Orations (other than the Theological Orations) 43.58–43.60
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
43.58PG 36:580d–600a
καὶ εἱ Χριστοῦ μίμησις, οὗ λόγῳ μὶν, ῐργῳδὲ λέπραν καθαίροντος, EA'. Πρὸς ταῦτα, τί φήσουσιν ἡμτν el τὸν τῦφον ἐγκαλοῦντες ἐκείνῳ καὶ τήν ὀφρὺν, οι πικροὶ τῶν τηλικούτων κριταὶ. καὶ τῷ κανόνι τους οὗ κανόνας προσάγοντες, ’Ἔστι λεπροὺς μὲν ἀσπάζεσθαι, καὶ μέχρι τούτου συνταπεινοῦσθαι, τῶν δὲ ὑγιαινότο τιον κατοφρυᾶσθαι; Καὶ τήκειν μὲν τὰς σάρκας … *τὰ παλαιὰ, ὅσα τινες τοις θείοις λογίοις ὲνίδρωσαν · βοᾶται τὰ νέα, καὶ οὗτος ἄριστος ἡμῖν ὲν λόγοις, ὃς ἂν τὰ ἐκείνου μάλιστα τυγχάνῃ γινώσκων, καὶ διὰ γλώσσης φέρων, καὶ συνετίζων τὰς ἁκοάςʼ ἢρκεσε γάρ εἷς ἀντὶ πάντων τοῖς σπουδαιοτέροις εἰς παίδευσιν. EZ'. Ἐγὼ τοῦτο μόνον αὑτοῦ διηγήσομαιο Ὅταν τὴν Ἑξαήμερσν αὑτοῦ μεταχειρίζωμαι, καὶ διὰ γλώσσης φέρω, μετὰ τοῦ κτίστου γίνομαι, καὶ γινώσκω κτίσεως λόγους, κα) θαυμάζω τὸν κτίστην πλέον ἢ πρότερον, ὕψει μόνῃ διδασκάλῳ χρώμενος. Ὅταν τοῖς ἀπιρρητικοῖς ἐντύχω λόγοις, τὸ Σοδομιο στικὸν ὁρῶ πῦρ, ᾧ τεφροῦνται γλῶσσαι πονηραὶ καὶ παράνομοι, ἢ τὸν Χαλάνης πύργον, κακῶς μὲν οἰκοδομούμενον, καλῶς δὲ λυόμενον. ’Ὅταν τοῖς περὶ Πνεύματος, εὑρίσκω Θεὸν, ὃν ἔχω, καὶ παρρησιάζομαι τὴν ἀλήθειαν, ἐπιβατεύων τῆς ἐκείνου θεολογίας καὶ θεωρίας. Ὅταν ταῖς ἄλλαις ἐξηγήσεσιν, ἃς τοῖς μικρὰ βλέπουσιν ἀναπτύσσει, τρισσῶς ἐν ταῖς στερραῖς ἑαυτοῦ πλαῇ τῆς καρδίας ἀπογραψάμενος, πείθομαι μὴ μέχρι τοῦ γράμματος ἵστα·σθαι, μηδὲ βλέπειν τὰ ἄνω μόνον, ἀλλὰ καὶ περαιτέρω διαβαίνειν, καὶ είς βάθος ἔτι χωρεῖν ὲκ βάθους, ἄβυσσον ἅβύσσῳ προσκαλούμενος, καὶ φωτὶ φῶς εὑρίσκων, μέχρις ἂν φθάσω πρὸς τὸ ἀκρότατον. Ὅταν ἀθλητῶν ἐγκωμίοις προσομιλήσω, περιφρονῶ τὸ σῶμα, καὶ σύνειμι τοῖς ἐπαινουμένοις, καὶ πρὸς ἄθλησιν διεγείρομαι. Ὅταν ἠθικοῖς-λόγοις xal. πρακτικοῖς, καθαίρομαι ψυχὴν κα) σῶμα, καὶ ναὸς Θεοῦ γίνομαι δεκτικὸς, κοιλ ὄργανον κρουόμενον Πνεύματι, καὶ θείας ὑμνῳδὸν δόξης τε καὶ δυνάμεως· τούτῳ μεθαρμόζομαι, καὶ ρυθμίζομαι, καὶ ἄλλος ἐξ ἄλλου γίνομαι, τὴν θείαν ἀλλοίωσιν άλλοιούμενος. EH'. Ἐπεὶ δὲ θεολογίας ἐμνήσθην, καὶ τῆς περὶ τοῦτο τοῦ ἀνδρὸς μάλιστα μεγαλοφωνίας, ἔτι κάκεῖνο προσθήσω τοῖς εἰρημένοις. Χρησιμὼτατον γὰρ τοῖς πολλοῖς, τοῦ μὴ βλάπτεσθαι, τὴν χείρω περὶ αὑτοῦ δόξαν ἔχοντας. Πρὸς δὲ τοὺς κακούργους ὁ λόγος, οἳ τοῖς ἑαυτῶν κακοῖς βοηθοῦσιν, ἐξ ῶν ἄλλοις ἐπηρεάζουσιν. Ἐκεῖνος γὰρ, ἕνεκα τοῦ ὀρθού λόγου καί τῆς κατὰ τὴν ἁγίαν Τριάδα συναφείας καὶ συνθεῖας, ἢ οὑκ οἷδʼ ὃ τι κυριώτερον χρὴ εἰπεῖν καὶ σαφέστερον, μὴ ὅτι θρόνων ἐκπεσεῖν, οἷς οὑδὲ … 59’. Ἐπεὶ ὅτι γε παντὸς μᾶλλον ᾔδει τὸ Πνεῦμα λ Θεὺν, δῆλον μὲν ἐξ ὧν καὶ δημοσίᾳ τοῦτο πολλάκις ἐκήρυξεν, ετ ποτε καιρὸς ἦν, καὶ ἰδίᾳ τοῖς ἐρωτῶσι προθύμως ἅνωμολόγησεο σαφέστερον δὲ πεποίηκεν ἒν τοῖς πρὸς ἐμὲ λόγοις, πρὸς ὃν οὐδὲν ἀπόρρητον ἦν αὐτῷ περὶ τούτων κοινολογουμένῳʼ μηδὲ ἁπλῶς τοῦτο ἀποφηνάμενος, ἀλλʼ ὃ μηδέπω πρότερον πολλά κις πεποίηκεν, ἐπαρασάμενος ἑαυτῷ τὸ φρικωδέστατον, αὑτοῦ τοῦ Πνεύματος ἐκπεσεῖν. εί μὴ σέβοι τὸ Πνεῦμα μετὰ Πατρὸς καὶ Υίοῦ tG'l), ὡς ὁμοούσιον καὶ ὁμότιμον. Εἰ δέ μέ τις δέξαιτο κοινωνὸν ἐκείνου κάν τοῖς τοιούτοις, ἐξαγορεύσω τι καὶ τῶν τοῖς πολὶοῖς τέως ἀγνοουμένωνο ὅτι τοῦ καιροῦ στενοχωροῦντος ἡμᾶς, ἐαυτῷ μὲν τὴν οἰκονομίαν ἐπέτρεψεν, ἡμῖν δὲ τὴν παρρησίαν, οὓς οὐδεὶς ἔμελλε κρίνειν, οῦδὲ ἀποβάλλειν τῆς πατρίδος, ἀφανείᾳ τετιμημένους, ὡς ἐξ ἀμφοτέρων ἰσχυρὸν εἶναι τὸ καθʼ ἡμᾶς Εὐαγγέλιον. Kal. ταῦτα διῆλθον, οὑχ ἴνα τῆς ἐκείνου δόξης ύπεραπολογήσωμαι (κρείττων γὰρ τῶν ἐγκαλούντων, εἴπερ τινες εἰσιν, ὁ ἀνὴρ), ἀλλʼ ἵνα μὴ τοῦτον ὅρον τῆς εὐσεβείας νομίζοντες, τὰς ὲν τοῖς γράμμασι μόνας τοῦ ἀνδρὸς εὑρισκομένας φωνὰς, ἀσθενεστέραν τὴν πίστιν ἔχωσι, καὶ ἀπόδειξιν τῆς ἑαυτῶν κακουργίας, τὴν ἐκείνου θεολογίαν, ἣν ὃ καιρὸς ἐποίει μετὰ τοῦ Πνεῦματοςʼ ἀλλὰ τὸν τῶν γεγραμμένων νοῦν δοκιμάζοντες, καὶ τὸν σκοπὸν ἀφʼ οῦ ταῦτα ἐγράφετο, μᾶλλον τῇ τε ἀληθείᾳ προσάγωνται, καὶ τοὺς ἀσεβοῦντας ὲπιστομίζωσιν. Ἔμοιγʼ οὖν εἴη, καὶ ὅστις ἐμοὶ φίλος, ἡ ἐκείνου θεολογία. Καὶ τοσοῦτον θαρρῶ τῇ περὶ τὸ πρᾶγμα τοῦ ἀνδρὸς καθαρότητι, ὥστε καί τοῦτο κοινοποιοῦμαι πρὸς ἅπασι ’ κάκείνῳ μὲν τὰ ἐμὰ, ἐμοὶ δὲ τὰ ἐκείνου λογίζοιτο παρά τε Θεῷ καὶ τῶν ἀνθρώπων τοῖς εὐγνωμονεστέροις. Οὐδὲ γὰρ τοὺς εὐαγγελιστὰς φαίημεν ἂν ὑπεναντία ποιεῖν ἀλλήλοις, ὅτι οἱ μὲν τῷ σαρκικῷ τοῦ Χριστοῦ πλέον ὲνησχολήθησαν, οἱ δὲ τῇ θεολογίᾳ προσέβησαν· καὶ οἱ μὲν ὲκ τῶν καθʼ ἡμᾶς, οἱ δὲ ἐκ τῶν ὑπὲρ ἡμᾶς ἐποιήσαντο τὴν ἀρχήν· οὕτω τὶ κήρυγμα διελόμενοι πρὸς τὸ χρήσιμον οἶμαι τοῖς δεχομένοις, καὶ οὕτω παρὰ τοῦ ὲν αὐτοῖς τυπούμενοι Πνεύ ματος. λέχρις αἳματος, παρʼ ἐκείνοις τὰ ἡμέτερα κάντεῦθεν τὸν ἄνδρα γνωρίσωμεν. θεωρίσαντες, Ἀδὰμ. ἠξιώθη Θεοῦ χειρὸς, καὶ παραδείσουὴτρυφῆς, καὶ πρώτης νομοθεσίας ἀλλʼ, εἰ μή τι λέγω βλάσφηο μον αἰδοῖ τοῦ προπάτορος, τὴν ἐντολὴν 0347.339611ξεν ὁ δὲ, καὶ ἐδέξατο ταύτην, καὶ διεσώσατο, καὶ τῷ Ξύλῳ τῆς γνώσεως οὒκ ἐβλάβη, καὶ τὴνςρλογίνην ῥομφαίαν παρελθὼν, εὖ οῖδα, του παραδείσου τετύχηκεν, Ἐνὼς ἤλπισε πρῶτος ἐπικαλεῖσθαι τὸν Κύριον · ὁ δὲ, καὶ ἐπικέκληται, καὶ τοῖς ἄλλοις ἐκήρυξεν, ὅ τοῦ ἐπικαλεῖσθαι πολὺ τιμιώτερον. Ἑνὼχ αετετέθη μικρᾶς εὖσεβείας (ἔτι γὰρ ἐν σκιαῖς ἦν ὴ πίστις) ἆθλον εὑράμενος την μετάθεσιδ, καὶ τοῦ ἑξῆς βίου τὸν γίνδυνον διαπέφευγε τοῦ δὲ, ὅλος 5 βίος μετάθεσις ἦν, τελείως ἐν βίῳ τελείῳ δοκιμασθέντος. Νῶε κιβὼτον ἐπιστεύθη, καὶ κόσμου δευεέρου σπέρματα ξύλῳ μικρῷ πιστευθέντα, καὶ καθʼ 53:1th σωζόμενα ὁ δὲ κατακλυσμὸν ἀσεβείας διἔφυγε, καὶ κιβωτὸν σωτηρίας τὴν ἑαυτοῦ πεποίηται πόλιν, κούφως τῶν αἱρετικῶο ὅπερπλέουσάν, ἐξ οὗ ιόσμον ὅλον ἀνεκαλέσατο. ΟΜ. Μέγας ’ὁ Ἀβρααμ, καὶ πατριάρχης, καὶ θύτης καινῆς θυσίας, τὸν ἐκ τῆς ἐπαγγελίας τῷ δεδωκότι προσαγαγὼν, ἱερεῖον ἕτοιμον, καὶ πρὸς τὴν σφαγὴν ἐπειγόμενον ἀλλʼ οὒδὲ τὸ ἐκείνου μικρὸν, ἑαυτὸν προσήγαγε τῷ Θεῷ, καὶ οὒδὲν ὡς ἰσότιμον ἀντεδόθη, (τί γὰρ καὶ ἦν ς) ὥστε καὶ τελειωθῆναι τὸ καλλιέ ρημα. Ἰσαὰκ ἐπηγγέλθη καὶ πρὸ γενέσεως · ὁ δὲ αὖ·τεπάγγελτος ἦν, καὶ την Ῥεβέκκαν, λέγω δὴ τὴν Ἐκκλησίαν, οὗ πόρρωθεν, ἀλλʼ ἐγγύθεν ἡγᾶγετο, οὐδὲ διὰ πρεσβείας οἰκετικῆς, ἀλλʼ ἐκ Θεοῦ δοθεῖσαν καὶ πιστευθετσαν · οὐδὲ κατεσοφίσθη περὶ τὴν τῶν τέκνων προτίμησιν, ἀλλʼ ἑκάστῳ τὰ πρὸς ἀξίαν ἀπαραλογίστως ἔνεμε μετὰ τῆς τοῦ Πνεύματος κρίσεως. Ἐπαινῶ τὴν Ἰακὼβ κλίματα, καὶ την στήλην, ἢν ἤλειψε τῷ Θεῷ, καὶ τὴν πρὸς αὐτὸν παι λην, ἥτις ποτὲ ἦν ' οἶμαι δὲ τοῦ ἀνθρωπείου μέτρου πρὸς τὸ Θεϊον ὕψος ἀντιπαρέκτασις, καὶ ἀντίθεσις, ὅθεν καὶ ἄγει τὰ σύμβολα τῆς ἡττωμένης γενέσεως. Ἐπαινῶ καὶ τὴν περὶ τὰ θρέμματα τοῦ ἀνδρὸς εὐμηχανίαν καὶ εὐημερίαν, καὶ τοὺς δώδεκα ἐξ αὐτοῦ πατριάρχας, καὶ τὸν τῶν εὐλογιῶν μερισμὸν σὺν οὒκ ἀγεννεῖ προφητείᾳ τοῦ μέλλοντος ἀλλʼ ἐπαινῶ καὶ τούτου την οὒκ ὁραθετσαν μόνον, ἀλλά καὶ διαβαθετσαν κλίματα ταῖς κατὰ μέρος εἶς ἀρετὴν ἀια. βάσεσι, καὶ τὴν στήλην, ἢν οὒκ ἤλειψεν, ἀλλʼ ἤγειρε τῷ Θεῷ, τὰ τῶν ἀσεβῶν στηλιτεύονσαν, καὶ τὴν πάλην, ἣν οὒκ ἐπάλαισε πρὸς Θεὸν, ἀλλʼ ὑπὲρ Θεοῦ, τὰ τῶν αἱρετικῶν καταβάλλουσαν, τήν τε ποιμαντικὴν τοῦ ἀνδρὸς, ἐξ ἧς ἐπλούτησε, πλείω τῶν ἀσήμων προβάτων κτησάμενος τὰ ἐπίσημα, τήν τε καλὴν που λυτεκνίαν τῶν κατὰ Θεὸν γεννηθέντων, καὶ τὴν εὔλογίαν, ᾗ πολλοὺς ἔστήριξεν, OB’. Ἰωσὴφ ἐγένετο σιτοδότης, ἀλλʼ Αἰγύπτου μόνης, καὶ οὒ πολλάκις, καὶ σωματικῶς ὃ δὲ πάντων, καὶ ἀεὶ, καὶ πνευματικῶς, ὅπερ ὲμοὶ τῆς σιτοδοσίας ἐκείνης αἱδεσιμώτερον, Μετὰ Ἰὼβ τοῦ Λύσίτοῦ, καὶ πεπείραται, καὶ νενίκηκε, καὶ ἀνηγόρευται λαμπρῶς ἐπὶ τέλει τῶν ἄθλων, μηδενὶ τών τινασσόντων πολλῶν ὄντων κατασεισθεὶς, ἀλλὰ πολλῷ τῷ περιόντι τῶν πειραστὴν καταπαλαίσας, καὶ τῶν φʼλων τὴν ἀλογίαν ἓπιστομίσας, ἀγνοούντων τὸ τοὺ πάθους μυστήριον. Μωυσῆς καὶ Ἀαρὼν ὲν tot; ἱερεῦσιν αὐτοῦ. Καὶ μέγας Μωυσῆς μὲν Αῗγδπτον βασανίσας, λαὸν διασώσας ἐν σημείοις πολλοτς καὶ τέρασι, τῆς νεφέλης εἴσω χωρήσας, νομοθετήσας τὸν διπλοῦν νόμον, τόν τε τοῦ γράμματος ἔξωθεν, καὶ ὅσος ἔνδοθεν τὸν τοῦ Πνεύματος. Ἀαρὼν δὲ Μωυσέως ἀδελφὸς, και τὸ σῶμα, καὶ τὸ πνεῦμα, τοῦ λαοῦ προθυόμενος καὶ προσευχόμενος, μ)στης τῆς ἱερᾶς καὶ μεγάλης σκηνῆς, ἢν ἔπηξεν ὁ Κύριος, καὶ οὒκ ἄνθρωπος. Τούτων δὲ ἀμφοτέρων ζηλωτὴς ἐκεῖνος, βασανίζων μὲν, οὐ σωματικαῖς μάστιξι, πνευματικαῖς δὲ καὶ λογικαϊς, ἔθνος αἱρετικὸν καὶ Αίγύπτιον ἄγων δὲ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων, ἐπὶ τὴν γῆν τῆς ἐπαγγελίας, πλαξὶ δὲ νόμους ἐγγράφων, οὗ συντριβομέναις, ἀλλὰ σωζομὲναις, οὒκ ἔτι σκιοειδετς, ἀλλʼ ὅλον πνευματικούς ’ εἷς δὲ τὰ ’Ἅγια τῶν ἁγίων, οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πολλάκις δὲ, καὶ καθʼ ἑκάστην, ὡς εἰπεῖν, εἶσιὼν τὴν ἡμέραν, ὅθεν τὴν ἁγίαν ἡμῖν άνακαλύπτει Τριάὸα, καὶ λαὸν καθαίρων, οὔ προσκαίροις ῥαντίσμασιν, ἀλλʼ ἀϊδίοις άγνίσμασι. Τί τὸ κάλλιστον Ἰησοῦς Στρατηγία, καὶ κληροδοσία, καὶ γῆς τῆς ἁγίας κατάσχεσις ὃ δὲ, οὒκ ἔξαρχος ; οὗ στρατηγὸς τῶν διὰ πίστεως σωζομένωνς οὗ κληροδότης τῶν διαφόρω-,ι παρὰ Θεῷ κλήρων καὶ μονῶν, ἃς διανέμει τοὶς ἀγομένοις; ὥστε κάκείνην δύνασθαι την φωνὴν εἰπεῖν, ὅτι Σχοινέα ὶπὲπεσόν μοι ἰν τοῖς κρατίστοις καὶ, ἓν ταῖς χερσί σου οἱ ιλῆροι μου κλῆροι τῶν χαμαὶ ίρχομίνων, καὶ ἀρταξαμένων πολλῷ τιμιώτεροι. οΓ. Καὶ, ’ίνα τοὺς κριτὰς παραδράμωμεν, ἢ τῶν ιριτῶν τοὺς εὖδοκιμοτάτους, Σαμουὴλ, ἓν τοῖς ιπικαλουμένοις τὸ ὄνομα αὑτοῦ, καὶ Θεῷ δοτὸς πρὸ γενέσεως, καὶ μετὰ τὴν γέννησιν εὒθὺς ἱεὣς, καὶ χρίων βασιλέας καὶ ἰερὲας διὰ τοῦ κέρατος. )ὗτος δὲ, οὐκ ἐκ βρέφους θεῷ καθιερωμένος ἀπὸ μήερας, καὶ μετὰ τῆς διπλοΐδος ἒπιδεδομένος τῷ Ξήματι, καὶ βλέπων τὰ ἂπουράνια, καὶ χριστὸς Ku- ›ίο› ἧν, καὶ χρίστης τῶν τελειουμένων εκ Πνεύιατος ς Δαβὶδ ἰν βασιλεῦσιν ἀοίδιμος, οὗ πολλαὶ μὶν στοροῦνται κατὰ τῶν ὲχθρῶν νίκαι καὶ τρόπαια, ἦ τραότης δὲ τὸ ἐπισημότατον, καὶ πρὸ τῆς βασιλείας ἡ τῆς κινύρας δύναμις, καὶ πονηροῦ πνεύματος κατεπᾴδουσα, Σολομὼν πλάτος καρδίας ᾐτήσατο παρὰ Θεοῦ, καὶ τετύχηκεν, hri πλεῖστον προελθὼν σοφίας καὶ θεωρίας, ὥστε γενέσθαι τῷν καθʼ ἑαυτὸν ἁπάντων εὐδοκιμώτατος. Ὀ δὲ, τοῦ μὲν τῷ πράῳ, τοῦ δὲ τῇ σοφίᾳ, κατὰ τὸν ἔμδν λόγον, οῦδὲ ἢ μιν.ρῴ λεί.. πεται ὥστε καὶ βασιλέων θράσος δαιμονούντων καταμαλάσσειν καὶ μὴ βασίλισσαν νότου μόνον, ἢ τὸν δεῖνα, κατᾶ κλέος τῆς αὐτοῦ σοφίας ἐκ τῶν περάτων τῆς γῆς ἀπαντᾷν, ἀλλὰ καὶ πᾶσι τοῖς πέρασι τὴν ἰκείνοδ σοφίαν γνωρίζεσθαι. Καὶτᾶ ἑξῆς παρήσω τοῦ Σολομῶντος· πάσι δὲ δῆλα, κάν ἡμεῖς 0A.. Ἐπαινετς Ἠλίου τὴν πρὸς τοὺς τυράννους παῤῥησίαν, καὶ τὴν διὰ πυρὸς ἁρπαγήν, Ἐλισσαίου τε τὴν καλὴν κληρονομίαν, τὴν μελωτήν, τὸ Ἠλίου πνεῦμα συνηκολούθησενς Ἐπαίνει κάκείνου τὴν ἐν πυρὶ ζωὴν, τῷ πλήθει λέγω τῶν πειρασμῶν, καὶ τὴν διὰ πυρὸς σωτηρίαν, καίοντος μὲν, οὗ κατακαίοντος δί, τὸ περὶ τὴν βάτον θαῦμα, καίτὸ καλὸν ἐξ ὕψους δέρος, τὴν ἀσαρκίαν, Ἐὦ τᾶλλα, τοὺς δροσισθέντας ἒν πυρὶ νεανίας τὸν ἐν γαστρὶ inv/.102): εὐξάμενον προφήτην φυγάδα καὶ, ὡς ἀπὸ θαλάμου, τοῦ θηρὸς προελθόντα τὸν ἐν λάκκῳ δίκαιον, λεόντων θράσος πεδήσαντα ἢ τὴν τῶν ιπτὰ Μακκαβαίων ἄθλησιν, σὺν ἱερεῖ καὶ μητρὶ τελειωθέντων ἐν αἵματι, καὶ παντοίοις βασάνων εἴδεσιν. Ὠν ἐκεῖνος ζηλώσας τὴν καρτερίαν, καὶ την δόξαν ὴνὶγκατο, OE'. Ἐπὶ δὲ τὴν Νέαν μέτειμι Διαθήκτ,ν, κοὶ τοῖς ἐνταῦθα εὗδοκίμοις τὰ ἐκείνου παρεξετάςας, τιμήο σω τὸν μαθητὴν εκ τῶν διδασκάλων. πρόδρομος; Ἰωάννης, ὥς φωνὴ Λόγου, καὶ ὡς λύχνος ΦΙωτδς, οὗ ’καὶ προεσκὶρτησεν ἒν γαστρὶ, καὶ προέδραμεν είς ᾅδου, διδί τῆς Ἠρώδου μανίας παραπεμφθεὶς, ἵνα κηρύξῃ κάκεῖ τὸν ἐρχόμενον. Καί εἴ τῷ φαίνεται τολμηρός λόγος, ἐκεῖνο προεξεταζὲτωιω) τοῖς λεγομένοις, ὅτι-μὴ προτιθεὶς, μηδὲ εἷς ἴσον μετάγων. 1 Ο)’τὸν ἄνδρα τῷ ἰν γεννητοῖς γυναικῶν ὑπὲρ ἃπαντας, ’ταύτην ποιοῦμαι τὴν παρεξὲτασιν ἀλλὰ ζηλωτὴν ἀποφαίνων, καί τι τοῦ χαρακτῆρος εκείνου έν ἑαυτῷ φέροντα. Οὐ γὰρ μικρὸν τοῖς σπουδαίοις, καὶ μικρᾶ (ίιὺ τῶν μεγίστωοί ἡ ’ μίμησις. 1II γὰρ οὒκ ἰναργὴς τῆς ἐκείνου φιλοσοφίας εἰκὼν ὁ fixi-dp; Καὶ οὗτὸς ἔρημον ᾤκησε- καὶ τούτῳ τρόχινον ἰσθημα ἐἶχον αἱ νύκτες, ἀγνοούμενον, οὒκ ὶπιδεικνύμενον καῖ-οὗτος τὴν ἴσην τροφὴν ἠγάπησε, Θεῷ κα- serto θαίρων ὶαυτὸν διὰ τῆς ἐγκρατείας καὶ οὗτος Χριστοῦ κῆῥυξ ἠξιώθη γενέσθαι, εί καὶ μὴ πρόδρομος καὶ ἱξεπορεύετο πρὸς αὐτὸν, οὐχ ἦ περίχωρος πᾶσα μόνον, ἀλλʼ ἤδη καὶ ἡ ὑπερόριος ο uti οὗτος μέσος τῶν δύο Διαθηκῶν, τὴν μὶν καταλύων τὸ γράμμα, τῆς δὲ δημοσιεύων τὸ πνεῦμα, καὶ ποιῶν πλήρωσιν τοῦ κρυπτομένου νόμου, τὴν τοῦ φαινομένου κατά- λυσιν. υσιν. ou; εἷς εὐδοξίιν- επενοήθη. 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kai hei Christou mimēsis, hou logǭ min, irgǭde lepran kathairontos, EA'. Pros tauta, ti phēsousin hēmtn el ton typhon enkalountes ekeinǭ kai tēn ophryn, oi pikroi tōn tēlikoutōn kritai. kai tǭ kanoni tous hou kanonas prosagontes, ’Esti leprous men aspazesthai, kai mechri toutou syntapeinousthai, tōn de hygiainoto tion katophryasthai? Kai tēkein men tas sarkas … *ta palaia, hosa tines tois theiois logiois enidrōsan ; boatai ta nea, kai houtos aristos hēmin en logois, hos an ta ekeinou malista tynchanę̄ ginōskōn, kai dia glōssēs pherōn, kai synetizōn tas hakoasʼ ērkese gar heis anti pantōn tois spoudaioterois eis paideusin. EZ'. Egō touto monon hautou diēgēsomaio Hotan tēn Hexaēmersn hautou metacheirizōmai, kai dia glōssēs pherō, meta tou ktistou ginomai, kai ginōskō ktiseōs logous, ka) thaumazō ton ktistēn pleon ē proteron, hypsei monę̄ didaskalǭ chrōmenos. Hotan tois apirrētikois entychō logois, to Sodomio stikon horō pyr, hǭ tephrountai glōssai ponērai kai paranomoi, ē ton Chalanēs pyrgon, kakōs men oikodomoumenon, kalōs de lyomenon. ’Hotan tois peri Pneumatos, heuriskō Theon, hon echō, kai parrēsiazomai tēn alētheian, epibateuōn tēs ekeinou theologias kai theōrias. Hotan tais allais exēgēsesin, has tois mikra blepousin anaptyssei, trissōs en tais sterrais heautou plaę̄ tēs kardias apograpsamenos, peithomai mē mechri tou grammatos hista;sthai, mēde blepein ta anō monon, alla kai peraiterō diabainein, kai eis bathos eti chōrein ek bathous, abysson habyssǭ proskaloumenos, kai phōti phōs heuriskōn, mechris an phthasō pros to akrotaton. Hotan athlētōn enkōmiois prosomilēsō, periphronō to sōma, kai syneimi tois epainoumenois, kai pros athlēsin