mercredi 2 janvier 2013

Saint GRÉGOIRE de NAZIANZE, évêque, confesseur et Docteur de l'Église


Saint Grégoire de Nazianze

Patriarche de Constantinople, docteur de l'Église (+ 390)

Basile de Césarée et Grégoire de Nazianze sont tous deux nés en Cappadoce. Basile dans une famille de dix enfants qui deviendront presque tous des saints. Saint Grégoire est né dans le foyer d'un juif converti qui deviendra évêque. Ils se rencontrent à Athènes, lors de leurs études, et désormais ils se lient d'une grande amitié. La même foi et le même désir de perfection animent les deux étudiants. De retour en Cappadoce, ils font des projets monastiques, mais l'Eglise a besoin d'évêques dynamiques en cette période troublée par les hérésies. Basile devient évêque de Césarée.
Grégoire, évêque de Nazianze, le siège épiscopal de son père, puis de Constantinople. La forte personnalité de Basile en fait un évêque de premier plan qui défend la foi trinitaire. Il rédige également des règles monastiques, qui sont encore en vigueur dans les monastères "basiliens". Saint Grégoire est plus fragile. Chassé de Constantinople, il finira solitaire, composant d'admirables poèmes que la liturgie utilise encore.

Saints Basile le Grand et Grégoire Nazianze, évêques et docteurs de l'Eglise (VaticanNews)

Mémoire des saints Basile le Grand et Grégoire de Naziance, évêques et docteurs de l'Église. Basile, évêque de Césarée en Cappadoce, appelé Grand pour sa doctrine et sa sagesse, enseigna aux moines la méditation des Écritures, le labeur de l'obéissance et la charité fraternelle. Il organisa leur vie par des règles qu'il avait lui-même rédigées. Par ses écrits excellents, il instruisit les fidèles et se distingua par son souci pastoral des pauvres et des malades. Il mourut le premier janvier 379. Grégoire, son ami, évêque successivement de Sasimes, de Constantinople et de Naziance, défendit avec beaucoup d'ardeur la divinité du Verbe, ce qui lui valut d'être appelé le Théologien. Il mourut le 25 janvier 390. L'Église se réjouit de célébrer la mémoire conjointe de si grands docteurs.

Martyrologe romain

SOURCE : https://nominis.cef.fr/contenus/saints_356.html


Saint Gregory of Nazianzus on the colonnade of St Peter's square.


BENOÎT XVI

AUDIENCE GÉNÉRALE

Salle Paul VI

Mercredi 8 août 2007

Saint Grégoire de Nazianze


Chers frères et sœurs!

Mercredi dernier, j'ai parlé d'un grand maître de la foi, le Père de l'Eglise saint Basile. Aujourd'hui, je voudrais parler de son ami Grégoire de Nazianze, lui aussi, comme Basile, originaire de Cappadoce. Illustre théologien, orateur et défenseur de la foi chrétienne au IV siècle, il fut célèbre pour son éloquence et avait également, en tant que poète, une âme raffinée et sensible.

Grégoire naquit au sein d'une noble famille. Sa mère le consacra à Dieu dès sa naissance qui eut lieu autour de l'an 330. Après une première éducation familiale, il fréquenta les écoles les plus célèbres de son temps: il fut d'abord à Césarée de Cappadoce, où il se lia d'amitié avec Basile, futur Evêque de cette ville, puis il séjourna dans d'autres métropoles du monde antique, comme Alexandrie d'Egypte et surtout Athènes, où il rencontra de nouveau Basile (cf. Oratio 43, 14-24: SC 384, 146-180). En réévoquant son amitié avec lui, Grégoire écrira plus tard: "Alors, non seulement je me sentais empli de vénération pour mon grand Basile, pour ses mœurs sérieuses et la maturité et la sagesse de ses écrits, mais j'en encourageais également d'autres, qui ne le connaissaient pas encore, à en faire autant... Nous étions guidés par le même désir de savoir... Telle était notre compétition: non pas qui était le premier, mais qui permettait à l'autre de l'être. On aurait dit que nous avions une unique âme et un seul corps" (Oratio 43, 16.20: SC 384, 154-156.164). Ce sont des paroles qui sont un peu l'autoportrait de cette noble âme. Mais l'on peut également imaginer que cet homme, qui était fortement projeté au-delà des valeurs terrestres, a beaucoup souffert pour les choses de ce monde.

De retour chez lui, Grégoire reçut le Baptême et s'orienta vers la vie monastique: la solitude, la méditation philosophique et spirituelle le fascinaient: "Rien ne me semble plus grand que cela: faire taire ses sens, sortir de la chair du monde, se recueillir en soi, ne plus s'occuper des choses humaines, sinon celles strictement nécessaires; parler avec soi-même et avec Dieu, conduire une vie qui transcende les choses visibles; porter dans l'âme des images divines toujours pures, sans y mêler les formes terrestres et erronées, être véritablement le reflet immaculé de Dieu et des choses divines, et le devenir toujours plus, en puisant la lumière à la lumière...; jouir, dans l'espérance présente, du bien à venir et converser avec les anges; avoir déjà quitté la terre, tout en restant sur terre, transporté vers le haut par l'esprit" (Oratio, 2, 7: SC 247, 96).

Comme il le confie dans son autobiographie (cf. Carmina [historica] 2, 1, 11 de vita sua 340-349: PG 37, 1053), il reçut l'ordination sacerdotale avec une certaine réticence, car il savait qu'il aurait dû faire ensuite le Pasteur, s'occuper des autres, de leurs affaires, et donc ne plus se recueillir ainsi dans la pure méditation: toutefois, il accepta ensuite cette vocation, et accomplit le ministère pastoral en pleine obéissance acceptant, comme cela lui arrivait souvent dans la vie, d'être porté par la Providence là où il ne voulait pas aller. (cf. Jn 21, 18). En 371, son ami Basile, Evêque de Césarée, contre la volonté de Grégoire lui-même, voulut le consacrer Evêque de Sasimes, une petite ville ayant une importance stratégique en Cappadoce. Toutefois, en raison de diverses difficultés, il n'en prit jamais possession et demeura en revanche dans la ville de Nazianze.

Vers 379, Grégoire fut appelé à Constantinople, la capitale, pour guider la petite communauté catholique fidèle au Concile de Nicée et à la foi trinitaire. La majorité adhérait au contraire à l'arianisme, qui était "politiquement correct" et considéré comme politiquement utile par les empereurs. Ainsi, il se trouva dans une situation de minorité, entouré d'hostilité. Dans la petite église de l'Anastasis, il prononça cinq Discours théologiques (Orationes 27-31: SC 250, 70-343) précisément pour défendre et rendre également intelligible la foi trinitaire. Il s'agit de discours demeurés célèbres en raison de la sûreté de la doctrine, de l'habilité du raisonnement, qui fait réellement comprendre qu'il s'agit bien de la logique divine. Et la splendeur de la forme également les rend aujourd'hui fascinants. Grégoire reçut, en raison de ces discours, l'appellation de "théologien". Ainsi, il fut appelé par l'Eglise orthodoxe le "théologien". Et cela parce que pour lui, la théologie n'est pas une réflexion purement humaine, et encore moins le fruit uniquement de spéculations complexes, mais parce qu'elle découle d'une vie de prière et de sainteté, d'un dialogue assidu avec Dieu. Et précisément ainsi, elle fait apparaître à notre raison la réalité de Dieu, le mystère trinitaire. Dans le silence de la contemplation, mêlé de stupeur face aux merveilles du mystère révélé, l'âme accueille la beauté et la gloire divine.

Alors qu'il participait au second Concile œcuménique de 381, Grégoire fut élu Evêque de Constantinople et assura la présidence du Concile. Mais très vite, une forte opposition se déchaîna contre lui, jusqu'à devenir insoutenable. Pour une âme aussi sensible, ces inimitiés étaient insupportables. Il se répétait ce que Grégoire avait déjà dénoncé auparavant à travers des paroles implorantes: "Nous avons divisé le Christ, nous qui aimions tant Dieu et le Christ! Nous nous sommes mentis les uns aux autres à cause de la Vérité, nous avons nourri des sentiments de haine à cause de l'Amour, nous nous sommes divisés les uns les autres!" (Oratio 6, 3: SC 405, 128). On en arriva ainsi, dans un climat de tension, à sa démission. Dans la cathédrale bondée, Grégoire prononça un discours d'adieu d'un grand effet et d'une grande dignité (cf. Oratio 42: SC 384, 48-114). Il concluait son intervention implorante par ces paroles: "Adieu, grande ville aimée du Christ... Mes fils, je vous en supplie, conservez le dépôt [de la foi] qui vous a été confié (cf. 1 Tm 6, 20), souvenez-vous de mes souffrances (cf. Col 4, 18). Que la grâce de notre Seigneur Jésus Christ soit avec vous tous" (cf. Oratio 42, 27: SC 384, 112-114).

Il retourna à Nazianze et, pendant deux ans environ, il se consacra au soin pastoral de cette communauté chrétienne. Puis, il se retira définitivement dans la solitude, dans la proche Arianze, sa terre natale, où il consacra à l'étude et à la vie ascétique. Au cours de cette période, il composa la plus grande partie de son œuvre poétique, surtout autobiographique: le De vita sua, une relecture en vers de son chemin humain et spirituel, le chemin exemplaire d'un chrétien qui souffre, d'un homme d'une grande intériorité dans un monde chargé de conflits. C'est un homme qui nous fait ressentir le primat de Dieu, et qui nous parle donc également à nous, à notre monde: sans Dieu, l'homme perd sa grandeur, sans Dieu, le véritable humanisme n'existe pas. Ecoutons donc cette voix et cherchons à connaître nous aussi le visage de Dieu. Dans l'une de ses poésies, il avait écrit, en s'adressant à Dieu: "Sois clément, Toi, l'Au-Delà de tous" (Carmina [dogmatica] 1, 1, 29: PG 37, 508). Et, en 390, Dieu accueillait dans ses bras ce fidèle serviteur qui, avec une intelligence aiguë, l'avait défendu dans ses écrits et qui, avec tant d'amour, l'avait chanté dans ses poésies.

* * *

J’accueille avec plaisir les pèlerins francophones, particulièrement les membres du pèlerinage organisé par les Chanoines réguliers de Saint-Augustin, le groupe de Mende ainsi que les pèlerins venus d’Égypte. Que le Seigneur vous aide à grandir dans une connaissance authentique de sa personne pour que vous puissiez en vivre et en témoigner parmi vos frères! Avec ma Bénédiction apostolique.

© Copyright 2007 - Libreria Editrice Vaticana

SOURCE : http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070808_fr.html

 Gregory the Theologian (= Gregory of Nazianzus): fresco from Kariye Camii, Istanbul.


AUDIENCE GÉNÉRALE

Salle Paul VI

Mercredi 22 août 2007

Saint Grégoire de Nazianze


Chers frères et sœurs,

Dans le cadre des portraits des grands Pères et Docteurs de l'Eglise que je cherche à offrir dans ces catéchèses, j'ai parlé la dernière fois de saint Grégoire de Nazianze, Evêque du IV siècle, et je voudrais aujourd'hui encore compléter ce portrait d'un grand maître. Nous chercherons aujourd'hui à recueillir certains de ses enseignements. En réfléchissant sur la mission que Dieu lui avait confiée, saint Grégoire de Nazianze concluait: "J'ai été créé pour m'élever jusqu'à Dieu à travers mes actions" (Oratio 14, 6 de pauperum amore: PG 35, 865). De fait, il plaça son talent d'écrivain et d'orateur au service de Dieu et de l'Eglise. Il rédigea de multiples discours, diverses homélies et panégyriques, de nombreuses lettres et œuvres poétiques (près de 18.000 vers!): une activité vraiment prodigieuse. Il avait compris que telle était la mission que Dieu lui avait confiée: "Serviteur de la Parole, j'adhère au ministère de la Parole; que jamais je ne néglige ce bien. Cette vocation je l'apprécie et je la considère, j'en tire plus de joie que de toutes les autres choses mises ensemble" (Oratio 6, 5: SC 405, 134; cf. également Oratio 4, 10).

Grégoire de Nazianze était un homme doux, et au cours de sa vie il chercha toujours à accomplir une oeuvre de paix dans l'Eglise de son temps, lacérée par les discordes et les hérésies. Avec audace évangélique, il s'efforça de surmonter sa timidité pour proclamer la vérité de la foi. Il ressentait profondément le désir de s'approcher de Dieu, de s'unir à Lui. C'est ce qu'il exprime lui-même dans l'une de ses poésies, où il écrit: parmi les "grands flots de la mer de la vie, / agitée ici et là par des vents impétueux, / ... / une seule chose m'était chère, constituait ma richesse, / mon réconfort et l'oubli des peines, / la lumière de la Sainte Trinité" (Carmina [historica] 2, 1, 15: PG 37, 1250sq.).

Grégoire fit resplendir la lumière de la Trinité, en défendant la foi proclamée par le Concile de Nicée: un seul Dieu en trois personnes égales et distinctes - le Père, le Fils et l'Esprit Saint -, "triple lumière qui en une unique / splendeur se rassemble" (Hymne vespéral: Carmina [historica] 2, 1, 32: PG 37, 512). Dans le sillage de saint Paul (1 Co 8, 6), Grégoire affirme ensuite, "pour nous il y a un Dieu, le Père, dont tout procède; un Seigneur, Jésus Christ, à travers qui tout est; et un Esprit Saint en qui tout est" (Oratio 39, 12: SC 358, 172).

Grégoire a profondément souligné la pleine humanité du Christ: pour racheter l'homme dans sa totalité, corps, âme et esprit, le Christ assuma toutes les composantes de la nature humaine, autrement l'homme n'aurait pas été sauvé. Contre l'hérésie d'Apollinaire, qui soutenait que Jésus Christ n'avait pas assumé une âme rationnelle, Grégoire affronte le problème à la lumière du mystère du salut: "Ce qui n'a pas été assumé, n'a pas été guéri" (Ep 101, 32: SC 208, 50), et si le Christ n'avait pas été "doté d'une intelligence rationnelle, comment aurait-il pu être homme?" (Ep 101, 34: SC 208, 50). C'était précisément notre intelligence, notre raison qui avait et qui a besoin de la relation, de la rencontre avec Dieu dans le Christ. En devenant homme, le Christ nous a donné la possibilité de devenir, à notre tour, comme Lui. Grégoire de Nazianze exhorte: "Cherchons à être comme le Christ, car le Christ est lui aussi devenu comme nous: cherchons à devenir des dieux grâce à Lui, du moment que Lui-même, par notre intermédiaire, est devenu homme. Il assuma le pire, pour nous faire don du meilleur" (Oratio 1, 5: SC 247, 78).

Marie, qui a donné la nature humaine au Christ, est la véritable Mère de Dieu (Theotókos: cf Ep. 101, 16: SC 208, 42, et en vue de sa très haute mission elle a été "pré-purifiée" (Oratio 38, 13: SC 358, 132, comme une sorte de lointain prélude du dogme de l'Immaculée Conception). Marie est proposée comme modèle aux chrétiens, en particulier aux vierges, et comme secours à invoquer dans les nécessités (cf. Oratio 24, 11: SC 282, 60-64).

Grégoire nous rappelle que, comme personnes humaines, nous devons être solidaires les uns des autres. Il écrit: ""Nous sommes tous un dans le Seigneur" (cf. Rm 12, 5), riches et pauvres, esclaves et personnes libres, personnes saines et malades; et la tête dont tout dérive est unique: Jésus Christ. Et, comme le font les membres d'un seul corps, que chacun s'occupe de chacun, et tous de tous". Ensuite, en faisant référence aux malades et aux personnes en difficulté, il conclut: "C'est notre unique salut pour notre chair et notre âme: la charité envers eux" (Oratio 14, 8 de pauperum amore: PG 35, 868ab). Grégoire souligne que l'homme doit imiter la bonté et l'amour de Dieu, et il recommande donc: "Si tu es sain et riche, soulage les besoins de celui qui est malade et pauvre; si tu n'es pas tombé, secours celui qui a chuté et qui vit dans la souffrance; si tu es heureux, console celui qui est triste; si tu as de la chance, aide celui qui est poursuivi par le mauvais sort. Donne à Dieu une preuve de reconnaissance, car tu es l'un de ceux qui peuvent faire du bien, et non de ceux qui ont besoin d'en recevoir... Sois riche non seulement de biens, mais également de piété; pas seulement d'or, mais de vertus, ou mieux, uniquement de celle-ci. Dépasse la réputation de ton prochain en te montrant meilleur que tous; fais toi Dieu pour le malheureux, en imitant la miséricorde de Dieu" (Oratio 14, 26 de pauperum amore: PG 35, 892bc).

Grégoire nous enseigne tout d'abord l'importance et la nécessité de la prière. Il affirme qu'il "est nécessaire de se rappeler de Dieu plus souvent que l'on respire" (Oratio 27, 4: PG 250, 78), car la prière est la rencontre de la soif de Dieu avec notre soif. Dieu a soif que nous ayons soif de Lui (cf. Oratio 40, 27: SC 358, 260). Dans la prière nous devons tourner notre coeur vers Dieu, pour nous remettre à Lui comme offrande à purifier et à transformer. Dans la prière nous voyons tout à la lumière du Christ, nous ôtons nos masques et nous nous plongeons dans la vérité et dans l'écoute de Dieu, en nourrissant le feu de l'amour.

Dans une poésie, qui est en même temps une méditation sur le but de la vie et une invocation implicite à Dieu, Grégoire écrit: "Tu as une tâche, mon âme, / une grande tâche si tu le veux. / Scrute-toi sérieusement, / ton être, ton destin; / d'où tu viens et où tu devras aller; / cherche à savoir si la vie que tu vis est vie / ou s'il y a quelque chose de plus. / Tu as une tâche, mon âme, / purifie donc ta vie: / considère, je te prie, Dieu et ses mystères, / recherche ce qu'il y avait avant cet univers / et ce qu'il est pour toi, / d'où il vient, et quel sera son destin. / Voilà ta tâche, /mon âme, / purifie donc ta vie" (Carmina [historica] 2, 1, 78: PG 37, 1425-1426). Le saint Evêque demande sans cesse de l'aide au Christ, pour être relevé et reprendre le chemin: "J'ai été déçu, ô mon Christ, / en raison de ma trop grande présomption: / des hauteurs je suis tombé profondément bas. / Mais relève-moi à nouveau à présent, car je vois / que j'ai été trompé par ma propre personne; / si je crois à nouveau trop en moi, / je tomberai immédiatement, et la chute sera fatale" (Carmina [historica] 2, 1, 67: PG 37, 1408).

Grégoire a donc ressenti le besoin de s'approcher de Dieu pour surmonter la lassitude de son propre moi. Il a fait l'expérience de l'élan de l'âme, de la vivacité d'un esprit sensible et de l'instabilité du bonheur éphémère. Pour lui, dans le drame d'une vie sur laquelle pesait la conscience de sa propre faiblesse et de sa propre misère, l'expérience de l'amour de Dieu l'a toujours emporté. Ame, tu as une tâche - nous dit saint Grégoire à nous aussi - , la tâche de trouver la véritable lumière, de trouver la véritable élévation de ta vie. Et ta vie est de rencontrer Dieu, qui a soif de notre soif.

***

Je salue cordialement les pèlerins francophones présents ce matin, en particulier les pèlerins du diocèse d’Obala, au Cameroun, les appelant, à l’exemple de saint Grégoire de Nazianze, à trouver dans l’écoute de la Parole de Dieu et dans la charité envers les pauvres la volonté de servir toujours davantage le Christ et l’Église.

© Copyright 2007 - Libreria Editrice Vaticana

SOURCE : http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070822_fr.html

Gregory of Nazianzus in Constantinople. Григорий Богослов приезжает в Константинополь. http://www.pravoslavieto.com/life/01.25_sv_Grigorij_Bogoslov.htm


Saints Basile et saint Grégoire

Évêques et docteurs de l'Eglise

Depuis la réforme du calendrier par Paul VI, en célébrant ensemble saint Basile le Grand, évêque de Césarée et saint Grégoire de Nazianze, évêque de Sazimes puis patriarche de Constantinople, l’Eglise veut souligner la vertu de leur amitié exemplaire.

Saint Basile de Césarée et saint Grégoire de Nazianze naquirent en Cappadoce, vers 330, l’un à Césarée de Cappadoce et l’autre à Arianze ; tous les deux appartenaient à des familles éminemment chrétiennes puisque le premier, fils et petit-fils de saintes, était le frère de saint Grégoire de Nysse, de saint Pierre de Sébaste et de sainte Macrine la Jeune, tandis que le second était le fils de Grégoire l’Ancien, évêque de Nazianze. Les deux amis qui avaient reçu une solide éducation, se rencontrèrent à l’école de Césarée mais ne lièrent indéfectiblement qu’à l’école d’Athènes quand Basile revint de l’école de Constantinople et Grégoire de celle d’Alexandrie. Ensemble, ils furent moines, près de Néo-Césarée, dans le Pont, où ils composèrent ensemble la Philocalie et écrivirent deux règles monastiques.

Basile fut élu évêque de Césarée (370), en même temps qu’il était fait métropolite de Cappadoce et exarque du Pont ; quand il créa de nouveaux sièges épiscopaux, il fit confier à Grégoire qu’il consacra, celui de Sazimes (371). En 379, Grégoire fut désigné pour réorganiser l’Eglise de Constantinople dont il fut nommé patriarche par l’empereur Théodose I° et confirmé par le concile de 381 ; la légitimité de sa nomination étant contestée, il démissionna et, après avoir un temps administré le diocèse de Nazianze, il se retira dans sa propriété d’Arianze où il mourut en 390.

Quant à saint Basile, son activité comme prêtre, apôtre de la charité et prince de l’Eglise, lui a procuré de son vivant le surnom de Grand. Une importance particulière s’attache à sa lutte victorieuse contre l’arianisme si puissant sous le règne de l’empereur Valens. l’Empereur ne put porter atteinte qu’à la position extérieure de saint Basile en partageant la Cappadoce en deux provinces (371), ce qui amenait aussi le partage de la province métropolitaine (une cinquantaine d’évêchés suffragants). Pour assurer de façon durable l’orthodoxie mise en péril en Orient, saint Basile chercha, par l’entremise de saint Athanase et par une prise directe de contact avec le pape Damase, à nouer de meilleures relations et à obtenir une politique unanime des évêques d’Orient et d’Occident. L’obstacle principal à l’union souhaité entre les épiscopats d’Orient et d’Occident était le schisme mélécien d’Antioche ; les tentatives de saint Basile pour obtenir la reconnaissance de Mélèce en Occident demeurèrent sans résultat puisque le Pape ne voulait pas abandonner Paulin. Basile fut moins comme un spéculatif qu’un évêque d’abord attaché à l’exploitation pratique et pastorale des vérités de la foi.

SOURCE : http://missel.free.fr/Sanctoral/01/02.php


Святитель Григорий Богослов (иконописная мастерская Елеон)


SAINT GRÉGOIRE de NAZIANZE

Évêque, Docteur de l'Église

(312-389)

La mère de saint Grégoire dut la naissance de ce fils à ses prières et à ses larmes. Elle se chargea elle-même de sa première éducation et lui apprit à lire, à comprendre et à aimer les Saintes Écritures. L'enfant devint digne de sa sainte mère, et demeura pur au milieu des séductions.

"Un jour, raconte-t-il lui-même, j'aperçus près de moi deux vierges d'une majesté surhumaine. On aurait dit deux soeurs. La simplicité et la modestie de leurs vêtements, plus blancs que la neige, faisaient toute leur parure. A leur vue, je tressaillis d'un transport céleste. "Nous sommes la Tempérance et la Chasteté, me dirent-elles; nous siégeons auprès du Christ-Roi. Donne-toi tout à nous, cher fils, accepte notre joug, nous t'introduirons un jour dans les splendeurs de l'immortelle Trinité." La voie de Grégoire était tracée: il la suivit sans faiblir toute sa vie.

Il s'embarqua pour Athènes, afin de compléter ses études. Dieu mit sur le chemin de Grégoire, dans la ville des arts antiques, une âme grande comme la sienne, saint Basile. Qui dira la beauté et la force de cette amitié, dont le but unique était la vertu! "Nous ne connaissions que deux chemins, raconte Grégoire, celui de l'église et celui des écoles." La vertu s'accorde bien avec la science; partout où l'on voulait parler de deux jeunes gens accomplis, on nommait Basile et Grégoire.

Revenus dans leur patrie, ils se conservèrent toujours cette affection pure et dévouée qui avait sauvegardé leur jeunesse, et qui désormais fortifiera leur âge mûr et consolera leur vieillesse. Rien de plus suave, de plus édifiant que la correspondance de ces deux grands hommes, frères d'abord dans l'étude, puis dans la solitude de la vie monastique et enfin dans les luttes de l'épiscopat.

A la mort de son père, qui était devenu évêque de Nazianze, Grégoire lui succède; mais, au bout de deux ans, son amour de la solitude l'emporte, et il va se réfugier dans un monastère. Bientôt on le réclame pour le siège patriarcal de Constantinople. Il résiste: "Jusqu'à quand, lui dit-on, préférerez-vous votre repos au bien de l'Église?" Grégoire est ému; il craint de résister à la Volonté divine et se dirige vers la capitale de l'empire, dont il devient le patriarche légitime. Là, sa mansuétude triomphe des plus endurcis, il fait l'admiration de ses ennemis, et il mérite, avec le nom de Père de son peuple, le nom glorieux de Théologien, que l'Église a consacré. Avant de mourir, Grégoire se retira à Nazianze, où sa vie s'acheva dans la pratique de l'oraison, du jeûne et du travail.

Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.

SOURCE : http://magnificat.ca/cal/fr/saints/saint_gregoire_de_nazianze.html

Gregory of Nazianzus (russian icon), 16th century, http://days.pravoslavie.ru/Images/ii535&37.htm


Heureux prélude

Bien peu de gens honorent les Maccabées, sous prétexte que leur lutte n’a pas eu lieu après le Christ, eux qui sont pourtant dignes d’être honorés de tous parce que leur endurance s’est exercée pour la défense des institutions de leurs pères ! Et que n’auraient fait les hommes qui ont subi le martyre avant la passion du Christ, s’ils avaient été persécutés après le Christ et l’avaient imité dans sa mort pour nous ? Car ceux qui, sans l’aide d’un pareil exemple, ont fait preuve d’une si grande vertu, comment ne se seraient-ils pas montrés plus nobles encore dans des dangers affrontés après cet exemple ?

Voici Éléazar, prémices de ceux qui sont morts avant le Christ, comme Étienne l’a été de ceux qui sont morts après le Christ. C’est un saint homme et un vieillard, aux cheveux blanchis et par la vieillesse et par la prudence. Auparavant il sacrifiait pour le peuple et priait, mais maintenant c’est lui-même qu’il offre à Dieu en sacrifice très parfait, victime expiatoire de tout le peuple, heureux prélude de la lutte, exhortation parlante et silencieuse. Il offre aussi les sept enfants, l’accomplissement de son éducation, en sacrifice vivant, saint, capable de plaire à Dieu (Rm 12, 1), plus splendide et plus pur que tout sacrifice conforme à la Loi. Car il est parfaitement juste et légitime de porter au compte du père les actions des enfants. Imitons Éléazar, qui a montré le meilleur exemple en parole et en acte.

St Grégoire de Nazianze

Saint Grégoire de Nazianze († v. 390), docteur de l’Église, est le premier après saint Jean à avoir été surnommé le « Théologien » pour la profondeur de ses discours sur Dieu. / Discours 15,1.3.12, trad. R. Ziadé, Les martyrs Maccabées : de l’histoire juive au culte chrétien, Leyde, Brill, 2007, p. 301-302, 311.

SOURCE : https://fr.aleteia.org/daily-prayer/mardi-16-novembre/meditation-de-ce-jour-1/

Heureux, par diverses voies

Heureux celui qui mène une vie tranquille, sans se mêler à ceux dont les voies sont terrestres, et qui a élevé son esprit vers Dieu.

Heureux celui qui, mêlé à la multitude, ne se tourne pas vers une multitude de choses, mais a adressé à Dieu tout son cœur.

Heureux celui qui, au prix de tout ce qu’il possédait, a acheté le Christ, a la croix pour seule possession et la porte bien haut.

Heureux celui qui, maître de ses légitimes possessions, tend la main de Dieu à ceux qui en ont besoin.

Heureux celui qui, exerçant le pouvoir sur le peuple, avec de purs et grands sacrifices conduit le Christ aux terriens.

Toutes ces vies remplissent les pressoirs célestes, qui sont là pour accueillir le fruit de nos âmes.

St Grégoire de Nazianze

Saint Grégoire de Nazianze († v. 390), docteur de l’Église, est le premier après saint Jean à avoir été surnommé le « Théologien » pour la profondeur de ses discours sur Dieu. / Les Béatitudes des divers modes de vie, trad. G. Bady, in Dominicat, Paris, Cerf/Magnificat, 2020, p. 420-421.

SOURCE : https://fr.aleteia.org/daily-prayer/mardi-1-novembre/meditation-de-ce-jour-1/

Digne de le recevoir ?

Se lancer dans la théologie, je sais que c’est téméraire. Nul n’est digne du Dieu suprême, à la fois victime et grand prêtre, s’il n’a pas commencé par s’offrir lui-même à Dieu en offrande vivante, bien plus, s’il ne s’est pas fait le temple saint et vivant du Dieu vivant. Sachant cela, comment pourrais-je me charger témérairement de m’occuper de la parole de Dieu ou approuver celui qui s’en charge sans réfléchir ? Le désirer n’est pas louable ; s’en charger est redoutable.

Il faut donc commencer par se purifier soi-même, ensuite s’entretenir avec l’Être pur. Sinon nous en viendrions à subir le sort de Manoué et à dire, en imaginant que nous sommes en présence de Dieu : « Femme, c’en est fait de nous, nous avons vu Dieu » (Jg 13, 22) ; ou, comme le célèbre centurion, nous implorerions la guérison en refusant de recevoir chez nous le guérisseur. Aussi longtemps qu’on est le centurion qui commande une centurie de malices et davantage, et qu’on reste au service d’un César qui gouverne l’univers des réalités terre à terre, que chacun de nous dise à son tour : « Je ne suis pas digne que tu entres sous mon toit. » Mais, lorsque je verrai Jésus, bien que je sois petit comme le célèbre Zachée par la stature spirituelle, et que je grimperai moi aussi dans le sycomore en mortifiant mes membres terrestres et en réduisant à rien le corps de ma bassesse, alors aussi je recevrai Jésus chez moi, je l’entendrai dire : « Aujourd’hui le salut est arrivé pour cette maison » (Lc 19, 9).

St Grégoire de Nazianze

Cappadocien, saint Grégoire de Nazianze († 390) a été surnommé « le Théologien » pour la profondeur de ses discours sur Dieu. / Discours 20, 1.4, trad. J. Mossay et G. Lafontaine, Paris, Cerf, 1980, Sources Chrétiennes 270, p. 59.63-65.

SOURCE : https://fr.aleteia.org/daily-prayer/lundi-18-septembre-2/meditation-de-ce-jour-1/

Icône russe du xviiie siècle, représentant Jean Chrysostome et Grégoire de Nazianze.

Святители Иоанн Златоуст и Григорий Богослов. Икона XVIII в. Россия

John Chrysostom and Gregory Nazianzus.

Icon 02036 Svyatiteli Ioann Zlatoust i Grigorij Bogoslov. Ikona XVIII v. Rossiya


Saint Grégoire de Nazianze

Naissance:

Deux hypothèses ont été proposées au sujet de la chronologie de sa carrière. L'historiographie ancienne et la tradition byzantine rapportée par la Souda (Suidae Lexicon, éd. A. ADLER, Leipzig, 1928, p. 541-543), font état de son grand âge; il serait mort nonagénaire en 390. Les historiens modernes et l'hagiographie récente adoptent une chronologie plus brève et placent sa naissance vers 325/329. Cette chronologie courte s'appuie sur le postulat selon lequel Grégoire aurait eu approximativement le même âge que S. Basile et sur l'interprétation de plusieurs textes poétiques et ambigus. Cette hypothèse explique mal les nombreuses allusions que Grégoire fait à son grand âge, dès l'époque de son ordination sacerdotale (Or. 2, 12). D'autre part, il dit formellement que sa mère, Nonna, était quinquagénaire en 325. La biographie longue est notamment défendue par le bollandiste Daniel Papebroch (Acta Sanctorum, Maii t. 2, p. 370D - 371F).

Études:

Grégoire est intentionnellement discret sur la période de ses études (De vita sua, v. 108 et 211-212), et l'on ignore combien d'années il y a consacrées. Il étudia à Césarée de Cappadoce, à Césarée de Palestine et à Alexandrie. En Palestine, il fut, selon Saint Jérôme (De viris illustribus, 113), élève de Thespesius et condisciple d'Euzoius, futur évêque arien de Césarée. A-t-il été l'auditeur de S. Cyrille de Jérusalem, dans cette dernière ville, en 348 ou 349? Cela expliquerait l'importance des réminiscences de la VIe et de la IXe Catéchèses de Cyrille dans l'Or. 28 (BERNARDI, Prédication, p. 185; SINKO, De traditione, I, 12-18). Fut-il élève de Libanius à Antioche, comme l'affirme Socrate (Hist. eccl., IV, 26)? C'est possible. D'Alexandrie, il gagna Athènes avec une hâte qu'il fait remarquer sans l'expliquer en racontant les détails de cette traversée mouvementée. Il ne fut pas étudiant pendant toute la durée de son séjour dans les écoles d'Athènes. Il y enseigna. Lorsque Basile de Césarée vint à Athènes comme étudiant, Grégoire l'accueillit et l'introduisit dans les milieux athéniens. Il partageait les goûts de Basile pour la vie religieuse et il décida de suivre lui aussi une vocation de type monastique mal précisé; on ignore à quel moment, entre 354/355 et 363, il renonça à la carrière profane et rentra au pays.

Carrière religieuse en Cappadoce:

Les Invectives contre Julien (Or. 4 et 5), composées sans doute vers 364, selon M. Regali, sont des polémiques contre l'hellénisme à l'antique, que des lettrés païens encouragés par l'empereur Julien (361-363) remettaient à la mode. Ordonné prêtre sous le règne de Julien ou de Valens (365-378), il composa à cette occasion un traité sur le sacerdoce (Or. 2). Sa carrière sacerdotale puis épiscopale en Cappadoce jusqu'en 374 est celle d'un ecclésiastique jouant le rôle de notable en même temps qu'il partage les charges pastorales de son vieux père, dans la bourgade montagnarde de Nazianze à l'écart des grands centres. Il évoque dans ses écrits des réactions monastiques défavorables aux positions doctrinales de son père, des divergences théologiques sollicitant le clergé divisé entre nicéens et neo-nicéens d'une part, et entre diverses tendances dérivées de l'arianisme d'autre part; il intervient avec son père dans l'élection de S. Basile comme évêque de Césarée, mais quand Basile l'a fait sacrer évêque de Sasimes, il lui reproche d'avoir abusé de lui et de manquer d'égards à son âge. En effet, il néglige obstinément de s'installer à Sasimes, bourg qu'il dit peu plaisant. Les raisons administratives et ecclésiastiques qui l'avaient amené là ne dissimulent guère des questions doctrinales et personnelles sous-jacentes. Grégoire resta à Nazianze comme auxiliaire de son père jusqu'à la mort de ce dernier, survenue en 374; comme on tardait à donner un successeur à son père, Grégoire, faisant valoir son âge, se retira à Séleucie de Pisidie.

Séjour à Constantinople:

En 379, la communauté nicéenne de Constantinople fit appel à lui; les ariens de tendances diverses étaient majoritaires dans la capitale. Il organisa les services religieux dans une maison particulière, l'Anastasia, qui devint plus tard l'église Ste-Anastasie. Lorsque Théodose Ier, favorable aux nicéens orthodoxes, insalla ceux-ci dans les églises officielles, Grégoire hésita à se laisser introniser à la Grande Église par le pouvoir civil, mais il fut comme plébiscité par le peuple et le clergé quelques jours après le 24 nov. 380. En 381, le 1er concile de Constantinople valida les fonctions d'évêque de Constantinople qu'il exerçait. Mais des dissensions éclatèrent entre les évêques d'Orient et d'Occident, on remit en question la légitimité des fonctions de Grégoire. En fait la question du rôle ecclésiastique du siège de la Nouvelle Rome dans la chrétienté et celle de la légitimité politique de l'orthodoxie étaient posées; Grégoire renonça à la présidence du concile en même temps qu'au trône épiscopal et regagna Nazianze.

Les dernières années en Cappadoce:

De retour à Nazianze, il y administra l'église locale en attendant qu'on lui donne un titulaire dans la personne d'un de ses parents, Eulalios. Retiré dans son domaine d'Arianze, avec l'intention de limiter son ministère aux activités littéraires, Grégoire y mourut et y fut inhumé, en 390.

SOURCE : http://nazianzos.fltr.ucl.ac.be/002BiosEF.htm

Basil of Caesarea, Gregory of Nazianzus, John Chrysostom. Orthodoxy icon.

Три святителя: Василий Великий, Григорий Богослов, Иоанн Златоуст. Русская православная икона.


Saint Grégoire de Nazianze

Fête saint : 09 Mai

Présentation

Titre : Surnommé le Théologien

Date : 312-389

Pape : Saint Melchiade ; Saint Sirice

Empereur : Constantin ; Théodose

La Vie des Saints : Saint Grégoire de Nazianze

Auteur

Mgr Paul Guérin

Les Petits Bollandistes - Vies des Saints - Septième édition - Bloud et Barral - 1876 -

Saint Grégoire de Nazianze

À Nazianze, le bienheureux décès de saint Grégoire, évêque, surnommé le Théologien ; à cause de la grande science qu'il avait des choses divines. Il releva à Constantinople la foi catholique qui y était fort déchue, et réprima les hérésies qui s'élevèrent de son temps. + 389.

Hagiographie

Près de la petite ville de Nazianze, en Cappadoce, dans un bourg nommé Arianze, vivait, au commencement du IVe siècle, une sainte femme qui s’appelait Nonna. Elle était fervente chrétienne ; son mari, Grégoire, avait une âme droite ; mais il était païen, — d’une secte monothéiste, il est vrai : les hypsistaires, c’est-à-dire les adorateurs du Très-Haut. Tous deux appartenaient à une noble race et possédaient une belle fortune ; Grégoire avait même occupé les premières charges de Nazianze. Nonna était heureuse selon le monde ; mais elle avait deux chagrins cuisants : son mari n’avait pas sa foi ; Dieu ne lui avait donné qu’une fille, et déjà Grégoire et elles avaient passé cinquante ans. Enfin le Seigneur écouta son ardente prière : il lui accorda deux fils, Grégoire et Césaire ; et leur père, touché de la grâce, se convertit en 325, Du premier pas, s’élevant aux cimes, il se montra si fervent, que le clergé et le peuple le choisirent pour évêque ; il gouverna l’église de Nazianze pendant quarante-cinq ans et mourut presque centenaire. Bien plus : la famille entière, Grégoire l’Ancien, Nonna, leurs enfants Gorgonie, Grégoire, Césaire, ont obtenu les honneurs des Saints.

Grégoire, l’aîné des fils, de bien bonne heure, avait été prévenu de la grâce. Il a raconté comment, dans sa prime jeunesse, il eut une vision, un songe « qui lui inspira sans peine l’amour de la virginité ». Deux vierges lui apparurent, d’une beauté céleste et d’une ravissante modestie. « Elles n’avaient d’autre parure que de n’en avoir pas… Leurs têtes et leurs visages étaient voilés, leurs yeux baissés, leurs lèvres closes. » À la demande de l’enfant : « Nous sommes, dirent-elles, la Chasteté et la Tempérance. Près du Christ-Roi, nous nous plaisons à la vue des vierges qui habitent le Paradis. Courage, enfant ! Unis ton cœur à nos cœurs, afin que nous puissions te mettre en présence de splendeurs de l’éternelle Trinité. » Elles l’embrassèrent et disparurent, laissant « son cœur ravi de cette radieuse image de la chasteté ».

Grégoire fut fidèle à cette très sainte invitation ; dès lors, son âme fut acquise à la vertu. Mais en même temps l’étude le passionnait et il y montrait autant de talent que d’ardeur. Il était d’usage alors d’aller, dans les villes étrangères, écouter les professeurs célèbres. Grégoire n’en eut que de tels ; mais en même temps, bien gouverné par son père, il ne s’attacha qu’à des maîtres chrétiens. Césarée, Constantinople, Alexandrie, Athènes le virent successivement. Il n’était pas baptisé encore, malgré la piété de ses parents, qui suivaient sur ce point la fâcheuse habitude de leur temps. Dieu le rappela au devoir de cette initiation, en le laissant exposé à une terrible tempête d’abord, entre Alexandrie et Rhodes, puis à un tremblement de terre épouvantable à Athènes. Le jeune homme promit à Dieu de recevoir le baptême le plus tôt possible. Il tint parole ; mais on ne sait si ce fut dans cette dernière ville ou à Nazianze.

À Athènes, il se lia d’une étroite amitié avec Basile, jeune Cappadocien du Pont ; arrivé quelque temps avant lui, Grégoire put, grâce à cette circonstance, rendre à Basile des services qui contribuèrent à les unir. Dès lors cette affection mutuelle devint célèbre ; on la compara à celle d’Oreste et de Pylade, de David et de Jonathas ; elle, est restée le modèle des amitiés juvéniles. C’est justice, car elle ne servit qu’à enflammer mutuellement leur zèle pour la science et pour la vertu.

« Nous ne connaissions, a écrit Grégoire, que deux routes : celle de l’église et celle de l’école. »

Bien différents d’un condisciple, appelé à une tout autre notoriété, Julien, celui qui serait l’Apostat, et pour lequel dès lors les deux amis conçurent une aversion trop justifiée.

Quand Basile, rappelé dans le Pont, partit d’Athènes, Grégoire voulut le suivre. Mais il fut arrêté, déjà presque sur le navire, par la foule des étudiants, qui, quasi de force, le ramelièrent et l’assirent dans une chaire de professeur. Cette violence honorable ne le retint guère ; peu après il s’échappa et vint rejoindre son ami dans la solitude où il s’était enfermé et avait fondé une petite société de cénobites. Tous deux s’y livrèrent à une étude profonde des saintes Lettres, éclairée par celle de la Tradition et des premiers écrivains ecclésiastiques. Là furent jetés les fondements de cette science éminente de la foi qui leur ont valu à tous deux le titre de docteur de l’Église et à Grégoire le surnom de Théologien.

La pieuse union ne dura que trop peu d’années. Le vieil évêque de Nazianze ne pouvait plus se passer d’une aide ; il réclama celle de son fils, et celui-ci répondit à son devoir filial. Malgré la résistance de son humilité, il fut alors élevé à l’honneur du sacerdoce ; prêtre, il commença cette merveilleuse carrière d’orateur où il s’est égalé aux plus éloquents maîtres de la parole, s’il ne les a pas surpassés.

Il était à Nazianze lorsque Julien, monté sur le trône, exerça contre les chrétiens son hypocrite persécution. L’Apostat avait interdit aux fidèles du Christ les écoles et l’enseignement des auteurs de l’antiquité. L’indignation de Grégoire fut grande.

« Qu’avec moi, s’écria-t-il, se courrouce quiconque aime l’éloquence et appartient comme moi au monde de ceux qui la cultivent… Car je l’aime plus que toute autre chose, seules exceptées les choses divines et les invisibles espérances ! »

Peut-être même prit-il part à la tentative des deux Apollinaires, rhéteurs de Laodicée, qui essayèrent de remplacer par des compositions chrétiennes les chefs-d’œuvre antiques qu’ils ne pouvaient plus commenter. Car Grégoire était poète autant qu’orateur ; il a laissé plus de vingt mille vers, et Villemain a pu en dire qu’ils révèlent « deux dons précieux, la grâce naturelle et la mélancolie vraie ». Et il ajoute :

« On l’a appelé le Théologien de l’Orient ; il faudrait surtout l’appeler le Poète du christianisme oriental. »

L‘âge de la paix studieuse était passé pour Grégoire. Sa vie active lui réservait des déboires cruels et des combats, toujours vaillants, mais douloureux. Sa santé, dès lors atteinte, peut-être, par les froids humides de sa retraite du Pont, ne devait plus se remettre ; du reste à elles seules ses austérités l’eussent compromises, et les épreuves dont il fut assailli la ruinèrent. D’ailleurs son humilité, son goût pour la vie contemplative et l’étude, luttant contre les honneurs et les charges dont on prétendait les accabler, lui causaient des angoisses et des répugnances qui parfois peut-être le rendirent moins apte aux résultats heureux attendus de son génie et de sa vertu. Son ami Basile le fit sacrer évêque de Sasime : c’était bien malgré lui, de force même ; aussi dès la première occasion renonça-t-il à ce siège ; et, revenu à Nazianze, ce ne fut pas sans une nouvelle et longue résistance qu’il consentit à devenir le coadjuteur de son père.

Il ne le resta pas longtemps. Le vénérable évêque mourut en 374. Grégoire essaya, mais en vain, de lui faire donner un successeur ; il dut conserver, à titre provisoire, le gouvernement de son église. Mais en 378, il fut fortement sollicité de venir porter secours à celle de Constantinople, ravagée par les hérésies d’Anus et de Macédonius. Son zèle ne put s’y refuser ; bientôt il eut reconstitué, raffermi, multiplié le petit troupeau orthodoxe. C’est alors qu’il écrivit les Cinq Discours théologiques, qui font les cinq parties d’un traité complet sur la Trinité, œuvre magistrale, point culminant de son génie et de son éloquence. Aussi le concile de Constantinople, en 381, voulut qu’il acceptât le siège épiscopal de cette ville, où l’appelait le vœu unanime des fidèles. Mais il ne l’occupa que peu de mois. Bientôt il se trouva en opposition avec les Pères du concile au sujet de la succession à l’église d’Antioche et crut comprendre qu’il n’avait plus leur confiance. Il offrit donc sa démission, et elle fut acceptée avec un étrange empressement. Le peuple, rempli de douleur, voulut s’opposer à son départ ; tout fut inutile. Grégoire, libéré avec le consentement de l’empereur Théodose, reprit le gouvernement de l’église de Nazianze. Il s’y occupa surtout de faire enfin nommer un successeur à son père.

Désormais, — on était à la fin de 383, — il vécut retiré dans sa petite propriété d’Arianze, où il était né. On peut dire que les six ans qui lui restaient à vivre furent une longue mort. Les souffrances de son pauvre corps se doublaient des souffrances, plus cruelles, de son âme : tentations pénibles, scrupules achevaient, au milieu des austérités qu’il ajoutait à ses douleurs, de purifier sa sainte âme. Il ne cessait pourtant d’écrire. En prose, en vers, il continuait le bon combat de la foi. Non pas certes qu’il n’aimât point la paix ; rien ne lui était plus cher. Mais il se croyait tenu de faire, jusqu’à la fin, valoir le talent remis par Dieu entre ses mains. Et c’est ainsi que, peu avant de mourir, il écrivait encore au patriarche Nectaire de Constantinople, pour lui dénoncer l’hérésie et les excès des apollinaristes.

Enfin, « l’incomparable orateur de Nazianze, le champion intrépide de la Trinité, le doux et triste archevêque de Constantinople », — ainsi le nomme de Broglie, — alla prendre au sein de Dieu son éternel repos le 9 mai 389, à l’âge d’environ 64 ans.

Écrits de saint Grégoire

La seule édition grecque-latine complète des œuvres de saint Grégoire de Nazianze, est celle de M. l’abbé Migne, tomes XXXV à XXXVIII de la Patrologie. Ces œuvres sont :

1°) Des Discours au nombre de quarante-cinq. Les plus fameux sont les cinq discours dits Théologiques contre les Eunomiens et les Macédoniens ; en faveur de la divinité du Fils de Dieu et l’Esprit-Saint. 

2°) Deux cent douze Lettres très-intéressantes.

3°) Son Testament, dont il a été parlé dans sa vie.

4°) Des Poèmes, les uns théologiques, à savoir : trente-huit pièces dogmatico-bibliques et quarante pièces morales : les autres historiques, dont quatre-vingt-dix-sept se rapportent à saint Grégoire lui-même, deux cent trente-et-une à d’autres personnages, cent vingt-neuf épitaphes et quatre-vingt-dix-neuf épigrammes.

Dans le poème 131, le saint docteur reconnaît qu’il fut redevable de sa naissance aux prières de sa mère, et que, étant tombé dangereusement malade, il recouvra la santé par la sainte table ; c’est-à-dire par le sacrifice de l’autel.

Il enseigne et pratique, en plusieurs endroits de ses ouvrages, l’invocation des Saints. Il rap­porte, or. 18, que sainte Justine demanda, par l’intercession de la Mère de Dieu, d’être délivrée du danger auquel sa pureté était exposée. Selon lui, les âmes des Saints connaissent dans le sein de la gloire ce qui nous concerne, ép. 201. Il dit, en parlant de saint Athanase, or. 24, « qu’il voit nos besoins du haut du ciel, qu’il tend les bras à ceux qui combattent encore pour la vertu, et qu’il s’intéresse d’autant plus en leur faveur, qu’il est affranchi des liens du corps »·

Il conjure saint Basile, 0r. 20, d’intercéder dans le ciel pour ceux qu’il avait gouvernés et aimés sur la terre. Ailleurs, or. 18, il prie saint Cyprien de l’assister. Il reproche à Julien son aversion pour les martyrs dont on célébrait les fêtes, et le refus qu’il faisait d’honorer leurs corps, qui chassaient les démons et guérissaient les malades. On voit que, de son temps, il s’opérait plusieurs miracles par la vertu des cendres de saint Cyprien.

« Ceux », dit-il, or. 18, « qui l’ont éprouvé, l’attestent hautement ».

De là, ce zèle avec lequel il s’éleva contre les païens, qui, sous Julien l’Apostat, brûlaient les tombeaux des martyrs et jetaient leurs reliques au vent, afin de les priver de l’hon­neur qu’on leur rendait, or. 4. Julien lui-même, Misopog., reproche aux chrétiens de n’avoir employé, durant la persécution de sept mois qu’ils souffrirent à Antioche, d’autres moyens pour se défendre, que la dévotion des vieilles femmes qu’ils envoyaient prier assidûment devant les tom­beaux des martyrs.

Odiosam islam severitatem septimum jam mensem perpessi, vota quidem et preces, quo tantis malis enperemur, ad vetulas dimisimus quae circum seputera mortuorum assidue versantur.

Tous les passages de saint Grégoire, que nous venons de rapporter, ont fait dire au ministre Lailliée, de cultu relig., que ce saint docteur avait contribué par ses paroles et ses exemples à accréditer et à étendre le culte des Saints.

Si le style de saint Grégoire de Nazianze a moins de douceur et de facilité que celui de saint Basile, il est certainement plus fleuri et plus majestueux. Ce Père conçoit toujours les choses no­blement, et il les exprime avec une délicatesse et une élégance inimitables.

Selon quelques auteurs, saint Grégoire est le plus grand des orateurs tant sacrés que profanes. Saint Basile partage cette gloire avec lui, au jugement de Dupin et de plusieurs autres es savants. Le seul défaut qu’on puisse lui reprocher, c’est de présenter à ses lecteurs trop de beautés, et de faire peut-être un usage excessif des fleurs et des figures.

Ses vers sont dignes d’Homère, pleins de douceur et de facilité ; on y trouve une sublimité qui leur assure la préférence sur toutes les productions du même genre qui sont sorties de la plume des écrivains ecclésiastiques. Ils mériteraient bien d’être lus dans les écoles publiques.

Le cardinal Mai a retrouvé sur les poésies de saint Grégoire de précieux commentaires, par Cosme, précepteur de saint Jean Damascène, et plus tard évêque de Mazume ou Athédon, dans le patriarcat d’Alexandrie.

SOURCE : https://www.laviedessaints.com/saint-gregoire-de-nazianze/

Fethiye Camii, parekklesion, diakonikon, mosaics, Istanbul, Turkey - Apse conch, St. Gregory the Theologian


Fethiye Camii, parekklesion, diakonikon, mosaics, Istanbul, Turkey - Apse conch, St. Gregory the Theologian


St Grégoire de Nazianze, évêque, confesseur et docteur

Mort le 25 janvier 379/380. Les Byzantins font mémoire de lui ce jour là. Les martyrologes occidentaux le mentionnent au 9 mai. Sa fête se répandit au XVIe siècle.

St Pie V en fit une fête double.

Leçons des Matines avant 1960

Quatrième leçon. Grégoire, noble Cappadocien, qui fut surnommé le Théologien à cause de sa science profonde des lettres divines, naquit à Nazianze, dans la Cappadoce. Instruit à Athènes dans toutes sortes de sciences, en même temps que saint Basile le Grand, il s’appliqua ensuite à l’étude de l’Écriture sainte. Les deux amis s’y exercèrent durant quelques années dans un monastère, ayant pour méthode d’interpréter les livres sacrés, non selon les lumières de leur esprit propre, mais selon le raisonnement et l’autorité des anciens. Tandis qu’ils florissaient par leur science et la sainteté de leur vie, ils furent appelés à la charge de prêcher la vérité évangélique, et enfantèrent à Jésus-Christ un grand nombre d’âmes.

Cinquième leçon. Grégoire, étant retourné chez lui, fut d’abord créé Évêque de Sasime ; il administra ensuite l’Église de Nazianze. Appelé plus tard à Constantinople pour en gouverner l’Église, il purgea cette ville des hérésies dont elle était infectée, et la ramena à la foi catholique ; mais son zèle, qui aurait dû lui concilier la profonde affection de tous, lui attira l’envie d’un grand nombre. Un grave dissentiment s’étant élevé à son sujet entre les Évêques, il renonça spontanément à l’épiscopat, s’appliquant ces paroles d’un Prophète : « Si c’est à cause de moi que cette tempête s’est élevée, jetez-moi dans la mer, afin que vous cessiez d’être agités par l’orage ». Grégoire revint donc à Nazianze, et ayant fait donner le gouvernement de cette Église à Eulalius, il se livra tout entier à la contemplation des choses divines et à la composition d’ouvrages théologiques.

Sixième leçon. Il écrivit beaucoup, et en prose, et en vers, avec une piété et une éloquence admirables ; il a mérité cet éloge, au jugement d’hommes doctes et saints, que l’on ne trouve dans ses écrits rien qui ne soit conforme aux règles de la vraie piété et de la foi catholique, rien qui puisse être contesté raisonnablement. Il fut le ferme et zélé défenseur de la consubstantialité du Fils. De même qu’il n’était inférieur à personne pour la sainteté de sa vie, il surpassait tous les autres par la gravité de son style. Occupé à la lecture, l’étude et fa composition, il vécut dans la solitude de la campagne à la manière d’un moine ; enfin, accablé de vieillesse, il passa à ta vie bienheureuse du ciel, sous l’empire de Théodose.


Meister der Predigten des Heiligen Gregor von Nazianz. Sammlung der Predigten des Hl. Gregor von Nazianz, Szene: Die Orthodoxen fliehen vor den Arianern. Buchmalerei, höfische Werkstatt von Konstaninopel, Auftraggeber: Kaiser Basilius I. vers 880, Bibliothèque Nationale, Paris


Dom Guéranger, l’Année Liturgique

Aux côtés d’Athanase, un second Docteur de l’Église se présente pour faire hommage de son génie et de son éloquence à Jésus ressuscité. C’est Grégoire de Nazianze, l’ami et l’émule de Basile, l’orateur insigne, le poète qui, dans la plus étonnante fécondité, a su joindre l’énergie à l’élégance ; celui qui entre tous les Grégoires a mérité et obtenu le grand nom de Théologien par la sûreté de sa doctrine, l’élévation de s’a pensée, la, splendeur de son exposition. La sainte Église le voit avec bonheur étinceler en ces jours sur le Cycle ; car nul n’a parlé avec plus de magnificence que lui du mystère de la Pâque. On en peut juger par le début de son deuxième discours pour cette auguste solennité. Écoutons.

« Je me tiendrai en observation comme la sentinelle », nous dit l’admirable prophète Habacuc ; et mot aujourd’hui, à son exemple, éclairé par l’Esprit-Saint, je fais aussi le guet, j’observe le spectacle qui se découvre à moi, j’écoute les paroles qui vont retentir. Et tandis que debout je considère, je vois assis sur les nuées un personnage dont les traits sont ceux d’un Ange, et dont le vêtement est éblouissant comme l’éclair. Sa voix retentit comme la trompette, et les rangs pressés de l’armée céleste l’environnent ; et il dit : « Ce jour est le jour du salut pour le monde visible et pour le monde invisible. Le Christ se lève d’entre les morts, vous aussi levez-vous. Le Christ reprend possession de lui-même, imitez-le. Le Christ s’élance du sépulcre, arrachez-vous aux liens du péché. Les portes de l’enfer sont ouvertes, la mort est écrasée, le vieil Adam est anéanti, et un autre lui est substitué : vous qui faites partie de la création nouvelle dans le Christ, soyez renouvelés. »

« C’est ainsi qu’il parlait, et les autres Anges répétaient ce qu’ils chantèrent au jour où le Christ nous apparut dans sa naissance terrestre : Gloire à Dieu au plus haut des deux, et sur la terre paix aux hommes de bonne volonté ! A moi maintenant de parler sur toutes ces merveilles : que n’ai-je la voix des Anges, une voix capable de retentir jusqu’aux confins de la terre !

« La Pâque du Seigneur ! La Pâque ! Encore la Pâque, en l’honneur de la Trinité ! C’est la fête des fêtes, la solennité des solennités, qui l’emporte sur toutes les autres autant que le soleil sur les étoiles. Dès hier combien fut auguste la journée, avec ses robes blanches et ses nombreux néophytes portant des flambeaux ! Nous avions double Fonction, publique et particulière ; toutes les classes d’hommes, des magistrats et des dignitaires en grand nombre, dans cette nuit illuminée de mille feux ; mais aujourd’hui combien ces allégresses et ces grandeurs sont dépassées ! Hier n’était que l’aurore de la grande lumière qui s’est levée aujourd’hui ; la joie que l’on ressentait n’était qu’un prélude de celle que l’on éprouve en ce moment ; car en ce jour c’est la résurrection elle-même que nous célébrons, non plus seulement espérée, mais accomplie, et s’étendant au monde entier [1]. »

Ainsi préludait à la harangue sacrée le sublime orateur, le poète divin qui ne fit que passer sur le siège de Constantinople. Homme de retraite et de contemplation, les agitations du siècle usèrent vite son courage ; la bassesse et la méchanceté des hommes froissèrent son noble cœur ; et laissant à un autre le dangereux honneur d’occuper un trône si disputé, il s’envola de nouveau vers sa chère solitude, où il aimait tant à goûter Dieu et les saintes lettres. Il avait pu, dans son rapide passage, malgré tant de traverses, raffermir pour longtemps la foi ébranlée dans la capitale de l’empire, et tracer un sillon de lumière qui n’était pas effacé, lorsque Jean Chrysostome vint s’asseoir sur cette chaire de Byzance où tant d’épreuves l’attendaient à son tour.

L’Église grecque, dans ses Menées, consacre à la mémoire de saint Grégoire de Nazianze les plus magnifiques éloges. Nous en empruntons quelques traits.

(die xxv januarii.) Célébrons par nos louanges le prince des pontifes, le grand docteur de l’Église du Christ, celui dont la voix est semblable au plus riche concert, à la harpe la plus mélodieuse, à la lyre la plus habile et la plus suave. Disons-lui : Salut, ô abîme de la grâce divine ! Salut, docteur aux pensées sublimes et célestes, Grégoire, Père des Pères ! Par quels hymnes et quels cantiques pourrons-nous te célébrer, nomme égal aux Anges, toi qui as vécu sur la terre au-dessus de l’humanité ? Tu fus le héraut de la divine parole, l’ami de la chaste Vierge, le compagnon des Apôtres sur leur trône, l’honneur des martyrs et des saints, l’adorateur de l’éternelle Trinité, ô pontife très saint.

Fidèles rassemblés pour sa fête, célébrons dans nos chants spirituels le prince des pontifes, la gloire des patriarches, l’interprète des plus profonds enseignements du Christ, l’intelligence la plus sublime. Disons-lui : Salut, source de la théologie, fleuve de la sagesse, initiateur aux connaissances divines ! Salut, astre lumineux qui éclaires le monde entier par ta doctrine ! Salut, ô puissant défenseur de la piété, adversaire généreux de l’impiété.

Tu as su éviter dans ta sagesse les périls et les embûches de la chair, ô Grégoire notre père ; sur un char conduit par les quatre vertus, tu es monté par le milieu du ciel, et tu t’es envolé vers l’ineffable beauté. Elle t’enivre maintenant de délices, et tu implores pour nos âmes la miséricorde et la paix.

Ouvrant ta bouche à la parole de Dieu, tu as attiré l’Esprit de sagesse, et rempli de la grâce, tu as fait retentir les dogmes divins, ô Grégoire trois fois heureux ! Placé aux rangs des Puissances angéliques, tu as prêché la triple et indivisible Lumière ; éclairés par ta divine doctrine, nous adorons la Trinité, nous confessons en elle une seule divinité, afin d’obtenir le salut de nos âmes !

O Grégoire inspiré de Dieu, ta langue enflammée a consumé les formules captieuses des hérétiques ennemis du Seigneur. Tu as paru comme une bouche divine, exposant dans l’Esprit-Saint les grandeurs de Dieu ; dans tes écrits tu nous as manifesté la puissance et la substance même de la Trinité mystérieuse et impénétrable. Comme un triple soleil tu as éclairé ce monde terrestre ; et maintenant tu intercèdes sans relâche pour nos âmes.

Salut, ô fleuve de Dieu, toujours rempli des eaux de la grâce ! Tu baignes la cité du Christ roi, et tu la réjouis par ta parole et tes enseignements divins : torrent de délices, mer sans fond, gardien fidèle et juste de la doctrine, défenseur courageux de la Trinité, organe de l’Esprit-Saint, génie attentif et vigilant, langue harmonieuse , interprète des mystères les plus profonds de l’Écriture, supplie maintenant le Christ de répandre sur nous s’a grande miséricorde.

Tu t’es élevé sur la montagne des vertus, ayant abdiqué les choses de la terre, étant devenu étranger aux œuvres de mort ; tu as reçu les tables écrites de la main de Dieu, et le dogme de ta très pure théologie, et tu nous enseignes les mystères célestes, ô Grégoire rempli ’de sagesse.

La Sagesse de Dieu a eu ton amour, tu as recherché la beauté de sa parole, et tu l’as estimée au-dessus de tout ce qui charme les hommes sur la terre ; c’est pourquoi le Seigneur a orné ta tête d’une couronne de grâces, ô Bienheureux, et t’ayant mis à part, il t’a choisi pour être le Théologien.

Afin que ton âme s’éclairât tout entière des rayons de l’auguste Trinité , tu l’as polie, ô Père, la rendant sans tache par ta noble profession de toutes les vertus, et semblable à un miroir nouveau et préparé avec le plus grand soin ; alors la réfraction du divin éclat t’a fait paraître semblable à un Dieu.

Tu as paru comme un nouveau Samuel donné de Dieu ; avant d’être conçu tu fus donné à Dieu, ô bienheureux ! La prudence et la continence ont été ta parure, et, orné de la robe sacrée des pontifes, tu as été établi, ô Père, comme le médiateur entre le Créateur et la créature.

Tu as approché tes lèvres vénérables de la coupe qui contient la sagesse, ô Grégoire notre père ! tu as aspiré les eaux divines de la théologie, et tu les as fait couler avec abondance sur les fidèles ; tu as arrêté le torrent pernicieux de l’hérésie, ce torrent qui roule le blasphème. L’Esprit-Saint a trouvé en toi un pasteur gouvernant avec sainteté, repoussant et soulevant contre lui les audacieuses fureurs des impies, semblables aux violents orages des vents sur la mer ; un pasteur prêchant la Trinité dans l’unité de substance.

Brebis de la sainte Église, célébrons dans nos divins cantiques la lyre de l’Esprit-Saint, la faux des hérésies, les délices des orthodoxes, un second disciple reposant sur la poitrine de Jésus, le contemplateur du Verbe, le patriarche rempli de sagesse. Disons-lui : Tu es un bon pasteur, ô Grégoire ! tu t’es livré pour nous, comme le Christ notre maître, et maintenant tu tressailles d’allégresse avec Paul, et tu intercèdes pour nos âmes.

Nous vous saluons, ô Grégoire, docteur immortel, vous à qui l’Orient et l’Occident ont décerné de concert le titre de Théologien par excellence ! Illuminé des rayons de la glorieuse Trinité, vous nous en avez manifesté les splendeurs, autant que notre œil mortel les peut entrevoir à travers le nuage de cette vie. En vous s’est accomplie cette parole : « Heureux ceux qui ont le cœur pur, parce qu’ils verront Dieu [2] ! » La pureté de votre âme l’avait préparée à recevoir la lumière divine, et votre plume inspirée a su rendre une partie de ce que votre âme avait goûté. Obtenez-nous, ô grand Docteur, le don de la foi, qui met la créature en rapport avec Dieu, et le don de l’intelligence, qui lui fait entendre ce qu’elle croit. Tous vos labeurs eurent pour but de prémunir les fidèles contre les séductions de l’hérésie, en faisant luire à leurs yeux les dogmes divins dans toute leur magnificence ; rendez-nous attentifs, afin que nous évitions les pièges de Terreur, et ouvrez notre œil à la lumière ineffable des mystères, à cette lumière qui, comme dit saint Pierre, est pour nous « semblable à une lampe « allumée dans un lieu obscur, jusqu’à ce que le « jour commence à briller, et que l’étoile du ma- »tin se lève dans nos cœurs [3] ».

En ces temps où l’Orient, si longtemps en proie à la triste immobilité de l’erreur séculaire et de la servitude, semble à la veille d’une crise qui doit modifier profondément ses destinées, tandis qu’une politique profane songe à exploiter au profit de l’ambition humaine les changements qui se préparent, souvenez-vous, ô Grégoire, de l’infortunée Byzance. Demain peut-être les puissances du monde se la disputeront comme une proie. O vous qui fûtes un moment son pasteur, vous dont le souvenir n’est pas encore effacé de sa mémoire, arrachez-la à l’esprit de schisme et d’erreur. Elle n’est tombée sous le joug de l’infidèle qu’en punition de sa révolte contre le vicaire du Christ. Bientôt ce joug sera brisé ; obtenez, ô Grégoire, qu’en même temps celui de l’erreur et du schisme, plus dangereux et plus humiliant encore, se rompe et soit anéanti pour jamais. Déjà un mouvement de retour se manifeste ; des provinces entières s’ébranlent et semblent vouloir jeter un regard d’espérance vers la mère commune des Églises, qui leur ouvre ses bras. O Grégoire ! Du haut du ciel, aidez à la réconciliation. L’Orient et l’Occident vous honorent comme l’un des plus sublimes organes de la vérité divine ; par vos prières, obtenez que l’Orient et l’Occident soient encore une fois réunis dans un même bercail, sous un même pasteur, avant que l’Agneau immolé et ressuscité d’entre les morts redescende du ciel pour séparer l’ivraie du bon grain, et pour emmener avec lui dans sa gloire l’Église son épouse et notre mère, hors du sein de laquelle il n’y a pas de salut.

Aidez-nous, en ces jours, à contempler les grandeurs de notre divin Ressuscité ; faites-nous tressaillir d’un saint enthousiasme dans cette Pâque qui vous inondait de ses joies, et vous inspirait les sublimes accents que nous venons d’entendre. Ce Christ, sorti triomphant du tombeau, vous l’avez aimé dès vos plus tendres années, et dans votre vieillesse son amour faisait encore battre votre cœur. Priez, afin que, nous aussi, nous lui demeurions fidèles, que ses divins mystères ravissent toujours nos âmes, que cette Pâque demeure toujours en nous, que le renouvellement qu’elle nous a apporté persévère dans notre vie, qu’à ses retours successifs elle nous retrouve attentifs et vigilants pour l’accueillir avec une ardeur toute nouvelle, jusqu’à ce que la Pâque éternelle nous accueille et nous ouvre ses allégresses sans fin.

[1] Oratio II in sanctum Pascha.

[2] Matth. v, 8.

[3] II Petr. I, 19.

Grzegorz z Nazjanzu na ambonie z 1693 wyrzeźbiony przez Jana Krzysztofa Doebel w Królewcu. W bazylice w Dobrym Mieście

Part of the pulpit sculpted by Jan Krzysztof Doebel in Koenigsberg.


Bhx Cardinal Schuster, Liber Sacramentorum

Grégoire le Théologien, comme l’appellent les Grecs à cause de l’excellence de son génie, avait une âme douce et une nature éminemment poétique ; à l’humilité et à l’amour de la paix il sacrifia la chaire même de Constantinople pour se retirer à la campagne et y mener une vie de moine. Sa fête ne fut pas introduite dans le calendrier avant 1505, quand les études des humanistes et la culture grecque de la Renaissance firent mieux apprécier ses mérites. La messe est entièrement du Commun des Docteurs, avec l’épître Iustus qui s’adapte mieux au caractère mystique du Saint.

Si, en effet, luttant et souffrant avec une énergique constance, il arriva, au bout de quelques années, à ramener la ville de Constantinople à la foi de Nicée, ce fut entièrement l’œuvre de son zèle vraiment divin, car, par nature, Grégoire était l’homme qui avait le plus horreur des positions difficiles et des luttes. Il le montra bien quand, créé contre sa volonté évoque de Sasime par saint Basile, il ne sut pas s’adapter à cette charge difficile et, après quelque temps, revint dans sa patrie. La passion de Grégoire était la vie contemplative et la discipline monastique, à laquelle il demeura fermement attaché jusqu’à la fin de ses jours (+ 389 ou 390). Pour faire connaître aux lecteurs le genre du génie de saint Grégoire de Nazianze, voici sa biographie faite par lui-même :

EPITAPHION (Carm. XXX)

CVR • CARNEIS • LAQVEIS • TV • ME • PATER • IMPLICVISTI ?

CVR • SVBSVM • VITAE • HVIC • QVAE • MIHI • BELLA • MOVET

DIVINO • PATRE • SVM • GENITVS • SANCTAQVE • PARENTE

HAEC • MIHI • LVX • VITAE • NAMQVE • PRECANTE • DATA • EST

ORAVIT • SVMMOQVE • DEO • ME • VOVIT • ET • ORTVS

EST • MIHI • PER • SOMNVM • VIRGINITATIS • AMOR

ISTA • QVIDEM • CHRISTI • POST • AT • SVBIERE • PROCELLAE

RAPTA • MIHI • BONA • SVNT • FRACTA - DOLORE • CARO

PASTORES • SENSI • QVALES • VIX • CREDERET • VLLVS

ORBATVSQUE • ABII • PROLE • MALISQVE • GRAVIS

GREGORII • HAEC • VITA • EST • AT • CHRISTI • POSTERA • CVRAE

QVI • VITAE - DATOR • EST • EXPRIMAT • ISTA • LAPIS

Pourquoi, ô divin Père, me trouve-je embarrassé dans les lacs de la chair ? Pourquoi suis-je contraint de supporter cette vie qui fait la guerre à mon esprit ? Je naquis d’un père qui fut pourtant un saint évêque, et vertueuse fut aussi ma mère, aux prières de qui je dus de venir au monde. Celle-ci me consacra aussitôt à Dieu, et, dans une vision nocturne, l’amour de la virginité me fut inspiré. Jusqu’ici tout fut don du Christ. Survinrent ensuite les luttes, je fus privé de mes biens, et la douleur brisa mon corps. J’eus à connaître de tels pasteurs qu’on ne pourrait pas même en imaginer d’autres ; mais je m’en allai (de Constantinople) privé de mes enfants, et accablé de peine. Telle a été jusqu’à présent la vie de Grégoire. De l’avenir, que le Christ, qui donne la vie, prenne soin. A cette pierre d’exprimer ces choses.

