Church Fathers: Post-Nicene Fathers Vol 07: 27.02.02 Oration II Part 1

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Church Fathers: Post-Nicene Fathers Vol 07: 27.02.02 Oration II Part 1



TOPIC: Post-Nicene Fathers Vol 07 (Other Topics in this Collection)
SUBJECT: 27.02.02 Oration II Part 1

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Oration II.

In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office.

It is generally agreed that this Oration was not intended for oral delivery. Its object was to explain and defend S. Gregory's recent conduct, which had been severely criticised by his friends at Nazianzus. He had been recalled by his father probably during the year a.d. 361 from Pontus, where he had spent several years in monastic seclusion with his friend S. Basil. His father, not content with his son's presence at home as a support for his declining years, and feeling assured of his fitness for the sacred office, had proceeded, with the loudly expressed approval of the congregation, in spite of Gregory's reluctance, to ordain him to the priesthood on Christmas Day a.d. 361. S. Gregory, even after the lapse of many years, speaks of his ordination as an act of tyranny, and at the time, stung almost to madness, as an ox by a gadfly, rushed away again to Pontus, to bury in its congenial solitude, consoled by an intimate friend's deep sympathy, his wounded feelings. Before long the sense of duty reasserted itself, and he returned to his post at his father's side before Easter a.d. 362. On Easter Day he delivered his first Oration before a congregation whose scantiness marked the displeasure with which the people of Nazianzus had viewed his conduct. Accordingly he set himself to supply them in this Oration with a full explanation of the motives which had led to his retirement. At the same time, as the secondary title of the Oration shows, he has supplied an exposition of the obligations and dignity of the Priestly Office which has been drawn upon by all later writers on the subject. S. Chrysostom in his well-known treatise, S. Gregory the Great in his Pastoral Care, and Bossuet in his panegyric on S. Paul, have done little more than summarise the material or develop the considerations contained in this eloquent and elaborate dissertation.

I. I have been defeated, and own my defeat. I subjected myself to the Lord, and prayed unto Him.hyperlink Let the most blessed David supply my exordium, or rather let Him Who spoke in David, and even now yet speaks through him. For indeed the very best order of beginning every speech and action, is to begin from God,hyperlink and to end in God. As to the cause, either of my original revolt and cowardice, in which I got me away far off, and remainedhyperlink away from you for a time, which perhaps seemed long to those who missed me; or of the present gentleness and change of mind, in which I have given myself up again to you, men may think and speak in different ways, according to the hatred or love they bear me, on the one side refusing to acquit me of the charges alleged, on the other giving me a hearty welcome. For nothing is so pleasant to men as talking of other people's business, especially under the influence of affection or hatred, which often almost entirely blinds us to the truth. I will, however, myself, unabashed, set forth the truth, and arbitrate with justice between the two parties, which accuse or gallantly defend us, by, on the one side, accusing myself, on the other, undertaking my own defence.

2. Accordingly, that my speech may proceed in due order, I apply myself to the question which arose first, that of cowardice. For I cannot endure that any of those who watch with interest the success, or the contrary, of my efforts, should be put to confusion on my account, since it has pleased God that our affairs should be of some consequence to Christians, so I will by my defence relieve, if there be any such, those who have already suffered; for it is well, as far us possible, and as reason allows, to shrink from causing, through our sin or suspicion, any offence or stumbling-block to the community: inasmuch as we know how inevitably even those who offend one of the little oneshyperlink will incur the severest punishment at the hands of Him who cannot lie.

3. For my present position is due, my good people, not to inexperience and ignorance, nay indeed, that I may boast myself a little,hyperlink neither is it due to contempt for the divine laws and ordinances. Now, just as in the body there ishyperlink one memberhyperlink which rules and, so to say, presides, while another is ruled over and subject; so too in the churches, God has ordained, according either to a law of equality, which admits of an order of merit, or to one of providence, by which He has knit all together, that those for whom such treatment is beneficial, should be subject to pastoral care and rule, and be guided by word and deed in the path of duty; while others should be pastors and teachers,hyperlink for the perfecting of the church, those, I mean, who surpass the majority in virtue and nearness to God, performing the functions of the soul in the body, and of the intellect in the soul; in order that both may be so united and compacted together, that, although one is lacking and another is pre-eminent, they may, like the members of our bodies, be so combined and knit together by the harmony of the Spirit, as to form one perfect body.hyperlink really worthy of Christ Himself, our Head.hyperlink

