Quotes from Gregory of Nazianzus

 

Quotes from Gregory of Nazianzus

“But these sins were not after Baptism, you will say. Where is your proof? Either prove it — or refrain from condemning; and if there be any doubt, let charity prevail. But Novatus, you say, would not receive those who lapsed in the persecution. What do you mean by this? If they were unrepentant he was right; I too would refuse to receive those who either would not stoop at all or not sufficiently, and who would refuse to make their amendment counterbalance their sin; and when I do receive them, I will assign them their proper place; but if he refused those who wore themselves away with weeping, I will not imitate him. And why should Novatus's want of charity be a rule for me? He never punished covetousness, which is a second idolatry; but he condemned fornication as though he himself were not flesh and body. What say you? Are we convincing you by these words? Come and stand here on our side, that is, on the side of humanity. Let us magnify the Lord together. Let none of you, even though he has much confidence in himself, dare to say, Touch me not for I am pure, and who is so pure as I? Give us too a share in your brightness. But perhaps we are not convincing you? Then we will weep for you. Let these men then if they will, follow our way, which is Christ's way; but if they will not, let them go their own. Perhaps in it they will be baptized with Fire, in that last Baptism which is more painful and longer, which devours wood like grass, (1 Corinthians 3:12-19) and consumes the stubble of every evil.” (Homily 39,19, source: https://www.newadvent.org/fathers/310239.htm )

“I will remind you again about Illuminations, and that often, and will reckon them up from Holy Scripture. For I myself shall be happier for remembering them (for what is sweeter than light to those who have tasted light?) and I will dazzle you with my words. There is sprung up a light for the righteous, and its partner joyful gladness. And, The light of the righteous is everlasting; (Proverbs 13:9) and You are shining wondrously from the everlasting mountains, is said to God, I think of the Angelic powers which aid our efforts after good. And you have heard David's words; The Lord is my Light and my Salvation, whom then shall I fear? And now he asks that the Light and the Truth may be sent forth for him, now giving thanks that he has a share in it, in that the Light of God is marked upon him; that is, that the signs of the illumination given are impressed upon him and recognized. One light alone let us shun — that which is the offspring of the baleful fire; let us not walk in the light of our fire, (Isaiah 50:11) and in the flame which we have kindled. For I know a cleansing fire which Christ came to send upon the earth, (Luke 12:49) and He Himself is anagogically called a Fire. This Fire takes away whatsoever is material and of evil habit; and this He desires to kindle with all speed, for He longs for speed in doing us good, since He gives us even coals of fire to help us. I know also a fire which is not cleansing, but avenging; either that fire of Sodom (Genesis 19:24) which He pours down on all sinners, mingled with brimstone and storms, or that which is prepared for the Devil and his Angels (Matthew 25:41) or that which proceeds from the face of the Lord, and shall burn up his enemies round about; and one even more fearful still than these, the unquenchable fire which is ranged with the worm that dies not but is eternal for the wicked. For all these belong to the destroying power; though some may prefer even in this place to take a more merciful view of this fire, worthily of Him That chastises.” (Homily 40,36 ; source: https://www.newadvent.org/fathers/310240.htm )

"This being He placed in Paradise, whatever the Paradise may have been, having honoured him with the gift of Free Will (in order that God might belong to him as the result of his choice, no less than to Him who had implanted the seeds of it), to till the immortal plants, by which is meant perhaps the Divine Conceptions, both the simpler and the more perfect; naked in his simplicity and inartificial life, and without any covering or screen; for it was fitting that he who was from the beginning should be such. Also He gave him a Law, as a material for his Free Will to act upon. This Law was a Commandment as to what plants he might partake of, and which one he might not touch. This latter was the Tree of Knowledge; not, however, because it was evil from the beginning when planted; nor was it forbidden because God grudged it to us...Let not the enemies of God wag their tongues in that direction, or imitate the Serpent...But it would have been good if partaken of at the proper time, for the tree was, according to my theory, Contemplation, upon which it is only safe for those who have reached maturity of habit to enter; but which is not good for those who are still somewhat simple and greedy in their habit; just as solid food is not good for those who are yet tender, and have need of milk. But when through the Devil's malice and the woman's caprice, to which she succumbed as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade, alas for my weakness! (for that of my first father was mine), he forgot the Commandment which had been given to him; he yielded to the baleful fruit; and for his sin he was banished, at once from the Tree of Life, and from Paradise, and from God; and put on the coats of skins...that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing that he learned — his own shame; and he hid himself from God. Yet here too he makes a gain, namely death, and the cutting off of sin, in order that evil may not be immortal. Thus his punishment is changed into a mercy; for it is in mercy, I am persuaded, that God inflicts punishment." (Homily 38,12 ; source: https://www.newadvent.org/fathers/310238.htm )

Compare with the last quote with the following quote from Theophilus of Antioch:

"The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;— for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys — so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death.

And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession." (To Autolycus, book 2, chapters 25-26; source: https://www.newadvent.org/fathers/02042.htm )