1. Basil the Great, bishop of his native city of Cæsarea in Cappadocia, is in very deed a “kingly” figure in church history. His mother Emmelia and his grandmother Macrina early instilled pious feelings into his youthful breast. Studying at Athens, a friendship founded on love to the church and science soon sprang up between him and his likeminded countryman Gregory Nazianzen, and somewhat later his own brother Gregory of Nyssa became an equally attached member of the fraternity. After he had visited the most celebrated ascetics in Syria, Palestine and Egypt, he continued long to live in solitude as an ascetic, distributed his property among the poor, and became presbyter in A.D. 364, bishop in A.D. 370. He died in A.D. 379. The whole rich life of the man breathed of the faith that overcometh the world, of self-denying love and noble purpose. He gave the whole powers of his mind to the holding together of the Catholic church in the East during the violent persecution of the Arian Valens. The most beautiful testimony to his noble character was the magnificent Basil institute, a hospital in Cæsarea, to which he, while himself living in the humblest manner, devoted all his rich revenues. His writings, too, entitle Basil to a place among the most distinguished church fathers. They afford evidence of rich classical culture as well as of profound knowledge of Scripture and of human nature, and are vigorous in expression, beautiful and pictorial in style. In exegesis he follows the allegorical method. Among his dogmatic writings the following are the most important: Ll. 5 Adv. Eunomium (§ [50, 3]) and De Spiritu s. ad Amphilochium against the Pneumatomachians (§ [50, 5]).[ ]The other writings bearing his name comprise 365 Epistles, moral and ascetic tractates, Homilies on the Hexæmeron and 13 Psalms, and Discourses (among them, Πρὸς τοὺς νέους, ὁπως ἂν ἐξ ἑλληνικῶν ὠφελοῖντο λόγων), a larger and a short Monastic rule, and a Liturgy.[136]
  2. Gregory Nazianzen was born in the Cappadocian village Arianz. His father Gregory, in his earlier days a Hypsistarian (§ [42, 6]), but converted by his pious wife Nonna, became bishop of Nazianzum [Nazianzen]. The son, after completing his studies in Cæsarea, Alexandria and Athens, spent some years with Basil in his cloister in Pontus, but, when his father allowed himself to be prevailed upon to sign an Arianizing confession, he hasted to Nazianzum [Nazianzen], induced him to retract, and was there and then suddenly and against his will ordained by him a presbyter in A.D. 361. From that time, always vacillating between the desire for a quiet contemplative ascetic life and the impulse toward ecclesiastical official activity, easily attracted and repelled, not without ambition, and so sometimes irritable and out of humour, he led a very changeful life, which prevented him succeeding in one definite calling. Basil transferred to him the little bishopric of Sasima; but Gregory fled thence into the wilderness to escape the ill-feelings stirred up against him. He was also for a long time assistant to his father in the bishopric of Nazianzum [Nazianzen]. He withdrew, however, in A.D. 375, when the congregation in spite of his refusal appointed him successor to his father. Then the small, forsaken company of Nicene believers in Constantinople called him to be their pastor. He accepted the call in A.D. 379, and delivered here in a private chapel, which he designated by the significant name of Anastasia, his celebrated five discourses on the divinity of the Logos, which won for him the honourable title of ὁ θεόλογος. He was called thence by Theodosius the Great in A.D. 380 to be patriarch of the capital, and had assigned to him the presidency of the Synod of Constantinople in A.D. 381. But the malice of his enemies forced him to resign. He returned now to Nazianzum [Nazianzen], administered for several years the bishopric there, and died in A.D. 390 in rural retirement, without having fully realised the motto of his life: Πράξις ἐπίβασις θεωρίας. His writings consist of 45 Discourses, 242 Epistles, and several poems (§ [48, 5]).[ ]After the 5 λόγοι θεολογικοί and the Λόγος περὶ φυγῆς (a justification of his flight from Nazianzum [Nazianzen] by a representation of the eminence and responsibility of the priesthood), the most celebrated are two philippics, Λόγοι στηλιτευτικοί (στηλίτευσις=the mark branded on one at the public pillory), Invectivæ in Julianum Imperatorem, occasioned by Julian’s attempt to deprive the Christians of the means of classical culture.[137]
  3. Gregory of Nyssa was the younger brother of Basil. In philosophical gifts and scientific culture he excelled his two elder friends. His theological views too were rooted more deeply than theirs in those of Origen. But in zeal in controverting Arianism he was not a whit behind them, and his reputation among contemporaries and posterity is scarcely less than theirs. Basil ordained him bishop of Nyssa in A.D. 371, and thus, not without resistance, took him away from the office of a teacher of eloquence. The Arians, however, drove him from his bishopric, to which he was restored only after the death of the Emperor Valens. He died in A.D. 394. He took his share in the theological controversies of his times and wrote against Eunomius and Apollinaris. His dogmatic treatises are full of profound and brilliant thoughts, and especially the Λόγος κατηχητικὸς ὁ μέγας, an instruction how to win over Jews and Gentiles to the truth of Christianity; Περὶ ψυχῆς καὶ ἀναστάσεως, conversations between him and his sister Macrina after the death of their brother Basil, one of his most brilliant works; Κατὰ εἱμαρμένης, against the fatalistic theory of the world of paganism; Πρὸς Ἕλληνας ἐκ τῶν κοινῶν ἐννοίων, for the establishment of the doctrine of the Trinity on principles of reason. In his numerous exegetical writings he follows the allegorical method in the brilliant style of Origen. We also have from him some ascetical tracts, several sermons and 26 Epistles.

