(Updated July 12, 2025)
This Quote Archive collects pertinent quotes from the Church Father, St. Pope Gregory the Great.
Next to each quote are the topic-based Quote Archives in which they are included.
This Quote Archive is being continuously updated as research continues.
Books
St. Pope Gregory the Great, Moralia on Job (c. 578-95)
- Development of Doctrine | Book 27, Ch. 8, §14
(Book 27, Ch. 8, §14)1
The stars of rain can also be understood as the holy apostles, about whom Jeremiah says to rejected Judea as follows: “The stars and the rain have been withheld, and the later rain has not fallen” (Jer. 3:3). The Lord then removed the stars for the rain and poured down rain to double a flood, because when he took the preaching apostles away from Judea, he irrigated the world with the teaching of new grace. That both of these acts happened in the church can be advantageously understood in that when the apostles’ bodies were done away with and their souls were removed to the secret bosom of heaven, it was as though God hid the stars of rain from the face of the sky. But when the stars of rain were 254 | 255 taken away, God sent rain like a flood, because with even the apostles removed to heaven, the flood of divine knowledge that long lay hidden was revealed with more abundant outpouring through the opened tongues of the followers of the apostles.
What the apostles, you see, spoke briefly, their followers in their expositions expanded and multiplied. So it is not without reason that the very preaching and exposition should be compared to a flood, because since they collect the words of their many predecessors, they themselves grow more profoundly by means of the words that they pass on. At the same time as they join testimony to testimony, it is as though they collected drops of water to make a flood. The Gentiles are daily taught with these words, and because the minds of sinners receive knowledge of heaven, it is as though the standing water on the ground exhibited floods. But these expositors never exhibit themselves as superior to the apostles in knowledge when they speak at length in their exposition. They ought, you see, always to remember through whom they have received the discoveries of their knowledge.
St. Pope Gregory the Great, Book of Pastoral Rule (590)
Whence also the first pastor [St. Peter] anxiously admonishes, saying, “The elders which are among you I beseech, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed, feed the flock of God which is among you” (1 Pet. 5:1)…
Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished them, saying, “Repent, and be baptized every one of you” (Acts 2:38). For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the sacrament of baptism. With what conscience, then, can those who neglect to weep for their past misdeeds live secure of pardon, when the chief pastor of the Church himself believed that penitence must be added even to this Sacrament which chiefly extinguishes sins?
St. Pope Gregory the Great, Dialogues (c. 593)
- Purgatory | Book 4, §§41-42, 57 62
(Book 4, §§41-42, 57 62)2
Peter:
I should like to know if we have to believe in a cleansing fire after death.
Gregory:
(§41) In the Gospel our Lord says, “Finish your journey while you still have the light” (John 12:35). And in the words of the 247 | 248 Prophet He declares, “In an acceptable time I have heard thee, and in the day of salvation I have helped thee” (Isa. 49:8). St. Paul’s comment on this is: “And here is the time of pardon; the day of salvation has come already” (2 Cor. 6:2). Solomon, too, says, “Anything you can turn your hand to, do with what power you have; for there will be no work, nor reason, nor knowledge, nor wisdom in the nether world where you are going” (Sir. 9:10). And David adds, “For his mercy endures forever” (Ps. 117:1). From these quotations it is clear that each one will be presented to the Judge exactly as he was when he departed this life. Yet, there must be a cleansing fire before judgment, because of some minor faults that may remain to be purged away. Does not Christ, the Truth, say that if anyone blasphemes against the Holy Spirit he shall not be forgiven “either in this world or in the world to come” (Matt. 12:32)? From this statement we learn that some sins can be forgiven in this world and some in the world to come. For, if forgiveness is refused for a particular sin, we conclude logically that it is granted for others. This must apply, as I said, to slight transgressions…All these faults are troublesome for the soul after death if they are not forgiven while one is still alive. For, when St. Paul says that Christ is the foundation, he adds: “But on this foundation different men will build in 248 | 249 gold, silver, precious stones, wood, grass, or straw…and fire will test the quality of each man’s workmanship. He will receive a reward, if the building he had added on stands firm! If it is burnt up, he will be the loser; and yet he himself will be saved, though only as men are saved by passing through fire” (1 Cor. 3:12-15)…
(§42) When I was still a young layman, I heard my elders and men acquainted with the circumstances tell of Paschasius, a deacon of the Apostolic See. His highly orthodox and brilliantly written books on the Holy Spirit are still read. He was a man of outstanding sanctity and very zealous in the practice of almsgiving. His kindness to the poor was remarkable, while for himself he had nothing but contempt. In the dispute over the papacy between the parties of Symmachus and Lawrence, which was accompanied by the excitement of popular demonstrations, he cast his vote for Lawrence. Even though Symmachus was later on accepted 249 | 250 unanimously by both parties, Paschasius would not change his affiliation, but to the end of his life reserved his devotion and respect for Lawrence, the man whom the Church by the judgment of her bishops had refused to set up as her head.
