Introduction to Oration II (part 1 of 3)

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.

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.

1. I have been defeated, and own my defeat. I subjected myself to the Lord, and prayed unto Him.²⁵⁴⁴ 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,²⁵⁴⁵ 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 remained²⁵⁴⁶ away from you for a time, which perhaps seemed long to those who missed me; or of the present gentleness and change of mind, in which I have given myself up again to you, men may think and speak in different ways, according to the hatred or love they bear me, on the one side refusing to acquit me of the charges alleged, on the other giving me a hearty welcome. For nothing is so pleasant to men as talking of other people's business, especially under the influence of affection or hatred, which often almost entirely blinds us to the truth. I will, however, myself, unabashed, set forth the truth, and arbitrate with justice between the two parties, which accuse or gallantly defend us, by, on the one side, accusing myself, on the other, undertaking my own defence.

2. Accordingly, that my speech may proceed in due order, I apply myself to the question which arose first, that of cowardice. For I cannot endure that any of those who watch with interest the success, or the contrary, of my efforts, should be put to confusion on my account, since it has pleased God that our affairs should be of some consequence to Christians, so I will by my defence relieve, if there be any such, those who have already suffered; for it is well, as far as possible, and as reason allows, to shrink from causing, through our sin or suspicion, any offence or stumbling-block to the community: inasmuch as we know how inevitably even those who offend one of the little ones²⁵⁴⁷ 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,²⁵⁴⁸ neither is it due to contempt for the divine laws and ordinances. Now, just as in the body there is²⁵⁴⁹ one member²⁵⁵⁰ 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,²⁵⁵¹ 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,²⁵⁵² really worthy of Christ Himself, our Head.²⁵⁵³

4. I am aware then that anarchy²⁵⁵⁴ 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 thing²⁵⁵⁵ 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 accept²⁵⁵⁶ it. For if all men were to shirk this office, whether it must be called a ministry or a leadership, the fair fulness²⁵⁵⁷ 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,²⁵⁵⁸ 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,²⁵⁵⁹ 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 longing²⁵⁶⁰ for the blessings of calm and retirement, of which I had from the first been enamoured to a higher degree, I imagine, than any other student of letters, and which amidst the greatest and most threatening dangers I had promised to God, and of which I had also had so much experience, that I was then upon its threshold, my longing having in consequence been greatly kindled, so that I could not submit to be thrust into the midst of a life of turmoil by an arbitrary act of oppression, and to be torn away by force from the holy sanctuary of such a life as this.

7. For nothing seemed to me so desirable as to close the doors of my senses, and, escaping from the flesh and the world, collected within myself, having no further connection than was absolutely necessary with human affairs, and speaking to myself and to God,²⁵⁶¹ 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,²⁵⁶² as the saying runs, and uninitiated souls, intrude into the most sacred offices; and, before becoming worthy to approach the temples, they lay claim to the sanctuary,²⁵⁶³ 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,²⁵⁶⁴ 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,²⁵⁶⁵ and all prophesy,²⁵⁶⁶ so that even "Saul is among the prophets,"²⁵⁶⁷ 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 finale²⁵⁶⁸ 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 rule of ours, which leads them by the divine law, and to God, for its risk is, in the eyes of a thoughtful man, proportionate to its height and dignity. For, first of all, he must, like silver or gold, though in general circulation in all kinds of seasons and affairs, never ring false or alloyed, or give token of any inferior matter, needing further refinement in the fire;²⁵⁶⁹ or else, the wider his rule, the greater evil he will be. Since the injury which extends to many is greater than that which is confined to a single individual.

11. For it is not so easy to dye deeply a piece of cloth, or to impregnate with odours, foul or the reverse, whatever comes near to them; nor is it so easy for the fatal vapour, which is rightly called a pestilence, to infect the air, and through the air to gain access to living being, as it is for the vice of a superior to take most speedy possession of his subjects, and that with far greater facility than virtue its opposite. For it is in this that wickedness especially has the advantage over goodness, and most distressing it is to me to perceive it, that vice is something attractive and ready at hand, and that nothing is so easy as to become evil, even without any one to lead us on to it; while the attainment of virtue is rare and difficult, even where there is much to attract and encourage us. And it is this, I think, which the most blessed Haggai had before his eyes, in his wonderful and most true figure:²⁵⁷⁰—"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,²⁵⁷¹ 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 painters²⁵⁷² 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 others²⁵⁷³ 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."²⁵⁷⁴ 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."²⁵⁷⁵

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 plant²⁵⁷⁶ 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."²⁵⁷⁷

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 arts²⁵⁷⁸ 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,²⁵⁷⁹ 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 wrestling²⁵⁸⁰ with things below, being tried as gold in the fire²⁵⁸¹ 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,²⁵⁸² free to act in either direction. The second reason is, that it may draw to itself and raise to heaven the lower nature, by gradually freeing it from its grossness, in order that the soul may be to the body what God is to the soul, itself leading on the matter which ministers to it, and uniting it, as its fellow-servant, to God.

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

19. This further point does not escape me, that the nature of all these objects of the watchfulness of the physician remains the same, and does not evolve out of itself any crafty opposition, or contrivance hostile to the appliances of his art, nay, it is rather the treatment which modifies its subject matter,²⁵⁸³ except where some slight insubordination occurs on the part of the patient, which it is not difficult to prevent or restrain. But in our case, human prudence and selfishness, and the want of training and inclination to yield ready submission are a very great obstacle to advance in virtue, amounting almost to an armed resistance to those who are wishful to help us. And the very eagerness with which we should lay bare our sickness to our spiritual physicians, we employ in avoiding this treatment,²⁵⁸⁴ 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,²⁵⁸⁵ 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,²⁵⁸⁶ 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;²⁵⁸⁷ 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,²⁵⁸⁸ and our warfare is directed against that adversary and foe within us, who uses ourselves as his weapons against ourselves, and, most fearful of all, hands us over to the death of sin. In opposition then, to these foes we are in need of great and perfect faith, and of still greater co-operation on the part of God, and, as I am persuaded, of no slight countermanoeuvring on our own part, which must manifest itself both in word and deed, if ourselves, the most precious possession we have, are to be duly tended and cleansed and made as deserving as possible.

22. To turn however to the ends in view in each of these forms of healing, for this point is still left to be considered, the one preserves, if it already exists, the health and good habit of the flesh, or if absent, recalls it; though it is not yet clear whether or not these will be for the advantage of those who possess them, since their opposites very often confer a greater benefit on those who have them, just as poverty and wealth, renown or disgrace, a low or brilliant position, and all other circumstances, which are naturally indifferent, and do not incline in one direction more than in another, produce a good or bad effect according to the will of, and the manner in which they are used by the persons who experience them. But the scope of our art is to provide the soul with wings, to rescue it from the world and give it to God, and to watch over that which is in His image,²⁵⁸⁹ 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 heart²⁵⁹⁰ 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 schoolmaster²⁵⁹¹ the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end²⁵⁹² of the spiritual law; of the emptied Godhead,²⁵⁹³ of the assumed flesh,²⁵⁹⁴ of the novel union between God and man, one consisting²⁵⁹⁵ of two, and both in one. This is why God was united²⁵⁹⁶ to the flesh by means of the soul,²⁵⁹⁷ 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,²⁵⁹⁸ 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,²⁵⁹⁹ the virgin on behalf of the woman,²⁶⁰⁰ Bethlehem²⁶⁰¹ because of Eden, the manger because of the garden, small and visible things on behalf of great and hidden things. This is why the angels²⁶⁰² glorified first the heavenly, then the earthly,²⁶⁰³ why the shepherds saw the glory over the Lamb and the Shepherd, why the star led the Magi to worship and offer gifts,²⁶⁰⁴ in order that idolatry might be destroyed. This is why Jesus was baptized,²⁶⁰⁵ and received testimony from above, and fasted,²⁶⁰⁶ and was tempted, and overcame him who had overcome. This is why devils were cast out,²⁶⁰⁷ 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;²⁶⁰⁸ why tree²⁶⁰⁹ is set over against tree,²⁶¹⁰ hands against hand, the one stretched out in self indulgence,²⁶¹¹ the others in generosity; the one unrestrained, the others fixed by nails,²⁶¹² 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.²⁶¹³ 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,²⁶¹⁴ 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;²⁶¹⁵ 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 men²⁶¹⁶ 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 who²⁶¹⁷ 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.²⁶¹⁸ 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 condescension²⁶¹⁹ and lowliness, aiding them readily to conceive a hope of better things. Some it is often more advantageous to conquer—by others to be overcome, and to praise or deprecate, in one case wealth and power, in another poverty and failure.

