Select Orations · Part 1

Gregory Nazianzen.

Oration I.

On Easter and His Reluctance.

I. It is the Day of the Resurrection, and my Beginning has good auspices. Let us then keep the Festival with splendour, and let us embrace one another. Let us say Brethren, even to those who hate us; much more to those who have done or suffered aught out of love for us. Let us forgive all offences for the Resurrection's sake: let us give one another pardon, I for the noble tyranny which I have suffered (for I can now call it noble); and you who exercised it, if you had cause to blame my tardiness; for perhaps this tardiness may be more precious in God's sight than the haste of others. For it is a good thing even to hold back from God for a little while, as did the great Moses of old, and Jeremiah later on; and then to run readily to Him when He calls, as did Aaron and Isaiah, so only both be done in a dutiful spirit;--the former because of his own want of strength; the latter because of the Might of Him That calleth.

II. A Mystery anointed me; I withdrew a little while at a Mystery, as much as was needful to examine myself; now I come in with a Mystery, bringing with me the Day as a good defender of my cowardice and weakness; that He Who to-day rose again from the dead may renew me also by His Spirit; and, clothing me with the new Man, may give me to His New Creation, to those who are begotten after God, as a good modeller and teacher for Christ, willingly both dying with Him and rising again with Him.

III. Yesterday the Lamb was slain and the door-posts were anointed, and Egypt bewailed her Firstborn, and the Destroyer passed us over, and the Seal was dreadful and reverend, and we were walled in with the Precious Blood. To-day we have clean escaped from Egypt and from Pharaoh; and there is none to hinder us from keeping a Feast to the Lord our God--the Feast of our Departure; or from celebrating that Feast, not in the old leaven of malice and wickedness, but in the unleavened bread of sincerity and truth, carrying with us nothing of ungodly and Egyptian leaven.

IV. Yesterday I was crucified with Him; today I am glorified with Him; yesterday I died with Him; to-day I am quickened with Him; yesterday I was buried with Him; to-day I rise with Him. But let us offer to Him Who suffered and rose again for us--you will think perhaps that I am going to say gold, or silver, or woven work or transparent and costly stones, the mere passing material of earth, that remains here below, and is for the most part always possessed by bad men, slaves of the world and of the Prince of the world. Let us offer ourselves, the possession most precious to God, and most fitting; let us give back to the Image what is made after the Image. Let us recognize our Dignity; let us honour our Archetype; let us know the power of the Mystery, and for what Christ died.

V. Let us become like Christ, since Christ became like us. Let us become God's for His sake, since He for ours became Man. He assumed the worse that He might give us the better; He became poor that we through His poverty might be rich; He took upon Him the form of a servant that we might receive back our liberty; He came down that we might be exalted; He was tempted that we might conquer; He was dishonoured that He might glorify us; He died that He might save us; He ascended that He might draw to Himself us, who were lying low in the Fall of sin. Let us give all, offer all, to Him Who gave Himself a Ransom and a Reconciliation for us. But one can give nothing like oneself, understanding the Mystery, and becoming for His sake all that He became for ours.

VI. As you see, He offers you a Shepherd; for this is what your Good Shepherd, who lays down his life for his sheep, is hoping and praying for, and he asks from you his subjects; and he gives you himself double instead of single, and makes the staff of his old age a staff for your spirit. And he adds to the inanimate temple a living one; to that exceedingly beautiful and heavenly shrine, this poor and small one, yet to him of great value, and built too with much sweat and many labours. Would that I could say it is worthy of his labours. And he places at your disposal all that belongs to him (O great generosity!--or it would be truer to say, O fatherly love!) his hoar hairs, his youth, the temple, the high priest, the testator, the heir, the discourses which you were longing for; and of these not such as are vain and poured out into the air, and which reach no further than the outward ear; but those which the Spirit writes and engraves on tables of stone, or of flesh, not merely superficially graven, nor easily to be rubbed off, but marked very deep, not with ink, but with grace.