diegeiromai. Hotan ēthikois-logois xal. praktikois, kathairomai psychēn ka) sōma, kai naos Theou ginomai dektikos, koil organon krouomenon Pneumati, kai theias hymnǭdon doxēs te kai dynameōs; toutǭ metharmozomai, kai rythmizomai, kai allos ex allou ginomai, tēn theian alloiōsin alloioumenos. EH'. Epei de theologias emnēsthēn, kai tēs peri touto tou andros malista megalophōnias, eti kakeino prosthēsō tois eirēmenois. Chrēsimōtaton gar tois pollois, tou mē blaptesthai, tēn cheirō peri hautou doxan echontas. Pros de tous kakourgous ho logos, hoi tois heautōn kakois boēthousin, ex ōn allois epēreazousin. Ekeinos gar, heneka tou orthou logou kai tēs kata tēn hagian Triada synapheias kai syntheias, ē houk hoidʼ ho ti kyriōteron chrē eipein kai saphesteron, mē hoti thronōn ekpesein, hois houde … 59’. Epei hoti ge pantos mallon ę̄dei to Pneuma l Theun, dēlon men ex hōn kai dēmosią touto pollakis ekēryxen, et pote kairos ēn, kai idią tois erōtōsi prothymōs hanōmologēseo saphesteron de pepoiēken en tois pros eme logois, pros hon ouden aporrēton ēn autǭ peri toutōn koinologoumenǭʼ mēde haplōs touto apophēnamenos, allʼ ho mēdepō proteron polla kis pepoiēken, eparasamenos heautǭ to phrikōdestaton, hautou tou Pneumatos ekpesein. ei mē seboi to Pneuma meta Patros kai Uiou tG'l), hōs homoousion kai homotimon. Ei de me tis dexaito koinōnon ekeinou kan tois toioutois, exagoreusō ti kai tōn tois poliois teōs agnooumenōno hoti tou kairou stenochōrountos hēmas, eautǭ men tēn oikonomian epetrepsen, hēmin de tēn parrēsian, hous oudeis emelle krinein, oude apoballein tēs patridos, aphaneią tetimēmenous, hōs ex amphoterōn ischyron einai to kathʼ hēmas Euangelion. Kal. tauta diēlthon, houch ina tēs ekeinou doxēs yperapologēsōmai (kreittōn gar tōn enkalountōn, eiper tines eisin, ho anēr), allʼ hina mē touton horon tēs eusebeias nomizontes, tas en tois grammasi monas tou andros heuriskomenas phōnas, asthenesteran tēn pistin echōsi, kai apodeixin tēs heautōn kakourgias, tēn ekeinou theologian, hēn ho kairos epoiei meta tou Pneumatosʼ alla ton tōn gegrammenōn noun dokimazontes, kai ton skopon aphʼ ou tauta egrapheto, mallon tę̄ te alētheią prosagōntai, kai tous asebountas epistomizōsin. Emoigʼ oun eiē, kai hostis emoi philos, hē ekeinou theologia. Kai tosouton tharrō tę̄ peri to pragma tou andros katharotēti, hōste kai touto koinopoioumai pros hapasi ’ kakeinǭ men ta ema, emoi de ta ekeinou logizoito para te Theǭ kai tōn anthrōpōn tois eugnōmonesterois. Oude gar tous euangelistas phaiēmen an hypenantia poiein allēlois, hoti hoi men tǭ sarkikǭ tou Christou pleon enēscholēthēsan, hoi de tę̄ theologią prosebēsan; kai hoi men ek tōn kathʼ hēmas, hoi de ek tōn hyper hēmas epoiēsanto tēn archēn; houtō ti kērygma dielomenoi pros to chrēsimon oimai tois dechomenois, kai houtō para tou en autois typoumenoi Pneu matos. lechris haimatos, parʼ ekeinois ta hēmetera kanteuthen ton andra gnōrisōmen. theōrisantes, Adam. ēxiōthē Theou cheiros, kai paradeisouētryphēs, kai prōtēs nomothesias allʼ, ei mē ti legō blasphēo mon aidoi tou propatoros, tēn entolēn 0347.339611xen ho de, kai edexato tautēn, kai diesōsato, kai tǭ Xylǭ tēs gnōseōs ouk eblabē, kai tēnsrloginēn rhomphaian parelthōn, eu oida, tou paradeisou tetychēken, Enōs ēlpise prōtos epikaleisthai ton Kyrion ; ho de, kai epikeklētai, kai tois allois ekēryxen, ho tou epikaleisthai poly timiōteron. Henōch aetetethē mikras eusebeias (eti gar en skiais ēn ē pistis) athlon heuramenos tēn metathesid, kai tou hexēs biou ton gindynon diapepheuge tou de, holos 5 bios metathesis ēn, teleiōs en biǭ teleiǭ dokimasthentos. Nōe kibōton episteuthē, kai kosmou deueerou spermata xylǭ mikrǭ pisteuthenta, kai kathʼ 53:1th sōzomena ho de kataklysmon asebeias diephyge, kai kibōton sōtērias tēn heautou pepoiētai polin, kouphōs tōn hairetikōo hoperpleousan, ex hou iosmon holon anekalesato. OM. Megas ’ho Abraam, kai patriarchēs, kai thytēs kainēs thysias, ton ek tēs epangelias tǭ dedōkoti prosagagōn, hiereion hetoimon, kai pros tēn sphagēn epeigomenon allʼ oude to ekeinou mikron, heauton prosēgage tǭ Theǭ, kai ouden hōs isotimon antedothē, (ti gar kai ēn s) hōste kai teleiōthēnai to kallie rēma. Isaak epēngelthē kai pro geneseōs ; ho de au;tepangeltos ēn, kai tēn Rhebekkan, legō dē tēn Ekklēsian, hou porrōthen, allʼ engythen hēgageto, oude dia presbeias oiketikēs, allʼ ek Theou dotheisan kai pisteuthetsan ; oude katesophisthē peri tēn tōn teknōn protimēsin, allʼ hekastǭ ta pros axian aparalogistōs eneme meta tēs tou Pneumatos kriseōs. Epainō tēn Iakōb klimata, kai tēn stēlēn, ēn ēleipse tǭ Theǭ, kai tēn pros auton pai lēn, hētis pote ēn ' oimai de tou anthrōpeiou metrou pros to Theïon hypsos antiparektasis, kai antithesis, hothen kai agei ta symbola tēs hēttōmenēs geneseōs. Epainō kai tēn peri ta thremmata tou andros eumēchanian kai euēmerian, kai tous dōdeka ex autou patriarchas, kai ton tōn eulogiōn merismon syn ouk agennei prophēteią tou mellontos allʼ epainō kai toutou tēn ouk horathetsan monon, alla kai diabathetsan klimata tais kata meros eis aretēn aia. basesi, kai tēn stēlēn, ēn ouk ēleipsen, allʼ ēgeire tǭ Theǭ, ta tōn asebōn stēliteuonsan, kai tēn palēn, hēn ouk epalaise pros Theon, allʼ hyper Theou, ta tōn hairetikōn kataballousan, tēn te poimantikēn tou andros, ex hēs eploutēse, pleiō tōn asēmōn probatōn ktēsamenos ta episēma, tēn te kalēn pou lyteknian tōn kata Theon gennēthentōn, kai tēn eulogian, hę̄ pollous estērixen, OB’. Iōsēph egeneto sitodotēs, allʼ Aigyptou monēs, kai ou pollakis, kai sōmatikōs ho de pantōn, kai aei, kai pneumatikōs, hoper emoi tēs sitodosias ekeinēs haidesimōteron, Meta Iōb tou Lysitou, kai pepeiratai, kai nenikēke, kai anēgoreutai lamprōs epi telei tōn athlōn, mēdeni tōn tinassontōn pollōn ontōn kataseistheis, alla pollǭ tǭ perionti tōn peirastēn katapalaisas, kai tōn phʼlōn tēn alogian hepistomisas, agnoountōn to tou pathous mystērion. Mōysēs kai Aarōn en tot? hiereusin autou. Kai megas Mōysēs men Aïgdpton basanisas, laon diasōsas en sēmeiois pollots kai terasi, tēs nephelēs eisō chōrēsas, nomothetēsas ton diploun nomon, ton te tou grammatos exōthen, kai hosos endothen ton tou Pneumatos. Aarōn de Mōyseōs adelphos, kai to sōma, kai to pneuma, tou laou prothyomenos kai proseuchomenos, m)stēs tēs hieras kai megalēs skēnēs, ēn epēxen ho Kyrios, kai ouk anthrōpos. Toutōn de amphoterōn zēlōtēs ekeinos, basanizōn men, ou sōmatikais mastixi, pneumatikais de kai logikaïs, ethnos hairetikon kai Aigyption agōn de laon periousion, zēlōtēn kalōn ergōn, epi tēn gēn tēs epangelias, plaxi de nomous engraphōn, hou syntribomenais, alla sōzomenais, ouk eti skioeidets, allʼ holon pneumatikous ’ heis de ta ’Hagia tōn hagiōn, ouk hapax tou eniautou, pollakis de, kai kathʼ hekastēn, hōs eipein, eisiōn tēn hēmeran, hothen tēn hagian hēmin anakalyptei Triaoa, kai laon kathairōn, ou