OTHER ANTIOCHIAN AND SYRIAN FATHERS The Syriac Orthodox Church is one of the most ancient Christian Churches tracing its roots to the Church of Antioch. The disciples were first called Christians in Antioch (Acts 11:26). Apostle Peter is believed to have established a church in Antioch in A.D. 37, the remnants of which are still in Antakya (the modern name of Antioch), Turkey. After the martyrdom of Apostle Peter, he was succeeded by St. Euodius and St. Ignatius as shepherds of the flock in Antioch and in the writings of St. Ignatius we find the growth of the ecclesiastical order of bishops - ordained successors of the Apostles in whom continued the spiritual authorities vested by our Lord in the Apostles. The bishophric of Antioch was recognized in the ecumenical Synod of Nicea (A.D. 325) as one of the Patriarchates of Christendom (along with that of Alexandria and Rome). It produced a line of succession beginning with Apostle Peter which continues to this day in the Syriac Orthodox Church. Antioch was at the time of Christ the capital of the Roman province of Syria and an important center of commerce. As a city imbued in the Hellenistic culture, Greek was the common language. But the majority of the people in the region, especially outside the cities spoke Syriac, the Edessene dialect of Aramaic, the language spoken by our Lord. Syriac Christianity has the distinction of developing one of the earliest musical traditions in Christendom. Early Syriac Christian writers preferred poetry as the mode of theological expression, employing imagery and symbolism, basic to all human experience. Despite the later Christological controversies of the fourth and fifth centuries, which drew the Syriac tradition along with the rest of Christendom into precise theological positions and resulting schisms, the poetic form continued to be the preferred mode of theological expression in the Syriac churches. The teaching songs of Syriac liturgy express the profound mysteries of the Creator and the creation in a manner that is not didactic but spiritually resonant with the soul. FATHER ACHIEVEMENTS MAIN WRITINGS 1 2nd century. See: The Early Apologists. TATIAN THE SYRIAN 2 2nd century See: The Early Apologists. MELITO OF SARDIS 3 (cid:153) A Syrian theologian, commonly reckoned among (cid:153) Scarcely anything survives of his writings, for a Dialogue BARDESSANES, Gnostics. Born at Edessa. concerning Fate, extant in Syriac under the title “Book of the BAR-DAISAN (cid:153) His theology as known to us is doubtless a mere fraction Laws of the Countries,” is by his disciple Phillip. of his actual theology. His reception of the Pentateuch, (cid:153) The 56 Hymns of Ephrem, Syrus against Heresies are intended 154 - 222 which he seemed to contradict, is expressly attested, and to refute the doctrines of Marcion, Bardaisan, Mani, there is no reason to suppose that he rejected the ordinary (cid:153) On the whole, whatever might have come to Bardaisan through faith of Christians as founded on the Gospels and the Valentinianism might have easily have come to him directly writings of the apostles, except on isolated points. The from the traditions of his race. more startling peculiarities of which we hear belong for (cid:153) The remains of his theology disclose not tracer of the deeper the most part to an outer region of speculation, which it thoughts which moved the Gnostic leaders. That he held a 58 may easily have seemed possible to combine with doctrinal possible intermediate between them and the church is Christianity, more especially with the undeveloped consistent with the circumstances of his life, but is not Christianity of Syria in the 3rd Century. The local color is supported by any internal evidence. everywhere prominent. (cid:153) In passing over to the new faith, Bardaisan could not shake off the ancient glamour of the stars, or abjure the Semitic love of clothing thoughts in mythological forms. 