On dit qu’un ancien oratoire, près du monastère de Sainte-Marie in Campa Marzio, était consacré, à Rome, à la mémoire de saint Grégoire de Nazianze. Bien plus, la tradition locale des moniales voulait que celles-ci, venant de Constantinople à Rome au temps du pape Zacharie, eussent apporté avec elles et déposé en ce lieu le corps du saint docteur, à qui elles auraient pour cette raison dédié l’oratoire. Cette assertion n’est cependant pas très acceptable, car, dans la biographie de Léon III, le Liber Pontificalis fait déjà mention de quelques dons offerts in oratorio sancti Gregorii quod ponitur in Campo Martis [4] ; nous savons d’autre part que les reliques de saint Grégoire de Nazianze furent transférées de la Cappadoce à la basilique des Apôtres à Constantinople seulement vers le milieu du Xe siècle, alors que les moniales s’étaient établies dans l’antique Champ-de-Mars à Rome depuis deux cents ans au moins.

[4] Lib. Pontif. Ed. Duchesne, II, p. 25.

Гомилии Григория Богослова gr. 510, f 915

Homilies of Gregory the Theologian gr. 510, f 915


Dom Pius Parsch, le Guide dans l’année liturgique

La sainte amitié.

Saint Grégoire. — Jour de mort : 9 mai 390. Tombeau : Au Xe siècle, son corps fut transporté dans l’Apostoleion, à Constantinople. Vie : Grégoire le Théologien (c’est ainsi que les Grecs le nomment) naquit en 329. à Nazianze, en Cappadoce. Il fut une des « trois lumières » de Cappadoce. Sa mère, sainte Nonna, posa les assises de sa sainteté future. Pour sa formation intellectuelle, il visita les écoles les plus célèbres de son temps, celles de Césarée, d’Alexandrie et d’Athènes. Dans cette dernière ville, il noua avec saint Basile une amitié devenue historique. En 381, il célébrait encore cette amitié avec un enthousiasme juvénile. En 360, il reçut le baptême et vécut ensuite pendant quelque temps dans la solitude. En 372, il reçut la consécration épiscopale des mains de saint Basile. Son père, Grégoire, évêque de Nazianze, insista pour qu’il l’aidât dans le ministère des âmes. En 379, il fut appelé au siège de Constantinople. Mais, en raison des nombreuses difficultés qu’il rencontra, il retourna à la solitude tant désirée. Il se consacra entièrement à la vie contemplative. Sa vie se caractérise par une alternance entre la vie contemplative et le ministère des âmes. Tous nos désirs vont vers la solitude, mais les besoins du temps le rappellent sans cesse à la vie active ; il doit prendre part au mouvement religieux d’alors. Ce qui lui valut ses succès, ce fut son éloquence entraînante. Il fut, sans conteste, l’un des meilleurs orateurs de l’antiquité chrétienne. Ses écrits lui ont valu le titre d’honneur de docteur de l’Église.

Pratique : Nous devons, nous aussi, concilier harmonieusement les deux aspects de la vie religieuse ; la vie de piété et de contemplation qui recherche la solitude, et la vie active, adonnée à la charité et au zèle des âmes, qui convient aux besoins de notre temps. La messe est tirée du commun des docteurs (In medio). Saint Grégoire est vraiment « la lumière placée sur le chandelier, qui brille pour tous ceux qui sont dans la maison (l’Église) » (Évangile). Il fut rempli de « l’Esprit de sagesse et de science » (Int. Ép.). La leçon (Justus) convient : mieux au caractère contemplatif du saint que celle du commun.

SOURCE : http://www.introibo.fr/09-05-St-Gregoire-de-Nazianze

Meister der Predigten des Heiligen Gregor von Nazianz. Sammlung der Predigten des Hl. Gregor von Nazianz, Szene: Vision des Ezechiel (Bibliothèque nationale de France MS Grc 510, folio 438v), vers 880, Bibliothèque Nationale, Paris


« Les cinq discours sur Dieu » de saint Grégoire

Charles Rouvier | 22 novembre 2016

La foi chrétienne est souvent éprouvée. A tel point que la connaissance même des dogmes a beaucoup reflué parmi les catholiques mêmes. Mais un secours nous vient des premiers âges : saint Grégoire de Naziance (329-390) et ses Cinq Discours sur Dieu. Une manière de renforcer les chrétiens sur le cœur même de leur foi : Dieu en personne.

Une œuvre de combat sur un thème crucial. Dits aussi « discours théologiques », les Cinq Discours sur Dieu de saint Grégoire de Naziance sont une réponse aux hérésies triomphantes du IVe siècle (marcionisme, arianisme, apollinarisme etc…) dont certaines reviennent d’ailleurs sous d’autres noms, à la faveur du vide laissé par la déchristianisation. Le grand mérite des cinq discours est de d’éclairer et renforcer les chrétiens sur le cœur, sur l’objet même de leur foi : Dieu en personne. Cinq discours seront consacrés à ce problème dont l’importance est parfois oubliée et pourtant, c’est le cas de le dire, cruciale.

Une initiation aux mystères du Créateur

Pour cela, il procèdera avec une méthode qu’il décrit lui-même, selon laquelle « tout exposé comporte deux parties : une ou l’on établit ses idées, une autre où l’on réfute ses adversaires ». Le chemin est donc clair, les discours sont une invitation à découvrir d’abord la Vérité nette et pure, ensuite de comprendre pourquoi elle est bel et bien la Vérité malgré les objections qui peuvent être formulée.

 Lire aussi :

Méditations de l’Avent : « Le Dieu vivant est la Trinité vivante »

Ainsi détaillera-t-il points par points les éléments de la doctrine chrétienne relative au Seigneur. Il insiste d’ailleurs particulièrement sur la Trinité à savoir qu’il n’y a qu’un seul et unique Dieu, mais composé de trois personnes dont le Christ qui est donc bien homme et Dieu en même temps. On trouve alors des passages proprement vertigineux : « S’il y a différence numérique, il n’y a pas division de l’essence », dit-il avant de préciser plus loin quelle relation existe entre le Père et le Fils : « Ailleurs c’est l’image inanimée d’un être animé, ici c’est l’image vivante d’un être vivant (…) : l’image présente intégralement le modèle, elle est la même chose que Lui, plutôt que la copie ». On a la tête qui chauffe, mais le cœur aussi. Quel bonheur d’être guidé au milieu de ces mystères !

Un discours pour le cœur autant que pour l’esprit

Attention, néanmoins ! Ce n’est pas un professeur qui vous parle, ni un conférencier dont les voix résonnes paresseusement sous le plafond d’un amphi et dont les raisonnements interminables ne sont suivis que d’une dizaine d’assidus. Il s’agit de discours : celui qui vous parle est un orateur, un prêcheur, un saint, un Père de l’Église dont la langue est mêlée de rhétorique et d’Esprit-Saint.

Les discours sont ponctués de passages poignants qui inspirent l’admiration de leur auteur pour Dieu, la crainte qu’il a de Ses châtiment, le bonheur que lui procure Son amour infini. Ainsi, lorsqu’il parle avec émerveillement de la mer  « qui a réuni ses eaux, qui les a enchainés ? (…) Comment le sable sert-il de limite à un pareil élément ? » et de finir en s’exclamant soudain « c’est pour moi un délice, ce discours ou j’explique les délices de Dieu ».

 Lire aussi :

Le retour de saint Joseph dans le cœur des fidèles

À l’inverse, nous le voyons aussi terrible à défier l’hérésie dans un réquisitoire digne des cours d’assises : « S’il y a enfin quelque bête méchante, cruelle, qui n’admette ni la contemplation ni la théologie, qu’elle n’aille pas se tapir sournoisement dans les forêts, prête à bondir sur quelque dogme ou sur quelque parole pour s’en emparer et déchirer la saine doctrine par ses calomnies (…) car les paroles vraies et solides sont comme des pierres pour ceux qui ressemblent aux bêtes ».

Quelle force de la rhétorique grecque classique, qui prend aux tripes et frappe l’imagination de l’auditeur ! On devine aussi que le souffle qui porte de telles paroles a quelque chose de divin, d’immanent, d’éternel !

Grégoire signifie en grec « celui qui veille ». Quel meilleur nom pourrait nous soutenir, nous chrétiens d’aujourd’hui, qui avons à défendre un dépôt encore plus imposant que celui des premiers siècles et qu’attendent de longues heures dans la nuit ?

SOURCE : https://fr.aleteia.org/2016/11/22/les-5-discours-sur-dieu-de-saint-gregoire/?utm_campaign=NL_fr&utm_source=daily_newsletter&utm_medium=mail&utm_content=NL_fr


Saint Gregory of Nazianzen

Also known as

Gregory of Nazianzus

Grégoire de Nazianze

The Christian Demosthenes

The Theologian

Memorial

2 January (Roman Catholic; Anglican)

25 January (optional memorial of his death; Orthodox; Armenian; Coptic; Syrian Orthodox)

3 January (Granada, Zaragoza and Jaca, Spain)

11 June (translation of relics to RomeItaly)

30 January (translation of relics)

1 January on some calendars

9 May on some calendars

Profile

Son of Saint Gregory of Nazianzen the Elder and Saint Nonna. Brother of Saint Caesar Nazianzen, and Saint Gorgonius. Spent an wandering youth in search of learning. Friend of and fellow student with Saint Basil the GreatMonk at Basil‘s desert monastery.

Reluctant priest; he believed that he was unworthy, and that the responsibility would test his faith. He assisted his bishop father to prevent an Arian schism in the diocese. He opposed Arianism, and brought its heretical followers back to the fold. Bishop of Caesarea c.370, which put him in conflict with the Arian emperor Valens. The disputes led his friend Basil the Great, then archbishop, to reassign him to a small, out of the way posting at the edge of the archbishopric.

Bishop of Constantinople from 381 to 390, following the death of Valens. He hated the city, despised the violence and slander involved in these disputes, and feared being drawn into politics and corruption, but he worked to bring the Arians back to the faith; for his trouble he was slandered, insulted, beaten up, and a rival “bishop” tried to take over his diocese. Noted preacher on the Trinity. When it seemed that orthodox Christianity had been restored in the city, Gregory retired to live the rest of his days as a hermit. He wrote theological discourses and poetry, some of it religious, some of it autobiographical. Father of the ChurchDoctor of the Church.

Born

330 at Arianzus, CappadociaAsia Minor

Died

25 January 390 of natural causes

Canonized

Pre-Congregation

Patronage

for harvests

poets

Representation

bishop with a book, codex or scroll

censer

man writing with dove nearby

man writing with the hand of God over him

Additional Information

A Garner of Saints, by Allen Banks Hinds, M.A.

Book of Saints, by the Monks of Ramsgate

Catholic Encyclopedia

Encyclopedia Britannica

Legends of the Blessed Sacrament

Lives of the Saints, by Father Alban Butler

New Catholic Dictionary

Pictorial Lives of the Saints

Roman Martyrology1914 edition

Roman Martyrology1914 edition

Saints and Saintly Dominicans

Saints of the Day, by Katherine Rabenstein

Short Lives of the Saints, by Eleanor Cecilia Donnelly

Pope Benedict XVI

General Audience8 August 2007

General Audience22 August 2007

Prayer to God for His Goodness to Us Sinners, by Saint Gregory

Prayer to the All Transcendent God, by Saint Gregory

books

Martirlogio Romano2004 edizione

Our Sunday Visitor’s Encyclopedia of Saints

other sites in english

Brother John Joseph: Saint Gregory on the Cult of Numbers

Catholic Culture

Catholic Ireland

Catholic News Agency

Catholic Online

Centre for the Study of Gregory of Nazianzus

Documenta Catholica Omnia

Franciscan Media

Saint Peter’s Basilica Info

Saints Stories for All Ages

Select Orations and Letters of Saint Gregory Nazianzen

Theological Orations of Gregory of Nazianzus – multiple formats

uCatholic

Wikipedia

images

Santi e Beati

Santi e Beati

Wikimedia Commons

audio

BreadCast: Prayer to Saint Basil the Great and Saint Gregory Nazianzen

Librivox: Funeral Orations by Saint Gregory

Librivox: Theological Orations by Saint Gregory

video

YouTube PlayList

webseiten auf deutsch

Biblothek der Kirchevater

Ökumenisches Heiligenlexikon

Wikipedia

sitios en español

Martirologio Romano2001 edición

Santopedia

sites en français

Abbe Christian-Phillipe

Benoit XVI: Audience Generale, 8 août 2007

Benoit XVI: Audience Generale, 22 août 2007

Centre d’Études sur Grégoire de Nazianze

Fête des prénoms

Patristique

Projet Homere

Wikipedia

fonti in italiano

Cathopedia

Santi e Beati

Santi e Beati

Wikipedia

websites in nederlandse

Heiligen 3s

Wikipedia

nettsteder i norsk

Den katolske kirke

Wikipedia

spletne strani v slovenšcini

Svetniki

Wikipedia

Readings

God accepts our desires as though they were of great value. He longs ardently for us to desire and love him. He accepts our petitions for benefits as though we were doing him a favor. His joy in giving is greater than ours in receiving. So let us not be apathetic in our asking, nor set too narrow bounds to our requests; nor ask for frivolous things unworthy of God’s greatness. – Saint Gregory Nazianzen

Let us not esteem worldly prosperity or adversity as things real or of any moment, but let us live elsewhere, and raise all our attention to Heaven; esteeming sin as the only true evil, and nothing truly good, but virtue which unites us to God. – Saint Gregory Nazianzen

Basil and I were both in Athens. We had come, like streams of a river, from the same source in our native land, had separated from each other in pursuit of learning, and were now united again as if by plan, for God so arranged it. When, in the course of time, we acknowledged our friendship and recognized that our ambition was a life of true wisdom, we became everything to each other; we shared the same lodging, the same table, the same desires, the same goal. Our love for each other grew daily warmer and deeper. The same hope inspired us: the pursuit of learning. We seemed to be two bodies with a single spirit. Our single object and ambition was virtue, and a life of hope in the blessings that are to come. We followed the guidance of God’s law and spurred each other on to virtue. If it is not too boastful to say, we found in each other a standard and rule for discerning right from wrong. Different men have different names, which they owe to their parents or to themselves, that is, to their own pursuits and achievements. But our great pursuit, the great name we wanted, was to be Christians, to be called Christians. – from a sermon by Saint Gregory Nazianzen

Today let us do honor to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendor, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen. – from a sermon by Saint Gregory Nazianzen on the Feast of the Baptism of the Lord

MLA Citation

“Saint Gregory of Nazianzen“. CatholicSaints.Info. 18 November 2021. Web. 3 January 2023. <https://catholicsaints.info/saint-gregory-of-nazianzen/>

SOURCE : https://catholicsaints.info/saint-gregory-of-nazianzen/

Chiesa di San Gregorio Nazianzeno, a Roma, nel rione Campo Marzio.

Chiesa di San Gregorio Nazianzeno, a Roma, nel rione Campo Marzio.


St. Gregory Nazianzen

St Gregory Nazianzen was by nature a gentle man and by genius and training a scholar, but throughout his life he was involved in controversies, disputes and misunderstanding in which his sensitive and essentially reasonable temperament suffered much, and not only from his ostensible ‘enemies.’ Nevertheless he has been declared a Doctor of the Church, and he won for himself the title ‘the Theologian’; he is an outstanding example of those saints whose lives, as far as immediate results go, seem a series of disappointments and ill-success, yet who with the passage of time are seen increasingly to be great both in themselves and in their work.

Gregory was born at Arianzus in Cappadocia into a family of saints; his father was bishop of Nazianzus–in that place and time a married clergy was the normal rule. He was educated in Cappadocia, in Palestine, at Alexandria, and then went on to spend some ten years studying in Athens. It was during this time that he became a close friend of St Basil. When he was thirty Gregory left Athens and joined St Basil in a life of retreat, prayer and study which foreshadowed the pattern of monastic life both in the east and in the west.

Gregory then went home to help his aging father, who in a manner not uncommon at the time almost forcibly ordained him. Shocked deeply at the task that had been forced on his own profound sense of unworthiness, Gregory fled to Basil, but soon returned, and wrote a treatise, an apology for his flight. Gregory was one of those who could touch nothing without leaving on it the seal of a mind of exceptional power and fineness: this treatise is a study of the priesthood which has been a source of inspiration to such as St Gregory the Great, and is still to all who deeply consider the subject today.

After a period of troubled work at Nazianzus, during which his friendship with St Basil was marred by his own inability to be belligerent where the things of the church were concerned, he spent five peaceful years in retirement from the affairs of church government. He was then invited to go to Constantinople, where most of the churches were given over to the Arian heresy. Here the popular method of solving religious disputes was by fighting in the streets or by what was even more distasteful to such a person–intrigue. Gregory went, with many misgivings.

His lack of pomp made him personally unpopular, the Arian rabble set out to annoy him, and friends whom he trusted betrayed him. Yet his famous sermons on the Trinity won him and the church increasing respect and renown, and even St Jerome came in from his desert to hear him. He was made bishop of Constantinople, but the opposition was so noisy that Gregory insisted on resigning. As soon as he could he went into retirement, spending his last years contentedly in study, writing and mortification.

SOURCE : http://www.ucatholic.com/saints/saint-gregory-nazianzen/

Acquarica di Lecce, Chiesa di San Gregorio Nazianzeno


Gregory Nazianzen B, Doctor (RM)

Born in Arianzus, Cappadocia, c. 329; died in Nazianzus on January 25, 389; Doctor of the Church; feast day formerly May 9 and a second one on June 11 to celebrate the translation of his relics to Rome; in the East his feasts are January 25 and 30.

"Let it be assured that to do no wrong is really superhuman and belongs to God alone."

--Saint Gregory Nazianzen.

Gregory was the eldest son of Saint Nonna and Saint Gregory Nazianzen the Elder, who was a Jew converted by his wife and who was bishop of Nazianzus for 45 years. It is quite obvious that Gregory's family life prepared him for sainthood--both his siblings also became saints: Caesarius of Nazianzen and Gorgonia. He is one of the four great Greek doctors of the Church, and closely associated with two of the 'Cappadocian fathers,' Saint Basil and Basil's brother Gregory of Nyssa, in the final defeat of the Arian heresy.

Gregory studied at Caesarea, where he was introduced to Saint Basil (see above), the rhetorical school at Caesarea in Palestine, and then studied law for ten years at Athens, where fellow pupils included Saint Basil and the future Emperor Julian the Apostate. Gregory returned to Nazianzus when he was about 30 and joined Saint Basil in the beautiful surroundings at Pontus on the Iris River. There he lived in solitude for two years. Their frequent discussions on theology and monasticism bore fruit in the active organization of Basil and the theological depth and penetration of the contemplative Gregory.

Though he would be best suited to continuing the life of solitude, Gregory returned home to help his aged (over 80) father to administer his see and estates. He was ordained against his will by his father in 362, and ran away to Basil at Annesi for ten weeks because he really wanted to be a monk, but returned to his new duties. He wrote an apologia for his action, which would become a classic on the nature and responsibilities of priests.

Meanwhile, Basil had been consecrated metropolitan of Caesarea and, in an effort to fight Arianism, he founded new sees to consolidate his influence as metropolitan. About 372, Gregory was, again unwillingly, consecrated by Saint Basil as bishop of the small, border township of Sasima. It was an unfortunate appointment, for this Arian area was divided by civil strife, and Gregory, a gentle, peace-loving, and private person, was more fitted for the life of a contemplative scholar than that of an active administrator in a hostile environment. He never went to Sasima, refusing to accept the see, which led Basil to accuse him of slackness. Instead, Gregory continued to assist his father as coadjutor, and after his father's death in 374, administered the see until a new bishop was chosen.

It was this appointment to Sasima that broke the friendship between Basil and Gregory. Though they were reconciled later, their friendship never recovered its former warmth. The break was really healed only by Basil's death in 379. Three years later Gregory preached a great panegyric of his friend, invoking memories of their days together in 'golden Athens.'

On his relationship with Saint Basil, Gregory wrote: "Our single object and ambition was virtue, and a life of hope in the blessings that are to come. . . . We followed the guidance of God's law and spurred each other on to virtue. If it is not too boastful to say, we found in each other a standard and rule for discerning right from wrong."

After suffering a breakdown in 375, he lived for five years in a monastery at Seleucia, Isauria. On the death of Emperor Valens and the mitigation of his persecution of the orthodox, a group of bishops invited Gregory to Constantinople to help revitalize the Church in the East by restoring orthodoxy to the Arian-dominated city. Once again Gregory protested. For over 30 years the capital had been dominated by Arians; orthodox believers even lacked a church.

Although the intrigue and violence of Constantinople were utterly repugnant to him, in 379, Gregory accepted the charge of the orthodox community of Constantinople. In spite of his distaste, his evident poverty, and premature old age, the next few years were the most important of his life. In Constantinople his eloquent preaching at the Church of Anastasia (his house that he converted into a church) brought floods of converts, and torrents of abuse and persecution from the Arians and Apollinarians. Arians attacked him with slander, insults, and violence but he persisted in preaching the faith and doctrine of Nicaea.

While he was ill, Maximus made an effort to depose him, but he held fast. His faithfulness was rewarded when, on February 27, 380, the newly baptized Emperor Theodosius decreed that his subjects must be orthodox and that the Arian leaders must submit or leave (they left).

Nevertheless, the Council of Constantinople firmly established and confirmed the conclusions of Nicaea as authentic Christian doctrine. Both in this and in other doctrinal conclusions Gregory played an important part. Gregory was acclaimed archbishop of Constantinople during the council and installed in the basilica of Santa Sophia. A few weeks after his consecration, hostilities arose again, and the validity of his election was questioned at the Council of Constantinople in 381, at which he presided. He resigned his office in the hopes of restoring peace.

He returned to Nazianzus, which was still without a bishop, and administered the see until a successor was appointed. About 384 he retired to an austere private life. He spent his time pursuing his love of study, writing and enjoying his garden with its fountains and shady groves. To these years belong his religious poems and his autobiography. Here in Nazianzus he died.

The tragedy of his life was his promotion to the rank of bishop. Gregory was a man of sensitive, retiring disposition, ill-suited for public life and affairs which he disliked. His sermons and other speeches show him to have been one of the finest orators of his time, and he was a poet as well. His numerous surviving letters throw further light on the character and friends of this attractive personality, as does a long autobiographical poem.

As a writer, however, he stands far above most other Greek Doctors. Gregory is often called "the Theologian" or "the Divine" for the depth and eloquence of his defense of orthodoxy. Among his best known works are his sermons on the Trinity, Five Theological Orations, which were delivered at the Church of Anastasia (the Resurrection); a long poem, De vita sua; letters; and a selection of writings by Origen (compiled with Saint Basil).

His relics were translated first to Constantinople and later to Saint Peter's in Rome (Attwater, Benedictines, Bentley, Davies, Delaney, Farmer, White).

He is portrayed in art as reading with "Wisdom and Chastity" appearing before him (Roeder, White).

SOURCE : http://www.saintpatrickdc.org/ss/0102.shtml

Sts. Athanasius & Gregory Nazianzus, stained glass, Saint Anthony of Padua Catholic Church (Dayton, Ohio)


BENEDICT XVI

GENERAL AUDIENCE

Paul VI Audience Hall
Wednesday, 8 August 2007

Saint Gregory Nazianzus (1)


Dear Brothers and Sisters,

Last Wednesday, I talked about St Basil, a Father of the Church and a great teacher of the faith.

Today, I would like to speak of his friend, Gregory Nazianzus; like Basil, he too was a native of Cappadocia. As a distinguished theologian, orator and champion of the Christian faith in the fourth century, he was famous for his eloquence, and as a poet, he also had a refined and sensitive soul.

Gregory was born into a noble family in about 330 A.D. and his mother consecrated him to God at birth. After his education at home, he attended the most famous schools of his time: he first went to Caesarea in Cappadocia, where he made friends with Basil, the future Bishop of that city, and went on to stay in other capitals of the ancient world, such as Alexandria, Egypt and in particular Athens, where once again he met Basil (cf. Orationes 43: 14-24; SC 384: 146-180).

Remembering this friendship, Gregory was later to write: "Then not only did I feel full of veneration for my great Basil because of the seriousness of his morals and the maturity and wisdom of his speeches, but he induced others who did not yet know him to be like him.... The same eagerness for knowledge motivated us.... This was our competition: not who was first but who allowed the other to be first. It seemed as if we had one soul in two bodies" (Orationes 43: 16, 20; SC 384: 154-156, 164].

These words more or less paint the self-portrait of this noble soul. Yet, one can also imagine how this man, who was powerfully cast beyond earthly values, must have suffered deeply for the things of this world.

On his return home, Gregory received Baptism and developed an inclination for monastic life: solitude as well as philosophical and spiritual meditation fascinated him.

He himself wrote: "Nothing seems to me greater than this: to silence one's senses, to emerge from the flesh of the world, to withdraw into oneself, no longer to be concerned with human things other than what is strictly necessary; to converse with oneself and with God, to lead a life that transcends the visible; to bear in one's soul divine images, ever pure, not mingled with earthly or erroneous forms; truly to be a perfect mirror of God and of divine things, and to become so more and more, taking light from light...; to enjoy, in the present hope, the future good, and to converse with angels; to have already left the earth even while continuing to dwell on it, borne aloft by the spirit" (Orationes 2: 7; SC 247: 96).

As he confides in his autobiography (cf. Carmina [historica] 2: 1, 11, De Vita Sua 340-349; PG 37: 1053), he received priestly ordination with a certain reluctance for he knew that he would later have to be a Bishop, to look after others and their affairs, hence, could no longer be absorbed in pure meditation.

However, he subsequently accepted this vocation and took on the pastoral ministry in full obedience, accepting, as often happened to him in his life, to be carried by Providence where he did not wish to go (cf. Jn 21: 18).

In 371, his friend Basil, Bishop of Caesarea, against Gregory's own wishes, desired to ordain him Bishop of Sasima, a strategically important locality in Cappadocia. Because of various problems, however, he never took possession of it and instead stayed on in the city of Nazianzus.

In about 379, Gregory was called to Constantinople, the capital, to head the small Catholic community faithful to the Council of Nicea and to belief in the Trinity. The majority adhered instead to Arianism, which was "politically correct" and viewed by emperors as politically useful.

Thus, he found himself in a condition of minority, surrounded by hostility. He delivered five Theological Orations (Orationes 27-31; SC 250: 70-343) in the little Church of the Anastasis precisely in order to defend the Trinitarian faith and to make it intelligible.

These discourses became famous because of the soundness of his doctrine and his ability to reason, which truly made clear that this was the divine logic. And the splendour of their form also makes them fascinating today.

It was because of these orations that Gregory acquired the nickname: "The Theologian".

This is what he is called in the Orthodox Church: the "Theologian". And this is because to his way of thinking theology was not merely human reflection or even less, only a fruit of complicated speculation, but rather sprang from a life of prayer and holiness, from a persevering dialogue with God. And in this very way he causes the reality of God, the mystery of the Trinity, to appear to our reason.

In the silence of contemplation, interspersed with wonder at the marvels of the mystery revealed, his soul was engrossed in beauty and divine glory.

While Gregory was taking part in the Second Ecumenical Council in 381, he was elected Bishop of Constantinople and presided over the Council; but he was challenged straightaway by strong opposition, to the point that the situation became untenable. These hostilities must have been unbearable to such a sensitive soul.

What Gregory had previously lamented with heartfelt words was repeated: "We have divided Christ, we who so loved God and Christ! We have lied to one another because of the Truth, we have harboured sentiments of hatred because of Love, we are separated from one another" (Orationes 6: 3; SC 405: 128).

Thus, in a tense atmosphere, the time came for him to resign.

In the packed cathedral, Gregory delivered a farewell discourse of great effectiveness and dignity (cf. Orationes 42; SC 384: 48-114). He ended his heartrending speech with these words: "Farewell, great city, beloved by Christ.... My children, I beg you, jealously guard the deposit [of faith] that has been entrusted to you (cf. I Tm 6: 20), remember my suffering (cf. Col 4: 18). May the grace of Our Lord Jesus Christ be with you all" (cf. Orationes 42: 27; SC 384: 112-114).

Gregory returned to Nazianzus and for about two years devoted himself to the pastoral care of this Christian community. He then withdrew definitively to solitude in nearby Arianzo, his birthplace, and dedicated himself to studies and the ascetic life.

It was in this period that he wrote the majority of his poetic works and especially his autobiography: the De Vita Sua, a reinterpretation in verse of his own human and spiritual journey, an exemplary journey of a suffering Christian, of a man of profound interiority in a world full of conflicts.

He is a man who makes us aware of God's primacy, hence, also speaks to us, to this world of ours: without God, man loses his grandeur; without God, there is no true humanism.

Consequently, let us too listen to this voice and seek to know God's Face.

In one of his poems he wrote, addressing himself to God: "May you be benevolent, You, the hereafter of all things" (Carmina [dogmatica] 1: 1, 29; PG 37: 508).

And in 390, God welcomed into his arms this faithful servant who had defended him in his writings with keen intelligence and had praised him in his poetry with such great love.

To special groups

I greet all the English-speaking visitors and pilgrims present at today's Audience, including groups from Ireland, Israel, the Far East and North America. I extend a special welcome to the pilgrims who have travelled here from Da Nang in Vietnam. May the peace and joy of Our Lord Jesus Christ be with you and may God bless you all!

Lastly, my thoughts go to the young people, the sick and the newly-weds. Today is the Memorial of St Dominic Guzman, a tireless preacher of the Gospel, and tomorrow will be the Feast of St Teresa Benedicta of the Cross, Edith Stein, Co-Patroness of Europe.

May these two Saints help you, dear young people, to trust in Christ always. May their example sustain you, dear sick people, so that you participate with faith in the saving power of his Cross. I encourage you, dear newly-weds, to be a luminous image of God through your reciprocal fidelity. I impart my Blessing to you all.

© Copyright 2007 - Libreria Editrice Vaticana

Copyright © Dicastero per la Comunicazione - Libreria Editrice Vaticana

SOURCE : https://www.vatican.va/content/benedict-xvi/en/audiences/2007/documents/hf_ben-xvi_aud_20070808.html


Statue of St. Gregorius Nazianzenus, St. Nicolas Church, Mala Strana, Prague


BENEDICT XVI

GENERAL AUDIENCE

Paul VI Audience Hall
Wednesday, 22 August 2007

Saint Gregory Nazianzus (2)


Dear Brothers and Sisters,

In the course of portraying the great Fathers and Doctors of the Church whom I seek to present in these Catecheses, I spoke last time of St Gregory Nazianzus, a fourth-century Bishop, and today I would like to fill out this portrait of a great teacher. Today, we shall try to understand some of his teachings.

Reflecting on the mission God had entrusted to him, St Gregory Nazianzus concluded: "I was created to ascend even to God with my actions" (Orationes 14, 6 De Pauperum Amore: PG 35, 865).

In fact, he placed his talents as a writer and orator at the service of God and of the Church. He wrote numerous discourses, various homilies and panegyrics, a great many letters and poetic works (almost 18,000 verses!): a truly prodigious output.

He realized that this was the mission that God had entrusted to him: "As a servant of the Word, I adhere to the ministry of the Word; may I never agree to neglect this good. I appreciate this vocation and am thankful for it; I derive more joy from it than from all other things put together" (Orationes 6, 5: SC 405, 134; cf. also Orationes 4, 10).

Nazianzus was a mild man and always sought in his life to bring peace to the Church of his time, torn apart by discord and heresy. He strove with Gospel daring to overcome his own timidity in order to proclaim the truth of the faith.

He felt deeply the yearning to draw close to God, to be united with him. He expressed it in one of his poems in which he writes: "Among the great billows of the sea of life, here and there whipped up by wild winds... one thing alone is dear to me, my only treasure, comfort and oblivion in my struggle, the light of the Blessed Trinity" (Carmina [historica] 2, 1, 15: PG 37, 1250ff.). Thus, Gregory made the light of the Trinity shine forth, defending the faith proclaimed at the Council of Nicea: one God in three persons, equal and distinct - Father, Son and Holy Spirit -, "a triple light gathered into one splendour" (Hymn for Vespers, Carmina [historica] 2, 1, 32: PG 37, 512).

Therefore, Gregory says further, in line with St Paul (I Cor 8: 6): "For us there is one God, the Father, from whom is all; and one Lord, Jesus Christ, through whom is all; and one Holy Spirit, in whom is all (Orationes 39, 12: SC 358, 172).

Gregory gave great prominence to Christ's full humanity: to redeem man in the totality of his body, soul and spirit, Christ assumed all the elements of human nature, otherwise man would not have been saved.

Disputing the heresy of Apollinaris, who held that Jesus Christ had not assumed a rational mind, Gregory tackled the problem in the light of the mystery of salvation: "What has not been assumed has not been healed" (Ep. 101, 32: SC 208, 50), and if Christ had not been "endowed with a rational mind, how could he have been a man?" (Ep. 101, 34: SC 208, 50). It was precisely our mind and our reason that needed and needs the relationship, the encounter with God in Christ.

Having become a man, Christ gave us the possibility of becoming, in turn, like him. Nazianzus exhorted people: "Let us seek to be like Christ, because Christ also became like us: to become gods through him since he himself, through us, became a man. He took the worst upon himself to make us a gift of the best" (Orationes 1, 5: SC 247, 78).

Mary, who gave Christ his human nature, is the true Mother of God (Theotokos: cf. Ep. 101, 16: SC 208, 42), and with a view to her most exalted mission was "purified in advance" (Orationes 38, 13: SC 358, 132, almost as a distant prelude to the Dogma of the Immaculate Conception). Mary is proposed to Christians, and especially to virgins, as a model and their help to call upon in times of need (cf. Orationes, 24, 11: SC 282, 60-64).

Gregory reminds us that as human persons, we must show solidarity to one another. He writes: ""We are all one in the Lord' (cf. Rom 12: 5), rich and poor, slaves and free, healthy and sick alike; and one is the head from which all derive: Jesus Christ. And as with the members of one body, each is concerned with the other, and all with all".

He then concludes, referring to the sick and to people in difficulty: "This is the one salvation for our flesh and our soul: showing them charity" (Orationes 14, 8 De Pauperum Amore: PG 35, 868ab).

Gregory emphasizes that man must imitate God's goodness and love. He therefore recommends: "If you are healthy and rich, alleviate the need of whoever is sick and poor; if you have not fallen, go to the aid of whoever has fallen and lives in suffering; if you are glad, comfort whoever is sad; if you are fortunate, help whoever is smitten with misfortune. Give God proof of your gratitude for you are one who can benefit and not one who needs to be benefited.... Be rich not only in possessions but also in piety; not only in gold but in virtue, or rather, in virtue alone. Outdo your neighbour's reputation by showing yourself to be kinder than all; make yourself God for the unfortunate, imitating God's mercy" (Orationes 14, 26 De Pauperum Amore: PG 35, 892bc).

Gregory teaches us first and foremost the importance and necessity of prayer. He says: "It is necessary to remember God more often than one breathes" (Orationes 27, 4: PG 250, 78), because prayer is the encounter of God's thirst with our thirst. God is thirsting for us to thirst for him (cf. Orationes 40, 27: SC 358, 260).

In prayer, we must turn our hearts to God, to consign ourselves to him as an offering to be purified and transformed. In prayer we see all things in the light of Christ, we let our masks fall and immerse ourselves in the truth and in listening to God, feeding the fire of love.