proskairois rhantismasin, allʼ aïdiois agnismasi. Ti to kalliston Iēsous Stratēgia, kai klērodosia, kai gēs tēs hagias kataschesis ho de, ouk exarchos ? hou stratēgos tōn dia pisteōs sōzomenōns hou klērodotēs tōn diaphorō-,i para Theǭ klērōn kai monōn, has dianemei tois agomenois? hōste kakeinēn dynasthai tēn phōnēn eipein, hoti Schoinea ipepeson moi in tois kratistois kai, hen tais chersi sou hoi ilēroi mou klēroi tōn chamai irchominōn, kai artaxamenōn pollǭ timiōteroi. oG. Kai, ’ina tous kritas paradramōmen, ē tōn iritōn tous eudokimotatous, Samouēl, hen tois ipikaloumenois to onoma hautou, kai Theǭ dotos pro geneseōs, kai meta tēn gennēsin euthys hieōs, kai chriōn basileas kai iereas dia tou keratos. )hytos de, ouk ek brephous theǭ kathierōmenos apo mēeras, kai meta tēs diploïdos epidedomenos tǭ Xēmati, kai blepōn ta apourania, kai christos Ku- ›io› hēn, kai christēs tōn teleioumenōn ek Pneuiatos s Dabid in basileusin aoidimos, hou pollai min storountai kata tōn echthrōn nikai kai tropaia, ē traotēs de to episēmotaton, kai pro tēs basileias hē tēs kinyras dynamis, kai ponērou pneumatos katepądousa, Solomōn platos kardias ę̄tēsato para Theou, kai tetychēken, hri pleiston proelthōn sophias kai theōrias, hōste genesthai tǭn kathʼ heauton hapantōn eudokimōtatos. O de, tou men tǭ praǭ, tou de tę̄ sophią, kata ton emdn logon, oude ē min.rǭ lei.. petai hōste kai basileōn thrasos daimonountōn katamalassein kai mē basilissan notou monon, ē ton deina, kata kleos tēs autou sophias ek tōn peratōn tēs gēs apantąn, alla kai pasi tois perasi tēn ikeinod sophian gnōrizesthai. Kaita hexēs parēsō tou Solomōntos; pasi de dēla, kan hēmeis 0A.. Epainets Ēliou tēn pros tous tyrannous parrhēsian, kai tēn dia pyros harpagēn, Elissaiou te tēn kalēn klēronomian, tēn melōtēn, to Ēliou pneuma synēkolouthēsens Epainei kakeinou tēn en pyri zōēn, tǭ plēthei legō tōn peirasmōn, kai tēn dia pyros sōtērian, kaiontos men, hou katakaiontos di, to peri tēn baton thauma, kaito kalon ex hypsous deros, tēn asarkian, Eō talla, tous drosisthentas en pyri neanias ton en gastri inv/.102): euxamenon prophētēn phygada kai, hōs apo thalamou, tou thēros proelthonta ton en lakkǭ dikaion, leontōn thrasos pedēsanta ē tēn tōn ipta Makkabaiōn athlēsin, syn hierei kai mētri teleiōthentōn en haimati, kai pantoiois basanōn eidesin. Ōn ekeinos zēlōsas tēn karterian, kai tēn doxan ēninkato, OE'. Epi de tēn Nean meteimi Diathēkt,n, koi tois entautha heudokimois ta ekeinou parexetasas, timēo sō ton mathētēn ek tōn didaskalōn. prodromos? Iōannēs, hōs phōnē Logou, kai hōs lychnos PhIōtds, hou ’kai proeskirtēsen en gastri, kai proedramen eis hądou, didi tēs Ērōdou manias parapemphtheis, hina kēryxę̄ kakei ton erchomenon. Kai ei tǭ phainetai tolmēros logos, ekeino proexetazetōiō) tois legomenois, hoti-mē protitheis, mēde heis ison metagōn. 1 O)’ton andra tǭ in gennētois gynaikōn hyper hapantas, ’tautēn poioumai tēn parexetasin alla zēlōtēn apophainōn, kai ti tou charaktēros ekeinou en heautǭ pheronta. Ou gar mikron tois spoudaiois, kai mikra (iiy tōn megistōoi hē ’ mimēsis. 1II gar ouk inargēs tēs ekeinou philosophias eikōn ho fixi-dp? Kai houtos erēmon ǭkēse- kai toutǭ trochinon isthēma eichon hai nyktes, agnooumenon, ouk ipideiknymenon kai-houtos tēn isēn trophēn ēgapēse, Theǭ ka- serto thairōn iauton dia tēs enkrateias kai houtos Christou kērhyx ēxiōthē genesthai, ei kai mē prodromos kai hixeporeueto pros auton, ouch ē perichōros pasa monon, allʼ ēdē kai hē hyperorios o uti houtos mesos tōn dyo Diathēkōn, tēn min katalyōn to gramma, tēs de dēmosieuōn to pneuma, kai poiōn plērōsin tou kryptomenou nomou, tēn tou phainomenou kata- lysin. ysin. ou? heis eudoxiin- epenoēthē. Oion ōchrotēta ,, tēr-- my, -,.-....,-.,, nin....hy ny...- egō, kai geneiada, kai badismatos ēthos, Iiieei to ..,n ē-t--i ---o- i--n-I--snn -innni sthʼ-d ’n teri logon mē procheiron, sennoun te, hōs ta polla, hai eisō synneneukos ' ho tois pollois mē kaloie 1,.- - --ē..-mēnē.,...iii-,s ēlōthen, mēde noēthen, skybrōpotēs Regeneto, .... k --,, t---n --ē--i, qua". Eti de eidos esthētos, kai skimipodos schēma, kai ----,-,,, ē... -.nmēunns..lēmiē,eimi ropos brōseōs, ōn ouden ekeinǭ dia spoudēs ēn, ē - ir’ ""9 ‘-' "'"' "‘""‘.' nʼ* "WVWW In, llʼ haplōs echon, kai sympipton hōs etyche. Kai g n v _.’ nn-I nnGys-isyynn1 VII‘ ‘UVI_‘. ilii ollous an *idois Basileious achri ktou horōmenou, tous , hē.---, ---ō-.--s...,ny n sinyn pers n tais skiais andriantïs o polyguiar sixth, -. i-- --- -_.-_, ēn..- yēp, ti kai to tēs ēchoeis hyszerophōnon. EkeieēUmen gar, m.. -, --n "-— n -y-no..iē-iē. nēn min, kai ta teleutaiai* tēs quivi?“ allʼ oun enargestekrēō-- -.ē t-,.,,,....,. n... inagiyydi“ in hypokrinetai hoi de pleion apechousi tou hadros, i -- n- syn-nyn -"'/_"" ’ny “NF”: hoson plēsiazein epithymousin, Ekeino de ouk eti , _. -.-nē -- ē.. n.. ikron, alla kai megiston heis philotimian eikotōs, i, ē..- G.-,.-.n...ē guiniimiiin eiē-neōs, i tychein ekeinǭ pote plēoiasantsis, ē therapeusein- A. i-it -n-n- ’pʼ-e-s-nytnoï, 'l niis-iiiydin- is, hē ti kata paidian ē spoudēn eirēmenon ē pesa'ypcvov, pherein apomnēmoneuma e24)iʼ;ē“haʼ›stter oun .. i i i i-ēt-ntip-n--t- i-ti “Mr ny* egō pollakis oida kallōpisamenos epei kai ta i _ _---...."----_,.._--. -..y ē-...i hirerga tou andros, tōn ponoumenōn heterois poly i | I I ', i— miōtera kai periphanestera. OĒʼ, Epei de ton dromon telesais, kai tēn pistin GT-. ---pē ē.....,....ēp irēsas, epothei tēn analysinʼkai hotōn ste- ..,. - i-n, ēp- - -..n -.-- inōn eneistēkei kairos, kakeino men ouk fimo," o i ēe,k,.-t, --n-ē-.-- G-. nsē pnoun-sin ‘ s to horos anabēthi, kai teleutch teleuta de, \ 9 I D i - n Li anabaine pros hēmas ' thiymatourgei ti kantauthe ,,|_-, -.G-..n ---G-...nomieri ei Akniiyui hen proeirēmenōn ouk elatton. Nekros gar ōn ēdē i i,i g vv" '~--""0 H'"IIV\ ōn11 eedon, kai apnous, kai to tou biou pleiston keitan 1 m HV, ē... --.-.i Gēnn "natuva causa- loipōs, eʼotonōteros ginetai peri tous exitēreous ē k... - »n logōn tois tixs eupeeixs manus“ nrē- ,,ē o ---..-.ē iii, suumn-aug yynaiiiēusd rē- isi, kai cheirotoniais tōn gnēsiōtatōn autou theri- 1 h_-r-.-.._.‘ ynyn Iēmniyuiuiiōn Hauiyy lei- ytōn, tēn cheira didōsi kai to Pneuma ' hōste mē , --,.,kʼ-t.. -.-min se.....y “nupta ōs-te mē miōthēnai to bēma (heo) tous ekeinou mathētas, kai i n-...ē-ē. mō],nos suum? miyēteis, Iul s hierōsynēs syllēptoras. Tois de hexēs oknei men ,,,, tēn. --., n- -..m nē.-. mou oselthein ho logos, prosbēsetai de homōs, ei , --ē-ē- n..-In,,..ryyniiuieiii chii) oe ymōs, ii i allois mallon hēmōn prepōn o logos. Ou gar echō n i -ē-nnn soi-suiyōn n ēuiuiim U'J gar ichō Kosophein en tǭ pathei, kai ei sphodra philososxein ,ēn -. ur “ww.” pai ii ygyyga phiLysoUein xcutiam, tēs koinēs memnēmenos zēmias, kai tou g. min "mn r'r‘"|t"""‘ easchontos pathous tēn oikoumenēn.
