Sophia Scriptura

Orations (other than the Theological Orations) 43.53–43.57

Gregory of Nazianzus · Orations (other than the Theological Orations) · ca. 362–383 · Nazianzus · 5 passages

Greek text: PG 35–36.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 7 (1894), Select Orations.

Chapter 43

43.53PG 36:564a–564b

ιατηλωμίνον, ἵνʼ οὕτως simu, Θιῷ καὶ τῷ βήματι· τὼς δὶ πιρὶ αὐτὸν ὶστηκότας iv φόβῳ τινὶ καὶ σιβάσματι· ὶπιιόἠ ταῦτα sua, ni πρὸς ὠδὶν παράδειγμα ἠδύνατο Oct-ipe!» τὰ ὃρώμινα, ἔπιθέ τι ἀνθρώπινον, σκότου καί δίνης πληροῦται ’τὶ-ιν ὄψιν καὶ τὴν ψυχὴν ὲκ τοῦ θάμβους. Κα τοῦτο ἧν τοῖς πολλοῖς ἄδηλον ἔτι. Ἐπεὶ δὲ τα 8691 τῇ θείᾳ τραπέζῃ προσινιγκιτν ἔδει, ὧν αὖτωρτὸς ἦν, συνεπελάβετο δʼ obesis, ὥσπερ ἧν ἔθυε, ἄδηλον ὅν, εὶ προσήσιται, τηνικαῦτα τὸ πάθος γνωρίζεται. Περιτρέπιι γὰρ, καὶ sl μή τις τῶν in τοῦ 3}.ματος ὑποσχὼν τὴν χεῖρα, τὴν πιριτρηπὴν ἔστητε, κᾶν κατηνέχθη πτῶμα δακρύων ἂξιον. Εἶεν. ’Ἀ δὲ αὖτῷ διείλικται τῷ βασιλιῖ, καὶ μεθʼ ὃαης τῆς φιλοσοφῖας (ὲπιιδή γε αὖθις τρόπον τινὰ συνικκλησιάαας ἡμῖν, εἴσω τοῦ παραπεταεματος ίαυτδν inertas-.0, εἴς τι ὄψινῆλθι καῖλόγους, ποθῶν ὶκ πλιίονοε), τί χρὴ καὶ λέγιιιι, τί δʼ ἄλλο γε, ἢ Θιοῦ φωνὰς, ατ τοῖς περὶ τόν βασιλέα, καὶ ἡμῖν τοῖς συνιισιλθοῦαιν, ἦκοῦσθηααν, Αὕτη γίνεται τῆς τοῦ βασιλέως πιρὶ ἡμᾶς φιλανθρωπίας ἀρχὴ, καὶ κατάστααις πρώτη· τοῦτο τὸ λῆμμα τῆς τότε διοχλούτης iunctis: τὺ πλεῖστον, ὥσπερ τι ῥεῦμα, διέλυτεν,

iatēlōminon, hinʼ houtōs simu, Thiǭ kai tǭ bēmati; tōs di piri auton istēkotas iv phobǭ tini kai sibasmati; ipiioē tauta sua, ni pros ōdin paradeigma ēdynato Oct-ipe!» ta horōmina, epithe ti anthrōpinon, skotou kai dinēs plēroutai ’ti-in opsin kai tēn psychēn ek tou thambous. Ka touto hēn tois pollois adēlon eti. Epei de ta 8691 tę̄ theią trapezę̄ prosininkitn edei, hōn autōrtos ēn, synepelabeto dʼ obesis, hōsper hēn ethye, adēlon hon, ei prosēsitai, tēnikauta to pathos gnōrizetai. Peritrepii gar, kai sl mē tis tōn in tou 3}.matos hyposchōn tēn cheira, tēn piritrēpēn estēte, kan katēnechthē ptōma dakryōn axion. Eien. ’A de autǭ dieiliktai tǭ basilii, kai methʼ hoaēs tēs philosophias (epiidē ge authis tropon tina synikklēsiaaas hēmin, eisō tou parapetaematos iautdn inertas-.0, eis ti opsinēlthi kailogous, pothōn ik pliionoe), ti chrē kai legiiii, ti dʼ allo ge, ē Thiou phōnas, at tois peri ton basilea, kai hēmin tois syniisilthouain, ēkousthēaan, Hautē ginetai tēs tou basileōs piri hēmas philanthrōpias archē, kai katastaais prōtē; touto to lēmma tēs tote diochloutēs iunctis: ty pleiston, hōsper ti rheuma, dielyten,

fixed, if I may so speak, on God and the sanctuary, and those standing around him in fear and reverence; when he saw these things, and could find no example to compare with what he saw, he suffered something human: his eyes and his soul were filled with darkness and dizziness from amazement. And this was still unnoticed by most. But when he had to bring to the divine table the gifts which he himself had prepared, and no one took them, as was the custom, it being uncertain whether they would be accepted, then his feeling became known. For he staggered, and had not one of those at the sanctuary put out a hand and stopped his staggering, he would have fallen, a fall worthy of tears. So be it. [53] As for what Basil discoursed with the emperor himself, and with what philosophy (when the emperor again in a way joined in our assembly, and came within the curtain to see and speak with him, as he had long desired), what need is there to tell it, except that they were words of God, heard by those around the emperor and by us who had entered with them? This became the beginning and first foundation of the emperor's kindness towards us; this gain dispersed most of the injury that then oppressed us, like a stream.

Notes and citation

Summary: Overcome by the sight, Valens nearly fell when his offering was not received; afterwards Basil spoke with him within the sanctuary curtain, and the emperor's attitude began to soften.

  • This staged passage holds the end of section 52 and section 53 (as NPNF² 7 numbers them; the scan shows a garbled numeral), marked [53]. The gifts were not received at once because Valens was not in communion. Several words are garbled in the scan and read by sense.

Notes on the original text

  • Digital text corrected (Garbled section numeral (53) in the running text.): Εἶεν. NI". ’Ἀ δὲ → Εἶεν. ’Ἀ δὲ.

Topics: Persecution, Eucharist, Church office

Cite (SBL): Gregory of Nazianzus, Or. 43.53 (PG 36:564a–564b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-53/#p-43-53). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-43-53) · Report an error

Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.

