Saint Gregory Thaumaturgus

The fire of persecution having been kindled in the East, under Maximin, Origen was forced to leave Caesarea in 235. Gregory withdrew t o Alexandr Alexandrie Place of refuge and study during the persecution. ia, where there were two famous schools, one of medicine and the other of Platonic philosophy. His conduct was so regular in this city that the students became jealous of his virtue, which they viewed as a tacit censure of their excesses. To take revenge, they made use of the ministry of an infamous prostitute. As Gregory was conversing seriously with some of his learned friends, a woman was seen approaching who demanded payment for what they had agreed upon, implying thereby that Gregory had had guilty relations with her. Those who were present regarded her as a slanderer, because they knew Gregory's virtue, and pushed her away with indignation. But the accused, maintaining all the serenity of his soul, asked one of his friends to give this unfortunate woman what she asked for, so that she would cease interrupting them and they could continue their conversation. Some, shocked by such compliance, did not know what to think, and they reproached him for it; but the suspicions that had begun to form regarding his innocence were soon dispelled. Scarcely had the prostitute received the money given to her, when the evil spirit took hold of her; thrown to the ground, she let out hideous howls, her mouth foamed, she tore out her hair, and in the violent agitation she was in, all the signs of true possession were discovered. Gregory, moved by commiseration, invoked heaven on her behalf, and she was delivered on the spot.

Gregory's stay in Alexandria lasted three years; he remained there from 235 until 238. The persecution having ceased, he returned to Caesarea to complete his studies under Origen. He spent five years in total at the school of this great man, after which he received baptism and prepared to leave the learned master who had revealed to his youth a new path and a new life. In the presence of a large assembly, he gave him a public testimony of his gratitude. He praised the wise method that had directed his studies; he gave thanks to God for having given him such a skillful master, and to his guardian angel for having led him to such a school. He painted the most beautiful portrait of Origen, and described his separation from this great man as a true exile. In it, he clearly taught, among other dogmas, original sin and the divinity of the Word. Finally, he concluded by praying to his guardian angel to always lead him in his ways.

Gregory had barely arrived in Neocaes area when Néocésarée Episcopal city of Gregory in Pontus. Origen wrote him a letter full of tender sentiments; he exhorted him to use all the talents he had received from God for the glory of religion, to borrow from pagan philosophers only what could contribute to this goal, imitating in this the Jews who used the spoils of the Egyptians for the construction of the tabernacle of the true God. He recommended that he join prayer to the study of Holy Scripture.

Gregory's compatriots expected to see the fruit of his studies; the principal among them pressed him to seek high positions and to make use of the great talents he had cultivated with such care. But he abandoned everything he possessed in the world and retired to the countryside in a solitary place where he wished to converse only with God. Such conduct, in a city that counted only seventeen Christians, appeared as madness, but it was the madness of the cross that converted the world.

Phaedimus, Archbishop of Amasea and Metropolitan of the provi nce of Phédime Archbishop of Amasea who consecrated Gregory. Pontus, resolved to make him Bishop of Neocaesarea; he judged that his virtues and rare talents should make one forget his youth. Gregory, informed of what was happening, changed his dwelling and spent some time wandering from solitude to solitude to prevent being discovered. He eventually gave in, however, but it was on the condition that he be granted some time to prepare himself to receive the episcopal unction. This term expired, he was consecrated according to the ceremonies used in the Church.

It was around the same time that he wrote down the symbol he had received. It is a rule of faith concerning the mystery of the Holy Trinity. We read in Saint Gregory of Nyssa that this symbol was given to him in a vision by the Blesse d Virgin in the la sainte Vierge Appears to Gregory to give him the symbol of faith. following manner. One night, while the Saint was in deep meditation on the august mysteries of religion, he saw a venerable old man who said he was sent by God to teach him the truths of the faith. Beside the old man was a woman who appeared to be above the human condition; she called the old man John the Evangelist and instructed him to teach the young m Jean l'Évangéliste Appears with the Virgin to instruct Gregory. an the mysteries of the true religion. The old man replied that he was ready to obey the Mother of God. Immediately he explained the heavenly doctrine, and Gregory wrote it down; once this was finished, the vision disappeared. The holy bishop subsequently made it the rule of his instructions. He left this symbol to his church, which has always conformed to it, according to Saint Gregory of Nyssa; thus, it has had the good fortune of being preserved from all heresy, notably that of the Arians and Semi-Arians, as this symbol clearly explains the Church's doctrine on the Trinity. Saint Gregory of Nyssa reports that in his time the original was kept in the archives of the church of Neocaesarea. It is cited by Saint Gregory of Nazianzus, by Rufinus, and by several other ecclesiastical writers. The city of Neocaesarea was large, rich, and

populated. Its inhabitants were so corrupt and so attached to the superstitions of idolatry that the Christian religion had not been able to penetrate it, although it was flourishing in several places in the province of Pontus. Saint Gregory, burning with zeal and charity, did everything in his power to worthily fulfill the functions of the ministry that had been entrusted to him. An extraordinary power to perform miracles ensured the success of his labors.

The Saint, going one day from the city into the desert, was surprised by a violent storm. He entered, to take shelter, a temple of idols which was the most renowned in the country because of the oracles that were delivered there. Upon entering, he made the sign of the cross several times, and spent the night there in prayer with his companion, according to his custom. The next morning, he continued his journey. The priest of the temple having come for his ordinary service, the demons declared that they could no longer remain there, and that the man who had spent the night there forced them to withdraw. He tried in vain to recall them; he ran after the Saint, and threatened to lodge complaints against him to the magistrates and the emperor. Gregory replied calmly that he had received from God the power to drive out and recall demons at his will. The priest was astonished to see his threats useless and to hear the Saint say that he could command the demons. Then his fury turned into admiration, and he begged the Saint to test the divine power he claimed to have received, and to order the demons to return to the temple. The bishop acquiesced to his request, and handed him a piece of paper on which was written: Gregory to Satan, return. The paper having been placed on the altar, and the priest having made the ordinary oblations, the demons rendered their oracles as before. What was happening filled the priest with the greatest astonishment. He went to find the Saint, and begged him to make known to him the God to whom those he worshipped obeyed. Gregory explained to him the principles of the Christian religion. Seeing that the mystery of the Incarnation shocked him, he represented to him that this great truth should not be proven by human reasoning, but by the wonders of divine power. Then the priest, pointing to a large stone, asked that it be ordered to change its place and to transport itself to a place he designated. Gregory gave the order, and the stone obeyed by the power of Him who promised his disciples that their faith would be capable of moving mountains. This miracle converted the pagan priest; he abandoned his family and his friends to become a true disciple of Jesus Christ.

The inhabitants of Neocaesarea, who heard of the miraculous actions of Gregory, were eager to see such an extraordinary man, and they received him with acclamation the first time he reappeared in their city. But he passed through the middle of the crowd of people with modesty, without paying attention to the general eagerness, without even raising his eyes. His friends, who had come with him from the desert, appearing worried about where they could find lodging, he reproached them for their lack of trust in divine protection: he added that they should not worry about what concerned their bodies, but think of their souls, which were infinitely more precious and for which a dwelling had to be prepared in heaven. However, several people offered their houses; he accepted that of Busonius, one of the most distinguished inhabitants of the city. He preached the same day, and converted a sufficient number of idolaters to form a small church. The next morning, he was presented with a crowd of sick people whom he healed. The number of Christians became considerable in a very short time, so that the holy bishop had a church built for their use. Everyone worked on this edifice or contributed their money to its construction. Despite the edicts issued for the demolition of churches, and an earthquake that caused much damage in Neocaesarea, the temple of which we speak was not damaged: not even a stone was removed.

The Lycu Le Lycus River whose floods were stopped by Gregory. s, called today the Casalmac, which has its source in the mountains of Armenia, flowed past the walls of Neocaesarea. It sometimes overflowed with such impetuosity that it carried away harvests, herds, and houses with their inhabitants. Saint Gregory, moved by compassion, approached the river, on the bank of which he drove his staff. He then ordered the waters, in the name of God, not to pass this boundary, and they obeyed. There had been no overflow at the time when Saint Gregory of Nyssa wrote. The staff itself took root and became a great tree.

The miracles and wisdom of the holy bishop spread his reputation far and wide. People came to consult him from all parts and relied on his decision, even in civil matters. Two brothers were disputing a lake that was part of their father's inheritance. Gregory proposed various means of conciliation to them in vain; they were so embittered that they resolved to uphold their right by force of arms. The day was set to come to the site to settle the quarrel. The Saint, wishing to prevent the shedding of blood, spent the night before that day in prayer on the shore of the lake, which was found dried up the next morning. By this means, the dispute was ended. The remains of this lake could be seen long after.

We recounted, on August 11, how Gregory learned by revelation and published the merits of Alexander the charcoal-burner, who was thus elected bishop of Comana.

The miracles we have just cited are reported by Saint Gregory of Nyssa. One also finds in Saint Basil t he account o saint Basile Hagiographic source and witness to the saint's reputation. f some of these same miracles. In the time of these two Saints, it had not been a hundred years since the great bishop of Neocaesarea had died. They had learned what they said of him from Macrina, their grandmother, who had taken charge of their education herself and who, in her youth, had known Gregory Thaumaturgus and heard him preach. He was, according to Saint Basil, a man endowed with the spirit of the Prophets and the Apostles. His entire conduct bore the imprint of evangelical perfection: in all his exercises of piety, he showed the greatest respect and the most profound recollection; he never prayed except with his head uncovered; he spoke with modesty and simplicity; he had a horror of lies, artifice, and manners that did not accord with the most exact truth; knowing neither envy nor pride, he sovereignly hated everything that could wound charity or give the slightest offense to the reputation of his neighbor. Always master of himself, he never gave way to anger, and not even a word that announced bitterness ever escaped him. During the persecution of Decius, which began in 250, Saint Gregory advised the faithful of his persécution de Dèce Period of anti-Christian repression in 250. flock to take flight and not expose themselves to combat, for fear that they might not have enough courage to resist the enemies of their faith. He had the consolation of seeing none of them fall into apostasy. He kept himself in the desert, accompanied by the idolatrous priest whom he had converted and whom he had raised to the diaconate. The pagans, knowing that he was hidden on a mountain, sent soldiers to arrest him; but they returned shortly after and said that they had seen nothing but two trees. Orders were given to make new searches. The one who was charged with it found the bishop and his deacon in prayer; it was they whom the soldiers had taken for trees. Persuaded that they had escaped death by a miracle, he came to throw himself at the feet of the bishop and, after embracing Christianity, he wished to be the companion of his retreat and share the same perils. The pagans, furious at having missed the pastor, turned their rage against the flock; they seized what Christians they could find, men, women, and children, and put them in prison. Saint Gregory, still hidden in the desert, saw in spirit the struggles of the martyr Troadius. He was a young man distinguished in the city, who, after having suffered various torments, had the happiness of dying for the faith. The persecution ended in 251, with the life of the emperor. Gregory returned to Neocaesarea. Shortly after, he undertook to visit the whole country. He made excellent regulations to repair the abuses that might have been introduced, and instituted anniversary feasts in honor of the martyrs who had suffered during the persecution.

On one of the days specially dedicated to the worship of pagan deities, a prodigious gathering took place in Neocaesarea; the infidels had come to attend the games and spectacles held at the theater; the crowd was so great that some prayed to Jupiter to provide them with space. The bishop, who was informed of this, said that they would not be long in complaining about a lack of space. Indeed, the plague made its ravages felt and depopulated the entire Pontus. This scourge ceased in Neocaesarea only through the prayers of the holy bishop. Most of those who were still idolaters then opened their eyes and believed in Jesus Christ.

The weakness of the reign of Emperor Gallienus had emboldened the Goths and the Scythians, who ravaged Thrace and Macedonia. From there they passed into Asia, where they burned the temple of Diana at Ephesus; they devastated the Pontus and several other regions, leaving everywhere traces of their fury and cruelty. During these times of confusion, there were Christians who, having been plundered by the Barbarians, plundered others in their turn and bought their unjust booty from the infidels. A bishop consulted Gregory on the kind of penance that should be imposed on these Christians. The Saint then wrote his Canonical Epistle, which holds a distinguished rank among the penitential canons of the primitive Church. One reads therein the following: "Let no one deceive himself under the pretext that he has found a thing. It is not permitted to make use of what one has found... If in times of peace we are forbidden to seek our advantage at the expense even of an enemy who, through negligence, leaves what belongs to him, how much more will it be forbidden to appropriate what unfortunate people abandon out of necessity and with a view to escaping by flight the fury of their enemies! Others falsely imagine they can retain what belongs to another because they found it on their own land. Thus, because the Goths and the Goths exercise hostilities against them, will it be permitted for them to become Goths and Goths with regard to others? Those who, by restoring what they have found, fulfill the precept of the Lord, must do so without human motives, without asking or demanding anything, under any pretext whatsoever." This maxim of justice is strongly inculcated by Saint Augustine. Saint Gregory Thaumaturgus makes mention, in his Canonical Epistle, of the different Orders of penitents.