In a poem which is at the same time a meditation on the purpose of life and an implicit invocation to God, Gregory writes: "You have a task, my soul, a great task if you so desire. Scrutinize yourself seriously, your being, your destiny; where you come from and where you must rest; seek to know whether it is life that you are living or if it is something more. You have a task, my soul, so purify your life: Please consider God and his mysteries, investigate what existed before this universe and what it is for you, where you come from and what your destiny will be. This is your task, my soul; therefore, purify your life" (Carmina [historica] 2, 1, 78: PG 37, 1425-1426).

The holy Bishop continuously asked Christ for help, to be raised and set on his way: "I have been let down, O my Christ, by my excessive presumption: from the heights, I have fallen very low. But lift me now again so that I may see that I have deceived myself; if again I trust too much in myself, I shall fall immediately and the fall will be fatal" (Carmina [historica] 2, 1, 67: PG 37, 1408).

So it was that Gregory felt the need to draw close to God in order to overcome his own weariness. He experienced the impetus of the soul, the vivacity of a sensitive spirit and the instability of transient happiness.

For him, in the drama of a life burdened by the knowledge of his own weakness and wretchedness, the experience of God's love always gained the upper hand.

You have a task, soul, St Gregory also says to us, the task of finding the true light, of finding the true nobility of your life. And your life is encountering God, who thirsts for our thirst.

To special groups

I am pleased to greet all the English-speaking visitors and pilgrims present at today's Audience, especially the groups from England, Ireland, Hungary, Sweden, Japan, Australia and the United States of America. Upon all of you, I invoke Almighty God's Blessings of joy and peace.

Lastly, as usual, a cordial greeting to the young people, to the sick and to the newly-weds. Let us raise our eyes to Heaven to contemplate the splendour of the Holy Mother of God, whom today the liturgy invites us to invoke as our Queen.

Dear young people, place yourselves and all your projects under the motherly protection of the One who gave the Saviour to the world.

Dear sick people, as you wait to recover your health, pray to her every day to obtain the strength to face patiently the trial of suffering.

Dear newly-weds, develop a sincere devotion to her, so that she may be near you in your daily life.

© Copyright 2007 - Libreria Editrice Vaticana

Copyright © Dicastero per la Comunicazione - Libreria Editrice Vaticana

SOURCE : https://www.vatican.va/content/benedict-xvi/en/audiences/2007/documents/hf_ben-xvi_aud_20070822.html


Saint Gregory of Nazianzus. By Francesco Bartolozzi  (–1815) after Domenichino


ST. GREGORY NAZIANZEN.

DOCTOR OF THE CHURCH

GREGORY was born of saintly parents, and was the chosen friend of St. Basil. They studied together at Athens, turned at the same time from the fairest worldly prospects, and for some years lived together in seclusion, self-discipline, and toil. Gregory was raised, almost by force, to the priesthood; and was in time made Bishop of Nazianzum by St. Basil, who had become Archbishop of Caesarea. When he was fifty years old, he was chosen, for his rare gifts and his conciliatory disposition, to be Patriarch of Constantinople, then distracted and laid waste by Arian and other heretics. In that city he labored with wonderful success. The Arians were so irritated at the decay of their heresy that they pursued the Saint with outrage, calumny, and violence, and at length resolved to take away his life. For this purpose they chose a resolute young man, who readily undertook the sacrilegious commission. But God did not allow him to carry it out. He was touched with remorse, and cast himself at the Saint's feet, avowing his sinful intent. St. Gregory at once forgave him, treated him with all kindness, and received him amongst his friends, to the wonder and edification of the whole city, and to the confusion of the heretics, whose crime had served only as a foil to the virtue of the Saint. St. Jerome boasts that he had sat at his feet, and calls him his master and his catechist in Holy Scripture. But his lowliness, his austerities, the insignificance of his person, and above all his very success, drew down on him the hatred of the enemies of the Faith. He was persecuted by the magistrates, stoned by the rabble, and thwarted and deserted even by his brother bishops. During the second General Council, he resigned his see, hoping thus to restore peace to the tormented city, and retired to his native town, where he died A.D. 390, He was a graceful poet, a preacher at once eloquent and solid ; and as a champion of the Faith so well equipped, so strenuous, and so exact, that he is called St. Gregory the Theologian.

REFLECTION.-"We must overcome our enemies," said St. Gregory, by gentleness; win them over by forbearance. Let them be punished by their own conscience, not by our wrath. Let us not at once wither the fig-tree, from which a more skilful gardener may yet entice fruit."

INTERCESSORY PRAYER: Today, ask Saint Gregory to pray for the theologians and priests that teach the Catholic faith in the spoken and written word.

SOURCE : http://jesus-passion.com/saint_gregory_nazianzen1.htm



St. Gregory of Nazianzus

Doctor of the Church, born at Arianzus, in Asia Minor, c. 325; died at the same place, 389. He was son — one of three children — of Gregory, Bishop of Nazianzus (329-374), in the southwest of Cappadocia, and of Nonna, a daughter of Christian parents. The saint's father was originally a member of the heretical sect of the Hypsistarii, or Hypsistiani, and was converted to Catholicity by the influence of his pious wife. His two sons, who seem to have been born between the dates of their father's priestly ordination and episcopal consecration, were sent to a famous school at Caesarea, capital of Cappadocia, and educated by Carterius, probably the same one who was afterwards tutor of St. John Chrysostom. Here commenced the friendship between Basil and Gregory which intimately affected both their lives, as well as the development of the theology of their age. From Caesarea in Cappadocia Gregory proceeded to Caesarea in Palestine, where he studied rhetoric under Thespesius; and thence to Alexandria, of which Athanasius was then bishop, through at the time in exile. Setting out by sea fromAlexandria to Athens, Gregory was all but lost in a great storm, and some of his biographers infer — though the fact is not certain — that when in danger of death he and his companions received the rite of baptism. He hadcertainly not been baptized in infancy, though dedicated to God by his pious mother; but there is some authority for believing that he received the sacrament, not on his voyage to Athens, but on his return to Nazianzus some years later. At Athens Gregory and Basil, who had parted at Caesarea, met again, renewed their youthful friendship, and studied rhetoric together under the famous teachers Himerius and Proaeresius. Among their fellow students was Julian, afterwards known as the Apostate, whose real character Gregory asserts that he had even then discerned and thoroughly distrusted him. The saint's studies at Athens (which Basil left before his friend) extended over some ten years; and when he departed in 356 for his native province, visitingConstantinople on his way home, he was about thirty years of age.

Arrived at Nazianzus, where his parents were now advanced in age, Gregory, who had by this time firmly resolved to devote his life and talents to God, anxiously considered the plan of his future career. To a young man of his high attainments a distinguished secular career was open, either that of a lawyer or of a professor of rhetoric; but his yearnings were for the monastic or ascetic life, though this did not seem compatible either with the Scripture studies in which he was deeply interested, or with his filial duties at home. As was natural, he consulted his beloved friend Basil in his perplexity as to his future; and he has left us in his own writings an extremely interesting narrative of their intercourse at this time, and of their common resolve (based on somewhat different motives, according to the decided differences in their characters) to quit the world for the service of God alone. Basil retired to Pontus to lead the life of a hermit; but finding that Gregory could not join him there, came and settled first at Tiberina (near Gregory's own home), then at Neocæsarea, in Pontus, where he lived in holy seclusion for some years, and gathered round him a brotherhood of cenobites, among whom his friend Gregory was for a time included. After a sojourn here for two or three years, during which Gregory edited, with Basil some of the exegetical works of Origen, and also helped his friend in the compilation of his famous rules, Gregory returned to Nazianzus, leaving with regret the peaceful hermitage where he and Basil (as he recalled in their subsequent correspondence) had spent such a pleasant time in the labour both of hands and of heads. On his return home Gregory was instrumental in bringing back to orthodoxy his father who, perhaps partly in ignorance, had subscribed the heretical creed of Rimini; and the aged bishop, desiring his son's presence and support, overruled his scrupulous shrinking from the priesthood, and forced him to acceptordination (probably at Christmas, 361). Wounded and grieved at the pressure put upon him, Gregory fled back to his solitude, and to the company of St. Basil; but after some weeks' reflection returned to Nazianzus, where he preached his first sermon on Easter Sunday, and afterward wrote the remarkable apologetic oration, which is really a treatise on the priestly office, the foundation of Chrysostom's "De Sacerdotio", of Gregory the Great's "Cura Pastoris", and of countless subsequent writings on the same subject.

During the next few years Gregory's life at Nazianzus was saddened by the deaths of his brother Caesarius and his sister Gorgonia, at whose funerals he preached two of his most eloquent orations, which are still extant. About this time Basil was made bishop of Caesarea and Metropolitan of Cappadocia, and soon afterwards theEmperor Valens, who was jealous of Basil's influence, divided Cappadocia into two provinces. Basil continued to claim ecclesiastical jurisdiction, as before, over the whole province, but this was disputed by Anthimus, Bishop ofTyana, the chief city of New Cappadocia. To strengthen his position Basil founded a new see at Sasima, resolved to have Gregory as its first bishop, and accordingly had him consecrated, though greatly against his will.Gregory, however, was set against Sasima from the first; he thought himself utterly unsuited to the place, and the place to him; and it was not long before he abandoned his diocese and returned to Nazianzus as coadjutor to his father. This episode in Gregory's life was unhappily the cause of an estrangement between Basil and himself which was never altogether removed; and there is no extant record of any correspondence between them subsequent to Gregory's leaving Sasima. Meanwhile he occupied himself sedulously with his duties as coadjutor to his aged father, who died early in 374, his wife Nonna soon following him to the grave. Gregory, who was now left without family ties, devoted to the poor the large fortune which he had inherited, keeping for himself only a small piece of land at Arianzus. He continued to administer the diocese for about two years, refusing, however, to become the bishop, and continually urging the appointment of a successor to his father. At the end of 375 he withdrew to a monastery at Seleuci, living there in solitude for some three years, and preparing (though he knewit not) for what was to be the crowning work of his life. About the end of this period Basil died. Gregory's own state of health prevented his being present either at the deathbed or funeral; but he wrote a letter of condolence to Basil's brother, Gregory of Nyssa, and composed twelve beautiful memorial poems or epitaphs to his departed friend.

Three weeks after Basil's death, Theodosius was advanced by the Emperor Gratian to the dignity of Emperor of the East. Constantinople, the seat of his empire, had been for the space of about thirty years (since the death of the saintly and martyred Bishop Paul) practically given over too Arianism, with an Arian prelate, Demophilus,enthroned at St. Sophia's. The remnant of persecuted Catholics, without either church or pastor, applied toGregory to come and place himself at their head and organize their scattered forces; and many bishops supported the demand. After much hesitation he gave his consent, proceeded to Constantinople early in the year 379, and began his mission in a private house which he describes as "the new Shiloh where the Ark was fixed", and as "an Anastasia, the scene of the resurrection of the faith". Not only the faithful Catholics, but many heretics gathered in the humble chapel of the Anastasia, attracted by Gregory's sanctity, learning and eloquence; and it was in this chapel that he delivered the five wonderful discourses on the faith of Nicaea — unfolding the doctrine of the Trinity while safeguarding the Unity of the Godhead — which gained for him, alone of all Christianteachers except the Apostle St. John, the special title of Theologus or the Divine. He also delivered at this time the eloquent panegyrics on St. CyprianSt. Athanasius, and the Machabees, which are among his finest oratorical works. Meanwhile he found himself exposed to persecution of every kind from without, and was actually attacked in his own chapel, whilst baptizing his Easter neophytes, by a hostile mob of Arians from St. Sophia's, among them being Arian monks and infuriated women. He was saddened, too, by dissensions among his own little flock, some of whom openly charged him with holding Tritheistic errorsSt. Jerome became about this time his pupil and disciple, and tells us in glowing language how much he owed to his erudite and eloquent teacher. Gregorywas consoled by the approval of Peter, Patriarch of Constantinople (Duchesne's opinion, that the patriarch was from the first jealous or suspicious of the Cappadocian bishop's influence in Constantinople, does not seem sufficiently supported by evidence), and Peter appears to have been desirous to see him appointed to thebishopric of the capital of the East. Gregory, however, unfortunately allowed himself to be imposed upon by a plausible adventurer called Hero, or Maximus, who came to Constantinople from Alexandria in the guise (long hair, white robe, and staff) of a Cynic, and professed to be a convert to Christianity, and an ardent admirer ofGregory's sermons. Gregory entertained him hospitably, gave him his complete confidence, and pronounced a public panegyric on him in his presence. Maximus's intrigues to obtain the bishopric for himself found support in various quarters, including Alexandria, which the patriarch Peter, for what reason precisely it is not known, had turned against Gregory; and certain Egyptian bishops deputed by Peter, suddenly, and at night, consecrated and enthroned Maximus as Catholic Bishop of Constantinople, while Gregory was confined to bed by illness. Gregory'sfriends, however, rallied round him, and Maximus had to fly from Constantinople. The Emperor Theodosius, to whom he had recourse, refused to recognize any bishop other than Gregory, and Maximus retired in disgrace to Alexandria.

Theodosius received Christian baptism early in 380, at Thessalonica, and immediately addressed an edict to his subjects at Constantinople, commanding them to adhere to the faith taught by St. Peter, and professed by the Roman pontiff, which alone deserved to be called Catholic. In November, the emperor entered the city and called on Demophilus, the Arian bishop, to subscribe to the Nicene creed: but he refused to do so, and was banished from Constantinople. Theodosius determined that Gregory should be bishop of the new Catholic see, and himself accompanied him to St. Sophia's, where he was enthroned in presence of an immense crowd, who manifested their feelings by hand-clappings and other signs of joy. Constantinople was now restored to Catholic unity; the emperor, by a new edict, gave back all the churches to Catholic use; Arians and other heretics were forbidden to hold public assemblies; and the name of Catholic was restricted to adherents of the orthodox and Catholic faith.

Gregory had hardly settled down to the work of administration of the Diocese of Constantinople, whenTheodosius carried out his long-cherished purpose of summoning thither a general council of the Eastern Church. One hundred and fifty bishops met in council, in May, 381, the object of the assembly being, as Socrates plainly states, to confirm the faith of Nicaea, and to appoint a bishop for Constantinople (see THE FIRST COUNCIL OF CONSTANTINOPLE). Among the bishops present were thirty-six holding semi-Arian or Macedonian opinions; and neither the arguments of the orthodox prelates nor the eloquence of Gregory, who preached at Pentecost, in St. Sophia's, on the subject of the Holy Spirit, availed to persuade them to sign the orthodox creed. As to the appointment of the bishopric, the confirmation of Gregory to the see could only be a matter of form. The orthodox bishops were all in favor, and the objection (urged by the Egyptian and Macedonian prelates who joined the council later) that his translation from one see to another was in opposition to a canon of the Nicene council was obviously unfounded. The fact was well known that Gregory had never, after his forced consecration at the instance of Basil, entered into possession of the See of Sasima, and that he had later exercised his episcopalfunctions at Nazianzus, not as bishop of that diocese, but merely as coadjutor of his father. Gregory succeeded Meletius as president of the council, which found itself at once called on to deal with the difficult question of appointing a successor to the deceased bishop. There had been an understanding between the two orthodox parties at Antioch, of which Meletius and Paulinus had been respectively bishops that the survivor of either should succeed as sole bishop. Paulinus, however, was a prelate of Western origin and creation, and the Eastern bishops assembled at Constantinople declined to recognize him. In vain did Gregory urge, for the sake of peace, the retention of Paulinus in the see for the remainder of his life, already fare advanced; the Fathers of the council refused to listen to his advice, and resolved that Meletius should be succeeded by an Oriental priest. "It was in the East that Christ was born", was one of the arguments they put forward; and Gregory's retort, "Yes, and it was in the East that he was put to death", did not shake their decision. Flavian, a priest of Antioch, was electedto the vacant see; and Gregory, who relates that the only result of his appeal was "a cry like that of a flock of jackdaws" while the younger members of the council "attacked him like a swarm of wasps", quitted the council, and left also his official residence, close to the church of the Holy Apostles.

Gregory had now come to the conclusion that not only the opposition and disappointment which he had met with in the council, but also his continued state of ill-health, justified, and indeed necessitated, his resignation of the See of Constantinople, which he had held for only a few months. He appeared again before the council, intimated that he was ready to be another Jonas to pacify the troubled waves, and that all he desired was rest from his labours, and leisure to prepare for death. The Fathers made no protest against this announcement, which some among them doubtless heard with secret satisfaction; and Gregory at once sought and obtained from the emperor permission to resign his see. In June, 381, he preached a farewell sermon before the council and in presence of an overflowing congregation. The peroration of this discourse is of singular and touching beauty, and unsurpassed even among his many eloquent orations. Very soon after its delivery he left Constantinople(Nectarius, a native of Cilicia, being chosen to succeed him in the bishopric), and retired to his old home at Nazianzus. His two extant letters addressed to Nectarius at his time are noteworthy as affording evidence, by their spirit and tone, that he was actuated by no other feelings than those of interested goodwill towards the diocese of which he was resigning the care, and towards his successor in the episcopal charge. On his return to Nazianzus, Gregory found the Church there in a miserable condition, being overrun with the erroneous teaching of Apollinaris the Younger, who had seceded from the Catholic communion a few years previously, and died shortly after Gregory himself. Gregory's anxiety was now to find a learned and zealous bishop who would be able to stem the flood of heresy which was threatening to overwhelm the Christian Church in that place. All his efforts were at first unsuccessful, and he consented at length with much reluctance to take over the administration of the diocese himself. He combated for a time, with his usual eloquence and as much energy as remained to him, the false teaching of the adversaries of the Church; but he felt himself too broken in health to continue the active work of the episcopate, and wrote to the Archbishop of Tyana urgently appealing to him to provide for the appointment of another bishop. His request was granted, and his cousin Eulalius, a priest of holy life to whom he was much attached, was duly appointed to the See of Nazianzus. This was toward the end of the year 383, and Gregory, happy in seeing the care of the diocese entrusted to a man after his own heart, immediately withdrew to Arianzus, the scene of his birth and his childhood, where he spent the remaining years of his life in retirement, and in the literary labours, which were so much more congenial to his character than the harassing work ofecclesiastical administration in those stormy and troubled times.

Looking back on Gregory's career, it is difficult not to feel that from the day when he was compelled to accept priestly orders, until that which saw him return from Constantinople to Nazianzus to end his life in retirement and obscurity, he seemed constantly to be placed, through no initiative of his own, in positions apparently unsuited to his disposition and temperament, and not really calculated to call for the exercise of the most remarkable and attractive qualities of his mind and heart. Affectionate and tender by nature, of highly sensitive temperament, simple and humble, lively and cheerful by disposition, yet liable to despondency and irritability, constitutionally timid, and somewhat deficient, as it seemed, both in decision of character and in self-control, he was very human, very lovable, very gifted — yet not, one might be inclined to think, naturally adapted to play the remarkable part which he did during the period preceding and following the opening of the Council of Constantinople. He entered on his difficult and arduous work in that city within a few months of the death ofBasil, the beloved friend of his youth; and Newman, in his appreciation of Gregory's character and career, suggests the striking thought that it was his friend's lofty and heroic spirit which had entered into him, andinspired him to take the active and important part which fell to his lot in the work of re-establishing the orthodox and Catholic faith in the eastern capital of the empire. It did, in truth, seem to be rather with the firmness and intrepidity, the high resolve and unflinching perseverance, characteristic of Basil, than in his own propercharacter, that of a gentle, fastidious, retiring, timorous, peace-loving saint and scholar, that he sounded the war-trumpet during those anxious and turbulent months, in the very stronghold and headquarters of militant heresy, utterly regardless to the actual and pressing danger to his safety, and even his life which never ceased to menace him. "May we together receive", he said at the conclusion of the wonderful discourse which he pronounced on his departed friend, on his return to Asia from Constantinople, "the reward of the warfare which we have waged, which we have endured." It is impossible to doubt, reading the intimate details which he has himself given us of his long friendship with, and deep admiration of, Basil, that the spirit of his early and well-loved friend had to a great extent moulded and informed his own sensitive and impressionable personality and that it was this, under God, which nerved and inspired him, after a life of what seemed, externally, one almost of failure, to co-operate in the mighty task of overthrowing the monstrous heresy which had so long devastated the greater part of Christendom, and bringing about at length the pacification of the Eastern Church.

During the six years of life which remained to him after his final retirement to his birth-place, Gregory composed, in all probability, the greater part of the copious poetical works which have come down to us. These include a valuable autobiographical poem of nearly 2000 lines, which forms, of course, one of the most important sources of information for the facts of his life; about a hundred other shorter poems relating to his past career; and a large number of epitaphs, epigrams, and epistles to well-known people of the day. Many of his later personal poems refer to the continuous illness and severe sufferings, both physical and spiritual, which assailed him during his last years, and doubtless assisted to perfect him in those saintly qualities which had never been wanting to him, rudely shaken though he had been by the trails and buffetings of his life. In the tiny plot of ground atArianzus, all (as has already been said) that remained to him of his rich inheritance, he wrote and meditated, as he tells, by a fountain near which there was a shady walk, his favourite resort. Here, too, he received occasional visits from intimate friends, as well as sometimes from strangers attracted to his retreat by his reputation for sanctity and learning; and here he peacefully breathed his last. The exact date of his death is unknown, but from a passage in Jerome (De Script. Eccl.) it may be assigned, with tolerable certainty, to the year 389 or 390.

Some account must now be given of Gregory's voluminous writings, and of his reputation as an orator and a theologian, on which, more than on anything else, rests his fame as one of the greatest lights of the Eastern Church. His works naturally fall under three heads, namely his poems, his epistles, and his orations. Much, though by no means all, of what he wrote has been preserved, and has been frequently published, the editio princeps of the poems being the Aldine (1504), while the first edition of his collected works appeared in Paris in 1609-11. The Bodleian catalogue contains more than thirty folio pages enumerating various editions of Gregory'sworks, of which the best and most complete are the Benedictine edition (two folio volumes, begun in 1778, finished in 1840), and the edition of Migne (four volumes XXXV - XXXVIII, in P.G., Paris, 1857 - 1862).

Poetical compositions

These, as already stated, comprise autobiographical verses, epigrams, epitaphs and epistles. The epigrams have been translated by Thomas Drant (London, 1568), the epitaphs by Boyd (London, 1826), while other poems have been gracefully and charmingly paraphrased by Newman in his "Church of the Fathers". Jerome and Suidas say that Gregory wrote more than 30,000 verses; if this is not an exaggeration, fully two-thirds of them have been lost. Very different estimates have been formed of the value of his poetry, the greater part of which was written in advanced years, and perhaps rather as a relaxation from the cares and troubles of life than as a serious pursuit. Delicate, graphic, and flowing as are many of his verses, and giving ample evidence of the cultured andgifted intellect which produced them, they cannot be held to parallel (the comparison would be an unfair one, had not many of them been written expressly to supersede and take the place of the work of heathen writers) the great creations of the classic Greek poets. Yet Villemain, no mean critic, places the poems in the front rank of Gregory's compositions, and thinks so highly of them that he maintains that the writer ought to be called, pre-eminently, not so much the theologian of the East as "the poet of Eastern Christendom".

Prose epistles

These, by common consent, belong to the finest literary productions of Gregory's age. All that are extant are finished compositions; and that the writer excelled in this kind of composition is shown from one of them (Ep. ccix, to Nicobulus) in which he enlarges with admirable good sense on the rules by which all letter-writers should be guided. It was at the request of Nicobulus, who believed, and rightly, that these letters contained much of permanent interest and value, that Gregory prepared and edited the collection containing the greater number of them which has come down to us. Many of them are perfect models of epistolary style — short, clear, couched in admirably chosen language, and in turn witty and profound, playful, affectionate and acute.

Orations

Both in his own time, and by the general verdict of posterity, Gregory was recognized as one of the very foremost orators who have ever adorned the Christian Church. Trained in the finest rhetorical schools of his age, he did more than justice to his distinguished teachers; and while boasting or vainglory was foreign to his nature, he frankly acknowledged his consciousness of his remarkable oratorical gifts, and his satisfaction at having been enabled to cultivate them fully in his youth. Basil and Gregory, it has been said, were the pioneers of Christian eloquence, modeled on, and inspired by, the noble and sustained oratory of Demosthenes and Cicero, and calculated to move and impress the most cultured and critical audiences of the age. Only comparatively few of the numerous orations delivered by Gregory have been preserved to us, consisting of discourses spoken by him on widely different occasions, but all marked by the same lofty qualities. Faults they have, of course: lengthy digressions, excessive ornament, strained antithesis, laboured metaphors, and occasional over-violence of invective. But their merits are far greater than their defects, and no one can read them without being struck by the noble phraseology, perfect command of the purest Greek, high imaginative powers, lucidity and incisiveness of thought, fiery zeal and transparent sincerity of intention, by which they are distinguished. Hardly any of Gregory's extant sermons are direct expositions of Scripture, and they have for this reason been adversely criticized. Bossuet, however, points out with perfect truth that many of these discourses are really nothing but skillful interweaving of Scriptural texts, a profound knowledge of which is evident from every line of them.

Gregory's claims to rank as one of the greatest theologians of the early Church are based, apart from his reputation among his contemporaries, and the verdict of history in his regard, chiefly on the five great "Theological Discourses" which he delivered at Constantinople in the course of the year 380. In estimating the scope and value of these famous utterances, it is necessary to remember what was the religious condition ofConstantinople when Gregory, at the urgent instance of Basil, of many other bishops, and of the sorely-tried Catholics of the Eastern capital, went thither to undertake the spiritual charge of the faithful. It was less as an administrator, or an organizer, than as a man of saintly life and of oratorical gifts famous throughout the Eastern Church, that Gregory was asked, and consented, to undertake his difficult mission; and he had to exercise thosegifts in combating not one but numerous heresies which had been dividing and desolating Constantinople for many years. Arianism in every form and degree, incipient, moderate, and extreme, was of course the great enemy, but Gregory had also to wage war against the Apollinarian teaching, which denied the humanity of Christ, as well as against the contrary tendency — later developed into Nestorianism — which distinguished between theSon of Mary and the Son of God as two distinct and separate personalities.

A saint first, and a theologian afterwards, Gregory in one of his early sermons at the Anastasia insisted on the principle of reverence in treating of the mysteries of faith (a principle entirely ignored by his Arian opponents), and also on the purity of life and example which all who dealt with these high matters must show forth if their teaching was to be effectual. In the first and second of the five discourses he develops these two principles at some length, urging in language of wonderful beauty and force the necessity for all who would know God aright to lead a supernatural life, and to approach so sublime a study with a mind pure and free from sin. The third discourse (on the Son) is devoted to a defence of the Catholic doctrine of the Trinity, and a demonstration of its consonance with the primitive doctrine of the Unity of God. The eternal existence of the Son and Spirit are insisted on, together with their dependence on the Father as origin or principle; and the Divinity of the Son is argued from Scripture against the Arians, whose misunderstanding of various Scripture texts is exposed and confuted. In the fourth discourse, on the same subject, the union of the Godhead and Manhood in ChristIncarnate is set forth and luminously proved from Scripture and reason. The fifth and final discourse (on the Holy Spirit) is directed partly against the Macedonian heresy, which denied altogether the Divinity of the Holy Ghost, and also against those who reduced the Third Person of the Trinity to a mere impersonal energy of the Father.Gregory, in reply to the contention that the Divinity of the Spirit is not expressed in Scripture, quotes andcomments on several passages which teach the doctrine by implication, adding that the full manifestation of this great truth was intended to be gradual, following on the revelation of the Divinity of the Son. It is to be noted that Gregory nowhere formulates the doctrine of the Double Procession, although in his luminous exposition of the Trinitarian doctrine there are many passages which seem to anticipate the fuller teaching of the Quicumque vult. No summary, not even a faithful verbal translation, can give any adequate idea of the combined subtlety and lucidity of thought, and rare beauty of expression, of these wonderful discourses, in which, as one of hisFrench critics truly observes, Gregory "has summed up and closed the controversy of a whole century". The best evidence of their value and power lies in the fact that for fourteen centuries they have been a mine whence the greatest theologians of Christendom have drawn treasures of wisdom to illustrate and support their own teaching on the deepest mysteries of the Catholic Faith.

Sources

Acta SS.; Lives prefixed to MIGNE, P.G. (1857) XXXV, 147-303; Lives of the Saints collected from Authentick Records (1729), II; BARONIUS, De Vita Greg. Nazianz. (Rome, 1760); DUCHESNE, Hist. Eccl., ed. BRIGHT (Oxford, 1893), 195, 201, etc.; ULLMAN, Gregorius v. Nazianz der Theologe (Gotha, 1867), tr. COX (Londone, 1851); BENOIT, Saint Grég. de Nazianze (Paris, 1876); BAUDUER, Vie de S. Grég. de Nazianze (Lyons, 1827); WATKINS in Dict. Christ. Biog., s.v. Gregorius Nazianzenus; FLEURY, Hist. Ecclésiastique (Paris, 1840), II, Bk. XVIII; DE BROGLIE, L'Église et l'Empire Romain au IV siecle (Paris, 1866), V; NEWMAN, The arians of the Fourth Century (London, 1854), 214-227; IDEM, Church of the Fathers in Historical Sketches; BRIGHT, The Age of the Fathers (London, 1903), I, 408-461; PUSEY, The Councils of the Church A.D. 31 - A.D. 381 (Oxford, 1857), 276-323; HORE, Eighteen Centuries of the Orthodox Greek Church (London, 1899), 162, 164, 168, etc; TILLEMONT, Mem. Hist. Eccles., IX; MASON, Five Theolog. Discourses of Greg. of Nazianz. (Cambridge, 1899).

Hunter-Blair, Oswald. "St. Gregory of Nazianzus." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company,1910. 9 May 2015 <http://www.newadvent.org/cathen/07010b.htm>.

Transcription. This article was transcribed for New Advent by Mike Humphrey.

Ecclesiastical approbation. Nihil Obstat. June 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Copyright © 2021 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.

SOURCE : http://www.newadvent.org/cathen/07010b.htm

Tomba di san Gregorio nella basilica di San Pietro in Vaticano

tomb of Saint Gregory of Nazianzus, Basilica di San Pietro; empty from 2004 (returned to Costantinople by pope G. P. II)

Reliquaire de Grégoire de Nazianze dans la basilique Saint-Pierre jusqu'en 2004


ST GREGORY NAZIANZEN, B. C., DOCTOR OF THE CHURCH—328-389 A D.

Feast: January 2

From his own works, and other monuments of that age. See Gregory of Caesarea, who writ his life in 940; Hermant, Tillemont, t. ix., Ceillier, t. vii.; also the life of this saint, compiled from his works by Baronius, published by Alberici, in an appendix to the life and letters of that cardinal, in 1759, t. ii.]

St Gregory who, from his profound skill in sacred learning, is surnamed the Theologian, was a native of Arianzum, an obscure village in the territory of Nazianzum, a small town in Cappadocia not far from Caesarea His parents are both honoured in the calendars of the church: his father on the 1st of January and his mother Nonna on the 5th of August. She drew down the blessing of heaven upon her family by most bountiful and continual alms-deeds, in which she knew one of the greatest advantages of riches to consist; yet, to satisfy the obligation of justice which she owed to her children, she by her prudent economy improved at the same time their patrimony. The greatest part of her time she devoted to holy prayer; and her respect and attention to the least thing which regarded religion is not to be expressed. His father, whose name also was Gregory, was from his infancy a worshipper of false gods, but of the sect called the Hipsistarii, on account of the profession they made of adoring the Most High God. The prayers and tears of Nonna at length obtained of God the conversion of her husband, whose integrity in the discharge of the chief magistracy of his town and the practice of strict moral virtue prepared him for such a change. His son has left us the most edifying detail of his humility, holy zeal, and other virtues.[1] He had three children, Gorgonia, Gregory, and Caesarius, who was the youngest. Gregory was the fruit of the most earnest prayers of his mother who, upon his birth, offered him to God for the service of his church. His virtuous parents gave him the strongest impressions of piety in his tender age; and his chief study, from his very infancy, was to know God by the help of pious books, in the reading whereof he was very assiduous.

Having acquired grammar-learning in the schools of his own country, and being formed to piety by domestic examples, he was sent to Caesarea, in Palestine, where the study of eloquence flourished. He pursued the same studies some time at Alexandria, and there embarked for Athens in November. The vessel was beaten by a furious storm during twenty days, without any hopes either for the ship or passengers; all which time he lay upon the deck, bemoaning the danger of his soul on account of his not having been as yet baptized, imploring the divine mercy with many tears and loud groans, and frequently renewing his promise of devoting himself entirely to God in case he survived the danger. God was pleased to hear his prayer: the tempest ceased and the vessel arrived safe at Rhodes, and soon after at Aegina, an island near Athens. He had passed through Caesarea of Cappadocia in his road to Palestine; and making some stay there to improve himself under the great masters of that city, had contracted an acquaintance with the great St. Basil, which he cultivated at Athens, whither that saint followed him soon after. The intimacy between these two saints became from that time the most perfect model of holy friendship, and nothing can be more tender than the epitaph which St. Gregory composed upon his friend. Whilst they pursued their studies together, they shunned the company of those scholars who sought too much after liberty, and conversed only with the diligent and virtuous. They avoided all feasting and vain entertainments; and were acquainted only with two streets, one that led to the church and the other to the schools. Riches they despised and accounted as thorns, employing their allowance in supplying themselves with bare necessaries for an abstemious and slender subsistence, and disposing of the remainder in behalf of the poor. Envy had no place in them; sincere love made each of them esteem his companion's honour and advantage as his own; they were to each other a mutual spur to all good, and by a holy emulation neither of them would be outdone by the other in fasting, prayer, or the exercise of any virtue. Saint Basil left Athens first. The progress which St. Gregory made here in eloquence, philosophy, and the sacred studies appears by the high reputation which he acquired, and by the monuments which he has left behind him. But his greatest happiness and praise was, that he always made the love and fear of God his principal affair, to which he referred his studies and all his endeavours. In 355 Julian, afterwards emperor, came to Athens, where he spent some months with St. Basil and St. Gregory in the study of profane literature and the holy scriptures. St. Gregory then prognosticated what a mischief the empire was breeding up in that monster—from the levity of his carriage, the rolling and wandering of his eyes, the fierceness of his looks, the tossing of his head, the shrugging up of his shoulders, his uneven gait, his loud and unseasonable laughter, his rash and incoherent discourse—the indications of an unsettled and arrogant mind.[2] The year following, our saint left Athens for Nazianzum and took Constantinople in his way. Here he found his brother Gesarius arrived not long before from Alexandria, where he had accomplished himself in all the polite learning of that age and applied himself particularly to physic. The Emperor Constantius honoured him with his favour and made him his chief physician. His generosity appeared I in this station by his practice of physic, even among the rich, without the inducement of either fee or reward. He was also a father to the poor, on whom he bestowed the greatest part of his income. Gregory was importuned by many to make his appearance at the bar, or at least to teach rhetoric, as that which would afford him the best means to display talents and raise his fortune in the world. But he answered that he totally devoted himself to the service of God.

