Gregory of Nazianzus
![]() |
Part of a series on |
Catholic philosophy |
---|
![]() ![]() ![]() |
|
Part of a series on the |
Eastern Orthodox Church |
---|
![]() |
Overview |
Gregory of Nazianzus (Greek: Γρηγόριος ὁ Ναζιανζηνός, romanized: Grēgorios ho Nazianzēnos; c. 329[5] – 25 January 390),[5][6] also known as Gregory the Theologian or Gregory Nazianzen, was an early Roman Christian theologian and prelate who served as Archbishop of Constantinople from 380 to 381. He is widely considered the most accomplished rhetorical stylist of the patristic age.[7] As a classically trained orator and philosopher, he infused Hellenism into the early Church, establishing the paradigm of Byzantine theologians and church officials.[7]
Gregory made a significant impact on the shape of
Gregory of Nazianzus is a
He is also one of only three men in the life of the Orthodox Church who have been officially designated "Theologian" by epithet,[10] the other two being John of Patmos (the Evangelist), and Symeon the New Theologian.
Biography
Early life and education
Gregory was born to
Priesthood
In 361, Gregory returned to Nazianzus and was ordained a presbyter by his father's wish, who wanted him to assist with caring for local Christians.[7]: 99–102 The younger Gregory, who had been considering a monastic existence, resented his father's decision to force him to choose between priestly services and a solitary existence, calling it an "act of tyranny".[12]: 32 [15] Leaving home after a few days, he met his friend Basil at Annesoi, where the two lived as ascetics.[7]: 102 However, Basil urged him to return home to assist his father, which he did for the next year. Arriving at Nazianzus, Gregory found the local Christian community split by theological differences and his father accused of heresy by local monks.[7]: 107 Gregory helped to heal the division through a combination of personal diplomacy and oratory.[citation needed]
By this time, Emperor Julian had publicly declared himself in opposition to Christianity.
Gregory spent the next few years combating
Episcopate in Sasima and Nazianzus
Gregory was ordained Bishop of Sasima in 372 by Basil.[7]: 190–195 Basil created this see in order to strengthen his position in his dispute with Anthimus, bishop of Tyana.[13] The ambitions of Gregory's father to have his son rise in the Church hierarchy and the insistence of his friend Basil convinced Gregory to accept this position despite his reservations. Gregory would later refer to his episcopal ordination as forced upon him by his strong-willed father and Basil.[7]: 187–192 Describing his new bishopric, Gregory lamented how it was nothing more than an "utterly dreadful, pokey little hole; a paltry horse-stop on the main road... devoid of water, vegetation, or the company of gentlemen... this was my Church of Sasima!"[16] He made little effort to administer his new diocese, complaining to Basil that he preferred instead to pursue a contemplative life.[12]: 38–39
By late 372, Gregory returned to Nazianzus to assist his dying father with the administration of his diocese.[7]: 199 This strained his relationship with Basil, who insisted that Gregory resume his post at Sasima. Gregory retorted that he had no intention to continue to play the role of pawn to advance Basil's interests.[17] He instead focused his attention on his new duties as coadjutor of Nazianzus.
It was around this time that his sister, Saint Gorgonia, died, and he preached a eulogy at her funeral.
Following the deaths of his mother and father in 374, Gregory continued to administer the Diocese of Nazianzus but refused to be named bishop. Donating most of his inheritance to the needy, he lived an austere existence.[13] At the end of 375, he withdrew to a monastery at Seleukia, living there for three years. Near the end of this period, his friend Basil died. Although Gregory's health did not permit him to attend the funeral, he wrote a heartfelt letter of condolence to Basil's brother, Gregory of Nyssa, and composed twelve memorial poems dedicated to the memory of his departed friend. (The Greek Anthology, book I epigram 86 and book VIII epigrams 2–11).