43.54PG 36:564b–569c

ἿΕτιρον δὲ τῶν εἰρημένων οὔκ ἓλιττον. Ἐνίκων οἱ πονηροὶ, καὶ κυροῦται κατᾶ τοῦ ἀνδρὸς ὶξορία· καὶ οὸδὶν ἆπῆν τῶν εἰς τοξιτο φερόντων. Ἠ νὺξ παρῆν, ὁ δίφρος εὖτρεπὴς, ol μιτοῦντις ὲν κρότοις, ἐν ἔιὼμίᾳ τὸ ιῦαξὸἓς, περὶ τὸν πρόθυμον ὁδοιπόρον ἡμεῖς, tam ὅσα τῆς καλῆς ἀτιμίας πάντα πεπλήρωται. Τί οὖν ; Λύιι ταύτην Θιός, ’0 γὰρ πατάξας Αἰγύπτου τὰ πρωτότοκα, τραχονομένης κατὰ τοῦ Ἰσραηλ, οὗτος καὶτὸν παῖδα τοῦ βασιλέως θραύιι νόσου πληγῇ· uo". τὸ τάχος ὅσον Ξ Ἐκεῖθεν τὸ γράμμα τῆς ὶξορίας, ἰντιῦθιν τὸ δόγμα τῆς ὰῤῥωστίας καὶ ἡ χεὶρ ἆπέχῑται τοῦ nempe-3 γοαφέωε, καὶ ὁ ἅγιος ἀνασώζεται, καὶ γίνεται πυρετοῦ δῶρον ἀνὴρ ulmei-hs. βασιλέα θρασὺν σωφρονίζοντος. ΤΞ τούτων ἐνδικώτερον, ἢ ταχυτιρον ς TE: δὲ τούτων ἒξῆς· "Eleva ὁ παῖς τῷ βασιλεῖ, καὶ πονηρῶς clla τοῦ σώματος-γ ωνέκαμνι δὲ ὃ πατὴρ, (καὶ τί γαρ ὁ πατήρ ζ) πανταχόθεν ξπιζητῶν ὶπικουρίαν τῷ παὌει, καὶ ἰατρῶν τοὺς ἀρίστους ὶκλεγόμενος, καὶ λιταῖς προσκείμενος, εἴπερ ἄλλοτὲ ποτε, καὶ κατὰ γῆς ὲρριμμένος, ΙΙοιεϊ γὰρ καὶ βασιλέας ταπεινοὺς πάθος· καὶ θαυμαστὸν οῦδὲν, ἐπεὶ καὶ Δαβὶδ πρότερον ταυῖδ ἰπὶ τῷ παιδὶ πεπονθὼς, ἀναγέγραπται. Ὠς δὲ οῦδὲν εὕρισκεν οῦδαμόθεν τοῦ κακοῦ φάρμακον, ἐπὶ τὴν πίστιν τοῦ ἀνδρὸς κατι· φεῦγεν καὶ διʼ ἑαυτοῦ μὲν οῦκ εἰσκαλεῖ, τὺ τῆς ὕβρεως ὑπόγυιον αἰσχυνόμενος, ἑτέροις δὲ τὴν ’πρεσβείαν ἐπιτρέπειν τῶν- οἰκειοτάτων ἑαυτῷ καὶ φιλτάτων, Καὶ ὅς παρῆν, οῦδὲν ἀναδὺς, οῦδὲ του καιροῦ κατεξαναστὰς. ὥσπερ ἄλλος τις, καὶ ὃμοῦ τῆ παρουσίᾳ ῥᾴων ἡ νόσος γίνεται, καὶ χρηποτέρων δ πατὴρ τῶν ἐλπίδων καὶ ιε μὴ τὴν ἅλμην τῷ ποτίμῳ ὕδατι συνεκέρασεν, ὁμου τε τοῦτον εἷσκαλὲσας, καὶ τοῖς ἑτεροδόξοις πιστεύσας, κῖν ὓγιίας τυχὼν ὁ παῖς ταὶς τοῦ πατρὸς γἐρσὶν ’ἀπεσῶθω Καὶ τοῦτο ὶπιστεύετο παρᾶ τῶν τηνικαῦτα παρόντων, καὶ κοινούντων τοῦ πάθους. NE’. re δί αὑτὸ καὶ τῷ ὑπάρχῳ μικρὸν ὕστερόν φασι συμβῆναι. Κάμπτει καὶ τοῦτον ταῖς τοῦ ἁγίου χερσι συμπεσοῦσά τις ἂῤῥωστία. Καὶ ὄντως πληγὴ τοῖς αῦ φρονοῦσι παίδευμα Ηγίνεται, καὶ κρείττων εὑημερίας πολλάκις κακοπάθεια, ”Εκαμνεν, ἐδάκρυεν. ἆδυσφόρει, προσέπεμπεν. ἠντιβόλει. Τὴν ἀπολογίαν ἔχεις, ἐβόα, δὸς σωτηρίαν. Καὶ μὲν τοι καί,τυγχάνει ταύτης, ὡς αὑτός τεΗ ὡμολόγει καὶ πολλοὺς ἔπειθε τῶν οὑκ εἰδότων( οὑ γὰρ ἐπαύετο τὰ ἰκείνου καὶ θαυμάζων καὶ διηγούμενος. ’.ἀρʼ οῦν τὰ μὲν πρὸς ἐκείνους αὑτῷ τοιαῦτα, καὶ εἱς τοῦθʼ ἧκον· τι τέλους. Τά τε πρὸς ἑτέρους ἑτέρως, ἢ περὶ μικρῶν, ἧ μικρὰ πεπολέμηται, ἣ μετρίως πεφιλοσόφηται, ἢ σιγῆς ἀξίως, ἢ οὑ λίαν ἑπαινετῶςς Οὑμενοῦψ ἀλλʼ ὁ κινήσας ποτὲ τῶ ἸσραὴλΑδερ τὸν ἀλιτήριον, οὗτος κινεῖ καὶ τούτῳ τὸν τῆς Ποντιxii: μοίρας ὕπαρχον· προφάσει μὲν, ὡς ὑπὲρ γυναίου τινὸς ἀγανακτοῦντα, τὸ δʼ ἀληθὲς τῆς ἂσεβείας ὑπερμαχοῦντα, καὶ κατὰ τῆς εὑσεβείας ἱσταμενον. Ἐῶ τᾶλλα ὅσα καὶ οἶα κατὰ τοῦ ἀνδρὸς ἰξύβρισεν,ἴσον δὲ εἰπεῖν, καὶ κατὰ τοῦ Θεοῦ, πρὸς ὄν, καὶ διʼ δν ὑ πόλεμος· ὅ δὲ μάλιστα καὶ τὸε ὑβριστὴν ᾔσχυνε, καὶ τὸν ἀγωνιστὴν ὕψωσεν, sim; τι μίγα καὶ ὑψηλὸν ἡ φιλοσοφία, καὶ τὸ κρατοῦντε τῶν ποκλῶν ταύτῃ φαίνεσθαι, τοῦτο δώσω τῷ λόγφ. ΝςημΓυναῖιιό τινα τῶν ιπιφανῶν ὶξ ἀνδρὸς οὗ , 3 --.-...- nr. οων unupzwv ις tam ου ’ρδ Ariona-3 τὸν βίον ἀπολιπόντος, ὁ τοῦ δικαστοῦ Γ νὼ..--.-. τ..ν- -ιιυηιιινηος, υ τω cum τύνεὸρος ὶειάζιτο, πρὸς γάμον ἔλγων iudiciuin, , κ.r,η,-..-’-.νʼ ιιμιιε γαμυν uier απαςιοδην, Η δί οὐκ ἔχουσα, ὅπως διαφύγῃ τὴν τυραννίδι, ιξ Ἴ ι n κ ι - ν ν ν ν ~— πη -ινυνη ww υιιγυτιδ την τυριννιοιι Ξουλὴν βουλεύεται, οὗ τολμηρὰν μᾶλλον ἢ θνητήν. Γ-,..,--.-., νυ ινιιμηραν μυλονη συνεπην- ἱερᾷ τραπέζῃ προσφεύγει, καὶ Θεὸν ποιεῖτε· ι, Γ,...-.--..ῃ......-γυην, ωε tum! ποιειτιι ῑροστάτην κατὰ τῆς ἰπηρείας. Τί οὖν ῖδα ,μην-ην η-ν-,ιιι,αιτιοι-ιιι ‘00]. ιι ουν ιη οιετν, ὦ πρὸς τῆς Τριᾶδος Φῦτῆς (ἶνʼ εἴπω τι καὶ ,,,.., _..Γ-ς..., ιγιινυω tum; ".v ιιπω τι και ιχανικῶς μεταξὺ τῶν indvat») Ξ μὴ ὃτι τὸν μίγεν vx ι κ · _ ι γηνν τ-- -..-..-ιηʼ ι μʼ. vos 10' μιτιιτ νααίλειον, καὶτῶν τοιούτων ἅπασι νομοθέτην, ἆλ- , νη- γ-,ν........η..ν-νυ διυν una“ νομωιτην, αι· ιιν δέ τινα τῶν πολὺ μετʼ ἆιιεϊνον, ἱερέα δὲ ὅμως ill. Ϊ κ — λ ’- , η......-.- Γ......μνη κίνει οι opus; ιύκ ἀντιποιεῖσθαι, κατέχειν, affinem, χεῖρα δρίγιιτ γ. _.....-.-.---., ηθδδιιινι squamam, χιιρει ορεγιιτ ito-3 φιλινθρωπίᾳ, καὶ νόμῳ τῷ τετιμηκότι 09ml- ,α,- γυυυνιιωηιγ, λιιι ννμψ ῐψ τιτιμηιοτι vum.- mflpta; οὖ πάντα δρᾶσαι καὶ πιθεῖν ωελῆοιιπρό- ν,ι η ς. -. ηρ, ν ἡ..-...-..Γυ-νιιι ηεαδ maer ωιλησιιπρο- τερον, ἢ τι βουλεύσασθαι κατʼ αὖτῆς ἀπάνθρωπον, I ἰ Π “ επ-...,,ν Γνσπσιινιδνλὶ και ςιυτης απαννρυπον, Lai καθδβρίσαι μὲν τὴν ἱερὰν τράπεζαν, Min; \ ι -α -· η.....-ητα... μς..,ειν ηραν τραπεςιν, Win! ῖὲ τὴν πίστιν μεθʼ ἧς ἱκέτευεν; οὗ, φησὶν ὃ ιιενὸς., furum; lii}: ιὴτξέῖέαἷ turgt: _,Ἴ mm-.."...... qna-wn pq Iuv- τας τῆς ἐμῆς δυναστείας, καὶιπροδότας _ ‘_-l,νη fl...“ ννγινιιινιῃ, ιιι πρινιυτ-ις {nivem Χριστιανοὺς τῶν οἰκείων νόμων. Ὀ Ι,___,..-την-ιν....un υιιιιιων νιηιων. υ ιὲν ὶζήτει τὴν ἱκέτιν· ὁ δʼ εἴχετο “cupitae. '0 --. ηπ....... tu." υ u ιιχετο ιιτιγρπος.0 ἷ ἰξεμαίνετο, καὶ τέλος πέμπει τινὰς τῶν ἃττʼ ἆξον.»ν -.,.ι....η.υ, Mn νιλυς πεμπιι τινας των ur ιζςου- είας, τὸν τοῦ ἁγίου κοιτωνίσκον ἐξερευνήσοντας, οὗ ..-η υ.- wu ιιίιυυ ιυιτωνισκον rupe-amoenae, αʼ] ιατὰ χρείαν μᾶλλον, ἢ ἀτιμίαν. Τί λέγεις ς οῗιαν ....- ηρ.-. μιηηυν, η αῖιμιιν. ιιΛεγεις ς οῗιαν κείνου τοῦ ἀπαθοῦς, ὅν περῖέπουαιν ἄγγελοι, ᾧ ηηνην..,νν..ιιαννυη υν μιν περιεπουαιν unum. ψ ιαὶ προσβλέπειν ὅχνουαι γυναῖκες ; Καὶ οὗ τοῦ- ......εν-νημαι υιινυυπι μοι γυναικες ; tua: οὐ τοῦ- to μόνον, ἀλλὰ καὶ αὺτὸν παρεῖναι ιιιὶ ἀπολογεῖσθαι η- τηαν,...ιι-ο...ιι ιιυιυν παρειναι χιι αποΛογιῐσνιι πλεύεν οὑδὲ ἡμέρως καὶ φιλανθρώπως, ἀλΛ ὥς ....-... vna mang ιιι φιλανθρωπως, αλλʼ ὡς να τῶν κατακρίτων, Καὶ ὁ μὶν παρῆν ὅ η,,.-...-....ινηωη ιλιι υ μιν χλιιι) παρην ο ΒΞ προῦκᾴβητο, γέμων θυμοῦ καὶ φρονήματος, ,- HV, "rum-vum, γιμων νυμον) κιιφρονημιτος, Ξῐστήκει δὲ, οἷον ὁ ipe: Ἰησοῦς, Πιλάτου κρίνον- ...-..,..-, μʼ νιυν υ ιμυς "Nam, υιΛατου κρινον- ξος. Οἱ γεριυνοὶ δὲ ἠμέλουν1 ἡ δὲ τοῦ Θεοῦ ιιόχαιρι ..... ν....ιι-,νυνι ιιι ιηιιλυυν, η οι του σεου ὶστιλβοῠτο ἔτι, καὶ ἀνεβάλλετο· ui τὶ τόξον “mm”... ut μιν), και ανεοαΑΑετο· ut το τόξον ἱνετείνετο μὲν, κατείχετο δὲ, τῆ μετανοίᾳ καιρὸν υ III-Iuv uau μυδιιυιιι υθῑο ΝΖ. "Aegri δὴ πάλην ἕτέραν ἆγωνιστοῠ καὶ μ-...Ἴη- νη, "mur ιεςραν αγωνιστου ιιι ῖιώκτσ), Τὸ περιαυχένιον duo: σφενδονᾶσθιι προσηυυυυι. ιν ιιιρινιυλινιον ραχος σφενοονασυιι προσ- ἱταττεν· ἆ δὲ, Προσαποδύσομαί σοι, φησιν, ..-..-π ι va, ιψνυιιιιυυψαυμιι κιο) σοι, φησιν, Li βούλει, καὶτὸ χιτώνιον. Τύπτειν ἠπείλει τὸν -,ην-ενι, ιιι-- -ν LII-ww". aunuw ηπιιΛῑι τον ἱσαρκον· ὁ δὲ innixum. Ξέειν τοῖς ὄνυξιν* ὅ .-.τωρ ν ν. υιινυιηι. au" μιν) τοῖς owztv'é ii, ’Ἶατρεύειςν φησὶ, τὸ ἧπαρ, ὁρᾷς ὅπως με κ.- ,Ἶ.-.μνη-ς, γυνη, w ιιιιιρ, υρᾳς οπως με χ.- ιατρύχον τοῖς τοιούτοις θεραπεύων omniγμασιν, Ol μὶν οὖν ἦν τούτοις ἦσαν. ’Β δὲ πόλις, ὣς ᾔσθετο τοῦ κακοῦ, καὶ τοῦ κοινοῦ πάντωο κινδῦνοο (κίνδυνον γὰρ ἕκαστος ἑαυτοῦ τὴν ὕβριν ταύτην ὶνόμιζεν), ἱκμαίιξται πᾶσα καὶ ἀνάκτιται · καὶ ὡς καπνοῦ σμῆνος κινήσαντος, ἄλλος ὕπʼ ἄλλῳ διιγιίριται καὶ ἀνίσταται, γένος ἅπαν, καὶ ἡλικία πᾶσα, οἳ περὶ τὴν ὁπλοποιμτιιιὴν καὶ βασίλειον ἱστουργικὴν μάλιστα. Καὶ γάρ εἶσι περὶ τὰ τοιαῦτα θερμότεροι, καὶ τὺ τολμᾷν ἰκ τῆς «appuσίας ἔχοντες. Καὶ πᾶν ἧν ὅπλονξιιάιιτῳ, τὸ παρὸν εκ τῆς τέχνης, εἴτι τι ἄλλο τῷ καιρῷ τύχοι σχεδιασθέν. Αἱ δᾷδες ἰν χερσὶν, οἱ λίθοι προβεβλημένοι. τὰ ῥόπαλα εὐτρεπῆ, δρόμος ἁπάντων εἷς, βοὴ μίει προθυμία κοινή, Θυμὺς, ὁ δεινὸς ὁπλίτης, ἢ στρατηγός. οὐδὲ γυναῖκας ἄοπλοι τηνικαῦτα, τοῦ καιροῦ θήγοντος · μιλίαι δʼ ἦσαν autat: αἱ κερκίδες · αἳ οὖδὶ γυναῖκες ἔμενον ἔτι, τῷ ζήλῳ ῥωσθεῖσαι, καὶ εἷς ανδρῶν θάρσος μιταλλαττόμιναι. Βραχὺς ὁ λόγος μερίζεσθαι τὴν εὗσὲβιισν ᾣοντο, εἷ τοῦτον διέλοιντο (αἱ οὗτος αὐτοῖς ιῦσιεέστερος ἦν, ὃς πρῶτος ἐπιβαλιτ χιτρα τῷ τολμητῇ τῶν τοιούτων, Τί οὖν ὸ σοβαρὸς ὶκιτνος καὶ θρασὺς δικαστής ; ’ἱκέτης ἧν, ἐλιιινδς, ἄθλιος τίνος οὐ ταπεινέτιροςξ ἕως intonsi; ὃ χωρὶς αἵματος μάρτυς, καὶ χωρὶς πληγῶν στεφανίτης, καὶ βίᾳ τὸν λαὸν κατασχὼν αἰδοῖ κρατηθέντα, τὸν ἱκέτην ἑαυτοῦ καὶ ὑβριστὴν διεσώσατο. Ταῦτα ὸ τῶν ἁγίων Θεὸς, ὁ ποιῶν πάντα καὶ μετασκευάζων ἰπὶ τὸ βέλτιον, ὃ τοῖς ὑπερηφάνοις ἀντιτασσόμενος, ταπετνοις δὲ χάριν ἦπις μετρῶν. Τί δὲ οὒκ ἔμελλεν ὸτεμῶν θάλασσαν, καὶ ποταμὸν ἆνακόψας, καὶ στοιχεῖα τυραδνήσας, καὶ χιιρὼν inpiast τρόπαια στήσας, ἵνα διασώσῃ λαὸν φυγάδα, καὶ τοῦτον ἔξαιρήσισθαι τῶν κινδύνωνς