33. For our treatment does not correspond with virtue and vice, one of which is most excellent and beneficial at all times and in all cases, and the other most evil and harmful; and, instead of one and the same of our medicines invariably proving either most wholesome or most dangerous in the same cases—be it severity or gentleness, or any of the others which we have enumerated—in some cases it proves good and useful, in others again it has the contrary effect, according, I suppose, as time and circumstance and the disposition of the patient admit. Now to set before you the distinction between all these things, and give you a perfectly exact view of them, so that you may in brief comprehend the medical art, is quite impossible, even for one in the highest degree qualified by care and skill: but actual experience and practice are requisite to form²⁶²⁰ a medical system and a medical man.

34. This, however, I take to be generally admitted—that just as it is not safe for those who walk on a lofty tight rope to lean to either side, for even though the inclination seems slight, it has no slight consequences, but their safety depends upon their perfect balance: so in the case of one of us, if he leans to either side, whether from vice or ignorance, no slight danger of a fall into sin is incurred, both for himself and those who are led by him. But we must really walk in the King's highway,²⁶²¹ and take care not to turn aside from it either to the right hand or to the left,²⁶²² as the Proverbs say. For such is the case with our passions, and such in this matter is the task of the good shepherd, if he is to know properly the souls of his flock, and to guide them according to the methods of a pastoral care which is right and just, and worthy of our true Shepherd.

35. In regard to the distribution of the word, to mention last the first of our duties, of that divine and exalted word, which everyone now is ready to discourse upon; if anyone else boldly undertakes it and supposes it within the power of every man's intellect, I am amazed at his intelligence, not to say his folly. To me indeed it seems no slight task, and one requiring no little spiritual power, to give in due season²⁶²³ to each his portion of the word, and to regulate with judgment the truth of our opinions, which are concerned with such subjects as the world or worlds,²⁶²⁴ matter, soul, mind, intelligent natures, better or worse, providence which holds together and guides the universe, and seems in our experience of it to be governed according to some principle, but one which is at variance with those of earth and of men.

36. Again, they are concerned with our original constitution, and final restoration, the types of the truth, the covenants, the first and second coming of Christ, His incarnation, sufferings and dissolution,²⁶²⁵ with the resurrection, the last day, the judgment and recompense, whether sad or glorious; I, to crown all, with what we are to think of the original²⁶²⁶ and blessed Trinity. Now this involves a very great risk to those who are charged with the illumination²⁶²⁷ of others, if they are to avoid contracting²⁶²⁸ their doctrine to a single Person, from fear of polytheism, and so leave us empty terms, if we suppose the Father and the Son and the Holy Spirit to be one and the same Person only: or, on the other hand, severing It into three, either foreign and diverse, or disordered and unprincipled, and, so to say, opposed divinities, thus falling from the opposite side into an equally dangerous error: like some distorted plant if bent far back in the opposite direction.

