History of Western Philosophy - Bertrand Russell [218]
Britain, which had been Christian under the Romans, had reverted to paganism since the Saxon invasion. There were still remnants of Arianism, and the heresy of the Three Chapters was by no means extinct. The turbulent time infected even bishops, many of whom led far from exemplary lives. Simony was rife, and remained a crying evil until the latter half of the eleventh century.
All these sources of trouble Gregory combated with energy and sagacity. Before his pontificate, the bishop of Rome, though acknowledged to be the greatest man in the hierarchy, was not regarded as having any jurisdiction outside his own diocese. St Ambrose, for example, who was on the best of terms with the Pope of his day, obviously never regarded himself as in any degree subject to his authority. Gregory, owing partly to his personal qualities and partly to the prevailing anarchy, was able to assert successfully an authority which was admitted by ecclesiastics throughout the West, and even, to a lesser degree, in the East. He exerted this authority chiefly by means of letters to bishops and secular rulers in all parts of the Roman world, but also in other ways. His Book of Pastoral Rule, containing advice to bishops, had a great influence throughout the earlier Middle Ages. It was intended as a guide to the duties of bishops, and was accepted as such. He wrote it in the first instance for the bishop of Ravenna, and sent it also to the bishop of Seville. Under Charlemagne, it was given to bishops at consecration. Alfred the Great translated it into Anglo-Saxon. In the East it was circulated in Greek. It gives sound, if not surprising, advice to bishops, such as not to neglect business. It tells them also that rulers should not be criticized, but should be kept alive to the danger of hell-fire if they fail to follow the advice of the Church.
Gregory's letters are extraordinarily interesting, not only as showing his character, but as giving a picture of his age. His tone, except to the Emperor and the ladies of the Byzantine court, is that of a head master—sometimes commending, often reproving, never showing the faintest hesitation as to his right to give orders.
Let us take as a sample his letters during one year (599). The first is a letter to the bishop of Cagliari in Sardinia, who, though old, was bad. It says, in part: 'It has been told me that on the Lord's day, before celebrating the solemnities of mass, thou wentest forth to plough up the crop of the bearer of these presents…. Also, after the solemnities of mass thou didst not fear to root up the landmarks of that possession…. Seeing that we still spare thy grey hairs, bethink thee at length, old man, and restrain thyself from such levity of behaviour, and perversity of deeds.' He writes at the same time to the secular authorities of Sardinia on the same subject. The bishop in question next has to be reproved because he makes a charge for conducting funerals; and then again because, with his sanction, a converted Jew placed the Cross and an image of the Virgin in a synagogue. Moreover, he and other Sardinian bishops have been known to travel without permission of their metropolitan; this must cease. Then follows a very severe letter to the proconsul of Dalmatia, saying, among other things: 'We see not of what sort your satisfaction is either to God or men'; and again: 'With regard to your seeking to be in favour with us, it is fitting that with your whole heart and soul, and with tears, as becomes you, you should satisfy your Redeemer for such things as these.' I am ignorant as to what the wretch had done.
Next comes a letter to Callincus, exarch of Italy, congratulating him on a victory over the Slavs, and telling him how to act towards the heretics of Istria, who erred as to the Three Chapters. He writes also on this subject to the bishop