GREGORY, ST, OF NYSSA (c. 331-c. 396), one of the four great fathers of the Eastern Church, designated by one of the later ecumenical councils as “a father of fathers,” was a younger brother of Basil (the Great), bishop of Caesarea, and was born (probably) at Neocaesarea about A.D. 331. For his education he was chiefly indebted to his elder brother. At a comparatively early age he entered the church, and held for some time the office of anagnost or reader; subsequently he manifested a desire to devote himself to the secular life as a rhetorician, an impulse which was checked by the earnest remonstrances of Gregory of Nazianzus. Finally, in 371 or 372 he was ordained by his brother Basil to the bishopric of Nyssa, a small town in Cappadocia. Here he is usually said (but on inadequate data) to have adopted the opinion then gaining ground in favour of the celibacy of the clergy, and to have separated from his wife Theosebia, who became a deaconess in the church. His strict orthodoxy on the subject of the Trinity and the Incarnation, together with his vigorous eloquence, combined to make him peculiarly obnoxious to the Arian faction, which was at that time in the ascendant through the protection of the emperor Valens; and in 375, the synod of Ancyra, convened by Demetrius the Arian governor of Pontus, condemned him for alleged irregularities in his election and in the administration of the finances of his diocese. In 376 he was deprived of his see, and Valens sent him into exile, whence he did not return till the publication of the edict of Gratian in 378. Shortly afterwards he took part in the proceedings of the synod which met at Antioch in Caria, principally in connexion with the Meletian schism. At the great ecumenical council held at Constantinople in 381, he was a conspicuous champion of the orthodox faith; according to Nicephorus, indeed, the additions made to the Nicene creed were entirely due to his suggestion, but this statement is of doubtful authority. That his eloquence was highly appreciated is shown by the facts that he pronounced the discourse at the consecration of Gregory of Nazianzus, and that he was chosen to deliver the funeral oration on the death of Meletius the first president of the council. In the following year, moreover (382), he was commissioned by the council to inspect and set in order the churches of Arabia, in connexion with which mission he also visited Jerusalem. The impressions he gathered from this journey may, in part at least, be gathered from his famous letter De euntibus Hierosolyma, in which an opinion strongly unfavourable to pilgrimages is expressed. In 383 he was probably again in Constantinople; where in 385 he pronounced the funeral orations of the princess Pulcheria and afterwards of the empress Placilla. Once more we read of him in 394 as having been present in that metropolis at the synod held under the presidency of Nectarius to settle a controversy which had arisen among the bishops of Arabia; in the same year he assisted at the consecration of the new church of the apostles at Chalcedon, on which occasion there is reason to believe that his discourse commonly but wrongly known as that Εἰς τὴν ἑαυτοῦ χειροτονίαν was delivered. The exact date of his death is unknown; some authorities refer it to 396, others to 400. His festival is observed by the Greek Church on the 10th of January; in the Western martyrologies he is commemorated on the 9th of March.
Gregory of Nyssa was not so firm and able an administrator as his brother Basil, nor so magnificent an orator as Gregory of Nazianzus, but he excelled them both, alike as a speculative and constructive theologian, and in the wide extent of his acquirements. His teaching, though strictly trinitarian, shows considerable freedom and originality of thought; in many points his mental and spiritual affinities with Origen show themselves with advantage, as in his doctrine of ἀποκατάστασις or final restoration. There are marked pantheistic tendencies, e.g. the inclusion of sin as a necessary part of the cosmical process, which make him akin to the pantheistic monophysites and to some modern thinkers.
His style has been frequently praised by competent authorities for sweetness, richness and elegance. His numerous works may be classified under five heads: (1) Treatises in doctrinal and polemical theology. Of these the most important is that Against Eunomius in twelve books. Its doctrinal thesis (which is supported with great philosophic acumen and rhetorical power) is the divinity and consubstantiality of the Word; incidentally the character of Basil, which Eunomius had aspersed, is vindicated, and the heretic himself is held up to scorn and contempt. This is the work which, most probably in a shorter draft, was read by its author when at Constantinople before Gregory Nazianzen and Jerome in 381 (Jerome, De vir. ill. 128). To the same class belong the treatise To Ablavius, against the tritheists; On Faith, against the Arians; On Common Notions, in explanation of the terms in current employment with regard to the Trinity; Ten Syllogisms, against the Manichaeans; To Theophilus, against the Apollinarians; an Antirrhetic against the same; Against Fate, a disputation with a heathen philosopher; De anima et resurrectione, a dialogue with his dying sister Macrina; and the Oratio catechetica magna, an argument for the incarnation as the best possible form of redemption, intended to convince educated pagans and Jews. (2) Practical treatises. To this category belong the tracts On Virginity and On Pilgrimages; as also the Canonical Epistle upon the rules of penance. (3) Expository and homiletical works, including the Hexaëmeron, and several series of discourses On the Workmanship of Man, On the Inscriptions of the Psalms, On the Sixth Psalm, On the first three Chapters of Ecclesiastes, On Canticles, On the Lord’s Prayer and On the Eight Beatitudes. (4) Biographical, consisting chiefly of funeral orations. (5) Letters.
