Dusty Feasts

Official feasts used to be an important part of the human community. People would gather together to remember something sacred, express their faith and hope for the future, and / or just be together formally, recognizing each other as being part of a shared community. Few things express a desire for shared companionship and social intimacy more than dining together. Sadly, the gathering together for feasting is increasingly a relic of the past – at least here in the West.

It need not be so! Today we will remember the ancient feasts.

The Feast Day of St. Basil the Great and St. Gregory of of Nazianzus

This is a feast day celebration of two influential fourth century Church Fathers, both of whom are now considered two of the Three Holy Hierarchs by the Orthodox Church. Basil and Gregory of Nazianzus collaborated on Origen’s Philocalia, a collection of Origen’s works and in combatting the Arian heresy, which threatened to divide Cappadocia’s Christians. They were influential advocates for the Nicene Creed and both were influential advocates for trinitarian theology which exists to the present.

Who is St. Basil the Great?

Basil of Caesarea, also called Saint Basil the Great (Koinē Greek: Ἅγιος Βασίλειος ὁ Μέγας, Hágios Basíleios ho Mégas; Coptic: Ⲡⲓⲁⲅⲓⲟⲥ Ⲃⲁⲥⲓⲗⲓⲟⲥ, Piagios Basílios; 330 – 1 or 2 January 379), was an early Roman Christian prelate who served as Bishop of Caesarea in Cappadocia from 370 until his death in 379. He was an influential theologian who supported the Nicene Creed and opposed the heresies of the early Christian church, fighting against both Arianism and the followers of Apollinaris of Laodicea.

In addition to his work as a theologian, Basil was known for his care of the poor and underprivileged. Basil established guidelines for monastic life which focus on community life, liturgical prayer, and manual labor. Together with Pachomius, he is remembered as a father of communal monasticism in Eastern Christianity. He is considered a saint by the traditions of both Eastern and Western Christianity.

Basil, together with his brother Gregory of Nyssa and his friend Gregory of Nazianzus, are collectively referred to as the Cappadocian Fathers. The Eastern Orthodox Church and Eastern Catholic Churches have given him, together with Gregory of Nazianzus and John Chrysostom, the title of Great Hierarch. He is recognized as a Doctor of the Church in the Roman Catholic Church. He is sometimes referred to by the epithet Ouranophantor (Greek: Οὐρανοφάντωρ), “revealer of heavenly mysteries”.

Life

Early life and education

Basil was born into the wealthy Cappadocian Greek family of Basil the Elder, and Emmelia of Caesarea, in Cappadocia, around 330. He was one of ten children, and his parents were known for their piety. His maternal grandfather was a Christian martyr, executed in the years prior to Constantine I‘s conversion. His pious paternal grandmother, Macrina, a follower of Gregory Thaumaturgus (who had founded the nearby church of Neocaesarea), raised Basil and four of his siblings who also are now venerated as saints: Macrina the Younger, Naucratius, Peter of Sebaste, and Gregory of Nyssa.

Basil received more formal education in Caesarea Mazaca in Cappadocia (modern Kayseri) around 350–51. There he met Gregory of Nazianzus. Gregory went to Alexandria, while Basil went to Constantinople for further studies, including the lectures of Libanius. The two later met again in Athens and became fast friends. There they met a fellow student who would become the emperor Julian the Apostate. Basil left Athens in 356, and after travels in Egypt and Syria, he returned to Caesarea. For around a year he practiced law and taught rhetoric.

Basil’s life changed radically after he encountered Eustathius of Sebaste, a charismatic bishop and ascetic. Abandoning his legal and teaching career, Basil devoted his life to God. In a letter, he described his spiritual awakening:

I had wasted much time on follies and spent nearly all of my youth in vain labours, and devotion to the teachings of a wisdom that God had made foolish. Suddenly, I awoke as out of a deep sleep. I beheld the wonderful light of the Gospel truth, and I recognized the nothingness of the wisdom of the princes of this world.

Annesi

After his baptism, Basil travelled in 357 to Palestine, Egypt, Syria and Mesopotamia to study ascetics and monasticism. Eustathius of Sebaste, a prominent anchorite near Pontus, mentored Basil. Basil distributed his fortunes among the poor and went briefly into solitude near Neocaesarea of Pontus (modern Niksar), on the Iris River. He eventually realized that, while he respected the ascetics’ piety and prayerfulness, the solitary life did not call him. He and Eustathius also eventually differed over dogma.

