November
379-381 A.D. Remembering
Gregory of Nazianzus the Theologian—Constantinople’s 35th
Gregory of Nazianzus
From Wikipedia, the free
encyclopedia
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Saint Gregory of
Nazianzus
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Icon of St. Gregory
the Theologian
Fresco from Kariye Camii, Istanbul, Turkey |
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Born
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AD 329
Arianzum, Cappadocia |
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Died
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25 January 389 / 390
Arianzum, Cappadocia |
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Honored in
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pre-congregation
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Major shrine
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Eastern Orthodox Church: January 25 (primary
feast day)
January 30 (Three Great Hierarchs) Roman Catholic Church: January 2 (c. 1500–1969 May 9) Anglican Communion: January 2 Episcopal Church May 9 Lutheran Church: January 10 (LCMS); June 14 (ELCA) |
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Vested as
a bishop, wearing anomophorion; holding a Gospel Book or scroll. Iconographically, he is depicted as
balding with a bushy white beard.
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Gregory of Nazianzus (Greek: Γρηγόριος ὁ Ναζιανζηνός Grēgorios ho Nazianzēnos; c. 329[1] – 25 January 389 or 390[1]), also known as Gregory
the Theologian or Gregory Nazianzen, was a
4th-century Archbishop of Constantinople. He is widely considered the most accomplished
rhetorical stylist of the patristic age.[2]:xxi As a classically trained orator and philosopher he infused Hellenism into the early church, establishing the paradigm of Byzantine theologians and church officials.[2]:xxiv
Gregory made a significant
impact on the shape of Trinitarian theology among both Greek- and Latin-speaking theologians, and he is remembered as the
"Trinitarian Theologian". Much of his theological work continues to
influence modern theologians, especially in regard to the relationship among
the three Persons of the Trinity. Along with the brothers Basil the Great and Gregory of Nyssa, he is known as one of the Cappadocian Fathers.
Gregory is a saint in both Eastern and Western Christianity. In the Roman Catholic Church he is numbered among the Doctors of the Church; in Eastern Orthodoxy and the Eastern Catholic Churches he is revered as one of the Three Holy Hierarchs, along with Basil the Great and John Chrysostom.
Contents
Biography
Early life and education
Gregory was born in the family
estate of Karbala outside the village of Arianzus, near Nazianzus, in southwest Cappadocia.[3]:18 His parents, Gregory and Nonna, were wealthy land-owners. In AD 325 Nonna converted her
husband (an Hypsistarian) to Christianity; he was subsequently ordained as bishop of Nazianzus in
328 or 329.[2]:vii The young Gregory and his brother, Caesarius, first studied at home with their uncle
Amphylokhios. Gregory went on to study advanced rhetoric and philosophy in
Nazianzus, Caesarea, Alexandria and Athens. On the way to Athens his ship encountered a
violent storm, and the terrified Gregory prayed to Christ that if He would
deliver him, he would dedicate his life to His service.[2]:28 While at Athens, he developed a close friendship with his fellow student Basil of Caesarea and also made the acquaintance of Flavius Claudius Julianus, who would later become the emperor known as Julian the Apostate.[3]:19,25 In Athens, Gregory studied under the famous rhetoricians Himerius and Proaeresius.[4] Upon finishing his education, he taught rhetoric in Athens for a short
time.
Priesthood
In 361 Gregory returned to
Nazianzus and was ordained a presbyter by his father, who wanted him to assist with caring
for local Christians.[2]:99–102 The younger Gregory, who had been considering a monastic existence,
resented his father's decision to force him to choose between priestly services
and a solitary existence, calling it an "act of tyranny".[3]:32[5] Leaving home after a few days, he met his friend Basil at Annesoi, where
the two lived as ascetics.[2]:102 However, Basil urged him to return home to assist his father, which he did
for the next year. Arriving at Nazianzus, Gregory found the local Christian
community split by theological differences and his father accused of heresy by
local monks.[2]:107 Gregory helped to heal the division through a combination of personal
diplomacy and oratory.
