should also recognize my debt to the contributions of other authors. These include Claude Dagens, Saint Greégoire le Grand: Cultureet expe'rience chrétiennes (Paris, 1977); Jeffrey Richards, consul of God: The Life and Times of Gregory the Great (London, 1980); William D. McReady, Signs of Sanctity: Miracles in the Thought of Gregory the Great, Pontifical Institute of Medieval Studi-Studies and Texts 91 (Toronto, 1989); Robert A. Markus, “The Sacred and the Secular: From Augustine to Gregory the Great,” Journal of Theological Studres, n.s. 36 (1985), 84–96, and The End of Ancient Chréstianity (Cambridge, England, 1990); and Judith Herrin, The Formation of Christendom (Princeton, N.J., 1987), chap. 4.
54. Straw, Gregory, pp. 9–11.
55. Tilrnann Buddensieg, “Gregory the Great, the Destroyer of Pagan Idols: The History of a Medieval Legend Concerning the Decline of Ancient Art and Architecture,” journal of the Warburg and Courtauld Institutes 28 (1965), 44–65. Among others, seealso Richards, Consul of God, chap. 4; Marc Reydellet, La Royauté duns la litétraturelatine de Sidone Apollinaire à Isidore de Séville,Bibliothèque des écoles françaises d'Athènes et de Rome 243 (Rome, 1981), chap. 9; Pierre Riché, Education and Culture in the Barbarian West from the Sixth through the Eighth Century, trans. John J. Contreni(Columbia, S.C., 1976), pp. 145–57; and Dagens, Saint Grégoire, esp. chaps. 1–2, 7.
56. Gregory, Moralia 2.29.48, 6.18.3 I.
57. Straw, Gregory, p. 18.
58. Paul Meyvaert, “Gregory the Great and the Theme of Authority,” Spode House Review 3 (December 1966), 5. In addition to the works cited in notes 53–55 above, seealso Sandra Zimdars-Swartz, “A Confluence of Imagery: Exegesis and Christology Accordingto Gregory the Great,” in Gr égoire le Grand, ed. Jacques Fontaine et al., Colloquesinternationaux du C.N.R.S. (Paris, 1986), pp. 327–35; de Lubac, Exégèse médiévale, 21:53–98; and Beryl Smalley, The Study of the Bible in the Middle Ages, jd ed.(Oxford, 1983), pp 32–35.
59. Gregory, Moralia, epist. ad Leandrum 3, CCSL 143:4; cf. the helpful comments of Jean Laporte, “Une Théologie systématique chez Grégoire,” in Grégoire le Grand, ed. Jacques Fontaine et al., Colloques internationaux du C.N.R.S. (Paris, 1986), p. 235.
60. Gregory, Moralia 29.2.4–29.3.5.
61. Ibid. 34.7.12, for instance.
62. Ibid. 1.16.23–24, 2.1.6, 27.43.71, 29.26.52, 30.9.28–34.
63. Ibid. 31.23.42.
64. Ibid. 34.12.23.
65. Ibid. 1.16.23–24, 35.16.36–39.
66. Ibid. 11.15.24.
67. Ibid. 18.40.61, CCSL 143 A:927–28.
68. Ibid., epist. ad Leandrum 5, CCSL 143:7.
69. Ibid, 18.30.47–48, CCSL 143 A:g16–17.
70. Markus, End of Ancient Christianity, passim.
71. Markus, “Sacred and the Secular,” p. 93.
72. Richards, Consul of God, p. 69.
73. Ibid., p. 54; and see the more thorough discussion of Dagens, Saint Grégoire,chaps. 7–9.
74. Pierre Daubercies, La Condition charnelle: Recherches positives pour la théologied'une realite terrestre (Paris, 1958), and “La Théologie de la condition charnelle chez les maitres de haut Moyen Âge,” RTAM 30 (1963), 5–54.
75. Gregory, Epistulae 11.56a.8, MGH, Epistulae 2:340–41. On the importance of this letter in ecclesiastical tradition, see Pierre J. Payer, Sex and the Penitentials: The Development of a Sexual Code, 550-IIJO (Toronto, 1984), pp 35–36, 65.
76. Straw, Gregory, p. 134. On Augustine's defense of “Christian mediocrity,” see, above all, Markus, End of Ancient Christianity, passim.
77. In this regard, see also Robert Gillet, “Spiritualité et place du moine dans I'église selon Saint Grégoire le Grand,” in Théologie de la vie monastique, Théologie 49 (Paris, 1961), pp. 313–51; Jean Leclercq, The Love of Learning and Desire for God: A Study of Monastic Culture, gd ed., trans. Catharine Misrahi (New York, 1982), pp. 25–36;and Matthew Baasten, Pride According to Gregory the Great: A Study of the Moralia,Studies in the Bible and Early Christianity 7 (Lewiston, N.Y., 1986).
78. See Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine (Chicago, 1971–89), 1:35off.
79. See above, n. 7; for Gregory's other uses of these two phrases, cf. Thesaurus Sancti Gregorii Magni, microfiche pp. 1177, 15840.
80. De Lubac's magisterial study of the Exeègéseméddieéual (21:53–128) proceeds almost directly, with minimal interruption, from the allegorical exegetical “‘barbarie’ desaint Grégoire” to the characteristically Jewish “bovinus intellectus” perceived by high medieval Christian theologians, which I discuss in part 3 of this book.
81. Cf. Gregory, Homilia in Euangelia 2.72.4–5: Now that Christianity is no longer persecuted and has spread throughout the world, the emphasis of Christian preaching must fall on the quality of the confession of faith, so that Christians will truly be the members of Christ. See also Moralia 34.4.8.
82. Ibid. 19.12.19, CCSL 143 A:970–71: “Sicut uniuscuiusque hominis, sic sanctae Ecclesiae aetas describitur. Parvula quippe tunc erat…. Adulta vero Ecclesia dicitur…. Universae quippe Ecclesiae…adolescentulae vocantur…. Cum in diebus illis Ecclesia, quasi quodam senio debilitata….”
83. See above, nn. 20, 36–38.
84. See the comments of Dagens, Saint Grigoire, pp. 352ff.
85. Cf. above, chapter 1, n. 118.
86. Gregory, Moralia 14.44.51, CCSL 143 A:729. Other references to the carnality of the Jews include Moralra 7.8.8; Expositiones in librum primum Regum 3.41, 3.473.63, 3.66, 5.99; and Homiliae in Hiezechihelem 2.9.2, 2.10.8.
87. Gregory, Moralia 34.4.8, CCSL 143 B:1738–39.
CHAPTER 3
Isidore of Seville
Anti-Judaism and the Hermeneutics of Integration
Like Gregory the Great, Isidore of Seville is often considered one of the last of the Latin church fathers. He, too, “was a true bridge-builder between early and late medieval times, a bridge-builder also between the Germanic and Roman nations”;1 and, much as Gregory did, Isidore contributed directly to the developing idea of the Jew in early medieval Christendom. Yet Isidore undertook this responsibility deliberately, with a determination that rendered anti-Jewish polemic more of a critical aspect of his scholarly opus than it had been for Gregory's or for Augustine's. Not since Tertullian had a Latin churchman compiled a treatise of Adversus Iudaeos doctrine as extensive as Isidore's De fide catholica contra Iudaeos (On the Catholic Faith against the Jews),2 which proved popular and influential for generations to come, both within and beyond
