St. Gregory the Theologian

St. Gregory the Theologian and Archbishop of Constantinople

January 25

 

Our father among the saints Gregory the Theologian, also known as Gregory of Nazianzus (though that name more appropriately refers to his father) and Gregory the Younger, was a great father and teacher of the Church. His feastday is celebrated on January 25 and that of the translation of his relics on January 19. With Sts. Basil the Great and John Chrysostom, he is numbered among the Three Holy Hierarchs, whose feast day is celebrated on January 30. St. Gregory is also known as one of the Cappadocian Fathers.

 

                                     +++

He was born in 329 in Arianzus, a village of the second district of Cappadocia, not far from Nazianzus. His father, who later became Bishop of Nazianzus, was named Gregory (commemorated Jan. 1), and his mother was named Nonna (Aug. 5); both are among the saints, and so are his brother Caesarius (Mar. 9) and his sister Gorgonia (Feb. 23).

At first he studied in Caesarea of Palestine, then in Alexandria, and finally in Athens. As he was sailing from Alexandria to Athens, a violent sea storm put in peril not only his life but also his salvation, since he had not yet been baptized. With tears and fervor he besought God to spare him, vowing to dedicate his whole self to Him, and the tempest gave way to calm. At Athens St. Gregory was later joined by St. Basil the Great, whom he already knew, but now their acquaintanceship grew into a lifelong brotherly love. Another fellow student of theirs in Athens was the young Prince Julian, who later as emperor was called the Apostate because he denied Christ and did all in his power to restore paganism. Even in Athens, before Julian had thrown off the mask of piety, St. Gregory saw what an unsettled mind he had, and said, "What an evil the Roman State is nourishing" (Orat. V, 24, PG 35:693).
After their studies at Athens, Gregory became Basil's fellow ascetic, living the monastic life together with him for a time in the hermitages of Pontus. His father ordained him presbyter of the Church of Nazianzus, and St. Basil consecrated him Bishop of Sasima (or Zansima), which was in the archdiocese of Caesarea. This consecration was a source of great sorrow to Gregory and a cause of misunderstanding between him and Basil, but his love for Basil remained unchanged, as can be plainly seen from his Funeral Oration on Saint Basil (Orat. XLIII).
About the year 379, St. Gregory came to the assistance of the Church of Constantinople, which had already been troubled for forty years by the Arians; by his supremely wise words and many labors he freed it from the corruption of heresy. He was elected archbishop of that city by the Second Ecumenical Council, which assembled there in 381, and condemned Macedonius, Archbishop of Constantinople, as an enemy of the Holy Spirit. When St. Gregory came to Constantinople, the Arians had taken all the churches, and he was forced to serve in a house chapel dedicated to St. Anastasia the Martyr. From there he began to preach his famous five sermons on the Trinity, called the Triadica. When he left Constantinople two years later, the Arians did not have one church left to them in the city. St. Meletius of Antioch (see Feb. 12), who was presiding over the Second Ecumenical Council, died in the course of it, and St. Gregory was chosen in his stead; there he distinguished himself in his expositions of dogmatic theology.
Having governed the Church until 382, he delivered his farewell speech-the Syntacterion, in which he demonstrated the Divinity of the Son—before 150 bishops and the Emperor Theodosius the Great. Also in this speech he requested, and received from all, permission to retire from the See of Constantinople. He returned to Nazianzus, where he lived to the end of his life. He reposed in the Lord in 391, having lived some sixty-two years.
His extant writings, both prose and poems in every type of meter, demonstrate his lofty eloquence and his wondrous breadth of learning. In the beauty of his writings, he is considered to have surpassed the Greek writers of antiquity, and because of his God-inspired theological thought, he received the surname "Theologian." Although he is sometimes called Gregory of Nazianzus, this title belongs properly to his father; he himself is known by the Church only as Gregory the Theologian. He is especially called "Trinitarian Theologian," since in virtually every homily he refers to the Trinity and the one essence and nature of the Godhead.

Source: OrthodoxWiki

Thanks to link source:

http://www.shepherdsguild.org/id90.html

St. Basil the Great

St. Basil the Great

Saint Basil the Great, Archbishop of Caesarea in Cappadocia Founder of hospitals, one of the Cappadocian Fathers and one of the our (Guild's) patron saints Commemorated on January 1 Saint Basil the Great, Archbishop of Caesarea in Cappadocia, "belongs not to the Church of Caesarea alone, nor merely to his own time, nor was he of benefit only to his own kinsmen, but rather to all lands and cities worldwide, and to all people he brought and still brings benefit, and for Christians he always was and will be a most salvific teacher." Thus spoke St Basil's contemporary, St Amphilochius, Bishop of Iconium. St Basil was born in the year 330 at Caesarea, the administrative center of Cappadocia. He was of illustrious lineage, famed for its eminence and wealth, and zealous for the Christian Faith. The saint's grandfather and grandmother on his father's side had to hide in the forests of Pontus for seven years during the persecution under Diocletian. St Basil's mother St Emilia was the daughter of a martyr. On the Greek calendar, she is commemorated on May 30. St Basil's father was also named Basil. He was a lawyer and renowned rhetorician, and lived at Caesarea. Ten children were born to the elder Basil and Emilia: five sons and five daughters. Five of them were later numbered among the saints: Basil the Great; Macrina (July 19) was an exemplar of ascetic life, and exerted strong influence on the life and character of St Basil the Great; Gregory, afterwards Bishop of Nyssa (January 10); Peter, Bishop of Sebaste (January 9); and Theosebia, a deaconess (January 10). St Basil spent the first years of his life on an estate belonging to his parents at the River Iris, where he was raised under the supervision of his mother Emilia and grandmother Macrina. They were women of great refinement, who remembered an earlier bishop of Cappadocia, St Gregory the Wonderworker (November 17). Basil received his initial education under the supervision of his father, and then he studied under the finest teachers in Caesarea of Cappadocia, and it was here that he made the acquaintance of St Gregory the Theologian (January 25 and January 30). Later, Basil transferred to a school at Constantinople, where he listened to eminent orators and philosophers. To complete his education St Basil went to Athens, the center of classical enlightenment. After a four or five year stay at Athens, Basil had mastered all the available disciplines. "He studied everything thoroughly, more than others are wont to study a single subject. He studied each science in its very totality, as though he would study nothing else." Philosopher, philologist, orator, jurist, naturalist, possessing profound knowledge in astronomy, mathematics and medicine, "he was a ship fully laden with learning, to the extent permitted by human nature." At Athens a close friendship developed between Basil the Great and Gregory the Theologian (Nazianzus), which continued throughout their life. In fact, they regarded themselves as one soul in two bodies. Later on, in his eulogy for Basil the Great, St Gregory the Theologian speaks with delight about this period: "Various hopes guided us, and indeed inevitably, in learning... Two paths opened up before us: the one to our sacred temples and the teachers therein; the other towards preceptors of disciplines beyond." About the year 357, St Basil returned to Caesarea, where for a while he devoted himself to rhetoric. But soon, refusing offers from Caesarea's citizens who wanted to entrust him with the education of their offspring, St Basil entered upon the path of ascetic life. After the death of her husband, Basil's mother, her eldest daughter Macrina, and several female servants withdrew to the family estate at Iris and there began to lead an ascetic life. Basil was baptized by Dianios, the Bishop of Caesarea, and was tonsured a Reader (On the Holy Spirit, 29). He first read the Holy Scriptures to the people, then explained them. Later on, "wishing to acquire a guide to the knowledge of truth", the saint undertook a journey into Egypt, Syria and Palestine, to meet the great Christian ascetics dwelling there. On returning to Cappadocia, he decided to do as they did. He distributed his wealth to the needy, then settled on the opposite side of the river not far from his mother Emilia and sister Macrina, gathering around him monks living a cenobitic life. By his letters, Basil drew his good friend Gregory the Theologian to the monastery. Sts Basil and Gregory labored in strict abstinence in their dwelling place, which had no roof or fireplace, and the food was very humble. They themselves cleared away the stones, planted and watered the trees, and carried heavy loads. Their hands were constantly calloused from the hard work. For clothing Basil had only a tunic and monastic mantle. He wore a hairshirt, but only at night, so that it would not be obvious. In their solitude, Sts Basil and Gregory occupied themselves in an intense study of Holy Scripture. They were guided by the writings of the Fathers and commentators of the past, especially the good writings of Origen. From all these works they compiled an anthology called Philokalia. Also at this time, at the request of the monks, St Basil wrote down a collection of rules for virtuous life. By his preaching and by his example St Basil assisted in the spiritual perfection of Christians in Cappadocia and Pontus; and many indeed turned to him. Monasteries were organized for men and for women, in which places Basil sought to combine the cenobitic (koine bios, or common) lifestyle with that of the solitary hermit. During the reign of Constantius (337-361) the heretical teachings of Arius were spreading, and the Church summoned both its saints into service. St Basil returned to Caesarea. In the year 362 he was ordained deacon by Bishop Meletius of Antioch. In 364 he was ordained to the holy priesthood by Bishop Eusebius of Caesarea. "But seeing," as Gregory the Theologian relates, "that everyone exceedingly praised and honored Basil for his wisdom and reverence, Eusebius, through human weakness, succumbed to jealousy of him, and began to show dislike for him." The monks rose up in defense of St Basil. To avoid causing Church discord, Basil withdrew to his own monastery and concerned himself with the organization of monasteries. With the coming to power of the emperor Valens (364-378), who was a resolute adherent of Arianism, a time of troubles began for Orthodoxy, the onset of a great struggle. St Basil hastily returned to Caesarea at the request of Bishop Eusebius. In the words of Gregory the Theologian, he was for Bishop Eusebius "a good advisor, a righteous representative, an expounder of the Word of God, a staff for the aged, a faithful support in internal matters, and an activist in external matters." From this time church governance passed over to Basil, though he was subordinate to the hierarch. He preached daily, and often twice, in the morning and in the evening. During this time St Basil composed his Liturgy. He wrote a work "On the Six Days of Creation" (Hexaemeron) and another on the Prophet Isaiah in sixteen chapters, yet another on the Psalms, and also a second compilation of monastic rules. St Basil wrote also three books "Against Eunomius," an Arian teacher who, with the help of Aristotelian concepts, had presented the Arian dogma in philosophic form, converting Christian teaching into a logical scheme of rational concepts. St Gregory the Theologian, speaking about the activity of Basil the Great during this period, points to "the caring for the destitute and the taking in of strangers, the supervision of virgins, written and unwritten