Pastoral Rule, Dialogues & Letters 845 part 7/29

See the alphabetical index of the Letters. Chlamys. Silently cutting the border of Saul's chlamys (cloak), what it signifies, 39. The strings on the cithara plucked in various ways, what they signify, 33. Chorepiscopi (country bishops) are sometimes signified by presbyters, 563. Chorus. What it is to praise God with timbrel and chorus, 68, 80. What a chorus is, 508. Chrestus, bishop of Syracuse, 486. The consecration of chrism pertains to the bishop alone, 705, 706. It was sometimes conceded to African presbyters, in the same place. To whom the application of chrism is permitted, see Confirmation. Which heretics are reconciled by the anointing of chrism, 1167. Maurice was called by Gregory the most Christian of princes, 804, 899.

Christianitas (Christianity), a title by which the kings of Gaul are addressed by Gregory, 1024. Christian. Which infidels are to be led to the Christian religion, 525. Christians subject to their prelates are called sons of the rams, 763. Christodorus, husband of Theoctista, daughter of the sister of Maurice, 877. Christ, through the sharing of our nature, is our neighbor, 32. The Lion of the tribe of Judah, 418. The grain of mustard seed, 771. The leaven put into three measures of meal, 772. The little stone cut from the mountain without hands, in the same place. The stone rejected by the builders, 854. The day which the Lord has made, 854. A fountain open for the washing away of sins, 861. Christ is true God, and the true Son of God, 1168, 1169. Why Christ came in the flesh, 4.

For this end He took upon Himself the form of our infirmity, that the humble God might teach man not to be proud, 744. By the coming of Christ the darkness of man was dispelled through the Holy Spirit, 373. In what manner Christ, the divine Word, was made flesh, 1168, 1199. How and when Christ was anointed by the Holy Spirit, ibid. Christ taught us to flee prosperity and not to fear adversity, 5. Before the thirtieth year of His age He was unwilling to become a teacher of men, 76. Christ as a boy sitting in the midst of the doctors does not teach, but asks questions, ibid. Why Christ, when working a miracle, wished it to be kept silent, yet it could not be, 185. With five loaves He feeds five thousand men, 361. Why Christ clings to prayer upon the mountain, yet works miracles in the cities, 19, 512.

Why He was unwilling to be made king, and came of His own accord to the gibbet of the cross, 4. God, standing behind our back, admonished us, 82. In what manner Christ was ignorant of the day of judgment, 1069, 1070. He could be ignorant of nothing, 1070. Whether He was ignorant of the place where Lazarus had been laid, ibid., 1074. God compels us to patience by suffering so many and so great things from men, 51. The minds of the proud and of the humble are set in opposition concerning the Lord's Passion, 229. The lowliness of God wrought our redemption, 59. Christ humbled Himself, that He might lead us back to the way of life through humility, 744. Since the pride of the devil showed itself the origin of our perdition, the humility of God was found to be the instrument of our redemption, ibid.

The will of Christ and of the Father is one, 61. Christ judges no one of Himself, ibid. By dying, rising, and ascending, Christ opened the book sealed with seven seals, 448. By descending to the lower regions, whom Christ delivered thence, 861, 862. Christ is our foundation, 133. To whom Christ is a foundation, 962. The Head and High Priest of the Church, 773. That often comes to pass in the members which we know to have been done in the Head, 348. What Christ did He set before us as an example, 185. The deeds of the Truth are rules set forth for our action, 328. Chrysanthus, bishop of Spoleto, 674, 942, 1243. The dreadful end of Chrysaorius, a rich man, proud and given over to pleasures, 440. Food.

Those who eat of the forbidden food are handed over to the devil to be punished, 165. Which are the sweet foods of the righteous, 269. A scar is the figure of a healed wound, 966. What it is for a scar to fester, ibid. The monk Cicero, having fallen, is to be restored to the lordship of the Church of Misenum, 761. Cillanes pledges that he will keep the truce, 1241. The cimelia are the vessels, ornaments, and goods of the Church, the care of which lay with the archdeacon, 505, 535, 987. The cimelia are called movables, 987. The cimiliarchium is the place in which such precious movables are stored, 661, 1032. The Cincian estate, 538. What the girdle (cingulum) is, 1067, 1068. What it is to lay aside the girdle, ibid. The honor of the girdle, ibid. Ciridanus, 915, 1204. He who digs a cistern, why he is bidden to open it, 99.