37. For, amid the three infirmities in regard to theology, atheism, Judaism, and polytheism, one of which is patronised by Sabellius the Libyan, another by Arius of Alexandria, and the third by some of the ultra-orthodox among us, what is my position, can I avoid whatever in these three is noxious, and remain within the limits of piety; neither being led astray by the new analysis and synthesis into the atheism²⁶²⁹ of Sabellius, to assert not so much that all are one as that each is nothing, for things which are transferred and pass into each other cease to be that which each one of them is, of that we have an unnaturally compound deity, like those mythical creatures, the subject of a picturesque imagination: nor again, by alleging a plurality of severed natures, according to the well named madness²⁶³⁰ of Arius, becoming involved in a Jewish poverty, and introducing envy into the divine nature, by limiting the Godhead to the Unbegotten One alone, as if afraid that our God would perish, if He were the Father of a real God of equal nature: nor again, by arraying three principles in opposition to, or in alliance with, each other, introducing the Gentile plurality of principles from which we have escaped?

38. It is necessary neither to be so devoted to the Father, as to rob Him of His Fatherhood, for whose Father would He be, if the Son were separated and estranged from Him, by being ranked with the creation, (for an alien being, or one which is combined and confounded with his father, and, for the sense is the same, throws him into confusion, is not a son); nor to be so devoted to Christ, as to neglect to preserve both His Sonship, (for whose son would He be, if His origin were not referred to the Father?) and the rank of the Father as origin, inasmuch as He is the Father and Generator; for He would be the origin of petty and unworthy beings, or rather the term would be used in a petty and unworthy sense, if He were not the origin of Godhead and goodness, which are contemplated in the Son and the Spirit: the former being the Son and the Word, the latter the proceeding and indissoluble Spirit. For both the Unity of the Godhead must be preserved, and the Trinity of Persons confessed, each with His own property.

39. A suitable and worthy comprehension and exposition of this subject demands a discussion of greater length than the present occasion, or even our life, as I suppose, allows, and, what is more, both now and at all times, the aid of the Spirit, by Whom alone we are able to perceive, to expound, or to embrace, the truth in regard to God. For the pure alone can grasp Him Who is pure and of the same disposition as himself; and I have now briefly dwelt upon the subject, to show how difficult it is to discuss such important questions, especially before a large audience, composed of every age and condition, and needing like an instrument of many strings, to be played upon in various ways; or to find any form of words able to edify them all, and illuminate them with the light of knowledge. For it is not only that there are three sources from which danger springs, understanding, speech, and hearing, so that failure in one, if not in all, is infallibly certain; for either the mind is not illuminated, or the language is feeble, or the hearing, not having been cleansed, fails to comprehend, and accordingly, in one or all respects, the truth must be maimed: but further, what makes the instruction of those who profess to teach any other subject so easy and acceptable—viz. the piety²⁶³¹ of the audience—on this subject involves difficulty and danger.

40. For having undertaken to contend on behalf of God, the Supreme Being, and of salvation, and of the primary hope²⁶³² of us all, the more fervent they are in the faith, the more hostile are they to what is said, supposing that a submissive spirit indicates, not piety, but treason to the truth, and therefore they would sacrifice anything rather than their private convictions, and the accustomed doctrines in which they have been educated. I am now referring to those who are moderate and not utterly depraved in disposition, who, if they have erred in regard to the truth, have erred from piety, who have zeal, though not according to knowledge,²⁶³³ who will possibly be of the number of those not excessively condemned, and not beaten with many stripes,²⁶³⁴ because it is not through vice or depravity that they have failed to do the will of their Lord; and these perchance would be persuaded and forsake the pious opinion which is the cause of their hostility, if some reason either from their own minds, or from others, were to take hold of them, and at a critical moment, like iron from flint, strike fire from a mind which is pregnant and worthy of the light, for thus a little spark would quickly kindle the torch of truth within it.

