Page:Dictionary of Christian Biography and Literature (1911).djvu/431

 Peter, bp. of Alexandria, who had recognized Gregory as practically bp. of the orthodox in Constantinople (Carm. xi. 858–931), but now joined in the plot against him. Gregory was ill in bed, when one night Maximus with his followers went to the church to be consecrated by 5 suffragans sent from Alexandria for the purpose. While they were preparing for the ceremony, day began to dawn, and a mob, excited by the sudden news, rushed in, drove them from the church, and compelled Maximus to flee from Constantinople. Retiring to Alexandria, he demanded that Peter should find him another bishopric or relinquish his own. He was silenced by the prefect and banished.

In connexion with the story of Maximus, Gregory tells us that he one day uttered the words, "My beloved children, keep intact this Trinity which I, your most happy father, have delivered to you, and preserve some memorial of my labours." One of the hearers saw the hint, and people of all ages, conditions, and ranks vied with each other in cries of affection for him and hatred for his foes (Carm. xi. 1057–1113, Op. ii. 729–731), and one cried, "If you go, you will banish the doctrine of the Trinity as well as yourself" (ib. 1100). At this Gregory promised to remain until the arrival of some bishops who were expected at the council, but retired for a while to the country to recruit his shattered health.

On Nov. 24, 380, Theodosius made his formal entry into Constantinople. One of his first cares was to restore to the orthodox the churches of which they had been deprived by the Arians. Gregory was summoned, and early on the morning of Nov. 26, in the presence of an immense crowd, Theodosius and Gregory entered the church of the Holy Apostles. A thick fog enveloped the building, but at the first accents of the chants the rays of the sun fell upon the vestments of the priests and the swords of the soldiers, and brought to Gregory's mind the glory of the Tabernacle of old. At the same time there arose a cry like thunder demanding that he should be bishop. "Silence!—silence!" he cried. "This is the time to give thanks to God. It will be time enough, hereafter, to settle other things." The service was continued without further interruption. Only one sword was drawn, and that was put back unstained into its sheath (Carm. xi. 1325–1390). In no part of Gregory's life is his true excellence of character more clearly seen than here; to his spirit of moderation and forgiveness is it to be attributed that this great religious revolution was effected without shedding one drop of blood. He tells one incident which reveals his spirit towards his foes. While he was ill in bed an assassin who had attempted his life entered his room, and, stung by conscience, fell weeping and speechless at his feet. Gregory said to him, "May God preserve you! It is nothing wonderful that I whom He hath saved should be merciful to you. Your bold deed has made you mine. Take care to walk, henceforth, worthy of God and of me." Gregory adds that this deed softened the feeling of the citizens towards him.

Not long after the entry into the metropolitical church—perhaps the very next day—the enthusiasm of the multitude led them to attempt to place Gregory by force in the episcopal chair. Yet there were traces of jealousy, and false motives were freely attributed to him. Always sensitive, he delivered in the presence of Theodosius a sermon "concerning himself, and to those who said that he wished to be bp. of Constantinople, and concerning the favours which the people had shewn towards him" (Orat. xxxvi. Op. i. 633–643). It is a forcible Apologia pro Vitâ suâ." He would have been ashamed to seek that bishopric, bowed down as he was by old age and physical weakness. They said that he had sought another's bride (Constantinople): he had really refused his own (Sasima)" (ib. vi. 638, 639). The emperor and the court were present; questions greater than personal ones arose to Gregory's mind, and the discourse became an eloquent appeal to princes, sages, philosophers, professors, philologists, orators, to weigh their responsibilities and fulfil their duties.

Another discourse preached before Theodosius is the only one of Gregory's extant discourses which is a homily in the narrower sense of a definite exposition and application of a passage of Scripture (Orat. xxxvii. Op. i. 644–660). The text was Matt. xix. 1–12. Gregory first shews that "the reason why Christ moved from place to place was that He might heal the more persons. For the salvation of the world He had moved from heaven to earth. This was the cause of His voluntary humiliation, which men who understood it not had dwelt upon as contradicting His divinity, though divine names and attributes are applied to Him. Christ answered some questions (Matt. xix. 3, 4); others He did not answer (Luke xx. 2, 4). The preacher would follow Christ's example" (ib. v. 648, 649). "Christ answered fully their question about divorce. The preacher applying the teaching of Christ protests against the injustice of the Roman law, which distinguished between the adultery of the woman and that of the man. Men made it, and therefore it was directed against women (ib. vi. 649). Marriage for the first time is lawful, the second time an indulgence; more than the second, sinful; but virginity is a higher state (ib. v. iii.-x. 650–652). Husbands, wives, virgins, eunuchs, priests, laymen, all have their duties." He exhorts them to fulfil these, and, as in almost every discourse, passes on to the duty of believing in the doctrine of the Trinity.

Three other important discourses of Gregory, which belong also to the ministry at Constantinople, can only be mentioned. (1) On the Nativity [Dec. 25, 380?] (Orat. xxxviii. Op. i. 661–675; (2) On the Epiphany [Jan. 6, 381?] (Orat. xxxiv. ib. 676–691); (3) On Holy Baptism (Orat. xl. ib. 691–729).

Theodosius had long intended to summon a general council, and in May, 381, the synod of the 190 bishops who formed the second oecumenical council was held in the capital of the East. Socrates tells us that the object of the council was to confirm the Nicene faith and to appoint a bishop for Constantinople (Hist. Eccl. v. 8; cf. Soz. vii. 7; Theod. v. 7; Mansi, Collect. Concil. iii. 523). No Western bishop is mentioned as present, and the attempt to shew that Damasus of Rome