What it is for a preacher to drink water from his own cistern, 73. He is said to be quickly born (cito natus) whom his mother has brought forth quickly and easily, 488. Hence why some are called citonati, ibid. The citizens of Babylon and of Jerusalem, who they are, 923. City. What the three cities of refuge signify, to which those guilty of unwitting homicide fled, 32. What the fortified cities signify, 48. What it is for fortified cities to fall, ibid. What it is to sit in a city, 76. Sin with an outcry, how it differs before God from sin with a descent, 89. It is called an outcry that He might know whether Sodom were full, 860. The title "most illustrious" (clarissimus) is now commonly bestowed on everyone, but it was not so of old, 908, 1046.

The monastery of Classe, a town or a covered garden, its privilege. Claudius, abbot of the monastery of Saints John and Stephen in the city of Classe, 609, 996, 1194. Most dear to Gregory, 906. His case, with the bishop of Ravenna, why it was to be examined at Rome and not at Ravenna, 809, 810. He is earnestly commended to the bishop of Ravenna, 907. He is ordered to come to Rome, 892. His literary labors, 1193. Claudius, a man of the highest rank in the Spains, 1026. Dear to Gregory for the fame of his virtue, ibid. Who is called a shepherd Claudius. The lame man healed, 284. To whom the keys of the Church were given, 293. The miracle of the key of St. Peter, 872. The keys of St. Peter, which held enclosed particles of his chains, Gregory sends to Anastasius of Antioch, 517.

To Andreas the illustrious, 519. To John the ex-consul, 520. To Columbus the bishop, 659. To King Childebert, 796. To Leontius the ex-consul, 924. To Secundinus, servant of God, 972. To Theoctista the patrician lady, 872. To Theodore the physician, 874. To Reccared, 1031. The power of these keys for the healing of the sick is commended, 517, 520. These keys, hung about the neck, were carried for the sake of protection and safekeeping, ibid., 1185, and throughout. The bars of the Lord (claustra dominica), what they are, 527. What it signifies to lose a key in the sea, 90. What the stripes of the dalmatics and tunics are, 1012. Clementina the patrician lady, most dear to Gregory for her chastity, 1031. Gregory consoles her, 498. And exhorts her to remit offenses nobly, 1051.

The bondservants of Clementina had stirred up a sedition against Paul, bishop of Nepi, 623. Clementina detains with herself the priest Amandus, elected bishop by the people of Sorrento, 1052, 1053. Clerics are called the soldiers of the Church, 550, 646, 886, 980. Formerly no clerics were ordained unless assigned to some title, 501. They were ordained not from another Church but from their own, unless perchance no worthy man was found, 588, 589, 601. Maurice bars from orders those entangled in public administrations, 675. Gregory approved this law, ibid. From the clerical state were excluded advocates, soldiers, officials, actors, and those liable to public accounts, ibid. The faults that summoned a man to a monastery barred him from the clerical state, 873. See Orders.

Among clerics who had formerly been slaves of the Church and the freeborn, what distinction there is, 538. Among the clerics of one Church, rank and grade is to be taken from nothing else than the day of ordination, 565. Clerics are forbidden to change place upon a change of prelate, and a bishop is forbidden to adopt clerics of another, 566. He who has obtained sacred orders at Rome has no license to depart from that Church, 763. The origin of this practice is uncertain, ibid. Gregory ordains an acolyte, whom out of necessity he sends back to a bishop, 894. Thus clerics of old were so bound to their own Church that, unless a release were obtained from their proper bishop, they could not be chosen bishops of another Church, 741. What in Gregory's age was the practice concerning the clerics proper to each Church, 807.

