Icon. See Image. In what year Idahus, bishop of Barcelona, flourished, 106. How idolaters returning to the Church are to be received, 893. With what penalty idolaters were once punished, 909. Of what sort idolatry was in Gregory's time, 908, 938. Long after him the remnants of idolatry survived in Gaul, 909. How idolaters are to be coerced if they are free, and how if they are slaves, 982. What an idol painted on a wall signifies, 30. The temples of idols consecrated to the worship of God, 229. Ignatius, bishop of Antioch, 765. The antiquity of the Epistles published under his name, ibid. Sloth is veiled under the appearance of humility, 59. By the word 'fire' tribulation is signified, 414. The fire of hell. See Hell.
Whence the sins of ignorance arise, 5. The sins of ignorance weigh even after death, 444. The sins of ignorance are lighter than those committed through knowledge, 501. Ignorance of letters excludes from holy orders, 600, 704. Ildefonsus, bishop of Toledo, in his book on ecclesiastical writers mentions Gregory's Dialogues, 106. That unlawful things may be avoided, one must abstain even from lawful things, 388. The title 'Illustrious,' an honor which it was not permitted to assume or bestow except by faculty granted by the prince, 432. The formula for granting the rank of Illustrious, ibid. To whom the title 'Illustrious' was given, 519. The kings of the Franks were called Illustrious by the supreme pontiffs before they were styled 'Most Christian,' ibid.
Of what provinces Eastern Illyricum consisted, 487. Gregory admonishes the bishops of Illyricum to receive, for the sustenance of life, the bishops driven out by enemies, 540. Gregory writes to them, 585. Ilva, an island of the Tyrrhenian Sea, 297. The lawful use of images, 971, 1006. The passage of Gregory in Epistle 52 of Book IX is cited by many ancient writers, 971. The images of the saints are neither to be broken nor adored, 1006, 1099, 1100ff. How they are to be venerated, ibid. Various synods held concerning the veneration of images, 1005, 1006. Antiquity admitted images, 1100, 1101. The doctrine of St. Gregory on images is defended, 1101, 1102. How the images or icons of the emperors are received at Rome, 1302. To 'imbreviate,' that is, to reduce to briefs, 655.
To imitate. In vain does he praise the right deeds of others who does not imitate them, 45. It is too base not to imitate what we are, 46. Before men it is a fault, and before God a punishment, to be unwilling to imitate the good that pleases, 797. 'Imminere' in Gregory is taken for 'to urge' and 'to press upon,' 440, 632, 639, 911, 1059. And for 'to strive earnestly,' 645. What 'immissio' signifies, 906, 907. The immunity of clerics. See Clerics. How the impatient are to be admonished, 42. Charity, the mother and guardian of virtues, and doctrine, which is the nurse of virtues, are lost through impatience, 43. Good works are scattered through impatience, ibid. The affinity of impatience and arrogance, 43. How great is the fault of impatience, ibid.
Under the impulse of impatience it comes about that the whole spirit is poured forth outward, 44. The disturbance of impatience is a mote, ibid. Some yield to impatience not at once, but long after injuries have been inflicted, 44. How the impatient man differs from the wrathful, 57. Impatience lies in wait against abstinence, 62. Through impatience the very correction of sins increases sin in us, 385. Gregory calls the emperor the lord of things, 501, 502. The letters of emperors. See Sacred Rescripts. Of the imperial officials there were formerly eleven principal schools, 905. What distinction there is between the emperors of the Romans and the kings of the nations, 1079. The icons of the emperors received at Rome, 1302.
The imperial sacred rescripts, or simply 'the sacred,' are the rescripts or commands of the emperors, 544. Of the imperial officials there were formerly eleven principal schools, 905. What distinction there is between the emperors of the Romans and the kings of the nations, 1079. The icons of the emperors received at Rome, 1302. The unskillfulness of pastors is rebuked by the voice of truth, 3. What 'impetigo' (a scaly skin eruption) signifies, 12. Of what nature it is, ibid. The wicked would wish to live without end, that they might sin without end, 449. The felicity of the wicked compared to smoke, 492. And to a wheel, ibid. Why the wicked will be punished eternally, 449. Importunus, bishop of Atella, 577. What was decreed concerning his testament, 989. Importunus the Palatine, 1108.
