Orations (other than the Theological Orations) 1.1–1.7
Greek text: PG 35–36.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 7 (1894), Select Orations.
Chapter 1
1.1PG 35:395
᾿Αναστάσεως ἡμέρα, καὶ ἡ ἀρχὴ δεξιὰ, καὶ λαμπρυνθῶμεν τῇ πανηγύρει, καὶ ἀλλήλους περιπτυξώμεθα’ εἴπωμεν, ἀδελφοὶ, καὶ τοῖς μισοῦσιν ἡμᾶς, μὴ ὅτι τοῖς δι᾽ ἀγάπην τι πεποιγχόσιν, ἣ πεπονθόσι συγχωρήσωμεν πάντα τῇ ἀναστάσει· δῶμεν συγγνώμην ἀλλήλοις, ἐγώ τε ὃ τυραννγθεὶς τὴν καλὴν τυραννίδα, τοῦτο γὰρ νῦν προστίθημι, καὶ ὑμεῖς οἱ βραδυτῆτος, ὡς τάχα γε κρείττων αὕτη καὶ τιμιωτέρα Θεῷ τῆς ἑτέρων ταχυτῆτος· ἀγαθὸν γὰρ καὶ ὑποχωρῆσαι Θεῷ τι μικρὸν, ὡς Μωῦσῆς ἐκεῖνος τὸ παλαιὸν, καὶ Ἱερεμίας ὕττερον, καὶ προσδραμεῖν οἰϊτη ἃς ροβίοα ἢ γαη ἢ, δὲ γι γϑιβ δή γνο- ἑτοίμως καλοῦντι, ὡς ᾿Ααρών τε καὶ Ἡσαΐας, μόνον εὐσεθῶς ἀμφότερα, τὸ μὲν διὰ τὴν οἰκείαν ἀσθένειαν τὸ δὲ διὰ τὴν τοῦ καλοῦντος δύναμιν.
᾿Anastaseōs hēmera, kai hē archē dexia, kai lamprynthōmen tę̄ panēgyrei, kai allēlous periptyxōmetha’ eipōmen, adelphoi, kai tois misousin hēmas, mē hoti tois di᾽ agapēn ti pepoinchosin, hē peponthosi synchōrēsōmen panta tę̄ anastasei; dōmen syngnōmēn allēlois, egō te ho tyranngtheis tēn kalēn tyrannida, touto gar nyn prostithēmi, kai hymeis hoi bradytētos, hōs tacha ge kreittōn hautē kai timiōtera Theǭ tēs heterōn tachytētos; agathon gar kai hypochōrēsai Theǭ ti mikron, hōs Mōysēs ekeinos to palaion, kai Hieremias hytteron, kai prosdramein oiïtē has robioa ē gaē ē, de gi gϑib dē gno- hetoimōs kalounti, hōs ᾿Aarōn te kai Hēsaïas, monon eusethōs amphotera, to men dia tēn oikeian astheneian to de dia tēn tou kalountos dynamin.
It is the day of the Resurrection, and the beginning is auspicious; let us be made radiant by the festival and embrace one another. Let us say “brothers” even to those who hate us, not to speak of those who have done or suffered something out of love; let us forgive everything for the sake of the Resurrection. Let us grant pardon to one another: I, who was subjected to the noble tyranny (for this I now add), and you who … my slowness; for perhaps this slowness is better and more precious to God than the haste of others. For it is good both to hold back from God a little, as the great Moses did of old and Jeremiah later, and to run readily to him when he calls, as Aaron and Isaiah did, provided both are done piously: the one because of one’s own weakness, the other because of the power of the One who calls.
Textual problem in this passage: see the notes.
Exod 4:10–13 (allusion, high confidence) · Jer 1:6 (allusion, high confidence) · Exod 4:27 (allusion, medium confidence) · Isa 6:8 (allusion, high confidence)
Notes and citation
Summary: On Easter day Gregory asks for mutual forgiveness between himself, ordained by force, and the people who blamed his delay, and defends both holding back from God’s call and answering it at once.
- Oration 1, On Easter and on his slowness, preached at Nazianzus at Easter, after Gregory had fled from his ordination as presbyter by his father and then returned. “The noble tyranny” is his forced ordination. Words of the clause addressed to the people are lost in the scan (“…”); the sense is that they had blamed his slowness. A few words of Migne’s Latin translation interleaved in the scan text are not translated. Moses (Exod 4:10–13) and Jeremiah (Jer 1:6) hesitated; Aaron (Exod 4:27) and Isaiah (Isa 6:8) answered at once.
Cite (SBL): Gregory of Nazianzus, Or. 1.1 (PG 35:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-1
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
1.2PG 35
Μυστήριον ἔχρισέ με, μυστηρίῳ μικρὸν ὑπεχώρησα ὅσον ἐμαυτὸν ἐπισκέψασθαι· μυστηρίῳ καὶ συνεισέρχομαι καλὴν ἐπαγόμενος τῆ: ἐμῆς δειλίας καὶ ἀσθενείας ἐπίκουρον τὴν ἡμέραν, ἵν᾽ ὁ 4υἱ ΒΟ ΙΈΓΠῸ ἀ16 πιογίιἷς βυγγαχὶῖ, ἰΔ6πὶ (Σ σήμερον ἐκ νεκρῶν ἀναστὰς κἀμὲ χαινοποιήσῃ τῷ Τὸ ἅγιον Πάσχα. δῖ. ῬΑγ. ; ἀδαβὶ ἰῃ ρὶυπνεύματι, καὶ τὸν καινὸν ἐνδύσας ἄνθρωπον, δῷ δρὶτα ἱπηονοῖ,, πονοασυθ ἱπάυίαπι Βοπλϊηὸ·, τῇ καινῇ κτίδει τοῖς κατὰ Θεὸν γεννωμένοις, τλάστην ἀγαθὸν καὶ διδάσκαλον Χριστῷ καὶ συννεχρούμενον προθύμως καὶ συνανιστάμενον.