The first thing he did after his return to Nazianzum was to fulfil his engagement of consecrating himself entirely to God by receiving baptism at the hands of his father. This he did without reserve: "I have," says he,[3] "given all I have to him from whom I received it, and have taken him alone for my whole possession. I have consecrated to him my goods, my glory, my health, my tongue, and talents. All the fruit I have received from these advantages has been the happiness of despising them for Christ's sake." From that moment never was man more dead to ambition, riches, pleasures, or reputation. He entertained no secret affection for the things of this world, but trampled under his feet all its pride and perishable goods; finding no ardour, no relish, no pleasure but in God and in heavenly things. His diet was coarse bread, with salt and water.[4] He lay upon the ground; wore nothing but what was coarse and vile. He worked hard all day, spent a considerable part of the night in singing the praises of God, or in contemplation.[5] With riches he contemned also profane eloquence, on which he had bestowed so much pains, making an entire sacrifice of it to Jesus Christ. His classics and books of profane oratory he abandoned to the worms and moths.[6] He regarded the greatest honours as vain dreams, which only deceive men, and dreaded the precipices down which ambition drags its inconsiderate slaves. Nothing appeared to him comparable to the life which a man leads who is dead to himself and his sensual inclinations; who lives as it were out of the world, and has no other conversation but with God.[7] However, he for some time took upon him the care of his father's household and the management of his affairs. He was afflicted with several sharp fits of sickness, caused by his extreme austerities and continual tears, which often did not suffer him to sleep.[8] He rejoiced in his distempers, because in them he found the best opportunities of mortification and self-denial.[9] The immoderate laughter, which his cheerful disposition had made him subject to in his youth, was afterwards the subject of his tears. He obtained so complete a conquest over the passion of anger as to prevent all indeliberate motions of it, and became totally indifferent in regard to all that before was most dear to him. His generous liberality to the poor made him always as destitute of earthly goods as the poorest, and his estate was common to all who were in necessity, as a port is to all at sea.[10] Never does there seem to have been a greater lover of retirement and silence. He laments the excesses into which talkativeness draws men, and the miserable itch that prevails in most people to become teachers of others.[11]

It was his most earnest desire to disengage himself from the converse of men and the world, that he might more freely enjoy that of heaven. He accordingly, in 358, joined St. Basil in the solitude into which he had retreated, situate near the river Iris, in Pontus. Here, watching, fasting, prayer, studying the holy scriptures, singing psalms, and manual labour employed their whole time. As to their exposition of the divine oracles, they were guided in this not by their own lights and particular way of thinking, but, as Rufinus writes,[12] by the interpretation which the ancient fathers and doctors of the church had delivered concerning them. But this solitude Gregory enjoyed only just long enough to be enamoured of its sweetness, being soon recalled back by his father, then above eighty, to assist him in the government of his flock. To draw the greater succour from him he ordained him priest by force and when he least expected it. This was performed in the church on some great festival, and probably on Christmas Day in 361. He knew the sentiments of his son with regard to that charge, and his invincible reluctance on several accounts, which was the reason of his taking this method. The saint accordingly speaks of his ordination as a kind of tyranny which he knew not well how to digest; in which sentiments he flew into the deserts of Pontus and sought relief in the company of his dear friend St. Basil, by whom he had been lately importuned to return. Many censured this his flight, ascribing it to pride, obstinacy, and the like motives. Gregory likewise, himself, reflecting at leisure on his own conduct and the punishment of the prophet Jonas for disobeying the command of God, came to a resolution to go back to Nazianzum; where, after a ten weeks' absence, he appeared again on Easter Day, and there preached his first sermon on that great festival. This was soon after followed by another, which is extant, under the title of his apology for his flight.

In this discourse St. Gregory extols the unanimity of that church in faith and their mutual concord; but towards the end of the reign of Julian, an unfortunate division happened in it, which is mentioned by the saint in his first invective against that apostate prince.[13] The bishop, his father, hoping to gain certain persons to the church by condescension, admitted certain writing which had been drawn up by the secret favourers of Arianism in ambiguous and artful terms. This unwary condescension of the elder Gregory gave offence to the more zealous part of his flock, and especially to the monks, who refused thereupon to communicate with him. Our saint discharged his duty so well in this critical affair that he united the flock with their pastor without the least concession in favour of the error of those by whom his father had been tricked into a subscription against his intention and design, his faith being entirely pure. On the occasion of this joyful reunion our saint pronounced an elegant discourse.[14] Soon after the death of Julian he composed his two invective orations against that apostate. He imitates the severity which the prophets frequently made use of in their censure of wicked kings; but his design was to defend the church against the pagans by unmasking the injustice, impiety, and hypocrisy of its capital persecutor. The saint's younger brother, Caesarius, had lived in the court of Julian, highly honoured by that emperor for his learning and skill in physic. St. Gregory pressed him to forsake the family of an apostate prince, in which he could not live without being betrayed into many temptations and snares.[15] And so it happened; for Julian, after many caresses, assailed him by inveigling speeches, and at length, by a warm disputation in favour of idolatry. Caesarius answered him that he was a Christian, and such he was resolved always to remain. However, apprehensive of the dangers in which he lived, he soon after chose rather to resign his post than to run the hazard of his faith and a good conscience. He therefore left the court, though the emperor endeavoured earnestly to detain him. After the miserable death of the apostate, he appeared again with distinction in the courts of Jovian and Valens, and was made by the latter , or treasurer of the imperial rents, which office was but a step to higher dignities. In the discharge of this employment of Bithynia he happened to be at Nice in the great earthquake, which swallowed up the chief part of that city in 360. The treasurer, with some few others, escaped by being preserved through a wonderful providence in certain hollow parts of the ruins. St. Gregory improved this opportunity to urge him again to quit the world and its honours, and to consecrate to God alone a life for which he was indebted to him on so many accounts.[16] Gesarius, moved by so awakening an accident, listened to his advice and took a resolution to renounce the world; but returning home, fell sick and died in the fervour of his sacrifice, about the beginning of the year 368, leaving his whole estate to the poor.[17] He is named in the Roman Martyrology on the 25th of February. St. Gregory, extolling his virtue, says that whilst he enjoyed the honours of the world he looked upon the advantage of being a Christian as the first of his dignities and the most glorious of all his titles, reckoning all the rest dross and dung. He was buried at Nazianzum, and our saint pronounced his funeral panegyric, as he also did that of his holy sister Gorgonia, who died soon after. He extols her humility; her prayer often continued whole nights with tears; her modesty, prudence, patience, resignation, zeal, respect for the ministers of God and for holy places; her liberality to them and great charity to the poor; her penance, extraordinary care of the education of her children, &c. He mentions as miraculous her being cured of a palsy by praying at the foot of the altar, and her recovery after great wounds and bruises which she had received by a fall from her chariot.

In 372 Cappadocia was divided by the emperor into two provinces, and Tyana made the capital of that which was called the second. Anthimus, bishop of that city, pretended hence to an archiepiscopal jurisdiction over the second Cappadocia. St. Basil, the Metropolitan of Cappadocia, maintained that the civil division of the province had not infringed his jurisdiction, though he afterwards, for the sake of peace, yielded the second Cappadocia to the see of Tyana. He appointed our saint Bishop of Sasima, a small town in that division. Gregory stood out a long time, but at length submitted, overcome by the authority of his father and the influence of his friend. He accordingly received the episcopal consecration from the hands of St. Basil, at Caesarea, about the middle of the year 372. But he repaired to Nazianzum to wait a favourable opportunity of taking possession of his church of Sasima, which never happened; for Anthimus, who had in his interest the new governor, and was master of all the avenues and roads to that town, would by no means admit him. Basil reproached his friend with sloth; but St. Gregory answered him that he was not disposed to fight for a church.[18] He, however, charged himself with the government of that of Nazianzum under his father till his death, which happened the year following. St. Gregory pronounced his funeral panegyric in presence of St. Basil and of his mother, St. Nonna, who died shortly after. Holy solitude had been the constant object of his most earnest desires, and he had only waited the death of his father entirely to bury himself in it. Nevertheless, yielding to the importunities of others and to the necessities of the church of Nazianzum, he consented to continue his care of it till the neighbouring bishops could provide it with a pastor. But seeing this affair protracted, and finding himself afflicted with various distempers, he left that city and withdrew to Seleucia, the metropolis of Isauria, in 375, where he continued five years. The death of St. Basil, in 379, was to him a sensible affliction, and he then composed twelve epigrams or epitaphs to his memory; and some years after pronounced his panegyric at Caesarea, namely, in 381 or 382. The unhappy death of the persecuting emperor Valens, in 378, restored peace to the church. The Catholic pastors sought means to make up the breaches which heresy had made in many places. For this end they held several assemblies and sent zealous and learned men into the provinces in which the tyrant had made the greatest havoc. The church of Constantinople was of all others in the most desolate and abandoned condition, having groaned during forty years under the tyranny of the Arians, and the few Catholics who remained there having been long without a pastor and even without a church wherein to assemble. They, being well acquainted with our saint's merit, importuned him to come to their assistance, and were backed by several bishops, desirous that his learning, eloquence, and piety might restore that church to its splendour. But such were the pleasures he enjoyed in his beloved retirement at Seleucia, and in his thorough disengagement from the world, that for some time these united solicitations made little or no impression on him. They had, however, at length their desired effect. His body bent with age, his head bald, his countenance extenuated with tears and austerities, his poor garb, and his extreme poverty made but a mean appearance at Constantinople; and no wonder that he was at first ill received in that polite and proud city. The Arians pursued him with calumnies, raillieries, and insults. The prefects and governors added their persecutions to the fury of the populace, all which concurred to acquire him the glorious title of confessor. He lodged first in the house of certain relations, where the Catholics first assembled to hear him. He soon after converted it into a church and gave it the name of Anastasia, or the Resurrection, because the Catholic faith, which in that city had been hitherto oppressed, here seemed to be raised, as it were, from the dead. Sozomen relates that this name was confirmed to it by a miraculous raising to life of a woman then with child, who was killed by falling from a gallery in it, but returned to life by the prayers of the congregation.[19] Another circumstance afterwards confirmed in this church the same name. During the reign of the Emperor Leo the Thracian, about the year 460, the body of St. Anastasia, virgin and martyr, was brought from Sirmich to Constantinople and laid in this place, as is recorded by Theodorus the Reader.[20] But this church is not to be confounded with another of the same name, which was in the hands of the Novatians under Constantius and Julian the Apostate.[21]

In this small church Nazianzen preached, and every day assembled his little flock, which increased daily. The Arians and Apollinarists, joined with other sects, not content to defame and calumniate him, had recourse to violence on his person. They pelted him with stones as he went along the streets, and dragged him before the civil magistrates as a malefactor, charging him with tumult and sedition. But he comforted himself on reflecting that though they were the stronger party he had the better cause; though they possessed the churches, God was with him; if they had the populace on their side, the angels were on his, to guard him. St. Jerome coming out of the deserts of Syria to Constantinople became the disciple and scholar of St. Gregory, and one of those who studied the holy scripture under him, of which that great doctor glories in his writings. Our holy pastor, being a lover of solitude, seldom went abroad or made any visits, except such as were indispensable; and the time that was not employed in the discharge of his functions he devoted to prayer and meditation, spending a considerable part of the night in those holy exercises. His diet was herbs and a little salt with bread. His cheeks were furrowed with the tears which he shed, and he daily prostrated himself before God to implore his light and mercy upon his people. His profound learning, his faculty of forming the most noble conceptions of things, and the admirable perspicuity, elegance, and propriety with which he explained them, charmed all who heard him. The Catholics flocked to his discourses as men parching with thirst eagerly go to the spring to quench it. Heretics and pagans resorted to them, admiring his erudition and charmed with his eloquence. The fruits of his sermons were every day sensible; his flock became in a short time very numerous, and he purged the people of that poison which had corrupted their hearts for many years. St. Gregory heard, with blushing and confusion, the applause and acclamations with which his discourses were received; and his fear of this danger made him speak in public with a certain timidity and reluctance. He scorned to flatter the great ones, and directed his discourses to explain and corroborate the Catholic faith and reform the manners of the people. He taught them that the way to salvation was not to be ever disputing about matters of religion (an abuse that was grown to a great height at that time in Constantinople), but to keep the commandments,[22] to give alms, to exercise hospitality, to visit and serve the sick, to pray, sigh, and weep; to mortify the senses, repress anger, watch over the tongue, and subject the body to the spirit. The envy of the devil and of his instruments could not bear the success of his labours, and by exciting trouble found means to interrupt them. Maximus, a native of Alexandria, a cynic philosopher, but withal a Christian, full of the impudence and pride of that sect, came to Constantinople; and under an hypocritical exterior disguised a heart full of envy, ambition, covetousness, and gluttony. He imposed on several, and for some time on St. Gregory himself, who pronounced an enlogium of this man in 379, now extant, under the title of the Eulogium of the Philosopher Hero; but St. Jerome assures us that instead of Hero we ought to read Maximus. This wolf in sheep's clothing having gained one of the priests of the city, and some partizans among the laity, procured himself to be ordained Bishop of Constantinople in a clandestine manner, by certain Egyptian bishops who lately arrived on that intent. The irregularity of this proceeding stirred up all the world against the usurper. Pope Damasus writ to testify his affliction on that occasion, and called the election null. The Emperor Theodosius the Great, then at Thessalonica, rejected Maximus with indignation; and coming to Constantinople, proposed to Demophilus, the Arian bishop, either to receive the Nicene faith or to leave the city; and upon his preferring the latter, his majesty, embracing St. Gregory, assured him that the Catholics of Constantinople demanded him for their bishop, and that their choice was most agreeable to his own desires. Theodosius, within a few days after his arrival, drove the Arians out of all the churches in the city and put the saint in possession of the Church of St. Sophia, upon which all the other churches of the city depended. Here the clamours of the people were so vehement that Gregory might be their bishop that all was in confusion till the saint prevailed upon them to drop that subject and to join in praise and thanksgiving to the ever blessed Trinity for restoring among them the profession of the true faith. The emperor highly commended the modesty of the saint. But a council was necessary to declare the see vacant and the promotion of the Arian Demophilus and of the cynic Maximus void and null. A synod of all the East was then meeting at Constantinople, in which St. Meletius, Patriarch of Antioch, presided. He being the great friend and admirer of Nazianzen, the council took his cause into consideration before all others, declared the election of Maximus null, and established St. Gregory Bishop of Constantinople, without having any regard to his tears and expostulations. St. Meletius dying during the synod, St. Gregory presided in the latter sessions. To put an end to the schism between Meletius and Paulinus at Antioch, it had been agreed that the survivor should remain in sole possession of that see. This Nazianzen urged; but the oriental bishops were unwilling to own for patriarch one whom they had opposed. They therefore took great offence at this most just and prudent remonstrance, and entered into a conspiracy with his enemies against him. The saint, who had only consented to his election through the importunity of others, was most ready to relinquish his new dignity. This his enemies sought to deprive him of, together with his life, on which they made several attempts. Once, in particular, they hired a ruffian to assassinate him. But the villain, touched with remorse, repaired to the saint with many tears, wringing his hands, beating his breast, and confessing his black attempt, which he should have put in execution had not Providence interposed. The good bishop replied: "May God forgive you; his gracious preservation obliges me freely to pardon you. Your attempt has now made you mine. One only thing I beg of you, that you forsake your heresy and sincerely give yourself to God." Some warm Catholics complained of his lenity and indulgence towards the Arians, especially those who had shown themselves violent persecutors under the former reigns.

In the meantime the bishops of Egypt and those of Macedonia arriving at the council, though all equally in the interest of Paulinus of Antioch, complained that Gregory's election was uncanonical, it being forbidden by the canons to transfer bishops from one see to another. Nazianzen calmly answered that those canons had lost their force by long disuse: which was most notorious in the East. Nor did they in the least regard his case; for he had never taken possession of the see of Sasima, and only governed that of Nazianzum as vicar under his father. However, seeing a great ferment among the prelates and people, he cried out in the assembly, "If my holding the see of Constantinople gives any disturbance, behold I am very willing, like Jonas, to be cast into the sea to appease the storm, though I did not raise it. If all followed my example, the church would enjoy an uninterrupted tranquillity. This dignity I never desired; I took this charge upon me much against my will. If you think fit, I am most ready to depart; and I will return back to my little cottage, that you may remain here quiet, and the church of God enjoy peace. I only desire that the see may be filled by a person that is capable and willing to defend the faith."[23] He thereupon left the assembly, overjoyed that he had broken his bands. The bishops, whom he left in surprise, but too readily accepted his resignation. The saint went from the council to the palace, and falling on his knees before the emperor and kissing his hand, said, "I am come, sir, to ask neither riches nor honours for myself or friends, nor ornaments for the churches, but licence to retire. Your majesty knows how much against my will I was placed in this chair. I displease even my friends on no other account than because I value nothing but God. I beseech you, and make this my last petition, that among your trophies and triumphs you make this the greatest, that you bring the church to unity and concord." The emperor and those about him were astonished at such a greatness of soul, and he with much difficulty was prevailed on to give his assent. This being obtained, the saint had no more to do than to take his leave of the whole city, which he did in a pathetic discourse, delivered in the metropolitan church before the hundred and fifty fathers of the council and an incredible multitude of the people.[24] He describes the condition in which he had found that church on his first coming to it and that in which he left it, and gives to God his thanks and the honour of the re-establishment of the Catholic faith in that city. He makes a solemn protestation of the disinterestedness of his own conduct during his late administration, not having touched any part of the revenues of the see of Constantinople the whole time. He reproaches the city with the love of shows, luxury, and magnificence, and says he was accused of too great mildness, also of a meanness of spirit, from the lowly appearance he made with respect both to dress and table. He vindicates his behaviour in these regards, saying, "I did not take it to be any part of my duty to vie with consuls, generals, and governors, who know not how to employ their riches otherwise than in pomp and show. Neither did I imagine that the necessary subsistence of the poor was to be applied to the support of luxury, good cheer, a prancing horse, a sumptuous chariot, and a long train of attendants. If I have acted in another manner and have thereby given offence, the fault is already committed and cannot be recalled, but I hope is not unpardonable." He concludes by bidding a moving farewell to his church, to his dear Anastasia, which he calls, in the. language of St. Paul, his glory and his crown; to the cathedral and all the other parishes of the city, to the holy apostles as honoured in the magnificent church (in which Constantius had placed the relics of St. Andrew, St. Luke, and St. Timothy), to the episcopal throne, to the clergy, to the holy monks and the other pious servants of God, to the emperor and all the court with its jealousies, pomp, and ambition, to the East and West divided in his cause, to the tutelar angels of his church, and to the sacred Trinity honoured in that place. He concludes with these words: "My dear children, preserve the depositum of faith, and remember the stones which have been thrown at me because I planted it in your hearts." The saint was most tenderly affected in abandoning his dear flock—his converts especially which he had gained at his first church of Anastasia, as they had already signalized themselves in his service by suffering persecutions with patience for his sake. They followed him weeping, and entreating him to abide with them. He was not insensible to their tears; but motives of greater weight obliged him not to regard them on this occasion. St. Gregory, seeing himself at liberty, rejoiced in his happiness, as he expressed himself some time after to a friend in these words: "What advantages have not I found in the jealousy of my enemies! They have delivered me from the fire of Sodom by drawing me from the dangers of the episcopal charge."[25] This treatment was the recompense with which men rewarded the labours and merit of a saint whom they ought to have sought in the remotest corners of the earth: but that city was not worthy to possess so great and holy a pastor. He had in that short time brought over the chief part of its inhabitants to the Catholic faith, as appears from his works and from St. Ambrose.[26] He had conquered the obstinacy of heretics by meekness and patience, and thought it a sufficient revenge for their former persecutions that he had it in his power to chastise them.[27] The Catholics he induced to show the same moderation towards them, and exhorted them to serve Jesus Christ by taking a Christian revenge of them, the bearing their persecutions with patience and the overcoming evil with good.[28] Besides establishing the purity of faith, he had begun a happy reformation of manners among the people; and much greater fruits were to be expected from his zealous labours. Nectarius, who succeeded him, was a soft man, and by no means equal to such a charge.

Before the election of Nectarius, Gregory left the city and returned to Nazianzum. In that retirement he composed the poem on his own life, particularly dwelling on what he had done at Constantinople to obviate the scandalous slanders which were published against him. He laboured to place a bishop at Nazianzum, but was hindered by the opposition of many of the clergy. Sickness obliged him to withdraw soon after to Arianzum, probably before the end of the year 381. In his solitude he testifies[29] that he regretted the absence of his friends, though he seemed insensible to everything else of this world. To punish himself for superfluous words (though he had never spoken to the disparagement of any neighbour) he, in 382, passed the forty days of Lent in absolute silence. In his desert he never refused spiritual advice to any that resorted to him for it. In his parzenetic poem to St. Olympias he lays down excellent rules for the conduct of married women. Among other precepts, he says, "In the first place, honour God; then respect your husband as the eye of your life, for he is to direct your conduct and actions. Love only him; make him your joy and your comfort. Take care never to give him any occasion of offence or disgust. Yield to him in his anger; comfort and assist him in his pains and afflictions, speaking to him with sweetness and tenderness, and making him prudent and modest remonstrances at seasonable times. It is not by violence and strength that the keepers of lions endeavour to tame them when they see them enraged; but they soothe and caress them, stroking them gently, and speaking with a soft voice. Never let his weaknesses be the subject of your reproaches. It can never be just or allowable for you to treat a person in this manner whom you ought to prefer to the whole world." He prays that this holy woman might become the mother of many children, that there might be the more souls to sing the praises of Jesus Christ.[30] He often repeats this important advice, that everyone begin and end every action by offering his heart and whatever he does to God by a short prayer.[31] For we owe to God all that we are or have; and he accepts and rewards the smallest action, not so much with a view to its importance as to the affection of the heart, which in his poverty gives what it has, and is able to give in return for God's benefits and in acknowledgment of his sovereignty.

St. Gregory had been obliged to govern the vacant see of Nazianzum after the death of his father, leaving the chief care of that church to Cledonius in his absence. But in 382 he procured Eulalias to be ordained bishop of that city, and spent the remainder of his life in retirement near Arianzum, still continuing to aid that church with his advice, though at that time very old and infirm. In this private abode he had a garden, a fountain, and a shady grove, in which he took much delight. Here, in company with certain solitaries, he lived estranged from pleasures and in the practice of bodily mortification, fasting, watching, and praying much on his knees. "I live," says he, "among rocks and with wild beasts, never seeing any fire or using shoes; having only one single garment.[32] I am the outcast and the scorn of men. I lie on straw, clad in sackcloth: my floor is always moist with the tears I shed."[33] In the decline of life he set himself to write pious poems for the edification of such among the faithful as were fond of music and poetry. He had also mind to oppose the poems made use of by the Apollinarist heretics to propagate their errors by such as were orthodox, useful, and religious, as the priest Gregory says in his life. He considered this exercise also as a work of penance, compositions in metre being always more difficult than those in prose. He therein recounts the history of his life and sufferings: he publishes his faults, his weaknesses, and his temptations, enlarging much more on these than on his great actions. He complains of the annoyance of his rebellious flesh, notwithstanding his great age, his ill state of health, and his austerities, acknowledging himself wholly indebted to the divine grace which had always preserved in him the treasure of virginity inviolable. God suffered him to feel these temptations that he might not be exposed to the snares of vanity and pride; and that whilst his soul dwelt in heaven he might be put in mind by the rebellion of the body that he was still on earth in a state of war. His poems are full of cries of ardent love, by which he conjures Jesus Christ to assist him, without whose grace he declares we are only dead carcasses, exhaling the stench of sin, and as incapable of making one step as a bird is of flying without air, or a fish of swimming without water; for he alone makes us see, act, and run.[34] He joined great watchfulness to prayer, especially shunning the conversation and neighbourhood of women,[35] over and above the assiduous maceration of his body. In his letters he gives to others the same advice, of which his own life was a constant example. One instance shall suffice. Sacerdos, a holy priest, was fallen into an unjust persecution through slander. St. Gregory writes to him thus in his third letter: "What evil can happen to us after all this? None, certainly, unless we by our own fault lose God and virtue. Let all other things fall out as it shall please God. He is the master of our life, and knows the reason of everything that befalls us. Let us only fear to do anything unworthy our piety. We have fed the poor, we have served our brethren, we have sung the psalms with cheerfulness. If we are no longer permitted to continue this, let us employ our devotion some other way. Grace is not barren, and opens different ways to heaven. Let us live in retirement; let us occupy ourselves in contemplation; let us purify our souls by the light of God. This perhaps will be no less a sacrifice than anything we can do." These were St. Gregory's occupation from the time of his last retirement till his happy death in 389, or, according to others, in 391. Tillemont gives him only sixty or sixty-one years of age, but he was certainly considerably older. The Latins honour him on the 8th of May. The Emperor Constantine Porphyrogenitus caused his ashes to be translated from Nazianzum to Constantinople, and to be laid in the Church of the Apostles, which was done with great pomp in 950. They were brought to Rome in the crusades and lie under an altar in the Vatican Church.

This great saint looked upon the smiles and frowns of the world with indifference, because spiritual and heavenly goods wholly engrossed his soul. "Let us never esteem worldly prosperity or adversity as things real or of any moment," said he,[36] "but let us live elsewhere, and raise all our attention to heaven, esteeming sin as the only true evil, and nothing truly good but virtue, which unites us to God."

Endnotes

1 Naz. Or. 19, Carm. 2.

2 Or. 4, p. 121.

3 Or. I p. 32.

4 Carm. 2, p. 31.

5 Carm. 55.

6 Carm. I.

7 Or. 29.

8 Carm. 55.

9 Ep. 69.

10 Carm. 49.

11 Or. 9, 29.

12 Rufin. Hist. lib. ii. c. 9, p. 254

13 Or. 3, p. 53.

14 Or. 12.

15 Ep. 17.

16 Ep. 16.

17 His will was comprised in these words: "I bequeath my whole substance to the poor."

18 Ep. 32.

19 Sozom. Lib. vii. c. 5.

20 Lib. ii. p. 191.

21 Socr. Lib. ii. c. 38.

22 Carm I.

23 Carm. I.

24 Or. 32.

25 Ep. 73.

26 L. de Spir. Sancto.

27 Or. 32.

28 Or. 24.

29 Ep. 73.

30 Quo plures celebrent magni praeconia reais. Nor. t. ii. p. 144.

31 Or. I, p. 1; Or. 9, pp. 152-154, &c.

32 Carm. 5 and 60.

33 Ib. 147

34 Carm. 59.

35 EP. 196, P. 894.

36 EP. 189.

(Taken from Vol. II of "The Lives or the Fathers, Martyrs and Other Principal Saints" by the Rev. Alban Butler.)

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Homélies de saint Grégoire de Nazianze (BnF MS grec 510), folio 355
. Ier concile oecuménique de Constantinople (381), 879-882, Biblothèque nationale de France


St. Gregory Nazianzen, Bishop and Confessor, Doctor of the Church

From his own works, and other monuments of that age. See Gregory of Cæsarea, who wrote his life in 940; Hermant, Tillemont, t. 9; Ceillier, t. 7; also the life of this saint compiled from his works by Baronius, published by Alberici, in an appendix to the life and letters of that cardinal, in 1759, t. 2.

A.D. 389.

ST. GREGORY, who, from his profound skill in sacred learning, is surnamed the Theologian, was a native of Arianzum, an obscure village in the territory of Nazianzum, a small town in Cappadocia, not far from Cæsarea. His parents are both honoured in the calendars of the church: his father on the 1st of January, and his mother, Nonna, on the 5th of August. She drew down the blessing of heaven upon her family by most bountiful and continual alms-deeds, in which she knew one of the greatest advantages of riches to consist: yet, to satisfy the obligation of justice which she owed to her children, she, by her prudent economy, improved at the same time their patrimony. The greater part of her time she devoted to holy prayer, and her respect and attention to the least thing which regarded religion is not to be expressed. His father, whose name also was Gregory, was, from his infancy, a worshipper of false gods, but of the sect called the Hipsistarii, on account of the profession they made of adoring the Most High God; though, at the same time, they worshipped fire with the Persians, and observed the Jewish sabbath and distinction of meats. We find no mention of them but in the writings of our saint. The prayers and tears of Nonna at length obtained of God the conversion of her husband, whose integrity in the discharge of the chief magistracy of his town, and the practice of strict moral virtue prepared him for such a change. He was baptised at Nazianzum, about the time of the great council of Nice, having first most carefully prepared himself to receive that holy sacrament in the most fervent dispositions of piety, and to preserve the precious graces which attend it. Not very long after, the sanctity of his life raised him to the episcopal see of Nazianzum, which he held about forty-five years, dying in 374, when he was above ninety years old. 1 His son has left us the most edifying detail of his humility, holy zeal, and other virtues. 2 He had three children, Gorgonia, Gregory, and Cæsarius who was the youngest. Gregory was the fruit of the most earnest prayers of his mother, who, upon his birth, offered him to God for the service of his church. His virtuous parents gave him the strongest impressions of piety in his tender age: and his chief study, from his very infancy, was to know God by the help of pious books, in the reading whereof he was very assiduous. He relates, that, in his youth, he had a mysterious dream, in which he beheld himself caressed by chastity and temperance, under the appearance of two beautiful damsels, as their child; and they invited him to go with them, on the promise of raising him up to the light of the immortal Trinity, if he would put himself under their conduct. He says, that from that time he resolved to serve God in a state of perfect continence. He writes in very strong terms of the strict obligation of vows of chastity, the violation of which he calls death, sacrilege, and perfidy: 3 he is also very large oftentimes upon the excellency and advantages of that holy state. 4

Having acquired grammar-learning in the schools of his own country, and being formed to piety by domestic examples, he was sent to Cæsarea in Palestine, where the study of eloquence flourished. He pursued the same studies some time at Alexandria; and there embarked for Athens in November. The vessel was beaten by a furious storm during twenty days, without any hopes either for the ship or passengers; all which time, he lay upon the deck, bemoaning the danger of his soul, on account of his not having been as yet baptized, imploring the divine mercy with many tears and loud groans, and frequently renewing his promise of devoting himself entirely to God, in case he survived the danger. God was pleased to hear his prayer: the tempest ceased, and the vessel arrived safe at Rhodes, and soon after at Ægina, an island near Athens. He had passed through Cæsarea of Cappadocia in his road to Palestine; and making some stay there to improve himself under the great masters of that city, had contracted an acquaintance with the great St. Basil, which he cultivated at Athens, whither that saint followed him soon after. The intimacy between these two saints became from that time the most perfect model of holy friendship, and nothing can be more tender than the epitaph which St. Gregory composed upon his friend. Whilst they pursued their studies together, they shunned the company of those scholars who sought too much after liberty; and conversed only with the diligent and virtuous. They avoided all feasting and vain entertainments: and were acquainted only with two streets, one that led to the church, and the other to the schools. Riches they despised and accounted as thorns, employing their allowance in supplying themselves with bare necessaries for an abstemious and slender subsistence, and disposing of the remainder in behalf of the poor. Envy had no place in them; sincere love made each of them esteem his companion’s honour and advantage as his own: they were to each other a mutual spur to all good, and by a holy emulation, neither of them would be outdone by the other in fasting, prayer, or the exercise of any virtue. St. Basil left Athens first. The progress which St. Gregory made here in eloquence, philosophy, and sacred studies, appears by the high reputation which he acquired, and by the monuments which he has left behind him. But his greatest happiness and praise was, that he always made the fear and love of God his principal affair, to which he referred his studies and all his endeavours. In 355, Julian, afterwards emperor, came to Athens, where he spent some months with St. Basil and St. Gregory, in the study of profane literature and the holy scriptures. St. Gregory then prognosticated what a mischief the empire was breeding up in that monster, from the levity of his carriage, the rolling and wandering of his eyes, the fierceness of his looks, the tossings of his head, the shrugging up of his shoulders, his uneven gait, his loud and unseasonable laughter, his rash and incoherent discourse; the indications of an unsettled and arrogant mind. 5 The year following our saint left Athens for Nazianzum, and took Constantinople in his way. Here he found his brother Cæsarius, arrived not long before, from Alexandria, where he had accomplished himself in all the polite learning of that age, and applied himself particularly to physic. The emperor Constantius honoured him with his favour, and made him his chief physician. His generosity appeared in this station by his practice of physic, even among the rich, without the inducement of either fee or reward. He was also a father to the poor, on whom he bestowed the greater part of his income. Gregory was importuned by many to make his appearance at the bar, or at least to teach rhetoric, as that which would afford him the best means to display his talents, and raise his fortune in the world. But he answered, that he had totally devoted himself to the service of God.

The first thing he did after his return to Nazianzum was to fulfil his engagement of consecrating himself entirely to God, by receiving baptism at the hands of his father. This he did without reserve: “I have,” says he, 6 “given all I have to him from whom I received it, and have taken him alone for my whole possession. I have consecrated to him my goods, my glory, my health, my tongue and talents. All the fruit I have received from these advantages has been the happiness of despising them for Christ’s sake.” From that moment, never was man more dead to ambition, riches, pleasures, or reputation.—He entertained no secret affection for the things of this world, but trampled under his feet all its pride and perishable goods; finding no ardour, no relish, no pleasure, but in God and in heavenly things. His diet was coarse bread, with salt and water. 7 He lay upon the ground, and wore nothing but what was coarse and vile. He worked hard all day, and spent a considerable part of the night in singing the praises of God, or in contemplation. 8 With riches he contemned also profane eloquence, on which he had bestowed so much pains, making an entire sacrifice of it to Jesus Christ. His classics and books of profane oratory he abandoned to the worms and moths. 9 He regarded the greatest honours as vain dreams, which only deceive men, and dreaded the precipices down which ambition drags its inconsiderate slaves. Nothing appeared to him comparable to the life which a man leads who is dead to himself and his sensual inclinations; who lives as it were out of the world, and has no other conversation but with God. 10 However, he for some time took upon himself the care of his father’s household, and the management of his affairs. He was afflicted with several sharp fits of sickness caused by his extreme austerities and continual tears, which often did not suffer him to sleep. 11 He rejoiced in his distempers, because in them he found the best opportunities of mortification and self-denial. 12 The immoderate laughter, which his cheerful disposition had made him subject to in his youth, was afterwards the subject of his tears. He obtained so complete a conquest over the passion of anger, as to prevent all indeliberate motions of it, and became totally indifferent in regard to all that before was most dear to him. His generous liberality to the poor made him always as destitute of earthly goods as the poorest, and his estate was common to all who were in necessity as a port is to all at sea. 13 Never does there seem to have been a greater lover of retirement and silence. He laments the excesses into which talkativeness draws men, and the miserable itch that prevails in most people to become teachers of others. 14

 It was his most earnest desire to disengage himself from the converse of men and the world, that he might more freely enjoy that of heaven. He accordingly, in 358, joined St. Basil in the solitude into which he had retreated, situate near the river Iris in Pontus. Here watching, fasting, prayer, studying the holy scriptures, singing psalms, and manual labour employed their whole time. As to their exposition of the divine oracles, they were guided in this, not by their own lights and particular way of thinking, but, as Rufinus writes, 15 by the interpretation which the ancient fathers and doctors of the church had delivered concerning them. But this solitude Gregory enjoyed only just long enough to be enamoured of its sweetness, being soon recalled back by his father, then above eighty, to assist him in the government of his flock. To draw the greater succour from him he ordained him priest by force, and when he least expected it. This was performed in the church on some great festival, and probably on Christmas-day, in 361. He knew the sentiments of his son with regard to that charge, and his invincible reluctance on several accounts, which was the reason of his taking this method. The saint accordingly speaks of his ordination as a kind of tyranny which he knew not well how to digest; in which sentiments he fled into the deserts of Pontus and sought relief in the company of his dear friend St. Basil, by whom he had been lately importuned to return. Many censured this his flight, ascribing it to pride, obstinacy, and the like motives.—Gregory likewise himself, reflecting at leisure on his own conduct, and the punishment of the prophet Jonas for disobeying the command of God, came to a resolution to go back to Nazianzum; where, after a ten weeks’ absence, he appeared again on Easter-day, and there preached his first sermon on that great festival. This was soon after followed by another, which is extant under the title of his apology for his flight. It is placed the first amongst his orations on account of the importance of the subject. He treats in it principally on the great dignity, duties, and dangers of the sacerdotal office; on the sanctity requisite to approach the altar and to appear before God, the author of purity; the extreme difficulty of governing the consciences of others, and applying remedies to the different maladies of souls. He insists much on the virtue and learning necessary for the sacred functions, to answer all the exigencies of the faithful, and to confute errors. From these principles he concludes, that he had reason to tremble at the sight of such a burden, and to employ some time in preparing himself for the ministry of the altar by prayer, mortification, and holy meditation. He adds, that, fearing the terrible account which would be demanded of him for the souls committed to his care, should he refuse his labours, he like Jonas returned to the duties belonging to the station to which he was called, in hopes that obedience would support him in it, and be a means to procure him the graces necessary for this purpose.