monastic rules for monks, the arrangement of prayers [Liturgy], the felicitous arrangement of altars and other things." Upon the death of Eusebius, the Bishop of Caesarea, St Basil was chosen to succed him in the year 370. As Bishop of Caesarea, St Basil the Great was the newest of fifty bishops in eleven provinces. St Athanasius the Great (May 2), with joy and with thanks to God welcomed the appointment to Cappadocia of such a bishop as Basil, famed for his reverence, deep knowledge of Holy Scripture, great learning, and his efforts for the welfare of Church peace and unity. Under Valens, the external government belonged to the Arians, who held various opinions regarding the divinity of the Son of God, and were divided into several factions. These dogmatic disputes were concerned with questions about the Holy Spirit. In his books Against Eunomios, St Basil the Great taught the divinity of the Holy Spirit and His equality with the Father and the Son. Subsequently, in order to provide a full explanation of Orthodox teaching on this question, St Basil wrote his book On the Holy Spirit at the request of St Amphilochius, the Bishop of Iconium. St Basil's difficulties were made worse by various circumstances: Cappadocia was divided in two under the rearrangement of provincial districts. Then at Antioch a schism occurred, occasioned by the consecration of a second bishop. There was the negative and haughty attitude of Western bishops to the attempts to draw them into the struggle with the Arians. And there was also the departure of Eustathius of Sebaste over to the Arian side. Basil had been connected to him by ties of close friendship. Amidst the constant perils St Basil gave encouragement to the Orthodox, confirmed them in the Faith, summoning them to bravery and endurance. The holy bishop wrote numerous letters to the churches, to bishops, to clergy and to individuals. Overcoming the heretics "by the weapon of his mouth, and by the arrows of his letters," as an untiring champion of Orthodoxy, St Basil challenged the hostility and intrigues of the Arian heretics all his life. He has been compared to a bee, stinging the Church's enemies, yet nourishing his flock with the sweet honey of his teaching. The emperor Valens, mercilessly sending into exile any bishop who displeased him, and having implanted Arianism into other Asia Minor provinces, suddenly appeared in Cappadocia for this same purpose. He sent the prefect Modestus to St Basil. He began to threaten the saint with the confiscation of his property, banishment, beatings, and even death. St Basil said, "If you take away my possessions, you will not enrich yourself, nor will you make me a pauper. You have no need of my old worn-out clothing, nor of my few books, of which the entirety of my wealth is comprised. Exile means nothing to me, since I am bound to no particular place. This place in which I now dwell is not mine, and any place you send me shall be mine. Better to say: every place is God's. Where would I be neither a stranger and sojourner (Ps. 38/39:13)? Who can torture me? I am so weak, that the very first blow would render me insensible. Death would be a kindness to me, for it will bring me all the sooner to God, for Whom I live and labor, and to Whom I hasten." The official was stunned by his answer. "No one has ever spoken so audaciously to me," he said. "Perhaps," the saint remarked, " that is because you've never spoken to a bishop before. In all else we are meek, the most humble of all. But when it concerns God, and people rise up against Him, then we, counting everything else as naught, look to Him alone. Then fire, sword, wild beasts and iron rods that rend the body, serve to fill us with joy, rather than fear." Reporting to Valens that St Basil was not to be intimidated, Modestus said, "Emperor, we stand defeated by a leader of the Church." Basil the Great again showed firmness before the emperor and his retinue and made such a strong impression on Valens that the emperor dared not give in to the Arians demanding Basil's exile. "On the day of Theophany, amidst an innumerable multitude of the people, Valens entered the church and mixed in with the throng, in order to give the appearance of being in unity with the Church. When the singing of Psalms began in the church, it was like thunder to his hearing. The emperor beheld a sea of people, and in the altar and all around was splendor; in front of all was Basil, who acknowledged neither by gesture nor by glance, that anything else was going on in church." Everything was focused only on God and the altar-table, and the clergy serving there in awe and reverence. St Basil celebrated the church services almost every day. He was particularly concerned about the strict fulfilling of the Canons of the Church, and took care that only worthy individuals should enter into the clergy. He incessantly made the rounds of his own church, lest anywhere there be an infraction of Church discipline, and setting aright any unseemliness. At Caesarea, St Basil built two monasteries, a men's and a women's, with a church in honor of the Forty Martyrs (March 9) whose relics were buried there. Following the example of monks, the saint's clergy, even deacons and priests, lived in remarkable poverty, to toil and lead chaste and virtuous lives. For his clergy St Basil obtained an exemption from taxation. He used all his personal wealth and the income from his church for the benefit of the destitute; in every center of his diocese he built a poor-house; and at Caesarea, a home for wanderers and the homeless. Sickly since youth, the toil of teaching, his life of abstinence, and the concerns and sorrows of pastoral service took their toll on him. St Basil died on January 1, 379 at age 49. Shortly before his death, the saint blessed St Gregory the Theologian to accept the See of Constantinople. Upon the repose of St Basil, the Church immediately began to celebrate his memory. St Amphilochius, Bishop of Iconium (November 23), in his eulogy to St Basil the Great, said: "It is neither without a reason nor by chance that holy Basil has taken leave from the body and had repose from the world unto God on the day of the Circumcision of Jesus, celebrated between the day of the Nativity and the day of the Baptism of Christ. Therefore, this most blessed one, preaching and praising the Nativity and Baptism of Christ, extolling spiritual circumcision, himself forsaking the flesh, now ascends to Christ on the sacred day of remembrance of the Circumcision of Christ. Therefore, let it also be established on this present day annually to honor the memory of Basil the Great festively and with solemnity." St Basil is also called "the revealer of heavenly mysteries" (Ouranophantor), a "renowned and bright star," and "the glory and beauty of the Church." His honorable head is in the Great Lavra on Mount Athos. In some countries it is customary to sing special carols today in honor of St Basil. He is believed to visit the homes of the faithful, and a place is set for him at the table. People visit the homes of friends and relatives, and the mistress of the house gives a small gift to the children. A special bread (Vasilopita) is blessed and distributed after the Liturgy. A silver coin is baked into the bread, and whoever receives the slice with the coin is said to receive the blessing of St Basil for the coming year. Source: OCA St. Basil, one of the Three Holy Hierarchs, together with Saints Gregory the Theologian (Gregory Nazianzus) and John Chrysostom. Basil (on the left of icon), Gregory the Theologian, and Basil's brother Saint Gregory of Nyssa are called the Cappadocian Fathers  (source: Orthodox Wiki)     thanks to link:   http://www.shepherdsguild.org/id44.html