… and the imitation of Christ, who cleansed leprosy not by word but in deed. [64] Against this, what will they say to us, those who accuse him of pride and haughtiness, those bitter judges of such men, who apply to the rule people who are not rules? Is it possible to embrace lepers and humble oneself so far, and yet be haughty towards the healthy? To waste the flesh … [66] … the old works, all that some laboured over in the divine oracles, are silent; the new are on everyone's lips, and he is the best among us in letters who best knows his works, carries them on his tongue and makes them understood to his hearers; for he alone sufficed instead of all for the education of the more earnest. [67] I will say only this of him. When I take up his Hexaemeron and carry it on my tongue, I am with the Creator, I know the principles of creation, and I admire the Creator more than before, using sight alone as my teacher. When I meet his writings of refutation, I see the fire of Sodom, by which wicked and lawless tongues are reduced to ashes, or the tower of Chalane, wickedly built and rightly destroyed. When I read his works on the Spirit, I find the God whom I have, and I speak the truth boldly, mounting on his theology and contemplation. When I read his other expositions, which he unfolds for those of little sight, written threefold on the solid tablets of his heart, I am persuaded not to stop at the letter nor to look only at the things above, but to pass further and go on into depth from depth, calling deep to deep and finding light by light, until I reach the summit. When I occupy myself with his praises of the champions, I despise the body, I am with those who are praised, and I am roused to the contest. When I read his moral and practical discourses, I am cleansed in soul and body, and I become a temple fit to receive God, an instrument struck by the Spirit, a singer of the divine glory and power; by this I am retuned and set in order, and become another man instead of what I was, changed by the divine change. [68] Since I have mentioned theology, and the man's great voice in it especially, I will add this too to what has been said; for it is most useful to the many, so that they may not be harmed by holding a worse opinion of him. My words are directed against the malicious, who help their own evils by the very things with which they insult others. For he, for the sake of right doctrine and of the union and joint Godhead of the Holy Trinity, or whatever more proper and clearer word one should use, would have endured not only to be cast from thrones, which he did not even … [69] That he knew the Spirit to be God more than anyone is clear from the fact that he often proclaimed it publicly when there was occasion, and confessed it eagerly in private to those who asked; but he made it clearer in his words to me, with whom nothing was kept secret when he conversed about these matters. He did not simply declare it, but, what he had seldom done before, he invoked upon himself the most terrible of curses, to fall away from the Spirit himself, if he did not worship the Spirit with the Father and the Son as of the same essence and of equal honour. And if anyone will accept me as his partner in such things, I will disclose something not known to most until now: that when the times pressed hard on us, he took upon himself the reserve, and left to us the freedom of speech, since no one would bring us to trial or expel us from the country, protected as we were by our obscurity; so that from both our gospel might be made strong. And I have recounted these things, not to defend his reputation (for the man is above his accusers, if there are any), but so that people may not take the expressions found in his writings alone as the limit of piety and so have a weaker faith, using his theology, which the times shaped together with the Spirit, as proof of their own malice; but that, examining the sense of what was written and the purpose for which it was written, they may rather be brought to the truth and silence the impious. May his theology be mine, and that of all who are my friends! And so confident am I of the man's purity in this matter that I make this too common to all: may what is mine be reckoned his, and what is his mine, before God and before the fairer-minded among men. For we would not say that the evangelists contradict one another because some were occupied more with Christ's flesh, while others approached his theology, and some began from what is ours, others from what is above us; so they divided the preaching, I think, for the benefit of those who receive it, being so formed by the Spirit within them. [70] … even to the shedding of blood; let us set our own beside them, and from this let us know the man. Adam was counted worthy of God's hand, of the delight of paradise, and of the first legislation; but, if I may say it without blasphemy, out of respect for our forefather, he did not keep the commandment; whereas he both received it and kept it, was not harmed by the tree of knowledge, and, passing the flaming sword, has, I know well, attained paradise. Enos first hoped to call on the Lord; but he both called on him and proclaimed him to others, which is far more honourable than calling on him. Enoch was translated, finding translation as the prize of a small piety (for faith was still in shadows), and escaped the danger of the rest of his life; but his whole life was a translation, tested perfectly in a perfect life. Noah was entrusted with the ark, and with the seeds of a second world committed to a little wood and saved upon the waters; but he escaped a flood of impiety, and made his own city an ark of salvation, sailing lightly over the heretics, from which he called back the whole world. [71] Great was Abraham, patriarch and offerer of a new sacrifice, bringing to the giver the son of the promise, a victim ready and hastening to the slaughter; but neither was his offering small: he offered himself to God, and nothing was given in exchange as of equal value (for what could there be?), so that the fair sacrifice was completed. Isaac was promised even before his birth; but he promised himself, and took Rebecca, I mean the church, not from far but from near, not through a servant's embassy but given and entrusted by God; nor was he outwitted in the preference of his children, but gave each without deception his due, with the judgment of the Spirit. I praise Jacob's ladder, and the pillar he anointed to God, and his wrestling with him, whatever it was (I think a measuring of human littleness against the divine height, and an opposition between them, from which he bears the tokens of defeated nature). I praise too the man's skill and prosperity with his flocks, and the twelve patriarchs born of him, and the distribution of the blessings with a noble prophecy of the future; but I praise also this man's ladder, not only seen but climbed by gradual ascents in virtue; and the pillar which he did not anoint but raised up to God, setting up the deeds of the impious as a public disgrace; and the wrestling in which he wrestled not against God but for God, overthrowing the doctrines of the heretics; and his shepherding, by which he became rich, acquiring more marked sheep than unmarked; and his fine fruitfulness in children born according to God, and the blessing by which he strengthened many. [72] Joseph was a giver of grain, but to Egypt only, and not often, and bodily; but he gave to all, always, and spiritually, which to me is more venerable than that distribution of grain. With Job of Ausitis he was tried and conquered and was proclaimed brilliantly at the end of his contests, shaken by none of the many who shook him, but overthrowing the tempter by a great margin and silencing the folly of his friends, who did not know the mystery of the suffering. “Moses and Aaron among his priests.” Great was Moses, who plagued Egypt, saved a people with many signs and wonders, went within the cloud, and gave the twofold law, the outward law of the letter and the inward law of the Spirit; and Aaron, Moses' brother in body and in spirit, who offered sacrifice and prayer for the people, initiate of the holy and great tabernacle which the Lord pitched, and not man. He was a zealous imitator of both, plaguing, not with bodily but with spiritual and rational scourges, the heretical and Egyptian nation; leading a people of his own, zealous for good works, to the land of promise; writing laws on tablets that were not broken but kept, no longer shadowy but wholly spiritual; entering the Holy of Holies, not once a year but often, almost every day, from which he reveals to us the Holy Trinity; and cleansing the people not with temporary sprinklings but with eternal purifications. What is finest in Joshua? His generalship, his distribution of lots, his taking possession of the holy land. And was not he a leader? Not a general of those saved by faith? Not a distributor of the various lots and dwellings with God, which he divides to those he leads? So that he too can say, “The lines have fallen for me in the best places,” and, “My lots are in your hands,” lots far more precious than those of earth and of measurement. [73] And, to pass over the judges, or the most renowned of the judges, Samuel, among those who call upon his name, was given to God before his birth, consecrated immediately after his birth, and anointed kings and priests from the horn. But was not he consecrated to God from infancy, from his mother, and given to the sanctuary with his cloak, seeing heavenly things, both the Lord's anointed and the anointer of those perfected by the Spirit? David is celebrated among kings, whose many victories and trophies over his enemies are recorded, but whose gentleness is his most distinguished mark, and, before his reign, the power of his lyre, charming away the evil spirit. Solomon asked breadth of heart from God and obtained it, advancing so far in wisdom and contemplation as to become the most renowned of all in his time. But he, in my view, fell not even a little short of the one in gentleness and of the other in wisdom; so that he softened even the boldness of kings possessed by demons; and not only the queen of the south or some other came from the ends of the earth at the fame of his wisdom, but his wisdom became known to all the ends of the earth. The rest of Solomon I will pass over; it is plain to all, even if we keep silent. [74] You praise Elijah's boldness towards tyrants and his rapture through fire, and Elisha's fine inheritance, the sheepskin, which the spirit of Elijah accompanied. Praise also his life in fire, I mean the multitude of his temptations, and his salvation through fire, which burned but did not consume, the wonder of the bush; and the fine fleece from on high, his fleshlessness. I pass over the rest: the youths bedewed in the fire, the fugitive prophet who prayed in the belly and came out of the beast as from a bridal chamber, the righteous man in the den who bound the boldness of lions, or the contest of the seven Maccabees, perfected in blood with their priest and their mother by every kind of torment. Imitating their endurance, he also won their glory. [75] I pass to the New Testament, and, comparing his deeds with those of the renowned there, I will honour the disciple by his teachers. The forerunner John, as voice of the Word and lamp of the Light, before whom he leapt in the womb and whom he preceded into Hades, sent there by Herod's madness, that he might proclaim there too the one who was coming. And if my words seem bold to anyone, let him first consider this: that I make this comparison not putting the man before, nor making him equal to, him who is above all among those born of women, but showing him to be a zealous imitator of John, bearing in himself something of his character. For to imitate the greatest even in small things is no small thing for the earnest. Is not he a clear image of John's philosophy? He too lived in the desert; he too had a rough garment at night, unknown, not displayed; he too loved the same food, cleansing himself for God by self-control; he too was counted worthy to be a herald of Christ, if not his forerunner; and there went out to him not only all the surrounding country but even those beyond its borders; he too stood between the two Testaments, abolishing the letter of the one and publishing the spirit of the other, and making the abolition of the visible law the fulfilment of the hidden one … [77] … were devised for glory: such as his pallor, his beard, his manner of walking, his slowness of speech, his thoughtfulness, mostly turned inward; which in the many, not being well imitated or understood, became gloominess; and besides, the kind of his clothing, the shape of his bed, his way of eating, none of which he cultivated deliberately, but they were simple and as they happened to fall. And you would see many Basils as far as outward appearance goes, statues in the shadows; for it is much even to have the last sound of the echo; for the echo gives only the end of the voice, yet imitates it more clearly, while these are as far from the man as they desire to come near him. But this was no small thing, but rightly the greatest ground for pride: to have once been near him, or to have served him, or to carry away a memento of something said or done by him in jest or in earnest; as I know I have often prided myself, since even the side-works of the man are far more precious and conspicuous than the labours of others. [78] When he had finished his course and kept the faith, he longed for his departure; and the time of the crowns had come. He did not hear, “Go up into the mountain and die there,” but, “Die and come up to us.” Here too he works a wonder no less than those already told. Being already almost dead and breathless, and having lost most of his life, he became stronger in his last words, so as to go out with words of piety; and by ordaining the most genuine of his servants he gives them his hand and the Spirit, so that the sanctuary might not be deprived of his disciples and fellow workers in the priesthood. What follows my discourse shrinks from approaching, yet it will approach, even if the account would befit others rather than us. For I cannot be a philosopher in my grief, however much I wish to be, remembering the common loss and the suffering that has seized the whole world.
Textual problem in this passage: see the notes.
Matt 8:3 (allusion, medium confidence) · Prov 22:20 (allusion, medium confidence) · Gen 19:24 (allusion, medium confidence) · Gen 11:9 (allusion, medium confidence) · Ps 42:7 (41:8 LXX) (quotation, high confidence) · Ps 36:9 (35:10 LXX) (allusion, medium confidence) · 1 Cor 6:19 (allusion, medium confidence) · Gen 2:8 (allusion, medium confidence) · Gen 3:24 (allusion, high confidence) · Gen 4:26 (allusion, high confidence) · Gen 5:24 (allusion, high confidence) · Gen 7:1 (allusion, medium confidence) · Gen 22:9 (allusion, high confidence) · Gen 24:4 (allusion, medium confidence) · Gen 28:12 (allusion, high confidence) · Gen 28:18 (allusion, high confidence) · Gen 32:24 (allusion, high confidence) · Gen 30:43 (allusion, medium confidence) · Gen 41:56 (allusion, high confidence) · Job 1:1 (allusion, high confidence) · Job 42:7 (allusion, medium confidence) · Ps 99:6 (98:6 LXX) (quotation, high confidence) · Heb 8:2 (allusion, high confidence) · Titus 2:14 (allusion, high confidence) · Lev 16:34 (allusion, medium confidence) · John 14:2 (allusion, high confidence) · Ps 16:6 (15:6 LXX) (quotation, high confidence) · Ps 31:15 (30:16 LXX) (quotation, high confidence) · 1 Sam 1:11 (allusion, high confidence) · 1 Sam 16:13 (allusion, high confidence) · 1 Sam 16:23 (allusion, high confidence) · 1 Kgs 4:29 (allusion, high confidence) · 1 Kgs 10:1 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · 2 Kgs 2:13 (allusion, high confidence) · Exod 3:2 (allusion, high confidence) · Judg 6:37 (allusion, medium confidence) · Dan 3:25 (allusion, high confidence) · Jonah 2:1 (allusion, high confidence) · Dan 6:22 (allusion, high confidence) · John 1:23 (allusion, high confidence) · John 5:35 (allusion, high confidence) · Luke 1:41 (allusion, high confidence) · Matt 11:11 (allusion, high confidence) · Matt 3:4 (allusion, high confidence) · Matt 3:5 (allusion, high confidence) · 2 Tim 4:7 (quotation, high confidence) · Deut 32:50 (quotation, high confidence)
Notes and citation
Summary: Gregory praises Basil's writings (the Hexaemeron, the books against Eunomius, On the Holy Spirit, his homilies), defends his reserve in calling the Spirit God, compares him with the great figures of the Old and New Testaments, describes those who imitated his outward manner, and comes to his death.
- This staged passage holds sections 63 (end) to 78 (as NPNF² 7 numbers them; the scan shows garbled numerals), marked [64] to [78]. In two places the scan inserts duplicated pages of Oration 40 (40.17–20 and 40.21–22), removed by logged corrections; with them part of section 64, all of 65, the start of 66, and parts of 68 and 70 are lost (marked …), and a further gap falls between sections 75 and 77, where section 76 (Basil compared with Peter, Paul, the sons of Zebedee and Stephen) is lost. The opening of section 70 (the saints of old, lawgivers, generals, prophets, teachers and martyrs) is also partly lost. Basil's works named: the Hexaemeron, Against Eunomius, On the Holy Spirit. Babel is called Chalane (Gen 10:10 LXX). Gregory's disclosure that Basil, under pressure, used reserve (οἰκονομία) about calling the Spirit God, and swore to him that he held the Spirit to be ὁμοούσιος (“of the same essence”) and equal in honour, is translated exactly. Scripture: Prov 22:20 (LXX); Ps 42:7 (LXX 41:8); Ps 36:9 (LXX 35:10); Gen 2–3; Gen 4:26; Gen 5:24; Gen 6–8; Gen 22; Gen 24; Gen 28:12–18; Gen 32:24–32; Gen 30:37–43; Gen 41; Job 1–2, 42; Ps 99:6 (LXX 98:6); Heb 8:2; Titus 2:14; Lev 16:34; John 14:2; Ps 16:6 (LXX 15:6); Ps 31:15 (LXX 30:16); 1 Sam 1:11, 2:19, 16:13, 16:23; 1 Kgs 3:9–12, 4:29, 10:1; 2 Kgs 2:11–13; Exod 3:2; Judg 6:37; Dan 3; Jonah 2; Dan 6; 2 Macc 6–7 (Eleazar, the seven brothers and their mother); John 1:23, 5:35; Luke 1:41; Matt 11:11; Matt 3:4–5; 2 Tim 4:7; Deut 32:49–50.
