Basil of Caesarea and Gregory of Nazianzus

Providence set Didymus against the Arians at Alexandria. But to refute them in other cities it raised up Basil of Caesarea and Gregory of Nazianzus, and it will be reasonable to give a short account of them here. Indeed, the memory of these men, which is everywhere, would be enough to show how famous they were, and the extent of their knowledge is plain enough in their writings. Still, since the use of their talents was of great service to the church and did much to maintain the catholic faith, the nature of my history obliges me to take particular notice of these two. If anyone compared Basil and Gregory with each other, and considered the life, character, and virtues of each, he would find it hard to decide which of them should be given first place, so equally did they both seem to excel, whether you look at the uprightness of their conduct or at their deep knowledge of Greek literature and the sacred Scriptures. [a]

In their youth they studied at Athens under Himerius and Prohaeresius, the most famous sophists of that age. Later they attended the school of Libanius at Antioch in Syria, where they cultivated rhetoric to the highest degree. Having been judged fit for the sophist’s profession, they were urged by many of their friends to become teachers of eloquence, while others would have persuaded them to practice law. But despising both of these careers, they left their former studies behind and took up the monastic life. Having had some slight taste of philosophy from the man who taught it at Antioch at that time, they obtained Origen’s works and drew from them the right interpretation of the sacred Scriptures. For Origen’s fame was very great and spread through the whole world in those days. After careful study of that great man’s writings, they fought against the Arians with clear advantage. And when the defenders of Arianism quoted the same author in support, as they imagined, of their own views, these two refuted them and proved plainly that their opponents did not understand Origen’s reasoning at all. Indeed, although Eunomius, who was then their champion, and many others on the Arian side were considered men of great eloquence, whenever they tried to argue with Gregory and Basil they looked ignorant and unlearned beside them.

Basil was ordained to the office of deacon, and from that rank Meletius, bishop of Antioch, raised him to be bishop of Caesarea in Cappadocia, his native country. So he hurried there, afraid that these Arian teachings might have infected the provinces of Pontus. To counter them he founded several monasteries, carefully taught the people his own doctrine, and strengthened the faith of those whose minds were wavering. Gregory, made bishop of Nazianzus, a small city of Cappadocia over which his own father had presided before him, followed a course like Basil’s. He went through the various cities and strengthened those who were weak in faith. He paid frequent visits to Constantinople in particular, and by his ministry there he comforted and reassured the orthodox believers. Because of this, a short time afterward, by the vote of many bishops, he was made bishop of the church at Constantinople.

When news of what these two zealous and devoted men were doing reached the emperor Valens, he at once ordered Basil to be brought from Caesarea to Antioch. There Basil was put on trial before the court of the prefect, and that official asked him “why he would not accept the emperor’s faith.” Basil, with great boldness, condemned the errors of the creed his sovereign favored and defended the doctrine of the homoousion. And when the prefect threatened him with death, Basil said, “I wish I might be set free from the bonds of the body for the truth’s sake.” When the prefect urged him to think the matter over more seriously, Basil is reported to have said, “I am the same today that I will be tomorrow; but I wish that you had not changed yourself.” So at that time Basil stayed in custody throughout the day. Not long afterward, however, Galates, the emperor’s infant son, fell dangerously ill, so that the doctors gave up hope of his recovery. Then the empress Dominica, his mother, told the emperor that she had been greatly troubled in her dreams by fearful visions, which led her to believe that the child’s illness was a punishment for the ill treatment of the bishop. After a little thought the emperor sent for Basil, and to test his faith he said to him, “If the doctrine you hold is the truth, pray that my son may not die.” “If Your Majesty will believe as I do,” Basil replied, “and the church is made one, the child will live.” The emperor would not agree to these terms. “Then God’s will concerning the child will be done,” said Basil. As Basil said this, the emperor ordered him to be dismissed; the child, however, died shortly afterward.

This is a short summary of the history of these distinguished churchmen. Both of them have left us many admirable works, some of which Rufinus says he has translated into Latin. Basil had two brothers, Peter and Gregory. Peter took up Basil’s monastic way of life, while Gregory imitated his eloquence in teaching, and after Basil’s death completed his treatise on the six days of creation, which had been left unfinished. Gregory also delivered the funeral oration for Meletius, bishop of Antioch, at Constantinople, and many other speeches of his still survive.