Cappadocian Fathers

Cappadocian Fathers

Icon of Gregory of Nyssa (14th century fresco, Chora Church, Istanbul).

The Cappadocian Fathers (or Cappadocian philosophers) are Basil the Great (330-379), who was bishop of Caesarea; Basil's brother Gregory of Nyssa (c.330-395), who was bishop of Nyssa; and a close friend, Gregory of Nazianzus (329-389), who became Patriarch of Constantinople. The Cappadocia Region, in modern-day Turkey, was early a site of Christian activity, with several missions by Paul in this region.

Gregory the Theologian (Fresco from Kariye Camii, Istanbul).

The Cappadocian Fathers advanced the development of early Christian theology, for example the doctrine of the Trinity, and are highly respected as saints in both Western and Eastern churches.

Greek Icon of Basil the Great.

Theological contributions
The three scholars set out to demonstrate that Christians could hold their own in conversations with learned Greek-speaking intellectuals and that Christian faith, while it was against many of the ideas of Plato and Aristotle (and other Greek Philosophers), was an almost scientific and distinctive movement with the healing of the soul of man and his union with God at its center - one best represented by monasticism. They made major contributions to the definition of the Trinity finalized at the First Council of Constantinople in 381 and the final version of the Nicene Creed, finalised there.

They made key contributions to the doctrine of the Trinity and to the responses to Arianism, Apollinarianism, and the filioque debate.

Subsequent to the First Council of Nicea, Arianism did not simply disappear. The semi-Arians taught that the Son is of like substance with the Father (homoiousios) as against the outright Arians who taught that the Son was not like the Father. So the Son was held to be like the Father but not of the same essence as the Father.

The Cappadocians worked to bring these semi-Arians back to the orthodox cause. In their writings they made extensive use of the (now orthodox) formula "one substance (ousia) in three persons (hypostaseis)". The relationship is understandable, argued Basil of Caesarea, in a parallel drawn from Platonism: any three human beings are each individual persons and all share a common universal, their humanity. The formulation explicitly acknowledged a distinction between the Father, the Son and the Holy Spirit, (a distinction that Nicea had been accused of blurring), but at the same time insisting on their essential unity.

Thus Basil wrote:

"In a brief statement, I shall say that essence (ousia) is related to substance (hypostasis) as the general to the particular. Each one of us partakes of existence because he shares in ousia while because of his individual properties he is A or B. So, in the case in question, ousia refers to the general conception, like goodness, godhead, or such notions, while hypostasis is observed in the special properties of fatherhood, sonship, and sanctifying power. If then they speak of persons without hypostasis they are talking nonsense, ex hypothesi; but if they admit that the person exists in real hypostasis, as they do acknowledge, let them so number them as to preserve the principles of the homoousion in the unity of the godhead, and proclaim their reverent acknowledgment of Father, Son, and Holy Spirit, in the complete and perfect hypostasis of each person so named."
—Epistle 214.4.

Basil thus attempted to do justice to the doctrinal definitions of Nicea while at the same time distinguishing the Nicene position from modalism, which had been Arius's original charge against Pope Alexander in the Nicene controversy. The outcome was that Arianism and semi-Arianism virtually disappeared from the church.

While the Cappadocians shared many traits, each one exhibited particular strengths. Scholars note that Basil was "the man of action", Gregory of Nazianzus "the orator" and Gregory of Nyssa "the thinker".
source: WikipediaOn the Concept of the Trinity

The Confession of the Council of Nicaea said little about the Holy Spirit. The doctrine of the divinity and personality of the Holy Spirit was developed by Athanasius (c 293–373) in the last decades of his life. He defended and refined the Nicene formula. By the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine had reached substantially its current form.

Some deny that the doctrine that developed in the 4th century was based on Christian ideas, and hold instead that it was a deviation from Early Christian teaching on the nature of God. Or even that it was borrowed from a pre-Christian conception of a divine trinity held by Plato.

Summarizing the role of scripture in the formation of Trinitarian belief, Gregory Nazianzen argues in his Orations that the revelation was intentionally gradual:

The Old Testament proclaimed the Father openly, and the Son more obscurely. The New manifested the Son, and suggested the deity of the Spirit. Now the Spirit himself dwells among us, and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further.
source: WikipediaThe Cappadocian Fathers Basil the Great, Gregory Nazianzen, Gregory of Nyssa “The Triad that glorified the Trinity”

* Basil the Great (329-379 AD)

* Born to a prominent Christian family. (Grandmother [St. Macrina], Mother [St. Emmelia], Sister [St. Macrina] and Brothers [St. Gregory of Nyssa, St. Peter of Sebastia] are all canonized saints in the Church)
* Educated in Constantinople and Athens where he meets St. Gregory Nazianzen. Goes to Cappadocia and forms monastic rule.
* Becomes Bishop and fights against Arianism and forms “New Nicene Party”
* Wrote many famous tracts including “On the Holy Spirit”

* Gregory of Nazianzen (The Theologian) (329-389 AD)

* Born to wealthy Christian family. His mother Nonna is a major influence in his life.
* Educated with Basil and has a life-long friendship with him.
* Resisted ordination and elevation and actually never gets to his See.
* Longs for the solitary and contemplative life
* Writes famous “Theological Orations”, poetry and sermons

* Gregory of Nyssa (340 –390 AD)

