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Translated by Ch. Browne and J. Swallow.
Gregory Theologian Bilingual Anthology, Resources Online and in Print
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21 Pages
Page 7
X. But perhaps some one of those who are too impetuous and festive may say, "What has all this to do with us? Spur on your horse to the goal; talk to us about the Festival and the reasons for our being here to-day." Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by the needs of my argument. There will be no harm in the eyes of scholars and lovers of the beautiful if we say a few words about the word Pascha itself, for such an addition will not be useless in their ears. This great and venerable Pascha is called Phaska by the Hebrews in their own language; and the word means Passing Over. Historically, from their flight and migration from Egypt into the Land of Canaan; spiritually, from the progress and ascent from things below to things above and to the Land of Promise. And we observe that a thing which we often find to have happened in Scripture, the change of certain nouns from an uncertain to a clearer sense, or from a coarser to a more refined, has taken place in this instance. For some people, supposing this to be a name of the Sacred Passion, and in consequence Grecizing the word by changing Phi and Kappa into Pi and Chi, called the Day Pascha. [4597] And custom took it up and confirmed the word, with the help of the ears of most people, to whom it had a more pious sound.
XI. But before our time the Holy Apostle declared that the Law was but a shadow of things to come, [4598] which are conceived by thought. And God too, who in still older times gave oracles to Moses, said when giving laws concerning these things, See thou make all things according to the pattern shewed thee in the Mount, [4599] when He shewed him the visible things as an adumbration of and design for the things that are invisible. And I am persuaded that none of these things has been ordered in vain, none without a reason, none in a grovelling manner or unworthy of the legislation of God and the ministry of Moses, even though it be difficult in each type to find a theory descending to the most delicate details, to every point about the Tabernacle itself, and its measures and materials, and the Levites and Priests who carried them, and all the particulars which were enacted about the Sacrifices and the purifications and the Offerings; [4600] and though these are only to be understood by those who rank with Moses in virtue, or have made the nearest approach to his learning. For in that Mount itself God is seen by men; on the one hand through His own descent from His lofty abode, on the other through His drawing us up from our abasement on earth, that the Incomprehensible may be in some degree, and as far as is safe, comprehended by a mortal nature. For in no other way is it possible for the denseness of a material body and an imprisoned mind to come into consciousness of God, except by His assistance. Then therefore all men do not seem to have been deemed worthy of the same rank and position; but one of one place and one of another, each, I think, according to the measure of his own purification. Some have even been altogether driven away, and only permitted to hear the Voice from on high, namely those whose dispositions are altogether like wild beasts, and who are unworthy of divine mysteries.
[4597] Pascha represents the Hebrew PHSKH. Throughout 2 Chron. the LXX. represents the word by Phasek, which like Pascha is a transliteration of the Hebrew word. The form which the transliteration takes is due to the fact that the Greek language does not tolerate these two aspirates in juxtapostion. S. Gregory is correct in remarking that Pascha has no real connection with pascho (to suffer), though it might appear to unlearned ears that it has.
[4598] Heb. x. 1.
[4599] Exod. xxv. 40.
[4600] aphairema is given by the Lexicons as the Heave-Offering, and it is certainly used in that sense among others (all sacrificial) in the LXX. Suicer, however, follows Suidas in regarding the word as quite general; he also quotes Zonaras' definition, "Quod offertur aphairema dicitur, quod a toto mactatae animantis corpore abstractum sit." Balsamon, according to the same authority, makes it the portion which was severed from the carcase of the victim and set apart for the Priest (i.e., the heave-offering, Lev. vii. 14, 32).
Reference address : https://www.elpenor.org/gregory-nazianzen/easter-2.asp?pg=7
