|
HOME | GREEK LANGUAGE |
LIBRARIES |
BLOG | HELP | SEARCH | BOOKSTORE | FREEWARE |
|
|
Translated by Ch. Browne and J. Swallow.
Gregory Theologian Bilingual Anthology, Resources Online and in Print
|
30 Pages
Page 12
XX. But some will say, What shall I gain, if, when I am preoccupied by baptism, and have cut off myself by my haste from the pleasures of life, when it was in my power to give the reins to pleasure, and then to obtain grace? For the labourers in the vineyard who had worked the longest time gained nothing thereby, for equal wages were given to the very last. [4066] You have delivered me from some trouble, whoever you are who say this, because you have at last with much difficulty told the secret of your delay; and though I cannot applaud your shiftiness, I do applaud your confession. But come hither and listen to the interpretation of the parable, that you may not be injured by Scripture for want of information. First of all, there is no question here of baptism, but of those who believe at different times and enter the good vineyard of the Church. For from the day and hour at which each believed, from that day and hour he is required to work. And then, although they who entered first contributed more to the measure of the labour yet they did not contribute more to the measure of the purpose; nay perhaps even more was due to the last in respect of this, though the statement may seem paradoxical. For the cause of their later entrance was their later call to the work of the vineyard. In all other respects let us see how different they are. The first did not believe or enter till they had agreed on their hire; but the others came forward to do the work without an agreement, which is a proof of greater faith. And the first were found to be of an envious and murmuring nature, but no such charge is brought against the others. And to the first, that which was given was wages, though they were worthless fellows; to the last it was the free gift. So that the first were convicted of folly, and with reason deprived of the greater reward. Let us see what would have happened to them if they had been late. Why, the equal pay, evidently. How then can they blame the employer as unjust because of their equality? For all these things take away the merit of their labour from the first, although they were at work first; and therefore it turns out that the distribution of equal pay was just, if you measure the good will against the labour.
XXI. But supposing that the Parable does sketch the power of the font according to your interpretation, what would prevent you, if you entered first, and bore the heat, from avoiding envy of the last, that by this very lovingkindness you might obtain more, and receive the reward, not as of grace but as of debt? And next, the workmen who receive the wages are those who have entered, not those who have missed, the vineyard; which last is like to be your case. So that if it were certain that you would obtain the Gift, though you are of such a mind, and maliciously keep back some of the labour, you might be forgiven for taking refuge in such arguments, and desiring to make unlawful gain out of the kindness of the master; though I might assure you that the very fact of being able to labour is a greater reward to any who is not altogether of a huckstering mind. But since there is a risk of your being altogether shut out of the vineyard through your bargaining, and losing the capital through stopping to pick up little gains, do let yourselves be persuaded by my words to forsake the false interpretations and contradictions, and to come forward without arguing to receive the Gift, lest you should be snatched away before you realize your hopes, and should find out that it was to your own loss that you devised these sophistries.
[4066] Matt. xx. 1 sq.
Reference address : https://elpenor.org/gregory-nazianzen/holy-baptism.asp?pg=12
