Gregory of Nazianzus, On Love for the Poor

to praise is a grateful and philosophical thing, with which Lazarus is saved, and is rich in the repose in the bosom of Abraham.

35. But to me, for this reason also, philanthropy seems to be necessary, and compassion towards those in need, so that we may silence those who think thus about these things, and not give way to empty words, legislating cruelty against ourselves; but above all let us revere the commandment, and the example. What is the commandment? and consider its persistence, and its genuineness. For not once, nor twice having said something about those in need, were the men of the Spirit released from their task; nor some yes, and some no, or some more, 35.905 and some less, as if it were not about something great, nor of the most urgent things, but all, and each one with zeal, either first, or among the first things, enjoining this, and sometimes exhorting, sometimes threatening, sometimes reproaching; and sometimes also approving those who do right, so that by the constancy of the reminder they might make the commandment effective. Because of the misery of the poor, and the groaning of the needy, now I will arise, he says, says the Lord. Who does not fear the Lord when he arises? And, Arise, O Lord my God, let thy hand be lifted up; forget not the needy. Let us pray to avert such a lifting up, and let us not wish to see a hand raised against the disobedient, and still more unleashed upon the harder of heart. And he has not forgotten the cry of the needy; And, The poor man shall not be forgotten for ever; and, His eyes indeed look upon the poor man (which is better and more authoritative than the eyelid), but his eyelids examine the sons of men; the lesser, as one might say, and secondary examination.

36. Perhaps someone might say: These things are for the poor and needy who are wronged. I do not disagree; but let this also spur you on to philanthropy. For if there is such an account for those who are wronged, clearly the grace is greater for those who are treated well. For if he who dishonors a poor man provokes the one who made him, he who cares for the creation honors the maker. Again when you hear: The poor and the rich have met one another, and the Lord made them both; do not suppose he made the one poor, and the other rich, so that you might rise up even more against the poor man; for it is not clear if such a division is from God; but both, he says, are equally the creation of God, even if their outward circumstances are unequal. Let this move you to shame towards sympathy and brotherly love, so that when you are lifted up by those things, you may be humbled by this, and become more moderate in yourself. What more? He who has mercy on the poor, lends to God, it says. Who would not accept such a debtor, who will repay the loan in due time with interest? And again: By alms and faith sins are cleansed. 35.908

37. Let us then be cleansed by showing mercy, let us wash away with the good herb the filth and defilements of our souls; and let us be made white, some as wool, some as snow, according to the proportion of our compassion. Shall I say something even more fearful? If you have no bruise, nor welt, nor festering wound, nor any leprosy of the soul, or a spotty or conspicuous blemish, things which the law cleansed imperfectly, but need Christ to heal; but you at least reverence him who was wounded and bruised for us; and you will reverence him, if you show yourself kind and philanthropic to Christ's member. But if the robber and tyrant of our souls has perchance so wounded you, either as you were going down from Jerusalem to Jericho, or having caught you somewhere else unarmed and unprepared, so that you might reasonably say those words: My welts have festered and are corrupt because of my foolishness; if you are in such a state as not even to seek the cure, nor to know the way of your healing, alas for the wound indeed, and for the deep misery! But if you have not yet completely despaired, nor

ἐπαινεῖν εὐχάριστον καὶ φιλόσοφον, μεθ' ἧς Λά ζαρος σώζεται, καὶ πλουτεῖ τὴν ἐν κόλποις Ἀβραὰμ ἀνάπαυσιν.

ΛΕʹ. Ἀλλ' ἐμοὶ μὲν καὶ διὰ τοῦτο δοκεῖ ἀναγκαία τυγχάνειν ἡ φιλανθρωπία, καὶ τὸ πρὸς τοὺς δεομέ νους εὔσπλαγχνον, ἵνα τοὺς οὕτως ἔχοντας περὶ τού των ἐπιστομίζωμεν, καὶ μὴ λόγοις ματαίοις παραχωρῶμεν, νομοθετοῦντες καθ' ἡμῶν αὐτῶν τὴν ὠμότητα· πάντων δὲ τὴν ἐντολὴν αἰδώμεθα πλέον, καὶ τὸ ὑπόδειγμα. Τίς ἡ ἐντολή; καὶ σκοπεῖτε τὸ ἐπίμονον αὐτῆς, καὶ τὸ γνήσιον. Οὐ γὰρ ἅπαξ, οὐδὲ δὶς εἰπόντες τι περὶ τῶν δεομένων, οἱ τοῦ Πνεύματος ἀπηλλάγησαν· οὐδὲ οἱ μὲν, οἱ δὲ οὒ, ἢ μᾶλλόν τινες, 35.905 οἱ δὲ ἧττον, ὡς ἂν μὴ περὶ μεγάλου τινὸς, μηδὲ τῶν σφόδρα κατεπειγόντων, ἀλλὰ καὶ πάντες, καὶ μετὰ σπουδῆς ἕκαστος, ἢ πρῶτον, ἢ ἐν πρώτοις, τοῦτο διακελευόμενοι, καὶ ποτὲ μὲν προτρέποντες, ποτὲ δὲ ἀπειλοῦντες, ποτὲ δὲ ὀνειδίζοντες· ἔστι δὲ ὅτε καὶ τοὺς κατορθοῦντας ἀποδεχόμενοι, ὡς ἂν τῷ συνεχεῖ τῆς ὑπομνήσεως τὴν ἐντολὴν ἐνεργήσωσιν. Ἕνεκεν μὲν τῆς ταλαιπωρίας τῶν πτωχῶν, καὶ τοῦ στε ναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, φησὶ, λέγει Κύριος. Τίς οὐ δέδοικεν ἀνιστάμενον Κύριον; Καὶ, Ἀνάστηθι, Κύριε ὁ Θεός μου, ὑψωθήτω ἡ χείρ σου· μὴ ἐπιλάθῃ τῶν πενήτων. Ἀπευξώ μεθα τὴν τοιαύτην ὕψωσιν, καὶ μὴ βουληθῶμεν ἰδεῖν ἐπαιρομένην χεῖρα κατὰ τῶν ἀπειθούντων, ἔτι δὲ μᾶλ λον ἐπαφιεμένην τοῖς σκληροτέροις. Καὶ οὐκ ἐπ ελάθετο τῆς κραυγῆς τῶν πενήτων· Καὶ, Οὐκ εἰς τέλος ἐπιλησθήσεται ὁ πτωχός· καὶ, Ὀφθαλ μοὶ μὲν αὐτοῦ ἐπὶ τὸν πένητα ἐπιβλέπουσιν (ὃ τοῦ βλεφάρου κρεῖττον καὶ κυριώτερον), τὰ βλέφαρα δὲ αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων· ἡ ἐλάσσων, ὡς ἂν εἴποι τις, ἐπισκοπὴ καὶ δευτέρα.

Λςʹ. Τάχα ἂν εἴποι τις· Ὑπὲρ τῶν ἀδικουμένων ταῦτα πτωχῶν καὶ πενήτων. Οὐ διαφέρομαι· ἀλλὰ σέ γε κεντριζέτω καὶ τοῦτο πρὸς τὸ φιλάν θρωπον. Ὧν γὰρ ἀδικουμένων τοσοῦτος ὁ λόγος, τού των καὶ εὖ πασχόντων δηλαδὴ πλείων ἡ χάρις. Εἰ γὰρ ὁ ἀτιμάζων πένητα, παροξύνει τὸν ποιή σαντα αὐτὸν, τιμᾷ τὸν ποιητὴν ὁ περιέπων τὸ ποίημα. Πάλιν δὲ ὅταν ἀκούῃς· Πένης καὶ πλούσιος συνήντησαν ἀλλήλοις, ἀμφοτέρους δὲ ὁ Κύριος ἐποίησεν· μὴ τὸν μὲν πένητα, τὸν δὲ πλούσιον ὑπολάβῃς, ἵνα καὶ μᾶλλον κατεξαναστῇς τοῦ πένητος· οὐ γὰρ δῆλον, εἰ θεόθεν ἡ τοιαύτη δι αίρεσις· πλάσμα δὲ Θεοῦ, φησὶν, ὁμοίως ἀμφότεροι, καὶ εἰ τὰ ἔξωθεν ἄνισα. Τοῦτό σε δυσωπείτω πρὸς τὸ συμπαθὲς καὶ φιλάδελφον, ἵνα ὅταν ὑπ' ἐκεί νων ἐπαρθῇς, ὑπὸ τούτου συσταλῇς, καὶ γένῃ σεαυτοῦ μετριώτερος. Τί ἔτι; Ὁ ἐλεῶν πτωχὸν, Θεῷ δανείζει, φησίν. Τίς οὐ δέχεται τοιοῦτον χρεώστην, ἀποδώσοντα ἐν καιρῷ μετὰ τῆς ἐπικαρ πίας τὸ δάνειον; Καὶ πάλιν· Ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι. 35.908

ΛΖʹ. Καθαρθῶμεν οὖν ἐλεήσαντες, ῥύψωμεν τῇ καλῇ πόᾳ τὰ τῶν ψυχῶν ῥύπη τε καὶ μολύσματα· καὶ λευκανθῶμεν, οἱ μὲν ὡς ἔριον, οἱ δὲ ὡς χιὼν, κα τὰ τὴν ἀναλογίαν τῆς εὐσπλαγχνίας. Εἴπω τι καὶ φοβερώτερον· Εἰ μὲν οὐδέν ἔστι σοι σύντριμμα, οὐδὲ μώλωψ, οὐδὲ πληγὴ φλεγμαίνουσα, οὐδὲ λέπρα τις ψυχῆς, ἢ ἁφὴ σημασίας, ἢ τηλαυγὴς, ἃ μι κρῶς μὲν ὁ νόμος ἐκάθηρεν, δεῖται δὲ Χριστοῦ θεραπεύσοντος· ἀλλὰ σύ γε τὸν ὑπὲρ ἡμῶν τραυματισθέντα καὶ μαλακισθέντα αἰδέσθητι· αἰδε σθήσῃ δὲ, ἂν φαίνῃ τῷ Χριστοῦ μέλει χρηστὸς καὶ φιλάνθρωπος. Εἰ δὲ τοσοῦτόν σε κατετραυμάτισε τυχὸν ὁ τῶν ἡμετέρων ψυχῶν λῃστὴς καὶ τύραννος, ἢ ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ καταβαίνοντα, ἢ καὶ ἄλλοθί που λαβὼν ἄοπλόν τε καὶ ἀπαράσκευον, ὥστ' ἂν εἰκότως εἰπεῖν ἐκεῖνα· Προσώζεσαν καὶ ἐσάπη σαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύ νης μου· εἰ μὲν οὕτως ἔχῃς, ὡς μηδὲ τὴν θερα πείαν ἐπιζητεῖν, μηδὲ τὸν τρόπον εἰδέναι τῆς σῆς ἰάσεως, φεῦ τῆς πληγῆς ὄντως, καὶ τῆς εἰς βάθος ταλαιπωρίας! Εἰ δὲ μή πω παντελῶς ἀπέγνω σαι, μηδὲ