Orations (other than the Theological Orations) 12.1–18.13 (Orations (other than the Theological Orations))

Gregory of Nazianzus

Orations (other than the Theological Orations) 12.1–18.13

Gregory of Nazianzus · Orations (other than the Theological Orations) · ca. 362–383 · Nazianzus · 80 passages

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.

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Chapter 12

12.1PG 35:844b–845b

Τὸ στόμα μου ἦνοιξα, καὶ εἳλκυσα Πνεῦμα, καὶ δίδωμι τὰ ἐμαυτοῦ πάντα, καὶ ἐμαυτὸν τῷ Ilvatiματι, καὶ πρᾶξιν, καὶ λόγον, καὶ ἀπραξίαν, καὶ σιωπήν· μόνον ἐχέτω με, καὶ ἀγέτω, καὶ κινείτω ut χεῖρα, καὶ νοῦν, καὶ γλῶσσαν, ἐφʼ ἂ δεῖ καὶ βούλιται)- καὶ ἀπαγέτω πάλιν ἀφʼ ὧν δεῖ, καὶ ὧν ἄμεινον. Ὀργανόν εἰμι θεῖον, ὄργανον λογικὸῡί ὄργανον καλῷ τεχνίτῃ τῷ Ιῐνιύματι ἁρμοζόμενον καὶ κρουόμενον. Χθὲς ἐνήργει τὴν σιωήν; τὸ μή λέγειν ἐφιλοσόφουν. Σήμερον κρούει τὸν νοῦν ; ἠχήσω τὸν λόγον, καὶ φιλοσοφήσω τὸ φθέγγεσθαι. Καὶ οὔτε λάο λος οὕτως εἰμὶ, ὡς λέγειν ἐπιθυμίν, τὸ πωπᾷν ὲνεργηύμενος* οὔτε σιωπηλὸς οὕτω ait ἀμαθὴς, ὡς ἐν καιρῷ λόγου τιθέναι φυλακὴν τὸῖς χείλεσιν· ἀλλὰ καὶ κλείω καὶ ἀνοίγω τὴν ἇμήν θύραν Νῷ, καὶ Λόγω, καὶ ΙΙνεύματι, τῇ μιᾷ συμφυΐᾳ τι καὶ θεότητι. ΒΖ Φθέγξομαι μὲν οὖν, ἐπειδὴ τοῦτο κελευομαι, φθέγξομαι δὲ πρός τε τὸν ἀγαθὸν τοῦτον 1·τ‹›ιμ.ένα καὶ τήν ἱερὰν ποίμνην ὑμᾶς, ἅ μοι δοκεῖ βέλτιον εἶναι, ἐμὲ τε εἰπεῖν, καὶ ὑμᾶς ἀκοῦσαι σήμερον. Τί ὅτι τοῦ συμποιμαίνοντος ἐδεήθης ; ’Δπό σοῦ γὰρ ὁ λόγος ἄρξεται, ὦ φίλη καὶ τιμία μοι κεφαλὴ, καὶ τῆς Ἀαρὼν ἐκείνης ἀξία, καθʼ ἧς στάζει τὸ mentu— τικόν τε καὶ ἱερατικὸν ἐκεῖνο μύρον ἄχρι πώγωνος καὶ ἐνδύματος. Τί ὅτι, πολλοὺς στηρίζειν ἔτι καὶ χειραγωγεῖν δυνάμενος, καὶ μέντοι καὶ χειραγωγῶν ἐν τῇ ἱσχὺϊ τοῦ Ιίνεύμτιτος, βακτηρίαν ὑποβάλλῃ τοῖς πνευματικοῐς ἔργοις καὶ ἔρεισμα; Ἦ τοῦτο εἰδὼς καὶ ἀκούων, ὅτι καὶ μετὰ Ἀαρὼν ἐκείνου τοῦ πάνυ ἐχρίσθησαν Ἐλεάζαρ καὶ ἰθάμαρ οἱ υἱοὶ ’Δωρών ; τὸν γὰρ Ναδὰὸ καὶ ’Λβιοὺδ ἐκὼν ὑπερβήσομαι, δέει τῆς place-quiue“ καὶ Μωϋσῆς ἀνθʼ ἑαυτοῦ τὸν Ἰησοῦν ἀναδείκνυσιν ἔτι ζῶν ἀντὶ νομοθέτου καὶ στρατηγοῦ, τοῖς ἐπὶ τὴν γῆν τῆς ἐπαγγελίας ἐπειγομένοις; Καὶ τὸ μὲν γὰρ τοῦ Ἀαρὼν καὶ τοῦ Ὥρ ὑποστηριζὸντων τὰς χεῖρας Μωυσέως ἐπὶ τοῦ ὅρους, ’ἶνʼ ὁ Ἀμα) ἢκ καταπολεμηθῇ τῷ σταυρῷ, πόρρωθεν σκιαγραφουμένῳ καὶ τυπουμένῳ, δοκῶ μοι παρήσειν ἑκὼν, ὡς οὐ σφόδρα οἰκεῖον ἡμῖν καὶ πρόσφορον ’ οὖ γὰρ συννομοθέτας ᾑρεῖτο τούτους Μωυσῆς, ἀλλʼ εὐχῆς βοηθοὺς, καὶ καμάτου χειρῶν ἐρείσματα.

To stoma mou ēnoixa, kai heilkysa Pneuma, kai didōmi ta emautou panta, kai emauton tǭ Ilvatimati, kai praxin, kai logon, kai apraxian, kai siōpēn; monon echetō me, kai agetō, kai kineitō ut cheira, kai noun, kai glōssan, ephʼ a dei kai boulitai)- kai apagetō palin aphʼ hōn dei, kai hōn ameinon. Organon eimi theion, organon logikoui organon kalǭ technitę̄ tǭ Iiniymati harmozomenon kai krouomenon. Chthes enērgei tēn siōēn? to mē legein ephilosophoun. Sēmeron krouei ton noun ? ēchēsō ton logon, kai philosophēsō to phthengesthai. Kai oute lao los houtōs eimi, hōs legein epithymin, to pōpąn energēumenos* oute siōpēlos houtō ait amathēs, hōs en kairǭ logou tithenai phylakēn tois cheilesin; alla kai kleiō kai anoigō tēn hamēn thyran Nǭ, kai Logō, kai IIneumati, tę̄ mią symphyïą ti kai theotēti. BZ Phthenxomai men oun, epeidē touto keleuomai, phthenxomai de pros te ton agathon touton 1;t‹›im.ena kai tēn hieran poimnēn hymas, ha moi dokei beltion einai, eme te eipein, kai hymas akousai sēmeron. Ti hoti tou sympoimainontos edeēthēs ? ’Dpo sou gar ho logos arxetai, ō philē kai timia moi kephalē, kai tēs Aarōn ekeinēs axia, kathʼ hēs stazei to mentu— tikon te kai hieratikon ekeino myron achri pōgōnos kai endymatos. Ti hoti, pollous stērizein eti kai cheiragōgein dynamenos, kai mentoi kai cheiragōgōn en tę̄ hischyï tou Iineumtitos, baktērian hypoballę̄ tois pneumatikois ergois kai ereisma? Ē touto eidōs kai akouōn, hoti kai meta Aarōn ekeinou tou pany echristhēsan Eleazar kai ithamar hoi huioi ’Dōrōn ? ton gar Nadao kai ’Lbioud ekōn hyperbēsomai, deei tēs place-quiue“ kai Mōÿsēs anthʼ heautou ton Iēsoun anadeiknysin eti zōn anti nomothetou kai stratēgou, tois epi tēn gēn tēs epangelias epeigomenois? Kai to men gar tou Aarōn kai tou Hōr hypostērizontōn tas cheiras Mōyseōs epi tou horous, ’inʼ ho Ama) ēk katapolemēthę̄ tǭ staurǭ, porrōthen skiagraphoumenǭ kai typoumenǭ, dokō moi parēsein hekōn, hōs ou sphodra oikeion hēmin kai prosphoron ’ ou gar synnomothetas hę̄reito toutous Mōysēs, allʼ euchēs boēthous, kai kamatou cheirōn ereismata.

I opened my mouth and drew in the Spirit; and I give all that is mine, and myself, to the Spirit: action and word, inaction and silence. Only let him hold me, lead me, and move my hand, mind, and tongue toward what is fitting and what he wills, and draw me back again from what is fitting and better to avoid. I am a divine instrument, a rational instrument, an instrument tuned and struck by that good craftsman, the Spirit. Yesterday did he work silence? I practised philosophy by not speaking. Today does he strike my mind? I will sound forth the word and practise philosophy by speaking. I am neither so talkative as to want to speak when I am being moved to silence, nor so silent and unlearned as to set a guard on my lips in the time for speech; but I both shut and open my door to the Mind, and the Word, and the Spirit, the one connatural Godhead. [2] I will speak, then, since I am bidden to; and I will speak to this good shepherd and to you, the holy flock, what seems to me best for me to say and for you to hear today. Why did you need a fellow shepherd? For the discourse will begin from you, dear and honoured head of mine, worthy of that Aaron down whom flows that princely and priestly ointment to the beard and the garment. Why is it that, though you are still able to support and guide many by the hand, and indeed do guide them in the strength of the Spirit, you put a staff and a prop under your spiritual works? Is it because you know and hear that even after that great Aaron, Eleazar and Ithamar, Aaron’s sons, were anointed? (For I willingly pass over Nadab and Abihu, for fear of an ill omen.) And Moses, while still living, appoints Joshua in his place as lawgiver and general for those hastening to the land of promise. As for Aaron and Hur supporting the hands of Moses on the mountain, so that Amalek might be defeated by the cross, foreshadowed and typified from afar, I think I shall willingly pass that over as not very fitting or appropriate to us; for Moses chose them not as fellow lawgivers but as helpers in prayer and props for weary hands.

Ps 119:131 (118:131 LXX) (quotation, high confidence) · Ps 141:3 (140:3 LXX) (allusion, high confidence) · Eccl 3:7 (echo, medium confidence) · Ps 133:2 (132:2 LXX) (allusion, high confidence) · Num 3:4 (allusion, high confidence) · Lev 10:1 (allusion, medium confidence) · Num 27:18 (allusion, high confidence) · Exod 17:12 (allusion, high confidence)

Notes and citation

Summary: Gregory gives himself wholly to the Spirit’s leading and asks why his aged father wanted him as a fellow shepherd, citing Aaron’s sons and Joshua.

This staged “Oration 11” is Migne’s Oration 12 (to his father, when he entrusted Gregory with the care of the church of Nazianzus); “[2]” marks the scan’s numeral. “The Mind, and the Word, and the Spirit” names the Father, Son, and Holy Spirit. “For fear of an ill omen” renders a garbled word, by sense (uncertain). Scripture: Ps 119:131 (LXX 118:131); Ps 141:3 (LXX 140:3); Eccl 3:7; Ps 133:2 (LXX 132:2); Num 3:2–4 and Lev 10:1–2; Num 27:18–23; Exod 17:10–12.

Topics: Church office, Trinity, The Holy Spirit

Cite (SBL): Gregory of Nazianzus, Or. 12.1 (PG 35:844b–845b; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/12-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/12-1

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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.

12.3PG 35:845b–848c

Σοὶ δὲ τί πάσχει ; τί κάμνειε Τὸ σῶμα; Ὑποστηρίζειν ἓτοιμος· ἀλλὰ καὶ ὑπεστήριξα, καὶ 9 1 Α ε c ’l ηρ ἳ κν ψηκ-ημμν- _"|_ ἐστηρίχθην, ὡς ὁ Ἰακὼβ ἐκεῖνος, πατρικαῖς εὐλογίαις. Ἀλλὰ τὸ πνεῦμα; Τίς ἰσχυρότερος, καὶ θερμότερος, καὶ νῦν· μάλιστα, ὅσῳ τὰ τῆς σαρκὸς ὑποβαίνει καῖ ὑπεξίσταται ὥσπερ φωτὶ, τὸ ἀντιφραττον καὶ ἀντικείμενον, καὶ κωλόον τὴν λαμπηδόνας Φιλεῖ γὰρ ὡς τὰ πολλὰ ἀντιπολεμεῖν ταῦτα ἆλλήλοις καὶ ἀντικαθὲζεσθαιʼ καὶ σῶμα μὲν εὐεκτεῖν, καμνούσης ψυχῆς, ψυχὴν δὲ θάλλειν καὶ ἄνω βλέπειν, τῶν ἡδονῶν ὑποβαινουσῶν καὶ συναπομαραινομὲνων τῷ σώμααι. Σοῦ δὲ καὶ ἄλλως ἐθαύμασα τὸ ἀρχαῖκὸν καί γενναῖον, πῶς οὔδε τοῦτο ἔδεισας, σφόδρα τῶν νῦν ὑπάρχον καιρῶν, μή σοι τὸ πνεῦμα πρόφασις νομισθῇ, καὶ σαρκικῶς ταῦτα λαμβάνειν δοκῶμεν τοῖς πολλοῖς, πνευματικῶς προσποιούμενοι. Ἐπειδή μέγα τὸ πρᾶγμα καὶ τυραννικὸν, καὶ θαυμασίαν οἵαν ἕχον ἀπόλαυσιν, οἱ πολλοὶ νομίζεσθαι πεποιήκασιν · κᾶν ἔτι στενοτέρας τις ἢ κατὰ ταύτην προστατῇ καὶ ἐξηγῆται ποίμνης, καὶ πλέον φερούσης τῶν ἡδέων τὰ μοχθηρά. Teum μὶν δὴ τῆς σῆς εἴτε ἁπλότητος εἴτε φιλοτεκνίας, ὑφʼ ἧς οὕτε τι τῶν πονηρῶν, οὔτε αὑτὸς παραδὲχῃ, οὕτε περὶ τῶν ἄλλων ῥᾳδίως ὑπολαμβάνεις· (βραδὺ γὰρ εἷς ὑπόνοιαν κακοῦ τὸ πρὸς κακίαν δυσκίνητον·) ἐμοὶ δὲ καὶ δεύτερον πρὸς τὸν εἴτε σὸν εἷʼτε καὶ ἐμὸν λαὸν τοῦτον βραχέα διαλεγθῆναι. Ἦ, ραννήμεοα γήρᾳ πατρὸς καὶ φίλου, lvd εἴπω, χρηστότητι. Καί μοι βοηθεῖτε, ὅστις ἃν οἶός ᾖ, καὶ δότε χεῖρα πιεζομὲνῳ, καὶ διελκομένφ ὃπδ ’ η πόθου καὶ πνεύματος” ὁ μὲν εἰσηγεῖται καὶ ὅρη, καὶ ἐρημίας, καὶ ἡσυχίαν ψυχῆς καὶ σώμαι τος, καὶ τὸν νοῦν εἷς ἑαυτὸν ἀναχωρῆσαι, και συιστραφῆναι ἀπὸ τῶν αἰσθήσεων, ὥστε ὁμιλεῖν ibi}: δώτως Θεῷ, καὶ ταῖς τοῦ Πνεύματος αὐγαῖς Mc ἐναστράπτεσοαι, μηδενὸς ἒπιμιγνυμένου te?! άτῡ καὶ θολερῶν, μηδὲ τῷ θείῳ φωτὶ παριμπίάπωπς, ἓως ἂν ἐπὶ τήν πηγὴν ἔλθωμεν τῶν τῇδε dmumἓως ἂν ἐπὶ τήν πηγὴν ἔλθωμεν τῶν τῇδε ἀπ _ Ἴ - των, καὶ στῶμεν τοῦ πόθου καὶ τῆς testaceum των τῶν ἐσόπτρων τῇ sheets. Βούλεται τδδὶ εἷς μέσον curaui, καὶ καρποφορεῖν τῷ κοινῷ βούληαι, καὶ τοῦτο ὡφελεῖσθαι, τὸ ὠφελεῖν ἀλλήλους, καὶ δη- Δ picata-55w τήν ἔλλαμψιν, καὶ προσάγειν θιῷ laevuριοῦσιον, ἔθνος ἃγιον, βασίλειον ἱεράτευμα, ιν πλείοσι εἰκόνα κεκαθαρμένην, Κρεῖσσον,γὰρ εἶναι καὶ πλεῖον, ὣσπερ φυτοῦ παράδεισον, καὶ ἄτυφος ἑνὸς οὐρανὸν ὅλον σὺν τοῖς ἑαυτοῦ κάλλεσι, καὶ ιιι. λους σῶμα, οὕτω καὶ Θεῷ κατορθοῦντος ἑνὸς ὃλην Ἐκκλησίαν κατηρτισμένην ” καὶ χρῆναι μὴ τὸ δωτοῦ μόνον σκοπεῖν, ἀλλὰ καὶ τὸ τῶν ἄλλων. Ἐπεὶ καὶ Χριστὸς οὕτως, ᾦ μένειν ἰξὸν ἐπὶ τῆς {ﬁt τιμῆς καὶ θιόττλτος, οὗ μόνον ἐκένωσεν ἑαυτὸν μέχρι τῆς τοῦ δούλου μορφῆς, ἀλλὰ καὶ σταυρὸν ὑπέμεινεν αὶσχύνης καταφρονήσας, 'iv‘ ὲν τοῖς ἑαυτοῦ πάθωσιν ἀναλώσῃ τὴν ἁμαρτίαν, καὶ ἀποκτιίνῃ τῷ θανάτῳ τὸν θάνατον. Ἐκεῖνα μὶν δὴ τῆς minata: τὰ πλάσματα ταῦτα δὲ τοῦ Πνεύματοίξ τὰ διδάγματα. Μὲσος δὲ ὢν πόθου καὶ πνεύματος, an! οὐκ ἔχωνἰξίνι. τὸ πλέον χαρίσομαι, ὅ μοι 86κῶ κάλλιστον εόρηκέναι καὶ ἀσφαλέστατον, κοίνώσομαι καὶ ὑμῖν, ἵνα μοι συθδοκιμάσητε καὶ συλλάῦησθε τοῦ βουλεύματος.

Soi de ti paschei ? ti kamneie To sōma? Hypostērizein hetoimos; alla kai hypestērixa, kai 9 1 A e c ’l ēr hi kn psēk-ēmmn- _"|_ estērichthēn, hōs ho Iakōb ekeinos, patrikais eulogiais. Alla to pneuma? Tis ischyroteros, kai thermoteros, kai nyn; malista, hosǭ ta tēs sarkos hypobainei kai hypexistatai hōsper phōti, to antiphratton kai antikeimenon, kai kōloon tēn lampēdonas Philei gar hōs ta polla antipolemein tauta allēlois kai antikathezesthaiʼ kai sōma men euektein, kamnousēs psychēs, psychēn de thallein kai anō blepein, tōn hēdonōn hypobainousōn kai synapomarainomenōn tǭ sōmaai. Sou de kai allōs ethaumasa to archaikon kai gennaion, pōs oude touto edeisas, sphodra tōn nyn hyparchon kairōn, mē soi to pneuma prophasis nomisthę̄, kai sarkikōs tauta lambanein dokōmen tois pollois, pneumatikōs prospoioumenoi. Epeidē mega to pragma kai tyrannikon, kai thaumasian hoian hechon apolausin, hoi polloi nomizesthai pepoiēkasin ; kan eti stenoteras tis ē kata tautēn prostatę̄ kai exēgētai poimnēs, kai pleon pherousēs tōn hēdeōn ta mochthēra. Teum min dē tēs sēs eite haplotētos eite philoteknias, hyphʼ hēs houte ti tōn ponērōn, oute hautos paradechę̄, houte peri tōn allōn rhądiōs hypolambaneis; (brady gar heis hyponoian kakou to pros kakian dyskinēton;) emoi de kai deuteron pros ton eite son heiʼte kai emon laon touton brachea dialegthēnai. Ē, rannēmeoa gērą patros kai philou, lvd eipō, chrēstotēti. Kai moi boētheite, hostis han oios ę̄, kai dote cheira piezomenǭ, kai dielkomenph hopd ’ ē pothou kai pneumatos” ho men eisēgeitai kai horē, kai erēmias, kai hēsychian psychēs kai sōmai tos, kai ton noun heis heauton anachōrēsai, kai suistraphēnai apo tōn aisthēseōn, hōste homilein ibi}: dōtōs Theǭ, kai tais tou Pneumatos augais Mc enastraptesoai, mēdenos epimignymenou te?! aty kai tholerōn, mēde tǭ theiǭ phōti parimpiapōps, heōs an epi tēn pēgēn elthōmen tōn tę̄de dmumheōs an epi tēn pēgēn elthōmen tōn tę̄de ap _ I - tōn, kai stōmen tou pothou kai tēs testaceum tōn tōn esoptrōn tę̄ sheets. Bouletai tddi heis meson curaui, kai karpophorein tǭ koinǭ boulēai, kai touto hōpheleisthai, to ōphelein allēlous, kai dē- D picata-55w tēn ellampsin, kai prosagein thiǭ laevuriousion, ethnos hagion, basileion hierateuma, in pleiosi eikona kekatharmenēn, Kreisson,gar einai kai pleion, hōsper phytou paradeison, kai atyphos henos ouranon holon syn tois heautou kallesi, kai iii. lous sōma, houtō kai Theǭ katorthountos henos holēn Ekklēsian katērtismenēn ” kai chrēnai mē to dōtou monon skopein, alla kai to tōn allōn. Epei kai Christos houtōs, ǭ menein ixon epi tēs {ﬁt timēs kai thiottltos, hou monon ekenōsen heauton mechri tēs tou doulou morphēs, alla kai stauron hypemeinen aischynēs kataphronēsas, 'iv‘ en tois heautou pathōsin analōsę̄ tēn hamartian, kai apoktiinę̄ tǭ thanatǭ ton thanaton. Ekeina min dē tēs minata: ta plasmata tauta de tou Pneumatoix ta didagmata. Mesos de ōn pothou kai pneumatos, an! ouk echōnixini. to pleon charisomai, ho moi 86kō kalliston eorēkenai kai asphalestaton, koinōsomai kai hymin, hina moi sythdokimasēte kai syllauēsthe tou bouleumatos.

But what is it that ails you? What is weary? The body? I am ready to support it; indeed I have supported it, and have been supported, like Jacob of old, by fatherly blessings. But the spirit? Who is stronger and more fervent, even now, especially as the things of the flesh sink and give way, like whatever blocks, opposes, and hinders the brightness of light? For as a rule these two war against each other and are set against each other: the body thrives when the soul is weary, and the soul flourishes and looks upward when pleasures subside and wither along with the body. But I have admired in you, besides, your old-fashioned nobility: that you did not fear even this, which very much belongs to present times, that the Spirit might be thought a pretext on your part, and that we might seem to many to take these things in a fleshly way while pretending to do so spiritually. For the many have made the office seem a great and lordly thing, offering wonderful enjoyment, even if one presides over and leads a flock still smaller than this one and bringing more hardship than pleasure. That, then, comes from your simplicity or your love for your children, by which you neither admit anything wicked yourself nor readily suspect it of others (for what is hard to move toward evil is slow to suspect evil). But it is for me to speak briefly a second time to this people, whether yours or mine as well. [4] We are tyrannized by the old age of a father and, if I may say so, by the goodness of a friend. Help me, whoever is able, and give a hand to one who is pressed and torn between longing and the Spirit. The one urges mountains and deserts, quiet of soul and body, and the mind withdrawing into itself and drawing back from the senses, so as to converse purely with God and be lit up by the rays of the Spirit, with nothing earthly and turbid mixed in or interfering with the divine light, until we come to the source of the radiances here below, and come to rest from longing … the mirrors … The other wills to bring me into the open, to bear fruit for the common good, and to be helped by this, by helping one another; to proclaim the illumination, and to bring to God a people for his own possession, a holy nation, a royal priesthood, his image cleansed in more people. For it is better and greater, as a garden is better than one plant, and the whole heaven with its beauties than one star, and a body than one member, so also to God a whole Church set in order is better than one person who does right; and one must look not to one’s own interest only, but also to that of others. For so did Christ: though he could remain in his own honour and deity, he not only emptied himself to the form of a servant, but also endured the cross, despising the shame, so that by his own sufferings he might consume sin and kill death by death. Those are the fictions of longing; these the teachings of the Spirit. Being between longing and the Spirit, and not knowing which to choose, I will not give the greater share to either; but what I think I have found best and safest I will share with you too, so that you may approve it with me and help me in the decision.

Textual problem in this passage: see the notes.

Gal 5:17 (echo, medium confidence) · 1 Cor 13:12 (echo, low confidence) · 1 Pet 2:9 (quotation, high confidence) · 1 Cor 12:14 (echo, medium confidence) · Phil 2:4 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Heb 12:2 (quotation, high confidence)

Notes and citation

Summary: Gregory describes being torn between longing for contemplative retreat and the Spirit’s call to serve the church, citing Christ’s self-emptying.

Oration 12.3–4 (Migne); “[4]” marks the scan’s numeral. Several lines in the second half are garbled or lost in the scan (marked …); the image of mirrors echoes 1 Cor 13:12. “Not knowing which to choose” renders a garbled phrase by sense. Scripture: Gen 27 (Jacob blessed); Gal 5:17; 1 Pet 2:9; Exod 19:6; 1 Cor 12:14; Phil 2:4; Phil 2:6–8; Heb 12:2.

Topics: Church office, Christology, Monastic life

Cite (SBL): Gregory of Nazianzus, Or. 12.3 (PG 35:845b–848c; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/12-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/12-3

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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.

12.5PG 35:848d–852c

Ἔδοξε μοι κράτιστον εἶναι καὶ ἁκινδύνότατόν, μέσην τινὰ τραπέσθαι τοῦ πόθου καὶ τῆς δειλίας, καὶ τὸ μὲν τῇ ἐπιθυμίᾳ δοῦναι, τὸ δὲ τῷ πνεύματι · τοῦθ το δὲ ἂν γενέσθαι, μήτε πάντῃ φυγόντος τὴν λειτουρδ γίαν, ὥστε ἀθετῆσαι τὴν χάριν, ὶπισφαλὶς γὰρ, μή· τε μεῖζον ἦ κατʼ ἐμαυτὸν ἀραμένου ueprius; ρᾶέ ρὺ γὰρ. καὶ τὸ μὲν κεφαλῆς ἄλλοι», τὸ δὲ δονάμεως· μᾶλλον δὲ ἀπονοίας ἀμφότερα. [Quaesitae ὃ εἶναι ἅμα καὶ ἀσφαλείας μετρῆσαι τῇ Gavii“ τὴν λειτουργίαν · καὶ ὣσπερ τροφῆς τήν μὲν κατὰηβόvaiva προσίεσθαι, τήν δὲ Iuntl? ξῦναιίιν- ἀποπεμψασθαι· οὕτω γὰρ σώματι μὲν εὐεξίαν παραγίνεσθαι, ψυχῇ δὲ ἀσφάλειαν τῷ μετριάζειν ἑ ἀμφοτέροις. Διὰ τοῦτο νῦν μὶν δέχομαι τῷ καλῷ πο τρὶ ’συνδιαφέρειν τὴν ἐπιμέλειαν, ὥσπερ ἀετῴ μεγε λῳ καί ὑψιπέτη νεοσσὸς οὐκ ἄχρηστος ἐγ γύθεν συμπαριπτάμενος · μετὰ δὲ τοῦτο δώσω τι Πνεύματι τὴν ἐμὴν πτέρυγα φέρειν βούλεται, κε ὡς βούλεται· καί οὐδεὶς ὁ βιασόμενος, οὐδὲ ἀπάξω ἑτέρωθι, μετά τούτου βουλευόμενον. Ἡδὺ μὲν γά πατρὸς πόνοι κληρονομούμενοι, καὶτὸ συνηθέστερο ποίμνιον τοῦ ξένου καὶ ἀλλοτρίου· προσθείην δʼ ἂι ὅτι καὶ Θεῷ τιμιώτερον, εἷ μή με ἀπατᾷ τὸ φίλτρον καὶ κλέπτει τήν αἶʼσθησιν ἡ συνήθεια οῧπω δὲ χρησιμώτερον τοῦ ἑκόντας ἑκόντων ἄρχειν, οὐδ ἀσφαλέστερον ἐπειδὴ μὴ πρὸς βίαν ἄγειν τοῦ ἡμετέ ρου νόμου, μηδὶ ἀναγκαστῶς, ἀλλʼ ἑκουσίως Teii-ro μὶν γὰρ οὐδʼ ἂν ἄλλην ἀρχὴν συστήσειεν ἐπειδὴ φιλεῖ τὸ βίᾳ κρατούμενον ἐλευθεριάζειν ποι τὶ καιροῦ λαβόμενον· τήν δὲ ἡμετέραν οὐκ ἀρ· χὴν, ἀλλά παιδαγωγίαν, καὶ πάντων μάλιστι συντηρεῖ τὸ ἑκούσιον. Βουλομένων γὰρ, οὐ τυραννουμενων, τὸ τῆς εὐσεβείας μυστήριον. σῷ μέγα τι ἐχαρίσω,

Edoxe moi kratiston einai kai hakindynotaton, mesēn tina trapesthai tou pothou kai tēs deilias, kai to men tę̄ epithymią dounai, to de tǭ pneumati ; touth to de an genesthai, mēte pantę̄ phygontos tēn leitourd gian, hōste athetēsai tēn charin, ipisphalis gar, mē; te meizon ē katʼ emauton aramenou ueprius? rae ry gar. kai to men kephalēs alloi», to de donameōs; mallon de aponoias amphotera. [Quaesitae ho einai hama kai asphaleias metrēsai tę̄ Gavii“ tēn leitourgian ; kai hōsper trophēs tēn men kataēbovaiva prosiesthai, tēn de Iuntl? xynaiiin- apopempsasthai; houtō gar sōmati men euexian paraginesthai, psychę̄ de asphaleian tǭ metriazein he amphoterois. Dia touto nyn min dechomai tǭ kalǭ po tri ’syndiapherein tēn epimeleian, hōsper aetǭ mege lǭ kai hypsipetē neossos ouk achrēstos eg gythen sympariptamenos ; meta de touto dōsō ti Pneumati tēn emēn pteryga pherein bouletai, ke hōs bouletai; kai oudeis ho biasomenos, oude apaxō heterōthi, meta toutou bouleuomenon. Hēdy men ga patros ponoi klēronomoumenoi, kaito synēthestero poimnion tou xenou kai allotriou; prostheiēn dʼ ai hoti kai Theǭ timiōteron, hei mē me apatą to philtron kai kleptei tēn aiʼsthēsin hē synētheia oÿpō de chrēsimōteron tou hekontas hekontōn archein, oud asphalesteron epeidē mē pros bian agein tou hēmete rou nomou, mēdi anankastōs, allʼ hekousiōs Teii-ro min gar oudʼ an allēn archēn systēseien epeidē philei to bią kratoumenon eleutheriazein poi ti kairou labomenon; tēn de hēmeteran ouk ar; chēn, alla paidagōgian, kai pantōn malisti syntērei to hekousion. Boulomenōn gar, ou tyrannoumenōn, to tēs eusebeias mystērion. sǭ mega ti echarisō,

It seemed to me best and least dangerous to take a middle course between longing and timidity, and to give part to desire and part to the Spirit. This would happen if I neither fled the ministry altogether, so as to set aside the grace (for that is dangerous), nor took up a burden greater than my strength (for it is heavy); the one befits someone else’s person, the other someone else’s strength, or rather both are madness. It belongs to piety and safety alike to measure the ministry by my strength; and as with food, to take what is within one’s strength and to send away what is beyond it; for in this way health comes to the body, and safety to the soul, by moderation in both. Therefore I now accept to share the care with my good father, like a fledgling, not useless, flying close beside a great and high-flying eagle; but after this I will give my wing to the Spirit, to carry it where he wills and as he wills; and no one will force me, nor shall I be drawn elsewhere, if I take counsel with him. For it is sweet to inherit a father’s labours, and the more familiar flock is sweeter than a strange and foreign one; I would add that it is also more precious to God, unless affection deceives me and habit steals my perception. Yet nothing is more useful than to rule the willing willingly, nor safer; since our law does not lead by force or by compulsion, but willingly. Force would not hold together any other rule either, since what is held by force tends to seize its freedom when it gets the chance; but ours, which is not rule but tutelage, preserves above all what is voluntary. For the mystery of piety belongs to those who are willing, not to those who are tyrannized. [6] … you have granted a great thing …

John 3:8 (echo, medium confidence) · 1 Pet 5:2 (quotation, high confidence) · 1 Tim 3:16 (quotation, medium confidence)

Notes and citation

Summary: Gregory resolves to help his father in the ministry for now, while keeping himself free to follow the Spirit, and insists that church leadership must rest on willing consent.

Oration 12.5–6 (Migne). Several words are garbled in the scan and are translated by sense (OCR “ρᾶέ ρὺ” = βαρύ, “heavy”; “Quaesitae” = εὐσεβείας, “piety”). The scan breaks off at the start of section 6; the rest of the oration is not in the staged text. Migne’s Latin heading and stray Latin at the end were removed. Scripture: John 3:8; 1 Pet 5:2 (“not by compulsion but willingly”); 1 Tim 3:16.

Notes on the original text

Digital text corrected (Migne's Latin heading misread as Greek; stray Latin from Migne's facing column): ’ΒΑΤΙΟΝ ΕΜ ΧΙΠ. ιὲνι id: → ; ηερ angustare tuo → .

Topics: Church office

Cite (SBL): Gregory of Nazianzus, Or. 12.5 (PG 35:848d–852c; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/12-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/12-5

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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.

Chapter 13

13.1PG 35:852

Δέξασθε τὸν ἡμέτερον λόγον, ἀδελφοὶ, κἂν ἐλά χιστος ἧ, γἂν παρὰ πολὺ τῆς ἀξίας λειπόμενος· πλὴν ὅμως σταθμίζειν οἶδεν ὁ Δεσπότης Θεὸς τῇ δικαίᾳ κρίσει τὸν ἔλεον δέχεται γὰρ καὶ Παύ. λου τὴν φυτείαν, ὡς Παύλου, καὶ ᾿Απολλὼ τὴν χρδείαν, καὶ τὰ δύο λεπτὰ τῆς χήρας, καὶ τοῦ τελώ- αἱ ἀϊο νἱάυα υπὐπυία ἢ, οἱ ΡΟ Π ! οδηΐ ἀο]οαἰἴοῃαπ) ὅ, γου τὴν ταπείνωσιν, καὶ τοῦ Μανασαῇ τὴν ἐξαγόρευσιν. Δέξασθε λόγον νεόχτιστον ἐπὶ νεοχτίστῳ ποιμένι δέξασθε φωνὴν εὐχαριστήριον ἐπὶ τοῖς βϑρωμένοις θαύμασι. Μικροὶ μὲν ἡμεῖς καὶ ἐλάχιστοι ἐν υἱοῖς Ἰσραήλ᾽ εὐχαριστεῖν δὲ πλουσίως οὐδὲν κωλύει καὶ τοὺς μικρούς. Τὴν μὲν οὖν τελεωτέραν εὐφημίαν ἀποδώσουσι τῷ Θεῷ πάντως οἱ τελεώτεροι· ἡμεῖς δὲ τὴν κατὰ δύναμιν εἰσοίσομεν σήμερον. Τοιγαροῦν ᾷσατε τῷ Κυρίῳ ᾷσμα καινόν· ὅτι θαυωθούμεθα - τὰ μὲν ἤδη παρῆν τῶν δεινῶν, τὰ δὲ ἤμελλεν. ᾿Αλλὰ τίς ἔστησε τὴν χαταιγίδα εἰς αὔραν; Τίς συνέτριψεν ὅπλον, καὶ ῥομφαίαν, καὶ πόλεμον; Τίς εἰσεδέξατο; Οὐχὶ σὺ ὁ Θεὸς, ὁ ἐγεργήσας ταῦτα; Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸς ἐν

Dexasthe ton hēmeteron logon, adelphoi, kan ela chistos hē, gan para poly tēs axias leipomenos; plēn homōs stathmizein oiden ho Despotēs Theos tę̄ dikaią krisei ton eleon dechetai gar kai Pau. lou tēn phyteian, hōs Paulou, kai ᾿Apollō tēn chrdeian, kai ta dyo lepta tēs chēras, kai tou telō- hai aïo niaua ypypuia ē, hoi RO P ! odēï ao]oaiioę̄ap) ho, gou tēn tapeinōsin, kai tou Manasaę̄ tēn exagoreusin. Dexasthe logon neochtiston epi neochtistǭ poimeni dexasthe phōnēn eucharistērion epi tois bϑrōmenois thaumasi. Mikroi men hēmeis kai elachistoi en huiois Israēl᾽ eucharistein de plousiōs ouden kōlyei kai tous mikrous. Tēn men oun teleōteran euphēmian apodōsousi tǭ Theǭ pantōs hoi teleōteroi; hēmeis de tēn kata dynamin eisoisomen sēmeron. Toigaroun ąsate tǭ Kyriǭ ąsma kainon; hoti thauōthoumetha - ta men ēdē parēn tōn deinōn, ta de ēmellen. ᾿Alla tis estēse tēn chataigida eis auran? Tis synetripsen hoplon, kai rhomphaian, kai polemon? Tis eisedexato? Ouchi sy ho Theos, ho egergēsas tauta? Kyrios krataios kai dynatos, Kyrios dynatos en

Receive our word, brothers, even if it is very small and falls far short of what is fitting; for all that, the Lord God knows how to weigh mercy with just judgment. For he accepts both Paul’s planting, as Paul’s, and Apollos’s watering, and the widow’s two mites, and the tax collector’s humility, and Manasseh’s confession. Receive a newly made word for a newly made shepherd; receive a voice of thanksgiving for the wonders that have been accomplished. We are small and least among the sons of Israel; but nothing prevents even the small from giving thanks richly. The more perfect praise the more perfect will surely render to God; we will bring today what is in our power. Therefore “sing to the Lord a new song,” for … Some of the dangers were already upon us; others were impending. But who stilled the storm into a breeze? Who broke the weapon, and the sword, and war? Who took us in? Was it not you, O God, who did these things? “The Lord strong and mighty, the Lord mighty in …”

1 Cor 3:6 (allusion, high confidence) · Mark 12:42 (allusion, high confidence) · Luke 18:13–14 (allusion, high confidence) · 2 Chr 33:12–13 (allusion, high confidence) · Judg 6:15 (echo, low confidence) · Ps 98:1 (97:1 LXX) (quotation, high confidence) · Ps 107:29 (106:29 LXX) (allusion, high confidence) · Ps 76:3 (75:4 LXX) (allusion, high confidence) · Ps 24:8 (23:8 LXX) (quotation, high confidence)

Notes and citation

Summary: At the consecration of a new bishop Gregory offers his small speech of thanks and praises God for delivering the church from the dangers that threatened it.

Oration 13, at the consecration of Eulalius as bishop of Doara. The end of the psalm verse is garbled in the scan (“θαυωθούμεθα”) and some words are probably lost (“…”); the section breaks off in the middle of Ps 24:8 (“…”). A line of Migne’s Latin interleaved in the scan is not translated. Scripture: 1 Cor 3:6; Mark 12:42; Luke 18:13–14; 2 Chr 33:12–13 (Manasseh); Judg 6:15; Ps 98:1 (LXX 97:1); Ps 107:29 (LXX 106:29); Ps 76:3 (LXX 75:4); Ps 24:8 (LXX 23:8).

Topics: Church office

Cite (SBL): Gregory of Nazianzus, Or. 13.1 (PG 35:852; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-1

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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.

13.2PG 35

Οὗτος ἕτεμε θάλασσαν· οὗτος ἔτρεψεν ἐν ἐρήμῳ λαὸν φυγάδα, ξένον ὑετὸν χαρισάμενος· οὗτος πετραν ἐπήγασεν· οὗτος χατεπολέμησε τὸν ᾿Αμαλὴκ, χειρῶν ἀποῤῥήτῳ (ϑὅ) καὶ μυστικῷ σχήματι. Τοῦτο γὰρ ἴσχυσαν ἱερέως χεῖρες ἐπὶ τοῦ ὄρους αἱρόμεναι, καὶ εἰς εὐχὴν τυπούμεναι, ὃ πολλαὶ μυριάδες οὐκ ἴσχυσαν. Οὗτος τείχη κατέσεισεν ἀμάχως καὶ ἀπολέμως· καὶ, ἵνα τὰ τελευταῖα λέγω, οὗτος κατήνεγκε τὸν Γολιὰθ κατὰ τοῦ μεγάλου Δαδὶδ τολμήσαντα, τὸν ἐπηρμένον, καὶ ἀλαζόνα, καὶ ἀπόγονον τῶν γιγάντων. Διὰ ταῦτα οὖν ὁμοθυμαδὸν λέγωμεν· Εὐλογητὸς Κύριος, ὃς οὐκ ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσι αὐτῶν· καὶ, Χείμαῤῥον διῆλθεν αὶ ἡ ψυχὴ ἡμῶν - ὡς στρουθίον ἐῤῥύσθη ἐκ τῆς παγίδος τῶν θηρευόγτωγν· ἄλλα τε ὅσα ψυχὴ περιχαρὴς ἐπὶ Θεοῦ μεγαλοδωρεᾷ φθέγγεται. Οὐκ ἤλθομεν βάλλειν μάχαιραν, ἀλλ᾽ εἰρήνην. Οὐκ ἤλθομεν ἐπ᾽ ἀτιμίᾳ τοῦ μεγάλου ποιμένος τοῦ τῆς λαμπρᾶς προκαθεζομένου πόλεως· τίμιον ἴσμεν, κεφαλὴν γινώσκομεν, ἅγιον καλοῦμεν, καὶ ἀδικούμενοι μόνον ἕστω φιλότεκνος, καὶ πάτης προνοῶν Ἐκκλησίας. Προσθήκην ἱερέων ἐπραγματευσάμεθα, οὐκ ὑφαίρεσιν· αἱρετικῶν ἀνατροπὴν, οὐκ ὀρθοδόξων

Houtos heteme thalassan; houtos etrepsen en erēmǭ laon phygada, xenon hyeton charisamenos; houtos petran epēgasen; houtos chatepolemēse ton ᾿Amalēk, cheirōn aporrhētǭ (ϑho) kai mystikǭ schēmati. Touto gar ischysan hiereōs cheires epi tou orous hairomenai, kai eis euchēn typoumenai, ho pollai myriades ouk ischysan. Houtos teichē kateseisen amachōs kai apolemōs; kai, hina ta teleutaia legō, houtos katēnenke ton Goliath kata tou megalou Dadid tolmēsanta, ton epērmenon, kai alazona, kai apogonon tōn gigantōn. Dia tauta oun homothymadon legōmen; Eulogētos Kyrios, hos ouk edōken hēmas eis thēran tois odousi autōn; kai, Cheimarrhon diēlthen ai hē psychē hēmōn - hōs strouthion errhysthē ek tēs pagidos tōn thēreuogtōgn; alla te hosa psychē pericharēs epi Theou megalodōreą phthengetai. Ouk ēlthomen ballein machairan, all᾽ eirēnēn. Ouk ēlthomen ep᾽ atimią tou megalou poimenos tou tēs lampras prokathezomenou poleōs; timion ismen, kephalēn ginōskomen, hagion kaloumen, kai adikoumenoi monon hestō philoteknos, kai patēs pronoōn Ekklēsias. Prosthēkēn hiereōn epragmateusametha, ouk hyphairesin; hairetikōn anatropēn, ouk orthodoxōn

It was he who cut through the sea; he who nourished a fugitive people in the desert, granting them a strange rain; he who made the rock gush forth; he who warred down Amalek by the ineffable and mystic posture of hands. For the hands of a priest, raised on the mountain and shaped into prayer, prevailed where many myriads did not. He shook down walls without fighting or war; and, to come to the last, he brought down Goliath, who dared to face the great David, the arrogant boaster, descendant of the giants. For these things, then, let us say with one accord: “Blessed be the Lord, who has not given us as prey to their teeth”; and, “Our soul has passed through a torrent; it has been rescued like a sparrow from the snare of the fowlers”; and all else that a soul overjoyed at God’s generosity utters. We did not come to bring a sword, but peace. We did not come to dishonour the great shepherd who presides over the illustrious city: we know him to be honoured, we recognize him as our head, we call him holy, even when we are wronged; only let him love his children and provide for every church. We have worked for an increase of priests, not a reduction; for the overthrow of heretics, not of the orthodox …

Exod 14:21 (allusion, high confidence) · Exod 16:4 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Exod 17:11–12 (allusion, high confidence) · Ps 99:6 (98:6 LXX) (echo, low confidence) · Josh 6:20 (allusion, high confidence) · 1 Sam 17:49–51 (allusion, high confidence) · Ps 124:6 (123:6 LXX) (quotation, high confidence) · Ps 124:4–5 (123:4-Ps LXX) (quotation, high confidence) · Ps 124:7 (123:7 LXX) (quotation, high confidence) · Matt 10:34 (allusion, high confidence)

Notes and citation

Summary: Gregory recalls God’s mighty deeds from the Exodus to David, praises him for deliverance, and insists that the new consecration was meant for peace, not to slight the metropolitan.

The “great shepherd who presides over the illustrious city” is probably the metropolitan of the province (identification uncertain). The section breaks off at the end (“…”). The hands raised on the mountain are Moses’, whom Gregory calls a priest (cf. Ps 99:6); the posture of the outstretched hands was read as a figure of the cross. Scripture: Exod 14:21; Exod 16:4 (the manna, a “strange rain”); Exod 17:6; Exod 17:11–12; Josh 6:20; 1 Sam 17:4, 49–51; Ps 124:6, 4–5, 7 (LXX 123); Matt 10:34 (reversed).

Topics: Church office

Cite (SBL): Gregory of Nazianzus, Or. 13.2 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-2

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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.

13.3PG 35

Τί φὴς, ὦ παῖ Δαθὰν κσὶ ᾿Αθειρὼν, καὶ Ὁ 9Ὁ) Ἀποῤῥήτῳ. (ἰοἶ8!. ἀποῤῥήτων ἐκστάσει Ἷ παῖ Δαθάν, εἰς. Ουθηι ἰνὶς ἀέδίσπαὶ γὸΝοη οοἸιογγυΐδιΐ ἢ Νοη ρυάοτΓα βυ Ὁ Νοη [ας καὶ χεῖρας ἐπαφεὶς ἣμῖν, ὥσπερ ἐκεῖνοι τὰς γλώσσας τῷ μεγάλῳ θεράποντι ; Οὐκ ἔφριξας ; Οὐκ ἐνετράπης ; Οὐκ ἔῤῥευσάν σοι ταῦτα διανοουμένῳ κατὰ γῆς αἱ σάρκες ; Εἶτα τὰς χεῖρας ταύτας ἀνατείνεις τῷ Θεῷ ; Εἶτα δῶρα προσάξεις ; Εἶτα ὑπερεύξη λαοῦ; Φοδοῦμαι μή ποτε τοσοῦτον ἣ ῥομφαία τοῦ Θεοῦ χατιωθῇ καὶ ἢρεμήσειεν. Οὔτε τῷ ποιμένι τῷ σῷ μέγα τι ἐχαρίσω, καὶ σαυτὸν τὰ μέγιστα ἐζημίωσας, ἀλλοτριώσας σεαυτὸν τῆς τοῦ Θεοῦ κά-

Ti phēs, ō pai Dathan ksi ᾿Atheirōn, kai Ho 9Ho) Aporrhētǭ. (ioi8!. aporrhētōn ekstasei Hi pai Dathan, eis. Outhēi inis aedispai goNoē ooIiongyïdiï ē Noē ryaotGa by Ho Noē [as kai cheiras epapheis hēmin, hōsper ekeinoi tas glōssas tǭ megalǭ theraponti ? Ouk ephrixas ? Ouk enetrapēs ? Ouk errheusan soi tauta dianooumenǭ kata gēs hai sarkes ? Eita tas cheiras tautas anateineis tǭ Theǭ ? Eita dōra prosaxeis ? Eita hypereuxē laou? Phodoumai mē pote tosouton hē rhomphaia tou Theou chatiōthę̄ kai ēremēseien. Oute tǭ poimeni tǭ sǭ mega ti echarisō, kai sauton ta megista ezēmiōsas, allotriōsas seauton tēs tou Theou ka-

What do you say, O child of Dathan and Abiram, laying your hands on us as they laid their tongues on the great servant? Did you not shudder? Were you not ashamed? Did your flesh not melt to the ground as you planned these things? And then do you stretch out these hands to God? Then will you bring gifts? Then will you intercede for the people? I fear that the sword of God may never rust so long and be at rest. You did your shepherd no great favour, and you have done yourself the greatest harm, estranging yourself from God’s …

Num 16:1–3 (allusion, high confidence) · Num 16:12–14 (allusion, medium confidence) · Num 16:31–33 (echo, medium confidence)

Notes and citation

Summary: Gregory rebukes, as a new Dathan and Abiram, a man who laid violent hands on the consecrators, and asks how such hands can be raised to God at the altar.

The offender, apparently a cleric who used violence against Gregory’s party, is not named in the text as preserved. Dathan and Abiram rebelled against Moses (Num 16). The sentence about the sword of God is uncertain in the scan (“κατιωθῇ”, perhaps “rust”) and is translated by sense. The section breaks off at the end (“…”). Migne’s textual note and Latin interleaved in the scan are not translated.

Cite (SBL): Gregory of Nazianzus, Or. 13.3 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-3

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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.

13.4PG 35

Νῦν δὲ, ὦ ποιμένων ἄριστε καὶ τελεώτατε, δεῦρό μοι καὶ τὸν σὸν ἀπολάμθανε λαὸν σὺν ἡμῖν τε καὶ πρὸ ἡμῶν, ὃν ἐνεχείρισέ σοι τὸ Πνεῦμα τὸ ἅγιον, ὃν προσάγουσιν ἄγγελοι, ὃν ὁ βίος καὶ ὁ τρόπος ἐπίστευσεν. Εἰ δὲ διὰ πειρασμῶν καὶ κωλυμάτων τὸν θρόνον χληρονομεῖς, μὴ θαυμάσῃς· οὐδὲν τῶν μεγάλων ἀδόκιμον, οὐδὲν ἀδασάνιστον. Ἕπεται γὰρ φύσει τοῖς μὲν ταπεινοῖς τὸ ῥάδιον, τοῖς δὲ ὑψηλοῖς τὸ δύσχτητον. Ἤκουσας τοῦ εἰπόντος, Ὅτι δεῖ ἡμᾶς διὰ πολλῶν θλίψεων εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν· εἰπὲ καὶ αὐτός· Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀγαψυχήν. Ὦ τοῦ θαύματος! Τὸ ἑσπέρας ηὐλίσθη κιλαυθμὸς, καὶ εἰς τὸ πρωῖ ἀγαλλίασις. ἴα ληρεῖν τοὺς πολε μοῦντας καὶ περιχάσχειν, ὡς κύνας ὑλακτοῦντας διακενῇς· ἡμεῖς δὲ μὴ πολεμώμεθα. Δίδασκε προσκυνεῖν Θεὸν τὸν Πατέρα, Θεὸν τὸν Υἱὸν, Θεὸν τὸ Πνεῦμα τὸ ἅγιον, ἐν τρισὶν ὑποστάσεσιν, ἐν μιᾷ δόξῃ τε καὶ λαμπρότητι. Τὸ ἀπολωλὸς ἐκζήτει· τὸ ἀσθενὲς ἐνίσχυε τὸ ἰσχυρὸν φύλασσε. Τοσαύτην ἀπαιτοῦμέν σε τὴν ἐν τοῖς πνευματικοῖς εὐδοκίμησιν, ὅσην ἐπὶ τῶν κοσμικῶν συνέγνωμεν, Τὴν μὲν οὖν τελεωτέραν ὅπλισιν δέχοιο. παρὰ τῶν μειζόνων στρατηγῶν, δι᾽ ἧς δυνήσῃ τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σδέσαι, καὶ παραστῆσαι τῷ Κυρίῳ λαὸν περιούσιον, ἔθνος ἅγιον, βασίλειον ἱεράτευμα, ἐν Χριστῷ Ἰησοῦ τῷ Κυοίῳ ἡμῶν ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμῆν.

Nyn de, ō poimenōn ariste kai teleōtate, deuro moi kai ton son apolamthane laon syn hēmin te kai pro hēmōn, hon enecheirise soi to Pneuma to hagion, hon prosagousin angeloi, hon ho bios kai ho tropos episteusen. Ei de dia peirasmōn kai kōlymatōn ton thronon chlēronomeis, mē thaumasę̄s; ouden tōn megalōn adokimon, ouden adasaniston. Hepetai gar physei tois men tapeinois to rhadion, tois de hypsēlois to dyschtēton. Ēkousas tou eipontos, Hoti dei hēmas dia pollōn thlipseōn eiselthein eis tēn basileian tōn ouranōn; eipe kai autos; Diēlthomen dia pyros kai hydatos, kai exēgages hēmas eis agapsychēn. Ō tou thaumatos! To hesperas ēulisthē kilauthmos, kai eis to prōi agalliasis. ia lērein tous pole mountas kai perichaschein, hōs kynas hylaktountas diakenę̄s; hēmeis de mē polemōmetha. Didaske proskynein Theon ton Patera, Theon ton Huion, Theon to Pneuma to hagion, en trisin hypostasesin, en mią doxę̄ te kai lamprotēti. To apolōlos ekzētei; to asthenes enischye to ischyron phylasse. Tosautēn apaitoumen se tēn en tois pneumatikois eudokimēsin, hosēn epi tōn kosmikōn synegnōmen, Tēn men oun teleōteran hoplisin dechoio. para tōn meizonōn stratēgōn, di᾽ hēs dynēsę̄ ta belē tou ponērou ta pepyrōmena sdesai, kai parastēsai tǭ Kyriǭ laon periousion, ethnos hagion, basileion hierateuma, en Christǭ Iēsou tǭ Kyoiǭ hēmōn hǭ hē doxa eis tous aiōnas. ᾿Amēn.

But now, best and most perfect of shepherds, come here and receive your people with us and before us: the people whom the Holy Spirit has entrusted to you, whom angels bring to you, whom your life and character have won to trust you. If you inherit the throne through trials and hindrances, do not be surprised: nothing great is untested, nothing unproved. For ease naturally goes with lowly things, and difficulty of attainment with lofty ones. You have heard him who said, “We must enter the kingdom of heaven through many afflictions”; say yourself too: “We went through fire and water, and you brought us out into refreshment.” O the wonder! “Weeping lodged for the evening, and in the morning, rejoicing.” Let those who make war babble and gape, like dogs barking in vain; but let us not be at war. Teach people to worship God the Father, God the Son, God the Holy Spirit, in three hypostases, in one glory and splendour. Seek out what is lost; strengthen what is weak; guard what is strong. We ask of you as much distinction in spiritual things as we have known you to have in worldly ones. May you receive the more perfect armour from greater generals, with which you will be able to quench the flaming arrows of the evil one, and to present to the Lord a people of his own possession, a holy nation, a royal priesthood, in Christ Jesus our Lord, to whom be glory for ever. Amen.

Acts 20:28 (allusion, medium confidence) · Acts 14:22 (quotation, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Ps 30:5 (29:6 LXX) (quotation, high confidence) · Ezek 34:16 (allusion, high confidence) · Eph 6:16 (allusion, high confidence) · 1 Pet 2:9 (allusion, high confidence) · Exod 19:6 (echo, medium confidence) · Titus 2:14 (echo, medium confidence)

Notes and citation

Summary: Gregory charges the new bishop to take up his people despite opposition, to teach the worship of Father, Son, and Spirit in three hypostases and one glory, and to shepherd faithfully.

“Hypostases” (ὑποστάσεις): the three distinct persons of the one Godhead. “Greater generals” probably means senior bishops (perhaps Basil). Scripture: Acts 20:28; Acts 14:22 (cited with “kingdom of heaven” for “kingdom of God”); Ps 66:12 (LXX 65:12); Ps 30:5 (LXX 29:6); Ezek 34:16; Eph 6:16; 1 Pet 2:9; Exod 19:6; Titus 2:14.

Topics: Trinity, Church office

Cite (SBL): Gregory of Nazianzus, Or. 13.4 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/13-4

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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.

Chapter 14

14.1PG 35:857

Ανὸρες ἀδελφοὶ καὶ συμπένητες, πτωχοὶ γὰρ Ι. ΥἹνῖ [γϑῖγοθ ἂς. μλυρογιαι δ00}} ( συληιν!ο εὐἷπν, ρᾶγνϊ5 4Δ}}8}}}5 πιδηπϑυσὶδ, δ] υπὶ δη16- ἅπαντες, καὶ τῆς θείας χάριτος ἐπιδεεῖς, κἂν ἄλλος ΒΌΠ1..5, σγαι ἀϊνί πα ἰπάϊφαηνι5), δῆς ἀδ ρᾶυἄλλου προέχειν δοκῇ, μικροῖς μέτροις μετρούμενος, δέξασθε τὸν περὶ φιλοπτωχίας λόγον, μὴ πενιχρῶς, ἀλλὰ φιλοτίμως, ἵνα βασιλείαν πλουτήσητε συνεύξασθε δὲ καὶ ἡμᾶς πλουσίως τοῦτον ὑμῖν χορηγῆσαι, καὶ θρέψαι τῷ λόγῳ τὰς ὑμετέρας ψυχὰς, καὶ διαθρύψαι πεινῶσι τὸν πνευματικὸν ἄρτον· εἴτε ἀπ᾽ οὐρανοῦ τροφὴν ὕοντας καθάπερ Μωῦσῆς ὁ παλαιὸς ἐκεῖνος, καὶ ἄρτον ἀγγέλων χαριζομένους· εἴτε ἄρτοις ὀλίγοις ἐν ἐρημίᾳ τρέφοντας μέχρι χόρου καὶ μυριάδας, καθάπερ Ἰησοῦς ὕστερον, ὁ ἀληθινὸς ἄρτος, καὶ τῆς ἀληθινῆς ζωῆς αἴτιος. Ἔστι μὲν οὖν οὐ πάνυ τι ῥάδιον τῶν ἀρετῶν τὴν νικῶσαν εὑρεῖν, καὶ ταύτῃ οὐδὲ ἐν λειμῶνι πολνανθεῖ καὶ εὐώδει, τῶν ἀν ΓᾺ5 Υἱηοδῖ, ἱπυθηἶ γα, οἰ ρυΐ ρ]πηᾶπι ἀάγὲ : θέων τὸ κάλλιστον καὶ εὐωδέστατον, ἄλλοτε ἄλλου τὴν ὄσφρησιν καὶ τὴν ὄψιν πρὸς ἑαυτὸ μεθέλχοντος, καὶ πρῶτον δρέπεσθαι πείθοντος. Ὡς δ᾽ οὖν ἐμὲ, περὶ τούτων διελέσθαι σκεπτέον οὕτως.

Anores adelphoi kai sympenētes, ptōchoi gar I. HuIni [gϑigoth as. mlyrogiai d00}} ( sylēin!o euipn, ragnï5 4D}}8}}}5 pidēpϑysid, d] ypi dē16- hapantes, kai tēs theias charitos epideeis, kan allos BOP1..5, sgai aïni pa ipaïphaēni5), dēs ad rauallou proechein dokę̄, mikrois metrois metroumenos, dexasthe ton peri philoptōchias logon, mē penichrōs, alla philotimōs, hina basileian ploutēsēte syneuxasthe de kai hēmas plousiōs touton hymin chorēgēsai, kai threpsai tǭ logǭ tas hymeteras psychas, kai diathrypsai peinōsi ton pneumatikon arton; eite ap᾽ ouranou trophēn hyontas kathaper Mōysēs ho palaios ekeinos, kai arton angelōn charizomenous; eite artois oligois en erēmią trephontas mechri chorou kai myriadas, kathaper Iēsous hysteron, ho alēthinos artos, kai tēs alēthinēs zōēs aitios. Esti men oun ou pany ti rhadion tōn aretōn tēn nikōsan heurein, kai tautę̄ oude en leimōni polnanthei kai euōdei, tōn an GA5 Huiēodi, hipythēi ga, oi ryï r]pēapi aage : theōn to kalliston kai euōdestaton, allote allou tēn osphrēsin kai tēn opsin pros heauto methelchontos, kai prōton drepesthai peithontos. Hōs d᾽ oun eme, peri toutōn dielesthai skepteon houtōs.

Brothers and fellow paupers (for we are all poor and in need of divine grace, even if one seems to surpass another, being measured by small measures), receive the discourse on love for the poor, not meanly but generously, so that you may become rich in the kingdom. And pray with us that we may supply it to you richly, and feed your souls with the word, and break the spiritual bread for the hungry, whether raining down food from heaven like Moses of old and bestowing the bread of angels, or feeding even myriads to the full with a few loaves in the desert, like Jesus later, the true bread and the cause of the true life. Now it is not at all easy to find the virtue that wins the prize, just as in a meadow full of flowers and fragrance it is not easy [to pick out among the flowers] the most beautiful and most fragrant, since now one, now another draws the sense of smell and the sight to itself and persuades us to pluck it first. As for me, this is how I think we should decide about them.

Textual problem in this passage: see the notes.

Exod 16:4 (allusion, high confidence) · Ps 78:25 (77:25 LXX) (allusion, high confidence) · Matt 14:15–21 (allusion, high confidence) · John 6:32–35 (allusion, high confidence)

Notes and citation

Summary: Gregory opens his discourse on love for the poor by calling all his hearers fellow paupers before God and asking which virtue deserves the first place.

Oration 14, On love for the poor. Part of a line is lost in the scan in the image of the meadow; the words in brackets are supplied by sense. A few words of Migne’s Latin interleaved in the scan are not translated. Scripture: Exod 16:4; Ps 78:25 (LXX 77:25); Matt 14:15–21; John 6:32–35.

Topics: Ethics, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 14.1 (PG 35:857; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-1

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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.

14.2PG 35

Καλὸν πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα· καὶ μάρτυς τῆς πίστεως ᾿Αδραὰμ, δικαιωθεὶς ἐκ πίστεως· τῆς ἐλπίδος, Ἑνὼς, ὃς πρῶτος ἤλπισεν ἐπικαλεῖσθαι τὸν Κύριον, καὶ πάντες οἱ δίκαιοι διὰ τὴν ἐλπίδα χαχοπαθοῦντες· τῆς ἀγάπης, ὁ θεῖος ᾿Απόστολος, τολμήσας τι καὶ καθ᾽ ἑαυτοῦ διὰ τὸν Ἰσραἣλ φθέγξασθαι· καὶ ὁ θεὸς αὐτὸς, ἀγάπη καλούμενος. Καλὸν ἡἣ φιλοξενία’ καὶ μάρτυς ἐν μὲν δικαίοις, Λὼτ ὁ Σοδομίτης, καὶ οὐ Σοδομίτης τὸν τρόπον᾽ ἐν δὲ ἁμαρτωλοῖς, Ῥαὰδ ἡ πόρνη, καὶ οὐ πόρνη τὴν προα’ρεσιν διὰ φιλοξενίαν ἐπαινεθεῖσά τε καὶ σωθεῖσα. Καλὸν ἡ φιλαδελφία, καὶ μάρτυς Ἰησοῦς, οὐκ ἀδελφὸς ἡμῶν κληθῆναι μόνον, ἀλλὰ καὶ παθεῖν ὑπὲρ ἡμῶν ἀνασχόμενος. Καλὸν ἡ φιλανθρωπία· καὶ μάρτυς ὁ αὑτὸς Ἰησοῦς, οὐ ποιήσας μόνον τὸν ἄνθρωπὸν ἐπ᾽ ἔργοις ἀγαθοῖς,. καὶ τὴν εἰκόνα τῷ κοῖ συξεύξας ὁδηγὸν τῶν καλλίστων, καὶ τῶν ἄνω πρόξενον, ἀλλὰ καὶ γενόμενος ὑπὲρ ἡ μῶν ἄνθρωπος. Καλὸν ἡ μακροθυμία, καὶ ὁ αὐτὸς μάρτυς, οὐ τὰς λεγεῶνας μόνον τῶν ἀγγέλων παραιτησάμενος κατὰ τῶν ἐπανισταμένων καὶ τυραννούντων, οὐδὲ τῷ Πέτρῳ μόνον ἐπιτιμήσας αἱρομένῳ τὴν μάχαιραν, ἀλλὰ καὶ τὸ ὠτίον ἀποχαταστήσας τῷ πεπληγότι. Τὸ ιοϑἰδίυγ, 4υΐ πΠοη δοΐυ πη δηφαί τίη ἰασίομοβ δάνογ- Ὁ δ᾽ αὐτὸ καὶ Στέφανος ὕστερον ὁ τοῦ Χριστοῦ μαθητὴς, (δὴ. τιν, βοῃ). ᾿ιχ, ὅ. Διελέσθαι. Ἀδᾳ. ʼὰ ἑλέσθαι. Πα. μὶν διαἰμξ, περὶ τούτων διελέσθαι σκεπτέον οὕτως. (ἐν Καὶ πάντες. Βοᾷ. ο, πάντες δέ. ἡ πραότης, καὶ μαρτυροῦσι Μωῦσῆς καὶ Δαθὶδ, τοῦτὸ πρὸ τῶν ἄλλων μαρτυρηθέντες, καὶ ὁ τούτων διδάσκαλος, οὐκ ἐρίξων, οὐδὲ χραυγάζων, οὐδὲ ἐν ταῖς πλατείαις φωνὴν προϊέμενος, οὐδὲ ζυγομαχῶν πρὸς ὑπὲρ τῶν λιθαζόντων αὐτὸν προσευχόμενος. Καλὸν 8υ8 4υ] ἱπιροίιπ ἴῃ ἴρϑυιη [Δοἰδυδηιϊ, ἃς γἱη οἱ

Kalon pistis, elpis, agapē, ta tria tauta; kai martys tēs pisteōs ᾿Adraam, dikaiōtheis ek pisteōs; tēs elpidos, Henōs, hos prōtos ēlpisen epikaleisthai ton Kyrion, kai pantes hoi dikaioi dia tēn elpida chachopathountes; tēs agapēs, ho theios ᾿Apostolos, tolmēsas ti kai kath᾽ heautou dia ton Israēl phthenxasthai; kai ho theos autos, agapē kaloumenos. Kalon hēē philoxenia’ kai martys en men dikaiois, Lōt ho Sodomitēs, kai ou Sodomitēs ton tropon᾽ en de hamartōlois, Rhaad hē pornē, kai ou pornē tēn proa’resin dia philoxenian epainetheisa te kai sōtheisa. Kalon hē philadelphia, kai martys Iēsous, ouk adelphos hēmōn klēthēnai monon, alla kai pathein hyper hēmōn anaschomenos. Kalon hē philanthrōpia; kai martys ho hautos Iēsous, ou poiēsas monon ton anthrōpon ep᾽ ergois agathois,. kai tēn eikona tǭ koi syxeuxas hodēgon tōn kallistōn, kai tōn anō proxenon, alla kai genomenos hyper hē mōn anthrōpos. Kalon hē makrothymia, kai ho autos martys, ou tas legeōnas monon tōn angelōn paraitēsamenos kata tōn epanistamenōn kai tyrannountōn, oude tǭ Petrǭ monon epitimēsas hairomenǭ tēn machairan, alla kai to ōtion apochatastēsas tǭ peplēgoti. To ioϑidiyg, 4yï pPoē doïy pē dēphai tiē iasiomob danog- Ho d᾽ auto kai Stephanos hysteron ho tou Christou mathētēs, (dē. tin, boę̄). ᾿ich, ho. Dielesthai. Adą. ʼa helesthai. Pa. min diaimx, peri toutōn dielesthai skepteon houtōs. (en Kai pantes. Boą. o, pantes de. hē praotēs, kai martyrousi Mōysēs kai Dathid, touto pro tōn allōn martyrēthentes, kai ho toutōn didaskalos, ouk erixōn, oude chraugazōn, oude en tais plateiais phōnēn proïemenos, oude zygomachōn pros hyper tōn lithazontōn auton proseuchomenos. Kalon 8y8 4y] hipiroiip ię̄ irϑuiē [Doidydēiï, has giē hoi

Faith, hope, and love are good, these three. Abraham is a witness to faith, justified by faith; Enosh to hope, who first hoped to call on the Lord, and all the righteous who suffered hardship for the sake of hope; to love, the divine Apostle, who dared to say something even against himself for Israel’s sake, and God himself, who is called love. Hospitality is good: its witness among the righteous is Lot of Sodom, though no Sodomite in his ways; among sinners, Rahab the prostitute, though no prostitute in her choice, praised and saved because of her hospitality. Brotherly love is good, and its witness is Jesus, who not only consented to be called our brother but also to suffer for us. Love for humankind is good; and its witness is the same Jesus, who not only made man for good works and joined the image to the dust as a guide to the best things and an agent of things above, but also became man for us. Patience is good, and the same is its witness: he not only declined the legions of angels against those who rose against him and played the tyrant, nor only rebuked Peter when he raised the sword, but also restored the ear of the man who was struck. The same was done later by Stephen, the disciple of Christ, praying for those who stoned him. Meekness is good, and Moses and David bear witness, who were attested for this above everything else, and their Teacher, who did not quarrel or cry out or raise his voice in the streets, nor struggle against … Good …

1 Cor 13:13 (quotation, high confidence) · Rom 4:3 (allusion, high confidence) · Gen 15:6 (allusion, medium confidence) · Gen 4:26 (allusion, high confidence) · Rom 9:3 (allusion, high confidence) · 1 John 4:8 (allusion, high confidence) · Gen 19:1–3 (allusion, high confidence) · Josh 2:1 (allusion, high confidence) · Heb 11:31 (allusion, medium confidence) · Heb 2:11–12 (allusion, medium confidence) · Eph 2:10 (allusion, medium confidence) · Gen 2:7 (allusion, medium confidence) · Matt 26:53 (allusion, high confidence) · John 18:10–11 (allusion, high confidence) · Luke 22:51 (allusion, high confidence) · Acts 7:60 (allusion, high confidence) · Num 12:3 (allusion, high confidence) · Ps 132:1 (131:1 LXX) (allusion, medium confidence) · Matt 12:19 (allusion, high confidence) · Isa 42:2 (allusion, medium confidence)

Notes and citation

Summary: Gregory lists virtues, faith, hope, love, hospitality, brotherly love, love for humankind, patience, and meekness, each with its biblical witnesses.

The scan has misordered and lost lines near the end of this section: Stephen’s prayer for those who stoned him has been restored to its place by sense, and the end of the sentence on meekness and the beginning of the next are lost (“…”). Migne’s Latin and textual notes interleaved in the scan are not translated. Enosh: Gen 4:26 in the Greek (“he hoped to call on the name of the Lord”). Scripture: 1 Cor 13:13; Rom 4:3 (Gen 15:6); Rom 9:3; 1 John 4:8; Gen 19:1–3; Josh 2 and 6:25; Heb 11:31; Heb 2:11–12; Eph 2:10; Gen 2:7; Matt 26:53; John 18:10; Luke 22:51; Acts 7:60; Num 12:3; Ps 132:1 (LXX 131:1); Matt 12:19 (Isa 42:2).

Topics: Ethics, Love of God and neighbour

Cite (SBL): Gregory of Nazianzus, Or. 14.2 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-2

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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.

14.3PG 35

Καλὸν ὁ ζῆλος, καὶ μαρτυρεῖ Φινεὲς, τὴν Μαἐξέλῃ ὄνειδος ἐξ υἱῶν Ἰσραὴλ, καὶ ὀνομασθεὶς ἐκ τῆς προαιρέσεως· καὶ μετ᾽ ἐκεῖνον, οἱ λέγοντες· τῷ Κυρίῳ καὶ, Ζη.1ῶ γὰρ ὑμᾶς Θεοῦ ζήλῳ· καὶ, Ὁ ζῆλος τοῦ οἵκου σου Ἡ εἰιπι γὑγὸ Ῥοπιΐπο οπιπὶροίεπι οἱ, ΖΕ πιμίον νος δεὶ καταφάγεταί με. καὶ οὐ λέγοντες τοῦτο μόνον, ἀλλὰ καὺ πάσχοντες. Καλὸν ὑποπιασμὸς (δ ) σώματος· καὶ πειθέτω σε Παῦλος, ἑαυτὸν ἔτι παιδαγωγῶν, καὶ φοδῶν διὰ τοῦ Ἰσραὴλ τοὺς ἑαυτοῖς θαῤῥοῦντας καὶ ἐφιέντας τῷ σώματι· καὶ Ἰησοῦς αὐτὸς νηστεύων, καὶ πειραζόμενος, καὶ νικῶν τὸν πειράζοντα. Καλὸν προσευχὴ καὶ ἀγρυπνία· καὶ πειθέτω σε Θεὸς ἀγρυπνῶν πρὸ τοῦ πάθους, καὶ προσευχόμενος. Καλὸν ἀγνεία, καὶ παρθενία· καὶ πειθέτω σε Παῦλος περὶ τούτων νομοθετῶν, καὶ βραδεύων δικαίως γάμῳ καὶ ἀγαμίᾳ, καὶ Ἰησοῦς αὐτὸς ἐκ Παρβένου γεννώμενος, ἵνα καὶ γέννησιν τιμήσῃ, καὶ προτιμήσῃ παρθενίαν. Καλὸν ἐγκράτεια· καὶ πειθέτω σε Δαδὶδ, ἡνίκα τοῦ ἐν Βηθλεὲμ ἐκράτησε ᾿ φρέατος, μὴ πιὼν, ἀλλὰ σπείσας μόνον τοῦ ὕδατος, μηδὲ ἀνασχόμενος ἴδιον πληρῶσαι πάθος ἐν ἀλλοτρίῳ

Kalon ho zēlos, kai martyrei Phinees, tēn Maexelę̄ oneidos ex huiōn Israēl, kai onomastheis ek tēs proaireseōs; kai met᾽ ekeinon, hoi legontes; tǭ Kyriǭ kai, Zē.1ō gar hymas Theou zēlǭ; kai, Ho zēlos tou hoikou sou Hē eiipi gygo Rhopiïpo opipiroiepi hoi, ZE pimion nos dei kataphagetai me. kai ou legontes touto monon, alla kau paschontes. Kalon hypopiasmos (d ) sōmatos; kai peithetō se Paulos, heauton eti paidagōgōn, kai phodōn dia tou Israēl tous heautois tharrhountas kai ephientas tǭ sōmati; kai Iēsous autos nēsteuōn, kai peirazomenos, kai nikōn ton peirazonta. Kalon proseuchē kai agrypnia; kai peithetō se Theos agrypnōn pro tou pathous, kai proseuchomenos. Kalon agneia, kai parthenia; kai peithetō se Paulos peri toutōn nomothetōn, kai bradeuōn dikaiōs gamǭ kai agamią, kai Iēsous autos ek Parbenou gennōmenos, hina kai gennēsin timēsę̄, kai protimēsę̄ parthenian. Kalon enkrateia; kai peithetō se Dadid, hēnika tou en Bēthleem ekratēse ᾿ phreatos, mē piōn, alla speisas monon tou hydatos, mēde anaschomenos idion plērōsai pathos en allotriǭ

Zeal is good, and Phinehas bears witness, who [slew] the Midianite woman … to take away the reproach from the sons of Israel, and was named from his choice; and after him those who say, “[I have been very zealous] for the Lord,” and, “I am jealous over you with a godly jealousy,” and, “Zeal for your house will consume me,” and who not only said this but suffered it. Discipline of the body is good; and let Paul persuade you, who still schooled himself and through Israel’s example frightens those who trust in themselves and indulge the body; and Jesus himself, fasting, being tempted, and conquering the tempter. Prayer and vigil are good; and let God persuade you, who kept vigil and prayed before his passion. Purity and virginity are good; and let Paul persuade you, legislating about these things and judging justly between marriage and celibacy; and Jesus himself, born of a Virgin, so as both to honour birth and to honour virginity above it. Self-control is good; and let David persuade you, when he mastered himself over the well at Bethlehem, not drinking but only pouring out the water, and not enduring to satisfy his own desire with another’s [blood] …

Textual problem in this passage: see the notes.

Num 25:7–13 (allusion, high confidence) · 1 Kgs 19:10 (quotation, high confidence) · 2 Cor 11:2 (quotation, high confidence) · Ps 69:9 (68:10 LXX) (quotation, high confidence) · John 2:17 (quotation, high confidence) · 1 Cor 9:27 (allusion, high confidence) · 1 Cor 10:1–12 (allusion, medium confidence) · Matt 4:1–11 (allusion, high confidence) · Matt 26:36–44 (allusion, high confidence) · 1 Cor 7:1–40 (allusion, medium confidence) · Matt 1:23 (echo, medium confidence) · 2 Sam 23:15–17 (allusion, high confidence)

Notes and citation

Summary: Gregory continues his list of virtues, zeal, discipline of the body, prayer, virginity, and self-control, with their witnesses in Scripture.

Words are lost in the scan after “the Midianite woman” and at the end of the section; the bracketed words are supplied by sense. Elijah’s words (1 Kgs 19:10) are reduced in the scan to “for the Lord”, with Migne’s Latin of the verse interleaved; the opening words are supplied in brackets. Paul “judging between marriage and celibacy” refers to 1 Cor 7. Scripture: Num 25:7–13; 1 Kgs 19:10; 2 Cor 11:2; Ps 69:9 (LXX 68:10), John 2:17; 1 Cor 9:27; 1 Cor 10:1–12; Matt 4:1–11; Matt 26:36–44; 1 Cor 7; Matt 1:23; 2 Sam 23:15–17.

Topics: Ethics

Cite (SBL): Gregory of Nazianzus, Or. 14.3 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-3

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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.

14.4PG 35

Καλὸν ἐρημία καὶ ἡσυχία· καὶ διδάσκει με ὁ Κάρμηλος Ἡλίου, ἣ ἔρημος Ἰωάννου, Ἰησοῦ τὸ ὄρος, εἰς ὃ πολλάκις ἀναχωρῶν φαίνεται, καὶ καθ᾽ ἡσυχίαν ἑαυτῷ συγγινόμενος Καλὸν ἡ εὐὖτέλεια καὶ διδάσκει με ᾿λίας ἀναπαυόμενος παρὰ χῆρα, Ἶωάννης θριξὶ καμήλου σχεπόμενος, Πέτρος ἀσσαρίου θέρμοις τρεφόμενος. Καλὸν ἡ τακεινοφροσύνη, καὶ πολλὰ ταύτης, καὶ πολλαχόθεν τὰ ὑποδείγματα, καὶ πρὸ τῶν ἄλλων, ὁ πάντων Σωτὴρ καὶ Δεσπότης, οὐ ταπεινώσας ἑαυτὸν μόνον μέχρι Ὁ ϑαΙναῖογ ἃς Ὀοπιίπυ8, ποη πιοίο βείρϑιιπι δὲ δούλου μορφῆς, οὐδὲ τὸ πρόσωπον αἰσχύνῃ ὑποθεὶς ἐμπτυσμάτων, καὶ μετὰ τῶν ἀνόμων λογισθεὶς, ὁ τὸν Ἵνα. Βοᾳ. Ρἰν, ἵν᾽. (ἊΣ Κυρίῳ. ΟΥν. δάάϊι, παντοκράτορι, ΟἸ·ῃ]᾿Ερημία καὶ ἡσυχία. Νοθί88 : ἡ ἐν μονωσει τορυϊδίυ8 οοἱ ὅ9, ἰ5, ἰηαιιδπ), φαΐ πιπ ἀσ πὶ ἃ ροοοῦι! κόσμον καθαίρων τῆς ἁμαρτίας, ἀλλὰ καὶ τῶν μαοὐλ}} δ᾽ ; εἷς αν ἀϊνι ΠῚ ροτίθοίδιῃ, ν᾽ πὶ ἰᾶς θητῶν νίπτων τοὺς πόδας ἐν δουλιχῷ τῷ σχήματι. Καλὸν ἡ ἀχτη μοσύνη καὶ χρημάτων ὑπεροψία· καὶ μαρτυρεῖ Ζακχαῖος, καὶ Χριστὸς αὐτός· ὁ μὲν, τῇ εἰσόδῳ Χριστοῦ, μικροῦ πάντα καρποφορήσας· ὁ δὲ, τῷ πλουσίῳ τὸ τέλειον ἐν τούτῳ περιορίσας. Καὶ συντομώτερον ἔτι περὶ τούτων εἰπεῖν, καλὸν θεωρία, καὶ καλὸν πρᾶξις· ἢ μὲν, ἐντεῦθεν ἐπανιστᾶσα καὶ εἰς τὰ ἍΛγια τῶν ἁγίων χωροῦσα, καὶ τὸν γοῦν ἡ μῶν πρὸς τὸ συγγενὲς ἐπανάγουσα· ἡ δὲ, Χριστὸν ὑποδεχομένη, καὶ θεραπεύουσα, καὶ ποῖς ἔργοῖς τὸ φίλτρον ἐλέγχουσα.

Kalon erēmia kai hēsychia; kai didaskei me ho Karmēlos Hēliou, hē erēmos Iōannou, Iēsou to oros, eis ho pollakis anachōrōn phainetai, kai kath᾽ hēsychian heautǭ synginomenos Kalon hē euyteleia kai didaskei me ᾿lias anapauomenos para chēra, Iōannēs thrixi kamēlou schepomenos, Petros assariou thermois trephomenos. Kalon hē takeinophrosynē, kai polla tautēs, kai pollachothen ta hypodeigmata, kai pro tōn allōn, ho pantōn Sōtēr kai Despotēs, ou tapeinōsas heauton monon mechri Ho ϑaInaiog has Oopiipy8, poē pioio beirϑiipi de doulou morphēs, oude to prosōpon aischynę̄ hypotheis emptysmatōn, kai meta tōn anomōn logistheis, ho ton Hina. Boą. Rin, hin᾽. (AS Kyriǭ. OUn. daaïi, pantokratori, OI;ę̄]᾿Erēmia kai hēsychia. Nothi88 : hē en monōsei toryïdiy8 ooi ho9, i5, iēaiidp), phaï pip as pi ha roooui! kosmon kathairōn tēs hamartias, alla kai tōn maoul}} d᾽ ? heis an aïni PI rotithoidię̄, n᾽ pi ias thētōn niptōn tous podas en doulichǭ tǭ schēmati. Kalon hē achtē mosynē kai chrēmatōn hyperopsia; kai martyrei Zakchaios, kai Christos autos; ho men, tę̄ eisodǭ Christou, mikrou panta karpophorēsas; ho de, tǭ plousiǭ to teleion en toutǭ periorisas. Kai syntomōteron eti peri toutōn eipein, kalon theōria, kai kalon praxis; ē men, enteuthen epanistasa kai eis ta HaLgia tōn hagiōn chōrousa, kai ton goun hē mōn pros to syngenes epanagousa; hē de, Christon hypodechomenē, kai therapeuousa, kai pois ergois to philtron elenchousa.

Solitude and quiet are good; and Elijah’s Carmel teaches me this, and John’s desert, and Jesus’ mountain, to which he is often seen withdrawing and being alone with himself in quiet. Frugality is good; and I am taught this by Elijah, lodging with a widow; by John, clothed in camel’s hair; by Peter, living on lupines worth a penny. Humility is good, and there are many examples of it, from many places, and before all others the Saviour and Master of all, who not only humbled himself to the form of a slave, and set his face to the shame of spitting, and was reckoned with the lawless, he who cleanses the world of sin, but also washed the feet of the disciples in the guise of a slave. Poverty and contempt of money are good; and Zacchaeus bears witness, and Christ himself: the one, at Christ’s coming in, offering almost everything; the other, setting perfection for the rich man in this. And to speak still more briefly about these things: contemplation is good, and action is good; the one rising from here and entering into the Holy of Holies and leading our mind back to what is akin to it; the other receiving Christ and serving him and proving love by deeds.

Textual problem in this passage: see the notes.

1 Kgs 18:19–20 (allusion, medium confidence) · Luke 1:80 (allusion, medium confidence) · Luke 6:12 (allusion, medium confidence) · Matt 14:23 (allusion, medium confidence) · 1 Kgs 17:9–16 (allusion, high confidence) · Matt 3:4 (allusion, high confidence) · Phil 2:7–8 (allusion, high confidence) · Isa 50:6 (allusion, high confidence) · Matt 26:67 (allusion, medium confidence) · Isa 53:12 (allusion, high confidence) · Luke 22:37 (allusion, medium confidence) · John 1:29 (allusion, medium confidence) · John 13:4–5 (allusion, high confidence) · Luke 19:8 (allusion, high confidence) · Matt 19:21 (allusion, high confidence) · Heb 9:3 (echo, low confidence)

Notes and citation

Summary: Gregory adds solitude, frugality, humility, and poverty to his list of virtues, and sums them up as contemplation and action.

That Peter lived on cheap lupines is a tradition whose source is uncertain. Migne’s Latin and textual notes interleaved in the scan (e.g. a variant “solitude in seclusion”) are not translated. Scripture: 1 Kgs 18:19–20; Luke 1:80; Luke 6:12, Matt 14:23; 1 Kgs 17:9–16; Matt 3:4; Phil 2:7–8; Isa 50:6; Matt 26:67; Isa 53:12, Luke 22:37; John 1:29; John 13:4–5; Luke 19:8; Matt 19:21; Heb 9:3.

Topics: Ethics

Cite (SBL): Gregory of Nazianzus, Or. 14.4 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-4

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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.

14.5PG 35

Τούτων ἕκαστον μία τις σωτηρίας ὁδὸς, καὶ πρός τινα τῶν μονῶν πάντως φέρουσα τῶν αἰωνίων καὶ μακαρίων· ἐπειδὴ ὥσπερ διάφοροι βίων αἱρέσεις, οὕτω καὶ μοναὶ πολλαὶ παρὰ θεῷ, κατὰ τὴν ἀξίαν ἐκάστῳ μεριζόμεναί τε καὶ διαιρούμεναι· καὶ ὁ μὲν τήνδε κατορθούτω τὴν ἀρετὴν, ὁ δὲ τήνδε, ὁ δὲ πλείους, ὁ δὲ τὰς πάσας, εἰ οἷόν τε· μόνον ὀδευέτω, καὶ ἐφιέσθω τοῦ πρόσω, καὶ κατὰ πόδας ἐπέσθω τῷ καλῶς ὁδηγοῦντι, καὶ χατευθύνοντι, καὶ διὰ τῆς στενῆς ὁδοῦ καὶ πύλης ἐπὶ τὸ πλάτος ἄγοντι τῆς ἐκεῖθεν μακαριότητος. Εἰ δὲ δεῖ Παύλῳ καὶ αὐτῷ Χριστῷ πειθόμενον, πρώτην τῶν ἐντολῶν καὶ μεγίστην, ὡς κεφάλαιον νόμου καὶ προφητῶν τὴν ἀγάπην ὑπολαμθάνειν, ταύτης τὸ κράτιστον εἧρίσχω φιλοπτωχίαν, καὶ τὴν περὶ τὸ συγγενὲς εὐσπλαγχνίαν τε καὶ συμπάθειαν. Οὐδενὶ γὰρ οὕτω τῶν πάντων ὡς ἐλέῳ, Θεὸς θεραπεύεται, ὅτι υτδὲ οἰκειότερον ἄλλο τούτου Θεῷ, οὗ ἔλεος καὶ ἀλήθεια προπορεύονται καὶ ᾧ προσοιστέον τὸν ἔλεον πρὸ τῆς κρίσεως· οὐδὲ ἄλλῳ τινὶ μᾶλλον, ἣ φιλανθρωπίᾳ τὸ φιλάνθρωπον ἀντιδίδοται παρὰ τοῦ δικαίως ἀντιμετροῦντος, καὶ τιθέντος ἐν ζυγῷ καὶ ῳᾳ . Πᾶσι μὲν δὴ πτωχοῖς ἀνοιχτέον τὰ σπλάγχνα, καὶ τοῖς καθ᾽ ἡντιναοῦν αἰτίαν χαχοπαθοῦσι, κατὰ ἴαθθι οἰ πίθι5 ρϑυρογίθυδ, φυδουπαμ ἐδ οαυδὰ ἢ), τὴν, χαίρειν μετὰ χαιρόντων, καὶ κλαίειν μετὰ υἱ αἷι Νιςοίαβ, καὶ εἰς τὰ Ἅγιλ τῶν ἁγίων χωΤοῖς ἔργοις. ὅλ}., ΜΟΙΙ., τοῖς ἀγαθοῖς ἔρ’ κλαιόντων, κελεύουσαν ἑντολήν᾽ καὶ προεισενεχτέον ἀνθρώπους ὄντας ἀνθρώποις τὸν ἔρανον ἧς χρηστότητος, εἴτε διὰ χηρείαν χρήζοιεν ταύτης, εἴτε δι᾽ ὀρφανίαν, εἴτε ἀποξένωσιν πατρίδος, εἴτε ὠμότητα δεσποτῶν, εἴτε ἀρχόντων θράσος, εἴτε φορολόγων ἀπανθρωπίαν, εἴτε λῃστῶν μιαιφονίαν, εἴτε Π[2π|, γ6 ΟὉ ργωϑίυπὶ Δεεγθ ΔΈ πὶ, δῖ γ6 κλεπτῶν ἀπληστίαν, εἴτε δήμευσιν, εἴτε ναυάγιον· πάντες γὰρ ὁμοίως ἐλεεινοὶ, καὶ οὕτω βλέποντες εὶς τὰς ἡμετέρας χεῖρας, ὡς ἡμεῖς εἰς τὰς τοῦ Θεοῦ, περὶ ὧν ἂν δεώμεθα· καὶ τούτων αὐτῶν οἱ παρ᾽ ἀξίαν χαχοπαθοῦντες, τῶν ἐν ἔθει τοῦ δυστυχεῖν ὄντων ἐλεεινότεροι· ἐξαιρέτως δὲ τοῖς ὑπὸ τῆς ἱερᾶς νόσου διεφθαρμένοις, καὶ μέχρι σαρκῶν, καὶ ὀστέων, καὶ μυελῶν, ὡς ἡ κατά τινων ἀπειλὴ, βεδρωμένοις, καὶ προδεδομένοις ὑπὸ τοῦ μοχθηροῦ, καὶ ταπεινοῦ, καὶ ἀπίστου τούτου σώματος· ᾧ πῶς συνεζύγὴν, οὐκ οἷδα· καὶ πῶς εἰκών τέ εἰμε Θεοῦ, καὶ τῷ πηλῷ συμφύρομαι ὃ καὶ εὐεχτοῦν πολεμεῖ, καὶ ἀνιᾷ πολεμούμενον· ὃ καὶ ὡς σύνδουλον ἀγαπῶ, καὶ ὡς ἐχθρὸν ἁποστρέφομαι· ὃ καὶ ὡς δεσμὸν φεύγω, καὶ οὐκ ἔχω τίνι συνεργῷ πρὸς τὰ κάλλιστα χρήσωμαι ὡς εἰδὼς εἰς ὃ γέγονα, καὶ ὅτι δεῖ με πρὸς Θεὸν ἀναδῆναι διὰ τῶν πράξεων

Toutōn hekaston mia tis sōtērias hodos, kai pros tina tōn monōn pantōs pherousa tōn aiōniōn kai makariōn; epeidē hōsper diaphoroi biōn haireseis, houtō kai monai pollai para theǭ, kata tēn axian ekastǭ merizomenai te kai diairoumenai; kai ho men tēnde katorthoutō tēn aretēn, ho de tēnde, ho de pleious, ho de tas pasas, ei hoion te; monon odeuetō, kai ephiesthō tou prosō, kai kata podas epesthō tǭ kalōs hodēgounti, kai chateuthynonti, kai dia tēs stenēs hodou kai pylēs epi to platos agonti tēs ekeithen makariotētos. Ei de dei Paulǭ kai autǭ Christǭ peithomenon, prōtēn tōn entolōn kai megistēn, hōs kephalaion nomou kai prophētōn tēn agapēn hypolamthanein, tautēs to kratiston heērischō philoptōchian, kai tēn peri to syngenes eusplanchnian te kai sympatheian. Oudeni gar houtō tōn pantōn hōs eleǭ, Theos therapeuetai, hoti ytde oikeioteron allo toutou Theǭ, hou eleos kai alētheia proporeuontai kai hǭ prosoisteon ton eleon pro tēs kriseōs; oude allǭ tini mallon, hē philanthrōpią to philanthrōpon antididotai para tou dikaiōs antimetrountos, kai tithentos en zygǭ kai ǭą . Pasi men dē ptōchois anoichteon ta splanchna, kai tois kath᾽ hēntinaoun aitian chachopathousi, kata iaththi oi pithi5 rϑyrogithyd, phydoupam ed oauda ē), tēn, chairein meta chairontōn, kai klaiein meta hui haii Nisoiab, kai eis ta Hagil tōn hagiōn chōTois ergois. hol}., MOII., tois agathois er’ klaiontōn, keleuousan hentolēn᾽ kai proeisenechteon anthrōpous ontas anthrōpois ton eranon hēs chrēstotētos, eite dia chēreian chrēzoien tautēs, eite di᾽ orphanian, eite apoxenōsin patridos, eite ōmotēta despotōn, eite archontōn thrasos, eite phorologōn apanthrōpian, eite lę̄stōn miaiphonian, eite P[2p|, g6 HoO rgōϑiypi Deegth DE pi, di g6 kleptōn aplēstian, eite dēmeusin, eite nauagion; pantes gar homoiōs eleeinoi, kai houtō blepontes eis tas hēmeteras cheiras, hōs hēmeis eis tas tou Theou, peri hōn an deōmetha; kai toutōn autōn hoi par᾽ axian chachopathountes, tōn en ethei tou dystychein ontōn eleeinoteroi; exairetōs de tois hypo tēs hieras nosou diephtharmenois, kai mechri sarkōn, kai osteōn, kai myelōn, hōs hē kata tinōn apeilē, bedrōmenois, kai prodedomenois hypo tou mochthērou, kai tapeinou, kai apistou toutou sōmatos; hǭ pōs synezygēn, ouk hoida; kai pōs eikōn te eime Theou, kai tǭ pēlǭ symphyromai ho kai euechtoun polemei, kai anią polemoumenon; ho kai hōs syndoulon agapō, kai hōs echthron hapostrephomai; ho kai hōs desmon pheugō, kai ouk echō tini synergǭ pros ta kallista chrēsōmai hōs eidōs eis ho gegona, kai hoti dei me pros Theon anadēnai dia tōn praxeōn

Each of these is one way of salvation and certainly leads to one of the eternal and blessed dwellings; for as there are different choices of life, so there are many dwellings with God, apportioned and assigned to each according to his worth. Let one practise this virtue, another that, another several, another all of them, if that is possible; only let him keep on the road and reach for what lies ahead, and follow close in the steps of the One who leads well and directs and brings us through the narrow way and gate to the broad expanse of the blessedness there. But if, obeying Paul and Christ himself, we must take love as the first and greatest of the commandments, the sum of the Law and the Prophets, I find that its strongest part is love for the poor, and tender-heartedness and sympathy for our kin. For God is served by nothing so much as by mercy, because nothing else is more proper to God, before whom mercy and truth go, and to whom mercy must be offered before judgment; and by nothing else rather than by kindness is kindness repaid by him who measures justly in return and puts mercy on the balance and the scale. We must open our hearts to all the poor and to those who suffer hardship for any cause whatever, according to the commandment that bids us rejoice with those who rejoice and weep with those who weep; and since we are human, we must first bring to humans the contribution of our kindness, whether they need it because of widowhood, or orphanhood, or exile from their homeland, or the cruelty of masters, or the insolence of rulers, or the inhumanity of tax collectors, or the bloodthirstiness of robbers, or the greed of thieves, or confiscation, or shipwreck. For all are equally pitiable, and look to our hands as we look to God’s for whatever we need; and of these, those who suffer undeservedly are more pitiable than those accustomed to misfortune. But above all we must open them to those who are wasted by the sacred disease, eaten away to the flesh and bones and marrow, as the threat against some runs, and betrayed by this wretched, lowly, faithless body. How I was yoked to it I do not know, nor how I am the image of God and yet mixed with clay. When it is healthy it wars against me, and when it is warred against it grieves me; I love it as a fellow servant and turn from it as an enemy; I flee it as a fetter, and I have no other fellow worker to use for the best things, knowing what I was made for, and that I must ascend to God through my actions …

John 14:2 (allusion, high confidence) · Phil 3:13 (allusion, high confidence) · Matt 7:13–14 (allusion, high confidence) · Matt 22:36–40 (allusion, high confidence) · Ps 89:14 (88:15 LXX) (allusion, high confidence) · Jas 2:13 (echo, medium confidence) · Matt 7:2 (echo, medium confidence) · Rom 12:15 (quotation, high confidence) · Ps 123:2 (122:2 LXX) (echo, low confidence) · Deut 28:35 (echo, low confidence) · Gen 1:27 (allusion, medium confidence) · Gen 2:7 (allusion, medium confidence)

Notes and citation

Summary: Every virtue is a road to salvation, but the greatest part of love is love for the poor and the suffering, above all for those wasted by leprosy; Gregory reflects on his own bond with the body.

“The sacred disease” here is leprosy, the subject of the rest of the oration. “The threat against some” may refer to Deut 28:27, 35 (uncertain). Some lines may be lost before the end of the section, where the scan breaks off (“…”); Migne’s Latin and notes interleaved in the scan are not translated. Scripture: John 14:2; Phil 3:13; Matt 7:13–14; Matt 22:36–40; Ps 89:14 (LXX 88:15); Jas 2:13; Matt 7:2; Rom 12:15; Ps 123:2 (LXX 122:2); Gen 1:27; Gen 2:7.

Topics: Ethics, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 14.5 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-5

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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.

14.7PG 35

Φείδομαι ὡς συνεργοῦ, καὶ οὐκ ἔχω πῶς φύγω τὴν ἐπανάστασιν, ἣ πῶς μὴ ἀπὸ Θεοῦ πέσω βαρηθεὶς ταῖς πέδαις χατασπώσαις, ἣ χατεχούσαις εἰς ἔδαφος. Ἐχθρός ἐστιν εὐμενὴς, καὶ φίλος ἐπίδουλος. Ὦ (δὴ τῆς συζυγίας καὶ τῆς ἀλλοτριώσεως ! Ὃ φοθοῦμαι περιέπω καὶ ὃ στέργὼ δέδοικα· πρὶν πολεμῆσαι, χαταλλάσσομαι· καὶ πρὶν εἰρηνεῦσαι, διίσταμαι. Τίς ἡ περὶ ἐμὲ σοφία ; καὶ τί τὸ μέγα τοῦτο μυστήριον Ἢ βούλεται μοῖραν ἡμᾶς ὄνκας Θεοῦ, καὶ ἄνωθεν ῥεύσαντας, ἵνα μὴ διὰ τὴν ἀξίαν ἐπαιρόμενοι καὶ μετεωριζόμενοι καταφρονῶμεν τοῦ κτίσαντος, ἐν τῇ πρὸς τὸ σῶμα πάλῃ καὶ μάχῃ πρὸς αὐτὸν ἀεὶ βλέπειν, καὶ τὴν συνεζευὙμένην ἀσθένειαν παιδαγωγίαν εἶναι τοῦ ἀξιώματος· ἵνα εἰδῶμεν οἱ αὐτοὶ μέγιστοί τε ὄντες καὶ ταπεινότατοι, ἐπίγειοι καὶ οὐράνιοι, πρόσκαιροι καὶ ἀθάνατοι, κληρονόμοι φωτὸς καὶ πυρὸς, εἴτ᾽ οὖν σκότους, ὁποτέρως ἂν νεύσωμεν ; Τοιοῦτον τὸ κρᾶμα ἡμῶν, καὶ διὰ ταῦτα, ὡς γοῦν ἐμοὶ καταφαίνεται, ἵν᾽ ὅταν ἐπαιρώμεθα διὰ τὴν εἰκόνα, διὰ τὸν χοῦν συστελλώμεθα. Ταῦτα μὲν οὖν ὁ βουλόμενος φιλοσοφείτω, καὶ ἡμεῖς γε σχυμφιλοσοφήσομεν εὐκαιΟἱ παρ᾽ ἀξίαν. Νὶεοια5 : παρὰ τὴν τύχην ἧς ἀϊθυς ἀερσταναῖιβ, ναὶ ἴη (ἀγγαπιὶ ἀοι γα μι θυ5, νεὶ Διὰ τῶν πράξεων. ἴλεᾷ. υ οἱ ἕαρει δι᾽ ἀγαθῶν πράξεων, μοῦ Ὀοηἃ ΟροΓΆ. Τί τὸ μέγα τοῦτο μυστήριον ; Οαοάι)ὰπι Ἴνα εἰδῶμεν. Ἀύρ. φιλίμον, ἵν᾽ εἰδῶμεν. ΜΠ Νυης γοργὸ, (υθὰ οἀγηΐ πιθ8, πηδξαυς ἰηἶτ- α ΠΗ΄. Νυνὶ δὲ, ὅ μοι λέγειν ὁ λόγος ὥρμησε, τῶν ἐμῶν εριαλγοῦντι σαρκῶν, καὶ τῆς ἐμῆς ἀσθενείας ἐν ἀλλοτρίοις πάθεσι, θεραπευτέον, ἀδελφοὶ, τὸ συγγενὲς καὶ ὁμόδουλον. Εἰ γὰρ καὶ ὡς ἐχθροῦ χατηγόρησα διὰ τὸ πάθος ἀλλὰ καὶ ὡς φίλου περιέχομαι διὰ τὸν συνδήσαντα· καὶ θεραπευτέον οὐκ ἧττον τὰ τῶν (θ5) πλησίον, ἣ ἕκαστον τὸ ἑαυτοῦ, τῶν τε ὑγιαινόντων, καὶ τῶν ὑπὸ τῆς αὐτῆς νόσου δαπανωμένων. Πάντες γὰρ ἕν ἐσμεν ἐν Κυρίῳ, εἶτα πλούσιος, εἴτε πένης, εἴτε δοῦ,λος, εἴτε ἐλεύθερος, εἴτε ὑγιαίνων, εἴτε πονηρῶς ἔχων τοῦ σώματος καὶ μία κεφαλὴ πάντων, ἐξ οὗ τὰ πάντα, Χριστός καὶ ὅπερ ἐστὶν ἀλλήλοις τὰ μέλη, τοῦτο ἔκαστος ἑκάστῳ, καὶ πᾶσιν ἅπαντες· οὔκουν περιοπτέον, οὐδὲ ἀμελητέον τῶν προεμπεσόντων εἰς τὴν κοινὴν ἀσθένειαν οὐδὲ ἀγαπητέον μᾶλλον, ὅτι εὖ ἡμῖν ἔχει τὰ σώματα, ἣ πενθητέον, ὅτι ἀθλίως τοῖς ἀδελφοῖς· καὶ ἡγεῖσθαι μίαν ἀσφάλειαν εἶναι τῶν ἡμετέρων σαρκῶν καὶ ψυχῶν, τὴν εἰς ἐκείνους φιλαν-

Pheidomai hōs synergou, kai ouk echō pōs phygō tēn epanastasin, hē pōs mē apo Theou pesō barētheis tais pedais chataspōsais, hē chatechousais eis edaphos. Echthros estin eumenēs, kai philos epidoulos. Ō (dē tēs syzygias kai tēs allotriōseōs ! Ho phothoumai periepō kai ho stergō dedoika; prin polemēsai, chatallassomai; kai prin eirēneusai, diistamai. Tis hē peri eme sophia ? kai ti to mega touto mystērion Ē bouletai moiran hēmas onkas Theou, kai anōthen rheusantas, hina mē dia tēn axian epairomenoi kai meteōrizomenoi kataphronōmen tou ktisantos, en tę̄ pros to sōma palę̄ kai machę̄ pros auton aei blepein, kai tēn synezeuYmenēn astheneian paidagōgian einai tou axiōmatos; hina eidōmen hoi autoi megistoi te ontes kai tapeinotatoi, epigeioi kai ouranioi, proskairoi kai athanatoi, klēronomoi phōtos kai pyros, eit᾽ oun skotous, hopoterōs an neusōmen ? Toiouton to krama hēmōn, kai dia tauta, hōs goun emoi kataphainetai, hin᾽ hotan epairōmetha dia tēn eikona, dia ton choun systellōmetha. Tauta men oun ho boulomenos philosopheitō, kai hēmeis ge schymphilosophēsomen eukaiOi par᾽ axian. Nieoia5 : para tēn tychēn hēs aïthys aerstanaiib, nai iē (angapii aoi ga mi thy5, nei Dia tōn praxeōn. ileą. y hoi hearei di᾽ agathōn praxeōn, mou Ooēa OroGA. Ti to mega touto mystērion ? Oaoai)api Ina eidōmen. Aur. philimon, hin᾽ eidōmen. MP Nyēs gorgo, (ytha oagēï pith8, pēdxaus iēit- a PĒ΄. Nyni de, ho moi legein ho logos hōrmēse, tōn emōn erialgounti sarkōn, kai tēs emēs astheneias en allotriois pathesi, therapeuteon, adelphoi, to syngenes kai homodoulon. Ei gar kai hōs echthrou chatēgorēsa dia to pathos alla kai hōs philou periechomai dia ton syndēsanta; kai therapeuteon ouk hētton ta tōn (th5) plēsion, hē hekaston to heautou, tōn te hygiainontōn, kai tōn hypo tēs autēs nosou dapanōmenōn. Pantes gar hen esmen en Kyriǭ, eita plousios, eite penēs, eite dou,los, eite eleutheros, eite hygiainōn, eite ponērōs echōn tou sōmatos kai mia kephalē pantōn, ex hou ta panta, Christos kai hoper estin allēlois ta melē, touto ekastos hekastǭ, kai pasin hapantes; oukoun periopteon, oude amelēteon tōn proempesontōn eis tēn koinēn astheneian oude agapēteon mallon, hoti eu hēmin echei ta sōmata, hē penthēteon, hoti athliōs tois adelphois; kai hēgeisthai mian asphaleian einai tōn hēmeterōn sarkōn kai psychōn, tēn eis ekeinous philan-

I spare it as a fellow worker, and I do not know how to escape its revolt, or how not to fall away from God, weighed down by the fetters that drag me down or hold me to the ground. It is a kindly enemy and a treacherous friend. O this union and estrangement! What I fear I cherish, and what I love I dread; before I make war I am reconciled, and before I make peace I am at odds. What is this wisdom concerning me? And what is this great mystery? Is it that God wishes us, who are a portion of God and have flowed down from above, so that we may not be lifted up and exalted because of our dignity and despise the Creator, to look always to him in our wrestling and battle with the body, and that the weakness yoked to us should be a schooling for our dignity; so that we may know that we are at once the greatest and the lowliest, earthly and heavenly, temporary and immortal, heirs of light or of fire, or rather of darkness, whichever way we incline? Such is our mixture, and it is so, as it seems to me at least, in order that when we are lifted up because of the image, we may be brought low because of the dust. Let whoever wishes philosophize about these things, and we too will philosophize with him at a fitting time. [8] But now, to say what the discourse set out to say, aching for my own flesh and my own weakness in the sufferings of others: we must care, brothers, for what is akin to us and a fellow servant. For though I accused the body as an enemy because of its passions, I still embrace it as a friend because of the One who bound us together; and we must care for the bodies of our neighbours no less than each for his own, both of the healthy and of those consumed by this same disease. For we are all one in the Lord, whether rich or poor, slave or free, healthy or ill in body; and there is one head of all, from whom all things are, Christ; and what the members are to one another, each is to each and all are to all. We must not, then, overlook or neglect those who have fallen before us into the common weakness, nor be glad that our bodies are well rather than grieve that our brothers’ are wretched; and we must think that the one safety of our own flesh and souls is kindness toward them …

Gen 2:7 (echo, medium confidence) · Gal 3:28 (allusion, high confidence) · Eph 4:15 (allusion, medium confidence) · 1 Cor 8:6 (allusion, medium confidence) · 1 Cor 12:12–27 (allusion, high confidence) · Rom 12:5 (allusion, high confidence)

Notes and citation

Summary: Gregory marvels at the strange union of soul and body that keeps us humble, then turns to the duty of caring for the bodies of others, especially the sick, since all are one body in Christ.

“[8]” marks the scan’s numeral; the staged refs skip numbers where the scan lost numerals, so the sections of the usual numbering sit inside the preceding ref. “A portion of God” (μοῖρα Θεοῦ) is Gregory’s phrase for the soul breathed into man from above (cf. Gen 2:7). The section breaks off at the end (“…”). Migne’s textual notes interleaved in the scan are not translated. Scripture: Eph 5:32 (echo); Gal 3:28; Eph 4:15; 1 Cor 8:6; 1 Cor 12:12–27; Rom 12:5.

Topics: Ethics

Cite (SBL): Gregory of Nazianzus, Or. 14.7 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-7

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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.

14.9PG 35

Τοῖς μὲν ἄλλοις ἕν μόνον ἐλεεινὸν, τὸ τῆς ἀπορίας - ὃ τάχ᾽ ἂν ἢ χρόνος, ἣ πόνος, ἣ φίλος, ἢ τοῦτο μὲν οὐδενὸς ἧττον, εἰ μὴ καὶ μᾶλλον, ὅσῳ τοῦ πονεῖν καὶ βοηθεῖν ἑαυτοῖς οὐκ ἔχουσιν εἰς τὰ ἀναγκαΐα μετὰ τῶν σαρκῶν ἀφήρηνται, καὶ μείζων ἀεὶ τῆς ἀσθενείας αὐτοῖς μᾶλλον ὁ φόδος, ἣ ἡ τῆς ὀΓορίδ 5ἰῖ, πιδρίϑαιιθ ΙΏρΡΟΓ δρυὰ ἴρ808 ργίδναίθαὶ ( ὑγείας ἐλπίς· ὥστε μικρὸν γοῦν τι βοηθεῖσθαι παρὰ τῆς ἐλπίδος, ἣ μόνον τοῖς ἀτυχοῦσίν ἔστι φάρμακον. Πρὸς ὃὲ τῇ πενίᾳ, καὶ ἡ νόσος κακὸν δεύτερον, καὶ κακῶν τὸ ἀπευχτότατον, καὶ βαρύτατον, καὶ εἰς κατάραν τοῖς πολλοῖς προχειτοὺς εἶναι, μηδὲ θεατοὺς τοῖς πλείοσιν, ἀλλὰ φευχτοὺς, καὶ βδελυκτοὺς, καὶ οἷον ἀποτροπαίους· ὃ καὶ τῆς νόσγυ τούτοις βαρύτερον, ὅταν αἴσθωνται διὰ τὴν συμφορὰν καὶ μισούμενοι. ᾿Εγὼ μὲν οὐδὲ ἀδακρυτὶ φέρω τὸ τούτων πάθος, καὶ τῇ μνήμῃ συγχέομαι· πάσχοιτε δὲ καὶ ὑμεῖς ταυτὸν, ἵνα τοῖς δάχρυσε τὰ δάκρυα φύγητε καὶ πάσχουσί γε, οἶδ᾽ ὅτι, τῶν παρόντων ὅσοι φιλόχριστοι καὶ φιλόπτωχοι, καὶ Θεοῦ, καὶ παρὰ Θεοῦ τὸ ἐλεεῖν ἔχοντες· μάρτυρες δὲ καὶ ὑμεῖς τοῦ πάθους. Εἰ γὰρ καὶ ὡς ἐχθροῦ κατηγόρησα διὰ τὸ Ὦ αἰϊίδᾳυθ πιο!ονίΒ ποία οοἀϊεῖϊθυθ, ποθὴ πιδῖα; πάθος, οις. Αὶ ἀτγαροῦὶϊ πίοι αἱ ἰόχιὰ νἱ δίυν 806ὉΚαὶ Θεοῦ, καὶ παρὰ Θεοῦ. ε Ὀεὶ εγξᾶ Ὑμεῖς. δὶς Ἀ6ς. ρΡῃ,, Ογ. εἰς. Μ416 ἴη θυν

Tois men allois hen monon eleeinon, to tēs aporias - ho tach᾽ an ē chronos, hē ponos, hē philos, ē touto men oudenos hētton, ei mē kai mallon, hosǭ tou ponein kai boēthein heautois ouk echousin eis ta anankaïa meta tōn sarkōn aphērēntai, kai meizōn aei tēs astheneias autois mallon ho phodos, hē hē tēs oGorid 5ii, pidriϑaiith IŌrROG drya ir808 rgidnaithai ( hygeias elpis; hōste mikron goun ti boētheisthai para tēs elpidos, hē monon tois atychousin esti pharmakon. Pros hoe tę̄ penią, kai hē nosos kakon deuteron, kai kakōn to apeuchtotaton, kai barytaton, kai eis kataran tois pollois procheitous einai, mēde theatous tois pleiosin, alla pheuchtous, kai bdelyktous, kai hoion apotropaious; ho kai tēs nosgy toutois baryteron, hotan aisthōntai dia tēn symphoran kai misoumenoi. ᾿Egō men oude adakryti pherō to toutōn pathos, kai tę̄ mnēmę̄ syncheomai; paschoite de kai hymeis tauton, hina tois dachryse ta dakrya phygēte kai paschousi ge, oid᾽ hoti, tōn parontōn hosoi philochristoi kai philoptōchoi, kai Theou, kai para Theou to eleein echontes; martyres de kai hymeis tou pathous. Ei gar kai hōs echthrou katēgorēsa dia to Ō aiïidąuth pio!oniB poia ooaïeiïthyth, pothē pidia? pathos, ois. Ai atgarouiï pioi hai iochia ni diyn 806HoKai Theou, kai para Theou. e Oei enxa Hymeis. dis A6s. rRę̄,, Og. eis. M416 iē thyn

For other people there is only one pitiable thing, their need, which perhaps time, or toil, or a friend, or … For these, this is no less [hard], if not more so, inasmuch as along with their flesh they have been robbed of the means to toil and to help themselves to the necessities of life; and their fear of the disease is always greater than their hope of health, so that they get only a little help from hope, which is the one medicine of the unfortunate. And besides poverty, the disease is a second evil, and of evils the most dreaded and heaviest, and the one most people have ready for a curse; … that they are not approached, not even looked at by most, but shunned, loathed, and treated as things to be warded off. And this is heavier for them than the disease, when they feel that they are hated because of their misfortune. I cannot bear their suffering without tears, and I am confounded at the memory; and may you feel the same, so that by tears you may escape tears. And I know that all those present who love Christ and the poor, and who have mercy as something of God and from God, do feel it. You yourselves are witnesses of their suffering.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Unlike other poor people, the lepers suffer poverty, a dreaded disease, and the loathing of others; Gregory weeps for them and calls on his hearers to share his grief.

Lines are lost in the scan in the first sentence and before “that they are not approached” (“…”); “hard” is supplied by sense. The staged refs skip 14.8: section 8 begins inside 14.7. A repeated line and Migne’s Latin and notes at the end of the section in the scan are not translated.

Topics: Ethics, Suffering and affliction

Cite (SBL): Gregory of Nazianzus, Or. 14.9 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-9

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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.

14.10PG 35

Πρόκειται τοῖς ὀφθαλμοῖς ἡμῶν θέαμα δεινὸν ἘΚ. Ῥτγοροπίίαν, ποῦΐβ οὐ οΟυ}]08 σγάῦθ δὲ πηΐβθχαὶ ἐλεεινὸν, καὶ πᾶσι, πλὴν τῶν εἰδότων, ἄπιστον, ἄνθρωποι νεκροὶ καὶ ζῶντες, ἐχρωτηριασμένοι τοῖς πλείστοις τοῦ σώματος μέρεσι μήθ᾽ οἵτινές ποτε ἧσαν, μηδὲ ὅθεν εἰσὶ μικροῦ γινωσκόμενοι· μᾶλλον δὲ τῶν ποτε ἀνθρώπων ἄθλια λείψανα· πατέρας καὶ μητέρας, καὶ ἀδελφοὺς, καὶ τόπους, ἑαυτῶν γνωρίσματα λέγοντες· Ἐγὼ τοῦ δεῖνος, καὶ ἡἣ δεῖνά μοι μήτηρ, Καὶ τόδε μοι ὄνομα, καὶ σύ μοι φίλος ποτὲ καὶ γνώριμος. Καὶ τοῦτο πράττουσιν, οὐ γὰρ ἔχουσι τῷ παλαιῷ χαρακτῆρι γινώσκεσθαι· ἄνθρωποι συγγένειαν, φίλους, αὐτὰ τὰ σώματα· ἄνθρωπο: μόνοι τῶν πάντων ἐλεοῦντές τε ἑαυτοὺς, καὶ μισοῦντες ὁμοίως· οὐκ ἔχοντες πότερα μᾶλλον θρηνήσωσι τὰ μηκέτ᾽ ὄντα τοῦ σώματος, ἣ τὰ μένοντα 5ι{πἰ|ὺπ| ᾿ιΔθθη.68., υΓΓ85 ἰΔηάδη) ΘΟΓρΡΟΙΪΒ ράΓῖο ὅσα προανάλωσεν ἡ νόσος, ἣ ὅσα τῇ νόσῳ λείπεται. Τὰ μὲν γὰρ ἀνήλωται δυστυχῶς, τὰ δὲ σώζεται δυστυχέστερον᾽ τὰ μὲν οἴχεται πρὸ τῶν τάφων, τὰ δὲ οὐκ ἔστιν ὁ παραδώσων ταφῇ Καὶ γὰρ ὁ λίαν χρηστὸς καὶ φιλάνθρωπος, τούτοις ἐστὶν ἀναλγητότατος· χάντασθα μόνον ἐπελαθόμεθα σάρκες ὄντες, καὶ τὸ σῶμα τῆς ταπεινώσεως περικείμενοι· καὶ τοσούτου δέομεν θεραπεύειν τὸ συγγενὲς, ὥστε καὶ τῶν ἡμετέρων σωμάτων ἀσφάλειαν τὴν τούτων φυγὴν νομίξομεν. Καὶ νεκρῷ μὲν ἤδη προσῆλθέ τις παλαιῷ, καὶ τούτῳ τυχὸν ὁδωδότι, καὶ ζώων ἀλόγων ἤνεγκεν ὁδωδότα σώματα, καὶ βορδόρου πλησθεὶς ἠνέσχετο· τούτους δὲ κατὰ κράτος φεύγομεν (ὦ τῆς ἀπανθρωπίας ἴ), ὅτι καὶ τὸν αὐτὸν αὐτοῖς σπῶμεν ἀέρα, μικροῦ δυσχεραίνοντες.

Prokeitai tois ophthalmois hēmōn theama deinon EK. Rhtgoropiian, pouïb ou oOu}]08 sgauth de pēïbthchai eleeinon, kai pasi, plēn tōn eidotōn, apiston, anthrōpoi nekroi kai zōntes, echrōtēriasmenoi tois pleistois tou sōmatos meresi mēth᾽ hoitines pote hēsan, mēde hothen eisi mikrou ginōskomenoi; mallon de tōn pote anthrōpōn athlia leipsana; pateras kai mēteras, kai adelphous, kai topous, heautōn gnōrismata legontes; Egō tou deinos, kai hēē deina moi mētēr, Kai tode moi onoma, kai sy moi philos pote kai gnōrimos. Kai touto prattousin, ou gar echousi tǭ palaiǭ charaktēri ginōskesthai; anthrōpoi syngeneian, philous, auta ta sōmata; anthrōpo: monoi tōn pantōn eleountes te heautous, kai misountes homoiōs; ouk echontes potera mallon thrēnēsōsi ta mēket᾽ onta tou sōmatos, hē ta menonta 5i{pi|yp| ᾿iDththē.68., yNG85 iDēadē) ThOGrROIÏB raGio hosa proanalōsen hē nosos, hē hosa tę̄ nosǭ leipetai. Ta men gar anēlōtai dystychōs, ta de sōzetai dystychesteron᾽ ta men oichetai pro tōn taphōn, ta de ouk estin ho paradōsōn taphę̄ Kai gar ho lian chrēstos kai philanthrōpos, toutois estin analgētotatos; chantastha monon epelathometha sarkes ontes, kai to sōma tēs tapeinōseōs perikeimenoi; kai tosoutou deomen therapeuein to syngenes, hōste kai tōn hēmeterōn sōmatōn asphaleian tēn toutōn phygēn nomixomen. Kai nekrǭ men ēdē prosēlthe tis palaiǭ, kai toutǭ tychon hodōdoti, kai zōōn alogōn ēnenken hodōdota sōmata, kai bordorou plēstheis ēnescheto; toutous de kata kratos pheugomen (ō tēs apanthrōpias i), hoti kai ton auton autois spōmen aera, mikrou dyscherainontes.

There lies before our eyes a terrible and pitiable sight, unbelievable to all except those who know it: human beings dead and yet alive, mutilated in most parts of the body, hardly recognizable as to who they once were or where they come from; or rather, the wretched remains of those who were once human beings, who name fathers and mothers and brothers and places as tokens of who they are: “I am the son of so-and-so, and so-and-so is my mother, and this is my name, and you were once my friend and acquaintance.” And they do this because they cannot be recognized by their former features: human beings [bereft of] kindred, friends, their very bodies; the only human beings of all who pity and hate themselves alike; not knowing which to lament more, the parts of the body that no longer exist or those that remain, those the disease has already consumed or those left for the disease. For the one are consumed unhappily, and the other preserved more unhappily still; the one are gone before the grave, and for the other there is no one to commit them to the grave. For even the man who is very kind and humane is utterly unfeeling toward them; here alone we forget that we are flesh and that we wear the body of our humiliation; and we are so far from caring for our kin that we think fleeing them is the safety of our own bodies. A person has gone near a corpse long dead, perhaps already stinking, and has carried the stinking bodies of animals, and put up with being covered in filth; but these we flee with all our might (O the inhumanity!), all but resenting that we breathe the same air as they.

Textual problem in this passage: see the notes.

Phil 3:21 (allusion, high confidence)

Notes and citation

Summary: Gregory describes the lepers, mutilated beyond recognition, who must name their parents to be known, and rebukes those who shun them more than they would a corpse.

A word is lost in the scan before “kindred” and is supplied in brackets by sense. Migne’s Latin interleaved in the scan is not translated. “The body of our humiliation”: Phil 3:21.

Topics: Ethics

Cite (SBL): Gregory of Nazianzus, Or. 14.10 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-10

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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.

14.11PG 35

Τί πατρὸς γνησιώτερον : καὶ τί μητρὸς συμπαθέστερον ; ᾿Αλλ᾽ ἀπεκλείσθη γε τούτοις καὶ ἡ φύσις ᾿ καὶ πατὴρ παῖδα τὸν ἑαυτοῦ, ὃν ἐγέννησεν, ὃν ἀνέθρεψεν, ὃν ὀφθαλμὸν βίου μόνον ἔχειν ἐνόμισεν, ὑπὲρ οὗ πολλὰ Θεῷ καὶ πολλάκις προσηύξατο, τοῦτον ὀδύρεται μὲν, ἀπελαύνει δὲ, τὸ μὲν ἑχὼν, τὸ δὲ τυραννούμενος. Καὶ μήτηρ μέμνηται μὲν τῶν ὠδίνων, καὶ τὰ σπλάγχνα σπαράσσεται, καὶ ἀνακαλεῖται λίαν ἐλεεινῶς, καὶ προθεῖσα θρηνεῖ, καθάπερ τεθνηκότα τὸν ζῶντα Τέκνον, λέγουσα, δυστυχὲς καὶ ἀθλίας μητρὸς, ὃ μοι συνεμερίσατο πικρῶς ἡ νόσος· πέχνον ἐλεεινὸν, τέκνον οὐ γνωριζόμενον, τέκνον, ὃ κρημνοῖς καὶ ὄρεσι καὶ ἐρημίαις ἀνεθρεψάμην Μήθʼ. ἀΥ και Ρἢ. ΟὟ. μηδ᾽ [τΣαοι]5]. Πατέ . ʼ δααὶ!, καὶ πάππους. Τοσούτου δέομεν. [ἃ Ἀδᾳ. ὁ. ΑΠΪ, τοσούτῳ ΠἸϊ, σιιοπ) ργϑοὶρ οἱ πηοπιϊδυ5 ἃς 5ο! τυ ἀἰηἶδυ8 μετὰ θηρίων οἰκήσεις, καὶ σκέπη σοι πέτρα καὶ τῶν ἀνθρώπων μόνον ἔψονταί σε οἱ εὐσεδέττατοι καὶ ταῦτα δὴ τὰ τοῦ Ἰὼόδ ἐλεεινὰ ῥήματα ἐπιφθέγγεται· Ἵνα τί γὰρ ἐπλάσθης ἐν κοιλίᾳ μητρὸς, ἐκ γαστρὸς δὲ ἐξῆλθες, καὶ οὐκ εὐθὺς ὡς συνδραμεῖν τῇ γεννήσει τὸν θάνατον ; ἵνα τί ὃὲ οὐκ ἀπῆλθες ἄωρος, πρὶν γεύσασθαι τῶν τοῦ βίου κακῶν; Ἵνα τί δὲ σοι συνήντησε γόνατα; Τί δέ σοι τὸ θηϊάσαι μαστοὺς, ἀθλίως ζήσεσθαι μέλλοντι, καὶ ζωὴν θανάτον χαλεπωτέραν ; Καὶ ταῦτα λέγει, καὶ ἐπαφίησι πηγὰς δακρύων, καὶ περιτὰς τοῦ παιδὸς σάρκας ὡς πολεμίας. Πάνδημοι δὲ χαταθοΐήσεις τε καὶ διώξεις, οὐ κατὰ τῶν ἀδικούντων, ἀλλὰ κατὰ τῶν δυστυχούντων γίνονται. Καὶ φονέα μὲν ἤδη τις συνῳχίσατο, καὶ μοιχῷ μετέδωκεν, οὐ στέγης μόνον, ἀλλὰ καὶ τραπέζης, καὶ βίον κοινωνὸν τὸν ἱερόσυλον εἴλετο, καὶ τοῖς αὐτόν τι διατεθειχόσι κακὸν ἐσπείσατο· τοῦ δὲ τὸ πάθος, ὡς ἔγκλημα, μηδὲν λυπήσαντος ἀπεστράφη Καὶ πλέον ἔχει νόσου κακία· καὶ τὸ μὲν ἀπάνθρωπον ὡς ἐλευθέριον ἡσπασάμεθα, τὸ δὲ συμπαθὲς ὡς ἀγορᾶς συλλόγων, ὁδῶν, πανηγύρεων, συμποσίων, (ὦ τοῦ πάθους αὐτοῦ τοῦ ὕδατος· οὔτε πηγαὶ ῥέἐρϑῖβ αυϊάεπι δυιηΐ [0π|68, Βοπιϊηἰ ας Θοπιπη - (, ουσαι, τούτοις κοιναὶ πρὸς τοὺς ἄλλους ἀνϑρώΤί δέ σοι συνήντησε, εἰς. ᾿λ68. ς, συνήνπους, οὔτε ποταμοὶ πιστεύονται μηδὲν ἐφέλχεσθα!: τοῦ μολύσματος· καὶ τὸ παραδοξότατον ὡς ἄγη μὲν ἀπελαύνομεν, ὡς δὲ οὐδὲν λυποῦντας πάλιν πρὸς ἡμᾶς αὐτοὺς ἐπιστρέφομεν οὐκ οἴκησιν ἀπονέμοντες, οὐ τὰς ἀναγκαίας τροφὰς, οὐ θεραπείαν τοῖς τραύμασιν, οὐ σκέπῃ τὴν νόσον εἰς δύναμιν περιστέλλοντὲς. Διὰ τοῦτο περιπλανῶνται νυκτὸς καὶ ἡμέρας, ἄποροι, καὶ γυμνοὶ, καὶ ἀνέστιοι, τὴν νόσον ἐπιδεικνύντες, τὰ ἀρχαῖα ἐχδιηγούμενοι, τὸν Πλάστην ἐπιθοώμενοι, χρώμενοι τοῖς ἀλλήλων μέλεσιν ἀντὶ τῶν λειπόντων, σοφισταὶ μελῶν ἑλκόντων ἕλεον, ἄρτου τι μικρὸν αἰτοῦντες, ἣ ὄψου τι βραχύτατον, ἢ ῥάκος τι τρύχινον, βοήθημα τῆς αἰσχύνης, ἣ παραμυθίαν τοῖς ἕλκεσι Καὶ φιλάνθρωπος οὗτος αὐτοῖς, οὐκ εἴπ ᾿πίθΓρΡΓΘΒ ἰερίβθεῖ : Πηγαὶ ῥέουσι τούτοις, (ὃ) Ἐπιστρέφομεν. : Δι᾿ ὧν οὐ ποιούμεθα αὐτῶν πρόνοιαν, πρὸς ἡμᾶς αὐτοὺς ἀναγχάζομεν ὃς πρὸς τὴν χρείαν ἤρκεσεν, ἀλλ᾽ ὅστις μὴ πικρῶς ρΡυάοταιι ἰυδαηίαγ, οἱ μἰοογὰ ἰονθϑηϊ. ἂς θ6ἀπεπέμψατο. Οἱ πολλοὶ δὲ αὐτῶν οὐδὲ ὑπ᾽ αἰσχύνης τὰς παντγύρεις φεύγουσιν, αὐτὸ μὲν οὖν τούνανπίον εἰς ταύτας ὠθοῦνται διὰ τὴν χρείαν· ταύτας δὴ λέγω τὰς πανδήμους καὶ ἱερὰς, ἃς ἡμεῖς ἐπὶ θεραπείᾳ τῶν Ψυχῶν ἐξεύρομεν ἣ κατά τι μυστήριον συνιόντες, ἣ τοῖς μάρτυσ! τῆς ἀληθείας πανηγυρίξοντες, ἵν᾽ ὧν τοὺς ἀγῶνας τιμῶμεν, μιμώμεθα καὶ τὴν εὐσέδειαν. Καὶ αἰσχύνονται μὲν τοὺς ἁνθρώποὺς διὰ τὴν συμφορὰν, ὄντες ἄνθρωποι, καὶ βούλοιντ᾽ ἂν ὄρεσιν, ἣ κρημνοῖς, ἣ ὕλαις, ἣ τὸ τελευταῖον νυκτὶ καὶ σκότῳ περιχαλύπτεσθαι· διπτοῦνται δὲ ὅμως εἰς μέσον, φόρτος ἐλεεινὸς, καὶ δακρύων ἄξιος. Τοῦτο μὲν ἴσως καὶ κατὰ λόγον, ἵνα ἡμῖν ὥσι τῆς ἀσθενείας ἡμῶν ὑπομνήματα, καὶ πείθωσι μηδενὶ τῶν παρόντων καὶ ὁρωμένων, ὡς ἑστῶτι προστίθεσθαι. ʼΡιπτοῦνται δὲ, οἱ μὲν ἐπιθυμίᾳ φωνῆῇς ἀνθρωπίνης, οἱ δὲ προσόψεως, οἱ δὲ ἵνα βραχέα ξωῆς ἐφόδια παρὰ τῶν τρυφώντων συλλέξωνται, πάν τες δὲ ἵνα τι πράους γεύωνται τοὺς ἑαυτῶν θρή-

Ti patros gnēsiōteron : kai ti mētros sympathesteron ? ᾿All᾽ apekleisthē ge toutois kai hē physis ᾿ kai patēr paida ton heautou, hon egennēsen, hon anethrepsen, hon ophthalmon biou monon echein enomisen, hyper hou polla Theǭ kai pollakis prosēuxato, touton odyretai men, apelaunei de, to men hechōn, to de tyrannoumenos. Kai mētēr memnētai men tōn ōdinōn, kai ta splanchna sparassetai, kai anakaleitai lian eleeinōs, kai protheisa thrēnei, kathaper tethnēkota ton zōnta Teknon, legousa, dystyches kai athlias mētros, ho moi synemerisato pikrōs hē nosos; pechnon eleeinon, teknon ou gnōrizomenon, teknon, ho krēmnois kai oresi kai erēmiais anethrepsamēn Mēthʼ. aU kai Rē. HoU. mēd᾽ [tSaoi]5]. Pate . ʼ daai!, kai pappous. Tosoutou deomen. [ha Adą. ho. APÏ, tosoutǭ PIï, siiop) rgϑoir hoi pēopiïdy5 has 5o! ty aiēidy8 meta thēriōn oikēseis, kai skepē soi petra kai tōn anthrōpōn monon epsontai se hoi eusedettatoi kai tauta dē ta tou Iōod eleeina rhēmata epiphthengetai; Hina ti gar eplasthēs en koilią mētros, ek gastros de exēlthes, kai ouk euthys hōs syndramein tę̄ gennēsei ton thanaton ? hina ti hoe ouk apēlthes aōros, prin geusasthai tōn tou biou kakōn? Hina ti de soi synēntēse gonata? Ti de soi to thēïasai mastous, athliōs zēsesthai mellonti, kai zōēn thanaton chalepōteran ? Kai tauta legei, kai epaphiēsi pēgas dakryōn, kai peritas tou paidos sarkas hōs polemias. Pandēmoi de chatathoïēseis te kai diōxeis, ou kata tōn adikountōn, alla kata tōn dystychountōn ginontai. Kai phonea men ēdē tis synǭchisato, kai moichǭ metedōken, ou stegēs monon, alla kai trapezēs, kai bion koinōnon ton hierosylon eileto, kai tois auton ti diatetheichosi kakon espeisato; tou de to pathos, hōs enklēma, mēden lypēsantos apestraphē Kai pleon echei nosou kakia; kai to men apanthrōpon hōs eleutherion hēspasametha, to de sympathes hōs agoras syllogōn, hodōn, panēgyreōn, symposiōn, (ō tou pathous autou tou hydatos; oute pēgai rheerϑib auïaepi duiēï [0p|68, Bopiïēi as Thopipē - (, ousai, toutois koinai pros tous allous anϑrōTi de soi synēntēse, eis. ᾿l68. s, synēnpous, oute potamoi pisteuontai mēden ephelchestha!: tou molysmatos; kai to paradoxotaton hōs agē men apelaunomen, hōs de ouden lypountas palin pros hēmas autous epistrephomen ouk oikēsin aponemontes, ou tas anankaias trophas, ou therapeian tois traumasin, ou skepę̄ tēn noson eis dynamin peristellontes. Dia touto periplanōntai nyktos kai hēmeras, aporoi, kai gymnoi, kai anestioi, tēn noson epideiknyntes, ta archaia echdiēgoumenoi, ton Plastēn epithoōmenoi, chrōmenoi tois allēlōn melesin anti tōn leipontōn, sophistai melōn helkontōn heleon, artou ti mikron aitountes, hē opsou ti brachytaton, ē rhakos ti trychinon, boēthēma tēs aischynēs, hē paramythian tois helkesi Kai philanthrōpos houtos autois, ouk eip ᾿pithGrRGThB ieribthei : Pēgai rheousi toutois, (ho) Epistrephomen. : Di᾿ hōn ou poioumetha autōn pronoian, pros hēmas autous ananchazomen hos pros tēn chreian ērkesen, all᾽ hostis mē pikrōs rRyaotaii iydaēiag, hoi miooga ionthϑēï. as th6apepempsato. Hoi polloi de autōn oude hyp᾽ aischynēs tas pantgyreis pheugousin, auto men oun tounanpion eis tautas ōthountai dia tēn chreian; tautas dē legō tas pandēmous kai hieras, has hēmeis epi therapeią tōn Psychōn exeuromen hē kata ti mystērion syniontes, hē tois martys! tēs alētheias panēgyrixontes, hin᾽ hōn tous agōnas timōmen, mimōmetha kai tēn eusedeian. Kai aischynontai men tous hanthrōpous dia tēn symphoran, ontes anthrōpoi, kai bouloint᾽ an oresin, hē krēmnois, hē hylais, hē to teleutaion nykti kai skotǭ perichalyptesthai; diptountai de homōs eis meson, phortos eleeinos, kai dakryōn axios. Touto men isōs kai kata logon, hina hēmin hōsi tēs astheneias hēmōn hypomnēmata, kai peithōsi mēdeni tōn parontōn kai horōmenōn, hōs hestōti prostithesthai. ʼRiptountai de, hoi men epithymią phōnēę̄s anthrōpinēs, hoi de prosopseōs, hoi de hina brachea xōēs ephodia para tōn tryphōntōn syllexōntai, pan tes de hina ti praous geuōntai tous heautōn thrē-

What is more true than a father? And what is more tender than a mother? Yet even nature has been shut against these people. A father weeps for his own son, whom he begot, whom he reared, whom he thought the one light of his life, for whom he prayed much and often to God; he laments him, yet drives him away, the one willingly, the other under compulsion. And a mother remembers her birth pains, and her heart is torn, and she cries out most piteously, and laying him out she mourns her living child as if he were dead: “Unhappy child of a wretched mother, whom the disease has bitterly shared with me; pitiable child, unrecognized child, child whom I reared for cliffs and mountains and deserts! You will make your dwelling with wild beasts, and a rock will be your shelter, and only the most devout of men will see you.” And she adds those pitiable words of Job: “Why were you formed in your mother’s womb, and why did you come out of the belly, and not at once [perish], so that death ran together with birth? Why did you not depart untimely, before you tasted the evils of life? Why did knees receive you? And why did you suck the breasts, when you were to live wretchedly, a life harsher than death?” This she says, and lets flow fountains of tears, and [longing to embrace him, she fears] her child’s flesh as an enemy. Public outcries and pursuits are raised, not against wrongdoers but against the unfortunate. A person has lived with a murderer and shared with an adulterer not only his roof but his table, and has chosen a temple-robber as his companion in life, and made a truce with those who did him harm; but from one who caused him no harm, whose suffering is treated as a crime, he has turned away. Wickedness fares better than disease: we have embraced inhumanity as befitting a free man, and [despised] sympathy as … They are driven from the marketplace, from gatherings, from roads, from festivals, from banquets, and (O the misery!) from water itself: neither do the springs that flow for everyone else flow for them, nor are rivers trusted not to draw in some of the pollution. And strangest of all, we drive them away as accursed, and then, as though they did no harm, we force them back upon ourselves, by giving them no dwelling, no necessary food, no care for their wounds, no covering to hide their disease as far as possible. That is why they wander night and day, destitute, naked, homeless, displaying their disease, recounting what they once were, calling on their Maker, using one another’s limbs in place of those they lack, contriving songs to draw pity, begging for a little bread, or the smallest morsel of food, or some worn-out rag to help their shame or soothe their sores. And the humane man, to them, is not the one who supplied their need, but whoever did not send them away harshly. Most of them do not even shun the festivals out of shame; on the contrary, they push their way into them out of need: I mean these public and sacred festivals which we devised for the healing of souls, when we gather for some mystery or keep festival for the martyrs of the truth, so that we may imitate the piety of those whose contests we honour. They are ashamed before people because of their misfortune, being human themselves, and would rather be hidden by mountains, or cliffs, or forests, or finally by night and darkness; yet they throw themselves into our midst, a pitiable load, worthy of tears. And perhaps this has its reason: that they may be reminders to us of our weakness, and persuade us not to attach ourselves to anything present and visible as though it were stable. They throw themselves forward, some from longing for a human voice, some for the sight of people, some to gather a few provisions for life from those who live in luxury, and all so that they may find gentle people [to hear] their laments …

Textual problem in this passage: see the notes.

Job 3:11–12 (quotation, high confidence) · Job 10:18–19 (allusion, high confidence)

Notes and citation

Summary: Even parents drive away their leprous children; the sick are shunned more than criminals, barred from towns and even water, and so must beg at the church festivals.

Words are lost in the scan in several places (“…”); the bracketed words are supplied by sense. The mother’s lament adapts Job 3:11–12 and 10:18–19 to the second person. The scan interleaves Migne’s Latin and notes, including a scholion explaining “we force them back” (by not providing for them we compel them to come to us); these are not translated. The staged refs skip 14.12: section 12 of the usual numbering probably begins inside this ref (its numeral was lost in the scan).

Topics: Ethics, Almsgiving and care for the poor, Suffering and affliction

Cite (SBL): Gregory of Nazianzus, Or. 14.11 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-11

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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.

14.13PG 35

Τίς οὐ χαταχλᾶται τούτων τοῖς ὀδυρμοῖς, οἷχτρὰν ξυναυλίαν ἁρμοζομένων ; τίς ἀκοὴ φέρει τὸ ἄκουσμα; τίς ὄψις χωρεῖ τὸ θέαμα ; Οἱ μὲν κεῖνται μετ᾽ ἀλλήλων, κακῶς ὑπὸ τῆς νόσου συνεζευγμένοι, καὶ ἄλλος ἄλλο τι τῆς συμφορᾶς πρὸς τὸ ἐλεεινὸν ἐρανίξοντες· καὶ εἰσὶν ἀλλήλοις προσθήκῃ τοῦ πάθους, ἐλεεινοὶ τῆς ἀῤῥωστίας, τῆς συμπαθείας ἐλεεινότεροι. Περιίσταται δὲ αὐτοὺς θέατρον συμμιγὲς, συναλγούντων μὲν, ἀλλὰ πρόσκαιρα. Οἱ δὲ χυλινδοῦντα! πρὸς τοῖς ποσὶ τῶν ἀνθρώπων ἡλίῳ καὶ κόνει· ἔστι δὲ ὅτε καὶ χρυμοῖς ἀγρίοις, καὶ ὄμὅροις, καὶ ταραχαῖς ἀνέμων ταλαιπωρούμενοι, παρὰ τοσοῦτον οὐ συμπατούμενοι, παρ᾽ ὅσον καὶ ροῖς ἔνδον μέλεσιν ὁ τῶν αἰτήσεων ὀδυρμὸς, καὶ ταῖς ϑυστιχαῖς φωναῖς θρῆνος ἐλεεινὸς ἀντεγείρεται. Τί δεῖ πᾶσαν αὐτῶν προτιθέναι τὴν συμφορὰν ἀνθρώποις παντγυρίζουσιν ; Ἴσως ἂν καὶ ὑμῖν χινήσαιμι ϑοῖνον, εἰ πάντα ἐχτραγῳδοίην ἐπιμελῶς, καὶ νικῆσει τὴν ἑορτὴν τὸ πάθος. Λέγω γὰρ οὖν ταῦτα, ἐπεὶ μηδέπω δύναμαι πείθειν ὑμᾶς, ὡς ἔστι ποτὲ ἡδονῆς λύπη τιμιωτέρα, καὶ κατήφεια πανηγύρεως, καὶ γέλωτος, οὐ καλοῦ δάκρυον ἐπαινούμενον. Πράους γεύωνται. δὶς ἰερδεησυπι ΔΒ γᾶ πηι, Παρὰ τοσοῦτον οὐ. δὶς Οοἰϑὶ. ξάἰι., παραΠαρ᾽ ὅσον. δὶς ρἰυγο5 Ἀορὶ!. ΕΜ]: ΧΙΥ͂. Αἰφυς [δε φυΐάδπι {}}}, πιρ!οαυθ μἷ8, σα α [Δ΄. Οὗτοι μὲν οὖν ταῦτα, καὶ πολλῷ γε ὧν εἶπον αἰχίηνυβ, πιϊβογίογα ρογίοτιπι, ἢ, ἰθαυᾶπι, ποϑιτὶ ἀθλιώτερα, οἱ κατὰ Θεὸν ἡμῶν ἀδελφοὶ, κἂν μὴ βούδοουπάιϊπι Πουπὶ γϑίγεβ, οὐἰδπλς] πο εἰ, 6Θ8π|- λησθε, οἱ τὴν αὐτὴν ἡμῖν λαχόντες φύσιν, οἱ ἐκ τοῦ ἄδιῃ πουίβευηι πϑίυγαβι ἡλοιΐ δυηΐ, Δῖ4.6 ακ δοε) αὐτοῦ πηλοῦ διηρτισμένοι, ἐξ οὗ τὸ πρῶτον γεγόναἴυιϊο ΓὈγιμδι}, ακ πῦ8 θγὶ πη πὶ γαῖ ϑυιην8, εἰ μεν, οἱ νεύροις καὶ ὀστέοις ἐνειρμένοι παραπληπαῦνυΐὶβ δίψιιθ οβϑι ρογίηἀδ ἃς. πΠὺ5 οοπιρᾶοῖ!!, σίως ἡμῖν, οἱ δέρμα καὶ κρέας ἐνδεδυμένοι πᾶσιν αὶ ρ6}!}98 δἰ οὐγπθ Φᾷυδ ἃς γείϊχυϊ οἴπ65 ἱπέυ1], ὁμοίως, ὥς πού φησιν ὁ θεῖος Ἰὼδ ἐμφιλοσοφῶν τοῖς ναίυϊ φιυοάαπι ἰός αἷϊ ἐΐνι8 δυο}. ἔῃ οαἰδιη δι ῦυ9 πάθεσι, καὶ διαπτύων ἡμῶν τὸ φαινόμενον· ΡΠ οϑορϑης, δίσυς δ8η) ποϑίγὶ ρλγίθπι, θὰ μᾶλλον δὲ, εἰ χρὴ τὸ μεῖζον εἱπεῖν, οἱ τὸ κατ᾽ εἰκόνα δϑροοίυ οδαΐῖ, οἰαναη8 ἀοϑρθοηθ ; αυΐφιο δἰἰδη), καὶ λαχόντες ὁμοίως ἡμῖν, καὶ φυλάσσοντες ἴσως υἱ πιδίογα αἰσαιη, ἱπιασίηδιη αἰνίπδπὶ, ρογίρθ ὑπὲρ ἡμᾶς, εἰ καὶ τὰ σώματα διεφθάρησαν· οἱ τὸν Π08, δέρορύγυμ!, πιο υϑαι6 [ΟΥΓΙΆ856, ΘΔ Ω05, αὐτὸν ἐνδεδυμένοι Χριστὸν κατὰ τὸν ἔσω ἄνθρωπον, τυδηῖυγ δίᾳιι6 ἙΘοηβογσύδηῖ, οἰἰδηηϑὶ σογροῦτὶ-ὀ κχαὶ τὸν αὐτὸν ἡμῖν πιστευθέντες ἀῤῥαδῶνα τοῦ Πνεύθυ ᾿ανείλειαι! αἰᾳὰδ ΘΟΓΓΟΡΙΪ βἰηὶ ; δυπἀ ἢ ματος· οἱ τῶν αὐτῶν ἡμῖν μετασχόντες νόμων, λοΟμ γί βϑιυ δθουηάυπι ἱπίογηυπι Ποπηΐηοπὶ ἱπάδυεγυη!, γίων, διαθηκῶν, συνάξεων, μνστηρίων, ἐλπίδων· δἴφυδ ἰάεπὶ ϑρί γί ρμίψηυς ἢάοί βυ σοπιηίβδαιη ὑπὲρ ὧν Χριστὸς ὁμοίως ἀπέθανεν, ὁ παντὸς αἴρων παῦθθηι : αυΐ πορθίδουπι ρᾶγι!οἶρ68 [Δεἰἱ δυηΐ ὀάγυπ!- τὴν ἀμαρτίαν τοῦ κόσμον· οἱ συγκληρονόμοι τῇς ἄθπι ἰοβυιῃ., δογυιϊμἀθπὶ ογδουϊογυπιὶ., ἰδβί δῖηθ!- ἄνω ζωῆς, καὶ εἰ παραπολὺ τῆς ἐνταῦθα ὃ:ἰογυπι, ουηγθηϊθπ), πγϑιογίογυπ), δ᾽ 1846πῈ δραεὶ : ἡμαρτον· οἱ συνθαπτόμενοι Χριστῷ καὶ συνανῬγῸ αυΐγυ8 ΟἾγίβιυ5., ἰοἱϊ5 πιυπαϊ ρθ608- ιστάμενοι· εἴπερ συμπάσχουσιν, ἵνα καὶ συνδοξασθῶΧΥ͂. Ουἱὰ αὐυϊδπλ π05, αυΐθγυδ ΠηλρηΠὶ Ε΄. Τί δὲ ἡμεῖς, οἱ τὸ μέγα καὶ καινὸν ὄνοἱΠΠυ ἃ δ πονυπὶ ποιηθῃ Οὐ υἱ ἃ ΟΠ γίδίο ποπιῖπθ- μὰ χεχληρωμένοι, τὸ καλεῖσθαι ἀπὸ Χριστοῦ, τὸ ἸΏ, βΔηοίδ, ΓΕφ416 5Δοογἀο πὶ, ρορυΐυ8 ἅγιον ἔθνος, τὸ βασίλειον ἱεράτευμα, ὁ περιούσιος οἰυ8 οἱ ρδου τὶ θοηογυπὶ οἱ βα᾽ υἱδῦίυπι ορογυη) λαὸς καὶ ἑξαίρετος, ὁ ζηλωτὴς καλῶν ἔργων δεοίδιοῦ·ʼ; αυἱ Ομγίϑιὶ ἀϊδεῖρυ!! δυπιυβ, τηΐϊ8, καὶ σωτηρίων, οἱ Χριστοῦ μαθηταὶ τοῦ πράου ἱπαιυδπι, οἱ θεηΐφηὶ δ᾽, αυ] ἰηΠ γι πΠοϑίγᾶ8 καὶ φιλανθρώπου, καὶ τὰς ἀσθενείας ἡμῶν βαΡοτγιανὶὶ δ·, 4αυὶ ᾿ξαυ δ(4 ΘΟΠΘρΟΓΒΙΟΏΘ ΠῚ ΠΟΒΊΓΔΙῚ ᾧ στάσαντος, τοῦ ταπεινώσαντος ἑαυτὸν μέχρι τοῦ ἀε]εεῖϊ!., αυΐ ᾿ΓΟΡΙΩΓ Π08 σῶΓηΐ8 ἢυ}08 ἰαγγθηΐ-ὀ ἡμετέρου φυράματος, τοῦ δι᾽ ἡμᾶς πτωχεύσαντος ᾿Δθαγηδου!! ραυρογίδι πὶ Οἱ ὨΟΘΙΓΆ οδυξὰ τὴν σάρκα ταύτην καὶ τὸ γεῶδες σκῆνος, καὶ ἴῃ ἀοϊογῖθι.5 οἱ ἰδηρυογίθυ5 γογβαϊυϑ θϑὶ, αἴ ἢ08 ὁἷ- ὀδυνηθέντος καὶ μαλαχισθέντος ὑπὲρ ἡμῶν, ἵνα Υἱπ θρ68 ἐοπϑοηυδηλυῦ δ5 : αυἱά Π05, ἰη4ι19πη|, ἡμεῖς (2ῦ) πλουτήσωμεν τὴν θεότητα Τί αυΐ ἰδιηΐυπι τῇ βου οογἀΐπ οἱ σΟΠ)αλ Βογαιοηἶβ σθ-ὀ οὖν ἡμεῖς, οἱ τοσοῦτον εὐσπλαγχνίας καὶ συμπαΡΙυπ) δοσερίπιβ ; αυἱά ἀδ }ι}5 ςοφ! δθίπιυ5, οἱ φῦ θείας λαθόντες ὑπόδειγμα τί διανοησόμεθα περὶ [Δοἰθιηυβ ἢ Αἢ σοηϊΘππποιηυ8 ἢ Δῃ ργριοΥ δ᾽ πηυ5 τούτων, καὶ τί ποιήσομεν; Περιοψόμεθα ; παραδρα4υοβϑ408 βογρθηίο8 ἃ0 [ἐγλ5 ἀθβεγθπι8 Νοαυλαυδη), νους, ὡς ἑρπετῶν καὶ θηρίων τὰ πονηρότατα ; Μη[τδῖγθ8. ΑἸΐθπυπὶ β0. Ὠρδἷδ δδὶ, 4η1 Ομ τίβιὶ ονεβ δαμῶς, ἀδελφοί: οὔτε πρὸς μων ταῦτα, τοῦ 51π|}18 δ᾽, Ὀοηΐ {ΠΠ|ι8 Ῥαϑίοτίβ, αἱ ἐγγδηΐθπὶ οὐθὴ Χριστοῦ θρεμμάτων, τοῦ ἀγαθοῦ Ποιμένος, τοῦ τὸ γούμοὶ!, εἰ Ῥεγαϊίαπη οοπαυΐγῖι δ᾽, οἱ ἰηΠγηηᾶπι οογ- πλανώμενον ἐπιστρέφοντος, καὶ τὸ ἀπολωλὸς ἔχζητοροῦϑὶ ὅδ : δἰἰδησπι [(6πῈ ἢυπιδηᾷ ηϑίυγα, τοῦντος, καὶ τὸ ἀσθενὲς ἐνισχύοντος - οὔτε πρὸς τῆς οομλπ βογαιϊοηθπὶ ὙΘἱαιΐ ἰδία ἰεψ6 5ϑηχῖϊ, υἱροία ἐσ ἀνθρωπίνης φύσεως, ἣ τὸ συμπαθὲς ἐνομοθέτησεν, δδάδπὶ Ἰηβγιη δὰ ρἰεἰδίοι οἱ Βυιηδηίίλίοπι θτυ- ἢ) ἐκ τῆς ἴσης ἀσθενείας μαθοῦσα τὸ εὐσεδὲς καὶ φιλάνΧΥΙ, Ουϊά δΔιυίοῃ ΠῚ δυὺ ἀΐο νοχδϑυηίυν, [κ΄. ᾿Αλλ οἱ μὲν ὕπαιθροι ταλαιπωρήσουσιν, δι Μλι}ν. χι, [58.ἡ||, ἢ] Οογ. νἱ,9. δ᾽ ]ολη. κ, Μαῖ. χνηῖ, [ς. χν, ἐν! ἕνοι. Τί δέ. Άδαα. ο, ρῃ, Τί δαί, Ἡμῶν. ρ]εγίφιθ δοιὰ, [ἢ ὑμῶν. Περιούσιος ΑὉ υ)ι1ι5, ρ6 ργῶϑθη ν᾽ [οἰ εἰτλτ16 Ιου ἰ5- Τὴν θεότητα. ἴλερ. ἐ, οἰο., τὴν ἐκείνου θεόγάταπ. Τοῦ. Ἀδρᾷ. ἃ,·πι, ρ]ν, Β18., τῶν. ἡμεῖς δὲ. οἰχήσομεν οἰκίας ὑπεολάμπρους, λίθοις ΠΟ) γ6 ΓῸ ΘΓιῖ ι}{{π||851π}0 ΘΟ πη Οπληΐ ζει παντοίοις διηνθισμένας, καὶ χρυσῷ καὶ ἀργύρῳ χατποιχιλίᾳ γραφῆς, ὀφθαλμῶν ἀπατηλοῖς δελεάσμασι ; Καὶ τὰς μὲν οἰχήσομεν, τὰς δὲ οἰχοδομήσομεν, τίσιν; Οὐδὲ κληρονόμοις ἴσως ἡμῶν, ἀλλὰ ξένοις καὶ ἀλλοτρίοις, καὶ τούτων ἴπτως οὐδὲ τοῖς ἀγαπῶσιν ἡυᾶς, ἀλλὰ τοῖς ἀπεχθεστάτοις καὶ φθονερωτάτοις, ὃ κακῶν ἔσχατον. Καὶ οἱ μὲν ῥιγώσουσιν ἐν τρυχίνοις καὶ διεσπασμένοις ῥάχεσι, μᾶλλον δὲ οὐδὲ τούτων τυχὸν εὐπορήσουσιν· ἡμεῖς δὲ θρύψομεν ἡμᾶς αὑτοὺς ἐσθῆτι μαλακῇ καὶ περιῤῥεούσῃ, καὶ᾿ τοῖς ἐκ λίνου καὶ σηρῶν ἀερίοις ὑφάσμασι, καὶ τοῖς μὲν ἐνασχημονήσομεν μᾶλλον, ἧπερ ἐμπρέψομεν (οὕτω γὰρ ἐγὼ καλῶ πᾶν τὸ περιττὸν καὶ περίεργον), τὰ δὲ ἔνδον ἡμῖν ἀποχείσεται φροντὶς ἄχρηστος καὶ ἀνόνητος σητῶν δαπάνη καὶ χρόνου τοῦ τὰ πάντα χαταναλίσχοντος ᾿ καὶ οἱ μὲν, οὐδὲ τῆς ἀναγκαίας τροφῆς εὐπορήσουσιν. (ὦ τῆς ἐμῆς τρυφῆς, καὶ τῆς ἐκείνων ταλαιπωρίας·) ἀλλὰ κείσονται πρὸ τῶν ἡ μετέρων θυρῶν, ἐκλυόμενοι καὶ λιμώττοντες, οὐδὲ τὰς πρὸς τὴν αἴτησιν ἀφορμὰς παρὰ τοῦ σώματος ἔχοντες, ἔστερη μένοι φωνῶν μὲν, εἰς τὸ ὀδύρεσθα!, χειρῶν δὲ, εἷς ὃ προτείνειν ἐφ᾽ ἱκεσία, ποδῶν δὲ, εἰς τὸ προσιέναι ποῖς ἔχουσιν, ἀναπνοῶν δὲ, εἰς εὐτονίαν τῆς θρηνῳδίας, τὸ βαρύτατον τῶν κακῶν κουφότατον κρίνοντες, τοῖς ὀφθαλμοῖς μόνον εὐχαριστοῦντες, ὅτι μὴ τὴν ἑχυτῶν λώδην βλέπουσιν; Καὶ οἱ μὲν οὕτως· ἡμεῖς δὲ ἀναχεισόμεθα λαμπροὶ λαμπρῶς ἐπὶ στιθάδος ὑψηλῆς τε καὶ μετεώρον, καὶ τῶν περιττῶν καὶ ἀψαύστων ἐπιδλη μάτων, κὰν φωνῆς ἀκούσωμεν τῶν αἰτήσεων δυσχεραίνοντες. Δεῖ δὲ ἡμῖν τὸ μὲν ἔδαφος εὐωδεῖν ἄνθεσι, πολλάκις καὶ τῆς ὥρας ἔξω, τὴν ὃς τράπεζαν χατεῤῥάνθαι μύροις, καὶ μύρων τοῖς εὐωδεστάτοις τε καὶ πολυτελεστάτοις, ἵνα καὶ μᾶλλον ἐχθηλυνώμεθα· παῖδας δὲ παρεστάναι, τοὺς μὲν ἐν κόσμῳ καὶ ἐφεξῆς, ἀνέτους τὰς κόμας καὶ θηλυδρίας, καὶ τῇ κατὰ πρόσωπον κουρᾷ περιειργασμένους, πλεῖον ἢ ὅσον Σητῶν. ρίιγο5. ορρ.. μία 4υλπι ἱπηρυο}8 οου}}8 σοπθυςσαῖ, δχογηϑίϊ ; 4|1}}],Α συμφέρει λίχνοις ὀφθαλμοῖς κεκοσμημένους - τοὺς δὲ τὰς κύλικας ἐπ᾿ ἄκρων δακτύλων ἔχοντας, ὡς οἷόν τε εὐπρεπέστατά τε ὁμοῦ καὶ ἀσφαλέστατα· τοὺς δὲ ὑπὲρ κεφαλῆς ἄνεμον ταῖς ῥιπῖσε σοφιζομένους, καὶ ταῖς ἐκ χειρῶν αὔραις τὸ πλῆθος τῶν σαρκῶν ἀναψύχοντας ᾿ καὶ τὰ ἐπὶ τούτοις, πλήθειν μὲν χρεῶν τὴν τράπεξαν, πάντων χορηγούντων ἡμῖν τῶν στοιχείων πλουσίως, ἀέρος, γῆς, ὕδατος· καὶ στενοχωρεῖσθαι τοῖς μαγείρων καὶ ὀψοποιῶν μαγγανεύμασιν, ἀγῶνα δὲ εἶναι πᾶσιν, ὅστις ὡς μάλιστα τὴν λίχνην ἡμῖν καὶ ἀχάριστον χολαχεύσει γαστέρα, τὸ βαρὺ φορτίον καὶ ἀρχέχαχον, τὸ ἀπληστότατον θηρίον καὶ ἀπιστότατον, τὴν καταργουμένην αὐτίκα σὺν τοῖς χαταργουμένοις βρώμασι. Καὶ τοῖς μὲν πολύ τι χόρος καὶ ὕδατος, ἡμῖν δὲ καὶ μέχρι μέθης οἱ τοῦ οἵΒ νου χρατῆρες, μᾶλλον δὲ καὶ ὑπὲρ τὴν μέθην, τοῖς γε ἀχολαστοτέροις· καὶ τὸν μὲν ἀποπεμψόμεθα τῶν δὲ τοῦ φιλοσοφήσομεν, ζημία δὲ, εἰ μὴ προσέσται τῷ ἐγχωρίῳ καὶ τῶν ὀνομαζομένων ξένων τις, ὥσπερ τύραννος. Δεῖ γὰρ ἡμᾶς ἁδροὺς καὶ τῆς χρείας περιττοτέρους, ἣ εἶναι, ἣ νομίζεσθαι, ὥσπερ αἰσχυνομένους, εἰ μὴ κακοὶ νομιζοίμεθα, καὶ δοῦλοι γαστρὸς, καὶ τῶν ὑπὸ γαστέρα.

Tis ou chatachlatai toutōn tois odyrmois, hoichtran xynaulian harmozomenōn ? tis akoē pherei to akousma? tis opsis chōrei to theama ? Hoi men keintai met᾽ allēlōn, kakōs hypo tēs nosou synezeugmenoi, kai allos allo ti tēs symphoras pros to eleeinon eranixontes; kai eisin allēlois prosthēkę̄ tou pathous, eleeinoi tēs arrhōstias, tēs sympatheias eleeinoteroi. Periistatai de autous theatron symmiges, synalgountōn men, alla proskaira. Hoi de chylindounta! pros tois posi tōn anthrōpōn hēliǭ kai konei; esti de hote kai chrymois agriois, kai omorois, kai tarachais anemōn talaipōroumenoi, para tosouton ou sympatoumenoi, par᾽ hoson kai rois endon melesin ho tōn aitēseōn odyrmos, kai tais ϑystichais phōnais thrēnos eleeinos antegeiretai. Ti dei pasan autōn protithenai tēn symphoran anthrōpois pantgyrizousin ? Isōs an kai hymin chinēsaimi ϑoinon, ei panta echtragǭdoiēn epimelōs, kai nikēsei tēn heortēn to pathos. Legō gar oun tauta, epei mēdepō dynamai peithein hymas, hōs esti pote hēdonēs lypē timiōtera, kai katēpheia panēgyreōs, kai gelōtos, ou kalou dakryon epainoumenon. Praous geuōntai. dis ierdeēsypi DB ga pēi, Para tosouton ou. dis Ooiϑi. xaii., paraPar᾽ hoson. dis riygo5 Aori!. EM]: ChIY. Aiphys [de phyïadpi {}}}, pir!oauth mi8, sa a [D΄. Houtoi men oun tauta, kai pollǭ ge hōn eipon aichiēnyb, piïbogioga rogiotipi, ē, ithauapi, poϑiti athliōtera, hoi kata Theon hēmōn adelphoi, kan mē boudooupaiïpi Poupi gϑigeb, ouidpls] po ei, 6Th8p|- lēsthe, hoi tēn autēn hēmin lachontes physin, hoi ek tou adię̄ pouibeuēi pϑiygabi hēloiï dyēï, Di4.6 ak doe) autou pēlou diērtismenoi, ex hou to prōton gegonaiuiïo GOgimdi}, ak py8 thgi pē pi gai ϑuiēn8, ei men, hoi neurois kai osteois eneirmenoi paraplēpaunyïib dipsiith obϑi rogiēad has. pPy5 oopiraoi!!, siōs hēmin, hoi derma kai kreas endedymenoi pasin ai r6}!}98 di ougpth Phąud has geiïchyï oip65 hipeu1], homoiōs, hōs pou phēsin ho theios Iōd emphilosophōn tois naiyï phiyoaapi ios haiï eïni8 dyo}. eę̄ oaidiē di yy9 pathesi, kai diaptyōn hēmōn to phainomenon; RP oϑorϑēs, disys d8ē) poϑigi rlgithpi, tha mallon de, ei chrē to meizon heipein, hoi to kat᾽ eikona dϑrooiy odaïi, oianaē8 aoϑrthoēth ? auïphio diidē), kai lachontes homoiōs hēmin, kai phylassontes isōs hui pidioga aisaiē, hipiasiēdiē ainipdpi, rogirth hyper hēmas, ei kai ta sōmata diephtharēsan; hoi ton P08, derorygym!, pio yϑai6 [OUGIA856, ThD Ō05, auton endedymenoi Christon kata ton esō anthrōpon, tydēiyg diąii6 HeThoēbogsydēi, oiidēēϑi sogrouti-o kchai ton auton hēmin pisteuthentes arrhadōna tou Pneuthy ᾿aneileiai! aiąad ThONGORIÏ biēi ? dypa ē matos; hoi tōn autōn hēmin metaschontes nomōn, loOm gi bϑiy dthouēaupi hipiogēupi Popēïēopi hipadyegyē!, giōn, diathēkōn, synaxeōn, mnstēriōn, elpidōn; diphyd iaepi ϑri gi rmipsēus ēaoi by sopiēibdaiē hyper hōn Christos homoiōs apethanen, ho pantos airōn pauththēi : auï porthidoupi ragi!oir68 [Deii dyēï oagyp!- tēn amartian tou kosmon; hoi synklēronomoi tę̄s athpi iobuię̄., doguiïmathpi ogdouïogypii., idbi diēth!- anō zōēs, kai ei parapoly tēs entautha ho:iogypi, ouēgthēïthp), pgϑiogiogyp), d᾽ 1846pE draei : hēmarton; hoi synthaptomenoi Christǭ kai synanRhgO auïgy8 OIgibiy5., ioiï5 piypaï rth608- istamenoi; eiper sympaschousin, hina kai syndoxasthōChY. Ouia auyïdpl p05, auïthgyd PēlrēPi E΄. Ti de hēmeis, hoi to mega kai kainon onoiPPy ha d ponypi poiēthę̄ Ou hui ha OP gidio popiipth- ma chechlērōmenoi, to kaleisthai apo Christou, to IŌ, bDēoid, GEph416 5Doogao pi, roryïy8 hagion ethnos, to basileion hierateuma, ho periousios oiy8 hoi rdou ti thoēogypi hoi ba᾽ huiduiypi orogyē) laos kai hexairetos, ho zēlōtēs kalōn ergōn deoidiou;ʼ? aui Omgiϑii aïdeiry!! dypiyb, tēïï8, kai sōtēriōn, hoi Christou mathētai tou praou hipaiydpi, hoi theēïphēi d᾽, au] iēP gi pPoϑiga8 kai philanthrōpou, kai tas astheneias hēmōn baRotgianii d;, 4aui ᾿xau d(4 ThOPThrOGBIOŌTh PI POBIGDII hǭ stasantos, tou tapeinōsantos heauton mechri tou ae]eeiï!., auï ᾿GORIŌG P08 sōGēï8 ēu}08 iangthēï-o hēmeterou phyramatos, tou di᾽ hēmas ptōcheusantos ᾿Dthagēdou!! raurogidi pi Hoi ŌOThIGA odyxa tēn sarka tautēn kai to geōdes skēnos, kai ię̄ aoïogithi.5 hoi idēryogithy5 gogbaïyϑ thϑi, ai ē08 hoi- odynēthentos kai malachisthentos hyper hēmōn, hina Huip thr68 eopϑoēudēlyy d5 : auia P05, iē4i19pē|, hēmeis (2y) ploutēsōmen tēn theotēta Ti auï idiēïypi tę̄ bou oogaïp hoi sOP)al Bogaioēib sth-o oun hēmeis, hoi tosouton eusplanchnias kai sympaRIyp) doseripib ? auia ad }i}5 soph! dthipiy5, hoi phy theias lathontes hypodeigma ti dianoēsometha peri [Doithiēub ē Aē soēïThpppoiēu8 ē Dę̄ rgrioU d᾽ pēu5 toutōn, kai ti poiēsomen? Periopsometha ? paradra4yobϑ408 bogrthēio8 ha0 [egl5 athbegthpi8 Noaulaudē), nous, hōs herpetōn kai thēriōn ta ponērotata ? Mē[tdigth8. AIïthpypi b0. Ōrdid ddi, 4ē1 Om tibii oneb damōs, adelphoi: oute pros mōn tauta, tou 51p|}18 d᾽, Ooēï {PP|i8 Rhaϑiotib, hai engdēïthpi outhē Christou thremmatōn, tou agathou Poimenos, tou to goumoi!, ei Rhegaïiapē oopauïgii d᾽, hoi iēPgēēapi oog- planōmenon epistrephontos, kai to apolōlos echzētorouϑi hod : diidēspi [(6pE ēupidēą ēϑiyga, tountos, kai to asthenes enischyontos - oute pros tēs oomlp bogaiïoēthpi HyThiaiï idia ieps6 5ϑēchiï, huiroia es anthrōpinēs physeōs, hē to sympathes enomothetēsen, ddadpi Iēbgiē da rieidioi hoi Buiēdēiiliopi thty- ē) ek tēs isēs astheneias mathousa to eusedes kai philanChUI, Ouïa dDiuioę̄ PI dyy aïo nochdϑyēiyn, [k΄. ᾿All hoi men hypaithroi talaipōrēsousin, di Mli}n. chi, [58.hē||, ē] Oog. ni,9. d᾽ ]olē. k, Mai. chnēi, [s. chn, en! henoi. Ti de. Adaa. o, rę̄, Ti dai, Hēmōn. r]egiphith doia, [ē hymōn. Periousios HaO y)i1i5, r6 rgōϑthē n᾽ [oi eitlt16 Iou i5- Tēn theotēta. iler. e, oio., tēn ekeinou theogatap. Tou. Adrą. ha,;pi, r]n, B18., tōn. hēmeis de. oichēsomen oikias hypeolamprous, lithois PO) g6 GO ThGii i}{{p||851p}0 ThO pē Oplēï zei pantoiois diēnthismenas, kai chrysǭ kai argyrǭ chatpoichilią graphēs, ophthalmōn apatēlois deleasmasi ? Kai tas men oichēsomen, tas de oichodomēsomen, tisin? Oude klēronomois isōs hēmōn, alla xenois kai allotriois, kai toutōn iptōs oude tois agapōsin hēuas, alla tois apechthestatois kai phthonerōtatois, ho kakōn eschaton. Kai hoi men rhigōsousin en trychinois kai diespasmenois rhachesi, mallon de oude toutōn tychon euporēsousin; hēmeis de thrypsomen hēmas hautous esthēti malakę̄ kai perirrheousę̄, kai᾿ tois ek linou kai sērōn aeriois hyphasmasi, kai tois men enaschēmonēsomen mallon, hēper emprepsomen (houtō gar egō kalō pan to peritton kai periergon), ta de endon hēmin apocheisetai phrontis achrēstos kai anonētos sētōn dapanē kai chronou tou ta panta chatanalischontos ᾿ kai hoi men, oude tēs anankaias trophēs euporēsousin. (ō tēs emēs tryphēs, kai tēs ekeinōn talaipōrias;) alla keisontai pro tōn hē meterōn thyrōn, eklyomenoi kai limōttontes, oude tas pros tēn aitēsin aphormas para tou sōmatos echontes, esterē menoi phōnōn men, eis to odyrestha!, cheirōn de, heis ho proteinein eph᾽ hikesia, podōn de, eis to prosienai pois echousin, anapnoōn de, eis eutonian tēs thrēnǭdias, to barytaton tōn kakōn kouphotaton krinontes, tois ophthalmois monon eucharistountes, hoti mē tēn hechytōn lōdēn blepousin? Kai hoi men houtōs; hēmeis de anacheisometha lamproi lamprōs epi stithados hypsēlēs te kai meteōron, kai tōn perittōn kai apsaustōn epidlē matōn, kan phōnēs akousōmen tōn aitēseōn dyscherainontes. Dei de hēmin to men edaphos euōdein anthesi, pollakis kai tēs hōras exō, tēn hos trapezan chaterrhanthai myrois, kai myrōn tois euōdestatois te kai polytelestatois, hina kai mallon echthēlynōmetha; paidas de parestanai, tous men en kosmǭ kai ephexēs, anetous tas komas kai thēlydrias, kai tę̄ kata prosōpon kourą perieirgasmenous, pleion ē hoson Sētōn. riigo5. orr.. mia 4ylpi hipēryo}8 oou}}8 sopthyssai, dchogēϑiï ? 4|1}}],A sympherei lichnois ophthalmois kekosmēmenous - tous de tas kylikas ep᾿ akrōn daktylōn echontas, hōs hoion te euprepestata te homou kai asphalestata; tous de hyper kephalēs anemon tais rhipise sophizomenous, kai tais ek cheirōn aurais to plēthos tōn sarkōn anapsychontas ᾿ kai ta epi toutois, plēthein men chreōn tēn trapexan, pantōn chorēgountōn hēmin tōn stoicheiōn plousiōs, aeros, gēs, hydatos; kai stenochōreisthai tois mageirōn kai opsopoiōn manganeumasin, agōna de einai pasin, hostis hōs malista tēn lichnēn hēmin kai achariston cholacheusei gastera, to bary phortion kai archechachon, to aplēstotaton thērion kai apistotaton, tēn katargoumenēn autika syn tois chatargoumenois brōmasi. Kai tois men poly ti choros kai hydatos, hēmin de kai mechri methēs hoi tou hoiB nou chratēres, mallon de kai hyper tēn methēn, tois ge acholastoterois; kai ton men apopempsometha tōn de tou philosophēsomen, zēmia de, ei mē prosestai tǭ enchōriǭ kai tōn onomazomenōn xenōn tis, hōsper tyrannos. Dei gar hēmas hadrous kai tēs chreias perittoterous, hē einai, hē nomizesthai, hōsper aischynomenous, ei mē kakoi nomizoimetha, kai douloi gastros, kai tōn hypo gastera.

Who is not broken by their laments, as they join in a piteous chorus? What ear can bear to hear it? What eye can take in the sight? Some lie together, wretchedly yoked by the disease, each contributing some part of his misfortune to the common store of pity, and they add to one another’s suffering: pitiable for their sickness, more pitiable for their fellow-feeling. Around them stands a mixed crowd of onlookers, who share their pain, but only for a moment. Others roll at people’s feet in the sun and the dust, and at times they also suffer from fierce frosts and rainstorms and gusts of wind, and they escape being trampled only so far as … And against the hymns sung within rises the wailing of their begging, and against the mystic chants a pitiable lament. Why should I set out all their misfortune before people keeping a feast? Perhaps I would move you to grief if I described everything in tragic detail, and suffering would overcome the festival. I say these things because I cannot yet persuade you that grief is sometimes more precious than pleasure, and sorrow than festivity, and praiseworthy tears than unseemly laughter. [14] Such, then, is their state, and far more wretched than I have said: they are our brothers according to God, whether you like it or not, who have received the same nature as we; who were fitted together from the same clay from which we were first made; who are strung together with sinews and bones like us; who are clothed with skin and flesh like all, as the divine Job says somewhere, philosophizing on his sufferings and scorning what is visible in us; or rather, if one must say the greater thing, who have received what is after the image just as we have, and perhaps keep it better than we, even if their bodies have been ruined; who have put on the same Christ according to the inner man, and have been entrusted with the same pledge of the Spirit as we; who share with us the same laws, oracles, covenants, assemblies, mysteries, hopes; for whom Christ died just as for us, he who takes away the sin of the whole world; who are fellow heirs of the life above, even if they have missed much of the life here; who are buried with Christ and rise with him, if indeed they suffer with him so that they may also be glorified with him. [15] And what of us, who have been allotted the great and new name, to be called after Christ; the holy nation, the royal priesthood, the people for his own possession and chosen, zealous for good and saving works; the disciples of the gentle and kind Christ, who bore our weaknesses, who humbled himself to our lump of clay, who became poor for our sake in this flesh and earthly tent, and suffered and was made weak for us, so that we might become rich in the Godhead? What, then, shall we, who have received such an example of compassion and sympathy, think about these people, and what shall we do? Shall we overlook them? Pass them by? Abandon them as dead, as an abomination, as the worst of reptiles and wild beasts? By no means, brothers. This does not befit us, the nurslings of Christ, the good Shepherd, who brings back the wandering, seeks out the lost, and strengthens the weak; nor does it befit human nature, which has made sympathy a law, having learned piety and kindness from our common weakness. [16] Shall they suffer hardship in the open air, while we live in splendid houses adorned with every kind of stone, glittering with gold and silver, with mosaic and varied painting, deceitful baits for the eyes? And shall we live in some houses and build others, and for whom? Perhaps not even for our heirs, but for strangers and outsiders, and of these perhaps not those who love us but the most hostile and envious, which is the last of evils. Shall they shiver in worn and torn rags, or rather perhaps not even have enough of these, while we pamper ourselves with soft, flowing clothing and airy fabrics of linen and silk, and are disgraced by some of them rather than adorned (for so I call everything superfluous and overelaborate), while the rest is laid up in our chests, a useless and fruitless care, food for moths and for time, which consumes all things? Shall they not even have enough of the food they need (O my luxury, and their misery!), but lie before our doors, fainting and starving, without even the body’s means to beg: deprived of voices to lament with, of hands to stretch out in supplication, of feet to approach those who have, of breath to give force to their lament; judging the heaviest of evils the lightest, and thankful for their eyes only because they cannot see their own mutilation? Such is their state; and shall we recline splendidly on high and lofty couches, on superfluous coverings too fine to touch, resenting it if we so much as hear the voice of their begging? Our floor must be fragrant with flowers, often even out of season, and our table sprinkled with perfumes, the most fragrant and costliest, so that we may grow still softer; and boys must stand by, some in order and in a row, with flowing hair, girlish, their faces groomed and shaven more carefully than suits greedy eyes; others holding the cups on their fingertips as elegantly and as safely as possible; others contriving a breeze over our heads with fans and cooling the bulk of our flesh with the air from their hands. And besides this, the table must be heavy with meats, all the elements supplying us richly, air, earth, and water, and crowded with the contrivances of cooks and confectioners; and all must compete to see who can best flatter our greedy and ungrateful belly, that heavy load and source of evil, that most insatiable and faithless beast, which will soon be brought to nothing together with the foods that are brought to nothing. For them it is much to have their fill even of water; but for us the wine bowls go on until drunkenness, or rather beyond drunkenness, for the more licentious; and one wine we send back, [another we praise,] and about another we discourse like philosophers; and it counts as a loss if, besides the local wine, there is not also one of the so-called foreign wines, like a tyrant. For we must be, or be thought, lavish and beyond our need, as though ashamed not to be thought wicked and slaves of the belly and of what lies below the belly.

Textual problem in this passage: see the notes.

Job 10:11 (quotation, high confidence) · Gen 2:7 (allusion, high confidence) · Gen 1:26–27 (allusion, high confidence) · Gal 3:27 (allusion, high confidence) · Eph 3:16 (echo, medium confidence) · 2 Cor 1:22 (allusion, high confidence) · 2 Cor 5:5 (allusion, medium confidence) · Rom 9:4 (allusion, medium confidence) · John 1:29 (quotation, high confidence) · Rom 8:17 (quotation, high confidence) · Rom 6:4 (allusion, high confidence) · Acts 11:26 (echo, medium confidence) · 1 Pet 2:9 (allusion, high confidence) · Titus 2:14 (allusion, high confidence) · Matt 11:29 (echo, medium confidence) · Matt 8:17 (allusion, high confidence) · Isa 53:4 (allusion, medium confidence) · Phil 2:8 (allusion, high confidence) · 2 Cor 8:9 (allusion, high confidence) · 2 Cor 5:1 (echo, medium confidence) · Ezek 34:16 (allusion, high confidence) · Luke 15:4 (allusion, medium confidence) · Matt 6:19 (allusion, medium confidence) · Luke 16:20–21 (allusion, medium confidence) · Amos 6:4–6 (echo, medium confidence) · 1 Cor 6:13 (allusion, high confidence) · Phil 3:19 (echo, medium confidence)

Notes and citation

Summary: The lepers share our nature, the image of God, baptism, and the hope of glory; Christians who follow the compassionate Christ must not abandon them while living in luxury, fine clothes, and feasting.

“[14]”, “[15]”, “[16]” mark sections whose numerals survive in the scan inside this staged ref. A line is lost in the scan where the lepers escape being trampled (“…”; the sense is that people shrink from touching them); the bracketed words in the passage on wine are supplied by sense. The scan interleaves much of Migne’s Latin translation, references, and textual notes; these are not translated. “What is after the image” is the image of God in humans (Gen 1:26–27). Scripture: Job 10:11; Gen 2:7; Gal 3:27; Eph 3:16; 2 Cor 1:22, 5:5; Rom 9:4; John 1:29; Rom 8:17; Rom 6:4; Acts 11:26; 1 Pet 2:9; Titus 2:14; Matt 11:29; Matt 8:17 (Isa 53:4); Phil 2:8; 2 Cor 8:9; 2 Cor 5:1; Ezek 34:16; Luke 15:4; Matt 6:19; Luke 16:20–21; Amos 6:4–6; 1 Cor 6:13; Phil 3:19.

Topics: Ethics, Almsgiving and care for the poor, Self-control in food and drink

Cite (SBL): Gregory of Nazianzus, Or. 14.13 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-13

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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.

14.18PG 35

Τί ταῦτα, ὦ φίλοι καὶ ἀδελφοί; τί νοσοῦμεν καὶ αὐτοὶ τὰς ψυχὰς νόσον πολὺ τῆς τῶν σωμάτων χαλεπωτέραν ; Ὅσῳ τὴν μὲν ἀκούσιον οἶδα, τὴν δὲ ἐρχομένην ἐκ προαιρέσεως καὶ τὴν μὲν τῇ ζωῇ ταύτῃ συγχαταλυομένην, τὴν δὲ συναπιοῦταν ἡμῖν μεθισταμένοις καὶ τὴν μὲν ἐλεουμένην, τὴν δὲ μισουμένην, τοῖς γε νοῦν ἔχουσιν. Τί μὴ βονθοῦμεν τῇ φύσει καιρὸν ἔχοντες τί μὴ περιστέλλομεν, σάρκες ὄντες, τῆς σαρκὸς τὴν ταπείνωσιν; τί τρυφῶμεν ἐν τοῖς τῶν ἀδελφῶν δυστυχήμασι; Μή μοι γένοιτο, μὴῆτε πλουτεῖν, τούτων ἀπορουμένων μήτε εὐεκτεῖν, εἰ μὴ βοηθοίην τοῖς τούτων τραύμασι· μὴ τροφῆς ἱχανῶὼς ἔχειν, μὴ σκέπης, μὴ ὑπὸ στέγην ἀναπαύεσθαι, εἰ μὴ καὶ ἄρτον ὁρέξαιμ:, καὶ μεταδοίην ἐσθῆτος εἰς δύναμιν, καὶ ὑπὸ στέγην Π6πὶ ἰδ ΡῬΓΟ [Δουϊδίυ πη πιοάυ!ο ροττίζαπι, εἰ νϑδίοπὶ Ὦ ἀναπαύσαιμι. ᾿Αλλ᾽ ἦτοι πάντα ἀποθετέον Χριστῷ, ἵνα γνησίως ἀκολουθήσωμεν αὐτῷ, τὸν σταυρὸν ἀράμενοι, καὶ ἀναπτῶμεν ὡς κοῦφοι πρὸς τὸν ἄνω κόσμον, καὶ εὐσταλεῖς ὑπὸ μηδενὸς καθελκόμενοι, καὶ χερδήσωμεν ἀντὶ πάντων Χριστὸν, διὰ ταπείνωσιν ὑψωθέντες, καὶ διὰ πενίαν πλουτήσαντες· ἢ Χριστῷ τὰ ὄντα συμμεριστέον, ἵνα πως καὶ τὸ ἔχειν, Βοηθοίην. δὶς ἀυο Άορᾳ. εἰ Ογ. ΑΙΣ;, βοηφοι καὶ εὐσταλεῖς πρὸς τὸν ἄνω, εἰς. ἴῃ γατο, μὲ Ἵνα πως καὶ τὸ ἔχειν, εἰς., υἱ δἰἴφιο π)οὸδιὰ τοῦ καλῶς ἔχειν, ἀγιασθῇ, καὶ τοῦ κοινωνεῖν τοῖς Ιο60 οπιῃΐυπι ταγυπὶ ΟἰυοΓΟΠ; Ὑ6] σογία ΟΠ τίβίο μὴ ἔχουσιν. Εἰ δὲ καὶ σπείραιμι ἐμαυτῷ μόνῳ, σπείραιμι ἄρα, καὶ ἄλλοι φάγοιεν· καὶ ἵνα πάλιν εἴπω τὸ τοῦ Ἰώδ’ Ἀγτὶ πυροῦ ἐξέ,1θοι μοι κγίδη, ἀντὶ δὲ χριθρῆς βάτος· καύσων δὲ ἄνεμος ὑπολάθοι, καὶ ὑφέλοιτο λαΐλαψ τοὺς ἐμοὺς πόνους, ἵνα εἰς χενὺν χοπιάσαιμι. Εἰ δὲ καὶ ἀποθήκας οἰχοδομήσαιμι ἐκ τῶν (ξ9) μαμωνᾶ θησαυρίζων, καὶ μαμωνᾷ, ταύτῇ τῇ νυκτὶ τὴν ψυχὴν ἀπαιτηθείην, λόγον ὑφλοῦμεν τὴν ἀναλγησίαν, ἵνα μὴ λέγω μιχρολογίαν ; οὐ τὰ ἀνθρώπινα λογιούμεθα οὐκ ἐν τοῖς ἑτέρων κακοῖς τὰ ἡμέτερα εὖ θησόμεθα ; Φύσει μὲν γὰρ οὐδὲν τῶν ἀνθρωπίνων βέθαιον, οὐδὲ ὁμαλὸν, οὐδὲ αὕταρκες, οὐδὲ ἐπὶ τῶν αὐτῶν ἱστάμενον· ἀλλὰ κύκλος τις τῶν ἡμετέρων περιτρέχει πραγμάτων, ἄλλοτε ἄλλας ἐπὶ μιᾶς ἡμέρας πολλάκις, ἔστι δ᾽ ὅτε καὶ ὥρας, φέρων μεταθολάς - καὶ αὔραις μᾶλλον ἔστι πιστεύειν οὐκ ἱσταμέναις, καὶ νηὸς ποντοπορούσης ἴχνεσι, καὶ νυκτὸς ἀπατηλοῖς ὀνείρασιν, ὧν πρὸς ὁλίγον ἡ χάρις, καὶ ὅσα κατὰ ψαμάθων παΐδες τυποῦσι παίζοντες, ἣ ἀνθρώπων εὐημερίᾳ· σώφρονες δὲ, οἱ διὰ τὸ μὴ πιστεύειν τοῖς παροῦσι, τὸ μέλλον ἑαυτοῖς θησαυρίξοντες· καὶ διὰ τὸ τῇς ἀνθρωπίνης εὐπραγίας ἄστατον καὶ ἀνώμαλον, τὴν οὐ πίπτουσαν ἀγαπῶντες χρηστότητα, ἵνα τριῶν ἕν γέ τι πάντως χ:ρδάνωσιν· ἢ τὸ μή ποτε πρᾶξαι κακῶς, ἐπεὶ καὶ (, μγοδρογίαι}8 ἱποογι ὐἀΐπαπι οἱ ἱπαυδο! Παίθη, ΡῈτοῖς ἐντεῦθεν χρηστοῖς πολλάκις δεξιοῦται τὸ θεῖον τοὺς εὐσεδεῖς, χρηστότητι τὸ συμπαθὲς προκαλούμενον· ἣ τὸ παῤῥησίαν ἔχειν ἐν ἑαυτοῖς πρὸς Θ.ὺν, ὡς οὐ διὰ κακίαν, ἀλλὰ διά τινα οἶκονοβένην ἀπαιτεῖν τὴν παρὰ τῶν εὖ πραττόντων φιλανθρωπίαν, ἣν τοῖς χρήζουσι προεισήνεγχαν, δεξιῶς

Ti tauta, ō philoi kai adelphoi? ti nosoumen kai autoi tas psychas noson poly tēs tōn sōmatōn chalepōteran ? Hosǭ tēn men akousion oida, tēn de erchomenēn ek proaireseōs kai tēn men tę̄ zōę̄ tautę̄ synchatalyomenēn, tēn de synapioutan hēmin methistamenois kai tēn men eleoumenēn, tēn de misoumenēn, tois ge noun echousin. Ti mē bonthoumen tę̄ physei kairon echontes ti mē peristellomen, sarkes ontes, tēs sarkos tēn tapeinōsin? ti tryphōmen en tois tōn adelphōn dystychēmasi? Mē moi genoito, mēēte ploutein, toutōn aporoumenōn mēte euektein, ei mē boēthoiēn tois toutōn traumasi; mē trophēs hichanōōs echein, mē skepēs, mē hypo stegēn anapauesthai, ei mē kai arton horexaim:, kai metadoiēn esthētos eis dynamin, kai hypo stegēn P6pi id RRhGO [Douïdiy pē pioau!o rottizapi, ei nϑdiopi Ō anapausaimi. ᾿All᾽ ētoi panta apotheteon Christǭ, hina gnēsiōs akolouthēsōmen autǭ, ton stauron aramenoi, kai anaptōmen hōs kouphoi pros ton anō kosmon, kai eustaleis hypo mēdenos kathelkomenoi, kai cherdēsōmen anti pantōn Christon, dia tapeinōsin hypsōthentes, kai dia penian ploutēsantes; ē Christǭ ta onta symmeristeon, hina pōs kai to echein, Boēthoiēn. dis auo Aorą. ei Og. AIS?, boēphoi kai eustaleis pros ton anō, eis. ię̄ gato, me Hina pōs kai to echein, eis., hui diiphio p)oodia tou kalōs echein, agiasthę̄, kai tou koinōnein tois Io60 opię̄ïypi tagypi OiyoGOP? Hy6] sogia OP tibio mē echousin. Ei de kai speiraimi emautǭ monǭ, speiraimi ara, kai alloi phagoien; kai hina palin eipō to tou Iōd’ Agti pyrou exe,1thoi moi kgidē, anti de chrithrēs batos; kausōn de anemos hypolathoi, kai hypheloito laïlaps tous emous ponous, hina eis chenyn chopiasaimi. Ei de kai apothēkas oichodomēsaimi ek tōn (x9) mamōna thēsaurizōn, kai mamōną, tautę̄ tę̄ nykti tēn psychēn apaitētheiēn, logon hyphloumen tēn analgēsian, hina mē legō michrologian ? ou ta anthrōpina logioumetha ouk en tois heterōn kakois ta hēmetera eu thēsometha ? Physei men gar ouden tōn anthrōpinōn bethaion, oude homalon, oude hautarkes, oude epi tōn autōn histamenon; alla kyklos tis tōn hēmeterōn peritrechei pragmatōn, allote allas epi mias hēmeras pollakis, esti d᾽ hote kai hōras, pherōn metatholas - kai aurais mallon esti pisteuein ouk histamenais, kai nēos pontoporousēs ichnesi, kai nyktos apatēlois oneirasin, hōn pros holigon hē charis, kai hosa kata psamathōn païdes typousi paizontes, hē anthrōpōn euēmerią; sōphrones de, hoi dia to mē pisteuein tois parousi, to mellon heautois thēsaurixontes; kai dia to tę̄s anthrōpinēs eupragias astaton kai anōmalon, tēn ou piptousan agapōntes chrēstotēta, hina triōn hen ge ti pantōs ch:rdanōsin; ē to mē pote praxai kakōs, epei kai (, mgodrogiai}8 hipoogi yaïpapi hoi hipaudo! Paithē, REtois enteuthen chrēstois pollakis dexioutai to theion tous eusedeis, chrēstotēti to sympathes prokaloumenon; hē to parrhēsian echein en heautois pros Th.yn, hōs ou dia kakian, alla dia tina oikonobenēn apaitein tēn para tōn eu prattontōn philanthrōpian, hēn tois chrēzousi proeisēnenchan, dexiōs

Why is this so, my friends and brothers? Why are we ourselves sick in soul with a disease far harsher than that of the body? For I know that the one is involuntary and the other comes from choice; the one is dissolved together with this life, the other goes away with us when we depart; the one is pitied, the other hated, at least by those who have sense. Why do we not help nature while we have time? Why do we not, being flesh ourselves, cover the humiliation of the flesh? Why do we live in luxury amid our brothers’ misfortunes? May it not be mine to be rich while they are in want, nor to be in good health unless I help their wounds; nor to have enough food, or clothing, or rest under a roof, unless I also hold out bread to them, and share clothing as far as I can, and give them rest under a roof. Either we must lay aside everything for Christ, so that we may truly follow him, taking up the cross, and fly up lightly to the world above, unencumbered and dragged down by nothing, and gain Christ in exchange for all, exalted through humility and made rich through poverty; or we must share what we have with Christ, so that our having may somehow be sanctified by our having well and by sharing with those who do not have. If I sow for myself alone, then let me sow, and let others eat; and, to quote Job again, “Instead of wheat let nettles come up for me, and instead of barley a bramble”; and let a burning wind take hold and a whirlwind carry off my labours, so that I may labour in vain. And if I build barns … treasuring up the treasures of mammon, may my soul be required of me this very night … shall we be guilty of insensibility, not to say meanness? Shall we not take account of the human condition? Shall we not set our own affairs in order by the misfortunes of others? For by nature nothing human is secure, or even, or self-sufficient, or stays the same; but a kind of wheel runs round our affairs, bringing changes, now of one kind and now of another, often in a single day and sometimes in an hour. One may more readily trust the winds, which never stand still, and the wake of a ship crossing the sea, and the deceiving dreams of the night, whose delight lasts a little while, and the shapes children trace in the sand in play, than human prosperity. Wise are those who, not trusting the present, store up the future for themselves, and who, because human success is unstable and uneven, love the kindness that never fails, so that they may gain at least one of three things: either never to fare badly, since God often greets the pious with good things even here, their kindness calling forth his compassion; or to have confidence before God in themselves, since they ask, not because of wickedness but by some dispensation, for the kindness from the prosperous which they themselves showed first to those in need …

Textual problem in this passage: see the notes.

Matt 16:24 (allusion, high confidence) · Phil 3:8 (allusion, high confidence) · 2 Cor 8:9 (echo, medium confidence) · Job 31:8 (allusion, high confidence) · Job 31:40 (quotation, high confidence) · Job 27:21 (allusion, medium confidence) · Isa 65:23 (echo, low confidence) · Luke 12:18–20 (allusion, high confidence) · Luke 16:9 (allusion, medium confidence)

Notes and citation

Summary: Our soul’s sickness, insensibility to the poor, is worse than leprosy; Gregory refuses to enjoy his goods unless he shares them, and reminds his hearers how unstable all human prosperity is.

Lines are lost in the scan where the rich fool’s barns are mentioned, and the section breaks off at the end (“…”); section 19 of the usual numbering probably began in the lost lines. Migne’s Latin and textual notes interleaved in the scan are not translated. Scripture: Matt 16:24; Phil 3:8; 2 Cor 8:9; Job 31:8, 40; Job 27:21; Isa 65:23; Luke 12:18–20; Luke 16:9.

Topics: Ethics, Wealth and poverty, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.18 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-18

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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.

14.20PG 35

Μὴ καυχάσθω, φησὶν, ὁ σοφὸς ἐν τῇ σορίᾳ Ὁ ΧΧ. Νὲ οἰοτίοι ιν δαμίεπε, ᾿ἰμ4}}} ἐπ δαρὶ ἐπα αὑτοῦ, μηδὲ ὁ πιούσιος ἐν τῷ πιιούτῳ αὐτοῦ, μηδὲ ὁ δυνατὸς ἐν τῇ ἰσχύϊ αὐτοῦ· κἂν εἰς τὸ ἄκρον ὧσιν ἐληλακότες, ὁ μὲν σοφίας, ὁ δὲ περίουσίας, ὃ δὲ δυνάμεως. Ἐγὼ δὲ προσθήσω καὶ ἃ τούτοῖς ἕπεται· Μηδὲ ὁ περίόλεπτος ἐν τῇ δόξῃ, μηδὲ ὁ εὐεκτῶν ἐν τῇ ὑγιείᾳ μηδὲ ὁ καλὸς ἐν τῇ ὥρᾳ, μηδὲ ὁ νέος ἐν τῇ νεότητι, μηδὲ ἐν ἄλλῳ μηδενὶ τῶν ἐνταῦθα ἐπαινουμένων, εἰ δεῖ συνελόντα εἰπεῖν, ὁ ὑπὸ τούτου φυσώμενος· ἀλλ᾽ ἣ ἐν τούτῳ χαυΦάγοιεν. Ὀυο ορε. εἰ Ογ. φάγοισαν. ᾿Επεὶ καὶ τοῖς, οἷο. ΠῚ. : Θυ δι δοηηιδι} οἶδα) : Ναας οἰγυβ οἱ Ἑαἰ δογίβ, ἰῃ φἰογία; ποο αυὶ 4υΐδαυδηι οἱ ἰπδλιυ5 σἱογίοιυτ ; νϑγυῃ) αυὶ φἰοτίαιυγ, χάσθω ὁ καυχώμενος μόνον, ἐν τῷ συνιεῖν κα ἐχξητεῖν τὸν Θεὸν, καὶ συναλγεῖν τοῖς πάτχουσι, καὶ πρὸς τὸ μέλλον ἑχυτῷ τι χρηστὸν ἀποτίθεσθαι. Τὰ μὲν γάρ ἔστι ῥτυττὰ καὶ πρόσχαρα, καὶ, ὥσπερ ἑ παιδιᾷ ψήφων, ἄλλοτε εἰς ἄλλους μεταῤῥιπτούμενα, καὶ μετατιθέμενα· καὶ οὐδὲν οὗτος τοῦ χατέχονιτος ἴδιον, ὡς ἢ μὴ χρόνῳ παυθῆναι ἣ φθόνῳ μετατεθῆναι· τὰ ὃὲ ἑστῶτα καὶ μένοντα, καὶ οὔποτε ὑποχωροῦντα, οὐδὲ μεταπίπτοντα, οὐδὲ σφάλλοντα τὰς τῶν πεπιστευκότων ἐλπίδας. ᾿Αλλ᾽ ἐμοὶ μὲν καὶ διὰ τοῦτο δοκεῖ, μηδὲν τῶν ἐνταῦθά ἀγαθῶν εἶναι πιστὸν τοῖς ἀνθρώποις. μηδὲ πολυχρόνιον· ἄλλ᾽ εἴπερ τ: ἄλλο, καὶ τοῦτο καλῶς τῷ τεχνέτῃη Λόγῳ καὶ τῇ πάντα νοῦν ὑπερεχούσῃ Σοφίᾳ μεμτχανῖσθα!, παίζεσθα: ἡμᾶς ἐν τοῖς ὁρωμένοις, ἄλλοτε ἄλλως μεταδαλλομένοις καὶ μεταθάλλουσι, καὶ ἄνω καὶ κάτω φερομένοις τε καὶ περιτρεπομένοις, καὶ πρὶν ληφθῆναι ἀπιοῦσι καὶ φεύγουσιν· ἵνα τὸ ἐν τούτοις ἄστατον καὶ ἀνώμαλον θεωρήσαντες, πρὸς τὸ μέλλον μεθορτσώμεϑα Τί γὰρ ἂν ἐποιήσαμεν, ἑστῶτος ποῦ εὖ πράττειν ἡμῖν, ὁπότε, οὐ μένοντος, τοσοῦτον αὑτῷ προσδεδέμεθα, καὶ οὕτως ἡμᾶς ἡ περὶ τοῦτο ἡδονὴ καὶ ἀπάτη ἔχει δουλώσασα, ὥστε μηδὲν κρεῖττον, μτδὲ ὑψηλότερον τῶν παρόντων διανοεῖσθαι δύνασῆηαι καὶ ταῦτα κατ᾽ εἰκόνα Θεοῦ γεγονένας: καὶ ἀκούοντας καὶ πιστεύοντας, τὴν ἄνω τΞ οὖσαν καὶ πρὺς ἑαυτὴν ἔλκουσαν ;

Mē kauchasthō, phēsin, ho sophos en tę̄ sorią Ho ChCh. Ne oiotioi in damiepe, ᾿im4}}} ep dari epa hautou, mēde ho piousios en tǭ piioutǭ autou, mēde ho dynatos en tę̄ ischyï autou; kan eis to akron hōsin elēlakotes, ho men sophias, ho de periousias, ho de dynameōs. Egō de prosthēsō kai ha toutois hepetai; Mēde ho perioleptos en tę̄ doxę̄, mēde ho euektōn en tę̄ hygieią mēde ho kalos en tę̄ hōrą, mēde ho neos en tę̄ neotēti, mēde en allǭ mēdeni tōn entautha epainoumenōn, ei dei synelonta eipein, ho hypo toutou physōmenos; all᾽ hē en toutǭ chauPhagoien. Ouo ore. ei Og. phagoisan. ᾿Epei kai tois, hoio. PI. : Thy di doēēidi} oida) : Naas oigyb hoi Heai dogib, ię̄ phiogia? poo aui 4yïdaudēi hoi ipdliy5 siogioiyt ? nϑgyę̄) aui phiotiaiyg, chasthō ho kauchōmenos monon, en tǭ syniein ka echxētein ton Theon, kai synalgein tois patchousi, kai pros to mellon hechytǭ ti chrēston apotithesthai. Ta men gar esti rhtytta kai proschara, kai, hōsper he paidią psēphōn, allote eis allous metarrhiptoumena, kai metatithemena; kai ouden houtos tou chatechonitos idion, hōs ē mē chronǭ pauthēnai hē phthonǭ metatethēnai; ta hoe hestōta kai menonta, kai oupote hypochōrounta, oude metapiptonta, oude sphallonta tas tōn pepisteukotōn elpidas. ᾿All᾽ emoi men kai dia touto dokei, mēden tōn entautha agathōn einai piston tois anthrōpois. mēde polychronion; all᾽ eiper t: allo, kai touto kalōs tǭ technetę̄ē Logǭ kai tę̄ panta noun hyperechousę̄ Sophią memtchanistha!, paizestha: hēmas en tois horōmenois, allote allōs metadallomenois kai metathallousi, kai anō kai katō pheromenois te kai peritrepomenois, kai prin lēphthēnai apiousi kai pheugousin; hina to en toutois astaton kai anōmalon theōrēsantes, pros to mellon methortsōmeϑa Ti gar an epoiēsamen, hestōtos pou eu prattein hēmin, hopote, ou menontos, tosouton hautǭ prosdedemetha, kai houtōs hēmas hē peri touto hēdonē kai apatē echei doulōsasa, hōste mēden kreitton, mtde hypsēloteron tōn parontōn dianoeisthai dynasēēai kai tauta kat᾽ eikona Theou gegonenas: kai akouontas kai pisteuontas, tēn anō tX ousan kai prys heautēn elkousan ?

“Let not the wise man boast,” it says, “in his wisdom, nor the rich man in his riches, nor the strong man in his strength,” even if they have reached the summit, the one of wisdom, the other of wealth, the other of power. And I will add what follows from these: nor the man of renown in his glory, nor the healthy man in his health, nor the handsome in his bloom, nor the young in his youth, nor, in short, anyone puffed up by any other of the things praised here; but let him who boasts boast only in this: in understanding and seeking God, in sharing the pain of those who suffer, and in laying up some good for himself for the future. For the one sort of thing is fleeting and short-lived and, as in a game of dice, now thrown to one person, now to another, and changing hands; and none of it belongs so much to its holder that it is not ended by time or transferred by envy; but the other sort is stable and abiding, never retreating, nor falling away, nor disappointing the hopes of those who have trusted in it. And it seems to me that this is the reason why none of the good things here is trustworthy or lasting for human beings: that this too, if anything, has been well contrived by the craftsman Word and by the Wisdom that surpasses all understanding, that we should be played with by visible things, which change now this way and now that, are borne up and down and turned about, and slip away and flee before they are grasped; so that, seeing their instability and unevenness, we may move our anchorage to what is to come. For what would we have done if our prosperity were stable, when even now, though it does not last, we are so bound to it, and the pleasure and deceit of it hold us so enslaved, that we cannot think of anything better or higher than present things; and that, though we were made after the image of God, and hear and believe that this image is above and draws us to itself?

Jer 9:23–24 (9:22-Jer LXX) (quotation, high confidence) · Phil 4:7 (allusion, medium confidence) · Gen 1:26–27 (allusion, medium confidence)

Notes and citation

Summary: No one should boast of wisdom, wealth, power, beauty, or youth, but only of knowing God and helping the suffering; God has made earthly goods unstable so that we may anchor ourselves in what is to come.

The scan has the numeral XX in Migne’s Latin at the start; section 19 sits inside 14.18 or was lost. Migne’s Latin and notes interleaved in the scan are not translated. Scripture: Jer 9:23–24 (LXX 9:22–23), also in 1 Sam 2:10 LXX; Phil 4:7; Gen 1:26–27.

Topics: Ethics, Humility and pride

Cite (SBL): Gregory of Nazianzus, Or. 14.20 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-20

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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.

14.21PG 35

Τίς σοςὁς, καὶ συνήσει ταῦτα; Τίς παραἐπιμένουσι; τίς περὶ τῶν παρόντων, ὡς ἀπιόντων διανοηθήσεζαι ; τί: περὶ τῶν ἐλπιζομένων, ὡς ἑἵσταμένων ; τίς διαιρήσει τὰ ὄντα καὶ τὰ φαινόμενα, καὶ τοῖς μὲν ἕψεται, τῶν δὲ ὑπερόψεται ; τίς γραφὴν καὶ ἀλήθειαν; τίς τὴν κάτω σκηνὴν, καὶ τὴν ἄνω πόλιν; τίς παροικίαν καὶ κατοικίαν;; τίς σκότος ἀπὸ τοῦ φωτός ; τίς ἰλὺν βυθοῦ καὶ ἁγίαν γῆν ; τίς σάρκα καὶ πνεῦμα; τίς Θεὸν καὶ κοσμοκράτορα ; τί; θανάτου σκʼὰν, καὶ ζωὴν τὴν αἰώνιον ; τίς τοῖς παροῦσι τὸ μέλλον ὠνήσεται ; τίς τῷ ῥέοντι πλούτῳ τὸν μὴ λυόμενον ; τίς τοῖς ὁρωμένοις τὰ μὴ βλεπόμενα; Μακάριος μὲν οὖν, ὅστις ταῦτα διακρίνων, καὶ διαιρῶν τῇ τομῇ τοῦ Λόγον, τῇ διαιρούσῃ τὸ χρεῖτὉ τὸν ἀπὸ τοῦ χείρονος ἀναδάσεις ἐν τῇ καρδίᾳ αὐτοῦ διατίθεται, ὥς πού φησιν ὁ θεῖος Δαδὶδ, καὶ τὴν κοιλάδα τοῦ κλαυθμῶνος ταύτην φεύγων, ὁπόσγ δύναμις τὰ ἄνω ζητεῖ, καὶ σταυρούμενος κόσμῳ μετὰ Χριστοῦ, Χριστῷ συνίσταται, καὶ Χριστῷ συνανέρχεται, τῆς οὐκέτι μεταπιπτούσης ζωῆς οὐδὲ ἀπατηλῆς κληρονόμος· οὗ μηκέτι δάκνων Κρεῖττον ἀπὸ τοῦ χείρονος. ΒΙΠ ὁ. οἰ(., κοιλάδα ταύτην τοῦ κλαυθμῶνος. ὄφις ἐπὶ ὁδοῦ, οὐδὲ τηρῶν πτέρναν, καὶ κεφαλὴν ἤχυβ, δὐπὶ ΟΠγίϑιο γοβυγρῖϊ, δἱ οὐπὶ ΟἸνεἰδίο βίιπαυὶ τηρούμενος. Τοῖς δὲ λοιποῖς ἡμῖν καλῶς ὁ αὐτὸς ἐμΘοᾷ Δαδὶδ, ὥσπερ τις μεγαλοφωνότατος κῇρυξ ἀπὸ ὑψηλοῦ καὶ πανδήμου κηρύγματος, βαρυχαρδίους τε ἀποκαλῶν, καὶ ἀγαπῶντας ψεῦδοξ, μὴ σφόδρα περιἐχεσθαι τῶν ὁρωμένων, μηδὲ ἄλλο τι ἣ χόρον (θ9) σίκου καὶ οἴνου τῶν φθειρομένων, πᾶσαν τὴν ἐντεῦθεν εὐδαιμονίαν ὑπολαμθδάνειν. Καὶ τάχα που τοῦτο καὶ ὁ μχχάριος ἐννοῶν Μιχαίας καὶ τῶν χαμαὶ ἐρχομένων καὶ δοκούντων ἀγαθῶν χατεξανιστάμενος, σορεύου, ὅτι οὐκ ἔστι σοι αὕτη ἀνάπαυσις· τοῦτο μὲν οὖν ἔδη καὶ τοῖς ῥήμασιν αὐτοῖς μικροῦ σύμφωνον, οἷς ὁ Κύριος καὶ Σωτὴρ ἡμῶν διακελεύεται, τί λέγων ; ᾿᾽Σγείρεσθε ἄγωμεν θεν.· οὗ τοὺς τότε μαθητὰς μόνον ἐξ ἐκείνου μόνου ὴ μίπφιαιε, ἰηφυὶϊϊ, αὐ πιοπίοε αἸἰετπος : διγα6 εἰ αἀπὶτοῦ τόπου μετατιθεὶς, ὡς ἂν οἰηθείη τις, ἀλλ᾽ ἀεὶ καὶ πάντας τοὺς ἑαυτοῦ μαθητὰς ἀπὸ γῆς καὶ τῶν περὶ γῆν εἰς οὐρανοὺς ἕλκων καὶ τὰ οὐράνια.

Tis sosos, kai synēsei tauta? Tis paraepimenousi? tis peri tōn parontōn, hōs apiontōn dianoēthēsezai ? ti: peri tōn elpizomenōn, hōs heistamenōn ? tis diairēsei ta onta kai ta phainomena, kai tois men hepsetai, tōn de hyperopsetai ? tis graphēn kai alētheian? tis tēn katō skēnēn, kai tēn anō polin? tis paroikian kai katoikian?? tis skotos apo tou phōtos ? tis ilyn bythou kai hagian gēn ? tis sarka kai pneuma? tis Theon kai kosmokratora ? ti? thanatou skʼan, kai zōēn tēn aiōnion ? tis tois parousi to mellon ōnēsetai ? tis tǭ rheonti ploutǭ ton mē lyomenon ? tis tois horōmenois ta mē blepomena? Makarios men oun, hostis tauta diakrinōn, kai diairōn tę̄ tomę̄ tou Logon, tę̄ diairousę̄ to chreitO ton apo tou cheironos anadaseis en tę̄ kardią autou diatithetai, hōs pou phēsin ho theios Dadid, kai tēn koilada tou klauthmōnos tautēn pheugōn, hoposg dynamis ta anō zētei, kai stauroumenos kosmǭ meta Christou, Christǭ synistatai, kai Christǭ synanerchetai, tēs ouketi metapiptousēs zōēs oude apatēlēs klēronomos; hou mēketi daknōn Kreitton apo tou cheironos. BIP ho. oi(., koilada tautēn tou klauthmōnos. ophis epi hodou, oude tērōn pternan, kai kephalēn ēchyb, dypi OPgiϑio gobygriï, di oupi OIneidio biipaui tēroumenos. Tois de loipois hēmin kalōs ho autos emThoą Dadid, hōsper tis megalophōnotatos kę̄ryx apo hypsēlou kai pandēmou kērygmatos, barychardious te apokalōn, kai agapōntas pseudox, mē sphodra periechesthai tōn horōmenōn, mēde allo ti hē choron (th9) sikou kai oinou tōn phtheiromenōn, pasan tēn enteuthen eudaimonian hypolamthdanein. Kai tacha pou touto kai ho mchcharios ennoōn Michaias kai tōn chamai erchomenōn kai dokountōn agathōn chatexanistamenos, soreuou, hoti ouk esti soi hautē anapausis; touto men oun edē kai tois rhēmasin autois mikrou symphōnon, hois ho Kyrios kai Sōtēr hēmōn diakeleuetai, ti legōn ? ᾿᾽Sgeiresthe agōmen then.; hou tous tote mathētas monon ex ekeinou monou ē mipphiaie, iēphuiïï, au piopioe aIietpos : diga6 ei aapitou topou metatitheis, hōs an oiētheiē tis, all᾽ aei kai pantas tous heautou mathētas apo gēs kai tōn peri gēn eis ouranous helkōn kai ta ourania.

Who is wise, and will understand these things? Who will [run past what flows away and hold to what] endures? Who will think of present things as passing away, and of hoped-for things as standing firm? Who will distinguish what is from what seems, and follow the one and disdain the other? Who will distinguish the figure from the truth? The tent below from the city above? Sojourning from dwelling? Darkness from light? The mire of the deep from the holy land? Flesh from spirit? God from the ruler of this world? The shadow of death from eternal life? Who will buy the future with the present? The wealth that does not perish with the wealth that flows away? The things not seen with the things that are seen? Blessed, then, is he who distinguishes these things and divides them with the sword of the Word, which divides the better from the worse, and “sets ascents in his heart,” as the divine David says somewhere, and, fleeing this valley of weeping, seeks the things above with all his power, and being crucified to the world with Christ, rises with Christ and ascends with Christ, heir of the life that no longer changes or deceives, where no serpent bites by the road, nor watches for the heel and has its own head watched. To the rest of us the same David cries out well, like a herald with the loudest voice making a lofty and public proclamation, calling us slow of heart and lovers of falsehood, not to cling too much to visible things, and not to think that all happiness here is plenty of grain and wine, things that perish. And perhaps the blessed Micah had this in mind when, rising up against the things that go along the ground and seem good, he said: “[Draw near to the everlasting mountains;] arise and go, for this is not your rest.” This is almost in harmony with the very words with which our Lord and Saviour gives his command, saying what? “Rise, let us go from here”; not only moving the disciples of that time from that one place, as one might think, but always drawing all his disciples from earth and earthly things to heaven and heavenly things.

Textual problem in this passage: see the notes.

Hos 14:9 (14:10 LXX) (quotation, high confidence) · Ps 107:43 (106:43 LXX) (echo, medium confidence) · 2 Cor 4:18 (allusion, high confidence) · Heb 8:5 (echo, medium confidence) · Heb 13:14 (allusion, medium confidence) · Heb 11:9–10 (allusion, medium confidence) · 2 Cor 6:14 (echo, medium confidence) · Ps 69:2 (68:3 LXX) (echo, low confidence) · Gal 5:17 (echo, medium confidence) · Eph 6:12 (allusion, medium confidence) · Matt 4:16 (echo, medium confidence) · Heb 4:12 (allusion, high confidence) · Ps 84:5–6 (83:6-Ps LXX) (quotation, high confidence) · Col 3:1 (allusion, high confidence) · Gal 6:14 (allusion, high confidence) · Gal 2:20 (allusion, medium confidence) · Gen 49:17 (allusion, high confidence) · Gen 3:15 (allusion, high confidence) · Ps 4:2 (4:3 LXX) (allusion, high confidence) · Ps 4:7 (4:8 LXX) (allusion, high confidence) · Mic 2:9–10 (quotation, high confidence) · John 14:31 (quotation, high confidence)

Notes and citation

Summary: Blessed is the one who distinguishes what is lasting from what passes and seeks the things above; David, Micah, and Christ himself call us away from earthly happiness.

A line is lost in the scan in the second question, and the first words of the quotation from Micah survive only in Migne’s Latin interleaved in the scan; the bracketed words are supplied by sense. Migne’s notes are not translated. Scripture: Hos 14:9 (LXX 14:10); Ps 107:43 (LXX 106:43); 2 Cor 4:18; Heb 8:5; Heb 13:14; Heb 11:9–10; 2 Cor 6:14; Ps 69:2 (LXX 68:3); Gal 5:17; Eph 6:12; Matt 4:16; Heb 4:12; Ps 84:5–6 (LXX 83:6–7); Col 3:1; Gal 6:14; Gal 2:20; Gen 49:17; Gen 3:15; Ps 4:2 (LXX 4:3); Ps 4:7 (LXX 4:8); Mic 2:9–10 (LXX); John 14:31.

Cite (SBL): Gregory of Nazianzus, Or. 14.21 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-21

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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.

14.22PG 35

Τοιγαροῦν, ἀκολουθήσωμεν ἤδη τῷ Λόγῳ, ζητήσωμεν τὴν ἐκεῖθεν ἀνάπαυσιν, ῥίψωμεν τὴν ἐντεῦθεν περιουσίαν ὃ καλόν ἐστι ταύτης, τοῦτο μόνον κερδάνωμεν, κτησώμεθα τὰς ἑαυτῶν ψυχὰς ἐν λεημοσύναις, μεταδῶμεν τῶν ὄντων τοῖς πένησιν, ἵνα τὰ ἐκεῖθεν πλουτήσωμεν. Δὸς μερίδα καὶ τῇ ψυχἧ, μὴ τῇ σαρκὶ μόνον· δὸς μερίδα καὶ τῷ Θεῷ, μὴ τῷ κόσμῳ μόνον· ὕφελέ τι τῆς γαστρὸς, τῷ πνεύματι χαθιέρωσον· ἅρπασόν τι τοῦ πυρὸς, ἀπόθου μακρὰν ἀπὸ τῆς κάτω νεμομένης φλογός· ἄρπασον τοῦ τυράννου, χαταπίστευσον τῷ Δεσπότῃ. Δὸς μερίδα τοῖς ἑπτὰ, τῷ βίῳ τούτῳ, καί γε τοῖς ἐκτὼ, τῷ μετὰ τοῦτον ἡμᾶς ἐχδεξομένῳ· δὸς ὀλίγον, παρ᾽ οὗ τὸ πλεῖον ἔχεις· δὸς καὶ τὸ πᾶν, τῷ τὰ πάνρεὰν Θεοῦ, κᾶν πάντα πρόῃ τὰ ὄντα, κἂν τοῖς οὗσι σεσυτὸν προσθῇς. Καὶ τοῦτο γάρ ἔστι λαόεῖΐν, τὸ τῷ Θεῷ δοθῆναι ὅσον ἑὰν εἰσενέγκης, πλεῖον ἀεὶ τὸ λειπόμενον· καὶ οὐδὲν δώσεις ἴδιον, ὅτι τὰ πάντα παρὰ Θεοῦ. Καὶ ὥσπερ οὐκ ἔστιν ὑπερδῆναι τὴν ἑαυτοῦ σκιὰν ὑποχωροῦσαν καθόσον πρόἐμεν καὶ τὸ ἴσον ἀεὶ προέχουσαν· οὐδὲ ὑπὲρ τὴν κεφαλὴν γενέσθαι σώματος μέγεθος ὑπεοχειμένην ἐπ ᾿Απὸ τῆς κάτω, εἰς. ἤαπιηνα δμία, φιΐα ποθὴ εεὶ εἰδὶ εἶ τεῖος : ᾿Ἰδιίθ πη ργοραἰδ Σεαυτόν. δὶς εκᾳ. θεν, μν, εἰ ΟΥ. ἴη Τὰ πάντα. δῖς ρεῷ. ὁ. ἃ, νων. Ὠοῦδδι δρΓᾶ οῶρυΐ Εἴἴεγγα ρμοῖοοι, υἱροίς Προ ΘΙΡΓΆ ἀεὶ τοῦ σώματος οὕτως οὐδὲ οἷς δίδομεν νιχῇσαει δυπιδηΐίαια σου δ, πο ἰδῆ οἱ [Ἀπ|}}᾿γὶ ἴδι πη Πο.λιτείας. Ἀδθζ. ἃ, ο, οἱ Οτ. πολιν·ἷν, οἷς. δὐἷι., κατέστη σε· πάντων. Θεόν. Οὐ γὰρ ἔξω τι τῶν αὐτοῦ δίδομεν, οὐδὲ ὑπὲρ τὴν ἐκείνου φιλοτιμίαν.

Toigaroun, akolouthēsōmen ēdē tǭ Logǭ, zētēsōmen tēn ekeithen anapausin, rhipsōmen tēn enteuthen periousian ho kalon esti tautēs, touto monon kerdanōmen, ktēsōmetha tas heautōn psychas en leēmosynais, metadōmen tōn ontōn tois penēsin, hina ta ekeithen ploutēsōmen. Dos merida kai tę̄ psychē, mē tę̄ sarki monon; dos merida kai tǭ Theǭ, mē tǭ kosmǭ monon; hyphele ti tēs gastros, tǭ pneumati chathierōson; harpason ti tou pyros, apothou makran apo tēs katō nemomenēs phlogos; arpason tou tyrannou, chatapisteuson tǭ Despotę̄. Dos merida tois hepta, tǭ biǭ toutǭ, kai ge tois ektō, tǭ meta touton hēmas echdexomenǭ; dos oligon, par᾽ hou to pleion echeis; dos kai to pan, tǭ ta panrean Theou, kan panta proę̄ ta onta, kan tois housi sesyton prosthę̄s. Kai touto gar esti laoeiïn, to tǭ Theǭ dothēnai hoson hean eisenenkēs, pleion aei to leipomenon; kai ouden dōseis idion, hoti ta panta para Theou. Kai hōsper ouk estin hyperdēnai tēn heautou skian hypochōrousan kathoson proemen kai to ison aei proechousan; oude hyper tēn kephalēn genesthai sōmatos megethos hypeocheimenēn ep ᾿Apo tēs katō, eis. ēapiēna dmia, phiïa pothē eei eidi ei teios : ᾿Idiith pē rgoraid Seauton. dis eką. then, mn, ei OU. iē Ta panta. dis reǭ. ho. ha, nōn. Ōouddi drGa oōryï Eiienga rmoiooi, huirois Pro ThIRGA aei tou sōmatos houtōs oude hois didomen nichę̄saei dypidēïiaia sou d, po idē hoi [Ap|}}᾿gi idi pē Po.liteias. Adthz. ha, o, hoi Ot. polin;hin, hois. duii., katestē se; pantōn. Theon. Ou gar exō ti tōn autou didomen, oude hyper tēn ekeinou philotimian.

Therefore let us now follow the Word; let us seek the rest that is there; let us throw away the abundance that is here and gain from it only what is good; let us acquire our own souls by almsgiving; let us share what we have with the poor, so that we may be rich in the things that are there. Give a portion to the soul as well, not only to the flesh; give a portion to God as well, not only to the world; take something from the belly and consecrate it to the spirit; snatch something from the fire and store it far from the flame that consumes below; snatch something from the tyrant and entrust it to the Master. “Give a portion to seven,” to this life, “and also to eight,” to the life that will receive us after this one. Give a little to him from whom you have the greater part; give even the whole to him who gave [you all things. You will never outdo] God’s generosity, even if you give away all you have, even if you add yourself to what you have. For this too is to receive: to be given to God. However much you bring, what remains is always more; and you will give nothing of your own, because all things are from God. And just as one cannot step over one’s own shadow, which retreats as far as we advance and always stays the same distance ahead, nor can the size of the body ever rise above the head, which is always set above the body, so neither can we outdo God by what we give. For we give nothing outside what is his, nor beyond his generosity.

Textual problem in this passage: see the notes.

Luke 21:19 (echo, medium confidence) · Dan 4:27 (4:24 LXX) (echo, medium confidence) · Luke 12:33 (echo, medium confidence) · Jude 1:23 (echo, low confidence) · Eccl 11:2 (quotation, high confidence) · 1 Cor 4:7 (echo, medium confidence)

Notes and citation

Summary: Let us follow the Word by sharing our goods with the poor, giving a portion to the soul and to God; we can never outdo God’s generosity, since all we give is already his.

Words are lost in the scan in the middle of the section; the bracketed words are supplied by sense. Migne’s Latin and textual notes interleaved in the scan are not translated. “Seven … eight” (Eccl 11:2) is read as this life and the life to come. Scripture: Luke 21:19; Dan 4:27 (LXX 4:24); Luke 12:33; Jude 23; Eccl 11:2; 1 Cor 4:7.

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.22 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-22

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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.

14.23PG 35

Γνῶθι πόθεν σο: τὸ εἶναι, τὸ ἀναπνεῖν, τὸ φρονεῖν, αὐτὸ τὸ μέγιστον, τὸ γινώσκειν Θεὸν, βασιλείαν οὐρανῶν ἐλπίζειν, ἀγγέλων ἰσοτιμίαν, δόξης θεωρἷαν, νῦν μὲν τὴν ἐν ἐσύπτροις τ καὶ αἰνίγμασι, τότε δὲ τὴν τελεωτέραν τε καὶ καθαρωτέραν· νἰὸν γενέσθαι Θεοῦ, συγκληρονόμον Χριστοῦ, τολμέσας εἴπω, καὶ θεὸν αὑτόν; Πόθεν σοι ταῦτα πάντα, καὶ παρὰ τίνος , Ἢ, ἵνα τὰ μικρὰ λέγω καὶ τὰ ὁρώμενα, τίς ἔδωκέ σοι χάλλωυς οὐρανοῦ βλέπειν, ἡλίου δρόμον, σελήνης κύκλον, ἀστέρων πλῆθος, καὶ τὴν ἐν τούτοις πᾶσιν, ὥσπερ ἐν λύρᾳ, εὐαρμοστίαν. καὶ τάξιν ὡσαύτως ἔχουσαν, ὡρῶν ἀλλαγὰς, μεταέολὰς καιρῶν, ἐνιαυτῶν περιόδους, ἡμέρας καὶ νυκτὸς ἰσομοιρίαν, γῆς ἐκφύσεις, ἀέρο: χύσιν, πλάτη θαλάττης λελυμένης καὶ ἱσταμένης, βάθη, ποταμῶν, ἀνέμων ῥεύματα; Τ1ίς ὑετοὺς, γεωργίαν, τροφὰς, τέχνας, οἱκήσεις, νόμους, πολιτείσς βίον ἣμερον, οἰκείωσιν πρὸς τὸ συγγενές : Πόθεν σοι τῶν ζώων τὰ μὲν ἡμέρωται καὶ ὑπέξζευχται, τὰ δὲ τροφῇ παραδέδοται; Τίς σς κύριον καὶ βασιλέα πάντων χαττῶν ἐπὶ τῆς γῆς ; Τίς, ἵνα μὴ καθ᾽ ἔκαστὸν λέγω, πάντα, οἷς προέχει τῶν ἄλλων ἄνθρωπος, ἐδωρήσατο; Οὐκ οὗτος, ὃς νῦν πρὸ πάντων καὶ ἀντὶ πάντων αἰτεῖ παρὰ σοὺ τὸ φιλάνθρωπον ; Εἶτα οὐκ αἰσχυνόμεθα, εἰ τοσαῦτα παρ᾽ αὐτοῦ, τὰ μὲν λαθόντες, τὰ δὲ ἐλπίζοντες, μηδὲ ἕν τοῦτο εἰσοίσομεν τῷ Θεῷ, τὸ φιλάνθρωπον ᾿Αλλ᾽ ὁ μὲν τῶν θτρίων ἡμᾶς ἐχώρισς (9θ), καὶ λόγῳ μόνους τῶν ἐπὶ γῆς ἐτίμησεν· ἡμεῖς δὲ ἡμᾶς αὐτοὺς θηριώσομεν, καὶ τοσοῦτον ὑπὸ τῆς τρυφῆς διεφθάρμεθα, ἣ μεμήναμεν, ἥ, οὐκ ἔχω τί λέγειν, ὥστε ὁμοῦ τῇ μάζῃ καὶ τοῖς πιτύροις, ἃ κακῶς ἴσως ἑπορισάμεθα καὶ τὴν φύσιν εἷναι βελτίους αὑτῶν οἰησόμεθα ; Καὶ ὥσπερ ἦν τι τὸ παλαιὸν, ὅσον ἐπὶ τοῖς μύθοις γένος γιγάντων καὶ τῶν λοιπῶν ἀνθρώπων: οὕτω καὶ ἡμεῖς τούτοις ἐσόμεθα ὑψηλοί τε καὶ ὑπὲρ ἄνθρωπον, οἷον Νεύῤρὼδ (θ4) ἐκεῖνος, ἣ τὸ τοῦ Ἑνὰχ γένος, ἔχΟλίοον πάλαι τὸν Ἰσραδλ, ἢ δι᾽ οὺς ὁ χαταχλυσμὺς τὴν γῆν ἐκάθηρεν ; Καὶ ὁ μὲν οὐκ αἰσχύνεται Πατὴρ ἡ μῶν καλεῖσθαι, Θεὸς ὧν καὶ Δεσπάἢ τὸς ἡμεῖς δὲ καὶ τὸ συγγενὲς ἀρνησόμεθα ;

Gnōthi pothen so: to einai, to anapnein, to phronein, auto to megiston, to ginōskein Theon, basileian ouranōn elpizein, angelōn isotimian, doxēs theōrian, nyn men tēn en esyptrois t kai ainigmasi, tote de tēn teleōteran te kai katharōteran; nion genesthai Theou, synklēronomon Christou, tolmesas eipō, kai theon hauton? Pothen soi tauta panta, kai para tinos , Ē, hina ta mikra legō kai ta horōmena, tis edōke soi challōys ouranou blepein, hēliou dromon, selēnēs kyklon, asterōn plēthos, kai tēn en toutois pasin, hōsper en lyrą, euarmostian. kai taxin hōsautōs echousan, hōrōn allagas, metaeolas kairōn, eniautōn periodous, hēmeras kai nyktos isomoirian, gēs ekphyseis, aero: chysin, platē thalattēs lelymenēs kai histamenēs, bathē, potamōn, anemōn rheumata? T1is hyetous, geōrgian, trophas, technas, hoikēseis, nomous, politeiss bion hēmeron, oikeiōsin pros to syngenes : Pothen soi tōn zōōn ta men hēmerōtai kai hypexzeuchtai, ta de trophę̄ paradedotai? Tis ss kyrion kai basilea pantōn chattōn epi tēs gēs ? Tis, hina mē kath᾽ ekaston legō, panta, hois proechei tōn allōn anthrōpos, edōrēsato? Ouk houtos, hos nyn pro pantōn kai anti pantōn aitei para sou to philanthrōpon ? Eita ouk aischynometha, ei tosauta par᾽ autou, ta men lathontes, ta de elpizontes, mēde hen touto eisoisomen tǭ Theǭ, to philanthrōpon ᾿All᾽ ho men tōn thtriōn hēmas echōriss (9th), kai logǭ monous tōn epi gēs etimēsen; hēmeis de hēmas autous thēriōsomen, kai tosouton hypo tēs tryphēs diephtharmetha, hē memēnamen, hē, ouk echō ti legein, hōste homou tę̄ mazę̄ kai tois pityrois, ha kakōs isōs heporisametha kai tēn physin heinai beltious hautōn oiēsometha ? Kai hōsper ēn ti to palaion, hoson epi tois mythois genos gigantōn kai tōn loipōn anthrōpōn: houtō kai hēmeis toutois esometha hypsēloi te kai hyper anthrōpon, hoion Neurrōd (th4) ekeinos, hē to tou Henach genos, echOlioon palai ton Isradl, ē di᾽ ous ho chatachlysmys tēn gēn ekathēren ? Kai ho men ouk aischynetai Patēr hē mōn kaleisthai, Theos hōn kai Despaē tos hēmeis de kai to syngenes arnēsometha ?

Know from where you have your being, your breath, your understanding, and the greatest thing of all, the knowledge of God; your hope of the kingdom of heaven, of equal honour with the angels, of the vision of glory, now in mirrors and riddles, but then more perfect and pure; to become a son of God, a fellow heir with Christ, and, I dare say it, even a god yourself. From where do you have all these things, and from whom? Or, to speak of small and visible things, who gave you to see the beauty of the sky, the course of the sun, the circle of the moon, the multitude of stars, and the harmony in all of these, as in a lyre, and their order that stays the same; the changes of the hours, the turns of the seasons, the cycles of the years, the equal sharing of day and night, the produce of the earth, the outpouring of the air, the breadth of the sea, loosed and yet held in place, the depths, the currents of rivers and of winds? Who gave you rains, farming, food, crafts, dwellings, laws, cities, a civilized life, friendship with your kin? From where is it that some animals have been tamed and put under the yoke for you, and others given you as food? Who made you lord and king of all things on earth? Who, not to list each thing, granted you everything by which man surpasses the other creatures? Is it not he who now, before all things and instead of all things, asks kindness of you? Then are we not ashamed if, having received so much from him and hoping for more, we do not bring God even this one thing, kindness? He set us apart from the beasts and honoured us alone of all on earth with reason; and shall we make ourselves beasts, and be so corrupted by luxury, or mad, or I do not know what to call it, that along with our bread and our bran, which perhaps we came by wrongly, we shall think ourselves better than these people by nature as well? And just as of old, as far as the myths tell, there was a race of giants apart from the rest of men, shall we likewise be lofty and superhuman toward these people, like that Nimrod, or the race of Anak who once oppressed Israel, or those for whose sake the flood cleansed the earth? He, though God and Master, is not ashamed to be called our Father; and shall we deny even our kinship?

Acts 17:25 (echo, medium confidence) · Acts 17:28 (echo, medium confidence) · Luke 20:36 (allusion, medium confidence) · 1 Cor 13:12 (allusion, high confidence) · Gal 4:7 (allusion, medium confidence) · Rom 8:17 (allusion, high confidence) · Jer 5:22 (echo, low confidence) · Gen 1:26 (allusion, medium confidence) · Gen 1:28 (allusion, high confidence) · Ps 8:6–8 (8:7-Ps LXX) (allusion, medium confidence) · Gen 9:3 (allusion, medium confidence) · Gen 10:8–9 (allusion, high confidence) · Num 13:33 (allusion, high confidence) · Gen 6:4–7 (allusion, high confidence) · Heb 2:11 (allusion, high confidence) · Matt 6:9 (echo, medium confidence)

Notes and citation

Summary: Everything we have, from life and reason to the hope of heaven and the beauty of creation, comes from God, who now asks of us only kindness; we must not make ourselves superior to the poor.

“Even a god yourself”: Gregory’s language of deification, being made like God by grace. “Along with our bread and our bran” is uncertain in the scan and translated by sense. The scan interleaves Migne’s textual notes; they are not translated. Scripture: Acts 17:25, 28; Luke 20:36; 1 Cor 13:12; Gal 4:7; Rom 8:17; Jer 5:22; Gen 1:26, 28; Ps 8:6–8; Gen 9:3; Gen 10:8–9; Num 13:33; Gen 6:4–7; Heb 2:11; Matt 6:9.

Topics: Ethics

Cite (SBL): Gregory of Nazianzus, Or. 14.23 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-23

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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.

14.24PG 35

Μηδαμῶς, ὦ φίλοι καὶ ἀδελφοὶ, μὴ γε- ἡ ΧΧΙΥ͂. Μίηΐπια, ἴγϑίγοβ οἱ δπιῖεὶ πιοὶ, πεν: νώμεθα κακοὶ τῶν δοθέντων ἡμῖν οἰχονόμο:, ἵνα μὴ ἀκούωμεν Πέτρου λέγοντος - Αἰσχύγνθητε, οἱ κατἔχοντες τὰ ἀλλότρια, καὶ μιμήσασθε ἰσότητα Θεοῦ, καὶ οὐδεὶς ἔσται πένης. Μὴ χάμνωμεν θησαυρίζοντες καὶ φυλάσσοντες, ἄλλων πενίᾳ χαμνόνπων, μὴ ὀνειδίσῃ καὶ ἀπειλήσῃ πικρῶς ἡμῖν, ἔνθεν μὲν ὁ θεΐος ᾿Αμὼς ἐν τούτοις τοῖς ῥήμασιν· Ἄγε γᾶν, οἱ λέγοντες· Πότε διελεύσεται ὁ μὴν, καὶ ἐμπωϊλήσωμεν· καὶ τὰ Σάδθδατα, καὶ ἂνθησαυρούς ; καὶ τὰ ξπὶ τούτοις, δι᾽ ὧν τοῖς μέγα καὶ μικρὸν στάθμιον κτωμένοις, τὴν τοῦ θεοῦ μῆνιν ἐπανατείνεται ἔνθεν δὲ ὁ μακάριος Μ:ιχαίας τάχα μὲν καὶ αὐτὴν τὴν τρυφὴν ἐπικόπτων, ὡς τοῦ χόρου τὴν ὕδριν τίχτοντος, καὶ τὸ χατασπαταλᾶν ἐπὶ κλινῶν ἐλεφαντίνων, καὶ τοῖς πρώτοις τῶν μύρων θρύπτεσθαι, μόσχοις τε ἁπαλοῖς ἐκ βουκολίων καὶ ἐρίφοις ἐκ ποιμνίων πιαίνεσθαι, καὶ πρὸς τὴν φωνὴν τῶν ὀργάνων ἐπιχροτεῖν, καὶ ἔτι μᾶλλον τὸ οἴεσθαι στάσιμόν τι τούτων εἶναι καὶ μόγίμον᾽ τάχα δὲ οὐκ οὕτω ταῦτα δεινὰ νομίξων, ὡς τὸ μηδὲν πάσχειν ἐπὶ τῇ συντριδῇ τοῦ Ἰωσὴφ αὑτοὺς τρυφῶντας· τοῦτο γὰρ τῇ τῆς πλησμονῆς κατηγορίᾳ προστίθησιν· ὃ μὴ πάθωμεν νῦν ἡμεῖς, μηδὲ τοσοῦτον τρυφήσωμεν, ὥστε καὶ τῆς τοῦ Θεοῦ φιλανθρωπίας καταφρονεῖν τούτοις δυσχεραίνοντος, κἂν μὴ παρὰ πόδας, μηδὲ ὁμοῦ τῇ χκαχίᾳ τὴν ὀργὴν ἐπάγῃ

Mēdamōs, ō philoi kai adelphoi, mē ge- hē ChChIY. Miēïpia, igϑigob hoi dpiiei pioi, pen: nōmetha kakoi tōn dothentōn hēmin oichonomo:, hina mē akouōmen Petrou legontos - Aischygnthēte, hoi katechontes ta allotria, kai mimēsasthe isotēta Theou, kai oudeis estai penēs. Mē chamnōmen thēsaurizontes kai phylassontes, allōn penią chamnonpōn, mē oneidisę̄ kai apeilēsę̄ pikrōs hēmin, enthen men ho theïos ᾿Amōs en toutois tois rhēmasin; Age gan, hoi legontes; Pote dieleusetai ho mēn, kai empōïlēsōmen; kai ta Sadthdata, kai anthēsaurous ? kai ta xpi toutois, di᾽ hōn tois mega kai mikron stathmion ktōmenois, tēn tou theou mēnin epanateinetai enthen de ho makarios M:ichaias tacha men kai autēn tēn tryphēn epikoptōn, hōs tou chorou tēn hydrin tichtontos, kai to chataspatalan epi klinōn elephantinōn, kai tois prōtois tōn myrōn thryptesthai, moschois te hapalois ek boukoliōn kai eriphois ek poimniōn piainesthai, kai pros tēn phōnēn tōn organōn epichrotein, kai eti mallon to oiesthai stasimon ti toutōn einai kai mogimon᾽ tacha de ouk houtō tauta deina nomixōn, hōs to mēden paschein epi tę̄ syntridę̄ tou Iōsēph hautous tryphōntas; touto gar tę̄ tēs plēsmonēs katēgorią prostithēsin; ho mē pathōmen nyn hēmeis, mēde tosouton tryphēsōmen, hōste kai tēs tou Theou philanthrōpias kataphronein toutois dyscherainontos, kan mē para podas, mēde homou tę̄ chkachią tēn orgēn epagę̄

By no means, my friends and brothers; let us not be bad stewards of what has been given to us, lest we hear Peter saying, “Be ashamed, you who hold on to what belongs to others; imitate the equity of God, and no one will be poor.” Let us not wear ourselves out storing up and guarding, while others are worn out by poverty, lest we be reproached and bitterly threatened, on the one hand by the divine Amos in these words: “Come now, you who say, When will the new moon be over, so that we may sell, and the sabbaths, so that we may open our storehouses?” and what follows, where he holds God’s wrath over those who keep large and small weights; and on the other hand by the blessed Micah, who perhaps strikes at luxury itself, since surfeit breeds insolence: at lolling on ivory couches, pampering oneself with the finest perfumes, fattening on tender calves from the herds and kids from the flocks, and clapping to the sound of instruments, and still more at thinking that any of these things is stable and lasting; but perhaps he thought these things less terrible than that they themselves, living in luxury, felt nothing at the ruin of Joseph, for this he adds to his charge of surfeit. May we not suffer this now, nor live in such luxury as to despise the kindness of God, who is displeased with these things, even if he does not bring his wrath at once, nor together with the wickedness.

Luke 16:1–2 (echo, medium confidence) · 1 Pet 4:10 (echo, medium confidence) · Amos 8:4–5 (quotation, high confidence) · Amos 8:5 (allusion, high confidence) · Deut 25:13–15 (echo, low confidence) · Amos 6:4–6 (allusion, high confidence) · Rom 2:4 (echo, medium confidence)

Notes and citation

Summary: Gregory warns the rich not to be bad stewards who hoard while others starve, citing a saying of Peter and the prophets’ threats against greed and luxury.

The saying attributed to Peter is not in the New Testament; its source is unknown. The passage Gregory ascribes to “Micah” is Amos 6:4–6. Migne’s Latin at the start of the section in the scan is not translated. Scripture: Luke 16:1–2; 1 Pet 4:10; Amos 8:4–5; Deut 25:13–15; Amos 6:4–6; Rom 2:4.

Topics: Ethics, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 14.24 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-24

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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.

14.25PG 35

Μιμησώμεθα νόμον Θεοῦ τὸν ἀνωτάτω και πρῶτον, ὃς βρέχει μὲν ἐπὶ δικαίους καὶ ἀμαρτωλοὺς, ἀνατέλλει δὲ πᾶσιν ὁμοίως τὸν ἥλιον· γῆν δὲ χερσαίοις πᾶσιν ἥπλωσεν ἄνετον, καὶ χρήἧνας, καὶ ποπκαμοὺς, καὶ ὕλας· ἀέρα δὲ πτηναῖ: φύσεσι, καὶ ὕδωρ ὅσοις ὁ βίος ἔνυδρος, καὶ τὰς πρώτας τοῦ ζῇν ἀφορμὰς ἀφθόνους ἅπασιν ἐχαρίσατο, οὐ δυναστείᾳ χρατουμένας, οὐ νόμῳ περιγραφομένας, οὐκ ὁρίοις· ἀλλὰ καὶ κοινὰς τὰς αὐτὰς καὶ πλουσίας, καὶ οὐδὲν παρὰ τοῦτο ἐνδεεστέρας προέθηεν· τό τε τῆς φύσεως ὁμότιμον ἰσότητι τῆς δωρεᾶς αιμῶν καὶ δεικνὺς τὸν πλοῦτον τῆς ἑαυτοῦ χρηστότητος. Ανθρωποι δὲ χρυσὸν, καὶ ἄργυρον, καὶ τἧς ἐσθῆτος ὅση μαλακὴ, καὶ ὑπὲρ τὴν χρείαν, καὶ κῶν λίθων τοὺς διαυγεῖς κατορύξαντες, εἴτε τι ἄλλο τοιοῦτον, ἃ πολέμσυ, καὶ στάσεως καὶ τῆς πρώτῆς τυραννίδος ἐστι γνωρίσματα ἔπειτα αἴρουσι ῦ δῖ ἶης τυροῦ ηι1:8 Μὶο ἢ εἶτ βυρογοῖ πὶ ρ Τὰ Δπλδηι4 (οἸἰυο1, οΔἰ τ οϑἰδηθδ τὴν ὀφρὺν ὑπὸ (δ) ἀνοίας, καὶ τοῖς ἀτυχοῦσι τῶν συγγοιιῖα. ρτίποίρὶο απίόηι, ἰηηυΐ! πον {μὲϊ εἰς : οιο, ὕδαϑβι τινα ἐμ ποι} } οἱ κοινά ἰῃ δι, Ἷφρ᾽ οὗ δέ. δὶς ἰἴοχα. θεν, υ}., Οὐ. οἷς, γενῶν τὸν ἔλεον ἀποχλείουσιν, οὐδὲ τοῖς περιττοῖς εἰς τὰ ἀναγκαῖα βοηθεῖν θέλοντες, (ὦ τῆς ἀπαιδευσίας ! ὦ τῆς σκαιότητος οὐδ᾽ εἰ μὴ τι ἄλλο, ἔκεῖνό γε ἔνθυμούμενο!, ὅτι πενία καὶ πλοῦτος, ἐλευθερία τε, ἣν φαμεν, καὶ δουλεία, καὶ τὰ τοιαῦτα τῶν ὀνομάτων, ὕστερον ἑἐπεισῆλθε τῷ γένει: τῶν ἀνθρώπων, ὥσπερ ἀῤῥωστήματα κοινά τινα τῇ κακίᾳ συνεισπεσόντα, κἀκείνης ὄντα ἐπινοήματα Ἀπ᾿ ἀρχῆς δὲ, φησὶν, οὐ γέγονεν. οὕτως· ἀλλ᾽ ὁ πλάσας ἀπ᾽ ἀρχῆς τὸν ἄνθρωπον, ἐλεύθερον ἀφΐῆχε καὶ αὐτεξούσιον, νόμ) τῷ τῆς ἐντολῆς ᾿μόνῳ κρατούμενον, καὶ πλούσιον ἐν παραδείσου τρυφῇ· τοῦτο καὶ τῷ λοιπῷ γένει τῶν ἀνθρώπων βουληθείς τε καὶ χαρισάμενος δι᾽ ἑνὸς τοῦ πρώτου σπέρματος. Ἐλευθερία δὲ καὶ πλοῦτος, ἣ τῆς ἐντολῆς μόνη τήρησις ἣν· πενία δὲ ἀληθὴς καὶ

Mimēsōmetha nomon Theou ton anōtatō kai prōton, hos brechei men epi dikaious kai amartōlous, anatellei de pasin homoiōs ton hēlion; gēn de chersaiois pasin hēplōsen aneton, kai chrēēnas, kai popkamous, kai hylas; aera de ptēnai: physesi, kai hydōr hosois ho bios enydros, kai tas prōtas tou zę̄n aphormas aphthonous hapasin echarisato, ou dynasteią chratoumenas, ou nomǭ perigraphomenas, ouk horiois; alla kai koinas tas autas kai plousias, kai ouden para touto endeesteras proethēen; to te tēs physeōs homotimon isotēti tēs dōreas aimōn kai deiknys ton plouton tēs heautou chrēstotētos. Anthrōpoi de chryson, kai argyron, kai tēs esthētos hosē malakē, kai hyper tēn chreian, kai kōn lithōn tous diaugeis katoryxantes, eite ti allo toiouton, ha polemsy, kai staseōs kai tēs prōtēs tyrannidos esti gnōrismata epeita airousi y di iēs tyrou ēi1:8 Mio ē eit byrogoi pi r Ta Dpldēi4 (oIiyo1, oDi t oϑidēthd tēn ophryn hypo (d) anoias, kai tois atychousi tōn syngoiiia. rtipoirio apioēi, iēēuï! pon {meï eis : oio, hydaϑbi tina em poi} } hoi koina ię̄ di, Hiphr᾽ hou de. dis iiocha. then, y}., Ou. hois, genōn ton eleon apochleiousin, oude tois perittois eis ta anankaia boēthein thelontes, (ō tēs apaideusias ! ō tēs skaiotētos oud᾽ ei mē ti allo, ekeino ge enthymoumeno!, hoti penia kai ploutos, eleutheria te, hēn phamen, kai douleia, kai ta toiauta tōn onomatōn, hysteron heepeisēlthe tǭ genei: tōn anthrōpōn, hōsper arrhōstēmata koina tina tę̄ kakią syneispesonta, kakeinēs onta epinoēmata Ap᾿ archēs de, phēsin, ou gegonen. houtōs; all᾽ ho plasas ap᾽ archēs ton anthrōpon, eleutheron aphïēche kai autexousion, nom) tǭ tēs entolēs ᾿monǭ kratoumenon, kai plousion en paradeisou tryphę̄; touto kai tǭ loipǭ genei tōn anthrōpōn boulētheis te kai charisamenos di᾽ henos tou prōtou spermatos. Eleutheria de kai ploutos, hē tēs entolēs monē tērēsis hēn; penia de alēthēs kai

Let us imitate God’s highest and first law, which sends rain on the righteous and on sinners and makes the sun rise on all alike. He spread out the land, unrestricted, for all the creatures of the land, with springs and rivers and forests; the air for winged natures, and water for those whose life is in water; and he bestowed the first means of life abundantly on all, not held under any domination, not bounded by law or by boundaries, but set before all as common and rich and lacking nothing on that account, honouring the equal dignity of nature by the equality of his gift and showing the riches of his own goodness. But human beings, having buried away gold and silver, and clothing that is soft and beyond need, and clear stones, or anything else of the kind, which are the marks of war and faction and of the first tyranny, then raise their brows in folly and shut out mercy from their unfortunate kin, unwilling to help even with their superfluities toward others’ necessities. O the boorishness! O the stupidity! Not considering, if nothing else, at least this: that poverty and wealth, and what we call freedom and slavery, and other such names, came into the human race later, like common diseases that fell upon it together with wickedness, and are its inventions. But “from the beginning,” it says, “it was not so.” He who formed man from the beginning left him free and self-determining, ruled only by the law of the commandment, and rich in the delight of paradise; and this he willed and bestowed on the rest of the human race also, through the one first seed. Freedom and wealth were simply the keeping of the commandment; and true poverty and …

Matt 5:45 (allusion, high confidence) · Gen 1:20–30 (allusion, medium confidence) · Rom 2:4 (echo, medium confidence) · Matt 19:8 (quotation, high confidence) · Gen 2:7–17 (allusion, medium confidence) · Rom 5:12 (echo, medium confidence)

Notes and citation

Summary: God gave the earth and the means of life to all in common; wealth, poverty, and slavery came later with sin, but in the beginning man was free and rich in paradise.

Gregory applies Christ’s words “from the beginning it was not so” (Matt 19:8, said of divorce) to the inequality of wealth and slavery. A few words of Migne’s Latin and notes interleaved in the scan are not translated. The section breaks off at the end (“…”). Scripture: Matt 5:45; Gen 1:20–30; Rom 2:4; Matt 19:8; Gen 2:7–17; Rom 5:12.

Topics: Ethics, Wealth and poverty, Slavery

Cite (SBL): Gregory of Nazianzus, Or. 14.25 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-25

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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.

14.26PG 35

ΚΑ(ʼ. ᾿Αφʼ οὗ δὲ καὶ φθόνο!, καὶ ἔριδες, καὶ ἣ δολερὰ τοῦ ὄφεως τυραννὶς, ἀεὶ τῷ λέχνῳ τῆς ἡδονῆς ὑποσύρουσα, καὶ ἐπανιστῶσα (Ὁ) τοῖς ἀσθενεστέροις τοὺς θρασυτέρους, ἐῤῥάγη τὸ συγγενὲς εἰς ὀνομάτων ἀλλοτριότητας, καὶ τὸ τῆς φύσεως εὐγενὲς πλεονεξία κατέτεμε, προσλαθοῦσα καὶ νόμον, τῆς δυναστείας ἐπίκουρον. ᾿Αλλὰ σὺ βλέπε μοι τὴν πρώτην μὴ τὴν τελευταίαν διαίρεσιν· μὴ τὸν τοῦ κρατήσαντος νόμον, ἀλλὰ τὸν τοῦ κτίσαντος. Βοήθησον κατὰ δύναμιν τῇ φύσει, τὴν ἀρχαίαν ἔἐλευθερίαν τίμησον, αἰδέσθητι σαυτὸν, συγχάλυψον τῷ ς ὑένει τὴν ἀτιμίαν, ἐπάρχεσον τῇ νόσῳ, τὴν ἔνδειαν παραμύθησαι· ὁ εὑρωστῶν ὁ πλουτῶν, τὴν τοῦ νοσοῦντο;, τὴν τοῦ πενομένου· ὁ μὴ προσπταίσας, τὴν τοῦ πεσόντος καὶ συντριδέντος· ὁ εὐθυμῶν, τὴν τοῦ ἀθυμοῦντος· ὁ τοῖς δεξιοῖς εὐθηνούμενὸς τοῦ τοῖς ἀριστέροις κάμνοντος. Δός τι τῷ Θεῷ χαριστήριον, ὅτι τῶν εὖ ποιεῖν δυναμένων ἐγένου, ἀλλ᾽ οὐ τῶν εὖ παθεῖν δεομένων· ὅτι μὴ βλέπεις εἰς ἀλλοτρίας χεῖρας, ἀλλ᾽ εἰς τὰς σὰς ἕτεροι. Πλούτησον μὴ περιουσίαν μόνον, ἀλλὰ καὶ εὐσέθειαν· μὴ τὸ χρυσίον μόνον, ἀλλὰ καὶ τὴν ἀρετὴν, μᾶλλον ὃὲ ταύτην μόνον Γενοῦ τοῦ πλησίον τιμιώτερος, ἐκ τοῦ φανῆναι χρηστότερος· γε-. νοῦ τῷ ἀτυχοῦντι θεὸς, τὸν ἔλεον Θεοῦ μιμησάμε-

KA(ʼ. ᾿Aphʼ hou de kai phthono!, kai erides, kai hē dolera tou opheōs tyrannis, aei tǭ lechnǭ tēs hēdonēs hyposyrousa, kai epanistōsa (Ho) tois asthenesterois tous thrasyterous, errhagē to syngenes eis onomatōn allotriotētas, kai to tēs physeōs eugenes pleonexia kateteme, proslathousa kai nomon, tēs dynasteias epikouron. ᾿Alla sy blepe moi tēn prōtēn mē tēn teleutaian diairesin; mē ton tou kratēsantos nomon, alla ton tou ktisantos. Boēthēson kata dynamin tę̄ physei, tēn archaian eeleutherian timēson, aidesthēti sauton, synchalypson tǭ s hyenei tēn atimian, eparcheson tę̄ nosǭ, tēn endeian paramythēsai; ho heurōstōn ho ploutōn, tēn tou nosounto?, tēn tou penomenou; ho mē prosptaisas, tēn tou pesontos kai syntridentos; ho euthymōn, tēn tou athymountos; ho tois dexiois euthēnoumenos tou tois aristerois kamnontos. Dos ti tǭ Theǭ charistērion, hoti tōn eu poiein dynamenōn egenou, all᾽ ou tōn eu pathein deomenōn; hoti mē blepeis eis allotrias cheiras, all᾽ eis tas sas heteroi. Ploutēson mē periousian monon, alla kai eusetheian; mē to chrysion monon, alla kai tēn aretēn, mallon hoe tautēn monon Genou tou plēsion timiōteros, ek tou phanēnai chrēstoteros; ge-. nou tǭ atychounti theos, ton eleon Theou mimēsame-

But from the time that envy and strife [came in], and the treacherous tyranny of the serpent, always luring us on with the bait of pleasure and setting the bolder against the weaker, kinship was broken up into estranging names, and greed cut up the nobility of nature, taking law as well for an ally of power. But look, I pray you, to the first division, not the last; not to the law of the one who prevailed, but to the law of the Creator. Help nature as far as you can; honour the ancient freedom; respect yourself; cover the disgrace of your race; come to the aid of sickness; relieve need: you who are strong, the need of the sick; you who are rich, that of the poor; you who have not stumbled, that of the one who has fallen and been broken; you who are cheerful, that of the despondent; you who prosper in good fortune, that of the one who labours in bad. Give God a thank-offering that you are one of those able to do good, and not of those who need to receive it; that you do not look to others’ hands, but others look to yours. Be rich not only in property but also in piety; not only in gold but also in virtue, or rather in this alone. Be more honoured than your neighbour by proving yourself kinder; become a god to the unfortunate, by imitating the mercy of God …

Gen 3:1–6 (allusion, medium confidence) · Jas 3:16 (echo, low confidence) · Acts 20:35 (echo, medium confidence) · 1 Tim 6:17–18 (allusion, medium confidence) · Luke 6:36 (allusion, medium confidence)

Notes and citation

Summary: Through envy and the serpent’s deceit inequality divided the human family; Gregory urges the strong and rich to look to the Creator’s law, help the needy, and so imitate God’s mercy.

“Become a god to the unfortunate”: by imitating God’s mercy. The section breaks off at the end (“…”). The scan’s numeral at the start is garbled. Scripture: Wis 2:24 (envy); Gen 3:1–6; Jas 3:16; Acts 20:35; 1 Tim 6:17–18; Luke 6:36.

Extrabiblical texts: Wis 2:24 (Wisdom of Solomon [in RC, EO, ETH canons]; echo)

Topics: Ethics, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 14.26 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-26

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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.

14.27PG 35

Οὐδὲν γὰρ οὕτως, ὡς τὸ εὖ ποιεῖν, ἄνθρωπος. ἔχει Θεοῦ· κἂν ὁ μὲν μείζω, καὶ ὁ δὲ ἐλάττω χιλην ἀ8 α}}58 θ6Π6 πιδγαῦὶ : (ἀτηθίβὶ {Π|6 τηδίοτο, πΐς εὐεργετῇ, ἑκάτερος, οἶμαι, κατὰ τὴν ἑαυτοῦ δύναμι. Ὃ μὲν ἐποίησε, καὶ λύσας συνάγει πάλιν· σὺ δὲ πεσόντα μὴ παρίδης Ὁ μὲν ἠλέσεν εἰς τὰ μέγιστα, δοὺς ἐπὶ πᾶσι νόμον, προφήτας, καὶ πρὸ τούτων, τὸν φυσικὸν νόμον ἄγραφον, τῶν παραττομένων ἐξεταστὴν, ἐλέγξας, νουθετήσας, παιδαγωγήσας· τὸ τελευταῖον, λύτρον ἑαυτὸν παραδοὺς ὑπὲρ τῆς τοῦ κόσμου ζωῆς χαρισάμενος ἀποστόλους, εὐαγγελιστὰς, διδασκάλους, ποιμένας, ἰάσξις, τέρατα, ἐπάνοδον πρὸς ζωὴν, θανάτου κατάλυσιν, τρόπαιον κατὰ τοῦ νικήσαντος, διαθέχην τὴν ἐν αχιᾷ, διαθέχην τὴν ἐν ἀληθείᾳ, Πνεύματος ἀγίου μερισμοὺς, τὸ τῆς καινῆς σωτηρίας μυστήριον. Σὺ δὲ, εἰ μὲν καὶ τὰ μείξω δυνατὸς εἴ, καὶ οἷς εὐεργενἱοθγαῖ, ἰ ἀγα, [ρυ5 ἰῃ νοι διο, ϑρὶτῖτεῖται Ψυχὴ (πεποίηκε γάρ σε καὶ ταῦτα πλούσιον ὁ ἢ διιΐπηα θοηδῇοϊίο Αῇϊοίι πὶ οἰΐλπι ΓΟ}}15 ἀϊνὶΘεὸς, εἰ θελήσειας), μηδὲ ταῦτα εὖ ποιεῖν ἀπόσχῃ τὸν ἐνδεῇ μᾶλλον ὃς πρῶτα καὶ μάλιστα τῷ. αἱτοῦντʼ σε δίδου, καὶ πρὶν αἰτηθῆναι, ὅλην τὴν ἡμέραν ἐλεῶν καὶ δανείζων τὸν λόγον, καὶ ἀπαιτῶν φιλοπόνως τὸ δάνειον μετὰ τόκου τῆς τοῦ ὠφελημένου προσθήκης. ἣν ἀεὶ τῷ λόγῳ προστίθησιν, αὔξων ἑαυτῷ κατὰ μικρὸν τὰ τῆς εὐσεθείας σπέρματα. Εἰ ὃς μὴ, τά γε δεύτερα καὶ μικρότερα καὶ ὅσα εἰς δύναμιν ἥκει τὴν σήν· ἐπιχούρησον, ὄρεξον τροφὴν, ὄρεξον ῥάκος, προσένεγκε φάρμακον, χατάδησον τραύματα, ἐρώτησόν τι περὶ τῆς συμφορᾶς, περὶ καρτερίας φιλοσόφησον, θάρσησον, πρόπελθε. οὐ μὴ χεῖρόν τι σεαυτοῦ παρὰ τοῦτο γένῃ ᾿ οὐ μὴ μεταλάθοις τοῦ πάθους, κἂν οἱ λίαν ἁδροὶ τοῦτο νομίξωσι λόγοις ματαίοις ἢπατημένοι. μᾶλλον δὲ πκαύτην προθάλλονται τῆς ἑαυτῶν εἴτε εὐλαθδείας εἴτε ἀπεδείας ἀπολογίαν, ἐπὶ τὴν δειλίαν, ὡς δή τι . μέγα καὶ σοφὸν καταφεύγοντες. Τοῦτο πειθέτωσάν ας καὶ οἱ λόγοι, καὶ ἰατρῶν παῖδες καὶ σύνοικοι τούτων θεραπευταὶ, ὧν οὐδείς πω τοῖς τοιοὐτοῖς προσιὼν ἐκινδύνευσε. Σὺ τοίνυν, εἰ καὶ τὸ πρᾶγμα φοθερὸν καὶ ὑπονοίας ἄξιον, ὦ δοῦλε Χριστοῦ, καὶ φιλόθεε, καὶ φιλάνθρωπε, μὴ πάθῃς μηδὲν ἀγεννές· τῇ πίστει θάρσησον· νιχησάτω τὴν δειλίαν ὁ οἶκτος, ὁ τοῦ Θεοῦ φόδος τὴν ἁπαλότητα· στήτω πρὸ τῶν φιλοσάρχων λογισμῶν ἡ εὐσέδεια· μὴ παρίδῃς, μὴ παραδράμῃς τὸν ἀδελφὸν, μὴ ἀποστραφῇς ὡς ἄγος, ὡς μίασμα, ὡς ἄλλο τι τῶν φευκτῶν καὶ ἀπειθημένων’ σόν ἐστι μέλος, καὶ εἰ τῇ συμφορᾷ χάμ᾽᾿Ενδεῆ. Άρᾳ. μὲν, ἐνδέα [οᾳο,͵ ἐνδεδ], Αὔξων ἑαυτῷ. εἰς. θα. ἃ, Ογ. ει ἀὐγ., νουνεχῶς αὔξων ἐν ἑαυτῷ, ηυὶ ργυάθηίεῦ ἰπ δβοῖρβυ ηἶυυ8 ἀδοσριὶ Γαι θη ᾿ος Θχἰϑιϊπηθηι ; ναὶ ροίΐυ8 πρ,υἱ φοοίυβ, εἰ ρἰδουΐσηι, υἱ 411υἱἱ αι!ά την {ρῖον- πτεται· Σοὶ ἐγκαταλέμκειπται ὁ πτωχὸς, ὡς Θεῷ, καὶ εἰ λίαν παρατρέχεις μεγαλοψύχως, τάχα γάρ σε τούτοις δυσωπήσο; τοῖς ῥήμασι. Σοὶ πρόκειται φιλανθρωπίας ὑπόθεσις, καὶ εἰ ἀλλοτριοῖ σε

Ouden gar houtōs, hōs to eu poiein, anthrōpos. echei Theou; kan ho men meizō, kai ho de elattō chilēn a8 a}}58 th6P6 pidgaui : (atēthibi {P|6 tēdioto, pïs euergetę̄, hekateros, oimai, kata tēn heautou dynami. Ho men epoiēse, kai lysas synagei palin; sy de pesonta mē paridēs Ho men ēlesen eis ta megista, dous epi pasi nomon, prophētas, kai pro toutōn, ton physikon nomon agraphon, tōn parattomenōn exetastēn, elenxas, nouthetēsas, paidagōgēsas; to teleutaion, lytron heauton paradous hyper tēs tou kosmou zōēs charisamenos apostolous, euangelistas, didaskalous, poimenas, iasxis, terata, epanodon pros zōēn, thanatou katalysin, tropaion kata tou nikēsantos, diathechēn tēn en achią, diathechēn tēn en alētheią, Pneumatos agiou merismous, to tēs kainēs sōtērias mystērion. Sy de, ei men kai ta meixō dynatos ei, kai hois euergeniothgai, i aga, [ry5 ię̄ noi dio, ϑrititeitai Psychē (pepoiēke gar se kai tauta plousion ho ē diiïpēa thoēdę̄oïio Aę̄ïoii pi oiïlpi GO}}15 aïniTheos, ei thelēseias), mēde tauta eu poiein aposchę̄ ton endeę̄ mallon hos prōta kai malista tǭ. haitountʼ se didou, kai prin aitēthēnai, holēn tēn hēmeran eleōn kai daneizōn ton logon, kai apaitōn philoponōs to daneion meta tokou tēs tou ōphelēmenou prosthēkēs. hēn aei tǭ logǭ prostithēsin, auxōn heautǭ kata mikron ta tēs eusetheias spermata. Ei hos mē, ta ge deutera kai mikrotera kai hosa eis dynamin hēkei tēn sēn; epichourēson, orexon trophēn, orexon rhakos, prosenenke pharmakon, chatadēson traumata, erōtēson ti peri tēs symphoras, peri karterias philosophēson, tharsēson, propelthe. ou mē cheiron ti seautou para touto genę̄ ᾿ ou mē metalathois tou pathous, kan hoi lian hadroi touto nomixōsi logois mataiois ēpatēmenoi. mallon de pkautēn prothallontai tēs heautōn eite eulathdeias eite apedeias apologian, epi tēn deilian, hōs dē ti . mega kai sophon katapheugontes. Touto peithetōsan as kai hoi logoi, kai iatrōn paides kai synoikoi toutōn therapeutai, hōn oudeis pō tois toioutois prosiōn ekindyneuse. Sy toinyn, ei kai to pragma photheron kai hyponoias axion, ō doule Christou, kai philothee, kai philanthrōpe, mē pathę̄s mēden agennes; tę̄ pistei tharsēson; nichēsatō tēn deilian ho oiktos, ho tou Theou phodos tēn hapalotēta; stētō pro tōn philosarchōn logismōn hē eusedeia; mē paridę̄s, mē paradramę̄s ton adelphon, mē apostraphę̄s hōs agos, hōs miasma, hōs allo ti tōn pheuktōn kai apeithēmenōn’ son esti melos, kai ei tę̄ symphorą cham᾽᾿Endeē. Arą. men, endea [oąo,͵ ended], Auxōn heautǭ. eis. tha. ha, Og. ei aug., nounechōs auxōn en heautǭ, ēui rgyathēieu ip dboirby ēiyy8 adosrii Gai thē ᾿os Thchiϑiïpēthēi ? nai roiïy8 pr,hui phooiyb, ei ridouïsēi, hui 411huii ai!a tēn {rion- ptetai; Soi enkatalemkeiptai ho ptōchos, hōs Theǭ, kai ei lian paratrecheis megalopsychōs, tacha gar se toutois dysōpēso? tois rhēmasi. Soi prokeitai philanthrōpias hypothesis, kai ei allotrioi se

For nothing makes a human being so like God as doing good, even if the one benefits on a greater scale and the other on a smaller, each, I think, according to his own power. He made man, and when he is dissolved gathers him again; do not you overlook the one who has fallen. He showed mercy in the greatest things: he gave, besides everything else, the Law and the Prophets, and before these the unwritten natural law, the examiner of our actions; he convicted, admonished, trained us; finally he gave himself as a ransom for the life of the world, and bestowed apostles, evangelists, teachers, shepherds, healings, wonders, the return to life, the destruction of death, a trophy over the one who had conquered, the covenant in shadow, the covenant in truth, the distributions of the Holy Spirit, the mystery of the new salvation. And you, if you are able to do the greater things too, those by which the soul is benefited (for God has made you rich in these too, if you are willing), do not hold back from doing good in these to the one in need; or rather give first and most of all to the one who asks you, even before he asks, showing mercy and lending the word all day long, and diligently demanding back the loan with interest: the progress of the one helped, which he always adds to the word, increasing little by little in himself the seeds of piety. If not, then at least the second and smaller things, as far as your power reaches: help, hold out food, hold out a rag, bring medicine, bind up wounds, ask something about his misfortune, speak wisely about endurance, take courage, go near. You will not be made worse by this; you will not catch the disease, even if the overdelicate think so, deceived by vain reasonings, or rather putting this forward as a defence of their caution or their impiety, and taking refuge in cowardice as if it were something great and wise. Let reason persuade you of this, and the physicians and the attendants who live with these people, none of whom has yet been endangered by approaching them. You, then, servant of Christ, lover of God and of humankind, even if the thing is frightening and gives rise to suspicion, do not be ignoble: take courage in faith; let pity overcome cowardice, and the fear of God overcome squeamishness; let piety take its stand before fleshly reasonings. Do not overlook, do not pass by your brother, do not turn away from him as from an accursed thing, a pollution, or anything else to be shunned and spat out. He is your own member, even if he is bowed down by misfortune. “To you the poor man is left,” as to God, even if you pass him by too proudly; perhaps I shall shame you with these words. Before you is set an occasion for kindness, even if … estranges you …

Rom 2:14–15 (allusion, high confidence) · 1 Tim 2:6 (allusion, high confidence) · John 6:51 (allusion, high confidence) · Eph 4:11 (allusion, high confidence) · Heb 2:4 (echo, medium confidence) · Heb 2:14 (echo, medium confidence) · Col 2:17 (echo, medium confidence) · Heb 10:1 (echo, medium confidence) · Matt 5:42 (allusion, high confidence) · Ps 37:26 (36:26 LXX) (allusion, high confidence) · Matt 25:27 (echo, medium confidence) · Luke 10:34 (allusion, medium confidence) · Matt 25:36 (echo, medium confidence) · 1 Cor 12:26–27 (allusion, medium confidence) · Ps 10:14 (9:35 LXX) (quotation, high confidence)

Notes and citation

Summary: Doing good makes us like God, who gave us every gift; Gregory urges spiritual and bodily help for the lepers, insisting that approaching them is safe and that the sick man is a member of one’s own body.

Gregory’s statement that those who tend the lepers do not catch the disease is his own judgment, which he supports by the experience of physicians and attendants. A note of Migne’s interleaved in the scan is not translated; the section breaks off at the end (“…”). Scripture: Rom 2:14–15; 1 Tim 2:6; John 6:51; Eph 4:11; Heb 2:4; Heb 2:14; Col 2:17; Heb 10:1; Matt 5:42; Ps 37:26 (LXX 36:26); Matt 25:27; Luke 10:34; Matt 25:36; 1 Cor 12:26–27; Ps 10:14 (LXX 9:35).

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.27 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-27

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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.

14.28PG 35

Πᾶς ὁ πλέων ἐγγύς ἔστι τοῦ ναυαγίου, καὶ πόσῳ μᾶλλον, ὅσῳπερ ἂν τολμηρότερον πλέῃ· καὶ πᾶς ὁ σῶμα περιχείμενο; ἐγγύς ἔστι τῶν τοῦ σώματος κακῶν, καὶ τόσῳ μᾶλλον, ὅσῳπερ ἂν ὀρθῶς βαδίξῃ, καὶ μὴ βλέπῃ τοὺς πρὸ αὐτοῦ κειμένους. Ἕως λῆς (4ὴ ἐξ εὐρίας, τῷ ναυαγοῦντι δὸς χεῖρα· ἕως εὖ σον. Μὴ ἀναμείνῃς ἐπὶ σεαυτοῦ μαθεῖν, ὅσον ἐστὶ φυδηϊυ·οιαμν υἴϑοθγα ἌἜβθ ἀρογίγο. Νὺὸ κακὸν ἀπανθρωπία, καὶ οἷον ἀγαθὸν σπλάγχνα τοῖς Μὴ βου.ζηθῇς ἐπαραι χεῖρα Θεύ. (βὰγ,, μὴ βουληθεὶς ἑπαράραι χεῖρα Θεῷ [δΘοτειριε].) ε Νὼ Θεὸν κατὰ τῶν ὑψαυχενούντων, καὶ παρατρεχόντῶν τοὺς πένητας Ἐν ἀλλοτρίαις συμφοραῖς ταῦτα παιδεύθητι· δός τι καὶ μικρὸν τῷ δεομένῳ οὐ γὰρ μικρὸν τῷ πάντων ἐπιδεεῖ, ἀλλ᾽ οὐδὲ τῷ Θεῷ, ἂν ἡ κατὰ δύναμιν. Δὸς ἀντὶ μεγάλου τὴν προθυμίαν᾽ εἰ μηδὲν ἔχῃς δάχρυσον· εἰσφερόμενος· καὶ τὸ συναλγεῖν γνησίως, πολύ τι κουφίζει τῆς συμφορᾶς. Οὐκ ἔστιν ἀτιμώτερός σοι τοῦ χεήνους ὁ. ἄνθρωπος, ὦ ἄνθρωπε, ὃ πεσὸν εἰς βόθρον, ἣ πλανηθὲν, ἀνεγείρειν σοι καὶ ἐπανάγειν ὁ. γύμηος διακελεύεται· εἰ μέν τι καὶ ἄλλο κρύπτων ἀποῤῥητότερον καὶ βαθύτερον, οἵα τὰ πολλὰ τοῦ. νομικοῦ βάθους καὶ τῆς διπλόης, οὐκ ἐμὸν τοῦτο εἰδέναι, ἀλλὰ τοῦ πάντα ἐρευνῶντος καὶ γινώσκοντος Πνεύματος· ὃ δ᾽ οὖν ἐγὼ χαταλαμβάνω, καὶ ὅσον. εὶς τὸν ἐμὸν ἧἦχει λόγον, γυμνάζων ἡμᾶς ἀπὸ τῆς εἰς τὰ μικρὰ φιλανθρωπίας, ἐπὶ τὴν τελειοτέραν καὶ μείζονα. Πόση γὰρ ὀφείλεται τοῖς ὁμοφύλοις καὶ ὁμοτίμοις ἢ καὶ μέχρι τῶν ἀλόγων ἁπαιτου-

Pas ho pleōn engys esti tou nauagiou, kai posǭ mallon, hosǭper an tolmēroteron pleę̄; kai pas ho sōma pericheimeno? engys esti tōn tou sōmatos kakōn, kai tosǭ mallon, hosǭper an orthōs badixę̄, kai mē blepę̄ tous pro autou keimenous. Heōs lēs (4ē ex eurias, tǭ nauagounti dos cheira; heōs eu son. Mē anameinę̄s epi seautou mathein, hoson esti phydēïy;oiamn uiϑothga AEbth arogigo. Nyo kakon apanthrōpia, kai hoion agathon splanchna tois Mē bou.zēthę̄s eparai cheira Theu. (bag,, mē boulētheis hepararai cheira Theǭ [dThoteirie].) e Nō Theon kata tōn hypsauchenountōn, kai paratrechontōn tous penētas En allotriais symphorais tauta paideuthēti; dos ti kai mikron tǭ deomenǭ ou gar mikron tǭ pantōn epideei, all᾽ oude tǭ Theǭ, an hē kata dynamin. Dos anti megalou tēn prothymian᾽ ei mēden echę̄s dachryson; eispheromenos; kai to synalgein gnēsiōs, poly ti kouphizei tēs symphoras. Ouk estin atimōteros soi tou cheēnous ho. anthrōpos, ō anthrōpe, ho peson eis bothron, hē planēthen, anegeirein soi kai epanagein ho. gymēos diakeleuetai; ei men ti kai allo kryptōn aporrhētoteron kai bathyteron, hoia ta polla tou. nomikou bathous kai tēs diploēs, ouk emon touto eidenai, alla tou panta ereunōntos kai ginōskontos Pneumatos; ho d᾽ oun egō chatalambanō, kai hoson. eis ton emon hēēchei logon, gymnazōn hēmas apo tēs eis ta mikra philanthrōpias, epi tēn teleioteran kai meizona. Posē gar opheiletai tois homophylois kai homotimois ē kai mechri tōn alogōn hapaitou-

Everyone who sails is close to shipwreck, and the more so the more boldly he sails; and everyone who wears a body is close to the evils of the body, and the more so the more upright he walks and does not see those lying before him. While you sail with a fair wind, give a hand to the shipwrecked; while you are well, [help the one who suffers]. Do not wait to learn from your own case how great an evil inhumanity is, and how good a thing it is to open one’s heart to those in need. Do not choose that God should raise his hand against those who carry their heads high and pass by the poor. Learn these things from the misfortunes of others. Give something, even a little, to the one in need; for it is not little to one who lacks everything, nor to God, if it is according to your means. Give your eagerness in place of a great gift. If you have nothing, weep with him: … brought from the soul; and sharing the pain genuinely lightens much of the misfortune. A human being, O human being, is not less precious to you than a beast, which the Law commands you to lift up when it falls into a pit, or to bring back when it strays. Whether it also hides something more secret and deep, as much of the Law’s depth and double meaning does, is not mine to know, but the Spirit’s, who searches and knows all things; but as far as I grasp it and as far as it reaches my understanding, it trains us from kindness in small things to a kindness more perfect and greater. For how much is owed to those of the same race and the same dignity, if it is demanded even toward irrational animals …

Textual problem in this passage: see the notes.

Ps 75:5 (74:6 LXX) (echo, low confidence) · Mark 12:43–44 (echo, medium confidence) · 2 Cor 8:12 (allusion, high confidence) · Rom 12:15 (echo, medium confidence) · Deut 22:1–4 (allusion, high confidence) · Exod 23:4–5 (allusion, high confidence) · Matt 12:11 (echo, medium confidence) · 1 Cor 9:9 (echo, medium confidence) · 1 Cor 2:10 (allusion, high confidence)

Notes and citation

Summary: Anyone may fall into misfortune, so the prosperous should help while they can; even a little given, or tears, matter, and if the Law commands care for a fallen beast, far more is owed to a fellow human being.

Words are lost in the scan in a few places (“…”); the bracketed words are supplied by sense, and the gap after “weep with him” is left (the sense is that compassion from the heart is a great remedy). Migne’s Latin and a variant reading interleaved in the scan are not translated. Scripture: Ps 75:5 (LXX 74:6); Mark 12:43–44; 2 Cor 8:12; Rom 12:15; Deut 22:1–4; Exod 23:4–5; Matt 12:11; 1 Cor 9:9; 1 Cor 2:10.

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.28 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-28

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-14-28) · 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.

14.29PG 35

Ταῦτα μὲν οὖν ὁ λόγος, καὶ ὁ νόμος, καὶ τῶν ἀνθρώπων οἱ μετριώτατοι, παρ᾽ οἷς τὸ εὖ ποιεῖν τοῦ πάσχειν τιμιώτερον, καὶ περισπουδαστότερος κέρδους. ἔλεος. Τί δ᾽ ἂν εἴποις περὶ τῶν καθ᾽ ἡμᾶς σοφῶν; ἙΩ γὰρ λέγειν τοὺς ἔξωθεν, οἵ συνηγόρους τοῖς πάθεσι θεοὺς εὑρίσκοντες, καὶ τῷ Κερδώῳ ᾧ πὐυθιην, ὡς δ᾽ οὖν ἐγώ. θεθπι ἐγώ ἰῃ οαΐϊ. Τε.λειοτέραν. ἴλεψῃ. ἃ, ς, εἰ Οτ, τελευτὰ πρῶτα νέμουσιν· ἤδη ὃξ, καὶ ὃ τούτου χεῖρόν ἐστι, ρἰίαηϊ, οἱ [μυογῖο ργὶπιδ5 ἰγδυυπηὶ; αἱ, φυοὰ καὶ ἀνθρωποκτονεῖν νομίζουσιν ἔστιν οἷς δαιμόνων, καὶ παρ᾽ οἷς ἔθνεσι, καὶ μέρος εὐσεθείας αὐτοῖς ἡ ἀπανθρωπία, καὶ ταῖς τοιαύταις θυσίαις αὐτοί τε χαίρουσι, καὶ τοὺς θεοὺς αὐτῶν οἴονται, πονηροὶ πονηρῶν ἱερεῖς καὶ μύσται γινόμενοι. ᾿Αλλ᾽ εἰσὶ τῶν ἡμετέρων τινὲς, ὃ καὶ δακρύειν ἄξιον, οὗ τοσοῦτην ἀπέχουσι συναλγεῖν καὶ βοηθεῖν τοῖς κάμνουσιν, ὥστε καὶ προσονειδίζουσ: πικρῶς, καὶ προσεπεμθαίνουσι (Ὁ), καὶ φιλοσοφοῦσι κενὰ καὶ μάταια, καὶ φωνοῦσιν ὄντως ἐκ γῆς, καὶ εἰς ἀέρα λαλοῦσιν, καὶ οὐκ εἰς ἀκοὰς εὐσυνέτους, καὶ θείοις συνειθισμένας δόγμασι, καὶ τολμῶσι λέγειν - Παρὰ Θεοῦ τὸ ταλαιπωρεῖν ἐκείνοις, παρὰ Θεοῦ τὸ εὖ πράττειν ἡμῖν· καὶ τίς εἰμι ἐγὼ δόγμα λύειν Θεοῦ, καὶ Θεοῦ σαν δυστυχείτωσαν· οὕτως ἔδοξεν. Κάνταυθα μόνον εἰσὶ φιλόθεοι, οὗ δεῖ φυλάττειν τοὺς ὀδολοὺς, καὶ κατὰ τῶν ἀθλίων νεανιεύεσθαι. Ὅτι μὲν οὖν οὐκ ἐκ τοῦ Θεοῦ τὸ εὖ πράττειν αὐτοῖς εἶναι νομίζουσι, δηλοῦσι σαφῶς ἐξ ὧν λέγουσι. Τίς γὰρ ἂν οὕτω διανοηθείη περὶ τῶν δεομένων, Θεὸν εἰδὼς χωρηγὸν ὧν κέκτηται; Τῶν γὰρ αὐτῶν ἔστιν ἔχειν τέ τι παρὰ Θεοῦ, καὶ χεχρῇῆσθαι κατὰ Θεὸν οἷσ-

Tauta men oun ho logos, kai ho nomos, kai tōn anthrōpōn hoi metriōtatoi, par᾽ hois to eu poiein tou paschein timiōteron, kai perispoudastoteros kerdous. eleos. Ti d᾽ an eipois peri tōn kath᾽ hēmas sophōn? HeŌ gar legein tous exōthen, hoi synēgorous tois pathesi theous heuriskontes, kai tǭ Kerdōǭ hǭ pyythiēn, hōs d᾽ oun egō. thethpi egō ię̄ oaïï. Te.leioteran. ilepsę̄. ha, s, ei Ot, teleuta prōta nemousin; ēdē hox, kai ho toutou cheiron esti, riiaēï, hoi [myogio rgipid5 igdyypēi? hai, phyoa kai anthrōpoktonein nomizousin estin hois daimonōn, kai par᾽ hois ethnesi, kai meros eusetheias autois hē apanthrōpia, kai tais toiautais thysiais autoi te chairousi, kai tous theous autōn oiontai, ponēroi ponērōn hiereis kai mystai ginomenoi. ᾿All᾽ eisi tōn hēmeterōn tines, ho kai dakryein axion, hou tosoutēn apechousi synalgein kai boēthein tois kamnousin, hōste kai prosoneidizous: pikrōs, kai prosepemthainousi (Ho), kai philosophousi kena kai mataia, kai phōnousin ontōs ek gēs, kai eis aera lalousin, kai ouk eis akoas eusynetous, kai theiois syneithismenas dogmasi, kai tolmōsi legein - Para Theou to talaipōrein ekeinois, para Theou to eu prattein hēmin; kai tis eimi egō dogma lyein Theou, kai Theou san dystycheitōsan; houtōs edoxen. Kantautha monon eisi philotheoi, hou dei phylattein tous odolous, kai kata tōn athliōn neanieuesthai. Hoti men oun ouk ek tou Theou to eu prattein autois einai nomizousi, dēlousi saphōs ex hōn legousi. Tis gar an houtō dianoētheiē peri tōn deomenōn, Theon eidōs chōrēgon hōn kektētai? Tōn gar autōn estin echein te ti para Theou, kai chechrę̄ēsthai kata Theon hois-

This, then, is what reason says, and the Law, and the most reasonable of men, for whom doing good is more honourable than receiving it, and mercy more to be sought than gain. But what would you say of the wise men among us? I pass over those outside, who find gods to plead for their passions, and give the first honours to Hermes, god of gain, … and, what is worse than this, among some of whom killing human beings is thought right to please demons, and among some nations inhumanity is part of piety, and they rejoice in such sacrifices themselves and think their gods do too, becoming wicked priests and initiates of wicked gods. But there are some of our own, which is worthy of tears, who are so far from sharing the pain of those who suffer and helping them that they even reproach them bitterly and trample on them, and philosophize empty and vain things, and truly speak from the earth, and talk into the air and not to understanding ears accustomed to divine teachings, and dare to say: “From God comes their misery, from God our prosperity; and who am I to undo God’s decree and [show myself kinder than] God? Let them … be unfortunate: so it has seemed good.” And here only are they lovers of God, where they must guard their pennies and play the bully toward the wretched. That they do not think their own prosperity comes from God they show clearly by what they say. For who would think in this way about those in need, if he knew God as the giver of what he possesses? For it belongs to the same people both to have something from God and to use it according to God …

Textual problem in this passage: see the notes.

Acts 20:35 (echo, medium confidence) · Isa 29:4 (echo, low confidence) · 1 Cor 14:9 (allusion, medium confidence)

Notes and citation

Summary: Gregory contrasts pagan cults of gain and human sacrifice with Christians who blame the poor and claim God has decreed their misery, and replies that whoever knows his goods come from God will use them as God wills.

“Hermes, god of gain” renders τῷ Κερδῴῳ (“the god of gain”, a title of Hermes). Words are lost in the scan in several places (“…”); the bracketed words are supplied by sense. Migne’s textual notes interleaved in the scan are not translated. Scripture: Acts 20:35; Isa 29:4; 1 Cor 14:9.

Topics: Ethics

Cite (SBL): Gregory of Nazianzus, Or. 14.29 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-29

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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.

14.30PG 35

Εἰ δὲ καὶ παρὰ θεοῦ τὸ κακοπαθεῖν ἐκείνοις, οὕπω δῆλον, ἕως ἂν καὶ παρ᾽ ἑαυτῆς ἡ ὕλη φέρῃ πὃ ἄτακτον, ὥσπερ ἐν ῥεύματι. Καὶ τίς οἶδεν, εἰ ὁ μὲν διὰ κακίαν κολάζεται, ὁ δὲ ὡς ἐπαινούμενος αἴρεέται· ἀλλὰ μὴ τοὐναντίον, ὁ μὲν διὰ πονηρίαν ὑψοῦται, ὁ δὲ δι᾽ ἀρετὴν δοχιμάζξζεται ; ὁ μὲν πλεῖον ἐπαιρόμενος, ἵνα καὶ πέσῃ χαλεπώτερον, ὅλην ἐώμενος πρότερον, ὥσπερ τινὰ νόσον, ἐχρῆξαι τὴν ἑαυτοῦ κακίαν, ἵνα καὶ κολασθῇ δικαιότερον· ὁ δὲ καὶ παρὰ δόξαν πιεζόμενος, ἵνα ὥσπερ χρυσὺς ἐν καμίνῳ δοκιμασθεὶς, τῆ; κακίας, εἴ τι καὶ μικρὸν ἔχει, τοῦτο ἐχτήξῃ καθαρὸς γὰρ ἀπὸ ῥύπου παντελῶς οὐδεὶς, οὐκ οὖν (Π}) ἐν γεννητῇ φύσει, ὥσπερ ἡκούσαμεν, εἰ καὶ φανῇ δοκιμώτερος. Εὑρίσκω γάρ τι καὶ τοιοῦτο ἐν τῇ θείᾳ Γραφῇ μυστήριον’ καὶ μακρὸν ἂν εἴη πάσας ἀπαριθμεῖν τοῦ Πνεύματος τὰς φωνὰς, αἴ με πρὸς τοῦτο φέρουσιν. ᾿Αλλὰ τὶς ἂν ψάμμον θαλασσῶν, καὶ σταγόνας ὑξτοῦ, καὶ βυθοῦ μῆκος ἀναμετρήσαιτο; τίς δ᾽ ἂν τοῦ Θεοῦ τῆς περὶ πάντα σοφίας τὸ βάθος ἐξιχνιάσειεν, ὑφ᾽ ἧς ) Ἡ ὕ.1η φέρῃ. Ἀερ. γὶν, ει ον. φέρει. ε ΤοῖΠ.1ἰεῖο, οἷο, Το ορῷ., πλέον. [᾿ θμ. ς ἰορί εν : πλεῖον ἐπαιρόμενος, ἀ ΠΕΡ τινὰ νόσον ῥῆλαι τὴν ἑαυτοῦ κακίαν συγχωρηθεὶς, ἵνα πέσῃ χαΟὐκ οὖν. Ἐστι., οὐ γοῦν. Ενιτ. ἰόπιὶ πιοιϊγὶ αυΐδ ἀϊνίη ἴθ οπληΐ θυ τοθυ5 καὶ πεποίηκε τὰ πάντα, καὶ διοικεῖ τρόπον, ὄν αὐτὸς καὶ βούλεται καὶ ἐπίσταται; ᾿Αρκεῖ γὰρ, κατὰ τὸν θεῖον ᾿Απόστολον, θαυμάσαντας μόνον τὸ ταύτης δυστέχμαρτον καὶ δυσθεώρητον παρελθεῖν· Ὧ βάθος πι΄ούτου, καὶ σοφίας, καὶ γνώσεως Θεοῦ ! ὡς ἂνεξερεύγνητα τὰ κρίματα αὐτοῦ, καὶ ἀγεξιχγνίαστοι αἱ ὁδοὶ αὑτοῦ ! καὶ, Τίς ἔγνω γοῦν Κυρίου; Εἰς δὲ τὰ ἔσχατα τῆς σοφίας αὐτοῦ τίς ἀ:;ἰχετο ; φησὶν ὁ Ἰώδ. Τίς σοφὸς, καὶ συγήσει ταῦτα, καὶ οὐχὶ τῷ ἀνεφίκτῳ μετρήσει τὸ ὑπὲρ μέι ΛΑ΄.·Ἄλλος μὲν οὖν εἴη περὶ ταῦτα τολμηρὸς καὶ γεννάδας, μᾶλλον δὲ εἴη μηδείς - ἐγὼ δὲ ὀκνῶ χαχίξ δοῦναι πάντως τὴν ἐντεῦθεν κόλασιν, ἣ εὐσεδείᾳ τὴν ἄνεσιν· ἀλλ᾽ ἔστι μὲν ὅτε καὶ πρός τι χρήσιμον, ἣ ἀρετῆς ὁδοποιουμέντς εὐπαθείᾳ τῶν βελτιόνων· οὐκ ἀεὶ δὲ, οὐδὲ πάντως, ἀλλ᾽ εἶναι τοῦτο μόνον καιροῦ τοῦ μέλλοντος, καθ᾽ ὃν οἱ μὲν τὰ τῆς ἀρετῆς ἄθλα, οἱ ὃΣ τὰ τῆς κακίας ἐπιτίμια δέξονται. Αγαστήσονται γὰρ οὗτοι, φησὶν, εἰς ἀνάστασιν ζωῆς, καὶ οὗτοι εἰς ἀνάστασιν κρίσεως· τὰ δὲ ἐντεῦθεν ἑτέρου τύπου εἶναι, καὶ ἀγωγῆς ἑτέρας, πάντα ἐκεῖσε φέροντα, ἐχούσης ὁμαλόν τι παρὰ Θεῷ πάντως καὶ τῆς δοκούσης ἡ μῖν ἀνωμαλίας· ὥσπερ ἐν σώματι τὰς ἐξοχάς τε καὶ εἰσοχὰς, μεγέθη τε καὶ μιχρότητας, καὶ γῆς ἐπαναστάσεις τε καὶ ὑφέσεις ἐξ ὧν τὸ κάλλος τῇ πρὸς ἄλληλα σχέσει συνιστάμενόν τε καὶ θεωρού μένον· ἐπεὶ καὶ τεχνίτου τὸ περὶ τὴν ὕλην τέως ἄτακτον καὶ ἀνώμαλον, λίαν ἔντεχνον ἧν, ἂν πρός τινος ἔργου κατασκευὴν εὐτρεπίσαιτο τότε καὶ ἡμῖν χαταλαμδανόμενόν τε καὶ ὁμολογούμενον, ὅταν τὸ ἀποτελεσθὲν κάλλος τοῦ δημιουργήματος θεωρήσωμεν. ᾿Αλλ᾽ οὔτε ἐκεῖνος ἄτεκνος ἣ ὡς ἡμεῖς, οὔτε ταῦτα διοικεῖται ἀτάκτως, ὅτι μὴ καὶ ἡμῖν ὁ

Ei de kai para theou to kakopathein ekeinois, houpō dēlon, heōs an kai par᾽ heautēs hē hylē pherę̄ po atakton, hōsper en rheumati. Kai tis oiden, ei ho men dia kakian kolazetai, ho de hōs epainoumenos aireetai; alla mē tounantion, ho men dia ponērian hypsoutai, ho de di᾽ aretēn dochimazxzetai ? ho men pleion epairomenos, hina kai pesę̄ chalepōteron, holēn eōmenos proteron, hōsper tina noson, echrēxai tēn heautou kakian, hina kai kolasthę̄ dikaioteron; ho de kai para doxan piezomenos, hina hōsper chrysys en kaminǭ dokimastheis, tē? kakias, ei ti kai mikron echei, touto echtēxę̄ katharos gar apo rhypou pantelōs oudeis, ouk oun (P}) en gennētę̄ physei, hōsper hēkousamen, ei kai phanę̄ dokimōteros. Heuriskō gar ti kai toiouto en tę̄ theią Graphę̄ mystērion’ kai makron an eiē pasas aparithmein tou Pneumatos tas phōnas, ai me pros touto pherousin. ᾿Alla tis an psammon thalassōn, kai stagonas hyxtou, kai bythou mēkos anametrēsaito? tis d᾽ an tou Theou tēs peri panta sophias to bathos exichniaseien, hyph᾽ hēs ) Hē hy.1ē pherę̄. Aer. gin, ei on. pherei. e ToiP.1ieio, hoio, To orǭ., pleon. [᾿ thm. s iori en : pleion epairomenos, a PER tina noson rhēlai tēn heautou kakian synchōrētheis, hina pesę̄ chaOuk oun. Esti., ou goun. Enit. iopii pioiïgi auïd aïniē ith oplēï thy tothy5 kai pepoiēke ta panta, kai dioikei tropon, on autos kai bouletai kai epistatai? ᾿Arkei gar, kata ton theion ᾿Apostolon, thaumasantas monon to tautēs dystechmarton kai dystheōrēton parelthein; Hō bathos pi΄outou, kai sophias, kai gnōseōs Theou ! hōs anexereugnēta ta krimata autou, kai agexichgniastoi hai hodoi hautou ! kai, Tis egnō goun Kyriou? Eis de ta eschata tēs sophias autou tis a:?icheto ? phēsin ho Iōd. Tis sophos, kai sygēsei tauta, kai ouchi tǭ anephiktǭ metrēsei to hyper mei LA΄.;Allos men oun eiē peri tauta tolmēros kai gennadas, mallon de eiē mēdeis - egō de oknō chachix dounai pantōs tēn enteuthen kolasin, hē eusedeią tēn anesin; all᾽ esti men hote kai pros ti chrēsimon, hē aretēs hodopoiouments eupatheią tōn beltionōn; ouk aei de, oude pantōs, all᾽ einai touto monon kairou tou mellontos, kath᾽ hon hoi men ta tēs aretēs athla, hoi hoS ta tēs kakias epitimia dexontai. Agastēsontai gar houtoi, phēsin, eis anastasin zōēs, kai houtoi eis anastasin kriseōs; ta de enteuthen heterou typou einai, kai agōgēs heteras, panta ekeise pheronta, echousēs homalon ti para Theǭ pantōs kai tēs dokousēs hē min anōmalias; hōsper en sōmati tas exochas te kai eisochas, megethē te kai michrotētas, kai gēs epanastaseis te kai hypheseis ex hōn to kallos tę̄ pros allēla schesei synistamenon te kai theōrou menon; epei kai technitou to peri tēn hylēn teōs atakton kai anōmalon, lian entechnon hēn, an pros tinos ergou kataskeuēn eutrepisaito tote kai hēmin chatalamdanomenon te kai homologoumenon, hotan to apotelesthen kallos tou dēmiourgēmatos theōrēsōmen. ᾿All᾽ oute ekeinos ateknos hē hōs hēmeis, oute tauta dioikeitai ataktōs, hoti mē kai hēmin ho

But even whether their suffering comes from God is not yet clear, as long as matter, too, of itself brings disorder, as in a current. And who knows whether one man is punished for wickedness and another raised up as worthy of praise, and not the opposite: the one exalted for his wickedness, the other tested for his virtue; the one lifted higher so that he may also fall more heavily, allowed first to let his whole wickedness break out like a disease so that he may be punished more justly; the other pressed down beyond expectation so that, tested like gold in the furnace, he may melt away whatever wickedness he has, however small? For no one is wholly clean from stain, not in a nature that is born, as we have heard, even if he appears more approved. For I find such a mystery in the divine Scripture; and it would take long to list all the sayings of the Spirit that lead me to this. But who could measure the sand of the seas and the drops of rain and the length of the deep? And who could trace out the depth of the wisdom of God in all things, by which he has made all things and governs them in the way he himself wills and knows? For it is enough, following the divine Apostle, simply to marvel at how hard it is to guess and to see, and to pass on: “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments, and how untraceable his ways!” And, “Who has known the mind of the Lord?” And, “Who has reached the bounds of his wisdom?” says Job. “Who is wise and will understand these things,” and will not measure what is beyond measure by what is out of reach? [31] Let someone else be bold and daring about these matters, or rather let no one be; for my part, I hesitate to assign the punishment here to wickedness in every case, or ease to piety. Sometimes, indeed, it serves some useful end, either … or to pave the way of virtue by the good fortune of the better; but not always nor in every case. That belongs only to the time to come, when some will receive the prizes of virtue and others the penalties of wickedness. For “these will rise,” it says, “to the resurrection of life, and those to the resurrection of judgment.” But the things here are of another pattern and another discipline, bearing all things toward that end, and having with God an evenness even in what seems to us unevenness: as in a body there are projections and hollows, larger and smaller parts, and on the earth rises and dips, from which beauty is formed and seen in their relation to one another. So too an artist’s material, for a while disordered and uneven, is in fact highly artistic if he is preparing it for the making of some work; and we grasp and admit this when we see the finished beauty of the product. But neither is he unskilled as we are, nor are these things governed without order just because to us the …

Textual problem in this passage: see the notes.

Prov 17:3 (allusion, medium confidence) · 1 Pet 1:7 (echo, medium confidence) · Job 14:4–5 (allusion, high confidence) · Rom 11:33 (quotation, high confidence) · Rom 11:34 (quotation, high confidence) · Job 11:7 (quotation, medium confidence) · Hos 14:9 (14:10 LXX) (quotation, high confidence) · John 5:29 (quotation, high confidence)

Notes and citation

Summary: It is not clear that the sufferings of the poor come from God; prosperity and affliction here may test or expose, God’s wisdom is unsearchable, and the true reward and punishment belong to the age to come.

“[31]” marks the scan’s numeral inside this staged ref. Words are lost in the scan in the passage on useful ends and at the end of the section (“…”). The scan interleaves Migne’s Latin and textual notes (e.g. a variant “the matter brings”); these are not translated. Scripture: Prov 17:3; 1 Pet 1:7; Job 14:4–5; Sir 1:2; Rom 11:33–34; Job 11:7; Hos 14:9 (LXX 14:10); John 5:29.

Extrabiblical texts: Sir 1:2 (Sirach [in RC, EO, ETH canons]; allusion); Wis 3:6 (Wisdom of Solomon [in RC, EO, ETH canons]; echo)

Topics: Eschatology, Suffering and affliction, Providence

Cite (SBL): Gregory of Nazianzus, Or. 14.30 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-30

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-14-30) · 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.

14.32PG 35

Ὁ ΔΒ΄. ᾿Αλλ᾽ εἴ τινα δεῖ καὶ εἰκόνα λαθεῖν τοῦ ἡμετέρου πάθους, οὐ πόῤῥω τῶν ναυτιώντων ἐσμὲν καὶ ἱλιγγιώντων, οὗ στρέφεσθαι τὰ πάντα δοκοῦσιν, αὐτοὶ στρεφόμενοι ὡς δὲ καὶ οὗτοι, περὶ ὧν ὁ λόγος. Οὐ γὰρ ἀνέχονται σοφώτερον αὐτῶν εἶναι τὸν Θεὸν, ἂν πρός τι τῶν συμόαινόντων ἰλιγγιάσωσιν· ἥ ἃ, δ, ἃ, ἢπ), ρΡὶι, οἰο. ον. κακίας τὰ ἐπιτηδεύματα. Εαϊι., οἱ δὲ τῆς κακίας τὰ ἐπιτίμια. ᾿Επεὶ καὶ τεχνίτου, εἰς. ΒΙΠΙ : τὰ πάντα δοκεῖ αὑτοῖς στρεφομένοις. θυᾷ: ᾳυϊάσι καμεῖν περὶ τὸν λόγον δέον, ὡς τάχ᾽ ἂν τῇ φιλοπονίᾳ ἃ {ἰπ6ηϊ ; πὴ αἱ ἱπορίηδιθν αυΐ! δοολογ ἵν, αυδεί δογησομένης τῆς ἀληθείας, ἣ σοφωτέροις ἑαυτῶν δὴ καὶ τοῦτο χάρισμα ἕν, καὶ οὐχὶ πάντων ἢ γνῶσις, ἣ καθάρσει βίου ταύτην θηρεύειν, καὶ παρὰ τῆς ὄντως Σοφίας σοφίαν ἐπιζητεῖν. Οἱ δὲ (ὦ τῆς ἀπαιδευσίας ἐπὶ τὸ ἑτοιμότερον τρέπονται, καὶ ἀλογίαν τοῦ παντὸς καταψεύδονται, αὐτοὶ τὸν λόγον οὐκ ἐπιστάμενοι· καὶ εἰσὶ δι᾽ ἀπαιδευσίαν σοφοὶ, ἣ διὰ σοφίαν, ἵνα οὕτως εἴπω, τὴν περιττὴν, ἄποτοι καὶ ἀσύνετοι Ἐντεῦθεν οἱ μὲν τύχην καὶ τὸ αὐτόματον ἐδογμάτισαν, ὄντως αὐτόματα καὶ ὡς ἔτυχεν ἀναπλασθέντα ἐπινοήματα· οἱ δὲ ἀστέρων τινὰ δυναστείαν ἄλογόν τε καὶ ἄλυτον πλεχόντων, ὡς ἂν βούλωνται τὰ ἡμέτερα, μᾶλλον δὲ καὶ αὐτὸ τὸ πλέκειν συνηναγχασμένων· καὶ πλανητῶν δή τι- ἢ [ογι δ}, ΓΟΓ Ὁ ἰδ γοάυδ οομοίλιη, νων καὶ ἀπλανῶν συνόδους καὶ ὑποχωρήσεις, γαὶ κυρίαν τοῦ παντὸς κίνησιν. Οἱ δὲ, ὃ τι ἂν ἔκαστος ἐφαντάσθησαν, τῷ ταλαιπώρῳ γένει τῶν ἀνθρώπων φέροντες, ἐπεισήγαγον, ὅσον αὐτοῖς τῆς Προνοίας δνέφιχτόν τε καὶ ἀθεώρητον, εἰς διαφόρους δόξας καὶ ροσηγορίας καταμερίσαντες. Εἰσὶ δὲ οἵ καὶ πενίαν πολλὴν τῆς Προνοίας κατέγνωσαν, τὰ μὲν ὑπὲρ ἡμᾶς ταύτῃ διοικεῖσθαι νομίσαντες, ἄχρι δ᾽ ἡμῶν τῶν καὶ μάλιστα δεομένων κατάγειν αὐτὴν ἀποχνήσαντες, ὥσπερ δεδοικότες, μὴ τῷ πλείονας εὐεργετεῖσθαι, ἀγαθώτερον ἀποφήνωσι τὸν εὐεργέτην, ἣ ἀποχάμνοι αὐτοῖς ὁ Θεὸς εὖ ποιῶν πλείονας.

Ho DB΄. ᾿All᾽ ei tina dei kai eikona lathein tou hēmeterou pathous, ou porrhō tōn nautiōntōn esmen kai hilingiōntōn, hou strephesthai ta panta dokousin, autoi strephomenoi hōs de kai houtoi, peri hōn ho logos. Ou gar anechontai sophōteron autōn einai ton Theon, an pros ti tōn symoainontōn ilingiasōsin; hē ha, d, ha, ēp), rRii, oio. on. kakias ta epitēdeumata. Eaïi., hoi de tēs kakias ta epitimia. ᾿Epei kai technitou, eis. BIPI : ta panta dokei hautois strephomenois. thyą: ąuïasi kamein peri ton logon deon, hōs tach᾽ an tę̄ philoponią ha {ip6ēï ? pē hai hiporiēdithn auï! doolog hin, audei dogēsomenēs tēs alētheias, hē sophōterois heautōn dē kai touto charisma hen, kai ouchi pantōn ē gnōsis, hē katharsei biou tautēn thēreuein, kai para tēs ontōs Sophias sophian epizētein. Hoi de (ō tēs apaideusias epi to hetoimoteron trepontai, kai alogian tou pantos katapseudontai, autoi ton logon ouk epistamenoi; kai eisi di᾽ apaideusian sophoi, hē dia sophian, hina houtōs eipō, tēn perittēn, apotoi kai asynetoi Enteuthen hoi men tychēn kai to automaton edogmatisan, ontōs automata kai hōs etychen anaplasthenta epinoēmata; hoi de asterōn tina dynasteian alogon te kai alyton plechontōn, hōs an boulōntai ta hēmetera, mallon de kai auto to plekein synēnanchasmenōn; kai planētōn dē ti- ē [ogi d}, GOG Ho id goaud oomoiliē, nōn kai aplanōn synodous kai hypochōrēseis, gai kyrian tou pantos kinēsin. Hoi de, ho ti an ekastos ephantasthēsan, tǭ talaipōrǭ genei tōn anthrōpōn pherontes, epeisēgagon, hoson autois tēs Pronoias dnephichton te kai atheōrēton, eis diaphorous doxas kai rosēgorias katamerisantes. Eisi de hoi kai penian pollēn tēs Pronoias kategnōsan, ta men hyper hēmas tautę̄ dioikeisthai nomisantes, achri d᾽ hēmōn tōn kai malista deomenōn katagein autēn apochnēsantes, hōsper dedoikotes, mē tǭ pleionas euergeteisthai, agathōteron apophēnōsi ton euergetēn, hē apochamnoi autois ho Theos eu poiōn pleionas.

But if we must take some image of our condition, we are not far from people who are seasick and dizzy, to whom everything seems to turn round while they themselves are turning; and so it is with these people of whom we are speaking. For they will not allow God to be wiser than they are, whenever they become dizzy at some event. They ought to labour over the explanation, so that perhaps the truth would be found by diligence; or to seek it from those wiser than themselves, since this too is a gift and knowledge is not everyone’s; or to hunt for it by purity of life and seek wisdom from the true Wisdom. But they (O the boorishness!) turn to what is readier to hand and falsely charge the universe with irrationality, while they themselves do not know its reason; and they are wise through ignorance, or rather, if I may put it so, through excessive wisdom they are absurd and senseless. Hence some have made chance and the spontaneous their doctrine, inventions truly spontaneous and fashioned by chance; others some irrational and inescapable power of the stars, which weave our affairs as they please, or rather are themselves compelled to weave them, and conjunctions and withdrawals of planets and fixed stars, and the motion that masters the universe. Others brought to the wretched human race whatever each of them imagined, dividing among various opinions and names whatever part of Providence was beyond their reach and sight. And there are some who have charged Providence with great poverty, supposing that the things above us are governed by it, but shrinking from bringing it down as far as us, who need it most; as if they feared that by having more beings benefited they would show the Benefactor to be better, or that God would grow weary of doing good to more.

1 Cor 8:7 (echo, medium confidence) · 1 Cor 12:8 (echo, medium confidence) · 1 Cor 1:24 (echo, low confidence) · Rom 1:22 (echo, medium confidence)

Notes and citation

Summary: Like dizzy men who think the world is spinning, those who blame the poor deny God’s wisdom and fall into theories of chance, astral fate, or a Providence that does not reach human affairs.

The numeral 32 survives in the scan at the start. A few words of Migne’s Latin and textual notes interleaved in the scan are not translated. Scripture: 1 Cor 8:7; 1 Cor 12:8; 1 Cor 1:24; Rom 1:22.

Topics: Providence

Cite (SBL): Gregory of Nazianzus, Or. 14.32 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-32

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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.

14.33PG 35

᾿Αλλ᾽ οὗτοι μὲν, ὅπερ εἶπον, ἐῤῥίφθων, ἐπὶ αὶ ΧΧΧΙ. γοτγυπι ᾿05., υἱ αἰχί, νλ]6 γα βίαι δ., καὶ καλῶς αὑτοὺς προλαδὼν ὁ λόγος ἡμύνατο: Ἐμακαιώθη γὰρ, φησὶν, ἡ ἀσύνετος αὐτῶν καρδία· φάσκοντες εἶναι σοφοὶ, ἐμωράγθησα, καὶ ἤλ.1αξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ, μύθοις τισὶ καὶ σκιαΐς τὴν διὰ πάντων Πρόνοιαν χαθυδρίσαντες. Ἡμεῖς δὲ μὴτε αὐτοὶ ταῦτα τερατενώμεθα, εἴπερ τι μέλει τοῦ λόγου λογικοῖς οὖσιν ἡμῖν, καὶ λόγου θεραπευταῖς· μήτε τοὺς οἰομένους ἀποδεχώμεθα, κἂν εὐδρομῶσι τὴν γλῶτταν ἐν τοῖς ἁτόποις λόγοις καὶ δόγμασι, καὶ τῷ καινῷ τέρπωσιν. ᾿Αλλὰ καὶ Θεὸν εἶναι τὸν πάντων ποιητὴν καὶ δημιουργὸν πιστεύωμεν πῶς γὰρ ἂν ὑπέστη τὸ πᾶν, μὴ τινος οὐσιώσαντός τε καὶ συναρμόσαντος : Καὶ Πρόνοιαν συνεισάγωμεν, τὴν τοῦδε τοῦ παντὸς συνεκτικήν τε καὶ συνδετιχήν· ἐπεὶ καὶ προνοητὴν ᾿Αφθάρτου Θεοῦ. Ον. λάδι : ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου· ἰ) Ππθιν νὰ ἈΝ Μήτε. δ᾽. ἴλερᾳ. ἃ, ὕπι, Ρἢν. ἴῃ οά., μηδέ. ἔαρ. ὑτ. τῶν πάντων. [) τόν ἰπ [υἱφ86ι Εἰ Ργονί δια}, 4υὰ8 υμἱγαγοαιῃ μὲ Γὸ- εἶναι τούτων, ὧν ποιητὴν εἶναι ἀναγκαίον· εἰ μὴ μέλλοι τὸ πᾶν τῷ αὐτομάτῳ φερόμενον, ὥσπερ ὑπὸ λαίλαπος ναῦς, αὐτίκα λυθήσεσθαί τε καὶ διασπασθήσεσθαι διὰ τὴν ἀταξίαν τῆς ὕλης, καὶ πρὸς τὴν ἀρχαίαν σύγχυσίν τε καὶ ἀκοσμίαν ἐπαναχθήσεσθαι. Καὶ οἷς (θ6) ἡμετέροις μάλιστα ἐπιστατεῖν δεξώμεθα τὸν ἡμέτερον, εἴτε ποιητὴν, εἴτε πλάστην βούλει καλεῖν· κἂν διὰ τῶν ἐναντίων ὁ βίος ἡμῖν διεξάγηται, διὰ τοῦτο τυγὼὸν καὶ ἀγνοουμένων, ἵνα τῷ δυσθεωρήτῷ τὸν ὑπὲρ πάντα λόγον θχυμάξωμεν. Ἐπειδὴ τὸ μὲν ῥᾳδίω; ληπτὸν, ἅπαν εὐχαταφοόνητον· τὸ δὲ ὑπὲρ ἡμᾶς, ὅσω δυσεφιχτότερον, τοτούτῳ θαυμασιώτϑρον· καὶ γυμνάζει τὸν πόθον ἅπαν τὸ διαφεῦγον ΒΡ τ Π08 65ὶ, τπ͵]ογα οὐ ΟΠ υ ροΓοὶρὶ ροί651, οἴη} γον ἀγα] ηθ ΜΙΟΥΘΙ ; αἱ-

᾿All᾽ houtoi men, hoper eipon, errhiphthōn, epi ai ChChChI. gotgypi ᾿05., hui aichi, nl]6 ga biai d., kai kalōs hautous proladōn ho logos hēmynato: Emakaiōthē gar, phēsin, hē asynetos autōn kardia; phaskontes einai sophoi, emōragthēsa, kai ēl.1axan tēn doxan tou aphthartou Theou, mythois tisi kai skiaïs tēn dia pantōn Pronoian chathydrisantes. Hēmeis de mēte autoi tauta teratenōmetha, eiper ti melei tou logou logikois ousin hēmin, kai logou therapeutais; mēte tous oiomenous apodechōmetha, kan eudromōsi tēn glōttan en tois hatopois logois kai dogmasi, kai tǭ kainǭ terpōsin. ᾿Alla kai Theon einai ton pantōn poiētēn kai dēmiourgon pisteuōmen pōs gar an hypestē to pan, mē tinos ousiōsantos te kai synarmosantos : Kai Pronoian syneisagōmen, tēn toude tou pantos synektikēn te kai syndetichēn; epei kai pronoētēn ᾿Aphthartou Theou. On. ladi : en homoiōmati eikonos phthartou anthrōpou; i) Ppthin na AN Mēte. d᾽. ilerą. ha, hypi, Rēn. ię̄ oa., mēde. ear. hyt. tōn pantōn. [) ton ip [huiph86i Ei Rgoni dia}, 4ya8 ymigagoaię̄ me Go- einai toutōn, hōn poiētēn einai anankaion; ei mē melloi to pan tǭ automatǭ pheromenon, hōsper hypo lailapos naus, autika lythēsesthai te kai diaspasthēsesthai dia tēn ataxian tēs hylēs, kai pros tēn archaian synchysin te kai akosmian epanachthēsesthai. Kai hois (th6) hēmeterois malista epistatein dexōmetha ton hēmeteron, eite poiētēn, eite plastēn boulei kalein; kan dia tōn enantiōn ho bios hēmin diexagētai, dia touto tygōon kai agnooumenōn, hina tǭ dystheōrētǭ ton hyper panta logon thchymaxōmen. Epeidē to men rhądiō? lēpton, hapan euchataphoonēton; to de hyper hēmas, hosō dysephichtoteron, totoutǭ thaumasiōtϑron; kai gymnazei ton pothon hapan to diapheugon BR t P08 65i, tp͵]oga ou OP y roGoiri roi651, oiē} gon aga] ēth MIOUThI ? hai-

But let these, as I said, be cast aside; Scripture has anticipated them and well refuted them: “Their senseless heart was darkened,” it says; “claiming to be wise, they became fools, and exchanged the glory of the incorruptible God,” insulting with myths and shadows the Providence that runs through all things. But let us neither tell such marvels ourselves, if we care at all for reason, being rational beings and servants of the Word, nor accept those who think so, even if their tongues run smoothly in absurd words and doctrines and they delight us with novelty. Let us believe that God is the maker and craftsman of all things (for how could the universe have come into being unless someone gave it being and fitted it together?), and let us bring in Providence along with him, which holds this universe together and binds it; for he must also provide for the things of which he is necessarily the maker, unless the universe is to be borne along by chance, like a ship in a storm, and immediately be broken up and torn apart by the disorder of matter, and brought back to the ancient confusion and disorder. And let us accept that our Maker, or Moulder if you prefer to call him so, presides above all over our affairs, even if our life is conducted through opposites, unknown to us perhaps for this very reason, that through the difficulty of seeing we may marvel at the Reason that is above all things. For everything easily grasped is easily despised, but what is above us is the more wonderful the harder it is to reach; and everything that escapes us exercises our longing …

Rom 1:21–23 (quotation, high confidence)

Notes and citation

Summary: Against such theories Gregory affirms that God is the maker of all things and that his Providence holds the universe together and governs human life, even through apparent contradictions.

The scan has the Latin numeral XXXIII at the start. A Migne note giving the rest of Rom 1:23 and other notes interleaved in the scan are not translated. The section breaks off at the end (“…”). Scripture: Rom 1:21–23.

Topics: Providence

Cite (SBL): Gregory of Nazianzus, Or. 14.33 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-33

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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.

14.34PG 35

Διὰ τοῦτο μήτε ὑγίειαν πᾶσαν θαυμάξωμεν, μῆτε νόσον διαπτύωμεν, μήτε πλούτῳ ῥέοντι προστιθώμεθα καρδίᾳ πλέον ἣ καλῶς ἔχει, τῇ ῥοῇ προσχείμενο:, καὶ οἷον τῆς ψυχῆς τι ταύτῃ προταναλίσχοντες· μὴτε πενίας χατεξανιστώμεθα, ὡς ἀποπτύστου πάντη καὶ χαταχρίτου, καὶ τῆς μισουμένης μερίδος ἀλλ᾽ εἰδῶμεν καὶ ὑγίειαν περιφρονεῖν ἀσύνετον, ἧς καρπὸς ἁμαρτία καὶ νόσον τιμᾷν ὁσίαν αἰδούμενοι τοὺς διὰ πάθους νιχήεαντας, μή πού τις καὶ Ἰὸὺὸνδ τοῖς νοσοῦσιν ἐγχέχρυπται, πολύ τι τῶν ὑγιαινόντων αἰδεσιμώτερος, κἂν τὸν ἰχῶρα ξέῃ (ὅ), κἂν ταλα:πωρῇ νυκτὸς καὶ ἡμέρας αἴθριος, καὶ πληγῇ. καὶ γυναικὶ, καὶ φίλοις στενοχωρούμενος· ὡς ὃξ καὶ πλοῦτον ἄδικον ἀποπέμπεσθαι, δʼ᾽ ὃν κάμνε: δικαίως ὁ ἐν τῇ φλογὶ πλούσιος, Ο καὶ προσαιτεῖ ῥανίδα μικρὰν ἀναψύξεως, καὶ πενίαν ἐπαινεῖν εὐχάριστον καὶ φιλόσοφον μεθ᾽ ἧς Λάξαρος σώζεται, καὶ πλουτεῖ τὴν ἐν κόλποις ᾿Αδραὰμ

Dia touto mēte hygieian pasan thaumaxōmen, mēte noson diaptyōmen, mēte ploutǭ rheonti prostithōmetha kardią pleon hē kalōs echei, tę̄ rhoę̄ proscheimeno:, kai hoion tēs psychēs ti tautę̄ protanalischontes; mēte penias chatexanistōmetha, hōs apoptystou pantē kai chatachritou, kai tēs misoumenēs meridos all᾽ eidōmen kai hygieian periphronein asyneton, hēs karpos hamartia kai noson timąn hosian aidoumenoi tous dia pathous nichēeantas, mē pou tis kai Iouond tois nosousin enchechryptai, poly ti tōn hygiainontōn aidesimōteros, kan ton ichōra xeę̄ (ho), kan tala:pōrę̄ nyktos kai hēmeras aithrios, kai plēgę̄. kai gynaiki, kai philois stenochōroumenos; hōs hox kai plouton adikon apopempesthai, dʼ᾽ hon kamne: dikaiōs ho en tę̄ phlogi plousios, O kai prosaitei rhanida mikran anapsyxeōs, kai penian epainein euchariston kai philosophon meth᾽ hēs Laxaros sōzetai, kai ploutei tēn en kolpois ᾿Adraam

Therefore let us neither admire all health nor scorn all sickness; let us not set our hearts on flowing wealth more than is right, clinging to its flow and, as it were, spending part of our soul on it beforehand; nor let us rise up against poverty as something wholly to be spat on and condemned and belonging to the hated portion. But let us know how to despise foolish health, whose fruit is sin, and to honour holy sickness, revering those who have conquered through suffering, lest perhaps some Job lies hidden among the sick, far more worthy of reverence than the healthy, even if he scrapes his discharge, even if he suffers night and day in the open air, distressed by his wound, his wife, and his friends; and how to send away unjust wealth, for which the rich man in the flame justly suffers and begs a little drop of refreshment; and to praise thankful and wise poverty, with which Lazarus is saved and is rich in the [rest] in Abraham’s bosom.

Textual problem in this passage: see the notes.

Ps 62:10 (61:11 LXX) (quotation, high confidence) · Job 2:7–13 (allusion, high confidence) · Luke 16:19–25 (allusion, high confidence)

Notes and citation

Summary: Health and wealth are not to be admired for themselves, nor sickness and poverty despised: a Job may lie hidden among the sick, and Lazarus was saved through poverty while the rich man suffers.

The last word is lost in the scan and supplied by sense in brackets. Scripture: Ps 62:10 (LXX 61:11); Job 2:7–13; Luke 16:19–25.

Topics: Ethics, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 14.34 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-34

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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.

14.35PG 35

᾿Αλλ᾽ ἐμοὶ μὲν καὶ διὰ τοῦτο δοκεῖ ἀναγκαία τυγχάνειν ἡ φιλανθρωπία, καὶ τὸ πρὸς τοὺς δεομένους εὔσπλαγχνον, ἵνα τοὺς οὕτως ἔχοντας περὶ τού των ἐπιστομίξζωμεν, καὶ μὴ λόγοις ματαίοις παραχωρῶμεν, νομοθετοῦντες καθ᾽ ἡμῶν αὐτῶν τὴν ὠμότῇτα᾿ πάντων ὃὲ τὴν ἐντολὴν αἰδώμεθα πλέον, καὶ τὸ ὑπόδειγμα. Τίς ἡ ἐντολή ; καὶ σκοπεῖτε τὸ ἐπίμονον αὐτῆς, καὶ τὸ γνήσιον. Οὐ γὰρ ἅπαξ, οὐδὲ δὶς εἰπόντες τι περὶ τῶν δεομένων, οἱ τοῦ Πνεύματος υἱδ ἀ6 ραυραγίθυβ βδγιηουαπι παἰναΐββθι!, ἀδϑίογυμι ; ἢ ἀπηλλάνησαν - οὐδὲ οἱ μὲν, οἱ δὲ οὗ, ἣ μᾶλλόν τινες, δ) Τὸν ἰχῶρω. δὶς ἔδρα. ἃ, ο, θεν, δι ρὶι. ΒΜ ὶ οἱ δὲ ἧττον, ὡς ἂν μὴ περὶ μεγάλου τινὸς, μηδὲ τῶν πες αυϊίίδπι ἀυπίΑχαί ἀδ γθθυ8 υονλ Γδοδγυηὶ, σφόδρα κατεπειγόντων, ἀλλὰ καὶ πάντες, καὶ μετὰ σπουδῆς ἕκαστος, ἥ πρῶτον, ἣ ἐν πρώτοις, τοῦτο διακελευόμενοι, καὶ ποτὲ μὲν προτρέποντες, ποτὲ δὲ ἀπειλοῦντες, ποτὲ δὲ ὀνειδίζοντες· ἔστι δὲ ὅτε καὶ τοὺς κατορθοῦντας ἀποδεχόμενοι, ὡς ἂν τῷ συνεχεῖ τῆς ὑπομνήσεως τὴν ἐντολὴν ἐνεργήσωσιν. ΓἜνεχεν μὲν τῆς ταλαιπωρίας τῶν πτωχῶν, καὶ τοῦ στεφαγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, φησὶ Δέγει Κύριος. Τὶς οὐ δέδοικεν ἀνιστάμενον Κύριον; Καὶ, Ἀγάστηθι, Κύριε ὁ Θεός μου (Ἴ), ὑψωθήτω ἡ χείρ σου· μὴ ἐπιιάθῃ τῶν πενήτων ᾿Απευξώμεθα τὴν τοιαύτην ὕψωσιν, καὶ μὴ βουληθῶμεν ἰδεῖν ἐπαιρομένην χεῖρα κατὰ τῶν ἀπειθούντων, ἔτι δὲ μᾶλλον ἐπαφιεμένην τοῖς σχληροτέροις (θ). Καὶ οὐκ ἐπʼ ελάθετο τῆς χραυγήῆς τῶν πενήτων Καὶ, Οὺύκ εἰς χέϊλος ἐπιλησθήσεται (1θ) ὁ πτωχός· καὶ, Ὁφθα.:μοὶ μὲν αὑτοῦ ἐπὶ τὸν πένητα ἐπιδλέπουσι (ὃ τοῦ βλεφάρου κρεῖττον καὶ κυριώτερον τὰ βλέφαρα δὲ αὐτοὺ ἐξετάζβι τοὺς υἱοὺς τῶν ἀγθρώπῳν· ἡ ἐλάσσων, ὡς ἂν εἴποι τις, ἐπισκοπὴ καὶ δευτέρα

᾿All᾽ emoi men kai dia touto dokei anankaia tynchanein hē philanthrōpia, kai to pros tous deomenous eusplanchnon, hina tous houtōs echontas peri tou tōn epistomixzōmen, kai mē logois mataiois parachōrōmen, nomothetountes kath᾽ hēmōn autōn tēn ōmotę̄ta᾿ pantōn hoe tēn entolēn aidōmetha pleon, kai to hypodeigma. Tis hē entolē ? kai skopeite to epimonon autēs, kai to gnēsion. Ou gar hapax, oude dis eipontes ti peri tōn deomenōn, hoi tou Pneumatos huid a6 rauragithyb bdgiēouapi painaïbbthi!, adϑiogymi ? ē apēllanēsan - oude hoi men, hoi de hou, hē mallon tines, d) Ton ichōrō. dis edra. ha, o, then, di rii. BM i hoi de hētton, hōs an mē peri megalou tinos, mēde tōn pes auïiidpi aupiAchai ad gththy8 yonl Gdodgyēi, sphodra katepeigontōn, alla kai pantes, kai meta spoudēs hekastos, hē prōton, hē en prōtois, touto diakeleuomenoi, kai pote men protrepontes, pote de apeilountes, pote de oneidizontes; esti de hote kai tous katorthountas apodechomenoi, hōs an tǭ synechei tēs hypomnēseōs tēn entolēn energēsōsin. GEnechen men tēs talaipōrias tōn ptōchōn, kai tou stephagmou tōn penētōn nyn anastēsomai, phēsi Degei Kyrios. Tis ou dedoiken anistamenon Kyrion? Kai, Agastēthi, Kyrie ho Theos mou (I), hypsōthētō hē cheir sou; mē epiiathę̄ tōn penētōn ᾿Apeuxōmetha tēn toiautēn hypsōsin, kai mē boulēthōmen idein epairomenēn cheira kata tōn apeithountōn, eti de mallon epaphiemenēn tois schlēroterois (th). Kai ouk epʼ elatheto tēs chraugēēs tōn penētōn Kai, Ouyk eis cheïlos epilēsthēsetai (1th) ho ptōchos; kai, Hophtha.:moi men hautou epi ton penēta epidlepousi (ho tou blepharou kreitton kai kyriōteron ta blephara de autou exetazbi tous huious tōn agthrōpǭn; hē elassōn, hōs an eipoi tis, episkopē kai deutera

But to me it seems that love for humankind and tender-heartedness toward those in need are necessary for this reason too: that we may stop the mouths of those who think in this way about these things, and not give way to vain words and so lay down cruelty as a law against ourselves. But above all let us revere the commandment and the example. What is the commandment? And consider its persistence and sincerity. For the men of the Spirit did not speak once or twice about those in need and then leave it, nor did some speak of it and others not, or some more and others less, as if about something unimportant or not very urgent; but all of them, and each one earnestly, enjoin it, either first or among the first things, sometimes exhorting, sometimes threatening, sometimes reproaching, and sometimes approving those who do it well, so that by the constant reminder they may make the commandment take effect. “Because of the misery of the poor and the groaning of the needy, now I will arise,” says the Lord. Who does not fear the Lord when he arises? And, “Arise, O Lord my God, let your hand be lifted up; do not forget the poor.” Let us pray to be spared such a lifting up, and let us not wish to see his hand raised against the disobedient, still less brought down upon the hard-hearted. And, “He has not forgotten the cry of the poor.” And, “The poor man will not be forgotten for ever.” And, “His eyes look upon the poor,” which is better and more authoritative than the eyelids, “but his eyelids examine the sons of men,” the lesser and, as one might say, secondary oversight.

Ps 12:5 (11:6 LXX) (quotation, high confidence) · Ps 10:12 (9:33 LXX) (quotation, high confidence) · Ps 9:12 (9:13 LXX) (quotation, high confidence) · Ps 9:18 (9:19 LXX) (quotation, high confidence) · Ps 11:4 (10:4 LXX) (quotation, high confidence)

Notes and citation

Summary: All the writers of Scripture insist on care for the poor, and the Psalms show God rising up for the poor and watching over them with special care.

Gregory distinguishes the “eyes”, which look on the poor, from the “eyelids”, which examine all people (Ps 11:4, LXX 10:4), as a greater and a lesser oversight. Footnote markers and Migne’s Latin interleaved in the scan are not translated. Scripture: Ps 12:5 (LXX 11:6); Ps 10:12 (LXX 9:33); Ps 9:12 (LXX 9:13); Ps 9:18 (LXX 9:19); Ps 11:4 (LXX 10:4).

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.35 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-35

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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.

14.36PG 35

Λῶ΄. Τάχα ἂν εἴποι τις Ὑπὲρ τῶν ἀδικου μένων καῦτα πτωχῶν καὶ πενήτων. Οὐ διαφέρομαι· ἀλλὰ σέ γε χεντριζέτω καὶ τοῦτο πρὸς τὸ φιλάνθρωπον. Ὧν γὰρ ἀδικουμένων τοδοῦτος ὁ λόγος, τούτῶν καὶ εὖ πασχόντων δηλαδὴ πλείων ἡ χάρις. ΕΠ γὰρ ὁ ἀτιμάζων πένητα, παροξύνει τὸν ποιήσαντα αὐτὸν, τιμᾷ τὸν ποιητὴν ὁ περιέπων τὸ (; ποίημα. Πάλιν δὲ ὅταν ἀκούῃς Πένης καὶ ὁ Κύριος ἑποίησδν᾽· μὴ τὸν μὲν πένητα, τὸν δὲ πλούσιον ὑπολάδης, ἵνα καὶ μᾶλλον χαςεξαναστῇς τοῦ πένητος· οὐ γὰρ δῆλον, εἰ θεόθεν ἡ τοιαύτη διαἰρεσις· πλάσμα δὲ Θεοῦ, φησὶν, ὁμοίως ἀμφότερη!, καὶ εἰ τὰ ἔξωθεν ἄνισα. Τοῦτό σε δυσωπείτω πρὸς τὸ συμπαθὲς καὶ φιλάδελφον, ἵνα ὅταν ὑπ᾽ ἐκείνων ἐπαρθῇς, ὑπὸ τούτου συσταλῇς, καὶ γένῃ Θεῷ δανείζει, φησίν Τίς οὐ δέχεται τοιοῦτον χρεώστην, ἀποδώσοντα ἐν καιρῷ μετὰ τῆς ἐπιχαρπίας τὸ δάνειον ; Καὶ πάλιν Ἐ.λεη μοσύντως καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι Ὁ ΟΓΙΟΓ οϑὶ για. ΝΑΒῚ δὶ, φεὶ ρμαμρέγοηι 46ςρι οἵ, ἐμπὶ α σιο [αοἰτις ὁδὶ, πὰ ἰγαπὶ σοιοίαι ἡοη ἀυΤοῦτό σε δυσωπείτω. δξᾳ. ἃ, ς., τουτῳ σε ΧΧΧΥ͂Ι;Ι. Ῥυγρειλυν ᾿ἰϑυδ ρῈΓ πιϊβεγοοτγάϊο οἵἢ- ΛΖ΄. Καθαρθῶμεν οὖν ἐλεήσαντες, ῥύψωμεν τῇ καλῇ πόᾳ τὰ τῶν ψυχῶν ῥύπη τε καὶ μολυσματαχαὶ λευχανθῶμεν, οἱ μὲν ὡς ἔριον, οἱ δὲ ὡς χιὼν, κατὰ τὴν ἀναλογίαν τῆς εὐσπλαγχνίας. Εἴπω τι καὶ φοδερώτερον· Εἰ μὲν οὐδέν ἔστι σοι σύντριμμα, οὐδὲ μώλωψ, οὐδὲ πληγὴ φλεγμαίνουσα, οὐδὲ λέπρα τις ψυχῆς, ἢ ἁφὴ σημασίας, ἢ τηλαυγὴς, ἃ μικρῶς μὲν ὁ νόμος ἐκάθηρεν, δεῖται δὲ Χριστοῦ θεραπεύσοντος ἀλλὰ σύ γε τὸν ὑπὲρ ἡμῶν τραυματισθέντα καὶ μαλακισθέντα αἰδέσθητι·αἰδεσθήφῃ δὲ, ἂν φαίνῃ τῷ Χριστοῦ μέλει χρηστὸς καὶ φιλάνθρωπος. Εἰ δὲ τοσοῦτόν σε χατετραυμάτισε τυχὸν ὁ τῶν ἡμετέρων ψυχῶν λῃστὴς καὶ τύραννος, ἣ ἀπὸ Ἱερουσαλὴμ. εἰς Ἱεριχὼ χαταθαίνοντα, ἣ καὶ ἄλλοθί που λαδὼν ἄοπλόν τε καὶ ἀπαράσκευον, ὥστ᾽ διἰ60 βδυοίανί!, οἱ τηοτγίτο ᾿ἰ8 υογ υἱἱ αυθὰ8 : Ρμ-- ἂν εἰκότως εἰπεῖν ἐκεῖνα· Προσώξεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ χροσώπου τῆς ἀφροσύγης μου εἰ μὲν οὕτως ἔχῃς ὡς μηδὲ τὴν θεραπείαν ἐπιζητεῖν, μηδὲ τὸν τρόπον εἰδέναι τῆς σῆς ἰάσεως, φεῦ τῆς πληγῆς ὄντως, καὶ τῆς εἰς βάθος ταλαιπωρίας ! Εἰ δὲ μή πω παντελῶς ἀπέγνωσαι, μηδὲ ἀνιάτως ἔχῃς, πρόσελθε τῷ θεραπευτῇ. δεήθητι, θεράπευσον τὰ τραύματα διὰ τῶν τραυμάτων, κτῆσαι τῷ ὁμοίῳ τὸ ὅμοιον, μᾶλλον δὲ, τοῖς ἐλάττοσι τὰ μείζονα θεραπεύθητι. ᾿Ερεῖ τῇ ψυχῇ σου· Σωτηρία σον εἰμὶ ἐγώ· καὶ, Ἡ πίστις σου σέσωκέ σε· καὶ, Ἰδοὺ ὑγιὴς γέγονας· καὶ πάντα τὰ τῆς φιλανθρωπίας ῥήματα, μόνον ἂν ἴδῃ σε τοῖς

Lō΄. Tacha an eipoi tis Hyper tōn adikou menōn kauta ptōchōn kai penētōn. Ou diapheromai; alla se ge chentrizetō kai touto pros to philanthrōpon. Hōn gar adikoumenōn todoutos ho logos, toutōn kai eu paschontōn dēladē pleiōn hē charis. EP gar ho atimazōn penēta, paroxynei ton poiēsanta auton, timą ton poiētēn ho periepōn to (? poiēma. Palin de hotan akouę̄s Penēs kai ho Kyrios hepoiēsdn᾽; mē ton men penēta, ton de plousion hypoladēs, hina kai mallon chasexanastę̄s tou penētos; ou gar dēlon, ei theothen hē toiautē diairesis; plasma de Theou, phēsin, homoiōs amphoterē!, kai ei ta exōthen anisa. Touto se dysōpeitō pros to sympathes kai philadelphon, hina hotan hyp᾽ ekeinōn eparthę̄s, hypo toutou systalę̄s, kai genę̄ Theǭ daneizei, phēsin Tis ou dechetai toiouton chreōstēn, apodōsonta en kairǭ meta tēs epicharpias to daneion ? Kai palin E.leē mosyntōs kai pistesin apokathairontai hamartiai Ho OGIOG oϑi gia. NABI di, phei rmamregoēi 46sri hoi, empi a sio [aoitis hodi, pa igapi soioiai hēoē auTouto se dysōpeitō. dxą. ha, s., toutǭ se ChChChUI?I. Rhygreilyn ᾿iϑyd rEG piïbegootgaïo hoiē- LZ΄. Katharthōmen oun eleēsantes, rhypsōmen tę̄ kalę̄ poą ta tōn psychōn rhypē te kai molysmatachai leuchanthōmen, hoi men hōs erion, hoi de hōs chiōn, kata tēn analogian tēs eusplanchnias. Eipō ti kai phoderōteron; Ei men ouden esti soi syntrimma, oude mōlōps, oude plēgē phlegmainousa, oude lepra tis psychēs, ē haphē sēmasias, ē tēlaugēs, ha mikrōs men ho nomos ekathēren, deitai de Christou therapeusontos alla sy ge ton hyper hēmōn traumatisthenta kai malakisthenta aidesthēti;aidesthēphę̄ de, an phainę̄ tǭ Christou melei chrēstos kai philanthrōpos. Ei de tosouton se chatetraumatise tychon ho tōn hēmeterōn psychōn lę̄stēs kai tyrannos, hē apo Hierousalēm. eis Hierichō chatathainonta, hē kai allothi pou ladōn aoplon te kai aparaskeuon, hōst᾽ dii60 bdyoiani!, hoi tēotgito ᾿i8 yog huii autha8 : Rm-- an eikotōs eipein ekeina; Prosōxesan kai esapēsan hoi mōlōpes mou apo chrosōpou tēs aphrosygēs mou ei men houtōs echę̄s hōs mēde tēn therapeian epizētein, mēde ton tropon eidenai tēs sēs iaseōs, pheu tēs plēgēs ontōs, kai tēs eis bathos talaipōrias ! Ei de mē pō pantelōs apegnōsai, mēde aniatōs echę̄s, proselthe tǭ therapeutę̄. deēthēti, therapeuson ta traumata dia tōn traumatōn, ktēsai tǭ homoiǭ to homoion, mallon de, tois elattosi ta meizona therapeuthēti. ᾿Erei tę̄ psychę̄ sou; Sōtēria son eimi egō; kai, Hē pistis sou sesōke se; kai, Idou hygiēs gegonas; kai panta ta tēs philanthrōpias rhēmata, monon an idę̄ se tois

[36] Perhaps someone may say: “These words are about the poor and needy who are wronged.” I do not dispute it; but let this too spur you on to kindness. For if there is such concern for them when they are wronged, clearly there is greater favour for them when they are treated well. For if “he who dishonours a poor man provokes his Maker,” then he who cares for the creature honours the Maker. Again, when you hear, “The poor man … the Lord made,” do not suppose that he made the one poor and the other rich, so as to rise up the more against the poor; for it is not clear that such a division comes from God. Both alike, it says, are God’s creation, even if outward things are unequal. Let this shame you into sympathy and brotherly love, so that when you are lifted up by those outward things you may be humbled by this, and become … “lends to God,” it says. Who would not accept such a debtor, who will repay the loan in due time with interest? And again: “By almsgiving and faithfulness sins are purged away.” [37] Let us be purified, then, by showing mercy; let us wash away the stains and pollutions of our souls with this good herb, and be made white, some as wool, others as snow, in proportion to our tender-heartedness. Let me say something more fearful. Even if you have no fracture, no bruise, no inflamed wound, no leprosy of the soul, no mark of a sore, no bright spot, which the Law cleansed in a small way but which need Christ to heal them, still revere him who was wounded and made weak for us; and you will revere him if you show yourself kind and humane to a member of Christ. But if the robber and tyrant of our souls has perhaps wounded you so badly, catching you unarmed and unprepared as you went down from Jerusalem to Jericho or somewhere else, that you could rightly say, “My wounds stank and festered because of my folly”; if you are in such a state that you do not even seek treatment or know the way to your healing, alas for the wound indeed, and for misery that goes so deep! But if you have not yet altogether despaired and are not incurable, approach the Healer, entreat him; heal your wounds by means of wounds; acquire like by like; or rather, be healed of the greater by the lesser. He will say to your soul, “I am your salvation”; and, “Your faith has saved you”; and, “Behold, you have become well”; and all the words of kindness, if only he sees you …

Textual problem in this passage: see the notes.

Prov 14:31 (quotation, high confidence) · Prov 22:2 (quotation, high confidence) · Prov 19:17 (quotation, high confidence) · Prov 16:6 (15:27 LXX) (quotation, high confidence) · Ps 51:7 (50:9 LXX) (echo, medium confidence) · Isa 1:18 (allusion, high confidence) · Isa 1:6 (allusion, medium confidence) · Lev 13:2 (allusion, high confidence) · Isa 53:5 (allusion, high confidence) · Luke 10:30 (allusion, high confidence) · Ps 38:5 (37:6 LXX) (quotation, high confidence) · Ps 35:3 (34:3 LXX) (quotation, high confidence) · Mark 5:34 (quotation, high confidence) · John 5:14 (quotation, high confidence)

Notes and citation

Summary: God’s concern for the wronged poor shows how much he values kindness to them; almsgiving cleanses the soul’s leprosy, and the wounded soul is healed by Christ when it shows mercy to the sick.

“[36]” and “[37]” mark the scan’s numerals. Words are lost in the scan in Prov 22:2, before “lends to God” (Prov 19:17), and at the end of the section (“…”). The terms “mark of a sore” and “bright spot” come from the law of leprosy (Lev 13:2, LXX). Migne’s Latin and notes interleaved in the scan are not translated. Scripture: Prov 14:31; Prov 22:2; Prov 19:17; Prov 16:6 (LXX 15:27a); Ps 51:7 (LXX 50:9); Isa 1:18; Isa 1:6; Lev 13:2; Isa 53:5; Luke 10:30; Ps 38:5 (LXX 37:6); Ps 35:3 (LXX 34:3); Mark 5:34; John 5:14.

Topics: Ethics, Almsgiving and care for the poor, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 14.36 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-36). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-36

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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.

14.38PG 35

Μακάριοι, φησὶν, αἱ ἐλεήμονες, ὅτι αὑτοὶ ἐλεηθήσονται. Οὐ πολλοστὸς ἐν τοῖς μακαρισμοῖς ὁ ἔλεος. Καὶ, Μακάριος ὁ συνιὼν, ἐπὶ τωχὸν καὶ πένητα᾽ καὶ, Χρηστὸς ἀγὴρ ὁ οἰχτείρωνΐ καὶ κιχρῶν᾽· καὶ, Ὅ.1ην τὴν ἡμέραν ἐλεεῖ καὶ δανείζει ὁ δίκαιος. ʼΑρπάσωμεν τὸν μακαρισμὸν, συνιέντες κληθῶμεν, χρηστοὶ γενώμεθα. Μὴ διαχοψάτω σου μηδὲ νὺξ τὸν ἔλεον. Μὴ εἵπῃς ἐπάνηκε, καὶ αὔριον δώσω σοι· μὴ τι μέσον γένηται τῆς ὁρμῆς καὶ τῆς εὐςξργεσίας· τοῦτο μόνον, οὗ πειγῶντι τὸν ἄρτον σου, καὶ πεωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου, καὶ ταῦτα μετὰ προθυμίας. Ὁ γὰρ ἐλεῶν, φησὶν, ἐν ἐλαρότηὕπο, [υχίὰ ΝΟ υπὶν ποηηυ}}} νόθοι ἁφή, ποθὴ τῆτι. Τὸ γὰρ ἐκ λύπης, ἣ ἐξ ἀνάγκης, ἄχαρί τε καὶ Πτωχῷ δ᾽ εὐθὺ δίδου, μηδ᾽ αὔριον ἐλθέμεν εἴπῃς. Οὐ δέχεται. ΟΥ. οὐκ ἐκδέχεται. εὐπριίαν. Ἑὰν ἀνέλῃς σύνδεσμον, φησὶ, καὶ ρΓΙΒΟΪΆΓΙΠι. [μοιλῃ μη 6δὶ δυίεπι. πὴ χειροτονίαν, μιχρολογίαν δὴ λέγω τοῦτο καὶ δοκιμασίαν, εἶτ᾽ οὖν ἀμφιθολίαν, καὶ ῥῆμα γογγυσμοῦ, τί γενήσεται Ὡς μέγα -τι καὶ θαυμάσιον ! οἷον καὶ ὅσος ὁ τούτου μισθός ! σεται πρώιμον· τὸ φῶς σου, καὶ τὰ ἰάματά σου τοχὺ ἀνατελεῖ. Τίς οὖν οὐκ ἐφίεται ρφῳτὸς καὶ ἰᾳ-

Makarioi, phēsin, hai eleēmones, hoti hautoi eleēthēsontai. Ou pollostos en tois makarismois ho eleos. Kai, Makarios ho syniōn, epi tōchon kai penēta᾽ kai, Chrēstos agēr ho oichteirōnï kai kichrōn᾽; kai, Ho.1ēn tēn hēmeran eleei kai daneizei ho dikaios. ʼArpasōmen ton makarismon, synientes klēthōmen, chrēstoi genōmetha. Mē diachopsatō sou mēde nyx ton eleon. Mē heipę̄s epanēke, kai aurion dōsō soi; mē ti meson genētai tēs hormēs kai tēs eusxrgesias; touto monon, hou peigōnti ton arton sou, kai peōchous astegous eisagage eis ton oikon sou, kai tauta meta prothymias. Ho gar eleōn, phēsin, en elarotēupo, [ychia NO ypin poēēu}}} nothoi haphē, pothē tēti. To gar ek lypēs, hē ex anankēs, achari te kai Ptōchǭ d᾽ euthy didou, mēd᾽ aurion elthemen eipę̄s. Ou dechetai. OU. ouk ekdechetai. eupriian. Hean anelę̄s syndesmon, phēsi, kai rGIBOÏAGIPi. [moilę̄ mē 6di duiepi. pē cheirotonian, michrologian dē legō touto kai dokimasian, eit᾽ oun amphitholian, kai rhēma gongysmou, ti genēsetai Hōs mega -ti kai thaumasion ! hoion kai hosos ho toutou misthos ! setai prōimon; to phōs sou, kai ta iamata sou tochy anatelei. Tis oun ouk ephietai rphǭtos kai ią-

“Blessed are the merciful,” it says, “for they shall obtain mercy.” Mercy is not the last among the beatitudes. And, “Blessed is he who considers the poor and needy”; and, “Good is the man who shows pity and lends”; and, “All day long the righteous man shows mercy and lends.” Let us seize the blessing; let us be called people who consider; let us become good. Let not even night interrupt your mercy. Do not say, “Go away and come back, and tomorrow I will give to you.” Let nothing come between the impulse and the good deed. This alone [admits no delay]. “[Break] your bread for the hungry, and bring the homeless poor into your house,” and do it with eagerness. “He who shows mercy,” it says, “with cheerfulness.” … For what is done from grief or under compulsion is ungracious and … “If you take away the bond,” it says, “and the pointing of the finger” (I mean by this meanness and scrutiny, or doubt and grumbling words), what will happen? Something great and wonderful! What a reward, and how great! “Then your light shall break forth early, and your healing shall spring up quickly.” Who, then, does not long for light and healing?

Textual problem in this passage: see the notes.

Matt 5:7 (quotation, high confidence) · Ps 41:1 (40:2 LXX) (quotation, high confidence) · Ps 112:5 (111:5 LXX) (quotation, high confidence) · Ps 37:26 (36:26 LXX) (quotation, high confidence) · Prov 3:28 (quotation, high confidence) · Isa 58:7 (quotation, high confidence) · Rom 12:8 (quotation, high confidence) · 2 Cor 9:7 (allusion, high confidence) · Isa 58:9 (quotation, high confidence) · Isa 58:8 (quotation, high confidence)

Notes and citation

Summary: Scripture blesses the merciful; Gregory urges immediate, cheerful giving without delay or grumbling, which Isaiah promises will bring light and healing.

Words are lost in the scan in a few places (“…”; brackets supplied by sense). The scan interleaves Migne’s notes, including a line of verse quoted there (“give to the poor at once, and do not say, come tomorrow”, from Pseudo-Phocylides); these are not translated. “The pointing of the finger” renders χειροτονία in Isa 58:9 (LXX). Scripture: Matt 5:7; Ps 41:1 (LXX 40:2); Ps 112:5 (LXX 111:5); Ps 37:26 (LXX 36:26); Prov 3:28; Isa 58:7; Rom 12:8; 2 Cor 9:7; Isa 58:8–9.

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.38 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-38). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-38

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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.

14.39PG 35

Δα’. Αἰδοῦμαι δὲ καὶ τὸ Χριστοῦ γλωσσόκομον, ὃ πρὸς πτωχοτροφίαν ἡμᾶς παρακαλεῖ· καὶ τὴν Παύλου καὶ Πέτρου συμφωνίαν, ὅτι τὸ Εὐαγγέλιον διελόμενοι, τοὺς πτωχοὺς κοινωνοὺς ἐποιήταντο καὶ τὴν τοῦ νέου τελείωσιν ἐν τῷ τὰ ὄντα δοῦναι πτωχοῖς ὁρισθεῖσάν τε καὶ νομοθετυθεῖταν. Οἴει μὴ ἀνάγκην εἶγαί σοι τῆς φιλανθρωπίας, ἀλλ᾽ αἴρεσιν ; μτὸε νά-͵ μον, ἀλλὰ παραίνεσιν ; ΣῬόδρα καὶ αὐτὸς ἐθουλόμην χεὶρ, καὶ οἱ ἔριφοι, καὶ ἃ παρὰ τοῦ στήσαντος ὀνειδίζονται· οὐκ ὅτι διηρπάχασιν, οὐθ᾽ ὅτι σεσυλήχασιν, ἣ μεμοιχεύχασιν, ἣ ἄλλο τι τῶν ἀπηγορευμένων πεποιήχασιν͵ ταύτην τὴν τάξιν χαταχριθέντες, ἀλλ᾽ ὅτι μὴ Χριστὸν διὰ τῶν δεομένων τεθεραπεύχασιν. γοι. (υ θαι ση ἰΔ.6η), ἤθη ποοοββαγίδπι, βοὰ εἰδὶ

Da’. Aidoumai de kai to Christou glōssokomon, ho pros ptōchotrophian hēmas parakalei; kai tēn Paulou kai Petrou symphōnian, hoti to Euangelion dielomenoi, tous ptōchous koinōnous epoiētanto kai tēn tou neou teleiōsin en tǭ ta onta dounai ptōchois horistheisan te kai nomothetytheitan. Oiei mē anankēn eigai soi tēs philanthrōpias, all᾽ airesin ? mtoe na-͵ mon, alla parainesin ? SRhodra kai autos ethoulomēn cheir, kai hoi eriphoi, kai ha para tou stēsantos oneidizontai; ouk hoti diērpachasin, outh᾽ hoti sesylēchasin, hē memoicheuchasin, hē allo ti tōn apēgoreumenōn pepoiēchasin͵ tautēn tēn taxin chatachrithentes, all᾽ hoti mē Christon dia tōn deomenōn tetherapeuchasin. goi. (y thai sē iD.6ē), ēthē pooobbagidpi, boa eidi

[39] I also revere Christ’s money-box, which calls us to feed the poor; and the agreement of Paul and Peter, who, when they divided the Gospel between them, made the poor their common charge; and the perfection of the young man, defined and laid down as giving what he had to the poor. Do you think kindness is not a necessity for you but a matter of choice? Not a law but advice? I myself very much wished … the [left] hand, and the goats, and what they are reproached with by the One who placed them there: condemned to that position not because they had plundered, or robbed temples, or committed adultery, or done anything else forbidden, but because they had not served Christ through those in need.

Textual problem in this passage: see the notes.

John 12:6 (allusion, high confidence) · John 13:29 (allusion, high confidence) · Gal 2:9–10 (allusion, high confidence) · Matt 19:21 (allusion, high confidence) · Matt 25:31–46 (allusion, high confidence)

Notes and citation

Summary: Christ’s purse for the poor, the apostles’ agreement, and the command to the rich young man show that kindness is a law, not advice; the goats at the judgment are condemned for neglecting Christ in the needy.

“[39]” marks the scan’s numeral. Lines are lost in the scan in the middle of the section (“…”; the sense is that Gregory would have liked kindness to be optional, but the left hand and the goats of the judgment frighten him); “left” is supplied by sense. Migne’s Latin at the end of the section in the scan is not translated. Scripture: John 12:6; John 13:29; Gal 2:9–10; Matt 19:21; Matt 25:31–46.

Topics: Ethics, Eschatology, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.39 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-39

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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.

14.40PG 35

Εἴ τι οὖν ἐμοὶ πείθεσθε, δοῦλοι Χριστοῦ, καὶ ἀδελφοὶ, καὶ συγχληῃρονόμοι, ἕως ἐστὶ καιρὸς, Χριστὸν ἐπισκεψώμεθα, Χριστὸν θεραπεύσωμεν στὸν συναγάγωμεν, Χριστὸν τιμήσωμεν· μὴ τραπέζῃ μένον, ὥς τινες ᾿ μτη)δὲ μύροις, ὡς ἡ Μαρία· μηδὲ ν τάφῳ μόνον 0.)ὦὈὡἨ ὡς Ἰωσὴφ ὁ ᾿Δριμαθαῖος· μηδὲ τοὶς πρὸς τὴν ταφὴν, ὡς Νικόδημος ὁ ἐξ ἡμισείας φιλόχριστος· μηδὲ χρυσῷ καὶ λιβάνῳ καὶ σμύρνῃ, ὡς οἱ μάγοι πρὸ τῶν εἰρημένων· ἀλλ᾽ ἐπειδὴ ἔλεον θέλει καὶ οὐ θυσίαν ὁ πάντων Δεσπότης, καὶ ὑπὲρ μυριάδας ἀρνῶν πιόνων ἡ εὐσπλαγχνία, ταύτην εἰσφέρωμεν αὐτῷ διὰ τῶν δεομένων, καὶ χαμαὶ σήμερὸν ἐῤῥιμμένων, ἵνα, ὅταν ἐνθένδε ἀπαλλαγῶμεν, ιδέξωνται ἡμᾶς εἰς τὰς αἰωνίους σκηνὰς, ἐν αὐτῷ Χριστῷ τῷ Κνρίῳ ἡμῶν, ᾧ ἢ δόξα εἰς τοὺς νὺν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας αἰώνων. ᾿Αμῆν᾽ οἱ

Ei ti oun emoi peithesthe, douloi Christou, kai adelphoi, kai synchlēę̄ronomoi, heōs esti kairos, Christon episkepsōmetha, Christon therapeusōmen ston synagagōmen, Christon timēsōmen; mē trapezę̄ menon, hōs tines ᾿ mtē)de myrois, hōs hē Maria; mēde n taphǭ monon 0.)ōOōĒ hōs Iōsēph ho ᾿Drimathaios; mēde tois pros tēn taphēn, hōs Nikodēmos ho ex hēmiseias philochristos; mēde chrysǭ kai libanǭ kai smyrnę̄, hōs hoi magoi pro tōn eirēmenōn; all᾽ epeidē eleon thelei kai ou thysian ho pantōn Despotēs, kai hyper myriadas arnōn pionōn hē eusplanchnia, tautēn eispherōmen autǭ dia tōn deomenōn, kai chamai sēmeron errhimmenōn, hina, hotan enthende apallagōmen, idexōntai hēmas eis tas aiōnious skēnas, en autǭ Christǭ tǭ Knriǭ hēmōn, hǭ ē doxa eis tous nyn kai aei, kai eis tous aiōnas aiōnōn. ᾿Amēn᾽ hoi

If, then, you will listen to me, servants of Christ, brothers and fellow heirs, while there is time let us visit Christ, let us care for Christ, … let us welcome Christ, let us honour Christ: not with a meal only, as some did; nor with perfumes, as Mary did; nor with a tomb only, as Joseph of Arimathea did; nor with the things for burial, as Nicodemus did, who loved Christ by halves; nor with gold and frankincense and myrrh, as the Magi did before those I have named. But since the Lord of all desires mercy and not sacrifice, and tender-heartedness is worth more than myriads of fat lambs, let us bring this to him through those in need and lying on the ground today, so that when we depart from here they may receive us into the eternal dwellings, in Christ our Lord himself, to whom be glory, now and always, and to the ages of ages. Amen.

Textual problem in this passage: see the notes.

Gal 6:10 (echo, medium confidence) · Matt 25:35–40 (allusion, high confidence) · Luke 7:36 (allusion, medium confidence) · John 12:2–3 (allusion, high confidence) · Matt 27:57–60 (allusion, high confidence) · John 19:39 (allusion, high confidence) · Matt 2:11 (allusion, high confidence) · Hos 6:6 (quotation, high confidence) · Matt 9:13 (quotation, medium confidence) · Mic 6:7 (echo, low confidence) · Luke 16:9 (allusion, high confidence)

Notes and citation

Summary: Gregory concludes: let us honour Christ not with costly gifts but with mercy to the poor, so that they may receive us into the eternal dwellings.

Lines are lost in the scan in the list of what we should do for Christ (“…”). Scripture: Gal 6:10; Matt 25:35–40; Luke 7:36; John 12:2–3; Matt 27:57–60; John 19:39; Matt 2:11; Hos 6:6 and Matt 9:13; Mic 6:7; Luke 16:9.

Extrabiblical texts: Pr Azar 17 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; echo)

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 14.40 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-40). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/14-40

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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.

Chapter 15

15.1PG 35:912

Τί δὲ οἱ Μακκαβαῖοι; Α΄. Τί δὲ οἱ Μαχχαδαῖοι; τούτων γὰρ ἣ παροὔσα πανήγυρις, οὗ παρὰ πολλοῖς μὲν τιμωμένων, ὅτε μὴ μετὰ Χριστὸν ἡ ἄθλησις’ πᾶσι δὲ τιμᾶσθαν ἀξίων, ὅτι περὶ τῶν πατρίων ἣ καρτερία᾽ καὶ οἱ πρὸ τῶν Χριστοῦ παθῶν μαρτυρήσαντες, τί ποτε δράσειν ἔμελλον μετὰ Χριστὸν διωκόμενοι, καὶ τὸν ἐκείνου ὑπὲρ ἡκῶν μιμούμενοι θάνατον ; Οἱ γὰρ χωρὶς ὑποδείγματος τοιούτου, τοσοῦτοι τὴν ἀρετὴν, πῶς οὐκ ἂν ὥφθησαν γεννα!ότεροι, μετὰ τοῦ ὑποδείνματος κινδυνεύοντες ; Καὶ ἅμα μυστικός τις καὶ ἀπόῤῥητος οὗτος ὁ λόγος, καὶ σφόδρα πιθανὸς ἐμοὶ γοῦν καὶ πξσ: τοῖς φιλοθέοις μηδένα τῶν πρὸ τῆς Χριστοῦ παρουσίας τελειωθέντων δίχα τῆς εἰς Χρʼστὸν πίστεως τούτου τυχεῖν. Ὁ γὰρ Λόγος ἐπαῤῥησιάσθη μὲν ὕστερον καιροῖς ἰδίοις, ἐγνωρίσθη δὲ καὶ πρότερον τοῖς καθαροῖς τὴν διάιγοιᾶν. ὡς ἐκ πολλῶν δῆλον τῶν πρὸ ἐκείνου τετιμη- Αἴ ΓΙῸ, 4υ} 8δη16 ΟΠγῖϑ! ὐνρηί πη πιιπηαγος ΟΠ

Ti de hoi Makkabaioi? A΄. Ti de hoi Machchadaioi? toutōn gar hē parousa panēgyris, hou para pollois men timōmenōn, hote mē meta Christon hē athlēsis’ pasi de timasthan axiōn, hoti peri tōn patriōn hē karteria᾽ kai hoi pro tōn Christou pathōn martyrēsantes, ti pote drasein emellon meta Christon diōkomenoi, kai ton ekeinou hyper hēkōn mimoumenoi thanaton ? Hoi gar chōris hypodeigmatos toioutou, tosoutoi tēn aretēn, pōs ouk an hōphthēsan genna!oteroi, meta tou hypodeinmatos kindyneuontes ? Kai hama mystikos tis kai aporrhētos houtos ho logos, kai sphodra pithanos emoi goun kai pxs: tois philotheois mēdena tōn pro tēs Christou parousias teleiōthentōn dicha tēs eis Chrʼston pisteōs toutou tychein. Ho gar Logos eparrhēsiasthē men hysteron kairois idiois, egnōristhē de kai proteron tois katharois tēn diaigoian. hōs ek pollōn dēlon tōn pro ekeinou tetimē- Ai GIO, 4y} 8dē16 OPgiϑ! ynrēi pē piipēagos OP

What of the Maccabees? For theirs is the present festival. They are not honoured by many, because their contest was not after Christ; but they are worthy to be honoured by all, because their endurance was for their ancestral laws. And if they bore witness before the sufferings of Christ, what would they have done had they been persecuted after Christ and imitated his death for us? For if they were so great in virtue without such an example, how could they not have shown themselves nobler had they faced danger with the example before them? At the same time there is a mystical and secret reason, very persuasive to me at least and to all who love God: that none of those made perfect before Christ’s coming attained this without faith in Christ. For the Word was openly proclaimed later, at his own times, but he was made known earlier too to those pure in mind, as is clear from many of those honoured before him …

1 Tim 2:6 (echo, medium confidence) · Matt 5:8 (echo, low confidence) · Heb 11:26 (echo, medium confidence) · John 8:56 (echo, medium confidence)

Notes and citation

Summary: Gregory introduces the feast of the Maccabean martyrs, who are worthy of honour though they suffered before Christ, since no one before Christ was perfected without faith in him.

Oration 15, In praise of the Maccabees: the aged Eleazar, the seven brothers, and their mother, put to death under Antiochus IV (2 Macc 6:18–7:42; 4 Maccabees). Gregory notes that their feast was not yet kept by many because they died before Christ. A line of Migne’s Latin at the end of the section in the scan is not translated; the section breaks off (“…”). Scripture: 1 Tim 2:6; Matt 5:8; Heb 11:13, 26; John 8:56.

Extrabiblical texts: 2 Macc 6:18-7.42 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.1 (PG 35:912; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-1

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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.

15.2PG 35

Οὔκουν, ὅτι πρὸ τοῦ σταυροῦ, τοιοῦτοι περι· ἀλλ᾽ ὅτι κατὰ τὸν σταυρὸν, ἐπαινετέοι καὶ τῆς ἐκ τῶν λόγων τιμῆς ἄξιοι· οὐκ ἵνα προσθήκὴν ἢ δόξαν λάδοιεν· (τίνα γὰρ ὧν ἡ πρᾶξις ἔχει τὸ ἕνδοξον;) ἀλλ’ ἵνα δοξασθῶσιν οἱ εὐφημοῦντες, καὶ ξη)ώσωτσι τὴν ἀρετὴν οἱ ἀκούοντες, ὥσπερ κέντρῷ τῇ μνήμῃ πρὸς τὰ ἴσα διανιστάμενοι. Οὗτοι τίνες μὲν ὄντες, καὶ ὅθεν, καὶ ἐξ οἵας ὁρμώμενοι τὸ ἀπαρχῆς ἀγωγῆς καὶ παιδεύσεως, εἰς τοσοῦτον ἀρετῆς τε καὶ δόξης προεληλύθασιν, ὥστε καὶ ταῖς ἐττσίοις ταύταις τιμᾶσθαι πομπαῖς τε καὶ πανηγύρεσι, καὶ μείζονα τῶν ὁρωμένων τὴν περὶ αὐτῶν δόξαν ἐναἀποχεῖσθαι ταῖς ἁπάντων ψυχαῖς, ἡ περὶ αὐτῶν βίὅλος δηλώσει τοῖς φιλομαθέσι καὶ φιλοπόνοις, ἡ περὶ τοῦ αὐτοκράτορα εἶνα: τῶν παθῶν τὸν λογιομὸν φιλοσοφοῦσα, καὶ κύριον τῆς ἐπ᾿ ἄμφω ῥοπῆς, ἀρετήν τέ φημι καὶ χαχίαν·Αλλοῖς τε γὰρ οὐκ ὀλίγοις ἐχρήσατο μαρτυρίοις, καὶ δὴ καὶ τοῖς ςηύτων ἀθλήμασιν· ἐμοὶ δὲ τοσοῦτον εἰπεῖν ἐξαρχέ-

Oukoun, hoti pro tou staurou, toioutoi peri; all᾽ hoti kata ton stauron, epaineteoi kai tēs ek tōn logōn timēs axioi; ouk hina prosthēkēn ē doxan ladoien; (tina gar hōn hē praxis echei to hendoxon?) all’ hina doxasthōsin hoi euphēmountes, kai xē)ōsōtsi tēn aretēn hoi akouontes, hōsper kentrǭ tę̄ mnēmę̄ pros ta isa dianistamenoi. Houtoi tines men ontes, kai hothen, kai ex hoias hormōmenoi to aparchēs agōgēs kai paideuseōs, eis tosouton aretēs te kai doxēs proelēlythasin, hōste kai tais ettsiois tautais timasthai pompais te kai panēgyresi, kai meizona tōn horōmenōn tēn peri autōn doxan enaapocheisthai tais hapantōn psychais, hē peri autōn biolos dēlōsei tois philomathesi kai philoponois, hē peri tou autokratora eina: tōn pathōn ton logiomon philosophousa, kai kyrion tēs ep᾿ amphō rhopēs, aretēn te phēmi kai chachian;Allois te gar ouk oligois echrēsato martyriois, kai dē kai tois sēutōn athlēmasin; emoi de tosouton eipein exarche-

It is not, then, because they were such before the cross, but because they acted in keeping with the cross, that they are to be praised and are worthy of the honour that words can give: not so that they may receive some addition to their glory (for what could add to the glory of those whose deeds hold it?), but so that those who praise them may be glorified, and those who hear may emulate their virtue, roused by the memory, as by a goad, to equal deeds. Who they were, where they came from, and from what upbringing and training they set out at the beginning, to advance to such virtue and glory that they are honoured with these yearly processions and festivals, and that a glory greater than what is seen is laid up for them in the souls of all, the book about them will show to those who love learning and labour: the book that argues philosophically that reason is sovereign over the passions and master of the inclination either way, I mean toward virtue and toward vice. For it made use of many other proofs, and especially of their contests. For me it is enough to say this much …

Notes and citation

Summary: The Maccabees are praised not for their own sake but to inspire the hearers; their story is told in the book that argues that reason rules the passions.

“The book about them” is 4 Maccabees, which argues that devout reason is master of the passions (4 Macc 1:1). Migne’s textual notes interleaved in the scan are not translated; the section breaks off at the end (“…”).

Extrabiblical texts: 4 Macc 1:1 (4 Maccabees; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.2 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-2

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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.

15.3PG 35

Ἐλεάζαρ ἐνταῦθα, τῶν πρὸ Χριστοῦ παθόντων (αὶ ἢ ἀπαρχὴ ὥσπερ τῶν μετὰ Χριστὸν Στέφανος ἀνὴρ ʼερεὺς καὶ πρεσδύτης, πολιὸς τὴν τρίχα, πολιὸς τὴν φρόνησιν - πρότερον μὲν καὶ προθνόμενος τοῦ λαοῦ, καὶ προσευχόμενος, νῦν δὲ καὶ τελΞώτατον θῦμα προσάγων ἑαυτὸν τῷ Θεῷ, πανὃς τοῦ λαοῦ καθάρσιον, προοΐμιον ἀθλήσεως δεξιὸν, καὶ φθεγγομένη καὶ σιωπῶσα παραίνεσις· προσάγων δὲ καὶ τοὺς ἑπτὰ παῖδας τὰ τῆς ἑαυτοῦ παιδείας ἀποτελέσματα, θυσίαν ζῶσαν, ἁγίσυ, εὐάρεστον τῷ Θεῷ, πάσῃς νομικῆς ἱερουργίας λαμπροτέραν τε καὶ καθαρωτέραν. Τὰ γὰρ τῶν παίδων τῷ πατρὶ λογίζεσθαι, τῶν ἐννομωτάτων τε καὶ διχαιωτάτων. Παῖδες ἐχεῖ γενναῖοι καὶ μεἕο (ἀο15]., ΘΓ. οἱ (οπιθεῖ., ἣ δόξα λάθοι· τίνων γὰρ. βᾶγ., τίς γάρ. Ἡ περὶ αὐτῶν βίξάος. νον ἀ6 1Γἃμαι... ἀρετῆς... κακίας. ὉἸβογναὶ δηλ ε ρεϊη γα ποι ΔΡΡΘΙΙΆΓΙ, ʼΕαυτοῦ. ἴλδ6. ἰνη, θμνΝ}·., βάν. αὑτοῦ. Τὰ γὰρ τῶν παίδων, εἰς. (ἰοἷδ]. Τὰ γὰρ τῶν μαθητῶν δήπου τῷ διδασκάλῳ λογίζεσθαι. Νιιεἴῃ -ὀχροϑίοιθ αὐτὰ }πηχῖι : Τὰ γὰρ τῶν παίδων καὶ μαθητῶν κατορθώματα τῷ πατρὶ καὶ τῷ βόθυ 8΄δογὸβ υδγί αι ρυρῖθβ, Απηιΐοο! γαλόψυχοι, μητρὸς εὐγενοῦς εὐγενῆ βλαστήματα, φιλότιμοι τῆς ἀληθείας ἀγωνισταὶ, τῶν ᾿Αντιόχου χαιρῶν ὑψηλότεροι, τοῦ Μωῦϊσέως νόμου μαθηταὶ γνέσιοι, τῶν πατρίων ἐθῶν ἀχριδεῖς φύλαχες͵ ἀριθμὸς τῶν παρ᾽ ῬἙόδραίοις ἐπαινουμένων, τῷ τῆς δύδοματιχῆς ἀναπαύσεως μυστηρίῳ τιμώ .μενος, ἕν πνέοντες, πρὸς ἕν βλέποντες, μίαν ζωῆς ὁδὸν εἰδότες τὸν ὑπὲρ τοῦ Θεοῦ θάνατον; οὐκ ἧττον ἀδελφοὶ τὰς ψυχὰς ἣ τὰ σώματα, ξηλοτυποῦντες ἀλλήλους ἑῆς τολευτῆς, (ὦ τοῦ θαύματος προαρπάζοντες.ς ὥσπερ θησαυροὺς τὰς βασάνους, τοῦ παιδαγωγοῦ νόμου προχινδυνεύοντες, οὗ τὰς προσαγομένας τῶν βασάνων μᾶλλον φοδούμένοι, ἣ τὰς λειπομένας ἐπιζητοῦντες· ἕν τοῦτο φοΔυβούάογοηϊ, δἴαυ ἃ [γι θα ἰην ιἱ ἀϊδ)ιησοταηιυγ, ρᾶννος, καὶ ἀπέλθωσί τινες αὐτῶν ἀστεφάνωτο:, Τοῦ Μωυσέως γόμου. ΑΪ., τοῦ Μωῦσέως νόἀν Τῆς. Μα]ο6, τῶν, ἰπ οὐδ. ᾿ Εἰδότες. (οἰδ]. ἅ, Οαῦΐ., ὁδεύσαντες, λοι. ἴῃ δἰ ὶς, ἀλλήλων τελευτήν. Τῶν βασάνων. Βεεδι ʼ δὲκ εξ. οἱ Οοίσι. καὶ διαξευχθῶσι τῶν ἀδελφῶν ἄκοντες, καὶ τὴν κακὴν νίκην νιχήύσωσι τὸ μὴ παθεῖν χινδυνεύ-

Eleazar entautha, tōn pro Christou pathontōn (ai ē aparchē hōsper tōn meta Christon Stephanos anēr ʼereus kai presdytēs, polios tēn tricha, polios tēn phronēsin - proteron men kai prothnomenos tou laou, kai proseuchomenos, nyn de kai telXōtaton thyma prosagōn heauton tǭ Theǭ, panos tou laou katharsion, prooïmion athlēseōs dexion, kai phthengomenē kai siōpōsa parainesis; prosagōn de kai tous hepta paidas ta tēs heautou paideias apotelesmata, thysian zōsan, hagisy, euareston tǭ Theǭ, pasę̄s nomikēs hierourgias lamproteran te kai katharōteran. Ta gar tōn paidōn tǭ patri logizesthai, tōn ennomōtatōn te kai dichaiōtatōn. Paides echei gennaioi kai meeo (ao15]., ThG. hoi (opithei., hē doxa lathoi; tinōn gar. bag., tis gar. Hē peri autōn bixaos. non a6 1Gamai... aretēs... kakias. HoIbognai dēl e reïē ga poi DRRThIIAGI, ʼEautou. ild6. inē, thmnN};., ban. hautou. Ta gar tōn paidōn, eis. (ioid]. Ta gar tōn mathētōn dēpou tǭ didaskalǭ logizesthai. Niieię̄ -ochroϑioith auta }pēchii : Ta gar tōn paidōn kai mathētōn katorthōmata tǭ patri kai tǭ bothy 8΄dogob ydgi ai ryrithb, Apēiïoo! galopsychoi, mētros eugenous eugenē blastēmata, philotimoi tēs alētheias agōnistai, tōn ᾿Antiochou chairōn hypsēloteroi, tou Mōyïseōs nomou mathētai gnesioi, tōn patriōn ethōn achrideis phylaches͵ arithmos tōn par᾽ RhEodraiois epainoumenōn, tǭ tēs dydomatichēs anapauseōs mystēriǭ timō .menos, hen pneontes, pros hen blepontes, mian zōēs hodon eidotes ton hyper tou Theou thanaton? ouk hētton adelphoi tas psychas hē ta sōmata, xēlotypountes allēlous heēs toleutēs, (ō tou thaumatos proarpazontes.s hōsper thēsaurous tas basanous, tou paidagōgou nomou prochindyneuontes, hou tas prosagomenas tōn basanōn mallon phodoumenoi, hē tas leipomenas epizētountes; hen touto phoDybouaogoēï, diau ha [gi tha iēn hii aïd)iēsotaēiyg, rannos, kai apelthōsi tines autōn astephanōto:, Tou Mōyseōs gomou. AÏ., tou Mōyseōs noan Tēs. Ma]o6, tōn, ip oud. ᾿ Eidotes. (oid]. ha, Oauï., hodeusantes, loi. ię̄ di is, allēlōn teleutēn. Tōn basanōn. Beedi ʼ dek ex. hoi Ooisi. kai diaxeuchthōsi tōn adelphōn akontes, kai tēn kakēn nikēn nichēusōsi to mē pathein chindyneu-

Here is Eleazar, the first-fruits of those who suffered before Christ, as Stephen is of those after Christ: a priest and an old man, grey in hair and grey in wisdom; who formerly offered sacrifice and prayed for the people, and now offers himself to God as a most perfect victim, a purification for the whole people, an auspicious prelude to the contest, an exhortation both speaking and silent; and who offers also the seven boys, the fruits of his own training, a living sacrifice, holy, acceptable to God, more splendid and purer than every sacrifice of the Law. For to count the children’s deeds to the father’s credit is most lawful and just. There are noble and great-souled boys, noble offshoots of a noble mother, ambitious contenders for the truth, loftier than the times of Antiochus, true disciples of the Law of Moses, exact guardians of their ancestral customs, a number praised among the Hebrews and honoured by the mystery of the seventh day’s rest; breathing one thing, looking to one thing, knowing one way of life, death for God; brothers no less in soul than in body, jealous of one another for death (O the wonder!), snatching at tortures as at treasures, facing danger first for the Law, their tutor; less afraid of the tortures applied than eager for those still left; fearing this one thing, that the tyrant might weary, and some of them depart uncrowned and be separated from their brothers against their will, and win the evil victory of escaping suffering …

Textual problem in this passage: see the notes.

Acts 7:54–60 (allusion, medium confidence) · Rom 12:1 (quotation, high confidence) · Gal 3:24 (echo, low confidence)

Notes and citation

Summary: Eleazar the priest, first martyr before Christ as Stephen was after him, offers himself and his pupils, the seven brothers, who are united in eagerness to die for God’s Law.

Gregory calls Eleazar a priest (as 4 Macc 5:4; 2 Macc 6:18 calls him a scribe) and presents the seven brothers as the fruit of his training, his “children”; a note of Migne’s in the scan gives a variant “disciples”. “A number honoured by the mystery of the seventh day’s rest”: seven. Migne’s Latin and notes interleaved in the scan are not translated; the section breaks off at the end (“…”). Scripture: Acts 7:54–60; Rom 12:1; Gal 3:24.

Extrabiblical texts: 2 Macc 6:18-6.31 (2 Maccabees [in RC, EO canons]; allusion); 4 Macc 5:4 (4 Maccabees; allusion); 2 Macc 7:1-7.41 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.3 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-3

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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.

15.4PG 35

Μήτηρ ἐκεῖ νεανεχὴ καὶ γενναέα, φιλόπα!:ς ὁμοῦ καὶ φιλόθεος, καὶ τὰ μητρῷα σπλάγχνα σπαραπσομένη παρὰ τὸ εἰκὸς τῆς φύσεως. Οὐ γὰρ πάσχοντας ἡλέει τοὺς παῖδας, ἀλλ᾽ ἢγωνία τὸ μὴ παθεῖν· οὐδὲ τοὺς ἀπελθόντας ἐπόθει μᾶλλον, ἢ προστεθῆναι τοὺς ὑπολειφθέντας ηὔχετο· καὶ τούτων ἦν αὐτῇ. πλείων ὁ λόγος, ἣ τῶν μεταστάντων. Τῶν μὲν γὰρ ἀμφίθολος ἡ πάλη, τῶν δὲ ἀσφαλὴς ἢ κατάλυσις· καὶ τοὺς μὲν ἤδη Θεῷ παρετίθετο, τοὺς δὲ ὅπως λάὅῃ Θεὸς ἐφρόντιζεν. Ὧ ψυχῆς ἀνδρείας ἐν γυναικείῳ τῷ σώματι! ὦ θαυμασίας ἐπιδόσεως καὶ μεγαλοψύχου ὦ τῆς ᾿Αὐραμιαίου θυσίας ἐκείνης εἰ μή τι τολμητέον, καὶ μεῖζον ! Ὁ μὲν γὰρ ἕνα προσάγει προθύμως, εἰ καὶ τὸν μονογενῆ, καὶ τὸν ἐκ τῆς ἐπαγγελίας, καὶ εἰς ὃν ἡ ἐπαγγελία· καὶ τὸ μεῖζον, ὅτι μὴ τοῦ γένους μόνον, ἀλλὰ καὶ τῶν τοιοὕτων θυμάτων, ἀπαρχὴ καὶ ῥίζα καθίσταται· ἡ δὲ δῆμον ὅλων παίδων χαθιέρωσε τῷ Θεῷ, νικήσασα καὶ μητέρας, καὶ ἱερέας, τοῖς θύμασι προθύμοις εἰς σφαγὴν, ὁλοχαυτώμασι λογικοῖς, ἱερείοις ἐπειγομένοις· ἣ μαστοὺς παρεδείχνυ καὶ ἀνατροφῖς ὑπεμλίμνησχε, καὶ προέτεινε τὴν πολιὰν, καὶ τὸ γῆρας ἀνθ᾽ ἰκετηρίας προὐδάλλετο· οὐ σω- ξ8:6. ἸῃλῖΓ65, πὸ φΑσογιίοίθ8, υἱοι δά τηρίαν ζητοῦσα, τὸ δὲ παθεῖν ἐπείγουσα, καὶ κίνδυνον ἡγουμένη τὴν ἀναθολὴν, οὐ τὸν θάνατον ᾿ ἣν οὐβαν ἐποίησεν· οὐκ ἀρθρέμθολα προτεινόμενα, πέλται, οὐκ ἀχμαὶ σιδηρῶν ὀνύχων, οὐ ξίφη θηγόμενα, οὐ λέδητες ζέοντες οὐ πῦρ ἐγειρόμενον, οὐ τύραννος ἀπειλῶν, οὐ δῆμος, οὐ δορυφόρος κατεπείγων οὐ γένος ὁρώμενον, οὐ μέλη διασπώμενα, οὐ σάρκες ξαινόμεναι, οὐκ αἵματος ὀχετοὶ ῥέοντες, οὗ νεότης δαπανωμένη, οὐ τὰ παρόντα δεινὰ, οὐ τὰ ποροσδοχώμενα χαλεπά καὶ ὃ τοῖς ἄλλοις βαρύτατόν ἐστιν ἐν τοῖς τοιούτοις, ἧ τοῦ κινδύνου παρέχτασις, τοῦτο ἐκείνῃ τὸ κουφότατον ἦν· ἑἐνετρύφα γὰρ τῷ θεάματι· καὶ γάρ πως καὶ τριδὴν ἐνεποίει κοῖς πάθεσιν, οὐ τὸ ποικίλον τῶν προσαγομένων βασάνων μόνον, ὧν πασῶν, ὡς οὐδὲ εἷς μιᾶς, κατεφρόνουν ἀλλὰ καὶ οἱ τοῦ διώκτου λόγοι πολυειδεῖς ὄνΧινοῦντος. πρὸς τὸ τυχεῖν ὧν ἤλπιζε :

Mētēr ekei neanechē kai gennaea, philopa!:s homou kai philotheos, kai ta mētrǭa splanchna sparapsomenē para to eikos tēs physeōs. Ou gar paschontas hēleei tous paidas, all᾽ ēgōnia to mē pathein; oude tous apelthontas epothei mallon, ē prostethēnai tous hypoleiphthentas ēucheto; kai toutōn ēn autę̄. pleiōn ho logos, hē tōn metastantōn. Tōn men gar amphitholos hē palē, tōn de asphalēs ē katalysis; kai tous men ēdē Theǭ paretitheto, tous de hopōs laoę̄ Theos ephrontizen. Hō psychēs andreias en gynaikeiǭ tǭ sōmati! ō thaumasias epidoseōs kai megalopsychou ō tēs ᾿Auramiaiou thysias ekeinēs ei mē ti tolmēteon, kai meizon ! Ho men gar hena prosagei prothymōs, ei kai ton monogenē, kai ton ek tēs epangelias, kai eis hon hē epangelia; kai to meizon, hoti mē tou genous monon, alla kai tōn toioutōn thymatōn, aparchē kai rhiza kathistatai; hē de dēmon holōn paidōn chathierōse tǭ Theǭ, nikēsasa kai mēteras, kai hiereas, tois thymasi prothymois eis sphagēn, holochautōmasi logikois, hiereiois epeigomenois; hē mastous paredeichny kai anatrophis hypemlimnēsche, kai proeteine tēn polian, kai to gēras anth᾽ iketērias proudalleto; ou sō- x8:6. Ię̄liG65, po phAsogiioith8, huioi da tērian zētousa, to de pathein epeigousa, kai kindynon hēgoumenē tēn anatholēn, ou ton thanaton ᾿ hēn ouban epoiēsen; ouk arthremthola proteinomena, peltai, ouk achmai sidērōn onychōn, ou xiphē thēgomena, ou ledētes zeontes ou pyr egeiromenon, ou tyrannos apeilōn, ou dēmos, ou doryphoros katepeigōn ou genos horōmenon, ou melē diaspōmena, ou sarkes xainomenai, ouk haimatos ochetoi rheontes, hou neotēs dapanōmenē, ou ta paronta deina, ou ta porosdochōmena chalepa kai ho tois allois barytaton estin en tois toioutois, hē tou kindynou parechtasis, touto ekeinę̄ to kouphotaton ēn; heenetrypha gar tǭ theamati; kai gar pōs kai tridēn enepoiei kois pathesin, ou to poikilon tōn prosagomenōn basanōn monon, hōn pasōn, hōs oude heis mias, katephronoun alla kai hoi tou diōktou logoi polyeideis onChinountos. pros to tychein hōn ēlpize :

There is a mother, young in spirit and noble, loving her children and loving God at once, her mother’s heart torn beyond what nature would expect. For she did not pity her children as they suffered, but was in agony lest they should not suffer; nor did she long for those who had departed so much as she prayed that those who were left might be added to them; and she took more thought for these than for those who had gone. For the struggle of the one was uncertain, but the release of the others was secure; the ones she had already committed to God, but for the others she was anxious how God might receive them. O manly soul in a woman’s body! O wonderful and great-souled offering! O that sacrifice of Abraham, unless one may dare to say that this is even greater! For he offers one son readily, though his only-begotten, the son of the promise and the one to whom the promise belonged; and, what is greater, he becomes the first-fruits and root not only of the race but of such sacrifices. But she consecrated to God a whole people of children, surpassing both mothers and priests, with victims eager for the slaughter, rational whole burnt offerings, sacrifices pressing forward. She showed them her breasts and reminded them of their nursing, held out her grey hair and put forward her old age as a supplication, not seeking their safety but urging them to suffer, and counting delay, not death, the danger. Nothing made her shrink: not the racks set before her, nor …, nor the points of iron claws, nor swords being sharpened, nor boiling cauldrons, nor fire being kindled, nor the tyrant threatening, nor the people, nor the bodyguard pressing on, nor her family looking on, nor limbs torn apart, nor flesh being carded, nor streams of blood flowing, nor youth being consumed, nor present terrors, nor the hardships expected. And what is heaviest to others in such things, the prolonging of the danger, this was the lightest to her, for she delighted in the sight. And what made the sufferings last long was not only the variety of the tortures applied, all of which they despised as no one else despises one, but also the persecutor’s many-sided words, … trying to obtain what he hoped for …

Gen 22:1–14 (allusion, high confidence) · Heb 11:17 (allusion, high confidence) · Rom 12:1 (echo, medium confidence)

Notes and citation

Summary: The mother of the seven, nobler than Abraham who offered one son, urges all her children to suffer for God and is unmoved by every torture.

“Nothing made her shrink” renders by sense a garbled clause in the scan, and one item in the list of torture instruments is garbled (“…”). The section breaks off at the end (“…”). Migne’s Latin interleaved in the scan is not translated. Scripture: Gen 22:1–14; Heb 11:17; Rom 12:1. The mother’s speech and the tortures: 2 Macc 7; 4 Macc 14:11–16:25.

Extrabiblical texts: 2 Macc 7:20-7.29 (2 Maccabees [in RC, EO canons]; allusion); 4 Macc 14:11-16.25 (4 Maccabees; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.4 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-4

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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.

15.5PG 35

Καὶ μέντοι καὶ τῶν παίδων αἱ πρὸς τὸν τύραν- ᾳ, Υ͂. Αἱ νότὸ τὰ ΠΙίοταπι δὰ ἰὐγϑπ ΠῚ ΓΟΒΡΟΠδἰ8 νον ἀποκρίσεις, τοσοῦτον ἔχουσαι τὸ σοφὸν ὁμοῦ καὶ γενναῖον, ὥστε μικρὰ μὲν εἶναι πρὸς τὴν ἐκείνων καρτερίαν ἅπαντα τὰ τῶν ἄλλων καλὰ εἰς ὃν αυναχθέντα μικρὰν δὲ τὴν καρτερίαν πρὸς τὴν ἐκείνων ἐν λόγοις σύνεσιν· καὶ τῶν αὐτῶν εἶναι μόνων, πάσχειν τε οὕτω καὶ φιλοσύφεῖν ἐν ταῖς ἀποχρίσεσι πρὸς τὰς τοῦ διώκοντος ἀπειλὰς, καὶ τοὺς προτεινομένους φόὄους, ὧν οὐδενὸς ἡττῶντο οἱ γενναῖοι παῖδες, καὶ ἡ γενναιοτέρα τεκοῦσα· πάντων δὲ ἑαντὴν ὑπεράνω θεῖσα, καὶ τῷ φίλτρῳ τὸν θυμὸν μίξασα, καλὸν ἐντάφιον δίδωσι τοῖς παισὶν ἑαυτὴν, ἐπαπεχθοῦσα τοῖς προαπελθοῦσι· καὶ τοῦτο πῶς; ἐκουσίως ἐπὶ τοὺς κινδύνους κω· καὶ μεθ᾽ οἵων τῶν ἐπιταφίων᾽; Καλοὶ μὲν γὰρ καὶ οἱ τῶν παίδων πρὸς τὸν τύραννον λόγοι, καὶ καλῶν κάλλιστοι· πῶς γὰρ οὔ ; μεθ᾽ ὧν παρετάξαντο, καὶ οἷς τὸν τύραννον ἔθαλον ( καλλίους δὲ . Λέδητες ζέοντες. ἴῃ’ ἀπὸ οοι!., οὐ λέθητες, οὐ θῆρες ζέοντες, ποῖ! ἰΘμ6ῖ68, [Ὡγδηΐ6 ΟΝ ν σῶμα ψαύσειεν ἄναγνον ἁγνοῦ καὶ γενναίου σωμαηὐἰθυς δορὶ ἐΔρ ἰ6 Θυδιανὶ5 δῖ ρυ!οἢ τὶ φυοᾳυς, καὶ (|) οἱ τῆς μητρὸς, καὶ παραχληξιχοὶ πρότερον, καὶ ὕστερον ἐπιτάφιοι. Τίνες οὖν οἱ τῶν αίδων λόγοι ; Καλὸν γὰρ ἀπομνημονεῦσαι καὶ τούτων ὑμῖν, ἵν᾽ ἔχητε τύπον, ὥσπερ ἀθλήσεως, οὕτω καὶ λόγων μαρτυριχῶν ἐν τοῖς τοιγύτοις καιροῖς. Αλλου μὲν ἄλλοι, καὶ ὡς ἕκαστον οἱ τοῦ διώκοντος λόγοι, ἣ τῶν κινδύνων ἡ τάξις, ἣ τῆς ψυχῆς τὸ φιλότιμον ὥπλιζεν - ὡς δ᾽ οὖν τύπῳ περιλαύεῖν ἧσαν τοιοῦτοι· ε Ἡμῖν, ᾿Αντίοκε, καὶ πάντες οἱ περιεστηχότες, εἷς μὲν βασιλεὺς ὁ Θεὸς, παρ᾽ οὗ γεγόναμεν, καὶ πρὸς ὃν ἐπιστρέψομεν. Εἷς δὲ νομοθέτης ὁ Μωῦσῆς, ὃν οὐ προδώσομεν, σὐδὲ χαθυδρίσομεν᾽ οὐ μὰ τοὺς ὑπὲρ ἀρετῆς τοῦ ἀνδρὸς κινδύνους, καὶ τὰ πολλὰ θαύματα, οὐδ᾽ ἂν ἡμῖν ἄλλος ᾿Αντίοχος ἀπειλῇ σου χαλεπώτερος. Μία δὲ ἀσφάλεια, τῆς ἐντολῆς ἢ τήρησις, καὶ τὸ μὴ ῥαγῆναι τὸν νόμον, ᾧ τετειχίσμεθα. Μία δὲ δόξα, τὸ δόξης ἁπάσης ὑπεριδεῖν ἐπὶ τηλικούτοις. Εἷς δὲ πλοῦτος, τὰ ἑλπιζόμενα· φοδερὸν δὲ οὐδὲν, ἣ τὸ φοθηθῆναΐί τι πρὸ Θεοῦ. Μετὰ τούτων παρατετάγμεθα τῶγ λογισμῶν, καὶ οὕτως ὡπλίσμεθα· πρὸς τοιούτοὺς σοι νεανίας ὁ λόγος. Ἡδὺ μὲν καὶ ὁ κόσμος οὗτος, καὶ τὸ πατρῷον ἔδαφος, καὶ φίλοι, καὶ συγγενεῖς, καὶ ἡλικιῶται, καὶ ὁ ναὸς οὗτος τὸ μέγα καὶ πΞἪριθδόητον ὄνομα, καὶ πανηγύρεις πατρικαὶ, καὶ μυστήρια, καὶ πάντα οἷς ἡμεῖς τῶν ἄλλων διαφέρειν δοκοῦμεν. Οὔπω δὲ ἡδίω Θεοῦ, καὶ τῶν ὑπὲρ τοῦ καλοῦ κινδύνων μὴ τοῦτο νομίσῃς. Κόσμος τε γὰρ ἄλλος ἡμῖν, πολὺ τῶν ὁρωμένων ὑψηλότερός τε καὶ μονιμώτερος ᾿ πατρίς τε ἡ ἄνω ᾿ἱερουσαλὴμ, ἦν ἀἱ [ωυνολὶυυ5 βογπιο πϑροι πὶ δαοιπάις (Ο οὐδεὶς ᾿Αντίοχος πολιορχήσει, οὐδὲ προσδοκήσει παραστήσεσθαι, ἡ καρτερὰ καὶ ἀνάλωτος. Συγγένεια ὅξ, ἡ ἔμπνευσις, καὶ οἱ κατ᾽ ἀρετὴν γεννηθέντες. Φίλοι δὲ, προφῆται, καὶ πατριάρχαι, παρ᾽ ὧν ἡμῖν καὶ ὁ τύπος τῆς εὑσεδείας. ᾿Ἡλικιῶται δὲ, οἱ σήμερον ἡμῖν συγχινδυνεύοντες, καὶ τὴν καρτερίαν ὁμόχρονοι. Ναοῦ δὲ, οὐρανὸς μεγαλοπρεπέστερος, πανήγυρις δὲ, ἀγγέλων χοροστασία (δ)᾽ καὶ μυστήριον ἕν μέγα, καὶ μέγιστον, καὶ τοῖς πολλοῖς ἀπόκρυφον, ὁ Θεὸς, πρὸς ὃν βλέπει καὶ τὰ τῇδε μυστήρια. Σ΄, ε Παῦσα!: τοίνυν ὑπισχνούμενος ἡμῖν τὰ μικρὰ, καὶ τοῦ μηδενὸς ἄξια. Οὐ γὰρ τιμησόμεθα τοῖς ἀτίμοις, οὐδὲ κερδανοῦμεν ἐπιζήμια· οὐκ οὕτως ἀθλίως ἐμπορευσόμεθα. Παῦσαι καὶ ἀπειλῶν, ἢ σου)ιηοία ᾿πογὰ σοι μ] οἰ πιι : ἤθη ἰΐα ἰηΠο! οἶτον ἀνταπετλήσομεν, ἐλέγξειν σου τὴν ἀσθένειαν, καὶ πρὸς τούτῳ τὰ ἡμέτερα κολαστήρια· ἔχομεν καὶ ἡμεῖς πῦρ, ᾧ τοὺς διώκτας χολάξομεν. Ὀΐξει πρὸς ἔθνη καὶ πόλεις εἶναί σοι τὸν ἀγῶνα, καὶ βασ:λέων τοὺς ἀνανδροτάτους, ὧν οἱ μὲν χρατήσουσιν, οἱ δὲ ἴσως ἡττηθήσονται ; οὐδὲ γὰρ περὶ τηλικούτων αὐτοῖς ὁ κίνδυνος. Πρὸς νόμον Θεοῦ παρατάσσῃ, πρὸς πλάκας θεοχαράχτους, πρὸς πάτρια καὶ λόγῳ καὶ χρόνῳ τετιμημένα, πρὸς ἀδελφοὺς ἑπτὰ μιᾷ ψυχῇ συνδεδεμένους, ἑπτὰ τροπαίοις σε στηλιτεύσοντας· ὧν χρατῆῇσαι μὲν οὐ μέγα, ἡττηθῆναι δὲ καὶ λίαν αἰσχρόν. Ἐκείνων ἐσμὲν καὶ γένος καὶ μαθηταὶ, οὗς στύλος πυρὸς καὶ νεφέλης ὡδήγει οἷς θάλασσα διίστατο, καὶ ποταμὸς ἴστατο καὶ ἥλιος ἀνεχόπτετο, καὶ ἄρτος ὕετο, καὶ χειρῶν ἔχτασις ἐτροθῆρες ἡττῶντο, καὶ πῦρ οὐκ ἥπτετο, καὶ βασιλεῖς ἀπήεσαν τὸ γενναῖον θαυμάζοντες. Εἴπωμέν τι καὶ τῶν σοὶ γνωρίμων· Ἐλεαζάρου μύσται ἡμεῖς, οὗ τὴν ἀνδρείαν ἔγνως. Προηγωνίσατο πατὴρ, ἐπαγωνιοῦνται παῖδες· ἀπῆλθεν ὁ ἱερεὺς, ἐπακολουθήσει τὰ θύματα ᾿ πολλὰ δεδίττῃ, πρὸς πλείω παρταῖς ἀπειλαῖς; τί καὶ πεισόμεθα ; Οὐδὲν ἰσχυρότερον τῶν πάντα παθεῖν ἑτοίμων. Ὦ δήμιοι τί μὲλἀναμένετε ; Ποῦ τὰ ξίφη ; ποῦ τὰ δεσμά; ζητῶ τὸ τάχος. Πλεῖον ἀναπτέσθω τὸ πῦρ, οἱ θῆρες ἕνερἔστω βασιλικὰ καὶ πολυτελέστερα. Ἐγὼ πρωτότοκός εἶμι, πρῶτόν με καθιέρωσον· ἐγὼ τελευταῖος, ἡ τάξις ἐναμειφθήτω ; ἔστω τις καὶ τῶν μέσων ἐν πρώτοις, ἵνα τιμηθῶμεν ἰσομοιρίᾳ. Φείδῃ δέ; προσδοκᾶς τʼ τυχὸν καὶ τῶν ἐναντίων ; Πάλιν καὶ πολλάκις ἐροῦμεν τὸν αὑτὸν λόγον᾽ Οὐ μιαροφαγήσομεν, οὐκ τοῖς σοῖς ἡμεῖς εἴξωμεν Κεφάλαιον τοῦ λόγου· Ἢ κχαινότερα ἐπινόησον κολαστήρια, ἣ τὰ παρόντα Πρὸς τούτῳ τά. Οοἰἶδι. πρὸς τοῦτο ἕτι μι Ποταμὸς ἵστατο, οἷς. ποταμὸς ἀνἐχόπτετο, καὶ ἥλιος ἵστατο. Ἑτροποῦτο. ὕνο Βοᾳ., οἱ ἐτρέΟοἱκὶ. Ρᾷγ., (οιμὺ., οἷο. ἢ) οἱ ., τυχών. ΒΙΠΙυς :

Kai mentoi kai tōn paidōn hai pros ton tyran- ą, Y. Hai noto ta PIiotapi da iygϑp PI GOBROPdi8 non apokriseis, tosouton echousai to sophon homou kai gennaion, hōste mikra men einai pros tēn ekeinōn karterian hapanta ta tōn allōn kala eis hon aunachthenta mikran de tēn karterian pros tēn ekeinōn en logois synesin; kai tōn autōn einai monōn, paschein te houtō kai philosyphein en tais apochrisesi pros tas tou diōkontos apeilas, kai tous proteinomenous phooous, hōn oudenos hēttōnto hoi gennaioi paides, kai hē gennaiotera tekousa; pantōn de heantēn hyperanō theisa, kai tǭ philtrǭ ton thymon mixasa, kalon entaphion didōsi tois paisin heautēn, epapechthousa tois proapelthousi; kai touto pōs? ekousiōs epi tous kindynous kō; kai meth᾽ hoiōn tōn epitaphiōn᾽? Kaloi men gar kai hoi tōn paidōn pros ton tyrannon logoi, kai kalōn kallistoi; pōs gar ou ? meth᾽ hōn paretaxanto, kai hois ton tyrannon ethalon ( kallious de . Ledētes zeontes. ię̄’ apo ooi!., ou lethētes, ou thēres zeontes, poi! iThm6i68, [Hōgdēï6 ON n sōma psauseien anagnon hagnou kai gennaiou sōmaēuithys dori eDr i6 Thydiani5 di ry!oē ti phyoąus, kai (|) hoi tēs mētros, kai parachlēxichoi proteron, kai hysteron epitaphioi. Tines oun hoi tōn aidōn logoi ? Kalon gar apomnēmoneusai kai toutōn hymin, hin᾽ echēte typon, hōsper athlēseōs, houtō kai logōn martyrichōn en tois toigytois kairois. Allou men alloi, kai hōs hekaston hoi tou diōkontos logoi, hē tōn kindynōn hē taxis, hē tēs psychēs to philotimon hōplizen - hōs d᾽ oun typǭ perilauein hēsan toioutoi; e Hēmin, ᾿Antioke, kai pantes hoi periestēchotes, heis men basileus ho Theos, par᾽ hou gegonamen, kai pros hon epistrepsomen. Heis de nomothetēs ho Mōysēs, hon ou prodōsomen, syde chathydrisomen᾽ ou ma tous hyper aretēs tou andros kindynous, kai ta polla thaumata, oud᾽ an hēmin allos ᾿Antiochos apeilę̄ sou chalepōteros. Mia de asphaleia, tēs entolēs ē tērēsis, kai to mē rhagēnai ton nomon, hǭ teteichismetha. Mia de doxa, to doxēs hapasēs hyperidein epi tēlikoutois. Heis de ploutos, ta helpizomena; phoderon de ouden, hē to phothēthēnaïi ti pro Theou. Meta toutōn paratetagmetha tōg logismōn, kai houtōs hōplismetha; pros toioutous soi neanias ho logos. Hēdy men kai ho kosmos houtos, kai to patrǭon edaphos, kai philoi, kai syngeneis, kai hēlikiōtai, kai ho naos houtos to mega kai pXĒrithdoēton onoma, kai panēgyreis patrikai, kai mystēria, kai panta hois hēmeis tōn allōn diapherein dokoumen. Oupō de hēdiō Theou, kai tōn hyper tou kalou kindynōn mē touto nomisę̄s. Kosmos te gar allos hēmin, poly tōn horōmenōn hypsēloteros te kai monimōteros ᾿ patris te hē anō ᾿hierousalēm, ēn hai [ōynoliyy5 bogpio pϑroi pi daoipais (O oudeis ᾿Antiochos poliorchēsei, oude prosdokēsei parastēsesthai, hē kartera kai analōtos. Syngeneia hox, hē empneusis, kai hoi kat᾽ aretēn gennēthentes. Philoi de, prophētai, kai patriarchai, par᾽ hōn hēmin kai ho typos tēs heusedeias. ᾿Hēlikiōtai de, hoi sēmeron hēmin synchindyneuontes, kai tēn karterian homochronoi. Naou de, ouranos megaloprepesteros, panēgyris de, angelōn chorostasia (d)᾽ kai mystērion hen mega, kai megiston, kai tois pollois apokryphon, ho Theos, pros hon blepei kai ta tę̄de mystēria. S΄, e Pausa!: toinyn hypischnoumenos hēmin ta mikra, kai tou mēdenos axia. Ou gar timēsometha tois atimois, oude kerdanoumen epizēmia; ouk houtōs athliōs emporeusometha. Pausai kai apeilōn, ē sou)iēoia ᾿poga soi m] oi pii : ēthē iïa iēPo! oiton antapetlēsomen, elenxein sou tēn astheneian, kai pros toutǭ ta hēmetera kolastēria; echomen kai hēmeis pyr, hǭ tous diōktas cholaxomen. Oïxei pros ethnē kai poleis einai soi ton agōna, kai bas:leōn tous anandrotatous, hōn hoi men chratēsousin, hoi de isōs hēttēthēsontai ? oude gar peri tēlikoutōn autois ho kindynos. Pros nomon Theou paratassę̄, pros plakas theocharachtous, pros patria kai logǭ kai chronǭ tetimēmena, pros adelphous hepta mią psychę̄ syndedemenous, hepta tropaiois se stēliteusontas; hōn chratēę̄sai men ou mega, hēttēthēnai de kai lian aischron. Ekeinōn esmen kai genos kai mathētai, hous stylos pyros kai nephelēs hōdēgei hois thalassa diistato, kai potamos istato kai hēlios anechopteto, kai artos hyeto, kai cheirōn echtasis etrothēres hēttōnto, kai pyr ouk hēpteto, kai basileis apēesan to gennaion thaumazontes. Eipōmen ti kai tōn soi gnōrimōn; Eleazarou mystai hēmeis, hou tēn andreian egnōs. Proēgōnisato patēr, epagōniountai paides; apēlthen ho hiereus, epakolouthēsei ta thymata ᾿ polla dedittę̄, pros pleiō partais apeilais? ti kai peisometha ? Ouden ischyroteron tōn panta pathein hetoimōn. Ō dēmioi ti melanamenete ? Pou ta xiphē ? pou ta desma? zētō to tachos. Pleion anaptesthō to pyr, hoi thēres henerestō basilika kai polytelestera. Egō prōtotokos eimi, prōton me kathierōson; egō teleutaios, hē taxis enameiphthētō ? estō tis kai tōn mesōn en prōtois, hina timēthōmen isomoirią. Pheidę̄ de? prosdokas tʼ tychon kai tōn enantiōn ? Palin kai pollakis eroumen ton hauton logon᾽ Ou miarophagēsomen, ouk tois sois hēmeis eixōmen Kephalaion tou logou; Ē kchainotera epinoēson kolastēria, hē ta paronta Pros toutǭ ta. Ooiidi. pros touto heti mi Potamos histato, hois. potamos anechopteto, kai hēlios histato. Hetropouto. hyno Boą., hoi etreOoiki. Rąg., (oimy., hoio. ē) hoi ., tychōn. BIPIys :

And indeed the boys’ answers to the tyrant had so much wisdom and nobility together that all the fine deeds of others gathered into one are small beside their endurance, and their endurance is small beside the understanding of their words; and it belonged to them alone both to suffer so and to reason so wisely in their answers to the persecutor’s threats and the terrors held out, none of which defeated the noble boys, nor their still nobler mother. Setting herself above everything and mixing courage with affection, she gives herself to her children as a fine burial gift, hastening after those who had gone before. And how? By going willingly to the dangers …; and with what funeral speeches! Fine indeed were the boys’ words to the tyrant, the finest of fine things (how could they not be, the words with which they took the field and with which they struck the tyrant?); but finer still were the mother’s, words of exhortation before and funeral words after. What, then, were the boys’ words? For it is good to recall these too for you, so that you may have a model not only of contest but also of martyrs’ words in such times. Different words armed different brothers, as the persecutor’s words to each, or the order of the dangers, or the ardour of each soul prompted; but to give them in outline, they were like this: “For us, Antiochus, and all you who stand around, there is one king, God, from whom we came to be and to whom we shall return. There is one lawgiver, Moses, whom we will not betray or insult, no, by the dangers that man faced for virtue and by his many wonders, not even if another Antiochus more terrible than you threatened us. There is one safety, the keeping of the commandment, and not breaching the Law, by which we are walled about. There is one glory, to despise all glory for such things. There is one wealth, the things hoped for; and nothing is fearful except to fear anything before God. With these thoughts we are drawn up for battle, and so we are armed: such are the young men you have to deal with. This world is sweet, and our native soil, and friends, and kin, and companions of our age, and this temple, a great and renowned name, and our ancestral festivals and mysteries, and all the things by which we seem to excel others; but they are not sweeter than God and than dangers for what is good: do not think it. For we have another world, far loftier and more lasting than the visible one; a homeland, the Jerusalem above, which no Antiochus will besiege or hope to subdue, strong and impregnable; for kinship, the divine inbreathing and those born according to virtue; for friends, the prophets and patriarchs, from whom we have the pattern of piety; for companions of our age, those who share the danger with us today, contemporaries in endurance; for a temple, heaven, more magnificent; for a festival, the dance of the angels; and one mystery, great and greatest, hidden from the many, God, to whom even the mysteries here look. [6] Stop, then, promising us small things worth nothing. We will not be honoured by what is without honour, nor gain what brings loss; we will not trade so wretchedly. Stop threatening too, or we will threaten you in return …: to expose your weakness, and besides this, our own punishments; we too have fire with which we will punish persecutors. Do you think your contest is against nations and cities, and the most unmanly of kings, some of whom will win and some perhaps be defeated? For them the danger is not about such great things. You are drawn up against the Law of God, against tablets engraved by God, against ancestral customs honoured by reason and by time, against seven brothers bound together by one soul, who will set you up as a public example with seven trophies; to defeat them is no great thing, but to be defeated by them is very shameful. We are the race and the disciples of those whom a pillar of fire and of cloud led; for whom the sea parted and a river stood still and the sun was stayed and bread rained down, and the stretching out of hands put enemies to flight, wild beasts were defeated, fire did not touch them, and kings went away marvelling at their nobility. Let us mention also something known to you: we are initiates of Eleazar, whose courage you have come to know. The father fought first; the sons will fight after him; the priest has gone, the victims will follow. You frighten us with many things; we are prepared for more. What more can you threaten? What shall we suffer? Nothing is stronger than those ready to suffer everything. Executioners, why do you delay? Where are the swords? Where are the chains? I ask for speed. Let the fire be kindled higher; let the beasts …; let [the tortures] be royal and more costly. I am the firstborn: sacrifice me first. I am the last: let the order be reversed. Let one of the middle ones be among the first, so that we may be honoured with an equal share. Are you sparing us? Do you perhaps expect the opposite? Again and again we will say the same word: we will not eat unclean food; we will not yield to your … The sum of what we say: either devise newer punishments, or …”

Textual problem in this passage: see the notes.

Exod 31:18 (allusion, high confidence) · Gal 4:26 (allusion, high confidence) · Heb 12:22 (echo, medium confidence) · Gen 2:7 (echo, low confidence) · Exod 13:21 (allusion, high confidence) · Exod 14:21 (allusion, high confidence) · Josh 3:16 (allusion, high confidence) · Josh 10:12–13 (allusion, high confidence) · Exod 16:4 (allusion, high confidence) · Exod 17:11–12 (allusion, high confidence) · Dan 6:22 (allusion, high confidence) · Dan 3:27 (allusion, high confidence) · Lev 11:1–47 (echo, medium confidence)

Notes and citation

Summary: Gregory gives in outline the brothers’ answers to Antiochus: one King, one lawgiver, one glory; their homeland is the Jerusalem above, and they are ready for any torture rather than break the Law.

Gregory says he gives the brothers’ words “in outline”: the speeches are his own composition on the basis of 2 Macc 7 and 4 Macc 8–12. “[6]” marks a numeral (Σ΄) surviving in the scan. Lines are lost in the scan in several places (“…”; bracketed words supplied by sense); Migne’s Latin and textual notes interleaved in the scan are not translated. “The divine inbreathing” renders ἡ ἔμπνευσις (cf. Gen 2:7). Scripture: Exod 31:18; Gal 4:26; Heb 12:22; Exod 13:21; Exod 14:21; Josh 3:16; Josh 10:12–13; Exod 16:4; Exod 17:11–12; Dan 6:22; Dan 3:27; Dan 3:28–29 and 6:25–27; Lev 11.

Extrabiblical texts: 2 Macc 7:1-7.42 (2 Maccabees [in RC, EO canons]; allusion); 4 Macc 8:1-12.19 (4 Maccabees; allusion)

Topics: Martyrdom, Persecution

Cite (SBL): Gregory of Nazianzus, Or. 15.5 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-5

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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.

15.7PG 35

Ταῦτα μὲν πρὸς τὸν τύραννον. δὲ ἀλλήλοις ξει παροτρύνοντες, υἱ ᾿π Δεῖα υἴυ0 οοἰιυ δ! Μετ᾿ αὐτῶν. Οιλίιον μετὰ τῶν. Ποιήσωμεν ... τὴν διάλυσιν. ΒΙ}Π1}Π05, ε φυδηιἀΟ55810 Οὐἶ5 ΠΟΥ ἐπτὶ ; βαρ πίον οἰ] λυ, Οὐ. Ρᾶγ., δἷο., πές νογιῖς ΒΗΠ ἰτθο ἴῃ ΒΔ8., διεχελεύοντο ἃ δὲ παρεῖχον ὁρᾷν, ὡς καλά τε καὶ ἵερχ, καὶ παντὸς ἄλλου θεάματος καὶ ἀχούσματος ἡδίω τοῖς φιλοθέοις !·Ἔγωγ᾽ οὖν αὑτὸς ἡδονῆς ἐμπὶμπλαμαι μνημονεύων, καὶ μετ᾽ αὐτῶν ἀθλούντων εἰμὶ τῇ διανοίᾳ, καὶ τῷ διηγήματι χαλλωπίξομαι. ριφτἦν, ὡς ἐπ᾽ ἄθλοις τετελεσμένοις· ε Ἴωμεν, ἀδελφοὶ, πρὸς τοὺς κινδύνους, ἐδόων, ἴωμεν, ἐπειγώμεθα, ἕως ζέει καθ᾽ ἡμῶν ὁ τύραννος, μή τι μαλαχισθῇ, καὶ ζευμιωθῶμεν. τὴν σωτηρίαν. Πανδαισία πρόχευται μὴ ἀπολειφθῶμεν. Καλὸν μὲν καὶ συνοικοῦντες ἀλλήλοις ἀδελφοὶ, καὶ συμποσιάξοντες, καὶ συνασπίξοντες· κάλλιον δὲ ὑπὲρ ἀρετῆς συγχινδυνεύοντες. Εἰ μὲν οἷόν τε ἦν, καὶ τοῖς σώμασιν ἂν ἡγωνισάμεθα ὑπὲρ τῶν πατρίων· ἔστι καὶ οὗτος τῶν ἐπαινετῶν ὁ θάνατος. Ἐπεὶ δὲ οὐ τούτου καιρὸς, αὐτὰ τὰ σώματα εἰσενέγκωμεν. Τί γάρ; Κἂν μὴ νῦν ἀποθάνωμεν, οὐ τεθνηξόμεθα πάντως ; οὐ τῇ γενέσει τὰ ὀφειλόμενα λειτουργήσομεν; Ποιήσωμεν τὴν ἀνάγκην. φιλοτιμίαν· σοφισώμεθα τὴν διάλυσιν τὸ κοινὸν. ἴδιον ποιησώμεθα : θανάτῳ ζωὴν ὠνησώμεθα Μή τις. οὖν ἡμῶν ἕστω φιλόψυχος, μηδὲ ἄτολμος. ᾿ΑἸτ)γνώτω καὶ τῶν ἄλλων ὁ τύραννος, ἡμῖν ἐντυχών. Τοῖς μὲν κινδύνοις τὴν τάξιν αὐτὸς ἐπιθήσει, ἡμεῖς δὲ ἐπιθὴς σομεν τέλος τοῖς διωκομένοις μηδὲν περὶ τούτου διαφερώμεθα τῇ ζέσει τῆς προθυμίας. Καὶ ὁ πρῶτος ἔσται τοῖς ἄλλοις ὁδὸς, καὶ ὁ τελευταῖος σφραγὶς ἀθλήσεως. Ἡμῖν δὲ τοῦτο ἐμπεπήχθω πᾶσιν ὁμοίως, πανοιχεσίᾳ στεφανωθῆναι, καὶ μή τινα λαθεῖν μέρἶδα ἐξ ἡμῶν τὸν διώκτην, ἵν᾽ ὡς πᾶσιν ἐγχαυχήσηται τῷ ἑνὶ, φλεγμαίνων τῇ πονηρίᾳ. Φανῶμεν ἀλλήλων ἀδελφοὶ, καὶ τῇ γενέσει, καὶ τῇ μεταστάσει· καὶ πάντες, ὡς εἷς, κινδυνεύσωμεν, καὶ ἀντὶ πάντων ἕχαλούθησον· ἱἱερουσαλὴμ, θάψον τοὺς ἑαυτῆς νεκροὺς μεγαλοπρεπῶς, ἄν τι τοῖς τάφοις ὑπολειφθῇ Διηγοῦ τὰ ἡμέτερα, καὶ τοῖς ὕστερον δεέχνυ καὶ τοῖς σοῖς ἐρασταῖς τὸ τῆς μιᾶς γαστρὸς εὐσεδὲς Ναὶ ἀντὶ πάντων ἔκαστος. Νίοορί85 ΘΥΡΟΠΉ : ὑπὲρ ἀλλήλων ἀποθνήσκοντες· ἀἰΪΐ μγο 4ιἰ5Ἰοὴ χοιμητήριον,·Π]0Γ6 (Δ ΓΙδι Γ}}}ν μι ὴι εἰν,

Tauta men pros ton tyrannon. de allēlois xei parotrynontes, hui ᾿p Deia uiy0 ooiiy d! Met᾿ autōn. Oiliion meta tōn. Poiēsōmen ... tēn dialysin. BI}P1}P05, e phydēiaO55810 Oui5 POU epti ? bar pion oi] ly, Ou. Rag., dio., pes nogiis BĒP ittho ię̄ BD8., diecheleuonto ha de pareichon horąn, hōs kala te kai hierch, kai pantos allou theamatos kai achousmatos hēdiō tois philotheois !;Egōg᾽ oun hautos hēdonēs empimplamai mnēmoneuōn, kai met᾽ autōn athlountōn eimi tę̄ dianoią, kai tǭ diēgēmati challōpixomai. riphtēn, hōs ep᾽ athlois tetelesmenois; e Iōmen, adelphoi, pros tous kindynous, edoōn, iōmen, epeigōmetha, heōs zeei kath᾽ hēmōn ho tyrannos, mē ti malachisthę̄, kai zeumiōthōmen. tēn sōtērian. Pandaisia procheutai mē apoleiphthōmen. Kalon men kai synoikountes allēlois adelphoi, kai symposiaxontes, kai synaspixontes; kallion de hyper aretēs synchindyneuontes. Ei men hoion te ēn, kai tois sōmasin an hēgōnisametha hyper tōn patriōn; esti kai houtos tōn epainetōn ho thanatos. Epei de ou toutou kairos, auta ta sōmata eisenenkōmen. Ti gar? Kan mē nyn apothanōmen, ou tethnēxometha pantōs ? ou tę̄ genesei ta opheilomena leitourgēsomen? Poiēsōmen tēn anankēn. philotimian; sophisōmetha tēn dialysin to koinon. idion poiēsōmetha : thanatǭ zōēn ōnēsōmetha Mē tis. oun hēmōn hestō philopsychos, mēde atolmos. ᾿AIt)gnōtō kai tōn allōn ho tyrannos, hēmin entychōn. Tois men kindynois tēn taxin autos epithēsei, hēmeis de epithēs somen telos tois diōkomenois mēden peri toutou diapherōmetha tę̄ zesei tēs prothymias. Kai ho prōtos estai tois allois hodos, kai ho teleutaios sphragis athlēseōs. Hēmin de touto empepēchthō pasin homoiōs, panoichesią stephanōthēnai, kai mē tina lathein merida ex hēmōn ton diōktēn, hin᾽ hōs pasin enchauchēsētai tǭ heni, phlegmainōn tę̄ ponērią. Phanōmen allēlōn adelphoi, kai tę̄ genesei, kai tę̄ metastasei; kai pantes, hōs heis, kindyneusōmen, kai anti pantōn hechalouthēson; hiierousalēm, thapson tous heautēs nekrous megaloprepōs, an ti tois taphois hypoleiphthę̄ Diēgou ta hēmetera, kai tois hysteron deechny kai tois sois erastais to tēs mias gastros eusedes Nai anti pantōn ekastos. Nioori85 ThYROPĒ : hyper allēlōn apothnēskontes; aiÏï mgo 4ii5Ioē choimētērion,;P]0G6 (D GIdi G}}}n mi ēi ein,

These things they said to the tyrant; and to one another, urging each other on, they gave their commands. And what a sight they offered, how fine and holy, and sweeter to lovers of God than any other sight or sound! I myself am filled with pleasure as I recall it, and in mind I am with them as they contend, and I glory in the story. … as if for contests already won: “Let us go, brothers, to the dangers,” they cried; “let us go, let us hasten, while the tyrant is boiling against us, lest he soften and we be robbed of our salvation. A banquet of every good thing is set before us: let us not be left out. It is good for brothers to live together, to feast together, and to stand shield to shield; but it is finer to share danger for virtue. If it were possible, we would also have fought with our bodies for our ancestral laws; that too is a praiseworthy death. But since this is not the time for that, let us offer our very bodies. For what? Even if we do not die now, shall we not certainly die? Shall we not render to our birth what is owed? Let us make necessity a point of honour; let us turn our dissolution to wise account; let us make what is common our own; let us buy life with death. Let none of us, then, cling to life or lack courage. Let the tyrant learn about the rest of the people by meeting us. He will set the order of the dangers; we will set an end to the persecuted. Let us not quarrel over this in the heat of our eagerness. The first will be a road for the others, and the last the seal of the contest. Let this be fixed in all of us alike: to be crowned as a whole household, and not to let the persecutor take any part of us, so that he may boast over all because of one, inflamed with wickedness. Let us show ourselves brothers in birth and in departure alike; and let us all face danger as one, each for all … Jerusalem, bury your own dead magnificently, if anything is left for the tombs. Tell our story, and show to those after us and to those who love you the piety of one womb …”

Textual problem in this passage: see the notes.

Ps 133:1 (132:1 LXX) (echo, medium confidence)

Notes and citation

Summary: The brothers urge one another on to death together, resolved that none should fail, so that the whole household may be crowned and Jerusalem may tell their story.

Like the previous speeches, these words are Gregory’s own composition (cf. 4 Macc 9:23–24; 13:8–18). A line is lost and some words are garbled in the scan (“…”). Migne’s Latin and notes interleaved in the scan, including a variant “dying for one another”, are not translated. Scripture: Ps 133:1 (LXX 132:1).

Extrabiblical texts: 4 Macc 13:8-13.18 (4 Maccabees; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.7 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-15-7) · 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.

15.8PG 35

Οἱ μὲν δὴ ταῦτα καὶ εἰπόντες, καὶ πράξαντες, ΥἯΠ|Ι. Οια οὐτη αἰχίββθηι διὸ δρίβϑαιι!., δ0ῆυ6, καὶ ὡς συῶν ὀδόντες ἀλλήλους θέξαντες ἐν τάξει τῆς ἡλικίας, καὶ ἰσότητι τῆς προθυμίας διεχαρτέρουν. Ἡδονὴ. καὶ θαῦμα τοῖς ὁμοφύλοις· φόδος καὶ κατάπληξις τοῖς διώκουσιν, οἵ κατὰ παντὸς τοῦ ἔθνους θείας ἀγωνιζομένων τοσοῦτον ἡττήθησαν, ὥστε μηδὲ περὶ τῶν ἄλλων ἔχειν ἕτι χρηστὰς τὰς ἐλπίδας, ἯΙ δὲ γενναία μήτηρ; καὶ ὄντως ἐκείνων τῶν τοσούτῶν καὶ τοτούτων τὴν ἀρετὴν, τὸ μέγα τοῦ νόμου θρέμμα καὶ μεγαλόψυχον, τέως μὲν χαρᾷ καὶ φόδῳ σύμμιχτος ἦν, καὶ δύο παθῶν ἐν μεταιχμίῳ· χαρᾷ, διὰ τὴν ἀνδρείαν καὶ τὰ ὁρώμενα - φόθῳ, διὰ τὸ μέλλον, καὶ τὴν ὑπερβολὴν τῶν κολάσεων· καὶ ὡς ὑεοσσοὺς ὄρνις, ὄφεως προσερπύζοντος, ἢ τινος πράττουσα τῶν πρὸς νίκην ἐπαλειφόντων; Ἥρπαζε τὰς ῥανίδα- τοῦ αἵματος, ὑπεδέχετο τὰ λαχίσματα ἐῶν μελῶν, προσεκύνει τὰ λείψανα - τὸν μὲν συνἔλεγε, τὸν δὲ παρεδίδου, τὸν δὲ παρεσκεύαζεν. Ἐπ: ἐφώνει πᾶσιν. ς Εὔγε, ὦ παῖδες, εὖγε, ἀριστεῖς ἐμοὶ, εὖγε, ἀσώματοι σχεδὸν ἐν σώμασίν, εὖγε, προστάται τοῦ Νόμου, καὶ τῆς ἐμῆς πὸόλιᾶς, καὶ τῆς θρεψαμένης ὑμᾶς πόλεως, καὶ εἰς τόδε ἀρετὰς προαγούσης (ἘΔ).·Ἔτι μικρὸν, καὶ νενιχήέχαμεν. Κεχμήκασιν οἱ βασανισταὶ, τοῦτο φοδοῦμαι μόνον. Ἔτι μικρὸν, καὶ μακαρία μὲν ἐν μητράσιν ἐγὼ, μακάριοι δὲ ὑμεῖς ἕν νέοις. ᾿Αλλὰ ποθεῖτε τὴν μητέρα; Οὐκ ἀπολείψο-. μαι ὑμῶν τοῦτο ὑμῖν ὑπισχνοῦμαι· οὐ οὕτως ΠΠΠ νοὶ, οὐ δί γι! τη οἱ }ΠΠπὸ5, ουδὲ, ἴῃ ὁογρο-

Hoi men dē tauta kai eipontes, kai praxantes, HyĒP|I. Oia outē aichibbthēi dio dribϑaii!., d0ēu6, kai hōs syōn odontes allēlous thexantes en taxei tēs hēlikias, kai isotēti tēs prothymias diecharteroun. Hēdonē. kai thauma tois homophylois; phodos kai kataplēxis tois diōkousin, hoi kata pantos tou ethnous theias agōnizomenōn tosouton hēttēthēsan, hōste mēde peri tōn allōn echein heti chrēstas tas elpidas, HēI de gennaia mētēr? kai ontōs ekeinōn tōn tosoutōn kai totoutōn tēn aretēn, to mega tou nomou thremma kai megalopsychon, teōs men charą kai phodǭ symmichtos ēn, kai dyo pathōn en metaichmiǭ; charą, dia tēn andreian kai ta horōmena - phothǭ, dia to mellon, kai tēn hyperbolēn tōn kolaseōn; kai hōs hyeossous ornis, opheōs proserpyzontos, ē tinos prattousa tōn pros nikēn epaleiphontōn? Hērpaze tas rhanida- tou haimatos, hypedecheto ta lachismata eōn melōn, prosekynei ta leipsana - ton men synelege, ton de paredidou, ton de pareskeuazen. Ep: ephōnei pasin. s Euge, ō paides, euge, aristeis emoi, euge, asōmatoi schedon en sōmasin, euge, prostatai tou Nomou, kai tēs emēs poolias, kai tēs threpsamenēs hymas poleōs, kai eis tode aretas proagousēs (ED).;Eti mikron, kai nenichēechamen. Kechmēkasin hoi basanistai, touto phodoumai monon. Eti mikron, kai makaria men en mētrasin egō, makarioi de hymeis hen neois. ᾿Alla potheite tēn mētera? Ouk apoleipso-. mai hymōn touto hymin hypischnoumai; ou houtōs PPP noi, ou di gi! tē hoi }PPpo5, oude, ię̄ hoogro-

So they spoke, and so they acted; and sharpening one another like boars’ tusks, in the order of their age and with equal eagerness, they endured to the end: a joy and a wonder to their own people, a fear and a shock to the persecutors, who, against those who contended for the whole nation, were so defeated that they no longer had good hopes even about the others. And the noble mother, truly the mother of so many so great in virtue, the great and great-souled nursling of the Law? For a while she was a mixture of joy and fear, between two passions: joy at their courage and at what she saw, fear for what was to come and for the excess of the tortures; and like a bird over her nestlings when a snake creeps toward them, … or doing what those do who anoint athletes for victory. She snatched up the drops of blood, received the pieces of their limbs, venerated their remains; one she gathered up, another she handed over, another she made ready. And she cried out to them all: “Well done, my children, well done, my champions, well done, you who are almost bodiless in your bodies, well done, defenders of the Law and of my grey hair, and of the city that reared you and has led you to such virtue! A little more, and we have won. The torturers are weary; this alone I fear. A little more, and I shall be blessed among mothers, and you blessed among the young. But do you long for your mother? I will not leave you; this I promise you …”

Textual problem in this passage: see the notes.

Notes and citation

Summary: The brothers die one after another, to the dismay of the persecutors, while their mother gathers their remains and cheers them on to victory.

The image of the bird and the snake comes from 4 Macc 14:15–17. Words are lost in the scan after the image (“…”), and the section breaks off at the end (“…”). Migne’s Latin interleaved in the scan is not translated.

Extrabiblical texts: 4 Macc 14:15-14.17 (4 Maccabees; allusion); 2 Macc 7:20-7.23 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.8 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-15-8) · 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.

15.9PG 35

Ἐπεὶ δὲ τελειωθέντας εἶδεν καὶ τὸ ἀσφαλὲς εἶχεν ἐκ τῆς συμπληρώσεως, διάρασα τὴν κεφαλὴν μάλα φαιδρῶς, ὥσπερ τις Ὀθλυμπιονίχης, ἐν ὑψηλῷ τῷ φοονήματι καὶ τὰς χεῖρας ἐχτείνασα, μεγάλῃ καὶ λαμπρὰ τῇ φωνῆ᾽ ε Εὐχαριστῶ σοι, φησὶ, Πάτερ ἅγιε, καὶ σοὶ, παιδευτὰ νόμε, καὶ σοὶ πάτερ ἡμῶν καὶ προαγωνιστὰ τῶν τέκνων τῶν σῶν Ἐλεάζαρ, ὅτι τὸν τῶν ἐμῶν ὠδίνων καρπὸν παρεδέξασθε, καὶ ὅτι μήτηρ ἐγενόμην πασῶν μητέρων ἱερωτέρα. Οὐδὲν ὑπελιπόμην χύόσμῳ, πάντα Θεῷ Καὶ δύο, εἰς. ΒΙΠῚ ᾽ν. ἀυογυμι ἀ[{8 Μήτηρ δʼ ἀμφεποτάτο ὀδυρομένη φίλα δ: Εἰδεν. Δάδυμὶ ποι}, τοὺς παῖδας, ε ἢδΑ ΓΑ π|ὰ 6ἤωοίλ διπὶ, ΝῊ ᾿ϑπηο ταὶ φυΐ, παραδέδωκα, τὸν ἐμὸν θησαυρὸν, τὰς ἐμὰς γηροχό᾿πσοιαο, αὐδὴν ᾿ποῖ ἢ Θχοῖ ποη [ποῖ υ5. κοοὶδβ ΓΙ Πουίμ νοῦ ὴβ δος Τιιν γδγὸ Εἰς σκότος. Ὠδδθὶ εἰς ἐπ ρῥ]αγίϑηιθ σοι οἰμους ἐλπίδας. Ὡς μεγαλοπρεπῶς τετίμημαι; ὡς φεῖα, ὦ παῖδες. Εἶδον ὑπὲρ ἀρετῆς ἀγωνιζομένους ὑμᾶς, πάντας στεφανίτας ἐθεασάμην. Ὡς εὐεργέτας ὁρῶ τοὺς βασανιστάς· μικροῦ καὶ τῷ τυράννῳ χἅρικας ὁμολογῶ τῆς τάξεως, ὅτι με τελευταίαν ἐταμιεύσατο τοῖς κινδύνοις ᾿ ἵνα τὸν ἐμὸν τόκον πρότερον θεατρίσασα καὶ καθ᾽ ἔκαστον τῶν παίξων ἀθλέσασα, οὕτως ἐπαπέλθω σὺν ἀτφαλείᾳ τελεΐί τεχιτῶνα, οὐ ξανῶ σάρκας ὄνυξιν, οὐκ ἐγερῶ θρῆνον, σκότος ἵνα καὶ ἀὴρ συνθρηνή τη μοι, οὐκ ἀναμενῶ παραχλήτορας, οὐκ ἄρτον πένθιμον παραθήσομαι. Ταῦτα γὰρ τῶν ἀγεννῶν μητέρων, αἷ σαρκῶν μόνον εἰσὶ μητέρες, αἷς οἴχονται παῖδες ἄνευ (Ὁ: ὴ) σεμνοῦ τινος διηγήματος. Ἐμοὶ δὲ οὐ τεθνήχατε, φίλτατοι παίδων, ἀλλ᾽ ἐχαρποφορήθητε· οὐκ ἀλλὰ συνεπάγητε· οὐ θγρίον ἥρπασεν ὑμᾶς, οὐ κῦμα ἐπέκλυσεν (ὃ), οὐ ληστὴς διέφθειρεν, οὐ νόσος ὃ:ἔλυσεν, οὐ πόλεμος παρανάλωσεν, οὐκ ἄλλο οὐδὲν ἣ μικρὸν ἢ μεῖζον τῶν ἀνθρωπίνων. Ἐθρήνησα ἂν καὶ μάλα σφοδρῶς, εἴ τι τούτων ὑμῖν συνέπεσεν Ἐφάνην ἂν τότε τοῖς δάκρυσιν, ὡς νὺν τῷ μὴ δακρῦσαι, φιλότεχνοξ, Ἔτι καὶ ταῦτα μικρά, Ὄντως ἂν ὑμᾶς ἀπεχλαυσάμην, εἰ κακῶς ἐσώθητε, εἰ τῶν βασάνων ἡττήθητε εἴ τινος ὑμῶν ἐκράτησαν, ὡς ἡττήθησαν νῦν οἱ διώκοντες. Τὰ ὃὲ νῦν, εὐφημία, χαρὰ, δόξα, χοροστασίαι, φαιδρότητες τοῖς ὑπολειφθεῖσιν. Ἐγὼ γὰρ ὑμῖν ἐπισπένδομαι, Μετὰ Φινεὲς ταχθησόμεθα, μετὰ Ἄννης δοξασθησόμεθα. Πλὴν ὅσον ὁ μὲν εἷς, ὑμεῖς δὲ τοσοῦτοι ζηλωταὶ πορνοχτόνοι, οὐ σωμάτων πορνείαν, ἀλλὰ ψυχῶν ἐγχεντήσαντες Καὶ ἡ μὲν, ἕνα θεόσδοτον, ἀρτιγενῆ καὶ τοῦτον ἐγὼ δὲ ἄνδρας ἑπτὰ, καὶ τούτους ἐχόντας Θεῷ χαθιέρωτα. Συμπληρούτω μοι καὶ ἽἼερεμίας τὸν ἐπʼτάφιον, οὐ θρηνῶν, ἀλλ᾽ εὐφημῶν τελευτὴν ὁσίαν. Ὑπὲρ χιόνα ἐλάμψατε, ὑπὲρ γάλα ἐτυρώθητε, ὑπὲρ λίθον σάπφειρον τὸ σύνταγμα ὑμῶν, Θεῷ καὶ γεγεννημένων καὶ δεδομένων. Τί ἔτι; Πρόσθες, ὦ τύραννε, κἀμὲ τοῖς παισὶν, εἴ τις καὶ παρ᾽ ἐχθρῶν χάρις, ἵν᾽ ἧ σοι σεμνότερον τὸ ἀγώνιοη μα. Εἴθε μὲν καὶ διὰ πασῶν ἦλθον τῶν κολάσεων, ἵνα ἀναμίξω τοὺς ἐμοὺς ἰχῶρας τοῖς ἐκείνω· Κορ... οις. Βαϊ : εἰ τούτων ὑμῖν τι συνενέπεσεν. ἢ (Ὁ7) ΕἸ τῶν βασάνων ἡττήθητε. ἀδδυμὶ ἴῃ Αἰϑον σάπφειρον, ἰλὸμ. υπῖ, λίθου σαπφείἰχῶρσι, καὶ ταῖς σαρξὶ τὰς γηραʼὰς σάρκας. ᾿Αγαπῶ ὁσυῖγ δαρίδπι νἱγοβ, ΘΌ8406 νοϊθηίθς θ60 οὐμ56διὰ τοὺς παῖδας καὶ τὰ κολαστήρια· εἰ ὃὲ μὴ τοῦτο, ἀλλὰ τὴν γς κόνιν τῇ κόνει, καὶ τάφος εἷς ἡμᾶς ὑποδέξηται (θ5). Μὴ φθονήσῃς τελευτῆς ὁμοτίμον, τοῖς ὁμοτίμοις τὴν ἀρετήν. Χαίρετε, ὦ μητέρες, χαίρετε, ὦ παῖδες. Οὕτως ἐκτρέφετε τοὺς ἐξ ὑμῶν προελθόντας· οὕτως ἐχτρέφεσθε. Καλὸν ὑπόδειγμα δεδώ-

Epei de teleiōthentas eiden kai to asphales eichen ek tēs symplērōseōs, diarasa tēn kephalēn mala phaidrōs, hōsper tis Othlympionichēs, en hypsēlǭ tǭ phoonēmati kai tas cheiras echteinasa, megalę̄ kai lampra tę̄ phōnē᾽ e Eucharistō soi, phēsi, Pater hagie, kai soi, paideuta nome, kai soi pater hēmōn kai proagōnista tōn teknōn tōn sōn Eleazar, hoti ton tōn emōn ōdinōn karpon paredexasthe, kai hoti mētēr egenomēn pasōn mēterōn hierōtera. Ouden hypelipomēn chyosmǭ, panta Theǭ Kai dyo, eis. BIPI ᾽n. auogymi a[{8 Mētēr dʼ amphepotato odyromenē phila d: Eiden. Dadymi poi}, tous paidas, e ēdA GA p|a 6ēōoil dipi, NĒ ᾿ϑpēo tai phyï, paradedōka, ton emon thēsauron, tas emas gērocho᾿psoiao, audēn ᾿poi ē Thchoi poē [poi y5. kooidb GI Pouim nou ēb dos Tiin gdgo Eis skotos. Ōddthi eis ep rrh]agiϑēith soi oimous elpidas. Hōs megaloprepōs tetimēmai? hōs pheia, ō paides. Eidon hyper aretēs agōnizomenous hymas, pantas stephanitas etheasamēn. Hōs euergetas horō tous basanistas; mikrou kai tǭ tyrannǭ charikas homologō tēs taxeōs, hoti me teleutaian etamieusato tois kindynois ᾿ hina ton emon tokon proteron theatrisasa kai kath᾽ ekaston tōn paixōn athlesasa, houtōs epapelthō syn atphaleią teleïi techitōna, ou xanō sarkas onyxin, ouk egerō thrēnon, skotos hina kai aēr synthrēnē tē moi, ouk anamenō parachlētoras, ouk arton penthimon parathēsomai. Tauta gar tōn agennōn mēterōn, hai sarkōn monon eisi mēteres, hais oichontai paides aneu (Ho: ē) semnou tinos diēgēmatos. Emoi de ou tethnēchate, philtatoi paidōn, all᾽ echarpophorēthēte; ouk alla synepagēte; ou thgrion hērpasen hymas, ou kyma epeklysen (ho), ou lēstēs diephtheiren, ou nosos ho:elysen, ou polemos paranalōsen, ouk allo ouden hē mikron ē meizon tōn anthrōpinōn. Ethrēnēsa an kai mala sphodrōs, ei ti toutōn hymin synepesen Ephanēn an tote tois dakrysin, hōs nyn tǭ mē dakrysai, philotechnox, Eti kai tauta mikra, Ontōs an hymas apechlausamēn, ei kakōs esōthēte, ei tōn basanōn hēttēthēte ei tinos hymōn ekratēsan, hōs hēttēthēsan nyn hoi diōkontes. Ta hoe nyn, euphēmia, chara, doxa, chorostasiai, phaidrotētes tois hypoleiphtheisin. Egō gar hymin epispendomai, Meta Phinees tachthēsometha, meta Annēs doxasthēsometha. Plēn hoson ho men heis, hymeis de tosoutoi zēlōtai pornochtonoi, ou sōmatōn porneian, alla psychōn enchentēsantes Kai hē men, hena theosdoton, artigenē kai touton egō de andras hepta, kai toutous echontas Theǭ chathierōta. Symplēroutō moi kai HiIeremias ton epʼtaphion, ou thrēnōn, all᾽ euphēmōn teleutēn hosian. Hyper chiona elampsate, hyper gala etyrōthēte, hyper lithon sappheiron to syntagma hymōn, Theǭ kai gegennēmenōn kai dedomenōn. Ti eti? Prosthes, ō tyranne, kame tois paisin, ei tis kai par᾽ echthrōn charis, hin᾽ hē soi semnoteron to agōnioē ma. Eithe men kai dia pasōn ēlthon tōn kolaseōn, hina anamixō tous emous ichōras tois ekeinō; Kor... ois. Baï : ei toutōn hymin ti synenepesen. ē (Ho7) EI tōn basanōn hēttēthēte. addymi ię̄ Aiϑon sappheiron, ilom. ypi, lithou sappheiichōrsi, kai tais sarxi tas gēraʼas sarkas. ᾿Agapō hosuig daridpi nigob, ThO8406 noïthēiths th60 oum56dia tous paidas kai ta kolastēria; ei hoe mē touto, alla tēn gs konin tę̄ konei, kai taphos heis hēmas hypodexētai (th5). Mē phthonēsę̄s teleutēs homotimon, tois homotimois tēn aretēn. Chairete, ō mēteres, chairete, ō paides. Houtōs ektrephete tous ex hymōn proelthontas; houtōs echtrephesthe. Kalon hypodeigma dedō-

When she saw them made perfect and had the security that came from their completion, she raised her head very joyfully, like an Olympic victor, with lofty spirit, and stretching out her hands she said in a loud and clear voice: “I thank you, holy Father, and you, Law, our teacher, and you, our father Eleazar, who fought before your children, because you have received the fruit of my birth pains, and because I have become the holiest of all mothers. I have left nothing to the world; I have handed over everything to God: my treasure, my hopes for the care of my old age. How magnificently I have been honoured! How well [you have done], my children! I have seen you contending for virtue; I have beheld you all crowned. I look on the torturers as benefactors; I almost thank the tyrant for the order, because he kept me last for the dangers, so that, having first watched my offspring and contended through each of my children, I might then follow after them in safety to the end. I will not tear my tunic, I will not lacerate my flesh with my nails, I will not raise a lament so that darkness and air may lament with me; I will not wait for comforters; I will not set out the bread of mourning. These things belong to ignoble mothers, who are mothers of flesh only, whose children depart without any noble story. But to me you have not died, dearest of children; you have been offered as fruit; you have not [been lost], but gathered in together. No beast snatched you, no wave overwhelmed you, no robber destroyed you, no disease dissolved you, no war consumed you, nor anything else of human ills, small or great. I would have lamented very bitterly if any of these had befallen you; I would then have shown myself a loving mother by tears, as now by not weeping. Even these are small things. I would truly have wept for you if you had been saved wickedly, if you had been defeated by the tortures, if any of you had been mastered, as the persecutors have now been defeated. But now there is praise, joy, glory, dancing, gladness for those who are left. For I am poured out as a libation upon you. We shall be ranked with Phinehas, glorified with Hannah. Only, he was one, while you are so many zealots, slayers of fornication, piercing through not the fornication of bodies but that of souls; and she consecrated one God-given son, and he newly born, while I have consecrated to God seven men, and men of full age. Let Jeremiah too complete my funeral song, not lamenting but praising a holy death: ‘You shone more than snow, you were whiter than milk, your company is above sapphire stone,’ the company of those both born and given to God. What more? Add me too to my children, O tyrant, if there is any favour even from enemies, so that your contest may be more glorious. Would that I too had gone through all the punishments, so that I might mingle my blood and serum with theirs, and my old flesh with their flesh. I love my children and their punishments. If not this, then let my dust be mingled with their dust, and let one tomb receive us. Do not grudge an equal death to those equal in virtue. Farewell, mothers; farewell, children. Bring up thus those who come from you; be brought up thus. A fine example has been given …”

Textual problem in this passage: see the notes.

Phil 2:17 (allusion, medium confidence) · 2 Tim 4:6 (echo, medium confidence) · Num 25:7–8 (allusion, high confidence) · 1 Sam 1:24–28 (allusion, high confidence) · Lam 4:7 (quotation, high confidence) · Jer 16:7 (echo, low confidence)

Notes and citation

Summary: After her sons’ deaths the mother gives thanks to God, refuses to mourn them as lost, compares herself to Hannah and her sons to Phinehas, and asks to join them in death.

The mother’s speech is Gregory’s own composition (cf. 4 Macc 16:16–25; 18:6–19). “Slayers of fornication”: Phinehas killed the Israelite and the Midianite woman (Num 25:7–8); the brothers, Gregory says, struck down the “fornication” of souls, that is, unfaithfulness to God. A word after “How” is garbled in the scan (“well … done” supplied by sense). Migne’s Latin and notes interleaved in the scan, including a line of Homer (Il. 2.315) and variants, are not translated. Scripture: Phil 2:17; 2 Tim 4:6; Num 25:7–8; 1 Sam 1:24–28; Lam 4:7; Job 2:11; Jer 16:7.

Extrabiblical texts: 4 Macc 16:16-16.25 (4 Maccabees; allusion); 2 Macc 7:41 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom, Death and burial

Cite (SBL): Gregory of Nazianzus, Or. 15.9 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-9

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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.

15.10PG 35

Ταῦτα ἔλεγε, καὶ προσετίθει τοῖς παισὶν Κ. ογαιϊίομα [να ᾽14, ἢ11|8 βοίμϑαιη δι] 6εἰξ, ἑαυτήν. Τίνα τρόπον: Ὡς ἐπὶ νυμφῶνα τὴν πυρκαϊὰν δραμοῦσα (ταύτην γὰρ κατεκρίθη), καὶ οὐδὲ τοὺς ἄγοντας ἀναμείνασα, ἵνα μηδὲ σῶμα Ψαύσειεν ἄναγνον ἁγνοὺ καὶ γενναίου σώματος. Οὕτως ἀπέλαυσε τῆς ἱερωσύνης Ἐλεάζαρ, μυηθεὶς καὶ μνήσας τὰ ἐπουράνια, καὶ οὐ τοῖς ἔξωθεν ῥαντισμοῖς τὸν Ἰσραὴλ ἁγιάσας, ἀλλ᾽ οἰκείοις αἵμασι, καὶ ποιήσας τὴν τελευτὴν τελευταῖον μυστήριον· οὕτω τῆς νεότητος οἱ παΐδες, οὐ ταῖς ἡδοναῖς δουλεύσαντες, ἀλλὰ τῶν παθῶν χυριεύσαντες, καὶ τὸ σῶμα χαθαγνίσανπες, καὶ πρὸς τὴν ἀπαθῇ ζωὴν μεταθέμενοι. Οὕτως ἀπέλαυσε τῆς πολυτεχνίας ἣ μήτηρ᾽ οὕτω καὶ ζῶσιν ἐχαλλωπίσατο, καὶ ἀπελθοῦσι συνανεπαύσατο· οὖς ἐγέννησε κόσμῳ, Θεῷ παραστήσασα, και τὰς ἑαυτῆς ὠδῖνας τοῖς ἄθλοις ἀπαριθμήσασα καὶ τοῦ τόκου τὴν ἀκολουθίαν τοῖς θανάτοις γνωρίσασα. ᾿Απὸ γὰρ τοῦ πρώτου τῶν παίδων μέχρι τοῦ τελευταίου πὰ τῆς ἀθλήσεως, καὶ ὥσπερ ἐν κυμάτων ἐπαναστάσξσιν, ἄλλος ἐτ ἄλλῳ τὴν ἀρετὴν ἐπεδείκνυτο, καὶ εἰς τὸ πάσχειν ἦν προθυμότερος, τοῖς τοῦ προειληφότος κινδύνοις στομούμενος . ὥστε ἀγαπᾶν τὸν πύρανγον, ὅτι μὴ πλειόνων ἐγεγόνεε μήτηρ᾽ μᾶλλον γὰρ ἂν ἀπῆλθε χατησχυμμένος, καὶ ἡττημένος. Καὶ τότε πρῶτον ἔγνω, μὴ πάντα τοῖς ὅπλοις ἰσχύων, ὁπότε παισὶν ἀόπλοις προσέδαλεν, ἑνὶ μόνῳ, τῇ εὐσεθΞίᾳ, χαθωπλισμένοις, καὶ τῷ πάντα πάσχειν προ-

Tauta elege, kai prosetithei tois paisin K. ogaiïioma [na ᾽14, ē11|8 boimϑaiē di] 6eix, heautēn. Tina tropon: Hōs epi nymphōna tēn pyrkaïan dramousa (tautēn gar katekrithē), kai oude tous agontas anameinasa, hina mēde sōma Psauseien anagnon hagnou kai gennaiou sōmatos. Houtōs apelause tēs hierōsynēs Eleazar, myētheis kai mnēsas ta epourania, kai ou tois exōthen rhantismois ton Israēl hagiasas, all᾽ oikeiois haimasi, kai poiēsas tēn teleutēn teleutaion mystērion; houtō tēs neotētos hoi païdes, ou tais hēdonais douleusantes, alla tōn pathōn chyrieusantes, kai to sōma chathagnisanpes, kai pros tēn apathę̄ zōēn metathemenoi. Houtōs apelause tēs polytechnias hē mētēr᾽ houtō kai zōsin echallōpisato, kai apelthousi synanepausato; ous egennēse kosmǭ, Theǭ parastēsasa, kai tas heautēs ōdinas tois athlois aparithmēsasa kai tou tokou tēn akolouthian tois thanatois gnōrisasa. ᾿Apo gar tou prōtou tōn paidōn mechri tou teleutaiou pa tēs athlēseōs, kai hōsper en kymatōn epanastasxsin, allos et allǭ tēn aretēn epedeiknyto, kai eis to paschein ēn prothymoteros, tois tou proeilēphotos kindynois stomoumenos . hōste agapan ton pyrangon, hoti mē pleionōn egegonee mētēr᾽ mallon gar an apēlthe chatēschymmenos, kai hēttēmenos. Kai tote prōton egnō, mē panta tois hoplois ischyōn, hopote paisin aoplois prosedalen, heni monǭ, tę̄ eusethXią, chathōplismenois, kai tǭ panta paschein pro-

So she spoke, and added herself to her children. In what way? Running to the pyre as to a bridal chamber (for to this she had been condemned), without even waiting for those who were to lead her, so that no impure body might touch her pure and noble body. So Eleazar enjoyed the fruit of his priesthood, initiated into heavenly things and initiating others, sanctifying Israel not with outward sprinklings but with his own blood, and making his death the final mystery. So the boys enjoyed their youth, not enslaved to pleasures but mastering the passions, keeping the body pure and passing over to the life free from passion. So the mother enjoyed her many children; so she both took pride in them while they lived and rested with them when they departed, presenting to God those she had borne for the world, counting her birth pains by their contests and recognizing the order of her childbearing in their deaths. For from the first of the children to the last … of the contest, and as in the rising of waves, one after another displayed his virtue and was the more eager to suffer, sharpened by the dangers of the one before; so that the tyrant was glad she had not been the mother of more, for he would have gone away still more shamed and defeated. And then for the first time he learned that he was not all-powerful by arms, when he attacked unarmed boys, armed with one thing only, piety, and with readiness to suffer everything …

Textual problem in this passage: see the notes.

Heb 9:13–14 (echo, medium confidence)

Notes and citation

Summary: The mother runs to the pyre and joins her sons; Eleazar, the brothers, and the mother each reached the fulfilment of their state, and Antiochus learned that arms cannot conquer piety.

That the mother threw herself into the fire comes from 4 Macc 17:1. Words are lost in the scan in the middle of the section, and it breaks off at the end (“…”); sections 11–13 of the usual numbering sit within or after this staged ref (their numerals were lost in the scan). Migne’s Latin at the start is not translated. Scripture: Heb 9:13–14.

Extrabiblical texts: 4 Macc 17:1 (4 Maccabees; allusion)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.10 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-10

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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.

15.14PG 35

Τοῦτο τῆς Ἰεφθάς θυσίας ἀσφαλέστερον, καὶ ᾿)ῖ5. γοοῖθυ8, πρὸς τὸν ἀγῶνα τὸν καλὸν ἀγωνίζεΡΓΟῸ τελευτήν, ἰαρὶι σα πὶ δι τελευταίαν ἡμέ(μᾳ Καὶ εὶς τὸ πάσχειν, εἰς. ὟΝ εἰς, ἴῃ πάσχειν τοῖς τοῦ προειληφότος κινδύνοις στομούμεπιαρηϊοοιυ5. Νουα δπΐπι, τὶ {ΠΠ|ς, ρο οἰ τ4- μεγαλοπρεπέστερον. Θὺ γὰρ ἀναγκαίαν ἑποΐει τὴν ἐπίδοσιν, ὥσπερ ἐκεῖ, ἐπαγγελίας θερμότης, και νίκης ἔρως ἀπεγνωσμένης ἀλλ᾽ ἐκούσιος ἱερουργία, καὶ μισθὸν ἔχουσα μόνα τὰ ἐλπιζόμενα. Τοῦτο πὧν Δανιὴλ ἄθλων οὐκ ἀτιμότερον, παραδοθέντος εἰς βορὰν λέουσι, καὶ τῇ τῶν χειρῶν ἐχτάπει τοὺς θῆρας νικήσαντος, Τοῦτο τῶν ἐν ᾿Ασσυρίᾳ νεανίσκων οὗ δεύτερον, οὃς ἄγγελος ἀνέψυξεν ἐν πυρὶ, τὸν πατρῷον νόμον μὴ χαταλύσαντας, μηδὲ τροφὴν προσιεμένους βέθηλον καὶ ἀνίερον. Τοῦτο τῶν ὕστερον ὑπὲρ Χριστοῦ θυμάτων εἰς φιλοτιμίαν οὐκ ἔλαττον. Οἱ μὲν γὰρ, ὃ καὶ ἀρχόμενος εἶπον τοῦ λόγον, τῷ Χριστοῦ χατηχολούθησαν αἵματι· καὶ Θεὸς ἣν ὁδηγὸς τῶν τοιούτων ἄθλων, τοσαύτην ὑπὲρ ἡμῶν εἰσενεγκὼν εἰσφορὰν καὶ οὕτω παράδοξον· τοῖς δὲ, οὗ πολλὰ, οὐδὲ τοιαῦτα τὰ τῆς ἀρετῆς ὑποδείγματα. Τούτων τὴν καρτερίαν ἐθαύμασε μὲν ἢ Ἰουδαία πᾶσα, καὶ ὡς αὐτὴ στερανωθεῖσα ἠγάλλετο καὶ διανἰστατο. Καὶ γὰρ ἣν ἀγωνοῦτος, καὶ ἀγώνων μέγιστος τῶν πώποτε περισχόντων τὴν πόλιν, ἣ καταλυθῆναι τὸν νόμον κατὰ τὴν ἡμέραν ἐκείνην, ἢ δοξασθῆναι· καὶ ὡς ἐπὶ ξυροῦ τὰ πράγματα εἰστήκει τότε παντὶ τῷ τῶν ἙἭ δραίων γένει, τὰ τῆς ἐκείνων ἀθλέσεως. Ἡγάτθη ὃὲ καὶ ᾿Αντίοχος, οὕτω μεταθαλὼν εἰς θαῦμα τὴν ἀπειλήν. Ἴσασι γὰρ θαυμάξειν ἀνδρῶν ἀρετὴν καὶ πολέμιοι, ὅταν τοῦ θυμοῦ λέξαντος, ἡ πρᾶξις ἐφ᾽ ἑαυτῆς δοχιμάζηται Ὥστε καὶ ἀπῖλθεν ἄπρακτος, πολλὰ μὲν τὸν πατέρα Σέλευκον ἐπαινέσας τῆς εἰς τὸ ἔθνος τιμῆς, καὶ τῆς εἰς τὸ ἱερὸν μεναλοψυχίας· πολλὰ δὲ Σίμωνα τὸν ἐπαγαγόντα μευψάμενος, ὡς καὶ τῆς ἀπαυθρῳπίας αἴτιον καὶ τῆς ἀδοξίας. Ἰυυυβπιοάϊ 52εἰ Π εἰμ πὶ πιδιίγί πιο] οψ δα ποι δι ᾿Ἐπὶ ξυροῦ τὰ πράγματα εἱστήκει. ὈτονετΝῦν γὰρ δὴ πάντεσσιν ἐπὶ ξυροῦ ἐδ

Touto tēs Iephthas thysias asphalesteron, kai ᾿)i5. gooithy8, pros ton agōna ton kalon agōnizeRGOO teleutēn, iarii sa pi di teleutaian hēme(mą Kai eis to paschein, eis. HyN eis, ię̄ paschein tois tou proeilēphotos kindynois stomoumepiarēïooiy5. Noua dpïpi, ti {PP|s, ro oi t4- megaloprepesteron. Thy gar anankaian hepoïei tēn epidosin, hōsper ekei, epangelias thermotēs, kai nikēs erōs apegnōsmenēs all᾽ ekousios hierourgia, kai misthon echousa mona ta elpizomena. Touto pōn Daniēl athlōn ouk atimoteron, paradothentos eis boran leousi, kai tę̄ tōn cheirōn echtapei tous thēras nikēsantos, Touto tōn en ᾿Assyrią neaniskōn hou deuteron, hoos angelos anepsyxen en pyri, ton patrǭon nomon mē chatalysantas, mēde trophēn prosiemenous bethēlon kai anieron. Touto tōn hysteron hyper Christou thymatōn eis philotimian ouk elatton. Hoi men gar, ho kai archomenos eipon tou logon, tǭ Christou chatēcholouthēsan haimati; kai Theos hēn hodēgos tōn toioutōn athlōn, tosautēn hyper hēmōn eisenenkōn eisphoran kai houtō paradoxon; tois de, hou polla, oude toiauta ta tēs aretēs hypodeigmata. Toutōn tēn karterian ethaumase men ē Ioudaia pasa, kai hōs autē steranōtheisa ēgalleto kai dianistato. Kai gar hēn agōnoutos, kai agōnōn megistos tōn pōpote perischontōn tēn polin, hē katalythēnai ton nomon kata tēn hēmeran ekeinēn, ē doxasthēnai; kai hōs epi xyrou ta pragmata eistēkei tote panti tǭ tōn HeĒ draiōn genei, ta tēs ekeinōn athleseōs. Hēgatthē hoe kai ᾿Antiochos, houtō metathalōn eis thauma tēn apeilēn. Isasi gar thaumaxein andrōn aretēn kai polemioi, hotan tou thymou lexantos, hē praxis eph᾽ heautēs dochimazētai Hōste kai apilthen apraktos, polla men ton patera Seleukon epainesas tēs eis to ethnos timēs, kai tēs eis to hieron menalopsychias; polla de Simōna ton epagagonta meupsamenos, hōs kai tēs apauthrǭpias aition kai tēs adoxias. Iyyybpioaï 52ei P eim pi pidiigi pio] ops da poi di ᾿Epi xyrou ta pragmata heistēkei. OtonetNyn gar dē pantessin epi xyrou ed

… This was safer than Jephthah’s sacrifice, and more magnificent. For here it was not the heat of a vow that made the offering necessary, as there, and the longing for a victory despaired of, but a willing sacrifice, having as its only reward the things hoped for. This is not less honourable than the contests of Daniel, who was handed over to lions as food and conquered the beasts by stretching out his hands. This is not second to the young men in Assyria, whom an angel refreshed in the fire because they did not break their ancestral law or accept profane and unholy food. This is not less glorious than those later offered for Christ. For they, as I said at the beginning of my discourse, followed the blood of Christ, and God was the guide of such contests, who made so great and so wonderful a contribution for us; but these had neither many examples of virtue nor such examples. All Judea marvelled at their endurance, and exulted and rose up as if itself crowned. For it was the president of the games, and of the greatest of all the contests that had ever beset the city: whether the Law was to be destroyed on that day or to be glorified; and the affairs of the whole Hebrew race then stood as on a razor’s edge, the matter of their contest. And Antiochus too was amazed, so changing his threat into admiration. For even enemies know how to admire men’s virtue, when anger has ceased and the deed is judged by itself. So he went away with nothing accomplished, praising highly his father Seleucus for his honour to the nation and his generosity to the temple, and blaming greatly Simon, who had brought him there, as the cause of his inhumanity and his disgrace.

Textual problem in this passage: see the notes.

Judg 11:30–40 (allusion, high confidence) · Dan 6:16–22 (allusion, high confidence) · Dan 3:24–28 (allusion, high confidence) · Dan 1:8 (allusion, high confidence)

Notes and citation

Summary: The Maccabees’ sacrifice surpasses Jephthah’s and equals the deeds of Daniel and the three young men; all Judea rejoiced, and even Antiochus admired them and blamed Simon for his deed.

The opening is lost in the scan (“…”), which also interleaves part of section 10 again and Migne’s notes, among them a line of Homer (Il. 10.173) on the proverbial “razor’s edge”; these are not translated. Gregory’s account of Antiochus’s praise of Seleucus and blame of Simon draws on 2 Macc 3:3–4:6 (Seleucus IV supported the temple; Simon the temple officer stirred up trouble); this turn of the story is Gregory’s. Scripture: Judg 11:30–40; Dan 6:16–22; Dan 3:24–28; Dan 1:8.

Extrabiblical texts: 2 Macc 3:3-4.6 (2 Maccabees [in RC, EO canons]; allusion); Homer, Il. 10.173 (Homer, Iliad; echo)

Topics: Martyrdom

Cite (SBL): Gregory of Nazianzus, Or. 15.14 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-14

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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.

15.15PG 35

Τούτου: μιμώμεθα καὶ ἱερεῖς, καὶ μητέρες, καὶ παῖδες· οἱ μὲν, εἰς τὴν Ἐλεαζάρου τιμὴν ποῦ πνευματικοῦ πατρὸς, καὶ λόγῳ, καὶ ἔργῳ τὸ βέλτιστον παραδείξαντος· αἱ δὲ, τῆς γενναίας μητρὸς, ἀληθῶς τιλότεχνοι φανεῖσαι, καὶ Χριστῷ τοὺς ἐξ αὖτῶν παραστίσασαι, ἵνα καὶ γάμος ἁγιασθῇ διὰ ττις τοιαύτης θυσίας· οἱ ὃὲ, τοὺς ἱεροὺς αἰδούμενοι παῖδας, καὶ τὴν νεότητα δαπανῶντες, οὐκ ἕν τοῖς αἰσχροῖς πάθεσιν, ἀλλ᾽ ἐν τοῖς κατὰ τῶν παθῶν ἀγωνίσμασι, καὶ πρὸς τὸν καθ᾽ ἡμέραν ᾿Αντίοχον γενναίως ἀνδριἪ μάλα λυγρὸς ὄλεθρος ᾿Αχαιοῖς, ἡὲ βιῶναι. Ιθὶ ἤεγη. : Ἐπὶ ἀκμῆς ξυροῦ ἴστασθαι, εἶ, εὶς Ἐφ᾽ ἑαυτῆς. (ἰοἶ5). ἐφ᾽ ἑαυτήν. ζόμενοι πᾶσι μέλεσι πολεμοῦντα καὶ διαφό- ουρίἀ αι δο(ἱ ἰῃ σοΓι πη θυ δνογθιι8 ρΡΑγ8 ρως διώκοντα. Ποθῶ γὰρ ἀθλητὰς ἔχειν, κατὰ πάντα καιρὸν καὶ τρόπον, καὶ γένος ἅπαν, καὶ ἡλικίαν ἅπασαν, καὶ φανερῶς πολεμουμένην, καὶ ἀφανῶς ἐπιδουλευομένην· καὶ βοηθεῖσθαι μὲν τοῖς παλαιοῖς διηγήμασι, βοηθεῖσθαι. δὲ καὶ τοῖς νέοις, καὶ πανταχόθεν, ὥσπερ αἱ μέλισσα:, συλλέγειν τὰ χρησιμώτατα εἰς ἑνὸς κηρίου φιλοτεχνίαν καὶ γλὺκασμὸν, ἵνα καὶ διὰ ἸΙαλαιᾶς καὶ Νέας εὐδοχιμῇ Θεὸς ἐν ἡμῖν, ὁ ἐν Υἱῷ καὶ Πνεύματι δοξαζόμενος, ʼκαὶ γινώσκων τοὺς ἰδίους, καὶ γινωσκόμενος ὑπὸ τῶν ἰδίων, ὁμολογούμενός τε καὶ ὁμολογῶν, δοξαζόμενός πε καὶ δοξάζων, ἐν αὐτῷ τῷ Χριστῷ, ᾧ ἡ δόξα·εἷς τοὺς αἰῶνας τῶν αἰώνων ᾿Αμήν.

Toutou: mimōmetha kai hiereis, kai mēteres, kai paides; hoi men, eis tēn Eleazarou timēn pou pneumatikou patros, kai logǭ, kai ergǭ to beltiston paradeixantos; hai de, tēs gennaias mētros, alēthōs tilotechnoi phaneisai, kai Christǭ tous ex autōn parastisasai, hina kai gamos hagiasthę̄ dia ttis toiautēs thysias; hoi hoe, tous hierous aidoumenoi paidas, kai tēn neotēta dapanōntes, ouk hen tois aischrois pathesin, all᾽ en tois kata tōn pathōn agōnismasi, kai pros ton kath᾽ hēmeran ᾿Antiochon gennaiōs andriĒ mala lygros olethros ᾿Achaiois, hēe biōnai. Ithi ēegē. : Epi akmēs xyrou istasthai, ei, eis Eph᾽ heautēs. (ioi5). eph᾽ heautēn. zomenoi pasi melesi polemounta kai diapho- ouria ai do(hi ię̄ soGi pē thy dnogthii8 rRAg8 rōs diōkonta. Pothō gar athlētas echein, kata panta kairon kai tropon, kai genos hapan, kai hēlikian hapasan, kai phanerōs polemoumenēn, kai aphanōs epidouleuomenēn; kai boētheisthai men tois palaiois diēgēmasi, boētheisthai. de kai tois neois, kai pantachothen, hōsper hai melissa:, syllegein ta chrēsimōtata eis henos kēriou philotechnian kai glykasmon, hina kai dia IIalaias kai Neas eudochimę̄ Theos en hēmin, ho en Huiǭ kai Pneumati doxazomenos, ʼkai ginōskōn tous idious, kai ginōskomenos hypo tōn idiōn, homologoumenos te kai homologōn, doxazomenos pe kai doxazōn, en autǭ tǭ Christǭ, hǭ hē doxa;heis tous aiōnas tōn aiōnōn ᾿Amēn.

Let us imitate these, priests, mothers, and children: priests, in honour of Eleazar, the spiritual father, who showed what is best both in word and in deed; mothers, in honour of the noble mother, showing themselves truly loving toward their children and presenting their offspring to Christ, so that marriage too may be sanctified by such a sacrifice; children, revering the holy boys and spending their youth not in shameful passions but in contests against the passions, contending nobly against the daily Antiochus, who wars against all our members and persecutes us in various ways. For I long to have athletes at every time and in every way, of every race and every age, both those who are openly attacked and those secretly plotted against; and to be helped by the old stories and by the new as well, and, like bees, to gather the most useful things from everywhere into the artistry and sweetness of one honeycomb, so that through both Old and New God may be well pleased in us, he who is glorified in the Son and the Spirit, who knows his own and is known by his own, who is confessed and confesses, who is glorified and glorifies, in Christ himself, to whom be glory to the ages of ages. Amen.

Rom 7:23 (echo, medium confidence) · John 10:14 (allusion, high confidence) · Matt 10:32 (echo, medium confidence) · John 17:1–5 (echo, low confidence)

Notes and citation

Summary: Priests, mothers, and young people should imitate Eleazar, the mother, and the seven brothers, fighting the passions as their daily Antiochus.

Migne’s Latin and notes interleaved in the scan are not translated. Scripture: Rom 7:23; John 10:14; Matt 10:32; John 17:1–5.

Topics: Martyrdom, Asceticism

Cite (SBL): Gregory of Nazianzus, Or. 15.15 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/15-15

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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.

Chapter 16

16.1PG 35:935

Τί λύετε τάξιν ἐπαινουμένην ; τί βιάζεσθε γλῶσΕἷς τόν, οἷς, ϑίς βαρ. θη), ΡΪΙ, Ἰεσί βουνίαπι νἵμν ὁἤογιῖ5 Ὁ Οὐ ϑεγαιθποηι βρί για σὰν νόμῳ δουλεύουπαν; τί προχαλεῖσθε λζγον οὐϑδίγωϊ, οἱ ἰογγοηίοιη σΌΓΓΟΓΕ ; δοίοι σοι αγὶ, οἱ εἴκοντα πνεύματι; τί τὴν κεφαλὴν ἀφέντες, ἐπὶ τοὺς πόδας ἐσπεύσατε τί τὸν ᾿Ααρὼν παρατρέχηντες, τὸν Ἐλεάζαρ προθάλλεσθε ; Οὐ δέχομαι πηγὴν φράσσεσθαι, καὶ χείμαῤῥον φέρεσθαι· ἥλιον κρύπτεσθαι, καὶ ἀστέρα δείχνυσθα!. τὴν πολιὰν ὑποχωρεῖν, καὶ τὴν νεότητα νομοθετεῖν· τὴν σοφίαν σιωπᾷν, καὶ τὴν ἀπειρίαν νεανιεύεσθαι. Οὔτε ὑετοῦ πάντως ὁ πλείων, τοῦ ἐλάττονος χρησιμώτερος· τί γάρ Εἰ ὁ μὲν σφοδρότερος ὧν, παρασύρει τὴν γῆν, καὶ προσζημιοῖ τῷ κεφαλαίῳ τὸν γεωργόν· ὁ δὲ ρέμα χεόμενος, καὶ εἰς τὰ βάθη δυόμενος, πιαίνει τὴν ἄρουραν, καὶ ὀνίνησι τὸν ἀρόσαντα, καὶ τρέφει στάχυν εἰς καρπὸν ὥριμον. Οὗτε ἐν λόγοις ὁ δαψιλέστερος, τοὺ σοφωτέρου λυσιτελέστερος. Ὁ μὲν γὰρ ἴσως ὀλέγον εὐφράνας ἀπῆλθε, καὶ ὁμοῦ τῷ πληγέντι ἀέρι διελύθη, μηδὲν δυνηθεὶς ὑπὲρ τοῦτο, κσὶ τὴν λίχνον ἀκοὴν τῇ εὐγλωττίᾳ χατεγοήτευσεν. Ὁ δὲ εἰς τὸν νοῦν διἐθη καὶ πλατύνας τὸ στόμα ἐπλήρωσε Πνεύματος, καὶ τῆς γεννήσεως ὥφθη μακρότερος καὶ πολλὰ

Ti lyete taxin epainoumenēn ? ti biazesthe glōsEis ton, hois, ϑis bar. thē), RÏI, Iesi bouniapi nimn hoēogii5 Ho Ou ϑegaithpoēi bri gia san nomǭ douleuoupan? ti prochaleisthe lzgon ouϑdigōï, hoi iongoēioiē sONGOGE ? doioi soi agi, hoi eikonta pneumati? ti tēn kephalēn aphentes, epi tous podas espeusate ti ton ᾿Aarōn paratrechēntes, ton Eleazar prothallesthe ? Ou dechomai pēgēn phrassesthai, kai cheimarrhon pheresthai; hēlion kryptesthai, kai astera deichnystha!. tēn polian hypochōrein, kai tēn neotēta nomothetein; tēn sophian siōpąn, kai tēn apeirian neanieuesthai. Oute hyetou pantōs ho pleiōn, tou elattonos chrēsimōteros; ti gar Ei ho men sphodroteros hōn, parasyrei tēn gēn, kai proszēmioi tǭ kephalaiǭ ton geōrgon; ho de rema cheomenos, kai eis ta bathē dyomenos, piainei tēn arouran, kai oninēsi ton arosanta, kai trephei stachyn eis karpon hōrimon. Houte en logois ho dapsilesteros, tou sophōterou lysitelesteros. Ho men gar isōs olegon euphranas apēlthe, kai homou tǭ plēgenti aeri dielythē, mēden dynētheis hyper touto, ksi tēn lichnon akoēn tę̄ euglōttią chategoēteusen. Ho de eis ton noun diethē kai platynas to stoma eplērōse Pneumatos, kai tēs gennēseōs hōphthē makroteros kai polla

Why do you break up an order that is praised? Why do you force a tongue that serves the law? Why do you call out a word that yields to the Spirit? Why have you left the head and hurried to the feet? Why do you pass by Aaron and put forward Eleazar? I do not accept that a spring should be stopped up and a torrent rush on; that the sun should be hidden and a star displayed; that grey hair should give way and youth make the laws; that wisdom should be silent and inexperience swagger. Nor is heavier rain always more useful than lighter. Why? Because the one, being more violent, sweeps the soil away and costs the farmer his capital as well, while the other, poured out gently and sinking into the depths, enriches the field, benefits the ploughman, and nourishes the ear to ripe fruit. Nor in speaking is the more abundant more profitable than the wiser. For the one perhaps gave a little pleasure and passed away, dissolved together with the air it struck, able to do nothing beyond this, having bewitched the greedy ear with its fluency. But the other went down into the mind, and opening the mouth filled it with the Spirit, and proved longer-lasting than its birth, and much …

Num 20:25–28 (echo, medium confidence) · Ps 81:10 (80:11 LXX) (allusion, high confidence)

Notes and citation

Summary: Gregory protests that the people ask him to speak in place of his aged father, the bishop, whose few wise words are worth more than the son’s fluency.

Oration 16, On his father’s silence, because of the plague of hail. When the elder Gregory, bishop of Nazianzus, kept silent after a hailstorm had ruined the crops, the people turned to his son; the head and Aaron stand for the father, the feet and Eleazar for Gregory himself. A line of Migne’s Latin interleaved in the scan is not translated; the section breaks off at the end (“…”). Scripture: Num 20:25–28; Ps 81:10 (LXX 80:11).

Cite (SBL): Gregory of Nazianzus, Or. 16.1 (PG 35:935; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-1

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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.

16.2PG 35

καὶ οὔπω λέγω τὴν ἀληθινὴν σοφίαν καὶ πρώτὴν, ἦν ὁ θαυμάπτιος ὅδε γεωργὸς καὶ ποιμὴν τὰ πρῶτα φέρεται. Σοφία πρώτῃ, βίος ἐπαινετὸς καὶ Θεῷ κεκαθαρμένος, ἣ καθαιρόμενος, τῷ καθαρωτάτῳ καὶ λαμπροτάτῳ, καὶ μόνην ἀπαιτοῦντι παρ᾽ ἡμῶν θυτίαν, τὴν κάθαρσιν, ἣν δὲ καρδίαν αυντετριμμέ νην, καὶ θυσίαν αἰνέσεως, καὶ καινὴν ἐν Χριστῷ κτίσιν, καὶ νέον ἄνθρωπον, καὶ τὰ τοιαῦτα, τῇ Γραφῇ καλεῖν φίλον. Σορία πρώτη. σοφίας ὑπερορᾷν τῆς ἐν λόγῳ κειμένης, κὰὶ στροφαῖς λέξεων, καὶ ταῖς χιὁδήλοις καὶ περιτταῖς ἀντιθέσεσιν Ἐμοὶ δὲ γένοιτὸ πέντε λόγους ἐν ἐκκλησίᾳ λαλῆσαι μετὰ συνἔσεως, ἣ μυρίους ἐν γλώσσῃ, καὶ φωνῇ σάλπιγὕὸς ἀσήμῳ, τὸν ἐμὸν ὁπλίτην οὐκ ἐγειρούσῃ πρὸς τὸν πνευματικὸν πόλεμον. Τσύτην ἐπαινῶ τὴν σοφίαν ἐγὼ, ταύτην ἀσπάζομαι, δι᾽ ἦν ἀγεννεῖς ἐδοξάσθησαν καὶ εἰς ἣν ἐξουθενήμενοι προετιμήθησαν, καὶ μεθ᾽ ἧς ἁλιεῖς τὴν οἰκουμένην ὅλην τοῖς τοῦ Εὐαγγελίου δεσμοῖς ἐσαγήνευσαν, τῷ συντετελεσμένῳ καὶ συντετμημένῳ λόγῳ, τὴν χαταργουἰδηᾳυδην ται ΠΡ] σασγπῖ, ΡῈ Γ᾽ ΘΟΗδΙ1}}}})8- Ἢ μένην σοφίαν νικήσαντες. Θὐ γὰρ ὁ ἕν λόγῳ σοφὸς, Οὔτε ἐν, οις. ον. Οὔτε ὁ ἐν Εονιαβδα σόπήμη, οὕτως οὔτε ὁ ἐν λόγοις δαψιλέστερος. οὗτος ἐμοὶ σοφὸς, οὐδὲ ὅστις γλῶσσαν μὲν εὔστροφον ἔχξι, ψυχὴν δὲ ἄστατον καὶ ἀπαίδευτον, ὥσπερ Ἢ μυρίους, οι6. δα. ἃ, ἥ μυρίους λόγους, τῶν τάφων, ὅσοι τὰ ἔξωθεν ὄντες εὐπρεπεῖς καὶ 5Δρί οι ργοβδίδὶ, ἢἷς πα μὶ ϑαρίθηβ 6ϑῖ, πος 4ὺ ὡραῖοι, μυδῶσι νεκροῖς τὰ ἔνδον, καὶ πολλὴν δυσωδίαν περιχαλύπτουσιν᾽ ἀλλ᾽ ὅστις ὀλίγα μὲν περὶ ἀρετῆς φθέγγεται, πολλὰ δὲ οἷς ἐνεργεῖ παραδείχνυσι, καὶ τὸ ἀξιόπιστον τῷ λόγῳ διὰ τοῦ βίου προστίθη-

kai oupō legō tēn alēthinēn sophian kai prōtēn, ēn ho thaumaptios hode geōrgos kai poimēn ta prōta pheretai. Sophia prōtę̄, bios epainetos kai Theǭ kekatharmenos, hē kathairomenos, tǭ katharōtatǭ kai lamprotatǭ, kai monēn apaitounti par᾽ hēmōn thytian, tēn katharsin, hēn de kardian auntetrimme nēn, kai thysian aineseōs, kai kainēn en Christǭ ktisin, kai neon anthrōpon, kai ta toiauta, tę̄ Graphę̄ kalein philon. Soria prōtē. sophias hyperorąn tēs en logǭ keimenēs, kai strophais lexeōn, kai tais chiodēlois kai perittais antithesesin Emoi de genoito pente logous en ekklēsią lalēsai meta syneseōs, hē myrious en glōssę̄, kai phōnę̄ salpigyos asēmǭ, ton emon hoplitēn ouk egeirousę̄ pros ton pneumatikon polemon. Tsytēn epainō tēn sophian egō, tautēn aspazomai, di᾽ ēn agenneis edoxasthēsan kai eis hēn exouthenēmenoi proetimēthēsan, kai meth᾽ hēs halieis tēn oikoumenēn holēn tois tou Euangeliou desmois esagēneusan, tǭ syntetelesmenǭ kai syntetmēmenǭ logǭ, tēn chatargouidēąudēn tai PR] sasgpi, RE G᾽ ThOĒdI1}}}})8- Ē menēn sophian nikēsantes. Thy gar ho hen logǭ sophos, Oute en, ois. on. Oute ho en Eoniabda sopēmē, houtōs oute ho en logois dapsilesteros. houtos emoi sophos, oude hostis glōssan men eustrophon echxi, psychēn de astaton kai apaideuton, hōsper Ē myrious, oi6. da. ha, hē myrious logous, tōn taphōn, hosoi ta exōthen ontes euprepeis kai 5Dri oi rgobdidi, hēis pa mi ϑarithēb 6ϑi, pos 4y hōraioi, mydōsi nekrois ta endon, kai pollēn dysōdian perichalyptousin᾽ all᾽ hostis oliga men peri aretēs phthengetai, polla de hois energei paradeichnysi, kai to axiopiston tǭ logǭ dia tou biou prostithē-

… and I do not yet speak of the true and first wisdom, in which this wonderful farmer and shepherd carries off the first prize. The first wisdom is a praiseworthy life, purified for God, or being purified, for him who is most pure and radiant and who requires of us one sacrifice only, purification: what Scripture likes to call a broken heart, a sacrifice of praise, a new creation in Christ, a new man, and the like. The first wisdom is to despise the wisdom that lies in words, in twists of phrase, and in counterfeit and superfluous antitheses. May it be mine to speak five words in church with understanding rather than ten thousand in a tongue, with the indistinct sound of a trumpet that does not rouse my soldier to the spiritual war. This is the wisdom I praise, this I embrace: the wisdom by which the lowborn were glorified and the despised preferred, and with which fishermen netted the whole world in the bonds of the Gospel, conquering the wisdom that is being brought to nothing by a word completed and cut short. For the man wise in words is not wise in my eyes, nor whoever has a nimble tongue but an unstable and untrained soul, like those tombs that are fair and handsome outside but rot with the dead within and conceal a great stench; but whoever says little about virtue but shows much by what he does, and adds credibility to his word through his life …

Textual problem in this passage: see the notes.

Ps 51:17 (50:19 LXX) (allusion, high confidence) · Ps 50:14 (49:14 LXX) (allusion, medium confidence) · 2 Cor 5:17 (allusion, high confidence) · Eph 4:24 (allusion, medium confidence) · 1 Cor 14:19 (quotation, high confidence) · 1 Cor 14:8 (allusion, high confidence) · 1 Cor 1:27–28 (allusion, high confidence) · Matt 4:19 (echo, medium confidence) · Rom 9:28 (allusion, medium confidence) · 1 Cor 2:6 (allusion, medium confidence) · Matt 23:27 (allusion, high confidence)

Notes and citation

Summary: True wisdom, which Gregory’s father possesses, is a pure life, not eloquence; Gregory prefers a few words with understanding and a life that backs one’s words.

“This wonderful farmer and shepherd” is Gregory’s father. Notes of Migne’s interleaved in the scan (variants) are not translated; the section breaks off at the end (“…”). Scripture: Ps 51:17 (LXX 50:19); Ps 50:14 (LXX 49:14); 2 Cor 5:17; Eph 4:24; 1 Cor 14:19; 1 Cor 14:8; 1 Cor 1:27–28; Matt 4:19; Rom 9:28; 1 Cor 2:6; Matt 23:27.

Cite (SBL): Gregory of Nazianzus, Or. 16.2 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-2

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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.

16.3PG 35

Κρείσσων ἐμοὶ εὐμορφία θεωρουμένη τῆς ἐν λόγῳ ζωγραφουμένης. καὶ πλοῦτος, ὃν αἱ χεῖρες ἔχουσιν, ἣ ὃν οἱ ὄνειροι πλάττουσιν· καὶ σοφία, οὐκ ἣ τῷ λόγῳ λαμπρυνομένη, ἀλλ᾽ ἡ διὰ τῶν ἔργων ἐλεγχομένη. Σύγεσις γὰρ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὑτὴν, φησὶν, ἀλλ᾽ οὐ τοῖς κηρύττουσιν’ ταύτης δὲ βάσανος ἀχριθεστάτη τῆ)ς σοφίας χρόνος, καὶ στέφανος ὄντως γῆρας καυχήσεως. Εἑ γὰρ οὐ χρὴ μακαρίζειν πρὸ τελευτῆς ἄνθρωπον, ὡς Σολομῶντι κἀμοὶ δοκεῖ, καὶ ἄδηλον ὃ παρὰ τῆς ἐπιούσης τεχθήσεται, πολλὰς στροφὰς ἐχούσης ἡμῶν τῆς κάτω ζωῆς, καὶ τοῦ τῆς ταπεινώσεως σιύματος ἄνω καὶ κάτω κινουμένον (ὅ) καὶ μεταπίπτοντος᾽ πῶς οὐχὶ καὶ ὁ τὸ πολὺ τοῦ βίου κενώσας ἀμέμπτως, καὶ οἷον ἤδη πρὸς λιμέσιν ὧν τοῦ κοινοῦ τῆς ζωῆς πελάγους, τοῦ πολὺν ἔχοντος ἔτ: τὸν πλοῦν ἀσφαλέστερος, καὶ διὰ τοῦτο μακαριώτερος;

Kreissōn emoi eumorphia theōroumenē tēs en logǭ zōgraphoumenēs. kai ploutos, hon hai cheires echousin, hē hon hoi oneiroi plattousin; kai sophia, ouk hē tǭ logǭ lamprynomenē, all᾽ hē dia tōn ergōn elenchomenē. Sygesis gar agathē pasi tois poiousin hautēn, phēsin, all᾽ ou tois kēryttousin’ tautēs de basanos achrithestatē tē)s sophias chronos, kai stephanos ontōs gēras kauchēseōs. Hee gar ou chrē makarizein pro teleutēs anthrōpon, hōs Solomōnti kamoi dokei, kai adēlon ho para tēs epiousēs techthēsetai, pollas strophas echousēs hēmōn tēs katō zōēs, kai tou tēs tapeinōseōs siymatos anō kai katō kinoumenon (ho) kai metapiptontos᾽ pōs ouchi kai ho to poly tou biou kenōsas amemptōs, kai hoion ēdē pros limesin hōn tou koinou tēs zōēs pelagous, tou polyn echontos et: ton ploun asphalesteros, kai dia touto makariōteros?

To me, beauty that is seen is better than beauty painted in words; wealth held in the hands, than wealth shaped by dreams; and wisdom, not that which shines in words, but that which is proved by deeds. “Good understanding to all who practise it,” it says, not to those who proclaim it. The most exact test of this wisdom is time, and old age is truly a crown of boasting. For if we must not call a man blessed before his end, as Solomon thinks and I with him, and it is uncertain what the next day will bring forth, since our life below has many turns and the body of our humiliation moves up and down and changes, how is the man who has spent most of his life blamelessly, and is as it were already near the harbour of the common sea of life, not safer than one who still has much of his voyage before him, and for that reason more blessed?

Ps 111:10 (110:10 LXX) (quotation, high confidence) · Prov 16:31 (allusion, high confidence) · Prov 27:1 (allusion, high confidence) · Phil 3:21 (allusion, medium confidence)

Notes and citation

Summary: Wisdom is proved by deeds and tested by time; Gregory’s aged father, near the end of a blameless life, is safer and more blessed than the young.

“Do not call anyone blessed before his death” is Sir 11:28, which Gregory ascribes to Solomon. Scripture: Ps 111:10 (LXX 110:10); Prov 16:31; Prov 27:1; Phil 3:21.

Extrabiblical texts: Sir 11:28 (Sirach [in RC, EO, ETH canons]; allusion)

Cite (SBL): Gregory of Nazianzus, Or. 16.3 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-3

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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.

16.4PG 35

Μὴ τοίνυν ἀποχλείσῃς γλῶσσαν τὴν πολλὰ φθεγξαμένην καλῶς, ἧς οἱ καρποὶ πολλοὶ, καὶ πολλὰ τὰ τῆς διχαιοσύνς γεννήματα᾽ ἧς πόσα τὰ πέχνα, καὶ κίνες οἱ θησαυροὶ, ρον κύχιῳ τοὺς ὀφθαλμούς σου, καὶ ἴδε· πᾶς ὁ λαὸς οὗτος, ὃν ἐν Χριστῷ διὰ τοῦ Εὐαγγελίου ἐγέννησας. Μὴ δὴ φθονήστε ἡμῖν τῶν χρηστῶν πλέον ἢ ὀλίγων ῥημάτων, μηδὲ τῆς μελλούσὴς ζημίας (ὃ) ἤδη δῷς τὸ προοίμιον, Φθέγξαι, βραχέχ μὲν, ἀλλ᾽ ἐμοὶ φίλα καὶ ἔδιστα οὐκ ἀκουστὰ μὲν, ἀλλὰ τῇ πνευματικῇ βοῇ μένα, καθ᾽ ἂν καὶ σιωπῶντος ἀκούει Μωσέως Θεός καὶ, Τί βοζίς πρὸς μὲ ; τῷ νοερῶς ἐντυγχάνοντι λέγεται. Κατάρτισαί μοι τὸν λαὸν τῷ σῷ θρέμματι. καὶ μετὰ τοῦτο ποιμένι, νῦν ὃς καὶ ἀρχιποιμένι Δίδαξον ἐμέ τι περὶ ποιμαντικῆς, τὸν λαὸν τοῦτον ποὶ εὐπειθείας· περὶ τῆς παρούσης τι πληγῆς φιληοσόφησον, περὶ τῶν δικαίων τοῦ Θεοῦ κριμάτων, ἐάν τε χαταλαμθάνωμεν ἡ μεῖς, ἐάν τε ἀγνοῶμεν τὴν πολ- ῃ) φυϊἀρίδη ργιβ5θι ρίασα ΡΠ οδορθδζε, ἀδ λὴν ἄδυσσον. Πῶς καὶ ἡ ἐλεημοσύνη εἰς σταθμοὺς Ἐν. δὶς ἴλασ. μὲν. δορὶ ἴῃ δὰ. Οὐκ ἀκουστά. θα. ρῇν, (οἰβὶ. Οτ. οὐκ εἶτ ἱπφϑηιθηὶ δογαπ) ΔΟγεδυπι ἐβπογείηυδ. κατὰ τὸν ἅγιον Ἡσαῖαν (οὐδὲ γὰρ τὸ ἀγαθὸν ἔχριτον, εἰ καὶ τοῖς ἐν τῷ ἀμπελῶνι προχεχμηχόσιν͵ ἔδοξε, μὴ συνιεῖσι τὸ ἐν τῇ ἰσότητι ἄν(σὴν), καὶ ἡ ὀργὴ κατὰ λόγον τῶν ἀμαρτημάτων, ποτήριον ἐν χειρὶ Κυρίου προσαγορευομένη, καὶ κόνδυ πτώσεως ἐχπινόμενον, εἰ καὶ πᾶσιν ὗφαιρεῖταί τι τῆς ἀξίας, καὶ τὸ τῆς ὀργῆῇῆς ἄκρατον φιλανθρωπίᾳ χίρνησινʼ κλίνων μὲν ἐκ τοῦ ἀποτόμου πρὸς τὸ ἐνδόσιμον τοῖς φόδῳ παιδευομένοις, καὶ τοῖς ἐκ τῆς μικρᾶς θλίψεως συλλαμόάνουσι καὶ ὠδίνουσιν ἐπιστροφὴν, καὶ πνεῦμα σωτηρίας τέλειον ἀποτίχτουσιν ὑποτηρῶν ὃὲ ὅμως τρυγίαν, τὸ τῆς ὀργῆς ἔσχατον, ἵν᾽ ὅλον κενώσῃ τοῖς μὴ θεραπευομένοις ἐκ τῆς χρηστότητος, ἀλλὰ καὶ σχληρυνομένοις κατὰ τὸν βαρυχάρδιον Φαραὼ, καὶ πικρὸν ἐργνοδότην, εἰς δεῖγμα ἰά φυοά ἴῃ ἷγᾶ δχιγοιηυπὶ οϑί, Δϑϑεγυοῖ, υἱ δαπὶ ἴ0- ταμιευθέντα τῆς τοῦ Θεοῦ κατὰ τῶν ἀσεδῶν δυνάμεως. Ἐκ τοῦ. θε. ἀπὸ τοῦ. Μικρᾶς θλίψεως. Οοιδ!. μακρᾶς, ε ἀΐυ-

Mē toinyn apochleisę̄s glōssan tēn polla phthenxamenēn kalōs, hēs hoi karpoi polloi, kai polla ta tēs dichaiosyns gennēmata᾽ hēs posa ta pechna, kai kines hoi thēsauroi, ron kychiǭ tous ophthalmous sou, kai ide; pas ho laos houtos, hon en Christǭ dia tou Euangeliou egennēsas. Mē dē phthonēste hēmin tōn chrēstōn pleon ē oligōn rhēmatōn, mēde tēs mellousēs zēmias (ho) ēdē dǭs to prooimion, Phthenxai, brachech men, all᾽ emoi phila kai edista ouk akousta men, alla tę̄ pneumatikę̄ boę̄ mena, kath᾽ an kai siōpōntos akouei Mōseōs Theos kai, Ti bozis pros me ? tǭ noerōs entynchanonti legetai. Katartisai moi ton laon tǭ sǭ thremmati. kai meta touto poimeni, nyn hos kai archipoimeni Didaxon eme ti peri poimantikēs, ton laon touton poi eupeitheias; peri tēs parousēs ti plēgēs philēosophēson, peri tōn dikaiōn tou Theou krimatōn, ean te chatalamthanōmen hē meis, ean te agnoōmen tēn pol- ę̄) phyïaridē rgib5thi riasa RP odorthdze, ad lēn adysson. Pōs kai hē eleēmosynē eis stathmous En. dis ilas. men. dori ię̄ da. Ouk akousta. tha. rę̄n, (oibi. Ot. ouk eit hipphϑēithēi dogap) DOgedypi ebpogeiēud. kata ton hagion Hēsaian (oude gar to agathon echriton, ei kai tois en tǭ ampelōni prochechmēchosin͵ edoxe, mē synieisi to en tę̄ isotēti an(sēn), kai hē orgē kata logon tōn amartēmatōn, potērion en cheiri Kyriou prosagoreuomenē, kai kondy ptōseōs echpinomenon, ei kai pasin hyphaireitai ti tēs axias, kai to tēs orgēę̄ēs akraton philanthrōpią chirnēsinʼ klinōn men ek tou apotomou pros to endosimon tois phodǭ paideuomenois, kai tois ek tēs mikras thlipseōs syllamoanousi kai ōdinousin epistrophēn, kai pneuma sōtērias teleion apotichtousin hypotērōn hoe homōs trygian, to tēs orgēs eschaton, hin᾽ holon kenōsę̄ tois mē therapeuomenois ek tēs chrēstotētos, alla kai schlērynomenois kata ton barychardion Pharaō, kai pikron ergnodotēn, eis deigma ia phyoa ię̄ higa dchigoiēupi oϑi, Dϑϑegyoi, hui dapi i0- tamieuthenta tēs tou Theou kata tōn asedōn dynameōs. Ek tou. the. apo tou. Mikras thlipseōs. Ooid!. makras, e aïy-

Do not, then, shut up the tongue that has spoken so many things well, whose fruits are many and many the offspring of its righteousness. How many are its children and what are its treasures? Lift up your eyes round about and see: all this people, whom you have begotten in Christ through the Gospel. Do not begrudge us your good words beyond a few phrases, nor give us now the prelude of the loss to come. Speak: briefly, but words dear and very sweet to me; not loud, but great in their spiritual cry, as God hears Moses even when he is silent, and “Why do you cry to me?” is said to one who intercedes in his mind. Make the people ready for me, your nursling, afterwards your shepherd, and now also a chief shepherd. Teach me something about shepherding, and this people something about obedience. Speak wisely about the present blow, about the just judgments of God, whether we understand them or do not know the great abyss: how mercy, too, is in the balances, according to holy Isaiah (for good is not left unjudged, even if it seemed so to those who had laboured earlier in the vineyard, not understanding the justice in the equality), and wrath is according to the measure of sins, called a cup in the hand of the Lord and a goblet of staggering drunk to the bottom, even if something of what is deserved is taken off for all, and he mixes the undiluted wrath with kindness. He inclines from severity to leniency for those trained by fear, and for those who from a slight affliction conceive and travail with conversion and bring forth the perfect spirit of salvation; but he still keeps the dregs, the last of the wrath, so that he may pour it all out on those who are not healed by his goodness but are hardened, like hard-hearted Pharaoh, the bitter taskmaster, who was kept as an example of God’s power against the ungodly.

Isa 49:18 (quotation, high confidence) · 1 Cor 4:15 (allusion, high confidence) · Exod 14:15 (quotation, high confidence) · 1 Pet 5:4 (echo, low confidence) · Ps 36:6 (35:7 LXX) (allusion, high confidence) · Isa 28:17 (allusion, high confidence) · Matt 20:1–16 (allusion, high confidence) · Ps 75:8 (74:9 LXX) (allusion, high confidence) · Isa 51:17 (allusion, high confidence) · Isa 51:22 (allusion, medium confidence) · Isa 26:17–18 (allusion, high confidence) · Exod 7:3 (allusion, medium confidence) · Exod 9:16 (allusion, high confidence) · Rom 9:17 (allusion, medium confidence)

Notes and citation

Summary: Gregory asks his father to speak briefly to the people about the hailstorm, explaining God’s just judgments, in which mercy and wrath are measured and wrath is tempered for those who repent.

“Your nursling, afterwards your shepherd, and now also a chief shepherd” is Gregory himself, ordained presbyter by his father and later bishop. Migne’s Latin and textual notes interleaved in the scan are not translated. Scripture: Isa 49:18; 1 Cor 4:15; Exod 14:15; 1 Pet 5:4; Ps 36:6 (LXX 35:7); Isa 28:17 (LXX); Matt 20:1–16; Ps 75:8 (LXX 74:9); Isa 51:17, 22; Isa 26:17–18 (LXX); Exod 7:3; Exod 9:16; Rom 9:17.

Topics: The last judgment

Cite (SBL): Gregory of Nazianzus, Or. 16.4 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-4

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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.

16.5PG 35

Εἰπὲ, πόθεν αἱ τοιαῦται πληγαὶ καὶ μάστιγες; καὶ τίς ὁ περὶ ταῦτα λόγος; Πότερον κίνησίς τις τοῦ παντὸς ἄτακτος, καὶ ἀνώμαλος, καὶ ἀχυδέρνητος φορά τε καὶ ἀλογία, ὡς οὐδενὸς τοῖς οὖσιν ἐπιστατοῦντος, καὶ τὸ αὐτόματον ταῦτα φέρει, ὡς δοκεῖ τοῖς ἀσόφως σοφοῖς, καὶ τοῖς εἰχῆῇ φερομένοις ὑπὸ τοῦ ἀτάκτου καὶ σκοτεινοῦ πνεύματος· ἣ λόγῳ τινὶ καὶ τάξει, ὥσπερ ὑπέστη τὸ πᾶν ἀπ᾿ ἀρχῆς, καὶ ἐκράθη καὶ συνεδέθη, καὶ ἐκινήθη κοσμίως, ὡς μόνῳ τῷ χινήσαντι γνώριμον, οὕτω καὶ μεταχινεῖται καὶ μετατίθεται Προνοίας χαλινοῖς ὁδηγούμενον ; Πόθεν ἀφορίαι, καὶ ἀνεμοφθορίαι, καὶ χάλαζαι, ἣ νῦν ἡμετέρα πληγὴ καὶ νουθεσία ; Πόθεν ἀέρων φθοραὶ, καὶ νόσοι, καὶ βρασμο γῆς, καὶ θαλάσσης ἐπαναστάσεις, καὶ τὰ ἐξ οὐρανοῦ ξείματα Καὶ πῶς ἡ εἰς ἀπόλαυσιν ἀνθρώπων δημιουργηθεῖσα κτίσις, τὸ κοινὸν ἐντρύφημα καὶ ἰσότιμον͵ εἰς τὴν τῶν ἀσεῤῶν κόλασιν μεταθάλλεται, ἵν᾽ οἷς τιμηθέντες οὐκ ηὐχαριστήσαμεν, τούτοις καὶ παιδευθῶμεν, καὶ γνῶμεν τὴν δύναμιν ἐξ ὧν πάσχομεν, ἐπειδὴ μὴ ἔγνωμεν ἐξ ὧν εὖ πε; Πῶς τοῖς μὲν ἐκ χειρὸς Κυρίον διπλᾶ τὰ ἁμαρτήματα δίδοται, καὶ ἀναπληροῦται τὸ τῆς κακίας μέτρον τῇ διπλασίᾳ καθ᾽ ἣν καὶ ὅ Ἰσραὴλ σωφρονίζεται· τοῖς δὲ, διὰ τῆς ἑπταπλασίας εἰς τὸν κόλπον ἀποδιδομένης, κενοῦται τὰ ἁμαρτήμαυ τα; Καὶ τί τὸ τῶν ᾿Αμοῤῥαίων μέτρον οὕπω πεπληρωμένον ; Καὶ πῶς ὁ ἀμαρτωλὸς ἣ ἀφίεται, ἣ χολάὰ Τοῖς μέν. δῖς ρίυγο5 ἴλεβ Ουἷδὶ. Οὐ. Διπιλα τὰ ἁμαρτήματα. ε Ὀυρ οἷα ρεξεοδίϑ, ζεται πάλιν· τὸ μὲν, ἐκεῖθεν τυχὸν τηρούμενος, τὸ κα οἰΐαπὶ [5Γ46] σα δι ΔΙ ; τυ γϑυβ Ῥ6Γ δορί υρίυπι δὲ, ἐντεῦθεν ἰατρενόμενος ; Καὶ πῶς ὁ δίκαιος, ἣ χανὸς, ἄνπερ ἣ πτωχὸς τὴν διάνοιαν, καὶ μὴ σφόδρα ὑπεράνω τῶν ὁρωμένων, καὶ ὡς τὸ συνειδὸς διδάσκει τούτων ἑκάτερον, τὸ οἰκεῖον καὶ ἀψευδὲς κριτήριον; Τίς ἣ πληγὴ, καὶ πόθεν ; Πότερον ἀρετῆς ἔλεγχος, ἣ κακίας βάσανος, καὶ ὅτι κρεῖττον ὡς κολάσει κάμπτεσθαι, κἂν μὴ οὕτως ἔχῃ, καὶ ὑπὸ τὴν κραταιὰν τοῦ Θεοῦ χεῖρα ταπεινοῦσθαι, ἣ ὡς δοκιμασίᾳ μετεωρίζεσθαι. Ταῦτα δίδαξον καὶ νουθέτησον, μὴ σφόδρα τῇ παρούσῃ πληγῇ δυσφορεῖν ἡμᾶς ἢ εἰς κακῶν βάθος ἐμπεσόντας καταφρονεῖν (ἔστι γάρ τι καὶ τοιοῦτο πάθημα ἐν τοῖς πολλοῖς), ἀλλὰ σωφρόνως ἔχειν πρὸς τὴν νουθεσίαν, καὶ μὴ τὴν μείξω προκαλεῖσθαι, διὰ τῆς πρὸς ταύτην ἀναι- Βὶ Βα0 δηΐπιο ἀδημ ΕΓ, ροίθηιϊ πηᾶηὰ ζʼ. Δεινὸν ἀφορία γῆς, καὶ καρπῶν ἀπώλεια· πῶς ὃΣ οὗ, ἤδη ταῖς ἐλπίσιν εὐφραινόντων, καὶ ταῖς ἀποθήκαις πλησιαζόντων ; Καὶ δεινὸν ἄωρος θερισμὸς, καὶ γεωργοὶ τοῖς πόνοις ἐπιστυγνάζοντες, καὶ οἷον νεκροῖς παραχαθή μενοι τοῖς γεννήμασιν, ἃ ὑετὸς ἐξέθρεψεν ἥμερος, καὶ ἄγριος ἐξεθέρισεν. ὧν οὐκ ἐπλήρωσε τὴν χεῖρα αὐτοῦ ὁ θερίζων, καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων᾽ οὐδὲ τῆς εὐλογίας ἐπ᾿ αὐτοῖς ἔτυχεν, ἣν χαρίζονται γεωργοῖς οἱ παρἀγοντες. Καὶ. θέαμα ἐλεεινὸν, γῆ χαθυδρισμένν,, καὶ Φ φυὶ ρῥγαίογειιηῖ, ἀστίςο0115 ἱπιραγιΐγα ϑοίθηι, ἀποχειραμένη, καὶ τὸν ἑαυτῆς χύσμον οὐκ ἔχουσα. Ὃ θρηνεῖ μὲν ὁ μακάριος Ἰωὴλ, γῆς καταφθορὰν, καὶ λιμοῦ βάσανον, εἰ καί τις ἄλλος, ἐχτραγῳδήσας· θρηνεῖ ὃὲ προφήτης ἕτερος τῇ πρότερον εὖκοσμίᾳ τὴν τελευταίαν ἀκοσμίαν ἀντιτιθεὶς, ἐν οἷς φησι περὶ ὀργῆς Κυρίου διαλεγόμενος, θραύοντος γῆν Τὰ ἔμπροσθεν αὐτοῦ παράδεισος τρυφῆς, καὶ τὰ ὄπισθεν πεδίον ἀφανισμοῦ. Δεινὰ μὲν δὴ ταῦτα, καὶ πέρα δεινῶν, ἕως μόνα λυπεῖ τὰ παρόντα, καὶ οὔπω χαλεπωτέρας ἀνιᾷ πληγῆς αἵσθησις· ἐπειδὴ, καθάπερ ἐν τοῖς νοσήμασι, τὸ λυποῦν ἀεὶ πάθος τοῦ μὴ παρόντος ἀνιαρώτερον᾽ δεινότερα δ᾽ ἔτι τούτων οἱ τῆς ὀργῆς τοῦ Θεοῦ θησαυροὶ παρ᾽ ἑαυτοῖς κατέχουσιν, ὧν μὴ γένοιτο πεῖραν ὑμᾶς Ὁ λαθεῖν’ οὐδέ γςΞ λήψεσθε πρὸς τοὺς οἰκτιρμοὺς τοῦ Θεοῦ καταφεύγοντες, καὶ τὸν θελητὴν τοῦ ἐλέους οἷς δάκρυσιν ἕλκοντες, καὶ τὸ ἑξῆς τῆς ὀργῆς διὰ ἧς ἐπιστροφῆς ἀποστρέφοντες. Ἔτι πραότης ταῦτα, καὶ φιλανθρωπία, καὶ παίδευσις ἥμερος, καὶ στοιχεῖα Τοιοῦτο. ὃʼο Οοἶδὶ. οἱ Ῥᾶγ, τ 6ἀ., τοιοῦἀγα Δ6 ΡῈ Ἰηογυπὶ δπιοηἀδίϊοποηι, αὐυἱύυϊ! πληγῆς νηπιότητα παιδαγωγούτης· ἔτι καπνὸς ὀργῆς, βασάνων προοίμιον· οὔπω δὲ πῦρ χατατλεγόμενον ἡ ἀκμὴ τῆς κινήσεως᾽ οὐδ᾽ ἄνθρακες ἀναπτόμενοι, τὰ τελευταῖα τῆς μάστιγος· ἧς τὸ μὲν ἠπείλησε, τὸ δ᾽ ἀνετείνατο, τὸ δὲ βίᾳ κατέσχε, τὸ δὲ ἐπήγαγεν· ὁμοίως καὶ τῇ πληγῇ παιδεύων καὶ τῇ ἀπειλῇ, καὶ ὁδοποιῶν τρίδον τῇ ὀργῇ αὑτοῦ, δι᾽ ὑπερδολὴν ἀγαθότητος· ἀπὸ μὲν τῶν ἐλαττόνων ἀρχόμενος, ὥστε μὴ δεηθῆναι τῶν σφοδροτέρων· παιδεύων δὲ καὶ τοῖς μείζοσιν, εἰ πρὸς ταῦτα ἐκ-

Eipe, pothen hai toiautai plēgai kai mastiges? kai tis ho peri tauta logos? Poteron kinēsis tis tou pantos ataktos, kai anōmalos, kai achydernētos phora te kai alogia, hōs oudenos tois ousin epistatountos, kai to automaton tauta pherei, hōs dokei tois asophōs sophois, kai tois eichēę̄ pheromenois hypo tou ataktou kai skoteinou pneumatos; hē logǭ tini kai taxei, hōsper hypestē to pan ap᾿ archēs, kai ekrathē kai synedethē, kai ekinēthē kosmiōs, hōs monǭ tǭ chinēsanti gnōrimon, houtō kai metachineitai kai metatithetai Pronoias chalinois hodēgoumenon ? Pothen aphoriai, kai anemophthoriai, kai chalazai, hē nyn hēmetera plēgē kai nouthesia ? Pothen aerōn phthorai, kai nosoi, kai brasmo gēs, kai thalassēs epanastaseis, kai ta ex ouranou xeimata Kai pōs hē eis apolausin anthrōpōn dēmiourgētheisa ktisis, to koinon entryphēma kai isotimon͵ eis tēn tōn aserōn kolasin metathalletai, hin᾽ hois timēthentes ouk ēucharistēsamen, toutois kai paideuthōmen, kai gnōmen tēn dynamin ex hōn paschomen, epeidē mē egnōmen ex hōn eu pe? Pōs tois men ek cheiros Kyrion dipla ta hamartēmata didotai, kai anaplēroutai to tēs kakias metron tę̄ diplasią kath᾽ hēn kai ho Israēl sōphronizetai; tois de, dia tēs heptaplasias eis ton kolpon apodidomenēs, kenoutai ta hamartēmau ta? Kai ti to tōn ᾿Amorrhaiōn metron houpō peplērōmenon ? Kai pōs ho amartōlos hē aphietai, hē cholaa Tois men. dis riygo5 ileb Ouidi. Ou. Dipila ta hamartēmata. e Our hoia rexeodiϑ, zetai palin; to men, ekeithen tychon tēroumenos, to ka oiïapi [5G46] sa di DI ? ty gϑyb Rh6G dori yriypi de, enteuthen iatrenomenos ? Kai pōs ho dikaios, hē chanos, anper hē ptōchos tēn dianoian, kai mē sphodra hyperanō tōn horōmenōn, kai hōs to syneidos didaskei toutōn hekateron, to oikeion kai apseudes kritērion? Tis hē plēgē, kai pothen ? Poteron aretēs elenchos, hē kakias basanos, kai hoti kreitton hōs kolasei kamptesthai, kan mē houtōs echę̄, kai hypo tēn krataian tou Theou cheira tapeinousthai, hē hōs dokimasią meteōrizesthai. Tauta didaxon kai nouthetēson, mē sphodra tę̄ parousę̄ plēgę̄ dysphorein hēmas ē eis kakōn bathos empesontas kataphronein (esti gar ti kai toiouto pathēma en tois pollois), alla sōphronōs echein pros tēn nouthesian, kai mē tēn meixō prokaleisthai, dia tēs pros tautēn anai- Bi Ba0 dēïpio adēm EG, roithēiï pēaēa zʼ. Deinon aphoria gēs, kai karpōn apōleia; pōs hoS hou, ēdē tais elpisin euphrainontōn, kai tais apothēkais plēsiazontōn ? Kai deinon aōros therismos, kai geōrgoi tois ponois epistygnazontes, kai hoion nekrois parachathē menoi tois gennēmasin, ha hyetos exethrepsen hēmeros, kai agrios exetherisen. hōn ouk eplērōse tēn cheira autou ho therizōn, kai ton kolpon autou ho ta dragmata syllegōn᾽ oude tēs eulogias ep᾿ autois etychen, hēn charizontai geōrgois hoi paragontes. Kai. theama eleeinon, gē chathydrismenn,, kai Ph phui rrhgaiogeiiēi, astiso0115 hipiragiïga ϑoithēi, apocheiramenē, kai ton heautēs chysmon ouk echousa. Ho thrēnei men ho makarios Iōēl, gēs kataphthoran, kai limou basanon, ei kai tis allos, echtragǭdēsas; thrēnei hoe prophētēs heteros tę̄ proteron eukosmią tēn teleutaian akosmian antititheis, en hois phēsi peri orgēs Kyriou dialegomenos, thrauontos gēn Ta emprosthen autou paradeisos tryphēs, kai ta opisthen pedion aphanismou. Deina men dē tauta, kai pera deinōn, heōs mona lypei ta paronta, kai oupō chalepōteras anią plēgēs haisthēsis; epeidē, kathaper en tois nosēmasi, to lypoun aei pathos tou mē parontos aniarōteron᾽ deinotera d᾽ eti toutōn hoi tēs orgēs tou Theou thēsauroi par᾽ heautois katechousin, hōn mē genoito peiran hymas Ho lathein’ oude gsX lēpsesthe pros tous oiktirmous tou Theou katapheugontes, kai ton thelētēn tou eleous hois dakrysin helkontes, kai to hexēs tēs orgēs dia hēs epistrophēs apostrephontes. Eti praotēs tauta, kai philanthrōpia, kai paideusis hēmeros, kai stoicheia Toiouto. hoʼo Ooidi. hoi Rhag, t 6a., toiouaga D6 RE Iēogypi dpioēadiïopoēi, auuiyyï! plēgēs nēpiotēta paidagōgoutēs; eti kapnos orgēs, basanōn prooimion; oupō de pyr chatatlegomenon hē akmē tēs kinēseōs᾽ oud᾽ anthrakes anaptomenoi, ta teleutaia tēs mastigos; hēs to men ēpeilēse, to d᾽ aneteinato, to de bią katesche, to de epēgagen; homoiōs kai tę̄ plēgę̄ paideuōn kai tę̄ apeilę̄, kai hodopoiōn tridon tę̄ orgę̄ hautou, di᾽ hyperdolēn agathotētos; apo men tōn elattonōn archomenos, hōste mē deēthēnai tōn sphodroterōn; paideuōn de kai tois meizosin, ei pros tauta ek-

Tell us: where do such blows and scourges come from? And what is the account of them? Is it some disorderly movement of the universe, an uneven and unpiloted motion without reason, as if no one presided over what exists, so that chance brings these things, as it seems to those who are wise without wisdom and to those swept along at random by the disorderly and dark spirit? Or, just as the universe was established from the beginning by reason and order, and was blended and bound together and set in orderly motion, known only to the One who moved it, so is it also moved again and changed, guided by the reins of Providence? Where do barrenness and blights and hailstorms come from, our present blow and admonition? Where do corruptions of the air come from, and diseases, and earthquakes, and risings of the sea, and the terrors from heaven? And how is the creation, made for the enjoyment of human beings, a common delight shared equally, turned into the punishment of the ungodly, so that we may be trained by the very things for which, though honoured with them, we gave no thanks, and may learn his power from what we suffer, since we did not learn it from what we enjoyed? How is it that some receive double for their sins from the Lord’s hand, and the measure of wickedness is filled up by the double, by which Israel too is chastened, while for others sins are emptied out by the sevenfold repaid into their bosom? And what is the measure of the Amorites, not yet filled up? And how is the sinner either forgiven or punished again: in the one case perhaps kept for the world beyond, in the other healed here? And how is the righteous man … if he is poor in mind and not very far above visible things, and as conscience, our own and unerring tribunal, teaches each of these? What is the blow, and where does it come from? Is it a proof of virtue, or a test of wickedness? And is it better to bow under it as punishment, even if it is not so, and to be humbled under the mighty hand of God, than to be lifted up as though by a trial? Teach us these things, and admonish us not to bear the present blow too hard, nor, falling into the depth of evils, to despise it (for this too is a sickness among the many), but to be sober toward the admonition and not to call forth a greater one by insensibility toward this. [6] Terrible is the barrenness of the earth and the loss of the crops; how could it not be, when people were already rejoicing in their hopes and drawing near to their barns? Terrible, too, is an untimely harvest, and farmers gloomy over their labours, sitting by their crops as if by corpses, crops which a gentle rain nourished and a savage one cut down; with which the reaper did not fill his hand, nor the binder of sheaves his bosom, nor did they receive the blessing over them that passers-by give to farmers. And a pitiable sight is the earth outraged and shorn, without its adornment. Blessed Joel laments this, having described in tragic terms, if anyone ever did, the destruction of the land and the torment of famine; and another prophet laments it, contrasting the former order with the final disorder, where, speaking of the wrath of the Lord shattering the earth, he says: “Before it, a garden of delight, and behind it, a plain of destruction.” These things are terrible, and beyond terrible, so long as only present things grieve us and the sense of a heavier blow does not yet pain us; for, as in diseases, the pain that is present is always more grievous than one that is not. But still more terrible things are held in the treasuries of God’s wrath, of which may you never have experience! Nor will you, if you take refuge in God’s compassion, draw him who delights in mercy by your tears, and turn aside the rest of his wrath by your conversion. These are still gentleness, kindness, mild training, the elementary teaching that guides infancy; still the smoke of wrath, the prelude of torments; not yet the blazing fire, the height of his movement, nor the kindled coals, the last stage of the scourge. Of this he threatened part, raised part over us, restrained part by force, and brought part upon us, training us alike by blow and by threat, and making a path for his wrath out of the excess of his goodness: beginning with the lesser, so as not to need the harsher, but training us with the greater as well, if to these we …

Isa 40:2 (allusion, high confidence) · Ps 79:12 (78:12 LXX) (allusion, high confidence) · Gen 15:16 (allusion, high confidence) · 1 Pet 5:6 (allusion, high confidence) · Ps 129:7–8 (128:7-Ps LXX) (allusion, high confidence) · Joel 1:4–20 (allusion, high confidence) · Joel 2:3 (quotation, high confidence) · Rom 2:5 (allusion, medium confidence) · Mic 7:18 (allusion, medium confidence) · Ps 18:8 (17:9 LXX) (allusion, medium confidence) · Ps 78:50 (77:50 LXX) (allusion, high confidence)

Notes and citation

Summary: Gregory asks his father to explain whether disasters such as the hailstorm come from chance or from Providence, and describes the ruined harvest as a mild warning compared with the wrath still in store for the unrepentant.

“[6]” marks the scan’s numeral (Ϛ΄). A few words are lost or garbled in the scan in the question about the righteous man and at the end (“…”); Migne’s Latin and textual notes interleaved in the scan are not translated. Scripture: Isa 40:2 (LXX); Ps 79:12 (LXX 78:12); Gen 15:16; 1 Pet 5:6; Ps 129:7–8 (LXX 128:7–8); Joel 1:4–20; Joel 2:3; Rom 2:5; Mic 7:18; Ps 18:8 (LXX 17:9); Ps 78:50 (LXX 77:50).

Topics: Providence, Suffering and affliction

Cite (SBL): Gregory of Nazianzus, Or. 16.5 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-5

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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.

16.7PG 35

Οἷδα στιλδουμένην ῥομφαίαν, καὶ μεθύουσαν μάχαιραν ἕν τῷ οὐρανῷ, σφάξειν, ἐξουθενεῖν ἀτεχνοῦν χελενομένην, ἕως σταρχῶν, καὶ μυελῶν, καὶ ὀστέων μὴ φείδεσθαι, Οἶδα, ὡς ἄρκτον ἀπορουμένην τὸν ἀπαθῖ,, καὶ ὡς πάρδαλιν ἀπαντῶντα κατὰ τὴν ὁδὸν ᾿Ασσυρίων, οὐ τῶν τότε μόνον, ἀλλὰ καὶ εἴ τις νῦν τὴν κακίαν ᾿Ασσύριος· καὶ οὐκ ἐνὸν φυγεῖν τὸ κράτος τῆς ὀργῆς αὐτοῦ καὶ τὸ τάχος, ὅταν γρηγορήσῃ ἐπὶ τὰ ἀσεόήματα ἡμῶν, καὶ τοὺς ἐχθροὺς αὐτοῦ χαταδιώχῃ ζῦλος, ἐσθέειν εἰδὼς τοὺς ὑπεναντίους. Οἷδα ἐχτιναγμὸν, καὶ ἀνατιναγμὸν, καὶ βρασμὸν, καὶ καρδίας θραυσμὸν, καὶ παράλυσιν γονάτων, καὶ τοιαῦτα ὄντα τὰ τῶν ἀσεθῶν ἐπιτίμια· ἐῶ γὰρ λέγειν τὰ ἐκεῖθεν δικαιωτήρια, οἷς ἡ ἐνταῦθα φειδὼ παραδίδωσιν, ὡς βέλτιον εἶνα!: νῦν παιδευθῆναι καὶ καθαρθῆναι, ἣ τῇ ἐκεῖθεν βασάνῳ παραπεμφθῆναι, ἡνίκα κολάσεως καιρὸς, οὐ καθάρσεως. Ὥσπερ γὰρ θανάτου κρείττων ὁ ἐνταῦθα Θεοῦ μνημονεύων, καὶ κάλλιστα τῷ θείῳ Δαδὶδ τοῦτο πεφιλοσόφηται· οὕτως οὐκ ἔστιν ἐν ἄδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν καὶ βίον καὶ πρᾶξιν, ἐχεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν.

Hoida stildoumenēn rhomphaian, kai methyousan machairan hen tǭ ouranǭ, sphaxein, exouthenein atechnoun chelenomenēn, heōs starchōn, kai myelōn, kai osteōn mē pheidesthai, Oida, hōs arkton aporoumenēn ton apathi,, kai hōs pardalin apantōnta kata tēn hodon ᾿Assyriōn, ou tōn tote monon, alla kai ei tis nyn tēn kakian ᾿Assyrios; kai ouk enon phygein to kratos tēs orgēs autou kai to tachos, hotan grēgorēsę̄ epi ta aseoēmata hēmōn, kai tous echthrous autou chatadiōchę̄ zylos, estheein eidōs tous hypenantious. Hoida echtinagmon, kai anatinagmon, kai brasmon, kai kardias thrausmon, kai paralysin gonatōn, kai toiauta onta ta tōn asethōn epitimia; eō gar legein ta ekeithen dikaiōtēria, hois hē entautha pheidō paradidōsin, hōs beltion eina!: nyn paideuthēnai kai katharthēnai, hē tę̄ ekeithen basanǭ parapemphthēnai, hēnika kolaseōs kairos, ou katharseōs. Hōsper gar thanatou kreittōn ho entautha Theou mnēmoneuōn, kai kallista tǭ theiǭ Dadid touto pephilosophētai; houtōs ouk estin en adę̄ tois apelthousin exomologēsis kai diorthōsis. Synekleise gar ho Theos entautha men kai bion kai praxin, echei de tēn tōn pepragmenōn exetasin.

I know of a gleaming sword, and a blade drunk in heaven, commanded to slay, to bring to nothing, to make childless, and not to spare flesh, marrow, or bones. I know that he who is beyond passion meets us like a bear robbed of her cubs and like a leopard on the road of the Assyrians, not only the Assyrians of that time but anyone who is now an Assyrian in wickedness; and there is no escaping the might and swiftness of his wrath when he keeps watch over our impieties, and when zeal pursues his enemies, zeal that knows how to devour his adversaries. I know of shaking out and shaking up, of quaking, of breaking of heart and loosening of knees, and that such are the penalties of the ungodly. I say nothing of the tribunals beyond, to which sparing here hands one over; so that it is better to be trained and purified now than to be sent on to the torment there, when it is the time for punishment, not for purification. For just as one who remembers God here is stronger than death, as the divine David has most beautifully taught, so there is no confession and correction in Hades for those who have departed. For God has enclosed life and action here, and there the examination of what has been done.

Deut 32:41–42 (allusion, high confidence) · Isa 34:5 (allusion, high confidence) · Ezek 21:9–10 (allusion, medium confidence) · Hos 13:7–8 (allusion, high confidence) · Jer 44:27 (echo, low confidence) · Isa 26:11 (allusion, medium confidence) · Heb 10:27 (allusion, high confidence) · Nah 2:10 (2:11 LXX) (quotation, high confidence) · Ps 6:5 (6:6 LXX) (allusion, high confidence)

Notes and citation

Summary: Gregory recalls Scripture’s threats of God’s sword and wrath, and warns that purification is possible only in this life, since after death comes judgment, not correction.

Scripture: Deut 32:41–42; Isa 34:5; Ezek 21:9–10; Hos 13:7–8 (LXX); Jer 44:27; Isa 26:11 and Heb 10:27; Nah 2:10 (LXX 2:11); Ps 6:5 (LXX 6:6).

Topics: Eschatology, The last judgment

Cite (SBL): Gregory of Nazianzus, Or. 16.7 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-7

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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.

16.8PG 35

Τί ποιήσομεν ἐν ἡμέρᾳ ἐπαγωγῆς, ἧ με τις τῶν προφητῶν, εἴτε δικαιολογίας τοῦ Θεοῦ πρὸς ἡμᾶς, εἴτε τῆς ἐπὶ τῶν ὁρέων καὶ βουνῶν, ὅπερ ἢκούσαμεν, εἴτε τῆς ὁποιασοῦν καὶ ἐφ᾽ ὧν δήποτε γινομένης ὅταν διελέγχῃ τε πρὸς ρβιοι, δίᾳφυθ 6κ δάνογβο δίδἱῖϊ, ρϑεςδίδ Ὠοϑίγϑ, δςϑῦῖ- Ὁ ἡμᾶς, καὶ ἀντιχαθιστῆται κατὰ πρόσωπον ἡ μῶν Ξ Ἕως. Ο.-. καὶ ἕως. ἱστὰς τὰ ἁμαρτήματα, τοὺς πικροὺς κατηγόρους, καὶ 6ἱ ΔπιδΓυΐδηῖο5 Δοουβοίογοϑ, ΠοΟῦΪ8 ἰπ [δοίθιῃ οἷς εὖ πεπόνθαμεν, ἃ ἠνομήσαμεν ἀντεξάγων, καὶ λογισμῷ λογισμὸν πλήσσων, καὶ πράξει πρᾶξιν εὖθύνων, καὶ τὸ τῆς εἰκόνος ἀπαιτῶν ἀξίωμα, τῇ κακίᾳ άγει αὐτοὺς ὑφ᾽ ἑαυτῶν κατεγνωσμένους, καὶ χαπαχεχρ!μένους, καὶ οὐδὲ ὡς ἄδικα πάσχομεν εἰπεῖν ἔχοντας, ὅπερ ἐνταῦθα τοῖς πάσχουσιν ἔστιν ὅτε ἱκανὸν εἰς παραμυθίαν τῆς κατακρίσεως ;

Ti poiēsomen en hēmerą epagōgēs, hē me tis tōn prophētōn, eite dikaiologias tou Theou pros hēmas, eite tēs epi tōn horeōn kai bounōn, hoper ēkousamen, eite tēs hopoiasoun kai eph᾽ hōn dēpote ginomenēs hotan dielenchę̄ te pros rbioi, diąphyth 6k danogbo didiiï, rϑesdid Ōoϑigϑ, dsϑui- Ho hēmas, kai antichathistētai kata prosōpon hē mōn X Heōs. O.-. kai heōs. histas ta hamartēmata, tous pikrous katēgorous, kai 6hi DpidGyïdēio5 Doouboiogoϑ, PoOuÏ8 ip [doithię̄ hois eu peponthamen, ha ēnomēsamen antexagōn, kai logismǭ logismon plēssōn, kai praxei praxin euthynōn, kai to tēs eikonos apaitōn axiōma, tę̄ kakią agei autous hyph᾽ heautōn kategnōsmenous, kai chapachechr!menous, kai oude hōs adika paschomen eipein echontas, hoper entautha tois paschousin estin hote hikanon eis paramythian tēs katakriseōs ?

What shall we do in the day of visitation, which one of the prophets speaks of, whether it is God’s pleading with us, or the day upon the mountains and hills of which we have heard, or one of whatever kind and upon whomever it comes; when he convicts us and sets our sins, those bitter accusers, face to face against us, setting the lawless things we did against the benefits we received, striking thought with thought and calling deed to account by deed, and demanding back the dignity of the image which we have spoiled by wickedness; leading us away condemned by ourselves and judged, unable even to say that we suffer unjustly, which here is sometimes enough to console those who suffer condemnation?

Isa 10:3 (quotation, high confidence) · Mic 6:1–2 (allusion, medium confidence) · Isa 2:12–14 (allusion, medium confidence) · Ps 50:21 (49:21 LXX) (allusion, high confidence) · Gen 1:26–27 (echo, medium confidence)

Notes and citation

Summary: Gregory asks what we will do on the day of judgment, when God sets our sins before us against his benefits and we stand self-condemned.

Migne’s Latin interleaved in the scan is not translated. Scripture: Isa 10:3; Mic 6:1–2; Isa 2:12–14; Ps 50:21 (LXX 49:21); Gen 1:26–27.

Topics: Eschatology

Cite (SBL): Gregory of Nazianzus, Or. 16.8 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-8

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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.

16.9PG 35

Ἐκεῖ δὲ τίς συνήγορος ; ποῖα σκῆψις ; τίς Ψψευδὴς ἀπολογία; ποία πιθανότης ἔντεχνος ; τίς ἐπίνοια κατὰ τῆς ἀληθείας παραλογιεῖται τὸ δικαστήριον, καὶ χλέψει τὴν ὀρθὴν κρίσιν, τοῖς πᾶσι πάντα ἐν ζυγῷ τιθεῖσαν, καὶ πρᾶξιν, καὶ λόγον, καὶ διανότμα, καὶ ἀντισηχοῦσαν τοῖς πονηροῖς τὰ βελτίονα, ἵνα τὸ ῥέπον νικήσῃ, καὶ μετὰ τοῦ πλείονος ἡ ψῆφος γένηται, μεθ᾽ ἣν οὐκ ἔφεσις, οὐ κριτὴς ὑψηλότερος, οὐκ ἀπολογία δι᾿ ἔργων δευτέρων, οὐκ ἔλαιον παρὰ τῶν φρονίμων παρθένων, ἣ τῶν πωλούντων, ταῖς ἔχλειπούσαις λαμπάσιν, οὐ μεταμέλεια πλουσίου φλογὶ τηκομένου, καὶ τοῖς οἰκείοις ἐπιζητοῦντος διόρθωσιν, οὐ προθεσμία μεταποιήσεως· ἀλλὰ καὶ μόνον, καὶ τελευταῖον, καὶ φοδερὸν τὸ κριτήριον, καὶ δίκαιον πλέον ἣ ὅσον ἐπίφοδον, μᾶλλον δὲ διὰ τοῦτο καὶ φοδερώτερον, ὅτι καὶ δίκαιον; Ἡνίκα θρόνοι προτίθενται, καὶ Παλαιὸς ἡμερῶν προκαθέζεται, καὶ βίδλοι (᾿ ἀνοίγονται καὶ ποταμὸς πυρὸς ἔλκεται, καὶ τὸ φῶς ἔμπροσθεν, καὶ τὸ σκότος ἡτοιμασμένον: καὶ σορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστάσιν ζῶης, τῆς ἐν Χριστῷ νῦν κρυπτομένης, καὶ ὕστερον αὑτῷ συμφανερουμένης· οἱ ὃξ τὰ φαῦλα. πράξαντες εἰς ἀνάστασιν κρίσεως, ἣν ἤδη παρὰ τοῦ κρίνοντος αὑτοὺς λόγου οἱ μὴ πιστεύσαντες κατεκρίθησανʼ καὶ τοὺς μὲν τὸ ἄφραστον φῶς διαδέξεται καὶ ἡ τῆς ἁγίας καὶ βασιλικῇς θεωρία Τριάδος ἐλλαμπούσης τρανώτερόν τε καὶ καθαρώτερον, καὶ ὅλης ὅλῳ νοῖ μιγνυμένης, ἣν δὴ καὶ μόνην μάλιστα βασιλείαν οὐρανῶν ἐγὼ τίθεμαι· τοῖς δὲ μετὰ τῶν ἄλλων βάσανος, μᾶλλον δὲ πρὸ τῶν ἄλλων, τὸ ἀπεῤῥίφθαι Θεοῦ, καὶ ἡ ἐν τῷ συνειδότι αἰσχύνη πέρας οὐκ ἔχουσα. Καὶ ταῦτα μὲν ὕστερον.

Ekei de tis synēgoros ? poia skēpsis ? tis Pspseudēs apologia? poia pithanotēs entechnos ? tis epinoia kata tēs alētheias paralogieitai to dikastērion, kai chlepsei tēn orthēn krisin, tois pasi panta en zygǭ titheisan, kai praxin, kai logon, kai dianotma, kai antisēchousan tois ponērois ta beltiona, hina to rhepon nikēsę̄, kai meta tou pleionos hē psēphos genētai, meth᾽ hēn ouk ephesis, ou kritēs hypsēloteros, ouk apologia di᾿ ergōn deuterōn, ouk elaion para tōn phronimōn parthenōn, hē tōn pōlountōn, tais echleipousais lampasin, ou metameleia plousiou phlogi tēkomenou, kai tois oikeiois epizētountos diorthōsin, ou prothesmia metapoiēseōs; alla kai monon, kai teleutaion, kai phoderon to kritērion, kai dikaion pleon hē hoson epiphodon, mallon de dia touto kai phoderōteron, hoti kai dikaion? Hēnika thronoi protithentai, kai Palaios hēmerōn prokathezetai, kai bidloi (᾿ anoigontai kai potamos pyros elketai, kai to phōs emprosthen, kai to skotos hētoimasmenon: kai soreusontai hoi ta agatha poiēsantes eis anastasin zōēs, tēs en Christǭ nyn kryptomenēs, kai hysteron hautǭ symphaneroumenēs; hoi hox ta phaula. praxantes eis anastasin kriseōs, hēn ēdē para tou krinontos hautous logou hoi mē pisteusantes katekrithēsanʼ kai tous men to aphraston phōs diadexetai kai hē tēs hagias kai basilikę̄s theōria Triados ellampousēs tranōteron te kai katharōteron, kai holēs holǭ noi mignymenēs, hēn dē kai monēn malista basileian ouranōn egō tithemai; tois de meta tōn allōn basanos, mallon de pro tōn allōn, to aperrhiphthai Theou, kai hē en tǭ syneidoti aischynē peras ouk echousa. Kai tauta men hysteron.

There, who will be our advocate? What excuse will there be? What false defence? What artful plausibility? What device against the truth will mislead the court and steal away the right judgment, which places everything of everyone in the balance, deed, word, and thought, and weighs the better against the worse, so that whatever turns the scale prevails and the verdict goes with the greater; after which there is no appeal, no higher judge, no defence by later deeds, no oil from the wise virgins or from the sellers for lamps going out, no repentance for the rich man wasting away in the flame and seeking amendment for his kin, no time allowed for reform; but the one, final, and fearful judgment, even more just than fearful, or rather more fearful for this very reason, that it is just. Then thrones are set and the Ancient of Days takes his seat, books are opened and a river of fire is drawn out, the light is before and the darkness is made ready; and those who have done good will go to the resurrection of life, which is now hidden in Christ and will later be revealed with him; and those who have done evil to the resurrection of judgment, to which those who did not believe have already been condemned by the Word who judges them. The ones will be received by the ineffable light and the vision of the holy and royal Trinity, shining more clearly and purely and mingling wholly with the whole mind, which alone I take to be, in the fullest sense, the kingdom of heaven; for the others, along with everything else, or rather before everything else, the torment will be to be cast away from God, and the shame in the conscience that has no end. But of these things later.

Matt 25:1–13 (allusion, high confidence) · Luke 16:24–28 (allusion, high confidence) · Dan 7:9–10 (allusion, high confidence) · John 5:29 (quotation, high confidence) · Col 3:3–4 (allusion, high confidence) · John 3:18 (allusion, high confidence) · John 12:48 (allusion, medium confidence) · Matt 8:12 (echo, medium confidence)

Notes and citation

Summary: At the last judgment there will be no advocate or second chance; the righteous will see the Trinity, which Gregory calls the kingdom of heaven, and the wicked will suffer separation from God and endless shame.

A footnote marker in the scan is not translated. Scripture: Matt 25:1–13; Luke 16:24–28; Dan 7:9–10; John 5:29; Col 3:3–4; John 3:18; John 12:48; Matt 8:12.

Topics: Eschatology, Trinity, The last judgment, Heaven and eternal reward

Cite (SBL): Gregory of Nazianzus, Or. 16.9 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-16-9) · 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.

16.10PG 35

Νὺν δὲ τί ποιήσωμεν ἀδελφοὶ, συντετριμμένοι, καὶ τεταπεινωμένοι, καὶ μεθύοντες, οὐκ ἀπὸ σίκερα, οὐδὲ ἀπὸ οἴνου, τοῦ πρὸς ὀλίγον σαλεύοντος καὶ σχοτίζοντος, ἀλλ᾽ ἀπὸ τῆς πληγῆς ἣν ἐπήγαγε δ) Πάσχομεν, οἰς. Ρ495., πάσχοντας εἰπεῖν ἔχομεν. Πιστεύσαντες. Ἀδρα. ἢ, πιστεύοντες. ἢ1|6ὸ, ἰπφυϑπὶ, 4υἱ ἀἴο]1 : Εἰ 6ΟΓ, τἸηονογ ἃς εἶϊ- Κύριος, ὁ λέγων’ Καὶ σὺ, καρδία, σείσθητ: καὶ σανα; αυΐφυὰθ πῃ γογίβ οἱ εοηρυποιίοηΐβ δρἱγ! λεύθητιʼ καὶ ποτίζων τοὺς χαταφρονητὰς πνεῦμα ἙΟΠΙΘΠΡΊΟΓΕ5 ροΟίδι δ·; δά οἰἰ8η) ἀϊεϊίατ : Υὶ-ὀ λύπης καὶ κατανύξεως· πρὸς οὺς καὶ λέγεται·Ἴδετε, ἄεοῖὁ, εοπίεπιρίοτεδ. εἰ αδρίεϊίε, οἱ αὐἀπιϊγαπιϊπὶ, εἰ οἱ καταφρονηταὶ, καὶ ἐπιδιλέψατε, καὶ θαυμάἀἱερεταϊπιϊπὶ Ουοπδπι πιοὰο γοἀάδγζυιοηθ8β σατε καὶ ἀφανίσθητε; Πῶς οἴσομεν αὐτοῦ τοὺς (ἐγοπιυ8ὴ Αὐἱ 4υϊ. τοβροηϑὶ ἀδυΐπι8, σὐπὶ ργθ ἐλεγμούς ; ἧ τίνα δώσομεν τὴν ἀπόκρισιν, ὅταν ἐπὶ ὈΒοηοῇείοτυπι πιυ] εἰ υἀϊηθ), δοσοριΐβ, ᾽ʼπ- τῷ πλήθει τῶν εὐεργεσιῶν, ἐφ᾽ αἷς ἀχάριστοι μεμεειαιϊὶ Ῥογηδηβίηυβ, ρ]4Ά4838 οἰἰδπὶ ᾿πΠΒΌΡΟΡ ΠΟΌΪβ νήχαμεν, ἔτι καὶ τὰς πληγὰς ἡμῖν ὀνειδίζῃ, καὶ ΟῚ δύϊηυϑ, ΤΟσΘηΒ6ὈΪ: ἢ ΑἸἰ4η6 Π08 4φυΐύσιι ργοϊθθ Καὶ τέκνα μὲν, ἀλλὰ μωμητὰ καλῶν λέγῃ, καὶ υἱοὺς γοῦδῃ5. ΘΓ ἱπιρτο δπὶ οἱ ἢ]108 φυϊάθιη, μὲν, ἀλλ᾽ ἀλλοτρίους καὶ χωλάναντας ἀπὸ τῶν τρίδων ΔἸΐθη085 οἱ ἃ Π}}18 ποβίγὶϑ Οὗ δβυπιδπι) Υἱξ αὑτῶν δι᾽ ἀνοδίαν τε καὶ τραχύτητα· Πῶς ἔδει, ἀἰδὶου!δίοπὶ δἰ δεροείιδίθπὶ οἰδυάίοληϊεβ, γχαὶ πόθεν ὑμᾶς παιδευθῆναι, καὶ οὐ πεπαίδευχα ; ᾳφυσίυν : Ουοπδαιὶ πηοόο0, οἱ αυδηδπὶ ΓΔΙΪοη6, γὸ38 Δι᾽ ἁπαλωτέρων φαρμάκων; ἐπήγαγον. Παρῆκα τὸ δγυάϊγί ορογίθθαί, πο δγιάϊογὶ πὶ· Απ ρὲῦ πιοῖ-ὀ Αἰγύπτιον αἷμα πινόμενον ἐκ πηγῶν καὶ ποταμῶν ᾿ΐογα τηϑαϊςδπθηῖὰ ἢ Αἰ δα δἀμἰυυϊ. ΔΕ σγριΐυτ 88η- καὶ πάσης συναγωγῆς ὕδατος, τὴν πρώτην πληγῆν. ξυΐϊησηῃ 4ὶ ἐκ [Ὀπιἰθυ5, οἱ ἤυνΐ οἱ ὁχ οπηὶ Παρῆλθόν τοὺς βατράχους, καὶ τὸν σχνῖπα καὶ δαιάλζυτ οοἰϊδοιίοπα Ὀἰθαθαιυγ, μος οϑὲ, ργί πθῶπὶ τὴν χυνόμυταν, τὰς ἑξῆς μάστιγας ἀπὸ δὲ τῶν Ἀἱδξλπι, ργιογινὶ. Ἀδηλ8 οἱΐαπι, οἱ οἰηΐρῃαβ, ἃς κτηνῶν, καὶ τῶν βοῶν, καὶ τῶν προθδάτων ἡρξάμην, αὐοηγἷλ5, ἀδίπ ρ8 δ πῆυγ, ρΓ οι γπδὶ. τῆς πέμπτης πληγῆς, καὶ τοῖς ἀλόγοις ἐνέσχηψα, ἔτι αυΐηι8, ἰὰ ἃ λυπιοπιῖ8, οἱ Ὀοθυ8, οἱ οὐθιι8 τῶν λογικῶν φειδόμενος. Οὐδὲν πρὸς ὑμᾶς ἡ θραῦσις· ἰηοομὶ; ἃ6 ταιϊΐοθθ ρμγϑϊ δάδιις ρᾶγοθηβ, ἧἱθπ ἀλλὰ γεγόνατέ μοι καὶ τῶν πληγέντων ἀλογώτεροι, θγυΐδ δοῖὶδΔ ἰπροίυπι [δοἱ. Ἧο8 6ὰπὶ| ΟΔ]Δπιϊ[ι6π) καὶ ἀπαιδευτότεροι. ᾿Αγέσχον ἐξ ὑμῶν τὸν ὑετόν· ἈΪΏ11 σΓΔ γογαπὶ οἰἰδπι, ραΓΟ558 συπῖ, μερὶς μία ἑἐδράχη· καὶ μερὶς ἐφ᾽ ἣν οὐκ ξδρεξα, διοἰ ἀΐογοβ δἰ4υδ γδιίΐομο 4]}16ηΐογο νῸ8 ʼρ805. ΐ ἐξηράνθη· καὶ εἴπατε: ᾿Αγδριούμεθα. Ἐπήγαγον φγαθυΐδιϊ8. ΡΙιυίΐαπι α υοὐὶς διερεπαάϊξ : γματεὸ πα ὑμῖν χάλαζαν, τῇ ἑναντίᾳ πληγῇ παιδεύων, εοπιρίμία εεἰ : μαγε αμίεπι φα, ομὶ ρίμυϊαπι ποσαυὶ, ἀμπελῶνας ὑμῶν καὶ δρυμῶνας καὶ γεννήματα ἐταγμὲ! ἃς αἰχὶπιὶ5 : ΕΟΥΠΙΕ πος περοηις ὑμῶν ἐξεθέρισαʼ καὶ τὴν κακίαν ὑμῶν οὐ συνᾳυϊάδπι πο ΐοῦ ἢο, [οτγι8556 [Ϊ8 σοῦ} ἷβ υἱοίυγ : δεν σιδηροῦν ὁ τράχη.ϊός σου· ταῦτα τυχὸν ἐρεῖ πρὸς ημῖα ἀπτμ8 [᾿, οἱ πόγυιιε [ἘΥΥδιι5 σογυῖς μα ἐμὲ, τὸν μηδὲ ταῖς πληγαῖς νουθετούμενον ὁ )υἱ Ξρογποθαῖ, βρογηΐϊ ἰπίψηδ ἀφοθαὶ, ἰπΐψιθ ἀθετῶν ἀθετεῖ· ὁ ἀνομῶν ἀνομεῖ- οὐδὲν ἡ ἄνωθεν δεῖϊ : πἰΒ}} δυρδγη8 δαἀπιοη ἶο ργοί!, ᾿}}}}} ἥλρτα. νουθεσία: οὐδὲν αἱ μάστιγες. ᾿Εξέλιπε φυσητὴρ, δε(εεὶῖι εμ[Παἰοτίμηι, ἀε[εεἶς ρίαπιϑιπι ᾿ς, αὐοιὶ ργ8 ἐξέλιπε μόλιδδος, ἃ καὶ διὰ Ἱερεμίου πρότερον 4φυοχῦθ ρογ δεγθιν πὶ γΟθΐ8 Ἔχργοῦγανὶ : [αϑϑυ ὑμῖν ὠνείδισα᾽ Εἰς κενὸν ἀργυροκόπος ἀργυροκοπεῖ· ὠγβᾷοπίμιη σΟηἶδι ΓΘ ΔΓ: γῷ νϑϑῖγἃ Π0) ποντρίαι ὑμῶν οὐκ ἐτάχγσαν. Μὴ ἐμὲ ὑπομενεῖτε, δυηὶ ΠΙχυθίλοια ν5. Νυπὶ π|6 γα! π| δι151:1 4᾿- λέγει Κύριος, ὠργισμένον Ἢ οὐκ ἰσχύει ἡ χείρ μου εἷι δοπιίηιιβ ἢ Δῆμο πιο πιδῆυ8 συ0αι}6 ρ[Δ-ὀἠ καὶ ἄλλας ἐπενεγκεῖν πλτγάς Ἕτι παρ᾽ ἐμοὶ ΦΌυ ΘΠ οδιπμιὶ [Ἰφί πο δ᾽, (υδη} ΜΟγ568, δυ} λης, ἣν πάσσων εἰς οὐρανὸν Μωῦσήῆς, ἣ εἴ τις κατ᾽ 4υΐδ |}}} πν}}}5. ἵγαβ ἀἰνίη: τοἰπίϑιογ, ἰὴ ΘΟ υΠὶ 5ρ8Γ- ὀ ἐκεῖνον ὑπηρέτης Θεοῦ κινήσεως, παιδεύει νόσῳ τὴν ἔοηβ, φγριπὶ ΡῈ πιουθυπὶ ἀδϑιϊγαι. Αὐϊς ’ʼο- Αἴγυπτον. Ἔτι καὶ ἀχρὺς, καὶ σκότος ψηλαφητὸν, εὐβία, οἵ ἰΘποῦγα ρΑΙρΆ οἱ ραζα ογάΐθ καὶ ἡ τελευταία πληγὴ τῇ τάξει, πρώτη δὲ τῷ πόνῳ 4υϊάεπι ροβίγειηδ, ἀοίογα δυίθηῃ ἃς ροιδιϊα ρτγίμια, Ὁ καὶ τῇ δυνάμει, ἡ τῶν πρωτοτόκων φθορὰ καὶ ὩΘΏΡ6 ρτἱποφοηίίογυην δίραροϑ οἱ ἰπίογηθεῖο, 484πὶ ἀπώλεια, ἣν ὥστε φυγεῖν, καὶ ἀποστρέψαι τὸν ὅλουἱ οἴιχίδηνυβ, οἱ οχιθγιη ϑίογοπι ἃ ΠΟΪ)}]8 ἃνογίἃ- θρευτὴν, χρῖσαι τὰς τοῦ νοῦ φλιὰς ἄμεινον, θεωρίαν του δΔηΐπιὶ ροβῖθϑ, ὁοηιοπιρί αὐϊοιθι οἱ λοι οποπι, καὶ πρᾶξιν, τῇ μεγάλῃ καὶ σωττρίῳ σφραγῖδι, τῷ Ἰδρηο ἰΠ|Π0 εἰ ξδ]υϊαγὶ βίρηδοῆο, βἰπηῖγηπὶ Νονὶ τῆς Καινῆς Διαθήκης αἵματι, Χριστῷ καὶ συσταυγι, 99ὴ. Αἰ)ΟΞΙΥ͂,7. κη, κεν!, ἅά. λὲν, γι, δ6 χού. ᾽κ, Αὐτῶν. Μοηίΐδο., αὑτοῦ. παῖς ἀπειλαῖς, ε πος ηἶπἾ8. Μάστιγας. θυο Βορᾷ.. πληγάς, ρ͵8615. Π.1ηγάς. θν. μάστιγας, ε ἤφᾳθ|]. ( Ἐναντίᾳ. Οοἴοϊ. ἃ, ἐνάτῃ, ποη. Καμινιαίας. Ἀδραᾳ. μίι, ΟΥν. ρβονμένους, και συναποθνήσχοντας, ὥστε καὶ αυνανα- αδιαπιοηι! δοησυΐπα, τηχ͵886 δαίίυς (ἀογὶ!, ᾿αἴ4υ9 στῆναι, καὶ συνδοξασθῆναι, καὶ συμδασιλεῦσαι νῦν τε καὶ κατὰ τὴν τελευταίαν αὐτοῦ φανέρωσινʼ ἀλλὰ μὴ θραυσθῆναι, μηδὲ συντριδῆναι, μηδὲ θρηνήσαι, πλήσσοντος ἡμᾶς ἀωρίᾳ, καὶ ἐν τῷ σκοτεινῷ τούτῳ βίῳ τοῦ Πονηροῦ, καὶ ὁλοθρεύαντος τὰ πρωτότοκα, καὶ Θεῷ καθιερωμένα τῆς ζωῆς ἡμῶν γεννήματα καὶ κινήματα.. 1Β΄, Μή μοι γένοιτο μετὰ τῶν ἄλλων πληγῶν, καὶ ταῦτα ὀνειδισθῆναι παρὰ τοῦ ᾿Αγαθοῦ, πορευομένου πρὸς μὲ θυμῷ πλαγίῳ διὰ τὴν ἐμὴν πλαγιότητα ᾿δπάταξα ὑμᾶς ἐν ἱκτέρῳ, καὶ ἐν πυρώσει, καὶ σφαχε.ισμῷ (1θ)· καὶ οὐδὲν πλέον.·Ἔξωθεν ἠτέκγωσδν ὑμᾶς μάχαιρα, καὶ οὐδ᾽ ὡς ἐπεστρέψατε πρὸς μὲ, λέγει. Κύριος. Μὴ γενοίμην ἀμπελὼν τοῦ ἡγαπημένου, μετὰ τὸ φυτευθῆναι καὶ χαραχωθῆναι, καὶ φραγμῷ, καὶ πύργῳ. καὶ πᾶσιν ἀσφαλισθῆναι, ὥς ἐνῆν. μάλιστα, χερσομανῶν καὶ ἀχανθοφορῶν, καὶ διὰ τοῦτο καταφρονούμενος, ὡς χκαθαιρεθῆναι τὸν πύργον, καὶ περιαιρεθῆναι τὸν φραγμὸν, καὶ μὴ τμηθῆναι, μηδὲ σχαφῆναι, ἀλλὰ γενέσθαι πᾶσιν εἰς διαρπαγὴν, καὶ κοινὴν ὕδριν, καὶ καταπάτημα, Ταῦτα μὲν ὁ ἐμὸς φόθος καὶ λόγος· καὶ οὕτως ἐγὼ δυσφορῶ πρὸς τὴν πληγὴν, καὶ τοιαύτην εὔχομαι τὴν εὐχὴν, ἣν καὶ προσθήσω τοῖς εἰρημένοις· Ἡμάρτομεν, ἠνομήσαμεν, ἠσεθήσαμεν, ὅτι ἐπελαθόμεθα τῶν ἐντολῶν σου, καὶ ὀπίσω τῆς διανοίας ἡμῶν τῆς πονηρᾶς ἐπορεύθημεν· ὅτι ἀναξίως τῆς κλήσεως καὶ τοῦ Εὐαγγελίου τοῦ Χριστοῦ σου πεπολιτεύμεθα, καὶ τῶν ἁγίων αὐτοῦ παθημάτων, ἣν καὶ τῆς ὑπὲρ ἡμῶν κενώσεως· ὅτι ἐγενήθημεν ὄνειδος τῷ ἀγαπητῷ σου. Ἱερεὺς καὶ λαὸς ἐξέστημεν ἐπὶ τὸ αὐτό: πάντες ἐξεχλίναμεν, ἅμα ἠχρειώθημεν. Οὐκ ἔστι ποιῶν χρέμα καὶ δικαιοσύνην, οὐκ ἔστιν ἕως ἑνός, ᾿Απεχλείσαμεν τοὺς οἰκτιρμούς σου, καὶ τὴν φιλανθρωπίαν. σου, καὶ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, διὰ τὴν κακίαν ἡμῶν, καὶ τὴν πονηρίαν τῶν ἐπιτηδευμάτων ἡμῶν, μεθ᾽ ἧς ἀνεστράφημεν Σὺ χρηστὸς, ἀλλ᾽ ἡμεῖς ἠνομήσαμεν· σὺ μακρόθυμος, ἀλλ᾽ ἡμεῖς πληγῶν ἄξιοι. Γινώσκομέν σου τὴν ἀγαθότητα, καίπερ ἀσυνετοῦντες· ὀλίγα ὧν ἡμάρτομεν ταί σοι; τρόμος λήψεται ἀπὸ σοῦ ὄρη, καὶ μεγέθει βραχίονός σου τίς ἀντερίσει ;. Ἐὰν κλείσῃς τὸν οὐρανὸν, τίς ἀνοίξει ; καὶ ἑὰν λύσῃς τοὺς χαταῤῥάχτα: Ὁ σου, τίς συνέξει ; Κοῦφον ἐν ὀφθαλμοῖς σου πτωΔιὰ τὴν ἐμὴν πιλαγιότητα. Οὐ πιθᾶπηι οΙ}} εἰδδὶ υος αὐτὶ ίπο, εἰ ἱη απιηιαίἑολι6, εἰ μμιτεάϊπε ; αἷμς ; πές εἰς ἰαπιόπ αὐ πιὸ εοπυετεὶ ὁεἰὶς, ἀἰεῖ! θοΟἸΠ65 ἀδο παν πηυ8, δ} ἐπ Δεῖ! διιπλδ Ἰυπὶ εἰλυπότὶ Δρογίοι Ὁ σδίδγλοι α χίσα: καὶ πλουτίσαι, ζωῶσαι καὶ θανατῶσαι, πατάξαι καὶ ἰάσασθαι· καὶ τὸ θελῆσαί σου, πρᾶξίς ἔστι συντετελεσμένν. Σὺ ὠργίσθης, καὶ ἡμεῖς ἡμάρτομεν, λέγει τις τῶν πάλαι ἀνθομολογούμενος. Ἐμοὶ δὲ καὶ πὸ ἐναντίον καιρὸς εἰπεῖν: Ἢ μεῖς ἡμάρτομεν, καὶ σὺ ὠργίσθης· διὰ τοῦτο ἐγενέθημεν ὄνε!δος τοῖς γείτοσιν ἡμῶν. ᾿Απέστρεψας τὸ πρόσωπόν σοὺ, καὶ ἀτιμίας ἰλάσθητι, Κύριε: μὴ παραδῷς ἡ μᾶς εἰς ἕλος διὰ τὰς ἀνομίας ἡμῶν, μηδὲ διὰ τῶν ἡμετέρων παιδεύσῃς ἄλλους μαστίγων, ἐνὸν ἡμδς διὰ τῆς ἐτέρων βασάνου σωφρονισθῆναι· τίνων τούτων ; Ἐθνῶν πὧν οὐ γινωσκόντων σε, καὶ βασιλειῶν, αἵ τῷ σῷ κράτει οὐκ ὑπετάγησαν. Ἢμεῖϊς δὲ λαός σου, Κύριε, καὶ ῥάδδος χλυρονομίας σον. Διὰ τοῦτο παίὄευσον ἡμᾶς, πλὴν ἐν χρηστότητι, καὶ μὴ ἐν τῷ θυμῷ σου· ἵνα μὴ ὀλιγοστοὺς ἡμᾶς ποιήσῃς, καὶ παρὰ πάντας τοὺς κατοικοῦντας τὴν γῆν, ἐξουδένω-

Nyn de ti poiēsōmen adelphoi, syntetrimmenoi, kai tetapeinōmenoi, kai methyontes, ouk apo sikera, oude apo oinou, tou pros oligon saleuontos kai schotizontos, all᾽ apo tēs plēgēs hēn epēgage d) Paschomen, ois. R495., paschontas eipein echomen. Pisteusantes. Adra. ē, pisteuontes. ē1|6o, ipphyϑpi, 4hui aio]1 : Ei 6OG, tIēonog has eiï- Kyrios, ho legōn’ Kai sy, kardia, seisthēt: kai sana? auïphyath pę̄ gogib hoi eoērypoiioēïb drig! leuthētiʼ kai potizōn tous chataphronētas pneuma HeOPIThPRIOGE5 roOidi d;? da oii8ē) aïeïiat : Ui-o lypēs kai katanyxeōs; pros ous kai legetai;Idete, aeoio, eopiepirioted. ei adrieïie, hoi auapiïgapiïpi, ei hoi kataphronētai, kai epidilepsate, kai thaumaaieretaïpiïpi Ouopdpi pioao goaadgzuioēth8b sate kai aphanisthēte? Pōs oisomen autou tous (egopiy8ē Aui 4yï. tobroēϑi adyïpi8, sypi rgth elegmous ? hē tina dōsomen tēn apokrisin, hotan epi OBoēoę̄eiotypi piy] ei yaïēth), dosoriïb, ᾽ʼp- tǭ plēthei tōn euergesiōn, eph᾽ hais acharistoi memeeiaiïi Rhogēdēbiēub, r]4A4838 oiidpi ᾿pPBOROR POOÏb nēchamen, eti kai tas plēgas hēmin oneidizę̄, kai OI dyïēuϑ, TOsThēB6OÏ: ē AIi4ē6 P08 4phyïysii rgoïthth Kai tekna men, alla mōmēta kalōn legę̄, kai huious goudę̄5. ThG hipirto dpi hoi ē]108 phyïathiē, men, all᾽ allotrious kai chōlanantas apo tōn tridōn DIïthē085 hoi ha P}}18 pobigiϑ Hou dbypidpi) Huix hautōn di᾽ anodian te kai trachytēta; Pōs edei, aidiou!diopi di deroeiidithpi oidyaiolēïeb, nchai pothen hymas paideuthēnai, kai ou pepaideucha ? ąphysiyn : Ouopdaii pēooo0, hoi audēdpi GDIÏoē6, go38 Di᾽ hapalōterōn pharmakōn? epēgagon. Parēka to dgyaïgi orogiththai, po dgiaïogi pi; Ap reu pioi-o Aigyption haima pinomenon ek pēgōn kai potamōn ᾿ïoga tēϑaïsdpthēia ē Ai da damiyyï. DE sgriïyt 88ē- kai pasēs synagōgēs hydatos, tēn prōtēn plēgēn. xyïïēsēę̄ 4i ek [Opiithy5, hoi ēunï hoi hoch opēi Parēlthon tous batrachous, kai ton schnipa kai daialzyt ooiïdoiiopa Oithathaiyg, mos oϑe, rgi pthōpi tēn chynomytan, tas hexēs mastigas apo de tōn Haidxlpi, rgiogini. Adēl8 hoiïapi, hoi oiēïrę̄ab, has ktēnōn, kai tōn boōn, kai tōn prothdatōn hērxamēn, auoēgil5, adip r8 d pēug, rG oi gpdi. tēs pemptēs plēgēs, kai tois alogois eneschēpsa, eti auïēi8, ia ha lypiopii8, hoi Oothy8, hoi outhii8 tōn logikōn pheidomenos. Ouden pros hymas hē thrausis; iēoomi? ha6 taiïïothth rmgϑï dadiis ragothēb, hēithp alla gegonate moi kai tōn plēgentōn alogōteroi, thgyïd doiidD iproiypi [doi. Hēo8 6api| OD]Dpiï[i6p) kai apaideutoteroi. ᾿Ageschon ex hymōn ton hyeton; AÏŌ11 sGD gogapi oiidpi, raGO558 sypi, meris mia heedrachē; kai meris eph᾽ hēn ouk xdrexa, dioi aïogob di4yd gdiiïomo 4]}16ēïogo nO8 ʼr805. ï exēranthē; kai eipate: ᾿Agdrioumetha. Epēgagon phgathyïdiï8. RIiuiïapi a youis dierepaaïx : gmateo pa hymin chalazan, tę̄ henantią plēgę̄ paideuōn, eopirimia eei : mage amiepi pha, omi rimyïapi posaui, ampelōnas hymōn kai drymōnas kai gennēmata etagme! has aichipii5 : EOUPIE pos peroēis hymōn exetherisaʼ kai tēn kakian hymōn ou synąuïadpi po ïou ēo, [otgi8556 [Ï8 sou} hib huioiyg : den sidēroun ho trachē.ïos sou; tauta tychon erei pros ēmia aptm8 [᾿, hoi poguiie [EUYdii5 soguis ma eme, ton mēde tais plēgais nouthetoumenon ho )hui Xrogpothai, brogēïï ipipsēd aphothai, ipïpsith athetōn athetei; ho anomōn anomei- ouden hē anōthen deiï : piB}} dyrdgē8 daapioē io rgoi!, ᾿}}}}} hēlrta. nouthesia: ouden hai mastiges. ᾿Exelipe physētēr, de(eeiii em[Paiotimēi, ae[eeis riapiϑipi ᾿s, auoii rg8 exelipe moliddos, ha kai dia Hieremiou proteron 4phyochyth rog degthin pi gOthï8 Echrgougani : [aϑϑy hymin ōneidisa᾽ Eis kenon argyrokopos argyrokopei; ōgbąopimiē sOēidi GTh DG: gǭ nϑϑiga P0) pontriai hymōn ouk etachgsan. Mē eme hypomeneite, dyēi PIchythiloia n5. Nypi p|6 ga! p| di151:1 4᾿- legei Kyrios, ōrgismenon Ē ouk ischyei hē cheir mou heii dopiiēiib ē Dēmo pio pidēu8 sy0ai}6 r[D-oē kai allas epenenkein pltgas Heti par᾽ emoi PhOu ThP odipmii [Iphi po d᾽, (ydē} MOg568, dy} lēs, hēn passōn eis ouranon Mōysēēs, hē ei tis kat᾽ 4yïd |}}} pn}}}5. higab ainiē: toipiϑiog, iē ThO yPi 5r8G- o ekeinon hypēretēs Theou kinēseōs, paideuei nosǭ tēn eoēb, phgripi RE piouthypi adϑiïgai. Auïs ’ʼo- Aigypton. Eti kai achrys, kai skotos psēlaphēton, eubia, hoi iThpouga rAIrA hoi raza ogaïth kai hē teleutaia plēgē tę̄ taxei, prōtē de tǭ ponǭ 4yïaepi robigeiēd, aoioga duithēę̄ has roidiïa rtgimia, Ho kai tę̄ dynamei, hē tōn prōtotokōn phthora kai HōThŌR6 rtipophoēiiogyēn diraroϑ hoi ipiogētheio, 484pi apōleia, hēn hōste phygein, kai apostrepsai ton holoui oiichidēnyb, hoi ochithgiē ϑiogopi ha POÏ)}]8 hanogia- threutēn, chrisai tas tou nou phlias ameinon, theōrian tou dDēïpii robithϑ, hooēiopiri auïoithi hoi loi opopi, kai praxin, tę̄ megalę̄ kai sōttriǭ sphragidi, tǭ Idrēo iP|P0 ei xd]yïagi birēdoēo, bipēigēpi Noni tēs Kainēs Diathēkēs haimati, Christǭ kai systaugi, 99ē. Ai)OXIY,7. kē, ken!, haa. len, gi, d6 chou. ᾽k, Autōn. Moēiïdo., hautou. pais apeilais, e pos ēipI8. Mastigas. thyo Borą.. plēgas, r͵8615. P.1ēgas. thn. mastigas, e ēphąth|]. ( Enantią. Ooioï. ha, enatę̄, poē. Kaminiaias. Adraą. mii, OUn. rbonmenous, kai synapothnēschontas, hōste kai aunana- adiapioēi! doēsyïpa, tēch͵886 daiiys (aogi!, ᾿ai4y9 stēnai, kai syndoxasthēnai, kai symdasileusai nyn te kai kata tēn teleutaian autou phanerōsinʼ alla mē thrausthēnai, mēde syntridēnai, mēde thrēnēsai, plēssontos hēmas aōrią, kai en tǭ skoteinǭ toutǭ biǭ tou Ponērou, kai holothreuantos ta prōtotoka, kai Theǭ kathierōmena tēs zōēs hēmōn gennēmata kai kinēmata.. 1B΄, Mē moi genoito meta tōn allōn plēgōn, kai tauta oneidisthēnai para tou ᾿Agathou, poreuomenou pros me thymǭ plagiǭ dia tēn emēn plagiotēta ᾿dpataxa hymas en hikterǭ, kai en pyrōsei, kai sphache.ismǭ (1th); kai ouden pleon.;Exōthen ētekgōsdn hymas machaira, kai oud᾽ hōs epestrepsate pros me, legei. Kyrios. Mē genoimēn ampelōn tou hēgapēmenou, meta to phyteuthēnai kai charachōthēnai, kai phragmǭ, kai pyrgǭ. kai pasin asphalisthēnai, hōs enēn. malista, chersomanōn kai achanthophorōn, kai dia touto kataphronoumenos, hōs chkathairethēnai ton pyrgon, kai periairethēnai ton phragmon, kai mē tmēthēnai, mēde schaphēnai, alla genesthai pasin eis diarpagēn, kai koinēn hydrin, kai katapatēma, Tauta men ho emos phothos kai logos; kai houtōs egō dysphorō pros tēn plēgēn, kai toiautēn euchomai tēn euchēn, hēn kai prosthēsō tois eirēmenois; Hēmartomen, ēnomēsamen, ēsethēsamen, hoti epelathometha tōn entolōn sou, kai opisō tēs dianoias hēmōn tēs ponēras eporeuthēmen; hoti anaxiōs tēs klēseōs kai tou Euangeliou tou Christou sou pepoliteumetha, kai tōn hagiōn autou pathēmatōn, hēn kai tēs hyper hēmōn kenōseōs; hoti egenēthēmen oneidos tǭ agapētǭ sou. Hiereus kai laos exestēmen epi to auto: pantes exechlinamen, hama ēchreiōthēmen. Ouk esti poiōn chrema kai dikaiosynēn, ouk estin heōs henos, ᾿Apechleisamen tous oiktirmous sou, kai tēn philanthrōpian. sou, kai splanchna eleous Theou hēmōn, dia tēn kakian hēmōn, kai tēn ponērian tōn epitēdeumatōn hēmōn, meth᾽ hēs anestraphēmen Sy chrēstos, all᾽ hēmeis ēnomēsamen; sy makrothymos, all᾽ hēmeis plēgōn axioi. Ginōskomen sou tēn agathotēta, kaiper asynetountes; oliga hōn hēmartomen tai soi? tromos lēpsetai apo sou orē, kai megethei brachionos sou tis anterisei ?. Ean kleisę̄s ton ouranon, tis anoixei ? kai hean lysę̄s tous chatarrhachta: Ho sou, tis synexei ? Kouphon en ophthalmois sou ptōDia tēn emēn pilagiotēta. Ou pithapēi oI}} eiddi yos auti ipo, ei hiē apiēiaieoli6, ei mmiteaïpe ? haims ? pes eis iapiop au pio eopyetei hoeiis, aiei! thoOIP65 ado pan pēu8, d} ep Dei! diipld Iypi eilypoti Drogioi Ho sdidgloi a chisa: kai ploutisai, zōōsai kai thanatōsai, pataxai kai iasasthai; kai to thelēsai sou, praxis esti syntetelesmenn. Sy ōrgisthēs, kai hēmeis hēmartomen, legei tis tōn palai anthomologoumenos. Emoi de kai po enantion kairos eipein: Ē meis hēmartomen, kai sy ōrgisthēs; dia touto egenethēmen one!dos tois geitosin hēmōn. ᾿Apestrepsas to prosōpon sou, kai atimias ilasthēti, Kyrie: mē paradǭs hē mas eis helos dia tas anomias hēmōn, mēde dia tōn hēmeterōn paideusę̄s allous mastigōn, enon hēmds dia tēs eterōn basanou sōphronisthēnai; tinōn toutōn ? Ethnōn pōn ou ginōskontōn se, kai basileiōn, hai tǭ sǭ kratei ouk hypetagēsan. Ēmeiïs de laos sou, Kyrie, kai rhaddos chlyronomias son. Dia touto paioeuson hēmas, plēn en chrēstotēti, kai mē en tǭ thymǭ sou; hina mē oligostous hēmas poiēsę̄s, kai para pantas tous katoikountas tēn gēn, exoudenō-

But now what shall we do, brothers, crushed and humbled and drunk, not with strong drink nor with wine, which makes one stagger and darkens the mind for a little while, but with the blow which the Lord has brought upon us, who says, “And you, heart, be shaken and tossed,” and who gives the despisers a spirit of grief and compunction to drink, to whom it is also said, “Look, you despisers, and see, and marvel, and perish”? How shall we bear his reproofs? Or what answer shall we give when, besides the multitude of benefits for which we have been ungrateful, he reproaches us also with the blows, and speaks to us, calling us children, but blemished ones, and sons, but strangers, who have limped away from their paths through pathlessness and roughness: “How and by what means ought you to have been trained, and I have not trained you? With gentler medicines? I passed over the Egyptian blood drunk from springs and rivers and every gathering of water, the first plague. I passed over the frogs, the gnats, and the dog-fly, the scourges that followed. I began with the cattle, the oxen, and the sheep, the fifth plague, and struck at the irrational creatures, still sparing the rational. The destruction did not touch you; but you have become more irrational and unteachable to me than those who were struck. I held back the rain from you: one portion was rained on, and the portion on which I did not send rain was dried up; and you said, We will endure it. I brought hail upon you, training you with the opposite blow, and I cut down your vineyards and thickets and the produce of your labours; and I did not crush your wickedness. Your neck is an iron sinew.” This perhaps he will say to us, who are not admonished even by blows: “He who rejects, rejects; he who does lawlessness, does lawlessness.” The admonition from above is nothing; the scourges are nothing. “The bellows have failed, the lead has failed,” as I reproached you before through Jeremiah also: “In vain the silversmith refines; your wickedness has not melted away.” “Will you not wait for me,” says the Lord, “when I am angry? Or is my hand not strong enough to bring other blows as well? I still have the soot of the furnace, which Moses sprinkled toward heaven,” or anyone like him who ministers God’s movement, and so trains Egypt with disease. There is still the locust, and the darkness that can be felt, and the last plague in order but the first in pain and power, the destruction and loss of the firstborn. To escape this and turn away the destroyer, it is better to anoint the doorposts of the mind, contemplation and action, with the great and saving seal, the blood of the New Covenant: being crucified with Christ and dying with him, so as also to rise with him, be glorified with him, and reign with him, now and at his final appearing; and not to be shattered and crushed and to lament, while the Evil One strikes us untimely, in the darkness of this life, and destroys the firstborn, the offspring and movements of our life consecrated to God. [12] May it not be mine, besides the other blows, to be reproached with this too by the Good One, who walks against me with crooked anger because of my crookedness: “I struck you with jaundice and with burning and with blight; and nothing more. Outside, the sword made you childless, and not even so did you return to me, says the Lord.” May I not become the vineyard of the beloved which, after being planted and fenced, and secured with a hedge and a tower and everything as far as possible, ran wild and bore thorns, and was therefore despised, so that its tower was pulled down and its hedge taken away, and it was neither pruned nor dug, but became plunder for all, a common outrage, a thing trampled underfoot. This is my fear and my word; this is how I take the blow to heart; and this is the prayer I pray, which I will add to what has been said: “We have sinned, we have done lawlessly, we have been ungodly, because we have forgotten your commandments and have walked after our evil mind; because we have lived unworthily of the calling and of the Gospel of your Christ, and of his holy sufferings and his self-emptying for us; because we have become a reproach to your beloved. Priest and people, we have gone astray together; all have turned aside, together they have become worthless; there is no one who does justice and righteousness, not even one. We have shut out your compassions and your kindness and the tender mercy of our God by our wickedness and the evil of the practices in which we have lived. You are good, but we have done lawlessly; you are long-suffering, but we are worthy of blows. We know your goodness, though we lack understanding; few of our sins … The mountains will be seized with trembling before you, and who will contend with the greatness of your arm? If you shut heaven, who will open it? And if you loose your floodgates, who will hold them back? It is a light thing in your eyes to make poor and to make rich, to make alive and to put to death, to strike and to heal; and your willing is a deed accomplished. ‘You were angry, and we sinned,’ says one of the ancients in his confession. But for me it is time to say the opposite: we sinned, and you were angry; therefore we have become a reproach to our neighbours. You turned away your face, and we were filled with dishonour. Be merciful, Lord; do not deliver us to the end because of our iniquities, nor train others by our scourges, when we can be brought to our senses by the torment of others. Of whom? Of the nations that do not know you, and of the kingdoms that have not been subjected to your power. But we are your people, Lord, and the rod of your inheritance. Therefore correct us, but in kindness and not in your anger, lest you make us few and despised beyond all who dwell on the earth …”

Isa 29:9 (allusion, high confidence) · Hab 2:16 (allusion, medium confidence) · Isa 29:10 (allusion, high confidence) · Rom 11:8 (allusion, medium confidence) · Hab 1:5 (quotation, high confidence) · Acts 13:41 (quotation, high confidence) · Deut 32:5 (allusion, high confidence) · Ps 18:45 (17:46 LXX) (allusion, high confidence) · Exod 7:19–21 (allusion, high confidence) · Exod 8:1–24 (allusion, high confidence) · Exod 9:3–7 (allusion, high confidence) · Amos 4:7–9 (quotation, high confidence) · Hag 2:17 (allusion, medium confidence) · Isa 48:4 (quotation, high confidence) · Isa 24:16 (quotation, high confidence) · Jer 6:29 (quotation, high confidence) · Zeph 3:8 (quotation, high confidence) · Isa 59:1 (allusion, medium confidence) · Exod 9:8–10 (allusion, high confidence) · Exod 10:12–23 (allusion, high confidence) · Exod 12:7 (allusion, high confidence) · Exod 12:23 (allusion, high confidence) · Exod 12:29 (allusion, high confidence) · Luke 22:20 (allusion, high confidence) · Rom 6:6–8 (allusion, high confidence) · 2 Tim 2:11–12 (allusion, high confidence) · Lev 26:24 (allusion, high confidence) · Amos 4:10 (quotation, high confidence) · Deut 32:25 (allusion, high confidence) · Isa 5:1–7 (allusion, high confidence) · Dan 9:5 (quotation, high confidence) · Ps 106:6 (105:6 LXX) (quotation, medium confidence) · Eph 4:1 (echo, medium confidence) · Phil 2:7 (echo, medium confidence) · Ps 79:4 (78:4 LXX) (allusion, medium confidence) · Hos 4:9 (echo, low confidence) · Ps 14:3 (13:3 LXX) (quotation, high confidence) · Nah 1:5–6 (allusion, medium confidence) · Job 12:14–15 (allusion, medium confidence) · 1 Sam 2:6–7 (allusion, high confidence) · Deut 32:39 (allusion, high confidence) · Isa 64:5 (64:4 LXX) (quotation, high confidence) · Ps 44:13 (43:14 LXX) (quotation, high confidence) · Ps 79:5–6 (78:5-Ps LXX) (allusion, high confidence) · Jer 10:16 (allusion, high confidence) · Jer 10:24–25 (quotation, high confidence)

Notes and citation

Summary: Gregory imagines God reproaching the people, who were not corrected by the hailstorm as Egypt was by the plagues, warns of worse to come, and offers a prayer of confession for priest and people.

“[12]” marks the scan’s numeral; section 11 of the usual numbering sits within this ref (its numeral was lost). In this section the scan interleaves a long run of Migne’s Latin translation and notes; these are not translated. A few Greek words are lost (“…”). The words of God are Gregory’s adaptation of the prophets, chiefly Amos 4:6–11. Scripture: Isa 29:9; Hab 2:16; Isa 29:10, Rom 11:8; Hab 1:5, Acts 13:41; Deut 32:5; Ps 18:45 (LXX 17:46); Exod 7:19–8:24; Exod 9:3–7; Amos 4:7–9; Hag 2:17; Isa 48:4; Isa 24:16; Jer 6:29; Zeph 3:8; Isa 59:1; Exod 9:8–10; Exod 10:12–23; Exod 12:7, 23, 29; Luke 22:20; Rom 6:6–8; 2 Tim 2:11–12; Lev 26:24; Deut 32:25; Isa 5:1–7; Dan 9:5; Ps 106:6 (LXX 105:6); Eph 4:1; Phil 2:7; Ps 79:4 (LXX 78:4); Hos 4:9; Ps 14:3 (LXX 13:3); Nah 1:5–6; Job 12:14–15; 1 Sam 2:6–7; Deut 32:39; Isa 64:5 (LXX 64:4); Ps 44:13 (LXX 43:14); Ps 79:5–6 (LXX 78:5–6); Jer 10:16, 24–25.

Topics: Prayer, Repentance

Cite (SBL): Gregory of Nazianzus, Or. 16.10 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-10

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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.

16.13PG 35

Τούτοις ἐγὼ τοῖς λόγοις ἕλχω τὸν ἕλεον· εἰ δὲ καὶ ὁλοκαυτώμασιν ἣ θυσίαις ἣν ἐξιλάσασθαι περὶ τῆς ὀργῆς, οὐδὲ τούτων ἂν ἐφεισάμην. Ὑμεῖς δὲ καὶ αὐτοὶ μιμήσατθε δειλὸν ἱερέα· ναὶ, τέκνα ἀγαπητὰ, ναὶ, θείας κοινωνοὶ καὶ νουθεσίας καὶ φιλανθρω πίας. Κτήσασθε τὰς ψυχὰς ὑμῶν ἐν δάκρυσι’ στῇσατε τὴν ὀργὴν, βελτίονα ποιήσαντες τὰ ἐπιτηδεύματα ὑμῶν. ᾿Αγιάσατε γηστείαν, κηρύξατε θεραπείαν· ταῦθ᾽ ὑμῖν διακελεύεται μεθ᾽ ἡμῶν Ἰωὴλ ἁ μλάζοντα μαστοὺς, ἡλικίαν ἐλεεινὴν, καὶ μάλιστα τῆς τοῦ Θεοῦ φιλανθρωπίας ἀξίαν. Οἷδα δὲ, ἃ κἀμοὶ τῷ λειτουργῷ Κυρίου καὶ ὑμῖν ἐντέλλεται τοῖς τῆς αὐτῆς δόξης ἠξιωμένοις, εἰσελθεῖν ἐν σάχχοις καὶ κόπτεσθαι νυκτὸς καὶ ἡμέρας ἀνὰ μέσον τῇς κρηπῖδος καὶ τοῦ θυσιαστηρίου, ἐλεεινοὺς τῷ σχ΄,μᾶτι, ἐλεεινοτέρους ταῖς φωναῖς, βοῶντας ἐκτενῶς ὑπέρ τε ἑαυτῶν καὶ τοῦ λαοῦ, φειδομένους μηδενὸς, μὴ κόπου, μὴ ῥήματος, οἷς Θεὸς ἐξιλάσχεται· Φεῖσαι, Κύριε, τοῦ Ἰαοῦ σου, λέγοντας, καὶ μὴ δῷς τὴν κιηρογομίαν σου εἰς ὄγειδος, καὶ ὅσα ἑξῆς τῆς δεήσεως τοσοῦτον πλέον ἔχοντας τῆς θλίψεως, ὅσον καὶ τῆς ἀξίας, δι᾽ ἑαυτῶν παιδεύοντας τὸν λαὸν πρὸς κατάνυξιν, καὶ τῆς κακίας διόρθωσιν, καὶ τὴν ἐπομένην τούτοις τοῦ Θεοῦ μακροθυμίαν, καὶ ἀνοχὴν τῆς 1Δ΄. Δεῦτε οὖν πάντες, ἀδελφοὶ, προσχυγήσωμεν, καὶ προσπέσωμεν καὶ κιιαύσωμεν ἐναντίον Κυρίου τοῦ ποιήσαντος ἡμᾶς. Στησώμεθα κοινὸν οἷ! ποα·δ, ΓΟ φίαἴυπι ζ6ΠΟΓΙ ΠῚ ΓΑΙΟΠ6 ἀϊΐϑιΐηπένθος, κατά τε ἡλικίας καὶ γένη διαιρεθέντες. Ὑψώσωμεν τὴν φωνὴν τῆς ἱκεσίας ἀντὶ τῆς μισουμένης αὐτῷ κραυγῆς, ταύτην εἰς τὰ ὦὧτα Κυτὸν ἰδεῖν. ὥσπερ ὠργισμένον, οὕτω καὶ μετατιῦέμενον. Τίς οἷδε, φησὶν, εἰ ἐπιστρέψει, καὶ μεταιτοῦτο σαφῶς ἐγὼ τῆς τοῦ Θεοῦ φιλανθρωπίας ξγγυγτῆς. Καὶ ὃ παρὰ φύσιν ἐστὶν αὐτῷ, τῆς ὀργῆς ἀφεὶς, ἐπὶ τὸ κατὰ φύσιν χωρήσει, τὸν ἔλεον. Εἰς ἐκεῖνο μὲν γὰρ ὑφ᾽ ἡμῶν βιάξεται· πρὸς δὲ τοῦτο τὴν ὁρμὴν ἔχει. Καὶ εἰ πατάσσει βιαζόμενος, πῶς οὐκ τῇ φύσει χρώμενος ; Μόνον ἡμᾶς αὑτοὺς ἐλεήσιυμεν, τοῦ; δικαίοις τοῦ Πατρὸς σπλάγχνοις τ νἱλῆ) δρογίθηιθβ. [ἢ ἸΔΟΓΥ πιῖβ βοπι πΘΙ υἱ συντελεσθῶμεν. ᾿Ακούσωμεν Ἰωνᾶ κηρύσσοντος, μὴ τυρὶ καὶ θείῳ χαταχλυσθῶμεν. Κἂν ἐξέλθωμεν Σόδομα, προσθῶμεν τῷ ὄρει, χαταφύγωμεν εἰς Σεστῶμεν ἐν πάσῃ τῇ περιχώρῳ· μὴ περιθλεψώμεθα (ὃ), μὴ παγῶμεν εἰς στήλην ἁλὸς, στήλην ὄντως ἀθάνατον, καὶ κατηγορίαν ψυχῆς εἰς κακίαν ἐπιστρεφούσης.

Toutois egō tois logois helchō ton heleon; ei de kai holokautōmasin hē thysiais hēn exilasasthai peri tēs orgēs, oude toutōn an epheisamēn. Hymeis de kai autoi mimēsatthe deilon hierea; nai, tekna agapēta, nai, theias koinōnoi kai nouthesias kai philanthrō pias. Ktēsasthe tas psychas hymōn en dakrysi’ stę̄sate tēn orgēn, beltiona poiēsantes ta epitēdeumata hymōn. ᾿Agiasate gēsteian, kēryxate therapeian; tauth᾽ hymin diakeleuetai meth᾽ hēmōn Iōēl ha mlazonta mastous, hēlikian eleeinēn, kai malista tēs tou Theou philanthrōpias axian. Hoida de, ha kamoi tǭ leitourgǭ Kyriou kai hymin entelletai tois tēs autēs doxēs ēxiōmenois, eiselthein en sachchois kai koptesthai nyktos kai hēmeras ana meson tę̄s krēpidos kai tou thysiastēriou, eleeinous tǭ sch΄,mati, eleeinoterous tais phōnais, boōntas ektenōs hyper te heautōn kai tou laou, pheidomenous mēdenos, mē kopou, mē rhēmatos, hois Theos exilaschetai; Pheisai, Kyrie, tou Iaou sou, legontas, kai mē dǭs tēn kiērogomian sou eis ogeidos, kai hosa hexēs tēs deēseōs tosouton pleon echontas tēs thlipseōs, hoson kai tēs axias, di᾽ heautōn paideuontas ton laon pros katanyxin, kai tēs kakias diorthōsin, kai tēn epomenēn toutois tou Theou makrothymian, kai anochēn tēs 1D΄. Deute oun pantes, adelphoi, proschygēsōmen, kai prospesōmen kai kiiausōmen enantion Kyriou tou poiēsantos hēmas. Stēsōmetha koinon hoi! poa;d, GO phiaiypi z6POGI PI GAIOP6 aïïϑiïēpenthos, kata te hēlikias kai genē diairethentes. Hypsōsōmen tēn phōnēn tēs hikesias anti tēs misoumenēs autǭ kraugēs, tautēn eis ta hōōta Kyton idein. hōsper ōrgismenon, houtō kai metatiyemenon. Tis hoide, phēsin, ei epistrepsei, kai metaitouto saphōs egō tēs tou Theou philanthrōpias xngygtēs. Kai ho para physin estin autǭ, tēs orgēs apheis, epi to kata physin chōrēsei, ton eleon. Eis ekeino men gar hyph᾽ hēmōn biaxetai; pros de touto tēn hormēn echei. Kai ei patassei biazomenos, pōs ouk tę̄ physei chrōmenos ? Monon hēmas hautous eleēsiymen, tou? dikaiois tou Patros splanchnois t nilē) drogithēithb. [ē IDOGY piib bopi pThI hui syntelesthōmen. ᾿Akousōmen Iōna kēryssontos, mē tyri kai theiǭ chatachlysthōmen. Kan exelthōmen Sodoma, prosthōmen tǭ orei, chataphygōmen eis Sestōmen en pasę̄ tę̄ perichōrǭ; mē perithlepsōmetha (ho), mē pagōmen eis stēlēn halos, stēlēn ontōs athanaton, kai katēgorian psychēs eis kakian epistrephousēs.

With these words I draw down mercy; and if it were possible to propitiate his wrath with whole burnt offerings or sacrifices, I would not spare these either. And you yourselves, imitate a priest who is afraid: yes, beloved children, yes, sharers in God’s admonition and in his kindness. Acquire your souls with tears; stop the wrath by making your ways better. Sanctify a fast, proclaim a service: this Joel commands you along with us, … those who suck the breast, a pitiable age and most worthy of God’s kindness. And I know what he commands me too, the minister of the Lord, and you who have been counted worthy of the same honour: to go in in sackcloth and to lament night and day between the porch and the altar, pitiable in posture, more pitiable in voice, crying out earnestly for ourselves and for the people, sparing nothing, no toil and no word, by which God is propitiated, saying, “Spare your people, O Lord, and do not give your inheritance to reproach,” and the rest of the prayer; having so much more of the affliction as we have more of the honour, training the people by our own example to compunction and to the correction of wickedness, and to the long-suffering of God that follows these, and his forbearance from … [14] Come, then, all of you, brothers: let us worship and fall down and weep before the Lord who made us. Let us appoint a common mourning, divided by ages and sexes. Let us raise the voice of supplication instead of the clamour he hates; let this [enter] the ears of the Lord … to see him relenting, as we saw him angry. “Who knows,” it says, “whether he will turn and repent?” Of this I am clearly a guarantor, of God’s kindness. Leaving what is contrary to his nature, wrath, he will go over to what is according to his nature, mercy. For to the one he is forced by us, but toward the other he has his own impulse. And if he strikes when forced, how will he not [spare] when he follows his nature? Only let us have mercy on ourselves, … to the just heart of the Father, … that we may not be consumed. Let us hear Jonah preaching, lest we be overwhelmed with fire and brimstone. Even if we come out of Sodom, let us hasten to the mountain, let us flee to Zoar, let us not stand anywhere in the region round about; let us not look back, lest we be frozen into a pillar of salt, a pillar truly immortal, an accusation against a soul that turns back to wickedness.

Textual problem in this passage: see the notes.

Luke 21:19 (echo, medium confidence) · Joel 2:15–17 (quotation, high confidence) · Joel 1:13–14 (allusion, high confidence) · Ps 95:6 (94:6 LXX) (quotation, high confidence) · Joel 2:14 (quotation, high confidence) · Jonah 3:4–9 (allusion, high confidence) · Gen 19:17–26 (allusion, high confidence) · Luke 17:32 (echo, medium confidence)

Notes and citation

Summary: Gregory urges the people and clergy to repent with tears, fasting, and common mourning as Joel commanded, trusting that God’s nature is mercy, and warns them not to look back like Lot’s wife.

“[14]” marks the scan’s numeral. Words are lost in the scan in several places (“…”; the bracketed words supplied by sense); a line of Migne’s Latin is not translated. Scripture: Luke 21:19; Joel 2:12–17; Joel 1:13–14; Ps 95:6 (LXX 94:6); Joel 2:14; Jonah 3:4–9; Gen 19:17–26; Luke 17:32.

Topics: Prayer, Fasting, Repentance

Cite (SBL): Gregory of Nazianzus, Or. 16.13 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-13

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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.

16.15PG 35

Γνῶμεν, ὅτι τὸ μὲν μηδὲν ἁμαρτεῖν ὄντως ὑπὲρ ἄνθρωπον, καὶ μόνον Θεοῦ· ἑῶ γὰρ περὶ ἀγγέλὼν τι λέγειν, μὴ δῶμεν καιρὸν τοῖς πάθεσ!, καὶ γα ἢοἾ πιοι πὶ οχοσα,, τὸν, τῆς πονηρᾶς καὶ ἀντικειμένης ἐστὶ φύσεως, καὶ τῶν ὑπ᾽ ἐκείνης ἐνεργουμένων. Τὸ δὲ ἁμαρτάνοντας ἐπιστρέφειν, ἀνηρώπων μὲν, ἀλλ᾽ ἐπιεικῶν, καὶ τῆς σωζομένης μερίδος. Εἰ γὰρ καὶ ὁ χοῦς ἐπισύρεταί τι τῆς κακίας, καὶ τὸ γεῶδες σχῆχνος ϑρίθς: τὸν νοῦν ἄνω φερόμενον, ἣ ἄνω φέρεσθαι δεδημιουργημένον: ἀλλ᾽ ἡ εἰκὼν ἀναχαθαιρέτω τὴν ἰλὺν, καὶ ἄνω τιθέτω τὴν ὁμόξυγον σάρκα, τοῖς ποῦ λόγου πτεροῖς κουφίζουσα. Καὶ κρεῖττον ὲν, μήτε δεηθῆναι τοιαύτης χαθάρσξως, μῆτε καθαρθήναι, τοῦ πρώτου μένοντος ἡμῖν ἀξιώματος, Τοῦ Πατρός. Οτ. τοῦ Θεοῦ, Ἰ)εῖ. (ονν}).. εἰς τοὐπίσω. : Μηδὲν ἁμαρτεῖν·, οἴ. })εὶ Ὥθὴ δὲν ἁμαρτεῖν ἐστι θεῶν, καὶ πάντα κατορθοῦν· πἷβ νδίδλπ), ἰῃ }} ΟΟΙ]οοαΙ, ΜεΙ᾽ι18. φυϊ!ο) εἰς ὃ καὶ σπεύδομεν ἐκ τῆς ἐνταῦθα (ἰ4) παιδαγωτοδὶ ρΓΩ ΘΔ δδῖ, υἱ, εοὐπὶ ροοοδηΊυ8, ἷπ γίας, μηδὲ τοῦ ξύλου τῆς ζωῆς ἐκπεσεῖν τῇ πικρᾷ γεύσει τῆς ἁμαρτίας· κρεῖσσον δὲ, τοῦ μὴ παιδεύεσθαι πταίοντας, τὸ ἁμαρτάνοντας ἐπιττρέφεσθαι. Ὃν μὲν γὰρ ἀγαπᾷ Κύριος παιδεύει, καὶ παριχὸν τὸ τῆς ἐπιτιμήσεως· Ψυχὴ δὲ πᾶσα ἀνουθέτηἀλλὰ μὴ σωφρονισθῆναι τῇ πληγῇ χαλεπώτερον. Φησί τις τῶν προφητῶν, περὶ τοῦ Ἰσραὴλ λέγων, τοῦ σκληροῦ καὶ ἀπεριτμήτου τὴν καρδίανʼ Κύριε, ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόγεσαν· ἐπαίδευσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν· καὶ πάλιν, Καὶ ὁ λαὺς οὐκ ἐπεστράφη ([8)Ρ, ἕως ἐπιλήγη· καὶ, Τί ὅτε ἀπεστράφη ὁ λαός μου ἀποστροφὴν πονηρὰν. ἐξ ἧς τέλεον συντριΙ΄. Φοδερὸν μὲν οὖν, ἀδελφοὶ, τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος· φοδερὸν δὲ τὸ πρόσωπον Κυρίου ἐπὶ ποιοῦντας κακὰ, καὶ πανωλεθρίᾳ τὴν κακίαν ἐξαφανίξον· φοδερὰ δὲ ἀκοὴ Θεοῦ, καὶ τῆς ᾿Αὐελ φωνῇς αἰσθανομένη διὰ τοῦ σιγῶντος αἵματος· φοῦεροὶ δὲ πόδες πονηρίαν χαταλαμθάνοντες· ἱἸφοδερὰ δὲ τοῦ παντὸς πλήρωσις ὡς μὴ εἶναι μηδαμοῦ φυγεῖν Θεοῦ κίνησιν, μὴ εἰς οὐρανὸν ἀναπτάντα, μὴ εἰς ἄδου χωρέσαντα, μὴ πρὸς ἀνατολὰς ἀποδράντα, ΠΟῆ δὶ ἷη ργοίυιπάοβ οἱ οχίγαπιοβ πηδγὶβ βἰπιι8 ( μὴ θαλάσσης ἐναποχρυδέντα βυθοῖς ἢ πέρασι. ΦοδεῖἪ Μηδέ. Ἰλερ. θην. μήτε. ται δὲ πρὸ ἐμοῦ καὶ Ναοὺμ ὁ Ἑλχεσαῖος, ἐν οἷς τὸ κατὰ Νινενῖ λῆμμα δημοσιεύει, τὸν ζηλωτὴν Θεὸν, καὶ ἐκδικοῦντα Κύριον μετὰ θυμοῦ τοὺς ὑπεναντίους, καὶ τοσαύτῃ χρώμενον ἀποτομίας περιουσί,. ὡς μηδὲ δευτέραν ὑπολείπεσθαι. κατὰ τῶν πονηρῶν ἐχδίχη ιν. Ἡσαΐου μὲν γὰρ ὅταν ἀκούσω, τῷ λαῷ Σοδόμων καὶ τοῖς ἄρχουσι Γομόῤῥας ἀπειλοῦντος, καὶ λέγοντος· Τί ἔτι πιληγῆτε προστιθέντες ἀγομίαν ; μικροῦ καὶ φρίκης πληροῦμαι, καὶ συγχέομαι δάκρυσιν. Οὐκ ἔστι, φησὶ, τῇ προσθήκῃ τῆς ἁμαρτίας προσθήκην πληγῆς ἐξευρεῖν· οὕτω πάντα διεξεληλύθατε, καὶ πᾶν εἶδος πληγῆς ἐχενώσατε, ἀεί τινα καινοτέραν διὰ τῖις κακίας τῆς ἑαυτῶν προκαλούμενοι. Οὐκ ἔστι τραῦμα, οὐδὲ μώλωψ, οὔτε πληγὴ, ἀ.11ὰ καὶ ἀθεράπευτος. Οὗ γὰρ ἔστι μά.ἴαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὔτε καταδέσμους. Καὶ παρίημι τὰ ἑξῆς τῆς ἀπειλῆς, ἵνα μὴ τῆς παρούσης ὑμῖν πληγῆς βαρύτερος γένωμα παντὸς κόσμου συμπλήρωσις. Πρός. θέε. εἰς. Παρούσης ὑμῖν, εἰς... δἷς Βερς. ς, Ὀπ), 12Ζ΄. Τὴν ἐπιγνῶμεν τοῦ κακοῦ τὴν ὑποῦεσιν. Π- αὶ ΧΥ͂Ι;. Θε4 τὅπιδη Ἰν}.5 οΔ]ΔηἸ ἰΔι}8 οδυθεν ἐξηράνθησαν γεωργία: ἠσχύνθησαν ἀποθῆ και, καὶ νομὴ ποιμνίων ἐξέλιπεν, ὠλιγώθη, τὰ ὡραϊα τῆς γῆς, οὐκ ἐπλήσθη τὰ πεδία πιότητος, ἀλλὰ κατηφείας· οὐκ ἐπλήθυναν αἱ κοιλάδες σῖτον, ἀλλ᾽ ἐχλαύσθησαν· οὐκ ἐστάλαξε τὰ ὄρη γλυκασμὸν, ὡς ὕστερον τοῖς δικαίοις, ἀλλ᾽ ἀπεχοσμήθη καὶ ἧτιμάσθη, καὶ τὴν Γελδουὲ κατάραν ἐκ τῶν ἐναντίων ἐδέξατο; Γέγονεν ὡς τὸ ἀπ᾽ ἀρχῆς πᾶσα ἣ γῇ, πρὶν κοσμηθῆναι τοῖς ἑαυτῆς κάλλεσιν. ᾿Επεσκέψω μὲν τὴν γὴν, καὶ ἐμέθυσας αὐτὴ, ἀλλ᾽ ἐπισκοπὴν πονηρὰν καὶ μέθην ὀλέθριον. Φεῦ τοῦ θεάματος ! ἐν καλάμῃ τὰ τῆς εὐφορίας ἡμῖν, καὶ μικροῖς λειψάνοις ἡ σπορὰ γνωρίζεται, καὶ μόλις ἀπαρχὰς Κυρίῳ τὸ ἐρος ἡμῶν καρποφορεῖ, μησὶ μᾶλλον ἣ δράγμασι χαταλαμθανόμενον. Τοιοῦτος ὁ πλοῦτος τῶν τιν, ἃς νἱκ ρῥγίπ ἰ28 Ὠοπιΐπο πιϑϑϑὶβ ποϑίγὰ δ, ἀσεθῶν, τοιαῦτα τὰ τῶν κακῶς σπειρόντων γεώργια᾽ ἐπιθλέψαι, ὡς ἡ παλαιὰ κατάρα, πλείονα, καὶ εἰσἐνεγκεῖν ὀλίγα· σπεῖραι, καὶ μὴ ἀμῆσαι· φυτεῦσαι, καὶ μὴ ἐχκθλῖψαι. οὗ ἐργῶνται δέκα ζεύγη βοῶν, ποιήσαι κεράμιον ἕν· καὶ παρ᾽ ἄλλοις ἀκούειν τὴν εὐκαρπίαν, αὐτοὺς ἐνδείᾳ πιεζομένους. Πόθεν καῦτα, καὶ τίς ἡ αἰτία τοῦ θραύσματος : Μὴ ἀναμείνωμεν ὑπ᾽ ἄλλων ἐλεγχθῆναι· ἡμῶν αὐτῶν ἐξετασταὶ γενώμεθα, Μέγα χκαχίας φάρμᾶκον, καὶ ὁμολογία, καὶ φυγὴ τοῦ πταίσματος. Ἐγὼ πρῶτος, ὥσπερ ἀνήγγειλα τῷ λαῷ μου ἄνωθεν, καὶ τὸ τοῦ σχοοὐ ἔργον πεπλήρωχα.(οὐ γὰρ ἔκρυψα τὴν ἐρχομένην ῥομφαίαν, ἵνα καὶ τὴν ἐμαυτοῦ Ψυχὴν, καὶ τὰς τῶν ἀκουόντων περιποιήσωμα!ι)· οὕτως ἀναγγελῶ καὶ ποῦ λαοῦ μου τὴν ἀπείθειαν, ἐμαυτοῦ τὰ ἐκείνου ποιούμενος εἴ πως ἂν οὕτω τύχοιμί τινος φιλανθρωπίας καὶ ἀναψύξεως.

Gnōmen, hoti to men mēden hamartein ontōs hyper anthrōpon, kai monon Theou; heō gar peri angelōn ti legein, mē dōmen kairon tois pathes!, kai ga ēoI pioi pi ochosa,, ton, tēs ponēras kai antikeimenēs esti physeōs, kai tōn hyp᾽ ekeinēs energoumenōn. To de hamartanontas epistrephein, anērōpōn men, all᾽ epieikōn, kai tēs sōzomenēs meridos. Ei gar kai ho chous episyretai ti tēs kakias, kai to geōdes schēchnos ϑriths: ton noun anō pheromenon, hē anō pheresthai dedēmiourgēmenon: all᾽ hē eikōn anachathairetō tēn ilyn, kai anō tithetō tēn homoxygon sarka, tois pou logou pterois kouphizousa. Kai kreitton en, mēte deēthēnai toiautēs chatharsxōs, mēte katharthēnai, tou prōtou menontos hēmin axiōmatos, Tou Patros. Ot. tou Theou, I)ei. (onn}).. eis toupisō. : Mēden hamartein;, oi. })ei Hōthē den hamartein esti theōn, kai panta katorthoun; pib ndidlp), ię̄ }} OOI]ooaI, MeI᾽i18. phyï!o) eis ho kai speudomen ek tēs entautha (i4) paidagōtodi rGŌ ThD ddi, hui, eoupi rooodēIy8, hip gias, mēde tou xylou tēs zōēs ekpesein tę̄ pikrą geusei tēs hamartias; kreisson de, tou mē paideuesthai ptaiontas, to hamartanontas epittrephesthai. Hon men gar agapą Kyrios paideuei, kai parichon to tēs epitimēseōs; Psychē de pasa anouthetēalla mē sōphronisthēnai tę̄ plēgę̄ chalepōteron. Phēsi tis tōn prophētōn, peri tou Israēl legōn, tou sklērou kai aperitmētou tēn kardianʼ Kyrie, emastigōsas autous, kai ouk epogesan; epaideusas autous, kai ouk ēthelēsan dexasthai paideian; kai palin, Kai ho laus ouk epestraphē ([8)R, heōs epilēgē; kai, Ti hote apestraphē ho laos mou apostrophēn ponēran. ex hēs teleon syntriI΄. Phoderon men oun, adelphoi, to empesein eis cheiras Theou zōntos; phoderon de to prosōpon Kyriou epi poiountas kaka, kai panōlethrią tēn kakian exaphanixon; phodera de akoē Theou, kai tēs ᾿Auel phōnę̄s aisthanomenē dia tou sigōntos haimatos; phoueroi de podes ponērian chatalamthanontes; hiIphodera de tou pantos plērōsis hōs mē einai mēdamou phygein Theou kinēsin, mē eis ouranon anaptanta, mē eis adou chōresanta, mē pros anatolas apodranta, POē di hiē rgoiuipaob hoi ochigapiob pēdgib bipii8 ( mē thalassēs enapochrydenta bythois ē perasi. PhodeiĒ Mēde. Iler. thēn. mēte. tai de pro emou kai Naoum ho Helchesaios, en hois to kata Nineni lēmma dēmosieuei, ton zēlōtēn Theon, kai ekdikounta Kyrion meta thymou tous hypenantious, kai tosautę̄ chrōmenon apotomias periousi,. hōs mēde deuteran hypoleipesthai. kata tōn ponērōn echdichē in. Hēsaïou men gar hotan akousō, tǭ laǭ Sodomōn kai tois archousi Gomorrhas apeilountos, kai legontos; Ti eti pilēgēte prostithentes agomian ? mikrou kai phrikēs plēroumai, kai syncheomai dakrysin. Ouk esti, phēsi, tę̄ prosthēkę̄ tēs hamartias prosthēkēn plēgēs exeurein; houtō panta diexelēlythate, kai pan eidos plēgēs echenōsate, aei tina kainoteran dia tiis kakias tēs heautōn prokaloumenoi. Ouk esti trauma, oude mōlōps, oute plēgē, a.11a kai atherapeutos. Hou gar esti ma.iagma epitheinai, oute elaion, oute katadesmous. Kai pariēmi ta hexēs tēs apeilēs, hina mē tēs parousēs hymin plēgēs baryteros genōma pantos kosmou symplērōsis. Pros. thee. eis. Parousēs hymin, eis... dis Bers. s, Op), 12Z΄. Tēn epignōmen tou kakou tēn hypouesin. P- ai ChUI?. The4 topidē In}.5 oD]DēI iDi}8 odythen exēranthēsan geōrgia: ēschynthēsan apothē kai, kai nomē poimniōn exelipen, ōligōthē, ta hōraïa tēs gēs, ouk eplēsthē ta pedia piotētos, alla katēpheias; ouk eplēthynan hai koilades siton, all᾽ echlausthēsan; ouk estalaxe ta orē glykasmon, hōs hysteron tois dikaiois, all᾽ apechosmēthē kai hētimasthē, kai tēn Geldoue kataran ek tōn enantiōn edexato? Gegonen hōs to ap᾽ archēs pasa hē gę̄, prin kosmēthēnai tois heautēs kallesin. ᾿Epeskepsō men tēn gēn, kai emethysas autē, all᾽ episkopēn ponēran kai methēn olethrion. Pheu tou theamatos ! en kalamę̄ ta tēs euphorias hēmin, kai mikrois leipsanois hē spora gnōrizetai, kai molis aparchas Kyriǭ to eros hēmōn karpophorei, mēsi mallon hē dragmasi chatalamthanomenon. Toioutos ho ploutos tōn tin, has nik rrhgip i28 Ōopiïpo piϑϑϑib poϑiga d, asethōn, toiauta ta tōn kakōs speirontōn geōrgia᾽ epithlepsai, hōs hē palaia katara, pleiona, kai eisenenkein oliga; speirai, kai mē amēsai; phyteusai, kai mē echkthlipsai. hou ergōntai deka zeugē boōn, poiēsai keramion hen; kai par᾽ allois akouein tēn eukarpian, autous endeią piezomenous. Pothen kauta, kai tis hē aitia tou thrausmatos : Mē anameinōmen hyp᾽ allōn elenchthēnai; hēmōn autōn exetastai genōmetha, Mega chkachias pharmakon, kai homologia, kai phygē tou ptaismatos. Egō prōtos, hōsper anēngeila tǭ laǭ mou anōthen, kai to tou schoou ergon peplērōcha.(ou gar ekrypsa tēn erchomenēn rhomphaian, hina kai tēn emautou Psychēn, kai tas tōn akouontōn peripoiēsōma!i); houtōs anangelō kai pou laou mou tēn apeitheian, emautou ta ekeinou poioumenos ei pōs an houtō tychoimi tinos philanthrōpias kai anapsyxeōs.

Let us recognize that never to sin at all is truly beyond man and belongs to God alone (I say nothing of the angels). Let us not give an opening to the passions …; [never to turn back] belongs to the evil and opposing nature and to those who are worked by it. But to turn back when we sin belongs to human beings, though to the fair-minded among them and to the portion that is being saved. For even if the dust drags along some of the wickedness, and the earthly tent weighs down the mind that is borne upward, or was created to be borne upward, still let the image cleanse away the mire and raise on high the flesh yoked with it, lightening it with the wings of reason. It would have been better neither to need such cleansing nor to be cleansed, our first dignity remaining, to which we hasten from the training here, and not to have fallen from the tree of life through the bitter taste of sin; but, rather than not being trained when we stumble, it is better to turn back when we sin. For “whom the Lord loves he disciplines,” and the rebuke is a father’s; but every soul left unadmonished … ; but not to be brought to one’s senses by the blow is harsher still. One of the prophets says, speaking of Israel, hard and uncircumcised in heart: “Lord, you scourged them, and they did not feel pain; you disciplined them, and they would not accept discipline”; and again, “And the people did not turn back until they were struck”; and, “Why has my people turned away with an evil turning?”, from which it will be utterly crushed. [16] Fearful, then, brothers, is it to fall into the hands of the living God; fearful is the face of the Lord against those who do evil, wiping out wickedness with utter destruction; fearful is the ear of God, which perceives the voice of Abel even through the silent blood; fearful are the feet that overtake wickedness; fearful is his filling of the universe, so that there is nowhere to escape God’s movement, neither flying up to heaven, nor going down to Hades, nor running off to the east, nor hiding in the depths or the ends of the sea. Fearful before me too is Nahum the Elkoshite, where he proclaims the burden against Nineveh: a jealous God, and the Lord taking vengeance with wrath on his adversaries, and using such abundance of severity that no second vengeance against the wicked is left. And when I hear Isaiah threatening the people of Sodom and the rulers of Gomorrah, and saying, “Why will you still be struck, adding lawlessness?”, I am all but filled with shuddering and overwhelmed with tears. It is not possible, he says, to find a new blow to add to the added sin: so thoroughly have you gone through everything and exhausted every kind of blow, always calling forth some newer one by your wickedness. “There is no wound, nor bruise, nor festering sore,” but also incurable: “it is not possible to apply a plaster, nor oil, nor bandages.” And I pass over the rest of the threat, lest I become heavier to you than the present blow. [17] … let us recognize the cause of the evil. Why have the farmlands dried up, the barns been put to shame, the pasture of the flocks failed, the fair fruits of the earth been diminished; why have the plains been filled not with fatness but with dejection, the valleys not abounded with grain but been wept over; why have the mountains not dripped sweetness, as they will later for the righteous, but been stripped and dishonoured and received the curse of Gilboa from the opposite cause? The whole earth has become as it was at the beginning, before it was adorned with its own beauties. “You visited the earth and drenched it”: but with an evil visitation and a deadly drenching. Alas for the sight! Our abundance lies in stubble, the sowing is recognized only by small remnants, and our harvest scarcely yields first-fruits to the Lord, counted by handfuls rather than by sheaves. Such is the wealth of the ungodly, such the farming of those who sow badly: to look for much and bring in little; to sow and not reap; to plant and not tread the grapes; where ten yoke of oxen work, to make one jar; and to hear of good harvests among others while pressed by want themselves. Where does this come from, and what is the cause of the disaster? Let us not wait to be convicted by others; let us become our own examiners. A great medicine for wickedness is confession and flight from the fault. As I was the first to announce it to my people from above and fulfilled the watchman’s work (for I did not hide the coming sword, so that I might save both my own soul and the souls of my hearers), so will I also announce the disobedience of my people, making their sins my own, in case I may in this way obtain some kindness and refreshment.

Textual problem in this passage: see the notes.

Eph 4:27 (echo, medium confidence) · Gen 3:22–24 (allusion, medium confidence) · Heb 12:6 (quotation, high confidence) · Prov 3:12 (quotation, medium confidence) · Jer 5:3 (quotation, high confidence) · Isa 9:13 (quotation, high confidence) · Jer 8:5 (quotation, high confidence) · Heb 10:31 (quotation, high confidence) · Ps 34:16 (33:17 LXX) (quotation, high confidence) · Gen 4:10 (allusion, high confidence) · Ps 139:7–10 (138:7-Ps LXX) (allusion, high confidence) · Jer 23:24 (echo, medium confidence) · Nah 1:1–2 (quotation, high confidence) · Nah 1:9 (allusion, medium confidence) · Isa 1:10 (allusion, high confidence) · Isa 1:5–6 (quotation, high confidence) · Joel 1:10–12 (allusion, high confidence) · Joel 1:17 (allusion, high confidence) · Joel 3:18 (4:18 LXX) (allusion, medium confidence) · 2 Sam 1:21 (allusion, high confidence) · Gen 1:2 (allusion, medium confidence) · Ps 65:9 (64:10 LXX) (quotation, high confidence) · Hag 1:6 (allusion, high confidence) · Hag 1:9 (allusion, high confidence) · Mic 6:15 (allusion, high confidence) · Isa 5:10 (allusion, high confidence) · Ezek 33:6–9 (allusion, high confidence)

Notes and citation

Summary: Sinlessness belongs to God alone, but turning back from sin is human; Gregory recalls Scripture’s threats against those who are not corrected by God’s blows, describes the ruined harvest, and calls for honest self-examination.

“[16]” and “[17]” mark numerals in the scan (the first garbled). Words are lost in the scan in several places (“…”; bracketed words supplied by sense); Migne’s Latin and notes interleaved in the scan are not translated. “The curse of Gilboa from the opposite cause”: David cursed Gilboa with no rain (2 Sam 1:21); here the ruin came from too much rain and hail. “Counted by handfuls” is uncertain in the scan. “The earthly tent weighs down the mind” is from Wis 9:15. Scripture: Eph 4:27; Gen 3:22–24; Heb 12:6, Prov 3:12; Jer 5:3; Isa 9:13; Jer 8:5; Heb 10:31; Ps 34:16 (LXX 33:17); Gen 4:10; Ps 139:7–10 (LXX 138:7–10); Jer 23:24; Nah 1:1–2, 9; Isa 1:10, 5–6; Joel 1:10–12, 17; Joel 3:18 (LXX 4:18); 2 Sam 1:21; Gen 1:2; Ps 65:9 (LXX 64:10); Hag 1:6, 9; Mic 6:15; Isa 5:10; Ezek 33:6–9.

Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Repentance

Cite (SBL): Gregory of Nazianzus, Or. 16.15 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-15

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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.

16.18PG 35

Ὄ μέν τις ἡμῶν ἐξέθλιψε πένητα, καὶ μοῖραν γῆς παρεσπάσατο, καὶ ὅριον ὑπερέδη κακῶς, ἢ κλέψας, ἣ τυραννήσας, καὶ συνῆψεν οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν πρὸς ἀγρὸν, ἵνα τι τοῦ πλησίον ἀφέληται· καὶ μηδένα ἔχειν ἐφιλονείκησε γείτονα, ὡς μόνος οἰχήσων ἐπὶ τῆς γῆς. Ὁ δὲ τόκοις καὶ πλεονασμοῖς τὴν γῆν ἐμίανε καὶ συνάγων ὅθεν οὐκ ἔσπειρε, καὶ θερίζων ὅπου μὴ διεσκόρπισε᾽ γεωργῶν οὐ τὴν γῆν, ὀλλὰ τὴν χρείαν τῶν δεομένων. Ὁ δὲ ἀπαρχὰς ἅλωνος καὶ ληνοῦ τὸν πάντα δεδωκότα Θεὸν ἀπεστέρησ:, καὶ γέγονεν ἀχάριστός τε ὁμοῦ καὶ ἀνόητος· οὔτε ὑπὲρ ὧν ἔσχεν εὐχαριστήσας, οὔτε τὸ μέλλον εἰ μὴ τι ἄλλο, διὰ τῆς εὐγνωμοσύνης ἢν, οἰς, παρούσης πληγῆς βαρύτερος ὑμῖν Τὴν εὐκαρπίαν, αὐτοὺς ἐνδείᾳ. Οοἶκ]. τὰ ἔλεος. ἀγροί. ΒοΘρ. ὑπ), γεωρτῆς εὐκαρπίας αὑτοὺς ἐν ἑνδεία. λῶς ἕξῃ φροντίσας, καὶ εἰ, εἰς., πος ροϑίοα οορίανὶξ υυΐι, ργαι Θρογι, πος, δ᾽ ΒΔ} (αἱαταπι πραγματευσάμενος, Ὃ δὲ χήραν καὶ ὀρφανὸν οὐκ ἢλι, ποτε δἰ )γὶ ριον, γϑιϊσπθη αι γι θη ἀδπὶ [ἃἠλέησεν, οὐδὲ μετέδωκεν ἄρτου καὶ τροφῆς ὀλίγης τῷ δεομένῳ, μᾶλλον δὲ Χριστῷ τῷ τρεφομένῳ διὰ τῶν καὶ μικρῶς τρεφομένων· ὁ τὰ πολλὰ ἔχων ἴσως, καὶ παρ᾽ ἐλπίδα, (τοῦτο γὰρ ἔδη τὸ ἀδικώτατον ) καὶ ταῖς πολλαῖς ἀποθέχαις στενοχωρούμενος, καὶ τὰς μὲν πληρῶν, τὰς δὲ καθαιρῶν, ἵνα τοῖς μέλλουσι καρποῖς οἰκοδομήσῃ μείζονας, ἀγνοῶν, ὅτι τῶν ἐλπίδων προαναρπάζξεται, καὶ λόγον ὑφέξει τῆς ἐνταῦθα εὐπορίας καὶ τῆς φαντασίας, κακὸς οἰκονόμος ἀγαθῶν ἀλλοτρίων γενόμενος. Ὁ δὲ ὁδὸν ταπεινῶν ἐξέκλινε, καὶ ἐπλαγίασεν ἐν ἀδίκοις δίκαιον. Ὁ δὲ ἐμίσησεν ἐν πύλαις ἐλέγχοντα, καὶ λόγον ὅσιον ἑθδελύξατο. Ὁ δὲ ἔθυσε τῇ ἑαυτοῦ σαγήνῃ πολλὰ συναγούσῃ καὶ τὴν ἁρπαγὴν τοῦ πτωχοῦ ἐν τοῖς οἴκοις ἔχων, ἣ οὐκ ἐμνήσθη Θεοῦ, ἣ κακῶς ἐμνήσθη, Εὐλογητὸς Κύριος, εἰπὼν, ὅτι πεπλουτήκαμεν᾽· καὶ ὑπέλαθεν ἀνομίαν, ὡς παρ᾽ αὐτοῦ ταῦτα ἔχων, ἐξ οὗ κολασθήσεται. Δικ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας· διὰ ταῦτα, ἣ χλείεται οὐρανὸς, ἣ χκαχῶς ἀνοίγεται· καὶ πολλῷ μᾶλλον, εἰ μηδὲ πληγέντες ἐπιστρεφοίμεθα, καὶ τῷ ἐγγίξοντι φυσικῶς πλησιάζοιμεν.

O men tis hēmōn exethlipse penēta, kai moiran gēs parespasato, kai horion hyperedē kakōs, ē klepsas, hē tyrannēsas, kai synēpsen oikian pros oikian, kai agron pros agron, hina ti tou plēsion aphelētai; kai mēdena echein ephiloneikēse geitona, hōs monos oichēsōn epi tēs gēs. Ho de tokois kai pleonasmois tēn gēn emiane kai synagōn hothen ouk espeire, kai therizōn hopou mē dieskorpise᾽ geōrgōn ou tēn gēn, olla tēn chreian tōn deomenōn. Ho de aparchas halōnos kai lēnou ton panta dedōkota Theon apesterēs:, kai gegonen acharistos te homou kai anoētos; oute hyper hōn eschen eucharistēsas, oute to mellon ei mē ti allo, dia tēs eugnōmosynēs ēn, ois, parousēs plēgēs baryteros hymin Tēn eukarpian, autous endeią. Ooik]. ta eleos. agroi. BoThr. hyp), geōrtēs eukarpias hautous en hendeia. lōs hexę̄ phrontisas, kai ei, eis., pos roϑioa oorianix yyïi, rgai Throgi, pos, d᾽ BD} (haiatapi pragmateusamenos, Ho de chēran kai orphanon ouk ēli, pote di )gi rion, gϑiïspthē ai gi thē adpi [haēleēsen, oude metedōken artou kai trophēs oligēs tǭ deomenǭ, mallon de Christǭ tǭ trephomenǭ dia tōn kai mikrōs trephomenōn; ho ta polla echōn isōs, kai par᾽ elpida, (touto gar edē to adikōtaton ) kai tais pollais apothechais stenochōroumenos, kai tas men plērōn, tas de kathairōn, hina tois mellousi karpois oikodomēsę̄ meizonas, agnoōn, hoti tōn elpidōn proanarpazxetai, kai logon hyphexei tēs entautha euporias kai tēs phantasias, kakos oikonomos agathōn allotriōn genomenos. Ho de hodon tapeinōn exekline, kai eplagiasen en adikois dikaion. Ho de emisēsen en pylais elenchonta, kai logon hosion hethdelyxato. Ho de ethyse tę̄ heautou sagēnę̄ polla synagousę̄ kai tēn harpagēn tou ptōchou en tois oikois echōn, hē ouk emnēsthē Theou, hē kakōs emnēsthē, Eulogētos Kyrios, eipōn, hoti peploutēkamen᾽; kai hypelathen anomian, hōs par᾽ autou tauta echōn, ex hou kolasthēsetai. Dik tauta gar erchetai hē orgē tou Theou epi tous huious tēs apeitheias; dia tauta, hē chleietai ouranos, hē chkachōs anoigetai; kai pollǭ mallon, ei mēde plēgentes epistrephoimetha, kai tǭ engixonti physikōs plēsiazoimen.

One of us has crushed a poor man, torn away a portion of land, and wickedly overstepped a boundary, by theft or by force, and joined house to house and field to field so as to take something from his neighbour, and striven to have no neighbour at all, as if he were to dwell alone on the earth. Another has defiled the land with interest and usury, gathering where he did not sow and reaping where he did not scatter, farming not the land but the need of those in want. Another has robbed God, who gave all things, of the first-fruits of the threshing floor and the winepress, and has become at once ungrateful and senseless, neither giving thanks for what he had, nor taking thought that he would at least fare well in the future through his gratitude. Another has not had mercy on widow and orphan, nor shared bread and a little food with the one in need, or rather with Christ, who is fed through those who are fed even a little; he who perhaps has much, even beyond his hopes (for this is the most unjust thing of all), and is cramped by his many barns, filling some and pulling down others to build greater ones for the coming crops, not knowing that he will be snatched away before his hopes are fulfilled and will give account of his abundance here and of his fancies, having become a bad steward of goods that belong to another. Another has turned aside the way of the humble and turned aside the righteous among the unrighteous. Another has hated the one who reproves in the gates and abhorred a holy word. Another has sacrificed to his own net, which gathers much, and having the plunder of the poor in his houses, either did not remember God, or remembered him wrongly, saying, “Blessed be the Lord, for we have become rich”; and he has supposed lawlessness, as though he had these things from him from whom he will be punished. For because of these things the wrath of God comes upon the sons of disobedience; because of these, heaven is either shut or opened to our harm; and much more so if, even when struck, we do not turn back and draw near to him who by nature draws near.

Amos 2:6–7 (allusion, high confidence) · Deut 19:14 (allusion, medium confidence) · Isa 5:8 (quotation, high confidence) · Ezek 18:13 (echo, medium confidence) · Matt 25:24 (allusion, high confidence) · Mal 3:8 (allusion, high confidence) · Exod 22:29 (allusion, medium confidence) · Matt 25:35–40 (allusion, high confidence) · Luke 12:16–21 (allusion, high confidence) · Luke 16:1–2 (allusion, medium confidence) · Amos 5:10 (quotation, high confidence) · Amos 5:12 (quotation, high confidence) · Hab 1:16 (allusion, high confidence) · Isa 3:14 (allusion, high confidence) · Zech 11:5 (quotation, high confidence) · Eph 5:6 (quotation, high confidence) · Deut 11:17 (allusion, medium confidence) · Jas 4:8 (echo, medium confidence)

Notes and citation

Summary: Gregory lists the sins behind the disaster: seizing the land of the poor, usury, withholding first-fruits, neglecting widows and orphans, hoarding, injustice, and attributing ill-gotten wealth to God.

A few words of Migne’s Latin and notes interleaved in the scan are not translated. Scripture: Amos 2:6–7; Deut 19:14; Isa 5:8; Ezek 18:13; Matt 25:24; Mal 3:8; Exod 22:29; Matt 25:35–40; Luke 12:16–21; Luke 16:1–2; Amos 5:10, 12; Hab 1:16; Isa 3:14; Zech 11:5; Eph 5:6; Deut 11:17; Jas 4:8.

Topics: Ethics, Usury, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 16.18 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-18

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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.

16.19PG 35

Ιθ΄. Τί πρὸς ταῦτα ἐροῦμεν, οἱ σιτῶναι, καὶ σιτοχάπηλοι, καὶ τηροῦντες τὰς τῶν χαιρῶν δυσχος λίας, ἵν᾽ εὐπορήσωμεν, καὶ ταῖς ἀλλοτρίαις συμφοραῖς ἐντρυφήσωμεν, καὶ κτησώμεθα, μὴ ὡς Ἰωσὴφ τὰ τῶν Αἰγυπτίων, ἐπ᾽ οἰκονομίᾳ μείζονι (ἐκεῖνος γὰρ ἤδει καὶ συναγαγεῖν καὶ σιτοδοτῇσαι καλῶς, ὥσπερ καὶ προγνῶναι τὸν λιμὸν, καὶ στῆναι πρὸς αὐτὸν πόῤῥωθεν ἀλλ᾽ ὡς παράνομοι τὰ τῶν ὁμοφύλων, οἱ λέγοντες Πότε διελεύσεται ὁ μὴ·, καὶ ἐμπω.1ήσομεν καὶ τὰ ΣάδέξὝατα, καὶ ἀνοίξομεν θησαυρούς; οἱ τοῖς δισσοῖς μέτροις καὶ σταθμίοις τὸ δίκαιον διαφθείροντες, καὶ τὸ μολιθδοὺν μέτρον τῆς ἀνομίας ἐφ᾽ ἑαυτοὺς χλίνοντες; Τί πρὸς ταῦτα ἐροῦμεν, οἱ μηδὲν πέρας εἰδότες χτήσειυς· οΣ προσκυνοῦντες τὸν χρυσὸν καὶ τὸν ἄργυρον, ὥσπερ τὴν Βάαλ οἱ πάλαι, καὶ τὴν ᾿Αστάρτην, καὶ τὸ Χαμὼς βδέλυγμα· οἱ περιέποντες τῶν λίθων τὰς πολυτεὀχϑθογδηάμη ἢΠὰπὸ ΟἸαπιος δἀογδυβ; ηυἱ ἰα- ἢ λείας καὶ διαυγείας, καὶ τῆς ἐσθῆτος τὴν μαλακὴν ἃ, τῷ καὶ διὰ τῶν μικρῶν τρεφομένῳ, ε ΟἸιεϊδίο αυ!] Τῆς. δὶς ρίυτγος οσᾳ. Ὀδαοι ἰμ 6ι, τε καὶ περιῤῥέῥουταν, σητῶν δαπάνην, καὶ λτστῶν, τοῦ δ᾽ οὐδὲν τέρμα πεφασμένον ἀνδράσι χεῖτοι· καὶ τυράννων, καὶ κλεπτῶν θησαυρίσματα᾽ οἱ πλήθε: π!011|65 οἱ ἀϊΠιαδηιεε, 4ιι85 ἃ ιἰη6}8 αὐδυπηυηίυγ, οἱ γαυριῶντες ἀνδραπόδων καὶ τετραπόδωνʼ οἱ τοῖς πεδίοις ἐμπλατυνόμενοι καὶ τοῖς ὄρεσι, καὶ τὰ μὲν ἔχοντες, τὰ δὲ προσλαμθάνοντες, τὰ δὲ μέλλοντες, ναμένην, ὁμοίως ἄδῃ, καὶ γῇ, καὶ πυρὶ, καὶ ὕδατι, καὶ ζητοῦντες οἰκουμένην ἑτέραν εἰς κτῇσιν, καὶ τοῖς τοῦ Θεοὺ ὁρίοις χαταμεμφόμενοι ὡς μικροτέροις ἣ κατὰ τὴν ἑαυτῶν ἐπιθυμίαν καὶ ἀπληστίαν; Τί δαὶ οἱ τοῖς ὑψηλοῖς θρόνοις ἐγχαθεζόμενοι, καὶ τὴν ἀρχικὴν σκηνὴν αἴροντες, καὶ τὴν ὀφρὺν τῶν θεάτρων ὑψηλοτέραν, καὶ μὴ λογιζόμενοι τὸν ἐπὶ πᾶσι Θεὸν, καὶ τὸ ἀπρόσιτον ὕψος τῆς ἀληθινῆς βασιλείας, ἵν᾽ ὡς ὁμοδούλων τῶν ὑπηκόων ἄρχωσιν, οἱ τῆς ἴσης δεόμενοι φιλανθρωπίας ; Σκόπει δέ μοι καὶ τοὺς χατατπαταλῶντας ἐπὶ κλινῶν ἐλεφαντίνων, ὧν καλῶς ὁ θεῖος ᾿Αμὼς καθάπτεται, καὶ τὰ πρῶτα μύρα χριομένους, καὶ τῇ φωνῇ τῶν ὀργάνων ἐπιχροτοῦντας, καὶ τῶν φευγόντων ὡς ἱσταμένων ἐξτρτημένους· ἀλλὰ μὴ τῇ συντριθ ἢ τοῦ Ἰωσὴ συναλγοῦντά: τε καὶ συμπάτχοντας· δέον χρηστοὺς εἶναι τοῖς προξῃ πεσοῦσι, καὶ τῷ ἐλέω κτᾶσθαι τὸν ἔλεον· ὁλολύξζειν πίτυν, ὅτι πέπτωκε κέδρος, καὶ νουθετεῖσθαι τῇ τῶν πλησίων πληγῇ, καὶ διὰ τῶν ἀλλοτρίων κακῶν τὰ οἰκεῖα εὖ τίθεσθα!, τοσοῦτον πλέον ἔχοντας τῶν ποοειληφότων, ὅσον αὐτοὺς δι᾽ ἐκείνων σωθῆναι ἀλλὰ μὴ δι᾽ αὐτῶν ἑτέρους

Ith΄. Ti pros tauta eroumen, hoi sitōnai, kai sitochapēloi, kai tērountes tas tōn chairōn dyschos lias, hin᾽ euporēsōmen, kai tais allotriais symphorais entryphēsōmen, kai ktēsōmetha, mē hōs Iōsēph ta tōn Aigyptiōn, ep᾽ oikonomią meizoni (ekeinos gar ēdei kai synagagein kai sitodotę̄sai kalōs, hōsper kai prognōnai ton limon, kai stēnai pros auton porrhōthen all᾽ hōs paranomoi ta tōn homophylōn, hoi legontes Pote dieleusetai ho mē;, kai empō.1ēsomen kai ta SadexYata, kai anoixomen thēsaurous? hoi tois dissois metrois kai stathmiois to dikaion diaphtheirontes, kai to molithdoun metron tēs anomias eph᾽ heautous chlinontes? Ti pros tauta eroumen, hoi mēden peras eidotes chtēseiys; oS proskynountes ton chryson kai ton argyron, hōsper tēn Baal hoi palai, kai tēn ᾿Astartēn, kai to Chamōs bdelygma; hoi periepontes tōn lithōn tas polyteochϑthogdēamē ēPapo OIapios daogdyb? ēui ia- ē leias kai diaugeias, kai tēs esthētos tēn malakēn ha, tǭ kai dia tōn mikrōn trephomenǭ, e OIieïdio au!] Tēs. dis riytgos osą. Odaoi im 6i, te kai perirrherhoutan, sētōn dapanēn, kai ltstōn, tou d᾽ ouden terma pephasmenon andrasi cheitoi; kai tyrannōn, kai kleptōn thēsaurismata᾽ hoi plēthe: p!011|65 hoi aïPiadēiee, 4ii85 ha iiē6}8 audypēuēiyg, hoi gauriōntes andrapodōn kai tetrapodōnʼ hoi tois pediois emplatynomenoi kai tois oresi, kai ta men echontes, ta de proslamthanontes, ta de mellontes, namenēn, homoiōs adę̄, kai gę̄, kai pyri, kai hydati, kai zētountes oikoumenēn heteran eis ktę̄sin, kai tois tou Theou horiois chatamemphomenoi hōs mikroterois hē kata tēn heautōn epithymian kai aplēstian? Ti dai hoi tois hypsēlois thronois enchathezomenoi, kai tēn archikēn skēnēn airontes, kai tēn ophryn tōn theatrōn hypsēloteran, kai mē logizomenoi ton epi pasi Theon, kai to aprositon hypsos tēs alēthinēs basileias, hin᾽ hōs homodoulōn tōn hypēkoōn archōsin, hoi tēs isēs deomenoi philanthrōpias ? Skopei de moi kai tous chatatpatalōntas epi klinōn elephantinōn, hōn kalōs ho theios ᾿Amōs kathaptetai, kai ta prōta myra chriomenous, kai tę̄ phōnę̄ tōn organōn epichrotountas, kai tōn pheugontōn hōs histamenōn extrtēmenous; alla mē tę̄ syntrith ē tou Iōsē synalgounta: te kai sympatchontas; deon chrēstous einai tois proxę̄ pesousi, kai tǭ eleō ktasthai ton eleon; hololyxzein pityn, hoti peptōke kedros, kai noutheteisthai tę̄ tōn plēsiōn plēgę̄, kai dia tōn allotriōn kakōn ta oikeia eu tithestha!, tosouton pleon echontas tōn pooeilēphotōn, hoson autous di᾽ ekeinōn sōthēnai alla mē di᾽ autōn heterous

[19] What shall we say to these things, we grain-sellers and grain-dealers, who watch for the hardships of the times so that we may grow rich and revel in others’ misfortunes, and acquire, not as Joseph acquired the property of the Egyptians, for a greater purpose (for he knew both how to gather and how to distribute grain well, just as he knew how to foresee the famine and to oppose it from afar), but as lawless men acquire the property of their own people: those who say, “When will the new moon pass, so that we may sell, and the sabbaths, so that we may open our storehouses?”; who corrupt justice with double measures and weights, and bring down on themselves the leaden measure of lawlessness? What shall we say to these things, we who know no limit to acquisition; who worship gold and silver as men of old worshipped Baal and Astarte and Chemosh the abomination; who cherish the costliness and lustre of stones, and soft and flowing clothing, food for moths and a treasure for robbers and tyrants and thieves; who glory in a multitude of slaves and cattle; who spread ourselves over plains and mountains, holding some, acquiring others, intending others, [insatiable] like Hades and earth and fire and water, and seeking another world to acquire, and finding fault with God’s boundaries as smaller than our desire and greed? And what of those who sit on lofty thrones and raise up the tent of office and a brow higher than the theatres, and take no account of the God who is over all and the inaccessible height of the true kingdom, so as to rule their subjects as fellow servants, who need the same kindness? Consider for me too those who sprawl on ivory couches, whom the divine Amos rightly attacks, who anoint themselves with the finest perfumes and clap to the sound of instruments and cling to fleeting things as though they were stable, but do not grieve and suffer with the ruin of Joseph; whereas they ought to be kind to those who have fallen before them, and to acquire mercy by mercy; to let the pine howl because the cedar has fallen; to be admonished by their neighbours’ blow and to set their own affairs in order through others’ misfortunes, having this much advantage over those taken first, that they are saved through them and not others through themselves.

Gen 41:33–57 (allusion, high confidence) · Gen 47:13–26 (allusion, high confidence) · Amos 8:5 (quotation, high confidence) · Deut 25:13–15 (allusion, medium confidence) · Prov 20:10 (allusion, medium confidence) · Zech 5:7–8 (allusion, medium confidence) · Judg 2:13 (allusion, medium confidence) · 1 Kgs 11:7 (allusion, medium confidence) · Matt 6:19–20 (allusion, high confidence) · Prov 30:15–16 (allusion, high confidence) · Isa 5:8 (echo, medium confidence) · 1 Tim 6:16 (allusion, medium confidence) · Amos 6:4–6 (allusion, high confidence) · Zech 11:2 (quotation, high confidence) · Matt 5:7 (echo, medium confidence)

Notes and citation

Summary: Gregory rebukes grain profiteers who exploit famine, the greedy who idolize wealth, proud officials, and the luxurious who are unmoved by others’ ruin.

Migne’s Latin and notes interleaved in the scan, including a line of verse on wealth having no limit (Solon), are not translated; one word is supplied in brackets by sense. Scripture: Gen 41:33–57; Gen 47:13–26; Amos 8:5; Deut 25:13–15; Prov 20:10; Zech 5:7–8; Judg 2:13; 1 Kgs 11:7; Matt 6:19–20; Prov 30:15–16; Isa 5:8; 1 Tim 6:16; Amos 6:4–6; Zech 11:2; Matt 5:7.

Topics: Ethics, Wealth and poverty

Cite (SBL): Gregory of Nazianzus, Or. 16.19 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-19

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-16-19) · 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.

16.20PG 35

Ταῦτα συμφιλοσόφησον ἡμῖν, ὦ θεία καὶ ἱερὰς ΧΧ. Πς πο δον μ} οδορίαγα, νἱγ αἰ νίπα εἰ. κεφαλὴ, καὶ πολλὴν ἐμπειρίαν τῷ μακρῷ χρόνῳ συλλεξαμένη, ἐξ ἧς σοφία γίνεται. Τούτοις τὸν λαόν σου κατάρτισαι. Δίδαξον διαθρύπτειν πεινῶσι τὸν ἄροτον, καὶ πτωχοὺς ἀστέγους συνάγειν (ὃ), καὶ γυμνότητα περιστέλλειν, καὶ μὴ περιορᾷν τοὺς ἀφ᾽ αἵματος· καὶ νῦν μάλιστα, ἵν᾽ ἣ τὸ ἀγαθὸν ἡμῶν ἐκ τῆς χρείας, μὴ τοῦ περισσεύματος· ἦἧ μᾶλλον καρποφορίᾳ Θεὸς εὐφραίνεται, ἣ πλήθει τῆς εἰσφορᾶς καὶ μεγέθει τῆς ἐπιδόσεως. ᾿Επὶ τούτοις, καὶ πρὸ τούτων, γενοῦ μοι Μωσῆς, ἣ Φινεὲς σήμερον. Στῆθι περὶ ἡμῶν καὶ ἐξίλασαι· καὶ χοπασάτω ἡ θραῦσις, εἴτε διὰ θυσίας πνευματικῆς εἴτε δι᾿ εὐχῆς καὶ λογιχῆῇς ἐντεύξεως Ἐπίσχες τὴν ὁργὴν Κυρίου τῇ μεσιτείᾳ στῆσον τὴν ἀκολουθίαν τῆς μάστιγος. Οἶδεν αἰδεῖσθαι πατρὸς πολιὰν Ὦ ρ65.8. Ῥαιγ5. σαη ΡγῸ {Π|||8 ΟὈΒΘΟΓΔΝ ΡΘΓΠΊΟ: ὑπὲρ τέκνων πρεσδεύουσαν. Δεήθητι περὶ τῆς παρἐλθούσης κακίας· τὸ μέλλον ἐγγύησαι. Προσάγαγε Διὰ θυσίας πγευματιχῆς. ε Ῥαγ 58ρίτι᾿υἴ21 αυοά Ραυΐι5, λοι). ΧΙΙ, ἅ, νούῶϊ λογικῇς λαἰδλυϑιαί6 πιοίυ ρηγριίαιη. Οογρογοϑιη πηοηΐδπὶ λαὸν πληγῇ καὶ φόδῳ κεκαθαρμένον. Αἴτησαι τὴν σωματικὴν τροφήν αἴτησαι πρὸ ταύτης καὶ τὴν ἀγγελικὴν ἐξ οὐρανοῦ χαταδαίνουσαν. Ἂν τοῦτο ἀποδωσεις ὑετὸν πρώιμόν τε καὶ ὄψιμον: Ὁ Κύριος δώσει χρηστότητα, καὶ ἡ γῆ ἡμῶν δώσει τὸν καρπὸν αὐτῆς, ἣ κάτω γε, τὸν ἐφήμερον, καὶ ὁ χοῦς ἡμῶν, τὸν αἰώνιον, ὃν ταῖς θείαις ληνοῖς ἐναἀποθησόμεθα διὰ σοῦ, προσάγοντος ἡμᾶς τε καὶ τὰ ἡμέτερα, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν.

Tauta symphilosophēson hēmin, ō theia kai hieras ChCh. Ps po don m} odoriaga, nig ai nipa ei. kephalē, kai pollēn empeirian tǭ makrǭ chronǭ syllexamenē, ex hēs sophia ginetai. Toutois ton laon sou katartisai. Didaxon diathryptein peinōsi ton aroton, kai ptōchous astegous synagein (ho), kai gymnotēta peristellein, kai mē periorąn tous aph᾽ haimatos; kai nyn malista, hin᾽ hē to agathon hēmōn ek tēs chreias, mē tou perisseumatos; hēē mallon karpophorią Theos euphrainetai, hē plēthei tēs eisphoras kai megethei tēs epidoseōs. ᾿Epi toutois, kai pro toutōn, genou moi Mōsēs, hē Phinees sēmeron. Stēthi peri hēmōn kai exilasai; kai chopasatō hē thrausis, eite dia thysias pneumatikēs eite di᾿ euchēs kai logichēę̄s enteuxeōs Episches tēn horgēn Kyriou tę̄ mesiteią stēson tēn akolouthian tēs mastigos. Oiden aideisthai patros polian Ō r65.8. Rhaig5. saē RgO {P|||8 OOBThOGDN RThGPIO: hyper teknōn presdeuousan. Deēthēti peri tēs parelthousēs kakias; to mellon engyēsai. Prosagage Dia thysias pgeumatichēs. e Rhag 58riti᾿ui21 auoa Rauïi5, loi). ChII, ha, nouōï logikę̄s laidlyϑiai6 pioiy rēgriiaiē. Oogrogoϑiē pēoēïdpi laon plēgę̄ kai phodǭ kekatharmenon. Aitēsai tēn sōmatikēn trophēn aitēsai pro tautēs kai tēn angelikēn ex ouranou chatadainousan. An touto apodōseis hyeton prōimon te kai opsimon: Ho Kyrios dōsei chrēstotēta, kai hē gē hēmōn dōsei ton karpon autēs, hē katō ge, ton ephēmeron, kai ho chous hēmōn, ton aiōnion, hon tais theiais lēnois enaapothēsometha dia sou, prosagontos hēmas te kai ta hēmetera, en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa eis tous aiōnas. ᾿Amēn.

Reflect on these things with us, divine and holy head, who have gathered much experience over a long time, from which wisdom comes. With these words prepare your people. Teach them to break their bread for the hungry, to gather the homeless poor, to clothe the naked, and not to overlook their own flesh and blood; and especially now, so that our good may come from our need and not from our abundance: in such fruit God delights more than in the size of the contribution and the greatness of the gift. Besides this, and before it, be a Moses or a Phinehas for me today. Stand up for us and make atonement, and let the plague cease, whether through spiritual sacrifice or through prayer and rational intercession. Hold back the wrath of the Lord by your mediation; stop the course of the scourge. He knows how to respect a father’s grey hair pleading for his children. Pray for the past wickedness; be surety for the future. Bring to him a people purified by the blow and by fear. Ask for bodily food; ask before it for the angelic food that comes down from heaven. If you do this, you will give us both the early and the latter rain: “The Lord will give goodness, and our land will yield its fruit,” the land below its fruit of a day, and our dust the eternal fruit, which we will store in the divine winepresses through you, as you bring us and all that is ours to him, in Christ Jesus our Lord, to whom be glory for ever. Amen.

Job 12:12 (allusion, medium confidence) · Isa 58:7 (allusion, high confidence) · Mark 12:44 (allusion, medium confidence) · Num 16:46–48 (allusion, high confidence) · Ps 106:23 (105:23 LXX) (allusion, high confidence) · Ps 106:30 (105:30 LXX) (allusion, high confidence) · Rom 12:1 (allusion, medium confidence) · 1 Pet 2:5 (allusion, medium confidence) · John 6:31–33 (allusion, high confidence) · Deut 11:14 (allusion, high confidence) · Joel 2:23 (allusion, medium confidence) · Ps 85:12 (84:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Gregory asks his father to teach the people generosity to the poor and, like Moses or Phinehas, to intercede so that God’s wrath may cease and both earthly and heavenly fruit be given.

“Divine and holy head”: Gregory’s father, the bishop. A line of Migne’s Latin and notes interleaved in the scan is not translated. Scripture: Job 12:12; Isa 58:7; Mark 12:44; Num 16:46–48; Ps 106:23, 30 (LXX 105:23, 30); Rom 12:1; 1 Pet 2:5; John 6:31–33; Deut 11:14; Joel 2:23; Ps 85:12 (LXX 84:13).

Topics: Prayer, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 16.20 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/16-20

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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.

Chapter 17

17.1PG 35:967

Τὴν κοιλίαν μου, τὴν κοιλίαν; μου ἀ.1γῶ, καὶ τὰ αἰσθητήρια τῆς καρδίας μον μαιμάσʼ΄. ἃ εογαὶς πιεὶ ἐιγϑαιδ δ ἰπ ἠὲ, αὶὶ αυοάδηι δ6ΓΠι0σει (θὅ), φησί που τῶν ἑαυτοῦ λόγων Ἱερεμίας, ὁ τῶν προφητῶν συμπαθέστατος, ἀποχλαιόμενος τὸν Ἰσραὴλ ἀπειθοῦντα, καὶ τῆς τοῦ Θεοῦ φιλανθρωπίας ἀλλοτριούμενον, κοιλίαν μὲν τὴν ἑαυτοῦ Ψυχὴν ὀνομάζων, κατὰ τοὺς τῆς τροπῆς νόμους. Οὕτω γὰρ εὑρίσκω πολλαχοῦ τῆς Γραφῆς, εἴτε ὡς ἀπόκρυφον καὶ ἀόρατον (τὸ γὰρ αὐτὸ καὶ ψυχῖς καὶ γαστρὸς τὸ κρύπτεσθαι), εἴτε ὡς χωρητικὴν καὶ ἀναδοτιχὴν, ἵν᾽ οὕτως εἴπω, τῶν ἐκ τοῦ λόγου τροφῶν ᾿ ὃ γάρ ἐστιν ἐν σώματι τροφὴ, τοῦτο ἐν ψυχῇ λόγος. Αἰσθητήρια δὲ τάχα μὲν τὰ τῆς Ψυχῆς κινήματα καὶ διανοήματα, καὶ τούτων μάλιστα, ὅσα ἐκ τῆς αἱσθήσεως, οἷς ὁ δίκαιος σπαράσσεται, καὶ θερμαίνεται, καὶ ὁρμητιχῶς ἔχει, καὶ οὐδὲ χαθεχτός ἐστι διὰ τὴν ζέσιν τοῦ Πνεύματος· τοῦτο γὰρ τὸ μαιμάσσειν, οἷον προθυμία τις θυμῷ σύγχρατος. Εἰ δὲ καὶ τῶν σωματικῶν ἔστιν ἃ λαμθάνοι τις αἰσθητηρίων οὐκ ἀπὸ σκοποῦ λήψεται καὶ ὀφθαλμῶν, καὶ ὥτων, οὐ μόνον ἀχθομένων τοῖς χείροσι καὶ θεάμασι καὶ ἀχούσμασιν, ἀλλὰ καὶ τὰ βελτίω ποθούντων καὶ ἰδεῖν καὶ ἀκοῦσαι διὰ τὸ εὔσπλαγχνον. Πλὴν ὅπως ἂν νοῦῆται ταῦτα, ὁ δίκαιος ἀλγεῖ καὶ μαιμάσσει, καὶ οὐ μεπρίως φέρει τὰ πάθη τοῦ Ἰσραὴλ, ὁποτέρως βούλει παὔτα νοεῖν· εἴτε τὰ σωματικὰ, καὶ τοῦ σωματικῶς ὁρωμένου, εἴτε τὰ πνευματικὰ, καὶ τοῦ νοουμένου πνευματικῶς. Ἐπεὶ καὶ πηγὴν δακρύων ὁ αὐτὸς προφήτης ἐπιζητεῖ, καὶ σταθμὸν ἔσχατον ἐπιποθεῖ, καὶ ἐρημίαν ἀσπάξεται, ἵνα κενώσῃ τὸ πολὺ τῆς λύπης, καὶ χουφισθῇ πως τῆς ἕνδον πληγῆς, καθ᾽ ἡσυχίαν θρηνήσας τὸν Ἰσραήλ. ἱἰπηροίυ [ὀγῖιγ, πο0 ͵λπι ργῷ δρὶ γίιι8. βία

Tēn koilian mou, tēn koilian? mou a.1gō, kai ta aisthētēria tēs kardias mon maimasʼ΄. ha eogais piei eigϑaid d ip ēe, aii auoadēi d6GPi0sei (tho), phēsi pou tōn heautou logōn Hieremias, ho tōn prophētōn sympathestatos, apochlaiomenos ton Israēl apeithounta, kai tēs tou Theou philanthrōpias allotrioumenon, koilian men tēn heautou Psychēn onomazōn, kata tous tēs tropēs nomous. Houtō gar heuriskō pollachou tēs Graphēs, eite hōs apokryphon kai aoraton (to gar auto kai psychis kai gastros to kryptesthai), eite hōs chōrētikēn kai anadotichēn, hin᾽ houtōs eipō, tōn ek tou logou trophōn ᾿ ho gar estin en sōmati trophē, touto en psychę̄ logos. Aisthētēria de tacha men ta tēs Psychēs kinēmata kai dianoēmata, kai toutōn malista, hosa ek tēs haisthēseōs, hois ho dikaios sparassetai, kai thermainetai, kai hormētichōs echei, kai oude chathechtos esti dia tēn zesin tou Pneumatos; touto gar to maimassein, hoion prothymia tis thymǭ synchratos. Ei de kai tōn sōmatikōn estin ha lamthanoi tis aisthētēriōn ouk apo skopou lēpsetai kai ophthalmōn, kai hōtōn, ou monon achthomenōn tois cheirosi kai theamasi kai achousmasin, alla kai ta beltiō pothountōn kai idein kai akousai dia to eusplanchnon. Plēn hopōs an nouētai tauta, ho dikaios algei kai maimassei, kai ou mepriōs pherei ta pathē tou Israēl, hopoterōs boulei pauta noein; eite ta sōmatika, kai tou sōmatikōs horōmenou, eite ta pneumatika, kai tou nooumenou pneumatikōs. Epei kai pēgēn dakryōn ho autos prophētēs epizētei, kai stathmon eschaton epipothei, kai erēmian aspaxetai, hina kenōsę̄ to poly tēs lypēs, kai chouphisthę̄ pōs tēs hendon plēgēs, kath᾽ hēsychian thrēnēsas ton Israēl. hiipēroiy [ogiig, po0 ͵lpi rgǭ dri giii8. bia

“My belly, my belly, I am in pain; and the senses of my heart are throbbing,” says Jeremiah somewhere in his writings, the most compassionate of the prophets, as he weeps over Israel’s disobedience and its estrangement from God’s kindness, calling his soul his “belly” according to the laws of figurative speech. For so I find it in many places in Scripture, either because the soul is hidden and invisible (being hidden is common to soul and belly), or because it receives and distributes, so to speak, the nourishment that comes from the word; for what food is to the body, the word is to the soul. The “senses” are perhaps the movements and thoughts of the soul, especially those that arise from perception, by which the righteous man is torn and heated and driven on, and cannot even be held back because of the fervour of the Spirit; for this is what “throbbing” means, a kind of eagerness mixed with passion. And if one also takes some of the bodily senses, one will not miss the mark in taking the eyes and ears, which are not only distressed by worse sights and sounds but also, because of compassion, long to see and hear better things. However these words are understood, the righteous man is in pain and throbs, and does not bear the sufferings of Israel with moderation, whichever way you wish to understand them: either the bodily sufferings of Israel seen bodily, or the spiritual sufferings of Israel understood spiritually. For the same prophet looks for a fountain of tears, longs for a farthest lodging place, and welcomes the desert, so that he may pour out much of his grief and be somewhat relieved of the inner wound by lamenting Israel in quiet.

Jer 4:19 (quotation, high confidence) · Rom 12:11 (echo, low confidence) · Jer 9:1–2 (8:23-Jer LXX) (allusion, high confidence)

Notes and citation

Summary: Gregory opens with Jeremiah’s cry of anguish over Israel, explaining “belly” and “senses” as figures for the soul and its movements, to show how the righteous suffer with their people.

Oration 17, To the citizens of Nazianzus, alarmed, and to the prefect in his anger: a sermon at a time when the city was in fear of punishment by an angry official. A few words of Migne’s Latin interleaved in the scan are not translated. Scripture: Jer 4:19 (LXX); Rom 12:11; Jer 9:1–2 (LXX 8:23–9:1).

Cite (SBL): Gregory of Nazianzus, Or. 17.1 (PG 35:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-1

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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.

17.2PG 35

Τὸ δ᾽ αὐτὸ καὶ ὁ θεῖος Δαδὶδ, οὐ μικρὸν ἔμπρο- (αὶ αθεν ἐπὶ τοῖς καθ᾽ ἑαυτὸν δυσχεραίνων, Τίς δώσει μοι, φησὶ, πτέρυγας ὡσεὶ περιστερᾶς, καὶ πετασθήσομαι, καὶ καταπαύσω; Περιστερᾶς ἐπιζητεῖ πτέρυγας, εἴτε ὡς χουφοτέμας καὶ ταχυτέρας· τοιοὔτος γὰρ ἅπας δίκαιος᾽ εἴτε ὡς τὸ Πνεῦμα σχιαγραφούσας ᾧ μόνῳ τὰ δεινὰ φεύγομεν, ἵν᾽ ὡς ποῤῥωτάτω γένηται: ἀπὸ παρόντων κακῶν. Εἶτα τὸ ἐν τοῖς στενοῖς φάρμακον, ἣἡ ἐλπίς· Προσεδεχόμην, φησὶ, τὸν Θεὸν τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας καὶ ἀπὸ καταιγίδος. Ὅπερ οὖν καὶ ἀλλαχοῦ ποιῶν φαίνεται, τάχιστα τῷ λυποῦντι τὸ ἴαμα προστιθεὶς, καὶ ἀγαθὸν ἡμῖν παρέχων παίδευμα καὶ λόγῳ καὶ ἕργῳ τῆς πρὸς τὰ δεινὰ μεγαλοψυχίας· ᾿Απηγήγατο, φησὶ πωρωκληθῆγαι ἡ ψυχὴ μου. Ὁρᾷς ἀχηΚοιλίαν μέν, εἰς. ΒΙΠΠ05: ε γοηιγὶ5. αι πὶ ἰ6πι|, κατὰ τοὺς τῆς τροπῆς νόμους, ε ἰυχία δἰ΄6ροΕἰ δὲ καὶ τῶν σωματικῶν ἔστιν ἃ αμδάνοι εἰς αἰσθητηρίων. δὶς Τα ρᾳ. ἃ, ὉΠ), {Γε5. Ο(ο]Ὁ., Ον, Φ Ῥὰγ., οἱ [π δι!., εἰ δὲ καὶ ἐπὶ τῶν σωματι᾿Απὸ παρόντων. ὍὈσοεὶ ἀπό ᾿ Ἀδρᾳ. ἃ εἰ ἀπό, μαθϑιῖ, τῶν παρόντων ἱπαυὶ!, εοπεοίατὶ απῖμια πιέα·. Αυΐΐϑι!6 δηχίειδιϊβ δίας ῥήματα καὶ ἀπογνώσεως ; ἽΑρ᾽ οὐκ ἔδεισας Οιά Νοη δέν τ{|8 ἐοηϑοϊδιίοποιῃ ἢ Νεορα5 εἰ] ὡς περὶ ἀθεραπεύτου τοῦ Δαδίδ; Τί λέγεις ; Οὐ δέχῃ παράκλησιν ; ἀπελπίζεις παραμυθίαν ; οὐδεὶς θεραπεύσει σε; οὐ λόγος, οὐ φίλος, οὐ συγγενὴς, οὐ συμθουλεύων, οὐ συναλγῶν, οὐ τὰ καθ᾽ ἑαυτὸν διἡγούμενος, οὐ τὰ ἀρχαῖα λέγων, οὐ τὰ νῦν παρατι. θεὶς, ὅσοι καὶ ἀπὸ χαλεπωτέρων κακῶν διεσώθησαν Ἔρῤῥιπται πάντα; οἴχεται; περικέκοπται ; ἀπόλωλε πᾶσα ἐλπίς ; κεῖσθαι δεῖ μόνον, τὸ τέλος ἐχδεχομέ νους ; Ταῦτα ὁ μέγας Δαδὶδ, ὁ ἐν θλίψεσι πλατυνόμενος· ὁ καὶ σκιᾶς θανάτου χυχλούστς μετὰ τοῦ Θεοῦ χατεξανιστάμενος. Τί οὖν ἐγὼ πάθω, ὁ μικρὸς, ὁ ἀσθενὴς, ὁ γήϊνος, ὁ μὴ τοσοῦτος τῷ πνεύματι ; Δαδὶδ ἰλιγγιᾷ, καὶ τίς σώζξεται; Τίνα βοέθειαν εὕροιμι χαχοπαθῶν, ἣ τίνα παράκλησιν ; πρὸς πίνα χαταφύγω στενοχωρούμενος; ᾿Αποκρίνεταί σοι: Δαδιὸ ὁ μέγας θεραπευτῆς, ὁ καὶ πνευμάτων πονηρῶν κατεπάδων διὰ τοῦ ἐν αὐτῷ Πνεύματος. Πρὸς τίνα χαταφεύξῃ παρ᾽ ἐμοῦ βούλει μαθεῖν, αὐτὸς ὃξ οὐκ ἐπίστασαι; Τίς ὁ τὰς παρειμένας ἐνισχύων χεῖρᾶς, καὶ γόνατα παραλελυμένα παρακαλῶν καὶ διὰ πυρὸς ἄγων, καὶ σώζων δι᾽ ὕδατος ; Οὐδὲν δεῖ σοι παρατάξεως, φησὶν, οὐκ ὅπλων, οὐ τοξοτῶν, οὐκ ἱππέων, οὐ συμύούλων, οὐ φίλων, οὐκ ἐπικουρίας τῆς ἔξωθεν.·ἔχεις ἐν σεαυτῷ τὴν συμμαχίαν, ἣν κἀγὼ καὶ πᾶς ὁ βουλόμενος. Θελῆσαι δεῖ μόνον, ὁρμῆσαι μόνον. Ἐγγὺς ἡ παράχλῃησις, ἐν τῷ στόματί σου, καὶ ᾿ ἐν τῇ καρδίᾳ σου· Ἐμνήσθην τοῦ Θεοῦ, φησὶ, κειὲ εὐφράνθην. Τί μνήμης ἑτοιμότερον ; Μνήσθητι καὶ σὺ, καὶ εὐφράνθητι. Ὦ τοῦ εὐπορίστον τῆς ἰατρείας! ὦ τοῦ τάχους τῆς θεραπείας! ὦ τοῦ μεγέθους τῆς δωρεᾶς! Οὐ χοιμίξει μόνον ὁλιγοψυχίαν καὶ λύπην μνημονευθεὶς ὁ Θεὸς, ἀλλὰ καὶ εὐφροσύνην ἐρ-

To d᾽ auto kai ho theios Dadid, ou mikron empro- (ai athen epi tois kath᾽ heauton dyscherainōn, Tis dōsei moi, phēsi, pterygas hōsei peristeras, kai petasthēsomai, kai katapausō? Peristeras epizētei pterygas, eite hōs chouphotemas kai tachyteras; toioutos gar hapas dikaios᾽ eite hōs to Pneuma schiagraphousas hǭ monǭ ta deina pheugomen, hin᾽ hōs porrhōtatō genētai: apo parontōn kakōn. Eita to en tois stenois pharmakon, hēē elpis; Prosedechomēn, phēsi, ton Theon ton sōzonta me apo oligopsychias kai apo kataigidos. Hoper oun kai allachou poiōn phainetai, tachista tǭ lypounti to iama prostitheis, kai agathon hēmin parechōn paideuma kai logǭ kai hergǭ tēs pros ta deina megalopsychias; ᾿Apēgēgato, phēsi pōrōklēthēgai hē psychē mou. Horąs achēKoilian men, eis. BIPP05: e goēigi5. ai pi i6pi|, kata tous tēs tropēs nomous, e iychia di΄6roEi de kai tōn sōmatikōn estin ha amdanoi eis aisthētēriōn. dis Ta rą. ha, HoP), {Ge5. O(o]Ho., On, Ph Rhag., hoi [p di!., ei de kai epi tōn sōmati᾿Apo parontōn. HoOsoei apo ᾿ Adrą. ha ei apo, mathϑii, tōn parontōn hipaui!, eopeoiati apimia piea;. Auïïϑi!6 dēchieidiïb dias rhēmata kai apognōseōs ? HiAr᾽ ouk edeisas Oia Noē den t{|8 eoēϑoïdiiopoię̄ ē Neora5 ei] hōs peri atherapeutou tou Dadid? Ti legeis ? Ou dechę̄ paraklēsin ? apelpizeis paramythian ? oudeis therapeusei se? ou logos, ou philos, ou syngenēs, ou symthouleuōn, ou synalgōn, ou ta kath᾽ heauton diēgoumenos, ou ta archaia legōn, ou ta nyn parati. theis, hosoi kai apo chalepōterōn kakōn diesōthēsan Errrhiptai panta? oichetai? perikekoptai ? apolōle pasa elpis ? keisthai dei monon, to telos echdechome nous ? Tauta ho megas Dadid, ho en thlipsesi platynomenos; ho kai skias thanatou chychlousts meta tou Theou chatexanistamenos. Ti oun egō pathō, ho mikros, ho asthenēs, ho gēïnos, ho mē tosoutos tǭ pneumati ? Dadid ilingią, kai tis sōzxetai? Tina boetheian heuroimi chachopathōn, hē tina paraklēsin ? pros pina chataphygō stenochōroumenos? ᾿Apokrinetai soi: Dadio ho megas therapeutēs, ho kai pneumatōn ponērōn katepadōn dia tou en autǭ Pneumatos. Pros tina chatapheuxę̄ par᾽ emou boulei mathein, autos hox ouk epistasai? Tis ho tas pareimenas enischyōn cheiras, kai gonata paralelymena parakalōn kai dia pyros agōn, kai sōzōn di᾽ hydatos ? Ouden dei soi parataxeōs, phēsin, ouk hoplōn, ou toxotōn, ouk hippeōn, ou symyoulōn, ou philōn, ouk epikourias tēs exōthen.;echeis en seautǭ tēn symmachian, hēn kagō kai pas ho boulomenos. Thelēsai dei monon, hormēsai monon. Engys hē parachlę̄ēsis, en tǭ stomati sou, kai ᾿ en tę̄ kardią sou; Emnēsthēn tou Theou, phēsi, keie euphranthēn. Ti mnēmēs hetoimoteron ? Mnēsthēti kai sy, kai euphranthēti. Ō tou euporiston tēs iatreias! ō tou tachous tēs therapeias! ō tou megethous tēs dōreas! Ou choimixei monon holigopsychian kai lypēn mnēmoneutheis ho Theos, alla kai euphrosynēn er-

So too the divine David, a little earlier, distressed at his own circumstances, says: “Who will give me wings like a dove, and I will fly away and be at rest?” He looks for a dove’s wings, either as being lighter and swifter (for every righteous man is such), or as sketching the Spirit, by whom alone we escape what is terrible, so that he may be as far as possible from present evils. Then comes the remedy in straits, hope: “I waited,” he says, “for God, who saves me from faintheartedness and from the storm.” He is seen to do this elsewhere too, adding the cure very quickly to what grieves him, and giving us a good lesson, in word and in deed, of greatness of soul in the face of terrors: “My soul refused to be comforted,” he says. Do you see words of anxiety and despair? Were you not afraid for David, as if he were beyond cure? What are you saying? You do not accept comfort? You despair of consolation? No one will heal you: no word, no friend, no kinsman, no counsellor, no one who shares your pain, no one who tells of his own troubles, no one who recounts the old stories or sets beside them the present ones, how many have been saved even from worse evils? Is everything thrown away? Gone? Cut off? Is all hope lost? Must we only lie down and wait for the end? So speaks the great David, who is enlarged in afflictions, who rises up with God even when the shadow of death surrounds him. What then must I feel, the small, the weak, the earthly, not so great in spirit? David grows dizzy, and who will be saved? What help shall I find in my suffering, or what comfort? To whom shall I flee in distress? David, the great healer, answers you, who charmed away evil spirits by the Spirit within him: “Do you want to learn from me to whom you will flee, and do you not know it yourself? Who strengthens the slack hands, comforts the paralysed knees, leads through fire, and saves through water? You need no battle array,” he says, “no weapons, no archers, no horsemen, no counsellors, no friends, no help from outside. You have the alliance within yourself, which I have too, and anyone who wishes. You need only will, only set out. The comfort is near, in your mouth and in your heart: ‘I remembered God,’ he says, ‘and was glad.’ What is readier to hand than memory? Remember too, and be glad.” O how easily the cure is found! O how swift the healing! O how great the gift! God, when he is remembered, not only lulls faintheartedness and grief to sleep, but also works gladness …

Ps 55:6 (54:7 LXX) (quotation, high confidence) · Ps 55:8 (54:9 LXX) (quotation, high confidence) · Ps 77:2 (76:3 LXX) (quotation, high confidence) · Ps 77:3 (76:4 LXX) (quotation, high confidence) · Ps 4:1 (4:2 LXX) (allusion, high confidence) · Ps 23:4 (22:4 LXX) (allusion, high confidence) · 1 Sam 16:23 (allusion, high confidence) · Isa 35:3 (allusion, high confidence) · Heb 12:12 (allusion, medium confidence) · Ps 66:12 (65:12 LXX) (allusion, high confidence) · Ps 33:16–17 (32:16-Ps LXX) (echo, medium confidence) · Deut 30:14 (allusion, high confidence) · Rom 10:8 (allusion, high confidence)

Notes and citation

Summary: David, in distress, longed for a dove’s wings yet found his remedy in hope and in remembering God, a cure within everyone’s reach.

Migne’s Latin and notes interleaved in the scan are not translated; the section breaks off at the end (“…”). Scripture: Ps 55:6, 8 (LXX 54:7, 9); Ps 77:2–3 (LXX 76:3–4); Ps 4:1 (LXX 4:2); Ps 23:4 (LXX 22:4); 1 Sam 16:23; Isa 35:3; Heb 12:12; Ps 66:12 (LXX 65:12); Ps 33:16–17 (LXX 32:16–17); Deut 30:14; Rom 10:8.

Topics: Hope

Cite (SBL): Gregory of Nazianzus, Or. 17.2 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-2

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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.

17.3PG 35

Βούλει καὶ ἄλλων ἀκοῦσαι φιλανθρωπίας ῥημάτῶν; Ἐὰν ἐπιστραφεὶς, φησὶ, πρὸς Κύριον στενάξῃς, τότε σωθήσῃ. Ὁρᾶτε τῷ στεναγμῷ τὴν σωτηρίαν συνεζευγμένην ; Καὶ ἔτι λαλοῦντός σου, ἐρεῖ· ᾿Ιδοὺ πάρειμι· καὶ φθέγξεται τῇ ψυχῇ σου· Σωτηρία σου εἰμὶ ἐγώ. Οὐδὲν μέσον τῆς αἰτήσεως καὶ τῆς ἐπιτεύξεως· οὐ χρυσὸς, οὐκ ἄργυρος, οὐ λέθοι τῶν διαφανῶν καὶ τιμίων, οὐκ ὅσοις ἄνθρωποι χάμπτονται πρὸς τὸ ἥμερον. Ὅταν εἴπῃ Σοφονίας, ὡς παρὰ τοῦ Θεοῦ λέγων ὠργισμένου καὶ χαλεπαίΐνοντος· Ἐξερημώσω τὰς ὁδοὺς αὐτῶν τὸ πάεις αὑτῶν διὰ τὸ μὴ ὑπάρχειν, μηδὲ κατοικεῖσθαι· ὅταν ἀπειλήσῃ τὰ φριχωδέστατα, ὅταν χαταθάλῃ τῇ ἀθυμίᾳ ὅταν ζόφον ἐργάσηται διὰ πἧς ἀπειλῆς, εὐθὺς ἐπάγει καὶ τὸ τῆς χρηστοτέρας ἐλπίδος φῶς, καὶ ἀνακτᾶταί με τούτοις τοῖς ῥήμᾶσι· Πλὴν εἴπα- Φοδεῖσθέ με, καὶ δέξασθε παιδείαν,, καὶ οὐ μὴ ἐξοιοθρευθῆτε ἐξ ὀφθαλμῶν αὐτῆς· καὶ ἔτι φαιδροτέροις μικρὸν προϊὼν καὶ φιλανθρωποτέροις· ᾿Ὲν τῷ καιρῷ ἐκείγῳ ἐρεῖ Κύριος Θάρσει, Σιὼν, μὴ παρείσθωσαν αἱ χεῖρές σου. Κύριος ὁ Θεός σου ἐν σοὶ, δυνατὸς σῶσαί σε· καὶ ἐπάξει ἐπὶ σὲ εὐφροσύνην, καὶ καιγιεῖ σὲ ἐν τῇ ἀγαπήσει αὐτοῦ, καὶ συνάξει τοὺς συντετριμμέγους, καὶ σώσει τοὺς ἐχπεπιεσμέγνους, καὶ τοὺς ἀπωσμένους εἰσδέξεται. Ταῦτα καὶ οἱ ἅγιοι καὶ οἱ λογισμοὶ βούλοντα:, καὶ ὁ ἐμὸς ἀπαιτεῖ λόγος. ᾿Αλλὰ δέξασθε λόγους φρονήσεως, ὥς φτσιν ὁ θεῖος Σολομὼν, ἵνα μὴ ἐμπεσόντες εἰς κακῶν βάθος καταφρονήσητε μηδὲ ὑπὸ τῆς ἰδίας ἀμαθίας μᾶλλον ἣ τῆς κατεχούσης δυσχερείας κατα-

Boulei kai allōn akousai philanthrōpias rhēmatōn? Ean epistrapheis, phēsi, pros Kyrion stenaxę̄s, tote sōthēsę̄. Horate tǭ stenagmǭ tēn sōtērian synezeugmenēn ? Kai eti lalountos sou, erei; ᾿Idou pareimi; kai phthenxetai tę̄ psychę̄ sou; Sōtēria sou eimi egō. Ouden meson tēs aitēseōs kai tēs epiteuxeōs; ou chrysos, ouk argyros, ou lethoi tōn diaphanōn kai timiōn, ouk hosois anthrōpoi champtontai pros to hēmeron. Hotan eipę̄ Sophonias, hōs para tou Theou legōn ōrgismenou kai chalepaiïnontos; Exerēmōsō tas hodous autōn to paeis hautōn dia to mē hyparchein, mēde katoikeisthai; hotan apeilēsę̄ ta phrichōdestata, hotan chatathalę̄ tę̄ athymią hotan zophon ergasētai dia pēs apeilēs, euthys epagei kai to tēs chrēstoteras elpidos phōs, kai anaktatai me toutois tois rhēmasi; Plēn eipa- Phodeisthe me, kai dexasthe paideian,, kai ou mē exoiothreuthēte ex ophthalmōn autēs; kai eti phaidroterois mikron proïōn kai philanthrōpoterois; ᾿En tǭ kairǭ ekeigǭ erei Kyrios Tharsei, Siōn, mē pareisthōsan hai cheires sou. Kyrios ho Theos sou en soi, dynatos sōsai se; kai epaxei epi se euphrosynēn, kai kaigiei se en tę̄ agapēsei autou, kai synaxei tous syntetrimmegous, kai sōsei tous echpepiesmegnous, kai tous apōsmenous eisdexetai. Tauta kai hoi hagioi kai hoi logismoi boulonta:, kai ho emos apaitei logos. ᾿Alla dexasthe logous phronēseōs, hōs phtsin ho theios Solomōn, hina mē empesontes eis kakōn bathos kataphronēsēte mēde hypo tēs idias amathias mallon hē tēs katechousēs dyschereias kata-

Would you like to hear other words of kindness? “If you turn back to the Lord,” he says, “and groan, then you will be saved.” Do you see salvation yoked to groaning? “And while you are still speaking he will say, Here I am,” and he will say to your soul, “I am your salvation.” Nothing stands between the asking and the receiving: not gold, not silver, not transparent and precious stones, none of the things by which human beings are bent toward mildness. When Zephaniah, speaking as if from God angry and indignant, says, “I will make their ways desolate … their cities, because no one is there and they are not inhabited”; when he threatens the most dreadful things, when he casts us down into despondency, when he creates gloom by his threat, he immediately brings in the light of a kinder hope and restores me with these words: “But I said, Fear me and receive discipline, and you will not be destroyed from before her eyes”; and going on a little, with still brighter and kinder words: “At that time the Lord will say: Take courage, Zion, let not your hands grow slack. The Lord your God is in you, mighty to save you; he will bring gladness upon you and renew you in his love, and he will gather the broken, and save the oppressed, and receive those who were thrust away.” This is what the saints want, and right reason, and what my discourse demands. But “receive words of prudence,” as the divine Solomon says, so that you may not fall into a depth of evils and despise them, nor be cast down by your own ignorance more than by the difficulty that holds you …

Isa 30:15 (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · Ps 35:3 (34:3 LXX) (quotation, high confidence) · Zeph 3:6–7 (quotation, high confidence) · Zeph 3:16–19 (quotation, high confidence) · Prov 1:2–3 (allusion, medium confidence) · Prov 18:3 (allusion, high confidence)

Notes and citation

Summary: Scripture promises immediate salvation to those who turn to God, and even Zephaniah’s threats end in words of comfort; Gregory urges his hearers to receive wise counsel.

A word is garbled in the Zephaniah quotation and the section breaks off at the end (“…”). Scripture: Isa 30:15 (LXX); Isa 58:9; Ps 35:3 (LXX 34:3); Zeph 3:6–7; Zeph 3:16–19 (LXX); Prov 1:2–3; Prov 18:3 (LXX).

Cite (SBL): Gregory of Nazianzus, Or. 17.3 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-3

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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.

17.4PG 35

Κύκλος τίς ἐστιν, ἀδελφοὶ, τῶν ἀνθρωπίνων πραὴ μάτων, καὶ παιδεύει διὰ τῶν ἐναντίων ἡμᾶς ὁ Θεός - ὥσπερ συνεστήσατο τὰ πάντα σοφῶς καὶ συνέδησεν, οὕτω σοφῶς τὸ πᾶν διεξάγων καὶ χυξερνῶν τοῖς ἀνεφίκτοις (θ5) αὐτοῦ καὶ ἀνεξιχνιάστοις κρίμασιν, ἐν δὲ τοῖς πᾶσι καὶ τὰ ἡμέτερα. Κινεῖται γὰρ ἵν᾽ οὕτως εἴπω, τὸ πᾶν περὶ τὸν ἀκίνητον, καὶ σαλεύεται, λόγῳ μὲν οὐδαμῶς (ὁ γὰρ αὐτὸς ἐν πᾶσιν ἑστὼς καὶ ἀκίνητος, κᾶν διαφεύγῃ τὴν ἡμετέραν ἀσθένειαν τοῖς δὲ καθ᾽ ἑκάστην ἡμέραν ἀπαντῶσί τε καὶ συμπίπτουσιν. Καὶ τοῦτό ἐστι δόγὙμα Θεοῦ παλαιόν τε καὶ πάγιον, σκότος εἶναι ἀποκρυφὴν αὐτοῦ πρὸ τῶν ἡμετέρων ὀφθαλμῶν κεχυμένον· καὶ τὰ πολλὰ μὴ καθορᾶσθαι τῆς αὐτοῦ διοικήσεως, πλὴν ὅσον ἐν ἀμυδροῖς αἰνίγμασι καὶ φαντάσμασιν᾽ εἴτε τὸν τῦφον ἡμῶν συστέλλοντος, ἵν᾽ εἰδῶμεν τὸ μηδὲν ὄντες πρὸς τὴν ἀληθινὴν σοφίαν ζχαὶ πρώτην, ἀλλὰ πρὸς αὐτὸν νεύωμεν μόνον, καὶ ζητῶμεν ἀεὶ ταῖς ἐκεῖθεν αὐγαῖς ἐναστράπτεσθαι· εἴτε διὰ τῆς ἀνωμαλίας τῶν ὁρωμένων καὶ περιτρεπομένων μετάγοντος ἡμᾶς ἐπὶ τὰ ἑστῶτα καὶ μένοντα. Πλὴν οὐδὲν ἀκίνητον, ὅπερ ἔφην, οὐδὲ ὁμαλὸν, αὕὔταρχες, οὐδὲ εἰς τέλος ὅμοιον, οὗτε τὸ εὐθυμεῖν, οὔτε τὸ ἀθυμεῖν, οὐ πλοῦτος, οὐ πενία, οὐ δύναμις, ᾿Αμαθίας. (πνεῖ, μοςῖὶ ΕἸ ἴδ πὶ ρΙϑίοει, ἀθυΔειγὶ χὶῖ, δίς ἤθη πιἰποτῦὶ Βδρ οἶδ, ἰηϑροθ οἱ ὅδ, Οὐδαμῶς. θυ (οἰ β᾽η. ἈΔἅϊμι, τῷ καθ᾽ ἡμᾶς, Διαφεύγῃ τὴν ἡμετέραν ἀσθέγειαν. ἴῃ 4ι}Πρὸ τῶν ἡμετέρων ὀφθαλμῶν. δὶς Άοᾳ. θη). ἴη οὐ., πρὸ τῶν ὀσθαλαῶν τῶν ἡμετέρων. δ] οΙ85 δυηὶ, ἱποοηδίηιίϊληι, βιδυϊ ἶα οὐκ ἀσθένεια, οὐ ταπεινότης, οὐ δυναστεία, οὐ τὸ παρὸν, οὐ τὸ μέλλον, οὐ τὸ ἡμέτερον, οὐ τὸ ἀλλότριον, οὐ μικρὸν, οὐ μεῖζον, οὐκ ὅ τι ἂν εἴποι τις. Καὶ τοῦτο ἴσον ἡ ἀνισότης ἔχει, τὴν περὶ πάντα μεταύολήν. Περιχωρεῖ γὰρ τὰ πάντα ῥᾳδίως, καὶ μεταχωρεῖ, καὶ ἀντιχαθίσταται· ὡς αὔραις εἶναι μᾶλλον πιστεύειν καὶ γράμμασι τοῖς καθ᾽ ὕδατος, ἣ ἀνθρώπων εὐημερίᾳ. Καὶ φθόνος μὲν εὐπραξίαν, συμφορὰν δὲ ἕλεος ἴστησιν καὶ τοῦτο σοφῶς, κατά γε τὸν ἐμὸν λόγον, καὶ θαυμασίως, ἵνα μήτε τὸ ἀλγεῖν ἀπαραμύθητον ἧ, μὴτε τὸ εὖ πράττειν ἀπαιδαγώγητον. Υ͂. Ργυϊδοιίογ νόγὸ {ΠῚ [οἰ πὶ, ο4] π|}|141}ῦπ195 ΒΒ ἘΠ. Σωτρρόνων δὲ ἀνδρῶν, οἴτιυνξς παιδεύονται ταῖς συμφοραῖς, καὶ ὡς χρυσὸς πυρὶ καθαιρόμενοι λέγουσιν· ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἃν μάθω τὰ δικαιώματά σου ὡς τικτούσης τῆς ταπεινώσεως τὸ γινώσκειν τὰ δικαιώματα. Καὶ τὸ τοῦ Πέτρου πάσχουσιν ἐπικαλεσαμένου τὴν σωτηρίαν ἐν τῷ μέλλειν καταδύεσθαι· καὶ μᾶλλόν τι προσχωροῦσι Θεῷ διὰ τὸ ἀλγεῖν, καὶ τὸν εὐεργέτην οἰκειοῦνται διὰ τῆς θλίψεως. Ἐπειδὴ κάμνουσα ψυχὴ ἐγγύς ἐστι Θεοῦ, καὶ τὸ χρήζειν ἐπιστρέφει πρὸς τὸν δοῦναι δυνάμενον, τῷ ἀφθόνῳ τῆς δωρεᾶς τυχὸν καὶ χαταφρονούμενον. Διὰ τοῦτο ἄνω νεύωμεν (ὃ), ἀδελφοὶ, ἐν παντὶ καιρῷ καὶ περιστάσει πάσῃ προδαλώμεθα τὴν καλὴν ἐλπίδα, μήτε ἐν ταῖς εὐθυμίαις ἀποδάλωμεν τὸν φόδον, μῆτε ἐν τοῖς οπππὶ δύναγβο σόγυ νοηΐα θοηᾶπι θραπν ργϑίογα- ὦ λυπηροῖς τὸ εὔελπι. Μνησθῶμεν καὶ ἐν εὐδίᾳ τῆς ζάλης, καὶ ἐν χειμῶνι τοῦ χυθερνήτου· ἀλλὰ μὴ ταῖς θλίψεσιν ἑζκχαχέσωμεν, μηδὲ γενώμεθα δοῦλοι κακοὶ, ἀγαθύνοντι μὲν ἐξομολογούμενοι τῷ Δεσπότῃ, παιδεύοντι δὲ μὴ προστιθέμενοι· καίτοι ποτὲ κρείσσων ὑγιείας πόνος καὶ ὑπομονὴ ἀνέσεως, καὶ ἐπίσκεψις ἀμελείας, καὶ ἐπιστροφὴ συγχωρῆσεως. Εἴπω συντόμως, μήτε διὰ τὰς συμφορὰς πίπτωμεν, μῆτε διὰ τὸν χόρον ὑδρίζωμεν ο, ΥΙ. Βυθιἰδιηυϑ8 πο9, ἴυ (υπὶ ἢ (ζ΄. ᾿Υποτασσώμεθα καὶ Θεῷ καὶ ἀλλήλοις, καὶ ι99) Ὅπως ἂν μάθω τὰ δικαιώματά σου. ϑ8ὶς (ὁ) Τὸ χρήζειν. [τὰ σ. ἃ, Ὀπι, οἷς, Ιῃ δἀ., τοῖς ἐπὶ γῆς ἄρχουσιν· Θεῷ διὰ πάντα, διὰ τὴν φιλ-. αδελφίαν ἀλλήλοις, δι᾽ εὐταξίαν τοῖς ἄργουσιν· καὶ περιστάσει πάσῃ, ποη ε Ορίθιι85 οἱ ρϑ1τοῖς ἐν περιστάσεσιν οὖσι παρίστασθαι, ἰδ 4ιιλΡλ τοσούτῳ μᾶλλον, ὅσῳπερ ἂν ὦσιν ἡμερώτεροι καὶ οπατίιαι!8 [ἀν ; ρυϊποῖρίθυβ ἀδη)406, ργορίον οτυΐχρηστότεροι Δεινὸν ἐπιείκειαν δαπανῆσαι τῷ συγεχεῖ τῆς συγγνώμης, ἵνα μὴ καὶ τῆς ἐκείνων τραχύτητος αὐτοὶ δίκας ἀπαιτηθῶμεν, γαλήνην πνεύματι λύσαντες, καὶ φωτὶ ζόφον ἐπάγοντες, καὶ μέλιτι χαταμιγνύντες ἀψίνθιον. ἜἜστι καὶ οὗτος εἷς τῶν ἡμετέρων νόμων, καὶ οὗτος τῶν ἐπαινουμένων, καὶ κἀλλιστα διατεταγμένων τῷ Πνεύματι, τὸ δυνατὸν μετὰ τοῦ καλοῦ δοχιμάσαντι, καὶ νομοθετήσαντι, ὥσπερ δούλους ὑπακούειν δεσπόταις, καὶ γυναῖκας ἀνδράσι, καὶ Κυρίῳ τὴν Ἐκκλησίαν, καὶ μαθητὰς ποιμέσι καὶ διδασκάλοις - οὕτω δὲ καὶ πάσαις ἐξουαἰαις ὑπερεχούσαις ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν, ἀλλὰ καὶ διὰ τὴν συνείδησιν, ὡς ὑποτελεῖς φόρου τυγχάνοντας· καὶ μὴ χαχοποιοῦντας μισεῖν τὸν ηθηὶ ρυ]σαυα αἰδοῖ! Γαι οηΘη : ἰάφια ἴδηιο νόμον, μηδὲ ἀναμένειν τὴν μάχαιραν, ἀλλὰ τῷ φόδῳ ΚΒ οθιαπιραγαγα ᾿υθαπίυγ [ἃ ποῦ οιἴδην ργαβογ!ὶκαθαιρομένους ἐπαινεῖσθαι ὑπὸ τῆς ἐξουσίας. ἴυγ, υὐ π|ϊογὶ δὰ8 ροιαϑῖδι! Ὀυ08 ρᾶγοδπ)υ5, που

Kyklos tis estin, adelphoi, tōn anthrōpinōn praē matōn, kai paideuei dia tōn enantiōn hēmas ho Theos - hōsper synestēsato ta panta sophōs kai synedēsen, houtō sophōs to pan diexagōn kai chyxernōn tois anephiktois (th5) autou kai anexichniastois krimasin, en de tois pasi kai ta hēmetera. Kineitai gar hin᾽ houtōs eipō, to pan peri ton akinēton, kai saleuetai, logǭ men oudamōs (ho gar autos en pasin hestōs kai akinētos, kan diapheugę̄ tēn hēmeteran astheneian tois de kath᾽ hekastēn hēmeran apantōsi te kai sympiptousin. Kai touto esti dogYma Theou palaion te kai pagion, skotos einai apokryphēn autou pro tōn hēmeterōn ophthalmōn kechymenon; kai ta polla mē kathorasthai tēs autou dioikēseōs, plēn hoson en amydrois ainigmasi kai phantasmasin᾽ eite ton typhon hēmōn systellontos, hin᾽ eidōmen to mēden ontes pros tēn alēthinēn sophian zchai prōtēn, alla pros auton neuōmen monon, kai zētōmen aei tais ekeithen augais enastraptesthai; eite dia tēs anōmalias tōn horōmenōn kai peritrepomenōn metagontos hēmas epi ta hestōta kai menonta. Plēn ouden akinēton, hoper ephēn, oude homalon, hauytarches, oude eis telos homoion, houte to euthymein, oute to athymein, ou ploutos, ou penia, ou dynamis, ᾿Amathias. (pnei, mosii EI id pi rIϑioei, athyDeigi chii, dis ēthē piipotui Bdr oid, iēϑroth hoi hod, Oudamōs. thy (oi b᾽ē. ADaïmi, tǭ kath᾽ hēmas, Diapheugę̄ tēn hēmeteran asthegeian. ię̄ 4i}Pro tōn hēmeterōn ophthalmōn. dis Aoą. thē). iē ou., pro tōn osthalaōn tōn hēmeterōn. d] oI85 dyēi, hipooēdiēiiïlēi, bidyï ia ouk astheneia, ou tapeinotēs, ou dynasteia, ou to paron, ou to mellon, ou to hēmeteron, ou to allotrion, ou mikron, ou meizon, ouk ho ti an eipoi tis. Kai touto ison hē anisotēs echei, tēn peri panta metauolēn. Perichōrei gar ta panta rhądiōs, kai metachōrei, kai antichathistatai; hōs aurais einai mallon pisteuein kai grammasi tois kath᾽ hydatos, hē anthrōpōn euēmerią. Kai phthonos men eupraxian, symphoran de heleos istēsin kai touto sophōs, kata ge ton emon logon, kai thaumasiōs, hina mēte to algein aparamythēton hē, mēte to eu prattein apaidagōgēton. Y. Rgyïdoiiog nogo {PI [oi pi, o4] p|}|141}yp195 BB EP. Sōtrronōn de andrōn, oitiynxs paideuontai tais symphorais, kai hōs chrysos pyri kathairomenoi legousin; ᾿Agathon moi, hoti etapeinōsas me, hopōs han mathō ta dikaiōmata sou hōs tiktousēs tēs tapeinōseōs to ginōskein ta dikaiōmata. Kai to tou Petrou paschousin epikalesamenou tēn sōtērian en tǭ mellein katadyesthai; kai mallon ti proschōrousi Theǭ dia to algein, kai ton euergetēn oikeiountai dia tēs thlipseōs. Epeidē kamnousa psychē engys esti Theou, kai to chrēzein epistrephei pros ton dounai dynamenon, tǭ aphthonǭ tēs dōreas tychon kai chataphronoumenon. Dia touto anō neuōmen (ho), adelphoi, en panti kairǭ kai peristasei pasę̄ prodalōmetha tēn kalēn elpida, mēte en tais euthymiais apodalōmen ton phodon, mēte en tois opppi dynagbo sogy noēïa thoēapi thrapn rgϑioga- ō lypērois to euelpi. Mnēsthōmen kai en eudią tēs zalēs, kai en cheimōni tou chythernētou; alla mē tais thlipsesin hezkchachesōmen, mēde genōmetha douloi kakoi, agathynonti men exomologoumenoi tǭ Despotę̄, paideuonti de mē prostithemenoi; kaitoi pote kreissōn hygieias ponos kai hypomonē aneseōs, kai episkepsis ameleias, kai epistrophē synchōrēseōs. Eipō syntomōs, mēte dia tas symphoras piptōmen, mēte dia ton choron hydrizōmen o, UI. Bythiidiēuϑ8 po9, iy (ypi ē (z΄. ᾿Ypotassōmetha kai Theǭ kai allēlois, kai i99) Hopōs an mathō ta dikaiōmata sou. ϑ8is (ho) To chrēzein. [ta s. ha, Opi, hois, Ię̄ da., tois epi gēs archousin; Theǭ dia panta, dia tēn phil-. adelphian allēlois, di᾽ eutaxian tois argousin; kai peristasei pasę̄, poē e Orithii85 hoi rϑ1tois en peristasesin ousi paristasthai, id 4iilRl tosoutǭ mallon, hosǭper an ōsin hēmerōteroi kai opatiiai!8 [an ? ryïpoirithyb adē)406, rgorion otyïchrēstoteroi Deinon epieikeian dapanēsai tǭ sygechei tēs syngnōmēs, hina mē kai tēs ekeinōn trachytētos autoi dikas apaitēthōmen, galēnēn pneumati lysantes, kai phōti zophon epagontes, kai meliti chatamignyntes apsinthion. EEsti kai houtos heis tōn hēmeterōn nomōn, kai houtos tōn epainoumenōn, kai kallista diatetagmenōn tǭ Pneumati, to dynaton meta tou kalou dochimasanti, kai nomothetēsanti, hōsper doulous hypakouein despotais, kai gynaikas andrasi, kai Kyriǭ tēn Ekklēsian, kai mathētas poimesi kai didaskalois - houtō de kai pasais exouaiais hyperechousais hypotassesthai, ou monon dia tēn orgēn, alla kai dia tēn syneidēsin, hōs hypoteleis phorou tynchanontas; kai mē chachopoiountas misein ton ēthēi ry]saua aidoi! Gai oēThē : iaphia idēio nomon, mēde anamenein tēn machairan, alla tǭ phodǭ KB othiapiragaga ᾿ythapiyg [ha pou oiidēn rgabog!ikathairomenous epaineisthai hypo tēs exousias. iyg, yy p|ïogi da8 roiaϑidi! Ou08 ragodp)y5, pou

There is a kind of cycle, brothers, in human affairs, and God trains us through opposites. As he established all things wisely and bound them together, so he wisely conducts and steers the universe by his unreachable and untraceable judgments, and our affairs among all the rest. For the universe moves, so to speak, around the Unmoved, and is shaken, not at all in its principle (for that stands firm and unmoved in all things, even if it escapes our weakness), but in the things that meet and befall us each day. And it is an ancient and firm decree of God that darkness is his hiding place, spread before our eyes, and that most of his governance is not seen except in faint riddles and images: whether he is checking our conceit, so that we may know that we are nothing compared with the true and first wisdom, and may incline to him alone and always seek to be lit by the rays from there; or whether through the unevenness of things seen and turning about he is leading us over to what is stable and abiding. But nothing, as I said, is unmoved, or even, or self-sufficient, or the same to the end: neither cheerfulness nor dejection, neither wealth nor poverty, neither strength nor weakness, neither lowliness nor power, neither the present nor the future, neither what is ours nor what is another’s, neither small nor great, nor anything one might name. And in this the inequality has a kind of equality: change in everything. For all things easily go round and change places and take one another’s place, so that one may more readily trust the breezes and letters written on water than human prosperity. Envy checks good fortune, and pity checks misfortune; and this is done wisely, in my judgment, and wonderfully, so that neither pain should be without consolation nor prosperity without discipline. [5] It belongs to sensible men to be trained by misfortunes, and, purified like gold by fire, to say: “It is good for me that you humbled me, that I might learn your statutes,” as though humiliation gave birth to the knowledge of the statutes. They experience what Peter did, who called for salvation when he was about to sink; they draw nearer to God through pain, and make the Benefactor their own through affliction. For a soul in distress is near to God, and need turns it toward the One who is able to give, who is perhaps despised because his gift is given so freely. Therefore let us look upward, brothers; at every time and in every circumstance let us hold before us the good hope. Let us neither cast off fear in times of cheer nor good hope in times of grief. Let us remember the storm in calm weather and the helmsman in the storm; let us not lose heart in afflictions, nor become bad servants, who give thanks to the Master when he does them good but do not submit when he disciplines; though sometimes toil is better than health, endurance than ease, visitation than neglect, and correction than indulgence. To put it briefly, let us neither fall because of misfortunes nor grow insolent because of plenty. [6] Let us be subject both to God and to one another, and to the rulers on earth: to God because of everything, to one another for the sake of brotherly love, to rulers for the sake of good order; and let us stand by them in their difficulties, the more so the gentler and kinder they are. It is a terrible thing to use up a ruler’s forbearance by constantly needing pardon, lest we ourselves be made to pay for their harshness, stirring the calm into wind, bringing gloom upon light, and mixing wormwood with honey. This too is one of our laws, one of those praised and most beautifully ordained by the Spirit, who weighed what is possible together with what is good, and legislated that, as slaves obey masters, and wives husbands, and the Church the Lord, and disciples their shepherds and teachers, so also we should be subject to all the governing authorities, not only because of wrath but also because of conscience, as those who pay taxes; and that we should not do evil and hate the law, nor wait for the sword, but by fear … be praised by the authority …

Rom 11:33 (allusion, high confidence) · Ps 18:11 (17:12 LXX) (quotation, high confidence) · 1 Cor 13:12 (allusion, medium confidence) · Rom 8:38–39 (echo, medium confidence) · 1 Pet 1:7 (allusion, medium confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence) · Matt 14:30 (allusion, high confidence) · 2 Cor 4:1 (echo, low confidence) · Eph 5:21 (allusion, medium confidence) · Rom 13:1–7 (allusion, high confidence) · 1 Pet 2:13–17 (allusion, high confidence) · Eph 6:5 (allusion, high confidence) · Eph 5:22–24 (allusion, high confidence) · Heb 13:17 (allusion, medium confidence) · Titus 3:1 (echo, medium confidence)

Notes and citation

Summary: Human affairs change constantly under God’s hidden governance; the wise are trained by misfortune and keep hope, and Christians should be subject to God, one another, and the civil authorities.

“[5]” and “[6]” mark numerals in the scan (Migne’s Latin numerals). Migne’s Latin translation and notes are interleaved in the scan; they are not translated, and a few Greek words lost at the end are marked “…”. Gregory here calls the people to obedience in view of the governor’s anger. Scripture: Rom 11:33; Ps 18:11 (LXX 17:12); 1 Cor 13:12; Rom 8:38–39; 1 Pet 1:7; Ps 119:71 (LXX 118:71); Matt 14:30; 2 Cor 4:1; Eph 5:21; Rom 13:1–7; 1 Pet 2:13–17; Eph 6:5; Eph 5:22–24; Heb 13:17; Titus 3:1.

Topics: Ethics, Rulers and the state, Providence

Cite (SBL): Gregory of Nazianzus, Or. 17.4 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-4

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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.

17.7PG 35

Μία καὶ ἡ αὐτὴ στάθμη· ἀλλὰ φείδετα!: μὲν τοῦ ὀρθοῦ, περικόπτει δὲ τὸ περιττόν. Εἷς ἔλιος ἀλλὰ φωτίζει μὲν τὴν ὑγιαίνουσαν ὄψιν, ἀμαυροῖ δὲ τὴν ἀσθενοῦσαν. Βούλει τι καὶ τῶν ἡμετέρων εἴπω θαῤῥήσας ; Εἷς Χριστός - ἀλλ᾽ εἰς πτῶσιν κεῖται καὶ ἀνάστασιν (1δ)· πτῶσιν μὲν τοῖς ἀπίστοις, ἀνάστασιν δὲ τοῖς πιστεύουσι· καὶ τοῖς μὲν ἔστι πέτρα προσκόμματος, καὶ πέτρα σκανδάλου, ὅσοι μὴ ἔγνωσαν, οὐδὲ συνῆκαν, ἀλλ᾽ ἐν σκότει διαπορεύονται, εἴτε εἰδώλοις θρησκεύοντες, εἴτε μέχρι τοῦ γράμματος διαδλέποντες, καὶ ὑπὲρ τοῦτο αὐγασθῆναι μὴτε θέλοντες μήτε ἰσχύοντες· τοῖς δὲ λίθος ἀκρογωνιαῖος, καὶ πέτρα ἐπαινουμένη, ὅσοι συνδεσμοῦνται τῷ λόγῳ, καὶ ἐπ᾽ αὐτῆς βεδήχασιν· εἰ βούλει δὲ, ὁ μαργαρίτης ἐκεῖνος, ὃν πάντων ὧν ἔχει ὠνεῖται ὁ καλὸς ἔμπορος. Ἡμεῖς δὲ τοιοῦτόν τι πάσχομεν, ἀδελφοὶ, μὴ τὰ ἑαυτῶν κατορθοῦντες, ἀλλὰ πρὸς τὴν ἐξουσίαν δυσχεραίνοντες· ὥσπερ ἂν εἴ τις αἰτιῷτο τὸν ἀγωνοθέτην ὡς μοχθηρὸν, αὐτὸς ἐχπαλαίων· ἣ τὸν ἰατρὸν ὡς ἀμαθῇ καὶ θρασὺν ταῖς τομαῖς καὶ ταῖς χαύσεσι κεχρημένον αὐτὸς πονήρως διακείμενος, καὶ τῶν αὐστηροτέρων δεόμενος φαρμάκων. Ταῦτά μοι πρὸς τοὺς ἀρχομένους παραμυθία τε ἅμα καὶ νουθεσία· ταῦτα ὁ πενιχρὸς ποιμὴν καταρτίζων τὸ μικρὸν ποίμνιον, ᾧ χαίροντι συνἐμῆς ποιμαντικῆς ὁ νόμος. ἀδίᾳ, ν᾽ ἀδ οὶ σοὶ νϑῦθὶ ἀϊν! πὶ υἱοῦ ]ο ὁΟ0η51Γ}:Ουΐὰ δυΐϊοην νοβ, ργϊμεῖρα5 οἱ ργϑίθοι Η,ʼ. Τί δὲ ὑμεῖς, οἱ δυνάσται καὶ ἄρχοντες ; Ἥδη γὰρ πρὸς ὑμᾶς ὁ λόγος μέτεισιν, ἵνα μὴ δόξωμεν πάντη τυγχάνειν ἄνισοι, καὶ τοῖς μὲν τὰ εἰκότα ᾿ παραινεῖν, ὑμῶν δὲ τῇ δυναστείᾳ παραχωρεῖν, ὥσπερ αἰδοῖ τὴν κατὰ Χριστὸν ἡμῶν ἐλευθερίαν, ἣ δέει ἐκκλίνοντες ἣ τῶν μὲν κήδεσθαι μᾶλλον, ὑμῶν δ᾽ ἀμελεῖν, ὧν καὶ μᾶλλον φροντίζειν ἄξιον, ὅσῳ καὶ εἰς μείζω φέρουσα ἣ ῥοπὴ ὁποτέρως ἂν ἔχῃ. καὶ πλεῖον τὸ κατορθούμενον· τὸ γὰρ ἐναντίον ἀπείη καὶ. ἡμῶν, καὶ τοῦ λόγου. Τί οὖν φατε ; καὶ τί διομολογούμεθα πρὸς ἀλλήλους ; ἾΑρα δέξεσθε σὺν παῤῥησία τὸν λόγον ; Καὶ ὁ τοῦ Χριστοῦ νόμος ὑποτίθησιν ὑμᾶς τῇ ἐυῇ δυναστείᾳ καὶ τῷ ἐμῷ βήματι. ΓΑρχομεν γὰρ καὶ αὑτοῖΐ· προσθήσω δὲ, ὅτι καὶ τὴν μείζονα καὶ τελεωτέραν ἀρχήν· ἣ δεῖ τὸ πνεῦμα ρῆσαι τῇ σαρκὶ, καὶ τοῖς γηίνοις τὰ ἐπουράνια. Δέξῃ τὴν παῤῥησίαν, οἶδ᾽, ὅτι πρόδατον εἶ τῆς ἐμῆς ποίμνης, τῆς ἱερᾶς ἱερὸν, καὶ θρέμμα τοῦ μεγάλου Ποιμένος καὶ καλῶς ἄνωθεν ἡγμένον ὑπὸ τοῦ Πνεύματος, καὶ τῷ φωτὶ τῆς ἁγίας καὶ μακαρίας Τριόδος ὁμοίως ἡμῖν ἐλλαμπόμενον. Διὰ τοῦτό μοι καὶ βραχὺς ὁ πρὸς σὲ λόγος καὶ σύντομος.

Mia kai hē autē stathmē; alla pheideta!: men tou orthou, perikoptei de to peritton. Heis elios alla phōtizei men tēn hygiainousan opsin, amauroi de tēn asthenousan. Boulei ti kai tōn hēmeterōn eipō tharrhēsas ? Heis Christos - all᾽ eis ptōsin keitai kai anastasin (1d); ptōsin men tois apistois, anastasin de tois pisteuousi; kai tois men esti petra proskommatos, kai petra skandalou, hosoi mē egnōsan, oude synēkan, all᾽ en skotei diaporeuontai, eite eidōlois thrēskeuontes, eite mechri tou grammatos diadlepontes, kai hyper touto augasthēnai mēte thelontes mēte ischyontes; tois de lithos akrogōniaios, kai petra epainoumenē, hosoi syndesmountai tǭ logǭ, kai ep᾽ autēs bedēchasin; ei boulei de, ho margaritēs ekeinos, hon pantōn hōn echei ōneitai ho kalos emporos. Hēmeis de toiouton ti paschomen, adelphoi, mē ta heautōn katorthountes, alla pros tēn exousian dyscherainontes; hōsper an ei tis aitiǭto ton agōnothetēn hōs mochthēron, autos echpalaiōn; hē ton iatron hōs amathę̄ kai thrasyn tais tomais kai tais chausesi kechrēmenon autos ponērōs diakeimenos, kai tōn austēroterōn deomenos pharmakōn. Tauta moi pros tous archomenous paramythia te hama kai nouthesia; tauta ho penichros poimēn katartizōn to mikron poimnion, hǭ chaironti synemēs poimantikēs ho nomos. adią, n᾽ ad oi soi nϑythi aïn! pi huiou ]o hoO0ē51G}:Ouïa dyïïoēn nob, rgïmeira5 hoi rgϑithoi Ē,ʼ. Ti de hymeis, hoi dynastai kai archontes ? Hēdē gar pros hymas ho logos meteisin, hina mē doxōmen pantē tynchanein anisoi, kai tois men ta eikota ᾿ parainein, hymōn de tę̄ dynasteią parachōrein, hōsper aidoi tēn kata Christon hēmōn eleutherian, hē deei ekklinontes hē tōn men kēdesthai mallon, hymōn d᾽ amelein, hōn kai mallon phrontizein axion, hosǭ kai eis meizō pherousa hē rhopē hopoterōs an echę̄. kai pleion to katorthoumenon; to gar enantion apeiē kai. hēmōn, kai tou logou. Ti oun phate ? kai ti diomologoumetha pros allēlous ? IAra dexesthe syn parrhēsia ton logon ? Kai ho tou Christou nomos hypotithēsin hymas tę̄ euę̄ dynasteią kai tǭ emǭ bēmati. GArchomen gar kai hautoiï; prosthēsō de, hoti kai tēn meizona kai teleōteran archēn; hē dei to pneuma rēsai tę̄ sarki, kai tois gēinois ta epourania. Dexę̄ tēn parrhēsian, oid᾽, hoti prodaton ei tēs emēs poimnēs, tēs hieras hieron, kai thremma tou megalou Poimenos kai kalōs anōthen hēgmenon hypo tou Pneumatos, kai tǭ phōti tēs hagias kai makarias Triodos homoiōs hēmin ellampomenon. Dia touto moi kai brachys ho pros se logos kai syntomos.

There is one and the same rule; but it spares what is straight and cuts off what is excessive. There is one sun; but it gives light to healthy sight and dims weak sight. Shall I take courage and say something of our own as well? There is one Christ; but he is set for the fall and the rising: the fall of unbelievers and the rising of believers. To some he is a stone of stumbling and a rock of offence: those who have not known or understood, but walk in darkness, whether they worship idols or see only as far as the letter and are neither willing nor able to be illumined beyond it. To others he is the cornerstone and the rock that is praised: those who are bound together by the Word and have taken their stand on it; or, if you like, that pearl which the good merchant buys with all he has. But we, brothers, are in a similar case: we do not set our own affairs right, but chafe against authority; as if someone blamed the president of the games as wicked while he himself was losing the bout, or blamed the doctor as ignorant and rash for using surgery and cautery, while he himself was in a bad state and needed harsher remedies. This is my consolation and admonition to those who are ruled; this is what the poor shepherd says as he prepares his little flock, with which, when it rejoices, … the law of my shepherding. [8] And what of you, the powerful and the rulers? For now my discourse turns to you, so that we may not seem altogether unfair, urging the one side to do what is fitting while yielding to your power, as though out of respect or fear we were turning aside from our freedom in Christ; or caring more for them while neglecting you, for whom it is all the more right to take thought, since the balance either way leads to greater consequences and what is set right is greater. The opposite be far from us and from our discourse! What then do you say? And what shall we agree on with one another? Will you receive my word with its frankness? The law of Christ, too, places you under my authority and my tribunal. For we too rule; I will add, with a greater and more perfect rule; or must the spirit yield to the flesh, and heavenly things to earthly? You will accept my frankness, I know, because you are a sheep of my flock, a holy one of the holy flock, a nursling of the great Shepherd, well led from above by the Spirit, and illumined, just as we are, by the light of the holy and blessed Trinity. That is why my word to you will be brief and concise.

Textual problem in this passage: see the notes.

Luke 2:34 (quotation, high confidence) · Isa 8:14 (allusion, high confidence) · Rom 9:33 (allusion, high confidence) · 1 Pet 2:6–8 (allusion, high confidence) · John 12:35 (allusion, medium confidence) · 2 Cor 3:6 (echo, medium confidence) · Eph 2:20–21 (allusion, high confidence) · Matt 13:45–46 (allusion, high confidence) · Luke 12:32 (allusion, medium confidence) · Gal 5:1 (echo, medium confidence) · Heb 13:20 (allusion, medium confidence)

Notes and citation

Summary: Christ is the same for all but brings fall or rising; the people should not blame authority for their own faults, and Gregory now turns with a bishop’s frankness to the Christian governor.

“[8]” marks the scan’s numeral. A few words are lost in the scan before “the law of my shepherding” (“…”); Migne’s Latin interleaved in the scan is not translated. The “ruler” addressed is the provincial governor, a Christian; Gregory claims spiritual authority over him as bishop. Scripture: Luke 2:34; Isa 8:14; Rom 9:33; 1 Pet 2:6–8; John 12:35; 2 Cor 3:6; Eph 2:20–21; Matt 13:45–46; Luke 12:32; Gal 5:1; Heb 13:20.

Topics: Church office, Rulers and the state

Cite (SBL): Gregory of Nazianzus, Or. 17.7 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-7

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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.

17.9PG 35

Χριστῷ συνάρχεις, Χριστῷ καὶ συνδιοιχεῖς· παρ᾽ ἐκείνου σοι τὸ ξίφος, οὐκ εἰς ἔργον, ἀλλ᾽ εἰς ἀπειλὴν· ὃ καθαρὸν ἀνάθημα τῷ δεδωκότι φνυλάσσοιτο. Εἰκὼν εἰ τοῦ Θεοῦ· καὶ εἰκόνα διὰ χειρὸς ἄγεις ἐνταῦθα οἰχονομουμένην, καὶ πρὸς βίον ἄλλον μεθισταμένην, εἰς ὃν πάντες μεταδησόμεθα, μικρὰ παίξαντες ἐν τῷ τῆς ζωῆς τούτῳ, εἴτε δεσμωτηρίῳ, εἴτε σταδίῳ, εἴτε προχαράγματι, εἴτε σχιάσματι. Τίμησον τὴν συμφυῖαν· αἰδέσθητι τὸ ἀρχέτυπον· γενοῦ μετὰ τοῦ Θεοῦ, μὴ τοῦ κοσμοκράτορος· μετὰ τοῦ χρηστοῦ Δεσπότου, μὴ τοῦ πικροῦ ἐκεῖνος καὶ τὸν πρῶτον ἄνθρωπον διὰ τῆς παρακοῆς.. ἔπληξε, καὶ τὴν ἐπίμοχθον ξωὴν ἐπεισήγαγε, καὶ τὸ χολάξειν, καὶ τὸ κολάζεσθαι διὰ τὴν ἁμαρτίαν ἐνομοθέτησε. Σὺ δὲ, ἄνθρωπε τοῦ Θεοῦ, μνέσθητι τίνος εἶ ποίημα, καὶ ποὺ καλῇ, καὶ πόσα ἔχεις, καὶ πόσον ὀφείλεις, παρὰ τίνος σοι λόγος, νόμος προφῆται, αὐτὸ τὸ εἰδέναι Θεὸν, τὸ μὴ ἀπελπίξειν τὰ προσδοκώμενα. Μίμησαι διὰ ταῦτα Θεοῦ φιλανἃ Γαι υηοι), ἰαβθ πὶ, ργΟρἢΘία8 ΔοσΈρετ8, ἃ Ὁ θρωπίαν, Τοῦτο ἔχει μάλιστα θεῖον ἄνθρωπος, πυξύματι ὑποχωρῆσαι τὴν σάρκα, καὶ τὰ γήινα τοῖς ἐπουρανίοις, 5᾽4 πὶ ρᾷΓ ἐδι ὧἱ οαγοὸ οοὐδὶ 8ρίτὸ εὖ ποιεῖν. ἜἜξεστί σοι Θεὸν γενέσθαι μτδὲν πονήσαντι μὴ πρόῃ τὸν καιρὸν τῆς θεώσεως. Καὶ μακαρίας. τοι ἀδδυηῖ ἰδ ρ.Ὀιη, εἰν Λόγος, γόμος. δὶς ἂρ. θπι, οἱ Ογ, ε ἔνδηΤοῦτο ἔχει, οἷς. ε Νι} }ὰ ΓῈ ὑγορίυ5 δεςθαῖ! ΝΙΝ ἰδὲ ἀϊνίπα παι Βοπιο Βαθεῖ, φιιδ Ὀδηϊρο Ἀπ Ὧ6 θδηδίις ἰ3π|, ΐσδι Ι1δ᾽ ἤμ}10 ἰϑθογα θϑῦηι Ποεὶ - μοὶ αἰ ν᾽ εἶτα ὁΟϑθη] αδιν ὁσοϑδίομθιη ἈΠ], Γ᾿ ὕΑλλοι χρήματα χενοῦσιν, ἄλλοι σάρκας πνεύματι, καὶ νεχροῦνται Χριστῷ καὶ κόσμου παντελῶς ἁπανίστανται· ἄλλοι καθιεροῦσι Θεῷ τὰ φίλτατα. Καὶ τὴν ᾿Αῤραὰμ, θυσίαν πάντως ἀκήκοας· ὃς προθυμότερον ἔδωκε τῷ Θεῷ τὸν μονογενῆ, τὸν ἐκ τῆς ἐπαγγελίας, καὶ ςἰς ὃν ἡ ἐπαγγελία, ἣ παρὰ Θεοῦ τὸ ἀπ᾽ ἀρχῆς ἐκομίσατο. Σὲ δὲ τούτων οὐδὲν αἰτοῦμεν· ἕν ἀντὶ πάντων εἰσένεγχε, τὴν φιλαἀνθρωπίαν· ἧ χαίρει Θεὸς μᾶλλον, ἣ πᾶσιν ὁμοῦ τοῖς ἄλλοις· δῶρον ἴδιον, δῶρον ἄμωμον, δῶρον φιτὴν ἐ πιείχειαν· χέρασον τῇ ἀπειλῇ τὴν ἐλπίδα, Πολλὰ καὶ χρηστότητα χατηρθοῦσαν οἶδα, δυσωποῦσαν εἰς ὀφειλομένην ἀντίδοσιν, ὅταν βιάξεσθα: παρὸν συγχωρήσαντες, δυτωπήσωμεν εὐνοίᾳ τὸν ἐλεούμεγον. Μηδὲν εἶναί σε πειθέτω τῆς ἀρχῆς ἀνάξιον. μηδὲν ἀποχλειέτω τὸν οἶκτον καὶ τὴν ἡμερότητα, μὴ καιρὸς, μὴ δυνάστης, μὴ φόδος, μὴ μειζόνων ἀρχῶν ἐλπὶς μὴ θρασύτης τὸ πλέον ἔχουσα. Κτῆσαι τὴν εὔνοιαν ἐν τοῖς ἀναγκαίοις καιροῖς τὴν ἄνω· χρῆσον Θεῷ τὸν ἔλεον. Οὐδεὶς μετέγνω τῶν Θεῷ τι προεισενεγχάντων Πολύς ἐστιν εἰς ἀντίδοσιν, μάλιστα μὲν τοῖς ἐκεῖθεν ἀγαθοῖς ἀμειδόμενος τοὺς προχαταθαλόντας τι, καὶ προχρήσαντας· ἔστι δὲ ὅτε καὶ τοῖς ἐνταῦθα πρὸς πίστιν τῶν ὕστε ρον. ἤυπὶ θ6ἱ [ΠΡ γα Διο δὲ τοῦ} ἰοοπιΐλην ἰον τῃδρὶϑίγαῖα ἰπάϊση το ἀλι. ΝΙΝ] μ βου! οὐγΓάϊ δα 4υϊίθιν σα! δϑιϊα υομα,, ἰἰ5, ἃ 4ιήθιι ἱρβὶ δηῖ8 υϊάρίδπι οοἸ δία εν τηυϊιοαυδ ἀλλ Γαι γῖῖ, ταρϑηάθῃν ; ΙΑ’, τι μιχρὺν, καὶ ὁ χόώσμος παρέρχεται, καὶ ς΄ ΧΙ. Αἠδὺς ρᾶυϊυϊιπι, οἱ νυ ηἀν.8. ἰγϑη5}}}}, οἱ ἰος ἡ σκηνὴ καταλύεται. Πραγματευσώμεθα τὸν καιρόν· τοῖς οὐκ ἑστῶσι τὰ μένοντα ὠνησώμεθα. Ἕκαστος ἡμῶν ἐστιν ἐν ἐπιτιμίοις καὶ ὁ χοῦς πολλὰ φέρει τὰ ὀφλήματα. Συγχωρήσωμεν, ἵνα συγχωρηθῶμεν᾽ ἀφῶμεν, ἵνα αἰτήσωμεν ἄφεσιν. Ὁρᾷς ἐν τῷ Εὐαγγελίῳ - Χρεωφειλέτης εἰσάγεταί τις πολλῶν ταλάντων, καὶ ἀφίεται τοῦ χρέους· προσάγεται γὰρ ἀγαθῷ δεσπότῃ. Καὶ συγχωρεῖται μὲν, οὐ συγχωρεῖ - δοῦλος γάρ ἐστι καὶ τὴν προαίρεσιν ἀλλ᾽ ἧς ἔτυχε φιλανθρωπίας περὶ τὸ πλεῖον, ταύτης οὐ μεταδίδωσι τῷ ὁμοδούλῳ περὶ τὸ ἔλαττον, οὐδὲ, εἰ μὴ τινι ἄλλῳ, τῷ τῆς μεγαλοψυχίας ἑπόμενος ὑποδείγματι περὶ τὸ ἀλλότριον· καὶ ὁ δεσπότης ἀγανακτεῖ, Καὶ τὸ ἑξῆς σιωπήσομαι· πλὴν ἄμεινον τῷ παντὶ, Προχωϊλούμεγον. δὶς Παρ. ὕπὴ, [Γ68 ΩΟΙΡ., Καὶ ἡ σκηνή, εἰς. (ϊυγ, π6 5ἷ αἰ} δἰ αι, Ργοροϑβί ωπη δαγίϑ αὶ προεισφέρειν τοῦ ἐκεῖσε λόγου τὴν ἐντεῦθεν χρη-

Christǭ synarcheis, Christǭ kai syndioicheis; par᾽ ekeinou soi to xiphos, ouk eis ergon, all᾽ eis apeilēn; ho katharon anathēma tǭ dedōkoti phnylassoito. Eikōn ei tou Theou; kai eikona dia cheiros ageis entautha oichonomoumenēn, kai pros bion allon methistamenēn, eis hon pantes metadēsometha, mikra paixantes en tǭ tēs zōēs toutǭ, eite desmōtēriǭ, eite stadiǭ, eite procharagmati, eite schiasmati. Timēson tēn symphuian; aidesthēti to archetypon; genou meta tou Theou, mē tou kosmokratoros; meta tou chrēstou Despotou, mē tou pikrou ekeinos kai ton prōton anthrōpon dia tēs parakoēs.. eplēxe, kai tēn epimochthon xōēn epeisēgage, kai to cholaxein, kai to kolazesthai dia tēn hamartian enomothetēse. Sy de, anthrōpe tou Theou, mnesthēti tinos ei poiēma, kai pou kalę̄, kai posa echeis, kai poson opheileis, para tinos soi logos, nomos prophētai, auto to eidenai Theon, to mē apelpixein ta prosdokōmena. Mimēsai dia tauta Theou philana Gai yēoi), iabth pi, rgOrēThia8 DosEret8, ha Ho thrōpian, Touto echei malista theion anthrōpos, pyxymati hypochōrēsai tēn sarka, kai ta gēina tois epouraniois, 5᾽4 pi rąG edi hōi oagoo ooudi 8rito eu poiein. EExesti soi Theon genesthai mtden ponēsanti mē proę̄ ton kairon tēs theōseōs. Kai makarias. toi addyēi id r.Oiē, ein Logos, gomos. dis ar. thpi, hoi Og, e endēTouto echei, hois. e Ni} }a GE hygoriy5 desthai! NIN ide aïnipa pai Bopio Bathei, phiid Odēïro Ap Hō6 thdēdiis i3p|, ïsdi I1d᾽ ēm}10 iϑthoga thϑyēi Poei - moi ai n᾽ eita hoOϑthē] adin hosoϑdiomthiē AP], G᾿ hyAlloi chrēmata chenousin, alloi sarkas pneumati, kai nechrountai Christǭ kai kosmou pantelōs hapanistantai; alloi kathierousi Theǭ ta philtata. Kai tēn ᾿Arraam, thysian pantōs akēkoas; hos prothymoteron edōke tǭ Theǭ ton monogenē, ton ek tēs epangelias, kai sis hon hē epangelia, hē para Theou to ap᾽ archēs ekomisato. Se de toutōn ouden aitoumen; hen anti pantōn eisenenche, tēn philaanthrōpian; hē chairei Theos mallon, hē pasin homou tois allois; dōron idion, dōron amōmon, dōron phitēn e pieicheian; cherason tę̄ apeilę̄ tēn elpida, Polla kai chrēstotēta chatērthousan oida, dysōpousan eis opheilomenēn antidosin, hotan biaxestha: paron synchōrēsantes, dytōpēsōmen eunoią ton eleoumegon. Mēden einai se peithetō tēs archēs anaxion. mēden apochleietō ton oikton kai tēn hēmerotēta, mē kairos, mē dynastēs, mē phodos, mē meizonōn archōn elpis mē thrasytēs to pleon echousa. Ktēsai tēn eunoian en tois anankaiois kairois tēn anō; chrēson Theǭ ton eleon. Oudeis metegnō tōn Theǭ ti proeisenenchantōn Polys estin eis antidosin, malista men tois ekeithen agathois ameidomenos tous prochatathalontas ti, kai prochrēsantas; esti de hote kai tois entautha pros pistin tōn hyste ron. ēupi th6hi [PR ga Dio de tou} ioopiïlēn ion tę̄driϑigaia ipaïsē to ali. NIN] m bou! ounGaï da 4yïithin sa! dϑiïa yoma,, ii5, ha 4iēthii hirbi dēi8 yïaridpi ooI dia en tēuïioaud all Gai gii, tarϑēathę̄n ? IA’, ti michryn, kai ho choōsmos parerchetai, kai s΄ ChI. Aēdys rauïyïipi, hoi ny ēan.8. igϑē5}}}}, hoi ios hē skēnē katalyetai. Pragmateusōmetha ton kairon; tois ouk hestōsi ta menonta ōnēsōmetha. Hekastos hēmōn estin en epitimiois kai ho chous polla pherei ta ophlēmata. Synchōrēsōmen, hina synchōrēthōmen᾽ aphōmen, hina aitēsōmen aphesin. Horąs en tǭ Euangeliǭ - Chreōpheiletēs eisagetai tis pollōn talantōn, kai aphietai tou chreous; prosagetai gar agathǭ despotę̄. Kai synchōreitai men, ou synchōrei - doulos gar esti kai tēn proairesin all᾽ hēs etyche philanthrōpias peri to pleion, tautēs ou metadidōsi tǭ homodoulǭ peri to elatton, oude, ei mē tini allǭ, tǭ tēs megalopsychias hepomenos hypodeigmati peri to allotrion; kai ho despotēs aganaktei, Kai to hexēs siōpēsomai; plēn ameinon tǭ panti, Prochōïloumegon. dis Par. hypē, [G68 ŌOIR., Kai hē skēnē, eis. (ïyg, p6 5hi ai} di ai, Rgoroϑbi ōpē dagiϑ ai proeispherein tou ekeise logou tēn enteuthen chrē-

You rule together with Christ, you govern together with Christ; from him you have the sword, not for use but for threat: may it be kept as a pure offering for the One who gave it. You are the image of God, and you lead by the hand an image that is governed here and is passing over to another life, to which we shall all depart after playing a little in this life, whether it is a prison, or a stadium, or a preliminary sketch, or a shadow. Honour the kinship of nature; respect the Archetype; take your stand with God, not with the ruler of this world; with the kind Master, not the bitter one. That one struck down the first man through disobedience, brought in the life of toil, and made punishing and being punished a law because of sin. But you, man of God, remember whose creation you are, to what you are called, how much you have and how much you owe; from whom you have reason, law, prophets, the very knowledge of God, and your not despairing of what is hoped for. Imitate, then, God’s love for humankind. This above all is godlike in man: to do good. You can become a god without any labour: do not let slip the opportunity of deification. [10] Others pour out their money, others mortify their flesh for the Spirit and are put to death for Christ and withdraw entirely from the world; others consecrate their dearest to God. You have surely heard of Abraham’s sacrifice, who gave his only-begotten son to God, the son of the promise and the one to whom the promise belonged, more readily than he had received him from God at the beginning. But we ask none of these things of you. Bring one thing instead of all: kindness, in which God rejoices more than in all the others together; a gift of your own, a blameless gift, a gift … gentleness; mix hope with your threat. I know that kindness has often succeeded, shaming people into making a due return, when we, though able to use force, forgive, and shame by our goodwill the one who has received mercy. Let nothing persuade you to be unworthy of your office; let nothing shut out pity and mildness: not the moment, not a powerful man, not fear, not the hope of higher offices, not the boldness that gets the upper hand. In this time of need acquire the goodwill from above; lend mercy to God. No one who has given something to God beforehand has regretted it. He is generous in repaying, rewarding those who have deposited or lent to him beforehand chiefly with the good things there, but sometimes also with those here, as a pledge of the later ones. [11] A little while, and the world passes away and the tent is taken down. Let us trade with the time; let us buy what endures with what does not stand. Each of us is under penalty, and our dust carries many debts. Let us forgive, that we may be forgiven; let us release, that we may ask for release. You see in the Gospel: a debtor of many talents is brought in and released from his debt, for he is brought before a good master. And he is forgiven, but does not forgive (for he is a slave in his disposition too); the kindness he received in the greater matter he does not share with his fellow slave in the lesser, not even following, if nothing else, the example of magnanimity shown in another’s case; and the master is indignant. What follows I will pass over in silence; but it is better for everyone to pay in advance, by kindness here, toward the account there …

Textual problem in this passage: see the notes.

Rom 13:4 (allusion, high confidence) · Gen 1:26–27 (allusion, high confidence) · John 12:31 (allusion, medium confidence) · Gen 3:17–19 (allusion, high confidence) · 1 Tim 6:11 (allusion, medium confidence) · Rom 8:13 (echo, medium confidence) · Gal 6:14 (echo, medium confidence) · Gen 22:2 (allusion, high confidence) · Heb 11:17 (allusion, medium confidence) · Prov 19:17 (allusion, medium confidence) · 1 Cor 7:31 (allusion, high confidence) · 2 Cor 5:1 (allusion, medium confidence) · Luke 6:37 (allusion, high confidence) · Matt 6:12 (echo, medium confidence) · Matt 6:14 (echo, medium confidence) · Matt 18:23–35 (allusion, high confidence)

Notes and citation

Summary: Gregory urges the governor, as God’s image ruling God’s images, to imitate God’s kindness, which can make him godlike, to temper threats with mercy, and to forgive as the parable of the unforgiving servant teaches.

“[11]” marks the scan’s numeral; “[10]” marks a garbled numeral, probably 10. “You can become a god”: Gregory’s language of deification, likeness to God through kindness. Words are lost in the scan in a few places (“…”); Migne’s Latin and notes interleaved in the scan are not translated. Scripture: Rom 13:4; Gen 1:26–27; John 12:31; Gen 3:17–19; 1 Tim 6:11; Rom 8:13; Gal 6:14; Gen 22:2; Heb 11:17; Prov 19:17; 1 Cor 7:31; 2 Cor 5:1; Luke 6:37; Matt 6:12, 14; Matt 18:23–35.

Topics: Ethics, Rulers and the state, Love of enemies and forgiveness of wrongs

Cite (SBL): Gregory of Nazianzus, Or. 17.9 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-9

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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.

17.11PG 35

Τί φής ; Ἔχομέν σε τοῖς λόγοις τούτοις, ὧν Ρίτπὶ ἰθμθπλ8, 4υοτγαπι ΔπΊΟΓα ἰηΠὩ Πηπιαγὶ β8ρο ἐραστὴς εἶναι πολλάκις καθωμολόγησας, ὦ χάλλιστε ἑοηίδδβϑυβ ργδίεοιογυπὰ ορίϊΠη6., δί4ι6., υἱἱῃδπὶ ἀρχόντων, εἴη δὲ προσθεῖναι καὶ ἡμερώτατε; δά εγ ᾿ἰςοαΐ, οἰοπιοηιἰβϑπι ἢ Νυπν εἰδὶ ργαίογα Ἢ δεῖ, καὶ τὴν πολιάν σοι ταύτην ἀνθ᾽ ἐχετηρίας ΒΌΡΡΙΠοἷς. ου͵υκάλιῃ ΠΠ06}}} Ισοσο σδηΐιῖας5. πο οἵες- προσαγαγεῖν, καὶ τὸν τῶν ἐτῶν ἀριθʼλὸν, καὶ τὴν Γϑηΐα εἐγὶἱ, δίᾳυ ΔΠΠΟΓῸΠΙ Πα γυ8, ἀϊαϊυτγηθα6 μακρὰν ἱερωσύνην καὶ ἄσπιλον ταύτην, ἣν αἰδοῦνται δι Ἔχρθγβ ος βαρθγήοιίαπι,, φυοὰ ἱρβὶ φυοαιθ τυχὸν καὶ ἄγγελοι, καθαρῶς τῷ καθαρωτάτῳ λα8ΠΡΕΙΪ, ρυτγὶ ρυτγί5ϑἰ πη Ὀ6ὶ ου!ογαβ., ἰδηηυδηι ρθο- τρεύοντες, ὡς τῆς ἑαυτῶν λατρείας ἀξίαν. Πείθει ΤῸΠ) ΘΟ] υἱ τπἰπίη!6 ἱπηρᾶγ,, (Ὀγίαβδα σεπογδιίοηα ταῦτα ; ἥ τι τολμήσω μεῖζον τολμηρὸν δέ με ποιεῖ ΡΓΟβε μυπίυγ. Νυὴ) ᾿ς ραγπιονθηι Αἢ πιλ]υ8 μι τὸ ἀλγεῖν. Χριστὸν προσάγω σοι καὶ τὴν Χριστοῦ ΦΠΠ4υ}} δυάδηάιπν ογῖι ἢ Αὐάδορηι Δυΐαπὶ τη ἀοίος κένωσιν τὴν ὑπὲρ ἡμῶν, καὶ τὰ τοῦ ἀπαθοῦς πάθη, εἤϊεῖι. Ομ τίδιυπν {δὲ οἴἵζεγο, Ομ γῖβιΐ ργὸ ποῦὶβ ἰθδη- καὶ τὸν σταυρὸν, καὶ τοὺς ἥλους, οἷς ἐλύθην ἐγὼ τῆς ἐπε πι, οἱ ἱπηραι}}}}5 ρϑϑβίοιιθβθ, δἱ ογιιοθηι, οἱ οἷα-ὀ ἁμαρτίας· καὶ τὸ αἷμα, καὶ τὴν ταφὴν, καὶ τὴν ΥΟ5, 4υΐδθιι8 ΡΕΟΟΔ[0 δβοϊυιι8 βιμη., δἱ βαιρυίΐηθη), εἰ ἀνάστασιν καὶ τὴν ἄνοδον, ἢ καὶ τὴν τράπεζαν ϑερυϊυγαμη,, εἴ ΤοβυΓΓΘΟΙἰοη6 πὶ, δ᾽ δβοδηβίοπθῃ, ταύτην, ἧ κοινῇ πρόσιμεν· καὶ τοὺς τύπους τῆς Δίᾳυ δάθ0 πιδπβᾶπ) ὕδης, δὰ αυδλπὶ οομπηπμιηίες ἐμῆς σωτηρίας, οὺς ἀπὸ τοῦ αὐτοῦ τελῶ στόματος, δου θα ῃ8,, 5δ αἰἰβα8 πηθ85 [γρ05., δοίδπι ογα ἀφ᾽ οὗ ταῦτα πρὸς σὲ πρεσδεύω, τὴν ἱερὰν καὶ ἄνω Ρέγλρο, 4υὸ ἢδης δἀ ἀδργοοδιίοιθηῃ οὔθο, ρος, φέρουσαν ἡμᾶς μυσταγωγίαν

Ti phēs ? Echomen se tois logois toutois, hōn Ritpi ithmthpl8, 4yotgapi DpIOGa iēPŌ Pēpiagi b8ro erastēs einai pollakis kathōmologēsas, ō challiste heoēiddbϑyb rgdieoiogypa oriïPē6., di4i6., huiię̄dpi archontōn, eiē de prostheinai kai hēmerōtate? da eg ᾿isoaï, oiopioēiibϑpi ē Nypn eidi rgaioga Ē dei, kai tēn polian soi tautēn anth᾽ echetērias BORRIPois. ou͵ykalię̄ PP06}}} Isoso sdēïiias5. po hoies- prosagagein, kai ton tōn etōn arithʼlon, kai tēn Gϑēïa eegii, diąu DPPOGOPI Pa gy8, aïaïytgētha6 makran hierōsynēn kai aspilon tautēn, hēn aidountai di Echrthgb os barthgēoiiapi,, phyoa hirbi phyoaith tychon kai angeloi, katharōs tǭ katharōtatǭ la8PREIÏ, rytgi rytgi5ϑi pē O6i ou!ogab., idēēudēi rtho- treuontes, hōs tēs heautōn latreias axian. Peithei TOP) ThO] hui tpipiē!6 hipērag,, (Ogiabda sepogdiioēa tauta ? hē ti tolmēsō meizon tolmēron de me poiei RGObe mypiyg. Nyē) ᾿s ragpionthēi Aē pil]y8 mi to algein. Christon prosagō soi kai tēn Christou PhPP4y}} dyadēaipn ogii ē Auadorēi Dyïapi tē aoios kenōsin tēn hyper hēmōn, kai ta tou apathous pathē, eēïeii. Om tidiypn {de oiizego, Om gibiï rgo pouib ithdē- kai ton stauron, kai tous hēlous, hois elythēn egō tēs epe pi, hoi hipērai}}}}5 rϑϑbioiithbth, di ogiiothēi, hoi hoia-o hamartias; kai to haima, kai tēn taphēn, kai tēn YO5, 4yïdthii8 REOOD[0 dboïuii8 bimē., di bairuiïēthē), ei anastasin kai tēn anodon, ē kai tēn trapezan ϑeryïygamē,, ei TobyNGThOIioē6 pi, d᾽ dbodēbiopthę̄, tautēn, hē koinę̄ prosimen; kai tous typous tēs Diąu dath0 pidpbap) hydēs, da audlpi oompēpmiēies emēs sōtērias, ous apo tou autou telō stomatos, dou tha ę̄8,, 5d aiiba8 pēth85 [gr05., doidpi oga aph᾽ hou tauta pros se presdeuō, tēn hieran kai anō Reglro, 4yo ēdēs da adrgoodiioithēę̄ outho, ros, pherousan hēmas mystagōgian

What do you say? Have we won you with these words, of which you have often confessed yourself a lover, O best of rulers, and, if I may add, the gentlest? Must I also bring before you this grey hair instead of a suppliant’s olive branch, and the number of the years, and this long and spotless priesthood, which perhaps even the angels respect, who serve the most pure in purity, as worthy of their own worship? Does this persuade you? Or shall I dare something greater? My pain makes me bold. I bring before you Christ, and Christ’s self-emptying for us, and the sufferings of the One who cannot suffer, and the cross, and the nails by which I was set free from sin; and the blood, and the burial, and the resurrection, and the ascension; and also this table, to which we come together, and the figures of my salvation, which I consecrate with the same mouth with which I make this plea to you: the holy initiation that bears us on high.

Phil 2:7 (allusion, high confidence) · John 20:25 (echo, medium confidence) · Col 2:14 (echo, medium confidence) · 1 Cor 10:21 (allusion, medium confidence) · Heb 1:14 (echo, low confidence)

Notes and citation

Summary: Gregory pleads with the governor by the grey hair of a long priesthood and, more boldly, by Christ’s self-emptying, cross, resurrection, and the eucharistic table.

“This grey hair … this long and spotless priesthood” may refer to Gregory’s aged father, the bishop, who was present (uncertain). “The figures of my salvation” (τύποι) are the eucharistic bread and wine, consecrated by the bishop’s words; Gregory uses the language of the liturgy as written. Migne’s Latin interleaved in the scan is not translated. Scripture: Phil 2:7; John 20:25; Col 2:14; 1 Cor 10:21; Heb 1:14.

Topics: Eucharist, Church office

Cite (SBL): Gregory of Nazianzus, Or. 17.11 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-11

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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.

17.12PG 35

Ουοά ποη ῥγορίογ ὑηυπ ὁχ ἢἶβ, 58|16Π| ΓΓ’, Εἰ καὶ μὴ δι᾽ ἕν τούτοιν͵ ἀλλ᾽ οὖν ῬΓΟΡΙΟΓ οπληΐα,, ἀἃ [ᾶπς φΓδιϊαπι, οἱ που ΐβ, οἱ υἰυΐἱ διὰ πάντα, δὸς καὶ ἡμῖν καὶ σεαυτῷ τὴν χάριν, ἦρϑί, οἱ ἀοιηθϑιῖςα ΕοοΙαβἰδ τυ85, δίφυθ αἷς ρα ϊοῖγο κχαὶ τῇ κατ᾽ οἶκόν σου Ἐκκλησίᾳ, καὶ τῷ καλῷ Ομ γῖβι! οωτυὶ ; ἐδ φυο ἰϊὰ νοϊτπι δα ἰβυϊπηδθ, δὴν ἰδ τούτῳ Χριστοῦ πληρώματι· ὃ νόμισον ἡμῖν συμΠΟ 5611ΠῈ ΒῈΡΡ] αΘ ἰΔπιοίϑὶ ορευπις Ἰεφαίίο- ὦ πρεσδεύειν, εἰ καὶ ἡμῖν παραχωρεῖ τῆς πρεσδείας, ΠΙΌΩΘΓΘ ΠΟ ἷ8 οοὐδί, αἱ πιλἼογοπ) ἃρυά ἰ6, ο0Ρ ὡς αἰδεσιμωτέροις διὰ τὸν τιμήσαντα, καὶ ἅμα δΔΟΘ ΓΟ} αἰ φηϊλι6πι, 4ιἃ ἃ ογπαιὶ βυπιυ5, ἃ0- τῷ τῆς ἀρχῆς νόμῳ χατείργεται. Ἕν τοῦτο χαεἰογ ἰλίδιη ὨΔὈ ὰ γἰ8 ; πὸ ἢ ἃ οἰἴδηι ἀΐσαιι, φαοά ἱπ-ς λῶς ἡττήθητι· νίκησον ἡμᾶς φιλανθρωπίᾳ. Ἰδοὺ ΡΟΓΙῚ Ἰ6ρ6 ρτοἰϊιἰ θδίυν. πὰ τὰ ρυϊοῖῆτγα νἱποαγὶβ; προσάγω σοι τοὺς ἐμοὺς ἱκέτας ἐναντίον Θεοῦ, καὶ θδηϊβηλι6 Π05 δυρογὰ. Επ εἰδὶ, οὐγᾶπι Π60, οἱ Δ)η-ὀ ἀγγέλων, καὶ βασιλείας οὐρανῶν, καὶ τῆς ἐκεῖθεν ξ6!18, οἱ γϑῇπο είογυπι, ἢ} πιβηυ6 νἱϊδ5 Ῥγάθπι ἀνταποδόσεως. Τίμησον τὴν ἐμὴν πίστιν ἣν ΒΡ] Π1608 οἴἶογο. ΕἸ ἀ6 πὶ πηθᾶπὶ ἤομογὰ, 4υᾶπὶ ἐπιστεύθην τε καὶ ἐπίστευσα - ὡς ἂν καὶ ἡ σὴ ΤΠ] ΘΟΠΙ Πι ΘΟΠηΠἶδὶ : ἰἰὰ υἱ οἱ τιμηθείη περὶ τὰ μείζω καὶ τελεώτερα. Κεφάλαιον Αόγου. ὕπυβ Βορίυβ, ἐλέου, πηΐδαγίοοῦ- Καὶ τῇ, εἰς. ὅ5ϊὶς οοἀά. : οἱ ἀοπιοϑιῖς Ἐπ( Μεῖζον. Οὐ. καὶ μεῖζον. ἰθὺ νογυΐϊβ, καὶ τῷ καλῷ τούτῳ Χριστοῦ πληΠροσάγω σοι. δὶς ιγ65 (Ο)·., Οοἰβὶ. Ου. ρώματι, οἱ μυυὶς φρυϊεῖιγο ΟΠ γϑιὶ εὐθίνΐ, ἦρθ Πἃ ) ΓΟΡΓᾺ ργρϑθηΐαμ). ΠΠ15 νοοῖ θυ8 υδὶ διιηὶ Τῷ τῆς ἀρχῆς, εἰς. γείαυθαι ἰαχ ῥτγωίοτία, νἱηΐ ἰΥρὶ δ6 δʼδη8 ΠΟΓρΟΙΪ8 6ἱ δαηβη ηἾϑ Τίμησον τὴν ἐμὴν πίστιν, εἰς. ε ΗΟΠΟΡΆ δὲ τοῦ λόγου, ἔχεις καὶ αὐτὸς ἐν οὐρανῷ Κύριον· Αὶ αυοηιο ἴπ πιΔ)ογίμιι5 δὲ ρογίθει οὐ Ὀθποτοίι. τοιούτου τύχοις περὶ; σεαυτὸν τοῦ κριτοῦ, οἵόσπερ ἂν αὐτὸς γένη τοῖς ἀρχομένοις. Τύχοιμεν δὲ πάντες, καὶ τῶν ἐντεῦθεν γρηστῶν, καὶ τῶν ἐκεῖθεν ἀνεχτοτέρων, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος, ᾧ τιμὴ καὶ βασιλεία, σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, ὥσπερ ἦν, καὶ προΐῆν, καὶ ἔσται, καὶ νῦν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

Ouoa poē rhgoriog hyēup hoch ēib, 58|16P| NG’, Ei kai mē di᾽ hen toutoin͵ all᾽ oun RhGORIOG oplēïa,, haa [aps phGdiïapi, hoi pou ïb, hoi uiyïi dia panta, dos kai hēmin kai seautǭ tēn charin, ērϑi, hoi aoiēthϑiisa EooIabid ty85, diphyth hais ra ïoigo kchai tę̄ kat᾽ oikon sou Ekklēsią, kai tǭ kalǭ Om gibi! oōtui ? ed phyo iïa noïtpi da ibyïpēdth, dēn id toutǭ Christou plērōmati; ho nomison hēmin symPO 5611PE BERR] aTh iDpioiϑi oreupis Iephaiio- ō presdeuein, ei kai hēmin parachōrei tēs presdeias, PIOŌThGTh PO hi8 ooudi, hai pilIogop) harya i6, o0R hōs aidesimōterois dia ton timēsanta, kai hama dDOTh GO} ai phēïli6pi, 4hia ha ogpaii bypiy5, ha0- tǭ tēs archēs nomǭ chateirgetai. Hen touto chaeiog ilidiē ŌDO a gi8 ? po ē ha oiidēi aïsaii, phaoa hip-s lōs hēttēthēti; nikēson hēmas philanthrōpią. Idou ROGII I6r6 rtoiïii thdiyn. pa ta ryïoiētga nipoagib? prosagō soi tous emous hiketas enantion Theou, kai thdēïbēli6 P05 dyroga. Ep eidi, ougapi P60, hoi D)ē-o angelōn, kai basileias ouranōn, kai tēs ekeithen x6!18, hoi gϑę̄po eiogypi, ē} pibēu6 niïd5 Rhgathpi antapodoseōs. Timēson tēn emēn pistin hēn BR] P1608 oiiogo. EI a6 pi pēthapi ēomoga, 4yapi episteuthēn te kai episteusa - hōs an kai hē sē TP] ThOPI Pi ThOPēPidi : iia hui hoi timētheiē peri ta meizō kai teleōtera. Kephalaion Aogou. hypyb Boriyb, eleou, pēïdagioou- Kai tę̄, eis. ho5ïis ooaa. : hoi aopioϑiis Ep( Meizon. Ou. kai meizon. ithy nogyïïb, kai tǭ kalǭ toutǭ Christou plēProsagō soi. dis ig65 (O);., Ooibi. Ou. rōmati, hoi myuis phryïeiigo OP gϑii euthinï, ērth Pa ) GORGA rgrϑthēïam). PP15 nooi thy8 ydi diiēi Tǭ tēs archēs, eis. geiauthai iach rhtgōiotia, niēï iYri d6 dʼdē8 POGrOIÏ8 6hi daēbē ēIϑ Timēson tēn emēn pistin, eis. e ĒOPORA de tou logou, echeis kai autos en ouranǭ Kyrion; Ai auoēio ip piD)ogimii5 de rogithei ou Othpotoii. toioutou tychois peri? seauton tou kritou, hoiosper an autos genē tois archomenois. Tychoimen de pantes, kai tōn enteuthen grēstōn, kai tōn ekeithen anechtoterōn, en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa kai to kratos, hǭ timē kai basileia, syn tǭ Patri kai tǭ hagiǭ Pneumati, hōsper ēn, kai proïēn, kai estai, kai nyn kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

And if not for one of these, then for all of them together, grant the favour to us and to yourself, and to the church in your household, and to this fine fullness of Christ, which, you must consider, joins us in this plea, though it leaves the pleading to us as more worthy of respect because of the One who honoured us, and is at the same time restrained by the law of your office. Be defeated in this one fine way: conquer us by kindness. See, I bring my suppliants before you, before God and the angels and the kingdom of heaven and the recompense there. Honour my faith, which was entrusted to me and in which I believed, so that yours too may be honoured in greater and more perfect things. The sum of my discourse: you yourself have a Lord in heaven; may you find in him such a judge for yourself as you are to those you rule. And may we all obtain both the good things here and the more tolerable things there, in Christ Jesus our Lord, to whom be glory and might, honour and kingship, with the Father and the Holy Spirit, as it was, and was before, and will be, both now and to the ages of ages. Amen.

Rom 16:5 (echo, medium confidence) · Eph 1:23 (echo, medium confidence) · Rom 12:21 (allusion, medium confidence) · Col 4:1 (quotation, high confidence) · Eph 6:9 (allusion, medium confidence) · Matt 7:2 (allusion, medium confidence)

Notes and citation

Summary: Gregory asks the governor to grant mercy for the sake of all, to conquer by kindness, and to remember that he too has a Lord in heaven who will judge him as he judges others.

“This fine fullness of Christ” is the congregation present. Migne’s Latin and notes interleaved in the scan are not translated. Scripture: Rom 16:5; Eph 1:23; Rom 12:21; Col 4:1; Eph 6:9; Matt 7:2.

Cite (SBL): Gregory of Nazianzus, Or. 17.12 (PG 35; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/17-12

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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.

Chapter 18

18.1PG 35:985a

Ἄνθρωπε τοῦ Θεοῦ, καὶ πιστὶ θεράπον, καὶ οἷκονόμε τῶν τοῦ Θεοῦ μυστηρίων, καὶ ἄνερ ἐπιθυμιῶν τῶν τοῦ Ηνεύματος οὕτω γὰρ ἡ Γραφὴ καλιῖ τοὺς διαβεβηκότας καὶ ὑψηλοὺς, καὶ ὑπεράνω τῶν ὁρωμένων.Καλῶ δέ σε καὶ Θεὸν Φαραὼ πάσης Αἷγυπτιακῆς καὶ ἀντικειμένης δυνάμεως, καὶ στύλον, καὶ ἑδραίωμα τῆς Ἐκκλησίας, καὶ Θὲλημα Κυρίου, καὶ φωστῆρα, ἐν κόσμῳ λόγον ζωῆς ἐπέχοντα, καὶ πίστεως ἔρεισμα, καὶ Πνεύματος καταγώγιον. Καὶ τί ἂν πάσας ἀπαριθμοίμην τάς προσηγορίας, ὅσας ἡ ἀρετή σοι πεποίηκεν, ἄλλη τις ἄλλην οἰκειοῦσα τε καὶ προσάγουσα ;

Anthrōpe tou Theou, kai pisti therapon, kai hoikonome tōn tou Theou mystēriōn, kai aner epithymiōn tōn tou Ēneumatos houtō gar hē Graphē kalii tous diabebēkotas kai hypsēlous, kai hyperanō tōn horōmenōn.Kalō de se kai Theon Pharaō pasēs Haigyptiakēs kai antikeimenēs dynameōs, kai stylon, kai hedraiōma tēs Ekklēsias, kai Thelēma Kyriou, kai phōstēra, en kosmǭ logon zōēs epechonta, kai pisteōs ereisma, kai Pneumatos katagōgion. Kai ti an pasas aparithmoimēn tas prosēgorias, hosas hē aretē soi pepoiēken, allē tis allēn oikeiousa te kai prosagousa ?

Man of God, faithful servant, steward of the mysteries of God, and man of desires of the Spirit (for so Scripture calls those who have advanced and are lofty and above visible things): I call you also God to Pharaoh, that is, to every Egyptian and hostile power; pillar and ground of the Church; will of the Lord; a luminary in the world, holding forth the word of life; prop of faith; and lodging of the Spirit. But why should I count up all the titles which virtue has made for you, each form of it claiming and bringing you a different one?

1 Tim 6:11 (quotation, high confidence) · Num 12:7 (allusion, medium confidence) · 1 Cor 4:1 (quotation, high confidence) · Dan 9:23 (allusion, medium confidence) · Exod 7:1 (allusion, high confidence) · 1 Tim 3:15 (quotation, high confidence) · Phil 2:15 (quotation, high confidence)

Notes and citation

Summary: Gregory opens his father’s funeral oration by addressing Basil with a string of scriptural titles.

The man addressed is Basil, who was present at the funeral. Scripture: 1 Tim 6:11; Num 12:7 (Heb 3:5); 1 Cor 4:1; Dan 9:23 and 10:11 (“man of desires”); Exod 7:1; 1 Tim 3:15; Phil 2:15–16.

Cite (SBL): Gregory of Nazianzus, Or. 18.1 (PG 35:985a; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-1

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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.

18.2PG 35:985a–988b

Πλὴν εἰπὲ πόθεν «ipsi; καὶ τίς σου ἡ ἐργασία; καὶ τί χαριούμενος ἥκεις ἡμῖν ; Ἐπειδὴ πάντα Β σε σὺν Θεῷ, καὶ παρὰ Θεοῦ κινούμενον ἔγνων, καὶ ἐπʼ εὐεργεσίᾳ τῶν δεχομένων. ’Ἥκεις ἡμᾶς ἢ τὸν ποιμένα ζητήσων, ἢ τὸ ποίμνιον ιποψόμινος; Ἡμᾶς μὶν οὔκ ἔτι ὄντας, ἀλλὰ τῷ πλείστῳ μέρει συναπελθόντας, καὶ τῷ τόπῳ τῆς κακώσεως δυσχεραίνοντες· καὶ νῦν μάλιστα, ἡνίκα τὸν ἐπιστήμονα κυβερνήτην, ἢ τὰν λαμπτῆρα τῆς ζωῆς ἡμῶν ἀποβεβλήκαμεν, πρὸς δν ἀπηυθυνόμεθα βλέποντες, ἄνωθεν ἡμῖν τήν σωτηρίαν πυρσεύοντα· έκεῖνον μετὰ τοῖʼ) καλοῦ παντὸς έκδη μγίσαντα, καὶ πάσης τῆς ποιμαντικῆς εὐταξίας, ἦν. χρόνῳ μακρῷ συνελέξατο, πλήρης ἡμερῶν τε ὁμοῦ καὶ φρονήσεως, καὶ τῴ τῆς καυχήσεως γήρᾳ, εί δεῖ τὸ τοῦ Σολομῶντος εἰπεῖν, στεφανούμενος. Ποίμνιον ἠπορημένον, καὶ καταβεβλημένον, καὶ ὁρᾷς ὅσης γέμον ἀθυμίας καὶ κατηφείας ' οὐκ ἔτι τόπῳ χλόης έναναπαυόμενον, οιῖδὶ ὕδατι ἀναπαύσεως έκτρεφόμενον· ζητοῦν κρημνοὺς, καὶ έρημίας, καὶ βάραθρα, καθʼ ὧν σπαρήσεται, καῖ διαφθαρήσεται · ἀπιστοῦν εἷʼ ποτε καὶ ἄλλου ποιμένος συνετοῦ ἑπιτεύξεται, ὅτι μὲν ού τοιούτου, καί λίαν πεπεισμέ· νον, ἀγαπῶν διʼ ἂν, καί εί μὴ παραπολὺ χείρονος.

Plēn eipe pothen «ipsi? kai tis sou hē ergasia? kai ti charioumenos hēkeis hēmin ? Epeidē panta B se syn Theǭ, kai para Theou kinoumenon egnōn, kai epʼ euergesią tōn dechomenōn. ’Hēkeis hēmas ē ton poimena zētēsōn, ē to poimnion ipopsominos? Hēmas min ouk eti ontas, alla tǭ pleistǭ merei synapelthontas, kai tǭ topǭ tēs kakōseōs dyscherainontes; kai nyn malista, hēnika ton epistēmona kybernētēn, ē tan lamptēra tēs zōēs hēmōn apobeblēkamen, pros dn apēuthynometha blepontes, anōthen hēmin tēn sōtērian pyrseuonta; ekeinon meta toiʼ) kalou pantos ekdē mgisanta, kai pasēs tēs poimantikēs eutaxias, ēn. chronǭ makrǭ synelexato, plērēs hēmerōn te homou kai phronēseōs, kai tǭ tēs kauchēseōs gērą, ei dei to tou Solomōntos eipein, stephanoumenos. Poimnion ēporēmenon, kai katabeblēmenon, kai horąs hosēs gemon athymias kai katēpheias ' ouk eti topǭ chloēs enanapauomenon, oiidi hydati anapauseōs ektrephomenon; zētoun krēmnous, kai erēmias, kai barathra, kathʼ hōn sparēsetai, kai diaphtharēsetai ; apistoun heiʼ pote kai allou poimenos synetou hepiteuxetai, hoti men ou toioutou, kai lian pepeisme; non, agapōn diʼ an, kai ei mē parapoly cheironos.

But tell me, where do you come from? What is your business? And what favour do you come to bring us? For I know that you are moved in everything with God and by God, and for the benefit of those who receive you. Have you come to visit us, or to seek the shepherd, or to look over the flock? Us you find no longer existing, but for the most part departed with him, and chafing at the place of affliction; and especially now, when we have lost our skilled helmsman, the lamp of our life, toward whom we steered our course, watching him signal salvation to us like a beacon from above. He has departed with everything good, and with all the good order of pastoral care which he gathered over a long time, full of days and of wisdom together, and crowned, if I may use Solomon’s words, with the old age that is a crown of boasting. The flock is bewildered and cast down, and you see how full it is of discouragement and dejection: no longer resting in a place of green pasture, nor nourished by the water of rest, but seeking cliffs, deserts, and pits, over which it will be scattered and destroyed; doubting whether it will ever find another wise shepherd, quite convinced that it will not find such a one, and content with one who is not much worse.

Gen 35:29 (echo, medium confidence) · Prov 16:31 (quotation, high confidence) · Ps 23:2 (22:2 LXX) (allusion, high confidence)

Notes and citation

Summary: Gregory describes the grief of the family and flock at the loss of their aged bishop.

Scripture: Gen 35:29 (“full of days”); Prov 16:31; Ps 23:2 (LXX 22:2).

Notes on the original text

Digital text corrected (OCR garble (a participle, probably “to visit,” lost); translated by sense): tuon-n6σων → .

Cite (SBL): Gregory of Nazianzus, Or. 18.2 (PG 35:985a–988b; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-2

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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.

18.3PG 35:988b–989a

Τριῶν δὶ ὄντων, ὅπερ ἔφην, ἃ σοι τήν παρουσσίαν ἀναγκαίαν ποιεῖ, καὶ πάντων ἐξ ἴσης, ἡμῶν, τοῦ ποιμένος, τῆς ποίμνης φέρε, κατὰ τὸ έν σοὶ πνεῦμα τῆς θεραπείας, ἀπόδος ἑκάστῳ τὸ πρόσφορον, καῖ οἰκονόμησον ἐν κρίσει τὸν λόγον, ίνα σε καὶ μᾶλλον τῆς σοφίας θαυμάσωμεν. Οἶκονομήσεις δὲ πῶς; Τὸν μὶν ἐπαινέσας τῆς ἀρετῆς τὰ εἰκότα, οὑ μόνον ’ίνʼ ἐντάφιον τῷ καθαρῷ καθαρὸν ἐπιβάλως τὸν λόγον, ἀλλʼ ’ίνα καὶ τοῖς ἄλλοις εὐσεβείας χαρακτῆρα, τὴν ἐκείνου προθείης πολιτείαν τε καὶ παραίνεσιν. Ἡμῖν δὲ περὶ ζωῆς καὶ θανάτου βραχέα φιλοσοφήσας, καὶ τῆς κατὰ σῶμα καὶ ψυχὴν συζυγίας καὶ διαζεύξεως, καὶ τῶν δύο κόσμων, τοῦ τε παρόντος γαὶ οὐχ ἑστῶτος, καὶ τοῦ νοουμένου καὶ μένοντος· καὶ πείσας, τοῦ μὲν περιφρονεῖν τὸ ἀπατηλὸν, καὶ ἄτακτον, καὶ ἀνώμαλον, καὶ, ὥσπερ ἐν κύμασιν, ἄνω καὶ κάτω φέρον τε καὶ φερόμενον· τοῦ δὲ προστίθεσθαι τῷ παγίῳ, καὶ σταθερῷ, καὶ θεοειδεῖ, καὶ ὡσαύτως ἔχοντι, καὶ πάσης ἐλευθέρῳ ταραχῆς καὶ συγχύσεως. Οὕτω γὰρ ἂν ἦττον ἀνιῷεν ἡμᾶς οἱ προεκδημήσαντες· ἀλλὰ καὶ ἥδοιεν, εἷ ἐνθένδε ἀπάγων ἡμᾶς ὁ λόγος, ἅτω τιθείη, καὶ τὸ παρὸν ἀηδὲς ἐναποκρύπνοι τῷ μέλλοντι, καὶ πείθοι, δτι καὶ αὐτοὶ παρᾶ Δεσπότην ἀγαθὸν ἐπειγόμεθα, καὶ βελτίων ἢ κατοικία τῆς παροικίας · καὶ ὅπερ ἐστὶ τοῖς πλέουσι λιμὴν εὔδιος, τοῦτο τοῖς ἐνταῦθα χειμαζομένοις ἡ ἐκεῖσε μετάστασις καὶ ματάθεσις ’ ἢ ὥσπερ οἱ μακρὰν ὁδὸν προκαταλύσαντες, τῶν ὁδοιπορούντων καὶ μοχθούντῶν ἔτι ῥᾴους καὶ ἀπονώτεροι ο οὕτως οἱ έπιτυχόντες τοῦ ἐκεῖ καταλύμεεος, τῶν ἔτι τήν σκολιὰν xui κρημνώδη τοῦ βίου τούτου τεμνόντων ὁδὸν, ἀμείνους καὶ ἀνεκτότεροι.

Triōn di ontōn, hoper ephēn, ha soi tēn paroussian anankaian poiei, kai pantōn ex isēs, hēmōn, tou poimenos, tēs poimnēs phere, kata to en soi pneuma tēs therapeias, apodos hekastǭ to prosphoron, kai oikonomēson en krisei ton logon, ina se kai mallon tēs sophias thaumasōmen. Oikonomēseis de pōs? Ton min epainesas tēs aretēs ta eikota, hou monon ’inʼ entaphion tǭ katharǭ katharon epibalōs ton logon, allʼ ’ina kai tois allois eusebeias charaktēra, tēn ekeinou protheiēs politeian te kai parainesin. Hēmin de peri zōēs kai thanatou brachea philosophēsas, kai tēs kata sōma kai psychēn syzygias kai diazeuxeōs, kai tōn dyo kosmōn, tou te parontos gai ouch hestōtos, kai tou nooumenou kai menontos; kai peisas, tou men periphronein to apatēlon, kai atakton, kai anōmalon, kai, hōsper en kymasin, anō kai katō pheron te kai pheromenon; tou de prostithesthai tǭ pagiǭ, kai statherǭ, kai theoeidei, kai hōsautōs echonti, kai pasēs eleutherǭ tarachēs kai synchyseōs. Houtō gar an ētton aniǭen hēmas hoi proekdēmēsantes; alla kai hēdoien, hei enthende apagōn hēmas ho logos, hatō titheiē, kai to paron aēdes enapokrypnoi tǭ mellonti, kai peithoi, dti kai autoi para Despotēn agathon epeigometha, kai beltiōn ē katoikia tēs paroikias ; kai hoper esti tois pleousi limēn eudios, touto tois entautha cheimazomenois hē ekeise metastasis kai matathesis ’ ē hōsper hoi makran hodon prokatalysantes, tōn hodoiporountōn kai mochthountōn eti rhąous kai aponōteroi o houtōs hoi epitychontes tou ekei katalymeeos, tōn eti tēn skolian xui krēmnōdē tou biou toutou temnontōn hodon, ameinous kai anektoteroi.

Since there are three things, as I said, that make your presence necessary, and all equally (ourselves, the shepherd, the flock), come, according to the spirit of service in you, give each what is fitting, and dispense your words with judgment, so that we may admire you all the more for your wisdom. How will you dispense them? By praising him with the praise his virtue deserves, not only to lay a pure discourse on the pure man as a funeral tribute, but also to set his life and counsel before others as a pattern of piety. And by speaking to us briefly, as a philosopher, about life and death, the union and separation of body and soul, and the two worlds, the present one which does not stand, and the intelligible one which abides; and by persuading us to despise the one, which is deceitful, disorderly, and uneven, carrying and carried up and down as on waves, and to attach ourselves to the other, which is firm, stable, godlike, always the same, and free from all disturbance and confusion. For so those who have departed before us would grieve us less; indeed they might even give us pleasure, if your discourse, leading us away from here, set us on high, hid the present unpleasantness in what is to come, and persuaded us that we too are hastening to a good Master, that home is better than sojourning; that what a calm harbour is to sailors, departure and removal thither is to those storm-tossed here; or that, as those who have finished a long journey before others are more at ease and less weary than those still on the road and toiling, so those who have reached the lodging there are better off and in a more tolerable state than those still cutting their way along the crooked and precipitous road of this life.

Ps 112:5 (111:5 LXX) (quotation, high confidence) · 2 Cor 5:8 (echo, medium confidence)

Notes and citation

Summary: Gregory asks Basil to praise the dead man, console the family with teaching on life and death, and comfort the flock.

Scripture: Ps 112:5 (LXX 111:5, “dispense his words with judgment”); 2 Cor 5:8.

Topics: Eschatology, Death and burial

Cite (SBL): Gregory of Nazianzus, Or. 18.3 (PG 35:988b–989a; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-3

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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.

18.4PG 35:989a–989c

Ἠμᾶς μὲν οὕτω παραμυθήσῃ· τήν ποίμνην δὲ πῶς, Πρῶτον μὲν τήν σὴν ὑποσχόμενος ἐπιστασίαν xui ἡγεμονίαν, οὗ πᾶσι καλὸν ὑπὸ τὰς πτέρυγας ἀναπαύεσθαι, καὶ οὗ διψῶμεν τῆς φωνῆς μᾶλλον, ἢ πηγῆς τῆς καθαρωτάτης οἱ δίψει κάμνοντες. Δεύτερον δὲ πείσας, ὡς οὐδὲ νῦν ἡμᾶς ἀπολέλοιπεν ὁ Ποιμὴν ὁ καλὸς, ὁ τιθεὶς τὴν ψυχὴν ὑπὶρ τῶν προβάτωνʼ ἀλλὰ καὶ πάρεστι, καὶ ποιμαίνει, xui ὁδηγεῖ, καὶ γινώσκειτὰ ’ίδια, καὶ γινώσκεται ὐπὸ τῶν ἰδίων · σωματικῶς μὲν οὐχ ὁρώμενος, πνευματικῶς δὲ συγγινόμενος, xui προπολεμῶν τῆς ποίμνης κατὰ τῶν λύκων, καὶ οὐδενί συγχωρῶν διὰ τῆς αὐλῆς ὐπερβαίνοντι λῃστρικῶς τε καὶ ἐπιβούλως, ξένη φωνῆ κατασύρειν xui διακλέπτειν ψυχὰς τῇ ἀληθείᾳ καλῶς ἡγμένας. Πείθομαι δʼ, ὅτι xui τῇ πρεσβείᾳ νῦν μᾶλλον, ἢ πρότερον τῇ διδασκαλίᾳ, ὅσῳ καὶ μᾶλλον ἐγγίζει Θεῷ, τὰς σωματικὰς πέδας ἀποσεισάμενος, καὶ τῆς ἐπιθολούσης τὸν vei») ἰλύος ἀπηλλαγμένος καὶ γυμνῷ γυμνὸς ἐντυγχάνων τῷ πρώτῳ καὶ καθαρωτάτῳ νοῒ, τάξεως καὶ παρῥησίας ἀγγελικῆς, εἷʼ μὴ τολμηρὸν τοῦτο εἰπεῖν, ἀξιούμενος. Ταῦτα μὲν οὗν αὐτὸς διαθήσεις καὶ φιλοσοφήσεις ἄμεινον ἢ ὡς ἃν αὐτὸς παραδείξαιμι, καὶ λόγου δυνάμει καὶῐπνεύματος. Ἵνα δὲ μὴ διʼ ’ἄγνοιαν τῶν ἐκείνου καλῶν παραπολὺ τῆς ἀξίας ὁ λόγος έλαττωθῇ, βραχέα τῆς εὐφημίας, ἐξ ὧν αὐτὸς συνεπίσταμαι τῷ ἀπελθόντι, σκιαγραφήσω, xui προχαράξω, καὶ παραδώσω σοι, τῷ καλῷ τῶν τοιούτων γραφεῖ, τῆς ἀρετῆς τῆς ἐκείνου τὸ κάλλος ἀπακριβῶσαι, καὶ παραδοῦναι ταῖς πάντων ἀκοαῖς τε καὶ διανοίαις.

Ēmas men houtō paramythēsę̄; tēn poimnēn de pōs, Prōton men tēn sēn hyposchomenos epistasian xui hēgemonian, hou pasi kalon hypo tas pterygas anapauesthai, kai hou dipsōmen tēs phōnēs mallon, ē pēgēs tēs katharōtatēs hoi dipsei kamnontes. Deuteron de peisas, hōs oude nyn hēmas apoleloipen ho Poimēn ho kalos, ho titheis tēn psychēn hypir tōn probatōnʼ alla kai paresti, kai poimainei, xui hodēgei, kai ginōskeita ’idia, kai ginōsketai ypo tōn idiōn ; sōmatikōs men ouch horōmenos, pneumatikōs de synginomenos, xui propolemōn tēs poimnēs kata tōn lykōn, kai oudeni synchōrōn dia tēs aulēs yperbainonti lę̄strikōs te kai epiboulōs, xenē phōnē katasyrein xui diakleptein psychas tę̄ alētheią kalōs hēgmenas. Peithomai dʼ, hoti xui tę̄ presbeią nyn mallon, ē proteron tę̄ didaskalią, hosǭ kai mallon engizei Theǭ, tas sōmatikas pedas aposeisamenos, kai tēs epitholousēs ton vei») ilyos apēllagmenos kai gymnǭ gymnos entynchanōn tǭ prōtǭ kai katharōtatǭ noï, taxeōs kai parrhēsias angelikēs, heiʼ mē tolmēron touto eipein, axioumenos. Tauta men houn autos diathēseis kai philosophēseis ameinon ē hōs han autos paradeixaimi, kai logou dynamei kaiipneumatos. Hina de mē diʼ ’agnoian tōn ekeinou kalōn parapoly tēs axias ho logos elattōthę̄, brachea tēs euphēmias, ex hōn autos synepistamai tǭ apelthonti, skiagraphēsō, xui procharaxō, kai paradōsō soi, tǭ kalǭ tōn toioutōn graphei, tēs aretēs tēs ekeinou to kallos apakribōsai, kai paradounai tais pantōn akoais te kai dianoiais.

So you will comfort us. And the flock, how? First, by promising your own oversight and leadership, under whose wings all may well rest, and whose voice we thirst for more than those exhausted by thirst long for the purest spring. Second, by persuading them that not even now has the good Shepherd left us, he who lays down his life for the sheep; but he is present, shepherds and guides, knows his own and is known by his own; not seen bodily, but present spiritually, fighting for the flock against the wolves, and allowing no one who climbs over the fold like a robber and plotter to drag away and steal, by a strange voice, souls well led by the truth. And I am persuaded that our father does so now more by his intercession than formerly by his teaching, inasmuch as he draws nearer to God, having shaken off his bodily fetters and been freed from the mud that clouds the mind, and conversing naked with the naked, with the first and purest Mind, being counted worthy of the rank and boldness of an angel, if it is not rash to say so. These things you yourself will set out and treat philosophically better than I could show, by the power of word and of spirit. But lest the discourse fall far short of his worth through ignorance of his excellences, I will sketch and outline briefly his praise, from what I myself know of the departed, and hand it to you, the fine painter of such things, so that you may finish exactly the beauty of his virtue and deliver it to the ears and minds of all.

Ps 17:8 (16:8 LXX) (echo, low confidence) · John 10:11 (quotation, high confidence) · John 10:14 (quotation, high confidence) · John 10:1 (allusion, high confidence) · John 10:5 (allusion, high confidence)

Notes and citation

Summary: Gregory asks Basil to assure the flock that Christ, the good Shepherd, still guards it and that the departed bishop now intercedes for it, and offers an outline of his father’s life.

“The good Shepherd” is Christ; the one who now intercedes is Gregory’s father. Scripture: Ps 17:8 (LXX 16:8; wings); John 10:1, 5, 11, 14.

Topics: Prayer, Intercession of the saints

Cite (SBL): Gregory of Nazianzus, Or. 18.4 (PG 35:989a–989c; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-4

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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.

18.5PG 35:989c–992b

Ἐκεῖνος τοίνυν (ίνα πατρίδα, καὶ γένος, καὶ σώματος εὐφυΐαν, καὶ τὴν ἔξωθεν περιφάνειαν, καὶ τᾶλλα οἶς μέγα φρονοῦσιν ἄνθρωποι, τοῖς τῶν ἐγκωμίων νόμοις παρεὶς, ἐκ τῶν ἡμῖν πρώτων xui οἰκειοτάτων ἀρξωμαι), ῥίζης ἆγένετο βλάστημα οὐκ έπαινετῆς, οὐδὲ εὐφυοῦς εἰς εὐσέβειαν (οὐ γὰρ αἰσχύνομαι τοῖς πρώτοις, τοῖς τελευταίοις θαρρῶν), οὐδὲ,έν τῷ οἷʼκῳ τοῦ Θεοῦ πεφυτευμένης, ἀλλὰ xui λίαν ἀτόπου καὶ ἀλλοκότου, ἐκ δυοῖν τοῖν έναντιωτάτοιν συγκεκραμένης, Ἑλληνικῆς τε πλάνης, xui νομικῆς τερατείας· ὧν ἀμφοτέρων τὰ μέρη φυγὼν, ἐκ μερῶν συνετέθη. Τῆς μὶν γὰρ τὰ εἷʼδωλα καὶ τὰς θυσίας ἀποπεμπόμενοι, τιμῶσι τὸ τῦρ καὶτὰ λύχνα· τῆς δὶ τὸ Σάββατον αἰδούμενοι xui τὴν περὶ τὰ βρώματα ἐστιν ἃ μικρολογίαν,τήν περιτομὴν ἀτιμάζουσιν. ’Υψιστάριοι τοῖς ταπεινοῖς ὄνομα, καὶ 6 Παντοκράτωρ δὴ μόνος αὐτοῖς σεβάσμιος. Καὶ οὕτω διφυής τις ὣν εἷς ἀσέβειαν, ἐκ τίνος τί γίνεται; Οὐκ οἶδα, πότερον τήν καλέσασαν αὐτόν χάριν ἐπαινέσω πλέον, ἢ τήν ἐκείνου προαίρεσιν. Πλήν οὕτω τὸν τῆς διανοίας ὀφθαλμὸν τῆς ἐπικειμένης αὐτῷ λήμης ἀνεκαθάρθη, καὶ τοσούτῳ τάχει τῇ ἀληθείᾳ προσέδραμεν, ὥστε δτι μὲν καὶ μητρὸς, καὶ οὐσίας ἐκπεσεῖν ἄχρι τινὸς, ὑπὲρ τοῦ ἄνω Πατρὸς καὶ τῆς ἀληθινῆς κληρονομίας ἠνέσχετο, καὶ ῥᾷον ἤνεγκε τήν ἀτιμίαν ταύτην, ἢ τὰς μεγίστας τιμὰς ἕτεροι, τοῦτο μὶν ἦττον θαυμάζω, καίτοι λίαν δν θαυμαστόν,Διατί; ’Ότι κοινὸν αὖτῷ πρὸς πολλοὺς ἄλλους τὸ φιλοτίμημα, καὶ πάντας εἷʼσω γενέσθαι δεῖ τῆς μεγάλης τοῦ Θεοῦ σαγήνης, καὶ τοῖς τῶν ἀλιέων λόγοις σαγηνευθῆναι, κᾶν οἱ μὲν πρότερον, οἱ δὶ ὕστερον τῷ Εὐαγγιλίῳ περιληφθῶσιν. ’Ὀ δὲ μάλιστά μοι τῶν ἐκείνου θαυμάζειν ἔπεισι, τοῦτο εἰπεῖν ἀναγκαῖον.

Ekeinos toinyn (ina patrida, kai genos, kai sōmatos euphyïan, kai tēn exōthen periphaneian, kai talla ois mega phronousin anthrōpoi, tois tōn enkōmiōn nomois pareis, ek tōn hēmin prōtōn xui oikeiotatōn arxōmai), rhizēs ageneto blastēma ouk epainetēs, oude euphyous eis eusebeian (ou gar aischynomai tois prōtois, tois teleutaiois tharrōn), oude,en tǭ hoiʼkǭ tou Theou pephyteumenēs, alla xui lian atopou kai allokotou, ek dyoin toin enantiōtatoin synkekramenēs, Hellēnikēs te planēs, xui nomikēs terateias; hōn amphoterōn ta merē phygōn, ek merōn synetethē. Tēs min gar ta heiʼdōla kai tas thysias apopempomenoi, timōsi to tyr kaita lychna; tēs di to Sabbaton aidoumenoi xui tēn peri ta brōmata estin ha mikrologian,tēn peritomēn atimazousin. ’Ypsistarioi tois tapeinois onoma, kai 6 Pantokratōr dē monos autois sebasmios. Kai houtō diphyēs tis hōn heis asebeian, ek tinos ti ginetai? Ouk oida, poteron tēn kalesasan auton charin epainesō pleon, ē tēn ekeinou proairesin. Plēn houtō ton tēs dianoias ophthalmon tēs epikeimenēs autǭ lēmēs anekatharthē, kai tosoutǭ tachei tę̄ alētheią prosedramen, hōste dti men kai mētros, kai ousias ekpesein achri tinos, hyper tou anō Patros kai tēs alēthinēs klēronomias ēnescheto, kai rhąon ēnenke tēn atimian tautēn, ē tas megistas timas heteroi, touto min ētton thaumazō, kaitoi lian dn thaumaston,Diati? ’Oti koinon autǭ pros pollous allous to philotimēma, kai pantas heiʼsō genesthai dei tēs megalēs tou Theou sagēnēs, kai tois tōn alieōn logois sagēneuthēnai, kan hoi men proteron, hoi di hysteron tǭ Euangiliǭ perilēphthōsin. ’O de malista moi tōn ekeinou thaumazein epeisi, touto eipein anankaion.

He, then (to leave aside homeland, family, bodily excellence, outward distinction, and the other things men pride themselves on, as the laws of encomium allow, and to begin from what is first and most proper to us), was the shoot of a root not praiseworthy nor well suited to piety (for I am not ashamed of the beginning, since I take confidence in the end), not planted in the house of God, but very strange and unusual, a blend of two utterly opposed things, Greek error and legal marvel-mongering; avoiding parts of each, it was composed of parts of each. For, rejecting the idols and sacrifices of the one, they honour fire and lamps; revering the Sabbath of the other and a certain pettiness about foods, they hold circumcision in dishonour. Hypsistarians is the name of these humble folk, and the Almighty alone, so they say, is to be worshipped by them. Such being his double nature in impiety, from what did he become what? I do not know whether I shall praise more the grace that called him or his own choice. At any rate, he so cleansed the eye of his mind of the rheum that lay on it, and ran to the truth with such speed, that he endured to be deprived for a time of his mother and his property for the sake of the Father above and the true inheritance, and bore this dishonour more easily than others bear the highest honours. This I wonder at less, though it is very wonderful. Why? Because this distinction he shares with many others; all must come inside the great net of God and be caught by the words of the fishermen, even if some are taken by the gospel earlier and others later. But what most moves me to admire in him, I must tell.

Ps 92:13 (91:14 LXX) (echo, medium confidence) · Matt 13:47 (allusion, high confidence) · Matt 4:19 (echo, medium confidence)

Notes and citation

Summary: Gregory tells how his father came from the Hypsistarian sect, a mix of pagan and Jewish practices, and gave up family and property for the truth.

The Hypsistarians (“worshippers of the Most High”) are known chiefly from this passage; Gregory’s description is his own. Scripture: Ps 92:13 (LXX 91:14); Matt 13:47; Matt 4:19.

Topics: Heresy, Jews and Judaism

Cite (SBL): Gregory of Nazianzus, Or. 18.5 (PG 35:989c–992b; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-5

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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.

18.7PG 35:992b–993b

Ἐκεῖνος καὶ πρὸ τῆς ημετέρας αὐλῆς ἦν ἧμέτεροςο εἰσεποίει γὰρ αὐτὸν ἡμῖν 6 τρόπος. ’Ὠσπερ γὰρ πολλοὶ τῶν ἡμετέρων οὐ μεθʼ ἡμῶν εἰσιν, οὕς 6 βίος ἀλλοτριοῖ τοῦ κοινοῦ σώματος· οὕτω πολλοὶ τῶν ἔξωθεν πρὸς ἡμῶν, ὅσοι τῷ τρόπῳ τὴν πίστιν φθάνουσι, καὶ δίονται τοῦ ὀνόματος, τὸ ἔργον ἔχοντες. Τούτων xui 6 ἐμὸς ἦν πατὴρ, πτόρθος ἀλλότριος, τῷ βιῳ πρὸς ἡμᾶς ἐπικλίνων. Σοφροσύνῃ μέν γε τοσοῦτον διήνεγκεν, ὥστε ὁ αὐτὸς ἰρασμιώτατός τε ἅμα γενέσθαι xui κοσμιώτατος· ἃ χαλεπὸν ἀμφότερα συνδραμεῖν. Δικαιοσύνης δὲ τί μεῖζον γνώρισμα καὶ περιφανέστερον, ἣ ’ὁτι πολιτείας οὐ τὰ δεύτερα ἐσχηκὼς, οὐδὶ μ.ιᾷ δραχμῇ πλείω τὴν οὐσίαν πεποίηκε καίτοιγε τοὺς ἄλλους ὁρῶν τὰς Βριάρεω ’χεῖρας ἐπιβάλλοντας τοῖς δημοσίοις, καὶ τοῖς κακοῖς πόροις φλεγμαίνονταςς οὕτω γὰρ ἐγὼ καλῶ τὴν ἄδικον εὐπορίαν. Φρονήσεως δί, μικρᾶ μὲν οὐδὲ ταῦτα γνωρίσματα, δηλώσει δὲ τὰ πλείω προϊὼν 6 λόγος. Τούτων καὶ μισθὸν, οἶμαι, τήν πίστιν ἠνέγκατο. Τὸ δὲ ὃπως (οὐδὲγὰρ ἄξιον σιωπᾶσθαι πρᾶγμα τοσοῦτον), αὐτοί παραστήσω μεν Z'. Γυναῖκα μὲν ἀνδρείαν τίς εὑρήσεις τῆς θείας ἤκουσα λεγούσης Γραφῆςʼ καὶ τδ δῶρον θεόθεν ειναι, τὴν ἀγαθὴν παρὰ τοῦ Κυριου συζυγίαν. ἁρμόζεσθαι. Τὸ δʼ αὐτὸ δοκεῖ καὶ τοῖς ἔξωθεν· εἷεπερ ἐκείνων τὸ, Γυναικὸς ἀνὴρ χρῆμʼ οὐδὲν ληίζεται κάλλιον ἐσθλῆς, οὐδὶ χεῖρον τῆς ἐναντίας. Τοῦ δὲ οὐκ ἔστιν εἰπεῖν, ὅστις κατά τοῦτο εὐδαιμονέστερος. Οἶμαι γάρ, εἷʼ τις έκ περάτων γῆς, καὶ παντὸς γένους ἀνθρώπων, τὴν ἀρίστην ἁρμόσασθαι συζυγίαν ἐσπούδασεν, οὐκ εἶναι ταύτης εὐρεῖν ἀμείνω καὶ ἀρμοδιωτέραν. Οὕτω γὰρ ἀνδρῶν καὶ γυναικῶν εἷς ἓν συνῆλθε τὰ κράτιστα, ὥστε οὐχ ἧττον ἀρετῆς ἣ σωμάτων γενέσθαι συζυγίαν τὸν γάμον · ἐπεὶ τῶν ἄλλων κρατοῦντες, ἀλλήλων κρατεῖν οὐκ εἶχον, διὰ τὸ τῆς ἀρετῆς ἰσόρροπον καὶ ὁμότιμον.

Ekeinos kai pro tēs ēmeteras aulēs ēn hēmeteroso eisepoiei gar auton hēmin 6 tropos. ’Ōsper gar polloi tōn hēmeterōn ou methʼ hēmōn eisin, hous 6 bios allotrioi tou koinou sōmatos; houtō polloi tōn exōthen pros hēmōn, hosoi tǭ tropǭ tēn pistin phthanousi, kai diontai tou onomatos, to ergon echontes. Toutōn xui 6 emos ēn patēr, ptorthos allotrios, tǭ biǭ pros hēmas epiklinōn. Sophrosynę̄ men ge tosouton diēnenken, hōste ho autos irasmiōtatos te hama genesthai xui kosmiōtatos; ha chalepon amphotera syndramein. Dikaiosynēs de ti meizon gnōrisma kai periphanesteron, hē ’hoti politeias ou ta deutera eschēkōs, oudi m.ią drachmę̄ pleiō tēn ousian pepoiēke kaitoige tous allous horōn tas Briareō ’cheiras epiballontas tois dēmosiois, kai tois kakois porois phlegmainontass houtō gar egō kalō tēn adikon euporian. Phronēseōs di, mikra men oude tauta gnōrismata, dēlōsei de ta pleiō proïōn 6 logos. Toutōn kai misthon, oimai, tēn pistin ēnenkato. To de hopōs (oudegar axion siōpasthai pragma tosouton), autoi parastēsō men Z'. Gynaika men andreian tis heurēseis tēs theias ēkousa legousēs Graphēsʼ kai td dōron theothen einai, tēn agathēn para tou Kyriou syzygian. harmozesthai. To dʼ auto dokei kai tois exōthen; heieper ekeinōn to, Gynaikos anēr chrēmʼ ouden lēizetai kallion esthlēs, oudi cheiron tēs enantias. Tou de ouk estin eipein, hostis kata touto eudaimonesteros. Oimai gar, heiʼ tis ek peratōn gēs, kai pantos genous anthrōpōn, tēn aristēn harmosasthai syzygian espoudasen, ouk einai tautēs eurein ameinō kai armodiōteran. Houtō gar andrōn kai gynaikōn heis hen synēlthe ta kratista, hōste ouch hētton aretēs hē sōmatōn genesthai syzygian ton gamon ; epei tōn allōn kratountes, allēlōn kratein ouk eichon, dia to tēs aretēs isorropon kai homotimon.

He was ours even before he was within our fold, for his way of life made him one of us. For as many of our own are not with us, whose life estranges them from the common body, so many of those outside are on our side, who anticipate the faith by their character and lack only the name while having the reality. Of these was my father: a foreign branch, but inclining toward us by his life. In self-control he was so outstanding that he was at once most lovable and most modest, two things hard to combine. Of his justice what greater and more conspicuous sign could there be than this: having held a position second to none in civic life, he did not increase his property by a single drachma, though he saw others laying Briarean hands on public funds and swelling with ill-gotten gains (for so I call unjust wealth)? Of his prudence these too are no small signs, but the discourse as it proceeds will show more. As a reward for these, I think, he obtained the faith. How (for so great a thing does not deserve to be passed over in silence), I will now set forth. [7] “A valiant woman, who shall find?” I have heard the divine Scripture say; and that she is a gift from God, and that a good marriage is joined by the Lord. Those outside think the same, if indeed it is their saying that “a man wins no prize better than a good wife, and none worse than the opposite.” But no one can be named who was more fortunate in this than he. For I think that if anyone, from the ends of the earth and from every race of men, had sought to make the best marriage, he could not have found a better or more harmonious one than this. For the best of men and of women so came together into one that their marriage was a union of virtue no less than of bodies; for though they surpassed all others, they could not surpass each other, because their virtue was equally balanced and equally honoured.

Rom 11:17 (echo, medium confidence) · Prov 31:10 (quotation, high confidence) · Prov 19:14 (allusion, high confidence)

Notes and citation

Summary: Gregory praises his father’s virtue before his conversion and begins to describe his marriage to Nonna as an ideal union.

This staged ref begins with section 6 of the usual numbering (as in NPNF² 7); section 7 begins at “[7]”. Briareus is the hundred-handed giant of myth. Scripture: Rom 11:17 (branch); Prov 31:10; Prov 19:14. The secular saying is Hesiod, Works and Days 702–703.

Extrabiblical texts: Hesiod, Op. 702 (Hesiod, Works and Days; quotation)

Topics: Marriage

Cite (SBL): Gregory of Nazianzus, Or. 18.7 (PG 35:992b–993b; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-7

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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.

18.8PG 35:993b–996a

Καὶτῷ μέν ’Δδάμ ἡ δοθεῖσα κατʼ αὐτὸν βοηθὸς (ἐπειδὴ καλὸν ἦν μῆ μύνον εἶναι τὸν ἄνθρωπον), ἀντὶ συνεργοῦ πολεμία κατέστη, καὶ οὐχ ὁμόζυγος, ἀλλʼ ἀντίθετος · κλέψασα τὸν ἄνδρα διʼ ἡδονῆς, καί τῷ ξύλῳ τῆς γνώσεως τοῦ ξύλοῦ τῆς ζωῆς ἀλλοτριώσασα. Τῷ δὲ οὐ συνεργὸς μόνον ἡ παρὰ θεοῦ δοθεῖσα (ἧττον γὰρ τοῦτο θαυμαστὸν), ἀλλὰ καὶ ἀρχηγὸς γίνεται,ἔργῳ τε καὶ λόγῳπρὸς τὰ κράτιστα διʼ ἑαυτῆς ἄγουσαʼ καὶ τὰ μὶν ἄλλα τοῦ ἀνδρὸς κρατεῖσθαι νόμῳ συζυγίας ἄριστον εἶναι κρίνουσα, τῆς εὐσεβείας δὲ οὐκ αἰσχυνομένη παρέχειν ἑαυτὴν καὶ διδάσκαλον. "0 θαυμάζειν μὲν ἐκείνης ἄξιον, θαυμάζειν δὲ πλέον τὸν ἰκοντὶ ἡττώμενον. Ἐκείνη γάρ ἐστιν ἡ, τῶν ἄλλων γυναικῶν κάλλει φιλοτιμουμένων καὶ ὑψουμένων, ὅσον τε φυσικὸν καὶ ὅσον ἐπίπλαστον, ἓν ἐπισταμένη κάλλος, τὸ τῆς ψυχῆς, καὶτὸ τῆν Θείαν εἰκόνα συντηρεῖν, ἢ ἀνακαθαίρειν εἰς δύναμιν · τοὺς δὲ γραπτοὺς καὶ τεχνητοὺς κόσμους, ταῖς ἐπὶ τῆς σκῆνῆς ἀπορρίψασα. Μίαν δὲ ἀληθινὴν εὐγένειαν γινώσκουσα, τὴν εὐσέβειαν, καὶ τὸ εἷδέναι πόθεν τε γεγόναμεν, καὶ ποῖ καταντήσομεν. Ἕνα δὲ πλοῦτον ἀσφαλῆ τε και ἄσυλον, τὸ ἀποπλουτεῖν Θεῷ, καὶ τοῖς πένησι, καὶ μάλιστα τῶν ἐκ γένους τοῖς ἀπανθήσασιν · οἷς τὸ μὶν ἄχρι τῆς χρείας ἐπαρκεῖν, οὐ λύσιν τῆς συμφορᾶς, ἀλλʼ ὑπόμνησιν ἔχειν ἐνόμιζεν· τὸ δὲ ἐλευθεριώτερον εὖ ποιεῖν, τοῦτο εἶναι τιμῆς βεβαίας καὶ παραμυθίας τελεωτάτης. Καὶ τῶν μὲν τῇ οἶκωφελείᾳ προεχούσῶν, τῶν δὲ τῇ εὐσεβείᾳ (καὶ γὰρ χαλεπὸν ἀμφοτέρων ἐπιτυχεῖν), ἀμφοτέροις ἆπάσας νικήσασα, καὶ τῷ περὶ ἑκάτερον ἄκρῳ, καὶ τῷ μόνη τὰ δύο συναγαγεῖν. Οὖτω μὶν τὸν οἷκον συναύξουσα ταῖς έαυι τῆς ἐπιμελείαις καὶ περινοίαις, κατά τοὺς Σολομῶντος περὶ τῆς ἀνδρείας γυναικὸς ὅρους καὶ νόμους, ὡς εὐσεβεῖν οὐκ εἰδυῖα· οὕτω δὶ προσκειμένη Θεῷ καὶ τοῖς θείοις, ὡς οἰκουρίας πλεῖστον ἀπέχουσα ο καὶ οὐδὶν ὑπὸ τοῦ ἑτέρου παραβλαπτομένη πρὸς θάτερον, ἀμφότερα δὲ διʼ ἀλλήλων κρατύνουσα.

Kaitǭ men ’Ddam hē dotheisa katʼ auton boēthos (epeidē kalon ēn mē mynon einai ton anthrōpon), anti synergou polemia katestē, kai ouch homozygos, allʼ antithetos ; klepsasa ton andra diʼ hēdonēs, kai tǭ xylǭ tēs gnōseōs tou xylou tēs zōēs allotriōsasa. Tǭ de ou synergos monon hē para theou dotheisa (hētton gar touto thaumaston), alla kai archēgos ginetai,ergǭ te kai logǭpros ta kratista diʼ heautēs agousaʼ kai ta min alla tou andros krateisthai nomǭ syzygias ariston einai krinousa, tēs eusebeias de ouk aischynomenē parechein heautēn kai didaskalon. "0 thaumazein men ekeinēs axion, thaumazein de pleon ton ikonti hēttōmenon. Ekeinē gar estin hē, tōn allōn gynaikōn kallei philotimoumenōn kai hypsoumenōn, hoson te physikon kai hoson epiplaston, hen epistamenē kallos, to tēs psychēs, kaito tēn Theian eikona syntērein, ē anakathairein eis dynamin ; tous de graptous kai technētous kosmous, tais epi tēs skēnēs aporripsasa. Mian de alēthinēn eugeneian ginōskousa, tēn eusebeian, kai to heidenai pothen te gegonamen, kai poi katantēsomen. Hena de plouton asphalē te kai asylon, to apoploutein Theǭ, kai tois penēsi, kai malista tōn ek genous tois apanthēsasin ; hois to min achri tēs chreias eparkein, ou lysin tēs symphoras, allʼ hypomnēsin echein enomizen; to de eleutheriōteron eu poiein, touto einai timēs bebaias kai paramythias teleōtatēs. Kai tōn men tę̄ oikōpheleią proechousōn, tōn de tę̄ eusebeią (kai gar chalepon amphoterōn epitychein), amphoterois apasas nikēsasa, kai tǭ peri hekateron akrǭ, kai tǭ monē ta dyo synagagein. Outō min ton hoikon synauxousa tais eaui tēs epimeleiais kai perinoiais, kata tous Solomōntos peri tēs andreias gynaikos horous kai nomous, hōs eusebein ouk eiduia; houtō di proskeimenē Theǭ kai tois theiois, hōs oikourias pleiston apechousa o kai oudin hypo tou heterou parablaptomenē pros thateron, amphotera de diʼ allēlōn kratynousa.

To Adam, the helper given to correspond to him (since it was good that the man should not be alone) became an enemy instead of a fellow worker, not a yoke-fellow but an opponent, beguiling her husband through pleasure and estranging him through the tree of knowledge from the tree of life. But to him the woman given by God became not only a fellow worker (that is less wonderful) but even a leader, drawing him by deed and word to the highest things: judging it best in other matters to be ruled by her husband according to the law of marriage, but not ashamed in piety to offer herself even as his teacher. For this she deserves admiration, but he deserves more admiration for yielding willingly. For she is the one who, while other women vie with one another and pride themselves on beauty, both natural and artificial, knew one beauty, that of the soul, and the preserving or cleansing, as far as possible, of the divine image; and threw away painted and artificial adornments to the women of the stage. She knew one true nobility, piety, and knowing where we have come from and where we shall arrive; one wealth secure and inviolable, to give away one’s wealth to God and to the poor, and especially to relatives who had fallen on hard times. To these, she thought, giving only enough for need brought not a release from misfortune but a reminder of it, while doing good more generously brought secure honour and the most complete consolation. And while some women excel in managing a household and others in piety (for it is hard to attain both), she surpassed all of them in both, by excelling in each and by being the only one to unite the two. She increased the household by her care and forethought, according to Solomon’s definitions and rules for the valiant woman, as if she did not know piety; and she was so devoted to God and divine things as if she were far removed from housekeeping; neither was harmed by the other, but she strengthened both through each other.

Gen 2:18 (allusion, high confidence) · Gen 3:6 (allusion, high confidence) · 1 Pet 3:3 (echo, medium confidence) · Prov 31:27 (allusion, medium confidence)

Notes and citation

Summary: Gregory contrasts Eve with his mother Nonna, who led her husband to piety while managing the household and giving generously to the poor.

Scripture: Gen 2:18; Gen 3:6, 22–24; 1 Pet 3:1–4 and 1 Tim 2:9 (adornment); Prov 31:10–31.

Topics: Marriage, Almsgiving and care for the poor, Women

Cite (SBL): Gregory of Nazianzus, Or. 18.8 (PG 35:993b–996a; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-8

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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.

18.9PG 35:996a–996c

Τίς μὶν ἔλαθεν ἐκείνην, εὐχῆς ἢ καιρὸς, ἣ τόπος ; ὅ καὶ πρῶτον ἦν αὐτῇ πάντων τῆς ἡμέρας κίνημα. Μᾶλλον δὲ τίς οὕτως ἔχειν ὁμοῦ τῷ αἰτεῖν τὸ αἰτούμενον ῆλπισεν; Τίς δὶ ἱερέων οὕτως ᾐδέσθη χεῖρα καὶ πρόσωπον, ἣ πᾶν εἶδος φιλοσοφίας ἐτίμησεν; Τίς δὲ μᾶλλον νηστείαις καὶ ἀγρυπνίπιις τὰς σάρκας ὑπέσπασεν, ἢ ψαλμῳδίαις ἑαυτὴν ἐστήλωσε παννύχοις τε καὶ ἡμερησίαις; Τίς μὲν παρθενίαν ἠγάσθη πλέον, καίπερ ἀνασχομένη δέσεως; Τίς δὲ ὀρφανῶν καὶ χηρῶν ἀμείνων ἐγένετο παραστάτις; τίς δὲ πενθοῦσι τὰς συμφορὰς οὕτω devexam-Sepias; Καὶ ταῦτα δὴ, τὰ μικρᾶ μὶν ἴσως, τυχὸν δέ τισι καὶ διαπτυόμενα, ὅτι μηδὲ προσιτᾶ ῥᾳδίως τοῖς πλείοσι (τὸ γὰρ οὐκ ἐφικτὸν οὐδὲ πιστόν πως διὰ τον φθόνον), ἐμοὶ δὲ καὶ λίαν τιμώμενα, ὅτι πίστεως ἦν εὑρήματα, καὶ πνευματικῆς ζέσεως έγχειρτς ματα. Οἷον τὸ μήποτε φωνὴν αὐτῆς ἐν ἱεροῖς ἀκουσθῆναι συλλόγοις, ἣτόποις, ἔξω τῶν ἀναγκαίων καὶ μυστικῶν.

Tis min elathen ekeinēn, euchēs ē kairos, hē topos ? ho kai prōton ēn autę̄ pantōn tēs hēmeras kinēma. Mallon de tis houtōs echein homou tǭ aitein to aitoumenon ēlpisen? Tis di hiereōn houtōs ę̄desthē cheira kai prosōpon, hē pan eidos philosophias etimēsen? Tis de mallon nēsteiais kai agrypnipiis tas sarkas hypespasen, ē psalmǭdiais heautēn estēlōse pannychois te kai hēmerēsiais? Tis men parthenian ēgasthē pleon, kaiper anaschomenē deseōs? Tis de orphanōn kai chērōn ameinōn egeneto parastatis? tis de penthousi tas symphoras houtō devexam-Sepias? Kai tauta dē, ta mikra min isōs, tychon de tisi kai diaptyomena, hoti mēde prosita rhądiōs tois pleiosi (to gar ouk ephikton oude piston pōs dia ton phthonon), emoi de kai lian timōmena, hoti pisteōs ēn heurēmata, kai pneumatikēs zeseōs encheirts mata. Hoion to mēpote phōnēn autēs en hierois akousthēnai syllogois, hētopois, exō tōn anankaiōn kai mystikōn.

What time or place for prayer escaped her? This was her first movement of the whole day. Or rather, who hoped so surely to have what she asked at the very moment of asking? Who so revered the hand and face of priests, or honoured every form of the philosophic life? Who wore down her flesh more by fasts and vigils, or stood like a pillar in psalmody night and day? Who admired virginity more, though she herself accepted the bond of marriage? Who was a better protector of orphans and widows? Who so relieved the misfortunes of mourners? These things are small, perhaps, and perhaps even despised by some because they are not easily attainable by most (for what cannot be attained is not even believed, because of envy); but they are highly honoured by me, because they were inventions of faith and undertakings of spiritual fervour. Such as this: her voice was never heard in the sacred assemblies or places except for the necessary responses of the liturgy.

Luke 2:37 (echo, low confidence) · Jas 1:27 (echo, low confidence)

Notes and citation

Summary: Gregory lists his mother’s devotion in prayer, fasting, psalmody, and care for orphans, widows, and mourners.

One word is garbled in the scan (“so relieved” is translated by sense). Scripture: Luke 2:37 (night and day); Jas 1:27 (orphans and widows).

Topics: Prayer, Fasting, Almsgiving and care for the poor

Cite (SBL): Gregory of Nazianzus, Or. 18.9 (PG 35:996a–996c; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-18-9) · 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.

18.10PG 35:996c–1000b

Καὶ εἷʼ μέγα τῷ θυσιαστηρίῳ ποτε τὸ μή πέλει κυν ἐπʼ αὐτὸ ἀναβῆναι, μηδὲ ὄφθῆναι, ἢ ἀκουσθῆναι λαξευτήριον (λόγῳ μείζονι, ὡς δέον φυσικὸν καὶ ἄτεχνον εἶναι πᾶν τῷ Θεῷ καθιεροῦμενον), πῶς οὐχὶ καὶ παρʼ ἐκείνης μέγα, τὸ σιωπῇ τιμᾶσθαι τὰ ἅγια, τὸ μήποτε νῶτα δοθῆναι τῇ σεβασμίῳ τραπέζῃ, μηδέ καταπτυσθῆναι θεῖον ἔδαφος, Td μήποτε δεξιὰν ἐμβληθῆναι χείλη μιγῆναι χερσὶν Ἑλληνικαῖς ἣ χείλεσι μηδὲ τῆς τᾶλλα κοσμιωτάτην, γυναικὸς καὶ οἰκειοτάτης; ἀλλᾶ μηδὲ ἀλῶν κοινωνῆσαι, μὴ ὅτι ἑκοῦσαν, άλΛὰ μηδὲ βιασθεῖσαν, τοῖς ἀπὸ τῆς βεβήλου καὶ ἀνάγνου τραπέζης μηδὲ μιαρὸν οἷκον ἣ παρελοθεῖν ποτε, ἢ ἰδεῖν ἆοασχέσθαι, παρᾶ τὴν τοῦ συνειδότος νομοθεσίανʼ μηδὲ διηγήμασιν Ἑλληνικοῖς, ᾅσμασι θεατρικοῖς καταμολυνθῆναι τὴν ἀκοὴν, ἣτὴν γλῶσσαν, τήν τὰ θεῖα δεχομένην φθεγγομένην· καὶ ὅ τούτων (οὐδὲν γὰρ ῗεροῖς πρέπειν ἀνίερον)’ θαυμασιώτερον, τὸ μήποτε τοσοῦτον δοῦναι πένθει σωματικῷ, καίτοιγί διαφερόντως καμπτομένην καὶ τοῖς τῶν ξένων πάθεσιν, ὥστεῆ γοεράν ποτε πρὸ τῆς εὐχαριστίας ῥαγῆναι φωνην δάκρυον έκγ πεσεῖν βλεφάρου μυστικῶς σφραγισθέντος, ἦ σχῆμα πένθιμον παραμένειν, καίτοιγε πολλῶν πολλάκις συμπεσόντων αὐτῇ λυπηρῶν, λαμπρᾶς παρούσης ἡμέρας. Ψυχῆς γὰρ εἶναι θεοφιλοῦς ὑποκλίνειν τοῖς θείοις ἅπαν ἀνθρώπινον, IA'. Καὶ σιωπῶ τὰ τούτων ἀποῤῥητότερα, ὧν Θεὸς μάρτυς, καὶ τῶν πιστῶν θεραπαινίδων αἷς τὰ τοιαῦτα ἐπίστευσε. Τὸ γὰρ καθʼ ἡμᾶς ἴσως οὐδὲ μνήμης ἀξιωτέον, ὡς ἀναξίους τοῦ ἐλπισθέντος · εί κάκείνη μέγα τὸ ἐπιχείρημα, ὅτι καὶ πρὸ γενέσεως ἡμᾶς καθυπέσχετο τῷ Θεῷ, μηδὲν τό μέλλον εὖλαβηθεῖσα, καὶ γεννηθέντας εὐθὺς ἀνέθηκε. Θεοῦ δὲ τὸ μὴ πάντη διαμαρτεῖν αὐτὴν τῆς εὐχῆς, μηδὲ ἀπωσθῆναι τὸ καλλιέρημα. Τούτων μὲν οὖν τὰ μὲν παρῆν ἤδη, τὰ δὲ ἔμελλε, ταῖς κατά μέρος προσθήκαις αὐξόμενα. Καὶ καθάπερ ἣλιος ἣδιστον ταῖς έωθιναῖς προσβάλλων ἀκτῖσι, ταῖς μεσημβριναῖς θερμότεροςίστατοιι καὶ φαιδρότερος ο οὕτω καὶ αὕτη, οὐ μικρὰ τὰ τῆς εὐσεβείας ἀπʼ ἀρχῆς ὑπνιραίνουσα, τῷ τελευταίῳ φωτὶ πλέον ἐξέλαμψε. Τότε δʼ οὖν κέντρον οὐ μικρὸν εὐσεβείας οἷʼκοθεν εἶχεν αὐτὴν ὁ εἷσοικισάμενος, ἄνωθεν μὲν, καὶ ἐκ προγόνων φιλόθεόν τε καὶ φιλοχριστον, καὶ πατρῷον κλῆρον διαδεξαμένην τὸν τῆς ἀρετῆς ° ἀλλʼ οὐκ ἐκ τῆς ἀγριελαίου, καθὼς ἐκεῖνος, ἐγκεντρισθεῖσαν εἷς καλλιέλαιον, οὐ φέρουσαν δὲ τὸ ὲτεροζυγεῖν διʼ ὑπερβολὴν πίστεως· ἀλλὰ τοῦτο μόνον φιλοσοφῆσαι μὴ δυναμένην, τᾶλλα καρτερικωτάτην οὖσαν γυναικῶν καὶ ἀνδρικωτάτην,, τὸ ἐξ ἡμίσείας ἡνῶσθαι τῷ Θεῷ διὰ τὴν τοῦ τμήματος ἀλλοτρίωσιν, ἀλλὰ μή προστεθῆναι τῇ σωματικῇ συναιρείᾳ τῆν συμρυίαν τοῦ πνεύματοςʼ καὶ διὰ τοῦτο προσπίπτουσαν μὲν τῷ Θεῷ νυκτὸς καὶ ἡμέρας, καὶ παρʼ αὐτοῦ τὴν σωτηρίαν τῆς κεφαλῆς αἰτουμένην έν πολλαῖς νηστείαις καὶ δάκρυσι, προσκειμένην δὲ τῷ ἀνδρὶ φιλοπόνως, καὶ πολυτρόπως αὐτὸν ἐμπορευομένην, ὀνειδισμοῖς, νουθεσίαις, θεραπείαις, ἀλλοτριώσεσι, τὸ μέγιστον, τῷ οἰκείῳ τρόπῳ, καὶ τῷ θερμοτέρῳ περὶ τήν εὐλάβειαν, ᾧ μάλιστα ψυχὴ κάμπτεται καὶ μαλάσσεται, πρὸς ἀρετ-ῆν ἑκουσίως βιαζομένῃ. Ἔμελλε δὲ ἄρα κοιλαίνειν τήν πέτραν ἡ τοῦ ὕδατος ῥανὶς ἀεὶ πλήττουσα, καὶ χρόνῳ διανύσειν τὸ σπουδαζόμενον δηλοῖ δὲ τὰ ἐφεξῆς. IB. Ἡ μὲν καὶ ᾔτει ταῦτα καὶ ἤλπιζειν, ἅτε τῇ πίστει μᾶλλονῆτῇ νεότητι ζὲουσα. Καὶ γὰρ οὐδεὶς οὕτως ἐθάρρει τοῖς παροῦσιν, ὡς αὕτη τοῖς ἐλπισθεῖσι, πείρᾳ μαθοῦσα τοῦ Θεοῦ τὸ φιλόδωρον. Τῷ δὲ συνείργει μὲν πρὸς σωτηρίαν καὶ 6 λογισμὸς, κατὰ μικρὸν τήν θεραπείαν παραδεχόμενος· συνείργει δὲ xui ὀνειράτων ὄψις, οἷς εὐεργετεῖ πολλάκις Θεὸς ψυχὴν ἀξίαν τοῦ σώζεσθαι. Ἀλλὰ τίς ﬁdit/ig; Ἐνταῦθα μοι καὶ τὸ τοῦ διηγήματος ἣδιστον · ’Ἐδοξεν, ὅ μήπω πρότερον, καίτοι πολλάκις τῆς γυναικὸς ἱκετευούσης καὶ δεομένης, ψάλλειν ἐκ τῶν τοῦ θείου Δαβὶδ ἐκεῖνο τὸ μέρος· Εὐφράνθην ἐπὶ τοῖς εἷρηκόσι μοι· εἷς οἷκον Κυρίου πορευσόμεθα. Καὶ ἡ ψαλμῳδία ξὲνη, καὶ 6 πόθος τῇ συνεισέρχεται. Καὶ ὡς ἤκουσεν ἡ τῆς εὐχῆς ἐπιτυχοῦσα, τὸν καιρὸν ἁρπάζει, ὑποκριναμένη τε τὴν ὄψιν πρὸς τὸ ἣδιστον μετὰ τῆς ἀληθείας, καὶ τῇ χαρᾷ δηλοῦσα τῆς εὐεργεσίας τὸ μέγεθος, καὶ τὴν σωτηρίαν ἐπιταχύνουσα, μή τι παρεμπεσὸν ἐμποδίσῃ τῇ κλήσει, καὶ λύσῃ τὸ σπουδαζόμενον. Καὶ δὴ συμβὰν τηνικαῦτα πλείους ἀρχιερεῖς ἐπὶ τὴν Νικαίαν σπεύδειν, 'ivu κατὰ τῆς Ἀρείου στῶσι μανίας, ἄρτι τοῦ κακοῦ φυομένου, καὶ τὴν θεότητα τέμνοντος, δίδωσι μὲν ἑαυτὸν τῷ Οεῷ καὶ τοῖς κήρυξι τῆς ἀληθείας, καὶ τὸν πόθον ὁμολογεῖ, καὶ ζητεῖ παρʼ αὐτῶν τὴν κοινὴν σωτηρίαν, ὧν εἷς Λεόντιος ἦν 6 πάνυ, 6 τότε τῆς καθʼ ἡμᾶς μητροπόλεως ἐξηγούμενος. "0 δὲ κάνταῦθα παρὰ τῆς χάριτος ἀπηντησε θαῦμα, σφόδρα ἃν ἀδικοίην τήν χάριν, εἰ σιωπῇ παρέλθοιμι · μάρτυρες δὲ οὐκ ὀλίγοι τοῦ θαύματος · Πλανῶνταί τινα πλάνην πνευματικὴν οἱ τῆς ἀκρι- 6είας διδάσκαλοι, καὶ πρότοποῖἰτὸ μέλλον ἠ χάρις, καὶ τύπος ἱερωσύνης τῇ κατηχήσει μίγνυται. Ὤ τῆς ἀκουσίου μυήσεωςί Ἐπὶ γὰρ γόνυ κλιθεὶς, οὕτω τοῖς λόγοις τῆς κατηχήσεως καταρτίζεται, ὥστε πολλοὺς τῶν παρόντων προφητεῦσαι τὸ μὲλλον, οὐ τῶν ὑψηλοτέρων μόνον, ἀλλὰ καὶ τῶν ταπεινοτέρων εἷς σύνεσιν, οὐκ ἀμυδροῖς σημείοις πιπωθέντας πρὸς τὸ ἐσόμενον.

Kai heiʼ mega tǭ thysiastēriǭ pote to mē pelei kyn epʼ auto anabēnai, mēde ophthēnai, ē akousthēnai laxeutērion (logǭ meizoni, hōs deon physikon kai atechnon einai pan tǭ Theǭ kathieroumenon), pōs ouchi kai parʼ ekeinēs mega, to siōpę̄ timasthai ta hagia, to mēpote nōta dothēnai tę̄ sebasmiǭ trapezę̄, mēde kataptysthēnai theion edaphos, Td mēpote dexian emblēthēnai cheilē migēnai chersin Hellēnikais hē cheilesi mēde tēs talla kosmiōtatēn, gynaikos kai oikeiotatēs? alla mēde alōn koinōnēsai, mē hoti hekousan, alLa mēde biastheisan, tois apo tēs bebēlou kai anagnou trapezēs mēde miaron hoikon hē parelothein pote, ē idein aoaschesthai, para tēn tou syneidotos nomothesianʼ mēde diēgēmasin Hellēnikois, hąsmasi theatrikois katamolynthēnai tēn akoēn, hētēn glōssan, tēn ta theia dechomenēn phthengomenēn; kai ho toutōn (ouden gar ïerois prepein anieron)’ thaumasiōteron, to mēpote tosouton dounai penthei sōmatikǭ, kaitoigi diapherontōs kamptomenēn kai tois tōn xenōn pathesin, hōsteē goeran pote pro tēs eucharistias rhagēnai phōnēn dakryon ekg pesein blepharou mystikōs sphragisthentos, ē schēma penthimon paramenein, kaitoige pollōn pollakis sympesontōn autę̄ lypērōn, lampras parousēs hēmeras. Psychēs gar einai theophilous hypoklinein tois theiois hapan anthrōpinon, IA'. Kai siōpō ta toutōn aporrhētotera, hōn Theos martys, kai tōn pistōn therapainidōn hais ta toiauta episteuse. To gar kathʼ hēmas isōs oude mnēmēs axiōteon, hōs anaxious tou elpisthentos ; ei kakeinē mega to epicheirēma, hoti kai pro geneseōs hēmas kathypescheto tǭ Theǭ, mēden to mellon eulabētheisa, kai gennēthentas euthys anethēke. Theou de to mē pantē diamartein autēn tēs euchēs, mēde apōsthēnai to kallierēma. Toutōn men oun ta men parēn ēdē, ta de emelle, tais kata meros prosthēkais auxomena. Kai kathaper hēlios hēdiston tais eōthinais prosballōn aktisi, tais mesēmbrinais thermoterosistatoii kai phaidroteros o houtō kai hautē, ou mikra ta tēs eusebeias apʼ archēs hypnirainousa, tǭ teleutaiǭ phōti pleon exelampse. Tote dʼ oun kentron ou mikron eusebeias hoiʼkothen eichen autēn ho heisoikisamenos, anōthen men, kai ek progonōn philotheon te kai philochriston, kai patrǭon klēron diadexamenēn ton tēs aretēs ° allʼ ouk ek tēs agrielaiou, kathōs ekeinos, enkentristheisan heis kallielaion, ou pherousan de to eterozygein diʼ hyperbolēn pisteōs; alla touto monon philosophēsai mē dynamenēn, talla karterikōtatēn ousan gynaikōn kai andrikōtatēn,, to ex hēmiseias hēnōsthai tǭ Theǭ dia tēn tou tmēmatos allotriōsin, alla mē prostethēnai tę̄ sōmatikę̄ synaireią tēn symruian tou pneumatosʼ kai dia touto prospiptousan men tǭ Theǭ nyktos kai hēmeras, kai parʼ autou tēn sōtērian tēs kephalēs aitoumenēn en pollais nēsteiais kai dakrysi, proskeimenēn de tǭ andri philoponōs, kai polytropōs auton emporeuomenēn, oneidismois, nouthesiais, therapeiais, allotriōsesi, to megiston, tǭ oikeiǭ tropǭ, kai tǭ thermoterǭ peri tēn eulabeian, hǭ malista psychē kamptetai kai malassetai, pros aret-ēn hekousiōs biazomenę̄. Emelle de ara koilainein tēn petran hē tou hydatos rhanis aei plēttousa, kai chronǭ dianysein to spoudazomenon dēloi de ta ephexēs. IB. Hē men kai ę̄tei tauta kai ēlpizein, hate tę̄ pistei mallonētę̄ neotēti zeousa. Kai gar oudeis houtōs etharrei tois parousin, hōs hautē tois elpistheisi, peirą mathousa tou Theou to philodōron. Tǭ de syneirgei men pros sōtērian kai 6 logismos, kata mikron tēn therapeian paradechomenos; syneirgei de xui oneiratōn opsis, hois euergetei pollakis Theos psychēn axian tou sōzesthai. Alla tis ﬁdit/ig? Entautha moi kai to tou diēgēmatos hēdiston ; ’Edoxen, ho mēpō proteron, kaitoi pollakis tēs gynaikos hiketeuousēs kai deomenēs, psallein ek tōn tou theiou Dabid ekeino to meros; Euphranthēn epi tois heirēkosi moi; heis hoikon Kyriou poreusometha. Kai hē psalmǭdia xenē, kai 6 pothos tę̄ syneiserchetai. Kai hōs ēkousen hē tēs euchēs epitychousa, ton kairon harpazei, hypokrinamenē te tēn opsin pros to hēdiston meta tēs alētheias, kai tę̄ charą dēlousa tēs euergesias to megethos, kai tēn sōtērian epitachynousa, mē ti parempeson empodisę̄ tę̄ klēsei, kai lysę̄ to spoudazomenon. Kai dē symban tēnikauta pleious archiereis epi tēn Nikaian speudein, 'ivu kata tēs Areiou stōsi manias, arti tou kakou phyomenou, kai tēn theotēta temnontos, didōsi men heauton tǭ Oeǭ kai tois kēryxi tēs alētheias, kai ton pothon homologei, kai zētei parʼ autōn tēn koinēn sōtērian, hōn heis Leontios ēn 6 pany, 6 tote tēs kathʼ hēmas mētropoleōs exēgoumenos. "0 de kantautha para tēs charitos apēntēse thauma, sphodra han adikoiēn tēn charin, ei siōpę̄ parelthoimi ; martyres de ouk oligoi tou thaumatos ; Planōntai tina planēn pneumatikēn hoi tēs akri- 6eias didaskaloi, kai protopoiito mellon ē charis, kai typos hierōsynēs tę̄ katēchēsei mignytai. Ō tēs akousiou myēseōsi Epi gar gony klitheis, houtō tois logois tēs katēchēseōs katartizetai, hōste pollous tōn parontōn prophēteusai to mellon, ou tōn hypsēloterōn monon, alla kai tōn tapeinoterōn heis synesin, ouk amydrois sēmeiois pipōthentas pros to esomenon.

And if it was once a great thing for the altar that no iron was lifted up on it, nor any chisel seen or heard (for a deeper reason: everything consecrated to God must be natural and unwrought), how is it not also great on her part that holy things were honoured in silence; that she never turned her back on the venerable table, nor spat on the divine floor; that she never grasped the hand nor kissed the lips of a pagan woman, however modest otherwise and however closely related; nor shared salt, I do not say willingly but even under compulsion, with those who came from the profane and impure table; nor ever brought herself to pass by or look at a polluted house, against the law of conscience; nor defiled her ears with pagan tales or theatrical songs, nor the tongue that received and uttered divine things (for nothing unholy befits holy things); and, more wonderful than these, that she never gave way to bodily grief so far, though she was exceptionally moved even by the sufferings of strangers, that a cry of lament broke from her before the thanksgiving, or a tear fell from an eye mystically sealed, or mourning dress remained when a festival day had come, though many sorrows often befell her. For she held that a God-loving soul must subordinate everything human to the divine. [11] I pass over things more secret than these, of which God is witness, and the faithful maidservants in whom she confided such things. What concerns me perhaps does not even deserve mention, since I have proved unworthy of what was hoped; but this too was a great undertaking on her part, that she promised me to God even before my birth, not fearing the future, and dedicated me as soon as I was born. It is God’s doing that she did not altogether fail in her prayer, and that her fair offering was not rejected. Of these things some were already present, others were yet to come, growing by gradual additions. And as the sun, most pleasant when it strikes with its morning rays, is hotter and brighter with its midday ones, so she too, who from the beginning showed no small signs of piety, shone out more brightly in her last light. Then, at any rate, he who had brought her into his house had in her no small goad to piety at home. She came from above and from her ancestors God-loving and Christ-loving, and had received the inheritance of virtue as her father’s lot; not grafted, as he was, from the wild olive into the good olive. She could not bear to be unequally yoked, because of the abundance of her faith; this alone she could not endure with philosophic patience, though in other things she was the most enduring and courageous of women: to be united to God only by half, because of the estrangement of the part of herself joined to her, and that the union of the spirit was not added to the bodily union. And therefore she fell down before God night and day, asking from him the salvation of her head with many fasts and tears; and she applied herself to her husband diligently and won him over in many ways, by reproaches, admonitions, attentions, estrangements, and most of all by her own character and her fervour in devotion, by which a soul is most bent and softened, being willingly forced toward virtue. And the drop of water, always striking, was to hollow the rock and in time accomplish what was striven for, as what follows shows. [12] She asked and hoped for these things, boiling with faith rather than with youth. For no one was so confident about present things as she was about things hoped for, having learned God’s generosity by experience. For him, his reason too worked together toward salvation, gradually accepting the treatment; and a vision in dreams also worked together, by which God often benefits a soul worthy of being saved. What was the vision? Here is the sweetest part of the story for me. He seemed to sing (something he had never done before, though his wife often begged and entreated him) this part of the divine David: “I was glad when they said to me, Let us go into the house of the Lord.” The psalmody was strange to him, and with it longing entered in. And when she who had obtained her prayer heard it, she seized the moment, interpreting the vision as the sweetest of things if it were joined with its reality, showing by her joy the greatness of the benefit, and hastening his salvation, lest anything intervening should hinder the call and undo what was striven for. And as it happened that at that time several bishops were hastening to Nicaea to stand against the madness of Arius (the evil had just sprung up and was dividing the Godhead), he gives himself to God and to the heralds of the truth, confesses his longing, and asks from them the common salvation; among them was the great Leontius, then head of our metropolis. And the marvel that grace accomplished here too I would greatly wrong grace to pass over in silence; and there are not a few witnesses of it. The teachers of exactness fell into a spiritual error, grace foreshadowed the future, and a form of priesthood was mingled with the catechesis. O involuntary initiation! For, bending his knee, he was so formed by the words of the catechesis that many of those present prophesied the future, not only the more lofty in understanding but also the humbler, persuaded by no faint signs of what would be.

Exod 20:25 (allusion, high confidence) · Deut 27:5 (allusion, high confidence) · Rom 11:24 (allusion, high confidence) · 2 Cor 6:14 (allusion, high confidence) · 1 Cor 11:3 (echo, medium confidence) · Ps 122:1 (121:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Gregory describes his mother’s reverence and her prayers for her husband’s conversion, his dream of a psalm, and his admission as a catechumen by bishops travelling to Nicaea in a rite resembling ordination.

This staged ref holds sections 10–12 (“[11]”, “[12]” mark the scan’s numerals); a garbled line after “divine things” was removed. In 12, the bishops used a kneeling posture, as at ordination, when admitting him as a catechumen, which Gregory takes as a sign of his later episcopate. Leontius was bishop of Caesarea in Cappadocia. Scripture: Exod 20:25 and Deut 27:5; Rom 11:24; 2 Cor 6:14; 1 Cor 11:3 (head); Ps 122:1 (LXX 121:1).

Notes on the original text

Digital text corrected (OCR garble of ἀνδρικωτάτην; OCR junk (stray marks) removed): ‘dtvbp'tx’wtir‘qv. → ἀνδρικωτάτην,; φθεγγομένην I ’5‘, Χ- Ἰ, ‘- 1 Ὶ Ι, \A,,,\ υ --.Ι-..1. → φθεγγομένην· .

Topics: Marriage, Baptism, Catechumens and catechesis

Cite (SBL): Gregory of Nazianzus, Or. 18.10 (PG 35:996c–1000b; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-10

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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.

18.13PG 35:1000b–1004a

Μικρὸν τὸ ἐν μέσῳ, καὶ τῷ θαύματι θαῦμα συνάπτεται θ παραθήσομαι δὲ πίστῶν ἀκοαῖς τὸν λόγον ’ ψυχαῖς γὰρ βεβήλοις οὐδὶν τῶν καλῶν ἀξιόπιστον. Πρόσεισι μὶν τῇ διʼ ὕδατος ἀναγεννήσει καὶ Πνεύματος, διʼ ἧς ὁμολογοῦμεν Θεῷ τὴν τοῦ κατά Χριστὸν ἀνθρώπου μόρφωσίν τε καὶ τελείωσιν, καὶ τοῦ χοϊκοῦ πρὸς τὸ πνεῦμα μετάθεσιν καὶ ἀνάπλασινο καὶ πρόσεισι μετά θερμῆς τῆς ἐπιθυμίας, καὶ λαμπρᾶς τῆς ἐλπίδος, τῷ λουτρῷ προκαθήρας ἰαυτὸν εἷς δύναμιν, καὶ ψυχῇ καὶ σώματι καθαγνίσας πολλῷ μᾶλλον, ἢ οἱ τὰς πλάκας παρὰ Μωϋσὲως δέξασθαι μέλλοντες. Τοῖς μὶν γὰρ μέχρις ἐσθῆτος 6 ἀγνισμὸς, καὶ γαστρὸς μικρά στένωσις, καὶ σωφροσύν-η τις σχὲδιος τῷ δὲ πᾶς 6 ἐν μέσῳ βίος παρασκευὴ τῆς ἐλλάμψεως ἦν, καὶ πρὸτῆς καθάρσεως κάθαρσις ἀσφαλιζομένη τήν δωρεὰν, ’ίνα ἡ τελειότης τῇ καθαρότητι πιστευθῇ, καὶ μή κινδυνεύσῃ τὸ ἀγαθὸν ἐν ἕξει τολμώσῃ μετὰ τῆς χάριτος. Ἑξελθοντα δὲ αὐτὸν ἆκ τοῦ ὕδατος, φὼς περιαστράπτει καὶ δόξα τῆς διαθέσεως ἀξία, λεθ ἧς προσῆλθε τῷ χαρίσματι τῆς πίστεως· ἔστι μὲν οἷς καὶ τῶν ἄλλων ἐπίδηλος, οἳ τότε μὲν σιῶπῇ τὸ θαῦμα κατἑσχον, ἐξειπεῖν οὐ, θαρρήσαντες (καὶ γὰρ αὐτοῦ μόνου ταύτην εἶναι τὴν ὀψιν ἕκαστος ᾤετο), μικρὸν δὲ ὕστερον ἀλλήλοις διέδωκαν · τῷ δὲ βαπτιστῇ καὶ τελειωτῇ τοσοῦτον ἐναργής τε καὶ γνώριμος, ὥστε μηδὲ κατασχεῖν δυνηθῆναι τὸ μυστήῃιον, ἀλλὰ καὶ δημοσίᾳ ῥῆξαι φωνὴν, ὅτι τὸν ἑαυτοῦ διάδοχον τῷ πνεύματι χρίσειεν. _ λος. καὶ φωτῖ περιλαμπεται, καί γνωρίζει τὸν διωκόμενον, καὶ τήν μεγάλην διακονίαν πιστεύεται, καὶ πληροῖ τοῦ Εὐαγγελίου πᾶσαν ἀκοὴν καὶ διάνοιαν.

Mikron to en mesǭ, kai tǭ thaumati thauma synaptetai th parathēsomai de pistōn akoais ton logon ’ psychais gar bebēlois oudin tōn kalōn axiopiston. Proseisi min tę̄ diʼ hydatos anagennēsei kai Pneumatos, diʼ hēs homologoumen Theǭ tēn tou kata Christon anthrōpou morphōsin te kai teleiōsin, kai tou choïkou pros to pneuma metathesin kai anaplasino kai proseisi meta thermēs tēs epithymias, kai lampras tēs elpidos, tǭ loutrǭ prokathēras iauton heis dynamin, kai psychę̄ kai sōmati kathagnisas pollǭ mallon, ē hoi tas plakas para Mōÿseōs dexasthai mellontes. Tois min gar mechris esthētos 6 agnismos, kai gastros mikra stenōsis, kai sōphrosyn-ē tis schedios tǭ de pas 6 en mesǭ bios paraskeuē tēs ellampseōs ēn, kai protēs katharseōs katharsis asphalizomenē tēn dōrean, ’ina hē teleiotēs tę̄ katharotēti pisteuthę̄, kai mē kindyneusę̄ to agathon en hexei tolmōsę̄ meta tēs charitos. Hexelthonta de auton ak tou hydatos, phōs periastraptei kai doxa tēs diatheseōs axia, leth hēs prosēlthe tǭ charismati tēs pisteōs; esti men hois kai tōn allōn epidēlos, hoi tote men siōpę̄ to thauma kateschon, exeipein ou, tharrēsantes (kai gar autou monou tautēn einai tēn opsin hekastos ǭeto), mikron de hysteron allēlois diedōkan ; tǭ de baptistę̄ kai teleiōtę̄ tosouton enargēs te kai gnōrimos, hōste mēde kataschein dynēthēnai to mystēę̄ion, alla kai dēmosią rhēxai phōnēn, hoti ton heautou diadochon tǭ pneumati chriseien. _ los. kai phōti perilampetai, kai gnōrizei ton diōkomenon, kai tēn megalēn diakonian pisteuetai, kai plēroi tou Euangeliou pasan akoēn kai dianoian.

A short interval, and marvel is joined to marvel. I will entrust the account to the ears of the faithful, for to profane souls nothing good is credible. He comes to the regeneration through water and the Spirit, by which we confess to God the forming and perfecting of the man according to Christ, and the transfer and refashioning of the earthly into spirit; and he comes with warm desire and bright hope, having purified himself beforehand for the washing as far as he could, and sanctified himself in soul and body far more than those who were to receive the tablets from Moses. For their purification extended only to their clothing, a slight restriction of the belly, and a temporary continence; but for him the whole life in between was a preparation for the illumination, a purification before the purification, securing the gift, so that perfection might be entrusted to purity, and the good might run no risk in a disposition that presumed upon grace. And as he came up out of the water, light flashed around him, and a glory worthy of the disposition with which he approached the gift of faith. It was evident to some of the others as well, who at the time kept the marvel to themselves in silence, not daring to speak of it (for each thought the sight was his alone), but shortly afterward shared it with one another; but to the baptizer and initiator it was so clear and plain that he could not even keep the mystery to himself, but burst out publicly that he was anointing his own successor by the Spirit. [14] … is surrounded with light, recognizes the one he was persecuting, is entrusted with the great ministry, and fills every ear and mind with the gospel.

Textual problem in this passage: see the notes.

John 3:5 (allusion, high confidence) · 1 Cor 15:49 (echo, medium confidence) · Exod 19:10 (allusion, high confidence) · Acts 9:3 (allusion, high confidence) · Rom 15:19 (echo, low confidence)

Notes and citation

Summary: Gregory tells how his father prepared for baptism with great purity and how a light shone round him as he came up from the water, so that the bishop proclaimed him his successor.

Section 14 is almost wholly lost in the scan; only its last clause, about Paul (Acts 9:3–5), survives. A leaked marginal note was removed. Scripture: John 3:5; 1 Cor 15:47–49; Exod 19:10–15; Acts 9:3–5; Rom 15:19.

Notes on the original text

Digital text corrected (leaked marginal note (Greek and Migne's Latin) removed): Οἱ-τῆς ἀκριβείας διδάσκαλοι. ι( Accuratio → .

Topics: Baptism

Cite (SBL): Gregory of Nazianzus, Or. 18.13 (PG 35:1000b–1004a; trans. Sophia Scriptura, https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/gregory-nazianzen-orationes/18-13

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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.