On the Lord's Prayer 1179–1193
Greek text: PG 44.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1179
1179PG 44:1180a–1180d
φύσιν πρὸς τὸ θειότερον, καὶ θεοὺς γίνεσθαι τοὺς τῷ Θεῷ προσιόντας νομοθετῶνς Τί δουλοπρεπῶς. φησιν, ὲν φόβῳ κατεπτηχὼς, καὶ τῷ συνειδότι τῷ ἑαυτοῦ μαστιζόμενος προσέρχῃ Θεῷ; Τί ἀποκλείεις σεαυτῷ τὴν παρρησίαν, τὴν τῇ ἐλευθερίᾳ τῆς ψυχῆς ἐνυπάρχουσαν, τὴν ἐξ ἀρχῆς συνουσιωμένην τῇ φύσει; Τί κολακεύεις ὲν ῥήμασι τὸν ἀθώπευτον; Τί προσάγεις τοὺς θεραπευτικούς τε καὶ θωπευτικοῦς λόγους τῷ πρὸς τὰ ἔργα βλέποντι ; Ἔξεστί σοι πᾶν ὅτι πέρ ἐστιν ὲκ Θεοῦ χρηστὸν, κατʼ ἐξουσίαν ἔχειν ὲλευθεριάζοντι τῷ φρονήματι ο αὒτδς γενοῦ σεαυτῷ ’δικαστής · δὸς σεαυτῷ τὴν σώζουσαν ψῆφον · ἀφεθῇναί σοι ζητεῖς παρά τοῦ Θεοῦ τά ὀφλήματας σὺ ἄφες. καὶ ὁΘεδς ὲψήφισεν. Ἥ γὰρ ὑπὲρ τοῦ ὁμοφύλου κρίσις, σὺ κύριος, ἴση γίνεται ψῆφος 9 οἶα δʼ ἂν ᾖ σεαυτοῦ γνῷς, ταῦτά σοι διὰ τῆς θείας κρίσεως ὲπεκυρώθη. Ἀλλά πῶς ἄν τις πρὸς ἀξίαν τὸ μεγαλοφυὲς τῆς θείας φωνῆς ὲκκαλύῷειεκ ’Υπερὸαίνει τὴν ἐκ τῶν λόγων ἑρμηνείαν τὸ ὄνομα· Ἀφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀρεία λουσιν ἡμῖν. Ἃ γάρ ἐπέρχεταί μοι περὶ τούτου. νοεῖν, τολμηρὸν μέν ἐστι καὶ τῷ νῷ λαβεῖν, τολμηο ρὸν δὲ καὶ λόγῳ διακαλύψαι τὸ νόημα. Τί γάρ ἐστι τὸ λεγόμενον ; Ὠσπερ ὀ Θεὸς πρόκειται τοῖς τὸ ἀγαο om κατορθοῦσιν είς μίμησιν, καθὼς εἶπεν ὁ ’Λπόστολος Μιμηταί μου γίνεσθε, καθὼς κάγὼ Χρι· στοῦ· οὕτως τὸ ἔμπαλιν τὴν σὴν διάθεσιν ὑπόδειγμα τῷ Θεῷ πρὸς τὸ ἀγαθὸν γενέσθαι βούλεται, ἀντιμεθε ίσταται τρόπον τινὰ ή τάξις, ὥστε τολμῆσαι, καθάπερ ὲν ἡμῖν τὸ ἀγαθὸν ἐπιτελεῖται τῇ πρὸς τὸ Θείον μιμήσει, οὕτως ἐλπίσαι μιμεῖσθαι τὸν Θεὸν τὰ ἡμέτερα, ὅταν τι τῶν ἀγαθῶν κατορθώσωμεν, ἵνα εἴπῃς καὶ σὺ τῷ Θεῷ, ὅτι "0 ἐγὼ πεποίηκα, ποίησον ο μίμησαι τὸν δοῦλόν σου, ό Κύριος, τον πτωχὸν καὶ πένητα, ὁ τοῦ παντὸς βασιλεύειν, ἀφῆκα τά ὀφειλήματα, μηδὲ σὺ ἀπώσῃ τὸν ἱκετεύοντα ο φαιρ δρὲν ἀπέπεμψα τὸν ἐμὸν ὀφειλέτην, τοιοῦτος καὶ ὁ σὸς γενέσθω · μὴ ποιήσῃς τὸν σὺν χρεώστην τοῦ ἐμοῦ σκυθρωπότερονι ἴσως οἱ δύο τοῖς ἀπαιτοῦσιν εὐχαριρ στείτωσαν ' ἴση παρʼ ἀμφοτέρων κυρωθήτω τοῖς συναλλάκταις ἡ ἄφεσις, τῷ ἐμῷ καὶ τῷ σῷ. '0 ἐμὸς ὀφειλέτης ὁ δεῖνα, ὁ σὸς δε ἐγώ· ἣν ἔσχον ἐπὶ τούτου γνώμην ἐγὼ, αὕτη παρὰ σοι κρατησάτω ἔλυσα. λῦσονο ἀφῆκα, ἄφες ° πολὺν ἐπεδειξάμην ἐγὼ τῷ ὁμοφύλῳ τὸν ἔλεον ο μίμησαι τὴν τοῦ δούλου σου φιλανθρωπίαν,ὁ Κύριος. Ἀλλά βαρύτερά μου τὰ είς σὲ πλημμελήματα τῶν είς ἐμὲ παρὰ τούτου γεγενηο μένων ° φημὶ κάγὼ, καὶ τοῦτο λόγισαι ὅσον ὑπερέχεις ὲν παντὶ ἀγαθῷ ’ δίκαιος γὰρ εἱ τῇ ὑπερβολῇ τῆς σῆς δυνάμεως ἀναλογοῦντα ἡμῖν τοῖς ἡμαρτηκόσι τὸν ἔλεον δωρεῖσθαι · ὀλίγην τὴν φιλανθρωπίαν ἐπεδειξάμην ἐγώ · οὐ γάρ ἐχώρει τὸ πλέον ἡφύσις·
physin pros to theioteron, kai theous ginesthai tous tǭ Theǭ prosiontas nomothetōns Ti douloprepōs. phēsin, en phobǭ kateptēchōs, kai tǭ syneidoti tǭ heautou mastizomenos proserchę̄ Theǭ? Ti apokleieis seautǭ tēn parrēsian, tēn tę̄ eleutherią tēs psychēs enyparchousan, tēn ex archēs synousiōmenēn tę̄ physei? Ti kolakeueis en rhēmasi ton athōpeuton? Ti prosageis tous therapeutikous te kai thōpeutikous logous tǭ pros ta erga bleponti ? Exesti soi pan hoti per estin ek Theou chrēston, katʼ exousian echein eleutheriazonti tǭ phronēmati o autds genou seautǭ ’dikastēs ; dos seautǭ tēn sōzousan psēphon ; aphethę̄nai soi zēteis para tou Theou ta ophlēmatas sy aphes. kai hoTheds epsēphisen. Hē gar hyper tou homophylou krisis, sy kyrios, isē ginetai psēphos 9 oia dʼ an ę̄ seautou gnǭs, tauta soi dia tēs theias kriseōs epekyrōthē. Alla pōs an tis pros axian to megalophyes tēs theias phōnēs ekkalyǭeiek ’Yperoainei tēn ek tōn logōn hermēneian to onoma; Aphes hēmin ta opheilēmata hēmōn, hōs kai hēmeis aphēkamen tois oreia lousin hēmin. Ha gar eperchetai moi peri toutou. noein, tolmēron men esti kai tǭ nǭ labein, tolmēo ron de kai logǭ diakalypsai to noēma. Ti gar esti to legomenon ? Ōsper o Theos prokeitai tois to agao om katorthousin eis mimēsin, kathōs eipen ho ’Lpostolos Mimētai mou ginesthe, kathōs kagō Chri; stou; houtōs to empalin tēn sēn diathesin hypodeigma tǭ Theǭ pros to agathon genesthai bouletai, antimethe istatai tropon tina ē taxis, hōste tolmēsai, kathaper en hēmin to agathon epiteleitai tę̄ pros to Theion mimēsei, houtōs elpisai mimeisthai ton Theon ta hēmetera, hotan ti tōn agathōn katorthōsōmen, hina eipę̄s kai sy tǭ Theǭ, hoti "0 egō pepoiēka, poiēson o mimēsai ton doulon sou, o Kyrios, ton ptōchon kai penēta, ho tou pantos basileuein, aphēka ta opheilēmata, mēde sy apōsę̄ ton hiketeuonta o phair dren apepempsa ton emon opheiletēn, toioutos kai ho sos genesthō ; mē poiēsę̄s ton syn chreōstēn tou emou skythrōpoteroni isōs hoi dyo tois apaitousin eucharir steitōsan ' isē parʼ amphoterōn kyrōthētō tois synallaktais hē aphesis, tǭ emǭ kai tǭ sǭ. '0 emos opheiletēs ho deina, ho sos de egō; hēn eschon epi toutou gnōmēn egō, hautē para soi kratēsatō elysa. lysono aphēka, aphes ° polyn epedeixamēn egō tǭ homophylǭ ton eleon o mimēsai tēn tou doulou sou philanthrōpian,ho Kyrios. Alla barytera mou ta eis se plēmmelēmata tōn eis eme para toutou gegenēo menōn ° phēmi kagō, kai touto logisai hoson hyperecheis en panti agathǭ ’ dikaios gar hei tę̄ hyperbolę̄ tēs sēs dynameōs analogounta hēmin tois hēmartēkosi ton eleon dōreisthai ; oligēn tēn philanthrōpian epedeixamēn egō ; ou gar echōrei to pleon hēphysis;
nature into something more divine, and laying down that those who approach God should become gods? “Why,” he says, “do you approach God like a slave, cowering in fear and scourged by your own conscience? Why do you shut yourself out of the boldness that belongs to the freedom of the soul, which was part of our nature from the beginning? Why do you flatter with words the One who cannot be flattered? Why bring servile and flattering speeches to the One who looks to deeds? You may have whatever good comes from God by your own authority, with a free mind. Become your own judge; give yourself the saving verdict. Do you seek to have your debts forgiven by God? Forgive, and God has given his vote. For the judgment about your fellow, in which you are master, becomes an equal verdict; whatever you decide about yourself has been ratified for you by the divine judgment.” But how could anyone worthily unveil the greatness of the divine voice? The word goes beyond interpretation in words: “Forgive us our debts, as we also have forgiven our debtors.” What occurs to me to think about this is bold even to grasp with the mind, and bold to unveil in words. For what is being said? As God is set before those who achieve the good as a model to imitate, as the Apostle said, “Be imitators of me, as I am of Christ,” so, conversely, he wants your disposition to become an example for God in doing good. The order is in a way reversed, so that we dare to hope that, as the good is accomplished in us by imitating the Divine, so God imitates what is ours when we achieve some good, so that you too may say to God: “What I have done, do. Imitate your servant, Lord — the poor and needy one, you who reign over all. I have forgiven debts; do not you reject your suppliant. I sent my debtor away cheerful; let yours be so too. Do not make your debtor gloomier than mine; let both alike give thanks to their creditors; let equal forgiveness be confirmed by both of us for those in our debt, mine and yours. So-and-so is my debtor, and I am yours. The judgment I made about him, let it prevail with you. I have released; release. I have forgiven; forgive. I have shown great mercy to my fellow; imitate the love of your servant, Lord. But my offences against you are heavier than those he committed against me — I say so too; but consider this also, how far you surpass me in every good. It is just that you should bestow on us sinners a mercy proportioned to the excess of your power. I have shown little love, for my nature could hold no more;
Matt 6:12 (quotation, high confidence) · 1 Cor 11:1 (quotation, high confidence) · Matt 6:14–15 (allusion, medium confidence) · Ps 86:1 (85:1 LXX) (allusion, low confidence)
Notes and citation
Summary: The petition gives the one who prays boldness and makes him his own judge: if we forgive, God has already forgiven; daringly, Gregory says the order is reversed, and we may ask God to imitate our forgiveness, in proportion to his greater power.