4. I am aware then that anarchyhyperlink and disorder cannot be more advantageous than order and rule, either to other creatures or to men; nay, this is true of men in the highest possible degree, because the interests at stake in their case are greater; since it is a great thinghyperlink for them, even if they fail of their highest purpose-to be free from sin-to attain at least to that which is second best, restoration from sin. Since this seems right and just, it is, I take it, equally wrong and disorderly that all should wish to rule, and that no one should accepthyperlink it. For if all men were to shirk this office, whether it must be called a ministry or a leadership, the fair fulnesshyperlink of the Church would be halting in the highest degree, and in fact cease to be fair. And further, where, and by whom would God be worshipped among us in those mystic and elevating rites which are our greatest and most precious privilege, if there were neither king, nor governor, nor priesthood, nor sacrifice,hyperlink nor all those highest offices to the loss of which, for their great sins, men were of old condemned in consequence of their disobedience?

5. Nor indeed is it strange or inconsistent for the majority of those who are devoted to the study of divine things, to ascend to rule from being ruled, nor does it overstep the limits laid down by philosophy,hyperlink or involve disgrace; any more than for an excellent sailor to become a lookout-man, and for a lookout-man, who has successfully kept watch over the winds, to be entrusted with the helm; or, if you will, for a brave soldier to be made a captain, and a good captain to become a general, and have committed to him the conduct of the whole campaign. Nor again, as perhaps some of those absurd and tiresome people may suppose, who judge of others' feelings by their own, was I ashamed of the rank of this grade from my desire for a higher. I was not so ignorant either of its divine greatness or human low estate, as to think it no great thing for a created nature, to approach in however slight degree to God, Who alone is most glorious and illustrious, and surpasses in purity every nature, material and immaterial alike.

6. What then were my feelings, and what was the reason of my disobedience? For to most men I did not at the time seem consistent with myself, or to be such as they had known me, but to have undergone some deterioration, and to exhibit greater resistance and self-will than was right. And the causes of this you have long been desirous to hear. First, and most important, I was astounded at the unexpectedness of what had occurred, as people are terrified by sudden noises; and, losing the control of my reasoning faculties, my self-respect, which had hitherto controlled me, gave way. In the next place, there came over me an eager longinghyperlink for the blessings of calm and retirement, of which I had from the first been enamoured to a higher degree, I imagine, than any other student of letters, and which amidst the greatest and most threatening dangers I had promised to God, and of which I had also had so much experience, that I was then upon its threshold, my longing having in consequence been greatly kindled, so that I could not submit to be thrust into the midst of a life of turmoil by an arbitrary act of oppression, and to be torn away by force from the holy sanctuary of such a life as this.

7. For nothing seemed to me so desirable as to close the doors of my senses, and, escaping from the flesh and the world, collected within myself, having no further connection than was absolutely necessary with human affairs, and speaking to myself and to Godhyperlink to live superior to visible things, ever preserving in myself the divine impressions pure and unmixed with the erring tokens of this lower world, and both being, and constantly growing more and more to be, a real unspotted mirror of God and divine things, as light is added to light, and what was still dark grew clearer, enjoying already by hope the blessings of the world to come, roaming about with the angels, even now being above the earth by having forsaken it, and stationed on high by the Spirit. If any of you has been possessed by this longing, he knows what I mean and will sympathise with my feelings at that time. For, perhaps, I ought not to expect to persuade most people by what I say, since they are unhappily disposed to laugh at such things, either from their own thoughtlessness, or from the influence of men unworthy of the promise, who have bestowed upon that which is good an evil name, calling philosophy nonsense, aided by envy and the evil tendencies of the mob, who are ever inclined to grow worse: so that they are constantly occupied with one of two sins, either the commission of evil, or the discrediting of good.