Mystērion echrise me, mystēriǭ mikron hypechōrēsa hoson emauton episkepsasthai; mystēriǭ kai syneiserchomai kalēn epagomenos tē: emēs deilias kai astheneias epikouron tēn hēmeran, hin᾽ ho 4hui BO IEGPO a16 piogiiis byngachii, iD6pi (S sēmeron ek nekrōn anastas kame chainopoiēsę̄ tǭ To hagion Pascha. di. RhAg. ? adabi ię̄ riypneumati, kai ton kainon endysas anthrōpon, dǭ drita hipēonoi,, ponoasyth hipauiapi Boplïēo;, tę̄ kainę̄ ktidei tois kata Theon gennōmenois, tlastēn agathon kai didaskalon Christǭ kai synnechroumenon prothymōs kai synanistamenon.
A mystery anointed me; before a mystery I withdrew a little, long enough to examine myself; with a mystery I also enter, bringing this day as a good ally for my cowardice and weakness, so that he who today rose from the dead may renew me too in the Spirit, and, clothing me with the new man, may give me to the new creation, to those who are born after God, as a good moulder and teacher for Christ, willingly dying with him and rising with him.
Eph 4:24 (allusion, high confidence) · 2 Cor 5:17 (allusion, medium confidence) · Rom 6:4–8 (echo, medium confidence)
Notes and citation
Summary: Gregory, anointed in a mystery, withdrew to examine himself and returns on Easter so that the risen Christ may renew him for his ministry.
- The “mystery” is his ordination; his return falls on the Easter mystery. The scan interleaves a few words of Migne’s Latin and the heading of his note (“The holy Pascha”) with the Greek; they are not translated. τλάστην read as πλάστην (“moulder”), by sense.
Topics: Church office
Cite (SBL): Gregory of Nazianzus, Or. 1.2 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-2
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
1.3PG 35
Χθὲς ὁ ἀμνὸς ἐσφάζετο, καὶ ἐχρίοντο αἱ φλιαὶ, καὶ ἐθρήνησεν Αἴγυπτος τὰ πρωτότοκα, καὶ ἡμᾶς παρῆλθεν ὁ ὀλοθρεύων, καὶ ἣ σφραγὶς φοδερὰ καὶ αἷμέερον καθαρῶς ἐφύγομεν Αἴγυπτον, καὶ Φαραὼ τὸν πικρὸν δεσπότην, καὶ τοὺς βαρεῖς ἐπιστάτας, καὶ τοῦ πηλοῦ καὶ τῆς πλινθείας ἢλευθερώθημεν· καὶ οὐδεὶς ὁ κωλύσων ἡμᾶς ἑορτάζειν Κυρίῳ τῷ Θεῷ ἡμῶν ἑορτὴν τὴν ἐξόδιον, καὶ ἑορτάζειν, οὐκ ἐν ζύἑἔῃ παιλαιᾷ κακίας καὶ πονηρίας, ἀλ.1) ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας, μηδὲν ἐπιφερομένους Αἰγυπτιαχοῦ καὶ ἀθέου φυράματος.·
Chthes ho amnos esphazeto, kai echrionto hai phliai, kai ethrēnēsen Aigyptos ta prōtotoka, kai hēmas parēlthen ho olothreuōn, kai hē sphragis phodera kai haimeeron katharōs ephygomen Aigypton, kai Pharaō ton pikron despotēn, kai tous bareis epistatas, kai tou pēlou kai tēs plintheias ēleutherōthēmen; kai oudeis ho kōlysōn hēmas heortazein Kyriǭ tǭ Theǭ hēmōn heortēn tēn exodion, kai heortazein, ouk en zyeeę̄ pailaią kakias kai ponērias, al.1) en azymois eilikrineias kai alētheias, mēden epipheromenous Aigyptiachou kai atheou phyramatos.;
Yesterday the lamb was slain, and the doorposts were anointed, and Egypt mourned its firstborn, and the destroyer passed us by, and the seal was fearful and venerable, and [we were walled in] by the blood. Today we have cleanly fled Egypt and Pharaoh, the bitter master, and the harsh overseers, and we have been freed from the clay and the brickmaking; and there is no one to prevent us from keeping to the Lord our God the feast of departure, and from keeping it “not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth,” bringing with us nothing of the Egyptian and godless dough.
Exod 12:6–7 (allusion, high confidence) · Exod 12:23 (allusion, high confidence) · Exod 12:29–30 (allusion, high confidence) · Exod 1:14 (allusion, medium confidence) · Exod 5:1 (allusion, medium confidence) · 1 Cor 5:8 (quotation, high confidence)
Notes and citation
Summary: Easter is described as the Passover and exodus: delivered from Egypt and Pharaoh, believers keep the feast with the unleavened bread of sincerity and truth.