Notes on the original text
- Digital text corrected (The scan inserts here a duplicated page of Oration 40 (40.17–20), with notes of the edition; removed.; The scan inserts here a duplicated page of Oration 40 (40.21–22); removed.): (ῥύσεως ασοενεςο ὡς μικροψυχΟς ἠ μήτηρ, καὶ ὀλιγόπιστοςί Ἦ Ἀννα δὲ. καὶ πρὶν fin?) γεννηθῆναι τὸν Σαμουὴλ, καθυπέσχετο τῷ Θεῷ, καὶ γεννηθέντα, ἱερὸν εὐθὺς ποιεῖ, κα). τῇ ίερατικῇ στολῇ συνανέτρεψεν, οὗ τὸ ἀνθρώπινον φοβηθεῖσα, τῷ δὲ Θεῷ πιστεύσασα. Οὐδὲν δεῖ σοι. περιαμμάτων καὶ ἐπᾳσμάτων, οἷς 6 πονηρὸς συνεισέρχεται, κλέπτων εἰς ἑαυτὸν ἀπὸ τοῦ Θεοῦ τὸ σέβας, ἐν τοῖς κουφοτέροις. Δὸς αὐτῷ τὴν Τριάδα, τὸ μέγα καὶ καλὸν φυλακτήριον. ΠΥ. Τί ἔτι; Παρθενίαν deicere; Τῇ καθάρσει σφραγίσθητι ταύτην ποίησαι τοῦ βίου κοινωνὸν, καὶ συνόμιλονί αὔτη-* ῥυθμιζέτω σοι, καὶ βίον, καὶ λόγον, πᾶν μέλος, πᾶν κίνημα, πᾶσαν αἷσθησιν. Τίμησον αὐτὴν, ἵνα σε κοσμήσῃ, ἵνα δῷ τῇ σῇ κεφαλῇ στέφανον χαρίτων, στεφάνῳ δὲ τρυφῆς {impacatis-1135) σου. Δέδεσαι γάμῳ; Καὶ τῇ σφραγῖδι συνδέθητι ταύτην συνοίκισον σεαυτῷ τῆς σωφροσύνης φύλακα · πόσων εὐνούχων οἴει, πόσων θυρωρῶν οὖσαν ἀσφαλεστέραν; Οὔπω σαρκὶ συνεζεύχθης; μὴ φοβηθῇς τὴν τελείωσιν. Καθαρὸς εί, καὶ μετὰ τὸν γάμον · ἐμὸς 6 κίνδυνος, ἐγὼ τούτου συναρμοστὴς, ἐγὼ νυμφοστόλος. Οὐ γὰρ, ἐπεὶ ἡ παρθενία τιμιωτέρα, ὲν τοῖς ἀτίμοις 6 γάμος. Μιμήσομαι Χριστὸν, τὸν καθαρὸν νυμφαγωγὸν, καὶ νυμφίον, ὃς καὶ θαυματουργεῖ γάμῳ, καὶ τιμᾷ συζυγίαν , τῇ παρουσίᾳ. Μόνον ἔστω γάμος καθαρὸς, καὶ πόθοις ῥυπαροῖς ἀνεπίμικτος. Ἓν αἰτῶ μόνον ο λάβε παρὰ τοῦ δώρου τὴν ἀσφάλειαν, καὶ δὸς τῷ δώρῳ τὴν ἁγνείαν κατᾶ καιρὸν, ἕως εὐχῆς πρόκειται προθεσμία, καὶ ἀσχολίας τιμιωτέρα, καὶ ταύτην ἐκ κοινῆς ὁμολογίας κα). συναινέσεως. Οὐ γὰρ νομοθετοῦμεν, ἀλλὰ παραινοῦμεν, καὶ τῶν σῶν τι λαβεῖν ὑπὲρ σοῦ βουλόμεθα, καὶ τῆς κοινῆς ὑμῶν ἀσφαλείας ἕνεκεν. Ἐν κεφαλαίῳ δὲ εἰπεῖν, οὐκ ἐστιν οὐ βίος, οὐκ ἐπιτήδευμα, ᾧ μὴ τοῦτο λυσιτελέστερον. Δέξαι, 6 ὲν ἐξουσίᾳ, τὸν χαλινόν· 6 ἐν δουλείᾳ, τὴν ίσοτιμίαψ 6 ἀθυμῶν, τὴν παραμυθίαν· 6 ὲν εὑ- _ θυμία, τὴν παιδαγωγίαν, 6 πένης, τὸν ἄσυλον πλοῦο τον · 6 εὐπορῶν, τὴν καλὴν ὧν ἔχεις οἰκονομίαν. Μηδὲν σοφίσῃ, μηδὲν τεχνάσῃ κατά τῆς σεαυτοῦ σωτηρίας. Κᾶν γὰρ τοὺς ἄλλους παραλογιζώμεθα, (ἐξ) εὶέιξιθᾷξξςῖρξζμχος ἡ μήτηρ. Plures Regg., μικρόςοε ει μῇττιο. 20) Τῇ. Reg. ph, καὶ τῇ. ἡμᾶς γε αὐτοὺς οὐ δυνησόμεθασ ὼς τό τε καθʼ ἑαυτοῦ παίζειν, λίαν ἐπισφαλὲς καὶ ἀνόητον. 16'. Ἀλλʼ ὲν μέσῳ στρέφῃ, καὶ μολύνῃ τοῖς δη.: μοσίοις ο καὶ δεινὸν,-εῐ σοι δαπανηθήσεσθαι τὸ φιλάν- Optuma; Ἀπλοῦς ό λόγος ο Et μὲν οἷόν τε, φύγεῖἷιῖΓ τῆν ἀγορὰν μετὰ τῆς καλῆς συνοδίας, πτέρυγας ἀεστοῦ σεαυτῷ περιθεὶς, ἢ περιστερᾶς, ἵνʼ οἰκειότερον εἴπω (τί γάρ σοι καὶ Καίσαρι, ἢ τοῖς Καίσαροςς). Ἕως οῦ καταπαύσῃς, οῦ μὴ ἔστιν ἁμαρτία, μηδὲ μελάνωσις, μηδὲ δάκνων ὄφις ἐφʼ ὁδοῦ, κωλύων σου τά κατὰ Θεὸν διαὸήματα. ’Ἅρπασον τὴν σεαυτοῦ ψυχὴν ὲκ τοῦ κόσμου· φύγε Σόδομα · φύγε τὸν ὲμπρησμόν · ὃδευσον ἀμεταστρεπτὶ, μὴ παγῇς λίθος ἁλός θ είς τὸ ὅρος σώζου, μὴ συμπαραληφθῇς. Et δὲ προκατέχη, καὶ δέδεσαι δεσμοῖς ἀναγκαίοις, ἐκεῖνο σεαυτῷ διαλέχθητι, μᾶλλον δὲ σοὶ αὒτὸς διαλεχθήσομαι Κρεῖσσον μὲν καὶ τυχεῖν τοῦ ἀγαθοῦ, καὶ φυλάσσειν τὴν κάθαρσιν· εὶ δὲ ἀμφύτερα μὲν ἐνδέχεται, κρεῖσσόν ποτε μικρὰ μολυνθῆναι τοῖς σοῖς δημοσίοις, ἢ παντάπασιν ἐκπεσεῖν τῆς χάριτοςο ὥσπερ, οἶμαι, κρεῖσσον ἐπιτιμηθῆναί τι παρὰ πατρὸς καὶ δεσπότου, ἢ ἀπωσθῆναι· καὶ μικρὸν αὐγάζεσθαι, ἢ παντελῶς σκοτίζεσθαι. Σωφρόνων δὲ, ὥσπερ τῶν ἀγαθῶν τὰ μείζω καὶ τελεώτερα, οὕτω καὶ τῶν κακῶν αἱρεῖσθαι τὰ ἐλάττω τε καὶ κουφότερα. Διὰ τοῦτο μὴ λίαν φοβηθῇς τὴν κάθαρσιν. Κρίνεται γὰρ ἀεὶ μετὰ τῶν ἐπιτηδευμάτων τὸ κατορθούμενον, παρὰ τοῦ δικαίου καὶ φιλανθρώπου τῶν ἡμετέρων κριτοῦ. Καὶ μικρὸν κατορθώσας πολλάκις ὁ ἐν τῷ μέσῳ, πλέον ἔσχε τοῦ ὲν ἐλευθερία μὴ τὸ πᾶν κατορθώσαντοςʼ ὥσπερ, οἶμαι, παραδοξότερον ὲν πέδαις μικρὰ προὸαίνειν, ἢ τρέχειν μηδενὶ βαρούμενον ο καὶ διὰ βορβόρου μικρά ραντίζεσθαι, ἦ καθαρὸν εἶναι διὰ καθαρᾶς ὁδοῦ φερόμενον. Τεκμήριον δὲ τοῦ λόγου, καὶ Ῥαὰό τὴν πόρνην ἒν ἐδικαίωσε μόνον, ἡ φιλοξενία, τᾶλλα οὐκ ἐπαινουμένην καὶ τὸν τελώνην ἓν ὕψωσεν, ἡ ταπείνωσις, οὐδὲν ἄλλο μαρτυρηθένταο ἴνα σὺ μάθῃς, σεαυτοῦ μὴ ρᾳδίως ἀπογινώσκειν. K'. Ἀλλά τί μοι πλέον, φησι, προκατασχεθέντι διὰ τοῦ βαπτίσματος, καὶ τὺ τερπνὸν τοῦ ζῇν ὲ μαυτῴ διὰ τοῦ τάχους ἀποκλείσαντι, ἐνὸν ἐφεῖναι ταῖς ἡδοναῖς, καὶ τηνικαῦτα τυχεῖν τῆς χάριτος; Ούδὲ γὰρ τοῖς ὲν τῷ ἀμπελῶνι προκεκμηκόσιν ὑπῆρξέ τι → … ; λαμβάνειν τοὺς ἐργάτας. ού διαμαρτόντας τοῦ ἀμπελῶνος ° ὅ σοι παθεῖν, κίνδυνος. Ὥστε ει μὲν ἦν δῆλον, ὅτι τεύξῃ τῆς δωρεᾶς, οὕτω φρονῶν, καὶ 67:0κρατῶν τι κακούργως τῆς ἐργασίας, συγγνωστὸν ἦν σοι πρὸς τοὺς τοιούτους καταφεύγοντι λογισμοὺς, καὶ παρακερδαίνειν τι βουλομένῳ τῆς τοῦ Δεσπότου φιλανθρωπίας· ἵνα μὴ λέγω, ὅτι καὶ αὐτὸ τὸ καμεῖν πλέον, πλείων μισθὸς τῷ μὴ πάντη καπηλικῷ τὴν διάνοιαν. Ei δὲ κίνδυνός σοι, τοῦ ἀμπελῶνος παντελῶς ὲκπεσεῖνδιά τῆς ἐμπορίας, καὶ είς τὸ κειράλαιον ζημιοῖ τὰ μικρὰ παρεκλέγων · φέρε, τοῖς ἐμοῖς πείο σθητι λόγοις · ἀφεὶς τὰς τοιαύτας παρεξηγήσεις καὶ ἀντιθέσεις, ἀσυλλογίστως τῷ δώρῳ πρόσελθε, μὴ προαναρπασθῇς τῶν ἐλπίδων, καὶ κατὰ σεαυτοῦ λάθῃς τὰ τοιαῦτα σοφιζόμενος. KB’. Τί δαί; Οὐχὶ φιλάνθρωπον, φησὶ, τὸ Θεῖονς Καὶ γνωστικὸν γὰρ ἐννοιῶν, δοκιμάζει τε τὴν ἔφεσιν, καὶ ἀντὶ βαπτίσματος, ποιεῖται τὴν ὁρμὴν τοῦ βαπτίσματος. Αἰνίγματι λέγεις ὅμοιον, εί πεφωτισμένος ἐστὶ Θεῴ, διὰ τὸ φιλάνθρωπον, ὁ ἀφῶ. τιστος, ἢ καὶ τῆς βασιλείας τῶν adp-Em ἐντὸς ὁ ταύτης τυχεῖν σπουδάζων, δίχα τοῦ πράττειν τὰ τῆς βασιλείας. Ἐγὼ δὲ, ὡς ἔχω περὶ τούτων, εἰπεῖν θαρῤήσω ο οἶμαι δὲ καὶ τῶν ἄλλων συνθήσεσθαι τοὺς νοῦν ἔχοντας. Τῶν τυχόντων τῆς δωρεᾶς, οἱ μὲν παντελῶς ἦσαν ἀλλότριοι τοῦ Θεοῦ καὶ τῆς σωτηρίας, πᾶν εἶδος κακίας διεξελθόντες, καὶ εἶναι κακοὶ σπουδάζοντες· oi δὲ ἡμιμόχθηροί πως, καί μέσως ἔχοντες ἀρετῆς καὶ κακίας· οἳ τὸ μὲν κακὸν ἔπραξαν, τῷ πραττομένῳ δὲ οὐ συνῄνεσαν, καθάπερ οι πυρέττοντες τῷ ἑαυτῶν ἀρῤωστήματι. Οἱ δὲ καὶ πρὸ τῆς τελειώσεως ἦσαν ὲπαινετοίο οἱ μὲν ὲκ φύσεως, οἱ δὲ κατὰ σπουδὴν προκαθαίροντες ἑαυτοὺς τῷ βαπτίσματιο καὶ μετὰ τὴν τελειότητα πεφήνασι κρείττους καὶ ἀσφαλέστερον τὸ μὲν, ἵνα. τύχωσι τοῦ ἀγαθοῦ, τὸ δὲ, ἵνα φυλάξωσιν. Ἐν τούτοις, βελτίους μὲν τῶν παντάπασι πονηρῶν, οι τῆς κακίας τι ὑφιέμενοι· βελτίους δὲ τῶν μικρόν τι ὑφιεμένων, οἱ σπουδαιότεροι καὶ προσαρώο σαντες ἑαυτοὺς τοῦ βαπτίσματος ο ἔχουσι γάρ τι πλέον, τὴν ἐργασίαν. Οὐ γάρ, ὥσπερ τῶν ἁμαρτημάτων ὲξάλειψιν ἔχει τὸ λουτρὸν, οὕτω καὶ τῶν κατορθωμάτων ἀναίρεσιν. Τούτων δὲ αὐτῶν → … .
