Gregory of Nazianzus

In his own words on Psalms

• Psalms 6:5

  It is better to be punished and cleansed now than to be transmitted to the torment to come, when it is the time of chastisement, not of cleansing. For as he who remembers God here is conqueror of death (as David has most excellently sung), so the departed have not in the grave confession and restoration; for God has confined life and action to this world, and to the future the scrutiny of what has been done.

  ON HIS FATHER'S SILENCE, ORATION 16:7

• Psalms 8:1

  The Majesty, or as holy David calls it, the Glory, is manifested among the creatures that it has produced and governs. These are the back parts of God, which he leaves behind him, as tokens of himself like the shadows and reflection of the sun in the water, which show the sun to our weak eyes, because we cannot look at the sun himself, for by his unmixed light he is too strong for our power of perception.

  ON THEOLOGY, THEOLOGICAL ORATION 2(28).3

• Psalms 8:3

  Would that I might mortify my members that are on the earth! Would that I might spend all for the spirit, walking in the way that is narrow and trodden by few, not the way that is broad and easy! For what comes after this life is splendid and great, and our hope is greater than our worth. "What is man that you are mindful of him?" What is this new mystery concerning me? I am small and great, lowly and exalted, mortal and immortal, earthly and heavenly. I am connected with the world below, and likewise with God; I am connected with the flesh, and likewise with the spirit. I must be buried with Christ, rise with Christ, be joint heir with Christ, become the Son of God, even God himself.

  ON HIS BROTHER ST. CAESARIUS, ORATION 7:23

• Psalms 8:3

  Our very eyes and the law of nature teach us that God exists and that he is the efficient and maintaining cause of all things: our eyes, because they fall on visible objects and see them in beautiful stability and progress, immovably moving and revolving, if I may so say; natural law, because through these visible things and their order it reasons back to their author. For how could this universe have come into being or been put together unless God had called it into existence and held it together? For everyone who sees a beautifully made lute and considers the skill with which it has been fitted together and arranged, or who hears its melody, would think of none but the lutemaker or the luteplayer, and would recur to him in mind, though he might not know him by sight. And thus to us also is manifested that which made and moves and preserves all created things, even though he is not comprehended by the mind.

  ON THEOLOGY, THEOLOGICAL ORATION 2(28).6

• Psalms 13:3

  If you are blind and unenlightened, lighten your eyes that you sleep not in death. In God's Light see light, and in the Spirit of God be enlightened by the Son, that threefold and undivided Light.

  ON HOLY BAPTISM, ORATION 40:34

• Psalms 22:1

  It was not he who was forsaken, either by the Father or by his own Godhead, as some have thought, as if it were afraid of the passion and therefore withdrew itself from him in his sufferings (for who compelled him either to be born on earth at all or to be lifted up on the cross?). But … he was in his own person representing us. For we were the forsaken and the despised, but now by the sufferings of him who could not suffer, we have been taken up and saved. Similarly, he makes his own our folly and our transgressions and says what follows in the psalm, for it is very evident that the twenty-second refers to Christ.

  ON THE SON, THEOLOGICAL ORATION 4(30).5

• Psalms 24:7

  If he ascend up into heaven, ascend with him. Be one of those angels who escort him or one of those who receive him. Bid the gates be lifted up, or be made higher, that they may receive him, exalted after his passion. Answer to those who are in doubt because he bears up with him his body and the tokens of his passion, which he did not have when he came down, and who therefore, inquire, "Who is the King of glory?" that it is the Lord strong and mighty, as in all things that he has done from time to time and does, so now in his battle and triumph for the sake of humankind. And give to the those who doubt the question the twofold answer. And if they marvel and say as in Isaiah's drama who is this that comes from Edom and from the things of earth? Or how are the garments red of him that is without blood or body, as of one that treads in the full winepress? Set forth the beauty of the array of the body that suffered, adorned by the passion and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.

  ON HOLY EASTER, ORATION 45:25

• Psalms 36:9

  And now we have both seen and proclaim concisely and simply the doctrine of God the Trinity, comprehending out of light [the Father], light [the Son], in light [the Spirit].

  ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5(31).3

• Psalms 38:6

  The very best order of beginning every speech and action is to begin from God and to end in God.

  IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:1

• Psalms 39:5

  Such, brothers, is our life, we whose existence is so transitory. Such is the game we play on earth: we do not exist, and we are born, and being born we are dissolved. We are a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. "A person's days are as grass: as the flower of the field, so shall he flourish." Beautifully has holy David meditated on our weakness … and he defines the days of a person as the measure of a span.

  ON HIS BROTHER ST. CAESARIUS, ORATION 7:19

• Psalms 45:2

  He had no form or comeliness in the eyes of the Jews, but to David he is fairer than the children of people. And on the mountain he was bright as the lightning and became more luminous than the sun, initiating us into the mystery of the future.

  ON THE SON, THEOLOGICAL ORATION 3(29).19

• Psalms 45:13

  The visible beauty is not hidden, but that which is unseen is visible to God. All the glory of the king's daughter is within, clothed with golden fringes, embroidered whether by actions or by contemplation.

  On the words of the Gospel, 'WHEN JESUS HAD FINISHED THESE SAYINGS,' ORATION 37:10

• Psalms 51:10

  In addition to what has already been said, those who cleanse the head, which is the seat of knowledge, would do well to hold fast to Christ as their head. It is from him that the entire body is joined together and reconciled. And to cast aside our sin which arises and to seek to surpass the better part. It is also good that they should cleanse the shoulder so that it will be able to bear the cross of Christ, which is not borne easily by everyone. It is also good to consecrate the hands and the feet—the hands so that they may be lifted up in every holy place and grasp the teachings of Christ lest the Lord be angered at any time and to believe the Word by living it as when it was given into the hand of the prophet; the feet so that they will not be quick to shed blood or rush into evil but that they may be ready to hurry to the gospel and to their high calling and to receive Christ, who washes and purifies them. If anyone is clean in his stomach, which is able to hold and digest the food of the Word, he should not make a god of nourishment and meat that perishes; rather he should especially reduce its size so that he may receive the Word of the Lord in its very midst and to grieve deeply over the failing of Israel. I also find the heart and the inward parts worthy of honor. David convinced me of this when he asked that a clean heart be created within him and a right spirit be consecrated in his innermost being—by this I think he clearly means his mind and its emotions or thoughts.

  ON HOLY BAPTISM, ORATION 40:39

• Psalms 51:17

  I have not yet alluded to the true and first wisdom, for which our wonderful husbandman and shepherd is conspicuous. The first wisdom is a life worthy of praise, in which a person keeps himself pure for God or is purified for him who is all-pure and all-luminous. God demands of us, as his only sacrifice, purification—that is, a contrite heart, the sacrifice of praise, a new creation in Christ, the new man, and the like, as the Scripture loves to call it.

  ON HIS FATHER'S SILENCE, ORATION 16:2

• Psalms 52:4

  The old confusion of tongues was beneficial when people, who were of one language in wickedness and impiety, just as some still are, were building the tower. But by the confusion of their language, the unity of their intention was broken up and their undertaking destroyed. Much more worthy of praise is the present miraculous unity of language [at Pentecost]. Being poured from one Spirit on many people, it brings them again into harmony. And there is a diversity of gifts, which stands in need of yet another gift to discern which is the best, where all are praiseworthy. That division also might be called noble of which David says, "Confuse the wicked, O Lord, confound their speech." Why? Because "you love every harmful word, O you deceitful tongue!" Here he very expressly indicts the tongues of the present day that sever the Godhead.

  ON PENTECOST, ORATION 41:16

• Psalms 58:4-5

  We hide away our sin, cloaking it over in the depth of our soul, like some festering and malignant disease, as if by escaping human notice we could escape the mighty eye of God and justice. Or else we make excuses for our sins by devising pleas in defense of our falls or by tightly closing our ears. Like the snake that stops its ears, we are obstinate in refusing to hear the voice of the charmer and be treated with the medicines of wisdom, by which spiritual sickness is healed.

  IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:20

• Psalms 65:9-11

  Only let us recognize the purpose of the evil. Why have the crops withered, our storehouses been emptied, the pastures of our flocks failed, the fruits of the earth been withheld and the plains been filled with shame instead of such fatness? Why have valleys lamented and not abounded in corn, the mountains not dropped sweetness, as they shall do hereafter to the righteous, but been stripped and dishonored and received on the contrary the curse of Gilboa? The whole earth has become as it was in the beginning, before it was adorned with its beauties. "You visited the earth and made it to drink," but the visitation has been for evil and the draught destructive.

  ON HIS FATHER'S SILENCE, ORATION 16:17

• Psalms 76:4-5

  I will remind you again about Illuminations, and that often, and will reckon them up from holy Scripture. For I myself shall be happier for remembering them (for what is sweeter than light to those who have tasted light?). I will dazzle you with my words: "There is sprung up a light for the righteous, and its partner joyful gladness." And, "The light of the righteous is everlasting";8 and "You are shining wondrously from the everlasting mountains" is said to God, I think of the angelic powers that aid our attempts to do good. You have heard David's words: "The Lord is my light and my salvation, whom shall I fear?" Now he asks that the Light and the Truth may be sent forth for him, now giving thanks that he has a share in it, in that the Light of God is marked on him; that is, that the signs of the illumination given are impressed on him and recognized.

  ON HOLY BAPTISM, ORATION 40:36

• Psalms 79:4

  If you shut the heavens, who will open them? And if you let loose your torrents, who will restrain them? It is an easy thing in your eyes to make some people poor and others rich, to make some alive and to kill others, to strike some with illness and to heal others. Whatever you do according to your will is perfect. You are angry, and we have sinned, someone said long ago, in making confession. Now it is time for me to say the opposite, "We have sinned, and you are angry"; therefore "we have become a reproach to our neighbors." You turned your face from us, and we were filled with dishonor. But stay, Lord; cease, Lord; forgive, Lord; deliver us not up forever because of our iniquities, and let not our chastisements be a warning for others, when we might learn wisdom from the trials of others.

  ON HIS FATHER'S SILENCE, ORATION 16:12

• Psalms 79:5

  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.

  ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5[31].22

• Psalms 82:1

  He is said to reign in one sense as the almighty King, both of the willing and the unwilling, but in another as producing in us submission and placing us under his kingship as willingly acknowledging his sovereignty. Of his kingdom, considered in the former sense, there shall be no end. But in the second sense, what end will there be? His taking us as his servants, on our entrance into a state of salvation. For what need is there to work submission in us when we have already submitted? After which he arises to judge the earth and to separate the saved from the lost. After that he is to stand as God in the midst of gods, that is, of the saved, distinguishing and deciding of what honor and of what mansion each is worthy.

  ON THE SON, THEOLOGICAL ORATION 4[30].4

• Psalms 82:8

  Often were the righteous given into the hands of the wicked, not that the latter might be honored but that the former might be tested; and though the wicked come, as it is written, to an awful death, nevertheless for the present the godly are a laughing stock, while the goodness of God and the great treasuries of what is in store for each of them hereafter are concealed. Then indeed word and deed and thought will be weighed in the just balances of God, as he arises to judge the earth, gathering together counsel and works and revealing what he had kept sealed up. Of this let the words and sufferings of Job convince you, who was a truthful, blameless, just, God-fearing man, with all those other qualities that are testified of him, and yet he was struck with such a succession of remarkable visitations, at the hands of him who begged for power over him, that, although many have often suffered in the whole course of time, and some have, as is probable, been grievously afflicted, yet none can be compared with him in misfortunes.