VII. These are the gifts given you by this august Abraham, this honourable and reverend Head, this Patriarch, this Restingplace of all good, this Standard of virtue, this Perfection of the Priesthood, who to-day is bringing to the Lord his willing Sacrifice, his only Son, him of the promise. Do you on your side offer to God and to us obedience to your Pastors, dwelling in a place of herbage, and being fed by water of refreshment; knowing your Shepherd well, and being known by him; and following when he calls you as a Shepherd frankly through the door; but not following a stranger climbing up into the fold like a robber and a traitor; nor listening to a strange voice when such would take you away by stealth and scatter you from the truth on mountains, and in deserts, and pitfalls, and places which the Lord does not visit; and would lead you away from the sound Faith in the Father, the Son, and the Holy Ghost, the One Power and Godhead, Whose Voice my sheep always heard (and may they always hear it), but with deceitful and corrupt words would tear them from their true Shepherd. From which may we all be kept, Shepherd and flock, as from a poisoned and deadly pasture; guiding and being guided far away from it, that we may all be one in Christ Jesus our Lord, now and unto the heavenly rest. To Whom be the glory and the might for ever and ever. Amen.

Introduction to Oration II.

It is generally agreed that this oration was not intended for oral delivery. Its object was to explain and defend S. Gregory's recent conduct, which had been severely criticised by his friends at Nazianzus. He had been recalled by his father probably during the year a.d. 361 from Pontus, where he had spent several years in monastic seclusion with his friend S. Basil. His father, not content with his son's presence at home as a support for his declining years, and feeling assured of his fitness for the sacred office, had proceeded, with the loudly expressed approval of the congregation, in spite of Gregory's reluctance, to ordain him to the priesthood on Christmas Day a.d. 361. S. Gregory, even after the lapse of many years, speaks of his ordination as an act of tyranny, and at the time, stung almost to madness, as an ox by a gadfly, rushed away again to Pontus, to bury in its congenial solitude, consoled by an intimate friend's deep sympathy, his wounded feelings. Before long the sense of duty reasserted itself, and he returned to his post at his father's side before Easter a.d. 362. On Easter day he delivered his first Oration before a congregation whose scantiness marked the displeasure with which the people of Nazianzus had viewed his conduct. Accordingly he set himself to supply them in this Oration with a full explanation of the motives which had led to his retirement. At the same time, as the secondary title of the Oration shows, he has supplied an exposition of the obligations and dignity of the Priestly Office which has been drawn upon by all later writers on the subject. S. Chrysostom in his well-known treatise, S. Gregory the Great in his Pastoral Care, and Bossuet in his panegyric on S. Paul, have done little more than summarise the material or develop the considerations contained in this eloquent and elaborate dissertation.

Oration II.

In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office.

1. I have been defeated, and own my defeat. I subjected myself to the Lord, and prayed unto Him. Let the most blessed David supply my exordium, or rather let Him Who spoke in David, and even now yet speaks through him. For indeed the very best order of beginning every speech and action, is to begin from God, and to end in God. As to the cause, either of my original revolt and cowardice, in which I got me away far off, and remained away from you for a time, which perhaps seemed long to those who missed me; or of the present gentleness and change of mind, in which I have given myself up again to you, men may think and speak in different ways, according to the hatred or love they bear me, on the one side refusing to acquit me of the charges alleged, on the other giving me a hearty welcome. For nothing is so pleasant to men as talking of other people's business, especially under the influence of affection or hatred, which often almost entirely blinds us to the truth. I will, however, myself, unabashed, set forth the truth, and arbitrate with justice between the two parties, which accuse or gallantly defend us, by, on the one side, accusing myself, on the other, undertaking my own defence.

