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<!DOCTYPE html> <html lang="en"> <head> <title>CATHOLIC ENCYCLOPEDIA: St. Gregory of Tours</title><script src="https://dtyry4ejybx0.cloudfront.net/js/cmp/cleanmediacmp.js?ver=0104" async="true"></script><script defer data-domain="newadvent.org" src="https://plausible.io/js/script.js"></script><link rel="canonical" href="https://www.newadvent.org/cathen/07018b.htm"> <meta name="viewport" content="width=device-width, initial-scale=1"> <meta name="description" content="Lengthy article about this bishop, historian, and theologian. 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Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more  all for only $19.99...</a></em></p> <p>Born in 538 or 539 at Arverni, the modern Clermont-Ferrand; died at <a href="../cathen/15002a.htm">Tours</a>, 17 Nov., in 593 or 594. He was descended from a distinguished Gallo-Roman <a href="../cathen/05782a.htm">family</a>, and was closely related to the most illustrious houses of Gaul. He was originally called Georgius Florentius, but in memory of his maternal great-grandfather, Gregory, <a href="../cathen/02581b.htm">Bishop</a> of <a href="../cathen/08789c.htm">Langres</a>, took later on the name of Gregory. At an early age he lost his <a href="../cathen/11478c.htm">father</a>, and went to live with an uncle, Gallus, <a href="../cathen/02581b.htm">Bishop</a> of <a href="../cathen/04053a.htm">Clermont</a>, under whom he was <a href="../cathen/05295b.htm">educated</a> after the manner of all <a href="../cathen/04049b.htm">ecclesiastics</a> in his day. An unexpected recovery from a serious illness turned his mind towards the service of the <a href="../cathen/03744a.htm">Church</a>. Gallus died in 554, and Gregory's mother went to live with her friends in <a href="../cathen/03068a.htm">Burgundy</a>, leaving her son at <a href="../cathen/04053a.htm">Clermont</a> in the care of Avitus, a <a href="../cathen/12406a.htm">priest</a>, later <a href="../cathen/02581b.htm">Bishop</a> of <a href="../cathen/04053a.htm">Clermont</a> (517-594). Avitus directed his pupil towards the study of the Scriptures. According to Gregory, rhetoric and profane literature were sadly neglected in his case, an omission that he ever after earnestly regretted. In his writings he complains of his <a href="../cathen/07648a.htm">ignorance</a> of the <a href="../cathen/09053a.htm">laws</a> of grammar, of confounding the genders, employing the wrong cases, not understanding the correct use of prepositions, and the syntax of phrases, self-reproaches that need not be taken too seriously. Gregory <a href="../cathen/08673a.htm">knew</a> grammar and literature as well as any man of his time; it is a mere affectation on his part when he poses as ill-instructed; perhaps he hoped thereby to win praise for his learning. Euphronius, <a href="../cathen/02581b.htm">Bishop</a> of <a href="../cathen/15002a.htm">Tours</a>, died in 573, and was succeeded by Gregory, Sigebert I being then King of Austrasia and Auvergne (561-576). Charibert's death (567) had made him master of <a href="../cathen/15002a.htm">Tours</a>. The new king was acquainted with Gregory and insisted that in deference to the wishes of the people of <a href="../cathen/15002a.htm">Tours</a> he should become their <a href="../cathen/02581b.htm">bishop</a>; thus it came to pass that Gregory went to <a href="../cathen/13164a.htm">Rome</a> for <a href="../cathen/04276a.htm">consecration</a>. The poet, <a href="../cathen/06149a.htm">Fortunatus</a>, celebrated the elevation of the new <a href="../cathen/02581b.htm">bishop</a> in a poem full of sincere enthusiasm whatever its defects ("Ad cives Turonicos de Gregorio episcopo"). Gregory justified this confidence, and his episcopal reign was highly creditable to him and useful to his flock; the circumstances of the time offered peculiar difficulties, and the office of <a href="../cathen/02581b.htm">bishop</a> was onerous both from a civil and a religious point of view.