Honey and Venom

Social Distinctions between the Old and the Young in Gregory the Great’s Pastoral Care of a Changing World

in Church History and Religious Culture
Restricted Access
Get Access to Full Text
Rent on DeepDyve

Have an Access Token?



Enter your access token to activate and access content online.

Please login and go to your personal user account to enter your access token.



Help

Have Institutional Access?



Access content through your institution. Any other coaching guidance?



Connect

This article explores the implementation of Gregory’s distinction for preaching to the young and the old in the Regula Pastoralis in the context of the papacy’s expanding relations with Christians across the Late Antique and Early Medieval world. Much has been written about whether Gregory’s pontificate was part of the end of the Late Antique period or the beginning of the Early Medieval era. The implementation of these preaching prescriptions in Gregory’s letters demonstrates that the Regula Pastoralis can serve as a new tool for examining this debate and reveals how the method prescribed by Gregory for caring for the young and the old shaped how he approached the papacy’s relations with different communities.

Church History and Religious Culture

Formerly: Nederlands Archief voor Kerkgeschiedenis

Sections

References

5

Demacopoulos, “Gregory’s Model of Spiritual Direction” (see above, n. 2), 209. Constant J. Mews and Claire Renkin, “The Legacy of Gregory the Great in the Latin West,” in A Companion to Gregory the Great (see above, n. 2), 316. L. Ricci, “La retorica nella Regola Pastorale di Gregorio Magno,” in Per longa maris intervalla: Gregorio Magno e l’Occidente mediterraneo fra tardoantico e altomedioevo. Atti del convegno internazionale di studi. Cagliari 17–18 dicembre 2004, ed. L. Casula, M. Giampaolo, and A. Piras (Caglari, 2006), 273–278. R. Lizzi, “La traduzione greca delle opere di Gregorio Magno dalla Regula pastoralis ai Dialogi,” Gregorio Magno e il suo tempo. XIX incontro di studiosi dell’antichità cristiana in collaborazione con l’ École Française de Rome. Roma, 9–12 maggio (Rome, 1991), 41–57. G.R. Evans, The Thought of Gregory the Great (Cambridge, 1986), 145. Laham Cohen, “La flexibilidad del Obispo” (see above, n. 3), 3. Herrin, Formation of Christendom (see above, n. 2), 174–175. Dean L. Hempelmann, The Concept of Ministry in Gregory the Great (Ph.D. diss., Saint Louis University, 1984), 8, 217. E. Meloni, “Regula Pastoralis,” in Scrittura e storia. Pero una lettura delle opere di Gregorio Magno, ed. L. Castaldi (Florence, 2005), 191–213. Laham Cohen, “La flexibilidad del Obispo” (see above, n. 3), 3.

11

Henry Chadwick, “Gregory the Great and the Mission to the Anglo-Saxons,” in Gregorio Magno e il su tempo (see above, n. 5), 199–212, there 199.

12

C. Dagens, “La fin des temps et l’ Église selon Saint Grégoire le Grand,” Recherches de Science Religieuse, 58 (1970), 273–278, there, 281. Martyn, “Introduction,” The Letters of Gregory the Great (see above, n. 1), 1. 30–31; Jeffrey Richards, Consul of God (London, 1980), 192–193. Markus, Gregory the Great and his World (see above, n. 2), 126. Robert A. Markus, “Gregory the Great’s Europe,” Transactions of the Royal Historical Society, 31 (1981).

13

Martyn, “Introduction,” The Letters of Gregory the Great (see above n. 1), 53–57. Richards, Consul of God (see above, n. 12), 209–210. Markus, Gregory the Great and his World (see above, n. 2), 180.

15

Bruno Judic, “Le Registre des Lettres de Grégoire le Grand comme produit des échanges culturels,” in Les échanges culturels au Moyen Age (XXXIIe Congres de la SHMES Boulogne-sur-mer mai 2001) (Publications de la Sorbonne, 2002), 71–88. Bruno Judic, “Le registre des lettres de Grégoire le Grand: une création carolingienne?” in L’ étude des correspondances dans le monde romain de l’ Antiquité classique à l’ Antiquité tardive: permanences et mutations, ed. Janine DeSmulliez, Christine Hoet-Van Cauwenberghe, and Jean-Christophe Jolivet (Lille, 2010), 507–528.

