25
January 389 or 390 A.D. Death of Gregory of Nazianzus
Hunter-Blair, Oswald. "St. Gregory of
Nazianzus." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton
Company, 1910. http://www.newadvent.org/cathen/07010b.htm. Accessed Apr 28, 2014.
Doctor of the Church, born at Arianzus, in Asia Minor, c. 325; died at the
same place, 389. He was son — one of three children — of Gregory, Bishop of Nazianzus (329-374), in the
south-west of Cappadocia, and of Nonna, a daughter of Christian parents. The saint's father
was originally a member of the heretical sect of the Hypsistarii, or Hypsistiani, and
was converted to Catholicity by the influence of
his pious wife. His two sons,
who seem to have been born between the dates of their father's priestly ordination and episcopal consecration, were sent to a famous
school at Caesarea, capital of
Cappadocia, and educated by Carterius, probably
the same one who was afterwards tutor of St. John Chrysostom. Here commenced the friendship
between Basil and Gregory which intimately affected both their lives, as well
as the development of the theology of their age. From
Caesarea in Cappadocia Gregory proceeded to Caesarea in Palestine, where he
studied rhetoric under Thespesius; and thence to Alexandria, of which Athanasius was then bishop, through at the time
in exile. Setting out by sea from Alexandria to Athens, Gregory was
all but lost in a great storm, and some of his biographers infer — though the
fact is not certain — that when in danger of death he and his companions
received the rite of baptism. He had certainly not
been baptized in infancy, though
dedicated to God by his pious mother; but there is
some authority for believing that he received the
sacrament, not on his voyage to Athens, but on his return to Nazianzus some
years later. At Athens Gregory and Basil, who had parted at Caesarea, met again, renewed
their youthful friendship, and studied rhetoric together under the famous
teachers Himerius and Proaeresius. Among their fellow students was Julian, afterwards known as
the Apostate, whose real character Gregory asserts that he had even then
discerned and thoroughly distrusted him. The saint's studies at Athens (which Basil left
before his friend) extended over some ten years; and when he departed in 356
for his native province, visiting Constantinople on his way home, he was about
thirty years of age.
Arrived
at Nazianzus, where his parents were now advanced in
age, Gregory, who had by this time firmly resolved to devoted his life and
talents to God, anxiously considered
the plan of his future career. To a young man of his high attainments a
distinguished secular career was open, either that of a lawyer or of a
professor of rhetoric; but his yearnings were for the monastic or ascetic life,
though this did not seem compatible either with the Scripture studies in which
he was deeply interested, or with his filial duties at home. As was
natural, he consulted his beloved friend Basil in his perplexity as to his
future; and he has left us in his own writings an extremely interesting
narrative of their intercourse at this time, and of their common resolve (based
on somewhat different motives, according to the decided differences in their
characters) to quit the world for the service of God alone. Basil retired
to Pontus to lead the life of a hermit; but finding that
Gregory could not join him there, came and settled first at Tiberina (near
Gregory's own home), then at Neocæsarea, in Pontus, where he lived in
holy seclusion for some years, and gathered round him a brotherhood of
cenobites, among whom his friend Gregory was for a time included. After a
sojourn here for two or three years, during which Gregory edited, with Basil
some of the exegetical works of Origen, and also helped his
friend in the compilation of his famous rules, Gregory returned to Nazianzus, leaving with regret
the peaceful hermitage where he and Basil (as he recalled in their subsequent
correspondence) had spent such a pleasant time in the labour both of hands and
of heads. On his return home Gregory was instrumental in bringing back to orthodoxy his father who, perhaps partly in
ignorance, had subscribed the heretical creed of Rimini; and the aged bishop, desiring his son's
presence and support, overruled his scrupulous shrinking from the priesthood, and forced him to
accept ordination (probably at Christmas, 361). Wounded and
grieved at the pressure put upon him, Gregory fled back to his solitude, and to
the company of St.
