to Faustinus. Gams (p. 314) thinks that this, though really written by Faustinus, is the work to which St. Jerome alludes.
The materials for a Life of Gregorius are thus scanty, the Libellus Precum being of very doubtful authority, and widely different estimates have been formed of him. But the two charges of Arianism and Luciferianism seem mutually destructive.
[F.D.]
Gregorius (13) I., bp. of Nazianzus in Cappadocia, father of Gregorius Nazianzenus. [Gregorius (14).] Originally a member of the Hypsistarii, a sect numerous in Cappadocia, he was converted to the Catholic faith, married a lady named Nonna, and was soon afterwards consecrated bp. of Nazianzus, c. 329. He was a pillar of the orthodox party, though weak enough to sign the creed of Ariminum in deference to Constantius, a.d. 360. He took part in the ordination of Basil to the see of Caesarea [Basilius]; he opposed the attempts of the emperor Valens, a.d. 371, to overthrow the Catholic faith; yet he, as well as Basil, was spared the banishment inflicted on many bishops (Socr. iv. 11). After an episcopate of 45 years, he died a.d. 374. His son frequently mentions his good father, both in his sermons and his verses, and pronounced a funeral oration over him. Greg. Naz. Oratio xviii. in Migne, Patr. Gk. xxxv. 330; Le Quien, Oriens Christ. i. 411.
[L.D.]
Gregorius (14) Nazianzenus, bp. (370–390) of Sasima and of Constantinople, has been fortunate in his biographers. He left them abundant materials in his works, especially in a large collection of letters and a long autobiographical poem.
St. Gregory takes his distinctive title from Nazianzus, a small town in S.W. Cappadocia, near which, in a district known as the Tiberine (Ep. ii. Op. ii. 2; Basil, Ep. iv.), at a village called Arianzus, where his father had an estate, he was born. Both his parents are known to us. His father bore the same name [GREGORIUS (13)] and belonged in early life to the sect of the HYPSISTARII (Orat. xviii. 5; Op. i. 333). His mother's name was Nonna, a child of Christian parents (Philtatius and Gorgonia), and is praised by her son as a model of Christian virtues. To her life and prayers he attributes his father's conversion.
The date of his birth we may reasonably fix from his own words in 325–329.
Nonna, in fulfilment of a vow, dedicated him to the Lord, but not by baptism. She taught him to read the Scriptures, and led him to regard himself as an Isaac offered in sacrifice to God, Who had given him to another Abraham and Sarah. He, as another Isaac, dedicated himself. He rejoices to tell of the examples set him at home and of the bent given to his studies by companionship with good men. The tutor to whose care the brothers were committed was Carterius, perhaps the same who was afterwards head of the monasteries of Antioch and instructor of Chrysostom (Tillem. Mémoires, ix. 370).
At Caesarea in Cappadocia probably was commenced Gregory's friendship with Basil, which, tried by many a shock, survived them all, and was the chief influence which moulded not only the life of both friends, but also the theology of the Christian church. Gregory and his brother went to Caesarea in Palestine to pursue the study of oratory (Orat. vii. 6, Op. ii. 201); Caesarius departing thence to Alexandria, and Gregory remaining to study in the school made famous by Origen, Pamphilus, and Eusebius. Thespesius was then the master of greatest renown, and Euzoïus was a fellow-pupil with Gregory (Hieron. de Eccles. Script. c. 113). >From Palestine Gregory went to Alexandria (Orat. l.c.). Here Didymus filled the chair of Pantaenus, Clement, and Origen, and Athanasius the episcopal throne, though probably an exile at the time. Gregory pressed on to Athens. A ship of Aegina offered him passage (Orat. xviii. 31, Op. i. 351). Off Cyprus a fierce storm struck her. The thunder, lightning, darkness, creaking of the yards, shaking of the masts, cries of the crew, appeals for help to Christ, even by those who before had not known Him, all added to the terror of the scene. The storm continued 22 days, during which they saw no chance of deliverance. Gregory's chief fear was lest he should die without baptism. In prayer he dedicated himself again to God, and sought for help. The prayer was answered, and the rescued crew were so affected that they all accepted Gregory's God.
Among the Athenian sophists of the day, none were more famous than Himerius and Proaeresius, with whom Gregory continued the study of oratory. At Athens Gregory and Basil were together again (Orat. xliii. 15; Op. i. 781); Gregory rendering the freshman Basil various friendly offices, such as exempting him from the rough practical joking which all who joined the Athenian classes had to pass through. [BASILIUS.] The Armenians, jealous of the newcomer, whose fame had preceded him, and with some of the old feeling of antagonism against Cappadocia, tried to entrap him in sophistical debates. When they were being defeated, Gregory, feeling the honour of Athens at stake, came to the rescue, but soon saw their real object, and left them to join his friend (Orat. xliii. 16, 17; ib. 782, 783). These things are trifles, but had important effects. The two friends, rendered obnoxious to their companions, were bound the more closely to each other. Their fellow-students, for various reasons, bore various names and surnames. The two friends were, and desired to be called, Christians; they had all things in common, and "became as one mind possessing two bodies" (Orat. xliii. 20, 21; ib. 785, 786; Carm. xi. 221–235; Op. ii. 687). Among other students then at the university was Julian the Apostate. Gregory claims that he had even then discerned his character in his very looks; and that he used to warn their fellow-students that Rome was cherishing a serpent (Orat. v. 24, Op. i. 162).
Gregory must have spent at Athens probably not less than ten years. He went there a beardless youth; he left about his 30th year. To the effect of those years the matter and form alike of his work bear witness.
Leaving probably about the beginning of 356, Gregory went first to Constantinople, wishing to see the new Rome before his return to Asia. Here he unexpectedly met his brother Caesarius, journeying to Nazianzus from Alexandria. The mother had longed to see both her sons return together, and