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <h2 id="section1">Gregory as bishop</h2> <p>He undertook with great <a href="../cathen/15753a.htm">zeal</a> the heavy task imposed on him. In the near past <a href="../cathen/04070a.htm">King Clovis</a> had both used and abused his power, but his services to the social order and the fame of his exploits caused the abuses of his reign to be in great part forgiven. His successors, however, had fewer merits, and when they sought to increase their authority by deeds of <a href="../cathen/15446a.htm">violence</a>, almost endless civil <a href="../cathen/15546c.htm">war</a> was the result. Might overcame right so often that the very notion of the latter tended to disappear. Barbarian fierceness and cruelty were everywhere rampant. During the <a href="../cathen/15546c.htm">war</a> between Sigebert and Chilperic, Gregory could not restrain his just indignation at the sight of the woes of his people. "This", he wrote, "has been more hurtful to the <a href="../cathen/03744a.htm">Church</a> than the <a href="../cathen/11703a.htm">persecution</a> of <a href="../cathen/05007b.htm">Diocletian</a>". In Gaul, at least, such may have been the case. The Teutonic tribes newly established in <a href="../cathen/06395b.htm">Gaul</a>, or loosely wandering throughout the whole Roman Empire, were well aware of their physical prowess, and disinclined to recognize any <a href="../cathen/13055c.htm">rights</a> save that of conquest. Their chiefs claimed whatever they desired, and the army took the rest. Whoever ventured to oppose them was put out of the way with pitiless rapidity. The civilization on which they so suddenly entered was for them a source of annoyance and confusion; coarse material pleasures appealed to them far more than the higher ideals of Roman life. Drunkenness was prevalent in all classes, and even the proverbial chastity of the <a href="../cathen/06238a.htm">Franks</a> was soon a forgotten glory. Vengeance threw off all restraint of religion; the powerful and the lowly, <a href="../cathen/04049b.htm">clergy</a> and <a href="../cathen/08748a.htm">laity</a>, were a law unto themselves. Queen Clotilda, the model of <a href="../cathen/15687b.htm">women</a>, was popularly thought to have nourished feelings of revenge against the <a href="../cathen/03068a.htm">Burgundians</a> for more that thirty years (see, however, for a rehabilitation, G. Kurth, "Sainte Clotilde", 8th. ed., Paris, 1905, and article <a href="../cathen/04066a.htm">CLOTILDA</a>). Guntram, one of the best of the <a href="../cathen/06238a.htm">Frankish</a> kings, <a href="../cathen/12565a.htm">put to death</a> two physicians because they were unable to restore Queen Austrechilde to health. This being the moral temper of the upper classes, it is needless to speak of the Gallo-Frankish multitude. It is greatly to St. Gregory's <a href="../cathen/07462a.htm">honour</a> that amid these conditions he fulfilled the office of <a href="../cathen/02581b.htm">bishop</a> with admirable <a href="../cathen/06147a.htm">courage</a> and firmness. His writings and his actions exhibit a tender solicitude for the spiritual and temporal interests of his people, whom he protected as best he could against the lawlessness of the <a href="../cathen/02137c.htm">civil power</a>.</p> <p>Amid his labours for the general welfare he upheld always what was right and just with <a href="../cathen/12517b.htm">prudence</a> and <a href="../cathen/06147a.htm">courage</a>. By his office he was the protector of the weak, and as such always opposed their oppressors. In him the Merovingian episcopate appears at its best. The social morality of the sixth century has no braver or more intelligent exponent that this cultivated gentleman. Gregory explains the government of the world by the constant intervention of the <a href="../cathen/14336b.htm">supernatural</a>: direct assistance of <a href="../cathen/06608a.htm">God</a>, intercession of <a href="../cathen/04171a.htm">saints</a>, and recourse to the <a href="../cathen/10338a.htm">miracles</a> wrought at their <a href="../cathen/14773b.htm">tombs</a>. He also played a prominent part in increasing the number of churches, which