To the most blessed and honourable lord, the holy Father Pope Gregory, Felix, a lover of your salvation and holiness. The claims of your most blessed salvation and holiness are manifest before God. For while, indeed, by the apostolic preachings and the doctrines of the true faith the whole earth has been filled with cultivation, yet through the erudition of the divine oracles, your exhortatory admonition instructing us, the orthodox Church of Christ is built up higher, founded upon apostolic institution and most firmly strengthened by faithful fathers.
To which Church all the most blessed apostles, endowed with an equal partnership of honour and power, turning the throngs of peoples, piously and holily led men foreknown by the grace of divine predestination, from darkness to light, from falling to the true faith, from death to life, by salutary precepts and admonitions. Of which holy apostles
following the honourable merits of these holy apostles, and more perfectly fulfilling their examples, your venerable Paternity adorns the Church of God as a wall by uprightness and by the holiness of your deeds; and flourishing in the sacred faith and in Christian conduct, you unceasingly work at and accomplish with pontifical zeal those things which He commands to be done as pleasing to God, keeping the precepts of the divine law, because not the hearers of the law are just before God, as the Apostle relates, but the doers of the law shall be justified (Rom. II, 13). While meditating upon these things, it has been reported to us by certain persons coming from Rome that to Augustine, our associate, ordained by your venerable Holiness afterwards as bishop of the English nation and thence directed,
and to the English, whom we have learned were once converted to the faith through you, wrote that up to the fourth generation of the Sagensian stock, those who are scarcely joined as kinsmen should not be separated. Which custom formerly, in those or in these parts — when I was nourished and instructed together with you from infancy — did not exist, nor have I read it in the decrees of your predecessors, nor learned that it was generally or specially granted in the institutions of the other Fathers, or hitherto conceded by any wise men.
But I have found that always, up to the seventh degree of one's origin, this ought to be observed by your holy predecessors and the other holy Fathers, both in the Nicene synod and in the other holy councils assembled, and I have known it to be diligently provided for by men living rightly and fearing the Lord. While these things were being turned over among us, other matters also came up, concerning which it seemed necessary to us to consult your authority.
For there came to us both Benedict, bishop of the Church of Syracuse, and also other brethren of ours, indeed bishops, weeping and saying that they were exceedingly troubled and afflicted in soul by seculars and laymen over the immoderate acts of these, for which certain injustices too were being charged against them. There are also certain churches in our province concerning whose consecrations there is doubt, and both because of their antiquity and because of the carelessness of their custodians, it is not known whether they were dedicated by bishops or not. Concerning all which things we beseech to be instructed by your Holiness and by the authority of your holy See;
and whether those things which, as we have said before, we have heard you wrote to our aforesaid associate, bishop Augustine, and to the English nation, were written specially for them or generally for all — we desire to be imbued by your writings; and concerning this, or concerning the other aforementioned matters, we long to be fully informed. For we signify to you the things which we read and have known to be observed by the faithful, not by way of reproach — which be far from us — but we seek what we ought reasonably and faithfully to observe concerning these things.
And since no small murmur is being turned over among us concerning this matter, we seek from you, as from the head, an answer as to what we ought to reply to our brethren and fellow-bishops, lest we remain in doubt concerning these things, or lest that murmur remain among us or others, both in your times and for posterity, and your reputation, which has always been good and most excellent, be torn to pieces by detractions, or be undermined, or your name — which be far from us — be blasphemed in the times to come.
For we, keeping with humble heart the things that are right, God being their author, bound to you by the one bond of charity, defending your religion in all things as faithful pupils, seek from you the things that are hidden; for we know that, as the prelates of the holy See always did — first the apostles, then their successors — you bear the care of the universal Church, and especially of the bishops, who are called the eyes of the Lord because of contemplation and watching, and that you assiduously think upon our religion and law, as it is written: Blessed is he who shall meditate on the law of the Lord day and night (Ps. I, 1).
Which meditation is discerned not merely by reading, beheld through the figure of letters, but by the grace of Christ overflowing in you, planted immovably in your conscience — the sacrosanct law of Christ the Lord in no way departing from your heart, as the Prophet says in the Psalms: The mouth of the just shall meditate wisdom, and his tongue shall speak judgment: the law of his God is in his heart (Ps. XXXVI, 30) — written in your secret places not with ink but with the Spirit of the living God; not therefore on tablets of stone, but on tablets of the heart.
We pray that by your most wise responses and aids every gloom of darkness may be extinguished, so that the morning star may shine forth for us through you, most holy Father, and a dogmatic definition gladdening all everywhere; because the glorious Fathers of the holy Church are known to have preached their own most pious dogmas as a firm inheritance of eternal life. And the subscription: May the Lord keep you safe, as pleasing to God, holy Father of fathers, praying for us, unto the age. Amen. To the most reverend brother, bishop Felix, Gregory the servant of the servants of God.
Our Head, which is Christ, willed us to be His members to this end, that through His abundant charity and faith He might make us one body in Himself, to whom it befits us so to cleave that, since without Him we can be nothing, through Him we may be able to be what we are called. Let no thing divide us from the citadel of the Head, lest we be abandoned by Him if we shrink from being His member, and, like branches cast down from the vine, we wither. Therefore, that we may deserve to be the dwelling-place of our Redeemer, let us abide in His love with the whole effort of the mind. For He Himself says: He who loves me will keep my word, and my Father will love him, and we will come to him and make our abode with him (John XIV, 23).
Your Charity therefore required, dearest brother, that out of the authority of the apostolic See we should answer your consultations. Which, although we hasten to do not at length but succinctly, on account of certain vexations which, our sins impeding, have come upon us, yet we commit it to be more widely sought out and investigated by your zeal, through the remaining writings of the holy Fathers. For a mind worn down and heavily burdened by cares and vexations cannot accomplish so much good, and speak freely of these things, as one delighted and freed from oppressions.
Therefore we have not put these things forward for this reason, that we would wish to deny these and other things which we shall have known to be necessary to your Holiness, but that what is found here in lesser measure may be sought more widely. For you believed, following the examples of your predecessors, that the apostolic See — in which you were nourished and instructed — was to be consulted concerning three chapters: that is, concerning the joining of consanguinity, concerning the vexation of bishops by their subjects, and concerning the doubt about the consecrations of churches.
But as to what I wrote to Augustine, bishop of the English nation — your pupil, indeed, as you recall — concerning the joining of consanguinity: know that I wrote it specially to him and the English nation, which had recently come to the faith, and not generally to the rest, lest, out of fear, it should recoil from the good which it had begun towards things too austere. Whence the whole Roman city stood as witness to me. Nor did I command these things to those writings with the intention that, after they have been solidified with a firm root in the faith, if they be found within their own consanguinity they should not be separated, or that they should be joined within the line of affinity, that is, up to the seventh generation;
but rather, while they are still neophytes, one ought most frequently first to teach them to avoid unlawful things, and to instruct them by words and examples, and reasonably and faithfully to exclude what they may afterward do in such matters. For according to the Apostle, who says: I gave you milk to drink, not meat (1 Cor. III, 2), we granted these things to be held for that time only, not for later times, as has been said above, lest the good which had been planted with a still weak root should be torn up, but that what was begun should be strengthened and guarded until perfection. Truly, if in these matters we have done anything otherwise than we ought, know that it was done not out of wantonness, but out of compassion.
Whence I call God to witness, who knows the thoughts of all men, to whose eyes also all things are naked and open. For if I were to destroy the things which our predecessors established, I should justly be proven to be not a builder but an overthrower, as the voice of Truth attests, which says: Every kingdom divided against itself shall not stand (Luke XI, 17), and all knowledge and law divided against itself shall be destroyed. And therefore it is necessary that we all concordantly hold the statutes of our holy Fathers, doing nothing indeed through contention, but, unanimous in every zeal of good devotion, obey the divine and apostolic constitutions, the Lord helping. (See book XI, letter.)
O how good is charity, which exhibits things absent as present to themselves through love by means of an image; it unites things divided, orders things confused, associates things unequal, consummates things imperfect! How rightly the eminent preacher calls it the bond of perfection (Col. III), because the other virtues indeed generate perfection, yet charity so binds them that they can no longer be dissolved from the mind of the one who loves. These things being duly weighed, I have granted the aforesaid things out of charity; nor have I given a command, but counsel; nor have I handed down a rule in these matters to be held by any posterity, but I have shown, of two dangers, which is the more easily to be avoided.
If therefore in secular affairs each one's own right and proper order must be preserved, how much more in ecclesiastical dispositions ought no confusion to be introduced, lest discord find a place there, whence the goods of peace ought to proceed? Which will be preserved by this reasoning, if nothing be attributed to power, but all to equity. Wherefore our heart greatly rejoices together with your Greatness, that we find you so zealous in your acts that you both have care of us and are zealous to inquire by asking such things, so that such things may acquire for you glory not only among men, but also rewards of recompense with the almighty Lord.
Moreover, concerning the vexation of bishops, about which you wished to consult us, we know that the life of prelates ought to be disturbed by no excesses, because it is exceedingly unworthy that those who are called the thrones of God should be troubled by any commotion, whether from kings or from subjects. Since if David, the most just of kings, did not presume to lay a hand upon Saul, whom it was established had already been reprobated by the Lord, how much more must it be guarded against that any should lay the hand of detraction or of vituperation, or of indiscretion or of dishonouring, upon the anointed of the Lord, or upon the preachers of the holy Church, since their vexation or detraction pertains to Christ, in whose stead they perform an embassy in the Church?
Whence it must be most earnestly guarded against by all the faithful that they should not, secretly or publicly, tear their bishop, that is, the anointed of the Lord, with detractions or vituperations, weighing that example of Miriam, who, because she detracted from Moses the servant of God on account of the Ethiopian woman, was punished with the uncleanness of leprosy (Num. XII). And that of the Psalmist: Touch not my anointed ones, and be not malignant against my prophets (Ps. CIV, 15). And in the divine law it is read: Thou shalt not detract from the gods, and thou shalt not curse the prince of thy people (Exod. XXII, 28).
Whence it must be exceedingly foreseen by subjects, both clerics and laymen, that they should not rashly dare to reprehend the life of their bishops or prelates, if perchance they see them do anything reprehensibly, lest, from that whereby they reprove evils, they be plunged by the impulse of elation into deeper things. They are also to be admonished that, when they consider the faults of their prelates, they should not become more audacious against them. But let them so consider their perverse deeds within themselves that, constrained by divine fear, they refuse not to bear the yoke of reverence under them; since the deeds of bishops or prelates are not to be struck with the sword of the mouth, even when they seem rightly reprehensible;
since we have known it to have been established by our predecessors and by the many other holy bishops, that sheep should not easily reprehend their shepherds, nor presume to accuse or arraign them, because when we offend against prelates, we oppose the ordination of Him who provided them for us. Whence Moses, when he had learned that the people were complaining against himself and Aaron, said: For what are we? Nor is your murmuring against us, but against God (Exod. XVI, 8). Wherefore subjects of both orders of men are to be admonished that, when they behold the deeds of their masters, they should return to their own heart, and not presume to rebuke them; because the disciple is not above the master, nor the servant above his Lord (Matt. X, 24).
But concerning the doubt about the dedications of churches, on which among other things you wished to consult us, you ought to hold this, which we have received as handed down from our predecessors: that is, as often as there is doubt either concerning the baptism of certain persons, or their confirmation, or concerning the consecration of churches, and no certain account is had, neither by writings nor by witnesses, whether they have been baptized or confirmed, or whether the churches have been consecrated — that such persons be baptized and confirmed, and the churches canonically dedicated, lest such doubt become a ruin to the faithful; since that is not shown to be repeated which is not shown by certain proofs to have been rightly performed.
These things, with the help of divine grace, we desire so to hold, and we charge you, as you requested, to hold and teach; and we wish not wantonly to break into those things which were established by the holy Fathers before us, but faithfully to observe them. Whence we implore the mercy of our Redeemer, that His grace may support you in all things, and grant you to fulfil in effect what He has granted you to will; because in this matter the advantages of recompense increase in proportion as the zeal of labour is augmented. But we decree that each one of those who have been faithfully instructed, and now stand planted with a firm root, unshaken, should observe their lineage up to the seventh generation.
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And so long as they recognize themselves to be related by affinity, let them not presume to approach the fellowship of this union; nor is it lawful, nor ever shall it be lawful, for any of the Christians to lead into marriage her whom anyone had as wife from his own consanguinity, or defiled by some unlawful pollution, because such intercourse is incestuous and abominable to God and to all good men. And we have read that it was long ago established by the holy Fathers that incestuous persons are to be reckoned by no name of marriage.
Therefore we do not wish to be reprehended in this matter by you or by the other faithful, because what we granted in these things to the English nation, we did not by giving a norm, but by considering lest they should leave imperfect the good of Christianity which they had begun. Saluting you therefore with paternal love, we exhort that you should more earnestly labour in your effectiveness upon the opportunities presented by occasion, and strive by every zeal to act, by whatever means shall be possible, so that you may fulfil your praiseworthy desire for the help of all, the Lord assisting.
Nor do we leave you without guidance in this part of your solicitude, namely that all who are guilty of incest are to be separated from the thresholds of Holy Church until, by making satisfaction, they are canonically reconciled to that same Holy Catholic Church through the prayers of the priests. For the evil are to be set apart from the good, and the wicked from the just, so that at least by their own shame they may recognize their consciences and be converted from their depravities (Hincmar, On the Divorce of Lothar and Theutberga, Question 5). But if they show themselves incorrigible, let them be separated from the faithful until they make satisfaction, according to the sentence of the Lord our Saviour, in which, among other things, He commands concerning a brother who sins against oneself, saying: 「If thy brother shall offend against thee, rebuke him between thee and him alone.」
If he shall hear thee, thou shalt gain thy brother. But if he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may stand. And if he will not hear them, tell the Church. But if he will not hear even the Church, let him be to thee as the heathen and the publican (Luke XVII, 3; Matthew XVIII, 15 ff.). By these therefore and by many other authorities of the holy Fathers the evil are to be separated from the good, lest the just perish for the unjust, as it is written: 「The just man perisheth for the ungodly」 (Isaiah LVII, 1, according to the Septuagint). For a distinction ought always to be made between the good and the evil, just as there is between the goats and the sheep. Manifest sins, moreover, are not to be purged by hidden correction;
but those who do harm openly are to be reproved openly, so that while they are healed by open rebuke, those who had gone astray by imitating them may be corrected. For while one is rebuked, very many are amended. And it is better that for the salvation of many one burden be condemned, than that through the license of one man many be endangered. Nor is it any wonder if this principle is observed among men, since we have very often known this to be done even among the beasts, that those which are seen to have mange or scab are separated from the healthy, lest the rest that are sound be corrupted or perish by their disease. It is better therefore that the evil be openly corrected, than that for their sake the good perish.
Wherefore we desire that all you bishops come together into one, so that concerning cases as they arise there may be discussion, and a wholesome conference concerning ecclesiastical observance, to the end that while by this both past faults are corrected and things to come receive their rule, the Almighty Lord who is everywhere may be praised for the concord of the brethren. Know that His presence will be with you, if you observe these things, for it is written: 「Where two or three shall be gathered together in my name, there am I in the midst of them」 (Matthew XVIII, 20). If therefore He deigns to be present with two or three gathered, how much more will He not be absent where many priests come together? And indeed it is no secret that a council of the Fathers is appointed by the rules to be held twice a year.
But lest there should be any excuse, we have decreed that you assemble once, so that in expectation of the council nothing depraved, nothing unlawful may be presumed. For very often a man is restrained from that which is known to be able to displease the judgment of all, if not by love of justice, yet by fear of examination. This observance, dearest brother, let us hold as to be handed down to our posterity, and let us keep all things that have been written in sacred characters for our instruction, and let us stir up to them whomever we can. For it is certain that if we occupy ourselves with the whole heart in the salutary precepts, we escape every stain of vices, since while we lean upon those things by which we are edified, we without doubt shut out all room for deception.
Wherefore it behoves that in all things you show yourselves the more earnestly zealous toward your brethren and those subject to you, so that all with whom you have been nourished and instructed to obey the precepts of the Holy Roman Church may acknowledge that you multiply and make most openly known the precepts of the Apostolic See; for what we write specially in reply to you and to your charity and to the charity of your brethren, according as your letters have made known, we command to be held generally by all. Concerning the acts of those subject to you, moreover, let your Fraternity be watchful, so that your example may be their instruction and your life their teacher; by the exhortation of your tongue let them learn what to fear, and be taught what to love;
so that when the talents entrusted are multiplied with gain, on the day of retribution, by the granting of divine grace, you may be found worthy to hear: 「Well done, good and faithful servant, enter thou into the joy of thy Lord」 (Matthew XXV, 21, 23). Moreover, let us know that you have care in all respects concerning all things which we have written to you and to our other brethren, and generally to all, for the prohibition of those matters; for with all zeal and all endeavour it is necessary that the vigilance of your Fraternity be fulfilled, and that there all things which we have written for the salvation of souls be faithfully reviewed;
to the end that both you, through this your zeal, may show how unlawful things displease you, and that we may be seen to have provided profitably, we who have chosen you and your person for this before others. And may Almighty God guard you with His protection, and grant that the honour you have received be preserved for you all. Amen. The Symbol of Faith dictated by the blessed Pope Gregory. I believe in one Almighty God, the Father, and the Son, and the Holy Spirit, three Persons, one substance: the Father unbegotten, the Son begotten; but the Holy Spirit neither begotten nor unbegotten, but coeternal, proceeding from the Father and the Son. I confess the only-begotten Son to be consubstantial and born of the Father without time.
The Maker of all things visible and invisible. Light of Light. True God of true God. The Brightness of glory. The Figure of His substance, who, abiding the Word before the ages, was created a perfect man toward the end of the ages; conceived and born of the Holy Spirit and of the Virgin Mary. Who took our nature upon Himself without sin. And under Pontius Pilate He was crucified and buried; on the third day He rose again from the dead. But on the fortieth day He ascended into heaven. He sits at the right hand of the Father. Whence He is to come to judge the living and the dead. About to set before the eyes of all the hidden things of each one. About to give to the saints the everlasting rewards of the heavenly kingdom, but to the wicked the torments of eternal fire. About to renew the world through fire.
I confess one faith, one baptism; one apostolic and universal Church, in which alone sins can be loosed, in the name of the Father, and of the Son, and of the Holy Spirit. In the times of Pope Gregory, in the seventh year of the consulate of Maurice Augustus, Laurentius was deposed, who had been first in the order of the diaconate of the Apostolic See, on account of his pride and his evil deeds, which we have thought fit to pass over in silence; and Honoratus was made archdeacon in the presence of all the presbyters and deacons and notaries and subdeacons, and of the whole clergy, in the Golden Basilica.
The solemnity of our yearly devotion admonishes us, most beloved sons, that we ought, with the Lord's help, to celebrate with anxious and devout minds the litany which is called by all the Greater, through which, supplicating His mercy, we may deserve in some measure to be purged from our excesses. For it befits us to consider, most beloved, by how various and continual calamities we are pressed for our faults and offences, and how in turn the medicine of heavenly mercy comes to our aid from time to time.
Therefore, when the sixth day of the week comes, let us go forth from the church of the blessed martyr Laurence, which is called that of Lucina, and, supplicating the Lord with hymns and spiritual canticles, let us hasten to the blessed Peter, prince of the apostles, so that there, celebrating the sacred mysteries, we may deserve to render thanks to His mercy, as far as we can, both for the more ancient and for the present benefits. Gregory to all the bishops. To the most precious stones deservedly gleaming in the diadem of Christ, and to all the members of the holy Church of God, whose universal Head is Christ, Gregory—though exalted by the pontificate of the holy Roman See, yet the most humble servant of the servants of God.
When the hearts of Catholic kings are kindled with such ardent desire, by the prevenient divine grace, toward those things to which they are to be urged by pontifical admonitions, that these things are of their own accord asked for by them, they are to be granted with a mind so much the more alert and joyful, as the very things they desire would have had to be sought from them if they were unwilling to do them. Accordingly, in keeping with the writings of our most excellent sons the kings Brunichildis and her grandson Theoderic, to the monastery of the holy Mother of God Mary, and of the blessed Peter, prince of the apostles,
and of the protomartyr of Christ Stephen, which is situated in the city of Soissons, where the holy Medardus reposes and where the venerable man Abbot Gairaldus is seen to preside—to this monastery we grant, by the decree of our authority, privileges of this kind, and we more fully confirm those privileges which by the lord Pope John of good memory, with the clemency of the illustrious kings, namely Clothar and Sigebert, the consorts of this our daughter, accompanying, were granted or bestowed upon that place under the bonds of anathema; these we grant and confirm.
Decreeing that no king, prelate, or judge, no man endowed with whatsoever dignity, shall, under the pretext of any occasion, diminish, take away, or apply to his own uses those things which have been granted or shall be conferred upon the place by the most excellent kings or by any others who fear God; but we will that all things which have been offered or shall happen to be offered to the monks serving God be possessed for perpetual time inviolate and without any disturbance, wholly profitable for the uses of those for whose sustenance they were granted. We grant also that, when the abbot dies, no other whatsoever be there ordained by the cunning of any usurpation, save him whom the common consent of the monks shall have chosen, or shall have provided to be ordained.
Let the aforesaid monks beware of the simoniac heresy, lest, being overcome by the power of kings or prelates, they receive a tyrant in the place of a pastor. This we altogether forbid to be done, and we prohibit that same abbot from presuming to give anything for the sake of his ordination, lest by this occasion those things which are offered or have been offered by the faithful to holy places be consumed. And because the fame of the religious life of the monks serving God has come to our ears—those over whom the man of venerable life Gairaldus is known to preside—favouring the just petitions of the most excellent kings Brunichildis and Theoderic, out of love for the lord Medardus, we grant so great a dignity and security of divine honour, to remain for perpetual time.
Therefore by divine authority, in the stead of the blessed Peter, prince of the apostles, with the consent of all the Roman pontiffs and the will of the whole Roman senate, at the urging of the apostolic man Anseric, bishop of the city of Soissons, and with the favourable judgment of all the bishops of Gaul, we decree that no archbishop or archdeacon shall trouble the brethren of the aforesaid basilica concerning the ordination of their abbot or the assumption of ecclesiastical grades; but according to the prerogative of that place just now recited to you, decreed in the time of our most blessed predecessor the lord Pope John and confirmed by apostolic authority, let the brethren themselves carry out the ordination of their abbot, and let them receive the dignity of ecclesiastical grades.
Let them also celebrate in that same monastery the consecrations of the fonts and the mysteries of the scrutiny. Let them also seek the blessing of the chrism and oil, of the altar, chalice, and corporal, from whatever bishop they will, lest so great an honour be interrupted by any prelate, on any occasion or plea of necessity, and lest the place of such great sublimity be cheapened—the place consecrated by the merits of holy Mary, and of the blessed Peter, and also of the protomartyr, and of the lord Medardus—which we constitute the head of the monasteries of all Gaul, and which we suffer to be subject to no one's dominion. But just as this Roman See declares its watch to the whole world, and sends new customs to all, and is free from the service of all persons,
so let the aforesaid place, with every worst custom of kings, prelates, and judges removed, exhibit to the other monasteries an example of divine religion and honesty, and enjoy over these a full liberty. Let its rectors and sons, present and to come, being placed only under the guardianship of the kings, proclaim by authority the admonition of holy Peter and of his successors, the pontiffs of this holy Roman See. And if necessity presses upon them, let them have recourse to it.
For the sake of this matter, for the brethren who are to be directed on the way of so great a journey, our daughter Queen Brunichildis has conferred, by a grant made eternally in full integrity, fifteen free manses and as many servile ones, near the end of the Alps, and has assigned many other revenues of lands for this cause, situated within the span of that same journey. And she gave the royal fiscs of Tusiacum and Mortinetum jointly for the stipends of the brethren, and thus enclosed by her grant all the estates handed over, or to be handed over, to God and to holy Medardus, so that whoever shall wish to dwell, or shall have settled, upon the lands of the lord Medardus, whether servant or free, of whomsoever he be, shall be deprived of another's dominion and be fitted to the service of the holy Mother, and shall no longer have license to return.
But if he flee, let him be reckoned as a servant of Him and of His holy Church of God. Concerning the altars also, according to the institution of the lord Pope John, we confirm by apostolic authority that whoever shall be rector of the aforesaid monastery shall furthermore be prelate of the altars, and of all the churches belonging to it, and that from thence lights shall be furnished to the chief altar of the aforesaid saints, and that hospitality to pilgrims be practised with reverence. We add also another edict: if for the cause of a capital crime an abbot is to be deposed, let him not be deposed until the deposers seek the apostolic authority, and until there be three metropolitans with their suffragans and very many abbots.
But in the council itself let the accusers each be present with three witnesses, and thus by the sifting of true judgment let them prove that they have seen, so that in the hearing of the council they may bear solemn witness. But at the last let the abbot himself render the reasons of his excuse, and make satisfaction by an oath sworn upon the sacred mysteries of the four Gospels. Then indeed, if he shall have been convicted, let him be deposed as a correction; but if not, let him be restored to his honour, and receive again the mysteries of ecclesiastical dignity, and among the sacred solemnities of the Mass perform the blessing and preaching according to the institutes of the lord Pope John, and lead the life of his conduct by better examples.
To the monks also we set forth this sentence, that none of them be oppressed by envy or hatred of the abbot—which God forbid—nor be punished by the censure of persons from without. But if he shall have offended by the fault of a principal vice, let him be reproved privately within the cloister of that same monastery by the abbot himself and by the spiritual brethren, and let him be separated from the body of the holy congregation. But if, his contumacy persisting, he shall have been cut off, we command him that, taking letters of intercession, he enter whatever monastery he will, or for the cause of penance seek the license of this Apostolic See, and, having received letters from the lord Pope, return free to his own monastery.
All these things therefore, which are contained in the privilege of this apostolic authority and of our decree, we constitute to be observed under anathema by the rectors and sons of the aforesaid monastery, present and future, and by all the monasteries subject to or associated with that place.
But if any of the kings, prelates, judges, or of any secular persons whatsoever, shall violate the decrees of this apostolic authority and of our command, or shall contradict them, or shall hold them negligently, or shall disturb or trouble the brethren, or shall ordain otherwise, of whatsoever dignity or eminence he be, let him be deprived of his honour, and, as a depraver of the Catholic faith and a destroyer of the holy Church of God, let him be severed from the fellowship of Christianity and from the Body and Blood of our Lord Jesus Christ, and, by the anathema of all the maledictions by which the unfaithful and heretics from the beginning of the world until the present have been condemned, let him be condemned with Judas the betrayer of the Lord in the lower hell, unless by worthy penance he shall have propitiated to himself the clemency of the aforesaid saints and reconciled to himself the common concord of the brethren.
I, Gregory, prelate of the holy Roman See, have subscribed to this privilege. Etherius, archbishop of Arles, subscribed. Gregory, bishop of Porto, subscribed. Andreas, bishop of Albano, subscribed. Augustine, bishop of the Canterburians, subscribed. Anastasius, bishop of Tibur, subscribed. Sergius, bishop of Praeneste, subscribed. Peter, bishop of Anagni, subscribed. Agnellus, bishop of Sutri, subscribed. Mellitus, bishop of London, subscribed. John, bishop of the Velletrians, subscribed. Tiberius, bishop of Silva Candida, subscribed. Marinianus, bishop of the Church of Ravenna, subscribed. Vitulinus, bishop of Siponto, subscribed.
John, bishop of the Syracusans, subscribed. Sabinianus, bishop of the Todians, subscribed. Eulogius, bishop of Alexandria, subscribed. Dominicus, bishop of Carthage, subscribed. Fortunatus, bishop of the Neapolitans, subscribed. John, bishop of Sorrento, subscribed. Primaevius, bishop of the Nursians, subscribed. Felix, bishop of the Portuenses, subscribed. Gloriosus, bishop of the Ostians, subscribed. Constantius, bishop of Narni, subscribed. Constantius, bishop of Milan, subscribed. Sutelius, bishop of the Bordelais, subscribed. Vitalis, bishop of the Vesontians, subscribed. Bonifacius, bishop of Piacenza, subscribed. Siagrius, bishop of the Autunois, subscribed.
Flavius, archbishop of Reims, subscribed. Anseric, bishop of Soissons, subscribed. King Theoderic subscribed. Queen Brunichildis subscribed. I, Peter, notary of the holy Roman See, subscribed and sealed. Given on the seventh day before the Kalends of June, in the year 594 from the Incarnation of the Lord, in the twelfth indiction. Our Lord Jesus Christ reigning forever, in the times of the most pious and most serene lords Maurice Tiberius and Theodosius, the Augusti, in the thirteenth year of the reign of the same lord Emperor Maurice, in the thirteenth indiction, on the fifth day of the month of July. Pope Gregory, sitting before the most holy body of blessed Peter, together with all the bishops and presbyters of the Roman Church, the deacons and the whole clergy standing by, said:
In the holy Roman Church, over which divine dispensation has willed me to preside, there has for some time arisen a custom exceedingly reprehensible, namely that certain men are chosen as cantors for the ministry of the sacred altar, and, being constituted in the order of the diaconate, devote themselves to the modulation of the voice, whom it would have befitted rather to be free for the office of preaching and the practice of almsgiving. Whence it very often comes to pass that, while a bland voice is sought for the sacred ministry, a fitting life is neglected in the seeking, and the cantor-minister provokes God by his morals, while he delights the people by his voice. In which matter, by the present decree, I ordain that in this See the ministers of the sacred altar ought not to sing, and that they discharge only the office of the Gospel reading amid the solemnities of the Mass.
But the Psalms and the remaining lessons I judge should be performed by subdeacons, or, if necessity should require, by those of the minor orders. But if anyone shall attempt to come against this my decree, let him be anathema. And all answered: Let him be anathema. A shamefaced custom has, in a time of indiscretion, grown up, that laymen, boys and seculars, wait upon the pontiffs of this See in the secret services of the bedchamber; whereas, since the life of the pastor ought always to be in example to the disciples, very often the clerics know not what the life of their pontiff is in secret, which nevertheless, as has been said, boys and seculars know.
Concerning which matter, by the present decree I ordain that certain men chosen from the clerics or even from the monks wait upon the ministry of the pontifical bedchamber, so that he who is in the place of governance may have such witnesses as may see his life in his secret converse, and from constant beholding may take an example of advancement. A new custom, and exceedingly reprehensible, has broken out in this Church, namely that when the rectors of the patrimony suspect that urban or rustic estates can pertain to its right, they stamp titles upon them after the manner of the fisc, and that which they judge to pertain to the poor they defend not by judgment but by hands. And whereas through His preachers the Truth says: 「Nothing through contention」 (Philippians
II, 3), they even transgress beyond the very evil of quarrelsome contention; and whatever thing is judged able to pertain to the Church is held by force. Accordingly, by the present decree I ordain that if any of the ecclesiastics shall ever, of his own accord, presume to place titles amid litigation upon a rustic or urban estate, let him be anathema. And all answered: Let him be anathema. But he who presides over the Church, if he himself shall have commanded this to be done, or, though it was done without his command, shall have neglected to punish it with worthy chastisement, let him be anathema. And all answered: Let him be anathema.
Just as the minds of the faithful venerate our unworthiness out of reverence for the blessed apostle Peter, so it behoves our infirmity always to acknowledge itself, and to decline the burdens of veneration lavished upon it. For out of the love of the faithful a custom has broken out for the rectors of this See beyond their merit, that when their bodies are borne to be buried, the people cover these with dalmatics, and rend those same dalmatics to be divided among themselves out of reverence for holiness; and whereas there are present many veils from the sacred bodies of the apostles and martyrs, that which is reserved for great reverence is taken from the body of sinners: concerning which matter, by the present decree I ordain that the bier on which the body of the Roman pontiff is borne to burial be veiled with no covering.
The care of which my decree I judge that the presbyters and deacons of this See should bear. But if any of them shall have neglected to attend to these things in their order, let him be anathema. And all answered: Let him be anathema. Following the ancient rule of the Fathers, I ordain that nothing whatsoever is ever to be accepted for ordinations, neither for the giving of the pallium, nor for the delivery of the charters, nor for that appellation which a new pretence, through ambition, has invented—of the 「pastellus」 (fee). For since the pontiff lays his hand upon the bishop being ordained, the minister reads the Gospel lesson, and the notary writes the letter of his confirmation, just as it does not befit the pontiff to sell the hand which he lays on,
so the minister or notary ought not to sell his voice or his pen in his ordination. But for the ordination, or the pallium, or the charters, or the fee, I forbid that anything at all be given by the same person who is to be ordained or has been ordained. If from the aforesaid things anyone shall perhaps presume to exact or to offer any advantage under such an appellation, he shall lie subject to guilt in the strict examination of the Almighty. But he who has been ordained, if, neither by agreement, nor exacted, nor asked, after receiving the charters and the pallium, shall wish to give anything to any of the clergy merely for the sake of gratitude, we in no way forbid this to be accepted, because his oblation brings in no stain of fault, seeing that it did not proceed from the ambition of the receiver.
We have known many of the ecclesiastical or secular household to hasten to the service of Almighty God, so that, being free from human servitude, they may be able to converse more familiarly in the divine service within monasteries: whom, if we dismiss indiscriminately, we furnish to all an occasion of fleeing the dominion of ecclesiastical law. But if we incautiously hold back those hastening from the service of Almighty God, we are found to deny certain things to Him who gave all things. Whence it is necessary that whosoever, from the servitude of ecclesiastical or secular soldiery, desires to be converted to the service of God, be first proved for some space of time as constituted in the habit;
and if his morals and his conduct give testimony to his good desire, let him be permitted, without retraction, to serve the Almighty Lord in the monastery, so that he may depart free from human servitude who seeks a stricter servitude in the divine service. Gregory, by the grace of God bishop, subscribed to these decrees. Marinianus, bishop of the city of Ravenna, subscribed. Paul, bishop of the city of Nepi. John, bishop of the city of Sorrento. Gratianus of the city of Nomentum. John, bishop of the city of Faterna. Agnellus, bishop of the city of Terracina. Romanus, bishop of the city of Blera. Dominicus, bishop of the city of Centumcellae. Pelagius, bishop of the city of Anagni.
Felix, bishop of the city of Porto. John, bishop of the city of Velletri. Candidus, bishop of the city of Foligno. Luminosus, bishop of the city of Ferentino. Baldinius, bishop of the city of Roselle. Secundinus, bishop of the city of Tauromenium. Martianus, bishop of the city of Ferentum. Honobonus, bishop of the city of Albano. Dominicus, bishop of the city of Otricoli. Constantius, bishop of the city of Narni. Fortunatus, bishop of the city of Naples. Anastasius, bishop of the city of Tibur. Proculus, bishop of the city of Praeneste. Laurentius, presbyter of Saint Sylvester, subscribed. John, presbyter of Saint Vitalis. Speciosus, presbyter of Saint Clement.
Deusdedit, presbyter of Saints John and Paul. Andromachus, presbyter of the Apostles. Graeseus, presbyter of Saint Laurence. Rusticus, presbyter of Saint Susanna. Vibilus, presbyter of Saint Marcellus. Peter, presbyter of Saints Julius and Callistus. Spectatus, presbyter of Saint Vitalis. Stephen, presbyter of Saint Mark. Felix, presbyter of Saint Sixtus. Peter, presbyter of Saint Balbina. Justus, presbyter of Saints Nereus and Achilleus. Speciosus, presbyter of Saint Damasus. Maurus, presbyter of Saint Prisca. Placitus, presbyter of Saint Sabina. Victor of Saint Cecilia. John of Saint Chrysogonus. Aventius of Saint Praxedis. Andreas of Saint Mark. John of Saints John and Paul. Agapitus of the Apostles. Felix of Saint Sabina.
Bonus of Saint Eusebius. Bassus of Saint Prudens. John of Saint Sylvester. Albinus of Saints Marcellinus and Peter. Antonius of Saint Balbina. Candidus of Saint Clement. Romanus of Saint Marcellus. Leo of Saint Damasus. Aventius of Saint Cyriacus. Fortunatus of the Four Holy Crowned Ones. Gregory, by the grace of God bishop, subscribed to these decrees, and the bishops and presbyters, to the number of fifty-eight, confirmed them. Gregory, the most holy apostolic Pope, sitting in synod before the body of the most blessed Peter, said:
Hence, grieving and groaning exceedingly, I say this: that I hear certain persons appointed among the Christians in the regions of the West acting rashly against the Catholic faith and against the statutes of the Fathers, so that they presume to take consecrated women as wives, and join themselves in marriage to their kinswomen. This it is fitting to cut away with the spiritual sword, and, if it please your holiness, to tear out by the very root, lest the crop of the good husbandman, mingled with the bristling tares of the wicked, be defiled. The most holy bishops and venerable presbyters replied: Truly we recognize that the heart of your apostolate has been kindled by the grace of the Holy Spirit, that you may wipe away the squalor of so great a misery from the minds of the faithful.
Posthancomniumconsonamresponsionem, Gregoriusapostolicuspapaantecorpusmemo: atumvenerabileChristiapostolorumprincipis, inferendosententiamdixit: I. Siquiapresbyteruminconjugiumduxerit, anathemasit. II. Siquispreshy!erveldiaconusduxerituxoremananemasit. III. Siquismonacham, quamDelancillamappellanL, inconjugiumrluleril, anathemasit. IV. Siquiscommatremspiritatemduxeritinconjugium. aNathemasit, v. Siquisfratrisuxoremduxeritinconjugium, anathemasiLVI. SiquisneptemduxeritincopjughUD, analbemasit. VII. Siquisnovercamautnurumsuamduxeritinconjugium, anathemasil. VIII. Siquisconsobrinamduieriti4conjugium, anathemasit.. IX.
After this response, unanimous from all, Gregory the apostolic pope, before the aforesaid venerable body of the prince of Christ's apostles, pronouncing sentence, said: I. If anyone shall take a presbyter into marriage, let him be anathema. II. If any presbyter or deacon shall take a wife, let him be anathema. III. If anyone shall take into marriage a nun, whom they call the handmaid of God, let him be anathema. IV. If anyone shall take into marriage his spiritual co-mother, let him be anathema. V. If anyone shall take into marriage his brother's wife, let him be anathema. VI. If anyone shall take his niece into marriage, let him be anathema. VII. If anyone shall take his stepmother or his daughter-in-law into marriage, let him be anathema. VIII. If anyone shall take his cousin into marriage, let him be anathema. IX.
Siquisdepropriacognatione, inquacognatashabuit, duxeritinusorem, anathemasit. x. Siquisvirginemrapueritvetfuratus-fueriteam, cumsibiconsentieutibusanathema. sit. X!. SiquisvirginemquamsibinondesponsaveritrapueritTetfuratusfuerititiuxorem, URacumsibifaventibusanathemasit. XM. Siquishariolos, aruspicesvetincantatoresobservaverit, autfilateriis [Fortephylacteriis] ususfuerit, anathemasit. XIII. Siquisin. quamlibetpartempraeceptaanteemissaapostolicaeEcclesiædecamerisetlocisciiversistemeraverit, etnuninomnibusobservaverit, anathemasit. XIV. Siquishomicidiumfecerit, agatpœnitentiam. decemannis, xv.
If anyone shall take as a wife a woman of his own kindred, in which he has blood-relations, let him be anathema. X. If anyone shall seize a virgin or carry her off by stealth, let him, together with those who consented with him, be anathema. XI. If anyone shall seize or carry off by stealth as a wife a virgin whom he has not betrothed to himself, let him, together with those who abetted him, be anathema. XII. If anyone shall consult soothsayers, augurs, or enchanters, or shall make use of phylacteries, let him be anathema. XIII. If anyone shall in any respect violate the precepts previously issued by the apostolic Church concerning chambers and various places, and shall not observe them in all things, let him be anathema. XIV. If anyone shall commit homicide, let him do penance for ten years. XV.
If anyone shall persist in his crime, let him be anathema. XVI. If any of the clergy shall let loose his tonsure, let him be anathema. XVII. And they all answered to each of the chapters, three times: Let him be anathema. I, Gregory, of the holy Catholic and apostolic Roman Church, have subscribed to this constitution promulgated by you. Agnellus, bishop of the city of Ferentum, has subscribed to this constitution promulgated by us. And the rest subscribed. Farewell, etc. Gregory the bishop, servant of the servants of God, to all bishops. How necessary it is to look to the tranquillity of monasteries and to provide for their perpetual security, the office we formerly discharged in the governance of a monastery instructs us.
And because we have learned that in very many monasteries the monks have suffered many injuries and grievous burdens from the prelates, it behooves that the provision of your fraternity should so dispose of their tranquillity for the future by a wholesome ordinance, that those who dwell there in the service of God, with His grace also aiding them, may persevere with a free mind. But lest, out of that custom which most of all needs correcting, anyone should presume to inflict any molestation upon the monks, it is necessary that these things which we have taken care to enumerate below should be so guarded by the bishop through the zeal of your fraternity, that from them no occasion of further disquiet to be inflicted may be found.
We therefore forbid, in the name of our Lord Jesus Christ, and by the authority of blessed Peter the prince of the apostles, in whose stead we preside over this Church, we prohibit that any of the bishops or of secular persons should henceforth presume in any manner or on any occasion whatsoever to retain, or to practice any frauds or intrusions concerning the revenues, goods, or charters of monasteries, or concerning the cells or estates which pertain to them. If perchance any suit should arise between land coming into the possession of their Churches and of the monasteries, and it could not be settled peaceably, let it be concluded, of voluntary accord, before chosen abbots and other fathers who fear the Lord, by means of the most holy Gospels. (See Book VIII, letter
5.) Moreover, when the abbot of any congregation is deceased, let no stranger be chosen, but one from the same congregation, whom the concordant society of the brethren shall have chosen for itself by its own free will; and let him who has been elected be ordained without any fraud or venality. But if they cannot find a suitable person among themselves, let them carefully see to obtaining one to be ordained in like manner from other monasteries. Nor, when the abbot is appointed, let any person whatsoever be set over him on any occasion, unless perchance (which God forbid) crimes exist which the sacred canons are shown to punish. Likewise it must be guarded that, against the abbot's will, monks should not be taken thence to ordain other monasteries, or for sacred orders, or the office of the clericate.
We also altogether forbid that the inventories of the goods and charters of a monastery should be made by the bishop as ecclesiastical matters; but if ever occasion requires, let the abbot of the place, together with other brethren, make an account of the goods found, and let matters be concluded by their counsel and judgment without prejudice. Likewise, when the abbot dies, let the bishop in no wise involve himself in describing and providing for the acquired goods of the monastery, or in seeking out things to be acquired.
We also altogether prohibit public Masses to be celebrated by him in the monastery, lest in the retreats of God's servants and their dwelling-places any occasion of popular assembly be afforded, or a new entrance of women be made, which is by no means expedient for their souls; nor let him dare there to set up a chair, or to have any power whatsoever of commanding, nor of making any ordinance however trifling, unless he be requested by the abbot of the place; so that the monks may ever remain under the power of their abbots, and let him keep no monk in any church without the testimony or concession of the abbot, nor promote him to any honor.
This page of our writings, therefore, we decree shall be kept firm and inviolate by all bishops for all future time, so that they may be content, with the Lord's help, only with their own Church, and that monasteries may in no way be subject to ecclesiastical conditions or exactions, or to any secular services whatsoever, nor be enslaved to any canonical claims, but, all vexations and burdens being removed, may perform the divine work with the utmost devotion of soul. All the bishops, presbyters, and deacons said in reply:
We rejoice together in the liberty of the monks, and we confirm what your Beatitude has now decreed concerning these matters. I, Gregory, bishop of the Catholic and apostolic Roman Church, have subscribed to this constitution promulgated by us. Agnellus, bishop of the holy Church of Ferentum, have subscribed to this constitution promulgated by you. John, the humble bishop of Velletri, have subscribed to this constitution promulgated by you. And thus all the other bishops, twenty in number; fourteen presbyters, and four deacons, on the Nones of April, in the fourth indiction (elsewhere, the third). End of the Council. In this council was condemned Andrew, a Greek man living under the monastic habit near the basilica of Saint Paul, being detected as an impostor and forger.
Concerning this matter Gregory writes more fully in Book IX, letter 69 (now letter 74 of Book XI), to Eusebius bishop of Thessalonica. Maximus, a usurper, was raised up in Dalmatia by the soldiers against the wish of the lord pope Gregory, through the eleventh indiction, and continued in contumacy and presumption for seven years. After this, after the chastisement and scourgings of the most blessed and apostolic pope Gregory, having wandered from the Dalmatias, he came to the city of Ravenna to the most blessed archbishop Marinianus, and cast himself down within the city in the middle of the pavement, crying out and saying: I have sinned against God and against the most blessed pope Gregory.
And when penance had been performed for three hours, there came running the exarch Callinicus, Castorius the chartulary of the Roman Church, together with archbishop Marinianus; and being raised up, he began to perform a fuller penance before them. Then Marinianus led him to the holy body of blessed Apollinaris, and he swore, concerning all the things which had been said against him touching adulteries or the simoniac schism, that he was not implicated in them. Then Castorius the chartulary, returning, brought with him the deacon of the same Maximus, Stephen by name, the relator of all the things which had been made satisfaction for by Maximus. Then the most blessed pope Gregory, moved to mercy, dispatched the pallium for the confirmation of the same bishop, that is, on the seventh Kalends of September, in the second indiction.
aInnomineDominiDeiSalvatorisnostriJeMChristi, imp. d. u. m. MauricioTiberiopp. Aug., anno 13, eodemquedon. cons. ancoi 1, subdiemtertiumnonarumOctob., indictioneł, præsidentebeatissimoetapostolicopapaGreg'trio, atqueconsidentibusreverendissimisMennaepiscopobTelesino, BasilioCapuano, ConstantioNumentano, cMontano.
In the name of the Lord God our Saviour Jesus Christ, in the reign of our lord Maurice Tiberius, ever-august, in the thirteenth year of his rule, and the eleventh after his consulship, on the third day before the Nones of October, in the [first] indiction, the most blessed and apostolic pope Gregory presiding, and there sitting with him the most reverend bishops Menna of Telese, Basil of Capua, Constantius of Nomentum, Montanus
of Sabinum, Victor of Fausana, and John presbyter of the title of Saints Gervasius and Protasius, Deusdedit presbyter of the title of Saints John and Paul, Andromachus presbyter of the title of Eudoxia, Rusticus presbyter of the title of Saint Susanna, Vibulus presbyter of the title of Saint Marcellus, Probinus presbyter of the title of Saint Cyriacus, John presbyter of the title of Saints John and Paul, Agapitus presbyter of the title of Eudoxia, Felix presbyter of the title of Saint Sabina, Gratiosus presbyter of the title of Saints Nereus and Achilleus, Boniface presbyter of the title of Saint Sixtus. There being present also deacons and clergy, Paterius the Secundicerius said:
Probus, abbot of the monastery of Saints Andrew and Lucy, desires, if you so command, to be presented to your sight. Gregory, bishop of the holy Catholic Church of the city of Rome, said: Let him come. And when he had entered, Gregory said: It behooves you to declare why you have wished to be present. Abbot Probus said: I have a petition in my hands. I beg of the Beatitude of my lord that you order it to be received and read aloud to you. Gregory said: Let it be done. And when it had been received, Paterius read it there aloud: In the name of the Lord our God Jesus Christ, in the reign of the lord Maurice Tiberius, most pious Augustus, in the fourteenth year, after the thirteenth consulship of the same our lord, on the third day before the Kalends of October, in the fourth indiction.
The things which I now desire to make known to your Beatitude were long since well ascertained to my lord, and I know that your own conscience is a witness to me of what I set forth. For, since some years ago I had passed over from the lay estate to the religious office, I had determined to dwell as a solitary in my little cell upon God, and there to pass the few days that remain of my life; on which account I had beforehand neither disposed nor arranged anything of my small substance, knowing that my son could succeed me both by intestacy and by testament. But one day, while I had entered among others for the services of my lord, you commanded me suddenly and unexpectedly to enter the monastery and to take up the burdens of the abbacy.
And rising up at once, without any space being granted me for deliberating or considering, I was compelled to walk to the monastery already together with the monks. Whence, because I was previously able to arrange nothing of what pertained to my small substance, therefore with tears I beseech that, license being granted by the constitution of your decree, it may be lawful for me to dispose of my own will concerning all my goods, so that neither may my obedience be to my own detriment, nor be able to be harmful to my poor son.
For it is known to all that the legal sanction forbids those to arrange anything of their substance after they have entered a monastery, to whom license of disposing of their affairs was available beforehand; but it does not compel those to obey the insistence of their superiors regarding that which they had never contemplated. For as the will of the law contradicts those who do this from deliberation, so it comes to the aid of those who are compelled by force. This my suggestion and supplication I have dictated to Aemilianus, notary of the holy Roman Church, my acquaintance, to be written down, and I, Probus your servant, have subscribed it with my own hand, and have presented it to you, my most blessed lord pope Gregory.
I, Probus your servant, have subscribed to this petition offered by me. Gregory said: Now that the text of the offered petition has become known to us, let abbot Probus withdraw for a little while, that we may be able to deliberate with our brothers and sons what ought to be decided concerning the things he asks. And when he had withdrawn, after the matter of his petition had been long discussed, he said: Let abbot Probus, whom we had caused to be absent for a little, come again, that we may decree what has appeared to us in common with our brothers and sons. And when he had been presented, he said: Where truth accords with reason, to fulfill the desires of a petitioner is no less just than kind. Having therefore weighed the whole tenor of the petition offered by you, we recognize that all the things which you have spoken in it are so.
For it had never before entered even into our thought that we should have enjoined upon you the care of an abbacy in any monastery whatsoever. But on a certain day, while we were discussing with our sons the ordaining of the monastery over which you are known to preside, and were long seeking a suitable person for this office, when you unexpectedly entered, it suddenly arose in our heart and in the hearts of those who were present with us for the discussion, that we ought, with God's favor, to appoint you there as abbot. And because it is established that this was imposed on you against your will, and our exhortations were able to bend the firmness of your will, it was necessary, lest perchance you might have had the ability to return after a time,
to send you already ordained abbot to that same monastery, of which you had not previously even been a monk. Therefore, lest this obedience be able to bring sadness to your affection or loss to others, we grant to you, by the statutes of this our constitution, free license of alienating all your goods, or of disposing of them as you shall wish. Through which you shall know that you have, in disposing of them, that faculty as it may please you, which you were able to have before you entered the monastery. Nor need you fear that the office of abbot, which, as has been said, you are known to have taken up suddenly and unwillingly, offers any obstacle; for that you should not have license in ordering and disposing of your goods,
our insistence, as we have said, compelled your affection, that our own might not afterward return upon itself. Accordingly, lest any suspicion make you doubtful concerning those things which you shall wish to arrange, we decree that no one, ever, of our Church or of your monastery, or under any other name, whether from the state of the monastic conversion or from the office of abbot, by any device whatsoever, or under any pretext of excuse, can come against the tenor of the present constitution;
but, just as if you had not entered the monastery, so all the things which you shall have ordered or disposed concerning your entire estate, we establish, God being the author, to be kept inviolate and without any refragation. As often as the eye of the heart, overcast by the cloud of error, is made serene by the light of supernal illumination, we must strive with great caution lest the author of schism secretly rush in, and cut off again, by the dart of error, from the root of unity those who had returned to it. And therefore I, so-and-so, bishop of such a city, having discovered the snare of division by which I was held, pondering with myself in long deliberation, of my prompt and spontaneous will returned, with divine grace leading, to the unity of the apostolic see.
And lest I should be thought to have returned with an impure or feigned mind, I pledge, under the fall of my order, and by the obligation of anathema, and I promise to you, and through you to holy Peter the prince of the apostles,
and to his vicar the most blessed Gregory, or to his successors, that I will never, by the persuasions of any persons whatsoever, or in any other way, return to the schism from which, by the mercy of our Redeemer setting me free, I have been rescued, but that I will forever remain in the unity of the holy Catholic Church and in communion with the Roman pontiff through all things. Wherefore, swearing, I say by God almighty, and by these holy four Gospels which I hold in my hands, and by the safety and genius of our illustrious lords who govern the commonwealth, that I will, as I have said, forever and without doubt remain in the unity of the Catholic Church, to which by God's favor I have returned, and in communion with the Roman pontiff.
But if (which God forbid) by any excuse or pretext I shall have divided myself from this unity, incurring the guilt of perjury, let me be found bound to eternal punishment, and let me have my portion with the author of schism in the age to come. This document of my confession and promise I have dictated to my notary to be written, with the consent of the presbyters, deacons, and clerics who, binding me in this unity, in all the above-written things have followed me with ready will alike, and are about to subscribe with their own hands; and, subscribing with my own hand, I have delivered it to you. Enacted in such a place, on the day and under the consuls above-written. The subscription of the aforesaid bishop.
I, so-and-so, bishop of such a city, having taken an oath concerning the observance of all the above-written things, have subscribed to this my confession and promise. To my most beloved brother Peter, Gregory. We know it to accord with all reason that we should adorn with the mantle of the pallium those whom, in those cities where the divine mercy inspiring it, the honor of the priesthood illumines, in which cities it is established that this too was granted by those who in past times deserved to be made pontiffs, and by the apostolic see.
Therefore we grant to your Charity the use of the pallium, just as your predecessors are known to have had it, by present authority, and we will that all those things should remain about the privilege of your honor which are established to have been preserved to your Church in former times, so that you may grieve at nothing at all diminished from its privileges. And the subscription of the lord pope. May God keep you safe. Given on the tenth Kalends of October, in the reign of the lord Justinian, Augustus. And the lord pope subscribed.
In the name of the Lord God and our Saviour Jesus Christ, through the sixth indiction, on the 23rd day of the month of November, in the times of the lord and most blessed pope Gregory, Phocas was crowned, and Leontia Augusta, on the seventh, in the palace which is called Secundianae, and the emperor Maurice was slain, together with all his male sons, that is, Theodosius already crowned, Tiberius, Peter, Paul, and Justinian, and also Peter the brother of the above-written Maurice Augustus. But also certain of the nobles who adhered to him, that is, Constantius the patrician and curator, and Placidas, and also George the notary of the prince.
iVenitautemiconasuprascriptorumPhocaeetLeontiaeAugustorumRomamvicKaLMaii, etacclamatumesteisinlateanistinbasilicaJuliiabomniclerovelsenatu. Exaudi, Christe: PhocæAugustoetLeontiæAugustaevita. TuncjussitipsamiconamdominusbeatissimusetapostolicusGregoriuspapareponiin 1 oratoriosanctiCæsariimartyrisintrapalatium. (Joan. Diac., tib. IV, c. 20.) GregoriusAugustinoAnglorumepiscopo. Deniquesacerdotesetdiaconi (Disl. -i, caN.
Now the image of the above-written Phocas and Leontia Augusti came to Rome on the eve of the Kalends of May, and acclamation was made to them in the Lateran, in the basilica of Julius, by all the clergy and the senate. Hear, O Christ: To Phocas Augustus and Leontia Augusta, life! Then the lord most blessed and apostolic pope Gregory commanded that same image to be placed in the oratory of Saint Caesarius the martyr within the palace. (John the Deacon, Book IV, chapter 20.) Gregory to Augustine, bishop of the Angles. Finally, let the priests and deacons and all the rest whom the dignity of ecclesiastical rank adorns take up the resolve of fasting from Quinquagesima,
so that they may both add something to the measure of the holy institution, and by their place, as also by their religion, may excel the observance of those who are set in the lay order. But concerning the Lord's Day itself we hesitate what ought to be said, since all laymen and secular persons on that day, more than is customary on the other days, more eagerly seek out meat-foods; and unless with a certain new avidity they gorge themselves even until midnight, they think that otherwise they do not undertake the observance of this holy season. Which surely is to be ascribed not to reason but to pleasure, nay rather to a certain blindness of mind;
whence they can neither be turned from such a custom, and therefore they are to be left, with indulgence, to their own disposition, lest perchance they become worse if they be forbidden from such a custom. For as Solomon says: He who blows his nose too hard brings forth blood (Prov. XXX, 33). And after a few words: But it is fitting that on those days on which we abstain from the flesh of living creatures, we should also fast from all things which draw their origin from flesh, namely from milk, cheese, and eggs. And after a few words: But the broth of fish is so left to a Christian, that it may afford him a solace of infirmity, not kindle a fire of luxury. Finally, let him who abstains from flesh by no means prepare more sumptuous banquets of the beasts of the sea.
Wine also is permitted to be drunk in such a way that we altogether flee drunkenness; otherwise it remains that we should likewise do all the things which are pleasing to the body. Pope Agapitus, a Catholic vessel, the trumpet of the Gospel, the herald of justice, washed the sacred veils of the altar and of the see, infected by the sacrilegious fables of Anthimus, with his Catholic prayers. (On consecration, dialogue 1, chapter 23.) We have known many from the ecclesiastical or secular military service hastening to the service of almighty God, that, being freed from human servitude, they may be seen more intimately to converse in monasteries in the divine service. If we let these go freely, we afford to all an occasion of fleeing the dominion of ecclesiastical or secular law.
But if we heedlessly retain those hastening to the service of almighty God, we find ourselves denying certain things to Him who gave all things. Whence it is necessary that whoever from the servitude of ecclesiastical or secular military law desires to be converted to the service of God, should first be tested while set in the lay habit; and if his character and manner of life bear witness to that good desire, let him without any reconsideration be permitted to serve almighty God in the monastery, so that he who seeks to undergo a stricter servitude in the divine obeisance may depart free from human servitude.
But if he shall also have conversed irreproachably in the monastic habit according to the rules of the Fathers, then after the times fixed by the sacred canons, he may lawfully be advanced to any ecclesiastical office, provided nevertheless that he has not been stained by those crimes which in the Old Testament were punished with death. — What it signifies that Aaron bore the rational on his breast bound with fillets, 13. What it is that Aaron bore the judgment of the sons of Israel on his breast before the Lord, 14. Abbot means the same as father, 724, 997. The election of the abbot is committed to the monks, 603, 641. Let him be chosen from the congregation, 602, 603. Or, if no one is suitable, from neighboring monasteries, 603. How solicitous Gregory is in choosing an abbot, 1194, 1193.
What endowments are required in an abbot, 997, 1294. Let him be ordained by the bishop, 997, 1137. Let him obey his bishop, 599. How the abbot should conduct himself in the monastery, 1091, 1098 and following. Let him not neglect the sacred reading and prayer, 626. Nor hospitality and almsgiving, ibid. Let him be solicitous for the souls of his brothers, ibid. — Let one who enjoys a clerical title of any order in any Church not be abbot of a monastery, 691, 727. Very many abbots are read to have been advanced to the presbyterate, 496, 691, 729, 730, 1222, 1223. See Monks. Why an abbot advanced to the episcopate ought to be deprived of the office of abbot, 1223. What an abbot acquires, he acquires not for himself but for the monastery, 1042. Whether it is lawful for abbots to make a testament, See Testament.
Against the abbot's will, monks are not to be taken away either to sacred orders or to ordain other monasteries, 604, 815, 906. — An abbot who has lapsed from sacred order is irrevocably deposed, but after penance he obtains the foremost place among the monks, 729, 730. An abbot afflicted with long penance on account of negligence is restored, 732. — Abbots were sometimes bound to the guarding of walls, 988. — The more distinguished monks in the Eastern Church are called by the name of abbot, 725. Gregory brings help to a harassed and oppressed abbot, 1048, 1049. The abbot of Mount Praeneste, See Praeneste. What sort of woman ought to be chosen as abbess, 692; A virgin not sixty years old is forbidden to be made abbess, 692. The Council of Trent permits a forty-year-old to be chosen, ibid.
To be veiled as an abbess, and to be veiled as a nun, are not the same, 692. Certain abbesses in Gregory's time who did not put on the monastic garment, 931. They used the garments of presbyteresses, ibid. The testament of such an abbess is void, 931, 932. At the petition of a bishop, an abbess is set by Gregory over a monastery, 1074. There was no Abel who did not have Cain for a brother, 1127. In Abel it was not the gifts that pleased from the offerer, but the gifts pleased from the one offering, 1029. Abigail laudably kept silent about the fault of the drunken Nabal, which she disclosed to him when he had digested it, 58. What it is for the abject to be led back, 23. Abner is interpreted father's lamp, 58. Whose form he exhibits, ibid. What it signifies to strike a pursuer with the reversed spear, ibid.
An abnormal monk, who does not care for his rule and the observances of his state, 529. Abraham greeting three men, receiving angels, and greeting one; what it signifies, 617. That Abraham's seed should be multiplied through Isaac, 184. Abramius of Alexandria, sent by Eulogius to Gregory, 1069. Nothing can be hidden from God, 789. Those are not reckoned absent whose mind does not differ from the charity of either party, 659. To absolve. In what form one purged canonically of crimes charged against him should be absolved, 864. Absolution was formerly called the viaticum of penitents, 733. Of this viaticum, by the ancient rule, penitents were not to be defrauded, ibid. Absolution was also called communion, peace, reconciliation, ibid.
An ancient custom: to those who put off penance until the very end of life, once penance has been granted, to deny communion or absolution, 734. Absolution, if satisfaction be lacking, profits little, 929. Which of the abstinent are to be admonished, 61, 62. Of what merit abstinence is, 62. Abstinence is subdued to sin (i.e. the flesh is mortified) while the mind is stretched toward the precepts of charity, 16. Abstinence is the handmaid of chastity, ibid. Impatience lies in ambush for abstinence, 62. So too does pride, ibid. Abstinence is commended only by reason of the other virtues, 62. What it is to sanctify a fast, 62. He who separates abstinence from concord praises God on the timbrel but not in the choir, 68, 880.
Mercy toward the poor commends abstinence, 63. Abstinence approved by a miracle, 153. In vain is the body afflicted by abstinence if the mind be scattered by disordered impulses, 62. To abstain. Holy men abstain even from things permitted, either to increase their merits or to wipe away their faults, 1130 and following. He overcomes what is unlawful who abstains from what is permitted, 977. Abundius, see Acontius. Accellus redeems Stephen for eight solidi, 1210. See Stephanus. What is required that an accusation be lawful, 804. Let the proofs of criminal accusations be clearer than the light, 707. On the penalty of one who evades, who desists from an accusation, 780. If the accuser be not lawful, he is not easily to be given credence; the accused, 817.
Accusers are not easily to be believed, 860, 1238, 1249. With what penalties accusers are struck who fail in proving their charge, 707. If an accuser has no ready proofs, let him bear the penalty of a slanderer, 803. The persons of accusers are to be diligently investigated, 1251. The Acephali, enemies of the Council of Chalcedon, 615. Condemned by Pope Vigilius, ibid. The Acephali are called Monophysites, 616. The Acephali were called Monophysites, ibid. Who the Acephali monks are, 529. Achochus, bishop of Thessalonica, vicar of the Apostolic See throughout Eastern Illyricum, 487. Acolyte means the same as an attendant, an usher, 900. Acolytes were sometimes appointed to spiritual offices, 894. An acolyte of the Roman Church.
Gregory orders a fugitive to be seized and, deprived of communion, to be sent to Rome, 899. Acontius, sacristan of the Church of St. Peter, a man of great humility and gravity, 333. By some called Abundius, 334. He heals a paralytic woman sent to him by St. Peter, 336. Acosimus, a Sicilian boy, handed over to Theodore in place of a slave, 637. That is called 'acroama' which is received by the ears, 1031. Acropolis, formerly an episcopal city in Lucania, 605. Felix, bishop of Acropolis, ibid. The 'actacae' are called the ornaments or pleasant features of the shores, 713. 'Action' means the same as administration, 644. Action (the active life) is signified by Martha, 491. An 'actionarius' is one set over an administration, 644, 1121. The 'actionarii' and stewards are the same, 122.
An 'actionarius' or 'actionator' among the jurists of others is a steward who conducts affairs before a judge, ibid. 595. Such men, perhaps, were tonsured. Other 'actionarii' were those who managed business under the rectors, 595. They were for the most part slaves, but by the tonsure they were claimed into freedom, 1183, 596. Public 'actionarii'. The active life is signified by Leah, 491. An 'actor' is called the manager of affairs, 491. If the plaintiff (actor) does not prove his case, the defendant is acquitted, 597. See Actionarii. The uprightness of good deeds, like the light of a lamp, is spread abroad through the neighboring places, 560. Adam, 372. He was deceived through the woman; what good things he enjoyed before the fall, 744. He was made blind after sin, 572. Yet not to invisible things, 373.
He suffered doubt, 883. Through sin the soul died in punishment, 803. The posterity of Adam are likened, 312. All men are born into a prison, and through Adam's sin have died in soul, 883, 970. Adam through penance returned to life, 883. The diamond (adamant), hard against iron, is made soft by the blood of goats: what this signifies, 53. 'Addicere' means to condemn, 503, 570, 571, 726. Adelphius, a heretic condemned in the Council of Ephesus, 802. The Adelphian monks, heretics, 802, 803. Adeodata complains to Gregory about Fidentia her mother, 950. Adeodata, an illustrious lady, is roused to contempt of temporal things and love of eternal things; relics are sent to her, 1077, 1088.
She goes to a monastery with her own possessions, 659. Adeodatus, bishop and primate of Numidia, 659, 660 and following. His solicitude for ecclesiastical order is praised and encouraged, 903. Adeodatus, a priest released, asks his bishop, on account of illness, to be restored, 693. Adeodatus, abbot of the monastery under which Romanus dwelt, 209. Adeodatus, abbot of Naples, is appointed father of very many monasteries, 1085 and following. It is decreed that the Craterene monastery be united to his monastery, 1215 and following. Adeodatus, deacon of the Church of Ravenna, 736, 819, 837. Adeodatus, servant of God, 1216. His donation, made by word before he received the monastic habit, is permitted to be set down in writing and is confirmed, ibid.
Adeodatus, a citizen of Pesaro, by what law he appointed a guardian for his sons, 756, 1186. Adeodatus, 1186. Adiacium (Ajaccio), an episcopal city of Corsica, 1177, 1178. Gregory asks that the household of Adorius be released, 571. Adolescence is sometimes in Scripture called youth, 76. The wise man asserts that adolescence and pleasure are vanity, 377. Who the enrolled colonists (ascriptitii) are, 700. 'Ad sedem'—what place is so called, 1173, 1174. Those who delight in flatteries are signified by those who are clothed in soft garments, 1127. Flatterers are called abettors of death, 524. They are to be reckoned enemies the greater, the more they flatter with praises, 743. Adaloald, son of Agilulf king of the Lombards and of Theodelinda, 1270. To him St. Gregory sends phylacteries.
Gregory, 1270. How many years he reigned, ibid. He is driven out and dies by poison, 1271. Arioald succeeds him, ibid. Adultery. A ruler who strives to please is guilty of adultery against the bride of Christ, 27. A lapse of the flesh, why it should be called adultery in nuns, since it is not against Christ, 688. What adversity signifies in Gregory, 1049. The usefulness of adversity is compared with the peril of prosperity, 5. Adversity is sometimes useful like a storm, 519. What adversity teaches us, 662. It is not the wrath of the Creator but grace, ibid. By God's benefit adverse things befall us, 78. Instructed by adversities, we more subtly discover the understanding of God, 895. Adversity, which is set against good desires, is a testing of virtue, not a judgment of reprobation, 1029.
Adversities are not lacking to those who live piously, 876. How those wearied by the labor of adversity are to be admonished, 78. How adversity is to be endured, 1062. Let those who are humbled by adversity rejoice in the hope of the eternal inheritance, 78. We ought neither to be broken by adverse things nor lifted up by prosperous ones, 662. Let adversity itself increase the zeal for good work, 876. There is then sure confidence in God, when for a good work one receives something of adversity in this world, 1128. The excellent consolation of one enduring adverse things, 1233. See Affliction, Scourges of God, Tribulation. The adversary in judgments is to be admonished to come to hear the witnesses, 1255.
An advocate is the patron of causes; by the vigor and subtlety of soul, with death impending, what he once foretold, 409. Advocates were admitted, 615. He conceals a fraud of edification, he perpetrates it, who withholds the good counsels that ought to be given, 50. The sick. What is to give to the sick, or to deny to the sick. To the sick, whatever remedy we can we deny is a crime, 51. To the sick one whom the physician despairs of, he grants all that he desires, 78. But the one to be healed is forbidden many things that he craves, ibid. What counsels are to be given to the sick, 50, 51. It is a crime to deny to the sick the remedy that we can give, 74. To the sick one whom the physician despairs of, he grants all he desires, 78. But the one to be healed is forbidden by many the things he craves, ibid. Sickness is the scourge of God chastising his sons, 50.
The trouble of the body is the health of the heart, ibid. Of how great a gift bodily trouble is, 51. In curing sickness the physician takes counsel for the weakness of the patient, 98. As with the body, so also with the ailments of the mind, prompter remedies profit, slower ones harm, 715. Frequently sickness is granted for amendment, 729. We who have sinned much through the flattery of the flesh are purged by the affliction of the flesh, 1114. See Bodily infirmity. Egypt. What it is for the breasts to be pressed in Egypt, 82. What it is for the paps of puberty to be bruised in Egypt, ibid. Aelius, archdeacon of Constantinople, how he was cast down from office, 504. Brass. Who is turned into brass in the midst of the furnace. Aesina or Aesis, or Auximum, a city in Picenum, 996.
The visitation of the Church of Aesis is enjoined upon Bishop Severus, ibid. No one can desire eternal things without grace, 1077. Those things are to be sought which, once found, do not pass away, nor, once attained, fail, ibid. Aetherius was bishop of Lyons, not of Arles, 830. He is praised, 1141. St. Gregory writes to him about abolishing simony, 1142. On the privileges of his Church, ibid. On the writings of St. Irenaeus, ibid. Etna in Sicily, 1055. By afflictions to Christ, 1081. In affliction, since the aforesaid precepts console us, we ought, 895; the things we suffer, to hope for the promised things, 895. In the time of affliction the humility of God's servants ought to appear, 599; nor in affliction, 383. Necessity itself increases impatience with grace to us, 383. Through sin, adversity.
Correction, the scourges of God for sins. See Persecution, Punishment, Tribulation. Why the Africans are afflicted from ordinations. Africa is afflicted by pestilence, 1087. In Africa the dignity of primate was annexed not to the rank of place, but to the antiquity of the episcopate of each bishop, 559. St. Gregory attempts to abolish this singular custom of Africa, ibid. To his endeavor the more numerous part of the bishops of Africa was opposed, ibid. Nevertheless he afterward permitted this custom to be retained, 561. Carthage was not subject to this custom, 559. The extortions of the judgment of the Africans, 1095. Agapes, or religious feasts in the churches, 1176. The eulogy of Agapetus to the emperor, 1303.
Agapetus, journeying to the emperor Justinian, in the regions of Greece, after offering the sacrifice of the Mass, healed a man who was mute and lame, 284. Agapetus the abbot, 1172. He complains of the vexation brought upon his monastery, 498. Agapetus the subdeacon asks that oil be given to him as alms, 260. The veneration of St. Agatha is most ancient, 547. Agatho, elected bishop of Syracuse, 753. Agatho, bishop of Palermo, having set out for Rome, barely escaped a most severe tempest, 469. Having offered the sacrifice of the Mass, he delivers a sailor from shipwreck, ibid. Agatho, a bishop in Sardinia, 932. Agatho is received into a monastery, 827. He is not the one who was afterward pope, ibid.
Agathosa obtains the restoration to herself of her husband, who had been made a monk against her will, 1137, 1138. Agathus, bishop of Lipari, deposed for crimes, 665. Gregory orders that his sustenance be provided from the goods of the Church of Lipari, ibid. What it is to heap up a mound, 31. The conversion of Agilulf, king of the Lombards, to the Catholic faith, 114. On what condition he would not refuse to make a general peace, 762. Gregory foretells that, the truce being ended, he would not make peace, 930. Gregory gives him thanks for the peace concluded, 957. Why he refuses to subscribe a pact with him, 1002. In what year peace was made with Agilulf, 1272. Agilegius the notary, 610. St. Agileus or Agilegus, martyr, who suffered at Carthage, 1182, 1183. Agnella the abbess, 1095.
Gregory exhorts Agnella to good works, 1185. Agnellus, bishop of Fondi, 947, 1291. Driven from his city by enemies, he is installed at Terracina, 634, 633. Gregory writes to him about the Synagogue of the Jews to be transferred elsewhere, 497. He is reproved for the peasants of the estate, 908. Agnellus, bishop of Sutri, 1287. Agnellus the abbot, 856. He is urged to the keeping of regular discipline, 857. Agnellus, a monk of the monastery of St. Gregory, whose death is foretold, 409. Agnellus, notary of the Roman Church, 685. He violates Petronilla, a convert (nun), and carries her off pregnant from the monastery, 683. Gregory orders his crime to be examined and punished, 686. The error of the Agnoetae, 1065. The Agnoetae are called Themistians, ibid. The Agnoetae are a sect of the Theodosians, 1066.
And Nestorians, 1070. The error of the Agnoetae is refuted by the Fathers, both Greek and Latin, 1065. And by St. Gregory, 1063, 1069, 1070. The Lamb. Who sing the Canticle to the Lamb, 83. Ago, king of the Lombards, 683. Agrigentum, a maritime city of Sicily, episcopal under the archbishop of Palermo, 557. Gregory, bishop of this city, having been accused, had come to Rome to be judged, 633. A fourth part of the revenues of the Church of Agrigentum is granted to Peter the visiting bishop, 737. Bishops of Agrigentum: Gregory, 737; Gregory, 557; Eusanius, 717. The surveyor. By the surveyor of old questions about boundaries were settled without the cognizance of the governor, 888. Agrippinus, priest of the Church of Fiesole, 1074, 1145.
Aigulf, bishop of Metz, 1144, 1145. The Alamanni invade part of Italy, 1061. The alabaster. The woman who poured out the alabaster holds the type of Holy Church, 924. Albanum, a city of Latium, 633. One of the six older cardinal bishoprics, ibid. Bishops of Albano: Andreas, 1287; Homobonus, 1291. Albinus, prelate of the Church of Rieti, 168. Albinus, bishop of Formia, 947. Albinus, son of Martin the colonist, 707. What a white spot (albugo) in the eye signifies, 12. Albula, a precious stone, 1272. Alcisso, bishop of Epirus, 796. Alcuin, tutor of Charlemagne, in what year he flourished, 107. He brings forward testimonies of the Dialogues of St. Gregory, ibid. Alcisso, bishop of Corcyra, 1261, 1266, 1271.
Aldio, master of the soldiers, requests that priests and deacons be ordained in his own city, 951. Aldius, a magnificent man, 590. Peter, bishop of Aleria in Corsica, 808. Alexander, praetor of Sicily, 1096. Alexander, a magnificent man, 539, 1098. Alexander, deacon of the Church of Alexandria, 1258. Alexander, whom Gregory greets, 493, 877. Alexander Frix, a colonist of the Roman Church, 920. Alexandra, foundress of a monastery at Naples, 1050. Alexandria, a widow, is commended by St. Gregory, 823. There is a special bond of charity between the Church of Alexandria and that of Rome, 836. The See of Alexandria is called apostolic, 836. Why, 764. And the Chair of Peter, 888, 889, 1065, 1069.
Peter adorned the See of Alexandria, to which he sent the Evangelist as his disciple, 888. Bishops of Alexandria: Didymus, 1036; Eulogius, 1288. See the Index of Letters. Alfred, king of England, a monk, 1149. Alger, monk of Cluny, in what year he flourished, 107. He cites the Dialogues of St. Gregory in his book on the sacrament of the body and blood of the Lord, ibid. Alien. Why the malignant spirits are called aliens from us, 49, 74. Aligernus, 1104. Alleluia was of old not sung in the churches only during the fifty days of the Resurrection, 939. Someone complains that Gregory had ordered the Alleluia to be sung in the Roman Church outside these fifty days, 940.
The Alleluia was of old sung at the funerals of the dead and in Lent, 939. To be lifted up. Who is cast down together with the one lifted up, 1027. The altar of God is the soul of the just, 43. What the trench of the altar signifies, ibid. An altar was of old not consecrated without the relics of the saints, 547, 548, 572, 577, 1176. See Dedication. The Greeks have a single altar within each of their churches, 828. Among the Latins there is another custom, ibid. Altars were the sepulchres of the martyrs, ibid. Altars in private houses in Gregory's time, 825. Height. What it is to be lifted up upon the heights of the earth, 491. Who truly loves the high, 1030. Let those who stand on high fear a fall, 83. Alulf, monk of Tournai, in what year he flourished, 107. A book out of all the works of St.
He wrote a book out of the works of Gregory, ibid. Amalphia and Amalphis, a city once episcopal in Campania, now archiepiscopal in the kingdom of Naples, 808, 809. Pimenius, bishop of Amalfi, 808. Amandinus, a priest and abbot deposed, may hold the first place among the monks, but is not to be restored to his former rank, 730. Amandinus, a household servant, 1081. He was forbidden by a dream to write anything to Gregory in harsh words, ibid. Amandus, bishop of Sorrento, 1052, 1053. He is ordered to come to Rome, 1053. St. Ambrose used to feed consuls and prefects, 580. Amantius, a priest of remarkable simplicity, 336. By laying on his hand, he heals whatever sick, ibid. By the sign of the cross he kills serpents, ibid. He heals a frenzied man, ibid.
His name is inscribed in the martyrology, 356. What ambidexterity means spiritually, 764. Ambition. Ambition and avarice are idolatries, 30. Ambition alone is condemned as a crime by the most severe strictness of the canons, 698. The ambitious are to be repelled from the office of pastor, 3. A friend. What it is to go to the wood with a friend, 32. Those incautiously joined in friendships with the wicked are bound in their faults, 70. Friends are not to be flattered in their faults, but admonished, or even freely rebuked, 597, 598. How one is to be grieved over the loss of friends, 498. All things are to be discussed with friends, but first about themselves, 324. Amiternum, once a city of the province of Valeria, 164. Castorius, bishop of the city of Amiternum, 168.
Ammonia offered a house by title of donation to the Roman Church, 948. Ammonius, a monk in the Gregorian monastery, 412. From him Gregory had learned what he relates about Armentarius, ibid. Love is born of fear, 353. Love and power have a great kinship between themselves, 873. See Charity, Love. Love of neighbor. The neighbor is to be loved in God, and God is to be loved in the neighbor, 540. Those sin against love of neighbor who, by acting secretly good, allow evil to be thought of themselves, 95. Let us not hate a man because of his error, nor love the error because of the man, 772. However poor and abject our brethren, we ought to despise them in nothing, 1129 and following. Amos, patriarch of Jerusalem, 880.
Fifty-eighth in order, 899. The 'amphimalum' is a garment shaggy on both sides, 1211. A glass flask cast upon the rocks, and not broken, 260. An 'amula' is a wine-vessel, or a small pitcher, 539, 540. Onyx amulae, 539. Anaea, a city of Caria in Asia Minor, 713. The 'anagnosticum' or 'anagnosma' is called everything that is read or recited, 1031. Ananias, for the moneys which he had vowed to God being withdrawn, was punished with death, 523. 'Anas' or 'anax', a kind of pitcher, 713. Anastasius, bishop of Antioch, is not to be confounded with one of the same name, 494. Nor with the younger Anastasius, ibid. Why this elder Anastasius was cast down from his see by Justinian, ibid. St.
Gregory asks that honor be restored to him, not the jurisdiction, which, being unjustly deposed, he had not lost, 495. He kept his right, but hindered, ibid. Gregory wishes to detain him with himself at Rome, 495. St. Gregory writes to him as to a former patriarch, just as to the other patriarchs, 507. To Anastasius, Gregory complains of the pastoral burden, 516. On the death of Gregory of Antioch, Anastasius is restored, 507, 764. Anastasius is praised, 873. He used both hands spiritually as a right hand, 764, 765. Anastasius was poor in spirit, 896. Anastasius held that the title 'Universal', usurped by the bishop of Constantinople, was of no great concern to the emperor, 873. Gregory sends to Anastasius the keys of St. Peter, which shine with miracles.
517. Anastasius, bishop of Antioch, called the younger, in what year he was made bishop, 962. In what year and by what kind of death he died, ibid. The error of Nicephorus about this Anastasius, ibid. Anastasius is praised for his right profession of the faith, 962. Anastasius of Corinth, lamenting, discloses his own ordination, 517, 518. Anastasius was deposed for his crimes, 779. The administration of this deceased Anastasius is called a nefarious pest of pollution, 787. Anastasius, bishop of Terni, 570. Anastasius, bishop of Thessalonica, vicar of the Apostolic See throughout Eastern Illyricum, 487. Anastasius, bishop of the city of Tibur, 1287, 1291. Anastasius, priest of Jerusalem, 879. He is praised, ibid.
He is roused to settle a controversy between a bishop and an abbot, 880. Anastasius, a religious near Palermo, 596. St. Gregory orders six gold solidi to be paid out to him, ibid. Anastasius, notary of the Holy Roman Church, 180. He was a monk, 181. And he presided over a monastery most holily, 177, 181. Called by heaven, he dies, ibid. Deceased, he obtains the death of one of his monks by whom he had been asked, 181. Anastasius the tribune, 847. Anastasius the librarian, in what year he died, 107. He is praised, 1192. Anastasius the physician, on account of many evils perpetrated in the monastery of nuns, is forbidden entrance to it, 733. What difference there is between anathema and excommunication, 613.
Not only a certain and manifest cause, but also the consent of the archbishop or of the co-bishops to the anathema is necessary, ibid. He is held by the bond of anathema who, even compelled by necessity, has anathematized that for which he is reproved, 1130, 1132. See Excommunication. Anatolius the deacon, appointed vice-dominus, 498. Anatolius, patriarch of Constantinople, cast down Aelius the archdeacon, who was odious to him, by promoting him to the priesthood, 504. Anatolius the deacon, apocrisiarius of St. Gregory in the city of Constantinople, 878, 879, 1096. See the Index of Letters. Anatolius of Alexandria, a learned man, at what time he flourished, 1036, 1037. The Scots and St. Columban followed his canons on Easter, 1038.
Ancona, once a city of suburbicarian Picenum, still episcopal, 943. The Church of Ancona, 1269. Serenus, or Severus, bishop of Ancona, 943. Angers, 1146. The bishop of this city, 1219. The monastery of St. Andochius at Autun, 1219. The monastery of St. Andrew at the Clivus Scauri, built by St. Gregory in his own house, 902, 903, 1124. There the holy Apostle works many miracles, ibid. and following. In favor of this monastery St. Gregory confirms a transaction, 903. Andreas, bishop of Albano, 1287. Andreas, bishop of Fondi, 289. Incautiously keeping a nun in his episcopal residence, he is pressed by temptation of the flesh, ibid. Warned by a Jew who had learned the matter in a vision, he is delivered from danger, 292.
He baptizes that same Jew, ibid. Andreas, first a muleteer, then a deacon, afterward bishop of the city of Aquino, 293. Andreas, metropolitan of Nicopolis, 898, 983, 1265, 1266. Gregory approves his being elected metropolitan, 796. Andreas, bishop of Taranto, on account of the suspicion of intercourse with a concubine whom he had had before his ordination, what he is bound to do, 656, 657. On account of the woman being beaten by his order, he is suspended for two months, 656. Why he was tardily received by Gregory, 789. Andreas, deacon of Illyricum, 583. Andreas, an enclosed monk, a most wicked forger, 1174. He foists spurious works upon St. Gregory, ibid. He is condemned in a synod, 1296. Andreas, an illustrious man, to whom Gregory laments over his own elevation to the episcopate, 519.
Gregory sends him a key in which were enclosed particles of the chains of St. Peter, ibid. Andreas, a magnificent man, importunate to Gregory about obtaining the use of the pallium for the bishops of Ravenna, 837. Andreas the scholastic, to whom Gregory commends Castorius the chartulary, 775. And Marinianus of Ravenna, 777. And why Gregory refuses his commendation for obtaining worldly dignities, 875. He consoles this man in his infirmity, 932. Anise (dill). Why Christ reproached the Pharisees for tithing dill, 92. Angaria, a Persian word, or Latin, derived from 'angere' (to afflict), 725. It signifies exactions, services, forced works, 604, 724, 725, 735, 1003. It is taken also for the furnishing of horses for the public post, 723.
Hence 'parangariae', that is, forced servitudes, ibid. 'Angariae' sometimes signify vexations and injuries of any kind, 735. They are used also for service and ministry, 923. Those heretics of old who were worshippers of angels were called 'Angelici', 673. The angel. Angels are not equal, but in power and order one differs from another, 784. The cult of angels is not wholly condemned by the Apostle or the ancient Fathers, 673. The angels having in part fallen through pride, the elect stood the more robustly the more humbly, 308. England is called Saxony beyond the sea, 1150. What St. Gregory prescribes for establishing the English Church, 1150. And the whole letter 64 of book XI, 1163 and following, 1164, 1176. The distinction of the episcopate of England, 1164. The English.
Gregory orders that English boys be purchased from the revenues of the Church in Gaul, and sent to Rome to be educated in a monastery, 796. The Gallican bishops neglected the conversion of the English, 834, 835. Before their conversion the English worshipped wood and stones, 918. The English converted to the faith, 1110 and following. The miracles wrought in this conversion, 1110 and following, 1148. The English neophytes, joined in prohibited degrees, are not to be separated, 1153. Angulus is a city of the Vestini in the Aprutium, 444. The corner (angulus). What lofty corners signify, 48. The soul of the just is the altar of God, 43. Why the pregnant women of Gilead are called souls, 72. The origin of the soul is uncertain, 970. Errors against the immortality of the soul and the resurrection of bodies, 114. They are refuted, 115.
Many doubt the immortality of the soul, 369. The soul can be called at once mortal and immortal, 452. What it is that man and beasts perish by one death, 376, 377. That the soul is immortal is proved by the death which the martyrs underwent, 381. The miracles of the martyrs also prove it, 384. How the soul is said to be dead through sin, 802, 883. The opinion of certain philosophers about one soul informing two bodies, 664. The soul sees with the bodily eyes, and performs its other vital motions through the bodily organs, 381. The nature of the soul is invisible, 380. The life of the soul in the body is perceived from the motions of the members; the life of the soul outside the body is weighed from the highest, 381. In this visible world nothing can be disposed except through the invisible creature, ibid.
How the dissolute soul is said to hunger, 55. The soul is like a boat ascending against the stream, 94. In how many ways the soul is led outside itself, 217. In a certain twilight of the mind we now see more concerning souls, 445. How the soul may have confidence in its own beauty, 1030. How it fornicates in its own name, ibid. How the soul, from that whereby it is more beautiful, may descend, ibid. The soul in death. The soul going forth from the body can be seen by the eye of the mind, but a cleansed one, 384. Souls going forth from the body have been seen, 269, 384, 385, 388. Sometimes the soul's merit is declared not at its very going forth, but after death, 404. Sometimes souls about to go forth from the body know things to come by revelation, 409.
By their own power and subtlety, souls soon to depart foresee something to come, ibid. Why in the last times of the world so many things about souls become clear which before lay hidden, 445. Sometimes only the shepherd cleanses souls at their departure, 453. Sometimes God strengthens the minds of the trembling at their departure by revelations, ibid. Souls after death often desire the saving Victim to be offered for them, 464. The souls about to depart can sometimes be foretasted by the Church not through a dream but while waking, 412, 413. The soul about to go forth generally recognizes those with whom it is to be assigned in one dwelling, 425, 428. Why a ship appeared to the departing soul, and why it testified that it was being led to Sicily, 428, 429. Why certain souls return to the body after departure, 429.
Examples of certain souls that returned to the body, 432. The reward of souls. To some souls going forth from the body the reward of blessedness is given, to others it is deferred, 408. Whence this difference, 408. In judgment, how the souls of the saints are to have two stoles, 408, 409. The punishment of souls. The souls of the wicked are immediately after death thrust down into hell to be tormented, 416. Immortal death, unfailing failure, and infinite is the end of the damned soul, 453. The damned soul is called both mortal and immortal, 452. The care of souls. The government of souls is the art of arts, 3. Why the care of souls is not to be committed to the young, 213. Why it is not permitted to refuse the care of souls, 6. They cannot be guides of souls who have not learned, 1009, 1014, 1017.