Who are the shameless that must be admonished, 41. Impunity nurtures license, and excessive laxity of discipline fosters it, 657. How the impure or cunning are to be admonished, 47. They are designated by the hedgehog, ibid., 48. Enchanters are punished, 1139. One who consults enchanters is excommunicated, 1293. To 'incardinate' is to install a bishop, abbot, priest, or deacon in some church, 501, 634, 635, 1168ff. See Cardinare. The mystery of the Incarnation is proved, 1168ff. See Christ. 'To advance' (incedere) is said of kings walking with majesty, 669. A fire extinguished by a miracle, 177. An incestuous man. Great was Paul's indulgence toward the incestuous Corinthian, 503. There is no marriage for the incestuous, 1279. The incestuous are to be excommunicated, 1280.
What 'inclusus' (an enclosed recluse) signifies, 964, 966. Why it was once called a 'fall,' 640. An abbot deposed from his rank on account of incontinence, 641. An incontinent bishop is deposed, 656, 657. He ministers at the peril of his own soul who is guilty of incontinence, ibid. To rebuke. What a great fault it is to cease from rebuking vices, 70. In rebuking, inward peace is to be preserved, ibid. See Correction. What the indiction is, and who is its author, 485. What use of it there is among ecclesiastical and profane writers, 486. Whence the indiction is so named, ibid. Indictions are sometimes called tributes, ibid., 488. How many kinds of indiction there are, 486. Gregory uses the Constantinopolitan indiction in his letters, ibid. 'Indifferenter,' that is, without delay, 505, 555, 944.
What 'indisciplinatus' (undisciplined) signifies, 930. A respite is given us for penance, 1181. Baptized infants who die in their very infancy enter the kingdom of heaven, 400. Not all little ones who can speak are saved, ibid. A boy of five years, accustomed to blaspheme, his father not correcting him, was handed over to the devil while blaspheming, 401. To some little ones the entrance of the heavenly kingdom is closed on account of their parents, 400. How infants are to be brought up, 871. The words of those who nourish infants are either milk, if they are good, or poison, if they are evil, ibid. Why formerly infants frequently died without baptism, 521. Where hell is to be believed to be, 448. The upper and the lower hell, ibid.
What it is for either the dead or the living to descend into hell, 89. Who are those who descend into hell while living, ibid. The fire of hell is corporeal, 109, 110, 11, 416, 417. Yet it does not need wood to be fire, 421. How an incorporeal soul is tormented by a corporeal fire, 417, 416. The souls of the wicked descend into hell to be tormented immediately after death, 446. The punishment of the wicked in hell will be eternal, 449, 452. Why a fault finite in itself is punished without end, 449. Why sinners will be assigned to eternal torments, 449. The fire of hell is one, but it does not torment sinners in one manner, 448, 449. Those who are guilty of the same sins are to be afflicted with the same punishments, 429. In hell the evil recognize the evil, and this is to their punishment, 424.
For the correction of the living, God willed the places of torment to be shown, 429. The punishments of hell are shown to some for help, to others for testimony, 433. To some for their own edification, to others for the edification of others, 437, 440, 441. To others as an example of dread, 421. The heresy of those who said that Christ, in His descent to the lower regions, delivered thence all who had confessed Him, 862. The unbeliever does not live without faith, 373. How unbelievers are to be provoked to the grace of faith, ibid. Unbelief is not to keep faith with the faithful, 805. Infirmity. We ought always to be fearful concerning our own infirmity, and confident concerning God's mercy, 292. The first virtue is the knowledge of one's infirmity, 852.
He is the weaker who is unable to consider his own weakness, ibid. Bodily infirmity sometimes befalls as a chastisement, 573. In infirmity, thanks are to be rendered to the Creator of grace, 729. The infirmity of Ingundis, wife of Sigibert, 545. She draws her husband Hermenegild to the faith, ibid. The love of enemies. It is a virtue to bear with adversaries before men, so as to love them even before God, 44. What it is to hate the enemies of God with a perfect hatred, 69. It is the command of the eternal Prince to confer bodily aids not only on brethren but also on enemies, 540. The wicked man. He who allies the wicked in peace supplies strength to iniquity, 71. Injury. Some seek vengeance not at once, but long after injuries have been inflicted upon them, 44, 45.