- The scan runs several words together here (“αἷμέερον”): part of a clause about the blood and the word “today” survive; the words in brackets are supplied by sense. Scripture: Exod 12 (the Passover lamb, doorposts, firstborn, destroyer); Exod 1:14 and 5:6–19 (clay, bricks, overseers); Exod 5:1 (the feast in the wilderness); 1 Cor 5:7–8, quoted.
Topics: Easter and the church year
Cite (SBL): Gregory of Nazianzus, Or. 1.3 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-3
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
1.4PG 35
Χθὲς συνεσταυρούμην Χριστῷ, σήμερον συνδο--᾿ ρον· χθὲς συνεθαπτόμην. σήμερον συνεγείρομαι. ᾿Αλλὰ καρποφορήσωμεν τῷ ὑπὲρ ἡμῶν παθόντι καὶ ἀναστάντι. Χρυσόν με ἴσως οἴεσθε λέγειν, ἣ ἄργυρον, ἣ ὑφάσματα, ἣ λίθους τῶν διαφανῶν καὺ τιμίων, γῆς ῥέουσαν ὕλην, καὶ κάτω μένουταν, ἧς ἀεὶ τὸ πλεῖον ἔχουσιν οἱ κακοὶ καὶ δοῦλοι τῶν κάτω καὶ τοῦ κοσμοκράτορος Καρποφορήσωμεν ἡμᾶς αὐτοὺς, τὸ τιμιώτατον Θεῷ κτῆμα καὶ οἰκειότατον ἀποδῶμεν τῇ εἰχόνε (1[Ὶ τὸ κατ᾽ εἰκόνα, γνωρίσωμεν ἡμῶν τὸ ἀξίωμα, τιμήσωμεν τὸ ἀρχέτυπον, γνῶμεν τοῦ μυστηρίου τὴν δύναμιν, καὶ ὑπὲρ τίνος Χριστὸς
Chthes synestauroumēn Christǭ, sēmeron syndo--᾿ ron; chthes synethaptomēn. sēmeron synegeiromai. ᾿Alla karpophorēsōmen tǭ hyper hēmōn pathonti kai anastanti. Chryson me isōs oiesthe legein, hē argyron, hē hyphasmata, hē lithous tōn diaphanōn kau timiōn, gēs rheousan hylēn, kai katō menoutan, hēs aei to pleion echousin hoi kakoi kai douloi tōn katō kai tou kosmokratoros Karpophorēsōmen hēmas autous, to timiōtaton Theǭ ktēma kai oikeiotaton apodōmen tę̄ eichone (1[I to kat᾽ eikona, gnōrisōmen hēmōn to axiōma, timēsōmen to archetypon, gnōmen tou mystēriou tēn dynamin, kai hyper tinos Christos
Yesterday I was crucified with Christ; today I am glorified with him; … yesterday I was buried with him; today I rise with him. But let us bring our offering to him who suffered and rose again for us. Perhaps you think I mean gold, or silver, or woven fabrics, or transparent and precious stones, the fleeting matter of earth, which stays below and of which the wicked, the slaves of things below and of the ruler of this world, always have the larger share. Let us offer ourselves, the possession most precious to God and most his own; let us give back to the Image what is after the image; let us recognize our dignity, honour the Archetype, know the power of the mystery, and for whom Christ …
Textual problem in this passage: see the notes.
Gal 2:20 (allusion, high confidence) · Rom 6:4 (allusion, high confidence) · Col 2:12 (allusion, medium confidence) · Rom 8:17 (echo, medium confidence) · Gen 1:26–27 (allusion, high confidence) · Col 1:15 (allusion, medium confidence) · Eph 6:12 (echo, medium confidence)
Notes and citation
Summary: Gregory calls the hearers to offer to the risen Christ not riches but themselves, rendering to the Image what was made after the image.
- Part of a line is lost in the scan after “glorified with him” (“…”), and the section breaks off at the end (“…”). “The Image” is Christ; humans were made “after the image” (Gen 1:26–27). The “ruler of this world” (κοσμοκράτωρ) is the devil.
