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  • An Echo of Christian Antiquity in St. Gregory The Great

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    by Alfred C. Rush

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    212 vistas12 páginas

    An Echo of Christian Antiquity in St. Gregory The Great

    Cargado por

    akimel
    by Alfred C. Rush

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    © All Rights Reserved
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    MISCELLANY 369 AN ECHO OF CHRISTIAN ANTIQUITY IN ST. GREGORY THE GREAT: DEATH A STRUGGLE WITH THE DEVIL [ria not without ronson that Hamack calls St. Grogory the Groat ‘Doctor angelorum. eb disboli" The misery of Gregory's times, occasioned by the ineessant sttacks of the Tombards, made him convinced that the end of the sorld was at hand. ‘Thus it is that his thought bas a definitely eschatological stamp.* ‘The terrors of death and the fieroe ‘ouslaughts of the devil wore popular themes with St. Gregory the Great, Tn a sermon to the people held in the busilies of St. John, Gregory asks: “Who are at any time greater foes of the soul cf man than the wicked spirits that attack it when it is leaving the body?” In Gregory's mind there was no doubt that each Christian had to strugele with the devil et death. He remarks that Christ alone could say in all truth, sand ith full confidence: ‘vent prineeps hnius mundi et in me non habet. quidqusm* (John 14:30). According to Gregory, even great saints like Peter, Paul, and John could not be so bold as to make euch o statement becaus all sins have something of Satan in them, and he itis who comes at death seeking to draw them to himself Hence Gregory reminds his hearers Therofore we must see to it and daily considor with much weoping how cavagely and terribly the prince of this world eomes to us on the day of our death, seeking his works im us, who eame even to God dying in the flesh and eought something in Him in whom he could find nothing.* Against such a background Gregory paints a most vivid picture of the struggle with the devil at tho time of death: Wo must soriously consider how terrifying to us will be the hour of our death, what consternation will be ours, hew vivid will be the memory of all our sins, what forget- fulness of past happiness, what dread and apprehension of the judge. .. . Then the wicked spirits seek their works in the departing soul. Then they unfold the wicked- tnosa te Which they have ceducod it that they might drew tho soul ae a companion in torments. But why do we say this only of the wicked soul, when they come to the dying elect as woll, and seek to prevail over them and to demand something in them as their oven?! +A. Harnack, Lehrbuch der Dowmengeschichto 3 (Preiburg im Breisgau 1887) 242 28, Dudden, Gregory the Great, his Place in History and Thought 2 (Loraion 1908) 3-42, 480; P. Batiffol, Saint Grégoire le Grand (Paris 1928) 73. Ci. A. Vasilier, ‘Medieval Ideas ‘on the End of the World: West and East,’ Byzantfon 16 (1942-1943) 462-502. * Homitio in Brangetio WI, 39, 4 (PL 76, 1296); ‘Qui unquam sunt humanac animee maiores inimiei, quam malign’ spicitus, qui hane # corpore exeuntem obsident?” For s digcussion of the relation between death and the devil in patristic thought, of. J. Rivitre, “Mort et démon chea los Pores,’ Revue des scfences retigieuses 10 (1930) 577-621, “Hom. in Bean, II, 89, 8 (PL 76, 1200) 9 Ibid. ‘Wade eurandum nobis est, et cum magnis quotidie fletibus eogitandum, quam rabidus, quam terribilis cua in nobie opora requirens in die exitus noste princepe huius mundi venist, si etiam ad Deum came morientem venit, et in illo aliquid quaesivit in quo invenite nikil potuit © Jbid. (PL 76, 1208): ‘Nem cogitandum valde est quantum nobis erit terribilis hora nostrae resolutionis, qui pavor mentis, quanta tune omaium malorum memoria, quae oblivio transactae felieitatis, quae formido et considoratio judieis.... Tune maligni spiritus in egredieate anima sue opera requirant; tune mala quae suaserunt replicant, ut eociam ad tormenta trahant. Sed ear hoe de perverse solummodo anima dicimus, eum ad eleetos quoque egredientes veniant, et suura in illis, si pracvaleant, aliquid requirant?” 