Gregory of Nazianzus (Koine Greek: Γρηγόριος ὁ Ναζιανζηνός, romanized: Grēgórios ho Nazianzēnós, IPA: [ɣriˈɣori.os o nazi.anziˈnos]; c. 329 – 25 January 390), also known as Saint Gregory the Theologian or Gregory Nazianzen, was an early Roman Christian theologian and prelate who served as Archbishop of Constantinople from 380 to 381. He is widely considered the most accomplished rhetorical stylist of the patristic age. As a classically trained orator and philosopher, he infused Hellenism into the early Church, establishing the paradigm of Byzantine theologians and church officials.
Gregory made a significant impact on the shape of Trinitarian theology among both Greek and Latin-speaking theologians, and he is remembered as the "Trinitarian Theologian". Much of his theological work continues to influence modern theologians, especially in regard to the relationship among the three Persons of the Trinity. Along with the brothers Basil of Caesarea and Gregory of Nyssa, he is known as one of the Cappadocian Fathers.
Gregory of Nazianzus is a saint in both Eastern and Western Christianity. In the Catholic Church he is numbered among the Doctors of the Church; in the Eastern Orthodox Church and the Eastern Catholic Churches he is revered as one of the Three Holy Hierarchs, along with Basil of Caesarea and John Chrysostom. Along with them and Athanasius of Alexandria he is also regarded by the Catholic Church as one of the four Great Greek Church Fathers.
He is also one of only three men in the life of the Orthodox Church who have been officially designated "Theologian" by epithet, the other two being John the Apostle, and Symeon the New Theologian.
Gregory was born to Greek parents in the family estate of Karbala outside the village of Arianzus, near Nazianzus, in southwest Cappadocia. His parents, Gregory of Nazianzus the Elder and Nonna of Nazianzus, were wealthy land-owners. In 325, Nonna converted her husband, a Hypsistarian, to Christianity; he was subsequently ordained as bishop of Nazianzus in 328 or 329. The young Gregory and his brother, Caesarius of Nazianzus, first studied at home with their uncle Amphylokhios. Gregory went on to study advanced rhetoric and philosophy in Nazianzus, Caesarea, Alexandria, and Athens. On the way to Athens, his ship encountered a violent storm, and the terrified Gregory prayed to Christ that if He would deliver him, he would dedicate his life to His service. While at Athens, he developed a close friendship with his fellow student Basil of Caesarea, and also made the acquaintance of Flavius Claudius Julianus, who would later become the Roman emperor known as Julian. In Athens, Gregory studied under the famous rhetoricians Himerius and Proaeresius. He may have been baptized there, or shortly after his return to Cappadocia.
In 361, Gregory returned to Nazianzus and was ordained a presbyter by his father's wish, who wanted him to assist with caring for local Christians. The younger Gregory, who had been considering a monastic existence, resented his father's decision to force him to choose between priestly services and a solitary existence, calling it an "act of tyranny". Leaving home after a few days, he met his friend Basil at Annesoi, where the two lived as ascetics. However, Basil urged him to return home to assist his father, which he did for the next year. Arriving at Nazianzus, Gregory found the local Christian community split by theological differences and his father accused of heresy by local monks. Gregory helped to heal the division through a combination of personal diplomacy and oratory.
By this time, Emperor Julian had publicly declared himself in opposition to Christianity. In response to the emperor's rejection of the Christian faith, Gregory composed his Invectives Against Julian between 362 and 363. Invectives asserts that Christianity will overcome imperfect rulers such as Julian through love and patience. This process as described by Gregory is the public manifestation of the process of deification (theosis), which leads to a spiritual elevation and mystical union with God. Julian resolved, in late 362, to vigorously prosecute Gregory and his other Christian critics; however, the emperor perished the following year during a campaign against the Persians. With the death of the emperor, Gregory and the Eastern churches were no longer under the threat of persecution, as the new Roman emperor Jovian was an avowed Christian and supporter of the church.
Gregory spent the next few years combating Arianism, which threatened to divide the region of Cappadocia. In this tense environment, Gregory interceded on behalf of his friend Basil with Bishop Eusebius (Mazaca). The two friends then entered a period of close fraternal cooperation as they participated in a great rhetorical contest of the Caesarean church precipitated by the arrival of accomplished Arian theologians and rhetors. In the subsequent public debates, presided over by agents of the Emperor Valens, Gregory and Basil emerged triumphant. This success confirmed for both Gregory and Basil that their futures lay in administration of the Church. Basil, who had long displayed inclinations to the episcopacy, was elected bishop of the see of Caesarea in Cappadocia in 370.
Episcopate in Sasima and Nazianzus
Gregory was ordained Bishop of Sasima in 372 by Basil. Basil created this see in order to strengthen his position in his dispute with Anthimus, bishop of Tyana. The ambitions of Gregory's father to have his son rise in the Church hierarchy and the insistence of his friend Basil convinced Gregory to accept this position despite his reservations. Gregory would later refer to his episcopal ordination as forced upon him by his strong-willed father and Basil. Describing his new bishopric, Gregory lamented how it was nothing more than an "utterly dreadful, pokey little hole; a paltry horse-stop on the main road... devoid of water, vegetation, or the company of gentlemen... this was my Church of Sasima!" He made little effort to administer his new diocese, complaining to Basil that he preferred instead to pursue a contemplative life.
By late 372, Gregory returned to Nazianzus to assist his dying father with the administration of his diocese. This strained his relationship with Basil, who insisted that Gregory resume his post at Sasima. Gregory retorted that he had no intention to continue to play the role of pawn to advance Basil's interests. He instead focused his attention on his new duties as coadjutor of Nazianzus.
It was around this time that his sister, Saint Gorgonia, died, and he preached a eulogy at her funeral.
Following the deaths of his mother and father in 374, Gregory continued to administer the Diocese of Nazianzus but refused to be named bishop. Donating most of his inheritance to the needy, he lived an austere existence. At the end of 375, he withdrew to a monastery at Seleukia, living there for three years. Near the end of this period, his friend Basil died. Although Gregory's health did not permit him to attend the funeral, he wrote a heartfelt letter of condolence to Basil's brother, Gregory of Nyssa, and composed twelve memorial poems dedicated to the memory of his departed friend. (The Greek Anthology, book I epigram 86 and book VIII epigrams 2–11).
Upon the death of Emperor Valens in 378, the accession of Theodosius I, a steadfast supporter of Nicene orthodoxy, was good news to those who wished to purge Constantinople of Arian and Apollinarian domination. The exiled Nicene party gradually returned to the city. From his deathbed, Basil reminded them of Gregory's capabilities and likely recommended his friend to champion the Trinitarian cause in Constantinople.
In 379, the Antioch synod and its archbishop, Meletius, asked Gregory to go to Constantinople to lead a theological campaign to win over that city to Nicene orthodoxy. After much hesitation, Gregory agreed. His cousin Theodosia offered him a villa for his residence; Gregory immediately transformed much of it into a church, naming it Anastasia, "a scene for the resurrection of the faith". From this little chapel he delivered five powerful discourses on Nicene doctrine, explaining the nature of the Trinity and the unity of the Godhead. Refuting the Eunomian denial of the Holy Spirit's divinity, Gregory offered this argument: