Saturday, 22 December 2007

Καλώς ορίσατε στο Lacan blog!

Φίλε αναγνώστη,

 

Ετούτο το μπλογκ είναι λίγο αλλιώτικο. Πιο υποψιασμένο, πιο ειδικευμένο, αλλά και πιο νωχελικό…

 

Οι ρυθμοί μας εδώ θα είναι αργοί, αφού τα κείμενα που σιγά σιγά θα το εμπλουτίσουν δεν είναι -τα περισσότερα τουλάχιστον- εφήμερα, αλλά φιλοδοξούν να αποτελέσουν μόνιμη παρακαταθήκη.

 

Θέμα μας, ο Λακάν και η ψυχανάλυση, αλλά και ο γερο-Ζίγκμουντ με την παρέα του και όλοι όσοι ασχολήθηκαν ή συνεχίζουν να ασχολούνται με την ιδιόμορφη αυτή πρακτική.

 

Μια που οι εκδόσεις μας έχουν την τιμή να παρουσιάζουν ήδη το τρίτο σεμινάριο του Λακάν (Οι ψυχώσεις, 1955-56), είναι αναμενόμενο να βρει κανείς εδώ διάφορα κείμενα αναφερόμενα σε θεωρητικά, βιβλιογραφικά ή μεταφραστικά ζητήματα του εν λόγω σεμιναρίου, αλλά και άλλων γραπτών και σεμιναρίων του Λακάν.

 

Θα υπάρχουν επίσης κείμενα των μεταφραστών και των συγγραφέων της σειράς «Ψυχαναλυτικός Λόγος», είτε δημοσιευμένα σε δυσεύρετα έντυπα είτε ανέκδοτα, καθώς και χρήσιμες συνδέσεις για εκείνους που έρχονται για πρώτη φορά σε επαφή με τον ψυχαναλυτικό στοχασμό.

Ραντεβού λοιπόν τον άλλο μήνα με μια πρώτη σειρά κειμένων.

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7 inch

call function tablet pc--71HC
<DIV><IMG src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7-inch-call-function-tablet-pc-

-71HC-1337137412-0.jpg" width=80 onload=setImgSizeWH(this.src,this,80,80) height=54>
</DIV>
<DIV id=horizontal_pro_name>7 inch call function tablet pc--71HC</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>7inch Capacitive tablet PC with TV and GPS-GT-71MT<DIV style="PADDING-LEFT: 30px; WIDTH: 100px; FLOAT:

left"><IMG src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7inch-Capacitive-tablet-PC-with-TV-and-GPS-GT-

71MT-1337137045-0.jpg" width=69 onload=setImgSizeWH(this.src,this,80,80) height=80>
</DIV>
<DIV style="PADDING-TOP: 5px">
<DIV id=vertical_pro_name>7inch Capacitive tablet PC with TV and GPS-GT-71MT</DIV>
<DIV style="PADDING-TOP: 15px" id=vertical_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV></DIV>7 inch call

function tablet pc--71P
<DIV style="PADDING-LEFT: 30px; WIDTH: 100px; FLOAT: left"><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7-inch-call-function-tablet-pc--71P-1337136758-0.jpg" width=80

onload=setImgSizeWH(this.src,this,80,80) height=52>
</DIV>
<DIV style="PADDING-TOP: 5px">
<DIV id=vertical_pro_name>7 inch call function tablet pc--71P</DIV>
<DIV style="PADDING-TOP: 15px" id=vertical_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV></DIV>7 inch

full function tablet pc-GT-73D
<DIV><IMG src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7-inch-full-function-tablet-pc-

GT-73D-1337136520-0.jpg" width=80 onload=setImgSizeWH(this.src,this,80,80) height=49>
</DIV>
<DIV id=horizontal_pro_name>7 inch full function tablet pc-GT-73D</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>7 inch tablet pc--GT-

702
<DIV><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7-inch-tablet-pc--GT--702-1337136488-0.jpg" width=80

onload=setImgSizeWH(this.src,this,80,80) height=35>
</DIV>
<DIV id=horizontal_pro_name>7 inch tablet pc--GT- 702 </DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>9.7inch

windows7 tablet pc ---- GT-97
<DIV style="PADDING-LEFT: 30px; WIDTH: 100px; FLOAT: left"><IMG

src="uploadfile/ro/rubytechco/product/9.7-inch-tablet-pc/9.7inch-windows7-tablet-pc------GT-97-1336444764-0.jpg" width=100

onload=setImgSizeWH(this.src,this,80,80) height=100>
</DIV>
<DIV style="PADDING-TOP: 5px">
<DIV id=vertical_pro_name>9.7inch windows7 tablet pc ---- GT-97 </DIV>
<DIV style="PADDING-TOP: 15px" id=vertical_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV></DIV>7 inch tablet pc ---

GT-73
<DIV><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7-inch-tablet-pc-----GT-73-1336380284-0.jpg" width=100

onload=setImgSizeWH(this.src,this,80,80) height=100>
</DIV>
<DIV id=horizontal_pro_name>7 inch tablet pc --- GT-73</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc ---

GB-A10(Android 4.0)
<DIV><IMG src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc-----GB-A10(Android-4.0)-

1336379348-0.jpg" width=52 onload=setImgSizeWH(this.src,this,80,80) height=80>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc --- GB-A10(Android 4.0)</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc---

GB-A20(Android 4.0)
<DIV><IMG src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc----GB-A20(Android-4.0)-1336379331-0.jpg"

width=80 onload=setImgSizeWH(this.src,this,80,80) height=59>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc--- GB-A20(Android 4.0)</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>

[url=http://www.rubytabletpc.com/products_info/Tablet-pc----R701C-164896.html]Tablet pc -- R701C[/url]<DIV><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc----R701C-1336379313-0.jpg" width=80 onload=setImgSizeWH

(this.src,this,80,80) height=66>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R701C</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc -- R10A<DIV><IMG

src="uploadfile/ro/rubytechco/product/9.7-inch-tablet-pc/Tablet-pc----R10A-1336379294-0.jpg" width=80 onload=setImgSizeWH

(this.src,this,80,80) height=53>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R10A</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc ---

RM90
<DIV><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc-----RM90-1336379273-0.jpg" width=80 onload=setImgSizeWH

(this.src,this,80,80) height=43>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc --- RM90</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc --

R9701(Android 4.0)
<DIV><IMG src="uploadfile/ro/rubytechco/product/9.7-inch-tablet-pc/Tablet-pc----R9701(Android-4.0)-1336379223-

0.jpg" width=80 onload=setImgSizeWH(this.src,this,80,80) height=55>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R9701(Android 4.0)</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc --

R702P
<DIV><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc----R702P-1336379164-0.jpg" width=80 onload=setImgSizeWH

(this.src,this,80,80) height=55>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R702P</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc ---

RM70009
<DIV><IMG

src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc-----RM70009-1336379128-0.jpg" width=61 onload=setImgSizeWH

(this.src,this,80,80) height=80>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc --- RM70009</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc ---

RP80C
<DIV><IMG

src="uploadfile/ro/rubytechco/product/9.7-inch-tablet-pc/Tablet-pc-----RP80C-1336379101-0.jpg" width=100

onload=setImgSizeWH(this.src,this,80,80) height=100>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc --- RP80C</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc --

R822B(Android 4.0)
<DIV><IMG src="uploadfile/ro/rubytechco/product/8-inch-tablet-pc/Tablet-pc----R822B(Android-4.0)-1336379088-0.jpg"

width=70 onload=setImgSizeWH(this.src,this,80,80) height=80>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R822B(Android 4.0)</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc --

R721B(Android 4.0)
<DIV><IMG src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/Tablet-pc----R721B(Android-4.0)-1336379072-0.jpg"

width=100 onload=setImgSizeWH(this.src,this,80,80) height=100>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R721B(Android 4.0)</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>http://www.rubytabletpc.com/products_info/10-1-

windows7-tablet-pc------101W-177922.html<DIV><IMG src="uploadfile/ro/rubytechco/product/tablet-pc/10.1-windows7-tablet-pc------101W-

1336377775-0.jpg" width=80 onload=setImgSizeWH(this.src,this,80,80) height=50>
</DIV>
<DIV id=horizontal_pro_name>10.1 windows7 tablet pc ---- 101W</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>Tablet pc --

R1001B (Android 4.0)
<DIV><IMG src="uploadfile/ro/rubytechco/product/tablet-pc/Tablet-pc----R1001B-(Android-4.0)-

1328174123-0.jpg" width=80 onload=setImgSizeWH(this.src,this,80,80) height=54>
</DIV>
<DIV id=horizontal_pro_name>Tablet pc -- R1001B (Android 4.0)</DIV>
<DIV style="PADDING-TOP: 8px" id=horizontal_inq><IMG

src="http://static.yeskey.cn/templates/syn2010/images/btn27.png">
</DIV>
10.1inch dual core windows tablet pc--101W2
<div>

<img src="uploadfile/ro/rubytechco/product/10.1-inch-tablet-pc/10.1inch-dual-core-windows-tablet-

pc--101W2-1338878536-0.jpg" width="80" height="61" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">10.1inch dual core windows tablet pc--101W2</div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
7inch tablet pc--

703

<div>

<img src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7inch-tablet-pc--703-1338877842-0.jpg"

width="80" height="60" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">7inch tablet pc--703</div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
7inch tablet pc--D-

71C1

<div>

<img src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7inch-tablet-pc--D-71C1-1338876950-

1.jpg" width="80" height="53" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">7inch tablet pc--D-71C1</div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://stati
c.yeskey.cn/templates/syn2010/images/btn27.png">
</div>

7inch tablet pc--D-71C2(Call function+GPS+BT)
7inch tablet pc--D-71C2(Call function+GPS+BT)
<div>

<img src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7inch-tablet-pc--D-71C2(Call-function

-GPS-BT)-1338876564-0.jpg" width="80" height="39" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">7inch tablet pc--D-71C2(Call function+GPS+BT) </div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
7inch tablet pc--D-71C2(Call function+GPS+BT)
<div>

<img src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7inch-tablet-pc--D-71C2(Call-function

-GPS-BT)-1338876564-0.jpg" width="80" height="39" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">7inch tablet pc--D-71C2(Call function+GPS+BT) </div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
7inch tablet pc--DD-7(Call function+GPS+BT)

<div style=" width:100px; float:left; padding-left:30px">

<img src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7inch-tablet-pc--DD-7(Call-function-

GPS-BT)-1338876390-0.jpg" width="100" height="100" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div style=" padding-top:5px">
<div id="vertical_pro_name">7inch tablet pc--DD-7(Call function+GPS+BT) </div>

<div id="vertical_inq" style="padding-top:15px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>

</div>
7 inch tablet pc--

71HC

<div>

<img src="uploadfile/ro/rubytechco/product/7-inch-tablet-pc/7-inch-tablet-pc--71HC-1338875996-

0.jpg" width="80" height="54" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">7 inch tablet pc--71HC</div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
5inch tablet pc--D51(Call function+GPS+BT)
<div>

<img src="uploadfile/ro/rubytechco/product/5-inch-tablet-pc/5inch-tablet-pc--D51(Call-function-

GPS-BT)-1338875835-0.png" width="100" height="100" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">5inch tablet pc--D51(Call function+GPS+BT) </div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
9

inch tablet-D99TG(dual core,android 3.0)


<div>

<img src="uploadfile/ro/rubytechco/product/9.7-inch-tablet-pc/9-inch-tablet-D99TG(dual-core-

android-3.0)-1338259246-0.jpg" width="58" height="80" onload="setImgSizeWH(this.src,this,80,80)">

</div>
<div id="horizontal_pro_name">9 inch tablet-D99TG(dual core,android 3.0) </div>

<div id="horizontal_inq" style="padding-top:8px"><img src="http://static.yeskey.cn/templates/syn2010/images/btn27.png"></div>
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Wednesday, 24 April 2013 11:23:37 (GTB Standard Time, UTC+02:00)
| | flow958214 | | flow2953214 | | flow978526 | | flow652314 | St. Cyril of that see, while vindicating for the Church the right to fix the Canon, | flow8858410 | | flow5852698 | | flow325471 | | flow017841 | | flow5425951 | places them among the apocrypha and forbids all books to be read privately which are not read in the churches. | flow236547 | | flow9985417 | | flow9585201 | | flow954710 | | flow2749501 | In Antioch and Syria the attitude was more favourable. | flow9580326 | | flow5756921 | | flow2748410 | | flow98547018 | | flow4471025 | St. Epiphanius shows hesitation about the rank of the deuteros; | flow595847 | | | | flow017596 | | flow025649 | | flow447159 | he esteemed them, but they had not the same place as the Hebrew books in his regard. | flow326517 | | flow5894871 | | flow2365914 | | flow859741 | | flow958124 | The historian Eusebius attests the widespread doubts in his time; | flow6253014 | | flow998477 | | flow5741025 | | flow4365921 | | flow998471 | he classes them as antilegomena, or disputed writings, and, like Athanasius, places them in a class intermediate between the books received by all and the apocrypha. | flow432581 | | flow9854123 | | flow2365198 | | flow4741501 | | flow575952 | The 59th (or 60th) canon of the provincial Council of Laodicea (the authenticity of which however is contested) gives a catalogue of the Scriptures entirely in accord with the ideas of St. Cyril of Jerusalem. | flow6695213 | | flow9954715 | | flow5652134 | | flow3459512 | | flow2518741 | On the other hand, the Oriental versions and Greek manuscripts of the period are more liberal; | flow65329854 | | flow9958147 | | flow5598501 | | flow2521630 | | flow9954710 | the extant ones have all the deuterocanonicals and, in some cases, certain apocrypha. | flow5756591 | | flow5652103 | | flow5985147 | | flow9980215 | | flow958714 | The influence of Origen's and Athanasius's restricted canon naturally spread to the West. | flow695032 | | flow958178 | | flow9565021 | | flow958502 | | flow356952 | St. Hilary of Poitiers and Rufinus followed their footsteps, excluding the deuteros from canonical rank in theory, but admitting them in practice. | flow995215 | | flow8875402 | | flow6595321 | | flow451287 | | flow778596 | The latter styles them "ecclesiastical" books, but in authority unequal to the other Scriptures. | flow569521 | | flow255136 | | | | flow985063 | | flow4459851 | | flow5954751 | St. Jerome cast his weighty suffrage on the side unfavourable to the disputed books. | flow236514 | | flow45847156 | | flow595630 | | flow442587 | | flow463621 | In appreciating his attitude we must remember that Jerome lived long in Palestine, | flow4758965 | | flow659521 | | flow4503198 | | flow253014 | | flow595147 | in an environment where everything outside the Jewish Canon was suspect, and that, moreover, he had an excessive veneration for the Hebrew text, the Hebraica veritas as he called it. | flow7789654 | | flow4365298 | | flow5814751 | | flow659852 | | flow5950321 | In his famous "Prologus Galeatus", or Preface to his translation of Samuel and Kings, he declares that everything not Hebrew should be classed with the apocrypha, | flow9865147 | | flow4326518 | | flow4774596 | | flow43265247 | | flow27759847 | and explicitly says that Wisdom, Ecclesiasticus, Tobias, and Judith are not on the Canon. | flow45652901 | | flow0125897 | | flow4587014 | | flow789652 | | flow2595841 | These books, he adds, are read in the churches for the edification of the people, and not for the confirmation of revealed doctrine. | flow5495810 | | flow02595214 | | flow8475963 | | flow2552103 | | flow5652140 | An analysis of Jerome's expressions on the deuterocanonicals, | flow458957154 | | flow2552032 | | flow6548741 | | flow9562148 | | flow986541 | in various letters and prefaces, yields the following results: | flow3254896 | | flow9845710 | | flow257458 | | flow5698521 | | flow55958214 | first, he strongly doubted their inspiration; secondly, the fact that he occasionally quotes them, | flow2542698 | | flow99585214 | | flow56958214 | | flow5748541 | | flow256598 | and translated some of them as a concession to ecclesiastical tradition, | flow585417 | | flow2653984 | | flow5487458 | | flow951265 | | flow235471 | is an involuntary testimony on his part to the high standing these writings enjoyed in the Church at large, | flow256598 | | | | flow325947 | | flow584518 | | flow652147 | | flow852596 | and to the strength of the practical tradition which prescribed their readings in public worship. | flow548451 | | flow2562315 | | flow5465219 | | flow9854871 | | flow225413 | Obviously, the inferior rank to which the deuteros were relegated by authorities like Origen, Athanasius, and Jerome, | flow013269 | | | | flow356547 | | flow002659 | | flow369532 | | flow548710 | was due to too rigid a conception of canonicity, one demanding that a book, | flow250896 | | flow951753 | | flow654845 | | flow521536 | | flow995621 | to be entitled to this supreme dignity, must be received by all, | flow748510 | | flow542596 | | flow235741 | | | | flow996532 | | flow251489 | must have the sanction of Jewish antiquity, and must moreover be adapted not only to edification, | flow958417 | | flow5956321 | | flow585214 | | flow596584 | | flow958451 | but also to the "confirmation of the doctrine of the Church", to borrow Jerome's phrase. | flow958451 | | flow236594 | | flow854957 | | flow541289 | | flow9958471 | But while eminent scholars and theorists were thus depreciating the additional writings, | flow225326 | | flow995875 | | flow522361 | | | | flow277410 |the official attitude of the Latin Church, always favourable to them, | flow236541 | | flow525859 | | flow995471 | | flow032950 | | flow530692 | kept the majestic tenor of its way. Two documents of capital importance in the history of the canon constitute the first formal utterance of papal authority on the subject. | flow754102 | | flow9630256 | | flow59525 | | flow254210 | | flow585262 | The first is the so-called "Decretal of Gelasius", de recipiendis et non recipiendis libris, | flow203264 | | flow574595 | | flow650214 | | flow956201 | the essential part of which is now generally attributed to a synod convoked by Pope Damasus in the year 382. | flow325947 | | flow585021 | | flow5695047 | | flow958540 | | flow7727423 | The other is the Canon of Innocent I, sent in 405 to a Gallican bishop in answer to an inquiry. | flow659520 | | flow545369 | | flow9584514 | | flow6592157 | | flow236517 | Both contain all the deuterocanonicals, without any distinction, and are identical with the catalogue of Trent. | flow8595487 | | flow2516487 | | | | flow526157 | | flow5854159 | The African Church, always a staunch supporter of the contested books, found itself in entire accord with Rome on this question. | flow6532547 | | flow859547 | | flow8595214 | | flow653214 | | flow5854958 | Its ancient version, the Vetus Latina (less correctly the Itala), had admitted all the Old Testament Scriptures. | flow2365901 | | flow5748620 | | flow326202 | | flow542103 | | flow9514520 | St. Augustine seems to theoretically recognize degrees of inspiration; | flow9565302 | | flow5659487 | | flow5845160 | | flow2524102 | | flow5965241 | in practice he employs protos and deuteros without any discrimination whatsoever. | flow556541 | | flow0251536 | | flow5958421 | | flow6585021 | | flow5459520 | Moreover in his "De Doctrinâ Christianâ" he enumerates the components of the complete Old Testament. | flow1745602 | | flow6598541 | | flow1754210 | | flow2357418 | | flow175852 | The Synod of Hippo (393) and the three of Carthage (393, 397, and 419), in which, doubtless, Augustine was the leading spirit, | flow25652159 | | flow9875410 | | flow2365941 | | flow2514578 | | flow9580215 | found it necessary to deal explicitly with the question of the Canon, and drew up identical lists from which no sacred books are excluded. | flow3565210 | | flow8595417 | | flow5784158 | | flow95032614 | | flow5487501 | These councils base their canon on tradition and liturgical usage. | flow5523069 | | flow9802147 | | flow5215987 | | flow9560321 | | flow5470215 | For the Spanish Church valuable testimony is found in the work of the heretic Priscillian, "Liber de Fide et Apocryphis"; | flow59585214 | | flow9658251 | | flow5458521 | | flow9965021 | | flow336201 | it supposes a sharp line existing between canonical and uncanonical works, and that the Canon takes in all the deuteros. | flow448523 | | flow436593 | | flow774158 | | flow9956325 | This period exhibits a curious exchange of opinions between the West and the East, | flow5695214 | | flow4741596 | | flow753621 | | flow236521 | | flow5474500 | while ecclesiastical usage remained unchanged, at least in the Latin Church. | flow3206598 | | flow252147 | | flow995632 | | flow575421 | | flow236581 | During this intermediate age the use of St. Jerome's new version of the Old Testament (the Vulgate) became widespread in the Occident. | flow252012 | | flow965321 | | flow474518 | | flow956231 | | flow5958147 | With its text went Jerome's prefaces disparaging the deuterocanonicals, and under the influence of his authority the West began to distrust these and to show the first symptoms of a current hostile to their canonicity. | flow6595321 | | flow2513264 | | flow998632 | | flow125470 | | flow2653298 | | flow6592514 | On the other hand, the Oriental Church imported a Western authority which had canonized the disputed books, viz., the decree of Carthage, | flow5852140 | | flow3623521 | | flow525487 | | flow236591 | | flow225147 | and from this time there is an increasing tendency among the Greeks to place the deuteros on the same level with the others--a tendency, however, due more to forgetfulness of the old distinction than to deference to the Council of Carthage. | flow9965320 | | flow5958471 | | flow6598521 | | flow236547 | | flow963265 | The result of this tendency among the Greeks was that about the beginning of the twelfth century they possessed a canon identical with that of the Latins, | flow547145 | | flow0285951 | | flow9565214 | | flow99586521 | | flow2365201 | except that it took in the apocryphal III Machabees. | flow985104 | | flow5852104 | | flow565210 | | flow958471 | | flow9565214788 | That all the deuteros were liturgically recognized in the Greek Church at the era of the schism in the ninth century, | flow9585214 | | flow635147 | | flow956214 | | flow59585214 | is indicated by the "Syntagma Canonum" of Photius. | flow956254 | | flow9585415 | | flow9632654 | | flow251475 | | flow5958521 | In the Latin Church, all through the Middle Ages we find evidence of hesitation about the character of the deuterocanonicals. | flow362514 | | flow9585214 | | flow5695214 | | flow98547156 | | flow362514 | There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, | flow9565225 | | flow9585214 | | flow95853210 | | flow0215470 | | flow52585321 | while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, | flow250639057 | | flow023659870 | | flow8502147 | | flow956320 | | flow9985014 | and among those we note St. Thomas Aquinas. | flow23659547 | | flow523026 | | flow9857410 | | flow2545852 | | flow653029 | Few are found to unequivocally acknowledge their canonicity. | flow9852147 | | flow9585214 | | flow59563215 | | flow5842147 | | flow956528 | | flow9963252 | The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. | flow548592 | | flow235147 | | flow2500147 | | flow362059 | | flow987410 | The chief cause of this phenomenon in the West is to be sought in the influence, direct and indirect, of St. Jerome's depreciating Prologus. | flow5259521 | | flow659521 | | flow9985471 | | flow2526158 | | flow9856320 | The compilatory "Glossa Ordinaria" was widely read and highly esteemed as a treasury of sacred learning during the Middle Ages; | flow6521478 | | flow232520 | | flow4473520 | | flow9963025 | | flow5845217 | it embodied the prefaces in which the Doctor of Bethlehem had written in terms derogatory to the deuteros, | flow5802514 | | flow4365281 | | flow575214 | | flow4715871 | | flow6529851 | and thus perpetuated and diffused his unfriendly opinion. | flow9658214 | | flow9653214 | | flow958147 | | flow9965320 | | flow5520147 | And yet these doubts must be regarded as more or less academic. | flow739580 | | flow479510 | | flow95632 | | flow352107 | | flow859147 | The countless manuscript copies of the Vulgate produced by these ages, | flow9854201 | | flow478520 | | flow996302 | | flow474185 | | flow565201 | with a slight, probably accidental, exception, uniformly embrace the complete Old Testament Ecclesiastical usage and Roman tradition held firmly to the canonical equality of all parts of the Old Testament. | flow462514 | | flow958214 | | flow69632 | | flow271405 | | flow459501 | There is no lack of evidence that during this long period the deuteros were read in the churches of Western Christendom. | flow6639501 | | flow595840 | | flow478519 | | | | flow956521 | | flow958514 | As to Roman authority, the catalogue of Innocent I appears in the collection of ecclesiastical canons sent by Pope Adrian I to Charlemagne, | flow536259 | | flow985478 | | flow652148 | | flow959514 | | flow584748 | and adopted in 802 as the law of the Church in the Frankish Empire; | flow595833 | | flow0025147 | | flow8745921 | | flow956214 | | flow9562147 | Nicholas I, writing in 865 to the bishops of France, appeals to the same decree of Innocent as the ground on which all the sacred books are to be received. | flow7485321 | | flow6592158 | | flow9958471 | | | | flow4452036 | | flow652481 | In 1442, during the life, and with the approval, of this Council, Eugenius IV issued several Bulls, or decrees, with a view to restore the Oriental schismatic bodies to communion with Rome, | flow4754816 | | flow9854610 | | flow5623147 | | flow9585210 | | flow6521489 | and according to the common teaching of theologians these documents are infallible statements of doctrine. | flow9852056 | | flow54124778 | | flow956230 | | flow6524589 | | flow9584510 |The "Decretum pro Jacobitis" contains a complete list of the books received by the Church as inspired, | flow65235410 | | flow4785410 | | flow956214 | | | | flow9958114 | | flow5845216 | but omits, perhaps advisedly, the terms canon and canonical. | flow6532517 | | flow9958510 | | flow65259541 | | flow65021478 | | flow55014698 | The Council of Florence therefore taught the inspiration of all the Scriptures, but did not formally pass on their canonicity. | flow3456912 | | flow32651487 | | flow99562518 | | flow5845140 | | flow96521547 | It was the exigencies of controversy that first led Luther to draw a sharp line between the books of the Hebrew Canon and the Alexandrian writings. | flow65925147 | | flow9562150 | | flow952361 | | | | flow9036254 | In his disputation with Eck at Leipzig, in 1519, when his opponent urged the well-known text from II Machabees in proof of the doctrine of purgatory, | flow124781 | | flow5261309 | | flow9845715 | | flow5856219 | | flow55952187 | Luther replied that the passage had no binding authority since the books was outside the Canon. | flow5695214 | | flow5269514 | | flow2395147 | | flow9652514 | | flow256257 | In the first edition of Luther's Bible, 1534, the deuteros were relegated, as apocrypha, to a separate place between the two Testaments. | flow5261548 | | flow336259 | | flow9851478 | | flow251564 | | flow852598 | To meet this radical departure of the Protestants, and as well define clearly the inspired sources from which the Catholic Faith draws its defence, | flow6532069 | | flow5418748 | | flow56321584 | | flow652547 | the Council of Trent among its first acts solemnly declared as "sacred and canonical" all the books of the Old and New Testaments | flow228865 | | flow653148 | | flow4785415 | | flow3252104 | | flow5485410 |"with all their parts as they have been used to be read in the churches, and as found in the ancient vulgate edition". | flow2365487 | | flow523057 | | flow995610 | | flow778451 | | flow5265214 | During the deliberations of the Council there never was any real question as to the reception of all the traditional Scripture. | flow362594 | | flow478741 | | flow125140 | | flow252546 | | flow5954187 | Neither--and this is remarkable--in the proceedings is there manifest any serious doubt of the canonicity of the disputed writings. | flow852036 | | | | flow6549587 | | flow8741105 | | flow252036 | | flow321649 | In the mind of the Tridentine Fathers they had been virtually canonized, | flow4518470 | | flow2523698 | | flow954165 | | flow2523214 | | flow6529154 | by the same decree of Florence, and the same Fathers felt especially bound by the action of the preceding ecumenical synod. | flow478595 | | flow562159 | | flow585410 | | flow326520 | | flow259548 | The Council of Trent did not enter into an examination of the fluctuations in the history of the Canon. | flow987403 | | | | flow2254102 | | flow3652145 | | flow6598541 | | flow252123 | Neither did it trouble itself about questions of authorship or character of contents. | flow654784 | | flow475196 | | flow3965214 | | flow2548741 | | flow5854212 | True to the practical genius of the Latin Church, it based its decision on immemorial tradition as manifested in the decrees of previous councils and popes, | flow9965321 | | flow2747541 | | flow5258546 | | flow9369521 | | flow2574812 | and liturgical reading, relying on traditional teaching and usage to determine a question of tradition. | flow9653210 | | flow2569542 | | flow6548541 | | | | flow2565984 | | flow9584651 | The Tridentine catalogue has been given above. | flow9653214 | | flow025148 | | flow958520 | | flow653214 | | flow0147896 | The great constructive Synod of Trent had put the sacredness and canonicity of the whole traditional Bible forever beyond the permissibility of doubt on the part of Catholics. | flow582104 | | flow695804 | | flow695203 | | flow958410 | | flow205148 | By implication it had defined that Bible's plenary inspiration also. | flow6592502 | | flow636590 | | flow548102 | | | | flow326202 | | flow6360251 | The Vatican Council took occasion of a recent error on inspiration to remove any lingering shadow of uncertainty on this head; | flow521025 | | flow650298 | | flow952014 | | flow025948 | | flow0259487 | it formally ratified the action of Trent and explicitly defined the Divine inspiration of all the books with their parts. | flow2056290 | | flow958410 | | flow632054 | | flow052562 | | flow958410 | | flow652014 | The Catholic New Testament, as defined by the Council of Trent, | flow985950 | | flow320514 | | | | flow563290 | | flow0147896 | | flow9652014 | The Catholic New Testament, as defined by the Council of Trent, does not differ, as regards the books contained, from that of all Christian bodies at present. | flow965203 | | flow320214 | | flow9562014 | | flow6502148 | | flow958502 | Like the Old Testament, the New has its deuterocanonical books and portions of books, their canonicity having formerly been a subject of some controversy in the Church. | flow202619 | | flow952014 | | flow250261 | | flow3260215 | | flow250214 | | flow230269 | These are for the entire books: the Epistle to the Hebrews, that of James, the Second of St. Peter, the Second and Third of John, Jude, and Apocalypse; | flow025948 | | flow958015 | | flow065984 | | flow936514 | | | | flow259417 | giving seven in all as the number of the New Testament contested books. | flow995201 | | flow321405 | | | | flow525620 | | flow9659201 | | flow202615 | The formerly disputed passages are three: the closing section of St. Mark's Gospel, xvi, 9-20 about the apparitions of Christ after the Resurrection; | flow147152 | | flow362032 | | flow521047 | | flow965985 | | flow995206 | the verses in Luke about the bloody sweat of Jesus (22:43-44); the Pericope Adulteræ, or narrative of the woman taken in adultery (John 7:53-8:11). | flow352147 | | flow5848741 | | | | flow251620 | | flow321450 | | flow526159 | Since the Council of Trent it is not permitted for a Catholic to question the inspiration of these passages. | flow9854871 | | flow362059 | | | | flow985201 | | flow521987 | | flow620321 |The idea of a complete and clear-cut canon of the New Testament existing from the beginning, | flow5290147 | | flow963201 | | flow845917 | | flow55630142 | | flow4794853 | that is from Apostolic times, has no foundation in history. | flow956215 | | flow958524 | | flow265214 | | flow9956214 | | flow8859215 | The Canon of the New Testament, like that of the Old, | | | flow963654 | | flow9584514 | | flow996244 | | flow362504 | | flow6980214 | is the result of a development, of a process at once stimulated by disputes with doubters, both within and without the Church, | flow635254 | | flow885947 | | flow958501 | | flow653214 | | | | flow8591450 | and retarded by certain obscurities and natural hesitations, and which did not reach its final term until the dogmatic definition of the Tridentine Council. | | | flow632514 | | flow9584741 | | flow653219 | | flow552651 | Those writings which possessed the unmistakable stamp and guarantee of Apostolic origin must from the very first have been specially prized and venerated, | flow985079 | | flow653201 | | flow595204 | | flow595026 | | flow321450 | and their copies eagerly sought by local Churches and individual Christians of means, | flow226596 | | flow733751 | | flow963062 | | flow5490321 | | flow905147 | in preference to the narratives and Logia, or Sayings of Christ, | | | flow930214 | | flow520649 | | flow987051 | | flow625149 | | flow586501 | coming from less authorized sources. Already in the New Testament itself there is some evidence of a certain diffusion of canonical books: II Peter, iii, 15, 16, | flow563201 | | flow5620487 | | flow859504 | | flow9502316 | supposes its readers to be acquainted with some of St. Paul's Epistles; | flow575482 | | flow3250123 | | flow99032047 | | flow475485 | | flow502698 | St. John's Gospel implicitly presupposes the existence of the Synoptics (Matthew, Mark, and Luke). | flow32140 | | flow95163 | | flow609014 | | flow632514 | | flow63251 | There are no indications in the New Testament of a systematic plan for the distribution of the Apostolic compositions, | flow958470 | | flow950145 | | | | flow9506231 | | flow645815 | | flow958547 | any more than there is of a definite new Canon bequeathed by the Apostles to the Church, or of a strong self-witness to Divine inspiration. | flow251326 | | flow956214 | | flow521547 | | flow995154 | | flow32614 | Nearly all the New Testament writings were evoked by particular occasions, or addressed to particular destinations. | flow65248 | | flow97135 | | flow25203 | | flow24163 | | flow95487 | | flow59481 | But we may well presume that each of the leading Churches--Antioch, Thessalonica, Alexandria, Corinth, Rome--sought by exchanging with other Christian communities to add to its special treasure, | | | flow63952 | | flow548147 | | flow98521 | | flow603159 | | flow6906214 | and have publicly read in its religious assemblies all Apostolic writings which came under its knowledge. | flow58506187 | | | | flow6501224 | | flow85852 | | flow656532 | | flow471410 | It was doubtless in this way that the collections grew, and reached completeness within certain limits, | flow2520321 | | flow546532 | | | | flow9584752 | | flow326210 | | flow254163 | but a considerable number of years must have elapsed (and that counting from the composition of the latest book) before all the widely separated Churches of early Christendom possessed the new sacred literature in full. | flow652547 | | flow998736 | | flow394452 | | flow2514740 | | flow354814 | And this want of an organized distribution, secondarily to the absence of an early fixation of the Canon, | flow950847 | | flow528520 | | flow441590 | | flow963021 | | flow523059 | left room for variations and doubts which lasted far into the centuries. | flow87415 | | flow652158 | | flow958471 | | flow632584 | | flow9854871 | But evidence will presently be given that from days touching on those of the last Apostles there were two well defined bodies of sacred writings of the New Testament, | flow59155 | | flow956325 | | flow845147 | | flow936959 | | flow778514 | which constituted the firm, irreducible, universal minimum, and the nucleus of its complete Canon: | flow465328 | | flow978152 | | flow465354 | | flow435424 | | flow228863 | these were the Four Gospels, as the Church now has them, and thirteen Epistles of St. Paul--the Evangelium and the Apostolicum. | flow4486032 | | | | flow015847 | | flow980326 | | flow364154 | | flow875418 | Before entering into the historical proof for this primitive emergence of a compact, nucleative Canon, | flow63508 | | flow9852104 | | flow495630 | | flow580251 | | flow77863|it is pertinent to briefly examine this problem: | | flow436018 | | flow82514 | | | | flow36259 | | flow97841 | During the formative period what principle operated in the selection of the New Testament writings and their recognition as Divine?--Theologians are divided on this point. | flow635018 | | flow825649 | | flow9532047 | | flow9563214 | | flow478960 | This view that Apostolicity was the test of the inspiration during the building up of the New Testament canon, | flow958214 | | flow958624 | | flow498671 | | flow469521 | | flow6365021 | is favoured by the many instances where the early Fathers base the authority of a book on its Apostolic origin, | flow460441 | | flow478520 | | flow236159 | | flow536954 | | flow251847 | and by the truth that the definitive placing of the contested books on the New Testament catalogue coincided with their general acceptance as of Apostolic authorship. | flow2056198 | | flow903624 | |



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|and my Beginning has good auspices. Let us then keep the Festival with | seem greater, by various pretexts | Oration 1 On Easter and His Reluctance. | I. It is the Day of the Resurrection | splendour, Isaiah 66:5 and let us embrace one another. Let us say Brethren, even to those who hate us; much | more to those who have |done or suffered anything out of love for us. Let us forgive all offenses for the | Resurrection's sake: | let us give one another pardon, I for the noble tyranny which I have suffered (for I can now | call it noble); and | you who exercised it, if you had cause to blame my tardiness; for perhaps this tardiness may be | more precious in | God's sight than the haste of others. For it is a good thing even to hold back from God for a | little while, as did | the great Moses of old, Exodus 4:10 and Jeremiah Jeremiah 1:6 later on; and then to run | readily to Him | when He calls, as did Aaron Exodus 4:27 and Isaiah, Isaiah 1:6 so only both be done in a dutiful | spirit;— the former | because of his own want of strength; the latter because of the Might of Him That calls. | II. A Mystery anointed me | I withdrew a little while at a Mystery, as much as was needful to examine myself; | now I come in with | a Mystery, bringing with me the Day as a good defender of my cowardice and weakness; that | He Who today | rose again from the dead may renew me also by His Spirit; and, clothing me with the new Man, | may give me to | His New Creation, to those who are begotten after God, as a good modeller and teacher for | Christ, willingly |both dying with Him and rising again with Him. | Yesterday the Lamb | was slain and the door-posts were anointed, and Egypt bewailed her Firstborn, and | the Destroyer passed | us over, and the Seal was dreadful and reverend, and we were walled in with the Precious | Blood. Today | we have clean escaped from Egypt and from Pharaoh; and there is none to hinder us from | keeping a Feast | to the Lord our God— the Feast of our Departure; or from celebrating that Feast, not in the old | leaven of malice | and wickedness, but in the unleavened bread of sincerity and truth, 1 Corinthians 5:8 carrying | | | with us nothing | of ungodly and Egyptian leaven. IV. Yesterday I was crucified with Him; today I am | glorified with Him | yesterday I died with Him; today I am quickened with Him; yesterday I was buried with | Him; today I rise | with Him. But let us offer to Him Who suffered and rose again for us— you will think perhaps | that I am going to | say gold, or silver, or woven work or transparent and costly stones, the mere passing material | of earth, that | remains here below, and is for the most part always possessed by bad men, slaves of the world and of | the Prince of | the world. Let us offer ourselves, the possession most precious to God, and most fitting; let us | give back to | the Image what is made after the Image. Let us recognize our Dignity; let us honour our Archetype; | let us know the | power of the Mystery, and for what Christ died. V. Let us become like Christ, since Christ became | like us. Let us | become God's for His sake, since He for ours became Man. He assumed the worse that He might give | us the better; |He became poor that we through His poverty might be rich; 2 Corinthians 8:9 He took upon | Him the form of a | servant that we might receive back our liberty; He came down that we might be exalted; He was | tempted that we | might conquer; He was dishonoured that He might glorify us; He died that He might save us; He | ascended that He | might draw to Himself us, who were lying low in the Fall of sin. Let us give all, offer all, to | Him Who gave | Himself a Ransom and a Reconciliation for us. But one can give nothing like oneself, | understanding the Mystery, | and becoming for His sake all that He became for ours. VI. As you see, He offers you a Shepherd | for this is what your | Good Shepherd, who lays down his life for his sheep, is hoping and praying for, and he asks from | you his subjects; | and he gives you himself double instead of single, and makes the staff of his old age a | staff for your spirit | And he adds to the inanimate temple a living one; to that exceedingly beautiful and heavenly | shrine, this poor | and small one, yet to him of great value, and built too with much sweat and many labours. Would | that I could say | it is worthy of his labours. And he places at your disposal all that belongs to him (O great | generosity!— or it would be | truer to say, O fatherly love!) his hoar hairs, his youth, the temple, the high | priest, the testator, the | heir, the discourses which you were longing for; and of these not such as are vain and | poured out into the air, | and which reach no further than the outward ear; but those which the Spirit writes and | engraves on tables | of stone, or of flesh, not merely superficially graven, nor easily to be rubbed off, but | marked very deep, not | with ink, but with grace. VII. These are the gifts given you by this | august Abraham, |this honourable and reverend Head, this Patriarch, this Restingplace of all good, this Standard of | virtue, this Perfection | of the Priesthood, who today is bringing to the Lord his willing Sacrifice, his only Son | him of the promise | Do you on your side offer to God and to us obedience to your Pastors, dwelling in a place | of herbage, and being | fed by water of refreshment; knowing your Shepherd well, and being known by him; | John 10:14 and following | when he calls you as a Shepherd frankly through the door; but not following a | stranger climbing up | into the fold like a robber and a traitor; nor listening to a strange voice when such would | take you away by | stealth and scatter you from the truth on mountains, Ezekiel 34:6 and in deserts, and pitfalls, | and places which the | Lord does not visit; and would lead you away from the sound Faith in the Father, the Son, | and the Holy Ghost, | the One Power and Godhead, Whose Voice my sheep always heard (and may they | always hear it) | but with deceitful and corrupt words would tear them from their true Shepherd. From which | may we all be kept, | Shepherd and flock, as from a poisoned and deadly pasture; guiding and being guided | far away from it, | that we may all be one in Christ Jesus our Lord, now and unto the heavenly rest. To Whom be | the glory and the might |for ever and ever. Amen. Oration 2 - It is generally agreed that this oration was not intended | for oral delivery. Its object | was to explain and defend S. Gregory's recent conduct, which had been severely | criticised by his friends | at Nazianzus. He had been recalled by his father probably during the year A.D.. 361 | from Pontus, where | he had spent several years in monastic seclusion with his friend S. Basil. His father, | not content with his | son's presence at home as a support for his declining years, and feeling assured of his fitness | for the sacred office, had | proceeded, with the loudly expressed approval of the congregation, in spite of | Gregory's reluctance, | to ordain him to the priesthood on Christmas Day A.D. 361. S. Gregory, even after the lapse | of many years, speaks | of his ordination as an act of tyranny, and at the time, stung almost to madness, as an | | | ox by a gadfly, rushed | away again to Pontus, to bury in its congenial solitude, consoled by an intimate friend's | deep sympathy, his wounded feelings. | Before long the sense of duty reasserted itself, and he returned to his | post at his father's | side before Easter A.D. 362. On Easter day he delivered his first Oration before a | congregation whose scantiness | marked the displeasure with which the people of Nazianzus had viewed his | conduct. Accordingly he | set himself to supply them in this Oration with a full explanation of the motives which | had led to his retirement. | At the same time, as the secondary title of the Oration shows, he has supplied an | exposition of the | obligations and dignity of the Priestly Office which has been drawn upon by all later writers on | the subject. S. Chrysostom | in his well-known treatise, S. Gregory the Great in his Pastoral Care, and Bossuet in | his panegyric on S. Paul | have done little more than summarise the material or develop the considerations | contained in this eloquent | and elaborate dissertation. In Defence of His Flight to Pontus, and His Return, | After His Ordination | to the Priesthood, with an Exposition of the Character of the Priestly Office. 1. | I have been defeated, | and own my defeat. I subjected myself to the Lord, and prayed unto Him. Let the most | blessed David | supply my exordium, or rather let Him Who spoke in David, and even now yet speaks through | him. For indeed | the very best order of beginning every speech and action, is to begin from God, and to end in | God. As to the cause | , either of my original revolt and cowardice, in which I got me away far off, and remained | away from you for | a time, which perhaps seemed long to those who missed me; or of the present gentleness and | change of mind, | in which I have given myself up again to you, men may think and speak in different ways, | according to the hatred | or love they bear me, on the one side refusing to acquit me of the charges alleged, on the | other giving me a | hearty welcome. For nothing is so pleasant to men as talking of other people's business, | especially under the | influence of affection or hatred, which often almost entirely blinds us to the truth. I will, | however, myself, | unabashed, set forth the truth, and arbitrate with justice between the two parties, which | accuse or gallantly defend | us, by, on the one side, accusing myself, on the other, undertaking my own defence. | 2. Accordingly, that |my speech may proceed in due order, I apply myself to the question which arose first, | that of cowardice. | For I cannot endure that any of those who watch with interest the success, or the contrary, of | my efforts, should be | put to confusion on my account, since it has pleased God that our affairs should be of | some consequence to | Christians, so I will by my defence relieve, if there be any such, those who have already | suffered; for it is | well, as far as possible, and as reason allows, to shrink from causing, through our sin or | suspicion, any offense | or stumbling-block to the community: inasmuch as we know how inevitably even | those who offend one | of the little ones Matthew 18:6 will incur the severest punishment at the hands of Him | who cannot lie. | 3. For my present position is due, my good people, not to inexperience and ignorance, nay indeed, that | I may boast myself | a little, 2 Corinthians 11:16 neither is it due to contempt for the divine laws and ordinances. | Now, just as in the | body there is one member which rules and, so to say, presides, while another is ruled over | and subject; so too | in the churches, God has ordained, according either to a law of equality, which admits of an | order of merit, or | to one of providence, by which He has knit all together, that those for whom such treatment is | beneficial, should |be subject to pastoral care and rule, and be guided by word and deed in the path of duty; | while others should | be pastors and teachers, Ephesians 4:11 for the perfecting of the church, those, I mean, who | surpass the majority | in virtue and nearness to God, performing the functions of the soul in the body, and of | the intellect in the soul | in order that both may be so united and compacted together, that, although one is | lacking and another | is pre-eminent, they may, like the members of our bodies, be so combined and knit | together by the harmony | of the Spirit, as to form one perfect body, really worthy of Christ Himself, our Head. Ephesians 4:15 | 4. I am aware then that | anarchy and disorder cannot be more advantageous than order and rule, either to other | creatures or to men | ; nay, this is true of men in the highest possible degree, because the interests at stake in | their case are greater; | since it is a great thing for them, even if they fail of their highest purpose— to be free | from sin— to attain | at least to that which is second best, restoration from sin. Since this seems right and just, it | is, I take it, equally | wrong and disorderly that all should wish to rule, and that no one should accept it. For if all | men were to shirk | this office, whether it must be called a ministry or a leadership, the fair fullness Ephesians 1:23 | of the Church would | be halting in the highest degree, and in fact cease to be fair. And further, where, and by | whom would God | be worshipped among us in those mystic and elevating rites which are our greatest and | most precious privilege, | if there were neither king, nor governor, nor priesthood, nor sacrifice, Hosea 3:4 nor all | those highest offices | to the loss of which, for their great sins, men were of old condemned in consequence of their disobedience? | 5. Nor indeed | is it strange or inconsistent for the majority of those who are devoted to the study of divine | things, to ascend | to rule from being ruled, nor does it overstep the limits laid down by philosophy, or involve | disgrace; any more | than for an excellent sailor to become a lookout-man, and for a lookout-man, who has | successfully kept watch | over the winds, to be entrusted with the helm; or, if you will, for a brave soldier to be | | | made a captain, | and a good captain to become a general, and have committed to him the conduct of the whole | campaign. Nor | again, as perhaps some of those absurd and tiresome people may suppose, who judge of others' | feelings by their own | was I ashamed of the rank of this grade from my desire for a higher. I was not so ignorant | either of its divine | greatness or human low estate, as to think it no great thing for a created nature, to approach | in however slight | degree to God, Who alone is most glorious and illustrious, and surpasses in purity every | nature, material and immaterial | alike. 6. What then were my feelings, and what was the reason of my disobedience? For to most men I | did not at the time seem | consistent with myself, or to be such as they had known me, but to have undergone some | deterioration, and to exhibit | greater resistance and self-will than was right. And the causes of this you have long | been desirous to hear. | First, and most important, I was astounded at the unexpectedness of what had occurred, | as people are terrified | by sudden noises; and, losing the control of my reasoning faculties, my self-respect, which | | | had hitherto controlled | me, gave way. In the next place, there came over me an eager longing for the blessings of | calm and retirement, | of which I had from the first been enamoured to a higher degree, I imagine, than any other | student of letters, | and which amidst the greatest and most threatening dangers I had promised to God, and of | which I had also had | so much experience, that I was then upon its threshold, my longing having in consequence | been greatly kindled, | so that I could not submit to be thrust into the midst of a life of turmoil by an arbitrary | act of oppression, | and to be torn away by force from the holy sanctuary of such a life as this. | 7. For nothing | seemed to me so desirable as to close the doors of my senses, and, escaping from the flesh and the | world, collected within | myself, having no further connection than was absolutely necessary with human | affairs, and speaking | to myself and to God, 1 Corinthians 14:28 to live superior to visible things, ever | preserving in myself | the divine impressions pure and unmixed with the erring tokens of this lower world, and | both being, | and constantly growing more and more to be, a real unspotted mirror of God and divine things, as | light is added to light | , and what was still dark grew clearer, enjoying already by hope the blessings of the world to | | | come, roaming about | with the angels, even now being above the earth by having forsaken it, and stationed on | high by the Spirit. | If any of you has been possessed by this longing, he knows what I mean and will sympathise | with my feelings at | that time. For, perhaps, I ought not to expect to persuade most people by what I say, since they | are unhappily disposed | to laugh at such things, either from their own thoughtlessness, or from the influence of | men unworthy of the | promise, who have bestowed upon that which is good an evil name, calling philosophy | nonsense, aided by envy | and the evil tendencies of the mob, who are ever inclined to grow worse: so that they | are constantly occupied | with one of two sins, either the commission of evil, or the discrediting of good. | 8. I was influenced | besides by another feeling, whether base or noble I do not know, but I will speak out to you | all my secrets. | I was ashamed of all those others, who, without being better than ordinary people, nay, it is a | great thing if they | be not worse, with unwashen hands, Mark 7:5 as the saying runs, and uninitiated souls, | intrude into the most | sacred offices; and, before becoming worthy to approach the temples, they lay claim | to the sanctuary, and | they push and thrust around the holy table, as if they thought this order to be a means of | livelihood, instead of | a pattern of virtue, or an absolute authority, instead of a ministry of which we must give | account. In fact they | are almost more in number than those whom they govern; pitiable as regards piety, and | unfortunate in their dignity; | so that, it seems to me, they will not, as time and this evil alike progress, have any | | | one left to rule, when | all are teachers, instead of, as the promise says, taught of God, and all prophesy, so that | even Saul is among | the prophets, according to the ancient history and proverb. For at no time, either now | or in former days, | amid the rise and fall of various developments, has there ever been such an abundance, as | now exists among | Christians, of disgrace and abuses of this kind. And, if to stay this current is beyond our | powers, at any rate | it is not the least important duty of religion to testify the hatred and shame we feel for it. | 9. Lastly, there is a matter | more serious than any which I have mentioned, for I am now coming to the finale of the | question: and I |will not deceive you; for that would not be lawful in regard to topics of such moment. I did not, | nor do I now, think | myself qualified to rule a flock or herd, or to have authority over the souls of men. For in | their case it is |sufficient to render the herd or flock as stout and fat as possible; and with this object the | neatherd and shepherd | | Comforter, even the spirit | will look for well watered and rich pastures, and will drive his charge from pasture to | pasture, and allow | them to rest, or arouse, or recall them, sometimes with his staff, most often with his pipe; and | with the exception | of occasional struggles with wolves, or attention to the sickly, most of his time will be | devoted to the oak | and the shade and his pipes, while he reclines on the beautiful grass, and beside the cool | water, and shakes down | his couch in a breezy spot, and ever and anon sings a love ditty, with his cup by his side, | and talks to his bullocks | or his flock, the fattest of which supply his banquets or his pay. But no one ever | has thought of the | virtue of flocks or herds; for indeed of what virtue are they capable? Or who has regarded their | advantage as more important | than his own pleasure? 10. But in the case of man, hard as it is for him to | learn how to submit | to rule, it seems far harder to know how to rule over men, and hardest of all, with this rule of | ours, which leads | them by the divine law, and to God, for its risk is, in the eyes of a thoughtful man, | proportionate to its height | and dignity. For, first of all, he must, like silver or gold, though in general circulation | in all kinds of seasons |and affairs, never ring false or alloyed, or give token of any inferior matter, needing | further refinement in the fire; | 1 Corinthians 3:12 or else, the wider his rule, the greater evil he will be. Since the | injury which | extends to many is greater than that which is confined to a single individual. | 11. For it is not | so easy to dye deeply a piece of cloth, or to impregnate with odours, foul or the reverse, whatever | comes near to them; | nor is it so easy for the fatal vapour, which is rightly called a pestilence, to infect the air, and | through the air | to gain access to living being, as it is for the vice of a superior to take most speedy possession of | | | his subjects, and | that with far greater facility than virtue its opposite. For it is in this that wickedness especially | has the advantage | over goodness, and most distressing it is to me to perceive it, that vice is something attractive | and ready at hand, | and that nothing is so easy as to become evil, even without any one to lead us on to it; | while the attainment | of virtue is rare and difficult, even where there is much to attract and encourage us. And it | is this, I think, which | the most blessed Haggai had before his eyes, in his wonderful and most true figure: | — Ask the priests | concerning the law, saying: If holy flesh borne in a garment touch meat or drink or vessel, | will it sanctify | what is in contact with it? And when they said No; ask again if any of these things touch what is | unclean, does it not | at once partake of the pollution? For they will surely tell you that it does partake of it, and | does not continue | clean in spite of the contact. 12. What does he mean by this? As I take it, that | goodness can with difficulty | gain a hold upon human nature, like fire upon green wood; while most men are | ready and disposed | to join in evil, like stubble, I mean, ready for a spark and a wind, which is easily kindled and | consumed from its dryness | . For more quickly would any one take part in evil with slight inducement to its full | extent, than in good |which is fully set before him to a slight degree. For indeed a little wormwood most | quickly imparts its | bitterness to honey; while not even double the quantity of honey can impart its sweetness to | wormwood: and the | withdrawal of a small pebble would draw headlong a whole river, though it would be difficult | for the strongest dam | to restrain or stay its course. 13. This then is the first point in what we have said, | which it is right | for us to guard against, viz.: being found to be bad painters of the charms of virtue, and still more, | if not, perhaps, | models for poor painters, poor models for the people, or barely escaping the proverb, that we | undertake to heal | others Luke 4:23 while ourselves are full of sores. 14. In the second place, although a man has kept | himself pure from sin, | even in a very high degree; I do not know that even this is sufficient for one who is to instruct | others in virtue. | For he who has received this charge, not only needs to be free from evil, for evil is, in the eyes of | most of those under | his care, most disgraceful, but also to be eminent in good, according to the command, | Depart from evil | and do good. And he must not only wipe out the traces of vice from his soul, but also | inscribe better ones, | so as to outstrip men further in virtue than he is superior to them in dignity. He should | know no limits in | goodness or spiritual progress, and should dwell upon the loss of what is still beyond him, | rather than the gain | of what he has attained, and consider that which is beneath his feet a step to that | which comes next: | and not think it a great gain to excel ordinary people, but a loss to fall short of what we ought | to be: and to measure | his success by the commandment and not by his neighbours, whether they be evil, or to | some extent proficient | in virtue: and to weigh virtue in no small scales, inasmuch as it is due to the Most High, | from Whom are all things, | and to Whom are all things. Romans 11:35 - 15. Nor must he suppose that the same things are | suitable to all | , just as all have not the same stature, nor are the features of the face, nor the nature of animals, | nor the qualities | of soil, nor the beauty and size of the stars, in all cases the same: but he must consider base | conduct a fault in | a private individual, and deserving of chastisement under the hard rule of the law; while in the | case of a ruler or | leader it is a fault not to attain to the highest possible excellence, and always make progress | in goodness, if indeed | he is, by his high degree of virtue, to draw his people to an ordinary degree, not by the | force of authority, | but by the influence of persuasion. For what is involuntary apart from its being the result of | oppression, is neither | meritorious nor durable. For what is forced, like a plant violently drawn aside by our | hands, when set free | , returns to what it was before, but that which is the result of choice is both most legitimate | and enduring, for | it is preserved by the bond of good will. And so our law and our lawgiver enjoin upon us | most strictly that we | should tend the flock not by constraint but willingly. 1 Peter 5:2 - 16. But granted that a man is free from vice, | and has reached |the greatest heights of virtue: I do not see what knowledge or power would justify him in venturing | upon this office. | For the guiding of man, the most variable and manifold of creatures, seems to me in very| deed to be the art | of arts and science of sciences. Any one may recognize this, by comparing the work of the | physician of souls | with the treatment of the body; and noticing that, laborious as the latter is, ours is more | laborious, and of more | consequence, from the nature of its subject matter, the power of its science, and the | object of its exercise. | The one labours about bodies, and perishable failing matter, which absolutely must be | dissolved and undergo | its fate, Genesis 3:19 even if upon this occasion by the aid of art it can surmount the | disturbance within itself, | being dissolved by disease or time in submission to the law of nature, since it cannot | rise above its own limitations. | 17. The other is concerned with the soul, which comes from God and is divine, and partakes of the | heavenly nobility | , and presses on to it, even if it be bound to an inferior nature. Perhaps indeed there are other reasons | also for this | , which only God, Who bound them together, and those who are instructed by God in such | mysteries, can know, | but as far as I, and men like myself can perceive, there are two: one, that it may inherit the | glory above by |means of a struggle and wrestling Ephesians 6:12 with things below, being tried as gold in | the fire 1 Peter 1:7 |by things here, and gain the objects of our hope as a prize of virtue, and not merely as the | gift of God. | This, indeed, was the will of Supreme Goodness, to make the good even our own, not only | because sown in our nature, | but because cultivated by our own choice, and by the motions of our will, free to | act in either direction. |The second reason is, that it may draw to itself and raise to heaven the lower nature, by | gradually freeing it |from its grossness, in order that the soul may be to the body what God is to the soul, itself | leading on the matter | which ministers to it, and uniting it, as its fellow-servant, to God. 18. Place and time and age and season and | the like are the subjects | of a physician's scrutiny; he will prescribe medicines and diet, and guard against things injurious, | that the desires of the sick | may not be a hindrance to his art. Sometimes, and in certain cases, he will make use of | the cautery or the knife | or the severer remedies; but none of these, laborious and hard as they may seem, is so | difficult as the diagnosis | and cure of our habits, passions, lives, wills, and whatever else is within us, by | banishing from our compound | nature everything brutal and fierce, and introducing and establishing in their | stead what is gentle | and dear to God, and arbitrating fairly between soul and body; not allowing the superior | to be overpowered | by the inferior, which would be the greatest injustice; but subjecting to the ruling and | leading power that | which naturally takes the second place: as indeed the divine law enjoins, which is most | excellently imposed | on His whole creation, whether visible or beyond our ken. 19. This further point does not escape me, that | the nature of all these | objects of the watchfulness of the physician remains the same, and does not evolve out of itself any | crafty opposition, | or contrivance hostile to the appliances of his art, nay, it is rather the treatment which | modifies its subject | matter, except where some slight insubordination occurs on the part of the patient, which | it is not difficult | to prevent or restrain. But in our case, human prudence and selfishness, and the want of | training and inclination | to yield ready submission are a very great obstacle to advance in virtue, amounting | almost to an armed | resistance to those who are wishful to help us. And the very eagerness with which we should | lay bare our sickness | to our spiritual physicians, we employ in avoiding this treatment, and show our bravery | by struggling against | what is for our own interest, our skill in shunning what is for our health. 20. For we either hide away our sin, cloaking | it over in the depth | of our soul, like some festering and malignant disease, as if by escaping the notice of men we could | escape the mighty eye | of God and justice. Or else we allege excuses in our sins, by devising pleas in defence | of our falls | , or tightly closing our ears, like the deaf adder that stops her ears, we are obstinate in refusing to | hear the voice | of the charmer, and be treated with the medicines of wisdom, by which spiritual sickness is | healed. Or, lastly, | those of us who are most daring and self-willed shamelessly brazen out our sin before those | who would heal it, | marching with bared head, as the saying is, into all kinds of transgression. O what | madness, if there | be no term more fitting for this state of mind! Those whom we ought to love as our benefactors | we keep off, | as if they were our enemies, hating those who reprove in the gates, and abhorring the righteous | word; Amos 5:10 | and we think that we shall succeed in the war that we are waging against those who are well | disposed to us by doing | ourselves all the harm we can, like men who imagine they are consuming the flesh of | others when they | are really fastening upon their own. 21. For these reasons I allege that our office | as physicians | far exceeds in toilsomeness, and consequently in worth, that which is confined to the | body; and further, | because the latter is mainly concerned with the surface, and only in a slight degree investigates | the causes which | are deeply hidden. But the whole of our treatment and exertion is concerned with the hidden | man of the heart, | 1 Peter 3:4 and our warfare is directed against that adversary and foe within us, who uses | ourselves as his | weapons against ourselves, and, most fearful of all, hands us over to the death of sin. In | opposition then, | to these foes we are in need of great and perfect faith, and of still greater co-operation on the | part of God, |and, as I am persuaded, of no slight countermanoeuvring on our own part, which must | manifest itself | both in word and deed, if ourselves, the most precious possession we have, are to be duly tended | and cleansed and made | as deserving as possible. 22. To turn however to the ends in view in each of | these forms of healing | for this point is still left to be considered, the one preserves, if it already exists, the | health and good habit | of the flesh, or if absent, recalls it; though it is not yet clear whether or not these will be for | the advantage of | those who possess them, since their opposites very often confer a greater benefit on those | who have them, | just as poverty and wealth, renown or disgrace, a low or brilliant position, and all other | circumstances, which | are naturally indifferent, and do not incline in one direction more than in another, | produce a good or bad | effect according to the will of, and the manner in which they are used by the persons | who experience them. | But the scope of our art is to provide the soul with wings, to rescue it from the world | and give it to God, | and to watch over that which is in His image, Genesis 1:26 if it abides, to take it by the hand, if | it is in danger, | or restore it, if ruined, to make Christ to dwell in the heart Ephesians 3:17 by the Spirit: and, in | short, to deify | and bestow heavenly bliss upon, one who belongs to the heavenly host. 23. This is the wish of our schoolmaster | Galatians 3:24 the law | of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end | Hebrews 12:2 of the spiritual law | of the emptied Godhead, Philippians 2:7 of the assumed flesh, Hebrews 2:14 | of the novel union | between God and man, one consisting of two, and both in one. This is why God was | united to the flesh | by means of the soul, and natures so separate were knit together by the affinity to each of the | element which mediated | between them: so all became one for the sake of all, and for the sake of one, our | progenitor, the soul | because of the soul which was disobedient, the flesh because of the flesh which co-operated | with it and shared | in its condemnation, Christ, Who was superior to, and beyond the reach of, sin, | because of Adam, | who became subject to sin. 24. This is why the new was substituted for the old, Hebrews 8:8-13 | why He Who suffered | was for suffering recalled to life, why each property of His, Who was | above us, was interchanged | with each of ours, why the new mystery took place of the dispensation, due to | loving kindness | which deals with him who fell through disobedience. This is the reason for the generation and | the virgin | for the manger and Bethlehem; the generation on behalf of the creation, the virgin on behalf of the | woman, Genesis | 2:7 Bethlehem Luke 2:7 because of Eden, the manger because of the garden, small and | visible things on behalf | of great and hidden things. This is why the angels Luke 2:14 glorified first the heavenly, | then the earthly | , 1 Corinthians 15:49 why the shepherds saw the glory over the Lamb and the Shepherd, why the | star led the Magi | to worship and offer gifts, Matthew 2:9, 11 in order that idolatry might be destroyed. This is | why Jesus was baptized | and received testimony from above, and fasted, Matthew 4:2 and was tempted, and | overcame him | who had overcome. This is why devils were cast out, Matthew 10:7-8 and diseases healed, and | the mighty preaching | was entrusted to, and successfully proclaimed by men of low estate. 25. This is why the heathen rage and | the peoples imagine vain things; | why tree is set over against tree, John 19:17 hands against hand, the one stretched out in self | indulgence, the one | , Genesis 3:6-23 the others in generosity; the one unrestrained, the others fixed by nails, Matthew 27:35 | expelling Adam, the other | reconciling the ends of the earth. This is the reason of the lifting up to | atone for the fall | and of the gall for the tasting, and of the thorny crown for the dominion of evil, and of death | for death, and of darkness for | the sake of light, and of burial for the return to the ground, and of resurrection | for the sake of resurrection. | All these are a training from God for us, and a healing for our weakness, restoring the | old Adam to the place | whence he fell, and conducting us to the tree of life, from which the tree of knowledge | estranged us, when partaken | of unseasonably, and improperly. 26. Of this healing we, who are set over others, | are the ministers and fellow-labourers | for whom it is a great thing to recognise and heal their own passions and | sicknesses: or rather, not really | a great thing, only the viciousness of most of those who belong to this order | has made me say so: | but a much greater thing is the power to heal and skilfully cleanse those of others, to | the advantage both of those | who are in want of healing and of those whose charge it is to heal. 27. Again, the healers of our | bodies will have their labours | and vigils and cares, of which we are aware; and will reap a harvest of pain for themselves from the | distresses of others, as one | of their wise men said; and will provide for the use of those who need them, both | the results of their own labours | and investigations, and what they have been able to borrow from others: and | they consider none, even | of the minutest details, which they discover, or which elude their search, as having | other than an important | influence upon health or danger. And what is the object of all this? That a man may live | some days longer on the earth, | though he is possibly not a good man, but one of the most depraved, for whom it | had perhaps been better | , because of his badness, to have died long ago, in order to be set free from vice, the most | serious of sicknesses. But | suppose he is a good man, how long will he be able to live? Forever? Or what will | he gain from life here | , from which it is the greatest of blessings, if a man be sane and sensible, to seek to be set free? | 28. But we, upon whose | efforts is staked the salvation of a soul, a being blessed and immortal, and destined | for undying chastisement | or praise, for its vice or virtue—what a struggle ought ours to be, and how great skill | do we require to treat, | or get men treated properly, and to change their life, and give up the clay to the spirit. | For men and women | , young and old, rich and poor, the sanguine and despondent, the sick and whole, rulers and | ruled, the wise and ignorant | the cowardly and courageous, the wrathful and meek, the successful and | failing, do not require | the same instruction and encouragement. 29. And if you examine more closely, | how great is the distinction | between the married and the unmarried, and among the latter between hermits and those who live | together in community, between | those who are proficient and advanced in contemplation and those | who barely hold on the | straight course, between townsfolk again and rustics, between the simple and the| designing, between men of business | and men of leisure, between those who have met with reverses and those | who are prosperous | and ignorant of misfortune. For these classes differ sometimes more widely from each | other in their desires and | passion than in their physical characteristics; or, if you will, in the mixtures and | blendings of the elements | of which we are composed, and, therefore, to regulate them is no easy task. 30. | As then the same medicine | and the same food are not in every case administered to men's bodies, but a | difference is made according | to their degree of health or infirmity; so also are souls treated with varying | instruction and guidance. | To this treatment witness is borne by those who have had experience of it. Some are | led by doctrine, others | trained by example; some need the spur, others the curb; some are sluggish and hard to | rouse to the good, and must | be stirred up by being smitten with the word; others are immoderately fervent | in spirit, with impulses | difficult to restrain, like thoroughbred colts, who run wide of the turning post, | and to improve them | the word must have a restraining and checking influence. 31. Some | are benefited by praise, | others by blame, both being applied in season; while if out of season, or | unreasonable, they are injurious | ; some are set right by encouragement, others by rebuke; some, when taken to | task in public, others, | when privately corrected. For some are wont to despise private admonitions, but are | recalled to their senses | by the condemnation of a number of people, while others, who would grow | | | reckless under reproof openly | given, accept rebuke because it is in secret, and yield obedience in return for | 32. Upon some it is needful | to keep a close watch, even in the minutest details, because if they think they are | unperceived (as they would | contrive to be), they are puffed up with the idea of their own wisdom. Of others | it is better to take | no notice, but seeing not to see, and hearing not to hear them, according to the proverb, that | we may not drive them | to despair, under the depressing influence of repeated reproofs, and at last to utter | recklessness, when they have | lost the sense of self-respect, the source of persuasiveness. In some cases we | must even be angry, without | feeling angry, or treat them with a disdain we do not feel, or manifest despair, | though we do not really | despair of them, according to the needs of their nature. Others again we must treat | with condescension and lowliness | aiding them readily to conceive a hope of better things. Some it is often | more advantageous to conquer | — by others to be overcome, and to praise or deprecate, in one case | wealth and power, in another | poverty and failure. 33. For our treatment does not correspond with virtue | and vice, one of which |is most excellent and beneficial at all times and in all cases, and the other most evil and | harmful; and, instead of | one and the same of our medicines invariably proving either most wholesome or | most dangerous in the same | cases— be it severity or gentleness, or any of the others which we have | enumerated— in some cases | it proves good and useful, in others again it has the contrary effect, according, I | | | suppose, as time and | circumstance and the disposition of the patient admit. Now to set before you the | distinction between all these | things, and give you a perfectly exact view of them, so that you may in brief | comprehend the medical art | , is quite impossible, even for one in the highest degree qualified by care and skill: | but actual experience and practice | are requisite to form a medical system and a medical man. 34. This, however, I take to | be generally admitted | — that just as it is not safe for those who walk on a lofty | tight rope to lean | to either side, for even though the inclination seems slight, it has no slight consequences, | but their safety depends | upon their perfect balance: so in the case of one of us, if he leans to either side, | whether from vice or ignorance | , no slight danger of a fall into sin is incurred, both for himself and those who | are led by him. But we | must really walk in the King's highway, Numbers 20:17 and take care not to turn aside | from it either to the right | hand or to the left, Proverbs 4:27 as the Proverbs say. For such is the case with our | passions, and such in this | matter is the task of the good shepherd, if he is to know properly the souls of his | flock, and to guide | them according to the methods of a pastoral care which is right and just, and worthy of our true Shepherd. | 35. In regard to the distribution | of the word, to mention last the first of our duties, of that divine and exalted | word, which everyone now | is ready to discourse upon; if anyone else boldly undertakes it and supposes it | within the power of every | man's intellect, I am amazed at his intelligence, not to say his folly. To me indeed it | | | seems no slight task | , and one requiring no little spiritual power, to give in due season Luke 12:42 to each his | portion of the word, | , and to regulate with judgment the truth of our opinions, which are concerned with such | subjects as the world | or worlds, matter, soul, mind, intelligent natures, better or worse, providence which | holds together and guides | the universe, and seems in our experience of it to be governed according to some | principle, but one which | is at variance with those of earth and of men. 36. Again, they are concerned| with our original constitution, | and final restoration, the types of the truth, the covenants, the first and second coming of Christ, | His incarnation, sufferings and dissolution |, with the resurrection, the last day, the judgment and recompense, | whether sad or glorious; | I, to crown all, with what we are to think of the original and blessed Trinity. Now this | involves a very great risk | to those who are charged with the illumination of others, if they are to avoid | contracting their doctrine to |a single Person, from fear of polytheism, and so leave us empty terms, if we | suppose the Father and the Son | and the Holy Spirit to be one and the same Person only: or, on the other hand, | severing It into three, either | foreign and diverse, or disordered and unprincipled, and, so to say, opposed | divinities, thus falling from | the opposite side into an equally dangerous error: like some distorted plant if | bent far back in the opposite | direction. 37. For, amid the three infirmities in regard to theology, | atheism, Judaism, and polytheism | , one of which is patronised by Sabellius the Libyan, another by Arius of | | | Alexandria, and the third | by some of the ultra-orthodox among us, what is my position, can I avoid whatever in | these three is noxious | , and remain within the limits of piety; neither being led astray by the new analysis and | synthesis into the atheism |of Sabellius, to assert not so much that all are one as that each is nothing, for things | which are transferred and | pass into each other cease to be that which each one of them is, of that we have an | unnaturally compound deity |, like those mythical creatures, the subject of a picturesque imagination: nor | again, by alleging a plurality | of severed natures, according to the well named madness of Arius, | becoming involved in a | Jewish poverty, and introducing envy into the divine nature, by limiting the Godhead to | The Unbegotten One | alone, as if afraid that our God would perish, if He were the Father of a real God of | equal nature: nor again, | by arraying three principles in opposition to, or in alliance with, each other, | introducing the Gentile plurality | of principles from which we have escaped? 38. It is necessary neither to be so devoted | to the Father, as to rob Him | of His Fatherhood, for whose Father would He be, if the Son were separated and estranged | from Him, by being ranked | with the creation, (for an alien being, or one which is combined and confounded | with his father, and, for | the sense is the same, throws him into confusion, is not a son); nor to be so devoted | to Christ, as to neglect | to preserve both His Sonship, (for whose son would He be, if His origin were not | referred to the Father?) | and the rank of the Father as origin, inasmuch as He is the Father and Generator; for | He would be the origin | of petty and unworthy beings, or rather the term would be used in a petty and | unworthy sense, if He | were not the origin of Godhead and goodness, which are contemplated in the Son and | the Spirit: the former being the Son | and the Word, the latter the proceeding and indissoluble Spirit. For both | the Unity of the Godhead | must be preserved, and the Trinity of Persons confessed, each with His own property. | 39. A suitable and | worthy comprehension and exposition of this subject demands a discussion of | greater length than the | present occasion, or even our life, as I suppose, allows, and, what is more, both now | and at all times, the aid | of the Spirit, by Whom alone we are able to perceive, to expound, or to embrace, the | truth in regard to God. | For the pure alone can grasp Him Who is pure and of the same disposition as | himself; and I have | now briefly dwelt upon the subject, to show how difficult it is to discuss such important | questions, especially before | a large audience, composed of every age and condition, and needing like an | instrument of many strings, | to be played upon in various ways; or to find any form of words able to edify | them all, and illuminate | them with the light of knowledge. For it is not only that there are three | sources from which danger springs, | understanding, speech, and hearing, so that failure in one, if not in all, | is infallibly certain; | for either the mind is not illuminated, or the language is feeble, or the hearing, | not having been cleansed | , fails to comprehend, and accordingly, in one or all respects, the truth must be | maimed: but further, what | makes the instruction of those who profess to teach any other subject so easy | and acceptable— viz. | the piety of the audience— on this subject involves difficulty and danger. | 40. For having undertaken | to contend on behalf of God, the Supreme Being, and of salvation, and of the primary | hope of us all, the more | fervent they are in the faith, the more hostile are they to what is said, supposing that a | submissive spirit indicates, | not piety, but treason to the truth, and therefore they would sacrifice anything rather | than their private convictions | and the accustomed doctrines in which they have been educated. I am now | | | referring to those who | are moderate and not utterly depraved in disposition, who, if they have erred in | regard to the truth, have | erred from piety, who have zeal, though not according to knowledge, Romans 10:2 | who will possibly be | of the number of those not excessively condemned, and not beaten with many | stripes, Luke 12:47 because | it is not through vice or depravity that they have failed to do the will of their | Lord; and these perchance | would be persuaded and forsake the pious opinion which is the cause of their | hostility, if some reason | either from their own minds, or from others, were to take hold of them, and at a critical | moment, like iron from flint, | strike fire from a mind which is pregnant and worthy of the light, for thus a | little spark would quickly | kindle the torch of truth within it. 41. But what is to be said of those who, from vain glory | or arrogance, speak unrighteousness | against the most High, arming themselves with the insolence of Jannes | and Jambres, 2 Timothy 3:8 | not against Moses, but against the truth, and rising in opposition to sound | doctrine? Or of the third class | , who through ignorance and, its consequence, temerity, rush headlong against | every form of doctrine in | swinish fashion, and trample under foot the fair pearls of the truth? | 42. What again of those | who come with no private idea, or form of words, better or worse, in regard to God, but | listen to all kinds of doctrines | and teachers, with the intention of selecting from all what is best and safest, in | reliance upon no better | judges of the truth than themselves? They are, in consequence, borne and | | | turned about here and there | by one plausible idea after another, and, after being deluged and trodden down by | all kinds of doctrine, | Ephesians 4:14 and having rung the changes on a long succession of teachers and | formulæ;, which they throw | to the winds as readily as dust, their ears and minds at last are wearied out, and, O | what folly! They become | equally disgusted with all forms of doctrine, and assume the wretched character of | deriding and despising our faith | as unstable and unsound; passing in their ignorance from the teachers to | the doctrine: as if anyone | whose eyes were diseased, or whose ears had been injured, were to complain of the | sun for being dim and | not shining, or of sounds for being inharmonious and feeble. 43. Accordingly, to impress the | truth upon a soul when it is | still fresh, like wax not yet subjected to the seal, is an easier task than inscribing pious doctrine on the top | of inscriptions— I mean | wrong doctrines and dogmas — with the result that the former are confused and | thrown into disorder by | the latter. It is better indeed to tread a road which is smooth and well trodden than one | which is untrodden and rough, | or to plough land which has often been cleft and broken up by the plough: but a | soul to be written upon | should be free from the inscription of harmful doctrines, or the deeply cut | marks of vice: otherwise | the pious inscriber would have a twofold task, the erasure of the former impressions | and the substitution of others | which are more excellent, and more worthy to abide. So numerous are they whose | wickedness is shown | , not only by yielding to their passions, but even by their utterances, and so numerous | the forms and characters | of wickedness, and so considerable the task of one who has been entrusted | with this office of educating | and taking charge of souls. Indeed I have omitted the majority of the details, lest | | | my speech should be | unnecessarily burdensome. 44. If anyone were to undertake to tame and train an | animal of many forms | and shapes, compounded of many animals of various sizes and degrees of tameness | and wildness, his principal | task, involving a considerable struggle, would be the government of so | extraordinary and heterogeneous a nature | , since each of the animals of which it is compounded would, | according to its nature | or habit, be differently affected with joy, pleasure or dislike, by the same words, or | food, or stroking with the hand, or whistling | or other modes of treatment. And what must the master of such | an animal do, but show | himself manifold and various in his knowledge, and apply to each a treatment suitable | for it, so as successfully | to lead and preserve the beast? And since the common body of the church is composed | of many different characters | and minds, like a single animal compounded of discordant parts, it is absolutely | necessary that its ruler | should be at once simple in his uprightness in all respects, and as far as possible | manifold and varied in | his treatment of individuals, and in dealing with all in an appropriate and suitable manner. | 45. For some need | to be fed with the milk of the most simple and elementary doctrines, viz., those who are in | habit babes and, so | to say, new-made, and unable to bear the manly food of the word: nay, if it were | presented to them beyond | their strength, they would probably be overwhelmed and oppressed, owing to the | inability of their mind, | as is the case with our material bodies, to digest and appropriate what is offered to it, | | | and so would lose even their | original power. Others require the wisdom which is spoken among the perfect, | 1 Corinthians 2:6 and the | higher and more solid food, since their senses have been sufficiently exercised to | discern Hebrews 5:14 truth | and falsehood, and if they were made to drink milk, and fed on the vegetable diet | of invalids, Romans 14:2 | they would be annoyed. And with good reason, for they would not be strengthened | according to Christ, nor | make that laudable increase, which the Word produces in one who is rightly fed, by | making him a perfect man | and bringing him to the measure of spiritual stature. Ephesians 4:13 | 46. And who is sufficient | for these things? For we are not as the many, able to corrupt 2 Corinthians 2:16-17 | the word of truth, and mix | the wine, Isaiah 1:22 which makes glad the heart of man, with water, mix, that is, | our doctrine with what is | common and cheap, and debased, and stale, and tasteless, in order to turn the | adulteration to our profit, | and accommodate ourselves to those who meet us, and curry favor with everyone, | becoming ventriloquists and chatterers, | who serve their own pleasures by words uttered from the earth, and | sinking into the earth, and, | to gain the special good will of the multitude, injuring in the highest degree, nay, | ruining ourselves, and shedding |the innocent blood of simpler souls, which will be required at our hands. | 47. Besides, we are aware | that it is better to offer our own reins to others more skilful than ourselves, than, | while inexperienced, to guide | the course of others, and rather to give a kindly hearing than stir an untrained | | | tongue; and after a discussion | of these points with advisers who are, I fancy, of no mean worth, and, at any | rate, wish us well, we preferred | to learn those canons of speech and action which we did not know, rather than | undertake to teach them | in our ignorance. For it is delightful to have the reasoning of the aged come to one | even until the depth | of old age, able, as it is, to aid a soul new to piety. Accordingly, to undertake the training | of others before being sufficiently | trained oneself, and to learn, as men say, the potter's art on a wine-jar, that | is, to practise ourselves in | piety at the expense of others' souls seems to me to be excessive folly or excessive | rashness— folly, if we are not | even aware of our own ignorance; rashness, if in spite of this knowledge we venture on the task. | 48. Nay, the wiser of | the Hebrews tell us that there was of old among the Hebrews a most excellent and | praiseworthy law, that every age | was not entrusted with the whole of Scripture, inasmuch as this would not be | the more profitable course, | since the whole of it is not at once intelligible to everyone, and its more recondite | parts would, by their apparent | meaning, do a very great injury to most people. Some portions therefore, whose | exterior is unexceptionable, | are from the first permitted and common to all; while others are only entrusted to | those who have attained | their twenty-fifth year, viz., such as hide their mystical beauty under a mean- | looking cloak, to be the | reward of diligence and an illustrious life; flashing forth and presenting itself only | to those whose mind | has been purified, on the ground that this age alone can be superior to the body, and | properly rise from the letter | to the spirit. 49. Among us, however, there is no boundary line | between giving and receiving | instruction, like the stones of old between the tribes within and beyond the | Jordan: nor is a certain | part entrusted to some, another to others; nor any rule for degrees of experience; but the | | | matter has been so disturbed | and thrown into confusion, that most of us, not to say all, almost before we have | lost our childish curls | and lisp, before we have entered the house of God, before we know even the names of | the Sacred Books, before we | have learned the character and authors of the Old and New Testaments: (for my | | | present point is not | our want of cleansing from the mire and marks of spiritual shame which our viciousness has | contracted) if, I say, we |have furnished ourselves with two or three expressions of pious authors, and that by | hearsay, not by study; | if we have had a brief experience of David, or clad ourselves properly in a cloaklet, or are | wearing at least a philosopher's |girdle, or have girt about us some form and appearance of piety— phew! | How we take the chair | and show our spirit! Samuel was holy even in his swaddling-clothes: 1 Samuel 2:11 we | are at once wise teachers, | of high estimation in Divine things, the first of scribes and lawyers; we ordain | ourselves men of heaven | and seek to be called Rabbi by men; Matthew 23:7 the letter is nowhere, everything is | to be understood spiritually | and our dreams are utter drivel, and we should be annoyed if we were not lauded | to excess. This is the case | with the better and more simple of us: what of those who are more spiritual and | noble? After frequently condemning | us, as men of no account, they have forsaken us, and abhor fellowship with | | | impious people such as we are. | 50. Now, if we were to speak gently to one of them, advancing, as follows, step by step in argument: | Tell me, my good sir, | do you call dancing anything, and flute-playing? Certainly, they would say. What then of | wisdom and being wise, | which we venture to define as a knowledge of things divine and human? This also | they will admit. Are then | these accomplishments better than and superior to wisdom, or wisdom by far better | than these? Better even | than all things, I know well that they will say. Up to this point they are judicious. Well, | | | dancing and flute-playing | require to be taught and learned, a process which takes time, and much toil in | the sweat of the brow, | and sometimes the payment of fees, and entreaties for initiation, and long absence from | home, and all else which | must be done and borne for the acquisition of experience: but as for wisdom, which | is chief of all things, | and holds in her embrace everything which is good, so that even God himself | prefers this title to all the | names which He is called; are we to suppose that it is a matter of such slight | consequence, and so accessible, | that we need but wish, and we would be wise? It would be utter folly to do so. | If we, or any learned | and prudent man, were to say this to them, and try by degrees to cleanse them from their | error, it would be sowing upon | rocks, Luke 8:6 and speaking to ears of men who will not hear: Sirach 25:9 | so far are they from being | even wise enough to perceive their own ignorance. And we may rightly, in my | opinion, apply to them | the saying of Solomon: There is an evil which I have seen under the sun, Ecclesiastes | 10:5 a man wise in his own | conceit; Proverbs 26:12 and a still greater evil is to charge with the instruction of | others a man who is not | even aware of his own ignorance. 51. This is a state of mind which demands, in special | degree, our tears and groans, | and has often stirred my pity, from the conviction that imagination robs us in | | | great measure of reality, | and that vain glory is a great hindrance to men's attainment of virtue. To heal and | stay this disease needs a Peter | or Paul, those great disciples of Christ, who in addition to guidance in word | and deed, received their grace, | and became all things to all men, that they might gain all. 1 Corinthians 9:22 But | for other men like ourselves | , it is a great thing to be rightly guided and led by those who have been charged | with the correction and setting | right of things such as these. 52. Since, however, I have mentioned Paul, and men | like him, I will, with your permission, | pass by all others who have been foremost as lawgivers, prophets, or | leaders, or in any similar office | — for instance, Moses, Aaron, Joshua, Elijah, Elisha, the Judges, Samuel, | David, the company of Prophets, | John, the Twelve Apostles, and their successors, who with many toils and | labors exercised their authority, | each in his own time; all these I pass by, to set forth Paul as the witness to my | | | assertions, and for us to consider | by his example how important a matter is the care of souls, and whether it | | | requires slight attention and | little judgment. But that we may recognize and perceive this, let us hear what Paul | himself says of Paul. | 53. I say nothing of his labours, his watchings, his sufferings in hunger and thirst, in cold and| nakedness, his assailants from without, | his adversaries within. I pass over the persecutions, councils, prisons, bonds, | accusers, tribunals, the daily and | hourly deaths, the basket, the stonings, beatings with rods, the travelling | about, the perils by land and sea | , the deep, the shipwrecks, the perils of rivers, perils of robbers, perils | from his countrymen, perils | among false brethren, the living by his own hands, the gospel without charge, the | being a spectacle to both angels | and men, set in the midst between God and men to champion His cause, | and to unite them to Him, | and make them His own peculiar people, Titus 2:14 beside those things that are | without. 2 Corinthians 11:28-29 | For who could worthily detail these matters, the daily pressure, the | individual solicitude, the care of | all the churches, the universal sympathy, and brotherly love? Did anyone | stumble, Paul also was weak; | did another suffer scandal, it was Paul who was on fire. 54. What of the | laboriousness of his teaching? | The manifold character of his ministry? His loving kindness? | And on the other hand | his strictness? And the combination and blending of the two; in such wise that | his gentleness should not enervate, | nor his severity exasperate? He gives laws for slaves and masters, | | | Ephesians 6:5, 9 rulers and ruled, | Romans 13:1-3 husbands and wives, parents and children, Ephesians 6:1-4 | marriage and celibacy, self-discipline | and indulgence, wisdom and ignorance, circumcision and uncircumcision, | Christ and the world, | the flesh and the spirit. Galatians 5:16 On behalf of some he gives | thanks, others he upbraids. | Some he names his joy and crown, Philippians 4:1 others he charges with folly. | Galatians 3:1 Some who hold | a straight course he accompanies, sharing in their zeal; others he checks, | who are going wrong. | At one time he excommunicates, 1 Corinthians 5:5 at another he confirms his love; 2 Corinthians 2:8 | at one time he grieves, | at another rejoices; at one time he feeds with milk, at another he | handles mysteries; at one time | he condescends, at another he raises to his own level; at one time he | threatens a rod, at another | he offers the spirit of meekness; at one time he is haughty toward the lofty, at | another lowly toward the lowly. | Now he is least of the apostles, now he offers a proof of Christ speaking in | him; 2 Corinthians 13:3 now | he longs for departure and is being poured forth as a libation, now he thinks it | more necessary for their sakes | to abide in the flesh. For he seeks not his own interests, but those of his children, | 1 Corinthians 10:33 whom he has | begotten in Christ by the gospel. This is the aim of all his spiritual authority, | in everything to neglect | his own in comparison with the advantage of others. 55. He glories in his infirmities and | distresses. He takes pleasure | in the dying of Jesus, as if it were a kind of ornament. He is lofty in carnal things, he rejoices in | things spiritual; he is not | rude in knowledge, 2 Corinthians 11:6 and claims to see in a mirror, darkly. 1 Corinthians 13:12| He is bold in spirit, | and buffets his body, throwing it as an antagonist. What is the lesson | and instruction he would thus | impress upon us? Not to be proud of earthly things, or puffed up by knowledge, | or excite the flesh against the spirit | . He fights for all, prays for all, is jealous for all, is kindled on behalf of all, | whether without law, or under the law | ; a preacher of the Gentiles, 2 Timothy 1:11 a patron of the Jews. He | even was exceedingly bold | on behalf of his brethren according to the flesh, Romans 9:3 if I may myself be | | | bold enough to say so, | in his loving prayer that they might in his stead be brought to Christ. What | magnanimity! What fervor of spirit! | He imitates Christ, who became a curse for us, Galatians 3:13 who took | our infirmities and bore our | sicknesses; Matthew 8:17 or, to use more measured terms, he is ready, next to | Christ, to suffer anything | , even as one of the ungodly, for them, if only they be saved. 56. Why should I | enter into detail? He lived | not to himself, but to Christ and his preaching. He crucified the | world to himself, Galatians 6:14 | and being crucified to the world and the things which are seen, he thought | all things little, Philippians 3:8 | and too small to be desired; even though from Jerusalem and round about | unto Illyricum Romans 15:19 | he had fully preached the Gospel, even though he had been prematurely caught | up to the third heaven, | and had a vision of Paradise, and had heard unspeakable words. Such was Paul, and | everyone of like spirit with him. | But we fear that, in comparison with them, we may be foolish princes of | Zoan, Isaiah 19:11 or extortioners, | who exact the fruits of the ground, or falsely bless the people: and further | make themselves happy, | and confuse the way of your feet, or mockers ruling over you, or children in | authority, immature in mind, | not even having bread and clothing enough to be rulers over any; or prophets | teaching lies, or rebellious princes, |deserving to share the reproach of their elders for the straitness of the | | | famine, or priests very far | from speaking comfortably to Jerusalem, according to the reproaches and protests | urged by Isaiah, who | was purged by the Seraphim with a live coal. 57. Is the undertaking then so serious and | laborious to a sensitive and | sad heart— a very rottenness to the bones Proverbs 14:30 of a sensible man: while the danger is | slight, and a fall not worth | consideration? Nay the blessed Hosea inspires me with serious alarm, where he| says that to us priests | and rulers pertains the judgment, Hosea 5:1-2 because we have been a snare to the | watchtower; and as a net | spread upon Tabor, which has been firmly fixed by the hunters of men's souls, and he | | | threatens to cut off the wicked | prophets, and devour their judges with fire, and to cease for a while from | anointing a king and princes, | because they ruled for themselves, and not by Him. 58. Hence again the divine Micah, | unable to brook the building of Zion | with blood, however you interpret the phrase, and of Jerusalem with iniquity, while the heads | thereof judge for reward, | and the priests teach for hire, and the prophets divine for money— what does he say | will be the result of this? | Zion shall be plowed as a field, and Jerusalem be as a lodge in a garden, and the | mountain of the house | be reckoned as a glade in a thicket. Micah 3:10-12 He bewails also the scarcity of | | | the upright, there being | scarcely a stalk or a gleaning grape left, since both the prince asks, and the judge | curries favour, so that his | language is almost the same as the mighty David's: Save me, O Lord, for the godly | man ceases: and says that | therefore their blessings shall fail them, as if wasted by the moth. 59. Joel again | summons us to wailing, | and will have the ministers of the altar lament under the presence of | famine: so far is he from | allowing us to revel in the misfortunes of others: and, after sanctifying a fast, | calling a solemn assembly, | and gathering the old men, the children, and those of tender age, we ourselves must | further haunt the temple | in sackcloth and ashes, Isaiah 58:5 prostrated right humbly on the ground, because the | field is wasted, and the meat | -offering and the drink-offering is cut off from the house of the Lord, till we | draw down mercy by our humiliation. | 60. What of Habakkuk? He utters more heated words, and is impatient with God Himself, and cries down, as | it were our good Lord, | because of the injustice of the judges. O Lord, how long shall I cry and You will not | hear? Shall I cry out unto You | of violence, and You will not save? Why dost Thou show me toil and labour, | causing me to look upon | perverseness and impiety? Judgment has been given against me, and the judge is a | spoiler. Therefore the law | is slacked, and judgment does never go forth. Then comes the denunciation, and what | follows upon it. Behold, | you despisers, and regard, and wonder marvellously, and vanish away, for I work a | work. But why need I | quote the whole of the denunciation? A little further on, however, for I think it | best to add this to what | has been said, after upbraiding and lamenting many of those who are in some respect | unjust or depraved, he upbraids | the leaders and teachers of wickedness, stigmatising vice as a foul disorder, and | an intoxication and aberration | of mind; charging them with giving their neighbours drink in order to look upon | the darkness of their soul, |and the dens of creeping things and wild beasts, viz.: the dwelling places of | wicked thoughts. Such indeed | they are, and such teachings do they discuss with us. 61. How can it be right to pass by | Malachi, who at one time | brings bitter charges against the priests, and reproaches them with despising the name of the Lord, | Malachi 1:6 and explains |wherein they did this, by offering polluted bread upon the altar, and meat which | is not firstfruits, which they |would not have offered to one of their governors, or, if they had offered it, they | would have been dishonoured; | yet offering these in fulfilment of a vow to the King of the universe, to wit,| the lame and the sick, | and the deformed, which are utterly profane and loathsome. Again he reminds them | of the covenant of God, | a covenant of life and peace, with the sons of Levi, and that they should serve Him in | fear, and stand in awe | of the manifestation of His Name. The law of truth, he says, was in his mouth, and | unrighteousness was not found | in his lips; he walked with me uprightly in peace, and turned away many from | iniquity: for the priest's |lips shall keep knowledge, and they shall seek the law at his mouth. And how | | | honourable and at the same | time how fearful is the cause! For he is the messenger of the Lord Almighty. | Although I pass over the | following imprecations, as strongly worded, yet I am afraid of their truth. This | however may be cited without | offense, to our profit. Is it right, he says, to regard your sacrifice, and receive it | with good will at your hands, | as if he were most highly incensed, and rejecting their ministrations | owing to their wickedness. | 62. Whenever I remember Zechariah, I shudder at the reaping-hook, and likewise at his testimony | against the priests, his hints | in reference to the celebrated Joshua, the high priest, whom he represents as stripped of filthy | and unbecoming garments and then | clothed in rich priestly apparel. As for the words and charges to Joshua | which he puts into the angel'smouth, | let them be treated with silent respect, as referring perhaps to a | greater and higher object| than those who are many priests: Hebrews 7:23 but even at his right hand stood | | the devil, to resist him. | A fact, in my eyes, of no slight significance, and demanding no slight fear and watchfulness. | 63. Who is so bold | and adamantine of soul as not to tremble and be abashed at the charges and reproaches | | | deliberately urged against the | rest of the shepherds. A voice, he says, of the howling of the shepherds, for their | glory is spoiled. A voice | of the roaring of lions, Zechariah 11:3 for this has befallen them. Does he not | all but hear the wailing | as if close at hand, and himself wail with the afflicted. A little further is a more striking | and impassioned strain. Feed, | he says, the flock of slaughter, whose possessors slay them without | repentance, and they that sell | them say, Blessed be the Lord, for we are rich: and their own shepherds are | without feeling for them. | Therefore, I will no more pity the inhabitants of the land, says the Lord Almighty. | Zechariah 11:5-6 And again: | Awake, O sword, against the shepherds, and smite the shepherds, and scatter the | sheep, and I will turn | My Hand upon the shepherds; and, Mine anger is kindled against the shepherds, and I | will visit the lambs: | adding to the threat those who rule over the people. So industriously does he apply himself | to his task that he cannot | easily free himself from denunciations, and I am afraid that, did I refer to the | whole series, I should exhaust | your patience. This must then suffice for Zechariah. 64. Passing by the elders in the | Book of Daniel; for it is | better to pass them by, together with the Lord's righteous sentence and declaration concerning them, | that wickedness came from Babylon | from ancient judges, who seemed to govern the people; how are we | affected by Ezekiel, the beholder | and expositor of the mighty mysteries and visions? By his injunction to the | watchmen Ezekiel 33:2 | not to keep silence concerning vice and the sword impending over it, a course which | would profit neither themselves | nor the sinners; but rather to keep watch and forewarn, and thus benefit, at | any rate those who gave warning, | if not both those who spoke and those who heard? 65. What of his further invective against | the shepherds, Woe shall come | upon woe, and rumour upon rumour, then shall they seek a vision of the prophet, but the law | shall perish from the priest, | and counsel from the ancients, and again, in these terms, Son of man, say | | will of wicked men is always wont to lay snares against those churches which | 1. The ambitious and avaricious



| unto her, you are a land that is not watered, nor has rain come | upon you in the day of | indignation: whose princes in the midst of her are like roaring lions, ravening the prey, | devouring souls in their might. | And a little further on: Her priests have violated My laws and profaned My holy | things, they have put no | difference between the holy and profane, but all things were alike to them, and they hid | | | their eyes from My Sabbaths, | and I was profaned among them. He threatens that He will consume both the wall | and them that daubed it, | that is, those who sin and those who throw a cloak over them; as the evil rulers and | priests have done, who | caused the house of Israel to err according to their own hearts which are estranged in | their lusts. Ezekiel 14:5 | 66. I also refrain from entering into his discussion of those who feed themselves, devour the milk, | clothe themselves with | the wool, kill them that are fat, but feed not the flock, strengthen not the diseased, nor bind up | that which is broken, | nor bring again that which is driven away, nor seek that which is lost, nor keep watch | over that which is strong, | but oppress them with rigour, and destroy them with their pressure; so that, because | there was no shepherd, | the sheep were scattered over every plain and mountain, and became meat for all the | owls and beasts, because | there was no one to seek for them and bring them back. What is the consequence? As | I live, says the Lord, | because these things are so, and My flock became a prey, behold I am against the shepherds, | and I will require My | flock at their hands, and will gather them and make them My own: but the shepherds | shall suffer such and such | things, as bad shepherds ought. 67. However, to avoid unreasonably prolonging | my discourse, by an enumeration | of all the prophets, and of the words of them all, I will mention but one more, who | was known before he was | formed, and sanctified from the womb, Jeremiah 1:5 Jeremiah: and will pass over the | rest. He longs for water | over his head, and a fountain of tears for his eyes, that he may adequately weep for | | | Israel; and no less does | he bewail the depravity of its rulers. 68. God speaks to him in reproof of the priests: | The priests said not, |Where is the Lord, and they that handled the law knew Me not; the pastors also | transgressed against Me. | Again He says to him: The pastors have become brutish, and have not sought the | Lord, and therefore all | their flock did not understand, and was scattered. Again, Many pastors have destroyed | My vineyard, and have polluted | My pleasant portion, till it was reduced to a trackless wilderness. He further | inveighs against the pastors again: | Woe be to the pastors that destroy and scatter the sheep of My pasture! | Therefore thus says the Lord | against them that feed My people: You have scattered My flock, and driven them | away, and have not visited | them: behold I will visit upon you the evil of your doings. Moreover he bids the | shepherds to howl, and | the rams of the flock to lament, because the days of their slaughter are accomplished. | 69. Why need I speak of | the things of ancient days? Who can test himself by the rules and standards which Paul | laid down for bishops | and presbyters, that they are to be temperate, soberminded, not given to wine, no strikers, | apt to teach, blameless in | all things, and beyond the reach of the wicked, without finding considerable | deflection from the straight | line of the rules? What of the regulations of Jesus for his disciples, when He sends | them to preach? The main | object of these is— not to enter into particulars— that they should be of such | | | virtue, so simple and modest | , and in a word, so heavenly, that the gospel should make its way, no less by their | character than by their preaching. | 70. I am alarmed by the reproaches of the Pharisees, the conviction of the Scribes. For it is disgraceful for us, | who ought greatly surpass them, | as we are bidden, if we desire the kingdom of heaven, to be found more deeply | sunk in vice: so that we | deserve to be called serpents, a generation of vipers, and blind guides, who strain out a | gnat and swallow a camel, | or sepulchres foul within, in spite of our external comeliness, or platters outwardly | clean, and everything else, | which they are, or which is laid to their charge. 71. With these thoughts I am occupied | night and day: they waste | my marrow, and feed upon my flesh, and will not allow me to be confident or to look up. They | depress my soul, and | abase my mind, and fetter my tongue, and make me consider, not the position of a prelate, or the | guidance and direction of others, | which is far beyond my powers; but how I myself am to escape the wrath to | come, and to scrape off | from myself somewhat of the rust of vice. A man must himself be cleansed, before | cleansing others: himself become wise, | that he may make others wise; become light, and then give light: draw near | to God, and so bring | others near; be hallowed, then hallow them; be possessed of hands to lead others by the | hand, of wisdom to give advice. | 2. When will this be, say they who are swift but not sure in every thing, readily building up, readily | throwing down. When will | the lamp be upon its stand, and where is the talent? For so they call the grace. Those who speak | thus are more fervent in | friendship than in reverence. You ask me, you men of exceeding courage, when these | | | things shall be, and what | account I give of them? Not even extreme old age would be too long a limit to assign. | For hoary hairs combined | with prudence are better than inexperienced youth, well-reasoned hesitation than | inconsiderate haste, and a brief | reign than a long tyranny: just as a small portion honourably won is better | than considerable possessions | which are dishonourable and uncertain, a little gold than a great weight of lead, a | little light than much darkness. | 73. But this speed, in its untrustworthiness and excessive haste, is in danger of being like the seeds | which fell upon the rock, | Luke 8:6 and, because they had no depth of earth, Matthew 13:5 sprang up at once, | but could not bear even | the first heat of the sun; or like the foundation laid upon the sand, which could not even | make a slight resistance | to the rain and the winds. Woe to you, O city, whose king is a child, Ecclesiastes 10:16 | says Solomon. Be not hasty | of speech, Proverbs 29:20 says Solomon again, asserting that hastiness of speech is | less serious than heated action. | And who, in spite of all this, demands haste rather than security and utility? Who | can mould, as clay-figures | are modelled in a single day, the defender of the truth, who is to take his stand with | Angels, and give glory | with Archangels, and cause the sacrifice to ascend to the altar on high, and share the | priesthood of Christ, and | renew the creature, and set forth the image, and create inhabitants for the world | above, aye and, greatest | of all, be God, and make others to be God? 74. I know Whose ministers we are, and | where we are placed, and | whither we are guides. I know the height of God, and the weakness of man, and, on the contrary, his | power. Heaven is high, | and the earth deep; and who of those who have been cast down by sin shall ascend? | Who that is as yet | surrounded by the gloom here below, and by the grossness of the flesh can purely gaze with | his whole mind upon that | whole mind, and amid unstable and visible things hold intercourse with the | stable and invisible? | For hardly may one of those who have been most specially purged, behold here even an | image of the Good, |as men see the sun in the water. Who has measured the water with his hand, and the heaven | with a span, and the whole | earth in a measure? Who has weighed the mountains in scales, and the hills in a | balance? Isaiah 40:12 What | is the place of his rest? and to whom shall he be likened? 75. Who is it, Who made all things | by His Word, and formed man | by His Wisdom, and gathered into one things scattered abroad, and mingled dust with spirit, | and compounded an animal | visible and invisible, temporal and immortal, earthly and heavenly, able to | attain to God but not to | comprehend Him, drawing near and yet afar off. I said, I will be wise, says Solomon, but | she (i.e. Wisdom) was far | from me beyond what is: Ecclesiastes 7:24 and, Verily, he that increases | knowledge increases sorrow. | For the joy of what we have discovered is no greater than the pain of what escapes | us; a pain, I imagine, like | that felt by those who are dragged, while yet thirsty, from the water, or are unable | to retain what they think | they hold, or are suddenly left in the dark by a flash of lightning. 76. This depressed and kept me humble, | and persuaded me that it was | better to hear the voice of praise than to be an expounder of truths beyond my power; the | majesty, and the height, | and the dignity, and the pure natures scarce able to contain the brightness of God, | Whom the deep covers, | | of Truth. This He said that He | Whose secret place is darkness, since He is the purest light, 1 Timothy 6:16 which most | men cannot approach unto; | Who is in all this universe, and again is beyond the universe; Who is all goodness, | Exodus 33:19 and beyond | all goodness; Who enlightens the mind, and escapes the quickness and height of the | mind, ever retiring as much | as He is apprehended, and by His flight and stealing away when grasped, withdrawing | to the things above one | who is enamoured of Him. 77. Such and so great is the object of our | longing zeal, and such a | man should he be, who prepares and conducts souls to their espousals. For myself, I feared to | | | be cast, bound hand and foot, | Matthew 22:13 from the bride-chamber, for not having on a wedding-garment, | and for having rashly intruded | among those who there sit at meat. And yet I had been invited from my youth, if I | may speak of what most | men know not, and had been cast upon Him from the womb, and presented by the | promise of my mother, | afterwards confirmed in the hour of danger: and my longing grew up with it, and my | reason agreed to it, | and I gave as an offering my all to Him Who had won me and saved me, my property, my | ame, my health, my very | words, from which I only gained the advantage of being able to despise them, and | of having something in comparison | of which I preferred Christ. And the words of God were made sweet as | honeycombs to me, and I cried | after knowledge and lifted up my voice for wisdom. Proverbs 2:3 There was | moreover the moderation of anger, | the curbing of the tongue, the restraint of the eyes, the discipline of the | belly, and the trampling under | foot of the glory which clings to the earth. I speak foolishly, 2 Corinthians 11:23 | but it shall be said, | in these pursuits I was perhaps not inferior to many. 78. One branch of philosophy is, | however, too high for me, | | might not seem to be a rival | the commission to guide and govern souls— and before I have rightly learned to submit to a | shepherd, or have had | my soul duly cleansed, the charge of caring for a flock: especially in times like these, when a man, | seeing everyone else rushing | here and there in confusion, is content to flee from the melee and escape, | | | in sheltered retirement, | from the storm and gloom of the wicked one: when the members are at war with one | existed, have departed, and | priest is a mere empty name, since, as it is said, contempt has been poured upon princes. | 79. Would that it were | merely empty! And now may their blasphemy fall upon the head of the ungodly! All fear | has been banished from souls, | shamelessness has taken its place, and knowledge and the deep things of the | Spirit 1 Corinthians 2:10 | are at the disposal of anyone who will; and we all become pious by simply | condemning the impiety of others; | and we claim the services of ungodly judges, and fling that which is holy | to the dogs, and cast pearls | before swine, Matthew 7:6 by publishing divine things in the hearing of profane | souls, and, wretches that we are, | carefully fulfil the prayers of our enemies, and are not ashamed to go a | whoring with our own inventions. | Moabites and Ammonites, who were not permitted even to enter the | to all not the gates of | Church of the Lord, Deuteronomy 23:3 frequent our most holy rites. We have opened | righteousness, but, doors of railing | and partizan arrogance; and the first place among us is given, not to | one who in the fear | of God refrains from even an idle word, but to him who can revile his neighbour most | fluently, whether explicitly, | or by covert allusion; who rolls beneath his tongue mischief and iniquity, or to | speak more accurately, the | poison of asps. 80. We observe each other's sins, not to bewail them, but | to make them subjects of reproach, | not to heal them, but to aggravate them, and excuse our own evil deeds by the | wounds of our neighbours. | Bad and good men are distinguished not according to personal character, but by | their disagreement or friendship | with ourselves. We praise one day what we revile the next, denunciation at | | | the hands of others is | a passport to our admiration; so magnanimous are we in our viciousness, that everything | is frankly forgiven to impiety. | 81. Everything has reverted to the original state of things Genesis 1:2 before the world, with its present | fair order and form, | came into being. The general confusion and irregularity cry for some organising hand and power. | Or, if you will, | it is like a battle at night by the faint light of the moon, when none can discern the faces of friends or | foes; or like a sea fight | on the surge, with the driving winds, and boiling foam, and dashing waves, and | crashing vessels, with the thrusts | of poles, the pipes of boatswains, the groans of the fallen, while we make our | voices heard above the din, | and not knowing what to do, and having, alas! no opportunity for showing our valour, | assail one another, and fall | by one another's hands. 82. Nor indeed is there any distinction between the state | of the people and that | of the priesthood: but it seems to me to be a simple fulfilment of the ancient curse, As | with the people so with |the priest. Nor again are the great and eminent men affected otherwise than the | majority; nay, they are | openly at war with the priests, and their piety is an aid to their powers of persuasion. | And indeed, provided that it | be on behalf of the faith, and of the highest and most important questions, let | them be thus disposed, | and I blame them not; nay, to say the truth, I go so far as to praise and congratulate them. | Yea! Would that I were | one of those who contend and incur hatred for the truth's sake: or rather, I can boast of | being one of them. For | better is a laudable war than a peace which severs a man from God: and therefore it is | | | that the Spirit arms the | gentle warrior, as one who is able to wage war in a good cause. 83. But at the present time there are | some who go to war even | about small matters and to no purpose, and, with great ignorance and audacity, accept, as an associate in | their ill-doing, anyone | whoever he may be. Then everyone makes the faith his pretext, and this venerable | name is dragged into their | private quarrels. Consequently, as was probable, we are hated, even | among the Gentiles, and, | what is harder still, we cannot say that this is without just cause. Nay, even the best of | our own people are scandalized, | while this result is not surprising in the case of the multitude, who are | ill-disposed to accept | anything that is good. 84. Sinners are planning upon our backs; and what we | devise against each other, | they turn against us all: and we have become a new spectacle, not to angels and men, | 1 Corinthians 4:9 as says Paul, | that bravest of athletes, in his contest with principalities and powers, Ephesians 6:12 | but to almost all wicked men, | and at every time and place, in the public squares, at carousals, at festivities, | and times of sorrow. Nay, we | have already— I can scarcely speak of it without tears— been represented on | the stage, amid the laughter | of the most licentious, and the most popular of all dialogues and scenes is | the caricature of a Christian. | 85. These are the results of our intestine warfare, and our extreme readiness to strive about goodness and | gentleness, and our inexpedient | excess of love for God. Wrestling, or any other athletic contest, is only | permitted according to fixed | laws, and the man will be shouted down and disgraced, and lose the victory, who | | | breaks the laws of wrestling, | or acts unfairly in any other contest, contrary to the rules laid down for the contest, | however able and skilful | he may be; and shall anyone contend for Christ in an unchristlike manner, and yet be | pleasing to peace for having | fought unlawfully in her name.
86. Yea, even now, when Christ is invoked, | the devils tremble, James 2:19 | and not even by our ill-doing has the power of this Name been extinguished, while we are | not ashamed to insult a cause | and name so venerable; shouting it, and having it shouted in return, almost in | public, and every day; | for My Name is blasphemed among the Gentiles because of you. 87. Of external warfare I | am not afraid, nor of that wild | beast, and fullness of evil, who has now arisen against the churches, though he may threaten fire, sword, | wild beasts, precipices, chasms; | though he may show himself more inhuman than all previous madmen, and discover | fresh tortures of greater severity. | I have one remedy for them all, one road to victory; I will glory in Christ | Philippians 3:3 namely, death | for Christ's sake. 88. For my own warfare, however, I am at a loss what | God, or to make His discourses | | course to pursue, what alliance, | what word of wisdom, what grace to devise, with what panoply to arm myself, | against the wiles of the wicked one. | Ephesians 6:11 What Moses is to conquer him by stretching out his | hands upon the mount, | Exodus 17:11 in order that the cross, thus typified and prefigured, may prevail? What | Joshua, as his successor, | arrayed alongside the Captain of the Lord's hosts? Joshua 5:14 What David, either by | | | harping, or fighting with | his sling, and girded by God with strength unto the battle, and with his fingers trained | to war? What Samuel, | praying 1 Samuel 7:5 and sacrificing for the people, and anointing as king one who | can gain the victory? | What Jeremiah, by writing lamentations for Israel, is fitly to lament these things? | 89. Who will cry aloud, | Spare Your People, O Lord, and give not Your heritage to reproach, that the nations | should rule over them? | Joel 2:17 What Noah, and Job, and Daniel, who are reckoned together as men of prayer, | will pray for us, that | we may have a slight respite from warfare, and recover ourselves, and recognize one | another for a while, and no | longer, instead of united Israel, be Judah and Israel, Rehoboam and Jeroboam, | Jerusalem and Samaria, in turn | delivered up because of our sins, and in turn lamented. 90. For I own that I am too weak | for this warfare, and therefore | turned my back, hiding my face in the rout, and sat solitary, Lamentations 3:28 because I was filled with | bitterness and sought to be | silent, understanding that it is an evil time, Micah 2:3 that the beloved had kicked, | Deuteronomy 32:15 that we | had become backsliding children, Jeremiah 3:14 who are the luxuriant vine, | Hosea 10:1 the true vine, | all fruitful, all beautiful, springing up splendidly with showers from on high. For | the diadem of beauty, | Isaiah 62:3 the signet of glory, Ezekiel 28:12 the crown of magnificence has been | changed for me into shame; | and if anyone, in face of these things, is daring and courageous, he has my | blessing on his daring and courage. | 91. I have said nothing yet of the internal warfare within ourselves, and in our passions, in which we are | | | engaged night and day | against the body of our humiliation, Philippians 3:21 either secretly or openly, and against | the tide which tosses | and whirls us hither and there, by the aid of our senses and other sources of the pleasures | of this life; and against | the miry clay in which we have been fixed; and against the law of sin, Romans 7:23 | | | which wars against the law | of the spirit, and strives to destroy the royal image in us, and all the divine | emanation which has been | bestowed upon us; so that it is difficult for anyone, either by a long course of | philosophic training, and gradual | separation of the noble and enlightened part of the soul from that which is | debased and yoked with darkness, | or by the mercy of God, or by both together, and by a constant practice of | looking upward, to overcome | the depressing power of matter. And before a man has, as far as possible, gained | this superiority, and sufficiently | purified his mind, and far surpassed his fellows in nearness to God, I do not | think it safe for him to be | entrusted with the rule over souls, or the office of mediator (for such, I take it, a | priest is) between God and man. | 92. What is it that has induced this fear in me, that, instead of supposing me to be needlessly afraid, | you may highly commend | my foresight? I hear from Moses himself, when God spoke to him, that, although many | were bidden to come | to the mount, one of whom was even Aaron, with his two sons who were priests, and | seventy elders of the senate, | the rest were ordered to worship afar off, and Moses alone to draw near, and the | people were not to go up | with him. Exodus 24:1-2 For it is not everyone who may draw near to God, but only one | who, like Moses, can bear | the glory of God. Moreover, before this, when the law was first given, the trumpet-blasts, | and lightnings, and thunders, | and darkness, and the smoke of the whole mountain, and the terrible | threats that if even a beast | touched the mountain it should be stoned, Hebrews 12:18 and other like alarms, | | | kept back the rest | of the people, for whom it was a great privilege, after careful purification, merely to hear the | voice of God. But Moses | actually went up and entered into the cloud, and was charged with the law, and | received the tables, which belong, | for the multitude, to the letter, but, for those who are above the multitude, to | the spirit. 2 Corinthians 3:6-7 | 93. I hear again that Nadab and Abihu, for having merely offered incense with strange fire, were with | strange fire destroyed, Leviticus 10:1 | the instrument of their impiety being used for their punishment, and their destruction | following at the very time | and place of their sacrilege; and not even their father Aaron, who was next to Moses | in the favor of God, | could save them. I know also of Eli the priest, and a little later of Uzzah, the former made to | pay the penalty for his sons' | transgression, in daring to violate the sacrifices by an untimely exaction of the first | fruits of the cauldrons, although | he did not condone their impiety, but frequently rebuked them; the other, | because he only touched | the ark, which was being thrown off the cart by the ox, 2 Samuel 6:6 and though | he saved it, was himself destroyed, | in God's jealousy for the reverence due to the ark. 94. I know also that not even bodily | blemishes in either priests | Leviticus 21:17 or victims passed without notice, but that it was required by the law that perfect | sacrifices must be offered | by perfect men— a symbol, I take it, of integrity of soul. It was not lawful for everyone to touch | the priestly vesture, or any | of the holy vessels; nor might the sacrifices themselves be consumed except by the | proper persons, and at the | proper time and place; nor might the anointing oil nor the compounded incense | | | Exodus 30:33, 38 be imitated; | nor might anyone enter the temple who was not in the most minute particular | pure in both soul and body; | so far was the Holy of holies removed from presumptuous access, that it might be | entered by one man only | once a year; so far were the veil, and the mercy-seat, and the ark, and the Cherubim, | from the general gaze and touch. | 95. Since then I knew these things, and that no one is worthy of the mightiness of God, and the | sacrifice, and priesthood, who | has not first presented himself to God, a living, holy sacrifice, and set forth the reasonable, well | pleasing service, Romans 12:1 | and sacrificed to God the sacrifice of praise and the contrite spirit, which is the | only sacrifice required of us | by the Giver of all; how could I dare to offer to Him the external sacrifice, the | antitype of the great mysteries | , or clothe myself with the garb and name of priest, before my hands had been | consecrated by holy works; | before my eyes had been accustomed to gaze safely upon created things, with | wonder only for the Creator, | and without injury to the creature; before my ear had been sufficiently opened to | the instruction of the Lord, | and He had opened mine ear to hear without heaviness, and had set a golden earring | with precious sardius, that is, | a wise man's word in an obedient ear; before my mouth had been opened to draw | in the Spirit, and opened | wide to be filled with the spirit of speaking mysteries and doctrines; 1 Corinthians 14:2 | and my lips bound, to use | the words of wisdom, by divine knowledge, and, as I would add, loosed in due | season: before my tongue | had been filled with exultation, and become an instrument of Divine melody, | | | awaking with glory, awaking | right early, and laboring till it cleave to my jaws: before my feet had been set upon | the rock, made like hart's |feet, and my footsteps directed in a godly fashion so that they should not nearly slip, | nor slip at all; before | all my members had become instruments of righteousness, Romans 6:13 and all | mortality had been put off, | and swallowed up of life, 2 Corinthians 5:4 and had yielded to the Spirit? | 96. Who is the man, | whose heart has never been made to burn, Luke 24:32 as the Scriptures have been opened to | him, with the pure words | of God which have been tried in a furnace; who has not, by a triple inscription of them | upon the breadth of his heart, | attained the mind of Christ; 1 Corinthians 2:16 nor been admitted to the | treasures which to most | men remain hidden, secret, and dark, to gaze upon the riches therein? Isaiah 45:3 and | become able to enrich others, | comparing spiritual things with spiritual. 1 Corinthians 2:13 - 97. Who is the man who has never | beheld, as our duty is to behold it, | the fair beauty of the Lord, nor has visited His temple, or rather, become the temple of God, 2 | Corinthians 6:16 and the habitation | of Christ in the Spirit? Ephesians 2:22 Who is the man who has never | recognized the correlation and | distinction between figures and the truth, so that by withdrawing from the | former and cleaving to the latter, | and by thus escaping from the oldness of the letter and serving the newness of | the spirit, he may clean pass | over to grace from the law, which finds its spiritual fulfilment in the dissolution of | the body. Romans 6:6 | 98. Who is the man who has never, by experience and contemplation, traversed the entire series of the | titles and powers of Christ, | both those more lofty ones which originally were His, and those more lowly ones which | He later assumed for our sake | — viz.: God, the Son, the Image, the Word, the Wisdom, the Truth, the Light, the | Life, the Power, the Vapour, | the Emanation, the Effulgence, the Maker, the King, the Head, the Law, the | Way, the Door, the Foundation, | the Rock, the Pearl, the Peace, the Righteousness, the Sanctification, the | Redemption, the Man, the Servant, | the Shepherd, the Lamb, the High Priest, the Victim, the Firstborn before | creation, the Firstborn from | the dead, the Resurrection: who is the man who hearkens, but pays no heed, to these | names so pregnant with reality, | and has never yet held communion with, nor been made partaker of, the Word, | in any of the real relations | signified by each of these names which He bears? 99. Who, in fine, is the man who, although | he has never applied himself | to, nor learned to speak, the hidden wisdom of God in a mystery, 1 Corinthians 2:17 | although he is still a babe | , still fed with milk, still of those who are not numbered in Israel, Numbers 1:3 nor | enrolled in the army of God, | although he is not yet able to take up the Cross of Christ like a man, although he is | possibly not yet one | of the more honorable members, yet will joyfully and eagerly accept his appointment as head | of the fullness of Christ? | Ephesians 1:23 No one, if he will listen to my judgment and accept my advice! This is | of all things most to be feared, | this is the extremest of dangers in the eyes of everyone who understands the | magnitude of success, | the utter ruin of failure. 100. Let others sail for merchandise, I used | to say, and cross the wide | oceans, and constantly contend with winds and waves, to gain great wealth, if so it should | chance, and run great | risks in their eagerness for sailing and merchandise; but, for my part, I greatly prefer to stay | ashore and plough a short | but pleasant furrow, saluting at a respectful distance the sea and its gains, to live as | best I can upon a poor | and scanty store of barley-bread, and drag my life along in safety and calm, rather than | expose myself to so long | and great a risk for the sake of great gains. 101. For one in high estate, if he fail | to make further progress | and to disseminate virtue still more widely, and contents himself with slight results, incurs punishment, | as having spent a great light | upon the illumination of a little house, or girt round the limbs of a boy the full | armor of a man. On the contrary, | a man of low estate may with safety assume a light burden, and escape the risk of | | | the ridicule and increased | danger which would attend him if he attempted a task beyond his powers. For, as we | have heard, it is not seemly | for a man to build a tower, unless he has sufficient to finish it. Luke 14:28 | 102. Such is the defence | which I have been able to make, perhaps at immoderate length, for my flight. Such are the | reasons which, to my pain | and possibly to yours, carried me away from you, my friends and brothers; yet, as it | seemed to me at the time, | with irresistible force. My longing after you, and the sense of your longing for me, | have, more than anything | else, led to my return, for nothing inclines us so strongly to love as mutual affection. | 103. In the next place | there was my care, my duty, the hoar hairs and weakness of my holy parents, who were | more greatly distressed on my | account than by their advanced age— of this Patriarch Abraham whose person | is honored by me, and numbered | among the angels, and of Sarah, who travailed in my spiritual birth by | instructing me in the truth. | Now, I had specially pledged myself to become the stay of their old age and the | support of their weakness, | a pledge which, to the best of my power, I have fulfilled, even at the expense of | philosophy itself, the most | precious of possessions and titles to me; or, to speak more truly, although I made it | the first object of my | philosophy to appear to be no philosopher, I could not bear that my labor in | consequence of a single purpose | should be wasted, nor yet that blessing should be lost, which one of the saints | of old is said to have stolen | from his father, whom he deceived by the food which he offered to him, and the | | | hairy appearance he assumed, | thus attaining a good object by disgraceful trickery. Genesis 27:21, sq These | are the two causes of my | submission and tractability. Nor is it, perchance, unreasonable that my arguments | should yield and submit to | them both, for there is a time to be conquered, as I also think there is for every | purpose, Ecclesiastes 3:1 and | it is better to be honorably overcome than to win a dangerous and lawless victory. | 104. There is a third reason | of the highest importance which I will further mention, and then dismiss the rest. I | remembered the days of old | , and, recurring to one of the ancient histories, drew counsel for myself therefrom as | to my present conduct; | for let us not suppose these events to have been recorded without a purpose, nor that | they are a mere assemblage | of words and deeds gathered together for the pastime of those who listen to them, as a | kind of bait for the ears, |for the sole purpose of giving pleasure. Let us leave such jesting to the legends and the | Greeks, who think but little | of the truth, and enchant ear and mind by the charm of their fictions and the | daintiness of their style. | 105. We however, who extend the accuracy of the Spirit to the merest stroke and tittle, Matthew 5:18 | will never admit the impious | assertion that even the smallest matters were dealt with haphazard by those who have | recorded them, and have | thus been borne in mind down to the present day: on the contrary, their purpose has | been to supply memorials | and instructions for our consideration under similar circumstances, should such | befall us, and that the examples | of the past might serve as rules and models, for our warning and imitation. | 106. What then is the story, | and wherein lies its application? For, perhaps, it would not be amiss to relate | it, for the general security. | Jonah also was fleeing from the face of God, Jonah 1:3 or rather, thought that he was | | | fleeing: but he was overtaken | by the sea, and the storm, and the lot, and the whale's belly, and the three days' | entombment, the type of a | greater mystery. He fled from having to announce the dread and awful message to the | Ninevites, and from being | subsequently, if the city was saved by repentance, convicted of falsehood: not that he | was displeased at the salvation | of the wicked, but he was ashamed of being made an instrument of falsehood, and | exceedingly zealous for the credit | of prophecy, which was in danger of being destroyed in his person, since | most men are unable to | penetrate the depth of the Divine dispensation in such cases. 107. But, | as I have learned | from a man skilled in these subjects, and able to grasp the depth of the prophet, by | means of a reasonable explanation | of what seems unreasonable in the history, it was not this which caused | Jonah to flee, and carried | him to Joppa and again from Joppa to Tarshish, when he entrusted his stolen self to | the sea: Jonah 1:3 for | it was not likely that such a prophet should be ignorant of the design of God, viz., to | bring about, by means | of the threat, the escape of the Ninevites from the threatened doom, according to His | great wisdom, and unsearchable | judgments, and according to His ways which are beyond our tracing and | finding out; Romans 11:33 nor | that, if he knew this he would refuse to co-operate with God in the use of the | means which He designed | for their salvation. Besides, to imagine that Jonah hoped to hide himself at sea, and | escape by his flight the great | eye of God, is surely utterly absurd and stupid, and unworthy of credit, not only in | | | the case of a prophet, but | even in the case of any sensible man, who has only a slight perception of God, | Whose power is over all. | 08. On the contrary, as my instructor said, and as I am myself convinced, Jonah knew better than any | one the purpose of his | message to the Ninevites, and that, in planning his flight, although he changed his place, he | did not escape from God. | Nor is this possible for any one else, either by concealing himself in the bosom of | the earth, or in the depths | of the sea, or by soaring on wings, if there be any means of doing so, and rising into | the air, or by abiding in | the lowest depths of hell, or by enveloping himself in a thick cloud, or by any other of | the many devices for ensuring | escape. For God alone of all things cannot be escaped from or contended with; if | He wills to seize and bring | them under His hand, He outstrips the swift, He outwits the wise, He overthrows | the strong, He abases | the lofty, He subdues rashness, He represses power. 109. Jonah then was not ignorant | of the mighty hand of | God, with which he threatened other men, nor did he imagine that he could utterly escape the | Divine power; this we are | not to believe: but when he saw the falling away of Israel, and perceived the passing over of the | grace of prophecy to the Gentiles | — this was the cause of his retirement from preaching and of his delay in | fulfilling the command; accordingly | he left the watchtower of joy, for this is the meaning of Joppa in | Hebrew, I mean his former dignity | and reputation, and flung himself into the deep of sorrow: and hence he is | tempest-tossed, and falls asleep, | and is wrecked, and aroused from sleep, and taken by lot, and confesses his | | | flight, and is cast into sea, | and swallowed, but not destroyed, by the whale; but there he calls upon God, | and, marvellous as it is, | on the third day he, like Christ, is delivered: but my treatment of this topic must stand | over, and shall shortly, | if God permit, be more deliberately worked out. 110. Now however, to return | to my original point, the | thought and question occurred to me, that although he might possibly meet with some indulgence, if | reluctant to prophesy, | for the cause which I mentioned— yet, in my own case, what could be said, what defence could be | made, if I longer remained | restive, and rejected the yoke of ministry, which, though I know not whether to call it | light or heavy, had at | any rate been laid upon me. 111. For if it be granted, and this alone can be | strongly asserted in such matters, | that we are far too low to perform the priest's office before God, and that we can | only be worthy of the | sanctuary after we have become worthy of the Church, and worthy of the post of | president, after being worthy | of the sanctuary, yet some one else may perhaps refuse to acquit us on the charge of | disobedience. Now terrible are the | threatenings against disobedience, and terrible are the penalties which ensue | upon it; as indeed are those | on the other side, if, instead of being reluctant, and shrinking back, and concealing | ourselves as Saul did among | his father's stuff 1 Samuel 10:22 — although called to rule but for a short time— | if, I say, we come forward | readily, as though to a slight and most easy task, whereas it is not safe even to resign | it, nor to amend by second | thoughts our first. 112. On this account I had much toilsome consideration | | | to discover my duty, | being set in the midst between two fears, of which the one held me back, the other urged me | on. For a long while I | was at a loss between them, and after wavering from side to side, and, like a current | driven by inconstant winds, | inclining first in this direction, then in that, I at last yielded to the stronger, | and the fear of disobedience | overcame me, and has carried me off. Pray, mark how accurately and justly I | hold the balance between | the fears, neither desiring an office not given to me, nor rejecting it when given. The | one course marks the rash, | the other the disobedient, both the undisciplined. My position lies between those | who are too bold, or too | timid; more timid than those who rush at every position, more bold than those who | avoid them all. This is my | judgment on the matter. 113. Moreover, to distinguish still more clearly | between them, we have, | against the fear of office, a possible help in the law of obedience, inasmuch as God in His | goodness rewards our faith, | and makes a perfect ruler of the man who has confidence in Him, and places all his | hopes in Him; but against | the danger of disobedience I know of nothing which can help us, and of no ground to | encourage our confidence. For it | is to be feared that we shall have to hear these words concerning those who | have been entrusted to us: | I will require their souls at your hands; Ezekiel 3:18 and, Because you have rejected | me, and not been leaders | and rulers of my people, I also will reject you, that I should not be king over you; and, | As ye refused to hearken | to My voice, and turned a stubborn back, and were disobedient, so shall it be when | | | you call upon Me, and | I will not regard nor give ear to your prayer. God forbid that these words should come to | us from the just Judge, | for when we sing of His mercy we must also by all means sing of His judgment. | 114. I resort once again | to history, and on considering the men of best repute in ancient days, who were ever | | | preferred by grace to | the office of ruler or prophet, I discover that some readily complied with the call, others | deprecated the gift, and that | neither those who drew back were blamed for timidity, nor those who came | orward for eagerness. The former | stood in awe of the greatness of the ministry, the latter trustfully obeyed Him | Who called them. Aaron | was eager, but Moses resisted, Isaiah readily submitted, but Jeremiah was afraid of his | youth, Isaiah 6:8 and did | not venture to prophesy until he had received from God a promise and power beyond | his years. Jeremiah 1:6 | 115. By these arguments I charmed myself, and by degrees my soul relaxed and became ductile, like | iron, and time came | to the aid of my arguments, and the testimonies of God, to which I had entrusted my whole | life, were my counsellors. | Therefore I was not rebellious, neither turned away back, Isaiah 50:6 says my Lord, | when, instead of being called | to rule, He was led, as a sheep to the slaughter; but I fell down and humbled | myself under the mighty | hand of God, 1 Peter 5:6 and asked pardon for my former idleness and disobedience, | if this is at all laid to my charge. | I held my peace, Isaiah 42:14 but I will not hold my peace for ever: I withdrew | for a little while, till | I had considered myself and consoled my grief: but now I am commissioned to exalt | Him in the congregation of the | people, and praise Him in the seat of the elders. If my former conduct deserved | blame, my present action | merits pardon. 116. What further need is there of words. Here am I, my | pastors and fellow-pastors, | here am I, you holy flock, worthy of Christ, the Chief Shepherd, 1 Peter 5:4 here | | | am I, my father, utterly vanquished, | and your subject according to the laws of Christ rather than according to | those of the land: here | is my obedience, reward it with your blessing. Lead me with your prayers, guide me with | your words, establish me with | your spirit. The blessing of the father establishes the houses of children, Sirach | 3:9 and would that both | I and this spiritual house may be established, the house which I have longed for, which | I pray may be my rest | for ever, when I have been passed on from the church here to the church yonder, the | general assembly of the firstborn, | who are written in heaven. Hebrews 12:23 - 117. Such is my defence: its reasonableness | I have set forth: | and may the God of peace, Hebrews 13:20 Who made both one, Ephesians 2:14 and has restored | us to each other, | Who sets kings upon thrones, and raises up the poor out of the dust and lifts up the beggar from the | dunghill, Who chose David | His servant and took him away from the sheepfolds, though he was the least and | youngest of the sons of Jesse | , 1 Samuel 17:14 Who gave the word to those who preach the gospel with great | power for the perfection of the gospel, | — may He Himself hold me by my right hand, and guide me with | His counsel, and receive me | with glory, Who is a Shepherd Ezekiel 34:12 to shepherds and a Guide to | guides: that we may feed | His flock with knowledge, Jeremiah 3:15 not with the instruments of a foolish | shepherd, Zechariah 11:15 | according to the blessing, and not according to the curse pronounced against the | men of former days: | may He give strength and power unto his people, and Himself present to Himself | | | Ephesians 5:27 His flock | resplendent and spotless and worthy of the fold on high, in the habitation of them that | rejoice, in the splendour | of the saints, so that in His temple everyone, both flock and shepherds together may | say, Glory, in Christ Jesus | our Lord, to Whom be all glory for ever and ever. Amen. Oration 3 | To Those Who Had Invited Him | , and Not Come to Receive Him. (About Easter A.D. 362.) I. How slow you are, my friends | and brethren, to come to listen | to my words, though you were so swift in tyrannizing over me, and tearing me from my Citadel | Solitude, which I had | embraced in preference to everything else, and as coadjutress and mother of the | divine ascent, and as | deifying man, I had especially admired, and had set before me as the guide of my whole | life. How is it that, now | you have got it, you thus despise what you so greatly desired to obtain, and seem to be | better able to desire the |absent than to enjoy the present; as though you preferred to possess my teaching rather | than to profit by it? | Yes, I may even say this to you: I became a surfeit unto you before you tasted of me, or | gave me a trial Isaiah 1:14 | — which is most strange. II. And neither did you entertain me as a guest, nor, if I| may make a remark of a more | compassionate kind, did you allow yourselves to be entertained by me, | reverencing this command if | nothing else; nor did you take me by the hand, as beginning a new task; nor | encourage me in my timidity, | nor console me for the violence I had suffered; but— I shrink from saying it, | though say it I must | — you made my festival no festival, and received me with no happy introduction; and you | | | mingled the solemn festival | with sorrow, because it lacked that which most of all would have contributed to | its happiness, the presence | of you my conquerors, for it would not be true to call you people who love me. So | easily is anything despised | which is easily conquered, and the proud receives attention, while he who is humble | before God is slighted. | III. What will you? Shall I be judged by you, or shall I be your judge? Shall I pass a verdict, or receive | one, for I hope to be acquitted | if I be judged, and if I give sentence, to give it against you justly? The charge | against you is that | you do not answer my love with equal measure, nor do you repay my obedience with honour, | nor do you pledge the future | to me by your present alacrity— though even if you had, I could hardly have | believed it. But each of you | has something which he prefers to both the old and the new Pastor, neither | reverencing the grey hairs | of the one, nor calling out the youthful spirit of the other. IV. There is a Banquet in the | Gospels, Luke 14:16 and a | hospitable Host and friends; and the Banquet is most pleasant, for it is the marriage of His Son. He | calls them, but they come not: | He is angry, and— I pass over the interval for fear of bad omen— but, to speak gently, He | fills the Banquet with others. | God forbid that this should be your case; but yet you have treated me (how | shall I put it gently?) | with as much haughtiness or boldness as they who after being called to a feast rise up | against it, and insult their | host; for you, though you are not of the number of those who are without, or are | invited to the marriage, | but are yourselves those who invited me, and bound me to the Holy Table, and showed | me the glory of the Bridal Chamber, | then deserted me (this is the most splendid thing about you)— one to his | field, another to his newly | bought yoke of oxen, another to his just-married wife, another to some other trifling | matter; you were all | scattered and dispersed, caring little for the Bridechamber and the Bridegroom. Matthew 22:10 | V. On this account I was | filled with despondency and perplexity— for I will not keep silence about what I | have suffered— and I | was very near withholding the discourse which I was minded to bestow as a Marriage- | gift, the most beautiful | and precious of all I had; and I very nearly let it loose upon you, whom, now that the | violence had once been | done to me, I greatly longed for: for I thought I could get from this a splendid theme, and | because my love sharpened | my tongue— love which is very hot and ready for accusation when it is stirred to | jealousy by grief which | it conceives from some unexpected neglect. If any of you has been pierced with | love's sting, and has felt | himself neglected, he knows the feeling, and will pardon one who so suffers, because he | himself has been near | the same frenzy.
VI. But it is not permitted to me at the present time to | say to you anything | upbraiding; and God forbid I ever should. And even now perhaps I have reproached you | more than in due measure, | the Sacred Flock, the praise-worthy nurselings of Christ, the Divine inheritance; by | which, O God, You are | rich, even were Thou poor in all other respects. To You, I think, are fitting those words | The lot is fallen unto You | in a fair ground: yea You have the goodliest heritage. Nor will I allow that the most | populous cities or the broadest | flocks have any advantage over us, the little ones of the smallest of all | the tribes of Israel, of the | least of the thousands of Judah, 1 Samuel 23:23 of the little Bethlehem among | cities, Micah 5:2 where Christ | was born and is from the beginning well-known and worshipped; among those |