When the clerics of one Church were permitted to be incardinated in another, 799. Clerics who had departed from Rome without a blessing are worthy of penance, 816. A fugitive acolyte of the Roman Church, once apprehended, is to be sent to Rome deprived of communion, 899. Clerics deserting their own Church, even for the sake of caring for another, are to be restrained, 980, 981. Clerics forbidden to make a transfer by exchange on the change of a prelate, and a bishop forbidden to adopt clerics of another. He who has obtained sacred orders at Rome from that Church has no license to depart. Gregory ordains an acolyte whom out of necessity he sends back to a bishop, 894. Thus clerics of old were so bound to their own Church that they could not be chosen bishops of another Church unless a release were obtained from their proper bishop, 741. What was the practice in Gregory's age concerning the clerics proper to each Church, 807.

For the most part, what in laymen is a fault is a crime in those set in sacred orders, 1043, 1045. What manner of life a cleric's ought to be, 685. For a cleric who does not know how to read, let the bishop's tongue be his book, 858. A monk to be enrolled in the clergy, if he has attained letters; otherwise he can scarcely fulfill the office of doorkeeper, 857. Gregory commends to the bishop of Ephesus a cleric who does not know letters, 838. A cleric who loosens his tonsure is excommunicated, 1293. Clerics, for the sake of penance or the conversion of manners, are permitted to take refuge in monasteries, 530. Clerics who have turned to monasticism are forbidden to return to their own Church, unless their bishop calls them, 530, 531.

The ecclesiastical order of life and the monastic rule are by no means suited to ecclesiastical duties, 691, 727. Why clerics are not to be set over monasteries, 727. At Milan the table of the clerics was in common, 720. The goods of clerics are to be administered through stewards, 640. They are to be divided into four parts, 691, 737. See The goods of the Church. To clerics faithfully serving the Church stipends are owed, 828, 1151. Let the accustomed stipends not be denied to a sick cleric, 573, 574. Captive clerics are to be redeemed at the expense of their own Church, 654, 696. To a cleric returned from schism stipends are assigned, 823. Concerning what goods clerics may make a will, 791. Clerics outside sacred orders may take wives, 1151.

To clerics in sacred orders the company of women is forbidden, 289, 1010, 1011. Yet they may retain certain women with them, 546, 976, 977, 1010. Clerics in sacred orders were of old bidden to leave their wives, 388, 545, 546. This discipline, if there was no base occasion or suspicion, was of old not in force in Italy, ibid., 977. What was the discipline of the Gallican Church concerning the celibacy of clerics in the sixth century, 546. The mutual duties of clerics and bishop, 1263. The discipline to be maintained over clerics by the bishop, 704, 707, 1151. The correction of clerics belongs to the bishop, 668. Gregory commits the correction of the clerics of Lodi to the metropolitan bishop, 700, 701. Contumacious clerics are to be suspended, 667. The same are to be restrained, 980, 981.

Let clerics not have recourse to the patronage of laymen, 707. The causes of clerics pertain to the bishop, 667, 1071, 1120 and following, 1178. The case of a fallen priest is committed to a subdeacon defender for examination, 1044. In the case of a certain cleric, when his bishop was judge, a subdeacon rector of the patrimony sat, 1072. Gregory summoned to himself the more difficult cases of priests, 667. The cases of priests are to be settled by the norm of the canons, 713. Women are produced as witnesses against clerics, 630, 651. Clerics are to be cast into prison for wrongdoing and afflicted with grave penalties, 707, 759. Clerics who, for deserting the accusation of a bishop, had been ordained by that same bishop, are irrevocably deposed, 780.

The ancient canons irrevocably depose clerics in sacred orders who have fallen through the flesh, 704. The same St. Gregory established, 503, 704, 723 and following, 730, 890, 944. They ought to receive communion among the laity, 721. Not only for public crimes but also for hidden ones were clerics irrevocably deposed, 969. A priest who after deposition dared to approach the ministry is deprived of communion until death, 733. Clerics who are defilers are deposed and shut up in a monastery to do penance, 654, 688. Why the libellatic, heretical, and schismatic clerics were not irrevocably deposed, 503. A priest fallen into idolatry and sodomy is to be thrust back into prison, 1044.

Fallen clerics before Boniface VIII were not macerated in workhouses, but were held in the decanica, 527. Sometimes a monastery was assigned to them in place of a prison, ibid., 979, 980. They were shut up in the poorest but regular monasteries, 537, 538. Yet from this the monasteries are not to be reckoned dishonored, 538. What the fiftieth epistle of the ninth book contains concerning fallen clerics to be restored to their order after satisfaction is not St. Gregory's, 967, 968. And it fights against the synods and the Fathers, 968, 969. Yet Gregory determined that a priest, after penance has been performed, could bear the care of a monastery, 729. He who has had no canonical sentence pronounced against him ought not to sustain a canonical penalty, 632.

