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.
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