§ 47.5.

  1. Apollinaris, called the Younger, to distinguish him from his father of the same name, was a contemporary of Athanasius, and bishop of Laodicea. He died in A.D. 390. A fine classical scholar and endowed with rich poetic gifts, he distinguished himself as a defender of Christianity against the attacks of the heathen philosopher Porphyry (§ [23, 3]) and also as a brilliant controversialist against the Arians; but he too went astray when alongside of the trinitarian question he introduced those Christological speculations that are now known by his name (§ [52, 1]). That we have others of his writings besides the quotations found in the treatises of his opponents, is owing to the circumstance that several of them were put into circulation by his adherents under good orthodox names in order to get impressed upon the views developed therein the stamp of orthodoxy. The chief of these is Ἡ κατὰ μέρος (i.e. developed bit by bit) πίστις, which has come down to us under the name of Gregory Thaumaturgus (§ [31, 6]). Theodoret quotes passages from it and assigns them to Apollinaris, and its contents too are in harmony with this view. So too with the tract Περὶ τῆς σαρκώσεως τοῦ Θεοῦ Λόγου, De Incarnatione Verbi, ascribed to Athanasius, which a scholar of Apollinaris, named Polemon, with undoubted accuracy ascribed to his teacher. That Cyril of Alexandria ascribes this last-named tract to Athanasius may be taken as proof of the readiness of the Monophysites and their precursor Cyril to pass off the false as genuine (§ [52, 2]). To Apollinaris belong also an Epistle to Dionysius attributed to Julius, bishop of Rome (§ [50, 2]) and a tract, attributed to the same, Περὶ τῆς ἐν Χριστῷ ἑνότητος τοῦ σώματος πρὸς τὴν θεότητα, which were also assigned to Apollinaris by his own scholars. Finally, the Pseudo-Justin Ἔκθεσις τῆς πίστεως ἤτοι περὶ τριάδος seems to be a reproduction of a treatise of Apollinaris’ Περὶ τριάδος, supposed to be lost, enlarged with clumsy additions and palmed off in this form under the venerated name of Justin Martyr.
  2. Didymus the Blind lost his sight when four years of age, but succeeded in making wonderful attainments in learning. He was for fifty years Catechist in Alexandria, and as such the last brilliant star in the catechetical school. He died in A.D. 395. An enthusiastic admirer of Origen, he also shared many of his eccentric views, e.g. Apocatastasis, pre-existence of the soul, etc. But also in consequence of the theological controversies of the times he gave to his theology a decidedly ecclesiastical turn. His writings were numerous; but only a few have been preserved. His book De Spiritu S. is still extant in a Latin translation of Jerome; his controversial tract against the Manichæans is known only from fragments. His chief work De S. Trinitate, Περὶ τριάδος, in 3 bks., in which he showed himself a vigorous defender of the Nicene Creed, was brought to light in the 18th century. A commentary on the Περὶ ἀρχῶν of Origen now lost, was condemned at the second Council of Nicæa in A.D. 787.

§ 47.6.

