Chapter 1

About this time, in the year of our Lord 605, having ruled the apostolic Roman Church most illustriously for thirteen years, six months, and ten days, the blessed Pope Gregory died and was taken up to his eternal home in heaven. And it is fitting that he should receive fuller mention in this history, since it was through his zeal that our English nation was brought from the bondage of Satan to the Faith of Christ, and we may rightly term him our own apostle.¹ For during his pontificate, while he exercised supreme authority over all the churches of Christendom that had already long since been converted, he transformed our still idolatrous nation into a church of Christ. So, we may rightly describe him by the term apostle; for if he is not an apostle to others, yet doubtless he is to us, and we are the seal of his apostleship in the Lord.

Gregory was Roman-born, son of Gordian, and descended from ancestors not only noble but devout. Among them was Felix, once bishop of the same apostolic see, a man of high distinction in the Church of Christ, and Gregory maintained this family tradition by the nobility and devotion of his religious life. By God’s grace, he turned his aptitude for worldly success wholly to the attainment of heavenly glory. For he suddenly retired from secular life and sought admission to a monastery. There he entered upon a life of such perfection in grace that in later years he used to recall with tears how his mind was set on high things, soaring above all that is transitory, and how he was able to devote himself entirely to thoughts of heaven. Remaining in the body, he could yet transcend its limitations in contemplation, and looked forward to death, which most men regard as a punishment, as the gateway to life and reward of his labours. He used to mention this, not in order to call attention to his increase in virtue, but lamenting rather the decrease in virtue that he believed himself to have suffered through his pastoral responsibilities. One day, in private conversation with his deacon Peter, Gregory described his former spiritual state, then sadly continued: ‘My pastoral responsibilities now compel me to have dealings with worldly men, and after the unclouded beauty of my former peace, it seems that my mind is bespattered with the mire of daily affairs. For when it has squandered itself in attention to the worldly affairs of numberless people, even though it turns inward again to meditate on spiritual things, it does so with unmistakably lessened powers. So when I compare what I now endure with what I have lost, and when I weigh that loss, my burden seems greater than ever.’

Holy Gregory spoke in this way from deep humility. Yet we cannot but believe that he lost none of his monastic perfection through his pastoral cares, and indeed made greater spiritual progress by his labours for the conversion of souls than in his former peaceful life, especially since, even when he became Pope, he ordered his house as a monastery. When he was first summoned from his monastery, ordained to the ministry of the altar, and sent to Constantinople as representative of the apostolic see, he never abandoned his spiritual exercises even amid the concourse of an earthly palace. For some of his fellow-monks were so devoted to him that they accompanied him to the Imperial city, and he began to maintain a regular religious observance with them. In this way, as he records, their example proved an anchor-cable that held him fast to the peaceful shore of prayer while he was tossed on the restless waves of worldly affairs, and his studies in their company enabled him to refresh a mind distracted by earthly concerns. By their fellowship he was not only strengthened against the temptations of the world, but inspired to ever greater spiritual activity.

When these companions urged him to write a mystical commentary on the often obscure book of Job, he could not refuse a task imposed on him by brotherly affection, which would be of help to many people. So in a work of thirty-five sections he gave a marvellously clear exposition, showing first the literal meaning of the book, then how it refers to the sacraments of Christ and the Church, and in what sense it applies to each one of the faithful. He began this work when papal representative in the Imperial city, and completed it in Rome after he became Pope. During his stay in Constantinople he encountered a new heresy about our state at the resurrection and aided by the grace of Catholic truth crushed it in the very moment of birth. For Eutychius, bishop of that city, was proclaiming that our bodies will then be impalpable, of finer texture than wind and air: but when Gregory heard this, he proved both by the light of reason and by the example of our Lord’s Resurrection that this opinion is utterly opposed to orthodox belief. For the Catholic belief is that the body, when transfigured in the glory of immortality, is indeed made finer by the operation of spiritual power, but remains palpable by reason of its nature. This is exemplified in our Lord’s risen body, of which he said to the disciples: ‘Handle Me, and see; for a spirit hath not flesh and bones as ye see Me have.’ In defence of the Faith, our venerable father Gregory contested this rising heresy so effectively that, with the help of the devout Emperor Tiberius Constantine, it was entirely suppressed, and no one has since been found to revive it.

Gregory also wrote a notable book, The Pastoral Office, in which he describes in clear terms the qualities essential in those who rule the Church, showing how they should live; with what discernment they should instruct their various pupils; and with what constant awareness they should daily call to mind their own frailty. He also compiled forty Homilies on the Gospel, which he divided into two volumes of equal size. He wrote four books of Dialogue, in which, at the request of his deacon Peter, he assembled the most splendid achievements of saints in Italy known or reported to him, to serve as patterns of holy life for posterity. So, whereas in his Commentaries he showed what virtues we should strive for, in describing the miracles of the saints he made clear the splendour of those virtues. In twenty-two homilies he also revealed the illumination latent in the early and latter parts of the prophet Ezekiel, which had hitherto remained very obscure. Further, he compiled a book of answers in reply to the questions of Saint Augustine, first bishop of the English nation, which I have already mentioned and quoted in full in this history. In conjunction with the bishops of Italy he also compiled the short Synodical Book, which deals with the administration of the Church. To these must be added his personal letters. The extent of his writings is all the more amazing when one considers that throughout his youth, to quote his own words, he was often in agony from gastric pain, perpetually worn out by internal exhaustion and frequently troubled by a slow but chronic fever. But in all these afflictions he reflected that holy scripture says: ‘The Lord scourgeth every son whom he receiveth’, and the greater his worldly sufferings, the greater his assurance of eternal joy.

