Gregory Nazianzen the Theologian 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 (Oration II), Complete

Translated by Ch. Browne and J. Swallow.

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Page 16

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 season [2623] 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 original [2626] and blessed Trinity. Now this involves a very great risk to those who are charged with the illumination [2627] of others, if they are to avoid contracting [2628] 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.

[2621] Numb. xx. 17.

[2622] Prov. iv. 27.

[2623] S. Luke xii. 42.

[2624] Worlds, i.e. the invisible and visible, of which S. Greg. held that the former was created before the latter. cf. Orat. xviii. 3; xxvii. 10; xxviii. 31; xxxviii. 10; xl. 45.

[2625] Dissolution; some translate `return'—i.e. of the Ascension; referring the `resurrection, &c.' to mankind in general.

[2626] Original. Perhaps better `supreme.'

[2627] Illumination. Some apply this to Holy Baptism, with its preliminary instruction.

[2628] Contracting, i.e. by the Sabellian heresy. A parallel passage in almost identical terms is Orat. xx. 6.

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