first published by Hervagius (Basel, 1550); the subsequent editions
have been those of Billius (Paris, 1609, 1611; aucta ex interpretatione
Morelli, 1630), of the Benedictines (begun in 1778, but
interrupted by the French Revolution and not completed until
1840, Caillau being the final editor) and of Migne. The Theological
Orations (edited by A. J. Mason) were published separately at
Cambridge in 1899.
Scattered notices of the life of Gregory Nazianzen are to be found in the writings of Socrates, Sozomen, Theodoret and Rufinus, as well as in his own letters and poems. The data derived from these sources do not always harmonize with the account of Suidas. The earlier modern authorities, such as Tillemont (Mem. Eccl. t. ix.) and Leclerc (Bib. Univ. t. xviii.), were used by Gibbon. See also C. Ullmann, Gregorius von Nazianz, der Theologe (1825; Eng. trans. by G. F. Coxe, M.A., 1857); A. Bénoit, St Grégoire de Nazianze; sa vie, ses œuvres, et son époque (1877); Montaut, Revue critique de quelques questions historiques se rapportant à St Grégoire de Nazianze (1879); F. W. Farrar, Lives of the Fathers, i. 491-582, and F. Loofs in Hauck-Herzog’s Realencyk. für prot. Theologie, vii. 138.
GREGORY, ST, OF NYSSA (c. 331–c. 396), one of the four
great fathers of the Eastern Church, designated by one of the
later ecumenical councils as “a father of fathers,” was a younger
brother of Basil (the Great), bishop of Caesarea, and was born
(probably) at Neocaesarea about A.D. 331. For his education
he was chiefly indebted to his elder brother. At a comparatively
early age he entered the church, and held for some time the office
of anagnost or reader; subsequently he manifested a desire to
devote himself to the secular life as a rhetorician, an impulse
which was checked by the earnest remonstrances of Gregory of
Nazianzus. Finally, in 371 or 372 he was ordained by his brother
Basil to the bishopric of Nyssa, a small town in Cappadocia.
Here he is usually said (but on inadequate data) to have adopted
the opinion then gaining ground in favour of the celibacy of the
clergy, and to have separated from his wife Theosebia, who
became a deaconess in the church. His strict orthodoxy on the
subject of the Trinity and the Incarnation, together with his
vigorous eloquence, combined to make him peculiarly obnoxious
to the Arian faction, which was at that time in the ascendant
through the protection of the emperor Valens; and in 375,
the synod of Ancyra, convened by Demetrius the Arian governor
of Pontus, condemned him for alleged irregularities in his
election and in the administration of the finances of his diocese.
In 376 he was deprived of his see, and Valens sent him into exile,
whence he did not return till the publication of the edict of
Gratian in 378. Shortly afterwards he took part in the proceedings
of the synod which met at Antioch in Caria, principally in
connexion with the Meletian schism. At the great ecumenical
council held at Constantinople in 381, he was a conspicuous
champion of the orthodox faith; according to Nicephorus,
indeed, the additions made to the Nicene creed were entirely due
to his suggestion, but this statement is of doubtful authority.
That his eloquence was highly appreciated is shown by the facts
that he pronounced the discourse at the consecration of Gregory
of Nazianzus, and that he was chosen to deliver the funeral
oration on the death of Meletius the first president of the council.
In the following year, moreover (382), he was commissioned
by the council to inspect and set in order the churches of Arabia,
in connexion with which mission he also visited Jerusalem.
The impressions he gathered from this journey may, in part at
least, be gathered from his famous letter De euntibus Hierosolyma,
in which an opinion strongly unfavourable to pilgrimages
is expressed. In 383 he was probably again in Constantinople;
where in 385 he pronounced the funeral orations of the princess
Pulcheria and afterwards of the empress Placilla. Once more
we read of him in 394 as having been present in that metropolis
at the synod held under the presidency of Nectarius to settle
a controversy which had arisen among the bishops of Arabia;
in the same year he assisted at the consecration of the new church
of the apostles at Chalcedon, on which occasion there is reason to
believe that his discourse commonly but wrongly known as that
Εἰς τὴν ἑαυτοῦ χειροτονίαν was delivered. The exact date of his
death is unknown; some authorities refer it to 396, others to 400.
His festival is observed by the Greek Church on the 10th of
January; in the Western martyrologies he is commemorated
on the 9th of March.