To whom these are like, 45. He rightly asks pardon for his own offense who first forgives that which is committed against himself, 473. He does injury to himself who disturbs the rights of his brethren, 619. It is a greater reward to remain on the path of truth even after injuries, 625. Injuries are to be pardoned, 1051. It is not unworthy to suffer injuries for Christ, 1128. Disobedience punished with death, 408. The innocent are not to be punished, 643. They are to be defended against the powerful, 904. As due vengeance is to be exercised upon the guilty, so absolution is not to be deferred for the innocent, 1072. Innocence is lost before God, before whose eyes one sins by desire, 52. To sluggish innocence is to be preferred a fervent penance, 83, 84.
Whether Pope Innocent I denied reconciliation to the lapsed who sought it at the end of life, 733. Innocentius, a bishop in Sardinia, 932, 1217. Innocentius, prefect of Africa, 1067. Gregory gives him thanks for the patronage he bestowed on the patrimony of the Roman Church, 1068. The same Gregory writes to him about restraining unjust judges, 1095. That an inscription may be lawful, what it ought to contain, 805. Inspiration. Wisdom deserts those whom it has long called while they refused, 49. What it is to be instant in season and out of season, 18. What 'institutio' signifies, 800. The instruction of boys. See Infants. Some islands are washed on every side by the waves, others are within cities, 1082. How the intention is to be directed, 542.
From a perverse intention there follows nothing but a depraved work, though it may seem upright, 196. Interamna, a city of Umbria in Italy, 937, 1090. In what year Totila ordered Interamna to be destroyed, and in what year it was rebuilt, 570. The visitation of the Church of Interamna entrusted to Constantius, bishop of Narni, 987. Anastasius, bishop of Interamna, 570. Let not one who displeases through fault approach God as an intercessor, 10, 11, 507. And one who does not know himself to be familiar with Him through the merit of his life, 507. Let it be lawful for no intercessor to become bishop of the Church to which an intercessor or visitor has been given, 575. How the destruction of men and of beasts is one, 377. An interpreter ought to render not word from word, but sense from sense, 519.
While the property of words is attended to, the force of the meaning is lost, ibid. Intervals. See Orders. How the envious are to be admonished, 46. How great is the blindness of the envious, ibid. They are tormented by another's felicity, ibid. The envious are like the devil, ibid. Envy prepares a way to the gravest crimes, 46. It kills all virtues, ibid. Why it is called the rottenness of the bones, 46, 47. Invisible things. The carnal, since they cannot know invisible things by experience, doubt whether they exist, 372. He who does not believe invisible things is an unbeliever, 373. The wrathful are often deceived by a zeal for uprightness, 57. Let the wrathful condemn their own disturbance, ibid. The difference between the wrathful and the impatient, ibid. The wrathful are to be corrected with great caution, 58.
The goad of anger is sometimes thought to be a zeal for justice, 57, 812. The twofold species of anger, 57. Patience recalls those disturbed by anger to a saner mind, 57. To the mind moved by anger, whatever is rightly said to it seems perverse, ibid. The fist signifies anger, 62. How the anger of the just is to be feared, 188. Let the saints guard themselves against anger, 597. Anger, in the vindication of the wicked, ought to follow reason, not go before it, 1030, 1080. Why anger is to be shunned in prelates and superiors, 1048. How greatly anger is to be guarded against by judges, 1080. Gregory long sought the writings and acts of St. Irenaeus, but could not find them, 1142. Whether St. Irenaeus was a martyr, ibid. Who are irregular for receiving orders, 600, 704. See Orders.
What the upper spring and the lower spring signify, 353, 871. Isaac. Since the multiplication of Abraham's race was predestined through Isaac, why he received a barren wife, 184. What Isaac blessing his son after the feast signifies, 616, 617. Isaac, a servant of God, came from Syria into Italy, 301. His assiduity in prayer, 304. Most loving of poverty, ibid. Illustrious for the spirit of prophecy and for miracles, 304, 305. To his virtues and gifts something reprehensible was mingled, 305. Isacius, patriarch of Jerusalem, had sent a synodical letter to St. Gregory, to which Gregory replies, 4133ff. Isaiah laudably desires the office of preaching, having first been purified by the coal from the altar, 8, 848.
