Gregory's originality is often neglected because of use of Augustine and Ambrose. The example of ... more Gregory's originality is often neglected because of use of Augustine and Ambrose. The example of compassion traces the Roman (Cicero's) use of the Greek _sumpatheia- as a loan word for the sentiment. Critical is Paul use of _sumpaschein_ in 1 Cor 12:26, Rm 8:17, which is translated as conpatior to express the interconnection of members of the body with each other and their head in a biological or medical sense. Compassion continues to be rooted in this medical sense (Augustine uses _caritas_ not compassio for sympathy). While Paulinus is the first Latin father to make substantial use of compatior and compassio, he still thinks of it medically. Gregory is the first to consider compassion as a distinct moral sentiment, to define what it is and what it isn't. He conceptualizes or "invents" compassion in a way previous writers have not.
St. Augustine through the Ages: An Encyclopedia, 1999
Martyrdom Augustine's definition of martyrdom might be termed corporate and mystical. A paradox o... more Martyrdom Augustine's definition of martyrdom might be termed corporate and mystical. A paradox of self-abnegation governs his thought: by dying, martyrs live; by losing their souls, they gain them; by denying themselves, they find themselves (Matt. 10:39; John 12:25; s. 331.1; 313C). "When you have nothing, you have everything," Augustine observes (s. 326.1). Augustine stresses that the grace of God• makes the martyr. God, who "gives the will, gives the ability" to suffer (s. 330.1). He gives the victory and crowns his own gifts (en. Ps. 102.3). Through unity with God the martyr's (often reluctant) will is strengthened to undergo the agon. God is said to "work within" the martyr (en. Ps. 59.13); Christ also "transform(s) his martyrs into himself" (epp. 140.10.27; 140.13.35; en. Ps. 67.1.3). Christ is caput and princeps of martyrs; they are his members (lo. ev. tr. 43.12; s. 316.2; 335G; 335H.1). Corporate unity is such that Christ dies again in the martyrs (en. Ps. 40.1); he suffers in their passion (c. Faust. 12.28) •and conquers in them (s. 329.2; 280.4). As Christ suffered, so the church suffers, for the servant is not above the master (en. Ps. 40.8). "'Christ suffered for us, leaving us an example that we should follow his steps,"' Augustine writes, quoting 1 Peter 2:21, and remarking: "this the martyrs did in their burning love" (Jo. ev. tr. 80.1; c£.105.4). As Christ was the mustard seed who died to bear fruit (Matt 13:31); so his members share his passion (en. Ps.
We should fear death insofar as God will punish sinners and this leads us to repent of our sins a... more We should fear death insofar as God will punish sinners and this leads us to repent of our sins and reform our lives. On the other hand, Christ has conquered death, so Christian should not fear to die because, with God's grace, they will live in heaven for eternity.
Last Things: Death and Apocalyptism in the Middle Ages, 1999
The is about avenging the abuse of Christians by pagans and heretics, punishing the persecutors, ... more The is about avenging the abuse of Christians by pagans and heretics, punishing the persecutors, as well as rewarding Christians for their suffering and patience.
Cassian's harmartology is from the bottom up, beginning with gluttony and as the origin of later ... more Cassian's harmartology is from the bottom up, beginning with gluttony and as the origin of later sins, and ending with pride as the final outcome of a lack of self-control. Gregory's is from the top down, beginning with Pride, which is hubris, disobedience, and autarchy. Luxuria is the final result of trying to be a law unto oneself, a complete lack of self-control.
As early as Zenophanes, one fmds the origin of diatribes of the Cynics and Stoics that so popular... more As early as Zenophanes, one fmds the origin of diatribes of the Cynics and Stoics that so popularized the philosophic agon.ln Resp. 3, Plato uses athletic analogies when speaking of various virtues and in 3.13.404, refers to athletes of war. On the whole, however, Plato favored the conceit of philosophy as medicine to cure the soul of the disease of passion. Philosophy is training for death (Phaed. 64a, 67e, SOc) and this is therapy for the soul (Resp. 604b-d).ln apol. 28-b-d, Plato makes Socrates the heir of the heroic warrior. In preferring an honorable life over death, Socrates has conquered fear of death, just as Achilles had. Socrates' astonishing self-control earned honor and envy, not his military or athletic achievement. In Tusc. 3.6-7, Cicero follows Plato in seeing philosophy as a cure for the distress that disorders the soul-"aegritudo perturbatio est animi", which is rightly tenned a disease ("morbus"). The wise man is brave ("fortis"), unconquered ("inuictus") and great-souled ("esse magni animi"), because he uses reason ("ratio") rightly and is
The Crisis of the Oikoumene: The Three Chapters and the Failed Quest for Unity in the Sixth-Century Medierranean.s
Gregory upholds the Byzantine imperial position telling the Istrian clergy it was just a misunder... more Gregory upholds the Byzantine imperial position telling the Istrian clergy it was just a misunderstanding that should never had resulted in schism in the first place. It is Gregory as a rhetorician manipulating arguments for the sake of politics.