4 (cid:153) (cid:153) HARMONIUS 5 (cid:153) (cid:153) ﺎﻧوﺳأ 4TH CENTURY 6 (cid:153) (cid:153) PAPAS, PHAPAS 7 (cid:153) Simon Bar-Saboë ،Catholicus of Seleucia and Ctsiphon (cid:153) SIMON BAR-SABOË 8 (cid:153) (cid:153) SADOST THE MARTYR 9 (cid:153) سوﻳروﻐﻳرﻏ ،قﻳﻠﺛﺎﺟﻟا ﻲﺣآ ،طﺎﻗرﺎﻧﻳﻣ فﻘﺳأ ﺎﺛورﺎﻣ ،ﻲﻧﺎﻳرﺳﻟا مراﻓأ سوﻳﺑﺎﺳوﻳ فﻘﺳﻷا ،يرﺻﺑﻟا سوطﻳط فﻘﺳﻷا ،يرﺻﻳﻘﻟا سوﻳﺑﺎﺳوﻳ ،بﻫراﻟا .(سوﻳﻧﻟرﻳﻛ) ﺎﻧوﻠﻠﻳروﻓ ،ﻲﺻﻣﺣﻟا (cid:153) 10 (cid:153) Jacob Aphraates, “the Persian sage,” was a monk and (cid:153) In 1869 W. Wright discovered the Syriac original text of APHRAATES probably became a bishop of the monastery Mar twenty-three demonstrations, wrongly called homilies, which Mathaeus (St. Matthew), east of Mosul, and an important were written in the years 337 (1-10), 344 (11-22) and 345 (23); 367 figure in the Mesopotamian hierarchy. they give a kind of survey of the whole body of Christian (cid:153) His writings have a very great philological value and arc doctrine. He writes on faith (1), charity (2), fasting (3), prayer of fundamental importance for Syriac syntax. (4), exhortation to ascetics (6), penance (7), the resurrection of (cid:153) He is as yet hardly influenced by Greek philosophy and the dead (8), on "Christ, that he is the Son of God" (17). He 59 His Christological ideas are those of Nicene Fathers. frequently attacks the Jews and attaches great importance to (cid:153) He defended the unity of the Church against the Gnostics, asceticism. and treated of Baptism, the Eucharist and Penance rather (cid:153) The Gospels are cited according to Tatian's Diatessaron. fully. 11 (cid:153) (cid:153) 12 (cid:153) St. Ephraem, Deacon, Doctor of the Church (306-373), is (cid:153) St. Ephraem was the earliest advocate of the poetic genre of the ST. EPHRAEM the most important writer of the Syrian patristic age, and madroshe, the teaching songs, in communicating the orthodox THE SYRIAN reckoned as one of the greatest of the Syrian Fathers and faith of the Church to a wide audience. Many of St. Ephrem's poets. poetic works were translated into Greek by the latter part of the (cid:153) The Syrians called him ‘Harp of the Holy Spirit’, fourth century by Flavian of Antioch and Diodore of Tarsus. CA. 306 -373 ‘eloquent mouth’, ‘doctor of the world’, ‘pillar of the (cid:153) Exegetical: His commentaries are in prose and in the Church’, and several of his hymns were adopted in the Antiochene tradition, excellent in their exposition. There are Syrian liturgies extant commentaries (Syriac) on Genesis and Exodus and (cid:153) He is styled and his praises were sung by the whole East. Armenian versions of treatises on Tatian’s Diatessaron, Acts of (cid:153) He was born at Nisibis of Christian parents, became a the Apostles, Epistles of St. Paul (including three to Corinthians hermit, and was made headmaster of the school of and excluding one to Philemon). Nisibis. (cid:153) Dogmatic-Polemical: Practically all his treatises are polemical (cid:153) The city was besieged by Sapor II in 338, 346, and 350 - against Bardesanes, Marcion, etc. and passed into his hands in 363. Ephraem and most of (cid:153) Homiletic: These are in metre and the homilies usually run into the Christians went to the Roman territory and lived at equi-syllabic lines (seven-syllable lines - the Ephraemic metre). Edessa where most of his writings were composed. His moralising discourses, monitory or penitential, form the (cid:153) He seems to have resumed his hermit’s life near the city. greater part of his works. There are four poems against Julian He travelled to Caesarea to see Basil in 370 and is said to the Apostate. His poems are doctrinal, moral, polemical, have received deaconship from him. liturgical, poems of Nisibis etc. and ‘his harp resounds to the (cid:153) At an early date his works were translated into Greek, praises of Mary more frequently than that of any other poet or Armenian, Coptic, Arabic, Ethiopian. orator of Christian antiquity. He loves to sing of her stainless virginity, her truly divine maternity, her freedom from sin’ (Bardenhewer). 