8. I was influenced besides by another feeling, whether base or noble I do not know, but I will speak out to you all my secrets. I was ashamed of all those others, who, without being better than ordinary people, nay, it is a great thing if they be not worse, with unwashen hands,hyperlink as the saying rims, and uninitiated souls, intrude into the most sacred offices; and, before becoming worthy to approach the temples, they lay claim to the sanctuary,hyperlink and they push and thrust around the holy table, as if they thought this order to be a means of livelihood, instead of a pattern of virtue, or an absolute authority, instead of a ministry of which we must give account. In fact they are almost more in number than those whom they govern; pitiable as regards piety,hyperlink and unfortunate in their dignity; so that, it seems to me, they will not, as time and this evil alike progress, have any one left to rule, when all are teachers, instead of, as the promise says, taught of God,hyperlink and all prophesy,hyperlink so that even "Saul is among the prophets,"hyperlink according to the ancient history and proverb. For at no time, either now or in former days, amid the rise and fall of various developments, has there ever been such an abundance, as now exists among Christians, of disgrace and abuses of this kind. And, if to stay this current is beyond our powers, at any rate it is not the least important duty of religion to testify the hatred and shame we feel for it.

9. Lastly, there is a matter more serious than any which I have mentioned, for I am now coming to the finalehyperlink of the question: and I will not deceive you; for that would not be lawful in regard to topics of such moment. I did not, nor do I now, think myself qualified to rule a flock or herd, or to have authority over the souls of men. For in their case it is sufficient to render the herd or flock as stout and fat as possible; and with this object the neatherd and shepherd will look for well watered and rich pastures, and will drive his charge from pasture to pasture, and allow them to rest, or arouse, or recall them, sometimes with his staff, most often with his pipe; and with the exception of occasional struggles with wolves, or attention to the sickly, most of his time will be devoted to the oak and the shade and his pipes, while he reclines on the beautiful grass, and beside the cool water, and shakes down his couch in a breezy spot, and ever and anon sings a love ditty, with his cup by his side, and talks to his bullocks or his flock, the fattest of which supply his banquets or his pay. But no one ever has thought of the virtue of flocks or herds; for indeed of what virtue are they capable? Or who has regarded their advantage as more important than his own pleasure?

10. But in the case of man, hard as it is for him to learn how to submit to rule, it seems far harder to know how to rule over men, and hardest of all, with this rifle of ours, which leads them by the divine law, and to God, for its risk is, in the eyes of a thoughtful man, proportionate to its height and dignity. For, first of all, he must, like silver or gold, though in general circulation in all kinds of seasons and affairs, never ring false or alloyed, or give token of any inferior matter, needing further refinement in the fire;hyperlink or else, the wider his rule, the greater evil he will be. Since the injury which extends to many is greater than that which is confined to a single individual.

II. For it is not so easy to dye deeply a piece of cloth, or to impregnate with odours, foul or the reverse, whatever comes near to them; nor is it so easy for the fatal vapour, which is rightly called a pestilence, to infect the air, and through the air to gain access to living being, as it is for the vice of a superior to take most speedy possession of his subjects, and that with far greater facility than virtue its opposite. For it is in this that wickedness especially has the advantage over goodness, and most distressing it is to me to perceive it, that vice is something attractive and ready at hand, and that nothing is so easy as to become evil, even without any one to lead us on to it; while the attainment of virtue is rare and difficult, even where there is much to attract and encourage us. And it is this, I think, which the most blessed Haggai had before his eyes, in his wonderful and most true figure:hyperlink -"Ask the priests concerning the law, saying: If holy flesh borne in a garment touch meat or drink or vessel, will it sanctify what is in contact with it? And when they said No; ask again if any of these things touch what is unclean, does it not at once partake of the pollution? For they will surely tell you that it does partake of it, and does not continue clean in spite of the contact."

12. What does he mean by this? As I take it, that goodness can with difficulty gain a hold upon human nature, like fire upon green wood; while most men are ready and disposed to join in evil, like stubble,hyperlink I mean, ready for a spark and a wind, which is easily kindled and consumed from its dryness. For more quickly would any one take part in evil with slight inducement to its full extent, than in good which is fully set before him to a slight degree. For indeed a little wormwood most quickly imparts its bitterness to honey; while not even double the quantity of honey can impart its sweetness to wormwood: and the withdrawal of a small pebble would draw headlong a whole river, though it would be difficult for the strongest dam to restrain or stay its course.

13. This then is the first point in what we have said, which it is right for us to guard against, viz.: being found to be bad paintershyperlink of the charms of virtue, and still more, if not, perhaps, models for poor painters, poor models for the people, or barely escaping the proverb, that we undertake to heal othershyperlink while ourselves are full of sores.

