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The Devil in the Writings and Thought of Pope Gregory the Great (590-604)

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The Devil in the Writings and Thought of Pope Gregory the Great (590-604) The Devil in the Writings and Thought of Pope Gregory the Great (590-604) Charlotte Emily Kingston PhD University of York Department of History October 2011 2 ABSTRACT This thesis explores the portrayal of the devil in the writings and thought of Pope Gregory the Great (590-604). It examines his exegetical, hagiographical and homiletic works in addition to his correspondence. It analyses the ways in which Gregory described, understood, and used the figure of the devil, and places this within Gregory's wider conceptual framework. It proposes new ways of approaching the topic, particularly in his exegetical works, and looks as much into the associations that he drew as the doctrines that he preached. By looking at a wide selection of his works, this thesis gives an insight into how this one idea manifested itself across a variety of genres, and also how it affected his practical politics and interpretation of real-life situations. As part of this it explores the relationship between Gregory's diabology and ecclesiology, and the influence of this upon his understanding of the Roman primacy. Whilst Gregory the Great has been subject to vast amounts of scholarship, as of yet no such study has been done which takes into consideration so many of his works. This thesis therefore offers a fresh perspective and provides new ways of thinking about how Gregory used and understood the idea of the devil. 3 CONTENTS Acknowledgements 6 A Note on Translations and Biblical References 7 Author's Declaration 8 1.0 CHAPTER 1: INTRODUCTION 2 1.1 Gregory's Writings 19 1.2 Scholarship on Gregory the Great 21 1.2.1 Political Context: Gregory's Life and Times 28 1.2.2 Intellectual Context: Gregory's Education and Literary Debts 31 1.3 Approach of the Thesis 36 1.3.1 Plan of the Thesis 37 2.0 CHAPTER 2: THE DEVIL IN SCRIPTURE AND IN LATE ANTIQUE THOUGHT 39 2.1 Scripture 41 2.2 Late Antique Authors 44 2.2.1 Augustine and Cassian 47 2.2.2 The Antichrist 48 2.3 Names for the Devil and the Terminology of this Thesis 50 3.0 CHAPTER 3: THE DEVIL IN THE MORALIA IN lOB 53 3.0.1 Scriptural Exegesis 56 3.0.1.1. Typology and History 56 3.0.1.2 Biblical Interpretation 59 3.0.1.3 The Task of the Pastor 64 3.0.2 Approaching the Moralia 66 3.0.3 The Devil in the Moralia: An Overview 67 PART ONE 4 3.1 The Relationship between the Devil and God 71 3.1.1 The Devil's Attacks and God's Justice 76 3.1.2. The Devil' s Damnation 77 3.2. Temptation 79 3.2.1. The Devil in Gregory's Model of Temptation 79 3.2.1.1. Internal and External Temptation 83 3.2.1.2. Methods of Temptation 85 3.2.1.3. Responsibility for Sin 88 3.3. The End of Time and the Antichrist 90 PART TWO 3.4. The Devil in the Moralia: A Thematic Approach 95 3.4.1 Division 99 3.4.1.1 Movement, Change and Turbulence 100 3.4.2 Darkness, Disguise and Obscurity 103 3.4.2.1. Battle 105 3.5. The Fall 106 3.5.1 Contemplation 108 3.6. Conclusion 111 4.0 CHAPTER 4: THE DEVILs THE DIALOGUESs AND PASTORAL CARE. 113 4.0.1 Aims and Sources 118 4.1 Part One: The Devil and Hagiogenesis 123 4.2 Part Two: The Devil, the Pastor, and Contemplation 127 4.2.1 The Devil and Falling Below Oneself 127 4.2.2 The Connection with the Stages of Contemplation 129 4.2.3 Contemplation, Discerning the Devil, and Pastoral Care 133 4.2.4 The Devil and the Active and Contemplative Lives 140 4.2.5 The Vulnerable Pastor: Imperfect and Dangerous Discernment 142 4.3 Part Three: The Devil and Ordinary Men and Women 144 4.4 Conclusion 154 5 5.0 CHAPTER 5: DIABOLOGY AND ESCHATOLOGY IN GREGORY'S DIALOGUES AND GOSPEL HOMILIES 156 5.1. The Principal Teachings of the Dialogues 158 5.1.1. The Power of God and the Power ofthe Devil 159 5.1.2. Pride and the Low Position of the Devil 162 5.1.3 The Necessity of Temptation 164 5.1.4 The Certainty of the Devil's Damnation 165 5.1.5 The Devil, Fear, and the Economy of Salvation 166 5.2 Visions of the Devil 168 5.2.1 Visions at the End of Life 169 5.2.2 Visions of the Afterlife 174 5.3 The Devil and Gregory's Wider Conceptual Framework 178 5.4 Conclusion 185 6.0 CHAPTER 6: THE DEVIL IN THE LIFE, LETTERS AND ECCLESIASTICAL POLITICS OF GREGORY THE GREAT 187 6.0.1 Composition and Authorship 189 6.0.2 The Use of Formulae 191 6.0.3 The Letters 193 6.1 Bishops, Bishoprics, and the Devil 195 6.2 The Devil and the Controversy over the Title of 'Ecumenical Patriarch' 198 6.2.1 The Devil and the Patriarch 200 6.2.2 The Devil and the Community of the Church 211 6.2.2.1 The Devil, Episcopal Collegiality, and Papal Primacy 214 6.2.2.2 Universal Vulnerability to the Devil 219 6.2.3 The Devil and the Fabric of the World 223 6.3 Conclusion 228 7.0 CHAPTER 7: CONCLUSION Abbreviations 244 Bibliography 245 6 ACKNOWLEDGEMENTS I would like to thank the Arts and Humanities Research Council for providing me with the funds with which to pursue this research. Katy Cubitt, my supervisor, has been of invaluable help and has now guided me for many years. Without her encouragement, advice and conversation I would have lost my way a long time ago. I would also like to thank Peter Biller, Guy Halsall and Tom Pickles for their comments and suggestions as members of my Thesis Advisory Panel. For their friendship, discussion and suggestions, I am particularly indebted to Anna Clark, Luisa Izzi, Alison Purnell, Els Schroder and Kate Thomas. I would also like to thank Anna Clark, Alison Stanley and Kate Thomas for their help in the last stages of this thesis. Outside of York, conversations with Katie Lynch have broadened my mind and made me think anew. I would also like to thank the many members of the Centre for Medieval Studies and History Department at York who have supported and advised me throughout the years: there are too many to enumerate, but emotional support and intellectual stimulation has come from many people within the Centre, for which I am very thankful. The PhD workroom community has been particularly supportive in the last years. Finally, I'd like to thank my family, who have all been wonderfully supportive, and particularly my parents, who have been especially so. 7 A Note on Translations and Biblical References All Latin quotations from the bible are from the Vulgate. All English quotations from the bible are from the Douay-Rheims translation of the Vulgate. References to the modem bible are from the New Revised Standard Version (Anglicized Edition) (NRSV) When there is an agreement of chapter and verse numbers between versions a single biblical reference will be given. When there is no agreement, references to the bible in the main text are to the modem chapter and verse, and the Vulgate reference is given immediately afterwards. Non-Biblical Translations All translations are my own, except where indicated. 8 Author's Declaration The author declares that this is her own work and that due credit and acknowledgement has been given where reference has been made to the work of others. Some of chapter three was presented in a different form at the 44th International Congress on Medieval Studies, Western Michigan University, Kalamazoo, MI, 2009. None of this work has previously been published. 9 Chapter 1 INTRODUCTION In his Dialogues, Gregory the Great tells the story of a nun who ate a lettuce from a monastery garden, but who forgot to make the sign of the cross over it before she did SO.l As a result she was possessed by a devil (diabolus) and fell to the ground writhing in agony.2 The abbot Equitus was called to pray over her, and as soon as the holy man appeared, the devil, sitting on the nun's tongue, started to complain: Ego quid feci? Ego quid feci? Sedebam mihi super lactucam. Venit illa et momordit me.3 In spite of the devil's indignant protest, the abbot commanded him to leave the 4 woman, which he immediately did; he also never touched her again. It is the innocuous nature of the devil that stands out most in this story. The devil was apparently indifferent to the nun's presence until she ate the lettuce that he was sitting on, and the nun was therefore only harmed because she was too careless to make the sign of the cross, which, by implication, would have easily dismissed him.s The devil was then immediately and permanently put to flight by the command of a holy man. It comes therefore as no surprise that such stories have been described as trivial and ludicrous.6 This story is starkly different to the terrifying words on the devil found in Gregory's Moralia, his work of exegesis on Job. In this work Gregory discusses the complex arguments and devices with which the devil entraps humanity.' He writes about the devil's seduction of men and women: 1 For the following story, see Gregory the Great, Dialogues, 1.4.7 in Gregoire Ie Grand.
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