Cite (SBL): Gregory of Nazianzus, Or. 1.4 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-4
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
1.5PG 35
Γενώμεθα ὡς Χριστὸς, ἐπεὶ καὶ Χριστὸς ὡς ἡμεῖς· γενώμεθα θεοὶ δι᾽ αὐτὸν, ἐπειδὴ κἀκεῖνος δι’ ἡμᾶς ἄνθρωπος. Προσέλαδε τὸ χεῖρον, ἵνα δῷ τὸ βέλτιον· ἐπτώχευσεν ἵν᾽ ἡμεῖς τῇ ἐκείνου πτωχείᾳ Λουτήσωμεν· δούλου μορφὴν ἕλαόεν, ἵνα τὴν ἐλευπρὶ! [οτπθηι ποθ δοιη [ΘΓ μ68. οἱ υἱοὶ Ἰσραὴλ ἑορταῖς ἣ ταῖς πανηγύρεσι προσέφεν δῶρα τῷ Κυρίῳ κατὰ τὸν νόμον... παραινεῖ ἡμῖν Ρ ἅγιος Γρηγόριος ἑορτάσαι ὥσπερ ἐκεῖνοι. Παθόντι. (οἶδ!. ἀποθανόντι. 581᾽5 Δροβῖ. τυ ὅόῦν! (ογδπὶ δοοορὶϊ εἰ ΠΠ θα τίδίθιη γοοὶς θερίαν ἡμεῖς ἀπολάδωμεν· κατῆλθεν, ἵν᾽ ὑψωθῶ.. Ρόγθιθιβ. Ὀεοβοθηαὶι, υἱ ἀν πογϑίυγ. Τοηϊλῖυ8 μεν᾽ ἐπειράσθη, ἵνα νικήσωμεν· ἡτιμάσθη, ἵνα δοξάυἱ Υἱποθγθῆιυ5. Οοη!θιηρίαϑ 6δῖ, υἱ φίογί ἀθη- σῃ᾽ ἀπέθανεν, ἵνα σώσῃ· ἀνῆλθεν, ἵν᾽ ἐλκύσῃ πρὸς τοί. Μογιυμα εδῖ, υἱ υἰ6 πὶ ηοὈΐ8 ἈΠΈΓγγοὶ. Αβοθη- ἐἑχυτὸν κάτω κειμένους ἐν τῷ τῆς ἁμαρτίας πτώμαεἴς, ὧἱὐ μοεοδιὶ ἰᾶρβὺ ἰλυνὶ ᾿λοθι δὶ βαίρϑυπΒ τι. Πάντα διδότω τις, πάντα χαρποφορείτω τῷ δόντι ἐνῶ βεγοι, Οιμηΐδ αυϊδρίαπι ἀομδὶ : οπιπΐα οἱ, 4αὐΐ] ἑαυτὸν λυτρὸν ὑπὲρ ἡμῶν καὶ ἀντάλλαγμα διϊρβυπὶ γοάδπιριοι ργοιϊυπὶ ργο ποὶνΐβ ᾽·, οοΙ1ἢ- δώσει δὲ οὐδὲν τοιοῦτον οἷον ἑαυτὸν τοῦ μυστηρίου πὲ ιἰοηθπι· ἀδαΐι ᾽5, οἴεγαιί : ἢ}}}}} δυϊοπὴΒ ἀδίυγυ8 συνιέντα, καὶ δι᾽ ἐκεῖνον πάντα ὅσα ἐκεῖνος δι᾿ ἡμᾶς
Genōmetha hōs Christos, epei kai Christos hōs hēmeis; genōmetha theoi di᾽ auton, epeidē kakeinos di’ hēmas anthrōpos. Proselade to cheiron, hina dǭ to beltion; eptōcheusen hin᾽ hēmeis tę̄ ekeinou ptōcheią Loutēsōmen; doulou morphēn helaoen, hina tēn eleupri! [otpthēi poth doiē [ThG m68. hoi huioi Israēl heortais hē tais panēgyresi prosephen dōra tǭ Kyriǭ kata ton nomon... parainei hēmin R hagios Grēgorios heortasai hōsper ekeinoi. Pathonti. (oid!. apothanonti. 581᾽5 Drobi. ty hooun! (ogdpi doooriï ei PP tha tidithiē goois therian hēmeis apoladōmen; katēlthen, hin᾽ hypsōthō.. Rogthithib. Oeobothēaii, hui an pogϑiyg. Toēïliy8 men᾽ epeirasthē, hina nikēsōmen; hētimasthē, hina doxaui Huipothgthēiy5. Ooē!thiēriaϑ 6di, hui phiogi athē- sę̄᾽ apethanen, hina sōsę̄; anēlthen, hin᾽ elkysę̄ pros toi. Mogiyma edi, hui ui6 pi ēoOï8 APENngoi. Abothē- heechyton katō keimenous en tǭ tēs hamartias ptōmaeis, hōiy moeodii iarby ilyni ᾿lothi di bairϑypB ti. Panta didotō tis, panta charpophoreitō tǭ donti enō begoi, Oimēïd auïdriapi aomdi : opipïa hoi, 4auï] heauton lytron hyper hēmōn kai antallagma diïrbypi goadpirioi rgoiïypi rgo poinïb ᾽;, ooI1ē- dōsei de ouden toiouton hoion heauton tou mystēriou pe iioēthpi; adaïi ᾽5, oiegaii : ē}}}}} dyïopēB adiygy8 synienta, kai di᾽ ekeinon panta hosa ekeinos di᾿ hēmas
Let us become like Christ, since Christ also became like us; let us become gods because of him, since he too became man because of us. He took on the worse in order to give the better; he became poor so that we through his poverty might become rich; he took the form of a slave so that we might receive back freedom; he came down so that we might be lifted up; he was tempted so that we might conquer; he was dishonoured so that he might glorify us; he died so that he might save; he ascended so that he might draw to himself those who lay below in the fall of sin. Let each one give everything, offer everything to him who gave himself as a ransom and an exchange for us; but no one will give anything like himself, understanding the mystery and becoming for his sake all that he became for ours.
Textual problem in this passage: see the notes.
2 Cor 8:9 (quotation, high confidence) · Phil 2:7 (allusion, high confidence) · John 12:32 (allusion, high confidence) · 1 Tim 2:6 (allusion, high confidence) · Matt 20:28 (echo, medium confidence)
Notes and citation
Summary: Christ became what we are so that we might become what he is; the best offering in return is to give oneself to him.
- “Let us become gods” (γενώμεθα θεοί): Gregory’s language of deification, being made like God by grace through Christ. In this section the scan interleaves much of Migne’s Latin translation and some of his textual notes (e.g. a variant “died” for “suffered”); these are not translated. Λουτήσωμεν is read as πλουτήσωμεν (“become rich”), by sense. Scripture: 2 Cor 8:9; Phil 2:7; John 12:32; 1 Tim 2:6 and Matt 20:28 (ransom).