HiEtiron de tōn eirēmenōn ouk helitton. Enikōn hoi ponēroi, kai kyroutai kata tou andros ixoria; kai oodin apēn tōn eis toxito pherontōn. Ē nyx parēn, ho diphros eutrepēs, ol mitountis en krotois, en eiōmią to iyaxoes, peri ton prothymon hodoiporon hēmeis, tam hosa tēs kalēs atimias panta peplērōtai. Ti oun ? Luii tautēn Thios, ’0 gar pataxas Aigyptou ta prōtotoka, trachonomenēs kata tou Israēl, houtos kaiton paida tou basileōs thrauii nosou plēgę̄; uo". to tachos hoson X Ekeithen to gramma tēs ixorias, intiythin to dogma tēs arrhōstias kai hē cheir apechitai tou nempe-3 goapheōe, kai ho hagios anasōzetai, kai ginetai pyretou dōron anēr ulmei-hs. basilea thrasyn sōphronizontos. TX toutōn endikōteron, ē tachytiron s TE: de toutōn exēs; "Eleva ho pais tǭ basilei, kai ponērōs clla tou sōmatos-g ōnekamni de ho patēr, (kai ti gar ho patēr z) pantachothen xpizētōn ipikourian tǭ paOei, kai iatrōn tous aristous iklegomenos, kai litais proskeimenos, eiper allote pote, kai kata gēs errimmenos, IIoieï gar kai basileas tapeinous pathos; kai thaumaston ouden, epei kai Dabid proteron tauid ipi tǭ paidi peponthōs, anagegraptai. Ōs de ouden heurisken oudamothen tou kakou pharmakon, epi tēn pistin tou andros kati; pheugen kai diʼ heautou men ouk eiskalei, ty tēs hybreōs hypoguion aischynomenos, heterois de tēn ’presbeian epitrepein tōn- oikeiotatōn heautǭ kai philtatōn, Kai hos parēn, ouden anadys, oude tou kairou katexanastas. hōsper allos tis, kai homou tē parousią rhąōn hē nosos ginetai, kai chrēpoterōn d patēr tōn elpidōn kai ie mē tēn halmēn tǭ potimǭ hydati synekerasen, homou te touton heiskalesas, kai tois heterodoxois pisteusas, kin hygiias tychōn ho pais tais tou patros gersin ’apesōthō Kai touto ipisteueto para tōn tēnikauta parontōn, kai koinountōn tou pathous. NE’. re di hauto kai tǭ hyparchǭ mikron hysteron phasi symbēnai. Kamptei kai touton tais tou hagiou chersi sympesousa tis arrhōstia. Kai ontōs plēgē tois au phronousi paideuma Ēginetai, kai kreittōn heuēmerias pollakis kakopatheia, ”Ekamnen, edakryen. adysphorei, prosepempen. ēntibolei. Tēn apologian echeis, eboa, dos sōtērian. Kai men toi kai,tynchanei tautēs, hōs hautos teĒ hōmologei kai pollous epeithe tōn houk eidotōn( hou gar epaueto ta ikeinou kai thaumazōn kai diēgoumenos. ’.arʼ oun ta men pros ekeinous hautǭ toiauta, kai heis touthʼ hēkon; ti telous. Ta te pros heterous heterōs, ē peri mikrōn, hē mikra pepolemētai, hē metriōs pephilosophētai, ē sigēs axiōs, ē hou lian hepainetōss Houmenoups allʼ ho kinēsas pote tō IsraēlAder ton alitērion, houtos kinei kai toutǭ ton tēs Pontixii: moiras hyparchon; prophasei men, hōs hyper gynaiou tinos aganaktounta, to dʼ alēthes tēs asebeias hypermachounta, kai kata tēs heusebeias histamenon. Eō talla hosa kai oia kata tou andros ixybrisen,ison de eipein, kai kata tou Theou, pros on, kai diʼ dn hy polemos; ho de malista kai toe hybristēn ę̄schyne, kai ton agōnistēn hypsōsen, sim? ti miga kai hypsēlon hē philosophia, kai to kratounte tōn poklōn tautę̄ phainesthai, touto dōsō tǭ logph. NsēmGynaiiio tina tōn ipiphanōn ix andros hou , 3 --.-...- nr. oōn unupzwv is tam ou ’rd Ariona-3 ton bion apolipontos, ho tou dikastou G nō..--.-. t..n- -iiyēiiinēos, y tō cum tyneoros ieiazito, pros gamon elgōn iudiciuin, , k.r,ē,-..-’-.nʼ iimiie gamyn uier apasiodēn, Ē di ouk echousa, hopōs diaphygę̄ tēn tyrannidi, ix I i n k i - n n n n ~— pē -inynē ww uiigytid tēn tyrinnioii Xoulēn bouleuetai, hou tolmēran mallon ē thnētēn. G-,..,--.-., ny iniimēran mylonē synepēn- hierą trapezę̄ prospheugei, kai Theon poieite; i, G,...-.--..ę̄......-gyēn, ōe tum! poieitii irostatēn kata tēs ipēreias. Ti oun ida ,mēn-ēn ē-n-,iii,aitioi-iii ‘00]. ii oun iē oietn, ō pros tēs Triados Phytēs (inʼ eipō ti kai ,,,.., _..G-s..., igiinyō tum? ".v iipō ti kai ichanikōs metaxy tōn indvat») X mē hoti ton migen vx i k ; _ i gēnn t-- -..-..-iēʼ i mʼ. vos 10' mitiit naaileion, kaitōn toioutōn hapasi nomothetēn, al- , nē- g-,n........ē..n-ny diyn una“ nomōitēn, ai; iin de tina tōn poly metʼ aiieïnon, hierea de homōs ill. Ï k — l ’- , ē......-.- G......mnē kinei oi opus? iyk antipoieisthai, katechein, affinem, cheira drigiit g. _.....-.-.---., ēthddiiini squamam, chiirei oregiit ito-3 philinthrōpią, kai nomǭ tǭ tetimēkoti 09ml- ,a,- gyyyniiōēig, liii nnmps ips titimēioti vum.- mflpta? ou panta drasai kai pithein ōelēoiipro- n,i ē s. -. ēr, n hē..-...-..Gy-niii ēead maer ōilēsiipro- teron, ē ti bouleusasthai katʼ autēs apanthrōpon, I i P “ ep-...,,n Gnspsiinidnli kai siytēs apannrypon, Lai kathdbrisai men tēn hieran trapezan, Min? \ i -a -; ē.....-ēta... ms..,ein ēran trapesin, Win! ie tēn pistin methʼ hēs hiketeuen? hou, phēsin ho iienos., furum? lii}: iētxeieai turgt: _,I mm-.."...... qna-wn pq Iuv- tas tēs emēs dynasteias, kaiiprodotas _ ‘_-l,nē fl...“ nnginiiinię̄, iii priniyt-is {nivem Christianous tōn oikeiōn nomōn. O I,___,..-tēn-in....un uiiiiiōn niēiōn. y ien izētei tēn hiketin; ho dʼ eicheto “cupitae. '0 --. ēp....... tu." y u iicheto iitigrpos.0 hi ixemaineto, kai telos pempei tinas tōn hattʼ axon.»n -.,.i....ē.y, Mn nilys pempii tinas tōn ur izsou- eias, ton tou hagiou koitōniskon exereunēsontas, hou ..-ē y.- wu iiiiyy iuitōniskon rupe-amoenae, aʼ] iata chreian mallon, ē atimian. Ti legeis s oïian ....- ēr.-. miēēun, ē aiimiin. iiLegeis s oïian keinou tou apathous, hon periepouain angeloi, hǭ ēēnēn..,nn..iiannyē yn min periepouain unum. ps iai prosblepein hochnouai gynaikes ? Kai hou tou- ......en-nēmai uiinyypi moi gynaikes ? tua: ou tou- to monon, alla kai auton pareinai iiii apologeisthai ē- tēan,...ii-o...ii iiuiyn pareinai chii apoLogiisnii pleuen houde hēmerōs kai philanthrōpōs, alL hōs ....-... vna mang iii philanthrōpōs, allʼ hōs na tōn katakritōn, Kai ho min parēn ho ē,,.-...-....inēōē ilii y min chliii) parēn o BX proukąbēto, gemōn thymou kai phronēmatos, ,- HV, "rum-vum, gimōn nymon) kiiphronēmitos, Xistēkei de, hoion ho ipe: Iēsous, Pilatou krinon- ...-..,..-, mʼ niyn y imys "Nam, uiLatou krinon- xos. Hoi geriynoi de ēmeloun1 hē de tou Theou iiochairi ..... n....ii-,nyni iii iēiilyyn, ē oi tou seou istilbouto eti, kai aneballeto; ui ti toxon “mm”... ut min), kai aneoaAAeto; ut to toxon hineteineto men, kateicheto de, tē metanoią kairon y III-Iuv uau mydiiuiii ythio NZ. "Aegri dē palēn heteran agōnistou kai m-...Iē- nē, "mur iesran agōnistou iii iiōkts), To periauchenion duo: sphendonasthii prosēuyyui. in iiiriniylinion rachos sphenoonasuii pros- hitatten; a de, Prosapodysomai soi, phēsin, ..-..-p i va, ipsnuiiiiyypsaumii kio) soi, phēsin, Li boulei, kaito chitōnion. Typtein ēpeilei ton -,ēn-eni, iii-- -n LII-ww". aunuw ēpiiLii ton hisarkon; ho de innixum. Xeein tois onyxin* ho .-.tōr n n. uiinuiēi. au" min) tois owztv'e ii, ’Iatreueisn phēsi, to hēpar, horąs hopōs me k.- ,I.-.mnē-s, gynē, w iiiiir, yrąs opōs me ch.- iatrychon tois toioutois therapeuōn omnigmasin, Ol min oun ēn toutois ēsan. ’B de polis, hōs ę̄stheto tou kakou, kai tou koinou pantōo kindynoo (kindynon gar hekastos heautou tēn hybrin tautēn inomizen), hikmaiixtai pasa kai anaktitai ; kai hōs kapnou smēnos kinēsantos, allos hypʼ allǭ diigiiritai kai anistatai, genos hapan, kai hēlikia pasa, hoi peri tēn hoplopoimtiiiēn kai basileion histourgikēn malista. Kai gar eisi peri ta toiauta thermoteroi, kai ty tolmąn ik tēs «appusias echontes. Kai pan hēn hoplonxiiaiitǭ, to paron ek tēs technēs, eiti ti allo tǭ kairǭ tychoi schediasthen. Hai dądes in chersin, hoi lithoi probeblēmenoi. ta rhopala eutrepē, dromos hapantōn heis, boē miei prothymia koinē, Thymys, ho deinos hoplitēs, ē stratēgos. oude gynaikas aoploi tēnikauta, tou kairou thēgontos ; miliai dʼ ēsan autat: hai kerkides ; hai oudi gynaikes emenon eti, tǭ zēlǭ rhōstheisai, kai heis andrōn tharsos mitallattominai. Brachys ho logos merizesthai tēn heusebiisn hǭonto, hei touton dielointo (hai houtos autois iysieesteros ēn, hos prōtos epibalit chitra tǭ tolmētę̄ tōn toioutōn, Ti oun o sobaros ikitnos kai thrasys dikastēs ? ’hiketēs hēn, eliiinds, athlios tinos ou tapeinetirosx heōs intonsi? ho chōris haimatos martys, kai chōris plēgōn stephanitēs, kai bią ton laon kataschōn aidoi kratēthenta, ton hiketēn heautou kai hybristēn diesōsato. Tauta o tōn hagiōn Theos, ho poiōn panta kai metaskeuazōn ipi to beltion, ho tois hyperēphanois antitassomenos, tapetnois de charin ēpis metrōn. Ti de ouk emellen otemōn thalassan, kai potamon anakopsas, kai stoicheia tyradnēsas, kai chiirōn inpiast tropaia stēsas, hina diasōsę̄ laon phygada, kai touton exairēsisthai tōn kindynōns