By this time Emperor Julian
had publicly declared himself in opposition to Christianity.[2]:115 In response to the emperor's rejection of the Christian faith, Gregory
composed his Invectives
Against Julian between 362
and 363. Invectives asserts that Christianity will
overcome imperfect rulers such as Julian through love and patience. This
process as described by Gregory is the public manifestation of the process of
deification (theosis), which leads to a spiritual elevation and
mystical union with God.[2]:121 Julian resolved, in late 362, to vigorously prosecute Gregory and his other
Christian critics; however, the emperor perished the following year during a
campaign against the Persians.[2]:125–6 With the death of the emperor, Gregory and the Eastern churches were no
longer under the threat of persecution, as the new emperor Jovian was an avowed Christian and supporter of the church.[2]:130
Gregory spent the next few
years combating Arianism, which threatened to divide the region of
Cappadocia. In this tense environment, Gregory interceded on behalf of his
friend Basil with Bishop Eusebius of Caesarea (Mazaca).[2]:138–42 The two friends then entered a period of close fraternal cooperation as
they participated in a great rhetorical contest of the Caesarean church
precipitated by the arrival of accomplished Arian theologians and rhetors.[2]:143 In the subsequent public debates, presided over by agents of the EmperorValens, Gregory and Basil emerged triumphant. This
success confirmed for both Gregory and Basil that their futures lay in
administration of the Church.[2]:143 Basil, who had long displayed inclinations to the episcopacy, was elected
bishop of the see of Caesarea in Cappadocia in 370.
Episcopate in Sasima and Nazianzus
Gregory was ordained Bishop of Sasima in 372 by Basil.[2]:190–5 Basil created this see in order to strengthen his position in his dispute with Anthimus, bishop of Tyana.[4] The ambitions of Gregory's father to have his son rise in the Church
hierarchy and the insistence of his friend Basil convinced Gregory to accept
this position despite his reservations. Gregory would later refer to his
episcopal ordination as forced upon him by his strong-willed father and Basil.[2]:187–92 Describing his new bishopric, Gregory lamented how it was nothing more than
an "utterly dreadful, pokey little hole; a paltry horse-stop on the main
road ... devoid of water, vegetation, or the company of gentlemen ...
this was my Church of Sasima!"[6] He made little effort to administer his new diocese, complaining to Basil
that he preferred instead to pursue a contemplative life.[3]:38–9
By late 372 Gregory returned
to Nazianzus to assist his dying father with the administration of his diocese.[2]:199 This strained his relationship with Basil, who insisted that Gregory resume
his post at Sasima. Gregory retorted that he had no intention to continue to
play the role of pawn to advance Basil's interests.[7] He instead focused his attention on his new duties as co-adjutor of Nazianzus. It was here that Gregory preached the
first of his great episcopal orations.
Following the deaths of his
mother and father in 374, Gregory continued to administer the Diocese of
Nazianzus but refused to be named bishop. Donating most of his inheritance to
the needy, he lived an austere existence.[4] At the end of 375 he withdrew to a monastery at Seleukia, living there for three years. Near the end of this period his friend
Basil died. Although Gregory's health did not permit him to attend the funeral,
he wrote a heartfelt letter of condolence to Basil's brother, Gregory of Nyssa and composed twelve memorial poems dedicated to the memory of his departed
friend.
Gregory at Constantinople
Emperor Valens died in 378.
The accession of Theodosius I, a steadfast supporter of Nicene orthodoxy, was good news to those who
wished to purge Constantinople of Arian andApollinarian domination.[2]:235 The exiled Nicene party gradually returned to the city. From his deathbed,
Basil reminded them of Gregory's capabilities and likely recommended his friend
to champion the trinitarian cause in Constantinople.[2]:235–6[8]
In 379, the Antioch synod and
its archbishop, Meletios, asked Gregory to go to Constantinople to lead a
theological campaign to win over that city to Nicene orthodoxy.[3]:42 After much hesitation, Gregory agreed. His cousin Theodosia offered him a
villa for his residence; Gregory immediately transformed much of it into a
church, naming it Anastasia, "a scene for the resurrection of the
faith".[2]:241[9] From this little chapel he delivered five powerful discourses on Nicene
doctrine, explaining the nature of the Trinity and the unity of the Godhead.[4] Refuting the Eunomion denial of the Holy Spirit's divinity, Gregory offered
this argument:
Look at these facts: Christ is
born, the Holy Spirit is His Forerunner. Christ is baptized, the Spirit bears
witness to this ... Christ works miracles, the Spirit accompanies them.