* Brother of Basil the Great
* Bishop in Nyssa though not very forceful
* Most outstanding of the three in theological matters
* Main person at the Second Ecumenical Council in 381 at Constantinople. Wrote the second part of the Creed dealing with the Holy Spirit.
* Also wrote “Against Eunomius” and “Not Three Gods” etc.
source: Orthodox LibraryBasil was raised in a great Christian family and was given the best education possible. Thus he studied at Athens where also was his friend Gregory Nanzianen (and also Julian the apostate Emperor). When he returned home he was content to have the best life possible. His sister, the holy Macrina, perceived how worldly he had become and suggested that he travel to Egypt to sample the monastic life. That trip changed his attitude towards living the Christian Gospel. When he returned he founded a monastery, and although he stayed there for only five years, it influenced the rest of his life greatly. It also gave the Orthodox Church a rule for cenobitic living, on which Benedict drew heavily.
He was consecrated bishop of Caesarea in 370 whilst the Arian Valens was still emperor. When the emperor passed through Caesarea in 371, he demanded that Basil submit to Arianism, but of course Basil flatly refused. For his defiance, Valens divided the province of Cappadocia into two provinces and appointed an Arian as bishop of Tyana that became the metropolitan see. Basil responded to this by having his brother, Gregory and his friend, Gregory of Nanzianus, appointed to sees, positions that they never wanted, in order to outnumber the Arians. Basil died in 379, shortly after the death in battle of Valens, that removed the chief threat to the Nicene faith to which Basil had devoted his life. As well as his writings against the predominant heresies of the time, such as Contra Eunomius, he also wrote The Hexaemeron, a series of lectures on the six days of creation. His other major writing was De Spiritu Sancto.

Gregory Nanzianen as the name suggests lived in Nanzianus. He and Basil were good friends, but his commitment to his elderly father put restrictions on this friendship. Still he had no desire for an active life as Basil lived. He was content with his monastic kind of existence and his writings and studies. When Basil founded his monastery Gregory joined him for awhile, and here they compiled The Philokalia (meaning "Love of the Beautiful") an anthology of Origen's writings.
He had no wish to be a priest let alone a bishop. Much against his will, Basil appointed him as bishop of Sasima, a little village. This he resented and soon returned to Nanzianus. After the death of his parents and siblings he fled to Seleucia to live the hermit life. Whilst here Basil died and he deeply regretted that he had never really mended the rift with this dear friend over the bishopric.
Seven years later in 379 he appeared in the centre of the Empire, Constantinople, invigorated to pursue the Orthodox cause against Arianism. This he did mainly though his eloquent preaching that attracted great number of people. Here he preached the sermons that would earn him the distinctive title, "the Theologian." Theologically they were important as it drew the attention of the new Emperor, Theodosius, who as an Orthodox Christians had forced the Arian patriarch, Demophilus into exile as well as expelling Arians from the churches. Looking for a new patriarch, Theodosius took an imperial guard and escorted Gregory to the Hagia Sophia, where the people shouted "Gregory for Bishop! Gregory for Bishop!" Theodosius turned to Gregory and asked if he would accept the position as Patriarch of Constantinople. Gregory hesitatingly accepted this most important position, Patriarch of Constantinople. Yet he held this important position for a short time only. At the Council of Constantinople, he was accused of pluralism as he was still bishop of Sasima. So he retired both as president of the Council and from the see. The rest of his life he spent quietly and ascetically but continued to write theologically and corresponded with many for the next eight years. He died in 389 at the age of sixty.

Gregory of Nyssa was the younger brother of Basil. It is from Gregory that we learn of their remarkable family. It was Gregory who delivered the funeral orations for his father, Gregory, his brother Caesarius, and his sisters, Gorgionia and the holy Macrina. Indeed he wrote two works in which Macrina is the central person. For his brother, St. Peter of Sebaste, he wrote his mystical commentaries. From Gregory we also learn that another sibling, Naucratius, drowned as a youth. Although Basil had a better education than Gregory it is the latter who was the deeper and more mystical thinker. Gregory became bishop of Nyssa in 371,when he was shanghaied into episcopal ordination by his brother. Four years later he was deposed by the Arian emperor Valens, but after the emperor's death in 379 returned to his see. With Gregory of Nanzianus he attended the Council of Constantinople in 381.
The last years of his life seem to have been dedicated to his most sublime mystical works, including the Life of Moses, in which he relies on Origen's approach to drawing out the mystical meaning of scriptural texts where they might not be obvious at first glance. It is here that he gives us his vision of eternal life as forever stretching towards God (epektasis) Some of his other exegetico-mystical works included his homilies on the Song of Songs, On Ecclesiastes, On the inscriptions of the Psalms, On the Beatitudes and On the Lord's Prayer. Like the other two Cappadocian Fathers he contributed to the defence of the Orthodox faith against the new Arians (Eunomians).
source: MARIANNE DORMAN'S CATHOLIC WEBSITEThe Cappadocian Fathers are Ss. Basil the Great, Gregory the Theologian, and Gregory of Nyssa, who were bishops in Cappadocia (now central Turkey) in the fourth century. They, along with St. Athanasius the Great, laid the pattern for formulating the doctrines related to the mystery of the Holy Trinity.
source: OrthoWikipediaThree theologians from the region of Cappadocia in modern-day Turkey - Basil of Caesarea (c. 330-379), Gregory of Nazianzus (329-389) and Gregory of Nyssa (330-395) - whose development of Trinitarian doctrine remains highly influential in Orthodox Christianity.
source: Glossary of Christianity

 

 

Thanks to link:

 

http://desertfathers.blogspot.com/2010/11/cappadocian-fathers.html

 