Another thing, not less than those already told. The wicked prevailed, and exile was decreed against the man; and nothing was lacking of what leads to this. Night came, the carriage was ready, our enemies were applauding, the pious were in despair, we were around the eager traveller, and everything belonging to that noble dishonour was complete. What then? God undoes it. For he who struck the firstborn of Egypt, when it was harsh towards Israel, also struck down the emperor's son with disease. And how swiftly! There the writ of exile, here the decree of sickness; and the hand of the wicked writer is held back, the saint is saved, and the godly man becomes the gift of a fever, which chastened a bold emperor. What could be more just than this, or swifter? What followed was this. The emperor's child was sick and grievously afflicted in body; the father suffered with him (for what else is a father?), seeking help for the child on every side, choosing the best of physicians, devoting himself to prayers as never before, and throwing himself on the ground. For suffering makes even emperors humble; and no wonder, since David too is recorded as having suffered the same over his child. When he found no remedy for the evil anywhere, he took refuge in the faith of the man; and he did not summon him himself, ashamed of his recent insult, but entrusted the embassy to others of his closest and dearest friends. And Basil came, not shrinking back nor taking advantage of the occasion, as another would have done; and as soon as he was present the disease grew lighter, and the father had better hopes; and had he not mixed brine with fresh water, summoning Basil and at the same time trusting the heterodox, the child would have recovered and been saved into his father's hands. This was believed by those who were present at the time and shared the suffering. [55] They say that the same thing happened to the prefect a little later. An illness bent him too and threw him into the hands of the saint. And truly a blow becomes instruction to those who have sense, and misfortune is often better than prosperity. He was sick, he wept, he was distressed, he sent to him, he implored him: “You have your vindication,” he cried; “give me health.” And indeed he obtained it, as he himself confessed, and persuaded many who did not know; for he did not cease admiring and telling of what Basil had done. Such, then, were his dealings with these men, and so they ended. Were his dealings with others otherwise? Did he fight over small things, or fight little, or show only moderate philosophy, or such as deserves silence, or not much to be praised? By no means. But he who once stirred up Hadad, the wicked, against Israel stirred up against Basil too the governor of the region of Pontus, on the pretext of indignation over some woman, but in truth championing impiety and standing against piety. I pass over the other outrages he committed against the man, or, what is the same, against God, against whom and for whom the war was fought; but what most shamed the insulter and exalted the champion, if philosophy is something great and lofty, and to appear superior to the many in it, this I will give to my discourse. [56] The assessor of the judge was trying to force into a marriage she did not want a woman of distinguished family whose husband had not long departed this life. Having no means of escaping the tyranny, she devised a plan not so much bold as prudent: she fled to the holy table and made God her protector against the abuse. What ought one to have done, by the Trinity itself (if I may say something rhetorical in the midst of praises)? I do not say the great Basil, the lawgiver for all such matters, but anyone far below him, yet still a priest: should he not have claimed her, held her, cared for her, stretched out a hand to God's love for man and to the law that honours altars? Should he not have chosen to do and suffer anything rather than plan something inhuman against her, insulting both the holy table and the faith with which she supplicated? “No,” said the new judge, “but all must yield to my power, and Christians must betray their own laws.” He demanded the suppliant; the other held her fast. He raged, and at last sent some of his officers to search the saint's bedchamber, not from need but to insult him. What do you say? The chamber of that passionless man, whom angels attend, at whom women shrink even to look? And not only this; he ordered him to be present and defend himself, and that not gently or humanely, but as one of the condemned. And Basil came and stood, like my Jesus before Pilate, while the judge presided, full of anger and pride. And the thunders were held back; and God's sword still glittered and was delayed; and the bow was bent but restrained, giving time for repentance. [57] See another bout between champion and persecutor. He ordered his cloak to be torn off. “I will strip off my tunic for you too, if you wish,” he said. He threatened to beat one who had no flesh; Basil offered himself. To tear him with hooks; “By such tearing,” he said, “you will cure my liver, for you see how it wastes me away.” So they were engaged. But the city, when it learned of the evil and the danger common to all (for each considered this outrage a danger to himself), was all inflamed and set alight; and as a swarm stirred by smoke, they were roused one after another and rose up, every race and every age, especially those of the arms factory and the imperial weaving works; for they are hotter in such matters, and have boldness from their freedom of speech. Every man's weapon was what he had at hand from his trade, or anything else improvised for the moment. Torches in their hands, stones ready, clubs prepared; all running one way, one shout, one common eagerness; anger, a terrible hoplite and general! Not even the women were unarmed then, the occasion sharpening them: their shuttles were their spears, and they were no longer women, strengthened by zeal and changed to men's courage. In short, they thought they would share in piety if they tore him apart, and that he would be the more pious who first laid hands on the man who dared such things. What, then, of that haughty and bold judge? He was a suppliant, pitiable, wretched, lower than anyone, until there appeared the martyr without blood and the crowned victor without wounds, who, restraining by force the people, held back by their respect for him, saved the man who was his suppliant and his insulter. These things the God of the saints does, who makes all things and transforms them for the better, who resists the proud and gives grace to the humble. What would not he do, who divided the sea, cut off the river, mastered the elements and set up trophies by lifted hands to save a fugitive people, to rescue this man too from dangers?

Exod 12:29 (allusion, high confidence) · 2 Sam 12:16 (allusion, high confidence) · 1 Kgs 11:14 (allusion, high confidence) · John 18:29 (allusion, medium confidence) · Jas 4:6 (quotation, high confidence) · 1 Pet 5:5 (quotation, high confidence) · Exod 14:21 (allusion, medium confidence) · Josh 3:16 (allusion, medium confidence) · Exod 17:11 (allusion, medium confidence)

Notes and citation

Summary: Basil's exile was prevented when Valens' son fell ill; Basil also healed the prefect; and when a governor of Pontus tried to seize a widow who had taken sanctuary and abused Basil, the people of Caesarea rose to defend him, and Basil saved the governor from the mob.

  • This staged passage holds sections 54–57 (as NPNF² 7 numbers them; the scan shows garbled numerals), marked [55] to [57]. The scan is badly garbled in sections 56–57, with two OCR layers interleaved; the translation follows the legible words, and the general sense is secure. Exod 12:29; 2 Sam 12:16; 1 Kgs 11:14 (Hadad); John 18:28–19:16; Jas 4:6 and 1 Pet 5:5; Exod 14:21; Josh 3:16; Exod 17:11. The emperor's son was Valentinianus Galates; the governor was Eusebius, vicar of Pontus. Basil's liver complaint is mentioned in his letters. The right of asylum at the altar is translated as written.

Topics: Persecution, Church office, Marriage

Cite (SBL): Gregory of Nazianzus, Or. 43.54 (PG 36:564b–569c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-53/#p-43-54). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-43-54) · Report an error

Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.