Christ ascends, the Spirit takes His place. What great things are there in the
idea of God which are not in His power? What titles appertaining to God do not
apply also to Him, except for Unbegotten and Begotten? I tremble when I think
of such an abundance of titles, and how many Names they blaspheme, those who
revolt against the Spirit![10]
Gregory's homilies were well
received and attracted ever-growing crowds to Anastasia. Fearing his
popularity, his opponents decided to strike. On the vigil of Easter in 379, an Arian mob burst into his church during worship services,
wounding Gregory and killing another bishop. Escaping the mob, Gregory next
found himself betrayed by his erstwhile friend, the philosopher Maximus the Cynic. Maximus, who was in secret alliance with Peter,
bishop of Alexandria, attempted to seize Gregory's position and have himself
ordained bishop of Constantinople.[3]:43 Shocked, Gregory decided to resign his office, but the faction faithful to
him induced him to stay and ejected Maximus. However, the episode left him
embarrassed and exposed him to criticism as a provincial simpleton unable to
cope with intrigues of the imperial city.[3]:43
Affairs in Constantinople
remained confused as Gregory's position was still unofficial and Arian priests
occupied many important churches. The arrival of the emperor Theodosius in 380
settled matters in Gregory's favor. The emperor, determined to eliminate
Arianism, expelled Bishop Demophilus. Gregory was subsequently enthroned as bishop of
Constantinople at the Basilica of the Apostles, replacing Demophilus.[3]:45
Second Ecumenical Council and retirement to Arianzum
A Byzantine-style icon depicting theThree Holy Hierarchs: (left
to right:) Basil the Great, John Chrysostom and Gregory the Theologian.
Theodosius wanted to further
unify the entire empire behind the orthodox position and decided to convene a
church council to resolve matters of faith and discipline.[3]:45 Gregory was of similar mind in wishing to unify Christianity. In the spring
of 381 they convened theSecond Ecumenical Council in Constantinople, which was attended by 150
Eastern bishops. After the death of the presiding bishop, Meletius of Antioch, Gregory was selected to lead the Council. Hoping
to reconcile the West with the East, he offered to recognize Paulinus as Patriarch of Antioch. The Egyptian and
Macedonian bishops who had supported Maximus's ordination arrived late for the
Council. Once there, they refused to recognise Gregory's position as head of
the church of Constantinople, arguing that his transfer from the See of Sasima
was canonically illegitimate.[2]:358–9
Gregory was physically
exhausted and worried that he was losing the confidence of the bishops and the
emperor.[2]:359 Rather than press his case and risk further division, he decided to resign
his office: "Let me be as the Prophet Jonah! I was responsible for the
storm, but I would sacrifice myself for the salvation of the ship. Seize me and
throw me ... I was not happy when I ascended the throne, and gladly would
I descend it."[11] He shocked the Council with his surprise resignation and then delivered a
dramatic speech to Theodosius asking to be released from his offices. The
emperor, moved by his words, applauded, commended his labor and granted his
resignation. The Council asked him to appear once more for a farewell ritual
and celebratory orations. Gregory used this occasion to deliver a final address
(Or. 42) and then departed.[2]:361
Returning to his homeland of
Cappadocia, Gregory once again resumed his position as bishop of Nazianzus. He
spent the next year combating the local Appolinarian heretics and struggling
with periodic illness. He also began composing De Vita Sua, his
autobiographical poem.[3]:50 By the end of 383 he found his health too feeble to cope with episcopal
duties. Gregory established Eulalius as bishop of Nazianzus and then withdrew
into the solitude of Arianzum. After enjoying five peaceful years in retirement
at his family estate, he died on January 25 in 389.