were then the centres of <a href="../cathen/12748b.htm">religious life</a> in <a href="../cathen/06395b.htm">Gaul</a>. The <a href="../cathen/03438a.htm">cathedral church</a> at <a href="../cathen/15002a.htm">Tours</a>, burnt down under his predecessor, was rebuilt, and the church of <a href="../cathen/11700a.htm">St. Perpetuus</a> restored and decorated. Since the days of <a href="../cathen/04070a.htm">Clovis</a> the <a href="../cathen/03744a.htm">Church</a> had held, through her <a href="../cathen/02581b.htm">bishops</a>, a preponderating position in the <a href="../cathen/06238a.htm">Frankish</a> world. In the eyes of the people the <a href="../cathen/02581b.htm">bishops</a> were the direct representatives of <a href="../cathen/06608a.htm">God</a>, and dispensed His heavenly <a href="../cathen/06689a.htm">graces</a> quite as the king bestowed earthly favours. This was not owing, however, to their moral or religious position, but rather to their social influence. With the spread of the rude barbarian civilization in Gaul the old Roman civilization, especially in municipal administration, was unable to cope. The <a href="../cathen/02137c.htm">civil authority</a> was unequal to the former responsibilities it assumed, and was soon oblivious of its <a href="../cathen/11189a.htm">obligations</a>. The public offices, however, which it neglected corresponded to pressing social needs that must somehow be satisfied. At this juncture the <a href="../cathen/02581b.htm">bishops</a> stepped into the breach and became at once politically more important under <a href="../cathen/06238a.htm">Frankish</a> than they had been under Roman rule. The <a href="../cathen/06238a.htm">Frankish</a> kings gladly recognized in them indispensable auxiliaries. They alone possessed <a href="../cathen/13598b.htm">science</a> and learning, while they rendered signal services on different missions freely intrusted to them, and which they alone were capable of fulfilling. On the other hand they were slow to reprove their barbarian masters or to resist them. Gregory himself says in his reply to Childeric: "If one of us were to leave the path of <a href="../cathen/08571c.htm">justice</a>, it would be for you to set him right; should you, however, chance to stray, who could correct or resist?". The only <a href="../cathen/05215a.htm">duty</a> the <a href="../cathen/02581b.htm">bishops</a> seem to have preached to the <a href="../cathen/06238a.htm">Frankish</a> kings was a conscientious fulfilment of the royal <a href="../cathen/05215a.htm">duties</a> for the good of <a href="../cathen/14153a.htm">souls</a>. This <a href="../cathen/05215a.htm">duty</a> the kings did not deny, though they often failed to execute it or took refuge in a too liberal <a href="../cathen/04268a.htm">conscience</a>.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <p>Tours, which had long possessed the <a href="../cathen/14773b.htm">tomb</a> of Saint Martin, was one of the most difficult sees to rule. The city was continually changing masters. On the death of Clotaire (561) it fell to Charibert, and when he died it reverted to the kingdom of Sigebert, King of Austrasia, but not till after a lively conflict. In 573, Chilperic, King of Neustria, seized it, but was soon constrained to abandon the city. He seized it again only to lose it once more; at last, on the assassination of Sigebert in 576, Chilperic became its final master, and held it till he died in 584. Though Gregory took no direct part in these struggles of princes, he has described for us the sufferings they caused his people, also his own sorrows. It is easy to see that he did not <a href="../cathen/09397a.htm">love</a> Chilperic; in return the king <a href="../cathen/07149b.htm">hated</a> the <a href="../cathen/02581b.htm">Bishop</a> of <a href="../cathen/15002a.htm">Tours</a>, who suffered much from the attacks of royal partisans. A certain Leudot, who had been deprived of his office through Gregory's complaints, accused the <a href="../cathen/02581b.htm">bishop</a> of defamatory statements concerning Queen Fredegunde. Gregory was cited before