The Prophetic Faith of Our Fathers, vol. 1

I. Gregory I-Proclaimer of Antichrist’s Imminence

Gregory I (c. 540-604), of patrician birth, was noted for his brilliance as a student. By the year 573 he had been appointed prefect of Rome by Justinian. But he soon broke with the world and became an abbot, employing his wealth to establish six monasteries in Sicily and another in Rome. Sent to Constantinople by Pope Pelagius II as his representative in 579, he entered into a prolonged and bitter dispute with the Byzantine Patriarch. The Eastern patriarchs had never really submitted to the popes, but were now in open feud with Rome, for the struggle for the primacy was still on ² PFF1 519.2

Gregory’s pontificate (590-604) was a time of general distress in the political as well as in the ecclesiastical field, though there was a temporary cessation from the controversy over Arianism, Nestorianism, and other theological issues. Gregory was an outstanding organizer, and built well the foundations of increasing power and grandeur for the papal see. In his time only parts of Italy were being governed in the name of the Eastern emperor—by an exarch, resident at Ravenna. The greater portion of northern Italy was overrun by the Lombards, who repeatedly threatened Rome. From these Gregory, by his resourcefulness, saved Rome. ³ Unquestionably he was the most prominent and influential figure of his age. His wide interest and missionary fervor can be seen in the fact that he himself wanted to go to convert the Anglo-Saxons to the Roman faith, and after he had become pope he did everything possible to further the spread of Christianity and to extend it over the known world. PFF1 519.3

1. FOLLOWS AUGUSTINE ON MILLENNIUM AND RESURRECTION

Gregory’s favorite author and guide was Augustine of Hippo. And in harmony with the churchmen of the time ⁴ he held and taught the allegorical, or spiritual, view of the present millennium and the world-filling stone. Thus he said significantly: PFF1 520.1

“The little stone, which, cut out of the mountain without hands, has occupied the whole face of the earth (Daniel 2:35), and which to this end everywhere distends itself, that from the human race reduced to unity the body of the whole Church might be perfected.” ⁵ PFF1 520.2

Among others, Gregory wrote an extensive treatise entitled Moralia, also known as Morals of the Book of Job, or Magna Moralia. In this he seeks to connect passages from Daniel and the Apocalypse, with Job’s Behemoth as Satan, whose tail as Antichrist, now “bound ... by the dispensation of the divine power.” In this he contends that Revelation 20:4 is being fulfilled: PFF1 520.3

“He [Satan] is set forth as bound, indeed sent into the abyss, since, concealed in the hearts of the wicked, he is chained by the power of the divine dispensation, lest he should be unbridled to the extent of being able to injure, so that although he rages secretly through them, yet may not break out in violent plunder of pride. But it is intimated how he is to be loosed in the end of the world when it says: And after the 1,000 years were ended, Satan will be loosed from his prison.... For by the number 1,000 is expressed the whole period of the Holy church for her perfection, however much it may be.” ⁶ PFF1 521.1

Since he follows Augustine, Gregory notes only one resurrection. The resurrection in the flesh, both of righteous and wicked, comes at the end of the world. This he discusses at length; ⁷ and the judgment, he says, is the gate of the kingdom, where the elect enter their heavenly homeland. ⁸ PFF1 521.2

2. ETERNAL KINGDOM AT SECOND ADVENT

Gregory seems to enjoy describing the second advent, and contrasting it with the first. ⁹ PFF1 521.3

“When with the heavens opened, with the angels ministering, and the apostles sitting with Him, Christ will have appeared on the throne of His majesty, all, both the elect and the reprobate, will see Him equally, so that the righteous may rejoice without end concerning the gift of recompense, and the unrighteous weep forever, in the vengeance of punishment.” ¹⁰ PFF1 521.4

3. GREGORY PREACHES ON Luke 21

Gregory’s Homily on Luke 21:9-19 weaves in much good advice to the faithful along with the explanations of the signs of the end. God has told us, he says, of the evils preceding the end of the world so that being fortified by knowing ahead of time, we might bear the ills of the world more bravely. The “wars and commotions,” of which we are warned, he interprets as the “interior and exterior” troubles, from enemies and from brethren. But the end is not yet, for later, “nation will rise against nation, and kingdom against kingdom,” followed by earthquakes, pestilence, famine, terrors in the sky, and great signs. The final tribulation is to be preceded by many tribulations, in order that they may announce the evil without end. These things come because man has turned to evil use everything given him for the use of life. But before these things happen there will come persecution, for “first the hearts of men, and afterwards the elements, are disturbed.” ¹¹ PFF1 521.5