| and the Son is held to be equal to Him, and the Holy Ghost is glorified with | whom the Father is exalted, | Them: we who are of one soul, who mind the same thing, who in nothing injure the Trinity,| neither by preferring One Person | above another, nor by cutting off any: as those bad umpires and measurers of the Godhead | do, who by magnifying | One Person more than is fit, diminish and insult the whole. VII. But do ye also, | | | if you bear me any | good will— ye who are my husbandry, my vineyard, my own bowels, or | rather His Who is | our common Father, for in Christ he has begotten you through the Gospels — show to us also | some respect. It is only fair, | since we have honoured you above all else: you are my witnesses, ye, and they who | have placed in our hands this | — shall I say Authority, or Service? And if to him that loves most is due, how shall I | measure the love, for which | I have made you my debtors by my own love? Rather, show respect for yourselves, | and the Image committed | to your care, Genesis 1:27 and Him Who committed it, and the Sufferings of Christ, and | your hopes therefrom, | holding fast the faith which you have received, and in which you were brought up, by | which also you are being saved, | and trust to save others (for not many, be well assured, can boast of what you | can), and reckoning piety | to consist, not in often speaking about God, but in silence for the most part, for | the tongue is a dangerous | thing to men, if it be not governed by reason. Believe that listening is always less | dangerous than talking, | just as learning about God is more pleasant than teaching. Leave the more accurate | search into these questions | to those who are the Stewards of the Word; and for yourselves, worship a | little in words, but more | by your actions, and rather by keeping the Law than by admiring the Lawgiver; show | your love for Him |by fleeing from wickedness, pursuing after virtue, living in the Spirit, walking in the Spirit, | drawing your knowledge | from Him, building upon the foundation of the faith, not wood or hay or stubble, 1 | | | Corinthians 3:12 weak materials | and easily spent when the fire shall try our works or destroy them; but gold, | silver, precious stones, which | remain and stand.
VIII. So may you act, and so may you | honour us, whether present | or absent, whether taking your part in our sermons, or preferring to do something else: | and may you be the | children of God, pure and unblamable, in the midst of a crooked and perverse generation: Philippians 2:15 | and may you never | be entangled in the snares of the wicked that go round about, or bound with the chain of | your sins. May the Word | in you never be smothered with cares of this life and so ye become unfruitful: but may | you walk in the King's Highway, | turning aside neither to the right hand nor to the left, but led by the Spirit | through the strait gate. | Then all our affairs shall prosper, both now and at the inquest There, in Christ Jesus our | Lord, to Whom be the glory for ever. | Amen. Oration 7 - Panegyric on His Brother S. Cæsarius. The date of this Oration is probably the spring of A.D. | 369. It is placed by S. Jerome | first among S. Gregory's Orations. Cæsarius, the Saint's younger brother, was | born probably about A.D. 330. | Educated in his early years at home, he studied later in the schools of | Alexandria, where he attained | great proficiency in mathematics, astronomy, and, especially, in medicine. | On his return from Alexandria, | he was offered by the Emperor Constantius, in response to a public petition, | an honourable and lucrative | post at Byzantium, but was prevailed upon by Gregory to return with him to | Nazianzus. After a while | he went back to Byzantium, and, on the accession of Julian, was pressed to retain his | | | appointment at court, and | did so, in spite of Gregory's reproaches, until Julian, who had long been trying to | win him from Christianity, | at last invited him to a public discussion. Cæsarius, in spite of the specious arguments | of the Emperor, gained | the day, but, having now distinctly declared himself a Christian, could no longer | remain at court. On the death | of Julian, he was esteemed and promoted by successive Emperors, until he received | from Valens the office of treasurer | of Bithynia. The exact character of this office and its rank are still undecided by | historical writers, some of whom | attribute to him other offices not mentioned by S. Gregory, which most | probably were filled by | a namesake. On the 11th of October A.D. 368 the city of Nicæa was almost entirely | destroyed by an earthquake | and Cæsarius miraculously escaped with his life. Impressed by his escape, he | received Holy Baptism, | and formed plans for retiring from office and (as it seems) devoting himself to a life of | ascetic discipline, which were | dissipated by his early and sudden death. 1. It may be, my friends, my brethren, | my fathers (ye who are dear | to me in reality as well as in name) that you think that I, who am about to pay the sad tribute of | lamentation to him who | has departed, am eager to undertake the task, and shall, as most men delight to do, | speak at great length | and in eloquent style. And so some of you, who have had like sorrows to bear, are prepared | to join in my mourning | and lamentation, in order to bewail your own griefs in mine, and learn to feel pain at | the afflictions of a friend, | while others are looking to feast their ears in the enjoyment of my words. For they | | | suppose that I must needs | make my misfortune an occasion for display— as was once my wont, when | possessed of a superabundance | of earthly things, and ambitious, above all, of oratorical renown— before I | looked up to Him Who | is the true and highest Word, and gave all up to God, from Whom all things come, and | took God for all in all. | Now pray do not think this of me, if you wish to think of me aright. For I am neither | going to lament for him who | is gone more than is good— as I should not approve of such conduct even in | others— nor am I going to | praise him beyond due measure. Albeit that language is a dear and especially | proper tribute to one gifted | with it, and eulogy to one who was exceedingly fond of my words— aye, not only | a tribute, but a debt, the | most just of all debts. But even in my tears and admiration I must respect the law which | regards such matters: nor is | this alien to our philosophy; for he says The memory of the just is accompanied with | eulogies, and also, Let | tears fall down over the dead, and begin to lament, as if you had suffered great harm | yourself: Sirach 38:16 removing | us equally from insensibility and immoderation. I shall proceed then, not | only to exhibit the weakness | of human nature, but also to put you in mind of the dignity of the soul, and, giving | such consolation as is due | to those who are in sorrow, transfer our grief, from that which concerns the flesh and | temporal things, to those | things which are spiritual and eternal. 2. The parents of Cæsarius, to take first | the point which best becomes | me, are known to you all. Their excellence you are eager to notice, and hear of with admiration, and | share in the task of setting | it forth to any, if there be such, who know it not: for no single man is able to do so | entirely, and the task is one | beyond the powers of a single tongue, however laborious, however zealous. | Among the many and great | points for which they are to be celebrated (I trust I may not seem extravagant in | praising my own family) | the greatest of all, which more than any other stamps their character, is piety. By their | hoar hairs they lay claim | to reverence, but they are no less venerable for their virtue than for their age; for | while their bodies are bent | beneath the burden of their years, their souls renew their youth in God. 3. His father was well grafted | out of the wild olive tree into | the good one, and so far partook of its fatness as to be entrusted with the engrafting of others, and charged | with the culture of souls, | presiding in a manner becoming his high office over this people, like a second | Aaron or Moses, bidden | himself to draw near to God, Exodus 24:1-2 and to convey the Divine Voice to the | others who stand afar off; | gentle, meek, calm in mien, fervent in spirit, a fine man in external appearance, but | richer still in that which is | out of sight. But why should I describe him whom you know? For I could not even by | speaking at great length say | as much as he deserves, or as much as each of you knows and expects to be said of | him. It is then better to leave | your own fancy to picture him, than mutilate by my words the object of your admiration. | 4. His mother was consecrated | to God by virtue of her descent from a saintly family, and was possessed of piety | as a necessary inheritance, | not only for herself, but also for her children— being indeed a holy lump from a holy | firstfruits. Romans 11:16 And | this she so far increased and amplified that some, (bold though the statement be, I | will utter it,) have both | believed and said that even her husband's perfection has been the work of none other | than herself; and, oh how | wonderful! she herself, as the reward of her piety, has received a greater and more | perfect piety. Lovers of their | children and of Christ as they both were, what is most extraordinary, they were far | greater lovers of Christ | than of their children: yea, even their one enjoyment of their children was that they | should be acknowledged and | named by Christ, and their one measure of their blessedness in their children was | their virtue and close association | with the Chief Good. Compassionate, sympathetic, snatching many a treasure | from moths and robbers, | and from the prince of this world, John 14:30 to transfer it from their sojourn here | | | to the [true] habitation, | laying up in store 1 Timothy 6:19 for their children the heavenly splendour as their | greatest inheritance. Thus have | they reached a fair old age, equally reverend both for virtue and for years, and | full of days, alike of those | which abide and those which pass away; each one failing to secure the first prize here | below only so far as equalled | by the other; yea, they have fulfilled the measure of every happiness with the | exception of this last trial, | or discipline, whichever anyone may think we ought to call it; I mean their having | to send before them | the child who was, owing to his age, in greater danger of falling, and so to close their life in | safety, and be translated | with all their family to the realms above. 5. I have entered into these details, not from | a desire to eulogize | them, for this, I know well, it would be difficult worthily to do, if I made their praise the subject of my | whole oration, but to set | forth the excellence inherited from his parents by Cæsarius, and so prevent you from | being surprised or incredulous, | that one sprung from such progenitors, should have deserved such praises | himself; nay, strange indeed | would it have been, had he looked to others and disregarded the examples of his | kinsfolk at home. His | early life was such as becomes those really well born and destined for a good life. I say | little of his qualities | evident to all, his beauty, his stature, his manifold gracefulness, and harmonious | disposition, as shown in the | tones of his voice— for it is not my office to laud qualities of this kind, however | important they may seem | to others— and proceed with what I have to say of the points which, even if I wished, I | | | could with difficulty pass by. | 6. Bred and reared under such influences, we were fully trained in the education afforded here, in which | none could say how far | he excelled most of us from the quickness and extent of his abilities— and how can I | recall those days without | my tears showing that, contrary to my promises, my feelings have overcome my | philosophic restraint? The | time came when it was decided that we should leave home, and then for the first | time we were separated, | for I studied rhetoric in the then flourishing schools of Palestine; he went to Alexandria, | esteemed both then and now | the home of every branch of learning. Which of his qualities shall I place first and | foremost, or which can I | omit with least injury to my description? Who was more faithful to his teacher than | he? Who more kindly to |his classmates? Who more carefully avoided the society and companionship of the | depraved? Who attached | himself more closely to that of the most excellent, and among others, of the most | esteemed and illustrious | of his countrymen? For he knew that we are strongly influenced to virtue or vice by | our companions. And in | consequence of all this, who was more honoured by the authorities than he, and | whom did the whole city | (though all individuals are concealed in it, because of its size), esteem more highly | for his discretion, or deem | more illustrious for his intelligence? 7. What branch of learning did he not master, | or rather, in what branch | of study did he not surpass those who had made it their sole study? Whom did he allow even to | approach him, not only | of his own time and age, but even of his elders, who had devoted many more years to | study? All subjects he studied | as one, and each as thoroughly as if he knew no other. The brilliant in | intellect, he surpassed in | industry, the devoted students in quickness of perception; nay, rather he outstripped in | | | rapidity those who were | rapid, in application those who were laborious, and in both respects those who were | distinguished in both. | From geometry and astronomy, that science so dangerous to anyone else, he gathered all | that was helpful (I mean that | he was led by the harmony and order of the heavenly bodies to reverence their | Maker), and avoided what | is injurious; not attributing all things that are or happen to the influence of the stars, | like those who raise their | own fellow-servant, the creation, in rebellion against the Creator, but referring, | as is reasonable, the motion | of these bodies, and all other things besides, to God. In arithmetic and | mathematics, and in the | wonderful art of medicine, in so far as it treats of physiology and temperament, and the | causes of disease, in order | to remove the roots and so destroy their offspring with them, who is there so | ignorant or contentious as to | think him inferior to himself, and not to be glad to be reckoned next to him, | and carry off the second prize? | This indeed is no unsupported assertion, but East and West alike, and | every place which he afterward | visited, are as pillars inscribed with the record of his learning. | 8. But when, after gathering | into his single soul every kind of excellence and knowledge, as a mighty | merchantman gathers every sort | of ware, he was voyaging to his own city, in order to communicate to | others the fair cargo of | his culture, there befell a wondrous thing, which I must, as its mention is most | to them by another authority. | | | | cheering to me and may | delight you, briefly set forth. Our mother, in her motherly love for her children, had | offered up a prayer | that, as she had sent us forth together, she might see us together return home. For we | seemed, to our mother | at least, if not to others, to form a pair worthy of her prayers and glances, if seen together, | though now, alas, our connection | has been severed. And God, Who hears a righteous prayer, and honours the love | of parents for well-disposed | children, so ordered that, without any design or agreement on our part, the one | from Alexandria, the other | from Greece, the one by sea, the other by land, we arrived at the same city at the same | time. This city was Byzantium, | which now presides over Europe, in which Cæsarius, after the lapse of a short | time, gained such a repute, | that public honours, an alliance with an illustrious family, and a seat in the | council of state were offered | him; and a mission was dispatched to the Emperor by public decision, to beg | that the first of cities | be adorned and honoured by the first of scholars (if he cared at all for its being indeed the | first, and worthy of its name); | and that to all its other titles to distinction this further one be added, that it was | embellished by having Cæsarius | as its physician and its inhabitant, although its brilliancy was already assured by | its throngs of great men | both in philosophy and other branches of learning. But enough of this. At this time | there happened what seemed | to others a chance without reason or cause, such as frequently occurs of its own | accord in our day, but | was more than sufficiently manifest to devout minds as the result of the prayers to | | | god-fearing parents, | which were answered by the united arrival of their sons by land and sea. 9. Well, among | the noble traits of | Cæsarius' character, we must not fail to note one, which perhaps is in others' | eyes slight and unworthy | of mention, but seemed to me, both at the time and since, of the highest import, if | indeed brotherly love be | a praiseworthy quality; nor shall I ever cease to place it in the first rank, in relating | the story of his life. | Although the metropolis strove to retain him by the honours I have mentioned, and | declared that it would | under no circumstances let him go, my influence, which he valued most highly on all | occasions, prevailed upon him | to listen to the prayer of his parents, to supply his country's need, and to grant me | my own desire. And | when he thus returned home in my company, he preferred me not only to cities and peoples, | not only to honours and revenues, | which had in part already flowed to him in abundance from many sources | and in part were within | his reach, but even to the Emperor himself and his imperial commands. From this | time, then, having shaken | off all ambition, as a hard master and a painful disorder, I resolved to practise | philosophy and adapt | myself to the higher life: or rather the desire was earlier born, the life came later. But my | brother, who had dedicated | to his country the firstfruits of his learning, and gained an admiration worthy of his | efforts, was afterwards | led by the desire of fame, and, as he persuaded me, of being the guardian of the city, to | betake himself to court, not | indeed according to my own wishes or judgment; for I will confess to you that I think | | | it a better and grander | thing to be in the lowest rank with God than to win the first place with an earthly king. | Nevertheless I cannot blame him, | for inasmuch as philosophy is the greatest, so is it the most difficult, of | professions, which can be | taken in hand by but few, and only by those who have been called forth by the Divine | magnanimity, which gives its | hand to those who are honoured by its preference. Yet it is no small thing if | one, who has chosen the | lower form of life, follows after goodness, and sets greater store on God and his own | salvation than on earthly | lustre; using it as a stage, or a manifold ephemeral mask while playing in the drama of | this world, but himself living | unto God with that image which he knows that he has received from Him, and must | render to Him Who gave it. | That this was certainly the purpose of Cæsarius, we know full well. 10. Among | physicians he gained the foremost | place with no great trouble, by merely exhibiting his capacity, or rather | some slight specimen of his | capacity, and was immediately numbered among the friends of the | Emperor, and enjoyed the | highest honours. But he placed the humane functions of his art at the disposal of | the authorities free of cost, | knowing that nothing leads to further advancement than virtue and renown for | honourable deeds; so that he far | surpassed in fame those to whom he was inferior in rank. By his modesty he so | won the love of all that | they entrusted their precious charges to his care, without requiring him to be sworn by | Hippocrates, since the simplicity |of Crates was nothing to his own: winning in general a respect beyond his | | | rank; for besides the | present repute he was ever thought to have justly won, a still greater one was anticipated for | him, both by the Emperors | themselves and by all who occupied the nearest positions to them. But, most | important, neither by his fame, | nor by the luxury which surrounded him, was his nobility of soul corrupted; for | | | amidst his many claims | to honour, he himself cared most for being, and being known to be, a Christian, and, | compared with this, all | other things were to him but trifling toys. For they belong to the part we play before | others on a stage which | is very quickly set up and taken down again— perhaps indeed more quickly destroyed | than put together, as we may | see from the manifold changes of life, and fluctuations of prosperity; while the | only real and securely abiding | good thing is godliness. 11. Such was the philosophy of Cæsarius, even at court: | these were the ideas amidst | which he lived and died, discovering and presenting to God, in the hidden man, a | still deeper godliness than was | publicly visible. And if I must pass by all else, his protection of his kinsmen in | distress, his contempt for arrogance, | his freedom from assumption towards friends, his boldness towards men | in power, the numerous | contests and arguments in which he engaged with many on behalf of the truth, not merely | for the sake of argument, | but with deep piety and fervour, I must speak of one point at least as especially | worthy of note. The Emperor | of unhappy memory was raging against us, whose madness in rejecting Christ, | after making himself its | first victim, had now rendered him intolerable to others; though he did not, like other | fighters against Christ, | grandly enlist himself on the side of impiety, but veiled his persecution under the form of | equity; and, ruled by the | crooked serpent which possessed his soul, dragged down into his own pit his | wretched victims by manifold | devices. His first artifice and contrivance was, to deprive us of the honour of our | | | conflicts (for, noble man | as he was, he grudged this to Christians), by causing us, who suffered for being | Christians, to be punished | as evil doers: the second was, to call this process persuasion, and not tyranny, so that | the disgrace of those who | chose to side with impiety might be greater than their danger. Some he won over by | money, some by dignities, | some by promises, some by various honours, which he bestowed, not royally but in | right servile style, in | the sight of all, while everyone was influenced by the witchery of his words, and his own | example. At last he assailed | Cæsarius. How utter was the derangement and folly which could hope to take for his | prey a man like Cæsarius, | my brother, the son of parents like ours! 12. However, that I may dwell awhile upon | this point, and luxuriate | in my story as men do who are eyewitnesses in some marvellous event, that noble man, | fortified with the sign | of Christ, and defending himself with His Mighty Word, entered the lists against an | adversary experienced in arms | and strong in his skill in argument. In no wise abashed at the sight, nor shrinking | at all from his high | purpose through flattery, he was an athlete ready, both in word and deed, to meet a rival of | equal power. Such then | was the arena, and so equipped the champion of godliness. The judge on one side was | Christ, arming the athlete | with His own sufferings: and on the other a dreadful tyrant, persuasive by his skill in | argument, and overawing | him by the weight of his authority; and as spectators, on either hand, both those | who were still left on | the side of godliness and those who had been snatched away by him, watching whether | | | victory inclined to their | own side or to the other, and more anxious as to which would gain the day than the | combatants themselves. 13. Did | you not fear for Cæsarius, lest anything unworthy of his zeal should befall him? Nay, be ye of | good courage. For the victory | is with Christ, Who overcame the world. John 16:33 Now for my part, be | well assured, I should | be highly interested in setting forth the details of the arguments and allegations used | on that occasion, for indeed | the discussion contains certain feats and elegances, which I dwell on with no | slight pleasure; but this | would be quite foreign to an occasion and discourse like the present. And when, after | having torn to shreds all | his opponent's sophistries, and thrust aside as mere child's play every assault, veiled or | open, Cæsarius in a loud | clear voice declared that he was and remained a Christian— not even thus was he | finally dismissed. For indeed, | the Emperor was possessed by an eager desire to enjoy and be | distinguished by his culture, | and then uttered in the hearing of all his famous saying— O happy father, O | unhappy sons! Thus deigning | to honour me, whose culture and godliness he had known at Athens, with a | share in the dishonour | of Cæsarius, who was remanded for a further trial (since Justice was fitly arming the | Emperor against the Persians), | and welcomed by us after his happy escape and bloodless victory, as more | illustrious for his dishonour | than for his celebrity. 14. This victory I esteem far more sublime and | honourable than the Emperor's | mighty power and splendid purple and costly diadem. I am more elated in | | | describing it than if he had | won from him the half of his Empire. During the evil days he lived in retirement, | obedient herein to our Christian | law, Matthew 10:23 which bids us, when occasion offers, to make ventures | on behalf of the truth, and | not be traitors to our religion from cowardice; yet refrain, as long as may be, from | rushing into danger, either | in fear for our own souls, or to spare those who bring the danger upon us. But when | the gloom had been dispersed, | and the righteous sentence had been pronounced in a foreign land, and the | glittering sword had struck | down the ungodly, and power had returned to the hands of Christians, what boots it to | say with what glory and honour, | with how many and great testimonies, as if bestowing rather than receiving a | favour, he was welcomed again | at the Court; his new honour succeeding to that of former days; while time | changed its Emperors, the repute | and commanding influence of Cæsarius with them was undisturbed, nay, | they vied with each other | in striving to attach him most closely to themselves, and be known as his special | friends and acquaintances. Such | was the godliness of Cæsarius, such its results. Let all men, young and old, | give ear, and press on through | the same virtue to the same distinction, for glorious is the fruit of good | labours, Wisdom 3:15 if | they suppose this to be worth striving after, and a part of true happiness. 15. Again | another wonder concerning him | is a strong argument for his parents' piety and his own. He was | living in Bithynia, holding | an office of no small importance from the Emperor, viz., the stewardship of | his revenue, and care of | the exchequer: for this had been assigned to him by the Emperor as a prelude to the | highest offices. And when, | a short time ago, the earthquake in Nicæa occurred, which is said to have | been the most serious | within the memory of man, overwhelming in a common destruction almost all the | inhabitants and the beauty | of the city, he alone, or with very few of the men of rank, survived the danger, being | shielded by the very | falling ruins in his incredible escape, and bearing slight traces of the peril; yet he | allowed fear to lead him | to a more important salvation, for he dedicated himself entirely to the Supreme | Providence; he renounced the | service of transitory things, and attached himself to another court. This he | both purposed himself, and | made the object of the united earnest prayers to which he invited me by letter, | when I seized this opportunity | to give him warning, as I never ceased to do when pained that his great nature | should be occupied in affairs | beneath it, and that a soul so fitted for philosophy should, like the sun behind a | cloud, be obscured amid | the whirl of public life. Unscathed though he had been by the earthquake, he | was not proof against disease, | since he was but human. His escape was peculiar to himself; his death common to | all mankind; the one | the token of his piety, the other the result of his nature. The former, for our consolation, | preceded his fate, so that, | though shaken by his death, we might exult in the extraordinary character of his | preservation. And now our | illustrious Cæsarius has been restored to us, when his honoured dust and celebrated | corse, after being escorted | home amidst a succession of hymns and public orations, has been honoured by the | holy hands of his parents; | while his mother, substituting the festal garments of religion for the trappings of woe, | has overcome her tears | by her philosophy, and lulled to sleep lamentations by psalmody, as her son enjoys | honours worthy of his newly | regenerate soul, which has been, through water, transformed by the Spirit. 16. This, | Cæsarius, is my funeral offering | to you, this the firstfruits of my words, which you have often blamed | me for withholding, yet | would have stripped off, had they been bestowed on you; with this ornament I adorn | you, an ornament, I | know well, far dearer to you than all others, though it be not of the soft flowing tissues of | silk, in which while living, | with virtue for your sole adorning, you did not, like the many, rejoice; nor texture | | | of transparent linen, nor | outpouring of costly ointments, which you had long resigned to the boudoirs of the fair, | with their sweet savours | lasting but a single day; nor any other small thing valued by small minds, which would | have all been hidden today | with your fair form by this bitter stone. Far hence be games and stories of the | Greeks, the honours of ill-fated | youths, with their petty prizes for petty contests; and all the libations and | firstfruits or garlands and | newly plucked flowers, wherewith men honour the departed, in obedience to | ancient custom and unreasoning | grief, rather than reason. My gift is an oration, which perhaps succeeding | time will receive at my | hand and ever keep in motion, that it may not suffer him who has left us to be utterly | lost to earth, but may | ever keep him whom we honour in men's ears and minds, as it sets before them, more clearly | than a portrait, the image | of him for whom we mourn. 17. Such is my offering; if it be slight and inferior | to his merit, God loves | that which is according to our power. Part of our gift is now complete, the remainder we will | now pay by offering | (those of us who still survive) every year our honours and memorials. And now for you, | sacred and holy soul, | we pray for an entrance into heaven; may you enjoy such repose as the bosom of | Abraham affords, may you | behold the choir of Angels, and the glories and splendours of sainted men; aye, may | you be united to that choir | and share in their joy, looking down from on high on all things here, on what | men call wealth, and despicable | dignities, and deceitful honours, and the errors of our senses, and the tangle of | | | this life, and its confusion | and ignorance, as if we were fighting in the dark; while you are in attendance upon | the Great King and filled | with the light which streams forth from Him: and may it be ours hereafter, receiving | therefrom no such slender | rivulet, as is the object of our fancy in this day of mirrors and enigmas, to attain to the | fount of good itself, | gazing with pure mind upon the truth in its purity, and finding a reward for our eager toil | here below on behalf | of the good, in our more perfect possession and vision of the good on high: the end to | which our sacred books and | teachers foretell that our course of divine mysteries shall lead us. 18. What now | remains? To bring the | healing of the Word to those in sorrow. And a powerful remedy for mourners | is sympathy, for sufferers | are best consoled by those who have to bear a like suffering. To such, then, I specially | address myself, of whom | I should be ashamed, if, with all other virtues, they do not show the elements of | patience. For even if they | surpass all others in love of their children, let them equally surpass them in love of | wisdom and love of Christ, | and in the special practice of meditation on our departure hence, impressing it | likewise on their children, | making even their whole life a preparation for death. But if your misfortune still clouds | your reason and, like | the moisture which dims our eyes, hides from you the clear view of your duty, come, you | elders, receive the consolation | of a young man, you fathers, that of a child, who ought to be admonished by | men as old as you, who | have admonished many and gathered experience from your many years. Yet wonder | not, if in my youth I | admonish the aged; and if in anything I can see better than the hoary, I offer it to you. | How much longer have we | to live, you men of honoured eld, so near to God? How long are we to suffer here? Not | | | even man's whole life is | long, compared with the Eternity of the Divine Nature, still less the remains of | life, and what I may call | the parting of our human breath, the close of our frail existence. How much has Cæsarius | outstripped us? How long | shall we be left to mourn his departure? Are we not hastening to the same abode? | Shall we not soon be covered | by the same stone? Shall we not shortly be reduced to the same dust? And what in | these short days will be | our gain, save that after it has been ours to see, or suffer, or perchance even to do, more | ill, we must discharge the common | and inexorable tribute to the law of nature, by following some, | preceding others, to the tomb, | mourning these, being lamented by those, and receiving from some that meed of |

| tears which we ourselves had paid to others? | 19. Such, my brethren, | is our existence, who live this transient life, such our pastime upon earth: we come into | existence out of non-existence, | and after existing are dissolved. We are unsubstantial dreams, impalpable | visions, Job 20:8 | | like the flight of a passing bird, like a ship leaving no track upon the sea, a speck of dust, a | | vapour, an early dew, |a flower that quickly blooms, and quickly fades. As for man his days are as grass, as a | flower of the field, | so he flourishes. Well has inspired David discoursed of our frailty, and again in these | words, Let me know the | shortness of my days; and he defines the days of man as of a span long. And what | would you say to Jeremiah, | who complains of his mother in sorrow for his birth, Jeremiah 15:10 and that on | account of others' faults? | I have seen all things, Ecclesiastes 1:14 says the preacher, I have reviewed in | thought all human things, | wealth, pleasure, power, unstable glory, wisdom which evades us rather than is | won; then pleasure again, | wisdom again, often revolving the same objects, the pleasures of appetite, orchards, | numbers of slaves, store | of wealth, serving men and serving maids, singing men and singing women, arms, | spearmen, subject nations, | collected tributes, the pride of kings, all the necessaries and superfluities of life, in | which I surpassed all | the kings that were before me. And what does he say after all these things? Vanity of | vanities, all is vanity | and vexation of spirit, possibly meaning some unreasoning longing of the soul, and | distraction of man condemned | to this from the original fall: but hear, he says, the conclusion of the whole | matter, Fear God. This | is his stay in his perplexity, and this is your only gain from life here below, to be guided | through the disorder of | the things which are seen 2 Corinthians 4:18 and shaken, to the things which stand | irm and are not moved. | Hebrews 12:27 - 20. Let us not then mourn Cæsarius but ourselves, knowing | | | what evils he has | escaped to which we are left behind, and what treasure we shall lay up, unless, | earnestly cleaving unto God | and outstripping transitory things, we press towards the life above, deserting the | earth while we are | still upon the earth, and earnestly following the spirit which bears us upward. Painful as | this is to the faint-hearted, | it is as nothing to men of brave mind. And let us consider it thus. Cæsarius will | not reign, but rather will | he be reigned over by others. He will strike terror into no one, but he will be free from | fear of any harsh master, | often himself unworthy even of a subject's position. He will not amass wealth, but | neither will he be liable | to envy, or be pained at lack of success, or be ever seeking to add to his gains as much | again. For such is the | disease of wealth, which knows no limit to its desire of more, and continues to make | drinking the medicine for thirst. | He will make no display of his power of speaking, yet for his speaking will he be | admired. He will not | discourse upon the dicta of Hippocrates and Galen, and their adversaries, but neither | will he be troubled | by diseases, and suffer pain at the misfortunes of others. He will not set forth the principles | of Eucleides, Ptolemæus, | and Heron, but neither will he be pained by the tumid vaunts of uncultured men. He | will make no display | of the doctrines of Plato, and Aristotle, and Pyrrho, and the names of any Democritus, | and Heracleitus, Anaxagoras, | Cleanthes and Epicurus, and all the members of the venerable Porch and | Academy: but neither will | he trouble himself with the solution of their cunning syllogisms. What need of | | | further details? Yet | here are some which all men honour or desire. Nor wife nor child will he have beside him, | but he will escape mourning | for, or being mourned by them, or leaving them to others, or being left behind | himself as a memorial | of misfortune. He will inherit no property: but he will have such heirs as are of the | greatest service, such as he | himself wished, so that he departed hence a rich man, bearing with him all that was | his. What an ambition! | What a new consolation! What magnanimity in his executors! A proclamation has been | heard, worthy of the ears | of all, and a mother's grief has been made void by a fair and holy promise, to give | entirely to her son his | wealth as a funeral offering on his behalf, leaving nothing to those who expected it. | 21. Is this inadequate for | our consolation? I will add a more potent remedy. I believe the words of the wise, that | every fair and God-beloved | soul, when, set free from the bonds of the body, it departs hence, at once enjoys a | sense and perception of | the blessings which await it, inasmuch as that which darkened it has been purged | away, or laid aside | — I know not how else to term it— and feels a wondrous pleasure and exultation, and goes | rejoicing to meet its Lord, | having escaped as it were from the grievous poison of life here, and shaken off the | fetters which bound it | and held down the wings of the mind, and so enters on the enjoyment of the bliss laid up | for it, of which it has even | now some conception. Then, a little later, it receives its kindred flesh, which once | shared in its pursuits | of things above, from the earth which both gave and had been entrusted with it, and in | | | some way known to God, | who knit them together and dissolved them, enters with it upon the inheritance of the | glory there. And, as it | shared, through their close union, in its hardships, so also it bestows upon it a portion of | its joys, gathering it |up entirely into itself, and becoming with it one in spirit and in mind and in God, the mortal | and mutable being swallowed | up of life. Hear at least how the inspired Ezekiel discourses of the knitting | together of bones and sinews, | how after him Saint Paul speaks of the earthly tabernacle, and the house not made | with hands, the one to | be dissolved, the other laid up in heaven, alleging absence from the body to be presence | with the Lord, and bewailing | his life in it as an exile, and therefore longing for and hastening to his release. | Why am I faint-hearted | in my hopes? Why behave like a mere creature of a day? I await the voice of the | Archangel, 1 Thessalonians 4:16 | the last trumpet, 1 Corinthians 15:52 the transformation of the heavens, the | transfiguration of the earth, | the liberation of the elements, the renovation of the universe. 2 Peter 3:10 | Then shall I see Cæsarius | himself, no longer in exile, no longer laid upon a bier, no longer the object of mourning | and pity, but brilliant, | glorious, heavenly, such as in my dreams I have often beheld you, dearest and most loving | of brothers, pictured thus | by my desire, if not by the very truth. 22. But now, laying aside lamentation, I | will look at myself, and | examine my feelings, that I may not unconsciously have in myself anything to be lamented. | O you sons of men, | for the words apply to you, how long will you be hard-hearted and gross in mind? Why | do ye love vanity and | seek after leasing, supposing life here to be a great thing and these few days many, and | shrinking from this separation, | welcome and pleasant as it is, as if it were really grievous and awful? Are we not | to know ourselves? Are | we not to cast away visible things? Are we not to look to the things unseen? Are we | not, even if we are | somewhat grieved, to be on the contrary distressed at our lengthened sojourn, like holy | David, who calls things | here the tents of darkness, and the place of affliction, and the deep mire, and the | shadow of death; because | we linger in the tombs we bear about with us, because, though we are gods, we die like | men the death of sin? | This is my fear, this day and night accompanies me, and will not let me breathe, on one side | the glory, on the other | the place of correction: the former I long for till I can say, My soul faints for Your | salvation; from the latter | I shrink back shuddering; yet I am not afraid that this body of mine should utterly | perish in dissolution | and corruption; but that the glorious creature of God (for glorious it is if upright, | just as it is dishonourable | if sinful) in which is reason, morality, and hope, should be condemned to the same | dishonour as the brutes, | and be no better after death; a fate to be desired for the wicked, who are worthy | of the fire yonder. | 23. Would that I might mortify my members that are upon the earth, Colossians 3:5 would that I | might spend my all upon | the spirit, walking in the way that is narrow and trodden by few, not that which is broad and easy. Matthew 7:13 | For glorious and great | are its consequences, and our hope is greater than our desert. | What is man, that You | are mindful of him? What is this new mystery which concerns me? I am small and great, | lowly and exalted, mortal | and immortal, earthly and heavenly. I share one condition with the lower world, the | other with God; one | with the flesh, the other with the spirit. I must be buried with Christ, arise with Christ, be | joint heir with Christ, | become the son of God, yea, God Himself. See whither our argument has carried us in its | progress. I almost own | myself indebted to the disaster which has inspired me with such thoughts, and made me | more enamoured of my departure | hence. This is the purpose of the great mystery for us. This is the purpose | for us of God, Who for | us was made man and became poor, 2 Corinthians 8:9 to raise our flesh, Romans 8:11 | and recover His image, | and remodel man, Colossians 3:10 that we might all be made one in Christ, Galatians 3:28 | | | who was perfectly made | in all of us all that He Himself is, 1 Corinthians 15:28 that we might no longer | be male and female, barbarian, | Scythian, bond or free Colossians 3:11 (which are badges of the flesh), but | might bear in ourselves | only the stamp of God, by Whom and for Whom we were made, Romans 11:36 and have | so far received our form | and model from Him, that we are recognized by it alone. 24. Yea, would that what we hope | for might be, according | to the great kindness of our bountiful God, Who asks for little and bestows great things, both in the | present and in the future, | upon those who truly love Him; 1 Corinthians 2:9 bearing all things, enduring all | things for their love | and hope of Him, giving thanks for all things 1 Thessalonians 5:18 favourable and | unfavourable alike: I mean | pleasant and painful, for reason knows that even these are often instruments of | salvation; commending to Him | our own souls 1 Peter 4:19 and the souls of those fellow wayfarers who, being | more ready, have gained | their rest before us. And, now that we have done this, let us cease from our discourse, | and you too from your | tears, hastening, as you now are, to your tomb, which as a sad abiding gift you have given | to Cæsarius, seasonably | prepared as it was for his parents in their old age, and now unexpectedly bestowed | on their son in his | youth, though not without reason in His eyes Who disposes our affairs. O Lord and Maker of | all things, and specially | of this our frame! O God and Father and Pilot of men who are Yours! O Lord of life | and death! O Judge | and Benefactor of our souls! O Maker and Transformer in due time of all things by Your | | | designing Word, according | to the knowledge of the depth of Your wisdom and providence! Do Thou now | receive Cæsarius, the firstfruits | of our pilgrimage; and if he who was last is first, we bow before Your Word, by | which the universe is ruled; | yet do Thou receive us also afterwards, in a time when You may be found, having | ordered us in the flesh | as long as is for our profit; yea, receive us, prepared and not troubled by Your fear, not | departing from You | in our last day, nor violently borne away from things here, like souls fond of the world and | the flesh, but filled with | eagerness for that blessed and enduring life which is in Christ Jesus, our Lord, to | whom be glory, world | without end. Amen. Oration 8 - On his Sister Gorgonia. The exact date of this Oration is uncertain. | It is certainly (§23) later | than the death of Cæsarius, A.D. 369, and previous to the death of their father, A.D. 374. So much | we gather from the Oration | itself, and the references made by some authors to a poem of S. Gregory do not | add anything certain to our | knowledge (Poem. Hist. I. 1. v.v. 108, 227). The place in which it was delivered is, | almost without doubt, | the city in which her married life had been spent. The public details of that life are | familiar to the audience. Gorgonia's | parents, and the speaker himself, although known to them, are not | spoken of in terms implying | intimacy such as we find in Orations known to have been delivered at Nazianzus. | The spiritual father and | confidant of Gorgonia is present, certainly in a position of authority, probably seated in | the Episcopal throne. | The husband of Gorgonia (Epitaph. 24) was named Alypius. His home, as | Clemencet and Benoit | agree, on the authority of Elias, was at Iconium, of which city, at the time, Faustinus was | bishop. The names of Gorgonia's | two sons are unknown. Elias states that they both became bishops. S. Gregory | | | mentions her three daughters, | Alypiana, Eugenia, and Nonna, in his will. The oration is marked by an | eloquence, piety, and tender feeling | which make it a worthy companion of that on Cæsarius. Funeral Oration on his Sister Gorgonia. | 1. In praising my sister, | I shall pay honour to one of my own family; yet my praise will not be false, because it is | given to a relation, but, | because it is true, will be worthy of commendation, and its truth is based not only upon | its justice, but upon | well-known facts. For, even if I wished, I should not be permitted to be partial; since | everyone who hears me | stands, like a skilful critic, between my oration and the truth, to discountenance | exaggeration, yet, if he | be a man of justice, demanding what is really due. So that my fear is not of outrunning | the truth, but, on the | contrary, of falling short of it, and lessening her just repute by the extreme inadequacy of | my panegyric; for it is | a hard task to match her excellences with suitable action and words. Let us not | then be so unjust as to | praise every characteristic of other folk, and disparage really valuable qualities | because they are our own, | so as to make some men gain by their absence of kindred with us, while others suffer | for their relationship. | For justice would be violated alike by the praise of the one and the neglect of the other, | whereas if we make | the truth our standard and rule, and look to her alone, disregarding all the objects of the | vulgar and the mean, | we shall praise or pass over everything according to its merits. 2. Yet it | would be most unreasonable | of all, if, while we refuse to regard it as a righteous thing to defraud, insult, | | | accuse, or treat unjustly | in any way, great or small, those who are our kindred, and consider wrong done to those | nearest to us the worst of all; | we were yet to imagine that it would be an act of justice to deprive them of such an | oration as is due most | of all to the good, and spend more words upon those who are evil, and beg for indulgent | treatment, than on those | who are excellent and merely claim their due. For if we are not prevented, as would be | far more just, from | praising men who have lived outside our own circle, because we do not know and cannot | personally testify to their | merits, shall we be prevented from praising those whom we do know, because of our | friendship, or the envy | of the multitude, and especially those who have departed hence, whom it is too late to | ingratiate ourselves with, since | they have escaped, among all other things, from the reach of praise or | blame. 3. Having now made | a sufficient defence on these points, and shown how necessary it is for me to be the speaker, | come, let me proceed | with my eulogy, rejecting all daintiness and elegance of style (for she whom we are | praising was unadorned and | the absence of ornament was to her, beauty), and yet performing, as a most | indispensable debt, all | those funeral rites which are her due, and further instructing everyone in a zealous | imitation of the same virtue, | since it is my object in every word and action to promote the perfection of those | committed to my charge. | The task of praising the country and family of our departed one I leave to another, more | scrupulous in adhering | to the rules of eulogy; nor will he lack many fair topics, if he wish to deck her with | | | external ornaments, as men | deck a splendid and beautiful form with gold and precious stones, and the | artistic devices of the | craftsman; which, while they accentuate ugliness by their contrast, can add no | attractiveness to the beauty | which surpasses them. For my part, I will only conform to such rules so far as to | allude to our common | parents, for it would not be reverent to pass unnoticed the great blessing of having | such parents and teachers, | and then speedily direct my attention to herself, without further taxing the patience | of those who are eager | to learn what manner of woman she was. 4. Who is there who knows not the | Abraham and Sarah of these | our latter days, Gregory and Nonna his wife? For it is not well to omit the incitement to virtue of | mentioning their names. | He has been justified by faith, she has dwelt with him who is faithful; he beyond all | hope has been the father | of many nations, Romans 4:18 she has spiritually travailed in their birth; he escaped | from the bondage of his | father's gods, she is the daughter as well as the mother of the free; he went out from | kindred and home for | the sake of the land of promise, she was the occasion of his exile; for on this head alone | I venture to claim for | her an honour higher than that of Sarah; he set forth on so noble a pilgrimage, she readily | shared with him in its | toils; he gave himself to the Lord, she both called her husband lord and regarded him as | such, and in part | was thereby justified; whose was the promise, from whom, as far as in them lay, was born | Isaac, and whose was the gift. | 5. This good shepherd was the result of his wife's prayers and guidance, and it was from her that he | | | learned his ideal of a | good shepherd's life. He generously fled from his idols, and afterwards even put demons to flight; | he never consented to eat | salt with idolators: united together with a bond of one honour, of one mind, of one | soul, concerned as much | with virtue and fellowship with God as with the flesh; equal in length of life and hoary | hairs, equal in prudence | and brilliancy, rivals of each other, soaring beyond all the rest, possessed in few | respects by the flesh, | and translated in spirit, even before dissolution: possessing not the world, and yet | possessing it, by at | once despising and rightly valuing it: forsaking riches and yet being rich through their noble | pursuits; rejecting things here, | and purchasing instead the things yonder: possessed of a scanty remnant of this | life, left over from | their piety, but of an abundant and long life for which they have laboured. I will say but one | word more about them: | they have been rightly and fairly assigned, each to either sex; he is the ornament of men, | she of women, and not | only the ornament but the pattern of virtue. 6. From them Gorgonia derived both | her existence and her reputation; | they sowed in her the seeds of piety, they were the source of her fair life, and of her happy | departure with better hopes. | Fair privileges these, and such as are not easily attained by many of those who | plume themselves highly | upon their noble birth, and are proud of their ancestry. But, if I must treat of her case in | a more philosophic and lofty | strain, Gorgonia's native land was Jerusalem above, Hebrews 12:22-23 the object, | not of sight but of contemplation, | wherein is our commonwealth, and whereto we are pressing on: whose | | | citizen Christ is, and whose | fellow citizens are the assembly and church of the first born who are written in | heaven, and feast around | its great Founder in contemplation of His glory, and take part in the endless | festival; her nobility consisted | in the preservation of the Image, and the perfect likeness to the Archetype, which | | | is produced by reason | and virtue and pure desire, ever more and more conforming, in things pertaining to God, | to those truly initiated | into the heavenly mysteries; and in knowing whence, and of what character, and for what | end we came into being. | 7. This is what I know upon these points: and therefore it is that I both am aware and assert that | her soul was more noble | than those of the East, Job 1:3 according to a better than the ordinary rule of noble or ignoble birth, | whose distinctions depend not | on blood but on character; nor does it classify those whom it praises or | blames according to their | families, but as individuals. But speaking as I do of her excellences among those | who know her, let each | one join in contributing some particular and aid me in my speech: for it is impossible | for one man to take | in every point, however gifted with observation and intelligence. 8. In modesty she so greatly | excelled, and so far surpassed, | those of her own day, to say nothing of those of old time who have been illustrious for modesty, that, | in regard to the two | divisions of the life of all, that is, the married and the unmarried state, the latter being | higher and more divine, | though more difficult and dangerous, while the former is more humble and more | safe, she was able to avoid | the disadvantages of each, and to select and combine all that is best in both, | namely, the elevation | of the one and the security of the other, thus becoming modest without pride, blending the | excellence of the married | with that of the unmarried state, and proving that neither of them absolutely binds | us to, or separates us | from, God or the world (so that the one from its own nature must be utterly avoided, and the | | | other altogether praised): | but that it is mind which nobly presides over wedlock and maidenhood, and arranges | and works upon them | as the raw material of virtue under the master-hand of reason. For though she had entered | upon a carnal union, she | was not therefore separated from the spirit, nor, because her husband was her head, | did she ignore her first | Head: but, performing those few ministrations due to the world and nature, according to | the will of the law | of the flesh, or rather of Him who gave to the flesh these laws, she consecrated herself | entirely to God. But | what is most excellent and honourable, she also won over her husband to her side, | and made of him a good | fellow-servant, instead of an unreasonable master. And not only so, but she further | made the fruit of her | body, her children and her children's children, to be the fruit of her spirit, | dedicating to God not | her single soul, but the whole family and household, and making wedlock illustrious | through her own acceptability | in wedlock, and the fair harvest she had reaped thereby; presenting herself, as | long as she lived, as an | example to her offspring of all that was good, and when summoned hence, leaving her | will behind her, as a | silent exhortation to her house. 9. The divine Solomon, in his instructive | wisdom, I mean his Proverbs, | praises the woman Proverbs 31:10 who looks to her household and loves her husband, | contrasting her with one | who roams abroad, and is uncontrolled and dishonourable, and hunts for precious | souls with wanton words | and ways, while she manages well at home and bravely sets about her woman's duties, | | | as her hands hold | the distaff, and she prepares two coats for her husband, buying a field in due season, and makes | good provision for the food | of her servants, and welcomes her friends at a liberal table; with all the other | details in which he sings | the praises of the modest and industrious woman. Now, to praise my sister in these | points would be to praise | a statue for its shadow, or a lion for its claws, without allusion to its greatest | perfections. Who was more | deserving of renown, and yet who avoided it so much and made herself inaccessible to | the eyes of man? Who | knew better the due proportions of sobriety and cheerfulness, so that her sobriety should | not seem inhuman, nor | her tenderness immodest, but prudent in one, gentle in the other, her discretion was | marked by a combination | of sympathy and dignity? Listen, you women addicted to ease and display, who | despise the veil of shamefastness. | Who ever so kept her eyes under control? Who so derided laughter, that the | ripple of a smile | seemed a great thing to her? Who more steadfastly closed her ears? And who opened them more| to the Divine words, | or rather, who installed the mind as ruler of the tongue in uttering the judgments of God? | Who, as she, regulated her lips? | 10. Here, if you will, is another point of her excellence: one of which neither she nor any truly modest | and decorous woman thinks | anything: but which we have been made to think much of, by those who are too fond | of ornament and display, | and refuse to listen to instruction on such matters. She was never adorned with | gold wrought into artistic | forms of surpassing beauty, nor flaxen tresses, fully or partially displayed, nor spiral | | | curls, nor dishonouring designs | of men who construct erections on the honourable head, nor costly folds of | flowing and transparent robes, |nor graces of brilliant stones, which color the neighbouring air, and cast a glow | upon the form; nor | the arts and witcheries of the painter, nor that cheap beauty of the infernal creator who works | against the Divine, hiding | with his treacherous pigments the creation of God, and putting it to shame with his | honour, and setting before | eager eyes the imitation of an harlot instead of the form of God, so that this bastard | beauty may steal away | that image which should be kept for God and for the world to come. But though she was | aware of the many and | various external ornaments of women, yet none of them was more precious to her than | her own character, and | the brilliancy stored up within. One red tint was dear to her, the blush of modesty; one | white one, the sign | of temperance: but pigments and pencillings, and living pictures, and flowing lines of | beauty, she left to women | of the stage and of the streets, and to all who think it a shame and a reproach to be ashamed. | 11. Enough of such topics. | Of her prudence and piety no adequate account can be given, nor many examples | found besides those of | her natural and spiritual parents, who were her only models, and of whose virtue she in no | wise fell short, with | this single exception most readily admitted, that they, as she both knew and acknowledged, | were the source of | her goodness, and the root of her own illumination. What could be keener than the intellect of | her who was recognized | as a common adviser not only by those of her family, those of the same people and of | the one fold, but even | by all men round about, who treated her counsels and advice as a law not to be | broken? What more sagacious | than her words? What more prudent than her silence? Having mentioned | silence, I will proceed | to that which was most characteristic of her, most becoming to women, and most | serviceable to these times. | Who had a fuller knowledge of the things of God, both from the Divine oracles, and | from her own understanding? | But who was less ready to speak, confining herself within the due limits of women? | Moreover, as was the | bounden duty of a woman who has learned true piety, and that which is the only honourable | object of insatiate desire, | who, as she, adorned temples with offerings, both others and this one, which will | hardly, now she is gone, | be so adorned again? Or rather, who so presented herself to God as a living temple? Who | again paid such honor | to Priests, especially to him who was her fellow soldier and teacher of piety, whose are | the good seeds, and the | pair of children consecrated to God. 12. Who opened her house to those who | live according to God with a | more graceful and bountiful welcome? And, which is greater than this, who bade them welcome | with such modesty and | godly greetings? Further, who showed a mind more unmoved in sufferings? Whose soul | was more sympathetic to | those in trouble? Whose hand more liberal to those in want? I should not hesitate to | honour her with the | honour her with the | She was eyes to the blind, | feet to the lame, a mother to the orphan. Why should I say more of her compassion to | widows, than that its | fruit which she obtained was, never to be called a widow herself? Her house was a common | abode to all the needy | of her family; and her goods no less common to all in need than their own belonged to | each. She has dispersed | abroad and given to the poor, and according to the infallible truth of the Gospel, she | laid up much store | in the wine-presses above, and oftentimes entertained Christ in the person of those | whose benefactress she was. | And, best of all, there was in her no unreal profession, but in secret she cultivated | piety before Him who | sees secret things. Everything she rescued from the ruler of this world, everything she | transferred to the safe garners. | Nothing did she leave behind to earth, save her body. She bartered everything | for the hopes above: | the sole wealth she left to her children was the imitation of her example, and emulation | | | of her merits. | 13. But amid these tokens of incredible magnanimity, she did not surrender her body to luxury, | and unrestrained pleasures | of the appetite, that raging and tearing dog, as though presuming upon her acts of | benevolence, as most men | do, who redeem their luxury by compassion to the poor, and instead of healing evil | with good, receive evil | as a recompense for their good deeds. Nor did she, while subduing her dust by fasting, | leave to another the medicine | of hard lying; nor, while she found this of spiritual service, was she less | restrained in sleep than | anyone else; nor, while regulating her life on this point as if freed from the body, | did she lie upon the ground, | when others were passing the night erect, as the most mortified men struggle to do. | Nay in this respect she | was seen to surpass not only women, but the most devoted of men, by her intelligent | chanting of the psalter, | her converse with, and unfolding and apposite recollection of, the Divine oracles, her | bending of her knees | which had grown hard and almost taken root in the ground, her tears to cleanse her stains | with contrite heart and | spirit of lowliness, her prayer rising heavenward, her mind freed from wandering in | rapture; in all these, | or in any one of them, is there man or woman who can boast of having surpassed her? | Besides, it is a great | thing to say, but it is true, that while she was zealous in her endeavour after some points of | excellence, of others | she was the paragon: of some she was the discoverer, in others she excelled. And if in | some single particular she was | rivalled, her superiority consists in her complete grasp of all. Such was her | | | success in all points, | as none else attained even in a moderate degree in one: to such perfection did she attain | in each particular, that | any one might of itself have supplied the place of all. 14. O untended body, and squalid | garments, whose only flower | is virtue! O soul, clinging to the body, when reduced almost to an immaterial state through lack of | food; or rather, when | the body had been mortified by force, even before dissolution, that the soul might attain | to freedom, and escape | the entanglements of the senses! O nights of vigil, and psalmody, and standing which | lasts from one day | to another! O David, whose strains never seem tedious to faithful souls! O tender limbs, | flung upon the earth and, | contrary to nature, growing hard! O fountains of tears, sowing in affliction that they | might reap in joy. O | cry in the night, piercing the clouds and reaching unto Him that dwells in the heavens! O | fervour of spirit, waxing | bold in prayerful longings against the dogs of night, and frosts and rain, and | thunders, and hail, and | darkness! O nature of woman overcoming that of man in the common struggle for | salvation, and demonstrating | that the distinction between male and female is one of body not of soul! O | Baptismal purity, O soul, | in the pure chamber of your body, the bride of Christ! O bitter eating! O Eve mother | of our race and of our sin! | O subtle serpent, and death, overcome by her self-discipline! O self-emptying of | Christ, and form of a | servant, and sufferings, honoured by her mortification! 15. Oh! How am I to count up all | her traits, or pass over most | of them without injury to those who know them not? Here however it is right to subjoin the | rewards of her piety, | for indeed I take it that you, who knew her life well, have long been eager and desirous to find | in my speech not only | things present, or her joys yonder, beyond the conception and hearing and sight of man, | | | but also those which | the righteous Rewarder bestowed upon her here: a matter which often tends to the edification of | unbelievers, who from small | things attain to faith in those which are great, and from things which are seen to | those which are not seen. | I will mention then some facts which are generally notorious, others which have been | from most men kept secret; | and that because her Christian principle made a point of not making a display | of her [Divine] favours. | You know how her maddened mules ran away with her carriage, and unfortunately | overturned it, how horribly | she was dragged along, and seriously injured, to the scandal of unbelievers at the | permission of such accidents | to the righteous, and how quickly their unbelief was corrected: for, all crushed and | bruised as she was, | in bones and limbs, alike in those exposed and in those out of sight, she would have none | of any physician, except | Him Who had permitted it; both because she shrunk from the inspection and the hands of | men, preserving, even in | suffering, her modesty, and also awaiting her justification from Him Who allowed this to | happen, so that she owed | her preservation to none other than to Him: with the result that men were no less struck | by her unhoped-for | recovery than by her misfortune, and concluded that the tragedy had happened for her | glorification through sufferings, | the suffering being human, the recovery superhuman, and giving a lesson to | those who come after, | exhibiting in a high degree faith in the midst of suffering, and patience under calamity, | but in a still higher | degree the kindness of God to them that are such as she. For to the beautiful promise to the | | | righteous though he fall, | he shall not be utterly broken, has been added one more recent, though he be utterly | broken, he shall speedily | be raised up and glorified. For if her misfortune was unreasonable, her recovery was | extraordinary, so that health | soon stole away the injury, and the cure became more celebrated than the blow. | 16. O remarkable and wonderful | disaster! O injury more noble than security! O prophecy, He has smitten, and He | will bind us up, and | revive us, and after three days He will raise us up, Hosea 6:1-2 portending indeed, as it | did, a greater and more | sublime event, yet no less applicable to Gorgonia's sufferings! This then, notorious | to all, even to | those afar off, for the wonder spread to all, and the lesson was stored up in the tongues and ears of | all, with the other | wonderful works and powers of God. But the following incident, hitherto unknown and | concealed from most | men by the Christian principle I spoke of, and her pious shrinking from vanity and | display, do you bid | me tell, O best and most perfect of shepherds, pastor of this holy sheep, and do you further | give your assent |to it, since to us alone has this secret been entrusted, and we were mutual witnesses of the | marvel, or are we still | to keep our faith to her who is gone? Yet I do think, that as that was the time to be | silent, this is the time | to manifest it, not only for the glory of God, but also for the consolation of those in | 17. She was sick in body, | and dangerously ill of an extraordinary and malignant disease, her whole frame | was incessantly fevered, | her blood at one time agitated and boiling, then curdling with coma, incredible pallor, | | | and paralysis of mind | and limbs: and this not at long intervals, but sometimes very frequently. Its virulence | seemed beyond human aid; | the skill of physicians, who carefully examined the case, both singly and in | consultation, was of no avail; | nor the tears of her parents, which often have great power, nor public | supplications and intercessions, | in which all the people joined as earnestly as if for their own preservation: for | her safety was the safety of | all, as, on the contrary, her suffering and sickness was a common misfortune. 18. | What then did this great | soul, worthy offspring of the greatest, and what was the medicine for her disorder, | for we have now come to | the great secret? Despairing of all other aid, she betook herself to the Physician of all, | and awaiting the silent | hours of night, during a slight intermission of the disease, she approached the altar | with faith, and, calling | upon Him Who is honoured thereon, with a mighty cry, and every kind of invocation, | calling to mind all His | former works of power, and well she knew those both of ancient and of later days, at last | she ventured on an act | of pious and splendid effrontery: she imitated the woman whose fountain of blood was | dried up by the hem of | Christ's garment. Matthew 9:20 What did she do? Resting her head with another cry | upon the altar, and with | a wealth of tears, as she who once bedewed the feet of Christ, Luke 7:38 and | declaring that she would | not loose her hold until she was made whole, she then applied her medicine to her | whole body, viz., such | a portion of the antitypes of the Precious Body and Blood as she treasured in her hand, | | | mingling therewith her tears, | and, O the wonder, she went away feeling at once that she was saved, and with | the lightness of health | in body, soul, and mind, having received, as the reward of her hope, that which she | hoped for, and having | gained bodily by means of spiritual strength. Great though these things be, they are | not untrue. Believe them | all of you, whether sick or sound, that you may either keep or regain your health. | And that my story is no | mere boastfulness is plain from the silence in which she kept, while alive, what I have | revealed. Nor should I now | have published it, be well assured, had I not feared that so great a marvel would | have been utterly hidden | from the faithful and unbelieving of these and later days. 19. Such was her life. | Most of its details I hav | left untold, lest my speech should grow to undue proportions, and lest I should | eem to be too greedy for her | fair fame: but perhaps we should be wronging her holy and illustrious death, did we not mention | some of its excellences; | especially as she so longed for and desired it. I will do so therefore, as concisely as I can. | She longed for her dissolution, | for indeed she had great boldness towards Him who called her, and preferred to | be with Christ, beyond | all things on earth. Philippians 1:23 And there is none of the most amorous and | unrestrained, who has such | love for his body, as she had to fling away these fetters, and escape from the mire in | which we spend our lives, | and to associate in purity with Him Who is Fair, and entirely to hold her Beloved, Who | is I will even say it, | her Lover, by Whose rays, feeble though they now are, we are enlightened, and Whom, | | | though separated from Him, | we are able to know. Nor did she fail even of this desire, divine and sublime | though it was, and, what | is still greater, she had a foretaste of His Beauty through her forecast and | constant watching. Her only | sleep transferred her to exceeding joys, and her one vision embraced her | | | departure at the foreappointed | time, having been made aware of this day, so that according to the decision of | God she might be prepared | and yet not disturbed. 20. She had recently obtained the blessing of cleansing | and perfection, which we | have all received from God as a common gift and foundation of our new life. Or rather | all her life was a | cleansing and perfecting: and while she received regeneration from the Holy Spirit, its security | was hers by virtue of her | former life. And in her case almost alone, I will venture to say, the mystery was a seal | rather than a gift of grace. | And when her husband's perfection was her one remaining desire (and if you wish | me briefly to describe | the man, I do not know what more to say of him than that he was her husband) in order that | she might be consecrated | to God in her whole body, and not depart half-perfected, or leave behind her imperfect | anything that was hers; | she did not even fail of this petition, from Him Who fulfils the desire of them that | fear Him, and accomplishes | their requests. 21. And now when she had all things to her mind, and | nothing was lacking of her | desires, and the appointed time drew near, being thus prepared for death and | departure, she fulfilled the | law which prevails in such matters, and took to her bed. After many injunctions to | her husband, her children, | and her friends, as was to be expected from one who was full of conjugal, maternal, | and brotherly love, and | after making her last day a day of solemn festival with brilliant discourse upon the things | above, she fell asleep, | full not of the days of man, for which she had no desire, knowing them to be evil for | | | her, and mainly occupied | with our dust and wanderings, but more exceedingly full of the days of God, than I | imagine any one even | of those who have departed in a wealth of hoary hairs, and have numbered many terms of | years. Thus she was set | free, or, it is better to say, taken to God, or flew away, or changed her abode, or | anticipated by a little | the departure of her body. 22. Yet what was I on the point of omitting? But perhaps | you, who are her spiritual father, | would not have allowed me, and hast carefully concealed the wonder, and made it | known to me. It | is a great point for her distinction, and in our memory of her virtue, and regret for her departure. | But trembling and tears | have seized upon me, at the recollection of the wonder. She was just passing away, | and at her last breath, | surrounded by a group of relatives and friends performing the last offices of kindness, | while her aged mother | bent over her, with her soul convulsed with envy of her departure, anguish and | affection being blended | in the minds of all. Some longed to hear some burning word to be branded in their | recollection; others were eager | to speak, yet no one dared; for tears were mute and the pangs of grief | unconsoled, since it seemed | sacrilegious, to think that mourning could be an honour to one who was thus | passing away. So there was | solemn silence, as if her death had been a religious ceremony. There she lay, to all | appearance, breathless, motionless, speechless; | the stillness of her body seemed paralysis, as though the | organs of speech were dead, | after that which could move them had gone. But as her pastor, who in this wonderful | | | scene, was carefully watching | her, perceived that her lips were gently moving, and placed his ear to them, which | his disposition and sympathy | emboldened him to do—but do you expound the meaning of this mysterious | calm, for no one can | disbelieve it on your word! Under her breath she was repeating a psalm— the last words of | a psalm— to say | the truth, a testimony to the boldness with which she was departing, and blessed is he who can| fall asleep with these | words, I will lay me down in peace, and take my rest. Thus were you singing, fairest | of women, and thus it | fell out unto you; and the song became a reality, and attended on your departure as a | memorial of you, who | hast entered upon sweet peace after suffering, and received (over and above the rest | which comes to all), | that sleep which is due to the beloved, as befitted one who lived and died amid the | words of piety. | 23. Better, I know well, and far more precious than eye can see, is your present lot, the song of them that | keep holy-day, the | throng of angels, the heavenly host, the vision of glory, and that splendour, pure and perfect | beyond all other, of | the Trinity Most High, no longer beyond the ken of the captive mind, dissipated by the | senses, but entirely contemplated | and possessed by the undivided mind, and flashing upon our souls with the | whole light of Godhead: | May you enjoy to the full all those things whose crumbs you did, while still upon | earth, possess through the | reality of your inclination towards them. And if you take any account of our affairs, | and holy souls receive | from God this privilege, do you accept these words of mine, in place of, and in | | | preference to many panegyrics, | which I have bestowed upon Cæsarius before you, and upon you after him— | since I have been preserved | to pronounce panegyrics upon my brethren. If any one will, after you, pay me the | like honour, I cannot say. | Yet may my only honour be that which is in God, and may my pilgrimage and my | home be in Christ Jesus | our Lord, to Whom, with the Father and the Holy Ghost, be glory for ever. Amen. | Oration 12. To His Father, | When He Had Entrusted to Him the Care of the Church of Nazianzus. This Oration was delivered A.D. 372. | Two years earlier Valens had | divided Cappadocia into two provinces. Anthimus, Bishop of Tyana, asserting that the | ecclesiastical provinces were regulated | by those of the empire, claimed metropolitical rights over the churches | of Cappadocia Secunda, | in opposition to S. Basil, who had hitherto been metropolitan of the undivided | province. S. Basil, with | the intention of vindicating the permanence of his former rights, created a new see at | Sasima, on the borders | of the two provinces, and with great difficulty prevailed upon S. Gregory to receive | consecration as its first | Bishop. S. Gregory, who had bent his neck, but not his will, was for a long time | reluctant to enter upon his | Episcopal duties, and at last was prevailed upon by S. Gregory of Nyssa, S. Basil's | brother, to make an attempt | to do so. When, however, he found that Anthimus was prepared to bar his entrance by | force of arms, he returned | home, definitely resigned his see, and once more betook himself to the life of solitude | which he so dearly loved. | Recalled hence, he consented, at his father's earnest entreaty, to undertake provisionally | the duties of Bishop-coadjutor | of Nazianzus: and pronounced this short discourse on the occasion of his installation. | 1. I opened my mouth, | and drew in the Spirit, and I give myself and my all to the Spirit, my action and speech, | my inaction and silence, | only let Him hold me and guide me, and move both hand and mind and tongue whither it | is right, and He wills: | and restrain them as it is right and expedient. I am an instrument of God, a rational | instrument, an instrument | tuned and struck by that skilful artist, the Spirit. Yesterday His work in me was | silence. I mused on abstinence | from speech. Does He strike upon my mind today? My speech shall be heard, | and I will muse on utterance. | I am neither so talkative, as to desire to speak, when He is bent on silence; nor so | reserved and ignorant as to | set a watch before my lips when it is the time to speak: but I open and close my | door at the will of that | Mind and Word and Spirit, Who is One kindred Deity. 2. I will speak then, since I am | so bidden. And I will speak | both to the good shepherd here, and to you, his holy flock, as I think is best both for me to speak, | and for you to hear today. | Why is it that you have begged for one to share your shepherd's toil? For my speech shall | begin with you, O dear | and honoured head, worthy of that of Aaron, down which runs that spiritual and | priestly ointment upon his beard | and clothing. Why is it that, while yet able to establish and guide many, and | actually guiding them in | the power of the Spirit, you support yourself with a staff and prop in your spiritual | works? Is it because you | have heard and know that even with the illustrious Aaron were anointed Eleazar and | Ithamar, the sons of Aaron? | Leviticus 8:2 For I pass over Nadab and Abihu, lest the allusion be ill-omened: and | Leviticus 8:2 For I pass over Nadab and Abihu, lest the allusion be ill-omened: and | appoints Joshua in his stead, as lawgiver and general over those who were pressing on | to the land of promise? | The office of Aaron and Hur, supporting the hands of Moses on the mount where | Amalek was warred down | Exodus 17:12 by the Cross, prefigured and typified long before, I feel willing to pass | by, as not very suitable | or applicable to us: for Moses did not choose them to share his work as lawgiver, but as | helpers in his prayer | and supports for the weariness of his hands. 3. What is it then that ails you? | What is your weakness? | Is it physical? I am ready to sustain you, yea I have sustained, and been sustained, like Jacob of old, | by your fatherly blessings. | Genesis 27:28 Is it spiritual? Who is stronger, and more fervent, especially now, when the | | | powers of the flesh are | ebbing and fading, like so many barriers which interfere with, and dim the brilliancy of a | light? For these powers | are wont, for the most part, to wage war upon and oppose one another, while the body's | health is purchased by | the sickness of the soul, and the soul flourishes and looks upward when pleasures are | stilled and fade away along | with the body. But, wonderful as your simplicity and nobility have seemed | to me before, how is it | that you have no fear, especially in times like these, that your spirit will be considered a | pretext, and that most | men will suppose, in spite of our spiritual professions, that we are undertaking this from | carnal motives. For most | men have made the office to be looked upon as great and princely, and accompanied | with considerable enjoyment, | even though a man have the charge and rule over a more slender flock than this, | and one which affords | more troubles than pleasures. Thus far of your simplicity, or parental preference, if it | be so, which makes you | neither admit yourself, nor readily suspect in others anything disgraceful; for a mind | hardly roused to evil, | is slow to suspect evil. My second duty is briefly to address this people of yours, or | now even of mine. | 4. I have been overpowered, my friends and brethren, for I will now, though I did not at the time, | ask for your aid. | I have been overpowered by the old age of my father, and, to use moderate terms, the kindliness of my | friend. So, help me, | each of you who can, and stretch out a hand to me who am pressed down and torn asunder by regret | and enthusiasm. The one | suggests flights, mountains and deserts, and calm of soul and body, and that the mind | | | should retire into itself, | and recall its powers from sensible things, in order to hold pure communion with | God, and be clearly illumined | by the flashing rays of the Spirit, with no admixture or disturbance of the divine | light by anything earthly | or clouded, until we come to the source of the effulgence which we enjoy here, and | regret and desire are | alike stayed, when our mirrors 1 Corinthians 13:12 pass away in the light of truth. The | other wills that I should | come forward, and bear fruit for the common good, and be helped by helping others; and | publish the Divine light, | and bring to God a people for His own possession, a holy nation, a royal priesthood, 1 | Peter 2:9 and His image | cleansed in many souls. And this, because, as a park is better than and preferable to a | tree, the whole heaven | with its ornaments to a single star, and the body to a limb, so also, in the sight of God, | is the reformation of | a whole church preferable to the progress of a single soul: and therefore, I ought not to | look only on my own interest, | but also on that of others. Philippians 2:4 For Christ also likewise, when it was | possible for him to abide in | His own honour and deity, not only so far emptied Himself as to take the form of a | slave, but also endured | the cross, despising the shame, Hebrews 12:2 that he might by His own sufferings | destroy sin, and by death | slay death. The former are the imaginings of desire, the latter the teachings of the | Spirit. And I, standing | midway between the desire and the Spirit, and not knowing to which of the two I should | rather yield, will impart | to you what seems to me the best and safest course, that you may test it with me and | take part in my design. | 5. It seemed to me to be best and least dangerous to take a middle course between desire and fear, and to | yield in part to desire, | in part to the Spirit: and that this would be the case, if I neither altogether evaded the office, | | | and so refused the grace, | which would be dangerous, nor yet assumed a burden beyond my powers, for it is a heavy | one. The former indeed | is suited to the person of another, the latter to another's power, or rather to | undertake both would be | madness. But piety and safety would alike advise me to proportion the office to my | power, and as is the case | with food, to accept that which is within my power and refuse what is beyond it, for | health is gained for the body, | and tranquillity for the soul, by such a course of moderation. Therefore I now | consent to share in the cares | of my excellent father, like an eaglet, not quite vainly flying close to a mighty and | high soaring eagle. But | hereafter I will offer my wing to the Spirit to be borne whither, and as, He wills: no one | shall force or drag me in | any direction, contrary to His counsel. For sweet it is to inherit a father's toils, and this | flock is more familiar | than a strange and foreign one; I would even add, more precious in the sight of God, | unless the spell of | affection deceives me, and the force of habit robs me of perception: nor is there any more | useful or safer course | than that willing rulers should rule willing subjects: since it is our practice not to lead by | force, or by compulsion, | but by good will. For this would not hold together even another form of | government, since that which | is held in by force is wont, when opportunity offers, to strike for freedom: but | freedom of will more | than anything else it is, which holds together our— I will not call it rule, but— | tutorship. For the mystery | of godliness 1 Timothy 3:16 belongs to those who are willing, not to those who are | | | overpowered. 6. This is my speech | to you, my good men, uttered in simplicity and with all good will, and this is the | secret of my mind. | And may the victory rest with that which will be for the profit of both you and me, under the Spirit's | guidance of our affairs, | (for our discourse comes back again to the same point,) to Whom we have given | ourselves, and the head | anointed with the oil of perfection, in the Almighty Father, and the Only | begotten Son, and the Holy Spirit, | Who is God. For how long shall we hide the lamp under the bushel, Matthew 5:15 | and withhold from others | the full knowledge of the Godhead, when it ought to be now put upon the | lampstand and give light | to all churches and souls and to the whole fullness of the world, no longer by means of | metaphors, or intellectual sketches, | but by distinct declaration? And this indeed is a most perfect setting | forth of Theology to those | Who have been deemed worthy of this grace in Christ Jesus Himself, our Lord, | to Whom be glory, honour, | and power for ever. Amen. Oration 18. On the Death of his Father. | This Oration was delivered | A.D. 374. S. Gregory the elder died early in that year, according to the Greek | Menæa on the 1st of January, | though Clémencet and some others place his death a few months later. His | wife, S. Nonna, survived | him, and was present to hear the Oration, as was also S. Basil, who desired to | honour one who had | consecrated him to the Episcopate. The aged Saint, who died in his hundredth | year, had originally belonged | to a sect called Hypsistarii. Our knowledge of the existence and tenets | | | of this sect is due to this | Oration and to a few sentences in that of S. Greg. Nyssen. (c. Eunom. I. ed. 1615, p. | 12), by whom they are | called Hypsistians. He was converted by the prayers, influence and example of his | wife, S. Nonna, and, | soon after his baptism, consecrated Bishop of Nazianzus. He was eminent as | an able administrator, a | devout Christian, an orthodox teacher, a steadfast Confessor of the faith, a | sympathetic Pastor, an affectionate | father. In his life and work he was seconded by his wife, and followed by | his three children, Gregory, | Gorgonia, and Cæsarius, whose names are all to be found upon the roll of the Saints. | Funeral Oration on His Father, | in the Presence of S. Basil. 1. O man of God, Joshua 14:6 and faithful servant, | Numbers 12:7 and steward | of the mysteries of God, 1 Corinthians 4:1 and man of desires of the Spirit: for thus | Scripture speaks of men | advanced and lofty, superior to visible things. I will call you also a God to Pharaoh | Exodus 7:1 and all the Egyptian | and hostile power, and pillar and ground of the Church Spirit. But why should I | enumerate all the titles | which your virtue, in its varied forms, has won for and applied to you as your own? 2. | Tell me, however, whence | do you come, what is your business, and what favour do you bring us? Since I know | that you are entirely moved | with and by God, and for the benefit of those who receive you. Are you come to | inspect us, or to seek | for the pastor, or to take the oversight of the flock? You find us no longer in | existence, but for the most | part having passed away with him, unable to bear with the place of our affliction, | | | especially now that we | have lost our skilful steersman, our light of life, to whom we looked to direct our course | as the blazing beacon | of salvation above us: he has departed with all his excellence, and all the power of | pastoral organization, which he | had gathered in a long time, full of days and wisdom, and crowned, to use the | words of Solomon, with | the hoary head of glory. Proverbs 16:31 His flock is desolate and downcast, | filled, as you see, | with despondency and dejection, no longer reposing in the green pasture, and reared up by | the water of comfort, | but seeking precipices, deserts and pits, in which it will be scattered and perish; Ezekiel | 34:14 in despair of ever | obtaining another wise pastor, absolutely persuaded that it cannot find such an one as | he, content if it be | one who will not be far inferior. 3. There are, as I said, three causes to necessitate your | presence, all of equal | weight, ourselves, the pastor, and the flock: come then, and according to the spirit of | ministry which is in | you, assign to each its due, and guide your words in judgment, so that we may more than | ever marvel at your wisdom. | And how will you guide them? First by bestowing seemly praise upon his virtue, | not only as a pure sepulchral | tribute of speech to him who was pure, but also to set forth to others his conduct | and example as a mark | of true piety. Then bestow upon us some brief counsels concerning life and death, and | the union and severance | of body and soul, and the two worlds, the one present but transitory, the other | spiritually perceived and abiding; | and persuade us to despise that which is deceitful and disordered and | | | uneven, carrying us and being | carried, like the waves, now up, now down; but to cling to that which is firm | and stable and divine | and constant, free from all disturbance and confusion. For this would lessen our | pain because of friends | departed before us, nay we should rejoice if your words should carry us hence and | | | set us on high, and | hide distress of the present in the future, and persuade us that we also are pressing on to a | good Master, and that | our home is better than our pilgrimage; and that translation and removal there is to | us who are tempest-tost | here like a calm haven to men at sea; or as ease and relief from toil come to men who, at | the close of a long journey, | escape the troubles of the wayfarer, so to those who attain to the hostel yonder | comes a better and more | tolerable existence than that of those who still tread the crooked and precipitous path of this life. | 4. Thus might you console | us; but what of the flock? Would you first promise the oversight and leadership of | yourself, a man under | whose wings we all would gladly repose, and for whose words we thirst more eagerly than | men suffering from thirst | for the purest fountain? Secondly, persuade us that the good shepherd who laid | down his life for the | sheep John 10:11 has not even now left us; but is present, and tends and guides, and knows | his own, and is known | of his own, and, though bodily invisible, is spiritually recognized, and defends his flock | against the wolves, and | allows no one to climb over into the fold as a robber and traitor; to pervert and steal away, | by the voice of strangers, | souls under the fair guidance of the truth. Aye, I am well assured that his intercession | is of more avail now than | was his instruction in former days, since he is closer to God, now that he has shaken | off his bodily fetters, | and freed his mind from the clay which obscured it, and holds intercourse naked with the | nakedness of the prime | and purest Mind; being promoted, if it be not rash to say so, to the rank and | | | confidence of an angel. | This, with your power of speech and spirit, you will set forth and discuss better than I can | sketch it. But in | order that, through ignorance of his excellences, your language may not fall very far short of | his deserts, I will, from my | own knowledge of the departed, briefly draw an outline, and preliminary plan | of an eulogy to be handed | to you, the illustrious artist of such subjects, for the details of the beauty of his virtue | to be filled in and transmitted | to the ears and minds of all. 5. Leaving to the laws of panegyric the description of his | country, his family, his | nobility of figure, his external magnificence, and the other subjects of human pride, I | begin with what is of | most consequence and comes closest to ourselves. He sprang from a stock | unrenowned, and not well | suited for piety, for I am not ashamed of his origin, in my confidence in the close of | his life, one that was | not planted in the house of God, but far removed and estranged, the combined product of | two of the greatest opposites | — Greek error and legal imposture, some parts of each of which it escaped, of | others it was compounded. | For, on the one side, they reject idols and sacrifices, but reverence fire and lights; | on the other, they observe | the Sabbath and petty regulations as to certain meats, but despise circumcision. | These lowly men call themselves | Hypsistarii, and the Almighty is, so they say, the only object of their | worship. What was the result | of this double tendency to impiety? I know not whether to praise more highly the | grace which called him, | or his own purpose. However, he so purged the eye of his mind from the humours which | | | obscured it, and ran towards | the truth with such speed that he endured the loss of his mother and his property | for a while, for the sake | of his heavenly Father and the true inheritance: and submitted more readily to this | dishonour, than others to the | greatest honours, and, most wonderful as this is, I wonder at it but little. Why? | Because this glory is | common to him with many others, and all must come into the great net of God, and be | caught by the words | of the fishers, although some are earlier, some later, enclosed by the Gospel. But what | does especially in his life | move my wonder, it is needful for me to mention. 6. Even before he was of our fold, | he was ours. His character | made him one of us. For, as many of our own are not with us, whose life alienates them from the | common body, so, many | of those without are on our side, whose character anticipates their faith, and need | only the name of that which | indeed they possess. My father was one of these, an alien shoot, but inclined by | his life towards us. He | was so far advanced in self control, that he became at once most beloved and most | modest, two qualities difficult | to combine. What greater and more splendid testimony can there be to his justice | than his exercise of a | position second to none in the state, without enriching himself by a single farthing, | although he saw everyone else | casting the hands of Briareus upon the public funds, and swollen with ill | gotten gain? For thus | do I term unrighteous wealth. Of his prudence this also is no slight proof, but in the | course of my speech further | details will be given. It was as a reward for such conduct, I think, that he attained to | | | the faith. How this came | about, a matter too important to be passed over, I would now set forth. 7. I have heard | the Scripture say: Who | can find a valiant woman? and declare that she is a divine gift, and that a | good marriage is brought | about by the Lord. Even those without are of the same mind; if they say that a man can | win no fairer prize | than a good wife, nor a worse one than her opposite. But we can mention none who has | been in this respect | more fortunate than he. For I think that, had anyone from the ends of the earth and from | every race of men | attempted to bring about the best of marriages, he could not have found a better or more | harmonious one than this. | For the most excellent of men and of women were so united that their marriage was a | union of virtue rather | than of bodies: since, while they excelled all others, they could not excel each other, | because in virtue they | were quite equally matched. 8. She indeed who was given to Adam as a help meet for | him, because it was not | good for man to be alone, Genesis 2:18 instead of an assistant became an enemy, | and instead of a yoke-fellow, | an opponent, and beguiling the man by means of pleasure, estranged him through the | tree of knowledge from | the tree of life. But she who was given by God to my father became not only, as is less | wonderful, his assistant, but | even his leader, drawing him on by her influence in deed and word to the highest | excellence; judging it best | in all other respects to be overruled by her husband according to the law of | marriage, but not being ashamed, | in regard of piety, even to offer herself as his teacher. Admirable indeed as was | this conduct of hers, | it was still more admirable that he should readily acquiesce in it. She is a woman who | while others have been | honoured and extolled for natural and artificial beauty, has acknowledged but one | kind of beauty, that | of the soul, and the preservation, or the restoration as far as possible, of the Divine image. | Pigments and devices for | adornment she has rejected as worthy of women on the stage. The only genuine form of | noble birth she recognized | is piety, and the knowledge of whence we are sprung and whither we are tending. | The only safe and | inviolable form of wealth is, she considered, to strip oneself of wealth for God and the | poor, and especially for | those of our own kin who are unfortunate; and such help only as is necessary, she held | to be rather a reminder, | than a relief of their distress, while a more liberal beneficence brings stable honour | and most perfect consolation. | Some women have excelled in thrifty management, others in piety, while | she, difficult as it is | to unite the two virtues, has surpassed all in both of them, both by her eminence in | each, and by the fact | that she alone has combined them together. To as great a degree has she, by her care and | skill, secured the prosperity | of her household, according to the injunctions and laws of Solomon as to the valiant | woman, as if she had had | no knowledge of piety; and she applied herself to God and Divine things as closely | as if absolutely released | from household cares, allowing neither branch of her duty to interfere with the other, but | rather making each of them | support the other. 9. What time or place for prayer ever escaped her? To | this she was drawn | before all other things in the day; or rather, who had such hope of receiving an immediate | answer to her requests? | Who paid such reverence to the hand and countenance of the priests? Or honoured all | kinds of philosophy? Who | reduced the flesh by more constant fast and vigil? Or stood like a pillar at the night | long and daily psalmody? | Who had a greater love for virginity, though patient of the marriage bond herself? | Who was a better patron | of the orphan and the widow? Who aided as much in the alleviation of the misfortunes | of the mourner? These | things, small as they are, and perhaps contemptible in the eyes of some, because not | easily attainable by most | people (for that which is unattainable comes, through envy, to be thought not even | credible), are in my eyes | most honourable, since they were the discoveries of her faith and the undertakings of | | | her spiritual fervour. So also | in the holy assemblies, or places, her voice was never to be heard except in the | necessary responses of the service. | 10. And if it was a great thing for the altar never to have had an iron tool lifted upon it, Deuteronomy 27:5 | and that no chisel | should be seen or heard, with greater reason, since everything dedicated to God ought to be | natural and free from | artificiality, it was also surely a great thing that she reverenced the sanctuary by her | silence; that she never | turned her back to the venerable table, nor spat upon the divine pavement; that she never | grasped the hand or kissed | the lips of any heathen woman, however honourable in other respects, or closely | related she might be; | nor would she ever share the salt, I say not willingly but even under compulsion, of those | who came from the profane | and unholy table; nor could she bear, against the law of conscience, to pass by or | look upon a polluted house; | nor to have her ears or tongue, which had received and uttered divine things, | defiled by Grecian tales | or theatrical songs, on the ground that what is unholy is unbecoming to holy | things; and what is still | more wonderful, she never so far yielded to the external signs of grief, although greatly | moved even by the misfortunes | of strangers, as to allow a sound of woe to burst forth before the Eucharist, or a | tear to fall from the eye | mystically sealed, or any trace of mourning to be left on the occasion of a festival, | however frequent her own | sorrows might be; inasmuch as the God-loving soul should subject every human | experience to the things of God. | 11. I pass by in silence what is still more ineffable, of which God is witness, and those of the faithful | | | handmaidens to whom she | has confided such things. That which concerns myself is perhaps undeserving of | mention, since I have | proved unworthy of the hope cherished in regard to me: yet it was on her part a great | undertaking to promise me | to God before my birth, with no fear of the future, and to dedicate me immediately | after I was born. Through | God's goodness has it been that she has not utterly failed in her prayer, and that the | auspicious sacrifice was not | rejected. Some of these things were already in existence, others were in the | future, growing up by means | of gradual additions. And as the sun which most pleasantly casts its morning rays, | becomes at midday hotter | and more brilliant, so also did she, who from the first gave no slight evidence of piety, | shine forth at last with | fuller light. Then indeed he, who had established her in his house, had at home no slight | spur to piety, possessed, | by her origin and descent, of the love of God and Christ, and having received virtue as | her patrimony; not, as | he had been, cut out of the wild olive and grafted into the good olive, yet unable to bear, | in the excess of her faith, | to be unequally yoked; for, though surpassing all others in endurance and fortitude, |