2. Accordingly, that my speech may proceed in due order, I apply myself to the question which arose first, that of cowardice. For I cannot endure that any of those who watch with interest the success, or the contrary, of my efforts, should be put to confusion on my account, since it has pleased God that our affairs should be of some consequence to Christians, so I will by my defence relieve, if there be any such, those who have already suffered; for it is well, as far as possible, and as reason allows, to shrink from causing, through our sin or suspicion, any offence or stumbling-block to the community: inasmuch as we know how inevitably even those who offend one of the little ones will incur the severest punishment at the hands of Him who cannot lie.

3. For my present position is due, my good people, not to inexperience and ignorance, nay indeed, that I may boast myself a little, neither is it due to contempt for the divine laws and ordinances. Now, just as in the body there is one member which rules and, so to say, presides, while another is ruled over and subject; so too in the churches, God has ordained, according either to a law of equality, which admits of an order of merit, or to one of providence, by which He has knit all together, that those for whom such treatment is beneficial, should be subject to pastoral care and rule, and be guided by word and deed in the path of duty; while others should be pastors and teachers, for the perfecting of the church, those, I mean, who surpass the majority in virtue and nearness to God, performing the functions of the soul in the body, and of the intellect in the soul; in order that both may be so united and compacted together, that, although one is lacking and another is pre-eminent, they may, like the members of our bodies, be so combined and knit together by the harmony of the Spirit, as to form one perfect body, really worthy of Christ Himself, our Head.

4. I am aware then that anarchy and disorder cannot be more advantageous than order and rule, either to other creatures or to men; nay, this is true of men in the highest possible degree, because the interests at stake in their case are greater; since it is a great thing for them, even if they fail of their highest purpose--to be free from sin--to attain at least to that which is second best, restoration from sin. Since this seems right and just, it is, I take it, equally wrong and disorderly that all should wish to rule, and that no one should accept it. For if all men were to shirk this office, whether it must be called a ministry or a leadership, the fair fulness of the Church would be halting in the highest degree, and in fact cease to be fair. And further, where, and by whom would God be worshipped among us in those mystic and elevating rites which are our greatest and most precious privilege, if there were neither king, nor governor, nor priesthood, nor sacrifice, nor all those highest offices to the loss of which, for their great sins, men were of old condemned in consequence of their disobedience?

5. Nor indeed is it strange or inconsistent for the majority of those who are devoted to the study of divine things, to ascend to rule from being ruled, nor does it overstep the limits laid down by philosophy, or involve disgrace; any more than for an excellent sailor to become a lookout-man, and for a lookout-man, who has successfully kept watch over the winds, to be entrusted with the helm; or, if you will, for a brave soldier to be made a captain, and a good captain to become a general, and have committed to him the conduct of the whole campaign. Nor again, as perhaps some of those absurd and tiresome people may suppose, who judge of others' feelings by their own, was I ashamed of the rank of this grade from my desire for a higher. I was not so ignorant either of its divine greatness or human low estate, as to think it no great thing for a created nature, to approach in however slight degree to God, Who alone is most glorious and illustrious, and surpasses in purity every nature, material and immaterial alike.

6. What then were my feelings, and what was the reason of my disobedience? For to most men I did not at the time seem consistent with myself, or to be such as they had known me, but to have undergone some deterioration, and to exhibit greater resistance and self-will than was right. And the causes of this you have long been desirous to hear. First, and most important, I was astounded at the unexpectedness of what had occurred, as people are terrified by sudden noises; and, losing the control of my reasoning faculties, my self-respect, which had hitherto controlled me, gave way. In the next place, there came over me an eager longing for the blessings of calm and retirement, of which I had from the first been enamoured to a higher degree, I imagine, than any other student of letters, and which amidst the greatest and most threatening dangers I had promised to God, and of which I had also had so much experience, that I was then upon its threshold, my longing having in consequence been greatly kindled, so that I could not submit to be thrust into the midst of a life of turmoil by an arbitrary act of oppression, and to be torn away by force from the holy sanctuary of such a life as this.