- “Forgive us our debts, as we also have forgiven our debtors”: Matt 6:12. “Be imitators of me, as I am of Christ”: 1 Cor 11:1. The poor and needy: Ps 86:1 (LXX 85:1).
- Gregory’s daring idea that God “imitates” the forgiving human being is presented by him as bold; translated as written.
Notes on the original text
- Digital text corrected (OCR debris (Latin letters) for θεοὺς): Osci; γίνεσθαι → θεοὺς γίνεσθαι.
Topics: Prayer
Cite (SBL): Gregory of Nyssa, Or. dom. 1179 (PG 44:1180a–1180d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1179). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1181
1181PG 44:1181a–1181c
σὺ δὲ ὅσον ἐθέλεις, ού κωλύει τὴν μεγαλοδωρεὸω ἡ δύναμις. Ἀλλὰ φιλανθρωπότερον τὴν προκειμένην τῆς προσευχῆς ῥῆσιν κατανοήσωμεν, εἰ γένοιτό τις καὶ ἡμῖν διά τῆς τοῦ νοήματος θεωρίας πρὸς τὸν ὑψηλὸν βίον χειραγωγία. Ἐξετάσωμεν τοίνυν ποῖα μέν ἐστιν οἷς ὑπόχρεως ἡ ἀνθρωπίνη φύσις ’ ποῖα δὲ πάλιν ἐκεῖνα, ὧν ἡμεῖς ὲσμεν τῆς ἀφέσεως κύριοι. Ἐκ γὰρ τοῦ ταῦτα γνῶναι, γένοιτʼ ἂν ἡμῖν τῆς ὑπερβολῆς τῶν θείων ἀγαθῶν μετρία τις κατανόησις. Οὐκοῦν ἐντεῦθεν ποιησώμεθα τῶν ἀνθρωπίνων πρὸς τὸν Θεὸν πλημμελημάτων τὴν ἀπαρίθμησιν. Πρώτην ὤφλησεν τῷ Θεῷ τιμωρίαν 6 ἄνθρωπος, ὅτι ἀπέστησεν ἑαυτὸν τοῦ ποιήσαντος, καὶ πρὸς τὸν ἐναντίον ἀπηυτομόλησεν, δραπέτης τοῦ κατά φύσιν δεσπότου καὶ ἀποστάτης γενόμενος · δεύτερον ὅτι τὴν πονη ράν τῆς ἁμαρτίας δουλείαν, ἀντὶ τῆς αὐτεξουσίου ἑλευθερίας ἠλλάξατο, καὶ προετίμησε τοῦ συνεῖναι Θεῷ, τὸ τυραννεῖσθαι παρά τῆς καταφθειρούσης δυνάμεως. Ἀλλά καὶ τὸ μὴ πρὸς τὸ κάλλος τοῦ πεποιηκότος βλέπειν, πρὸς δὲ τὸ αἶσχος τῆς ἁμαρτίας ν ἐπιστρέψαι τὸ πρόσωπον, τινος ἂν δεύτερον τῶν κακῶν κριθείη; Ἣ τε τῶν θείων ἀγαθῶν ὑπεροψία, καὶ τῶν τοῦ πονηροῦ δελεασμάτων προτίμησις, είς ποῖον μέρος τιμωρίας ταχθείη; Ὅ τε τῆς εἰκόνος ' ἀφανισμὸς, καὶ ἡ λύμη τοῦ θείου χαρακτῆρος, τοῦ παρὰ τὴν πρώτην κτίσιν ἐν ἡμῖν μορφωθέντος, καὶ ἠ τῆς δραχμῆς ἀπώλεια, καὶ ἡ τῆς τραπέζης τοῦ πατρὸς ἀναχώρησις, καὶ ἡ πρὸς τὸν δυσώδη τῶν χοίρων βίον οἰκείωσις, καὶ ἡ τοῦ τιμίου πλούτου διαφθορά, καὶ ὅσα τοιαῦτα διά τε τῆς Γραφῆς. καὶ τῶν λογισμῶν ίδεῖν ἔστι πλημμελήματα, τίς ἂν ἐξ-” αριθμήσαιτο λόγος ; Ἐπειδὴ τοίνυν ὲν τοιούτοις ὑπόδικόν ἐστι πρὸς τιμωρίας ἔκτισιν τὸ ἀνθρώπινον τῷ θεῷ, διά τοῦτό μοι δοκεῖ παιδεύειν ἡμᾶς τῇ διδασκαλία τῆς προσευχῆς 6 λόγος, μηδαμῶς έν τῇ πρὸς Θεὸν ἐντεύξει, ὡς ἐπὶ καθαρῴ τῷ συνειδότι παρρησιάζεσθαι, κᾶν ὅτι μάλιστα τῶν ἀνθρωπίνων πλημμελημάτων κεχωρισμένος τις Ἴσως γάρ τις κατά τὸν νεανίαν ἐκεῖνον τὸν πολυκτήμονα ταῖς ἐντολαῖς τὴν ζωὴν ἑαυτοῦ παιδαγωγήσας, ἔχει τὸ τοιοῦτον ἐπὶ τοῦ ίδίου καυχήσασθαι βίου, καὶ εἰπεῖν τῷ Θεῷ, ὅτι Ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου, καὶ ὑπηλειφέναι αὐτῷ, διὰ τὸ μηδὲν εἰς τὰς ἐντολὰς πλημμελῆσαι, μὴ λίαν ἁρμόζειν τὴν ὑπὲρ τῶν ὀφλημάτων παραίτησιν, ῶς μόνοις τοῖς, ἐξημαρτηκόσιν ἀρμόζουσαν. Καί φησι τῷ μολυνθέντι διὰ πορνείας τὴν τοιαύτην πρέπειν φωνὴν, ἢ τῷ διὰ πλεονεξίας είδωλολατρήσαντι, ἀναγκαίαν τὴν αἴτησιν τῆς συγγνώμης εἶναι, καὶ παντὶ ὅλως τῷ διά τινος πλημμελείας τὸ συνειδὸς τῆς ψυχῆς καταστίξαντι, καλὸν καὶ ἁρμόδιον εῐναι τὸ καταφυγεῖν πρὸς ἔλεον. Εἰ δὲ Ἠλίας ἐκεῖνος ὸ πολὺς εῖη, ἢ 6 ὲν πνεύματι καὶ δυνάμει ῖίίλίου δ μὲν ὲν γεννητοῖς γυναικῶν,ἢ Πέτρος, ἢ Παῦλος, ἢ Ἰωάννης, ἦ τις ἀλλος τῶν πρὸς τὸ κρεῖτέ
sy de hoson etheleis, ou kōlyei tēn megalodōreoō hē dynamis. Alla philanthrōpoteron tēn prokeimenēn tēs proseuchēs rhēsin katanoēsōmen, ei genoito tis kai hēmin dia tēs tou noēmatos theōrias pros ton hypsēlon bion cheiragōgia. Exetasōmen toinyn poia men estin hois hypochreōs hē anthrōpinē physis ’ poia de palin ekeina, hōn hēmeis esmen tēs apheseōs kyrioi. Ek gar tou tauta gnōnai, genoitʼ an hēmin tēs hyperbolēs tōn theiōn agathōn metria tis katanoēsis. Oukoun enteuthen poiēsōmetha tōn anthrōpinōn pros ton Theon plēmmelēmatōn tēn aparithmēsin. Prōtēn ōphlēsen tǭ Theǭ timōrian 6 anthrōpos, hoti apestēsen heauton tou poiēsantos, kai pros ton enantion apēutomolēsen, drapetēs tou kata physin despotou kai apostatēs genomenos ; deuteron hoti tēn ponē ran tēs hamartias douleian, anti tēs autexousiou heleutherias ēllaxato, kai proetimēse tou syneinai Theǭ, to tyranneisthai para tēs kataphtheirousēs dynameōs. Alla kai to mē pros to kallos tou pepoiēkotos blepein, pros de to aischos tēs hamartias n epistrepsai to prosōpon, tinos an deuteron tōn kakōn kritheiē? Hē te tōn theiōn agathōn hyperopsia, kai tōn tou ponērou deleasmatōn protimēsis, eis poion meros timōrias tachtheiē? Ho te tēs eikonos ' aphanismos, kai hē lymē tou theiou charaktēros, tou para tēn prōtēn ktisin en hēmin morphōthentos, kai ē tēs drachmēs apōleia, kai hē tēs trapezēs tou patros anachōrēsis, kai hē pros ton dysōdē tōn choirōn bion oikeiōsis, kai hē tou timiou ploutou diaphthora, kai hosa toiauta dia te tēs Graphēs. kai tōn logismōn idein esti plēmmelēmata, tis an ex-” arithmēsaito logos ? Epeidē toinyn en toioutois hypodikon esti pros timōrias ektisin to anthrōpinon tǭ theǭ, dia touto moi dokei paideuein hēmas tę̄ didaskalia tēs proseuchēs 6 logos, mēdamōs en tę̄ pros Theon enteuxei, hōs epi katharǭ tǭ syneidoti parrēsiazesthai, kan hoti malista tōn anthrōpinōn plēmmelēmatōn kechōrismenos tis Isōs gar tis kata ton neanian ekeinon ton polyktēmona tais entolais tēn zōēn heautou paidagōgēsas, echei to toiouton epi tou idiou kauchēsasthai biou, kai eipein tǭ Theǭ, hoti Tauta panta ephylaxamēn ek neotētos mou, kai hypēleiphenai autǭ, dia to mēden eis tas entolas plēmmelēsai, mē lian harmozein tēn hyper tōn ophlēmatōn paraitēsin, ōs monois tois, exēmartēkosin armozousan. Kai phēsi tǭ molynthenti dia porneias tēn toiautēn prepein phōnēn, ē tǭ dia pleonexias eidōlolatrēsanti, anankaian tēn aitēsin tēs syngnōmēs einai, kai panti holōs tǭ dia tinos plēmmeleias to syneidos tēs psychēs katastixanti, kalon kai harmodion einai to kataphygein pros eleon. Ei de Ēlias ekeinos o polys eiē, ē 6 en pneumati kai dynamei iiiliou d men en gennētois gynaikōn,ē Petros, ē Paulos, ē Iōannēs, ē tis allos tōn pros to kreite
but you may show as much as you wish, for your power does not limit your generosity.” But let us consider the saying of the prayer before us with more care, in case the contemplation of its meaning may also guide us toward the lofty life. Let us examine, then, what the things are for which human nature is liable, and what again are those whose forgiveness lies in our power. For from knowing these we may gain some modest understanding of the surpassing greatness of the divine goods. Let us begin, then, by counting the offences of human beings against God. First, the human being owed God punishment because he removed himself from his Maker and deserted to the opposite side, becoming a runaway and a rebel against his natural Master. Second, because he exchanged his freedom of self-determination for the evil slavery of sin, and preferred being tyrannized by the corrupting power to being with God. And not to look to the beauty of the Maker but to turn one’s face to the shame of sin — what evil could be judged second to that? The contempt for divine goods and the preference for the enticements of the evil one — in what degree of punishment would they be ranked? The obliteration of the image and the ruin of the divine character formed in us at the first creation, the loss of the drachma, the departure from the father’s table, the familiarity with the foul-smelling life of the swine, the squandering of the precious wealth, and all such offences as can be seen through Scripture and through reasoning — what word could count them? Since, then, humanity is liable to God for paying the penalty for such things, the Word seems to me to teach us by the instruction of the prayer never to be bold in our approach to God as though our conscience were clean, even if one is as far removed as possible from human offences. For perhaps someone, like that young man with many possessions, has trained his life by the commandments and can boast of his own life and say to God, “All these I have kept from my youth,” and may suppose that, because he has offended in nothing against the commandments, the plea for the remission of debts does not quite fit him, since it fits only those who have sinned. He says that such a word befits one defiled by sexual immorality, or that for one who has committed idolatry through greed the request for pardon is necessary, and that it is right and fitting for everyone at all who has stained the conscience of his soul by some offence to take refuge in mercy. But if one were that great Elijah, or the one who came in the spirit and power of Elijah, the greatest among those born of women, or Peter, or Paul, or John, or any other of those attested as better
Matt 6:12 (allusion, high confidence) · Luke 15:8–10 (allusion, high confidence) · Luke 15:13–16 (allusion, high confidence) · Matt 19:20 (quotation, high confidence) · Col 3:5 (allusion, medium confidence) · Luke 1:17 (allusion, high confidence) · Matt 11:11 (allusion, high confidence)
Notes and citation
Summary: Gregory lists humanity’s debts to God — desertion from its Maker, slavery to sin, the ruin of the divine image, the prodigal’s squandering — so that no one should pray as though his conscience were clean; he raises the question how the blameless can ask for forgiveness.