Basil;
but after some weeks' reflection returned to Nazianzus, where he preached his
first sermon on Easter
Sunday,
and afterward wrote the remarkable apologetic oration, which is really a
treatise on the priestly office, the foundation
of Chrysostom's "De
Sacerdotio", of Gregory
the Great's
"Cura Pastoris", and of countless subsequent writings on the same
subject.
During
the next few years Gregory's life at Nazianzus was saddened by the
deaths of his brother Caesarius and his sister Gorgonia, at whose funerals he
preached two of his most eloquent orations, which are still extant. About this
time Basil was made bishop of Caesarea and Metropolitan of Cappadocia, and
soon afterwards the Emperor
Valens,
who was jealous of Basil's influence, divided Cappadocia into two provinces.
Basil continued to claim ecclesiastical jurisdiction, as before, over the
whole province, but this was disputed by Anthimus, Bishop of Tyana, the chief city of New
Cappadocia. To strengthen his position Basil founded a new see at Sasima, resolved to have
Gregory as its first bishop, and accordingly had
him consecrated, though greatly
against his will. Gregory, however, was set against Sasima from the first; he
thought himself utterly unsuited to the place, and the place to him; and it was
not long before he abandoned his diocese and returned to
Nazianzus as coadjutor to his father. This episode in
Gregory's life was unhappily the cause of an estrangement between Basil and
himself which was never altogether removed; and there is no extant record of
any correspondence between them subsequent to Gregory's leaving Sasima.
Meanwhile he occupied himself sedulously with his duties as coadjutor to his
aged father, who died early in 374, his wife Nonna soon following him to the
grave. Gregory, who was now left without family ties, devoted to the
poor the large fortune which he had inherited, keeping for himself only a small
piece of land at Arianzus. He continued to administer the diocese for about two
years, refusing, however, to become the bishop, and continually
urging the appointment of a successor to his father. At the end of 375 he
withdrew to a monastery at Seleuci, living
there in solitude for some three years, and preparing (though he knew it not) for what was
to be the crowning work of his life. About the end of this period Basil died.
Gregory's own state of health prevented his being present either at the
deathbed or funeral; but he wrote a letter of condolence to Basil's brother, Gregory of Nyssa, and composed twelve
beautiful memorial poems or epitaphs to his departed friend.
Three
weeks after Basil's death, Theodosius was advanced by the
Emperor Gratian to the dignity of Emperor of the East. Constantinople, the seat
of his empire, had been for the space of about thirty years (since the death of
the saintly and martyred Bishop Paul)
practically given over too Arianism, with an Arian prelate, Demophilus, enthroned at St. Sophia's. The
remnant of persecuted Catholics, without either church
or pastor, applied to Gregory to
come and place himself at their head and organize their scattered forces; and
many bishops supported the demand.