Gregory of Nyssa was not so firm and able an administrator as his brother Basil, nor so magnificent an orator as Gregory of Nazianzus, but he excelled them both, alike as a speculative and constructive theologian, and in the wide extent of his acquirements. His teaching, though strictly trinitarian, shows considerable freedom and originality of thought; in many points his mental and spiritual affinities with Origen show themselves with advantage, as in his doctrine of ἀποκατάστασις or final restoration. There are marked pantheistic tendencies, e.g. the inclusion of sin as a necessary part of the cosmical process, which make him akin to the pantheistic monophysites and to some modern thinkers.
His style has been frequently praised by competent authorities for sweetness, richness and elegance. His numerous works may be classified under five heads: (1) Treatises in doctrinal and polemical theology. Of these the most important is that Against Eunomius in twelve books. Its doctrinal thesis (which is supported with great philosophic acumen and rhetorical power) is the divinity and consubstantiality of the Word; incidentally the character of Basil, which Eunomius had aspersed, is vindicated, and the heretic himself is held up to scorn and contempt. This is the work which, most probably in a shorter draft, was read by its author when at Constantinople before Gregory Nazianzen and Jerome in 381 (Jerome, De vir. ill. 128). To the same class belong the treatise To Ablavius, against the tritheists; On Faith, against the Arians; On Common Notions, in explanation of the terms in current employment with regard to the Trinity; Ten Syllogisms, against the Manichaeans; To Theophilus, against the Apollinarians; an Antirrhetic against the same; Against Fate, a disputation with a heathen philosopher; De anima et resurrectione, a dialogue with his dying sister Macrina; and the Oratio catechetica magna, an argument for the incarnation as the best possible form of redemption, intended to convince educated pagans and Jews. (2) Practical treatises. To this category belong the tracts On Virginity and On Pilgrimages; as also the Canonical Epistle upon the rules of penance. (3) Expository and homiletical works, including the Hexaëmeron, and several series of discourses On the Workmanship of Man, On the Inscriptions of the Psalms, On the Sixth Psalm, On the first three Chapters of Ecclesiastes, On Canticles, On the Lord’s Prayer and On the Eight Beatitudes. (4) Biographical, consisting chiefly of funeral orations. (5) Letters.
The only complete editions of the whole works are those by Fronton le Duc (Fronto Ducäus, Paris, 1615; with additions, 1618 and 1638) and by Migne. G. H. Forbes began an excellent critical edition, but only two parts of the first volume appeared (Burntisland, 1855 and 1861) containing the Explicatio apologetica in hexaëmeron and the De opificio hominis. Of the new edition projected by F. Oehler only the first volume, containing the Opera dogmatica, has appeared (1865). There have been numerous editions of several single treatises, as for example of the Oratio catechetica (J. G. Krabinger, Munich, 1838; J. H. Crawley, Cambridge, 1903), De precatione and De anima et resurrectione.
See F. W. Farrar, Lives of the Fathers, ii. 56-83, the monograph by J. Rupp (Gregors, des Bischofs von Nyssa, Leben und Meinungen, Leipzig, 1834), and compare P. Heyns (Disputatio historico-theologica de Greg. Nyss., 1835), C. W. Möller (Gregorii Nyss. doctrinam de hominis natura et illustravit et cum Origeniana comparavit, 1854) and J. N. Stigler, Die Psychologie des h. Gregors von Nyssa (Regensburg, 1857), and many smaller monographs cited in Hauck-Herzog’s Realencyk. für prot. Theol. vii. 149.
GREGORY, ST, OF TOURS (538–594), historian of the Franks,
was born in the chief city of the Arverni (the modern Clermont-Ferrand)
on the 30th of November 538. His real name was
Georgius Florentius, Georgius being his grandfather’s name and
Florentius his father’s. He was called Gregory after his maternal
great-grandfather, the bishop of Langres. Gregory belonged to
an illustrious senatorial family, many of whose members held
high office in the church and bear honoured names in the history
of Christianity. He was descended, it is said, from Vettius
Epagathus, who was martyred at Lyons in 177 with St Pothinus;
his paternal uncle, Gallus, was bishop of Clermont; his maternal
grand-uncle, Nicetius (St Nizier), occupied the see of Lyons;
and he was a kinsman of Euphronius, bishop of Tours.
Gregory lost his father early, and his mother Armentaria settled in the kingdom of Burgundy on an estate belonging to her near Cavaillon, where her son often visited her. Gregory was brought up at Clermont-Ferrand by his uncle Gallus and by his successor, Avitus, and there he received his education. Among profane authors he read the first six books of the Aeneid and Sallust’s history of the Catiline conspiracy, but his education was mainly religious. The principles of religion he learnt from