7. For nothing seemed to me so desirable as to close the doors of my senses, and, escaping from the flesh and the world, collected within myself, having no further connection than was absolutely necessary with human affairs, and speaking to myself and to God, to live superior to visible things, ever preserving in myself the divine impressions pure and unmixed with the erring tokens of this lower world, and both being, and constantly growing more and more to be, a real unspotted mirror of God and divine things, as light is added to light, and what was still dark grew clearer, enjoying already by hope the blessings of the world to come, roaming about with the angels, even now being above the earth by having forsaken it, and stationed on high by the Spirit. If any of you has been possessed by this longing, he knows what I mean and will sympathise with my feelings at that time. For, perhaps, I ought not to expect to persuade most people by what I say, since they are unhappily disposed to laugh at such things, either from their own thoughtlessness, or from the influence of men unworthy of the promise, who have bestowed upon that which is good an evil name, calling philosophy nonsense, aided by envy and the evil tendencies of the mob, who are ever inclined to grow worse: so that they are constantly occupied with one of two sins, either the commission of evil, or the discrediting of good.

8. I was influenced besides by another feeling, whether base or noble I do not know, but I will speak out to you all my secrets. I was ashamed of all those others, who, without being better than ordinary people, nay, it is a great thing if they be not worse, with unwashen hands, as the saying runs, and uninitiated souls, intrude into the most sacred offices; and, before becoming worthy to approach the temples, they lay claim to the sanctuary, and they push and thrust around the holy table, as if they thought this order to be a means of livelihood, instead of a pattern of virtue, or an absolute authority, instead of a ministry of which we must give account. In fact they are almost more in number than those whom they govern; pitiable as regards piety, and unfortunate in their dignity; so that, it seems to me, they will not, as time and this evil alike progress, have any one left to rule, when all are teachers, instead of, as the promise says, taught of God, and all prophesy, so that even "Saul is among the prophets," according to the ancient history and proverb. For at no time, either now or in former days, amid the rise and fall of various developments, has there ever been such an abundance, as now exists among Christians, of disgrace and abuses of this kind. And, if to stay this current is beyond our powers, at any rate it is not the least important duty of religion to testify the hatred and shame we feel for it.

9. Lastly, there is a matter more serious than any which I have mentioned, for I am now coming to the finale of the question: and I will not deceive you; for that would not be lawful in regard to topics of such moment. I did not, nor do I now, think myself qualified to rule a flock or herd, or to have authority over the souls of men. For in their case it is sufficient to render the herd or flock as stout and fat as possible; and with this object the neatherd and shepherd will look for well watered and rich pastures, and will drive his charge from pasture to pasture, and allow them to rest, or arouse, or recall them, sometimes with his staff, most often with his pipe; and with the exception of occasional struggles with wolves, or attention to the sickly, most of his time will be devoted to the oak and the shade and his pipes, while he reclines on the beautiful grass, and beside the cool water, and shakes down his couch in a breezy spot, and ever and anon sings a love ditty, with his cup by his side, and talks to his bullocks or his flock, the fattest of which supply his banquets or his pay. But no one ever has thought of the virtue of flocks or herds; for indeed of what virtue are they capable? Or who has regarded their advantage as more important than his own pleasure?

10. But in the case of man, hard as it is for him to learn how to submit to rule, it seems far harder to know how to rule over men, and hardest of all, with this rule of ours, which leads them by the divine law, and to God, for its risk is, in the eyes of a thoughtful man, proportionate to its height and dignity. For, first of all, he must, like silver or gold, though in general circulation in all kinds of seasons and affairs, never ring false or alloyed, or give token of any inferior matter, needing further refinement in the fire; or else, the wider his rule, the greater evil he will be. Since the injury which extends to many is greater than that which is confined to a single individual.