After much hesitation he gave his consent, proceeded to Constantinople early in
the year 379, and began his mission in a private house which he describes as
"the new Shiloh where the Ark was fixed", and as "an Anastasia,
the scene of the resurrection of the faith". Not only the
faithful Catholics, but many heretics gathered in the humble chapel of the Anastasia,
attracted by Gregory's sanctity, learning and
eloquence; and it was in this chapel that he delivered the
five wonderful discourses on the faith of Nicaea — unfolding
the doctrine of the Trinity while
safeguarding the Unity of the Godhead — which gained for
him, alone of all Christian teachers except the
Apostle St. John, the special title of Theologus
or the Divine. He also delivered at this time the eloquent panegyrics on St. Cyprian, St. Athanasius, and the Machabees,
which are among his finest oratorical works. Meanwhile he found himself exposed
to persecution of every kind from
without, and was actually attacked in his own chapel, whilst baptizing his Easter neophytes, by a hostile mob of Arians from St. Sophia's,
among them being Arian monks and infuriated women. He was saddened, too,
by dissensions among his own little flock, some of whom openly charged him with
holding Tritheistic errors. St. Jerome became about this time
his pupil and disciple, and tells us in glowing language how much he owed to
his erudite and eloquent teacher. Gregory was consoled by the approval of
Peter, Patriarch of Constantinople
(Duchesne's opinion, that the patriarch was from the first jealous or suspicious
of the Cappadocian bishop's influence in
Constantinople, does not seem sufficiently supported by evidence), and Peter
appears to have been desirous to see him appointed to the bishopric of the capital of the
East. Gregory, however, unfortunately allowed himself to be imposed upon by a
plausible adventurer called Hero, or Maximus, who came to Constantinople from Alexandria in the guise (long
hair, white robe, and staff) of a Cynic, and professed to be a convert to Christianity, and an ardent admirer
of Gregory's sermons. Gregory entertained him hospitably, gave him his complete
confidence, and pronounced a public panegyric on him in his presence. Maximus's
intrigues to obtain the bishopric for himself found
support in various quarters, including Alexandria, which the patriarch Peter,
for what reason precisely it is not known, had turned against Gregory; and
certain Egyptian bishops deputed by Peter,
suddenly, and at night, consecrated and enthroned Maximus as Catholic Bishop of Constantinople,
while Gregory was confined to bed by illness. Gregory's friends, however,
rallied round him, and Maximus had to fly from Constantinople. The Emperor Theodosius, to whom he had
recourse, refused to recognize any bishop other than Gregory,
and Maximus retired in disgrace to Alexandria.
Theodosius received Christian baptism early in 380, at Thessalonica, and immediately
addressed an edict to his subjects at Constantinople, commanding them to adhere
to the faith taught by St. Peter,
and professed by the Roman
pontiff,
which alone deserved to be called Catholic. In November, the
emperor entered the city and called on Demophilus, the Arian bishop, to subscribe to the
Nicene creed: but he refused to do so, and was banished from Constantinople. Theodosius determined that
Gregory should be bishop of the new Catholic see, and himself
accompanied him to St. Sophia's, where he was enthroned in presence of an
immense crowd, who manifested their feelings by hand-clappings and other signs
of joy. Constantinople was
now restored to Catholic unity; the emperor, by
a new edict, gave back all the churches to Catholic use; Arians and other heretics were forbidden to hold
public assemblies; and the name of Catholic was restricted to
adherents of the orthodox and Catholic faith.
Gregory
had hardly settled down to the work of administration of the Diocese of
Constantinople, when Theodosius carried out his
long-cherished purpose of summoning thither a general council of the Eastern Church. One hundred and fifty
bishops met in council, in
May, 381, the object of the assembly being, as Socrates plainly states, to
confirm the faith of Nicaea, and to
appoint a bishop for Constantinople
(see THE FIRST COUNCIL OF CONSTANTINOPLE). Among the bishops present were
thirty-six holding semi-Arian or Macedonian
opinions; and neither the arguments of the orthodox prelates nor the eloquence of
Gregory, who preached at Pentecost, in St. Sophia's, on the subject of the Holy
Spirit, availed to persuade them to sign the orthodox creed. As to the
appointment of the bishopric, the confirmation of
Gregory to the see could only be a matter
of form. The orthodox bishops were all in favor, and
the objection (urged by the Egyptian and Macedonian prelates who joined the council
later) that his translation from one see to another was in opposition to a
canon of the Nicene council was obviously unfounded. The fact was well known
that Gregory had never, after his forced consecration at the instance of
Basil, entered into possession of the See of Sasima, and that he had later
exercised his episcopal functions at Nazianzus, not as bishop of that diocese, but merely as
coadjutor of his father. Gregory succeeded
Meletius as president of the council, which found itself at once called on to
deal with the difficult question of appointing a successor to the deceased bishop. There had been an
understanding between the two orthodox parties at Antioch, of which Meletius and
Paulinus had been respectively bishops that the survivor of
either should succeed as sole bishop. Paulinus, however,
was a prelate of Western origin and
creation, and the Eastern bishops assembled at
Constantinople declined to recognize him. In vain did Gregory urge, for the
sake of peace, the retention of Paulinus in the see for the remainder of
his life, already fare advanced; the Fathers of the council refused to listen
to his advice, and resolved that Meletius should be succeeded by an Oriental priest. "It was in the
East that Christ was born", was
one of the arguments they put forward; and Gregory's retort, "Yes, and it
was in the East that he was put to death", did not shake their decision.
Flavian, a priest of Antioch, was
elected to the vacant see; and Gregory, who relates that the only result of his
appeal was "a cry like that of a flock of jackdaws" while the younger
members of the council "attacked him like a swarm of wasps", quitted
the council, and left also his official residence, close to the church of the
Holy Apostles.
Gregory
had now come to the conclusion that not only the opposition and disappointment
which he had met with in the council, but also his continued state of
ill-health, justified, and indeed necessitated, his resignation of the See of
Constantinople, which he had held for only a few months. He appeared again
before the council, intimated that he was ready to be another Jonas to pacify
the troubled waves, and that all he desired was rest from his labours, and
leisure to prepare
for death.
The Fathers made no protest against this announcement, which some among them
doubtless heard with secret satisfaction; and Gregory at once sought and
obtained from the emperor permission to resign his see. In June, 381, he
preached a farewell sermon before the council and in presence of an overflowing
congregation. The peroration of this discourse is of singular and touching
beauty, and unsurpassed even among his many eloquent orations. Very soon after
its delivery he left Constantinople (Nectarius, a native of Cilicia, being
chosen to succeed him in the bishopric), and retired to his
old home at Nazianzus. His two extant
letters addressed to Nectarius at his time are noteworthy as affording
evidence, by their spirit and tone, that he was actuated by no other feelings
than those of interested goodwill towards the diocese of which he was
resigning the care, and towards his successor in the episcopal charge. On his
return to Nazianzus, Gregory found the Church there in a miserable
condition, being overrun with the erroneous teaching of
Apollinaris the Younger, who had seceded from the Catholic communion a few years
previously, and died shortly after Gregory himself. Gregory's anxiety was now
to find a learned and zealous bishop who would be able to
stem the flood of heresy which was threatening
to overwhelm the Christian
Church
in that place. All his efforts were at first unsuccessful, and he consented at
length with much reluctance to take over the administration of the diocese himself. He combated
for a time, with his usual eloquence and as much energy as remained to him, the
false teaching of the
adversaries of the Church; but he felt himself
too broken in health to continue the active work of the episcopate, and wrote
to the Archbishop of Tyana urgently appealing to
him to provide for the appointment of another bishop. His request was
granted, and his cousin Eulalius, a priest of holy life to whom
he was much attached, was duly appointed to the See of Nazianzus. This was toward the
end of the year 383, and Gregory, happy in seeing the care of
the diocese entrusted to a man
after his own heart, immediately withdrew to Arianzus, the scene of his birth
and his childhood, where he spent the remaining years of his life in
retirement, and in the literary labours, which were so much more congenial to
his character than the harassing work of ecclesiastical administration in
those stormy and troubled times.
