Gregory of Nazianzus, On the Arrival of the Egyptians

Oration XXXIV. On the Arrival of the Egyptians.

I. I will address myself as is right to those who have come from Egypt for they have come here eagerly, having overcome illwill by zeal, from that E

II. For from you hath sounded forth the Word to all men healthfully believed and preached and you are the best bringers of fruit of all men, specia

III. Such was Joseph your Superintendent of corn measures, whom I may call ours also who by his surpassing wisdom was able both to foresee the famin

IV. Of these great men and doctors and soldiers of the truth and victors, you are the nurslings and offspring of these neither times nor tyrants, re

V. Once thou didst praise me thy Mendesian Goats, and thy Memphite Apis, a fatted and fleshy calf, and the rites of Isis, and the mutilations of Osir

VI. Wherefore I embrace and salute thee, O noblest of peoples and most Christian, and of warmest piety, and worthy of thy leaders for I can find not

VII. But, O people of God and mine, beautiful also was your yesterday’s assembly, which you held upon the sea, and pleasant, if any sight ever was, t

VIII. I find two highest differences in things that exist, viz.:—Rule, and Service not such as among us either tyranny has cut or poverty has severe

IX. This being so, if any be on the Lord’s side let him come with us, and let us adore the One Godhead in the Three not ascribing any name of humili

X. What must we say of the Father, Whom by common consent all who have been preoccupied with natural conceptions share, although He hath endured the

XI. For my part I revere also the Titles of the Word, which are so many, and so high and great, which even the demons respect. And I revere also the

XII. I dare to utter something, O Trinity and may pardon be granted to my folly, for the risk is to my soul. I too am an Image of God, of the Heave

XIII. To sum up my discourse:—Glorify Him with the Cherubim, who unite the Three Holies into One Lord, and so far indicate the Primal Substance as th

XIV. With Luke be inspired as you study the Acts of the Apostles. Why do you range yourself with Ananias and Sapphira, those vain embezzlers (if ind

XV. Speak of God with Paul, who was caught up to the third Heaven, and who sometimes counts up the Three Persons, and that in varied order, not keepi

XII. I dare to utter something, O Trinity; and may pardon be granted to my folly, for the risk is to my soul. I too am an Image of God, of the Heavenly Glory, though I be placed on earth. I cannot believe that I am saved by one who is my equal. If the Holy Ghost is not God, let Him first be made God, and then let Him deify me His equal. But now what deceit this is on the part of grace, or rather of the givers of grace, to believe in God and to come away godless; by one set of questions and confessions leading to another set of conclusions. Alas for this fair fame, if after the Laver I am blackened, if I am to see those who are not yet cleansed brighter than myself; if I am cheated by the heresy of my Baptizer; if I seek for the stronger Spirit and find Him not. Give me a second Font before you think evil of the first. Why do you grudge me a complete regeneration? Why do you make me, who am the Temple of the Holy Ghost as of God, the habitation of a creature? Why do you honour part of what belongs to me, and dishonour part, judging falsely of the Godhead, to cut me off from the Gift, or rather to cut me in two by the gift? Either honour the Whole, or dishonour the Whole, O new Theologian, that, if you are wicked, you may at any rate be consistent with yourself, and not judge unequally of an equal nature.

ΙΒʹ. Τολμῶ τι φθέγξασθαι, ὦ Τριάς: καὶ συγγνώμη τῇ ἀπονοίᾳ: περὶ ψυχῆς γὰρ ὁ κίνδυνος. Εἰκών εἰμι καὶ αὐτὸς Θεοῦ, τῆς ἄνω δόξης, εἰ καὶ κάτω τέθειμαι. Οὐ πείθομαι τῷ ὁμοτίμῳ σώζεσθαι. Εἰ μὴ Θεὸς τὸ Πνεῦμα τὸ ἅγιον, θεωτήτω πρῶτον, καὶ οὕτω θεούτω με τὸν ὁμότιμον. Νῦν δὲ τίς ἡ ἀπάτη τῆς χάριτος, μᾶλλον δὲ, τῶν διδόντων τὴν χάριν, ὡς εἰς Θεὸν πιστεῦσαι, καὶ ἀνελθεῖν ἄθεον; ἄλλο καθομολογῆσαι, καὶ ἄλλο διδάσκεσθαι; οἵαι τῶν λόγων αἱ κλοπαὶ καὶ ἀπάται, δι' ἄλλης ἐρωτήσεως καὶ ὁμολογίας, εἰς ἄλλο φέρουσαι; Οἴμοι τῆς λαμπρότητος, εἰ μετὰ τὸν λουτρὸν μεμελάνωμαι, εἰ λαμπροτέρους ὁρῶ τοὺς οὔπω κεκαθαρμένους, εἰ τῇ τοῦ βαπτιστοῦ κακοδοξίᾳ κυβεύομαι, εἰ ζητῶ Πνεῦμα κρεῖττον, καὶ οὐχ εὑρίσκω! Δός μοι λουτρὸν δεύτερον, καὶ περὶ τοῦ πρώτου κακῶς ἐννόησον. Τί μοι φθονεῖς τῆς τελείας ἀναγεννήσεως; τί με ποιεῖς, ναὸν ὄντα τοῦ Πνεύματος ὡς Θεοῦ, κατοικητήριον κτίσματος; τί τὸ μὲν τιμᾷς τῶν ἐμῶν, τὸ δὲ ἀτιμάζεις κακῶς θεότητι διαιτῶν, ἵν' ἐμοὶ τέμῃς τὸ χάρισμα, μᾶλλον δὲ, αὐτὸν ἐμὲ τῷ χαρίσματι; Ἢ τὸ πᾶν τίμησον, ὦ καινὲ θεολόγε, ἢ τὸ πᾶν ἀτίμασον, ἵνα, κἂν ἀσεβῇς, ἀλλὰ σεαυτῷ γε ἀκόλουθος ᾖς, μὴ κρίνων ἀνίσως φύσιν ὁμότιμον.