Who Is Gregory The Great: Idolatry And Iconoclasm?
Gregory the Great: Idolatry and Iconoclasm
By: Meghan Cessna
Western Civilizations WI
Father Bud
21 November 2014
Gregory the Great has been called the Destroyer of Idols wrongly, because there is not enough evidence to support this claim. However, did Gregory the Great open the door to the first iconoclastic period of the 8th century? How can Gregory the Great be wrongly accused of being a destroyer of idols, but yet open the door to the first iconoclastic period? These are important questions that will be investigated so as to better understand Gregory the Great and the end of the 6th century leading into the 8th century.
Gregory the great was born around 540 in Italy. Some background into what was going on around the time …show more content…
that he was born is quite grim. The fall of the Western Roman Empire had taken place over a century before his birth, and the emperor Justinian was planning on reconquering the Western provinces that had been taken over by the Germanic rulers. The Lombard’s were also slowly moving down into Italy to the point where Rome was feeling significant pressure. Eventually this would cause more outbreaks of war around 568. Unfortunately, the war’s that were waged never really succeeded in anything during this time or after Gregory’s life. Also around the time of his birth, the first bubonic plague the bubonic hit Italy infecting many of its citizens. There were constant outbreaks that happened sporadically throughout the century. This plague caused an immensely high amount of illness and death and was significant enough that it wipe out about a third of the population. Because of the plague, populations had decreased greatly causing for there to be a lack of defense around the city and villages. On top of that issue, there was a shortage of man power causing for a poor economy. In other words, Italy was not in a very happy place and morale was probably pretty low. Since villages and cities had military power it can be assumed that no one felt safe. Basically, the world was never at peace for a notable period of time during the time of Gregory’s life or after he had died.
Gregory was born into a wealthy family. They were pious people and the majority of his family was very involved in the church. Pope Felix the III was his great great grandfather and three of his aunts joined the monastic life. It is also believed that Pope Agapetus I may have been a relative. His father also received some sort of secular office, although it is unclear exactly what his position was. It may have been defender, but there is no record of this position even existing until later in history. He received quite a decent education, possibly even legal education as well, and grew up with a normal childhood. Well, as normal as could be expected considering the times. As Gregory aged, he eventually became the first family member recorded in secular office as Prefect of the City. The prefect resided over senatorial meetings, was a peace keeper, and had power over some of the Roman guilds. He was in charge of aqueducts, grain supplies, sewers, and finances. It is believed that he took his duties so seriously that it caused him anxiety. The anxiety actually really bothered him and he thought about it a lot. He was constantly preoccupied in his separation between worldly and interpersonal affairs, but he felt like his affairs were taking a toll on his body and on his mind.
Out of a long, building frustration towards secular life, he eventually sold his patrimony to build monasteries and he gave whatever was leftover to the poor. The first monastery that he built was on Coelian Hill in Rome, and he dedicated it to St. Andrew. He joined this monastery, but only as a monk, and built six others on his family’s property. Soon after that, by now we’re around 579, Pelagius II made him a Deacon. He then made him his personal representative and sent him to Constantinople. He was not very happy about having to go back into the secular life, but he did anyways. His goal was to convince the emperor that Rome was in danger from the Lombards and to send for help. Eventually he went back to his monastery which was to him, the happiest days he ever had. When he spent so much time in the monastery, he was able to put copious amounts of time into studying theology and also formed many new theological ideas. He spent the majority of his life going back and forth between the contemplative and active life.
When Gregory was made Pope about 10 years later, he took the position unwillingly. During his time as Pope, he became very concerned with keeping the people safe from the Lomards because he was receiving no help from the authorities. He was also struggling to keep up with the Byzantines, because they were spending a lot of time trying to protect Ravenna using Rome’s resources. Eventually the Pope made peace with the ruler of the Lombards on his own, which is actually pretty impressive considering he had no help from the Emperor or the Exarch of Ravenna.
At the time of Gregory the Great there existed three basic religions; Christianity, Judaism, and paganism. The term ‘pagan’ was referred to as a religion in the past, but at this point in time it basically means everyone else. The pagans were seen as idolatrous people who never received the sacrament of confession. Gregory spent much of his time encouraging and to a point forcing pagans to seek help from their local bishop. It was expected of everyone who was Christian to not allow pagan rituals to be practiced ever and that it was their duty as Christians to bring these pagans to God.
Now that there is a little background into Gregory’s life, and since paganism has come into the conversation, it is time to look at the letters that Gregory wrote. Since he left no autobiography, the best evidence that can be found about Gregory and his treatment of the pagans, can be found in these letters.
