Is the Ripsimé episode mere legend? The story of the conversion of Georgia by St Nino in the same age is so full of local colour, and coheres so closely with the story of Ripsimé and Gaiana, that it seems over-sceptical to explain the latter away as a mere doublet of the legend of Prisca and Valeria. The historians Faustus of Byzant and Lazar of Pharp in the 5th century already attest the reverence with which their memory was invested. We know from many sources the prominence assigned to women prophets in the Phrygian church. Nino’s story reads like that of such a female missionary, and something similar must underlie the story of her Armenian companions.
The history of Gregory by Agathangelus is a compilation of about 450, which was rendered into Greek 550. Professor Marr has lately published an Arabic text from a MS. in Sinai which seems to contain an older tradition. A letter of Bishop George of Arabia to Jeshu, a priest of the town Anab, dated 714 (edited by Dashian, Vienna, 1891), contains an independent tradition of Gregory, and styles him a Roman by birth.
In spite of legendary accretions we can still discern the true outlines and significance of his life. He did not really illumine or convert great Armenia, for the people were in the main already converted by Syrian missionaries to the Adoptionist or Ebionite type of faith which was dominant in the far East, and was afterwards known as Nestorianism. Marcionites and Montanists had also worked in the field. Gregory persuaded Tiridates to destroy the last relics of the old paganism, and carried out in the religious sphere his sovereign’s policy of detaching Great Armenia from the Sassanid realm and allying it with the Graeco-Roman empire and civilization. He set himself to Hellenize or Catholicize Armenian Christianity, and in furtherance of this aim set up a hierarchy officially dependent on the Cappadocian. He in effect turned his country into a province of the Greek see of Cappadocia. This hierarchical tie was soon snapped, but the Hellenizing influence continued to work, and bore its most abundant fruit in the 5th century. His career was thus analogous to that of St Patrick in Ireland.
Authorities.—S. Weber, Die Catholische Kirche in Armenien (Freiburg, 1903, with bibliography); Bollandii, Acta sanctorum sept. tom. 8; A. Carrière, Les Huit Sanctuaires de l’Arménie (Paris, 1899); “Chrysostom” in Migne, P. Gr. tom. 63, col. 943 foll.; C. Fortescue, The Armenian Church (London, 1872); H. Gelzer, Die Anfänge der armenischen Kirche (Leipzig, 1895) (Sächs. Gesells. der Wissensch.); and s.v. “Armenien” in Herzog-Hauck (Leipzig, 1897); v. Gutschmid, Kleine Schriften (Leipzig, 1892); Himpel, Gregor der Erleuchter, Kl. v.; Issaverdenz, Hist. of Arm. Church (Venice, 1875); de Lagarde, Agathangelos (Göttingen, 1888); Arshak Ter Mikelian, Die arm. Kirche (Leipzig, 1892); Palmieri, “La Conversione ufficiale degli Iberi,” Oriens Christ. (Rome, 1902); Ryssel, Ein Brief Gregors, übersetzt, Studien und Kritiken, 56, Bd. (1883); Samuelian, Bekehrung Armeniens (Vienna, 1844); Vetter, “Die arm. Väter,” in Nischl’s Lehrbuch der Patrol. iii. 215-262, (Mainz, 1881-1885); Malan, S. Gregory the Illuminator (Rivingtons, 1868).
(F. C. C.)
GREGORY (Gregorius), the name of sixteen popes and one anti-pope.