Looking
back on Gregory's career, it is difficult not to feel that from the day when he
was compelled to accept priestly orders, until that
which saw him return from Constantinople to Nazianzus to end his life in
retirement and obscurity, he seemed constantly to be placed, through no
initiative of his own, in positions apparently unsuited to his disposition and
temperament, and not really calculated to call for the exercise of the most
remarkable and attractive qualities of his mind and heart. Affectionate and
tender by nature, of highly sensitive temperament, simple and humble, lively and cheerful
by disposition, yet liable to despondency and irritability, constitutionally
timid, and somewhat deficient, as it seemed, both in decision of character and
in self-control, he was very human, very lovable, very gifted — yet not, one
might be inclined to think, naturally adapted to play the remarkable part which
he did during the period preceding and following the opening of the Council of
Constantinople. He entered on his difficult and arduous work in that city
within a few months of the death of Basil, the beloved friend of his youth; and
Newman, in his appreciation
of Gregory's character and career, suggests the striking thought that it was
his friend's lofty and heroic spirit which had entered into him, and inspired
him to take the active and important part which fell to his lot in the work of
re-establishing the orthodox and Catholic faith in the eastern capital
of the empire. It did, in truth, seem to be rather
with the firmness and intrepidity, the high resolve and unflinching
perseverance, characteristic of Basil, than in his own proper character, that
of a gentle, fastidious, retiring, timorous, peace-loving saint and scholar,
that he sounded the war-trumpet during those anxious and turbulent months, in
the very stronghold and headquarters of militant heresy, utterly regardless to
the actual and pressing danger to his safety, and even his life which never
ceased to menace him. "May we together receive", he said at the
conclusion of the wonderful discourse which he pronounced on his departed
friend, on his return to Asia from Constantinople,
"the reward of the warfare which we have waged,
which we have endured." It is impossible to doubt, reading the intimate
details which he has himself given us of his long friendship with, and deep
admiration of, Basil, that the spirit of his early and well-loved friend had to
a great extent moulded and informed his own sensitive and impressionable personality and that it was this,
under God, which nerved and
inspired him, after a life of what seemed, externally, one almost of failure, to
co-operate in the mighty task of overthrowing the monstrous heresy which had so long
devastated the greater part of Christendom, and bringing about at
length the pacification of the Eastern Church.
During
the six years of life which remained to him after his final retirement to his
birth-place, Gregory composed, in all probability, the greater part of the
copious poetical works which have come down to us. These include a valuable
autobiographical poem of nearly 2000 lines, which forms, of course, one of the
most important sources of information for the facts of his life; about a hundred
other shorter poems relating to his past career; and a large number of
epitaphs, epigrams, and epistles to well-known people of the day. Many of his
later personal poems refer to the continuous illness and severe sufferings,
both physical and spiritual, which assailed him during his last years, and
doubtless assisted to perfect him in those saintly qualities which had never
been wanting to him, rudely shaken though he had been by the trails and
buffetings of his life. In the tiny plot of ground at Arianzus, all (as has
already been said) that remained to him of his rich inheritance, he wrote and
meditated, as he tells, by a fountain near which there was a shady walk, his
favourite resort. Here, too, he received occasional visits from intimate friends,
as well as sometimes from strangers attracted to his retreat by his reputation for sanctity and learning; and here
he peacefully breathed his last. The exact date of his death is
unknown, but from a passage in Jerome (De Script. Eccl.) it may be assigned,
with tolerable certainty, to the year 389 or
390.
Some
account must now be given of Gregory's voluminous writings, and of his reputation as an orator and a theologian, on which, more than
on anything else, rests his fame as one of the greatest lights of the Eastern Church. His works naturally
fall under three heads, namely his poems, his epistles, and his orations. Much,
though by no means all, of what he wrote has been preserved, and has been
frequently published, the editio
princeps of the poems being the Aldine (1504), while the first
edition of his collected works appeared in Paris in 1609-11. The
Bodleian catalogue contains more than thirty folio pages enumerating various
editions of Gregory's works, of which the best and most complete are the Benedictine edition (two folio
volumes, begun in 1778, finished in 1840), and the edition of Migne (four volumes XXXV -
XXXVIII, in P.G., Paris, 1857 - 1862).