14. In the second place, although a man has kept himself pure from sin, even in a very high degree; I do not know that even this is sufficient for one who is to instruct others in virtue. For he who has received this charge, not only needs to be free from evil, for evil is, in the eyes of most of those under his care, most disgraceful, but also to be eminent in good, according to the command, "Depart from evil and do good."hyperlink And he must not only wipe out the traces of vice from his soul, but also inscribe better ones, so as to outstrip men further in virtue than he is superior to them in dignity. He should know no limits in goodness or spiritual progress, and should dwell upon the loss of what is still beyond him, rather than the gain of what he has attained, and consider that which is beneath his feet a step to that which comes next: and not think it a great gain to excel ordinary people, but a loss to fall short of what we ought to be: and to measure his success by the commandment and not by his neighbours, whether they be evil, or to some extent proficient in virtue: and to weigh virtue in no small scales, inasmuch as it is due to the Most High, "from Whom are all things, and to Whom are all things."hyperlink

15. Nor must he suppose that the same things are suitable to all, just as all have not the same stature, nor are the features of the face, nor the nature of animals, nor the qualities of soil, nor the beauty and size of the stars, in all cases the same: but he must consider base conduct a fault in a private individual, and deserving of chastisement under the hard rule of the law; while in the case of a ruler or leader it is a fault not to attain to the highest possible excellence, and always make progress in goodness, if indeed he is, by his high degree of virtue, to draw his people to an ordinary degree, not by the force of authority, but by the influence of persuasion. For what is involuntary apart from its being the result of oppression, is neither meritorious nor durable. For what is forced, like a planthyperlink violently drawn aside by our hands, when set free, returns to what it was before, but that which is the result of choice is both most legitimate and enduring, for it is preserved by the bond of good will. And so our law and our lawgiver enjoin upon us most strictly that we should "tend the flock not by constraint but willingly."hyperlink

16. But granted that a man is free from vice, and has reached the greatest heights of virtue: I do not see what knowledge or power would justify him in venturing upon this office. For the guiding of man, the most variable and manifold of creatures, seems to me in very deed to be the art of artshyperlink and science of sciences. Any one may recognize this, by comparing the work of the physician of souls with the treatment of the body; and noticing that, laborious as the latter is, ours is more laborious, and of more consequence, from the nature of its subject matter, the power of its science, and the object of its exercise. The one labours about bodies, and perishable failing matter, which absolutely must be dissolved and undergo its fate,hyperlink even if upon this occasion by the aid of art it can surmount the disturbance within itself, being dissolved by disease or time in submission to the law of nature, since it cannot rise above its own limitations.

17. The other is concerned with the soul, which comes from God and is divine, and partakes of the heavenly nobility, and presses on to it, even if it be bound to an inferior nature. Perhaps indeed there are other reasons also for this, which only God, Who bound them together, and those who are instructed by God in such mysteries, can know, but as far as I, and men like myself can perceive, there are two: one, that it may inherit the glory above by means of a struggle and wrestlinghyperlink with things below, being tried as gold in the firehyperlink by things here, and gain the objects of our hope as a prize of virtue, and not merely as the gift of God. This, indeed, was the will of Supreme Goodness, to make the good even our own, not only because sown in our nature, but because cultivated by our own choice, and by the motions of our will,hyperlink free to act in either direction. The second reason is, that it may draw to itself and raise to heaven the lower nature, by gradually freeing it from its grossness, in order that the soul may be to the body what God is to the soul, itself leading on the matter which ministers to it, and uniting it, as its fellow-servant, to God.

18. Place and time and age and season and the like are the subjects of a physician's scrutiny; he will prescribe medicines and diet, and guard against things injurious, that the desires of the sick may not be a hindrance to his art. Sometimes, and in certain cases, he will make use of the cautery or the knife or the severer remedies; but none of these, laborious and hard as they may seem, is so difficult as the diagnosis and cure of our habits, passions, lives, wills, and whatever else is within us, by banishing from our compound nature everything brutal and fierce, and introducing and establishing in their stead what is gentle and dear to God, and arbitrating fairly between soul and body; not allowing the superior to be overpowered by the inferior, which would be the greatest injustice; but subjecting to the ruling and leading power that which naturally takes the second place: as indeed the divine law enjoins, which is most excellently imposed on His whole creation, whether visible or beyond our ken.