Basil instead felt drawn toward communal religious life, and by 358 he was gathering around him a group of like-minded disciples, including his brother Peter. Together they founded a monastic settlement on his family’s estate near Annesi (modern Sonusa or Uluköy, near the confluence of the Iris and Lycos rivers). His widowed mother Emmelia, sister Macrina, and several other women, joined Basil and devoted themselves to pious lives of prayer and charitable works (some claim Macrina founded this community).

Here Basil wrote about monastic communal life. His writings became pivotal in developing monastic traditions of the Eastern Church. In 358, Basil invited his friend Gregory of Nazianzus to join him in Annesi. When Gregory eventually arrived, they collaborated on Origen’s Philocalia, a collection of Origen‘s works. Gregory decided to return to his family in Nazianzus.

Basil attended the Council of Constantinople (360). He at first sided with Eustathius and the Homoiousians, a semi-Arian faction who taught that the Son was of like substance with the Father, neither the same (one substance) nor different from him. The Homoiousians opposed the Arianism of Eunomius but refused to join with the supporters of the Nicene Creed, who professed that the members of the Trinity were of one substance (“homoousios“). However, Basil’s bishop, Dianius of Caesarea, had subscribed only to the earlier Nicene form of agreement. Basil eventually abandoned the Homoiousians, and emerged instead as a strong supporter of the Nicene Creed. His ability to balance his theological convictions with his political connections made Basil a powerful advocate for the Nicene position.

Caesarea

In 362, Bishop Meletius of Antioch ordained Basil as a deacon. Eusebius then summoned Basil to Caesarea and ordained him as presbyter of the Church there in 365. Eusebius needed him as an assistant because of his intellectual gifts. Ecclesiastical entreaties rather than Basil’s desires thus altered his career path.

Basil and Gregory Nazianzus spent the next few years combatting the Arian heresy, which threatened to divide Cappadocia’s Christians. In close fraternal cooperation, they agreed to a great rhetorical contest with accomplished Arian theologians and rhetors. In the subsequent public debates, presided over by agents of Valens, Gregory and Basil emerged triumphant. This success confirmed for both Gregory and Basil that their futures lay in the administration of the Church. Basil next took on functional administration of the city of Caesarea. Eusebius is reported as becoming jealous of the reputation and influence which Basil quickly developed, and allowed Basil to return to his earlier solitude. Later, however, Gregory persuaded Basil to return. Basil did so and became the administrator for the Diocese of Caesarea.

In 370, Eusebius died, and Basil was chosen to succeed him, and was consecrated as a bishop on 14 June 370. His new post as Bishop of Caesarea also gave him the powers of exarch of Pontus and metropolitan of five suffragan bishops, many of whom had opposed him in the election for Eusebius’s successor. It was then that his great powers were called into action. Hot-blooded and somewhat imperious, Basil was also generous and sympathetic. He personally organized a soup kitchen and distributed food to the poor during a famine following a drought.

His letters show that he actively worked to reform thieves and prostitutes. They also show him encouraging his clergy not to be tempted by wealth or the comparatively easy life of a priest, and that he personally took care in selecting worthy candidates for holy orders. He also had the courage to criticize public officials who failed in their duty of administering justice. At the same time, he preached every morning and evening in his own church to large congregations. In addition to all the above, he built a large complex just outside Caesarea, called the Basiliad, which included a poorhouse, hospice, and hospital, and was compared by Gregory of Nazianzus to the wonders of the world.

His zeal for orthodoxy did not blind him to what was good in an opponent; and for the sake of peace and charity, he was content to waive the use of orthodox terminology when it could be surrendered without a sacrifice of truth. The Emperor Valens, who was an adherent of the Arian philosophy, sent his prefect Modestus to at least agree to a compromise with the Arian faction. Basil’s adamant negative response prompted Modestus to say that no one had ever spoken to him in that way before. Basil replied, “Perhaps you have never yet had to deal with a bishop.” Modestus reported back to Valens that he believed nothing short of violence would avail against Basil. Valens was apparently unwilling to engage in violence. He did however issue orders banishing Basil repeatedly, none of which succeeded. Valens came himself to attend when Basil celebrated the Divine Liturgy on the Feast of the Theophany (Epiphany), and at that time was so impressed by Basil that he donated to him some land for the building of the Basiliad. This interaction helped to define the limits of governmental power over the church.

