Unity, therefore (μονάς), from the beginning going forth to duality (εἰς δυάδα), constituted a Trinity (μέχρι τριάδος). Human words fail to express the generation and procession, and it is better to keep to scriptural terms; but the writer has in his thoughts an overflowing of goodness, and the Platonic simile of an overflowing cup applied to first and second causes. The generation and procession are eternal, and all questions as to time are inapplicable." Gregory then proceeds to state and answer the common objections of his adversaries.
(4) Περὶ Υἱοῦ. Another discourse on the same subject. Gregory has already answered the objection, that some passages of Scripture speak of the Son as human. He here exhaustively examines, under ten objections, the scriptural language applied to our Lord, and then passes to an exposition of the names (a) common to the Deity, (b) peculiar to the Son, (c) peculiar to the Son as man.
(5) Περὶ τοῦ Ἁγίου πνεύματος. Gregory commences this oration by referring to the difficulties arising because many who admitted the divinity of the Son regarded that of the Holy Ghost as a new doctrine not found in Holy Scripture. He expresses, in the strongest terms, his own belief in the divinity of the Third Person. "The Holy Spirit is holiness. Had the Spirit been wanting to the divine Trinity, the Father and the Son would have been imperfect." The most eminent pagan philosophers had had a glimpse of the truth, for they spoke of the "Mind of the Universe," the "Mind without," etc.
No conception of the subtlety of thought or beauty of expression in these discourses of Gregory can be given in an outline. Critics have rivalled each other in their praise, and many theologians have found in them their own best thoughts. A critic who cannot be accused of partiality towards Gregory has given perhaps the truest estimate of them. "A substance of thought, the concentration of all that is spread through the writings of Hilary, Basil, and Athanasius; a flow of softened eloquence which does not halt or lose itself for a moment; an argument nervous without dryness on the one hand, and without useless ornament on the other, gives these five discourses a place to themselves among the monuments of this fine genius, who was not always in the same degree free from grandiloquence and affectation. In a few pages and in a few hours Gregory has summed up and closed the controversy of a whole century." De Broglie, L᾿Eglise et l᾿empire, v. 385; Benoît, Grégoire, etc. 435, 436.
Little is needed for the study of Gregory's life and works beyond the admirable Benedictine ed. referred to above (Migne, Patr. Gk. xxxv.-xxxviii.), and the Lives by Ullmann (Greg. von Naz. der Theologe, 2. Aufl., Gotha, 1867; pt. i. of earlier ed. trans. by Cox, Oxf. 1855) and Benoît (St. Grég. de Naz., Paris, 1876). For a well-known comparison of Gregory and Basil see Newman's Church of the Fathers, pp. 116–145, 551. Gregory's Five Theol. Orations have been ed. by A. J. Mason (Camb. Univ. Press, 1899). See also Duchesne, Histoire de l᾿Egl. vol. ii. ch. xii. Some of his works are trans. into Eng. in the Post-Nic. Fathers.
[H.W.W.]
Gregorius (15) Nyssenus, bp. of Nyssa in Cappadocia (372–395), younger brother of Basil the Great, and a leading theologian of the Eastern church. He and his brother and their common friend Gregory Nazianzen were the chief champions of the orthodox Nicene faith in the struggle against Arianism and Apollinarianism, and by their discreet zeal, independency of spirit, and moderation of temper, contributed chiefly to its victory in the East. He was one of ten children of Basil, an advocate and rhetorician of eminence, and his wife Emmelia (Greg. Nys. de Vit. S. Macr.,Opp. ed. Morel. t. ii. pp. 182–186). We may place Gregory's birth c. 335 or 336, probably at Caesarea. He did not share his eldest brother's advantage of a university training, but was probably brought up in the schools of his native city. That no very special pains had been devoted to his education we may gather from the words of his sister Macidora on her deathbed, in which she ascribed the high reputation he had gained to the prayers of his parents, since "he had little or no assistance towards it from home" (ib. iii. 192). A feeble constitution and natural shyness disposed him to a literary retirement. His considerable intellectual powers had been improved by diligent private study; but he shrank from a public career, and appears after his father's death to have lived upon his inheritance, without any profession. That his religious instincts did not develop early appears from his account of his reluctant attendance at the ceremonial held by his mother Emmelia in honour of the "Forty Martyrs." A terrifying dream, which seemed to reproach him with neglect, led him to become a "lector" and as such read the Bible lections in the congregation (Greg. Naz. Ep. 43, t. i. p. 804). He would seem, however, to have soon deserted this vocation for that of a professor of rhetoric. This backsliding caused great pain to his friends and gave occasion to the enemies of religion to suspect his motives and bring unfounded accusations against him. Gregory Nazianzen, whose affection for him was warm and sincere, strongly remonstrated with him, expressing the grief felt by himself and others at his falling away from his first love. The date of this temporary desertion must be placed either before 361 or after 363, about the same time as his marriage. His wife was named Theosebeia, and her character answered to her name. She died some time after Gregory had become a bishop, and, according to Tillemont, subsequently to the council of Constantinople, a.d. 381. Expressions in Gregory Nazianzen's letter would lead us to believe that both himself and his friend were then somewhat advanced in life; and from Theosebeia being styled Gregory Nyssen's "sister" we may gather that they had ceased to cohabit, probably on his becoming a bishop (Greg. Naz. Ep. 95, t. i. p. 846; Niceph. H. E. xi. 19).
Gregory soon abandoned his profession of a teacher of rhetoric. The urgent remonstrances of his friend Gregory Nazianzen would have an earnest supporter in his elder sister, the holy recluse Macrina, who doubtless used the same powerful arguments which had induced Basil to give up all prospect of worldly