- The lost drachma: Luke 15:8–10. The prodigal: Luke 15:13–16. “All these I have kept from my youth”: Matt 19:20; Mark 10:20. Greed as idolatry: Col 3:5. “In the spirit and power of Elijah”: Luke 1:17; the greatest among those born of women: Matt 11:11.
Topics: Prayer
Cite (SBL): Gregory of Nyssa, Or. dom. 1181 (PG 44:1181a–1181c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1181). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1183
1183PG 44:1184a–1184d
ιεκι :ov μεμαρτυρημένων ὑπὸ τῆς θεὲας Γραῖδῆςο εἰς τί χρήσαιτο τῇ τοιαύτῃ φωνῇ, τῇ παραιτουμένῃ αὖ· 1 τὸν ἀπὸ τῶν όφλημάτωνς ᾯ τι οὐδὲν ἑξ ἁμαρτίαι, ὄφλημα; Ὠς ἂν μή τις πρὸς τά τοιαῦτα βλέπων ἁπαυθαδιάζοιτο κατὰ τὸν Φαρισαῖον ἐκεῖνον, τὸν οὐδʼ ὃ τι ἦν κατὰ τὴν φύσιν ἐπιγινώσκοντα, εἰ γὰρ ἑτνώκει ὅτι ἄνθρωπος ἦν, πάντως ἂν τὸ μὴ καθαρεύειν ἀπὸ ῥύπου-τὴν φύσιν παρὰ τῆς ἁγίας ἐδιδάχθη Γραφῖκ, ἦ amst- Μηὸεμιᾶς ἡμέρας ζῇν δυνατὸν εἶναι δίκα κηλῖδος ἐπʼ ἀνθρώπῳ εὑρεῖν. Ὠς ἂν οὖν μηδὲν τοιοῦτον περὶ τὴν ψυχὴν τοῦ διὰ προσευχῆς τῷ θεῷ προσιόντος ἐγγένοιτο, μὴ πρὸς τά κατορθώματα. βλέπειν ὁ λόγος παρεγγυᾷ, ἀλλʼ ἐπαναλαμὸάνειν τὴν μνήμην τῶν κοινῶν τῆς ἀνθρωπίνης φύσεως ὀφληο μάτων, ὧν πάντως τις καὶ αὐτὸς μετέχει, τὸ μέρος συμμετέχων τῆς φύσεως καὶ παρακαλεῖν τόν xpeτὴν ἀμνηστίαν τῶν πλημμελημάτων χαρίσασθαι. Ὠς γὰρ ζῶντος ὲν ἡμῖν τοῦ Ἀδὰμ πάντες oi καθʼ ικαι στον ἄνθρωποι ἓως τοὺς δερματίνους τούτους χιτῶνας περὶ τὴν ἑαυτῶν βλέπωμεν φύσιν, καὶ τὰ πρόσκαιρα φύλλα τῆς ὑλικῆς ταύτης ζωῆς, άπερ ’τῶιι ίδίων τε καὶ λαμπρῶν ἐνδυμάτων γυμνωθέντες. κακῶς ἑαυτοῖς συνερράψαμεν, τρυφὰς καὶ δόξας, καὶ τὰς ἐφημέρους τιμὰς, καὶ τὰς ὠκυμόρους τῆς ααρι κὸς πληροφορίας, ἀντὶ τῶν θείων περισοὶῶν μετενδυσάμενοι · καὶ μέχρις ἂν τὸν τῆς σαρκώσεως βλέπωμεν τόπον, ὲν ᾧ κατεδικάσθημεν παροικεῖν ο tntδᾶν πρὸς ἀνατολὴν ἑαυτοὺς τρέφωμεν · οὐχ ὡς μόνον ἐκεῖ τοῦ Θεοῦ θεωρουμένου ὁ γὰρ πανταχοῦ ῶν κατʼ οὐδὲν μέρος ἰδιαζόντως καταλαμβάνεται · αὐτὸς γὰρ περιέχει τὸ πᾶν ’ ἀλλʼ ὡς ὲν ἀνατολαῖς τῆς πρώτης ἡμῖν πατρίδος οὔσης · λέγω δὲ τῆς ’ἐν παραδείσῳ διαγωγῆς. ἦς ἐκπεπτώκαμεν* Ἐςεύτεςυσενό θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς · ὃταν τοίνυν πρὸς τὰς ἀνατολὰς βλέπωμεν, καὶ τῆς ἐκπτώσεως τῶν φωτεινῶν τε καὶ ἀνατολικῶν τῆς μακαριότητος τό· πων, τῇ διανοίᾳ τὴν μνήμην λάβωμεν, εἰκότως τὴν τοιαύτην ερωνὴν προσβαλλόμεθα, οἱ ὑπὸ τῆς πονηρᾶς τοῦ βίου συκῆς σκιαζόμενοι, oi ἐξ ὁςρθαλμῶν τοῦ Θεοῦ ῥιφέντες, οἱ πρὸς τὸν ὅφιν αὐτομολήσαντες, ἐσθίοντα καὶ είς γῆν ἰλυσπώμενον, καὶ ἐπὶ τὸ στῆθος καὶ τὴν κοιλίαν ἑαυτοῦ πορευόμενον, καὶ ἡμῖν τὰ ἶσα ποιεῖν συμβουλεύοντα, περὶ τὴν miqu ἁπόλαυσιν ἔχειν, καὶ τοῖς χαμαιζήλοις καὶ χαμερπέσιτ τὴν καρδίαν ἑαυτῶν ἐπισύρειν νοήμασι. καὶ ἐπὶ κοιλίαν πορεύεσθαι. τουτέστι, περὶ τὸν ἀπολαυστικὸν ἀσχολεῖσθαι βίον· ἐν τούτοις οὖν ὄντες κατᾶ τὸν ἄσωτον ἐκεῖνον, μετὰ τὴν μακρὰν ταλαιπωρίαν ἢν τοὺς χοίρους ποιμαίνων ὑπέμεινεν, ἐπειδάν είς ἑαυτοὺς ἐπανέλθωμεν ὥσπερ κάκεῖνος, καὶ τοῦ ούρανίου Πατρὸς ἔννοιαν λάβωμεν, καλῶς κεχρήμεθα ταῖς τοιαύταις φωναῖς, ὅτι ’Ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν · ὥστε κάν Μωῦσῆς τις, καὶ Σαμουὴλ, κᾶν ἕτερός τις τῶν διʼ ἀρετῆς ἐξεχόντων, οὐδὲν ἦττον ἁρμόζουσαν ἡγεῖται ταύτην, καθὰ ἄνθρωπός ἔστιν, ἑαυτῷ τὴν φωνὴν, ό κοινωνῶν τῆς φύς-τως τοῦ Ἀδὰμ, κοινωνῶν δὲ καὶ τῆς ἐκπτώσεως.
ieki :ov memartyrēmenōn hypo tēs theeas Graidēso eis ti chrēsaito tę̄ toiautę̄ phōnę̄, tę̄ paraitoumenę̄ au; 1 ton apo tōn ophlēmatōns Hǭ ti ouden hex hamartiai, ophlēma? Ōs an mē tis pros ta toiauta blepōn hapauthadiazoito kata ton Pharisaion ekeinon, ton oudʼ ho ti ēn kata tēn physin epiginōskonta, ei gar hetnōkei hoti anthrōpos ēn, pantōs an to mē kathareuein apo rhypou-tēn physin para tēs hagias edidachthē Graphik, ē amst- Mēoemias hēmeras zę̄n dynaton einai dika kēlidos epʼ anthrōpǭ heurein. Ōs an oun mēden toiouton peri tēn psychēn tou dia proseuchēs tǭ theǭ prosiontos engenoito, mē pros ta katorthōmata. blepein ho logos parengyą, allʼ epanalamoanein tēn mnēmēn tōn koinōn tēs anthrōpinēs physeōs ophlēo matōn, hōn pantōs tis kai autos metechei, to meros symmetechōn tēs physeōs kai parakalein ton xpetēn amnēstian tōn plēmmelēmatōn charisasthai. Ōs gar zōntos en hēmin tou Adam pantes oi kathʼ ikai ston anthrōpoi heōs tous dermatinous toutous chitōnas peri tēn heautōn blepōmen physin, kai ta proskaira phylla tēs hylikēs tautēs zōēs, aper ’tōii idiōn te kai lamprōn endymatōn gymnōthentes. kakōs heautois synerrapsamen, tryphas kai doxas, kai tas ephēmerous timas, kai tas ōkymorous tēs aari kos plērophorias, anti tōn theiōn perisoiōn metendysamenoi ; kai mechris an ton tēs sarkōseōs blepōmen topon, en hǭ katedikasthēmen paroikein o tntdan pros anatolēn heautous trephōmen ; ouch hōs monon ekei tou Theou theōroumenou ho gar pantachou ōn katʼ ouden meros idiazontōs katalambanetai ; autos gar periechei to pan ’ allʼ hōs en anatolais tēs prōtēs hēmin patridos ousēs ; legō de tēs ’en paradeisǭ diagōgēs. ēs ekpeptōkamen* Eseutesyseno theos paradeison en Edem kata anatolas ; hotan toinyn pros tas anatolas blepōmen, kai tēs ekptōseōs tōn phōteinōn te kai anatolikōn tēs makariotētos to; pōn, tę̄ dianoią tēn mnēmēn labōmen, eikotōs tēn toiautēn erōnēn prosballometha, hoi hypo tēs ponēras tou biou sykēs skiazomenoi, oi ex hosrthalmōn tou Theou rhiphentes, hoi pros ton hophin automolēsantes, esthionta kai eis gēn ilyspōmenon, kai epi to stēthos kai tēn koilian heautou poreuomenon, kai hēmin ta isa poiein symbouleuonta, peri tēn miqu hapolausin echein, kai tois chamaizēlois kai chamerpesit tēn kardian heautōn episyrein noēmasi. kai epi koilian poreuesthai. toutesti, peri ton apolaustikon ascholeisthai bion; en toutois oun ontes kata ton asōton ekeinon, meta tēn makran talaipōrian ēn tous choirous poimainōn hypemeinen, epeidan eis heautous epanelthōmen hōsper kakeinos, kai tou ouraniou Patros ennoian labōmen, kalōs kechrēmetha tais toiautais phōnais, hoti ’Aphes hēmin ta opheilēmata hēmōn ; hōste kan Mōysēs tis, kai Samouēl, kan heteros tis tōn diʼ aretēs exechontōn, ouden ētton harmozousan hēgeitai tautēn, katha anthrōpos estin, heautǭ tēn phōnēn, o koinōnōn tēs phys-tōs tou Adam, koinōnōn de kai tēs ekptōseōs.
by divine Scripture — what use would he have for such a word, which asks for release from debts, when he has no debt from sin? So that no one, looking to such things, may grow arrogant like that Pharisee, who did not even recognize what he was by nature — for if he had known that he was a man, he would surely have been taught by holy Scripture that our nature is not pure of filth, since it says that one cannot find a human being living even one day without stain — so that nothing of this kind may arise in the soul of one who approaches God in prayer, the Word bids us not to look to our achievements, but to recall the memory of the debts common to human nature, in which everyone certainly shares himself, since he shares in the nature, and to beseech the Judge to grant an amnesty for our offences. As long as Adam lives in us, in all human beings individually; as long as we see these garments of skin about our nature, and the passing leaves of this material life, which, stripped of our own bright garments, we wrongly sewed together for ourselves — luxuries and glories, passing honours and short-lived satisfactions of the flesh, put on instead of the divine robes; and as long as we look at the place of our condemnation, where we were sentenced to live as strangers — whenever we turn toward the east (not as though God were seen only there, for he who is everywhere is not grasped in any particular part, since he contains the universe, but because our first fatherland is in the east, I mean the life in paradise from which we fell: “God planted a paradise in Eden toward the east”) — when, then, we look toward the east and call to mind our fall from the bright, eastern places of blessedness, we rightly use such a word. We are shaded by the evil fig tree of this life; we have been cast out from God’s sight; we deserted to the serpent, which eats earth and crawls on the ground, going on its breast and belly, and counsels us to do the same: to have our concern with earthly enjoyment, to drag our hearts after lowly and creeping thoughts, and to go on the belly, that is, to be occupied with the life of enjoyment. Being in this state, then, like that prodigal after the long misery he endured feeding the swine, when we come to ourselves as he did and take thought of the heavenly Father, we rightly use such words: “Forgive us our debts.” So even a Moses or a Samuel, or anyone else eminent in virtue, regards this word as no less fitting for himself, insofar as he is a human being, sharing in the nature of Adam and sharing also in the fall.
Luke 18:11–12 (allusion, high confidence) · Job 14:4–5 (allusion, high confidence) · Gen 3:21 (allusion, high confidence) · Gen 3:7 (allusion, high confidence) · Gen 2:8 (quotation, high confidence) · Gen 3:14 (allusion, high confidence) · Luke 15:17 (allusion, high confidence) · Matt 6:12 (quotation, high confidence)
Notes and citation
Summary: Even the saints must pray for forgiveness, as sharers in Adam’s nature and fall; praying toward the east recalls the lost paradise, and like the prodigal we confess our condition, clothed in garments of skin and fig leaves instead of the divine robe.
- The Pharisee: Luke 18:11–12. No one pure of filth even if his life be one day: Job 14:4–5 (LXX). Garments of skin: Gen 3:21. Fig leaves: Gen 3:7. “God planted a paradise in Eden toward the east”: Gen 2:8. The serpent on its belly eating earth: Gen 3:14. The prodigal comes to himself: Luke 15:17.
- Gregory refers to the custom of praying facing east.
Notes on the original text
- Digital text corrected (OCR debris (Latin letters) for αὐτὸς): enim; γὰρ → αὐτὸς γὰρ.
Topics: Prayer
Cite (SBL): Gregory of Nyssa, Or. dom. 1183 (PG 44:1184a–1184d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1183). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-gregory-nyssa-oratio-dominica-1183) · Report an error
Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1185
1185PG 44:1185a–1185d
Ἐπειδὴ γὰρ, καθώς φησιν ό Ἀπόστολος, ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, εἶναι προσήκει τῷ Ἀδὰμ ἐπὶ τῇ μετανοίᾳ πρέπουσαν φωνὴν πάντων τῶν ἐκείνῳ συντεθνηκότων, ὼς ἂν τῆς ἀμνηστίας ἡμῖν τῶν πλημμελημάτων δοθείσης, χάριτι πάλιν ὑπὸ τοῦ Κυρίου σωθείημεν, καθώς φησιν ό Ἀπόστολος. Ἀλλὰ ταῦτα μὲν εἴρηται, ὡς ἄν τις τὸν κοινότερον ἐπισκοπῶν λόγον, τὸ προκείμενον θεωρήσειεν. Ei δέ τις τὴν ἀληθῆ τοῦ ῥήματος ζητοίη διάνοιαν· οὐκ οἶμαι χρείαν ἐφʼ ἡμῖν εἶναι, πρὸς τὸ κοινὸν τῆς φύσεως ἀναφέρειν τὴν ἔννοιαν - ἱκανὴ γὰρ ἡ συνείςεησις ὲκ τῶν ἑκάστῳ βεβιωμένων ἀναγκαίαν ποιήσασθαι τοῦ ὲλέου τὴν αἴτησιν. Πολυειδῶς γὰρ κατά τὸν βίον τοῦτον τῆς ζωῆς ἡμῖν ἐνεργουμένης τῆς μὲν κατά ψυχὴν καὶ διάνοιαν, τῆς δὲ κατὰ τάς αἰσθήσεις τοῦ σώματος · δύσκολον, ἢ καὶ παντάπασιν ἀμήχανον εἶναι, μὴ ἑνί τινι πρὸς ἁμαρτίαν πάθει συνενεχθῆναι, οἷόν τι λέγω· Τῆς ἀπολαυστικῆς ταύτης τῆς κατά τὸ σῶμα ζωῆς ἑπιμεριζομένης ἡμῶν ταῖς αίσθήσεσι, τῆς δὲ κατὰ ψυχὴν, ἐν τῇ τῆς διανοίας ὁρμῇ θεωρουμένης, καὶ ἐν τῇ κινήσει τῆς προαιρέσεως· τίς οὗτος ὑψηλός τε καὶ μεγαλοφυὴς τῷ φρονήματι, ὡς διʼ ἀμφοτέρων ἔξω γενέσθαι τοῦ κατὰ κακίαν μολύσματος; Τίς κατὰ τὸν ὀφθαλμὸν ἀναμάρτητος ; Τίς κατὰ τὴν ἀκοὴν ἀνυπεύθυνος; Τίς τῆς βοσκηματώδους ταύτης κατὰ τὸν λαιμὸν ἡδονῆς ἀλλότριος; Τίς τῇ ἁφῇ τῆς κατὰ τὴν ἁμαρτίαν λασῆς καθαρεύει; Τίς οὐκ οἶδεν τὸ αἴνιγμα τῆς Γρας φῆς λεγούσης · Διὰ τῶν θυρίδων εἰσεληλυθέναι τὸν θάνατον; Τὰς γὰρ αἰσθήσεις, διʼ ὧν ἐκπίπτουσα ἡ ψυχὴ πρὸς τὰ ἔξωθεν πράγματα τῶν κατά γνώμην ἀντιλαμβάνεται, θυρίδας ἠ Γ ραφὴ προσηγόρευσεν, ἃς ὁδοποιεῖν τῷ θανάτῳ τὴν εἴσοδον ὁ Λόγος φησί. Τῷ δντι γὰρ πολλῶν θανάτων εἴσοδος γίνεται πολλάκις ὁ ὀφθαλμὸς, ὁ θυμούμενον βλέπων, καὶ πρὸς τδ ἴσον πάθος ἀντεγειρόμενοςʼ ἢ εὐημεροῦντα παρʼ ἀξίαν, καὶ εἰς φθόνον φλεγόμενος · ἢ ὐπερηφανούμενον, καὶ πρὸς μῖσος ἑκπίπτωνʼἧ τινα εὐχροοῦσαν ὓλην, ἦ ἐπὶ μορφῆς εὐφυεστέραν διάπλασιν, καὶ ὅλος πρὸς τὴν τοῦ ἀρέσαντος ἐπιθυμίαν κατολισθαίνων. Οὕτως ἀνοίγει τῷ θανάτῳ τὰς θυρίδας τὸ οὖς, διʼ ὧν ἀκούει, πολλά πάθη ἐπὶ τὴν ψυχὴν παραδέχεται, φόβον, λύπην, θυμὸν, ἡδονὴν, ἐπιθυμίαν, διάίχυσιν γέλωτος, καὶ τὰ τοιαῦτα. Ἦ δὲ κατὰ τὴν γεῦσιν ἀπόλαυσις, μήτηρ, ὡς ἂν εἴποι τις, τῶν καθʼ ἕκαστόν ἔστι κακῶν · τίς γὰρ οὐκ οἶδεν, ὃτι ῥίζα σχεδόν ἐστι τῶν περὶ τὸν βίον πλημμελημάτων, ή περὶ τὸν λαιμὸν ἀσχολία; Ταύτης γὰρ ἐξήρτηται ή τρυφὴν ἡ μέθη, ἡ γαστριμαργία, ή περ) τὴν δίαιταν ἀσωτία, ἡ πληθώρα, ὁ κόρος, ὀ κῶμος, ἡ κτηνώδης καὶ ἄλογος περὶ τά πάθη τῆς ἀτιμίας καταφορὰ. Ὁμοίως ἡ κατά τὴς) ἁφὴν αἴσθησις, πάντων ἔσχατον τῶν ἁμαρτανομένων ἐστί · πάντα γὰρ ὅσα τῷ σώματι παρὰ τῶν φιληδόνων ἐπιτηδεύεται, τῆς ἀντιλήψεως τῆς ἀπτικῆς ἐστιν ἀρρωστήματα, ὧν τὰ καθʼ ἕκαστον διηγεῖσθαι μακρὸν ἂν εἴηʼ καὶ οὐδὲ πρέπον ἅμα τοῖς σεμνοτέροις τῶν λόγων παραμιγνύειν, ὅσα τῆς ἁφῆς ἐστι κατηγορήματα.