Basil then had to face the growing spread of Arianism. This belief system, which denied that Christ was consubstantial with the Father, was quickly gaining adherents and was seen by many, particularly those in Alexandria most familiar with it, as posing a threat to the unity of the church. Basil entered into connections with the West, and with the help of Athanasius, he tried to overcome its distrustful attitude toward the Homoiousians. The difficulties had been enhanced by bringing in the question as to the essence of the Holy Spirit. Although Basil advocated objectively the consubstantiality of the Holy Spirit with the Father and the Son, he belonged to those, who, faithful to Eastern tradition, would not allow the predicate homoousios to the former; for this he was reproached as early as 371 by the Orthodox zealots among the monks, and Athanasius defended him.

Basil corresponded with Pope Damasus in the hope of having his aid and encouragement against triumphant Arianism; the pope, however, cherished some degree of suspicion against the Cappadocian Doctor.

Death and legacy

Basil died before the factional disturbances ended. He suffered from liver disease; excessive ascetic practices also contributed to his early demise. Historians disagree about the exact date Basil died. The great institute before the gates of Caesarea, the Ptochoptopheion, or “Basileiad”, which was used as poorhouse, hospital, and hospice became a lasting monument of Basil’s episcopal care for the poor. Many of St. Basil’s writings and sermons, specifically on the topics of money and possessions, continue to influence modern Christianity.

Who is St. Gregory of Nazianzus?

Gregory of Nazianzus (Greek: Γρηγόριος ὁ Ναζιανζηνός, romanized: Grēgorios ho Nazianzēnos; c. 329 – 25 January 390), also known as Gregory the Theologian or Gregory Nazianzen, was an early Roman Christian theologian and prelate who served as Archbishop of Constantinople from 380 to 381. He is widely considered the most accomplished rhetorical stylist of the patristic age. As a classically trained orator and philosopher, he infused Hellenism into the early Church, establishing the paradigm of Byzantine theologians and church officials.

Gregory made a significant impact on the shape of Trinitarian theology among both Greek and Latin-speaking theologians, and he is remembered as the “Trinitarian Theologian”. Much of his theological work continues to influence modern theologians, especially in regard to the relationship among the three Persons of the Trinity. Along with the brothers Basil the Great and Gregory of Nyssa, he is known as one of the Cappadocian Fathers.

Gregory of Nazianzus is a saint in both Eastern and Western Christianity. In the Catholic Church he is numbered among the Doctors of the Church; in the Eastern Orthodox Church and the Eastern Catholic Churches he is revered as one of the Three Holy Hierarchs, along with Basil the Great and John Chrysostom. He is considered one of the Great Fathers in both Eastern and Western Christianity. He was considered the patron saint of Kotromanić dynasty and medieval Bosnia during the first half of the 15th century, while Saint George, the miracle-worker, has been the patron saint since at least mid-13th century, although confirmed by the papacy much later in 1461. Saint Gregory the Great was also considered the patron of both the state and dynasty in the late 15th century.

He is also one of only three men in the life of the Orthodox Church who have been officially designated “Theologian” by epithet, the other two being John the Theologian (the Evangelist), and Symeon the New Theologian.

Biography

Early life and education

Gregory was born to Greek parents in the family estate of Karbala outside the village of Arianzus, near Nazianzus, in southwest Cappadocia. His parents, Gregory and Nonna, were wealthy land-owners. In AD 325, Nonna converted her husband, a Hypsistarian, to Christianity; he was subsequently ordained as bishop of Nazianzus in 328 or 329. The young Gregory and his brother, Caesarius, first studied at home with their uncle Amphylokhios. Gregory went on to study advanced rhetoric and philosophy in Nazianzus, Caesarea, Alexandria, and Athens. On the way to Athens his ship encountered a violent storm, and the terrified Gregory prayed to Christ that if He would deliver him, he would dedicate his life to His service. While at Athens, he developed a close friendship with his fellow student Basil of Caesarea, and also made the acquaintance of Flavius Claudius Julianus, who would later become the emperor known as Julian the Apostate. In Athens, Gregory studied under the famous rhetoricians Himerius and Proaeresius. He may have been baptized there, or shortly after his return to Cappadocia.