  1. Macarius Magnes, bishop of Magnesia in Asia Minor about A.D. 403, under the title Μονογενὴς ἢ Ἀποκριτικός, etc., wrote an apology for Christianity in 5 bks., only recovered in A.D. 1867, which takes the form of an account of a disputation with a heathen philosopher. Doctrinally it has a strong resemblance to the works of Gregory of Nyssa. The material assigned to the opponent is probably taken from the controversial tract of Porphyry (§ [23, 3]).
  2. Cyril, Patriarch of Alexandria, was the nephew, protegé and, from A.D. 412, also the successor of Theophilus (§ [51, 3]). The zealous and violent temper of the uncle was not without an injurious influence upon the character of the nephew. At the Synodus ad Quercum in A.D. 403, he voted for the condemnation of Chrysostom, but subsequently, on further consideration, he again of his own accord entered upon the diptyche (§ [59, 6]) of the Alexandrian church the name of the disgracefully persecuted man. In order to revenge himself upon the Jews by whom in a popular tumult Christian blood had been shed, he came down upon them at the head of a mob, drove them out of the city and destroyed their houses. He also bears no small share of the odium of the horrible murder of the noble Hypatia (§ [42, 4]). He shows himself equally passionate and malevolent in the contest with the Nestorians and the Antiocheans (§ [52, 3]), and to this controversy many of his treatises, as well as 87 epistles, are almost entirely devoted. The most important of his writings is Πρὸς τὰ τοῦ ἐν ἀθέοις Ἰουλιανοῦ (§ [42, 5]). He systematically developed in almost scholastic fashion the dogma of the Trinity in his Thesaurus de S. Consubstantiali Trinitate; and in a briefer and more popular form, in two short tracts. As a preacher he was held in so high esteem, that, as Gennadius relates, Greek bishops learnt his homilies by heart and gave them to their congregations instead of compositions of their own. His 30 Λόγοι ἑορταστικοί, Homiliæ paschales, delivered at the Easter festivals observed in Alexandria (§ [56, 3]), in unctuous language expatiate upon the burning questions of the day, mostly polemical against Jews, heathens, Arians and Nestorians.His commentaries on the books of the Old and New Testaments illustrate the extreme arbitrariness of the typical-allegorical method.[138] The treatise Περὶ τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως gives a typical exposition of the ceremonial law of Moses, and his Γλαφυρά contain “ornate and elegant,” i.e. typical-allegorical, expositions of selected passages from the Pentateuch.
  3. Isidore of Pelusium, priest and abbot of a monastery at Pelusium in Egypt, who died about A.D. 450, was one of the noblest, most gifted and liberal representatives of monasticism of his own and of all times. A warm supporter of the new Alexandrian system of doctrine but also conciliatory and moderate in his treatment of the persons of opponents, while firm and decided in regard to the subject in debate, he most urgently entreats Cyril to moderation. His writings Contra Gentiles and Contra Fatum are lost; but his still extant 2,012 Epistles in 5 bks. afford a striking evidence of the richness of his intellect and of his culture, as well as of the great esteem in which he was held and of his far-reaching influence. His exegesis, too, which always inclines to a simple literal sense, is of far greater importance than that of the other Alexandrians.

§ 47.7. (Mystics and Philosophers.)

  1. Macarius the Great or the Elder, monk and priest in the Scetic desert, was exiled by the Arian Emperor Valens on account of his zeal for Nicene orthodoxy. He died in A.D. 391. From his writings, consisting of 50 Homilies, a number of Apophthegms, some epistles and prayers, there is breathed forth a deep warm mysticism with various approaches to Augustine’s soteriological views, while other passages seem to convey quite a Pelagian type of doctrine.
  2. Marcus Eremita, a like-minded younger contemporary of the preceding, lived about A.D. 400 as an inhabitant of the Scetic desert. We possess of his writings only nine tracts of an ascetic mystical kind, the second of which, bearing the title Περὶ τῶν οἰομένων ἐξ ἔργων δικαιοῦσθαι, has secured for them a place in the Roman Index with the note “Caute legenda.” However even in his mysticism contradictory views, Augustinian and Pelagian, in regard to human freedom and divine grace, on predestination and sanctification, etc., find a place alongside one another, and have prominence given them according to the writer’s humour and the requirement of his meditation or exhortation.
  3. Synesius of Cyrene,[139] subsequently bishop of Ptolemais in Egypt, was a disciple of the celebrated Hypatia (§ [42, 4]) and an enthusiastic admirer of Plato. He died about A.D. 420. A happy husband and father, in comfortable circumstances and devoted to the study of philosophy, he could not for a long time be prevailed upon to accept a bishopric. He openly confessed his Origenistic heterodoxy in reference to the resurrection doctrine, the eternity of the world, as well as the pre-existence of the soul. He also publicly declared that as bishop he would continue the marriage relation with his wife, and no one took offence thereat. In the episcopal office he distinguished himself by noble zeal and courage which knew no fear of man. His 10 Hymns contain echoes of Valentinian views (§ [27, 4]), and his philosophical tracts are only to a small extent dominated by Christian ideas. His 155 Epistles are more valuable as illustrating on every hand his noble character.
  4. Nemesius, Bishop of Emesa in Phœnicia, lived in the first half of the 5th century. He left behind a brilliant treatise on religious philosophy, Περὶ φύσεως ἀνθρώπου. The traditional doctrine of the Eastern church is unswervingly set forth by him; still he too finds therein a place for the eternity of the world, the pre-existence of the soul, a migration of souls (excluding, however, the brute creation), the unconditional freedom of the will, etc.
  5. Æneas of Gaza, a disciple of the Neo-Platonist Hierocles and a rhetorician in Alexandria, about A.D. 437 wrote a dialogue directed against the Origenistic doctrines of the eternity of the world and the pre-existence of the soul; as also against the Neo-Platonic denial of the resurrection of the body. It bore the title: Θεόφραστος.