the judges, and asserted his innocence under <a href="../cathen/11176a.htm">oath</a>. At the trial his bearing was so full of dignity and uprightness that he astonished his enemies, and Chilperic himself was so impressed that ever afterwards he was more conciliatory in his dealings with such an opponent. After the death of Chilperic, Tours fell into the hands of Guntram, King of <a href="../cathen/03068a.htm">Burgundy</a>, whereupon began for the <a href="../cathen/02581b.htm">bishop</a> an era of peace and almost of <a href="../cathen/07131b.htm">happiness</a>. He had long known Guntram and was known and trusted by him. In 587, the Treaty of Andelot brought about the cession of <a href="../cathen/15002a.htm">Tours</a> by Guntram to Childebert II, son of Sigebert. This king, as well as his mother Brunehaut, <a href="../cathen/07462a.htm">honoured</a> Gregory with particular confidence, called him often to court, and entrusted to him many important missions. This favour lasted until his death.</p> <h2 id="section2">Gregory as a historian</h2> <p>From the time of his election to the episcopate Gregory began to write. His subjects seem to have been chosen, at the beginning of his literary activity, less for their importance than for the purpose of edification. The <a href="../cathen/10338a.htm">miracles</a> of St. Martin were then his main theme, and he always cherished most the themes of the hagiographer. Even in his strictly historical writings, biographical details retain a place often quite disproportionate to their importance. His complete works deal with many subjects, and are by himself summarized as follows: "Decem libros historiarum, septem miraculorum, unum de vita patrum scripsi; in psalterii tractatu librum unum commentatus sum; de cursibus etiam ecclesiasticis unum librum condidi", i.e. I have written ten books of "historia", seven of <a href="../cathen/10338a.htm">"miracles"</a>, one on the lives of the Fathers, a commentary in one book on the psalter, and one book on <a href="../cathen/03744a.htm">ecclesiastical</a> liturgy. The "Liber de <a href="../cathen/10338a.htm">miracles</a> b. Andreae apostoli" and the "Passio ss. martyrum septem dormientium apud Ephesum" are not mentioned by him, but are undoubtedly from his hand. His hagiographical writings must naturally be read in keeping with the spirit and tastes of his own times. An edict of King Guntram, taken from the "Historia Francorum", illustrates both quite aptly: "We believe that the Lord, who rules all things by His might, will be appeased by our endeavours to uphold <a href="../cathen/08571c.htm">justice</a> and right among all people. Being our Father and our King, ever ready to succour human weakness by His grace, <a href="../cathen/06608a.htm">God</a> will grant our needs all the more generously when He sees us faithful in the observance of His <a href="../cathen/12372b.htm">precepts</a> and commandments". The <a href="../cathen/10321a.htm">mental</a> attitude of the king differed little, of course, from that of his people. Nearly all were deeply persuaded that all events were divinely foreseen; but sometimes even to a <a href="../cathen/14339a.htm">superstitious</a> extreme. Thus, despite the contemporary social degradation and crimes, the people were ever on the alert for <a href="../cathen/14336b.htm">supernatural</a> manifestations, or for what they believed to be such. In this way arose a religious devotion, real and active, indeed, but also impulsive and not properly controlled by reason. Providence seemed to intervene so directly in every minute detail that men blindly thanked <a href="../cathen/06608a.htm">God</a> for an enemy's death just as they would for some wonderful grace that had been granted them. The <a href="../cathen/14336b.htm">supernatural</a> world was always quite near to the men of that age; <a href="../cathen/06608a.htm">God</a> and His <a href="../cathen/04171a.htm">saints</a> seemed ever to deal intimately and immediately with the affairs of men. The <a href="../cathen/14773b.htm">tombs</a> and <a href="../cathen/12734a.htm">relics</a> of the <a href="../cathen/04171a.htm">saints</a> became the centres of their <a href="../cathen/10338a.htm">miraculous</a> activity. In the contemporary hagiographical narratives those who refuse to <a href="../cathen/02408b.htm">believe</a> in the <a href="../cathen/10338a.htm">miracles</a> are the exception, and are generally represented as coming to an <a href="../cathen/05649a.htm">evil</a> end unless they repent of their incredulity. Occasionally one notes a reaction against this excessive credulity; here and there an individual ventures to assert that certain <a href="../cathen/10338a.htm">miracles</a> are fictive, and sometimes impostures. Sensible men endeavour to calm the too ardent credulity of many. Gregory tells us of an <a href="../cathen/01015c.htm">abbot</a> who severely punished a young <a href="../cathen/10487b.htm">monk</a> who believe he had wrought a <a href="../cathen/10338a.htm">miracle</a>: "My son", said the <a href="../cathen/01015c.htm">abbot</a>, "endeavour in all <a href="../cathen/07543b.htm">humility</a> to grow in the fear of the Lord, instead of meddling with <a href="../cathen/10338a.htm">miracles</a>."</p> <p>Gregory himself, though he relates a great many <a href="../cathen/10338a.htm">miracles</a>, seems occasionally to have <a href="../cathen/05141a.htm">doubted</a> some of them. He <a href="../cathen/08673a.htm">knew</a> that unscrupulous men were wont to abuse the credulity of the <a href="../cathen/05769a.htm">faithful</a>, and many agreed with him. Not everyone was willing to consider a dream as a <a href="../cathen/14336b.htm">supernatural</a> manifestation. This distrust, however, affected only particular cases; as a rule <a href="../cathen/02408b.htm">belief</a> in the multiplicity of <a href="../cathen/10338a.htm">miracles</a> was general. The first work of Gregory was an account in four books of the <a href="../cathen/10338a.htm">miracles</a> of St. Martin, the famous thaumaturgus of Gaul. The first book was written in 575, the second after 581, the third was completed about 587; the fourth was never completed. After finishing the first two books he began an account of the <a href="../cathen/10338a.htm">miracles</a> of an Auvergne saint then famous, "De passione et virtutibus sancti Juliani martyris". Julian had died in the neighbourhood of <a href="../cathen/04053a.htm">Clermont-Ferrand</a> and his <a href="../cathen/14773b.htm">tomb</a> at Brioude was a well known place of <a href="../cathen/12085a.htm">pilgrimage</a>. In 587, Gregory began his "Liber in gloria martyrum", or "Book of the Glories of the Martyrs". It deals almost exclusively with the <a href="../cathen/10338a.htm">miracles</a> wrought in Gaul by the <a href="../cathen/09736b.htm">martyrs</a> of the Roman persecutions. Quite similar is the "Liber in gloria confessorum" a vivid picture of contemporary or quasi-contemporary customs and manners. The "Liber vitae Patrum", the most important and interesting of Gregory's hagiographical works, gives us much curious information concerning the upper classes of the period.</p> <p>Gregory's fame as a historian rests on his "Historia Francorum" in ten books, intended, as the author assures us in the preface, to hand down to posterity a <a href="../cathen/08673a.htm">knowledge</a> of his own times. Book I contains a summary of the history of the world from Adam to the conquest of Gaul by the <a href="../cathen/06238a.htm">Franks</a>, and thence to the death of St. Martin (397). Book II treats of <a href="../cathen/04070a.htm">Clovis</a>, founder of the <a href="../cathen/06238a.htm">Frankish</a> empire. Book III comes down to the reign of Theodebert (548). Book IV ends with Sigebert (575), and contains the story of many events within the personal <a href="../cathen/08673a.htm">knowledge</a> of the historian. According to Arndt these four books were written in 575. Books V and VI treat of events that took place between 575 and 584, and were written in 585. The remaining four books cover the years between 584 and 591, and were written at intervals that cannot be exactly determined. Gregory relates, indeed, as