Throughout his life Gregory
faced stark choices. Should he pursue studies as a rhetor or philosopher? Would
a monastic life be more appropriate than public ministry? Was it better to
blaze his own path or follow the course mapped for him by his father and Basil?
Gregory's writings illuminate the conflicts which both tormented and motivated
him. Biographers suggest that it was this dialectic which defined him, forged
his character and inspired his search for meaning and truth.[3]:54
Legacy
Theological and other works
Gregory's most significant
theological contributions arose from his defense of the doctrine of the Trinity. He is especially noted for his contributions to the field of pneumatology—that is, theology concerning the nature of the Holy Spirit.[12] In this regard, Gregory is the first to use the idea of procession to describe the relationship between
the Spirit and the Godhead: "The Holy Spirit is truly Spirit, coming forth
from the Father indeed but not after the manner of the Son, for it is not by
generation but by procession,
since I must coin a word for the sake of clearness."[13] Although Gregory does not fully develop the concept, the idea of procession
would shape most later thought about the Holy Spirit.[14]
He emphasized that Jesus did
not cease to be God when he became a man, nor did he lose any of his divine
attributes when he took on human nature. Furthermore, Gregory asserted that
Christ was fully human, including a full human soul. He also proclaimed the
eternality of the Holy Spirit, saying that the Holy Spirit's actions were
somewhat hidden in the Old Testament but much clearer since the ascension of Jesus into Heaven and the descent
of the Holy Spirit at the feast of Pentecost.
In contrast to the Neo-Arian
belief that the Son is ahomoios,
or "unlike" the Father, and with the Semi-Arian assertion that the Son is homoiousios, or "like" the Father, Gregory and his fellow Cappadocians
maintained the Nicaean doctrine of homoousia, or consubstantiality of the Son with the Father.[15]:9,10 The Cappadocian Fathers asserted that God's nature is unknowable to man;
helped to develop the framework of hypostases, or three persons united in a single Godhead; illustrated how Jesus is the eikon of the Father; and explained the concept of theosis, the belief that all Christians can be assimilated
with God in "imitation of the incarnate Son as the divine model."[15]:10
Some of Gregory's theological
writings suggest that, like his friend Gregory of Nyssa, he may have supported some form of the doctrine ofapocatastasis, the belief that God will bring all of creation into harmony with the
Kingdom of Heaven.[16] This led some late-nineteenth centuryChristian universalists, notably J. W. Hanson and Philip Schaff, to describe Gregory's theology as universalist.[17] This view of Gregory is also held by some modern theologians, such as John Sachs who said that Gregory had "leanings" toward apocatastasis, but in
a "cautious, undogmatic" way.[18]However, it is not clear or universally accepted that Gregory held to the
doctrine of apocatastasis.[19]
Apart from the several
theological discourses, Gregory was also one of the most important early
Christian men of letters, a very accomplished orator, perhaps one of the
greatest of his time,[15]:21 and also a very prolific poet, writing several poems with theological and
moral matter and some with biographical content, about himself and about his
friends (one short poem, "Eis ta Emmetra", actually lays down some
rules for the composition of poetry).