He kept silent from the ministry of the word, but reproved himself with the voice of penance, 75. Why he calls himself polluted in his lips, 312. The monks of Isauria, accused of heresy and condemned by John of Constantinople, were absolved by St. Gregory, 883. Isidore, deacon of Alexandria, 837, 1248. Isidore, a most distinguished man, excommunicated by Januarius of Cagliari, 613. His case against the Church of Cagliari is to be examined and settled at Rome, 650. Isidore, a man of illustrious memory, 1187. The Israelites. Why, when the powerful adversaries of the Israelites were destroyed, the Philistines and Canaanites were reserved longer, 308. Italy had at the same time its own Exarchs and Prefects, 521. Whether the same man was at once prefect and exarch of Italy, ibid.
Gregory commends the causes of Italy to Philippus, count of the excubitors, 520. Italy held captive under the Lombards, 740, 746, 766, 767. It is afflicted with plague, 1087. Italica, the patrician, wife of Venantius, 671, 672. Jacob seeing the angels ascending and descending, what it signifies, 19, 512. The sons of Jacob are rebuked for their vengeance upon the Shechemites, 679. James the son of Zebedee fell in his passion, 337. Jadera, an archiepiscopal city of Illyricum, 813, 815. Sabinianus, bishop of Jadera, 863. Gregory, granting him safe conduct, summons him and others adhering to Maximus to be examined, 864. Gregory writes to the people of Jadera, 813. Jamnus the Jew, 974. Aid is given to Januaria imploring the ecclesiastical patronage, 993. She built an oratory on her estate, 994.
Januarius, metropolitan of Cagliari, acts on behalf of his people before Gregory, 543. To his judgment the case of the widow Catella is committed to be concluded, 551. The affairs of Pompeiana, a religious woman, are commended to his protection, 552. Januarius, accused of crimes, is summoned to Rome to be judged canonically, 650. He is rebuked because he excommunicated Isidore for no cause but a private injury, 613. His negligence in converting the rustic idolaters is censured, 704. He disturbs a monastery by his avarice and turbulence, 727, 728. He is reproached for violence inflicted on another, 925, 928. His counselors are deprived of communion, 925. He is despised by his own clergy, 704.
Very many things are enjoined upon him for the discipline of the Church and the good of his subjects, 687, 688, 689, 705ff. He is forbidden to take anything for burial, 927. See the Alphabetical Index of the Epistles. Januarius, bishop of Malaga, whose case is committed to John the defensor for examination, 1250, 1252. He is absolved, 1255, 1256ff. Januarius, subdeacon of the Church of Messina, built a basilica in honor of the holy Martyrs, 571. What it is to sanctify a fast, 62. What it is to fast not for God but for oneself, 63. A fast was wont to be observed even by little children on Holy Saturday in Gregory's time, 352. Let all the clergy begin their fast from Quinquagesima, 1302. Fasting is harmful to those suffering from vomiting of blood, 1117, 1121.
Jeremiah laudably dreaded the office of preaching, yet did not fully resist, 8, 848. 'Jericomia' are the lodgings of priests and clerics, 1091. The citizens of Jerusalem for the most part serve as forced laborers to the citizens of Babylon, 923. Jesus Christ, the true Sabbath, 1214. The wise counsel of Jethro, father-in-law of Moses, 25. Moses sought Jethro as a guide on the way, that he might become a guide to him unto life, 60. Joanna, wife of Cyriacus, a Jewish Christian, is commended to Peter the subdeacon, 556, 557. St. John the Baptist, taught by the sole tutelage of the Holy Spirit, 156. His body burned after death, 1128. St. John is honored by the Lombards with great veneration, 364. Theodelinda, queen of the Lombards, builds a basilica in honor of St. John, ibid.
Sanctulus, placed beneath the executioner's axe, is delivered by invoking St. John, ibid. Relics of St. John are sent, 709, 1031. St. John the Evangelist, how he drank the chalice of martyrdom, 337. His tunic, translated to Rome at Gregory's command, gleams with miracles, 625. Why John of Damascus surnamed Gregory 'the Dialogist,' 107. Pope John I, 281. The horse on which the holy pontiff sat refused to carry a woman seated upon it, 284. He restored sight to a blind man, ibid. John, slain by Theodoric, was seen together with the patrician Symmachus leading Theodoric into eternal torments, 420. Pope John III, in what year he began to sit, 293. In what year he died, 244. John, bishop of Callipolis, 637.
John, bishop of the island of Capraria, a schismatic, 935. John, bishop of Carina, subscribed to the Lateran Council under Martin I, 798. John called the Faster, in what year he was made bishop of Constantinople, 489. John, a man of great virtues and renowned for learning, ibid., 490, 507. A man of great humility and abstinence, 743, 773. He is called most holy by Gregory, 842. Gregory complains to him that he had procured the confirmation of his election by the emperor, 489. Gregory asks for his prayers, 490. John is charged with striking and with feigned ignorance, 662. His culpable familiarity with a wicked youth, 663. He is urged to the observance of the canons, ibid., 664.
John's dispute with Gregory concerning certain priests, 713. Gregory asks John that the priests Athanasius and John be received in their orders, 664. John wrote to Gregory concerning the same, 746. Gregory commends to John the deacon Sabinianus, his apocrisiarius, 664. And the priest John, 804. John fled the episcopate, yet, made bishop, usurps the ambitious title of universal bishop, 741, 984. The acts of that synod, in which he assumed the name 'universal,' Pelagius II annulled, 741, 751, 771, 984. The same Pelagius forbade his apocrisiarius at Constantinople to celebrate the solemnities of the Mass with John, 742, 771, 984. Gregory forbade the same to the deacon Sabinianus, 742.
By this appellation of universal bishop John was attempting to subject all the members of Christ to himself, 742. By this rash presumption the peace of the whole Church is disturbed, ibid. The Church is rent, 745. The pious laws, the venerable synods, the very commands of Christ Himself are thrown into confusion by John's ambition, 748, 751. John imitates the proud angel, 742, 743, 751, 773. Through pride he arrogates to himself what belongs to Christ alone, 773. That name no man, not even among the saints, dared to usurp before John, 743, 748. To consent to this wicked title is nothing other than to lose the faith, 747, 873. John's hypocrisy is described, 747. John runs before Antichrist, 773. And he indicates that his times are near at hand, 751, 984.
John craftily persuaded the emperor Maurice to exhort Gregory to keep peace with him, 746. Gregory calls his cause with John the cause of God and of the Church, 748. Gregory desires that business to be judged by the emperor, 749. To pursue John's pride, Gregory rouses Eulogius of Alexandria and Anastasius, 772, 773. John, archbishop of Corinth, 779, 983. The use of the pallium is granted him, 788. His zeal for rooting out simony from the places subject to him is stirred up, 788. Gregory gives him various admonitions, 787, 788. See the Alphabetical Index of the Epistles. John, bishop of Crete, 898, 983. John, bishop of Euria, 1271. John, bishop of the city of Faterina, 1291.
John of Jerusalem, 507. John, bishop of Justiniana Prima in Illyricum, 983. Elected bishop by unanimous consent, 583, 586. Gregory confirms this election, ibid. And sends the pallium, and commits to him the office of the apostolic see, 585, 586. John acts in Gregory's stead, 1201. Having the case of Hadrian, bishop of Thebes, committed to him but not examined, he brings forward witnesses against the deacon Demetrius for the condemnation of the bishop, 627. He casts Demetrius down from his order and hands him over to the proconsul to be tormented with torture, 628. He unjustly deposes Hadrian, 628, 630. Whence he is deprived of communion by Gregory for thirty days, 628. Felix, bishop of Sardica, refuses to obey John, 735.