stated above, the story of his age, but in the narrative he himself always plays a prominent part. The art of exposition, of tracing effects to their causes, of discovering the motives which influenced the characters he described, was unknown to Gregory. He tells a plain unvarnished tale of what he saw and heard. Apart from what concerns himself, he always tries to state the <a href="../cathen/15073a.htm">truth</a> impartially, and in places even attempts some sort of criticism. This work is unique in its kind. Without it the historical origin of the <a href="../cathen/06238a.htm">Frankish</a> monarchy would be to no small extent unknown to us. Did Gregory, however, correctly appreciate the spirit and tendencies of his age? It is open to question. His mind was always busied with extraordinary events: crimes, <a href="../cathen/10338a.htm">miracles</a>, <a href="../cathen/15546c.htm">wars</a>, excesses of every kind; for him ordinary events were too commonplace for notice. Nevertheless, to grasp clearly the religious or secular history of a people, it is more important to <a href="../cathen/08673a.htm">know</a> the daily popular life than to learn of the mighty deeds of the reigning house. The morality of the people is often superior to that of its governing classes. In Gregory's day, great moral and religious forces, beloved by the people, must have been leavening the country, counterbalancing the brute force and immorality of the <a href="../cathen/06238a.htm">Frankish</a> kings, and saving the strong new race from wasting away in civil strife. From Gregory's account, however, one could scarcely conclude that the people were altogether satisfied with their religion. What Gregory failed to note in a discriminating way, perhaps because it did not enter into the scope of the work, a contemporary, the Greek Agathias, has observed and put on record.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <h2>Gregory as a theologian</h2> <p>The <a href="../cathen/14580x.htm">theological</a> <a href="../cathen/07630a.htm">ideas</a> of Gregory appear not only in the introductions of his various works, and especially to his "Historia Francorum", but also incidentally throughout his writings. His <a href="../cathen/14580x.htm">theological</a> <a href="../cathen/05295b.htm">education</a> was not very profound; and he wrote but one work immediately <a href="../cathen/14580x.htm">theological</a> in character, his commentary on the psalms. The book entitled "De cursu stellarum ratio" (on the courses of the stars) was written for a practical purpose to settle the time, according to the position of the stars, when the night office should be sung. The "Historia Francorum" makes known, in its opening pages, Gregory's <a href="../cathen/14580x.htm">theological</a> views. The teaching of Nicaea was his guide; the <a href="../cathen/05075b.htm">doctrine</a> of the <a href="../cathen/03744a.htm">Church</a> was beyond all discussion. <a href="../cathen/06608a.htm">God the Father</a> could never have been without wisdom, light, life, <a href="../cathen/15073a.htm">truth</a>, <a href="../cathen/08571c.htm">justice</a>; the Son is all these; the Father therefore was never without the Son. In <a href="../cathen/08374c.htm">Jesus Christ</a> Gregory saw the Lord of Eternal Glory and the Judge of <a href="../cathen/09580c.htm">mankind</a>. He sometimes speaks of the death and the blood of Christ as the means of <a href="../cathen/12677d.htm">redemption</a>, though it is not clear that he grasped the inner meaning of this <a href="../cathen/05075b.htm">doctrine</a>. He saw in <a href="../cathen/11527b.htm">Christ's Death</a> a crime committed by the <a href="../cathen/08399a.htm">Jews</a>; in the <a href="../cathen/12789a.htm">Resurrection</a>, on the other hand, it seemed to him he beheld the Redemption of <a href="../cathen/09580c.htm">mankind</a>. From the psalms he had learned that <a href="../cathen/08374c.htm">Jesus</a> had saved the world by His blood, but Gregory's <a href="../cathen/07630a.htm">idea</a> of Christ was not that of the Lamb slain for the <a