Extrabiblical texts: 2 Macc 7:1 (2 Maccabees [in RC, EO canons]; allusion)
Topics: Trinity, Scripture and canon, Church office
Cite (SBL): Gregory of Nazianzus, Or. 43.58 (PG 36:580d–600a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-58/#p-43-58). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
43.59PG 36:600a–604a
’Ἐκειτο μὲν ὁ ἀνὴρ τὰ τελευταῖα πνέων, καὶ _ κν.-νν ν νινυιΓ vv- υυιδθνυκια Ιδνῦωἶ, ΜΠ σὰ τῆς ἄνω χοροστασίαις ἐπιζητούμενος, πρὸς ἢν πη η-.. ΑʼἽππη-...ιη ῠιιιιιιιιυυμινυς, διμυς ην πλείονος ἔβλεπεν · ἐγχεῖτο δὲ περὶ αὐτὸν , η-- \_.,, --..-...ω-ν η ἡ πόλις, τὴν (milli-1v οὗ φέροντες, riui της κ ν, ---η-ν, μιν 5-wayth υυ γιγυνίιις, λιιι της ἠμίας, ὡς τυραννίδος, καταβοῶντες, καὶ τῇς ψυχῆς λαμβανόμενοι, ὡς καθεκτῆς καὶ βιασθῆναι δυναἒένης, χερσὶν, ’ἢ δεήσεσιν. Ἐποίιι γὰρ αὐτοὺς καὶ λαρὲᾷροᾷαέ τὸ πάθος καὶ προσθείναίτι τῆς ἑαυτῶν (ἓθ) ζωῆς Αὲκαστος ἐκείνω εἴπερ οἷόν τε ἦν, πρόθομος ἢν. Ὠς δὲ ἡττήθη-σαν (ἔδει γὰρ αὐτον ὶλεγχθῆναι ἄνθρωπον ὄντα), καὶ Εἷς χεῖράς σον (βο) παραθήσομαι τὸ πνεῦμὴ μου, τελευταῖον εἰπὼν, τοὶς απάνουσιν αὖτὸνᾶγγέλοις οὒκ ἀηδῶς ἀναπἔψυξεν- ἔστιν ἅ παρόντας μυσταγωγήσας, καὶ βελτίοος ποιήσας ταῖς ἔπιαιιήψεσιῖ Τότε δὴ θαῦμα έίνεται τῶν πώποτε γενομένων ὀνομαστό-. Προεκομίζετο μὶν ὃ ἅγιος, χερσὶνΔ ἁγίων bipedμενος· απουδῆ δʼ ἢν δκάστῳ, τῷ μὲν κρασπέδου1 λαβἐαθαι, τῷʼδὲ σκιᾶς) ’τῷ-δέ τοῦ Itpocpdpou' σκίμποδος, ’καὶ ψαῦσαι μόνον (τί γὰμ ἐκείνοο το) σώματος ίερώτερόν τε καί καθαρώτεροη) τῷ δὲ ιτῶν ὰγέντων ἐλθεῖν πλησίον, τῷ δὲ τῆς θέαςίᾶπολαῠσαι μόνης, ὥς τι κάκείνης πεμπούσης ὄφελος, fll'qpetz‘éyopc'tl, στοαὶ, διώροφοι, ταιώρῃοι, τῶν.. ἆιιετνον παραπεμπόντων( προηγοομένων, ἔπομένων, παρεπομένων) ἂλλήλοις ἐπεμβαινόντων μου ῥιάδες γένους παντὸς, καὶ ἡλικίας ἁπάσης, οὗ πρότερον γινωσκόμεναι. νΨαλμῳδίαι θρήνοις θπερνικώμεναι ικαὶ τό φιλόσοφον. τῷ πάθει καταλυόμενον. ἱᾹγὼν δὲ τοτς ἡμετέροις πρὸς τοὺς ἐκτὸς, ”Ελληνας, Ἰοθδαίους, ἐπήλοὲαςοιὲκείνοις πρὸς ἡμᾶς, ὅστις πλέον ἀποκλαυσείμενος, πλείονοέ μετάσχῃ τῆς ὠφελείας. Πέρας τοῦ· λόνγου, καὶ είςήκίνδυνον τελεᾲυτᾷντὸ πάθος (ἕδη) συναπελθουαῶν αὐτῷ ψυχῶν οὒκ ὀλίγων, ἐκ τῆς τοῦ ὠθισμοῦ βίας καὶ συγκλονήσεωςʼ αί καὶ τοῦ τέλους ἐμειιιειρίεγθιιιοναιν ὡς ἐκείνῳ σονέκδημοι, καὶ θύματα ἐπιτάφια, τάχα ἄν τις εἴποι τῶν θερμοτὲρων. Μόλις δὲ τὸ σῶμα διαφυγὸν τοὺς ἀρπάζοντας, καὶ νικῆσαν τοὺς προπομπεύοντας, οὕτω τῷ τάφῳ τῶν πατέρων δίδοται, καὶ προστίθεται τοῖς ἳερεέσιν ὁ ἀρχιερεὺς, τοῖς κήροξιν ἡΔ μεγάλη φωνὴ, καὶ τοὶς. ἒμοτς «fodis. ἕνηχος, ὁ μάρτοςπτοτς μάρτιίσι. Καὶ ’νῦνοῗ ὁ μέν ἐστιν ἐν- οὐρανοῖς, κάκεῖ ὲᾱὲ ὑπὲρ ἡμῶν, ὣς οἶμαι, προοφέρων θυσίας, καῖ τοῦ. λαοῦ προσευχόμενος ’όῦδῖγᾶιρ ἀπολιπὼν huic, παντᾶπασιν ἇπολέλοιπενς Ἦμιθνιὶς δὶ Γέηγιίριοξ καὶ ἡμίτομος, τῆς μεγάλης ἆπεῤῥωγὼς συζυγίας, καί βίον um ὀδυνηρὸν, καὶ οὐκ εὔδρομον, οἷον εἰκὸς τὸν latim κεχωρισμένον, οὖσι οἴδα εἰς ὃ τελευτήσων μετᾶ τὴν habet) παιδαγωγίαν· ᾧ καὶ νῦν ἔτι νοοθετοῡμαι, καὶ σωφρονίζομαι διὰ νυκτερινῶν ὄψεων, εἴποτε τώ δέοντος ἔξω necuim. Καὶ οὖν. ίγὼ μὶν οῧθω θρήνους ἂναμίγνυμιτοϊς binive“, καὶ λογογραφῶ τὴν τοῦ ἀνδρὸς πολιτείαν, καὶ προοίοημι τῷ χρόνῳ κοινὸν ἀρετῆς πίνακα, ul πρόγραμμα σωτήριον πάσαις ταῖς Ἐκκλησίαιῆ ψοχαῐς ἀπάσαις· πρὸς ὅν βὶίποντες, ἀπευὼνοῡμιεν τὸν βίον, ὣς νόμον ἔμψυχον· ὑμῖν δὶ συμεωλεύσαιμʼ ἄν ἄλλο τι, τοῖς τὰ iusim τετελεσμένοις, ἡ πρὸς αὗτδν ἀεὶ βλέπειν, καὶ ὡς δρῶντος καὶ δρωμένῳ, τῷ Ilvatiματι καταρτίζεσθαι.
’Ekeito men ho anēr ta teleutaia pneōn, kai _ kn.-nn n ninuiG vv- yuidthnykia Idnyōi, MP sa tēs anō chorostasiais epizētoumenos, pros ēn pē ē-.. AʼHippē-...iē uiiiiiiiiyyminys, dimys ēn pleionos eblepen ; encheito de peri auton , ē-- \_.,, --..-...ō-n ē hē polis, tēn (milli-1v hou pherontes, riui tēs k n, ---ē-n, min 5-wayth yy gigyniiis, liii tēs ēmias, hōs tyrannidos, kataboōntes, kai tę̄s psychēs lambanomenoi, hōs kathektēs kai biasthēnai dynaeenēs, chersin, ’ē deēsesin. Epoiii gar autous kai lareąroąae to pathos kai prostheinaiti tēs heautōn (heth) zōēs Aekastos ekeinō eiper hoion te ēn, prothomos ēn. Ōs de hēttēthē-san (edei gar auton ilenchthēnai anthrōpon onta), kai Heis cheiras son (bo) parathēsomai to pneumē mou, teleutaion eipōn, tois apanousin autonangelois ouk aēdōs anapepsyxen- estin ha parontas mystagōgēsas, kai beltioos poiēsas tais epiaiiēpsesii Tote dē thauma einetai tōn pōpote genomenōn onomasto-. Proekomizeto min ho hagios, chersinD hagiōn bipedmenos; apoudē dʼ ēn dkastǭ, tǭ men kraspedou1 labeathai, tǭʼde skias) ’tǭ-de tou Itpocpdpou' skimpodos, ’kai psausai monon (ti gam ekeinoo to) sōmatos ierōteron te kai katharōteroē) tǭ de itōn agentōn elthein plēsion, tǭ de tēs theasiapolausai monēs, hōs ti kakeinēs pempousēs ophelos, fll'qpetz‘eyopc'tl, stoai, diōrophoi, taiōrę̄oi, tōn.. aiietnon parapempontōn( proēgoomenōn, epomenōn, parepomenōn) allēlois epembainontōn mou rhiades genous pantos, kai hēlikias hapasēs, hou proteron ginōskomenai. nPsalmǭdiai thrēnois thpernikōmenai ikai to philosophon. tǭ pathei katalyomenon. hiAgōn de tots hēmeterois pros tous ektos, ”Ellēnas, Iothdaious, epēloeasoiekeinois pros hēmas, hostis pleon apoklauseimenos, pleionoe metaschę̄ tēs ōpheleias. Peras tou; longou, kai eisēkindynon teleąutąnto pathos (hedē) synapelthouaōn autǭ psychōn ouk oligōn, ek tēs tou ōthismou bias kai synklonēseōsʼ ai kai tou telous emeiiieiriegthiiionain hōs ekeinǭ sonekdēmoi, kai thymata epitaphia, tacha an tis eipoi tōn thermoterōn. Molis de to sōma diaphygon tous arpazontas, kai nikēsan tous propompeuontas, houtō tǭ taphǭ tōn paterōn didotai, kai prostithetai tois hiereesin ho archiereus, tois kēroxin hēD megalē phōnē, kai tois. emots «fodis. henēchos, ho martosptots martiisi. Kai ’nynoï ho men estin en- ouranois, kakei eae hyper hēmōn, hōs oimai, proopherōn thysias, kai tou. laou proseuchomenos ’oudigair apolipōn huic, pantapasin hapoleloipens Ēmithniis di Geēgiiriox kai hēmitomos, tēs megalēs aperrhōgōs syzygias, kai bion um odynēron, kai ouk eudromon, hoion eikos ton latim kechōrismenon, ousi oida eis ho teleutēsōn meta tēn habet) paidagōgian; hǭ kai nyn eti noothetoumai, kai sōphronizomai dia nykterinōn opseōn, eipote tō deontos exō necuim. Kai oun. igō min oÿthō thrēnous anamignymitoïs binive“, kai logographō tēn tou andros politeian, kai prooioēmi tǭ chronǭ koinon aretēs pinaka, ul programma sōtērion pasais tais Ekklēsiaiē psochais apasais; pros hon biipontes, apeuōnoumien ton bion, hōs nomon empsychon; hymin di symeōleusaimʼ an allo ti, tois ta iusim tetelesmenois, hē pros hautdn aei blepein, kai hōs drōntos kai drōmenǭ, tǭ Ilvatimati katartizesthai.
He lay drawing his last breath, sought by the choir above, towards which he had long been gazing; and the city poured around him, unable to bear the loss, crying out against his departure as against tyranny, and laying hold of his soul as though it could be held fast and forced to stay by hands or prayers. For grief made them almost mad, and each would gladly have added something of his own life to his, if that had been possible. But when they were defeated (for he had to be shown to be a man), and having said at the last, “Into your hands I commit my spirit,” he gladly breathed his last into the hands of the angels who took him up, having first given instruction in the mysteries to those present and made them better by his last charges. Then took place a wonder, the most famous of all that have ever been. [80] The saint was carried out, lifted up by the hands of saints; and each was eager, one to take hold of the fringe, another of the shadow, another of the bier on which he was carried, only to touch it (for what was holier or purer than that body?), another to come near those who carried it, another to enjoy only the sight of him, as though that too brought some benefit. Marketplaces, porticoes, houses of two and three storeys were filled with people escorting him, going before, following, beside him, treading on one another, myriads of every race and every age, never known before. Psalmody was overcome by lamentations, and philosophy dissolved by grief. Our people contended with those outside, Greeks, Jews, strangers, and they with us, as to who should weep more and so share more in the benefit. To end the story: the grief ended even in danger, not a few souls departing with him from the violence of the crush and the jostling, who were even called blessed for their end, as his fellow travellers and, as one of the more ardent might say, sacrifices at his funeral. With difficulty the body escaped those who would seize it and outstripped those who escorted it, and so it was given to the tomb of his fathers; and the high priest was added to the priests, the great voice, still sounding in my ears, to the heralds, the martyr to the martyrs. And now he is in heaven, and there, I think, he offers sacrifices for us and prays for the people; for though he has left us, he has not left us altogether. But I, Gregory, half dead and cut in two, torn from our great union, leading a painful and not easy life, as is to be expected of one separated from him, do not know where I shall end, deprived of his guidance; by which even now I am admonished and corrected through visions of the night, whenever I stray from duty. And now I mingle laments with praises, and write the account of the man's life, and set it forth for all time as a common picture of virtue and a saving programme for all the churches and all souls, looking to which we may direct our life as by a living law. To you who have been initiated into his teaching I would give no other counsel than always to look to him, and, as though he saw you and you were seen by him, to be perfected by the Spirit.
