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 hither and thither on the surface of a stream; his friend replies that his movements were rather like those of the sun, which brings life to all things, or of the planets, whose apparent irregularities are subject to a fixed law (ib. 34 [32], p. 798). Out of heart at the apparent triumph of Arianism, Gregory bids him be of good cheer, for the enemies of the truth were like serpents, creeping from their holes in the sunshine of imperial favour, who, however alarming their hissing, would be driven back into the earth by time and truth. All would come right if they left all to God (ib. 35 [33], p. 799). This trust in God proved well founded. On the death of Valens in 378 the youthful Gratian recalled the banished bishops, and, to the joy of the faithful, Gregory was restored to Nyssa. In one of his letters he describes with graphic power his return. The latter half of his journey was a triumphal progress, the inhabitants pouring out to meet him, and escorting him with acclamations and tears of joy (Greg. Nys. Ep. 3, Zacagni; No. 6, Migne). On Jan. 1, 379, Basil, whom he loved as a brother and revered as a spiritual father, died. Gregory certainly attended his funeral, delivering his funeral oration, to which we are indebted for many particulars of Basil's life. In common with Gregory's compositions generally, it offends by the extravagance of its language and turgid oratory (Greg. Nys. in Laud. Patr. Bas. t. iii. pp. 479 seq.). Gregory Nazianzen, who was prevented from being present by illness, wrote a consolatory letter, praising his namesake very highly, and saying that his chief comfort now was to see all Basil's virtues reflected in him, as in a mirror (Greg. Naz. Ep. 37 [35], p. 799). One sorrow followed close upon another in Gregory's life. The confusion in the churches after the long Arian supremacy entailed severe labours and anxieties upon him for the defence of the truth and the reformation of the erring (de Vit. Macr. t. ii. p. 192). In Sept. 379 he took part in the council held at Antioch for the double purpose of healing the Antiochene schism (which it failed to effect) and of taking measures for securing the church's victory over the lately dominant Arianism (Labbe, Concil. ii. 910; Baluz. Nov. Concil. Coll. p. 78). On his way back to his diocese, Gregory visited the monastery at Annesi, over which his sister Macrina presided. He found her dying, and she expired the next evening. A full account of her last hours, with a detailed biography, is given by hire in a letter to the monk Olympius (de Vit. S. Macrinae Virg. t. ii. pp. 177 seq.). In his treatise de Anima et Resurrectione (entitled, in honour of his sister, τὰ Μακρίνια) we have another account of her deathbed, in which he puts long speeches into her mouth, as part of a dialogue held with him on the proofs of the immortality of the soul and the resurrection of the body, the object of which was to mitigate his grief for Basil's death (t. iii. pp. 181 seq.). [ Y.] After celebrating his sister's funeral, Gregory continued his journey to his diocese, where an unbroken series of calamities awaited him. The Galatians had been sowing their heresies. The people at Ibora on the borders of Pontus, having lost their bishop by death, elected Gregory to the vacant see. This, in some unexplained way, caused troubles calling for the intervention of the military. These difficulties being settled, he set out on a long and toilsome journey, in fulfilment of a commission from the council of Antioch "to visit and reform the church of Arabia" (t. iii. p. 653)—i.e. of Babylon. He found the state of the church there even worse than had been represented. The people had grown hardened in heresy, and were as brutish and barbarous in their lives as in their tongue. From his despairing tone we judge that the mission met with but little success. At its termination, being near the Holy Land, he visited the spots consecrated by the life and death of Christ. The emperor put a public chariot at his disposal, which served him and his retinue "both for a monastery and a church," fasting, psalmody, and the hours of prayer being regularly observed all through the journey (t. iii. p. 658). He visited Bethlehem, Golgotha, the Mount of Olives, and the Anastasis. But the result of this pilgrimage was disappointment. His faith received no confirmation, and his religious sense was scandalized by the gross immorality prevailing in the Holy City, which he describes as a sink of all iniquity. The church there was in an almost equally unsatisfactory state. Cyril, after his repeated depositions by Arian influence, had finally returned, but had failed to heal the dissensions of the Christians or bring them back to unity of faith. Gregory's efforts were equally ineffectual, and he returned to Cappadocia depressed and saddened. In two letters, one to three ladies resident at Jerusalem, Eustathia, Ambrosia, and Basilissa (t. iii. pp. 659 seq.), the other the celebrated one de Euntibus Hierosolyma, he declares his conviction not of the uselessness only but of the evil of pilgrimages. "He urges . . . the dangers of robbery and violence in the Holy Land itself, of the moral state of which he draws a fearful picture. He asserts the religious superiority of Cappadocia, which had more churches than any part of the world, and inquires in plain terms whether a man will believe the virgin birth of Christ the more by seeing Bethlehem, or His resurrection by visiting His tomb, or His ascension by standing on the Mount of Olives" (Milman, Hist. of Christianity, bk. iii. c. 11, vol. iii. p. 192, note). There is no sufficient reason for questioning the genuineness of this letter. We next hear of Gregory at the second general council, that of Constantinople, 381 (Labbe, Concil. ii. 955), accompanied by his deacon Evagrius. There he held a principal place as a recognized theological leader, τῆς ἐκκλησιας τὸ κοινὸν ἔρεισμα, as his friend Gregory Nazianzen had at an earlier period termed him. That he was the author of the clauses then added to the Nicene symbol is an unverified assertion of Nicephorus Callistus (H. E. xii. 13). It was probably on this occasion that he read to Gregory Nazianzen and to Jerome his work against Eunomius, or the more important parts of it (Hieron. de Vir. Ill. c. 128). Gregory Nazianzen having been reluctantly compelled to ascend the episcopal throne of Constantinople, Gregory Nyssen delivered an inaugural oration now lost, and, soon after,