Gregory at Constantinople
Upon the death of Emperor Valens in 378, the accession of Theodosius I, a steadfast supporter of Nicene orthodoxy, was good news to those who wished to purge Constantinople of Arian and Apollinarian domination.[7]: 235 The exiled Nicene party gradually returned to the city. From his deathbed, Basil reminded them of Gregory's capabilities and likely recommended his friend to champion the Trinitarian cause in Constantinople.[7]: 235–236 [18]
In 379, the Antioch synod and its archbishop, Meletius, asked Gregory to go to Constantinople to lead a theological campaign to win over that city to Nicene orthodoxy.[12]: 42 After much hesitation, Gregory agreed. His cousin Theodosia offered him a villa for his residence; Gregory immediately transformed much of it into a church, naming it Anastasia, "a scene for the resurrection of the faith".[7]: 241 [19] From this little chapel he delivered five powerful discourses on Nicene doctrine, explaining the nature of the Trinity and the unity of the Godhead.[13] Refuting the Eunomian denial of the Holy Spirit's divinity, Gregory offered this argument:
Look at these facts: Christ is born, the Holy Spirit is His Forerunner. Christ is baptized, the Spirit bears witness to this ... Christ works miracles, the Spirit accompanies them. Christ ascends, the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles appertaining to God do not apply also to Him, except for Unbegotten and Begotten? I tremble when I think of such an abundance of titles, and how many Names they blaspheme, those who revolt against the Spirit![20]
Gregory's homilies were well received and attracted ever-growing crowds to Anastasia. Fearing his popularity, his opponents decided to strike. On the
Affairs in Constantinople remained confused as Gregory's position was still unofficial, and Arian priests yet occupied many important churches. The arrival of the emperor Theodosius in 380 settled matters in Gregory's favor. The emperor, determined to eliminate Arianism, expelled Demophilus of Constantinople. Gregory was subsequently enthroned as bishop of Constantinople at the Basilica of the Apostles, replacing Demophilus.[12]: 45
Second Ecumenical Council and retirement to Nazianzus

Theodosius wanted to further unify the entire empire behind the orthodox position and decided to convene a church council to resolve matters of faith and discipline.[12]: 45 Gregory was of similar mind in wishing to unify Christianity. In the spring of 381, they convened the First Council of Constantinople, which was attended by 150 Eastern bishops. After the death of the presiding bishop, Meletius of Antioch, Gregory was selected to lead the council. Hoping to reconcile the West with the East, he offered to recognize Paulinus II as Patriarch of Antioch. The Egyptian and Macedonian bishops who had supported Maximus's ordination arrived late for the council. Once there, they refused to recognise Gregory's position as head of the church of Constantinople, arguing that his transfer from the See of Sasima was canonically illegitimate.[7]: 358–359
Gregory was physically exhausted and worried that he was losing the confidence of the bishops and the emperor.[7]: 359 Rather than press his case and risk further division, he decided to resign his office: "Let me be as the Prophet Jonah! I was responsible for the storm, but I would sacrifice myself for the salvation of the ship. Seize me and throw me ... I was not happy when I ascended the throne, and gladly would I descend it".[21] He shocked the council with his surprise resignation and then delivered a dramatic speech to Theodosius asking to be released from his offices. The emperor, moved by his words, applauded, commended his labor, and granted his resignation. The Council asked him to appear once more for a farewell ritual and celebratory orations. Gregory used this occasion to deliver a final address (Or. 42) and then departed.[7]: 361
Returning to his homeland of Cappadocia, Gregory once again resumed his position as bishop of Nazianzus. He spent the next year combating the local Apollinarian heretics and struggling with periodic illness. He also began composing De Vita Sua, his autobiographical poem.[12]: 50 By the end of 383 he found his health too feeble to cope with episcopal duties. Gregory established Eulalius as bishop of Nazianzus and then withdrew into the solitude of Arianzus. After enjoying six peaceful years in retirement at his family estate, he died on 25 January 390.[citation needed]
Gregory faced stark choices throughout his life: Should he pursue studies as a rhetor or philosopher? Would a monastic life be more appropriate than public ministry? Was it better to blaze his own path or follow the course mapped for him by his father and Basil? Gregory's writings illuminate the conflicts which both tormented and motivated him. Biographers suggest that it was this dialectic which defined him, forged his character, and inspired his search for meaning and truth.[12]: 54
Legacy

Theological and other works
Gregory's most significant theological contributions arose from his defense of the doctrine of the
He emphasized that Jesus did not cease to be God when he became a man, nor did he lose any of his divine attributes when he took on human nature. Furthermore, Gregory asserted that Christ was fully human, including a full human soul. He also proclaimed the eternality of the Holy Spirit, saying that the Holy Spirit's actions were somewhat hidden in the Old Testament but much clearer since the ascension of Jesus into Heaven and the descent of the Holy Spirit at the feast of Pentecost.[25]
In contrast to the Neo-Arian belief that the Son is anomoios, or "unlike" the Father, and with the
Some of Gregory's theological writings suggest that, like his friend
Apart from the several theological discourses, Gregory was also one of the most important early Christian men of letters, a very accomplished orator, even perhaps one of the greatest of his time.