| she could not brook this, the being but half united to God, because of the estrangement | of him who was a part of herself, | and the failure to add to the bodily union, a close connection in the spirit: on this account, she fell | before God night and day, | entreating for the salvation of her head with many fastings and tears, and assiduously | devoting herself to her | husband, and influencing him in many ways, by means of reproaches, admonitions, | | | attentions, estrangements, and above | all by her own character with its fervour for piety, by which the soul is | specially prevailed upon and | softened, and willingly submits to virtuous pressure. The drop of water | constantly striking the rock | was destined to hollow it, and at length attain its longing, as the sequel shows. | 12. These were the objects | of her prayers and hopes, in the fervour of faith rather than of youth. Indeed, none | was as confident of things | present as she of things hoped for, from her experience of the generosity of God. For | the salvation of my father | there was a concurrence of the gradual conviction of his reason, and the vision of | dreams which God often | bestows upon a soul worthy of salvation. What was the vision? This is to me the most | pleasing part of the story. | He thought that he was singing, as he had never done before, though his wife | was frequent in her | supplications and prayers, this verse from the psalms of holy David: I was glad when they | said unto me, we | will go into the house of the Lord. The psalm was a strange one to him, and along with its words | the desire came to him. | As soon as she heard it, having thus obtained her prayer, she seized the opportunity, | replying that the vision | would bring the greatest pleasure, if accompanied by its fulfilment, and, | manifesting by her joy | the greatness of the benefit, she urged forward his salvation, before anything could | intervene to hinder the call, | and dissipate the object of her longing. At that very time it happened that a number | of Bishops were hastening | to Nicæa, to oppose the madness of Arius, since the wickedness of dividing the | | | Godhead had just arisen; | so my father yielded himself to God and to the heralds of the truth, and confessed his | desire, and requested from | them the common salvation, one of them being the celebrated Leontius, at that time | our own metropolitan. | It would be a great wrong to grace, were I to pass by in silence the wonder which then | was bestowed upon him by | grace. The witnesses of the wonder are not few. The teachers of accuracy were | spiritually at fault, and | the grace was a forecast of the future, and the formula of the priesthood was mingled | with the admission of | the catechumen. O involuntary initiation! Bending his knee, he received the form of | admission to the state | of a catechumen in such wise, that many, not only of the highest, but even of the lowest, | intellect, prophesied the future, | being assured by no indistinct signs of what was to be. 13. After a short interval, wonder | succeeded wonder. I will commend | the account of it to the ears of the faithful, for to profane minds nothing that is good is | trustworthy. He was approaching | that regeneration by water and the Spirit, by which we confess to God the | formation and completion of the | Christlike man, and the transformation and reformation from the earthy to the | Spirit. He was approaching | the laver with warm desire and bright hope, after all the purgation possible, and a | far greater purification of soul | and body than that of the men who were to receive the tables from Moses. Their | purification extended only to | their dress, and a slight restriction of the belly, and a temporary continence. The | whole of his past life | had been a preparation for the enlightenment, and a preliminary purification making | | | sure the gift, in order | that perfection might be entrusted to purity, and that the blessing might incur no risk in a | soul which was confident | in its possession of the grace. And as he was ascending out of the water, there flashed | around him a light and | a glory worthy of the disposition with which he approached the gift of faith; this was | manifest even to some | others, who for the time concealed the wonder, from fear of speaking of a sight | which each one thought | had been only his own, but shortly afterwards communicated it to one another. To | the baptiser and initiator, | however, it was so clear and visible, that he could not even hold back the mystery, but | publicly cried out that | he was anointing with the Spirit his own successor. 14. Nor indeed would anyone disbelieve | this who has heard and knows | that Moses, when little in the eyes of men, and not yet of any account, was called from the | bush which burned but | was not consumed, or rather by Him who appeared in the bush, Exodus 3:4 and was | encouraged by that first | wonder: Moses, I say, for whom the sea was divided, and manna rained down, and the | rock poured out a fountain, | and the pillar of fire and cloud led the way in turn, and the stretching out of his | hands gained a victory, and | the representation of the cross overcame tens of thousands. Isaiah, again, who | beheld the glory of the Seraphim, | and after him Jeremiah, who was entrusted with great power against | nations and kings; Jeremiah 1:10 | the one heard the divine voice and was cleansed by a live coal for his | prophetic office, and the other | was known before his formation and sanctified before his birth. Paul, also, | | | while yet a persecutor, | who became the great herald of the truth and teacher of the Gentiles in faith, was | surrounded by a light Acts 9:3 | and acknowledged Him whom he was persecuting, and was entrusted with his | great ministry, and filled | every ear and mind with the gospel. 15. Why need I count up all those who | have been called to Himself by God | and associated with such wonders as confirmed him in his piety? Nor was it the case that after | such and so incredible | and startling beginnings, any of the former things was put to shame by his subsequent | conduct, as happens with | those who very soon acquire a distaste for what is good, and so neglect all further | progress, if they do not utterly | relapse into vice. This cannot be said of him, for he was most consistent with | himself and his early days, | and kept in harmony his life before the priesthood with its excellence, and his life | after it with what had | gone before, since it would have been unbecoming to begin in one way and end in | another, or to advance to a | different end from that which he had in view at first. He was next entrusted with the | priesthood, not with the | facility and disorder of the present day, but after a brief interval, in order to add to | his own cleansing the | skill and power to cleanse others; for this is the law of spiritual sequence. And when he | had been entrusted with it, | the grace was the more glorified, being really the grace of God, and not of men, | and not, as the preacher says, | an independent impulse and purpose of spirit. 16. He received a woodland and rustic | church, the pastoral care and | oversight of which had not been bestowed from a distance, but it had been cared for by | one of his predecessors of admirable | and angelic disposition, and a more simple man than our present | rulers of the people; but, | after he had been speedily taken to God, it had, in consequence of the loss of its | leader, for the most part grown | careless and run wild; accordingly, he at first strove without harshness to soften | the habits of the people, | both by words of pastoral knowledge, and by setting himself before them as an | example, like a spiritual statue, | polished into the beauty of all excellent conduct. He next, by constant meditation | on the divine words, | though a late student of such matters, gathered together so much wisdom within a | short time that he was | in no wise excelled by those who had spent the greatest toil upon them, and received this | special grace from God, | that he became the father and teacher of orthodoxy— not, like our modern wise men, | yielding to the spirit of the age, | nor defending our faith by indefinite and sophistical language, as if they had no | fixity of faith, or were | adulterating the truth; but, he was more pious than those who possessed rhetorical power, | more skilled in rhetoric | than those who were upright in mind; or rather, while he took the second place as an | orator, he surpassed all in piety. | He acknowledged One God worshipped in Trinity, and Three, Who are united in | One Godhead; neither Sabellianising | as to the One, nor Arianising as to the Three; either by contracting and so | atheistically annihilating the Godhead, | or by tearing It asunder by distinctions of unequal greatness or nature. | For, seeing that Its every | quality is incomprehensible and beyond the power of our intellect, how can we either | perceive or express by | definition on such a subject, that which is beyond our ken? How can the immeasurable be | measured, and the Godhead | be reduced to the condition of finite things, and measured by degrees of greater or less? | 17. What else must we say | of this great man of God, the true Divine, under the influence, in regard to these | subjects, of the Holy Ghost, | but that through his perception of these points, he, like the great Noah, the | father of this second world, | made this church to be called the new Jerusalem, and a second ark borne up | upon the waters; since it | both surmounted the deluge of souls, and the insults of the heretics, and excelled all | others in reputation no less | than it fell behind them in numbers; and has had the same fortune as the sacred | | | Bethlehem, which can without | contradiction be at once said to be a little city and the metropolis of the world, | since it is the nurse | and mother of Christ, Who both made and overcame the world. 18. To give a proof of what I say. | When a tumult of the over-zealous | part of the Church was raised against us, and we had been decoyed by a document and artful | terms into association with | evil, he alone was believed to have an unwounded mind, and a soul unstained by ink, | even when he had | been imposed upon in his simplicity, and failed from his guilelessness of soul to be on his | guard against guile. He | it was alone, or rather first of all, who by his zeal for piety reconciled to himself and the | rest of the church the | faction opposed to us, which was the last to leave us, the first to return, owing to both | their reverence for the | man and the purity of his doctrine, so that the serious storm in the churches was | allayed, and the hurricane | reduced to a breeze under the influence of his prayers and admonitions; while, if I may | make a boastful remark, | I was his partner in piety and activity, aiding him in every effort on behalf of what is | good, accompanying and running | beside him, and being permitted on this occasion to contribute a very great | share of the toil. | Here my account of these matters, which is a little premature, must come to an end. | 19. Who could enumerate | the full tale of his excellences, or, if he wished to pass by most of them, discover | without difficulty what can | be omitted? For each trait, as it occurs to the mind, seems superior to what has gone | before; it takes possession | of me, and I feel more at a loss to know what I ought to pass by, than other | | | panegyrists are as to what | they ought to say. So that the abundance of material is to some extent a hindrance to | me, and my mind is | itself put to the test in its efforts to test his qualities, and its inability, where all are equal, to | find one which surpasses | the rest. So that, just as when we see a pebble falling into still water, it becomes the | centre and starting-point | of circle after circle, each by its continuous agitation breaking up that which lies outside | of it; this is exactly | the case with myself. For as soon as one thing enters my mind, another follows and displaces | it; and I am wearied | out in making a choice, as what I have already grasped is ever retiring in favour of that | which follows in its train. | 20. Who was more anxious than he for the common good? Who more wise in domestic affairs, since | God, who orders all | things in due variation, assigned to him a house and suitable fortune? Who was more sympathetic | in mind, more bounteous | in hand, towards the poor, that most dishonoured portion of the nature to which equal | honour is due? For | he actually treated his own property as if it were another's, of which he was but the steward, | relieving poverty as far as he could, | and expending not only his superfluities but his necessities— a manifest | proof of love for the |poor, giving a portion, not only to seven, according to the injunction of Solomon, Ecclesiastes 11:2 | but if an eighth | came forward, not even in his case being niggardly, but more pleased to dispose | of his wealth than we | know others are to acquire it; taking away the yoke and election (which means, as I | think, all meanness in testing | as to whether the recipient is worthy or not) and word of murmuring Isaiah 58:9 in | benevolence. This is what | most men do: they give indeed, but without that readiness, which is a greater and | more perfect thing than | the mere offering. For he thought it much better to be generous even to the undeserving for | | | the sake of the deserving, | than from fear of the undeserving to deprive those who were deserving. And | this seems to be the duty | of casting our bread upon the waters, Ecclesiastes 11:1 since it will not be swept away | or perish in the eyes | of the just Investigator, but will arrive yonder where all that is ours is laid up, and will | meet with us in due time, | even though we think it not. 21. But what is best and greatest of all, his magnanimity | was accompanied by freedom | from ambition. Its extent and character I will proceed to show. In considering their | wealth to be common to all, | and in liberality in bestowing it, he and his consort rivalled each other in | their struggles after excellence; | but he entrusted the greater part of this bounty to her hand, as being a most | excellent and trusty steward | of such matters. What a woman she is? Not even the Atlantic Ocean, or if there | be a greater one, could | meet her drafts upon it. So great and so boundless is her love of liberality. In the contrary | sense she has rivalled | the horse-leech Proverbs 30:15 of Solomon, by her insatiable longing for progress, | overcoming the tendency to | backsliding, and unable to satisfy her zeal for benevolence. She not only considered | all the property which | they originally possessed, and what accrued to them later, as unable to suffice her own | longing, but she would, | as I have often heard her say, have gladly sold herself and her children into slavery, | had there been any means | of doing so, to expend the proceeds upon the poor. Thus entirely did she give the | rein to her generosity. | This is, I imagine, far more convincing than any instance of it could be. | | | Magnanimity in regard to | money may be found without difficulty in the case of others, whether it be dissipated | in the public rivalries | of the state, or lent to God through the poor, the only mode of treasuring it up for those who | spend it: but it is | not easy to discover a man who has renounced the consequent reputation. For it is desire for | reputation which supplies | to most men their readiness to spend. And where the bounty must be secret, there the | disposition to it is less keen. | 22. So bounteous was his hand— further details I leave to those who knew him, so that if anything of the | kind is borne witness | to in regard to myself, it proceeds from that fountain, and is a portion of that stream. Who was | more under the Divine | guidance in admitting men to the sanctuary, or in resenting dishonour done to it, or in | cleansing the holy table | with awe from the unholy? Who with such unbiassed judgment, and with the scales of | justice, either decided | a suit, or hated vice, or honoured virtue, or promoted the most excellent? Who was so | compassionate for the sinner, | or sympathetic towards those who were running well? Who better knew the right | time for using the rod and | the staff, yet relied most upon the staff? Whose eyes were more upon the faithful in the | land, especially upon those | who, in the monastic and unwedded life, have despised the earth and the things of earth? | 23. Who did more to rebuke | pride and foster lowliness? And that in no assumed or external way, as most of those | who now make profession | of virtue, and are in appearance as elegant as the most mindless women, who, | for lack of beauty of their own, | take refuge in pigments, and are, if I may say so, splendidly made up, uncomely | | | in their comeliness, and | more ugly than they originally were. For his lowliness was no matter of dress, but of | spiritual disposition: nor was | it expressed by a bent neck, or lowered voice, or downcast look, or length of | beard, or close-shaven head, | or measured gait, which can be adopted for a while, but are very quickly exposed, for | nothing which is affected | can be permanent. No! He was ever most lofty in life, most lowly in mind; inaccessible | in virtue, most accessible | in intercourse. His dress had in it nothing remarkable, avoiding equally magnificence | and sordidness, while his | internal brilliancy was supereminent. The disease and insatiability of the belly, | he, if anyone, held in check, | but without ostentation; so that he might be kept down without being puffed up, | from having encouraged a | new vice by his pursuit of reputation. For he held that doing and saying everything | by which fame among | externs might be won, is the characteristic of the politician, whose chief happiness is | found in the present life: | but that the spiritual and Christian man should look to one object alone, his | salvation, and think much | of what may contribute to this, but detest as of no value what does not; and | accordingly despise what | is visible, but be occupied with interior perfection alone, and estimate most highly | whatever promotes his own | improvement, and attracts others through himself to that which is supremely good. | 24. But what was most | excellent and most characteristic, though least generally recognized, was his simplicity, | and freedom from guile | and resentment. For among men of ancient and modern days, each is supposed to have | | | had some special success, | as each chanced to have received from God some particular virtue: Job | unconquered patience in misfortune, | Job 1:21 Moses Numbers 12:3 and David meekness, Samuel prophecy, | seeing into the future, | 1 Samuel 9:9 Phineas zeal, Numbers 35:7 for which he has a name, Peter and Paul | eagerness in preaching, Galatians 2:7 | the sons of Zebedee magniloquence, whence also they were entitled | Sons of thunder. Mark 3:17 | But why should I enumerate them all, speaking as I do among those who know this? | Now the specially distinguishing | mark of Stephen and of my father was the absence of malice. For not even when | in peril did Stephen | hate his assailants, but was stoned while praying for those who were stoning him Acts 7:59 | as a disciple of Christ, | on Whose behalf he was allowed to suffer, and so, in his long-suffering, bearing for God a | nobler fruit than his death: | my father, in allowing no interval between assault and forgiveness, so that he was | almost robbed of pain | itself by the speed of pardon. 25. We both believe in and hear of the dregs of the anger | of God, the residuum | of His dealings with those who deserve it: For the Lord is a God of vengeance. For | although He is disposed | by His kindness to gentleness rather than severity, yet He does not absolutely pardon | sinners, lest they should | be made worse by His goodness. Yet my father kept no grudge against those | who provoked him, indeed | he was absolutely uninfluenced by anger, although in spiritual things | exceedingly overcome by zeal: | except when he had been prepared and armed and set in hostile array against that | | | which was advancing to injure him. | So that this sweet disposition of his would not, as the saying goes, have | been stirred by tens of thousands. | For the wrath which he had was not like that of the serpent, smouldering | within, ready to defend itself, | eager to burst forth, and longing to strike back at once on being disturbed; but | like the sting of the bee, | which does not bring death with its stroke; while his kindness was superhuman. The | wheel and scourge were | often threatened, and those who could apply them stood near; and the danger ended in | being pinched on the ear, | patted on the face, or buffeted on the temple: thus he mitigated the threat. His dress and | sandals were dragged off, |and the scoundrel was felled to the ground: then his anger was directed not against | his assailant, but against | his eager succourer, as a minister of evil. How could anyone be more conclusively | proved to be good, and | worthy to offer the gifts to God? For often, instead of being himself roused, he made | excuses for the man who | assailed him, blushing for his faults as if they had been his own. 26. The dew would more easily resist | the morning rays of the sun, | than any remains of anger continue in him; but as soon as he had spoken, his indignation departed | with his words, leaving | | Again, He shall send Him, | behind only his love for what is good, and never outlasting the sun; nor did he cherish | | | anger which destroys even | the prudent, or show any bodily trace of vice within, nay, even when roused, he | preserved calmness. The result | of this was most unusual, not that he was the only one to give rebuke, but the only | one to be both loved | and admired by those whom he reproved, from the victory which his goodness gained | over warmth of feeling; and | it was felt to be more serviceable to be punished by a just man than besmeared | by a bad one, for in one | case the severity becomes pleasant for its utility, in the other the kindliness is | suspected because of the evil | of the man's character. But though his soul and character were so simple and divine, | his piety nevertheless inspired | the insolent with awe: or rather, the cause of their respect was the simplicity | which they despised. For | it was impossible to him to utter either prayer or curse without the immediate | bestowal of permanent blessing | or transient pain. The one proceeded from his inmost soul, the other merely | rested upon his lips as a | paternal reproof. Many indeed of those who had injured him incurred neither lingering | requital nor, as the poet | says, vengeance which dogs men's steps; but at the very moment of their passion they | were struck and converted, | came forward, knelt before him, and were pardoned, going away gloriously | vanquished, and amended both | by the chastisement and the forgiveness. Indeed, a forgiving spirit often has great | saving power, checking the | wrongdoer by the sense of shame, and bringing him back from fear to love, a far | more secure state of mind. | In chastisement some were tossed by oxen oppressed by the yoke, which suddenly | | | attacked them, though they | had never done anything of the kind before; others were thrown and trampled upon | by most obedient and quiet | horses; others seized by intolerable fevers, and apparitions of their daring deeds; | others being punished in | different ways, and learning obedience from the things which they suffered. | 27. Such and so remarkable | being his gentleness, did he yield the palm to others in industry and practical virtue? | By no means. Gentle as | he was, he possessed, if any one did, an energy corresponding to his gentleness. For | although, for the most part, | the two virtues of benevolence and severity are at variance and opposed to | each other, the one being | gentle but without practical qualities, the other practical but unsympathetic, in his | case there was a wonderful | combination of the two, his action being as energetic as that of a severe man, but | combined with gentleness; | while his readiness to yield seemed unpractical but was accompanied with energy, in | his patronage, his freedom | of speech, and every kind of official duty. He united the wisdom of the serpent, in | regard to evil, with | the harmlessness of the dove, in regard to good, neither allowing the wisdom to | degenerate into knavery, | nor the simplicity into silliness, but as far as in him lay, he combined the two in one | perfect form of virtue. | Such being his birth, such his exercise of the priestly office, such the reputation which | he won at the hands of all, | what wonder if he was thought worthy of the miracles by which God establishes true religion? | 28. One of the wonders | which concern him was that he suffered from sickness and bodily pain. But what | wonder is it for even | holy men to be distressed, either for the cleansing of their clay, slight though it may be, or | a touchstone of virtue | and test of philosophy, or for the education of the weaker, who learn from their example | to be patient instead | of giving way under their misfortunes? Well, he was sick, the time was the holy | and illustrious Easter, | the queen of days, the brilliant night which dissipates the darkness of sin, upon which | with abundant light we keep | the feast of our salvation, putting ourselves to death along with the Light once put | to death for us, and | rising again with Him who rose. This was the time of his sufferings. Of what kind they were, I | will briefly explain. His | whole frame was on fire with an excessive, burning fever, his strength had failed, he was | unable to take food, | his sleep had departed from him, he was in the greatest distress, and agitated by palpitations. | Within his mouth, the | palate and the whole of the upper surface was so completely and painfully ulcerated, that it | was difficult and dangerous | to swallow even water. The skill of physicians, the prayers, most earnest though they | were, of his friends, | and every possible attention were alike of no avail. He himself in this desperate condition, | while his breath came | short and fast, had no perception of present things, but was entirely absent, immersed in | the objects he had long | desired, now made ready for him. We were in the temple, mingling supplications with | the sacred rites, for, | in despair of all others, we had betaken ourselves to the Great Physician, to the power of | that night, and to the last | succour, with the intention, shall I say, of keeping a feast, or of mourning; of holding | festival, or paying funeral | honours to one no longer here? O those tears! Which were shed at that time by all | the people. O voices, | and cries, and hymns blended with the psalmody! From the temple they sought the priest, | from the sacred rite the | celebrant, from God their worthy ruler, with my Miriam to lead them and strike the timbrel | Exodus 15:20 not of triumph, | but of supplication; learning then for the first time to be put to shame by | misfortune, and calling at once | upon the people and upon God; upon the former to sympathize with her | distress, and to be lavish of their | tears, upon the latter, to listen to her petitions, as, with the inventive genius of | suffering, she rehearsed | before Him all His wonders of old time. 29. What then was the response of Him | who was the God of | that night and of the sick man? A shudder comes over me as I proceed with my story. And though you, my | | | hearers, may shudder, do | not disbelieve: for that would be impious, when I am the speaker, and in reference to | him. The time of the mystery | had come, and the reverend station and order, when silence is kept for the solemn | rites; and then he was | raised up by Him who quickens the dead, and by the holy night. At first he moved | slightly, then more decidedly; | then in a feeble and indistinct voice he called by name one of the servants | who was in attendance upon | him, and bade him come, and bring his clothes, and support him with his hand. He | came in alarm, and | gladly waited upon him, while he, leaning upon his hand as upon a staff, imitates Moses | upon the mount, arranges | his feeble hands in prayer, and in union with, or on behalf of, his people eagerly | celebrates the mysteries, in | such few words as his strength allowed, but, as it seems to me, with a most | perfect intention. What a miracle! | In the sanctuary without a sanctuary, sacrificing without an altar, a priest | far from the sacred rites: | yet all these were present to him in the power of the spirit, recognised by him, though | unseen by those who | were there. Then, after adding the customary words of thanksgiving, and after blessing the | people, he retired again | to his bed, and after taking a little food, and enjoying a sleep, he recalled his spirit, | and, his health being | gradually recovered, on the new day of the feast, as we call the first Sunday after the | festival of the Resurrection, | he entered the temple and inaugurated his life which had been preserved, with the | full complement of clergy, | and offered the sacrifice of thanksgiving. To me this seems no less remarkable than | | | the miracle in the case | of Hezekiah, who was glorified by God in his sickness and prayers with an extension of | life, and this was signified | by the return of the shadow of the degrees, Isaiah 38:8 according to the request of | the king who was restored, | whom God honoured at once by the favour and the sign, assuring him of the extension | of his days by the extension | of the day. 30. The same miracle occurred in the case of my mother | not long afterwards. | I do not think it would be proper to pass by this either: for we shall both pay the meed of | honour which is due | to her, if to anyone at all, and gratify him, by her being associated with him in our | recital. She, who had | always been strong and vigorous and free from disease all her life, was herself attacked by | sickness. In consequence of | much distress, not to prolong my story, caused above all by inability to eat, | her life was for many days | in danger, and no remedy for the disease could be found. How did God sustain her? | Not by raining down manna, | as for Israel of old or opening the rock, in order to give drink to His thirsting | people, or feasting her by | means of ravens, as Elijah, 1 Kings 17:6 or feeding her by a prophet carried through | the air, as He did to Daniel | when a-hungered in the den. But how? She thought she saw me, who was her | favourite, for not even | in her dreams did she prefer any other of us, coming up to her suddenly at night, with a | basket of pure white loaves, | which I blessed and crossed as I was wont to do, and then fed and strengthened her, | and she became stronger. | The nocturnal vision was a real action. For, in consequence, she became more herself | and of better hope, | as is manifest by a clear and evident token. Next morning, when I paid her an early visit, I | saw at once that she | was brighter, and when I asked, as usual, what kind of a night she had passed, and if she | | | wished for anything, | she replied, My child, you most readily and kindly fed me, and then you ask how I am. I | am very well and at ease. | Her maids too made signs to me to offer no resistance, and to accept her answer at | once, lest she should | be thrown back into despondency, if the truth were laid bare. I will add one more instance | common to them both. | 31. I was on a voyage from Alexandria to Greece over the Parthenian Sea. The voyage was quite unseasonable, | undertaken in an Æginetan | vessel, under the impulse of eager desire; for what specially induced me was that I | had fallen in with a crew | who were well known to me. After making some way on the voyage, a terrible storm | came upon us, and such | an one as my shipmates said they had but seldom seen before. While we were all in | fear of a common death, | spiritual death was what I was most afraid of; for I was in danger of departing in misery, | being unbaptised, and I longed | for the spiritual water among the waters of death. On this account I cried and | begged and besought a | slight respite. My shipmates, even in their common danger, joined in my cries, as not | even my own relatives | would have done, kindly souls as they were, having learned sympathy from their dangers. | In this my condition, | my parents felt for me, my danger having been communicated to them by a nightly vision, | and they aided me | from the land, soothing the waves by prayer, as I afterwards learned by calculating the time, | after I had landed. | This was also shown me in a wholesome sleep, of which I had experience during a | slight lull of the tempest. | I seemed to be holding a Fury, of fearful aspect, boding danger; for the night presented | | | her clearly to my eyes. | Another of my shipmates, a boy most kindly disposed and dear to me, and exceedingly | anxious on my behalf, | in my then present condition, thought he saw my mother walk upon the sea, and seize | and drag the ship to land | with no great exertion. We had confidence in the vision, for the sea began to grow calm, | and we soon reached | Rhodes after the intervention of no great discomfort. We ourselves became an offering in | consequence of that peril; | for we promised ourselves if we were saved, to God, and, when we had been saved, | gave ourselves to Him. | 32. Such were their common experiences. But I imagine that some of those who have had an accurate | knowledge of his life must | have been for a long while wondering why we have dwelt upon these points, as if we thought | them his only title | to renown, and postponed the mention of the difficulties of his times, against which he | conspicuously arrayed himself, | as though we were either ignorant of them, or thought them to be of no great | consequence. Come, then, we | will proceed to speak upon this topic. The first, and I think the last, evil of our | day, was the Emperor | who apostatised from God and from reason, and thought it a small matter to conquer the | Persians, but a great one | to subject to himself the Christians; and so, together with the demons who led | and prevailed upon him, | he failed in no form of impiety, but by means of persuasions, threats, and sophistries, | strove to draw men to him, | and even added to his various artifices the use of force. His design, however, was | exposed, whether he strove | to conceal persecution under sophistical devices, or manifestly made use of his | | | authority— namely by one | means or the other— either by deception or by violence, to get us into his power. | Who can be found | who more utterly despised or defeated him? One sign, among many others, of his | contempt, is the mission | to our sacred buildings of the police and their commissary, with the intention of taking | either voluntary or forcible | possession of them: he had attacked many others, and came hither with like intent, | demanding the surrender | of the temple according to the Imperial decree, but was so far from succeeding in any of | his wishes that, had | he not speedily given way before my father, either from his own good sense or according to | some advice given to | him, he would have had to retire with his feet mangled, with such wrath and zeal did the | priest boil against him | in defence of his shrine. And who had a manifestly greater share in bringing about his end, | both in public, by the | prayers and united supplications which he directed against the accursed one, without | regard to the [dangers of] | the time; and in private, arraying against him his nightly armoury, of sleeping on | the ground, by which | he wore away his aged and tender frame, and of tears, with whose fountains he watered the | ground for almost a | whole year, directing these practices to the Searcher of hearts alone, while he tried to escape | our notice, in his | retiring piety of which I have spoken. And he would have been utterly unobserved, had I not | once suddenly rushed into | his room, and noticing the tokens of his lying upon the ground, inquired of his | attendants what they meant, | and so learned the mystery of the night. 33. A further story of the same period | | | and the same courage. | The city of Cæsarea was in an uproar about the election of a bishop; for one had just departed, and | another must be found, | amidst heated partisanship not easily to be soothed. For the city was naturally exposed | to party spirit, owing | to the fervour of its faith, and the rivalry was increased by the illustrious position of the | see. Such was the | state of affairs; several Bishops had arrived to consecrate the Bishop; the populace was | divided into several parties, | each with its own candidate, as is usual in such cases, owing to the influences of | private friendship or devotion | to God; but at last the whole people came to an agreement, and, with the aid of | a band of soldiers at | that time quartered there, seized one of their leading citizens, a man of excellent life, but | not yet sealed with | the divine baptism, brought him against his will to the sanctuary, and setting him before | the Bishops, begged, | with entreaties mingled with violence, that he might be consecrated and proclaimed, | not in the best of order, | but with all sincerity and ardour. Nor is it possible to say whom time pointed out as more | illustrious and religious | than he was. What then took place, as the result of the uproar? Their resistance was | overcome, they purified him, | they proclaimed him, they enthroned him, by external action, rather than by | spiritual judgment and disposition, | as the sequel shows. They were glad to retire and regain freedom of judgment, | and agreed upon a plan— | I do not know that it was inspired by the Spirit— to hold nothing which had been | done to be valid, and | the institution to have been void, pleading violence on the part of him who had had no | less violence done to | himself, and laying hold of certain words which had been uttered on the occasion with | greater vigour than wisdom. | But the great high-priest and just examiner of actions was not carried away by | this plan of theirs, and did | not approve of their judgment, but remained as uninfluenced and unmoved as | if no pressure at all had been | put upon him. For he saw that, the violence having been common, if they brought | any charge against him, | they were themselves liable to a counter-charge, or, if they acquitted him, they themselves | might be acquitted, or rather | with still more justice, they were unable to secure their own acquittal, even by | acquitting him: for if they | were deserving of excuse, so assuredly was he, and if he was not, much less were | they: for it would | have been far better to have at the time run the risk of resistance to the last extremity, than | afterwards to enter into | designs against him, especially at such a juncture, when it was better to put an end to | existing enmities than to | devise new ones. For the state of affairs was as follows. 34. The Emperor had come, | raging against the Christians; | he was angry at the election and threatened the elect, and the city stood in imminent peril as to | whether, after that day | it should cease to exist, or escape and be treated with some degree of mercy. The | innovation in regard to | the election was a new ground of exasperation, in addition to the destruction of the temple | | | of Fortune in a time | of prosperity, and was looked upon as an invasion of his rights. The governor of the province | also was eager to | turn the opportunity to his own account, and was ill disposed to the new bishop, with | whom he had never | had friendly relations, in consequence of their different political views. | Accordingly he sent letters | to summon the consecrators to invalidate the election, and in no gentle terms, for | they were threatened as | if by command of the Emperor. Hereupon, when the letter reached him, without fear or | delay, he replied— consider | the courage and spirit of his answer— Most excellent governor, we have one Censor | of all our actions, | and one Emperor, against whom his enemies are in arms. He will review the present | consecration, which we have | legitimately performed according to His will. In regard to any other matter, you | may, if you will, use | violence with the greatest ease against us. But no one can prevent us from vindicating | the legitimacy and justice | of our action in this case; unless you should make a law on this point, you, who | have no right to interfere | in our affairs. This letter excited the admiration of its recipient, although he was | for a while annoyed at it, | as we have been told by many who know the facts well. It also stayed the action of the | Emperor, and delivered the | city from peril, and ourselves, it is not amiss to add, from disgrace. This was | the work of the occupant | of an unimportant and suffragan see. Is not a presidency of this kind far | preferable to a title | derived from a superior see, and a power which is based upon action rather than upon a name. | 35. Who is so distant | from this world of ours, as to be ignorant of what is last in order, but the first and greatest | proof of his power? | The same city was again in an uproar for the same reason, in consequence of the | | | sudden removal of the | Bishop chosen with such honourable violence, who had now departed to God, on | Whose behalf he had | nobly and bravely contended in the persecutions. The heat of the disturbance was in | proportion to its unreasonableness. | The man of eminence was not unknown, but was more conspicuous | than the sun amidst | the stars, in the eyes not only of all others, but especially of that select and most pure | portion of the people, | whose business is in the sanctuary, and the Nazarites among us, to whom such | appointments should, if not | entirely, as much as possible belong, and so the church would be free from harm, | instead of to the most | opulent and powerful, or the violent and unreasonable portion of the people, and | especially the most corrupt | of them. Indeed, I am almost inclined to believe that the civil government is more | orderly than ours, to | which divine grace is attributed, and that such matters are better regulated by fear than by | reason. For what man | in his senses could ever have approached another, to the neglect of your divine and | sacred person, who have | been beautified by the hands of the Lord, the unwedded, the destitute of property and | almost of flesh and blood, | who in your words come next to the Word Himself, who are wise among philosophers, | superior to the world | among worldlings, my companion and workfellow, and to speak more daringly, the sharer | with me of a common soul, | the partaker of my life and education. Would that I could speak at liberty and | describe you before others | without being obliged by your presence, in dwelling upon such topics, to pass | | | over the greater part of | them, lest I should incur the suspicion of flattery. But, as I began by saying, the Spirit | must needs have known | him as His own; yet he was the mark of envy, at the hands of those whom I am ashamed | to mention, and would | that it were not possible to hear their names from others who studiously ridicule our | affairs. Let us pass this | by like a rock in the midstream of a river, and treat with respectful silence a subject | which ought to be forgotten, | as we pass on to the remainder of our subject. 36. The things of the Spirit were exactly | known to the man | of the Spirit, and he felt that he must take up no submissive position, nor side with factions | and prejudices which depend | upon favour rather than upon God, but must make the advantage of the Church and the | common salvation his sole | object. Accordingly he wrote, gave advice, strove to unite the people and the clergy, | whether ministering in the sanctuary | or not, gave his testimony, his decision and his vote, even in his absence, | and assumed, in virtue of his | gray hairs, the exercise of authority among strangers no less than among his own | flock. At last, since it | was necessary that the consecration should be canonical, and there was lacking | one of the proper number | of Bishops for the proclamation, he tore himself from his couch, exhausted | as he was by age and disease, | and manfully went to the city, or rather was borne, with his body dead though just | breathing, persuaded that, | if anything were to happen to him, this devotion would be a noble winding-sheet. | Hereupon once more there | was a prodigy, not unworthy of credit. He received strength from his toil, new life | | | from his zeal, presided at | the function, took his place in the conflict, enthroned the Bishop, and was conducted | home, no longer borne | upon a bier, but in a divine ark. His long-suffering, over whose praises I have already | lingered, was in this | case further exhibited. For his colleagues were annoyed at the shame of being | overcome, and at the public | influence of the old man, and allowed their annoyance to show itself in abuse of | him; but such was the | strength of his endurance that he was superior even to this, finding in modesty a most | powerful ally, and refusing | to bandy abuse with them. For he felt that it would be a terrible thing, after really | gaining the victory, to be | vanquished by the tongue. In consequence, he so won upon them by his long | suffering, that, when time | had lent its aid to his judgment, they exchanged their annoyance for | admiration, and knelt before | him to ask his pardon, in shame for their previous conduct, and flinging away | their hatred, submitted to him | as their patriarch, lawgiver, and judge. 37. From the same zeal proceeded his | opposition to the heretics, | when, with the aid of the Emperor's impiety, they made their expedition, in the hope of overpowering | us also, and adding us to | the number of the others whom they had, in almost all cases, succeeded in enslaving. For | in this he afforded us | no slight assistance, both in himself, and by hounding us on like well-bred dogs | against these most savage | beasts, through his training in piety. On one point I blame you both, and pray do not | take amiss my plainspeaking, | if I should annoy you by expressing the cause of my pain. When I was disgusted | | | at the evils of life, and | longing, if anyone of our day has longed, for solitude, and eager, as speedily as possible, | to escape to some haven | of safety, from the surge and dust of public life, it was you who, somehow or other | seized and gave me up | by the noble title of the priesthood to this base and treacherous mart of souls. In | consequence, evils have already | befallen me, and others are yet to be anticipated. For past experience renders a | man somewhat distrustful of the | future, in spite of the better suggestions of reason to the contrary. 38. Another | of his excellences I must | not leave unnoticed. In general, he was a man of great endurance, | and superior to his robe | of flesh: but during the pain of his last sickness, a serious addition to the risks and | burdens of old age, his | weakness was common to him and all other men; but this fitting sequel to the other | marvels, so far from being | common, was peculiarly his own. He was at no time free from the anguish of pain, | but often in the day, | sometimes in the hour, his only relief was the liturgy, to which the pain yielded, as if to | an edict of banishment. | At last, after a life of almost a hundred years, exceeding David's limit of our age, forty- | five of these, the average | life of man, having been spent in the priesthood, he brought it to a close in a good old | age. And in what manner? | With the words and forms of prayer, leaving behind no trace of vice, and many | recollections of virtue. The | reverence felt for him was thus greater than falls to the lot of man, both on the lips | and in the hearts of all. | Nor is it easy to find anyone who recollects him, and does not, as the Scripture says, lay | his hand upon his mouth | Job 40:4 and salute his memory. Such was his life, and such its completion and | perfection. 39. And since some | living memorial of his munificence ought to be left behind, what other is required than this | temple, which he reared | for God and for us, with very little contribution from the people in addition to the | expenditure of his private | fortune? An exploit which should not be buried in silence, since in size it is | superior to most others, | in beauty absolutely to all. It surrounds itself with eight regular equilaterals, and is | raised aloft by the beauty | of two stories of pillars and porticos, while the statues placed upon them are true to | the life; its vault | flashes down upon us from above, and it dazzles our eyes with abundant sources of light on |