In the letter sent to Eutychius, bishop of Tyndari, he is responding to issues raised about idol worshipers that were brought to his attention by Eutychius. He speaks of how there are “worshipers of idols and adherents to the dogma of the Angelii”. Now as far as the Angelii goes, there isn’t evidence to really support their actual beliefs. They may have been a primitive form of idol worshipers, people who had a different idea of the Trinity, or people that worshiped Angels as divine. Yet, the evidence is unclear on who exactly these people were. Anyways, they worshiped idols which Gregory was obviously against. He then proceeds to tell him that he is going to send Benenatus to help him convert these people. So he never directly says anything about destroying idols, but he is definitely endorsing them to convert these idol worshipers.
Next, in book 4 letter 23 he addresses the nobles and landowners that were currently living in Sardinia. Apparently he had received word that they were allowing the peasants that lived on their estates to worship idols. He then goes to speak about how it is their duty to “provide their souls those things which are eternal”. He pushes them to save them from the “error of idolatry, so that, by leading them led back to the faith, you may make almighty God amenable towards yourselves.” This is just another example of Gregory enabling Christians to go out and convert idol worshipers.
These last two excerpts both support the claim that there is no proof that Gregory was destroying idols. However, he certainly is consumed with the want to destroy the practice of idol worshiping. This is beginning to defend the argument that he is responsible for the first iconoclastic period. He continuously mentions zeal, and placing zeal in the hearts of the Christians that he is writing to. It would make sense that out of zeal his followers could have easily destroyed pagan idols. If people are worshiping idols, wouldn’t it make sense for his followers to take responsibility into their own hands, which he is encouraging them to do, and just get rid of the idols? Through reason, it would make sense that if someone is trying to convert “idol worshipers”, destroying their idols no longer gives them something to worship.
He also speaks to Brunhilde, Queen of the Franks, about her subjects that worshiped idols. He encourages her to restrain her subjects from worshiping “trees or to make sacrilegious offerings over the heads of animals.” He also speaks to Ethelbert, king of the English about “hunt[ing] down the worship of idols, and overturn[ing] the building of temples,” and he says to do this by “terrifying them, by flattering them, by correcting them”. These are both more examples of him wanting to forcefully convert idol worshipers. Again, it never says anything about directly destroying their idols, but it definitely insinuates it, especially when he tells Ethelbert to terrify them. When he speaks to Gregory of Agnellus, bishop of Terracina, he relates “worshiping trees and perpetrating many other illegal acts” to one another. He says that there should be strict punishment. He goes so far as to tell him that if he does not find a way to punish these people, then he will send Count Maurus to arrest them. Gregory is to the point where he is supporting arresting people for worshiping idols. Here is where it seems to get somewhat tricky. In this letter to the bishop of Marseilles, he scolds him for seeing people adoring images in a church and breaking them and throwing them out. So here he seems to be discouraging destroying images. However, this was a Christian church and therefore Christian images, not pagan. He then goes to say, “we certainly applaud you for having had the zeal not to allow anything made by human hands to be adored”. So in this statement, he seems to be supporting the idea of destroying images, as long as they are idols. In the beginning it seems as though he is not supportive of destroying idols, but as he continues to write, it seems like he in fact does commemorate it.
Arguably the most important letter to this paper is the letter of Gregory the Great to the Abbot Mellitus.
In it he speaks about the pagan temples in England. It is the only letter in which he directly speaks of destroying idols. He says that “the temples of the idols in that nation ought not to be destroyed; but let the idols that are in them be destroyed; let water be consecrated and sprinkled in the said temples, let altars be erected, and relics placed there. For if those temples are well built, it is requisite that they be converted from the worship of devils to the service of the true God.” So what it seems like Gregory is doing is taking the temples, leaving them, and transforming them into Christian places of worship. It seems to be a way of incorporating the two religions in a sense, but it is almost like taking the body of a car and putting a different engine in it. The outside looks the same and has not been demolished, but the inside has been changed with a different engine that is taking the car in a different direction. This can be backed up by his next sentence which says, “seeing their temples not destroyed, may remove error from their hearts, and knowing and adoring the true God, may they more freely resort to the places of which they have been accustomed.” Basically he is saying that if they leave the temples, they will continue their routines and continue practicing but towards the true God rather than the pagan idols they were used to worshiping. He then goes onto speaking about how to go about the sacrificing of oxen. He says they should continue this practice, but instead kill cattle and offer them to God. He then uses a biblical reference about the exodus from Egypt. In this reference, God says that sacrifice in the name of God can be used as a way to praise him, as long as it is not to idols, for that is a sin. From this letter, it can be concluded that there is in fact evidence of Gregory ordering a destruction of idols. Yet, considering
this is the only letter that actually speaks of this issue, it’s safe to assume that it is the only time Gregory actually spoke of destroying idols. This also becomes apparent through the statement about the oxen. He never tells them to destroy the oxen and to get rid of the tradition completely. He simply asks for reformation.