43.55PG 36:569c–572c

ὀ ’μὲν δὴ κοσμικὸς πόλεμος ἐνταῦθα ἑτελιύτηπ, καὶ πέρας ιῖχιν ἐκ Θεοῦ διξιόν, καὶ τῆς ὶκιίνου πίστιως ἄξιονι ’Αρχεται δὲ ὁ πόλεμος ἱνθένδι ἤδη τῶν ἰπισκόπων, καὶ τῶν ἱκιίνοις συμμάχων οὗ πολὺ μὲν τὸ ἄδοξον, πλείων δὲ ἦ βλάβη τοῖς ἆρχημίνοις. Τίς γὰρ ἂν τοὺς ἄλλους παίσειε μετριάζειν, οὕτω τῶν προιστώτων διακειμένων ; Εἶχον μὲν γὰρ οὔδʼ ἐκ πλείονος ἐπιεικῶς πρὸς αὺτὸν, τριῶν ὄντων τῶν ὑπαιτίων. Οὔτε γὰρ τῷ τῆς πίστεως λόγῳ συνέβαινον, ὅτι μὴ πᾶσα ἀνάγκη τοῖς πλήθεσιβιαζόμινοι · οὔτε τὴν ἐπὶ τῇ χειροτονίᾳ μικροψυχίαν τιλέως καταλιλύισσιν “ καὶ τὸ παρὰ πολὺ τῆς δόξης κρατεῖσθαι, πάντων βαρύτατον ἧν αὐτοῖς, sl ιαὶ ὁμολογεῖν αἴσχιστον. Ἐγίνετο εὶ καὶ ἄλλη τις διαφορὰ, ἢ ταῦτα ἐκαινοποίησε. Τῆς γὰρ πατρίδος ἡμῶν είς δύο διαιρεθείσης ἡγεμονίας καὶ μητροπόλεις, καὶ πολλὰ τῶν ἐκ τῆς προτέρας τῇ »νέᾳ προσαγοῦσης, ἐντεῦθεν καὶ τὰ ἒκείνων ἰστασιᾶσθη. Ὀ μὲν γὰρ ἠξίου τοῖς δημοσίοις συνδιαιρετσθαι καὶ τὲι ἡμέτερα, καὶ διὰ τοῦτο μετεποιεῖτο τῶν νεωστὶ προσελθόντων, ὡς αὖτῷ διαφερόντων ἤδη uice-fw» κεχωρισμένων 6 δὲ τῆς παλαιᾶς εἴχετο συνηθείας, καὶ τῆς ἐκ τῶν Πατέρων ἄνωθεν διαιρέσεως. ἘΞ ὧν πολλὰ καὶ δεινὰ, τὰ μὲν συνέῧαινειν ἤδη, τὰ δὲ ὠδίνετο, ’Υπεσπῶν σύνοδοι παρὰ τοῦ νέου μητροπολίτου, πρόσοδοι διηρπάζυντο πρεσῖύτεροι τῶν Ἐκκλησιῶν, οἱ μὲν ἀνεπείθοντο, oi δὲ ὑπηλλαίττοντο. Ἐξ ων συνέβαινε, καὶ τὰ τῶν Ἐκκλησιῶν χεῖρον ἔχειν διισταμένων καὶ τεμνομένων. Καὶ γάρ πως τατς καινοτομίαις χαίρουσιν ἄνθρωποι, καὶ τὰ σφῶν ἡδέως napusdeνουσι “ καὶ ῥᾷον τι καταλῦσαι τῶν καθεστώτων, ἢ καταλνθὲν ἔπαναγαγεϊν. 1Ὀ δὲ πλεῖον αὐτὸν ὶξλ έμηνεν, αἱ Ταυρικαὶ πρόσοδοι καὶ παρόδιοι, αὒτῷ μὲν ὁρώμεναι, ἐκείνῳ δὲ προσγενόμεναι, nith ἅγιον Ὀρέστην ἐκκαρποῦσθαι, μέγα ὶτίθετο ’ ὡς καὶ τῶν ἡμιόνων λαβέσθαι ποτὲ τοῦ ἀνδρὸς ἰδίαν ὁδον assem“, εἴργων τοῦ πρόσω μετὰ λῃστρικοῦ συντάγματος, Καὶ ἡ σκῆψις, ὡς εὗπρεπήςέ τὰ γὰρ πνευματικὰ τέκνα, καὶ αἱ ψυχαὶ, καὶ 6 τῆς πίστεως λόγκ, καὶταῦτα τὰ τῆς ἀπληστίας int-41169,ματα, πρᾶγμα τῶν εὔπορίστων, καὶ τὸ μὴ χρῇναι δασμοφορετν κακοδόξοις πᾶς γὰρ ὁ λυπῶν, κακά·

o ’men dē kosmikos polemos entautha heteliytēp, kai peras iichin ek Theou dixion, kai tēs ikiinou pistiōs axioni ’Archetai de ho polemos hinthendi ēdē tōn ipiskopōn, kai tōn hikiinois symmachōn hou poly men to adoxon, pleiōn de ē blabē tois archēminois. Tis gar an tous allous paiseie metriazein, houtō tōn proistōtōn diakeimenōn ? Eichon men gar oudʼ ek pleionos epieikōs pros auton, triōn ontōn tōn hypaitiōn. Oute gar tǭ tēs pisteōs logǭ synebainon, hoti mē pasa anankē tois plēthesibiazominoi ; oute tēn epi tę̄ cheirotonią mikropsychian tileōs kataliluissin “ kai to para poly tēs doxēs krateisthai, pantōn barytaton hēn autois, sl iai homologein aischiston. Egineto ei kai allē tis diaphora, ē tauta ekainopoiēse. Tēs gar patridos hēmōn eis dyo diairetheisēs hēgemonias kai mētropoleis, kai polla tōn ek tēs proteras tę̄ »neą prosagousēs, enteuthen kai ta ekeinōn istasiasthē. O men gar ēxiou tois dēmosiois syndiairetsthai kai tei hēmetera, kai dia touto metepoieito tōn neōsti proselthontōn, hōs autǭ diapherontōn ēdē uice-fw» kechōrismenōn 6 de tēs palaias eicheto synētheias, kai tēs ek tōn Paterōn anōthen diaireseōs. EX hōn polla kai deina, ta men syneÿainein ēdē, ta de ōdineto, ’Ypespōn synodoi para tou neou mētropolitou, prosodoi diērpazynto presiyteroi tōn Ekklēsiōn, hoi men anepeithonto, oi de hypēllaittonto. Ex ōn synebaine, kai ta tōn Ekklēsiōn cheiron echein diistamenōn kai temnomenōn. Kai gar pōs tats kainotomiais chairousin anthrōpoi, kai ta sphōn hēdeōs napusdenousi “ kai rhąon ti katalysai tōn kathestōtōn, ē katalnthen epanagageïn. 1O de pleion auton ixl emēnen, hai Taurikai prosodoi kai parodioi, autǭ men horōmenai, ekeinǭ de prosgenomenai, nith hagion Orestēn ekkarpousthai, mega ititheto ’ hōs kai tōn hēmionōn labesthai pote tou andros idian hodon assem“, eirgōn tou prosō meta lę̄strikou syntagmatos, Kai hē skēpsis, hōs heuprepēse ta gar pneumatika tekna, kai hai psychai, kai 6 tēs pisteōs lonk, kaitauta ta tēs aplēstias int-41169,mata, pragma tōn euporistōn, kai to mē chrę̄nai dasmophoretn kakodoxois pas gar ho lypōn, kaka;

Here, then, the worldly war ended, and had a favourable outcome from God, worthy of his faith. But from this point began the war of the bishops and their allies, which brought not much discredit but greater harm to those under their rule. For who would persuade others to be moderate, when their leaders are so disposed? For they had long been ill-disposed towards him, for three reasons. They did not agree with him on the doctrine of faith, except when forced to by the people out of necessity; they had not wholly given up their small-mindedness about his election; and, the heaviest of all to them, though the most shameful to confess, they were far surpassed in reputation. Another difference also arose, which renewed these. When our country was divided into two provinces and metropoleis, and many parts of the former were attached to the new one, their affairs too fell into faction from this. For the one held that our ecclesiastical boundaries should be divided along with the civil ones, and so claimed the newly attached places as belonging to him and already separated from the other; while the other held to the old custom and the division handed down from our fathers. From this many terrible things followed, some already, others were in travail. Synods were drawn away by the new metropolitan, revenues seized; of the presbyters of the churches some were persuaded, others replaced. From this the affairs of the churches fared worse, being divided and cut. For men somehow delight in innovations and gladly turn affairs to their own advantage, and it is easier to overthrow something established than to restore what has been overthrown. What enraged him more were the revenues and the travellers' dues from the Taurus, which he could see but which came to the other; and he thought it a great thing to reap the fruits of Saint Orestes; so that once he even seized the man's mules on the road, blocking his way with a band of brigands. And the pretext was seemly: spiritual children, souls, the doctrine of faith, these cloaks of greed, easily found, and that one must not pay tribute to those of wrong opinions; for whoever annoys them is of wrong opinions.

Notes and citation

Summary: When Cappadocia was divided into two provinces, the bishop of the new metropolis, Tyana, claimed jurisdiction and revenues, and even seized Basil's mules, under the pretext of doctrine.

  • This staged passage corresponds to section 58 in NPNF² 7. Cappadocia was divided in 371–372; the new metropolitan was Anthimus of Tyana. The shrine of Saint Orestes lay on the road through the Taurus. The edition's notes inside a word are removed by logged corrections.

Notes on the original text

  • Digital text corrected (OCR debris.): ἡμέτερα 167), → ἡμέτερα,; παρόδιοι:72), → παρόδιοι,.

Topics: Church office

Cite (SBL): Gregory of Nazianzus, Or. 43.55 (PG 36:569c–572c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-53/#p-43-55). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-43-55) · Report an error

Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.

43.56PG 36:572d–573d

06 μην 6 ἅγιος τοῦ Θεοῦ, καὶτῆς ἀνῶ Ἱερουσαλὴμ ὄντως μητροπολίτης, ἢ συναπήχθη τοῖς πταίουσιν 6), ἢ παριδεῖν ταῦτα ἠνέσχετο, ἢ μικρὰν τοῦ κακοῧ λύσιν ἒπενόει, Ἀλλᾶ σκοπῶμεν, ὡς μεγάσ λην καὶ θαυμασίαν, (καὶ τί γάρ ς) ἢ τῆς huis” ψυχῆς ἀξίαν, Προσθήκην γαρ τῆς Ἐκκλησίας ποιεῖ· ται τὴν στάσιν, καὶ τὴν συμφορὰν, ὡς κάλλιστα δια·τίθεται, πλείοσιν ἑπισκόποις τὴν πατρίδα καταπυκνῶσας. Ἐξ οὔ τί γίνεταις τρία τὰ διάλλισταιο ψυχᾷ.) κνωσας. τις ου τι γινιιυιι ν arma ν- run“..- η. ῐ,ἡ- ἰπιμὲλιια πλείων, ιιαὶ τὸ πόλιν ἐξέστην τὰ, iam? επιμεΑιια nunc", om ιν -;...-..,.,μʼ ἐ ἔχειν, καὶ τὸ λυθῆναι ταύτῃ τὸν πολεμον, Tune-qq τη εχειν, και το humu-au ιινυμ..υτ..συντ-ν, υ ν ὶπινοίας δέδοικα, μὴ καὶ αὒτὸς ἐγινόμην παρερ-ἷον επινοιας Quicum, μη ωι- au".,μην-Ἰ, mth "fl οὐκ οἷδʼ ὅ τι καὶ εἰπεῖν εὑτρεπὲς χρή, [iam Π ουκ (HD υ ἰι λιι ιιιδυ.ν.-.Γ-..-τ ι,γʼ nr ι, γὰρ τοῧ ἆνδρδς θαυμάζων, οὐμενοῦν ’πόσον εἷτξει _ _,,,, ε, ιη _ γαρ τοι) ςινυμυε, νικος-νιν-.. ῖηῖῗην η δυνατὸν, ἓν τοῦτο ἐπαινεῖν 0w. εχω (παὶ γαρ ὁμολο υυνξιιυν ιι νανν- νν-ηηννν ’Ὃ 1. Ι γή σω ’ἔό πάθος), οὒδέ ἄλλως τοῖς πολλοῖς ἁγνοοὲμι ι ι ν ι ι ι γησω ἰιδ διιόν-ιηʼ, νη- -ηυ--ν ---- η ’, 'I‘ νον, τὴν περὶ ἡμᾶς καινοτομίαν καὶ απιστιῖαν (a9, _,,,, η, Δ θον, την “aqua ιδμυι, η..π...νι..-.,ν η..- ‘ Ι ἧς οὗδὶ ὁ χρόνος τὴν λύπην, hilca-an.. Εκετρξν γά ης 0)ΟΕ ο χρυνυκ 'up ιιυιημ -γ-...ν---η..μγ γʼ ι μοι πᾶσα συνέπεσεν ἡ περὶ τὸν βῖον ἂνωιὶαλια κς μοι nam; uuvaowuev υ,..Ἵν- --, Γ.- υ, δ ἱ σύγχυσις, καὶτὸ φιλοσοφεῖν μτ, δυνηθηναι, ἢ μτ, νο συγλυυικ, non -ν τ...---το-κ δέ, _ _ ς _ _ λ μίξεσθαι, εἰ καὶ βραχὺς τοῦ δευτέροέδιλο-ςος πλη μιςεσυαι, ιγ. mu hu].-...η --ζʼ-..ρμὶγ τ _ ν εἴ τις ἐκεῖνο δέξαιτο, ἡμῶν του ανδρος υπεραπολο ει τις ιῆιιτυ γυνη-ν, qr..- --ν ι ‘_ κ 1. ' γουμένων, ὅτι μείζω φρονῶν, ἢ καέα τα ανθρω γουμινων, ur.» P955“. γμνηηἺ. Ἰ, η 1 πινα ‘80l, καὶ τῶν ἐνθένδε πριν αποειωναι genva:

06 mēn 6 hagios tou Theou, kaitēs anō Hierousalēm ontōs mētropolitēs, ē synapēchthē tois ptaiousin 6), ē paridein tauta ēnescheto, ē mikran tou kakoÿ lysin epenoei, Alla skopōmen, hōs megas lēn kai thaumasian, (kai ti gar s) ē tēs huis” psychēs axian, Prosthēkēn gar tēs Ekklēsias poiei; tai tēn stasin, kai tēn symphoran, hōs kallista dia;tithetai, pleiosin hepiskopois tēn patrida katapyknōsas. Ex ou ti ginetais tria ta diallistaio psychą.) knōsas. tis ou ti giniiuii n arma n- run“..- ē. i,hē- ipimeliia pleiōn, iiai to polin exestēn ta, iam? epimeAiia nunc", om in -?...-..,.,mʼ e echein, kai to lythēnai tautę̄ ton polemon, Tune-qq tē echein, kai to humu-au iinym..yt..synt-n, y n ipinoias dedoika, mē kai autos eginomēn parer-hion epinoias Quicum, mē ōi- au".,mēn-I, mth "fl ouk hoidʼ ho ti kai eipein heutrepes chrē, [iam P ouk (HD y ii lii iiidy.n.-.G-..-t i,gʼ nr i, gar toÿ andrds thaumazōn, oumenoun ’poson heitxei _ _,,,, e, iē _ gar toi) sinymye, nikos-nin-.. iēiïēn ē dynaton, hen touto epainein 0w. echō (pai gar homolo yynxiiyn ii nann- nn-ēēnnn ’Ho 1. I gē sō ’eo pathos), oude allōs tois pollois hagnooemi i i n i i i gēsō iid diion-iēʼ, nē- -ēu--n ---- ē ’, 'I‘ non, tēn peri hēmas kainotomian kai apistiian (a9, _,,,, ē, D thon, tēn “aqua idmui, ē..p...ni..-.,n ē..- ‘ I hēs houdi ho chronos tēn lypēn, hilca-an.. Eketrxn ga ēs 0)OE o chrynyk 'up iiuiēm -g-...n---ē..mg gʼ i moi pasa synepesen hē peri ton bion anōiialia ks moi nam? uuvaowuev y,..Hin- --, G.- y, d hi synchysis, kaito philosophein mt, dynēthēnai, ē mt, no syglyuik, non -n t...---to-k de, _ _ s _ _ l mixesthai, ei kai brachys tou deuteroedilo-sos plē misesyai, ig. mu hu].-...ē --zʼ-..rmig t _ n ei tis ekeino dexaito, hēmōn tou andros yperapolo ei tis iēiity gynē-n, qr..- --n i ‘_ k 1. ' goumenōn, hoti meizō phronōn, ē kaea ta anthrō gouminōn, ur.» P955“. gmnēēI. I, ē 1 pina ‘80l, kai tōn enthende prin apoeiōnai genva:

But the saint of God, the true metropolitan of the Jerusalem above, was neither carried away with those who erred, nor would he put up with overlooking these things, nor did he devise a small remedy for the evil. But let us see how great and admirable it was, or rather how worthy of his soul. He turned the faction into an increase of the church, and disposed of the misfortune most finely by filling the country more densely with bishops. What came of this? Three most excellent results: greater care for souls, each city having its own bishop, and the war being ended in this way. … I fear that I too became an accessory of this device. I do not know what fitting thing to say. For, admiring the man in all things, I cannot praise him in this one thing (for I will confess my feeling, which is not unknown to most people in any case): his innovation and faithlessness towards us, the pain of which not even time has dissolved. For from this came upon me all the unevenness and confusion of my life, and my being unable to practise philosophy or to be thought to do so, even if this is a small matter … unless one accepts this defence of the man which we offer: that, thinking thoughts greater than human, and having departed from things here before he died,

Textual problem in this passage: see the notes.

Gal 4:26 (allusion, medium confidence)

Notes and citation

Summary: Basil answered by creating new bishoprics, one of which he imposed on Gregory; Gregory confesses that he cannot praise this act, which troubled his whole life, but excuses Basil as one who put God above friendship.

  • This staged passage corresponds to section 59 in NPNF² 7. Gregory was consecrated bishop of Sasima (372), a bishopric created by Basil in this dispute; his complaint is translated as written. The scan is badly garbled in this section, with two OCR layers interleaved; several lines are lost or unreadable (marked …), and the rest is translated from the legible words. The sentence continues in the next staged passage.

Topics: Church office

Cite (SBL): Gregory of Nazianzus, Or. 43.56 (PG 36:572d–573d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-53/#p-43-56). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-43-56) · Report an error

Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.

