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St. Gregory of Nyssa was educated by his brother, St. Basil, and afterwards ordained a lector, but he soon abandoned that function, opened a school of rhetoric and married. After the death of his wife he was persuaded by Gregory Nazianzen to enter the monastery founded by Basil in Pontus. In 371 Gregory was ordained bishop of Nyssa, but five years later he was accused of financial negligence and deposed by a synod in 376. However, when the Arian Emperor Valens died in 378, Gregory returned to Nyssa,air jordan 6 outlet and when his brother Basil died in 379, he dedicated himself to ecclesiastical affairs and became a great leader of the Church in Cappadocia until his death in 394. Most of Gregory's writings were composed in the period extending from 382 to 394. His dogmatic works were directed to the refutation of the Arian heresy and the Christological heresy of Apollinaris, and an explanation of Catholic belief in the Trinity. He also composed a summary of Catholic doctrine, Oratio catechetica magna (PG 45, 9-106), and wrote several works of scriptural exegesis, one of them a continuation of Basil's commentary on Genesis and the other a treatise on man. The rest of his exegetical works treat of Christian perfection and mystical union: De vita Moysis (PG 44, 297-430); In psalmorum inscriptiones (PG 44, 431-608); In ecclesiasten homiliae (PG 44, 616-753); In Canticum Canticorum (PG 44, 756-1120); De oratione dominica (PG 44, 1120-1193); De beatitudinibus (PG 44, 1193-1302). Finally, among his strictly ascetical writings we find De virginitate (PG 46, 317-416), composed before he became a bishop; De vita Macrinae (PG 46, 959-1000), the life of his own sister and'a marvelous example of early hagiography; De instituto christiano (PG 46, 287-306), a definitive synthesis of his teaching on Christian spirituality; De perfectione (PG 46, 251-286) and De castigatione (PG 46, 307-316).cheap air jordan 13 It is only in recent times that St. Gregory of Nyssa has been properly appreciated, and this is due in large part to the scholarly work of Hans Urs von Balthasar, Jean Daniélou, Werner Jaeger and Walther V?lker.(24) The first thing the reader notices in the writings of Gregory of Nyssa is his generous use of concepts and terminology borrowed from Greek philosophy; so much so, that he has been accused of pure Platonism.(25) As a philosopher, Gregory did follow the system of Plato; as a theologian he was influenced by Origen, but without falling into the errors of the latter.(26) Quasten has shown that Gregory did not hesitate to criticize pagan philosophy and to compare it with the barren daughter of the Egyptian king (Ex. 2:1-10): "Childless indeed is pagan philosophy; always in pains of childbirth, it never engenders living offspring. What fruit has philosophy brought forth worthy of such labor?" Nevertheless, "there is, indeed, something in pagan learning which is worthy of being united to us for the purpose of engendering virtue. It must not be rejected.(27) St. Gregory states the following rule for the use of philosophy in relation to revealed truths: "We are not allowed to affirm what we please. We make Holy Scripture the rule and the measure of every tenet. We approve of that alone which may be made to harmonize with the intention of those writings.(28) Bouyer describes Gregory's method as follows: The basis of Gregory's thought, in fact, remains -- Christian and biblical, at the school of Origen, whom he understood perhaps better than anyone else, but used with the sovereign freedom which is always his .... In general, his thought goes through three successive stages. At the starting point comes the biblical, Christian intuition, grasped in a text or a theme that he draws from tradition, Philo or Origen often being his guides. Then comes the compact and very personal expression of this intuition in the philosophic language that is his own, and here we must be on guard against too quickly interpreting its terms as we might if we found them in Plato, in later Stoicism, or even in Plotinus. And, finally, this thought is unfolded by a return to the Bible in which the connections, not only with a single isolated text, but with the whole current of tradition, are indicated and justified. One last feature characteristic of his time has been brought out very happily by Fr. Daniélou: we must never forget that the context of his most personal meditations always remains liturgical. It is within baptismal and eucharistic perspectives that his thoughts develop and that his spirituality is to be understood.