§ 165. GREGORY OF NY8SA. 905
his opinion, by no means consists merely in the small jiattei of sensual abstinence, bnt in tlie purity of the whole life. Virginity is to him the true philosophy, the perfect freedom. The purpose of asceticism in general he considered to be not the affliction of the body — which is only a means — but the easiest possible motion of the s^^iritua) functions.
His brother Basil, in 3Y2, called him against his will from his learned ease into his own vicinity as bishop of Nyssa, an inconsiderable town of Cappadocia. He thought it better that the place should receive its honor from his brother, than that his brother should receive his honor from his place. And so it turned out. As Gregory labored zealously for the Nicene faith, he drew the hatred of the Arians, who succeeded in de posing him at a synod in 376, and driving him into exile. But two years later, when the emperor Yalens died and Gratian revoked the sentences of banishment, Gregory recovered his bishopric.
Now other trials came upon him. His brothers and sisters died in rapid succession. He delivered a eulogy upon Basil, whom he greatly venerated, and he described the life and death of his beautiful and noble sister Macrina, who, after the death of her betrothed, that she might remain true to him, chose single life, and afterwards retired with her mother into seclusion, and exerted great influence over her brothers.
Into her mouth he put his tlieological instructions on the Boul, death, resurrection, and final restoration.' She died in the arms of Gregory, with this prayer: "Thou, O God, hast taken from me the fear of death. Thou hast granted me, that the end of this life should be the beginning of true life. Thou givest our bodies in their time to the sleep of death, and awakest them again from sleep with the last trumpet. . . . Thou hast delivered us from the curse and from sin by Thy-
' In bis dialogue, De anima et resurrectione (Oepl 4'«'X^J5 /cal avao-Taireois txnii T^y tSi'as aSsAt^rjs MaffpiVrjs 5iaA.o7os), 0pp. iii. 181 sqq. (ed. Morell. 1638). also separately edited by J. G. Krabinger, Lips. 1837, and more recently, together with his biography of his sister, by Franc. Oehler, with a German translation, Leipz. 1858. The last-mentioned edition is at the same time the first volume of a projected Seled Library of the Fathers, presenting the original text with a new German translatioa The dialogue was written after the death of his brother Basil, and occasioned by it
906 THIRD PERIOD A.D. 311-590.
eelf becoming both fur ns; Thou hast bruised the head of the serpent, hast broken open the gates of hell, haSt overcome him who had the power of death, and hast opened to us the way to resurrection. For the ruin of the enemy and the security of our life, Thou hast put upon those who feared Thee a sign, the sign of Thy holy cross, O eternal God, to whom I am betrothed from the womb, whom my soul has loved with all its might, to whom I have dedicated, from my youth up till now, my flesh and my soul. Oh ! send to me an angel of light, to lead me to the place of refreshment, where is the water of peace, in the bosom of the holy fathers. Thou who hast broken the flaming sword, and bringest back to Paradise the man who is crucified with Thee and flees to Thy mercy. Kemember me also in Thy kingdom ! . . , Forgive me what in word, deed, or thought, I have done amiss ! Blameless and without spot may my soul be received into Thy hands, as a burntoflfering before Thee ! " '
Gregory attended the ecumenical council of Constantinople, and undoubtedly, since he was one of the most eminent tlieologians of the time, exerted a powerful influence there, and according to a later, but erroneous, tradition, he composed the additions to the Nicene Creed which were there sanctioned.* The council intrusted to him, as " one of the pillars of catholic orthodoxy," a tour of visitation to Arabia and Jerusalem, where disturbances had broken out which threatened a schism. He found Palestine in a sad condition, and therefore dissuaded a Cappadocian abbot, vvlio asked his advice about a pilgrimage of his monks to Jerusalem. " Change of place," says he, '' brings us no nearer God, but wliere thou art, God can come to tliee, if only the inn of thy soul is ready. ... It is better to go out of the body and to raise one's self to the Lord, than to leave Cappadocia to journey to Palestine." He did not succeed in making peace, and he returned to Cappadocia lamenting that there were in Jerusalem men " who showed a hatred towards their brethren, such as they ought to
' Gr. NySS. riepl toC /3iou ttjs /uaKcipias MaicpluTiT,
' In Niceph. Call. H. E. xiii. 13. These additions were in use several yean before 381, and are found in Epiphanius, Ancliorate, n. 120 (torn. ii. p. 122).