The things of the soul are to be pondered more than the things of the body, 1240. The animals that leap within the wall. The mind, when it is divided among many things, becomes lesser toward each single one, 172. The mind is to be pressed down amid miracles, 1112. Unity of minds, see Charity. Anio, count of the Castrum Aprutiense, 1187. Anua deserved to obtain what she had asked, because after her tears she remained in the same vigor of mind, 473. The origin of annates and of the bulls by which bishoprics are provided is rather recent, 700. Anselm, bishop of Lucca, in what year he died, 107. He brings forward testimonies of the Dialogues of St. Gregory in his collection of canons, ibid. Ansericus, bishop of Soissons, 1288. The Church of St. Anthemius, desolated by enemies, is united to that of Nomentum, 638.
This appears to be the bishopric of Curium of the Sabines, ibid. Anthemius, subdeacon of Campania, 506, 1103, 1270, 1235. He is called a defensor, 867. He is reproached for neglected paupers, 528. He is rebuked because he did not punish a slanderous subdeacon, 1171. How he ought to deal with negligent bishops, 1233, 1236. The various offices he discharged by Gregory's command, see the alphabetical Index of the Letters. Antichrist is called a vessel of damnation, 71. King of pride, 744. He will falsely claim to be God, 881. How harmful is the concord of Antichrist's preachers and satellites, 71. An army of priests is prepared for him, 744. He forestalls Antichrist who calls himself universal Priest, 881.
Antichrist at his coming will cause the Sabbath day and the Lord's Day to be kept free from all work, 1213. For what reason, ibid. Antigraphus signifies a chancellor or notary, 519, 630; a dictator, a rescript-writer, 519. The masters of the record-offices are also called antigraphi, ibid. What the functions of the antigraphi were at the imperial court, ibid. Antioch. Why the see of Antioch is specially called apostolic, 764. Peter established the See in which he sat for seven years, though he was to depart from it, 888. The bishop of Antioch holds the See of Peter, 804. Bishops of Antioch: Anastasius the elder, 494. See the Index of the Letters. Gregorius, 507. Anastasius called the younger, 962. Copyists (antiquarii) in monasteries, 169.
The labour of the copyists most befits monks, ibid. They were occupied in the work of copying, ibid. Antonia, daughter of the patrician Venantius, 1113. St. Gregory consoles her over her father's impending death, 1118. And promises his patronage, ibid. He commends her to John, bishop of Syracuse, 1119. See letter 78, book XI. Antoninus, subdeacon and rector of the patrimony in Dalmatia, 639. The various offices he discharged by Gregory's command, see the alphabetical Index of the Letters. Antoninus, defensor, 525, 593, 593. Antonius, subdeacon, provost of the hospice at Rome, 949. Antonius, a monk, who with daily tears panted after eternal joys, 453. Called again by a nocturnal vision, having received remission of his sins, he died, ibid.
On what day his memory is celebrated, 456. Anysius, bishop of Thessalonica, vicar of the Apostolic See throughout Eastern Illyricum, 487. What it is to lay open the iniquity of sinners, 17, 510. To lay open the troubles inflicted upon one is sometimes useful, 54. The imperial letters are called sacred marks (apices), 540. Principal orders, divine orders, are also so called, 731. Gregory calls letters apices, 762, 836, 1096. The niceties of the law (apices juris), that is, the strict reasoning of the law, 1097. There were also priestly apices, ibid. Apollonius, master of the soldiers, 1076. Apostates. As a monk left his monastery, a dragon met him to devour him, 256. What punishments from God apostate monks are to fear, 523. Apostates are to be brought back to their own monastery and chastised, 530.
The Apostles are the first pastors, 17. Why the Holy Spirit rested upon them in the form of tongues, ibid. The Apostles are members of the Church, 743. They are called rams of the flock, 765. Although there are many apostles, for the sake of the primacy itself the See of Peter alone prevailed in authority, 888. The Roman Pontiff was already called Apostolic in the sixth century, 169. He is so named by the Greeks, 170, 517. There are many apostolic Churches, but the Roman is called the Apostolic See above the rest, 517. Whatever bishops were once called apostolic, and their sees, see See (Sedes). What an apparitor signifies, 345. The possibility of nocturnal apparitions is established from Holy Scripture, 252. The apparition of St. Peter, 333.
Why those to whom apparitions have been made sometimes fall ill after them, 333. Appeals to the supreme pontiff, 627, 628, 629, 933, 842, 1072. With what caution the case of those who appealed to the Apostolic See was to be examined, 1061. It belongs by right to the Roman Pontiff to review the sentences of others, 1061. — Appeals to the emperor, 627, 629. Apelles, a heresiarch, 1168. To crave. Those who covet the goods of others are the sooner stripped of their own, 895. The Appian Way, 1125. Gregory greets Appio, 589, 724. To apply (applicare) means the same as to accuse before the emperor or the judges, 998. A chalice pledged (appositus calix), that is, given in pawn, 537. Aprutium in Samnium is called Interamna, 1090. The fortress of Aprutium, 1187, 1188. What it is to let out water (aquam dimittere), 53.
What it is to drink water from one's own cistern, 73. What it is to spread waters in the streets, 74. What it is that giants groan under the waters, 849. — Water miraculously drawn from the rock, 221, 224, 313. Water used in lamps in place of oil, 173. The water of a flood from an inundation of the river reached up to the windows of the church of St. Zeno, yet did not enter, 323. — The use of lustral (holy) water, and the miracles from its use, 200. It is used in the dedication of temples, 1176. Aquae Salviae, the name of an estate, 1273. Aquae Sextiae, a city of the province of Narbonensis Secunda, ibid. The bishop of Aix (Aquensis), Protasius, 832. Aquileia, a city once most renowned among the Carni, metropolis of Venetia and Histria, 502. The origin of its patriarchate, ibid.
Having once suffered various calamities from the Goths and Lombards, it now lies in ruins, ibid. Its patriarchal see was transferred to Udine, ibid. The bishop of Aquileia, Severus, 501. Aquinum, an episcopal city on the near side of Cassino, 240. After bishop Constantius and the two who followed him, it was deprived of bishops through the hostility of the barbarians, 293. Bishops of Aquinum: Constantius, 240. Andreas, 293. To plough. Because of the cold, the sluggard is said not to plough, 56. Africa, Sardinia, and above all Sicily ploughed for the Romans, 488. The cultivators of trees are to be punished, 908. The Ark, whether it was made of incorruptible wood, 1133. What it is that the ruler, after the example of Moses, should consult the Lord about doubts before the Ark of the Testament, 19, 512.
The Ark containing the tablets, the rod, and at the same time the manna, what it signifies, 23, 514. To smear the Ark with bitumen upon its bars, 850. By the Ark is signified the heart of the priest, 919. By the Ark the holy Church is figured, 33, 850, 1113. Archelaus, a physician, 946. He is commended to the deacon Cyprian, 760. An archiater is called either the chief of physicians or the emperor's physician, 713, 714. An archdeacon, not yet raised to the dignity of a presbyter, is called a priest of the second order, 563. He is also called a prelate of the second order, ibid. In the archdeacon's charge lay the custody of sacred things and the administration of ecclesiastical goods, 505. And this in the West, but not in the East, 581. How the archdeacon was formerly inferior yet superior to the presbyter, 582.
To fulfil the duties of the archdiaconate was then not permitted to a presbyter, but to a deacon, 504, 581. Why a bishop, by promoting an archdeacon to the presbyterate, is said to demote him, ibid. In the Church of Salona, the archdeacon, after five years had elapsed, was compelled to lay down his office, 1034. The malice of a certain archdeacon punished with death, 288. The honour of an archbishop is called the use of the Pallium, 518. Ordinations were attempted or performed by archbishops in the dioceses of their subject bishops, but contrary to the canons, 578. Archpresbyters in Gregory's time, 931. The archpresbyter of Catralum, 1260, 1161. What an archive is, its keepers, 916, 918; they were keepers of the record-office, 918. Aregius, a patrician of Gaul, 833. His goodness and gentleness are praised, ibid.
And Gregory commends to him Augustine and his companions, and Candidus, 834. And Hilary, 1024, 1025. And the lessees of the estates throughout Gaul, 758. Arles (Arelate), an archiepiscopal city of the province, 542. The Church of Arles was never subject to that of Vienne, ibid. Between Virgilius and Licerius, bishops of Arles, Paschasius is placed, 541. The bishop of Arles receives the Pallium from ancient times, 1156. Whether the bishops of Arles always held the office of vicar and legate for the holy See in the Gauls, 781. The privileges of the monastery of Arles granted by Vigilius are confirmed by St. Gregory, 1019. Bishops of Arles: Theodosius, 541. Virgilius, see the alphabetical Index of the Letters. Paschasius, 541. Licerius, ibid.
Aurelius, 1019. Hilary, 1101. Arethusa, a noblewoman, is commended by St. Gregory, 1103. Argentarius, a mountain in Tuscia, running out into the sea between the port of Hercules and Telamon, 320. From the Silver Mountain (Mons Argentarius) a monk of venerable life restored life to a dead man, 320. To avoid praise, he fled, 321. Argentius, bishop of the Churches of Lamigium, had permitted Donatists to be set over the Churches, 567. Gregory orders an inquiry to be made against him, ibid. Argentius, a tenant of the Roman Church, praised for his hospitality, 1105. And rewarded with the gift of a little plot of land, ibid. How the Lord multiplies silver for us, 73. The proportion of silver to gold, 648. In a pound of silver, six gold solidi, ibid. What common silver (argentum usuale) is, 887.
The Arians, in order to express their error, baptized by a twofold immersion, 532. The children of the Arian Lombards, baptized in heresy, are to be reconciled to the catholic faith, 502. An Arian church at Rome is consecrated for catholics with the relics of martyrs applied, 341. At the very dedication a pig is driven out of the church, 344. And with a most violent crash, the demons withdraw, ibid. When the solemnities of the Masses are completed, the presence of God is manifested, ibid. The church which was to be handed over to the Arians is seen filled with pigs, 344. Churches occupied by the Arians are consecrated anew, 637, 638. An Arian bishop of the Lombards at Spoleto, about to do violence to a church, is struck with blindness, 341. The doors of the church are opened by divine power, ibid.
By what rite the Arians are to be reconciled, 1167, 1168. What it is to set rams in a circle, 31. Rams are said to be the apostles, and Christians the sons of rams, 765. Arigis, second duke of Benevento, successor of Zoto, 609. Arigius, bishop of Lyon, a sharer in the counsels of Brunhild, deposed Desiderius of Vienne in the council of Chalon, 831. Arigius of Gap (Vapincensis), bishop, see Aregius. Arioald, duke of the Turinese, succeeds Adaloald, king of the Lombards; in what year, 1271. Ariminum (Rimini), an episcopal city in the province of Aemilia, 549. It is subject to the metropolitan of Ravenna and to the supreme pontiff, ibid. The people of Rimini accuse bishop Castorius on account of his infirmity, 641. They are ordered to obey Leontius the visitor as their bishop, 642.
The goods of the Church of Rimini are divided into five parts, 774. The bishop of Rimini, Castorius, 602. See his entry. The visitation of the Church of Rimini is enjoined upon Severus of Ficulum, 548, 549; upon Leontius of Urbino, 641; upon Sebastian, 866. Aristobulus, former prefect and antigraphus, procurator of the royal household under Maurice, 519. Gregory consoles him, ibid. He asks him, in translating his letters into Greek, to render not the words but the sense, ibid. Ariulf, duke of Benevento after Faroald, 607. His cruelty, ibid. Gregory orders him to be pursued from behind, should he make an incursion into the districts of Rome or Ravenna, 570, 590, 591. Ariulf, leader of the army of Authari and Nordulf, demands that their supplications be granted to him, 607.
He swears peace deceitfully, 1002. Armenius, a bishop, 943; visitor of the Church of Ancona, 1269. Armenius, an orphan, is commended to the patrician Romanus, 643, 644. Armentarius, a man of illustrious rank, 317. Armentarius, a boy of exceptional simplicity and humility, 412. His visions at his death, 413. In his vision he receives the gift of tongues, ibid. Seized with madness, he dies, ibid. What it signifies that the priest by divine law receives the right and separated shoulder in sacrifice, 15, 509. Why the breast is assigned to the priest together with the shoulder, 15, 509. Aroges, duke of Benevento and of the army of the Lombards, 1002, 1192, 1193. How the arrogant man is an abomination to the Lord, 73. The kinship of arrogance and impatience, 43. Arsicinus, a duke, 549.
No art is presumed to be taught unless it is first thoroughly learned, 2. The art of arts is the government of souls, 3. Craftsmen in large cities once combined into guilds, 1058. This institution is traced back to Alexander Severus, ibid. How soothsayers who do not repent are to be treated, if they are free men; how, if they are slaves, 982. One who observes soothsayers and diviners is excommunicated, 1293. Asahel bears the type of the wrathful, 58. What it is to go up from the opposite side, 17, 510. Asclepiodotus, a patrician in the Gauls, 1025. He is praised, 1102. Gregory commends to him the presbyter Candidus, ibid. Asculum, an episcopal city of the March of Ancona, 1229. There is a double city of this name, ibid. The stars are not rational spirits, 622.
The sanctuaries (asyla) were ecclesiastical enclosures from which it was lawful to drag no one, 527, 909. They were called the cloisters of the Lord (claustra dominica), 527. What they contained, ibid. This immunity ceased on account of abuses, ibid. It was not always observed in the same manner, 910. It belongs to the bishops to protect these immunities, 1068. Those who had fled to the asylum of the Church went out only after a pledge had been made to them that they would suffer no violence, 1068, 1076, 1078. Whoever made the pledge void was excommunicated, 1079. Athanasius, a presbyter of Isauria in the monastery of St. Mile, 441, 842. Accused of the Manichaean heresy, 802, 842. He appeals to the Apostolic See, 842. He is absolved, 843. He is ordered to be received in his own rank, 664, 844. He is commended as orthodox, 852.
The marvellous flooding of the river Athesis (Adige), 325. The water of the same river, which could be drawn off, could not be made to flow away, ibid. The troublesome bishop of Atella, 1577. Attic (Attica) is the name given to earthen vessels from the region of Attica in which they were made, 713. Whence the region of Attica is so called, ibid. Those are called auctionarii who sell publicly under the spear, 535. What auctor signifies, 1187. What authority (auctoritas) signifies among the jurisconsults, 1044, 1045. Audentius writes against the Manichaeans and other heretics, 1168. St. Augustine sometimes fortified his letters with this inscription, servant of the servants of God, 481. Why he was unwilling to dwell with his own sister, 977. What silence Augustine feared, 1031. Gregory praises his works, 1067.
St. Augustine, a monk, is sent with his companions into England, 829, 834, 835. When his companions fell in hope and spirit, he returns to Rome from the diocese of Aix, 834. Augustine is set over his companions as abbot, 829. He is commended by Gregory to very many bishops, 830 and following, 1170. Likewise to the kings of the Franks and to queen Brunhild, 834, 835. He is ordained bishop by Virgilius of Arles, 782. Why he is said to have been consecrated by the bishops of the Germanies, 918, 920. He is ordered to bring presbyters from Gaul into England, 834. In the conversion of the English he works many miracles, 1110. He is guarded against pride, ibid. He baptized more than ten thousand of the English on the solemnity of the Lord's Nativity, 918. He is admonished to establish a common life in his Church, 1151.
... of Britain, 1164. He is praised, 1165. No power over the bishops of Gaul was granted to him, 1156. Concerning him and his companions the monks, see the index of the life of St. Gregory. Augustine, delegated to Autun of the Neapolitan city, 1058. Autun (Augustodunum), a city of Gaul, 832. Once the chief city of the Aedui, ibid. It holds first place after the Church of Lyon, 1013. Hence it became a protothronus, 1014. The bishop of Autun, Syagrius, 1288. See his entry and the index of the Letters. Three monasteries founded at Autun by Brunhild, 1219. Augustus, viscount, 1196. Augustus, 1002. Aurelia is conjectured to lie in Tuscia, 320. Aureliana or Aurelia, sister of the patrician Dynamius, not his wife, 858.
Gregory exhorts her, intent upon good works, to perseverance, 885. And consoles her, 1175. She was devoted to hospitality, 1176. Aurelius, bishop of Arles, 1019. He subscribed to the fifth council of Orleans, ibid. Aurelius, a presbyter, seeking the title of presbyter or abbot, is heard and commended by St. Gregory, 1171. What a gold solidus is, 189. A gold coin was sometimes called a solidus, 648. What gold in the priest's vestment signifies, 15, 16, 509. By gold is signified the excellence of holiness, 25. Who is said to have his gold dimmed, ibid. How the Lord enriches us with gold, 73. What the proportion of gold to silver is among the Romans and the Franks, 648. Gallic gold was of far inferior value to Roman, 796.
The river Auser, diverted from its own bed, 293. The Church rejected the severity of Tertullian and Novatus, 657. Authari, the Arian king of the Lombards, dies smitten by God, 502, 607. He forbids the children of the Lombards to be baptized in the catholic faith, 582. Auximum, a city of the March of Ancona, 996. Avarice. He who is laid waste in mind by avarice has a scab upon his body, 12. Avarice not restrained in small things spreads without measure, ibid. Avarice is the service of idols, 30, 1140. It is base to be more zealous for money than for souls, 816. The avaricious man, after the manner of birds, having devoured the bait of earthly things, is strangled in the snare of sin, 65. Riches profit not the avaricious, ibid. The avaricious man becomes disinherited from his eternal patrimony, 66.
What it is for the avaricious man to heap up mire against himself downwards, 65. Achsah sitting upon the ass, what it signifies, 353, 871. Sighing and asking land from her father, what it indicates, ibid. Azimarchus, a scribe, 1085, 1189. B. In ancient monuments the letter B is often changed into V, 977. Babylon healed, yet not made whole, what it signifies, 52. The citizens of Babylon for the most part serve the citizens of Jerusalem, 923. Bacauda, bishop of Fermo, 490, 495. Gregory writes to Bacauda concerning the transfer of a Jewish synagogue elsewhere, 497. Bacauda recalls, by the law of the canons, the clerics of his Church who had been driven from his Church by war, 723. What a staff signifies, 24. Balaam, rebuked by the Angel while the ass he rode threatened, what it signifies, 50.
貪婪者向下為自己堆積污泥是何意，65。阿革撒坐在驢上象徵何意，353、871。她歎息並向父親求地表明何意，同前。阿齊馬爾庫斯，一位文士，1085、1189。B。在古代文獻中，字母 B 常變為 V，977。巴比倫得了醫治，卻未痊癒，象徵何意，52。巴比倫的居民多半服事耶路撒冷的居民，923。巴考達，費爾莫主教，490、495。額我略致函巴考達，論及將一座猶太會堂遷往別處，497。巴考達依教規之法召回其教會中因戰爭被逐出的聖職人員，723。杖象徵何意，24。巴郎在所騎的驢威嚇時被天使斥責，象徵何意，50。
Balaam, an insane man, is rebuked by the dumb beast of burden, 51. Balaam changed his voice, not his mind, ibid. Balaam's time of compunction was brief, 87. To Balbinus, bishop of Roselle, is committed the visitation of the Church of Populonia, 500, 501. Baldinus, bishop of Roselle, 1291. The bath of Cicero, 164. Balneum Regis, or Balneo Regium, an episcopal city of Etruria, 1063, 1064. Baptism takes away sins utterly, 1130 and following, 1131. The error of the Messalians concerning the effect of baptism, 802. It must be believed that infants who die after baptism enter the kingdom of heaven, 400. Who is said to touch a dead man after baptism, 87. Peter taught that penance should precede baptism, 88. The ordinary minister of baptism is the bishop, 521.
巴郎，一個瘋狂之人，被啞口的牲畜所斥責，51。巴郎改變了聲音，卻未改變心意，同前。巴郎痛悔的時候很短暫，87。羅塞萊主教巴爾比努斯受託視察波普洛尼亞教會，500、501。巴爾迪努斯，羅塞萊主教，1291。西塞羅的浴場，164。Balneum Regis 或 Balneo Regium，厄特魯里亞的主教城市，1063、1064。聖洗徹底除去罪，1130及其後，1131。梅撒里派論聖洗功效的謬誤，802。當信凡受洗後去世的嬰孩得進天國，400。何人被說成受洗後觸摸死者，87。伯多祿教導痛悔當先於聖洗，88。聖洗的常規施行者是主教，521。
Presbyters formerly baptized outside the cities, and in the episcopal city sometimes, but not without the authority of the bishop, 522. The laity had the right of baptizing in necessity, but did not have the use of it, 522. In what manner the custom of conferring baptism of each Church is to be retained, 832. The Arians, in order to express their error, baptized by a triple immersion, ibid. The Fathers earlier than Gregory seem to have taught that triple immersion was necessary by divine law, ibid. What is signified by triple and single immersion, ibid. At what seasons of the year baptism was customarily conferred among the Greeks, 911. At what seasons among the Latins, ibid., 918. The constant custom of the Roman Church, 911, 912. When just reason required, the time was sometimes changed, 912.
Why, and what kind of, penance was imposed upon those to be baptized, 912. Baptism is not to be repeated, 608. The scrutinies of baptism, 735. The ancient custom of baptizing Jews and infidels, 543. They were not admitted to baptism of old without great caution, 735. Baptism given in the name of the Trinity, even by heretics, is judged valid, 822, 1167. Which Fathers seem to have rejected the baptism of heretics even after the synod of Nicaea, 822. Whether those coming from heresy are to be rebaptized, 823. Baptism was formerly called the viaticum of catechumens, of which they were not to be defrauded, 733. Baptism can be conferred on a pregnant woman, 1157. And on a newly born infant, 1158. The figure of baptism in the Red Sea, 1131.
Baptismal garments, and their use and form, 729, 730, 893, 912. Gregory bestows garments for those to be baptized, 729, 912. Baptisteries were formerly only in cathedral churches, 321, 572. In several places infants are baptized in the cathedral church, 521. The form and adornment of baptisteries, 671, 809. In the baptisteries the Eucharist was kept, and the relics of the saints were laid up, 809. A baptistery is not to be set up in an oratory, 576, 577, 986, 994. Why a baptistery is ordered to be removed from a monastery, 671. The blessing of a baptistery is committed to the bishop, 808. The use of a constructed baptistery is permitted to bishop Honorius, 1232. What it is to be baptized by a dead man, 87, 1132. Those to be baptized about whose baptism there is no certainty, 1279.
Baraca, or Varaca, a sailor, is rescued from shipwreck by the offering of the sacrifice of the Mass, 469. Barbara, daughter of Venantius, 1115. Gregory consoles her over her father's impending death, 1118. And promises her his patronage, ibid. He commends her to bishop John, 1119. See letter 78, book XI. Barbaricini, inhabitants of Sardinia, 701, 702, 1106, 1108. Over these heathen the Christian Hospito presided, 701. Barbatianus, to be chosen as abbot, if he is prudent and humble, 297. He is accused of excessive haste and imprudence, 1056. Barbarus, bishop of Benevento, is appointed visitor of the Church of Horta, 721. And of Palermo, 1227. By some he is thought to be the third bishop of Chieti, 722. Barce, once a city of Africa, metropolis of Libya, 636.
Today it is called Barca, ibid. Corruptly it is called Baricis, ibid. Near the city of Baricis captives used to be exposed for sale, 636. The bishop of this city, Peter, ibid. Bardocucullus garments, once most well known among the Aquitanians and the Santones, 889. Baricis, see Barce. What Barjona signifies, 1036. That name is a tribute due to emperors alone, 278. A basilica is to be endowed before it is consecrated, 571. In basilicas of old, how the Masses and processions were conducted, see Oratory. How a basilica of monks is to be dedicated, 1043. See Dedication, Oratory. The basilica of Julius at Rome, 1302. The basilica of St. Mary, 1268. St. Gregory gives his effort to the restoration of the basilicas of SS. Peter and Paul, 1192, 1193 and following, 1194. Basilius, bishop of Capua, 1047.
By exercising the office of a forensic proctor, he was becoming debased, 1048. Basilius. His zeal for the unity of the Church against the schismatics is praised, 773. He was not a bishop, 776. Basilius, a Jew, 953, 954. Basilius, a sorcerer who became a monk, 164. His hypocrisy is detected, ibid. Expelled from the monastery, he is afterwards burnt with fire at Rome, 165. Batiola, or Baciola, or Batiolica, is a certain kind of small vessel, 536, 537. Eternal blessedness is expressed by the right hand of God, 77. Blessedness gladdens the elect, 416. There is one blessedness, but unequal reward, 429. The rest in blessedness will be the greater, the more there was here no rest from love of the Creator, 712. Whether the just are separated from glory, 408. The blessed are ignorant of nothing, since they know all things in Him who knows all, 425.
Blessedness (Beatitudo), a title of honour given to bishops, 1064, 1069, and elsewhere in many places. Beator, count of the privy purse, 1233. Contriving perverse things, he is to be restrained, ibid., 1234. Bede, writer of the ecclesiastical history of the English, 1149. In what year he flourished, 106. He calls Gregory the author of the Dialogues, ibid. What he says about a certain letter of St. Gregory, 1150. War. In war, together with the sin and the peril of the parties, the blood of the peasants is shed, whose labour profits both, 938. The day of death of the nun St. Benedicta is revealed by the apostle Peter, 392. Blessing (benedictio) in sacred Scripture is taken for a gift, 648, 712, 763. And so in Gregory, 888, 917, 918. Gregory calls a blessing the cross in which particles of the chains of St. ...
... Peter are enclosed, 648, 659, 702. He calls alms a blessing, 856. St. Benedict. His native country and studies, 208. He despises the world, already as it were withered though in flower, ibid. Leaving his studies, he flees from Rome, ibid., 209. In the place called Enfide he works his first miracle, ibid. He seeks the desert, 209. Clothed with the monastic habit by the monk Romanus, he lies hidden three years in a most narrow cave, ibid. On the day of Easter he is visited by a presbyter warned from heaven, 212. Then by shepherds and neighbouring inhabitants, ibid. How he overcame a grievous temptation of the flesh, 213. He becomes the master of many disciples, ibid. Against his will he is chosen abbot, 216. He detects the poison offered to him by the sign of the cross, 216. He dwells alone by himself, ibid.
What the solitude of Benedict dwelling by himself was, 217. Could St. Benedict have deserted those monks whom he had once received, ibid., 220. He builds twelve monasteries, 220. He frees a wandering monk, struck with a rod, from a demon, 221. He draws forth a spring from the rock, 221. He admits the rude and the ignorant to conversion, 224. He recalls the iron from the depth of the water, like a second Elisha, ibid. He divinely perceives Placidus imperilled in the waters, 224. A contest of humility between St. Benedict and St. Maurus, 225. The presbyter Florentius sends Benedict bread infected with poison, 225. Benedict divinely detects the pestiferous fraud, ibid. Benedict yields to the envy of Florentius, 228. He weeps for the death of his enemy, ibid.
He migrates to Cassino, where, the idols being overthrown, he builds oratories, 229. And he brings the inhabitants of Cassino to the faith, 245. By prayer he puts to flight the devil seated upon a stone, 232. He dissipates a phantom fire in the kitchen, ibid. He heals by prayer a boy monk crushed by the ruin of a wall, 233. By the spirit of prophecy he foretold future things, and saw things absent as though present, 233, 236, 237, 240, 245. He foretells to Totila, king of the Goths, future things and the time of his death, 240. He frees a cleric from a demon for a time, ibid. He predicts the destruction of Cassino, 244. He knows the secret thought of a monk, 248. In time of famine, two hundred measures of flour are found before Benedict's cell, 248. In a vision he arranges the regular places of the monastery of Terracina, 249. That same ...
What power the speech of Benedict had, 252 and following. He excommunicates nuns on account of their incontinence of tongue, 253. Whom after death he absolves from excommunication, ibid. He reconciles a boy monk whom the earth cast up, by means of the Eucharist, 256. He cures a boy of the elephantine disease, 257. Solidi being found by a miracle, he frees a debtor from his creditor, 257. He heals one infected with poison, 257. The liberality of St. Benedict poured out upon the needy is rewarded by a miracle, 260. He rebukes a stingy and disobedient cellarer, 260. He frees a monk from a demon, 261. He tames Zalla, a fierce Goth, 264, 265. His humility in working miracles, 265. His holy contest with St. Scholastica, 268 and following.
He beholds the whole world gathered as it were under a single ray of the sun, 269, 384. He sees the soul of bishop Germanus borne into heaven, ibid., 272. St. Benedict, conspicuous for doctrine, ibid. He wrote a Rule, outstanding for discretion, luminous in speech, ibid. St. Benedict's Rule is praised under the name of the Rule of the monks, 1137. He taught no otherwise than he lived, 273. He bids the monk Martin bind himself not with a chain of iron, but with the chain of Christ, 317. He foretells the day of his own death, 273. Standing in prayer, he renders his soul to God, ibid. At the very moment of his death he signifies his passing to the brethren who were absent, ibid. In what place he was buried, 273. After death he shines forth with miracles, ibid.
Benedict, a monk, 324, a youth in age but in character aged as one grown old at the furnace. Him the Goths try in vain to shut up in his cell and to burn, ibid. A benefice, or ecclesiastical office, whether it may sometimes be lawful to seek it, 1171. It is fitting that benefices be given not to men, but men to benefices, 857. For what causes the union of benefices is to be made, 495. Such unions come about in three ways, 495, 496. The union of benefices, the bishopric excepted, is permitted to bishops, ibid. Unions of benefices, see Unions. Clerics were ordained by their own bishop according to the ancient canons, the right of stipends being granted, 578. In Gregory's time lesser benefices were conferred in another diocese, ibid.
Bishoprics and abbacies were once granted to boys of five years, 659. What the conferrers of benefices should heed, ibid. Benenatus, bishop of Misenum. To him is delegated the visitation of the Church of Cumae, 587. He orders the lapsed monk Cicero, as a servant of his Church, to be restored to him, 761. The case of bishop Benenatus is summoned to Rome, 964. He retains with himself a part of the silver given for building a fortress, 964. Benenatus is substituted in the place of Peter for the purpose of managing the patrimony of the Roman Church at Palermo, 593. To him is committed the examination of the case of bishop Victor, 642, 643. The barbarian bishop of Benevento, 721. See his entry. How the benevolent are to be admonished, 45. Let the benevolent man not be an idle praiser of benefactors, ibid., 46.
Kindness is the companion of patience, 44. Kindness is not to be denied to one who returns to his senses, 1271. The rigour of justice is to be tempered with kindness, 1265, 1266. Berno, abbot of Reichenau, in what year, 107. In his little book he brings forward some things about Gregory's Dialogues, ibid. Bertha, queen of the English, called by some Adilberga, 1112. She contributes very much to the conversion of the English, 1113 and following. She is compared to Helena, ibid. She is stirred up to procure the conversion of the king, ibid. Bethel. Concerning the death of the man of God who had been sent to Bethel, 405. Why a lion killed him, yet did not dare to touch the slain man, 408. A bigamist, or one who has not taken a virgin as wife, is not to be ordained, 704, 1220. Bigamists are barred from holy orders, lest they corrupt the sacrament, 622.
Bigerricae, the cheapest garments, once in use among the Aquitanians, 889. Bisacium is taken sometimes for a cheap garment, sometimes for a costly one, 530, 929. By some it is taken for a shorter cloak, in the same place. Byzacium, a province of Africa in which the kingdom of Tunis now lies, 977, 1202, 1203. Let a council of the province of Byzacena make inquiry against its own primate, in the same place. Clementius, primate of Byzacena, 693. Blanda, once a city of Lucania, an episcopal see, 605. Blandus, bishop of Horta, detained by the exarch, is either to be judged in synod or to be sent back to his own Church, 521, 522. Blera, once a city of Tuscia, an episcopal see, 1210, 1211. Romanus, bishop of the city of Blera, 1291. Bildin, one of the three who always cleaved to Totila, 237. Cardinal Bona is praised, 1167.
Bona, an abbess, is permitted to move to another monastery with her congregation, 650, 651. Bonifacius, bishop of the city of Ferentum in office and character, 184. While still a boy he clothed the naked with his own garments, 189. By his prayers wine overflowed in almost empty vessels, 185. He foretold the death of a jester, 188. He was generous to the poor, in the same place. By his prayers he obtained twelve gold pieces, 189. He foretold to Constantius the punishment of avarice, in the same place. His humility in concealing miracles, 183. His various miracles, 189. Bonifacius, bishop of Rhegium in office, concerning the restraining of his own clergy, 684, 685. In his good works, 616.
Aspiring to praise, he is censured; Gregory writes to him about restoring the property of Stephania seized by the agents of his predecessor, 655ff. He is instituted bishop of the Church of Carina, 799. His case with his clergy, 962. Bonifacius, bishop of Placentia, 1288. St. Boniface, bishop of Mainz, 1149. Bonifacius, provost of the monastery of St. Lucia at Syracuse, 625. Bonifacius, monk of the Gregorian monastery, 341. Bonifacius, notary of the Roman Church, 654, 726. Bonifacius the defensor is commended to Anastasius of Antioch and to Anastasius bishop of Corinth, 517. Bonifacius, defensor of Corsica, 1177. Notary of Corsica, 1234. He is called the first of the defensors, 1244. He is made deacon and sent to Constantinople, in the same place.
He is called dispenser of the Church, 325. And chartulary, 1247. He is commended to the patriarch Cyriacus, 1246. Bonifacius the deacon, 545, 546, 682, 838. Bonifacius the accountant (numerarius), 1189, 1190. He leaves part of his inheritance to a hospice, in the same place, and 1191. Bonifacius, a magnificent man of Africa, 722. He is ordered to come to Rome to answer for his faith, 723. Bonifacius, a most illustrious man, complains that he was unjustly deprived of communion by the bishop of Palermo, 643. The boy Bonifacius, by prayer, fills with wheat a granary emptied for alms to the poor, 192. Another miracle of his, in the same place. Bonitus, the fourth abbot after St. Benedict, under whom the Lateran monastery was built, 208. Bonitus the defensor, 1206. To Bonitus, who was seeking advancement, why St. Gregory...
Gregory denied help, 1198. Good is to be loved for its own sake, not for fear of punishment, 52. Imperfect goods do not help, nor do unconsummated evils harm, 87. How those who do not even begin good works are to be admonished, 93. How those are to be corrected who do good publicly and evil secretly, 95. By what arguments those are to be deterred who, by doing good secretly, allow an evil opinion of themselves, in the same place. Many things seem good and are not, 196. He does good who brings help to those willing to do good, 1022. Not to imitate the good which pleases is a fault, 797. We ought to imitate good things even in our inferiors, 941. Good is to be done while we live, 472. Why Paul said that good is to be done so that power need not be feared, 98.
Good conceived in the heart by the gift of the Creator is to be completed with swift devotion, 589. It is a sin if the good that can be done is neglected so as not to be done, 1128. Those who abuse the goods of the world are the more justly condemned, 78. Temporal goods are the solaces of calamity, not rewards, 77. No one can be good unwillingly, 703. The good are wont to endure the hatreds of the wicked, 846. Why the good are taken away or are very few, 365. Yet not all the good are taken away, 368. A good man cannot please any but a good man, 1078. Like ointment, the reputation of the good gives fragrance, 1026. If the good were without the wicked, they could not be perfectly good, 1127. The good always displease the wicked, 1026. Bonus, a good servant of God, founder of a certain monastery, 1136.
That he be made abbot of the Lucusian monastery Gregory did not consent, in the same place. The twelve oxen bearing the bronze sea, what they signify, 19, 20, 512. Brandeum or praudeum was the name of cloths which, having been applied to the relics of the saints, were distributed to the faithful, 709, 838. A brandeum cut by St. Leo poured forth blood, 710. A brevis is called an inventory, or a summary document containing a summary of any things whatever, 655, 889, 890. The Christian faith had penetrated the island of Britain from the earliest ages, 1111. Broxia, an episcopal city in Italy, 460. It is also called Brixa, 459. Commonly Brescia, 719. Brundusium, an archiepiscopal city in the province of Hydruntum, 808. The visitation of this Church is committed to Peter of Otranto, 807.
Brunichildis, daughter of Athanagild king of the Goths, married Sigibert king of the Franks, 794, 1218. She is praised for the right education of her son Childebert, 794. She is praised for other virtues, 828, 835, 936, 1024, 1148, 1149, 1219, 1220. By what right Gregory could praise her, 794. Many historians attempt to clear her reputation of crimes, in the same place. Gregory commends to Brunichildis Augustine, who was going into Gaul, 835. And Candidus, rector of the patrimony, 836. And Hilary, 1024. She received Augustine kindly, 938. She is admonished about abolishing simony, and about neophytes being prohibited from receiving orders, 937, 938, 1149. About coercing idolaters, 938. And about correcting wicked priests, 1170, 1171ff.
She is asked to convene a synod against the Simoniacs, 1015. Gregory also transmits a codex, 931. She builds two monasteries and a hospice at Autun, 1219. She obtains privileges for them, in the same place. She requests a legate from St. Gregory to hold a synod, 1220, 1221. The Bruttii, peoples of Italy, 1192. Buccellinus, duke of Theudebert king of the Franks, 157. Burchardus, bishop of Worms, in what year he lived, 107. He adduces many testimonies in his decrees from Gregory's Dialogues, in the same place. What burdatio is, 533. Burda, that is, an estate, in the same place. Sutellius, bishop of Bordeaux, 1288. Burgoaldus, legate of Brunichildis, 1219, 1220. And of Theuderic, 1221. The rectors of the district of Transjura are called patricians of Burgundy, 493. Busa, a servant, 757.
Buxentum or Buxentum, once an episcopal city in Lucania, 319, 605. Buxis or pyxis, so called from box-wood from which it was made, 709. The fine linen (byssus) twisted with twice-dyed scarlet, joined in the ephod, what it signifies, 16, 510. Byzacium. See Bisacium. Cabillonum (Chalon), a city of Burgundy, 1145. Lupus, bishop of Chalon, 1144. Who is called a blind pastor, 11. What it is to place a stumbling-block before a blind man, 96. Sight restored to a blind man by miracle, 196. An Arian bishop struck with blindness, 341. The celibate. Admonitions to be given to those leading a celibate life, 81. Celibates entangled in earthly cares do not escape the burdens of marriage, in the same place. Let celibates above all beware of fornication, in the same place. If they cannot conquer the temptations of the flesh, let them seek the harbor of marriage, in the same place.
For those joined in marriage, marriage is lawful, unless they are bound by a vow, in the same place. Theodorus, bishop of Caesarea in Cappadocia, 616. Caesarius, abbot of the monastery of St. Peter at Baiae, 887. Caesarius, monk of Lerins and bishop of Arles, 1101. The fortress of Caesena, 1264. Bishops of Caesena: Concordius, in the same place; Natalis, in the same place. Cain, incited by envy, killed his brother, 46. The envy over the sacrifice was the seed-plot of the fratricide, 46. Calabria. In this province there is a great supply of material for building, 1192. Temporal goods are the solaces of calamity, not rewards, 77. Calamities separate us from the love of the world, 1175. Calcaris, see Calaris. Calcenterus, what it signifies, 1036.
Shoes were formerly varied according to each one's rank and condition, 237. Who were the enemies of the Synod of Chalcedon, 613. The Synod of Chalcedon gave occasion to the famous controversy of the Three Chapters, in the same place. To this synod does not pertain whatever was decreed beyond or apart from the definition of faith, concerning persons or other matters, 632, 720. Whether Gregory believed that no judgment was made in this Synod concerning the Three Chapters, 720, 967. The Chalcedonian faith was not violated in the Fifth Synod, 632, 633, 684. Gregory and the Roman Church neither detract from nor add anything to the definition of faith made in the Synod of Chalcedon, 633, 683, 684, 713, 938. The Eastern Churches protect and venerate the Synod of Chalcedon, 966.
Why St. Leo I attacked the Chalcedonian canons, 883. The Synod of Chalcedon offered the title of universal bishop to the Roman pontiff, 743, 749, 771. This synod was falsified in one place by the Church of Constantinople, 803. How to act toward those who reject this Synod, 1073. Calciarium is a payment in aid of food and clothing, 528. Caleca: Emmanuel Caleca, a Greek, used the books of the Dialogues of St. Gregory against his own party in the Council of Lyons, 104. He is called warm (calidus) who both seizes and consummates good pursuits, 94. Why each is asked to be warm or cold, in the same place. Caliga and caligula, a kind of footwear or garment of monks, 157, 169. Caligae are said both of shoes and of leg-coverings, 326. Chalice.
By the name of chalice the cup of the Passion is signified, 337. What was formerly the proportion of the chalice to the paten, 897. Callixenus, 948. Callinicus, exarch of Italy, 876. He compels the inhabitants of the island of Capritana to the unity of the Church, 933. He receives an imperial decree that schismatics are not to be compelled to the Church, in the same place. He is admonished not to admit Justinus further to his counsel, 934. By his prayers communion is restored to Maximus of Salona, 99. Gregory commends to him certain persons restored to the unity of the Church, 999. Callipolis, an episcopal city of Calabria, 657. It was of the jurisdiction of the Roman Church, 1003. See Gallipolis. Bishops of Callipolis: John, 637; Sabinianus, 1003. Calumny is said to be unjust harassment and the spoliation of goods, 497.
Those whom the ancient enemy cannot impel to sin, their reputations he tears apart by feigning falsehoods, 596. Calumny is sad and hard, though it has a great reward, 861. How calumny is to be endured, 589, 860, 861. When greater evils are alleged, they ought not to be believed unless proved, 860. See Detraction. The likeness of the punishment demands vengeance upon calumniators, 707. See Accusation. The calumniator, even if a subdeacon, with what penalties he is to be afflicted, 1171, 1172ff. A calumnious bishop, 1105. To swallow a camel, what it is, 92. Camisia is taken for a garment among the more recent Greeks, 878. It signifies the inner tunic, in the same place. Campagus, a kind of footwear, 913, 916. What their form is, 917. The deacons of Catania wished to use these, 915.
It was permitted to the deacons of the Church of Messina alone to use these, in the same place. Campanianus, master of soldiers, 536. Campte, a place six miles distant from ancient Nursia, 385. The chancellor was a scribe or notary, 555, 556. Why the chancellor is so called, in the same place. The office of chancellor is called the militia of the lattices (cancelli), in the same place. Candidus, bishop of Urbs Vetus (Orvieto), 573, 814. Candidus, bishop of Fulginium (Foligno), 1291. Candidus, abbot of the monastery of St. Andrew at the Clivus Scauri, 902. He asks for and obtains relics, 1113. Candidus, presbyter, rector of the patrimony of the Roman Church in Gaul, 1140, 1171. He is commended, 794, 795, 830, 836, 1102ff., 1103. He is ordered to buy English boys, and clothing for the use of the poor, 796.
And to redeem a Christian and four persons held by Jews, 868. He is admonished to give alms to Albinus, deprived of his sight, 707. He is compelled, after the price has been paid by him, to return the bond (chirograph) to a Jew, 974. The dog returned to its vomit, what it signifies, 86. Who are called mute dogs, 16, 510. What a canon is, 420. What the grain canon (canon frumentarius) is, 488. It was established in a time of scarcity, in the same place. The Church is governed by the canon, 1265. How great was St. Gregory's zeal for the observance of the canons, 663. The Roman Church did not receive the canons of the Council of Constantinople that concerned discipline, 882. The Roman Church judged that by the third canon of Constantinople the sixth canon of Nicaea was violated, 883. Who were formerly called canonicarii, 420. Canonicus (canon).
They are not to be counted in the number of the canons unless they know how to read, and to speak and understand Latin, 858. Canons are the principal members of the senate of the Church, in the same place. The canonical order signifies the laws of the Canons, 1237. The canonici, whence they are so called, 420. What canonical retribution is, 1203. The canonical prayer, which is recited after the Trisagion is finished, Gregory first called the 'canon,' 126. Canterma, a kind of sorcery (maleficium), 739. The virgins sing a canticle uniquely to the Lamb, 83. The canticle of the angels, see Gloria in excelsis. Canusium (Canosa), an episcopal city of Apulia, 240, 546. The revenues of the Church of Canusium are to be spent on the sustenance of the clergy and of the future bishop, 537. The visitation of this Church is committed to the bishop of Sipontum, 546.
除非他們識字、能說並能理解拉丁文，否則不得列入詠禱司鐸之數，858。詠禱司鐸是教會元老院的主要成員，同處。詠禱之秩表示諸教規之法，1237。canonici 一詞由何而得名，420。教規上的報應為何，1203。在三聖頌完畢後所誦的教規禱文，額我略首先稱之為「canon」，126。Canterma，一種邪術（maleficium），739。童貞女們單單向羔羊唱新歌，83。天使之歌，見「天主在天受光榮」（Gloria in excelsis）。卡努西烏姆（卡諾薩），阿普利亞的一主教城，240、546。卡努西烏姆教會的收入當用於供養教士及未來的主教，537。此教會的巡視委託給西彭圖姆主教，546。
Its see was united to the archbishopric of Bari, in the same place. In this Church two parish presbyters are to be ordained, 547. Some chapels are roofed, others among the pagans are without a roof, 435. The hairs on the head signify thoughts in the mind, 27, 514, 849. The hairs on the head of a priest are both kept so that they cover the skin, and cut so that they do not close the eyes, 830. Capisterium is a winnowing-fan or sieve, 209. St. Benedict repairs a broken capisterium by prayer, 209. The Three Chapters, what they are, 615. Whether they pertain to the faith, in the same place. They are condemned in the Fifth Synod, whence a schism arose, 615, 681, 682. By their condemnation the faith of the Synod of Chalcedon was not weakened, 682, 694.
Whether Gregory believed that judgment concerning the Three Chapters was made only after the faith of the Synod of Chalcedon, 720. On account of the cause of the Three Chapters, Spain was not divided by schism, 614. A sworn security, drawn up in writing, was employed for the condemnation of the Three Chapters, 682. To this security Gregory, while still Urban praetor, subscribed, and Laurence bishop of Milan, in the same place. The bishop and citizens of Brescia wish, along with Constantius bishop of Milan, that he should swear he did not condemn the Three Chapters, 719. Gregory forbids this, 721. Gregory inveighs against the defenders of the Three Chapters, 967. The foundress of the Capitulan monastery, 1042. A capitulare is a memorandum (commonitorium), 525. Or a writing distinguished into chapters, 530. The first capitulary, 1250.
The second, or the collection of imperial laws, 1252ff. Capraria, an island of the Tyrrhenian Sea, 720. It is called Capricima, 1256. Better, Capraria, 1237. St. Caprasius, monk of Lerins, 1101. Capis or Caprea, an island adjacent to Campania, 547. The love of the Capreans for ecclesiastical unity, 1001. The island Capritana, in the innermost recess of the Adriatic gulf, 933, 934. The bishop of Capritana, John the schismatic, 933. The island Capritana returns to the unity of the Church, 933. Of a certain captive: as often as sacrifice was offered for him, so often were his chains loosed, 463. Captives were deported into Africa to be sold as slaves, 636. The canons and the laws of the age command that captives be succored, 696.
How great care the Church took for the redemption of captives, 697. How solicitous Gregory was for redeeming captives, 820, 872, 886, 887. He permitted the vessels of the Church to be sold, 859, 886, 887. This was permitted by the canons and laws, 943. What had been expended by the Church for the redemption of captives, this is not to be reclaimed from the redeemed, in the same place, 944. Captive clerics are to be redeemed at the expense of their own Church, 634, 696. The price for redeeming a slave did not exceed the sum of twelve solidi, 697. The visitation of the Church of Capua is enjoined on Gaudentius of Nola, 737, 738. Gregory writes to the clergy of the Church of Capua residing at Rome, 738. To the Capuan clerics living at Naples, a fourth part of the revenues of the Church of Capua is to be distributed, 760.
Bishops of Capua: Fuscus, 737; Basilius, 1047, 1213. Why priests were forbidden in the Law to shave the head, 27, 514. What the head of the faith is, 1244. A carabus is a small skiff made of wicker and hide, 470. Caralis or Calaris (Cagliari), the chief city of Sardinia, 544. Six bishops were subject to the metropolitan of Cagliari, in the same place, 932. Bishop of Cagliari, Januarius. See his title and the alphabetical index of the Letters. Cardinal, an old name, a new dignity, a more recent purple, 501. Cardinal is the same as titular, principal, proper, 1263, 1266. It is also the same as chief, 501. A cardinal priest is a proper and titled bishop, 501, 563. Cardinal bishops were given only for a time, 363, 575.
John, bishop of Lissus: why and on what condition he was incardinated to the Church of Squillace, 600. A cardinal presbyter and a cardinal deacon were of the first order, affixed to some title, 501, 563, 633. What it is to incardinate a deacon in a Church, or to constitute him a cardinal, 799. There were formerly cardinal prefects and cardinal princes, 501. Cardo (hinge) is the same as title, 501. Carina, once an episcopal city of Italy, 698, 1227. The Church of Carina is united to that of Regium, 597, 799. Bishops of Carina: John, 798; Bonifacius, 799. Carnal men do not believe except what they see, 372. Flesh is to be given to the flesh; things to come they hold cheap, in the same place. The carnal are subject to temptations, 213.
Against those of the people of Italy who had lapsed in the flesh, 639. Carterius of Carseoli marries a nun (sanctimonialis) whom he had carried off; his offerings are rejected, 336. Licinianus, bishop of Carthagena in Spain. Carthage, the head of Africa in ecclesiastical and civil matters, 559. The chief city of the proconsular province, 609, 610. Its bishops stood as primates of all Africa, 610. Bishop of Carthage, Dominicus, 609, 1288. See the alphabetical index of the Letters. Casa was the slenderest possession, 534. Hence the distinction between the casati and the mansuarii, in the same place. What casales are, 1105, 1107. Cassian founded two monasteries outside the walls of Marseilles, 858. Another under the name of St. ...
...Cassian's name it was built, and it is endowed with privileges, in the same place. The fortress of Cassinum, from which St. Benedict exterminated the remnants of idolatry, 229. The site of the fortress of Cassinum, in the same place. There many oratories were built by him, in the same place. Cassiope, a fortress under the jurisdiction of the bishop of Corcyra, 1265, 1266, 1271. Cassius, bishop of Narni, frees Totila's spatharius from a demon by the sign of the cross, 289. Daily he celebrated the sacrifice of the Mass most devoutly, 468, 674. Foreknowing the day of his death, he dies happily, 468. On what day his memory is celebrated, 468. The Castellian monastery, founded by Cassiodorus near Squillace, 920. Gregory forbids that it come into the power of heirs, 920. Nor that its privileges be harmed, 921, 922ff. To chastise.
Those who chastise by office, let them beware with what mind they do it, 433. Chastity is signified by fine linen (byssus), 16, 510. Abstinence serves chastity, 16. In the pursuits of good action, cleanness of the body is to be guarded, 1030. Castorius, bishop of the city of Amiternum, being deceived, commends a certain magician Basil to abbot Equitius, 164. Castorius, bishop of Ariminum, detained at Rome by Gregory on account of infirmities, 641. Gregory casts the cause of that infirmity upon the citizens of Ariminum, in the same place. On account of infirmity Castorius begs to be excused from the episcopal burden, 865, 866. He lays it down, 598, 865. See the alphabetical index of the Letters. Castorius the deacon. To him is committed the examination of the bishop of Pesaro and of the presbyters of that city, 755, 756.
Castorius, notary of the Apostolic See, 68, 778. He is called chartulary, 775. He is commended to Andrew the Scholastic, in the same place. And to Basil, 775. Many things are ordered to be done by him concerning the affair of Marinianus, 819, 837, 838. To Castorius is committed the execution of the sentence against Maximus of Salona, 983. See the alphabetical index of the Letters. Castorius, master of soldiers, 168. After many labors endured in the siege of Rome, being accused, he is excused by Gregory, 767. To Castorius the orphan the substance of his father Urbicus, though pledged to the Church, is restored, 638, 639. To raise a camp against Jerusalem, what it is, 31. To pass through the midst of the camp, what it is, 75. The fortress commonly called Lamentana succeeded Nomentum, once an episcopal city, 638. Chaste.
Who are to be admonished that are ignorant of the sins of the flesh; the chaste, as promised, to those living chastely, in the same place. In Scripture eunuchs are called chaste, in the same place. Castus, a vigorous man, general of the army of the emperor Maurice, 758. He is commended to the patrician Priscus, 662. Chance (or Fall). Those standing on high, let them fear a fall, 83. The fall of one is wont to be the caution of another, 789. What catacombs are, 710. Who the Cataphygae were, 1168. The Cataphrygians (Montanists) are to be rebaptized, in the same place. Catania, a famous city of Sicily, 487, 597. The deacons of Catania, wishing to use the campagi, are forbidden, 915. Bishops of Catania: Elpidius, 1055, 1036; Leo, 557. See his title and the alphabetical index of the Letters. Catechumena are called places suitable for detaining the accused, 759.
Catella, a widow, is commended to the bishop of Cagliari by Gregory, 551, 552. To his judgment the cause of the aforesaid widow is committed to be settled, 552, 553. Catella, the handmaid of a certain Felix, is ordered to be redeemed at a price for the sake of conversion, 653. Catellus, a monk, 1137. Catellus, a palatine, 726. Catellus, whom Gregory commends to Fortunatus and Anthemius, 867, 868. A chair (cathedra) is wont to be that of either a judge or a president, 91. To sit in the chair of pestilence, what it is, in the same place. Those who presumed to sell doves in the temple of God, their chairs fell, 797, 1007. The chair of a bishop, set in place, is a sign of his jurisdiction in that place, 827, 859. The chair of Peter is said to be the see of Alexandria, 888, 889.
The Catholic Church is one, which coalesces from the individual particular Churches, 577. Catulus, 1242. Cases without litigation, or at least without delay, are to be settled, 1230. They are to be settled where they arose, unless the judges are suspect, or the cases themselves are greater, 809, 810, 1053, 1054. Private cases are sometimes called greater, 574. How cases of faith or the more difficult ones are to be settled, 783, 784. How the greater cases were settled among the Jews, 783. The cases of Christians were formerly tried not before lay judges, but before bishops, 491. The cases of laymen with bishops were sometimes committed to the defensors, 946. The case of Fortunatus with Theodore and Rusticus, 1037. Gregory summoned the more difficult cases to himself, 573, 914, 964.
For restoring the silver of the Church, bishops are charged with the task, 943. Cases of clerics and bishops. See Clerics, Bishops, Ecclesiastical Judgments. Caution. For the most part the fall of one is wont to be the caution of another, 789. Wholly weak is the caution which is not fortified by the help of piety, 1054. Cautio (security) is taken for a chirograph, 974. There are very many kinds of securities, 682. A sworn security, drawn up and subscribed in writing, was employed for the condemnation of the Three Chapters, in the same place. Sworn security, 730. Cella is taken sometimes for dwellings, sometimes for a storeroom, 536. The cell of the flesh, that is, the sepulcher, in the same place. The word cella is used for the dwelling of a monk or a monastery, 252, 253, 536, 732, 947.
Grain given into the cell, that is, given for provision. Cellaria are those things that are stored in storerooms, 536. Sometimes for the cells themselves, in the same place, 924. He is called cellarius who presides over the cell, 536. Cellerarius is called steward, or also provost, 153, 1195. A cellarer who is sparing toward the poor and disobedient is rebuked, 260. Cellula, that is, a small chamber, 536. Celsitudo (Highness), a title of honor by which the Pope is addressed by a king, 978. The Church of Ceneda, translated to a safer place by the authority of Innocent III, 578. It is not lawful to avenge one's own injuries by the censures of the Church, 613. Census. Whoever owes a census on his head is of servile condition, 757. What centenaria signify, 1032, 1034.
Centumcellae (Civitavecchia), a town of Etruria on the Tyrrhenian Sea, 463, 464. Of the diocese of Viterbo, 499. Bishop of Centumcellae, Dominicus, 499, 1291. The impudence of the Magdeburg Centuriators in corrupting the testimony of the deacon John, 482. Cerbonius, bishop of Populonia, a city of Etruria, most zealous of life, venerable, 296. His hospitality toward Totila, in the same place. Exposed to bears, how he was freed, 297. Foreknowing the day of his death, a miracle worked at his obsequies, in the same place. The Paschal candle, and the prayers to be made for its blessing, 117. Contest. Without the labor of contest there is no palm of victory, 325. To receive the head of one lying down with pillows, what it is, 27. Cessio (cession) is used for letters dimissory, 566, 741.
The formula of this cession, 742. Cethegus, 1047. Why the land of Canaan was promised to the people of Israel, 78. Why God reserved the Canaanites, 308. Charaxare is the same as to engrave, 956; to paint, 957; to delete and to cancel with cross lines, 956, 957. How charity is like twice-dyed scarlet, 16, 510. Charity is the law of Christ's unity, 43, 79. Charity is the mother and guardian of virtues, 43, 610, 711, 836, 878. When it is not at all patient, it is not charity, 43. The praises of charity, 780, 839, 1278. The good things of charity are enumerated, 610, 611, 1013. The praise of charity is perfect in heaven; on earth its form is to be exhibited rather than spoken, 840. As humility is a part of charity, so charity is a part of humility, 852.
Charity cannot be divided by places, 1069. Two are the precepts of charity, the love of God and of neighbor, 8. From the same fountain of charity diverse things flow, 8. Charity, the more kindly it descends to the depths, the more powerfully it recurs to the heights, 19, 512. Charity alone renders our sacrifice acceptable to God, 14. Charity does the works of another's labor as our own without labor, 46. Those who are terrified by fear, let them advance to charity, 52. The effects of charity are recounted, 780, 781, 839, 921. The efficacy of charity, 268. Charity makes us partakers of the labor of those whom our own operation does not, 888. Through charity, the prayers we pour out to God for one another more easily arrive, 807.
In charity the unity of minds can unite more than bodily presence, 638, 639, 655, 660, 711, 720, 763, 771, 772, 806, 832, 836. Nothing is more precious to God than the virtue of love, and nothing more desirable to the devil than the extinction of charity, 71. In the root of charity we cannot otherwise live, unless in mind and act we hold to humility, 1246. What a charta paricula (small paper) is, 507, 508. Papers rolled into one volume were once called codex and tome, 793. He is called chartulary who serves the papers, 489. There were chartularies in the Church, in the palace, in the army, in the same place. Who was the grand chartulary, in the same place. In the Roman Church the office of chartulary and of notary was one and the same, 561.
What were the duties of the chartularies of the maritime provinces, 769. The execution of a sentence against a bishop is committed to a chartulary, 983. Childebert the younger, king of Austrasia, son of king Sigibert and of Brunichildis, 785. His zeal for the Catholic faith is praised, 795. His illustrious deeds in Italy, 794. Returning from Spain he brought most precious vessels, 697. At his petition Gregory commits his vicarial office and the use of the pallium to Virgil of Arles, 781, 785. To him Gregory sends the keys of St. Peter to be worn on the neck, 796. Under his reign nearly all the bishops were Gallican, 783. At Childebert's command a monastery was founded within the walls of Arles, 1019. Childebert asks that it be confirmed by apostolic authority, in the same place.
See the alphabetical index of the Letters. Chlamys. Silently cutting the border of Saul's chlamys (cloak), what it signifies, 39. The strings on the cithara plucked in various ways, what they signify, 33. Chorepiscopi (country bishops) are sometimes signified by presbyters, 563. Chorus. What it is to praise God with timbrel and chorus, 68, 80. What a chorus is, 508. Chrestus, bishop of Syracuse, 486. The consecration of chrism pertains to the bishop alone, 705, 706. It was sometimes conceded to African presbyters, in the same place. To whom the application of chrism is permitted, see Confirmation. Which heretics are reconciled by the anointing of chrism, 1167. Maurice was called by Gregory the most Christian of princes, 804, 899.
Christianitas (Christianity), a title by which the kings of Gaul are addressed by Gregory, 1024. Christian. Which infidels are to be led to the Christian religion, 525. Christians subject to their prelates are called sons of the rams, 763. Christodorus, husband of Theoctista, daughter of the sister of Maurice, 877. Christ, through the sharing of our nature, is our neighbor, 32. The Lion of the tribe of Judah, 418. The grain of mustard seed, 771. The leaven put into three measures of meal, 772. The little stone cut from the mountain without hands, in the same place. The stone rejected by the builders, 854. The day which the Lord has made, 854. A fountain open for the washing away of sins, 861. Christ is true God, and the true Son of God, 1168, 1169. Why Christ came in the flesh, 4.
For this end He took upon Himself the form of our infirmity, that the humble God might teach man not to be proud, 744. By the coming of Christ the darkness of man was dispelled through the Holy Spirit, 373. In what manner Christ, the divine Word, was made flesh, 1168, 1199. How and when Christ was anointed by the Holy Spirit, ibid. Christ taught us to flee prosperity and not to fear adversity, 5. Before the thirtieth year of His age He was unwilling to become a teacher of men, 76. Christ as a boy sitting in the midst of the doctors does not teach, but asks questions, ibid. Why Christ, when working a miracle, wished it to be kept silent, yet it could not be, 185. With five loaves He feeds five thousand men, 361. Why Christ clings to prayer upon the mountain, yet works miracles in the cities, 19, 512.
Why He was unwilling to be made king, and came of His own accord to the gibbet of the cross, 4. God, standing behind our back, admonished us, 82. In what manner Christ was ignorant of the day of judgment, 1069, 1070. He could be ignorant of nothing, 1070. Whether He was ignorant of the place where Lazarus had been laid, ibid., 1074. God compels us to patience by suffering so many and so great things from men, 51. The minds of the proud and of the humble are set in opposition concerning the Lord's Passion, 229. The lowliness of God wrought our redemption, 59. Christ humbled Himself, that He might lead us back to the way of life through humility, 744. Since the pride of the devil showed itself the origin of our perdition, the humility of God was found to be the instrument of our redemption, ibid.
The will of Christ and of the Father is one, 61. Christ judges no one of Himself, ibid. By dying, rising, and ascending, Christ opened the book sealed with seven seals, 448. By descending to the lower regions, whom Christ delivered thence, 861, 862. Christ is our foundation, 133. To whom Christ is a foundation, 962. The Head and High Priest of the Church, 773. That often comes to pass in the members which we know to have been done in the Head, 348. What Christ did He set before us as an example, 185. The deeds of the Truth are rules set forth for our action, 328. Chrysanthus, bishop of Spoleto, 674, 942, 1243. The dreadful end of Chrysaorius, a rich man, proud and given over to pleasures, 440. Food.
Those who eat of the forbidden food are handed over to the devil to be punished, 165. Which are the sweet foods of the righteous, 269. A scar is the figure of a healed wound, 966. What it is for a scar to fester, ibid. The monk Cicero, having fallen, is to be restored to the lordship of the Church of Misenum, 761. Cillanes pledges that he will keep the truce, 1241. The cimelia are the vessels, ornaments, and goods of the Church, the care of which lay with the archdeacon, 505, 535, 987. The cimelia are called movables, 987. The cimiliarchium is the place in which such precious movables are stored, 661, 1032. The Cincian estate, 538. What the girdle (cingulum) is, 1067, 1068. What it is to lay aside the girdle, ibid. The honor of the girdle, ibid. Ciridanus, 915, 1204. He who digs a cistern, why he is bidden to open it, 99.
What it is for a preacher to drink water from his own cistern, 73. He is said to be quickly born (cito natus) whom his mother has brought forth quickly and easily, 488. Hence why some are called citonati, ibid. The citizens of Babylon and of Jerusalem, who they are, 923. City. What the three cities of refuge signify, to which those guilty of unwitting homicide fled, 32. What the fortified cities signify, 48. What it is for fortified cities to fall, ibid. What it is to sit in a city, 76. Sin with an outcry, how it differs before God from sin with a descent, 89. It is called an outcry that He might know whether Sodom were full, 860. The title "most illustrious" (clarissimus) is now commonly bestowed on everyone, but it was not so of old, 908, 1046.
The monastery of Classe, a town or a covered garden, its privilege. Claudius, abbot of the monastery of Saints John and Stephen in the city of Classe, 609, 996, 1194. Most dear to Gregory, 906. His case, with the bishop of Ravenna, why it was to be examined at Rome and not at Ravenna, 809, 810. He is earnestly commended to the bishop of Ravenna, 907. He is ordered to come to Rome, 892. His literary labors, 1193. Claudius, a man of the highest rank in the Spains, 1026. Dear to Gregory for the fame of his virtue, ibid. Who is called a shepherd Claudius. The lame man healed, 284. To whom the keys of the Church were given, 293. The miracle of the key of St. Peter, 872. The keys of St. Peter, which held enclosed particles of his chains, Gregory sends to Anastasius of Antioch, 517.
To Andreas the illustrious, 519. To John the ex-consul, 520. To Columbus the bishop, 659. To King Childebert, 796. To Leontius the ex-consul, 924. To Secundinus, servant of God, 972. To Theoctista the patrician lady, 872. To Theodore the physician, 874. To Reccared, 1031. The power of these keys for the healing of the sick is commended, 517, 520. These keys, hung about the neck, were carried for the sake of protection and safekeeping, ibid., 1185, and throughout. The bars of the Lord (claustra dominica), what they are, 527. What it signifies to lose a key in the sea, 90. What the stripes of the dalmatics and tunics are, 1012. Clementina the patrician lady, most dear to Gregory for her chastity, 1031. Gregory consoles her, 498. And exhorts her to remit offenses nobly, 1051.
The bondservants of Clementina had stirred up a sedition against Paul, bishop of Nepi, 623. Clementina detains with herself the priest Amandus, elected bishop by the people of Sorrento, 1052, 1053. Clerics are called the soldiers of the Church, 550, 646, 886, 980. Formerly no clerics were ordained unless assigned to some title, 501. They were ordained not from another Church but from their own, unless perchance no worthy man was found, 588, 589, 601. Maurice bars from orders those entangled in public administrations, 675. Gregory approved this law, ibid. From the clerical state were excluded advocates, soldiers, officials, actors, and those liable to public accounts, ibid. The faults that summoned a man to a monastery barred him from the clerical state, 873. See Orders.
Among clerics who had formerly been slaves of the Church and the freeborn, what distinction there is, 538. Among the clerics of one Church, rank and grade is to be taken from nothing else than the day of ordination, 565. Clerics are forbidden to change place upon a change of prelate, and a bishop is forbidden to adopt clerics of another, 566. He who has obtained sacred orders at Rome has no license to depart from that Church, 763. The origin of this practice is uncertain, ibid. Gregory ordains an acolyte, whom out of necessity he sends back to a bishop, 894. Thus clerics of old were so bound to their own Church that, unless a release were obtained from their proper bishop, they could not be chosen bishops of another Church, 741. What in Gregory's age was the practice concerning the clerics proper to each Church, 807.
When the clerics of one Church were permitted to be incardinated in another, 799. Clerics who had departed from Rome without a blessing are worthy of penance, 816. A fugitive acolyte of the Roman Church, once apprehended, is to be sent to Rome deprived of communion, 899. Clerics deserting their own Church, even for the sake of caring for another, are to be restrained, 980, 981. Clerics forbidden to make a transfer by exchange on the change of a prelate, and a bishop forbidden to adopt clerics of another. He who has obtained sacred orders at Rome from that Church has no license to depart. Gregory ordains an acolyte whom out of necessity he sends back to a bishop, 894. Thus clerics of old were so bound to their own Church that they could not be chosen bishops of another Church unless a release were obtained from their proper bishop, 741. What was the practice in Gregory's age concerning the clerics proper to each Church, 807.
For the most part, what in laymen is a fault is a crime in those set in sacred orders, 1043, 1045. What manner of life a cleric's ought to be, 685. For a cleric who does not know how to read, let the bishop's tongue be his book, 858. A monk to be enrolled in the clergy, if he has attained letters; otherwise he can scarcely fulfill the office of doorkeeper, 857. Gregory commends to the bishop of Ephesus a cleric who does not know letters, 838. A cleric who loosens his tonsure is excommunicated, 1293. Clerics, for the sake of penance or the conversion of manners, are permitted to take refuge in monasteries, 530. Clerics who have turned to monasticism are forbidden to return to their own Church, unless their bishop calls them, 530, 531.
The ecclesiastical order of life and the monastic rule are by no means suited to ecclesiastical duties, 691, 727. Why clerics are not to be set over monasteries, 727. At Milan the table of the clerics was in common, 720. The goods of clerics are to be administered through stewards, 640. They are to be divided into four parts, 691, 737. See The goods of the Church. To clerics faithfully serving the Church stipends are owed, 828, 1151. Let the accustomed stipends not be denied to a sick cleric, 573, 574. Captive clerics are to be redeemed at the expense of their own Church, 654, 696. To a cleric returned from schism stipends are assigned, 823. Concerning what goods clerics may make a will, 791. Clerics outside sacred orders may take wives, 1151.
To clerics in sacred orders the company of women is forbidden, 289, 1010, 1011. Yet they may retain certain women with them, 546, 976, 977, 1010. Clerics in sacred orders were of old bidden to leave their wives, 388, 545, 546. This discipline, if there was no base occasion or suspicion, was of old not in force in Italy, ibid., 977. What was the discipline of the Gallican Church concerning the celibacy of clerics in the sixth century, 546. The mutual duties of clerics and bishop, 1263. The discipline to be maintained over clerics by the bishop, 704, 707, 1151. The correction of clerics belongs to the bishop, 668. Gregory commits the correction of the clerics of Lodi to the metropolitan bishop, 700, 701. Contumacious clerics are to be suspended, 667. The same are to be restrained, 980, 981.
Let clerics not have recourse to the patronage of laymen, 707. The causes of clerics pertain to the bishop, 667, 1071, 1120 and following, 1178. The case of a fallen priest is committed to a subdeacon defender for examination, 1044. In the case of a certain cleric, when his bishop was judge, a subdeacon rector of the patrimony sat, 1072. Gregory summoned to himself the more difficult cases of priests, 667. The cases of priests are to be settled by the norm of the canons, 713. Women are produced as witnesses against clerics, 630, 651. Clerics are to be cast into prison for wrongdoing and afflicted with grave penalties, 707, 759. Clerics who, for deserting the accusation of a bishop, had been ordained by that same bishop, are irrevocably deposed, 780.
The ancient canons irrevocably depose clerics in sacred orders who have fallen through the flesh, 704. The same St. Gregory established, 503, 704, 723 and following, 730, 890, 944. They ought to receive communion among the laity, 721. Not only for public crimes but also for hidden ones were clerics irrevocably deposed, 969. A priest who after deposition dared to approach the ministry is deprived of communion until death, 733. Clerics who are defilers are deposed and shut up in a monastery to do penance, 654, 688. Why the libellatic, heretical, and schismatic clerics were not irrevocably deposed, 503. A priest fallen into idolatry and sodomy is to be thrust back into prison, 1044.
Fallen clerics before Boniface VIII were not macerated in workhouses, but were held in the decanica, 527. Sometimes a monastery was assigned to them in place of a prison, ibid., 979, 980. They were shut up in the poorest but regular monasteries, 537, 538. Yet from this the monasteries are not to be reckoned dishonored, 538. What the fiftieth epistle of the ninth book contains concerning fallen clerics to be restored to their order after satisfaction is not St. Gregory's, 967, 968. And it fights against the synods and the Fathers, 968, 969. Yet Gregory determined that a priest, after penance has been performed, could bear the care of a monastery, 729. He who has had no canonical sentence pronounced against him ought not to sustain a canonical penalty, 632.
The immunities of clerics were occasioned by continual servitude, 823. The immunities of clerics violated by imprisonment, 551. A collection of imperial laws in favor of the immunity of clerics, 1252 and following. Clerics are not to be summoned to court before laymen, 759. On this matter the discipline of the Church and of the empire differed, 759. Of old the possessions of clerics were immune from every tribute, 1017. Clerics were sometimes not immune from watches and night-guards, 909, 910, 998. Clematius the lector, 781. Clementius the lector, 780. Clementius, bishop and primate of Byzacena, 693. What clientela signifies, 1039. Clothar, king of the Franks, 1147. Who he is, ibid. To him St. Gregory writes.
Gregory writes to him about convening a synod, and commends to him the monks going into England, ibid. and following. Clusium, an episcopal city in Etruria, 1064. Ecclesius, bishop of Clusium, 1063. What the twice-dyed scarlet (coccus bis tinctus) in the priestly vestment signifies, 16, 509, 510. Gregory receives the spoons and rings offered to him, 833. Cook. What the chief of the cooks signifies, 61. Codex. Gregory requires the old codices of the Ephesine synod, not trusting the new ones, 803. Why the Roman codices are much truer than the Greek, 803. Heaven. In heaven the good recognize the good, and this knowledge is to them for gladness, 424. They also recognize good men whom they never saw, 425. In heaven the blessedness is one, but the recompense unequal, 429.
額我略致書於他論召開會議之事，並將前往英格蘭的修士薦予他，同上及以下。克盧西烏姆，厄特魯里亞的主教座城，1064。克盧西烏姆的主教厄克萊西烏斯，1063。司祭祭服中兩次染的朱紅（coccus bis tinctus）意指何事，16、509、510。額我略收下獻予他的匙與環，833。廚子。廚役之長意指何事，61。抄本。額我略索取厄弗所會議的古抄本，不信任新抄本，803。羅馬抄本為何遠比希臘抄本更真確，803。天堂。在天上善人認得善人，這認識予他們喜樂，424。他們也認得從未見過的善人，425。在天上福樂為一，但賞報有別，429。
To what living creatures earthly thoughts are likened, 30. Meditated affliction wipes the mind clean, which meditated iniquity alone defiled, 86. He who by the motion of thought is led too far outside himself is not with himself, 217. Our thoughts in this world we by no means mutually see, but otherwise in the world to come, 445. Cognata (kinswoman) in Gregory is used for a brother's wife, 1154. Cognatus among the Greeks signifies a blood-relation, 1155. What cognidium is, 889, 890. The opinion of Colutius concerning the inscription of a certain Gregorian epistle is examined, 1143. What colatum is, 889, 890, 891. Conversation. Often the soul desires to be renewed through compunction, but through evil conversations it grows old again, 909.
What it is to anoint the eyes with salve (collyrium), 12. Colonists (coloni): some are original, others enrolled by registration, 700. What the colonary right is, ibid. The colonists of the Church's fields were bound to render a fixed number of measures of grain yearly, 533. It was also their duty to make the conveyance to Rome of this grain-payment at their own cost and peril, ibid. Otherwise, if the grain perished through the fault or negligence of the defender, ibid. Sometimes they gave money in place of grain, 533. St. Gregory detests that the colonists of the Church be harassed by unjust exactions, 533 and following, 534. What came for the use of the rector was to be received from the total payment for the relief of the colonists, 534. Unjust weights of the payments to be exacted are to be broken, ibid.
From the colonists nothing is to be exacted beyond the just weights except certain cheap victuals, ibid. and 535. What was paid by the colonists of the ecclesiastical patrimony for the tribute of the burdatio is to be furnished out of the patrimony itself, 535. To the colonists from whom the tribute of the burdatio had been exacted twice, five hundred and seven solidi are to be restored, 576. The colonists offered a gift to their lords that they might be allowed to marry, which Gregory would not allow to exceed the sum of one solidus, 535. The colonists of the Church are to be humanely treated by the overseers, 639. To a certain colonist of the Roman Church wages are to be paid according to the measure of his labor, 920. What the best color (color optimus) signifies, 25. How the best color is changed, ibid. The simplicity of the dove is to be taught the cunning of the serpent, 47.
What the silvered wings of the dove signify, 896. To sell doves is to receive temporal gain from the Holy Spirit, 782, 788, 790, 797, 1007, 1134. Those who presumed to sell doves in the temple of God—their seats, God being judge, fell down, 782, 788, 790. Gregory exhorts Columba to good works, 1185. St. Columban. What the name Columban signifies, 1036. Columban takes the name Bar-jona, 1036. He calls himself now a little dove, now a fool (micrologus), ibid. Whether Gregory wrote to St. Columban, 1033, 1038. Columban contends that the custom of the Scots is to be followed in the celebration of Easter, 1036, 1037, 1038, 1039. Whom he greatly desires to see, 1039.
Columban praises Gregory's Pastoral Rule, 1040. He asks for his expositions on Ezekiel and the Canticles, ibid. He beseeches him to expound the prophecy of Zechariah, ibid. Columbus, bishop of Numidia, conspicuous in the manner of his life, 638, 660. Devoted to the Apostolic See, 638. He is praised, 821, 904. He presides over a synod convened by himself, 639. His zeal against the Donatists is aroused, 716. He is spurred to pastoral vigilance, 846. Because he received the more frequent letters of Gregory, he suffers the enmities of many, 846. He deposes Maximian, bishop of Pudentiana, 611, 612. To Columbus private affairs are committed to be settled privately, 612.
Let him take heed lest boys be admitted to sacred orders, nor let anyone be ordained through human favor, or power, or entreaty, 659. Let him inquire into transgressors of the canons, 686. Let him not permit the sons or bondservants of Catholics to be baptized by the Donatists, 822. To him the case of bishop Peter is committed to be judged, 821, 822. And that of the deacon Donadeus, 1186. Bishop Paul is commended to him, 904. To Columbus, Gregory sends the keys of blessed Peter with particles of the chains, 659. He compels Valentio to restore the churches he had taken away, 915. See the alphabetical Index of the Epistles. Columbus, priest of Luna, 1099. To him Gregory sends a codex of the Pastoral Rule, 729. A shining column appeared above Gregory as he lay hidden, 505.
Why priests are bidden to nourish their hair, 27, 514. He is called a count (comes) who was sent from the retinue or Court to govern the principal cities, 413. There were various kinds of counts, 499. The origin of counts is traced to the emperor Hadrian, ibid. and 500. Which senators had been made counts, 499. Whence so great a number of counts, 500. In the age of Gregory the Great, counts were the prefects of individual cities, 847. The comitatus of Caesar was called the domestic senate of the emperor, 500, 975, 976. Comitiolus, well deserving of the Roman Church, is commended to Maurentius, master of the soldiers, 909. Comitiolus the excubitor, 1044. Comitiolus the glorious, 1251, 1252. Comitiva is commonly the dignity of a count, 499.
There is also a certain lucrative comitiva administration, which by a palatine official could be committed to others, ibid. There were various kinds of comitivae, ibid. He who takes a spiritual co-mother (commater) is excommunicated, 1293. Commissus the scholastic, 595. Commodum is used for stipend, wage, or reward of labor, 172. The commodum of marriage (commodum nuptiarum) is the gift which colonists paid to their lords that they might be allowed to marry, 533. This ought to accrue not to the profit of the Church but of the lessees, 511. Letters of communion were sent by newly ordained bishops to their fellow bishops, 541, 542. This custom was not omitted even by the Roman prelates themselves, ibid. The beginnings and antiquity of this practice, 490.
The Roman pontiffs sent epistles also to kings as tokens of their faith, ibid. The communion of the members of one body is an image of the fellowship of the faithful, 46. The good deeds we cannot do, by loving we make our own, ibid. Communion (communio) was of old called absolution, peace, reconciliation granted to penitents, 733. Now communion is taken for the Eucharist almost alone, ibid. How the right of communion was of old obtained, 234. The right of communion from which a man had fallen while living, which he might recover after death, 234. For the crime of simony a bishop is deprived of the right of communion, 612. And he who does not obey the sacred canons, 631. Communion taken for the Eucharist, see Eucharist. What lay communion (communio laica) is, 734.
According to Gregory, lay communion is the Eucharist itself, which clerics deposed from ministry could receive among the laity, 729, 730, 733, 734. To lay communion were reduced clerics in sacred orders who had fallen and been deposed from office, 729, 730. The rector ought by compassion to be near to each individual, 18. Compassion renders God merciful toward us, 554. Neither the pious on earth nor the saints in heaven have compassion on the reprobate suffering in hell, 452. What a compromissum is, 960. Of compunction there are two chief kinds: one that fears eternal punishments, another that sighs after the heavenly rewards, 353, 870, 871. Perfect compunction draws the mind of fear to the compunction of love, 353, 871.
By whom either compunction is foreshadowed in Sacred Scripture, 353, 871. With what earnestness the grace of tears is to be sought, 353. After the compunction of prayer, with how great earnestness the mind is to be guarded, 472. In the presence of God no place of the compunctuous soul is unrevealed, 870. They possess the fountain of wisdom who are affected with the grace of compunction, 877. Who of old were called compurgators, 864. Comum, an ancient city of Insubria, now of the duchy of Milan, 971. The necessity and utility of councils, 486, 487, 1010. The Holy Spirit is present at councils, 1010. The strength and authority of councils flows from the communion of the saints and Catholic consent, 515, 516. What faults are to be avoided in councils, 486.
The affairs of the oppressed and of the poor are to be concluded in councils, ibid. In councils sat bishops and priests, but not deacons nor the clergy, 1288. Gregory bids councils to be convened twice a year in Sardinia, 688. Councils which ought to be convened twice a year he determines to be convened once, 1010. Provincial councils, of old wont to be convened twice a year, the Council of Trent decreed should be convened at least every three years, 688. Virgil of Arles could convene councils in the Gauls as often as he thought necessary, 784. At which council of the Gauls the bishops ought to be present in person, or through a priest or deacon, ibid. What is called an episcopal council, 487.
The emperor Justinian provided by edict that the faith of the four councils should be subscribed by all bishops, 515. Gregory venerates the four general councils as the four Gospels, ibid., 632, 718. Those whom these councils condemned, he too absolves not, 515, 718, 779. The integrity of the four holy synods is to be preserved, 784. The fifth general council was compelled to condemn the Three Chapters, 615. In this council nothing was overturned or altered concerning the faith, nothing established against the four synods, but the matter was treated concerning certain persons, ibid., 632, 633, 694, 720. Concerning these persons nothing is contained in the Council of Chalcedon, but after the canons were framed, the action concerning them was debated, 720.
In the fifth synod nothing else was done concerning the persons than what was done in the synod of Chalcedon, 633. The fifth council is in all things a follower of the synod of Chalcedon, 967. Why on occasion of the fifth council many, chiefly in Africa and Istria, seceded from the communion of the Church, 694. Gregory venerates the fifth council, 515. Concord. He who does not restrain his tongue dissipates concord, 55. One does not attain to the one hope of the calling, if one does not run toward it with a mind united to one's neighbors, 68. Concord is a greater gift, by which the other gifts become useful, ibid. By its own self-agreement irrational nature shows how great an evil rational nature commits through discord, 69. With wicked men concord is not to be maintained, ibid. How harmful is concord among the wicked, 71.
He who unites the wicked in peace supplies strength to iniquity, ibid. By what reasoning concord is to be preserved, 1259. Concord among bishops necessary, see Bishops. Concordius, bishop of Cesena, 1264. Intercourse with a wife before the weaning of an infant is forbidden, 1158. And with a menstruous woman, ibid. After intercourse let a man not enter the Church at once, nor before he has washed with water, 1159, 1160. Intercourse is scarcely without fault, 1160, 1161. If intercourse be only for the sake of begetting children, then let the spouses be left to their own judgment concerning entrance into the Church and participation in the Eucharist, 1161. Concupiscence. As long as we live, the burning of concupiscence is to be feared, 388.
What is to be done by those who sin through sudden concupiscence, 89, 90. The punishment prepared for concupiscence, designated by stench and mist, 432, 433, 436, 437. A man is joined to a woman when, by delight in thought, the mind is joined to unlawful concupiscence, 1160. No one ought to be condemned without judgment, 1078. What condition (conditio) signifies, 756, 757. Whoever is liable to any condition is to be rejected from sacred ordination, 600. Lessees (conductores). Gregory would not allow the succession of dying lessees to pass to the use of the Church, 535. It is forbidden for the estates of the Church to be leased to lessees for their profit, 536. It is forbidden for clerics to lease the estates and possessions, 606. What conduma is, 1105, 1107, 1229. What vicarious confession (confessio vicaria) is, 850.
Those who have confessed concerning themselves ought not to be interrogated concerning the consciences of others, 651. Whether confession for venial faults was of old frequented by monks, 997. Confirmation is designated by the term "consignation," 1075. The bishop ought to sign the baptized infants; the priests are forbidden to sign the infants twice on the forehead, 689. The Sardinian priests are forbidden to sign on the forehead with chrism, 689. This is afterward permitted to them, in the bishop's absence, ibid., 703. What was of old the practice in Spain, Gaul, and now in the Eastern Churches concerning the minister of confirmation, 706. Those are to be confirmed concerning whose confirmation there is no certainty, 1279. A bishop going out to sign infants, let him not burden the subject priests beyond measure, 1231.
Confusion is useful to the insolent, 41. Marriage. Who the married are to be admonished, 79, 80. Let each so study to please a spouse as not to displease the Creator, 79. The mind of Christian spouses is both weak and faithful, ibid. What it is to have a wife and to be as one not having, ibid. Let spouses bear the care of the flesh out of necessity, but strive after eternal things out of desire, ibid. Let spouses be patient, ibid. Let spouses remember that they are joined for the sake of receiving offspring, 80. Those who transgress the rights of marriage, ibid. The Apostle's indulgence is granted not so much to the sound as to the weak, ibid. That is shown to be a fault which is set forth as indulged, ibid. Those who use marriage as a remedy for concupiscence are worthy of pardon, 80.
Let spouses by frequent prayers blot out that which, amid the fair appearance of union, they defile by intermingled pleasures, 80. From marriages earthly cares arise, 81. Since the body of the spouses is made one, it is unfitting that part be converted and part remain in the world, 827. Let a wife cast off by her husband on the plea of servitude, once her freedom is proved, be bound to be received back by him, 845. In prohibiting the marriage of blood-relations the practice of the ages differs, 1153, 1154 and following. Whether marriage is to be dissolved. See Matrimony. Who of old were called conspirators (conjuratores), 864. Cono, abbot of Lerins, 1098, 1099, 1100. The marriage of blood-relations, see Marriage. Conscience. Whom conscience defends, he is free amid accusation.
He is not free and without accusation whom conscience alone accuses, 860. Conscience alone suffices against calumnies, 1093, 1126, 1127. A consecration celebrated by the excommunicated is null, 699. Consentia, a city formerly of the Bruttii in Italy, 961, 962. Palumbus, bishop of Consentia, 896, 962. Who is a true counselor, 524. Evil counselors are to be guarded against, 743, 744. To what a counselor of a prince is bound, 782. Counsel. Who sits in the chair of the perverse of counsel, 91. Counsel of life is sometimes sought from the abettors of death, 524. From whom the counsel of salvation is to be heard, ibid. In matters of the highest moment counsel ought not to be hasty, 574. Consolantia, 1232. The consolation of one enduring adversity, 1233.
The sole consolation is the expectation of death, ibid. What conspersio (the moistened lump) is, 37, 97, 288, 392. Constancy. The heart of the wise is consistent with itself, but not so the heart of fools, 60. Let love of peace not bend zeal and constancy, 69. Constantina Augusta, daughter of the emperor Tiberius, 708. Her death, ibid. Gregory dissuades her when she asks for the head of St. Paul, ibid. and following. He sends her particles of chains struck from the chains of St. Paul, 711. What she ought to do in favor of the Corsicans and Sicilians unjustly harassed is suggested, 768, 769. See the alphabetical Index of the Epistles. Constantina, abbess of the monastery of St. Lawrence, 800. Constantina, a maiden, snatched from the allurements of this world before she married, 873.
Constantinople. The synods of Chalcedon and Ephesus were in some place falsified by the Church of Constantinople, 803. The Roman clergy could not bear that the bishop of Constantinople should be inflated with pride, 803. From the Church of Constantinople came forth heretics and heresiarchs, 873. What was admitted by the Roman Church from the first synod of Constantinople, and what was reprobated, 882, 883. The Church of Constantinople is subject to the Apostolic See, 944. The Second Council of Constantinople, see the Fifth Council. The bishop of Constantinople seems of old to have been nominated by the emperor, 833. The bishops of Constantinople: Anatolius, 504; John, 489 (see his title); Cyriacus, 354 (see the alphabetical Index of the Epistles). Whether in Gregory's time there was any bishop of Constantinople named Eusebius, 941.
Constantine the Great. The history of the baptism of this same emperor, celebrated at Rome, had not yet been circulated in Gregory's age, 177. Constantine's reverence toward the bishops, 767. Constantine abolishes the worship of idols, 1165. Constantine, bishop of Scodra, 1201. Constantine the pope, why he was deposed from his rank, and the ordinations performed by him were annulled, 608. Constantine the First, abbot of Cassino after Blessed Benedict, 208. Constantius, bishop of Aquino, 240. Enriched with the spirit of prophecy, 293. He is venerated by the Church, 240, 293. Constantius of Milan, first a deacon, 565. By the votes of all he is elected bishop, 644, 643, 646, 681, 1288. A man beyond reproach, 644. Bound to Gregory by close friendship, 646, 683. The pallium is sent to him, 682.
Why the schismatic bishops separated themselves from his communion, 682, 683. In the affair of the Three Chapters, what he ought to swear and what he ought not, 719. Gregory admonishes him to assist bishop Venantius in the correction of his own clergy, 701. Why Constantius was unwilling to transmit Gregory's letter to Theodelinda, 635, 720. Because he names the name of John, bishop of Ravenna, at the altar, very many are scandalized, 719. To him is committed for judgment the case of Maximus of Salona, 983. The death and virtues of Constantius, 1094. See the alphabetical Index of Letters. Constantius or Constantine, bishop of Narni, 1288, 1291. And the visitation of the Church of Terni is enjoined upon him, 987. Constantius the presbyter, nephew of Boniface, bishop of Fiesole, 194.
His avarice punished, 189. He was procuring money to obtain a bishopric, ibid. Constantius the monk, elected third abbot, why he was rejected by Gregory, 1194. Constantius, deacon of the Church of Pudentiana, 611. Constantius, sacristan of the Church of St. Stephen near Ancona, venerable for his sanctity, 173. He puts water in the lamp instead of oil, ibid. His humility, 176 and following. Constantius the prefect, 856. Constantius the tribune, 592. Constantius the defensor, 95. What custom is, 533. Which customs are to be kept, which to be abrogated, ibid. Many things have been introduced into the Church which justice, prudence, or the canons now forbid to be exacted, ibid. In doubtful matters one must adhere to the ancient custom, 719. The strength of custom, 822.
In one faith, a diverse custom does no harm to the holy Church, 532. The differing customs of the Churches are not to be reproved, but the better ones are to be chosen, 1152. The consulship abolished by Justinian, which Justin tried in vain to restore, 489, 620, 1283. Men were sometimes made consulars and consuls by codicils, 489. The contemplative life is signified by Rachel, 491. And by Mary, ibid. Let the ruler be suspended in contemplation, 18, 514. It is unworthy of religious to engage long in disputes over earthly things, 949. An end is not put to disputes if the fulfillment of what has been adjudged is deferred, 1139. A dispute between two abbots over the boundaries of fields, how it is to be settled, 887.
A controversy over earthly matters, how it is to be settled, 1246, 1217, 1261. What 'contestari' (to attest) means, 1046, 1047. A 'contestatio' is said to be a libelous document, 817. The author of such an attestation, unless he proves the truth or confesses his fault, is to be deprived of communion, ibid. Continence necessary for those approaching the temple, 193. See Concubitus (Sexual union). Those who profess continence should abstain from cohabitation with women, 289. Subdeacons in Sicily already ordained are not to be compelled to continence, but those to be ordained henceforth should promise and observe it, 538. The life of the continent is often confounded with the conduct of worldly men, 83. Continentia (Continence). This word has various meanings: for it is taken for the content or condition of someone, 490, 491.
For love, benevolence, and favor, 490, 749, 763. For clerical stipend and dole, 780, 781. Annual 'continentia,' that is, an annual pension for the support of life, 538. To 'continere' (sustain) is the same as to cherish, help, sustain; to be sustained is the same as to be maintained by subsidy, 540, 640, 757, 1231, 1232. To sustain someone, that is, to make him content, 596. Controversia (Controversy). See Contentio (Dispute), Lites (Lawsuits). Contumacy, according to the canons, suffices for someone to be deprived of communion, 811, 812. Contumelia (Insult). The cunning enemy stirs up war against him who both offers and endures insults, 43. What each man conceals within himself, an insult inflicted reveals, 176. A bishop given to insult, 501. Conventiones (Agreements).
In agreements Gregory's assent was often required, 974. What difference there is between an assembly (conventus) and a conventicle, 577. What is an ordinary and lawful assembly, ibid. The public assembly of all the faithful for celebrating the chief festivals with their bishop in the mother Church, 579. 'Conversatio' (manner of life) is the same as 'conversio' (conversion), 209. Conversio (Conversion). What is required for true conversion, 93. He who desires to be converted must first be overturned by the hand of correction, that he may afterward be raised up to the state of right action, 94. To be converted signifies to be clothed with the habit of conversion, 633, 677, 678. The conversion of a sinner is a greater miracle than the resurrection of the dead, 321. Which banquets are praiseworthy, 617. It is better to go to the house of mourning than to the house of feasting.
better, 377. Copiosus, physician and brother of Justus the monk, 465. Who cured his brother of the vice of ownership at the end of life, ibid. To Copiosus the deceased brother appears, 468. Sexual union is granted solely for the sake of receiving offspring, 80. After union, even lawful union, it was formerly forbidden to enter the churches, 193. And forbidden to receive the Eucharist, 194. See Concubitus. The heart wanders amid human words, 33. Nothing in us is swifter than the heart, 53. The heart of the wise is steady with itself; not so the heart of fools, 61. The heart must not only be contrite but also humbled, 88. The pure in heart are easily heard by God, 312. What hinders returning to the heart, 491. Whoever denies that the devil enters into the heart of man is a Pelagian, 884.
Carnal hearts are designated by the world, 1093. Corcyra, an island of the province of Nicopolis, adjacent to Epirus, 1264, 1263. The Church of Corcyra, 1266. The bishop of Corcyra, Alcyson, 1264, 1266, 1271. Corinth, a city situated on the isthmus, 517. It is called two-sea'd and having two seas (Bimaris and Bithalassus), ibid. The Bishops of Corinth: Anastasius, 317. John, 779. See the alphabetical Index of Letters. Cornelium, or the Forum of Cornelius, a city of Italy under the jurisdiction of the supreme pontiff, 872. Cornu (Horn). What it is to 'exalt the horn' of the transgressors, 88. A 'corona' is a candelabrum in the form of a crown, 555. 'Corona' (Crown), a title of honor by which the supreme pontiffs and bishops were formerly addressed, 622. The body receives movement from the soul, 381. The cure of a bodily thing is a lesser miracle than that of the mind, 321.
Subject to the body, or that someone is a man of the body, 756, 757. Cleanliness of body must be diligently guarded, 1030. Fraternal correction. Its usefulness is twofold, 54. He who does not love his neighbor as himself, ibid. Whoever neglects to correct his neighbor is the author of his death, ibid. It must be seen to that the love of human peace does not separate us from the peace of our Author, 69. How great a fault it is to hold peace with the worst, 70. Let him who leaps forth to words of rebuke hold peace within, ibid. A bitter cup is willingly received when it is offered for the preservation of health, 1022. It is the mark of a wise man both to weigh at length what is briefly heard, and to correct with speed what displeases God, 1081.
How grave it is to refuse to be corrected, 1236, 1237. Correction and reproof. The word of reproof is a key of opening, 17, 510. With what mind correction is to be done, 22. Let vehement reproof be circumspect, 32. Let the pastor in reproving imitate the Samaritan, 514. So let him pursue the fault by reproving that he may love the person, 524. In those things which must be corrected outwardly, let inward charity first be preserved, 732. Wounds to be cut away must first be gently palpated with a light hand, 742. Certain things must be corrected gently, certain things patiently endured, 1135. In correcting evils, discretion must be observed, 1177. One must rejoice at the correction of the crime, but grieve over the fall of the brother, 789.
Very often a discreet leniency in correction has more force than severity in exacting punishment, 1051. If the gravity of the excess demands severity, let punishment correct the fault, and let grace not be denied to those who are corrected, ibid. When and on what grounds we are bound to correction, 617, 618. He seems to consent to the erring man who does not correct what ought to be corrected, 1020. In correcting faults, anger ought not to go before the mind, but to serve behind the back of reason, 1030, 1080. He who does not correct what ought to be cut away, sins, 1074, 1263. A superior owes reproof to an inferior not only by the debt of charity but also by that of justice, 618. Against faults, the slower discreet indignation is, the more it is to be feared, 681.
Whom divine discipline crushes, to add human scourges to him is superfluous, 597. How through reproof greater vices are recognized from the least ones, 29. Those who transgress through ignorance or weakness are to be reproved gently, 30. Who are to be vehemently rebuked, 31. He who is eager to do evil, and wishes the rest to keep silent about these things, seeks to be loved more than the truth, 28. Correction, even unjust, must be borne most patiently, 665. See Castigare (To chastise), Increpatio (Rebuke). A 'correus' is called a surety (guarantor), 1108. Corsica, an island of the Tyrrhenian Sea, 561, 562. Corsica, joined to Sardinia, was subject to the Prefect of Africa, 848. The priests of Corsica are forbidden to associate with women, 546. A monastery to be built in Corsica, ibid.
The Corsicans, oppressed by exactions, were compelled to sell their sons, 768, 769. The Corsican bishop, Leo, 562. A raven used to receive its daily food from the hand of St. Benedict, 228. It is ordered to cast away outdoors the bread infected with poison, ibid. Cosmas, from a monk a subdeacon, then a presbyter, 1237. Cosmas, deacon of Thebes, deposed on account of frauds committed concerning ecclesiastical property, 629. Cosmas, oppressed by another's debt, for whom Gregory orders payment to be made from the patrimony of the Church, 670. Gregory sends sixty solidi to be paid on his behalf, 724. Every creature is narrow to one who sees the Creator, 272. What can be seen cannot be believed, 381. Creditor. Let not the goods of others be unjustly withheld from creditors, 537.
The right of a creditor over a debtor was variously established by various laws, 670, 724. The laws forbid a debtor's son to be held liable by creditors, 724. Let not creditors press the sons of a debtor whose inheritance they have chosen to enter upon, 821. With what penalties are creditors punished who have detained a free person for a debt, 724. Crementius, primate of Byzacena, accused, is to be judged by the Council of Byzacena, 1203. Crescens, deacon of Palermo, 1228. Crescentius the cleric, on account of the sacred furnishings of the Church sold to a Jew, condemned to penance, 554, 553. Crescentius, vicar of the prefect of the City, 1075, 1077. No one is compelled to grow unwillingly, 504. The bishop of Crete, John, 898. See his title. Crimen (Crime).
Accomplices of crimes cannot bear witness, 651. Those to whom it pertains are bound to avenge crimes, under peril of their own salvation, 668. The investigation of a crime by torments. See Tortura (Torture). Let unjust accusers dread the severity of the law, 631. 'Criminor' (to accuse) is sometimes taken passively among authors, 631, 632. Crisconius, an African bishop, complains of churches and goods taken from his parish, 916. Crispus, son-in-law of Phocas, 663. Crotona or Croto, a city, otherwise of the Bruttii, in Magna Graecia, 601, 602. There are two cities of this name, 358. The visitation of the Church of Crotona is committed to John, bishop of Squillace, 600, 602. Crotona upon the Adriatic Sea, captured by the Lombards, 872. Why the apostate angel is called cruel, 49.
In what sense someone is said to hand over his years to the cruel one, 49. The Cross. The sign of the Cross was most frequently employed by the ancient Christians, 196. By the sign of the Cross light was restored to a blind man, ibid. A broken glass vessel is made whole, 216. Poison drunk does no harm, 288. Serpents are killed, 356. The sign of the Cross divinely impressed upon bread, 204. The efficacy of the sign of the Cross, 197, 262. A little cross with fragments of the chains of St. Peter is sent, 648. Wood of the Lord's Cross is sent to Reccared, 1031. From the wood of the Lord's Cross oil once flowed, which was sent as a relic, 924. A 'cubicularius' is one who attends the bedchamber, or the threshold, 868. Sometimes he is called Secretary of secrets, ibid. A 'cuculla' is called a sheepskin garment (melotes) and a cape, 223.
What a 'cuculla' is, 1093. Whence a 'culcitra' (mattress) is so called, 1092. What it is to 'strain out a gnat,' 92. The tempest of the mind is the power of high station, 10. Fault. Three modes of faults: by suggestion, by delight, and by consent, 85. What it is to weep for a fault, 87. Which faults are said to be soluble or insoluble, 472. Lesser faults which are denied are not to be avenged, 667. Let not the father's fault burden the son, 717. Faults are to be punished not in substances but in persons, without hope of gain, 535. Fault is signified by blood, 1027. To leave certain faults unpunished is itself a fault, 1263. Nature begot all men equal, but fault sets some below others, 20. Cumae, once a city of Campania, 587, 588, 606.
The visitation of the Church of Cumae is committed to Benenatus, bishop of Misenum, 587, 588. The Churches of Cumae and Misenum are united, 606. The bishop of Cumae, Liberius, 587. Cumquodeus, an abbot in Africa, 884. Cupidity is the root of all evils, 1007. Care. The mind occupied with exterior cares forgets on its journey whither it was going, 5. The mind knows how to think of many things while unaware of itself, ibid. When one has advanced in the cares of worldly things, so much the more does he decrease in the love of God, 520. The rivers overwhelm those whom the actions of this world confound with perturbation of mind, 849, 875. How harmful worldly care is to a pastor, 24. With what caution the Pastor ought to attend to temporal things, 514. What a 'curator' of a city is, 1001, 1237.
Cures, the chief city of the Sabines, 638. The penalty of a certain shameless curialis, 421. Who the curiales are, 421, 673. The curiales are called the lesser senate, 421. Those bound to the curia are not to be ordained, 704. Cyminum (Cumin). Why Christ reproached the Pharisees for tithing cumin, 92. The feast of St. Cyprian is called Cypriana or Cyprianica, 594. 'Cypriana' signified either a dreadful storm or winter, ibid. Cyprian, deacon and rector of Sicily, 670. He is ordered to collect and preserve the vessels of the Church scattered throughout Sicily, 693, 696. The affairs of the Church of Lilybaeum are committed to him for examination, 753. The various matters entrusted to him by Gregory. See the alphabetical Index of Letters. Cyriacus the abbot, 925, 928.
Sent into Sardinia to convert the Barbaricini, 702, 703. He is ordered to introduce monks into a monastery built by Theodosius, 727, 728. Cyriacus is sent to Syagrius, and is commended to Serenus, bishop of Marseilles, 1006. Cyriacus, bishop of Constantinople, comes to the government, more inclined to the quiet of contemplation, 848. Made bishop, he sends a Synodal letter to St. Gregory according to custom, 830. He is elected long after the death of John, 853. Gregory rejoices at his election, 847, 851, 853. Cyriacus is most solicitous in administering ecclesiastical affairs, 833. He is praised, 854, 878. He retains the title of Universal Bishop against Gregory's will, and communion being preserved, 984, 1246.
Gregory dissuades him from this title, 850, 878, 879, 1246. Gregory admits Cyriacus's respondents to communion, and yet is unwilling to have his own deacon commune with Cyriacus, 881, 882. Cyriacus, through the profane word 'universal bishop,' either commits or follows the fault of pride, ibid. Cyriacus, after service faithfully rendered to Peter the subdeacon, is appointed defensor, 593. Cyriacus, bishop of Alexandria, is reckoned catholic in the Council of Chalcedon, 968. Dalmatia was once properly a part of Illyricum, 528. After the first Dalmatian war it was reduced to a province, ibid. The bishops of Dalmatia are refuted, 689, 690. They are forbidden to ordain a bishop of Salona without Gregory's consent, 690. The form of dalmatics, 1012.
The use of dalmatics, by whom granted to deacons, 1011. It is permitted to the bishop of Gap and his archdeacon, 1012. Pope Damasus. The fourth letter circulated under his name to Stephen and the bishops of Africa is spurious, 481. Hence it is false that this title, 'servant of the servants of God,' was assumed by Damasus, ibid. How the damned, though always living, nevertheless die without end, 376. From the day of their departure they are tormented by fire, 416. Daniel is refreshed by a meal in the lions' den, 232. He sees a terrible vision, from which he is sick for many days, 333. The Daratitii are peoples of the region of Dara, 560. 'Dare' (to give) is used for transferring ownership, 637. Darida, a duke of the Goths, 157. Datio (Giving).
Through 'datio' (giving) ownership is acquired by delivery; through delivery, only possession, 637. Who the 'datitii' are, 560. Datianus. See Domitianus. Datius, bishop of Milan, drives demons from a house, 285. David pleased God in persecution, he transgressed in the leisure of peace, 5. He was more pleasing to God in servitude than when he came to the kingdom, 78. He is recalled to pardon by scourges, 5. David is reproved by Nathan, 37. The subject humbly hears the correction, 28. By David is signified the humble life of the saints, 36. David strikes Saul's madness with the cithara, ibid. Why David spared Saul in the cave, 39. That he cut off the hem of Saul's cloak, what his penitence signifies, 39. David represents good subjects, ibid.
David, although a prophet, being deceived, condemns the innocent son of Jonathan, 172. Why David's sin was avenged by the slaughter of the people through pride, 855. He did not hold concord with the wicked, 69. How David asserted that he knew the judgments of God, 241, 244. He acknowledges the sins remitted to him through penance, 939. Why, unwilling to drink the water brought to him, he poured it out to the Lord, 1029, 1131. 'Debere' (to owe), what it signifies in Gregory, 213, 359. Various penalties inflicted upon debtors by laws and emperors, 670. The holy Fathers teach that they are to be treated more mildly, ibid. Formerly clergy and any honor were forbidden to debtors, 676. Gregory willed that these could become monks, 675. But afterward he changed his opinion, 676.
Debtors of the treasury. See Fiscus (Treasury). 'Decanica' are called the appendages of the temple, in which clerics were sometimes detained, 527, 759. 'Decanica' are not to be confounded with ecclesiastical enclosures, 527. The tithes of the Church are not to be given at farm-rent to clerics only, 606. 'Decimata' is a jar or measure, 541. Decius Forensis, presbyter, bishop of Lilybaeum, 1059, 1089. He strives to reform his church, 801. His case is committed to John, bishop of Syracuse, and to Leontius the ex-consul, 1077. The decrees of the elders are to be observed, 618, 619, 637. The decrees of St. Gregory, 1288. Dedication. Churches were customarily dedicated with relics of the martyrs, 341, 571, 638, 808, 826, 828, 897, 947. Alms given to the poor at the dedication of a church, 548.
Banquets once customarily held at a dedication, 549. A basilica is not to be dedicated unless a lawful and secure endowment for it has first been established, 571, 577, 897, 995. Basilicas occupied by heretics, and handed over to the Catholics, are consecrated anew, 637, 638. A church, if there is legitimate doubt about its dedication, is to be consecrated, 1279. To defend. Nothing is safer for defending than purity, 47. Minds always surrounded by a false defense are signified by fortified cities, 48. Defensor. Who the defensors of the Church were, what their office and institution, 193. Defensors were formerly either civil or ecclesiastical, 247. What the duties of each kind of defensor were, ibid., 517. A defensor is called a procurator, a syndic, 517.
Some were judges, ibid. Defensors were requested from the emperors, ibid. Under Gregory, defensors were engaged not so much in the interests of the Church as in relieving the necessities of the poor, 547. Defensors are enrolled among the lesser ecclesiastical orders, 639. A dignity in the presbytery was granted to defensors, 593. The formula for instituting a defensor, 756, 944, 1120. The office of defensor was committed by codicils, 979. Those usurping the name of defensors are restrained, ibid. Who are to be chosen as defensors, 756, 979, 1120. There was a school of defensors, 1121. When clergy or bishop were lacking, the defensors bore the care of the Church's affairs, 951, 1059.
The sons of defensors are not to be joined in marriage outside the class into which they were born, 1197. Gregory adorns seven defensors with the honor of regionaries, 905. What their privilege was, ibid. The various offices which defensors discharged at Gregory's command: concerning relieving the poor, or defending them from oppression, 528, 547, 556, 891, 993, 1178. Concerning dispensing alms, 502, 506, 541, 548, 549, 554, 707, 714, 793, 796, 823, 942, 936, 1105, 1182, 1186, 1210. Concerning defending the oppressed, 1082, 1104, 1209. Concerning redeeming captives, 654, 820, 858, 1210. Gregory permitted the vessels of the Church of Fano to be sold for redeeming captives only in the presence of a defensor, 859.
A defensor brings aid to a bishop in reforming the state of the Church, 801, 1234. He relieves a needy bishop, 1103. Concerning the correction of bishops, 808, 976, 977, 1047, 1048, 1235, 1236, 1262, 1263. Concerning the cases of bishops, whether to be discussed or judged, 649, 630, 646, 961, 1059. A case between a bishop and a defensor over the goods of the Church is delayed; defensors are appointed to the other party, 961, 980, 1041. How clergy are to be protected by defensors, 980, 981, 1120. Concerning punishing criminous clergy, 759. Concerning presbyters, whether to be judged or kept to their duty, 546, 1044, 1243.
The case of one defensor is committed to another defensor for judgment, 974. Defensors: Boniface in Corsica, called first of the defensors, 905, 1177. Bonitus, 1206. Candidus, 707. Eugenius the notary, 976. Fantinus of Palermo, 723. Felix the subdeacon, 976. Hadrianus the notary, ibid. Hilarius the notary, 1089. John, 1232, 1255, 1236. Optatus, 1243. Pantaleo the notary, 1094. Peter, 1197. Sabinus, 649. Scholasticus, 1101. Sergius, 901. Sisinnius, defensor of the Church of Messina, 897. Symmachus, 545. Vitalis, 926. Vitus, 1120. See all these under their proper title. See also Rectors of the patrimonies, under the word Patrimonium. What it is to 'fix one's hand with a stranger,' 38.
The Deceased. Prayers for the dead occur everywhere among the ancient Fathers, 464. See Sacrificium (Sacrifice). It is safer that each person do for himself while he lives what he hopes to have done for him by others after his death, 472. The pious wishes of the deceased are not to be annulled, 689. Whether the dead are to be mourned. See Mortui (The Dead). To cast down. Who is cast down when he is lifted up, 1027. A subdeacon as a delegated ecclesiastical judge, 647. Who can be delegated as judges, ibid. Lesser cases can be delegated, 630. Candelabra placed in the churches were adorned and supported with dolphins, 535. To Demetianus the orphan, his father's property, though pledged to the Church, is restored, 638, 639. Demetrianus, cleric of the Church of Fermo, 943. Demetrias, a city of Thessaly, 629, 630.
Demetrius, bishop of Epirus, 796. Demetrius, bishop of Naples, 500. Deposed for grave crimes, ibid., 572. Demetrius, deacon of the Church of Thebes, handed over to the proconsul to be tormented with torture, 628, 630. Denarius. Why all the laborers receive only one denarius, 429. Six thousand denarii formerly made one solidus, 648. Forty denarii made two ounces of silver, ibid. To 'send down manna, rain, etc., from heaven,' a manner of speaking familiar to Gregory, 1111, 1112. He who invades another's place must be deposed, 581. A deposit must be returned, 1064. Dertona. See Tortona. Desideria the abbess, 1217. Good desires are not to be deferred, 589. To desire to advance to better things is a gift of God, 885.
He who granted the willing, will bestow the powers of obtaining, ibid. Desiderius, bishop of Vienne, deposed by episcopal judgment at the instigation of Brunhild, is stoned with stones, 831. Gregory commends Candidus to Desiderius, 832. Desiderius asks that the pallium and privileges granted to his predecessors be confirmed, 1019. Desiderius, because he was teaching grammar, is rebuked, 1140 and following. He excuses himself, ibid. See the alphabetical Index of Letters. The effect of sloth of mind, 53, 56. The vain excuses of this vice, 53. When a betrothed woman has entered a monastery, the things taken away must be restored, 857. Formerly, if a betrothed woman wished to enter a monastery, she was bound to return double what she had received, 868. Catalogue, 631, 662, 696, 886, 951, 1047, 1073.
With what mind detractions are to be heard, 860, 1093, 1126 and following. With how great a benefit to the elect God permits detractions, 1128. What detractors gain, 1093. In what manner they ought to make satisfaction, ibid., 1128, 1129. God. What the left and right hand of God signify, 77. The enemies of God on His left prosper, on His right they are broken, 77. What it is to 'stand before the face of God,' 82. God sometimes speaks after a human manner, 1069. What it is to 'see the back parts of God,' 967. To the invisible God they minister invisible services, 580. The divine power fills all things which it has created, 380. Nothing is hidden from God, 789. Why God is said to descend, that He might know what things had been done in Sodom, 860. How God knew that Abraham feared Him, 1069.
In the sight of God innocence is lost when one sins in desire before His eyes, 52. There is one will of the Father and the Son in God, 61. We ought to be subject to God freely, to whom even all adverse things are subjected against their will, 329. God almighty, by breathing upon or filling those things which subsist by reason, both quickens and moves invisible things, 381. Human will must be humbly accommodated to God's providence, 517. God by turns punishes and consoles men, 1239. Who is of God, who is not, 76. No one can please both God and wicked men, 1066. The wondrous mercy of God toward sinners, 82, 969. He instructed man before his sin what he should do and what he should not, 82. After his sin He called him to the recovery of grace, ibid.
How great our hope in God's mercy ought to be, 85. Often God washes away the sins of the heart the more quickly, the more He does not permit them to go out into deeds, 86. How easy pardon is, 86. We ought always to trust in God's mercy and to be afraid of our own weakness, 202. God's mercy shines forth in scourges and blows, 385. God is not to be asserted as so merciful that He is proclaimed deceitful, 419. Who think the justice of God is venal, 65. It belongs to divine justice that he never lack punishment who in this life never wished to lack sin, 449. The merciful God is not fed by the torment of the wretched, but the just God will not cease in eternity from the punishment of sins, 449. Deusdedit, bishop of Milan, 1206, 1258.
He is elected bishop, 1094. St. Gregory's solicitude concerning his ordination, ibid., 1095. Deusdedit, a venerable old man very familiar with Gregory, 420. Deusdedit the cobbler, rewarded by God for his alms, 436. Deusdedit, oppressing a widow, is restrained, 627. What it signifies, 153. The right hand signifies eternal blessedness, 77. The devil is called the prince of the earth, 679. Devils are incorporeal, 417. The devil sinned through envy, 46. What it is for the devil to creep in the serpent, in the breast, and in the belly, 61. Devils are tormented by corporeal fire, 417. The pride of the devil wrought our perdition, 59. The devil has no power over man except that granted by God, 316, 329. The devil sometimes enters into the heart of man, 884.
The Devil assails in secret, 789. Against the watchful and those who resist he fights the more fiercely, 883, 965, 1030, 1099. Under the appearance of piety he strives to trip men up, 1008. He deludes men through dreams, 456. To the Devil nothing is more desirable than the extinction of charity, 71. The greater the things he seeks to inflict, the subtler the snares he devises, 1030. What must then be done, ibid. He deceived Adam through the woman, 744. He stirred up the wife against Job, ibid. His cunning in tempting, 773. He hinders good intentions as far as he can, 589. He seduces the penitent man with the pestilent flatteries of false security, 85. He is ever at hand, ready both for our bodily deeds and for our thoughts, 325. Sometimes he foretells many true things, that in the end he may deceive the soul by falsehood, 457.
Those whom he cannot drive to sin, he tears apart by feigning false opinions of them, 596. He attacks the Shepherds of the Lord's sheep, that he may the more easily seize the flock, 611. The malignant spirit ever presses upon our thought, our speech, and our deed, 323. — The Devil, under the appearance of a blackbird, suggests an impure thought to St Benedict, 213. Under the appearance of a little black boy he calls a monk away from prayer, 21. Under the appearance of a serpent he tried to terrify the monk Martin, 316. Under the figure of a pig he abandons a church newly dedicated to God, 344. The Devil is put to flight from places, 285, 344. He is permitted to enter into a pig, 328. — Sons of the Devil are those who sow strife, 71.
[He is to be resisted] by all who have zeal in pursuing him, whereas those who become helpers of the malignant spirit [do otherwise], 679. Diaconate. By this word is signified the Archdeaconate, which belongs to a deacon alone, 504. Which men were called Cardinal Deacons, 501. Many deacons promoted to the episcopate, 644, 643, 646, 653, 657, 1064. Why in former times deacons were for the most part taken up to the episcopal office, 691. The authority and arrogance of deacons, ibid. Let deacons give themselves to preaching and to almsgiving, 1288. Deacons forbidden to chant in church, 1288. When deacons began to sing the Gospel amid the solemnities of the Mass, 1289. A deacon of the church of the Marsi, falling by the sword of the Lombards, is handed over to a demon by the very man who had struck him, 405.
A captive deacon is to be ransomed at the expense of his own church, 654. A deacon ordained at Rome has no leave to depart elsewhere, 763. There were seven Regionary Deacons at Rome, 937. They were subject to the Archdeacon, ibid. Diaconiae were places in which, through the regionary deacons, the poor, widows, orphans, etc. were fed, 756, 937. Diaconiae are also taken for the alms itself, 1109, 1111. They are taken also for the collection made for the cause of the poor, 1111. The name Diaconia is given to the chapels and oratories of the houses of hospice-keepers, 756. Those set over the Diaconiae were called Cardinal Deacons, ibid. Diaconiae existed not only at Rome, but also in other cities, 756, 1054. Gregory orders that the grain-supply withheld from the Neapolitan Diaconia be restored, ibid.
What the Diaconicum is, 504. Diatyposes are called by the Greeks definitions of the faith, 720. Diatyposis also signifies a mandate, a constitution, 1054, 1055. Why Didymus of Alexandria was called Chalcenterus (Brazen-bowelled), 1036. Day: when the day will be perfect, 1026. Why a day is called joyful, 1070. On the Lord's Day the body may be washed for reason of necessity, 1214. Concerning the keeping of the day free from works, Constantine first passed a law, ibid., 1215. See Antichrist. Dignities are to be fled from with all the heart, though they may be undertaken against one's will, 7, 875. What is to be done, that a man may not give himself over to the seeking of a dignity, 9. Humility is in peril upon the summit of dignities, 21. Let those who stand on high fear a fall, 83.
Humility is to be held in the heart, and the dignity of one's order to be preserved in honour, 771. Why the dignities of the world are to be despised, 875. It is not rank or orders that make us near to our Creator, but good merits, 879. See Honour. Love, the mother and guardian of the virtues, 610. Love has its own authority, 868. The proof of love is the care of feeding [the flock], 6. See Charity. 'Beloved' (Dilectio), a title given by Gregory to priests and deacons, 644, 657, 710, 746, and elsewhere. To abbots, 1136, 1137, 1177, and elsewhere frequently. And to bishops themselves, 1265, 1271, 1272. No one can love those whom he is unwilling to see, 911. What things are to be loved, 1077. Letters dimissory were not formerly in use, 501, 600.
Formerly, without letters dimissory, laymen could be ordained by any bishop whatsoever, 566. Clerics seem to have been promoted to holy orders without dimissory letters, 723. The bishops of Constantinople and of Carthage, by privilege, admitted clerics of another's jurisdiction without letters dimissory, 566. By present-day usage, letters dimissory are required only of the bishop of one's birthplace, ibid. To dismiss: If we do not dismiss (forgive) from the heart, even that which had been remitted is required of us again, 473. Dinah, a type of the sluggish soul, snatched away by the wiles of the Devil, 85. The allegorical and tropological explanation of the ravishing of Dinah, 679. Diocese is sometimes taken for that ecclesiastical province of which Rome was the metropolis, 1020.
The diptychs, or twin tablets: one was of the living, the other of the dead, 719. From the diptychs names were recited as a sign of communion, ibid. The rights of discipline are so to be exercised that piety be not forsaken, 23. The use of canonical discipline is called the medicine of correction, 657. It is the property of discipline to prohibit unlawful things, and wholesomely to cut off the faults of excesses, 954. Discipline is not to be neglected, ibid., 937. In preserving discipline against heretics let bishops not dissent among themselves, 732. The ancient discipline of the Church, with the stewards in the Church now extinct, is well-nigh abolished, 610. Whom divine discipline crushes, upon him to add human scourges is superfluous, 597. Discord. By what reasonings those who keep not concord are to be assailed, 68, 69.
God spurns the offerings of those at variance, 69, 473. The evil of discord, 71. Discord is hostile to God, 504. It generates scandals, 572. That discord is the more to be guarded against, to which outward peace lends its escort, 671. The sacrifices of prayers are stained by dissension, 880. Discretion is expressed by the nose, 11, 90. Discretion is exceedingly necessary to physicians both of bodies and of souls, 97, 98. How great a discretion is necessary in examining dreams, that illusions may be distinguished from revelations, 457. Discretion is necessary to a priest for preaching, 514. Discretion is to be preserved in the virtues, 514. The wondrous discretion of prelates in punishing, 669. Discretion is to be preserved in correcting evils, 1177. See Correction.
Losses of profits, that is, the losses of advantages or of temporal goods, 551. By too frequent dispensations canonical discipline is weakened, 657. The canons are wounded and grow cheap, 1265. Dispensation is sometimes the same as administration, 992, 993. 'Strict' (Districtus) signifies the same as 'severe', 739. The Rich. Which rich men are to be admonished, 36. The proud rich man is often to be exhorted gently, ibid. The rich man is skilfully to be smitten by the Shepherd with his own sentence, ibid. By the example of Nathan reproving David, 37. It often happens that a rich man is humble, and a poor man proud, 36. The horrible end of the proud rich man given over to pleasures, 440. Why riches and glory are placed on the left hand, 77. The lover of riches gathers no fruit from them, 65.
Doclea, a city, 1201, 1202. The Docleatine bishop, Paulus, 1201. Why teachers in Scripture are called Prophets, 17, 510. How they are reproved for seeing false things, 17, 510. What it is for teachers to take to themselves a brick, 31. Why they are bidden to portray Jerusalem upon the brick set before them, ibid. According to the quality of the hearers must the discourse of teachers be shaped, 33, 34. Teachers are signified by the poles of the ark, 34. Teachers of souls are called keepers of the vessels, 213. Let the life commend the teaching, 15. Doctrine is the nurse of virtue, 43. The learned man. Why the discourse of a learned man is useful, 91. A man is the less learned, the less he is patient, 43. The bite of grief is signified by wine, 23.
Sorrows in this life impel to the love of heavenly things, 770. There were many kinds of household servants, 1081. Dometius, Abbot and Priest, 949. Domination is forbidden to Shepherds, 23. See Shepherds. The highest place is well governed, when he who presides lords it over vices rather than over men, 22, 513. Dominica, 493, 714. It is called the provostry of a certain monastery, 877. Dominica, the wife of a certain John, returned to the unity of the Church, 886. Dominicus, bishop of Carthage, sends Gregory a letter of congratulation on his ordination by two bishops, a deacon, and a notary, 609. Dominicus, a friend of Gregory, 1181. His zeal against the Donatists, 731.
He carried in the African Council a rather severe sentence against bishops who neglected the heretics, 731, 732. The charity and pastoral solicitude of Dominicus are praised, 806, 807. His reverence toward the Apostolic See, 921. Gregory asks the prayers of Dominicus, and promises him his own, 806, 807. See the alphabetical Index of the Letters. Dominicus, bishop of Centumcellae, 499. Dominicus, a priest, is sent to preside over a certain church of the diocese of Atella, 577, 578. Dominicus, a cleric of the Roman Church, 816. Dominicus, a magnificent man, 1057. Dominicus, a secretary, 537. Dominicus takes refuge with Gregory on behalf of his four brothers, who, though redeemed from captivity, were still detained, 868. The Lord.
Which masters are to be admonished, 40. Christian masters who drive their sick servants out of the house are censured, 624. Masters are bound to procure the aids of salvation for their servants, 703. The lord of a thing differs from the possessor and from the tenant or lessee, 969. A lord does not consent to the founding of a monastery upon his own land, lest he be deprived of the revenues of the taxable estate, 693. Domitian, bishop of Melitene, metropolitan of the Church of Armenia, kinsman of the emperor Maurice, 678. He is praised, ibid. Designated guardian of the sons of Maurice, 678. Though occupied with secular affairs, he meditates on the Scriptures, 680. He preached the Christian faith to the king of the Persians, 680. Whether he is the same who elsewhere is called Datianus, 740.
Gregory begs this man to have compassion on him in his affliction, ibid. See the alphabetical Index of the Letters. Domitian, a bishop in the East, is reproved because at the ordination of Cyriacus he had cried out, 'This is the day which the Lord hath made,' 854. Domnitius, priest and abbot of the monastery of Lucusianum, 1136. Domitius, a magnificent man, 1197. Domna, abbess of the monastery of St Stephen, in the territory of Agrigentum, 912. Domnelius, an almoner, most dear to Gregory, 988. Gregory consoles this man when sick, 1032. See the alphabetical Index of the Letters. 'Domnus' and 'Domna' for 'Dominus' and 'Domina', 489, 493, 494. 'House' (Domus), a title of honour granted by Gregory himself to an aged abbot, 594. Donadeus, a deacon, if he be guilty of a crime, is to be thrust into penance, 1186.
Let a gift be direct, between the living, 1211. The Donatists rage against the Catholic priests, and re-baptize the baptized, 612, 714, 715, 716. The faction of the Donatists grew virulent again for three hundred years, down to the age of Gregory, 715. The Catholic bishops offered their own chairs and Sees to the Donatist bishops, that they might return to the unity of the Church, 972. Gregory stirs up the zeal of Pantaleon and of the bishops of Africa against the Donatists, 715, 716. He orders a Council to be convened against them, ibid. He wishes to know their crimes more fully, that he may the more safely suppress them, ibid. Gregory complains that the laws passed against the Donatists are neglected, 841.
Let bishops not suffer the children of Catholics, or their bondmen, to be baptized by the Donatists, 822. Maximian, bishop of Pudentiana, is to be deposed because he permitted another, a Donatist, to be ordained bishop in his own city, 611. St Donatus, bishop of Arezzo in Etruria, is venerated as a Martyr, 180. In the fort of Cassiope the body of St Donatus is permitted to be laid to rest by the bishop of Euria, 1265, 1272. On what condition, ibid. St Donatus, an abbot, disciple of Facundus of Hermiane, goes to the Spains, 614. Donatus, an African bishop, 609. Donatus, a priest of Catania, 900. Donatus, an archdeacon, judged unworthy of the episcopate on account of his faults, 776, 777. Donatus, an official of Theodore, Duke of Sardinia, 513.
Gregory seeks this man to be judge when the abbess Juliana sues for possession of a monastery, ibid. A certain Donatus is commended by St Gregory, 1104. Gift. God's gifts bestowed upon us, 73. The work is from the gift, not the gift from the work, 168. In God's judgment, not what is given, but by whom it is given, is regarded, 1020. Concerning heavenly gifts we must both rejoice with fear and, while rejoicing, be greatly afraid, 1110. We ought not so to delight in God's gifts as to prefer the things given to the Giver, 1113. Donus, bishop of Messina. The Pallium is granted to him, 798. He is admonished to restore to his church those things which he was unjustly retaining, 896, 877. See the alphabetical Index of the Letters. To sleep and to slumber, how they differ, 38. What it is to sleep in the midst of the sea, 90.
For prelates to sleep and to slumber, what it is, 38. The Back. Who are called the backs in the body of the Church, 3. Whose back is bent, ibid. Which sinners build upon the back of the Shepherd, 29, 1135. A dragon strives to devour a monk at death, but is put to flight by the prayers of the monks, 440. Another is devoured by a dragon, 441. Droculf, or Droctulf, a Lombard, deserting to the side of the Romans, is commended, 568. 'Dromones' are the swiftest ships; whence they are so called, 1067, 1068. Who are called 'Dromonarii', ibid. To be led. In two ways we are led outside ourselves, 217. Dulcidius, a deacon, 971. Dulcinus, bishop of Locri, 1063. Dulcitius, bishop of St Anchimus, called bishop of Sabina, subscribed to three Roman Synods, 638.
The double and duplicity. How great is the labour of duplicity, 47. The duplicity of a man craftily defending himself is signified by the hedgehog, ibid. What the special evil of the double-minded may be, 48. How great evils threaten the double-minded, ibid. Double hearts are expressed by high corners, ibid. Durandus, abbot of Troarn, in what year he flourished, 107. He cites Gregory's Dialogues in his book on the Body and Blood of Christ, ibid. Duke. In the age of St Gregory, dukes were wont to be set over a whole province, 847. Dynamius, patrician of the Gauls, rector of the province of Marseilles, 493, 647. He governed the Gallican patrimony of the Roman Church, 647, 648. He ceased to have care of it, 795. He intruded no bishop at Marseilles, but two at Uzès, 647.
Whether, having lost his wife, he led a religious life with his brother, ibid. He spent the remaining time of his life in pious deeds, 793. Dynamius and Aureliana, his sister, gave their house for the building or repairing of a monastery at Marseilles, 858. Gregory exhorts Dynamius to perseverance, 885. And he sends him a cross filled with relics, 648. Dynamius, moved from all ministry of care, 795. Dynamius, 720. Dyrrachium, or Epidamnus, a city of Macedonia, 898. The Dyrrachian bishop, Urbicius, 898, 983. Let the city of York not be subject to that of London, 1164. The Church of York long contended over the primacy, ibid. The Church is shadowed forth by the Ark, 33, 34, 1133 and following, 772, 850. It is signified by Gilead, 72.
The woman who poured out the alabaster holds the type of the Holy Church, 921. In what sense the Church is said to dwell in gardens, 75. What it is for the friends to hearken to the voice of the Church, ibid. The Church is the body of Christ, 68. Christ is the essential Head of the Church, but the Pope its ministerial head, 773. In the first age of the Church many preachers are read of as sent into the provinces by St Peter, that is, by the Apostolic See, 526. The state of the Church in the waning fifth century, and throughout the sixth as it ran on, 114. Outside the Church there is no unity, 893. The unity of the Church is called a place with God, 967. Provision is made for the unity of the Church, 577, 784.
The unity of the universal Church is [that] of the one great body of Christ, 610, 772. With what great gentleness one must deal with those returning to the unity of the Church, 500. Pagans returning to the Church are received in one way, heretics in another, 503. In one faith nothing is amiss, 532. The Church is governed by the canons, 1263. What it is to enter the Church by the door, 1133, 1134. In what way divine dispensation has established the diverse orders in the Church, 783, 784. In the body of the Church, who are the eyes, who the backs, 3. What the nose of the Church is, and why it is like the tower which is in Lebanon, 90. The connexion of the members of the body of the Church, 610. Whether the Church consists of the strong alone, 1133, 1134. The saints before the Law, under the Law, and under grace all make up the body of Christ, 743.
All the Apostles under one head are members of the Church, ibid. The Church under a bishop consists of clerics and laymen, 686. The soldiers of the Church are called clerics, 661. See Clerics. The sons of the Church are called laymen, 666. See Laymen. — The Church is one, which coalesces out of the particular [churches], 577. The mother-church, or matrix, is called the senior and cathedral church, whose baptismal daughters are in the direct line, the rest in the collateral, 572. On the chief feasts the clerics and laity flowed together to the mother-church from the whole diocese, 579. From the sessions and subscriptions of Synods nothing can be established regarding the dignity of Churches and Sees, 1014. — The goods of the Church. The Church ought not to be enriched with base gains, 536. Let it not covet the goods of others, 553.
Nor let it seize them, 655. Nor let it retain them, 593, 656, 941, 942. He who subsists on the stipends of the Church should not pant after his own gains, 539. The goods of the Church are the property of the poor, 638, 610, 834, 835, 1059, 1232. Those who serve the Church ought to be sustained from the goods of the Church, 760. The goods of the Church are to be spent either on the repair of churches or on the sustenance of the clergy, 987. Or on the redemption of captive clerics, 654, 696, 943. Of old they were spent on the receiving of guests, 1059. The squandering of these goods for the favour of kinsfolk is forbidden, 582. Ecclesiastical revenues are to be divided into four parts, 691, 737, 900, 1150, 1131. Sometimes they were divided into five parts, 774.
The fourth parts of ecclesiastical revenues, both new and old, are to be dispensed according to the canonical distribution, 691. This distribution was made to clerics according to each one's merits, 760. Or labour, 900. The goods of the Church which a bishop had withheld, how they are to be divided, 1117. — The care of ecclesiastical goods was of old, in the East, in the hands of the priests; in the West, in the hands of the archdeacons, 503, 581. The goods of the Church are to be governed by its own clerics, 774. To a widowed church is committed a Visitor, who is chiefly to take care of its temporal affairs, 564. See Visitor. The goods of a deceased bishop are to be reserved for his successor, 564. In holding together and disposing of the goods of the Church let the bishop be diligent, 600.
The estates of the Churches were of old free from paying tribute, 1017. The private property of clerics was of old distinguished from the goods of the Church, 791. Their own property they could give or bequeath, but of things acquired through the Church's episcopate the [Church] succeeds, 1105. Let the Church suffer no loss in its goods, 943. Let him who takes away the goods of the Church be punished, 1041, 1042. To retain legacies left to pious places is sacrilege, 1045. The goods of the Church that have been carried off are to be restored, 696, 931, 982, 1041, 1045. Let such restitutions not be burdensome to those who make them, 951. How the goods of the Church are to be sought back, 121. They are not to be defended by force, 1289. Let the Church receive back the goods carried off from it without increase, 1153. Donations made to the Church, but onerous, are to be returned, 1060.
Things that have passed into the Church's rights, the law does not permit to be alienated, 947. Yet sometimes, for the favour of the poor, that law may be tempered, 948. — What are the lawful causes for unions of Churches to be made, 495, 606, 607, 799. In how many ways such unions are made, 495, 496. To whom it belonged of old to unite, divide, or enlarge churches, 607. The union of benefices is permitted to bishops, but the union of episcopates to the Roman Pontiff alone, 496. The churches of Cumae and Misenum are united, 606. The church of Tres Tabernae is united to that of Velletri, 614. The church of St Anthimus is united to that of Nomentum, 638. That of Minturnae is united to that of Formiae, 493, 496. Those of Fundi and Terracina are committed to one and the same bishop, 634. That of Carina is united to that of Rhegium, 597.
— No churches in Sicily and Italy were dedicated without Gregory's consent, 826. No churches are to be dedicated unless a lawful and secure endowment has been established for them, 571, 577, 897, 995. If there be lawful doubt concerning the dedication of a church, it is to be consecrated, 1279. The faculty of consecrating churches is given to the bishop, 1268. See Dedication. In certain churches public Masses are forbidden, 986, 994. See Oratory. The immunities of the Church. See Asylum. After a crime it was of old forbidden to enter the church, 421. Entrance into the Church is compared with the reception of the Body of the Lord, ibid., 1161. — The wretched state of a church destitute of a pastor, 563. A church ought not to remain vacant beyond three months, 861, 890.
How provision is to be made for a church whose bishop is infirm, 641, 1217 and following, 1219. — The guardianship of ecclesiastical discipline pertains to the bishop, 916, 917. The order of ecclesiastical vigour is thrown into confusion, if either unlawful things are rashly presumed upon, or things not conceded are attempted upon the unwilling, 915. By negligently passing over the things that are wrongly usurped, the way of excess is opened to others, ibid. In ecclesiastical matters order is to be preserved, 1022. If, when a depraved thing has been introduced, it is not shut off before it long lies open, it grows wider by use, 1023. See Discipline. He who forsakes the secular habit and hastens to ecclesiastical offices, wishes to change the world, not to relinquish it, 675. Ecclesiastes, that is, the Preacher, 376. In Ecclesiastes Solomon plays many persons, ibid.
Ecclesius, bishop of Chiusi, 1063. His caution in choosing a bishop is praised, 1075. Winter garments are sent to Ecclesius, who suffered from the cold, 1211. Ecia, a woman, 547. Edancius, master of the soldiers, 544. Ethelbert, king of the Angles, is asked to devote himself to propagating the Christian faith, 1164, 1165 and following. Concerning his name inquiry is made, 1164. Though not yet converted, Gregory calls him his son, 1113. Who are so called among the Greeks, 966. Exaltation. The mind lifting itself up in thought provokes the wrath of the Judge, 5. A hidden thought of exaltation is punished with reprobation, 6. Those who guard against small things are impelled by their very exaltation to the perpetrating of greater ones, 92. The best remedy against exaltation is to weigh well what thou art, 101, 102.
To recall one's own evils to memory, 1030, 1110. All exaltation has nothing other than ruin, 668. The Devil impels to exaltation, 1030. From exaltation many branches of sin proceed, 997. Exaltation punished in Eleutherius, a man of great sanctity, 332. See Pride, Vanity. The exalted. The exalted are signified by Saul, 36. What is the manner of admonishing the exalted, 58. By what art the exalted are usefully rebuked, 59. That they may be impelled to go forward, ibid., 60. Let the exalted not be more free in reproving than is fitting, 59. Over the exalted mind the Devil is master, 101. Under the figure of Jerusalem, the soul proud in virtue is reproved, 100. What befalls the soul which has swelled up from confidence in virtue, 101.
The soul exalted over its own good deeds has confidence in its own beauty, 1030. It commits fornication in its own name, ibid. Whence it is more beautiful, thence it descends, ibid. While the soul is exalted through a hidden swelling, it is deprived of the grace of Him who bestowed the gift, 1030. See Pride. Election to ecclesiastical duties. See Election of bishops. Why the elect sometimes die a hard death, 403, 408. We do not believe that all the elect are snatched away [suddenly], 368. To the elect are promised not joys, but bitternesses and tribulations, 1127. To the elect, lest they be exalted by praises, detractions are useful, 1128. Almsgiving. Which men are to be admonished who bestow alms, 63. Let them not exalt themselves with swollen thought over those to whom they bestow earthly things, ibid.
Let them know that they have been set by the Lord as dispensers of temporal supports. Let not swelling lift them up, but let fear press them down, 64. What caution is to be used in almsgiving, ibid. Against which vices those are to be fortified who bestow their goods in alms, ibid. Let those who have wiped away their sins by alms not repeat them, 65. If some make offering to God, and give themselves to the Devil [it profits nothing]; nor are those to be praised who bestow the goods of others [rather than] their own, 66. These rampage in the common slaughter, ibid. What we receive from the Lord it is just that we use, together and mercifully, with the needy; a poor excuse for withholding alms, 67. The rich glutton was damned, not because he had seized what belonged to others, but because he had used his own without fruit, 67. To God, who gives us all things, something is to be repaid in the person of the poor, 67.
Those who give not what they have received deem themselves innocent in vain, 66. Those who, while seizing the goods of others, give alms, by what admonition they are to be restrained, 67. Alms are not to be made from theft, ibid. He who withdraws from the needy what he bestows on God, as it were sacrifices a son in the sight of the father, 68. Such a one casts his gathered monies into a bag full of holes, ibid. It is one thing to make alms on account of sins, another to commit sins on account of alms, 1008. It is not to be reckoned an alms, if that which is received from unlawful things be dispensed to the poor, 1008. What alms may please the eyes of the Redeemer, 1008. A bishop is censured because he proclaims his own almsgiving, 626. Nothing is more wretched than those for whom avarice is born of bounty, 67.
An exhortation to almsgiving, 1185 and following. What is left over is to be distributed in alms, 1152. Almsgiving is a work of justice, not of mercy, 66. Why whatever is bestowed on a poor man is not a gift but a loan, 1654. — Almsgiving renders fasting acceptable to God, 63. By almsgiving a golden house is built for us in heaven, 433, 436. The builders of this house are the poor, ibid. Almsgiving cries out to the secret ears of God, 874, 1124. Almsgiving is remunerated by God, 248. The fruit of almsgiving, 874. The usefulness of alms on the last day, 433, 1185. Almsgiving here helps its author, and on the day of retribution brings both the thing desired and the reward, 643. — The distribution of alms is to be made wisely, 1117.
It is not to be given equally to all, 1118. Whether alms are to be given to a poor sinner, 65. It is to be made first to the faithful, then to the enemies of the Church, 609. Alms given from a sense of vain honour are not to be refused by those who are in need, 599. Things granted as alms for a certain time are not to be exacted as a debt, 985, 986. The elevation of the wicked is their ruin, 492. St Eleutherius the martyr appears to Probus, bishop of Rieti, as he is dying, 389. Eleutherius, an abbot, 301, 328, 349. He was a man of wondrous simplicity and compunction, 319. By praying he raises a dead man, ibid. He frees a boy from a demon, 332. By whom, on account of Eleutherius's exaltation, [the boy] is again vexed, ibid., and is again freed, ibid.
Eleutherius obtains for the fasting Gregory the power of fasting, ibid. The name of Eleutherius is read in the sacred tablets, 349. From Eleutherius, Gregory had learned many things which he sets forth in his Dialogues, 301, 328, 425. The cult of Elijah is not disapproved, 652. A temple of Elijah was built by the emperor Zeno, 652. In the Latin Church, down to the time of St Bernard, no feast day of St Elijah was decreed, 652. Elisha divided the waters of the Jordan with the mantle of Elijah his master, 160. The spirit of prophecy did not always irradiate the mind of Elisha, 249. What 'Elogium' signifies, 687, 1063. The words of the divine speech are divine feasts, 617. Elpidius, bishop of the East, is reproved because at the ordination of Cyriacus he had cried, 'This is the day which the Lord hath made,' 854.
Elpidius, bishop of Catania, successor of Leo, 1055, 1056. Eminence, a title with which Gregory addresses judges, but not bishops, 1054, 1067. 'Emissarius' is used for 'admissarius' (a stallion), 1207, 1208. The Emeritan Church, 1255. Enfide, the place where St Benedict wrought his first miracle, 209. What it signifies, 495. What it is to place a sword upon the thigh, 90. Ephesus, metropolis of Asia Minor, 857. The chapters of the pseudo-Synod of Ephesus were sent to Gregory by John of Constantinople as genuine, 883, 884. Gregory suspects that the more recent codices of the Ephesine Synod have been falsified, 802, 803. This corruption was made in favour of the Pelagians, 963, 965. Rufinus, bishop of Ephesus, 857. Epidamnus. See Dyrrachium. Epidaurus, a city of Dalmatia, 631.
Florentius, bishop of Epidaurus, 631. The writings of St Epiphanius were not unknown to Gregory, 851. Epiphanius, archpriest of Cagliari, 931, 1260. Gregory orders that the accused priest Epiphanius be sent to him, 650. He is sent back innocent, 706. Epiphanius, bound to the diaconate of the Roman Church, 763, 764, 1218, 1262. Epiphanius, a subdeacon, is sent to inquire concerning the sedition stirred up against Paulus the bishop, 623, 625. Epiphanius, a lector of the church of Cagliari, sought to have a monastery built in his own house, 1107. Epirus is twofold, the old and the new, 796. In what way the episcopate is called a good work, 9. In what way it is praiseworthy to desire the episcopate, 8.
Certain men, in seeking the episcopate, look not for the ministry of good work but for the glory of honour, 9. How great is the weight and how great the peril of the episcopate, 489, 490. More priests perish than are saved, ibid. The burdens of the episcopate are neither to be shamelessly sought after nor obstinately refused, 521, 621. Whom the canons reject from the episcopate, 575. 'Bishopric' is the name of a work, not of an honour, 621. The union of the episcopate is reserved to the Roman Pontiff alone, 496. What distinction there is between it and the honour of the episcopate, 495. What an episcopal see (episcopium) is, 894. The episcopal residence is committed to the judgement of the deacon Anatolius, the vice-steward, to be administered, 498. Formerly a bishop was scarcely permitted to change his see, 894. Bishop.
What the name 'bishop' (episcopus) signifies, 621. What it is to hold the name of bishop as an empty title, 817. A bishop proper and titular is called a cardinal priest, 501, 634, 635. By 'priests' bishops are almost always understood, 613. Formerly those were called bishops who were presbyters, 635. In Gregory a bishop is scarcely ever designated by the name of presbyter, ibid. Bishops are fathers in name, 613. How bishops in the Church are as stars and clouds in heaven, 743. They are called rams, 765. They are members of Christ, 1006. From whom they ought not to be separated, 1007. They are called strong souls, 1133, 1134; the eyes of the Lord, 1276. Bishops were formerly called apostolic, 764. The dignity of a bishop is seen to surpass other dignities, 1020.
What those intend who profess themselves bishops by the grace of the Apostolic See, 526. — The election of a bishop. How election differs from postulation, 602. To be elected, sought, postulated, desired are taken for the same thing, 634. Yet to postulate is a greater matter than to petition, ibid. The election of a bishop pertains to the clergy, the nobles, the order (of rank), and the people, 572, 631, 635, 639, 642, 644, 741, 753, 755, 865, 866, 1064, 1086, 1087, 1094. Whence princes have a right in the promotion of bishops, 700. In the elections of bishops the consent of the emperor was sometimes applied and required, 585, 586, 699. The consent of the Supreme Pontiff also was applied, 583, 586. The Roman Pontiff was formerly confirmed by the emperor, ibid.
Whether bishops subject to the Roman Pontiff ought to be confirmed by the emperor, 700. In the election and ordination of bishops the people acclaimed, 853, 854. It is neither new nor blameworthy that in electing a bishop the votes of the people should be divided into two parts, 1086. The one to be elected should, as far as possible, be chosen from the bosom of the very Church that is widowed, 588, 601, 863, 989, 995, 1052, 1229. If no suitable man is at hand, what is to be done, 1229. It is a grave reproach to the clergy when a bishop is not taken from their bosom, 1087. Gregory commands that bishops be taken from the clergy or from monasteries, 503. Concerning the life and morals of those to be elected as bishops, inquiry must be made, 1095, 1186, 1228, 1229, 1268, 1269.
The examination of elected bishops was sometimes committed to other bishops before they were ordained, 865, 866, 889, 1064. Sometimes it was committed to a subdeacon, the rector of the ecclesiastical patrimony, together with a bishop, 1053. Gregory requests that two or three of the Neapolitan clergy be sent to him, who on behalf of all should elect a bishop, 649. He asks of the Syracusans two who have been elected to the episcopate, that he may ordain whichever he judges the more useful, 588, 753. The clergy of Lilybaeum receive permission to elect a bishop, whom they afterwards petitioned to be consecrated by Gregory, 801. The election of a bishop ought to be done at the Church's expense, 639. A mind bound by cupidity does not examine with free judgement the person it prefers to itself, 644.
Gregory exhorts to penance the citizens who are about to elect a bishop, 645. By what revelation the election of a bishop ought to be made, 755. Why the patronage of anyone whatsoever is to be excluded from the election, 639. Gregory excludes from the episcopate Donatus, who had been recommended by a patrician, 777. What ought to be the disposition of the electors, 644, 645. In them a unanimous consent is required, 565, 572, 573, 585, 586, 639, 642, 646, 690, 1094. In the election, the beauty of life and morals is to be attended to, 539, 642, 644. According to the merit of peoples, shepherds are wont to be provided for them by the divine judgement, 645. Gregory does not dare to solicit the election of a man very well known to himself, 644. Let the electors not look to their own advantage, 644, 755. Let the electors in their actions please God, 645.
In the election let no bribes intervene, 639, 786; nor venality, 753; nor respect of persons, 643. He who is elected for a price is made unworthy of the priesthood, 786. A bishop is not to be elected but postulated to another vacant Church, 602. — Who is to be elected bishop, or who is not to be elected: just as the place of governance is to be denied to those who desire it, so it is to be offered to those who flee it, 848, 1007. No bishop is to be given to the unwilling, 573, 700. Who are rejected from the episcopate by the canons, 753. Laymen, of whatever merit they be, are to be kept from the episcopate, 601, 602, 722, 782, 786, 808, 863, 989, 995, 996; and neophytes. See Orders. Let one be elected who is not lavish with bribes but worthy by merits, 753.
He who does not have long-standing continence of his body ought not to be elected, 1086; nor he who practises usury, ibid.; nor one who is simple, ibid.; nor he whose life is reprehensible, 1064; nor one liable to crimes, 889. Let him hold the psalms by memory, 777, 1064, 1269, 1270. Whether there be in him the knowledge of divine Scripture, 785, 786, 1228. Ignorance of the canons in a bishop is culpable, 585. Let him be free for psalmody and prayer, 1188. Now access to the episcopate seems closed to the poor, 649. Whether formerly it was prescribed to ascend to the episcopate through the individual grades of the orders, 1065. — The ordination of a bishop. Whether a bishop can be ordained by one bishop only, 1155. How many bishops ought to be present as witnesses in the ordination of a bishop, ibid., 1156.
That ordination is legitimate which has been examined by the suffrage of all, 573. Why in the consecration of bishops the book of the Gospels is placed upon the head of the one being consecrated, 1228. The penalty for bishops ordained against the canons, 1250, 1251. The penalties for those who ordain bishops against the canons, 1250, 1251. Let the elected be ordained if there be found in him none of those things which in the Heptateuch are punished with death, 865. Newly ordained bishops used to send letters of communion to other bishops, 541, 542. The anniversary day of a bishop's ordination was formerly celebrated with solemn rite, 737. Bishops driven from their see by the barbarians were incardinated into vacant Churches, 563, 600. What was to be done concerning them should they recover their original see, ibid. St.
In the times of Gregory the bishops of Sicily and of the other provinces of Italy were consecrated by the Roman Pontiff, 486, 587, 607, 639. Gregory forbids the bishop of Salona to be ordained without his consent, 690. — The rights, privileges, and dignity of bishops. Obedience is owed to bishops, 615. What sort, 1100, 1102, 1278. All bishops, according to the measure of humility, are equal, unless fault demands otherwise, 976. Let bishops in councils sit and subscribe according to the time of their ordination, 1113. Gregory takes care not to injure the rights of bishops, 529. For a just reason of a dispute he sends a presbyter into another's diocese, 577, 578. Gregory so defends his own rights that he wishes the rights of the Churches to remain unharmed, 611. He desires to honour bishops in all things, ibid.
He considers that to injure himself is to disturb the rights of his brethren, 619. Other pontiffs defend the rights of bishops, 619. No bishop remains in the Church, if one man obtains the name of universal bishop, 773. If to each bishop his own jurisdiction is not preserved, the ecclesiastical order is thrown into confusion, 1120. With what mind Gregory wished the privileges of bishops to remain unharmed, 800. Whether it be less fitting that bishops be judged by a simple cleric, 647. A bishop consecrates a monastery at the command of the metropolitan, 1229, 1268. A bishop consecrating an oratory in another's diocese is disapproved, 1230. — The morals of a bishop. What the irreproachableness of a bishop is, 8.
That bishop who knows not how to obey the sacred canons, is not worthy either to administer at the sacred altars or to receive communion, 631. Of what sort a bishop's table ought to be, 580. The differing opinions of St. Martin and St. Ambrose concerning banquets, ibid. Let reading not be lacking at a bishop's table, 856. A bishop who advertises his own almsgiving is reproved, 626. It is far from a priest's office to gape after money in the zeal of accumulating, 760, 774, 775. Bishops must greatly fear their own household members, 743, 744. How harmful is excessive credulity to bishops, 860, 1249. Let them beware of duplicity, 739. The sins of bishops are the cause of the evils of many, 747, 1020. A bishop ought to remove any scandal given, 1100. Let a bishop live as an example to the rest, 610, 1020.
Depraved men are to be removed from the society and companionship of a bishop, 1101. — The virtues and duties of a bishop, 610, 840. Let bishops attend to God in everything they do, 586. Let a bishop show canonical obedience to his primate, 735. Nothing is more splendid on an episcopal neck than humility, 666. To this end is someone constituted in the grade of the episcopate, that he may lead back the souls of others to humility, 742, 744. A bishop advances in so far as he strives not to arrogate to himself by derogating from his brethren, 742. By the humility of the bishop the concord of all the brethren and the unity of the universal Church is guarded, 742. Let him hold humility in mind, and preserve the dignity of his order in honour, 771. Humility is the elevation of the priestly office, 665.
Let not injury break the constancy of a bishop, nor turn him aside from the way of truth, 625. Let him most patiently tolerate even unjust correction, 665. Let him be moved in his inmost bowels (of compassion), 840. Let him be strong in wisdom, 509. Let him have a twofold charity, of God and of neighbour, ibid. Let all his virtues be adorned with charity, ibid. Let him flee human favours, 509. Of what sort a bishop's modesty ought to be, 739. Let him be at once innocent and learned, 621. — The duties of a bishop, 586, 634, 644, 677, 708, 798, 840. Admonitions useful to bishops, 739, 785, 788, 797, 902, 1012, 1014. A bishop takes up the name of shepherd not for rest but for labour, 586, 587. Let bishops, as they are fathers in name, be proved so in affection by their work, 586, 613.
In Scripture they are called not so much rulers as shepherds, 963. A bishop is called not to principality but to the service of the whole Church, 1123, 1124. He who loves to preside and not to profit (others) is not a bishop, 621. The field of the Lord is entrusted to bishops, 840. How they may do business for the Lord, 610. Bishops are shepherds from whom the Lord expects the fruit of a multiplied flock, 562. The Lord approved bishops not from the prerogative of a loftier grade, but from the merits of their works, 562. Let them procure for the Judge to come the imperishable gifts of souls, 587. Let them aim at the gains of souls, not at the advantages of the present life, 600. They diligently discharge the care of their order if they take care to draw others to their Author, 618.
Let them recall not only heretics to the Church, but also those who are within the Church to rectitude of life, 618. As honour increases, let solicitude, vigilance, and the merits of life increase, 781, 787. The prerogative of the priesthood will be in honour to the solicitous, but in burden to the negligent, 586. It is an insult to priests to be admonished about the divine services, 684. Let a bishop dispense the ministry of the word with assiduity, 575, 576, 610. Let him provoke his subjects to love of him rather than to fear, 586, 587. Let him bestow priestly affection upon his people, 825. Let him rescue those fallen into fault, 902. Let him show to the erring the way of returning, ibid. — Let a bishop strive for the unity and concord of the peoples, 1005, 1073. He does not easily believe evil, 1249.
How he should conduct himself in quarrels and contentions, 1135. Let him come to the aid of the afflicted, 527. He owes love and compassion to his neighbour in his infirmities, 598. Let him succour the necessities of the people with pious compassion, 681. Let a bishop know himself to be a father, not a lord, 587. Pride in a bishop is culpable, 735. Episcopal consolation ought to be present to the converted, 950. What the honour and dignity of bishops demands, 1236. — The duties of a bishop toward the needy, widows, orphans, and the oppressed. It belongs to bishops to console desolate widows and to succour them with priestly protection, 527, 821. To orphans and widows, 551, 638. It has been granted to bishops by emperors and kings to defend the causes of the oppressed poor and widows, 627.
The administration of pious affairs was formerly committed to the care of bishops, 706. A bishop sparing toward the needy holds the name of bishop empty, 817. He has to dispense not his own goods, but the goods of the poor, 1232. Pontifical assistance is fitting to be present to those suffering necessity, 707, 760. A bishop ought to bring aid to the harassed and oppressed, 910, 950, 1034, 1035, 1066, 1068, 1076, 1082, 1084, 1085. How bishops ought to defend the goods of the poor, 1059, 1232. By what means they ought to console those who are struck with scourges, 1087, 1088. They ought to intervene for the accused, 949; yet not by bestowing ecclesiastical patronage indiscriminately on all, 948. It is execrable that what has been preserved by the kings of the nations should be said to be taken away by bishops, 831.
Bishops driven from their see by enemies are to be received by other bishops for the sustenance of life, 540. The care of guests formerly fell to bishops, 1059, 1116, 1151, 1269. — The duties of a bishop toward the Church. A bishop is chosen as intercessor with the Lord for the sins of the people, 507, 813. Let him govern the Church according to the canons, 563, 585. How he should conduct himself toward the good and the bad, 672. Let him not lack solicitude, 787, 902, 903. Let him be diligent in maintaining and administering the affairs of the Church, 600, 1235. Let him defend the jurisdiction of the Church, 825; and also the sons and business of the same Church, 946. A bishop summoned to a synod is bound to come, or if hindered by illness let him send a presbyter and deacon, 784. What bishops ought to do in synods, 985.
Let them recall to the Church those straying from the truth of faith, 675. The African canons urge bishops to have care concerning heretics, 731, 732. When concord is preserved among bishops, heretics are more conveniently overcome, 732. How a bishop should conduct himself toward the erring, 1073; toward idolaters, soothsayers, and the sacrilegious, 982. A bishop negligent in rooting out idolatry is said to be guilty of sacrilege, 909. — The mutual duties of a bishop and the clergy, 1263. Let a bishop keep his clergy in their office, 981, 982. Let him hold to discipline, 704, 707, 739, 1151. Let him not burden his subject clergy beyond measure, 1231. The correction of the clergy pertains to the bishop, 668; and their causes, 667, 1071, 1120 and following, 1178.
How disputes between a bishop and clergy are to be settled, 1199, 1200. Let the bishop provide what he promised to his clergy, 1249. In the causes of clergy, let him search out the truth in the presence of the elders of the Church, ibid. — The duties of a bishop toward monasteries. A bishop ought to keep watch over monastic discipline, 780, 1021, 1046, 1055, 1056. A bishop is gravely rebuked because he allowed a virgin to leave the monastery and return to the world, 900. A bishop ought to keep watch over the acts of monks, 922. Let him not defend vagabond monks, 884. He ought to extend protection to monasteries, 815, 921, 922, 1049, 1055, 1063, 1074. He ought to arrange the causes and interests of monasteries, 981.
He himself ought to preserve the privileges granted to monasteries, nor allow them to be burdened by his clergy, 498, 816. Let him have no jurisdiction in a monastery beyond the ordination of the elected abbot, 604, 997, 1056. Let him not, against the abbot's will, take away the goods of the monastery, public Masses, sacred vessels, or clerical rank, 604. Let him not presume to make any ordination there, however slight, ibid. See Exemptions of Monks. When a bishop had been driven by the barbarians from the monastery he was governing, another is committed to his governance, 528. — The duties of a bishop concerning causes. The causes of clergy, monks, and religious persons pertain to bishops, 667, 799, 800, 1071, 1072. Whether Gregory delegated a bishop as judge in the cause of his own clergy, 667.
A cause arising between two abbots concerning boundaries is committed to the bishop to be settled, 887. Let a bishop not be hasty in pronouncing sentences, 594, 597. If a bishop be suspect to one of the contending parties, let him himself give that party a judge, 780, 897. Let him not weary the litigants with frustrating delays, 780. In judging causes, let no consideration suspend a bishop from the zeal of equity, nor any power of persons, 904. Let him not refuse to bear hatreds for the sake of truth, ibid. Let him settle causes without envy of others, 914, 942. Let zeal for equity and the rectitude of justice kindle the bishop, 916. Let him show himself solicitous and strict between faults and innocence, ibid. One must abide by a bishop's judgement, 1063.
The penalties for bishops who judge against the canons, 1251. — A bishop who ought to correct faults and excesses, 585, 732, 904. A bishop negligent about punishing crimes is reproved, 693. Why he is bound to the correction of those who are near to him, 663. He who does not correct what is to be corrected seems to consent to the one erring, 1020. Silence is to be feared by bishops, 1051. Let him correct vices in good time, 681. Whatever is worthy of punishment ought to be brought forward not for imitation, but as an example of correction, 1010. Let priestly indignation be mixed with the sweetness of virtue, 681. Bishops are shepherds, not persecutors, 664. A new and unheard-of preaching of a bishop, which exacts faith by blows, 664. Wounds to be cut away must first be gently stroked with a soft hand, 742.
Far be it from a priestly mind to be moved by private zeal in another's cause, 812, 814. The anger of a priest, like smoke, envelops all his inner parts once seized by it, 812. Let him correct some things gently, and equanimously tolerate certain things that cannot be corrected, 1135. — The zeal of a bishop when mortality (plague) is imminent or raging, 502. Let a bishop be eloquent, distinguished by zeal, 586, 836. He ought not to be silent, but to cry out, 523. Let him keep vigilant watch over the souls committed to him, 600. Let him imitate earthly shepherds, 612. Let him observe the sacred canons, 663, 664. Let there be speech on his tongue, let there be the fervour of zeal in his mind, 840. Let his tongue be fiery, ibid. How grave an evil it is not to resist iniquity at its beginning, 715, 716.
The honour which a bishop received for preaching the truth, when necessity demands he relinquishes more securely for the sake of that same truth than he holds it, 774. It is inimical to the good morals of priests to rescind things well ordained, 905. The negligence of bishops is censured, 586, 587, 836, 900, 1021, 1233, 1236, 1263. — How harmful to a bishop is solicitude for secular affairs, 24. By the example of Moses, let them not be servants to earthly business, 25. Secular business is to be tolerated out of compassion, never sought out of love, 26. Let a bishop cease from the administration of temporal things, and many good things will follow therefrom, 640. Let him recognize that he has undertaken not the care of earthly things, but of souls, 928. He ought not to usurp those things which belong to laymen, 985.
Secular cares make a bishop cheap, 1047, 1048, 1235. Certain bishops are found occupied in vile ministrations, 1048. The causes of Christians were formerly conducted before the bishop, 491. — How necessary is the residence of bishops, 564. Of what sort a bishop's residence ought to be, 575. How it is to be procured, 640. Certain bishops, hating their dioceses, regard assiduous presence in them as a kind of exile, 573. A bishop is compelled to reside; if he does not obey, he is to be thrust into a monastery, 899. The bishops of the Gauls are forbidden to travel farther without the authority of their primate, 783, 785. The bishops of Sardinia could not cross the sea without letters of their metropolitan, unless they were going to the Apostolic See against that same metropolitan, 933.
Let not bishops proceed to the imperial court, but let (the primate) send deacons thither, 536. They could not set out to the court without letters of the primate, 975. — The translation of episcopal sees is not to be done except for weightier causes, nor without the authority of the Supreme Pontiff, 578; nor without the consent of the prince, ibid. Agnellus of Fundi, expelled by enemies, is translated to Terracina, 633. Unless necessity urged, a bishop was formerly not permitted to change his residence or see, 894. For what causes permission to change dwellings may be given to a bishop, 1262. — A bishop involved with a concubine is deposed and consigned to penance, 656. What women a bishop might be allowed to keep at home, 976, 977. — The union of bishops is to be feared by the devil, 797.
The unity of bishops in faith strengthens the unity of the Church, 830. Concord among priests is necessary, 1010. The peace of the commonwealth depends on the peace of the universal Church, 747. — The causes of bishops are to be searched out with great care and vigilance, 975. They are to be concluded without delay, 1084. How causes arising between bishops are to be concluded, 783, 784. Gregory seems to assert that the causes of bishops have been committed to himself, 752. Bishops are to be judged in synod according to the canons, 367, 612, 632; or at least by twelve bishops, 631. Such was the practice of St. Gregory, and of the Roman and Gallican Churches, 567. Emperors commit a bishop's cause to be judged by another bishop, 627; even a pecuniary one, 629.
But the examination of a criminal cause they indeed commit to a bishop, yet they reserve the judgement to themselves, ibid. A bishop is judged by the emperors together with the legates of the Roman See, 630. Gregory reserves the lesser causes of a bishop to his responsals, but the greater ones to be defined by himself, 630. Gregory orders accused bishops to come to Rome to clear themselves or be judged, 557, 630, 793, 811. He who refuses to appear is to be judged as contumacious, 793. Certain causes of bishops are summoned to Rome by Gregory, 809, 810, 839. Gregory orders those bishops who had communicated with the intruded bishop Maximus to come to him, that they may be granted absolution, 864. He permits accused bishops to present themselves to the emperor to clear themselves, 846.
The causes of bishops committed to other bishops, 821, 822, 902, 916, 936, 983, 991. Committed to secular judges together with bishops, 623, 975, 976, 1077, 1078. Whether it is fitting that a cleric, or a subdeacon, or someone inferior to bishops, be constituted judge of bishops, 617. The cause of Bishop Victor is committed to be judged by the abbot Marinianus and the notary Benenatus, 642, 643. Victor, if he be guilty, is to be thrust back into a monastery, ibid. A bishop's cause is committed to a subdeacon to be discussed and defined, 647. The cause of another bishop is committed to other bishops and one subdeacon, 961, 962. The life of the bishop and presbyters of the Church of Pesaro is committed to the deacon Castorius to be examined, 755, 765.
The execution of a sentence against a bishop is enjoined upon the chartulary (record-keeper), 983. It is permitted to bishops to go to the Apostolic See against their metropolitan, 933. A bishop is to be judged neither by the bishops of an alien council, nor by a secular judge, 1233, 1254. When the metropolitan or patriarch fails, let him be judged by the Apostolic See, 1254. — The accusation of bishops. A deacon deposed from office cannot testify against a bishop, 629. Clerics who were initiated into holy orders in order that they might desist from accusing a bishop are to be recalled to their former grade, 780. Whether it is lawful for clerics and laymen to accuse their own bishops, 780. Illegitimate accusers of a bishop are to be rejected, 846, 1254. Concerning the persons of those accusing a bishop, subtle inquiry must be made, 1251.
One who injures a bishop in the Church is to be struck with capital penalty, 1252 and following. Injuries done to bishops are avenged, 625, 630. — The correction or deposition of a bishop. A bishop is suspended for two months from the celebration of Masses on account of a woman beaten at his command, 656, 657. A bishop is to be deposed on account of simony, 612, 1199. If, being constituted in sacred orders, he chance to have a concubine, he is to be deposed, 656, 657. A bishop intruded into another's place is to be removed from all ecclesiastical ministry, 699, 1250, 1256. Those who ordained him are to be deposed, 699; or deprived of communion, let them do penance in a monastery, 1250, 1251, 1256. How one is to be regarded who, when the bishop is dead, is ordained an intruder into his place, 1250, 1251.
How those bishops are to be regarded who, out of fear of a judge, condemn and depose another bishop, 1250. A bishop deposed not by law but by (mere) authority is to be recalled from exile, and his cause examined by bishops, 631. The cause of a bishop to be deposed must be more strictly weighed, ibid. Let a bishop not be deposed except for just causes and by the unanimous consent of bishops, 631. Let him be deposed for crime alone, 1217, 1218, 1219. A bishop ought neither to be promoted by one, nor to be deposed by one, 861. For deposing a bishop let four bishops be employed, 979. One deposed from the episcopate cannot be recalled, 899. If he presumes to aspire again to the episcopate, let him be thrust into a monastery, 1202. Let him not carry off the goods of the episcopate, 1041.
It is too impious if a deposed bishop should be subject to the necessity of alms for his sustenance, 663. By the Council of Chalcedon deposed bishops retain the dignity of the episcopate and necessary support, 493. It is one thing for a bishop to be restored to his see, another to (his) honour, ibid. — Let a bishop not be substituted into another's place unless he (the former) be degraded, 522, 572, 980. See above, Deposition of a bishop. To give a successor to a living bishop is forbidden by the canons, 1022, 1023. A bishop is not to be deposed on account of infirmity, unless he himself wishes it, 1135, 1218; or unless he petitions in writing, 1136, 1219. To a bishop deposed on account of infirmity, expenses are to be furnished from the same Church, 1218.
When a bishop is sick and unable to discharge his office, what is to be done, 641, 1135, 1217, 1218, 1219. A bishop is to be ordained into the place of a deceased one as soon as possible, 550, 753, 755, 990. For a Church to be vacant beyond three months is forbidden by the canons, 861, 890. Gregory does not wish a bishop to be ordained into the place of a schismatic, unless the schismatic first be admonished to return to his Church, 935. — The goods and testaments of a bishop. When a bishop has died, an inventory of his goods and those of the Church is to be made free of charge, 639, 691, 692. The accounts of the administration of a deceased bishop's goods are to be rendered to the successor bishop, 640. Clothing property belonged not to the bishop but to the Church, 649. The goods of a deceased bishop were formerly plundered by laymen, 738.
To whom the inheritance of a deceased bishop belongs, 1105. Concerning hereditary goods, or those acquired before the episcopate, a bishop can make a will, 717, 791, 990. It is otherwise concerning goods acquired during the episcopate, which he can neither bequeath, nor alienate, nor sell, 717, 791, 1063, 1206, 1207. If while he lived a bishop diminished the goods of his Church, they ought to be repaired out of his goods, 755. The testaments of a bishop made to the detriment of the Church are void, 791, 792, 990. If a bishop have children, he cannot make a will out of goods acquired before the episcopate in favour of the Church, except saving the lawful portion of the children, 717. A bishop not content with his own stipends and receiving grain-allowance from the treasury is criticized, 771.
The bishops who at the Council of Ariminum refused to use the lodgings offered them by Augustus (the emperor) are praised, ibid. — The African bishops, with their tongues cut off, spoke in defence of the truth, 348, 349. Of them, two are deprived of this favour on account of the sin of luxury, ibid. Gregory promises a synodal letter to the patriarch of Constantinople, 490. He sends it to Anastasius of Antioch, 517. Formerly newly ordained patriarchs sent a synodal (letter) of their faith to one another and to the other patriarchs, 490, 515. Whence this custom had grown, 515, 516. What letters are called 'of peers', 507, 508, 563, 661, 830, 831. What 'letters' are, 507. The letters of Gregory, see the Works of Gregory and the Preface. Why the rich glutton (Dives) begs that his tongue be cooled with a drop of water, 61.
He is said to be condemned here not because he seized what belonged to others, but because he used his own goods unfruitfully, 67. There he more fully receives evils, because here he had not been converted through good things, 78. St. Equitius, father of many monasteries, 164. Vexed by grave temptations of the flesh, he obtains continence by prayer, ibid. He keeps monks from conversation with nuns, 165. By a word he heals a maidservant of God suffering from fever, ibid. He frees another from a demon, ibid. Not initiated into sacred orders, having received a mission from God, he preaches, 168. Cleanliness of life accorded with his zeal for preaching, ibid. With what equipage he went about preaching, ibid. Clerics complain of his preaching before the Supreme Pontiff, ibid. By whom he is summoned, 169. He cuts iron, ibid.
He wears hobnailed boots, ibid. He foretells future things, 172. The Roman Pontiff, divinely admonished, permits Equitius to preach freely, ibid. His sepulchre is vindicated from irreverence by a miracle, 173. When the name of Equitius is invoked, monks are freed from the Lombards, ibid. Equitius, a Roman citizen, hands over his son Maurus to St. Benedict, 220. A rabid horse is healed by a miracle, 197. The hedgehog (ericius) has a den among the reprobate, 48. Like a hedgehog is he who acts deceitfully, 47. Whence collectors (Erogatores) and dispensers (Erogatorii) are so called, 608, 998. Error is to be resisted at its birth, 716. Let us not hate a man on account of error, nor love error on account of a man, 772. To blush: he who is still made to blush is loved the less, 1231.
Caterpillars driven out of a garden by a miracle, 189. Hesychia (stillness), 493, 877. What it is 'to be with oneself,' 217. Etherius was not bishop of Arles, but of Lyons, 830. See the alphabetical Index of the Letters. He is called bishop of Arles, 1287. The Eucharist was formerly placed upon the breast of the dead in the tomb, 255, 256. To give the Eucharist to the dead was forbidden, but not to place it upon their bodies, 256. The custom of preserving the Eucharist and of carrying it on journeys, 358. The truth of the Eucharist, 472, 1161. The Eucharist given as viaticum to the dying, 273, 397, 425. It was customary that the kiss of peace precede the reception of the Eucharist, 357. After lawful intercourse it is forbidden by the laws of the Church to approach the Eucharist, 194.
How great a bodily cleanness the Eucharist requires, 1161, 1162. The Eucharist sometimes employed for canonical purgation, 598. Eucherius, a monk of Lérins and afterwards bishop of Lyons, 1101. Who the Euchite heretics were, 802. Gregory greets Eudochia, 493, 877. Eudoxius, bishop of Germanicia, usurper of the sees of Antioch and Constantinople, 831, 883. From him the Eudoxians and Eunomians, 851. What he did on behalf of the Arian heresy, ibid. Why Gregory was unwilling to reckon this man among the heretics, 831, 832. How Gregory could say concerning the Eudoxians that the Roman Church had hitherto taken no notice of them, 833. Eudoxius refuted by the Fathers, 884, 919. Eudoxius called 'a glorious man,' 589, 912. Eugenius, a deacon, 1210.
Eugenius, a notary, 976. Eugubium, a city formerly of Umbria, 995. The bishop of Eugubium, Gaudiosus, 995. Eulogiae (blessings), 1137. Eulogia the same as benediction, 1219. The Eulogia of St. Mark, 1248. Eulogius, bishop of Alexandria, a man distinguished for piety and learning, 770, 771. Most dear to Gregory, 836. His zeal in assailing heretics, 888, 918. To his prayers Gregory attributed the conversion of the English, 918, 919. Eulogius is called 'the organ of God,' 1065. A minister of truth and a follower of Peter, 1069. He wrote against the Agnoetae, 1065, 1069. Why he did not reply to Gregory's letters against John of Constantinople, 837, 990. He requested from Gregory Eusebius's book on the deeds of the martyrs, 916. Gregory sends him gifts, 837, 888.
He asks for his prayers, 1064, 1065, 1071. See the alphabetical Index of the Letters, and 1288. Eumorphiana, or Orphiana, or Orphiaria, an island of the Tyrrhenian Sea, 544. Why concerning the monks dwelling on it a letter is written to the rector of Campania, ibid. Eumorphius dies after another's death has been foretold, 428. His vision explained, ibid., 429. Who are called eunuchs in Scripture, 83. Eupaterius, master of the soldiers, 930. Eupator, duke of Sardinia, 1191. When a son has been begotten by Euplus (a bishop) before his ordination, the goods of the mother and father are ordered to be restored to him, 717. Euplus, a contractor, 537. Euphemius, to escape prosecution, receives holy orders, 780. Wherefore he is perpetually deposed from such an order, ibid. Euria, a city of Epirus, 1276. John, bishop of Euria, 1271.
The lector, Peter, ibid. The calamity of Europe in Gregory's time, 718. Eusanius, bishop of Agrigentum, 717. When Eusanius has lapsed, why all his goods ought to remain to the Church, ibid. Eusebia, daughter of the patrician lady Rusticiana, 911, 1239, 1240. Gregory greets her, 589, 724. Eusebius, an abbot, is excommunicated by the bishop of Syracuse, 594, 597. The bishop, at Gregory's urging, restores to the abbot favor and communion, 599. Because he had rejected both, Eusebius is charged with pride, ibid. Gregory orders that a hundred gold solidi be given to him, 596, 599. Eusebius, bishop of Caesarea, published a twofold book on the acts of the martyrs, 918. The former is lost, ibid. At Rome in Gregory's time there were no copies of this book, 916.
Eusebius, bishop of Thessalonica, 898, 983. He is urged to foster peace, 1073 and following. See the alphabetical Index of the Letters. Eutherius is called 'a man of magnificent memory,' a title of honor which does not befit a bishop, 497, 498. Why Euthymius surnamed St. Gregory 'the Dialogist,' 107. Eutychius, bishop of Tyndaris, 672. He is urged to persevere in converting the worshippers of idols, ibid. Eutychius, a prefect, 1205. St. Euthycius, a man of holy conversation in the province of Nursia, 308. His zeal for leading souls to God, ibid. He is elected abbot, ibid. His miracles after death, 313. Many churches in Italy consecrated under his name, 313.
The Gospel-book was formerly customarily hung about the neck among Christians for the sake of protection and safekeeping, 520, 1272. And to place it at the head, ibid. The Gospel was placed in the midst in judgments, 906, 907, 961. See Judgment. The Gospel was formerly read by lectors in the Church, 1289. To swear by the four Gospels was formerly lawful, 1300. See Oath. Evangelus, a captive deacon, is ordered to be ransomed at the Church's expense, 634. His daughter having been violated by Felix, 651, 635. The island of Evasa, now called Ivica (Ibiza), 431, 432. Eventius, deacon of Milan, 972. What it is to exact the canon-payment, 420. To pay their exactions the Corsicans sold their own sons, 768. Exactions made with sin do not profit, 769.
Gregory forbids the tenant-farmers of the Church to be harassed by unjust exactions, 534, 535. Unjust exactions upon the Church's tenants should not accrue to the Church's advantage, 536. What an exarch is, and what his dignity, 521. Whether the exarch and the prefect of Italy were the same, ibid. Longinus was the first to obtain the name of exarch, 521. Why he was called the Exarch of Ravenna, ibid. The exarchs sent into Italy by Maurice, through their impotence and avarice, inflicted greater harm upon the Italians than the enemy themselves, 1238. Among bishops, who were formerly called exarchs, 548. Monks also had their own exarchs, ibid. Who are said 'to go beyond bounds,' 1079. 'Excellency,' a title of honor which Gregory uses toward kings, queens, exarchs.
and to other men of the highest dignity, 506, 686, 712, 999, 1123, and elsewhere throughout. To whom excommunication pertains, 581. That excommunication of faults should not be employed lightly, 613. Excommunication is to be imposed after a second and third admonition, 610. Upon the innocent the penalty of excommunication is not to be inflicted, 642. Unjust excommunication does not bind, ibid. That those excommunicated by one bishop are to be shunned by all others everywhere on earth is an ancient institution, 707. One must not communicate with the excommunicated, 813, 814. He who, forbidden from communion, received the Eucharist, was smitten with anathema and separated from the body of the Church, 817.