The immunities of clerics were occasioned by continual servitude, 823. The immunities of clerics violated by imprisonment, 551. A collection of imperial laws in favor of the immunity of clerics, 1252 and following. Clerics are not to be summoned to court before laymen, 759. On this matter the discipline of the Church and of the empire differed, 759. Of old the possessions of clerics were immune from every tribute, 1017. Clerics were sometimes not immune from watches and night-guards, 909, 910, 998. Clematius the lector, 781. Clementius the lector, 780. Clementius, bishop and primate of Byzacena, 693. What clientela signifies, 1039. Clothar, king of the Franks, 1147. Who he is, ibid. To him St. Gregory writes.

Gregory writes to him about convening a synod, and commends to him the monks going into England, ibid. and following. Clusium, an episcopal city in Etruria, 1064. Ecclesius, bishop of Clusium, 1063. What the twice-dyed scarlet (coccus bis tinctus) in the priestly vestment signifies, 16, 509, 510. Gregory receives the spoons and rings offered to him, 833. Cook. What the chief of the cooks signifies, 61. Codex. Gregory requires the old codices of the Ephesine synod, not trusting the new ones, 803. Why the Roman codices are much truer than the Greek, 803. Heaven. In heaven the good recognize the good, and this knowledge is to them for gladness, 424. They also recognize good men whom they never saw, 425. In heaven the blessedness is one, but the recompense unequal, 429.

To what living creatures earthly thoughts are likened, 30. Meditated affliction wipes the mind clean, which meditated iniquity alone defiled, 86. He who by the motion of thought is led too far outside himself is not with himself, 217. Our thoughts in this world we by no means mutually see, but otherwise in the world to come, 445. Cognata (kinswoman) in Gregory is used for a brother's wife, 1154. Cognatus among the Greeks signifies a blood-relation, 1155. What cognidium is, 889, 890. The opinion of Colutius concerning the inscription of a certain Gregorian epistle is examined, 1143. What colatum is, 889, 890, 891. Conversation. Often the soul desires to be renewed through compunction, but through evil conversations it grows old again, 909.

What it is to anoint the eyes with salve (collyrium), 12. Colonists (coloni): some are original, others enrolled by registration, 700. What the colonary right is, ibid. The colonists of the Church's fields were bound to render a fixed number of measures of grain yearly, 533. It was also their duty to make the conveyance to Rome of this grain-payment at their own cost and peril, ibid. Otherwise, if the grain perished through the fault or negligence of the defender, ibid. Sometimes they gave money in place of grain, 533. St. Gregory detests that the colonists of the Church be harassed by unjust exactions, 533 and following, 534. What came for the use of the rector was to be received from the total payment for the relief of the colonists, 534. Unjust weights of the payments to be exacted are to be broken, ibid.

From the colonists nothing is to be exacted beyond the just weights except certain cheap victuals, ibid. and 535. What was paid by the colonists of the ecclesiastical patrimony for the tribute of the burdatio is to be furnished out of the patrimony itself, 535. To the colonists from whom the tribute of the burdatio had been exacted twice, five hundred and seven solidi are to be restored, 576. The colonists offered a gift to their lords that they might be allowed to marry, which Gregory would not allow to exceed the sum of one solidus, 535. The colonists of the Church are to be humanely treated by the overseers, 639. To a certain colonist of the Roman Church wages are to be paid according to the measure of his labor, 920. What the best color (color optimus) signifies, 25. How the best color is changed, ibid. The simplicity of the dove is to be taught the cunning of the serpent, 47.

What the silvered wings of the dove signify, 896. To sell doves is to receive temporal gain from the Holy Spirit, 782, 788, 790, 797, 1007, 1134. Those who presumed to sell doves in the temple of God—their seats, God being judge, fell down, 782, 788, 790. Gregory exhorts Columba to good works, 1185. St. Columban. What the name Columban signifies, 1036. Columban takes the name Bar-jona, 1036. He calls himself now a little dove, now a fool (micrologus), ibid. Whether Gregory wrote to St. Columban, 1033, 1038. Columban contends that the custom of the Scots is to be followed in the celebration of Easter, 1036, 1037, 1038, 1039. Whom he greatly desires to see, 1039.

