The principal works of Gregory Thaumaturgus are the _Panegyricus in Origenem_ ([Greek: Eis Origenen panegyrikos logos]), which he wrote when on the point of leaving the school of that great master (it contains a valuable minute description of Origen's mode of instruction), a _Metaphrasis in Ecclesiasten_, characterized by Jerome as "short but useful"; and an _Epistola canonica_, which treats of the discipline to be undergone by those Christians who under pressure of persecution had relapsed into paganism, but desired to be restored to the privileges of the Church. It gives a good picture of the conditions of the time, and shows Gregory to be a true shepherd (cf. art PENANCE). The [Greek: Ekthesis pisteos] (_Expositio fidei_), a short creed usually attributed to Gregory, and traditionally alleged to have been received by him immediately in vision from the apostle John himself, is probably authentic. A sort of Platonic dialogue of doubtful authenticity "on the impassivity and the passivity of God" in Syriac is in the British Museum. _Editions_: Gerhard Voss (Mainz, 1604), Fronto Ducaus (Paris, 1622), Migne, Patr. Graec. x. 963. _Translations_: S. D. F. Salmond in _Ante-Nicene Fathers_, vi.; _Lives_, by Pallavicini (Rome, 1644); J. L. Boye (Jena, 1709); H. R. Reynolds (_Dict. Chr. Biog._ ii.); G. Kruger, _Early Chr. Lit._ 226; Herzog-Hauck, _Realencyk._ vii. (where full bibliographies are given). GREGORY, ST, OF NAZIANZUS (329-389), surnamed Theologus, one of the four great fathers of the Eastern Church, was born about the year A.D. 329, at or near Nazianzus, Cappadocia. His father, also named Gregory, had lately become bishop of the diocese; his mother, Nonna, exercised a powerful influence over the religious convictions of both father and son. Gregory visited successively the two Caesareas, Alexandria and Athens, as a student of grammar, mathematics, rhetoric and philosophy; at Athens he had for fellow-students Basil (q.v.), who afterwards became bishop of Caesarea, and Julian, afterwards emperor. Shortly after his return to his father's house at Nazianzus (about the year 360) Gregory received baptism. He resolved to give himself to the service of religion; but for some time, and indeed more or less throughout his whole life, was in a state of hesitation as to the form which that service ought to take. Strongly inclined by nature and education to a contemplative life spent among books and in the society of congenial friends, he was continually urged by outward circumstances, as well as by an inward call, to active pastoral labour. The spirit of refined intellectual monasticism, which clung to him through life and never ceased to struggle for the ascendancy, was about this time strongly encouraged by his intercourse with Basil, who induced him to share the exalted pleasures of his retirement in Pontus. To this period belongs the preparation of the [Greek: Philokalia], a sort of chrestomathy