Priesthood

In 361, Gregory returned to Nazianzus and was ordained a presbyter by his father’s wish, who wanted him to assist with caring for local Christians. The younger Gregory, who had been considering a monastic existence, resented his father’s decision to force him to choose between priestly services and a solitary existence, calling it an “act of tyranny”. Leaving home after a few days, he met his friend Basil at Annesoi, where the two lived as ascetics. However, Basil urged him to return home to assist his father, which he did for the next year. Arriving at Nazianzus, Gregory found the local Christian community split by theological differences and his father accused of heresy by local monks. Gregory helped to heal the division through a combination of personal diplomacy and oratory.

By this time, Emperor Julian had publicly declared himself in opposition to Christianity. In response to the emperor’s rejection of the Christian faith, Gregory composed his Invectives Against Julian between 362 and 363. Invectives asserts that Christianity will overcome imperfect rulers such as Julian through love and patience. This process as described by Gregory is the public manifestation of the process of deification (theosis), which leads to a spiritual elevation and mystical union with God. Julian resolved, in late 362, to vigorously prosecute Gregory and his other Christian critics; however, the emperor perished the following year during a campaign against the Persians. With the death of the emperor, Gregory and the Eastern churches were no longer under the threat of persecution, as the new emperor Jovian was an avowed Christian and supporter of the church.

Gregory spent the next few years combating Arianism, which threatened to divide the region of Cappadocia. In this tense environment, Gregory interceded on behalf of his friend Basil with Bishop Eusebius of Caesarea (Mazaca). The two friends then entered a period of close fraternal cooperation as they participated in a great rhetorical contest of the Caesarean church precipitated by the arrival of accomplished Arian theologians and rhetors. In the subsequent public debates, presided over by agents of the Emperor Valens, Gregory and Basil emerged triumphant. This success confirmed for both Gregory and Basil that their futures lay in administration of the Church. Basil, who had long displayed inclinations to the episcopacy, was elected bishop of the see of Caesarea in Cappadocia in 370.

Episcopate in Sasima and Nazianzus

Gregory was ordained Bishop of Sasima in 372 by Basil. Basil created this see in order to strengthen his position in his dispute with Anthimus, bishop of Tyana. The ambitions of Gregory’s father to have his son rise in the Church hierarchy and the insistence of his friend Basil convinced Gregory to accept this position despite his reservations. Gregory would later refer to his episcopal ordination as forced upon him by his strong-willed father and Basil. Describing his new bishopric, Gregory lamented how it was nothing more than an “utterly dreadful, pokey little hole; a paltry horse-stop on the main road … devoid of water, vegetation, or the company of gentlemen … this was my Church of Sasima!” He made little effort to administer his new diocese, complaining to Basil that he preferred instead to pursue a contemplative life.

By late 372, Gregory returned to Nazianzus to assist his dying father with the administration of his diocese. This strained his relationship with Basil, who insisted that Gregory resume his post at Sasima. Gregory retorted that he had no intention to continue to play the role of pawn to advance Basil’s interests. He instead focused his attention on his new duties as coadjutor of Nazianzus.

It was around this time that his sister, Saint Gorgonia, died, and he preached a eulogy at her funeral.

Following the deaths of his mother and father in 374, Gregory continued to administer the Diocese of Nazianzus but refused to be named bishop. Donating most of his inheritance to the needy, he lived an austere existence. At the end of 375, he withdrew to a monastery at Seleukia, living there for three years. Near the end of this period his friend Basil died. Although Gregory’s health did not permit him to attend the funeral, he wrote a heartfelt letter of condolence to Basil’s brother, Gregory of Nyssa, and composed twelve memorial poems dedicated to the memory of his departed friend. (The Greek Anthology, book I epigram 86 and book VIII epigrams 2–11).

Gregory at Constantinople

Upon the death of Emperor Valens in 378, the accession of Theodosius I, a steadfast supporter of Nicene orthodoxy, was good news to those who wished to purge Constantinople of Arian and Apollinarian domination. The exiled Nicene party gradually returned to the city. From his deathbed, Basil reminded them of Gregory’s capabilities and likely recommended his friend to champion the Trinitarian cause in Constantinople.