Topics: Christology, Deification
Cite (SBL): Gregory of Nazianzus, Or. 1.5 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-5
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
1.6PG 35
Καρποφοῤεῖ μὲν ὑμῖν, ὡς ὁρᾶτε, ποιμένα· τοῦ· ἢ0.8, 4υἱ διΐπιϑαι ροϑυΐ! ΡΓῸ οΥἶδθιϑ ρβδίογθπι τὸ γὰρ ἐλπίζει καὶ εὔχεται, καὶ παρ᾽ ὑμῶν αἰτεῖ τῶν οἴδειι : ἰʼος δηΐωι βρεγϑί, οἱ ἴῃ υοιἷβ ἢδθδὶ, οἱ ἃ γο- ὑπὸ χεῖρα ὁ ποιμὴν ὁ καλὸς, ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ υἱ8, 4υΪ δυβθεδιὶ8., ροβίυϊαι.,, ἀἐυρ!οοπι4υθ τὺ δʼ- τῶν προδάτων᾽ καὶ διπλοῦν ἀνθ᾽ ἁπλοῦ δίδωσιν γ]) οἱ δαΐρϑιιπι νοἱνὶς ἰγλάϊΐι, θδουΐυπ) δοπδοιυϊίβ ὑμῖν ἑαυτόν· καὶ ποιεῖται τὴν βακτηρίαν τοῦ γήνδοιίαπι δρί γἰιυ8 διηυθ ἱπδηϊπηδίο ἰδπιρ ρως βακτηρίαν τοῦ πνεύματος· καὶ προστίθησι τῷ δηϊηλίυπι δυ͵υηρῖι; μυΐς,, ἰηφυλπι, ραγοσγορίο οἱ ἀψύχῳ ναῷ τὸν ἔμψυχον, τῷ περικαλλεῖ, τῷ δὲ καὶ οαἰυ δι], διογύπ) φυλϊδουπαυθ ἰδπάδη [Πυὰ οἱ 4ι.8η- οὐρανίῳ, τὸν ὁποιονοῦν καὶ ἡλίκον, ἀλλ᾽ οὖν τὸν ἑαυυυἱυπιουπαάηα, οδίεγυαι ἰρδὶ οἰαγ βϑίθυπι, πὴυΐ!8 τῷ τιμιώτατον, καὶ αὐτὸν ἱδρῶσι πολλοῖς συντελεοἰἰδπιὶ βυύοτῖθη8 ἰἸαυογίθυ5 ὐδοϊυίυπι : δίᾳυθ εἱ]- σθέντα, καὶ πόνοις, εἴη δὲ εἰπεῖν, ὅτι καὶ τῶν πόνων ἰΩθογθι.5. ἀἰσηυπὶ δ σοῦ ᾿ἰοθϑι} βυδά4υ6 ο!ς ἄξιον· καὶ πάντα προστίθησιν ὑμῖν τὰ ἑαυτοῦ. μἷ8 γο ἱβ ρτοροηΐ!. Ὁ πιΐγαπι δηΐμιὶ πιδρι υὐΐηθπ, Ὧ τῆς μεγαλοψυχίας, ἧ, τό γε ἀληθέστερον εἰπεῖν, γα, εἱ τοί ἰο4 18Γ, ραίογηυπὶ ἀπιογοπ (δα ἰθ, τῆς φιλοτεχνίας· τὴν πολιὰν, τὴν νεότητα, τὸν ναὸν, ἠυνοηιυίοιη, ἐοιρίυ., ροηιΠ ο6ηι, (6ϑἰδίογθη), ἰ- τὸν ἀρχιερέα, τὸν χληροδότην, τὸν κληρονόμον, τοὺς γεάδιῃ, βδῦιποῦθδ, 4ιογυ ἀ6πνίογίο Παργαθδι!5: ἃ. λόγους, οὺς ἐποθεῖτε· καὶ τούτων οὐ τοὺς εἰκῇ, καὶ δεγΠ0ῃ65 αυΐάθιη, πο ἰθ πο ΓΘ οἱ ἢ) δΔοῦθπὶ δυῤηίδδ, α εἰς ἀέρα ῥέοντας, καὶ μέχρι τῆς ἀκοῆς ἱσταμένους, υἱιγᾶ δυγὸβ δι ϊθπὶ ΡΟΥΓΙβοηΐος, δ6 ἃ ἀλλ᾽ οὺς γράφει τὸ πνεῦμα, καὶ πλαξὶν ἐντυποῖ λιθέἅι:38 δρὶγιυ8 ἀδδογί1., [Δ᾽] Ἰαρίεἷ8 δοἷνθ ναῖις, εἴτουν σαρκίναις, οὐκ ἐξ ἐπιπολῆς χαρασσομέεὐγηαὶδ ἱπιργί ποι! ἰου ον δ6 δυρογἤοϊοίθ- νους, οὐδὲ ῥᾳδίως ἀπαλειφομένους, ἀλλ᾽ εἰς βάθος ἐνἰπϑου]ρίοδ, εἰ 48ὶ (κοἰ ἀοἰεγὶ φυεδηϊ, (ὃ βδιὰἋ σημαινομένους, οὐ μέλανι, ἀλλὰ χάριτι
Karpophorei men hymin, hōs horate, poimena; tou; ē0.8, 4hui diïpiϑai roϑyï! RGO oUidthiϑ rbdiogthpi to gar elpizei kai euchetai, kai par᾽ hymōn aitei tōn oideii : iʼos dēïōi bregϑi, hoi ię̄ yoiib ēdthdi, hoi ha go- hypo cheira ho poimēn ho kalos, ho titheis tēn psychēn hyper hui8, 4yÏ dybthedii8., robiyïai.,, aeur!oopi4yth ty dʼ- tōn prodatōn᾽ kai diploun anth᾽ haplou didōsin g]) hoi daïrϑiipi noinis iglaïïi, thdouïyp) dopdoiyïib hymin heauton; kai poieitai tēn baktērian tou gēndoiiapi dri giiy8 diēuth hipdēïpēdio idpir rōs baktērian tou pneumatos; kai prostithēsi tǭ dēïēliypi dy͵yērii? myïs,, iēphylpi, ragosgorio hoi apsychǭ naǭ ton empsychon, tǭ perikallei, tǭ de kai oaiy di], diogyp) phylïdoupauth idpadē [Pya hoi 4i.8ē- ouraniǭ, ton hopoionoun kai hēlikon, all᾽ oun ton heauyuiypioupaaēa, odiegyai irdi oiag bϑithypi, pēuï!8 tǭ timiōtaton, kai auton hidrōsi pollois synteleoiidpii