St. Gregory the Theologian

St. Gregory Nazianzen: But as the old Confusion of tongues was laudable, when men who were of one language in wickedness and impiety . . .

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“But as the old Confusion of tongues was laudable, when men who were of one language in wickedness and impiety, even as some now venture to be, were building the Tower; for by the confusion of their language the unity of their intention was broken up, and their undertaking destroyed; so much more worthy of praise is the present miraculous one. For being poured from One Spirit upon many men, it brings them again into harmony. And there is a diversity of Gifts, which stands in need of yet another Gift to discern which is the best, where all are praiseworthy.”

+ St. Gregory Nazianzen, Oration on Pentecost

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St. Gregory of Nazianzus: Human beings have accumulated in their coffers gold and silver . . .

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“Human beings have accumulated in their coffers gold and silver, clothes more sumptuous than useful, diamonds and other objects that are evidence of war and tyranny; then a foolish arrogance hardens their hearts; for their brothers in distress, no pity. What utter blindness! . . . Attend not to the law of the strong but to the law of the Creator. Help nature to the best of your ability, honor the freedom of creation, protect your species from dishonor, come to its aids in sickness, rescue it from poverty …. Seek to distinguish yourself from others only in your generosity. Be like gods to the poor, imitating God’s mercy. Humanity has nothing so much in common with God as the ability to do good.”

– St. Gregory of Nazianzus, On Love of the Poor

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St. Gregory the Theologian: All who have lived according to God still live . . .

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“All who have lived according to God still live unto God, though they have departed this life. For this reason, God is called the God of Abraham, Isaac and Jacob, since He is the God, not of the dead, but of the living (cf. Mt. 22:32).”

— St. Gregory the Theologian, Oration XXI

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St. Gregory of Nazianzus: . . . Not to every one, my friends, does it belonge to philosophize about God . . .

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But since they neglect every path of righteousness, and look only to this one point, namely, which of the propositions submitted to them they shall bind or loose, (like those persons who in the theatres perform wrestling matches in public, but not that kind of wrestling in which the victory is won according to the rules of the sport, but a kind to deceive the eyes of those who are ignorant in such matters, and to catch applause), and every marketplace must buzz with their talking; and every dinner party be worried to death with silly talk and boredom; and every festival be made unfestive and full of dejection, and every occasion of mourning be consoled by a greater calamity—their questions—and all the women’s apartments accustomed to simplicity be thrown into confusion and be robbed of its flower of modesty by the torrent of their words…since, I say this is so, the evil is intolerable and not to be borne, and our Great Mystery is in danger of being made a thing of little moment. Well then, let these spies bear with us, moved as we are with fatherly compassion, and as holy Jeremiah says, torn in our hearts; let them bear with us so far as not to give a savage reception to our discourse upon this subject; and let them, if indeed they can, restrain their tongues for a short while and lend us their ears. However that may be, you shall at any rate suffer no loss. For either we shall have spoken in the ears of them that will hear, and our words will bear some fruit, namely an advantage to you (since the Sower soweth the Word upon every kind of mind; and the good and fertile bears fruit), or else you will depart despising this discourse of ours as you have despised others, and having drawn from it further material for gainsaying and railing at us, upon which to feast yourselves yet more…

Not to every one, my friends, does it belong to philosophize about God; not to every one; the Subject is not so cheap and low; and I will add, not before every audience, nor at all times, nor on all points; but on certain occasions, and before certain persons, and within certain limits.

— Gregory of Nazianzus, First Theological Oration

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St. Gregory the Theologian: We however, who extend the accuracy of the Spirit to the merest stroke and tittle . . .

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“We however, who extend the accuracy of the Spirit to the merest stroke and tittle, will never admit the impious assertion that even the smallest matters were dealt with haphazard by those who have recorded them, and have thus been borne in mind down to the present day: on the contrary, their purpose has been to supply memorials and instructions for our consideration under similar circumstances, should such befall us, and that the examples of the past might serve as rules and models, for our warning and imitation.”

— St. Gregory the Theologian

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St. Gregory the Theologian: We needed an Incarnate God, a God put to death . . .

