THE NEW SCHAFF-HERZOG
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 orthodoxy; and in fact to some extent he anticipated the differentiation which took place in Christology also between the terms physis and hypostasis. The orthodoxy of Justinian's reign needed but to point to his assertion that the trinitarian formula was the converse of the Christological — 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 Christology, 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 lifetime of misconception and ingratitude has since his death, and especially since the sixth century, been more richly indemnified than he really deserved. (F. Loofs.)
Bibliography: The edition of the Opera by Clemencet (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 . . Greece et Latine, 2 vols., Paris, 1609, and 3 vols., ib. 1638; cf. Fabricius-Harles, Bibliotheca Grceca, viii. 392-403, Hamburg, 1802. Editions of separate works are: Carmina selecta, ed. E. Dronke, Gottingen, 1840; Opera dogmatica selecta, ed. C. Thilo, 2 vols., Leipsic, 1854; Oratio secunda apologelica, ed. J. Alzog, Freiburg, 1858-68; Oratio septima in lavdem Ccesarii, ed. E. Sommer, Paris, 1891; Oratio in laudem Machabceorum, ed. E. Sommer, Paris, 1891. Some of his poems are in Anthologia Grceca carminum Christianorum, by W. Christ and M. Paranikas, Leipsic, 1871, and other poems by W Meyer, in AMA, philosophisch-philologische Klasse, xvii. 2 (1885), 265 sqq., Beilage i. 400-409; Five Theological Orations, ed. A. J. Masson, London, 1899; an Eng. transl. of selected orations and letters, with life and prolegomena, are in NPNF, 2d ser., vol. vii.
Sources for a Life are his own Carmina de se ipso and Carmina de vita sua; a Vita Gregorii by Gregory the Presbyter, in MPG, xxxv. 243-304; and the church historians of the fifth century. The two later biographies which are essential are C. Ullmann, Gregorius von Nazianz, der Theologe, Darmstadt, 1825, Eng. transl., London^ 1851, and A. Benoit, S. Gregoire de Nazianze, 2 vols., Paris, 1.S85. Consult, ASB, May, ii. 373-428; Tillemont, Mf moires, ix. 305-360, 692-731; W. Cave, Lives of the Fathers, iii. 1-90, Oxford, 1840; A. Grenier, La Vie et les poesies de S. Gregoire de Nazianze, Paris, 1858; J. H. Newman, Church of the Fathers, London, 1868; idem, Historical Sketches, vol. iii., chaps, iii.-iv., ib. 1873; H. Weiss, Die grossen Kappadocier Basilius, Gregor von Nazianz . . als Exegeten, Leipsic, 1872; L. Montaut, Revue critique de quelques questions historiques se rapportant a S. Gregoire . et a son siecle, Paris, 1878; C. Cavaillier, S. Gregoire de Nazianze, par V abbe A. Benoit. Etude bibliographique, Montpellier, 1886; F. W. Farrar Lives of the Fathers, i. 491-582, New York, 1889; J Draseke in TSK, lxv (1892), 473-512; J. R. Asmus, in TSK lxvii (1894), 314-339; O. Bardenhewer, Patrologie, Freiburg, 1901; Ceillier, Auteurs sacres, v. 172-363, cf. iv. passim; Neander, Christian Church, ii. 462-466 et passim' Schaff, Christian Church, iii. 908-921; Gibbon, Decline and Fall, chap, xvii.; DCB, ii. 741-761 (elaborate); KL v. 1160-66.
From the standpoint of dogma, consult: J. Hergenrother, Die Lehre von der gbttlichen Dreieinigkeit nach dem heihgen Gregor von Nazianz, Regensburg, 1850; H. Weiss, ut sup.; F. K. Hummer, Des heiligen Gregor Lehre
von der Gnade, Kempten, 1890; Harnack, Dogma, vols
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 unknown, 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 360 and 365, he was apparently devoting himself to secular business to an extent that gave scandal to some. He certainly marriedthe Theosebia on whose death Gregory Nazianzen condoles with him (after 381) was evidently his wife, with whom he seems to have lived in continence after he became a bishop. The assertion frequently made that he gave up his calling as a rhetorician 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 Nyssa, on the river Halys and the road from Csesarea to Ancyra. This occurred, 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 unpleasantness in that difficult time — probably because his orthodoxy gave the court party a handle against him which they used in order to get possession 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 property, coupled with doubts as to the validity of his appointment. Gregory was arrested and ordered to be brought before Demosthenes; but his sufferings 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 (Aug. 9, 378). In the autumn of 379 he was present at a synod in Antioch, and in 381 at the Council of Constantinople, where he preached at the enthronization of Gregory Nazianzen as bishop of that see, and also at the funeral of Meletius of Antioch. His prominence 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 Constantinople, 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.