Influence
Gregory's great nephew
Nichobulos served as his literary executor, preserving and editing many of his
writings. A cousin, Eulalios, published several of Gregory's more noteworthy
works in 391.[2]:xi By 400, Rufinius began translating his orations into Latin. As Gregory's
works circulated throughout the empire they influenced theological thought. His
orations were cited as authoritative by the First Council of Ephesus in 431. By 451 he was designated Theologus, or Theologian by the Council of Chalcedon[2]:xi — a title held by no others save John the Apostle[4] and Symeon the New Theologian. He is widely quoted by Eastern Orthodox
theologians and highly regarded as a defender of the Christian faith. His
contributions to Trinitarian theology are also influential and often cited in the Western
churches.[20] Paul Tillich credits Gregory of Nazianzus for having "created the definitive
formulae for the doctrine of the trinity".[21] Additionally, the Liturgy of St Gregory the
Theologian in use by the Coptic Church is named after him.[22]
Relics
Following his death, Saint
Gregory was buried at Nazianzus. His relics were transferred to Constantinople in 950, into the Church of the Holy Apostles. Part of the relics were taken
from Constantinople by Crusaders during the Fourth Crusade, in 1204, and ended up in Rome. On November 27, 2004, those relics, along with
those of John Chrysostom, were returned to Istanbul (Constantinople) by Pope John Paul II, with the Vatican retaining a small portion of both. The relics are now enshrined in the Patriarchal Cathedral of St. Georgein the Fanar.[23]
Feast day
Most Western churches
celebrate Gregory's feast day on January 2.[24] The Eastern Orthodox Church and the Eastern Catholic Churches celebrate two feast days in Gregory's honor. January
25 is his primary feast; January 30, known as the feast of the Three Great Hierarchs, commemorates him along with John Chrysostom and
Basil of Caesarea.[25][26]The Episcopal Church now remembers this Gregory on May 9, a week after
the feast of his mentor St. Athanasius.,[27] and the Evangelical Lutheran Church in
Americacommemorates
Gregory of Nazianzus together with his friends St. Basil the Great and St. Gregory of Nyssa on June 14.
See also
Notes
2. ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u v w x y McGuckin, John (2001) Saint Gregory of Nazianzus: An
Intellectual Biography, Crestwood, NY.
3. ^ Jump up to:a b c d e f g h i j k Ruether, Rosemary Radford (1969), Gregory of Nazianzus: Rhetor
and Philosopher, Oxford University Press
4. ^ Jump up to:a b c d e Hunter-Blair, DO (1910), "Gregory of
Nazianzus", The Catholic Encyclopedia, Robert Appleton
5. Jump up^ Migne, J.P. (ed), Patrologiae Graecae (PG), (1857–66), 37.1053, Carm. de vita sua, l.345
7. Jump up^ Gallay, P. (1964), Grégoire de Nazianze (in French), Paris, p. 61; quoting from Ep. 48, PG
37.97.
10. Jump up^ Gregory of Nazianzus, Or, The Orthodox Church of America, p. 31:29, retrieved
May 2, 2007
12. Jump up^ Michael O'Carroll, "Gregory of Nazianzus"
in Trinitas (Wilmington, DE: Michael
Glazier, 1987).
13. Jump up^ Gregory of Nazianzus, Five Theological Orations, oration five. This fifth
oration deals entirely with the Holy Spirit.
14. Jump up^ HEW Turner and Francis Young,
"Procession(s)" in The Westminster Dictionary of Christian Theology, ed. A. Richardson & J.
Bowden (Philadelphia: Westminster Press, 1983). Through Augustine, the idea would
develop in the West into "double-procession," resulting in the Filioque clause and the split between Eastern and Western
Christianity.
17. Jump up^ Hanson, JW Universalism: The Prevailing
Doctrine Of The Christian Church During Its First Five Hundred Years. Chapter
XV: Gregory Nazianzen. Boston and Chicago Universalist Publishing House,
1899.
18. Jump up^ Sachs, John R. "Apocatastasis in Patristic
Theology." Theological Studies. 54 (December 1993), p. 632.
19. Jump up^ David L. Balas, "Apokatastasis" in The Encyclopedia of Early
Christianity, second edition, ed. Everett Ferguson (New York:
Garland Publishing, 1997), details Gregory of Nyssa's adherence to the doctrine, while making no
mention of Nazianzan.
20. Jump up^ See how the 1992 edition of the Catechism of the Catholic Church cites a variety of Gregory's
orations
22. Jump up^ Chaillot, Christine (2006), "The Ancient
Oriental Churches", in Wainwright, Geoffrey, The Oxford history of
Christian worship, Oxford New York: Oxford University Press,
p. 139,ISBN 978-0-19-513886-3
23. Jump up^ Fisher, Ian (November 28, 2004), "Pope returns remains of 2 Orthodox patriarchs", San Diego Union-Tribune, retrieved
2012-10-24
24. Jump up^ The Houghton Mifflin Dictionary of Biography (2003), Houghton Mifflin,
2003, p. 643,ISBN 9780618252107, retrieved
18 October 2012
25. Jump up^ "St Gregory the Theologian the Archbishop of Constantinople". OCA Online Feast Days. Orthodox Church in America. Retrieved
2009-09-26.
