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Gregory Thaumaturgus
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Introductory Note to Gregory Thaumaturgus.
[14] Thus we have accounts of him, more or less complete, in Eusebius (Historia Eccles., vi. 30, vii. 14), Basil (De Spiritu Sancto, xxix. 74; Epist. 28, Num. 1 and 2; 204, Num. 2; 207, Num. 4; 210, Num. 3, 5,—Works, vol. iii. pp. 62, 107, 303, 311, etc., edit. Paris. BB. 1730), Jerome (De viris illustr., ch. 65; in the Comment. in Ecclesiasten, ch. 4; and Epist. 70, Num. 4,—Works, vol. i. pp. 424 and 427, edit. Veron.), Rufinus (Hist. Eccles., vii. 25), Socrates (Hist. Eccles., iv. 27), Sozomen (Hist. Eccles., vii. 27, Evagrius Scholasticus (Hist. Eccles., iii. 31), Suidas in his Lexicon, and others of less moment.
[15] [See p. 5, supra. Cave pronounces it “without precedent,” but seems to credit the story.]
[16] [So Gregory Nyssen says. It would have been impossible, otherwise, for him to rule his flock.]
[17] He could move the largest stones by a word; he could heal the sick; the demons were subject to him, and were exorcised by his fiat; he could give bounds to overflowing rivers; he could dry up mighty lakes; he could cast his cloak over a man, and cause his death; once, spending a night in a heathen temple, he banished its divinities by his simple presence, and by merely placing on the altar a piece of paper bearing the words, Gregory to Satan—enter, he could bring the presiding demons back to their shrine. One strange story told of him by Gregory of Nyssa is to the effect that, as Gregory was meditating on the great matter of the right way to worship the true God, suddenly two glorious personages made themselves manifest in his room, in the one of whom he recognised the Apostle John, in the other the Virgin. They had come, as the story goes, to solve the difficulties which were making him hesitate in accepting the bishopric. At Mary’s request, the evangelist gave him then all the instruction in doctrine which he was seeking for; and the sum of these supernatural communications being written down by him after the vision vanished, formed the creed which is still preserved among his writings. Such were the wonders believed to signalize the life of Gregory.
[18] The title as it stands has this addition: “which he had by revelation from the blessed John the evangelist, by the mediation of the Virgin Mary, Parent of God.” Gallandi, Veterum Patrum Biblioth., Venice, 1766, p. 385. [Elucidation, p. 8, infra.]
[19] χαρακτῆρος ἀϊδίου.
[20] μόνος ἐκ μόνου .
[21] λόγος ἐνεργός.
[22] περιεκτική.
[23] ποιητική.
[24] ἀΐδιος ἀϊδίου.
[25] ὕπαρξιν.
[26] πεφηνός.
[27] The words δηλαδὴ τοῖς ἀνθρώποις are suspected by some to be a gloss that has found its way into the text.
[28] εἰκών.
[29] So John of Damascus uses the phrase, εἰκὼν τοῦ Πατρὸς ὁ Υἱὸς, καὶ τοῦ Υἱοῦ, τὸ Πνεῦμα, the Son is the Image of the Father, and the Spirit is that of the Son, lib. 1, De fide orthod., ch. 13, vol. i. p. 151. See also Athanasius, Epist. 1 ad Serap.; Basil, lib. v. contra Eunom.; Cyril, Dial., 7, etc.
[30] χορηγός.
[31] ἀπαλλοτριουμένη. See also Gregory Nazianz., Orat., 37, p. 609.
[32] δοῦλον.
[33] Gregory Nazianz., Orat., 40, p. 668, with reference apparently to our author, says: Οὐδὲν τῆς Τριάδος δοῦλον, οὐδὲ κτιστον, οὐδὲ ἐπείσακτον, ἤκουσα τῶν σοφῶν τινος λέγοντος—In the Trinity there is nothing either in servitude or created, or superinduced, as I heard one of the learned say.
[34] ἐπείσακτον.
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