which had arisen among the bishops of Arabia; in the same year he assisted at the consecration of the new church of the apostles at Chalcedon, on which occasion there is reason to believe that his discourse commonly but wrongly known as that [Greek: Eis ten heautou cheirotonian] was delivered. The exact date of his death is unknown; some authorities refer it to 396, others to 400. His festival is observed by the Greek Church on the 10th of January; in the Western martyrologies he is commemorated on the 9th of March. Gregory of Nyssa was not so firm and able an administrator as his brother Basil, nor so magnificent an orator as Gregory of Nazianzus, but he excelled them both, alike as a speculative and constructive theologian, and in the wide extent of his acquirements. His teaching, though strictly trinitarian, shows considerable freedom and originality of thought; in many points his mental and spiritual affinities with Origen show themselves with advantage, as in his doctrine of [Greek: apokatastasis] or final restoration. There are marked pantheistic tendencies, e.g. the inclusion of sin as a necessary part of the cosmical process, which make him akin to the pantheistic monophysites and to some modern thinkers. His style has been frequently praised by competent authorities for sweetness, richness and elegance. His numerous works may be classified under five heads: (1) Treatises in doctrinal and polemical theology. Of these the most important is that _Against Eunomius_ in twelve books. Its doctrinal thesis (which is supported with great philosophic acumen and rhetorical power) is the divinity and consubstantiality of the Word; incidentally the character of Basil, which Eunomius had aspersed, is vindicated, and the heretic himself is held up to scorn and contempt. This is the work which, most probably in a shorter draft, was read by its author when at Constantinople before Gregory Nazianzen and Jerome in 381 (Jerome, _De vir. ill._ 128). To the same class belong the treatise _To Ablavius_, against the tritheists; _On Faith_, against the Arians; _On Common Notions_, in explanation of the terms in current employment with regard to the Trinity; _Ten Syllogisms_, against the Manichaeans; _To Theophilus_, against the Apollinarians; an _Antirrhetic_ against the same; _Against Fate_, a disputation with a heathen philosopher; _De anima et resurrectione_, a dialogue with his dying sister Macrina; and the _Oratio catechetica magna_, an argument for the incarnation as the best possible form of redemption, intended to convince educated pagans and Jews. (2) Practical treatises. To this category belong the tracts _On Virginity_ and _On Pilgrimages_; as also the _Canonical Epistle_ upon the rules of penance. (3) Expository and homiletical works, including the _Hexaemeron_, and several series of discourses _On the Workmanship of Man_, _On the Inscriptions of the Psalms_, _On the Sixth Psalm_, _On