Associate professor of church history princeton theological seminary baker book house

GREGORY THE ILLUMINATOR. See ARMENIA, III., § 2.

GREGORY OF MONTELONGGO: Patriarch of Aquileja; d. at Cividale (70 m. n.e. of Venice), in Friuli, Italy, Aug. 31, 1269. He is mentioned first in 1213 as canon of the church of Vercelli, then in 1231 as subdeacon in the March of Ancona. In 1238 he appears as a Roman notary and subdeacon, first as papal nuncio, then as apostolic legate for Lombardy, Romagna, and Treviso. Montelongo was a bitter opponent of the house of Hohenstaufen and contributed not a little to the downfall of Frederick II. and his partizans. After Frederick was excommunicated in 1239, Montelongo frus­trated his attack upon the city of Milan, and here laid the foundation of his military fame. The cap­ture of Ferrara in the following year was also essentially the work of Montelongo. He alienated the city of Vercelli in 1243 from the margrave of Montferrat, and later the neighboring Novara from the emperor. In 1247 he captured Parma, led its defense with great ability, and by a sudden attack dispersed the imperial army. By this victory the supremacy of the papal party in Lombardy was restored. In 1251 Montelongo was appointed patriarch of Aquileja, and it became his task to defend his extensive diocese against the Hohen­ataufens, the counts of Gorz, Tyrol, and Carinthia, against Eccelino II. of Romano, and the Venetians, though his expeditions against them were not always successful. At the same time he kept a watchful eye on Lombardy. In 1252 he aided Parma against Uberto Pellavicini; in 1256, with the archbishop of Ravenna, he took possession of Padua, which thus far had been under the sway of Eccelino. After the death of Eccelino in 1259, Treviso, Vicenza, and Baasano joined the papal party owing to the efforts of Montelongo, and the adherents of Eecelino in his patriarchate also submitted to his rule. The latter years of Montelongo's life were darkened by con­tinual dissensions with the counts of Garz, the bai 

Oregory Nazianzea THE NEW SCHAFF HERZOG 70

liffs of the chapter of Aquileja. In 1267 Count Albert of GSrz, the bishop of Feltre, and the citizens of Capo d'Istria conspired against him, and he was imprisoned in the castle of GSrz. After his release, hostilities were continued until his death.

HERMANN FRANKFURTH.

BIBLIOGRAPHY: The sources are to be found in the An­nalea Parmenaes, Annalea Placentini Gibellini, Annalea 8. Juatince Patavini, and the Annalea Poroiulineaea, all in MGH, Script., xviii. xix. (1883 66); in the Vitcs patri­archarum Ayuilegiensium in L. A. Muratori, Rer. ltal. script., vol. xvi.; also Salimbene, in Monumenta historira ad provinciae Parmensem et Placentinam pertinentia, vol. iii., 12 vols., Parma, 1856 69. Consult: H. Frankfurth, Gregorius de Montelongo, ein Beitrag zur Geuhichte Ober­italiena 1238 1289, Marburg, 1898.
GREGORY NAZIA1NZEN.

Early Life (§ 1). Works (§ 3).

Episcopate (§ 2). Theological Attitude (§ 4).

Christological Attitude (§ 5).

Gregory Nazianzen or Gregory of Nazianzus (in

s.w. Cappadocia, 24 m. s.e. of Archelais, perhaps the

modern Nenizi, six hours east of Ak Serai), one of

the leading theologians of the Eastern Church, was

born at Arianzus, near Nazianzus,

:. Early probably in 329; d. there probably in

Life. 389 or at least $90. His father, also

called Gregory, was a man of some im­

portance. Even before he was a Christian, he was

an upholder of a monotheistic morality, and a

member of the sect known as Hypsistarians (q.v.).