In 379, the Antioch synod and its archbishop, Meletios, asked Gregory to go to Constantinople to lead a theological campaign to win over that city to Nicene orthodoxy. After much hesitation, Gregory agreed. His cousin Theodosia offered him a villa for his residence; Gregory immediately transformed much of it into a church, naming it Anastasia, “a scene for the resurrection of the faith”. From this little chapel he delivered five powerful discourses on Nicene doctrine, explaining the nature of the Trinity and the unity of the Godhead. Refuting the Eunomian denial of the Holy Spirit’s divinity, Gregory offered this argument:

Look at these facts: Christ is born, the Holy Spirit is His Forerunner. Christ is baptized, the Spirit bears witness to this … Christ works miracles, the Spirit accompanies them. Christ ascends, the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles appertaining to God do not apply also to Him, except for Unbegotten and Begotten? I tremble when I think of such an abundance of titles, and how many Names they blaspheme, those who revolt against the Spirit!

Gregory’s homilies were well received and attracted ever-growing crowds to Anastasia. Fearing his popularity, his opponents decided to strike. On the vigil of Easter in 379, an Arian mob burst into his church during worship services, wounding Gregory and killing another bishop. Escaping the mob, Gregory next found himself betrayed by his erstwhile friend, the philosopher Maximus the Cynic. Maximus, who was in secret alliance with Peter, bishop of Alexandria, attempted to seize Gregory’s position and have himself ordained bishop of Constantinople. Shocked, Gregory decided to resign his office, but the faction faithful to him induced him to stay and ejected Maximus. This episode left Gregory embarrassed, and exposed him to criticism as a provincial simpleton unable to cope with the intrigues of the imperial city.

Affairs in Constantinople remained confused as Gregory’s position was still unofficial, and Arian priests yet occupied many important churches. The arrival of the emperor Theodosius in 380 settled matters in Gregory’s favor. The emperor, determined to eliminate Arianism, expelled Bishop Demophilus. Gregory was subsequently enthroned as bishop of Constantinople at the Basilica of the Apostles, replacing Demophilus.

Second Ecumenical Council and retirement to Nazianzus

Theodosius wanted to further unify the entire empire behind the orthodox position and decided to convene a church council to resolve matters of faith and discipline. Gregory was of similar mind in wishing to unify Christianity. In the spring of 381 they convened the Second Ecumenical Council in Constantinople, which was attended by 150 Eastern bishops. After the death of the presiding bishop, Meletius of Antioch, Gregory was selected to lead the council. Hoping to reconcile the West with the East, he offered to recognize Paulinus as Patriarch of Antioch. The Egyptian and Macedonian bishops who had supported Maximus’s ordination arrived late for the council. Once there, they refused to recognise Gregory’s position as head of the church of Constantinople, arguing that his transfer from the See of Sasima was canonically illegitimate.

Gregory was physically exhausted and worried that he was losing the confidence of the bishops and the emperor. Rather than press his case and risk further division, he decided to resign his office: “Let me be as the Prophet Jonah! I was responsible for the storm, but I would sacrifice myself for the salvation of the ship. Seize me and throw me … I was not happy when I ascended the throne, and gladly would I descend it.” He shocked the council with his surprise resignation and then delivered a dramatic speech to Theodosius asking to be released from his offices. The emperor, moved by his words, applauded, commended his labor, and granted his resignation. The Council asked him to appear once more for a farewell ritual and celebratory orations. Gregory used this occasion to deliver a final address (Or. 42) and then departed.

Returning to his homeland of Cappadocia, Gregory once again resumed his position as bishop of Nazianzus. He spent the next year combating the local Apollinarian heretics and struggling with periodic illness. He also began composing De Vita Sua, his autobiographical poem. By the end of 383 he found his health too feeble to cope with episcopal duties. Gregory established Eulalius as bishop of Nazianzus and then withdrew into the solitude of Arianzum. After enjoying six peaceful years in retirement at his family estate, he died on 25 January in 390.

Gregory faced stark choices throughout his life: Should he pursue studies as a rhetor or philosopher? Would a monastic life be more appropriate than public ministry? Was it better to blaze his own path or follow the course mapped for him by his father and Basil? Gregory’s writings illuminate the conflicts which both tormented and motivated him. Biographers suggest that it was this dialectic which defined him, forged his character, and inspired his search for meaning and truth.