Those whom Gregory deprived of communion, he did not wish to be deprived of viaticum if the peril of death pressed upon them, 899, 926, 980. It is provided that presbyters should not absolve monks from excommunication, 935. An 'ex-consul' is called either one who had held the consulship, or one who had been created ex-consul by a diploma, 489, 520, 557. It was a bare name of honor, 620. Who the Count of the Excubitors was, 520, 1044. 'To be excused on no occasion' means to have no occasion of excuse, 972. 'To copy' (exemplare) is to transcribe from the original, 507. The just owe to their neighbor an example of virtue, 95, 183. Examples move more than words, 152. How useful are the examples of the saints, 153. Let the pastor follow the examples of the saints, 508. The chief cause of exemptions was the oppression of subjects, 498.
凡被額我略剝奪共融者，若死亡的危險逼近他們，他不願他們被剝奪臨終聖糧，899、926、980。有明文規定司鐸不得為修士解除絕罰，935。「卸任執政官」（ex-consul）指曾任執政官之人，或藉詔書被封為卸任執政官之人，489、520、557。這是一個空洞的榮銜，620。禁衛軍伯爵（Count of the Excubitors）為何人，520、1044。「無論何時皆不得推諉」意即毫無推諉的藉口，972。「謄錄」（exemplare）即從原本抄寫，507。義人當給予鄰人德行的榜樣，95、183。榜樣比言語更能感動人，152。聖人的榜樣何等有益，153。願牧者效法聖人的榜樣，508。豁免的主要原因乃是對屬下的壓迫，498。
See Monks. 'To exhibit' (exhibere), that is, to present oneself or another in person, 1002. Exhilaratus, bishop of Sicily, 1262. Exhilaratus, 726. He is called Secundicerius, 880. Exhilaratus, carrying two wooden vessels to St. Benedict, hid one, 243. What befell him thereby, ibid. 'sumptus, expensa, reditus' (outlay, expense, revenue), 106. 'Exlex' (outlaw), that is, one who will not obey the laws, 929. 'Your Experience' (Experientia), a title by which Gregory addresses the subdeacon rectors of the patrimony, 497, 511, 653. Notaries, 1056, 1061, and elsewhere throughout. 'Explere' means to unfold (explicare), 677. Who is called 'ex-prefect' (expraefectus), 527. 'In execution' (in exsecutione), that is, in carrying out commands, 789. He is called an 'executor' (exsecutor) who carries out another's commands, 169, 897.
Exile was formerly decreed by ecclesiastical judgment against clerics, 1172. Now it pertains to the royal power, 1173. Exsuperantius, a bishop, 1320. A foreign handmaid of God, to whom Gregory orders a pension to be assigned, or the donation which she made to be restored, 539. Strangers are to be gently drawn to the faith, 1226. Hezekiah, showing to foreigners the baskets of spices, why he incurred the wrath of God, 5. Ezekiel represents the person of prelates, 29, 31. Why Ezekiel is called 'son of man' before he is led to contemplate heavenly things, 101, 102. Fabius, bishop of Fermo, predecessor of Passivus, 913. The Face. What it is to stand before the face of God, 82. God admonished the human race to His face before sin, 82.
But the man of God turned his back to the face by sinning, ibid. 'Facio.' 'He made himself' (se fecit), that is, he went, he departed, 609. 'Facio' and 'facesso' mean the same thing, ibid. Facundus, bishop of Hermiane, wrote to Justinian concerning the Three Chapters, 614. John, bishop of the city of Falerio, 1291. A good reputation is a sweet odor, 924. In time of famine God comes to the aid of the monastery of St. Benedict, 248. Fantinus, defender and rector of the patrimony of Palermo, 974. Defender of Naples, 1030. He was called Faustinus, 911. Why the will of a monk in favor of Fantinus was valid, but the will of Sirica in favor of a hospice was not, 539. See the alphabetical Index of the Letters. Fanum. In Italy there are very many cities of this name, 609.
Fanum Fortunae, or Fanum simply so called, an episcopal city in Umbria, ibid., 610, 827. Bishops of Fanum: Leo, 826. Fortunatus, 839. Fanum. See Temple. Fasagnates, a patrician, at what time he governed Armenia, 493. Fausiana. See Phausiana. St. Faustinus the martyr orders the patrician Valerian, a man of slippery life, to be carried out of his church for burial, 460. Faustinus, a soldier of the Church of Meria, 886. It is complained by his father that certain properties belonging to another's right were left to the Church of Messina, 896. Faustus, from praetor become Chancellor, 555, 1121, 1122. Faustus, a magnificent man, 1057. Faustus, son of Constantius the defender, 951. The favor of princes, how greatly it is acquired by labors and possessed with anxieties, 875.
Human favors are like smoke, 1066. No one can please both God and wicked men, ibid. A fever-stricken girl healed by a word, 165. Felicianus, a presbyter, 571. Felicissimus, deacon of the Church of Langres, 566. St. Felix of Nola rented three meager acres of land which he cultivated with his own hand, sinning against the words but not the sense of the canons, 606. Pope Felix III, great-great-grandfather of St. Gregory, 397. He admonishes his aunt of her impending death in a vision, 397. Felix, bishop of Acropolis, to whom the visitation of three churches is enjoined, 605. Felix, bishop of Messina, 528. He consults Gregory on many matters, 1274. Gregory answers him, 1276. This reply is ascribed to St. Gregory, 1275. See the alphabetical Index of the Letters.
Felix, bishop of Pesaro, 826. Gregory forbids him to celebrate public Masses in a monastery, ibid. Felix, bishop of Porto, 947, 1288, 1291. Sprung from the province of the Sabines, 460. From him Gregory had learned many things which he relates in the Dialogues, ibid., 464. To him Gregory gives John, a servant of ecclesiastical law, 1110. Felix, bishop of Sardica, refusing to obey his primate, is reproved, 735, 736. Felix, bishop of Siponto, 546. To him is entrusted the visitation of the Church of Canosa, ibid. See the alphabetical Index of the Letters. Felix, a bishop, sent into Sardinia by Gregory to convert the Barbaricini, 702, 703. He is ordered to introduce monks into a monastery founded by Theodosius, 727, 728.
Felix, a deacon returned from schism to the Church, is commended by St. Gregory to the bishop of Syracuse, 694, 695. Felix, a subdeacon, rector of the patrimony of Appia, 976, 1273. Felix, a defender, 633. Felix, an abbot, to whom Gregory orders fifteen hundred pounds of lead to be paid out, 544, 454. Felix, provost of the monastery of Fondi, 161. Felix, a nobleman in the province of Nursia, 168. Felix, a man of consular rank, Chartulary, is commended by St. Gregory to Maximian of Syracuse, 587. A magnificent man in Sicily, 941, 942, 935. He complains of John, bishop of Syracuse, 959, 960. Felix, husband of the lady Viviana, 528. Felix, contractor of the lady Campana, 539. Felix of Orticellum, 627. Felix, nephew of Felix bishop of Siponto, whether he was a cleric, 654.
He is ordered either to marry the daughter of the deacon whom he had violated, or to have her chastised in a monastery, 634, 635. Felix, a married man, made heir by Rustica, a woman, 946. Which women are to be admonished, 35. The Thigh. What it is to set a sword upon the thigh, 90. Ferentia, a city in Etruria, to which Viterbo succeeded in the episcopal see, 189. Martianus, bishop of Ferentia, 1291. Ferentinum, an episcopal city of Latium, 367. Bishops of Ferentinum: Boniface, 184 and following. Redemptus, 368. Luminosus, 1291. Ferocinatus bequeaths certain things to the Roman Church, 1105. What iron signifies, 32. Who is made 'a firebrand in the furnace,' 53. Iron returned from the depth of the water, 224. Festus, bishop of the city of Capua, despised by his own on account of avarice, 618.
Fiesole, a city formerly renowned in Tuscany, 1075. Stench signifies carnal concupiscence, 436. A golden clasp, a gift of great price which the Emperors bestowed, 896. The Fig-tree. What it is 'to occupy the ground' as a fig-tree without fruit, 67. What the fig-tree on which Christ sought fruit signifies, 1069. Ficulum or Ficocle, a city in Italy, 754. Severus, bishop of Ficulum, 548. What a surety (fidejussor) is, 1108. Fidentia, a woman, 950. The faithful are members of one body, 46. Faith. That cannot be believed which can be seen, 381. Things visible are seen through things invisible, ibid. Faith is to be urged, not extorted, 524. From those estranged from the faith one ought to draw them by admonishing and persuading, 525.
Pagans and Jews are either to be compelled or to be enticed, not by persuasions only, but by indirect force, 525, 703, 734. See Jews. Gregory orders that country-folk in their idolatry be assembled together, 704. The necessity of faith, 373. Just as branches wither without the strength of the root, so good works severed from faith are nothing, 718, 967. Our faith does not rest upon new revelations, 822. How many strayed from the faith in the fifth and sixth centuries, 114. That confession of faith is to be received which is made not by force but by spontaneous will, 842. The unbeliever does not live without faith, 373. We believe many things with certainty which cannot be seen, 380. No one can be saved among those who hold the faith of Christ yet do not have the life of faith, 861.
He loses the faith who consents to the title 'universal,' 747. Great security's confidence is the simplicity of action, 48. Confidence and security concerning one's own merits are corruptions of the soul, 100. The laity are called 'children of the Church,' 686. See Layman. Those are called 'legitimate children' who are born of lawful wedlock, 801. Philoxenus, a magnificent man, 1046. The End. Toward the end, whether willing or unwilling, we daily tend, 875. Firminus, bishop of Trieste, 1203. Gregory congratulates him on his return from schism, ibid. He fortifies the same against temptations, 1204. And promises him aid, ibid. Firminus suffers much from the schismatics, 1240. He is commended to the exarch Smaragdus, 1241.
That abjuration of heresy which is found among Gregory's Letters seems to belong to this same Firminus, 1300. Fermo, a city in Italy, 944. Bishops of Fermo: Fabius, 943. Passivus, 1187, 1188. 'Fiscalia' are called tributes, 687, 688. The Fisc (treasury). The goods of debtors of the fisc were also anciently, with the mark of the prince affixed, claimed to be kept for it, 1119. Those who fear the scourges of God, and therefore live innocently, how they are to be admonished, 52. The scourges of God are mitigated by mercy, 385. From the scourges of Italy it is not rightly inferred that she has sinned, 615. The scourged are recalled to penitence, 51. He is loved by God who deserves to endure His scourge, 615. God's scourges and blows, with what spirit they are to be received, 1114 and following.
Scourges prove that we are not forsaken by God, ibid. Amid scourges, what consolation is easy, 1028. For those placed amid scourges to commit deeds worthy of scourges is to be proud against Him who strikes, 1088. By what reasoning those who are struck with scourges are to be consoled, 1087, 1088. See Adversity, Affliction, Tribulation. Public scourging was formerly decreed by ecclesiastical judgments against clerics, now forbidden, 1172. The flame, in the case of the three young men, at one and the same time had power for solace and had not power for torment, 324. Flavius, bishop of Reims, 1288. What it is 'to weep without weeping,' 79. Gregory grants forever to the abbess Fora a house with its garden for constructing a monastery, 636.
Florentinus, archdeacon of Ancona, elected bishop, 1269. Florentinus or Florentius, deacon of the Church of Ravenna, 819, 1096. He is elected to the bishopric of Ancona, 1269. Florentinus, servant of God, is ordered to restore six ounces to the monastery of St. Lucy at Syracuse, 626. Florentius, bishop of Epidaurus. The cause of his unjust deposition to be examined in synod, 631, 632. It is committed to Sabinianus, bishop of Zara, to be discussed, 902. Florentius, presbyter of the Church of St. Lawrence at Rome, 420. Florentius, a presbyter, grandfather of Florentius the subdeacon, 225. His hatred and envy toward St. Benedict, ibid. The same man's scheme to destroy the souls of the monks, 228. He pays the penalty of his malice, ibid.
Florentius, a subdeacon elected bishop by the Neapolitans, flees, 635. Florentius, a religious man in the province of Nursia, 308. A bear ministers to him, 309. He curses the perverse monks on account of the slain bear, and immediately divine vengeance struck them down, ibid. He mourns their death, ibid. He purges the wilderness of a serpent more usefully by prayer, 312. He is venerated at Fuldis among the patrons of the Church, 313. Florianus, 623. Floridus, bishop of Tivoli, a man who loved truth and was distinguished for sanctity, 300, 356. Florus, master of the Church of Lyons, proves that the fire of hell is corporeal, 111. Florus, a magnificent man, 1262. Inundations of rivers stilled by miracle, 293, 296. What it is 'to divert the springs abroad,' 74. What a hole in the wall signifies, 30.
What 'forms' (formae) are, 1196. Who the Count of the Forms was, ibid. Formiae, a city in Italy, 495. The Church of Formiae is united to that of Minturno, ibid. Both at length were transferred to Gaeta together with the body of St. Erasmus, ibid. The visitation of the Church of Formiae is committed to Agnellus, bishop of Terracina, 862. Bishops of Formiae: Bacauda, 490, 495. See his entry. Albinus, 947. Paul reckons fornication among the more atrocious crimes, 81. For what cause of fornication spouses may be separated, 1062. How one is to deal with a woman who, on suspicion of fornication, departed from her husband and afterwards returned to him, ibid. Whether on account of fornication it is lawful for a husband to dismiss his wife, 1138. Fortuna, a Jewess converted to the faith, 714. Fortunatus, bishop of Fano, 859.
「formae」（憑證）為何物，1196。憑證伯爵（Count of the Forms）為何人，同上。福爾米亞（Formiae），義大利之城，495。福爾米亞教會與明圖爾諾教會合併，同上。二者最終連同聖厄拉斯莫的遺體一同遷至加埃塔，同上。福爾米亞教會的視察託付於特拉奇納主教阿聶盧斯，862。福爾米亞的主教：巴考達，490、495。參見其條目。阿爾比努斯，947。保祿將姦淫列於更兇惡的罪行之中，81。為何等姦淫之因夫妻可以分離，1062。當如何處理一因姦淫嫌疑而離開丈夫、後又回到他身邊的婦人，同上。是否可因姦淫之故容許丈夫休妻，1138。福爾圖納（Fortuna），一位歸信信德的猶太女子，714。福爾圖納圖斯，法諾主教，859。
Fortunatus, bishop of Naples, elected after the deposition of Demetrius, 673. He subscribed to the Roman Council, ibid., 1288, 1291. How he ought to conduct himself in his church, 672. His zeal for Christian slaves is praised, 933. To him is enjoined the visitation of the Church of Misenum, 988, 989. He is censured because through his fault the Neapolitans were at variance with one another, 1005. His negligence toward the monasteries is reproved, 1056. Very many matters pertaining to the governance of the Church are enjoined upon him by Gregory. See the alphabetical Index of the Letters. Fortunatus, bishop of Todi, very powerful in driving out malignant spirits, 192, 193, 196. He restores sight to a blind man by the sign of the cross, 196. He heals a rabid horse by the sign of the cross, 197.
He recalls a dead man to life, 201. He is not despised with impunity by a Goth, 197. The Goth, repenting and imploring Fortunatus's mercy, is healed when sprinkled with holy water, 200. Many miracles wrought at the tomb of Fortunatus, 200. Fortunatus, abbot of the monastery called the Bath of Cicero, 164, 173, 201. Fortunatus, abbot of the monastery of Cesena, unjustly deposed, to be restored, 1264. Fortunatus, a nobleman, 185, 188. Fortunatus is maintained at the table of the Church of Milan for many years, 720. His case to be settled at Rome, 730, 731. Fortunatus to be removed from the office of defender, 979. What the digging of the altar signifies, 43. Why it was of one cubit, ibid. The bandage binds up the fracture, when discipline represses the fault, 23.
Why the Franks were sometimes called Germans, 918, 920. The kings of the Franks are deservedly called 'Most Christian,' 795. No king of France has hitherto swerved from the orthodox faith, ibid. Formerly the kings of France gloried in this title, 'Illustrious Man,' 519. A brother deceased without children, leaving a wife, what it signifies, 7. Who the surviving brother is who refuses to take the deceased's wife, ibid. Two brothers can contract marriage with two sisters, 1153. St. Frigidianus, bishop of Lucca, a man of wondrous virtue, 293. He diverted a river from its own channel by prayer and command, ibid. He is called 'lukewarm' who neither begins nor completes the good to be accomplished, 94. Why each is required to be either cold or hot, ibid. Who the Frontinianists were, 1067.
What it signifies to receive grain from the Lord, 73. What it is to hide grain, 74. What the grain-canon (frumentarius canon) is, 488. The exactions of grain, 533. Fruniscendus, a debtor of the Church of Otranto, to be compelled to pay, 1004. To flee. To be forbidden to flee in winter or on the Sabbath, what it is, 523. St. Fulgentius sometimes signed his letters with this inscription, 'servant of the servants,' etc., 481. St. Fulgentius, bishop of Utriculum, 300. Enclosed within a circle by order of Totila, he is marvelously freed, ibid. How smoke denotes the felicity of the wicked, 492. Fondi, an episcopal city in Latium, 133, 289, 633, 634. Bishops of Fondi: Andreas, 289. Agnellus, 634, 947, 1291. A thief detected by the help of a serpent, 161.
Thieves recalled from theft by a miracle, 304, 305, 329. The penalty of thieves, 1152. How things stolen from churches are to be restored, 1153. How theft in a monk was punished, 1124. Furcus, bishop of Capua, who died at Rome, 737, 738, 760. Fuscus, abbot of a monastery at Naples, obtains very many things for his monastery, 1049, 1050 and following. Fuscus, a chief physician (archiater), 554. The dying often foreknow the future by revelation, 409, 413. St. Gabinus. See Gavinus. Gairaldus, abbot of St. Medard of Soissons, 1285. Galaad (Gilead) is interpreted 'heap of testimony,' 72. By Gilead the Church is expressed, ibid. Who are the pregnant ones of Gilead, ibid. St. Galla, daughter of the consul Symmachus, 392. She is believed to be the same to whom St. Fulgentius wrote, ibid.
A widow, she refused a second marriage, ibid. She embraced the monastic life, ibid. She is admonished by blessed Peter of her approaching death and that of her two sisters, ibid. Galla, a widow, 428. Why Gaul is called Germania, 781, 782. Why the Gallican Church is the offspring of the Roman, 781. The rectors of the province of Arles and Marseilles are called 'patricians of the Gauls,' 493. Whether the legation of the Gauls on behalf of the holy see was always committed to the bishops of Arles, 781. What the kingdom of Gaul was like under Childebert, 783. The kings of Gaul, see Franks. Gallipolis or Callipolis, an episcopal city of Calabria, 637, 808. The Church of Gallipoli is committed to Peter, bishop of Otranto, for visitation, 807. See Callipolis.
A cock uttering high crowings in the deep of night, what it signifies, 100. A cock beating its wings before it crows and striking itself thereby, what it signifies, ibid. Garnerus, a regular canon of St. Victor of Paris, in what year he lived, 110. He composed a work called Gregorianum, 110. To Gaudentius, bishop of Nola, is committed the visitation of the Church of Capua, 737. See the alphabetical Index of the Letters. Gaudentius, a presbyter, 184. To Gaudiosus, bishop of Eugubium, is enjoined the visitation of the Church of Tadinum, 995, 996. Gaudiosus, a presbyter, 800. Gaudiosus, master of the soldiers in Africa, 560. His sincerity of mind is praised, ibid. And Hilarius, rector of the patrimony, is commended to him, 561.
Gaudiosus, primicerius and representative (responsalis) of the province of Ravenna, deceased, 667. Gaudiosus, a defender, 956. A certain Gaudiosus complained before Gregory of violence done to him by the agent (actionarius) of the Roman Church, 547. What the disciples' joy of truth ought to be, 1110. What it is 'to rejoice without rejoicing,' 79. Gavinus and Luxurius in Sardinia, 931. St. Gavinus, martyr at Torres in Sardinia, 931. The fire of Gehenna is corporeal, 417. It is one fire, but it does not torment all sinners in one manner, 448. It will torment the reprobate without end, 449. Gelasius, a subdeacon who had lapsed, 596. 'Genium' sometimes signifies adornment, splendor, honor, or privilege, 914. 'Genius' anciently was wont to signify a demon, 1300. Whether it was lawful to swear by one's genius, ibid.
Gennadius, patrician and exarch of Africa, 550, 558, 841. On account of his victories, see the alphabetical Index of the Letters. Gennadius Scholarius, patriarch of Constantinople, made use in the Council of Florence, against the Greeks, of the books of Gregory's Dialogues, 104. Why the Vandal Arian prince is called 'gentile' (heathen), 280. 'To write with a gentle hand,' 1088. Genoa, a most renowned city of Liguria, 461, 646. George, a presbyter of Constantinople, 847, 833. His error concerning the damned freed from hell by Christ, 861. George, prefect of Italy, 527. A certain George is commended to Donus, bishop of Messina, 823. The ancient Church of St. George, 1173, 1174. Germania. What is to be understood by 'the parts of Germany,' 781. Lugdunensian Germania, 782, 920.
Germanus, bishop of Capua, whose soul St. Benedict saw carried into heaven by the angels, 269. Gerontius, a monk of the Gregorian monastery, is made certain in a vision concerning his own death and that of his brethren, 409, 412. He frees the deacon Paschasius from purgatory by his prayers, 444, 445. 'Gerontocomia' are hospices for the aged, 1091. By whom the gerontocomium on Mount Sinai was constructed, 1092. Whether 'gesta' and 'facta' (deeds and acts) differ, 577. What a hump (gibbus) signifies, 11. What it is for giants to groan under the waters, 849. Gildas, surnamed 'the Wise,' a writer, 1038. What it is 'to restrain the sword from blood,' 75. What it is to place a sword upon the thigh, 90. 'Bound to the glebe,' or subject to the body, and of servile condition, 757.
'Glory to God in the highest,' a hymn employed in prosperous matters and in thanksgivings, 764, 765, 1029, 1109, 1111, 1237, 1238. The man greedy of vain and empty glory is depicted, 9. Those lie prostrate in God's eyes who swell before others through the appetite for vain glory, 172. He is truly glorious who glories not in temporal power but in the passion of Christ, 850. The fleeting glory of the world is wont to hinder zeal for eternal life, 1077. 'Your Glory' (Gloria vestra), a title of honor by which Gregory addresses kings and emperors, 583, 684. Masters of the soldiers, 909, 985, 988, 998. Patricians, 834, 1025. Prefects, 1068. Advocates or scholastics, 721. Domestics, 1081, 1083. Distributors (erogatores), 1032, 1033. Illustrious women, 1077, 1088. A subdeacon, 1274.
And by which Gregory himself is addressed by King Reccared, 978. Gloriosa, wife of Andreas the scholastic, 952. Gloriosus, bishop of Ostia, 947, 1288. Godiscalchus, a most worthy man, 511. Godiscalcus, duke of Campania, 1048. Gordia or Gurdia, sister of Maurice, who was given in marriage to Philip, duke of the East, 877. Gorgona or Gorgonia, an island of the Tyrrhenian Sea, 545, 546, 729. The abbot Orosius is committed with the visitation of the monks dwelling there, 546. The Goths. Why for the Goths the Vandals are sometimes taken, 115. By 'the kings of the nations' are understood the kings of the Goths who occupied part of the Gauls, 831. The Goths try in vain to burn the monk Benedict, 324. Grado, an island, to which Severus of Aquileia transferred his see, 502, 1240.
A higher rank will not be approved before God, but the merit of one's life, 562. To what degree of generation the prohibited degrees in contracting marriage extend, 1154 and following, 1275, 1277 and following, 1279. What Roman law permits concerning this matter, 1153, 1154. The Greek schismatics corrupted the passage of Gregory's Dialogues where the procession of the Holy Spirit from the Son is treated, 118, 275. Gregory complains that he lacks interpreters of the Greek tongue, 1071. That it may not be lawful for a bishop to teach grammar, 1140, 1141. The necessity of grace for patiently enduring the scourges of God, 185. The gifts of God go before every work of God, and from the subsequent work the gifts themselves increase, 168.
His grace is to be sought, without whom there is nowhere without fault, with whom there is nowhere without justice, 849. We ought so to presume upon grace that we be not negligent in work or in prayer, 855. Without God's help our enemy cannot be conquered, 790. Without divine grace, human love harms us all the more, 957. Without the grace of divine mercy no one can pant after eternal things, 1077. Human grace (favor). See Favor. Gratianus or Gratiosus, bishop of Nomentum, 638, 1291. Gratianus, deacon of the Church of Venafro, to be incardinated into that of Naples, 799. Gratiosa, an abbess, 673. Gratiosus, a subdeacon, 636. Gratiosus, a notary, 1046. Gravinianus, a deacon, 602. Gregoria, 589.
Gregoria, chamberlain of the Empress, asks a difficult and useless thing of St. Gregory, 869. Gregoria, a Roman virgin and nun, 301. — Gregory flees the pontificate by going into hiding, 1, 517, 849. How greatly he shrank from the pontificate, 489, 516, 520. In what spirit he undertook the pontificate, 515, 517, 521, 849. He compares secular affairs to the storms of the sea, but the occupations of the solitary life to the shore, 152. He laments the peace of solitude, lost through his promotion to the pontificate, 149, 152, 488, 491, 492, 516, 531, 1031, 1027. He was cast down from the delight of contemplation, 491, 492, 493. And almost separated from the love of God, 519. Yet he does not neglect the hierarchical functions, 491. He complains that he loves his own storm-tossed life in the pontificate, 531.
He calls the priesthood a heavy burden, 610. Newly ordained, he writes synodical letters to the other patriarchs, 490, 517. And to the prelates of the principal sees, 517, 541. How many years he lived in the pontificate, 478. In what sense he says he is not of the Romans, 520. — Gregory professes that, just as he venerates the four books of the Gospel, so he venerates the four earlier councils, 615, 632. He likewise venerates also the fifth council, 515, 957. He professes to guard inviolate the faith of the Council of Chalcedon, 683. While holding the urban prefecture, he subscribed to the sworn undertaking concerning the condemnation of the Three Chapters, 682. What he held concerning the procession of the Holy Spirit from the Father and the Son, 118. His veneration toward the holy Fathers, 1065.
— How greatly Gregory feared negligence in the care of souls, 500, 522. How solicitous he was for the salvation of Venantius, a patrician and former monk, 523ff. Tenacious of the ancient and ecclesiastical discipline, 529, 721, 793, 915, 916. Gregory's concern for the observance of the canons, 529, 663, 664, 686, 701, 713. He rejoices over a bishop's conversion to a better way of life, 609. He is grievously afflicted by another's fault, 613. He was tormented by the fault of others, and gladdened by good conduct, 928. He judges that the correction of bishops pertains to himself, 617. He says he lives if the bishops stand firm in the Lord, 626. He refutes an imperial law as contrary to the divine one, 676, 677, 678. In the case of John of Constantinople.
He says he fears nothing but the almighty Lord, 746. He says he is more ready to die than to suffer the Church of blessed Peter to degenerate in his own days, 725. He says those gifts are pleasing to him which have been seasoned with the sweetness of a priestly and holy manner of life, 831. He believes the care of all the Churches has been laid upon him, 865. He desires all to be great, whose honor, however, does not detract from the honor of God, 879. In those things which he knows to harm bishops, he burns, 1022. He strives to inspire his zeal against the Donatists in a bishop, 612. Gregory's zeal for recalling schismatics to the Church, 608, 614, 615ff., 652, 683, 684, 778. Against the attempts of heretics he implores the aid of the magnates, 559. He groans that the heresy of the Donatists is spreading, 612.
What he did for the conversion of heretics and Jews, see Agnoetae, Manichaeans, Photinians, Jews. Solicitous for calling idolaters to the faith, 701, 702, 703. Gregory's solicitude concerning souls straying from the truth, 501. — Gregory willed that concerning Churches deprived of pastors nothing be done without the knowledge of their proper bishop, 529. Gregory's solicitude concerning other dioceses, 685. He admonishes a bishop that, on the occasion of a plague, he exhort the peoples to penance and faith, 569, 570. He takes it ill that bishops be despised by their own clergy, 704. How he conducted himself toward bishops unjustly deposed, 628, 630, 631, 632, 665. How toward bishops afflicted with injury, 623, 624, 625, 839.
How he came to the aid of bishops driven out by enemies, 540, 634, 638. How he behaved toward bishops or presbyters who were delinquent or disobedient, 656, 657, 689, 735, 736, 739, 756. What sort he was toward the negligent, 693, 900. What sort toward bishops who repented, 991, 992. He reproves a bishop who sought human praise from good works, 626. He calls bishops brothers, not indeed sons, 1047. — Gregory calls himself a defender of the goods of the poor, 1059. And a steward, 1232. See Patrimony. His various almsgivings, 502, 506, 538, 541, 546, 548, 549, 550, 574, 596, 599, 707, 756, 793, 872, 956, 1062. He comes to the aid of poor bishops, 554, 1211.
To a bishop who had not the means to feed the poor, he pays out two thousand measures of wheat, 794. He sends garments for the baptizing of the needy, 893. For the repair of Churches he orders twenty solidi to be given, 1075. On behalf of a merchant who had suffered loss, lest the money promised by him be exacted, he bids a bishop and a subdeacon intervene, 955, 956. He pays on behalf of debtors, 670, 724. He ransoms captives, 609, 636, 820. He fears lest his alms be spurned by the needy through a sense of vain honor, 599, 1062, 1232. He commands that aid be given to the poor in the provinces, lest, if they came to Rome, they be more burdened by the journey, 627. He does not wish his apocrisiarius to be mixed up in cases that would burden the poor, 993.
He undertakes with fear the distribution of others' alms, 872, 874, 911. He sends beds and bedding to be stored in a hospice for the aged, for pilgrims, 1092. See Xenodochium. — Gregory believes himself to be a father of orphans and widows, 551, 552, 553. He comes to the aid of widows, 528, 626, 627, 823. He orders that to orphans the father's substance pledged to the Church be restored, 638, 639. He commends an Armenian orphan to a Roman patrician, 643, 644. He protects the oppressed and the vexed, 542, 543, 547, 548, 550, 551, 556, 768, 769, 821, 1025, 1035. He does not suffer others to be grieved contrary to equity, 973.
How solicitous he was in composing disputes, 527, 648, 619, 652, 633, 824, 825, 880, 887, 959, 960. — Gregory's solicitude concerning Italy, which the Lombards were devastating, 570, 590, 591. Concerning Rome, which the same threatened, 607. Concerning Naples, 609. His solicitude toward the Sardinians, Corsicans and Sicilians, 768, 769. He labors for peace, 816. He orders an abundance of grain to be sent to Rome, 557, 960. — Gregory's liberality toward monasteries, 913. He takes care that testaments made for the building of monasteries be fulfilled, 687, 689. He wishes aid to be brought to Theodosia, who was thinking of building a monastery, 693. He orders monks to be introduced into this monastery, 728. He commands that slaves taken from a monastery be restored, 761.
Gregory's solicitude for the preservation of regular discipline in monasteries, 732, 733. See Monks, Monasteries. Gregory reckons it gain if he lays up before God reward rather than riches, 526. Whatever had been diverted contrary to equity to the advantage of the Roman Church he orders to be restored, 523. He commands that a donation of a handmaid of God be restored to the monastery itself, 539. He was unwilling that the patrimony of the Roman Church be increased by frauds and thefts, 533, 534, 535, 536, 553, 595, 655, 656. He orders the price of a gift to be restored, 926. A house given to his Church he wishes restored, moved by mercy toward a poor woman, 948, 956. He orders an estate to be restored to a monastery, 650, 951.
He commands that goods unjustly bequeathed to Churches, and to the detriment of others, be restored, 896. He does not wish others' slaves to be unjustly detained by the Churches, 897. — Gregory takes no delight in gifts, 533, 586, 841. Garments given him as a present by a bishop he orders to be sold, and their price restored to the same bishop, 554. For gifts sent by himself he refuses to accept a price, 917. Those who conduct the Church's affairs he by no means suffers to be defrauded of their labor, 539, 637. Toward those who have deserved well of the Church he shows himself grateful, 992, 993. Vain superfluity does not delight him, 526. He forbids the bishops of Sicily to come to celebrate the day of his ordination, ibid.
He exhorts a bishop desiring to come to Rome to spare himself the labors of so great a journey, 554. — How averse Gregory was from lawsuits, 497, 625, 671, 672. He wishes the goods of the Church, as the goods of the poor, to be defended not by force but by reason, 526. He preserved to each their own rights, 645, 646. Just as in the courts he was unwilling that the privileges of laymen be disturbed, so against those who prejudiced them he resisted by authority, 626, 627. He is pricked by the sting of conscience, because he had removed a servant of God for a fault that was not grave, 594. He wished to have scandal with no man, 663. From the highest to the lowest he wished to give occasion of scandal to no man, 879. — What sort was Gregory's zeal for justice, 937. What was his equity, 619. With what equity he wished cases to be examined, 526, 643, 822.
He defines nothing while the causes remain undiscussed, 627, 643, 975. Nor against a party unheard, 942, 959, 1061. What has once been rightly determined he wishes fulfilled without delay, 1078. He neglects no man's complaint, 960. In others' cases he is not moved by private hatred, 812, 813, 814. For personal love he defends no one, 581, 582. For no one ever does he ask protection, unless justice favors it, 1079. He believes it base to defend that which he has not first established to be just, 1080. He loves men on account of justice; he does not set justice after men, ibid. With him no subreption finds place, 579. He does not consider the person, 644. To the precepts of the Gospel, the institutions of the canons, the advantages of the brethren, he never prefers the person, 746.
— Gregory a prudent physician, 977. In all cases, especially in those which are God's, he is wont to constrain men by reason rather than by power, 723. He so executes outwardly the things of justice that he by no means sets aside the things of love and charity that are within, 852. He does not wish to dissemble crimes and let them go unpunished, 653. That he corrects the faults of others proceeds not from harshness but from fraternal charity, 928, 1090. — Gregory's wonderful humility, 1027, 1028. In describing the character of a pastor, he says that as a foul painter he has depicted a handsome man, 102. He calls himself a poor little man, 152. He confesses himself liable to error, 172. He says he was ignorant of many things which he learned from another monk, 324.
Whether Gregory was the first of all to adorn himself with this title of humility, 'Servant of the servants of God,' 481, 482, 525, 1213, 1294. He acknowledges himself unequal to the pontificate, 492, 507, 514. He takes it ill to be praised, 494, 516, 618, 713, 855. He names himself dust and an unworthy servant of God, 524. He calls himself dust and a worm, 676. He dreads the weight of his own infirmity, and fears the account to be rendered, 610. He says he is pressed into the depths by the weight of his own faults, 680, 879. He says he is prepared to be corrected and amended by all, 617, 618. He professes himself unworthy to pray for others, 712. Or to whom a revelation from God should be granted, 869. He says he is afflicted less than he deserves, 712. He says he does not do what he seems to know, 778.
He says he was always of evil habits, 873. He humbles himself before the monks, 877. He calls himself inferior to a certain presbyter, 879. He acknowledges himself unworthy of the honor of those who preside and of the rank of those who stand, 888. He says he can transact nothing, ibid. — Gregory forbids his writings to be read at table in the presence of strangers, 856. He calls his own writings bran in comparison with the writings of Augustine, 1067. He does not approve that his commentaries on Job be read publicly at vigils, 1195, 1196. He is prepared to render an account of his faith to other bishops, 779. He is prepared to imitate his inferiors in the good, 941. He attributed the conversion of the English to the prayers of Eulogius of Alexandria, 918, 919. He says the bishops are in place his brothers, but in character his fathers, 919.
He calls himself the servant of all priests, insofar as they themselves live in a priestly manner, 749. He refuses to be called universal bishop, 919. He says his honor is the honor of the universal Church and of his brethren, ibid. He professes that through the burdens of the episcopate he has been made the servant of all, 1123. He calls himself lazy and useless, and torpid in idle sloth, 1028. He asks Rusticiana not thenceforth to name herself a handmaid in her letters to Gregory, 1123. He begs the prayers of others, 806, 807, 874, 971, 1091, 1093, 1116. He complains that he was called simple and foolish by Maurice, 765, 766. In what way he is foolish, ibid. — How ready Gregory was in pardoning injuries, 618, 817, 818.
Not only does he inflict no prejudices, but he bears with equanimity those inflicted on himself, 1059. He was unwilling to involve himself in the death of the Lombards, 726. His solicitude for friends, 524, 1079, 1080, 1081. His unconquered constancy, 725, 749. His zeal for sacred reading, 908. He loves a holy work in others, 1029. And in a way makes it his own, ibid., 1031. He pants for the heavenly homeland, 1032, 1064, 1065. His only consolation, the expectation of death, 1233. — Gregory, being unable to fast on Holy Saturday, obtains through the prayers of Eleutherius the power to fast, 352. He suffers from a disease of the stomach, 707. His infirmities, 352, 965, 990, 1032, 1033, 1064, 1065, 1114, 1115, 1116, 1123, 1124. His various calamities and sorrows, 713, 765, 767, 770, 836.
He is prepared to bear any adversity whatever, provided he endure it with the salvation of his soul, 767. By the sorrows of this life he is driven to the love of heavenly things, 770. In those things which others suffer he is disturbed, 1066. Gregory's eulogy, 484, 621. He is called the most beautiful ornament of the Church, 1036. The most august flower of all drooping Europe, ibid. An outstanding watchman, ibid. A spiritual vein of the living fountain, 1039. A living wave of knowledge, ibid. Most holy apostolic pope, 1292. Whose heart was kindled by the grace of the Holy Spirit, 1293. Gregory did not first deliver in homilies even the books which he wrote on Job, 532. This work he published at the request of Leander, bishop of Seville, 532. And sends it to him, 777.
He takes it ill that these commentaries on Job be read publicly at vigils, 1195, 1196. Why he wrote the book of the Pastoral Rule, 1, 103. The encomium of this book, 620, 1040. This book, offered to the emperor and translated into the Greek tongue by Anastasius of Antioch, Gregory receives with reluctance, 1196. He sends it to the presbyter Columbus, 729. And to St. Leander, 777. He promises it to Venantius the bishop, 729. — Gregory called by the Greeks 'Dialogus' on account of the books of the Dialogues most dear to them, 103. On what occasion he published these books, 105, 116. In what place, 116. He composed these with Peter the deacon by questions and answers, 107. Who attribute these books to Gregory, 106, 107, 532. Who deny them, 113. Who approved them, 108.
These books are asserted to be Gregory's, 105ff., 113ff. By whom these books were translated into Greek, 103, 107, 111, 112, 121. Why there is so great a difference among the versions of these books, 112. Various interpretations of the Dialogues, 116, 117, 118. By the Greek schismatics the Greek version was corrupted, 118, 275. The Gregorian Dialogues promoted the conversion of the Lombards not a little, 114. They contain remarkable examples of the virtues, 115. In them many dogmas of the faith are set forth and established, ibid. In them it was Gregory's intention to speak only of the saints who flourished in Italy, 116. In narrating miracles Gregory observes the laws of history, 114.
What Gregory narrates in these he had heard from good and faithful men, or had learned through himself, 152, 153. Something false crept into these Dialogues, 115. Who converses with Gregory in the Dialogues, ibid. With what congratulation that work was received, 116. What was accomplished in this edition of the work, 117, 118, 119. — The excellence of Gregory's letters, 477. What was taken from, what added to the Register of the Letters, 480. Why the summaries of the letters were changed, ibid. Whether the letter to Venerius of Cagliari was altogether rejected, 1303, 1304. Gregory wrote as many books of letters as years he lived in the pontificate, 478, 479. From the Gregorian letters Pope Hadrian I collected two books of Decretals, 479.
Gregory wrote on the Canticle, 140. His other works, 1195. Gregory, a monk from Mount Sinai, in what year and on what occasion he was made bishop of Antioch, 507. He was a man of great virtue, ibid. He ruled the See of Antioch for twenty-three years and left it to his successor, ibid. What was done concerning that Gregory in the synod of John of Constantinople, Pelagius II ratified, 984. Gregory, bishop of Agrigentum, is summoned to Rome to clear himself, 557. At Rome he awaits his accusers, 634. Whom Gregory orders to be quickly sent to Rome, 633. Gregory, bishop of Porto, 1287. Gregory, presbyter and abbot of the monastery of St. Theodore in Sicily, 496. Through his negligence nearly all the monks of this monastery lapsed, 732.
After a long penance he is restored to his place, ibid. Gregory, a monk of the monastery of St. Benedict near Terracina, 384. He saw the soul of his brother Speciosus, a monk, going forth from the body, 385. Gregory, prefect of Italy, 506. Prefect of the City, 521. He is called ex-prefect, 947, 1193. He builds a basilica in honor of the martyrs, 947. After many labors endured in the siege of Rome, he is accused by Maurice, but is excused by Gregory the Great, 767. He takes refuge in the asylum of the Church, 1078. By Gregory the Great he is commended to various bishops and judges alike, 1082, 1083, 1084, 1085. That he came rather late into Sicily is excused, 1085. The flock follows to the precipice a shepherd walking along the steep places, 4.
He who refuses to feed the flock of God, being lawfully called, is convicted of not loving the supreme Shepherd, 6. The flock is called the people under a prelate, 13. The flock advances better by the examples of the shepherd than by his words, 15. The Lord's flock ought not to remain destitute through the lapse or death of the shepherd, 503, 564, 572. See Pastor. Grumentum, a city of Lucania, 1209. The parish of Grumentum, 1209. Gregory asks that the family of the Grussingi be released, 571. Gudwin, duke of Naples, 1268. Guitmund, archbishop of Aversa, cites Gregory's Dialogues in his book on the truth of the Eucharist, 107. Those given to gluttony, who are to be admonished, 61, 62, 63. The companions of the vice of gluttony are loquacity, levity of conduct, and lust, 61, 62. Gulfar, master of the soldiers, 614, 998.
His zeal for recalling schismatics to the Church, 998. Gummarith, duke of the Lombards, 297. Gundeberga, sister of Adaloald, married Arioald, 1271. The small but innumerable drops of the rains fill the deep whirlpools of rivers, 91. H. What it is to dwell with oneself, 216, 217. Pope Hadrian I in his letter to Charlemagne cites the Dialogues under Gregory's name, 107. From the Gregorian letters he collected only two books of Decretals, 479. Having sent relics to Charlemagne, Hadrian is terrified by a revelation, 708. The emperor Hadrian instituted 'comites,' 499, 500. Hadrian, bishop of Thebes, having suffered injury from bishops, takes refuge at Rome, 627, 628, 629. Unjustly deposed, he is restored by Gregory, 628, 630.
He is accused before the emperors by deacons of many crimes, 629. He is compelled to confess the charges laid against him concerning money matters, though false, ibid. Pelagius II had exempted him from the jurisdiction of the metropolitan of Larissa, 630. Gregory again exempts him, ibid. Gregory wishes to examine Hadrian's reconciliation with his accusers, 653. Hadrian, notary of Sicily, 976, 1055, 1137. He is praised for prosecuting enchanters and soothsayers, 1039. He is called chartulary, 1231. See the alphabetical Index of the Letters. Inheritance. Sons do not come to the inheritance except through the scourges of discipline, 50. He who abstains from the inheritance of his parents ought not to sustain the hereditary burdens, 820.
An inheritance is called 'lying' (jacens) which has not yet been entered upon, 821. An inheritance is entered upon either by word or by deed, ibid. An inheritance is passed over when the heir suffers himself to be excluded by lapse of time, ibid. It is repudiated when he to whom it has been conveyed refuses to enter upon it, ibid. An heir is compelled to pay if the one from whom he derives had bequeathed things not his own, 896. What is the heir 'ex asse,' 990. Who is called heir 'in eight or in four ounces,' 990. What is the heir 'in one ounce,' 1189, 1190. Heresy falsely imputed by Catholics with impotent zeal to other Catholics, 803. The truth so neglected by such insidious men that they do not even know the very heresy they impose, 803, 804. Under the pretext of heresy Gregory did not permit anyone professing the true faith to be afflicted, 803.
Not to believe one who truly professes is not to purge heresy, but to make it, 805. He who does not consent to believe a right profession, in that which he condemns another, accuses himself, 804. It is unfaithfulness not to have faith in the faithful, 805. Gregory declares the presbyter Athanasius, after his orthodox profession of faith, to be a Catholic, 843, 844. What those accused of heresy ought to do, 1129. The heads of the heresy which was believed to have recently arisen at Constantinople, 1130ff. It is refuted by St. Gregory, ibid. The first heresy in the Church was the simoniacal. See Simony. Heretics are figured by the pregnant women of Gilead, 72. How heretics turn the law of God into a sacrifice to Satan, 73. They offer to the devil the gifts of God bestowed upon us, ibid.
What admonitions are to be given to heretics, 73. They make discord out of the precepts of peace, ibid. When the vessels of heretics are taken away and offered to the Church, God is said to take no delight in them, just as neither in their temples, 697. Different was the mind of Gregory and of Honoratus, bishop of Novara, 697. By whose questions the Church is instructed by the heretics, 895. The persecution and malice of heretics against the Catholic Church, 559. It is a great grace of God almighty that among heretics there is no unity, 895. The law pursues their depravity, 714. Heretics are always to be restrained by Catholic priests with force and reason, 731. Those who persecute heretics sometimes make heresies, 1132. Heretics under the emperor Maurice were compelled to fall silent, 1134.
Concerning the baptism of heretics inquiry is made, 1167, and the whole Letter 67 of Book XI. With how great gentleness heretics returning to the unity of the Church are to be received, 500. The various modes of reconciling heretics, 1167ff. The form of abjuring heresy, 1300ff. Halitgar, bishop of Cambrai, 1149. Harenata, a place so called, into which the See of Velletri was transferred by Gregory, 578. What Hebdomum signifies, 1301. The dull-witted, who are to be admonished, 40. By the labor of Helena, mother of Constantine, God kindled the hearts of the Romans to the Christian faith, 1113. Helena is commended by St. Gregory, 1104. Eli's false piety toward his sons, ruinous to himself and to them, 23. Elias, presbyter and abbot of Isauria, 763. Gregory sends him the Gospels, ibid.
Gregory outdoes his modest request for aid by his liberality, ibid. And he prays for him all spiritual goods, 764. Helladia, or Hellas, is properly Achaia, 789. The bishops of Helladia were by ancient custom subject to the bishop of Corinth, 790. The Heptaticum or Heptateuch signifies the seven earlier books of sacred Scripture, 596, 597, 865, 867. What is signified by the herbs which nourish some animals and kill others, 33. Herculanus, a most holy man, taken from a monastery to the episcopate of the city of Perugia, 300. Totila's ferocity against the holy bishop, 301f. Ericius. See Ericius. The daughter of Herbert, king of the Franks, ibid. Out of hatred for the faith, despoiled by her father of all things, she is thrust into prison, ibid.
She refuses to receive communion from the hand of an Arian bishop, 345. After her death her sanctity is confirmed by miracles, 345. A solitary swallow led an admirable life upon the mountains of Praeneste, 396. Hiberia. See Iberia. Hieracium, an episcopal city of Calabria, 871. Hierarchicus, that is, a steward, or a bishop-visitor, 691, 692. Cheerfulness in the saints and even in the monks is praised, and is reconciled with penance, 360. St. Hilary, monk of Lérins and archbishop of Arles, 1101. Hilary, whom Gregory commends to Queen Brunhild, 1024. To Vantilo and Arigius, ibid., 1025. Who that Hilary was, is uncertain, 1026. Mention of him still, 648.
Pope Hilarus, immediately after his ordination, sent letters of communion to all the bishops of Gaul, 542. Hilarus, or Hilary, a monk of Africa and chartulary, 561, 566, 612, 1068, 1185, 1199, 1201. He is called notary, 1089. As legate of the Apostolic See he convenes a council, over which he presides, 567. He is called rector of the patrimony, and is commended to Gennadius, exarch of Africa, 560. Hilarus, a subdeacon and calumniator, with what penalties he is to be visited, 1172. Hilarus, from the city of Tauromenium, 821. Hincmar, metropolitan of Reims, delegated visitor-bishops to the desolate Churches of his province, 501. He brings forward very many testimonies from the Gregorian Dialogues in his own works, 107. And from other works of the same Father, 1156, 1235.
Hippolytus, a cleric of Milan, 644. Hippolytus, a notary, 683, 684. Hispalis (Seville), a city of Spain, metropolis of Andalusia, 531. The bishop of Seville, St. Leander. See his title. Spain, formerly called Iberia, 431, 1167. On account of the cause of the Three Chapters, Spain was not divided by schism, 614. The bishops of Istria schismatic in the cause of the Three Chapters, 608. See Schismatics, Bishop of Istria, Providentius, 778. Actors are debarred from the clerical state, 675. For how many years a homicide ought to do penance, 1293. Gregory transmits two copies of his homilies to Secundinus, 971. Man. Nature begot all men equal, but fault places some below others, 20. Man is the work of God, vice the work of man, 772.
Man was so constituted that reason should possess the soul, and the soul the body, 43. Man was created by God as a middle being between angel and brute animal, 373. He has immortality in common with the angel, mortality in common with the brute, ibid. Man standing before sin God admonished to his face, but fallen, from behind, 82. How great was man's felicity in paradise before sin, and how great his misery after sin, 372. Man after sin is like an infant born and reared in prison, ibid. The soul of man died through Adam, 802, 883. Man in sinning turned his back to the face of God, 82. How the destruction of man and of beasts is one, 377. What man has more than the beasts, ibid. The various orders of men, 783.
Homobonus, bishop of Alba, ordained by Gregory, 633. What our honor is, 49. Who gives his honor to strangers, ibid. The distinction between the right and the honor of a bishop, 495. Here honor is understood as the use of the pallium in an archbishop, 518. Those who snatch at honor out of pride Gregory cannot endure, 739. He who wishes to be honored against God merits no honor, 879. While honor is outwardly conferred by men, the mind is plunged into the depths, 880. He who advances in honors and falls in morals is lifted up when he is cast down, 1027. Let the reward of honor be a good life, 1142. Honorata, a handmaid, is summoned to Rome with her son, 596. Thrust into a monastery on account of a second marriage, she is ordered to be recalled thence, 716, 717.
Honoratus, bishop of Novara, converts a temple of idols into a Church, 697. Honoratus, a presbyter to whom the care of the widowed Church of Manium is committed, 565. Honoratus, archdeacon of Salona, that he be cast down from the office of the diaconate to be promoted to the priesthood, 504, 581, 582, 583. He is ordered to be restored to his rank, 504, 581, 583, 584. In his custody were the goods of the Church of Salona, 505. Honoratus is summoned to Rome by Gregory, 581, 583, 584. Natalis, bishop of Salona, having died, Honoratus, absolved of the charges laid against him, is restored to the rank of his order, 647, 812. He is chosen bishop of Salona, 657. But Maximus invades that See, 658. With whom he does not communicate, 812, 813. Honoratus is commended to Maximus, 1034.
Honoratus, deacon of the Roman Church, apocrisiarius in the court of the emperor, 543, 544, 619. To him Gregory gives charge to plead before the emperors on behalf of the vexed Sardinians, 543. To him Venantius is commended for obtaining the documents of ex-consulship, 619. He is deputed to investigate the case of Hadrian the bishop, 628, 630. St. Honoratus, monk and of Lérins, 1101. From his name Lérins is called the island of St. Honoratus, ibid. Honoratus, most zealous for silence and abstinence, 153. His abstinence is confirmed by a miracle, ibid. He built the very ample monastery of Fondi, of which he was also abbot, 153. He frees that monastery from the fall of an overhanging cliff, 156. Taught by the sole teaching of the Holy Spirit, ibid.
He is venerated by his disciple Libertinus, 157. By his little boot a boy is called back from the dead, 160. Honoratus, a disciple of St. Benedict, 208, 240. Pope Honorius I founded the Church of St. Pancras on the Aurelian Way, 697. Honorius, bishop of Taranto, 1232. Horosius, an abbot under whose obedience and rule Gregory places the monks living on the island of Christ's mount, 545. To him is committed the correction of the monks of the island of Gorgona, 546. Who the granary-keepers are, 1205. What a granary is, ibid. Hortanum, commonly Orta, formerly a city of Etruria, now a town of the patrimony of St. Peter, 521. Blandus, bishop of Orta, ibid. Hortona, a city in Italy, 721. The visitation of the Church of Hortona is committed to Barbarus the bishop, ibid.
A gardener-monk, distinguished for his holiness, appointed a serpent to guard his garden, 161. How he caught a thief, ibid. His kindness toward the thief, 164. A gardener as founder of a hospice, 1261. Garden. Who is said to dwell in the gardens of the Church, 75. Hospito, leader of the Barbaricini in Sardinia, 701. Gregory admonishes him to lend aid to Felix and Cyriacus in converting the Barbaricini, 701, 702. The care of guests once lay upon the faithful, and especially upon bishops, 1059, 1116, 1151, 1269. The enemies of God prosper on His left hand and are broken on His right, 77. 'Enemy' means the same as 'army,' 568, 591. Spiritual arms are to be set against hostile swords, 1138ff. A victim will truly be offered to God for us when we have made ourselves the victim, 472.
We shall not need a saving victim after death, if before death we have ourselves been a victim to God, 473. What 'Hualinum' or 'Huelinum' signifies, 1039. The humble are signified by David, 36. How the humble are to be admonished, 58. The humble are imitators of God, 59. Let them not be subject more than is expedient, ibid. Let them seek to lie hidden, yet, that they may profit others, let them be brought forth against their will, 185. It is no great thing to be humble toward those by whom we are honored, 599. He who is least to himself is great before God, 21. As the proud glory in honors, so the humble glory in their own contempt, 176. He truly loves the heights who does not cut off his mind from the root of humility, 1030. Humility is the raising up of the priestly office, 655. Humility arises from the recognition of those better than oneself, 153.
To teach humility alone, God became small even unto the suffering of death, 744. The effects of true humility, 7. How greatly humility avails in the working of miracles, 160. Humility is a sign of the Holy Spirit dwelling in the mind, 156. Those who have learned to despise themselves are under God's keeping, 172. As the proud glory in honors, so the humble glory in their own contempt, 176. Why Christ willed to rise before the humble, He who had willed to die before the proud, 229. We are the more powerful over our own conduct in proportion as we are made one with God through humility, 329. What false humility is, 7, 23. Sloth is veiled under the appearance of humility, 59. Why Paul joins the appearance of humility to superstition, 62.
The connection between humility and charity, 852. A comparison of humility and pride, 744. Obstinacy is opposed to humility, 7. Poverty is the guardian of humility, 184. For the safeguarding of humility, certain blameworthy things are left to the saints, to whom great gifts of grace are granted, 308. The humility of God's servants ought to appear in the time of affliction, 599. We ought especially to be humble toward those from whom we suffer something, ibid. Humility is imperiled on the summit of dignities, 21. Humility is to be preserved in virginity, 83. In prosperity and in adversity, 662. Let uprightness season humility, and let humility render uprightness gracious, 526. Let us be subject in mind even to persons of lesser dignity, 731, 732. Let humility not be timid, 771.
Let it be laid under charity as a foundation, or added as a seasoning, 852. Let humility have confidence joined to it, 1112. We cannot otherwise live in the root of love unless in mind and in deed we hold to humility, 1246. Nothing is more sublime than humility, 59. The humility of Christ. See Christ. The humility of prelates. See Prelate. How necessary humility is to preachers, 1110ff. In what year Hunneric, king of the Vandals, began to reign, 348. What jacinth in the priest's vestment signifies, 15, 509. How the jacinth relates to the carbuncle, 84. Hydruntum or Hydrus, a city of Calabria in Italy, 807. It was under the jurisdiction of the Roman Church, 1003. The people of Hydruntum harassed by Viator the ex-tribune, ibid. Peter, bishop of Hydruntum, 807.
What it is to flee in winter, and why it is forbidden, 523. A hypocrite is one who, by a pretense of discipline, lords it over his subjects, 23. Hypocrites guard against small sins yet commit greater ones, 92. Those who do evil secretly and good publicly are whitewashed sepulchres, 95. Those who do good for the sake of human favor sell a thing of infinite price for a cheap sum, ibid. Hypocrites live for others and die to themselves, 441. He made the confession of his hypocrisy, useless to himself, useful to the brethren present and to us, ibid. Ibas was declared orthodox in the Council of Chalcedon by the legates of the supreme pontiff, 516. His letter is opposed to that same synod, 968. Iberia, a region of Asia, 1167. Iberia was formerly called Hispania, 431, 1167. Gregory writes to the bishops of Iberia, 1166.
Icon. See Image. In what year Idahus, bishop of Barcelona, flourished, 106. How idolaters returning to the Church are to be received, 893. With what penalty idolaters were once punished, 909. Of what sort idolatry was in Gregory's time, 908, 938. Long after him the remnants of idolatry survived in Gaul, 909. How idolaters are to be coerced if they are free, and how if they are slaves, 982. What an idol painted on a wall signifies, 30. The temples of idols consecrated to the worship of God, 229. Ignatius, bishop of Antioch, 765. The antiquity of the Epistles published under his name, ibid. Sloth is veiled under the appearance of humility, 59. By the word 'fire' tribulation is signified, 414. The fire of hell. See Hell.
Whence the sins of ignorance arise, 5. The sins of ignorance weigh even after death, 444. The sins of ignorance are lighter than those committed through knowledge, 501. Ignorance of letters excludes from holy orders, 600, 704. Ildefonsus, bishop of Toledo, in his book on ecclesiastical writers mentions Gregory's Dialogues, 106. That unlawful things may be avoided, one must abstain even from lawful things, 388. The title 'Illustrious,' an honor which it was not permitted to assume or bestow except by faculty granted by the prince, 432. The formula for granting the rank of Illustrious, ibid. To whom the title 'Illustrious' was given, 519. The kings of the Franks were called Illustrious by the supreme pontiffs before they were styled 'Most Christian,' ibid.
Of what provinces Eastern Illyricum consisted, 487. Gregory admonishes the bishops of Illyricum to receive, for the sustenance of life, the bishops driven out by enemies, 540. Gregory writes to them, 585. Ilva, an island of the Tyrrhenian Sea, 297. The lawful use of images, 971, 1006. The passage of Gregory in Epistle 52 of Book IX is cited by many ancient writers, 971. The images of the saints are neither to be broken nor adored, 1006, 1099, 1100ff. How they are to be venerated, ibid. Various synods held concerning the veneration of images, 1005, 1006. Antiquity admitted images, 1100, 1101. The doctrine of St. Gregory on images is defended, 1101, 1102. How the images or icons of the emperors are received at Rome, 1302. To 'imbreviate,' that is, to reduce to briefs, 655.
To imitate. In vain does he praise the right deeds of others who does not imitate them, 45. It is too base not to imitate what we are, 46. Before men it is a fault, and before God a punishment, to be unwilling to imitate the good that pleases, 797. 'Imminere' in Gregory is taken for 'to urge' and 'to press upon,' 440, 632, 639, 911, 1059. And for 'to strive earnestly,' 645. What 'immissio' signifies, 906, 907. The immunity of clerics. See Clerics. How the impatient are to be admonished, 42. Charity, the mother and guardian of virtues, and doctrine, which is the nurse of virtues, are lost through impatience, 43. Good works are scattered through impatience, ibid. The affinity of impatience and arrogance, 43. How great is the fault of impatience, ibid.
Under the impulse of impatience it comes about that the whole spirit is poured forth outward, 44. The disturbance of impatience is a mote, ibid. Some yield to impatience not at once, but long after injuries have been inflicted, 44. How the impatient man differs from the wrathful, 57. Impatience lies in wait against abstinence, 62. Through impatience the very correction of sins increases sin in us, 385. Gregory calls the emperor the lord of things, 501, 502. The letters of emperors. See Sacred Rescripts. Of the imperial officials there were formerly eleven principal schools, 905. What distinction there is between the emperors of the Romans and the kings of the nations, 1079. The icons of the emperors received at Rome, 1302.
The imperial sacred rescripts, or simply 'the sacred,' are the rescripts or commands of the emperors, 544. Of the imperial officials there were formerly eleven principal schools, 905. What distinction there is between the emperors of the Romans and the kings of the nations, 1079. The icons of the emperors received at Rome, 1302. The unskillfulness of pastors is rebuked by the voice of truth, 3. What 'impetigo' (a scaly skin eruption) signifies, 12. Of what nature it is, ibid. The wicked would wish to live without end, that they might sin without end, 449. The felicity of the wicked compared to smoke, 492. And to a wheel, ibid. Why the wicked will be punished eternally, 449. Importunus, bishop of Atella, 577. What was decreed concerning his testament, 989. Importunus the Palatine, 1108.
Who are the shameless that must be admonished, 41. Impunity nurtures license, and excessive laxity of discipline fosters it, 657. How the impure or cunning are to be admonished, 47. They are designated by the hedgehog, ibid., 48. Enchanters are punished, 1139. One who consults enchanters is excommunicated, 1293. To 'incardinate' is to install a bishop, abbot, priest, or deacon in some church, 501, 634, 635, 1168ff. See Cardinare. The mystery of the Incarnation is proved, 1168ff. See Christ. 'To advance' (incedere) is said of kings walking with majesty, 669. A fire extinguished by a miracle, 177. An incestuous man. Great was Paul's indulgence toward the incestuous Corinthian, 503. There is no marriage for the incestuous, 1279. The incestuous are to be excommunicated, 1280.
What 'inclusus' (an enclosed recluse) signifies, 964, 966. Why it was once called a 'fall,' 640. An abbot deposed from his rank on account of incontinence, 641. An incontinent bishop is deposed, 656, 657. He ministers at the peril of his own soul who is guilty of incontinence, ibid. To rebuke. What a great fault it is to cease from rebuking vices, 70. In rebuking, inward peace is to be preserved, ibid. See Correction. What the indiction is, and who is its author, 485. What use of it there is among ecclesiastical and profane writers, 486. Whence the indiction is so named, ibid. Indictions are sometimes called tributes, ibid., 488. How many kinds of indiction there are, 486. Gregory uses the Constantinopolitan indiction in his letters, ibid. 'Indifferenter,' that is, without delay, 505, 555, 944.
What 'indisciplinatus' (undisciplined) signifies, 930. A respite is given us for penance, 1181. Baptized infants who die in their very infancy enter the kingdom of heaven, 400. Not all little ones who can speak are saved, ibid. A boy of five years, accustomed to blaspheme, his father not correcting him, was handed over to the devil while blaspheming, 401. To some little ones the entrance of the heavenly kingdom is closed on account of their parents, 400. How infants are to be brought up, 871. The words of those who nourish infants are either milk, if they are good, or poison, if they are evil, ibid. Why formerly infants frequently died without baptism, 521. Where hell is to be believed to be, 448. The upper and the lower hell, ibid.
What it is for either the dead or the living to descend into hell, 89. Who are those who descend into hell while living, ibid. The fire of hell is corporeal, 109, 110, 11, 416, 417. Yet it does not need wood to be fire, 421. How an incorporeal soul is tormented by a corporeal fire, 417, 416. The souls of the wicked descend into hell to be tormented immediately after death, 446. The punishment of the wicked in hell will be eternal, 449, 452. Why a fault finite in itself is punished without end, 449. Why sinners will be assigned to eternal torments, 449. The fire of hell is one, but it does not torment sinners in one manner, 448, 449. Those who are guilty of the same sins are to be afflicted with the same punishments, 429. In hell the evil recognize the evil, and this is to their punishment, 424.
For the correction of the living, God willed the places of torment to be shown, 429. The punishments of hell are shown to some for help, to others for testimony, 433. To some for their own edification, to others for the edification of others, 437, 440, 441. To others as an example of dread, 421. The heresy of those who said that Christ, in His descent to the lower regions, delivered thence all who had confessed Him, 862. The unbeliever does not live without faith, 373. How unbelievers are to be provoked to the grace of faith, ibid. Unbelief is not to keep faith with the faithful, 805. Infirmity. We ought always to be fearful concerning our own infirmity, and confident concerning God's mercy, 292. The first virtue is the knowledge of one's infirmity, 852.
He is the weaker who is unable to consider his own weakness, ibid. Bodily infirmity sometimes befalls as a chastisement, 573. In infirmity, thanks are to be rendered to the Creator of grace, 729. The infirmity of Ingundis, wife of Sigibert, 545. She draws her husband Hermenegild to the faith, ibid. The love of enemies. It is a virtue to bear with adversaries before men, so as to love them even before God, 44. What it is to hate the enemies of God with a perfect hatred, 69. It is the command of the eternal Prince to confer bodily aids not only on brethren but also on enemies, 540. The wicked man. He who allies the wicked in peace supplies strength to iniquity, 71. Injury. Some seek vengeance not at once, but long after injuries have been inflicted upon them, 44, 45.
To whom these are like, 45. He rightly asks pardon for his own offense who first forgives that which is committed against himself, 473. He does injury to himself who disturbs the rights of his brethren, 619. It is a greater reward to remain on the path of truth even after injuries, 625. Injuries are to be pardoned, 1051. It is not unworthy to suffer injuries for Christ, 1128. Disobedience punished with death, 408. The innocent are not to be punished, 643. They are to be defended against the powerful, 904. As due vengeance is to be exercised upon the guilty, so absolution is not to be deferred for the innocent, 1072. Innocence is lost before God, before whose eyes one sins by desire, 52. To sluggish innocence is to be preferred a fervent penance, 83, 84.
Whether Pope Innocent I denied reconciliation to the lapsed who sought it at the end of life, 733. Innocentius, a bishop in Sardinia, 932, 1217. Innocentius, prefect of Africa, 1067. Gregory gives him thanks for the patronage he bestowed on the patrimony of the Roman Church, 1068. The same Gregory writes to him about restraining unjust judges, 1095. That an inscription may be lawful, what it ought to contain, 805. Inspiration. Wisdom deserts those whom it has long called while they refused, 49. What it is to be instant in season and out of season, 18. What 'institutio' signifies, 800. The instruction of boys. See Infants. Some islands are washed on every side by the waves, others are within cities, 1082. How the intention is to be directed, 542.
From a perverse intention there follows nothing but a depraved work, though it may seem upright, 196. Interamna, a city of Umbria in Italy, 937, 1090. In what year Totila ordered Interamna to be destroyed, and in what year it was rebuilt, 570. The visitation of the Church of Interamna entrusted to Constantius, bishop of Narni, 987. Anastasius, bishop of Interamna, 570. Let not one who displeases through fault approach God as an intercessor, 10, 11, 507. And one who does not know himself to be familiar with Him through the merit of his life, 507. Let it be lawful for no intercessor to become bishop of the Church to which an intercessor or visitor has been given, 575. How the destruction of men and of beasts is one, 377. An interpreter ought to render not word from word, but sense from sense, 519.
While the property of words is attended to, the force of the meaning is lost, ibid. Intervals. See Orders. How the envious are to be admonished, 46. How great is the blindness of the envious, ibid. They are tormented by another's felicity, ibid. The envious are like the devil, ibid. Envy prepares a way to the gravest crimes, 46. It kills all virtues, ibid. Why it is called the rottenness of the bones, 46, 47. Invisible things. The carnal, since they cannot know invisible things by experience, doubt whether they exist, 372. He who does not believe invisible things is an unbeliever, 373. The wrathful are often deceived by a zeal for uprightness, 57. Let the wrathful condemn their own disturbance, ibid. The difference between the wrathful and the impatient, ibid. The wrathful are to be corrected with great caution, 58.
The goad of anger is sometimes thought to be a zeal for justice, 57, 812. The twofold species of anger, 57. Patience recalls those disturbed by anger to a saner mind, 57. To the mind moved by anger, whatever is rightly said to it seems perverse, ibid. The fist signifies anger, 62. How the anger of the just is to be feared, 188. Let the saints guard themselves against anger, 597. Anger, in the vindication of the wicked, ought to follow reason, not go before it, 1030, 1080. Why anger is to be shunned in prelates and superiors, 1048. How greatly anger is to be guarded against by judges, 1080. Gregory long sought the writings and acts of St. Irenaeus, but could not find them, 1142. Whether St. Irenaeus was a martyr, ibid. Who are irregular for receiving orders, 600, 704. See Orders.
What the upper spring and the lower spring signify, 353, 871. Isaac. Since the multiplication of Abraham's race was predestined through Isaac, why he received a barren wife, 184. What Isaac blessing his son after the feast signifies, 616, 617. Isaac, a servant of God, came from Syria into Italy, 301. His assiduity in prayer, 304. Most loving of poverty, ibid. Illustrious for the spirit of prophecy and for miracles, 304, 305. To his virtues and gifts something reprehensible was mingled, 305. Isacius, patriarch of Jerusalem, had sent a synodical letter to St. Gregory, to which Gregory replies, 4133ff. Isaiah laudably desires the office of preaching, having first been purified by the coal from the altar, 8, 848.
He kept silent from the ministry of the word, but reproved himself with the voice of penance, 75. Why he calls himself polluted in his lips, 312. The monks of Isauria, accused of heresy and condemned by John of Constantinople, were absolved by St. Gregory, 883. Isidore, deacon of Alexandria, 837, 1248. Isidore, a most distinguished man, excommunicated by Januarius of Cagliari, 613. His case against the Church of Cagliari is to be examined and settled at Rome, 650. Isidore, a man of illustrious memory, 1187. The Israelites. Why, when the powerful adversaries of the Israelites were destroyed, the Philistines and Canaanites were reserved longer, 308. Italy had at the same time its own Exarchs and Prefects, 521. Whether the same man was at once prefect and exarch of Italy, ibid.
Gregory commends the causes of Italy to Philippus, count of the excubitors, 520. Italy held captive under the Lombards, 740, 746, 766, 767. It is afflicted with plague, 1087. Italica, the patrician, wife of Venantius, 671, 672. Jacob seeing the angels ascending and descending, what it signifies, 19, 512. The sons of Jacob are rebuked for their vengeance upon the Shechemites, 679. James the son of Zebedee fell in his passion, 337. Jadera, an archiepiscopal city of Illyricum, 813, 815. Sabinianus, bishop of Jadera, 863. Gregory, granting him safe conduct, summons him and others adhering to Maximus to be examined, 864. Gregory writes to the people of Jadera, 813. Jamnus the Jew, 974. Aid is given to Januaria imploring the ecclesiastical patronage, 993. She built an oratory on her estate, 994.
Januarius, metropolitan of Cagliari, acts on behalf of his people before Gregory, 543. To his judgment the case of the widow Catella is committed to be concluded, 551. The affairs of Pompeiana, a religious woman, are commended to his protection, 552. Januarius, accused of crimes, is summoned to Rome to be judged canonically, 650. He is rebuked because he excommunicated Isidore for no cause but a private injury, 613. His negligence in converting the rustic idolaters is censured, 704. He disturbs a monastery by his avarice and turbulence, 727, 728. He is reproached for violence inflicted on another, 925, 928. His counselors are deprived of communion, 925. He is despised by his own clergy, 704.
Very many things are enjoined upon him for the discipline of the Church and the good of his subjects, 687, 688, 689, 705ff. He is forbidden to take anything for burial, 927. See the Alphabetical Index of the Epistles. Januarius, bishop of Malaga, whose case is committed to John the defensor for examination, 1250, 1252. He is absolved, 1255, 1256ff. Januarius, subdeacon of the Church of Messina, built a basilica in honor of the holy Martyrs, 571. What it is to sanctify a fast, 62. What it is to fast not for God but for oneself, 63. A fast was wont to be observed even by little children on Holy Saturday in Gregory's time, 352. Let all the clergy begin their fast from Quinquagesima, 1302. Fasting is harmful to those suffering from vomiting of blood, 1117, 1121.
Jeremiah laudably dreaded the office of preaching, yet did not fully resist, 8, 848. 'Jericomia' are the lodgings of priests and clerics, 1091. The citizens of Jerusalem for the most part serve as forced laborers to the citizens of Babylon, 923. Jesus Christ, the true Sabbath, 1214. The wise counsel of Jethro, father-in-law of Moses, 25. Moses sought Jethro as a guide on the way, that he might become a guide to him unto life, 60. Joanna, wife of Cyriacus, a Jewish Christian, is commended to Peter the subdeacon, 556, 557. St. John the Baptist, taught by the sole tutelage of the Holy Spirit, 156. His body burned after death, 1128. St. John is honored by the Lombards with great veneration, 364. Theodelinda, queen of the Lombards, builds a basilica in honor of St. John, ibid.
Sanctulus, placed beneath the executioner's axe, is delivered by invoking St. John, ibid. Relics of St. John are sent, 709, 1031. St. John the Evangelist, how he drank the chalice of martyrdom, 337. His tunic, translated to Rome at Gregory's command, gleams with miracles, 625. Why John of Damascus surnamed Gregory 'the Dialogist,' 107. Pope John I, 281. The horse on which the holy pontiff sat refused to carry a woman seated upon it, 284. He restored sight to a blind man, ibid. John, slain by Theodoric, was seen together with the patrician Symmachus leading Theodoric into eternal torments, 420. Pope John III, in what year he began to sit, 293. In what year he died, 244. John, bishop of Callipolis, 637.
John, bishop of the island of Capraria, a schismatic, 935. John, bishop of Carina, subscribed to the Lateran Council under Martin I, 798. John called the Faster, in what year he was made bishop of Constantinople, 489. John, a man of great virtues and renowned for learning, ibid., 490, 507. A man of great humility and abstinence, 743, 773. He is called most holy by Gregory, 842. Gregory complains to him that he had procured the confirmation of his election by the emperor, 489. Gregory asks for his prayers, 490. John is charged with striking and with feigned ignorance, 662. His culpable familiarity with a wicked youth, 663. He is urged to the observance of the canons, ibid., 664.
John's dispute with Gregory concerning certain priests, 713. Gregory asks John that the priests Athanasius and John be received in their orders, 664. John wrote to Gregory concerning the same, 746. Gregory commends to John the deacon Sabinianus, his apocrisiarius, 664. And the priest John, 804. John fled the episcopate, yet, made bishop, usurps the ambitious title of universal bishop, 741, 984. The acts of that synod, in which he assumed the name 'universal,' Pelagius II annulled, 741, 751, 771, 984. The same Pelagius forbade his apocrisiarius at Constantinople to celebrate the solemnities of the Mass with John, 742, 771, 984. Gregory forbade the same to the deacon Sabinianus, 742.
By this appellation of universal bishop John was attempting to subject all the members of Christ to himself, 742. By this rash presumption the peace of the whole Church is disturbed, ibid. The Church is rent, 745. The pious laws, the venerable synods, the very commands of Christ Himself are thrown into confusion by John's ambition, 748, 751. John imitates the proud angel, 742, 743, 751, 773. Through pride he arrogates to himself what belongs to Christ alone, 773. That name no man, not even among the saints, dared to usurp before John, 743, 748. To consent to this wicked title is nothing other than to lose the faith, 747, 873. John's hypocrisy is described, 747. John runs before Antichrist, 773. And he indicates that his times are near at hand, 751, 984.
John craftily persuaded the emperor Maurice to exhort Gregory to keep peace with him, 746. Gregory calls his cause with John the cause of God and of the Church, 748. Gregory desires that business to be judged by the emperor, 749. To pursue John's pride, Gregory rouses Eulogius of Alexandria and Anastasius, 772, 773. John, archbishop of Corinth, 779, 983. The use of the pallium is granted him, 788. His zeal for rooting out simony from the places subject to him is stirred up, 788. Gregory gives him various admonitions, 787, 788. See the Alphabetical Index of the Epistles. John, bishop of Crete, 898, 983. John, bishop of Euria, 1271. John, bishop of the city of Faterina, 1291.
John of Jerusalem, 507. John, bishop of Justiniana Prima in Illyricum, 983. Elected bishop by unanimous consent, 583, 586. Gregory confirms this election, ibid. And sends the pallium, and commits to him the office of the apostolic see, 585, 586. John acts in Gregory's stead, 1201. Having the case of Hadrian, bishop of Thebes, committed to him but not examined, he brings forward witnesses against the deacon Demetrius for the condemnation of the bishop, 627. He casts Demetrius down from his order and hands him over to the proconsul to be tormented with torture, 628. He unjustly deposes Hadrian, 628, 630. Whence he is deprived of communion by Gregory for thirty days, 628. Felix, bishop of Sardica, refuses to obey John, 735.
What John ought to do against bishop Paul, who had fallen into a bodily crime, is prescribed, 1201, 1202ff. The emperor requests that John be deposed on account of an ailment of the head, but Gregory dissents, 1135. See the Alphabetical Index of the Epistles. John, bishop of Larissa, 789, 983. He unjustly condemns Hadrian, bishop of Thebes, 629. Without any jurisdiction, 630. He receives the testimony of deacons cast down from their order against Hadrian, 629. He compels Hadrian to confess the crimes charged against him, ibid. He is compelled to restore the property of the Church of Thebes which he had held, 631. See the Alphabetical Index of the Epistles. John, bishop of Laurus, 596. John, bishop of Palermo, 1243.
The pallium is granted to him, ibid. See the Alphabetical Index of the Epistles. John, bishop of Ravenna. Why Gregory dedicates his book of the Pastoral Rule to him, 1. John professes himself nourished in the bosom of the Roman Church, 668. He says that, for the preservation of the authority of the Roman Church, he had stirred up the hatred of many against himself, 669. He defends the privileges of his own Church, and asks that they not be diminished, 669ff. He takes it ill that the use of the pallium in litanies is forbidden to him, and asks through the nobles of his city that it be restored to him, 736. Five things are censured in him by which he dishonors the episcopate, 738, 739. Under Gregory he presumes concerning the use of the pallium what he had not yet presumed, 739. A monastery near the Church of St.
Apollinaris he built and endowed, 791. What in John's testament ought to be valid, and what void, 791, 792, 815. More about him, see in the Alphabetical Index of the Epistles. John, bishop of Squillace, 599. See the Alphabetical Index of the Epistles. John the fifth, bishop of Sorrento, 530, 947, 1288, 1291. In what year he was elected bishop, and in what year he died, 530. See the Alphabetical Index of the Epistles. John, bishop of Syracuse, 1288. The archdeacon of Catania is designated by Gregory as bishop of Syracuse, 741. John, heir to the virtues of his predecessor Maximianus, 806. Gregory sends him the pallium, ibid. John is praised, 824. He is called a priest of mature and tested counsel, 975.
His love toward the Roman see, 976. He took care of the Roman patrimony, 979. See the Alphabetical Index of the Epistles. John, bishop of Velletri, 1287, 1291. He is transferred from the Church of Velletri to another place on account of imminent enemies, 578. He is set over the desolate Church of Tres Tabernae, 614. John, bishop, visitor of the Church of Nepi, 588. John, bishop of Orvieto, 498. John, a bishop, 1268. John, priest of the Church of Chalcedon, held to be a heretic by his adversaries, 803. The judges appointed for him in the cause of faith refuse to believe him though he strictly professes the faith, ibid. His accusers profess that they do not know the heresy of which they accuse him, ibid. John is declared orthodox in a Roman synod, 804, 805, 1292.
Gregory commends him as orthodox to John of Constantinople, 804, kinsman of Maurice, ibid. And to Cyriacus, bishop of Constantinople, 852, 883. Gregory orders him to be received in his order, 664. John the priest is forbidden the episcopate of the Church of Ravenna on account of ignorance, especially of the Psalms, 777. John, priest of the Roman Church, built and endowed an oratory at Rome, 650. Gregory wishes his will to be fulfilled, ibid., 651. John, deacon of Naples, is not to be elected bishop because he is not chaste, 1086. John, deacon of Sicily, 734. John, deacon of Thebes, removed from office for a lapse of the flesh, 629. John the deacon, biographer of St. Gregory, in what time he flourished, 103.
He is mentioned in many places of the Gregorian Dialogues, ibid. John the Subdeacon of Ravenna, 1230. He is sent into Sicily to administer the patrimony of the Church of Ravenna, 1097. See the alphabetical Index of the Letters. John the subdeacon is sent to Genoa, to examine the wishes of the Milanese concerning the bishop they were to choose, 645, 646; he returns to Rome, 681. John of Ravenna, cleric, 1231. John the abbot, 683, 684. John the abbot of Reggio is sent to the monastery of St. Andrew to discipline the wayward monks, 778. John the abbot in Sardinia, 1108, 1217. John the abbot of Mount Sinai, 1091. His holiness and humility, ibid. John the abbot of St. Lucy at Syracuse, 555, 887. He is charged with negligence, 625.
He is roused to solitude, hospitality and almsgiving, 626. John the abbot in Sicily, 1211. John the monk, brother of Eleutherius, is warned of the day of his departure, 425. At the very moment of death he calls a monk of another monastery, who dies at that same instant, 425, 428. John the monk in Gregory's monastery, 456. He is forewarned of his coming death, ibid. Two years afterward, summoned from the tomb by his dead brother, he dies, 456. He is venerated, ibid. John the monk left Fantinus the defensor as his heir, 539. John the surveyor, 887. John the banker, 1108. John, a most eloquent man, counsellor of the prefect George, 527. John, defensor and Notary of the Roman Church, 613, 620. He is sent into Spain, 1250.
His opinion, 1255. John, Duke of Bourges, third son of King John, 116. John the ex-consul, patrician and quaestor, by whose efforts Gregory attained the pontificate, 520. John, founder of a monastery at Pesaro, 826. John, notary of Campanianus, master of the soldiers, 537. John, notary of Milan, 730. John, prefect of the city of Rome, 1045. John, vicar of the prefects of the city, 296, 460. John, acting in place of the prefecture at Milan, 955. John, provost of Italy, 1054. John the Palatine, 1058. He greatly harasses the soap-makers, ibid. He was their defensor, ibid. John the regionary, 1019. John the religious is set over a deaconry, 1109. John the schismatic, returned to the Church, 823, 826.
John, servant and agent of Venantius, 1115. John the tribune, 324, 1106. Joatha, a woman, 554. Job. Why the devil, having slain Job's sons, left him a sickly wife, 744. Gregory does not allow his commentaries on Job to be read at the vigils, 1195. A certain passage of this commentary is corrected by St. Gregory, 1196. Jobinus, deacon and abbot, having lapsed, is irrevocably deprived of his office, 730. Jobinus, prefect of Illyricum, 540, 584. The punishment of a jester foretold by St. Boniface, bishop of Ferentino, 188. Jehoshaphat, on account of his friendships with King Ahab, is rebuked as almost perishing, 70. Joseph the patriarch, who was a citizen of Jerusalem, is compelled to serve Babylon, 923. Joseph the Jew in Gregory's time, 524.
Jovinus, a fuller of the city of Aquino, and afterward bishop of the same city, 293. Judas, a citizen of Babylon, serves Jerusalem, 923. The Jews are permitted to live under Roman laws, not to be burdened contrary to reason, 497, 498. The Jews are permitted to transfer elsewhere the synagogue they have at Terracina, 497, 498, 525. A synagogue taken from the Jews is to be restored, 930; if the synagogues taken away have been consecrated, they are not to be restored, but their value is to be paid, 973, 974. The Jews are forbidden to erect new synagogues, but permitted to keep the old, 930. The Jews are to be afflicted with no injury in the things granted to them, 914. They are not to be barred from celebrating their solemnities, 1226. Why matters were handled otherwise with pagans and heretics, ibid.
It is unlawful for Christians to be held in servitude by Jews, 498, 652, 700, 868, 1016, 1018. And this by human laws also forbidden, 652, 910. Christian slaves bought by Jews, or by the judges themselves, are to be handed over to the judges, or sold to Christians within forty days, 933, 934. Christian slaves are not to remain in the house of a Jew, 934. Yet sometimes it was granted to Jews to have Christian slaves, 1018. Slaves of the Jews taking refuge in the Church are to be claimed into freedom, 688, 689, 910. Yet this practice did not prevail everywhere, 688. If the Jews should either pervert their Christian slaves, or afflict them out of hatred of the faith, they were punished by the loss of them, ibid.
Christians who had long cultivated the lands of the Jews may continue to cultivate them, 700. If the slaves of Jews wish to be converted to the faith, they are to be claimed into freedom upon the price being repaid, 818. The laws forbid pagan slaves to be circumcised by Jews, 819. These are to be claimed into freedom without the price being repaid, ibid. The Jews are to be led to the faith not by force, but by the sweetness of preaching, 542, 930; by admonitions and blandishments, 1226. By Chilperic, king of Neustria, many were driven to baptism by force, 542; and by Childebert, 543; and by Sisebut, king of the Spains, 543. The Fourth Council of Toledo forbade this to be done, 543. Whether Dagobert and the emperor Heraclius compelled the Jews to baptism, 543.
What was the opinion of Gregory and of other Fathers concerning the conversion of such persons, 525, 703, 734. Gregory wished that those who became Christians from among the Jews should have somewhat of their rent relaxed, 592, 734. What was the ancient custom of baptizing Jews, 543. They were not admitted to baptism without great caution, 735. The Church provides food for converted Jews, lest they suffer want, 714. Gregory commends Joanna, a Christian woman from Judea, to Peter the subdeacon, 556, 557. He orders the bond to be returned to Jamnes the Jew after the debt has been paid, 974. It is forbidden to Jews to feign Christian rites, 652. Whence proceeds the feigned conversion of the Jews to the faith, 525. The vision of a certain Jew who spent the night in the temple of Apollo, 289, 292. He is baptized, ibid.
He judaizes who keeps the day of the Sabbath, 1213. Judge. Who in the Church are contemptible and to be appointed to judge, 25. Of old, as now, ecclesiastical and lay judges took cognizance together of the same matter and avenged what deserved punishment, 623. Excellent counsels of salvation given to judges, 487, 488. The justice which they bear in mind they ought to display before men, 542. Whatever they know to be wrongly committed, let them restrain by swift prohibition, 550. Let them refer the dignity bestowed upon them to the glory of God who bestows it, 584, 585. Before judges the boldness of the wicked ought to find the goads of correction rather than the solace of defense, 754. Judges led by favor become infamous, and are bound to the injured party in the estimation of the suit, 505.
In judging cases God alone is to be regarded, 836. In doubtful matters it is better not to exercise strictness, but rather to incline toward the kinder side, 948. What he deserves who conducts God's causes on earth, 998. He ought to leave nothing unpunished in the Church of God, 1007. How judges ought to deal with those who have committed fraud in public affairs, 1079 and following, 1081. Negligent judges are not without sin, 1080. How much they ought to beware of anger, ibid. Yet anger is sometimes to be shown and not exhibited; sometimes exhibited, but not followed, 1080. With just judges there is no need of commendation, 1083. Let judges not lend assent to the words of wicked men, 1082.
What things ought to be urged and suggested by those who assist judges, 761, 762. A judge ought to show himself common to both parties in a suit, 959. The punishment of judges who unjustly judge bishops, 1251. The discretion of judges, 1263. A delegated judge, See Delegate. The violence of the African judges, 1095. Judgment in ambiguous matters ought not to be absolute, 656, 1060. Those things are to be fulfilled which have been adjudged, 1139. Judgment was of old permitted to arbiters, whom the parties could choose, 932, 941, 942, 1261. In ecclesiastical judgments the sacrosanct Gospels are placed in the midst, 906, 907, 961, 962, 1004, 1045, 1060, 1256. Whether ecclesiastical judges use another formula, 1046. See Judge (verb). The judgment of God is not to be scrutinized, but feared, 413, 517.
How the judgments of God are known by the saints, 241, 244. How they are incomprehensible, and how they are not, ibid. The judgments of God are uncertain and far different from ours, 768. The last judgment. As each one departs hence, so is he presented in judgment, 411. How great the trembling of the soul dreading the sentence of damnation, 453. In the last judgment a new heaping-up of glory shall come to the Saints, 408, 409. The strict judge will approve each one not by the prerogative of a loftier rank, but by the merits of works, 562. In the examination of the just Judge the quality of actions changes the merits of ranks, 84. Who shall stand secure in judgment, 645, 656. How Christ knew not the day of judgment, 1069, 1070.
The consideration of the last judgment is necessary for those who hold public offices, 487. The judgments of men are vain and to be despised, 95. To judge. One who is absent cannot be judged, 1234. In passing judgment, what cautions are to be employed, 1250, 1251, 1252, 1263. What laws are to be followed, 1252, 1253, 1254, 1255. Juliana, abbess of the monastery of St. Vitus in Sardinia, 542. Julian the Apostate by a law forbade soldiers to be converted to the monastery, 678. He commanded hostels to be built throughout the several cities, 706. Out of hatred of the Christian religion he ordered clerics to discharge the office of senators, 1047. In peril he took refuge in the sign of the cross, 196. Julian, defensor of the Roman Church, and afterward bishop of the Church of Sabina, 169, 193, 417.