43.57PG 36:573d–580c

OUI, λιι »ων εσνν-ν-..Γν- _.---__,‘ Ἰ στὰς, πά ιτα ἱποιεῖτο τοῦ Πνεύματος ' και φιλίαν ναἱ υιαΙιιΑισιι...νυ-..ν ν-- -- --Ἰ-η,,, _. δεϊιζὸαι εἰδὼς, ἰντιῦθα μόνον ἠτίμαζεν, οὗ,Θεὸν ἴδε Daunus um, ειη---,..-,-- -.-γ τ, προτιμηθῆναι, καὶ πλεῖον ’ἐχειν τῶν λυομένωνʼ2 προτιμηυηναι, και “unt-sur με,Ι.L... -.η,νηΓ-,,, μ _ τὰ ὶλπιζόμενα, ῃ. ' θηβαϊον ἐλευθεροῖ. Εἶναι γὰρ, οὗ δοξαν, ἰῆτο-ιδιζιν ἄριστος. Οὑδὶ πίθον ὢιιιι καὶ μέσην τὴν ἀγορὰν, ὥστε πᾶσι πιριτρυτᾷν, καινὴν εὖπορίξν τὸ ἀπορεῖν ποιούμενος ἀφιλότιμος δὲ πίνης ἦν καὶ ἀνήροτος xxi πάντων ἐκβολὴν στέρξας, ὠν ποτε εἶχε, κούφως ( 1) διέπλει τὴν τοῦ βίου θάλασσαν. EA'. Θαυμαστὸν ἡ ὶγκράτειι, νειὶ ὁλιγέρκιια, καὶ τὸ μὴ κρατεῖσθαι τῶν ἡδονῶν, μηδʼ, ὡς ὑπὸ πικρᾶς καὶ ἀνελευθέρου δεσποίνης, τῆς γαστρὸς ἄγισθιι, Τίς οὕτω μᾶλλον ἄτροφος ἦν, οὗ πολὺ δὲ ιὶπετν, mi impun"; Τὰς μεν γὰρ) πλησμονὰς καὶ τοὺς ιόέ ρους τοῖς ἂλογωτέροις ἆπίρῥιψι, καὶ ὧν ἀνδραποδώὂης mi κάτω νενευκὼς δ βίος. Αὒτὸς δὲ οὖόὲν ᾔδιι μὲγκ τῶν μετὰ τὸν λαιμὸν ὁμοτίμων, ἀλλὰ τοῖς ἆνιγκιίοις διέζη μόνον, ’ἕως ἐξῆν, κιιῖ μόνην ᾖδιι τρυφὴι, τὸ μὴ τρυφῶν φιζνεσθαι, μηδὲ διὰ τοῦτο διῖσθιι πλειόνων · ἀλλὰ πρὸς τὰ κρίναι βλέπειν iu“. τὰ πτηνά, οἷς ἄτεχνον τὸ κάλλος, καὶ σχὲδιος ἡ τροφὴ, κατὰ τὴν μεγάλην napi-Ivem» τοῦ tuo-5 Χριστοῦ, χιι σέρκι διʼ ἡμᾶς πτωχεύειντος, 'iv ἡμεῖς πλουτ.σθιὶιμῖν (νεότητι. Ἐντεῦθεν αὐτῷ τὸ ἓν χιτώνιον, καὶ τριβώνιον, καὶ ἡ χιμευνίι, καὶ ἡ ἀγρυπνία, ml ἡ ἀλουσῖι, τὰ ἐκείνου σεμνολογῆμιτα, καὶτὸ ἥδιστον δεῖπνον iul. ὄψον, ὃ ἄρτος χςιὶ οἱ ἅλες, ἡ καινὴ κιρυκεῖι, κιὶ ποτὸν νηφάλιὸν τε xxi. ἄφθονον, ὃ γεωργοῦσι πηγιὶ μηδὲν πονουμένοις, ἘΞ ὧν, ἢ μεθʼ ὧν νοτοκομῖιι xxi ἰατρεῖαι, τὸ κοινὸν ἡμῶν ἓμφιλοσόῳημα, ’Ἔδει γάρ με τῶν ἀνιαρῶν τὸ ἴσον ἔχειν, τοῖς ἄλλοις λειπόμενον. ΞΒʼ. Μέγα παρθενῖι, καὶ ἆζογξα, καὶ τὸ μετʼ ἆγγέλων τετάχθαι, καὶ τῆς μοναδικῆς φύσεως· intui; ιίὰρ εἰπεῖν Χριστοῦ, ὃς, καὶ γεννηθῆναι θελήσας διὰ τοὺς γεννητοὺς ἡμᾶς, ἑκ Παρθένου γεννᾶται, πιρθινίαν νομοθετῶν, ὡς ἒνθένεε μετάγουπαν, uκᾶσμον συντέμνουσιν, μᾶλλον '3‘;- XdUFOVI-IEO'OF’P 1:1.ριπέμπουσιν, τον ἐνεστῶτι (Α) τῷ μέλλοντι, τίς οὖν ἰκτίνου μᾶλλςν, ἥ παρθενίαν ὶτίμησεν, ἦ σαρκὶ ἐνομοθέτησεν, οὔ τῷ κχθ ἑαυτὸν ὑποδείγματι μόνον, ἀλλά καὶ οἷς ἐσπούδασε ; Τίνος οἱ παρθενῶνες, καὶ τὰ ’έγτραφα διατάγματα, οἷς πᾶσαν μὲν αἴσθησσιν έσωφρόνιζε, πᾶτ δὲ μέλος ἓρύθμιζε, καὶ ὅντως παρθενεύειν ἔπειθεν, εἵσω τὰ καλλη στρέφων ἀπὸ τῶι ἐρρωμένων ἐπὶ τα μή βλεπόμενα καὶ τὸ μὲν ἔξω.. θεν ἀπομαραίνων, καὶ τὴν ὓλην ὑποστῶν τῆς φλογὸς, τὸ δὲ ει υπτόν τῷ Θεῷ δεικνὺς, ὃς μόνος τῶν καθαρῶν ψυλῶν ἔστι νυμφίος, καὶ τὰς ἀγρύπνους ἑαυτῷ συνεισάγει ψυχὰς, ὶάν μετὰ λαμπρῶν τῶν λαμπάδων αὖτῴ, καὶ δαψιλοὺς τῆς τοῦ ἐλαίου τροφῆς ἀπαντήσωσινς Τοῦ τοίνυν ἒρημικοῦ βίον, καὶ ταῦ μιγᾶδος, μαχομένων πρὸς ἀλλήλῃς ὡς τὰ πολλὰ, καὶ διισταμένων, καὶ οὒδετέρου ιδ) πάντως ἥ τὸ καλὸν, ἦ τὸ φαῦλον ἀνεπίμικτον ἔχοντος· ἀλλὰ τοῦ μὲν, ἡσυχίου μὲν ὄντος μᾶλλον, καὶ καθεστηκότος, καί Θεῷ συνέγοντος, οὒκ ἀτύφου δὲ, διὰ τὸτῆς ἀρετῆς ἀβασάνιστον καὶ ἀσύγκριτον · τοῦ δὲ, πρακτικωτέρου μὲν μᾶλλον καὶ χρησιμωτέρον τὸ δὲ θορυβῶδες οὖ φεύγοντος, καὶ τούτους ἄριστα κατήλλαξεν ἀλλήλοις καὶ συνεκέρασεν ἀσκητήρια 19) καὶ μονα-στήρια δειμάμενος μὲν, οὗ πόρῤω δὲ τῶν κοινωνικῶν καὶ μιγάδων, οὐδὲ, ὥσπερ τειχίῳ τινὶ μέσῳ, ταῦτα διαλαβὼν καὶ ἀπʼ ἀλλήλων (Ill) χωρίσας, ἀλλά πλησίον συνάψας καὶ δι ιζεύξας ἵνα μήτε τὸ φιλόσοφον ἀκοινώνητον ᾗ, μήτε τὸ πρακτικὸν ἀφιΛόσοφοθ ὥσπερ δὲ γῆ καὶ θάλασσα, τὰ παρʼ ἑαυτῶν ἀλλήλοις ἀντιδιδόντες, εἷς μίαν δόξαν Θεοῦ συντρέχωσι, ΞΓʼ. Τί ἔτι ; Καλόν φιλανθρωπία, καὶ πτωχοτροφία, καὶ τὸ τῆς ἀνθρωπίνης ἀσθενείας βοήθημα, Μικρὸν ἀπὸ τῆς πόλεως πρόελθε, καὶ θέασαι τὴν καινὴν πόλιν, τὸ τῆς εὗσεβείας ταμεῖον, τὸ κοινὸν τῶν ἑχόντων θησαύρισμα, εἷς ὅ τὰ περιττὰ τοῦ πλούτου, ἤδη δὲ καὶ τὰ ἀναγκαῖα ταῖς ἐκείνου παραινέσεσιν ἀποτίθεται, σῆτας ἀποσειόμενα, καὶ κλέπτας οὒκ εὐφραίνοντα, καὶ φθόνου πάλην, καὶ καιροῦ φθορὰν ὸιαφεύγοντα ἰν νόσος φιλοσοφεῖται, καὶ συμφορά μσκαρίζεται, καὶ τὸ συμπαθὲς δοκιμάζεται. Τί μοι πρὸς τούτο τὸ ἔργον, ἑπτάπυλοι Θῆβαι, καὶ Αίγῖπτιιι, καὶ τείχη Βαβυλώνια, καὶ Μαυσόλου Καρικὸς τάφος, καὶ [luραμίδες, καὶ Κολοσσοῦ χαλκὸς ἄμετρος, ἢ ναῶν μεγέθη, καὶ κάλλη τῶν μηκέτι ὄντων, ἄλλα τε ὅσα θαυμάζουσιν ἄνθρωποι, καὶ ἱστορίαις διδόασιν· ὦν οῦδὲν σοὺς ἱγείραντας, πλὴν δόξης ὀλίγης ὤνησεν; Ἐμοὶ δὲ θαυμασιώτατον, ἡ σύντομος τῆς σωτηρίας ὁδὸς, ἢ ῥᾴστη πρὸς οὒρανδν ἀνάβασις, Οὐκ ἔτι πρόκειται τοῖς ὀῳθαλμοτς ἡμῶν θέαμα δεινὸν καὶ ἐλεεινὸν, ἄνθρωποι νεκροὶ πρὸ θανλτου, καί τετελευτηκότες τοῖς πλείστοις τοῦ σώματος μέλεσιν, ἀπελαυνόμενοι πόλεων, οἰκιῶν, ἀγορῶν, ίιδᾶτων, αὐτῶν τῶν φιλτάτων, ὀνόμασι μᾶλλον, ἢ σώμασι γνωριζόμενόι οἱδὶ προτίθενται συνόδοις τε καὶ συλλόγοις κατὰ συζυγίαν τε καὶ συναυλίαν, μηκέτʼ ὲλιοῦμενοι διὰ τὴν νόσον, ἀλλὰ μισούμενοι σοφισταὶ μελῶν ὶλεεινῶυ, εἴ τισι καὶ φωνή λείπεται. Τί ἃν ἅπαντα μθ) ἔπτραγῳδοίην τὰ ἡμετέρα, οῦκ ἆοκοῦντος τοῦ λόγου τῷ nihl; Ἀλλʼ ἐκεῖνος γε μάλιστα πάντων ἔπεισεν, ἆνθρῶπυςς ὄντας, ἀνθρώπων μὴ καταφρονεῖν, μηδʼ ἀτιμάζειν Χριστὸν τήν μίαν πάντων κεφαλὴν διὰ τῆς εἱς ἐκείνους ἀπανθρωπίας ἆλλ ἒν ταῖς ἀλλοτρίαις συμφοραῖς, τα δίκαια εὖ τίθεσθαι, καὶ δανείζειν (ΞΙ) Θεῷ τὲν ἔλεον, ἐλέου χρῇζοντας, Δια τοῦτο, οὐδὲ τοῖς χείλεσιν influe τιμᾷν τὴν νόσον, ὁ εὐγενής τε καὶ τῶν εὖ γεγονότων, καὶ τὴν δόξαν ὑπέρλαμπρος, ἀλλʼ ὡς ἀδελφοὺς ἠσπὰζιτο, οὒκ ὅπερ ἄν τις ὑπολάβοι κενοδοξιῖη, (τίς τοσοῦτον ἀπεῖχε τοῦ πάθους ;) ἁλλὰ τὸ προσιέναι τοῖς σώμασιν ἰπὶ θεραπείᾳ διὰ τῆς ἑαυτοῦ φιλοσοφίας ττπῶν, καὶ φθεγγομένη καὶ σιωπῶσα παραίνεσις. Καὶ οὗχ ἡ μὶν πόλις οὕτως, ἡ χώρα δὲ καὶ τὰ ἐκτὸς, ἑτέρως · ἀλλὰ κοινὸν ἅπασιν ἀγῶνα προῦθηκε τοῖς τῷ λαῷ προεστῶσι, τὴν εἷς αὖτοὺς φιλανθρωπίαν, καὶ μεγαλοψδχὶαν. Καὶ ἄλλων μὶν οἱ ὀψοποιοὶ, καὶ αἱ λιπαραὶ τράπεζαι, καί τὰ μαγείρων μαγγανεύματα καὶ κομψεύματα, καὶ ol φιλόκαλοι δίφροι, καί τῆς ἐσθῆτος ὅση μαλακή τε καὶ περιῤῥέουσα Βασιλείου δὲ, οἱ νοσοῦντες, καὶ τὰ των τραυμάτων