13 (cid:153) (cid:153) 14 (cid:153) In Caesarea, the young Eusebius studied with Pamphilus, (cid:153) The first major historian of the church. He was also a biblical EUSEBIUS a noted Christian teacher with a remarkable theological exegete and apologist for Christianity against paganism, and BISHOP library and an admiration for Origen. Eusebius devoted activist in the Arian controversy, and an early interpreter of the OF CAESAREA himself to scholarship and to Pamphilus, even taking the duties of a Christian emperor. Although not an eloquent writer name of his teacher, Eusebius Pamphili (“the son of or original thinker, he preserved precious documents and Pamphilus”). valuable reflections on Christian life and thought in a (cid:153) During the Diocletian persecution, Pamphilus was transitional period. 60 imprisoned and eventually martyred. After his teacher’s (cid:153) Together with Pamphilus he wrote a defence of Origen. death in 310, Eusebius travelled through Palestine and Among his early works were Against Hierocles, a short Egypt. The result of his experiences was a remarkable apology defending the miracles of Jesus; the Onomasticon, a work, The Martyrs of Palestine (later incorporated into study of biblical place-names and geography; and the the History), an eyewitness account of the torture and Chronicle, a chronology of biblical and historical events. These heroism of Christian martyrs. writings reflect Eusebius’ lifelong interest in proving the truth (cid:153) He himself was imprisoned in Egypt. Shortly afterward of Christianity by showing the fulfilment of prophecy and (ca. 313), he became bishop of Caesarea and continued scripture in historical events. His many writings reveal his his historical and apologetic writings. attention to the literal or historical interpretation of scripture (cid:153) Theologically, Eusebius played an active role in the Arian rather than to allegorical exegesis or theological reflection in controversy. He accepted the creed of Nicaea and spite of his admiration for Origen. homoousios with certain elucidations to protect the (cid:153) Eusebius wrote his most famous work the Church History. Its superiority of the Father. In 335, he participated in the purpose was to show in fullest detail the dispensation and exiling of Athanasius (Athanasius, Apol.. 87.1). divinity of Christ through the story of Christians, who had cast (cid:153) In Contra Marcellum and De ecciesiastica theologia, out error, endured persecution, fulfilled Hebrew prophecy, and Eusebius presented the teaching of three pre-existent and seen their enemies punished by divine providence. distinguished hypostaseis; the Son was begotten by the (cid:153) In reply to the devastating polemic against Christian Father but was clearly secondary. Although Eusebius may interpretation of scripture by the philosopher Porphyry, have been defending subordinationism, his theological Eusebius wrote two massive apologetic works that drew on his reputation was tarnished for later generations. knowledge of scripture and Greek literature. (cid:153) The favours granted Christianity under Constantine (cid:153) A later work by Eusebius, the Theophany, he defended the confirmed Eusebius’s vision of the historical triumph of incarnation. the Church, and his reflections on Constantine’s rule (cid:153) Contra Marcellum and De ecciesiastica theologia. celebrated the new union of spiritual and temporal power. (cid:153) His orations to Constantine, In Praise of the emperor and On A similar theology was expressed in the unfinished Life Christ’s Sepulchre, on the occasion of Constantine’s thirtieth of Constantine. These optimistic reflections laid the anniversary as emperor (335) preserved his high hopes for foundation for later political theory in the Byzantine Christian imperial power. empire. (cid:153) The Life of Constantine. (cid:153) He died ca. 339, a respected scholar and bishop. (cid:153) Two commentaries on Psalms and Isaiah. Both works reflected his textual and historical. 