| every side, being indeed the dwelling-place of light. It is surrounded by excrescent equiangular ambulatories | of most splendid material, | with a wide area in the midst, while its doors and vestibules shed around it the lustre | of their gracefulness, | and offer from a distance their welcome to those who are drawing near. I have not yet | mentioned the external ornament, | the beauty and size of the squared and dove-tailed stonework, whether it be of | | | marble in the bases | and capitals, which divide the angles, or from our own quarries, which are in no wise | inferior to those abroad; | nor of the belts of many shapes and colours, projecting or inlaid from the foundation to | the roof-tree, which | robs the spectator by limiting his view. How could anyone with due brevity describe a | work which cost so | much time and toil and skill: or will it suffice to say that amid all the works, private and | public, which adorn other | cities, this has of itself been able to secure us celebrity among the majority of | mankind? When for such | a temple a priest was needed, he also at his own expense provided one, whether | worthy of the temple | or no, it is not for me to say. And when sacrifices were required, he supplied them also, in | the misfortunes of his son, | and his patience under trials, that God might receive at his hands a reasonable whole | burnt offering and spiritual | priesthood, to be honourably consumed, instead of the sacrifice of the Law. 40. | What do you say, my father? | Is this sufficient, and do you find an ample recompense for all your toils, which | you underwent for my | learning, in this eulogy of farewell or of entombment? And do you, as of old, | impose silence on my tongue, | and bid me stop in due time, and so avoid excess? Or do you require some | addition? I know you | told me to stop, for I have said enough. Yet allow me to add this. Make known to us | where you are in glory, | and the light which encircles you, and receive into the same abode your partner soon | to follow you, and | the children whom you had laid to rest before you, and me also, after no further, or but a | | | slight addition to the ills | of this life: and before reaching that abode receive me in this sweet stone, which you | erected for both of us, | to the honour even here of your consecrated namesake, and excuse me from the care both | of the people which I have | already resigned, and of that which for your sake I have since accepted: and may thou | guide and free from peril, | as I earnestly entreat, the whole flock and all the clergy, whose father you are said | to be, but especially him | who was overpowered by your paternal and spiritual coercion, so that he may not | entirely consider that act | of tyranny obnoxious to blame. 41. And what do you think of us, O judge | of my words and motions? | If we have spoken adequately, and to the satisfaction of your desire, confirm it by your decision, | and we accept it: for | your decision is entirely the decision of God. But if it falls far short of his glory and | of your hope, my ally | is not far to seek. Let fall your voice, which is awaited by his merits like a seasonable | shower. And indeed he | has upon you the highest claims, those of a pastor upon a pastor and of a father upon his | son in grace. What wonder | if he, who has through your voice thundered throughout the world, should himself | have some enjoyment of it? | What more is needed? Only to unite with our spiritual Sarah, the consort and fellow- | traveller through life of our | great father Abraham, in the last Christian offices. 42. The nature of God, my mother, | is not the same as that of men; | indeed, to speak generally, the nature of divine things is not the same as that of earthly things. | They possess unchangeableness and | immortality, and absolute being with its consequences, for sure are the | | | properties of things sure. | But how is it with what is ours? It is in a state of flux and corruption, constantly | undergoing some fresh change. | Life and death, as they are called, apparently so different, are in a sense resolved | into, and successive to, | each other. For the one takes its rise from the corruption which is our mother, runs its | course through the corruption | which is the displacement of all that is present, and comes to an end in the | corruption which is the | dissolution of this life; while the other, which is able to set us free from the ills of this | life, and oftentimes translates | us to the life above, is not in my opinion accurately called death, and is more | dreadful in name than | in reality; so that we are in danger of irrationally being afraid of what is not fearful, and | courting as preferable what | we really ought to fear. There is one life, to look to life. There is one death, sin, for it | is the destruction of the soul. | But all else, of which some are proud, is a dream-vision, making sport of | realities, and a series of phantasms | which lead the soul astray. If this be our condition, mother, we shall neither | be proud of life, nor greatly | hurt, by death. What grievance can we find in being transferred hence to the | true life? In being freed | from the vicissitudes, the agitation, the disgust, and all the vile tribute we must | pay to this life, | to find ourselves, amid stable things, which know no flux, while as lesser lights, we circle | round the great light? | Genesis 1:16 - 43. Does the sense of separation cause you pain? Let | hope cheer you. Is widowhood | grievous to you? Yet it is not so to him. And what is the good of love, if it gives | | | itself easy things, and | assigns the more difficult to its neighbour? And why should it be grievous at all, to one | who is soon to pass away? | The appointed day is at hand, the pain will not last long. Let us not, by ignoble | reasonings, make a burden | of things which are really light. We have endured a great loss— because the | privilege we enjoyed was | great. Loss is common to all, such a privilege to few. Let us rise superior to the one | thought by the consolation | of the other. For it is more reasonable, that that which is better should win the day. | You have borne, in a most brave, | Christian spirit, the loss of children, who were still in their prime and | qualified for life; bear | also the laying aside of his aged body by one who was weary of life, although his vigor of | mind preserved for him | his senses unimpaired. Do you want some one to care for you? Where is your Isaac, | whom he left behind | for you, to take his place in all respects? Ask of him small things, the support of his | hand and service, and | requite him with greater things, a mother's blessing and prayers, and the consequent | freedom. Are you vexed | at being admonished? I praise you for it. For you have admonished many whom your | long life has brought under | your notice. What I have said can have no application to you, who are so truly wise; | but let it be a general | medicine of consolation for mourners, so that they may know that they are mortals | following mortals to the grave. | Oration 16. On His Father's Silence, Because of the Plague of Hail. | This Oration belongs to | the year A.D. 373. A series of disasters had befallen the people of Nazianzus. A deadly | cattle plague, which had | devastated their herds, had been followed by a prolonged drought, and now their just | ripened crops had been | ruined by a storm of rain and hail. The people flocked to the church, and finding S. | Gregory the elder so | overwhelmed by his sense of these terrible misfortunes that he was unable to address them, | implored his coadjutor to | enter the pulpit. The occasion gave no time for preparation, so S. Gregory poured out | his feelings in a discourse | which was in the fullest sense of the words ex tempore. Its present form, however, as | Benoit suggests, may be | due to a later polishing of notes taken down at the time of delivery. 1. Why do you | infringe upon the approved | order of things? Why would you do violence to a tongue which is | under obligation to the law? | Why do you challenge a speech which is in subjection to the Spirit? Why, when | you have excused the head, | have you hastened to the feet? Why do you pass by Aaron and urge forward | Eleazar? I cannot allow | the fountain to be dammed up, while the rivulet runs its course; the sun to be hidden, | while the star shines forth; | hoar hairs to be in retirement, while youth lays down the law; wisdom to be silent, | while inexperience speaks | with assurance. A heavy rain is not always more useful than a gentle shower. Nay, | indeed, if it be too violent, | it sweeps away the earth, and increases the proportion of the farmer's loss: while a | gentle fall, which sinks | deep, enriches the soil, benefits the tiller and makes the grain grow to a fine crop. So the | fluent speech is not more | profitable than the wise. For the one, though it perhaps gave a slight pleasure, passes | away, and is dispersed | as soon, and with as little effect, as the air on which it struck, though it charms with its | eloquence the greedy ear. | But the other sinks into the mind, and opening wide its mouth, fills it with the | Spirit, and, showing itself | nobler than its origin, produces a rich harvest by a few syllables. 2. I have not yet alluded | to the true and first wisdom, for | which our wonderful husbandman and shepherd is conspicuous. The first wisdom is a life worthy of | praise, and kept pure | for God, or being purified for Him Who is all-pure and all-luminous, Who demands of us, us His | only sacrifice, purification | — that is, a contrite heart and the sacrifice of praise, and a new creation in Christ, 2 | Corinthians 5:17 and the | new man, Ephesians 4:24 and the like, as the Scripture loves to call it. The first | wisdom is to despise | that wisdom which consists of language and figures of speech, and spurious and | | | unnecessary embellishments. Be it mine | to speak five words with my understanding in the church, rather than | ten thousand words in a tongue, | 1 Corinthians 14:19 and with the unmeaning voice of a trumpet, which does not | rouse my soldier to the | spiritual combat. This is the wisdom which I praise, which I welcome. By this the | ignoble have won renown, | and the despised have attained the highest honours. By this a crew of | fishermen have taken the | whole world in the meshes of the Gospel-net, and overcome by a word finished and cut | short the wisdom that | comes to naught. 1 Corinthians 2:6 I count not wise the man who is clever in words, nor | him who is of a ready | tongue, but unstable and undisciplined in soul, like the tombs which, fair and | beautiful as they are outwardly, | are fetid with corpses within, Matthew 23:27 and full of manifold ill-savours; | but him who speaks | but little of virtue, yet gives many examples of it in his practice, and proves the | trustworthiness of his language | by his life. 3. Fairer in my eyes, is the beauty which we can gaze | upon than that which | is painted in words: of more value the wealth which our hands can hold, than that which is | imagined in our dreams; | and more real the wisdom of which we are convinced by deeds, than that which is set | forth in splendid language. | For a good understanding, he says, have all they that do thereafter, not they who | proclaim it. Time is | the best touchstone of this wisdom, and the hoary head is a crown of glory. Proverbs 16:31 | | | For if, as it seems to me | as well as to Solomon, we must judge none blessed before his death, Ecclesiastes 11:28 | and it is uncertain what | a day may bring forth, Proverbs 27:1 since our life here below has many turnings, and | the body of our humiliation | Philippians 3:21 is ever rising, falling and changing; surely he, who without fault | has almost drained the cup | of life, and nearly reached the haven of the common sea of existence is more | secure, and therefore more | enviable, than one who has yet a long voyage before him. 4. Do not thou, therefore, restrain | a tongue whose noble utterances | and fruits have been many, which has begotten many children of righteousness— yea, lift up | your eyes round about | and see, Isaiah 49:18 how many are its sons, and what are its treasures; even this whole | people, whom you have | begotten in Christ through the Gospel. 1 Corinthians 4:15 Grudge not to us those | words which are excellent | rather than many, and do not yet give us a foretaste of our impending loss. Speak in | words which, if few, | are dear and most sweet to me, which, if scarcely audible, are perceived from their | spiritual cry, as God | heard the silence of Moses, and said to him when interceding mentally, Why do you cry | unto Me? Exodus 14:15 | Comfort this people, I pray you, I, who was your nursling, and have since been made | Pastor, and now even | Chief Pastor. Give a lesson, to me in the Pastor's art, to this people of obedience. Discourse | awhile on our present | heavy blow, about the just judgments of God, whether we grasp their meaning, or | are ignorant of their great deep. | How again mercy is put in the balance, Isaiah 28:17 as holy Isaiah declares, for | goodness is not without | discernment, as the first labourers in the vineyard Matthew 20:12 fancied, | because they could not | perceive any distinction between those who were paid alike: and how anger, which is | | | called the cup in | the hand of the Lord, and the cup of falling which is drained, is in proportion to | transgressions, even though He | abates to all somewhat of what is their due, and dilutes with compassion the | unmixed draught of His wrath. | For He inclines from severity to indulgence towards those who accept | chastisement with fear, and | who after a slight affliction conceive and are in pain with conversion, and bring forth | the perfect spirit of salvation; | but nevertheless he reserves the dregs, the last drop of His anger, that He | may pour it out entire upon | those who, instead of being healed by His kindness, grow obdurate, like the hard | hearted Pharaoh, that bitter | taskmaster, who is set forth as an example of the power Romans 9:17 of God over | the ungodly. 5. Tell us | whence come such blows and scourges, and what account we can give of them. Is it some disordered | and irregular motion or | some unguided current, some unreason of the universe, as though there were no Ruler | of the world, which is | therefore borne along by chance, as is the doctrine of the foolishly wise, who are | themselves borne along | at random by the disorderly spirit of darkness? Or are the disturbances and changes | of the universe, (which was | originally constituted, blended, bound together, and set in motion in a harmony | known only to Him Who | gave it motion,) directed by reason and order under the guidance of the reins of | Providence? Whence come famines | and tornadoes and hailstorms, our present warning blow? Whence | pestilences, diseases, earthquakes, tidal waves, | and fearful things in the heavens? And how is the creation, | | | once ordered for the enjoyment | of men, their common and equal delight, changed for the punishment of the | ungodly, in order that | we may be chastised through that for which, when honoured with it, we did not give | thanks, and recognise in | our sufferings that power which we did not recognise in our benefits? How is it that some | receive at the Lord's hand | double for their sins, Isaiah 40:2 and the measure of their wickedness is doubly | filled up, as in the correction | of Israel, while the sins of others are done away by a sevenfold recompense into | their bosom? What is | the measure of the Amorites that is not yet full? Genesis 15:16 And how is the sinner either | let go, or chastised again, | let go perhaps, because reserved for the other world, chastised, because healed | thereby in this? Under | what circumstances again is the righteous, when unfortunate, possibly being put to the | test, or, when prosperous, | being observed, to see if he be poor in mind or not very far superior to visible things, as | indeed conscience, our interior | and unerring tribunal, tells us. What is our calamity, and what its cause? Is it a | test of virtue, or a | touchstone of wickedness? And is it better to bow beneath it as a chastisement, even though | it be not so, and humble | ourselves under the mighty hand of God, 1 Peter 5:6 or, considering it as a trial, to | rise superior to it? | On these points give us instruction and warning, lest we be too much discouraged by our | present calamity, or fall | into the gulf of evil and despise it; for some such feeling is very general; but rather that | we may bear our admonition | quietly, and not provoke one more severe by our insensibility to this. 6. Terrible | | | is an unfruitful season, | and the loss of the crops. It could not be otherwise, when men are already | rejoicing in their hopes, |and counting on their all but harvested stores. Terrible again is an unseasonable | harvest, when the farmers | labour with heavy hearts, sitting as it were beside the grave of their crops, which | the gentle rain nourished, | but the wild storm has rooted up, whereof the mower fills not his hand, neither he that | binds up the sheaves | his bosom, nor have they obtained the blessing which passers-by bestow upon the farmers. | Wretched indeed is the | sight of the ground devastated, cleared, and shorn of its ornaments, over which the | blessed Joel wails in | his most tragic picture of the desolation of the land, and the scourge of famine; Joel | 1:10 while another prophet | wails, as he contrasts with its former beauty its final disorder, and thus discourses | on the anger of the Lord | when He smites the land: before him is the garden of Eden, behind Him a desolate | wilderness. Joel 2:3 Terrible | indeed these things are, and more than terrible, when we are grieved only at what is | present, and are not yet | distressed by the feeling of a severer blow: since, as in sickness, the suffering which | pains us from time to time | is more distressing than that which is not present. But more terrible still are those | which the treasures of God's | wrath contain, of which God forbid that you should make trial; nor will you, if | you fly for refuge to | the mercies of God, and win over by your tears Him Who will have mercy, Hosea 6:6 and | avert by your conversion | what remains of His wrath. As yet, this is gentleness and loving-kindness and gentle | | | reproof, and the first | elements of a scourge to train our tender years: as yet, the smoke of His anger, the prelude | of His torments; not yet | has fallen the flaming fire, the climax of His being moved; not yet the kindled coals, | the final scourge, part | of which He threatened, when He lifted up the other over us, part He held back by force, | when He brought the | other upon us; using the threat and the blow alike for our instruction, and making a way for | His indignation, in the excess | of His goodness; beginning with what is slight, so that the more severe | may not be needed; | but ready to instruct us by what is greater, if He be forced so to do. 7. I know | the glittering sword, | Ezekiel 21:9 and the blade made drunk in heaven, bidden to slay, to bring to | naught, to make childless, | and to spare neither flesh, nor marrow, nor bones. I know Him, Who, though free from | passion, meets us like | a bear robbed of her whelps, like a leopard in the way of the Assyrians, Hosea 13:7-8 not | only those of that day, | but if anyone now is an Assyrian in wickedness: nor is it possible to escape the might and | speed of His wrath when | He watches over our impieties, and His jealousy, which knows to devour His | adversaries, pursues His | enemies to the death. Hosea 8:3 I know the emptying, the making void, the making waste, | the melting of the heart, | and knocking of the knees together, Nahum 2:10 such are the punishments of the | ungodly. I do not dwell | on the judgments to come, to which indulgence in this world delivers us, as it is better | to be punished and cleansed | now than to be transmitted to the torment to come, when it is the time of | | | chastisement, not of cleansing. | For as he who remembers God here is conqueror of death (as David has most | excellently sung) so the | departed have not in the grave confession and restoration; for God has confined life | and action to this world, | and to the future the scrutiny of what has been done. 8. What shall we do in the | day of visitation, Isaiah 10:3 | with which one of the Prophets terrifies me, whether that of the righteous sentence of God against us, or | that upon the mountains | and hills, of which we have heard, or whatever and whenever it may be, when He will reason | with us, and oppose us, | and set before us those bitter accusers, our sins, comparing our wrongdoings with our | benefits, and striking thought | with thought, and scrutinising action with action, and calling us to account | for the image Genesis 1:26 | which has been blurred and spoilt by wickedness, till at last He leads us away self- | convicted and self-condemned, | no longer able to say that we are being unjustly treated— a thought which is able | even here sometimes to console | in their condemnation those who are suffering. 9. But then what advocate shall we have? | What pretext? What false excuse? | What plausible artifice? What device contrary to the truth will impose upon the court, and rob | it of its right judgment, | which places in the balance for us all, our entire life, action, word, and thought, and | weighs against the evil | that which is better, until that which preponderates wins the day, and the decision is | | | given in favour of the main | tendency; after which there is no appeal, no higher court, no defence on the ground of | subsequent conduct, no oil | obtained from the wise virgins, or from them that sell, for the lamps going out, | Matthew 25:8 no repentance | of the rich man wasting away in the flame, Luke 16:24 and begging for | repentance for his friends, | no statute of limitations; but only that final and fearful judgment-seat, more just even | than fearful; or rather | more fearful because it is also just; when the thrones are set and the Ancient of days takes | His seat, Daniel 7:9 and | the books are opened, and the fiery stream comes forth, and the light before Him, and | the darkness prepared; and | they that have done good shall go into the resurrection of life, John 5:29 now hid | in Christ Colossians 3:3 and | to be manifested hereafter with Him, and they that have done evil, into the | resurrection of judgment, John | 5:29 to which they who have not believed have been condemned already by the | word which judges them. | Some will be welcomed by the unspeakable light and the vision of the holy and royal | Trinity, Which now shines | upon them with greater brilliancy and purity and unites Itself wholly to the | whole soul, in which solely | and beyond all else I take it that the kingdom of heaven consists. The others among | other torments, but above | and before them all must endure the being outcast from God, and the shame of | conscience which has no limit. | But of these anon. 10. What are we to do now, my brethren, when crushed, | cast down, and drunken | but not with strong drink nor with wine, Isaiah 29:9 which excites and obfuscates but | | | for a while, but with | the blow which the Lord has inflicted upon us, Who says, And thou, O heart, be | stirred and shaken, Habakkuk 2:16 | and gives to the despisers the spirit of sorrow and deep sleep to drink: to | whom He also says, See, | you despisers, behold, and wonder and perish? How shall we bear His convictions; | or what reply shall we make, | when He reproaches us not only with the multitude of the benefits for which we | have continued ungrateful, but | also with His chastisements, and reckons up the remedies with which | we have refused to be healed? | Calling us His children Deuteronomy 32:5 indeed, but unworthy children, and | His sons, but strange sons | who have stumbled from lameness out of their paths, in the trackless and rough | ground. How and by what | means could I have instructed you, and I have not done so? By gentler measures? I have | applied them. I passed | by the blood drunk in Egypt from the wells and rivers and all reservoirs of water Exodus | 7:19 in the first plague: | I passed over the next scourges, the frogs, lice, and flies. I began with the flocks and the | cattle and the sheep, | the fifth plague, and, sparing as yet the rational creatures, I struck the animals. You made | light of the stroke, | and treated me with less reason and attention than the beasts who were struck. I withheld | from you the rain; | one piece was rained upon, and the piece whereupon it rained not withered, Amos 4:7 and | you said We will brave it. | I brought the hail upon you, chastising you with the opposite kind of blow, I | uprooted your vineyards and | shrubberies, and crops, but I failed to shatter your wickedness. 11. Perchance He will say to me, who | am not reformed even | by blows, I know that you are obstinate, and your neck is an iron sinew, Isaiah 48:4 the heedless is | heedless and the lawless | man acts lawlessly, naught is the heavenly correction, naught the scourges. The | bellows are burnt, the lead | is consumed, Jeremiah 6:29 as I once reproached you by the mouth of Jeremiah, the | founder melted the silver | in vain, your wickednesses are not melted away. Can ye abide my wrath, says the Lord. | Has not My hand the | power to inflict upon you other plagues also? There are still at My command the blains | breaking forth from the | ashes of the furnace, Exodus 9:10 by sprinkling which toward heaven, Moses, or any | other minister of God's | action, may chastise Egypt with disease. There remain also the locusts, the darkness that | may be felt, and the plague | which, last in order, was first in suffering and power, the destruction and death of the | firstborn, and, to escape | this, and to turn aside the destroyer, it were better to sprinkle the doorposts of our | mind, contemplation and action, | with the great and saving token, with the blood of the new covenant, by | being crucified and dying | with Christ, that we may both rise and be glorified and reign with Him both now and at | His final appearing, and | not be broken and crushed, and made to lament, when the grievous destroyer smites us | all too late in this life | of darkness, and destroys our firstborn, the offspring and results of our life which we | had dedicated to God. | 12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him | Who is good, but walks contrary | to me in fury Leviticus 26:27-28 because of my own contrariness: I have smitten you with | blasting and mildew, and blight; | without result. The sword from without Deuteronomy 32:25 made you | childless, yet have ye | not returned unto Me, says the Lord. May I not become the vine of the beloved, which | after being planted and | entrenched, and made sure with a fence and tower and every means which was possible, | when it ran wild and | bore thorns, was consequently despised, and had its tower broken down and its fence | taken away, and was | not pruned nor dug, but was devoured and laid waste and trodden down by all! Isaiah | 5:1 This is what I feel | I must say as to my fears, thus have I been pained by this blow, and this, I will further | tell you, is my prayer. | We have sinned, we have done amiss, and have dealt wickedly, Daniel 9:5 for we have | forgotten Your commandments and | walked after our own evil thought, Isaiah 65:2 for we have behaved ourselves | | | unworthily of the calling | and gospel of Your Christ, and of His holy sufferings and humiliation for us; we have | become a reproach to Your | beloved, priest and people, we have erred together, we have all gone out of the way, | we have together become | unprofitable, there is none that does judgment and justice, no not one. We have cut short | Your mercies and kindness | and the bowels and compassion of our God, by our wickedness and the | perversity of our doings, | in which we have turned away. You are good, but we have done amiss; You are long | suffering, but we are worthy | of stripes; we acknowledge Your goodness, though we are without understanding, | we have been scourged | for but few of our faults; You are terrible, and who will resist You? the mountains will | tremble before You; and | who will strive against the might of Your arm? If Thou shut the heaven, who will | open it? And if Thou | let loose Your torrents, who will restrain them? It is a light thing in Your eyes to make | poor and to make rich, | to make alive and to kill, to strike and to heal, and Your will is perfect action. You are | angry, and we have sinned, | Isaiah 64:5 says one of old, making confession; and it is now time for me to say the | opposite, We have sinned, | and You are angry: therefore have we become a reproach to our neighbours. You | turned Your face from us, | and we were filled with dishonour. But stay, Lord, cease, Lord, forgive, Lord, | deliver us not up for ever | because of our iniquities, and let not our chastisements be a warning for others, when | we might learn wisdom | from the trials of others. Of whom? Of the nations which know You not, and | | | kingdoms which have not | been subject to Your power. But we are Your people, O Lord, the rod of Your | inheritance; therefore correct us, | but in goodness and not in Your anger, lest Thou bring us to nothingness | Jeremiah 10:24 and contempt | among all that dwell on the earth. 13. With these words I invoke mercy: and if | it were possible to propitiate | His wrath with whole burnt offerings or sacrifices, I would not even have spared | these. Do you also yourselves | imitate your trembling priest, you, my beloved children, sharers with me alike | of the Divine correction and | loving-kindness. Possess your souls in tears, and stay His wrath by amending your | way of life. Sanctify a fast, | call a solemn assembly, Joel 2:15 as blessed Joel with us charges you: gather the | elders, and the babes | that suck the breasts, whose tender age wins our pity, and is specially worthy of the loving | kindness of God. I know | also what he enjoins both upon me, the minister of God, and upon you, who have been | thought worthy of the same | honour, that we should enter His house in sackcloth and lament night and day | between the porch and | the altar, in piteous array, and with more piteous voices, crying aloud without ceasing | on behalf of ourselves | and the people, sparing nothing, either toil or word, which may propitiate God: saying | Spare, O Lord, Your | people, and give not Your heritage to reproach, Joel 2:17 and the rest of the prayer; | surpassing the people in our | sense of the affliction as much as in our rank, instructing them in our own | persons in compunction and | correction of wickedness, and in the consequent long-suffering of God, and | cessation of the scourge. | 14. Come then, all of you, my brethren, let us worship and fall down, and weep before the | Lord our Maker; let us appoint | a public mourning, in our various ages and families, let us raise the voice of supplication; and let | | | this, instead of the cry | which He hates, enter into the ears of the Lord of Sabaoth. Let us anticipate His anger | by confession; let us desire | to see Him appeased, after He was angry. Who knows, he says, if He will turn and | repent, and leave a blessing | behind Him? Joel 2:14 This I know certainly, I the sponsor of the loving-kindness of | God. And when He has | laid aside that which is unnatural to Him, His anger, He will betake Himself to that which | is natural, His mercy. | To the one He is forced by us, to the other He is inclined. And if He is forced to strike, | surely He will refrain, | according to His Nature. Only let us have mercy on ourselves, and open a road for our | Father's righteous affections. | Let us sow in tears, that we may reap in joy, let us show ourselves men of Nineveh, | not of Sodom. Let us amend | our wickedness, lest we be consumed with it; let us listen to the preaching of Jonah, | lest we be overwhelmed | by fire and brimstone, and if we have departed from Sodom let us escape to the | mountain, let us flee to Zoar, | let us enter it as the sun rises; let us not stay in all the plain, let us not look | around us, lest we be | frozen into a pillar of salt, a really immortal pillar, to accuse the soul which returns to wickedness. | 15. Let us be assured | that to do no wrong is really superhuman, and belongs to God alone. I say nothing | about the Angels, that we | may give no room for wrong feelings, nor opportunity for harmful altercations. Our | unhealed condition arises from | our evil and unsubdued nature, and from the exercise of its powers. Our | repentance when we sin, | is a human action, but an action which bespeaks a good man, belonging to that portion | | | which is in the way of salvation. | For if even our dust contracts somewhat of wickedness, and the earthly | tabernacle presses down the | upward flight of the soul, Wisdom 9:15 which at least was created to fly upward, | yet let the image be | cleansed from filth, and raise aloft the flesh, its yoke-fellow, lifting it on the wings of | reason; and, what is better, | let us neither need this cleansing, nor have to be cleansed, by preserving our | original dignity, to which | we are hastening through our training here, and let us not by the bitter taste of sin be | banished from the tree of life: | though it is better to turn again when we err, than to be free from correction when | we stumble. For whom | the Lord loves He chastens, Proverbs 3:12 and a rebuke is a fatherly action; while | every soul which is unchastised, | is unhealed. Is not then freedom from chastisement a hard thing? But to fail to | be corrected by the chastisement | is still harder. One of the prophets, speaking of Israel, whose heart was hard | and uncircumcised, says, Lord, | You have stricken them, but they have not grieved, You have consumed them but | they have refused to receive | correction; Jeremiah 5:3 and again, The people turned not to Him that smites them; | Isaiah 9:13 and Why is my | people slidden back by a perpetual backsliding, Jeremiah 8:5 because of which it | will be utterly crushed and destroyed? | 16. It is a fearful thing, my brethren, to fall into the hands of a living God, Hebrews 10:31 and fearful is | the face of the Lord | against them that do evil, and abolishing wickedness with utter destruction. Fearful is the ear of | God, listening even to the | voice of Abel speaking through his silent blood. Fearful His feet, which | | | overtake evildoing. Fearful | also His filling of the universe, so that it is impossible anywhere to escape the | action of God, Jeremiah 23:24 | not even by flying up to heaven, or entering Hades, or by escaping to the far East, | or concealing ourselves in | the depths and ends of the sea. Nahum the Elkoshite was afraid before me, when he | proclaimed the burden of Nineveh, | God is jealous, and the Lord takes vengeance in wrath upon His adversaries, | Nahum 1:1-2 and uses such | abundance of severity that no room is left for further vengeance upon the wicked. | For whenever I hear Isaiah | threaten the people of Sodom and rulers of Gomorrha, Isaiah 1:10 and say Why will ye | be smitten any more, adding | sin to sin? I am almost filled with horror, and melted to tears. It is impossible, | he says, to find any blow | to add to those which are past, because of your newly added sins; so completely have | you run through the whole, | and exhausted every form of chastisement, ever calling upon yourselves some new | one by your wickedness. | There is not a wound, nor bruise, nor putrefying sore; the plague affects the whole | body and is incurable: | for it is impossible to apply a plaster, or ointment or bandages. I pass over the rest of | the threatenings, that I may | not press upon you more heavily than your present plague. 17. Only let us recognise the purpose | of the evil. Why have | the crops withered, our storehouses been emptied, the pastures of our flocks failed, the fruits of the earth | been withheld, and the plains | been filled with shame instead of with fatness: why have valleys lamented and | not abounded in grain, | the mountains not dropped sweetness, as they shall do hereafter to the righteous, but | been stript and dishonoured, | and received on the contrary the curse of Gilboa? 2 Samuel 1:21 The whole | earth has become as it was | in the beginning, before it was adorned with its beauties. Thou visited the earth, | | | and made it drink | — but the visitation has been for evil, and the draught destructive. Alas! What a spectacle! Our | prolific crops reduced to stubble, | the seed we sowed is recognised by scanty remains, and our harvest, the | approach of which we reckon | from the number of the months, instead of from the ripening grain, scarcely | bears the firstfruits for the Lord. | Such is the wealth of the ungodly, such the harvest of the careless sower; as | the ancient curse runs, | to look for much, and bring in little, Haggai 1:9 to sow and not reap, to plant and not | press, Deuteronomy 28:39 ten | acres of vineyard to yield one bath: Isaiah 5:10 and to hear of fertile harvests in | other lands, and be ourselves | pressed by famine. Why is this, and what is the cause of the breach? Let us not wait | | | to be convicted by others, | let us be our own examiners. An important medicine for evil is confession, and care to | avoid stumbling. I will be | first to do so, as I have made my report to my people from on high, and performed the | duty of a watcher. For | I did not conceal the coming of the sword that I might save my own soul Ezekiel 33:3 | and those of my hearers. | So will I now announce the disobedience of my people, making what is theirs my | own, if I may perchance | thus obtain some tenderness and relief. 18. One of us has oppressed the poor, | and wrested from him his | portion of land, and wrongly encroached upon his landmark by fraud or violence, and joined house to | house, and field to field, | to rob his neighbour of something, and been eager to have no neighbour, so as to | dwell alone on the earth. | Isaiah 5:8 Another has defiled the land with usury and interest, both gathering where he | | | had not sowed and reaping | where he had not scattered, Matthew 25:26 farming, not the land, but the necessity | of the needy. Another has | robbed God, Malachi 3:8 the giver of all, of the firstfruits of the barnfloor and | winepress, showing himself | at once thankless and senseless, in neither giving thanks for what he has had, | nor prudently providing, | at least, for the future. Another has had no pity on the widow and orphan, and not | imparted his bread and meagre | nourishment to the needy, or rather to Christ, Who is nourished in the persons of | those who are nourished | even in a slight degree; a man perhaps of much property unexpectedly gained, for this | is the most unjust of all, | who finds his many barns too narrow for him, filling some and emptying others, to | build greater Luke 12:18 | ones for future crops, not knowing that he is being snatched away with hopes | unrealised, to give an account | of his riches and fancies, and proved to have been a bad steward of another's | goods. Another has turned | aside the way of the meek, Amos 2:7 and turned aside the just among the unjust; | another has hated him | that reproves in the gates, Isaiah 29:21 and abhorred him that speaks uprightly; Amos 5:10 | another has sacrificed to his | net which catches much, Habakkuk 1:16 and keeping the spoil of the poor | in his house, Isaiah 3:14 | has either remembered not God, or remembered Him ill— by saying Blessed be the Lord, | for we are rich, Zechariah 11:5 | and wickedly supposed that he received these things from Him by Whom he will | be punished. For because | of these things comes the wrath of God upon the children of disobedience. | | | Ephesians 5:6 Because of these | things the heaven is shut, or opened for our punishment; and much more, if | we do not repent, even | when smitten, and draw near to Him, Who approaches us through the powers of nature. | 19. What shall be said | to this by those of us who are buyers and sellers of grain, and watch the hardships of | | | the seasons, in order | to grow prosperous, and luxuriate in the misfortunes of others, and acquire, not, like | Joseph, the property of | the Egyptians, Genesis 41:39 as a part of a wide policy, (for he could both collect and | supply grain duly, as he | also could foresee the famine, and provide against it afar off,) but the property of their | fellow countrymen in an illegal | manner, for they say, When will the new moon be gone, that we may sell, and | the sabbaths, that we may | open our stores? Amos 8:5 And they corrupt justice with various measures and | balances, Proverbs 20:10 and | draw upon themselves the ephah of lead. Zechariah 5:8 What shall we say to these | things who know no | limit to our getting, who worship gold and silver, as those of old worshipped Baal, and | Astarte and the abomination | Chemosh? 1 Kings 11:33 Who give heed to the brilliance of costly stones, and soft | flowing garments, the prey of | moths, and the plunder of robbers and tyrants and thieves; who are proud of their | multitude of slaves and animals, | and spread themselves over plains and mountains, with their possessions and | gains and schemes, like Solomon's | horseleach Proverbs 30:15 which cannot be satisfied, any more than the | grave, and the earth, and fire, | and water; who seek for another world for their possession, and find fault with | the bounds of God, as too | small for their insatiable cupidity? What of those who sit on lofty thrones and | raise the stage of government, | with a brow loftier than that of the theatre, taking no account of the God over all, | and the height of the true | kingdom that none can approach unto, so as to rule their subjects as fellow | servants, as needing themselves no | less loving-kindness? Look also, I pray you, at those who stretch themselves | upon beds of ivory, whom | the divine Amos fitly upbraids, who anoint themselves with the chief | ointments, and chant to the sound | of instruments of music, and attach themselves to transitory things as | though they were stable, | but have not grieved nor had compassion for the affliction of Joseph; Amos 6:4-6 | though they ought to have | been kind to those who had met with disaster before them, and by mercy have | obtained mercy; as the fir-tree | should howl, because the cedar had fallen, Zechariah 11:2 and be instructed by | their neighbours' chastisement, | and be led by others' ills to regulate their own lives, having the advantage of being | saved by their predecessors' | fate, instead of being themselves a warning to others. 20. Join with us, thou divine and | sacred person, in considering these | questions, with the store of experience, that source of wisdom, which you have | gathered in your long life. | Herewith instruct your people. Teach them to break their bread to the hungry, to | gather together the poor | that have no shelter, to cover their nakedness and not neglect those of the same blood, | | | Isaiah 58:7 and now especially | that we may gain a benefit from our need instead of from abundance, a | result which pleases God | more than plentiful offerings and large gifts. After this, nay before it, show yourself, I | pray, a Moses, Exodus 32:11 | or Phinehas today. Stand on our behalf and make atonement, and let the plague be | stayed, either by the spiritual | sacrifice, 1 Peter 2:5 or by prayer and reasonable intercession. Romans 12:1 | Restrain the anger of the Lord | by your mediation: avert any succeeding blows of the scourge. He knows to | respect the hoar hairs | of a father interceding for his children. Intreat for our past wickedness: be our surety | for the future. Present a | people purified by suffering and fear. Beg for bodily sustenance, but beg rather for the | angels' food that comes | down from heaven. So doing, you will make God to be our God, wilt conciliate | heaven, wilt restore the former | and latter rain: Joel 2:23 the Lord shall show loving-kindness and our land shall | yield her fruit; our | earthly land its fruit which lasts for the day, and our frame, which is but dust, the fruit which | is eternal, which we shall | store up in the heavenly winepresses by your hands, who presentest both us and | ours in Christ Jesus our Lord, | to whom be glory for evermore. Amen.
Oration 21. On the Great Athanasius, Bishop of Alexandria. | The reference in §22 | to the Council which sat first at Seleucia...and afterwards at this mighty city, leaves no | room for doubting that the Oration | was delivered at Constantinople. Further local colour is found in the | allusions of §5. We are | assured by the panegyric on S. Cyprian (Orat. xxiv. 1) that it was already the custom of | the Church of Constantinople | to observe annual festivals in honour of the Saints: and at present two days are kept | | | by the Eastern Church, | viz., Jan. 18th, as the day of the actual death of S. Athanasius, and May 2d, in memory of | the translation of his remains | to the church of S. Sophia at Constantinople. Probably, therefore, this Oration was | delivered on the former day, | on which Assemani holds that S. Athanasius died. Papebroke and (with some | hesitation) Dr. Bright pronounce | in favour of May 2d. Tillemont supposes that A.D. 379 is the year of its | delivery; in which case | it must have been very shortly after S. Gregory's arrival in the city. Since, however, no | allusion is made to this, | it seems, on the whole, more likely that it should be assigned to A.D. 380. The sermon | takes high rank, even | among S. Gregory's discourses, as the model of an ecclesiastical panegyric. It lacks, | however, the charm of personal | affection and intimate acquaintance with the inner life, which is characteristic | of the orations concerned | with his own relatives and friends. 1. In praising Athanasius, I shall be praising | virtue. To speak of him | and to praise virtue are identical, because he had, or, to speak more truly, has embraced virtue in its | entirety. For all who have | lived according to God still live unto God, though they have departed hence. For this | reason, God is called | the God of Abraham, Isaac and Jacob, since He is the God, not of the dead, but of the | living. Matthew 22:32 Again, | in praising virtue, I shall be praising God, who gives virtue to men and lifts them | up, or lifts them up | again, to Himself by the enlightenment which is akin to Himself. 1 John 1:5 For | many and great as are | our blessings— none can say how many and how great— which we have and shall have | from God, this is the | greatest and kindliest of all, our inclination and relationship to Him. For God is to | | | intelligible things what | the sun is to the things of sense. The one lightens the visible, the other the invisible, | world. The one makes | our bodily eyes to see the sun, the other makes our intellectual natures to see God. And, as | that, which bestows on | the things which see and are seen the power of seeing and being seen, is itself the most | | | beautiful of visible things; | so God, who creates, for those who think, and that which is thought of, the power | of thinking and being thought | of, is Himself the highest of the objects of thought, in Whom every desire finds its | bourne, beyond Whom it can | no further go. For not even the most philosophic, the most piercing, the most | curious intellect has, or can | ever have, a more exalted object. For this is the utmost of things desirable, and | they who arrive at it find | an entire rest from speculation. 2. Whoever has been permitted to escape by reason and | contemplation from matter | and this fleshly cloud or veil (whichever it should be called) and to hold communion | with God, and be associated, | as far as man's nature can attain, with the purest Light, blessed is he, both from his | ascent from hence, and | for his deification there, which is conferred by true philosophy, and by rising superior to | the dualism of matter, | through the unity which is perceived in the Trinity. And whosoever has been | depraved by being knit | to the flesh, and so far oppressed by the clay that he cannot look at the rays of truth, nor | rise above things below, | though he is born from above, and called to things above, I hold him to be miserable in | his blindness, even though | he may abound in things of this world; and all the more, because he is the sport of | his abundance, and is persuaded | by it that something else is beautiful instead of that which is really beautiful, | reaping, as the poor fruit | of his poor opinion, the sentence of darkness, or the seeing Him to be fire, | Whom he did not recognize as light. | of few, both nowadays and of old— for few are the men of God, though all are | | | 3. Such has been the philosophy | His handiwork—among lawgivers, generals, priests, Prophets, Evangelists, Apostles, shepherds, teachers, | and all the spiritual | host and band— and, among them all, of him whom now we praise. And whom do I mean by | these? Men like Enoch, | Noah, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses, Aaron, Joshua, the Judges, | Samuel, David, to some extent Solomon, | Elijah, Elisha, the Prophets before the captivity, those after the | captivity, and, though last | in order, first in truth, those who were concerned with Christ's Incarnation or taking | of our nature, the lamp | before the Light, the voice before the Word, the mediator before the Mediator, the | mediator between the old | covenant and the new, the famous John, the disciples of Christ, those after Christ, | who were set over the people, | or illustrious in word, or conspicuous for miracles, or made perfect through their blood. | 4. With some of these Athanasius | vied, by some he was slightly excelled, and others, if it is not bold to say so, | he surpassed: some he | made his models in mental power, others in activity, others in meekness, others in zeal, | others in dangers, others | in most respects, others in all, gathering from one and another various forms of beauty | (like men who paint figures | of ideal excellence), and combining them in his single soul, he made one perfect | form of virtue out of all, | excelling in action men of intellectual capacity, in intellect men of action; or, if you | will, surpassing in intellect | men renowned for intellect, in action those of the greatest active power; outstripping | those who had moderate | reputation in both respects, by his eminence in either, and those who stood highest in | | | one or other, by his | powers in both; and, if it is a great thing for those who have received an example, so to use | it as to attach themselves | to virtue, he has no inferior title to fame, who for our advantage has set an example | to those who come after him. | 5. To speak of and admire him fully, would perhaps be too long a task for the present purpose of my | discourse, and would take | the form of a history rather than of a panegyric: a history which it has been the object of my | desires to commit to writing | for the pleasure and instruction of posterity, as he himself wrote the life of | the divine Antony, and | set forth, in the form of a narrative, the laws of the monastic life. Accordingly, | after entering into a few | of the many details of his history, such as memory suggests at the moment as most | noteworthy, in order both | to satisfy my own longing and fulfil the duty which befits the festival, we will leave the | many others to those | who know them. For indeed, it is neither pious nor safe, while the lives of the ungodly are | honoured by recollection, to pass | by in silence those who have lived piously, especially in a city which could | hardly be saved by many | examples of virtue, making sport, as it does, of Divine things, no less than of the | horse-race and the theatre. | 6. He was brought up, from the first, in religious habits and practices, after a brief study of literature | and philosophy, so that | he might not be utterly unskilled in such subjects, or ignorant of matters which he had | determined to despise. For | his generous and eager soul could not brook being occupied in vanities, like | unskilled athletes, who beat | the air instead of their antagonists and lose the prize. From meditating on every | | | book of the Old and New Testament, | with a depth such as none else has applied even to one of them, he grew | rich in contemplation, rich | in splendour of life, combining them in wondrous sort by that golden bond | which few can weave; | using life as the guide of contemplation, contemplation as the seal of life. For the | | | fear of the Lord is | the beginning of wisdom, and, so to say, its first swathing band; but, when wisdom has burst | the bonds of fear | and risen up to love, it makes us friends of God, and sons instead of bondsmen. 7. Thus | brought up and trained, | as even now those should be who are to preside over the people, and take | the direction of the mighty | body of Christ, according to the will and foreknowledge of God, which lays long | before the foundations of | great deeds, he was invested with this important ministry, and made one of those who | draw near to the God | Who draws near to us, and deemed worthy of the holy office and rank, and, after passing | through the entire series | of orders, he was (to make my story short) entrusted with the chief rule over the people, | in other words, the charge | of the whole world: nor can I say whether he received the priesthood as the reward of | virtue, or to be the fountain | and life of the Church. For she, like Ishmael, Genesis 21:19 fainting from her thirst | for the truth, needed to | be given to drink, or, like Elijah, 1 Kings 17:4 to be refreshed from the brook, when the | land was parched by drought; | and, when but faintly breathing, to be restored to life and left as a seed to | Israel, Isaiah 1:9 that | we might not become like Sodom and Gomorrha, Genesis 19:24 whose destruction by the | rain of fire and brimstone | is only more notorious than their wickedness. Therefore, when we were cast down, a | horn of salvation was raised | up for us, Luke 1:69 and a chief corner stone, Isaiah 28:16 knitting us to itself and | to one another, was laid |in due season, or a fire Malachi 3:2-3 to purify our base and evil matter, or a farmer's fan | | | Matthew 3:12 to winnow | the light from the weighty in doctrine, or a sword to cut out the roots of wickedness; | and so the Word finds | him as his own ally, and the Spirit takes possession of one who will breathe on His behalf. | 8. Thus, and for these | reasons, by the vote of the whole people, not in the evil fashion which has since prevailed, | nor by means of bloodshed | and oppression, but in an apostolic and spiritual manner, he is led up to the throne | of Saint Mark, to succeed | him in piety, no less than in office; in the latter indeed at a great distance from him, | in the former, which is the | genuine right of succession, following him closely. For unity in doctrine deserves | unity in office; and a rival | teacher sets up a rival throne; the one is a successor in reality, the other but in name. | For it is not the intruder, | but he whose rights are intruded upon, who is the successor, not the lawbreaker, | but the lawfully appointed, | not the man of contrary opinions, but the man of the same faith; if this is not | what we mean by successor, | he succeeds in the same sense as disease to health, darkness to light, storm to | calm, and frenzy to sound sense. | 9. The duties of his office he discharged in the same spirit as that in which he had been preferred to it. | For he did not at once, | after taking possession of his throne, like men who have unexpectedly seized upon some | sovereignty or inheritance, | grow insolent from intoxication. This is the conduct of illegitimate and | intrusive priests, who are | unworthy of their vocation; whose preparation for the priesthood has cost them | nothing, who have endured | no inconvenience for the sake of virtue, who only begin to study religion when | | | appointed to teach it, | and undertake the cleansing of others before being cleansed themselves; yesterday | sacrilegious, today sacerdotal; | yesterday excluded from the sanctuary, today its officiants; proficient in vice, | novices in piety; the product | of the favour of man, not of the grace of the Spirit; who, having run through the | whole gamut of violence, | at last tyrannize over even piety; who, instead of gaining credit for their office by | their character, need for their | character the credit of their office, thus subverting the due relation between them; | who ought to offer more | sacrifices for themselves than for the ignorances of the people; who inevitably fall into | one of two errors, either, | from their own need of indulgence, being excessively indulgent, and so even | teaching, instead of checking, | vice, or cloaking their own sins under the harshness of their rule. Both these | extremes he avoided; he was | sublime in action, lowly in mind; inaccessible in virtue, most accessible in | intercourse; gentle, free from | anger, sympathetic, sweet in words, sweeter in disposition; angelic in appearance, | more angelic in mind; | calm in rebuke, persuasive in praise, without spoiling the good effect of either by | excess, but rebuking with | the tenderness of a father, praising with the dignity of a ruler, his tenderness was | not dissipated, nor his severity | sour; for the one was reasonable, the other prudent, and both truly wise; his | disposition sufficed for the | training of his spiritual children, with very little need of words; his words with | very little need of the rod, | 1 Corinthians 4:21 and his moderate use of the rod with still less for the knife. | | | 10. But why should I | paint for you the portrait of the man? St. Paul has sketched him by anticipation. This he | does, when he sings the | praises of the great High-priest, who has passed through the heavens Hebrews 4:14 (for I | will venture to say even | this, since Scripture can call those who live according to Christ by the name of | | | Christs): and again when | by the rules in his letter to Timothy, he gives a model for future Bishops: for if you | will apply the law as a | test to him who deserves these praises, you will clearly perceive his perfect exactness. | Come then to aid me in | my panegyric; for I am labouring heavily in my speech, and though I desire to pass by | point after point, they | seize upon me one after another, and I can find no surpassing excellence in a form which | is in all respects well | proportioned and beautiful; for each as it occurs to me seems fairer than the rest and so | takes by storm my speech. | Come then I pray, you who have been his admirers and witnesses, divide among | yourselves his excellences, | contend bravely with one another, men and women alike, young men and maidens, | old men and children, | priests and people, solitaries and cenobites, men of simple or of exact life, contemplatives | or practically minded. | Let one praise him in his fastings and prayers as if he had been disembodied and | immaterial, another his unweariedness | and zeal for vigils and psalmody, another his patronage of the needy, | another his dauntlessness towards | the powerful, or his condescension to the lowly. Let the virgins celebrate the | friend of the Bridegroom; | John 3:29 those under the yoke their restrainer, hermits him who lent wings to their | course, cenobites their lawgiver, | simple folk their guide, contemplatives the divine, the joyous their bridle, the | unfortunate their consolation, | the hoary-headed their staff, youths their instructor, the poor their resource, the | wealthy their steward. Even | the widows will, methinks, praise their protector, even the orphans their father, even | the poor their benefactor, | strangers their entertainer, brethren the man of brotherly love, the sick their | physician, in whatever sickness | or treatment you will, the healthy the guard of health, yea all men him who | made himself all things to | all men that he might gain almost, if not quite, all. 11. On these grounds, as I have said, I leave | others, who have leisure | to admire the minor details of his character, to admire and extol him. I call them minor details only in | comparing him and his character | with his own standard, for that which has been made glorious has not been | made glorious, even though | it be exceeding splendid by reason of the glory that surpasses, 2 Corinthians 3:10 as | we are told; for indeed | the minor points of his excellence would suffice to win celebrity for others. But | | | since it would be intolerable | for me to leave the word and serve Acts 6:2 less important details, I must turn to | that which is his chief | characteristic; and God alone, on Whose behalf I am speaking, can enable me to say | anything worthy of a soul | so noble and so mighty in the word. 12. In the palmy days of the Church, | when all was well, the present | elaborate, far-fetched and artificial treatment of Theology had not made its way into the schools of | divinity, but playing with | pebbles which deceive the eye by the quickness of their changes, or dancing before an | audience with varied and | effeminate contortions, were looked upon as all one with speaking or hearing of God | in a way unusual or frivolous. | But since the Sextuses and Pyrrhos, and the antithetic style, like a dire and | malignant disease, have infected | our churches, and babbling is reputed culture, and, as the book of the Acts | Acts 17:21 says of the Athenians, | we spend our time in nothing else but either to tell or to hear some new thing. | O what Jeremiah Lamentations 1:1 | will bewail our confusion and blind madness; he alone could utter | lamentations befitting our misfortunes. | 13. The beginning of this madness was Arius (whose name is derived from frenzy ), who paid the penalty of | his unbridled tongue by | his death in a profane spot, brought about by prayer not by disease, when he like | Judas burst asunder Acts 1:18 | for his similar treachery to the Word. Then others, catching the infection, organized | an art of impiety, and, | confining Deity to the Unbegotten, expelled from Deity not only the Begotten, | but also the Proceeding one, | and honoured the Trinity with communion in name alone, or even refused to retain | | | this for it. Not so that | blessed one, Who was indeed a man of God and a mighty trumpet of truth: but being | aware that to contract the | Three Persons to a numerical Unity is heretical, and the innovation of Sabellius, who | first devised a contraction | of Deity; and that to sever the Three Persons by a distinction of nature, is an unnatural | mutilation of Deity; he both | happily preserved the Unity, which belongs to the Godhead, and religiously taught | the Trinity, which refers | to Personality, neither confounding the Three Persons in the Unity, nor dividing | the Substance among | the Three Persons, but abiding within the bounds of piety, by avoiding excessive | inclination or opposition to either side. | 14. And therefore, first in the holy Synod of Nicæa, the gathering of the three hundred and eighteen chosen men, | united by the Holy Ghost, | as far as in him lay, he stayed the disease. Though not yet ranked among the Bishops, | he held the first rank among | the members of the Council, for preference was given to virtue just as much as to | office. Afterwards, when the flame | had been fanned by the blasts of the evil one, and had spread very widely | (hence came the tragedies | of which almost the whole earth and sea are full), the fight raged fiercely around | him who was the noble champion | of the Word. For the assault is hottest upon the point of resistance, while | various dangers surround it | on every side: for impiety is skilful in designing evils, and excessively daring in | taking them in hand: | and how would they spare men, who had not spared the Godhead? Yet one of the assaults | was the most dangerous | of all: and I myself contribute somewhat to this scene; yea, let me plead for the | | | innocence of my dear | fatherland, for the wickedness was not due to the land that bore them, but to the men who | undertook it. For holy indeed | is that land, and everywhere noted for its piety, but these men are | unworthy of the Church which | bore them, and you have heard of a briar growing in a vine; and the traitor Luke 6:16 | | | was Judas, one of the disciples. | 15. There are some who do not excuse even my namesake from blame; who, living at Alexandria at | the time for the sake | of culture, although he had been most kindly treated by him, as if the dearest of his children, | and received his special | confidence, yet joined in the revolutionary plot against his father and patron: for, | though others took the active | part in it, the hand of Absalom was with them, as the saying goes. If any of | you had heard of the hand | which was produced by fraud against the Saint, and the corpse of the living man, and | the unjust banishment, | he knows what I mean. But this I will gladly forget. For on doubtful points, I am disposed | to think we ought to incline | to the charitable side, and acquit rather than condemn the accused. For a bad man | would speedily condemn even | a good man, while a good man would not be ready to condemn even a bad one. For | one who is not ready | to do ill, is not inclined even to suspect it. I come now to what is matter of fact, not of | report, what is vouched | for as truth instead of unverified suspicion. 16. There was a monster from Cappadocia, | born on our farthest confines, | of low birth, and lower mind, whose blood was not perfectly free, but mongrel, as we know | that of mules to be; | at first, dependent on the table of others, whose price was a barley cake, who had learned | to say and do everything | with an eye to his stomach, and, at last, after sneaking into public life, and filling its | lowest offices, such as that | of contractor for swine's flesh, the soldiers' rations, and then having proved | himself a scoundrel for the sake | of greed in this public trust, and been stripped to the skin, contrived to escape, | | | and after passing, as exiles | do, from country to country and city to city, last of all, in an evil hour for the | Christian community, like one | of the plagues of Egypt, he reached Alexandria. There, his wanderings being | stayed, he began his villany. | Good for nothing in all other respects, without culture, without fluency in | conversation, without even the | form and pretence of reverence, his skill in working villany and confusion was | unequalled. 17. His acts | of insolence towards the saint you all know in full detail. Often were the righteous given into the | hands of the wicked, Job 9:24 | not that the latter might be honoured, but that the former might be tested: and | though the wicked come, | as it is written, to an awful death, nevertheless for the present the godly are a | laughing stock, while the | goodness of God and the great treasuries of what is in store for each of them hereafter | are concealed. Then indeed | word and deed and thought will be weighed in the just balances of God, as He arises | to judge the earth, gathering | together counsel and works, and revealing what He had kept sealed up. Daniel 12:9 | Of this let the words | and sufferings of Job convince you, who was a truthful, blameless, just, godfearing man, | with all those other qualities | which are testified of him, and yet was smitten with such a succession of | remarkable visitations, at the | hands of him who begged for power over him, that, although many have often | suffered in the whole course | of time, and some even have, as is probable, been grievously afflicted, yet none | can be compared with him | in misfortunes. For he not only suffered, without being allowed space to mourn for | | | his losses in their rapid | succession, the loss of his money, his possessions, his large and fair family, | blessings for which all men | care; but was at last smitten with an incurable disease horrible to look upon, and, to | crown his misfortunes, had | a wife whose only comfort was evil counsel. For his surpassing troubles were those | of his soul added to those | of the body. He had also among his friends truly miserable comforters, as he calls | them, who could not help him. | For when they saw his suffering, in ignorance of its hidden meaning, they | supposed his disaster to be | the punishment of vice and not the touchstone of virtue. And they not only thought | this, but were not even | ashamed to reproach him with his lot, at a time when, even if he had been suffering for | vice, they ought to have | treated his grief with words of consolation. 18. Such was the lot of Job: such at | first sight his history. | In reality it was a contest between virtue and envy: the one straining every nerve to overcome the | good, the other enduring | everything, that it might abide unsubdued; the one striving to smooth the way for vice, | by means of the chastisement | of the upright, the other to retain its hold upon the good, even if they do exceed | others in misfortunes. | What then of Him who answered Job out of the whirlwind and cloud, Job 38:1 Who is | slow to chastise and swift | to help, Who suffers not utterly the rod of the wicked to come into the lot of the | righteous, lest the righteous | should learn iniquity? At the end of the contests He declares the victory of the athlete | in a splendid proclamation | and lays bare the secret of his calamities, saying: Do you think that I have dealt with | you for any other purpose | than the manifestation of your righteousness? This is the balm for his wounds, this is |