In 264, a council was held in Antioch to condemn Paul of Samosata, who had been bishop of that city for four years. This heresiar ch taught, among Paul de Samosate Heresiarch condemned at the Council of Antioch. other errors, that there is only one person in God and that Jesus Christ is a mere man. He was, moreover, a person of unbearable vanity and pride; he had hymns sung in the church in his honor. Saint Gregory Thaumaturgus and Athenodorus, his brother, are named first among those who subscribed to the Council. No personal censure was pronounced against Paul of Samosata there, because he concealed his errors; but he renewed them later, and a second council of Antioch, which assembled in 270, condemned and deposed him. He remained, however, master of the episcopal house until Zenobia, Queen of the East, who had declared herself his protector, was defeated (272).

It is not known precisely in what year Saint Gregory Thaumaturgus died; the most probable opinion is that it was around the year 270, on November 17. Feeling his final hour approaching, he inquired whether there were still many pagans in the city; there were only seventeen found. He thanked the Lord that, having found only seventeen Christians upon his arrival, he was leaving only seventeen infidels upon his death. He asked for the conversion of these and the perseverance of all the others, then made his friends promise that no particular place would be bought to bury him and that his body would be placed in the spot intended for common burial. "Having always lived," he said, "as a stranger on earth, I would not want to lose that title after my death. Therefore, I must not have a private burial. No place should bear the name of Gregory. The only possession I am jealous of is that which will not make me suspected of any attachment to the earth." Saint Gregory Thaumaturgus is named under November 17 in all the Martyrologies of the East and West.

He is represented sometimes standing before a monastery and holding a book, sometimes driving demons from the body of an idol.

## WRITINGS OF SAINT GREGORY THAUMATURGUS.

The works of Saint Gregory that remain to us are: 1° his *Address in Honor of Origen*: it is a piece of eloquence of the most accomplished kind, where one admires equally the art and the knowledge of its author. It makes known to us the method of Christian teaching, which differed from that which the pagans had adopted in relation to the sciences: we find in it, moreover, several interesting notions on the principles and systems that reigned then in the academies. As for the purity and magic of the style, says Mésher, this panegyric has been, at all times, considered a masterpiece; — 2° his *Symbol of the Faith*; — 3° his *Canonical Epistle*; — 4° his *Paraphrase on Ecclesiastes*: the author adds little to the text and is content to give the thoughts of Solomon a new turn and to propose them in a more developed manner. — As for the *Treatise on the Soul* and the four *Sermons* that Vossius gave us under the name of Saint Gregory Thaumaturgus, it is commonly agreed that these are spurious pieces. Besides the works that remain to us, the ancients had seen a greater number, which have not come down to us. Saint Jerome speaks of several letters, and Saint Basil of an *Exposition of Faith* that we no longer have. One also reads some passages under the name of Saint Gregory Thaumaturgus in the *Catena of Gheslerius on Jeremiah*.

His writings were collected by Gerard Vossius and printed in Cologne, in 1618, in the *Library of the Fathers* and in that of Lyon, in 1677. De la Rue gave a very exact edition of his *Address* in honor of Origen. M. Migne reproduced it in his *Patrologia Graeca*, vol. VII. The collection of *Selecta Patrum* by M. Caillau contains the complete works of Saint Gregory Thaumaturgus. Cardinal Mai published the Greek text of the *Exposition*, vol. VI of the *Scriptorum veterum*. Everything that remains of Saint Gregory was published by M. Migne in volume VII of the Patrologia Graeca, Latin series, and in volume X of the Greek-Latin series. Some fragments, however, which are read in the Catenas, and a passage cited by John Veccus in the Opuscula Aurea of Arcodius, were omitted. M. Guillon, in his Library of the Fathers, gave the translation of the Panegyric.

Taken from his Life written by Saint Gregory of Nyssa; from Eusebius, Hist. l. vi. c. 23; from Saint Jerome, in Catal.; from the address delivered by the Saint in the presence of Origen; from Saint Basil. — Cf. Hist. of the Church, by the Abbé Darras; Tillemont and Dom Cellier.