19. This further point does not escape me, that the nature of all these objects of the watch-fulness of the physician remains the same, and does not evolve out of itself any crafty opposition, or contrivance hostile to the appliances of his art, nay, it is rather the treatment which modifies its subject matter,hyperlink except where some slight insubordination occurs on the part of the patient, which it is not difficult to prevent or restrain. But in our case, human prudence and selfishness, and the want of training and inclination to yield ready submission are a very great obstacle to advance in virtue, amounting almost to an armed resistance to those who are wishful to help us. And the very eagerness with which we should lay bare our sickness to oar spiritual physicians, we employ in avoiding this treatment,hyperlink and shew our bravery by struggling against what is for our own interest, our skill in shunning what is for our health.

20. For we either hide away our sin, cloaking it over in the depth of our soul, like some festering and malignant disease, as if by escaping the notice of men we could escape the mighty eye of God and justice. Or else we allege excuses in our sins,hyperlink by devising pleas in defence of our falls, or tightly closing our ears, like the deaf adder that stoppeth her ears, we are obstinate in refusing to hear the voice of the charmer, and be treated with the medicines of wisdom? by which spiritual sickness is healed. Or, lastly, those of us who are most daring and self-willed shamelessly brazen out our sin before those who would heal it, marching with bared head, as the saying is, into all kinds of transgression. O what madness, if there be no term more fitting for this state of mind! Those whom we ought to love as our benefactors we keep off, as if they were our enemies, hating those who reprove in the gates, and abhorring the righteous word;hyperlink and we think that we shall succeed in the war that we are waging against those who are well disposed to us by doing ourselves all the harm we can, like men who imagine they are consuming the flesh of others when they are really fastening upon their own.

21. For these reasons I allege that our office as physicians far exceeds in toilsomeness, and consequently in worth, that which is confined to the body; and further, because the latter is mainly concerned with the surface, and only in a slight degree investigates the causes which are deeply hidden. But the whole of our treatment and exertion is concerned with the hidden man of the heart,hyperlink and our warfare is directed against that adversary and foe within us, who uses ourselves as his weapons against ourselves, and, most fearful of all, hands us over to the death of sin. In opposition then, to these foes we are in need of great and perfect faith, and of still greater co-operation on the part of God, and, as I am persuaded, of no slight countermanoeuvring on our own part, which mast manifest itself both in word and deed, if ourselves, the most precious possession we have, are to be duly tended and cleansed and made as deserving as possible.

22. To turn however to the ends in view in each of these forms of healing, for this point is still left to be considered, the one preserves, if it already exists, the health and good habit of the flesh, or if absent, recalls it; though it is not yet clear whether or not these will be for the advantage of those who possess them, since their opposites very often confer a greater benefit on those who have them, just as poverty and wealth, renown or disgrace, a low or brilliant position, and all other circumstances, which are naturally indifferent, and do not incline in one direction more than in another, produce a good or bad effect according to the will of, and the manner in which they are used by the persons who experience them. But the scope of our art is to provide the soul with wings, to rescue it from the world and give it to God, and to watch over that which is in His image,hyperlink if it abides, to take it by the hand, if it is in danger, or restore it, if ruined, to make Christ to dwell in the hearthyperlink by the Spirit: and, in short, to deify, and bestow heavenly bliss upon, one who belongs to the heavenly host.

23. This is the wish of our schoolmasterhyperlink the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and endhyperlink of the spiritual law; of the emptied Godhead,hyperlink of the assumed flesh,hyperlink of the novel union between God and man, one consistinghyperlink of two, and both in one. This is why God was unitedhyperlink to the flesh by means of the soul,hyperlink and natures so separate were knit together by the affinity to each of the element which mediated between them: so all became one for the sake of all, and for the sake of one, our progenitor, the soul because of the soul which was disobedient, the flesh because of the flesh which co-operated with it and shared in its condemnation, Christ, Who was superior to, and beyond the reach of, sin, because of Adam, who became subject to sin.