He was converted to Christianity by his wife, Nonna,

who came of Christian stock, and was. baptized at

the time of the opening of the Council of Nicaea by

the Bishop of Nazianzus, whom he succeeded in his

office in 328 or 329. Nothing positive is known of his

attitude in the first generation of the Arian contro­

versy; in the sixties he may be reckoned, with most

of the bishops of Asia Minor, among the Homoiou­

sians,but later, with his son and the latter's friend

Basil (see BASIL THE GREAT), whom he helped to

raise to the see of Caesarea, he accepted the homo­

ousios. He and his wife had long wished for off­

spring; and Gregory seems to have been the eldest

of the three children who were born to them when

they were already advancing in years. The foun­

dations of his education were laid at Nazianzus;

but his higher training in literature and rhetoric he

probably received with his brother Caesarius, in

the Cappadocian Ca'sarea, where his friendship

with Basil began. To pursue his studies he then

went to Palestine, to Alexandria, and finally to

Athens, where he seems to have spent some years

in close association with Basil. Leaving Athens,

probably in 357, and passing through Constanti­

nople, where his brother had already begun a suc­

cessful worldly career from which Gregory tried in

vain to turn him to the ascetic life, he returned home

on account of his duty to his parents, and spent

some time there, partly in meditation and partly in

the administration of the family property. It was

at this time that he seems to have been baptized.

After the return of Basil from his journey through

the monastic settlements of Palestine and Egypt, in

358 or 359, Gregory joined him in his retreat on the

River Iris in Pontus. By 360, however, he must

bave been once more with his parents. During the

next five years he was ordained priest against his

own will but at the request of the faithful; after

trying to escape the duties of the office, he returned

and delivered the orations numbered i. and ii. in

his works; after Julian's death (363) he wrote,

apparently on Basil's advice, the two invectives

directed against Julian (iv. and v.); when court

pressure had forced his father to sign a formula which

the monks of Nazianzus considered heretical, and

they broke off communion with both father and son,

he succeeded in reconciling them to their bishop

(oration vi., De pace); when Basil and his monks had

fallen out with Eusebius, chosen Bishop of Clesarea

in the summer of 362, he took Basil to Pontus with

him, and then effected a reconciliation (probably

in 365). During the next seven years Gregory

assisted his father, cooperated with him in 370 in,

procuring the elevation of Basil to the bishopric

of Caesarea, and stood by the side of the new bishop

in his struggle with Valens in the beginning of 372.

The old friendship seems, however, to have

grown less warm after Basil was promoted to the

metropolitan see, and suffered a harder

2. Episco  blow when Basil, apparently soon after

pate. Easter, 372, forced Gregory to accept

the bishopric of Sasima, an insignifi­

cant place between Nazianzus and Tyana, in order

to hold it against Anthimus, bishop of Tyana, who

infringed upon Basil's dignity by claiming and so­

tually exercising metropolitan rights over a portion

of Cappadocia. Gregory retired from his bishopric

to the solitude of the mountains before he had en­

tered upon its duties, declining to take up the strug­

gle with Anthimus. He rejected his father's en­

treaties that he should return to his post; but when

he was asked to come and help at Nazianzus, filial

duty and appreciation of a larger field prevailed

upon him in the same summer of 372. After his

father's death, he continued to officiate there, but

only as his father's representative. When, how­

ever, the neighboring bishops showed no signs of

appointing another incumbent, he again fled in

375, this time to Seleucia. There he seems to have

remained until, after the death of Basil (Jan. 1,

379), he was called to undertake a task sufficiently

important to tempt him from his retirement. This

was no less than to represent the Nicene faith in

Constantinople, heretofore abandoned to Arian­

ism. When in the spring of 379 he began to preach

in the capital, he was undoubtedly considered as an

aspirant for the bishop's throne; but his natural

wavering between the attraction of usefulness in

the world and that of the hermit life hindered him

from considering himself consistently in that light.

Still, it would appear from the whole history of his

conflict with Maximus, a false friend who now

came forward as a rival, and of the council of 381

that he had definitely put forward his candidacy.

He was practically bishop there from the time

(Nov. 26, 380) when the cathedral church of the

Apostles was placed in his charge; officially he held

the position only for a short time during the ses­

sion of the council in the following year. After

his renunciation of the office he left the capital,

probably in June, before the close of the council,

and retired to Cappadocia. His interest in the dio 

71 RELIGIOUS ENCYCLOPEDIA Gregory Nasianzes

ease of Nazianzus, then troubled by the Apolli­narians, induced him to give some measure of at­tention to its needs; but after he had succeeded (probably in 383) in procuring the appointment of his kinsman Eulalius as bishop, he lived in seclu­sion, apparently at Arianzus. When Jerome wrote his Catalogus in 392, he had been dead nearly three years, and so must have passed away in 389 or at latest 390.