41. But what is to be said of those who, from vain glory or arrogance, speak unrighteousness against the most High,²⁶³⁵ arming themselves with the insolence of Jannes and Jambres,²⁶³⁶ not against Moses, but against the truth, and rising in opposition to sound doctrine? Or of the third class, who through ignorance and, its consequence, temerity, rush headlong against every form of doctrine in swinish fashion, and trample under foot the fair pearls²⁶³⁷ of the truth?

42. What again of those who come with no private idea, or form of words, better or worse, in regard to God, but listen to all kinds of doctrines and teachers, with the intention of selecting from all what is best and safest, in reliance upon no better judges of the truth than themselves? They are, in consequence, borne and turned about hither and thither by one plausible idea after another, and, after being deluged and trodden down by all kinds of doctrine,²⁶³⁸ and having rung the changes on a long succession of teachers and formulæ, which they throw to the winds as readily as dust, their ears and minds at last are wearied out, and, O what folly! they become equally disgusted with all forms of doctrine, and assume the wretched character of deriding and despising our faith as unstable and unsound; passing in their ignorance from the teachers to the doctrine: as if anyone whose eyes were diseased, or whose ears had been injured, were to complain of the sun for being dim and not shining, or of sounds for being inharmonious and feeble.

43. Accordingly, to impress the truth upon a soul when it is still fresh, like wax not yet subjected to the seal, is an easier task than inscribing pious doctrine on the top of inscriptions—I mean wrong doctrines and dogmas²⁶³⁹—with the result that the former are confused and thrown into disorder by the latter. It is better indeed to tread a road which is smooth and well trodden than one which is untrodden and rough, or to plough land which has often been cleft and broken up by the plough: but a soul to be written upon should be free from the inscription of harmful doctrines, or the deeply cut marks of vice: otherwise the pious inscriber would have a twofold task, the erasure of the former impressions and the substitution of others which are more excellent, and more worthy to abide. So numerous are they whose wickedness is shown, not only by yielding to their passions, but even by their utterances, and so numerous the forms and characters of wickedness, and so considerable the task of one who has been intrusted with this office of educating and taking charge of souls. Indeed I have omitted the majority of the details, lest my speech should be unnecessarily burdensome.

44. If anyone were to undertake to tame and train an animal of many forms and shapes, compounded of many animals of various sizes and degrees of tameness and wildness, his principal task, involving a considerable struggle, would be the government of so extraordinary and heterogeneous a nature, since each of the animals of which it is compounded would, according to its nature or habit, be differently affected with joy, pleasure or dislike, by the same words, or food, or stroking with the hand, or whistling, or other modes of treatment. And what must the master of such an animal do, but show himself manifold and various in his knowledge, and apply to each a treatment suitable for it, so as successfully to lead and preserve the beast? And since the common body of the church is composed of many different characters and minds, like a single animal compounded of discordant parts, it is absolutely necessary that its ruler should be at once simple in his uprightness in all respects, and as far as possible manifold and varied in his treatment of individuals, and in dealing with all in an appropriate and suitable manner.

45. For some need to be fed with the milk²⁶⁴⁰ of the most simple and elementary doctrines, viz., those who are in habit babes and, so to say, new-made, and unable to bear the manly food of the word: nay, if it were presented to them beyond their strength, they would probably be overwhelmed and oppressed, owing to the inability of their mind, as is the case with our material bodies,²⁶⁴¹ to digest and appropriate what is offered to it, and so would lose even their original power. Others require the wisdom which is spoken among the perfect,²⁶⁴² and the higher and more solid food, since their senses have been sufficiently exercised to discern²⁶⁴³ truth and falsehood, and if they were made to drink milk, and fed on the vegetable diet of invalids,²⁶⁴⁴ they would be annoyed. And with good reason, for they would not be strengthened²⁶⁴⁵ according to Christ, nor make that laudable increase, which the Word produces in one who is rightly fed, by making him a perfect man, and bringing him to the measure of spiritual stature.²⁶⁴⁶