Paschasius died during the reign of Pope Symmachus. A possessed person touched his dalmatic, which had been laid on the coffin, and was instantly cured. A long time afterward, Germanus, Bishop of Capua, whom I have already mentioned, came to the baths of Angulus at his doctor’s advice. As he entered the hot baths, he found the deacon Paschasius standing there as an attendant. Germanus was shocked and asked what a man of his dignity was doing in such a place. “The only reason I am serving here,” the deacon answered, “is that I endorsed the party of Lawrence against Symmachus. But I beg you, pray for me to the Lord. When you come back and no longer find me here, you will know that your prayers have been heard.”
Germanus, therefore, gave himself to fervent prayer, and, when he returned a few days later, Paschasius no longer appeared. This purification from sin after death was possible because the deacon had sinned through ignorance, and not through malice. What we are to believe is that through his previous almsdeeds he obtained the grace of receiving forgiveness at a time when he was no longer able to do meritorious works… 250 | 266(§57) Peter:
Is there anything at all that can possibly benefit souls after death?
Gregory:
The holy Sacrifice of Christ, our saving Victim, brings great benefits to souls even after death, provided their sins can be pardoned in the life to come. For this reason the souls of the dead sometimes beg to have Masses offered for them.
Bishop Felix, whom I mentioned above, said that he had been told of such a case by a saintly priest who was still living two years ago in the diocese of Centum Cellae, a pastor of the Church of St. John in Tauriana. This priest used to bathe in the hot springs of Tauriana whenever his health required. One day, as he entered the baths, he found a stranger there who showed himself most helpful in every way possible, by unlatching his shoes, taking care of his clothes, and furnishing him towels after the hot bath.
After several experiences of this kind, the priest said to himself: ‘It would be not do for me to appear ungrateful to this man who is so devoted in his kind services to me. I must reward him in some way.’ So one day he took along two crown-shaped loaves of bread to give him.
When he arrived at the place, the man was already waiting for him and rendered the same services he had before. After the bath, when the priest was again fully dressed and ready to leave, he offered the man the present of bread, asking him kindly to accept it as a blessing, for it was offered as 266 | 267 a token of charity. But the man sighed mournfully and said, “Why do you give it to me, Father? That bread is holy and I cannot eat it. I who stand before you was once the owner of this place. It is because of my sins that I was sent back here as a servant. If you wish to do something for me, then offer this bread to almighty God, and so make intercession for me, a sinner. When you come back and do not find me here, you will know that your prayers have been heard.” With these words he disappeared, thus showing that he was a spirit disguised as a man. The priest spent the entire week in prayer and tearful supplications, offering Mass for him daily. When he returned to the bath, the man was no longer to be found. This incident points out the great benefits souls derive from the Sacrifice of the Mass. Because of these benefits the dead ask us, the living, to have Masses offered for them, and even show us by signs that it was through the Mass that they were pardoned… 267 | 274
(§62) …This parable [Matt. 18:32-35] shows us that, if we do not sincerely forgive injuries, we shall have to give a second account of the sins for which we have already done penance and experienced 274 | 275 the joy of forgiveness. So, while we are enjoying days of grace, while our Judge holds off the sentence, and the Examiner of our sins awaits our conversion, let us soften our hardened hearts with tears and practice charity and kindness toward our neighbor. Then we can be sure that, if we offered ourselves during life as victims to God, we will not need to have the saving Victim offered for us [the Eucharist] after death.
Letters
St. Pope Gregory the Great, Letter 2 (Book 8): To Anastasius, Bishop of Antioch Bishop of Antioch
Moreover, there is this by the great favor of Almighty God; that among those who are divided from the doctrine of Holy Church there is no unity, since every kingdom divided against itself shall not stand [Matt. 12:25; Mark 3:24; Luke 11:17]. And holy Church is always more thoroughly equipped in her teaching when assaulted by the questionings of heretics; so that what was said by the Psalmist concerning God against heretics is fulfilled, “They are divided from the wrath of his countenance, and his heart has drawn near” (Ps. 50:20-21). For while they are divided in their wicked error, God brings His heart near to us, because, being taught by contradictions, we more thoroughly learn to understand Him.
St. Pope Gregory the Great, Letter 18 (Book 5): To John, Bishop of Constantinople
Certainly Peter, the first of the apostles, himself a member of the holy and universal Church, Paul, Andrew, John—what were they but heads of particular communities? And yet all were members under one Head. And (to bind all together in a short girth of speech) the saints before the law, the saints under the law, the saints under grace, all these making up the Lord’s Body, were constituted as members of the Church, and not one of them has wished himself to be called universal. Now let your Holiness acknowledge to what extent you swell within yourself in desiring to be called by that name by which no one presumed to be called who was truly holy.