Encyclopedia of the Bible and its Reception, vol. 10, 2015
Gregory did not use the word, "Bible", but instead "sacra eloquia", "holy speech," sacred communi... more Gregory did not use the word, "Bible", but instead "sacra eloquia", "holy speech," sacred communication, that needs to be interpreted by the preacher or exegete. He thinks of groups of book: the law, the prophets, the Gospels. Paul's letters, etc.
Job was righteous, but no one is perfect (following Augustine here on Original Sin). But Gregory... more Job was righteous, but no one is perfect (following Augustine here on Original Sin). But Gregory goes beyond Augustine: Job's sin was assuming he was afflicted unjustly. He was angry, when he should have used this adversity make him penitent. Penance in excess of what is owed for one's sins, gains merit.
Great Christian Jurists and Legal Collections of the First Millenium, 2019
Following classical and Christian tradition, Gregory’s conception of the law and justice is conti... more Following classical and Christian tradition, Gregory’s conception of the law and justice is continuous with his understanding of how God ordered the divine dispensation and cosmic order hierarchically, ways that are fitting, appropriate, and just. Hierarchy brings obedience to authority, peace and a concord in diversity in which the greater and lesser have different and complementary roles. His decisions and opinions follow Justinian’s Corpus Iuris Civilis and Novellae, including ecclesiastical as well as secular spheres. His letters record cases brought to him as magistrate of the episcopal church of Rome, as well as decisions carried out by the subdecons of the papal estates. These show his concern for the poor, and his attempts to check the usurpations of the powerful--including those of the church. He advocated that “the benefit of the doubt” be granted defendant in ambiguous cases, similarly insisting that one was obliged to think the best of a defendant, unless evidence proved otherwise.
Gregory's originality is often neglected because of use of Augustine and Ambrose. The example of ... more Gregory's originality is often neglected because of use of Augustine and Ambrose. The example of compassion traces the Roman (Cicero's) use of the Greek _sumpatheia- as a loan word for the sentiment. Critical is Paul use of _sumpaschein_ in 1 Cor 12:26, Rm 8:17, which is translated as conpatior to express the interconnection of members of the body with each other and their head in a biological or medical sense. Compassion continues to be rooted in this medical sense (Augustine uses _caritas_ not compassio for sympathy). While Paulinus is the first Latin father to make substantial use of compatior and compassio, he still thinks of it medically. Gregory is the first to consider compassion as a distinct moral sentiment, to define what it is and what it isn't. He conceptualizes or "invents" compassion in a way previous writers have not.
St. Augustine through the Ages: An Encyclopedia, 1999
Martyrdom Augustine's definition of martyrdom might be termed corporate and mystical. A paradox o... more Martyrdom Augustine's definition of martyrdom might be termed corporate and mystical. A paradox of self-abnegation governs his thought: by dying, martyrs live; by losing their souls, they gain them; by denying themselves, they find themselves (Matt. 10:39; John 12:25; s. 331.1; 313C). "When you have nothing, you have everything," Augustine observes (s. 326.1). Augustine stresses that the grace of God• makes the martyr. God, who "gives the will, gives the ability" to suffer (s. 330.1). He gives the victory and crowns his own gifts (en. Ps. 102.3). Through unity with God the martyr's (often reluctant) will is strengthened to undergo the agon. God is said to "work within" the martyr (en. Ps. 59.13); Christ also "transform(s) his martyrs into himself" (epp. 140.10.27; 140.13.35; en. Ps. 67.1.3). Christ is caput and princeps of martyrs; they are his members (lo. ev. tr. 43.12; s. 316.2; 335G; 335H.1). Corporate unity is such that Christ dies again in the martyrs (en. Ps. 40.1); he suffers in their passion (c. Faust. 12.28) •and conquers in them (s. 329.2; 280.4). As Christ suffered, so the church suffers, for the servant is not above the master (en. Ps. 40.8). "'Christ suffered for us, leaving us an example that we should follow his steps,"' Augustine writes, quoting 1 Peter 2:21, and remarking: "this the martyrs did in their burning love" (Jo. ev. tr. 80.1; c£.105.4). As Christ was the mustard seed who died to bear fruit (Matt 13:31); so his members share his passion (en. Ps.
We should fear death insofar as God will punish sinners and this leads us to repent of our sins a... more We should fear death insofar as God will punish sinners and this leads us to repent of our sins and reform our lives. On the other hand, Christ has conquered death, so Christian should not fear to die because, with God's grace, they will live in heaven for eternity.
Last Things: Death and Apocalyptism in the Middle Ages, 1999
The is about avenging the abuse of Christians by pagans and heretics, punishing the persecutors, ... more The is about avenging the abuse of Christians by pagans and heretics, punishing the persecutors, as well as rewarding Christians for their suffering and patience.
Cassian's harmartology is from the bottom up, beginning with gluttony and as the origin of later ... more Cassian's harmartology is from the bottom up, beginning with gluttony and as the origin of later sins, and ending with pride as the final outcome of a lack of self-control. Gregory's is from the top down, beginning with Pride, which is hubris, disobedience, and autarchy. Luxuria is the final result of trying to be a law unto oneself, a complete lack of self-control.
As early as Zenophanes, one fmds the origin of diatribes of the Cynics and Stoics that so popular... more As early as Zenophanes, one fmds the origin of diatribes of the Cynics and Stoics that so popularized the philosophic agon.ln Resp. 3, Plato uses athletic analogies when speaking of various virtues and in 3.13.404, refers to athletes of war. On the whole, however, Plato favored the conceit of philosophy as medicine to cure the soul of the disease of passion. Philosophy is training for death (Phaed. 64a, 67e, SOc) and this is therapy for the soul (Resp. 604b-d).ln apol. 28-b-d, Plato makes Socrates the heir of the heroic warrior. In preferring an honorable life over death, Socrates has conquered fear of death, just as Achilles had. Socrates' astonishing self-control earned honor and envy, not his military or athletic achievement. In Tusc. 3.6-7, Cicero follows Plato in seeing philosophy as a cure for the distress that disorders the soul-"aegritudo perturbatio est animi", which is rightly tenned a disease ("morbus"). The wise man is brave ("fortis"), unconquered ("inuictus") and great-souled ("esse magni animi"), because he uses reason ("ratio") rightly and is
The Crisis of the Oikoumene: The Three Chapters and the Failed Quest for Unity in the Sixth-Century Medierranean.s
Gregory upholds the Byzantine imperial position telling the Istrian clergy it was just a misunder... more Gregory upholds the Byzantine imperial position telling the Istrian clergy it was just a misunderstanding that should never had resulted in schism in the first place. It is Gregory as a rhetorician manipulating arguments for the sake of politics.
Encyclopedia of the Bible and its Reception, vol. 10, 2015
Gregory did not use the word, "Bible", but instead "sacra eloquia", "holy speech," sacred communi... more Gregory did not use the word, "Bible", but instead "sacra eloquia", "holy speech," sacred communication, that needs to be interpreted by the preacher or exegete. He thinks of groups of book: the law, the prophets, the Gospels. Paul's letters, etc.
Job was righteous, but no one is perfect (following Augustine here on Original Sin). But Gregory... more Job was righteous, but no one is perfect (following Augustine here on Original Sin). But Gregory goes beyond Augustine: Job's sin was assuming he was afflicted unjustly. He was angry, when he should have used this adversity make him penitent. Penance in excess of what is owed for one's sins, gains merit.
Great Christian Jurists and Legal Collections of the First Millenium, 2019
Following classical and Christian tradition, Gregory’s conception of the law and justice is conti... more Following classical and Christian tradition, Gregory’s conception of the law and justice is continuous with his understanding of how God ordered the divine dispensation and cosmic order hierarchically, ways that are fitting, appropriate, and just. Hierarchy brings obedience to authority, peace and a concord in diversity in which the greater and lesser have different and complementary roles. His decisions and opinions follow Justinian’s Corpus Iuris Civilis and Novellae, including ecclesiastical as well as secular spheres. His letters record cases brought to him as magistrate of the episcopal church of Rome, as well as decisions carried out by the subdecons of the papal estates. These show his concern for the poor, and his attempts to check the usurpations of the powerful--including those of the church. He advocated that “the benefit of the doubt” be granted defendant in ambiguous cases, similarly insisting that one was obliged to think the best of a defendant, unless evidence proved otherwise.
Uploads
Papers by Carole Straw