Gregory of Nazianzus

Some things mentioned in the Bible are not factual; some factual things are not mentioned; some nonfactual things receive no mention there; some things are both factual and mentioned. Do you ask for my proofs here? I am ready to offer them. In the Bible, God “sleeps,” “wakes up,” “is angered,” “walks” and has a “throne of cherubim.” Yet when has God ever been subject to emotion? When do you ever hear that God is a bodily being? This is a nonfactual, mental picture. We have used names derived from human experience and applied them so far as we could, to aspects of God. His retirement from us, for reason known to himself into an almost unconcerned inactivity, is his “sleeping.” Human sleeping, after all, has the character of restful inaction. When he alters and suddenly benefits us, that is his “waking up.” Waking up puts an end to sleep, just as looking at somebody puts an end to turning away from him. We have made his punishing us, his “being angered”; for with us, punishment is born of anger. His acting in different places, we call “walking,” for walking is a transition from one place to another. His resting among the heavenly powers, making them almost his haunt, we call his “sitting” and “being enthroned”; this too is human language. The divine, in fact, rests nowhere as he rests in the saints. God’s swift motion we call “flight;” his watching over us is his “face”;12 his giving and receiving is his “hand.” In short every faculty or activity of God has given us a corresponding picture in terms of some thing bodily.

The Old Testament proclaimed the Father openly and the Son more obscurely. The New [Testament] manifested the Son and suggested the deity of the Spirit. Now the Spirit dwells among us and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further (if I may use so bold an expression) with the Holy Spirit; lest perhaps people might, like persons loaded with food beyond their strength and presenting eyes as yet too weak to look at the sun’s light, risk the loss even of that which was within the reach of their powers; but that by gradual additions, and, as David says, “Goings up, and advances and progress from glory to glory,” the light of the Trinity might shine on the more illuminated. It was for this reason, I think, that [the Holy Spirit] gradually came to dwell in the disciples, measuring himself out to them according to their capacity to receive him, at the beginning of the Gospel, after the passion, after the ascension, making perfect their powers, being breathed on them and appearing in fiery tongues.

Who, more than she [Gregory’s sister], threw open her house, with a courteous and generous welcome to those who live according to God? And, better still, who received them with such modesty or advanced to meet them in a manner so pleasing to God? Further, who displayed a mind more tranquil in misfortune or a heart more sympathetic to those in distress? Who was more liberal to those in want? I would not hesitate to praise her in the words of Job: “Her door was open to every traveler, the stranger did not stay without.” “She was an eye to the blind, and a foot to the lame and a mother to orphans.” Of her compassion toward widows, what more need I say than that she received as its fruit never to be called a widow herself? Her house was a common hospice for all her needy relatives, and her goods were as common to all the needy as their own personal belongings. “She has distributed, she has given to the poor.” Because of the infallible truth of the divine promise, she stored up many treasures in the heavenly coffers and often received Christ himself in the person of the many to whom she had shown kindness. Best of all, she was more truly what she was than she appeared to be, and in secret she cultivated piety for him who sees secret things. She snatched everything from the prince of this world, and she transferred it to safe storehouses. She left nothing behind to earth except her body. She exchanged all things for the hopes above. The only riches she left to her children were imitation of her example and emulation of her virtues. ON HIS SISTER ST.

Certainly not, friends and brethren—I still call you “brethren,” though your attitude is not brotherly—do not let us accept such a view. We must not be like fiery, unruly horses, throwing reason our rider and spitting out the bit of discretion that so usefully restrains us, and running wide of the turning post. Let us conduct our debates within our frontiers and not be carried away to Egypt or dragged off to Assyria. Let us not “sing the song of the Lord in a foreign land,” by which I mean before any and every audience, heathen or Christian, friend or foe, sympathetic or hostile: these keep all too close a watch on us, and they would wish that the spark of our dissensions might become a conflagration; they kindle it, they fan it, by means of its own draught they raise it to the skies, and without our knowing what they are up to, they make it higher than the flames of Babylon that blazed all around. Having no strength in their own teaching, they hunt for it in our weakness, and for this reason like flies settling on wounds, they settle on our misfortune—or should I say our mistakes? Let us be blind to our doings no longer, and let us not neglect the proprieties in these matters. If we cannot resolve our disputes outright, let us at least make this mutual concession, to utter spiritual truths with the restraint due to them, to discuss holy things in a holy manner and not be broadcast to profane hearing what is not to be divulged.

Whenever I remember Zechariah, I shudder at the reaping hook and likewise at his testimony against the priests, his hints in reference to the celebrated Joshua, the high priest, whom he represents as stripped of filthy garments and then clothed in rich priestly apparel. As for words and charges to Joshua which he puts into the angel’s mouth, let them be treated with silent respect, as referring perhaps to a greater and higher object than those who are many priests. But even at his right hand stood the devil, to resist him, a fact, in my eyes, of no slight significance and demanding no slight fear and watchfulness. Who is so bold and adamant of soul as not to tremble and be abashed at the charges and reproaches deliberately urged against the rest of the shepherds? A voice, he says, of the howling of the shepherds. A voice of the roaring lions, for this has befallen them. Does he not all but hear the wailing as if close at hand, and himself wail with the afflicted. A little further is a more striking and impassioned strain. Feed, he says, the flock of slaughter, whose possessors slay them without repentance. They sell them saying, “Blessed be the Lord, for we are rich,” yet their own shepherds are without feeling for them. Therefore I will no more pity the inhabitants of the land, says the Lord almighty. And again: “Awake, O sword, against the shepherds, and smite the shepherds, and scatter the sheep, and I will turn my hand upon the shepherds”; and, “My anger is kindled against the shepherds, and I will visit the lambs,” adding to the threat those who rule over the people. So industriously does he apply himself to his task that he cannot easily free himself from denunciations, and I am afraid that if I referred to the whole series, I should exhaust your patience. This must then suffice for Zechariah.

Such is my defense; its reasonableness I have set forth. And may the God of peace, who made both one and has restored us to each other, who sets kings upon thrones and raises up the poor out of the dust and lifts up the beggar from the dunghill, who chose David his servant and took him away from the sheepfolds, though he was the least and youngest of the sons of Jesse, who gave the word to those who preach the gospel with great power for the perfection of the gospel—may he himself hold me by my right hand. [May he] guide me with his counsel and receive me with glory, who is a Shepherd to shepherds and Guide to guides. [May he guide us] that we may feed his flock with knowledge, not with the instruments of a foolish shepherd, according to the blessing, and not according to the curse pronounced against the men of former days. May he give strength and power to his people and himself present to himself his flock resplendent and spotless and worthy of the fold on high, in the habitation of them that rejoice, in the splendor of the saints, so that in his temple everyone, both flock and shepherds together may say, Glory in Christ Jesus our Lord, to whom be all glory forever and ever. Amen.