E04457: Gregory the Great, in his Dialogues, recounts a number of miraculous stories, and considers the nature of miracles. Written in Latin in Rome, c. 593.
Creators: name: Frances
Publisher: name: University of Oxford
Year: 2017
Subjects: History

description: Gregory the Great, Dialogues<br><br>Summary and Description:<br><br>Throughout the Dialogues, Gregory considers the immorality of souls and the nature of miracles. This is most apparent in the fourth and final book, which explicitly sets out to explore the immortality of the soul, but it is also present throughout all four books. <br><br>According to Gregory, God created three different sorts of spirits. One of these is not clothed in flesh (i.e. angels); one is clothed in flesh but does not die when the body does (i.e. humans); and the third is clothed in flesh and dies in the flesh (i.e. animals). Souls are invisible to corporal eyes (4.5) but sometimes they can be viewed leaving the body through spiritual sight, brought on by prayer and contemplation (4.9-11). In many cases, the souls of the righteous receive prior warning of their future joy in heaven (4.15, 4.36, 4.49) or punishment in hell (4.37) through heavenly or infernal sounds or smells. Once a soul enters heaven and hell, it is there permanently: Gregory clarifies that those who are condemned to hell are condemned to burn there forever (4.46). Indeed, later actions – for example burial in a church – cannot help a confirmed sinner (4.52-56; see also $E04595). Yet souls stained by a smaller sin can be redeemed through the prayers and tears of those on earth (4.43; 1.12). <br><br>Gregory also considers the nature of miracles throughout the Dialogues. The miraculous stories form the bulk of the text, and concern miracles effected primarily during the lifetime of the saint but also on occasion after their death. Miracles are, according to Gregory, an external sign that a soul is filled with the spirit of God (1.1; 4.21). They are not the only sign of holiness, but they are an important sign of sanctity (1.12). A holy person can bring about miracles because they are filled with the power of God (1.9; 2.8). Importantly, miracles can only ever be conducted in line with what is predestined (1.8), just as evil spirits can only wield power over mankind with God’s permission (3.21). <br><br>Overall, Gregory describes two ways in which these miracles could be effected. Some miracles are the result of a holy person’s own power. Others can only be achieved through prayer. Gregory juxtaposes two anecdotes from the life of *Benedict (of Nursia, monk, ob. 547, S01727) to illustrate this. Of his own volition and drawing on his own power, Benedict freed a persecuted man and struck fear into the heart of his persecutor (2.31). Through prayer, he was able to bring a farmer’s son back to life (2.32). <br><br>The nature of miracles brought on by the prayer of a holy man or woman are discussed in more detail elsewhere in the Dialogues. Gregory discusses how God grants requests made in prayer by holy individuals, even if they seem childish (1.9). Elsewhere, he considers the roots of miraculous power. At the request of a woman, *Libertinus (6th c. abbot of Fondi, S01708) was able to bring her son back to life with support from the sandal of *Honoratus (6th c. abbot and founder of Fondi, S01662) (see E04428). Peter asks what caused this miracle. Gregory replies that it is brought about through the mother’s prayers and the sanctity of both Honoratus and Libertinus. The most central factor is Libertinus’ trust not in his own powers, but those of his master, Honoratus. On other occasions, only the prayers of a group can bring about a miracle (3.33). In each case, the holy individual must place trust in God or a deceased saint before a miracle can be effected.<br><br>Additionally, Gregory justifies the miraculous power of the saints by referring to earlier precedents. He likens Nonnosus’ miraculous activity (described in Dialogues 1.7, E04433) to the actions of *Gregory the Miracle-Worker (Thaumatourgos, bishop and missionary in Pontus, ob. c. 270, S00687) and *Donatus (martyr of Arezzo, S01527). Similarly, Gregory likens the actions of *Benedict (of Nursia, S01727) to those of a number of biblical miracle workers including: *Peter (the Apostle, S00036); *Moses (Old Testament Prophet, S00241); *Elisha (Old Testament Prophet, S00239); Elias (Old Testament Prophet, S00217); *David (Old Testament King, S00269); *Paul (the Apostle, S00008); and *Habakkuk (Old Testament Prophet, S01268).<br><br>Gregory also provides some information on the hierarchy of miracles. In 3.17, Peter states that he thinks the most powerful miracle is raising people from the dead. Gregory challenges this assumption by telling two stories. The first concerns the raising of Lazarus – who had always been a good and faithful man – from the dead (John 11:43). The other is the conversion of Paul (Acts 9). As he relates these stories, Gregory suggests the most powerful miracles are those which bring about a conversion. <br><br>Summary: Frances Trzeciak.