Ps 31:5 (30:6 LXX) (quotation, high confidence) · Luke 23:46 (quotation, high confidence) · Matt 9:20 (allusion, medium confidence) · Acts 5:15 (allusion, medium confidence)
Notes and citation
Summary: Gregory describes Basil's death, with his last words from the Psalm, his vast funeral attended by Christians, pagans and Jews, his burial among the martyrs, and his intercession in heaven; he offers his life as a living law.
- This staged passage holds sections 79–80 (as NPNF² 7 numbers them), marked [80] where the scan shows a garbled numeral. Basil died on 1 January 379 (traditional date). Ps 31:5 (LXX 30:6) and Luke 23:46; Matt 9:20 and Acts 5:15 (fringe and shadow). Gregory's belief that Basil intercedes for the people in heaven is translated as written. Several words are garbled in the scan and read by sense.
Notes on the original text
- Digital text corrected (Garbled section numeral (80) inside the hyphenated word.): ὀνομαστό- II'. Προεκομίζετο → ὀνομαστό-. Προεκομίζετο.
Topics: Prayer
Cite (SBL): Gregory of Nazianzus, Or. 43.59 (PG 36:600a–604a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-58/#p-43-59). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.
43.60PG 36:604b–605d
Δεῦρο δὴ περιστάντες με πᾶς δ huius" χορὸς, ὅσοι τοῦ βήματος, χαὶ ὅσοι τῶν κάτω· ὅσοι τῶν ἡμετέρων, καὶ ὅσοι τῶν ἰξωθεν τὴν εὐφημίαν μοι συνεργάζεσθι, ἄλλος ἄλλο τι τῶν ἰκιίνου καλῶν διηγοδμενοι καὶ ζητοῦντις οἱ τῶν θρόνων, τὸν νομοθέτην oi τῆς πολιτείας, τὸν πολιστήνο οὶ τοῦ δήμου, τὴν ώταξίαν· οὶ περὶ λόγους, τδν παιδευτὴν αἱ παρθένοι, τὸν νυμφαγωγόψ αἱ ὑπὸ ζυγὸν, τὸν σωφρονιπήν· οἱ τῆς ἐρημίας, τὸν πτιρωτήν· oi τῆς ὶπιμιξίας, τὸν δικαστήν oi τῆς ἁπλότητος, τὸν ὁδηγόν· οὶ τῆς θεωρίας, τὸν Θιαλόγον· οἱ ὲν εὖθυμίᾳ, τδν χαλινόνο oi ἐν συμφοραῖς, τὴν παράκλησιν τὴν βακτηρίαν, ἡ πολιά· τὴν παιδαγωγιαν,ἡ νεότης· ἡ πενία, τὸν ποριστήνο ἣ εὒπορίας τὸν οἰκονόμον. Audiui μοι καὶ χῆραι τὸν προστάτην ἐπαινέσεσθαιο καὶ ὀρφανοὶ, τὸ, πατέρα· καὶ πτωχοὶ, τὸν φιλόπτωχον· χαὶ τὸν φιλόξενον, οἱ ξένοι· καὶ ἀδελφοὶ, τὸν φιλὰδελφονοἱ νοσοῦντες, τὸν ἰατρὸν, ἢν βούλει νὸσον καὶ ἰατρείαν. οἱ ὑγιαίνοντες, τὸν φύλακα τῆς ὑγείας· oi παντες, τὸν πὰν-τα πᾶσι γενόμενον, ’ἱνα ngam τοὺς πὰντας ἢ πλείονας, Ἠιιίίῗῗαῦτὰ σοι παρʼ ἡμῶν, ὦ Βασίλειε,τῆς ἡλίστης σοί ποτε γλώττης, καὶ ὂμοτίμου, καὶ ἥλικος Ei μὲν τῆς ἀξίας ιγγὸς, σὴ τοῦτο χὰρις· σοι γὰρ Θαῤῥῶν, τὸν περὶ σοῦ λόγον ἰνιστησὰμην. Εἰ δὲ πόῥρω καὶ παρὰ πολῦ τῆς ἑλπίδος, τί χρὴ παθεῖν. υκαι τήρει eum- ei.ξῷ σεῖο ποθεν imula": νους ; Πλὴν καὶ θεῷ φίλον τὸ κατὰ δύναμιν. Σὺ δὲ ἡμᾶς ιποπτεόοις ἄνωθεν, ὧ Otia καὶιερὰ κεφαλὴ, καί τὸν δεδομένων ἡμῖν παρᾶ θεοῦ“ σκόλοπα τῆς σαρκὸς, τὴν ἡμετέραν παιδαγωγίαν, ἢ στήσαις ταῖς σεαυτοῦ πρεσβείαις, ἢ πείσαις καρτερῶς φέρειν· καὶ τὸν πάντα βίον ἡμῖν διιξάγοις πρὸς τὶ λυσιτελέστατον. Ei δέ μετασταίημεν, δέξαιο κάκεῖθεν ἡμᾶς ταῖς σεαυτοῦ σκηναῖς, ὡς ἄν ἀλλήλοις οιιεἒ In ed, et in no_n_nn_|lis codd” ξετριιχιίὶμίνος. συζῶντας, καὶ συνεποπτιύοντις τὴν ἁγίαν καὶ μακε ρίαν Τρίάδα, καθαρώτερόν τι καὶ italu-Superi, ἶ νῦν μετρίως δεδὲγίιεθαέὰς ἰμφάσεις, ἒνταῦοά eratin μιν τῆς ἱφὲσεωςί καὶ ταύτην-λάβοιμεν, ὧν πεπολε μήκαμιν καὶ πεπὸλεμήμιθα, τὴν ἀντίδοσιν, Σ‹ μὲν οὖν οὗτος παρʼ ἡμῶν ὅ λόγὸξ· ἡμᾶς δὲ τίς tum victus μετᾶ σὶῗλῑὸν βίον ἀπολέίποντας ; εἰ κε τι παράσχωμεν ἐπαίνου τοῖς λόγοις ἄξιον( ἂν Χρι στῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾦ ἡ δόξα εἷς τοὺ αῐῶνας. ’Δμήν.
Deuro dē peristantes me pas d huius" choros, hosoi tou bēmatos, chai hosoi tōn katō; hosoi tōn hēmeterōn, kai hosoi tōn ixōthen tēn euphēmian moi synergazesthi, allos allo ti tōn ikiinou kalōn diēgodmenoi kai zētountis hoi tōn thronōn, ton nomothetēn oi tēs politeias, ton polistēno oi tou dēmou, tēn ōtaxian; oi peri logous, tdn paideutēn hai parthenoi, ton nymphagōgops hai hypo zygon, ton sōphronipēn; hoi tēs erēmias, ton ptirōtēn; oi tēs ipimixias, ton dikastēn oi tēs haplotētos, ton hodēgon; oi tēs theōrias, ton Thialogon; hoi en euthymią, tdn chalinono oi en symphorais, tēn paraklēsin tēn baktērian, hē polia; tēn paidagōgian,hē neotēs; hē penia, ton poristēno hē euporias ton oikonomon. Audiui moi kai chērai ton prostatēn epainesesthaio kai orphanoi, to, patera; kai ptōchoi, ton philoptōchon; chai ton philoxenon, hoi xenoi; kai adelphoi, ton philadelphonoi nosountes, ton iatron, ēn boulei noson kai iatreian. hoi hygiainontes, ton phylaka tēs hygeias; oi pantes, ton pan-ta pasi genomenon, ’hina ngam tous pantas ē pleionas, Ēiiiiïïauta soi parʼ hēmōn, ō Basileie,tēs hēlistēs soi pote glōttēs, kai omotimou, kai hēlikos Ei men tēs axias ingos, sē touto charis; soi gar Tharrhōn, ton peri sou logon inistēsamēn. Ei de porhrō kai para poly tēs helpidos, ti chrē pathein. ykai tērei eum- ei.xǭ seio pothen imula": nous ? Plēn kai theǭ philon to kata dynamin. Sy de hēmas ipopteoois anōthen, hō Otia kaiiera kephalē, kai ton dedomenōn hēmin para theou“ skolopa tēs sarkos, tēn hēmeteran paidagōgian, ē stēsais tais seautou presbeiais, ē peisais karterōs pherein; kai ton panta bion hēmin diixagois pros ti lysitelestaton. Ei de metastaiēmen, dexaio kakeithen hēmas tais seautou skēnais, hōs an allēlois oiiee In ed, et in no_n_nn_|lis codd” xetriichiiiminos. syzōntas, kai synepoptiyontis tēn hagian kai make rian Triada, katharōteron ti kai italu-Superi, i nyn metriōs dedegiiethaeas imphaseis, entauoa eratin min tēs hipheseōsi kai tautēn-laboimen, hōn pepole mēkamin kai pepolemēmitha, tēn antidosin, S‹ men oun houtos parʼ hēmōn ho logox; hēmas de tis tum victus meta siïlion bion apoleipontas ? ei ke ti paraschōmen epainou tois logois axion( an Chri stǭ Iēsou tǭ Kyriǭ hēmōn, ǭ hē doxa heis tou aiōnas. ’Dmēn.
Come, then, stand round me, all his choir, those of the sanctuary and those below, ours and those from outside, and join with me in the praise, each telling of one or another of his virtues and seeking him: those who sit on thrones, their lawgiver; those in public life, their statesman; the people, their good order; men of letters, their teacher; virgins, their bride-leader; the married, their teacher of self-control; hermits, the one who gave them wings; those in the communities, their judge; the simple, their guide; the contemplatives, their theologian; the cheerful, their bridle; those in misfortune, their consolation; grey hairs, their staff; youth, its discipline; poverty, its provider; wealth, its steward. Widows too, I think, will praise their protector; orphans, their father; the poor, their lover of the poor; strangers, their host; brothers, their brother-lover; the sick, their physician, whatever the disease and the cure; the healthy, the guardian of their health; and all, the one who became all things to all, that he might gain all, or most. [82] These things, Basil, are offered to you from us, from a tongue once most dear to you, equal in honour and in age. If they come near your worth, the grace is yours; for it was in reliance on you that I undertook this discourse about you. If they fall far short of hope, what else could one expect from one worn out by age and disease and longing for you? Yet what is offered according to one's strength is dear to God. May you look upon us from above, O divine and sacred head, and either stop by your intercessions the thorn in the flesh given us by God for our discipline, or persuade us to bear it bravely; and may you direct our whole life to what is most profitable. And if we depart, may you receive us there too into your tabernacles, so that, living together and contemplating together more purely and perfectly the holy and blessed Trinity, of which we have now received glimpses in measure, we may there reach the end of our desire, and receive this as the reward of the wars we have waged and suffered. Such, then, is this discourse from us to you; but who will praise us, when we leave this life after you, if we provide anything worthy of praise, in Christ Jesus our Lord, to whom be the glory for ever. Amen.
1 Cor 9:22 (quotation, high confidence) · 2 Cor 12:7 (allusion, high confidence) · Luke 16:9 (allusion, high confidence) · 1 Cor 13:12 (allusion, medium confidence)
Notes and citation
Summary: Gregory calls every class of Basil's people to join his praise, offers the oration to Basil, and asks his intercession and to be received with him into the contemplation of the Trinity.
- This staged passage holds sections 81–82 (as NPNF² 7 numbers them), marked [82]. 1 Cor 9:22; 2 Cor 12:7; Luke 16:9; 1 Cor 13:12. The appeal to Basil's intercession is translated as written. The edition's notes at the end of the scan are removed by a logged correction.
Notes on the original text
- Digital text corrected (The edition's notes leaked into the text.): ῌεπολεμήμιθα. goisl. 1, πολεμήμιθᾳ. Α 110 Βθτιιειι. ι → .
Cite (SBL): Gregory of Nazianzus, Or. 43.60 (PG 36:604b–605d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nazianzen-orationes/43-58/#p-43-60). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 35–36 scan text; orations in NPNF² 7 compared in full afterwards; the others re-read against the Greek.