Here's Gregory's outlook towrads Catholicism & life, in general, an excerpt taken from the online Catholic Encyclopedia, http://www.newadvent.org/cathen/06780a.htm as follows: "Life and Work in Rome As pope Gregory still lived with monastic simplicity. One of his first acts was to banish all the lay attendants, pages, etc., from the Lateran palace, and substitute clerics in their place. There was now no magister militum living in Rome, so the control even of military matters fell to the pope. The inroads of the Lombards had filled the city with a multitude of indigent refugees, for whose support Gregory made provision, using for this purpose the existing machinery of the ecclesiastical districts, each of which had its deaconry or "office of alms". The corn thus distributed came chiefly from Sicily and was supplied by the estates of the Church. The temporal needs of his people being thus provided for, Gregory did not neglect their spiritual wants, and a large number of his sermons have come down to us. It was he who instituted the "stations" still observed and noted in the Roman Missal (see STATIONS). He met the clergy and people at some church previously agreed upon, and all together went in procession to the church of the station, where Mass was celebrated and the pope preached. These sermons, which drew immense crowds, are mostly simple, popular expositions of Scripture. Chiefly remarkable is the preacher's mastery of the Bible, which he quotes unceasingly, and his regular use of anecdote to illustrate the point in hand, in which respect he paves the way for the popular preachers of the Middle Ages. In July, 595, Gregory held his first synod in St. Peter's, which consisted almost wholly of the bishops of the suburbicarian sees and the priests of the Roman titular churches. Six decrees dealing with ecclesiastical discipline were passed, some of them merely confirming changes already made by the pope on his own authority. Much controversy still exists as to the exact extent of Gregory's reforms of the Roman Liturgy. All admit that he did make the following modifications in the pre-existing practice: In the Canon of the Mass he inserted the words "diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubras grege numerari"; he ordered the Pater Noster to be recited in the Canon before the breaking of the Host; he provided that the Alleluia should be chanted after the Gradual out of paschal time, to which period, apparently, the Roman use had previously confined it; he prohibited the use of the chasuble by subdeacons assisting at Mass; he forbade deacons to perform any of the musical portions of the Mass other than singing the Gospel. Beyond these and some few minor points it seems impossible to conclude with certainty what changes Gregory did make. As to the much-disputed question of the Gregorian Sacramentary and the almost more difficult point of his relation to the plain song or chant of the Church, for Gregory's connection with which matters the earliest authority seems to be John the Deacon (Vita, II, vi, Xvii), see GREGORIAN CHANT; SACRAMENTARY. There is no lack of evidence, however, to illustrate Gregory's activity as manager of the patrimony of St. Peter. By his day the estates of the Church had reached vast dimensions. Varying estimates place their total area at from 1300 to 1800 square miles, and there seems no reason for supposing this to be an exaggeration, while the income arising therefrom was probably not less than $1,500,000 a year. The land lay in many places — Campania, Africa, Sicily, and elsewhere — and, as their landlord, Gregory displayed a skill in finance and estate management which excites our admiration no less than it did the surprise of his tenants and agents, who suddenly found that they had a new master who was not to be deceived or cheated. The management of each patrimony was carried out by a number of agents of varying grades and duties under an official called the rector or defensor of the patrimony. Previously the rectors had usually been laymen, but Gregory established the custom of appointing ecclesiastics to the post. In doing this he probably had in view the many extra duties of an ecclesiastical nature which he called upon them to undertake. Thus examples may be found of such rectors being commissioned to undertake the filling up of vacant sees, holding of local synods, taking action against heretics, providing for the maintenance of churches and monasteries, rectifying abuses in the churches of their district, with the enforcing of ecclesiastical discipline and even the reproof and correction of local bishops. Still Gregory never allowed the rectors to interfere in such matters on their own responsibility. In the minutiae of estate management nothing was too small for Gregory's personal notice, from the exact number of sextarii in a modius of corn, or how many solidi went to one golden pound, to the use of false weights by certain minor agents. He finds time to write instructions on every detail and leaves no complaint unattended to, even from the humblest of his multitude of tenants. Throughout the large number of letters which deal with the management of the patrimony, the pope's determination to secure a scrupulously righteous administration is evident. As bishop, he is the trustee of God and St. Peter, and his agents must show that they realize this by their conduct. Consequently, under his able management the estates of the Church increased steadily in value, the tenants were contented, and the revenues paid in with unprecedented regularity. The only fault ever laid at his door in this matter is that, by his boundless charities, he emptied his treasury. But this, if a fault at all, was a natural consequence of his view that he was the administrator of the property of the poor, for whom he could never do enough." I"m not Catholic, but I hope this helps to answer your question! :0)