  ON THE GREAT ATHANASIUS, ORATION 21:17

• Psalms 83:13

  What does he mean by this? As I take it, that goodness can with difficulty gain a hold on human nature, like fire on green wood; while most people are ready and disposed to join in evil, like stubble, I mean, ready for a spark and a wind, which is easily kindled and consumed from its dryness. For a person will engage more quickly and fully in evil with the slightest inducement than in good with only little encouragement.

  IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:12

• Psalms 84:7

  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.

  ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5[31]. 26

• Psalms 103:15

  Our life on earth, brothers, is such that our existence is very transitory. We play, as it were, a game on earth: we do not exist, and we are born, and being born we are dissolved. We are like a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. "[A] man's days are as grass: as the flower of the field, so shall he flourish." Beautifully has blessed David meditated on our weakness. Again he says, "Declare to me how few are my days." He defines the days of humankind as the measure of a handbreadth. What would you say to Jeremiah, who, complaining of his birth, even blames his mother, and that, for the failings of others? "I have seen everything," says Ecclesiastes. I have reviewed in my mind all human things, wealth, luxury, power, glory that is not stable, wisdom that eludes us more often that it is mastered.

  ON HIS BROTHER ST. CAESARIUS, ORATION 7:19

• Psalms 104:30

  This Spirit shares with the Son in working both the creation and the resurrection, as you may be shown by this Scripture: "By the Word of the Lord were the heavens made, and all the power of them by the breath of his mouth"; and this, "The Spirit of God that made me, and the breath of the Almighty teaches me";61 and again, "You shall send forth your Spirit, and they shall be created, and you shall renew the face of the earth." And he is the author of spiritual regeneration.

  ON PENTECOST, ORATION 41:14

• Psalms 111:10

  Fairer in my eyes is the beauty that we can gaze on than that which is painted in words; of more value the wealth that our hands can hold, than that which is imagined in our dreams; and more real the wisdom of which we are convinced by deeds, than that which is set forth in splendid language. For "a good understanding," he said, "have all they who act accordingly," not they who proclaim it. Time is the best touchstone of this wisdom, and "the gray head is a crown of glory."

  ON HIS FATHER'S SILENCE, ORATION 16:3

• Psalms 112:9

  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. GORGIANA, ORATION 8:12

• Psalms 137:4

  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.

  AGAINST THE EUNOMIANS, THEOLOGICAL ORATION 1[27].5

• Psalms 146:8

  She owed her recovery to none other than to [God] with the result that people were no less impressed by her unexpected recovery than by her misfortune. They concluded that the tragedy had happened for her glorification through sufferings—the suffering being human, the recovery superhuman. This will provide a lesson for people in the future who exhibit a high degree of faith in the midst of suffering and patience in calamity, but in a still higher degree experience the kindness of God that she received. To God's beautiful promise to the righteous "though he fall, he shall not be utterly broken," has been added a more recent one, "though he be utterly broken, he shall speedily be raised up and glorified." For if her misfortune was unreasonable, her recovery was extraordinary, so that health soon replaced the injury, and the cure became more celebrated than the illness.

  ON HIS SISTER ST. GORGIANA, ORATION 8:15

• Psalms 147:8

  They must suppose that our ancestors went down into Egypt without bodies and invisible and that only the soul of Joseph was imprisoned by Pharaoh, because it is written, "They went down into Egypt with threescore and fifteen souls," and "The iron entered into his soul," a thing that could not be bound. They who argue thus do not know that such expressions are used by synecdoche, declaring the whole by the part, as when Scripture says that the young ravens call on God, to indicate the whole feathered race; or Pleiades, Hesperus and Arcturus are mentioned, instead of all the stars and his providence over them.

  LETTER 101