source of the mediaeval superstitions about purgatory. King Alfred ordered them to be translated
into the Anglo-Saxon.
- His Epistles (838 in all) to bishops, princes, missionaries, and other persons in all parts
of Christendom, give us the best idea of his character and administration, and of the conversion of
the Anglo-Saxons. They treat of topics of theology, morals, politics, diplomacy, monasticism,
episcopal and papal administration, and give us the best insight into his manifold duties, cares, and
sentiments. - The Gregorian Sacramentary is based upon the older Sacramentaries of Gelasius and Leo
I., with some changes in the Canon of the Mass. His assertion that in the celebration of the eucharist,
the apostles used the Lord’s Prayer only (solummodo), has caused considerable discussion. Probably
he meant no other prayer, in addition to the words of institution, which he took for granted. - A collection of antiphons for mass (Liber Antiphonarius). It contains probably later
additions. Several other works of doubtful authenticity, and nine Latin hymns are also attributed
to Gregory. They are in the metre of St. Ambrose, without the rhyme, except the "Rex Christe,
factor omnium" (which is very highly spoken of by Luther). They are simple, devout, churchly,
elevated in thought and sentiment, yet without poetic fire and vigor. Some of them as "Blest Creator
of the Light" (Lucis Creator optime), "O merciful Creator, hear" (Audi, beate Conditor), "Good it
is to keep the fast" (Clarum decus jejunii), have recently been made familiar to English readers in
free translations from the Anglo-Catholic school.^229 He was a great ritualist (hence called "Master
of Ceremonies"), but with considerable talent for sacred poetry and music. The "Cantus Gregorianus"
so called was probably a return from the artistic and melodious antiphonal "Cantus Ambrosianus"
to the more ancient and simple mode of chanting. He founded a school of singers, which became
a nursery of similar schools in other churches.^230
Some other writings attributed to him, as an Exposition of the First Book of Kings, and an
allegorical Exposition of the Canticles, are of doubtful genuineness.
§ 53. The Papacy from Gregory I to Gregory II a.d. 604–715.
The successors of Gregory I. to Gregory II. were, with few exceptions, obscure men, and ruled
but a short time. They were mostly Italians, many of them Romans; a few were Syrians, chosen by
the Eastern emperors in the interest of their policy and theology.
Sabinianus (604) was as hard and avaricious as Gregory was benevolent and liberal, and
charged the famine of his reign upon the prodigality of his sainted predecessor. Boniface III.
(606607) did not scruple to assume the title of It universal bishop, "against which Gregory, in proud
humility, had so indignantly protested as a blasphemous antichristian assumption. Boniface IV.
converted the Roman Pantheon into a Christian church dedicated to the Virgin Mary and all the
Martyrs (608). Honorius l. (625–638) was condemned by an oecumenical council and by his own
successors as a Monothelite heretic; while Martin I. (649–655) is honored for the persecution he
endured in behalf of the orthodox doctrine of two wills in Christ. Under Gregory II. and III., Germany
was converted to Roman Christianity.
(^229) See "Hymns Ancient and Modem."
(^230) · Comp. Barmby, Greg. the Gr., pp. 188-190; Lau, p. 262; Ebert I. 519.