11. For it is not so easy to dye deeply a piece of cloth, or to impregnate with odours, foul or the reverse, whatever comes near to them; nor is it so easy for the fatal vapour, which is rightly called a pestilence, to infect the air, and through the air to gain access to living being, as it is for the vice of a superior to take most speedy possession of his subjects, and that with far greater facility than virtue its opposite. For it is in this that wickedness especially has the advantage over goodness, and most distressing it is to me to perceive it, that vice is something attractive and ready at hand, and that nothing is so easy as to become evil, even without any one to lead us on to it; while the attainment of virtue is rare and difficult, even where there is much to attract and encourage us. And it is this, I think, which the most blessed Haggai had before his eyes, in his wonderful and most true figure: --"Ask the priests concerning the law, saying: If holy flesh borne in a garment touch meat or drink or vessel, will it sanctify what is in contact with it? And when they said No; ask again if any of these things touch what is unclean, does it not at once partake of the pollution? For they will surely tell you that it does partake of it, and does not continue clean in spite of the contact."

12. What does he mean by this? As I take it, that goodness can with difficulty gain a hold upon human nature, like fire upon green wood; while most men are ready and disposed to join in evil, like stubble, I mean, ready for a spark and a wind, which is easily kindled and consumed from its dryness. For more quickly would any one take part in evil with slight inducement to its full extent, than in good which is fully set before him to a slight degree. For indeed a little wormwood most quickly imparts its bitterness to honey; while not even double the quantity of honey can impart its sweetness to wormwood: and the withdrawal of a small pebble would draw headlong a whole river, though it would be difficult for the strongest dam to restrain or stay its course.

13. This then is the first point in what we have said, which it is right for us to guard against, viz.: being found to be bad painters of the charms of virtue, and still more, if not, perhaps, models for poor painters, poor models for the people, or barely escaping the proverb, that we undertake to heal others while ourselves are full of sores.

14. In the second place, although a man has kept himself pure from sin, even in a very high degree; I do not know that even this is sufficient for one who is to instruct others in virtue. For he who has received this charge, not only needs to be free from evil, for evil is, in the eyes of most of those under his care, most disgraceful, but also to be eminent in good, according to the command, "Depart from evil and do good." And he must not only wipe out the traces of vice from his soul, but also inscribe better ones, so as to outstrip men further in virtue than he is superior to them in dignity. He should know no limits in goodness or spiritual progress, and should dwell upon the loss of what is still beyond him, rather than the gain of what he has attained, and consider that which is beneath his feet a step to that which comes next: and not think it a great gain to excel ordinary people, but a loss to fall short of what we ought to be: and to measure his success by the commandment and not by his neighbours, whether they be evil, or to some extent proficient in virtue: and to weigh virtue in no small scales, inasmuch as it is due to the Most High, "from Whom are all things, and to Whom are all things."

15. Nor must he suppose that the same things are suitable to all, just as all have not the same stature, nor are the features of the face, nor the nature of animals, nor the qualities of soil, nor the beauty and size of the stars, in all cases the same: but he must consider base conduct a fault in a private individual, and deserving of chastisement under the hard rule of the law; while in the case of a ruler or leader it is a fault not to attain to the highest possible excellence, and always make progress in goodness, if indeed he is, by his high degree of virtue, to draw his people to an ordinary degree, not by the force of authority, but by the influence of persuasion. For what is involuntary apart from its being the result of oppression, is neither meritorious nor durable. For what is forced, like a plant violently drawn aside by our hands, when set free, returns to what it was before, but that which is the result of choice is both most legitimate and enduring, for it is preserved by the bond of good will. And so our law and our lawgiver enjoin upon us most strictly that we should "tend the flock not by constraint but willingly."

