[Rank]
S. Gregorii Nazianzi Episcopi Confessoris Ecclesiae Doctoris;;Duplex;;3;;vide C4a

[RankTrident]
S. Gregorii Nazianzi Episcopi Confessoris;;Duplex;;3;;vide C4a

[Rule]
vide C4a;
9 lectiones

[Name]
Gregory

[Oratio]
O God, who didst give blessed Gregory to be thy pople's minister in eternal salvation grant we pray, that that we who have him for teacher of life here on earth, may also deserve now that he is in heaven, to have him for an advocate
$Per Dominum.

[Lectio4]
Gregory, to whom, is commonly given, on account of his extraordinary depth of sacred learning, the title of " the Divine," was a noble Cappadocian, born at Nazianzus in that country, and educated at Athens along with St Basil, with whom likewise, when they had acquired knowledge in divers branches of earthly learning, he gave himself up to learn the things of God. This they did for some years in a Monastery, framing their opinions, not out of their own heads, but according to the interpretation arrived at by the wisdom and decision of the antients. They were both distinguished by power of doctrine and holiness of life they were both called to the duty of preaching the Gospel of truth and through the Gospel they both begat many sons unto Christ.

[Lectio5]
Gregory after a while returned home. He was first made Bishop of Sasima, and afterwards administered the Church at Nazianzus. Then he was called to rule the Church of Constantinople. That city, which he found reeking with heresy, he purged, and brought again to the Catholic faith. But this, which deserved for him the warmest love of all men, raised up many enemies. Among the Bishops themselves there was a great party against him, and to still their contentions, he, of his own free will, gave up his see, saying with the Prophet Jonah "Take me up, and cast me forth into the sea so shall the sea be calm unto you for I know that for my sake this great tempest is upon you," (i. 12.) So he went his way back again to Nazianzus, and when he had seen that Eulalius was set over that Church, he gave himself up altogether to think and write concerning the things of God.

[Lectio6]
He wrote much, both in prose and verse, with wonderful godliness and eloquence. According to the judgment of learned and holy men, there is nothing in his writings which anywhere strays from the line of true godliness and Catholic truth, and not a single word which any one can justly call in doubt. He was one of the latest champions of the doctrine that the Son is of one substance with~
the Father. No one has ever won greater praise for goodness of life, neither was~
any man more earnest in prayer. During the reign of the Emperor Theodosius he dwelt in the country after the manner of a monk, and unceasingly taken up with writing and reading, until, in a good old age, he laid down his earthly, to enter on an heavenly life.

[Lectio94]
Gregory Nazianzus, a noble Cappadocian, earned the name of The Divine from his extraordinary knowledge of the sacred sciences. It was to these that he turned after being educated at Athens, together with St. Basil, in every branch of learning. He was first made Bishop of Sosima and then administered the Church of Nazianzus. Summoned to rule over the Church of Constantinople, he purged the city of heretical errors and brought it back to the Catholic faith. Although this deed should have won him the love of all, it earned him the hatred of many ; so that, when a great quarrel had arisen among the bishops on his account, he resigned his See voluntarily, making his own the words of the prophet Jonah : If this storm hath arisen on my account, then throw me into the sea, that you may cease to be tossed about. He returned to Nazianzus, and having arranged that Eulalius should be its bishop, devoted himself wholly to prayer and the study of divine things. He wrote many famous works, both in prose and in verse, and was a most ardent defender of the doctrine of the consubstantiality of the Son with the Father. When Theodosius was emperor, Gregory, now grown old, departed to the life of heaven.
&teDeum

[Lectio7]
Lectio sancti Evangelii secundum Matthaeum
!Matt 5:13-19
In illo tempore: Dixit Jesus discipulis suis: Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? It reliqua.
_
Homilia sancti Angustini Episcopi
!Lib. 1 de Sermone Domini in monte, cap. 6
Ostendit Dominus fatuos esse judicandos, qui temporalium bonorum vel copiam sectantes vel inopiam metuentes, amittunt aeterna, quae nec dari possunt ab hominibus nec auferri. Itaque, si sal infatuatum fuerit, in quo salietur? Id est, si vos, per quos condiendi sunt quodammodo populi, metu persecutionum temporalium amiseretis regna caelorum; qui erunt homines, per quos a vobis error auferatur, cum vos elegerit Deus, per quos errorem auferat ceterorum? Ergo ad nihilum valet sal infatuatum, nisi ut mitatur foras et calcetur ab hominibus. Non itaque calcatur ab hominibus qui patititur persecutionem; sed qui, persecutionem timendo, infatuatur. Calcari enim non potest nisi inferior; sed inferior non est, qui, quamvis corpore multa in terra sustineat, corde tamen fixus in caelo est.

[Lectio8]
Vos estis lumen mundi. Quomodo dixit superius sal terrae, sic nunc dicit lumen mundi. Nam, neque superius ista terra accipienda est, quam pedibus corporeis calcamus; sed homines qui in terra habitant, vel etiam peccatores, quorum condiendis et exstinguendis putoribus apostolicum salem Dominus misit. Et hic mundum non caelum et terram, sed homines qui sunt in mundo vel diligunt mundum, oportet intelligi; quibus illuminandis Apostoli missi sunt. Non potest civitas abscondi super montem posita; id est, fundata super insignem magnamque justitiam, quam significat etiam ipse mons, in quo disputat Dominus.

[Lectio9]
Neque secundum lucernam, et ponunt eam sub modo. Quid putamus, ita esse dictum sub modo, ut occultatio tantum lucernae accipienda sit? tanquam si diceret. Nemo accendit lucernam, et occultat illam. An aliquid etiam modus significat? ut hoc sit ponere lucernam sub modo, superiora facere corporis commoda, quam prĉdicationem ueritatis, ut ideo quisque ueritatem non prĉdicet, dum timet ne aliquid in rebus corporalibus molestiĉ patiatur. Et bene modius dicitur, siue propter retributionem mensurĉ, qua quisque recipiet quĉ gessit in corpore; ut illic, inquit Apostolus, recipiat unusquisque quĉ gessit in corpore: et tamquam de hoc modio corporis alio loco dicant, In qua mensura mensi fueritis, in ea remetietur uobis. Sine quoniam temporalia bona, quĉ corpore peraguntur, certa dierum mensura et inchoantur, et transeunt.
