Gregory of Nazianzus, Moral Songs

by perjury; for without them some evil will not occur, By not allowing these things, we also flee from terrible things. Thus for me moderation is safety; From which I have a large chorus of virgins, imitating the fleshless life of angels, and of God who is with it and alone. From whence what happens? To the second life 745 all things flow, and to long for a removal having been loosed from the bonds and laws of marriage, since Christ, the offspring of a virgin mother having appeared, makes me a virgin with new laws. For since I came into life and as a prisoner, by the flow things that flow and by corruption things of corruption being compelled to know, so that I may learn the better things from things seen and wandering; Rejoicing I lead back the image to God, in a life both free and unbound, leaving behind no trace of my hide, some other wineskin to be inflated in life. And being wholly moved by the whole God, with many other genuine fellow-travelers 746 who looking only to the one we hope for life, have dedicated not their hair nor their substance to God, from whom are all things, of which they have the first, both purity and a fleshless state. The companies of the new Nazirites, abounding and shining with inward beauties, which virgins honor even unto blood. What could I say to you of Thecla? Or of her, or of some others, who to God their beauty sealed wishing to keep, ran to dangers? And so, what is always most known to all, you see the sleepless psalm-singing of virgins of men, of women, who have forgotten their nature; of what kind and how many, and how much they are deified! 747 The harmonious, antiphonal choir of angels two-fold, arranged both above and below, hymning the divine worth and nature? So then purity is to be honored by you, with so many words and examples, looking to which, purify yourself, so that you may receive the laws of God and all things of the word of prudence. For what among praiseworthy things is without prudence? First and greatest, to know God, genuinely honored in deed and word; for this is the source and salvation for all. God is perceived by some, even if moderately; but He is expressed by none, nor is He heard, 748 as much as He is, even if one thinks so greatly. For there falls, like a mist, upon the contemplation always something of my own and of things seen; which having surpassed I might be united with God, so as to both grasp and be persuaded that I have this which I was hastening to receive, no longer toiling. Not to worship God is most destructive, nor to know any first cause of all things, from which all things both came forth and remain, being kept by an ineffable order and reason. But to think one knows what He is, is a madness of the mind, unless as one through