 In this discourse St. Gregory extols the unanimity of that church in faith and their mutual concord; but towards the end of the reign of Julian an unfortunate division happened in it, which is mentioned by the saint in his first invective against that apostate prince. 16 The bishop, his father, hoping to gain certain persons to the church by condescension, admitted a certain writing which had been drawn up by the secret favourers of Arianism in ambiguous and artful terms. This unwary condescension of the elder Gregory, gave offence to the most zealous part of his flock, and especially to the monks, who refused thereupon to communicate with him. Our saint discharged his duty so well in this critical affair, that he united the flock with their pastor, without the least concession in favour of the error of those by whom his father had been tricked into a subscription against his intention and design, his faith being entirely pure. On the occasion of this joyful reunion, our saint pronounced an elegant discourse. 17 Soon after the death of Julian he composed his two invective orations against that apostate. He imitates the severity which the prophets frequently made use of in their censures of wicked kings; but his design was to defend the church against the Pagans, by unmasking the injustice, impiety, and hypocrisy of its capital persecutor. The saint’s younger brother, Cæsarius, had lived in the court of Julian, highly honoured by that emperor for his learning and skill in physic. St. Gregory pressed him to forsake the family of the apostate prince, in which he could not live without being betrayed into many temptations and snares. 18 And so it happened: for Julian, after many caresses, assailed him by inveigling speeches, and at length by a warm disputation in favour of idolatry. Cæsarius answered him, that he was a Christian, and such he was resolved always to remain. However, apprehensive of the dangers in which he lived, he soon after chose rather to resign his post, than to run the hazard of his faith and a good conscience. He, therefore, left the court, though the emperor endeavoured earnestly to detain him. After the miserable death of the apostate, he appeared again with distinction in the courts of Jovian and Valens, and was made by the latter Comes rerum privatarum, or treasurer of the imperial rents; which office was but a step to higher dignities. In the discharge of this employment of Bithynia, he happened to be at Nice in the great earthquake, which swallowed up the chief part of that city in 368. The treasurer, with some few others escaped, by being preserved through a wonderful providence, in certain hollow parts of the ruins. St. Gregory improved this opportunity to urge him again to quit the world and its honours, and to consecrate to God alone a life for which he was indebted to him on so many accounts. 19 Cæsarius, moved by so awakening an accident listened to this advice, and took a resolution to renounce the world: but returning home, fell sick and died in the fervour of his sacrifice, about the beginning of the year 368, leaving his whole estate to the poor. 20 He is named in the Roman Martyrology on the 25th of February. St. Gregory, extolling his virtue, says that whilst he enjoyed the honours of the world, he looked upon the advantage of being a Christian as the first of his dignities, and the most glorious of all his titles; reckoning all the rest dross and dung. He was buried at Nazianzum, and our saint pronounced his funeral panegyric, as he also did that of his holy sister Gorgonia, who died soon after. He extols her humility; her prayer often continued whole nights with tears; her modesty, prudence, patience, resignation, zeal, respect for the ministers of God and for holy places; her liberality to them and great charity to the poor; her penance, extraordinary care of the education of her children, &c. He mentions, as miraculous, her being cured of a palsy by praying at the foot of the altar; and her recovery after great wounds and bruises which she had received by a fall from her chariot.

In 372, Cappadocia was divided by the emperor into two provinces, and Tyana made the capital of that which was called the second. Anthimus, bishop of that city, pretended hence to an archiepiscopal jurisdiction over the second Cappadocia. St. Basil, the metropolitan of Cappadocia, maintained that the civil division of the province had not infringed his jurisdiction, though he afterwards, for the sake of peace, yielded the second Cappadocia to the see of Tyana. He appointed our saint bishop of Sasima, a small town in that division. Gregory stood out a long time, but at length submitted, overcome by the authority of his father and the influence of his friend. He accordingly received the episcopal consecration from the hands of St. Basil, at Cæsarea, about the middle of the year 372. But he repaired to Nazianzum to wait a favourable opportunity of taking possession of the church of Sasima, which never happened: for Anthimus, who had in his interest the new governor, and was master of all the roads and avenues to that town, would by no means admit him. Basil reproached his friend with sloth: but St. Gregory answered him that he was not disposed to fight for a church. 21 He, however, charged himself with the government of that of Nazianzum under his father till his death, which happened the year following. St. Gregory pronounced his funeral panegyric in the presence of St. Basil and of his mother St. Nonna, who died shortly after. Holy solitude had been the constant object of his most earnest desires, and he had only waited the death of his father, entirely to bury himself in it. Nevertheless, yielding to the importunities of others, and to the necessities of the church of Nazianzum, he consented to continue his care of it till the neighbouring bishops could provide it with a pastor. But seeing this affair protracted, and finding himself afflicted with various distempers, he left that city and withdrew to Seleucia, the metropolis of Isauria, in 375, where he continued five years. The death of St. Basil, in 379, was to him a sensible affliction, and he then composed twelve epigrams or epitaphs to his memory; and some years after pronounced his panegyric at Cæsarea, namely in 381 or 382. The unhappy death of the persecuting emperor Valens, in 378, restored peace to the church. The Catholic pastors sought means to make up the breaches which heresy had made in many places. For this end they held several assemblies, and sent zealous and learned men into those provinces in which the tyrant had made the greatest havoc. The church of Constantinople was of all others in the most desolate and abandoned condition, having groaned during forty years under the tyranny of the Arians, and the few Catholics who remained there having been long without a pastor, and even without a church wherein to assemble. They, being well acquainted with our saint’s merit, importuned him to come to their assistance, and were backed by several bishops, desirous that his learning, eloquence, and piety might restore that church to its splendour. But such were the pleasures he enjoyed in his beloved retirement at Seleucia, and in his thorough disengagement from the world, that, for some time, these united solicitations made little or no impression on him. They had, however, at length, their desired effect. His body bent with age, his head bald, his countenance extenuated with tears and austerities, his poor garb, and his extreme poverty, made but a mean appearance at Constantinople; and no wonder that he was at first ill received in that polite and proud city. The Arians pursued him with calumnies, railleries, and insults. The prefects and governors added their persecutions to the fury of the populace, all which concurred to acquire him the glorious title of confessor. He lodged first in the house of certain relations, where the Catholics first assembled to hear him. He soon after converted it into a church, and gave it the name of Anastasia, or the Resurrection, because the Catholic faith, which in that city had been hitherto oppressed, here seemed to be raised, as it were, from the dead. Sozomen relates that this name was confirmed to it by a miraculous raising to life of a woman then with child, who was killed by falling from a gallery in it, but returned to life by the prayers of the congregation. 22 Another circumstance afterwards confirmed in this church the same name. During the reign of the emperor Leo the Thracian, about the year 460, the body of St. Anastasia, virgin and martyr, was brought from Sirmich to Constantinople, and laid in this place, as is recorded by Theodorus the Reader. 23 But this church is not to be confounded with another of the same name which was in the hands of the Novations under Constantius and Julian the Apostate. 24

In this small church Nazianzen preached, and every day assembled his little flock, which increased daily. The Arians and Apollinarists, joined with other sects, not content to defame and calumniate him, had recourse to violence on his person. They pelted him with stones as he went along the streets, and dragged him before the civil magistrates as a malefactor, charging him with tumult and sedition. But he comforted himself on reflecting, that though they were the stronger party, he had the better cause; though they possessed the churches, God was with him; if they had the populace on their side, the angels were on his, to guard him. St. Jerom coming out of the deserts of Syria to Constantinople, became the disciple and scholar of St. Gregory, and was one of those who studied the holy scripture under him, of which that great doctor glories in his writings. Our holy pastor, being a lover of solitude, seldom went abroad or made any visits, except such as were indispensable; and the time that was not employed in the discharge of his functions he devoted to prayer and meditation, spending a considerable part of the night in those holy exercises. His diet was herbs and a little salt with bread. His cheeks were furrowed with the tears which he shed, and he daily prostrated himself before God to implore his light and mercy upon his people. His profound learning, his faculty of forming the most noble conceptions of things, and the admirable perspicuity, elegance, and propriety with which he explained them, charmed all who heard him. The Catholics flocked to his discourses, as men parching with thirst eagerly go to the spring to quench it. Heretics and Pagans resorted to them, admiring his erudition, and charmed with his eloquence. The fruits of his sermons were every day sensible: his flock became in a short time very numerous, and he purged the people of that poison which had corrupted their hearts for many years. St. Gregory heard, with blushing and confusion, the applause and acclamations with which his discourses were received; and his fear of this danger made him speak in public with a certain timidity and reluctance. He scorned to flatter the great ones, and directed his discourses to explain and corroborate the Catholic faith, and reform the manners of the people. He taught them, that the way to salvation was not to be ever disputing about matters of religion (an abuse that was grown to a great height at that time in Constantinople,) but to keep the commandments, 25 to give alms, to exercise hospitality, to visit and serve the sick, to pray, sigh, and weep; to mortify the senses, repress anger, watch over the tongue, and subject the body to the spirit. The envy of the devil and of his instruments could not bear the success of his labours, and, by exciting troubles, found means to interrupt them. Maximus, a native of Alexandria, a cynic philosopher, but withal a Christian, full of the impudence and pride of that sect, came to Constantinople; and under an hypocritical exterior, disguised a heart full of envy, ambition, covetousness, and gluttony. He imposed on several, and for some time on St. Gregory himself, who pronounced an eulogium of this man, in 379, now extant under the title of the Eulogium of the Philosopher Hero; but St. Jerom assures us, that instead of Hero, we ought to read Maximus. This wolf in sheep’s clothing having gained one of the priests of the city, and some partisans among the laity, procured himself to be ordained bishop of Constantinople, in a clandestine manner, by certain Egyptian bishops who had lately arrived on that intent. The irregularity of this proceeding stirred up all the world against the usurper. Pope Damasus wrote to testify his affliction on that occasion, and called the election null. The Emperor Theodosius the Great, then at Thessalonica, rejected Maximus with indignation; and coming to Constantinople, proposed to Demophilus the Arian bishop, either to receive the Nicene faith, or to leave the city; and upon his preferring the latter, his majesty, embracing St. Gregory, assured him, that the Catholics of Constantinople demanded him for their bishop, and that their choice was most agreeable to his own desires. Theodosius, within a few days after his arrival, drove the Arians out of all the churches in the city, and put the saint in possession of the church of St. Sophia, upon which all the other churches of the city depended. Here the clamours of the people were so vehement that Gregory might be their bishop, that all was in confusion till the saint prevailed upon them to drop that subject, and to join in praise and thanksgiving to the ever blessed Trinity, for restoring among them the profession of the true faith. The emperor highly commended the modesty of the saint. But a council was necessary to declare the see vacant, and the promotion of the Arian Demophilus, and of the cynic Maximus, void and null. A synod of all the East was then meeting at Constantinople, in which St. Meletius, patriarch of Antioch, presided. He being the great friend and admirer of Nazianzen, the council took his cause into consideration before all others, declared the election of Maximus null, and established St. Gregory bishop of Constantinople, without having any regard to his tears and expostulations. St. Meletius dying during the synod, St. Gregory presided in the latter sessions. To put an end to the schism between Meletius and Paulinus, at Antioch, it had been agreed, that the survivor should remain in sole possession of that see. This Nazianzen urged; but the oriental bishops were unwilling to own for a patriarch one whom they had opposed. They therefore took great offence at this most just and prudent remonstrance, and entered into a conspiracy with his enemies against him. The saint, who had only consented to his election through the importunity of others, was most ready to relinquish his new dignity. This his enemies sought to deprive him of, together with his life, on which they made several attempts. Once, in particular, they hired a ruffian to assassinate him. But the villain, touched with remorse, repaired to the saint with many tears, wringing his hands, beating his breast, and confessing his black attempt, which he should have put in execution had not providence interposed. The good bishop replied: “May God forgive you: his gracious preservation obliges me freely to pardon you. Your attempt has now made you mine. One only thing I beg of you, that you forsake your heresy, and sincerely give yourself to God.” Some warm Catholics complained of his lenity and indulgence towards the Arians, especially those who had shown themselves violent persecutors under the former reigns.

In the meantime, the bishops of Egypt and those of Macedonia arriving at the council, though all equally in the interest of Paulinus of Antioch, complained that Gregory’s election was uncanonical, it being forbidden by the canons to transfer bishops from one see to another. Nazianzen calmly answered, that those canons had lost their force by long disuse: which was most notorious in the East. Nor did they in the least regard his case; for he had never taken possession of the see of Sasima, and only governed that of Nazianzum, as vicar under his father. However, seeing a great ferment among the prelates and people, he cried out in the assembly: “If my holding the see of Constantinople give any disturbance, behold I am very willing, like Jonas, to be cast into the sea to appease the storm, though I did not raise it. If all followed my example, the church would enjoy an uninterrupted tranquillity. This dignity I never desired; I took this charge upon me much against my will. If you think fit, I am most ready to depart; and I will return back to my little cottage, that you may remain here quiet, and the Church of God enjoy peace. I only desire that the see may be filled by a person that is capable and willing to defend the faith.” 26 He thereupon left the assembly, overjoyed that he had broken his bands. The bishops, whom he left in surprise, but too readily accepted his resignation. The saint went from the council to the palace, and falling on his knees before the emperor, and, kissing his hand, said: “I am come, sir, to ask neither riches nor honours for myself or friends, nor ornaments for the churches: but license to retire. Your majesty knows how much against my will I was placed in this chair. I displease even my friends on no other account than because I value nothing but God. I beseech you, make this my last petition, that among your trophies and triumphs you make this the greatest, that you bring the church to unity and concord.” The emperor and those about him were astonished at such a greatness of soul, and he with much difficulty was prevailed on to give his assent. This being obtained, the saint had no more to do than to take his leave of the whole city, which he did in a pathetic discourse, delivered in the metropolitan church before the hundred and fifty fathers of the council, and an incredible multitude of people. 27 He describes the condition in which he had found that church on his first coming to it, and that in which he left it; and gives to God his thanks, and the honour of the re-establishment of the Catholic faith in that city. He makes a solemn protestation of the disinterestedness of his own conduct during his late administration; not having touched any part of the revenues of the see of Constantinople the whole time. He reproaches the city with the love of shows, luxury, and magnificence, and says he was accused of too great mildness, also of a meanness of spirit, from the lowly appearance he made with respect both to dress and table. He vindicates his behaviour in these regards, saying: “I did not take it to be any part of my duty to vie with consuls, generals, and governors, who know not how to employ their riches otherwise than in pomp and show. Neither did I imagine, that the necessary subsistence of the poor was to be applied to the support of luxury, good cheer, a prancing horse, a sumptuous chariot, and a long train of attendants. If I have acted in another manner, and have thereby given offence, the fault is already committed, and cannot be recalled; but I hope is not unpardonable.” He concludes, by bidding a moving farewell to his church, to his dear Anastasia, which he calls, in the language of St. Paul, his glory and his crown; to the cathedral and all the other parishes of the city, to the holy apostles as honoured in the magnificent church, (in which Constantius had placed the relics of St. Andrew, St. Luke, and St. Timothy,) to his episcopal throne, to the clergy, to the holy monks, and the other pious servants of God, to the emperor and all the court, with its jealousies, pomp, and ambition, to the East and West divided in his cause, to the tutelar angels of his church, and to the sacred Trinity honoured in that place. He concludes with these words: “My dear children, preserve the depositum of faith, and remember the stones which have been thrown at me, because I planted it in your hearts.” The saint was most tenderly affected in abandoning his dear flock, his converts especially, which he had gained at his first church of Anastasia, as they had already signalized themselves in his service by suffering persecutions with patience for his sake. They followed him weeping, and entreating him to abide with them. He was not insensible to their tears; but motives of greater weight obliged him not to regard them on this occasion. St. Gregory, seeing himself at liberty, rejoiced in his happiness, as he expressed himself sometime after to a friend in these words: “What advantages have not I found in the jealousy of my enemies! They have delivered me from the fire of Sodom, by drawing me from the dangers of the episcopal charge.” 28 This treatment was the recompense with which men rewarded the labours and merit of a saint, whom they ought to have sought in the remotest corners of the earth: but that city was not worthy to possess so great and holy a pastor. He had in that short time brought over the chief part of its inhabitants to the Catholic faith, as appears from his works, and from St. Ambrose. 29 He had conquered the obstinacy of heretics by meekness and patience, and thought it a sufficient revenge for their former persecutions, that he had it in his power to chastise them. 30 The Catholics he induced to show the same moderation towards them, and exhorted them to serve Jesus Christ, by taking a Christian revenge of them, the bearing their persecutions with patience, and the overcoming evil with good. 31 Besides establishing the purity of faith, he had begun a happy reformation of manners among the people; and much greater fruits were to be expected from his zealous labours. Nectarius, who succeeded him, was a soft man, and by no means equal to such a charge. For though he was a Roman senator, and prætor or governor of Constantinople, he was not only a layman, but not yet baptized when elected, and had lived incontinently: which circumstances, joined with the notorious imprudence of some of his actions, suffice to show that Socrates was too lavish in the commendations bestowed on him. “He seems also,” says Tillemont, “to have had no more the gift of speaking than a mute:” and Palladius makes the same observation on his brother Arsacius, who was intruded into the chair of St. Chrysostom. Before St. Gregory had resigned the see of Constantinople he drew up his last will and testament, which is still extant, signed by six bishops and a priest, and written according to the formalities of the Roman law. He confirms it in the donation of his estate, both real and personal, to the church and poor of Nazianzum, except some small annuities for life, which he bequeathed to certain poor friends and servants.

Before the election of Nectarius he left the city, and returned to Nazianzen. In that retirement he composed the poem on his own life, particularly dwelling on what he had done at Constantinople to obviate the scandalous slanders which were published against him. He laboured to place a bishop at Nazianzum, but was hindered by the opposition of many of the clergy. Sickness obliged him to withdraw soon after to Arianzum, probably before the end of the year 381. In his solitude he testifies, 32 that he regretted the absence of his friends, though he seemed insensible to everything else of this world. To punish himself for superfluous words, (though he had never spoken to the disparagement of any neighbour,) he, in 382, passed the forty days of Lent in absolute silence. In his desert he never refused spiritual advice to any that resorted to him for it. In his parænetic poem to St. Olympias he lays down excellent rules for the conduct of married woman. Among other precepts he says: “In the first place, honour God; then respect your husband as the eye of your life; for he is to direct your conduct and actions. Love only him; make him your joy and your comfort. Take care never to give him any occasion of offence or disgust. Yield to him in his anger: comfort and assist him in his pains and afflictions, speaking to him with sweetness and tenderness, and making him prudent and modest remonstrances at seasonable times. It is not by violence and strength that the keepers of lions endeavour to tame them when they see them enraged; but they soothe and caress them, stroking them gently, and speaking with a soft voice. Never let his weaknesses be the subject of your reproaches. It can never be just or allowable for you to treat a person in this manner whom you ought to prefer to the whole world.” He prays that this holy woman might become the mother of many children; that there might be the more souls to sing the praises of Jesus Christ. 33—He often repeats this important advice, that every one begin and end every action by offering his heart and whatever he does to God by a short prayer. 34 For we owe to God all that we are or have; and he accepts and rewards the smallest action, not so much with a view to its importance as to the affection of the heart, which in his poverty gives what it has, and is able to give in return for God’s benefits, and in acknowledgment of his sovereignty.

St. Gregory had been obliged to govern the vacant see of Nazianzum after the death of his father, leaving the chief care of that church to Cledonius in his absence. But in 382, he procured Eulalias to be ordained bishop of that city, and spent the remainder of his life in retirement near Arianzum: still continuing to aid that church with his advice, though at that time very old and infirm. In this private abode he had a garden, a fountain, and a shady grove, in which he took much delight. Here, in company with certain solitaries, he lived estranged from pleasures, and in the practice of bodily mortification, fasting, watching, and praying much on his knees. “I live,” says he, “among rocks and with wild beasts, never seeing any fire, or using shoes; having only one single garment. 35 I am the outcast and the scorn of men. I lie on straw, clad in sackcloth: my floor is always moist with the tears I shed.” 36 In the decline of life he set himself to write pious poems for the edification of such among the faithful as were fond of music and poetry. He had also a mind to oppose the poems made use of by the Apollinarist heretics to propagate their errors, by such as were orthodox, useful, and religious, as the priest Gregory says in his life. He considered this exercised also as a work of penance, compositions in metre being always more difficult than those in prose. He therein recounts the history of his life and sufferings: he publishes his faults, his weaknesses, and his temptations, enlarging much more on these than on his great actions. He complains of the annoyance of his rebellious flesh, notwithstanding his great age, his ill state of health, and his austerities; acknowledging himself wholly indebted to the divine grace which had always preserved in him the treasure of virginity inviolable. God suffered him to feel these temptations that he might not be exposed to the snares of vanity and pride; and that whilst his soul dwelt in heaven, he might be put in mind by the rebellion of the body, that he was still on earth in a state of war. His poems are full of cries of ardent love, by which he conjures Jesus Christ to assist him, without whose grace, he declares we are only dead carcasses exhaling the stench of sin, and as incapable of making one step as a bird is of flying without air, or a fish of swimming without water: for he alone makes us see, act, and run. 37 He joined great watchfulness to prayer, especially shunning the conversation and neighbourhood of women, 38 over and above the assiduous maceration of his body. In his letters, he gives to others the same advice, of which his own life was a constant example. One instance shall suffice. Sacerdos, a holy priest, was fallen into an unjust persecution through slander. St. Gregory writes to him thus in his third letter: “What evil can happen to us after all this? None, certainly, unless we by our own fault lose God and virtue. Let all other things fall out as it shall please God. He is the master of our life, and knows the reason of every thing that befals us. Let us only fear to do anything unworthy our piety. We have fed the poor, we have served our brethren, we have sung the psalms with cheerfulness. If we are no longer permitted to continue this, let us employ our devotion some other way. Grace is not barren, and opens different ways to heaven. Let us live in retirement: let us occupy ourselves in contemplation; let us purify our souls by the light of God. This, perhaps, will be no less a sacrifice than anything we can do.” 39 These were St. Gregory’s occupations from the time of his last retirement till his happy death in 389, or, according to others, in 391. Tillemont gives him only sixty or sixty-one years of age, but he was certainly considerably older. The Latins honour him on the 9th of May. The Emperor Constantine Porphyrogenitus caused his ashes to be translated from Nazianzum to Constantinople, and to be laid in the church of the apostles: which was done with great pomp in 950. They were brought to Rome in the crusades, and lie under an altar in the Vatican church.

This great saint looked upon the smiles and frowns of the world with indifference, because spiritual and heavenly goods wholly engrossed his soul. “Let us never esteem worldly prosperity or adversity as things real or of any moment,” said he, 40 “but let us live elsewhere, and raise all our attention to heaven, esteeming sin as the only true evil, and nothing truly good but virtue, which unites us to God.” He requires the most perfect disengagement of ourselves from earthly things that we may give ourselves to God without reserve or restriction.—“Let us offer ourselves entire to God,” says he, “that in him we may find ourselves again entire. 41 It is truly great riches to be destitute of earthly goods for his sake who was pleased to suffer poverty for the love of us.” 42 This consecration of ourselves to God is our own infinite interest; but the goodness of God is the motive which ought most strongly to invite us to make it. This St. Gregory was never able to consider without raptures of adoration and astonishment, in which he cried out: 43 “Admire the excess of God’s goodness. He vouchsafes to accept our desires as if they were a thing of great value. He burns with an ardent desire that we vehemently desire and love him; and he receives the petition we put up for his benefits as if this were a benefit to himself, and a favour we did him: he gives with greater joy than it can be to us to receive what he gives. Let us only be careful not to be too indifferent in our requests, or to set too narrow bounds to our desires and pretensions; and let us never ask frivolous things which it would be unworthy of his magnificence to petition him for. There is nothing so great before God which the least among men is not able to offer him, as well as the greatest prince or most profound scholar: give but yourself to him with the most pure and perfect love.”

Note 1. Our saint’s father having been baptized about the time of the council of Nice in 325, and made bishop four years after, some critics have thought his father was bishop when he was born: and it is possible, that in a great scarcity of pastors the law of celibacy might have been legally dispensed with by the bishops on some very extraordinary emergencies: but this was not here the case. The age of our saint, and many circumstances in his life and writings, show clearly that he was born long before his father’s episcopacy, as is demonstrated by Stilting from the very age of his father and mother, &c. The same is proved by Baronius both in his annals and in his life of St. Gregory Nazianzen, published by Alberici at the end of the cardinal’s life and letters at Rome, an. 1759, t. 2. The verses, upon which the contrary opinion is grounded, are so ambiguous that certainly no argument can be drawn from them. In these the father is introduced saying to him: “You have not yet lived so many years as I have spent in sacrifices.”[Greek]. Carm. 1, de vit sua, c. 35, p. 9.

Where [Greek] more properly be understood of the heathenish sacrifices, than of the Christian, which the father had served more years than the son had lived at that time, or than he himself had administered the Christian priesthood. The word [Greek] is also ambiguous, and translated by F. Stilting, “You have not considered,” viz. my great age to respect it, and readily obey me in assisting me to govern my diocess, which you decline. Baronius appeals to these very verses to prove that the saint was born before his father was baptized. See Stilting, (Diss. de ætat. S. Greg. Naz. ante tom. 3, Sept.) who proves that our saint was born between the years 312 and 318, and before the conversion of his father: and he confirms this by many other proofs, even by the formal testimony of our holy doctor himself. (Or. 19.) Dom. Prudentius Marand, who has prepared a new accurate edition of the works of St. Gregory Naz. almost ready for the press, complains that we have very few MS. copies of his poems and letters, and these often faulty, and pretends the first word of these two verses ought to be divided, and a Sigma read in the end, [Greek] scarce, non fere. Our saint commends his father for having always rigorously observed the canons in every point, and in other places evidently asserts the precept of celibacy in the clergy. See Papebroke in append. tom. 7, Maij. p. 656, where he confutes Tillemont, Hermant, &c. and fixes the birth both of St. Basil and St. Gregory Nazianzen between the years 308 and 318. Also Stilting, loc. cit. at sup. [back]

Note 2. Naz. Or. 19, Carm. 2. [back]

Note 3. Carm. 2. [back]

Note 4. Carm. 18, 7, &c. [back]

Note 5. Or. 4, p. 121. [back]

Note 6. Or. 1, p. 32. [back]

Note 7. Carm. 2, p. 31. [back]

Note 8. Carm. 55. [back]

Note 9. Carm. 1. [back]

Note 10. Or. 29. [back]

Note 11. Carm. 55. [back]

Note 12. Ep. 69. [back]

Note 13. Carm. 49. [back]

Note 14. Or. 9, 29. [back]

Note 15. Rufin. Hist. l. 2, c. 9, p. 254. [back]

Note 16. Or. 3, p. 53. [back]

Note 17. Or. 12. [back]

Note 18. Ep. 17. [back]

Note 19. Ep. 16. [back]

Note 20. His will was comprised is these words: “I bequeath my whole substance to the poor.” [back]

Note 21. Ep. 32. [back]

Note 22. Sozom. l. 7, c. 5. [back]

Note 23. L. 2, p. 191. [back]

Note 24. Socr. l. 2, c. 38. [back]

Note 25. Carm. 1. [back]

Note 26. Carm. 1. [back]

Note 27. Or. 32. [back]

Note 28. Ep. 73. [back]

Note 29. L. de Spir. Sancto. [back]

Note 30. Or. 32. [back]

Note 31. Or. 24. [back]

Note 32. Ep. 73. [back]

Note 33. Quo plures celebrent magni præconia regis. Naz. t. 2, p. 144. [back]

Note 34. Or. 1, p. 1; Or. 9, pp. 152, 153, 154, &c. [back]

Note 35. Carm. 5 and 60. [back]

Note 36. Ib. 147. [back]

Note 37. Carm. 59. [back]

Note 38. Ep. 196, p. 894. [back]

Note 39. The writings of St. Gregory consist first, of forty-six genuine orations (the four last of the fifty published in his works being doubtful or spurious) and two discourses to Cledonius against the Apollinarists, which were originally letters. These orations treat of several points of morality, and mysteries of faith: others are written in confutation of heresies, others are panegyrics of martyrs, spoken on their festivals. His writings contain also two hundred and thirty-seven letters, and one hundred and fifty-eight poems, published by the learned Billius. Tollius printed at Utrecht, in 1696, twenty other poems of St. Gregory, called the Cygnean Verses. The indefatigable Muratori, librarian to the Duke of Modena, published, in 1709, two hundred and twenty-seven epigrams of our saint. In the hundred and twenty-first, and hundred and twenty-second he testifies, that his mother obtained his birth by prayer, and that once, when dangerously sick, he was restored to his health by the holy table, that is, the sacrifice of the altar. He teaches and practices the invocation of saints in many places. He relates, that St. Justina begged the Virgin Mary to assist her, a virgin. (Or. 18, pp. 279, 280.) He says, “The souls of the saints know our affairs:” (Ep. 201, p. 898:) and, speaking of St. Athanasius, “That he now beholds from heaven our concernments, and stretches out his hand to those who are fighting for virtue, and so much the more as he is now freed from the bonds of the flesh.” (Or. 24, p. 435.) He prays St. Basil to intercede in heaven for those whom he governed or loved on earth. (Or. 20, pp. 372, 373.) He prays St. Cyprian to assist him. (Or. 18, p. 286.) He reproaches Julian that he refused to honour the bodies of the martyrs which cured distempers, and expelled devils, to whom men paid honours and instituted festivals. Hence Daillé, the Calvinist, accuses this holy doctor of having promoted the honouring of saints by words and example. (De Relig. Cultu. p. 51.) This holy doctor says, that the ashes of St. Cyprian, even to his time, chased away devils, and cured diseases, as those loudly testified who had experienced it. (Or. 18, p. 285.) He inveighs against the heathens that, under Julian the Apostate, they burnt the sepulchres of the martyrs and scattered their relics to the wind, or mingled them with the remains of the basest men, that they might deprive those of the honour due to them. (Or. 4, p. 126.) Julian himself reproaches the Christians, that under their persecutions at Antioch, which they had suffered seven months, they had bethought themselves of no other means of defending themselves, than of sending the old women to pray constantly for a deliverance before the tombs of the martyrs. Odiosam istam severitatem septimum jam mensem perpessi, vota quidem et preces, quò tantis malis eriperemur, ad vetulas dimisimus quæ circum sepulchra mortuorum assiduè versantur. (Julian in Misopog. p. 54.) If the style of St. Basil be the more smooth and easy of the two, that of Nazianzen is the more florid and majestic. He always forms the most noble conceptions of things, and clothes his meaning with delicacy and elegance. His language glows, and the pathos swells so high, that Erasmus was deterred from undertaking to translate his works distinguished by a vivacity in his style, and frequent remote allusions. (Vid. l. 26, ep. 33, p. 1446.) Some esteem St. Gregory the greatest of all orators, whether sacred or profane. (Du Pin, Bibl. p. 655.) Others give the first place among orators to him and St. Basil. It is certain that if he have any fault it is rather an excess of beauties, and a redundancy of figures and flowers. His verses in ease, smoothness, and sublimity, surpass those of all other ecclesiastical writers, and deserve to be read in schools. The best Latin translation of this father’s works is that of the learned abbot of St. Michael’s, Abbè Billi, printed at Paris in 1609 and 1630, in two volumes in folio. Few translators have, in all accomplishments for that difficult province, equalled this great linguist, and judicious editor. This translation, with some amendments, is retained by Dom. Marand and his colleagues in the excellent complete edition which they are preparing of this father’s works. [back]

Note 40. Ep. 189. [back]

Note 41. Or. 40. [back]

Note 42. Ib. [back]

Note 43. Or. 40. [back]

Rev. Alban Butler (1711–73).  Volume V: May. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/5/091.html

Homélies de saint Grégoire de Nazianze (BnF MS grec 510), folio 440.

Songe de Constantin et bataille du pont Milvius, 879-882, Biblothèque nationale de France


San Gregorio Nazianzeno Vescovo e dottore della Chiesa

2 gennaio (e 25 gennaio)

Nazianzo, attuale Nemisi in Turchia, 330 – 25 gennaio 389/390

Condivise con l’amico Basilio la formazione culturale e il fervore mistico. Fu eletto patriarca di Costantinopoli nel 381. Temperamento di teologo e uomo di governo, rivelò nelle sue opere oratorie e poetiche l’intelligenza e l’esperienza del Cristo vivente e operante nei santi misteri. (Mess. Rom.)

Patronato: Poeti

Etimologia: Gregorio = colui che risveglia, dal greco

Emblema: Bastone pastorale

Martirologio Romano: Memoria dei santi Basilio Magno e Gregorio Nazianzeno, vescovi e dottori della Chiesa. Basilio, vescovo di Cesarea in Cappadocia, detto Magno per dottrina e sapienza, insegnò ai suoi monaci la meditazione delle Scritture e il lavoro nell’obbedienza e nella carità fraterna e ne disciplinò la vita con regole da lui stesso composte; istruì i fedeli con insigni scritti e rifulse per la cura pastorale dei poveri e dei malati; morì il primo di gennaio. Gregorio, suo amico, vescovo di Sásima, quindi di Costantinopoli e infine di Nazianzo, difese con grande ardore la divinità del Verbo e per questo motivo fu chiamato anche il Teologo. Si rallegra la Chiesa nella comune memoria di così grandi dottori.

(25 gennaio: A Nazianzo in Cappadocia, nell’odierna Turchia, anniversario della morte di san Gregorio, vescovo, la cui memoria si celebra il 2 gennaio).

Il calendario liturgico latino fa oggi memoria di due Padri e Dottori della Chiesa, San Basilio Magno e San Gregorio Nazianzeno, intimi amici, che parteciparono alla medesima ansia di santità, ebbero un'analoga formazione culturale e nutrirono entrambi l'aspirazione alla vita monastica.

La presente scheda agiografica vuole soffermarsi in particolar modo sul secondo, San Gregorio. Questi fa parte del celebre manipolo dei “luminari di Cappadocia” insieme con Sant'Anfìlochio d'Iconio, suo cugino, San Basilio Magno e San Gregorio di Nissa, fratello di quest'ultimo. Gregorio “Nazianzeno” nacque verso il 330 ad Arianzo, borgata nei pressi di Nazianzo, dal cui nome deriva il celebre appellativo del santo. Fu consacrato a Dio sin dalla più tenera infanzia dalla sua piissima madre, Santa Nonna, ed entrambi i genitori gli impartirono un'ottima educazione. Fu inviato a scuola presso Cesarea di Palestina, poi ad Alessandria d'Egitto ed infine ad Atene, dove legò un'intima amicizia con il suo conterraneo San Basilio Magno.

Gregorio rimase per dieci anni nella capitale ellenica, allora centro della cultura pagana, dove pare diede anche lezioni di eloquenza. Fece ritorno verso il 359 in Cappadocia e ricevette il battesimo, come consuetudine a quel tempo, all'età di trent'anni. Da quel giorno divise i suoi giorni tra l'ascesi e lo studio in compagnia dell'amico Basilio nella solitudine della valle dell'Iris, presso Neocesarea. Ben presto però, in seguito alle numerose richieste dei fedeli, fu suo malgrado richiamato per ricevere l'ordinazione presbiterale direttamente dalle mani di suo padre, San Gregorio di Nazianzo il Vecchio, che nel frattempo si era convertito dalla setta giudeo-pagana degli adoratori di Zeus Hypsistos al cristianesimo ed era stato insediato sulla sede episcopale di Nazianzo. Turbato per la pressione subita ed innamorato sempre più della vita solitaria, il giovane sacerdote tornò con San Basilio nella regione del Ponto. Dovette tuttavia accorrere nuovamente a Nazianzo per aiutare suo padre nel governo della diocesi e domarvi uno scisma imperversante. Il vecchio pastore aveva sottoscritto, per debolezza o per inavvertenza, la formula semiariana coniata dal concilio di Rimini, e parte dei fedeli si era ribellata. San Gregorio seppe sapientemente persuadere allora suo padre a fare una solenne professione di fede cattolica, facendo così rifiorire la calma e la concordia.