4. ANTICHRIST EXPECTED FROM DAN

Gregory’s warnings include the imminence of Antichrist’s coming, likewise on the Augustinian basis, at the end of the present “thousand years” of the devil’s binding. The subsequent loosing Gregory connects with the appearance of Antichrist and the great tribulation of Matthew 24, which must be shortened. ¹² Antichrist, whose forerunner is Antiochus, is identified with Daniel’s Little Horn and Paul’s Man of Sin, and he is already living in his members, ¹³ Gregory adds. But he expects a future, personal Antichrist, a man from Dan, possessed of the devil, ¹⁴ ruling the Jews, and persecuting not only the church but also the converted Jews, many of them won by the preaching of the Two Witnesses, Enoch and Elijah. ¹⁵ Antichrist is to elevate himself and work miracles, casting down a third of the stars (of the church) just before the end, but he will be slain by Christ at His second advent. ¹⁶ PFF1 522.1

5. LINKS SEVENTH-DAY SABBATH WITH ANTICHRIST

In a letter written A.D. 602/3, the year before his pontificate closed, in 604, Gregory curiously links the enforced observance of the seventh-day Sabbath and of Sunday with the final acts of Antichrist. PFF1 522.2

“It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day. What else can I call these but preachers of Antichrist, who, when he comes, will cause the Sabbath day as well as the Lord’s day to be kept free from all work. For, because he pretends to die and rise again, he wishes the Lord’s day to be had in reverence; and, because he compels the people to judaize that he may bring back the outward rite of the law, and subject the perfidy of the Jews to himself, he wishes the Sabbath to be observed.” ¹⁷ PFF1 522.3

Gregory denounces the keeping of either day as the Sabbath of the fourth commandment, although prescribing cessation from labor and devotion to prayer on Sunday. He puts forth the spiritualizing view, often found among certain fathers, regarding true Sabbath observance, as Christians ceasing from sin: PFF1 523.1

“We therefore accept spiritually, and hold spiritually, this which is written about the Sabbath.... But we have the true Sabbath in our Redeemer Himself, the Lord Jesus Christ.... We introduce, then, no burden through the gates on the Sabbath day if we draw no weights of sin through the bodily senses to the soul.” ¹⁸ PFF1 523.2

Thus Gregory connects the enforced Sabbath observance with the preachers of Antichrist, and makes it clear that both days were still being observed by some in Rome in A.D. 603. PFF1 523.3

Statements like these were all the more readily accepted because Gregory was a great teacher in other fields of theological learning. Farrar pertinently comments, “With him [Gregory] the age of theological originality ceased for five centuries.” ¹⁹ By interpreting prophecies concerning Antichrist in this manner, Gregory blinded the eyes of the believers to the real Antichrist developing in their very midst, and was himself so blinded that he thought he could see the millennial kingdom of Christ, with Satan bound, being fulfilled in his own chaotic times. PFF1 523.4

6. LOOKED FOR END AFTER HIS DAY

Gregory’s forebodings concerning the imminence of the last days were, as noted, based on the Augustinian premise. And this belief in the nearness of the end of the present world and the coming judgment was disseminated everywhere through his extensive correspondence with emperors, kings, queens, and secular and ecclesiastical dignitaries. These epistles carried great weight throughout Christendom. His warning to Ethelbert (Edilbert), king of the Angles, is a specimen. Here he admonishes of the approaching “end of the present world,” the signs of the times, and the coming Judge. He expects these soon, but not “in our days.” PFF1 523.5

“We learn from the words of the Almighty Lord in Holy Scripture, the end of the present world is already close at hand, and the reign of the saints is coming, which can have no end. And, now that this end of the world is approaching, many things are at hand which previously have not been; to wit, changes of the air, terrors from, heaven, and seasons contrary to the accustomed order of times, wars, famine, pestilences, earthquakes in divers places. Yet these things will not come in our days, but after our days they will all ensue. You therefore, if you observe any of these things occurring in your land, by no means let your mind be troubled, since these signs of the end of the world are sent beforehand for this purpose, that we should be solicitous about our souls, suspectful of the hour of death, and in our good deeds be found prepared for the coming Judge.” ²⁰ PFF1 524.1