Columban praises Gregory's Pastoral Rule, 1040. He asks for his expositions on Ezekiel and the Canticles, ibid. He beseeches him to expound the prophecy of Zechariah, ibid. Columbus, bishop of Numidia, conspicuous in the manner of his life, 638, 660. Devoted to the Apostolic See, 638. He is praised, 821, 904. He presides over a synod convened by himself, 639. His zeal against the Donatists is aroused, 716. He is spurred to pastoral vigilance, 846. Because he received the more frequent letters of Gregory, he suffers the enmities of many, 846. He deposes Maximian, bishop of Pudentiana, 611, 612. To Columbus private affairs are committed to be settled privately, 612.

Let him take heed lest boys be admitted to sacred orders, nor let anyone be ordained through human favor, or power, or entreaty, 659. Let him inquire into transgressors of the canons, 686. Let him not permit the sons or bondservants of Catholics to be baptized by the Donatists, 822. To him the case of bishop Peter is committed to be judged, 821, 822. And that of the deacon Donadeus, 1186. Bishop Paul is commended to him, 904. To Columbus, Gregory sends the keys of blessed Peter with particles of the chains, 659. He compels Valentio to restore the churches he had taken away, 915. See the alphabetical Index of the Epistles. Columbus, priest of Luna, 1099. To him Gregory sends a codex of the Pastoral Rule, 729. A shining column appeared above Gregory as he lay hidden, 505.

Why priests are bidden to nourish their hair, 27, 514. He is called a count (comes) who was sent from the retinue or Court to govern the principal cities, 413. There were various kinds of counts, 499. The origin of counts is traced to the emperor Hadrian, ibid. and 500. Which senators had been made counts, 499. Whence so great a number of counts, 500. In the age of Gregory the Great, counts were the prefects of individual cities, 847. The comitatus of Caesar was called the domestic senate of the emperor, 500, 975, 976. Comitiolus, well deserving of the Roman Church, is commended to Maurentius, master of the soldiers, 909. Comitiolus the excubitor, 1044. Comitiolus the glorious, 1251, 1252. Comitiva is commonly the dignity of a count, 499.

There is also a certain lucrative comitiva administration, which by a palatine official could be committed to others, ibid. There were various kinds of comitivae, ibid. He who takes a spiritual co-mother (commater) is excommunicated, 1293. Commissus the scholastic, 595. Commodum is used for stipend, wage, or reward of labor, 172. The commodum of marriage (commodum nuptiarum) is the gift which colonists paid to their lords that they might be allowed to marry, 533. This ought to accrue not to the profit of the Church but of the lessees, 511. Letters of communion were sent by newly ordained bishops to their fellow bishops, 541, 542. This custom was not omitted even by the Roman prelates themselves, ibid. The beginnings and antiquity of this practice, 490.

The Roman pontiffs sent epistles also to kings as tokens of their faith, ibid. The communion of the members of one body is an image of the fellowship of the faithful, 46. The good deeds we cannot do, by loving we make our own, ibid. Communion (communio) was of old called absolution, peace, reconciliation granted to penitents, 733. Now communion is taken for the Eucharist almost alone, ibid. How the right of communion was of old obtained, 234. The right of communion from which a man had fallen while living, which he might recover after death, 234. For the crime of simony a bishop is deprived of the right of communion, 612. And he who does not obey the sacred canons, 631. Communion taken for the Eucharist, see Eucharist. What lay communion (communio laica) is, 734.

According to Gregory, lay communion is the Eucharist itself, which clerics deposed from ministry could receive among the laity, 729, 730, 733, 734. To lay communion were reduced clerics in sacred orders who had fallen and been deposed from office, 729, 730. The rector ought by compassion to be near to each individual, 18. Compassion renders God merciful toward us, 554. Neither the pious on earth nor the saints in heaven have compassion on the reprobate suffering in hell, 452. What a compromissum is, 960. Of compunction there are two chief kinds: one that fears eternal punishments, another that sighs after the heavenly rewards, 353, 870, 871. Perfect compunction draws the mind of fear to the compunction of love, 353, 871.