Nel 371, in seguito alla divisione della Cappadocia in due province ecclesiastiche, San Basilio, volendo creare un nuovo vescovado a Sàsima per opporsi alle intrusioni di Antimo, arcivescovo di Tiana, capitale della Seconda Cappadocia, fece appello al suo amico nominandolo a tale sede. Questo triste borgo, polveroso e chiassoso, edificato attorno ad una stazione postale sulla via di Cilicia, non poteva certo essere l'ambiente adatto per una vita da filosofo e da teologo. San Gregorio, dopo essersi lasciato imporre le mani di malavoglia, anziché prendere possesso della sua diocesi, fuggì segretamente nella solitudine. Fece poi ritorno a Nazianzo soltanto in seguito alle suppliche del vecchio padre, che in età avanzata non riusciva più a portare tutto il peso della sua carica. Quando nel 374 morì, col cuore affranto e la salute malferma il figlio si rifugiò non appena possibile nel monastero di Santa Teda, a Seleucia, nell'Isauria.

Era però volontà divina che non potesse nuovamente godere del sospirato riposo. All'inizio del 379, infatti, i cattolici di Costantinopoli, ai quali l'imperatore Valente aveva sottratto tutte le chiese, approfittarono dell'avvento al trono di San Teodosio I il Grande per convincerlo a ristabilire la fede nicena nella capitale dell'oriente, nominando Gregorio quale nuovo patriarca, con il naturale appoggio dell'amico San Basilio. A Gregorio non restò che accettare di trasferirsi nella metropoli constantinopolitana, ove aprì nella casa di un suo parente una cappella che denominò “Anàstasis” (cioè Risurrezione) e con la sua eloquenza riuscì a raccogliere attorno a sé i pochi ortodossi superstiti e senza pastore. Ebbe così occasione di pronunciare le sue più celebri omelie, i cinque Discorsi sulla Trinità che gli valsero la fama di teologo. Accorse dalla Siria ad ascoltare le sue parole perfino San Girolamo, che divenne suo discepolo.

Il compito del nuovo pastore si rivelò presto assai difficoltoso, non solo a causa degli ariani, ma ancor di più quando un certo Massimo, figura equivoca di filosofo cinico e di asceta, forte dell'appoggio di Pietro, vescovo di Alessandria, tentò di farsi proclamare vescovo di Costantinopoli. Tra cotante insidie e violenze, tra cui il rischio di lapidazione, San Gregorio avrebbe preferito ancora una volta tornare a vita solitaria, se non fosse stato tormentato dal bizzarro pensiero che “insieme con lui sarebbe partita da Costantinopoli anche la Trinità”. Nel mese di novembre del 380, con l'ingresso dell'imperatore Teodosio nella capitale, le chiese furono finalmente sottratte agli ariani e riconsegnate ai legittimi detentori.

San Gregorio, dietro all'imperatore e scortato dall'esercito, fu condotto in processione nella celeberrima cattedrale di Santa Sofia ed acclamato dal clero e dal popolo vescovo della città. Il saggio pastore non si accontentò però di quella intronizzazione e preferì farsi anche riconoscere nel maggio 381 dal V concilio ecumenico aperto a Costantinopoli sotto la presidenza di Melezio, vescovo di Antiochia. Questi però morì e Gregorio fu chiamato a presiedere l'assemblea al suo posto. Propose allora di nominare a successore del defunto nella sede antiochiena Paolino, che era stato vescovo di quella città durante lo scisma, ma i meleziani, che formavano la maggioranza, gli contrapposero Flaviano. Quando poi al concilio giunsero i vescovi egiziani e macedoni, presero a contestare l'elezione di Gregorio, perché in qualità di vescovo di Sàsima, in forza del canone di Antiochia, non avrebbe potuto essere trasferito ad altra sede. Il santo patriarca, che in realtà non aveva mai preso possesso della diocesi suddetta, amareggiato da tante ambizioni e intrighi, con pronta decisione rinunciò alla chiesa di Costantinopoli che governava da appena un biennio, stanco dei “più giovani che cinguettavano come uno stormo di gazze e si accanivano come uno sciame di vespe”, mentre “i vecchi si guardavano bene dal moderare gli altri”. Si ritirò allora nuovamente nella nativa Nazianzo, che nel frattempo era rimasta priva di pastore, ed amministro tale Chiesa locale per altri due anni, quando riuscì a far eleggere in sua sostituzione a vescovo della diocesi suo cugino Eulalio. Fatto ciò, si ritirò nella sua proprietà di Arianzo, dove morì il 25 gennaio del 389 o del 390, dopo sei anni dedicati alla contemplazione ed a studi ininterrotti.

San Gregorio, di costituzione debole e di delicata sensibilità, nella sua vita non fu mai un uomo d'azione, quanto piuttosto di meditazione, e neppure un teologo speculativo, semmai un mistico. E' unanimemente considerato un buon testimone della tradizione della Chiesa nelle questioni trinitarie e cristologiche. Durante la sua vita si sentì talvolta condannato piuttosto che chiamato all'attività apostolica. Tuttavia, quando non poté fuggire dall'azione, si dedicò sempre al bene delle anime affidate alla sua cura con grandissimo senso di responsabilità. Oratore perfetto, fu a buon ragione soprannominato il “Demostene cristiano”. Ci sono pervenuti ben 45 suoi discorsi, 244 lettere e molte poesie teologiche e storiche, scritte in una lingua ricca, armoniosa e pura.

San Gregorio Nazianzeno è commemorato dal Martyrologium Romanum al 25 gennaio, anniversario della sua nascita al cielo, mentre il giorno seguente si celebre la sua memoria liturgica comunemente con il suo amico San Basilio Magno.

Autore: Fabio Arduino

SOURCE : http://www.santiebeati.it/dettaglio/22250

Mosaico alla Martorana di Palermo (la Chiesa di Santa Maria dell'Ammiraglio, nota come chiesa della Martorana, centro storico di Palermo

St. Gregory of Nazianeus, 12th-century mosaic. Pendant on the eastern arch arch (northern side) of the crossing of the transept, La Martorana, also known as Santa Maria dell'Ammiraglio in Palermo, Sicily.

Saint Grégoire de Nazianze, mosaïque du XIIe siècle. Pendentif de l'arche Est (face Nord), croisée du transept de la Martorana, également connue comme Santa Maria dell’Amiraglio à Palerme, Sicile.


BENEDETTO XVI

UDIENZA GENERALE

Aula Paolo VI
Mercoledì, 8 agosto 2007

San Gregorio di Nazianzo

I: Vita e scritti


Cari fratelli e sorelle,

mercoledì scorso ho parlato di un grande maestro della fede, il  Padre della Chiesa san Basilio. Oggi vorrei parlare del suo amico Gregorio di Nazianzo, anche lui, come Basilio, originario della Cappadocia. Illustre teologo, oratore e difensore della fede cristiana nel IV secolo, fu celebre per la sua eloquenza, ed ebbe anche, come poeta, un’anima raffinata e sensibile.

Gregorio nacque da una nobile famiglia. La madre lo consacrò a Dio fin dalla nascita, avvenuta intorno al 330. Dopo la prima educazione familiare, frequentò le più celebri scuole della sua epoca: fu dapprima a Cesarea di Cappadocia, dove strinse amicizia con Basilio, futuro Vescovo di quella città, e sostò poi in altre metropoli del mondo antico, come Alessandria d’Egitto e soprattutto Atene, dove incontrò di nuovo Basilio (cfr Discorso 43,14-24). Rievocandone l’amicizia, Gregorio scriverà più tardi: «Allora non solo io mi sentivo preso da venerazione verso il mio grande Basilio per la serietà dei suoi costumi e per la maturità e saggezza dei suoi discorsi, ma inducevo a fare altrettanto anche altri, che ancora non lo conoscevano ... Ci guidava la stessa ansia di sapere ... Questa era la nostra gara: non chi fosse il primo, ma chi permettesse all’altro di esserlo. Sembrava che avessimo un’unica anima in due corpi» (Discorso 43,16.20). Sono parole che rappresentano un po’ l’autoritratto di quest’anima nobile. Ma si può anche immaginare che quest’uomo, che era fortemente proiettato oltre i valori terreni, abbia sofferto molto per le cose di questo mondo.

Tornato a casa, Gregorio ricevette il Battesimo e si orientò verso la vita monastica: la solitudine, la meditazione filosofica e spirituale lo affascinavano. Egli stesso scriverà: «Nulla mi sembra più grande di questo: far tacere i propri sensi, uscire dalla carne del mondo, raccogliersi in se stesso, non occuparsi più delle cose umane, se non di quelle strettamente necessarie; parlare con se stesso e con Dio, condurre una vita che trascende le cose visibili; portare nell'anima immagini divine sempre pure, senza mescolanza di forme terrene ed erronee; essere veramente uno specchio immacolato di Dio e delle cose divine, e divenirlo sempre più, prendendo luce da luce ...; godere, nella speranza presente, il bene futuro, e conversare con gli angeli; avere già lasciato la terra, pur stando in terra, trasportati in alto con lo spirito» (Discorso 2,7).

Come confida nella sua autobiografia (cfr Poesie[storiche] 2,1,11 sulla sua vita 340-349), ricevette l’ordinazione presbiterale con una certa riluttanza, perché sapeva che poi avrebbe dovuto fare il Pastore, occuparsi degli altri, delle loro cose, quindi non più così raccolto nella pura meditazione: Tuttavia egli poi accettò questa vocazione e assunse il ministero pastorale in piena obbedienza, accettando, come spesso gli accadde nella vita, di essere portato dalla Provvidenza là dove non voleva andare (cfr Gv 21,18). Nel 371 il suo amico Basilio, Vescovo di Cesarea, contro il desiderio dello stesso Gregorio, lo volle consacrare Vescovo di Sasima, un paese strategicamente importante della Cappadocia. Egli però, per varie difficoltà, non ne prese mai possesso, e rimase invece nella città di Nazianzo.

Verso il 379, Gregorio fu chiamato a Costantinopoli, la capitale, per guidare la piccola comunità cattolica fedele al Concilio di Nicea e alla fede trinitaria. La maggioranza aderiva invece all’arianesimo, che era «politicamente corretto» e considerato politicamente utile dagli imperatori. Così egli si trovò in condizioni di minoranza, circondato da ostilità. Nella chiesetta dell’Anastasis pronunciò cinque Discorsi teologici (27-31) proprio per difendere e rendere anche intelligibile la fede trinitaria. Sono discorsi rimasti celebri per la sicurezza della dottrina, l’abilità del ragionamento, che fa realmente capire che questa è la logica divina. E anche lo splendore della forma li rende oggi affascinanti. Gregorio ricevette, a motivo di questi discorsi, l’appellativo di «teologo». Così viene chiamato nella Chiesa ortodossa: il «teologo». E questo perché la teologia per lui non è una riflessione puramente umana, o ancor meno frutto soltanto di complicate speculazioni, ma deriva da una vita di preghiera e di santità, da un dialogo assiduo con Dio. E proprio così fa apparire alla nostra ragione la realtà di Dio, il mistero trinitario. Nel silenzio contemplativo, intriso di stupore davanti alle meraviglie del mistero rivelato, l’anima accoglie la bellezza e la gloria divina.

Mentre partecipava al secondo Concilio Ecumenico del 381, Gregorio fu eletto Vescovo di Costantinopoli, e assunse la presidenza del Concilio. Ma subito si scatenò contro di lui una forte opposizione, finché la situazione divenne insostenibile. Per un’anima così sensibile queste inimicizie erano insopportabili. Si ripeteva quello che Gregorio aveva già lamentato precedentemente con parole accorate: «Abbiamo diviso Cristo, noi che tanto amavamo Dio e Cristo! Abbiamo mentito gli uni agli altri a motivo della Verità, abbiamo nutrito sentimenti di odio a causa dell’Amore, ci siamo divisi l’uno dall’altro!» (Discorso 6,3). Si giunse così, in un clima di tensione, alle sue dimissioni. Nella cattedrale affollatissima Gregorio pronunciò un discorso di addio di grande effetto e dignità (cfr Discorso 42). Concludeva il suo accorato intervento con queste parole: «Addio, grande città, amata da Cristo ... Figli miei, vi supplico, custodite il deposito [della fede] che vi è stato affidato (cfr 1 Tm 6,20), ricordatevi delle mie sofferenze (cfr Col 4,18). Che la grazia del nostro Signore Gesù Cristo sia con tutti voi» (cfr Discorso 42,27).

Ritornò a Nazianzo, e per circa due anni si dedicò alla cura pastorale di quella comunità cristiana. Poi si ritirò definitivamente in solitudine nella vicina Arianzo, la sua terra natale, dedicandosi allo studio e alla vita ascetica. In questo periodo compose la maggior parte della sua opera poetica, soprattutto autobiografica: le Poesie sulla sua vita, una rilettura in versi del proprio cammino umano e spirituale, cammino esemplare di un cristiano sofferente, di un uomo di grande interiorità in un mondo pieno di conflitti. È un uomo che ci fa sentire il primato di Dio, e perciò parla anche a noi, a questo nostro mondo: senza Dio l’uomo perde la sua grandezza, senza Dio non c’è vero umanesimo. Ascoltiamo perciò questa voce e cerchiamo di conoscere anche noi il volto di Dio. In una delle sue poesie aveva scritto, rivolgendosi a Dio: «Sii benigno, Tu, l’Aldilà di tutto» (Poesie [dogmatiche] 1,1,29). E nel 390 Dio accoglieva tra le sue braccia questo servo fedele, che con acuta intelligenza l’aveva difeso negli scritti, e che con tanto amore l’aveva cantato nelle sue poesie.

Saluti:

J’accueille avec plaisir les pèlerins francophones, particulièrement les membres du pèlerinage organisé par les Chanoines réguliers de Saint-Augustin, le groupe de Mende ainsi que les pèlerins venus d’Égypte. Que le Seigneur vous aide à grandir dans une connaissance authentique de sa personne pour que vous puissiez en vivre et en témoigner parmi vos frères! Avec ma Bénédiction apostolique.

I greet all the English-speaking visitors and pilgrims present at today’s Audience, including groups from Ireland, Israel, the Far East, and North America. I extend a special welcome to the pilgrims who have travelled here from Da Nang in Vietnam. May the peace and joy of Our Lord Jesus Christ be with you and may God bless you all!

Voller Freude begrüße ich die Pilger und Besucher aus dem deutschen Sprachraum. Unter ihnen heiße ich besonders die vielen Jugendlichen aus dem Feriencamp Baia Domizia und die Passionsspieler aus Altmühlmünster in der Diözese Regensburg willkommen. - Bitten wir um das Licht der Gnade, damit wir, wie der heilige Gregor von Nazianz, den Plan Gottes für unser Leben erkennen und ihn auch dann annehmen, wenn er uns nicht gefällt. Euch allen wünsche ich eine erholsame Sommerzeit und Gottes reichen Segen.

Saludo cordialmente a los visitantes de lengua española. En particular, saludo a las Misioneras Hijas de la Sagrada Familia de Nazaret, que celebran su Capítulo General, a los seminaristas de la Diócesis de Granada, así como a los distintos grupos venidos de España, México y de otros países latinoamericanos. Que vuestra peregrinación a la tumba de los apóstoles Pedro y Pablo fortalezca vuestra fe y acreciente vuestro amor a la Iglesia. ¡Gracias por vuestra visita!

Saúdo com afeto e simpatia os peregrinos de língua portuguesa, especialmente os que aqui se encontram provindos do Brasil e de Portugal, e invoco do Altíssimo abundantes dons que sirvam de estímulo para a sua vida cristã, ao conceder benevolamente minha Bênção Apostólica.

Saluto in lingua polacca:

Witam polskich pielgrzymów. Dziękuję za waszą duchową bliskość i modlitwy w intencji Papieża i Kościoła. Niech nawiedzanie grobów apostołów Piotra i Pawła umacnia w was wiarę, dodaje odwagi do dawania świadectwa Chrystusowi i ożywia ducha braterskiej miłości. Niech Bóg błogosławi wam i waszym najbliższym.

Traduzione italiana:

Do il benvenuto ai pellegrini polacchi. Vi ringrazio per la vostra vicinanza spirituale e per le preghiere secondo le intenzioni del Papa e della Chiesa. La visita alle tombe degli Apostoli Pietro e Paolo rafforzi la vostra fede, vi incoraggi a dare la testimonianza a Cristo e ravvivi lo spirito dell’amore fraterno. Dio benedica voi e i vostri cari.

Saluto in lingua ungherese:

Isten hozta a magyar zarándokokat, különösen is a veszprémi és a győri híveket. Kedves Barátaim, köszönöm látogatástok és szívesen kérem számotokra és egyházközségeitek számára a mennyei kegyelmeket, hogy egyre inkább tanúságot tudjatok tenni keresztény hitünkről. Apostoli áldásommal. Dicsértessék a Jézus Krisztus!

Traduzione italiana:

Saluto cordialmente i pellegrini ungheresi, particolarmente i gruppi di Veszprém e di Győr. Cari amici, vi ringrazio per la vostra visita ed invoco volentieri su di voi e sulle vostra Comunità copiosi doni celesti per una sempre più solida testimonianza cristiana. Con la mia benedizione. Sia lodato Gesù Cristo!

* * *

Rivolgo un cordiale benvenuto ai pellegrini di lingua italiana. In particolare, saluto le Ancelle Parrocchiali dello Spirito Santo e le Figlie di Nostra Signora del Sacro Cuore che celebrano i rispettivi Capitoli Generali. Care Sorelle, vi auguro di continuare con entusiasmo il servizio che rendete al Vangelo e alla Chiesa ed invoco per voi il sostegno del Signore perché possiate operare con sempre più grande fecondità nell'ambito della nuova evangelizzazione. Saluto poi voi, Suore Francescane Elisabettine Bigie, che celebrate l'ottavo centenario di nascita di santa Elisabetta d'Ungheria. Possa questa provvida ricorrenza suscitare in ciascuna di voi un rinnovato desiderio di testimoniare ovunque l'amore di Cristo per ogni persona umana, specialmente verso i più deboli, sulle orme del vostro fondatore il beato Ludovico da Casoria. Saluto ora voi, cari Seminaristi provenienti dai Seminari maggiori di diverse Diocesi italiane, e riuniti a Sacrofano per un incontro estivo: vi auguro di far tesoro degli insegnamenti e delle esperienze spirituali di questi giorni.

Infine, il mio pensiero va ai giovani, ai malati e agli sposi novelli. Ricorre oggi la memoria di San Domenico di Guzman, instancabile predicatore del Vangelo, e domani sarà la festa di Santa Teresa Benedetta della Croce, Edith Stein, compatrona d'Europa. Questi due Santi aiutino voi, cari giovani, ad avere sempre fiducia in Cristo. Il loro esempio sostenga voi, cari malati a partecipare con fede alla potenza salvifica della sua Croce. Incoraggi voi, cari sposi novelli, ad essere immagine luminosa di Dio, attraverso la vostra reciproca fedeltà.

© Copyright 2007 - Libreria Editrice Vaticana

Copyright © Dicastero per la Comunicazione - Libreria Editrice Vaticana

SOURCE : https://www.vatican.va/content/benedict-xvi/it/audiences/2007/documents/hf_ben-xvi_aud_20070808.html

en:Gregory of Nazianzus and paupers (miniature, Homilies of Gregory Nazianzus, en:Agiou Panteleimonos monasteryen:Mount Athos, cod. 6)


BENEDETTO XVI

UDIENZA GENERALE

Aula Paolo VI
Mercoledì, 22 agosto 2007

San Gregorio di Nazianzo

II: La dottrina


Cari fratelli e sorelle,

nella serie di ritratti di grandi Padri e Dottori della Chiesa che cerco di offrire in queste catechesi, ho parlato la scorsa volta di san Gregorio Nazianzeno, Vescovo del IV secolo; vorrei ora completare questo ritratto. Cercheremo oggi di raccogliere alcuni suoi insegnamenti. Riflettendo sulla missione che Dio gli aveva affidato, san Gregorio Nazianzeno concludeva: «Sono stato creato per ascendere fino a Dio con le mie azioni» (Discorso 14,6 sull’amore per i poveri). Di fatto, egli mise al servizio di Dio e della Chiesa il suo talento di scrittore e di oratore. Compose numerosi discorsi, varie omelie e panegirici, molte lettere e opere poetiche (quasi 18.000 versi!): un’attività veramente prodigiosa. Aveva compreso che questa era la missione che Dio gli aveva affidato: «Servo della Parola, io aderisco al ministero della Parola; che io non acconsenta mai di trascurare questo bene. Questa vocazione io l’apprezzo e la gradisco, ne traggo più gioia che da tutte le altre cose messe insieme» (Discorso 6,5; cfr anche Discorso 4,10).

Il Nazianzeno era un uomo mite, e nella sua vita cercò sempre di fare opera di pace nella Chiesa del suo tempo, lacerata da discordie e da eresie. Con audacia evangelica si sforzò di superare la propria timidezza per proclamare la verità della fede. Sentiva profondamente l’anelito di avvicinarsi a Dio, di unirsi a Lui. È quanto esprime egli stesso in una sua poesia, dove scrive: tra i «grandi flutti del mare della vita, / di qua e di là da impetuosi venti agitato, /... / una cosa sola m'era cara, sola mia ricchezza, / conforto e oblio delle fatiche, / la luce della Santa Trinità» (Poesie [storiche] 2,1,15).

Gregorio fece risplendere la luce della Trinità, difendendo la fede proclamata nel Concilio di Nicea: un solo Dio in tre Persone uguali e distinte – Padre, Figlio e Spirito Santo –, «tri­plice luce che in unico / splendor s’aduna» (ibid. 2,1,32). Quindi, afferma sempre Gregorio sulla scorta di san Paolo (1 Cor 8,6), «per noi vi è un Dio, il Padre, da cui è tutto; un Signore, Gesù Cristo, per mezzo di cui è tutto; e uno Spirito Santo, in cui è tutto» (Discorso 39,12).

Gregorio ha messo in grande rilievo la piena umanità di Cristo: per redimere l’uomo nella sua totalità di corpo, anima e spirito, Cristo assunse tutte le componenti della natura umana, altrimenti l’uomo non sarebbe stato salvato. Contro l’eresia di Apollinare, il quale sosteneva che Gesù Cristo non aveva assunto un’anima razionale, Gregorio affronta il problema alla luce del mistero della salvezza: «Ciò che non è stato assunto, non è stato guarito» (Ep. 101,32), e se Cristo non fosse stato «dotato di intelletto razionale, come avrebbe potuto essere uomo?» (Ep. 101,34). Era proprio il nostro intelletto, la nostra ragione che aveva e ha bisogno della relazione, dell’incontro con Dio in Cristo. Diventando uomo, Cristo ci ha dato la possibilità di diventare a nostra volta come Lui. Il Nazianzeno esorta: «Cerchiamo di essere come Cristo, poiché anche Cristo è divenuto come noi: di diventare dèi per mezzo di Lui, dal mo­mento che Lui stesso, per il nostro tramite, è divenuto uomo. Prese il peggio su di sé, per farci dono del meglio» (Discorso 1,5).

Maria, che ha dato la natura umana a Cristo, è vera Madre di Dio (Theotókos: cfr Ep. 101,16), e in vista della sua altissima missione è stata «pre-purificata» (Discorso 38,13; quasi un lontano preludio del dogma dell’Immacolata Concezione). Maria è proposta come modello ai cristiani, soprattutto alle vergini, e come soccorritrice da invocare nelle necessità (cfr Discorso 24,11).

Gregorio ci ricorda che, come persone umane, dobbiamo essere solidali gli uni verso gli altri. Scrive: «“Noi siamo tutti una sola cosa nel Signore” (cfr Rm 12,5), ricchi e poveri, schiavi e liberi, sani e malati; e unico è il capo da cui tutto deriva: Gesù Cristo. E come fanno le membra di un solo corpo, ciascuno si occupi di ciascuno, e tutti di tutti». Poi, riferendosi ai malati e alle persone in difficoltà, conclude: «Questa è l’unica salvezza per la nostra carne e la nostra anima: la carità verso di loro» (Discorso 14,8 sull’amore per i poveri). Gregorio sottolinea che l’uomo deve imitare la bontà e l’amore di Dio, e quindi raccomanda: «Se sei sano e ricco, allevia il bisogno di chi è malato e povero; se non sei caduto, soccorri chi è caduto e vive nella sofferenza; se sei lieto, consola chi è triste; se sei fortunato, aiuta chi è morso dalla sventura. Da’ a Dio una prova di riconoscenza, perché sei uno di quelli che possono beneficare, e non di quelli che hanno bisogno di essere beneficati ... Sii ricco non solo di beni, ma anche di pietà; non solo di oro, ma di virtù, o meglio, di questa sola. Supera la fama del tuo prossimo mostrandoti più buono di tutti; renditi Dio per lo sventurato, imitando la misericordia di Dio» (ibid., 14,26).

Gregorio ci insegna anzitutto l’importanza e la necessità della preghiera. Egli afferma che «è necessario ricordarsi di Dio più spesso di quanto si respiri» (Discorso 27,4), perché la preghiera è l’incontro della sete di Dio con la nostra sete. Dio ha sete che noi abbiamo sete di Lui (cfr Discorso 40, 27). Nella preghiera noi dobbiamo rivolgere il nostro cuore a Dio, per consegnarci a Lui come offerta da purificare e trasformare. Nella preghiera noi vediamo tutto alla luce di Cristo, lasciamo cadere le nostre maschere e ci immergiamo nella verità e nell’ascolto di Dio, alimentando il fuoco dell'amore.

In una poesia, che è allo stesso tempo medita­zione sullo scopo della vita e implicita invocazione a Dio, Gregorio scrive: «Hai un compito, anima mia, / un grande compito, se vuoi. / Scruta seriamente te stessa, / il tuo essere, il tuo destino; / donde vieni e dove dovrai posarti; / cerca di conoscere se è vita quella che vivi / o se c’è qualcosa di più. / Hai un compito, anima mia, / purifica, perciò, la tua vita: / considera, per favore, Dio e i suoi misteri, / indaga cosa c’era prima di questo universo / e che cosa esso è per te, / da dove è venuto, e quale sarà il suo destino. / Ecco il tuo compito, / anima mia, / purifica, perciò, la tua vita» (Poesie [storiche] 2,1,78). Continuamente il santo Vescovo chiede aiuto a Cristo, per essere rialzato e riprendere il cammino: «Sono stato deluso, o mio Cristo, / per il mio troppo presumere: / dalle altezze sono caduto molto in basso. / Ma rialzami di nuovo ora, poiché vedo / che da me stesso mi sono ingannato; / se troppo ancora confiderò in me stesso, / subito cadrò, e la caduta sarà fatale» (ibid., 2,1,67).

Gregorio, dunque, ha sentito il bisogno di avvicinarsi a Dio per superare la stanchezza del proprio io. Ha sperimentato lo slancio dell’anima, la vivacità di uno spirito sensibile e l’instabilità della felicità effimera. Per lui, nel dramma di una vita su cui pesava la coscienza della propria debolezza e della propria miseria, l’esperienza dell’amore di Dio ha sempre avuto il sopravvento. Hai un compito, anima – dice san Gregorio anche a noi –, il compito di trovare la vera luce, di trovare la vera altezza della tua vita. E la tua vita è incontrarti con Dio, che ha sete della nostra sete.

Saluti:

Je salue cordialement les pèlerins francophones présents ce matin, en particulier les pèlerins du diocèse d’Obala, au Cameroun, les appelant, à l’exemple de saint Grégoire de Nazianze, à trouver dans l’écoute de la Parole de Dieu et dans la charité envers les pauvres la volonté de servir toujours davantage le Christ et l’Église.

I am pleased to greet all the English-speaking visitors and pilgrims present at today’s Audience, especially the groups from England, Ireland, Hungary, Sweden, Japan, Australia and the United States of America. Upon all of you, I invoke Almighty God’s blessings of joy and peace.

Frohen Herzens heiße ich alle Pilger und Besucher aus dem deutschen Sprachraum willkommen. Besonders begrüße ich die vielen jungen Menschen, die heute hier sind. Liebe Freunde, begegnet euren Mitmenschen, wie Gregor uns sagt, mit christlicher Liebe und Güte, Gottes Güte nachahmend. So helfen wir, am Frieden in der Welt mitzubauen. - Gott, der Herr, geleite euch auf euren Wegen, jetzt in der Freizeit und Zuhause!

Saludo ahora a los visitantes de lengua española, en especial a los diversos grupos parroquiales y cofradías, a los miembros de la Juventud Mariana Vicentina, así como a los peregrinos de varios Países latinoamericanos. Una vez más deseo recordar con gran afecto y cercanía espiritual al querido pueblo peruano, tan probado en estos días, pidiendo gestos de solidaridad cristiana, como enseña san Gregorio Nacianceno. ¡Que Dios os bendiga!

Saúdo afetuosamente os peregrinos presentes de língua portuguesa, mormente os que vieram de Portugal; a todos desejo graça e paz em Nosso Senhor Jesus Cristo. Penhor da daquela juventude de alma e coração que brota do Espírito Santo em ação na Igreja e no mundo, seja para vós e vossos familiares a minha Bênção Apostólica.

Saluto in lingua polacca:

Pozdrawiam Polaków, a zwłaszcza księży zmartwychwstańców, którzy od stu pięćdziesięciu lat opiekują się sanktuarium maryjnym na Mentorelli. To miejsce, które tak chętnie odwiedzał Jan Paweł II i mnie jest bardzo drogie. Dziś obchodzimy wspomnienie Matki Bożej Królowej. Wszystkich tu obecnych zawierzam Jej opiece i serdecznie wam błogosławię.

Traduzione italiana:

Saluto i polacchi, e in particolare i padri risurrezionisti che da centocinquanta anni si prendono cura del santuario mariano della Mentorella. Questo posto, che così volentieri visitava Giovanni Paolo II, anche a me e molto caro. Oggi celebriamo la memoria della Beata Maria Vergine Regina. Alla sua protezione affido tutti voi qui presenti e vi benedico di cuore.

Saluto in lingua ungherese:

Isten hozta a magyar híveket. Kedves Barátaim, Szent Péter sírjánál megtapasztaljátok az Egyház egyetemességét is. Szép lelki élményeket kívánva szívből adom apostoli áldásomat. Dicsértessék a Jézus Krisztus!

Traduzione italiana:

Saluto cordialmente i pellegrini ungheresi! Cari amici, presso la tomba di San Pietro sperimentate anche l’universalità della Chiesa. Augurandovi l’approfondimento della Vostra fede imparto di cuore la Benedizione apostolica. Sia lodato Gesù Cristo!

* * *

Saluto ora i pellegrini italiani. In particolare, le Suore Zelatrici del Sacro Cuore, che ricordano il 25° anniversario dell'approvazione pontificia. Care Sorelle, con ardente spirito missionario, proseguite nel servizio ai più bisognosi e dappertutto testimoniate in maniera concreta il Vangelo della speranza e dell'amore. Saluto, inoltre, i partecipanti alla Festa del pellegrino in onore di san Gabriele dell'Addolorata, augurando a ciascuno che la sosta presso le Tombe degli Apostoli sia per tutti incoraggiamento a un proficuo rinnovamento spirituale. Il mio pensiero va poi alle Famiglie e ai laici animatori vocazionali Rogazionisti. Cari amici, continuate con gioia e generosità nel vostro impegno in favore delle vocazioni di speciale consacrazione, secondo l'esempio e gli insegnamenti di sant'Annibale Maria Di Francia.

Rivolgo infine, come di consueto, un cordiale saluto ai giovani, ai malati e agli sposi novelli. Eleviamo lo sguardo verso il Cielo per contemplare lo splendore della Santa Madre di Dio, che quest'oggi la liturgia ci invita a invocare come nostra Regina. Cari giovani, ponete voi stessi e ogni vostro progetto sotto la materna protezione di Colei che ha donato al mondo il Salvatore. Cari malati, in attesa del ricupero della salute, pregateLa ogni giorno per ottenere la forza di affrontare con pazienza la prova della sofferenza. Cari sposi novelli, coltivate verso di Lei una devozione sincera, perché vi sia accanto nella vostra quotidiana esistenza.

© Copyright 2007 - Libreria Editrice Vaticana

Copyright © Dicastero per la Comunicazione - Libreria Editrice Vaticana

SOURCE : https://www.vatican.va/content/benedict-xvi/it/audiences/2007/documents/hf_ben-xvi_aud_20070822.html


St. Gregory of Nazianzos Church in Gelveri ( Güzelyurt, formerly Gelveri (Cappadocian Greek: Καρβάλη, Cappadocia)


GREGORIO di Nazianzo, santo

di Alberto Pincherle - Enciclopedia Italiana (1933)

GREGORIO di Nazianzo, santo

Nacque fra il 325 e il 330 nel fondo paterno di Arianzo, presso Nazianzo o Diocesarea in Cappadocia, quando il padre, Gregorio, era già vescovo di Nazianzo. Nelle scuole di Cesarea di Cappadocia conobbe Basilio il Grande, che doveva ritrovare, riannodando un'amicizia durata tutta la vita, in Atene, dove G. terminò gli studi di filosofia e retorica, già continuati a Cesarea di Palestina e Alessandria. Poco dopo Basilio, in età di 30 anni (si oscilla fra il 355-56 e il 358-59: dalla fissazione di questa data dipende quella della nascita) ritornò in patria, dove ricevette il battesimo. Ma la madre lo aveva già consacrato a Dio e G., in pericolo nella traversata da Alessandria ad Atene, aveva rinnovato il voto; a lungo il suo animo fu diviso tra l'aspirazione alla vita religiosa in solitudine e l'amore per la letteratura e l'insegnamento: entrambi manifestazioni di una fondamentale avversione per la vita e l'attività pratica, specie se rendessero necessario il lottare. Ché tutta la vita di G. è un alternarsi di momenti in cui egli cede a circostanze o pressioni altrui che lo chiamano all'azione, e di momenti in cui, obbedendo al proprio impulso, si ritira nella contemplazione. La cronologia è, per i primi anni, difficile da determinare: alternò periodi in cui visse presso Basilio, nel Ponto, ad altri in cui, ordinato sacerdote già nel 361 o 362, aiutò il padre a governare la chiesa di Nazianzo, intervenendo a mettere pace in un dissidio tra il padre, che in buona fede aveva sottoscritto una formula ariana, e i monaci fermi nell'ortodossia nicena.

Basilio, divenuto vescovo di Cesarea (370), essendo stata la Cappadocia divisa in due provincie e trovandosi in conflitto con il vescovo Antimo di Tiana, volle consacrare l'amico vescovo della minuscola località di Sasima. G. resistette a lungo, rifiutando di stabilirsi in quel luogo selvaggio; rifugiatosi di nuovo in una solitudine montana, acconsentì a ricevere la consacrazione, ma a Sasima non si recò mai e rimase a Nazianzo, dove, dopo la morte del padre (374) continuò ad amministrare la chiesa: non avendo ottenuto però che si nominasse un successore al padre, si ritirò a Seleucia in Isauria, dove stette più di 3 anni.

Quivi lo raggiunsero la notizia della morte dell'amico e la chiamata della piccola comunità ortodossa di Costantinopoli che, dopo la morte dell'imperatore ariano Valente, poteva sperare tempi migliori. G. raggiunse la capitale, dove predicò con grande efficacia contro l'eresia e riuscì a ottenere, dopo la venuta di Teodosio, che le chiese fossero dagli ariani restituite ai cattolici.