15 (cid:153) (cid:153) 16 (cid:153) ،ﻲﺟورﺳﻟا بوﻘﻌﻳ سﻳدﻘﻟا ،ﻲﻛﺎطﻧﻷا قﺣﺳا ،يدوﻣﻌﻟا نﺎﻌﻣﺳ ،ﻲﻟﺎﺑ ،ﻻوﺑر 5TH AND 6TH سﻳدﻘﻟا ،ﻲﻋدراﺑﻟا بوﻘﻌﻳ رﺎﻣ ، (ﺎﻳﻧﺎﺳﻛأ) ﺞﺑﻧﻣ فﻘﺳأ سوﻧﻳﺳﻛوﻠﻳﻓ رﺎﻣ CENTURIES تﻳﺑﻟا نﺎﻌﻣﺳ ،ﺞﺑﻧﻣﺑ فﻘﺳأ سوﺑرﻛﻳﻟوﺑ ،ﻲﻛﺎطﻧﻷا سرﻳوﺳ نﺎﻌﻣﺳ ،صوﺻرﻗ نﺑ ﺎﻧﺣوﻳ ،ﻲﻠﻳدﺻ نﺑ نﺎﻔطﺳا ،ﻲﻣﺎﺷرا 61 17 (cid:153) Rabbula, a contemporary of Marutha, bishop of (cid:153) Whatever his earlier education, Rabbula was sufficiently RABBULA Maiperqat, was born in the fourth century in Chalcis bilingual for his biographer to credit him with translating the OF (Qen-neshrin). The tradition is that his father was a N.T. from Greek into Syriac. P. Peeters concedes that the EDESSA. wealthy pagan priest and that his mother was a Christian. bishop may have sponsored the work, he suggests that the He became a Christian under the influence of Eusebius, Rabbula is credited with a strict administration of his diocese bishop of Chalcis and Acacius, bishop of Aleppo, and actual translation was done by others. He established firm rules subsequently retired to the monastery of Abraham at of conduct for priests and monks, some of which have come Chalcis. One of the ruined churches which Butler down to us and have been edited, most recently, by A. Voobus. examined in north Syria was the mud-brick structure, The canons for monks are of special interest because they erected after 313, at Zebed, a few miles east of Chalcis. indicate that the coenobitical monasticism was expanding Here on one panel of a throne were found the words in within the Syrian Church at this time, and that the bishops Syriac: "Rabbula made the throne." Possibly this church recognized it needed guidance. was the chapel of the monastery of Abraham where (cid:153) Rabbula's work and actions respecting the Scriptures are Rabbula lived until he was made bishop of Edessa, and discussed in section 12 of this chapter. the throne may have been one of his gifts to the institution. (cid:153) When Diogenes, the bishop of Edessa died, Rabbula was selected by a synod at Antioch as his successor, a post which he held from 412 to c 435. (cid:153) These were difficult times for any eastern bishop, and not less so for a bishop in Edessa, for, so his biographer claims, Rabbula found that he had to contend with Bardaisanites, Arians, Marcionites, Manichees and Messalians. (cid:153) This situation was further complicated by the controversy centering in Nestorius, who had become patriarch of Constantinople in 428, Rabbula at first had sided with Nestorius, and at the Council of Ephesus (431) he had supported John of Antioch, a friend of Nestorius, but a few months later he decided that Cyril of Alexandria, a critic of Nestorius, was right. (cid:153) A visit to Constantinople, 431-32, only confirmed him in this position, and from this time on he was an opponent of Nestorianism. This made the work in his own see all the more difficult, for Edessa was traditionally sympathetic with Theodore of Mopsuestia, and Rabbula's public burning of the works of Theodore and of Diodore of 62 Tarsus, only added to his troubles, especially when his own clergy, headed by Ibas, were increasingly discontented with his leadership. (cid:153) That this austere and scholarly monk had his human side is shown by his constant concern for the poor. From the time he disposed of his private property when entering Abraham's monastery until his establishment in Edessa of hospitals for the sick and needy of both sexes, his social conscience was very much alive, and helps to explain why his death was an occasion for general grief in the city. 18 (cid:153) (cid:153) (cid:153) Syriac speaking priest whose learning and piety, (cid:153) Although some prose compositions, especially letters, survived expressed in numerous writings, earned him esteem as he is most famous for about 760 homiletical poems (memres), 19 “flute of the Holy Spirit and harp of the orthodox church.” about half of which are extant. He generally avoided JACOB Born at Kurtam, a village on the Euphrates, in the district theological controversy and scholars have debated his doctrinal OF SARUG of Serug. Jacob was educated at Edessa prior to position. Most today judge him to have been a Monophysite. ordination. He was appointed periodeutes (itinerant priest CA. 451-521 over villages of the region) at Haura in 503. And in 519 became bishop of (Batnae) Batnan, chief city of Sarug. 