Influence
Gregory's great nephew Nichobulos served as his literary executor, preserving and editing many of his writings. A cousin, Eulalios, published several of Gregory's more noteworthy works in 391.
Relics
Following his death, Gregory was buried at Nazianzus. His relics, consisting of portions of his body and clothing, were transferred to Constantinople in 950, into the Church of the Holy Apostles. Part of the relics were taken from Constantinople by Crusaders during the Fourth Crusade, in 1204, and ended up in Rome. On 27 November 2004, those relics, along with those of John Chrysostom, were returned to Istanbul by Pope John Paul II, with the Vatican retaining a small portion of both. The relics are now enshrined in the Patriarchal St. George's Cathedral, Istanbul in the Fanar.[36]
Death
During the six years of life which remained to him after his final retirement to his birthplace, Gregory composed the greater part of his copious poetical works. These include a valuable autobiographical poem of nearly 2000 lines; about one hundred other shorter poems relating to his past career; and a large number of epitaphs, epigrams, and epistles to well-known people during that era. The poems that he wrote that dealt with his personal affairs refer to the continuous illness and severe sufferings (physical and spiritual) which assailed him during his last years. In the tiny plot of ground at Arianzus, all that remained to him of his rich inheritance was by a fountain near which there was a shady walk. Gregory retired here to spend his days as a hermit. It was during this time that he decided to write theological discourses and poetry of both a religious and an autobiographical nature.[37] He would receive occasional visits from intimate friends, as well as visits from strangers who were attracted to his retreat by his large reputation for sanctity and learning. He died about 25 January 390, although the exact date of his death is unknown.[38]
Feast days
Gregory of Nazianzus is celebrated on different days across Christianity:
- 2 January: The Catholic Church and the Church of England celebrate Gregory's feast on 2 January;[2][39]
- 10 January: The Lutheran Church – Missouri Synod commemorates Gregory, along with Basil of Caesarea and Gregory of Nyssa (the Cappadocian Fathers) on 10 January;[40]
- 19, 25 and 30 January: The Three Great Hierarchs, commemorates him along with John Chrysostom and Basil of Caesarea.[41][42] There is also a minor feast day on 19 January which commemorates the transfer of his relics;[43]
- 9 May: The Episcopal Church celebrates Gregory's feast on 9 May;[44]
- 14 June: The Basil the Great and Gregory of Nyssa on 14 June;[citation needed]
- Armenian Dates: The Armenian Apostolic Church devotes two days each year to Gregory. He is commemorated together with eleven other doctors of the Church on the Saturday before the feast of the Discovery of the Holy Cross (which is observed on the Sunday closest to 26 October.[45] The Armenian Church calendar also has a feast day dedicated solely to Gregory. This falls either on the Saturday before the fourth Sunday of the Transfiguration, or if that day falls during the feast of the Assumption, on the Saturday before the third Sunday after the Nativity.[46]
Notes and references
- ^ Underwood 1966, p. 244.
- ^ a b Saint Gregory of Nazianzus at the Encyclopædia Britannica
- ^ "The Calendar". Church of England. Retrieved 2 January 2020.
- ^ "Commemoration of St. Gregory the Theologian". Archived from the original on 26 September 2021. Retrieved 31 July 2021.
- ^ a b Liturgy of the Hours Volume I, Proper of Saints, 2 January.
- ^ "Ορθόδοξος Συναξαριστής :: Άγιος Γρηγόριος ο Θεολόγος". Saint.gr. 25 January 2016. Retrieved 1 November 2016.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y McGuckin, John (2001), Saint Gregory of Nazianzus - An Intellectual Biography, Crestwood, N.Y.
- ISBN 978-9958-9026-0-4. Retrieved 17 May 2021.
- ISBN 978-1-317-03688-3. Retrieved 3 March 2019 – via Google Books.
- ^ Great Synaxaristes: (in Greek) Ὁ Ἅγιος Γρηγόριος ὁ Θεολόγος Ἀρχιεπίσκοπος Κωνσταντινουπόλεως, 25 Ιανουαρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
- ISBN 9780618493371.