Was it not the case, as your Fraternity knows, that the prelates of this Apostolic See which by the providence of God I serve, had the honor offered them of being called universal by the venerable Council of Chalcedon. But yet not one of them has ever wished to be called by such a title, or seized upon this ill-advised name, lest if, in virtue of the rank of the pontificate, he took to himself the glory of singularity, he might seem to have denied it to all his brethren.
St. Pope Gregory the Great, Letter 20 (Book 5): To Mauricius Augustus
For to all who know the Gospel it is apparent that by the Lord’s voice the care of the whole Church was committed to the holy Apostle and Prince of all the Apostles, Peter. For to him it is said, “Peter, lovest thou Me? Feed My sheep” (John 21:17). To him it is said, “Behold Satan hath desired to sift you as wheat; and I have prayed for thee, Peter, that thy faith fail not. And thou, when thou art converted, strengthen thy brethren” (Luke 22:31). To him it is said, “Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind an earth shall be bound also in heaven; and whatsoever thou shalt loose on earth shall be loosed also in heaven” (Matt. 16:18).
Lo, he received the keys of the heavenly kingdom, and power to bind and loose is given him, the care and principality of the whole Church is committed to him, and yet he is not called the universal apostle; while the most holy man, my fellow-priest John, attempts to be called universal bishop. I am compelled to cry out and say, O tempora, O mores [“Oh times, oh manners]!…
Certainly, in honor of Peter, Prince of the apostles, it was offered by the venerable synod of Chalcedon to the Roman pontiff. But none of them has ever consented to use this name of singularity, lest, by something being given peculiarly to one, priests in general should be deprived of the honor due to them. How is it then that we do not seek the glory of this title even when offered, and another presumes to seize it for himself though not offered?
St. Pope Gregory the Great, Letter 40 (Book 7): To Eulogius, Bishop of Alexandria (c. 597)
Your most sweet Holiness has spoken much in your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he himself now sits on it in the persons of his successors. And indeed I acknowledge myself to be unworthy, not only in the dignity of such as preside, but even in the number of such as stand. But I gladly accepted all that has been said, in that he has spoken to me about Peter’s chair who occupies Peter’s chair. And, though special honor to myself in no wise delights me, yet I greatly rejoiced because you, most holy ones, have given to yourselves what you have bestowed upon me. For who can be ignorant that holy Church has been made firm in the solidity of the Prince of the apostles, who derived his name from the firmness of his mind, so as to be called Petrus from “petra.” And to him it is said by the voice of the Truth, “To thee I will give the keys of the kingdom of heaven” (Matt. 16:19). And again it is said to him, “And when thou art converted, strengthen thy brethren” (Matt. 22:32). And once more, “Simon, son of Jonas, lovest thou Me? Feed my sheep” (John 21:17). Wherefore though there are many apostles, yet with regard to the principality itself the See of the Prince of the apostles alone has grown strong in authority, which in three places is the See of one [Rome, Antioch, and Alexandria]. For he himself exalted the See in which he deigned even to rest and end the present life. He himself adorned the See to which he sent his disciple as evangelist. He himself stablished the See in which, though he was to leave it, he sat for seven years. Since then it is the See of one, and one See, over which by Divine authority three bishops now preside, whatever good I hear of you, this I impute to myself. If you believe anything good of me, impute this to your merits, since we are one in Him Who says, “That they all may be one, as Thou, Father, art in me, and I in thee that they also may be one in us” (John 17:21).
St. Pope Gregory the Great, Letter 9 (Book 9): To Callinicus, Exarch of Italy
In the midst of what you have announced to me of your victories over the Sclaves, know that I have been refreshed with great joy that the bearers of these presents, hastening to be joined to the unity of holy Church from the island of Capritana, have been sent by your Excellency to the blessed Peter, Prince of the Apostles…
Moreover you tell us that you wish to keep the anniversary of Peter, Prince of the apostles, in the city of Rome.
St. Pope Gregory the Great, Letter 45 (Book 11): To Theoctista, Patrician
But, if they say that a short season of penitence may suffice against sin, so that one may be allowed to return again to sin, rightly does the sentence of the first pastor hit them, when he says, “It is happened unto them according to the true proverb; The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire” (2 Pet. 2:22).
Footnotes
- St. Pope Gregory the Great, Brian Kerns, OCSO, trans., Cistercian Studies, Vol. 260: Gregory the Great, Moral Reflections on the Book of Job, Volume 5, Books 23-27 (Athens, OH: Cistercian Publications, 2019), 254-55. ↩︎
- St. Pope Gregory the Great, Odo John Zimmerman, trans., The Fathers of the Church, Vol. 39: St. Gregory the Great, Dialogues (Washington, DC: Catholic University of America Press, 2002), 247-50, 266-67, 274-75. ↩︎
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