16. But granted that a man is free from vice, and has reached the greatest heights of virtue: I do not see what knowledge or power would justify him in venturing upon this office. For the guiding of man, the most variable and manifold of creatures, seems to me in very deed to be the art of arts and science of sciences. Any one may recognize this, by comparing the work of the physician of souls with the treatment of the body; and noticing that, laborious as the latter is, ours is more laborious, and of more consequence, from the nature of its subject matter, the power of its science, and the object of its exercise. The one labours about bodies, and perishable failing matter, which absolutely must be dissolved and undergo its fate, even if upon this occasion by the aid of art it can surmount the disturbance within itself, being dissolved by disease or time in submission to the law of nature, since it cannot rise above its own limitations.

17. The other is concerned with the soul, which comes from God and is divine, and partakes of the heavenly nobility, and presses on to it, even if it be bound to an inferior nature. Perhaps indeed there are other reasons also for this, which only God, Who bound them together, and those who are instructed by God in such mysteries, can know, but as far as I, and men like myself can perceive, there are two: one, that it may inherit the glory above by means of a struggle and wrestling with things below, being tried as gold in the fire by things here, and gain the objects of our hope as a prize of virtue, and not merely as the gift of God. This, indeed, was the will of Supreme Goodness, to make the good even our own, not only because sown in our nature, but because cultivated by our own choice, and by the motions of our will, free to act in either direction. The second reason is, that it may draw to itself and raise to heaven the lower nature, by gradually freeing it from its grossness, in order that the soul may be to the body what God is to the soul, itself leading on the matter which ministers to it, and uniting it, as its fellow-servant, to God.

18. Place and time and age and season and the like are the subjects of a physician's scrutiny; he will prescribe medicines and diet, and guard against things injurious, that the desires of the sick may not be a hindrance to his art. Sometimes, and in certain cases, he will make use of the cautery or the knife or the severer remedies; but none of these, laborious and hard as they may seem, is so difficult as the diagnosis and cure of our habits, passions, lives, wills, and whatever else is within us, by banishing from our compound nature everything brutal and fierce, and introducing and establishing in their stead what is gentle and dear to God, and arbitrating fairly between soul and body; not allowing the superior to be overpowered by the inferior, which would be the greatest injustice; but subjecting to the ruling and leading power that which naturally takes the second place: as indeed the divine law enjoins, which is most excellently imposed on His whole creation, whether visible or beyond our ken.

19. This further point does not escape me, that the nature of all these objects of the watchfulness of the physician remains the same, and does not evolve out of itself any crafty opposition, or contrivance hostile to the appliances of his art, nay, it is rather the treatment which modifies its subject matter, except where some slight insubordination occurs on the part of the patient, which it is not difficult to prevent or restrain. But in our case, human prudence and selfishness, and the want of training and inclination to yield ready submission are a very great obstacle to advance in virtue, amounting almost to an armed resistance to those who are wishful to help us. And the very eagerness with which we should lay bare our sickness to our spiritual physicians, we employ in avoiding this treatment, and shew our bravery by struggling against what is for our own interest, our skill in shunning what is for our health.

20. For we either hide away our sin, cloaking it over in the depth of our soul, like some festering and malignant disease, as if by escaping the notice of men we could escape the mighty eye of God and justice. Or else we allege excuses in our sins, by devising pleas in defence of our falls, or tightly closing our ears, like the deaf adder that stoppeth her ears, we are obstinate in refusing to hear the voice of the charmer, and be treated with the medicines of wisdom, by which spiritual sickness is healed. Or, lastly, those of us who are most daring and self-willed shamelessly brazen out our sin before those who would heal it, marching with bared head, as the saying is, into all kinds of transgression. O what madness, if there be no term more fitting for this state of mind! Those whom we ought to love as our benefactors we keep off, as if they were our enemies, hating those who reprove in the gates, and abhorring the righteous word; and we think that we shall succeed in the war that we are waging against those who are well disposed to us by doing ourselves all the harm we can, like men who imagine they are consuming the flesh of others when they are really fastening upon their own.