Continuity and Catastrophe in the Old Christendom II: Hesychasm

Fr. John introduces the force that kept traditional Christianity on course at a moment of crisis in the east, Hesychasm, and how it maintained Christendom's focus on paradise.


http://www.ancientfaith.com/podcasts/paradiseutopia/continuity_and_catastrophe_in_the_old_christendom_ii_hesychasm

Continuity and Catastrophe in the Old Christendom I: Byzantium in the Shadow of the Muslim Turks

After a transition to his new parish assignment, Father John returns to the podcast with a discussion of the atmosphere of catastrophe that hung over the old Christendom of the east as the Muslim Turks advanced on Byzantium, while a defender of traditional Christianity, Saint Mark of Ephesus, prepared to depart for the unionist Council of Florence in the west.

http://www.ancientfaith.com/podcasts/paradiseutopia/continuity_and_catastrophe_in_the_old_christendom_i_byzantium_in_the_shadow

A New Christendom V

In his conclusion to this reflection, Fr. John discusses the Roman Catholic theological principle of "doctrinal development," and traces the origins of four new doctrines that arose in the west after the Great Schism.

http://www.ancientfaith.com/podcasts/paradiseutopia/the_new_christendom_v


Do we interpret Theology via Aristotle's method of scientific inquiry or rational, systematic ontology, the scientific approach or is there a better way?

What is the Eucharist? Can it be defined or intellectually explained? Or is it a mystery and beyond rational discussion?


How did the west displace the mystical experiences of God and instead stress the rational explanation of God as the sole means of knowing God? Who was Thomas Aquinas and what were his methods?

Is there much wisdom in a theological science of the study of God? 


Can the faith be improved or changed in a substantive way? Or only re-said, re-stated, with different words, to further clarify something in the faith that may need defending from heresy?

According to Western Christianity what do the below mean and contrast them with Traditional Christianity:

   Papal Inerrancy

   Limbo

   Original Guilt

   Immaculate Conception

   Purgatory





  

A New Christendom IV

In the latest episode of his reflection on the new Christendom of the medieval west, Fr. John discusses the new approach to theology fostered by scholasticism, contrasting it with traditional Christian theology.



http://www.ancientfaith.com/podcasts/paradiseutopia/the_new_christendom_iv


Why did traditional Christian theology resist change in doctrines about God and His relationship with man?

Why did St. Paul warn everyone not to follow the traditions of men?

 In theology or "a word about God" are we to study a thing or get to know God in an intimate, personal relationship? 

Is knowing God as a theological principle or academic study with mental/intellectual exertion  different than knowing God personally? yes or no?


Why does the Eastern Christian tradition only have three saints with the title "The Theologian"?
St. John The Theologian
St. Gregory The Theologian
St. Symeon The New Theologian


What is scholasticism and how did its view of theology change Christianity in the West?
 
Is theology something that can be taught by professors or professional teachers like philosophy, biology, and mathematics? Why did monks in monasteries (away from the world in seclusion) teach theology in the past and not professional scholastics?

What is the idea behind The devil's advocate? How were Western saints canonized after there death by this method of the devil's advocate?

How are saints realized in the Eastern Christian Tradition? Is it via rational interpretation or something else?

Is truth a thing to be intellectualized, studied, or a Person to know/experience?

A New Christendom III

In this episode, Fr. John describes the revolutionary changes that came to characterize western monasticism after the Great Schism, leading to the rise of the Franciscans, Dominicans, and Templars.


http://www.ancientfaith.com/podcasts/paradiseutopia/a_new_christendom_iii


Who were the Franciscans? How did they change traditional Eastern and Western Monastic life?


Who were the Dominicans? How did their view of punishment influence the Western Church?

Who were the Templars? What role did militaristic monastics play in the Western Church and the Crusades?

Why was it important for early Christian Monasticism to be stable, living in the same place permanently? Why was it important for a monk to be separate from the "world"?


What was theosis or deification before the western schism? How could you attain this?

Franciscans (mendicant monastics) went out into cities from their monastic seclusions and begged for food, living around urban populations and engaging people directly.

Dominicans (order of preachers) engaged society to manifest divine love. They went out to preach correct Christianity per the Roman Catholic Church. Dominicans were involved with the university teaching system. Thomas Aquinas was a famous Dominican. Dominicans also combatted heresies and thus in this combative spirit, they punished folks for disobedience to their teachings (Inquisition).

Did the early Church of Christ engage in punishment? Or was this left to the state?

Templars engaged society but also fought in wars. They fought in the crusades. Did the early church of Christ engage in killing people or was this left to the state for capital crimes?

Did soldiers who fell in battle become martyrs for the Church of Christ?

Why did the patriarch of Constantinople regard killing anyone (crusades) as an offense against the Church of Christ even in the context of warfare? Why did killing, even in the crusades, require penance? 

Would St. Anthony of Egypt have agree with the philosophy of soldier monks and monks who enact punishments on heretics?