46. And who is sufficient for these things? For we are not as the many, able to corrupt²⁶⁴⁷ the word of truth, and mix the wine,²⁶⁴⁸ which maketh glad the heart of man,²⁶⁴⁹ with water, mix, that is, our doctrine with what is common and cheap, and debased, and stale, and tasteless, in order to turn the adulteration to our profit, and accommodate ourselves to those who meet us, and curry favor with everyone, becoming ventriloquists²⁶⁵⁰ and chatterers, who serve their own pleasures by words uttered from the earth, and sinking into the earth, and, to gain the special good will of the multitude, injuring in the highest degree, nay, ruining ourselves, and shedding the innocent blood of simpler souls, which will be required at our hands.²⁶⁵¹

47. Besides, we are aware that it is better to offer our own reins to others more skilful than ourselves, than, while inexperienced, to guide the course of others, and rather to give a kindly hearing than stir an untrained tongue; and after a discussion of these points with advisers who are, I fancy, of no mean worth, and, at any rate, wish us well, we preferred to learn those canons of speech and action which we did not know, rather than undertake to teach them in our ignorance. For it is delightful to have the reasoning²⁶⁵² of the aged come to one even until the depth of old age, able, as it is, to aid a soul new to piety. Accordingly, to undertake the training of others before being sufficiently trained oneself, and to learn, as men say, the potter's art on a wine-jar, that is, to practise ourselves in piety at the expense of others' souls seems to me to be excessive folly or excessive rashness—folly, if we are not even aware of our own ignorance; rashness, if in spite of this knowledge we venture on the task.

48. Nay, the wiser of the Hebrews tell us that there was of old among the Hebrews a most excellent and praiseworthy law,²⁶⁵³ that every age was not entrusted with the whole of Scripture, inasmuch as this would not be the more profitable course, since the whole of it is not at once intelligible to everyone, and its more recondite parts would, by their apparent meaning, do a very great injury to most people. Some portions therefore, whose exterior²⁶⁵⁴ is unexceptionable, are from the first permitted and common to all; while others are only entrusted to those who have attained their twenty-fifth year, viz., such as hide their mystical beauty under a mean-looking cloak, to be the reward of diligence and an illustrious life; flashing forth and presenting itself only to those whose mind has been purified, on the ground that this age alone²⁶⁵⁵ can be superior to the body, and properly rise from the letter to the spirit.

49. Among us, however, there is no boundary line between giving and receiving instruction, like the stones of old between the tribes within and beyond the Jordan: nor is a certain part entrusted to some, another to others; nor any rule for degrees²⁶⁵⁶ of experience; but the matter has been so disturbed and thrown into confusion, that most of us, not to say all, almost before we have lost our childish curls and lisp, before we have entered the house of God, before we know even the names of the Sacred Books, before we have learnt the character and authors of the Old and New Testaments: (for my present point is not our want of cleansing from the mire and marks of spiritual shame which our viciousness has contracted) if, I say, we have furnished ourselves with two or three expressions of pious authors, and that by hearsay, not by study; if we have had a brief experience of David, or clad ourselves properly in a cloaklet, or are wearing at least a philosopher's girdle, or have girt about us some form and appearance of piety—phew! how we take the chair and show our spirit! Samuel was holy even in his swaddling-clothes:²⁶⁵⁷ we are at once wise teachers, of high estimation in Divine things, the first of scribes and lawyers; we ordain ourselves men of heaven and seek to be called Rabbi by men;²⁶⁵⁸ the letter is nowhere, everything is to be understood spiritually, and our dreams are utter drivel, and we should be annoyed if we were not lauded to excess. This is the case with the better and more simple of us: what of those who are more spiritual and noble?²⁶⁵⁹ After frequently condemning us, as men of no account, they have forsaken us, and abhor fellowship with impious people such as we are.