Julian, bishop of Toledo, published a Prognosticon of the future age, in which he cites many things from the Gregorian Dialogues, 106. Julian the Jew, converted to the faith, 714. Julian the scribo, 957. Gregory complains of his iniquity, 1066. Julian, 1231, 1242. Juliomagus, an episcopal city of Celtic Gaul, 1146. Beast of burden. How there is one destruction of man and of beasts, 377. What man has more than the beasts, ibid. An oath upon the Gospels or relics introduced for canonical purgation, 597. Oaths at the body of St. Peter, 597, 864, 1241. At the body of St. Apollinaris, 837, 838. To swear upon the hand is not lawful for Catholics, ibid. Nor by the life of the king or of his sons, ibid.
What admonitions are to be given to those who sow quarrels, 71. Why a man who sows quarrels is called an apostate, ibid. This one in a single evil perpetrates innumerable ones, ibid. He fights for the enemy of God, ibid. The jurisdictions of laymen and of clerics, being distinct, ought each to be contained within its own bounds, 627. Those who usurp another's jurisdiction are condemned, 1265. What Juritheum means, 890. The highest law is the highest injury, 638. To each his own rights are to be preserved, 645. In what right and honor differ, 495. Right and use are sometimes separated, 522. Right and force are opposed, 693. Princely commands—for the letters of emperors, the sacred rescripts, are called divine commands, 731. Justiniana Prima, formerly a city of Macedonia, 585, 627. Adorned with metropolitan right, and with the dignity of vicar of the Roman See, 585.
Why it was called Prima (First), ibid. John, bishop of Justiniana Prima, 983. See his entry. In what year the emperor Justinian began to reign, 348. He urges the convocation of the Fifth Council and the condemnation of the Three Chapters, 615. By an edict he ordered that the faith of the four holy councils should be subscribed by the bishops throughout the whole world, 515. The Franks did not obey his Novellae before the middle of the fifth century, 1021. The archive of Justinian was already burned in Gregory's time, 1031. Why the emperor Justin was called the Elder, 281. Justinus, praetor of Sicily, 487, 59. Led by avarice, he neglected to take vengeance on a most wicked Jew, 652. Let the judge also demonstrate by his works the justice which he bears in mind, 542.
To cultivate justice is the highest good in kings, 1023. The just are often innocently tempted, 87. Why the anger of the just is so greatly to be feared, 188. The just, having overcome great enemies, lest they be lifted up, are wearied even by the least adversaries, 308. The wicked in certain goods, and the just in temptations to evil, are compared with one another, 87. Justus, a cleric of Sorrento, 530. Justus the monk, severely punished by St. Gregory for the vice of ownership, 45 and following. By what means he is freed from the pains of purgatory, 468. Jutum and Jutus signify adjutum and adjutus (helped), 642. St. Juvenal the martyr appears to Probus, bishop of Rieti, as he was dying, 389. Which young men are to be admonished, 35. The Kyrie eleison is said one way in the Roman Church, another way among the Greeks, 940.
Of old it was chanted at Matins and Vespers, 939. Laban an image of the watchful shepherd, 963. The lips of the priest guard knowledge, 510. What lips are polluted, 312, 313. Labina, a religious woman, had built a monastery in Corsica, 545. Milk. In fasting one must abstain from milk, 1303. Tears. What it is to draw waters divided from the eyes, 84. Foul are the tears of one bewailing sins which he does not forsake, 86. With what zeal the grace of tears is to be sought, 333. Tears are signified by the upper and lower springs, ibid., 356. The punishment of a nun who ate a lettuce, 165. What a laena is, 1092. Which of the joyful are to be admonished, 57. The joyful have luxury close at hand, ibid. Self-will pertains to joy, 62.
Let no layman of whatever merit presume to aspire to the episcopate, nor be elected, 588, 601, 602, 989, 995, 996, 1227, 1228. Laymen are called by Gregory the sons of the Church, 666, 787, 793, 889, 987. Among the laity the more honorable are called by him 'the Order'; the rest, 'the people', 550, 576, 634. Nowhere did Gregory call laymen 'men of God', 295. The violences of laymen are to be restrained, 626, 627. Laymen are not to be admitted to ecclesiastical services, 1289. Lamigia (Lamiggiga), a city of Numidia, 566, 567. A twofold bishopric of this name, ibid. Argentius, bishop of Lamigia, 567. The use of lamps in churches, 311, 344. A broken glass lamp is restored by a miracle, 180. Our lamps are good works, 1126.
What it is to take oil in vessels with the lamps, 1126, 1127. Lanfranc, archbishop of Canterbury, in his book on the Body and Blood of the Lord draws an argument from the Gregorian Dialogues, 107. The Gregorian Dialogues no little promoted the conversion of the Lombards, 114. The Lombards raging against the monks of St. Equitius are seized by unclean spirits, 173. They cut down forty peasants who refused to eat forbidden foods, 337, 340. They put to the sword a very great multitude of captives because they would not adore the head of a goat, 340. An Arian bishop of the Lombards, about to do violence to the Catholic Church, is struck with blindness, 341. Sanctulus miraculously escapes the sword of the Lombards, 364.
The Lombards, after the vision made to bishop Redemptus, invade Italy, 368. Their violences and cruelties, ibid. They hang two monks on the branches of a tree, who after death were heard singing psalms, 404. A Lombard, slaying a certain deacon, is handed over to an unclean spirit, 405. Suranus the abbot is killed by the Lombards, ibid. Gregory wishes the sons of the Arian Lombards, baptized in heresy, to be reconciled to the Catholic faith, 502. Gregory calls himself a Lombard, not a bishop of the Romans, 520. Something was given daily to them by the Roman Church, so that it might be permitted to live among them, 731. Under the Lombards Italy is captive, 766, 767, 836.
Peace with the Lombards on fair conditions which they themselves accept is not to be refused by the exarch, 762. From what time they occupied Italy, 1244. A truce is made with the king of the Lombards, 1067. The small stone cut from the mountain without hands is Christ, 772. The stone rejected by the builders is Christ, 854. What the stones of the sanctuary signify, 25, 26. Which are scattered at the head of every street, 25. Why they are said to be scattered not in the streets but at the head of the streets, 26. The lapsed are said to be those falling into idolatry, or heresy, or schism, or fornication, 503. A graver punishment for lapsed clerics, the higher the rank the fouler the guilt, ibid.
Priests and other lower clerics who have lapsed are to be shut up in monasteries in which discipline flourishes, 538. Let the goods of the lapsed benefit those poor monasteries, or be given to the parents of the lapsed, a stipend being assigned to the lapsed themselves, ibid. A handmaid of God who has lapsed and been shut up in a monastery—let her goods be gathered swiftly for her own stipend, 539. Gregory is always consistent with himself when he speaks of lapsed ministers of the Church, 729. Lapsed clerics are irrevocably deposed. See Clerics. Larissa, a city of Thessaly in Greece, 627, 628. John, bishop of Larissa, is deprived of jurisdiction over Hadrian, bishop of Thebes, 630, 631. Concerning the same John, 789, 983. See his entry.
The Lateran monastery, built after the destruction of the monastery of Cassino, under abbot Bonitus, 208. The Latin Way (road), 1125. Side. 'Sent from the side' (a latere), that is, from the retinue and household; a most ancient manner of speaking, 758, 928. See Legate. To wash. The custom of washing bodies before burial, 400, 416. Whether a body may be washed on the Lord's day, 1214. Various customs of washing, 1159. This custom of washing was disapproved by some of the Fathers, 1160. A man sleeping with his own wife is not to enter the Church unless washed with water, 1160. Why the Jews of today do not wash the body, 1159. The city of Lauda. See Laus Pompeia. To praise. In vain does one praise the deeds of others who does not imitate them, 45. How those who praise the unlawful things they do are to be reproved, 88.
That voice which is fitting to the Creator alone ought not to be given in praise of the creature, 854. With what mind those who praise and those who blame are to be heard, 1093. When the tomb of St. Lawrence was opened, all who saw his body died within ten days, 709. Particles of St. Lawrence's gridiron are sent to Dynamius, 648. And of his relics to bishop Palladius, 828. The monastery of St. Lawrence, 1264. Lawrence the antipope, 444. Lawrence, bishop of Milan, 1103. He is called Patriarch by Childebert in a letter, 565. How the case moved between Lawrence and the Roman Church is to be settled, ibid. Lawrence unjustly deprives a great presbyter of his Church of communion, 642.
He sends to Rome a subscribed guarantee for condemning the Three Chapters, 682. He kept the oaths of this same guarantee, 719. Lawrence the presbyter, one of St. Augustine's companions, is commended, 1140. Lawrence, archdeacon of the Roman Church, is deposed, 1283. Lawrence, a most illustrious man, 1190, 1191. John, bishop of Laurium, 596. Laurio the monk, 177. Laus Pompeia, now Lodi, a city of Insubria, 701. Lazarus raised from the dead, 321. St. Leander, bishop of Seville, most familiar to Gregory, 345, 531, 532. Gregory's letter to him is supported by testimonies, 531. By the efforts of Leander, St. Hermenegild was led from Arian perfidy to the Catholic faith, 354. And his brother Reccared, 531.
Leander had been grievously afflicted by Leovigild, 348. The great charity of Leander shines forth in his letter, 1027. From the humility of his speech the loftiness of his heart is made plain, ibid. He suffers from gout, 1028. Gregory sends him some manuscripts, 532. Likewise the Exposition on Job, and the book of the Pastoral Rule, 777. And the pallium, 1028. Gregory asks for his prayers, 1027. There are three kinds of legates, 928. Legates 'from the side' (a latere) were of old sent not only by the supreme Pontiffs, but by emperors and kings, 758, 928. Hilarus the monk was appointed legate of the Apostolic See throughout Africa, 567. Two Cistercian monks were legates of the same See against the Albigensians, 567.
Ecclesiastical and civil legislators for the most part abuse their power, 1299. Gentleness is to be mixed with severity, 23. See Meekness. St. Leo the Great cut a brandeum (cloth relic), from which blood flowed, 710. St. Leo's letter to Flavian is called the Tome, 793. The Eastern Churches uphold the faith of St. Leo, 966. Leo, bishop of Catania, 1097. Being accused, he is ordered to come to Rome, 537. Wholly cleared, he returns to Catania, 597, 633. See the alphabetical Index of the Letters. Leo, a bishop in Corsica, 562. To him the visitation of the Church of Saona is committed, ibid., 564. The Corsicans are ordered to obey him, 564. Leo, bishop of Fano, 826. Leo, archdeacon of the Church of Miria, 735. Leo the acolyte, to whose care the Church of St. Agatha in the Subura is committed, ...
...(the Church of St. Agatha) in the Subura is committed to him, 698. Leo the paper-maker (chartarius), 1062. Leo the ex-consul, 489, 557. Leontia Augusta, 1301. Gregory congratulates her on the empire attained, 1245. Leontius, bishop of Urbino, 641, 774. Afterward bishop of Rimini, 825. Leontius is appointed by Gregory prefect of the city of Nepi, 576. Leontius the ex-consul, 946. His virtues are praised, 923 and following. He is called most glorious, 1190, 1191. See the alphabetical Index of the Letters. Leuparicus, presbyter of Saintes, 828, 829. The Levites who are said to have consecrated their hands to God, 70. What it signifies that the Levites minister from twenty-five years, and from fifty become keepers of the vessels, 213. The levity of the mind is to be healed, and inconstancy to be overcome, 61.
Levity of work and of mind is the companion of gluttony, 61, 62. It is a mark of excessive levity to believe grave evils which cannot be proved, 860. Leovigild, king of the Visigoths, deprives his son Hermenegild of the kingdom and kills him on account of the Catholic faith he had received, 34. Dying, he commends his son Reccared to bishop St. Leander, 318. The law of God was given for this reason, that it might forbid the sacrifices of Satan, 73. Let the law of Christ be fulfilled, ibid. God gave a law to man in order to recall him from sin, 82. The figural precepts of the Jewish Law cannot be kept according to the letter, 1213. Ecclesiastical laws become cheap through excessive dispensations or favors, 657. Things done against the laws are not only useless, but to be held as null, 932.
Human laws, when joined with the divine, are binding, 1299. The laws of princes are sometimes rightly brought in as aid to the canons, 1255. And are commended by the very authority of the canons, 1254. A collection of the imperial laws to be observed in ecclesiastical judgment, 1252 and following. Leah a symbol of the active life, 491. They are called 'libellatica' from the little documents (libelli) by which the leases of fields were written, 536, 1088. They are taken for the leases themselves, 536. Under the name of libellarius, 569. Why the libellatici were of old not chastised according to the stricter discipline, 503. A libel of defamation. See Contestation. What the book sealed with seven seals in the Apocalypse signifies, 448. The power of prohibiting books is in the supreme pontiffs, 843.
Liberatus the deacon, whose ambition is checked, 566. Liberatus the merchant, 538. Liberius, bishop of Cumae, 587. Liberius the patrician, founder of a monastery in Campania, 269, 946. He was praetorian prefect of the Gauls under Theodoric and Athalaric, 988. Liberty. The question of liberty—whether one is free or a slave—requires higher judges, 910. Libertinus, provost of the monastery of Fondi, 155, 156. His patience, 157, 160, 161. The efficacy of his prayer, 157. Sought by the Franks, he is by a miracle not found, 157. A wondrous struggle between his humility and his motherly piety, 160. He recalls a boy from the dead, ibid. His humility, ibid. Libertinus, prefect of Sicily, 651. Whether he was praetor, 652, 759.
In what year he was praetor of Sicily, 946. He is called ex-prefect, 945; ex-praetor, 1061. Gregory consoles him as he endures adversities, 1062. When Libertinus was acceding to the prefecture of Sicily, the whole province gave thanks, 1079. Libertinus, a magnificent man, 867. A pound is made up of seventy-two solidi, 570, 648. Licinianus, bishop of Cartagena in Spain, at what time he flourished, and by what kind of death he died, 620. He greatly praises the book of the Pastoral Rule, 620 and following. He contends that men less skilled must sometimes be promoted to orders, 622. He asks for Gregory's books on Job and other moral works, 622. Licinius, bishop of Angers, 1144. His lineage, 1146. At what time he was famous, ibid.
To whom the power of binding and loosing was given, 253. What it signifies to cut down trees in the forest, 32. Lilies as ornaments of crowns, 555. Lilybaeum, a city of Sicily, 661. The clergy of Lilybaeum receive permission to elect a bishop, whom they afterward ask Gregory to consecrate, 801. Bishops of Lilybaeum: Paschasinus, 661; Theodorus, 660; Decius, 801. See his entry. The tongue is to be discreetly bridled, not always bound, 54. He who does not restrain his tongue dissipates concord, 55. Intemperance of the tongue reconciles enemies, 1274. Intemperance of the tongue is struck with excommunication by St. Benedict, 253.
It is very difficult for the tongue of the worldly not to defile the mind which it touches, 313. A wondrous skill in all languages in an unlettered boy, 413. What fiery tongues signify, 840. With their tongues cut out by the roots, the bishops speak in defense of the truth, 348, 349. Lipara, an episcopal city on the island of the same name, 580. Agathus, bishop of Lipara, 665. What 'lippus' (blear-eyed) signifies, 12. Lirinus (Lérins), an island of Gaul, 1099, 1100. Why Lérins is called the island of St. Honoratus, 1101. The monastery of Lérins, a seminary of bishops and holy men, ibid. Lissus, a city of Illyricum, 600. John, driven from the Church of Lissus by enemies, is set over the Church of Squillace, on condition that he return to the former if it be freed, 599.
Whence Litania is so called, and what it signifies, 1138. It is wrongly called Letania, 1284. Litanies, among ancient authors, are called the solemn processions of clergy and people to an appointed place, 736, 819. How many solemn litanies there were from antiquity, 819, 837. Whether the greater and lesser litanies differ, 1283. What the sevenfold litany is, ibid. The greater litany is the same as the sevenfold, 1284. Mamertus restored the litanies, ibid. The ancient use of litanies, ibid. Litanies are appointed against the incursions of the barbarians, 1138. St. Gregory forbids litigation, 1122, 1139, 1183. He prefers to leave good legacies rather than to litigate, 1190. Let suits be ended by chosen judges or arbiters, 1122.
Gregory settles by his own authority a suit between an abbot and a subdeacon, 949. Letters dimissory. See Dimissory. Liturgy. See Mass. Locri, a city of the Bruttii in Greece, 891. Bishops of Locri: Dulcinus, 1063; Marcianus, 962, 1063. What place with God is, 967. Why the diverse grades of places were established, 89. Hidden places cannot save the soul without the grace of God, 849. Not places or orders make us near to our Creator, 879. It is either an oracle or a divine response, in loosened (prose) speech, 508; that is, eloquent, an orator, a seer, ibid. Londinium (London), the chief city of England, 1163. What is decreed concerning the bishop of London, ibid. Mellitus, bishop of London, 1287.
Longinus was the first to bear the name of exarch, sent into Italy by the emperor Maurice against the Lombards, 521. Longinus, the equerry (strator) of the emperor Maurice, 675. Loquacity is to be guarded against by rulers, 18. How great are the evils of loquacity, 55. The justice of the mind is desolated when there is no sparing of immoderate speech, 55. Loquacity is the companion of gluttony, 61, 62. To speak. Who speaks from God and before God, 73. He speaks well who lives perfectly, 873. The bishops, with their tongues cut out by the roots, speak in defense of the truth, 348, 349. Some of them, on account of lust, had this faculty taken away, ibid. What it signifies that Lot, fleeing burning Sodom and finding Zoar, 80. Why he did not reach the right mountains, ibid.
Lot in the very perverse city was just, on the mountain he sinned, 849. Lucca, a city of Etruria, now a republic, 293. St. Frigidianus, bishop of Lucca, 293. Lucania, a province of Italy, 685. Lucas, presbyter of Thessalonica, rejects the Council of Chalcedon, 1073. What one suspected of heresy should do, 1174. Ludanus the monk devoted his effort to writing sacred books, 169. Lucidus, bishop of Leontini, 1211, 1230. Lucifer, cellarer of the monastery of Lucusium, 1137; afterward provost, 1136. Lucillus, bishop of Malta, 603. He is to be deposed in an assembly of four bishops, 979. He is ordered to restore the goods of his Church which he had taken away, 1041. Pope Lucius III received schismatics returning to the Church by a repeated ordination, 608.
Lucius, bishop of Rhegium, predecessor of Boniface, 656. Gain. What gains are to be sought in this life, 487, 488. Mourning. To go to the house of mourning is better than to the house of feasting, 377. Luculanum Castrum, an island of Campania, 506. In that fortress was built the monastery of St. Severinus, apostle of the Norici, 624. The monastery of Lucusium, founded by St. Gregory, 1136. He complains of the dissolute rule of this monastery, ibid. Its abbot, Domitius the presbyter, ibid. And its provost, Lucifer, ibid. How that monastery is called today, 949, 950. St. Louis was unwilling to interfere in the causes of priests, 699. Bishops of Lyons: Eucherius, 1101; Etherius, 830, 1217, 1219.
Lamps customarily used in churches, 333, 341, 341, 1273ff. And at the funeral rites of the dead, 927. Luminosa, a woman, widow of the tribune Zemarchus, 499. Luminosus, bishop of Ferentino, 1291. Luminosus, abbot of the monastery of Saints Andrew and Thomas at Rimini, 602. Luminosus, a servant of the Church of Grumentum, 1209. Luna, a city of Etruria, 700. Bishop of Luna: Venantius, 293. Lupus, abbot of St. Martin of Autun, 1225. May the wolf that lies in wait for the fold of sheep find the shepherd everywhere watchful and resisting, 715. Lupus, bishop of Chalon, 1144. St. Lupus, monk of Lérins and bishop of Troyes, 1101. Mud. What it means for a greedy man to heap thick mud against himself, 65. The flame of the shepherd is the light of the flock, 921.
St. Luxorius, martyr in Sardinia, 931. Lust. Stench and mist signify carnal concupiscence, 436. The cheerful have lust close at hand, 37. From gluttony arises lust, 61. Through lust the virtues of the soul are destroyed, ibid. What admonitions those need who are guilty of sins of the flesh, 81. Let them bewail past sins and shun those to come, 82. Why those who lament the fault of lust ought not to feel the harshness of discipline, 679. Those whom the stench of the flesh still delights, the same are beset by the mist of stench, 436. Lycaonia, a region of Asia Minor, 482. Lycaonia was subject to the patriarch of Constantinople, ibid. Macedonius. His heresy, 748.
The Roman Church received from the Council of Constantinople only that which was defined against Macedonius, 882. Machines formerly in use for raising immense masses on high, 881. The Church of Maguelone was transferred to Montpellier by the authority of the pope and with the consent of King Francis I, 578. Magdalen, sister of Lazarus and the sinful woman, 869. How her sins were forgiven, 869. From her mouth the resurrection of Christ was announced to the disciples, ibid. He ought not to become a master who has not been a disciple, 156. The rank of master was the highest among the patricians, 726. Among many, the master of offices was the chief, ibid. The dignity of master was called the mastership, ibid. By whom the office of teaching is believed to be a light burden, 2.
Let the unskilled not presume to undertake the office of teaching, ibid. Adversity is a useful teacher, 5. There are those who through the office of the Spirit are taught inwardly, 156. Who is fit for the school of virtue, 213. Magnitude (Greatness), a title by which Gregory sometimes addresses judges, 975, 1032, 1033, 1085. And dukes, 1018, 1097, and elsewhere. Magnus, a presbyter, 611, 1095. Unjustly excommunicated by Laurentius, bishop of Milan, he is absolved, 642. The estate of Magulianum, 651. The title of Majesty in which kings now rejoice was not in use in Gregory's time, 684. A mayor of the household is to be appointed by the bishop, 1172. Or by the whole clergy, if the bishop neglects it, ibid. What his office was, ibid. See Vicedominus. Who was the chief of the people, 1005, 1057.
Majorca, an island, 1276. Malaga, a city of the kingdom of Granada, 1251. Bishop of Malaga: Januarius, 1250. Malchus, bishop of Dalmatia, administered the patrimony of the Apostolic See in Dalmatia, 527. He is summoned to Rome to render an account of his administration, 584, 609, 640. He is forbidden to meddle in the affairs of the Church of Salona, 640, 658. He dies suddenly at Rome, 726. Maximus falsely accuses Gregory of being privy to his death, 726. Cursing is a grave sin, even if it comes from carelessness of the tongue, 312. Evildoers are to be punished, 759, 891, 1139, 1259. Malice is the mother of the vices, 44. Malice in the heart is a beam in the eye, ibid. Gregory asks that the family of Maloin be relieved, 571. Pomegranates signify the unity of the faith, 18, 511.
Evils not carried to completion do not harm, 87. How those are to be corrected who do evil secretly and good publicly, 95. They are whitewashed sepulchres, 95. Those who permit themselves to be thought evil while secretly doing good—how greatly they offend, 96. The wicked. Friendship joined with the wicked is harmful to the good and reproved by God, 70. Concord among the wicked is harmful, 71. The good always displease the wicked, 1026. They are always mingled with the good, 1127, 1128. The fellowship of the wicked is a purgation of the good, 1127. The wicked, once united, are to be borne patiently by the shepherd, if there be present good men who are aided by him, 217. The wicked in hell see the wicked in the same punishments, and the good in the kingdom, 424. St. Mamertus restored the solemn Litanies, 1284. Breast. What it means in Egypt for the breasts of puberty to be crushed, 82.
A pagan, Jew, or heretic cannot hold a Christian slave, 652, 700, 868. A slave fleeing from his master and going over to churchmen is to be restored to his master, 526. A slave may justly complain against his master and take refuge with the Church, 624. For the cause of faith, slaves were set at liberty against the will of their masters, no price being paid, 688, 818. This power was not everywhere in force, ibid. A slave is redeemed for the price of twelve solidi, 689. A pagan slave circumcised by Jews is to be set at liberty without any price of redemption, 819. Slaves unjustly detained by a bishop are to be restored, 897. Monasteries formerly made use of slaves, 898.
Slaves manumitted on condition that they become monks are not permitted to leave the monastery, 955. Why slaves were formerly sold in the presence of churchmen or judges, 1015. Mandator, a word of various meanings in law: here it signifies the judge who enjoined the purchase, 954. To eat. In what sense it was said by Paul: Let him who does not eat not judge him who eats, 617. Mane (morning), or in the early morning, used for 'early,' 895. Manfredonia, a city of Italy called new Siponto, 546. The various madnesses of the Manichaeans, 754. The Manichaeans are to be recalled to the Catholic faith by penalties, 734. The use of the maniple in Masses succeeded to the mappula or linen napkins, around the tenth century, 668. What manna signifies, 24.
He is called the mansionarius of a Church who is its custodian and continually ministers in it, 174, 333, 336, 709. There are many mansions in heaven, 429. How the meek are to be admonished, 56. Let them embrace solicitude, 57. Sloth is neighbor to meekness, 56. Let meekness be joined to justice, 514. Mansus. See Massa. What the broken hand of the shepherd signifies, 11. Let the hand be clean that seeks to wash away defilement, 13, 508. What it means to choose a hand with a stranger, 38. What it means to purge oneself at the third, fifth, or seventh hand, 864. The hand was always a symbol of faith, ibid. What it signifies to use each hand for the right hand, 764, 765. Of how many kinds is the manumission of slaves, 757, 800. To manumit slaves was to make them free men and Roman citizens, 800.
The manumission of slaves, favoring the liberty of men, ought not to be revoked by the Church, 548. Constantine the Great permitted manumissions to take place in church, 576. By a law he passed, the same granted to all clerics the power to set their servants at liberty, 800. Formerly it was very difficult to grant liberty to slaves, ibid. The form of manumission, with attendant donations and conditions, 800, 801. St. Benedict knew in spirit of the napkins received and hidden by a monk, and rebuked the guilty man, 245. The use of the mappula is granted only to the first deacons of Ravenna, when they minister to their bishop as he celebrates, 668. Maniples succeeded the mappulae at Mass, ibid. Maratus, the name of an estate, 590. Marbodus, author of the life of St. Licinius, 1146.
Peter de Marca. His opinion on the heading of a certain letter is approved, 1168. Marcellinus, bishop of Ancona, checked a fire, 177. Marcellus or Marcellinus, proconsul of Dalmatia, 640, 929, 993. Well deserving of the Roman Church, 993. He is censured for the favor shown to Maximus, bishop of Salona, 929. Why, when summoned by the emperor, he did not at once obey, 993. Marcellus, a scholasticus, 720, 914. Marcellus, a monk of the Gregorian monastery, 409. Marcellus, a citizen of the city of Todi, recalled to life, 201. Marcellus, a freedman, 1044. What 'marcha' signifies, 1015. The Marcianists or Marcionists, heretics, 803, 804. Marcianus, presbyter of the diocese of Taurianum, designated bishop of Locri, 889.
The same, having been made bishop of Locri, 962, 1063. St. Mark the Evangelist founded the Church of Alexandria, 889. The blessing of St. Mark is called the blessing of St. Peter, 917. Marcus, a scribe, was sent into Sicily by the emperor Maurice to exact accounts, 1078. Sea. What the depth of the sea signifies, 4. How by the word 'sea' Sidon is brought to shame, 83. Who sleeps in the midst of the sea, 90. What it signifies that the water of the sea is gathered as in a wineskin, 1134. What the bronze sea before the doors of the temple, for washing the hands of those entering, indicates, 19, 512. The glassy sea, that is, the sea of glass, cerulean, 1039. How Mary is both the handmaid and the mother of the Lord, 1169. Mary appears to the virgin Musa, soon to die, 400.
Mary sitting at the feet of the Lord signifies the contemplative life, 491. See Magdalen. Maria, a patrician lady, 856. Marianus, 1060. Marinianus, bishop of Ravenna, 1230, 1287, 1291. Having long lived in the monastery with Gregory, he is by common consent chosen bishop of Ravenna, 777, 787. He comes to the episcopate unwillingly, 777. Gregory commends him to Andreas the scholasticus, ibid. How the use of the pallium is granted to him, 787. His faith, 792, 793. He is rebuked for unjustly burdening a monastery, or permitting it to be burdened by his clerics, 813, 816. His lack of mercy toward the poor, 816. He declines to read Gregory's admonitions, 817. And the case of Maximus, bishop of Salona, is committed to him to be examined, 936, 983, 991.
For more about him, see the alphabetical index of the Letters. Marinianus, bishop of the city of Torres in Sardinia, 550, 932. Marinianus, abbot of Palermo, 548, 593, 1173. The case of bishop Victor is committed to him for examination, 642, 643. Marinianus, defensor of the Church of Milan, 861. Marinus, husband of Gurdia, sister of Maurice, 877. Gregory greets him, 493. The province of the Marsi is the same as Valeria in Latium, 405. Martha signifies the active life, 491, 869. Martia, a nun unjustly transferred from her monastery to another, is ordered to be recalled, 732. Martianus, bishop of Ferentino, 1291. Why Martianus, a defensor, is to be driven into exile, 979. Martianus, a monk, 1055, 1056. Martianus, a registrar (tabularius), 1122.
St. Martin, bishop of Tours, how averse he was from banquets, 580. The monastery of St. Martin at Autun, 1219. Its privilege, 1223. Martinus, bishop of Taenarum, incardinated into the Church of Savona because his own church was destroyed, 563, 564. Martinus, a deacon and abbot, defamed with crimes and canonically purged, is declared innocent, 864. Martinus, a scholasticus, 975, 976. Martinus, a solitary, 313. By his prayers he obtains water from a rock, ibid. He dwells for three years with a serpent into which the devil had entered, 316. He flees the company of women, ibid. By his prayers a little child cast headlong is not injured, 316. When a rock is torn away, his cell is preserved untouched by the fall, 317. He had bound his foot with a chain, which at the command of St.
...Benedict's command it was loosed, 317. Martinus, a farmer, 707. It is not the penalty that makes the martyr, but the cause, 615. The cult of a martyr who is by no means certain is to be forbidden, 1157. Who are to be called martyrs in a time of the Church's peace, 337. Very many were made martyrs under the Lombards. See Lombards. There are two kinds of martyrdom, 337. The merit of martyrdom is in secret, when virtue ready for suffering burns in the soul, ibid. Martyrdom is signified by the name of the chalice, 337. The way of a harsher life leads to martyrdom, 340. The palm of martyrdom belongs not to human will but to divine election, ibid. Martyrius, one a monk of Valeria, another of Lycaonia, 201. By that Martyrius the sign of the cross was divinely imprinted upon bread, 204. Martyrology.
Whether the Martyrology read at Rome in Gregory's time was that which we now call the old Roman one, 916, 918. The Martyrology published under the name of St. Jerome is not by that saint, 918. What was contained in the Martyrology read at Rome under Gregory, 916, 917. How the death of martyrs profits the Church, 318. Sometimes those undergo martyrdom who in the Church's peace seemed contemptible, 340. Sometimes in persecution those desert the faith who in the Church's peace were believed to stand firmly, ibid. Mascator, nephew of Armentarius, an illustrious man, 317. Massa or mansus, or mansum, is a field of a certain measure and extent, 534, 758. A massa corresponds to a possession or estate, 534. The distinction between a massa and a casa, ibid.
額我略時代在羅馬誦讀的殉道錄是否即我們如今所稱的古羅馬殉道錄，916、918。以聖熱羅尼莫之名發布的殉道錄並非出自這位聖人，918。額我略治下在羅馬誦讀的殉道錄中所載何物，916、917。殉道者之死如何有益於教會，318。有時那些在教會太平時似乎微不足道者反倒殉道，340。有時在迫害中背棄信仰的，正是那些在教會太平時被認為堅定不移的人，同上。瑪斯卡托爾，顯貴之人阿爾門塔里烏斯的姪子，317。Massa 或 mansus 或 mansum，是有一定尺度與範圍的田地，534、758。massa 相當於一份產業或田莊，534。massa 與 casa 之間的區別，同上。
Let not tenant-farmers on the estates of the Church be appointed out of favor, 576. Let not the sons of the tenants of estates be joined in marriage outside the estate on which they were born, 1197. The tenants of estates throughout Gaul are admonished to live blamelessly, 758. And to obey the patrician Argius, ibid. Marseilles. At Marseilles, or in that city, there were four monasteries in the sixth century, 838. Bishops of Marseilles: Theodorus, 541. Paschasius, ibid. Serenus, 830. Mastalo, most zealous for the unity of the Church against the schismatics, 776. What a 'matricula' is, 655. Who are called 'matricularii,' ibid., 657. Matrimony is not a fault, 1160. In matrimony the will ought to be free, 693.
Matrimony, if one of the spouses is of servile condition, is to be dissolved, 845. Matrimony under the pretext of religion is not to be dissolved, 1130ff., 1131. The indissolubility of matrimony, ibid. What is the worldly law contrary to this indissolubility, 1130, 1138. Whence come the impediments of matrimony, 1154. Within what degrees of consanguinity and affinity it is lawful to contract matrimony, 1153, 1154. The matrimony of incestuous persons is null, 1279. Whom one may not take in marriage, 1293ff. English neophytes joined within the prohibited degrees are not to be separated, nor deprived of communion, 1155. Matthaeus, a most distinguished man, sustained by the alms of St. Gregory, 1182.
Maurentius, bishop of Africa, is praised for his solicitude for ecclesiastical order, 903. Maurentius, a chartularius, 505, 506, 838. He is called a magnificent man, 489. Maurentius, master of soldiers, 903, 956. Most dear to Gregory, 908, 1184. He is praised for his zeal in sacred reading, 908. Having a lawsuit, he is commended by Gregory, 1183. And seeking a favor, 1184. See the alphabetical index of the Letters. The emperor Maurice is called the most Christian lord of affairs, 501. Most Christian of princes, 804. His lineage and gifts of soul, 675. He is called by Gregory the most serene Lord, 494, 495. Maurice was called Tiberius, 1188. The virtues of Maurice, 677, 678. He was not accustomed to meddle in priestly causes, 699.
Most zealous for the peace of the Church, 747. His charity toward the poor, 737. The rectitude of his faith, 804. His zeal for the guardianship of the faith, 841. In his times the heretics were forced into silence, 1134. Maurice forbade that any cleric who had been involved in public administrations should perish, 675. Nor that such be received into monasteries, ibid. Likewise he passed a law that soldiers should not become monks, 675, 676, 677, 678. Gregory asks that he moderate or change this law, 677. He orders that schismatics should not be compelled to return to the unity of the Church, 934, 935. He won a signal victory over the Persians, and restored Chosroes, king of the Persians, 677. He calls Gregory foolish and simple, 765, 766. The monstrous avarice of Maurice, 1238.
How many evils Gregory suffered from him, 766, 767. St. Gregory was not unkind toward the emperor Maurice, 1238. Maurice was slain with his whole family, 1301, 1302. See the alphabetical index of the Letters. Mauricius, a monk, 1056. Maurilio, former prefect, 1191. Gregory wishes help to be brought to him while he resides within ecclesiastical precincts, 527. Maurilius, master of soldiers, 570, 571. See the alphabetical index of the Letters. Maurus is brought to St. Benedict, 220. Walking with dry foot upon the waters, he rescues Placidus, 225. Because he seemed to rejoice at the death of Florentius, he is rebuked, 228. Whether this Maurus is the same as Maurus the son of Equitius, ibid. Maurus is set as abbot over the monastery of St. Pancras at Rome, 697. Maurus, a slave, 1035, 1036.
Maximianus, bishop of the Church of Puteoli, because he permitted a Donatist bishop to be ordained in his city, is to be deposed, 611, 612. Maximianus, abbot of the monastery of St. Gregory, afterwards bishop of Syracuse, 105, 357, 421, 573, 1237. One of the companions of St. Gregory sent to Constantinople by Pelagius, 357. He is marvelously delivered from shipwreck, ibid. He is appointed by Gregory as vicar of the Roman See in Sicily, 487, 573. Gregory then committed his office not to the place but to the person, 574. From him Gregory learned certain things which he inserted in his Dialogues, 105, 177, 661. Many matters, especially those pertaining to Church discipline, are enjoined upon him, 690, 691, 692. In what year he died, 105, 573. Gregory grieves at his death, 741.
The people of Syracuse render illustrious testimony to him after his death, 753. He cast certain clerics into prison for wrongdoing, whom, prevented by death, he could not punish, 759. He is called a bishop of holy memory, 897. He is venerated by the Church, 357. See the alphabetical index of the Letters. Maximianus, an Illyrian presbyter, 585. Maximilla, a false prophetess, 1168. Maximus of Constantinople. His ordination, and the ordinations conferred by him, why null, 608. Maximus, a monk of Lérins and afterwards bishop of Riez, 1101. Maximus, violently intruded into the see of Salona, 698, 699. He is called a usurper of the Church of Salona, 793. A seizer, 810. And a transgressor, 983. Gregory forbids him to be ordained, 690.
The emperor does not consent, 725. Maximus and his ordainers are removed from all offices, especially from the altar, 699, 721. Despising the excommunication, he celebrates Masses, 752, 812. He publicly caused St. Gregory's letter to be torn, 725. With how many vices he and his ordination labored, 699, 725, 752. He falsely accuses Gregory of having bishop Malchus murdered in custody, 726. He is cited to Rome, 793, 811. He refuses to come, 813, 814. If he persists obstinately, he is deprived of communion in the body and blood of the Lord, 812, 863. The emperor orders that Maximus, coming to Rome, be received with honor, 752. Few abstain from his communion, 813. Gregory exhorts the people of Zadar to suspend themselves from the communion of Maximus, 814.
His case is committed to Constantius, bishop of Milan, to be judged, 983. And to Marinianus, bishop of Ravenna, 991. His devices to obtain pardon, 983. He humbly makes satisfaction and submits himself to penance, 992, 1296. On what conditions communion is restored to him, 991, 992. And Gregory rejoices at his full satisfaction, 1033. See the alphabetical index of the Letters. Maximus, a subdeacon, 539. Maximus, a monk, son of Chrysaorius, a wealthy man, 440. Maximus, palatine of the privy purse (privatarum), 1047. Maximus, father of Probus, bishop of Rieti, 389. A privilege granted to the monastery of St. Medard, 1284. Medicine, whether of the body or of the mind, applied without division, ought to serve in a divisible manner, 98. Physician.
The rashness of certain men who, ignorant of the wounds of souls, profess themselves physicians, 3. Let him not be the physician of others who bears a wound on his own face, 10. He is an unskilled physician who, not knowing his own wound, wishes to cure another's, 73. The physician grants to a sick man whom he despairs of all that he desires, 78. Bishops of Milan: Datius, 285. Laurentius, 565, 1103. See his entry. Constantius. See his entry. Deusdedit, 1206, 1238. The bishops of Milan were not ordained without the consent of the Roman pontiff, 645, 646, 1094, 1095. The bishop of Milan was metropolitan, 646. Gregory reproves the election of a bishop of Milan made by the Lombards and Agilulf, 1095. The common table of the clergy of Milan, 720.
The revenues of the Church of Milan in Sicily and elsewhere, 1095. Megalis, a woman, 960. Melania the Younger devoted her efforts to copying sacred books, 169. Melanthius, bishop of Rouen, 1144. He is substituted for Praetextatus, driven into exile, 1143. But when the latter is restored, he himself is expelled, 1146. Meletius, a bishop deposed in the Council of Nicaea, retains only the name of his dignity, 495. Malta, an island of the Mediterranean Sea, 605. Bishop of Malta: Lucillus, ibid. See his entry. Trajanus, 1042. Melitene, a city of Lesser Armenia, 678. Bishop of Melitene: Domitianus, 678. See the alphabetical index of the Letters. Mellitus, abbot, sent into England, wrote a commentary, 1140ff. The same, bishop of London, 1287.
The vision of the monk Mellitus at his death, 412. Melotes or cuculla, a kind of garment of monks, 223. As the members of one body are diverse through their several functions, yet mutually agreeing become one, so also are those of one society, 46. Menas, a solitary monk in Samnium, 336. His straitened poverty, and his wondrous command over wild beasts, ibid. His zeal against vice, 336. He is strong in the spirit of prophecy, 337. He rejects the offerings of a sacrilegious plunderer, 336. Menas, bishop of Telese in Campania, accused before Gregory, returns to Rome, 1020, 1220. He makes satisfaction by an oath at the body of blessed Peter, and, cleared, is sent back into Gaul, 1219. To tell a lie is worse than to eat flesh, 663. Menna, bishop of Toulon, 1144.
The mind is signified by the name of the belly, 51. The human mind is compared to water, 51. The mind knows how to think of many things, while not knowing itself, 5. He whose mind, sleeping through neglect of its own care, is struck yet does not grieve, is dragged yet does not feel, 90. In curing infirmities of the mind, there is need of such discretion that both the languor and the weakness are at once met, 98. Table. At the bishop's table let sayings of the ancient Fathers be read, 856. A woman suffering her menstrual period. See Woman. Measure. By a measure of wheat the manner of the word is expressed, 99. What it means to tithe mint, 92. The hireling shepherd flees when the wolf comes, 510. Reward is sometimes opposed to loss, 625. Sometimes it is taken for a benefit, 625, 646, 1242. Sometimes for a prize and wages, 1232.
Sometimes for mercy, in French 'mercy,' 636. The religious concerned with 'reward,' that is, those who are appointed to redeem captives, ibid. Noonday sleep is permitted by the Rule of St. Benedict, 1125. The Church of Merien in the diocese of Cosenza, 886. Merit. In the examination of the just Judge, the quality of actions changes the merits of the orders, 84. Immersion. See Baptism. Merulis, a place near Rome, 297. Merulus, a monk intent on tears and prayers, 453. He is warned of death, ibid. He is venerated by the Church, 456. The privileges of the Church of Messina are confirmed, and the pallium is sent to the new bishop, 793. Only to the deacons of the Church of Messina was it permitted to use the compagus, 915. Bishops of Messina: Felix, 528. See the alphabetical index of the Letters.
Donus, 798, 1230. See the alphabetical index of the Letters. What the errors of the Messalians were, 802. Who were their leaders, and what synods were held against them, ibid. Messianus, a Salonitan cleric, 1034. The Metronian gate of Rome, 1125. The rights of metropolitans are established by the canons, 933. Bishops ought to obey the metropolitan, 797. Bishops escaping discipline by flight are to be remitted to the metropolitan, 1020. How many cities are required for the constituting of a metropolitan see, 1163, 1164. Ordinations made by metropolitans in the dioceses of their subject bishops are read of, 578. It was the office of the metropolitan of Cagliari to announce the feast of Easter, and to give letters to bishops departing from the island, 933.
To the metropolitans of Arles, according to ancient custom, the vicariate of the Apostolic See in the Gauls is delegated, 783. See Primate. Metz, a city of Lorraine, 1145. Bishop of Metz: Aigulfus, 1143, 1145. Fear. Let those who are held by fear advance to charity, 52. See Fear (Timor). Mevania, an episcopal city of Umbria, 564, 674. Gregory exhorts the people of Mevania to be unanimous in the election of a bishop, 564, 565. The care of the Church of Mevania is meanwhile committed to the presbyter Honoratus, 565, 674. Chrysanthus, bishop of Spoleto, is sent to ordain presbyters in the Church of Mevania and to confirm infants, 674. Michael, defensor of the Roman Church, having exercised the office of responsalis of the province of Ravenna, 667.
Migrare (to migrate) is sometimes taken for 'to transfer,' 732. He is called a soldier of the Roman Church, the subdeacon who serves in its clergy, 646. See Clerics. Soldiers were marked with known brands, 676. Six things necessary for a soldier, ibid. The conversion of soldiers in a monastery is for the most part sincere and perfect, 676. The emperor Maurice forbids soldiers to become monks, 675, 676, 677, 678. Soldiers who wished to become monks were to be tested for three years, 88. Gregory forbids soldiers to be received into monasteries without their own consent, 1057. Formerly soldiers were excluded from the clergy, 665. The resurrection of a certain soldier, after seeing the places of punishment and of blessedness, 432, 433. The furnishings of the Church, that is, vessels and sacred equipment, 533, 603, 693, 953, 697, 735, 951.
Minturnae, a city of Latium, 495. The Church of Minturnae was united to that of Formiae, and finally transferred to Gaeta, 495. Minulfus, a Lombard, a man devoted to prayer and almsgiving, 872. Miracles. The power of miracles is vindicated to the Church from the Old and New Testament, 109, 113, 114. The miracles recorded in sacred Scripture surpass all faith, 113. The certainty of the miracles performed before the army of the Lombards, 114. The holy Fathers relate things similar to the miracles narrated by St. Gregory, 115. The necessity of miracles in the fifth and sixth centuries, 114. The saints perform miracles either by prayer or by power, 261. Those who serve God more familiarly sometimes perform wonders by power, 264. Why more miracles are done through relics than through bodies, 276.
The life of the soul after death is to be weighed in the saints from the power of miracles, 380, 384. Frequent miracles at the tombs of martyrs prove that their souls live, 381. What miracles done in lowly things teach us, 192. Miracles are sometimes performed even by the reprobate, 1111. How much humility avails in the showing of miracles, 160. Why amid miracles the mind must be restrained, 1112. Examples of virtues are to be preferred to miracles, 115. By the miracles of the Fathers can be understood both the astonishing works of the virtues and the signs, 116. The Christian life is to be esteemed not from signs but from works, 205. A greater miracle is the conversion of a sinner than the resurrection of the dead, 321. Miracles performed at the death of certain servants of God. See Lombards.
The furnishings of the Church of Mirien, having been taken away, are to be restored to the bishop of this Church, 735. Misenum, a city of Campania in Italy, 696, 988. The visitation of the Church of Misenum is enjoined upon Fortunatus of Naples, 988. Bishop of Misenum: Benenatus, 587. Mercy toward one's neighbor, by what reward it is repaid, 1025. A twofold mercy is bestowed when the soul is provided for and bodily need is relieved, 823. Mercy and discipline ought not to be separated, 514. The mercy of God. See God. Mass. The sacrifice of the Mass offered for the dead frees them from punishments, 464; it was customarily celebrated for the departed, 468. The sacrifice of the Mass, efficaciously offered for the living placed in distress, 469. It imitates the sacrifice of the cross, 472.
With what disposition of heart we ought to hear or celebrate the Mass, ibid. When nocturnal pollution impedes the celebration of Mass and communion, 1161, 1162. Whence the Mass is so called, 1152. What it means for a 'missa' (dismissal) to be made, ibid. Formerly the custom of the Roman and Gallican Churches in celebrating the Mass was different, 1152. What is called a public Mass, 577, 827. Public Masses are not to be celebrated in oratories, 576, 577. See Oratory. Nor in monasteries, 1295. Yet sometimes they were celebrated in churches that lacked the honor of titles, 698. In monasteries many days formerly lacked the liturgy, 674. Daily attendance at Mass was not in use in the seventh century, ibid.
Nevertheless some are praised who at that time celebrated Mass daily, ibid. Why bishops were sometimes forbidden to celebrate public Masses in monasteries, 827. In what sense the people are said to celebrate the Mass, 697, 698. Formerly amid the solemnities of the Mass the names even of living strangers were customarily recited as a sign of communion, 719. What this recitation was called, ibid. Anciently longer prayers were recited in the celebration of the liturgy, 940. At what point of the Mass the Lord's Prayer was formerly said. See Lord's Prayer. Private Masses in the private dwellings in Gregory's time, 825. The mission said to have been made by St. Peter of preachers into various provinces is understood to have been made by the Apostolic See, 526.
A man's modesty impels others to love him, 487. St. Modestus, martyr. When his translation took place, 709. A modius was of twenty-four Roman pounds, or twelve ounces, 533. Likewise of sixteen sextarii, 533, 1241. The modii of grain to be received from the tenant-farmers of the Church should not be of more than eighteen sextarii, 533. The sum received from an unjust modius is distributed to the poor tenants, 1242. Those who love flatteries and praises are said to be clothed in soft garments, 1127. What 'momentum' and 'proprietas' are, 959, 960. What a momentary possession is, ibid. What a case concerning a 'momentum' is, 960. What the millstone of an ass signifies, 4. To disclose troubles inflicted is sometimes useful, 54. Monks are called Fathers, 393, 724.
This title of 'monks' is found among Greek and Latin writers, 724, 725. This custom was disapproved by St. Jerome, 723. He is no monk who seeks a possession on earth, 304. Excessive love of parents is harmful to a monk, 256. The monk's habit signifies contempt of the world, 1195. The tranquility of the monastic life, 152, 1091. Monks who do not give themselves to sacred reading are reproved, 626. For monks it is a great sin to live off another's offering and to neglect God's commandments, 626. For many, the monastic profession and life are necessary for salvation, 676. Let monks live according to the prescript of their rule, 693. Let monks ascend to the summit of the perfection they have begun, 857. Monastic vows. See Vow. Humility most befits monks, 599.
Woe again to the proud poor, ibid. The horrible end of the hypocritical monk, 441. — On the island of Palmaria and the other adjacent ones, boys before the eighteenth year of age are not to be received into the monasteries, 545. Monks are to be tested for two years, according to Gregory, 1056. Whether it may thence be concluded that those monks were not Benedictines, 1057. Monks are to be tested in lay habit, 1290. Servants are not to be admitted to the habit of conversion without their master's consent, 653, 654, 676. Justinian passed a contrary law, 676. A servant of the Church shook off the yoke of his master by monastic profession, 761. Gregory disapproved that those entangled in public administrations be barred from the monastic life, 675.
But with his opinion changed, he wished them first to be released from public accounts, 676, 898. Julian the Apostate forbade soldiers to be admitted to conversion, 676, 678. And so did the emperor Mauricius, 675, 676. Which Gregory entirely disapproved, 676, 677. Let soldiers not put on the monastic habit unless first tested for three years, 898. Gregory forbids them to be received without their own consent, 1057. Let a man not be received into a monastery if his wife has refused to convert, 827. Those coming to conversion with contrition are to be kindly received, 827. Slaves manumitted under the law that they should become monks are not permitted to desert the monastery, 955. — A certain monk, departing from the monastery through levity of mind, found a dragon on the road, 256.
Struck by fear of this, he returns to the monastery, 257. Cicero, the apostate monk, is to be restored to the Church of Misenum, 761. Fugitive monks are to be sought out and led back to the monastery, 590, 761, 884. Such men ought not to be defended by bishops, 885. Monks who have escaped from the monastery by flight are caught by a miracle, 1125 ff. Unstable monks are to be restrained, 530. Likewise the acephali and the irregular, 529. Vicious monks are to be restrained, 545, 538, 778, 1236, 1257. A fallen monk should not become abbot, 1260. If he has been made so, what is to be done, ibid. For their faults monks were formerly only excommunicated, 954, 955. Let such men not be granted communion by the presbyters of the diocese, 954, 955.
Lest monks be sometimes unjustly excommunicated, the bishop could take cognizance of the cause of the excommunication, 955. — Abbot Equitius kept monks away from conversation with nuns, 165. Those who dedicate their body to continence should not presume to dwell with women, 289. Monks who have taken wives are excommunicated, 522. A monk's marriage is invalid, ibid. Married monks are thrust back into their monasteries to be punished, 53. Let them be corrected with fitting amendment, 1055, 1056. Women are kept away from the island of Eumorphiana, lest they dwell any longer with monks, 544. Let monks not bring women into the monastery, 604, 722. Nor make them their godmothers, 722. Let monks not be held back from the divine ministries by the cares of business, 555.
The suits and business of a monastery are to be committed to a layman skilled in law, ibid. Let monks not be dragged before lay judges, 556. How the disputes of monks are to be settled, 603. It is full of blame for persons soldiering for God to contend over secular business, 949. It was formerly lawful for monks to make a will and to enter upon an inheritance, 539, 1217. By what reasoning their wills are valid, 1297 ff. By Gallic law monks are not heirs, 1217. See Testament. How a monk guilty of holding property is to be punished after death, 465. It is not permitted to monks to have anything of their own, ibid. Monks who keep private funds are to be rebuked, 530. With what penalty they are to be fined, ibid. A monk is rebuked for receiving napkins, 213.
How a monk was punished for theft, 1124. — The labor of copyists most befits monks, 169. Monks commonly devoted their effort to this labor, ibid. From the beginning of the Benedictine order, monks provided their sustenance neither by begging nor by working with their hands, 265, 304. Why Nonnosus was unwilling for monks to labor outside the monastery, 180. Monks were supported from the offerings of the faithful, 336, 337. Monks were not exempted from the guarding of the walls, 988. — Let monks always remain under the power of their abbots, 604, 1293. Let no one be promoted to any grade without the abbot's consent, ibid., 1223, 1294. Monks' churches are to be dedicated without public Masses, a baptistery, or a cardinal presbyter, 1043.
If monks ask for Masses, let them request a presbyter from the bishop, ibid. — Monks joined to the offices of clerics, and from the monastic life more fit for the clerical state, 727. Monks as legates of the Apostolic See, 567. For the minor orders and the subdiaconate itself, or at least for the intervals between orders, 503. A bishop is permitted, with the abbot's consent, to take monks to be raised to the presbyterate, 813. Whether formerly in monasteries there was no presbyter, or only one, and he brought in from outside, 697, 698. Many presbyters and deacons in monasteries in Gregory's age, 821, 833, 834, 891, 997. A monk made presbyter for the benefit of the monastery should continually persevere in it, ibid. He is to be chosen by the congregation, ibid.
Dometius, abbot and presbyter, 949. It was nowhere forbidden for clerics to pass over to the monks, 691. Why monks who have become clerics ought to have no power in the monasteries from which they came forth, 890, 906, 907. How dangerous it is for monks to pass over to the clerics' way of living, 530. A cleric who has become a monk should not return to the clerical state, unless, promoted by his own bishop to the priesthood, he is set over some church, ibid. — Monastic discipline is to be observed in the monasteries, 529. When it has collapsed, it is to be restored according to the canons, 632, 693. Monks easily stray from the right path if the guarding of discipline is not ever vigilant, 857.
He cannot keep strictness in a monastery who is daily compelled to remain in ecclesiastical ministry, 727. Monks are not accustomed to go outside without a companion, 1124. Nor ought they, 1195. Why monks returning from outside should approach to prayer, 1124. Monks who had eaten outside the monastery against the rule are rebuked, 236. — Why the earth several times cast out the buried little boy of the monks, 256. A certain monk restores life to a dead man by applying the dust of the altar, 320. That monk fled away for the sake of avoiding praise, 321. Two monks, hanged on a tree by the Lombards, were heard singing psalms after death, 404. A certain monk of Gregory's monastery sees three Prophets at the very point of death, 425.
The monastery was formerly a prison for delinquent clerics, 527. A bishop betakes himself to a monastery for the sake of penance, 902. Not only to criminals, but also to clerics and priests, the monasteries lie open for conversion, 530. Men of honorable rank, for their crimes, are to be relegated to monasteries in place of penance, after the manner of clerics, 643, 654, 979. Some care of monasteries is committed to visitor bishops, 691, 808. A monastery cannot be founded on another's estate against the owner's will, 695. Very many monasteries are united under one abbot by Gregory, 1085, 1086, 1136, 1172. This union is to be made with the bishop's authority unimpaired, 113. Monasteries of nuns ought not to adjoin communities of men, 1107 ff.
The baptistery is ordered to be removed from the monastery, so that monks may more securely be allowed to celebrate the work of God, 671. Gregory wishes the monastery to be freed from the disturbance of those coming in, 1049. At Rome the church of St. Pancras is united to a monastery, 697. Gregory opposes lest the monastery of Castellum come into the power of laymen, 921. Monasteries were, at the very beginning of the Benedictine order, endowed with very ample estates and revenues, 265, 922. Monks to whom possessions have been assigned for the necessities of life are not to be blamed, 304. By common law the goods of converts are acquired for the monastery at the very profession of the monk, 685, 686, 1021. Monks ceded their goods to the monastery, together with their proceeds and their debts, 675, 676.
That women, once they have entered a monastery, should not be detained by their betrothed, 867, 868. Laws and canons forbid the property of a monastery to be alienated under any title, 922. The will of a countrywoman in favor of a monastery, long neglected, is to be fulfilled, 946, 947. Goods taken from a monastery are to be restored to it, 950, 951, 981. Goods common to a monastery and a hospice are ordered to be divided, 1050. Let not bishops or others diminish the goods of monasteries, 1294. What an abbot acquires, he acquires not for himself but for the monastery, 1042. To an abbot made a bishop are returned the things he acquired after he was removed from the office of abbot; but not those he acquired while he was abbot, ibid. Gregory hands over the possession of a certain church to a monastery, 636, 637.
He orders ten solidi to be given annually to the monastery of Catania, 1232. He commands that a ship sent for the support of the monastery be immune from every forced service or burden, 1089. Let whatever is offered to the monasteries by the faithful benefit them, 763. — Exemption of monasteries. The chief cause of exemptions was the oppression of subjects, 498, 906, 1294. Or the avarice of prelates, 728. The exemptions of monasteries are far more ancient than Gregory the Great, 499. They were frequent in Africa, ibid. Let monasteries be in no way subject to any secular services, 604, 1295. Let the bishop arrange the causes and interests of monasteries, 981. Let the bishop bring no trouble to the monastery, beyond the diligence of discipline, 674.
Let the exemption of a monastery from the bishop's jurisdiction favor regular discipline, not the impunity of vices, 605. When the abbot has died, let bishops neither inventory nor administer the goods of the monastery, 602, 603, 604, 1294, 1293. If any causes arise, let them be referred to the elected abbots and God-fearing Fathers, 603. If an inventory of the monastery's goods must be made, let the abbot of the place make it, with other abbots accompanying, 604, 906, 1294. Let not the bishop celebrate public Masses in the monastery, 603, 604, 1295. Why this is forbidden to him, 603, 604, 605, 826, 827, 1295. Let it not be lawful for the bishop to place his chair in the monastery, ibid.
In monasteries the bishop should have no power of commanding, nor of making even the slightest ordinance, unless asked by the abbot, 604, 1295. This statute is to be observed by all bishops, 604, 1295. Let the bishop not visit the monasteries too frequently, lest they be burdened, 907. The ordination of the elected abbot is reserved to the bishop, 604. Let monasteries not be burdened by clerics, 815, 816. Let clerics not visit monasteries, unless they have been invited to perform the sacred mysteries, 890. The Neapolitan presbyters are ordered to celebrate Masses in the monastery of St. Martin, but it is forbidden that any trouble be brought upon the monks by them or by the bishop, 763. The things granted for the peace of monks are not to be violated, 1018.
Let no new customs be introduced in the monasteries, 590. The monastery of St. Cassian at Marseilles is exempted from the bishop's disposal, 858, 859. Nevertheless let him watch over the life and acts of the handmaids of God dwelling in it, and correct their faults, 859. The Classitan monastery is exempted from all jurisdiction of the bishops, 906 ff. That privilege was extended to all monasteries in a Roman council, 906. The privileges granted to the monastery of Montmajour outside the walls of the city of Arles by Pope Vigilius are confirmed by Gregory, 1019. Nuns are called by the Greeks Monastriae and Ascetriae, 872. Nuns were formerly not veiled immediately after the vow of virginity had been uttered, 692. Nuns formerly gave attention to copying the sacred books, 169.
To virgins dedicated to God some possessions were assigned by their parents, 328. Monks preached the word of God to neighboring nuns, 245. Nuns, especially those of advanced age, are called Mothers by Gregory, 393. Let a proven and industrious man be appointed for the monasteries of nuns, to manage their affairs, 688. Gregory takes care that the nuns suffer no want, 571. He judges that Rome was preserved by their holiness, 872. Let soldiers not dwell in their monasteries, 1005. Let their monasteries not adjoin communities of men, 1107 ff. Consecrated women are excommunicated for incontinence of tongue, 253. How they are to be restored to communion after death, ibid.
A certain virgin of Spoleto, against her father's will, takes on the habit of holy conversation, 328. By her example many vow virginity to God, ibid. By her command alone she casts a demon out of a man, and permits it to enter a swine, 328. Whether she ought to have granted the swine to the unclean spirit, ibid. Why a certain consecrated woman appeared half burned, 460. Let not nuns marry, 1293. Their marriages are forbidden under penalty of excommunication and sometimes of death, 686. Nuns, if they have married, are to be punished, 754. They are reckoned adulteresses, 688. Those who have married a nun are, after due penance has been performed, granted communion, 707. Wandering nuns are to be restrained, 688.
Nuns who have returned to the world are ordered to be recalled to the religious habit, and strictly kept in the monastery, 901. If anyone resists, let him be deprived of communion, ibid. Montecristo, an island in the Tyrrhenian Sea, 545. Gregory orders the irregular monks inhabiting this island to obey abbot Herosius, 545. By what rite the Monophysite heretics are to be reconciled, 1167, 1168. Those converted from their error are commended, 1212. Montana, a servant of the Roman Church, is given her freedom, 800. Montanus came forth from Phrygia, 1168. A boy suffering from elephantiasis is healed, 257. In Gregory's time almost the whole world was afflicted with diseases, 1032. What is to be done in sicknesses, ibid. Morena, a woman, 547. To die. The dying foretell things to come, 409, 425.
To a dying man appears the Author of life, 397. Sometimes the merit of the soul is declared not at death itself, but after death, 404. A dying monk sees three prophets meeting him, 423. Why the elect sometimes die hard, 405, 408. The death of the saints is often celebrated with heavenly praises, 393. Death happens in two ways: either by absence of living, or by quality of living, 802, 882. As each departs from here, so is he presented at the judgment, 441. Miracles worked at the death of certain servants of God. See Lombards. The expectation of death was the sole consolation of St. Gregory, 1233, 1238. Joy concerning death, 1237. The dead recalled to the living, 160, 201, 204, 233, 265, 320, 349. Signs from the dead are made for the exercise of the living, 301.
The dead are not to be mourned long by Christians, 1011. The dead returning to the body, 429, 432. The disposition made for the dead is to be observed in all ways, 1107. Moses was unwilling to preside over the multitude, and yet obeyed, 8. Within he considers the secrets of God, without he bears the burdens of carnal men, 19, 512. Always having recourse to the tabernacle in doubtful matters, he left an example to rulers, 19, 512. Moses, although he speaks with God, is judged by Jethro's rebuke, because he was serving earthly business, 25. He follows the counsel of the same man, ibid. By what art of charity he used, so that he might convert his kinsman Jethro from gentilehood to the people of God, 60. Seeing God angry with the people, what he did, 75. Moses coming out from the secret place of God and speaking to the people with veiled face, what it signifies, 99.
He was taught by an Angel in the desert, 156. He works many miracles, 1111 ff. And yet he is prohibited from entering the promised land, ibid. A pregnant woman can be baptized, 1157, 1158. A woman having her menses is not to be kept from entering the Church, 1158. Nor from communion, 1159. Those who abstain, however, are praised, ibid. Women who do not nurse their offspring are disapproved, 1158. Even the holiest women are to be removed from the company of holier men, 289. Likewise women strangers from the fellowship of priests, 1242, 1243. Women are produced as witnesses against clerics, 650, 651. In criminal cases the testimony of women is not received, ibid. By canon and Gallic law women are admitted to bear testimony, ibid.
An insane woman is healed, 273. Gregory forbids many monetary sins to be punished, but orders the impenitent to be chastised, 533. Censure of much speaking, 54. Much speaking exposes us naked to the enemy, ibid. One liable to much speaking cannot keep the rectitude of justice, 55. Clean. Who, after the washing, should neglect to be clean, 87. World. The foolish wisdom of the world, 40. Who passes over the figure of this world, 79, 875. The world itself deters us from love of it, 369. In this world nothing is stable, but all prosperity is confounded with adversity, 662. From the waves of the world we are called back to the shore of Christian rest, 875. What the vicissitude of this world may teach us, 662. He who loves the pomps of the world sees a dream while waking, 1077.
Whatever is bounded by an end ought not to be loved as something great, ibid. Let the mind despise the pomp of the world, 1233. The world designates carnal hearts, 1093. In this visible world nothing can be arranged except through a creature, 381. Why we do not yet perfectly know the things of this world, 445. The wretched state of the world in Gregory's time, 744. The ruin of the world is proved in the very effects of causes, 498. From the plagues of the earth Gregory believed the end of the world to be imminent, 445, 645, 703, 744, 875, 879, 984, 1032, 1166. What municipal records are, 577. Municipalities or towns formerly each had their own notary, ibid. What it is for fortifications to be built around the brick, 31. What it is for full security to be given by a creditor to a debtor, 724.
What 'munitio' (fortification) signifies, 1109, 1111, 1272. God accepts our gift in place of our fault, if we have first appeased by humility a brother who has something against us, 473. Gifts (munera) are more than presents (xenia), 587. Gifts are to be accepted neither all, nor at every time, nor from everyone, ibid. To accept from no one is inhuman; but from everywhere, most base; all things, most avaricious, ibid. God does not regard the gifts, but the heart, 1029. The abbot of the monastery of Agilis calls Musa by name to heaven, 400. Musicus, abbot of the monastery of Agilis, 728. Mustellus, deacon of the church of St. Pudentiana, 611. Mutability. All creatures are subject to mutability, 661, 662. Whence the letter N was formerly inserted in the words 'totiens', 'quotiens', etc., 564, 565.
「munitio」（工事）意指什麼，1109、1111、1272。我們若先以謙卑安撫對我們有嫌隙的弟兄，神便為我們的過犯而收納我們的禮物，473。「禮物」（munera）多於「饋贈」（xenia），587。禮物不當盡收，不當於一切時候收，不當自一切人收，同上。一無所受是不近人情；來者不拒是最卑劣；盡數收受是最貪婪，同上。神不看禮物，乃看人心，1029。阿基利修道院的院長把慕撒按名召至天上，400。阿基利修道院的院長慕西庫，728。聖普登濟亞納堂的執事慕斯特路，611。可變性。一切受造物皆受制於可變性，661、662。字母 N 昔日為何被插入 totiens、quotiens 等詞中，564、565。
Why Abigail concealed Nabal's fault, 57, 58. Nebuchadnezzar was turned into a beast on account of pride, 6. Narbonne, or Naro, a city of Gaul, 868. Narni, a city of Umbria, 288, 570. Bishops of Narni: Cassius, 289; Praejectus, 569; Constantius, 1288, 1291. Narses, the vigorous general who in the times of Justinian Augustus subdued the Goths in Italy, 412. He afterwards summoned the Lombards, ibid. Narses the patrician, whose valor shone forth against the Persians while Mauricius reigned, 492. Summoned by Phocas to punishment, he was burned with fire, ibid. He is called Count, 802; and a religious man, 876. See the alphabetical Index of the Letters. Nasas, a most wicked Jew, builds an altar under the name of Elias, and deceives the Christians, 652. The nose signifies discretion, 11, 90.
A large and crooked nose signifies immoderate subtlety of discretion, 11. Natalis, bishop of Cesena, 1264. Natalis, bishop of Salona, is rebuked for constant banquets and neglected pastoral care, 580, 581, 616. How he tries to excuse his banquets, 616, 617. He wrongly defends his negligence of sacred reading by the testimony of Scripture, 618. He promotes the archdeacon Honoratus to the priesthood, in order to cast him down from his grade, 581, 582, 618. He is ordered to restore this man to his former grade, 503, 581, 583, 584. He spurned the judgment of Pelagius II and Gregory, 618. The subdeacon Antoninus is charged with the execution of the penalty imposed against Natalis, 583. Jobinus, prefect of Illyricum, is asked by Gregory not to favor the party of Natalis, 585.
Natalis afterwards returns to his order, 618. Natalis is ordered to recall from exile the bishop Florentius, deposed without the judgment of a council, 631. Nathan skillfully strikes David with his own verdict, 37. The physician had come to the sick man, saw the wound must be cut, but was doubtful of the sick man's patience, ibid. Nathan first consents that the temple be built by the king, and afterwards forbids it, 249. A small birth, that is, few crops, 557. Nature begot all men equal, 20. The soul is like one boarding a boat against the river, 94. A boat full of water reaches the harbor, 357. Naples was under the jurisdiction of the Roman Church, 592, 1003. The privileges of that city are confirmed, 986. Gregory protects the rights of the Neapolitan citizens, 1082.
How the goods of the Neapolitan Church which the bishop had withheld are to be divided, 1117. Let the Neapolitans elect a bishop without delay and discord, 572, 573. The visitation of the Neapolitan Church is enjoined upon Paul, bishop of Nepi, 575. The Neapolitans request that this Paul be incardinated as their bishop, 574. Let two or three from the Neapolitan clergy be sent to Rome to elect a bishop, 649. The guard of the city of Naples is committed to a tribune, 592. Bishops of Naples: Demetrius, 500; Fortunatus, see his title; Paschasius, 1115. The Nea Church, 1134. It disputes with the Church of Jerusalem, 1115. Mist and stench signify carnal concupiscence, 436. The negligent man lies open to excesses, and is wont to incur the things that ought to be avoided, 976.
Negligence of ecclesiastical solicitude harms souls, 937. What it is to do business for the Lord's sake, 610. Merchants too greedy of excessive gain are reproved, 723. Nemesion, bishop of Doclea, ordained in the place of the deposed bishop Paul, is cast out by him, 1201, 1202. He was formerly called a neophyte who was newly planted in the faith; now, he who is new in holy conversation, 782, 1009. Neophytes are barred from orders; see Laymen, Orders. Nepa, better Nepet (Nepi), a city of Etruria, 576. This city seems to belong to the patrimony of the Roman Church, over which Gregory appoints a prefect, ibid. The visitation of the Church of Nepi is committed to bishop John, 588. Paul, bishop of Nepi, 575, 1291. He who marries his niece is excommunicated, 1293.
Nereis, a woman, 926. I know not. Those who know not the things that are the Lord's are unknown by the Lord, 3. Nestorius the heresiarch, and his heresy, 748. He is refuted, 1168, 1169. Nestorius to be anathematized, 1174. By what rite the Nestorians are to be reconciled, 1168. To be received in their own orders, 1169. The Nestorians are like the Jews, 1168. Nicopolis, a city of Epirus, 796. Andreas, bishop of Nicopolis, 898. See his title. Nicotera, a city of Calabria, 823, 825. Proculus, bishop of Nicotera, 962. 'Nisi' sometimes signifies 'but only', 790. Why nobility of birth is rarely joined to nobility of mind, 252. Nobility imposes this law on itself, that it should reckon it owes what it freely bestows, 1102.
Unless it has grown in its benefits, it reckons that it has bestowed nothing, ibid. Nola, an episcopal city in Italy, 277, 506. Bishops of Nola: Paulinus, 115, see his title; Gaudentius, 737. Name. Names taken from God were familiar to the Africans, 884. What it is to fornicate in one's own name, 1030. Nomentum. See Numentum. Nonnosus, provost of the monastery on Mount Soracte, 177. And afterwards perhaps abbot of the same monastery, 663. His virtues, 177; and miracles, 180. Why he is called 'domnus' (lord), 661, 663. Nonnosus, 503. Nordulphus, 607. A notary, a scribe so called from 'notae' (shorthand marks), 553. There were various orders of notaries, ibid. In the Roman Church the office of notaries and chartularies was the same, 561. Notaries are counted among the minor orders, 639.
Bishops had their own notaries, 1209. 'Notitia' signifies an index, a catalogue, an inventory, 696, 697, 820. It is also used for a copy of a deed of donation inserted in the registers (polyptychs), 956. Novas, a city or fort of Italy, 935. Novellae. See Justinian. What the error of the Novatians is, 733. He who marries his stepmother is excommunicated, 1293. Novices, according to the rule of St. Benedict, kept their hair and secular garment, 225. Night signifies the blindness of our infirmity, 90. Clouds which are driven by the winds, 55. By the name of clouds are designated the assaults of wicked men, ibid. What it is, while regarding the clouds, never to reap, ibid. Nuceria, a city of Campania, 653. Primerius, bishop of Nuceria, 947.
Numentum or Nomentum, an episcopal city of Valeria, 538. The church of St. Anthemius is united to the church of Nomentum, ibid. Gratianus, bishop of Nomentum, 1291. What a 'numerarius' (accountant) is, 1189, 1190. Numerius, deacon, 653. Number. To be in the number is the same as to be in the cohort, 428. What it is to serve in the ranks (numeri), 720. Military 'numeri' are cohorts and squadrons, 898. Numidia, a province of Africa, 559. Let no one from the council of Numidia who wishes to come to the Apostolic See be hindered, 559. Gregory exhorts the Numidian bishops to peace and to zeal for the salvation of souls, 562. The gold coin obtained the name 'solidus' under Constantine, 648. 'Nuper' (lately) is sometimes said of a longer time, 244.
諾門圖或努門圖，瓦萊里亞的一座主教城，538。聖安泰米堂與諾門圖教會合併，同上。諾門圖主教格拉齊亞努，1291。何謂「numerarius」（會計），1189、1190。執事努梅里烏，653。數目。「在數目中」等同於「在隊伍中」，428。「在 numeri 中服役」是何意，720。軍中的「numeri」即隊伍、騎兵隊，898。努米底亞，非洲的一省，559。凡欲從努米底亞公會議前往宗座者，不當受阻，559。額我略勸勉努米底亞諸主教追求和平、並熱心於靈魂之得救，562。金幣在君士坦丁治下獲得「solidus」之名，648。「nuper」（近來）有時指較長的時間，244。
Spiritual nuptials begin with mourning and lead through to joys; carnal ones otherwise, 392. The 'commodum' of marriage was the tax which was exacted so that it might be lawful to marry, 535. He who marries his daughter-in-law is excommunicated, 1293. Nursia, a city formerly episcopal, situated among the Sabines, 208. Primerius, bishop of Nursia, 1288. The priests of Nursia dwelt with women who were strangers, 1242. The hardened are to be pricked with sharp words, 52. Sometimes they are to be soothed with gentle admonition, 53. Let him not command obedience to subjects, which he knows not how to show to prelates, 156, 735, 736. The miracle of obedience in St. Maurus, 225. The hardness of disobedient men is confounded, 296. The astonishing obedience of subjects in suffering, 669.
The offerings of the faithful, formerly frequent and appointed by the canons, have almost fallen into disuse, 826. How the right of communion was formerly obtained by offerings, 254. The offerings of the excommunicated were not received, 825. Offerings made for the food of solitaries, 336, 337. What 'crowns of offerings' are, 464. The sacred oblation helps much. See Mass. God rejects the offerings of the discordant, 69. 'Obreptio' and 'subreptio' occur when something is extorted through a lying narration, 579. 'Observare', among certain authors, is to discharge one's office, 899, 997; likewise to minister assiduously to someone, 899, 990; likewise to attend a case, 927, 1018. 'Observatio' is taken for a forensic action, 1018, 1060. What it is to order a siege around the brick, 31.
He kills a brother and a friend who, with the sword of rebuke, does not spare even those whom he loves, 75. Occilianus, tribune of Hydruntum (Otranto), 1003. The Ocleatan is not to be elected as bishop of Rimini, 548, 549. Who the eyes in the body of the Church are, 3. Who, with darkened eyes, bends his back, ibid. What 'bleary eyes' are and what they signify, 12. What it is to anoint the eyes with salve (collyrium), ibid. The eyes by themselves do not see, 381. But through the eyes the soul itself sees, ibid. What it is to hate the enemies of God with a perfect hatred, 69. Odo, abbot of Cluny, reduced Gregory's Dialogues into a compendium, 110, 116. How Paul was the good odor of Christ, 924.
The office of the steward (oeconomus), so necessary to the Church and to bishops, sanctioned by the ancient canons, is now entirely suppressed, 640. How many and how great scandals thence, ibid. Whether the ordinary ecclesiastical judge should be an official or a presbyter, 647. Those bound to public offices are barred from sacred orders, unless by the prince's consent, 675. Innocent I approved this law, the emperor Mauricius restored it, Gregory praised it, 675. The novelty of any office whatever is very burdensome to all, 777. The divine office is called 'the work of God' by St. Gregory, 697, 1086. In the sixth century, in places where the relics of the saints were kept, the divine offices were performed by their own or by neighboring clerics, 697, 698. By oil is signified the softness of piety, 23.
May the Lord grant us his oil, 73. Oil multiplied by divine power, 180, 260, 360. What it means to take oil in vessels with the lamps, 1126, 1127. The Latins render 'omophorion' as the pallium, 518. The omophorion bore the figure of the lamb, ibid. One omophorion is patriarchal, another episcopal, ibid. What oneiromancy is, and what is to be judged concerning it, 453. Burdens are to be borne for one another, 79. He bears another's burden more lightly who remembers that his own is borne by another, 80. How greatly the pastoral burden is to be feared, 507. He who strives to increase his riches neglects to shun sin, 65. Optio, a deacon, was sentenced to penance for having sold to a Jew the sacred furnishings of the Church of Venafro, 554, 555. Opilio, a patrician, 619. Opportunus, abbot of the monastery of St.
Leontius, 838. Opportunus, 1090. Opportunus is praised and proposed as one to be chosen for the episcopate, 1188. Optatus, defensor in the territory of Nursia, 1243. Optatus, defensor of the Church of Salona, 1225. He is called an 'optio' who acts in the place of a military commander, or is given as an aide to a centurion, 428, 677, 720. What a 'dead work' is, 1132. When the time for good works is let slip, the merit is lost, 56. He who now does not sweat at good works vainly asks entrance to the kingdom, ibid. The Christian life consists in the virtue of works, not in the display of signs, 205. No works are good if they are severed from the solidity of faith, 718. The faithful without good works are not saved, 862. One must devote oneself to good works while there is time, 1067.
The outward works of virtue set us up as eminent in this life, 560. Perseverance in a good work is praised, 903. He who lends aid to good works shares in the reward, 1106. Those who do good for the sake of human favour sell a thing of infinite price cheaply, 95, 626. Good works are to be hidden lest we be praised, and to be revealed that God may be praised, 96. A good work is in secret even when done publicly, and is in public even when done secretly, ibid. The righteousness carried on in the mind must be shown by the light of works, 542. Good works are scattered through impatience, 43. What counsel is to be given to those who lament their evil works, 84. What the work of God is, 772. What the work of the sinner is, ibid. An 'oracle' is the same as an oratory, 229, 230. To pray.
For the reprobate and the damned neither the Saints in heaven nor the living on earth pray, 432. One must pray for emperors, 874, 963. What the 'orarium' is, 878. From its oblong shape the stole is called an 'orarium', ibid. Prayer. What it is to repeat a word in prayer, 87. The hour of prayer after the completion of psalmody in community was appointed by St Benedict, 221. Those pure of heart, simple, and given to silence are easily heard by God, 312. The efficacy of the prayer of brethren praying together more earnestly for the salvation of a soul, 440. The usefulness of prayer made for one another, 515. In what way predestination is obtained by prayers, 181, 184. The power of prayer, 268. The marvellous effects of prayer, 316, 352, 364, 440.
Why God hears the prayers of those who hope in Him even in trivial matters, 192. Prayer becomes empty where the action is wicked, 1138. What is to be sought from God must be sought with a great knocking of prayer, 1181. The devil was seen dragging a monk out of the oratory at the time of prayer, 221. Idle or harmful speech is a great impediment to prayer, 312, 313. He who does not hear the Lord commanding is not heard by the Lord, 313. Because of the weakness of our humanity we cannot devote ourselves unceasingly to prayers and the praises of God, 963. Prayer for the faithful dead is found everywhere among the ancient Fathers, 464. Zeal for prayer in a bishop is praised, 1188. The Lord's Prayer was customarily said in the Mass before Gregory, 940. Gregory ordained that it be said after the Canon, ibid.
Amalarius believed that this prayer sufficed for the consecration of the Eucharist, but afterwards changed his opinion, ibid. That prayer is recited differently in the Liturgy among the Greeks and among the Latins, 941. An oratory is sometimes called an 'oracle', 229, 230. It is lawful for anyone to have private oratories at home, 577, 825. Public Masses are not to be celebrated in them, 577. Nor is a priest to be incardinated in them, ibid. Yet, with the bishop permitting, Masses may be celebrated in them outside the principal feasts, 577, 825. Private oratories are to be dedicated under five conditions, 576, 577, 986, 994, 1187. The oratory of a monastery is to be consecrated without public Masses, 989. For Masses to be celebrated in an oratory, a priest must be requested from the bishop, 577, 986, 994.
Oratories were customarily dedicated with relics, 577, 986, 987, 994. What the Spanish word 'orca' signifies, 548. The Romans used to preserve cremated ashes stored in 'orcae' (urns), 549. Ordination is signified by the laying on of hands, 1064. Orders. By the name of 'sacred order' are sometimes understood both the major and the minor orders, 240, 704. The subdiaconate was not counted among the sacred orders in Gregory's time, 538. Orders ought not to be repeated, 608. Whether ordinations given or received by heretics, or schismatics, or even catholics but against the canons, were formerly held valid, ibid. Why the divine dispensation established diverse orders in the Church, 783, 784. Men of the sacred orders should not serve earthly affairs out of desire, 26.
Those established in the sacred orders, if they fall through the flesh, are to be deposed irrevocably, 704. Not out of despair of pardon, but by the rigour of discipline, 703. Yet something can be taken from this severity on account of arising circumstances, ibid. He who has received a sacred order in the Roman Church has no further leave to depart from it, 763. With how great deliberation and caution, and concerning what matters, those to be placed in a sacred order are to be examined, 501, 547, 562, 660, 704. None are to be admitted to the sacred orders except those more advanced in age and clean in their conduct, 660. Nor those whose life can be reproved, 690. What chief conditions Gregory required in candidates for ordination, 600, 704, 798. What the councils formerly required, 704.
On what points they are now to be examined, 704. Who ought to be barred from orders, 600, 1188. To be barred: bigamists or those who have not obtained a virgin as wife, 600, 622, 704, 1220. Those with a bodily defect, 600. Those bound to the curia (civic office) or to any servile condition, 600, 704, 898. The ignorant, 600, 704. Penitents, 600. Africans, because they are Manichaeans or rebaptized, ibid. Boys, 659. Neophytes, ibid. Laymen are not to be promoted at once to the sacred orders, 588, 589, 782, 783, 786, 938, 1008, 1009, 1014, 1015, 1017. The unchaste man and the usurer are repelled from the episcopate, 1086. The poor are not to be barred from the sacred orders, 1017. Each is to be promoted not from favour or venality but from merit, 659, 660, 790, 798, 964, 1007.
Although a man be of blameless merit, he ought nevertheless first to be exercised in ecclesiastical offices through the distinct orders, 1009. One must ascend to the orders in due order, ibid. Whether it was formerly prescribed by the canons to reach the episcopate through each grade of the orders, 1065. One ordained by violence, both he and those who ordained him are suspended from office, 699. Those who have been ordained as the reward of a crime are to be deposed forever from the whole order received, 780. Those ordained simoniacally. See Simony. Fixed intervals are to be observed between the grades of the orders, 659. Because the canonical intervals of orders were not observed, Pope Constantine was cast down from his grade, and the ordinations made by him were declared void, 608.
Many were formerly ordained by bishops not their own, without dimissorial letters, 566. Today, to receive any order, only the dimissorial letters of the bishop of one's birthplace are required, ibid. Gregory is accustomed to call the more honourable among the laity an 'order', 550, 576, 634. By 'order' distinguished from the nobles he means the more honourable citizens or magistrates, 571, 572, 601. In the examination of the upright Judge the quality of actions changes the merits of ranks, 84. Some in a better rank are worse, and some in a worse rank are better, ibid. It is not ranks or places that make us near to our Creator, but good merits, 879. The Eastern Churches, troubled by no heretics under the emperor Maurice, 1134. But they labour under simony, ibid.
Why Origen was called 'chalcenterus' (of brazen bowels), 1036. Who are called 'originarii' (serfs bound to the soil), 700. He who brings help to orphans and widows makes the Lord his debtor, 551. He acquires for himself the greatest praise and reward, 644. God is the governor and protector of orphans, 1118. The island Ophiaria. See Eumorphiana. Ortona. See Hortona. Orvieto, a city of Etruria, 498. Why not a wall but a door is to be set upon the mouth, 54. The kiss of peace precedes the reception of the Eucharist, 357. What bones signify, 46. What it is for bones to rot through envy, 47. Dead bones live in miracles, 329. Why the Tiberine 'Ostia' is so called, 948. The bishop of Ostia, Gloriosus, 947, 1288. What a door signifies, 30. A door is to be set on the mouth, one that opens and shuts, 54.
What it is to enter through the door, 953, 1134. What an idle word is, 55. From idle words one comes to harmful ones, 54, 55. What it is for the sheep to drink water muddied by the feet of the shepherds, 4. Egg. On what days one must abstain from eggs, 1303. Who the peaceable are that should be admonished, 60, 70. With what admonitions the peacemakers are to be fortified, 71, 72. Bishop Sabinus restrains the overflowing Po, 296. If the pagans are unwilling to be converted, they are to be burdened with a heavy tax, 525, 704. Provision is made for the salvation of pagan children, 796. Placeni, a place in the city of Rome, 651. Palatina, the widow of Urbicus, left destitute, is supported by the alms of St Gregory, 528, 549, 550. The 'palatini' are counts of a lower rank, 50. The palatini are distinguished into the largitionales and the privatiani, 1047.
Palladius, tenth bishop of Saintes, 828. Why he was harassed by King Guntram, ibid. He built a church in which he set thirteen altars, 828. Palladius, a priest of Mount Sinai, 1092. 'Pallia' are priestly and sacred vestments, which even in monasteries were costly, 555. 'Pallia' are often mentioned among the sacred furnishings, ibid. How the pallium is distinguished from the omophorion of the Greeks, 518. Whether the material and form of the pallium were the same in the East and the West, 586. Which Roman pontiff first gave the pallium, 936. To whom it was formerly granted, 518, 936. Without the consent of the emperor it was sometimes not granted, 518, 936, 937. It was given only when merits demanded and to those who strongly requested it, 937.
And after the oath of fealty had been rendered, 518. Gregory refuses to send the pallium to Syagrius, because the man who had come to receive it was a schismatic, 937. Gregory gave the pallium to some but not to all the Greek bishops, 586. The Greek patriarchs granted it to their subjects, Rome not objecting, ibid. Formerly the pallium was not given except for a payment made, a practice now forbidden to be done any longer, 788. The pallium signifies humility, 682. And other virtues, 1034. A bishop using the pallium proudly is rebuked, 666. In sending the pallium Gregory admonished how one ought to live, 1028, 1034, 1244. With what disposition it ought to be received, 781, 787, 798, 806, 1014.
In Gregory's time the necessity of the pallium had not yet been introduced, nor did ecclesiastical power depend upon it, 781. In the time of Gregory VII no archbishop was allowed to fulfil his duties without the pallium, 518. Why the bishop was accustomed to wear the pallium in the Mass only until the reading of the Gospel, 665, 783. Why it is not to be worn in the litanies, 666, 739. Formerly the pallium was worn by no one outside the solemnities of the Masses, 666, 1013. The bishops of Ravenna did not use the pallium outside the church, except at translations of relics, 739. The pallium is to be put on in the sacristy, 737. The formula for granting the same, 1301. The pallium is sent by Gregory to Constantius, bishop of Milan, 682; to Virgilius of Arles, 781, 783, 785; to John of Ravenna, 737.
To Marinianus of Ravenna, 787; to John, archbishop of Corinth, 788; to Andrew of Nicopolis, 797; to Donus of Messina, 798; to John of Syracuse, 806; to Maximus of Salona, 992. The pallium was granted to the bishop of Arles from ancient times, 1156. Palmaria, an island of the Tyrrhenian Sea, 545. On that island and the neighbouring ones, boys are forbidden to be received into the monasteries before the eighteenth year of age, ibid. What 'palmatian' garments are, 553. The 'palmata' garment was formerly held in esteem among the Romans, 554. Baronius thinks that by 'palmatian' are signified palmatian grapes or wine, ibid. What it signifies that the unfruitful branch is taken away and the fruitful one is pruned, 952. What it is for the eyelids to slumber, 38. What the movements of the eyelids go before, 56.
Palumbus, bishop of Cosenza, 896, 962, 1234. The Church of St Pancras at Rome, founded by Honorius, entrusted to priests, then united to a monastery, 697. That monastery afterwards passed to the Discalced Carmelites, ibid. Why this church had not the honour of a title, nor a cardinal-priest, 698. In this church the work of God (the Divine Office) is to be performed daily, 697. Gregory sends the relics of St Pancras to Bishop Palladius, 828. Pancratius, a deacon, is not to be recalled from the monastic life, 1205. Square bread, 201. Loaves were customarily marked with the sign of the cross, ibid. Bread divided in three in memory of the Holy Trinity, 202. Bread miraculously multiplied over ten days, 361. Panormus (Palermo), a city of Sicily, 557. Bishops of Palermo: Agatho, 469.