24. This is why the new was substituted for the old,hyperlink why He Who suffered was for suffering recalled to life, why each property of His, Who was above us, was interchanged with each of ours, why the new mystery took place of the dispensation, due to loving kindness which deals with him who fell through disobedience. This is the reason for the generation and the virgin, for the manger and Bethlehem; the generation on behalf of the creation,hyperlink the virgin on behalf of the woman,hyperlink Bethlehemhyperlink because of Eden, the manger because of the garden, small and visible things on behalf of great and hidden things. This is why the angelshyperlink glorified first the heavenly, then the earthly,hyperlink why the shepherds saw the glory over the Lamb and the Shepherd, why the star led the Magi to worship and offer gifts,hyperlink in order that idolatry might be destroyed. This is why Jesus was baptized,hyperlink and received testimony from above, and fasted,hyperlink and was tempted, and overcame him who had overcome. This is why devils were cast out,hyperlink and diseases healed, and the mighty preaching was entrusted to, and successfully proclaimed by men of low estate.

25. This is why the heathen rage and the peoples imagine vain things;hyperlink why treehyperlink is set over against tree,hyperlink hands against hand, the one stretched out in self indulgence,hyperlink the others in generosity; the one unrestrained, the others fixed by nails,hyperlink the one expelling Adam, the other reconciling the ends of the earth. This is the reason of the lifting up to atone for the fall, and of the gall for the tasting, and of the thorny crown for the dominion of evil, and of death for death, and of darkness for the sake of light, and of burial for the return to the ground, and of resurrection for the sake of resurrection.hyperlink All these are a training from God for us, and a healing for our weakness, restoring the old Adam to the place whence he fell, and conducting us to the tree of life,hyperlink from which the tree of knowledge estranged us, when partaken of unseasonably, and improperly.

26. Of this healing we, who are set over others, are the ministers and fellow-labourers;hyperlink for whom it is a great thing to recognise and heal their own passions and sicknesses: or rather, not really a great thing, only the viciousness of most of those who belong to this order has made me say so: but a much greater thing is the power to heal and skilfully cleanse those of others, to the advantage both of those who are in want of healing and of those whose charge it is to heal.

27. Again, the healers of our bodies will have their labours and vigils and cares, of which we are aware; and will reap a harvest of pain for themselves from the distresses of others, as one of their wise menhyperlink said; and will provide for the use of those who need them, both the results of their own labours and investigations, and what they have been able to borrow from others: and they consider none, even of the minutest details, which they discover, or which elude their search, as having other than an important influence upon health or danger. And what is the object of all this? That a man may live some days longer on the earth, though he is possibly not a good man, but one of the most depraved, for whom it had perhaps been better, because of his badness, to have died long ago, in order to be set free from vice, the most serious of sicknesses. But, suppose he is a good man, how long will he be able to live? Forever? Or what will he gain from life here, from which it is the greatest of blessings, if a man be sane and sensible, to seek to be set free?

28. But we, upon whose efforts is staked the salvation of a soul, a being blessed and immortal, and destined for undying chastisement or praise, for its vice or virtue,-what a struggle ought ours to be, and how great skill do we require to treat, or get men treated properly, and to change their life, and give up the clay to the spirit. For men and women, young and old, rich and poor, the sanguine and despondent, the sick and whole, rulers and ruled, the wise and ignorant, the cowardly and courageous, the wrathful and meek, the successful and failing, do not require the same instruction and encouragement.

29. And if you examine more closely, how great is the distinction between the married and the unmarried, and among the latter between hermits and those whohyperlink live together in community, between those who are proficient and advanced in contemplation and those who barely hold on the straight course, between townsfolk again and rustics, between the simple and the designing, between men of business and men of leisure, between those who have met with reverses and those who are prosperous and ignorant of misfortune. For these classes differ sometimes more widely from each other in their desires and passion than in their physical characteristics; or, if you will, in the mixtures and blendings of the elements of which we are composed, and, therefore, to regulate them is no easy task.

30. As then the same medicine and the same food are not in every case administered to men's bodies, but a difference is made according to their degree of health or infirmity; so also are souls treated with varying instruction and guidance. To this treatment witness is borne by those who have had experience of it. Some are led by doctrine, others trained by example; some need the spur, others the curb; some are sluggish and hard to rouse to the good, and must be stirred up by being smitten with the word; others are immoderately fervent in spirit, with impulses difficult to restrain, like thoroughbred colts, who run wide of the turning post, and to improve them the word must have a restraining and checking influence.