370 TRADETIO Groat as is the struggle with the demon, the Christian hes but to avail himself of the Lhelp of Christ who overeame the devil; and itis this consoling hope which Gregory holds ‘out to the dying Christian when be says: ‘What shell we say to the adverssry who secks and finds much of his works inus, except that we have a ware reftge and a solid hope in having been made one with Him in whom, +00, the prines of this world sought something of his and was in no way sble to find it Tris clear, and we eannot deny it, but sruly confess that the prineo of this world Jnag much in ua. However, at the time of our death he is not able to suateh us away Decasae we are made members of Him in whom he has nothing? Gregory, however, was not content with merely stating this belie! in a speculative ranner. His sermons are remarkable for this that in them there is evidenced the first approach towards systematic use of anecdotes and ustrations* ‘Cords sudientium plus exompla quam verba excitant’ isan over evourring phroso in his weitings” In. this rattor Grogory brought forth come vory striking and remarkably graphie anecdotes ‘wsirating the Christan bei in death asa stroggle withthe devil. ‘These stories aro for all practical parposes sxth-centary counterparts of the Ata of ta Marts. Gregory relates the story of the death ofthe young monk Theodore, « favorite story which he toll three times® ‘Theodore was & young man who, following his brothers example, entared Gregory's monastery. However, Gregory mentions that he followed his brother ‘co:par, sod non corde." ‘To judge from Gregory's pec-picture of hsm, his Iife was anything but edifying: “rat enim levis eloquio, pravie setione, culls vestibns, moribus ineultus; Ferze vero non poterat si quiaquam ili de sancti habitus conversatione loqueretur. Fecta autem fuera: vita illus cunctis frateibus view gravis, cod temen, ut dietum est, pro fretris fui gratia erat cunctis (olerabilis. Aspernabslue valde si quis sibi sliquid de prav fatis suse correctione loqueretur. Bona non solum facere, sed etiam audire no poterat, Nunquam ce-ad sanetae eonversationia hsbitum Venire, jurando, izazeendo, ‘eridondo, Lentabatur.* Tn tho grout plague of 8800 Theodore was suldonly taken sick, The monks ssserbled at his bedside to help him in his dying moments by their prayers. Continuing the story, Gregory nays’ But Thoodoro all of suddca, coving the dragon coming to devour him, began to ery fout with loud shouts, saying: Behold, [am given over to the dragon to be devoured 1 Ibid. © (PL 76, 1220-1900): ‘Quid roqaironti advereario ct multa sus in nobis invenienti dicomus, nist slum quod nobis est cortum refugium, et solida spes, quia unum eux illo facti sumus in quo princeps huius mundi et suum aliquid requisivit, et invenire minime pout? - Constat enim, nee negare postumas, aed veraciter fatemur quia prineeps hulus Indi habet in nobis malta; sed tamen mortis nostree terspore iam aos rapere non valet, quia cius mombre offocti sums, in quo non abot quidquam.” * Duden, op. eit 1, 259-251; P. Batilfol, op. cil. TTA. ® Hem. an Boan. UL, 39, 10 (PL 6, 1300); Regula Pasioraie TIT, 6 (PL T7, 8-67). CT. D. Wirtr, The Influence of the Regula Pastoral to the Year 960 (ithaca, N.Y. 1038) *» Hom. in Bean. 1, 19,7 (PL78, 1158-9) Hom. ix Boon. 11,88, 16 (PL 76, 1992-8); Dialogt IV, 20 Fonti per a Storia d'Talis 57, 202203 Moricen) = Dialogé 1V, 38 (PL 76, 880, 892) 4B Hom. tn Bean. 1,19, 7 (PL 76, 1158) 8 Hom. in Bua. 1, 88, 0 (PL 76, 122). © Dudden, op. eit. 1, 2U-218. aUscELLANY a7t and he eannot devour me because of your presence. Why do you cause me this delay? Give place to bim that he may devour me.!