Victor, 557, 1227. John, 1243. See the alphabetical Index of the Letters. Pantaleo, notary of the Roman See, 634, 960. He is ordered to seek out the vessels of the Church sold by the Sicilian clergy, 915. See the alphabetical Index of the Letters. Pantaleo, prefect of Africa, 714. Pope. See Roman Pontiff. What papyrus is, whence it arises, and to what use it is put, 173. Paradise. What is signified by the fountain rising from the midst of paradise and watering the face of the earth, 877. A paralytic woman healed, 336. What 'paratura' is, 1204. 'Parangariae.' See Angaria. The term 'parent' extends even to kinsmen, 582. Sometimes the entrance of the heavenly kingdom is closed to little ones by their parents, 400. How greatly parents sin who do not correct their sinning children, 401. Equals.
What 'letters from equals' (epistolae a paribus) are, 507, 508, 563, 831, 834, 661, 830. To do something other than what had been undertaken, as from an equal footing, 661. What 'pariculae' or 'pariclae' letters are, 507. A wall signifies the hardness of subjects, 29. What it is to dig through a wall, ibid. 'Parochia' (parish) and 'dioecesis' (diocese) are used interchangeably everywhere among the ancients, 577, 578, 808, 1265. Whence the district of a diocesan bishop or of a 'curio' got the name of 'paroecia', ibid. Village and rural churches are called 'parochiae' by Gregory, 367. In one city in Gregory's time there were several parishes, 674. Pasch (Easter). The question concerning the Pasch was long and much debated, 932. The announcement of the Pasch was entrusted to the Roman pontiff, 933. That announcement used to be made on the day of the Epiphany, ibid.
何謂『同等者間的書信』（epistolae a paribus），507、508、563、831、834、661、830。以同等身分行與所承擔不同之事，661。何謂 pariculae 或 pariclae 書信，507。牆象徵屬下的頑硬，29。鑿穿牆壁是何意，同上。『堂區』（parochia）與『教區』（dioecesis）在古人中處處通用不分，577、578、808、1265。教區主教或 curio 的轄區何以得名『堂區』（paroecia），同上。額我略稱鄉村及村莊的教堂為『堂區』，367。在額我略時代，一城中有多個堂區，674。逾越節（復活節）。關於逾越節之爭議歷久而繁，932。逾越節的宣告託付於羅馬教宗，933。此宣告昔於主顯節日舉行，同上。
In Sardinia the announcement of the Pasch belonged to the metropolitan, 932, 933. In assigning the day of the Pasch the Scots (Irish) dissented from the Church, 1036, 1037ff., 1038. The Gallican Churches first embraced the Paschal Cycle of Anatolius, 1037. Pope Victor forbade the Pasch to be celebrated together with the Jews, 1037. But the Easterns did not obey, ibid. Paschalis, an orphan, 638. Paschalis, 1232. Paschasinus, bishop of Lilybaeum, legate of Pope St Leo at the Council of Chalcedon, 661. Paschasius, bishop of Marseilles, is placed between Virgilius and Licerius, 541. Paschasius, bishop of Naples, 1115, 1172. See the alphabetical Index of the Letters. He is ordered to appoint a 'vicedominus' and a 'major domus' (steward), 1172.
Paschasius, deacon of the Apostolic See, a man of wondrous holiness, 444. His are two most brilliant books on the Holy Spirit, ibid. He was a cultivator of the poor and a despiser of himself, ibid. Deceived by error, he upheld the party of the antipope Laurentius, ibid. After death, consigned to punishment because of his error, he is freed by Germanus, bishop of Capua, 445. At his body a demoniac is healed, 444. Why his holiness was proved by a miracle, and his fault purged by punishments, 445. Paschasius Radbertus, monk of Corbie, praises Gregory's Dialogues in his book on the Body and Blood of the Lord, 107. Paschasius, a magnificent man, 1209. Passivus, bishop of Fermo, 943. See the alphabetical Index of the Letters. Passivus, 589. What 'pastellus' is, 1290.
Nothing is to be accepted for a 'pastellus', 1290. Shepherd (Pastor). Gregory orders a yearly allowance of food to be provided for this man, who was weak in his eyes, 554. Shepherds are called heralds, 17, 511. What it is for a shepherd to drink the clearest water, 1. The whole order of shepherds is signified by the twelve oxen bearing the sea, 19, 512. Let humility not flee access to the pastoral office when it is necessary, 1. Let the ambitious be repelled from the office of shepherd, 3. Let no one through lust for the summit undertake the leadership of perdition, 4. He who is free should not seek the pastoral care, and he who has sought it should fear having obtained it, 1. The pastoral office must not be stubbornly declined, 8, 621. Even at God's command it is to be undertaken only with dread, 8, 607.
He who desires it hastens to his own judgment, ibid. When it is lawful to abandon it, 217, 220. He who is able to feed God's sheep and refuses shows that he by no means loves the chief Shepherd, 6, 848. The care of feeding is a testimony of love, 6. How harmful to the flock is the too-long-delayed election of a shepherd, 564. A shepherd is not to be set over the unwilling, 573, 615. As the place of governance is to be denied to those who desire it, so it is to be offered to those who flee it, 848. What it is for a shepherd to enter through the door, 963, 1134. The image of a good shepherd, 13, 508. The image of the vigilant shepherd in Laban, 963. If he casts himself before the flock, he sets a wall for the house of Israel, 17, 510. How the good shepherd despises the blandishments and terrors of the world, 509.
The good shepherd is compared to the pilot of a ship, 849. The light of the flock is the flame of the shepherd, 921. The shepherd is chosen as intercessor for the sins of the people, 507, 550. Let his life commend his teaching and instruction, 2, 15. In his breast let there be the rod and the manna, 23. Let him not impugn by his conduct what he preaches by words, 3. Let him be free of vices, 11. Let his eyes not be bleary, 12. Let him fix his eyes on the footsteps of the holy Fathers, 14, 508. Let him surpass others in integrity of conduct, 15. Let him meditate on the precepts of Sacred Scripture, 33. In doubts let him seek the pages of Sacred Scripture, 19, 512. Let him be like those living creatures of heaven that were full of eyes round about and within, 39. Let him be pre-eminent in action, 15, 508.
Why holy shepherds, when the greater vices have been conquered and overcome, are left subject to the least, 102. With what virtues the shepherd should shine, 6, 10, 15, 509, 510, 810. Let him walk with an upright gait, 11. Let him be strong in discretion, ibid. Let him bear gravity before him, 14, 508. Let him not be the physician of others who carries a wound on his own face, 10. Let him not approach God as intercessor, who displeases through his own fault, 10, 11. Let him be clean in thought who wipes away the stains of others' hearts, 508. Let him teach by word and example, 17, 511. Let him be so discreet in silence as to be useful in speech, 16, 510. Let him season his sermons with the salt of discretion and wisdom, 17, 511. Let him utter wicked things in no way, but not even right things excessively and inordinately, 18.
Let him surpass his subjects in virtue of conduct, 509, 511. Let him not desert the truth, 622. Let him be fervent in zeal, 31. Yet not immoderately, but circumspectly, 32. Humility is necessary for shepherds, 852. Good shepherds rejoice to be rebuked by their subjects, 28. Let all the shepherd's virtues be adorned with charity, 16. Let him exercise the pastoral office out of charity, 840. The devil assails the shepherds of the Lord's sheep, that he may more easily seize the flock, 611. The name of shepherd is undertaken not for rest but for labour, 586. Why shepherds are said to bear the vessels of the Lord, 508. Our Redeemer seeks not gold but souls, 816. In many, the pastoral care of souls is either slight or none, 834, 836.
If the shepherd's care be wanting, the flock wanders through pathless places and falls into the snares of the enemy, 550, 564. It is the shepherd's part to ascend against the foe and to stand in battle, 17, 510. It is the shepherd's part to gather the sheep, the wolf's to scatter them, 580. The shepherd must keep humility in his heart and discipline in his work, 22. That he may be able to pour in the interior things, the shepherd must also provide the exterior things, 26. Let solicitude be spent on subjects under a fixed measure, 27. Greater grace is acquired if the shepherd's solicitude offers to the Lord a gain from the sheep committed to him, 1074. Let the shepherd be near to each by compassion, 18, 511. Let him ascend to God by contemplation and descend to the weak by compassion, 18, 19, 511, 512.
Let him be, through humility, a companion to those who do well, and, through zeal for justice, upraised against wrongdoers, 20, 21, 22, 513. Let humility not hinder pastoral zeal, nor the reverse, 514. With what intention he should strive to be loved by his subjects, 28. Let him be the mother of his subjects, not their lord, 513. Let him dominate the vices rather than the brethren, 22, 513. In him let there be justly-counselling mercy and piously-striking discipline, 514. Let him provoke his subjects to love rather than to fear, 586. However right the things a shepherd proclaims, if he is not loved he is not gladly heard, 28. Let the people recognize that there is another life in the tongue of the shepherd, 586. Let the shepherd's teaching be to his subjects a welcome goad of correction, and his life an example for imitation, ibid.
Let his discourse make clear what subjects should love and what they should fear, ibid. Let the shepherd not apply one and the same exhortation to all, 33. The shepherd who enters that he may behold abominations, 30. What it is for a rampart to be raised by the shepherd and fortifications to be built, 31. What it is for him to set up a camp against Jerusalem and to place battering-rams round about, ibid. Let the shepherd teach which are the open battles of the vices and which the hidden ones to be feared, 31. What it is to set an iron pan and an iron wall between the shepherd and his subjects, 32. Let the shepherd carry out what he teaches, 38. Let him teach by deed before by voice, 100, 508. Let him neither slumber nor sleep, ibid. Let meek shepherds have a zeal for justice, and let the irascible add meekness to their zeal, 57.
Let the careful shepherd apply to each one's wounds their contrary remedies, 96. How he should admonish one who is subject to contrary vices, 97. His supreme discretion in instructing individuals, ibid. Let subjects find the pastures of divine exhortation in the tongue and conduct of the shepherd, 614. The shepherd is inexcusable if, while he is unaware, the wolf devours the sheep, 663. Whether it is lawful for shepherds to fulfil their duties by themselves or through substitutes, 694. Often, through the fault of those presiding, the life of subjects becomes worse, 835. Let the shepherd be a companion of subjects who live well, and toward the perverse let him fearlessly exercise the rights of rectitude, 20, 27. Let the humble shepherd know how to be upraised against faults, 21, 22, 31. He who is less inflamed against faults is himself held guilty of them, 31.
If the shepherd is silent, he deserves the wrath of God, 17, 511. Woe to the silent shepherds, 75. He who is negligent in rebuking wrongdoers kills them by his silence, 523. When sin is not corrected in the subject, the sentence recoils upon those who preside, 702. The iniquity of sinners is to be laid open by rebuke, 17. Let the shepherd pursue the faults but love the persons, 524. Let him so exercise the rights of discipline that he does not lose the bowels of piety, 23. In him gentleness is to be mixed with severity, 23. If there is the strictness of the rod that strikes, let there be the consolation of the staff that supports, 24. If he has gone too far in rebuking, let him have recourse to the laments of penance, 32. Some vices of subjects are prudently to be dissembled, 29. Some, even openly known, are to be tolerated, ibid.
And some, though hidden, are to be searched out, ibid. Let the shepherd learn from himself that the corrections of those who offend from ignorance or weakness are to be moderated, 30. What the shepherd should beware of, 1, 509. Lest the swelling of vanity extinguish his good works, 2. Let him not be blinded by pride, 12. Domination is forbidden to shepherds, 23. Let him beware, lest while he satisfies the need of his subjects, he slay himself with the sword of ambition, 26. Let him flee domination and arrogance, 594. The unskillfulness of shepherds is rebuked by the voice of truth, 3. Let him abstain from excessive subtlety of questions, 11. What it is for a shepherd to be with a broken foot or hand, 11. Let him not be darkened by carnal works, 12. Let him not labour under the wantonness of the flesh, ibid. Let him not delight in base thoughts, 13, 14.
Let him not labour under avarice, 12. Let him not be pressed down by the weight of earthly solicitude, 11. How harmful to the shepherd is solicitude for worldly things, 24. Let not worldly dust darken his eyes, 23. Secular affairs are to be tolerated out of compassion, never sought out of love, 26. Let the shepherd fear, lest while the exterior care is carried on by him, he be submerged away from the interior intention, 26, 27. The multiplicity of cares devastates the shepherd's mind, 172. So much is stolen from him in any one matter, as he is more widely occupied in many, ibid. With what caution he ought to attend to temporal things, 514, 849, 830. When the wolf comes, let the shepherd not flee by keeping silent, 16. Shepherds must fear elation and flattery, 21. Let the shepherd watch, lest the desire of pleasing men assail him, 27.
Let him so temper the care of governance that the subject may come forth into freedom of speech, yet so that the freedom does not break out into pride, 28. Let shepherds be ashamed, when they are consulted, to learn only then what they should answer, 34. Let the shepherd beware, lest by helping his subjects he desert himself, 99. Let hidden sins and temptations be disclosed to the shepherd, 19, 20, 512, 513. When the little ones endure the waves of temptations, let them run back to the mind of the shepherd as to the bosom of a mother, 19. Though the shepherd be struck when he hears them, he is not defiled or overturned, but rather freed from his own temptations, 20. When the head is faint, the members thrive in vain, 24. Subjects do not gladly receive the word of preaching from a shepherd by whom their outward need is not relieved, 26.
Let the mind of subjects come forth into freedom of speech in such a way that it does not break out into pride against the shepherd, 28. Let subjects not rashly judge the life of their shepherds, 39. If they see anything wicked in the shepherd, let them diminish nothing of the reverence and obedience due to him, ibid. David, in revering Saul, signifies the best of subjects, ibid. Sometimes it is useful to disclose the troubles inflicted, 54. Closed wounds torment more, ibid. The flock walks better by examples than by words, 508. Obedience is owed by subjects to the shepherd, 645. According to the merit of the peoples, the persons of shepherds are usually provided by the supernal judgment, ibid. The faults of subjects are attributed to the shepherd's unskillfulness and vices, 3. Often, according to the merit of the peoples, the life of the shepherds goes astray, 855.
Peoples are bound to pray for their shepherds, ibid. Bad shepherds are signified by Saul, 39. What it is for a shepherd to trouble the water with his feet, 4. Bad shepherds give mud instead of water to the sheep to drink, 4. Bad shepherds neither enter the kingdom themselves nor permit others to enter, 10. Let the shepherd beware, lest while he delights in the place of glory, he become to his subjects the author of ruin, 11. The bad shepherd sees false and foolish things for the flock, 17, 150. Mute and timid shepherds are censured, 16, 17, 510. The hypocritical shepherd, by a pretence of discipline, turns the ministry of governance into an instrument of domination, 25. Carnal shepherds flatter some, 27. Others they terrify by domination, 28. The perverse examples of shepherds — of how many deaths they are worthy, 38. More concerning shepherds.
See Bishop, Prelate, Rector. Pastoral. See Rule. Why the patens (communion plates) were larger in the first centuries, 897. Father. The priest ought unceasingly to gaze upon the examples of the Fathers, 14. Our ancient fathers were not kings of men, but shepherds of flocks, 20. The name 'Father' is divine, 1080. A fatherly address always adds something to good minds, 1025. Pateria, the aunt of St Gregory, whose need his generous almsgiving relieves, 528. Paterius, notary and 'secundicerius' of the Roman Church, produced a Book of Testimonies from Gregory's works, 106, 757. To suffer. We suffer less than we deserve, 1087. The patient man chooses to suffer evils rather than to have his hidden goods made known through ostentation, 43. How the patient man is better than the stormer of cities, 43.
With what counsels the patient are to be fortified, 44, 45. Let the patient strive to love those whom they endure, 44. To whom the patient are like, 45. Wherefore they ought to beware, ibid. Patience is the guardian of our estate, 43. That in patience we may possess our souls, ibid. By the trench of the altar the patience of the good is signified, 43. How worthy of a man is the victory of patience, 43. The companion of patience is kindness, 44. It is a virtue to endure adversaries before men, but a virtue before God to love them, 44. God constrains us to patience by suffering so many and such great things from His enemies, 51. Patience recalls those disturbed by anger to a saner mind, 57. Patience is to be set before miracles, 160. How great the necessity of patience for usefully enduring scourges, 383.
Patience knows how to lighten what is grievous, and constancy to overcome what rages, 913. Patience overcomes the adversities of the world, 1233. For those who reckon the heavenly homeland their own, labours are to be endured in this one as in a foreign land, 50. To him who sighs for the homeland, the place of pilgrimage is a torment, 1175. What order the patriarchs keep among themselves in the Church, 507. Honour is denied to all the patriarchs when the name of universal patriarch is usurped by one, 773. Patriarchs recently ordained used formerly to send to one another a synodical letter of their faith, 490, 515, 516, 844, 850, 962, 966. The patriciate, a supreme dignity which is dissolved by death alone, 492. Among the insignia of the patriciate are numbered the chlamys and the Roman shoes, 493, 520.
By whom the patricians were instituted, and what their origin was, 492, 493, 686. What the dignity of the patricians is, 493. The governors of provinces are also called patricians, ibid. The patricians were often called consuls, ibid. The patricians of the Gauls were prefects of the province and supreme commanders in war, 647. The patricians had their own 'strator' (marshal), 675. The patrimonies of the Roman Church were under diverse provinces, 487. There were two 'stations' of the patrimony of the same Church in Sicily, one at Palermo, the other at Syracuse, 593. To Peter the subdeacon is committed the care of the patrimony in Sicily, 486. Before the body of Blessed Peter he undertakes the care of the same patrimony, 558. The patrimony of St Peter in Gaul consisted chiefly of landed possessions, 758.
That patrimony entrusted to the kings of Gaul, 1102. St Gregory wishes the revenue of this patrimony to be spent on the purchase of English boys and of clothing for the poor, 796. Gregory requests that the revenue of the Gallican patrimony be sent to him, 648, 831, 832. That patrimony was profitably applied to the expenses of the poor, 794. The patrimony of the Church is called the property of the poor, 834, 835. The care of the patrimony sometimes committed to bishops, 979. The patrimony of the Church not to be committed to laymen, 982. Why the possession of the Church should not be leased to Gentius Scribo, 1088. The patrimony of the Church of Ravenna in Sicily, 1097. Rectors of the patrimony of St Peter: on the Appian [Way], Felix the subdeacon, 976, 1273. In Campania, Peter the subdeacon of Campania.
See the alphabetical Index of Letters. In Calabria, Sergius, 901, 960, 976, 1004. In Corsica, Bonifacius the notary, 976, 1234; see the alphabetical Index of Letters. In Dalmatia, Antoninus, 583, 632, 639. In Gaul, Candidus the presbyter, 796; see his entry. At Panormus (Palermo), Benenatus, 593; see his entry. Fantinus, 973, 976, 1263. Savinus, 1268. At Salona, Antonius the subdeacon, 647. In Sardinia, Vitalis, 926; see the alphabetical Index of Letters. In Sicily, Peter the subdeacon of Sicily; see the same index. Cyprian the deacon; see the same index. Romanus, 944, 956, 976; see the alphabetical Index of Letters. Sabinus, 976. Hadrianus the notary, 1055, 1231, 1232, 1242. In Tuscia, Eugenius the deacon, 1210.
For the rector's use certain things were reserved, which were to be received from the total of the pension, 534. Ecclesiastical patronage granted to laymen, 933. Let not clerics flee to their patronage against the discipline of the Church, 707. Through the patronage of the saints their relics are often understood, 276. Paula, a woman, 891. Paulinus bishop of Nola, captured not by the Vandals but by the Goths, 115, 277. How he came into the power of the Vandals, 115. His almsgiving rewarded, 218. He distributed everything to the needy, 277. And gave himself up to redeem a captive, 280. How he is freed, ibid., 281. Paulinus baptized by Delphinus at Bordeaux, ordained by Lampius at Barcelona, 566. Bound by his ordination to no Church, 763. By St...
Paulinus asks Augustine whether it profits anyone that his body be buried in the earth [near a saint], 457. Paulinus bishop of Tauriana, 962. Set over the monastery of St Theodore in Sicily, 528, 529. Set over the Church of Lipari by the bishop of Syracuse, 580. The visitation of the Church of Tauriana committed to him, 580. Paulinus a pilgrim in Sicily, 580. Paulinus bishop of Tegesta, raging against the clergy and selling holy orders, to be restrained, 1198ff., 1199, 1200ff. Bishop Paulinus does not communicate with Maximus, the invader of the see of Salona, 812, 813. Paulinus presbyter of the monastery of St Erasmus, 506. St Paul the apostle, a most excellent ruler of souls, 9. Why Paul was called by the Areopagites a 'sower of words' (spermologos), 18.
Paul was compassionately near to each individual, yet raised above all in contemplation, 18, 321, 511. By the bond of charity joined at once to the highest and the lowest, 19, 321, 512. Made to the Jews as a Jew, not by losing faith but by extending piety, 19, 512. How Paul studies to please all, and yet does not so study, 28. Paul debtor to the wise and to the foolish, teaching both, 40. How he confounds the insolent Corinthians, 41. How he raises up the fainthearted Thessalonians with praise, 42. Why he commends patience to Timothy, and zeal for emulation to Titus, 57. Paul the great husbandman of the Church he undertook, ibid. The power of Peter and Paul unequal in miracle, whose merit is not unequal in heaven, 205.
Paul asks God three times, yet does not obtain his request, 263. Paul's knowledge was Christ crucified, 321. Why the Lord did not immediately tell Paul, when prostrate and reproved, what he should do, 93. The monstrous persecutor had long to lie destroyed, that he might afterward rise the more solidly in good, 94. How many miracles followed from Paul's conversion, 321. Paul out of charity expressed in himself the person of unbelievers, 19, 512. Paul, not knowing himself set above the brethren who do well, counted himself the chief among sinners, 22, 513. Paul, by burning zeal, fried as it were in a frying-pan, 32. His provident solicitude, 57. His constancy, from the levity of his mind having been overcome, 61. In the shipwreck the ship of his heart stood whole, 1029.
Paul's prudence in moderating the preaching of the word according to the weakness of hearers, 99. Caught up into heaven, he yet fears lest he become a reprobate, 869. His indulgence toward the incestuous Corinthian, 503. He would not have the members of the Lord's body subjected partially to the apostles themselves, 742. How he was the good odour of Christ, 924. Why Paul said good things must be done, that the power of the world be not feared, 98. How he said the judgments of God are incomprehensible, 241, 244. Paul, oppressed by the Pharisees and Sadducees united, dissolved their evil concord, 71, 72. Why he said he was clean from the blood of all, 75, 523. Made stronger in good by temptation, 87. Why he secretly fled the persecution at Damascus, 220.
He is beaten with rods for Christ, whom he had persecuted with swords, 321. He would have called his coming to the peoples empty, had he not endured insults, 876. A certain man, wishing to lift bones which lay near St Paul's tomb, dies a sudden death, 709. The body of St Paul flashes with miracles and terrors in the Church, 708, 709. When the bodies of SS Peter and Paul were translated, 710. Filings struck from the chains of St Paul are sent in the manner of relics, 711. A wholly singular miracle sometimes wrought in their distribution, ibid. Paul of Samosata, a heretic, 1168. Paul, an African bishop, summoned to Rome by St Gregory, 715, 716. He is forbidden by the exarch of Africa to set out, 839.
Gregory wishes to examine his case, ibid. He suffered many things in defence of the Catholic faith, both from the Donatists and from the Catholics, 839. That he may clear himself, he is permitted to present himself to the emperor, 846. Paul commended by Gregory, 904. Paul bishop of Doclea, to be punished for his crimes, 1201ff., 1202ff. Paul bishop of Nepe, 1201. Sent to Naples to exercise the office of visitor, 575. The Neapolitans request him as their bishop, 574. Gregory judges that he should first be tested, 574, 575. Gregory exhorts him, as he meditates a return to his own Church, to persevere in the Neapolitan one, 579. But afterward the faculty of returning is granted him, 649. See the alphabetical Index of Letters.
Bishop Paul enclosed in a monastery for the sake of penance, 661. Paul, deacon of Corinth, deceived by a promise, desists from the accusation of his bishop, 779. Why Gregory spares him, 780. He is ordered to be given his accustomed stipend, ibid. Paul the Deacon, the writer of St Gregory's life, in what year he lived, 106. He attributes the Dialogues to Gregory in many places, ibid. Whether he could gather only those Letters of Gregory the Great which he sent to Abbot Adhelard, 963, 966. Paul, a Sardinian cleric caught in sorceries, is given over to penance, 707. Paul the scholastic, 1259. Gregory complains of him because he had congratulated him on the pontificate, 488. Which poor are to be admonished, 36. The poor to be consoled, ibid.
It often happens that the rich man is humble, but the poor man proud, ibid., 599. Whether alms should be given to a poor sinner, 65. Alms not to be made from the spoils of the poor, 68. The bishop has the goods of the poor to dispense, 1232. The goods of the Church are called the goods of the poor, 638, 640. To the honest and modest poor larger portions than to beggars should be distributed, 1117. The property of the poor to be disposed with gentleness, 672. Poverty the guardian of humility, 184. The security of poverty to be preferred to riches, 304. Those who simulate poverty are deluded, 305. Victor, bishop of Phausiana in Sardinia, 932. Peace. Whoever does not care to keep peace refuses to bear the fruit of the Spirit, 68. What admonitions are to be given to the cultivators of peace, 69.
Let the love of peace not bend zeal and constancy, 69. Peace is twofold: one which the Lord leaves, the other which he gives, ibid. How we ought to use present peace, 69. Transitory peace is a vestige of eternal peace, ibid. That Christ came not to send peace but a sword, 70. What great fault it is that peace be held with the wicked, 70. How peace can subsist in the correction of a neighbour, ibid., 772. The wickedness of the perverse joined in peace, their strength is increased by their evil acts, 71. The evil of feigned peace, 671. Why our Redeemer left peace to his disciples as a great gift, 1073. Peace, if it can be done, is to be had with all, 1093. The excellence of peace, 1246. Humility necessary for keeping peace, ibid. Cillanes promises peace, 1241.
The Pisans refuse, ibid. Peace with the Lombards. See Agilulf. To sin is to flee from God, 877. It is one thing that is committed by one erring, another that is perpetrated through knowledge, 501. Who is said to be a sinner exalting [himself], 88. No man in this world is without sin, 877. To keep peace with sinners by dissembling their vices, what great fault, 70. The wondrous mercy of God recalling the sinner to himself, 82. The present prosperity of the sinner compared to smoke and a wheel, 492. Those who sin overcome by sudden concupiscence, by what admonitions to be helped, 89. What is to be set before the eyes of those who sin deliberately, 91. Those who sin deliberately are often driven to despair, ibid. Not even to seek darkness for sinning, how great impudence, 89.
The Lord pursues not so much depraved deeds as the pursuits of depravity, 91. Those who have sinned in spirit and in flesh, always essentially living, shall die in spirit and flesh without end, 376. The conversion of a sinner is a greater miracle than the resurrection of the dead, 321. What is to be feared by those experienced in sin, 81. Let them recall to memory their past faults, that they may blush to be polluted in the future, 82. Sins of the heart, even if [hidden] from men, are not so hidden from God. Sins of the heart God washes away the sooner, the more he does not permit them to break out into deeds, 86. In what sins from weakness and sins from certain malice differ, 91. Sins of precipitation are lighter than sins done from deliberation, ibid.
The reproof of those who avoid small faults yet perpetrate greater ones, 92. By pride in a lesser righteousness a way is made to the pit of a graver fault, ibid. Sin is fulfilled in three ways: by suggestion, by delight, and by consent, 85, 1162, 1163. The first is perpetrated through the enemy, the second through the flesh, the third through the spirit, 86. How sins of thought are committed, and how deeds go unknown, 5. Of what those who have sinned by thought alone ought to be admonished, 85. They examine whether they have offended by delight or also by consent, ibid. It is not the fault of thought but of deed, when within the will has fulfilled it by the act of consent, ibid. Whoever by the desire of sin loses innocence before God, 52.
By suggestion we recognize sin, by delight we are conquered, by consent we are bound, 85, 86. Those who praise the unlawful things they do offend more by mouth than by deed, 88. What such ought to do, ibid. What sin with a voice and sin with a cry is, 89. How they differ, to sin in deeds and to sin in pursuits, 91. Consenting to the sins of others, one is guilty, 659. Original Sin. Through the first man the whole race of man was condemned to the penalty of death and corruption, 883. Through the second man we trust that we shall be freed, now from the death of the soul, and afterward from all corruption of the flesh, ibid. Before baptism every soul is bound by the chains of original sin, 970. Venial Sin.
Those liable to small but frequent faults, how to be admonished, 91, 92. From the multitude of light sins how great a danger hangs, 91. Whoever neglects to avoid the least sins falls from the state of righteousness not suddenly but wholly by parts, 92. Why we often sin worse in a small than in a greater fault, ibid. Small and least sins can be relaxed in the age to come, 444. Venial sins are signified by wood, hay, and stubble, ibid. Paschasius the deacon freed after death from the sin of ignorance, 445. The penalty of sin in hell is eternal, 449, 452. Why sin, which in itself is finite, is punished with eternal penalty, 449. Those who are guilty of the same sins are to be afflicted with the same punishments, 429.
In the punishments of sins God weighs the hearts of men, not the deeds, 449. Sins redeemed by alms are not to be repeated, 63. After penance one must not return to sins, 1131. Not only all together, but even individual sins are to be blotted out, 84, 85. Likewise the sins of thoughts, 85. It profits nothing to abandon sin unless it be cleansed by weeping, 87. What is to be said to those who confess sins but do not avoid them, 89. These, the better they see the evil they do, the worse they perish, ibid. They are to be condemned by their own testimony, ibid. That sin is loosed the more slowly which is also made solid through counsel, 91. Certain sins can be relaxed in the age to come, 441.
But not even the least sins will be remitted there, unless while still placed here he merits by good acts that he may obtain [remission] there, 444. See: Forgiven sins sometimes return, ibid. Sins, if not punished, provoke the wrath of God, 642. They ought not to be left unpunished, lest from this others take boldness, 1201. Manifest sins are not to be purged by secret correction, 1280. A man ought not to become secure concerning remitted sins, 869. Private property in a monk to be condemned, 1194, 1195. 'Peculium' is so called from 'pecunia,' as it were a little money, 800. What 'peculium' is and whose, ibid. What the peculium of servitude, or the lord's, is, ibid. 'Pecunia' is called whatever lords possess on earth, and of which they are lords, 1242.
What it is to bind money in a napkin, 10. Want obtained from God by prayers, 189. Pope Pelagius I, newly ordained, according to ancient custom sent his confession of faith to King Childebert, 490. To Sapaudus of Arles, 542. Hated by the Western bishops because he received the fifth synod, 682. Pope Pelagius II. From him Gregory had learned what he narrates about Martin the monk in his Dialogues, 313. The book sent by St Gregory to the schismatics of Istria is the seventh letter of Pelagius, 616. Pelagius's efforts to extinguish the schism in vain, 682. Wishing to change the silver which was over the body of St Peter, he is terrified, 708. He dissolves the acts of the synod in which John assumed the title of universal [bishop], 741.
Pelagius bishop of the city of Anagni, 1291. Pelagius bishop of Turnis, 830. Pelagius the deacon and Theodore bishop of Caesarea in Cappadocia were the cause of the scandal arising from the condemnation of the Three Chapters, 616. Pelagius the heretic, condemned also in the synod of Ephesus: in order to assert that we were redeemed by Christ in vain, he denied that through Adam we are dead in soul, 802. He is a Pelagian who denies that the devil enters into the heart of man, 884. Peltrasius, 896. The feathers of a dove overlaid with silver, what they are, 896. 'Pensio' is called that which is given for the use of some thing, 606. 'Merces' is called [the rent] for dwelling in others' buildings, ibid. It is also any annual income, ibid. It is called the burden of a possession, 734.
Pensions approved in the Council of Chalcedon, 1218. That they be exacted with a safe conscience, much caution is needed, ibid. 'Per.' Some wish this preposition to mean the same as 'during,' etc., 743, 749, 750. The striking of a cleric for the sake of correction, for graver faults, was formerly lawful, 664. By whom it is to be exercised, ibid. A cleric subjected to public striking with rods by a bishop, ibid. A bishop who had ordered a woman to be beaten is suspended from his office for two months, 656, 657. Pilgrimage is the present life, 1175. For whom the place of pilgrimage is a torment, ibid. Anniversary pilgrimages undertaken for the sake of religion, 320. A presbyter is called 'peregrinus' who is not cardinal or titular, 697, 698. Peregrinus, blessed...
disciple of Benedict, 257. Perfection. The other virtues generate perfection, but charity also binds them, so that they cannot be dissolved from the lover's mind, 781. The soul is like a ship ascending against the current, 94. Why God wills no one to be perfect in this life, 508. They were visitors, not bishops, 501. How the Persian empire was subject to the emperor Maurice, 678. The Persian emperor was not converted to the faith by the preaching of bishop Domitian, 680. 'To scrutinize' is sometimes taken passively, 975, 976. The schismatics boast that they suffer being scrutinized in vain, 615. Persecution, while it is not borne reasonably, in no way profits toward salvation, ibid. Persecutions belong to those who live piously, 876.
He lives less piously who has endured less persecution, ibid. Persecution for the faith. See Martyrdom. Perseverance. What is to be preached to those who do not consummate the good things begun, 94. Whoever does not strictly carry through the good things begun imitates the loosening of the hand's negligence that destroys them, 94. Better not to begin good things than to turn back in thought from those which have been begun, 829. The uncertainty of perseverance keeps the saints anxious and humble, 834. What a 'Persica theca' is, 1270. Acceptance of persons in judges is evil, 582. Acceptance of persons is prohibited, 643. Public persons are magistrates, officials, and letter-carriers, 687. What 'Thessalian persuasion' is, 735. Obstinacy is opposed to humility, 7.
Who are to be admonished as obstinate, 60, 61. Obstinacy is generated from pride, 60. Its remedies, 60. The perverse. Not so are all the good withdrawn that only the perverse remain in the world, 368. Those intent on divine works are wont to be torn by the adversities of the perverse, 846. Perusia (Perugia), a city of Etruria, 300, 530. Mark Antony, besieged in this city by Augustus and compelled by famine, made surrender, ibid. This same city taken by the Goths in the seventh year of the siege, ibid. Bishops of Perugia: Herculanus, 300. Venantius, 1211. What a broken foot signifies in a pastor, 11. One having a broken foot was formerly repelled from the priesthood, 11. Pestilence was seen to strike the Romans under the appearance of an arrow, 432. With what spirit the scourge of pestilence is to be received, 1087ff.
By what reasoning those who are struck by this scourge are to be consoled, 1087, 1088. 'To be sought, requested, desired, chosen' are taken as the same, 634. Yet 'to request' is greater than 'to seek,' ibid. Petronilla conferred on the monastery in which she had been converted all that she had, by title of donation, 683. Ravished by Agnellus the notary, she is carried off from the monastery, 683. She is ordered to be sent to the same monastery for penance, 686. Petronius, notary of the holy Roman Church, 553. St Peter the apostle called Peter from 'petra' (rock), 888. Peter, holding the primacy of the Church, was raised up alone against the wicked, 21. Peter, coryphaeus of the apostles, 202, 743. Who is to be called a soldier of St Peter, 526. Peter and the apostolic see are named reciprocally, ibid., 831, 832. To go to St...
Peter, is the same as to go to the supreme Roman pontiff, 619. The primacy of Peter and of the Roman Church, 668, 669, 743, 748. The care of the Church committed to Peter, 748. The Church is established on the solidity of the prince of the apostles, 888. In the primacy the see of the prince of the apostles alone prevailed in authority, ibid. Peter himself sits in his chair even now in his successors, ibid. The See of blessed Peter is in three places one, and the see of one man, 888, 1247. Peter's prerogatives, 1129. Peter's humility toward Cornelius, his zeal against the fault of Ananias and Sapphira, 21, 22, 513. Peter gladly accepts the rebuke of Paul, 28.
He who had received the power of the kingdom of heaven answered the complaints of the faithful not from power but from reason, 1129ff., 1130. The virtue of Peter and Paul unequal in miracle, whose merit is not unequal in heaven, 203. Peter freed by an angel, who is said to have returned to himself, 217. Why he first rebuked the Jews for what they had done before he admonished what they should do, 93. Peter raised Tabitha by praying, and delivered Ananias and Sapphira to death by rebuking, 261. The filings of St Peter's keys [used] for healing the sick, 517, 519, 520, 872. A small cross into which particles from Peter's chains are inserted is sent, 648, 1248. Its power, ibid. Sometimes particles cannot be struck by a file from the chains of St Peter, 711.
Pelagius II, wishing to change the silver which was above the head of St Peter, is terrified, 708. The body of St Peter flashes with miracles and terrors in his Church, ibid. Easterners cannot lift the bodies of SS Peter and Paul; but the Romans, by God's mercy, merit to lift them, 710, 711. When the bodies of SS Peter and Paul were translated, 710. Gregory sends their relics to bishop Palladius, 826. And to Queen Brunhild, 829. The various apparitions of St Peter, 333, 389, 392. Peter bishop of Aleria in Corsica, 808. He devotes himself to converting the Corsicans, 893. Peter bishop of Anagni, 1287. Peter bishop of Barica, 636. Peter bishop of Istria, 778. Peter bishop of Hydruntum (Otranto), 807.
The visitation of three Churches is enjoined on him, 808. He was visitor of the Church of Brundisium, 838. Peter bishop of Numidia, whose case is committed to Columbus to be settled, 821, 822. Peter, a bishop in the East, 853. Because at Cyriacus's ordination he had cried out 'This is the day which the Lord has made,' he is censured, 854. Peter bishop of Terracina, 524, 634. Peter bishop of Tricalis, 117. Visitor of the Church of Agrigentum, 737. Peter deacon of Naples, because he is a usurer, not to be elected bishop, 1086. Peter the deacon, responsalis, died in the province of Ravenna, 667. Peter the deacon, 579. Peter the deacon, interlocutor with Gregory in the Dialogues, whether he was a monk, 115.
He seems to be that Peter the subdeacon to whom Gregory often and most familiarly writes, ibid. Peter the subdeacon is appointed vicar of the Roman see and rector of the patrimony of St Peter in Sicily, 486, 488, 489. He is constituted moderator of the synods to be celebrated yearly in Sicily, 486. He is employed by Gregory in many affairs, both ecclesiastical and secular, both in Sicily and in Campania. See the alphabetical Index of Letters. Peter, notary in Rhegium, 569, 735. Peter the defensor, 1197. Peter the acolyte, minister of the deacon Sabinianus, apocrisiarius at Constantinople, 899. Peter, a Neapolitan cleric who, being accused, appealed to the apostolic See, 1072. Peter, lector of the Church of Euria, 1271. Peter the abbot, 453.
Peter the monk, one of the companions of St Augustine, 1113. Peter, an Iberian monk conspicuous for holiness, 432. Peter, steward of the ecclesiastical household, was seen bound and cast down by a great inner chain, 433. Peter, founder of a certain monastery, 689. Peter, a most illustrious man, vicedominus of Rusticiana, 1122. Peter the Sicilian, 944. Peter the tenant, 536. Peter, son of Lucillus bishop of Melita (Malta), is ordered to restore the goods taken from the Church, 1041. Peter the Jew, made a Christian, on the day after his baptism occupies the synagogue of the Jews, 930. Peter, 1263. Phanum. See Fanum. The Pharisees admitted the resurrection of the dead, 71. Why Paul studied to divide between these and the Sadducees, ibid., 72.
The Pharisees strained out a gnat and swallowed a camel, 92. Phausiana, a city of Sardinia under the archbishop of Turris, 708. In this city, which had long been vacant, a bishop to be ordained, 708. Bishop of Phausiana, Victor, 1095. The 'planeta,' a sacred vestment for the use of bishop and presbyter, 190. It is also the same as 'penula,' a kind of cheaper garment, ibid. Philagrius, deprived of his sight and greatly afflicted, is much commended, 1034, 1035ff. Philaster wrote a book on heresies, 862. Philippus, count of the excubitors, 52. Philippus bishop of Epirus, 796. Philippus the presbyter, 1257. Why God reserved the Philistines the longer, 308. How greatly the zeal of Phinehas pleased God, 70. Phocas. As Phocas comes to the empire, Gregory hopes all favourable things for the commonwealth, 1239.
He does not flatter Phocas, 1239. Phocas at first feigns clemency and liberality, 1239. Gregory excuses to Phocas the absence of the deacon apocrisiarius, 1244. He sends Boniface, ibid. He implores aid from Phocas against the Lombards, ibid. Phocas is crowned, 1301. The Photinians so called from Photinus, 1066. Called also Bonosiaci, 1168. How Gregory conducted himself toward them, 1066. Photius, patriarch of Constantinople, praises Gregory as the author of the Dialogues, 107. By him the passage of Gregory's Dialogues, where the procession of the Holy Spirit is treated, is believed to have been corrupted, 118. A frenzied man healed, 356. 'Phylacteria' are taken for sacred relics enclosed in gold, or silver, or crystal, 1270, 1271.
Which phylacteries were prohibited by councils, 1271. The province of Picenum, 1194, 1193. A picture provides to unlettered viewers what scripture provides to readers, 1100. What false piety is, and whose, 23. The laws of discipline are to be exercised so that piety be not abandoned, ibid. By oil the softness of piety is signified, 23. The lazy. Who are to be admonished as lazy, 53. The vain excuses of the lazy, 56. Who is said to be one who, being lazy, will beg in vain in old age, 56. The depraved effects of sloth, 55. What sloth is said to induce sleep, 55. By the name of cold, laziness is understood, 56. Pimenius bishop of Amalfi, to be compelled to residence, 808, 809. Pisa, a city of Etruria, 1241. Pisaurum (Pesaro), a city of Umbria in Italy, 755.
The bishop of Pesaro is accused because he disturbed the quiet of the monks, having placed his chair in their monastery, 826. Bishop of Pesaro, Felix, 626. A fish found by a miracle, 153. Smaller fish are permitted for the solace of infirmity in fasting, but larger ones are prohibited, 1303. Placentia (Piacenza), an episcopal city under the archbishop of Bologna, 295, 296. Bishops of Piacenza: Sabinus, 296. Bonifacius, 1288. God alone is to be pleased, 626. Placidus, a little boy, given to St Benedict by his father Tertullus, 220. He watches Benedict drawing a fountain from the rock, 221. Fallen into the water, he is freed by Maurus, 225. At what time he suffered martyrdom, 239. Placidus, a magnificent man, 1139.
'Placitum,' a word of law and forum whose meaning is manifold, 606. Plancho, a most illustrious man, 1209. By the name of streets the breadth of the present life is figured, 23. From their breadth streets ('plateae') are named, ibid. The people. Why the consent of the people is required for the election of a pastor, 573. According to the merit of peoples, the persons of pastors are wont to be provided by the supernal judgment, 645. What lead is found in the furnace, 53. Rain divinely sparing certain places, 297, 300. What a cup of bitter potion tempered with the sweetness of honey signifies, 59. Penalty. Equal penalty cannot absolve those whose cause is unequal, 617. How the present penalty is the end of the preceding fault, and how the beginning of the following penalty, 1114.
Let penitents so have confidence from hope that they do not grow torpid through security, 85. By what deceits the devil tries to deceive the penitent soul, 85. Against penitents lamenting their sins, harsher discipline is not to be applied, 679. Penance. Being scourged, we are recalled to penance, 51. God's wondrous mercy toward sinners is an incentive to penance, 82. Fervent penance is preferred to torpid innocence, 83, 84. What it is to give drink in tears by measure to penitents, 84. The more one does not cease to look upon his own sins, the less he is looked upon by God [in judgment], ibid. Let the measure of penance equal the measure of sin, 86. By what admonitions those are to be roused who do not lament the sins they abandon, 87.
As a writer who ceases to write does not thereby delete what he wrote, so he who ceases to sin does not thereby delete his sins with weeping, ibid., 88. Peter believed that penance is to be set before baptism, 88. No one ought to be secure from sins until the time of lamenting them has passed, 869. Penance without amendment is empty, 86. Who are to be admonished, who lament sins which they do not abandon, ibid., 87. Whoever laments what he has committed, yet does not abandon it, subjects himself to the penalty of a graver fault, 86. The evil are often uselessly compunct, 87. Penance is not mere cessation from sins, 87. Truly to do penance is to lament things committed and to decline things to be lamented, 1132. The heart is not only to be made contrite but also to be humbled, 88.
After the washing [of baptism] he neglects to keep himself clean, who after tears does not guard the innocence of life, 87. What is to be said to those who confess sins but do not avoid them, 89. They are to be condemned by their own testimony, ibid. Living, they descend into hell, 89. The penitent stood secure in judgment, 645, 656. Penance merits pardon, 969. What penance avails against sin, 1132. Respites are given us for penance, 1181. After penance, for three years it is not lawful to live perversely, 1130, 1131, 1132. Honourable men and bishops are sometimes, for the sake of doing penance, shut up in monasteries, 643. Penance as a sacrament. To whom the power of binding and loosing is given, 253. To repent. What those ought to do who deplore the sins of their works, 84.
Let them consider each single fault committed, that they may cleanse their whole selves with tears, 84. Concerning these, those must be admonished who have sinned by thought alone, 85, 86. When nocturnal pollution hinders communion and the celebration of Mass, 1161 and following. A Polypticum is a register into which acts are entered, 593. It is also a tablet having several folds, 956. The pomp of the world. See World. Pompeiana, a religious woman, 543, 1107. She is also called Pomponiana, 1260, 1261. Pompeianus, abbot of one of the monasteries which Benedict built, 221. Pompeianus, a bishop unjustly condemned, 1060. Pomponiana. See Pompeiana. What the fault of weight (heaviness) is, 13. What the ponderous (weighty) man is, 13. Bridge. Why in the vision the just were seen to cross by a bridge to pleasant places, 432, 433, 436.
Pontiff. See Bishop. Roman Pontiff. See Roman. Populonium, a city of Etruria, which has various names, 296, 500. The visitation of this Church is committed to Balbinus, bishop of Roselle, 500. In it, being almost wholly destitute, presbyters and deacons are to be ordained, 501. Cerbonius, bishop of Populonium, 296 and following. Swine. The devil is permitted to enter into a swine, 328. Under the figure of a swine the devil forsakes a Church newly dedicated to God, 344. The Church which was to be yielded to the Arians was seen filled with a multitude of swine, in the same place. Gate. What it is to go from gate to gate, 75. The Flaminian Gate at Rome, 1125. The Metronian Gate at Rome, in the same place. To bear. Burdens are to be borne one for another, 79. He bears more lightly who remembers that he himself is borne, 80. Bearer (Ferryman).
This word is most ancient, 1121. Portus Romanus, or Portus Augusti, a city of Etruria, 947. Bishops of Portus: Felix, 947, 1288, 1291. Gregory, 1287. Portus Veneris, a city of Liguria, 729. The burden of a possession is the rent owed by the tenant, 734. Possession of thirty years suffices in secular matters, and formerly held good in ecclesiastical matters, 496. It seems first to have been extended by St. Gregory to forty years for ecclesiastical matters, in the same place. See Prescription. How possession is interrupted, 497. By what arguments possession is proved, 666. What emphyteutic possession is, 536, 1088. A property of the Church's right is not to be granted in emphyteusis, except for the greater advantage of that same Church, 557.
此字極為古老，1121。Portus Romanus，即 Portus Augusti，伊特魯里亞的一座城，947。Portus 的主教們：Felix，947、1288、1291。Gregorius，1287。Portus Veneris，利古里亞的一座城，729。地產的負擔，即佃戶所欠的租金，734。三十年的占有在世俗事務上已足夠，昔日在教會事務上亦有效，496。似乎聖額我略最先將教會事務的占有期延至四十年，同處。參見「時效」。占有如何被中斷，497。以何論據證明占有，666。永佃占有為何，536、1088。教會權利之財產不可授予永佃，除非為該教會更大的益處，557。
A monk who seeks possession of land is no monk, 304. Yet monks are not to be blamed to whom possessions have been assigned for the necessities of life, in the same place. To virgins consecrated to God certain possessions were formerly assigned by their parents, 328. A possessor is not the owner, but has a right in the thing, 695. Between owner and possessor there is a distinction, 696. When the desires of a postulancy are to be fulfilled, 1249, 1262. He is said to be postulated who is chosen to the episcopate by the common decree of clergy and people, 601, 808, 866, 996. How postulation differs from election, 602, 634. To postulate is greater than to petition, 634. To postulate, to be sought, to be elected, to be desired are taken for the same thing, in the same place. What postulation is among the canonists, 808, 809.
If postulation concurs with election, what is to be done, 809. Power. For the most part temporal power, when it lifts up even the just, catches them in the snare of guilt, 78. He rightly governs power who knows both how to hold it and how to fight against it, 21. Authority. How many tempests are on the summit of authority, 10. The royal authority of the saints, 16. What kind is the authority of Christians, 509. Authority is given to princes by God, that the way of heaven may lie more widely open to all, 676. That they may quell the internal wars of the Churches, 686. Authority and love have a great kinship between themselves, 873. Authority is to be restrained under reason, 1018. The reverence of secular powers toward the Christian religion, 3. God's commandments are greater than the commandments of princes, 540.
The Lord's commandments are to be kept by kings, 1150. Preceptio and preceptum signify the written mandates handed down by kings and illustrious persons, 956, 957. Who the headlong (rash) are that must be admonished, 55, 56. Nothing is to be decided by hasty judgment, 597. In what manner predestination is obtained by prayers, 181. It is then fulfilled by prayers, when it has been predestined that those things which were foreordained should be obtained by prayers, 184. To preach. Some impugn by their conduct what they preach by their words, 4. Those who through excessive humility are afraid to preach, who must be admonished, 74 and following. Those who leap forward to the office of preaching while immature, who must be admonished, 76 and following. Amid earthly cares it is difficult to preach, 491. St.
Benedict used to send his brethren to preach to the neighboring nuns, 245. The office of preaching some laudably desire, some laudably, being constrained, are drawn to it, 7, 848. It is a crime to deny the bread of the word to the hungry, and healing to the sick, 74. To hide the grain is to keep the words of preaching to oneself, in the same place. It is also a crime not to tend the wounds of minds by the incision of words, in the same place. To hold back the sword from blood is to withhold the word of preaching from the slaying of carnal life, 75. He who was unwilling to disburse the talent lost it together with the sentence of damnation, in the same place. He to whom the eternal voice makes itself known, by proclaiming should draw others whither he himself is caught up, 75. To that man the knowledge of preaching is promised to be multiplied.
—namely in him who is not held by the vice of sloth, in the same place. He denies himself to be of God who, insofar as he is able, refuses to rebuke the life of the carnal, 76. Those who know no letters ought to be instructed by preaching, 634. Not one and the same exhortation is to be applied to all, 33. How great a diversity there ought to be in the art of preaching, 34, 35 and following. To weak minds lofty things ought not to be set forth, 99. By the measure of wheat the measure of the word is expressed, in the same place. Those who watch for the office of preaching should not withdraw from the study of sacred reading, 33, 34. The preacher is like a cock crying with a varied voice in the night, 99, 100. Preachers are compared to oxen, 836. Who is a preacher of God, and who is not, 6. What holy preacher builds fortifications, 31. Who carries the rampart, in the same place.
Who erects camps and places battering-rams in a circle, in the same place. Let the preacher speak of God and before God, 73. What it is for the preacher to drink water from his own cistern, 73. What it is to lead his own fountains forth abroad, 74. What it is to divide the waters in the streets, in the same place. And to drink the streams of his own well, what it is, in the same place. Let the preacher who is called call others, 75. What it is for the preacher to be clothed with power from on high, 76. What it is for the future preachers to sit in the city, 76. How difficult and laborious is the office of the preacher, 96, 97. Grievous is the labor for the preacher if he is compelled to preach to one enslaved to contrary vices, 97. What he ought to do, what to beware of, in the same place. Let him so heal the disease that he takes account of the weakness of the sick one, 98.
Sometimes let him leave lighter vices alone, that he may remove the graver, 98. That plague is to be pursued by the preacher the more ardently which presses the more dangerously, 98. Let him not draw the mind of his hearer beyond its strength, 99. Let him beware lest, while raising others, he himself fall, 99. He who out of charity takes upon himself the person of the infirm imitates the manner of an excellent preacher, 380. Onto what high mountain the preacher ought to ascend, 509. When he ought to reprove the elders, 925.—The preacher, how he should admonish the abstinent, 61, 62. Those enduring adversity, 78. The sick, 50.—Who should admonish the benevolent, 45. Those who do evil secretly and good publicly, 95. By what arguments he should deter those who do not even begin good works, and what proofs he should give, 93, 94.
What he should say to those who do not consummate the good they have begun, 94.—The preacher, how he should admonish the celibate, 81. Who should admonish the married, 79, 80.—The preacher, how he should admonish the discordant, 68, 69. Who should admonish the rich, 36. Who should admonish masters, 40.—The preacher, what he should say to the haughty, 58, 59. What to those who bestow alms, 63.—What to those who neither seize what belongs to others nor give away their own, 66. What to those who bestow their own yet do not cease to seize what belongs to others, 67.—The preacher, how he should admonish women, 33. How those who fear scourges, 52. How those who are not restrained by scourges, 52.—The preacher, how he should admonish the gluttonous, 61, 62.—The preacher, with what words he should admonish the dull, 40. With what the humble, 58, 59.—The preacher, who should admonish the impatient, 42. The shameless, 41.
The unharmed (secure), 49. The inconstant, 60, 61. The needy, 36. The envious, 46. The wrathful, 56, 57. Those who sow strife, 71. The young, 35.—The preacher, how he should admonish the joyful, 37. How those who do not rightly understand the words of the sacred Law, 72.—The preacher, who should admonish the meek, 56, 57. Who those who do evil secretly, 93. Who those who permit evil to be thought of themselves, in the same place.—The preacher, who should admonish the peaceable, 69, 70. Who the peacemakers, 71, 72. Who the patient, 44, 45. Who those who have experienced sins of the flesh, 81, 82. Who those ignorant of sins of the flesh, 83. Who those who praise the sins of others, 84, 85. Who those who bewail the sins of thoughts, 85, 86. Who those who bewail faults committed, yet do not forsake them, 86, 87.
Who those who forsake their sins, yet do not bewail them, 87. What the preacher should say to those who praise their own sins, 88. What to those who confess their sins, yet do not shun them, 89. Who should admonish those who, overcome by sudden concupiscence, sin, 89. What things the preacher should set before the eyes of those who sin deliberately, 91. How he should admonish those who are subject to least, but frequent, sins, 91, 92. How he should admonish those who guard against small things and commit graver ones, 92. How he should admonish the obstinate, 60, 61. How the slothful, 55. How the powerful, 36, 37. How the headlong, 55. How he should admonish those who decline the office of preaching through excessive humility, 74. How those whom precipitation impels to the office of preaching, 76.
How he should admonish prelates, 37, 38. How those who prosper in this world, 77. How the insolent, 41, 42. How the faint-hearted, 41, 42.—The preacher, how he should admonish those who seize what belongs to others, 65, 66. How those who bestow their own, and yet do not cease to seize what belongs to others, 67.—The preacher, who should admonish the wise, 40. Who the old, 35. Who slaves, 40. Who the simple, 47. Who subjects, 37, 39.—The preacher, how he should admonish the taciturn, 53, 54. How the sad, 37.—The preacher, how he should admonish the loquacious, 54. How the bashful, 41. How the crafty, 47. How he should admonish men, 33. Let holy preachers teach which are the open battles of the vices, which the hidden things to be feared, 31. Let the preacher return to his own heart, 73.
The utmost discretion is necessary for him, 97. Let him teach by deed before he teaches by voice, 100. The voice more readily penetrates the heart of the hearers which the life of the speaker commends, 509. Let him surpass his subjects by the virtue of his conduct, 509. Preachers must be fortified with humility against pride, 1110. What the preacher's knowledge ought to be, 785. The seed of the word easily germinates when the piety of the preacher waters it in the breast of the hearer, 26. What fruit he obtains for himself who strenuously discharges the office of a preacher, 75. Even if the preacher does not obtain the effect of conversion, yet he does not lack the reward of his preaching, 680.
The virtue of preachers is made manifest where a harvest of souls springs up, 836.—Bad preachers are like an unskilled physician who, not knowing his own wound, wishes to cure another's, 73. Those must be admonished who, rightly understanding sacred Scripture, do not preach humbly, 73. He who seeks his own glory in the word of God usurps the right of the Giver, in the same place. Let preachers beware of serving Satan through pride, 74. Those wishing to preside flatter themselves with a feigned promise of good works, 9. All who preside are the head of their subjects, 25. Let him not dare to preside who has not learned to be a subject, 156. Yet some are exempted from this rule, in the same place. Who was formerly called the cardinal prefect, 501. One holding the place of the prefects, that is, the vicar of the prefects, 460.
The prefect, a magistrate distinct from the exarch, 321. The city prefect exacted the accounts from the prefect of the grain-supply, in the same place. Why the souls pregnant with Gilead are so called, 72. Who the prejacent (foremost-lying) clergy are, 1117. Praejecta, an illustrious woman, 974. Praejectus, bishop of Narni, 569. Prejudice signifies loss, damage, 959, 973, 974, 1077. Let fear temper the desire for prelacy, 2. Let every prelacy be conferred not from age, lots, or chance, but from what is more excellent, 692. Of how great moment to prelacies is election or nomination, 853. The common utility is always to be attended to, not the private, 857. How the prelate should come to the summit of governance, 1, 10. Let him not approach the mastery of humility through elation, 3.
The action of the prelate ought to surpass the action of the people as much as the life of the shepherd differs from the flock, 13. The prelate, occupied with divine matters, should leave earthly affairs to be managed by his subjects, 25. Let him tolerate secular business out of compassion, but never seek it out of love, 26. For the most part in the occupation of governance the practice of good work is lost, which was held in tranquillity, 9. The density of cares devastates the mind of the prelate, 24, 172. As much is filched from him in any one matter, as he is more widely occupied in many, in the same place. Let prelates preside temperately, 37. Let them carry out what they teach, 38. Let those who preside over others consider not the power of order, but the equality of condition, 20. On the summit of dignities humility is imperiled, 21.
Let the prelate know that he is raised up above faults, 21. How much he ought to fear for himself from elation and adulation, 21. In him humility is to be preserved in heart, and discipline in work, 22. What penalty awaits a prelate elated by the governance he has received, 23. Good prelates rejoice to be reproved by their subjects, bad ones hate it, 28. God, having conquered the greater vices in holy prelates, leaves them in the least ones for the sake of humility, 102. Whatever prelates ought to confess themselves liable to error, 172. Let pastoral zeal not obstruct humility, or vice versa, 514. In prelates let neither humility be slack nor authority rigid, 526.—The prelate, taking up the care of the people, approaches as a physician to a sick man, 10. The prelate is said to bear the vessels of the Lord, 13, 508.
Let him rejoice not to preside over men but to be of profit to them, 20. When he ought to instill terror into his subjects, 20, 31. Let freedom of tongue toward prelates be so granted to subjects that the humility of their life is not lost by these, 28. Prelates have gone surety for their subjects, 38. How the prelate is ensnared by the words of his own mouth, in the same place. It does not suffice for the prelate to be vigilant, if he does not sever the subject from the torpor of sin, 38. What it is for the prelate to sleep or to drowse, in the same place. Let him have eyes ever watchful within and round about, 39. Let meek prelates embrace solicitude, let the wrathful condemn their perturbation, 57. Let prelates strive to be loved more than feared, 586. As they are proved fathers in name, so let them be in affection by their work, 613.
For this reason they correct their subjects, that they may make them better, 669. When sin is not corrected in the subject, the sentence is turned back upon those who preside, 702. To this end are peoples committed to their superiors, that while they serve them in earthly things, they may receive from them the things that are eternal, 703.—The prelate easily esteems himself to be wiser than all, over whom he sees himself to have more power, 21. It behooves the prelate to have dominion over vices, not over men, 22. The worst effects of anger in the prelate, 57. Headlong fury is despised in prelates, 681. The perverse examples of prelates, of how many deaths worthy, 38. In prelates sloth is veiled under the appearance of humility; pride feigns the love of uprightness, 59. The merits of the rulers and of the peoples are bound together, 855.
How great an evil credulity is in prelates, 860. Battle. What it is to stand in battle in the day of the Lord, 17, 510. Praeneste, an episcopal city of Latium, 331, 332, 396. The abbot of Mount Praeneste, of venerable life, 332. He foreknows the day of his death, in the same place. Bishops of Praeneste: Sergius, 1287. Proculus, 1291. The prepositus (provost) is he who holds the second place, whether in spiritual or in temporal things, in a monastery, 153, 625, 732. What is neglected by the abbot's negligence ought to be preserved by the provost's solicitude, 732. The goodness of provosts is the salvation of subjects, 797, 833. What the provost of a monastery should care for, 857. With what virtues he ought to be adorned, in the same place. In ordaining a provost, place is not to be attended to, but utility to be foreseen, in the same place.
Each office is then wholesomely completed when there is one provost to whom recourse may be had, 784. Provosts must flee anger, 1018. What kind of person the provost ought to be toward his subjects, 1237. Those who sin against the provost sin against God, 39. Those who raise themselves against provosts scorn to be servants of God, 599. To foreknow. Those whom God has foreknown are to be gathered together within the bosom of the Church cannot be snatched from His hand, 1000, 1001. Prescription is one of the exceptions which is taken from the lapse of time, 496. Whether centenary prescription is reserved to the Roman Church alone, in the same place. Whether prescription of forty years prevails in a dispute over the boundaries of fields between two abbots, 887. Presumption.
Concerning presumption arising from overconfidence: those who are inordinately secure die unexpectedly through negligence, 99. He who, being assisted, presumes himself strong, when abandoned recognizes his infirmity, 101. What incautious presumption is, 977. A presumptor, that is, an invader and usurper, 793. Praetextatus, bishop of Rouen, 1145. A praetor was called by the ancients any commander of soldiers, 1018. From what a praetor ought to beware in administering a province, and with what integrity he ought to render justice, 487. The various signification of praetorium, 1018. To foresee. Things that are foreseen as future, when they have become present, become of less power, 90. What precarium signifies according to its etymology, 607. It seems to be the same as military pay or money, in the same place, 1054, 1184.
In canon law, what the contract of precaria is, 607. Precariae are to be renewed every five years, in the same place. Prayers. Why God hears prayers in small and lowly matters, 192. Our mouth is the less heard by God in prayer the more it is defiled by foolish speech, 313. Our prayers are the more swiftly raised to the ear of the Lord's mercy, when the ardor of charity, poured out in turn for us, hears them, 807. A presbyter is called a man of the second See, or of the second throne, or a priest of the second Order, 486, 563. In earlier ages bishops were called presbyters, otherwise in Gregory, 635. Why there was formerly so great a scarcity of presbyters in the Church, 500.
Formerly none were ordained presbyters unless assigned to some Church or title, 501, 694. Who were called cardinal presbyters, 501. A presbyter substituted into another's place by necessity, not by fault, is to be removed from that Church and ordained in another that is vacant, 694. The scarcity of presbyters was formerly useful; a throng now harms discipline, 694. In Gregory's time a cardinal presbyter ought not to be appointed to a single title in an oratory, 576, 577. Yet in certain oratories it was permitted to have a cardinal presbyter, 1188. A pilgrim (foreign) presbyter is one who is not cardinal or titular, 697, 698. Who then were to ordain presbyters, 547. Why formerly very few from among presbyters were assumed to the episcopate, 681.
Whether formerly in monasteries there was no presbyter, or only one, and he an adventitious (externally admitted) one, 697, 698. The wives of presbyters were called conversae, 388. Many councils of Gaul forbid presbyters ordained after marriage to cohabit with their wives, 546. Yet in Gregory's time this was not wholly prohibited in Italy, in the same place. Let presbyters after ordination love their wives as sisters, let them beware of them as enemies, 388. Sardinian presbyters are forbidden to chrismate on the forehead, 649. Which afterward they are permitted to do, 705. Presbyters who are accusers, if they fail in the proof, are to be excommunicated, 706, 707. It is provided that they should not absolve monks from excommunication, 955. Presbyters formerly sat in synods, 1288, 1297.
Presbyters sat as judges in the Council of Chalcedon, 1288. Presbyters are called sons by Gregory, 1297. A presbyter taking a wife, and a woman taking a presbyter, are excommunicated, 1293. Cases of presbyters. See Clergy. Presbyters ought to reside. See Residence. A certain presbyter in the province of Valeria sets a thief at his own tomb, 329. How a certain presbyter of Nursia lived with his wife after his ordination, 388. In the moment of his death he bids her to withdraw from him, in the same place. Whence, refreshed by the vision and colloquy of the holy Apostles Peter and Paul, he dies, 389. Presbytera is the term for the wife of a presbyter, 388, 931. She was also called conversa, 388. And elder widows, in the same place, and 932.
With what garments they were clothed is not clear, 931. Presbyterium sometimes signifies a clerical office, 593. Often for a body of clergy, sometimes for the dignity of a presbyter, in the same place. To contract the presbyterium is to convene a synod, in the same place. Sometimes presbyterium signifies a part of the governance, honor, office, and care of the Church, 593. By presbyterium Gregory understands the accustomed stipend of the clergy, 593, 760. It also signifies a donative or money which a newly created pontiff bestowed on each of the clergy and senate, 593. It also signifies that distribution of money which was made on certain solemnities through the year, in the same place. The dignity granted to the defensores in the presbyterium, 593. Pretiosus, provost of the monastery of which St.
Gregory was abbot, 465. At Gregory's bidding he celebrates a Thirty-Days' series of Masses for the soul of the monk Justus, 468. Pretiosus, a servant of God, 594. The primate or metropolitan in Africa was, by ancient custom, the senior bishop of the province, 559. Whence often a less suitable bishop or place for the dignity, in the same place. Gregory attempts to abolish this custom, in the same place. Which afterward he allows to be retained, 561. He who was a Donatist cannot attain to the primacy, in the same place. What the primate's duties are concerning those to be ordained, 660. Without the primate's letters bishops could neither proceed to the court nor hold assemblies, 975. A primate is to be judged by the Roman pontiff according to the canons, 976. Or by a provincial council, 1203. See Metropolitan.
Primarius, bishop of Nuceria, 947. Primarius, bishop of Nursia, 1288. The primicerius is the first of any order noted on a waxed tablet, or inscribed in the catalogue, 639, 640. The firstborn notary, 1188. He leaves the Roman Church his heir, in the same place. First. He is foolish who esteems himself first in this, that he disdains to learn the good things he has seen, 941. Prince. Formerly there were princes called cardinals, 501. For what end was power given from heaven to princes over all men, 676. Principalis jussio and jussio principis (the prince's command), 540, 1266. Principia are taken for the tabernacle (headquarters) of the prince, 1048. Priscilla, a pseudo-prophetess, 1168. Priscus, a patrician of the East, that is, commander of the Eastern army, 661, 663.
He performed distinguished exploits in the Persian war, 663. He was not the son-in-law of Phocas, but Phocas was the groom (aide) of Priscus, in the same place. Privilege. The Roman pontiffs profess to preserve inviolate the privileges of all Churches, 561, 614. Which privileges are equitable, and which are unjust, 611. What privilege is suspect, 666. St. Gregory grants privileges to the monasteries of Autun, 1219, 1221, 1223, 1225. He orders this grant to be inserted in the public records, 1220. Whether those privileges are spurious, 1221, 1223. Penalties against those who come against the privileges, 1223, 1225. Why St. Gregory threatens such grave penalties, 1222. Examples of the gravest denunciations against violators of privileges, in the same place, and 1225. Privilege to the monastery of St.
Granted to Medardus, 1284 and following. Another privilege granted to all monasteries, 1294 and following. Probabilis, that is, approved, good, praiseworthy, 633. Proof. Who become bronze, tin, iron, and lead in the proof (assay), 52. Proof is more certain in those parts where the matter was transacted, 1264. Probinus, presbyter of Seville, 777, 1209. Probus, bishop of Rieti, deemed worthy of a visitation by the holy martyrs Juvenal and Eleutherius at the moment of death, 389. His name is read in the Martyrology, in the same place. Probus, an abbot from whom Gregory had learned many of the things he relates in his Dialogues, 389, 400, 401, 440. The same Probus, 938, 1237. Why the faculty of making a will was granted to him, 539, 1297 and following. What 'to proceed' signifies among the holy
Fathers and ecclesiastical authors, 193, 421, 669, 882, 1262. A procession is a concourse of the people, an assembly of peoples, 577. Sometimes it signifies advancement and promotion in Gregory, 503. Solemn processions of clergy and people are often called litanies by authors, 736. Prochisus, 596. Gregory commends the cases of the island of Prochyta to Maurentius, 986. Proculus, bishop of Nicotera, 962, 1234. Proculus, bishop of the city of Praeneste, 1291. Proculus, deacon of the Church of Ascoli, 1229. Who is called a prodigal returned to himself, 217. To advance. Not to advance in the way of virtue is to fall back, 94. To advance is to be promoted to a higher grade, 1260, 1261. Profligari, that is, to be arranged, 562. Or to be propagated, 993.
Companion for the marriage torches (bridal escort), 324. A prophet sent against Samaria is slain by a lion for disobedience, 408. His disobedience is purged by death, in the same place. The lion killed the sinner's life, but guarded the just man's corpse, in the same place. Why prophets are sometimes called teachers in sacred Scripture, 17, 510. The gift of prophecy is asserted of the Church, 115. Why the spirit of prophecy does not always irradiate the minds of the prophets, 248, 249. In this world he is darkened who prophesies anything concerning God, 617. Those having the spirit of prophecy, 233, 236, 237, 240, 245, 297, 304, 305, 337, 420, 425, 428. Proprius is used of one taken up as, or the client of, another, 1123, 1124. With what penalty the vice of private property was punished in a monk, 465. See Peculiarity.
What property and momentum are, 959, 960. Prosper, the responsalis (representative) of Dominicus, bishop of Carthage, 731. The losses of prosperity are compared with the fruits of adversity, 5. Who are to be admonished that use prosperous things, 77. Let these beware lest they love the pilgrimage instead of the fatherland, in the same place. Those who have given themselves wholly to prosperity are rebuked, in the same place. Prosperous things are to be used, not enjoyed (as ends), in the same place. Prosperity is signified by the left hand of God, 77. Let favorable circumstances summon us to a better life, in the same place. They strengthen the hope of a greater good, 78. Those who abuse them are the more justly condemned, in the same place. Whence they advance outwardly, thence they fall from inward things, in the same place. Temporal prosperity is subject to many perils, in the same place.
We ought neither to be elated by prosperity nor broken by adversity, 662. How great a penalty it is to be wearied by the desire of prosperity, or to tremble with the fear of adversity, 875. What prosperity teaches us, 662. However great prosperity may be, it has as its end the terminus of death, 998. Protasius, from being vicedominus of the Church of Arles, was made the tenth bishop of Aix, 832. His love toward the Roman Church is praised, in the same place. Who the insolent are that must be admonished, 41. Confusion is useful to the insolent, in the same place. What the manners of the insolent are, in the same place. Advancements are the promotions of clergy, 588. Others understand by advancements the stipends of the clergy, in the same place. Providentius, bishop of Istria, 778. How many cities an ecclesiastical province ought to have, 1163, 1164.
One must labor for the procuring of a neighbor's salvation, 7. He who beholds a neighbor's evil and neglects it becomes the author of his death, 54. Let us relieve a neighbor's straits, if not by all, at least by some supports, 541. He who comes to the aid of a neighbor's necessities finds the Lord merciful in his own necessities, 549, 554. Why Christ willed His servants to be prudent and simple, 766. Prudentius, bishop of Troyes, in his book on predestination adduces many testimonies from the Gregorian Dialogues, 107. Psalms. In certain places none was formerly advanced to the episcopate, or to any other grade, who did not hold the psalter by memory, 777.
The old custom of chanting the psalms by memory in the Church long flourished, and still flourishes in certain Churches, in the same place. Gregory advises that commentaries on the Psalms be read at the vigils, 1196. The psalms in the Church are to be chanted by subdeacons and the minor orders, 1289. Zeal for psalmody is praised in a bishop, 1188. What a psiathium is, 233. A house destined for the feeding of the poor, 1107. Publicani, or public men, whence so called, 1097, 1098. Pudentiana, an episcopal city of Numidia, 611. The bishop of this city, Maximianus, was to be deposed for simony in the provincial synod of Numidia, 612. A certain boy driven headlong from a mountain is saved by a miracle, 316.
In the three Hebrew boys the flame had its power unto consolation, but not unto torment, 324. In royal children mutual charity is to be inspired, and gentleness toward subjects, 871. The words of nurturers are either milk, if they are good, or poison, if evil, in the same place. The fist pertains to anger, 62. Pulcheria Augusta is praised, 1245. Into whose hand beauty is delivered that it may perish, 101. When the soul is lifted up by confidence in its own beauty, 100. What it is to have confidence in one's own beauty, 1030. To sew cushions under every elbow of the hand, what it is, 27. What the pupil bearing a white spot (albugo) signifies, 12. To purge oneself at the third, at the fifth, or at the seventh hand, what it is, 864. What canonical purgation is, and of how many kinds, 597, 864.
The Holy Eucharist was formerly employed for purgation (the clearing of oneself from a charge), 598. Examples of canonical purgation, 597, 991, 1219. A presbyter was formerly bound to clear himself by taking an oath, with the Gospels touched, 864. See 'Oath.' Purgatory is affirmed by testimonies and by reasonings, 115, 441. Paschasius the deacon was freed from the pains of purgatory by Germanus, bishop of Capua, 445. The holy sacrifice offered for the dead frees them from the pains of purgatory, 464, 468. Which souls suffering in purgatory that sacrifice profits, 472. It is safer to do good works while we are alive than those we hope will be done for us by others after death, ibid. It is more blessed to depart from here free than to seek liberty after chains, ibid.
Only the least sins are expiated by the fire of purgatory, 444, 445. That those least sins may be purged is obtained by nothing but good deeds, 444. What the purple mingled with gold and hyacinth in the priest's vestment signifies, 16, 509. Which faint-hearted persons are to be admonished, 41. Of what disposition the faint-hearted are, ibid. Sometimes they must be lifted up with praises, 42. Puteoli, a city of Campania once well cultivated, 1085. A 'quadra' is a piece of bread, 201. How Lent is to be observed, 1303. From Quinquagesima the clergy are to take up the resolve of fasting, 1301. Gregory disapproves of the laity gorging themselves with heaps of flesh-meat on the Lord's Day, 1302, 1303. Quadragesimus, subdeacon of the Church of Buxentum, was pasturing his flock, 320. 'Quanti' for 'quot' (how many), 1169. Quertinus, a former prefect, 1297.
Rest (quiet) is to be sought, but sometimes to be set aside for the profit of many, 848. Monastic rest and the pastoral care of the laity do not agree together, 727. Quintianus the bishop, 693. Quiricus, bishop of Toledo, 106. He is called a bishop of Iberia (Spain), 1166, 1167. Quodvultdeus, an African bishop, 609. Formerly one said 'quotiens,' not 'quoties,' 564. Whence the change was made, ibid. What 'racana' or 'rachana' are, 1092, 1179, 1180. Rachel signifies the contemplative life, 491. Why priests were forbidden to shave the head, 27, 514. Plunderers are those who come to the summit of rule not called by God, but inflamed by their own desire, 3. What admonitions are to be given to plunderers of others' goods, 65.
They are worthy of eternal punishment who do not bestow their own goods; how much more those who seize others' goods, ibid. These are to be urged with the testimonies of Holy Scripture, ibid. By what admonition those are to be restrained who bestow their own and seize others', 67. The occasion of plundering is taken away if the right of possessing is first well ordered, ibid. How the greed of plunderers is corrected, 66. The ravisher of another's wife is to be strictly punished, 693. One who ravishes a virgin, and those favoring him, are excommunicated, 1293. A reason, however evident, is wont to be an obstacle before an unwilling mind, 723. What the breastplate (rationale) of Aaron signifies, 13, 14, 508, 840. What the names of the twelve Patriarchs inscribed on it signify, 14, 508. Why it is called the breastplate of judgment, 14. Ravenna was the seat of the exarchs of Italy, 521.
The pride of the bishop of Ravenna concerning the use of the pallium is rebuked, 666. The privilege granted to the Church of Ravenna by Pope John, 669. Formerly the bishops of Ravenna did not use the pallium outside the church, except in translations of relics, 739. Gregory orders inquiry into how many solemn litanies there anciently were, in which the bishop of Ravenna used the pallium, 819. What was formerly observed by the bishops of Ravenna in the use of the pallium, Gregory wishes to be sworn to by faithful and grave men, and that thereafter to be kept, 837, 838. The form of that oath, 838. The use of the maniples (mappulae) is granted to the first deacons only of the Church of Ravenna, 668.
But the bishop of Ravenna contends that all the presbyters and deacons of his church have used them in those solemnities, 669, 670. Gregory desires to honor the Church of Ravenna, 739. He confirms the privileges of that same church, 787. The visitation of the Church of Ravenna is committed to Severus, bishop of Ficulum, 754, 755. It is to be examined and concluded there, 810. In the election of the bishop of Ravenna, Gregory orders five of the senior presbyters and five of the foremost, together with certain clerics, to be sent to him, 753. A case between the bishop of Ravenna and an abbot is lawfully summoned to Rome, ibid. To be examined and concluded, 810. The patrimony of the Church of Ravenna in Sicily, 1097. Bishops of Ravenna: John, see the alphabetical index of the Letters.
Marinianus, 1230. See his heading and the same index. Reate, a city of Umbria in Italy, 943. Bishops of Reate: Albinus, 168; Probus, 389. Reccared, following the example not of his father, but of his brother Hermenegild the martyr, having abjured the Arian faithlessness, was converted to the faith, 348. He led the Visigoths to the same faith, suffering none of his subjects to be an enemy of God, ibid., 1028. Reccared's conversion was the fruit of Hermenegild's martyrdom, 348. Gregory rejoices at his conversion, 532. Reccared sends abbots to Gregory, 978. And a golden chalice, ibid., 1029. The excellence of Gregory's letters to Reccared, 1028. Reccared spurned the money offered to him by the Jews for annulling a law, 1029.
How he ought to flee the snares of the ancient enemy, 1030 and following. Gregory sends him relics, 1031. Why Reccared did not obtain the charters of the treaties which he sought from the emperor's archive, 1031. 'Rector' (governor) is taken among the jurists for one who governs a province by whatever title, 595. The rector of souls should be pure in thought, 13, 508. Let him strive for the advantages of others, not his own, 14. Let him suffer nothing of human infirmity, 14. Let him not rule his subjects without fear, ibid., 15. Let him be preeminent in action, 15, 508. Let him beware of loquacity, 18. Let him be near to each one in compassion, ibid. Let him, through humility, be a companion to those doing well, 20, 513. Against the vices of offenders let him be upright through zeal, 20, 31, 513.
The rector, though assailed by hearing others' temptations, is not defiled, 20, 513. Let piety show the rector a mother to his subjects, and discipline a father, 23, 513. The rector, while outwardly surrounded by immense favor, is inwardly emptied of truth, 21. Let him not seek to be loved by his subjects more than the truth, 27, 28. He who seeks to please the bride of Christ, not Christ, is guilty of adultery, 27. Self-love in a rector is pernicious, ibid. Carnal rectors are fawning to the powerful, harsh to the weak sheep, 28. How good rectors ought to please men, 28. Let the rector discern virtues and vices with vigilant care, 29. Let him daily meditate on the precepts of the sacred word, 33. What it is for a rector to doze or to sleep, 38.
Why God, though he in great part perfects the minds of rulers, nevertheless in great part leaves them imperfect, 102. To those who govern are joined both their merits and their reward, 855. The Church ought not for long to be without its own rector, 861. Let the rectors of the patrimony of the Roman Church not, in fiscal manner, of their own accord affix titles (claims), 1289. See 'Patrimony.' Redempta, a nun renowned for holiness, 395. What it is to give the price of redemption, 696. Concerning the redeeming of captives, the sanction of the sacred canons and of secular laws has decreed, 696. See 'Captive.' Redemptus, bishop of the city of Ferentino, 368. Redemptus, a defensor, 926, 927. Redemptus, a Jew converted to the faith, 714. Redemptus, 595. 'Redhibere' is to give back what you owe, 537.
Sometimes it is taken absolutely for 'to give back,' 565, 1004. How the revenues of the Church are to be exacted, 1209. A fourth part of them is to be distributed to the clergy, 1249. See 'Goods of the Church.' The government of souls is the art of arts, 3. The ambitious do not attain the summit of rule, but seize it, 3. Let no one through desire of the summit take up the leadership of perdition, 4. The occupation of ruling often dissipates steadiness, 5. The peril of those who, called by God to the rule of souls, refuse to come, 6, 848. Let him who abounds in virtues, when compelled, attain to rule; let him who is empty of virtues not approach even when compelled, 10. What kind of person each should be who comes to rule, 10. Let him approach rule free of vices, 11. Let discipline and mercy not be separated from one another in ruling, 23.
What the virtues of pastoral rule are, 24. The place of rule is to be denied to those desiring it, and to be offered to those fleeing it, 848. God punishes many men by one man set up in rule, 1239. Since not every man is equally able to stand, let one be ruled by another, 20. In what year Regino, abbot of Prüm, died, 107. In his books on ecclesiastical disciplines he relates a story taken from Gregory's Dialogues, ibid. Regionaries: notaries and subdeacons were honored with the regionary dignity before Gregory's time, 905. Ten defensors were dignified with the same honor under Gregory, 905, 937. There were seven regionary deacons at Rome, 937. They were subject to the archdeacon, ibid. What the 'Registrum' or 'Regestum' is, 484. An ancient word, 485.
Some call it 'Regestum' from the verb 'regero,' that is, 'I record into tablets,' ibid. 'Regestum' is also sometimes taken for a chamber (repository), ibid. Let the earthly kingdom serve the heavenly, 676. A kingdom is then well ruled, when the glory of ruling does not dominate the mind, 1030. See 'King.' God transfers kingdoms, 1238. 'Rego' (I rule). When is the highest place well ruled, 22, 513. Those who serve are ruled the more rightly, the more truly the Lord of all is served, 1245. The Rule of Saint Benedict is praised by Saint Gregory under the name of the Rule of Monks, 1137. The Pastoral Rule. The antiquity and usefulness of the books of the Pastoral Rule, Pref. p. 1. When it was first conceived, ibid. and p. 2. When it was published, and on what occasion, ibid. and p. 2.
It was most acceptable to Greeks and Latins, ibid. Especially to the Gauls, ibid. Many councils celebrated in Gaul commended it, ibid. Which councils, ibid. By order of the Emperor Maurice it was translated into the Greek language, ibid. And into Saxon (English) by Alfred himself, king of the West Saxons, ibid. From which time the Greek version perished, ibid. Published many times before in French, it has recently appeared again in the same language, ibid. On the same subject and on a similar occasion wrote Saints Gregory Nazianzen and John Chrysostom, ibid. Bishop of Riez, Maximus, 1101. 'Relaxare,' that is, to remit (release), 490. The use of relaxations (remissions) was formerly not frequent; now sin overflows with abounding remissions, 657. 'Relicta,' that is, a widow, 1363.
The Christian Religion. Strangers (foreigners) are to be led to the Christian religion by blandishments, not by harshness, 1226. 'Religious.' This word is attributed not only to monks, but also to clerics and other faithful, 551, 701, 707, 782, 822. 'Religiosus,' that is, a pious man, 1140. Tributes (taxes) are to be paid even by the religious, 1059. Relics. Why the holy martyrs show more miracles through their relics than through their own bodies, 276. By the patronage of the saints are understood their relics, ibid. The tunic of Saint Eutychius, reverently taken up and carried about through the fields, obtains rain, 313. The cult of relics is most ancient, 547. Formerly scarcely any altar was consecrated without relics, 577, 695.
The relics of the saints were wont to be laid up in baptisteries, 809. Altars were formerly erected over the tombs and relics of martyrs and confessors, 828. At the beginning of the sixth century, where there were relics, there the divine offices were performed, 697. Relics are not to be placed where other human bodies lie buried, 547, 548, 571, 572, 577, 897, 943, 986, 994. With what mind relics are to be received, 826, 829, 1088. Reverence for the relics of Saints Peter, Paul, and Lawrence is sanctioned by terrible signs, 708, 709. To touch the bodies of the saints is sacrilege, and no small rashness remains upon those who touch them, 710. Under Gregory's pontificate the Latins scarcely dared to touch the bodies of the saints, 829. But they sent 'brandea' (cloths touched to the relics), 709, 711, 829, 838.
Yet not only 'brandea' were then sent, but also the relics of the saints, 625, 638, 709, 828, 829, 943, 994, 1031. Pope Hadrian, having sent relics to Charlemagne, is terrified by a revelation, 708. Certain Greek monks at Rome dig up the bodies of the dead, as if to carry them off into Greece as relics of saints, 710. False relics were sometimes employed in place of true ones, 709. In certain places relics were proved by fire applied to them, 709. Particles of the chains of Saint Peter and of the gridiron of Saint Lawrence, enclosed in a cross, to be worn about the neck, 648. Particles struck off with a file from the chains of Saint Paul, and sent in the manner of relics, 741. Relics are called 'sanctuaria,' 1115, 1188. See 'Sanctuaria.' 'Remunero' (I reward).
God prepares the rewards of eternal recompense for temporal deeds, 750. Reparatus, a man of distinction, 420. His vision concerning the punishment of a certain presbyter, ibid. and 421. One guilty of extortion ought to be punished in his property, not in his liberty, 1079. 'Reprehendere' (to reprove). Good rectors rejoice to be reproved by their subjects, 28. He is a friend who reproves, 617, 618. When we are reproved, we ought to placate our reprovers with humble reasoning, 1130. The reprobate. The hedgehog has a den among the reprobate, 48. The reprobate, from where they outwardly advance, thence they fall from their inmost parts, 78. In the reprobate the flesh amid torments does not perfectly fail, but by ever failing continues to subsist, 376. The reprobate receive power to rage against the saints unto their own greater damnation, 408.
From the day of their departure the reprobate are tormented by the fire of hell, 416. The reprobate sometimes work miracles, 1111. What the creeping things among that which brings forth (the earth) signify, 30. Rest will be so much the greater for us in heaven, the more no rest has here now been ours through love of the Creator, 712. Res (things). 'Count of the private estate' (comes rerum privatarum), 499. The emperor is called 'lord of things,' 501, 502. The rescripts or commands of emperors are called 'sacred summits,' 'sacred imperial [decrees],' or simply 'sacred,' 544. Residence. A presbyter absent from his church for two months is excluded, another being substituted in his place, 692. But because he had been absent solely by reason of infirmity, he is ordered to be restored, 694. Whence the frequent absence of presbyters from their churches, 694.
Unless in old times the presbyters were assiduously present, the people complained of being forsaken, ibid. Whether it is permitted to pastors to fulfill their duties by themselves or through substitutes, ibid. See 'Residence of bishops.' Kindness is not to be denied to one who repents, 1271. Respecta, an abbess, 858. Respectus, a deacon of Salona, 640. 'To respond' or 'to give a response' is the same as to pay a debt, 1059. A 'responsalis' is called a messenger or courier carrying letters back and forth, 533, 611, 619, 731. The responsalis of the Church of Thessalonica, 1267. The Republic. 'To come to the republic' is the same as to follow the party (interests) of the republic, 568. How restitution of Church goods carried off by theft is to be made, 1035, 1153. Restitution is to be made speedily, 556.
Restitution is to be made even to schismatics, 972. 'Resultare,' that is, to rebound, to resist, 505, 576. Resurrection. In Gregory's time many doubted concerning the resurrection of bodies, 114, 369. Gregory himself also doubted, 114. The resurrection of bodies is a lesser miracle than the resurrection of the soul from sin, 321. The flesh, by clinging to the spirit, is preserved forever; the spirit, by clinging to the flesh, is preserved unto God, 376. Some resurrections (of the dead), 432. 'Reverendissimus' (most reverend), formerly 'reverentissimus,' was used, 573. 'Reverendissimus' is a title of honor by which Gregory sometimes addresses bishops, 846, 1063, 1095. What it is to return to oneself, 217. In how many ways we are led outside ourselves and return to ourselves, 217. The accused (guilty one).