The works of Gregory fall into three groups 45 orations, 243 letters, and a considerable number of poems. The orations seem all to have been actu­ally delivered except the two invectives against Julian, and the second oration, at least in its present form. The most famous are the five "Theological Orations" (xxvii. xxxi.) delivered in Constanti­nople. Of historical interest are several of the memorial orations, especially those on Basil (xliii.) and on his father (xviii.). Among

3. Works. those written for festivals, the most

noteworthy are the Easter sermon of

363 (commonly assigned to 362), and three (xxxviii,­

xl.) preached in Constantinople on Dec. 25, 379.

and Jan. 6 and 7, 380; the first of these three is

the earliest Christmas sermon known to have been

preached in Constantinople, or, for that matter, in

the East. Only one (xxxvii.) has the nature of a

homily; in fact, the exposition of Scripture, or in

general what is usually meant by preaching, is en­

tirely subordinate to rhetorical declamation. The

letters, most of which belong to the last six or

seven years of Gregory's life, are as a rule short

and not to be compared for interest or historical

importance to those of Basil. Of dogmatic value

are the two anti Apollinarian epistles to the pres­

byter Cledonius (ci., cii.) and the last of those ad­

dressed to Gregory's successor at Constantinople,

Nectarius (ecii.). The concluding. letter, or rather

treatise, "To the Monk Evagrius on Divinity;"

which is ascribed by the manuscript variously to

Gregory Nazianzen, to the other Gregories, Thauma­

turgus and of Nyasa, and to Basil, can scarcely be­

long to Gregory Nazianzen. The poems are good

examples of the artificial poetry of the rhetori­

cal school, but to a modern mind most of them

have very little that is poetical. The autobiograph­

ical poems (book ii., section 1) comprise about a

third of the whole. The drama known as "The

Suffering Christ" has long been known to be not

Gregory's, but a Byzantine production of the

eleventh or twelfth century.

Though Gregory Nazianzen is called "the Theo­logian" by the Greek writers, he has given no sys­tematic exposition of the Christian faith; and an examination of the doctrinal positions

4. Theo  taken by him in his orations would be logical profitable only if it were connected

Attitude. with an investigation, here impossi­

ble, of the question how far he dis­

plays the result of the process of giving an ecclesi­

astical form to the thoughts of Origen; though the

Origenistic tradition has certainly not in him come

down to the level of the popular catholicism of his

day, as is clearly evidenced by his views on sin,

the fall of man, Paradise, inequality on earth as a

result of the fall, the doctrine of angels, and eschar

tology. His general doctrine of God is Platonic metaphysics rather than Christian teaching. It is noteworthy what a contrast there is between the way in which, against Eunomius, he maintains the unknowableness of God and the certainty with which he develops the details of the doctrine of the Trinity. In this latter field he is not, indeed, the founder of the school known as sub Nicene, for be­fore he took any prominent part in the discussion, during the reign of Julian, the transition from the hmnmusios to the homoausim had taken place in the Meletian group at Antioch (see MELETIUB OF Arrrioca); and the analogous development in many homoiousians of Asia Minor, at least in regard to the consubstantiality of the Son, was cer­tainly in the main  independent of Gregory's influ­ence. Still, Gregory was the oldest of the theo­logically important representatives of that school, and its special teaching comes out clearly in him at a time when Basil was yet on friendly terms with Eustathius and when Gregory of Nyasa was a lay­man. This is true even of the doctrine of the Holy Spirit; although Gregory was all his life a little cau­tious about defining the consubstantiality, from a feeling that the consequences would lead beyond what was contained in Scripture, even though he never excluded the necessity of these consequences. To state his doctrine in its technical terms, it is based upon the distinction between the One Godhead, Substance, or Nature (mia theotea, ousia, or physis) and the Three Persons (hvis hypostaaeis or idiotWa). The term ousia means more than the generic essence of several individuals; but none the less the treis hypostaseis are numerically three, and the One God is one because the mia theotes is common to the three, because the Son and the Spirit have their origin in the Father outside of time, and because the will of the three is the same. The things which distinguish the three "that the Father is unbegotten, that the Son is begotten, that the Holy Ghost is sent forth" (oration xxv.)  are not, therefore, differences of substance, but expressions of the mutual relation of the hypos­tdseis. That the reproach of tritheism might be brought against this teaching with more justice than that of Sabellianism against Athanasius is obvious. Gregory was fully conscious of the divergence be­tween the older and later Nicene theology, but he considered it purely one of terminology.

