The three great saints of the Eastern Church in the fourth century were in different ways associated with Constantinople. S. Basil of Cæsarea in Cappadocia, (brother of S. Gregory of Nyssa) was a fellow-student of the Emperor Julian, and died in 379. He knew very little directly of the seat of empire; he probably only twice passed through it; but his writings, full in every page of lucid order and perspicuous exposition, did much to vindicate the position which the orthodox in Constantinople were struggling to retain. Probably it was before his death that the great preacher, S. Gregory of Nazianzus, was pleading in the imperial city, and vindicated by his great oration the worship of the Holy Trinity. The site of his first preaching was commemorated by the building of the Church of Anastasia, a name given to denote the rising again of the Catholic faith of Nicæa. The sixteenth century mosque of Mehmed Pacha, south-west of the Hippodrome, preserves the position of the church, which was destroyed in 1458. At first the mission of S. Gregory was conducted amid scenes of the greatest disturbance and at great danger to his own life. His church was profaned, he himself was stoned. But when Theodosius entered the city in triumph he gave to S. Gregory the great church of the Twelve Apostles, and himself sought to seat him upon the episcopal throne. Humble, and weakened by suffering, it was with reluctance that the saint entered upon the heritage of the church; but he records that when he entered the sanctuary the light that burst forth on the chill November day cheered him to give thanks before all the people for the benefits which the Blessed Trinity had bestowed. After a month of reluctance he was at length installed as bishop. In May 381 the second General Council of the Church was assembled by the order of the Emperor Theodosius at Constantinople. It reasserted the creed of Nicæa, emphasised the Catholic teaching of the Divinity of the Holy Ghost, and condemned the heresy of Apollinaris. Its claim to be ecumenical rests on its unanimous acceptance of "all the nations and all the churches of the Christian world." By this council the precedence of the bishop of Constantinople in the Church was assigned as next after that of the Roman bishop, "because it is the new Rome."