After careful research of the letters of Gregory the Great, there is not enough evidence to support the theory that he was a destroyer of idols in the literal sense. However, it can be concluded that he hated idol worshiping and strongly encouraged others, through his letters, to actively seek to end the worshiping of idols. In some letters his language was quite strong and it is safe to assume that people probably did destroy idols out of zeal. It is also safe to assume that by the time of the next century, which is the century of the first iconoclastic period, Gregory had a lot of influence over the people leading into that century to destroy idols. Gregory was following his personal beliefs and taking the bible quite literally when it comes to the ten commandments. He was doing what he thought was right, however he was also promoting oppression of idol worshipers which is not exactly, in today’s beliefs, Christian. Yet, considering the time period and the history surrounding this time period, it is safe to assume that Gregory, even though he was a little over zealous, was acting in the countries best interest.
Bibliography
Evans, G. R. The Thought of Gregory the Great. Cambridge [Cambridgeshire: Cambridge University Press, 1986.
Markus, R. A. Gregory the Great and His World. Cambridge: Cambridge University Press, 1997.
Martyn, John. "3.59." In The Letters of Gregory the Great, 279. Vol. 1. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "4.23." In The Letters of Gregory the Great, 279. Vol. 1. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "8.4." In The Letters of Gregory the Great, 279. Vol. 2. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "8.19." In The Letters of Gregory the Great, 279. Vol. 2. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "9.209." In The Letters of Gregory the Great, 279. Vol. 2. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "11.38." In The Letters of Gregory the Great, 279. Vol. 3. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "11.56." In The Letters of Gregory the Great, 279. Vol. 3. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Sivaramamurti, Calambur. "Accomplishments as Pope." Encyclopedia Britannica Online. Accessed November 21, 2014. http://www.britannica.com/EBchecked/topic/245549/Saint-Gregory-I/241964/Accomplishments-as-pope.
By: Meghan Cessna
Western Civilizations WI
Father Bud
21 November 2014
Gregory the Great has been called the Destroyer of Idols wrongly, because there is not enough evidence to support this claim. However, did Gregory the Great open the door to the first iconoclastic period of the 8th century? How can Gregory the Great be wrongly accused of being a destroyer of idols, but yet open the door to the first iconoclastic period? These are important questions that will be investigated so as to better understand Gregory the Great and the end of the 6th century leading into the 8th century.
Gregory the great was born around 540 in Italy. Some background into what was going on around the time …show more content…
that he was born is quite grim. The fall of the Western Roman Empire had taken place over a century before his birth, and the emperor Justinian was planning on reconquering the Western provinces that had been taken over by the Germanic rulers. The Lombard’s were also slowly moving down into Italy to the point where Rome was feeling significant pressure. Eventually this would cause more outbreaks of war around 568. Unfortunately, the war’s that were waged never really succeeded in anything during this time or after Gregory’s life. Also around the time of his birth, the first bubonic plague the bubonic hit Italy infecting many of its citizens. There were constant outbreaks that happened sporadically throughout the century. This plague caused an immensely high amount of illness and death and was significant enough that it wipe out about a third of the population. Because of the plague, populations had decreased greatly causing for there to be a lack of defense around the city and villages. On top of that issue, there was a shortage of man power causing for a poor economy. In other words, Italy was not in a very happy place and morale was probably pretty low. Since villages and cities had military power it can be assumed that no one felt safe. Basically, the world was never at peace for a notable period of time during the time of Gregory’s life or after he had died.
Gregory was born into a wealthy family. They were pious people and the majority of his family was very involved in the church. Pope Felix the III was his great great grandfather and three of his aunts joined the monastic life. It is also believed that Pope Agapetus I may have been a relative. His father also received some sort of secular office, although it is unclear exactly what his position was. It may have been defender, but there is no record of this position even existing until later in history. He received quite a decent education, possibly even legal education as well, and grew up with a normal childhood. Well, as normal as could be expected considering the times. As Gregory aged, he eventually became the first family member recorded in secular office as Prefect of the City. The prefect resided over senatorial meetings, was a peace keeper, and had power over some of the Roman guilds. He was in charge of aqueducts, grain supplies, sewers, and finances. It is believed that he took his duties so seriously that it caused him anxiety. The anxiety actually really bothered him and he thought about it a lot. He was constantly preoccupied in his separation between worldly and interpersonal affairs, but he felt like his affairs were taking a toll on his body and on his mind.