Much might be said of his imperishable genius, which was unimpaired even by the most severe physical afflictions; for while other popes devoted themselves to building churches and adorning them with gold and silver, Gregory’s sole concern was to save souls. Whatever money he had he bestowed zealously to relieve the poor, in order that ‘his righteousness might endure for ever, and his horn be exalted with honour’. Like Job, he might justly claim, ‘When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me, because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me; my judgement was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor; and the cause which I knew not I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.’ And again, ‘I have not withheld the poor from their desire, nor caused the eye of the widow to fail; nor have I eaten my morsel myself alone, and the fatherless hath not eaten thereof. For in my youth compassion grew up with me, and it came forth with me from my mother’s womb.’

Among his deeds of kindness and justice, this also finds a place, that he saved our nation from the grasp of the ancient enemy by the preachers whom, he sent us, and brought it into the abiding liberty of God. He was full of joy at its conversion and salvation, as he mentions with fitting commendation in his Commentary on Job: ‘The tongue of Britain, which formerly knew only the utterance of barbarity, has some time since begun to cry the Hebrew Alleluia to the praise of God. The once restless sea now lies quiet beneath the feet of His saints, and its ungovernable rages, which no earthly princes could tame by the sword, are now quelled at the simple word of His priests in the fear of God. Heathen nations who never trembled before armed hosts now accept and obey the teachings of the humble. For now that the grace of the knowledge of God has enlightened them and His heavenly words are received and miracles too are published abroad, the fear of God restrains them from their former wickedness, and they desire with all their hearts to win the prize of eternal life.’ In these words Gregory proclaims that the holy Augustine and his companions guided the English nation to knowledge of the truth not only by their preaching but also by the display of miracles.

Among many other matters, blessed Pope Gregory decreed that Mass should be said over the tombs of the holy Apostles Peter and Paul in their churches. He also introduced into the Canon of the Mass three petitions filled with the utmost perfection: Order our days in Thy peace, preserve us from eternal damnation, and number us in the flock of Thine elect.

Gregory ruled the Church during the reigns of the Emperors Maurice and Phocas, and in the second year of the latter’s reign he passed from this life and entered the true life of heaven. His body was laid to rest on March the twelfth in the church of Saint Peter the Apostle before the sanctuary, whence he will one day rise in glory with other shepherds of Holy Church. On his tomb was inscribed this epitaph:

Receive, O earth, the body that you gave,

Till God’s lifegiving power destroy the grave.

Over his heaven-bound soul death holds no sway

Who steps through death into a fairer day.

The life of this high Pontiff, here at rest,

With good deeds past all reckoning was blest.

He fed the hungry, and he clothed the chill,

And by his teaching shielded souls from ill.

Wisdom was in his words, and all he wrought

Was as a pattern, acting what he taught.

To Christ he led the Angles, by God’s grace

Swelling Faith’s armies with a new-won race.

O holy pastor, all your work and prayer

To God you offered with a shepherd’s care.

Triumphant now you reap your just reward,

Raised to high place, the consul of the Lord.

I must here relate a story, handed down to us by the tradition of our forebears, which explains Gregory’s deep desire for the salvation of our nation. We are told that one day some merchants who had recently arrived in Rome displayed their many wares in the market-place. Among the crowd who thronged to buy was Gregory, who saw among other merchandise some boys exposed for sale. These had fair complexions, fine-cut features, and beautiful hair. Looking at them with interest, he enquired from what country and what part of the world they came. ‘They come from the island of Britain,’ he was told, ‘where all the people have this appearance.’ He then asked whether the islanders were Christians, or whether they were still ignorant heathens. ‘They are pagans,’ he was informed. ‘Alas!’ said Gregory with a heartfelt sigh: ‘how sad that such bright-faced folk are still in the grasp of the author of darkness, and that such graceful features conceal minds void of God’s grace! What is the name of this race?’ ‘They are called Angles,’ he was told. ‘That is appropriate,’ he said, ‘for they have angelic faces, and it is right that they should become joint-heirs with the angels in heaven. And what is the name of the province from which they have been brought?’ ‘Deira,’ was the answer. ‘Good. They shall indeed be rescued de ira – from wrath – and called to the mercy of Christ. And what is the name of their king?’ ‘Aelle,’ he was told. ‘Then,’ said Gregory, making play on the name, ‘it is right that their land should echo the praise of God our Creator in the word Alleluia.’

Approaching the Pope of the apostolic Roman see – for he was not yet Pope himself – Gregory begged him to send preachers of the word to the English people in Britain to convert them to Christ, and declared his own eagerness to attempt the task should the Pope see fit to direct it. This permission was not forthcoming, for although the Pope himself was willing, the citizens of Rome would not allow Gregory to go so far away from the city. But directly Gregory succeeded to the Papacy himself, he put in hand this long cherished project. He sent other missionaries in his place; but it was his prayers and encouragement that made their mission fruitful. And I have thought it fitting to include this traditional story in the history of our Church.