Грегорий Чудотворец: Өмірбаяны мен қызметі

Greek bishop and saint (c. 213 – 270)

Gregory Thaumaturgus or Gregory the Miracle Worker (Γρηγόριος ὁ Θαυματουργός, Grēgórios ho Thaumatourgós; Gregorius Thaumaturgus;  213 – 270), also known as Gregory of Neocaesarea, was a Christian bishop of the 3rd century. He has been canonized as a saint in the Catholic and Orthodox Churches.

Gregory was born around AD 213 to a wealthy pagan family in Neocaesarea (modern Niksar, then the capital of the area of Pontus in Asia Minor). Little is known of his pastoral work, and his surviving theological writings are in an incomplete state. This lack of knowledge partially obscures his personality, despite his historical importance, and his immemorial title Thaumaturgus, "the wonder worker" in Latinized Greek, casts an air of legend about him. Nevertheless, the lives of few bishops of the third century are so well authenticated; the historical references to him permit a fairly detailed reconstruction of his work. Originally he was known as Theodore ("gift of God"), not an exclusively Christian name. He was introduced to the Christian religion at the age of fourteen, after the death of his father. He had a brother Athenodorus, and on the advice of one of their tutors, the young men were eager to study at the Berytus in Beirut, then one of the four or five famous schools in the Hellenic world. At this time, their brother in law was appointed assessor (legal counsel) to the Roman Governor of Palestine; the youths had therefore an occasion to act as an escort to their sister as far as Caesarea in Palestine. On arrival in that town they learned that the celebrated scholar Origen, head of the Catechetical School of Alexandria, resided there. Curiosity led them to hear and converse with the master. This fact illustrates in an interesting way the growth of the hierarchy in the primitive Church; the Christian community at Caesarea was very small, being only seventeen souls, and yet it was given a bishop. Ancient canonical documents indicate that it was possible for a community of even ten Christians to have their own bishop. When Gregory was consecrated he was forty years old, and he ruled his diocese for thirteen years. Nothing definite is known about his methods, but he must have shown much zeal in increasing the little flock with which he began his episcopal administration. An ancient source attests to his missionary zeal by recording a curious coincidence: Gregory began with only seventeen Christians, but at his death there remained only seventeen pagans in the whole town of Caesarea.]]

The Oratio Panegyrica in honour of Origen describes in detail that master's pedagogical methods. Its literary value consists less in its style than in its novelty: it is the first attempt at autobiography in Christian literature. This youthful work is full of enthusiasm and genuine talent; moreover, it proves how fully Origen had won the admiration of his pupils, and how the training Gregory received influenced the remainder of a long and well spent life. Gregory tells us in this work (xiii) that under Origen he read the works of many philosophers, without restriction as to school, except that of the atheists. From this reading of the old philosophers he learned to insist frequently on the unity of God; and his long experience of pagan or crudely Christian populations taught him how necessary this was. Traces of this insistence are to be met with in the Tractatus ad Theopompum, concerning the passability and impassibility of God; this work seems to belong to Gregory, though in its general arrangement it reminds us of Methodius. A similar trait was probably characteristic of the lost Dialogus cum Aeliano (Pros Ailianon Dialexis), which we learn of through St. Basil, who frequently attests the orthodoxy of the Thaumaturgus (Ep. xxviii, 1, 2; cciv, 2; ccvii, 4) and even defends him against the Sabellians, who claimed him for their teaching and quoted as his formula: patera kai ouion epinoia men einai duo, hypostasei de en (that the Father and the Son were two in intelligence, but one in substance) from the aforesaid Dialogus cum Aeliano. St. Basil replied that Gregory was arguing against a pagan, and used the words agonistikos not dogmatikos, i. e. in the heat of combat, not in calm exposition; in this case he was insisting, and rightly, on the Divine unity. He added, moreover, that a like explanation must be given to the words ktisma, poiema (created, made) when applied to the Son, reference being to Christ Incarnate. Basil added that the text of the work was corrupt.

The Epistola Canonica (Ἐπιστολὴ κανονική) (Routh, Reliquiae Sacrae, III, 251–83) is valuable to both historian and canonist as evidence of the organization of the Church of Caesarea and the other Churches of Pontus under Gregory's influence, at a time when the invading Goths had begun to aggravate a situation made difficult enough by the imperial persecutions. We learn from this work how absorbing the episcopal charge was for a man of conscience and a strict sense of duty. Moreover, it helps us to understand how a man so well equipped mentally, and with the literary gifts of Gregory, has not left a greater number of works.

The Ἔκθεσις τῆς πίστεως (Exposition of the Faith) is in its kind a theological document not less precious than the foregoing. It makes clear Gregory's orthodoxy a propos of the Trinity. Its authenticity and date seem now definitely settled, the date lying between 260 and 270. Caspari has shown that this confession of faith is a development of the premises laid down by Origen. Its conclusion leaves no room for doubt: "There is therefore nothing created, nothing greater or less (literally, nothing subject) in the Trinity (oute oun ktiston ti, he doulon en te triadi), nothing superadded, as though it had not existed before, but never been without the Son, nor the Son without the Spirit; and this same Trinity is immutable and unalterable forever". Such a formula, stating clearly the distinction between the Persons in the Trinity, and emphasizing the eternity, equality, immortality, and perfection, not only of the Father, but of the Son and of the Holy Spirit, proclaims a marked advance on the theories of Origen.

The Epistola ad Philagrium has reached us in a Syriac version. It treats of the Consubstantiality of the Son and has also been attributed to Gregory of Nazianzus (Ep. ccxliii; formerly Orat. xiv); Tillemont and the Benedictines, however, deny this because it offers no expression suggestive of the Arian controversy. Draeseke, nevertheless, calls attention to numerous views and expressions in this treatise that recall the writings of Gregory of Nazianzus.

A Metaphrasis eis ton Ekklesiasten tou Solomontos, or paraphrase of Ecclesiastes, is attributed to him by some manuscripts; others ascribe it to Gregory of Nazianzus; St. Jerome (De vir. illust., chapter 65, and Com. in eccles., iv) ascribes it to our Gregory. The brief Treatise on the Soul addressed to one Tatian, in favour of which may be cited the testimony of Nicholas of Methone (probably from Procopius of Gaza), is now claimed for Gregory. The Kephalaia peri pisteos dodeka or Twelve Chapters on Faith do not seem to be the work of Gregory. According to Caspari, the Kata meros pistis or brief exposition of doctrine concerning the Trinity and the Incarnation, attributed to Gregory, was composed by Apollinaris of Laodicea about 380, and circulated by his followers as a work of Gregory (Otto Bardenhewer). Finally, the Greek, Syriac, and Armenian Catenæ contain fragments attributed more or less correctly to Gregory. The fragments of the De Resurrectione belong rather to Pamphilus' Apologia for Origen.