Saint Gregory, surnamed the Great (c. 540-604), the first pope of that name, and the last of the four doctors of the Latin Church, was born in Rome about the year 540. His father was Gordianus “the regionary,” a wealthy man of senatorial rank, owner of large estates in Sicily and of a palace on the Caelian Hill in Rome; his mother was Silvia, who is commemorated as a saint on the 3rd of November. Of Gregory’s early period we know few details, and almost all the dates are conjectural. He received the best education to be had at the time, and was noted for his proficiency in the arts of grammar, rhetoric and dialectic. Entering on a public career he held, about 573, the high office of prefect of the city of Rome; but about 574, feeling irresistibly attracted to the “religious” life, he resigned his post, founded six monasteries in Sicily and one in Rome, and in the last—the famous monastery of St Andrew—became himself a monk. This grateful seclusion, however, he was not permitted long to enjoy. About 578 he was ordained “seventh deacon” (or possibly archdeacon) of the Roman Church, and in the following spring Pope Pelagius II. appointed him “apocrisiarius,” or resident ambassador, at the imperial court in Constantinople. Here he represented the interests of his church till about 586, when he returned to Rome and was made abbot of St Andrew’s monastery. His rule, though popular, was characterized by great severity, as may be inferred from the story of the monk Justus, who was denied Christian burial because he had secreted a small sum of money. About this time Gregory completed and published his well-known exposition of the book of Job, commenced in Constantinople: he also delivered lectures on the Heptateuch, the books of Kings, the Prophets, the book of Proverbs and the Song of Songs. To this period, moreover, Bede’s incident of the English slave-boys (if indeed it be accepted as historical) ought to be assigned. Passing one day through the Forum, Gregory saw some handsome slaves offered for sale, and inquired their nation. “Angles,” was the reply. “Good,” said the abbot, “they have the faces of angels, and should be coheirs with the angels in heaven. From what province do they come?” “From Deira.” “Deira. Yea, verily, they shall be saved from God’s ire (de ira) and called to the mercy of Christ. How is the king of that country named?” “Ælla.” “Then must Allelulia be sung in Ælla’s land.” Gregory determined personally to undertake the conversion of Britain, and with the pope’s consent actually set out upon the mission, but on the third day of his journey he was overtaken by messengers recalling him to Rome. In the year 590 Pelagius II. died of the plague that was raging in the city; whereupon the clergy and people unanimously chose Gregory as his successor. The abbot did his best to avoid the dignity, petitioned the emperor Maurice not to ratify his election, and even meditated going into hiding; but, “while he was preparing for flight and concealment, he was seized and carried off and dragged to the basilica of St Peter,” and there consecrated bishop, on the 3rd of September 590.
The fourteen years of Gregory’s pontificate were marked by extraordinary vigour and activity. “He never rested,” writes a biographer, “he was always engaged in providing for the interests of his people, or in writing some composition worthy of the church, or in searching out the secrets of heaven by the grace of contemplation.” His mode of life was simple and ascetic in the extreme. Having banished all lay attendants from his palace, he surrounded himself with clerics and monks, with whom he lived as though he were still in a monastery. To the spiritual needs of his people he ministered with pastoral zeal, frequently appointing “stations” and delivering sermons; nor was he less solicitous in providing for their physical necessities. Deaconries (offices of alms) and guest-houses were liberally endowed, and free distributions of food were made to the poor in the convents and basilicas. The funds for these and similar purposes were supplied from the Patrimony of St Peter—the papal estates in Italy, the adjacent islands, Gaul, Dalmatia and Africa. These extensive domains were usually administered by specially appointed agents,—rectors and defensors,—who resided on the spot; but the general superintendence devolved upon the pope. In this sphere Gregory manifested rare capacity. He was one of the best of the papal landlords. During his pontificate the estates increased in value, while at the same time the real grievances of the tenants were redressed and their general position was materially improved. Gregory’s principal fault as a man of business was that he was inclined to be too lavish of his revenues. It is said that he even impoverished the treasury of the Roman Church by his unlimited charities.
Within the strict bounds of his patriarchate, i.e. the churches of the suburbicarian provinces and the islands, it was Gregory’s policy to watch with particular care over the election and discipline of the bishops. With wise toleration he was willing to recognize local deviations from Roman usage (e.g. in the ritual of baptism and confirmation), yet he was resolute to withstand any unauthorized usurpation of rights and privileges. The following rules he took pains to enforce: that clerics in holy orders should not cohabit with their wives or permit any women, except those allowed by the canons, to live in their houses; that clerics accused on ecclesiastical or lesser criminal charges should be tried only in the ecclesiastical courts; that clerics in holy orders who had lapsed should “utterly forfeit their orders and never again approach the ministry of the altar”; that the revenues of each church should be divided by its bishop into four equal parts, to be assigned to the bishop, the clergy, the poor and the repair of the fabric of the church.