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Translated by Ch. Browne and J. Swallow. Cf. An Introduction to the Theological Orations of St Gregory
Gregory Theologian Bilingual Anthology, Resources Online and in Print
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20 Pages
Page 3
IV. Therefore we must begin again thus. It is difficult to conceive God but to define Him in words is an impossibility, as one of the Greek teachers of Divinity [3433] taught, not unskilfully, as it appears to me; with the intention that he might be thought to have apprehended Him; in that he says it is a hard thing to do; and yet may escape being convicted of ignorance because of the impossibility of giving expression to the apprehension. But in my opinion it is impossible to express Him, and yet more impossible to conceive Him. For that which may be conceived may perhaps be made clear by language, if not fairly well, at any rate imperfectly, to any one who is not quite deprived of his hearing, or slothful of understanding. But to comprehend the whole of so great a Subject as this is quite impossible and impracticable, not merely to the utterly careless and ignorant, but even to those who are highly exalted, and who love God, and in like manner to every created nature; seeing that the darkness of this world and the thick covering of the flesh is an obstacle to the full understanding of the truth. I do not know whether it is the same with the higher natures and purer Intelligences [3434] which because of their nearness to God, and because they are illumined with all His Light, may possibly see, if not the whole, at any rate more perfectly and distinctly than we do; some perhaps more, some less than others, in proportion to their rank.
V. But enough has been said on this point. As to what concerns us, it is not only the Peace of God [3435] which passeth all understanding and knowledge, nor only the things which God hath stored up in promise for the righteous, which "eye hath not seen, nor ear heard, nor mind conceived" [3436] except in a very small degree, nor the accurate knowledge of the Creation. For even of this I would have you know that you have only a shadow when you hear the words, "I will consider the heavens, the work of Thy fingers, the moon and the stars," [3437] and the settled order therein; not as if he were considering them now, but as destined to do so hereafter. But far before them is That nature Which is above them, and out of which they spring, the Incomprehensible and Illimitable—not, I mean, as to the fact of His being, but as to Its nature. For our preaching is not empty, nor our Faith vain, [3438] nor is this the doctrine we proclaim; for we would not have you take our candid statement as a starting point for a quibbling denial of God, or of arrogance on account of our confession of ignorance. For it is one thing to be persuaded of the existence of a thing, and quite another to know what it is.
[3433] Plato, Tim., 28 E.
[3434] No one doubts, say the Benedictine Editors, that the Angels do see God, and that men, too, will see Him, when they attain to Eternal Bliss. S. Thomas (Summa I. qu. xii. 4) argues that the Angels have cognition of God's Essence not by nature but by grace: but yet (Ib. qu. lvi. 3) that they have by nature a certain cognition of Him, as represented and as it were mirrored in their own essence; though not the actual vision of His Essence. The Angel, he says again (Ib. qu. lxiv. 1) has a higher cognition of God than man has, on account of the perfection of his intellect; and this cognition remains even in the fallen Angels.
[3435] Phil. iv. 7.
[3436] Isa. lxiv. 4; 1 Cor. ii. 9.
[3437] Ps. viii. 3.
[3438] 1 Cor. xv. 19.
Reference address : https://elpenor.org/gregory-nazianzen/second-theological.asp?pg=3