Gregory of Nazianzus, St, c. 330 – c. 389 AD • Greek prelate and theologian - Born of Greek parents in Cappadocia, he was educated in Caesarea, Alexandria and Athens
- ^ a b c d e f g h i j k Ruether, Rosemary Radford (1969), Gregory of Nazianzus - Rhetor and Philosopher, Oxford University Press
- ^ a b c d e Hunter-Blair, D. O. (1910), "Gregory of Nazianzus", Catholic Encyclopedia, Robert Appleton
- ISBN 9781134807277.
- ^ Jacques Paul Migne (ed), Patrologia Graeca (PG), (1857–1866), 37.1053, Carm. de vita sua, l.345
- ^ Gregory, as quoted in Patrologia Graeca 37.1059–60, De Vita Sua, vv. 439–446.
- ^ Gallay, P. (1964), Grégoire de Nazianze (in French), p. 61; quoting from Ep. 48, PG 37.97.
- ^ Oration 43.2, PG 36.497.
- ^ 2 Kings 4:8 and Orat. 26.17, PG 35.1249.
- ^ Nazianzus, Gregory of, Oration, The Orthodox Church of America, p. 31:29, retrieved 2 May 2007
- ^ Patrologia Graeca, 37.1157–9, Carm. de vita sua, ll 1828–1855.
- ^ Michael O'Carroll, "Gregory of Nazianzus" in Trinitas (Wilmington, DE, Michael Glazier, 1987).
- ^ Gregory of Nazianzus, Five Theological Orations, oration five. This fifth oration deals entirely with the Holy Spirit.
- ^ HEW Turner and Francis Young, "Procession(s)" in The Westminster Dictionary of Christian Theology, ed. A. Richardson and J. Bowden (Philadelphia, Westminster Press, 1983). Through Augustine, the idea would develop in the West into "double-procession", resulting in the Filioque clause and the split between Eastern and Western Christianity.
- S2CID 170730880.
- ^ a b c Børtnes (2006), Gregory of Nazianzus - Images and Reflections
- ^ "Apokatastasis", New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. I.
- ^ Hanson, J. W.; Universalism - The Prevailing Doctrine Of The Christian Church During Its First Five Hundred Years. Chapter XV: Gregory Nazianzen, Boston and Chicago Universalist Publishing House, 1899.
- ^ Sachs, John R.; "Apocatastasis in Patristic Theology", Theological Studies, 54 (December 1993), p. 632.
- ^ David L. Balas, "Apokatastasis" in The Encyclopedia of Early Christianity, second edition, ed. Everett Ferguson (New York, Garland Publishing, 1997), details Gregory of Nyssa's adherence to the doctrine, while making no mention of Gregory of Nazianzus.
- ^ McDonald, James Joseph (2020). Paideia in the poetry of Gregory Nazianzen (PDF) (PhD thesis). University of Glasgow. Retrieved 31 January 2025.
- ^ Storin, Bradley K. "In a Silent Way: Asceticism and Literature in the Rehabilitation of Gregory of Nazianzus". Academia.edu. Retrieved 31 January 2025.
- ^ See how the 1992 edition of the Catechism of the Catholic Church cites a variety of Gregory's orations
- ^ Tillich, Paul; A History of Christian Thought (Simon & Schuster, 1968), p. 76.
- ISBN 978-0-19-513886-3
- ^ Fisher, Ian (28 November 2004), "Pope returns remains of 2 Orthodox patriarchs", San Diego Union-Tribune, archived from the original on 29 August 2007, retrieved 24 October 2012
- ^ "Saint Gregory of Nazianzen". 3 January 2009.
- ^ "CATHOLIC ENCYCLOPEDIA - St. Gregory of Nazianzus". newadvent.org. Retrieved 1 November 2016.
- ^ "Join us in Daily Prayer – The Church of England". churchofengland.org. 31 May 2018.
- ^ Lutheranism 101, CPH, St. Louis, 2010, p. 277
- ^ "St Gregory the Theologian the Archbishop of Constantinople". ocafs.oca.org. Orthodox Church in America. Retrieved 26 September 2009.
- ^ "Synaxis of the Ecumenical Teachers and Hierarchs - Basil the Great, Gregory the Theologian, and John Chrysostom". ocafs.oca.org. Orthodox Church in America. Retrieved 26 September 2009.
- ^ "The transfer of the relics of Saint Gregory the Theologian". OCA. Archived from the original on 3 November 2024. Retrieved 3 November 2024.
- ISBN 978-1-64065-234-7.