And again, in writing to the Patricians Venantius and Italica, Gregory asserts that “the end of the world draws near.” ²¹ Since the judgment is near-judicio appropinquante ²²—let everyone fear Him whose glory and majesty draw near, for who can hide from Him who is everywhere? ²³ PFF1 524.2

7. PROTESTS CONSTANTINOPOLITAN USE OF “UNIVERSAL BISHOP.”

A remarkable contest arose between Gregory, bishop of Rome, and the patriarchs of Constantinople and other metropolitan centers. The Byzantine Patriarch John the Faster—so called because of his pious austerities—had summoned a council, about 587, and assumed the title Universal Bishop. And in consequence Pope Pelagius II had disallowed the synod’s action. Gregory, his successor, jealous of every assumption by his Eastern rival—not only because Constantinople was not a see founded by an apostle, but also because it was in the imperial capital—followed the example of his predecessor and took a “distinctly authoritative attitude,” declaring null and void the synod which had conferred the title upon the Constantinopolitan patriarch. ²⁴ Greatly irritated, he strained every nerve to procure from the emperor a revocation of that title ²⁵ PFF1 524.3

He began this vigorous protest about 594, and continued throughout his subsequent life to inveigh against the title Ecumenical (or Universal) Bishop, assumed by the Patriarch of Constantinople. ²⁶ This controversy was the result of Gregory’s determination to carry through his concept of Petrine rights and duties. He, of course, considered Rome the see of Peter, and the first in rank, but he set forth the theory that Rome, Antioch, and Alexandria were three parts of one apostolic see, which should curb the pretensions of Constantinople ²⁷ PFF1 525.1

8. USERS BECOME PRECURSORS OF ANTICHRIST

Gregory dispatched five letters of remonstrance—to the patriarch himself, to Sabinianus, his own legate at Constantinople, to Emperor Mauricius (or Maurice), and to Empress Constantina. Failing in his objectives, he sought to arouse the opposition of the patriarchs of Alexandria and Antioch. ²⁸ In these epistles he called the title “execrable,” “atrocious,” “frivolous,” “profane,” and “proud.” He declared that whoever employed it was the “precursor of Antichrist.” ²⁹ PFF1 525.2

The importance of these statements justifies citation of excerpts from the initial epistle to Bishop John: PFF1 525.3

“With what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this.... PFF1 525.4

“What wilt thou say to Christ, who is the Head of the universal Church, in the scrutiny of the last judgment, having attempted to put all his members under thyself by the appellation of Universal? Who, I ask, is proposed for imitation in this wrongful title but he who, despising the legions of angels constituted socially with himself, attempted to start up to an eminence of singularity, that he might seem to be under none and to be alone above all? ... (Isaiah 14:13).” ³⁰ PFF1 525.5

This final excerpt, stressing the last hour, the fulfillment of prophecy, and the nearness of the coming king of pride to put an army of priests under his yoke, should be especially noted. We shall meet it again. PFF1 526.1

“Of a truth it was proclaimed of old through the Apostle John, Little children, it is the last hour (1 John 2:18), according as the Truth foretold. And now pestilence and sword rage through the world, nations rise against nations, the globe of the earth is shaken, the gaping earth with its inhabitants is dissolved. For all that was foretold is come to pass. The king of pride is near, and (awful to be said!) there is an army of priests in course of preparation for him, inasmuch as they who had been appointed to be leaders in humility enlist themselves under the neck of pride.” ³¹ PFF1 526.2

This letter was delivered to John by Gregory’s legate Sabinianus, with the statement that only out of consideration for the emperor Mauricius had he written it so mildly. And to the emperor, who favored John, he wrote, “My fellow-priest John, attempts to be called universal bishop. I am compelled to cry out and say, O tempora, O mores!” ³² PFF1 526.3

9. SUCH PRIDE DENOTES IMMINENCE OF ANTICHRIST

To the empress he likewise deplored the pretensions of a fellow bishop. PFF1 526.4

“It is very distressing, and hard to be borne with patience, that my aforesaid brother and fellow-bishop, despising all others, should attempt to be called sole bishop. But in this pride of his what else is denoted than that the times of Antichrist are already near at hand?” ³³ PFF1 526.5

10. THIS ATTITUDE BELONGS TO ANTICHRIST

In 595 Patriarch John died and was succeeded by Cyriacus. Gregory urged him likewise to “turn away from the pride of a profane name” and to reject the “impious appellation.” ³⁴ PFF1 526.6