The only complete editions of the whole works are those by Fronton le Duc (Fronto Ducäus, Paris, 1615; with additions, 1618 and 1638) and by Migne. G. H. Forbes began an excellent critical edition, but only two parts of the first volume appeared (Burntisland, 1855 and 1861) containing the Explicatio apologetica in hexaëmeron and the De opificio hominis. Of the new edition projected by F. Oehler only the first volume, containing the Opera dogmatica, has appeared (1865). There have been numerous editions of several single treatises, as for example of the Oratio catechetica (J. G. Krabinger, Munich, 1838; J. H. Crawley, Cambridge, 1903), De precatione and De anima et resurrectione.
See F. W. Farrar, Lives of the Fathers, ii. 56-83, the monograph by J. Rupp (Gregors, des Bischofs von Nyssa, Leben und Meinungen, Leipzig, 1834), and compare P. Heyns (Disputatio historico-theologica de Greg. Nyss., 1835), C. W. Möller (Gregorii Nyss. doctrinam de hominis natura et illustravit et cum Origeniana comparavit, 1854) and J. N. Stigler, Die Psychologie des h. Gregors von Nyssa (Regensburg, 1857), and many smaller monographs cited in Hauck-Herzog’s Realencyk. für prot. Theol. vii. 149.
GREGORY, ST, OF TOURS (538-594), historian of the Franks, was born in the chief city of the Arverni (the modern Clermont-Ferrand) on the 30th of November 538. His real name was Georgius Florentius, Georgius being his grandfather’s name and Florentius his father’s. He was called Gregory after his maternal great-grandfather, the bishop of Langres. Gregory belonged to an illustrious senatorial family, many of whose members held high office in the church and bear honoured names in the history of Christianity. He was descended, it is said, from Vettius Epagathus, who was martyred at Lyons in 177 with St Pothinus; his paternal uncle, Gallus, was bishop of Clermont; his maternal grand-uncle, Nicetius (St Nizier), occupied the see of Lyons; and he was a kinsman of Euphronius, bishop of Tours.
Gregory lost his father early, and his mother Armentaria settled in the kingdom of Burgundy on an estate belonging to her near Cavaillon, where her son often visited her. Gregory was brought up at Clermont-Ferrand by his uncle Gallus and by his successor, Avitus, and there he received his education. Among profane authors he read the first six books of the Aeneid and Sallust’s history of the Catiline conspiracy, but his education was mainly religious. The principles of religion he learnt from the Bible, Sulpicius Severus and some lives of saints, but to patristic literature and the subtleties of theology he remained a stranger. In 563, at the age of twenty-five, he was ordained deacon. Falling seriously ill, he went to Tours to seek a cure at the tomb of St Martin. At Tours he lived with Euphronius, and so great was the young man’s popularity that, on the death of Euphronius in 573, the people unanimously designated him bishop.
At that time Tours belonged to Austrasia, and King Sigebert hastened to confirm Gregory’s election. After the assassination of Sigebert (575), the province was ruled by Chilperic for nine years, during which period Gregory displayed the greatest energy in protecting his town and church from the Frankish king. He had to contend with Count Leudast, the governor of Tours; despite all the king’s threats, he refused to give up Chilperic’s son Meroving, who had sought refuge from his father’s wrath at the sanctuary of St Martin; and he defended Bishop Pretextatus against Chilperic, by whom he had been condemned for celebrating the marriage of Merovech and Queen Brunhilda. In 580 Gregory was himself accused before a council at Berny of using abusive language against Queen Fredegond, but he cleared himself of the charge by an oath and was acquitted. On the death of Chilperic, Tours remained for two years (584-585) in the hands of Guntram, but when Guntram adopted his nephew Childebert, Sigebert’s son, it again became Austrasian. This change was welcome to Gregory, who often visited the court. In 586 he was at Coblenz, and on his return to Yvois (the modern Carignan) visited the stylite Wulfilaic; in 588 we hear of him at Metz and also at Chalon-sur-Saône, whither he was sent to obtain from King Guntram the ratification of the pact of Andelot; in 593 he was at Orleans, where Childebert had just succeeded his uncle Guntram. In the intervals of these journeys he governed Tours with great firmness, repressing disorders and reducing the monks and nuns to obedience. He died on the 17th of November 594.