OUI, lii »ōn esnn-n-..Gn- _.---__,‘ I stas, pa ita hipoieito tou Pneumatos ' kai philian nai uiaIiiAisii...ny-..n n-- -- --I-ē,,, _. deïizoai eidōs, intiytha monon ētimazen, hou,Theon ide Daunus um, eiē---,..-,-- -.-g t, protimēthēnai, kai pleion ’echein tōn lyomenōnʼ2 protimēuēnai, kai “unt-sur me,I.L... -.ē,nēG-,,, m _ ta ilpizomena, ę̄. ' thēbaïon eleutheroi. Einai gar, hou doxan, iēto-idizin aristos. Houdi pithon ōiiii kai mesēn tēn agoran, hōste pasi piritrytąn, kainēn euporixn to aporein poioumenos aphilotimos de pinēs ēn kai anērotos xxi pantōn ekbolēn sterxas, ōn pote eiche, kouphōs ( 1) dieplei tēn tou biou thalassan. EA'. Thaumaston hē inkrateii, neii holigerkiia, kai to mē krateisthai tōn hēdonōn, mēdʼ, hōs hypo pikras kai aneleutherou despoinēs, tēs gastros agisthii, Tis houtō mallon atrophos ēn, hou poly de iipetn, mi impun"? Tas men gar) plēsmonas kai tous ioe rous tois alogōterois apirrhipsi, kai hōn andrapodōoēs mi katō neneukōs d bios. Autos de ouoen ę̄dii menk tōn meta ton laimon homotimōn, alla tois aninkiiois diezē monon, ’heōs exēn, kiii monēn ę̄dii tryphēi, to mē tryphōn phiznesthai, mēde dia touto diisthii pleionōn ; alla pros ta krinai blepein iu“. ta ptēna, hois atechnon to kallos, kai schedios hē trophē, kata tēn megalēn napi-Ivem» tou tuo-5 Christou, chii serki diʼ hēmas ptōcheueintos, 'iv hēmeis plout.sthiiimin (neotēti. Enteuthen autǭ to hen chitōnion, kai tribōnion, kai hē chimeunii, kai hē agrypnia, ml hē alousii, ta ekeinou semnologēmita, kaito hēdiston deipnon iul. opson, ho artos chsii hoi hales, hē kainē kirykeii, kii poton nēphalion te xxi. aphthonon, ho geōrgousi pēgii mēden ponoumenois, EX hōn, ē methʼ hōn notokomiii xxi iatreiai, to koinon hēmōn hemphilosoǭēma, ’Edei gar me tōn aniarōn to ison echein, tois allois leipomenon. XBʼ. Mega parthenii, kai azonxa, kai to metʼ angelōn tetachthai, kai tēs monadikēs physeōs; intui? iiar eipein Christou, hos, kai gennēthēnai thelēsas dia tous gennētous hēmas, hek Parthenou gennatai, pirthinian nomothetōn, hōs enthenee metagoupan, ukasmon syntemnousin, mallon '3‘?- XdUFOVI-IEO'OF’P 1:1.ripempousin, ton enestōti (A) tǭ mellonti, tis oun iktinou mallsn, hē parthenian itimēsen, ē sarki enomothetēsen, ou tǭ kchth heauton hypodeigmati monon, alla kai hois espoudase ? Tinos hoi parthenōnes, kai ta ’egtrapha diatagmata, hois pasan men aisthēssin esōphronize, pat de melos herythmize, kai hontōs partheneuein epeithen, heisō ta kallē strephōn apo tōi errōmenōn epi ta mē blepomena kai to men exō.. then apomarainōn, kai tēn hylēn hypostōn tēs phlogos, to de ei ypton tǭ Theǭ deiknys, hos monos tōn katharōn psylōn esti nymphios, kai tas agrypnous heautǭ syneisagei psychas, ian meta lamprōn tōn lampadōn autǭ, kai dapsilous tēs tou elaiou trophēs apantēsōsins Tou toinyn erēmikou bion, kai tau migados, machomenōn pros allēlę̄s hōs ta polla, kai diistamenōn, kai oudeterou id) pantōs hē to kalon, ē to phaulon anepimikton echontos; alla tou men, hēsychiou men ontos mallon, kai kathestēkotos, kai Theǭ synegontos, ouk atyphou de, dia totēs aretēs abasaniston kai asynkriton ; tou de, praktikōterou men mallon kai chrēsimōteron to de thorybōdes ou pheugontos, kai toutous arista katēllaxen allēlois kai synekerasen askētēria 19) kai mona-stēria deimamenos men, hou porrō de tōn koinōnikōn kai migadōn, oude, hōsper teichiǭ tini mesǭ, tauta dialabōn kai apʼ allēlōn (Ill) chōrisas, alla plēsion synapsas kai di izeuxas hina mēte to philosophon akoinōnēton hę̄, mēte to praktikon aphiLosophoth hōsper de gē kai thalassa, ta parʼ heautōn allēlois antididontes, heis mian doxan Theou syntrechōsi, XGʼ. Ti eti ? Kalon philanthrōpia, kai ptōchotrophia, kai to tēs anthrōpinēs astheneias boēthēma, Mikron apo tēs poleōs proelthe, kai theasai tēn kainēn polin, to tēs heusebeias tameion, to koinon tōn hechontōn thēsaurisma, heis ho ta peritta tou ploutou, ēdē de kai ta anankaia tais ekeinou parainesesin apotithetai, sētas aposeiomena, kai kleptas ouk euphrainonta, kai phthonou palēn, kai kairou phthoran oiapheugonta in nosos philosopheitai, kai symphora mskarizetai, kai to sympathes dokimazetai. Ti moi pros touto to ergon, heptapyloi Thēbai, kai Aigiptiii, kai teichē Babylōnia, kai Mausolou Karikos taphos, kai [luramides, kai Kolossou chalkos ametros, ē naōn megethē, kai kallē tōn mēketi ontōn, alla te hosa thaumazousin anthrōpoi, kai historiais didoasin; ōn ouden sous higeirantas, plēn doxēs oligēs ōnēsen? Emoi de thaumasiōtaton, hē syntomos tēs sōtērias hodos, ē rhąstē pros ourandn anabasis, Ouk eti prokeitai tois oǭthalmots hēmōn theama deinon kai eleeinon, anthrōpoi nekroi pro thanltou, kai teteleutēkotes tois pleistois tou sōmatos melesin, apelaunomenoi poleōn, oikiōn, agorōn, iidatōn, autōn tōn philtatōn, onomasi mallon, ē sōmasi gnōrizomenoi hoidi protithentai synodois te kai syllogois kata syzygian te kai synaulian, mēketʼ elioumenoi dia tēn noson, alla misoumenoi sophistai melōn ileeinōy, ei tisi kai phōnē leipetai. Ti han hapanta mth) eptragǭdoiēn ta hēmetera, ouk aokountos tou logou tǭ nihl? Allʼ ekeinos ge malista pantōn epeisen, anthrōpyss ontas, anthrōpōn mē kataphronein, mēdʼ atimazein Christon tēn mian pantōn kephalēn dia tēs heis ekeinous apanthrōpias all en tais allotriais symphorais, ta dikaia eu tithesthai, kai daneizein (XI) Theǭ ten eleon, eleou chrę̄zontas, Dia touto, oude tois cheilesin influe timąn tēn noson, ho eugenēs te kai tōn eu gegonotōn, kai tēn doxan hyperlampros, allʼ hōs adelphous ēspazito, ouk hoper an tis hypolaboi kenodoxiiē, (tis tosouton apeiche tou pathous ?) halla to prosienai tois sōmasin ipi therapeią dia tēs heautou philosophias ttpōn, kai phthengomenē kai siōpōsa parainesis. Kai houch hē min polis houtōs, hē chōra de kai ta ektos, heterōs ; alla koinon hapasin agōna prouthēke tois tǭ laǭ proestōsi, tēn heis autous philanthrōpian, kai megalopsdchian. Kai allōn min hoi opsopoioi, kai hai liparai trapezai, kai ta mageirōn manganeumata kai kompseumata, kai ol philokaloi diphroi, kai tēs esthētos hosē malakē te kai perirrheousa Basileiou de, hoi nosountes, kai ta tōn traumatōn

he made everything the Spirit's; and, knowing how to revere friendship, he dishonoured it here alone, where God had to be preferred to it, and the things hoped for had to count for more than the things that pass away. [60] … sets the Theban free. For his aim was to be, not to seem, the best. Nor did he live in a tub in the middle of the marketplace, so as to revel in publicity and make his want a new kind of wealth; but he was poor and unkempt without ostentation, and, content to have thrown away all that he once had, he sailed lightly over the sea of life. [61] Admirable are self-control and frugality, not being mastered by pleasures nor led by the belly as by a harsh and servile mistress. Who was so much without food, or, it is not much to say, so nearly without flesh? Fullness and satiety he threw away to the more irrational, and to those whose life is servile and bent down to the ground. He thought nothing great of the things that become of equal value once past the throat, but lived on necessities only as long as he could, and knew only one luxury, not to appear to indulge in luxury, nor to need more on its account; but to look to the lilies and the birds, whose beauty is without art and whose food is improvised, according to the great exhortation of my Christ, who became poor in the flesh for us, that we might become rich in his Godhead. Hence his one tunic and his worn cloak, his sleeping on the ground, his vigils, his not bathing, these were his boasts; and his sweetest dinner and relish was bread and salt, a new delicacy, and a sober and abundant drink, which springs supply to those who do no labour. From these, or with these, came the care of the sick and the healings, our common philosophy; for I had to share equally in the hardships … [62] Great are virginity and celibacy, and being ranked with the angels and with the single nature; for I hesitate to say with Christ, who, wishing to be born for us who are born, is born of a virgin, legislating virginity, as leading away from here, cutting the world short, or rather sending the present on to the future. Who, then, honoured virginity more than he, or gave law to the flesh, not only by his own example but also by his efforts? Whose are the convents and the written rules, by which he chastened every sense, ordered every limb, and persuaded men truly to live as virgins, turning their beauty inward, from the visible to the unseen, withering the outward and withdrawing the fuel from the flame, and showing the hidden beauty to God, who alone is the Bridegroom of pure souls, and who brings in with him the wakeful souls, if they meet him with bright lamps and an abundant supply of oil? Since the solitary life and the communal life were often at war and at odds with each other, and neither had good or bad wholly unmixed, the one more quiet and settled and joined to God, but not free from pride, because its virtue was untested and without comparison, the other more practical and useful, but not escaping turbulence, he reconciled and blended these most excellently, building hermitages and monasteries not far from the communal and mixed life, nor dividing them by a wall between, but joining them closely while keeping them distinct, so that neither the contemplative might be unsociable nor the active without philosophy; but that, like land and sea exchanging their goods, they might concur in the one glory of God. [63] What more? Love for man is a fine thing, and feeding the poor, and helping human weakness. Go out a little from the city, and behold the new city, the storehouse of piety, the common treasury of the rich, in which the superfluities of wealth, and even necessities, are laid up at his exhortation, shaking off the moths, giving no joy to thieves, and escaping the wrestling of envy and the decay of time; where disease is borne with philosophy, misfortune is called blessed, and compassion is put to the test. What to me, compared with this work, are seven-gated Thebes and Egyptian Thebes, the walls of Babylon, the Carian tomb of Mausolus, the pyramids, the immeasurable bronze of the Colossus, the size and beauty of temples that no longer exist, and all the other things that men admire and record in their histories, none of which profited their builders except for a little glory? To me the most wonderful is the short road to salvation, the easiest ascent to heaven. There is no longer before our eyes that terrible and pitiable sight of men dead before death, dead in most of the members of their body, driven from cities, houses, marketplaces, water, and their very dearest, known by their names rather than their bodies; no longer are they set out before assemblies and gatherings in pairs and companies, no longer pitied for their disease but hated, composers of pitiable songs, if any have a voice left. Why should I tell in tragic style all our sufferings, when speech is not equal to the misery? But he above all persuaded those who are men not to despise men, nor dishonour Christ, the one head of all, by inhumanity towards them; but in the misfortunes of others to set their own affairs well, and to lend mercy to God, since they themselves need mercy. Therefore he did not disdain to honour the disease even with his lips, though noble, of noble birth and of most brilliant reputation, but greeted them as brothers, not, as one might suppose, from vainglory (who was further from that feeling?), but by his philosophy setting the example of approaching their bodies to care for them, an exhortation both speaking and silent. And it was not so in the city and otherwise in the country and beyond, but he set before all who preside over the people a common contest: love and generosity towards them. Others have their cooks, their rich tables, the tricks and refinements of chefs, their elegant carriages, their soft and flowing clothing; but Basil's are the sick, and the dressings of wounds …

Matt 6:26 (allusion, high confidence) · Matt 6:28 (allusion, high confidence) · 2 Cor 8:9 (allusion, high confidence) · Luke 1:27 (allusion, medium confidence) · Matt 25:4 (allusion, high confidence) · Matt 6:19 (allusion, high confidence) · Matt 6:20 (allusion, high confidence) · Prov 19:17 (allusion, high confidence) · Eph 4:15 (allusion, medium confidence)

Notes and citation

Summary: Gregory praises Basil's poverty, frugality and ascetic life, his promotion of virginity and his union of solitary and communal monasticism, and above all the “new city” of charity he built for the poor and the lepers.

  • This staged passage holds sections 60–63 (as NPNF² 7 numbers them; the scan shows garbled numerals for 61–63), marked [60] to [63]. The staged passage opens with the end of Gregory's defence of Basil (section 59). Most of the opening of section 60 is lost or garbled in the scan (marked …): there Gregory said that Basil excelled in every kind of virtue, beginning with poverty, and needed no public proclamation like Crates' “Crates sets Crates the Theban free”; Diogenes' tub follows. Matt 6:26–29; 2 Cor 8:9; Matt 10:10; Matt 25:1–13; Matt 6:19–20; Prov 19:17. The “new city” is Basil's charitable foundation outside Caesarea (the Basileias), with its hospital for lepers. The edition's notes are removed by a logged correction. Seven-gated Thebes, the walls of Babylon, the Mausoleum, the pyramids and the Colossus of Rhodes are the wonders of the world.

Notes on the original text

  • Digital text corrected (The edition's note leaked into the text.): (Ξ) Παρθενίαν.. Ρξξῑες.ὲ ἀσαρπίαν, → .

Topics: Ethics, Church office

Cite (SBL): Gregory of Nazianzus, Or. 43.57 (PG 36:573d–580c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-53/#p-43-57). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-gregory-nazianzen-orationes-43-57) · Report an error

Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.