That Gregory should have been able to coin

standard formulas in Christology also (the Council

of Ephesus and that of Chalcedon cite his first

epistle to Cledonius, and under Justinian he was

one of the principal witnesses to the

g. Christo  orthodox view on this question) was logical due to the process through which he

Attitude. passed in his last years. The casual

expressions of his orations are the ob­

scure utterances of a curtailed Origenistic tradi­

tion. His terminology did not become clear and

precise until after he had taken his stand in oppo.

sition to Apollinarianism, and felt the need of re­

jecting the Antiochene tradition (opposed also by

Apollinaris) of the existence of two subjects in the

historic Christ. He is now clear on the point of the

completeness of the human nature in Christ,

G'°g°ry Nsert THE NEW SCHAFF HERZOG 72

Qrerory Thaumaturgas

though he holds firmly that the historic Christ is

nothing but the Logos subject made man. His

formulas, though even then they were perhaps not

fully thought out, suited the needs of later ortho­

doxy; and in fact to some extent he anticipated

the differentiation which took place in Christology

also between the terms physis and hypoatasia. The

orthodoxy of Justinian's reign needed but to point

to his assertion that the trinitarian formula was the

converse of the Christologieal that where in the

former there were three hypostases and one nature,

in the latter there were two natures and but one

hypostasis.

In the matter of ChrisWlogy, Gregory owes his

reputation as "the Theologian" for the greater

part to chance. His position is somewhat better

merited in regard to theology in the narrower sense

 though even here it can not be denied that he

who complained at unnecessary length in his life­

time of misconception and ingratitude has since

his death, and especially since the sixth century,

been more richly indemnified than he really de­

served. (F. Loolrs.)

Brawoeas,rsr: The edition of the Opera by Clemenaet (vol.

i., Paris, 1778) and Caillau (vol, ii., ib. 1840), supersedes

all earlier collections, and was reproduced in MPG, xxxv.­

xxxviii. Worthy of notice, besides that edition, are

Opera . . . Grow et Latins, 2 vole., Paris, 1809, and 3

vole., ib. 1Q38; of. Fabricius Harles, Bibliotheca Gras,

viii. 892 403, Hamburg, 1802. Editions of separate

works are: Carmina aeieeta, ed. E. Dronke, GBttingen,

1840; Opera dogmatica selecta, ed. C. Thilo, 2 vols., Leip­

sie, 1854; Oratio swunda apolopetica, ed. J. Alsog, Frei­

burg, 1858 88; Oratio optima in laudem CdaarM, ed.

E. Sommer, Paris, 1891; Oratio in laudem Machabmorum,

ed. E. Sommer, Paris, 1891. Some of his poems are in

Anthelogia Gram carminum Chnrtianorum, by W. Christ

and M. Paranikae, Leipsic, 1871, and other poems by W.

Meyer, in AMA, philowphiash philolopieche Klaus, EVIL

2 (1885), 285 aqq., Beilw i. 400 109; Five Theological

Orations, ed. A. J. Masson, London, 1899; an Eng. transl.

of selected orations and letters, with life and prolegomena,

are in NPNF, ?d sec., vol. vii.

Sources for a Life are his own Carmina de as ipso and

Carmina de vita ass; a Vita Greporii by Gregory ,the

Presbyter, in MPG, mcv. 243 304; and the church his­

torians of the fifth century. The two later biographies

which are essential are C. Ullmann, Greporisa von Natians,

der Theolope, Darmstadt, 1825, Eng. tranal., London,

1851, and A. Benoit, S. Grpoire de Nasiante, 2 vole.,

Paris, 1885. Consult, ASB, May, ii. 373 428; Tillemont,

Mbmoiru, ix. 305 380, 892 731; W. Cave, Lives of &s

Fathers, iii. 1 90, Oxford, 1840; A. Grenier, La Vie et lee

pohsies de S. Grpoire de Naaianae, Paris, 1868; J. H.

Newman, Church of the Fathers, London, 1888; idem,

Historical Sketches, vol. iii., chaps. iii. iv., ib. 1873; H.