20 (cid:153) One of the Great leaders who defend the Christological (cid:153) Philoxenus employs the same argument [There is no nature ST. formula of St. Cyril: “one incarnate nature of the Logos of without a person, neither is a person without a nature. For if PHILOXENUS God.” there are two natures there must be also two Persons and two Of Mobag (cid:153) Born in Persia in the province of Beth Garmai, seemingly Sons of Christian parents 21 (cid:153) Missionary bishop and organizer of the non- (cid:153) JACOB Chalcedonian churches. The name of Jacob Baradaeus BARADAEUS (“the ragged”) was applied in the eighth century to the non-Chalcedonian churches in Asia Minor, Syria, Lebanon, and Palestine - the “Jacobites.” (cid:153) The son of a priest of Tella, Syria, Jacob became a monk at the monastery of Pesilto in the region of Nisibis. With Sargis, another monk of his house, he went in 527 to Constantinople as an ambassador for his interests of the non-Chalcedonians in Syria. The empress Theodora was noted for her sympathy to the non-Chalcedonian party. (cid:153) After fifteen years at a monastery in Jacob was made bishop of Edessa. At the same rime, a fellow non- 63 Chalcedonian, Theodosius, became bishop of Bostra in response to a request from Harith ibn-Gabala, sheikh of the Chassanid Arab tribes at the eastern Roman border, for an “orthodox,” that is, non-Chalcedonian, leader. Making the most of his appointment, Jacob began to fill numerous bishoprics in Asia Minor and Syria with non- Chalcedonians, of ten monks from prominent Syrian monasteries. [thus he re-established a non-Chalcedonian hierarchy disrupted after the ouster in 518 of Severus, patriarch of Antioch. His appointment of Sargis as patriarch of Antioch completed his task. (cid:153) Jacob’s sobriquet in Syriac, Burdeono (Greek Baradaios), signifies the ragged cloak of felt that he wore to disguise himself as a beggar and elude imperial agents during his journeys throughout the territory. Building a heroic reputation, he reconstituted a hierarchy said to number twenty-seven bishops and 100,000 clergy, according to his biographer, Pseudo-John of Ephesus. At the time of his death, on July 30, 578, the non-Chalcedonian churches were in schism over a contested election to the key patriarchate of Antioch. 22 (cid:153) ةرطﺎﺳﻧﻟا بﺎﺗﻛ (cid:153) ﻊﺷﻳﻟا ،ﻲﺳرﻧ ،ﻲﺑﺎﺑ ،سوﻳﻛﺎﻛأ ،ﺎﻣوﺳرﺑ ،يوﺎﺑﺎﺑ ،ﺎﻫرﱡﻟا فﻘﺳأ ﺎﺑﻳﻫ ،ﻩذﻳﻣﻼﺗو ﻝوﻷا ﺎﺑأ رﺎﻣ قﻳﻠﺛﺎﺟﻟا ،تﻳﺑﻟا ﺎﻧﺣوﻳ ،ادﻬﺳ نﺑ مﺎﻫراﺑا ،ﺎﻳﺎﺑزوﻗ نﺑ .ﻲﻧﻳﺳراﻟا سوﻳﺟرﺳ ،ﻲﻣﺎﻓﻷا ﺎﻧﺣوﻳ 23 (cid:153) An anchorite and bishop towards the end of the 6th (cid:153) Ebedjesu writes that “he composed seven tomes on spiritual ST. ISAAC century. guidance, and on divine mysteries, judgments, and THE SYRIAN (cid:153) He was by birth a Syrian, and, with his brother who government.” A considerable number, though not all, of these became abbot, entered the great monastery of St. Matthew discourses are extant in Syriac, Arabic and Greek MSS. in the 6TH CENT at Nineveh. Vatican and other libraries. (cid:153) Afterwards he retired to a lonely cell, where he long (cid:153) Fifty-three of his homilies were rendered from Greek into remained. Isaac’s fame as an anchorite became so great Latin, c. 1407, by a monk who freely abridged and altered the that he was raised to the bishopric of Nineveh, which, order of his original. however, he resigned on the very day of his consecration, (cid:153) His style teems with metaphor; his matter is often interesting, owing to an incident which convinced him that his office both theologically and historically. He treats mainly of the was superfluous in a place where the gospel was little ascetic life, its rules and spiritual experiences. Watching, 64 esteemed. Feeling also that Episcopal functions interfered fasting, silence, and solitude are means to self-master. with the ascetic life, he finally retired to the desert of (cid:153) For him soul can approach unto God by love, fear and divine Scete or Scetis in Egypt, where he died. training. He who has gotten love feeds on Christ at all times, (cid:153) He is much quoted by the old Syrian writers. and