That admonition seems to have brought no response, for a later letter repeats the same counsel, stating the reason in these thought-provoking words: PFF1 526.7

“Because Antichrist, the enemy of God, is near at hand, I studiously desire that he may not find anything belonging to himself, not only in the manners, but even in the titles of priests.” ³⁵ PFF1 527.1

Thus he hinted that such an attitude was connected with Antichrist. And to the demurrer of the emperor against such strictures, Gregory “confidently” reiterated the charge that “whosoever calls himself, or desires to be called Universal Priest, is in his elation the precursor of Antichrist, because he proudly puts himself above all others.” ³⁶ He compared this to the pride of Antichrist, who would wish to appear as God. But let us follow this further, as a crucial issue that we are destined to meet subsequently. PFF1 527.2

Other epistles followed, as Gregory sought the support of the ancient sees of Alexandria and Antioch. In a letter to Eulogius, bishop of Alexandria, and to Anastasius of Antioch, he referred to the difference between himself and Cyriacus of Constantinople “on account of the appellation of a profane name.” ³⁷ Eulogius, in his answer, seems to have disclaimed the “use of proud titles,” and addressed Gregory saying, “As you have commanded,” and calling him “Universal Pope.” Gregory replied that he had not commanded, and begged him not to use such extravagant attributes, for no man had a right to be so called. ³⁸ PFF1 527.3

11. CONTROVERSY ENDS WITH PHOCAS’ DECISION FOR ROME

Five years later we find Gregory again entreating Cyriacus to “make haste to remove from the midst of the church the offence of a perverse and proud title,” adding, “lest you should possibly be found divided from the society of our peace.” ³⁹ This last letter to Cyriacus dates from the time when, in 602, the usurper Phocas had secured the Eastern throne by the murder of Mauricius. ⁴⁰ The Roman pontiff wrote congratulatory letters to Phocas, full of flattery, one of which begins: PFF1 527.4

“Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Daniel 4:17).” ⁴¹ PFF1 528.1

Gregory’s adulatory epistles were probably repaid, after his death, by the new emperor’s taking sides with the next pope against the patriarch. Phocas bore a secret grudge against the Patriarch of Constantinople, and the insecurity of his throne made him anxious to have the sanction of the powerful bishop of the West. So Phocas, the Eastern emperor, soon reaffirmed (about 606) the sole right of the bishop of Rome—then Boniface III—to the title of head of all the churches. ⁴² Justinian had recognized it in covering principle more than seventy years previous, when he made the Roman bishop the “head of all the Holy Churches,” as has been noted. It was then that the legalized power of the Papacy had really begun, but Phocas’ decree was a reaffirmation. A pillar still stands in Rome, erected in 608, commemorating this act of Phocas. ⁴³ But the irony of it all is that soon after Gregory’s death “what he had condemned in his oriental colleagues as antichristian arrogance, the later popes considered but the appropriate expression of their official position in the church universal.” ⁴⁴ PFF1 528.2

12. DENOUNCES PRIDE BUT ADVANCES PAPAL POWER

As Schaff soundly points out, Gregory, who is said to have first used the “humble-proud title,” servant of the servants of God, did not really recede from the position of Leo I but merely claimed less while actually surpassing his boldness and energy. Flick remarks that although Gregory was personally averse to taking the office, and persistently opposed the title Universal Bishop, yet he upheld and extended the Petrine theory to the utmost, and under his able management “papal power was consolidated and made supreme in Western Europe.” ⁴⁵ PFF1 528.3

Thus the same pope who not only called certain contemporary Sabbatarians preachers of Antichrist but also denounced his fellow patriarch as exhibiting an Antichristian spirit because he claimed the proud title of Universal Bishop, did more than any other of his day to build the fundamental structure of the religio-political empire which was to put that Antichristian assumption into practice on a scale he could never have foreseen. PFF1 529.1

Strange accuracy of perception—to see that the pretension to universal episcopacy would involve the prostration of all authority before it and the transfer of allegiance from Christ to Antichrist! And strange blindness, not to see that in the struggles for Roman primacy this very Antichristian principle he condemned was being built into the Roman church, and that the hierarchy were the makers thereof! When Gregory closed his remarkable career the Papacy of the Middle Ages was born, and in form strikingly resembled the empire. “He merged the office of Roman Emperor and Christian bishop into essentially one and thus became the real founder of the mediaeval Papacy.” ⁴⁶ PFF1 529.2