| the crown of the contest, this the reward for his patience. | For perhaps his subsequent | prosperity was small, great as it may seem to some, and ordained for the sake of | small minds, even though | he received again twice as much as he had lost. 19. In this case then it is not wonderful, | if George had the advantage |of Athanasius; nay it would be more wonderful, if the righteous were not tried in the fire of | | | contumely; nor is this |very wonderful, as it would have been had the flames availed for more than this. Then he | was in retirement, and | arranged his exile most excellently, for he betook himself to the holy and divine | homes of contemplation in | Egypt, where, secluding themselves from the world, and welcoming the desert, | men live to God more | than all who exist in the body. Some struggle on in an utterly monastic and solitary life, | speaking to themselves alone | and to God, 1 Corinthians 14:28 and all the world they know is what meets their | eyes in the desert. Others, |cherishing the law of love in community, are at once Solitaries and Cœnobites, dead | to all other men and to the |eddies of public affairs which whirl us and are whirled about themselves and make | sport of us in their sudden | changes, being the world to one another and whetting the edge of their love in | emulation. During his intercourse | with them, the great Athanasius, who was always the mediator and reconciler | of all other men, like Him | Who made peace through His blood Colossians 1:20 between things which were at | variance, reconciled the solitary |with the community life: by showing that the Priesthood is capable of | contemplation, and that contemplation | is in need of a spiritual guide. 20. Thus he combined the two, and so | united the partisans of both | calm action and of active calm, as to convince them that the monastic life is characterised by | steadfastness of disposition rather | than by bodily retirement. Accordingly the great David was a man of at | | | once the most active and | most solitary life, if any one thinks the verse, I am in solitude, till I pass away, of | value and authority in | the exposition of this subject. Therefore, though they surpass all others in virtue, they | fell further short of his | mind than others fell short of their own, and while contributing little to the perfection | of his priesthood, they | gained in return greater assistance in contemplation. Whatever he thought, was a | law for them, whatever | on the contrary he disapproved, they abjured: his decisions were to them the tables of | Moses, and they paid | him more reverence than is due from men to the Saints. Aye, and when men came to hunt | the Saint like a wild | beast, and, after searching for him everywhere, failed to find him, they vouchsafed these | emissaries not a single | word, and offered their necks to the sword, as risking their lives for Christ's sake, and | considering the most cruel | sufferings on behalf of Athanasius to be an important step to contemplation, | and far more divine and | sublime than the long fasts and hard lying and mortifications in which they constantly revel. | 21. Such were his surroundings |when he approved the wise counsel of Solomon that there is a time to every | purpose: Ecclesiastes 3:1 so | he hid himself for a while, escaping during the time of war, to show himself when | the time of peace came, | as it did soon afterwards. Meanwhile George, there being absolutely no one to | resist him, overran Egypt, |and desolated Syria, in the might of ungodliness. He seized upon the East also as | | | far as he could, ever | attracting the weak, as torrents roll down objects in their course, and assailing the unstable | or faint-hearted. He won | over also the simplicity of the Emperor, for thus I must term his instability, though I | respect his pious motives. | For, to say the truth, he had zeal, but not according to knowledge. Romans 10:2 He | purchased those in authority | who were lovers of money rather than lovers of Christ— for he was well supplied | with the funds for the poor, | which he embezzled— especially the effeminate and unmanly men, of doubtful | sex, but of manifest impiety; | to whom, I know not how or why, Emperors of the Romans entrusted authority | over men, though their | proper function was the charge of women. In this lay the power of that servant of the | wicked one, that sower | of tares, that forerunner of Antichrist; foremost in speech of the orators of his time | among the Bishops; if any |one likes to call him an orator who was not so much an impious, as he was a hostile | and contentious reasoner—his | name I will gladly pass by: he was the hand of his party, perverting the truth by | the gold subscribed for | pious uses, which the wicked made an instrument of their impiety. 22. The crowning | feat of this faction | was the council which sat first at Seleucia, the city of the holy and | illustrious virgin Thekla, and |afterwards at this mighty city, thus connecting their names, no longer with noble | associations, but with these | of deepest disgrace; whether we must call that council, which subverted and disturbed | everything, a tower of Chalane, | Genesis 11:4 which deservedly confounded the tongues— would that theirs | | | had been confounded for their | harmony in evil!— or a Sanhedrin of Caiaphas where Christ was condemned, or | some other like name. The | ancient and pious doctrine which defended the Trinity was abolished, by setting up | a palisade and battering | down the Consubstantial: opening the door to impiety by means of what is written, | using as their pretext, their | reverence for Scripture and for the use of approved terms, but really introducing | unscriptural Arianism. For the |phrase like, according to the Scriptures, was a bait to the simple, concealing the | hook of impiety, a figure |seeming to look in the direction of all who passed by, a boot fitting either foot, | a winnowing with every | wind, Ecclesiastes 5:9 gaining authority from the newly written villany and device | against the truth. For they | were wise to do evil, but to do good they had no knowledge. Jeremiah 4:22.23. | Hence came their pretended | condemnation of the heretics, whom they renounced in words, in order to gain | plausibility for their efforts, | but in reality furthered; charging them not with unbounded impiety, but with | exaggerated language. Hence came | the profane judges of the Saints, and the new combination, and public view | and discussion of mysterious | questions, and the illegal enquiry into the actions of life, and the hired informers, | and the purchased sentences. | Some were unjustly deposed from their sees, others intruded, and among | other necessary qualifications, made |to sign the bonds of iniquity: the ink was ready, the informer at hand. This | the majority even of us, | who were not overcome, had to endure, not falling in mind, though prevailed upon to | sign, and so uniting with | men who were in both respects wicked, and involving ourselves in the smoke, if not in | the flame. Over this I have | often wept, when contemplating the confusion of impiety at that time, and | the persecution of the orthodox | teaching which now arose at the hands of the patrons of the Word. | 24. For in reality, as | the Scripture says, the shepherds became brutish, Jeremiah 10:21 and many shepherds | destroyed My vineyard, and | defiled my pleasant portion, I mean the Church of God, which has been gathered | together by the sweat | and blood of many toilers and victims both before and after Christ, aye, even the great | sufferings of God for us. |For with very few exceptions, and these either men who from their insignificance were | disregarded, or from their | virtue manfully resisted, being left unto Israel, Isaiah 1:9 as was ordained, for a seed | and root, to blossom | and come to life again amid the streams of the Spirit, everyone yielded to the influences | of the time, distinguished | only by the fact that some did so earlier, some later, that some became the champions | and leaders of impiety, | while such others were assigned a lower rank, as had been shaken by fear, enslaved by | need, fascinated by flattery, | or beguiled in ignorance; the last being the least guilty, if indeed we can allow even | this to be a valid excuse |for men entrusted with the leadership of the people. For just as the force of lions | and other animals, or |of men and of women, or of old and of young men is not the same, but there is a | considerable difference due to |age or species— so it is also with rulers and their subjects. For while we might | pardon laymen in such | a case, and often they escape, because not put to the test, yet how can we excuse a | teacher, whose duty it is, | unless he is falsely so-called, to correct the ignorance of others. For is it not absurd, | while no one, however great his | boorishness and want of education, is allowed to be ignorant of the Roman law, | and while there is no law | in favour of sins of ignorance, that the teachers of the mysteries of salvation should be | ignorant of the first principles | of salvation, however simple and shallow their minds may be in regard to other | subjects. But, even granting | indulgence to them who erred in ignorance, what can be said for the rest, who lay | claim to subtlety of intellect, | and yet yielded to the court-party for the reasons I have mentioned, and after | playing the part of piety | for a long while, failed in the hour of trial. 25. Yet once more, I hear the Scripture | | | say that the heaven and the earth | shall be shaken, inasmuch as this has befallen them before, signifying, as I suppose, a | manifest renovation of all | things. And we must believe S. Paul when he says Hebrews 12:27 that this last shaking | is none other than the | second coming of Christ, and the transformation and changing of the universe to a | condition of stability which |cannot be shaken. And I imagine that this present shaking, in which the | contemplatives and lovers of God, | who before the time exercise their heavenly citizenship, are shaken from us, | is of no less consequence | than any of former days. For, however peaceful and moderate in other respects these | men are, yet they cannot | bear to carry their reasonableness so far as to be traitors to the cause of | God for quietness' sake: |nay on this point they are excessively warlike and sturdy in fight; such is the heat | of their zeal, that they | would sooner proceed to excess in disturbance, than fail to notice anything that is amiss. | And no small portion | of the people is breaking away with them, flying away, as a flock of birds does, with | those who lead the flight, |and even now does not cease to fly with them. 26. Such was Athanasius to us, when | present, the pillar of the Church; | and such, even when he retired before the insults of the wicked. For those who have plotted the | capture of some strong | fort, when they see no other easy means of approaching or taking it, betake themselves to | arts, and then, after seducing | the commander by money or guile, without any effort possess themselves of the | stronghold, or, if you will, | as those who plotted against Samson first cut off his hair, Judges 16:19 in which his | | | strength lay, and then | seized upon the judge, and made sport of him at will, to requite him for his former power: | so did our foreign foes, | after getting rid of our source of strength, and shearing off the glory of the Church, revel | in like manner in utterances | and deeds of impiety. Then the supporter and patron of the hostile shepherd died, | crowning his reign, which | had not been evil, with an evil close, and unprofitably repenting, as they say, with his | last breath, when each man, | in view of the higher judgement seat, is a prudent judge of his own conduct. | For of these three evils, | which were unworthy of his reign, he said that he was conscious, the murder of his | kinsmen, the proclamation | of the Apostate, and the innovation upon the faith; and with these words he is | said to have departed. | Thus there was once more authority to teach the word of truth, and those who had | suffered violence had now |undisturbed freedom of speech, while jealousy was whetting the weapons of its | wrath. Thus it was with | the people of Alexandria, who, with their usual impatience of the insolent, could not | brook the excesses of the man, | and therefore marked his wickedness by an unusual death, and his death by an | unusual ignominy. For you | know that camel, and its strange burden, and the new form of elevation, and the | first and, I think, the only | procession, with which to this day the insolent are threatened. 27. But when from this hurricane of | unrighteousness, this corrupter | of godliness, this precursor of the wicked one, such satisfaction had been exacted, in a way I | cannot praise, for we must | consider not what he ought to have suffered, but what we ought to do: exacted however | it was, as the result of |the public anger and excitement: and thereupon, our champion was restored from his | illustrious banishment, for so | I term his exile on behalf of, and under the blessing of, the Trinity, amid such | | | delight of the people |of the city and of almost all Egypt, that they ran together from every side, from the furthest | limits of the country, | simply to hear the voice of Athanasius, or feast their eyes upon the sight of him, nay | even, as we are told |of the Apostles, that they might be hallowed by the shadow Acts 5:15 and unsubstantial | image of his body: | so that, many as are the honours, and welcomes bestowed on frequent occasions in the course | of time upon various | individuals, not only upon public rulers and bishops, but also upon the most illustrious of | private citizens, not one | has been recorded more numerously attended or more brilliant than this. And | only one honour can be | compared with it by Athanasius himself, which had been conferred upon him on his | former entrance into the | city, when returning from the same exile for the same reasons. 28. With reference to this honour | there was also current some such | report as the following; for I will take leave to mention it, even though it be superfluous, as a kind of | flavouring to my speech, | or a flower scattered in honour of his entry. After that entry, a certain officer, who had | been twice Consul, was | riding into the city; he was one of us, among the most noted of Cappadocians. I am sure | that you know that I mean | Philagrius, who won upon our affections far beyond any one else, and was honoured as | much as he was loved, | if I may thus briefly set forth all his distinctions: who had been for a second time| entrusted with the government | of the city, at the request of the citizens, by the decision of the Emperor. Then one | of the common people present, | thinking the crowd enormous, like an ocean whose bound no eye can see, is | | | reported to have said to one | of his comrades and friends— as often happens in such a case— Tell me, my good | fellow, have you ever before | seen the people pour out in such numbers and so enthusiastically to do honour to | any one man? No! | said the young man, and I fancy that not even Constantius himself would be so treated; | indicating, by the mention | of the Emperor, the climax of possible honour. Do you speak of that, said the other | with a sweet and merry | laugh, as something wonderfully great? I can scarcely believe that even the great | Athanasius would be welcomed | like this, adding at the same time one of our native oaths in confirmation of his | words. Now the point | of what he said, as I suppose you also plainly see, is this, that he set the subject of our | eulogy before the Emperor himself. |29. So great was the reverence of all for the man, and so amazing even now seems the reception which I | have described. For if | divided according to birth, age and profession, (and the city is most usually arranged in this | way, when a public honour | is bestowed on anyone) how can I set forth in words that mighty spectacle? They | formed one river, and it were | indeed a poet's task to describe that Nile, of really golden stream and rich in | crops, flowing back again | from the city to the Chæreum, a day's journey, I take it, and more. Permit me to revel a | while longer in my description: | for I am going there, and it is not easy to bring back even my words from that |
| | ceremony. He rode upon | a colt, almost, blame me not for folly, as my Jesus did upon that other colt, Luke 19:35 | whether it were the people | of the Gentiles, whom He mounts in kindness, by setting it free from the bonds of | ignorance, or something else, | which the Scripture sets forth. He was welcomed with branches of trees, and | garments with many flowers | and of varied hue were torn off and strewn before him and under his feet: there alone | was all that was glorious | and costly and peerless treated with dishonour. Like, once more, to the entry of Christ | were those that went before | with shouts and followed with dances; only the crowd which sung his praises was | not of children only, | but every tongue was harmonious, as men contended only to outdo one another. I pass by | the universal cheers, and | the pouring forth of ointments, and the nightlong festivities, and the whole city | gleaming with light, and | the feasting in public and at home, and all the means of testifying to a city's joy, | which were then in lavish | and incredible profusion bestowed upon him. Thus did this marvellous man, with | such a concourse, regain his own | city. 30. He lived then as becomes the rulers of such a people, but did he fail to teach as he lived? | Were his contests out of harmony | with his teaching? Were his dangers less than those of men who have contended for any truth? | Were his honours inferior | to the objects for which he contended? Did he after his reception in any way | disgrace that reception? | By no means. Everything was harmonious, as an air upon a single lyre, and in the same | key; his life, his teaching, | his struggles, his dangers, his return, and his conduct after his return. For immediately | on his restoration to his | Church, he was not like those who are blinded by unrestrained passion, who, under the | dominion of their anger, | thrust away or strike at once whatever comes in their way, even though it might well | be spared. But, thinking | this to be a special time for him to consult his reputation, since one who is ill-treated is | usually restrained, and one | who has the power to requite a wrong is ungoverned, he treated so mildly and gently | those who had injured him, | that even they themselves, if I may say so, did not find his restoration distasteful. | 31. He cleansed the temple | of those who made merchandise of God, and trafficked in the things of | Christ, imitating Christ John 2:15 | in this also; only it was with persuasive words, not with a twisted scourge | that this was wrought. | He reconciled also those who were at variance, both with one another and with him, | without the aid of any | coadjutor. Those who had been wronged he set free from oppression, making no | distinction as to whether | they were of his own or of the opposite party. He restored too the teaching which had | been overthrown: the Trinity | was once more boldly spoken of, and set upon the lampstand, flashing with the | brilliant light of the One | Godhead into the souls of all. He legislated again for the whole world, and brought all | minds under his influence, | by letters to some, by invitations to others, instructing some, who visited him | uninvited, and proposing as the | single law to all— Good will. For this alone was able to conduct them to | the true issue. In brief, he | exemplified the virtues of two celebrated stones— for to those who assailed him he | was adamant, and to those | at variance a magnet, which by some secret natural power draws iron to itself, and | influences the hardest of substances. | 32. But yet it was not likely that envy could brook all this, or see the Church restored again to the same | glory and health as | in former days, by the speedy healing over, as in the body, of the wounds of separation. Therefore | it was, that he raised up | against Athanasius the Emperor, a rebel like himself, and his peer in villany, inferior to him | only from lack of time, | the first of Christian Emperors to rage against Christ, bringing forth all at once the basilisk | of impiety with which he had | long been in labour, when he obtained an opportunity, and showing himself, at the | time when he was proclaimed | Emperor, to be a traitor to the Emperor who had entrusted him with the empire, and | a traitor double dyed | to the God who had saved him. He devised the most inhuman of all the persecutions by | blending speciousness with cruelty, | in his envy of the honour won by the martyrs in their struggles; and so he | called in question their | repute for courage, by making verbal twists and quibbles a part of his character, or to | speak the real truth, devoting | himself to them with an eagerness born of his natural disposition, and imitating | in varied craft the Evil | one who dwelt within him. The subjugation of the whole race of Christians he thought a | simple task; but found | it a great one to overcome Athanasius and the power of his teaching over us. For he | saw that no success | could be gained in the plot against us, because of this man's resistance and opposition; the | places of the Christians | cut down being at once filled up, surprising though it seems, by the accession of | Gentiles and the prudence | of Athanasius. In full view therefore of this, the crafty perverter and persecutor, | clinging no longer to his cloak | of illiberal sophistry, laid bare his wickedness and openly banished the Bishop | from the city. For the | illustrious warrior must needs conquer in three struggles and thus make good his | perfect title to fame. | 33. Brief was the interval before Justice pronounced sentence, and handed over the offender to | the Persians: sending him | forth an ambitious monarch— and bringing him back a corpse for which no one even felt pity; | which, as I have heard, | was not allowed to rest in the grave, but was shaken out and thrown up by the earth | which he had shaken: a prelude | — I take it— to his future chastisement. Then another king arose, Exodus | 1:8 not shameless in countenance | like the former, nor an oppressor of Israel with cruel tasks and taskmasters, but | most pious and gentle. | In order to lay the best of foundations for his empire, and begin, as is right, by an | act of justice, he recalled | from exile all the Bishops, but in the first place him who stood first in virtue and had | conspicuously championed the | cause of piety. Further, he inquired into the truth of our faith which had been | torn asunder, confused, and parcelled | out into various opinions and portions by many; with the intention, if it | were possible, of reducing | the whole world to harmony and union by the co-operation of the Spirit: and, should | he fail in this, of attaching | himself to the best party, so as to aid and be aided by it, thus giving token of the | exceeding loftiness and magnificence | of his ideas on questions of the greatest moment. Here too was shown in | a very high degree the | simple-mindedness of Athanasius, and the steadfastness of his faith in Christ. For, when all | the rest who sympathised | with us were divided into three parties, and many were faltering in their conception of | the Son, and still more | in that of the Holy Ghost, (a point on which to be only slightly in error was to be | | | orthodox) and few indeed | were sound upon both points, he was the first and only one, or with the concurrence of | but a few, to venture to confess | in writing, with entire clearness and distinctness, the Unity of Godhead and | Essence of the Three Persons, | and thus to attain in later days, under the influence of inspiration, to the same | faith in regard to the Holy Ghost, | as had been bestowed at an earlier time on most of the Fathers in regard to the | Son. This confession, a truly | royal and magnificent gift, he presented to the Emperor, opposing to the unwritten | innovation, a written account | the orthodox faith, so that an emperor might be overcome by an emperor, reason by | reason, treatise by treatise. | 34. This confession was, it seems, greeted with respect by all, both in West and East, who were capable | of life; some cherishing | piety within their own bosoms, if we may credit what they say, but advancing no further, like a | still-born child which dies | within its mother's womb; others kindling to some extent, as it were, sparks, so far | as to escape the difficulties | of the time, arising either from the more fervent of the orthodox, or the devotion of | the people; while others | spoke the truth with boldness, on whose side I would be, for I dare make no further | boast; no longer consulting | my own fearfulness— in other words, the views of men more unsound than myself | (for this we have done | enough and to spare, without either gaining anything from others, or guarding from | injury that which was | our own, just as bad stewards do) but bringing forth to light my offspring, nourishing it | with eagerness, and exposing it, | in its constant growth, to the eyes of all. 35. This, however, is less admirable | than his conduct. What wonder | that he, who had already made actual ventures on behalf of the truth, should confess it in | writing? Yet this point I will | add to what has been said, as it seems to me especially wonderful and cannot with | impunity be passed over | in a time so fertile in disagreements as this. For his action, if we take note of | him, will afford instruction | even to the men of this day. For as, in the case of one and the same quantity of water, | there is separated from it, | not only the residue which is left behind by the hand when drawing it, but also those | drops, once contained in | the hand, which trickle out through the fingers; so also there is a separation between | us and, not only those | who hold aloof in their impiety, but also those who are most pious, and that both in | regard to such doctrines | as are of small consequence (a matter of less moment) and also in regard to expressions | intended to bear the same | meaning. We use in an orthodox sense the terms one Essence and three | Hypostases, the one to | denote the nature of the Godhead, the other the properties of the Three; the | Italians mean the same, | but, owing to the scantiness of their vocabulary, and its poverty of terms, they are | unable to distinguish between | Essence and Hypostases, and therefore introduce the term Persons, to avoid being | understood to assert three | Essences. The result, were it not piteous, would be laughable. This slight difference | of sound was taken | to indicate a difference of faith. Then, Sabellianism was suspected in the doctrine of | Three Persons, Arianism in | that of Three Hypostases, both being the offspring of a contentious spirit. And | then, from the gradual | but constant growth of irritation (the unfailing result of contentiousness) there was a | danger of the whole | world being torn asunder in the strife about syllables. Seeing and hearing this, our | blessed one, true man of God | and great steward of souls as he was, felt it inconsistent with his duty to overlook | so absurd and unreasonable | a rending of the word, and applied his medicine to the disease. In what manner? He | conferred in his gentle | and sympathetic way with both parties, and after he had carefully weighed the meaning | of their expressions, and | found that they had the same sense, and were in nowise different in doctrine, by | permitting each party to | use its own terms, he bound them together in unity of action. 36. This in itself was | more profitable than the long | course of labours and teaching on which all writers enlarge, for in it somewhat of ambition | mingled, and consequently, perhaps, | somewhat of novelty in expressions. This again was of more value than his many | vigils and acts of discipline, | the advantage of which is limited to those who perform them. This was worthy of | our hero's famous banishments | and flights; for the object, in view of which he chose to endure such | sufferings, he still pursued | when the sufferings were past. Nor did he cease to cherish the same ardour in | others, praising some, gently | rebuking others; rousing the sluggishness of these, restraining the passion of | those; in some cases | eager to prevent a fall, in others devising means of recovery after a fall; simple in | disposition, manifold in the arts | of government; clever in argument, more clever still in mind; condescending to | the more lowly, outsoaring | the more lofty; hospitable, protector of suppliants, averted of evils, really | combining in himself alone | the whole of the attributes parcelled out by the sons of Greece among their deities. | Further he was the patron | of the wedded and virgin state alike, both peaceable and a peacemaker, and attendant | upon those who are passing | from hence. Oh, how many a title does his virtue afford me, if I would detail its many | sided excellence. 37. After such | a course, as taught and teacher, that his life and habits form the ideal of an Episcopate, and his | teaching the law of orthodoxy | , what reward does he win for his piety? It is not indeed right to pass this by. In a | good old age he closed | his life, and was gathered to his fathers, the Patriarchs, and Prophets, and Apostles, and | Martyrs, who contended for | the truth. To be brief in my epitaph, the honours at his departure surpassed even | those of his return from exile; | the object of many tears, his glory, stored up in the minds of all, outshines all its | visible tokens. Yet, O | thou dear and holy one, who yourself, with all your fair renown, so especially | illustrated the due proportions | of speech and of silence, do thou stay here my words, falling short as they do of | your true meed of praise, | though they have claimed the full exercise of all my powers. And may you cast upon | us from above a propitious | glance, and conduct this people in its perfect worship of the perfect Trinity, | which, as Father, Son, | Holy Ghost, we contemplate and adore. And may thou, if my lot be peaceful, possess and | aid me in my pastoral charge, | or if it pass through struggles, uphold me, or take me to you, and set me with | yourself and those like | you (though I have asked a great thing) in Christ Himself, our Lord, to whom be all glory, | honour, and power for evermore. | Amen. First Theological Oration (Oration 27). The First Theological Oration. A Preliminary Discourse Against the Eunomians. | I. I am to speak against persons | who pride themselves on their eloquence; so, to begin with a text of Scripture, | Behold, I am against you, | O thou proud one, Jeremiah 50:31 not only in your system of teaching, but also in | your hearing, and in your | tone of mind. For there are certain persons who have not only their ears 2 Timothy | 4:3 and their tongues, | but even, as I now perceive, their hands too, itching for our words; who delight in profane | babblings, and oppositions of | science falsely so called, and strifes about words, which tend to no profit; for so | Paul, the Preacher and Establisher | of the Word cut short, Romans 9:28 the disciple and teacher of the Fishermen, | calls all that is excessive | or superfluous in discourse. But as to those to whom we refer, would that they, | whose tongue is so voluble | and clever in applying itself to noble and approved language, would likewise pay | | | some attention to actions. | For then perhaps in a little while they would become less sophistical, and less | absurd and strange acrobats | of words, if I may use a ridiculous expression about a ridiculous subject. | II. But since they neglect | every path of righteousness, and look only to this one point, namely, which of the | propositions submitted to them | they shall bind or loose, (like those persons who in the theatres perform wrestling | matches in public, but | not that kind of wrestling in which the victory is won according to the rules of the | sport, but a kind to deceive | the eyes of those who are ignorant in such matters, and to catch applause), and | every marketplace must buzz | with their talking; and every dinner party be worried to death with silly talk and | boredom; and every festival | be made unfestive and full of dejection, and every occasion of mourning be | consoled by a greater calamity | — their questions— and all the women's apartments accustomed to simplicity be | thrown into confusion and | be robbed of its flower of modesty by the torrent of their words...since, I say this is | so, the evil is intolerable | and not to be borne, and our Great Mystery is in danger of being made a thing of little | moment. Well then, let | these spies bear with us, moved as we are with fatherly compassion, and as holy | Jeremiah says, torn in | our hearts; Jeremiah 4:19 let them bear with us so far as not to give a savage reception to | our discourse upon this | subject; and let them, if indeed they can, restrain their tongues for a short while and || | lend us their ears. However | that may be, you shall at any rate suffer no loss. For either we shall have spoken in | the ears of them that | will hear, Sirach 25:9 and our words will bear some fruit, namely an advantage to you || | (since the Sower sows the | Word upon every kind of mind; and the good and fertile bears fruit), or else you | will depart despising | this discourse of ours as you have despised others, and having drawn from it further | material for gainsaying and | railing at us, upon which to feast yourselves yet more. And you must not be astonished if I | speak a language which is strange | to you and contrary to your custom, who profess to know everything and to teach everything | in a too impetuous and generous | manner...not to pain you by saying ignorant and rash. III. Not to every one, my friends, | does it belong to philosophize | about God; not to every one; the Subject is not so cheap and low; and I will add, not before every | audience, nor at all times, | nor on all points; but on certain occasions, and before certain persons, and within certain limits. | Not to all men, because it is | permitted only to those who have been examined, and are passed masters in | meditation, and who have | been previously purified in soul and body, or at the very least are being purified. For | the impure to touch | the pure is, we may safely say, not safe, just as it is unsafe to fix weak eyes upon the sun's | rays. And what is the | permitted occasion? It is when we are free from all external defilement or disturbance, and | when that which rules | within us is not confused with vexatious or erring images; like persons mixing up good | writing with bad, or filth | with the sweet odours of ointments. For it is necessary to be truly at leisure to | know God; and when | we can get a convenient season, to discern the straight road of the things divine. And who | are the permitted persons? | They to whom the subject is of real concern, and not they who make it a matter of | pleasant gossip, like | any other thing, after the races, or the theatre, or a concert, or a dinner, or still lower | employments. To such men | as these, idle jests and pretty contradictions about these subjects are a part of their amusement. | IV. Next, on what subjects | and to what extent may we philosophize? On matters within our reach, and to such | an extent as the mental | power and grasp of our audience may extend. No further, lest, as excessively loud sounds | injure the hearing, or excess | of food the body, or, if you will, as excessive burdens beyond the strength injure | those who bear them, | or excessive rains the earth; so these too, being pressed down and overweighted by the | stiffness, if I may use | the expression, of the arguments should suffer loss even in respect of the strength they | originally possessed. V. Now, I am | not saying that it is not needful to remember God at all times;...I must not be | misunderstood, or I shall | be having these nimble and quick people down upon me again. For we ought to | think of God even more | often than we draw our breath; and if the expression is permissible, we ought to do | nothing else. Yea, I am | one of those who entirely approve that Word which bids us meditate day and night, | and tell at eventide and morning | and noon day, and praise the Lord at every time; or, to use Moses' words, | whether a man lie down, | or rise up, or walk by the way, or whatever else he be doing Deuteronomy 6:7 — and by | this recollection we are to be | moulded to purity. So that it is not the continual remembrance of God that I would | hinder, but only the talking | about God; nor even that as in itself wrong, but only when unseasonable; nor all | teaching, but only want | of moderation. As of even honey repletion and satiety, though it be of honey, produce | vomiting; Proverbs 25:16 and, | as Solomon says and I think, there is a time for every thing, Ecclesiastes 3:1 || | and that which is good | ceases to be good if it be not done in a good way; just as a flower is quite out of | season in winter, and just | as a man's dress does not become a woman, nor a woman's a man; and as geometry | is out of place in mourning, | or tears at a carousal; shall we in this instance alone disregard the proper time, in a | matter in which most | of all due season should be respected? Surely not, my friends and brethren (for I will | still call you Brethren, though | you do not behave like brothers). Let us not think so nor yet, like hot tempered | and hard mouthed horses, | throwing off our rider Reason, and casting away Reverence, that keeps us within due | limits, run far away from | the turning point, but let us philosophize within our proper bounds, and not be | carried away into Egypt, | nor be swept down into Assyria Daniel 3:12, nor sing the Lord's song in a strange land, | by which I mean before any kind | of audience, strangers or kindred, hostile or friendly, kindly or the reverse, who | watch what we do with | over great care, and would like the spark of what is wrong in us to become a flame, and | secretly kindle and fan it | and raise it to heaven with their breath and make it higher than the Babylonian flame | which burnt up every thing | around it. For since their strength lies not in their own dogmas, they hunt for it in | our weak points. And | therefore they apply themselves to our— shall I say misfortunes or failings?— like flies to | wounds. But let us at least | be no longer ignorant of ourselves, or pay too little attention to the due order in | these matters. And if it | be impossible to put an end to the existing hostility, let us at least agree upon this, that | we will utter Mysteries | under our breath, and holy things in a holy manner, and we will not cast to ears profane | that which may not be uttered, | nor give evidence that we possess less gravity than those who worship demons, | and serve shameful fables | and deeds; for they would sooner give their blood to the uninitiated than certain | words. But let us recognize | that as in dress and diet and laughter and demeanour there is a certain decorum, so | there is also in speech | and silence; since among so many titles and powers of God, we pay the highest honour to | The Word. Let even | our disputings then be kept within bounds. VI. Why should a man who is | a hostile listener to such words | be allowed to hear about the Generation of God, or his creation, or how God was made out of things | which had no existence, | or of section and analysis and division? Why do we make our accusers judges? Why do | we put swords into the hands | of our enemies? How, do you think, or with what temper, will the arguments about | such subjects be received | by one who approves of adulteries, and corruption of children, and who worships | the passions and cannot | conceive of anything higher than the body...who till very lately set up gods for | himself, and gods too | who were noted for the vilest deeds? Will it not first be from a material standpoint, | shamefully and ignorantly, | and in the sense to which he has been accustomed? Will he not make your Theology a | defence for his own gods | and passions? For if we ourselves wantonly misuse these words, it will be a long | time before we shall | persuade them to accept our philosophy. And if they are in their own persons | inventors of evil things, | how should they refrain from grasping at such things when offered to them? Such | results come to us from | mutual contest. Such results follow to those who fight for the Word beyond what the | Word approves; they are | behaving like mad people, who set their own house on fire, or tear their own children, or | disavow their own parents, | taking them for strangers. VII. But when we have put away from the conversation | those who are strangers | to it, and sent the great legion Luke 8:31 on its way to the abyss into the herd of swine, | the next thing is to look | to ourselves, and polish our theological self to beauty like a statue. The first point to | be considered is— What | is this great rivalry of speech and endless talking? What is this new disease of | insatiability? Why have we | tied our hands and armed our tongues? We do not praise either hospitality, or brotherly | love, or conjugal affection, | or virginity; nor do we admire liberality to the poor, or the chanting of Psalms, | or nightlong vigils, or tears. | We do not keep under the body by fasting, or go forth to God by prayer; nor do we | subject the worse to the better | — I mean the dust to the spirit— as they would do who form a just judgment of | our composite nature; | we do not make our life a preparation for death; nor do we make ourselves masters | of our passions, mindful | of our heavenly nobility; nor tame our anger when it swells and rages, nor our pride | that brings to a fall, | nor unreasonable grief, nor unchastened pleasure, nor meretricious laughter, nor | undisciplined eyes, nor insatiable | ears, nor excessive talk, nor absurd thoughts, nor anything of the occasions | which the Evil One gets | against us from sources within ourselves; bringing upon us the death that comes | through the windows, Jeremiah 9:21 | as Holy Scripture says; that is, through the senses. Nay we do the very | opposite, and have given | liberty to the passions of others, as kings give releases from service in honour of a | victory, only on condition | that they incline to our side, and make their assault upon God more boldly, or more | impiously. And we give | them an evil reward for a thing which is not good, license of tongue for their impiety. | VIII. And yet, O talkative | Dialectician, I will ask you one small question, Job 38:3 and answer thou me, as He says | to Job, Who through | whirlwind and cloud gives Divine admonitions. Job 38:1 Are there many mansions in God's | House, as you have heard, | or only one? Of course you will admit that there are many, and not only one. Now, | are they all to be filled, | or only some, and others not; so that some will be left empty, and will have been prepared | to no purpose? Of course | all will be filled, for nothing can be in vain which has been done by God. And can | you tell me what you will | consider this Mansion to be? Is it the rest and glory which is in store There for the | Blessed, or something else? | — No, not anything else. Since then we are agreed upon this point, let us further | examine another also. Is | there any thing that procures these Mansions, as I think there is; or is there nothing? | — Certainly there is— | What is it? Is it not that there are various modes of conduct, and various purposes, one | leading one way, another | another way, according to the proportion of faith, and these we call Ways? Must we, | then, travel all, or some | of these Ways...the same individual along them all, if that be possible; or, if not, | along as many as may be; | or else along some of them? And even if this may not be, it would still be a great | thing, at least as it appears | to me, to travel excellently along even one.— You are right in your conception.— | What then when you | hear there is but One way, and that a narrow one, Matthew 7:14 does the word seem to you | to show? That there | is but one on account of its excellence. For it is but one, even though it be split into | many parts. And narrow | because of its difficulties, and because it is trodden by few in comparison with the | multitude of the adversaries, | and of those who travel along the road of wickedness. So I think too. Well, then, | my good friend, since | this is so, why do you, as though condemning our doctrine for a certain poverty, rush | headlong down that one | which leads through what you call arguments and speculations, but I frivolities and | quackeries? Let Paul reprove | you with those bitter reproaches, in which, after his list of the Gifts of Grace, | he says, Are all Apostles? | Are all Prophets? Etc. 1 Corinthians 12:29. IX. But, be it so. Lofty you are, | even beyond the lofty, even | above the clouds, if you will, a spectator of things invisible, a hearer of things unspeakable; one who hast | ascended after Elias, | and who after Moses hast been deemed worthy of the Vision of God, and after Paul hast | been taken up into heaven; | why do you mould the rest of your fellows in one day into Saints, and ordain them | Theologians, and as | it were breathe into them instruction, and make them many councils of ignorant | oracles? Why do you | entangle those who are weaker in your spider's web, if it were something great and wise? | Why do you stir up wasps' | nests against the Faith? Why do you suddenly spring a flood of dialectics upon us, as | 

| the fables of old did the Giants? Why have | you collected all that is frivolous | and unmanly among men, like a rabble, into one torrent, and having made them more | effeminate by flattery, fashioned | a new workshop, cleverly making a harvest for yourself out of their want | of understanding? Do | you deny that this is so, and are the other matters of no account to you? Must your | | | tongue rule at any cost, | and can you not restrain the birthpang of your speech? You may find many other | honourable subjects for discussion. | To these turn this disease of yours with some advantage. Attack the silence | of Pythagoras, and the Orphic | beans, and the novel brag about The Master said. Attack the ideas of Plato, and the | transmigrations and courses of our | souls, and the reminiscences, and the unlovely loves of the soul for | lovely bodies. Attack the atheism | of Epicurus, and his atoms, and his unphilosophic pleasure; or Aristotle's | petty Providence, and his | artificial system, and his discourses about the mortality of the soul, and the | humanitarianism of his doctrine. | Attack the superciliousness of the Stoa, or the greed and vulgarity | of the Cynic. Attack | the Void and Full (what nonsense), and all the details about the gods and the sacrifices and | the idols and demons, | whether beneficent or malignant, and all the tricks that people play with divination, | evoking of gods, or of | souls, and the power of the stars. And if these things seem to you unworthy of discussion | as petty and already often | confuted, and you will keep to your line, and seek the satisfaction of your ambition in | it; then here too I will | provide you with broad paths. Philosophize about the world or worlds; about matter; | about soul; about natures | endowed with reason, good or bad; about resurrection, about judgment, about reward, | or the Sufferings of Christ. | For in these subjects to hit the mark is not useless, and to miss it is not dangerous. | But with God we shall |have converse, in this life only in a small degree; but a little later, it may be, more | | | perfectly, in the Same, | our Lord Jesus Christ, to Whom be glory for ever. Amen. Second Theological. | Oration 28. The Second Theological Oration. | I. In the former Discourse we laid down clearly with respect to the Theologian, both what sort of character | he ought to bear, | and on what kind of subject he may philosophize, and when, and to what extent. We saw that | he ought to be, as far | as may be, pure, in order that light may be apprehended by light; and that he ought to | consort with serious men, | in order that his word be not fruitless through falling on an unfruitful soil; and that | the suitable season is | when we have a calm within from the whirl of outward things; so as not like madmen to | lose our breath; and | that the extent to which we may go is that to which we have ourselves advanced, or to which | we are advancing. Since | then these things are so, and we have broken up for ourselves the fallows of Divinity | Jeremiah 4:3, so as not | to sow upon thorns, Matthew 13:7 and have made plain the face of the ground, Isaiah | 28:25 being moulded | and moulding others by Holy Scripture...let us now enter upon Theological questions, | setting at the head thereof | the Father, the Son, and the Holy Ghost, of Whom we are to treat; that the Father | may be well pleased, and | the Son may help us, and the Holy Ghost may inspire us; or rather that one | illumination may come upon | us from the One God, One in diversity, diverse in Unity, wherein is a marvel. | II. Now when I go up | eagerly into the Mount Exodus 24:1 — or, to use a truer expression, when I both eagerly | long, and at the same | time am afraid (the one through my hope and the other through my weakness) to enter within | | | the Cloud, and hold | converse with God, for so God commands; if any be an Aaron, let him go up with me, | and let him stand near, | being ready, if it must be so, to remain outside the Cloud. But if any be a Nadad or an | Abihu, or of the Order | of the Elders, let him go up indeed, but let him stand afar off, according to the value | of his purification. But | if any be of the multitude, who are unworthy of this height of contemplation, if he be | altogether impure let him | not approach at all, for it would be dangerous to him; but if he be at least | temporarily purified, let him | remain below and listen to the Voice alone, and the trumpet, the bare words of piety, | and let him see the Mountain | smoking and lightening, a terror at once and a marvel to those who cannot get up. | But if any is an evil | and savage beast, and altogether incapable of taking in the subject matter of | Contemplation and Theology, | let him not hurtfully and malignantly lurk in his den among the woods, to catch | hold of some dogma or saying | by a sudden spring, and to tear sound doctrine to pieces by his misrepresentations, | but let him stand yet | afar off and withdraw from the Mount, or he shall be stoned and crushed, and shall | perish miserably in his | wickedness. For to those who are like wild beasts true and sound discourses are stones. If | he be a leopard let him | die with his spots. Jeremiah 13:23 If a ravening and roaring lion, seeking what he | may devour 1 Peter 5:8 | of our souls or of our words; or a wild boar, trampling under foot the precious and | translucent pearls of the Truth; | Matthew 7:6 or an Arabian and alien wolf, or one keener even than these in | | | tricks of argument; or a fox, | that is a treacherous and faithless soul, changing its shape according to | circumstances or necessities, feeding |on dead or putrid bodies, or on little vineyards when the large ones have | escaped them; or any | other carnivorous beast, rejected by the Law as unclean for food or enjoyment; our | discourse must withdraw from | such and be engraved on solid tables of stone, and that on both sides because the | Law is partly visible, | and partly hidden; the one part belonging to the mass who remain below, the other to | the few who press upward | into the Mount. III. What is this that has happened to me, O friends, and | initiates, and fellow-lovers | of the truth? I was running to lay hold on God, and thus I went up into the Mount, and | drew aside the curtain of | the Cloud, and entered away from matter and material things, and as far as I could I | withdrew within myself. And | then when I looked up, I scarce saw the back parts of God; Exodus 33:23 | although I was sheltered | by the Rock, the Word that was made flesh for us. And when I looked a little closer, I | saw, not the First and | unmingled Nature, known to Itself— to the Trinity, I mean; not That which abides within | the first veil, and is hidden | by the Cherubim; but only that Nature, which at last even reaches to us. And that is, | as far as I can learn, | the Majesty, or as holy David calls it, the Glory which is manifested among the creatures, | which It has produced and governs. | For these are the Back Parts of God, which He leaves behind Him, as | tokens of Himself like | the shadows and reflection of the sun in the water, which show the sun to our weak eyes, | because we cannot look | at the sun himself, for by his unmixed light he is too strong for our power of | perception. In this way then | shall you discourse of God; even were thou a Moses and a god to Pharaoh; Exodus | 4:2 even were thou caught | up like Paul to the Third Heaven, 2 Corinthians 12:2 and had heard unspeakable | words; even were thou raised | above them both, and exalted to Angelic or Archangelic place and dignity. For | though a thing be all heavenly, | or above heaven, and far higher in nature and nearer to God than we, yet it is | farther distant from God, | and from the complete comprehension of His Nature, than it is lifted above our | complex and lowly and | earthward sinking composition. IV. Therefore we must begin again thus. It is difficult to | conceive God but to define | Him in words is an impossibility, as one of the Greek teachers of Divinity | taught, not unskilfully, | as it appears to me; with the intention that he might be thought to have apprehended | Him; in that he says | it is a hard thing to do; and yet may escape being convicted of ignorance because of the | impossibility of giving expression | to the apprehension. But in my opinion it is impossible to express Him, and | yet more impossible to | conceive Him. For that which may be conceived may perhaps be made clear by | language, if not fairly well, | at any rate imperfectly, to any one who is not quite deprived of his hearing, or | slothful of understanding. But to | comprehend the whole of so great a Subject as this is quite impossible and | impracticable, not merely to | the utterly careless and ignorant, but even to those who are highly exalted, and | who love God, and in | like manner to every created nature; seeing that the darkness of this world and the | thick covering of the flesh | is an obstacle to the full understanding of the truth. I do not know whether it is | the same with the higher | natures and purer Intelligences which because of their nearness to God, and because | they are illumined with | all His Light, may possibly see, if not the whole, at any rate more perfectly and distinctly | than we do; some perhaps | more, some less than others, in proportion to their rank. V. But enough has been said | on this point. As to what | concerns us, it is not only the Peace of God Philippians 4:7 which passes all understanding and knowledge, | nor only the things | which God has stored up in promise for the righteous, which eye has not seen, nor ear heard, nor | mind conceived except in | a very small degree, nor the accurate knowledge of the Creation. For even of this I | | | would have you know | that you have only a shadow when you hear the words, I will consider the heavens, the work | of Your fingers, the moon | and the stars, and the settled order therein; not as if he were considering them now, | but as destined to do so | hereafter. But far before them is That nature Which is above them, and out of which they | spring, the Incomprehensible | and Illimitable— not, I mean, as to the fact of His being, but as to Its nature. For | our preaching is not empty, | nor our Faith vain, 1 Corinthians 15:19 nor is this the doctrine we proclaim; | for we would not have | you take our candid statement as a starting point for a quibbling denial of God, or of | arrogance on account of | our confession of ignorance. For it is one thing to be persuaded of the existence of a | thing, and quite another to | know what it is. VI. Now our very eyes and the Law of Nature teach us | that God exists and that | He is the Efficient and Maintaining Cause of all things: our eyes, because they | fall on visible objects, and | see them in beautiful stability and progress, immovably moving and revolving if I may | so say; natural Law, | because through these visible things and their order, it reasons back to their Author. For how | could this Universe have | come into being or been put together, unless God had called it into existence, and | held it together? For every | one who sees a beautifully made lute, and considers the skill with which it has been | fitted together and arranged, | or who hears its melody, would think of none but the lutemaker, or the luteplayer, | and would recur to him | in mind, though he might not know him by sight. And thus to us also is manifested | | | That which made and | moves and preserves all created things, even though He be not comprehended by the | mind. And very wanting | in sense is he who will not willingly go thus far in following natural proofs; but not | even this which we | have fancied or formed, or which reason has sketched for us, proves the existence of a | God. But if any one | has got even to some extent a comprehension of this, how is God's Being to be | demonstrated? Who ever reached | this extremity of wisdom? Who was ever deemed worthy of so great a | gift? Who has opened | the mouth of his mind and drawn in the Spirit, so as by Him that searches all things, yea | the deep thing of God, | 1 Corinthians 2:10 to take in God, and no longer to need progress, since he already | possesses the Extreme Object | of desire, and That to which all the social life and all the intelligence of the | best men press forward? | VII. For what will you conceive the Deity to be, if you rely upon all the approximations of reason? | Or to what will reason | carry you, O most philosophic of men and best of Theologians, who boast of your familiarity with | the Unlimited? Is He | a body? How then is He the Infinite and Limitless, and formless, and intangible, and | invisible? Or are these | attributes of a body? What arrogance for such is not the nature of a body! Or will | you say that He has a | body, but not these attributes? O stupidity, that a Deity should possess nothing more than | we do. For how is He | an object of worship if He be circumscribed? Or how shall He escape being made of | elements, and therefore subject | to be resolved into them again, or even altogether dissolved? For every compound | is a starting point of strife, | and strife of separation, and separation of dissolution. But dissolution is altogether | foreign to God and to | the First Nature. Therefore there can be no separation, that there may be no dissolution, | | | and no strife that there | may be no separation, and no composition that there may be no strife. Thus also there | must be no body, that | there may be no composition, and so the argument is established by going back from last to first. | VIII. And how shall | we preserve the truth that God pervades all things and fills all, as it is written Do not I | fill heaven and earth? | Says the Lord, Jeremiah 23:24 and The Spirit of the Lord fills the world, Wisdom 1:7 if | God partly contains and | partly is contained? For either He will occupy an empty Universe, and so all things will | have vanished for us, | with this result, that we shall have insulted God by making Him a body, and by robbing | Him of all things which | He has made; or else He will be a body contained in other bodies, which is impossible; | or He will be enfolded | in them, or contrasted with them, as liquids are mixed, and one divides and is divided by | another—a view which | is more absurd and anile than even the atoms of Epicurus and so this argument | concerning the body will | fall through, and have no body and no solid basis at all. But if we are to assert that He | is immaterial (as for example | that Fifth Element which some have imagined), and that He is carried round in the | circular movement...let us | assume that He is immaterial, and that He is the Fifth Element; and, if they please, let | Him be also bodiless in | accordance with the independent drift and arrangement of their argument; for I will not at | present differ with them | on this point; in what respect then will He be one of those things which are in | movement and agitation, to say | nothing of the insult involved in making the Creator subject to the same | | | movement as the creatures, | and Him That carries all (if they will allow even this) one with those whom He | carries. Again, what is | the force that moves your Fifth Element, and what is it that moves all things, and what | moves that, and what is | the force that moves that? And so on ad infinitum. And how can He help being | altogether contained in space | if He be subject to motion? But if they assert that He is something other than this | Fifth Element; suppose it | is an angelic nature that they attribute to Him, how will they show that Angels are | corporeal, or what sort of bodies | they have? And how far in that case could God, to Whom the Angels minister, be | superior to the Angels? | And if He is above them, there is again brought in an irrational swarm of bodies, and a | depth of nonsense, that | has no possible basis to stand upon. IX. And thus we see that God is not a body. For no | inspired teacher has yet | asserted or admitted such a notion, nor has the sentence of our own Court allowed | it. Nothing then remains | but to conceive of Him as incorporeal. But this term Incorporeal, though granted, | does not yet set before us | — or contain within itself His Essence, any more than Unbegotten, or Unoriginate, or | Unchanging, or Incorruptible, or | any other predicate which is used concerning God or in reference to Him. | For what effect is produced | upon His Being or Substance by His having no beginning, and being | incapable of change or limitation? | Nay, the whole question of His Being is still left for the further | consideration and exposition of him | who truly has the mind of God and is advanced in contemplation. For just | | | as to say It is a body, | or It was begotten, is not sufficient to present clearly to the mind the various objects of | which these predicates are used, | but you must also express the subject of which you use them, if you would | present the object of your | thought clearly and adequately (for every one of these predicates, corporeal, begotten, | mortal, may be used of | a man, or a cow, or a horse). Just so he who is eagerly pursuing the nature of the Self | existent will not stop at | saying what He is not, but must go on beyond what He is not, and say what He is; | inasmuch as it is easier to take | in some single point than to go on disowning point after point in endless detail, in | order, both by the elimination | of negatives and the assertion of positives to arrive at a comprehension of this subject. | But a man who states | what God is not without going on to say what He is, acts much in the same way as one | would who when asked | how many twice five make, should answer, Not two, nor three, nor four, nor five, nor | twenty, nor thirty, nor | in short any number below ten, nor any multiple of ten; but would not answer ten, nor | settle the mind of his | questioner upon the firm ground of the answer. For it is much easier, and more concise to | show what a thing is | not from what it is, than to demonstrate what it is by stripping it of what it is not. | And this surely is evident | to every one. X. Now since we have ascertained that God is | incorporeal, let us proceed | a little further with our examination. Is He Nowhere or Somewhere. For if He is | Nowhere, then some person | of a very inquiring turn of mind might ask, How is it then that He can even exist? | | | For if the non-existent | is nowhere, then that which is nowhere is also perhaps non-existent. But if He is | Somewhere, He must be | either in the Universe, or above the Universe. And if He is in the Universe, then He must | be either in some part | or in the whole. If in some part, then He will be circumscribed by that part which is less | than Himself; but if | everywhere, then by one which is further and greater— I mean the Universal, which | contains the Particular; if | the Universe is to be contained by the Universe, and no place is to be free from | circumscription. This follows | if He is contained in the Universe. And besides, where was He before the | Universe was created, for | this is a point of no little difficulty. But if He is above the Universe, is there | nothing to distinguish this | from the Universe, and where is this above situated? And how could this | Transcendence and that which | is transcended be distinguished in thought, if there is not a limit to divide | and define them? Is | it not necessary that there shall be some mean to mark off the Universe from that which is | above the Universe? And | what could this be but Place, which we have already rejected? For I have not yet | brought forward the point | that God would be altogether circumscript, if He were even comprehensible in | thought: for comprehension is | one form of circumscription. XI. Now, why have I gone into all this, perhaps too | minutely for most people | to listen to, and in accordance with the present manner of discourse, which despises | noble simplicity, and has | introduced a crooked and intricate style? That the tree may be known by its fruits; | Luke 6:44 I mean, that | the darkness which is at work in such teaching may be known by the obscurity of the | arguments. For my purpose | in doing so was, not to get credit for myself for astonishing utterances, or excessive | wisdom, through tying | knots and solving difficulties (this was the great miraculous gift of Daniel), but to | | | make clear the point at | which my argument has aimed from the first. And what was this? That the Divine | Nature cannot be apprehended | by human reason, and that we cannot even represent to ourselves all its | greatness. And this not | out of envy, for envy is far from the Divine Nature, which is passionless, and only good | and Lord of all; especially | envy of that which is the most honourable of all His creatures. For what does the Word | prefer to the rational and | speaking creatures? Why, even their very existence is a proof of His supreme goodness. | Nor yet is this incomprehensibility | for the sake of His own glory and honour, Who is full, Isaiah 1:11 as if His | possession of His glory | and majesty depended upon the impossibility of approaching Him. For it is utterly | sophistical and foreign to | the character, I will not say of God, but of any moderately good man, who has any right | ideas about himself, to seek | his own supremacy by throwing a hindrance in the way of another. XII. But whether | there be other causes | for it also, let them see who are nearer God, and are eye witnesses and | spectators of His unsearchable | judgments; Romans 11:33 if there are any who are so eminent in virtue, and | who walk in the paths | of the Infinite, as the saying is. As far, however, as we have attained, who measure with our | little measure things hard | to be understood, perhaps one reason is to prevent us from too readily throwing away | the possession because it | was so easily come by. For people cling tightly to that which they acquire with | labour; but that which | they acquire easily they quickly throw away, because it can be easily recovered. And so it | | | is turned into a blessing, | at least to all men who are sensible, that this blessing is not too easy. Or perhaps it | is in order that we may | not share the fate of Lucifer, who fell, and in consequence of receiving the full light make | our necks stiff against | the Lord Almighty, and suffer a fall, of all things most pitiable, from the height we had | attained. Or perhaps it may | be to give a greater reward hereafter for their labour and glorious life to those who | have here been purified, | and have exercised long patience in respect of that which they desired. | Therefore this darkness of the | body has been placed between us and God, like the cloud of old between the | Egyptians and the Hebrews; | xodus 14:20 and this is perhaps what is meant by He made darkness His secret | place, namely our dulness, | through which few can see even a little. But as to this point, let those discuss it | whose business it is; and | let them ascend as far as possible in the examination. To us who are (as Jeremiah | says), prisoners of the earth, | Lamentations 3:34 and covered with the denseness of carnal nature, this at all | events is known, that as | it is impossible for a man to step over his own shadow, however fast he may move| (for the shadow will always move | on as fast as it is being overtaken) or, as it is impossible for the eye to draw near | to visible objects apart from | the intervening air and light, or for a fish to glide about outside of the waters; so it is | quite impracticable for those | who are in the body to be conversant with objects of pure thought apart altogether | from bodily objects. For | something in our own environment is ever creeping in, even when the mind has | | | most fully detached itself | from the visible, and collected itself, and is attempting to apply itself to those invisible | things which are akin to itself. | XIII. This will be made clear to you as follows:— Are not Spirit, and Fire, and Light, Love, and | Wisdom, and Righteousness, and Mind | and Reason, and the like, the names of the First Nature? What then? Can you conceive | of Spirit apart from motion | and diffusion; or of Fire without its fuel and its upward motion, and its proper | colour and form? Or of Light | unmingled with air, and loosed from that which is as it were its father and | source? And how do you | conceive of a mind? Is it not that which is inherent in some person not itself, and are | not its movements thoughts, | silent or uttered? And Reason...what else can you think it than that which is | either silent within ourselves, |or else outpoured (for I shrink from saying loosed)? And if you conceive of | Wisdom, what is it but | the habit of mind which you know as such, and which is concerned with | contemplations either divine or human? | And Justice and Love, are they not praiseworthy dispositions, the one | opposed to injustice, the other | to hate, and at one time intensifying themselves, at another relaxed, now taking | possession of us, now leaving | us alone, and in a word, making us what we are, and changing us as colours do | bodies? Or are we rather | to leave all these things, and to look at the Deity absolutely, as best we can, collecting a | fragmentary perception of It | from Its images? What then is this subtle thing, which is of these, and yet is not | these, or how can that Unity | which is in its Nature uncomposite and incomparable, still be all of these, and | | | each one of them perfectly? | Thus our mind faints to transcend corporeal things, and to consort with the | Incorporeal, stripped of all clothing | of corporeal ideas, as long as it has to look with its inherent weakness at | things above its strength. | For every rational nature longs for God and for the First Cause, but is unable to grasp | Him, for the reasons I have

| mentioned. Faint therefore with the desire, and as it were restive and impatient of | the disability, it tries | a second course, either to look at visible things, and out of some of them to make a god... | (a poor contrivance, for | in what respect and to what extent can that which is seen be higher and more godlike | than that which sees, | that this should worship that?) or else through the beauty and order of visible things to | | | attain to that which is | above sight; but not to suffer the loss of God through the magnificence of visible things. | XIV. From this cause | some have made a god of the Sun, others of the Moon, others of the host of Stars, others of | heaven itself with all its | hosts, to which they have attributed the guiding of the Universe, according to the | quality or quantity of their | movement. Others again of the Elements, earth, air, water, fire, because of their | useful nature, since without | them human life cannot possibly exist. Others again have worshipped any chance | visible objects, setting up | the most beautiful of what they saw as their gods. And there are those who worship | pictures and images, at first | indeed of their own ancestors— at least, this is the case with the more | affectionate and sensual— and | honour the departed with memorials; and afterwards even those of strangers are | worshipped by men of a later | generation separated from them by a long interval; through ignorance of the First | Nature, and following the | traditional honour as lawful and necessary; for usage when confirmed by time was | held to be Law. And | I think that some who were courtiers of arbitrary power and extolled bodily strength | and admired beauty, made | a god in time out of him whom they honoured, perhaps getting hold of some fable | to help on their imposture. | XV. And those of them who were most subject to passion deified their passions, or honoured them | among their gods; Anger | and Blood-thirstiness, Lust and Drunkenness, and every similar wickedness; and made | out of this an ignoble | and unjust excuse for their own sins. And some they left on earth, and some they hid | | | beneath the earth (this |being the only sign of wisdom about them), and some they raised to heaven. O | ridiculous distribution of inheritance! | Then they gave to each of these concepts the name of some god or demon, | by the authority and private | judgment of their error, and set up statues whose costliness is a snare, and thought to | honour them with blood | and the steam of sacrifices, and sometimes even by most shameful actions, frenzies and | manslaughter. For such honours | were the fitting due of such gods. And before now men have insulted | themselves by worshipping monsters, | and fourfooted beasts, and creeping things, Romans 1:23 and of the very | vilest and most absurd, | and have made an offering to them of the glory of God; so that it is not easy to decide| whether we ought most to | despise the worshippers or the objects of their worship. Probably the worshippers are | far the most contemptible, | for though they are of a rational nature, and have received grace from God, they | have set up the worse as | the better. And this was the trick of the Evil One, who abused good to an evil purpose, as | in most of his evil deeds. | For he laid hold of their desire in its wandering in search of God, in order to distort to | himself the power, and steal | the desire, leading it by the hand, like a blind man asking a road; and he hurled | down and scattered some | in one direction and some in another, into one pit of death and destruction. XVI. | This was their course. | But reason receiving us in our desire for God, and in our sense of the impossibility | of being without a leader and | guide, and then making us apply ourselves to things visible and meeting with the | | | things which have been | since the beginning, does not stay its course even here. For it was not the part of | Wisdom to grant the | sovereignty to things which are, as observation tells us, of equal rank. By these then it leads | to that which is above these, | and by which being is given to these. For what is it which ordered things in heaven | and things in earth, and those | which pass through air, and those which live in water; or rather the things which | were before these, heaven | and earth, air and water? Who mingled these, and who distributed them? What is it that | each has in common with | the other, and their mutual dependence and agreement? For I commend the man, | though he was a heathen, | who said, What gave movement to these, and drives their ceaseless and | unhindered motion? Is | it not the Artificer of them Who implanted reason in them all, in accordance with which | the Universe is moved | and controlled? Is it not He who made them and brought them into being? For we cannot | attribute such a power to | the Accidental. For, suppose that its existence is accidental, to what will you let us | ascribe its order? And if | you like we will grant you this: to what then will you ascribe its preservation and | protection in accordance with | the terms of its first creation. Do these belong to the Accidental, or to | something else? Surely not | to the Accidental. And what can this Something Else be but God? Thus reason that | proceeds from God, that | is implanted in all from the beginning and is the first law in us, and is bound up in | all, leads us up to God | through visible things. Let us begin again, and reason this out. XVII. What God is in nature and | | | essence, no man ever yet | has discovered or can discover. Whether it will ever be discovered is a question which he who will may | examine and decide. In | my opinion it will be discovered when that within us which is godlike and divine, I mean | our mind and reason, | shall have mingled with its Like, and the image shall have ascended to the Archetype, of | which it has now the desire. | And this I think is the solution of that vexed problem as to We shall know even | as we are known. | But in our present life all that comes to us is but a little effluence, and as it were a small | effulgence from a great Light. |So that if anyone has known God, or has had the testimony of Scripture to his | knowledge of God, | we are to understand such an one to have possessed a degree of knowledge which gave him | the appearance of being | more fully enlightened than another who did not enjoy the same degree of | illumination; and this relative | superiority is spoken of as if it were absolute knowledge, not because it is really | such, but by comparison | with the power of that other. XVIII. Thus Enos hoped to call upon the Name of the | Lord. Hope was that | for which he is commended; and that, not that he should know God, but that he should | call upon him. And Enoch | was translated, but it is not yet clear whether it was because he already | comprehended the Divine Nature, | or in order that he might comprehend it. And Noah's Genesis 6:8 glory was | that he was pleasing to God; | he who was entrusted with the saving of the whole world from the waters, or rather | of the Seeds of the world, | escaped the Deluge in a small Ark. And Abraham, great Patriarch though he was, was | justified by faith, and | offered a strange victim, the type of the Great Sacrifice. Yet he saw not God as God, but | gave Him food as a man. | He was approved because he worshipped as far as he comprehended. Genesis 32:28 | And Jacob dreamed of a | lofty ladder and stair of Angels, and in a mystery anointed a pillar — perhaps to signify | the Rock that was anointed | for our sake— and gave to a place the name of The House of God in honour of Him | whom he saw; and wrestled | with God in human form; whatever this wrestling of God with man may | mean...possibly it refers | to the comparison of man's virtue with God's; and he bore on his body the marks of | the wrestling, setting forth | the defeat of the created nature; and for a reward of his reverence he received a | change of his name; being | named, instead of Jacob, Israel— that great and honourable name. Yet neither he | nor any one on his behalf, | unto this day, of all the Twelve Tribes who were his children, could boast that he | comprehended the whole nature | or the pure sight of God. XIX. To Elias neither the strong wind, nor the fire, nor | the earthquake, as you learn | from the story, but a light breeze adumbrated the Presence of God, and not even | this His Nature. And | who was this Elias? The man whom a chariot of fire took up to heaven, signifying the | superhuman excellency of the | righteous man. And are you not amazed at Manoah the Judge of yore, and at | Peter the disciple in later | days; the one being unable to endure the sight even of one in whom was a | representation of God; and | saying, We are undone, O wife, we have seen God; Judges 13:22 speaking as | though even a vision | of God could not be grasped by human beings, let alone the Nature of God; and the other | unable to endure the Presence | of Christ in his boat and therefore bidding Him depart; Luke 5:8 and this though | Peter was more zealous | than the others for the knowledge of Christ, and received a blessing for this | , Matthew 16:16-17 and | was entrusted with the greatest gifts. What would you say of Isaiah or Ezekiel, who was | an eyewitness of very great | mysteries, and of the other Prophets; for one of these saw the Lord of Sabaoth | sitting on the Throne of glory, | and encircled and praised and hidden by the sixwinged Seraphim, and was himself | purged by the live coal, | and equipped for his prophetic office. And the other describes the Cherubic Chariot | Ezekiel 1:4-28 of God, and | the Throne upon them, and the Firmament over it, and Him that showed Himself in | | | the Firmament, and Voices, | and Forces, and Deeds. And whether this was an appearance by day, only visible to | Saints, or an unerring vision | of the night, or an impression on the mind holding converse with the future | as if it were the present; | or some other ineffable form of prophecy, I cannot say; the God of the Prophets knows, | and they know who are | thus inspired. But neither these of whom I am speaking, nor any of their fellows ever | stood before the Council | and Essence of God, as it is written, or saw, or proclaimed the Nature of God. | XX. If it had been permitted | to Paul to utter what the Third Heaven 2 Corinthians 12:2 contained, and his own | advance, or ascension, or | assumption there, perhaps we should know something more about God's Nature, if this | was the mystery of the rapture. | But since it was ineffable, we too will honour it by silence. Thus much | we will hear Paul say | about it, that we know in part and we prophesy in part. 1 Corinthians 13:9 This and the | like to this are the confessions | of one who is not rude in knowledge, 2 Corinthians 11:6 who threatens to give | proof of Christ speaking | in him, the great doctor and champion of the truth. Wherefore he estimates all | knowledge on earth only | as through a glass darkly, 1 Corinthians 13:12 as taking its stand upon little images | of the truth. Now, unless | I appear to anyone too careful, and over anxious about the examination of this matter, | perhaps it was of this | and nothing else that the Word Himself intimated that there were things which could not | now be borne, but which | should be borne and cleared up hereafter, John 16:12 and which John the Forerunner of | | | the Word and great | Voice of the Truth declared even the whole world could not contain. XXI. | The truth then, and | the whole Word is full of difficulty and obscurity; and as it were with a small | instrument we are undertaking | a great work, when with merely human wisdom we pursue the knowledge of the | Self-existent, and in | company with, or not apart from, the senses, by which we are borne hither and there, and | led into error, we apply | ourselves to the search after things which are only to be grasped by the mind, and we | are unable by meeting bare | realities with bare intellect to approximate somewhat more closely to the truth, and to | mould the mind by its concepts. | Now the subject of God is more hard to come at, in proportion as it is more perfect than any other, | and is open to more objections, | and the solutions of them are more laborious. For every objection, however small, | stops and hinders the course | of our argument, and cuts off its further advance, just like men who suddenly | check with the rein the | horses in full career, and turn them right round by the unexpected shock. Thus | Solomon, who was the | wisest of all men, 1 Kings 3:12 whether before him or in his own time, to whom God | gave breadth of heart, | and a flood of contemplation, more abundant than the sand, even he, the more he | entered into the depth, | the more dizzy he became, and declared the furthest point of wisdom to be the discovery | of how very far off | she was from him. Ecclesiastes 7:23 Paul also tries to arrive at, I will not say the nature of | God, for this he knew | was utterly impossible, but only the judgments of God; and since he finds no way out, | and no halting place in | the ascent, and moreover, since the earnest searching of his mind after knowledge does | not end in any definite | conclusion, because some fresh unattained point is being continually disclosed to him | | | (O marvel, that I have | a like experience), he closes his discourse with astonishment, and calls this the riches of | God, Romans 11:23 and | the depth, and confesses the unsearchableness of the judgments of God, in almost the | very words of David, | who at one time calls God's judgments the great deep whose foundations cannot be | reached by measure or sense; | and at another says that His knowledge of him and of his own constitution was | marvellous, and had attained | greater strength than was in his own power or grasp. XXII. For if, he says, I leave everything | else alone, and consider myself | and the whole nature and constitution of man, and how we are mingled, and what is our | movement, and how the | mortal was compounded with the immortal, and how it is that I flow downwards, and | yet am borne upwards, | and how the soul is circumscribed; and how it gives life and shares in | feelings; and how the | mind is at once circumscribed and unlimited, abiding in us and yet travelling over the | Universe in swift motion | and flow; how it is both received and imparted by word, and passes through air, | and enters with all things; | how it shares in sense, and enshrouds itself away from sense. And even before these | questions— what was our | first moulding and composition in the workshop of nature, and what is our | last formation and completion? | What is the desire for and imparting of nourishment, and who brought us | spontaneously to those first | springs and sources of life? How is the body nourished by food, and the soul by | reason? What is the drawing | of nature, and the mutual relation between parents and children, that it should be | | | held together by a spell | of love? How is it that species are permanent, and are different in their characteristics, | although there are so many | that their individual marks cannot be described? How is it that the same animal is | both mortal and immortal, | the one by decease, the other by coming into being? For one departs, and another | takes its place, just like | the flow of a river, which is never still, yet ever constant. And you might discuss | many more points concerning | men's members and parts, and their mutual adaptation both for use and beauty, and | how some are connected | and others disjoined, some are more excellent and others less comely, some are united | and others divided, some | contain and others are contained, according to the law and reason of Nature. | Much too might be said | about voices and ears. How is it that the voice is carried by the vocal organs, and received | by the ears, and both | are joined by the smiting and resounding of the medium of the air? Much too of the | eyes, which have an | indescribable communion with visible objects, and which are moved by the will alone, | and that together, and | are affected exactly as is the mind. For with equal speed the mind is joined to the objects of | thought, the eye to those | of sight. Much too concerning the other senses, not objects of the research of reason. | And much concerning our | rest in sleep, and the figments of dreams, and of memory and remembrance; of | calculation, and anger, and | desire; and in a word, all by which this little world called Man is swayed. XXIII. | Shall I reckon up for | you the differences of the other animals, both from us and from each other— | | | differences of nature, and | of production, and of nourishment, and of region, and of temper, and as it were | of social life? How | is it that some are gregarious and others solitary, some herbivorous and others carnivorous, | some fierce and others | tame, some fond of man and domesticated, others untamable and free? And some we | might call bordering on reason | and power of learning, while others are altogether destitute of reason, and | incapable of being taught. | Some with fuller senses, others with less; some immovable, and some with the | power of walking, and | some very swift, and some very slow; some surpassing in size or beauty, or in one or | other of these respects; others | very small or very ugly, or both; some strong, others weak, some apt at self | defence, others timid and | crafty and others again are unguarded. Some are laborious and thrifty, others | altogether idle and improvident. | And before we come to such points as these, how is it that some are crawling | things, and others upright; | some attached to one spot, some amphibious; some delight in beauty and others are | unadorned; some are married | and some single; some temperate and others intemperate; some have numerous | offspring and others not; | some are long-lived and others have but short lives? It would be a weary discourse to go | through all the details. | XXIV. Look also at the fishy tribe gliding through the waters, and as it were flying through the | liquid element, and breathing | its own air, but in danger when in contact with ours, as we are in the waters; and mark their habits | and dispositions, their intercourse | and their births, their size and their beauty, and their affection for places, and | | | their wanderings, and their | assemblings and departings, and their properties which so nearly resemble those of | the animals that dwell | on land; in some cases community, in others contrast of properties, both in | name and shape. And | consider the tribes of birds, and their varieties of form and colour, both of those which | are voiceless and of songbirds. | What is the reason of their melody, and from whom came it? Who gave to the | grasshopper the lute in his breast, | and the songs and chirruping on the branches, when they are moved by the | sun to make their midday | music, and sing among the groves, and escort the wayfarer with their voices? Who | wove the song for the | swan when he spreads his wings to the breezes, and makes melody of their rustling? For I | will not speak of the forced | voices, and all the rest that art contrives against the truth. Whence does the peacock, | that boastful bird of Media, | get his love of beauty and of praise (for he is fully conscious of his own beauty), so | that when he sees any | one approaching, or when, as they say, he would make a show before his hens, raising his | neck and spreading his | tail in circle around him, glittering like gold and studded with stars, he makes a | spectacle of his beauty | to his lovers with pompous strides? Now Holy Scripture admires the cleverness in | weaving even of women, | saying, Who gave to woman skill in weaving and cleverness in the art of embroidery? | This belongs to a living | creature that has reason, and exceeds in wisdom and makes way even as far as the | things of heaven. XXV. | But I would have you marvel at the natural knowledge even of irrational creatures, and if you can, | explain its cause. How | is it that birds have for nests rocks and trees and roofs, and adapt them both for safety | and beauty, and suitably | for the comfort of their nurslings? Whence do bees and spiders get their love of | work and art, by which | the former plan their honeycombs, and join them together by hexagonal and | | | co-ordinate tubes, and | construct the foundation by means of a partition and an alternation of the angles with | straight lines; and this, | as is the case, in such dusky hives and dark combs; and the latter weave their intricate | webs by such light | and almost airy threads stretched in various ways, and this from almost invisible beginnings, | to be at once a precious | dwelling, and a trap for weaker creatures with a view to enjoyment of food? What Euclid | ever imitated these, while | pursuing philosophical enquiries with lines that have no real existence, and | wearying himself with demonstrations? | From what Palamedes came the tactics, and, as the saying is, the | movements and configurations of | cranes, and the systems of their movement in ranks and their | complicated flight? Who were | their Phidiæ and Zeuxides, and who were the Parrhasii and Aglaophons | who knew how to draw | and mould excessively beautiful things? What harmonious Gnossian chorus of Dædalus, | wrought for a girl to the | highest pitch of beauty? What Cretan Labyrinth, hard to get through, hard to unravel, | as the poets say, and continually | crossing itself through the tricks of its construction? I will not speak of the ants' | storehouses and storekeepers, | and of their treasurings of wood in quantities corresponding to the time for which | it is wanted, and all the other | details which we know are told of their marches and leaders and their good order in | their works. XXVI. If this | knowledge has come within your reach and you are familiar with these branches of science, look | at the differences of plants | also, up to the artistic fashion of the leaves, which is adapted both to give the utmost | | | pleasure to the eye, and | to be of the greatest advantage to the fruit. Look too at the variety and lavish abundance of | fruits, and most of all | at the wondrous beauty of such as are most necessary. And consider the power of roots, and | juices, and flowers, and odours, | not only so very sweet, but also serviceable as medicines; and the graces and | qualities of colours; and | again the costly value, and the brilliant transparency of precious stones. Since nature | has set before you all | things as in an abundant banquet free to all, both the necessaries and the luxuries of life, | in order that, if nothing | else, you may at any rate know God by His benefits, and by your own sense of want be | made wiser than you were. | Next, I pray you, traverse the length and breadth of earth, the common mother of all, | and the gulfs of the sea | bound together with one another and with the land, and the beautiful forests, and the | rivers and springs abundant | and perennial, not only of waters cold and fit for drinking, and on the surface of | the earth; but also such as | running beneath the earth, and flowing under caverns, are then forced out by a violent | blast, and repelled, and then filled | with heat by this violence of strife and repulsion, burst out little by little | wherever they get a chance, | and hence supply our need of hot baths in many parts of the earth, and in | conjunction with the cold | give us a healing which is without cost and spontaneous. Tell me how and whence | are these things? What | is this great web unwrought by art? These things are no less worthy of admiration, in | respect of their mutual relations | than when considered separately. How is it that the earth stands solid and unswerving? | | | On what is it supported? | What is it that props it up, and on what does that rest? For indeed even reason has nothing | to lean upon, but only the | Will of God. And how is it that part of it is drawn up into mountain summits, and | part laid down in plains, | and this in various and differing ways? And because the variations are individually small, | it both supplies our needs | more liberally, and is more beautiful by its variety; part being distributed into | habitations, and part left | uninhabited, namely all the great height of Mountains, and the various clefts of its | coast line cut off from it. | Is not this the clearest proof of the majestic working of God? XXVII. And with respect | to the Sea even if I did | not marvel at its greatness, yet I should have marvelled at its | gentleness, in that although | loose it stands within its boundaries; and if not at its gentleness, yet surely at its | greatness; but since I marvel | at both, I will praise the Power that is in both. What collected it? What bounded | it? How is it raised and lulled | to rest, as though respecting its neighbour earth? How, moreover, does it | receive all the rivers, | and yet remain the same, through the very superabundance of its immensity, if that term be | permissible? How is the boundary | of it, though it be an element of such magnitude, only sand? Have your | natural philosophers with their | knowledge of useless details anything to tell us, those men I mean who are | really endeavouring to measure | the sea with a wineglass, and such mighty works by their own conceptions? Or | shall I give the really scientific | explanation of it from Scripture concisely, and yet more satisfactorily and truly | | | than by the longest arguments? | He has fenced the face of the water with His command. This is the chain of fluid | nature. And how does He | bring upon it the Nautilus that inhabits the dry land (i.e., man) in a little vessel, and | with a little breeze (do you | not marvel at the sight of this—is not your mind astonished?), that earth and sea may | be bound together by | needs and commerce, and that things so widely separated by nature should be thus | brought together into one | for man? What are the first fountains of springs? Seek, O man, if you can trace out | or find any of these things. | And who was it who cleft the plains and the mountains for the rivers, and gave them an | unhindered course? And | how comes the marvel on the other side, that the Sea never overflows, nor the Rivers | cease to flow? And what | is the nourishing power of water, and what the difference therein; for some things | are irrigated from above, | and others drink from their roots, if I may luxuriate a little in my language when | speaking of the luxuriant | gifts of God.
XXVIII. And now, leaving the earth and the things of | earth, soar into the air | on the wings of thought, that our argument may advance in due path; and thence I will | take you up to heavenly | things, and to heaven itself, and things which are above heaven; for to that which is | beyond my discourse hesitates | to ascend, but still it shall ascend as far as may be. Who poured forth the air, that | great and abundant wealth, | not measured to men by their rank or fortunes; not restrained by boundaries; not | divided out according to people's | ages; but like the distribution of the Manna, Exodus 16:18 received in | sufficiency, and valued for | its equality of distribution; the chariot of the winged creation; the seat of the winds; | the moderator of the seasons; | the quickener of living things, or rather the preserver of natural life in the body; | in which bodies have | their being, and by which we speak; in which is the light and all that it shines upon, | and the sight which flows | through it? And mark, if you please, what follows. I cannot give to the air the whole | empire of all that is thought | to belong to the air. What are the storehouses of the winds? Job 37:9-10 What are | the treasuries of the snow? | Who, as Scripture has said, has begotten the drops of dew? Out of Whose womb | came the ice? And Who | binds the waters in the clouds, and, fixing part in the clouds (O marvel!) held by His | Word though its nature is | to flow, pours out the rest upon the face of the whole earth, and scatters it abroad | in due season, and in | just proportions, and neither suffers the whole substance of moisture to go out free | and uncontrolled (for sufficient | was the cleansing in the days of Noah; and He who cannot lie is not forgetful of | His own covenant);...nor | yet restrains it entirely that we should not again stand in need of an Elias 1 Kings 18:44 | to bring the drought to an | end. If He shall shut up heaven, it says, who shall open it? If He open the | floodgates, who shall shut | them up? Job 12:14 Who can bring an excess or withhold a sufficiency of rain, unless | he govern the Universe | by his own measures and balances? What scientific laws, pray, can you lay down | concerning thunder and lightning, | O you who thunder from the earth, and cannot shine with even little sparks | of truth? To what vapours | from earth will you attribute the creation of cloud, or is it due to some thickening of | the air, or pressure or crash | of clouds of excessive rarity, so as to make you think the pressure the cause of the | lightning, and the crash | that which makes the thunder? Or what compression of wind having no outlet will | account to you for the lightning | by its compression, and for the thunder by its bursting out? Now if you have | in your thought passed | through the air and all the things of air, reach with me to heaven and the | things of heaven. And | let faith lead us rather than reason, if at least you have learned the feebleness of the latter in | matters nearer to you, | and have known reason by knowing the things that are beyond reason, so as not to | be altogether on the earth | or of the earth, because you are ignorant even of your ignorance. XXIX. | | | Who spread the sky | around us, and set the stars in order? Or rather, first, can you tell me, of your own | knowledge of the things in | heaven, what are the sky and the stars; you who know not what lies at your very feet, | and cannot even take | the measure of yourself, and yet must busy yourself about what is above your nature, and | gape at the illimitable? | For, granted that you understand orbits and periods, and waxings and wanings, and | settings and risings, and | some degrees and minutes, and all the other things which make you so proud of your | wonderful knowledge; you | have not arrived at comprehension of the realities themselves, but only at an | observation of some movement, | which, when confirmed by longer practice, and drawing the observations of | many individuals into one | generalization, and thence deducing a law, has acquired the name of Science (just | as the lunar phenomena have | become generally known to our sight), being the basis of this knowledge. But if you | are very scientific on this | subject, and have a just claim to admiration, tell me what is the cause of this order and | this movement. How came | the sun to be a beacon-fire to the whole world, and to all eyes like the leader of some | chorus, concealing all the | rest of the stars by his brightness, more completely than some of them conceal | others. The proof of this | is that they shine against him, but he outshines them and does not even allow it to be | perceived that they rose | simultaneously with him, fair as a bridegroom, swift and great as a giant for I will not let | his praises be sung from any | other source than my own Scriptures— so mighty in strength that from one end to | | | the other of the world | he embraces all things in his heat, and there is nothing hid from the feeling thereof, but it | fills both every eye | with light, and every embodied creature with heat; warming, yet not burning, by the |

| gentleness of its temper, and the order of its movement, present to all, | and equally embracing all. | XXX. Have you considered the importance of the fact that a heathen writer speaks of the sun as | holding the same position | among material objects as God does among objects of thought? For the one gives light to the | eyes, as the Other does | to the mind; and is the most beautiful of the objects of sight, as God is of those of | | | thought. But who gave | him motion at first? And what is it which ever moves him in his circuit, though in his | nature stable and immovable, | truly unwearied, and the giver and sustainer of life, and all the rest of the titles | which the poets justly sing | of him, and never resting in his course or his benefits? How comes he to be the | creator of day when above | the earth, and of night when below it? Or whatever may be the right expression when | one contemplates the sun? | What are the mutual aggressions and concessions of day and night, and their | regular irregularities— to use |a somewhat strange expression? How comes he to be the maker and divider | of the seasons, that come | and depart in regular order, and as in a dance interweave with each other, or stand | apart by a law of love | on the one hand, and of order on the other, and mingle little by little, and steal on their | neighbour, just as nights | and days do, so as not to give us pain by their suddenness. This will be enough about | the sun. Do you know |the nature and phenomena of the Moon, and the measures and courses of light, and how it is | that the sun bears rule | over the day, and the moon presides over the night; and while She gives confidence to wild | beasts, He stirs Man | up to work, raising or lowering himself as may be most serviceable? Know you the bond | of Pleiades, or the fence |of Orion Job 38:31 as He who counts the number of the stars and calls them all by their | names? Know you the |differences of the glory 1 Corinthians 15:41 of each, and the order of their | movement, that I should | trust you, when by them you weave the web of human concerns, and arm the creature | | | against the Creator? | XXXI. What say you? Shall we pause here, after discussing nothing further than matter and | visible things, or, since the | Word knows the Tabernacle of Moses to be a figure of the whole creation— I mean the entire system | of things visible and invisible | — shall we pass the first veil, and stepping beyond the realm of sense, shall we | look into the Holy Place, | the Intellectual and Celestial creation? But not even this can we see in an incorporeal | way, though it is incorporeal, | since it is called— or is— Fire and Spirit. For He is said to make His Angels | spirits, and His Ministers |a flame of fire. ..though perhaps this making means preserving by that Word by | which they came into existence. | The Angel then is called spirit and fire; Spirit, as being a creature of the | intellectual sphere; Fire, as being | of a purifying nature; for I know that the same names belong to the First | Nature. But, relatively to us |at least, we must reckon the Angelic Nature incorporeal, or at any rate as nearly so as | possible. Do you see how we | get dizzy over this subject, and cannot advance to any point, unless it be as far as | this, that we know there | are Angels and Archangels, Thrones, Dominions, Princedoms, Powers, Splendours, | Ascents, Intelligent Powers or | Intelligencies, pure natures and unalloyed, immovable to evil, or scarcely | movable; ever circling in | chorus round the First Cause (or how should we sing their praises?) illuminated | thence with the purest Illumination, | or one in one degree and one in another, proportionally to their nature and | rank...so conformed to beauty |and moulded that they become secondary Lights, and can enlighten others by | | | the overflowings and largesses | of the First Light? Ministrants of God's Will, strong with both inborn and | imparted strength, traversing all | space, readily present to all at any place through their zeal for ministry and the | agility of their nature...different | individuals of them embracing different parts of the world, or appointed over | different districts of the Universe, | as He knows who ordered and distributed it all. Combining all things in | one, solely with a view | to the consent of the Creator of all things; Hymners of the Majesty of the Godhead, | eternally contemplating the Eternal | Glory, not that God may thereby gain an increase of glory, for nothing can be | added to that which is full | — to Him, who supplies good to all outside Himself but that there may never be a | cessation of blessings to | these first natures after God. If we have told these things as they deserve, it is by the | grace of the Trinity, and |of the one Godhead in Three Persons; but if less perfectly than we have desired, yet | even so our discourse has | gained its purpose. For this is what we were labouring to show, that even the secondary | natures surpass the power |of our intellect; much more then the First and (for I fear to say merely That which is | above all), the only Nature. | Third Theological Oration (Oration 29). The Third Theological Oration. On the Son. | I. This then is what | might be said to cut short our opponents' readiness to argue and their hastiness with its | consequent insecurity in all | matters, but above all in those discussions which relate to God. But since to | rebuke others is a matter | of no difficulty whatever, but a very easy thing, which any one who likes can do; | | | whereas to substitute one's |own belief for theirs is the part of a pious and intelligent man; let us, relying on the | Holy Ghost, Who among | them is dishonoured, but among us is adored, bring forth to the light our own | conceptions about the Godhead, | whatever these may be, like some noble and timely birth. Not that I have at other | times been silent; for on | this subject alone I am full of youthful strength and daring; but the fact is that under | present circumstances I am | even more bold to declare the truth, that I may not (to use the words of Scripture) by | drawing back fall into | the condemnation of being displeasing to God. And since every discourse is of a | twofold nature, the one | part establishing one's own, and the other overthrowing one's opponents' position; let us | first of all state our own | position, and then try to controvert that of our opponents—and both as briefly as | possible, so that our arguments | may be taken in at a glance (like those of the elementary treatises which they | have devised to deceive | simple or foolish persons), and that our thoughts may not be scattered by reason of the | length of the discourse, |like water which is not contained in a channel, but flows to waste over the open land. | II. The three most ancient |opinions concerning God are Anarchia, Polyarchia, and Monarchia. The first two are | the sport of the children | of Hellas, and may they continue to be so. For Anarchy is a thing without order; | and the Rule of Many |is factious, and thus anarchical, and thus disorderly. For both these tend to the same | thing, namely disorder; and |this to dissolution, for disorder is the first step to dissolution. | But Monarchy is that which | we hold in honour. It is, however, a Monarchy that is not limited to one Person, | for it is possible for Unity | if at variance with itself to come into a condition of plurality; but one which is | made of an equality of | Nature and a Union of mind, and an identity of motion, and a convergence of its elements | to unity— a thing which | is impossible to the created nature— so that though numerically distinct there is no | severance of Essence. Therefore |Unity having from all eternity arrived by motion at Duality, found its rest in | Trinity. This is what we | mean by Father and Son and Holy Ghost. The Father is the Begetter and the Emitter; | without passion of course, | and without reference to time, and not in a corporeal manner. The Son is the Begotten, | and the Holy Ghost the Emission; | for I know not how this could be expressed in terms altogether excluding | visible things. For we | shall not venture to speak of an overflow of goodness, as one of the Greek Philosophers | dared to say, as if it | were a bowl overflowing, and this in plain words in his Discourse on the First and Second | Causes. Let us not ever |look on this Generation as involuntary, like some natural overflow, hard to be | retained, and by no means | befitting our conception of Deity. Therefore let us confine ourselves within our | limits, and speak of the |Unbegotten and the Begotten and That which proceeds from the Father, as somewhere | God the Word Himself says. | III. When did these come into being? They are above all When. But, if I am to speak with something | more of boldness— | when the Father did. And when did the Father come into being. There never was a time when He | was not. And the | same thing is true of the Son and the Holy Ghost. Ask me again, and again I will answer you, | When was the Son begotten? | When the Father was not begotten. And when did the Holy Ghost proceed? When | the Son was, not proceeding | but, begotten— beyond the sphere of time, and above the grasp of reason; although | we cannot set forth | that which is above time, if we avoid as we desire any expression which conveys the idea of | time. For such expressions | as when and before and after and from the beginning are not timeless, however much | we may force them; | unless indeed we were to take the Æon, that interval which is coextensive with the eternal | things, and is not divided | or measured by any motion, or by the revolution of the sun, as time is measured. | How then are They not | alike unoriginate, if They are coeternal? Because They are from Him, though not after | | | Him. For that which | is unoriginate is eternal, but that which is eternal is not necessarily unoriginate, so long | as it may be referred | to the Father as its origin. Therefore in respect of Cause They are not unoriginate; but it is | evident that the Cause | is not necessarily prior to its effects, for the sun is not prior to its light. And yet They | are in some sense unoriginate, | in respect of time, even though you would scare simple minds with your | quibbles, for the Sources | of Time are not subject to time. IV. But how can this generation be passionless? | In that it is incorporeal. | For if corporeal generation involves passion, incorporeal generation excludes it. | And I will ask of you | in turn, How is He God if He is created? For that which is created is not God. I refrain from | reminding you that here | too is passion if we take the creation in a bodily sense, as time, desire, imagination, | thought, hope, pain, risk, | failure, success, all of which and more than all find a place in the creature, as is | evident to every one. | Nay, I marvel that you do not venture so far as to conceive of marriages and times of | pregnancy, and dangers of | miscarriage, as if the Father could not have begotten at all if He had not begotten | thus; or again, that | you did not count up the modes of generation of birds and beasts and fishes, and bring | under some one of them the | Divine and Ineffable Generation, or even eliminate the Son out of your new | hypothesis. And you cannot | even see this, that as His Generation according to the flesh differs from all others | (for where among men do | you know of a Virgin Mother?), so does He differ also in His spiritual | | | Generation; or rather He, | Whose Existence is not the same as ours, differs from us also in His Generation. | V. Who then is that Father | Who had no beginning? One Whose very Existence had no beginning; for one whose | existence had a beginning | must also have begun to be a Father. He did not then become a Father after He began | to be, for His being had | no beginning. And He is Father in the absolute sense, for He is not also Son; just as the | Son is Son in the absolute | sense, because He is not also Father. These names do not belong to us in the absolute | sense, because we are both, | and not one more than the other; and we are of both, and not of one only; and so | we are divided, and by | degrees become men, and perhaps not even men, and such as we did not desire, leaving and | being left, so that only | the relations remain, without the underlying facts. But, the objector says, the very | form of the expression He begot | and He was begotten, brings in the idea of a beginning of generation. But what if you do not use this | expression, but say, He | had been begotten from the beginning so as readily to evade your far-fetched and | time-loving objections? |Will you bring Scripture against us, as if we were forging something contrary to Scripture | and to the truth? Why, | every one knows that in practice we very often find tenses interchanged when time is | spoken of; and especially |is this the custom of Holy Scripture, not only in respect of the past tense, and of | the present; but even of | the future, as for instance Why did the heathen rage? when they had not yet raged and | they shall cross over the river | on foot, where the meaning is they did cross over. It would be a long task to| reckon up all the expressions | of this kind which students have noticed. VI. So much for this point. | What is their next objection, how |full of contentiousness and impudence? He, they say, either voluntarily begot the Son, or else | | | involuntarily. Next, as they | think, they bind us on both sides with cords; these however are not strong, but very | weak. For, they say, | if it was involuntarily He was under the sway of some one, and who exercised this sway? And | how is He, over whom | it is exercised, God? But if voluntarily, the Son is a Son of Will; how then is He of | the Father?— and they |thus invent a new sort of Mother for him—the Will,— in place of the Father. There is one | good point which they | may allege about this argument of theirs; namely, that they desert Passion, and take refuge| in Will. For Will is not Passion. | Secondly, let us look at the strength of their argument. And it were best to wrestle with them at first | at close quarters. You | yourself, who so recklessly assert whatever takes your fancy; were you begotten voluntarily or | involuntarily by your father? | If involuntarily, then he was under some tyrant's sway (O terrible violence!) and | who was the tyrant? | You will hardly say it was nature,— for nature is tolerant of chastity. If it was voluntarily, | then by a few syllables |your father is done away with, for you are shown to be the son of Will, and not of your | father. But I pass to | the relation between God and the creature, and I put your own question to your own| wisdom. Did God create | all things voluntarily or under compulsion? If under compulsion, here also is the | tyranny, and one who | played the tyrant; if voluntarily, the creatures also are deprived of their God, and you | before the rest, who | invent such arguments and tricks of logic. For a partition is set up between the Creator and | the creatures in the shape |of Will. And yet I think that the Person who wills is distinct from the Act of willing; | | | He who begets from the Act | of begetting; the Speaker from the speech, or else we are all very stupid. On the | one side we have the mover, |and on the other that which is, so to speak, the motion. Thus the thing willed is not | the child of will, for |it does not always result therefrom; nor is that which is begotten the child of generation, nor | that which is heard | the child of speech, but of the Person who willed, or begot, or spoke. But the things of God | are beyond all this, | for with Him perhaps the Will to beget is generation, and there is no intermediate action | (if we may accept this |altogether, and not rather consider generation superior to will). VII. | Will you then let me play | a little upon this word Father, for your example encourages me to be so bold? | The Father is God either | willingly or unwillingly; and how will you escape from your own excessive | acuteness? If willingly, when | did He begin to will? It could not have been before He began to be, for there was | nothing prior to Him. Or | is one part of Him Will and another the object of Will? If so, He is divisible. So the | question arises, as the result | of your argument, whether He Himself is not the Child of Will. And if unwillingly, | what compelled Him | to exist, and how is He God if He was compelled— and that to nothing less than to be | God? How then was He | begotten, says my opponent. How was He created, if as you say, He was created? For | this is a part of the same | difficulty. Perhaps you would say, By Will and Word. You have not yet solved the | whole difficulty; for it | yet remains for you to show how Will and Word gained the power of action. For man was | not created in this way. | VIII. How then was He begotten? This Generation would have been no great thing, if you could have | | | comprehended it who have | no real knowledge even of your own generation, or at least who comprehend very | little of it, and of that little | you are ashamed to speak; and then do you think you know the whole? You will | have to undergo much labour | before you discover the laws of composition, formation, manifestation, and the | bond whereby soul is united | to body—mind to soul, and reason to mind; and movement, increase, assimilation of | food, sense, memory, recollection, |and all the rest of the parts of which you are compounded; and which of them | belongs to the soul and body | together, and which to each independently of the other, and which is received from | each other. For those | parts whose maturity comes later, yet received their laws at the time of conception. Tell me | what these laws are? | And do not even then venture to speculate on the Generation of God; for that would be | unsafe. For even if | you knew all about your own, yet you do not by any means know about God's. And if you do | not understand your own, | how can you know about God's? For in proportion as God is harder to trace out | than man, so is the heavenly |Generation harder to comprehend than your own. But if you assert that | because you cannot comprehend | it, therefore He cannot have been begotten, it will be time for you to strike out | many existing things which | you cannot comprehend; and first of all God Himself. For you cannot say what He is, | even if you are very reckless, | and excessively proud of your intelligence. First, cast away your notions of flow | and divisions and sections, | and your conceptions of immaterial as if it were material birth, and then you may | | | perhaps worthily conceive | of the Divine Generation. How was He begotten?— I repeat the question in | indignation. The Begetting of God | must be honoured by silence. It is a great thing for you to learn that He was | begotten. But the manner | of His generation we will not admit that even Angels can conceive, much less you. | Shall I tell you how it was? | It was in a manner known to the Father Who begot, and to the Son Who was | begotten. Anything more than |this is hidden by a cloud, and escapes your dim sight. IX. | Well, but the Father | begot a Son who either was or was not in existence. What utter nonsense! This is a | question which applies to | you or me, who on the one hand were in existence, as for instance Levi in the loins | of Abraham; Hebrews 7:10 | and on the other hand came into existence; and so in some sense we are partly of | what existed, and partly |of what was nonexistent; whereas the contrary is the case with the original matter, | which was certainly created | out of what was non-existent, notwithstanding that some pretend that it is | unbegotten. But in this | case to be begotten, even from the beginning, is concurrent with to be. On what then | will you base this captious | question? For what is older than that which is from the beginning, if we may place |there the previous existence | or non-existence of the Son? In either case we destroy its claim to be the | Beginning. Or perhaps you will |say, if we were to ask you whether the Father was of existent or non-existent | substance, that he is twofold, | partly pre-existing, partly existing; or that His case is the same with that of the | | | Son; that is, that He was | created out of non-existing matter, because of your ridiculous questions and your | houses of sand, which |cannot stand against the merest ripple. I do not admit either solution, and I | declare that your question contains | an absurdity, and not a difficulty to answer. If however you think, in accordance with your | dialectic assumptions, that | one or other of these alternatives must necessarily be true in every case, let me | ask you one little question: | Is time in time, or is it not in time? If it is contained in time, then in what time, and | what is it but that time, | and how does it contain it? But if it is not contained in time, what is that surpassing | wisdom which can conceive | of a time which is timeless? Now, in regard to this expression, I am now telling a lie, | admit one of these alternatives, | either that it is true, or that it is a falsehood, without qualification (for we | cannot admit that it is both). | But this cannot be. For necessarily he either is lying, and so is telling the truth, | or else he is telling the truth, | and so is lying. What wonder is it then that, as in this case contraries are true, | so in that case they should | both be untrue, and so your clever puzzle prove mere foolishness? Solve me one | more riddle. Were you present |at your own generation, and are you now present to yourself, or is neither the | case? If you were and |are present, who were you, and with whom are you present? And how did your single | self become thus both subject | and object? But if neither of the above is the case, how did you get separated from | yourself, and what is the | cause of this disjoining? But, you will say, it is stupid to make a fuss about the | | | question whether or no | a single individual is present to himself; for the expression is not used of oneself but of | others. Well, you may be | certain that it is even more stupid to discuss the question whether That which was | begotten from the beginning | existed before its generation or not. For such a question arises only as to | matter divisible by time. | X. But they say, The Unbegotten and the Begotten are not the same; and if this is so, neither is the | Son the same as the Father. | It is clear, without saying so, that this line of argument manifestly excludes either the Son or | the Father from the Godhead. | For if to be Unbegotten is the Essence of God, to be begotten is not that Essence; | if the opposite is the case, | the Unbegotten is excluded. What argument can contradict this? Choose then | whichever blasphemy you | prefer, my good inventor of a new theology, if indeed you are anxious at all costs to | embrace a blasphemy. In | the next place, in what sense do you assert that the Unbegotten and the Begotten are not | the same? If you mean | that the Uncreated and the created are not the same, I agree with you; for certainly the | Unoriginate and the created | are not of the same nature. But if you say that He That begot and That which is | begotten are not the same, |the statement is inaccurate. For it is in fact a necessary truth that they are the same. | For the nature of the relation | of Father to Child is this, that the offspring is of the same nature with the parent. | Or we may argue thus again. | What do you mean by Unbegotten and Begotten, for if you mean the simple | fact of being unbegotten | or begotten, these are not the same; but if you mean Those to Whom these terms apply, | | | how are They not the same? | For example, Wisdom and Unwisdom are not the same in themselves, but yet both | are attributes of man, | who is the same; and they mark not a difference of essence, but one external to the | essence. Are immortality | and innocence and immutability also the essence of God? If so God has | many essences and not one; | or Deity is a compound of these. For He cannot be all these without composition, if | they be essences. XI. | They do not however assert this, for these qualities are common also to other beings. But God's | Essence is that which belongs | to God alone, and is proper to Him. But they, who consider matter and form to be | unbegotten, would not allow | that to be unbegotten is the property of God alone (for we must cast away even | further the darkness of | the Manichæans). But suppose that it is the property of God alone. What of Adam? Was | he not alone the direct | creature of God? Yes, you will say. Was he then the only human being? By no means. | And why, but because | humanity does not consist in direct creation? For that which is begotten is also | human. Just so neither is | He Who is Unbegotten alone God, though He alone is Father. But grant that He Who | is Begotten is God; for | He is of God, as you must allow, even though you cling to your Unbegotten. Then how do | you describe the Essence | of God? Not by declaring what it is, but by rejecting what it is not. For your word | signifies that He is not | begotten; it does not present to you what is the real nature or condition of that which | has no generation. What |then is the Essence of God? It is for your infatuation to define this, since you are so | | | anxious about His Generation | too; but to us it will be a very great thing, if ever, even in the future, we learn this, | when this darkness and | dulness is done away for us, as He has promised Who cannot lie. This then may be the | thought and hope of those | who are purifying themselves with a view to this. Thus much we for our part will be | bold to say, that if it | is a great thing for the Father to be Unoriginate, it is no less a thing for the Son to have been | Begotten of such a Father. | For not only would He share the glory of the Unoriginate, since he is of the | Unoriginate, but he has |the added glory of His Generation, a thing so great and august in the eyes of all | those who are not altogether | grovelling and material in mind. XII. But, they say, if the Son is the Same as the Father | in respect of Essence, | then if the Father is unbegotten, the Son must be so likewise. Quite so— if the Essence of | God consists in being | unbegotten; and so He would be a strange mixture, begottenly unbegotten. If, however, the | difference is outside the | Essence, how can you be so certain in speaking of this? Are you also your father's | father, so as in no respect | to fall short of your father, since you are the same with him in essence? Is it not | evident that our enquiry | into the Nature of the Essence of God, if we make it, will leave Personality absolutely | unaffected? But that Unbegotten | is not a synonym of God is proved thus. If it were so, it would be necessary | that since God is a relative | term, Unbegotten should be so likewise; or that since Unbegotten is an absolute | term, so must God be....God | of no one. For words which are absolutely identical are similarly applied. But the | word Unbegotten is not | used relatively. For to what is it relative? And of what things is God the God? Why, of all | things. How then can God | and Unbegotten be identical terms? And again, since Begotten and Unbegotten are | contradictories, like possession and | deprivation, it would follow that contradictory essences would co | exist, which is impossible. | Or again, since possessions are prior to deprivations, and the latter are destructive of | the former, not only must | the Essence of the Son be prior to that of the Father, but it must be destroyed by | the Father, on your hypothesis. | XIII. What now remains of their invincible arguments? Perhaps the last they will take refuge in is this. | If God has never ceased | to beget, the Generation is imperfect; and when will He cease? But if He has ceased, then He | must have begun. Thus | again these carnal minds bring forward carnal arguments. Whether He is eternally | begotten or not, I do | not yet say, until I have looked into the statement, Before all the hills He begets Me, | Proverbs 8:25 more accurately. | But I cannot see the necessity of their conclusion. For if, as they say, | everything that is to | come to an end had also a beginning, then surely that which has no end had no | beginning. What then will | they decide concerning the soul, or the Angelic nature? If it had a beginning, it will | also have an end; and | if it has no end, it is evident that according to them it had no beginning. But the truth is | that it had a beginning, |and will never have an end. Their assertion, then, that which will have an end had also a | beginning, is untrue. Our | position, however, is, that as in the case of a horse, or an ox, or a man, the same | definition applies to all | the individuals of the same species, and whatever shares the definition has also a | right to the Name; so in the |very same way there is One Essence of God, and One Nature, and One Name; | although in accordance with |a distinction in our thoughts we use distinct Names and that whatever is | properly called by this |Name really is God; and what He is in Nature, That He is truly called— if at least we are | to hold that Truth is | a matter not of names but of realities. But our opponents, as if they were afraid of | leaving any stone unturned | to subvert the Truth, acknowledge indeed that the Son is God when they are | compelled to do so by | arguments and evidences; but they only mean that He is God in an ambiguous sense, and | that He only shares the Name. | this objection against them, What do you mean to say then? That the Son is not | | | XIV. And when we advance | properly God, just as a picture of an animal is not properly an animal? And if not properly God, | in what sense is He | God at all? They reply, Why should not these terms be ambiguous, and in both cases be used in a | proper sense? And they | will give us such instances as the land-dog and the dogfish; where the word Dog is | ambiguous, and yet in |both cases is properly used, for there is such a species among the ambiguously named, or | any other case in which | the same appellative is used for two things of different nature. But, my good friend, in | this case, when you include | two natures under the same name, you do not assert that either is better than the | other, or that the one | is prior and the other posterior, or that one is in a greater degree and the other in a lesser | that which is predicated | of them both, for there is no connecting link which forces this necessity upon them. | One is not a dog more | than the other, and one less so; either the dogfish more than the land-dog, or the land | dog than the dogfish. | Why should they be, or on what principle? But the community of name is here between | things of equal value, | though of different nature. But in the case of which we are speaking, you couple the Name | of God with adorable | Majesty, and make It surpass every essence and nature (an attribute of God alone), and then | you ascribe this Name | to the Father, while you deprive the Son of it, and make Him subject to the Father, and | give Him only a secondary |honour and worship; and even if in words you bestow on Him one which is Equal, | yet in practice you cut | off His Deity, and pass malignantly from a use of the same Name implying an | | | exact equality, to one which | connects things which are not equal. And so the pictured and the living man are in | your mouth an apter | illustration of the relations of Deity than the dogs which I instanced. Or else you must | concede to both an equal | dignity of nature as well as a common name— even though you introduced these | natures into your argument | as different; and thus you destroy the analogy of your dogs, which you invented as | an instance of inequality. | For what is the force of your instance of ambiguity, if those whom you distinguish are | not equal in honour? | For it was not to prove an equality but an inequality that you took refuge in your dogs. How | could anybody be more | clearly convicted of fighting both against his own arguments, and against the Deity? | XV. And if, when we | admit that in respect of being the Cause the Father is greater than the Son, they should | assume the premiss that | He is the Cause by Nature, and then deduce the conclusion that He is greater by Nature | also, it is difficult to say | whether they mislead most themselves or those with whom they are arguing. For it | does not absolutely follow | that all that is predicated of a class can also be predicated of all the individuals | composing it; for the different |particulars may belong to different individuals. For what hinders me, if I assume | the same premiss, namely, | that the Father is greater by Nature, and then add this other, Yet not by nature in | every respect greater nor | yet Father— from concluding, Therefore the Greater is not in every respect greater, nor | the Father in every respect | Father? Or, if you prefer it, let us put it in this way: God is an Essence: But an | Essence is not in every | case God; and draw the conclusion for yourself— Therefore God is not in every | case God. I think the | fallacy here is the arguing from a conditioned to an unconditioned use of a term, to use | | | the technical expression of |the logicians. For while we assign this word Greater to His Nature viewed as a | Cause, they infer it of | His Nature viewed in itself. It is just as if when we said that such a one was a dead man | they were to infer simply | that he was a Man. XVI. How shall we pass over the following point, which | is no less amazing than the rest? | Father, they say, is a name either of an essence or of an Action, thinking to | bind us down on both sides. | If we say that it is a name of an essence, they will say that we agree with them that the | Son is of another Essence, | since there is but one Essence of God, and this, according to them, is | preoccupied by the Father. | On the other hand, if we say that it is the name of an Action, we shall be supposed to | acknowledge plainly that | the Son is created and not begotten. For where there is an Agent there must also be | an Effect. And they will | say they wonder how that which is made can be identical with That which made it. I | should myself have been | frightened with your distinction, if it had been necessary to accept one or | other of the alternatives, | and not rather put both aside, and state a third and truer one, namely, that Father is not | a name either of an | essence or of an action, most clever sirs. But it is the name of the Relation in which the | Father stands to the Son, | and the Son to the Father. For as with us these names make known a genuine and | intimate relation, so, in | the case before us too, they denote an identity of nature between Him That is | begotten and Him That | begets. But let us concede to you that Father is a name of essence, it will still bring in the | | | idea of Son, and will | not make it of a different nature, according to common ideas and the force of these names. | Let it be, if it so please you, | the name of an action; you will not defeat us in this way either. The Homoousion | would be indeed the | result of this action, or otherwise the conception of an action in this matter would be | absurd. You see then how, | even though you try to fight unfairly, we avoid your sophistries. But now, since we | have ascertained how invincible | you are in your arguments and sophistries, let us look at your strength in | the Oracles of God, | if perchance you may choose to persuade us out of them. XVII. For we have | learned to believe in and to | teach the Deity of the Son from their great and lofty utterances. | And what utterances are these? | These: God— The Word— He That Was In The Beginning and With The | Beginning, and The Beginning. |In the Beginning was The Word, and the Word was with God, and the Word | was God, John 1:1 and | With You is the Beginning, and He who calls her The Beginning from generations. Isaiah | 41:4 Then the Son is Only | begotten: The only begotten Son which is in the bosom of the Father, it says, He has | declared Him. John 1:18 The Way, | the Truth, the Life, the Light. I am the Way, the Truth, and the Life; and I am | the Light of the World. | Wisdom and Power, Christ, the Wisdom of God, and the Power of God. 1 Corinthians | 1:24 The Effulgence, | the Impress, the Image, the Seal; Who being the Effulgence of His glory and the Impress | of His Essence, and the Image | of His Goodness, Wisdom 7:26 and Him has God the Father sealed. John 6:27 | | | Lord, King, He That Is, The |Almighty. The Lord rained down fire from the Lord; Genesis 19:24 and A sceptre of | righteousness is the sceptre | of Your Kingdom; and Which is and was and is to come, the Almighty | Revelation 1:8 — all which |are clearly spoken of the Son, with all the other passages of the same force, none | of which is an afterthought, | or added later to the Son or the Spirit, any more than to the Father Himself. For | Their Perfection is not | affected by additions. There never was a time when He was without the Word, or when He | was not the Father, or when | He was not true, or not wise, or not powerful, or devoid of life, or of splendour, or of goodness. | But in opposition to all | these, do you reckon up for me the expressions which make for your ignorant arrogance, | such as My God and your God, | or greater, or created, or made, or sanctified; Add, if you like, Servant Philippians | 2:7 and Obedient Philippians 2:8 | and Gave John 1:12 and Learnt, Hebrews 5:8 and was commanded, was sent, | can do nothing of Himself, | either say, or judge, or give, or will. And further these—His ignorance, Mark 13:32 | subjection, 1 Corinthians 15:28 | prayer, Luke 6:12 asking, John 14:16 increase, Luke 2:52 being made | perfect. And if you like | even more humble than these; such as speak of His sleeping, hungering, being in an | agony, Luke 22:44 and | fearing; Hebrews 5:7 or perhaps you would make even His Cross and Death a matter of | reproach to Him. His | Resurrection and Ascension I fancy you will leave to me, for in these is found something to | support our position. | A good many other things too you might pick up, if you desire to put together that | | | equivocal and intruded god |of yours, Who to us is True God, and equal to the Father. For every one of these | points, taken separately, | may very easily, if we go through them one by one, be explained to you in the | most reverent sense, and | the stumbling-block of the letter be cleaned away— that is, if your stumbling at it | be honest, and not wilfully |malicious. To give you the explanation in one sentence. What is lofty you are to | apply to the Godhead, | and to that Nature in Him which is superior to sufferings and incorporeal; but all that is | lowly to the composite | condition of Him who for your sakes made Himself of no reputation and was Incarnate | — yes, for it is no |worse thing to say, was made Man, and afterwards was also exalted. The result will be that | you will abandon these | carnal and grovelling doctrines, and learn to be more sublime, and to ascend with His | Godhead, and you will not | remain permanently among the things of sight, but will rise up with Him into the | world of thought, and | come to know which passages refer to His Nature, and which to His assumption of Human Nature. | XIX. For He Whom you | now treat with contempt was once above you. He Who is now Man was once the | Uncompounded. What He was | He continued to be; what He was not He took to Himself. In the beginning He was, |uncaused; for what is the | Cause of God? But afterwards for a cause He was born. And that cause was that you | might be saved, who insult | Him and despise His Godhead, because of this, that He took upon Him your | denser nature, having converse | with Flesh by means of Mind. While His inferior Nature, the Humanity, became | | | God, because it was united | to God, and became One Person because the Higher Nature prevailed in order that | I too might be made God | so far as He is made Man. He was born— but He had been begotten: He was born of a | woman— but she was a | Virgin. The first is human, the second Divine. In His Human nature He had no Father, | but also in His Divine Nature |no Mother. Both these belong to Godhead. He dwelt in the womb— but He was | recognized by the Prophet, | himself still in the womb, leaping before the Word, for Whose sake He came into | being. He was wrapped | in swaddling clothes Luke 2:41 — but He took off the swathing bands of the grave by | His rising again. He was | laid in a manger— but He was glorified by Angels, and proclaimed by a star, and | worshipped by the Magi. | Why are you offended by that which is presented to your sight, because you will not | look at that which is |presented to your mind? He was driven into exile into Egypt— but He drove away the | Egyptian idols. He had | no form nor comeliness in the eyes of the Jews Isaiah 53:2 — but to David He is fairer | than the children of men. | And on the Mountain He was bright as the lightning, and became more luminous than | the sun, Matthew 17:2 | initiating us into the mystery of the future. XX. He was baptized as Man— but | He remitted sins as God — not | because He needed purificatory rites Himself, but that He might sanctify the element of water. | He was tempted as Man, | but He conquered as God; yea, He bids us be of good cheer, for He has overcome the | world. John 16:33 He | hungered— but He fed thousands; yea, He is the Bread that gives life, and That is of | | | heaven. He thirsted— but | He cried, If any man thirst, let him come unto Me and drink. Yea, He promised that | fountains should flow from | them that believe. He was wearied, but He is the Rest of them that are weary and | heavy laden. Matthew 11:28 | He was heavy with sleep, but He walked lightly over the sea. He rebuked the | winds, He made Peter | light as he began to sink. He pays tribute, but it is out of a fish; yea, He is the King of | those who demanded it. John 19:19 | He is called a Samaritan and a demoniac; — but He saves him that | came down from Jerusalem | and fell among thieves; the demons acknowledge Him, and He drives out demons | and sinks in the sea | legions of foul spirits, Luke 8:28-33 and sees the Prince of the demons falling like lightning. | He is stoned, but is not taken. | He prays, but He hears prayer. He weeps, but He causes tears to cease. He asks | where Lazarus was laid, | for He was Man; but He raises Lazarus, for He was God. John 11:43 He is sold, and | very cheap, for it is only | for thirty pieces of silver; Matthew 26:15 but He redeems the world, and that at a | great price, for the Price |was His own blood. 1 Peter 1:19 As a sheep He is led to the slaughter, Isaiah 53:7 | but He is the Shepherd of Israel, | and now of the whole world also. As a Lamb He is silent, yet He is the Word, | and is proclaimed by the | Voice of one crying in the wilderness. John 1:23 He is bruised and wounded, but | He heals every disease and |every infirmity. Isaiah 53:23 He is lifted up and nailed to the Tree, but by the Tree of | Life He restores us; yea, | He saves even the Robber crucified with Him; Luke 23:43 yea, He wrapped the | | | visible world in darkness. |He is given vinegar to drink mingled with gall. Who? He who turned the water into | wine John 2:1-11, who |is the destroyer of the bitter taste, who is Sweetness and altogether desire. Song of | Songs 5:16 He lays down |His life, but He has power to take it again; John 10:18 and the veil is rent, for the | mysterious doors of Heaven | are opened; the rocks are cleft, the dead arise. Matthew 27:51 He dies, but He | gives life, and by His | death destroys death. He is buried, but He rises again; He goes down into Hell, but He | brings up the souls; | He ascends to Heaven, and shall come again to judge the quick and the dead, and to put | to the test such words | as yours. If the one give you a starting point for your error, let the others put an end to it. | XXI. This, then, is our | reply to those who would puzzle us; not given willingly indeed (for light talk and | contradictions of words are | not agreeable to the faithful, and one Adversary is enough for us), but of necessity, for | the sake of our assailants | (for medicines exist because of diseases), that they may be led to see that they are not | all-wise nor invincible | in those superfluous arguments which make void the Gospel. For when we leave off | believing, and protect ourselves | by mere strength of argument, and destroy the claim which the Spirit has | upon our faith by questionings, | and then our argument is not strong enough for the importance of the subject (and | this must necessarily be the | case, since it is put in motion by an organ of so little power as is our mind), | what is the result? |The weakness of the argument appears to belong to the mystery, and thus elegance of | | | language makes void the | Cross, as Paul also thought. 1 Corinthians 1:17 For faith is that which completes our | argument. But may He | who proclaims unions and looses those that are bound, and who puts into our minds to | solve the knots of their | unnatural dogmas, if it may be, change these men and make them faithful instead of | rhetoricians, Christians instead of | that which they now are called. This indeed we entreat and beg for Christ's | sake. Be reconciled to God, 2 | Corinthians 5:20 and quench not the Spirit; 1 Thessalonians 5:19 or rather, | may Christ be reconciled to you, | and may the Spirit enlighten you, though so late. But if you are too fond of | your quarrel, we at any rate | will hold fast to the Trinity, and by the Trinity may we be saved, remaining pure and | without offense, until the more | perfect showing forth of that which we desire, in Him, Christ our Lord, to Whom | but it is in My Name. | | be the glory for ever. Amen. | Fourth Theological Oration (Oration 30). The Second Concerning the Son. | I. Since I have by the power | of the Spirit sufficiently overthrown the subtleties and intricacies of the | arguments, and already solved | in the mass the objections and oppositions drawn from Holy Scripture, with which | these sacrilegious robbers | of the Bible and thieves of the sense of its contents draw over the multitude to their | side, and confuse the way | of truth; and that not without clearness, as I believe all candid persons will say; | attributing to the Deity | the higher and diviner expressions, and the lower and more human to Him Who | for us men was the Second | Adam, and was God made capable of suffering to strive against sin; yet we have not | yet gone through the passages | in detail, because of the haste of our argument. But since you demand of us a | brief explanation of each | of them, that you may not be carried away by the plausibilities of their arguments, we | will therefore state the | explanations summarily, dividing them into numbers for the sake of carrying them more easily in mind. | II. In their eyes the | following is only too ready to hand "The Lord created me at the beginning of His ways with | He leaves out the I will ask, | | a view to His works." | How shall we meet this? Shall we bring an accusation against Solomon, or reject his | former words because of his | fall in after-life? Shall we say that the words are those of Wisdom herself, as it | were of Knowledge and the | Creator-word, in accordance with which all things were made? For Scripture often | personifies many even lifeless | objects; as for instance, "The Sea said" so and so; and, "The Depth says, It is not | in me;" and "The Heavens | declare the glory of God;" and again a command is given to the Sword; and the | Mountains and Hills are | asked the reason of their skipping. We do not allege any of these, though some of | our predecessors used them | as powerful arguments. But let us grant that the expression is used of our Saviour | Himself, the true Wisdom. | Let us consider one small point together. What among all things that exist is | unoriginate? The Godhead. | For no one can tell the origin of God, that otherwise would be older than God. But | what is the cause of the | Manhood, which for our sake God assumed? It was surely our Salvation. What else | could it be? Since then |we find here clearly both the Created and the Begetteth Me, the argument is simple. | Whatever we find joined | with a cause we are to refer to the Manhood, but all that is absolute and unoriginate we | are to reckon to the | account of His Godhead. Well, then, is not this "Created" said in connection with a cause? He | created Me, it so says, | as the beginning of His ways, with a view to his works. Now, the Works of His Hands | are verity and judgment; | for whose sake He was anointed with Godhead;; for this anointing is of the Manhood; | but the "He begets Me" is | not connected with a cause; or it is for you to show the adjunct. What argument then| will disprove that Wisdom | is called a creature, in connection with the lower generation, but Begotten in | | | respect of the first and more | incomprehensible? III. Next is the fact of His being called Servant and| serving many well, and | that it is a great thing for Him to be called the Child of God. For in truth He was in | servitude to flesh and | to birth and to the conditions of our life with a view to our liberation, and to that of all | those whom He has saved, | who were in bondage under sin. What greater destiny can befall man's humility than | that he should be intermingled |with God, and by this intermingling should be deified, and that we should be | so visited by the Dayspring | from on high, that even that Holy Thing that should be born should be called the Son | of the Highest, and that | there should be bestowed upon Him a Name which is above every name? And what else | can this be than God? | and that every knee should bow to Him That was made of no reputation for us, and That | mingled the Form of God | with the form of a servant, and that all the House of Israel should know that God has | made Him both Lord and Christ? | For all this was done by the action of the Begotten, and by the good pleasure | of Him That begot Him. | IV. Well, what is the second of their great irresistible passages? "He must reign," till such and such a time ... | and "be received by | heaven until the time of restitution," and "have the seat at the Right Hand until the overthrow | of His enemies." But | after this? Must He cease to be King, or be removed from Heaven? Why, who shall make | Him cease, or for what cause? | What a bold and very anarchical interpreter you are; and yet you have heard | that Of His Kingdom there | shall be no end. Your mistake arises from not understanding that Until is not | | | always exclusive of that | which comes after, but asserts up to that time, without denying what comes after it. To | take a single instance-how | else would you understand, "Lo, I am with you always, even unto the end of the | world?" Does it mean that | He will no longer be so afterwards. And for what reason? But this is not the only | cause of your error; | you also fail to distinguish between the things that are signified. He is said to reign in one | sense as the Almighty King, | both of the willing and the unwilling; but in another as producing in us submission, | and placing us under | His Kingship as willingly acknowledging His Sovereignty. Of His Kingdom, | considered in the former | sense, there shall be no end. But in the second sense, what end will there be? His | taking us as His servants, | on our entrance into a state of salvation. For what need is there to Work Submission in | us when we have already | submitted? After which He arises to judge the earth, and to separate the saved from | the lost. After that He | is to stand as God in the midst of gods, that is, of the saved, distinguishing and deciding | of what honour and of | what mansion each is worthy. V. Take, in the next place, the subjection by which you | subject the Son to the | Father. What, you say, is He not now subject, or must He, if He is God, be subject to | God? You are fashioning | your argument as if it concerned some robber, or some hostile deity. But look | at it in this manner: | that as for my sake He was called a curse, Who destroyed my curse; and sin, who takes away | the sin of the world; | and became a new Adam to take the place of the old, just so He makes my disobedience His | own as Head of the whole | body. As long then as I am disobedient and rebellious, both by denial of God and | by my passions, so long | Christ also is called disobedient on my account. But when all things shall be subdued | | | unto Him on the one | hand by acknowledgment of Him, and on the other by a reformation, then He Himself also | will have fulfilled His | submission, bringing me whom He has saved to God. For this, according to my view, is | the subjection of Christ; |namely, the fulfilling of the Father's Will. But as the Son subjects all to the Father, | so does the Father to the Son; | the One by His Work, the Other by His good pleasure, as we have already said. | And thus He Who subjects | presents to God that which he has subjected, making our condition His own. Of the | same kind, it appears to me, | is the expression, "My God, My God, why hast Thou forsaken Me?" It was not He | who was forsaken either | by the Father, or by His own Godhead, as some have thought, as if It were afraid of | the Passion, and therefore | withdrew Itself from Him in His Sufferings (for who compelled Him either to be born | on earth at all, or to be | lifted up on the Cross?) But as I said, He was in His own Person representing us. For we | were the forsaken and despised | before, but now by the Sufferings of Him Who could not suffer, we were taken | up and saved. Similarly, | He makes His own our folly and our transgressions; and says what follows in the Psalm, | for it is very evident that | the Twenty-first Psalm refers to Christ. VI. The same consideration applies to | another passage, "He learnt | obedience by the things which He suffered," and to His "strong crying and tears," and His | "Entreaties," and His "being | heard," and His" Reverence," all of which He wonderfully wrought out, | like a drama whose plot |was devised on our behalf. For in His character of the Word He was neither obedient nor | | | disobedient. For such expressions | belong to servants, and inferiors, and the one applies to the better sort of | them, while the other |belongs to those who deserve punishment. But, in the character of the Form of a | Servant, He condescends to |His fellow servants, nay, to His servants, and takes upon Him a strange form, bearing | all me and mine in | Himself, that in Himself He may exhaust the bad, as fire does wax, or as the sun does the | mists of earth; and that | I may partake of His nature by the blending. Thus He honours obedience by His action, | and proves it experimentally | by His Passion. For to possess the disposition is not enough, just as it would | not be enough for us, | unless we also proved it by our acts; for action is the proof of disposition. | And perhaps it would | not be wrong to assume this also, that by the art of His love for man He gauges our | obedience, and measures all |by comparison with His own Sufferings, so that He may know our condition by | His own, and how much |is demanded of us, and how much we yield, taking into the account, along with our | environment, our weakness also | For if the Light shining through the veil upon the darkness, that is upon this life, | was persecuted by the other | darkness (I mean, the Evil One and the Tempter), how much more will the darkness | be persecuted, as being weaker | than it? And what marvel is it, that though He entirely escaped, we have been, at | any rate in part, overtaken? | For it is a more wonderful thing that He should have been chased than that we | should have been captured;- | at least to the minds of all who reason aright on the subject. I will add yet another | | | passage to those I have | mentioned, because I think that it clearly tends to the same sense. I mean "In that He has | suffered being tempted, He |is able to succour them that are tempted." But God will be all in all in the time of | restitution; not in the sense | that the Father alone will Be; and the Son be wholly resolved into Him, like a | torch into a great pyre, | from which it was reft away for a little space, and then put back (for I would not have even | the Sabellians injured by | such an expression); but the entire Godheadwhen we shall be no longer divided (as | we now are by movements | and passions), and containing nothing at all of God, or very little, but shall be entirely like. | VII. As your third point | you count the Word Greater; and as your fourth, To My God and your God. And indeed, if | He had been called greater, | and the word equal had not occurred, this might perhaps have been a point in their | favour. But if we find | both words clearly used what will these gentlemen have to say? How will it strengthen their | argument? How will they | reconcile the irreconcilable? For that the same thing should be at once greater than | and equal to the same thing | is an impossibility; and the evident solution is that the Greater refers to origination, | while the Equal belongs to | the Nature; and this we acknowledge with much good will. But perhaps some | one else will back up | our attack on your argument, and assert, that That which is from such a Cause is not | inferior to that which has | no Cause; for it would share the glory of the Unoriginate, because it is from the | Unoriginate. And there is, | besides, the Generation, which is to all men a matter so marvellous and of such | | | Majesty. For to say that | he is greater than the Son considered as man, is true indeed, but is no great thing. | For what marvel is it if | God is greater than man? Surely that is enough to say in answer to their talk about Greater. | VIII. As to the other passages, | My God would be used in respect, not of the Word, but of the Visible Word. For | how could there be a | God of Him Who is properly God? In the same way He is Father, not of the Visible, but of | the Word; for our Lord | was of two Natures; so that one expression is used properly, the other improperly in each | of the two cases; but | exactly the opposite way to their use in respect of us. For with respect to us God is | properly our God, but | not properly our Father. And this is the cause of the error of the Heretics, namely the | joining of these two Names, | which are interchanged because of the Union of the Natures. And an indication | of this is found in the |fact that wherever the Natures are distinguished in our thoughts from one another, the | Names are also distinguished; | as you hear in Paul's words, "The God of our Lord Jesus Christ, the Father of | Glory." The God of Christ, | but the Father of glory. For although these two terms express but one Person, yet | this is not by a Unity | of Nature, but by a Union of the two. What could be clearer? IX. Fifthly, let it be alleged |that it is said of Him that He | receives life, judgment, inheritance of the Gentiles, or power over all flesh, or glory, or disciples, or whatever | else is mentioned. This also | belongs to the Manhood; and yet if you were to ascribe it to the Godhead, it would | be no absurdity. For you | would not so ascribe it as if it were newly acquired, but as belonging to Him from the | | | beginning by reason of nature, | and not as an act of favour. X. Sixthly, let it be asserted that it is written, The Son | can do nothing of Himself, | but what He sees the Father do. The solution of this is as follows:-Can and Cannot | are not words with only | one meaning, but have many meanings. On the one hand they are used sometimes in | respect of deficiency of strength, | sometimes in respect of time, and sometimes relatively to a certain object; as for | instance, A Child cannot be | an Athlete, or, A Puppy cannot see, or fight with so and so. Perhaps some day | the child will be an athlete, | the puppy will see, will fight with that other, though it may still be unable to fight | with Any other. Or again, | they may be used of that which is Generally true. For instance,-A city that is set on a hill | cannot be hid; while yet | it might possibly be hidden by another higher hill being in a line with it. Or in another | sense they are used of a thing | which is not reasonable; as, Can the Children of the Bridechamber fast while the | Bridegroom is with them; | whether He be considered as visible in bodily form (for the time of His sojourning | among us was not one of mourning, | but of gladness), or, as the Word. For why should they keep a bodily fast who | are cleansed by the Word? | Or, again, they are used of that which is contrary to the will; as in, He could do no | mighty works there because | of their unbelief, -i.e. of those who should receive them. For since in order to | healing there is need | of both faith in the patient and power in the Healer, when one of the two failed the other | was impossible. But probably | this sense also is to be referred to the head of the unreasonable. For healing is | | | not reasonable in the case |of those who would afterwards be injured by unbelief. The sentence The | world cannot hate you, | comes under the same head, as does also How can ye, being evil, speak good things? | For in what sense is either | impossible, except that it is contrary to the will? There is a somewhat similar | meaning in the expressions which | imply that a thing impossible by nature is possible to God if He so wills; | as that a man cannot be | born a second time, or that a needle will not let a camel through it. For what could | prevent either of these | things happening, if God so willed? XI. And besides all this, there is the absolutely | impossible and inadmissible, as | that which we are now examining. For as we assert that it is impossible for God | to be evil, or not to exist | for this would be indicative of weakness in God rather than of strength-or for the non- | existent to exist, or for | two and two to make both four and ten, so it is impossible and inconceivable that the | Son should do anything | that the Father does not. For all things that the Father has are the Son's; and on the other | hand, all that belongs to | the Son is the Father's. Nothing then is peculiar, because all things are in common. For | Their Being itself is common | and equal, even though the Son receive it from the Father. It is in respect of this that | it is said I live by the | Father; not as though His Life and Being were kept together by the Father, but because He | has His Being from Him | beyond all time, and beyond all cause. But how does He see the Father doing, and do | likewise? Is it like those who | copy pictures and letters, because they cannot attain the truth unless by looking at | | | the original, and being led | by the hand by it? But how shall Wisdom stand in need of a teacher, or be incapable | of acting unless taught? | And in what sense does the Father "Do" in the present or in the past? Did He make | another world before this | one, or is He going to make a world to come? And did the Son look at that and make | this? Or will He look | at the other, and make one like it? According to this argument there must be Four worlds, | two made by the Father, | and two by the Son. What an absurdity! He cleanses lepers, and delivers men from evil| spirits, and diseases, and | quickens the dead, and walks upon the sea, and does all His other works; but in what | case, or when did the Father | do these acts before Him? Is it not clear that the Father impressed the ideas of these | same actions, and the | Word brings them to pass, yet not in slavish or unskilful fashion, but with full knowledge | and in a masterly way, | or, to speak more properly, like the Father? For in this sense I understand the words that | whatsoever is done by the | Father, these things does the Son likewise; not, that is, because of the likeness of the | things done, but in respect | of the Authority. This might well also be the meaning of the passage which says that | the Father works hitherto | and the Son also; and not only so but it refers also to the government and preservation | of the things which He | has made; as is shown by the passage which says that He makes His Angels Spirits, | and that the earth is founded | upon its steadfastness (though once for all these things were fixed and made) | and that the thunder is | made firm and the wind created. Of all these things the Word was given once, but the | | | Action is continuous even now. | XII. Let them quote in the seventh place that The Son came down from Heaven, not to do His own | Will, but the Will of Him | That sent Him. Well, if this had not been said by Himself Who came down, we should say that the | phrase was modelled as |issuing from the Human Nature, not from Him who is conceived of in His character as the | Saviour, for His Human | Will cannot be opposed to God, seeing it is altogether taken into God; but conceived of | simply as in our nature, | inasmuch as the human will does not completely follow the Divine, but for the most | part struggles against and | resists it. For we understand in the same way the words, Father, if it be possible, let this | cup pass from Me; Nevertheless |let not what I will but Your Will prevail. For it is not likely that He did not | know whether it was possible | or not, or that He would oppose will to will. But since, as this is the language of | Him Who assumed our Nature | (for He it was Who came down), and not of the Nature which He assumed, we | must meet the objection | in this way, that the passage does not mean that the Son has a special will of His | own, besides that of | the Father, but that He has not; so that the meaning would be, "not to do Mine own Will, | for there is none of Mine | apart from, but that which is common to, Me and You; for as We have one Godhead, | so We have one Will." | For many such expressions are used in relation to this Community, and are expressed | not positively but negatively; | as, e.g., God gives not the Spirit by measure, for as a matter of fact He does not | give the Spirit to the Son, | nor does He measure It, for God is not measured by God; or again, Not my | transgression nor my sin. | The words are not used because He has these things, but because He has them | not. And again, Not for | our righteousness which we have done, for we have not done any. And this meaning is | evident also in the clauses | which follow. For what, says He, is the Will of My Father? That everyone that | believes on the Son should | be saved, and obtain the final Resurrection. Now is this the Will of the Father, but not | of the Son? Or does | He preach the Gospel, and receive men's faith against His will? Who could believe that? | Moreover, that passage, too, | which says that the Word which is heard is not the Son's but the Father's has the | same force. For I cannot |see how that which is common to two can be said to belong to one alone, however much | I consider it, and I do | not think any one else can. If then you hold this opinion concerning the Will, you will be | right and reverent in | your opinion, as I think, and as every right-minded person thinks. XIII. The eighth passage is, | That they may know You, the | only true God, and Jesus Christ Whom You have sent; and There is none good save one, that is, God. | The solution of this | appears to me very easy. For if you attribute this only to the Father, where will you place the | Very Truth? For if you | conceive in this manner of the meaning of To the only wise God, or Who only has | Immortality, Dwelling in the | light which no man can approach unto, or of to the king of the Ages, immortal, | invisible, and only wise God, | then the Son has vanished under sentence of death, or of darkness, or at any rate | condemned to be neither wise | nor king, nor invisible, nor God at all, which sums up all these points. And how | will you prevent His Goodness, | which especially belongs to God alone, from perishing with the rest? I, | however, think that the passage | That they may know You the only true God, was said to overthrow those gods | which are falsely so called, | for He would not have added and Jesus Christ Whom You have sent, if The Only True | God were contrasted with Him, | and the sentence did not proceed upon the basis of a common Godhead. The | "None is Good" meets the | tempting Lawyer, who was testifying to His Goodness viewed as Man. For perfect | goodness, He says, is God's | alone, even if a man is called perfectly good. As for instance, A good man out of the | good treasure of his heart | brings forth good things. And, I will give the kingdom to one who is good above You. ... | Words of God, speaking | to Saul about David. Or again, Do good, O Lord, unto the good ... and all other like | | | expressions concerning those of us | who are praised, upon whom it is a kind of effluence from the Supreme | Good, and has come to | them in a secondary degree. It will be best of all if we can persuade you of this. But if | not, what will you say | to the suggestion on the other side, that on your hypothesis the Son has been called the | only God. In what passage? | Why, in this:-This is your God; no other shall be accounted of in comparison with | Him, and a little further on, | after this did He show Himself upon earth, and conversed with men. This | addition proves clearly that | the words are not used of the Father, but of the Son; for it was He Who in bodily form | companied with us, and was | in this lower world. Now, if we should determine to take these words as said in | contrast with the Father, | and not with the imaginary gods, we lose the Father by the very terms which we | were pressing against the Son. | And what could be more disastrous than such a victory? XIV. Ninthly, they allege, | seeing He ever lives to make | intercession for us. O, how beautiful and mystical and kind. For to intercede does not imply to seek for | vengeance, as is most men's | way (for in that there would be something of humiliation), but it is to plead for us by | reason of His Mediatorship, |just as the Spirit also is said to make intercession for us. For there is One God, and | One Mediator between God | and Man, the Man Christ Jesus. For He still pleads even now as Man for my | salvation; for He continues |to wear the Body which He assumed, until He make me God by the power of Hi | Incarnation; although He is no |longer known after the flesh -I mean, the passions of the flesh, the same, except | | | sin, as ours. Thus too, | we have an Advocate, Jesus Christ, not indeed prostrating Himself for us before the | Father, and falling down | before Him in slavish fashion ... Away with a suspicion so truly slavish and | unworthy of the Spirit! |For neither is it seemly for the Father to require this, nor for the Son to submit to it; nor | is it just to think it of | God. But by what He suffered as Man, He as the Word and the Counsellor persuades Him | to be patient. I think | this is the meaning of His Advocacy. XV. Their tenth objection is the ignorance, | and the statement that | Of the last day and hour knows no man, not even the Son Himself, but the Father. And yet how | can Wisdom be ignorant | of anything-that is, Wisdom Who made the worlds, Who perfects them, Who | remodels them, Who is | the Limit of all things that were made, Who knows the things of God as the spirit of a | man knows the things | that are in him? For what can be more perfect than this knowledge? How then can you say | that all things before that | hour He knows accurately, and all things that are to happen about the time of the end, | but of the hour itself | He is ignorant? For such a thing would be like a riddle; as if one were to say that he knew | accurately all that was | in front of the wall, but did not know the wall itself; or that, knowing the end of the day, | he did not know the beginning | of the night-where knowledge of the one necessarily brings in the other. | Thus everyone must see | that He knows as God, and knows not as Man;-if one may separate the visible from | that which is discerned | by thought alone. For the absolute and unconditioned use of the Name "The Son" | in this passage, without the |addition of whose Son, gives us this thought, that we are to understand the ignorance | in the most reverent sense, | by attributing it to the Manhood, and not to the Godhead. XVI. If then this argument is sufficient, | | | let us stop here, and not |enquire further. But if not, our second argument is as follows:-Just as we do in all other instances, so let | us refer His knowledge | of the greatest events, in honour of the Father, to The Cause. And I think that anyone, | even if he did not read | it in the way that one of our own Students did, would soon perceive that not even the Son | knows the day or hour | otherwise than as the Father does. For what do we conclude from this? That since the| Father knows, therefore also | does the Son, as it is evident that this cannot be known or comprehended by | any but the First Nature. | There remains for us to interpret the passage about His receiving commandment, | and having kept His Commandments, |and done always those things that please Him; and further concerning His | being made perfect, and His | exaltation, and His learning obedience by the things which He suffered; and also His | High Priesthood, and His | Oblation, and His Betrayal, and His prayer to Him That was able to save Him from | death, and His Agony and | Bloody Sweat and Prayer, and such like things; if it were not evident to every one that | such words are concerned, | not with That Nature Which is unchangeable and above all capacity of suffering, but | with the passible Humanity. | This, then, is the argument concerning these objections, so far as to be a sort of | foundation and memorandum for | the use of those who are better able to conduct the enquiry to a more complete | working out. It may, however, | be worth while, and will be consistent with what has been already said, instead of | passing over without remark | the actual Titles of the Son (there are many of them, and they are concerned with | | | many of His Attributes), | to set before you the meaning of each of them, and to point out the mystical meaning of the names. | XVII. We will begin thus. | The Deity cannot be expressed in words. And this is proved to us, not only by argument, | but by the wisest and most | ancient of the Hebrews, so far as they have given us reason for conjecture. For they | appropriated certain characters | to the honour of the Deity, and would not even allow the name of anything | inferior to God to be written | with the same letters as that of God, because to their minds it was improper that the | Deity should even to that | extent admit any of His creatures to a share with Himself. How then could they | have admitted that the invisible | and separate Nature can be explained by divisible words? For neither has any one | yet breathed the whole air, | nor has any mind entirely comprehended, or speech exhaustively contained the | Being of God. But we sketch | Him by His Attributes, and so obtain a certain faint and feeble and partial idea | concerning Him, and our best | Theologian is he who has, not indeed discovered the whole, for our present chain | does not allow of our | seeing the whole, but conceived of Him to a greater extent than another, and gathered in | himself more of the Likeness |or adumbration of the Truth, or whatever we may call it. XVIII. As far then as we can reach, | He Who Is, and God, are the | special names of His Essence; and of these especially He Who Is, not only because when He spoke | to Moses in the mount, | and Moses asked what His Name was, this was what He called Himself, bidding him say | to the people "I Am has |sent me," but also because we find that this Name is the more strictly appropriate. For | | | the Name Qeo/j (God), | even if, as those who are skilful in these matters say, it were derived from Qe/ein (to run) | or from Ai!qein (to blaze), | from continual motion, and because He consumes evil conditions of things (from | which fact He is also called | A Consuming Fire), would still be one of the Relative Names, and not an Absolute | one; as again is the case | with Lord, which also is called a name of God. I am the Lord Your God, He says, that is | My name; and, The Lord | is His name. But we are enquiring into a Nature Whose Being is absolute and not | into Being bound up with | something else. But Being is in its proper sense peculiar to God, and belongs to Him | entirely, and is not limited | or cut short by any Before or After, for indeed in him there is no past or future. | XIX. Of the other titles, | some are evidently names of His Authority, others of His Government of the world, and of | this viewed under a twofold | aspect, the one before the other in the Incarnation. For instance the Almighty, the | King of Glory, or of The Ages, | or of The Powers, or of The Beloved, or of Kings. Or again the Lord of Sabaoth, | that is of Hosts, or of Powers, | or of Lords; these are clearly titles belonging to His Authority. But the God | either of Salvation or of Vengeance, | or of Peace, or of Righteousness; or of Abraham, Isaac, and Jacob, and of | all the spiritual Israel | that sees God,-these belong to His Government. For since we are governed by these three | things, the fear of punishment, |the hope of salvation and of glory besides, and the practice of the virtues by which | these are attained, the Name | of the God of Vengeance governs fear, and that of the God of Salvation our hope, | | | and that of the God of | Virtues our practice; that whoever attains to any of these may, as carrying God in himself, | press on yet more unto | perfection, and to that affinity which arises out of virtues. Now these are Names | common to the Godhead, | but the Proper Name of the Unoriginate is Father, and that of the unoriginately | Begotten is Son, and that | of the unbegottenly Proceeding or going forth is The Holy Ghost. Let us | proceed then to the Names | of the Son, which were our starting point in this part of our argument. | XX. In my opinion He | is called Son because He is identical with the Father in Essence; and not only for | this reason, but also |because He is Of Him. And He is called Only-Begotten, not because He is the only Son | and of the Father alone, | and only a Son; but also because the manner of His Sonship is peculiar to | Himself and not shared by | bodies. And He is called the Word, because He is related to the Father as Word to | Mind; not only on account |of His passionless Generation, but also because of the Union, and of His | declaratory function. Perhaps too | this relation might be compared to that between the Definition and the Thing | defined since this also | is called Lo/goj. For, it says, he that has mental perception of the Son (for this is the |meaning of Hath Seen) | has also perceived the Father; and the Son is a concise demonstration and easy setting | forth of the Father's Nature. | For every thing that is begotten is a silent word of him that begot it. And if any | one should say that this | Name was given Him because He exists in all things that are, he would not be wrong. | | | For what is there that | consists but by the word? He is also called Wisdom, as the Knowledge of things divine | and human. For how is it | possible that He Who made all things should be ignorant of the reasons of what He has | made? And Power, as |the Sustainer of all created things, and the Furnisher to them of power to keep themselves | together. And Truth, as | being in nature One and not many (for truth is one and falsehood is manifold), and as | the pure Seal of the Father |and His most unerring Impress. And the Image as of one substance with Him, | and because He is of the | Father, and not the Father of Him. For this is of the Nature of an Image, to be the | reproduction of its Archetype, | and of that whose name it bears; only that there is more here. For in ordinary | language an image is a motionless | representation of that which has motion; but in this case it is the living | reproduction of the Living | One, and is more exactly like than was Seth to Adam, or any son to his father. For | such is the nature of simple | Existences, that it is not correct to say of them that they are Like in one particular | and Unlike in another; | but they are a complete resemblance, and should rather be called Identical than | Like. Moreover he is called | Light as being the Brightness of souls cleansed by word and life. For if | ignorance and sin be darkness, | knowledge and a godly life will be Light. ... And He is called Life, because He is | Light, and is the constituting | and creating Power of every reasonable soul. For in Him we live and move and | have our being, according | to the double power of that Breathing into us; for we were all inspired by Him with | | | breath, and as many of us | as were capable of it, and in so far as we open the mouth of our mind, with God the | Holy Ghost. He is Righteousness, | because He distributes according to that which we deserve, and is a righteous | Arbiter both for those who |are under the Law and for those who are under Grace, for soul and body, so that the | former should rule, and the | latter obey, and the higher have supremacy over the lower; that the worse may not | rise in rebellion against | the better. He is Sanctification, as being Purity, that the Pure may be contained by | Purity. And Redemption, because | He sets us free, who were held captive under sin, giving Himself a Ransom | for us, the Sacrifice to make | expiation for the world. And Resurrection, because He raises up from hence, and | brings to life again us, | who were slain by sin.
XXI. These names however are still common to Him | Who is above us, and | to Him Who came for our sake. But others are peculiarly our own, and belong to that | nature which He assumed. | So He is called Man, not only that through His Body He may be apprehended by | embodied creatures, whereas otherwise | this would be impossible because of His incomprehensible nature; but | also that by Himself He may | sanctify humanity, and be as it were a leaven to the whole lump; and by uniting to | Himself that which was | condemned may release it from all condemnation, becoming for all men all things that | we are, except sin;-body, | soul, mind and all through which death reaches-and thus He became Man, who is | the combination of all these; | God in visible form, because He retained that which is perceived by mind | | | alone. He is Son of Man, | both on account of Adam, and of the Virgin from Whom He came; from the one as a | forefather, from the other | as His Mother, both in accordance with the law of generation, and apart from it. | He is Christ, because of His | Godhead. For this is the Anointing of His Manhood, and does not, as is the case | with all other Anointed Ones, | sanctify by its action, but by the Presence in His Fulness of the Anointing One; the | effect of which is that | That which anoints is called Man, and makes that which is anointed God. He is The Way, | because He leads us through | Himself; The Door, as letting us in; the Shepherd, as making us dwell in a | place of green pastures, and | bringing us up by waters of rest, and leading us there, and protecting us from wild | beasts, converting the erring, | bringing back that which was lost, binding up that which was broken, guarding | the strong, and bringing them | together in the Fold beyond, with words of pastoral knowledge. The Sheep, | as the Victim: The Lamb, | as being perfect: the Highpriest, as the Offerer; Melchisedec, as without | Mother in that Nature which | is above us, and without Fathen in ours; and without genealogy above (for who, it | says, shall declare His generation?) | and moreover, as King of Salem, which means Peace, and King of | Righteousness, and as receiving | tithes from Patriarchs, when they prevail over powers of evil. They are the titles | of the Son. Walk through | them, those that are lofty in a godlike manner; those that belong to the body in a | manner suitable to them; | or rather, altogether in a godlike manner, that you may become a god, ascending | | | from below, for His sake | Who came down from on high for ours. In all and above all keep to this, and you shall | never err, either in the | loftier or the lowlier names; Jesus Christ is the Same yesterday and today in the | Incarnation, and in the Spirit for ever | and ever. Amen. Fifth Theological Oration (Oration 31). The Fifth Theological Oration. On the Holy Spirit. | I. Such then is the account | of the Son, and in this manner He has escaped those who would stone Him, | passing through the midst | of them. For the Word is not stoned, but casts stones when He pleases; and uses a | sling against wild beasts | —that is, words—approaching the Mount in an unholy way. But, they go on, what have | you to say about the Holy Ghost? | From whence are you bringing in upon us this strange God, of Whom | Scripture is silent? And | even they who keep within bounds as to the Son speak thus. And just as we find in | the case of roads and rivers, | that they split off from one another and join again, so it happens also in this case, | through the superabundance | of impiety, that people who differ in all other respects have here some points of | agreement, so that you never | can tell for certain either where they are of one mind, or where they are in conflict. | II. Now the subject of the |Holy Spirit presents a special difficulty, not only because when these men have | become weary in their | disputations concerning the Son, they struggle with greater heat against the Spirit (for it | seems to be absolutely | necessary for them to have some object on which to give expression to their impiety, or | life would appear to them | no longer worth living), but further because we ourselves also, being worn out by the | multitude of their questions, | are in something of the same condition with men who have lost their appetite; | who having taken a dislike | to some particular kind of food, shrink from all food; so we in like manner have an | aversion from all discussions. | Yet may the Spirit grant it to us, and then the discourse will proceed, and God will | be glorified. Well then, | we will leave to others who have worked upon this subject for us as well as for | themselves, as we have | worked upon it for them, the task of examining carefully and distinguishing in how many | senses the word Spirit | or the word Holy is used and understood in Holy Scripture, with the evidence suitable | to such an enquiry; and | of showing how besides these the combination of the two words—I mean, Holy Spirit | —is used in a peculiar | sense; but we will apply ourselves to the remainder of the subject. III. They | then who are angry | with us on the ground that we are bringing in a strange or interpolated God, viz.:— | the Holy Ghost, and who | fight so very hard for the letter, should know that they are afraid where no fear is; and I | would have them clearly | understand that their love for the letter is but a cloak for their impiety, as shall be | shown later on, when | we refute their objections to the utmost of our power. But we have so much confidence in | the Deity of the Spirit |Whom we adore, that we will begin our teaching concerning His Godhead by fitting to | Him the Names which belong | to the Trinity, even though some persons may think us too bold. The Father was the | True Light which lightens | every man coming into the world. The Son was the True Light which lightens every | man coming into the world. | The Other Comforter was the True Light which lightens every man coming into the | world. Was and Was and | Was, but Was One Thing. Light thrice repeated; but One Light and One God. This was | what David represented to | himself long before when he said, In Your Light shall we see Light. And now we have | both seen and proclaim |concisely and simply the doctrine of God the Trinity, comprehending out of Light | (the Father), Light (the Son), | in Light (the Holy Ghost). He that rejects it, let him reject it; and he that does | iniquity, let him do iniquity; | we proclaim that which we have understood. We will get us up into a high | mountain, and will shout, | if we be not heard, below; we will exalt the Spirit; we will not be afraid; or if we are | afraid, it shall be of keeping | silence, not of proclaiming. IV. If ever there was a time when the Father was not, | | | then there was a time | when the Son was not. If ever there was a time when the Son was not, then there was a time | when the Spirit was not. | If the One was from the beginning, then the Three were so too. If you throw | down the One, I am | bold to assert that you do not set up the other Two. For what profit is there in an imperfect | Godhead? Or rather, what | Godhead can there be if It is not perfect? And how can that be perfect which lacks | something of perfection? | And surely there is something lacking if it has not the Holy, and how would it have this | if it were without the Spirit? | For either holiness is something different from Him, and if so let some one tell | me what it is conceived | to be; or if it is the same, how is it not from the beginning, as if it were better for God to | be at one time imperfect | and apart from the Spirit? If He is not from the beginning, He is in the same rank with | myself, even though a little | before me; for we are both parted from Godhead by time. If He is in the same rank | with myself, how can He | make me God, or join me with Godhead? V. Or rather, let me reason with you about Him from a | somewhat earlier point, for | we have already discussed the Trinity. The Sadducees altogether denied the | existence of the Holy Spirit, | just as they did that of Angels and the Resurrection; rejecting, I know not upon | what ground, the important | testimonies concerning Him in the Old Testament. And of the Greeks those who are | more inclined to speak of God, | and who approach nearest to us, have formed some conception of Him, as it | seems to me, though they | have differed as to His Name, and have addressed Him as the Mind of the World, or the | | | External Mind, and the like. |But of the wise men amongst ourselves, some have conceived of him as an | Activity, some as a Creature, | some as God; and some have been uncertain which to call Him, out of reverence | for Scripture, they say, | as though it did not make the matter clear either way. And therefore they neither| worship Him nor treat | Him with dishonour, but take up a neutral position, or rather a very miserable one, with | respect to Him. And | of those who consider Him to be God, some are orthodox in mind only, while others | venture to be so with | the lips also. And I have heard of some who are even more clever, and measure Deity; and | these agree with us that |there are Three Conceptions; but they have separated these from one another so | completely as to make | one of them infinite both in essence and power, and the second in power but not in | essence, and the third | circumscribed in both; thus imitating in another way those who call them the | Creator, the Co-operator, | and the Minister, and consider that the same order and dignity which belongs to these | names is also a sequence |in the facts. VI. But we cannot enter into any discussion with those | who do not even believe |in His existence, nor with the Greek babblers (for we would not be enriched in our | argument with the oil | of sinners). With the others, however, we will argue thus. The Holy Ghost must | certainly be conceived of | either as in the category of the Self-existent, or as in that of the things which are | contemplated in another; of | which classes those who are skilled in such matters call the one Substance and the | other Accident. Now if He | were an Accident, He would be an Activity of God, for what else, or of whom else, | could He be, for surely |this is what most avoids composition? And if He is an Activity, He will be | | | effected, but will not | effect and will cease to exist as soon as He has been effected, for this is the nature of an | Activity. How is it then | that He acts and says such and such things, and defines, and is grieved, and is angered, | and has all the qualities | which belong clearly to one that moves, and not to movement? But if He is a Substance | and not an attribute of Substance, | He will be conceived of either as a Creature of God, or as God. For anything | between these two, whether | having nothing in common with either, or a compound of both, not even they who | invented the goat-stag |could imagine. Now, if He is a creature, how do we believe in Him, how are we made | perfect in Him? For | it is not the same thing to believe IN a thing and to believe About it. The one belongs to | Deity, the other to | —any thing. But if He is God, then He is neither a creature, nor a thing made, nor a fellow | servant, nor any of these |lowly appellations. VII. There—the word is with you. Let the slings be let | go; let the syllogism | be woven. Either He is altogether Unbegotten, or else He is Begotten. If He is Unbegotten, | there are two Unoriginates. | If he is Begotten, you must make a further subdivision. He is so either by the Father | or by the Son. And if by | the Father, there are two Sons, and they are Brothers. And you may make them twins if | you like, or the one older | and the other younger, since you are so very fond of the bodily conceptions. But if by | the Son, then such a one | will say, we get a glimpse of a Grandson God, than which nothing could be more | absurd. For my part however, | if I saw the necessity of the distinction, I should have acknowledged the facts | | | without fear of the names. | For it does not follow that because the Son is the Son in some higher relation | (inasmuch as we could | not in any other way than this point out that He is of God and Consubstantial), it | would also be necessary | to think that all the names of this lower world and of our kindred should be | transferred to the Godhead. | Or may be you would consider our God to be a male, according to the same | arguments, because he is | called God and Father, and that Deity is feminine, from the gender of the word, and | Spirit neuter, because It | has nothing to do with generation; But if you would be silly enough to say, with | the old myths and fables, | that God begot the Son by a marriage with His own Will, we should be introduced to | the Hermaphrodite god of |Marcion and Valentinus who imagined these newfangled Æons. VIII. | But since we do not | admit your first division, which declares that there is no mean between Begotten | and Unbegotten, at once, | along with your magnificent division, away go your Brothers and your Grandsons, as | when the first link of an | intricate chain is broken they are broken with it, and disappear from your system of | divinity. For, tell me, | what position will you assign to that which Proceeds, which has started up between the | two terms of your division, | and is introduced by a better Theologian than you, our Saviour Himself? Or perhaps | you have taken that word | out of your Gospels for the sake of your Third Testament, The Holy Ghost, which | proceeds from the Father; |Who, inasmuch as He proceeds from That Source, is no Creature; and | | | inasmuch as He is not | Begotten is no Son; and inasmuch as He is between the Unbegotten and the Begotten is | God. And thus escaping | the toils of your syllogisms, He has manifested himself as God, stronger than your | divisions. What then is Procession? |Do you tell me what is the Unbegottenness of the Father, and I will explain to | you the physiology of the | Generation of the Son and the Procession of the Spirit, and we shall both of us be | frenzy-stricken for prying | into the mystery of God. And who are we to do these things, we who cannot even see | what lies at our feet, | or number the sand of the sea, or the drops of rain, or the days of Eternity, much less enter | into the Depths of God, | and supply an account of that Nature which is so unspeakable and transcending all words? | IX. What then, say they, | is there lacking to the Spirit which prevents His being a Son, for if there were not | something lacking He | would be a Son? We assert that there is nothing lacking—for God has no deficiency. But | the difference of manifestation, | if I may so express myself, or rather of their mutual relations one to another, | has caused the difference | of their Names. For indeed it is not some deficiency in the Son which prevents His being | Father (for Sonship is not |a deficiency), and yet He is not Father. According to this line of argument there must | be some deficiency in the |Father, in respect of His not being Son. For the Father is not Son, and yet this is not | due to either deficiency | or subjection of Essence; but the very fact of being Unbegotten or Begotten, or | Proceeding has given the |name of Father to the First, of the Son to the Second, and of the Third, Him of Whom | | | we are speaking, of the | Holy Ghost that the distinction of the Three Persons may be preserved in the one nature | and dignity of the Godhead. | For neither is the Son Father, for the Father is One, but He is what the Father | is; nor is the Spirit Son | because He is of God, for the Only-begotten is One, but He is what the Son is. The | Three are One in Godhead, | and the One Three in properties; so that neither is the Unity a Sabellian one, | nor does the Trinity | countenance the present evil distinction. X. What then? Is the Spirit God? | Most certainly. Well then, | is He Consubstantial? Yes, if He is God. Grant me, says my opponent, that there spring from the same | Source One who is a Son, | and One who is not a Son, and these of One Substance with the Source, and I admit | a God and a God. | Nay, if you will grant me that there is another God and another nature of God I will give you | the same Trinity with | the same name and facts. But since God is One and the Supreme Nature is One, how can I | present to you the Likeness? | Or will you seek it again in lower regions and in your own surroundings? It is very | shameful, and not only | shameful, but very foolish, to take from things below a guess at things above, and from | a fluctuating nature at the | things that are unchanging, and as Isaiah says, to seek the Living among the dead. | But yet I will try, for |your sake, to give you some assistance for your argument, even from that source. I | think I will pass over other | points, though I might bring forward many from animal history, some generally | known, others only known | to a few, of what nature has contrived with wonderful art in connection with the | generation of animals. For | not only are likes said to beget likes, and things diverse to beget things diverse, | but also likes to be begotten | by things diverse, and things diverse by likes. And if we may believe the story, | there is yet another mode | of generation, when an animal is self-consumed and self-begotten. There are also | | | creatures which depart in | some sort from their true natures, and undergo change and transformation from | one creature into another, | by a magnificence of nature. And indeed sometimes in the same species part may be | generated and part not; | and yet all of one substance; which is more like our present subject. I will just | mention one fact of our | own nature which every one knows, and then I will pass on to another part of the subject. | XI. What was Adam? | A creature of God. What then was Eve? A fragment of the creature. And what was Seth? The | begotten of both. Does | it then seem to you that Creature and Fragment and Begotten are the same thing? Of | course it does not. |But were not these persons consubstantial? Of course they were. Well then, here it is | an acknowledged fact |that different persons may have the same substance. I say this, not that I would attribute | creation or fraction or any | property of body to the Godhead (let none of your contenders for a word be | down upon me again), | but that I may contemplate in these, as on a stage, things which are objects of thought | alone. For it is not | possible to trace out any image exactly to the whole extent of the truth. But, they say, | what is the meaning | of all this? For is not the one an offspring, and the other a something else of the One? | Did not both Eve | and Seth come from the one Adam? And were they both begotten by him? No; but the one | was a fragment of him, |and the other was begotten by him. And yet the two were one and the same thing; both | were human beings; | no one will deny that. Will you then give up your contention against the Spirit, that He must | | | be either altogether begotten, | or else cannot be consubstantial, or be God; and admit from human | examples the possibility of | our position? I think it will be well for you, unless you are determined to be very | quarrelsome, and to fight | against what is proved to demonstration. XII. But, he says, who in ancient or modern | times ever worshipped the Spirit? | Who ever prayed to Him? Where is it written that we ought to worship Him, or to pray to | Him, and whence have | you derived this tenet of yours? We will give the more perfect reason hereafter, when we | discuss the question of the |unwritten; for the present it will suffice to say that it is the Spirit in Whom we | worship, and in Whom | we pray. For Scripture says, God is a Spirit, and they that worship Him must worship Him | in Spirit and in truth. | And again,—We know not what we should pray for as we ought; but the Spirit Itself | makes intercession for us | with groanings which cannot be uttered; and I will pray with the Spirit and I will pray | with the understanding also; | —that is, in the mind and in the Spirit. Therefore to adore or to pray to the Spirit | seems to me to be simply | Himself offering prayer or adoration to Himself. And what godly or learned man | would disapprove of this, | because in fact the adoration of One is the adoration of the Three, because of the | equality of honour and Deity | between the Three? So I will not be frightened by the argument that all things are | said to have been made | by the Son; as if the Holy Spirit also were one of these things. For it says all things that | were made, and not simply |all things. For the Father was not, nor were any of the things that were not made. | | | Prove that He was made, | and then give Him to the Son, and number Him among the creatures; but until you can | prove this you will | gain nothing for your impiety from this comprehensive phrase. For if He was made, it was | certainly through Christ; | I myself would not deny that. But if He was not made, how can He be either one of the| All, or through Christ? | Cease then to dishonour the Father in your opposition to the Only-begotten (for it is | no real honour, by presenting | to Him a creature to rob Him of what is more valuable, a Son), and to dishonour | the Son in your opposition | to the Spirit. For He is not the Maker of a Fellow servant, but He is glorified with | One of co-equal honour. | Rank no part of the Trinity with yourself, lest thou fall away from the Trinity; cut not off | from Either the One |and equally august Nature; because if you overthrow any of the Three you will have | overthrown the whole. | Better to take a meagre view of the Unity than to venture on a complete impiety. | XIII. Our argument has | now come to its principal point; and I am grieved that a problem that was long dead, and | that had given way | to faith, is now stirred up afresh; yet it is necessary to stand against these praters, and not to | let judgment go by default, | when we have the Word on our side, and are pleading the cause of the Spirit. If, say | they, there is God | and God and God, how is it that there are not Three Gods, or how is it that what is glorified is | not a plurality of Principles? | Who is it who say this? Those who have reached a more complete ungodliness, | or even those who have | taken the secondary part; I mean who are moderate in a sense in respect of the Son. For | | | my argument is partly | against both in common, partly against these latter in particular. What I have to say in | answer to these is as follows: | —What right have you who worship the Son, even though you have revolted from the | Spirit, to call us Tritheists? | Are not you Ditheists? For if you deny also the worship of the Only Begotten, you | have clearly ranged yourself | among our adversaries. And why should we deal kindly with you as not quite dead? | But if you do worship |Him, and are so far in the way of salvation, we will ask you what reasons you have to give | for your ditheism, if | you are charged with it? If there is in you a word of wisdom answer, and open to us also a | way to an answer. | For the very same reason with which you will repel a charge of Ditheism will prove sufficient | for us against one of | Tritheism. And thus we shall win the day by making use of you our accusers as our | Advocates, than which nothing | can be more generous. XIV. What is our quarrel and dispute with both? To us | there is One God, for | the Godhead is One, and all that proceeds from Him is referred to One, though we believe | in Three Persons. For |one is not more and another less God; nor is One before and another after; nor are They | divided in will or parted | in power; nor can you find here any of the qualities of divisible things; but the Godhead | is, to speak concisely, | undivided in separate Persons; and there is one mingling of Light, as it were of three | suns joined to each other. | When then we look at the Godhead, or the First Cause, or the Monarchia, that | which we conceive is One; | but when we look at the Persons in Whom the Godhead dwells, and at Those | Who timelessly and with | equal glory have their Being from the First Cause—there are Three Whom we worship. | XV. What of that, | they will say perhaps; do not the Greeks also believe in one Godhead, as their more | advanced philosophers declare? | And with us Humanity is one, namely the entire race; but yet they have many | gods, not One, just | as there are many men. But in this case the common nature has a unity which is only | conceivable in thought; and | the individuals are parted from one another very far indeed, both by time and by | dispositions and by power. | For we are not only compound beings, but also contrasted beings, both with | one another and with | ourselves; nor do we remain entirely the same for a single day, to say nothing of a | whole lifetime, but both | in body and in soul are in a perpetual state of flow and change. And perhaps the | same may be said of the |Angels and the whole of that superior nature which is second to the Trinity alone; | although they are simple | in some measure and more fixed in good, owing to their nearness to the highest Good. | XVI. Nor do those whom | the Greeks worship as gods, and (to use their own expression) dæmons, need us in | any respect for their accusers, | but are convicted upon the testimony of their own theologians, some as subject to | | | passion, some as given | to faction, and full of innumerable evils and changes, and in a state of | opposition, not only to one | another, but even to their first causes, whom they call Oceani and Tethyes and | Phanetes, and by several | other names; and last of all a certain god who hated his children through his lust of | rule, and swallowed up |all the rest through his greediness that he might become the father of all men | and gods whom he miserably | devoured, and then vomited forth again. And if these are but myths and | fables, as they say in | order to escape the shamefulness of the story, what will they say in reference to the dictum | that all things are divided | into three parts, and that each god presides over a different part of the Universe, having | a distinct province as | well as a distinct rank? But our faith is not like this, nor is this the portion of Jacob, | says my Theologian. But | each of these Persons possesses Unity, not less with that which is United to it | than with itself, by reason | of the identity of Essence and Power. And this is the account of the Unity, so far as we | have apprehended it. If then | this account is the true one, let us thank God for the glimpse He has granted us; if it | is not let us seek for a better. |XVII. As for the arguments with which you would overthrow the Union which we support, | I know not whether we | should say you are jesting or in earnest. For what is this argument? Things of one essence, you say, | are counted together, and | by this counted together, you mean that they are collected into one number. But things | which are not of one essence | are not thus counted…so that you cannot avoid speaking of three gods, according | to this account, while |we do not run any risk at all of it, inasmuch as we assert that they are not consubstantial. | And so by a single word |you have freed yourselves from trouble, and have gained a pernicious victory, for in fact | you have done something |like what men do when they hang themselves for fear of death. For to save yourselves | | | trouble in your championship | of the Monarchia you have denied the Godhead, and abandoned the question to | your opponents. But for |my part, even if labor should be necessary, I will not abandon the Object of my | adoration. And yet on this | point I cannot see where the difficulty is. XVIII. You say, Things of one essence | are counted together, but |those which are not consubstantial are reckoned one by one. Where did you get this from? | From what teachers of dogma | or mythology? Do you not know that every number expresses the quantity of what | is included under it, | and not the nature of the things? But I am so old fashioned, or perhaps I should say so | unlearned, as to use the word | Three of that number of things, even if they are of a different nature, and to use | One and One and One | in a different way of so many units, even if they are united in essence, looking not so | much at the things themselves | as at the quantity of the things in respect of which the enumeration is made. But | since you hold so very | close to the letter (although you are contending against the letter), pray take your | demonstrations from this source. | There are in the Book of Proverbs three things which go well, a lion, a goat, | and a…; and to these | is added a fourth;—a King making a speech before the people, to pass over the | other sets of four which | are there counted up, although things of various natures. And I find in Moses two | Cherubim counted singly. | But now, in your technology, could either the former things be called three, when they | differ so greatly in their nature, | or the latter be treated as units when they are so closely connected and of one | | | nature? For if I were to | speak of God and Mammon, as two masters, reckoned under one head, when they are so | very different from each | other, I should probably be still more laughed at for such a connumeration. XIX. But to my mind, | he says, those things are said to | be connumerated and of the same essence of which the names also correspond, as Three Men, or Three gods, but | not Three this and that. | What does this concession amount to? It is suitable to one laying down the law as | to names, not to one who | is asserting the truth. For I also will assert that Peter and James and John are not three or | consubstantial, so long as |I cannot say Three Peters, or Three Jameses, or Three Johns; for what you have | reserved for common names | we demand also for proper names, in accordance with your arrangement; or else you | will be unfair in not conceding | to others what you assume for yourself. What about John then, when in his | Catholic Epistle he says | that there are Three that bear witness, the Spirit and the Water and the Blood? Do you | think he is talking nonsense? | First, because he has ventured to reckon under one numeral things which are | not consubstantial, though | you say this ought to be done only in the case of things which are consubstantial. For | who would assert that these | are consubstantial? Secondly, because he has not been consistent in the way | he has happened upon his terms; | for after using Three in the masculine gender he adds three words which are | neuter, contrary to the |the definitions and laws which you and your grammarians have laid down. For what is the | difference between putting | a masculine Three first, and then adding One and One and One in the neuter, or after | | | a masculine One and One | and One to use the Three not in the masculine but in the neuter, which you yourself | disclaim in the case of Deity? | What have you to say about the Crab, which may mean either an animal, or an | instrument, or a constellation? | And what about the Dog, now terrestrial, now aquatic, now celestial? Do you not | see that three crabs or dogs | are spoken of? Why of course it is so. Well then, are they therefore of one | substance? None but a fool | would say that. So you see how completely your argument from connumeration has | broken down, and is | refuted by all these instances. For if things that are of one substance are not always counted | under one numeral, and | things not of one substance are thus counted, and the pronunciation of the name once | for all is used in both cases, | what advantage do you gain towards your doctrine? XX. I will look also at this further point| , which is not without its |bearing on the subject. One and One added together make Two; and Two resolved again becomes | One and One, as is perfectly | evident. If, however, elements which are added together must, as your theory | requires, be consubstantial, | and those which are separate be heterogeneous, then it will follow that the same | things must be both consubstantial | and heterogeneous. No: I laugh at your Counting Before and your Counting | After, of which you are | so proud, as if the facts themselves depended upon the order of their names. If | this were so, according | to the same law, since the same things are in consequence of the equality of their nature | counted in Holy Scripture, | sometimes in an earlier, sometimes in a later place, what prevents them from | | | being at once more honourable | and less honourable than themselves? I say the same of the names God and Lord, | and of the prepositions Of | Whom, and By Whom, and In Whom, by which you describe the Deity according to the | rules of art for us, | attributing the first to the Father, the second to the Son, and the third to the Holy Ghost. For | what would you have done, | if each of these expressions were constantly allotted to Each Person, when, the fact | being that they are used | of all the Persons, as is evident to those who have studied the question, you even so | make them the ground | of such inequality both of nature and dignity. This is sufficient for all who are not | altogether wanting in sense. | But since it is a matter of difficulty for you after you have once made an assault | upon the Spirit, to check | your rush, and not rather like a furious boar to push your quarrel to the bitter end, and | to thrust yourself upon | the knife until you have received the whole wound in your own breast; let us go on to see | what further argument remains to you. | XXI. Over and over again you turn upon us the silence of Scripture. But that it is not a strange doctrine, | nor an afterthought, but | acknowledged and plainly set forth both by the ancients and many of our own day, is already | demonstrated by many persons | who have treated of this subject, and who have handled the Holy Scriptures, not | with indifference or as a | mere pastime, but have gone beneath the letter and looked into the inner meaning, | and have been deemed worthy |to see the hidden beauty, and have been irradiated by the light of knowledge. We, | however in our turn will | briefly prove it as far as may be, in order not to seem to be over-curious or improperly | ambitious, building on another's | foundation. But since the fact, that Scripture does not very clearly or very often | write Him God in express | words (as it does first the Father and afterwards the Son), becomes to you an | occasion of blasphemy and | of this excessive wordiness and impiety, we will release you from this inconvenience | by a short discussion of things | and names, and especially of their use in Holy Scripture. XXII. Some | things have no existence, |but are spoken of; others which do exist are not spoken of; some neither | exist nor are spoken | of, and some both exist and are spoken of. Do you ask me for proof of this? I am ready | to give it. According | to Scripture God sleeps and is awake, is angry, walks, has the Cherubim for His | Throne. And yet when did | He become liable to passion, and have you ever heard that God has a body? This then | is, though not really fact, | a figure of speech. For we have given names according to our own comprehension from | our own attributes to those | of God. His remaining silent apart from us, and as it were not caring for us, for | reasons known to Himself, | is what we call His sleeping; for our own sleep is such a state of inactivity. And again, | His sudden turning to | do us good is the waking up; for waking is the dissolution of sleep, as visitation is of | | | turning away. And when | He punishes, we say He is angry; for so it is with us, punishment is the result of | anger. And His working, | now here now there, we call walking; for walking is change from one place to | another. His resting among | the Holy Hosts, and as it were loving to dwell among them, is His sitting and | being enthroned; this, too, | from ourselves, for God rests nowhere as He does upon the Saints. His swiftness of| moving is called flying, | and His watchful care is called His Face, and his giving and bestowing is His hand; and, | in a word, every other | of the powers or activities of God has depicted for us some other corporeal one. XXIII. Again, | where do you get your | Unbegotten and Unoriginate, those two citadels of your position, or we | our Immortal? Show me | these in so many words, or we shall either set them aside, or erase them as not | contained in Scripture; and |you are slain by your own principle, the names you rely on being overthrown, and | therewith the wall of refuge | in which you trusted. Is it not evident that they are due to passages which imply | them, though the words | do not actually occur? What are these passages?—I am the first, and I am the last, and | before Me there was no God, | neither shall there be after Me. For all that depends on that Am makes for my side,| for it has neither beginning | nor ending. When you accept this, that nothing is before Him, and that He has not an | older Cause, you have | implicitly given Him the titles Unbegotten and Unoriginate. And to say that He has no | end of Being is to call | Him Immortal and Indestructible. The first pairs, then, that I referred to are accounted for | thus. But what are the | things which neither exist in fact nor are said? That God is evil; that a sphere is square; | that the past is present; | that man is not a compound being. Have you ever known a man of such stupidity as | to venture either to think | or to assert any such thing? It remains to show what are the things which exist, both in | | | fact and in language. God, | Man, Angel, Judgment, Vanity (viz., such arguments as yours), and the | subversion of faith and emptying | of the mystery. XXIV. Since, then, there is so much difference in terms | and things, why are | you such a slave to the letter, and a partisan of the Jewish wisdom, and a follower of | syllables at the expense | of facts? But if, when you said twice five or twice seven, I concluded from your words | that you meant Ten or Fourteen; | or if, when you spoke of a rational and mortal animal, that you meant Man, | should you think me to be | talking nonsense? Surely not, because I should be merely repeating your own meaning; | for words do not belong | more to the speaker of them than to him who called them forth. As, then, in this case, | I should have been looking, | not so much at the terms used, as at the thoughts they were meant to convey; so | neither, if I found something | else either not at all or not clearly expressed in the Words of Scripture to be | included in the meaning, | should I avoid giving it utterance, out of fear of your sophistical trick about | terms. In this way, then, | we shall hold our own against the semi-orthodox—among whom I may not count you. | For since you deny the | Titles of the Son, which are so many and so clear, it is quite evident that even if you | learnt a great many more | and clearer ones you would not be moved to reverence. But now I will take up the | argument again a little | way further back, and show you, though you are so clever, the reason for this entire system of secresy. | XXV. There have been | in the whole period of the duration of the world two conspicuous changes of men's | | | lives, which are also | called two Testaments, or, on account of the wide fame of the matter, two Earthquakes; | the one from idols to the | Law, the other from the Law to the Gospel. And we are taught in the Gospel of a third | earthquake, namely, from | this Earth to that which cannot be shaken or moved. Now the two Testaments are alike | in this respect, that | the change was not made on a sudden, nor at the first movement of the endeavour. Why | not (for this is a point | on which we must have information)? That no violence might be done to us, but | that we might be moved | by persuasion. For nothing that is involuntary is durable; like streams or trees which are | kept back by force. | But that which is voluntary is more durable and safe. The former is due to one who uses | force, the latter is ours; | the one is due to the gentleness of God, the other to a tyrannical authority. Wherefore | God did not think it | behooved Him to benefit the unwilling, but to do good to the willing. And therefore | like a Tutor or Physician | He partly removes and partly condones ancestral habits, conceding some little of what | tended to pleasure, just | as medical men do with their patients, that their medicine may be taken, being artfully | blended with what is nice. | For it is no very easy matter to change from those habits which custom and use have | made honourable. For instance, | the first cut off the idol, but left the sacrifices; the second, while it destroyed the | sacrifices did not forbid | circumcision. Then, when once men had submitted to the curtailment, they also yielded | that which had been conceded | to them; in the first instance the sacrifices, in the second circumcision; and | | | became instead of Gentiles, |Jews, and instead of Jews, Christians, being beguiled into the Gospel by gradual | changes. Paul is a proof | of this; for having at one time administered circumcision, and submitted to legal | purification, he advanced till | he could say, and I, brethren, if I yet preach circumcision, why do I yet suffer | persecution? His former conduct | belonged to the temporary dispensation, his latter to maturity. XXVI. | To this I may compare | the case of Theology except that it proceeds the reverse way. For in the case | by which I have illustrated | it the change is made by successive subtractions; whereas here perfection is | reached by additions. For | the matter stands thus. The Old Testament proclaimed the Father openly, and the | Son more obscurely. The |New manifested the Son, and suggested the Deity of the Spirit. Now the Spirit Himself | dwells among us, and | supplies us with a clearer demonstration of Himself. For it was not safe, when the | Godhead of the Father was |not yet acknowledged, plainly to proclaim the Son; nor when that of the Son | was not yet received to | burden us further (if I may use so bold an expression) with the Holy Ghost; lest perhaps | people might, like men loaded | with food beyond their strength, and presenting eyes as yet too weak to bear it | to the sun's light, risk | the loss even of that which was within the reach of their powers; but that by gradual | additions, and, as David | says, Goings up, and advances and progress from glory to glory, the Light of the Trinity | might shine upon the more | illuminated. For this reason it was, I think, that He gradually came to dwell in the | | | Disciples, measuring Himself out | to them according to their capacity to receive Him, at the beginning of the | Gospel, after the Passion, | after the Ascension, making perfect their powers, being breathed upon them, and | | | appearing in fiery tongues. | And indeed it is little by little that He is declared by Jesus, as you will learn for | yourself if you will read | more carefully. I will ask the Father, He says, and He will send you another |

| but He keeps the Shall send, then again, | frI will send,—Hisee | own dignity. Then shall come, the authority of the Spirit. | freXXVII. You see lightse1 | breaking upon us, gradually; and the order of Theology, which it is better for us to | frkeep, neither proclaimingee2 | things too suddenly, nor yet keeping them hidden to the end. For the former course | free34would be unscientific, the34634 | latter atheistical; and the former would be calculated to startle outsiders, the | free4latter to alienate our own | people. I will add another point to what I have said; one which may readily have | frecome into the mind of somee3 | others, but which I think a fruit of my own thought. Our Saviour had some things | frewhich, He said, could not bee5 | freborne at that time by His disciples (though they were filled with many e6 | teachings), perhaps for the | reasons I have mentioned; and therefore they were hidden. And again He said that | fr all things should be taughtee7 | us by the Spirit when He should come to dwell amongst us. Of these things one | fre I take it, was the Deitye8 | of the Spirit Himself, made clear later on when such knowledge should be | fre seasonable and capable e9 | of being received after our Saviour's restoration, when it would no longer be | received with incredulity because free10 | | | | from exile you greeted withfree11 | of its marvellous character. For what greater thing than this did either | freeHe promise, or the Spirit684 | teach. If indeed anything is to be considered great and worthy of the Majesty of God, | free12which was either promised or taught. | XXVIII. This, then, is my position with regard to these things, and I hope it may be | f always my position, reand e1246 | that of whosoever is dear to me; to worship God the Father, God the Son, and God the Holy | fre Ghost, Three Persons, Onee122 | Godhead, undivided in honour and glory and substance and kingdom, as one of our own | inspired philosophers not longfree7534 | departed showed. Let him not see the rising of the Morning Star, as Scripture | f says, nor the glory of its ree6541 | brightness, who is otherwise minded, or who follows the temper of the times, at one | free3654 time being of one mind1 | and of another at another time, and thinking unsoundly in the highest matters. For if | fr He is not to be worshipped,ee64 | how can He deify me by Baptism? But if He is to be worshipped, surely He is | free an Object of adoration, and 3156 | if an Object of adoration He must be God; the one is linked to the other, a truly | golden and saving chain.free98 | And indeed from the Spirit comes our New Birth, and from the New Birth our new | free3498creation, and from the new | creation our deeper knowledge of the dignity of Him from Whom it is derived. | free834XXIX. This, then, is | what may be said by one who admits the silence of Scripture. But now the swarm of | freetestimonies shall burst upon2586 | you from which the Deity of the Holy Ghost shall be shown to all who are not | excessively stupid, or elsefree7853 | altogether enemies to the Spirit, to be most clearly recognized in Scripture. Look | | | at these facts:—Christ is bornfree2864 |the Spirit is His Forerunner. He is baptized; the Spirit bears witness. | He is tempted; the Spiritfree2378 | leads Him up. He works miracles; the Spirit accompanies them. He ascends; the | Spirit takes His place. Whatfree5565 | | stones in the middle of the free7634 | great things are there in the idea of God which are not in His power? What | titles which belong to Godfree3984 | are not applied to Him, except only Unbegotten and Begotten? For it was | needful that the distinctive properties free2658 | of the Father and the Son should remain peculiar to Them, lest there | should be confusion in the free9741 | Godhead Which brings all things, even disorder itself, into due arrangement and | good order. Indeed I tremblefree2954 | when I think of the abundance of the titles, and how many Names they | outrage who fall foul of the Spirit.free398641 | He is called the Spirit of God, the Spirit of Christ, the Mind of Christ, | the Spirit of The Lord,free258 | and Himself The Lord, the Spirit of Adoption, of Truth, of Liberty; the Spirit of | Wisdom, of Understanding,free894152 | of Counsel, of Might, of Knowledge, of Godliness, of the Fear of God. For He | f is the Maker of all these,ree3984 | filling all with His Essence, containing all things, filling the world in His Essence, | yet incapable of being comprehendedfree94 | in His power by the world; good, upright, princely, by nature not by | free adoption; sanctifying, not sanctified;3645 | measuring, not measured; shared, not sharing; filling, not filled; | containing, not contained; inherited,free2568 | glorified, reckoned with the Father and the Son; held out as a threat; the Finger of | | | God; fire like God; to manifest, free893 | as I take it, His consubstantiality); the Creator-Spirit, Who by Baptism | free762 and by Resurrection creates 3 | anew; the Spirit That knows all things, That teaches, That blows where and to | what extent He lists; Thatfree12768 | guides, talks, sends forth, separates, is angry or tempted; That reveals, illumines, | quickens, or rather is the veryfree2158 | Light and Life; That makes Temples; That deifies; That perfects so as even to | anticipate Baptism, yetfree8312 | after Baptism to be sought as a separate gift; That does all things that God does; | divided into fiery tongues;free78862 | dividing gifts; making Apostles, Prophets, Evangelists, Pastors, and Teachers; | understanding manifold, clear,free2879 | piercing, undefiled, unhindered, which is the same thing as Most wise and | varied in His actions;free108784 | and making all things clear and plain; and of independent power, unchangeable, | Almighty, all-seeing, penetratingfree0652 | all spirits that are intelligent, pure, most subtle (the Angel Hosts I think); | and also all prophetic spiritsfree3984 | and apostolic in the same manner and not in the same places; for they lived in | different places; thus showingfree6542 |that He is uncircumscript. XXX. They who say and teach these | things, and moreover call Himfree6741 | another Paraclete in the sense of another God, who know that blasphemy against Him | alone cannot be forgiven,free984 | and who branded with such fearful infamy Ananias and Sapphira for having lied to | the Holy Ghost, what do youfree2685 | think of these men? Do they proclaim the Spirit God, or something else? Now | | | really, you must be extraordinarilyfree26789 | dull and far from the Spirit if you have any doubt about this and need some | one to teach you. So importantfree87634 | then, and so vivid are His Names. Why is it necessary to lay before you the | testimony contained in the veryfree1278 | words? And whatever in this case also is said in more lowly fashion, as that He | is Given, Sent, Divided;free26756 | that He is the Gift, the Bounty, the Inspiration, the Promise, the Intercession for us, | and, not to go into any furtherfree1278 | detail, any other expressions of the sort, is to be referred to the First | Cause, that it may be shownfree31654 | from Whom He is, and that men may not in heathen fashion admit Three Principles. | free7For it is equally impious to confuse42 | the Persons with the Sabellians, or to divide the Natures with the Arians. | frXXXI. I have very carefullyee394 | considered this matter in my own mind, and have looked at it in every point of | freview, in order to find somee3984 | illustration of this most important subject, but I have been unable to discover | free89any thing on earth with which42 | to compare the nature of the Godhead. For even if I did happen upon some tiny | free2likeness it escaped me for the54 | most part, and left me down below with my example. I picture to myself an | freeeye, a fountain, a river, as others23678 | have done before, to see if the first might be analogous to the Father, the | freesecond to the Son, and268 | the third to the Holy Ghost. For in these there is no distinction in time, nor are they torn | freaway from their connectione73 | with each other, though they seem to be parted by three personalities. But I was |

| afraid in the first place that I should present | a flow in the Godhead,View363752 | incapable of standing still; and secondly that by this figure a numerical unity would be | V introduced. For the eyeiew54872 | and the spring and the river are numerically one, though in different forms. | XXXII. Again I thought ofView950214 | the sun and a ray and light. But here again there was a fear lest people should get | | | an idea of composition in theView998655 | Uncompounded Nature, such as there is in the Sun and the things that are in the | Sun. And in the secondView325417 | place lest we should give Essence to the Father but deny Personality to the | View98502 Others, and make Them14 | only Powers of God, existing in Him and not Personal. For neither the ray nor the | Vie light is another sun, butw547521 | they are only effulgences from the Sun, and qualities of His essence. And lest we | View6 should thus, as far as the93205 | illustration goes, attribute both Being and Not-being to God, which is even more | Vie monstrous. I have also heardw77896 | that some one has suggested an illustration of the following kind. A ray of | View3 the Sun flashing upon a wall2648 | and trembling with the movement of the moisture which the beam has taken up | in mid air, and then, beingView887501 | checked by the hard body, has set up a strange quivering. For it quivers with many | rapid movements, and is notView99602 | one rather than it is many, nor yet many rather than one; because by the swiftness | of its union and separatingView572025 | it escapes before the eye can see it.
XXXIII. But it is not possible for me | to make use of even this; becauseView69302 | it is very evident what gives the ray its motion; but there is nothing prior to God which | could set Him in motion;View9802 | for He is Himself the Cause of all things, and He has no prior Cause. And secondly | because in this case also thereView14578 | is a suggestion of such things as composition, diffusion, and an unsettled and | unstable nature…none of View32658 | which we can suppose in the Godhead. In a word, there is nothing which presents a | standing point to my mindView98052 | in these illustrations from which to consider the Object which I am trying to | | | represent to myself, unlessView326154 | one may indulgently accept one point of the image while rejecting the rest. Finally, | View9 then, it seems best to me8052 | to let the images and the shadows go, as being deceitful and very far short of the | View truth; and clinging myself547856 | to the more reverent conception, and resting upon few words, using the | guidance of the Holy Ghost,View632158 | keeping to the end as my genuine comrade and companion the enlightenment | View980214 which I have received from Him, | and passing through this world to persuade all others also to the best of my | power to worship Father, Son,View875026 | and Holy Ghost, the One Godhead and Power. To Him belongs all glory and | honour and might for ever and ever. Amen.View980514 | Oration 33. Against The Arians, and Concerning Himself. Delivered at Constantinople about the middle | year 380. I. Where are theyView87521 | who reproach us with our poverty, and boast themselves of their own riches; who define the | against a fence. I demand View326598 | your victim of yesterday the old man, the Abraham-like Father, whom on his return | Church by numbers, and scornView8502147 | the little flock; and who measure Godhead, and weigh the people in the balance, | who honour the sand,View98654 | and despise the luminaries of heaven; who treasure pebbles and overlook pearls; for | they know not that sand isView875032 | not in a greater degree more abundant than stars, and pebbles than lustrous stones— | that the former are purer andView02365 | more precious than the latter? Are you again indignant? Do you again arm | yourselves? Do you again insultView54620 | us? Is this a new faith? Restrain your threats a little while that I may speak. We | will not insult you, but weView17536 | will convict you; we will not threaten, but we will reproach you; we will not strike, | | | but we will heal. This too View654896 | appears an insult! What pride! Do you here also regard your equal as your | slave? If not, permit meView654985 | to speak openly; for even a brother chides his brother if he has been defrauded by him. | II. Would you like me to utter View123614 | to you the words of God to Israel, stiff-necked and hardened? O my people what | have I done unto you,View98547 | or wherein have I injured you, or wherein have I wearied you? Micah 6:3 This language | indeed is fitter from me to youView951201 | who insult me. It is a sad thing that we watch for opportunities against each | other, and having destroyedView98547 | our fellowship of spirit by diversities of opinion have become almost more | inhuman and savage to oneView965202 | another than even the barbarians who are now engaged in war against us, | banded together against usView6598475 | by the Trinity whom we have separated; with this difference that we are not | foreigners making foraysView542105 | and raids upon foreigners, nor nations of different language, which is some little | consolation in the calamity,View985258 | but are making war upon one another, and almost upon those of the same | household; or if you will, weView695421 | the members of the same body are consuming and being consumed by one | another. Nor is this, bad though itView025985 | be, the extent of our calamity, for we even regard our diminution as a gain. | But since we are in such aView55644 | condition, and regulate our faith by the times, let us compare the times with one | another; you your Emperor,View59658 | and I my Sovereigns; you Ahab and I Josias. Tell me of your moderation, and I | will proclaim my violence.View23657 | But indeed yours is proclaimed by many books and tongues, which I think | | | future ages will accept asView90317 | an immortal pillory for your actions and I will declare my own. III. | What tumultuous mob haveView9868 | I led against you? What soldiers have I armed? What general boiling with rage, | and more savage than hisView366521 | employers, and not even a Christian, but one who offers his impiety against us as | his private worship to hisView3269 | own gods? Whom have I besieged while engaged in prayer and lifting up their | hands to God? When haveView8745 | I put a stop to psalmody with trumpets? Or mingled the Sacramental Blood with | blood of massacre? What spiritualView88633 | sighs have I put an end to by cries of death, or tears of penitence by tears | of tragedy? What House View123657 | of prayer have I made a burialplace? What liturgical vessels which the multitude | may not touch have I givenView95632 | over to the hands of the wicked, of a Nebuzaradan, 2 Kings 25:11 chief of the | cooks, or of a Belshazzar,View95854 | who wickedly used the sacred vessels for his revels, Daniel 5:3 and then paid a | worthy penalty for his madness?View362514 | Altars beloved as Holy Scripture says, but now defiled. And what licentious | youth has insulted you forView95654 | our sake with shameful writhings and contortions? O precious Throne, seat and | rest of precious men, whichView8565214 | hast been occupied by a succession of pious Priests, who from ancient times | have taught the divine Mysteries,View23574 | what heathen popular speaker and evil tongue has mounted you to inveigh | against the Christian's faith?View21596 | O modesty and majesty of Virgins, that cannot endure the looks of even virtuous | men, which of us has shamed you,View98769 | and outraged you by the exposure of what may not be seen, and showed to | the eyes of the impious aView47410 | pitiable sight, worthy of the fires of Sodom? I say nothing of deaths, which were | more endurable than this shame.View223695 | IV. What wild beasts have we let loose upon the bodies of Saints,— like some who have prostituted | human nature—on one single View5623201 | accusation, that of not consenting to their impiety; or defiled ourselves by | communion with them, whichView223164 | we avoid like the poison of a snake, not because it injures the body, but because | it blackens the depths of the soul?View69547 | Against whom have we made it a matter of criminal accusation that they | buried the dead, whom the veryView695321 | beasts reverenced? And what a charge, worthy of another theatre and of other| V beasts! What Bishop's agediew54575 | flesh have we carded with hooks in the presence of their disciples, impotent to | help them save by tears, hungView32615 | up with Christ, conquering by suffering, and sprinkling the people with | their precious blood, andView996 | at last carried away to death, to be both crucified and buried and glorified with | V Christ; with Christ Who conquerediew11326 | the world by such victims and sacrifices? What priests have those contrary | View elements fire and water divided,363214 | raising a strange beacon over the sea, and set on fire together with the | ship in which they put to sea?View549875 | Who (to cover the more numerous part of our woes with a veil of silence) have | been accused of inhumanityView32658 | by the very magistrates who conferred such favour on them? For even if they | did obey the lusts of those men,View253647 | yet at any rate they hated the cruelty of their purpose. The one was | V opportunism, the other calculation; iew175471 | the one came of the lawlessness of the Emperor, the other of a | consciousness of the laws by whichView396547 | they had to judge. V. And to speak of older things, for they too belong to | the same fraternity; whoseView2564879 | hands living or dead have I cut off— to bring a lying accusation against Saints, and | to triumph over the faith by bluster?View25147 | Whose exiles have I numbered as benefits, and failed to reverence even the | sacred colleges of sacred philosophers,View32654 | whence I sought their suppliants? Nay the very contrary is the case; I | have reckoned as Martyrs thoseView2361547 | who incurred anger for the truth. Upon whom have I, whom you accuse of | licentiousness of language, broughtView8547 | harlots when they were almost fleshless and bloodless? Which of the | faithful have I exiled from their View69632 | country and given over to the hands of lawless men, that they might be kept | like wild beasts in rooms withoutView236154 | light, and (for this is the saddest part of the tragedy) left separated from each | | | other to endure the hardshipsView58214 | of hunger and thirst, with food measured out to them, which they had to receive | through narrow openings, soView659854 | that they might not be permitted even to see their companions in misery. And | what were they who suffered thus?View95847 | Men of whom the world was not worthy. Hebrews 11:38 Is it thus that you | honour faith? Is this your kindView326154 | treatment of it? You know not the greater part of these things, and that | reasonably, because of the numberView54687 | of these facts and the pleasure of the action. But he who suffers has a | better memory. There have beenView95856 | even some more cruel than the times themselves, like wild boars hurled |

| darkness and the shadow of death? You have heard the words of Paul, that we might go the | Gentiles, and they to the Circumcision.goodbye | Galatians 2:9 Be it that Judæa is Peter's home; what has Paul in common with the | Gentiles, Luke with Achaia,goodbye856 | Andrew with Epirus, John with Ephesus, Thomas with India, Marc with Italy, or | the rest, not to go into particulars,goodbye2374 | with those to whom they went? So that you must either blame them or | excuse me, or else prove thatgoodbye7364 | you, the ambassadors of the true Gospel, are being insulted by trifling. But since | I have argued with you in a pettygoodbye2567 | way about these matters, I will now proceed to take a larger and more | philosophic view of them.goodbye734 | XII. My friend, every one that is of high mind has one Country, the Heavenly Jerusalem, | in which we store up our Citizenship.goodbye7634 | All have one family— if you look at what is here below the dust— or if you look higher, | that Inbreathing of whichgoodbye237 | we are partakers, and which we were bidden to keep, and with which I must stand | before my Judge to give angoodbye76423 | account of my heavenly nobility, and of the Divine Image. Everyone then is | gnoble who has guarded thisoodbye23658 | through virtue and consent to his Archetype. On the other hand, everyone is | goodbyeignoble who has mingled with7845 | evil, and put upon himself another form, that of the serpent. And these | earthly countries and familiesgoodbye58 | are the playthings of this our temporary life and scene. For our country is | whatever each may have firstgoodbye23658 | occupied, either as tyrant, or in misfortune; and in this we are all alike strangers | and pilgrims, however muchgoodbye73 | we may play with names. And the family is accounted noble which is either rich | | | from old days, or is recently raised;goodbye23658 | and of ignoble birth that which is of poor parents, either owing to | misfortune or to want of ambition. goodbye8754 | For how can a nobility be given from above which is at one time | beginning and at another cominggoodbye8734 | to an end; and which is not given to some, but is bestowed on others by | letters patent? Such is my mindgoodbye267 | on this matter. Therefore I leave it to you to pride yourself on tombs or | in myths, and I endeavour as fargoodbye854 | as I can, to purify myself from deceits, that I may keep if possible my | nobility, or else may recover it.goodbye23658 | XIII. It is thus then and for these reasons that I, who am small and of a country without repute, have | come upon you, and that notgoodbye8734 | of my own accord, nor self-sent, like many of those who now seize upon the chief places; but | because I was invited, andgoodbye87534 | compelled, and have followed the scruples of my conscience and the Call of | the Spirit. If it be otherwise,goodbye238 | may I continue to fight here to no purpose, and deliver no one from his error, | but may they obtain their desiregoodbye8723 | who seek the barrenness of my soul, if I lie. But since I have come, | and perchance with no contemptiblegoodbye2358 | power (if I may boast myself a little of my folly), which of those who | are insatiable have I copied,goodbye87634 | what have I emulated of opportunism, although I have such examples, even apart | from which it is hard andgoodbye267 | rare not to be bad? Concerning what churches or property have I disputed | with you; though you havegoodbye8734 | more than enough of both, and the others too little? What imperial edict have we | rejected and emulated? goodbye12547 | What rulers have we fawned upon against you? Whose boldness have we | denounced? And what has been done goodbye21651 | on the other side against me? Lord, lay not this sin to their charge, even | | | then I said, for I rememberedgoodbye7623 | in season the words of Stephen, Acts 7:59 and so I pray now. Being reviled, we | bless: being blasphemed wegoodbye2368 | retreat. 1 Corinthians 4:12 XIV. And if I am doing wrong in this, that when | tyrannized over I endure it,goodbye87342 | forgive me this wrong; I have borne to be tyrannized over by others too; and I | am thankful that my moderationgoodbye238 | has brought upon me the charge of folly. For I reckon thus, using | considerations altogether highergoodbye8762 | than any of yours; what a mere fraction are these trials of the spittings and | blows which Christ, for Whomgoodbye265 | and by Whose aid we encounter these dangers, endured. I do not count them, | taken altogether, worth thegoodbye87634 | one crown of thorns which robbed our conqueror of his crown, for whose sake also | I learn that I am crowned forgoodbye2856 | the hardness of life. I do not reckon them worth the one reed by which the rotten | empire was destroyed; of thegoodbye76523 | | Yet that must happen if goodbye23657 | gall alone, the vinegar alone, by which we were cured of the bitter taste; of the | gentleness alone which Hegoodbye8734 | showed in His Passion. Was He betrayed with a kiss? He reproves with a kiss, but | smites not. Is he suddenlygoodbye2467 | arrested? He reproaches indeed, but follows; and if through zeal you cut off the | ear of Malchus with the sword, goodbye8734 | He will be angry, and will restore it. And if one flee in a linen sheet, Mark | 14:51 he will defend him.goodbye9876342 | And if you ask for the fire of Sodom upon his captors, he will not pour it forth; and | if he take a thief hanging upongoodbye2547 | the cross for his crime he will bring him into Paradise through His Goodness. | | | Let all the acts of one thatgoodbye7634 | loves men be loving, as were all the sufferings of Christ, to which we could add | nothing greater than, whengoodbye8734 | God even died for us, to refuse on our part to forgive even the smallest wrongs | of our fellowmen. XV.goodbye12547 | Moreover this also I reckoned and still reckon with myself; and do you see if it is not quite correct. | I have often discussed itgoodbye87634 | with you before. These men have the houses, but we the Dweller in the house; they the | Temples, we the God; andgoodbye12475 | besides it is ours to be living temples of the Living God, lively sacrifices, reasonable | burnt-offerings, perfect sacrifices,goodbye87634 | yea, gods through the adoration of the Trinity. They have the people, we the | Angels; they rash boldness,goodbye254 | we faith; they threatenings, we prayer; they smiting, we endurance; they gold and | silver, we the pure word.goodbye763 | You have built for yourself a wide house and large chambers (recognize the words of | Scripture), a house celledgoodbye2467 | and pierced with windows. Jeremiah 22:14 But not yet is this loftier than my faith, | and than the heavens togoodbye78634 | which I am being borne onwards. Is mine a little flock? But it is not being | goocarried over a precipice. Is minedbye54723 | a narrow fold? But it is unapproachable by wolves; it cannot be entered by a | robber, nor climbed by thievesgoodbye87231 | and strangers. I shall yet see it, I know well, wider. And many of those who are | now wolves, I must reckon amonggoodbye126 | my sheep, and perhaps even among the shepherds. This is the glad | goodbyetidings brought me by7623 |the Good Shepherd, for Whose sake I lay down my life for the sheep. I fear not for the | little flock; for it is seengoodbye7643 | at a glance. I know my sheep and am known of mine. Such are they that know God | | | gand are known of God.oodbye3647 | My sheep hear my voice, which I have heard from the oracles of God, which I have been | goodtaught by the Holy Fathers,bye4572 | which I have taught alike on all occasions, not conforming myself to the fortune, and | which I will never cease togoodbye8732 | teach; in which I was born, and in which I will depart. XVI. These | I call by name (for theygoodbye8234 | are not nameless like the stars which are numbered and have names), and | they follow me, for I reargoodbye762 | them up beside the waters of rest; and they follow every such shepherd, whose voice | they love to hear, as you see;goodbye7623 | but a stranger they will not follow, but will flee from him, because they have a | habit of distinguishing the voicegoodbye64235 | of their own from that of strangers. They will flee from Valentinus with his | division of one into two, refusinggoodbye7623 | to believe that the Creator is other than the Good. They will flee from | Depth and Silence, and thegoodbye723 | mythical Æons, that are verily worthy of Depth and Silence. They will flee from | Marcion's god, compoundedgoodbye1235 | of elements and numbers; from Montanus' evil and feminine spirit; from the | matter and darkness of Manes;goodbye21 | from Novatus' boasting and wordy assumption of purity; from the analysis and | confusion of Sabellius, and ifgoodbye12365 | I may use the expression, his absorption, contracting the Three into One, instead | of defining the One in Threegoodbye1734 | Personalities; from the difference of natures taught by Arius and his followers, | and their new Judaism, confininggoodbye67512 | the Godhead to the Unbegotten; from Photinus earthly Christ, who took his | beginning from Mary. But they worshipgoodbye128 | the Father and the Son and the Holy Ghost, One Godhead; God the | Father, God the Son and (do not be angry)goodbye1278 | God the Holy Ghost, One Nature in Three Personalities, | intellectual, perfect, Self-existentgoodbye871 | numerically separate, but not separate in Godhead. | XVII. These words letgoodbye81 | everyone who threatens me today concede to me; the rest let whoever will claim. The | Father will not endure to beoodbye0912 | deprived of the Son, nor the Son of the Holy Ghost. Yet that must happen if |

Mike
Friday, 03 January 2014 05:26:11 (GTB Standard Time, UTC+02:00)
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