becomes immortal (Jn 6:52). THE WRITERS OF ASIA MINOR FATHER ACHIEVEMENTS MAIN WRITINGS 1 (cid:153) He was the most powerful friend of Arius, to whom the latter went after his 1. Letter to Paulinus of Tyre. EUSEBIUS excommunication. The two were disciples of Lucian of Antioch. An interesting document, preserved by Theodret of OF (cid:153) He acquired the see of Nicomedia during the reign of the eastern Roman Cyrus. It is a simple of the letters which Eusebius NICOMEDIA emperor Licinius, when the emperor took up residence in Nicomedia. inundated the East After Arius left Alexandria and Bishop Connections at the imperial court may have facilitated Eusebius’ rise to found shelter in Eusebius’ house. (317-342) prominence, for he had been previously bishop of Berytus and his critics 2. Letter to Arius d. 342 criticized the move to Nicomedia as un-canonical . St. Athanasius mentiones a letter addressed by (cid:153) As bishop of the emperor's city, he apparently enjoyed a considerable Eusebius to Arius before the Council of Nicaea prestige among his colleagues. This prestige perhaps more than Eusebius's took place. He quotes the following sentence: known theological predilections may have prompted the recently “Since your sentiments are good, pray that all excommunicated Anus to appeal his case to Eusebius shortly before 324. adopt them; for it is plain to any one, that what has Eusebius's favorable endorsement of Anus's petition put him at the center of been made was not before its origination; but what the Arian controversy which dominated the remainder of his professional came to be has a beginning of being” (De syn. 17). life. 3. Letter to Athanasius (cid:153) Eusebius accepted the anti-Arian creed formulated by the Council of He wrote to St. Athanasius to re-admit Arius and Nicaea, but refused to recognize the council's confirmation of Arius’ his adherents into the Church. excommunication. This refusal presumable the emperor Constantine 4. Letter to the Bishops of the Nicene Council deposed and banished him in 325. Socratess and Sozomen preserved this letter which (cid:153) He was reinstated at Nicomedia, however, scarcely two years later, became Eusebius and Theognis of Nicaea sent to the thereafter Constantine's primary ecclesiastical adviser; and himself principal bishops who participated in the Council. administered Constantine's deathbed baptism - all the while continuing to They composed it while they were in exile. fight for the reinstatement of Arius. According to Sozomen their restoration was (cid:153) That the death of Constantine did not reduce Eusebius's prominence is realized by sn imperial edict shortly after sending shown by the pro-Arian attitude of Constantine's heir in the east, this letter. Constantine II. Just prior to his own death in 342, Eusebius became bishop of the new capital, Constantinople. 2 THEOGNIS OF NICAEA 65 3 ASTERIUS OF SOPHIST 4 MARCELLUS OF ANCYRA 5 (cid:153) A physician of great eloquence and learning. (cid:153) A treatise, composed with George of Laodicea, on BASIL (cid:153) Basil was chosen bishop of Ancyra when Marcellus was deposed in 336. the Trinitarian doctrine preserved by St. OF ANCYRA (cid:153) Leader of the Semi-Arians, or Homoiousians, those who said that Christ Epiphanius. was of similar substance (homoious) to God, and “like Him in all things.” (cid:153) Against Marcellus. d. after 363 (cid:153) Although he enjoyed considerable influence with the emperor Constantius (cid:153) The treatise De virginitate, attributed to Basil of II, his extreme Arian opponents secured his banishment from 343 (or 344) Caesarea, is likely his. His investigation of the to 348 (or 353) and again from 360. relation between food and chastity (7-12 PG (cid:153) He had a leading role at the councils of Sirmium (351, which condemned 30:681-693) js very interesting. Photinus) and Ancyra (358). (cid:153) Number of other tracks. (cid:153) Epiphanius (Haer. 73.12-22) preserves a doctrinal statement that Basil composed in 359 along with George of Laodicea. 