* It wae thon that the monks urgod him to pray, but Thecdore replied: want to make the Sign of the Cross, but [cannot bocauze I am now being crushed by the dragon, The frotbiogs of his mouth are besseucing my face; my throat is Leing strangled by his mouth. Bebold my arms are now being crushed by hin; he slresdy has swallowed my heed in his mouth. Twas then that the monks began to pray all the more fervently to help this soul Uhet was being oppressed by the dragon, While they were thus praying, Theodore, freed from the dovil, suddenly cried out: “Thanks be to God! Betold he his departed; he bas gone, ‘The dragon who hud already taken hold of me, has fled bocauis of your prayers." Necd- lees to say, Theodore completely gave up his worldly life and served God with grent fervor, although, as Grogery sys, he was in continual il health.” ‘Another monk struggled with the devil in death, but the outcome of his battle was not s» happy as that of Theodore, ‘There was a monk from Tconiur who to all appearances wasa model of virtue, but whose virtue wasin reality mare spparent then genuine. When the other monks fasted, he would also fast with them, but later, when he was alone, he would partake of food. | When the hour of his death drew near, he had the monks gather at his bedside. This they did willingly, believing that at the departure of go grewt a soul they would hear something truly great and odifying.* However, the monk, trembling and sorely aflitod, was forced to make known to them the enemy to whom he was given over, and by whom he wae foreed to depart out ofthis life, Henid: When you believed me to ho fasting with you, T was fecating in secret. Behold, now Tam given over to the dragon to be devourod. He hs already bound my knees and foot with iis tll. He has thrust is head into my mouth and Is now sue¥ing out my very life. ‘The monk, having spoken these words, at once departed this life. Gregory likewise stirred the imagination of his hearers with the story of Chryssorius, % Hom. in Eran. I, 19,7 (PL 76,1158): ‘At lle subito ad devorandum se draconem venire eouspiciens, msunis voeibus eoepit elsmare, dicens: Keoe drsconi ad devorandum datus fm, qui proples vestram preerentiam devorare me non potest. Quid mihi moran facitin? ‘Date Tocum ut ei devorare me lieeat” ‘Theodore evidently felt certain that he was ia- evitably to be devoured by the dragon. To his mind the prayere of the brethren were ‘only prolonging his sgony, CT, the more drastic deseription, Hom. én Bean. 11, 38, 18 (PL 76, 1288): ‘Caput meu iam in suo ore absorbuit; date locum ut me amplius non cru ict, aed facint quod facturus est. Siad devorandum detus eum, quare propter vos moras pation?” ¥ om. in Bran. 1,19,7 (PL1O, 1188): ‘Volo me signere, sed non possurs, quia a dracone premor, Spumse oris eius faciem meam Hinivat, guttur meum eius ore suffocatur. Ecce fb eo brachis mes eomprimuntur, qui iam et caput meum in suo ore absorbuit.” 1 Tbid. (PL 16, 1158): “Deo geatias; cece diseosit, coce esilt, ante orstioncs vestras fugit draco gut me acceperst.” © Ibid; Hom. in Bean. 11, $8, 16 (PL 76, 1288); Dialogé IV, 40 (298 Moricea) 1 Dialogi WV, 40 (205 Morices) Tid: Quando me vobiscum eredebatie Jeivare, occulte eamedeham, ot nuine eece fd dovorandum dragon aun traditus, qui cauda sua mea genua pedesque conlegavit, pu viro suum intra meum os mittens, spiitum meum ebibens abstrabit.” 