26. Jump up^ "Synaxis
of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the
Theologian, and John Chrysostom". OCA Online Feast Days. Orthodox Church in America. Retrieved
2009-09-26.
References
- Børtnes, Jostein; Hägg, Tomas (2006), Gregory of Nazianzus: Images and Reflections, Copenhagen: Museum Tusculanum Press, ISBN 87-635-0386-7
- McGuckin, John A. St. Gregory of Nazianzus: An Intellectual Biography. Crestwood, NY: 2001, St. Vladimir's Seminar Press. ISBN 0-88141-222-8
- The Orthodox Church of America website article on St. Gregory the Theologian. Retrieved May 2, 2007.
- Ruether, Rosemary Radford. Gregory of Nazianzus. Oxford: 1969, Oxford University Press.
- Turner, H.E.W. and Francis Young, "Procession(s)" in The Westminster Dictionary of Christian Theology, ed. A. Richardson & J. Bowden. Philadelphia: 1983, Westminster Press, 1983.
Further reading
- Michael Azkoul, "St. Gregory the Theologian: Poetry and Faith," Patristic and Byzantine Review14.1–3 (1995): 59–68.
- Brian Daley, ed., Gregory Nazianzen. Early Church Fathers. London: Routledge, an imprint of Taylor & Francis Books, 2005. ISBN 0-415-12181-7, pp. 192.
- K. Demoen, "Biblical vs. Non-Biblical Vocabulary in Gregorius Nazianzenus; a Quantitative Approach," Informatique 2 (1988–89): 243–53.
- J. Egan, "Gregory of Nazianzus and the Logos Doctrine," J. Plevnic, ed., Word and Spirit: Essays in Honor of David Michael Stanley. Willowdale, ON: 1975. pp. 281–322.
- Anna-Stina Ellverson, The Dual Nature of Man: A Study in the Theological Anthropology of Gregory of Nazianzus. Acta Universitatis Upsaliensis, 1981. ISBN 91-554-1206-8. {Amazon.com}
- Gerald Fitzpatrick, "St Gregory Nazianzen: Education for Salvation," Patristic and Byzantine Review 10.1–2 (1991): 47–55.
- R.C. Gregg, Consolation Philosophy: Greek and Christian Paideia in Basil and the Two Gregories. Washington, DC: Catholic University of America Press, 1975. ISBN 0-8132-1000-3. {Amazon.com}
- Edward R. Hardy, ed. Christology of the Later Fathers, J. Baillie et al., eds. Library of Christian Classics, Vol. 3. Philadelphia: Westminster, 1995. Pbk. ISBN 0-664-24152-2
- Carol Harrison & Brian Daley (Editor). Gregory Nazianzen. Routledge, 1999. ISBN 0-415-12181-7
- V. Harrison, "Some Aspects of Saint Gregory (Nazianzen) the Theologian's Soteriology," Greek Orthodox Theological Review 34 (1989): 19–43/11–8.
- Susan R. Holman, "Healing the Social Leper in Gregory of Nyssa's and Gregory of Nazianzus's peri philoptochias," Harvard Theological Review 92.3 (1999): 283–309.
- M. Edmund Hussey,"The Theology of the Holy Spirit in the Writings of St. Gregory of Nazianzus," Diakonia 14.3 (1979): 224–233.
- George A. Kennedy, Greek Rhetoric Under Christian Emperors. Princeton: Princeton University Press, 1983. ISBN 0-691-03565-2. pp. 215–239. {Amazon.com}
- Vasiliki Limberis, ."'Religion' as the Cipher for Identity: The Cases of Emperor Julian, Libanius, and Gregory Nazianzus," Harvard Theological Review 93.4 (2000): 373–400.
- N.B. McLynn, "The Other Olympias: Gregory of Nazianzen and the Family of Vitalianus," ZAC 2 (1998): 227–46.
- Ruth Majercik, "A Reminiscence of the Chaldean Oracles at Gregory of Nazianzus, Or. 29,2,"Vigiliae Christianae 52.3 (1998): 286–292.
- P.J. Maritz, "Logos Articulation in Gregory of Nazianzus," Acta Patristica et Byzantina 6 (1995): 99–108.
- E.P. Meijuring, "The Doctrine of the Will and the Trinity in the Orations of Gregory of Nazianzus," Nederlands Theologisch Tijdschrift 27.3 (1973): 224–34.
- Celica Milovanovic-Barham, "Gregory of Nazianzus: Ars Poetica (In suos versus: Carmen 2.1.39)," Journal of Early Christian Studies 5.4 (1997): 497–510.
- H. Musurillo, "The Poetry of Gregory of Nazianzus," Thought 45 (1970): 45–55.
- T.A. Noble, "Gregory Nazianzen's Use of Scripture in Defence of the Deity of the Spirit,"Tyndale Bulletin 39 (1988): 101–23.
- F.W. Norris, "Of Thorns and Roses: The Logic of Belief in Gregory of Nazianzen," Church History, Vol. 53 (1984): 455–64.
- F.W. Norris, "The Tetragrammaton in Gregory Nazianzen (Or. 30.17)," Vigiliae Christianae 43(1989): 339–44.
- F.W. Norris, Faith Gives Fullness to Reasoning: The Five Theological Orations of Gregory Nazianzen. Supplements to Vigiliae Christianae, Vol 13. Leiden: Brill, 1990. ISBN 90-04-09253-6. p. 314. {Amazon.com}
- Jay Wesley Richards, "Can a Male Savior Save Women?: Gregory of Nazianzus on the Logos' Assumption of Human Nature," Christian Scholar's Review 28.1 (1998): 42–57.
- K. Skurat, "St. Gregory of Nazianzus on Philosophy and Knowledge of God," Journal of Moscow Patriarchate 10 (October 1989): 57–62.
- Frank Thielman, "The Place of the Apocalypse in the Canon of St Gregory Nazianzen,"Tyndale Bulletin 49.1 (1998): 155–7.
- Steven Peter Tsichlis, "The Nature of Theology in the Theological Orations of St. Gregory Nazianzus," Diakonia 16.3 (1981): 238–46.
- Raymond Van Dam, "Self-Representation in the Will of Gregory of Nazianzus," Journal of Theological Studies 46.1 (1995): 118–48.
- Kenneth Paul Wesche, "The Union of God and Man in Jesus Christ in the Thought of Gregory of Nazianzus," St. Vladimir's Theological Quarterly 28.2 (1984): 83–98.
- Donald F. Winslow, "Gregory of Nazianzus and Love for the Poor," Anglican Theological Review 47 (1965): 348–59.
- Donald F. Winslow, The Dynamics of Salvation: A Study in Gregory of Nazianzus. Cambridge, MA: North American Patristic Society, 1979. ISBN 0-915646-06-4.
External links
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Wikimedia Commons has media related to Gregory
of Nazianzus.
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Wikisource has original works written by or
about:
Gregory of Nazianzus |
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Greek Wikisource has original text related to this
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- Links to English translations of works from Gr. of Nazianzus, website documentacatholicaomnia (Opera Omnia by Migne Patrologia Graeca with analytical indexes). (English)
- Louvain-la-Neuve University hosts an important website NAZIANZOS devoted to the study of Gregory Nazianzene's works in Greek and other ancient languages.
- Greek texts with commentaries: Arthur James Mason, The five theological orations of Gregory of Nazianzus, Cambridge, 1899
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Preceded by
Demophilus or Evagrius |
Archbishop
of Constantinople
Disputed by Maximus 379–381 |
Succeeded by
Nectarius |
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