Legacy

Theological and other works

Gregory’s most significant theological contributions arose from his defense of the doctrine of the Trinity. He is especially noted for his contributions to the field of pneumatology—that is, theology concerning the nature of the Holy Spirit. In this regard, Gregory is the first to use the idea of procession to describe the relationship between the Spirit and the Godhead: “The Holy Spirit is truly Spirit, coming forth from the Father indeed but not after the manner of the Son, for it is not by generation but by procession, since I must coin a word for the sake of clearness.” Although Gregory does not fully develop the concept, the idea of procession would shape most later thought about the Holy Spirit.

He emphasized that Jesus did not cease to be God when he became a man, nor did he lose any of his divine attributes when he took on human nature. Furthermore, Gregory asserted that Christ was fully human, including a full human soul. He also proclaimed the eternality of the Holy Spirit, saying that the Holy Spirit’s actions were somewhat hidden in the Old Testament but much clearer since the ascension of Jesus into Heaven and the descent of the Holy Spirit at the feast of Pentecost.

In contrast to the Neo-Arian belief that the Son is anomoios, or “unlike” the Father, and with the Semi-Arian assertion that the Son is homoiousios, or “like” the Father, Gregory and his fellow Cappadocians maintained the Nicaean doctrine of homoousia, or consubstantiality of the Son with the Father. The Cappadocian Fathers asserted that God’s nature is unknowable to man; helped to develop the framework of hypostases, or three persons united in a single Godhead; illustrated how Jesus is the eikon of the Father; and explained the concept of theosis, the belief that all Christians can be assimilated with God in “imitation of the incarnate Son as the divine model.”

Some of Gregory’s theological writings suggest that, like his friend Gregory of Nyssa, he may have supported some form of the doctrine of apocatastasis, the belief that God will bring all of creation into harmony with the Kingdom of Heaven. This led Philip Schaff and late-nineteenth century Christian universalists such as J. W. Hanson to describe Gregory’s theology as universalist. This view of Gregory is also held by some modern theologians such as John Sachs, who said that Gregory had “leanings” toward apocatastasis, but in a “cautious, undogmatic” way. However, it is not clear or universally accepted that Gregory held to the doctrine of apocatastasis.

Apart from the several theological discourses, Gregory was also one of the most important early Christian men of letters, a very accomplished orator, even perhaps one of the greatest of his time. Gregory was also a very prolific poet who wrote theological, moral, and biographical poems. The book VIII of the Greek Anthology contains exclusively 254 epigrams of his.

Influence

Gregory’s great nephew Nichobulos served as his literary executor, preserving and editing many of his writings. A cousin, Eulalios, published several of Gregory’s more noteworthy works in 391. By 400, Rufinius began translating his orations into Latin. As Gregory’s works circulated throughout the empire they influenced theological thought. His orations were cited as authoritative by the First Council of Ephesus in 431. By 451 he was designated Theologus, or Theologian by the Council of Chalcedon – a title held by no others save John the Apostle and Symeon the New Theologian (949–1022 AD). He is widely quoted by Eastern Orthodox theologians and highly regarded as a defender of the Christian faith. His contributions to Trinitarian theology are also influential and often cited in the Western churches. Paul Tillich credits Gregory of Nazianzus for having “created the definitive formulae for the doctrine of the trinity”. Additionally, the Liturgy of St Gregory the Theologian in use by the Coptic Church is named after him.

Relics

Following his death, Gregory was buried at Nazianzus. His relics, consisting of portions of his body and clothing, were transferred to Constantinople in 950, into the Church of the Holy Apostles. Part of the relics were taken from Constantinople by Crusaders during the Fourth Crusade, in 1204, and ended up in Rome. On 27 November 2004, those relics, along with those of John Chrysostom, were returned to Constantinople (now Istanbul) by Pope John Paul II, with the Vatican retaining a small portion of both. The relics are now enshrined in the Patriarchal Cathedral of St. George in the Fanar.

Death

During the six years of life which remained to him after his final retirement to his birthplace, Gregory composed the greater part of his copious poetical works. These include a valuable autobiographical poem of nearly 2,000 lines; about one hundred other shorter poems relating to his past career; and a large number of epitaphs, epigrams, and epistles to well-known people during that era. The poems that he wrote that dealt with his personal affairs refer to the continuous illness and severe sufferings (physical and spiritual) which assailed him during his last years. In the tiny plot of ground at Arianzus, all that remained to him of his rich inheritance was by a fountain near which there was a shady walk. Gregory retired here to spend his days as a hermit. It was during this time that he decided to write theological discourses and poetry of both a religious and an autobiographical nature. He would receive occasional visits from intimate friends, as well as visits from strangers who were attracted to his retreat by his large reputation for sanctity and learning. He died about 25 January 390, although the exact date of his death is unknown.

