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Translated by Ch. Browne and J. Swallow.
Gregory Theologian Bilingual Anthology, Resources Online and in Print
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4 Pages
Page 4
5. It seemed to me to be best and least dangerous to take a middle course between desire and fear, and to yield in part to desire, in part to the Spirit: and that this would be the case, if I neither altogether evaded the office, and so refused the grace, which would be dangerous, nor yet assumed a burden beyond my powers, for it is a heavy one. The former indeed is suited to the person of another, the latter to another's power, or rather to undertake both would be madness. But piety and safety would alike advise me to proportion the office to my power, and as is the case with food, to accept that which is within my power and refuse what is beyond it, for health is gained for the body, and tranquillity for the soul, by such a course of moderation. Therefore I now consent to share in the cares of my excellent father, like an eaglet, not quite vainly flying close to a mighty and high soaring eagle. But hereafter I will offer my wing to the Spirit to be borne whither, and as, He wills: no one shall force or drag me in any direction, contrary to His counsel. For sweet it is to inherit a father's toils, and this flock is more familiar than a strange and foreign one; I would even add, more precious in the sight of God, unless the spell of affection deceives me, and the force of habit robs me of perception: nor is there any more useful or safer course than that willing rulers should rule willing subjects: since it is our practice not to lead by force, or by compulsion, but by good will. For this would not hold together even another form of government, since that which is held in by force is wont, when opportunity offers, to strike for freedom: but freedom of will more than anything else it is, which holds together our—I will not call it rule, but—tutorship. For the mystery of godliness [3044] belongs to those who are willing, not to those who are overpowered.
6. This is my speech to you, my good men, uttered in simplicity and with all good will, and this is the secret of my mind. And may the victory rest with that which will be for the profit of both you and me, under the Spirit's guidance of our affairs, (for our discourse comes back again to the same point,) [3045] to Whom we have given ourselves, and the head anointed with the oil of perfection, in the Almighty Father, and the Only-begotten Son, and the Holy Spirit, Who is God. For how long shall we hide [3046] the lamp under the bushel, [3047] and withhold from others the full knowledge of the Godhead, when it ought to be now put upon the lampstand and give light to all churches and souls and to the whole fulness of the world, no longer by means of metaphors, or intellectual sketches, but by distinct declaration? And this indeed is a most perfect setting forth of Theology to those Who have been deemed worthy of this grace in Christ Jesus Himself, our Lord, to Whom be glory, honour, and power for ever. Amen.
[3044] 1 Tim. iii. 16.
[3045] The same point, i.e. from which it started, S: 1.
[3046] Hide, etc. S. Gregory here alludes to the "economy" which refrained from distinctly declaring the Divinity of the Holy Ghost. Cf. Or. xliii., 68. This declaration of his was afterwards commented on by his audience and others, cf. Epist. 58, in which his mode of teaching is contrasted with that of S. Basil.
[3047] S. Matt. v. 15.
End of the Oration
Reference address : https://www.elpenor.org/gregory-nazianzen/church-nazianzus.asp?pg=4