water sees the sun's reflection looking, he might think he is looking at the sun; 749 Or even being amazed at the beauty of a gateway, might think he sees the master of the things within. One is in some way wiser than another, who has drawn more light, seeing more; but still all are below the worthiness of God, whom light covers, before whom darkness stands. And if one should cut through this gloom, he is flashed back by a second barrier of the highest light. It is not very easy to pass a double covering Who fills all things and remains above all, Who makes the mind wise, and flees the darts of the mind, always drawing me to the height He runs beyond. To perceive and worship God above all, showing love in the fervor of the commandments. 750 But to seek what He is, neither in every way, nor always, nor to lay bare the doctrine readily to all. Let what is of God be spoken and with fear; but let what is within lie hidden, and by the mind alone let it be revered in secret, honored without a sound. But let the ear be opened, if any teaching instructs, for the ear brings less danger than the tongue. The rest may we pray to learn clearly hereafter, when this grossness is dissolved for us; but now, as you have strength, to cleanse yourself and be renewed by a brilliant life; for thus you will receive also God being understood. Every reason runs to God as to a temple; for the pure is a dwelling-place for the pure. Reasonings contribute little to the knowledge of God. 751 For every argument is opposed by an argument. But my word does not have a fickle faith; but the pouring out of what is spoken is great. For he who has loved will also be loved; and he who is loved also receives Him as an indweller. And where He is, it is not possible not to be light; and of light, the first thing is to know the light itself. Thus love is also a sponsor of knowledge; This is better for

ψευδορκίᾳ· Ὧν γὰρ κακόν τι χωρὶς οὐ γενήσεται, Ταῦτ' οὐκ ἐῶντες, καὶ τὰ δεινὰ φεύγομεν. Οὕτως ἐμοὶ τὸ σῶφρόν ἐστιν ἀσφαλές· Ἐξ οὗ πολύς μοι καὶ χορὸς τῶν παρθένων, Ζωὴν ἄσαρκον ἀγγέλων μιμούμενος, Θεοῦ τε τοῦ συνόντος αὐτῷ καὶ μόνου. Ὅθεν τί γίνετ'; Ἐς βίον τὸν δεύτερον 745 Ἅπαντα συῤῥεῖν, καὶ ποθεῖν μετάστασιν ∆εσμῶν λυθέντα καὶ νόμων γαμηλίων, Ἐξ οὗ με Χριστὸς, παρθένου μητρὸς τόκος Φανεὶς, νόμοις καινοῖσι ποιεῖ παρθένον. Ἐπεὶ γὰρ ἦλθον εἰς βίον καὶ δέσμιος, Ῥύσει τὰ ῥευστὰ καὶ φθορᾷ τὰ τῆς φθορᾶς Γνῶναι βιασθεὶς, ὡς μάθω τὰ κρείσσονα Ἐκ τῶν ὁρωμένων τε καὶ πλανωμένων· Χαίρων ἐπανάγων πρὸς Θεὸν τὴν εἰκόνα, Ἐλευθέρῳ τε καὶ ἀσυνδέτῳ βίῳ, Μηδὲν λελοιπὼς τῆς ἐμῆς ἴχνος δορᾶς, Ἀσκόν τιν' ἄλλον ἐν βίῳ φυσώμενον. Ὅλος θ' ὅλῳ τε τῷ Θεῷ κινούμενος, Πολλῶν μετ' ἄλλων γνησίων συνεμπόρων 746 Οἳ πρὸς μόνην βλέποντες ἣν ἐλπίζομεν Ζωὴν, ἀνῆκαν οὐ κόμας οὐδ' οὐσίας Θεῷ, παρ' οὗ τὰ πάντα, ὧν ἔχουσι δὲ Τὸ πρῶτον, ἁγνείαν τε καὶ ἀσαρκίαν. Τὰ Ναζιραίων τῶν νέων συστήματα, Πλήθοντα καὶ στίλβοντα τοῖς ἔνδον καλοῖς, Ἃ παρθένοι τιμῶσι μέχρις αἵματος. Τί σοι λέγοιμ' ἂν Θέκλαν; ἢ τὴν, ἢ τινὰς, Ὅσαι Θεῷ τὸ κάλλος ἐσφραγισμένον Τηρεῖν θέλουσαι, κινδύνοις προσέδραμον; Τὸ δ' οὖν ἀεὶ πᾶσίν τε γνωριμώτατον, Ὁρᾷς ἀγρύπνους παρθένων ψαλμῳδίας Ἀνδρῶν, γυναικῶν, φύσεως λελησμένων· Οἵων θ' ὅσων τε, καὶ ὅσον θεουμένων! 