Epeidē gar, kathōs phēsin o Apostolos, en tǭ Adam pantes apothnēskomen, einai prosēkei tǭ Adam epi tę̄ metanoią prepousan phōnēn pantōn tōn ekeinǭ syntethnēkotōn, ōs an tēs amnēstias hēmin tōn plēmmelēmatōn dotheisēs, chariti palin hypo tou Kyriou sōtheiēmen, kathōs phēsin o Apostolos. Alla tauta men eirētai, hōs an tis ton koinoteron episkopōn logon, to prokeimenon theōrēseien. Ei de tis tēn alēthē tou rhēmatos zētoiē dianoian; ouk oimai chreian ephʼ hēmin einai, pros to koinon tēs physeōs anapherein tēn ennoian - hikanē gar hē syneiseēsis ek tōn hekastǭ bebiōmenōn anankaian poiēsasthai tou eleou tēn aitēsin. Polyeidōs gar kata ton bion touton tēs zōēs hēmin energoumenēs tēs men kata psychēn kai dianoian, tēs de kata tas aisthēseis tou sōmatos ; dyskolon, ē kai pantapasin amēchanon einai, mē heni tini pros hamartian pathei synenechthēnai, hoion ti legō; Tēs apolaustikēs tautēs tēs kata to sōma zōēs hepimerizomenēs hēmōn tais aisthēsesi, tēs de kata psychēn, en tę̄ tēs dianoias hormę̄ theōroumenēs, kai en tę̄ kinēsei tēs proaireseōs; tis houtos hypsēlos te kai megalophyēs tǭ phronēmati, hōs diʼ amphoterōn exō genesthai tou kata kakian molysmatos? Tis kata ton ophthalmon anamartētos ? Tis kata tēn akoēn anypeuthynos? Tis tēs boskēmatōdous tautēs kata ton laimon hēdonēs allotrios? Tis tę̄ haphę̄ tēs kata tēn hamartian lasēs kathareuei? Tis ouk oiden to ainigma tēs Gras phēs legousēs ; Dia tōn thyridōn eiselēlythenai ton thanaton? Tas gar aisthēseis, diʼ hōn ekpiptousa hē psychē pros ta exōthen pragmata tōn kata gnōmēn antilambanetai, thyridas ē G raphē prosēgoreusen, has hodopoiein tǭ thanatǭ tēn eisodon ho Logos phēsi. Tǭ dnti gar pollōn thanatōn eisodos ginetai pollakis ho ophthalmos, ho thymoumenon blepōn, kai pros td ison pathos antegeiromenosʼ ē euēmerounta parʼ axian, kai eis phthonon phlegomenos ; ē yperēphanoumenon, kai pros misos hekpiptōnʼhē tina euchroousan hylēn, ē epi morphēs euphyesteran diaplasin, kai holos pros tēn tou aresantos epithymian katolisthainōn. Houtōs anoigei tǭ thanatǭ tas thyridas to ous, diʼ hōn akouei, polla pathē epi tēn psychēn paradechetai, phobon, lypēn, thymon, hēdonēn, epithymian, diaichysin gelōtos, kai ta toiauta. Ē de kata tēn geusin apolausis, mētēr, hōs an eipoi tis, tōn kathʼ hekaston esti kakōn ; tis gar ouk oiden, hoti rhiza schedon esti tōn peri ton bion plēmmelēmatōn, ē peri ton laimon ascholia? Tautēs gar exērtētai ē tryphēn hē methē, hē gastrimargia, ē per) tēn diaitan asōtia, hē plēthōra, ho koros, o kōmos, hē ktēnōdēs kai alogos peri ta pathē tēs atimias kataphora. Homoiōs hē kata tēs) haphēn aisthēsis, pantōn eschaton tōn hamartanomenōn esti ; panta gar hosa tǭ sōmati para tōn philēdonōn epitēdeuetai, tēs antilēpseōs tēs aptikēs estin arrōstēmata, hōn ta kathʼ hekaston diēgeisthai makron an eiēʼ kai oude prepon hama tois semnoterois tōn logōn paramignyein, hosa tēs haphēs esti katēgorēmata.
For since, as the Apostle says, in Adam we all die, it is fitting that the word of repentance suited to Adam should be the word of all who died with him, so that, when an amnesty for our offences has been granted, we may be saved again by grace by the Lord, as the Apostle says. But these things have been said as one might view the subject when considering the more general sense. If one seeks the true meaning of the saying, I do not think we need to refer the thought to what is common to our nature; for each person’s conscience, from the life he has lived, is enough to make the request for mercy necessary. Since our life is active in many forms in this world — partly in the soul and mind, partly in the senses of the body — it is difficult, or rather altogether impossible, not to be carried into some passion that leads to sin. I mean something like this. The life of bodily enjoyment is distributed among our senses, while the life of the soul is seen in the impulse of thought and in the movement of choice. Who is so lofty and great-minded as to remain outside the defilement of vice in both? Who is sinless in the eye? Who blameless in hearing? Who a stranger to this brutish pleasure of the throat? Who is pure from the touch that leads to sin? Who does not know the riddle of Scripture which says that death has come in through the windows? Scripture called the senses windows, through which the soul goes out to external things and lays hold of what it wishes; and the Word says that they make a road for the entry of death. For truly the eye often becomes the entrance for many deaths: when it sees someone in a rage and rises up in the same passion; or someone prospering undeservedly and is inflamed with envy; or someone arrogant and falls into hatred; or some bright-coloured material, or a finer shape of form, and slides wholly into desire for what has pleased it. So the ear opens the windows to death: through what it hears it admits many passions into the soul — fear, grief, anger, pleasure, desire, bursts of laughter, and the like. The enjoyment of taste is, one might say, the mother of every evil. For who does not know that preoccupation with the throat is nearly the root of the offences of life? On it depend luxury, drunkenness, gluttony, profligacy in diet, surfeit, satiety, revelling, and the brutish and irrational rush into the passions of dishonour. Likewise the sense of touch is the last of all the sins; for everything the lovers of pleasure practise with the body is a sickness of the sense of touch, which it would take long to recount in detail; and it is not fitting to mix with more dignified words the charges that belong to touch.
1 Cor 15:22 (quotation, high confidence) · Eph 2:5 (allusion, high confidence) · Jer 9:21 (9:20 LXX) (quotation, high confidence)
Notes and citation
Summary: All die in Adam and so share his need of forgiveness; but each person’s own conscience suffices, for no one is sinless in sight, hearing, taste, or touch, the “windows” through which death enters the soul.
- “In Adam all die”: 1 Cor 15:22. “By grace you have been saved”: Eph 2:5, 8. “Death has come up through our windows”: Jer 9:21 (LXX 9:20).
Notes on the original text
- Digital text corrected (OCR debris (Latin letters) for θάνατον): Odrator; → θάνατον;.
Topics: Ethics
Cite (SBL): Gregory of Nyssa, Or. dom. 1185 (PG 44:1185a–1185d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1185). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1187
1187PG 44:1188a–1188d
Α ν Τῶν δὲ κατὰ τὴν ψυχήν τε καὶ προαίρεσιν πλημμελουμένων τὸν ὲσμὺν, τίς ἂν ἐξαριθμήσαιτο λότᾷ; Ἔσωθεν, φησὶν,-ὲκπορεύονται διαλογισμοὶ πονηροί· καὶ προσέθηκε τῶν ἐνθυμήσεων τῶν κοινούντων τὸν κατάλογον. Et τοίνυν οὕτω πανταχόθεν ἡμῖν τὰ τῶν ἁμαρτιῶν δίκτυα περικέχυται, διὰ πάντων τῶν αἰσθητηρίων, διὰ τῶν ὲγκαρδίων τῆς ψυχῆς κινημὰ· των · τίς καυχήσεται, καθὼς Σοφία φησὶν, ἁγνὴν ἔχειν καρδίαν; Τίς κεκαθάρισται ἀπὸ ῥύπους ὡςό ’1ὼὸ τὸ τοιοῦτον μαρτύρεταιδ Ῥύπος ἐστὶ τῆς κατὰ ψυχὴν καθαρότητος ἡδονὴ ἡ πολυμερῶς καὶ πολυτρόπως τῷ ἀνθρωπίνῳ καταμιγνυμένη βίῳ, διὰ φυχῆς τε καὶ σώματος, διʼ ἐνθυμήσεων, διʼ αἰσθήσεων, διὰ τῶν κατά πρόθεσιν κινημάτων, διὰ τῶν supra; κῶν ὲνε ργη μάτων. Τίς οὖν καθαρὰν τῆς κηλῖδος ταῦτης τὴν ψυχὴν ἔχεις Πῶς οὐκ ἐπλήγη τῷ fias: Πῶς οὐκ ἐπατήθη τῷ ποδὶοτῆς ὑπερηφανίας, avi ἀμαρτωλὴ χεὶρ οὐκ ὲσάλευσενς Οὗ ό ποῦς εις και κίαν οὐκ ἔδραμεν ; Ὃν ὀφθαλμὸς ἀτακτῶν οὒκ ἐμόλυνεν, καὶ ἀπαίδευτος ἀκοὴ οὐκ ἑῤῥύπωσεν, καὶή γεῦσις πρὸς ἑαυτὴν οὐκἢσχόλησεν, καὶ fingit: πρὸς ματαίας κινήσεις ἀνενέργητος ἔμεινεν. Ἐπὶ οὖν τὰ περὶ ἡμᾶς χείρω μὲν καὶ χαλεπωδέστερὰ τοῖς κτηνωδεστέροις· πάντη δὲ καὶ πάντως ἐν ττᾶὴ τοῖς κοινωνοῦσι τῆς φύσεώς ἐστι καὶ ἡ κοινωνία τῶν πλημμελημάτων τῆς φύσεως· διὰ τοῦτο προσπίπτοντες διὰ προσευχῆς τῷ Θεῷ ἀφεθῆναι ἡμῖν τὰ δεινειλήματα παρακαλοῦμεν. θΛλλʼ ἄπρακτός ἐστιν ἡτοιαύτη φωνὴ, καὶ εἰς ἀκοὰς θείας φθᾶνουσα, μὴ τῆς συνείδήσεως ἡμῖν σαμὸοώσης, ὅτι καλόν ἐστιν ἠ τοῦ ἐλέους C μετάδοσις. Ὀ γʼὰρ Θεῷ πρέπειν τὴν φιλανθρωπίαν κρίνωνʼ οὐ γὰρ ἂν εἰ μὴ πρέπειν ᾤετο, πρὸςύ ἀπρεπές τε καὶ ἀνάρμοστον ἐλθεῖν ἠξίου · δίκαιος ἂν εἴη τοῖς ἰδίοις ἔργοις τὴν περὶ τοῦ καλοῦ βεβαιῶσαι κρίσιν, ὡς ἂν μὴ τὸ τοιοῦτον ἀκούσειεν παρὰ τοῦ κριτοῦ, ὅτι Ἰατρέ, θεράπευσον σεαυτόὲʼ ἐμὲ apt; κ φιλανθρωπίαν πᾶρακαλεῖς, ἧς τοϊς πέλας αὐτὸς σὺ μετέδωκας; ’ίΑφεσιν ὀφλημάτων αἰτεῖς· πῶς οὖν κατάγχεις ob τὸν ὑπόχρεωνς Ἐξαλειφθῆναι τὺ κατὰ σοῦ χειρόγραφον εὔχῃ, ό διδ ἐπιμελείας φυλάσσων τὰ τῶν ὑπευθύνων συμβόλαια · χρεῶν αἰτεῖς demutat. ό τρέφων διὰ τῶν τόκων τδ δάνειον · ό σὸς ὀφειλέτης ὲν δεσμωτηρίῳ, καὶ σὺ ἐν εὐκτηριφ · ἐκεῖνος ὲῒὶ τοῖς ὀφλήμασιν όδυνᾶταιο και σὺ ἀφεθῆναί σοι τὴν ὀφειλὴν ἀξιοῖς· ἀνήκοός ὲστί σου ήπροσευχὴ,ιῖπερηχεῖ γὰρή τοῦ ὀδυνωμένου φωνή ’ ἐὰν λύσῃςτὺ ματικὸν χρέος, λυθήσεταί σοι τῆς ψυχῆς τά δεσμά· ἐὰν συγχωρήσῃς, συγχωρηθήσεται ί σταυτῷ δικάσεις, σεαυτῷ νομοθετήσεις, τῇ πρὸς τὸν ὑποκείμενον διαθέσει τὴν ἄνωθεν ψῆφον ἐπὶ σεαυτοῦ φέρων.