- ^ "Commemoration of the Twelve Archimandrites – STS. Retheos, Dionisios, Selbestros, Athanas, Cyril of Jerusalem, Ephrem Khourie Assyrian, Vasil (Barsegh) of Caesaria, Gregory of Nyssa, Gregory of Nazianzus, Epiphan of Cyprus, John Chrysostom and Cyril".
- ^ "St. Gregory the Theologian and the Expansive Intellectual World of Armenian Commentaries – VEMKAR".
See also
- List of Ecumenical Patriarchs of Constantinople
- Ecumenical Patriarch of Constantinople
Bibliography
- Børtnes, Jostein; Hägg, Tomas (2006), Gregory of Nazianzus - Images and Reflections, Copenhagen: Museum Tusculanum Press, ISBN 978-87-635-0386-0.
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- ISBN 0-88141-222-8.
- Jacques Paul Migne (General Editor), Cursus Completus Patrologiae Graecae, Volumes 35–38, Paris, 1857–1866.
- The Orthodox Church of America website article on St. Gregory the Theologian, Retrieved 2 May 2007.
- Rosemary Radford Ruether, Gregory of Nazianzus, Oxford, 1969, Oxford University Press.
- Turner, H.E.W. and Francis Young, "Procession(s)" in The Westminster Dictionary of Christian Theology, ed. A. Richardson and J. Bowden, Philadelphia, 1983, Westminster Press, 1983.
- Underwood, Paul Atkins (1966). The Kariye Djami. Vol. 1. Bollingen Foundation. LCCN 65-10404.
- Gregory of Nazianzus, translated by Martha Vinson, Select Orations, Catholic University of America Press, 2003, Link.
Further reading
- Michael Azkoul, "Saint Gregory the Theologian - Poetry and Faith", Patristic and Byzantine Review, 14.1-3 (1995), 59–68.
- Beeley, Christopher A. (2007). "Divine Causality and the Monarchy of God the Father in Gregory of Nazianzus". The Harvard Theological Review. 100 (2): 199–214. S2CID 170113325.
- Brian Daley, ed., Gregory Nazianzen, Early Church Fathers, London, ISBN 0-415-12181-7p. 192.
- K. Demoen, "Biblical vs. Non-Biblical Vocabulary in Gregorius Nazianzenus; a Quantitative Approach", Informatique 2 (1988–1989), 243–253.
- Elena Ene D-Vasilescu, "Generation (γενεά) in Gregory Nazianzen's poem on the Son", Akropolis, vol. 1 (2017), pp. 169–184.
- J. Egan, "Gregory of Nazianzus and the Logos Doctrine", J. Plevnic, ed., Word and Spirit - Essays in Honor of David Michael Stanley, Willowdale, ON, 1975, pp. 281–322.
- Anna-Stina Ellverson, The Dual Nature of Man - A Study in the Theological Anthropology of Gregory of Nazianzus, Acta Universitatis Upsaliensis, 1981 ISBN 91-554-1206-8{Amazon.com}.
- Gerald Fitzpatrick, "St Gregory Nazianzen - Education for Salvation", Patristic and Byzantine Review 10.1-2 (1991), 47–55.
- R.C. Gregg, Consolation Philosophy - Greek and Christian Paideia in Basil and the Two Gregories, Washington, D.C., Catholic University of America Press, 1975 ISBN 0-8132-1000-3{Amazon.com}.
- Edward R. Hardy, ed. Christology of the Later Fathers, J. Baillie et al., eds. Library of Christian Classics, Vol. 3, Philadelphia, Westminster, 1995, paperback ISBN 0-664-24152-2.
- Carol Harrison and Brian Daley (Editor), Gregory Nazianzen, ISBN 0-415-12181-7.
- V. Harrison, "Some Aspects of Saint Gregory (Nazianzen) the Theologian's Soteriology", Greek Orthodox Theological Review, 34 (1989), 19–43/11-8.
- Susan R. Holman, "Healing the Social Leper in Gregory of Nyssa's and Gregory of Nazianzus's peri philoptochias", Harvard Theological Review 92.3 (1999), 283–309.
- M. Edmund Hussey, "The Theology of the Holy Spirit in the Writings of St. Gregory of Nazianzus", Diakonia, 14.3 (1979), 224–233.
- Anne Karahan, "The Impact of Cappadocian Theology on Byzantine Aesthetics - Gregory of Nazianzus on the Unity and Singularity of Christ", in: The Ecumenical Legacy of the Cappadocians, pp. 159–184, Ed. N. Dumitraşcu, New York, Palgrave Macmillan 2015 ISBN 978-1-137-51394-6.
- George A. Kennedy, Greek Rhetoric Under Christian Emperors, Princeton, Princeton University Press, 1983 ISBN 0-691-03565-2pp. 215–239 {Amazon.com}.
- Vasiliki Limberis, ""Religion" as the Cipher for Identity - The Cases of Emperor Julian, Libanius, and Gregory Nazianzus", Harvard Theological Review 93.4 (2000), 373–400.
- N.B. McLynn, "The Other Olympias - Gregory of Nazianzen and the Family of Vitalianus", ZAC 2 (1998), 227–246.
- Ruth Majercik, "A Reminiscence of the Chaldean Oracles at Gregory of Nazianzus Or 29,2", Vigiliae Christianae, 52.3 (1998), 286–292.
- P.J. Maritz, "Logos Articulation in Gregory of Nazianzus", Acta Patristica et Byzantina, 6 (1995), 99–108.
- E.P. Meijuring, "The Doctrine of the Will and the Trinity in the Orations of Gregory of Nazianzus", Nederlands Theologisch Tijdschrift, 27.3 (1973), 224–234.
- Celica Milovanovic-Barham, "Gregory of Nazianzus: Ars Poetica (In suos versus: Carmen 2.1.39)," Journal of Early Christian Studies 5.4 (1997), 497–510.
- H. Musurillo, "The Poetry of Gregory of Nazianzus", Thought 45 (1970): 45–55.
- T.A. Noble, "Gregory Nazianzen's Use of Scripture in Defence of the Deity of the Spirit", Tyndale Bulletin 39 (1988), 101–123.
- F.W. Norris, "Of Thorns and Roses: The Logic of Belief in Gregory of Nazianzen", Church History, Vol. 53 (1984), 455–464.
- F.W. Norris, "The Tetragrammaton in Gregory Nazianzen (Or. 30.17)", Vigiliae Christianae 43 (1989), 339–344.
- F.W. Norris, Faith Gives Fullness to Reasoning - The Five Theological Orations of Gregory Nazianzen, Supplements to Vigiliae Christianae, Vol 13, Leiden: Brill, 1990 ISBN 90-04-09253-6, p. 314 {Amazon.com}.
- Jay Wesley Richards, "Can a Male Savior Save Women? - Gregory of Nazianzus on the Logos' Assumption of Human Nature", Christian Scholar's Review 28.1 (1998), 42–57.
- K. Skurat, "St. Gregory of Nazianzus on Philosophy and Knowledge of God", Journal of Moscow Patriarchate, 10 (October 1989), 57–62.
- B. K. Storin, Self-Portrait in Three Colors: Gregory of Nazianzus's Epistolary Autobiography, Christianity in Late Antiquity 6 (Oakland, University of California Press, 2019).
- B. K. Storin, trans. Gregory of Nazianzus's Letter Collection - The Complete Translation, Christianity in Late Antiquity 7 (Oakland, University of California Press, 2019).
- Frank Thielman, "The Place of the Apocalypse in the Canon of St Gregory Nazianzen", Tyndale Bulletin, 49.1 (1998), 155–157.
- Steven Peter Tsichlis, "The Nature of Theology in the Theological Orations of St. Gregory Nazianzus", Diakonia 16.3 (1981), 238–246.
- Raymond Van Dam, "Self-Representation in the Will of Gregory of Nazianzus", Journal of Theological Studies46.1 (1995), 118–148.
- Kenneth Paul Wesche, "The Union of God and Man in Jesus Christ in the Thought of Gregory of Nazianzus", St. Vladimir's Theological Quarterly28.2 (1984), 83–98.
- Donald F. Winslow, "Gregory of Nazianzus and Love for the Poor", Anglican Theological Review 47 (1965), 348–359.
- Donald F. Winslow, The Dynamics of Salvation - A Study in Gregory of Nazianzus, Cambridge, MA: North American Patristic Society, 1979 ISBN 0-915646-06-4.
External links
- Encyclopædia Britannica. Vol. 12 (11th ed.). 1911. p. 563. .
- Works of Gregory of Nazianzus translated into English
- NAZIANZOS: Centre for the study of Gregory of Nazianzus at the Université catholique de Louvain
- Colonnade Statue in St Peter's Square
- Works by or about Gregory of Nazianzus at the Internet Archive
- Works by Gregory of Nazianzus at LibriVox (public domain audiobooks)