Weise, Die proem Kappadocier Baailius, Gregor von Na­

sians . . . alt Exepeten, Leipsic, 1872; L. Montaut, Re­

vue critique do qualquea questions hiatortquea as rapportant

d S. Gr6poire . . . et h son eOcle, Paris, 1878; C. Ca­

vaillier. S. Gr4oire do Nazianee, par 1'abU A. Benoit. .9tude

bibliopraphique, Montpellier, 1886; F. W. Farrar, Lives

of the Fathers, f. 491 582, New York, 1889; J. DrAeeke,

in TSK, lxv (1892), 478 512; J. R. Asmus, in T$K,

ixvii (1894), 814 339; 0. Bardenhewer, Patrolopie,, Frei­

burg. 1901; Ceillier, Auteure sacra, v. 172 383, ef. iv.

passim; Neander, Christian Church, ii. 482 488 et passim;

Schaff, Christian Church, iii. 908 921; Gibbon, Decline

and Fall, chap. xvii.; DCB, ii. 741 761 (elaborate); KL,

v. 1180 88.

From the standpoint of dogma, consult: 'J. Hergen­

rather, Die Lakre von der oattlichen Dreiednigkeit reach dem

beiligen Gregor von Nations, Regensburg, 1850; H. Weiss'

ut sup.; F. K. HOmmer, Des heiligen Gregor . . . Lehre

von der Gnade, Kempten, 1890; Harnaak. Dogma, vole.

iii.iv.

GREGORY OF NYSSA: Gregory of Nyssa,

a leading Greek theologian of the fourth century

and younger brother of Basil the Great (q.v.),

died after 394. The date of his birth is un­

known, as are the details of his early life,

except that he attended pagan schools. That

he seems for a while in his youth to

Life. have officiated as a lector makes it

probable that he was baptized at an

early age; but it does not necessarily follow that

he was always destined for a clerical career. Later,

perhaps between 380 and 365, he was apparently

devoting himself to secular business to an extent

that gave scandal to some. He certainly married;

the Theosebia on whose death Gregory Nazianzen

condoles with him (after 381) was evidently his

wife, with whom he seems to have lived in conti­

nence after he became a bishop. The assertion fre­

quently made that he gave up his calling as a rhet­

orician and retired to a contemplative life is possible

but not demonstrable; nor are the circumstances

known under which he became bishop of the small

Cappadocian town of Nyasa, on the river Halys

and the road from Ciesarea to Ancyra. This oc­

curred, indeed, before Gregory Nazianzen became

bishop of Sasima, and thus before Easter, 372;

and he is said to have accepted the episcopal office

under pressure. As a bishop, he was one of the

Homoousians who had to undergo personal un­

pleasantness in that difficult time probably be­

cause his orthodoxy gave the court party a handle

against him which they used in order to get posses­

sion of his see for one of their own kind. When

Demosthenes, the imperial vicar of the province of

Pontus, came to Cappadocia in the winter of 375,

an obscure person appeared before him with charges

against Gregory of malversation of church prop­

erty, coupled with doubts as to the validity of his

appointment. Gregory was arrested and ordered

to be brought before Demosthenes; but his suffer­

ings on the way were so great that he decided to

escape. He was condemned in absence by a synod

of Pontic and Galatian bishops in the following

spring, and was unable to return to Nyssa until

after the death of Valens (hug. 9, 378). In the

autumn of 379 he was present at a synod in An­

tioch, and in 381 at the Council of Constantinople,

where he preached at the enthronization of Greg­

ory Nazianzen as bishop of that see, and also at

the funeral of Meletius of Antioch. His promi­

nence among the members of the council appears

from the fact that the imperial edict of July 30,

381, names him among the bishops with whom

others must be in communion if they wish to be

left undisturbed in the administration of their

churches. This position of importance entailed

difficulties and struggles, and probably led to the

journey to Arabia for the purpose of setting in order

the ecclesiastical conditions there. He was most

likely present at the conferences of 383 in Constan­

tinople, and in the autumn of 385 or 386 preached

at the funeral of the little princess Pulcheria and

shortly after at that of the Empress Flacilla. He

was present once more at the synodal discussion of

an Arabian matter in Constantinople in 394; but

no further facts of his life can be traced.

RELIGIOUS

ENCYCLOPEDIA

Gregory Nsuaiwn$en.