A n Tōn de kata tēn psychēn te kai proairesin plēmmeloumenōn ton esmyn, tis an exarithmēsaito lotą? Esōthen, phēsin,-ekporeuontai dialogismoi ponēroi; kai prosethēke tōn enthymēseōn tōn koinountōn ton katalogon. Et toinyn houtō pantachothen hēmin ta tōn hamartiōn diktya perikechytai, dia pantōn tōn aisthētēriōn, dia tōn enkardiōn tēs psychēs kinēma; tōn ; tis kauchēsetai, kathōs Sophia phēsin, hagnēn echein kardian? Tis kekatharistai apo rhypous hōso ’1ōo to toiouton martyretaid Rhypos esti tēs kata psychēn katharotētos hēdonē hē polymerōs kai polytropōs tǭ anthrōpinǭ katamignymenē biǭ, dia phychēs te kai sōmatos, diʼ enthymēseōn, diʼ aisthēseōn, dia tōn kata prothesin kinēmatōn, dia tōn supra? kōn ene rgē matōn. Tis oun katharan tēs kēlidos tautēs tēn psychēn echeis Pōs ouk eplēgē tǭ fias: Pōs ouk epatēthē tǭ podiotēs hyperēphanias, avi amartōlē cheir ouk esaleusens Hou o pous eis kai kian ouk edramen ? Hon ophthalmos ataktōn ouk emolynen, kai apaideutos akoē ouk herrhypōsen, kaiē geusis pros heautēn oukēscholēsen, kai fingit: pros mataias kinēseis anenergētos emeinen. Epi oun ta peri hēmas cheirō men kai chalepōdestera tois ktēnōdesterois; pantē de kai pantōs en ttaē tois koinōnousi tēs physeōs esti kai hē koinōnia tōn plēmmelēmatōn tēs physeōs; dia touto prospiptontes dia proseuchēs tǭ Theǭ aphethēnai hēmin ta deineilēmata parakaloumen. thLllʼ apraktos estin hētoiautē phōnē, kai eis akoas theias phthanousa, mē tēs syneidēseōs hēmin samooōsēs, hoti kalon estin ē tou eleous C metadosis. O gʼar Theǭ prepein tēn philanthrōpian krinōnʼ ou gar an ei mē prepein ǭeto, prosy aprepes te kai anarmoston elthein ēxiou ; dikaios an eiē tois idiois ergois tēn peri tou kalou bebaiōsai krisin, hōs an mē to toiouton akouseien para tou kritou, hoti Iatre, therapeuson seautoeʼ eme apt? k philanthrōpian parakaleis, hēs toïs pelas autos sy metedōkas? ’iAphesin ophlēmatōn aiteis; pōs oun katancheis ob ton hypochreōns Exaleiphthēnai ty kata sou cheirographon euchę̄, o did epimeleias phylassōn ta tōn hypeuthynōn symbolaia ; chreōn aiteis demutat. o trephōn dia tōn tokōn td daneion ; o sos opheiletēs en desmōtēriǭ, kai sy en euktēriph ; ekeinos eïi tois ophlēmasin odynataio kai sy aphethēnai soi tēn opheilēn axiois; anēkoos esti sou ēproseuchē,iiperēchei garē tou odynōmenou phōnē ’ ean lysę̄sty matikon chreos, lythēsetai soi tēs psychēs ta desma; ean synchōrēsę̄s, synchōrēthēsetai i stautǭ dikaseis, seautǭ nomothetēseis, tę̄ pros ton hypokeimenon diathesei tēn anōthen psēphon epi seautou pherōn.
And who could count the swarm of sins committed in the soul and the will? “From within,” he says, “come evil thoughts”; and he added the list of the thoughts that defile. If, then, the nets of sin are spread around us on every side, through all the senses and through the movements of the soul in the heart, who will boast, as Wisdom says, of having a pure heart? Who has been cleansed from filth, as Job testifies? The filth of the soul’s purity is pleasure, mixed into human life in many parts and many ways, through soul and body, through thoughts, through the senses, through deliberate movements, through bodily actions. Who, then, has a soul pure of this stain? How was he not struck by the eye? How was he not trampled by the foot of arrogance, he whom the sinner’s hand has not shaken? Whose foot has not run to evil? Who is the one whom an unruly eye has not defiled, whom an untrained ear has not soiled, whom taste has not occupied with itself, and whose touch has remained inactive toward vain movements? The worse and harsher of these sins belong to the more brutish; but in all who share in our nature there is, altogether and in every way, a sharing also in the offences of that nature. Therefore, falling down before God in prayer, we beseech him that our debts may be forgiven. But such a word is ineffective, even when it reaches the divine ears, unless our conscience cries out to us that the sharing of mercy is good. For whoever judges that love for humankind befits God — and he would not ask him to come to what is unfitting and inappropriate unless he thought it fitting — should confirm by his own works his judgment about the good, so that he may not hear from the Judge: “Physician, heal yourself. You beg me for love of humankind — have you shared it with your neighbours? You ask forgiveness of debts — how, then, do you throttle your debtor? You pray that the bond against you may be blotted out, you who carefully guard the contracts of those who owe you. You ask for the cancelling of debts, you who feed your loans with interest. Your debtor is in prison, and you are in the house of prayer; he is in anguish over his debts, and you ask that your debt be forgiven you. Your prayer is not heard, for the voice of the one in anguish drowns it out. If you release the debt of money, the bonds of your soul will be released; if you pardon, you will be pardoned. You will judge yourself, you will legislate for yourself, bringing the verdict from above upon yourself by your disposition toward the one under you.”
Mark 7:21 (quotation, high confidence) · Prov 20:9 (allusion, high confidence) · Job 14:4 (allusion, high confidence) · Ps 36:11 (35:12 LXX) (allusion, high confidence) · Prov 1:16 (allusion, medium confidence) · Luke 4:23 (quotation, high confidence) · Matt 18:28 (allusion, high confidence) · Col 2:14 (allusion, high confidence) · Matt 6:12 (allusion, high confidence) · Matt 6:14–15 (allusion, medium confidence)
Notes and citation
Summary: Sins of thought and will are countless, and no one is pure; so all must ask for forgiveness, but the prayer is useless unless we forgive others, since the creditor who imprisons his debtor and charges interest condemns himself.
- “From within come evil thoughts”: Mark 7:21; Matt 15:19. “Who will boast of having a pure heart?”: Prov 20:9. Job on filth: Job 14:4. The foot of arrogance and the sinner’s hand: Ps 36:11 (LXX 35:12). Feet running to evil: Prov 1:16; Isa 59:7. “Physician, heal yourself”: Luke 4:23. The unforgiving servant throttles his debtor: Matt 18:28. The bond blotted out: Col 2:14.
- Two words naming the senses are unreadable in the scan (OCR debris) and are supplied by sense (“eye,” “touch”). Gregory’s condemnation of lending at interest is translated as written.
Cite (SBL): Gregory of Nyssa, Or. dom. 1187 (PG 44:1188a–1188d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1187). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1189
1189PG 44:1189a–1189d
ΗΒΘ σκειν 6 Κύριος διηγηματικῶς τδ δόγμα τοῦτο παρα τιθέμενος, ἔνθα βασιλεύς τίς ἐστιν ὲν τῷ διηγήματι, φοβερῶς προκαθήμενος καὶ τοὺς οἰκέτας είς κρίσιε ἄγων, καὶ τῶν οἰκονομηθέντων παρʼ ἑκάστου τὴν γνῶσιν ἐπιζητῶν, Προσαχοέντος δέ τινος τῶν χρε ωφειλετῶν, καὶ φιλανθρωπίας τετυχηκότος, ἐπειδὴ προσπεσὼν ἀντὶ τῆς τῶν χρημάτων ὲκτίσεως τὴν ἱκετηρίαν προσήγαγεν. εἶτα κατά τοῦ ὁμοδούλου ἐπιμετρίῳ ὀφλήματι πικρῶς τε καὶ ἀπηνῶς διατεθέντος, ὀργιζόμενον ἐποίησε τῇ πρὸς τὸν ὁμόδουλον ἀπηνεία τὸν βασιλέα· καὶ προσέταξε τοῖς βασανισταῖς πάγχυ αὐτὸν τῆς τοῦ βασιλέως οἰκίας ἀλλοτριῶσαι, ἐπὶ τοσοῦτόν τε παρατεῖναι τὴν κόλασιν, ἓως ἂν τὴν ἀξίαν τιμωρίαν ἀναποπληρὼσῃ. ’Δληθῶς γὰρ όβολοί τινές εἰσιν ἀτελεῖς τε καὶ εὐαρίθμητοι πρὸς μυριάδας ταλάντωνπαρατιθέμένοι, ’τάπῶν ἀδελφῶίήμῶν είς ἡμᾶς ὀφλήματα συγκρίσει τὸν Θεὸν τῶν ἡμετέρων πλημμελημάτων. Ζημία πάντως ἐστὶν ή ὕβρεως ἀφορμὴ παρά τινος γεγενημένη, ἢ οἰκέτου κακία, ἢ καὶ εἰς σωματικὸν θάνατον ἐπιβουλήο εἶτα σὺ πρὸς τὴν ἄμυναν τούτων ὲν φλεγμονῇ καρδίας ὲξερεθίξῃ, καὶ πᾶσαν τὴν ὲπίνοιαν είς τήν τῶν προλελυπηκότων τιμωρίαν ἀναζητεῖς, ού λογίζῃ εἰ μὲν πρὸς οἰκέτην ό θυμὸς φλεγμαίνοι· ὅτι ού φύσις, ἀλλά δυναστεία πρὸς δουλείαν τε καὶ κυριότητα τὸ ἀνθρώπινον έσχισεη Τῷ γάρ ἀνθρώπῳ δουλεύειν 6 τοῦ παντὸς οἰκονόμος τὴν ἄγονον φύσιν μόνην ἐνομοθέτησε, καθώς φησιν ό Προφήτης, ὄτι Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. πρόβατα καὶ βόας ἁπάσας, καὶ τὰ πετεινὰ καί τὰ κτήνη, καὶτοὺς ιχθύας. Ταῦτά τε καὶ δοῦλα προσαγορεύει, φησάσης ἑτέρωθι τῆς προφητείαςοδιὸόντι τοῖς κτήνεσι τροφὴν αὐτῶν, καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων. Τὸν δὲ ἄνθρωπον τῇ αύτεξουσίᾳ χάριτι κατεκόσμησεν. ’Ὥστε ’τὸ ἴσον ἔχει σοι τῷ τῆς φύσεως ἀξιώματι, 6 ὑπεζευγμένος συνηθείᾳ καὶ νόμῳ, οὔτε παρά σοῦ γέγονεν, οὔτε ὲν σοὶ ζῇ. οὔτε τὰς σωματικάς τε καὶ τὰς ψυχικάς τῆς ψυχῆς ἐνεργείας παρά σοῦ λαβὼν ἔχει. Τί οὗν τδσοῦτον ὲπιζέεις κατʼ αὐτοῦ τῷ θυμῷ, ῥᾳθυ μή σαντός τινος, ἢ ἀποστήσαντος, ἢτάχα καταφρόνησιν ἐνδειξαμένου σοι κατά πρόσωπον; Δέον πρὸς ἑαυτὸν βλέπειν, οἷος σὺ γέγονας τῷ Δεσπότῃ τῷ πλάσαντι σε καὶ παρἀγαγόντι διὰ γενέσεως, καὶ κοινωνόν σε τῶν ὲν τῷ κόσμῳ θαυμάτων ποιήσαντι; Τῷ προθέντι τὸν ἥλιον εἰς ἀπόλαυσιν, καὶ πάσας τὰς τοῦ ζῇν ἀφορμὰς ὲκ τῶν στοιχείων χαρισαμένφς ὲκ γῆς τε καὶ πυρδῖν καὶ ἀέρος, καὶ ὖδατος; Τῷ παρασχομένῳ τὴν διανοητικὴν χάριν, τήν ἀντιληπτικὴν αἴσθησιν, τὴν διακριο τικήν καλοῦ τε καὶ χείρονος ἐπιστήμην; Πῶς σὺ πρὸς τὸν τοιοῦτον Δεσπότην ἔσῃ καταπειθὴς καὶ ἀπρόσκοπτος ; Ούκ ἀπέστης τῆς δεσποτείας ; Οὐκ ἐδραπέτευσας πρὸς τὴν ἀμαρτίαν; Οὐκ ἀντηλλάξω τήν πονηράν δεσποτείαν ; Οὐ τό γε ἐπὶ σοι ἔρημον τὴν τοῦ Δεσπότου κατέλιπες οἰκίαν, ὲν ᾧ ἐτάχθης ἐργάζεσθαι καὶ φυλάσσειν, τούτου ἀπεφοίτησαςς Τὰ δὲ καταλελεγμένα πλημμελήματα, οὐχ ὑπὸ μάρτυρι τῷ Θεῷ τῷ πανταχοῦ δντι, καὶ πάντα ἐφορῶντι, ἢ πράττεις,
