25
January 389 or 390 A.D. Death of Gregory of Nazianzus
We turn to Wiki for a few
connections of some dots, including the bibliography.
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
- 1 Biography
- 1.1 Early life and education
- 1.2 Priesthood
- 1.3 Episcopate in Sasima and Nazianzus
- 1.4 Gregory at Constantinople
- 1.5 Second Ecumenical Council and retirement to Arianzum
- 2 Legacy
- 3 Feast day
- 4 See also
- 5 Notes
- 6 References
- 7 Further reading
- 8 External links
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 Emperor Valens, 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
and Apollinarian
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 the Three
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 the Second
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 of apocatastasis, the belief that
God will bring all of creation into harmony with the Kingdom of Heaven.[16] This led some
late-nineteenth century Christian
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. George in the Fanar.[23]
Feast day
In the Western churches Gregory's feast day is on January 2.[24] The Eastern
Orthodox Church and the Eastern
Catholic Churches celebrate two feast days in honor of
Gregory. 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]
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
"St. Gregory of Nazianzus" in the 1913 Catholic
Encyclopedia.- McGuckin, John A. St. Gregory of Nazianzus: An Intellectual Biography. Crestwood, NY: 2001, St. Vladimir's Seminar Press. ISBN 0-88141-222-8
- Migne, J.P. (General Editor). Cursus Completus Patrologiae Graecae. Volumes 35–38. Paris: 1857–66.
- 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 Review 14.1–3 (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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Wikisource has original works written by or about:
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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
- Unabridged audiobook at LibriVox
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