In punishing the accused, there is the ancient distinction between the palace and the Church, 759. King. Kings are to be admonished concerning those things which pertain to salvation, 678. They ought not to meddle in priestly (sacerdotal) causes, 699. Subjects ought to pray for kings and their families, 853, 855. The correction of the wicked pertains to kings, 939, 1018. Let them not permit those whom they govern outwardly to perish inwardly, 1014. The highest good in kings is to preserve to each his own rights, 1023. Let them keep equity toward the priests, 1024. In the governing of a kingdom, virtue [needs] justice, and power needs equity, ibid. Whether all things are just and honorable for kings, 1025. What those ought to do who cleave to earthly kings, ibid. The governance of a kingdom toward its subjects is to be tempered, 1030. In a king, wrath is to be shunned, 1030.
A kingdom is then well ruled, when the glory of ruling does not dominate the mind, ibid. The appellation of 'father' befits kings, 1080. Barbarian kings hold their subjects as if they were slaves, ibid. The endowments of kings: zeal and gentleness, 1245. By 'kings of the nations' are understood the kings of the barbarians, 831, 1079, 1080. The kings of the nations are lords of slaves, 1239. What that name signifies among the Greeks of the middle age, and to whom it was given, 278. Rhegium, a city of the Bruttii in Italy, 626. Bishops of Rhegium: Lucius, 656; Bonifacius, 684. See his heading. Bishop of Reims, Flavius, 1288. Rhisinium, a city of Dalmatia, 517, 518. Its episcopal see, translated to Castrum Novum, is subject to the archbishop of Ragusa, 517. Bishop of Rhisinium, Sebastianus, 518.
Riggo, spatharius of Totila, who pretends to be Totila, 237. Whence the 'Rimarii' are so called, 1036. 'Roga' signifies a donative, an honorarium, a stipend, 608, 757, 1032. It also signifies the stipend of those serving in the militant Church, and alms, 608. 'Rogalia' were the days on which the 'rogae' (payments) were given, ibid. 'Rogatores' are stipendiaries, ibid. Rogatianus, a deacon in Numidia, 821. The Roman pontiff is the ministerial head of the whole Church, and the center of ecclesiastical unity, 773. The head of the faith, 1244. He was called 'ecumenical' in the Council of Chalcedon, 743, 749, 771. Because he is the successor of Saint Peter, he is set by divine right over the four patriarchs, 618. He ought to preserve to each bishop his jurisdiction, 619.
What his care toward the bishops ought to be, 983. To celebrate the anniversary (natalis) of the Roman pontiff, bishops formerly used to gather at Rome from Sicily, which Saint Gregory forbids to be done, 526. His election was formerly confirmed by the emperors, 699. Immediately after his election the Roman pontiff used to send to the kings a synodical statement, an index of his faith, 490. And to the other patriarchs, 844. He used to ordain the bishops of Italy, Sicily, and the neighboring provinces, or they were ordained by his license, 587, 601, 722, 1053, 1087. In Gregory's time very many cities were subject to the lordship of the Roman Church, 592, 1003.
To churches widowed of their own pastor the Roman pontiff used to delegate visitors, not only in the provinces subject to him as metropolitan, but also sometimes in others, 562. In the Lateran Council he was pronounced 'ordinary of ordinaries,' 578. 'To come to Blessed Peter' is the same as to come to the supreme Roman pontiff, 619, 723. Boniface, a magnificent man of Africa, and certain others, are ordered to come to the thresholds of Blessed Peter, to answer concerning their faith, 723. In the Roman pontiff there is the ancient power of prohibiting certain books, which even the Easterners were bound to obey, 843. He ought to take cognizance of the causes of primacies according to the canons, 976. The authority of the Roman pontiff in granting privileges, 1019.
對喪失本身牧者的教會，羅馬教宗常委派巡視員，不僅在作為都主教而隸屬於他的各省，有時亦在其他各省，562。在拉特朗會議中，他被宣稱為「眾常任主教之常任者（ordinary of ordinaries）」，578。「來到聖伯多祿處」同於來到羅馬至高教宗處，619、723。非洲的顯赫之人博尼法爵及某些其他人，被命前來聖伯多祿的門檻，就其信仰作答，723。羅馬教宗擁有禁止某些書籍的古老權柄，連東方人亦有義務服從之，843。他當按教會法典審理有關首席權的案件，976。羅馬教宗在授予特權上的權柄，1019。
It belongs to him by right to revise the sentences (opinions) of others, 1061. 'Corona' (crown), a title of honor by which the supreme pontiffs and other bishops were formerly addressed, 622. 'Celsitudo' (highness), also a title of honor given to the supreme pontiff, 978. To the secret services of the supreme pontiff let not laymen, but clerics or monks, be admitted, 1289. The body of a deceased Roman pontiff was formerly covered with dalmatics, which the people, out of reverence for his sanctity, used to tear, 1290. Saint Gregory forbids this to be done, ibid. Romanus, bishop of the city of Blera, 1291. Romanus, a monk, meeting the holy boy Benedict as he fled the world, 209. He clothed him in the monastic (regular) habit, ibid. And for three years he served him in the cave where he lay hidden, ibid., 212. Romanus, a deacon of the Roman Church, 816.
Romanus, a defensor, 592, 593. He is appointed defensor of the patrimony of the Roman Church in Sicily, 944. The various things he did by Gregory's command, see the alphabetical index of the Letters. Romanus, a patrician, and third exarch of Italy, substituted in place of Smaragdus by the Emperor Maurice, 521, 643. In what year he died, 521. Gregory complains of this Romanus, 607, 608, 770. See the alphabetical index of the Letters. Romanus, a man of distinguished memory, built a monastery in his own house at Naples, 1043. Romanus, a magnificent man, 555. Romanus, 1242. Various calamities at Rome were foretold by Saint Benedict, 240. Amid swords Rome is preserved by the protection of the apostles Peter and Paul, 911. Rome, worn down by various afflictions, 1032, 1033.
The Roman Church is by antonomasia called the Apostolic See, 517. Sometimes it is understood under the name of Saint Peter, 831, 832. The primacy of the Roman Church, 668, 669. Peter exalted the see in which he deigned to rest and to end the present life, 888. The Roman Church receives what is defined by the four holy synods, and reproves what is condemned, 1270. The Roman synod, 1287. In it sit bishops and presbyters, with deacons and clergy standing by, 1288. Romula, a nun. Her virtues, 396. Her wondrous death, ibid., 397. Romulus had a hundred chosen from the elders, called senators, in the manner of a public council, 493. Rosellae or Rusellae, a city once of Etruria, long since destroyed, 500. Bishops of Rosellae: Balbinus, 500.
Baldinius, 1291. 'Rota' (a wheel), how it signifies the sinner's felicity, 492. The rust of vices, not purged by the fire of tribulation, is a sign of a hardened mind, 53. Roderic, one of the three who were accustomed always to cling to Totila, 237. Which of the untaught in sacred doctrine are to be admonished, 72. Ruferius, a count, 847. Rufinus, bishop of Ephesus, 823. Rufinus, bishop of Vibo, 857. A rock is compelled to give way, 177. Rustica, of patrician memory, founds a monastery of handmaids of God, 673. Her will concerning the building of this monastery was long neglected, 946. Rusticiana, a patrician lady, 589, 1119. Who ought to bear calumny, ibid. She is reproved for her too hasty return from Mount Sinai, 724. Her charity in redeeming captives;
94. Saint Gregory does not allow her to call herself the handmaid of Saint Gregory, 1123. She offers gifts to Saint Peter, ibid. Saint Gregory asserts her to be his own, as if a vassal, ibid., 1124. She gives alms to the Roman monastery of Saint Andrew, 1124. Rusticianus, 539. In what year the funeral of Rusticula was performed, 541. Rusticus, a deacon, rejected from the episcopate of Ancona on account of ignorance of the Psalms, 777, 1269. Rusticus, a most illustrious man, 1057. Rusticus. See 'Colonus' (tenant farmer). The rustic farmers of the patrimony of the Roman Church in Sicily, 533. Gregory forbids a poll-tax (burdatio) paid by the rustics for a certain Theodosius, whose property did not suffice to pay the Church, to be exacted again from those same rustics, 536.
Why Gregory orders loans (of solidi) to be given to the rustics of Sicily, 734, 735. The care of rustics has been committed by God to the nobles, 703. Rustic pagans unwilling to be converted are to be burdened with the weight of a rent (pension), 704. Forty rustics slaughtered by the Lombards because they refused to eat forbidden foods, 337. A rustic, bound by a Goth and greatly vexed, is loosed through Saint Benedict, 264. A rustic is freed from a demon, 328. A 'sabanum' is a linen cloth whose use was in receiving and drying those baptized from the sacred font, 320, 453, 461, 730. Sabbatius, a patrician of Armenia under Justinian Rhinotmetus, 493. Sabbath. The Sabbath day is not to be kept according to the letter, 1213, 1214. See 'Antichrist.'
How the Christian keeps the Sabbath, how he violates it, 1214. When the observance of the Christians' Sabbath, that is, of the Lord's Day, was commanded by the Church or by the emperors, 1214. What things are forbidden to be done on this day, 1215. What it is to flee on the Sabbath, and why it is forbidden, 23. On Holy Saturday even little children in Gregory's age fasted, 352. Sabina, a province of Italy, 459, 460. The bounds of the Sabine peoples, 460. The region of the Sabines formerly extended farther than Sabina now does, 638. Bishop of Sabina, Julianus, 169, 193, 417. Sabinianus, bishop of Gallipoli, 1003. Sabinianus, bishop of Zadar (Jadera), 863, 1034. He communicates with Maximus of Salona, 863.
Afterward defecting from him, in order to receive absolution he is summoned to Rome, 863, 864. Withdrawing into a monastery for the sake of penance, he is granted communion, 902. See the alphabetical index of the Letters. Sabinianus, bishop of Todi, 1288. Sabinianus, a deacon, apocrisiarius of Saint Gregory before the emperor, who succeeded him in the pontificate, 725, 740, 742, 746, 837. He is commended by Gregory to the patrician Priscus, 662; to John of Constantinople, 664; to Theotimus the physician, 665. Sabinianus, a most illustrious man, defensor of the Church of Lilybaeum through the thirteenth and first indictions, 1059. Sabinus, or Savinus, bishop of Canusium, 240. To him Saint Benedict foretells the future ruins of Rome, ibid. Sabinus, endowed with the spirit of prophecy, 285.
Wine infected with poison, after the sign of the cross was made over it, he drank securely, 288. His archdeacon, the author of the crime, dies at that very moment in which the holy bishop drinks down the poisoned chalice, ibid. Sabinus, bishop of Piacenza, of wondrous power, 296. A letter he wrote checks the overflowing Po, 296 and following. Sabinus, defensor of Sardinia, 649. Sabinus, or Savinus, a regionary subdeacon, 1043, 1192, 1193, 1194. See the alphabetical index of the Letters. Sack. What it is to put money into a pierced sack, 68. Saint Gregory does not wish the purse of the Church to be defiled with base gains, 536. 'Sacculus,' 'saccellus,' 'sacellarius,' 'saccellarius,' 'saccularius,' 'sacco,' 'saccarius' are used everywhere for pouches, treasury, treasure, etc., 533.
'Sacella' and 'Sacellarius' are words derived from 'saccus' (sack), 535, 620. 'Sacellarius' and 'Saccellarius' mean the same thing, 535. If 'Sacellarius' is derived from 'sacer' (sacred), it means something else, 535, 620. Some sacellarii are called greater, others of lesser rank, 535. 'To offer customs (dues) to the sacellum' is to offer the customary sum to the public treasury, 619, 620. A 'Sacellarius' is the name given to the quaestor who is set over the treasury, 751, 752. Those who preside over the faithful are called priests (sacerdotes), 27. By 'priests' are almost always to be understood bishops, 613, 614, 635. Yet 'priest' is sometimes said of a simple presbyter in Gregory, 204. Some priests are of the first order, others of the second order, 563, or of a greater or lesser order, 563. Who the cardinal priests were, 501, 563.
What it is for a priest to bear on his breast the judgment of the children of Israel in the sight of the Lord, 14. Why the Law assigns to the priest the shoulder with the breast of the victim, 15. On both shoulders let the priest be covered by the ephod (superhumerale), ibid. The priest entering and going out of the sanctuary dies, if the sound of him is not heard, 17. Why priests are forbidden to shave the head and to nourish long hair, 27, 514, 850. Let them not possess a priestly heart of fleeting thought, 14, 508. Why the priestly heart is the ark of the testament (covenant), 910. Whoever comes to the priesthood undertakes the office of a herald (crier), 17, 511. A priest ignorant of preaching is a mute herald, ibid. He merits the wrath of God, if he is silent, 17, 511. Let the works of a priest cry out with the sound of the tongue, 511.
The priests are the stones of the sanctuary, 23. To what end, 25. Who are scattered at the head of the streets, ibid., 26. The vestments of the priest are good works, 17, 511. With what salt his discourses are to be seasoned, 511. Let him teach by word and by example, 17, 508. Let him at once have innocence of morals and the wariness of the faith that is to be taught and guarded, 621. Humility alone is the exaltation of the priestly office, 665. Pride in priests is not to be endured, 668. It is a grave injury to a priest, that one serving the truth should be believed deceitful, 766. Priests are to be honored by kings, ibid. Even by pagan princes the priests of idols were honored, 767. In Scripture, priests are called angels and gods, 766. The virtues and miracles of holy priests provoke to faith, 886.
It befits a priest to shine in morals and life, 921. It befits a good priest to do nothing whence there might be just reproach, 930. Bad priests are the cause of the ruin of the people, 4, 1171. With how great a punishment they are to be tormented, 4. As is the priest, so is the people, 25. Bad priests are not stones of the sanctuary in the ornament of the pontiff, 26. Certain ones serve the neck of pride, who are set to furnish the leadership of humility, 744. A priest committing the same sins as his subjects will suffer not the same, but far graver punishments, 1045. For priests to dwell with strange (unrelated) women is very grave and unseemly, 1242. By what means those dwelling thus are to be amended, 1243. Priesthood. Whoever comes to the priesthood undertakes the office of a herald, 17, 511.
What the cultivators (holders) and patrons of priesthoods (benefices) should attend to, 659. Sacrament. The effect of the sacraments does not depend on the ministers, whether good or bad, 254. Sacrament, that is, an oath. See 'Oath.' Charity alone renders our sacrifice acceptable to God, 44. The sacrifice of the new law offered for the living and the dead, 115, 464, 465, 468, 472. The chains of a captive in prison were loosed when the sacrifice was offered for him, 469. A sailor is divinely rescued from shipwreck by the power of the sacrifice offered for him, ibid. The sacrifice offered for the dead on the seventh, thirtieth, and fortieth day, 464. To which of the departed that sacrifice profits, 472. How great is its power, ibid. Offering this sacrifice, we ought to imitate what we perform, ibid.
What is to be done if one who celebrates the Sacrifice frequently suffers illness, 1261. The error of the Sadducees concerning the resurrection of the dead, 71. Why Paul sought to divide between the Sadducees and the Pharisees, 71, 72. How harmful worldly fellowship is to the servants of God, 313. The World. In this world we do not see one another's thoughts in turn, but in the world to come we shall see them, 445. Sagona. See Saona. Salt signifies the wisdom of the word, 17, 511, 880. Salt without peace is not a gift of virtue but a proof of damnation, 68. The Salarian Way, 1125. Salerius, a notary of the Roman Church, 973, 1173. He is called Chartularius (record-keeper), 1242. Who the Salgamarii are, 651. The Council of Chalcedon complains that Salgamarii had been ordained bishops, ibid. Salgamum.
By the name 'salgamum' are understood whatever things, seasoned with salt or with other substances having the power of salt, were kept for food in vessels, 651. There is also understood a salting-cellar, ibid. Solomon, misusing prosperity, falls into idolatry, 78. Wisdom deserted him whom no discipline of tribulation had guarded, 78. Salona, the metropolis of Dalmatia, 504. From its ruins grew Spalatum (Split), ibid. The Salonitans are reproved because scarcely two of them abstained from communion with the usurper Maximus, 813. Why the bishops of Dalmatia are forbidden to ordain the bishop of Salona without the consent of Gregory, 690. Bishops of Salona: Natalis. See his entry. Maximus, 698. See his entry. Salpingus, a Jew, 537. Salvation.
One must devote oneself to procuring one's own salvation and that of one's neighbours, 7. We ought to use the health of the body for doing good, 49. What harm he incurs who does not spend the health of his body in exercising the virtues, ibid. The health of the mind is the infirmity of the body, 50. Sallust, a most illustrious man, 1209. The place is called 'salutatorium' in which the bishop received the salutations of the faithful before the Mass, 504, 787. In the salutatoria were lodgings, 504. No one can be saved who does not possess the life of faith, 861. Who the Samaraeans were, whether Samaritans or rather Jews, 819, 910. Let pastors follow the example of the Samaritan who healed the wounds with wine and oil together, 23, 514. Gregory promises that he will expound allegorically certain deeds of Samson, 1208.
A consecrated woman. See Nun. Holiness, a title of honour formerly given commonly to bishops, presbyters and deacons, 531. Gregory bestows this on bishops, 532, 608, 680, 831, 976, 1055, 1075. Sometimes also on abbots adorned with the priesthood, but never on monks or abbots who were not presbyters, 967, 968. Now it is reserved to the Supreme Pontiff, 531. 'Sanctuaria' are said to be the relics of the holy martyrs, 547, 548, 572, 577, 808, 826, 943, 994, 1115, 1188. 'Sanctuaria' are also said to be some veil or brandeum (cloth), 838. Sanctulus, a presbyter venerable in life and faith, 308, 360. He was of cheerful countenance and spirit, 360. His miracles, ibid. and 361. His wondrous charity, 361, 364, 365.
He refused to accept gifts made by the Lombards out of plunder, 365. Though a presbyter, he scarcely knew the elements of letters, ibid. How learned was his ignorance, ibid. Holy. The royal power of the saints, 16. The provident discernment of the saints is expressed by the nose of the Church, 90. Why small vices are mingled with the great virtues of the saints, 308. Cheerfulness in the saints is praised, 360. The faults of the saints, even the least, are sometimes punished with death, 405, 408. Against the life of the saints the reprobate sometimes receive power to rage, unto their own greater damnation, 408. The saints are neither lifted up by prosperity nor broken by adversity, 662. With what fruit they use both, ibid. How useful it is to hand down the lives of the saints in writing, 121.
How useful are the examples of the saints, 152, 153. How dangerous it is to hold the admonitions of the saints in contempt, 197, 200. How the saints are partakers of the counsels of God, 241. The counsels of God set forth by Him in Scripture can be known by God's saints; the hidden ones cannot be, 241, 244. Whether the saints obtain all that they ask, 265. Holier men do not dwell even with the most holy women, 289. Very many of the saints led a continent life with their spouses, and were taken up to the governance of the Church, 1130. Why all the good are taken away, or are very few, 365. The saints sometimes perform wondrous things by power, 264. — The souls of perfect saints, going forth from their bodies, are at once received in heaven;
but the souls of the imperfect are deferred, 408. What the single or double stoles of the saints signify, 409. The saints in heaven recognize the good who remain with them in the kingdom, 424. Likewise the evil in hell, ibid. This vision comes to the blessed as an increase of their joys, ibid. The saints know nothing in heaven who know the One who knows all things, 425. The hearts of the saints in heaven lie open to one another mutually, 445. They give thanks to God not only for the eternal joy they enjoy, but also for the eternal torment of the wicked which they have escaped, 449. Why the saints do not pray for the reprobate suffering in hell, 452. The uncertain memorials of saints are not to be honoured, 710. Blood signifies fault, 1027. In what way blood is said to touch blood, ibid.
For those labouring with vomiting of blood, fasting is harmful, 1117, 1121. And to one who is exasperated, 1121. Who the healthy are that must be admonished, 49. Santones, or Mediolanum Santonum, an episcopal city of Gaul, 828. Palladius, bishop of Saintes, ibid. Saona or Sagona, in the Middle Ages a city of Corsica, now destroyed, 562. Gregory commits the visitation of the Saonese Church to Bishop Leo, ibid. He appoints Martin as bishop, 563, 564. Who the wise are that must be admonished, 40. Let them learn the foolishness of God to be wise, ibid. The heart of the wise is consistent with itself, unlike the heart of the foolish, 60. How the wise man endures like the sun, 854. It belongs to a wise man both to weigh more broadly things briefly heard, and to correct in haste the things that displease God, 1081.
Wisdom deserts those whom it has long called while they refuse, 49. The wise foolishness of God, and the foolish wisdom of the world, 40. The wisdom that is from above is chaste and peaceable, 69. The soap-makers of the city of Naples were already forming into a guild in Gregory's day, 1058. Sardica, once the metropolis of New Dacia, now the capital of Bulgaria, 735, 756. Felix, bishop of Sardica, 755. Sardinia, a huge island of Italy under the dominion of the Spaniards, 542, 543. Sardinia was the seventh and last diocese of the African province, 543, 848. Sardinia was subject to the praetorian prefect of Africa, 550. When the Vandals occupied Africa, Sardinia, Corsica and other islands obeyed them, 847, 848. When these were defeated, Sardinia was joined to Africa, 848.
The nobles of Sardinia are rebuked because they do not turn their peasants away from the worship of idols, 702, 703. Gregory sends a bishop into Sardinia to convert the idolaters, 768. The Sardinians, that they might be permitted to sacrifice to idols, used to pay money to the judge, and after receiving baptism were compelled to pay this, 768. Gregory orders that guard be kept against a renewed incursion into Sardinia, 928. And that certain places be fortified, 930. The inhabitants of Sardinia are at length converted to the faith of Christ, 1106. Bishops of Sardinia: Agatho, 932. Vincdotius, ibid. The Church of Sardis. Why the angel bids this Church confirm the good things it had done, 94. The frying-pan signifies the frying (torment) of the mind, 32. What it is that an iron frying-pan is set as a wall between the prophet and the city, ibid.
Sarzana, a city of the Genoese domain, succeeded Luna in episcopal dignity, 700. He gives satisfaction to God and to men who brings back what is astray to rectitude, and what is presumptuous to the norm of humility, 929. 'Satisfaction' among jurists is the giving of a pledge or a surety, 821. Saturninus, a presbyter forbidden to approach the sacred ministry of orders, to whom the care of certain monasteries is committed, 729, 730. Because after his deposition he presumed to minister, he is deprived of communion until death, 733. Saturninus, 539. Saul fled the summit of governance while humble, but once placed in governance he swelled with pride, 5. Because Saul refused to be publicly rebuked, God tore away his kingdom, 5. Saul was preferred through humility, rejected through pride, 21.
David with his harp soothed the frenzy of Saul, who was tormented by an evil spirit, 36. By Saul the elation of the powerful is signified, ibid. Also evil pastors, 39. What Saul purging his belly signifies, ibid. Saulus. See Paul. Sava. What his heresy was, 802. Savinella is roused to good works, 1185. The monastery of St. Savinus, 1229. Savinus, abbot of St. Stephen on the island of Capri, 547. Savinus, a subdeacon. See Sabinus. Savona, an episcopal city of Liguria, 1207. Transmarine Saxony, or England, 1150. A huge rock, as it was falling, was marvellously fixed in place, 156. What the itch signifies, 12. To offer an occasion of scandal to the weak is altogether to be avoided, 96. How grave an evil is scandal, 851. Gregory swears that he wishes to give no man an occasion of scandal, 879.
Certain scandals are to be despised: others otherwise, 1128, 1129. Scandinavia, from which the Goths, Vandals and Lombards came forth, is called the workshop of peoples and the sheath of nations, 368. Schism. Why in schism good works perish, 718, 967. The formula for abjuring schism, 1300 and following. What the schismatics in the cause of the Three Chapters were contending, 937. What their end was, 938. They understood neither what they were defending nor what they were following, 938. Schismatics are recalled to the Church, 615, 718. Schismatics returning to the Church must be assisted, 823, 826, 827, 999, 1000. What Gregory was prepared to do for the sake of recalling them to the unity of the Church, 972.
Schismatics who have returned to the Church are harassed by schismatic bishops, 982. Gregory wishes help to be brought to them, 985. Felix, a deacon who returned from schism, is incardinated in the Church of Syracuse, 694, 695. Schismatic bishops returning to the Church are received in their orders, 1001. 'Schola' is the same as college, order, corps, 905, 1121, 1122. Of the imperial officials there were eleven chief 'scholae', 905. St. Scholastica, sister of St. Benedict, consecrated to God from infancy, 265. Her holy conversations with her brother, 268. How great was the efficacy of her prayer, ibid. In the likeness of a dove her soul goes forth from her body. 'Scholasticus' was the name given to any eloquent man learned in the studies of more polished literature, 488, 721, 940.
The advocate, the judge, and the assessors of the judge were called 'scholastici', 488, 977. Gregory bestows on the scholastici the title of 'Glory', as on prefects, patricians, exarchs and kings, 721. The assessor and counsellor of the exarch is called 'scholasticus', 761. The causes of bishops were sometimes committed to scholastici together with bishops, 975, 976. Scholasticus, a defensor, 920, 1105. He claims for himself the goods of the bishop whose son he was, ibid. He is ordered to restore these to the Church, ibid. Scholasticus, judge of Campania, 635. To him the cause of Bishop Paul is committed, 623, 625. The Sclavi or Sclavini, or Slavs, peoples poured out to the North and East, and forced into servitude, 933, 934. The Sclavi burst into Italy, 1065.
Scodra, once an episcopal city, afterwards the metropolis of the province of Praevalitana, 528, 898. Bishops of Scodra: Stephanus, 527. Senecius, who subscribed to the Council of Ephesus, 528. Constantinus, 1201. The Scots differed from the whole Church in assigning the day of Easter, 1036. There is no vanity of writing where necessity compels, 1036. A 'scribo' is a prefect or count of the domestics, of the horse and of the foot, 757. It is also taken for a guard of the palace, ibid. The office of the 'scribones' was to choose and examine recruits in the provinces, 504. 'Scrinia' are chests, coffers, cabinets, in which the acts of the Church are kept, 662. A 'scriniarius', or 'chartophylax', that is, a record-keeper, ibid. There were various scrinia, ibid. Sacred Scripture.
Who they are that must be admonished who do not rightly understand Sacred Scripture, 72. Sacred Scripture is a lamp in the night of the present life, ibid. Ill understood, it is turned into darkness, ibid. The pride of those not rightly understanding Sacred Scripture, ibid. Heretics turn it into a sacrifice to Satan, 73. It is a book sealed with seven seals, 418. Christ, the Lion of the tribe of Judah, opened this book, ibid. The words of the sacred discourse are the divine banquet, 617. The afflicted ought to seek their consolation in the reading of Sacred Scripture, 618. In the understanding of Sacred Scripture, whatever does not resist sound faith ought not to be rejected, 680. Out of one understanding of Scripture, each of the expositors, through innumerable meanings, composes as it were various ornaments, 680.
Sacred Scripture is, as it were, a letter of God to His creature, 712. It is to be read ardently, ibid. One must learn the heart of God in the words of God, ibid. The passages of Scripture are not to be bent to persons, nor to unusual or profane meanings, 854. St. Gregory often adopts the sense of Sacred Scripture, not the words, 869. He exhorts noble maidens to read it, 1180. Sacred Scripture was anciently distributed among the Jews into various sections, 1271. The scruple. In a solidus there were four scruples, 648. The scrutinies of baptism, what they are, 735. 'Scolae', that is, guards, sentinels, 591, 592. Sebastian, bishop of Rhisinium, 518, 769. Sebastian, a bishop, 866. Sebastian, an antigraphus (secretary) appointed to examine the cause of Bishop Hadrian, 630.
What it is to cut open the pregnant women of Gilead, 72. 'Secretarium' among jurists is called the place in which judges hear cases, 503. Among ecclesiastical writers it is called a certain secret part of the temple, 504. It is also called 'diaconium' and 'salutatorium', ibid. Why the secretarium was called salutatorium, 787. Secundianas, in the palace, or the tribunal, 1301. 'Secundicerius' or 'secundocerius', 880, 881. See Primicerius. Secundinus, bishop of Tauromenium (Taormina), 558, 1291. See the alphabetical Index of the Letters. Secundinus, a bishop, 780. His equity and solicitude in discussing and settling a cause is praised, 779. Secundinus, made abbot after his lapse, is to be deposed, 640, 641. Secundinus or Secundus, a servant of God at Ravenna, 816.
He is called 'inclusus' (an enclosed hermit), 964. A 'monomachus' (solitary), 965. And perhaps he is the one called abbot, 1270, 1271. His writings are praised, 964. Why Gregory did not reply to these, 1270. Secundus, his humility, 965. Gregory sends him incense, 970. Two codices of the Homilies, a vestment and images, 971. What it is that the axe flees from the hand, and the iron leaps forth from the handle, 32. Rash security is to be guarded against by penitents, 85. The evil of security, 99. Security concerning one's merits is a corruption of the soul, 102. Man from paradise, and the angel from heaven, though secure, fell, 840. The mother of negligence is wont to be security, 869, 870. No one ought to be secure concerning his sins while he can still bewail them, 869. To sit.
What it is that future preachers sit in the city, 76. The Apostolic See and St. Peter are said reciprocally (of each other), 526, 852. Many preachers are read to have been sent by St. Peter into various provinces, that is, by the Apostolic See, 526. It is just that the Apostolic See should take care for keeping unity in the minds of priests, 685. All bishops are subject to the Apostolic See, if any fault is found in them; but otherwise they are equals, 976. Without the authority of the Apostolic See, the things done in synods have no force, 984. The Apostolic See is the head of all Churches, 1254. See Roman Pontiff. To seduce is to lead aside, 686. The city of Zoar saves the fleeing weak man, 80.
How the spouses in the small city of Zoar are defended from the flames, ibid. Seed. The man suffering an issue of seed, what he signifies, 18. The seeds of the harvests, covered by frost, sprouting more fruitfully, what they signify, 876. Narrow is the path that leads to life, 46. Senator, a presbyter and abbot of the hospice of Augustodunum (Autun), 1221. Senecius, bishop of Scodra, subscribed to the Council of Ephesus, 528. The old man. Which old men must be admonished, 35. The conversations of old men were always pleasing to Gregory, 197. When an elder must be rebuked, 925. An old man or a sick man is not to be chided, 1260. Whether in Africa, besides the metropolitan, any bishop was called 'senex' (elder), 559. Opinions spoken without writing do not deserve to have the name of 'sentence' (judgement), 1255.
An example of an ecclesiastical sentence on behalf of a bishop, ibid. 1256. The bilge-water secretly rising does the same thing that the storm openly raging does, 91. Seventh. See Hebdomum. Enclosure. Ecclesiastical enclosures. See Asylum. The tomb. Hypocrites are like whitened tombs, 95. The pious custom of preparing a tomb for oneself, 273, 332. The laws did not allow human bodies to be moved from their place, 547. Whose right of burial in churches once was, 253. Burials of laymen in churches, 409, 457. The custom of washing bodies before burial, 400, 416. Whether it profits souls if their bodies have been buried in churches, 457. Those whom grave sins press down are, to the greater heap of their damnation, buried in the church, 460, 461.
A consecrated woman buried in a church appeared burned to the half, 460. Because a bishop had buried the patrician Valerianus, a lascivious man, in the church, he was suddenly punished with death, 460, 461. The body of Valentinus, defensor of the Church of Milan, buried in the church, demons drag out of the church by night, 461. The body of a certain dyer, buried in the church, was disinterred by divine power and was not found at all in the tomb, ibid. It is forbidden to exact a price for burial, 897, 927. Yet if anything is offered for the lights, it is lawful to accept it, 927. Lights used at burials, 927. The custom of the ancients was to bury the dead clothed, 1290.
Serenity, a title of honour with which Gregory addresses the emperor Maurice and his son Theodosius, 494, 495, 804, 805, 841. Serenus, bishop of Ancona, 943. He is called Severus, 996. To him the visitation of the Church of Aesium is committed, ibid. Serenus, bishop of Marseilles, 830. See the alphabetical Index of the Letters. With what mind Serenus broke the images, 1006. He is reproved concerning them being broken, 1100 and following. And concerning wicked men received into fellowship, 1141. To him are commended the monks journeying into England, 830, 1144. Serenus, deacon of Ancona, 943. Sergius, bishop of Praeneste, 1287. Sergius, a defensor. See the alphabetical Index of the Letters. Discourse. Let the discourses of priests be seasoned with the salt of discretion and wisdom, 17.
The discourse of teachers ought to be formed according to the quality of the hearers, 33. That discourse is penal which is empty of the profit of usefulness, 312. What it is to converse with God, 48. He is called 'Seronatus' whom his mother bore late and laboriously, 488. Hence many were named Seronati, ibid. The cunning of the serpent is to be tempered by the simplicity of the dove, 47. A serpent set as guardian of a garden by a miracle, 161. Serpents attacking the wilderness of God's servant are marvellously slain, 312. Under the appearance of a serpent the devil tries to terrify the monk Martin, 316. Serpents slain by the sign of the cross, 356. Servandus, a deacon and abbot, friend of St. Benedict, 269. He presided over the monastery of St. Sebastian, ibid. Servandus, deacon of the Church of Fiesole, 1074.
'Servator loci' is a kind of dignity, 460. One holding the place of the prefects, that is, a vicar of the prefects, ibid. The 'servatores' were vicars or those holding the place, 593, 594. The 'servator' of the praetor is his vicar, 661, 663. Servitude. Freeborn boys are not to be forced into servitude, 547. Servitude is an impediment to matrimony, 815. Servulus, a paralytic poor in goods, rich in merits, 303. His charity, ibid. His marvellous death, ibid. The slave. Which slaves must be admonished, 40. Slaves can justly complain against their masters, 624. They can sometimes, for a just cause, be given liberty against their masters' will, or be sold to others, ibid. Christians should not drive sick slaves from their house, but provide them with necessaries, ibid.
Slaves abandoned in sickness enjoy liberty by the laws, ibid. The laws of nature forbid slaves to be admitted to the habit of conversion (the monastic life) against their masters' will, 653, 654, 676. Both canon and civil law, ibid. Yet Justinian permitted these to be received, unless it was established that they were guilty either of theft or of some crime, 676. It was lawful to redeem for a price slaves wishing to be converted, 651. Slaves were formerly marked on the hand, 676. A slave of the Church is asserted into liberty by monastic profession, 761. But if he deserts his profession, he is to be restored to his former condition, ibid. Slaves of public right, 1183. Whether in Gaul there had long been no slaves properly so called, 1197. Gregory calls himself the servant of the servants of God, 1213. See Gregory.
Slaves of the Jews. See Jews, 539, 716, 1231. Servus Dei, a deacon, deacon of the Roman Church, 539, 1231. Severianus, bishop of Gabala in Syria, wrote many things, 1071. St. Severinus, apostle of the Norici, whose body was translated to the fortress of Lucullanum, 624, 638. In his honour a celebrated monastery was built in that same place, 623. Gregory asks that relics of St. Severinus be sent to him for consecrating a Church at Rome, 637. And for dedicating an oratory, 1115. Severinus, bishop of the Church of Miria, carried the ministries away with him, 735. Severity. Gentleness is to be mingled with severity, 23. Severus, a heretic, 1174. Severus, bishop of Ancona. See Serenus. Severus, the schismatic bishop of Aquileia, is ordered to come to Rome, 501.
He is called the head of the whole schism, 1240. Why he was called bishop of Grado, 502. Aquileia being burned, he transferred the see to Grado, 609, 1240. Severus of Ficulle is appointed visitor of the Church of Ariminum (Rimini), 548, 549. And of the Church of Ravenna, 754, 755. Severus, a presbyter of the province of Valeria, 204. Having delayed to visit a sick man to whom he had been called, he blames himself for his death and mourns it, ibid. At his tears God recalls the dead man to life, ibid. Severus, a scholasticus or assessor of the Exarch, 761. Severus, a magnificent man, 1097. The 'sextariaticum' was a burden exacted from tenant-farmers over and above the individual sextarii (a measure), 533. Hence it is called a burden of addition, ibid. Gregory forbids this burden, as unjust, to be exacted from the tenants of the Roman Church, ibid.
What the gentle hiss (whistle) signifies, calming horses, inciting whelps, 33. Shechem, son of Hamor, oppressing Dinah by force, is a type of the devil corrupting the negligent soul, 85. Sicily. In Sicily certain places vomit forth flames and fires, 429. The places of torments seem to be opened in these places, ibid. Every three years the bishops of Sicily were bound to come to Rome, to whom Gregory grants that they should come once every five years, 469, 867. The same bishops were compelled to come to the Roman council either every year, or every three years, or every five years, 486. Gregory commands them to assemble once a year with the subdeacon Peter, 486. Likewise it was the custom that they should come to Rome every year to celebrate the birthday (anniversary) of the pope, 526.
Gregory abolishes this custom of vain and foolish superfluity, ibid. In Sicily there was no metropolitan in Gregory's time, 486, 487. Sicily especially supplied grain to the Romans, 488, 557. From the time Sicily was joined to the Roman Empire, the ploughmen of Sicily paid to the Romans a tithe of the grain they gathered, 533. Often in place of grain they paid its equivalent in coin, whereby they were burdened, ibid. It is provided that nothing similar be done by the agents of the Church toward the ploughmen in the patrimony of Sicily, 533. How the bishops of Sicily may guard themselves against the compulsory services of feigned defensores, 556. That the Sicilian bishops should not come to Rome for the birthday of St. Peter because of the unfavourable season, 557. St. Gregory appoints prayers for Sicily when enemies threaten, 1138.
In Sicily there were very many evildoers (sorcerers) in Gregory's time, 1259. How Sidon is brought to shame through the voice of the sea, 83. The sign of the cross was very frequently used by the ancient Christians, 196. Its efficacy, ibid. See Cross. By signs in the sky of spears and fiery armies are foretokened the disasters and slaughters to be brought upon Italy by the Lombards, 368. Silence. The violent keeping of silence is sometimes harmful, 53. He who restrains his tongue but not his mind sins the more dangerously the more securely, 53. If the tongue would calmly disclose the annoyances inflicted, the grief would flow off from the conscience, 54. The tongue must be learnedly bridled, not always tied, 54. The city of the mind that has not the wall of silence lies open to the enemy's darts, 54.
Those who are zealous for silence, being simple and clean of heart, are easily heard by God, 312. What a golden siliqua is, 1105, 1107. In a solidus there are twenty-four siliquae, 648, 955. St. Gregory takes care that siliquae beyond a pound of just weight not be exacted from the peasants, 534. What the 'siliquaticum' is, 534. Tiberius, bishop of Silva Candida, 1287. It is called the heresy of Simony, 586, 587, 782, 786, 788, 790, 795, 798, 1007, 1247. How grave a crime it is, 937, 1015, 1016. It inflicts a lethal wound, 1017. Simoniacs are to be kept from the sacred orders, 659, 753, 786, 788, 789, 790, 798, 937, 963, 1007. The ordination of Maximus as bishop of Constantinople is null, and he was ordained corruptly, 608. A presbyter ordained simoniacally is to be deprived of his order, 694.
In what sense the priesthood of Simoniacs is not counted in the priesthood, 1134, 1135. Simony was condemned by Christ, 1007, 1134. And by the apostles, 1008, 1016, 1034, 1148. And by the Fathers, 937, 1007. Simony runs rife in the East, 1134. And in Gaul, and in various other provinces, 781, 782, 788, 790, 797, 1007, 1140 and following, 1141, 1142, 1143. How many and how great were Gregory's efforts that the stain of simony might be removed from Gaul, 782. He asks that a synod be convened against it in Gaul, 1010, 1012, 1014, 1015, 1018, 1141, 1142, 1143, 1145, 1146, 1148, 1149. He himself also routs it in a synod, 788. He tries to turn kings away from simony, 1007. He who, corrupted by a reward, permitted someone to be made bishop, is said to sell Christ for money received, 612.
It is forbidden to accept anything for ordinations, marriages, or for veiling virgins, 707. Likewise for burial. See Burial. Every kind of simony is condemned, 1290. Under the appearance of piety simony is sometimes committed, 1008. The almsgiving that is made from money received for orders does not profit, 1008. The simple. Who are to be admonished as simple, 47. Let them never speak false things, but sometimes keep silent about true things, ibid. Great is the security of the simple, 48. What the conversing of God with the simple is, 48. The simple and pure of heart are easily heard by God, 312. Why Christ wishes His servants to be simple as doves, 766. Prudence is to be joined to simplicity, 47.
Simplicity in Sacred Scripture is often associated with prudence and rectitude, 766. Simplicius, bishop of Paris, 1144. Simplicius, the third abbot after St. Benedict, 208. Simplicius, 1092. 'Simultatio' means the same as 'simultas' (enmity), 487. The mountain of Sinai, where there is a celebrated monastery, 1091. Frequent pilgrimages to that monastery, ibid. There is a celebrated home for the aged there, 1092. Sincerus is harassed by the creditors of his father-in-law, 821. The left hand. Why riches and glory are placed on the left hand, 77. Sipontum, once an episcopal city of Apulia, but destroyed, to which Manfredonia succeeded, 546. Bishops of Sipontum: Felix, 546. See the alphabetical Index of the Letters. Vitalianus, 900. Vitulinus, 1287. Sirica, an abbess, 931.
Her testament, although she did not put on the monastic life, is declared void, ibid. Sirica, wife of Gaudiosus, 547. Sisinnius, a presbyter accused of idolatry and sodomy, is to be thrust into prison, 1044. Sisinnius, defensor of the Church of Messina, 897. Sisinnius, a judge whom, labouring in want, Gregory relieves with a yearly subsidy, 596. 'Sitonicum' sometimes signifies a certain measure of grain, sometimes a public granary, 488, 1204. The curator of the sitonicum, 1205. Augustine, the apostle of the English, seeks and obtains for himself relics of the martyr St. Sixtus, 1157. Sixtus of Siena, along with Gregory, believed the fire of hell to be corporeal, 111. Smaragdus, the exarch, burning with zeal for ecclesiastical unity, 1240. Gregory kindles his zeal, 1241.
There is no society in which there are not wicked men among the good, 1127, 1128. What it is to flee from burning Sodom, 80. Sodom proclaimed its sin, 89. Why the Sodomites perished by fire and stench, 437. Why the Lord is said to come down, that He might know the things done in Sodom, 860. What a 'solarium' (upper chamber, terrace) is, 228. 'Solatium' is the same as help, aid, 558, 646, 980, 1206. It is sometimes taken for the pension or return paid to the proprietor by reason of an estate, 922. What a golden solidus is, 189, 569. The gold coin, when Constantine the Great was emperor, obtained the name of 'solidus', 648. How many solidi in a pound, ibid. Six solidi in an ounce, ibid. In a solidus four scruples, twenty-four siliquae, ibid. Forty denarii, 570.
Gallican coins could not be spent at Rome (there was a difference in the exchange), 796. Solidi restored to a debtor by a miracle, 257. Why solitaries are more singularly assailed by the ancient enemy, 955, 956. What (the questions) of one dwelling alone with himself are, 217. The charity of truth seeks holy leisure, the necessity of charity undertakes just business, 621, 848. No hidden places whatsoever can save the soul without the grace of God, 849. A 'satelles' is a bodyguard, a guardian of the body, 1045. Whether dreams are to be observed, 456. The six modes and causes of dreams, 456, 457. Dreams are to be believed the more difficultly, the less it is clear from what impulse they come, 457. Holy men discern between illusions and revelations by an inward savour, 457.
A certain man, deceived in a dream and having received the promise of a long life, died within a short time and suddenly, in the same place. What it means to give sleep to the eyes, 38. The midday nap is permitted by the Rule of St. Benedict, 1125. Mount Seracte, now called the mountain of St. Silvester, 177. Mount Soracte in Etruria, 506. How diviners are to be restrained if they are slaves, and how if they are free men, 982. Diviners punished by Hadrian the notary, 1139. There were very many diviners at that time, in the same place. Why the Roman Church rejects the history of Sozomen, 883. This history contradicts the fifth synod concerning the three chapters, in the same place. The city of Spalatum, which grew from the ruins of the city of Salona, an archbishopric, 504. Spatha, that is, a sword, 237, 288. The Senthiciae of the Lombards are swords, 520.
Gregory asks that the sword left to him at Ravenna be sent, 810, 838. What the office of the swordbearers (spatharii) is, 237. The count of the swordbearers was the prefect of the king's bodyguards, 500. 'Species' is sometimes set over against counted money, and sometimes signifies any rather precious furnishing, 692. Speciosus, a fellow-presbyter of Gregory, from whom Gregory himself had learned what he relates concerning Rome, 396. The presbyter Speciosus, relying on the authority of the Roman Exarch, resists his own bishop, 754. The monk Speciosus, a disciple of St. Benedict, 384. His brother sees his soul departing from his body, 385. Speciosus, a subdeacon of Catania, abstains from his ministry so that he may be permitted to use his wife, 718. He performs the office of a notary, in the same place.
The 'spectabiles' were reckoned among the counts of the first order, 420. This title was conferred by a formula, in the same place, 1045. Hope. Not only are we drawn to things by hope, but also from things toward hope, that we may be more surely strengthened in the faith of eternal realities, 78. Hope is not to be placed in man, 1178. Abbot Spes, blind for forty years, 385. He recovers his sight, 388. He dies while chanting psalms with the brethren, and his soul, going forth in the likeness of a dove, is seen by all, in the same place. Spesindeus, governor of Sardinia, 1106. Spiridion, bishop of the Cypriots, catches a thief by a miracle, 161. There are three vital spirits created by God, 373. The spirit is of a more mobile nature than the body, 252. Why the Holy Spirit was seen in the likeness of a dove and of fire, 57.
He who is filled with the Holy Spirit joins zeal to meekness, in the same place. The procession of the Holy Spirit from the Father and the Son, 118, 276. The schismatic Greeks corrupted the passage of the Dialogues where the procession of the Holy Spirit from the Son is treated, 118, 275. Why the Son says that He will withdraw so that the Holy Spirit may come, though the Spirit never withdraws from the Son, 276. We who have received the Holy Spirit do not doubt concerning the life of the invisible, 373. Why the Holy Spirit settled upon the first pastors in the likeness of tongues, 17, 511. Virtue and humility are the signs of the Holy Spirit dwelling in the mind, 156. The Spirit lifts up the hearts which it fills, 870. Amid the tumults of men it makes solitude in the mind, in the same place.
In its presence no place of a contrite soul is hidden, in the same place. What it is to sell the Holy Spirit, 937, 1007, 1015. See Dove. Which malignant spirits are called strangers, 49, 74. A malignant spirit, received into hospitality under the appearance of a pilgrim, attacks and kills the son of his host, 196. What it is to pledge oneself for a friend, 38. Betrothal, that is, the dowry, 801. The 'sportula,' that is, the stipend by which the ministers of the Church are honored according to the merits of each, 780, 781. Squillacium, once a city of the Bruttii, 600. It enjoys the title of a principate, in the same place. On account of the murder of its bishops once repeated, it was deprived of its episcopal see, in the same place. John, bishop of Squillace, 599. See the alphabetical Index of the Letters. What tin signifies, 53.
Who was made tin in the furnace, in the same place. No one can stand still on the path of virtue, but if he does not advance, he must needs fall back, 94. Let those standing on a height fear a fall, 83. 'Statio' is sometimes used by Gregory for a shop, 1108, 1009. The statutes of our forefathers are not easily to be broken, 618, 619. Let the property of Stephania, seized by the agents of the Church of Reggio, be restored, 655, 656. Stephania complains that a house was unjustly given to the Church by her mother-in-law, 948. The monastery of St. Stephen in the territory of Agrigentum, 911, 912. Stephen, a bishop in Spain, 1251, 1252, 1253. Stephen, bishop of Scodra, 527. Stephen the bishop is praised for his diligent preaching, 855. Stephen the bishop, 1052, 1194.
Stephen, a presbyter of the province of Valeria, 325. From him the devil drew off the leggings from his shins, in the same place. Stephen, abbot of the monastery of Lérins, whose vigilance is praised, 833. He is roused to greater vigilance and solicitude, 833. Stephen, abbot of the monastery of St. Mark near Spoleto, 950. Stephen, a deacon of Thebes, whose life was most shameful, 629. Stephen, a man of God possessing and seeking nothing in this world besides God alone, 401. His virtues, in the same place. He bears the loss of his harvest with an even and glad mind, in the same place. His death, 404. From him Gregory had learned what he relates about the death of a certain presbyter, 388. Stephen, a man of illustrious rank, recalled from the dead to the living, 432. But without fruit, 433. In him the evils of the flesh strove with almsgivings, in the same place.
Stephen, a magnificent man, 820. Stephen the chartulary, 589, 605. He grievously oppresses the Sicilians, 769. Stephen the adjutant (optio), forewarned of his death by his dying friend Eumorphius, dies, 428. Stephen the primicerius, 640. Stephen, a citizen of Cagliari, dying, orders a monastery to be built, 687, 695. Stephen, returning from error to the Church, is to be received gently, 500. Stephen Ferrarius dies, 432. Stephen, a citizen of Naples, having entered the monastery of the woman betrothed to him, is compelled to restore the goods he had taken away, 867. Stephen, ransomed from captivity, 1210. What it signifies, 190. 'Stimulus,' that is, a hostile and malevolent mind, 1051. 'Stipendia' are called the supports of nourishment, 828.
A minister subsisting on the stipends of the Church should not pant after private gains, 539, 755. The accustomed stipends are not to be denied to a sick cleric, 573. They are to be given only to those serving in the Church, or at least to those so desiring that it is not through their own fault that they fail to serve, 574. Stipends are to be distributed according to the merits of each, 760, 828. The stole. What single or double stoles of the saints signify, 409. Stopaulus the freedman, 1044. Strategius, 919. Son of the patrician Eusebia, 1240. Who are called 'stratiotae' and what they signify, 195. He was called 'strator' who set the emperor upon his horse and saddled the horse for him, 675. The patricians each had their own 'strator,' in the same place. The fool. The heart of fools is unlike itself, 60.
A ravisher of a virgin is ordered either to marry her or to be corporally chastised in a monastery, 654, 655. What penalty he would have deserved, 655. A ravisher of a handmaid of God is to be most severely punished, 1268. Fornication is punished in laymen by excommunication, in clerics by deposition, 688. Suana, commonly Soana, an episcopal city of Etruria, 591. Whether the monastic state supplies for the subdiaconate, 1188, 1189. See the Index of the Life. The subdeacon. The subdeacons of the Roman Church observed continence, 538. A contrary custom prevailed in Sicily, 716. By a constitution of Pelagius II it was ordained that they should abstain either from the use of their wives or from their ministry, 716. Gregory moderates this constitution of Pelagius, 538.
But henceforth he forbids that any subdeacon be ordained in Sicily who does not promise continence, 538, 717. He decreed the same concerning the subdeacons of the Church of Reggio, 685. Once the law of celibacy was imposed on subdeacons, it came about that they drew nearer to the sacred orders, and it was permitted them to enter the sanctuary and to touch the sacred vessels, 538. Fallen subdeacons are to be irrevocably deposed and to receive communion among the laity, 729, 730. It is an ancient custom of the Roman Church that despoiled subdeacons should proceed (in procession), which custom, having grown obsolete, Gregory restored, 940. The Sicilian subdeacons proceeded in linen tunics, 940. The subdeacons chant in the Church, and let them themselves read the things that are to be read, 1289.
The causes of bishops, and the punishment of a bishop himself, entrusted to subdeacons, 584, 1230. A subdeacon sits as judge with bishops over another bishop, 961. He sits as judge with a bishop even over a cleric, 1072. The cause of a fallen presbyter is committed to a regionary subdeacon to be examined, 1043. A subdeacon is delegated as judge in the cause of an archdeacon, 647. The subject. The faults of subjects are attributed to the incompetence and vices of the pastor, 3. Subjects are to be admonished to submit humbly, 37. The astounding obedience of subjects in suffering, 669. The fault of subjects weighs down the life of superiors, 702. Sublacus (Subiaco), a desert place into which Benedict withdrew as a boy, 209. Subreption occurs when something is extorted through a lying narration, 579.
Rescripts obtained by subreption are utterly invalid, in the same place. An imperial command obtained by subreption is to be rescinded by the emperor himself, 1267. Subreption is with difficulty guarded against by great men, 579. 'Substance,' that is, the sum, the quantity, the totality, 820. What the term 'measure of substance' signifies in Gregory and the jurists, 689, 690. 'Subtly' in Gregory means the same as more carefully, more diligently, 653, 654. The suburbicarian provinces were ten, 1076. The Subura is a district of the city of Rome, 699. The Church of St. Agatha is situated in the Subura of Rome, 341, 698. In what part of the Subura the present Church of St. Agatha is not situated, 699. In this Church the Arian Goths held their assemblies, in the same place. The temporal care of this Church is commended to Leo the acolyte, 698.
Anserius, bishop of Soissons, 1288. 'Suffragium' signifies the money that is given to court patrons for the sake of obtaining an honor, 768. What despotic 'suffragia' are, in the same place. 'Suffragium' is taken for nourishment and sustenance, 828. 'To favor' (suffragor), by transference, signifies to support, to aid, 828. Pride turns a man into a beast, 6. It counterfeits the love of uprightness, 59. It lies in wait for abstinence, 62. What the elation of pride has wounded, let the abjection of a humble life cure, 88. Pride in a humble condition is the more to be condemned, 599. How blameworthy is pride in a bishop, 735, 736. The judgments of heaven keep watch against the swelling of elation, 745.
The devil first of all made use of pride in the first man, and now he sets it before men at the end of their virtues, 773. To be proud. He who lies on the ground and yet is proud, when exalted cannot learn humility, 9. To be proud is against nature: to wish to be feared by one's equal, 20. The proud are imitators of the devil, 59. Why Christ willed to die before the proud and to rise before the humble, 229. What the 'superhumerale' (ephod) with which the priest is adorned signifies, 15, 509, 840. The signification of the things from which the ephod is woven, 15, 509, 510. Who is to be understood as writing upon the earth, 1197, 1198. Why Paul joins to superstition an appearance of humility, 62. Suppentonia, a place in which a monastery stood, 177, 181. Why it was so called, 181.
The 'suppositorium' or 'suppostorium' is twofold, 537. A 'suppostorium' given in place of a pledge is to be restored, in the same place. Sura or Sora, a city of Latium, distinct from Surrentum (Sorrento), a city of the Picentini, 405. It is called a province by Gregory, in the same place. Soranus the abbot distributes all his own and his people's goods to the poor, 403. When he was slain by the Lombards, a neighboring mountain was shaken with a great convulsion, in the same place. He is venerated by the Church, in the same place. What it is to curse the deaf, 96. Surrentum (Sorrento), an episcopal city in Campania, 530. John, bishop of Sorrento, 530, 947, 1288, 1291. 'Surtaria,' a kind of garment, or a shield on which images are painted, 971. What the sow washed in a wallow of mud signifies, 86. 'Susceptus,' that is, a client, 712. Physicians call their sick 'susceptos,' 712.
Advocates call their clients 'susceptos,' 713. 'To suspend' sometimes signifies to turn aside, 953. What it is to be sustained above the heights of the earth, 391. Sutellius, bishop of Bordeaux, 1288. Agnellus, bishop of Sutri, 1287. Syagria, after having professed the religious life, is violently joined to a husband, 1021. She desires to devote her goods to pious causes, in the same place. Syagrius, from a citizen of Autun made bishop, a man of the highest virtues, 831. A summary of his acts, in the same place. He fulfills the name of priest by his works, 937. Whether he was a kinsman or brother of Queen Brunhild, 1015. Gregory sends him the pallium, 937, 1015. On what condition, 1012, 1013. Why he had not sent it earlier, 937. Syagrius is praised for the work he bestowed on Augustine, 1013.
He is ordered to convoke a synod against simony and the ordinations of neophytes, 1012, 1014, 1015. He is charged with negligence, 1021. He subscribed to the privilege granted to the monastery of St. Medard by Gregory, 1288. See the alphabetical Index of the Letters. The Creed of St. Gregory, 1283. In what year Pope Symmachus was elected, 444. Symmachus the patrician, slaughtered by Theodoric, 420. He himself and Pope John I were seen leading the condemned Theodoric, king of the Goths, into torments, in the same place. Symmachus, a magnificent man, 1123. Symmachus, defender in Corsica, 545. Synodical. See Letter. Synod. In synods, novelty of doctrine is to be transfixed, morals corrected, disputes of bishops judged, 487. Whence the force of synodal acts, 515, 516.
Whatever has been decreed in synods convoked by a vicar of the Apostolic See, let it be preserved with unshaken firmness, 784. Without the authority of the Apostolic See, the things done in synods have no force, 984. In what manner bishops are to act in synods, 983. The usefulness and necessity of synods, 1280. Let the Nestorians returning to the Church profess that they receive the synods which the universal Church receives, 1169. Why nothing concerning the dignity of sees may be established from the sessions and subscriptions of synods, 1014. Synods are convoked by the authority and command of princes, 1015, 1018, 1115, 1146, 1148, 1149. The 'Synthiciae' are pacts and agreements, 520. Syracuse, an episcopal city of Sicily, 487.
The election of the bishop of Syracuse was committed to Gregory by the Syracusans, 752. Gregory asks that two men elected to the episcopate by the Syracusans be sent to him, so that he may ordain whichever he judges the more suitable, 588, 753. The privileges of the Church of Syracuse are confirmed, 806. Bishops of Syracuse: Chrestus, 486. Maximianus. See his title. John, 1288. See the alphabetical Index of the Letters. The clavi (ornamental stripes) of dalmatics and tunics were called 'tabulae,' 1012. The tabularius (accountant), 1112. The various kinds of tabularii, 1123. The tabularius is the same as the numerarius, 1190. The tabularius is the dispenser of the revenues of the Church, 1249, 1250. The taciturn, who are to be admonished, 53, 54. Tadinum, once a city of Umbria, 996. The visitation of this Church is enjoined upon Gaudiosus, bishop of Gubbio, 995.
Tatus or Taio, bishop of Zaragoza, published a collection from the works of St. Gregory, in which he relates many things about his Dialogues, 106. The penalty of him who hides the talent, 75. Talitanus, curator of the public patrimony, 1097. Tantem or Tainates, an episcopal city of the island of Corsica, destroyed in the time of St. Gregory, 563. Martin, bishop of Tainates, in the same place. Tarentum, once a city of the Salentini, now of the Kingdom of Naples, 653. Bishops of Tarentum: Andrew, 656. Honorius, 1232. Tarracina. See Terracina. Tauriacum, a place in which stands the Church of the Blessed John, 464. Turin, a city of Italy, 1022. Very many parishes of the diocese of Turin, being destroyed, are assigned to the Church of Maurienne, 1022. Ursicinus, bishop of Turin, in the same place.
Tauromenium, once an episcopal city of Sicily, 558, 820. Victorinus, bishop of Tauromenium, 558. Secundinus, 1291. Taurus, once an episcopal city of the Bruttii, 529. The monks of Tauriana, scattered by the barbarians, in the same place. The visitation of the Church of Tauriana is committed, 1052. Paulinus, bishop of Tauriana, 528. See his title. Tecta, abbess of the monastery of St. Mary at Naples, 1098. Tegessis, a city of Africa, 1198, 1199, 1200. Telesia, a city of the Samnites, 1297. Menas, bishop of Telese, 1219, 1220, 1297. Telo (Toulon), an ancient city of Gaul, 1144. The Temple. What the stones hewn elsewhere signify in the construction of the temple of Solomon, 50. Continence is necessary for those approaching the Temple, 193.
Some disapproved of the temples of heretics and idols being converted into churches, but some approved, 697. Gregory judged that these should be destroyed, but he changed his opinion, 1165, 1176. What Augustine thought about that matter, 1175. In what manner these temples are to be consecrated, 1176. Temporal goods are the consolations of calamity, not rewards, 77. These are to be used, not enjoyed (for their own sake), in the same place, 875. The tenacious (miserly), like the fig tree occupying the ground without fruit, uselessly keep back what could benefit many, 67. 'Tenor' or 'Regestum,' a book in which expenses were recorded, 595. By 'tenor' others understand a tenement or possession subject to certain burdens; still others a testament, 595. Temptation.
It is human to endure temptation in the heart, but devilish to be overcome in the contest of temptation, 12. The devil wages war against two: the one inflicting insults and the one enduring them, 45. Those who are victors in the field are sometimes captured within the walls, 45. The temptations of the devil are signified by the wind, 55. Temptation is sometimes resisted by reason, sometimes by deliberation, 85. The just are often tempted though innocent, 87. They are tempted for this reason: that they may be strengthened in the good through the knowledge of their own weakness, 87. Let the holy warriors keep their sword upon their thigh, 90. Temptations that are foreseen as future are, when present, of lesser force, 90. The enemy foreseen is weakened, 91. To sleep in temptations is to lose the rudder of the ship in the storms of the sea, 90.
As virtue increases, the wars of temptation are for the most part augmented, 31. In youth the temptation of the flesh burns hot, 213. From the fiftieth year the heat of the body grows cold, in the same place. The order and degrees of the temptations that come through the flesh are recounted, 1162, 1163. Those subject to temptations of the flesh ought not to preside, but to be subject, 213. St. Benedict, who overcame temptation of this kind, in the same place. The devil, unable to break into a strong heart, ascends against high walls by attaching weak persons, as if placing ladders, 744. As soon as he finds an idle mind, he approaches it to speak on certain occasions, 965, 966. No place is free from temptation, 1093. The devil is not to be feared, if we attribute our custody not to ourselves but to grace, 328.
Without the help of God he cannot be conquered, 790. We are the more powerful than our enemies, the more we are made one with God through humility, 329. Against all the snares of the enemy each one ought to be solicitous, 789. Let the mind be vigilant, suspicious on every side, careful everywhere, that it may guard against the snares of the one lying in wait, 885. Prayer is to be employed against our enemy, 885. In temptations God is to be sought as a helper, 966. The lukewarm. From warmth one returns through tepidity to cold, 94. Just as before tepidity cold is under hope, so after cold tepidity is in despair, 94. Each one is asked to be either hot or cold, lest, being lukewarm, he be vomited out, 94. Tergestum or Tregestum (Trieste), a city of Histria, 1240. Firminus, bishop of Trieste, 1203. See his title.
The back. How God admonished sinful man behind his back, 82. What it is to cast one's back toward the face of God, 82. What it is to extend one's boundary, 72. It is grievous to overstep the boundaries fixed for us by the Fathers, 668. The earth is common to all men and produces nourishment in common for all, 66. What it is to be lifted up upon the heights of the earth, 391. Whether the land of life is distinguished from the land of the living, 1175. He who seeks the goods of the living in the land, must bear the evils of men in a foreign land, 1175. Terracina, formerly called Anxur, a city of Latium, 249, 524. The building of the monastery of Terracina is arranged by St. Benedict in a vision, 249. That monastery was destroyed and united to that of Cassino, in the same place.
The Church of Terracina is committed to Agnellus, bishop of Fondi, in such a way that the rights and power of the Church of Fondi are not withdrawn from it, 634. Agnellus, bishop of Terracina, 524, 634, 1291. The care of earthly things is to be shunned by the rulers of souls, 24, 25. We ought to be more solicitous about the salvation of the soul than about the usefulness of earthly things, 1233. When prelates ought to strike terror into their subjects, 20. Human terrors are like smoke, 1066. Tertullus, a Roman citizen, hands over his son Placidus to St. Benedict, 220. 'Testament' is sometimes taken for a writing confirmed by the employment of witnesses, 1075. Monks have no license of making a will, 931. Nevertheless it was sometimes permitted them by human laws, 539, 931.
They can also make a will by dispensation of the supreme pontiff, 931. John the monk, dying, left Fantinus the defender as heir to six twelfths (i.e., half), 539. But the will of an abbess is declared void, although she had not put on the monastic habit, 539, 931, 932. How Syagria was able to make a will after emitting her profession, 1021. A bishop can make a will concerning goods acquired before the episcopate, but not so concerning those he acquired during the episcopate, 1206, 1207. See Bishop. Testaments made to the detriment of the Church are declared void, 791, 792. A presbyter's will in favor of a certain person, on what condition confirmed, 801. Gregory takes care that the long-neglected will of a rustic testatrix be fulfilled, 946, 947.
The disposition of the dead is to be observed in all things, 1107. Who the sacramental witnesses (compurgators) are, 864. They were called co-swearers and compurgators, in the same place. What sort the witnesses in a trial ought to be, 1252. He who walks without a witness does not live rightly, 1195. Accomplices in crimes cannot bear witness, 651. Whether women can do so. See Woman. Thalassia, abbess at Autun, 1219, 1223. Tharsilla, aunt of St. Gregory, 397. Her virtues, in the same place. She is warned of her impending death by Pope Felix III in an apparition, in the same place. At the very moment of death she sees Jesus coming, in the same place. After death, the marks of prolonged prayer were seen on her body, 400. Thebes, a city of Thessaly in Greece, 627, 628. Hadrian, bishop of Thebes, 627.
Unjustly condemned, he is restored to his see, 628. He is exempted from the jurisdiction of the bishop of Larissa, 630. What the Persian 'theca' is, 1270, 1272. Among the Greeks it is the same as (a certain term), 1272. Themistius, chief of the sect and teaching of the Agnoetae, 1066. Theoctista, sister of the emperor Maurice, 490. Her virtues, 870, 1132. Her liberality toward captives, 872. Gregory transmits to her a key of St. Peter, 872. Gregory writes to her about detractions to be bravely endured, and about murmuring to be quieted, 1126 and following. See the alphabetical Index of the Letters. Theoctista, daughter of the sister of the emperor Maurice, 877. Theodebert, king of the Franks, brother of Theoderic, 834, 1146. His zeal in bringing his subjects to the faith is praised, 834.
See the alphabetical Index of the Letters. Theodelinda, daughter of Garibald, king of the Bavarians, 683. Wife of Authari, king of the Lombards, in the same place. Authari being dead, she married Agilulf, in the same place. A woman of remarkable piety, in the same place. To her Gregory directed his Dialogues, 106. She used them to persuade both the king and her subjects to the catholic faith, 114. Deceived, she suspended herself for a time from communion with Constantius, bishop of Milan, 683, 684, 718. Gregory sends her relics, 709. And he gives thanks that she labored in making peace, 958. Gregory congratulates her concerning her son who was joined to the catholic faith, 1270. See the alphabetical Index of the Letters. Theoderic, king of the Franks, 834, 1145.
See the alphabetical Index of the Letters. Theodora Augusta, condemned by Pope Vigilius, 615, 616. Theodora, widow of Petronius the notary, 533. Theodora, widow of Sabinus the defender, 1103, 1104. Theodoret. What was judged concerning him in the Council of Chalcedon, 719. Theodoric, king of the Goths, dies in Italy, 420. His condemnation was revealed to Solitarius on the island of Lipari, in the same place. A certain place is called the hell of Theodoric, 419, 420. The hospice (xenodochium) of St. Theodore at Palermo, 1187. Theodore, bishop of Caesarea in Cappadocia, and the deacon Pelagius were the cause of the scandal arising from the condemnation of the three chapters, 616. Theodore was condemned by Vigilius, in the same place. Theodore, bishop of Epirus, 796. Theodore, bishop of Lilybaeum, 660, 755, 801.
Theodore, bishop of Marseilles, conspicuous for holiness, 541. Why he suffered many things from the rulers of Marseilles, 542. On hearing of Gregory's ordination, he wrote him a letter of congratulation, 541. Theodore, a bishop of the diocese of Milan, avoids the discipline of the Metropolitan, 1020. He had laid his complaints before Gregory, 1238. Theodore of Mopsuestia, justly condemned in the fifth synod, 615. Theodore is praised by Sozomen as a doctor of the Church until his death, 883. He renewed the impious dogmas of Photinus, 1066. Theodore, bishop of Tropaea, subscribed to the fourth session of the sixth Council of Constantinople, 569. Theodore, deacon of Constantinople, 847, 853.
He is accused because he said that Christ Jesus, descending to the lower regions, freed from punishment all who confessed Him, 861. Theodore the counselor, 929. Gregory makes to him a donation of a slave by written deed, 637. Theodore, a man of consular rank, 579. Theodore, curator of Ravenna, most zealous for peace, 1001. Gregory consoles him, 1002. See the alphabetical Index of the Letters. Theodore, master of soldiers, then prefect of Sardinia, 542. He vexed the islanders of Sardinia who were subject to him, 543, 544. Likewise also the poor and the Church, 550, 551. Corrupted by money, Theodore hinders the primate of Byzacena from coming to Rome to be judged, 976. Theodore, chief man of the people, 1005, 1057.
Theodore, physician of the emperor Maurice, a man keen in genius and eloquent, 677. Archiater (chief physician) and ex-prefect, 713. Gregory addresses him with magnificent titles of glory and excellence, 711, 712. Theodore was sent by the patrician Priscus to the king of the Avars with a happy outcome, 677. He sends Gregory money for the ransom of captives, 712. Bound unceasingly by secular affairs, he neglects the reading of sacred Scripture, 712. See the alphabetical Index of the Letters. Gregory greets Theodore, 493, 877. Theodore the Palatine, 499. Theodore, sacristan (mansionarius) of the Church of St. Peter at Rome, 333. Blessed Peter appears to him by night, in the same place. Theodore, lector of the Church of Thessalonica, 1173.
Theodore, a restless boy, brother of a monk, lived in the monastery of St. Gregory, 437. How, converted at the moment of death, he recovered and, having lived religiously, died, 437, 440. Theodore, a Jewish sorcerer, 891. Theodora, a religious woman, is admitted to the petition against Bishop Januarius, 650, 727. Gregory wishes help to be given to her, who desired to fulfill Stephen's wish concerning the building of a monastery, 695, 728. The 'Theodosiaci' were soldiers of the legion which took its name from Theodosius, son of the emperor Maurice, 608. Theodosianus, deacon of Catania, 900. Theodosius, bishop of Arles, 541. Theodosius is elected abbot of the monastery of St. Martin in Campania, 641.
He pursues three fugitive monks, 761. He asks that the slaves carried off from his monastery be restored, in the same place. He asks that the monastery be dedicated in honor of St. Peter and St. Michael, 762. He complains that he is grievously afflicted by the watches on the walls, 987, 988. Theodosius, son of the emperor Maurice, 1302. When he was taken into partnership of the empire, 676. Theodosius, exactor of the 'burdatio' (a tax), 536. Theodosius, 539, 776. Theodulf, deacon of the city of Paris, often raised a question about the resurrection, 114. Theophanius, count of the city of Centumcellae, devoted to hospitality and other works of mercy, 413. Occupied with earthly cares more from the obligation of his office than from intention, in the same place. Miracles wrought at and after his death, 416.
Theoprobus the monk, familiar to St. Benedict on account of the merits of his life, 244. St. Benedict commands Theoprobus to inquire what is happening concerning bishop Germanus, 269. Theotimus the physician, a most intimate friend of Gregory, 664. Theotistus, kinsman of Maurice Augustus, 805. Thessalonica, a city of Macedonia, 808. Bishops of Thessalonica: Acholius, Anastasius, Anysius, 487. Eusebius, 898, 1267. See the alphabetical Index of the Letters. 'Thia' in Greek signifies aunt, 528. Thomas the bishop, 695. Thomas of Corinth, initiated into sacred orders for abandoning an accusation, 780. Whence he was deposed from such an order in perpetuity, in the same place. Thomas, founder of a hospice, 1261. Thomas, defender of the Church of Salona, 1225.
Thomas, a servant of the Church, is granted liberty by Gregory, 800. He is made a notary, and is permitted to enjoy the legacies made to him, 801. Thomas is appointed by Adeodatus as guardian of his sons in the city of Pesaro, 736. In what year the flooding of the Tiber occurred, 116. The Tiber, overflowing, flows in above the walls of the city, 324. It overturns the granaries of the Church, 488. Such an overflowing occurred more than once, 324. Tiberius, bishop of Silva Candida, 1287. Tiberius, one of the sons of Maurice Augustus, 841, 1302. He was not proclaimed emperor, 1287. Tibur (Tivoli), an episcopal city in Latium, 356. An episcopal city of Roman Campania, 638. Bishops of Tivoli: Floridus, 300, 356. Anastasius, 1287, 1291.
Tiburtius, a Roman priest addicted to the vices of the flesh, after his death was seen laid upon a huge pyre and burned, 420. Timarchus, a sentinel, 1081. The fear of man is set not over men, but over the brute animals, 20. To be proud against nature is to wish to be feared by an equal, ibid. The mind that the servitude of fear binds knows not the grace of liberty, 52. What the terrors of the night are, 90. From fear love is born, 353. Sometimes dread alone purges souls at their departure, 453. In this life we ought always to fear, 870. It belongs to rash presumption that the strong should be afraid and the less mighty feel no fear, 977. We must fear even in the good deeds we perform, 1110. Timothea desires that an oratory founded by her in honour of the holy Cross be consecrated, 576.
Paul moderates Timothy's zeal, 57. A dyer's body, buried in the church after his death, is divinely disinterred, 461. The little bells with which the priest was surrounded when entering the tabernacle, what they signify, 17, 311, 1063. Why little bells were inserted into the priest's vestments, 17, 511. Why pomegranates were added to the little bells, 18, 511. The devil broke the little bell that Romanus used to summon Saint Benedict, 212. Recruits. The levy of recruits was a burden on the provinces because of possessions and estates, 594. 'Tituli' (title-markers) are wooden tablets affixed to estates, whether urban or rural, as a sign of possession, 533, 769. What it means to set up title-markers, 1289.
In Gregory's time several priests were assigned to one title-church, 697, 698. Titles were not given to basilicas outside the walls, 698. — The styles of address of abbots: Beloved (Dilectio), 117. Of abbot-priests: Glory (Gloria), 721. — Of defensores: Experience (Experientia), 1209 and elsewhere. — Of deacons: formerly Holiness (Sanctitas), 531. Of deacon-rectors: Beloved (Dilectio), 740, 746. — Of dukes: Glory (Gloria), 543; Greatness (Magnitudo), 975, 1032, 1048, 1268. — Of bishops: Blessedness (Beatitudo), 1064, 1069 and elsewhere; Crown (Corona), 622; Beloved (Dilectio), 1265, 1271, 1272; Fraternity (Fraternitas), 1055, 1056, 1209; Most Reverend (Reverendissimus), 816, 1063; Holiness (Sanctitas), 531, 532, 608, 680. — Of exarchs: Excellence (Excellentia), 1240. — Of emperors: Clemency (Clementia), 1239, 1244; Piety (Pietas), 1244, 1267.
'Tomus' signifies a volume or codex, 793. 'Tomus' also means a trunk and stalk, or a branch cut from a tree, ibid. The Tome of Saint Leo, that is the letter of Saint Leo, ibid., 1270. The clerical tonsure differs from the rite of solemnly cutting the hair, 576. The clerical tonsure was customarily given separately, before the seventh century, ibid. Many formerly are recorded as tonsured without dimissorial letters, 566. Who are called 'tonsurers' (tonsuratores), 978, 979. Sluggishness is neighbour to meekness, 56. Tortona, an episcopal city of Italy, 1035, called Dertona, ibid. Torture. Who are exempted from torture by written law, 629. In Gaul few are immune from it, even in the ecclesiastical court, if the crime be atrocious, ibid.
The examination of crime that was made through affliction is disapproved by Gregory, 1060, 1061. Totila, king of the Goths, experiences the spirit of prophecy in which Saint Benedict was mighty, 237. Totila is rebuked by Saint Benedict for his evil deeds, and receives foreknowledge of what is to come upon him, 237, 240. In what year that meeting of Saint Benedict with Totila took place, 239. He orders Bishop Cerbonius to be exposed to bears, 297; and Bishop Fulgentius to be bound in chains, 300. Totila is softened by a miracle, ibid. Totila and the ferocity of the Goths, 301. Gregory orders beams to be conveyed to Rome for the churches of Saints Peter and Paul, 1193. Delivery (traditio) is the giving of possession, 637. He who accepts delivery acquires no right, 637.
Trajan, made bishop of Malta from being an abbot, 1042, 1230. Monks are granted to him for his comfort, but with the permission of the diocesan bishop, 1042. Trajan, a man of good mind, but not judged suitable for the bishopric of the city of Syracuse, 741. Tranquillity. Because of temporal tranquillity present things often delight, and eternal things are not sought, 69. It is the mark of a great soul, amid the turmoils of affairs, not to have been troubled, 854. The rectors of the district beyond the Jura and of the Scutingi in Burgundy, now dukes, are more often called patricians, 493. The translation of the bodies of Saints Peter and Paul made by Pope Cornelius, 710. The translation of relics.
See Relics. — How translation from Latin into Greek ought to be made, 877. — Translations of episcopal sees, 495, 578. Trecala, or Tricala, or Triocala, a city formerly episcopal in Sicily, 737. The bishop of Trecala, Peter, 737, 1137. Tergeste. See Tergestum. The tremissis, a third part of the gold solidus, 570, 707, 734. It was almost equivalent to our silver crown, 708. Tres Tabernae (Three Taverns), a city formerly of Latium, 614. Its see is united to the church of Velletri, 614. Tribulation. The fire of tribulation, when it does not purge the rust of the vices, shows a hardened soul, 53. For those placed in the utmost tribulation the only consolation is the mercy of the Creator, 1062.
God did not promise His elect in this life the joys of delight, but the bitternesses of tribulation, 1127. Let not tribulation crush our strength, 1233. The Council of Tribur of the year 895. It relates a story taken from Gregory's Dialogues, 107. There were various ranks of tribunes, 499. A tribune who was a cleric, 696. Tributes profit less toward advantage if they are gathered with sin, 769. Formerly the possessions of ecclesiastics were immune from every tribute, 1017. Tributes are to be paid even by religious, 1059. Tricala. See Trecala. The origin of the trentals of Masses, 468. Trinity. Abraham, greeting the three angels as one, declared that the subsistences of the Trinity are of one substance, 617. Baptism is to be conferred in the name of the Trinity, 1167.
Otherwise, the baptism is void, 1168. What a 'tripedica' (three-legged stool) is, 261. The devil, furnished with a tripedica, appears to Saint Benedict, ibid. Which sad persons are to be admonished, 37. The sad readily have anger, ibid. Wheat. By the measure of wheat the measure of the word is expressed, 99. Wheat miraculously multiplied, 192; what it signifies, 426. Tropaea, a city of Calabria, 569. The monks of Tropaea, if they live religiously, are to be helped, ibid. Todi (Tudertum), an episcopal city in Umbria, 192. The bishops of Todi: Fortunatus, 190 (see his entry); Sabinianus, 1288. Tullianus, master of the soldiery, 900. 'Tultus,' that is, taken away, 608, 973, 974, 1035, 1107, 1108. Tunic. By the tunic the Roman orders were distinguished, 1012. In what tunics differ from dalmatics, ibid.
Pelagius, bishop of Turni, 830. Turris, an episcopal city in Sardinia, 550. The visitation of its church is committed, 1052. The bishop of Turris (Torres), Marinianus, 550, 932. Gregory orders that guardians be given to the wards of the Church's tenant-farmers, to govern their goods, 535. A guardian is forbidden to marry his ward, 575. Timbrel. What it means to praise God on the timbrel but not in the choir, 68. What it means to praise God on the timbrel and in the choir, 880. Tyndaris, a city formerly episcopal in Sicily, 672, 994. The bishop of Tyndaris, Eutychius, 672. What the letter signifies, 135. What it means for the breasts to be pressed in Egypt, 82. The 'ulna' is sometimes taken for a cubit, sometimes for the space to which either hand is extended, 671. Vengeance.
Some seek vengeance not at once but long after injuries have been inflicted, 44, 45. To whom these are like, 45. Discreet leniency in correction has more strength than severity in carrying out vengeance, 1051. The mutual concord of the prelates of the Church is to be fostered more zealously, 879. An ounce (uncia) consists of five hundred and seventy-six grains, 708. There are six solidi in an ounce, 648, 708. Nine ounces, that is three quarters of a thing, 537. An heir to six ounces, that is the heir of half the inheritance, 537, 539, 626. An heir to eight ounces, that is one who obtains two of the three parts, 577, 990. An heir to four ounces, that is one who obtains only one part of three, 673, 990. An heir to one ounce, 1189, 1190.
The cause of the union of churches is the advantage or necessity of the Church, 495. How many are the reasons for uniting one church to another, ibid. Churches are united in three ways, ibid. The church of Carini is united to that of Reggio, 597, 799. Cumae is united to Misenum, 606. Formia is united to Minturno, 495. The church of the Three Taverns is united to that of Velletri, 614. With what zeal unity is to be procured, 972. The name 'universal bishop' is called by Gregory a name of error, 742; a foolish and proud word, ibid.; a perverse word, 742, 743; an impious word, 745, 850; a wicked word, 747; a name of blasphemy in which the honour of all priests is taken away, 749, 771; a word of pride, through which grave scandal is generated in the churches, 878.
By this word he says the faith of the whole Church is corrupted, 873. Gregory inveighs against this title, 749, 881, 984. Gregory is wrongly blamed, as though he gave place to scandal for no cause, 873, 881. The title of 'universal bishop' was offered to the Roman pontiffs in several petitions at the Council of Chalcedon, 743, 749, 750, 771, 919. But none of them wished to usurp it for himself, 749, 771, 919. Pope Hadrian at the Seventh Synod disputed with Tarasius about this title, 749. Gregory rejected it when offered to him, 771, 919. In what sense the Greeks attributed the title 'ecumenical' to their patriarch, 749, 772. What the letter signifies, 190. Urbanus, abbot of a monastery outside Cagliari, 1107. Urbicus, a provost, 596, 732.
He is said to be abbot of the monastery of Saint Hermes at Palermo, 824. Who he was, 1136. He is charged with imprudence, 1136ff. He is more harshly rebuked by Gregory, 1137. See the alphabetical index of Letters. The election of Urbicus as bishop of Palermo is approved, 1228. Why, though reluctant, he is not compelled, ibid. Urbicus, a defensor, 639. Urbicus, husband of the lady Palatina, 528. Urbino, a city of Umbria, 641. The bishop of Urbino, Leontius, 641, 774. Urbitius, bishop of Durazzo (Dyrrachium), 898, 983. Orvieto (Urbs Vetus), an episcopal city of Etruria, 498. The bishop of Orvieto, John, 498. 'Urgere' among profane authors is sometimes taken for 'to be imminent,' 440. Ursicinus, bishop of Cahors, to whom, though deposed, his right was preserved, but curtailed and restricted, 495.
Ursicinus, bishop of Turin, 1022. Gregory demands that the parishes taken from Ursicinus be restored, 1022, 1023. Ursicinus, who wrote against John, bishop of Ravenna, is to be restrained, 720. The monk Ursus, summoned by another monk who was dying, though far distant, dies, 425, 428. Ursus ministers to Florentius, servant of God, 309; he pastures the sheep, ibid. Ustica, an island of Sicily, one of the Aeolian isles, 469. Usury is forbidden by divine and canon law, 955. But what usury, and for whom, is not so certain, ibid. It pleases Gregory that money be lent to the Church's tenant-farmers in need without interest, 734, 735. Use and right are sometimes separated, 522. 'Utilitas' (advantage) is taken for 'occupation,' 591, 592.
Udine (Utinum), a city in the province of Friuli, having the patriarchal see translated to Aquileia, 502. Otricoli (Utriculum), a town of Umbria, 299; its various names, ibid. The bishop of Otricoli, Dominic, 1291. What it signifies for a brother to refuse to take the wife of his deceased brother, 6. What it means for a woman to spit in the face of the man unwilling to take her, 7. What it means to have a wife as though not having one, 79. Valdarichus, 1191. Valentinian, first abbot of the Lateran monastery, 208. Valentinian, a monk of Gregory's monastery, whose death is foretold, 409. Valentinus, the abbot under whom Gregory professed the monastic life, 172. Valentinus, an abbot, 722. Valentinus, defensor of the Church of Milan, a very slippery man, 461.
His body, buried in the church of Blessed Syrus the martyr, the demons disinterred by night and dragged outside the church, ibid. Valentinus, a priest of the monastery, 954. Valentio, an African bishop, 916. Valentio, first abbot of a monastery in the province of Valeria, then of the monastery of Saint Andrew (Gregory's) at Rome, 404. From him Gregory learned what he relates about a certain priest in his Dialogues, 329, 404. On what day his memory is celebrated, 404. Valeria, a region of Latium, 164; whence it is so called, 1042; also called the province of the Marsi, 405. Valerianus, a Roman priest, sent to Barca in Africa to redeem captives, 636. Valerianus, a cleric of the Church of Fermo, 943. A notary of the same Church built an oratory on his own estate, 980. Valerianus, a monk, 756.
Valerianus, an advocate at Rome, 412. Valerianus, a patrician, scorns to set a limit to his depraved habits, 460. Because the bishop of Brescia had buried him in a church after his death, that bishop was punished with a sudden death, ibid., 461. Health. See Salus. What a 'vanga' (spade) is, 301. Vanity. What those ought to consider who do evil secretly and good publicly, 95. They are whitewashed sepulchres, 95; they sell a thing of infinite price cheaply, ibid.; they live for others and die to themselves, 95. In what manner Christ said our works are to be seen, and in what manner not to be seen, 96. If the appetite for pleasing men creeps in, all the labour of a good work is done in vain, 626. Vantilonus, 1024. Gap (Vapincum or Vapingum), a city of Gaul, 1011. The bishop of Gap, Aregius, ibid.
Varmaricarius, envoy of Brunhild, 1219, 1220; and of Theoderic, 1221. See Bargoaldus. The Varronian estate, 537. Who are truly called 'vessels of the Lord,' 508. Who are the keepers of the vessels, 213; the sacred vessels are the minds of the faithful, ibid. The clerics of the Church of Venafro sold sacred vessels to a Jew, 554. The laws and canons permit sacred vessels to be sold off for the redemption of captives, 859, 886. Vectanus, a count, 985. What the bars of setim (acacia) wood, gilded, and the rings to be inserted into the ark signify, 34. Why the bars are ordered to be overlaid with gold, ibid.; why they ought always to be in the rings, ibid. 'Vel' (or) has the force of the copulative 'And,' 702. Velia, a city formerly episcopal of Lucania, 605. Velletri (Velitrae), a city of Campania in Italy, 578. The see of Velletri by Saint
Gregory was translated to a safer place, 578, 579. To the Church of Velletri is united the Church of the Three Taverns with all its rights and emoluments, 614. The bishop of Velletri, John, 1287, 1291; see his entry. Velox, master of the soldiers, 570. Veil. Virgins formerly did not receive the veil immediately after making their vow of virginity, 692. The blessing of the veil belonged to the bishop, 693, 754. The veil was formerly given solemnly to virgins at the altar, 693. The blessing of an abbess's veil was more solemn than that of the other nuns, 692. The most ancient custom of veiling virgins, 754. To lay aside the veiling is a sacrilege, 754. Veils hung in churches, 1123, 1124. Venafro, a city of Campania in Italy, 554.
The clerics of this Church sold the sacred furnishings to a Jew, which Saint Gregory orders to be restored and the clerics to be subjected to penance, 555. Let no venality be found in ordinations, 659, 660. See Simony. Venantius, bishop of Luni, 293, 296, 297, 461. See the alphabetical index of Letters. Venantius, bishop of Perugia, 1211. Venantius, a bishop, 1238. Venantius, a patrician and former monk, 153; he was not a chancellor, 522. Gregory exhorts him to return more quickly to the monastic life, 523. Venantius took a wife, from whom he had daughters Barbara and Antonina, 522, 1033. Gregory tries to recall the same man, when near death, to the monastic habit, 522.
A council to be convened is offered to him in which his case might be argued, 524. Gregory despairs of his salvation unless he withdraw from marriage and put on the monk's habit, 523. How solicitous Gregory was for his salvation, 1119ff. See the alphabetical index of Letters. Venantius, a patrician of Palermo, 1183, 1208, 1228. Venantius, grandson of the patrician Optio, 619. Poison drunk after the sign of the cross does no harm, 288. Saint Benedict heals one infected with poison, 257. 'Venerari' is sometimes taken passively by Gregory, 379, 380. Venerius, bishop of Cagliari, 1303. Whether the letter of Gregory circulated as addressed to him is genuine, 1304. Venerius, bishop of Vibo, 962.
