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 attempt to teach what one does not know. Men are foolish if they do not know their own ignorance; rash, if they know it, and yet lightly undertake this work. The Jews did not allow young men to read all parts of the Scriptures; but in the church there is no such bound placed between teaching and learning. A mere boy, who does not know the very names of the sacred writings, if he can babble a few pious words, and these caught by hearing, not by reading, becomes a teacher. Men spend more time and pains in learning to dance or play the flute than teachers of things divine and human spend in studying them. The love of vainglory is at the root of this evil. The true ideal is to be found in the lives of disciples like Peter or Paul, who became all things to all men that they might gain some. The false teachers incur great danger, and the pastor's sin causes the public woe. The prophets dwelt on the fearful position of the shepherds who feed themselves; the apostles and Christ Himself taught what the true shepherds should be; and His condemnation of Scribes and Pharisees includes all false teachers." Day and night did these thoughts possess Gregory. He was aware of the objections of priests that the candle should be placed on the candlestick, and the talent not hidden; but no time of preparation for the priesthood can be too long, and haste is full of danger. He dreaded both its duties and its dignity. "He who has not learned to speak the hidden wisdom of God, and to bear the cross of Christ, should not enter upon the priesthood. For himself, he would prefer a private life. A great man ought to undertake great things; a small man small things. Only that man can build the tower who has wherewith to build it." Such are the reasons Gregory gives for his flight. He adds those which led to his return. "(1) The longing he had for them and which he saw they had for him; (2) the white hairs and feeble limbs of his holy parents—the father who was to him as an angel, and the mother to whom he owed also his spiritual birth. There is a time for yielding as for everything else; (3) the example of the prophet Jonah—and this weighed most with him, for every letter of Scripture is inspired for our use—who deserved pardon, but he himself would not if he still refused. The denunciations of disobedience in Holy Scripture are no less severe than those against the unworthy pastor. On either side is danger. The middle is the only safe course—not to seek the priesthood, nor yet to refuse it. There is a merit in obedience; but for disobedience there is hardly any remedy. Some holy men are more, others less, forward to undertake rule. Neither are to be blamed."

Such is the general character of the famous Τοῦ Αὐτοῦ Ἀπολογητικός. Did it alone remain to us, Gregory must still have been thought of as one of the four pillars of the Greek church, and we should still read the chief traits of his personal character. It was written in 362. Julian the Apostate had entered Constantinople on Dec. 11, 361, and persuaded Gregory's brother Caesarius to remain at court. Gregory was then with Basil, who had indignantly rejected like advances, and he blushes that the son of a bishop should accept them. It made their father weary of life, and had to be hidden from their mother (Ep. vii. Opp. ii. 7). The effect of this letter upon Caesarius we may judge from his declaration before Julian: "In a word, I am a Christian, and I mean to be one," and from the exclamation of the emperor: "O happy father of such unhappy children!" (Orat. vii. 13, Op. i. 206; cf. De Broglie, Constance, ii. 207). Gregory esteemed the victory of Caesarius as a more precious gift than the half of the empire (Orat. vii. 14, ad init.). But Julian had bitter revenge in store. He ordered that no Christian should teach profane literature. This caused Gregory to compose many of the poems now extant, probably as reading-books for Christian schools. Towards the end of 363 or the beginning of 364 he wrote two Invectives against Julian (Orat. iv. Op. i. 78–147; Orat. v. ib. 147–175). The emperor had fallen, pierced by an arrow, in the previous June. The orator in these philippics held him up as the sum of all that was vile. In the first sentence he is called "the dragon, the apostate, the Assyrian, the common enemy, the great mind" (Is. x. 12, LXX); and this sentence is typical. These orations, looked at dispassionately, remind us rather of Demosthenes or Cicero than of a Christian bishop. The admirers of the saint find it still more difficult to explain the panegyric on the Arian Constantius, which these discourses contain. He is "the most divine and Christ-loving of emperors, and his great soul is summoned from heaven. The sin of his life was the inhuman humanity which spared Julian" (Orat. iv. 34 seq., Op. i. 93 seq.) Gregory, indeed, speaks elsewhere of three things of which Constantius repented when dying: (1) the murder of his relations; (2) that he had named Julian Caesar; (3) that he had given himself to the dogma of the newer creed (Orat. xxi. 26, Op. i. 403 ). Yet he knew that the emperor gave his support to impiety, and framed laws against the orthodox doctrine (Orat. xxv. 9, Op. i. 461 ); nor could he have been ignorant that it was by Euzosïus that baptism was administered to the penitent. The character of Constantius is clearly used as an oratorical contrast to that of Julian.

While Gregory was thus employed at Nazianzus, Basil returned from Pontus to Caesarea, where Eusebius had been made bishop, and was ordained against his will. He informed his friend of this, and Gregory replied in a letter which is important as shewing his thoughts about the position in which both he and Basil had been placed. "Now the thing is done it is necessary to fulfil one's duty—such at least is the way in which I look at it—especially in the present distress, when many tongues of heretics are raised against us, and not to disappoint the hopes of those who have put their faith in us and in our past life" (Ep. viii. Op. ii. 8). A difference arose ere long between Eusebius and Basil. Its origin is not known, and Gregory thought it better that it should not be (Orat. xliii. 28, Op. i. 792). It shews Gregory in the character of peacemaker. The warm friend of Basil, he was no less an admirer of the bishop, and an advocate for the rights of authority. Invited