66 THE CAPPADOCIAN FATHERS (cid:153) In the fourth century two Cappadocian families produced a trio of saints and scholars, who may almost be said to have formed a local school of theological thought. The great Cappadocian fathers are St. Basil, Bishop of Caesarea, his brother Gregory, Bishop of Nyssa, and his friend Gregory of Nazianzus, the “Theologian,” Bishop of Constantinople. (cid:153) Harnack states that the Cappadocians “used new forms to make the faith of Athanasius intelligible to contemporary thought, and thus established” the Athanasian doctrine, “though with modifications, on a secure basis.” But it is easy to exaggerate the modifications; they are of form rather than of substance. The Cappadocians interpreted the older theology; they did not create a new one. The mission of Basil, Gregory of Nazianzus, and Gregory of Nyssa, was distinct from that of Athanasius; but the Church owes them under God an almost equal debt of gratitude. They reduced to a working system, and provided with a terminology which appealed to the Greek understanding, a belief which it is the glory of Athanasius to have defended and saved (Swete). FATHER ACHIEVEMENTS MAIN WRITINGS 1 (cid:153) Basil began his education at Caesarea, the Cappadocian (cid:153) DOGMATIC WORKS: De Spiritu Sancto. He appeals to Scripture ST. BASIL capital, but presently proceeded to Constantinople, and and early Christian tradition in support of the Catholic doctrine of OF from thence to Athens. At Athens he had for a fellow- the Holy Ghost, and the book is at once well reasoned and edifying CAESAREA student Gregory, a son of the bishop of the small in tone and substance. Cappadocian town Nazianzus, who had previously studied (cid:153) Contra Eunonmium, is a lengthy refutation of Anomoean Arianism. at Caesarea in Palestine, and at Alexandria under (cid:153) THE HOMILIES: the Hexaemeron, an Exposition of the Psalms, Didymus. Both Basil and Gregory of Nazianzus were and addresses on a variety of subjects, doctrinal and practical. diligent students of Origen, and we owe the Philocalia to (cid:153) ASCETIC WRITINGS: The Moralia, rules for the ordering of life their admiration for Origen. in the world, especially the life of the clergy; and two sets of (cid:153) The greatest orator or thinker, was Basil, a strong advocate Regulae, rules for the monastic state. of monasticism, and a firm adherent of the Nicene faith. If (cid:153) LETTERS: Three hundred and sixty six letters have survived, Basil’s blood was hot, and his nature somewhat imperious, possess deep feeling, great warmth of affection, and a fund of quiet he was also one of the most generous and sympathetic of humour, at times approaching to playfulness. It must be remembered men. These characteristics, combined with the that we are reading the self-revelations of one who struggled with attractiveness of a strong personality, give a singular constant ill-health, and whose days were full of distractions and charm to his writings. anxieties from without. 2 (cid:153) Bishop of Constantinople (379-381). (cid:153) Having written most things during his lifetime with a view to a ST. (cid:153) Gregory was born into an upper-class, landholding family larger public, he was able to collect his letters and to edit and GREGORY in Cappadocia. His father, also a Gregory, was able to pay publish various other works. OF most of the cost of a new church building in Nazianzus. (cid:153) In his writings, Gregory turned Hellenic and Hellenistic tradition to NAZIANZUS He had not always held Christianity in such high regard; Christian use. He wrote more than 17,000 verses. Unlike the two his family had belonged to the Hypsistani, a Hellenized Apollinaris of Laodicea, he did not think of versifying the Bible but (The Jewish sect that worshiped one God, observed the Sabbath, of making Greek poetry carry Christian content. Theologian) and kept the food laws but rejected circumcision. When (cid:153) Although his lines are not always markedly creative, he did write CA. 329-390 the elder Gregory became a Christian, his paternal good elegies. His theological poetry, if often bland, fits the classical 67