Out of a long, building frustration towards secular life, he eventually sold his patrimony to build monasteries and he gave whatever was leftover to the poor. The first monastery that he built was on Coelian Hill in Rome, and he dedicated it to St. Andrew. He joined this monastery, but only as a monk, and built six others on his family’s property. Soon after that, by now we’re around 579, Pelagius II made him a Deacon. He then made him his personal representative and sent him to Constantinople. He was not very happy about having to go back into the secular life, but he did anyways. His goal was to convince the emperor that Rome was in danger from the Lombards and to send for help. Eventually he went back to his monastery which was to him, the happiest days he ever had. When he spent so much time in the monastery, he was able to put copious amounts of time into studying theology and also formed many new theological ideas. He spent the majority of his life going back and forth between the contemplative and active life.
When Gregory was made Pope about 10 years later, he took the position unwillingly. During his time as Pope, he became very concerned with keeping the people safe from the Lomards because he was receiving no help from the authorities. He was also struggling to keep up with the Byzantines, because they were spending a lot of time trying to protect Ravenna using Rome’s resources. Eventually the Pope made peace with the ruler of the Lombards on his own, which is actually pretty impressive considering he had no help from the Emperor or the Exarch of Ravenna.
At the time of Gregory the Great there existed three basic religions; Christianity, Judaism, and paganism. The term ‘pagan’ was referred to as a religion in the past, but at this point in time it basically means everyone else. The pagans were seen as idolatrous people who never received the sacrament of confession. Gregory spent much of his time encouraging and to a point forcing pagans to seek help from their local bishop. It was expected of everyone who was Christian to not allow pagan rituals to be practiced ever and that it was their duty as Christians to bring these pagans to God.
Now that there is a little background into Gregory’s life, and since paganism has come into the conversation, it is time to look at the letters that Gregory wrote. Since he left no autobiography, the best evidence that can be found about Gregory and his treatment of the pagans, can be found in these letters.
In the letter sent to Eutychius, bishop of Tyndari, he is responding to issues raised about idol worshipers that were brought to his attention by Eutychius. He speaks of how there are “worshipers of idols and adherents to the dogma of the Angelii”. Now as far as the Angelii goes, there isn’t evidence to really support their actual beliefs. They may have been a primitive form of idol worshipers, people who had a different idea of the Trinity, or people that worshiped Angels as divine. Yet, the evidence is unclear on who exactly these people were. Anyways, they worshiped idols which Gregory was obviously against. He then proceeds to tell him that he is going to send Benenatus to help him convert these people. So he never directly says anything about destroying idols, but he is definitely endorsing them to convert these idol worshipers.
Next, in book 4 letter 23 he addresses the nobles and landowners that were currently living in Sardinia. Apparently he had received word that they were allowing the peasants that lived on their estates to worship idols. He then goes to speak about how it is their duty to “provide their souls those things which are eternal”. He pushes them to save them from the “error of idolatry, so that, by leading them led back to the faith, you may make almighty God amenable towards yourselves.” This is just another example of Gregory enabling Christians to go out and convert idol worshipers.
These last two excerpts both support the claim that there is no proof that Gregory was destroying idols. However, he certainly is consumed with the want to destroy the practice of idol worshiping. This is beginning to defend the argument that he is responsible for the first iconoclastic period. He continuously mentions zeal, and placing zeal in the hearts of the Christians that he is writing to. It would make sense that out of zeal his followers could have easily destroyed pagan idols. If people are worshiping idols, wouldn’t it make sense for his followers to take responsibility into their own hands, which he is encouraging them to do, and just get rid of the idols? Through reason, it would make sense that if someone is trying to convert “idol worshipers”, destroying their idols no longer gives them something to worship.