31. Some are benefited by praise, others by blame, both being applied in season; while if out of season, or unreasonable, they are injurious; some are set right by encouragement, others by rebuke; some, when taken to task in public, others, when privately corrected. For some are wont to despise private admonitions, but are recalled to their senses by the condemnation of a number of people, while others, who would grow reckless under reproof openly given, accept rebuke because it is in secret, and yield obedience in return for sympathy.

32. Upon some it is needful to keep a close watch, even in the minutest details, because if they think they are unperceived (as they would contrive to be), they are puffed up with the idea of their own wisdom: Of others it is better to take no notice, but seeing not to see, and hearing not to hear them, according to the proverb, that we may not drive them to despair, under the depressing influence of repeated reproofs, and at last to utter recklessness, when they have lost the sense of self-respect, the source of persuasiveness.hyperlink In some cases we must even be angry, without feeling angry, or treat them with a disdain we do not feel, or manifest despair, though we do not really despair of them, according to the needs of their nature. Others again we must treat with condescensionhyperlink and lowliness, aiding them readily to conceive a hope of better things. Some it is often more advantageous to conquer-by others to be overcome, and to praise or deprecate, in one case wealth and power, in another poverty and failure.



Footnotes



1 Ps. xxvii. 7 (lxx).



2 Begin from God. Possibly an adaptation of the exordium of Theocr. Idyll, xvii. 1. e'k Dio\j a'rxw/mesqa, ka\i e'ij Di/a lh/gete, moi=sai. "Let Zeus inspire our opening strain, And Muses, end your song in Zeus again." Cf. Demosth. Epist. 1.



3 Ps. lv. 7.



4 S. Matt. xviii. 6.



5 2 Cor. xi. 16.



6 One member. The Ben. editors object to this translation (which is that of Rufinus, Billius and Bagriel) as inconsistent with the following allusion to the relation of the soul to the body. It seems, however, more in harmony with the figure of S. Paul, who compares the arrangement of the members of the body to the hierarchy of the Church.



7 Rom. xii. 4; 1 Cor. xii. 12.



8 Eph. iv. 11.



9 1 Cor. xii. 20; Eph. iv. 16.



10 Eph. iv. 15.



11 Anarchy, &c. Comp. Plato Legg. XII. 2.



12 A great thing. The Ben. editors note the obscurity of the original here.



13 Accept, de/xesqai. Many Mss have a!rxesqai, preserving the play upon the word a!rxein. The latter reading, the Ben. editors suggest, may have an active sense, as Hom. Il. II. 345.



14 Eph. i. 23.



15 Hos. iii. 4.



16 Philosophy. filosofi/a is used by S. Greg. and other Fathers in various senses, not always clearly distinguishable. Sometimes it refers to the ancient philosophical teachers and schools: sometimes to the Christian philosophy, which inculcates Divine truth, and teaches the principles of a good hand holy life: sometimes to the practice of these principles, either in regard to some special virtue, e.g. patience, or, in general, in the lives of individual Christians, and further, as involving the most careful and extensive reduction of these principles to practice - the discipline of the monastic life. Cf. Suicer, in verb.



17 Eager longing.. Nearly all Mss. read "pity" - which would have to be understood in the sense of "regretful affection."



18 1 Cor. xiv. 28.



19 S. Mar. vii. 5.



20 The sanctuary. i.e. That which gave the right to a place in the sanctuary, - the priesthood. Billius wrongly takes it of the episcopate.



21 Piety - for it is a mere external pretence, deceiving themselves as well as others. ei'se/baia here has the double sense of piety and orthodoxy = the former being the more prominent.



22 Is. liv. 13; S. Joh vi. 45.



23 Numb. xi. 29; 1 Cor. xiv. 24.



24 1 Sam. x. 11; xix. 24.



25 The finale of the question, or "the main conclusion of my subject." lit. "the colophon of my reason." lo/goj cannot here mean "of my speech" for it has only just begun.



26 Cf. 1 Cor. iii. 12.



27 Hagg. ii. 12 et seq.



28 Job xxi. 18; Ps. lxxxiii. 13; Isai. v. 24; Joel ii. 5.



29 Painters, i.e. in our discourses; models by our lives and examples.



30 S. Luke iv. 23.



31 Ps. xxxvii. 27.



32 Rom xi. 35.



33 A plant. Cf. Orat. vi. 8, xxiii. 1. A favourite figure of S. Gregory.



34 1 Pet. v. 2.