To him is committed the visitation of the Church of Tauriana, 1052. Pardon for the sins of thought is easy, 86. He rightly asks pardon for his own offence who first remits the things committed against himself, 473. The easiness of pardon is pernicious, 637. What it means 'to come to the commonwealth,' 766. Vennianus, 1039. Belly. By the name of the belly the mind is signified, 51. The belly is designated by the name of the chief of the cooks, 61. He who serves the belly is bound by the snares of the vices, 62. What the wind signifies, 56. What it means that 'he who observes the wind does not sow,' ibid. Which talkative persons are to be admonished, 54. The Word of God is partly written, partly handed down: both alike are to be venerated by the faithful, 515. How the divine Word was made flesh, 1168. Amid human words the heart flows away, 33.
What it means to be ensnared by the words of one's own mouth, 38. From idle words one comes to harmful ones, 34, 55, 313. What an idle word is, 53. Which bashful persons are to be admonished, 41. Truth. Nothing is easier to speak than the truth, 47. It is a lesser fault not to know the truth than not to remain in it once known, 301. Which crafty (double-faced) persons are to be admonished, 47, 48. The bishop of Besançon, Vitalis, 1288. 'Vestiarium' is taken either for a wardrobe of clothes or for the vesture itself, 650. The 'vestiarius' is he who has charge of the wardrobe, ibid.; there is also a second under the vestiarius, and a supreme prefect of the wardrobe, ibid. Footprint. To linger at the footsteps of emperors, 1130. What the vestments of the priest signify, 17, 511.
Why little bells were inserted into the vestments of the priest, ibid. Veteranus, a priest of the Church of Salona, 1065, 1223. Those who keep the narrow way in the peace of the Church are prepared for martyrdom, 340. The way trodden by the just, over a bridge, signified in a vision, 432, 433, 436. 'Viaticum' is used for Eucharistic communion, 397, 733; for absolution, 397. The ancients called 'viaticum' everything that was of profit for a secure departure from this life, 733, 926. The viaticum is not to be denied to those doing penance when death is imminent, 1250. Viator, a deacon of Catania, 900. Viator, a former tribune, 1003. Vibo, a city formerly episcopal of the Bruttii, now a fortress of the province of Further Calabria, 825. 'Vicarius' sometimes means the same as 'successor,' 1095, 1300.
Other significations of this word, 1104, 1105, 1106. The Pope was formerly accustomed to appoint metropolitans or bishops as his vicars in the remote provinces outside Italy, 487. In Sicily he commits his office to a subdeacon, ibid. An image of the great vicars, 565; they were called priests and bishops of the second order, ibid. The vicariate of the Apostolic See is sometimes conferred on a place, not a person; sometimes on a person, not a place, 573. What this vicariate was formerly granted to the bishop of Arles, 781. Gregory commits his office in Gaul to Vigilius of Arles, 781. What his power was, 783. Alone he decided nothing except in lighter cases, 784. How he ought to conduct himself in matters of faith or greater affairs, ibid.
Vicars or lieutenants were formerly called senators, 593, 594. The prefect of the City was distinct from the vicar of the City, 1076. Under the vicar of the City there were ten provinces, ibid. What a viscount (vicecomes) is, 909. Vicedominus. The duties of the vicedominus were various, 498; their dignity, ibid. The vicedominus is today called 'major domus' (steward of the house), ibid. The vicedomini were sometimes distinguished from the stewards (oeconomi), ibid.; what their charge was, 498, 832. A vicedominus is to be appointed by the bishop, 1172; or by the whole clergy, if the bishop neglect it, ibid. Victor, primate of Numidia, 715, 915, 1198, 1199, 1200. Victor, bishop of Palermo, is ordered to come to Rome to clear himself, 557. His case is committed to Abbot Marinianus and the notary Benenatus for examination, 642, 613.
If he be guilty, he is to be deprived of communion and confined in a monastery, 732. He is ordered to pay a price for the synagogues of the Jews unjustly occupied and rashly consecrated, 973, 974. See the alphabetical index of Letters. Victor, bishop of Fausiana in Sardinia, 932, 1093. He devotes himself to converting the idolaters in Sardinia, 1166. Victor, a deacon of Carthage, 609. Who those are who, victors in the field, are taken captive within the walls, 45. Victory. Without the labour of the contest there is no palm of victory, 325. Victory is to be attributed not to the valour of the soldiers but to the will of God, 678. A more excellent victory is born out of desperation, one won by the sweat of excessive toil, 776. Victoria, in the matter of the affairs of the monastery of Saint
Martin in Sicily, the goods having been dispersed, Victoria was seeking the office of prioress and afterward of abbess, 732. Gregory orders her to be examined and, when the things she had given have been returned, to be sent off to another monastery, ibid. Victorianus, a priest, 1044. Victorinus, bishop of Taormina, 558. Victorinus, a deacon of Numidia, 659, 660. Victorius composed a Paschal cycle in the middle of the fifth century, 1037. The Scots (Irish) and Saint Columban rejected this cycle, 1037. Columban demands that it be rejected by the Roman Church, 1038. The care of widows belongs to the bishops, 499. It was granted to the bishops by emperors and kings to defend their cases, 627. The canons forbid the widows of clerics, once their husbands are dead, to marry again, 716.
By this law a widow is not bound whose husband abstained from his ministry, 717. Why second marriages are forbidden to the widows of clerics, 716. Vienne, a city of Gaul, for some time a rival of the Church of Arles, 831. The breast stripped of the breastplate of vigilance lies open to the darts, 89, 90. The watchful mind is like the helmsman of a ship, 90. The mind asleep from the care of its own solicitude is beaten and feels no pain, 90; it is dragged and does not perceive it, 90. One must keep watch under the protection of God, 328. How useful is the careful foreseeing of faults, 976. Gregory asks that the household of Vigildus be released, 571. Pope Vigilius, ambiguous concerning the Fifth Council and the Three Chapters to be condemned, 615. He gave occasion to the schism, or added strength to it, 682. He condemned the Empress Theodora and the Acephali, 615.
And Theodore, bishop of Caesarea in Cappadocia, 616. Vigilius exercised the office of the prefecture of Milan before John, 953. Vincentius, a bishop of Sardinia, 932. Vincentius, a deacon of the Church of Lamigium, complained to Gregory about his bishop Argentius, 566, 567. Vincentius, a monk of Lérins, 1101. Vincomalus is appointed defensor of the Church, 756, 823. Vintarith, 1242. What wine signifies, 23. How the Lord provides His wine to us, 73. Tergeste. See Tergestum. The tremissis, a third part of the gold solidus, 570, 707, 734. It was almost equivalent to our silver crown, 708. Tres Tabernae (Three Taverns), a city formerly of Latium, 614. Its see is united to the church of Velletri, 614. Tribulation.
The fire of tribulation, when it does not purge the rust of the vices, shows a hardened soul, 53. For those placed in the utmost tribulation the only consolation is the mercy of the Creator, 1062. God did not promise His elect in this life the joys of delight, but the bitternesses of tribulation, 1127. Let not tribulation crush our strength, 1233. The Council of Tribur of the year 895. It relates a story taken from Gregory's Dialogues, 107. There were various ranks of tribunes, 499. A tribune who was a cleric, 696. Tributes profit less toward advantage if they are gathered with sin, 769. Formerly the possessions of ecclesiastics were immune from every tribute, 1017. Tributes are to be paid even by religious, 1059. Tricala. See Trecala. The origin of the trentals of Masses, 468.
Trinity. Abraham, greeting the three angels as one, declared that the subsistences of the Trinity are of one substance, 617. Baptism is to be conferred in the name of the Trinity, 1167. Otherwise, it is void, 1168. What a 'tripedica' (three-legged stool) is, 261. The devil, furnished with a tripedica, appears to Saint Benedict, ibid. Which sad persons are to be admonished, 37. The sad readily have anger, ibid. Wheat. By the measure of wheat the measure of the word is expressed, 99. Wheat miraculously multiplied, 192; what it signifies, 426. Tropaea, a city of Calabria, 569. The monks of Tropaea, if they live religiously, are to be helped, ibid. Todi, an episcopal city in Umbria, 192. The bishops of Todi: Fortunatus, 190 (see his entry); Sabinianus, 1288.
Tullianus, master of the soldiery, 900. 'Tultus,' that is, taken away, 608, 973, 974, 1035, 1107, 1108. Tunic. By the tunic the Roman orders were distinguished, 1012. In what tunics differ from dalmatics, ibid. Pelagius, bishop of Turni, 830. Turris, an episcopal city in Sardinia, 550. The visitation of its church is committed, 1052. The bishop of Turris (Torres), Marinianus, 550, 932. Gregory orders that guardians be given to the wards of the Church's tenant-farmers, to govern their goods, 535. A guardian is forbidden to marry his ward, 575. Timbrel. What it means to praise God on the timbrel but not in the choir, 68. What it means to praise God on the timbrel and in the choir, 880. Tyndaris, a city formerly episcopal in Sicily, 672, 994. The bishop of Tyndaris, Eutychius, 672.
What the letter signifies, 435. What it means for the breasts to be pressed in Egypt, 82. The 'ulna' is sometimes taken for a cubit, sometimes for the space to which either hand is extended, 671. Vengeance. Some seek vengeance not at once but long after injuries have been inflicted, 44, 45. To whom these are like, 45. Discreet leniency in correction has more strength than severity in carrying out vengeance, 1051. The mutual concord of the prelates of the Church is to be fostered more zealously, 879. An ounce consists of five hundred and seventy-six grains, 708. There are six solidi in an ounce, 648, 708. Nine ounces, that is three quarters of a thing, 537. An heir to six ounces, that is the heir of half the inheritance, 537, 539, 626.
An heir to eight ounces, that is one who obtains two of the three parts, 577, 990. An heir to four ounces, that is one who obtains only one part of three, 673, 990. An heir to one ounce, 1189, 1190. The cause of the union of churches is the advantage or necessity of the Church, 495. How many are the reasons for uniting one church to another, ibid. Churches are united in three ways, ibid. The church of Carini is united to that of Reggio, 597, 799. Cumae is united to Misenum, 606. Formia is united to Minturno, 493. The church of the Three Taverns is united to that of Velletri, 614. With what zeal unity is to be procured, 972. The name 'universal bishop' is called by Gregory a name of error, 742; a foolish and proud word, ibid.; a perverse word, 742, 743.
An impious word, 742, 850; a wicked word, 747; a name of blasphemy in which the honour of all priests is taken away, 749, 771; a word of pride, through which grave scandal is generated in the churches, 878. By this word he says the faith of the whole Church is corrupted, 873. Gregory inveighs against this title, 749, 881, 984. Gregory is wrongly blamed, as though he gave place to scandal for no cause, 873, 881. The title of 'universal bishop' was offered to the Roman pontiffs in several petitions at the Council of Chalcedon, 743, 749, 750, 771, 919. But none of them wished to usurp it for himself, 749, 771, 919. Pope Hadrian at the Seventh Synod disputed with Tarasius about this title, 749.
Gregory rejected it when offered to him, 771, 919. In what sense the Greeks attributed the title 'ecumenical' to their patriarch, 749, 772. What the letter signifies, 190. Urbanus, abbot of a monastery outside Cagliari, 1107. Urbicus, a provost, 596, 732. He is said to be abbot of the monastery of Saint Hermes at Palermo, 824. Who he was, 1136. He is charged with imprudence, 1136ff. He is more harshly rebuked by Gregory, 1137. See the alphabetical index of Letters. The election of Urbicus as bishop of Palermo is approved, 1228. Why, though reluctant, he is not compelled, ibid. Urbicus, a defensor, 639. Urbicus, husband of the lady Palatina, 528. Urbino, a city of Umbria, 641. The bishop of Urbino, Leontius, 641, 774. Urbitius, bishop of Durazzo, 898, 983. Orvieto (Urbs Vetus), an episcopal city of Etruria, 498.
The bishop of Orvieto, John, 498. 'Urgere' among profane authors is sometimes taken for 'to be imminent,' 440. Ursicinus, bishop of Cahors, to whom, though deposed, his right was preserved, but curtailed and restricted, 495. Ursicinus, bishop of Turin, 1022. Gregory demands that the parishes taken from Ursicinus be restored, 1022, 1023. Ursicinus, who wrote against John, bishop of Ravenna, is to be restrained, 720. The monk Ursus, summoned by another monk who was dying, though far distant, dies, 425, 428. Ursus ministers to Florentius, servant of God, 309; he pastures the sheep, ibid. Ustica, an island of Sicily, one of the Aeolian isles, 469. Usury is forbidden by divine and canon law, 955. But what usury, and for whom, is not so certain, ibid.
Gregory approves that money be lent without interest to the tenants of the Church in time of need, 734, 735. Use and right are sometimes distinguished, 522. 'Advantage' is taken to mean 'occupation,' 591, 592. Utinum (Udine), a town in the province of Friuli having a patriarchal see, which was transferred to Aquileia, 502. Utriculum, a town of Umbria, 299. Its various names, ibid. The bishop of Utriculum: Dominicus, 1291. What it signifies that a man is bidden to take the wife of his deceased brother, 6. What it means to spit in the face of a man who refuses to take her, 7. What it means to have a wife as though not having one, 79. Valdarichus, 1191. Valentinianus, first abbot of the Lateran monastery, 208. Valentinianus, a monk of Gregory's monastery, whose death is foretold, 409.
Valentinus, the abbot under whom Gregory professed the monastic life, 172. Valentinus, an abbot, 722. Valentinus, defender of the Church of Milan, a man exceedingly slippery of morals, 461. His body, buried in the church of the blessed martyr Syrus, was disinterred by night by demons and dragged outside the church, ibid. Valentinus, priest of a monastery, 954. Valentinus, an African bishop, 916. Valentio, first abbot of a monastery in the province of Valeria, then of the monastery of St. Gregory at Rome, 404. From him Gregory learned the things which he relates concerning a certain priest in his Dialogues, 329, 404. On what day his memory is celebrated, 404. Valeria, a region of Latium, 164. Whence it is so called, 1042. It was called the province of the Marsi, 405.
Valerianus, a Roman priest sent to Barca in Africa for the redemption of captives, 636. Valerianus, a cleric of the Church of Fermo, 943. A notary of the same Church built an oratory on his own estate, 986. Valerianus, a monk, 758. Valerianus, an advocate at Rome, 412. Valerianus, a patrician, disdains to set any limit to his depraved ways, 460. Because the bishop of Brescia had buried this man in a church after his death, he was punished by a sudden death, ibid., 461. Health. See Salvation. What a mattock is, 304. Vanity. What those ought to consider who do evil secretly and good publicly, 95. They are whitewashed sepulchres, 95. They sell a thing of infinite price for a trifle, ibid. They live for others and die to themselves, 95.
In what manner Christ said our works are to be seen, and in what manner not to be seen, 96. If the desire of pleasing men creeps in, all the labour of a good work is done in vain, 626. Vantilonus, 1024. Vapincum or Vapingum (Gap), a city of Gaul, 1014. The bishop of Gap: Aregius, ibid. Varmaricarius, an envoy of Brunhild, 1219, 1220. And of Theoderic, 1221. See Bargoaldus. The Varronian estate, 537. Who are said to carry the vessels of the Lord, 13, 508. Who are the keepers of the vessels, 213. The sacred vessels are the minds of the faithful, ibid. The clerics of the Church of Venafro sold the sacred vessels to a Jew, 554. Laws and canons permit that sacred vessels be sold off for the redemption of captives, 859, 886. Vectanus, a count, 985.
The bars of gilded acacia wood and the rings to be inserted into the ark—what they signify, 34. Why the bars are commanded to be overlaid with gold, ibid. Why they must always remain in the rings, ibid. 'Vel' has the force of the connective 'And,' 702. Velia, a city once episcopal, of Lucania, 605. Velitrae (Velletri), a city of Campania in Italy, 578. The see of Velletri was transferred by St. Gregory to a safer place, 578, 579. To the Church of Velletri is united the Church of Tres Tabernae with all its rights and revenues, 614. The bishop of Velletri: John, 1287, 1291. See his entry. Velox, a master of soldiers, 570. The veil. Formerly virgins did not receive the veil immediately after making the vow of virginity, 692. The blessing of the veil pertained to the bishop, 693, 754.
The veil was formerly given solemnly to virgins at the altar, 693. The blessing of an abbess's veil was more solemn than that of the other nuns, 692. The most ancient custom of veiling virgins, 754. To lay aside the veiling is a sacrilege, 754. Veils hung up in churches, 1123, 1124. Venafrum (Venafro), a city of Campania in Italy, 554. The clerics of this Church sold the sacred furnishings to a Jew, which St. Gregory orders to be restored, and the clerics to be subjected to penance, 555. Let there be no venality found in ordinations, 659, 660. See Simony. Venantius, bishop of Luni, 293, 296, 297, 461. See the alphabetical Index of Letters. Venantius, bishop of Perugia, 1211. Venantius, a bishop, 1238. Venantius, a patrician and former monk, 153.
He was not a chancellor, 522. Gregory exhorts him to return more speedily to the monastic life, 523. Venantius took a wife, from whom he begot daughters Barbara and Antonina, 522, 1033. Gregory tries to recall the same man, when near to death, to the monastic habit, 522. He offers to convene a council in which his case might be argued, 524. Gregory despairs of his salvation unless he withdraws from marriage and puts on the monk's habit, 523. How solicitous Gregory was for his salvation, 1119ff. See the alphabetical Index of Letters. Venantius, a patrician of Palermo, 1183, 1208, 1228. Venantius, nephew of the patrician Opilio, 619. Poison drunk after the sign of the cross does no harm, 288. St. Benedict heals one infected by poison, 257.
'To venerate' is sometimes taken passively by Gregory, 379, 380. Venerius, bishop of Cagliari, 1303. Whether the letter of Gregory that circulates as addressed to him is genuine, 1304. Venerius, bishop of Vibo, 962. To him is committed the visitation of the Church of Tauriana, 1652. Pardon for sins of thought is easy, 86. He rightly asks pardon for his offence who first releases wrongs committed against himself, 473. Easiness of pardon is pernicious, 637. What it means to 'come to the commonwealth,' 766. Vennianus, 1039. The belly. By the name of the belly the mind is signified, 51. The belly is designated by the name of the chief of the cooks, 61. He who serves the belly is bound in the snares of the vices, 62. What the wind signifies, 56. What it means that he who observes the wind does not sow, ibid.
How the verbose are to be admonished, 54. The Word of God is partly written, partly handed down by tradition; both are to be equally venerated by the faithful, 515. In what way the divine Word was made flesh, 1168. Amid human words the heart flows away, 33. What it means to be ensnared by the words of one's own mouth, 38. From idle words one passes to harmful ones, 34, 55, 313. What an idle word is, 55. How the bashful are to be admonished, 41. Truth. Nothing is easier for speaking than the truth, 47. It is a lesser excess not to know the truth than, having known it, not to abide in it, 301. How the crafty are to be admonished, 47, 48. The bishop of Besançon: Vitalis, 1288. 'Vestiarium' is taken either for the wardrobe of garments or for the vestiary property itself, 650. The vestiarius, who has charge of the wardrobe, ibid.
There is also a second in rank after the vestiarius; and the highest is the prefect of the vestiary, ibid. Footprint. To linger at the footprints of emperors, 1130. What the vestments of the priest signify, 17, 511. Why little bells are inserted into the priest's vestments, ibid. Veteranus, priest of the Church of Salona, 1065, 1225. Those who hold the narrow way in the peace of the Church are prepared for martyrdom, 340. The steep path of the just, signified by a bridge in a vision, 432, 433, 436. 'Viaticum' is used for Eucharistic communion, 397, 733. For absolution, 397. The ancients called 'viaticum' everything that was of advantage for a secure departure from this life, 733, 926. Viaticum is not to be denied to those doing penance when death is imminent, 1250. Viator, deacon of Catania, 900.
Viator, a former tribune, 1003. Vibo, a city once episcopal of the Bruttii, now a fortress of the province of Further Calabria, 825. 'Vicarius' sometimes signifies the same as 'successor,' 1095, 1300. Other significations of this word, 1104, 1105, 1106. The Pope was formerly accustomed to appoint his vicars, either metropolitans or bishops, in provinces remote outside Italy, 487. In Sicily he commits his office to a subdeacon, ibid. The image of the great vicars, 565. They were called priests and bishops of the second order, ibid. The vicariate of the Apostolic See is sometimes granted to a place, not to a person; sometimes to a person, not to a place, 573. To what bishop of Arles this vicariate was formerly given, 781.
Gregory commits his office in the Gauls to Virgilius of Arles, 781. What his power was, 783. Alone he decided nothing except in lighter cases, 784. How he ought to conduct himself in matters of faith or greater affairs, ibid. The vicars or place-holders were formerly called senators, 593, 594. Another was set as prefect by the vicar of the City, [1076]. Under the vicar of the City there were ten provinces, ibid. What a viscount is, 909. The vicedominus. The duties of the vicedominus were various, 498. Their dignity, ibid. The vicedominus is today called the major-domo, ibid. The vicedomini were sometimes distinguished from the stewards (oeconomi), ibid. What their charge was, 498, 832. The vicedominus is to be appointed by the bishop, 1172. Or by the whole clergy, if the bishop neglects it, ibid. Victor, primate of Numidia, 715, 915, 1198, 1199, 1200.
Victor, bishop of Palermo, is ordered to come to Rome to clear himself, 557. The examination of his case is committed to abbot Marinianus and the notary Benenatus, 642, 643. If he is guilty, he is to be deprived of communion and shut up in a monastery, 643. He is charged with negligence concerning a monastery, 732. For synagogues of the Jews unjustly seized and rashly consecrated, he is ordered to pay the price, 973, 974. See the alphabetical Index of Letters. Victor, bishop of Fausiana in Sardinia, 932, 1093. He is engaged in converting the idolaters in Sardinia, 1106. Victor, deacon of Carthage, 609. What victors are called in a field within the walls, 45. Victory. Without the toil of contest there is no palm of victory, 325.
Victory is to be attributed not to the valour of soldiers but to the will of God, 678. A more excellent victory is born of despair, one that has been won by the sweat of exceeding toil, 776. Victoria, when the goods of the monastery of St. Martin in Sicily had been scattered, aspired to the office of prioress and afterwards of abbess, 732. Gregory orders her to be examined, and, having restored what she had given, to be sent away into another monastery, ibid. Victorianus, a priest, 1044. Victorinus, bishop of Taormina, 558. Victorinus, deacon of Numidia, 659, 660. Victorius composed the Paschal cycle in the middle of the fifth century, 1037. The Scots and St. Columban rejected this cycle, 1037. Columban demands that it be rejected by the Roman Church, 1038. The care of widows pertains to the bishops, 499.
It was granted to the bishops by emperors and kings to protect their causes, 627. The canons forbid the widows of clerics, their husbands dead, to marry again, 716. A widow whose husband abstained from his ministry is not bound by this law, 717. Why second marriages are forbidden to the widows of clerics, 716. Vienne, a city of the Gauls, for a time a rival of the Church of Arles, 831. The breast bared of the breastplate of vigilance lies open to darts, 89, 90. The vigilant mind is like the steersman of a ship, 90. A mind sleeping from care of its own solicitude is beaten and feels no pain, 90. It is dragged and does not perceive it, 90. Under the protection of God one must keep watch, 328. How useful is a cautious provision against faults, 976. Gregory asks that the household of Vigildus be released, 571.
Pope Vigilius, wavering concerning the Fifth Council and the Three Chapters to be condemned, 615. He gave occasion to schism, or added force to it, 682. He condemned the Empress Theodora and the Acephali, 615. And Theodore, bishop of Caesarea in Cappadocia, 616. Vigilius exercised the office of the prefecture of Milan before John, 953. Vincentius, bishop of Sardinia, 932. Vincentius, deacon of the Church of Lamigga, complained to Gregory about his bishop Argentius, 566, 567. Vincentius, a monk of Lérins, 1401. Vincomalus is appointed defender of the Church, 756, 823. Vintarith, 1242. What wine signifies, 23. Who is the Lord who bestows his wine upon us, 73. Tregestum. See Tergestum.
The tremissis is a third part of a gold solidus, 570, 707, 734. It was nearly equivalent to our silver écu, 708. Tres Tabernae, a city once of Latium, 614. Its see is united to the Church of Velletri, 614. Tribulation. The fire of tribulation that does not purge the rust of the vices shows the soul to be hardened, 53. For those set in the utmost tribulations, the sole consolation is the mercy of the Creator, 1062. God has not promised His elect in this life the joys of delight, but the bitterness of tribulation, 1127. Let tribulation not overwhelm one's strength, 1233. The Council of Tribur in the year 895. It relates a story taken from Gregory's Dialogues, 107. The tribunes were of various ranks, 499. Tribunus, a cleric, 696.
Tributes profit less toward advantage if they are gathered with sin, 769. Formerly the possessions of ecclesiastics were exempt from every tribute, 1017. Tributes are to be paid even by religious, 1059. Tricala. See Trecala. The origin of the thirty Masses (trentals), 468. The Trinity. Abraham, saluting the One in the three angels, declared the subsistences of the Trinity to be of one substance, 617. Baptism is to be conferred in the name of the Trinity, 1167. Otherwise it is none, 1168. What a 'tripedica' (three-legged stool) is, 261. The devil, furnished with a tripedica, appears to St. Benedict, ibid. How the sad are to be admonished, 37. The sad readily have anger close at hand, ibid. Wheat. By the measure of wheat the measure of the word is expressed, 99. Wheat multiplied by a miracle, 192.
What the letter T signifies, 426. Tropaea (Tropea), a city of Calabria, 569. The monks of Tropea, if they live religiously, are to be aided, ibid. Tudertum (Todi), an episcopal city in Umbria, 192. The bishops of Todi: Fortunatus, 190. See his entry. Sabinianus, 1288. Tullianus, a master of the soldiery, 900. Tullus, that is, 'taken away,' 608, 973, 974, 1035, 1107, 1108. The tunic. By the tunic the Roman ranks were distinguished, 1012. In what respect tunics differ from dalmatics, ibid. Of the Turres: bishop Pelagius, 830. Turris (Porto Torres), an episcopal city in Sardinia, 550. The visitation of its Church is committed, 1052. The bishop of Torres: Marinianus, 550, 932.
字母 T 表徵何物，426。特羅佩亞（特羅佩亞），卡拉布里亞的一座城市，569。特羅佩亞的隱修士，若他們度虔敬的生活，當予以援助，同上。圖德爾圖姆（托迪），翁布里亞的一座主教座城，192。托迪的主教：福爾圖納圖斯，190。見其條目。薩比尼亞努斯，1288。圖利亞努斯，軍隊統帥，900。「Tullus」意即「被取去」，608、973、974、1035、1107、1108。長衣（tunica）。羅馬的品級藉長衣加以區分，1012。長衣與達爾瑪提卡祭衣（dalmatica）在何處有別，同上。圖雷斯的主教：培拉喬，830。圖里斯（波爾托托雷斯），撒丁尼亞的一座主教座城，550。其教會的巡視職責被交託，1052。托雷斯的主教：馬里尼亞努斯，550、932。
Gregory orders that guardians be given to the wards of the Church's tenants, who may govern their goods, 535. A guardian is forbidden to marry his ward, 575. The timbrel. What it means to praise God on the timbrel but not in the choir, 68. What it means to praise God on the timbrel and in the choir, 880. Tyndaris, a city once episcopal in Sicily, 672, 994. The bishop of Tyndaris: Eutychius, 672. What it signifies, 135. What it means for the breasts to be pressed in Egypt, 82. The 'ulna' (ell) is sometimes taken for a cubit, sometimes for the space to which both hands are extended, 671. Vengeance. Some seek out vengeance not at once but long after injuries have been inflicted, 44, 45. To whom they are like, 45.
Mildness has more strength in correction, when kept within measure, than severity in carrying out vengeance, 1031. The mutual harmony of the prelates of the Church is to be more zealously fostered, 879. An ounce is of five hundred and seventy grains, 708. In an ounce there are six solidi, 648, 708. Nine ounces, that is, three quarters of a thing, 537. An heir to six ounces, that is, an heir of the half part of the succession, 537, 539, 626. An heir to eight ounces, that is, one who obtains two of three parts, 577, 990. An heir to four ounces, that is, one who obtains only one of three parts, 673, 990. An heir to one ounce, 1189, 1190. The cause of the union of churches is the advantage or necessity of the Church, 495. How many are the reasons for one church to be united to another, ibid.
Churches are united in three ways, ibid. The Church of Carina is united to that of Reggio, 597, 799. The Church of Cumae is united to that of Minturno, 495. The Church of Tres Tabernae is united to that of Velletri, 614. With what zeal unity is to be procured, 972. The name of 'universal bishop' is called by Gregory a name of error, 742. A foolish and proud term, ibid. A perverse term, 742, 743. An impious term, 745, 850. A wicked term, 747. A name of blasphemy, in which the honour of all priests is taken away, 749, 771. A word of pride, through which grave scandal is engendered in the churches, 878. By this term he says the whole faith of the Church is corrupted, 873. In this title Gregory is found [to oppose it], 749, 881, 984.
Gregory is wrongly reproached, as though he gave place to scandal for no cause, 873, 881. The title of 'universal bishop' was offered in the Council of Chalcedon in certain petitions to the Roman pontiffs, 743, 749, 750, 771, 919. But none of them wished to usurp it for himself, 749, 771, 919. Pope Hadrian contended over this title with Tarasius in the Seventh Synod, 749. Gregory refused it when offered to him, 771, 919. In what sense the Greeks conferred the title of 'ecumenical' upon their patriarch, 749, 772. What it signifies, 190. Urbanus, abbot of a monastery outside Cagliari, 1107. Urbicus, a provost, 596, 732. He is said to be abbot of the monastery of St. Hermes at Palermo, 824. Who he was, 1136. He is charged with imprudence, 1135ff.
He is rather harshly rebuked by Gregory, 1137. See the alphabetical Index [of Letters]. The election of Urbicus to be bishop of Palermo is approved, 1228. Why one reluctant is not to be compelled, ibid. Urbicus, a defender, 639. Urbicus, husband of the lady Palatina, 528. Urbinum (Urbino), a city of Umbria, 641. The bishop of Urbino: Leontius, 641, 774. Urbitius, bishop of Dyrrachium, 892, 893. Urbs Vetus (Orvieto), an episcopal city of Etruria, 498. The bishop of Orvieto: John, 498. 'To urge' is sometimes taken by profane authors for 'to be imminent,' 410. Ursicinus, bishop of Cahors, to whom, being deposed, his right was preserved, but mutilated and restricted, 495. Ursicinus, bishop of Turin, 1022. Gregory demands that the parishes taken from Ursicinus be restored to him, 1022, 1023.
Ursicinus, who wrote against John of Ravenna, is to be restrained, 720. Ursus, a monk, is summoned by another monk who was dying, though far distant, and dies, 425, 428. Ursus ministers to Florentius, the servant of God, 309. He pastures the sheep, ibid. Ustica, an island of Sicily, one of the Aeolian isles, 469. Usury is forbidden by divine and canon law, 953. But what exactly usury is, and for whom, is not so certain, ibid. Gregory approves that money be lent without interest to the tenants of the Church in time of need, 734, 735. Use and right are sometimes separated, 522. 'Advantage' is taken for 'occupation,' 591, 592. Utinum (Udine), a city in the province of Friuli having a patriarchal see, which was transferred to Aquileia, 502. Utriculum, a town of Umbria, 299. Its various names, ibid.
The bishop of Utriculum: Dominicus, 1291. What it signifies that a man refuses to take the wife of his deceased brother, 6. What it means to spit in the face of one who refuses to take her, 7. What it means to have a wife as though not having one, 79. Valdarichus, 1191. Valentinianus, first abbot of the Lateran monastery, 208. Valentinianus, a monk of Gregory's monastery, whose death is foretold, 409. Valentinus, the abbot under whom Gregory professed the monastic life, 172. Valentinus, an abbot, 722. Valentinus, defender of the Church of Milan, a man exceedingly slippery of morals, 461. His body, buried in the church of the blessed martyr Syrus, was disinterred by night by demons and dragged outside the church, ibid. Valentinus, priest of a monastery, 954.
Valentio, an African bishop, 916. Valentio, first abbot of a monastery in the province of Valeria, then of the monastery of St. Gregory at Rome, 404. From him Gregory learned the things which he relates concerning a certain priest in his Dialogues, 329, 404. On what day his memory is celebrated, 404. Valeria, a region of Latium, 164. Whence it is so called, 1042. It was called the province of the Marsi, 405. Valerianus, a Roman priest sent to Barca in Africa for the redemption of captives, 636. Valerianus, a cleric of the Church of Fermo, 943. A notary of the same Church built an oratory on his own estate, 986. Valerianus, a monk, 756. Valerianus, an advocate at Rome, 412. Valerianus, a patrician, disdains to set any limit to his depraved ways, 460.
Because the bishop of Brescia had buried this man in a church after his death, he was punished by a sudden death, ibid., 461. Health. See Salvation. What a mattock is, 304. Vanity. What those ought to consider who do evil secretly and good publicly, 95. They are whitewashed sepulchres, 95. They sell a thing of infinite price for a trifle, ibid. They live for others and die to themselves, 95. In what manner Christ said our works are to be seen, and in what manner not to be seen, 96. If the desire of pleasing men creeps in, all the labour of a good work is done in vain, 626. Vantilonus, 1024. Vapincum or Vapingum (Gap), a city of Gaul, 1011. The bishop of Gap: Aregius, ibid. Varmaricarius, an envoy of Brunhild, 1219, 1220. And of Theoderic, 1221. See Bargoaldus. The Varronian estate, 537.
Who are said to carry the vessels of the Lord, 13, 508. Who are the keepers of the vessels, 213. The sacred vessels are the minds of the faithful, ibid. The clerics of the Church of Venafro sold the vessels to a Jew, 554. Laws and canons permit that sacred vessels be sold off for the redemption of captives, 859, 886. Vectanus, a count, 985. The bars of gilded acacia wood and the rings to be inserted into the ark—what they signify, 34. Why the bars are commanded to be overlaid with gold, ibid. Why they must always remain in the rings, ibid. 'Vel' has the force of the connective 'And,' 702. Velia, a city once episcopal, of Lucania, 605. Velitrae (Velletri), a city of Campania in Italy, 578. The see of Velletri was transferred by St. Gregory to a safer place, 578, 579.
To the Church of Velletri is united the Church of Tres Tabernae with all its rights and revenues, 614. The bishop of Velletri: John, 1287, 1291. See his entry. Velox, a master of soldiers, 570. The veil. Formerly virgins did not receive the veil immediately after making the vow of virginity, 692. The blessing of the veil pertained to the bishop, 693, 754. The veil was formerly given solemnly to virgins at the altar, 693. The blessing of an abbess's veil was more solemn than that of the other nuns, 692. The most ancient custom of veiling virgins, 754. To lay aside the veiling is a sacrilege, 754. Veils hung up in churches, 1123, 1124. Venafrum (Venafro), a city of Campania in Italy, 554. The clerics of this Church sold the sacred furnishings to a Jew, which St. [Gregory orders to be restored].
Gregory orders that they be restored, and the clerics subjected to penance, 555. Let there be no venality found in ordinations, 659, 660. See Simony. Venantius, bishop of Luni, 293, 296, 297, 461. See the alphabetical Index of Letters. Venantius, bishop of Perugia, 1211. Venantius, a bishop, 1238. Venantius, a patrician and former monk, 153. He was not a chancellor, 522. Gregory exhorts him to return more speedily to the monastic life, 523. Venantius took a wife, from whom he begot daughters Barbara and Antonina, 522, 1033. Gregory tries to recall the same man, when near to death, to the monastic habit, 522. He offers to convene a council in which his case might be argued, 524.
Gregory despairs of his salvation unless he withdraws from marriage and puts on the monk's habit, 523. How solicitous Gregory was for his salvation, 1119ff. See the alphabetical Index of Letters. Venantius, a patrician of Palermo, 1183, 1208, 1228. Venantius, nephew of the patrician Opilio, 619. Poison drunk after the sign of the cross does no harm, 288. St. Benedict heals one infected by poison, 257. 'To venerate' is sometimes taken passively by Gregory, 379, 380. Venerius, bishop of Cagliari, 1303. Whether the letter of Gregory that circulates as addressed to him is genuine, 1304. Venerius, bishop of Vibo, 962. To him is committed the visitation of the Church of Tauriana, 1652. Pardon for sins of thought is easy, 86.
He rightly asks pardon for his offence who first releases the wrongs committed against himself, 473. Easiness of pardon is pernicious, 637. What it means to 'come to the commonwealth,' 766. Vennianus, 1039. The belly. By the name of the belly the mind is signified, 51. The belly is designated by the name of the chief of the cooks, 61. He who serves the belly is bound in the snares of the vices, 62. What the wind signifies, 56. What it means that he who observes the wind does not sow, ibid. How the verbose are to be admonished, 54. The Word of God is partly written, partly handed down by tradition; both are to be equally venerated by the faithful, 515. In what way the divine Word was made flesh, 1168. Amid human words the heart flows away, 33. What it means to be ensnared by the words of one's own mouth, 38. From idle words one passes to harmful ones, 34, 35, 313. What an idle word is, 53.
How the bashful are to be admonished, 41. Truth. Nothing is easier for speaking than the truth, 47. It is a lesser excess not to know the truth than, having known it, not to abide in it, 301. How the crafty are to be admonished, 47, 48. The bishop of Besançon: Vitalis, 1288. 'Vestiarium' is taken either for the wardrobe of garments or for the vestiary property itself, 650. The vestiarius, who has charge of the wardrobe, ibid. There is also a second in rank after the vestiarius; and the highest is the prefect of the vestiary, ibid. Footprint. To linger at the footprints of emperors, 1130. What the vestments of the priest signify, 17, 511. Why little bells are inserted into the priest's vestments, ibid. Veteranus, priest of the Church of Salona, 1065, 1223.
Those who hold the narrow way in the peace of the Church are prepared for martyrdom, 340. The steep path of the just, signified by a bridge in a vision, 432, 433, 436. 'Viaticum' is used for Eucharistic communion, 397, 733. For absolution, 397. The ancients called 'viaticum' everything that was of advantage for a secure departure from this life, 733, 926. Viaticum is not to be denied to those doing penance when death is imminent, 1250. Viator, deacon of Catania, 900. Viator, a former tribune, 1003. Vibo, a city once episcopal of the Bruttii, now a fortress of the province of Further Calabria, 825. 'Vicarius' sometimes signifies the same as 'successor,' 1095, 1300. Other significations of this word, 1104, 1105, 1106.
The Pope was formerly accustomed to appoint his vicars, either metropolitans or bishops, in provinces remote outside Italy, 487. In Sicily he commits his office to a subdeacon, ibid. The image of the great vicars, 565. They were called priests and bishops of the second order, ibid. The vicariate of the Apostolic See is sometimes granted to a place, not to a person; sometimes to a person, not to a place, 573. To what bishop of Arles this vicariate was formerly given, 781. Gregory commits his office in the Gauls to Virgilius of Arles, 781. What his power was, 783. Alone he decided nothing except in lighter cases, 784. How he ought to conduct himself in matters of faith or greater affairs, ibid. The vicars or place-holders were formerly called senators, 593, 594.
Another is appointed prefect by the vicar of the City, 1076. Under the vicar of the City there were ten provinces, ibid. What a viscount is, 909. The vicedominus. The duties of the vicedominus were various, 498. Their dignity, ibid. The vicedominus is today called the major-domo, ibid. The vicedomini were sometimes distinguished from the stewards (oeconomi), ibid. What their charge was, 498, 832. The vicedominus is to be appointed by the bishop, 1172. Or by the whole clergy, if the bishop neglects it, ibid. Victor, primate of Numidia, 715, 915, 1198, 1199, 1200. Victor, bishop of Palermo, is ordered to come to Rome to clear himself, 557. The examination of his case is committed to abbot Marinianus and the notary Benenatus, 642, 643. If he is guilty, he is to be deprived of communion and shut up in a monastery, 643.
He is charged with negligence concerning a monastery, 732. For synagogues of the Jews unjustly seized and rashly consecrated, he is ordered to pay the price, 973, 974. See the alphabetical Index of Letters. Victor, bishop of Fausiana in Sardinia, 932, 1093. He is engaged in converting the idolaters in Sardinia, 1106. Victor, deacon of Carthage, 609. What victors are called in a field within the walls, 45. Victory. Without the toil of contest there is no palm of victory, 325. Victory is to be attributed not to the valour of soldiers but to the will of God, 678. A more excellent victory is born of despair, one that has been won by the sweat of exceeding toil, 776. Victoria, when the goods of the monastery of St. [Martin]...
of St. Martin in Sicily had been scattered, aspired to the office of prioress and afterwards of abbess, 732. Gregory orders her to be examined, and, having restored what she had given, to be sent away into another monastery, ibid. Victorianus, a priest, 1044. Victorinus, bishop of Taormina, 558. Victorinus, deacon of Numidia, 659, 660. Victorius composed the Paschal cycle in the middle of the fifth century, 1037. The Scots and St. Columban rejected this cycle, 1037. Columban demands that it be rejected by the Roman Church, 1038. The care of widows pertains to the bishops, 499. It was granted to the bishops by emperors and kings to protect their causes, 627. The canons forbid the widows of clerics, their husbands dead, to marry again, 716.
A widow whose husband abstained from his ministry is not bound by this law, 717. Why second marriages are forbidden to the widows of clerics, 716. Vienne, a city of the Gauls, for a time a rival of the Church of Arles, 831. The breast bared of the breastplate of vigilance lies open to darts, 89, 90. The vigilant mind is like the steersman of a ship, 90. A mind sleeping from care of its own solicitude is beaten and feels no pain, 90. It is dragged and does not perceive it, 90. Under the protection of God one must keep watch, 328. How useful is a cautious provision against faults, 976. Gregory asks that the household of Vigildus be released, 571. Pope Vigilius, wavering concerning the Fifth Council and the Three Chapters to be condemned, 615. He gave occasion to schism, or added force to it, 682. He condemned the Empress Theodora and the Acephali, 615.
And Theodore, bishop of Caesarea in Cappadocia, 616. Vigilius exercised the office of the prefecture of Milan before John, 953. Vincentius, deacon of the Church of Lamigo, complained to Gregory about his bishop Argentius, 566, 567. Vincentius of Lérins, a monk, 1101. Vincomalus is appointed defender of the Church, 756, 823. Vintarith, 1242. What wine signifies, 23. How the Lord bestows His wine upon us, 73. Tregestum. See Tergestum. The tremissis, the third part of a gold solidus, 570, 707, 734. It was equivalent to about our silver crown, 708. Tres-Tabernae, formerly a city of Latium, 614. Its see is united to the Church of Velitrae, 614. Tribulation. The fire of tribulation, when it does not purge away the rust of vices, shows the soul to be hardened, 53.
For those placed in the greatest tribulation, the only consolation is the mercy of the Creator, 1062. God did not promise His elect in this life the joys of delight, but the bitterness of tribulation, 1127. Let tribulation not crush one's strength, 1233. The Council of Tribur in the year 895. It relates a story taken from Gregory's Dialogues, 107. There were various ranks of tribunes, 499. A tribune who was a cleric, 696. Tributes profit less toward usefulness if they are collected with sin, 769. Formerly the possessions of ecclesiastics were exempt from all tribute, 1017. Tributes are to be paid even by religious, 1059. Tricala. See Trecala. The origin of the trentals of Masses, 468. Trinity.
Abraham, saluting the three angels as one, declared the subsistences of the Trinity to be of one substance, 617. Baptism is to be conferred in the name of the Trinity, 1167. Otherwise it is null, 1168. What the tripedica is, 261. The devil appears to Saint Benedict furnished with a tripedica, ibid. Which sad persons are to be admonished, 37. The sad readily fall into anger, ibid. Wheat. By the measure of wheat the manner of the word is expressed, 99. Wheat multiplied by a miracle, 192. What it signifies, 426. Tropea, a city of Calabria, 569. The monks of Tropea, if they live in a religious manner, are to be assisted, ibid. Todi, an episcopal city in Umbria, 192. The bishops of Todi: Fortunatus, 190. See his heading. Sabinianus, 1288. Tullianus, master of the soldiery, 900. Tultus.
That is, one carried off, 608, 973, 974, 1035, 1107, 1108. Tunic. By the tunic the Roman ranks were distinguished, 1012. In what way tunics differ from dalmatics, ibid. Of Turin, the bishop Pelagius, 830. Turris, an episcopal city in Sardinia, 550. The visitation of its Church is entrusted, 1052. The bishop of Turris, Marinianus, 550, 932. Gregory orders that guardians be given to the orphans of the Church's tenant-farmers, to govern their goods, 535. A guardian is forbidden to marry his ward, 575. Timbrel. What it means to praise God on the timbrel but not in the choir, 68. What it means to praise God on the timbrel and in the choir, 880. Tyndaris, formerly an episcopal city in Sicily, 672, 994. The bishop of Tyndaris, Eutychius, 672. What it signifies, 135.
What it means for the breasts to be pressed in Egypt, 82. The ell (ulna) is sometimes taken for the cubit, sometimes for the span to which both hands are extended, 671. Vengeance. Some do not seek vengeance at once, but long after injuries have been inflicted, 44, 45. To whom these are like, 45. Discreet leniency in correction has more power than strictness in exacting vengeance, 1051. The mutual harmony of the prelates of the Church is to be fostered more zealously, 879. An ounce is of five hundred and seventy-six grains, 708. Six solidi to an ounce, 648, 708. Nine ounces, that is three quarters of any thing, 537. These matters into six ounces; that is, the heir of the middle part of the succession, 537, 539, 626.
An heir in eight ounces, that is, one who obtains two of three parts, 577, 990. An heir in four ounces, that is, one who obtains only one part of three, 673, 990. An heir in one ounce, 1189, 1190. The cause of the union of Churches is the advantage or necessity of the Church, 495. How many reasons there are for uniting one Church to another, ibid. Churches are united in three ways, ibid. The Church of Carina is united to that of Reggio, 597, 799. Cumae is united to Misenum, 606. Formiae is united to Minturnae, 493. The Church of Tres Tabernae is united to that of Velitrae, 614. With what zeal unity is to be procured, 972. The name of universal bishop is called by Gregory a name of error, 742. A foolish and proud term, ibid. A perverse term, 742, 743.
An unspeakable term, 745, 850. A wicked term, 747. A name of blasphemy in which the honor of all priests is taken away, 749, 771. A word of pride, through which grave scandal is generated in the churches, 878. By this term he says the whole faith of the Church is corrupted, 873. Gregory is found under this heading, 749, 881, 984. Gregory is wrongly accused, as though he gave occasion to scandal for no cause, 873, 881. The title of universal bishop was offered in the Council of Chalcedon in certain petitionary documents to the Roman pontiffs, 743, 749, 750, 771, 919. But none of them wished to usurp this to himself, 749, 771, 919. Pope Hadrian in the Seventh Synod contended with Tarasius about this title, 749.
Gregory rejected this when it was offered to him, 771, 919. In what sense the Greeks attributed the title of ecumenical to their patriarch, 749, 772. What it signifies, 190. Urbanus, abbot of a monastery outside Cagliari, 1107. Urbicus, provost, 596, 732. He is said to be abbot of the monastery of Saint Hermes at Palermo, 824. Who he was, 1136. He is accused of imprudence, 1136 and following. He is rather harshly rebuked by Gregory, 1137. See the alphabetical index of the Letters. The election of Urbicus to be bishop of Palermo is approved, 1228. Why one who resists is not to be compelled, ibid. Urbicus, defender, 639. Urbicus, husband of the lady Palatina, 528. Urbinum, a city of Umbria, 641. The bishop of Urbino, Leontius, 641, 774. Urbitius, bishop of Dyrrachium, 898, 983. Urbs Vetus (Orvieto), an episcopal city of Etruria, 498.
The bishop of Urbs Vetus, John, 498. Among profane authors, 'urgere' (to press) is sometimes taken for 'to be imminent,' 410. Ursicinus, bishop of Cahors, to whom, when deposed, his right was preserved, but curtailed and restricted, 495. Ursicinus, bishop of Turin, 1022. Gregory demands that the parishes taken away be restored to Ursicinus, 1022, 1023. Ursicinus, who wrote against John, bishop of Ravenna, is to be restrained, 720. Ursus, a monk, though far distant, was summoned by another dying monk and merited it, 425, 428. Ursus ministers to Florentius, servant of God, 309. He pastures sheep, ibid. Ustica, an island of Sicily, one of the Aeolian islands, 469. Usury is forbidden by divine and canon law, 955. But what precisely is usury, and to whom it applies, is not so certain, ibid.
It pleases Gregory that money be lent to the Church's tenants in necessity, without interest, 734, 735. Use and right are sometimes separated, 522. Usefulness is taken for occupation, 591, 592. Utinum (Udine), a city in the province of Friuli, having its patriarchal see, transferred to Aquileia, 502. Otricoli, a town of Umbria, 299. Its various names, ibid. The bishop of Otricoli, Dominicus, 1291. What it signifies for a brother to refuse to take the wife of his deceased brother, 6. What it means to spit in the face of a woman unwilling to be taken, 7. What it means to have a wife as though not having one, 79. Valdarichus, 1191. Valentinianus, first abbot of the Lateran monastery, 208. Valentinianus, a monk of the Gregorian monastery, whose death is foretold, 409.
Valentinus, the abbot under whom Gregory professed the monastic life, 172. Valentinus, abbot, 722. Valentinus, defender of the Church of Milan, a very unsteady man, 461. Demons at night dug up his body, buried in the church of the blessed martyr Syrus, and dragged it outside the church, ibid. Valentinus, priest of the monastery, 954. Valentinus, an African bishop, 916. Valentio, first abbot of a monastery in the province of Valeria, then of the monastery of Saint Gregory at Rome, 404. From him Gregory learned the things which he relates about a certain priest in his Dialogues, 329, 404. On what day his memory is celebrated, 404. Valeria, a region of Latium, 164. Whence it is so called, 1042. It was called the province of the Marsi, 405.
Valerianus, a Roman priest, sent to Barca in Africa to ransom captives, 636. Valerianus, cleric of the Church of Fermo, 943. The notary of the same Church built an oratory on his own estate, 986. Valerianus, a monk, 756. Valerianus, an advocate at Rome, 412. Valerianus, a patrician, disdains to set a limit to his depraved ways, 460. Because the bishop of Brescia buried him in the church after his death, he was punished with a sudden death, ibid., 461. Health. See Salus. What the mattock (vanga) is, 304. Vanity. What those ought to consider who do evil secretly and good publicly, 95. They are whitened sepulchres, 95. They sell a thing of infinite price for a paltry sum, ibid. They live for others and die to themselves, 95.
In what manner Christ said our works are to be seen, and in what manner they are not to be seen, 96. If the appetite for pleasing men creeps in, all the labor of a good work is done in vain, 626. Vantilo, 1024. Vapincum (Gap), a city of Gaul, 1011. The bishop of Gap, Aregius, ibid. Varmaricarius, envoy of Brunhilda, 1219, 1220. And of Theoderic, 1221. See Bargoaldus. The estate of Varro (Varroniana massa), 537. Who are said to carry the vessels of the Lord, 13, 508. Who are the keepers of the vessels, 213. The sacred vessels are the minds of the faithful, ibid. The clerics of the Church of Venafro sold the sacred vessels to a Jew, 554. Laws and canons permit sacred vessels to be sold for the redemption of captives, 859, 886. Vectanus, a count, 985.
What the gilded bars of shittim wood and the rings to be inserted into the ark signify, 4. Why the bars are ordered to be overlaid with gold, ibid. Why they must always be in the rings, ibid. 'Vel' (or) has the force of the copulative 'and,' 702. Velia, formerly an episcopal city of Lucania, 605. Velletri, a city of Campania in Italy, 578. The see of Velletri was transferred by Saint Gregory to a safer place, 578, 579. The Church of Tres Tabernae is united to the Church of Velletri with all its rights and revenues, 614. See its heading. Velox, master of the soldiery, 570. The veil. Virgins formerly did not receive the veil immediately after making the vow of virginity, 692. The blessing of the veil belonged to the bishop, 693, 754. The veil was formerly solemnly given to virgins at the altar, 693.
The blessing of the veil for an abbess was more solemn than that of the other nuns, 692. The custom of veiling virgins is most ancient, 754. It is a sacrilege to lay aside the veiling, 754. Veils hung up in churches, 1123, 1124. Venafro, a city of Campania in Italy, 554. The clerics of this Church sold the sacred furnishings to a Jew, which Saint Gregory orders to be restored, and the clerics to be subjected to penance, 555. Let there be no venality in ordinations, 639, 660. See Simony. Venantius, bishop of Luni, 293, 296, 297, 660. See the alphabetical index of the Letters. Venantius, bishop of Perugia, 1211. Venantius, bishop, 1238. Venantius, a patrician and former monk, 153. He was not chancellor, 522.
Gregory exhorts him to return more quickly to the monastic life, 523. Venantius took a wife, from whom he begot daughters Barbara and Antonina, 522, 1033. Gregory endeavors to recall him, when near death, to the monastic habit, 522. He offers to convene a council in which his case may be discussed, 524. Gregory despairs of his salvation unless he withdraws from his refuge and puts on the monk's habit, 523. How solicitous Gregory was for his salvation, 1119 and following. See the alphabetical index of the Letters. Venantius, a patrician of Palermo, 1183, 1208, 1228. Venantius, nephew of the patrician Opilio, 619. Poison drunk after the sign of the cross does no harm, 288. Saint Benedict heals one infected with poison, 257.
'Venerari' (to venerate) is sometimes taken passively by Gregory, 379, 380. Venerius, bishop of Cagliari, 1303. Whether the letter of Gregory to him that is circulated is genuine, 1304. Venerius, bishop of Vibo, 962. To him the visitation of the Church of Tauriana is entrusted, 1652. Pardon of the sins of thought is easy, 86. He rightly asks pardon of his fault who first releases the offenses committed against himself, 473. Easiness of pardon is pernicious, 637. What it means to come to the commonwealth, 766. Vennianus, 1039. The belly. By the name of the belly the mind is signified, 51. The belly is signified by the name of the chief of the cooks, 61. He who serves the belly is bound by the snares of vices, 62. What the wind signifies, 56. What it means for one observing the wind not to sow, ibid.
Which talkative persons are to be admonished, 54. The Word of God is partly written, partly handed down; both are equally to be venerated by the faithful, 515. In what way the divine Word was made flesh, 1168. Amid human words the heart flows away, 33. What it means to be ensnared by the words of one's own mouth, 38. From idle words one comes to harmful ones, 34, 35, 313. What an idle word is, 53. Which bashful persons are to be admonished, 41. Truth. Nothing is easier for speaking than the truth, 47. It is a lesser transgression not to know the truth than not to abide in it once known, 301. Which double-dealing persons are to be admonished, 47, 48. The bishop of Besançon, Vitalis, 1288. The wardrobe (vestiarium) is taken either for the cupboard of garments or for the vestiary matter itself, 650. The wardrobe-keeper (vestiarius), who has charge of the wardrobe, ibid.
There is also a second in charge after the wardrobe-keeper, and a supreme prefect of the wardrobe, ibid. Footstep. To tarry at the footsteps of emperors, 1130. What the vestments of priests signify, 17, 511. Why little bells were inserted in the vestments of the priest, ibid. Veteranus, priest of the Church of Salona, 1065, 1223. Those who hold to the narrow way in the peace of the Church are prepared for martyrdom, 340. The road traveled by the just, signified in a vision by a bridge, 432, 433, 436. Viaticum is used for the Eucharistic communion, 397, 733. For absolution, 397. The ancients called viaticum everything that availed toward a secure departure from this life, 733, 926. Viaticum is not to be denied to those doing penance when death is imminent, 1250. Viator, deacon of Catania, 900.
Viator, a former tribune, 1003. Vibo, formerly an episcopal city of the Bruttii, now a fortress of the province of Further Calabria, 825. 'Vicarius' (vicar) sometimes means the same as successor, 1095, 1300. Other meanings of this word, 1104, 1105, 1106. The pope was formerly accustomed to appoint his vicars, whether metropolitans or bishops, in the remote provinces outside Italy, 487. In Sicily he entrusts his office to a subdeacon, ibid. An image of great vicars, 565. Priests and bishops of the second order were so called, ibid. The vicariate of the Apostolic See is sometimes granted to a place, not to a person; sometimes to a person, not to a place, 573. What vicariate was formerly given here to the bishop of Arles, 781.
Gregory entrusts his office in the Gauls to Virgilius of Arles, 781. What his power was, 783. Alone he defined nothing except in lighter causes, 784. How he ought to conduct himself in causes of faith or greater affairs, ibid. Vicars, or those holding the place of another, were formerly called senators, 593, 594. The prefect was distinct from the vicar of the City, 1076. Under the vicar of the City there were ten provinces, ibid. What a viscount (vicecomes) is, 909. The vicedominus. Various were the offices of the vicedominus, 498. Their dignity, ibid. The vicedominus is today called the major-domo, ibid. The vicedomini were sometimes distinguished from the stewards (oeconomi), ibid. What their charge was, 498, 832. The vicedominus is to be instructed by the bishop, 1172. Or by the whole clergy, if the bishop neglects it, ibid.
Victor, primate of Numidia, 715, 915, 1198, 1199, 1200. Victor, bishop of Palermo, is ordered to come to Rome to clear himself, 557. The examination of his case is entrusted to abbot Marinianus and the notary Benenatus, 642, 643. If he is guilty, he is to be deprived of communion and shut up in a monastery, 643. He is accused of negligence concerning the monastery, 732. He is ordered to pay the price for the Jewish synagogues unjustly occupied and rashly consecrated, 973, 974. See the alphabetical index of the Letters. Victor, bishop of Fausiana in Sardinia, 932, 1093. He devotes himself to converting the idolaters in Sardinia, 1106. Victor, deacon of Carthage, 609. Which victors on the field within the walls are captured, 45. Victory.
Without the labor of the contest, there is no palm of victory, 325. Victory is to be attributed not to the valor of the soldiers, but to the will of God, 678. A more excellent victory is born of desperation, which has been won by the sweat of exceeding toil, 776. Victoria, when the goods of the monastery of Saint Martin in Sicily had been scattered, aspired to the office of prioress and afterward of abbess, 732. Gregory orders that she be examined and, having restored what she had given, be dismissed into another monastery, ibid. Victorianus, priest, 1044. Victorinus, bishop of Taormina, 558. Victorinus, deacon of Numidia, 599, 660. Victorius composed the Paschal cycle in the middle of the fifth century, 1037. The Scots and Saint Columban rejected this cycle, 1037. Columban demands that this be rejected by the Roman Church, 1038.
The care of widows pertains to the bishops, 499. It was granted to bishops by emperors and kings to defend their causes, 627. The canons forbid the widows of clerics, when their husbands are dead, to marry again, 716. A widow whose husband abstained from his ministry is not bound by this law, 717. Why second marriages are forbidden to the widows of clerics, 716. Vienne, a city of the Gauls, for some time a rival of the Church of Arles, 831. The breast bared of the breastplate of vigilance lies open to darts, 89, 90. A vigilant mind is like the helmsman of a ship, 90. A mind sleeping from care for its own solicitude is beaten and does not grieve, 90. It is dragged and does not feel it, 90. One must keep watch under the protection of God, 328. How useful is the cautious foresight of faults, 976.
Gregory asks that the household of Vigildus be released, 571. Pope Vigilius, uncertain about the Fifth Council and the Three Chapters to be condemned, 615. He gave occasion to schism, or added strength to it, 682. He condemned the Empress Theodora and the Acephali, 615. And Theodore, bishop of Caesarea in Cappadocia, 616. Vigilius exercised the office of the prefecture of Milan before John, 953. Vincentius, bishop of Sardinia, 932. Vincentius, deacon of the Church of Lamigo, complained to Gregory about his bishop Argentius, 566, 567. Vincentius of Lérins, a monk, 1101. Vincomalus is appointed defender of the Church, 756, 823. Vintarith, 1242. What wine signifies, 23. How the Lord bestows His wine upon us, 73. Tregestum. See Tergestum.
The tremissis, the third part of a gold solidus, 570, 707, 734. It was equivalent to about our silver crown, 708. Tres-Tabernae, formerly a city of Latium, 614. Its see is united to the Church of Velitrae, 614. Tribulation. The fire of tribulation, when it does not purge away the rust of vices, shows the soul to be hardened, 53. For those placed in the greatest tribulation, the only consolation is the mercy of the Creator, 1062. God did not promise His elect in this life the joys of delight, but the bitterness of tribulation, 1127. Let tribulation not crush one's strength, 1233. The Council of Tribur in the year 895. It relates a story taken from Gregory's Dialogues, 107. There were various ranks of tribunes, 499. A tribune who was a cleric, 696.
Tributes profit less toward usefulness if they are collected with sin, 769. Formerly the possessions of ecclesiastics were exempt from all tribute, 1017. Tributes are to be paid even by religious, 1059. Tricala. See Trecala. The origin of the trentals of Masses, 468. Trinity. Abraham, saluting the three angels as one, declared the subsistences of the Trinity to be of one substance, 617. Baptism is to be conferred in the name of the Trinity, 1167. Otherwise it is null, 1168. What the tripedica is, 261. The devil appears to Saint Benedict furnished with a tripedica, ibid. Which sad persons are to be admonished, 37. The sad readily fall into anger, ibid. Wheat. By the measure of wheat the manner of the word is expressed, 99. Wheat multiplied by a miracle, 192.
What it signifies, 426. Tropea, a city of Calabria, 569. The monks of Tropea, if they live in a religious manner, are to be assisted, ibid. Todi, an episcopal city in Umbria, 192. The bishops of Todi: Fortunatus, 190. See his heading. Sabinianus, 1288. Tullianus, master of the soldiery, 900. Tultus, that is, one carried off, 608, 973, 974, 1035, 1107, 1108. Tunic. By the tunic the Roman ranks were distinguished, 1012. In what way tunics differ from dalmatics, ibid. Of Turin, the bishop Pelagius, 830. Turris, an episcopal city in Sardinia, 550. The visitation of its Church is entrusted, 1052. The bishop of Turris, Marinianus, 550, 932. Gregory orders that guardians be given to the orphans of the Church's tenant-farmers, to govern their goods, 535.
A guardian is forbidden to marry his ward, 575. Timbrel. What it means to praise God on the timbrel but not in the choir, 68. What it means to praise God on the timbrel and in the choir, 880. Tyndaris, formerly an episcopal city in Sicily, 672, 994. The bishop of Tyndaris, Eutychius, 672. What it signifies, 435. What it means for the breasts to be pressed in Egypt, 82. The ell is sometimes taken for the cubit, sometimes for the span to which both hands are extended, 671. Vengeance. Some do not seek vengeance at once, but long after injuries have been inflicted, 44, 45. To whom these are like, 45. Discreet leniency in correction has more power than strictness in exacting vengeance, 1051. The mutual harmony of the prelates of the Church is to be fostered more zealously, 879.
An ounce is of five hundred and seventy-six grains, 708. Six solidi to an ounce, 648, 708. Nine ounces, that is three quarters of any thing, 537. An heir in six ounces, that is, the heir of the middle part of the succession, 537, 539, 626. An heir in eight ounces, obtaining two of three parts, 577, 990. An heir in four ounces, that is, one who obtains only one part of three, 673, 990. An heir in one ounce, 1189, 1190. The cause of the union of Churches is the advantage or necessity of the Church, 495. How many reasons there are for uniting one Church to another, ibid. Churches are united in three ways, ibid. The Church of Carina is united to that of Reggio, 597, 799. Cumae is united to Misenum, 606. Formiae is united to Minturnae, 493. The Church of Tres Tabernae is united to that of Velitrae, 614.
With what zeal unity is to be procured, 972. The name of universal bishop is called by Gregory a name of error, 742. A foolish and proud term, ibid. A perverse term, 742, 743. An unspeakable term, 745, 850. A wicked term, 747. A name of blasphemy in which the honor of all priests is taken away, 749, 771. A word of pride, through which grave scandal is generated in the churches, 878. By this term he says the whole faith of the Church is corrupted, 873. Gregory is found under this heading, 749, 831, 984. Gregory is wrongly accused, as though he gave occasion to scandal for no cause, 873, 881. The title of universal bishop was offered in the Council of Chalcedon in certain petitionary documents to the Roman pontiffs, 743, 749, 750, 771, 919.
But none of them wished to usurp this to himself, 749, 771, 919. Pope Hadrian in the Seventh Synod contended with Tarasius about this title, 749. Gregory rejected this when it was offered to him, 771, 919. In what sense the Greeks attributed the title of ecumenical to their patriarch, 749, 772. What it signifies, 190. Urbanus, abbot of a monastery outside Cagliari, 1107. Urbicus, provost, 596, 732. He is said to be abbot of the monastery of Saint Hermes at Palermo, 824. Who he was, 1136. He is accused of imprudence, 1136 and following. He is rather harshly rebuked by Gregory, 1137. See the alphabetical index of the Letters. The election of Urbicus to be bishop of Palermo is approved, 1228. Why one who resists is not to be compelled, ibid. Urbicus, defender, 639. Urbicus, husband of the lady Palatina, 528.
Urbinum, a city of Umbria, 641. The bishop of Urbino, Leontius, 641, 774. Urbitius, bishop of Dyrrachium, 898, 983. Urbs Vetus (Orvieto), an episcopal city of Etruria, 498. The bishop of Urbs Vetus, John, 498. Among profane authors, 'urgere' (to press) is sometimes taken for 'to be imminent,' 410. Ursicinus, bishop of Cahors, to whom, when deposed, his right was preserved, but curtailed and restricted, 495. Ursicinus, bishop of Turin, 1022. Gregory demands that the parishes taken away be restored to Ursicinus, 1022, 1023. Ursicinus, who wrote against John, bishop of Ravenna, is to be restrained, 720. Ursus, a monk, though far distant, was summoned by another dying monk and merited it, 425, 428. Ursus ministers to Florentius, servant of God, 309. He pastures sheep, ibid.
Ustica, an island of Sicily, one of the Aeolian islands, 469. Usury is forbidden by divine and canon law, 955. But what precisely is usury, and to whom it applies, is not so certain, ibid. It pleases Gregory that money be lent to the Church's tenants in necessity, without interest, 734, 735. Use and right are sometimes separated, 522. Usefulness is taken for occupation, 591, 592. Utinum (Udine), a city in the province of Friuli, having its patriarchal see, transferred to Aquileia, 502. Otricoli, a town of Umbria, 299. Its various names, ibid. The bishop of Otricoli, Dominicus, 1291. What it signifies for a brother to refuse to take the wife of his deceased brother, 6. What it means to spit in the face of a woman unwilling to be taken, 7. What it means to have a wife as though not having one, 79. Valdarichus, 1191.
Valentinianus, first abbot of the Lateran monastery, 208. Valentinianus, a monk of the Gregorian monastery, whose death is foretold, 409. Valentinus, the abbot under whom Gregory professed the monastic life, 172. Valentinus, abbot, 722. Valentinus, defender of the Church of Milan, a very unsteady man, 461. Demons at night dug up his body, buried in the church of the blessed martyr Syrus, and dragged it outside the church, ibid. Valentinus, priest of the monastery, 954. Valentio, an African bishop, 916. Valentio, first abbot of a monastery in the province of Valeria, then of the monastery of Saint Gregory at Rome, 404. From him Gregory learned the things which he relates about a certain priest in his Dialogues, 329, 404. On what day his memory is celebrated, 404.
Valeria, a region of Latium, 164. Whence it is so called, 1042. It was called the province of the Marsi, 405. Valerianus, a Roman priest, sent to Barca in Africa to ransom captives, 636. Valerianus, cleric of the Church of Fermo, 943. The notary of the same Church built an oratory on his own estate, 986. Valerianus, a monk, 756. Valerianus, an advocate at Rome, 412. Valerianus, a patrician, disdains to set a limit to his depraved ways, 460. Because the bishop of Brescia buried him in the church after his death, he was punished with a sudden death, ibid., 461. Health. See Salus. What the mattock is, 304. Vanity. What those ought to consider who do evil secretly and good publicly, 95. They are whitened sepulchres, 95. They sell a thing of infinite price for a paltry sum, ibid.
They live for others and die to themselves, 95. In what manner Christ said our works are to be seen, and in what manner they are not to be seen, 96. If the appetite for pleasing men creeps in, all the labor of a good work is done in vain, 626. Vantilo, 1024. Vapincum (Gap), a city of Gaul, 1011. The bishop of Gap, Aregius, ibid. Varmaricarius, envoy of Brunhilda, 1219, 1220. And of Theoderic, 1221. See Bargoaldus. The estate of Varro (Varroniana massa), 537. Who are said to carry the vessels of the Lord, 13, 508. Who are the keepers of the vessels, 213. The sacred vessels are the minds of the faithful, ibid. The clerics of the Church of Venafro sold the sacred vessels to a Jew, 554. Laws and canons permit sacred vessels to be sold for the redemption of captives, 859, 886. Vectanus, a count, 985.
What the gilded bars of shittim wood and the rings to be inserted into the ark signify, 4. Why the bars are ordered to be overlaid with gold, ibid. Why they must always be in the rings, ibid. 'Vel' (or) has the force of the copulative 'and,' 702. Velia, formerly an episcopal city of Lucania, 605. Velletri, a city of Campania in Italy, 578. The see of Velletri was transferred by Saint Gregory to a safer place, 578, 579. The Church of Tres Tabernae is united to the Church of Velletri with all its rights and revenues, 614. See its heading. Velox, master of the soldiery, 570. The veil. Virgins formerly did not receive the veil immediately after making the vow of virginity, 692. The blessing of the veil belonged to the bishop, 693, 754. The veil was formerly solemnly given to virgins at the altar, 693.
The blessing of the veil for an abbess was more solemn than that of the other nuns, 692. The custom of veiling virgins is most ancient, 754. It is a sacrilege to lay aside the veiling, 754. Veils hung up in churches, 1123, 1124. Venafro, a city of Campania in Italy, 554. The clerics of this Church sold the sacred furnishings to a Jew, which Saint Gregory orders to be restored, and the clerics to be subjected to penance, 555. Let there be no venality in ordinations, 639, 660. See Simony. Venantius, bishop of Luni, 293, 296, 297, 660. See the alphabetical index of the Letters. Venantius, bishop of Perugia, 1211. Venantius, bishop, 1238. Venantius, a patrician and former monk, 153. He was not chancellor, 522.
Gregory exhorts him to return more quickly to the monastic life, 523. Venantius took a wife, from whom he begot daughters Barbara and Antonina, 522, 1033. Gregory endeavors to recall him, when near death, to the monastic habit, 522. He offers to convene a council in which his case may be discussed, 524. Gregory despairs of his salvation unless he withdraws from his refuge and puts on the monk's habit, 523. How solicitous Gregory was for his salvation, 1119 and following. See the alphabetical index of the Letters. Venantius, a patrician of Palermo, 1183, 1208, 1228. Venantius, nephew of the patrician Opilio, 619. Poison drunk after the sign of the cross does no harm, 288. Saint Benedict heals one infected with poison, 257.
Venerari (to venerate) is sometimes taken by Gregory in a passive sense, 379, 380. Venerius, bishop of Cagliari, 1303. Whether the letter of Gregory circulated under his name is genuine, 1304. Venerius, bishop of Vibo, 962. To him is entrusted the visitation of the church of Tauriana, 1652. Pardon for sins of thought is easily obtained, 86. He rightly asks pardon for a fault who first forgives what has been committed against himself, 473. An easy readiness to pardon is pernicious, 637. What it is 'to come to public affairs,' 766. Vennianus, 1039. The belly. By the name of the belly the mind is signified, 51. The belly is signified by the name of the chief of the cooks, 61. He who serves the belly is bound fast by the snares of the vices, 62. What the wind signifies, 56. What it is that 'he who observes the wind does not sow,' ibid.
Concerning the verbose, how they should be admonished, 54. The Word of God, one part written, another handed down; both alike to be venerated by the faithful, 515. How the divine Word was made flesh, 1168. Amid human words the heart flows away, 33. What it is to be ensnared by the words of one's own mouth, 38. From idle words one arrives at harmful ones, 34, 35, 313. What an idle word is, 53. Concerning the bashful, how they should be admonished, 41. Truth. Nothing is easier to speak than the truth, 47. It is a lesser fault not to know the truth than, having known it, not to abide in it, 301. Concerning the crafty (versipelles), how they should be admonished, 47, 48. Vitalis, bishop of Besançon, 1288. 'Vestiarium' is taken either for the wardrobe of garments or for the vestiary property itself, 650. The vestiarius, who has charge of the vestiary, ibid.
There is also a second officer after the vestiarius; and a supreme prefect of the vestiary, ibid. Footstep. To linger at the footsteps of emperors, 1130. What the priest's vestments signify, 17, 511. Why little bells are inserted into the priest's vestments, ibid. Veteranus, presbyter of the church of Salona, 1065, 1223. Those who hold the narrow way in the peace of the Church are prepared for martyrdom, 340. The way of the just, driven over a bridge, signified in a vision, 432, 433, 436. 'Viaticum' is used for the Eucharistic communion, 397, 733. And for absolution, 397. The ancients called 'viaticum' everything that aided a safe departure from this life, 733, 926. The viaticum is not to be denied to those doing penance when death is imminent, 1250. Viator, deacon of Catania, 900.
Viator, former tribune, 1003. Vibo, a city once episcopal of the Bruttii, now a fortress of the province of further Calabria, 825. 'Vicarius' sometimes means the same as successor, 1095, 1300. Other meanings of this word, 1104, 1105, 1106. The Pope was formerly accustomed to appoint his vicars, metropolitans or bishops, in remote provinces outside Italy, 487. In Sicily he commits his office to a subdeacon, ibid. Image of the great vicars, 565. They were called priests and bishops of the second order, ibid. The vicariate of the apostolic see is sometimes granted to a place, not to a person; sometimes to a person, not to a place, 573. What vicariate was formerly given to the bishop of Arles, 781.
To Virgilius of Arles Gregory commits his office in the Gauls, 781. What his power was, 783. Alone he decided nothing except in lighter cases, 784. How he ought to conduct himself in matters of faith or in greater affairs, ibid. The vicars, or lieutenants, were formerly called senators, 593, 594. The prefect of the City was distinct from the vicar of the City, 1076. Under the vicar of the City there were ten provinces, ibid. What a viscount (vicecomes) is, 909. Vicedominus. The duties of the vicedominus were various, 498. Their dignity, ibid. The vicedominus is today called the major domus, ibid. Sometimes the vicedomini were distinguished from the stewards (oeconomi), ibid. What their charge was, 498, 832. The vicedominus is to be instructed by the bishop, 1172. Or by the whole clergy, if the bishop neglect it, ibid.
Victor, primate of Numidia, 715, 915, 1198, 1199, 1200. Victor, bishop of Palermo, is ordered to come to Rome to clear himself, 557. The examination of his case is committed to abbot Marinianus and the notary Benenatus, 642, 643. If he is guilty, he is to be deprived of communion and shut up in a monastery, 643. He is charged with negligence concerning a monastery, 732. He is ordered to pay a price for Jewish synagogues unjustly occupied and rashly consecrated, 973, 974. See the alphabetical Index of Letters. Victor, bishop of Phausiana in Sardinia, 932, 1093. He labors in converting the idolaters of Sardinia, 1106. Victor, deacon of Carthage, 609. Which victors 'in the field within the walls' are caught, 45. Victory.
Without the toil of contest there is no palm of victory, 325. Victory is to be attributed not to the valor of the soldiers, but to the will of God, 678. A more excellent victory is born from despair, one won by the sweat of excessive labor, 776. Victoria, when the goods of the monastery of St. Martin in Sicily had been dispersed, sought the office of prioress and afterward of abbess, 732. Gregory orders her to be examined, and, when what she had given has been restored, to be dismissed to another monastery, ibid. Victorianus, presbyter, 1044. Victorinus, bishop of Taormina, 558. Victorinus, deacon of Numidia, 699, 660. Victorius composed a Paschal cycle in the middle of the fifth century, 1037. The Scots and St. Columban rejected this cycle, 1037. Columban demands that this cycle be rejected by the Roman Church, 1038.
The care of widows pertains to the bishops, 499. It has been granted to bishops by emperors and kings to protect their causes, 627. The canons forbid the widows of clerics, when their husbands have died, to marry again, 716. By this law a widow is not bound whose husband abstained from his ministry, 717. Why second marriages are forbidden to the widows of clerics, 716. Vienne, a city of the Gauls, for a time a rival of the church of Arles, 831. The breast stripped of the breastplate of vigilance lies open to darts, 89, 90. A vigilant mind is like the steersman of a ship, 90. A mind sleeping through care for its own solicitude is beaten and feels no pain, 90. It is dragged and does not feel it, 90. One must be vigilant under God's protection, 328. How useful is a wary foresight of faults, 976.
Gregory asks that the household of Vigildus be released, 571. Pope Vigilius, doubtful concerning the Fifth Council and the Three Chapters to be condemned, 615. He gave occasion to the schism, or added strength to it, 682. He condemned the Empress Theodora and the Acephali, 615. And Theodore, bishop of Caesarea in Cappadocia, 616. Vigilius exercised the office of the prefecture of Milan before John, 953. Vincentius, bishop of Sardinia, 932. Vincentius, deacon of the church of Lamego, complained to Gregory about his bishop Argentius, 566, 567. Vincentius of Lérins, monk, 1101. Vincomalus is appointed defender of the Church, 756, 823. Vintarith, 1242. What wine signifies, 23.
That the Lord may furnish us His wine, 73. What the wine with oil, poured on the wounds by the Samaritan, signifies, 514. How wine is to be used on days of fasting, 1303. Wine increases by prayers, 185, 189. 'Violently,' that is, reluctantly, unwillingly, 693. To coerce the violent is not to act against the laws, but to bring aid to the law, 627. Man. How men are to be admonished, 35. What the rod signifies, 23. Virgilius, from being abbot either of Lérins or of Autun, is made bishop of Arles, 541. Having heard of Gregory's consecration, he wrote him a letter of congratulation, 541. The use of the pallium, and the vicariate of the apostolic see, are granted to him according to ancient custom, 781, 783, 784, 785.
To him even the greater causes of bishops in the first instance are committed, 783, 784. It was permitted to him to convene councils as often as he judged necessary, 784. He is charged with negligence, 1021. See the alphabetical Index of Letters. Virginity. Humility is to be preserved in virginity, 83. Virginity: how it is a word that not all can receive, 83. Some in a better order are worse, and some in a worse order are better, 83. What the foolish virgins not taking oil, and the wise ones, signify, 1126. Virgin. Eunuchs are called virgins, 83. Virgins in a special way sing the song to the Lamb, ibid. How those inexperienced in sinning are to be admonished, 83. Those who ravish a virgin, and those favoring them, are excommunicated, 1293. How ravishers of virgins are to be regarded. See Ravisher (Stuprator).
Virigantinus, a monk to whom Gregory orders help to be brought, 726. Virtue. What fortifications of the virtues are necessary, 31. The virtues of the soul are destroyed through lust, 61. Before the virtues are grafted in, the vices are to be uprooted, 93, 94. If virtue does not increase, it must decrease, 94. To go backward on the road of virtue is most perilous, ibid. The pitfall of the mind is the memory of virtue, 99. Virtue struggles against the vices, 99. How virtue is handed over into captivity, 101. The examples of virtues are to be preferred to miracles, 115. The followers of virtue do not gain profit for themselves alone, 121. It is easy to feign virtue, difficult to possess virtue, 1269. Virtue is nothing but the highest love of God, ibid.
Vices for the most part pretend that they are virtues, 28, 59, 514. Force and right are opposed, 693. Things done by force are held to be invalid in law, 842. Things visible are seen through things invisible, 381. Why many of the just enjoy visions at death, 389. Which visions are to be examined, ibid. Visions with which certain saints were deemed worthy in the article of death, 389, 392, 393, 396, 397, 400, 404, 409, 420, 425, 432. Nocturnal visions with which monks of holy life were deemed worthy, 453, 456. Visitor. It belonged to the metropolitan to delegate bishops as visitors to desolate churches, 501. There were other visitors who were not bishops, ibid. When a bishop died or otherwise failed, another bishop in the same province undertook the burden of visitation, 501, 562, 823, 824.
Visitors were sometimes designated by the king, 562. Let the visitor of a church not be elected to be its bishop, 575. The visitor could not involve himself in the promotions of clerics without a special mandate, 588, 600, 601, 1227. To visitors is given license to ordain presbyters and deacons in the churches committed to them, 501, 562, 575, 605, 721, 824. To Leontius, visitor of the church of Rimini, the same license is denied, 641. And afterward it is granted to him, 774. To a visitor it is granted to celebrate manumissions, 575. It belonged to the visitor to seek out someone worthy to succeed the deceased bishop, 588, 722, 808, 862, and elsewhere. Whose election he ought to strengthen by his testimony, 601, 720, 808, 1032, 1227, and elsewhere.
He ought to permit none from another church to be elected, unless perhaps no worthy one were found, 588, 601, 1227, and elsewhere. It belonged to the visitor to guard and defend the goods of the bishop and of the widowed church, 588, 600, 737, 738, 753, 774, 808, 862, 987, 988, 993, 1052. The visitor bishop also had charge of the monasteries, 601, 808, 1227. The office of the visitor in spiritual matters, 737, 738, 808, 987. The peoples ought to obey the visitors as their own bishops, 642, 738, 753, 989, 996, 1228, and elsewhere. Stipends are to be granted to the visitors and their clerics, 692. Gregory orders that a hundred solidi with one slave be given to Paulus of Nepi, retiring from the visitation, for his labor, 649.
Let a fourth part of the goods of the church assigned to the bishop pass to the visitor in place of a stipend, 737. Visitation is enjoined for the churches: of Agrigento, 737. Of Rimini, 548, 549, 641. Of Brindisi, 807. Of Capua, 737. Of Crotone, 600. Of Cumae, 587. Of three churches, 605. Of Formia, 862. Of Gallipoli, 807. Of Ortona, 721. Of Interamna, 987. Of Lipari, 807. Of Naples, 575. Of Nepi, 598. Of Palermo, 1227. Of Populonia, 500. Of Ravenna, 754. Of Savona, 562. Of Tadinum, 995, 996. Life. The Christian life is to be estimated not from signs, but from works, 205. Pressed by the weight of human miseries, men in this life should groan rather than rejoice, 854. Our life is like one sailing, 875. The present life is a pilgrimage, 1175.
The common life in the church of Canterbury, 1151. By what rule the practice of the common life is prescribed, ibid. and following. The exercises and tranquillity of the spiritual life, 875. The active and contemplative life. Through the contemplative life we are free for God; through the active, for the salvation of our neighbor, 8. Isaiah praiseworthily desired the former, Jeremiah the latter, ibid. and 848. The contemplative life is signified by Rachel, the active by Leah, 491. Likewise by Mary and Martha, ibid. Magdalene, suspended in the contemplative life, had already transcended the active, which Martha still held, 869. The love of truth seeks holy leisure; the necessity of charity undertakes just business, 621. Vitalianus, bishop of Siponto, 900, 1107.
He is gravely rebuked because he allowed a virgin, having cast off her religious garments, to return to the world, 900. Vitalianus, former presbyter, is sent into Sicily to do penance, 730. Vitalianus, master of soldiers, 570, 590, 591. Vitalis, bishop of Besançon, 1288. Vitalis, third abbot of Monte Cassino after St. Benedict, 203. Vitalis, defender of Cagliari, 926, 980, 1106, 1230. Viterbo, a city in Etruria which succeeded the city of Ferento in the episcopal see, 189. Vice. Those who do not abstain from vices make surrender to the devil, 49. Certain vices beget others from themselves, and arise from others, 60. Certain vices are prudently to be dissembled by the pastor, but, because they are dissembled, to be pointed out, 29.
Some, openly known, are to be tolerated, ibid. Others, though hidden, are to be searched out, 29. Some are to be reproved more harshly, 30. How great a fault it is to cease from rebuking vices, 70. To go 'from gate to gate' is to run from vice to vice in rebuking, 75. He is of God who is roused by the zeal of divine love to strike at vices, 76. He denies that he is of God who refuses to rebuke the life of the carnal, ibid. In the rebuke of vices, peace within is to be preserved with the vicious, 70. Vices are to be cured by opposite medicines, 88. Vices are to be uprooted first, before virtues are grafted in, 93, 94. The vice in which we are most in peril is to be assailed more sharply, even though others be dissembled, 98. Vices are so to be cured that the Pastor does not bend the virtues into their opposites, 97, 98.
Vices falsely pretend that they are virtues, 28, 514. While a vice is believed to be a virtue, fault is heaped up without fear, 57. A glass vessel broken by the sign of the cross, 216. Vitula built the monastery of St. Vitus in Sardinia, 543. Vitulinus, bishop of Siponto, 1287. With what disposition those who revile are to be heard, 1093. The monastery of St. Vitus in Sardinia, by whom built, 522, 543. Vitus, appointed defender, 1120. To live. It is one thing to live blessedly, another to live essentially, 452. Viviana, widow of Felix, to whom Gregory orders a generous subsidy to be offered, 528. Viulandus, 602. When long vowels were formerly distinguished from short ones, 564. To call. Wisdom deserts those whom, long refusing, it has called, 49.
How God admonished the human race before sin, 82. How He calls it after sin, 82. One's own will pertains to gladness, 62. The pious wills of the deceased are not to be broken, but fulfilled, 687, 689, 947. The last will of a deceased person can sometimes be changed, 1107. In marriages the will ought to be free, 693. Pleasure and youth are vain, 377. 'Votivus,' that is, wished-for, desirable, 589, 590. A vow of chastity makes marriage unlawful for the one who vowed it, 81. He who has resolved to undertake a greater good has made the lesser good, which was lawful, unlawful, ibid. Monks formerly did not vow chastity and poverty in express words, although these were essential to the monastic state, 1021.
A living voice is generally wont to draw the heart more strictly than a lesson read in passing, 858. Wound. The wounds of souls are cured with more difficulty than the wounds of bodies, 3. The livid mark of a wound wipes away evils, 51. Closed wounds torment the more, 54. They sin who, while they recognize the wounds of minds, neglect to cure them by the cutting of words, 74. He who does not feel the pain of a wound does not seek the remedies of health, 93. It is better to resist the inflicting of wounds than that those inflicted be cured, 716. A fox is compelled by a miracle to bring back a stolen hen, 192. Vult, one of the three who always adhered to Totila, 237. Vulturnum, a city of Campania in Italy, 951. Vandals. The persecution of the Arian Vandals against the Catholics in Africa under Hunneric, 348.
They cut off the tongues of the bishops, ibid. They lay waste Campania, 277. Warnilfrida, secretary of Ariulph, 1002. The Visigoths converted to the Catholic faith under king Reccared, 347, 348. The island of Vulcano, 778. 'Xenia' are gifts sent, 300, 328. Xenia, a gift given to guests, 587. In law, xenia are taken for small presents, ibid. Not all xenia seem to Gregory to be rejected, 586, 587, 807. What xenia were agreeable to him, 841. The administration of hospices (xenodochia) was by ancient custom in the hands of the bishops, 706. Whence hospices are called the Church's, ibid. Gregory orders the care of hospices to be committed to clerics of known probity, 706. Sometimes committed to subdeacons, 949.
What sort those who preside over hospices ought to be, 706. Gregory does not allow hospices to be neglected, 1259, 1260. A hospice to be built at Jerusalem, 1237. The privilege of the hospice of Autun, 1221, 1222, 1223. Zabardas, duke of Sardinia, 702. Pope Zacharias, at what time he ruled the Church, 111, 118. Why he translated the Dialogues of St. Gregory into Greek, 111, 121. Perhaps he translated them twice, 112. Zalla, an Arian Goth, at first a most bitter enemy of the Catholics and clerics, 261. St. Benedict tames this fierce man, 264. How great the zeal of a good pastor ought to be, 31. The zeal of God tortures the mind of a good pastor, 32. Let zeal not be immoderate, but circumspect, ibid.
Let the love of peace not bend zeal and constancy, 69. Let humility not hinder pastoral zeal, nor vice versa, 514. Zeal for the honor of God in punishing the guilty of most grievous crime, 759. Far be it from a priestly soul to be moved in any cause by private zeal, 812. Certain priests are censured who are moved by no zeal for the souls which they see perishing in heresy or in vices, 834. Zemarchus, tribune, 499. Zeno. Concerning the martyrdom of St. Zeno there is doubt, 325. The Adige, overflowing up to the windows of the church of St. Zeno, did not enter into it, 325. The monastery of St. Zeno, 1264. Zeno, bishop, 794. Zeno, bishop of Epirus, 796. Zittanus, master of soldiers, 1059. What the binding of tares into bundles signifies, 429.