He also speaks to Brunhilde, Queen of the Franks, about her subjects that worshiped idols. He encourages her to restrain her subjects from worshiping “trees or to make sacrilegious offerings over the heads of animals.” He also speaks to Ethelbert, king of the English about “hunt[ing] down the worship of idols, and overturn[ing] the building of temples,” and he says to do this by “terrifying them, by flattering them, by correcting them”. These are both more examples of him wanting to forcefully convert idol worshipers. Again, it never says anything about directly destroying their idols, but it definitely insinuates it, especially when he tells Ethelbert to terrify them. When he speaks to Gregory of Agnellus, bishop of Terracina, he relates “worshiping trees and perpetrating many other illegal acts” to one another. He says that there should be strict punishment. He goes so far as to tell him that if he does not find a way to punish these people, then he will send Count Maurus to arrest them. Gregory is to the point where he is supporting arresting people for worshiping idols. Here is where it seems to get somewhat tricky. In this letter to the bishop of Marseilles, he scolds him for seeing people adoring images in a church and breaking them and throwing them out. So here he seems to be discouraging destroying images. However, this was a Christian church and therefore Christian images, not pagan. He then goes to say, “we certainly applaud you for having had the zeal not to allow anything made by human hands to be adored”. So in this statement, he seems to be supporting the idea of destroying images, as long as they are idols. In the beginning it seems as though he is not supportive of destroying idols, but as he continues to write, it seems like he in fact does commemorate it.
Arguably the most important letter to this paper is the letter of Gregory the Great to the Abbot Mellitus.
In it he speaks about the pagan temples in England. It is the only letter in which he directly speaks of destroying idols. He says that “the temples of the idols in that nation ought not to be destroyed; but let the idols that are in them be destroyed; let water be consecrated and sprinkled in the said temples, let altars be erected, and relics placed there. For if those temples are well built, it is requisite that they be converted from the worship of devils to the service of the true God.” So what it seems like Gregory is doing is taking the temples, leaving them, and transforming them into Christian places of worship. It seems to be a way of incorporating the two religions in a sense, but it is almost like taking the body of a car and putting a different engine in it. The outside looks the same and has not been demolished, but the inside has been changed with a different engine that is taking the car in a different direction. This can be backed up by his next sentence which says, “seeing their temples not destroyed, may remove error from their hearts, and knowing and adoring the true God, may they more freely resort to the places of which they have been accustomed.” Basically he is saying that if they leave the temples, they will continue their routines and continue practicing but towards the true God rather than the pagan idols they were used to worshiping. He then goes onto speaking about how to go about the sacrificing of oxen. He says they should continue this practice, but instead kill cattle and offer them to God. He then uses a biblical reference about the exodus from Egypt. In this reference, God says that sacrifice in the name of God can be used as a way to praise him, as long as it is not to idols, for that is a sin. From this letter, it can be concluded that there is in fact evidence of Gregory ordering a destruction of idols. Yet, considering
this is the only letter that actually speaks of this issue, it’s safe to assume that it is the only time Gregory actually spoke of destroying idols. This also becomes apparent through the statement about the oxen. He never tells them to destroy the oxen and to get rid of the tradition completely. He simply asks for reformation.
After careful research of the letters of Gregory the Great, there is not enough evidence to support the theory that he was a destroyer of idols in the literal sense. However, it can be concluded that he hated idol worshiping and strongly encouraged others, through his letters, to actively seek to end the worshiping of idols. In some letters his language was quite strong and it is safe to assume that people probably did destroy idols out of zeal. It is also safe to assume that by the time of the next century, which is the century of the first iconoclastic period, Gregory had a lot of influence over the people leading into that century to destroy idols. Gregory was following his personal beliefs and taking the bible quite literally when it comes to the ten commandments. He was doing what he thought was right, however he was also promoting oppression of idol worshipers which is not exactly, in today’s beliefs, Christian. Yet, considering the time period and the history surrounding this time period, it is safe to assume that Gregory, even though he was a little over zealous, was acting in the countries best interest.
Bibliography
Evans, G. R. The Thought of Gregory the Great. Cambridge [Cambridgeshire: Cambridge University Press, 1986.
Markus, R. A. Gregory the Great and His World. Cambridge: Cambridge University Press, 1997.
Martyn, John. "3.59." In The Letters of Gregory the Great, 279. Vol. 1. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "4.23." In The Letters of Gregory the Great, 279. Vol. 1. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "8.4." In The Letters of Gregory the Great, 279. Vol. 2. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "8.19." In The Letters of Gregory the Great, 279. Vol. 2. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "9.209." In The Letters of Gregory the Great, 279. Vol. 2. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "11.38." In The Letters of Gregory the Great, 279. Vol. 3. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Martyn, John. "11.56." In The Letters of Gregory the Great, 279. Vol. 3. Toronto: Pontifical Institute of Mediaeval Studies, 2004.
Sivaramamurti, Calambur. "Accomplishments as Pope." Encyclopedia Britannica Online. Accessed November 21, 2014. http://www.britannica.com/EBchecked/topic/245549/Saint-Gregory-I/241964/Accomplishments-as-pope.