THE NEW SCHAFF-HERZOG
liffs of the chapter of Aquileja. In 1267 Count Albert of Gorz, the bishop of Feltre, and the citizens of Capo d'Istria conspired against him, and he was imprisoned in the castle of Gorz. After his release, hostilities were continued until his death.
Hermann Frankfurth.
Bibliography: The sources are to be found in the Annates Parmenses, Annales Placentini Gibellini, Annales S. Justinm Patavini, and the Annales Foroiulineses, all in MGH, Script., xviii.-xix. (1863-66); in the Vitce patriarcharum Aquilegiensium in L. A. Muratori, Rer. Ital. script., vol. xvi.; also Salimbene, in Monumenta historica ad provincias Parmensem et Placentinam perlineniia, vol. iii., 12 vols., Parma, 1856-69. Consult: H. Frankfurth, Gregorius de Montelongo, ein Beitrag zur Geschichte Oberitaliens 1238-1269, Marburg, 1898.
GREGORY NAZIANZEN.
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,
i. Early probably in 329; d. there probably in Life. 389 or at least 390. His father, also called Gregory, was a man of some importance. 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 Nic»a 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 controversy; in the sixties he may be reckoned, with most of the bishops of Asia Minor, among the Homoiousians, 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 homoousios. He and his wife had long wished for offspring; 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 foundations of his education were laid at Nazianzus; but his higher training in literature and rhetoric he probably received with his brother Csesarius, in the Cappadocian C«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 Constantinople, where his brother had already begun a successful 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 have 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 Caesarea 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 insignificant place between Nazianzus and Tyana, in order to hold it against Anthimus, bishop of Tyana, who infringed upon Basil's dignity by claiming and actually exercising metropolitan rights over a portion of Cappadocia. Gregory retired from his bishopric to the solitude of the mountains before he had entered upon its duties, declining to take up the struggle with Anthimus. He rejected his father's entreaties 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, however, 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 Arianism. 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 session 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 die-