byyotithē8 iIauogithy5 ydoïuiypi : diąuth hei]- sthenta, kai ponois, eiē de eipein, hoti kai tōn ponōn iŌthogthi.5. aisēupi d sou ᾿iothϑi} byda4y6 o!s axion; kai panta prostithēsin hymin ta heautou. mi8 go hib rtoroēï!. Ho piïgapi dēïmii pidri yyïēthp, Hō tēs megalopsychias, hē, to ge alēthesteron eipein, ga, hei toi io4 18G, raiogēupi apiogop (da ith, tēs philotechnias; tēn polian, tēn neotēta, ton naon, ēunoēiuioiē, eoiriy., roēiP o6ēi, (6ϑidiogthē), i- ton archierea, ton chlērodotēn, ton klēronomon, tous geadię̄, bduipouthd, 4iogy a6pniogio Pargathdi!5: ha. logous, ous epotheite; kai toutōn ou tous eikę̄, kai degP0ę̄65 auïathiē, po ith po GTh hoi ē) dDouthpi dyrēidd, a eis aera rheontas, kai mechri tēs akoēs histamenous, huiiga dygob di ïthpi ROUGIboēïos, d6 ha all᾽ ous graphei to pneuma, kai plaxin entypoi litheai:38 drigiy8 addogi1., [D᾽] Iariei8 dointh naiis, eitoun sarkinais, ouk ex epipolēs charassomeeugēaid hipirgi poi! iou on d6 dyrogēoïoith- nous, oude rhądiōs apaleiphomenous, all᾽ eis bathos enipϑou]riod, ei 48i (koi aoiegi phyedēï, (ho bdiaA sēmainomenous, ou melani, alla chariti
He offers you, as you see, a shepherd; for this is what he hopes and prays for, and asks of you who are under his hand, the good shepherd who lays down his life for the sheep; and he gives you himself doubled instead of single, and makes the staff of his old age the staff of the Spirit; and to the soulless temple he adds a living one: to that splendid and heavenly temple, this one, of whatever kind and size, yet to him most precious, and completed with much sweat and toil (may it be said that it is also worthy of the toil). And he adds to you all that is his. O the greatness of soul, or, to speak more truly, the love of a father for his child! The grey hair, the youth, the temple, the high priest, the one who bequeaths, the one who inherits, the words you longed for; and of these not the idle ones that flow into the air and stop at the ear, but those that the Spirit writes and engraves on tablets of stone, or rather of flesh, not scratched on the surface nor easily wiped away, but stamped in depth, not with ink but with grace.
Textual problem in this passage: see the notes.
John 10:11 (allusion, high confidence) · 2 Cor 3:3 (allusion, high confidence) · Exod 31:18 (echo, medium confidence)
Notes and citation
Summary: Gregory’s father, the bishop, offers the people his son as a second shepherd, the living temple beside the church he built, and words written by the Spirit.
- “He” is Gregory’s father, Gregory the Elder, bishop of Nazianzus, “the good shepherd” here applied to him; the “soulless temple” is the church he built at Nazianzus, and the “living” one is Gregory himself. The scan interleaves Migne’s Latin translation throughout this section; it is not translated. φιλοτεχνίας is read as φιλοτεκνίας (“love for his child”), by sense; the word “old age” after “staff” is lost in the scan and supplied by sense. Scripture: John 10:11; 2 Cor 3:3 (tablets of flesh, not ink); Exod 31:18.
Topics: Church office
Cite (SBL): Gregory of Nazianzus, Or. 1.6 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-6
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
1.7PG 35
Ταῦτα μὲν οὖν ὑμῖν ὁ σεμνὸς ᾿Αδραὰμ οὗΑυγϑίιδηιν, ραιγίδγοα ἐΠ ἃ ομάγυπι οἱ δυφυδῖυπὶ τὸς, ὁ πατριάρχης, ἡ τιμία κεφαλὴ καὶ αἰδέσιμος, ἐὐρυ!,·Πα νἱγιυΐαπι οπιπίυμῃ εἰοτϊ εἰ πν, νἱτίαιϊδ τὸ πάντων τῶν καλῶν καταγώγιον, ὁ τῆς ἀρετῆς ΠΟΥΏ8, ΒΔοο ΡΟ ἱ ροτγίδειϊο : 4οἱ νοϊυπίδτίαπι οὐ κανὼν, ἣ τῆς ἱερωσύνης τελείωσις, ὁ τὴν ἐκούσιον θυπΐηο 5δουγβείαπ οὔετι, υπἱφοηϊυπι ἐΠΠππὶ ὁχ θυσίαν προσάγων τῷ Κυρίῳ σήμερον, τὸν μονορΡτγοιηἰβδίομα 7ο8 δυίοπι οἱ οἱ ποδὶ ἰά πυ-ὀ γενῆ, τὸν ἐκ τῆς ἐπαγγελίας. Ὑμεῖς δὲ χαρποφυρεῖτς πογὶβ ἰοοο οἴκτγια.,, υἱ γοοῖα μαβοδιηίηΐ, ἰη ἰοῦ ρᾷ8- καὶ θεῷ καὶ ἡμῖν τὸ καλῶς ποιμαίνεσθαι, εἰς τόπον δου οΟἰἸοοδιϊ, εἰ διρεγ δαυδιῃ γεδοιοΐβ ἀμ οδι ἢ) χλόης κατασχηνούμενοι, καὶ ἐπὶ ὕδατος ἀναπαύυἱ τθοῖθ ρᾶδίογοη) οὐφηοβοδιῖβ, οἱ δὺ οοφιοβοᾶ- σεως ἐχτρεφόμενοι, γινώσκοντες καλῶς τὸν ποιμένα,·ἱηΐ, δὲ ρδϑίογὶ5 ἰη τηούππι ἃς ΠΠθ6 γα νοοϑηίθιν ρὲ καὶ γινωσκόμενοι, καὶ ἑπόμενοι καλοῦντι ποιμενιχῶς οϑιΐιπὶ δααυδιηΐηΐ ; 8]16πὰπὶ ϑυϊθπὶ ΠΟ 564:|8η}}.- καὶ ἐλευθερίως διὰ τῆς θύρας· ἀλλοτρίῳ δὲ μὴ ἀχολοῦυ εἱ ηυΐ, Ἰαϊγοια οἱ ἱπδίἀἰαίογαπι πιογα, οαυϊλῆ θοῦντες ὑπερὄαίνοντι διὰ τῆς αὐλῆς, λῃστρικῶς τε καὶ ΤΊ σοῦ. νη, ΡΠΠΠΡΡ. τι, ΜΉ}. χχ,β. ἢ Μαι. χνὶ. Τὴ ἐλευθερίαν ἡμεῖς ἀποιλάδωμεν, αἷ (θ)ὴ Προτίθησιν. ὅδ΄᾽΄6Ὲ ρίυγοβ πη|88. : βειὶ Παρ. υ Θλδιγοχίϊ, δι γι ἢ Δ} πη ΔΙΌ} ; δὶς δείρϑυμι ἀρρα δι. Τῷ Κυρίῳ. οι}. τῷ Θεῷ. Νίοοιδβ. ᾿Επὶ ὕδατος. (οἰ8]. ἐφ᾽ ὕδατος. Β|Π}05 βις ἐπιδούλως, μηδὲ ξένης φωνῆς ἀκούοντες, ὑποχλεπτού- ἰγδηβοοηάἶ!; η6ς ρεΓοστίηδπι νόσθ δυάϊδιϊβ, βιι7ηινσῆς καὶ διασπειρούσης ἀπὸ τῆς ἀληθείας εἰς ὄρη, καὶ ἐρημίας, καὶ βάραθρα, καὶ τόπους, οὖς οὐκ ἐπισκοπεῖ Ἀύριος, καὶ ἀπὸ μὲν τῆς ὑγιοῦς πίστεως ἀπαγούσης, τῆς εἰς Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, τὴν μίαν θεότητά τε καὶ δύναμιν, ἧς ἤκουσεν ἀεὶ φωνῆς καὶ ἀκούοι τὰ ἐμὰ πρόθατα, λόγοις δὲ χιόδήλοις καὶ κατεφθαρμένοις συλαγωγούσης καὶ διασπώσης ἀπὸ τοῦ ἀληθινοῦ καὶ πρώτου ποιμένος· ὧν εἴη πάντας ἡμᾶς, καὶ ποιμένας καὶ ποίμνιον, ὡς νοσερᾶς πόας καὶ θανασίμου πόῤῥω, καὶ νεμομένους καὶ νέμοντας, ἕν εἷναι πάντας ἐν Χριστῷ Ἰητοῦ νῦν τε καὶ εἰς τὴν ἐκεῖθεν ἀνάπαυσιν· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας ᾿Αμήῆν. Υἱἱ5 τοαυΐδ : οὐ ρφογία οἱ ἱπηρογίυτῦ ἴῃ εϑθου]δ.