Una prima amarezza gli aveva procurato il tentativo di un Massimo, già filosofo cinico poi fattosi cristiano e da G. pubblicamente lodato; fattosi consacrare vescovo da Pietro di Alessandria (già si manifestano i primi dissensi tra le due sedi), costui aveva cercato, con l'aiuto di marinai egiziani, di cacciare G.; ma questi ebbe l'appoggio di Teodosio, e Massimo dovette allontanarsi. Poco dopo, il concilio di Costantinopoli, nel maggio 381, cercò di regolare la situazione, riconoscendo G. (che, ufficialmente vescovo di Sasima, poteva essere considerato solo un amministratore temporaneo) come vescovo della capitale. Ma, dopo la morte di Melezio, il suo tentativo di far riconoscere Paolino, pacificando così lo scisma antiocheno, incontrò l'opposizione degli Occidentali, d'accordo con gli Egiziani, capitanati ora da Timoteo di Alessandria.

Nel concilio si ricordò al vescovo di Sasima (se pure poteva dirsi tale veramente) il canone niceno che vietava i trasferimenti; e allora G., vedendosi così contrastato, preferì ritirarsi (giugno 381), ritornando a Nazianzo. Qui, due anni dopo, procurò alla chiesa vacante un vescovo, nella persona del cugino Eulalio, ritirandosi poi nella sua terra d'Arianzo, dove morì, secondo S. Girolamo, nel 389 o 390.

G. ricevette il soprannome di "teologo" (ὁ ϑεολόγος); pure, per noi, egli è soprattutto oratore e, fra i tre grandi Padri cappadoci del sec. iv, il meno significativo dal punto di vista della teologia. Delle sue 45 omelie (e si direbbero meglio "Discorsi"), la maggior parte sono panegirici, orazioni funebri e commemorative (per il fratello Cesario, la sorella Gorgonia, il padre, S. Atanasio e S. Basilio il Grande; Oratt. 7, 8, 18, 21, 43) discorsi d'occasione (compresi quelli riguardanti la sua fuga prima di ricevere il sacerdozio, Or. 2; la sua consacrazione a vescovo di Sasima, Oratt. 9-11; l'episodio di Massimo, Oratt. 25-26; il Supremum vale alla chiesa di Costantinopoli, Or. 42 e le invettive contro Giuliano l'Apostata, Oratt. 4 e 5, posteriori alla morte di lui) o in celebrazione di feste (p. es. quelle sul Natale e l'Epifania, Oratt. 38 e 39, base dello scritto di H. Usener e della controversia sull'origine e la diffusione delle due feste). Una sola si può dire esegetica (Or. 37, su Matteo, XIX, 1 segg.), una sola morale (Or. 14, sull'amore dei poveri); più numerose quelle di contenuto dottrinale, tra cui spiccano - avendogli procurato il soprannome - i 5 discorsi, da G. stesso chiamati teologici, tenuti a Costantinopoli (Oratt. 27-31).

Numerose (247) sono anche le lettere di G.; v. sotto: Edizioni nn. 101 e 102 a Cledonio; 202, a Nettario vescovo di Costantinopoli; 243, sono di carattere teologico e piuttosto discorsi che lettere: le prime tre contro Apollinare di Laodicea, l'ultima è uno scritto "al monaco Evagrio intorno alla divinità" (Πρὸς Εὐάγριον μόναχον περὶ ϑεότητος), attribuito anche a Gregorio di Nissa e a Gregorio il Taumaturgo, certo della 2ª metà del sec. IV, e probabilmente del Nazianzeno. La raccolta attuale risale senza dubbio a una fatta da G. stesso su richiesta del pronipote Nicobulo, al quale è rivolta la lettera 51, con precetti intorno allo stile epistolare che mostrano come G. conoscesse e seguisse anche in questo campo le regole della retorica del suo tempo. E con varî retori, quali Temistio e Libanio, G. fu in relazione. Molte altre sono semplici lettere di raccomandazione, consolatorie o di felicitazione.

I versi di G. furono composti per lo più nell'età senile, come sfogo alla sua anima e anche per mostrare che un cristiano poteva rivaleggiare, pur nella poesia, con i pagani. Nell'edizione dei Maurini sono divisi in due "libri", ciascuno ripartito in due sezioni: poemi teologici, cioè dogmatici e morali; poemi storici, cioè intorno a sé stesso e intorno ad altri. I più interessanti sono quelli del terzo gruppo, al quale appartengono il lungo poema autobiografico (II,1, 11; Περὶ τὸν ἑαυτοῦ βίον, 1949 trimetri giambici) e quelli "Intorno alle cose proprie" (II,1,1; Περὶ τῶν καϑ‛ ἐαυτόν) e "Lamento intorno alle passioni della propria anima" (II, 1, 45: Θρήνος περὶ τῶν τῆς ἑαυτοῦ ψυχῆς παϑῶν), che sono stati confrontati, non del tutto esattamente, con le Confessioni di sant'Agostino. Parecchie di queste poesie sono puramente didascaliche e non hanno gran valore poetico; ma in alcune, nonostante la retorica, e spesso la monotonia e la povertà del linguaggio poetico, si manifesta una spontaneità e vivacità d'impressioni, che a volte fa trovare a G. accenti lirici di sapore moderno. La maggior parte di queste poesie sono nei metri tradizionali, benché spesso i versi siano scorretti; G. ha inoltre cercato di variare al possibile la forma metrica. Due poesie, poi, un Inno della sera ("Υμνος ἑσπερινός, I,1, 32) e un'Esortazione alle vergini (I, 11, 3; Πρὸς παρϑένους παραινετικός) sono invece in metro accentuativo e presentano perciò un particolare interesse storico-letterario. Una serie dì 254 epigrammi di G. costituisce l'ottavo libro dell'antologia di Costantino Cefala. Non è assolutamente di G. il dramma medievale sulla Passione di Cristo (Χριστὸς πάσχων). Il temperamento essenzialmente lirim di G. si manifesta anche nella sua oratoria, adorna, ricca, non rifuggente da alcuno degli artifizî della retorica del suo tempo, accurata nella lingua, con preoccupazioni puristiche (atticismo).

La sua passione di letterato, il suo amore per la cultura classica si manifestano in lui costantemente, dominano in tutta la sua produzione. Tuttavia, G. non rinnega per ciò la sua fede cristiana; egli è anzi uno dei difensori dell'ortodossia, eontro gli ariani spinti (eunomiani) e contro Apollinare. Nelle dottrine trinitaria e cristologica alcune sue posizioni sono importantissime. Sulla questione della processione dello Spirito Santo, G. non si spiega chiaramente, e rivela anzi talvolta qualche incertezza; nella cristologia, pure tra incertezze, egli rasenta una volta la formula definitiva, allorché spiega che "altra cosa e altra cosa" (ἄλλο μὲν καὶ ἄλλο) sono (gli elementi) di cui (consiste) il Salvatore.... ma non un altro e un altro (οὐκ ἄλλος δὲ καὶ ἄλλος).... Infatti i due elementi sono una msa per l'unione, Dio diventando uomo, o l'uomo diventando Dio, o come uno si voglia esprimere. Ma dico: altra cosa e altra eosa, all'incontro di quanto ha luogo nella Trinità. Ivi infatti vi è un altro e un altro, affinché noi non confondiamo le ipostasi, ma non altra cosa e altra cosa, poiché i tre esseri sono una e l'identica cosa per la divinità" (ep. 101). In un altro passo celebre, egli condanna esplicitamente chi non ritenga che Maria è madre di Dio (ϑεοτόκος; ep. 101). Quanto al peccato originale e alla redenzione, nonostante un passo citato da sant'Agostino (e che non si ritrova nelle sue opere), G. non sembra ammettere una vera e propria contaminazione dell'anima umana, che ne abbia menomato la capacità di autodeterminarsi al bene. Egli sembra inoltre respingere la dottrina che interpreta l'espiazione come un mezzo di riscatto pagato a Satana, così scostandosi da Gregorio di Nissa. Su altri spunti, ripete le dottrine di Basilio. Ma è da osservare, che G. stesso non fu, come si è detto, un vero teologo, bensì un oratore; e non ha lasciato opere sistematiche.

Ediz.: Editio princeps, Basilea 1550, riprodotta con aggiunte, Parigi 1609-1611, voll. 2; ristampe della precedente, Parigi 1630 e "Colonia" (ma Lipsia) 1690; l'edizione dei Maurini, interrotta dalla rivoluzione, Parigi 1778-1840, voll. 2, riprodotta con aggiunte in Patrol. Graeca, XXXV-XXXVIII. Tra le edizioni parziali: Oratt. 7 e 43, di F. Boulenger, Parigi 1908; i 5 discorsi teologici, di A. J. Mason, Cambridge 1899; una lettera, di G. Mercati, in Varia sacra, Roma 1903, p. 53 (l'altra, a p. 86, è l'ep. 238); due lettere, da papiri, di H. Gerstenger, in Sitzungsber. d. Wien. Akad., CCVIII, 3 (1928); i due poemi in metro accentuativo, in W. Meyer, Gesammelte Abhandl. zur mittellatein. Rhythmik, II, Berlino 1905. Una nuova edizione è stata progettata dall'Accademia di Cracovia: lavori preparatorî di T. Sinko, De traditione orationum Greg. Naz., Cracovia 1917-1923, voll. 2 (Meletemata patristica, II e III); id., in Eos, XII (1906), p. 21 segg., e 98 segg.; XV (1909), p. 63 segg.; I. Saidak, ibid., XVII (1911), p. 193 segg.; S. Witkowski, ibid., XIII (1907), p. 40 segg.; G. Przychocky, ibid., XVI (1910), p. 100; id., De Greg. Naz. epistulis quaestiones selectae, Cracovia 1912.

Bibl.: A. Benoît, Saint Gr. de Naz., 2ª ed. Parigi 1885, voll. 2; C. Cavallier, Saint Gr. de Naz., par l'abbé A. Benoît, Montpellier 1886; O. Bardenhewer, Geschichte d. altkirchl. Literatur, III, 2ª ed., Friburgo in B. 1923, pp. 162-188 e 671; O. Stählin, in W. v. Christ, Gesch. d. griech. Lit., II, 2, Monaco 1924, pagine 1413-1420; A. Puech, Hist. de la littér. grecque chrét., III, Parigi 1930, pp. 318-395; U. v. Wilamowitz-Möllendorff, Die griech. Literat. d. Altertums, in Die Kultur der Gegenwart, I, viii, 3ª ed., Lipsia-Berlino 1924, p. 293 segg. (giudizio letterario); A. Cataudella, Le poesie di Greg. Naz., in Atene e Roma, 1927, pp. 88-96; id., Il prologo degli "Αιτια e Greg. Naz., in Riv. di filol. class., p. 509; E. Fleury, Hellénisme et christianisme: Saint Gr. de N. et son temps, Parigi 1930.

SOURCE : https://www.treccani.it/enciclopedia/gregorio-di-nazianzo-santo_(Enciclopedia-Italiana)/

Григорий Богослов Школа или худ. центр: Москва

1408 г. 314 × 106 см Государственная Третьяковская галерея, Москва, Россия Инв. 19725

Из деисусного чина Успенского собора во Владимире

Andrei Rublev, Gregorios teologen (1408), Innsovelseskatedralen i Vladimir.

Gregory of Nazianzus from Vasilyevskiy chin (15th c., GTG)


Den hellige Gregor av Nazianz den yngre (329-~390)

Minnedag: 2. januar

Skytshelgen for diktere; for en god avling; kirkelærer (1568). Feires sammen med den hellige Basilios den Store

Den hellige Gregor ble født i år 329 i Arianz, et ensomt beliggende landgods ved Nazianz (Nazianzos) i Kappadokia; i dag Nenizi ved Aksaray i Sentral-Tyrkia. I likhet med den hellige Basilios kom han fra en hellig familie. Han var eldste sønn av de hellige Gregor av Nazianz den eldre og Nonna, og begge hans to søsken, de hellige Caesarius av Nazianz og Gorgonia, regnes også blant helgenene. Det samme gjør en fetter. Faren, Gregor den Eldre, var fra ca 328 biskop av Nazianz i 45 år.

Gregor (ofte kalt den Yngre for å skjelne ham fra faren) fikk en god utdannelse, først i Caesarea Cappadociae (i dag Kayseri i Tyrkia), hvor han traff Basilios, og deretter fortsatte han til retorikkskolen i Caesarea Palaestinae (i dag sør for Haifa i Israel) og Alexandria, hvor han lærte den hellige Athanasius å kjenne. Ca 348 kom han til det ennå hedenske Aten, og der avsluttet han utdannelsen med ti års jusstudier. Der utdypet han det livslange vennskapet med Basilios. De studerte også sammen med den fremtidige keiser Julian den Frafalne (Apostata).

I 359 forlot Gregor Aten, ga opp en juridisk karriere og slo seg ned som eremitt sammen med Basilios i Annesi i Pontos, i naturskjønne omgivelser ved bredden av Iris (i dag Yesilirmak), nær Neocaesarea (i dag Niksar i Nord-Tyrkia). I likhet med Basilios ble han først døpt på denne tiden. Vennenes regelmessige diskusjoner om teologi og klosterliv bar frukter i Basilios' aktive organisering og i Gregors teologiske dybde og innsikt. Sammen skrev de en regel for de østlige munkene, ofte kalt Basilianermunker.

Etter to år dro Gregor i hjem for å hjelpe sin far, som nå var over åtti år, med å styre hans bispedømme og eiendommer. Faren var også blitt tilknyttet en slags kjettersk sekt, men ble omvendt til ortodoksien av sin mer begavede sønn i 361. Mot sin vilje ble Gregor ordinert til prest av sin far ca år 362, og i panikk flyktet han til Basilios og ble der i ti uker. Men han forsto snart det tåpelige i flukten, og til slutt vendte han tilbake til sine nye plikter. Han skrev en apologia (forsvarsskrift) for sin flukt, som ble en klassiker om prestedømmets natur og plikter.

Basilios den Store ble erkebiskop av Caesarea i 370. Han sto overfor en ariansk rival i Tyana, så omkring år 372 konsekrerte han den motvillige Gregor til biskop av den fiendtlige og urolige grensebyen Sasima ikke langt fra Nazianz, et sete som bare besto av en ørliten landsby og som han opprettet i den hensikt å opprettholde sin egen innflytelse i et omstridt område som biskop Anthimos av Tyana krevde jurisdiksjon over.

Men i stedet for å dra til sitt bispedømme, som han aldri kom til å besøke, virket Gregor som hjelpebiskop hos sin far i Nazianz. Dette forårsaket en uoverensstemmelse mellom de to vennene. Basilios beskyldte ham for slapphet, mens Gregor ikke var klar til å bo i en fiendtlig og utrivelig by, enda mindre å bli en brikke i et kirkepolitisk spill. Han sa at han aldri kom til å slåss for en kirke (i fysisk forstand). Senere ble de forsonet, men deres vennskap fikk aldri tilbake sin tidligere varme. Den ulykkelige konflikten varte egentlig til Basilios' død i 379, som var en stor sorg for Gregor. Tre år senere prekte Gregor begeistret over sin venn og mante frem minner om deres dager sammen i det «gylne Aten».

Gregor fortsatte som hjelpebiskop til faren døde i 374. Deretter administrerte han setet til en etterfølger ble valgt, for han ville ikke selv bli byens biskop. Men han foretrakk alltid eneboerlivet, og hans helse brøt sammen i 375. Han bodde i et kloster i Seleukia i Isauria de neste fem årene.

Etter at kristenforfølgeren keiser Valens døde i 378, vendte freden tilbake til Kirken. Men mye gjenoppbygging var nødvendig, spesielt i selve Konstantinopel. I mer enn tretti år hadde hovedstaden vært dominert av arianere, slik at de ortodokse ikke en gang hadde noen kirke. Nabobiskopene sendte i år 379 bud etter Gregor for å gjenreise byens kristne samfunn. Nok en gang protesterte han, men gikk til slutt med på det, selv om denne lærde og kontemplative mannen fant intrigene og volden i Konstantinopel ytterst frastøtende. Til tross for hans åpenbare fattigdom og at han ble eldet før tiden, var de neste fem årene de viktigste i hans liv.

Gregor bodde først i et hus som tilhørte slektninger, men han gjorde om huset til en kirke viet til den hellige Anastasia. Der holdt han sine berømte prekener om treenigheten som ga ham tilnavnet Theologos, «Teologen», det vil si den som har innsikt i troen og forståelse av Kristi guddom. Gjennom hans dyktige og grundige lære spredte hans ry seg, og hans tilhørerskare økte. Arianere og apollinaristene angrep ham gjennom sladder, fornærmelser og vold, men han fortsatte å forkynne troen og doktrinene fra Nikea. Han tiltrakk seg også store personligheter som Evagrius av Pontos og den hellige Hieronymus.

Det oppsto kontroverser med en Maximus, som prøvde å avsette ham mens han var syk, men Gregor seiret til slutt. Hans veltalende forkynnelse i Konstantinopel betydde mye for at arianismen igjen ble forkastet på det store konsilet der i mai 381 under den nylig døpte keiser Theodosios I. Konsilet bekreftet vedtakene fra Nikea som autentisk kristen lære, og både i dette og andre doktrinære vedtak spilte Gregor en viktig rolle. Keiseren ba arianerne om å underkaste seg eller forsvinne. De fleste forsvant.

Under konsilet ble Gregor utnevnt til erkebiskop av Konstantinopel av keiser Theodosios og innsatt i basilikaen St. Sofia. Men opposisjonen mot Gregor avtok ikke, og vanskelighetene ble så alvorlige, angrepene så sterke og intrigene så motbydelige at han ga opp etter få ukers forløp. Han trakk seg tilbake for fredens skyld, ettersom hans viktige arbeid med å gjenreise ortodoksien i hovedstaden nå var fullført, og keiseren gikk motvillig med på det. Han ville ende sitt liv i kontemplasjon i nærheten av sitt fødested. Gregor passet ikke som biskop, det var pennen som var hans redskap. Han hadde evnen til å begeistre sine tilhørere, men han skal også lett ha blitt mismodig.

Etter et verdig og rørende farvel med Konstantinopel vendte han tilbake til hjembyen Nazianz, som igjen var uten biskop. Han administrerte setet inntil en ny biskop (hans fetter) ble utnevnt. Ca 384 trakk han seg tilbake til sine eiendommer på fødestedet Arianz og tilbrakte tiden med å lese og skrive, mens han levde et asketisk liv og gledet seg over hagen med sine fontener og skyggefulle skogholt. Fra denne tiden stammer hans religiøse dikt (400 er bevart) og hans selvbiografi. Som disse utdrag av hans biografi viser, var Gregor et følsomt menneske med trang til et tilbaketrukket liv. Han var lite egnet til et offentlig liv og dets gjøremål, som han ikke brød seg om. Hans prekener og andre taler (44 er bevart) viser at han må ha vært en av de fineste talere på sin tid, og han var også dikter. Hans 244 bevarte brev, blant annet til den hellige Hieronymus, kaster ytterligere lys over hans karakter og hans venner og viser en meget sympatisk personlighet, det samme gjør det lange, selvbiografiske diktet De vita sua.

Gregor døde i Nazianz en 25. januar ca 390. Hans relikvier ble overført, først til Apostelkirken i Konstantinopel i 950 og senere under korstogstiden til Peterskirken i Roma.

Han regnes er en av de tre kappadokiske kirkefedrene (de andre er Basilios den Store og Gregor av Nyssa). Han og Basilios er også to av Kirkens fire store greske kirkelærere (sammen med Johannes Krysostomos og Athanasius); de ble utnevnt i 1568 av den hellige pave Pius V (1566-72). Sammen med de to andre «kappadokiske fedre» bidro han til den endelige overvinnelse av det arianske kjetteri.

I vestkirken ble han fra 1505 minnet den 9. mai med translasjonsfest den 11. juni. Men etter kalenderreformen i 1969 ble hans minnedag slått sammen med Basilios den Stores. Den ble lagt til 2. januar, så nær Basilios' dødsdag (1. januar) som mulig, siden Gregors dødsdag 25. januar faller på festen for apostelen Paulus' omvendelse. Hos grekerne har Gregor festdager 19., 25. og 30. januar, mens syrerne feirer ham den 1. januar og georgierne den 23. august. Hans navn står i Martyrologium Romanum. Han fremstilles som biskop av gresk eller latinsk ritus ved en skrivepult og med en due på skulderen.

Kilder: Attwater (dk), Attwater/John, Attwater/Cumming, Farmer, Jones, Bentley, Lodi, Benedictines, Butler (I), Delaney, Schnitzler, Schauber/Schindler, Melchers, Gorys, Dammer/Adam - Kompilasjon og oversettelse: p. Per Einar Odden - Sist oppdatert: 2001-11-02 15:31

SOURCE : http://www.katolsk.no/biografier/historisk/gnazians

Ambigramme miroir ΝΙΨΟΝ ΑΝΟΜΗΜΑΤΑ ΜΗ ΜΟΝΑΝ ΟΨΙΝ (Nipson anomemata me monan opsin, Lave tes péchés, pas seulement ton visage) inscrit en grec ancien au-dessus d'une fontaine d'eau bénite, à l'extérieur de l'église Sainte-Sophie à Constantinople. Toutes les lettres sont symétriques verticalement, avec le N stylisé Ͷ dans la partie droite, ainsi la phrase n'est pas seulement un palindrome mais aussi un ambigramme miroir, qui peut être lu de la même manière dans les deux sens. La phrase a d'abord été écrite en haut de l'entrée de l'église, et est attribuée à Grégoire de Nazianzus.


Gregor von Nazianz

Beiname: der Theologe

auch: der Jüngere

Gedenktag katholisch: 2. Januar

gebotener Gedenktag

gebotener Gedenktag im Erzbistum Granada, im Erzbistum Zaragoza und im Bistum Jaca: 3. Januar

Todestag: 25. JanuarGedenktag III. Klasse 9. Mai (Todestag)

Übertragung der Gebeine von Konstantinopel in den Petersdom nach Rom: 11. Juni

Gedenktag evangelisch: 8. Mai (EKD), 10. Januar (LCMS), 14. Juni (ELCA)

Gedenktag anglikanisch: 2. Januar

Gedenktag orthodox: 25. Januar, 30. Januar
Übertragung der Reliquien im Jahr 950: 19. Januar
bedacht in der Proskomidie

Gedenktag armenisch: 25. Januar

liturgische Feier am 6. Samstag nach dem Kreuzerhöhungssonntag

und am 2. oder 3. Samstag nach Theophanie (elfter Gedenktag im Theophaniefestkreis)

Gedenktag koptisch: 25. Januar, 21. September

bedacht in der Basilius-Anaphora

Gedenktag äthiopisch-orthodox: 25. Januar

Todestag

Gedenktag syrisch-orthodox: 25. Januar (Gedenken), Mittwoch der vierten Woche vor der Fastenzeit, 24. November

bedacht in der Jakobus-Anaphora

Name bedeutet: der Wachsame (griech. - latein.)

Bischof von Sasima, Erzischof von Konstantinopel, Kirchenvater / -lehrer

* um 330 auf dem Landgut Arianz bei Nazianz, heute wohl das Klostertal bei Güzelyurt in der Türkei

† 25. Januar (?) um 390 daselbst

Gregor war ein reicher, gebildeter Adliger. Seine Mutter Nona war eine fromme Christin, die ihren Mann, Gregor von Nazianz den Älteren, zum christlichen Glauben brachte. Erst spät kam Gregor auf die Welt. Er studierte in Cäsarea in Kappadokien - dem heutigen Kayseri -, in Cäsarea in Palästina und in Alexandria, wo er Athanasius kennenlernte, sowie etwa ab 348 Rhetorik in Athen 1, wo er er Basilius begegnete, mit dem ihn von da an eine lebenslange innige Freundschaft verband; hier lernte er auch den späteren Kaiser und Christenverfolger Julian Apostata kennen, dessen Rückkehr er dann 364 in zwei erhaltenen Orationes, Reden kritisierte und dessen Untaten er prognostizierte.

Durch seinen Vater wurde er 360 getauft und zum Priester geweiht; aus diesem Anlass verfasste Gregor eine Abhandlung über das Priestertum. Danach begab er sich in die Einsamkeit zu Basilius, der mit einigen Gleichgesinnten am Fluss Iris - dem heutigen Fluss Yeşil Irmak - in der Gegend von Neocäsarea - dem heutigen Niksar - in strenger klösterlicher Zucht lebte.

Ungern trennte Gregor sich, als ihn sein Vater 362 nach Nazianz - heute ein unausgegrabener Hügel bei Gülağaç - zurückrief, damit er ihm in der Arbeit als Bischof beistehe. Gregor versuchte, in den Konflikten zwischen den Mönchen und seinem Vater und zwischen Anhängern des Arianismus und seinem den Beschlüssen des 1. Konzils von Nicäa treuen Vater zu vermitteln, dazu Lösungen zu finden in Auseinandersetzungen der Bevölkerung mit der römischen Verwaltung um die Höhe der Steuern. 370 half er seinem Vater, Basilius als Bischof von Cäsarea durchzusetzen.

372 brachte Basilius Gregor dazu, die Leitung der Diözese von Sasima - dem heutigen Dorf Hasaköy bei Niğde - zu übernehmen; Basilius hatte das Bistum errichtet, weil die Anhänger des Arianismus in Tyana - dem heutigen Niğde - das Bistum übernommen hatten; Gregor konnte jedoch sein Amt nicht ausüben, weil er sich gegen den arianischen Bischof nicht durchsetzen konnte. Gregor fügte sich und verwaltete weiterhin das Amt seines Vaters, bis dieser 374 hundertjährig starb. Dann ging er 376 zum Heiligtum der Thekla von Ikonium nach Seleukia am Kalykadnos - dem heutigen Silifke -, wo er drei Jahre lang blieb; aus dieser Zeit stammen fünf Diskurse über die Dreieinigkeit, welche seinen theologischen Ruf als führender Kirchenvater des 4. Jahrhunderts begründeten.

379 berief die nicänische Gemeinde in Konstantinopel, die unter der Übermacht der großen arianischen Gemeinde litt, Gregor als Priester zu sich. Nur wenige Rechtgläubige hielten noch zu ihm, viele Angriffe bis zur tätlichen Verfolgung seiner Person hatte er zu erdulden. Er hielt Gottesdienst im Haus einer Anastasia; 380 wurde er in der Hagia Sophia zum Bischof erhoben, 381 vom 1. Konzil von Konstantinopel als rechtmäßiger Amtsinhaber anerkannt und zu seinem Vorsitzenden gewählt. Seine arianischen Gegner fochten aber sein Amt und seine Wahl an, da er nun gleichzeitig zwei Bistümer verwaltete und die Arianer den Primatsanspruch für ihren Bischof erhoben; Gregor trat vom Vorsitz im Konzil zurück und dankte 383 von seinem Bischofsamt mit einer ergreifenden Predigt ab, um eine Ausweitung des Schismas zu verhindern. Er zog sich dann endgültig auf sein Landgut Arianz zurück, verwaltete das Bistum seines Vaters und verbrachte hier seine letzten Jahre, die er ganz seiner literarischen Betätigung widmete; er konnte nun zu den theologischen Fragen seiner Zeit, vor allem der Trinitätslehre und Christologie, gründlich Stellung nehmen. Jahrelang ertrug er eine sehr schmerzhafte Krankheit, bis er um 390 durch den Tod erlöst wurde.

Gregor war ein begeisternder Prediger, schrieb Briefe und Gedichte und war ein bedeutender Mystiker. 45 seiner Predigten, 243 Briefe sowie 407 dogmatische und moralische Verse sind erhalten. Er gilt als einer der ganz großen Theologen. Zusammen mit seinem Freund und Lehrer Basilius und mit Gregor von Nyssa war er der Begründer der Orthodoxie gegen den Arianismus. Er bekämpfte die Lehre, wonach der Heilige Geist Gottes Geschöpf sei und die Leugnung der menschlichen Natur Christi.

Gregor wurde auf dem Familiensitz in Arianz bestattet. Seine Gebeine wurden 956 nach Konstantinopel in die Hagia Sophia übertragen; dessen gedenkt die Orthodoxe Kirche am 19. Januar. Während des 4. Kreuzzuges wurden Reliquien nach der Eroberung Konstantinopels im Jahr 1204 nach Rom gebracht, sie ruhten zunächst in der Kirche S. Maria della Concezione in Campo Marzio, ab 1580 in der Peterskirche, bis Papst Johannes Paul II. sie im Jahr 2004 dem orthodoxen Patriarchen von Konstantinopel zurück gab. Weitere Reliquien sind in Moskau zu finden.

Gregor hinterließ 47 Reden, 240 Briefe, eine Gedichtsammlung und ein Testament; seine Werke waren weit verbreitet und hatten große Bedeutung in allen Kirchen des Ostens. Seine Verfasserschaft für das Drama Der leidende Christus im Stil des Euripides, der Liturgieschrift Anaphora, Hochgebet, und der Kommentare zu den alttestamentlichen Büchern Ezechiel und Weisheit sind umstritten. Gregor gehört zu den orthodoxen Kirchenvätern und wird seit dem 5. Jahrhundert wegen seiner überzeugenden Verteidigung des christlichen Glaubens als der Theologe bezeichnet; die westliche Kirche bezeichnet ihn als Kirchenlehrer. In der orthodoxen Tradition sei er mit 90 Jahren gestorben, tatsächlich wurde er wohl nur rund 60 Jahre alt.

Attribute: Bischof am Schreibpult, Taube

Patron der Dichter; für gute Ernte

1 Nach 132 ließ Kaiser Hadrian in Athen die Hadriansbibliothek errichten und westlich davon eine Akademie, nachdem Platons Akademie spätestens 86 zerstört und aufgegeben worden war

Worte des Heiligen

Die Wohltätigkeit verbindet uns mit Gott:

Durch nichts hat der Mensch so sehr an Gott Anteil als durch das Wohltun, mag der eine auch mehr, der andere weniger Wohltaten spenden; jeder verfährt, wie ich glaube, nach seinen Kräften. …

Bringe Hilfe, reiche Nahrungsmittel, schenke ein abgetragenes Kleid her, gib Arzneimittel, verbinde Wunden, erkundige dich nach dem Missgeschick, ermuntere zur Geduld, fasse Mut, gehe [auf die Menschen] zu! Du vergibst dir dadurch nichts, du wirst nicht angesteckt werden, wenn auch übertrieben ängstliche Menschen durch dummes Geschwätz verleitet dies meinen; oder vielmehr, sie schützen dies vor, weil sie für ihre Weichlichkeit und Gottlosigkeit eine Entschuldigung brauchen, und sie nehmen zur Feigheit, als wäre sie etwas Großes und Weises, ihre Zuflucht. …

Übersehe nicht deinen Bruder, geh an ihm nicht vorüber, wende dich nicht ab von ihm, als wäre er ein Verbrecher, ein Gräuel oder sonst etwas, das man fliehen und verfluchen müsste! Er ist ein Glied von dir, wenngleich er vom Unglück niedergebeugt ist. Der Arme ist dir als Gott anvertraut, magst du auch hochmütig an ihm vorübereilen. Vielleicht gelingt es mir, dich mit diesen Worten zu beschämen. Ich habe dich mit dem Argument der Menschenliebe konfrontiert, auch wenn der Widersacher dich dazu bringen möchte, deinem Glück zu widerstreben.

Jeder, der mit dem Schiff fährt, ist dem Schiffbruch nahe und zwar umso mehr, je kühner seine Fahrt ist. Und jeder, der mit einem Leib ausgestattet ist, ist unmittelbar den Leiden des Leibes ausgesetzt und zwar umso mehr, je aufrechter er einherschreitet und je weniger er auf die achtet, welche vor ihm liegen. Solange du mit günstigem Winde fährst, reiche dem Schiffbrüchigen die Hand; solange du gesund und reich bist, bringe den Leidenden Hilfe! Warte nicht so lange, bis du an dir selbst erfährst, wie schlimm die Unmenschlichkeit ist und wie gut es ist, wenn sich den Notleidenden die Herzen öffnen!

Quelle: Gregor von Nazianz: Oratio 14, 27 - 28. In: Patrologia Graeca 35. Paris 1857, Sp. 891 - 896

Des heiligen Bischofs Gregor von Nazianz Reden. Aus dem Griechischen übersetzt und mit Anmerkungen versehen von Philipp Haeuser. = BKV, Bd. 59. 2. Aufl., München 1928, S. 295 - 297; bearbeitet

Zitate von Gregor von Nazianz:

Des Menschen Leben … ist der vorbeihuschende Augenblick des Lebendigen, ist unser Kinderspiel auf Erden, ein Lichtschatten, ein fliegender Vogel, Spur eines fahrenden Schiffes, Staub, Nebelhauch, Morgentau und aufbrechende Blume.

Denken wir bei heiterem Himmel an den Sturm und im Sturm an den Steuermann!

Keiner von uns ist einzig für sich auf der Welt, er ist auch für alle anderen da.

Lasst uns, solange es noch Zeit ist, Christus besuchen, Christus heilen, Christus nähren, Christus bekleiden, Christus beherbergen, Christus ehren.

Die Menschenfreundlichkeit duldet keinen Aufschub.

Ein wenig Wermut teilt dem Honig schnell seine Bitterkeit mit, dagegen nicht einmal die doppelte Menge Honig dem Wermut etwas von seiner Süßigkeit.

Mir scheint es die Kunst der Künste und die Wissenschaft der Wissenschaften zu sein, den Menschen, das vielseitigste und unbeständigste Wesen, zu leiten.

Quelle: https://www.aphorismen.de/suche?f_autor=1533_Gregor+von+Nazianz, abgerufen am 16. Oktober 2019

zusammengestellt von Abt em. Dr. Emmeram Kränkl OSB,

Benediktinerabtei Schäftlarn,

für die Katholische SonntagsZeitung

Catholic Encyclopedia

  Die Hintergründe der Rückgabe der Reliquien an den orthodoxen Patriarchen von Konstantinopel und die Meinungsverschiedenheiten schildert Paul Kreiner in seinem Zeitungsartikel Disput um heilige Gebeine.

  Schriften von Gregor gibt es online zu lesen in den Documenta Catholica Omnia
und auf Deutsch   in der Bibliothek der Kirchenväter der Universität in Fribourg.

Die Hadriansbibliothek in Athen und das Ausgrabungsgelände westlich davon ist täglich von 8 Uhr bis 20 Uhr geöffnet, der Eintritt beträgt 4 €. Für alle archäologischen Stätten in Athen gibt es ein fünf Tage gültiges Kombiticket zum Preis von 30 €. (2019)

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Autor: Joachim Schäfer - zuletzt aktualisiert am 15.02.2022

Quellen:

• Vera Schauber, Hanns Michael Schindler: Heilige und Patrone im Jahreslauf. Pattloch, München 2001

• Hiltgard L. Keller: Reclams Lexikon der Heiligen und der biblischen Gestalten. Reclam, Ditzingen 1984

• Karl Heussi: Kompendium der Kirchengeschichte. J.C.B. Mohr (Paul Siebeck), Tübingen 1976

• Erna und Hans Melchers: Das große Buch der Heiligen. 5. Aufl., Südwest, München 1982

• http://www.fairychimney.com/deutsch/cappadocia/history.htm

• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl. Bd. 4. Herder, Freiburg im Breisgau 1995

• http://tr.wikipedia.org/wiki/Hasak%C3%B6y,_Ni%C4%9Fde

korrekt zitieren: Joachim Schäfer: Artikel Gregor von Nazianz („der Jüngere”), aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienG/Gregor_von_Nazianz_der_Juengere.htm, abgerufen am 3. 1. 2023

Die Deutsche Nationalbibliothek verzeichnet das Ökumenische Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://d-nb.info/1175439177 und http://d-nb.info/969828497 abrufbar.

SOURCE : https://www.heiligenlexikon.de/BiographienG/Gregor_von_Nazianz_der_Juengere.htm

Voir aussi : Institut Orientaliste: Centre d'Études sur Grégoire de Nazianze : http://nazianzos.fltr.ucl.ac.be/002Contenu.htm

Oriental Institute: Centre for the Study of Gregory of Nazianzus (C.E.G.N.) : http://nazianzos.fltr.ucl.ac.be/002Contents.htm

http://www.patristique.org/spip.php?page=recherche&recherche=Gr%C3%A9goire+de+Nazianze