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Gregory of Nazianzus | HearLore
Gregory of Nazianzus
Gregory of Nazianzus was born to Greek parents in the family estate of Karbala outside the village of Arianzus, near Nazianzus, in southwest Cappadocia. His parents, Gregory of Nazianzus the Elder and Nonna of Nazianzus, were wealthy land-owners. In 325, Nonna converted her husband, a Hypsistarian, to Christianity; he was subsequently ordained as bishop of Nazianzus in 328 or 329. The young Gregory and his brother, Caesarius of Nazianzus, 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. 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 Roman emperor known as Julian. In Athens, Gregory studied under the famous rhetoricians Himerius and Proaeresius. He may have been baptized there, or shortly after his return to Cappadocia.
The Reluctant Priest
In 361, Gregory returned to Nazianzus and was ordained a presbyter by his father's wish, who wanted him to assist with caring for local Christians. 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". Jacques Paul Migne (ed), Patrologia Graeca (PG), (1857, 1866), 37.1053, Carm. de vita sua, l.345 Leaving home after a few days, he met his friend Basil at Annesoi, where the two lived as ascetics. 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. 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. 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. 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. With the death of the emperor, Gregory and the Eastern churches were no longer under the threat of persecution, as the new Roman emperor Jovian was an avowed Christian and supporter of the church.
When was Gregory of Nazianzus born and where did he grow up?
Gregory of Nazianzus was born to Greek parents in the family estate of Karbala outside the village of Arianzus, near Nazianzus, in southwest Cappadocia. His parents were wealthy land-owners who raised him there before he pursued advanced studies elsewhere.
What theological contributions did Gregory of Nazianzus make regarding the Holy Spirit?
Gregory of Nazianzus is the first theologian to use the idea of procession to describe the relationship between the Holy Spirit and the Godhead. He emphasized that the Holy Spirit comes forth from the Father not by generation but by procession, a concept that later shaped Western theology through the Filioque clause.
Why did Gregory of Nazianzus resign as Archbishop of Constantinople in 381?
Gregory of Nazianzus resigned his office after facing opposition from Egyptian and Macedonian bishops who deemed his transfer from the See of Sasima canonically illegitimate. He chose to step down rather than risk further division within the church during the First Council of Constantinople.
How many years did Gregory of Nazianzus spend in retirement at his family estate before dying?
Gregory of Nazianzus spent six peaceful years in retirement at his family estate of Arianzus after withdrawing from episcopal duties. He died on the 25th of January 390 following this period of solitude and composition of his poetical works.
Which emperor supported Gregory of Nazianzus during his campaign for Nicene orthodoxy in Constantinople?
Emperor Theodosius I supported Gregory of Nazianzus when he arrived in Constantinople in 379 to lead a theological campaign against Arianism. Theodosius convened the First Council of Constantinople in 381 where Gregory served as president until his resignation.
Gregory was ordained Bishop of Sasima in 372 by Basil. Basil created this see in order to strengthen his position in his dispute with Anthimus, bishop of Tyana. 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. 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!" Gregory, as quoted in Patrologia Graeca 37.1059, 60, De Vita Sua, vv. 439, 446. He made little effort to administer his new diocese, complaining to Basil that he preferred instead to pursue a contemplative life. By late 372, Gregory returned to Nazianzus to assist his dying father with the administration of his diocese. 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.; quoting from Ep. 48, PG 37.97. He instead focused his attention on his new duties as coadjutor of Nazianzus. It was around this time that his sister, Saint Gorgonia, died, and he preached a eulogy at her funeral. 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. 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.
The Church Of Anastasia
Upon the death of Emperor Valens 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. 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. Oration 43.2, PG 36.497. In 379, the Antioch synod and its archbishop, Meletius, asked Gregory to go to Constantinople to lead a theological campaign to win over that city to Nicene orthodoxy. 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 Kings 4:8 and Orat. 26.17, PG 35.1249. From this little chapel he delivered five powerful discourses on Nicene doctrine, explaining the nature of the Trinity and the unity of the Godhead. Refuting the Eunomian denial of the Holy Spirit's divinity, Gregory offered this argument: 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 I of Constantinople. Maximus I, who was in secret alliance with Peter II of Alexandria, attempted to seize Gregory's position and have himself ordained bishop of Constantinople. Shocked, Gregory decided to resign his office, but the faction faithful to him induced him to stay and ejected Maximus I. This episode left Gregory embarrassed, and exposed him to criticism as a provincial simpleton unable to cope with the intrigues of the imperial city.
The Council Of 381
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. Gregory was of similar mind in wishing to unify Christianity. In the spring of 381, they convened the First Council of 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 II 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. Gregory was physically exhausted and worried that he was losing the confidence of the bishops and the emperor. 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". Patrologia Graeca, 37.1157, 9, Carm. de vita sua, ll 1828, 1855. 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 (42) and then departed.
Retirement And Autobiography
Returning to his homeland of Cappadocia, Gregory once again resumed his position as bishop of Nazianzus. He spent the next year combating the local Apollinarian heretics and struggling with periodic illness. He also began composing De Vita Sua, his autobiographical poem. 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 Arianzus. After enjoying six peaceful years in retirement at his family estate, he died on the 25th of January 390. Gregory faced stark choices throughout his life: 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. During the six years of life which remained to him after his final retirement to his birthplace, Gregory composed the greater part of his copious poetical works. These include a valuable autobiographical poem of nearly 2000 lines; about one hundred other shorter poems relating to his past career; and a large number of epitaphs, epigrams, and epistles to well-known people during that era. The poems that he wrote that dealt with his personal affairs refer to the continuous illness and severe sufferings (physical and spiritual) which assailed him during his last years.
Theologian Of The Trinity
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. Michael O'Carroll, "Gregory of Nazianzus" in Trinitas (Wilmington, DE, Michael Glazier, 1987). 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." Gregory of Nazianzus, Five Theological Orations, oration five. This fifth oration deals entirely with the Holy Spirit. Although Gregory does not fully develop the concept, the idea of procession would shape most later thought about the Holy Spirit. HEW Turner and Francis Young, "Procession(s)" in The Westminster Dictionary of Christian Theology, ed. A. Richardson and 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. 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.