Tauta men oun hymin ho semnos ᾿Adraam houAugϑiidēin, raigidgoa eP ha omagypi hoi dyphydiypi tos, ho patriarchēs, hē timia kephalē kai aidesimos, eury!,;Pa nigiyïapi opipiymę̄ eiotï ei pn, nitiaiïd to pantōn tōn kalōn katagōgion, ho tēs aretēs POUŌ8, BDoo RO hi rotgideiïo : 4hoi noïypidtiapi ou kanōn, hē tēs hierōsynēs teleiōsis, ho tēn ekousion thypïēo 5dougbeiap oueti, ypiphoēïypi ePPppi hoch thysian prosagōn tǭ Kyriǭ sēmeron, ton monorRtgoiēibdioma 7o8 duiopi hoi hoi podi ia py-o genē, ton ek tēs epangelias. Hymeis de charpophyreits pogib iooo oiktgia.,, hui gooia mabodiēiēï, iē iou rą8- kai theǭ kai hēmin to kalōs poimainesthai, eis topon dou oOiIoodiï, ei direg daudię̄ gedoioïb am odi ē) chloēs kataschēnoumenoi, kai epi hydatos anapauui tthoith radiogoē) ouphēobodiib, hoi dy oophioboa- seōs echtrephomenoi, ginōskontes kalōs ton poimena,;hiēï, de rdϑiogi5 iē tēouppi has PPth6 ga nooϑēithin re kai ginōskomenoi, kai hepomenoi kalounti poimenichōs oϑiïipi daaudiēïēï ? 8]16papi ϑyïthpi PO 564:|8ē}}.- kai eleutheriōs dia tēs thyras; allotriǭ de mē acholouy hei ēuï, Iaïgoia hoi hipdiaiaiogapi pioga, oauïlē thountes hyperoainonti dia tēs aulēs, lę̄strikōs te kai TI sou. nē, RPPPRR. ti, MĒ}. chch,b. ē Mai. chni. Tē eleutherian hēmeis apoiladōmen, hai (th)ē Protithēsin. hod΄᾽΄6E riygob pē|88. : beii Par. y Thldigochiï, di gi ē D} pē DIO} ? dis deirϑymi arra di. Tǭ Kyriǭ. oi}. tǭ Theǭ. Niooidb. ᾿Epi hydatos. (oi8]. eph᾽ hydatos. B|P}05 bis epidoulōs, mēde xenēs phōnēs akouontes, hypochleptou- igdēbooēai!? ē6s reGostiēdpi nosth dyaïdiïb, bii7ēinsēs kai diaspeirousēs apo tēs alētheias eis orē, kai erēmias, kai barathra, kai topous, ous ouk episkopei Aurios, kai apo men tēs hygious pisteōs apagousēs, tēs eis Patera, kai Huion, kai hagion Pneuma, tēn mian theotēta te kai dynamin, hēs ēkousen aei phōnēs kai akouoi ta ema prothata, logois de chiodēlois kai katephtharmenois sylagōgousēs kai diaspōsēs apo tou alēthinou kai prōtou poimenos; hōn eiē pantas hēmas, kai poimenas kai poimnion, hōs noseras poas kai thanasimou porrhō, kai nemomenous kai nemontas, hen heinai pantas en Christǭ Iētou nyn te kai eis tēn ekeithen anapausin; hǭ hē doxa kai to kratos eis tous aiōnas ᾿Amēēn. Huii5 toauïd : ou rphogia hoi hipērogiyty ię̄ eϑthou]d.
These things, then, the venerable Abraham offers you, the patriarch, the honoured and revered head, the lodging place of every good thing, the rule of virtue, the perfection of the priesthood, who today brings to the Lord the willing sacrifice, his only son, the son of the promise. And you, offer to God and to us your being well shepherded: settling in a place of green pasture and being nourished beside the water of rest, knowing the shepherd well and being known by him, and following him when he calls as a shepherd does, freely, through the door; not following a stranger who climbs over through the courtyard like a robber and a plotter, nor listening to a strange voice that steals you away and scatters you from the truth onto mountains and deserts and pits and places the Lord does not oversee, a voice that leads you away from the sound faith in the Father and the Son and the Holy Spirit, the one Godhead and power, whose voice my sheep have always heard (and may they hear it still), and that with deceitful and corrupt words plunders them and tears them away from the true and first Shepherd. From these words may all of us, shepherds and flock, keep far away, as from sickly and deadly grass, both those who are fed and those who feed, so that we may all be one in Christ Jesus, now and in the rest beyond; to whom be glory and power for ever. Amen.
Textual problem in this passage: see the notes.
Gen 22:2 (allusion, high confidence) · Ps 23:2 (22:2 LXX) (allusion, high confidence) · John 10:1–5 (allusion, high confidence) · John 10:14 (allusion, high confidence) · John 10:27 (allusion, medium confidence) · Ezek 34:6 (echo, medium confidence) · Gal 3:28 (echo, medium confidence)
Notes and citation
Summary: Gregory’s father, like Abraham, offers his son; the people are urged to follow their true shepherds in the faith of the one Godhead of Father, Son, and Spirit, and not strange voices.
- “Abraham” is Gregory’s father; the “only son” offered as a willing sacrifice is Gregory himself (cf. Gen 22). The scan interleaves Migne’s Latin translation, references, and textual notes (e.g. variants “to the Lord God”, “on water”); these are not translated. “The one Godhead and power” is a Trinitarian confession against those who divide the Godhead. Scripture: Gen 22:2; Ps 23:2 (LXX 22:2); John 10:1–5, 14, 27; Ezek 34:6; Gal 3:28.
Topics: Church office, Trinity
Cite (SBL): Gregory of Nazianzus, Or. 1.7 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/1-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-1-7) · Report an error
Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.