§ 47.8. The Antiocheans.

  1. Eusebius of Emesa was born at Edessa and studied in Cæsarea and Antioch. A quiet, peaceful scholar, and one who detested all theological wrangling, he declined the call to the Alexandrian bishopric in place of the deposed Athanasius in A.D. 341, but accepted the obscure bishopric of Emesa. He was not, however, to be left here. When, on account of his mathematical and astronomical attainments, the people there suspected him of sorcery, he quitted Emesa and from that date till his death in A.D. 360 taught in Antioch. Of his numerous exegetical, dogmatical and polemical writings only a few fragments are extant.
  2. Diodorus of Tarsus, a scholar of the preceding, monk and presbyter at Antioch, was afterwards bishop of Tarsus in Cilicia, and died in A.D. 394. Only a few fragments of his numerous writings survive. As an exegete he concerned himself with the plain grammatico-historical sense and contested the Alexandrian mode of interpretation in the treatise: Τίς διαφορὰ θεωρίας καὶ ἀλληγορίας. By θεωρία he understands insight into the relations transcending the bare literal sense but yet essentially present in it as the ideal. By his polemic against Apollinaris (§ [52, 1]), he imprinted upon the Antiochean school its specific dogmatic character (§ [52, 2]), in consequence of which he was at a later period regarded as the original founder of the Nestorian party.
  3. His scholar again was John of Antioch, whose proper name afterwards almost disappeared before the honourable title of Chrysostom. Educated by his early widowed mother Arethusa with the greatest care, he attended the rhetoric school of Libanius and started with great success as an advocate in Antioch. But after receiving baptism he abandoned his practice and became a monk. He was made deacon in A.D. 380 and presbyter in A.D. 386 in his native city. His brilliant eloquence raised him at last in A.D. 398 to the patriarchal chair at Constantinople (§ [51, 3]). He died in exile in A.D. 407. Next to Athanasius and the three Cappadocians he is one of the most talented of the Eastern fathers, the only one of the Antiochean school whose orthodoxy has never been questioned. In his exegesis he follows the fundamental principles of the Antiochean school. He wrote commentaries on Isaiah (down to chap. viii. 10) and on Galatians. Besides these his 650 Expository Homilies on all the Biblical books and particular sections cover almost the whole of the Old and New Testaments. Among his other dogmatical, polemical and hortatory church addresses the most celebrated are the 21 De Statuis ad populum Antiochen, delivered in A.D. 387. (The people of Antioch, roused on account of the exorbitant tax demanded of them, had broken down the statues of Theodosius I.) The Demonstratio c. Julianum et Gentiles quod Christus sit Deus and the Liber in S. Babylam c. Judæos et Gentiles are apologetical treatises.Of his ethico-ascetic writings, in which he eagerly commends virginity and asceticism, by far the most celebrated is Περὶ ἱερωσύνης, De Sacerdotis, in 4 bks., in the form of a dialogue with his Cappadocian friend Basil (the Great) who in A.D. 370 had felt compelled to accept the bishopric of Cæsarea after Chrysostom had escaped this honour by flight.[140]

§ 47.9.