Poetical compositions
These,
as already stated, comprise autobiographical verses, epigrams, epitaphs and
epistles. The epigrams have been translated by Thomas Drant (London, 1568), the
epitaphs by Boyd (London, 1826), while other poems have been gracefully and
charmingly paraphrased by Newman in his "Church of
the Fathers". Jerome and Suidas say that Gregory wrote
more than 30,000 verses; if this is not an exaggeration, fully two-thirds of
them have been lost. Very different estimates have been formed of the value of
his poetry, the greater part of which was written in advanced years, and
perhaps rather as a relaxation from the cares and troubles of life than as a serious
pursuit. Delicate, graphic, and flowing as are many of his verses, and giving
ample evidence of the cultured and gifted intellect which produced them,
they cannot be held to parallel (the comparison would be an unfair one, had not
many of them been written expressly to supersede and take the place of the work
of heathen writers) the great
creations of the classic Greek poets. Yet Villemain, no mean critic, places the
poems in the front rank of Gregory's compositions, and thinks so highly of them
that he maintains that the writer ought to be called, pre-eminently, not so
much the theologian of the East as
"the poet of Eastern
Christendom".
Prose epistles
These,
by common consent, belong to the finest literary productions of Gregory's age.
All that are extant are finished compositions; and that the writer excelled in
this kind of composition is shown from one of them (Ep. ccix, to Nicobulus) in
which he enlarges with admirable good sense on the rules by which all
letter-writers should be guided. It was at the request of Nicobulus, who
believed, and rightly, that these letters contained much of permanent interest
and value, that Gregory prepared and edited the collection containing the
greater number of them which has come down to us. Many of them are perfect
models of epistolary style — short, clear, couched in admirably chosen
language, and in turn witty and profound, playful, affectionate and acute.
Orations
Both
in his own time, and by the general verdict of posterity, Gregory was
recognized as one of the very foremost orators who have ever adorned the Christian Church. Trained in the finest
rhetorical schools of his age, he did
more than justice to his distinguished
teachers; and while boasting or vainglory was foreign to his nature, he frankly
acknowledged his consciousness of his remarkable oratorical gifts, and his
satisfaction at having been enabled to cultivate them fully in his youth. Basil
and Gregory, it has been said, were the pioneers of Christian eloquence, modeled on,
and inspired by, the noble and sustained oratory of Demosthenes and Cicero, and
calculated to move and impress the most cultured and critical audiences of the
age. Only comparatively few of the numerous orations delivered by Gregory have
been preserved to us, consisting of discourses spoken by him on widely different
occasions, but all marked by the same lofty qualities. Faults they have, of
course: lengthy digressions, excessive ornament, strained antithesis, laboured
metaphors, and occasional over-violence of invective. But their merits are far
greater than their defects, and no one can read them without being struck by
the noble phraseology, perfect command of the purest Greek, high imaginative powers, lucidity and
incisiveness of thought, fiery zeal and transparent
sincerity of intention, by which they are distinguished. Hardly any of
Gregory's extant sermons are direct expositions of Scripture, and they have for
this reason been adversely criticized. Bossuet, however, points out
with perfect truth that many of these
discourses are really nothing but skillful interweaving of Scriptural texts, a
profound knowledge of which is evident
from every line of them.
Gregory's
claims to rank as one of the greatest theologians of the early Church
are based, apart from his reputation among his
contemporaries, and the verdict of history in his regard, chiefly on the five
great "Theological Discourses" which he delivered at Constantinople
in the course of the year 380. In estimating the scope and value of these
famous utterances, it is necessary to remember what was
the religious condition of Constantinople when Gregory, at the urgent instance
of Basil, of many other bishops, and of the
sorely-tried Catholics of the Eastern
capital, went thither to undertake the spiritual charge of the faithful. It was less as an
administrator, or an organizer, than as a man of saintly life and of oratorical
gifts famous throughout the Eastern Church, that Gregory was
asked, and consented, to undertake his difficult mission; and he had to
exercise those gifts in combating not one but numerous heresies which had been
dividing and desolating Constantinople for many years. Arianism in every form and
degree, incipient, moderate, and extreme, was of course the great enemy, but
Gregory had also to wage war against the Apollinarian teaching, which denied
the humanity of Christ, as well as against
the contrary tendency — later developed into Nestorianism — which distinguished
between the Son of Mary and the Son of God as two distinct and
separate personalities.