ĒBTh skein 6 Kyrios diēgēmatikōs td dogma touto para tithemenos, entha basileus tis estin en tǭ diēgēmati, phoberōs prokathēmenos kai tous oiketas eis krisie agōn, kai tōn oikonomēthentōn parʼ hekastou tēn gnōsin epizētōn, Prosachoentos de tinos tōn chre ōpheiletōn, kai philanthrōpias tetychēkotos, epeidē prospesōn anti tēs tōn chrēmatōn ektiseōs tēn hiketērian prosēgagen. eita kata tou homodoulou epimetriǭ ophlēmati pikrōs te kai apēnōs diatethentos, orgizomenon epoiēse tę̄ pros ton homodoulon apēneia ton basilea; kai prosetaxe tois basanistais panchy auton tēs tou basileōs oikias allotriōsai, epi tosouton te parateinai tēn kolasin, heōs an tēn axian timōrian anapoplērōsę̄. ’Dlēthōs gar oboloi tines eisin ateleis te kai euarithmētoi pros myriadas talantōnparatithemenoi, ’tapōn adelphōiēmōn eis hēmas ophlēmata synkrisei ton Theon tōn hēmeterōn plēmmelēmatōn. Zēmia pantōs estin ē hybreōs aphormē para tinos gegenēmenē, ē oiketou kakia, ē kai eis sōmatikon thanaton epiboulēo eita sy pros tēn amynan toutōn en phlegmonę̄ kardias exerethixę̄, kai pasan tēn epinoian eis tēn tōn prolelypēkotōn timōrian anazēteis, ou logizę̄ ei men pros oiketēn o thymos phlegmainoi; hoti ou physis, alla dynasteia pros douleian te kai kyriotēta to anthrōpinon eschiseē Tǭ gar anthrōpǭ douleuein 6 tou pantos oikonomos tēn agonon physin monēn enomothetēse, kathōs phēsin o Prophētēs, oti Panta hypetaxas hypokatō tōn podōn autou. probata kai boas hapasas, kai ta peteina kai ta ktēnē, kaitous ichthyas. Tauta te kai doula prosagoreuei, phēsasēs heterōthi tēs prophēteiasodioonti tois ktēnesi trophēn autōn, kai chloēn tę̄ douleią tōn anthrōpōn. Ton de anthrōpon tę̄ autexousią chariti katekosmēsen. ’Hōste ’to ison echei soi tǭ tēs physeōs axiōmati, 6 hypezeugmenos synētheią kai nomǭ, oute para sou gegonen, oute en soi zę̄. oute tas sōmatikas te kai tas psychikas tēs psychēs energeias para sou labōn echei. Ti houn tdsouton epizeeis katʼ autou tǭ thymǭ, rhąthy mē santos tinos, ē apostēsantos, ētacha kataphronēsin endeixamenou soi kata prosōpon? Deon pros heauton blepein, hoios sy gegonas tǭ Despotę̄ tǭ plasanti se kai paragagonti dia geneseōs, kai koinōnon se tōn en tǭ kosmǭ thaumatōn poiēsanti? Tǭ prothenti ton hēlion eis apolausin, kai pasas tas tou zę̄n aphormas ek tōn stoicheiōn charisamenphs ek gēs te kai pyrdin kai aeros, kai ydatos? Tǭ paraschomenǭ tēn dianoētikēn charin, tēn antilēptikēn aisthēsin, tēn diakrio tikēn kalou te kai cheironos epistēmēn? Pōs sy pros ton toiouton Despotēn esę̄ katapeithēs kai aproskoptos ? Ouk apestēs tēs despoteias ? Ouk edrapeteusas pros tēn amartian? Ouk antēllaxō tēn ponēran despoteian ? Ou to ge epi soi erēmon tēn tou Despotou katelipes oikian, en hǭ etachthēs ergazesthai kai phylassein, toutou apephoitēsass Ta de katalelegmena plēmmelēmata, ouch hypo martyri tǭ Theǭ tǭ pantachou dnti, kai panta ephorōnti, ē pratteis,
… the Lord teaches, setting out this doctrine in the form of a story. In the story there is a king, seated fearsomely, who brings his servants to judgment and asks to know what each has managed. One of the debtors was brought in and received kindness, because he fell down and offered supplication instead of paying the money; but then he treated his fellow servant bitterly and harshly over a small debt, and so made the king angry by his harshness toward his fellow servant. The king ordered the torturers to cut him off altogether from the king’s household and to prolong the punishment until he should pay the penalty he deserved. For truly the debts of our brothers to us, compared with our offences against God, are like a few incomplete obols set beside tens of thousands of talents. The occasion of loss is certainly an insult received from someone, or a servant’s wickedness, or even a plot against one’s bodily life; then you are provoked to retaliate for these with an inflamed heart, and search out every device for punishing those who have grieved you. If your anger flares up against a servant, do you not reckon that it was not nature but power that split humanity into slavery and lordship? For the steward of the universe ordained that only the irrational nature should serve the human being, as the Prophet says: “You have put all things under his feet, sheep and all oxen, and the birds and the beasts and the fish.” These he even calls slaves, when the prophecy says elsewhere, “giving the beasts their food, and grass for the service of human beings.” But the human being he adorned with the grace of self-determination. So the one who is yoked to you by custom and law is equal to you in the dignity of nature: he was not made by you, he does not live in you, and he has not received from you the activities of body and soul. Why, then, do you boil over so with anger against him, when someone has been lazy, or has run away, or perhaps has shown you contempt to your face? Should you not look at yourself, and at what you have been toward the Master who formed you, brought you into being by birth, and made you a sharer in the wonders of the world — who set the sun before you for your enjoyment, and granted you all the means of life from the elements, from earth and fire and air and water; who gave you the gift of understanding, perceiving sense, and the knowledge that distinguishes good and worse? How have you been obedient and blameless toward such a Master? Did you not desert his lordship? Did you not run away to sin? Did you not take the evil lordship in exchange? Did you not, as far as it lay with you, leave deserted the Master’s house in which you were appointed to work and to guard, and run away from it? And the offences we have listed — do you not do, or
Textual problem in this passage: see the notes.
Matt 18:23–35 (allusion, high confidence) · Ps 8:6–8 (8:7-Ps LXX) (quotation, high confidence) · Ps 104:14 (103:14 LXX) (quotation, high confidence) · Gen 1:26 (allusion, medium confidence) · Gen 2:15 (allusion, high confidence)
Notes and citation
Summary: The parable of the unforgiving servant shows how small our neighbours’ debts are beside ours to God; the master who rages at a slave should remember that slavery comes from power, not nature, since God gave humans dominion only over animals, and that he himself has deserted his own divine Master.
- The opening continues after a short gap in the scan (marked …). The unforgiving servant: Matt 18:23–35. “You have put all things under his feet …”: Ps 8:6–8 (LXX 8:7–9). “Grass for the service of human beings”: Ps 104:14 (LXX 103:14). Appointed to work and guard the garden: Gen 2:15.
- Gregory’s statement that “not nature but power” divided humanity into slaves and masters, and that a slave is equal to his master in the dignity of nature, is translated as written.
Topics: Ethics
Cite (SBL): Gregory of Nyssa, Or. dom. 1189 (PG 44:1189a–1189d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1189). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1191
1191PG 44:1192a–1192d
ἢλέγεις, ἢ φρονεῖς τΞι μὴ ῑέοντα; Εἶτα τοιοῦτος ὢν, και τοσούτοις ὑπόχρεως, μέγα τι οἴῃ τῷ ὁμοδούλῳ χαρίζεσθαι, εἴ τι τῶν εἰς σὲ πλημμεληῡὲντων παρέὸοις; Εἰ τοίνυν μέλλοιμεν προσάγειν τῷ Θεῷ τὴν ὑπὲρ τοῦ ἐλέους καὶ τῆς συγγνώμης παράκλησιν, παρασκευάσωμεν τῷ συνειδότι τὴν παρρησίαν, ὼς τον βίον συνήγορον τῆς φωνῆς ταύτης προστήσασθαι, καὶ εἰπεῖν ἀληθῶς· ὅτι Καὶ ἡμεῖς ἀφήκαμεν τοῖς 6;; ίλουσιν ἡμῖν. Τί βούλεται τὸ ἑφεξῆς τοῖς εἰρημένοις agenda:νονς ’Λναγκαιως οἶμαι, μηδὲ τοῦτο παραδραμεῖν ἀθεώρητον, ὡς ἃνεὶδότεςῷ προσευχόμεθα ψυχῇ καὶ μὴ σώματι ἱκεσίαν προσάγωμεν· Μὴ ἐσενέγκῃς ἡμᾶς εἰς πειρασμόν· ἀλλὰ ῥῦσαι ἡμᾶς ἀπὶ τεῦ πονηροῦ. Τίς, ἀδελφοὶ, τῶν εἰρημένων ἡ δύναμιςς Δοκεῖ μοι πολυτρόπως τε καὶ διαφόρως 6 Κύριπ τὸν κακὸν ὀνομάζειν, κατὰ τὰς τῶν πονηρῶν ἐνεργειῶν διαφορᾶς πολυωνύμως αὑτὸν ἀποκαλῶν, διάβολον, Βεελζεβοὺλ, Μαμ-μωνὰν, ἄρχοντα τοῦ κόσμον, ἀνθρωποκτόνον, πονηῷν, πατέρα ψεύδους, καὶ ἄλλα τοιαῦτα. Τάχα τοίνυν ἒν τῶν περὶ αὑτὸν νοουμένων ὖνομόι τί ἐστι καὶ 6 πειρασμὸς, καὶ βεῦλιοῖ τὴν τοιαύτην ἡμῖν ὑπόνοιαν ἡ τῶν εἰρημένων σύστασις. Εἰπὼν γὰρ, Μὴ εἰσενέγκῃς ἡμᾶς εἰς πειἳιίασμῶν, ἐπήγαγεν τὸ Ῥυσθιῆναι ἀπὸ τοῦ πονηροῦ. Ὠς τοῦ αὐτοῦ διʼ ἑκατέρων τῶν ὀνομάτων σημαινομένου. Εἰ γὰρ 6 μὴ εἰσελθὼν εἰς πειρασμὸν, ἔξω πάντως ἐστὶ τοῦ πονηροῦʼ καὶ ὁ -ἐν τῷ πειρασμῷ τεο νόμενος, ὲν τῷ πονηρῷ κατʼ ἀνάγκην γίνεται ἄρα 6 πειρασμὸς τε καὶ 6 πονηρὸς ἓν τι κατὰ τὴν σημασίαν ἐστι. Τί οὖν ἡμῖν ἠ τοιαύτη διδασκαλία τῆς πρεσευχῆς ὲγκελεύεται; Τὸ ἔξω γίνεσθαι τῶν κατὰ τον κόσμον τοῦτον Θεωρουμένων, καθώς φησιν ἑτέρωθι πρὸς τοὺς μαοητὰςο ὅτι Ὄλος ό κόσμος ἐν τῷ.70νηρῷ κεῖται. Οὐκοῦν 6 ἐκτὸς γενέσθαι τοῦ ποετ,μῦ θέλων, ἐξ ἀνάγκης τοῦ κόσμου ἑαυτὸν dammis-at. Οὐ γὰρ ἔχει χώραν ὁ πειρασμὸς τῆς ψυχῆς ἅψασθαι, εἰ μὴ καθάπερ τι δέλεαρ τὴν κοσμικὴν ταύτην ἀσκολξαν τῷ πονηρῷ ἀγκίστρῳ τοῖς λιχνοτέροις προέτεινεν. Μᾶλλον δὲ σαφέστερον ἂν ἡμῖν διʼ ἑτέρων ὑποδειγμάτων τὺ νόημα γένοιτο. Χαλεπὴ πολλάκις ἐκ τρικυμίας ἐστὶν ἡ θάλασσαʼ ἀλλʼ ούχὶ καὶ τοῖς πέρρωοεν ἁποικιζομένοις αὐτῆς. Φθαρτικδν τὸ πῦρ, ἀλλὰ τῆς ὑποπεσούσης ὕλης. Δεινὸς ὀ πόλεμος, ἀλλὰ μάνοις τοῖς κοινωνοῦσι τῆς παρατάξεως. Ὥσπερ δὲ ὁ τὰς συμφορὰς τῶν ὲκ τοῦ πολέμου ςρεύγων κακῶν, εὔχεται, μὴ ἐκπεσεῖν πολέμι;›’ καὶ 6 τὸ πῦρ δεδοικὼς τὸ μὴ ἐν αὑτῷ γενέσθαι· καὶ ὁ φρίττων τὴν Θάλασσαν, τὸμὴ εἰς ἀνάγκην ναυτιλίας ἐλθεῖνο οὕτω καὶὸ τοῦ πονηροῦ τὴν προσὸολὴν δεδοικὼς, εὐχέσθω τὸ μὴ ὲν αὕτῷ γενέσθαι. Ἐπειδὴ δὲ, καθὼς προειρήκαμεν, ἐν τῷ πονηρῷ κεῖσθαι τὸν κόσμον ὁ λόγος φησὶν, ἐν δὲ τοῖς κοσμικοῐς πράγμασιν αἰτῶν πειρασμῶν decpμαί· καλῶς καὶ apsumi; ὀ ῥυ σθῆναι ἀπὸ τοῦ πονηροῦ