What John ought to do against bishop Paul, who had fallen into a bodily crime, is prescribed, 1201, 1202ff. The emperor requests that John be deposed on account of an ailment of the head, but Gregory dissents, 1135. See the Alphabetical Index of the Epistles. John, bishop of Larissa, 789, 983. He unjustly condemns Hadrian, bishop of Thebes, 629. Without any jurisdiction, 630. He receives the testimony of deacons cast down from their order against Hadrian, 629. He compels Hadrian to confess the crimes charged against him, ibid. He is compelled to restore the property of the Church of Thebes which he had held, 631. See the Alphabetical Index of the Epistles. John, bishop of Laurus, 596. John, bishop of Palermo, 1243.
The pallium is granted to him, ibid. See the Alphabetical Index of the Epistles. John, bishop of Ravenna. Why Gregory dedicates his book of the Pastoral Rule to him, 1. John professes himself nourished in the bosom of the Roman Church, 668. He says that, for the preservation of the authority of the Roman Church, he had stirred up the hatred of many against himself, 669. He defends the privileges of his own Church, and asks that they not be diminished, 669ff. He takes it ill that the use of the pallium in litanies is forbidden to him, and asks through the nobles of his city that it be restored to him, 736. Five things are censured in him by which he dishonors the episcopate, 738, 739. Under Gregory he presumes concerning the use of the pallium what he had not yet presumed, 739. A monastery near the Church of St.
Apollinaris he built and endowed, 791. What in John's testament ought to be valid, and what void, 791, 792, 815. More about him, see in the Alphabetical Index of the Epistles. John, bishop of Squillace, 599. See the Alphabetical Index of the Epistles. John the fifth, bishop of Sorrento, 530, 947, 1288, 1291. In what year he was elected bishop, and in what year he died, 530. See the Alphabetical Index of the Epistles. John, bishop of Syracuse, 1288. The archdeacon of Catania is designated by Gregory as bishop of Syracuse, 741. John, heir to the virtues of his predecessor Maximianus, 806. Gregory sends him the pallium, ibid. John is praised, 824. He is called a priest of mature and tested counsel, 975.
His love toward the Roman see, 976. He took care of the Roman patrimony, 979. See the Alphabetical Index of the Epistles. John, bishop of Velletri, 1287, 1291. He is transferred from the Church of Velletri to another place on account of imminent enemies, 578. He is set over the desolate Church of Tres Tabernae, 614. John, bishop, visitor of the Church of Nepi, 588. John, bishop of Orvieto, 498. John, a bishop, 1268. John, priest of the Church of Chalcedon, held to be a heretic by his adversaries, 803. The judges appointed for him in the cause of faith refuse to believe him though he strictly professes the faith, ibid. His accusers profess that they do not know the heresy of which they accuse him, ibid. John is declared orthodox in a Roman synod, 804, 805, 1292.
Gregory commends him as orthodox to John of Constantinople, 804, kinsman of Maurice, ibid. And to Cyriacus, bishop of Constantinople, 852, 883. Gregory orders him to be received in his order, 664. John the priest is forbidden the episcopate of the Church of Ravenna on account of ignorance, especially of the Psalms, 777. John, priest of the Roman Church, built and endowed an oratory at Rome, 650. Gregory wishes his will to be fulfilled, ibid., 651. John, deacon of Naples, is not to be elected bishop because he is not chaste, 1086. John, deacon of Sicily, 734. John, deacon of Thebes, removed from office for a lapse of the flesh, 629. John the deacon, biographer of St. Gregory, in what time he flourished, 103.
He is mentioned in many places of the Gregorian Dialogues, ibid. John the Subdeacon of Ravenna, 1230. He is sent into Sicily to administer the patrimony of the Church of Ravenna, 1097. See the alphabetical Index of the Letters. John the subdeacon is sent to Genoa, to examine the wishes of the Milanese concerning the bishop they were to choose, 645, 646; he returns to Rome, 681. John of Ravenna, cleric, 1231. John the abbot, 683, 684. John the abbot of Reggio is sent to the monastery of St. Andrew to discipline the wayward monks, 778. John the abbot in Sardinia, 1108, 1217. John the abbot of Mount Sinai, 1091. His holiness and humility, ibid. John the abbot of St. Lucy at Syracuse, 555, 887. He is charged with negligence, 625.