21. For these reasons I allege that our office as physicians far exceeds in toilsomeness, and consequently in worth, that which is confined to the body; and further, because the latter is mainly concerned with the surface, and only in a slight degree investigates the causes which are deeply hidden. But the whole of our treatment and exertion is concerned with the hidden man of the heart, and our warfare is directed against that adversary and foe within us, who uses ourselves as his weapons against ourselves, and, most fearful of all, hands us over to the death of sin. In opposition then, to these foes we are in need of great and perfect faith, and of still greater co-operation on the part of God, and, as I am persuaded, of no slight countermanoeuvring on our own part, which must manifest itself both in word and deed, if ourselves, the most precious possession we have, are to be duly tended and cleansed and made as deserving as possible.

22. To turn however to the ends in view in each of these forms of healing, for this point is still left to be considered, the one preserves, if it already exists, the health and good habit of the flesh, or if absent, recalls it; though it is not yet clear whether or not these will be for the advantage of those who possess them, since their opposites very often confer a greater benefit on those who have them, just as poverty and wealth, renown or disgrace, a low or brilliant position, and all other circumstances, which are naturally indifferent, and do not incline in one direction more than in another, produce a good or bad effect according to the will of, and the manner in which they are used by the persons who experience them. But the scope of our art is to provide the soul with wings, to rescue it from the world and give it to God, and to watch over that which is in His image, if it abides, to take it by the hand, if it is in danger, or restore it, if ruined, to make Christ to dwell in the heart by the Spirit: and, in short, to deify, and bestow heavenly bliss upon, one who belongs to the heavenly host.

23. This is the wish of our schoolmaster the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end of the spiritual law; of the emptied Godhead, of the assumed flesh, of the novel union between God and man, one consisting of two, and both in one. This is why God was united to the flesh by means of the soul, and natures so separate were knit together by the affinity to each of the element which mediated between them: so all became one for the sake of all, and for the sake of one, our progenitor, the soul because of the soul which was disobedient, the flesh because of the flesh which co-operated with it and shared in its condemnation, Christ, Who was superior to, and beyond the reach of, sin, because of Adam, who became subject to sin.

24. This is why the new was substituted for the old, why He Who suffered was for suffering recalled to life, why each property of His, Who was above us, was interchanged with each of ours, why the new mystery took place of the dispensation, due to loving kindness which deals with him who fell through disobedience. This is the reason for the generation and the virgin, for the manger and Bethlehem; the generation on behalf of the creation, the virgin on behalf of the woman, Bethlehem because of Eden, the manger because of the garden, small and visible things on behalf of great and hidden things. This is why the angels glorified first the heavenly, then the earthly, why the shepherds saw the glory over the Lamb and the Shepherd, why the star led the Magi to worship and offer gifts, in order that idolatry might be destroyed. This is why Jesus was baptized, and received testimony from above, and fasted, and was tempted, and overcame him who had overcome. This is why devils were cast out, and diseases healed, and the mighty preaching was entrusted to, and successfully proclaimed by men of low estate.

25. This is why the heathen rage and the peoples imagine vain things; why tree is set over against tree, hands against hand, the one stretched out in self indulgence, the others in generosity; the one unrestrained, the others fixed by nails, the one expelling Adam, the other reconciling the ends of the earth. This is the reason of the lifting up to atone for the fall, and of the gall for the tasting, and of the thorny crown for the dominion of evil, and of death for death, and of darkness for the sake of light, and of burial for the return to the ground, and of resurrection for the sake of resurrection. All these are a training from God for us, and a healing for our weakness, restoring the old Adam to the place whence he fell, and conducting us to the tree of life, from which the tree of knowledge estranged us, when partaken of unseasonably, and improperly.

26. Of this healing we, who are set over others, are the ministers and fellow-labourers; for whom it is a great thing to recognise and heal their own passions and sicknesses: or rather, not really a great thing, only the viciousness of most of those who belong to this order has made me say so: but a much greater thing is the power to heal and skilfully cleanse those of others, to the advantage both of those who are in want of healing and of those whose charge it is to heal.