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 Gregory has left a touching account of their meeting; and at this point some of the biographers fix his baptism. Gregory himself tells us that he now laid down the plan of his life. Every power he possessed was to be devoted to God; but the way seemed divided into two, and he knew not which to take. Elias, the sons of Jonadab, the Baptist, were types of the life that attracted him; but on the other hand was the study of the Scriptures, for which the desert offered no opportunities; and the advanced age of his parents presented claims which seemed to be imperative duties. He resolved to live the strict life of an ascetic and yet perform the duties of society (Carm. i. de Rebus suis, l. 65 seq.; Op. ii. 635), but denying himself even the pleasure of music (ib. l. 69).

But in the midst of various trifling irritations of domestic duty, which went far to mar the life he had marked out for himself, Gregory heard from Basil, who had resolved to found a coenobitic system in Pontus, and asked his friend to join him. Gregory answered by proposing to Basil to join them at the Tiberine, where the ascetic life in common could be followed and the duties of home performed (Ep. i. Op. ii. 1). Basil did visit Arianzus, but remained only a short time. &amp;gt;From Caesarea he again wrote to Gregory, after which Gregory set out for Pontus. One substantial result of their joint labours is preserved in the Philocalia, a series of extracts from the exegetical works of Origen. Gregory himself speaks of this work, which he sent as a present to his friend Theodosius of Tyana (Ep. cxv. Op. ii. 103). We know from Gregory's own words also that he took part in composing the famous "Rules" of Basil. It is not clear how long he remained in Pontus. Clemencet thinks two or three years, and the supposition agrees with Gregory's regret that he had but tasted enough of the life there to excite his longing for more (Orat. ii. 6, Op. i. 14). The silence of Gregory with regard to his return may be due to another cause. Constantius had required the bishops throughout the empire to accept the creed of Rimini ( 359–360), and the bp. of Nazianzus, though hitherto faithful to the Nicene doctrine, did so. The monks of his diocese were devoted to Athanasius, and there followed a division in the church, which Gregory alone could heal. He induced the bishop to make a public confession of orthodoxy, and delivered a sermon on the occasion (Orat. vi. Op. i. 179 seq.). If this division at Nazianzus occurred in 360, we have the reason of Gregory's return (Tillem. Mém. ix. 345; Schröckh, Kirchengesch. xiii. 287; Ullmann, Gregorius von Nazianz. s. 41). If with Clemencet and others (Op. i. pp. xciv. seq.) it is assigned to 363–364, we must suppose that the return was due to the general claim of filial duty. In any case he came to Nazianzus, and received letters from Basil asking him to return to Pontus (Ep. vi. ad fin., Op. ii. p. 6). The aged bishop felt the need of support and help, and resolved to overrule the scruples which made Gregory shrink from the responsibilities of the priesthood. The ordination occurred on one of the high festivals, probably at Christmas, 361 (Nicetas, ii. 1021; Tillem. Mém. ix. 352). Nicetas assumes that the congregation compelled Gregory to accept ordination (cf. Carm. xi. de Vitâ suâ, 345–348, Op. ii.) Such forced ordinations were not unknown (Bingham, Orig. Eccles. iv. 2–5 and ix. 7, 1). Basil was in the same way made priest.

Gregory preached in the church at Nazianzus on the Easter Day following his ordination, and had expected that a crowded church would have welcomed his return and have applauded his first sermon; but the church was almost deserted. Gregory could not be ignorant of the cause of this estrangement. His flight from the work of the priesthood demanded an explanation, and Gregory determined to give an answer worthy of the question and of himself. It is contained in the second oration (Op. i. ii. 65). In no part of his writings do we find proof of greater study. It is practically a treatise on the pastoral office, and forms the foundation of Chrysostom's de Sacerdotio and of the Cura Pastoralis of Gregory the Great, while writers in all ages have directly or indirectly drawn largely from it. The earlier part treats of the reasons for his flight: (1) he was wholly unprepared for the ordination; (2) he had always been attracted by the monastic life; (3) he was ashamed of the life and character of the mass of the clergy; (4) he did not at that time, he did not now—and this reason weighed with him most of all—think himself fit to rule the flock of Christ and govern the minds of men" (Orat. ii. 9). He then discusses for 40 sections the duties and difficulties of the true pastor (ib. 10–49). "His first duty is to preach the word, and this is so difficult that to fulfil it ideally would require universal knowledge. Theological knowledge is absolutely necessary, especially of the doctrine of the Trinity, lest he fall into the Atheism of Sabellius, or the Judaism of Arius, or the Polytheism too common among the orthodox. It is necessary to hold to the truth that there is one God, and to confess that there are three persons, and attributes proper to each; but for this there is need of the Spirit's help. Much more is it difficult to expound it to a popular audience, both from the preacher's imperfection and the people's want of preparation. Zeal not according to knowledge leads men away from the truth. Then, there is the desire of vainglory, with inexperience, and her constant attendant, rashness, inconstancy, based on ignorance of the Scripture; and a subjective eclecticism which ends in an uncertain creed, and leads men to doubt of truth, as if a blind or deaf man were to place the evil not in himself but in the light of the sun or the voice of his friend. It is more easy to instruct minds wholly ignorant than those which have received false teaching; but the work of weeding, as well as that of sowing, must be done. The work of a spiritual ruler is like that of a man trying to manage a herd of beasts, old and young, wild and tame. He must, therefore, be single in will to rule the whole body, manifold to govern each member of it. Some must be fed with milk; some with more solid food. For all this who is sufficient? There are spiritual hucksters who adulterate the word of truth; but it is better to be led than to lead others, and to learn than