By whom either compunction is foreshadowed in Sacred Scripture, 353, 871. With what earnestness the grace of tears is to be sought, 353. After the compunction of prayer, with how great earnestness the mind is to be guarded, 472. In the presence of God no place of the compunctuous soul is unrevealed, 870. They possess the fountain of wisdom who are affected with the grace of compunction, 877. Who of old were called compurgators, 864. Comum, an ancient city of Insubria, now of the duchy of Milan, 971. The necessity and utility of councils, 486, 487, 1010. The Holy Spirit is present at councils, 1010. The strength and authority of councils flows from the communion of the saints and Catholic consent, 515, 516. What faults are to be avoided in councils, 486.

The affairs of the oppressed and of the poor are to be concluded in councils, ibid. In councils sat bishops and priests, but not deacons nor the clergy, 1288. Gregory bids councils to be convened twice a year in Sardinia, 688. Councils which ought to be convened twice a year he determines to be convened once, 1010. Provincial councils, of old wont to be convened twice a year, the Council of Trent decreed should be convened at least every three years, 688. Virgil of Arles could convene councils in the Gauls as often as he thought necessary, 784. At which council of the Gauls the bishops ought to be present in person, or through a priest or deacon, ibid. What is called an episcopal council, 487.

The emperor Justinian provided by edict that the faith of the four councils should be subscribed by all bishops, 515. Gregory venerates the four general councils as the four Gospels, ibid., 632, 718. Those whom these councils condemned, he too absolves not, 515, 718, 779. The integrity of the four holy synods is to be preserved, 784. The fifth general council was compelled to condemn the Three Chapters, 615. In this council nothing was overturned or altered concerning the faith, nothing established against the four synods, but the matter was treated concerning certain persons, ibid., 632, 633, 694, 720. Concerning these persons nothing is contained in the Council of Chalcedon, but after the canons were framed, the action concerning them was debated, 720.

In the fifth synod nothing else was done concerning the persons than what was done in the synod of Chalcedon, 633. The fifth council is in all things a follower of the synod of Chalcedon, 967. Why on occasion of the fifth council many, chiefly in Africa and Istria, seceded from the communion of the Church, 694. Gregory venerates the fifth council, 515. Concord. He who does not restrain his tongue dissipates concord, 55. One does not attain to the one hope of the calling, if one does not run toward it with a mind united to one's neighbors, 68. Concord is a greater gift, by which the other gifts become useful, ibid. By its own self-agreement irrational nature shows how great an evil rational nature commits through discord, 69. With wicked men concord is not to be maintained, ibid. How harmful is concord among the wicked, 71.

He who unites the wicked in peace supplies strength to iniquity, ibid. By what reasoning concord is to be preserved, 1259. Concord among bishops necessary, see Bishops. Concordius, bishop of Cesena, 1264. Intercourse with a wife before the weaning of an infant is forbidden, 1158. And with a menstruous woman, ibid. After intercourse let a man not enter the Church at once, nor before he has washed with water, 1159, 1160. Intercourse is scarcely without fault, 1160, 1161. If intercourse be only for the sake of begetting children, then let the spouses be left to their own judgment concerning entrance into the Church and participation in the Eucharist, 1161. Concupiscence. As long as we live, the burning of concupiscence is to be feared, 388.

What is to be done by those who sin through sudden concupiscence, 89, 90. The punishment prepared for concupiscence, designated by stench and mist, 432, 433, 436, 437. A man is joined to a woman when, by delight in thought, the mind is joined to unlawful concupiscence, 1160. No one ought to be condemned without judgment, 1078. What condition (conditio) signifies, 756, 757. Whoever is liable to any condition is to be rejected from sacred ordination, 600. Lessees (conductores). Gregory would not allow the succession of dying lessees to pass to the use of the Church, 535. It is forbidden for the estates of the Church to be leased to lessees for their profit, 536. It is forbidden for clerics to lease the estates and possessions, 606. What conduma is, 1105, 1107, 1229. What vicarious confession (confessio vicaria) is, 850.