§ 143. Он – епископ.

If it was not easy for Gregory to accept the rank of presbyter, then what was it like for him when his friend Basil (in 372) ordained him bishop of Sasim - a poor and unhealthy town - the subject of disputes between two archbishops! In this case, for one, everything seemed possible, no matter what the needs of the Church required; the other, whose soul yearned most for conversation with the Lord alone, found it too difficult for himself to endure the torture of human passions and sorrows, with a sick body 563. Gregory abandoned Sashima 564 and, at his father’s request, agreed to help him 565; and to help his friend, at danger to himself, he ordained a bishop for the city of Doara 566. Gregory was needed for the Nazian flock and he was a father for it - he either consoled the inhabitants of Nazianz in their grave misfortunes 567, or reconciled the mayor with them 568. After the death of his father, having honored his memory (in 374) with a funeral oration 569, according to the word given by his father, he briefly ruled the Nazian flock; having asked for relief from taxes for the Nazians 570 (in 375), he retired to the Seleucia monastery 571. After the death of Valens (378), the Council of Antioch invited Gregory to organize the Church of Constantinople more than any other, which was then devastated by the violence of heretics. Gregory could preach in only one church when (in 379) he came to the capital of the empire, and even that church was visited at first by a very small number of Orthodox Christians. Everything else was with the Arians, Eunomians, Apollinarians, and most of all with the vain world 572. But when Gregory began to preach, the poor temple little by little became the temple of a large congregation; The vain world, heretics, Jews and pagans 573 hurried to listen to Gregory. The strong heretics, against whom the word of Gregory 574 thundered, could not be at peace; At first they showered Gregory with ridicule and slander, then they threw stones at him 575. Their anger was irritated by the success of his preaching; – she finally decided to go berserk. On the night of Easter (April 21, 379), Gregory performed the Baptism of converts in his church. Suddenly, by the light of torches, a crowd of armed men bursts into the church; they enter the altar and there they curse at the most terrible shrine, drink and dance, throw a hail of stones at the Orthodox; one bishop was dragged to the square dead; Gregory was wounded: but he imagined the image of the first martyr and remained calm. In the morning he was presented to court as a robber, from where, however, he returned without further insults 576. His determination to sacrifice everything for faith and nothing for himself, his patience and meekness struck hearts more powerful than weapons; his word was harsh; but his life revealed this word to his heart: in the capital of half the universe his food was the food of the desert; clothing - clothing of need; his manners were simple, near the yard; he was not looking for anything near the yard 577. And the glory of Gregory spread throughout the East and West. He paid his enemies with two Words about peace and then with famous words about Theology 578. Meanwhile, the most severe blow to his heart was preparing. During his illness, the one whom he considered his friend, the philosopher Maximus, was secretly and at the same time insolently ordained in Constantinople itself in the place of Gregory: but the people with dishonor kicked Maximus out 579; deeply struck by human deceit and ingratitude, Gregory decided to leave the restless capital; but his faithful flock, having learned about his intention, kept him in the pulpit 580. The pious Theodosius arrived (Nov. 24, 380) in Constantinople and confirmed (Feb. 28, 380) his decree against heretics, returned to the Orthodox the main church of the capital, where he himself solemnly introduced Gregory. For Gregory there could have been no greater joy than the joy of the Triumph of Orthodoxy 581. A new attempt was made on Gregory's life, but the killer came to Gregory in tears of repentance; God's field became purer and purer - Gregory zealously fertilized it with his instructions 582. In 382, ​​at the Ecumenical Council, Gregory was confirmed as bishop of the royal city, and after the death of Meletius remained chairman of the Council 583. During the sessions of the Council, he was most concerned about the peace of Christ, but there was no peace; he proposed to recognize Paulinus as Bishop of Antioch, in accordance with the agreement between Paulinus and Meletius 584. But the youth did not want to listen to the elder in anything. When those who had previously acted in favor of Maxim against Gregory arrived at the Council, displeasure against Gregory turned into a clear rebellion against Gregory; they did not want to consider him the bishop of Constantinople. In the host of shepherds there were many men who did not share the desires of the passions. But Gregory decided to sacrifice himself for the peace of the Church. “Let me be the prophet Jonah! I am not to blame for the storm, but I sacrifice myself to save the ship. Take me and leave me... I was not happy when I ascended the throne, and now I willingly step down from it.” This is what he said to the Council; and in the same spirit declared his desire to leave the capital to the Emperor. In order to ward off any cause for turmoil and discord, he once again appeared at the Council, and in his farewell Word, depicting his labors for St. faith in the capital, he asked himself one reward - to let him go in peace. For less than three years the Great Lamp shone on the see of Constantinople: but how much darkness it dispersed! Others would not have dispersed so much over the course of several decades! 