16

Richard Matthew Pollard, “A Cooperative Correspondence: The Letters of Gregory the Great,” in A Companion to Gregory the Great (see above, n. 2), 291–311, there 295–302. Bruno Judic, “Grégoire le Grand et les Juifs: pratiques juridiques et enjeux théologiques,” in Jews in Early Christian Law: Byzantium and the Latin West, 6th–11th Centuries, ed. John Tolan et al. (Turnhout, 2014), 95–117, there 95.

19

Matthew Dal Santo, “Gregory the Great, the Empire and the Emperor,” in A Companion to Gregory the Great (see above, n. 2), 57–72, there 78. Bronwen Neil, “The Papacy in the Age of Gregory the Great,” in A Companion to Gregory the Great (see above, n. 2), 3–28, there 26. Robert Markus, Gregory the Great and His World (see above, n. 2), 185. Markus, Christianity in the Roman World (see above, n. 9), 181–182. In opposition to Walter Ullmann, A Short History of the Papacy in the Middle Ages (London, 1972), 54–55. Bremmer, “Introduction” (see above n. 2), xx. Herrin, The Formation of Christendom (see above, n. 2), 182. Chadwick, “Gregory the Great and the Mission to the Anglo-Saxons” (see above, n. 11), 203–206. Cristina Ricci, “Gregory’s Missions to the Barbarians,” in A Companion to Gregory the Great (see above, n. 2), 29–56, there 56. Adam Serfass, “Slavery and Pope Gregory the Great,” Journal of Early Christian Studies 14.1 (2006), 77–103, there, 78, 102.

28

Phil Booth, “Gregory and the Greek East,” in A Companion to Gregory the Great (see above, n. 2), 109–131, there, 113.

29

Ibid., 114.

32

Ibid., 1. no. 5.15: “Ex quibus omnibus invenio quia honor episcopatus totus foras in ostensione est, non in mente. Et quidem ago omnipotenti Deo gratias, quia eo tempore quo ad me hoc pervenit, quod ad aures decessorum meorum numquam pervenerat, Langobardi inter me et Ravennatem civitatem positi fuerunt. Nam ostendere forsitan hominibus habui quantum scio esse districtus.” Richards, Popes and the Papacy in the Early Middle Ages (see above, n. 3), 176–177.

40

Ibid., 1. no. 5.44: “Rogo deprecor et quanta possum dulcedine exposco ut fraternitas vestra cunctis sibi adulantibus atque erroris nomen deferentibus contradicat nec stulto ac superbo vocabulo appellari consentiat.”

44

Ibid., 1. no. 4.24.

45

Carole Straw, “Purity and Death,” in Gregory the Great: A Symposium, ed. John Cavandini (Notre Dame, IND, 1995), 16; Richards, Consul of God (see above, n. 12), 117.

47

Ibid., 2. no. 9.1: “Praedicator omnipotentis Domini Paulus apostolus dicit, Seniorem ne increpaveris. Sed haec eius regula in ea re servanda est, cum culpa senioris exemplo suo non trahit ad interitum corda iuniorum. Ubi autem senior iuvenibus exemplum ad interitum praebet, ibi districta increpatione feriendus est.”

48

Ibid., 2. no. 9.1.

49

Ibid., 1. no. 5.44.

67

Ibid., 1. no. 5.38.

79

Ibid., 167.

88

Bruno Judic, “Le corbeau et la sauterelle: L’ application des instructions de Grégoire le Grand pour la transformation des temples paiens en églises,” in Impies et païens entre Antiquité et Moyen Age, ed. Lionel Mary and Michel Sot (Paris, 2002), 97–126, there 115.

97

St. Augustine, “Epistolae,” Corpus Scriptorum Ecclesiasticorum Latinorum, ed. J. Zycha (Prague, 1972), 29.8. Judic, “Le corbeau et la sauterelle” (see above n. 88), 112.

102

Robert A. Markus, “The Jew as a Hermeneutical Device: The Inner Life of a Gregorian Topos,” in Gregory the Great: A Symposium, ed. John Cavandini (Notre Dame, IND, 1995), there 7.

112

Ibid., 1. nos. 3.7, 3.37.

116

Ibid., 238–239.

117

Ibid., 243.

133

John R.C. Martyn, “Introduction,” Letters of Gregory the Great (see above, n. 1), 88–90.

Information

Content Metrics

Content Metrics

All Time Past Year Past 30 Days
Abstract Views 13 13 6
Full Text Views 4 4 4
PDF Downloads 1 1 1
EPUB Downloads 0 0 0