ēlegeis, ē phroneis tXi mē ieonta? Eita toioutos ōn, kai tosoutois hypochreōs, mega ti oię̄ tǭ homodoulǭ charizesthai, ei ti tōn eis se plēmmelēuentōn pareoois? Ei toinyn melloimen prosagein tǭ Theǭ tēn hyper tou eleous kai tēs syngnōmēs paraklēsin, paraskeuasōmen tǭ syneidoti tēn parrēsian, ōs ton bion synēgoron tēs phōnēs tautēs prostēsasthai, kai eipein alēthōs; hoti Kai hēmeis aphēkamen tois 6?? ilousin hēmin. Ti bouletai to hephexēs tois eirēmenois agenda:nons ’Lnankaiōs oimai, mēde touto paradramein atheōrēton, hōs haneidotesǭ proseuchometha psychę̄ kai mē sōmati hikesian prosagōmen; Mē esenenkę̄s hēmas eis peirasmon; alla rhysai hēmas api teu ponērou. Tis, adelphoi, tōn eirēmenōn hē dynamiss Dokei moi polytropōs te kai diaphorōs 6 Kyrip ton kakon onomazein, kata tas tōn ponērōn energeiōn diaphoras polyōnymōs hauton apokalōn, diabolon, Beelzeboul, Mam-mōnan, archonta tou kosmon, anthrōpoktonon, ponēǭn, patera pseudous, kai alla toiauta. Tacha toinyn en tōn peri hauton nooumenōn ynomoi ti esti kai 6 peirasmos, kai beulioi tēn toiautēn hēmin hyponoian hē tōn eirēmenōn systasis. Eipōn gar, Mē eisenenkę̄s hēmas eis peiiiiasmōn, epēgagen to Rhysthiēnai apo tou ponērou. Ōs tou autou diʼ hekaterōn tōn onomatōn sēmainomenou. Ei gar 6 mē eiselthōn eis peirasmon, exō pantōs esti tou ponērouʼ kai ho -en tǭ peirasmǭ teo nomenos, en tǭ ponērǭ katʼ anankēn ginetai ara 6 peirasmos te kai 6 ponēros hen ti kata tēn sēmasian esti. Ti oun hēmin ē toiautē didaskalia tēs preseuchēs enkeleuetai? To exō ginesthai tōn kata ton kosmon touton Theōroumenōn, kathōs phēsin heterōthi pros tous maoētaso hoti Olos o kosmos en tǭ.70nērǭ keitai. Oukoun 6 ektos genesthai tou poet,my thelōn, ex anankēs tou kosmou heauton dammis-at. Ou gar echei chōran ho peirasmos tēs psychēs hapsasthai, ei mē kathaper ti delear tēn kosmikēn tautēn askolxan tǭ ponērǭ ankistrǭ tois lichnoterois proeteinen. Mallon de saphesteron an hēmin diʼ heterōn hypodeigmatōn ty noēma genoito. Chalepē pollakis ek trikymias estin hē thalassaʼ allʼ ouchi kai tois perrōoen hapoikizomenois autēs. Phthartikdn to pyr, alla tēs hypopesousēs hylēs. Deinos o polemos, alla manois tois koinōnousi tēs parataxeōs. Hōsper de ho tas symphoras tōn ek tou polemou sreugōn kakōn, euchetai, mē ekpesein polemi?›’ kai 6 to pyr dedoikōs to mē en hautǭ genesthai; kai ho phrittōn tēn Thalassan, tomē eis anankēn nautilias eltheino houtō kaio tou ponērou tēn prosoolēn dedoikōs, euchesthō to mē en hautǭ genesthai. Epeidē de, kathōs proeirēkamen, en tǭ ponērǭ keisthai ton kosmon ho logos phēsin, en de tois kosmikois pragmasin aitōn peirasmōn decpmai; kalōs kai apsumi? o rhy sthēnai apo tou ponērou
say, or think what you ought not, under the witness of God, who is everywhere and oversees all things? Being such a one, then, and liable for so much, do you think you are granting your fellow servant some great favour if you overlook one of the offences committed against you? If, then, we are to bring God our plea for mercy and pardon, let us prepare boldness for our conscience, so as to set our life forward as the advocate of this word and to say truly, “as we also have forgiven our debtors.” What does the next part of the words mean? I think it necessary not to pass this by without contemplation either, so that we may pray knowingly with the soul and not merely offer supplication with the body: “Lead us not into temptation, but deliver us from the evil one.” What, brothers, is the force of these words? It seems to me that the Lord names the evil one in many and various ways, calling him by many names according to the differences in his evil activities: devil, Beelzebul, mammon, ruler of the world, murderer, the evil one, father of lies, and the like. Perhaps, then, “temptation” too is one of the names understood of him, and the structure of the words confirms this supposition for us. For having said, “Lead us not into temptation,” he added, “deliver us from the evil one,” as though the same thing were signified by both names. If one who has not entered into temptation is certainly outside the evil one, and one who has come into temptation necessarily comes into the evil one, then temptation and the evil one are one in meaning. What, then, does this teaching of the prayer command us? To be outside the things seen in this world, as he says elsewhere to his disciples, “The whole world lies in the evil one.” So whoever wishes to be outside the evil one must of necessity separate himself from the world. For temptation has no room to touch the soul unless it holds out this worldly preoccupation to the greedier, like bait on the evil hook. The thought might become clearer to us through other examples. The sea is often harsh with great waves, but not to those who live far away from it. Fire is destructive, but only of the material that falls into it. War is terrible, but only to those who take part in the battle. As one who flees the misfortunes of war prays not to fall into war, one who fears fire prays not to be in it, and one who shudders at the sea prays not to be forced to sail, so let one who fears the attack of the evil one pray not to be in it. And since, as we said before, the Word says that the world lies in the evil one, and the occasions of temptation are in worldly affairs, the one who prays to be delivered from the evil one rightly also
Matt 6:12–13 (quotation, high confidence) · Matt 12:24 (allusion, medium confidence) · Matt 6:24 (allusion, medium confidence) · John 12:31 (allusion, medium confidence) · John 8:44 (allusion, medium confidence) · 1 John 5:19 (quotation, high confidence)
Notes and citation
Summary: We must be able to say truly that we have forgiven; “temptation” and “the evil one” are names for the same enemy, who rules the world, so to pray against temptation is to ask to be kept apart from the world, as one who fears war or the sea keeps away from them.
- “As we also have forgiven our debtors … Lead us not into temptation, but deliver us from the evil one”: Matt 6:12–13. Names of the devil: Matt 12:24 (Beelzebul); Matt 6:24 (mammon); John 12:31 (ruler of this world); John 8:44 (murderer, father of lies). “The whole world lies in the evil one”: 1 John 5:19 (Gregory ascribes it to the Lord).
- Gregory reads τοῦ πονηροῦ as “the evil one,” the devil.
Notes on the original text
- Digital text corrected (OCR debris (Latin letters) for πονηροῦ; OCR debris (Latin letters) for τοῖς): soi; λιχνοτέροις → τοῖς λιχνοτέροις; mirqροῦ → πονηροῦ.
Topics: Prayer
Cite (SBL): Gregory of Nyssa, Or. dom. 1191 (PG 44:1192a–1192d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1191). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.
Chapter 1193
1193PG 44:1193a
εὐχόμενος, ἔξω τῶν πειρασμῶν γενέσθαι παραι καλεῖ. Οὐ γὰρ ἄν τις καταπίῃ τὸ ἄγκιστρον, μὶ κατασπάσας ὲν λιχνείᾳ τὸ δέλεαρ. Ἀλλʼ εἴπωμεν κα ἡμεῖς ἀναστάντες τῷ Θεῷ, ὅτι Μὴ εἰσενέγκῃς ἡμᾶς εῑς πειρασμὸν (τουτέστιν, εἰς τὰ τοῦ βίου κακὰ) ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, τοῦ ὲν τῆ κόσμῳ τούτῳ τὴν ἰσχὺν κεκτημένου, οὗ ῥυσθείημεη χάριτι τοῦ Χριστοῦ, ὅτι αὐτῷ ἡ δύναμις καὶ ἡ δόξα ἅμα τῷ Πατρὶ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
euchomenos, exō tōn peirasmōn genesthai parai kalei. Ou gar an tis katapię̄ to ankistron, mi kataspasas en lichneią to delear. Allʼ eipōmen ka hēmeis anastantes tǭ Theǭ, hoti Mē eisenenkę̄s hēmas eis peirasmon (toutestin, eis ta tou biou kaka) alla rhysai hēmas apo tou ponērou, tou en tē kosmǭ toutǭ tēn ischyn kektēmenou, hou rhystheiēmeē chariti tou Christou, hoti autǭ hē dynamis kai hē doxa hama tǭ Patri, kai tǭ hagiǭ Pneumati, nyn kai aei kai eis tous aiōnas tōn aiōnōn. Amēn.
beseeches to be outside temptations. For no one would swallow the hook without greedily gulping down the bait. So let us too rise up and say to God: “Lead us not into temptation” — that is, into the evils of this life — “but deliver us from the evil one,” who holds power in this world. May we be delivered from him by the grace of Christ, for to him belong the power and the glory, together with the Father and the Holy Spirit, now and always and for ever and ever. Amen.
Matt 6:13 (quotation, high confidence)
Notes and citation
Summary: Gregory closes the fifth homily and the series with the prayer to be kept from the evils of life and delivered from the evil one, and a Trinitarian doxology.
- End of the homilies on the Lord’s Prayer. The doxology echoes the ending of the prayer found in later manuscripts of Matt 6:13.
Topics: Prayer
Cite (SBL): Gregory of Nyssa, Or. dom. 1193 (PG 44:1193a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-nyssa-oratio-dominica/1179/#p-1193). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 44 scan text (cited by Migne column); no public-domain English or FOTC volume exists, so it was re-read against the Greek.