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“We needed an Incarnate God, a God put to death, that we might live. We were put to death together with Him, that we might be cleansed; we rose again with Him because we were put to death with Him; we were glorified with Him, because we rose again with Him.”

— St. Gregory the Theologian, Oration 45, 28

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St. Gregory the Theologian: It is better to choose a commendable war . . .

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“It is better to choose a commendable war than peace which separates from God. The faith which I was taught by the Holy Fathers which I taught at all times without adjusting according to the times, this faith I will never stop teaching; I was born with it and I live by it.”

— St. Gregory the Theologian

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St. Gregory the Theologian: Yesterday I was crucified with Him . . .

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Yesterday I was crucified with Him; today I am glorified with Him.

Yesterday I died with Him; today I am made alive with Him.

Yesterday I was buried with Him; today I am raised up with Him.

Let us offer to Him Who suffered and rose again for us … ourselves, the possession most precious to God and most proper.

Let us become like Christ, since Christ became like us.

Let us become Divine for His sake, since for us He became Man.

He assumed the worse that He might give us the better. He became poor that by His poverty we might become rich. He accepted the form of a servant that we might win back our freedom.

He came down that we might be lifted up. He was tempted that through Him we might conquer. He was dishonored that He might glorify us. He died that He might save us. He ascended that He might draw to Himself us, who were thrown down through the fall of sin.

Let us give all, offer all, to Him who gave Himself a Ransom and Reconciliation for us.

We needed an incarnate God, a God put to death, that we might live. We were put to death together with Him that we might be cleansed. We rose again with Him because we were put to death with Him. We were glorified with Him because we rose again with Him.

A few drops of Blood recreate the whole of creation!

— St. Gregory the Theologian, Easter Orations

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St. Gregory the Theologian: Take, in the next place, the subjection . . .

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“Take, in the next place, the subjection by which you subject the Son to the Father. What, you say, is He not now subject, or must He, if He is God, be subject to God? You are fashioning your argument as if it concerned some robber, or some hostile deity. But look at it in this manner: that as for my sake He was called a curse, who destroyed my curse; and sin, who taketh away the sin of the world; and became a new Adam to take the place of the old, just so He makes my disobedience His own as Head of the whole body.

As long then as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ also is called disobedient on my account. But when all things shall be subdued unto Him on the one hand by acknowledgment of Him, and on the other by a reformation, then He Himself also will have fulfilled His submission, bringing me whom He has saved to God. For this, according to my view, is the subjection of Christ; namely, the fulfilling of the Father’s Will. But as the Son subjects all to the Father, so does the Father to the Son; the One by His Work, the Other by His good pleasure, as we have already said. And thus He Who subjects presents to God that which he has subjected, making our condition His own. Of the same kind, it appears to me, is the expression, ‘My God, My God, why hast Thou forsaken Me?’ It was not He who was forsaken either by the Father, or by His own Godhead, as some have thought, as if It were afraid of the Passion, and therefore withdrew Itself from Him in His Sufferings (for who compelled Him either to be born on earth at all, or to be lifted up on the Cross?) But as I said, He was in His own Person representing us. For we were the forsaken and despised before, but now by the Sufferings of Him Who could not suffer, we were taken up and saved. Similarly, He makes His own our folly and our transgressions; and says what follows in the Psalm, for it is very evident that the 22nd Psalm refers to Christ.”

— St. Gregory the Theologian, On God and Christ, Oration 30, V

Note: The Orthodox Christian Church numbers the Psalms according to the Septuagint. Psalm 22 would be Psalm 23 in Protestant Bibles and begins, “My God, my God, why hast though forsaken me . . .”  More Info

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St. Gregory the Theologian: All who have lived according to God . ..

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“All who have lived according to God still live unto God, though they have departed this life. For this reason, God is called the God of Abraham, Isaac and Jacob, since He is the God, not of the dead, but of the living (cf. Mt. 22:32).”

— St. Gregory the Theologian

St. Gregory the Theologian: All who have lived according to God . .. Read More »

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