  

St. Basil’s Guidance on War and Repentance ~ By Fr. John McGuckin

St. Basil’s Guidance on War and Repentance

 

By Fr. John McGuckin

St. Basil of Caesarea, also known as St. Basil the Great, was a younger contemporary of Eusebius, and in the following generation of the Church of the late fourth century he emerged as one of the leading theorists of the Christian movement. His letters and instructions on the ascetic life, and his Canons (ethical judgements as from a ruling bishop to his flock) on morality and practical issues became highly influential in the wider church because of his role as one of the major monastic theorists of early Christianity. His canonical epistles were transmitted wherever monasticism went.
Because monasticism was the substructure of the spread of the Christian movement, in the Eastern Church of antiquity his canonical views became the standard paradigm of Eastern Christianitys theoretical approach to the morality of war and violence, even though the writings were local and occasional in origin. Basils 92 Canonical Epistles were adapted by various Ecumenical Councils of the Church that followed his time. His writing is appealed to in Canon 1 of the 4th Ecumenical Council of Chalcedon (451), in Canon 1 of the 7th Ecumenical Council of Nicea (787), and is literally cited in Canon 2 of the 6th Ecumenical Council of Constantinople (681) which paraphrases much else from his canonical epistles.
By such affirmations eventually the entire corpus of the Basilian Epistles entered the Pandects of Canon Law of the Byzantine Eastern Church, and they remain authoritative to this day.
Basil has several things to say about violence and war in his diocese. It was a border territory of the empire, and his administration had known several incursions by barbarian forces. Canon 13 of the 92 considers war:

Our fathers did not consider killings committed in the course of wars to be classifiable as murders at all, on the score, it seems to me, of allowing a pardon to men fighting in defense of sobriety and piety. Perhaps, though, it might be advisable to refuse them communion for three years, on the ground that their hands are not clean.

The balance and sense of discretion is remarkable in this little comment, one that bears much weight in terms of Eastern Orthodox understandings of the morality of war. The fathers in question refers to Athanasius of Alexandria, the great Nicene Orthodox authority of the fourth century church. Athanasius defense of the Nicene creed and the divine status of Christ had won him immense prestige by the end of the 4th century, and as his works were being collated and disseminated, Basil seems to wish to add a cautionary note: that not everything a father has to say is equally momentous, or universally authoritative. In his Letter to Amun, Athanasius had apparently come out quite straightforwardly about the legitimacy of killing in time of war, saying:

Although one is not supposed to kill, the killing of the enemy in time of war is both a lawful and praiseworthy thing. This is why we consider individuals who have distinguished themselves in war as being worthy of great honors, and indeed public monuments are set up to celebrate their achievements. It is evident, therefore, that at one particular time, and under one set of circumstances, an act is not permissible, but when time and circumstances are right, it is both allowed and condoned.

This saying was being circulated, and given authority as a patristic witness simply because it had come from Athanasius. In fact the original letter had nothing whatsoever to do with war. The very example of the war-hero is a sardonic reference ad hominem since the letter was addressed to an aged leader of the Egyptian monks who described themselves as Asketes, that is those who labored and fought for the virtuous life. The military image is entirely incidental, and Athanasius in context merely uses it to illustrate his chief point in the letter — which is to discuss the query Amun had sent on to him as Archbishop: did nocturnal emissions count as sins for desert celibates? Athanasius replies to the effect that with human sexuality, as with all sorts of other things, the context of the activity determines what is moral, not some absolute standard which is superimposed on moral discussion from the outset. Many ancients, Christian and pagan, regarded sexual activity as inherently defiling and here Athanasius decidedly takes leave of them. His argument, therefore, is falsely attributed when (as is often the case) read out of context as an apparent justification of killing in time of war. He is not actually condoning the practice at all, merely using the rhetorical example of current opinion to show Amun that contextual variability is very important in making moral judgements.
In his turn, Basil wishes to make it abundantly clear for his Christian audience that such a reading, if applied to the Churchs tradition on war, is simplistic, and that it is just plain wrong-headedness to conclude that the issue ceases to be problematic if one is able to dig up a justificatory proof text from scripture or patristic tradition (as some seem to have been doing with these words of Athanasius). And so, Basil sets out a nuanced corrective exegesis of what the Churchs canon law should really be in terms of fighting in time of hostilities.
One of the ways he does this is to attribute this aphorism of Athanasius to indeterminate fathers, who can then be legitimately corrected by taking a stricter view than they appeared to allow. He also carefully sets his own context: what he speaks about is the canonical regulation of war in which a Christian can engage and find canonical forgiveness for a canonically prohibited act; all other armed conflicts are implicitly excluded as not being appropriate to Christian morality.
Basils text on war needs, therefore, to be understood in terms of an economic reflection on the ancient canons that forbade the shedding of blood in blanket terms. This tension between the ideal standard (no bloodshed) and the complexities of the context in which a local church finds itself thrown in times of conflict and war, is witnessed in several other ancient laws, such as Canon 14 of Hippolytus (also from the 4th century):

A Christian is not to become a soldier. A Christian must not become a soldier, unless he is compelled by a chief bearing the sword. He is not to burden himself with the sin of blood. But if he has shed blood, he is not to partake of the mysteries, unless he is purified by a punishment, tears, and wailing. He is not to come forward deceitfully but in the fear of God.