What do you eat for the Feast Day of St. Basil the Great and St. Gregory of Nazianzus?

There are a lot of traditions surrounding these two ancient Church Fathers, revered both by the Western Church and Eastern Church. I have settled on something that sounds tasty, brought to my attention by CatholicCuisine:

Lakror (St. Basil Meat Pie)

Lakror has an aromatic and tasty ground meat filling sandwiched between layers of crisp, buttery and flaky phyllo dough. Like many special dishes associated around the new year and Epiphany, this meat pie may contain a hidden trinket, such as a coin, to represent the Baby Jesus hiding from King Herod. Traditionally, the one who finds the coin in his/her slice will be blessed with good luck in the coming year!

Recipe

(Adapted from Cooking with the Saints by Ernst Schuegraf)

Ingredients

• 1 ½ tablespoons butter
• ¼ cup onion, finely chopped
• 1 teaspoon minced garlic
• ¾ pound lean ground meat (we used beef but it is traditionally a mixture of ground beef and lamb)
• ½ teaspoon salt
• 1 teaspoon dried oregano
• pepper to taste
• ¼ cup fresh parsley, minced
• ¼ cup cooked rice
• 3 eggs
• 1 (8 ounces) package of phyllo dough, defrosted according to the package instructions
• ½ cup butter, melted

Directions

In a skillet, melt the butter over medium heat. Saute the onions until transparent. Add the ground meat and stir to break up any large chunks. Season with garlic, salt, oregano and pepper. Drain off any grease.

Mix in the parsley, rice and eggs until well blended. Set aside.

Cut the phyllo dough sheets to fit a 9 x 13-inch rectangle or 10×10-inch square baking pan. Brush the bottom of the pan with melted butter. Lay a sheet of the phyllo dough on the bottom, brush with melted butter, add another sheet, brush with butter again and repeat until half of the sheets (about 10) are layered on top of each other. Spread the meat mixture evenly on this layer. Place a clean coin on top of the meat (optional).

Lay a sheet of phyllo dough on top of the meat mixture, brush with melted butter, add another sheet, brush with butter again and repeat until all sheets of phyllo dough are used. Use a sharp knife to score down the meat pie for easier cutting after it is baked. Bake in a preheated oven at 375 degrees F for 35-45 minutes or until golden. Remove from the oven. Slice the pie using the score marks as guides. Serve immediately.

What is a prayer to say for the Feast Day of St. Basil the Great and St. Gregory of Nazianzus?

via PrayersandPetitions:

PRAYER

O noble Bishops and Doctors Basil and Gregory, we ask for your continued intercession to enlighten our minds to the truths of our faith, to remove the dark shadows that cause confusion, and to assist us in recognizing that good theology understands God as He understands Himself. When you gave us good teaching you gave us God. We seek nothing more.

When is the Feast Day of St. Basil the Great and St. Gregory of Nazianzus celebrated?

St. Basil the Great’s Feast Day is celebrated as follows:

• 1 January and 30 January (Byzantine Christianity)
• 2 January (General Roman Calendar; Anglicanism)
• 14 January, Thout 6 (Coptic Orthodox Church)
• ጥር 6 (Ethiopian Christianity)
• 10 January (Lutheran Church–Missouri Synod; Wisconsin Evangelical Lutheran Synod)
• 14 June (General Roman Calendar from 13th century to 1969; Episcopal Church)
• Thout 13 (Coptic Christianity)
• መስከረም 13 (Ethiopian Christianity)

St. Gregory of Nazianzu’s Feast Day is celebrated as follows:

• Catholic Church: General Roman Calendar: 2 January
• General Roman Calendar of 1960: 9 May
• Eastern Catholic and Orthodox Churches: 25 January (primary feast day)
• 30 January (Three Great Hierarchs)
• Anglican Communion: 2 January
• Lutheran Church: 10 January (LCMS); 14 June (ELCA)
• Armenian Apostolic Church: Saturday before the fourth Sunday of the Transfiguration or Saturday before the third Sunday of the Nativity^[3]

I hope everyone who celebrates has a wonderful day!