372 ‘rRaDITIO ‘the sealthy man from the provinee of Valeria, ‘Though rich in the goods of this world, ho waa completely destitute of virtues. He was in Gregory's words: ‘superbia tunidus, suse voluptatibus subditus, in acquirendis rebus avaritiae facibus aeceneus."® Describing his death struggle, Gregory says: ‘Coming to his last, in che very hour in which he was to eave the bods, he sew, with open eyes, hideously black" spirite stand before him snd threaten him violently, ready to drag him off to the prison of hell Tt was then that he began to tremble and grow pale, to sweat and cry out and pleud for 8 respite, Likewise he called for hie son Maximus the monk to receive him into the faith ‘Maximus eame, and others also gathered at his bedside, Still the etcuggle continued, Describing its last phase, Gregory says of Chrysuorius: ‘Tervified by their hideous presence, he tossed about in his bed, He lay on his lett ide, but eould not endure the aight of them. When he turned to the wall, they were ‘there ton. Finally, bring caught fitmly in their grasp, and despairing of being able to ct lcoce from them, he began to ery out in a loud voiee, saying: Give mea reapite even only watil tomorrow! Give me a reepite even only until tomarrow | ‘Thus Chryssorius struggled with the demons until he was completely overpowered by them. With his plea fora respite still on his ips, he was snatched from among the living In writing thus, Gregory is by no means an innovator of a ereator of & new motif ot tradition. Dawson rightly remarks that the student of medieval religion has to be om his quard against confusing patristic anc medieval thought, or against identifying ideas andl beliefs us chiaractarstic of the Middle Ages when they are in reality only the modioval echoes or repetitions of pure patiatie traditions. This Mustnated to full advantage in Gregory's teaching on death as a struggle with the devil. Gregory's thought is under- standablo only in the light of the patristic tradition, of which he gives a faithful echo. ‘The best commentary on Gregory's teaching isan outline ofthe belief in death aso struggle with the devil, o bali that was eharacteriatie of Christian Antiquity. ‘The ancient Christians, both of pagan and Jewish extraction, were impregnated with the popular belief in the powerful presence of the devil at all times, but especially at the % Hom. in Bean. 1, 12,1 (PL 7B, 1122): Dialog! 1V, 40 (293-1 Morice) ® The ancient pagans and slso'the Christisns usually portrayed the devil as a black domon. Cf. F. Dolger, Die Sonne der Gorechigkeit und der Schinree (Litargiegeschicht= liche Forschungen 2, Munster 1919); A. C. Rush, Death and Burial im Chriation Antiquity (Siudies in Christian Antiquity ed: Johuanes Quasten, 1, Washington 1941) 210-211; F. Zimmermann, “Kleine Beitsige aur Beligionsgeschiehte, 1: Die achwarze Fazbe des Toa” fels," Thoologic und Glawhe 4 (1912) 621-654. Cregory the Great apenks of the devil coming. to a child in the form of a Moor: ef. Dialogi1V, 19 (257 Moriees) ‘Mauri homines venerunt, (qui me tollere volunt.’” Very often the devil wae picturod as an Egyptian oF an Ethiopian. CE. J. Quusten, Die Grabinseheift dew Beratius Nikatoras,’ Mitteilungen dee Deutschen Archiolagischen Institue, Rimisehe Abiiteng 88 (1688) BL v. ® Hom. in Buan. 1, 12,7 (PL 76, 1122): ‘Qui ad extremum veniens, emdem hora qui Ado corpore erat exituras, apertia oculisvidit tetra et nigerrimos spirits cram se sasistere, ct vohomentor imminere, ut ad inferni claustra ce rapercnt. # Ibid: ‘Pavora autem etree eorum imaginis hne illueque vortebatur in leetuo, iaechst in sinistro Intere, axpectum eorum ferre non poterat; vertebatur ad parielem, fbi aderant Cumque consirietus nimisrelasari se iam posse desperaret, evepit magnis voeibus clamsre,

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