The reasons Basil gives for suggesting that killing in time of hostilities could be distinguished from voluntary murder pure and simple (for which the canonical penalty was a lifelong ban from admission to the churches and from the sacraments) is set out as the defense of sobriety and piety. This is code language for the defense of Christian borders from the ravages of pagan marauders. The difficulty Basil had to deal with was not war on the large-scale, but local tribal insurgents who were mounting attacks on Roman border towns, with extensive rapinage. In such circumstances Basil has little patience for those who feel they cannot fight because of religious scruples. His sentiment is more that a passive non-involvement betrays the Christian family (especially its weaker members who cannot defend themselves but need others to help them) to the ravages of men without heart or conscience to restrain them.
The implication of his argument, then, is that the only fighting that Christians ought ever to accept, in order to defend the honor and safety of the weak, will be inherently a limited response, mainly because the honor and tradition of the Christian faith in the hearts and minds of pious and sober warriors will restrict the bloodshed to a necessary minimum.
His economic solution nevertheless makes it abundantly clear that the absolute standard of Christian morality turns away from war as an unmitigated evil. This is why we can note that the primary reason Basil gives that previous fathers had distinguished killing in time of war from the case of simple murder was on the score of allowing a pardon. There was no distinction made here in terms of the qualitative horror of the deed itself, rather in terms of the way in which the deed could be cleansed by the Churchs system of penance.
Is it logical to expect a Christian of his diocese to engage in the defense of the homeland, while simultaneously penalizing him if he spills blood in the process?
Well, one needs to contextualize the debarment from the sacrament in the generic 4th century practice of the reception of the Eucharist, which did not expect regular communion to begin with (ritual preparation was extensive and involved fasting and almsgiving and prayer), and where a majority of adult Christians in a given church would not yet have been initiated by means of baptism, and were thus not bound to keep all the canons of the Church.
By his regulation and by the ritual exclusion of the illumined warrior from the sacrament (the returning victor presumably would have received many other public honors and the gratitude of the local folk ), Basil is making sure at least one public sign is given to the entire community that the Gospel standard has no place for war, violence and organized death. He is trying to sustain an eschatological balance: that war is not part of the Kingdom of God (signified in the Eucharistic ritual as arriving in the present) but is part of the bloody and greed-driven reality of world affairs which is the Kingdom-Not-Arrived.
By moving in and out of Eucharistic reception Basils faithful Christian (returning from his duty with blood on his hands) is now in the modality of expressing his dedication to the values of peace and innocence, by means of the lamentation and repentance for life that has been taken, albeit the blood of the violent. Basils arrangement that the returning warrior may stand in the Church (rather than in the narthex, where the other public sinners were allocated spaces) but refrain from communion makes the statement that a truly honorable termination of war, for a Christian, has to be an honorable repentance.
Several commentators (not least many of the later western Church fathers) have regarded this as fudge, but it seems to me to express, in a finely tuned economic way, the tension in the basic Christian message that there is an unresolvable shortfall between the ideal and the real in an apocalyptically charged religion. What this Basilian canon does most effectively is to set a No Entry sign to any potential theory of Just War within Christian theology, and should set up a decided refusal of post-war church-sponsored self-congratulations for victory.
All violence, local, individual, or nationally-sanctioned, is here stated to be an expression of hubris that is inconsistent with the values of the Kingdom of God, and while in many circumstances that violence may be necessary or unavoidable (Basil states the only legitimate reasons as the defense of the weak and innocent), it is never justifiable. Even for the best motives in the world, the shedding of blood remains a defilement, such that the true Christian, afterwards, would wish to undergo the cathartic experience of temporary return to the lifestyle of penance, that is be penitent. Basils restriction of the time of penance to three years, seemingly harsh to us moderns, was actually a commonly recognized sign of merciful leniency in the ancient rule book of the early Church.

 

 

Source:

 

http://www.incommunion.org/2006/02/19/st-basil-on-war-and-repentance/

 

 

A New Christendom II

In this episode of his reflection on the new Christendom of the middle ages, Fr. John discusses the new ecclesiology of Roman Catholicism, contrasting it to Orthodoxy and concluding with a reference to its most notorious statement, the papal bull Unum Sanctum of Boniface VIII.


http://www.ancientfaith.com/podcasts/paradiseutopia/a_new_christendom_ii




Notes:

Papal Supremacy. What is Papal Supremacy? How is it different than the principle of first among equals? Can one bishop have power over other bishops? Can there be two bishops over the same church or jurisdiction?


Bishop of Rome
Bishop of Constantinople
Bishop of Alexandria

Principle of conciliarity. What does this mean?

What happened at the First Apostolic Council of Jerusalem? Did Petrine Primacy take first seat or was it James who spoke as the local Bishop of Jerusalem?

What was Saint Cyprian's claim that every bishop possesses the keys of Peter? What does this mean for the local Bishops and the Church?

What is Sacramental Catholicity vs Jurisdicitional Catholicty?


What is the Donation of Constantine?

What is Ecclesiological Legalism?

A New Christendom I

In this opening anecdote of a new reflection in the podcast, Fr. John examines a famous account of a medieval English knight's pilgrimage to Ireland and vision of purgatory there, relating how it documents the rise of a new type of piety in western Christendom.


http://www.ancientfaith.com/podcasts/paradiseutopia/a_new_christendom_I





Notes:

Sir Owain's pilgrimage

Battle of Hastings: William the Conqueror 1066 invasion of England was successful
Philip the 2nd of Spain attempts invasion in 1588: Spanish Armada goes down
Napoleon of France attempt invasion battle of Trafalgar in 1805 is a defeat for France
Adolf Hitler of Germany attempts invasion 1940: Battle of Britain
 (Operation Sea Lion)


Henry II has Thomas Becket Archbishop of Canterbury (1170) put to death
Wars of the Roses (dynastic wars for the throne of England) 1455-1487
100 years' war (1337-1453) France vs England

Church schism of west and east 1054

Growing Christianization of violence

Traditional Christianity saw violence as a crime against God for which penance was required

What factors or realities during this era would produce a change in this view of violence against man? Is Christian violence a paradoxical statement? Thou shalt not kill.

Did Ancient Christianity attempt to downplay the veneration of soldiers during battle? Why would the emperor want soldiers that died in battle to be recognized as martyrs?

Patriarch of Constantinople cites Basil's canon which censored religions violence and demanded penance for this who commit it.

Military violence begins to get Christianized in the west during the Crusades.
Monastic Knights: The Templars

Pope Urban II:  Plenary Indulgences
Heroic Christian Knights
Doctrines of Purgatory and horror, suffering for the typical Christian. How would this affect the typical Christian in this West, this suffering torment in Purgatory? How would he view heaven and hell, God and his faith? What would be the effects of such a view on Western man?