A
saint first, and a theologian afterwards, Gregory in
one of his early sermons at the Anastasia insisted on the principle of
reverence in treating of the mysteries of faith (a principle entirely
ignored by his Arian opponents), and also
on the purity of life and example which all who dealt with these high matters
must show forth if their teaching was to be effectual. In the first and second
of the five discourses he develops these two principles at some length, urging
in language of wonderful beauty and force the necessity for all who would know God aright to lead a supernatural life, and to approach
so sublime a study with a mind pure and free from sin. The third discourse
(on the Son) is devoted to a defence of the Catholic doctrine of the Trinity, and a
demonstration of its consonance with the primitive doctrine of the Unity of God. The eternal existence
of the Son and Spirit are insisted on, together with their dependence on the
Father as origin or principle; and the Divinity of the Son is argued from
Scripture against the Arians, whose
misunderstanding of various Scripture texts is exposed and confuted. In the
fourth discourse, on the same subject, the union of the Godhead and Manhood in Christ
Incarnate is set forth and luminously proved from Scripture and
reason. The fifth and final discourse (on the Holy Spirit) is directed partly
against the Macedonian heresy, which denied
altogether the Divinity of the Holy Ghost, and also against those who reduced
the Third Person of the Trinity to a mere impersonal energy of the Father.
Gregory, in reply to the contention that the Divinity of the Spirit is not
expressed in Scripture, quotes and comments on several passages which teach the
doctrine by implication, adding
that the full manifestation of this great truth was intended to be
gradual, following on the revelation of the Divinity of the Son. It is to be
noted that Gregory nowhere formulates the doctrine of the Double
Procession, although in his luminous exposition of the Trinitarian doctrine there are many
passages which seem to anticipate the fuller teaching of the Quicumque vult. No summary,
not even a faithful verbal translation, can give any adequate idea of the combined
subtlety and lucidity of thought, and rare beauty of expression, of these
wonderful discourses, in which, as one of his French critics truly observes,
Gregory "has summed up and closed the controversy of a whole
century". The best evidence of their value and power lies in the fact that
for fourteen centuries they have been a mine whence the greatest theologians of Christendom have drawn treasures
of wisdom to illustrate and support their own teaching on the deepest mysteries
of the Catholic Faith.
Sources
Acta SS.; Lives prefixed to MIGNE, P.G. (1857)
XXXV, 147-303; Lives of the Saints collected from Authentick Records (1729),
II; BARONIUS, De Vita Greg. Nazianz. (Rome, 1760); DUCHESNE, Hist. Eccl., ed.
BRIGHT (Oxford, 1893), 195, 201, etc.; ULLMAN, Gregorius v. Nazianz der
Theologe (Gotha, 1867), tr. COX (Londone, 1851); BENOIT, Saint Greg. de
Nazianze (Paris, 1876); BAUDUER, Vie de S. Greg. de Nazianze (Lyons, 1827);
WATKINS in Dict. Christ. Biog., s.v. Gregorius Nazianzenus; FLEURY, Hist.
Ecclesiastique (Paris, 1840), II, Bk. XVIII; DE BROGLIE, L'église et l'Empire
Romain au IV siecle (Paris, 1866), V; NEWMAN, The arians of the Fourth Century
(London, 1854), 214-227; IDEM, Church of the Fathers in Historical Sketches;
BRIGHT, The Age of the Fathers (London, 1903), I, 408-461; PUSEY, The Councils
of the Church A.D. 31 - A.D. 381 (Oxford, 1857), 276-323; HORE, Eighteen
Centuries of the Orthodox Greek Church (London, 1899), 162, 164, 168, etc;
TILLEMONT, Mem. Hist. Eccles., IX; MASON, Five Theolog. Discourses of Greg. of
Nazianz. (Cambridge, 1899).
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