href="../cathen/14004b.htm">sins</a> of "the world"; it was rather that of a great king who had left an inheritance to his people. Generally speaking his <a href="../cathen/14580x.htm">theological</a> writings exhibited the influence of the <a href="../cathen/06238a.htm">Frankish</a> <a href="../cathen/07630a.htm">idea</a> of royalty. He does not seem to have been deeply versed in the teaching and the writings of the Fathers on the Incarnation and Death of Christ. This is evident from the story he tells of a discussion he had one day in the presence of King Chilperic with a Jewish merchant. The <a href="../cathen/08399a.htm">Jew</a> had questioned the possibility of the fact of the Incarnation and Death of <a href="../cathen/08374c.htm">Jesus</a>, and Gregory, without making a direct reply, went on to assert that the Incarnation and Death of the <a href="../cathen/14142b.htm">Son of God</a> were <a href="../cathen/10733a.htm">necessary</a>, seeing that guilty man was in the power of the <a href="../cathen/04764a.htm">Devil</a> and could only be saved by an <a href="../cathen/07706b.htm">incarnate God</a>. The <a href="../cathen/08399a.htm">Jew</a>, pretending to be convinced, made answer: "But where was the necessity for <a href="../cathen/06608a.htm">God</a> to suffer in order to redeem man?" Gregory reminded him that <a href="../cathen/14004b.htm">sin</a> was an offence, and that the death of <a href="../cathen/08374c.htm">Jesus</a> was the only means of placating <a href="../cathen/06608a.htm">God</a>. The <a href="../cathen/08399a.htm">Jew</a> in turn asked why <a href="../cathen/06608a.htm">God</a> could not have sent a <a href="../cathen/12477a.htm">prophet</a> or an apostle to win <a href="../cathen/09580c.htm">mankind</a> back to the path of <a href="../cathen/13407a.htm">salvation</a>, rather than <a href="../cathen/07543b.htm">humble</a> Himself by taking human flesh. Gregory could only reply by lamenting the incredulity of those who would not believe the <a href="../cathen/12477a.htm">prophets</a>, and who put those who preached penance to death. And so the <a href="../cathen/08399a.htm">Jew</a> remained unanswered. This controversy displays Gregory's lack of <a href="../cathen/04770a.htm">dialectical</a> and <a href="../cathen/14580x.htm">theological</a> skill.</p> <div class='catholicadnet-728x90' id='cathen-728x90-bottom' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <div class="pub"><h2>About this page</h2><p id="apa"><strong>APA citation.</strong> <span id="apaauthor">Leclercq, H.</span> <span id="apayear">(1910).</span> <span id="apaarticle">St. Gregory of Tours.</span> In <span id="apawork">The Catholic Encyclopedia.</span> <span id="apapublisher">New York: Robert Appleton Company.</span> <span id="apaurl">http://www.newadvent.org/cathen/07018b.htm</span></p><p id="mla"><strong>MLA citation.</strong> <span id="mlaauthor">Leclercq, Henri.</span> <span id="mlaarticle">"St. Gregory of Tours."</span> <span id="mlawork">The Catholic Encyclopedia.</span> <span id="mlavolume">Vol. 7.</span> <span id="mlapublisher">New York: Robert Appleton Company,</span> <span id="mlayear">1910.</span> <span id="mlaurl"><http://www.newadvent.org/cathen/07018b.htm>.</span></p><p id="transcription"><strong>Transcription.</strong> <span id="transcriber">This article was transcribed for New Advent by Judy Levandoski.</span> <span id="dedication"></span></p><p id="approbation"><strong>Ecclesiastical approbation.</strong> <span id="nihil"><em>Nihil Obstat.</em> June 1, 1910. Remy Lafort, S.T.D., Censor.</span> <span id="imprimatur"><em>Imprimatur.</em> +John Cardinal Farley, Archbishop of New York.</span></p><p id="contactus"><strong>Contact information.</strong> The editor of New Advent is Kevin Knight. My email address is webmaster <em>at</em> newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.</p></div> </div> <div id="ogdenville"><table summary="Bottom bar" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"><center><strong>Copyright © 2023 by <a href="../utility/contactus.htm">New Advent LLC</a>. 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