747 Σύμφωνον, ἀντίφωνον ἀγγέλων στάσιν ∆ισσὴν, ἄνω τε καὶ κάτω τεταγμένην, Θείας ὑμνῳδὸν ἀξίας καὶ φύσεως; Οὕτω μὲν οὖν ἁγνεία σοι τιμητέα, Λόγοις τοσούτοις καὶ τύποις, πρὸς οὓς βλέπων, Ἅγνιζε σαυτὸν, ὡς Θεοῦ δέξῃ νόμους Φρονήσεως δὲ πάντα μὲν τὰ τοῦ λόγου. Τί γὰρ φρονήσεως δίχα τῶν αἰνουμένων; Πρῶτον δὲ καὶ μέγιστον, εἰδέναι Θεὸν, Ἔργῳ λόγῳ τε γνησίως τιμώμενον· Πηγὴ γὰρ αὕτη πᾶσι καὶ σωτηρία. Θεὸς νοεῖται μέν τισιν, εἰ καὶ μετρίως· Ὑπ' οὐδενὸς δὲ φράζετ', οὐδ' ἀκούεται, 748 Ὅσον πέρ ἐστι, κἄν τις οἴηται λίαν. Παρεμπίπτει γὰρ, ὡς ἀχλὺς, τῷ σκέμματι Ἀεί τι τῶν ἐμῶν τε καὶ ὁρωμένων· Ὅπερ ὑπερβὰς συγγένωμαι τῷ Θεῷ, Ὡς καὶ κρατῆσαι καὶ πεπεῖσθαι τοῦτ' ἔχειν Ὅπερ λαβεῖν ἔσπευδον, οὐ κάμνων ἔτι. Θεὸν τὸ μὴ σέβειν μέν ἐστ' ὀλοώτατον, Μηδ' αἰτίαν τιν' εἰδέναι πρώτην ὅλων, Ἐξ ἧς τὰ πάντα καὶ προῆλθε καὶ μένει, Τάξει τ' ἀφράστῳ καὶ λόγῳ τηρούμενα. Ὁ δ' ἐστὶν οἴεσθ' εἰδέναι, βλάβη φρενῶν, Πλὴν εἰ καθ' ὑδάτων τις ἡλίου σκιὰν Βλέπων, νομίζοι προσβλέπειν τὸν ἥλιον· 749 Ἢ καὶ πυλῶνος κάλλος ἐκπεπληγμένος, Τὸν δεσπότην οἴοιτο τῶν ἔνδον βλέπειν. Ἄλλος μὲν ἄλλου καὶ ποσῶς σοφώτερος, Ὃς πλεῖον αὐγῆς ἔσπασε, πλείω βλέπων· Κάτω δ' ὅμως ἅπαντες ἀξίας Θεοῦ, Ὃν φῶς καλύπτει, οὗ σκότος προΐσταται. Ἣν καὶ ζόφον τέμνῃ τις, ἀνταστράπτεται Τοῦ φωτὸς ἄκρου δευτέρῳ προβλήματι. ∆ιπλοῦν δ' ὑπερέχειν οὐ μάλ' εὐπετὲς σκέπας Ὃς πάντα πληροῖ καὶ ἄνω παντὸς μένει, Ὃς νοῦν σοφίζει, καὶ νοὸς φεύγει βολὰς, Ἕλκων ἀεί με πρὸς ὕψος ὑπεκδρομεί. Θεὸν μάλιστα καὶ νοεῖν μὲν καὶ σέβειν, ∆εικνὺς τὸ φίλτρον ἐν ζέσει τῶν ἐντολῶν. 750 Ζητεῖν δ' ὅ ἐστι, μηδὲ πάντη, μηδ' ἀεὶ, Μήτε προχείρως πᾶσι γυμνοῦν τὸν λόγον. Τὸ μὲν λεγέσθω τοῦ Θεοῦ καὶ σὺν φόβῳ· Τὸ δ' ἔνδον ἔστω κείμενον, καὶ νῷ μόνῳ Σέβοιτο κρυπτὸν, ἀψόφως τιμώμενον. Τῷ δ' οὖς ἀνοίγοιτ', ἢν διδάσκῃ τις λόγος, Ἧττον γὰρ οὖς, ἢ γλῶττα κίνδυνον φέρει. Τὸ δ' ὕστερον δεοίμεθ' ἐκμαθεῖν σαφῶς, Λυθέντος ἡμῖν τοῦ πάχους· νῦν δ', ὡς σθένος, Σαυτὸν καθαίρειν καὶ νεοῦν λαμπρῷ βίῳ· ∆έξῃ γὰρ οὕτω καὶ Θεὸν νοούμενον. Ναῷ Θεὸν δὲ προστρέχειν ἅπας λόγος· Ἁγνοῦ γὰρ ἁγνός ἐστιν οἰκητήριον. Οἱ μὲν λογισμοὶ μικρὸν εἰς γνῶσιν Θεοῦ. 751 Λόγῳ γάρ ἐστι πᾶς λόγος ἀντίστατος. Στρεπτὴν δὲ πίστιν οὑμὸς οὐκ ἔχει λόγος· Τὸ δ' ἐξέχεσθαι τοῦ λαλουμένου μέγα. Ὃς μὲν γὰρ ἠγάπησε, καὶ στερχθήσεται· Ὃς δ' ἠγάπηται, καὶ ἔνοικον λαμβάνει. Οὗ δ' ἐστὶν, οὐκ ἔνεστι μὴ φῶς τυγχάνειν· Φωτὸς δὲ πρῶτον αὐτὸ γιγνώσκειν τὸ φῶς. Οὕτω τὸ φίλτρον πρόξενον καὶ γνώσεως· Ἥδ' ἔστ' ἀμείνων εἰς