35 The art of arts. This is the original of the frequently quoted commonplace, which in S. Gregory the Great's Pastoral Care, i. 1, takes the form "ars artium est regimen animarum"



36 Gen. iii. 19.



37 Eph. vi. 12.



38 1 Pet. i. 7.



39 Our will. Clémencet compares S. Bernard, de Gratia et Libero Arbitrio, xiv. 47 (tom. i. 1397, Gaume). Petavius, de Incarn, tom. v., p. 416, lib. IX., iii, 11, comments on this passage in treating of free will.



40 Its subject matter, i.e. the affection of the sick body, which it is the object of medicine to change to its opposite. So Combefis.



41 This treatment: the treatment of the spiritual physician.



42 Ps. cxli. 4 (lxx).



43 Ps. lviii. 5, 6 (lxx).



44 Amos v. 10.



45 1 Pet. iii, 4.



46 Gen i. 26.



47 Eph. iii. 17.



48 Gal. iii. 24.



49 Heb. xii. 2.



50 Phil. ii. 7.



51 Heb. ii. 14.



52 One consisting, &c. "These words" says Gabriel, "are indeed a two-edged sword against the heretics, for one clause mortally wounds Nestorius who separates the Divine from the Human Nature - the other Eutyches, who empties the human into the Divine."



53 Was united, a\nekra/qh, lit., "was blended" - cf. Orat. xxxviii. 13. This and similar terms used by Gregory and his contemporaries in an orthodox sense were laid aside by later Fathers, in consequence of their having been perverted in favor of the Eutychian heresy.



54 By means of the soul, Cf. Orat. xxix. 19; xxxviii. 13; Epist. 101 (tom. 2. p. 90 A.): Poem. Dogmat., x., 53-61 (tom. 2, p. 256); Petavius de Incarn. IV., xiii.. 2.



55 Heb. viii. 8-13.



56 LIt. "of the formation" - the substantive here corresponds to the verb in Gen. ii. 7 (LXX.).



57 S. Luke ii. 7.



58 S. Matt. iii. 13, 17.



59 1 Cor. xv. 49.



60 S. Matt. ii. 9, 11.



61 S. Matt. iii. 13, 17.



62 S. Matt. iv. 2.



63 S. Matt. x. 7, 8.



64 Ps. ii. 1.



65 Gen. iii. 3. Why tree, &c. A striking contrast of the means of Redemption by the Cross of Christ with the circumstances of the Fall.



66 S. John xix. 17.



67 Gen. iii. 6-23.



68 S. Matt. xxvii. 35.



69 For the sake of resurrection. One translator carries on the contrast, and renders "to atone for the insurrection," sc. of Adam. The preposition u 9pep seems decisive against this.



70 Rev. ii. 7; xxii. 14.



71 1 Cor. iii. 9; iv. 1; 2 Cor. vi. 1.



72 One of their wise men, the author of the treatise peri\ fusw=n, ascribed to Hippocrates.



73 Those who, &c. miga/daj, cf. xxi., 10, where monadikoi; and oi 9 th=j e'rmui/aj are distinguished from miga/dej and oi 9 th=j e'pimici/aj. Clémencet here holds that oi 9 th=j e'rhmi/aj are hermits as distinguished from coenobites, but does not hint at any further subdivision between the koinwnikoi; and the miga/dej. Cf. also xliii. 62; xxi. 19. Montaut, "Revue Critique, &c." (pp. 48-52) attempts to distinguish between the miga/dej and the koinwnikoi/. But although he confirms the overthrow by Clémencet of the views of previous translators, he leaves Clémencet's own position really unweakened. S. Gregory uses the two terms as practically convertible. In xxi.. § 19, (which Montaut misinterprets) he explains that the life of the coenobite is a hermit-life in its relation to the world which he has forsaken, while it has opportunities in community-life for the growth of those virtues which are required by the relation of man to man. Cf. Bened. edition (Clémencet), Praef. Gener., Pars. II., § iii. sub finem.



74 The source of persuasiveness, lit., "the medicine of persuasion."



75 condescension, lit., `equity,

0' dealing gently with their weakness, not exacting the literal fulfilment of the law.