the rhetorician, written soon after, speaks of the loss which made him regard death as "the only deliverance from the ills which weighed upon him" (Ep. lxxx. Op. ii. 72).
But the chief work of his life yet lay before him. At the Nicaean council, Alexander, then bp. of Constantinople, signed the decrees which condemned Arius. He was succeeded by Paul, who was devoted to the true faith, and suffered martyrdom in a.d. 351. For 30 years after the death of Paul, Constantinople was the battle-ground of a constant war with heresy. The followers of Manes and Novatus, Photinus and Marcellus, Sabellius and Apollinaris, were numerous there; and the adherents of the Nicene faith, few in number, humiliated, crushed, having neither church nor pastor, were obliged to conceal themselves in remote quarters of the city (Benoît, Greg. de Naz. p. 397). They applied to Gregory to help them, and many bishops urged their plea. For a long time he was unwilling to leave his retirement, but then came the conviction that he dared not refuse this summons. The date of his arrival at Constantinople is not certain, but was probably before Easter, 379 (Tillem. Mém. ix. 799). A prayer, in the form of a poem, indicates the spirit with which he entered upon his new work (Carm. iii. Op. ii. 667), and another poem shews what that work involved. New Rome "had passed through the death of infidelity; there was left but one last breath of life. He had come to this city to defend the faith. What they needed was solid teaching to deliver them from the spider-webs of subtleties in which they had been taken" (Carm. xi. 562–611, Op. ii. 705, 6). In a private house, where he himself was lodged by relations, his work was begun. It was to him "an Anastasia, the scene of the resurrection of the faith" (Orat. xlii. 26, Carm. xi. 1079, Op. ii. 731); the house was too small for the multitudes that flocked to it, and a church was built in its place. His fame, as a theologian, rests chiefly on the discourses delivered at the Anastasia. His first work was to gather the scattered members of the flock and instruct them in the practical duties of Christianity and the danger of empty theological discussions (Carm. xi. 1210–1231, Op. ii. 737–739). Again and again in the early discourses does he dwell on the truth that only through personal holiness can a man grasp any idea of the Holy One (Orat. xx. and Orat. xxii. Op. i. 376–384 and 597–603). Gregory was exposed to the attacks of all parties. His origin, person, clothing, were made objects of ridicule. They would have welcomed a polished orator with external graces; but his manner of life had made him prematurely old, and his gifts to the poor had made him in appearance and reality a poor man. One night, a mob, led by monks, broke into the place of meeting and profaned the altar and sacred elements. Gregory escaped, but was taken before the judges as a homicide; "but He Who knew how to save from the lions was present to deliver him" (Carm. xi. 665–678, Op. ii. 709). "He cared not that they attacked him—the stones were his delight; he cared only for the flock who were thus injured" (ib. 725 et seq.). His chief sorrow was to come from a division in the flock itself. This started from the schism of Antioch, which had spread through the whole church; but the immediate question was one of competition for the bishopric. Gregory had kept aloof from this quarrel, but some of his followers took an active part in it, and endeavoured to draw from him a decision for one or other of the rivals. Some seem to have favoured Paulinus, some Meletius. Gregory preached a sermon on Peace (Orat. xxii. Op. i. 414–425), dwelling "on its blessings, and the inconsistency of their faith, servants of the God of peace as they claimed to be, and their practice. Their duty was to remain united when the faith was not in question; to weaken the present struggle by keeping out of it, and thus to do the rivals a greater service than by fighting for them" (ib. 14, p. 423). Soon afterwards the news of the establishment of peace reached Constantinople, and was followed by peace in the little church of the Anastasia. Gregory, though ill, preached almost certainly on this occasion another sermon on Peace (Orat. xxiii. Op. i. 425–434) thankfully celebrating its return, and urging those present who were divided from them by heresy "to be at peace with them by acceptance of the true faith. It was the work of the sacred Trinity to give the faithful peace among themselves. The sacred Trinity would heal also this wider breach." At the close of this sermon he promises to deal more fully with the questions at issue between the followers of the Nicene faith and their opponents. This he did in the five theological discourses which soon followed (Orat. xxvii.-xxxi. Op. i. 487–577; vide infra). Other important discourses belong to the same period, of which the most remarkable are a second on the Divinity of the Holy Spirit, preached at Whitsuntide 381 (?) (Orat. xli. Op. ii. 731–744), and one on Moderation in Discussions—a frequent subject with Gregory—in which heresy is traced to its absence (Orat. xxxii. Op. ii. 579–601). He delivered also three (?) panegyrics, the subjects of which were Cyprian, whose name was held in deserved honour in Constantinople (Orat. xxiv. Op. i. 437–450); Athanasius, whose memory was specially dear to Gregory as the champion of Nicene orthodoxy, and who had died but a few years before (a.d. 373) (Orat. xxi. Op. i. 386–411); and the Maccabees (?), whose heroism might well have been specially intended for an example in the present struggle (Orat. xv. Op. i. 287–298). The last two, especially that on Athanasius, are counted by all judges, from Jerome downwards, among Gregory's noblest works (Script. Eccles. 117).
Jerome became about this time a disciple of Gregory and loved to tell how much he had learned from his teacher.
Another stranger who came to Constantinople professed himself a disciple of the now famous theologian. He bore the name of Maximus, and represented himself as descended from a line of martyrs, and as having suffered much through his adherence to the Nicene faith. Professing himself an ardent admirer of Gregory's sermons, this man was planning the overthrow of his teacher, and hoped even to establish himself in the episcopal chair. He had an important ally in