585. From the flock of the world city, Gregory turned to the poor Nazian flock, who were still left without a shepherd - and captured by the Apollinarians; he took care of her arrangement, appointed the pious Eulalia 586 as bishop for her; and before his installation he entrusted supervision to the presbyter Kledonius 587 and retired to Arians. His spirit did not cease to live and act in the Universal Church; he did not want to appear at the Councils where he was invited, but out of his beloved solitude, with the same zeal for the truth of Christ, he continued to act with advice for the Mother See of the Church 588, with letters and sacred songs for the entire Church in general. Feeling approaching death, he led a life of the strictest 589 in solitude. Finally, in 389 590, he died whose life, according to Rufinus, could not have been more blameless and holier; and eloquence - it could not be more brilliant and glorious; and faith - it could not be purer and more correct, and knowledge is the most complete and perfect" 591. In the Word for Dedication: “Again the anointing is upon me, and again I walk mourning.” And he reproaches his friend for neglecting friendship. Orat. 9, ar. Billy. 7. Soon after, the Word was spoken “in the presence of Gregory of Nyssa.” Ort. II, ar. Bill. 6. And before that, in the Sermon “for appointment as a bishop,” he spoke about Vasily: “you did not allow yourself to prefer friendship to the Spirit: but just as you perhaps prefer me to others, so much do you prefer the Spirit to me.” Orat. 10. Sl. Carmen, de vita sua p. 7, 9. Orat. 20, p. 356. Orat. 7, p. 142. The circumstances themselves favored this: a letter was received from Anfim in which they not only showered Gregory with abuse, but also threatened him with many things. Epist. S. Gregorii 33, verse. about my life 6, 17, 22. When the elderly father entrusted Gregory with governing the church, Word 8, ar. Billy. 42 are. Clemen. Word 13. Clemen. To help Vasily, who was showered with slander (see about Vasily, note 43), the Word “in Basilides” was spoken - about love of poverty - Word 14. Homily 15 on the occasion of the hail and the pestilence that preceded it. Word 17 “to the Nazianites trembling with passion and to the angry prefect.” Letters from Er were written about this. 166–168 and Word 19 was spoken. Clemen. From here he wrote letters to Gregory of Nyssa 68–70, pouring out in one of them his grief about the death of the Great Basil († 379) ff. Art. about his life 6, 22. Word 36, § 2. Sl. 26, § 17, verse, about his life 6, 23–26. Orat. 42, § 2. Dream about the church of Anastasia 4–329. At this time the Words were spoken: a) in praise of the holy martyr. Cyprian, it was spoken to the flock, known to the shepherd only recently. Word 24 b) in praise of Heron (Maxim), who suffered from the Arians. Sl. 25, words. Jerome de vir illustr. 118. Orat. 23 (25) § 5. Orat. 20, § 5 about his life 6, 26. Er. 18, r. 689. Epist. 81, r. 839–841. Poems about your life 6, 26. Orat. 42 (32) § 24. Orat. 26 (28) § 6. About peace Word 23–22. The first, according to the inscription, was said in Constantinople, and according to the content, when Theodosius was still waging war with the Goths, which was in 379. In the second, he mentions temptations and defeats with stones; about the state of the Church: “part of it was not exposed to illness, part of it has now recovered, part of it is beginning to recover.” In conclusion, he says that he is preparing for an extensive exposition of the doctrine of the Holy Trinity. The last words show that they were followed by words about theology. About his life 6, 27, 36. Before that it was said: “A word on the arrival of the Egyptian bishops” - those same ones who arrived with secret intentions to consecrate Maxim and about whose arrival St. Gregory, wise for the only Lord, rejoiced as if at the arrival of well-intentioned people. Homily 34. Following this, the Sermon is spoken “about the dogma and the decree of the bishops” (Homily 20): this is also shown by the inscription of the ancient manuscript: προς το καταπλοῦν - on arrival (description of the Greek director Norov in Zh. M. Nar. Pros. 1836) and the very content, where the doctrine of the Holy Trinity is proposed (as a testimony about Gregory for bishops). About my life 6, 37–45. He only withdrew outside the city and upon his return spoke Homily 26, and before leaving the Homily in praise of M. Mammoth: Homily 44, § 10. About my life 6, 45–50. Socrates. ist. 5, 6, Sozomena 1–4. In the new church, a word was spoken on the feast of martyrs, where he spoke about the Triumph of Orthodoxy. About his life 6, 50. At this time the following is said: a) “A word to those who said that he coveted the pulpit.”, 36 b) A word on Words 19, 1–12, where in conclusion it is said about the emperor present. (Word 37); c) The Word for the Nativity of Christ (38 Sl.), where Gregory calls himself the founder of the feast, but a stranger among those living in that place, denounces the heresies that prevailed in Constantinople before Gregory; d) two Words “for Epiphany” (39–40): in the first one mentions the Word for the Nativity of Christ, spoken to the same listeners; the second, according to Gregory, serves as a complement to the first, e) The word “on Pentecost” (41), directed against the Macedonians. During the Council, a commendable Word was spoken to Athanasius Alex, where he spoke about “the Council in this great city,” and in conclusion addressed a prayer to St. Athanasius, “If things go peacefully, shepherd the people of God with him; if there were battles, then they would go back (to solitude) or take them to themselves.” Orat. 21. In this way he hoped to reconcile the West with the East and calm the unrest in Antioch. See about Meletia. About my life 6, 51–65. Poem. 10–12. Homily 42. From Constantinople he first went to Caesarea, where he spoke a word of praise to Basil. Orat. 43. Verse, to himself: Εις εαβτον, where the Apollinarians are called σαρκολατραι 6, 88–91. Letter 146–142, to Gregory of Nissk. In the 1st letter to Cleodonius he says about himself that he preached here and far, in writing and orally, with danger to himself. In Nazianza the 2nd Word is spoken on Passover (45). In letters to Kledonius against the Apollinarians, he reproaches Kledonius for not informing him about the unrest in the Church entrusted to him - Kledonius. He wrote a letter to his successor Nectarius, where he urged them to act to establish peace in the Church and against the Apollinarians 4, 191. In 383, he urged in letters from the consuls Postumian and Saturninus to use every effort at the new Council for the final deposition of the heretics 6, 250-253. Jerome De vir. illustr. § 117. Prolegom. ad. Orat. Gregorii. Memory of St. Gregory Jan. 25 and 30. You might be interested in: