§ 153. Св. Григорий в своих сочинениях: 1) как оратор; 9) как догматист: его Катехизис.

St. Gregory left behind many works in which he appears either as a spiritual leader, or as a dogmatic denouncer, or as an interpreter of Scripture, or as a moral teacher 670. I. St. Gregory was always given honor as a skilled orator. His oratorical word does not have the greatness that distinguishes the word of Basil the Great, nor the sublimity and precision that belong to the word of Gregory the Theologian. Instead, it breathes with liveliness and sweetness, clearly and easily; Gregory, says Photius, “is very sweet, brilliant, enchants the ear with pleasantness” (γλυκυτατος, λαμπρός και ηδονης ωσιν αποσταξων) 671. His oratorical talent is visible especially in his funeral Words to Meletius of Antioch, Basil the Great, St. Macrina, Plaquilla and Pulcheria; in laudatory Words to Ephraim the Syrian, Gregory the Wonderworker, martyr. Theodore Tiron, 40 Martyrs of Sebastia, First Hour. Stefan. These Words of his, like some of the festive ones, contain a lot of information useful for history, 672 which indicates the speaker’s loyalty to the truth. II. The very best of Gregory's dogmatic writings: 12 Homilies against Eunomius and Catechism 673. The Catechism, in Gregory's own words, constitutes instructions on how to act when converting pagans and Jews, and how to refute heretics. A pagan atheist needs, he says, to show the existence of God in the structure of the world; to a pagan polytheist - to show the existence of the One with the thought that there can only be one most perfect being. The Jew must be brought to the recognition of the Eternal Word by an indication of our word (λογος) and the testimony of Scripture. In order to present to the pagans the incarnation of the Son of God worthy of faith, let them show the sinfulness of man. Further, the intelligent teacher reconciles the human mind with the frank teaching about the incarnation of the Son of God. Shows that all the natural properties of the weak human nature do not humiliate the Divinity in the God-man, the Divinity remains with its properties, just like humanity with its own; the union of the soul with the body is no more comprehensible than the union of the Divine with humanity (ανακρασις του Θεοῦ προς το ανθροπινον); the indication of the Divinity in Christ Jesus is His miracles, His miraculous birth from the Virgin, His Resurrection. And if God, always impassive in himself, became incarnate, then of course only out of love for poor people. And His incarnation is a cure for our sins, as much natural as it is consistent with the goodness, truth, wisdom and omnipotence of God. Then, also in the spirit of the philosopher the Theologian, he speaks about the means to salvation. Regarding human freedom, he argues as follows: “if freedom is a force without action, without any use, then virtue is destroyed, life is not worth attention, the mind is in the power of fate, sinning is a permissible thing for everyone, there is no distinction in life.” He talks about Baptism and the Eucharist as mysterious means to salvation. “Just as a little kvass,” says the Apostle, leavens the whole dough, so this body, which has received immortality from God, when accepted, transforms everything into its nature.” “How does the one body of Christ enliven the nature of believers, being shared by everyone, and not itself diminishing?.. The Word of God - God and the Word - united with human nature, and the body was elevated to Divine dignity by the presence of God the Word. And so we rightly believe that even now the bread, sanctified by the Word of God, is transformed (μεταποιεισθαι) into the body of God the Word. Bread, as the Apostle says, is sanctified by the word of God and prayer, not so that through eating it becomes the body of the Word, but is suddenly transformed into a body by the word, as the Word says: this is my body. And just as the body is still nourished by moisture, so we add to our moisture an addition of the same type. According to the dispensation of grace, he gives himself over to all believers through a body consisting of bread and wine, dissolving with the bodies of believers, so that through union with the immortal, man also becomes a participant in immortality.” In conclusion, he says that the new birth requires from ourselves a constant rebirth into goodness 674. Ed. works: Grae. et lat. curan. Frontone Ducaeo 1645. Paris 2 vol. f. Addition: gr. et lat. 1618. Par. f. New edition with addition: gr. et lat. Paris 1638. 3 vol. But this edition is less serviceable than the first. After that, with hands. Vatik. ed. new works of Gregory: Monum. Veterum Ecclescae gr. et lat., ed. Zacagnio 1699, 4. Romae Epistola 7. gr. et lat. ed. Caracciolus Florentiae 1734. Galland in 6 volumes. The library printed what was published by Zacagnius and Caracchiol with a few additions. An. Mayo recently published two more works of Nyssa (Avct. vet. collect. T. 8, 4838. Romae) and several passages (Tol. 7, ibidem). In the 5th century 7 works of St. were translated into Armenian. Gregory: interpretation of the Song of Songs, interpretation. Our Father; conversations: praise Gregory the Miracle, M. Theodore, also about innocent babies and at the Holy Sepulcher; the latter is now not visible in Greek (Neumann Geschich. d. armen. Litteratur S. 83). In general, the works of St. Gregory is expected to meet the new LeDuc. About the Syrian translations. see Assem. V.O.T. 3, R. 1, r. 22. Festive words for the Nativity of Christ, for Epiphany, for Easter (5 words), for the Ascension of the Lord, for Pentecost, for the Presentation of the Lord Or. T. 3, p. 339, 366, 382, ​​400, 416, 435, 437, 441, 444. T. 2, p. 143. Tombstones T. 3, p. 479, 518, 580. Pokhvalnye T. 2, p. 205, 786). T. 3, p. 499, 504, 517, 534, 570, 595; near Zakagniya river 330–345. From the Catechism the passages were cited by Theodoret (Dial. 2 and 3), Gregory Dvoeslov, Damascene, Euthymius Zigabenus in Panoplia. Essay by the prot. Eunomius in book 11: and with an addition revised by Photius (іn 6, cod. Bibl.). An excellent scholarly edition of this work has recently been published: S. Gregorii Nys. Orat. Catech. gr. et lat. ad. cod. fid. rens. cum. annot. ed. Geor. Krabingerus. Accedit eiusdem orat. funebr. in Meletium. Monachii 1838. You might be interested in: