Author: Mourad Takla

I have barely recovered from the pains of my illness, and I rush to you, the guardian of my healing. For the tongue of a priest meditating on the Lord raises up the sick. So do the greater thing in your priestly ministry, and release the great burden of my sins when you take hold of the Sacrifice of Resurrection. Your concerns matter to me whether I am awake or asleep, and you are like a good plectrum to me, making a well-tuned lyre dwell within my soul, because through your many letters you have trained my soul in knowledge. But, most reverend friend, do not stop both praying and interceding for me when you draw down the Word by your word, when with a bloodless cutting you divide the Body and Blood of the Lord, using your voice as the blade.

Scarcely yet delivered from the pains of my illness, I hasten to you, the guardian of my cure. For the tongue of a priest meditating of the Lord raises the sick. Do then the greater thing in your priestly ministration, and loose the great mass of my sins when you lay hold of the Sacrifice of Resurrection. For your affairs are a care to me waking or sleeping, and you are to me a good plectrum, and have made a well-tuned lyre to dwell within my soul, because by your numerous letters you have trained my soul to science. But, most reverend friend, cease not both to pray and to plead for me when you draw down the Word by your word, when with a bloodless cutting you sever the Body and Blood of the Lord, using your voice for the glaive.

(George, a layman from Paspasus, was sent by Theodore of Tyana to Saint Gregory so that Gregory might convince him of his error and sin in rejecting an oath he had taken, on the grounds that it was made in writing and not spoken aloud. Gregory appears to have brought him to a better state of mind and sent him back to the Metropolitan with the following letter, asking that proper penance be imposed on him and that its length be determined by his repentance. This letter was read at the Second Council of Constantinople in 553 by Euphrantes, a successor of Theodore in the See of Tyana, and was accepted by the Fathers. For this reason it is regarded as having almost the authority of a Canon of the universal Church.)

(George a layman of Paspasus, was sent by Theodore of Tyana to Saint Gregory that the latter might convince him of his error and sin in repudiating an oath which he had taken, on the ground that it was taken in writing and not viva voce. Gregory seems to have brought him to a better mind, and sent him back to the Metropolitan with the following letter, requesting that due penance be imposed upon him, and have its length regulated by his contrition. This letter was read to the Second Council of Constantinople in 553, by Euphrantes, a successor of Theodore in the See of Tyana, and was accepted by the Fathers, wherefore it is regarded as having almost the force of a Canon of the Church Universal.)

God grant you to the Churches, both for our glory and for the benefit of many, since you are so careful and cautious in spiritual matters that you make even us more cautious, though we are thought to have some advantage over you in years. However, since you have wanted to include us in your spiritual investigation (I mean concerning the oath that George of Paspasus appears to have sworn), we will tell Your Reverence what comes to our mind. Very many people, it seems to me, deceive themselves by thinking that oaths taken with spoken curses are real oaths, but those that are written and not spoken aloud are merely formal and not oaths at all. For how can we suppose that while a written record of debts is more binding than a verbal acknowledgment, a written oath is somehow not an oath? Or to put it briefly, we consider an oath to be the assurance given to someone who asked for it and received it. Nor is it enough to say that he suffered violence (for the violence was the Law by which he bound himself), nor that he later won the case in court—for the very fact that he went to court was a violation of his oath. I have convinced our brother George of this: not to make excuses for his sin, and not to search for arguments to defend his wrongdoing, but to recognize the writing as an oath and to mourn his sin before God and Your Reverence, even though he formerly deceived himself and took a different view of it. This is what we have personally discussed with him; and it is clear that if you speak with him more thoroughly, you will deepen his contrition, since you are a great healer of souls, and having treated him according to the Canon for as long as seems right, you will afterwards be able to grant him leniency regarding the time. And the length of the time must match the depth of his repentance.

God grant you to the Churches, both for our glory, and for the benefit of many, being as you are so circumspect and cautious in spiritual matters as to make us also more cautious who are considered to have some advantage over you in years. Since, however, you have wished to take us as partners in your spiritual inquiry (I mean about the oath which George of Paspasus appears to have sworn), we will declare to Your Reverence what presents itself to our mind. Very many people, as it seems to me, delude themselves by considering oaths which are taken with the sanction of spoken imprecations to be real oaths, but those which are written and not verbally uttered, to be mere matter of form, and no oaths at all. For how can we suppose that while a written schedule of debts is more binding than a verbal acknowledgment, yet a written oath is something other than an oath? Or to speak concisely, we hold an oath to be the assurance given to one who asked for and obtained it. Nor is it sufficient to say that he suffered violence (for the violence was the Law by which he bound himself), nor that afterwards he won the cause in the Law Court — for the very fact that he went to law was a breach of his oath. I have persuaded our brother George of this, not to pretend excuses for his sin, and not to seek out arguments to defend his transgression, but to recognize the writing as an oath, and to bewail his sin before God and Your Reverence, even though he formerly deceived himself and took a different view of it. This is what we have personally argued with him; and it is evident that if you will discourse with him more carefully, you will deepen his contrition, since you are a great healer of souls, and having treated him according to the Canon for as long a time as shall seem right, you will afterwards be able to confer indulgence upon him in the matter of time. And the measure of the time must be the measure of his compunction.

(Gregory succeeded at the end of 382 in convincing the Metropolitan and his fellow provincial bishops of his sincerity in wanting to retire, and so they began to look for a successor. Gregory wanted his cousin, the Chorepiscopus Eulalius, to be appointed, but the bishops felt some resentment at what they perceived as his attempt to control their decision, and they refused to let him participate in the election. Their reasoning was that he either had never been, or had at any rate ceased to be, one of the bishops of the province. He objected, but when he found he could not persuade them, he withdrew his claim to a vote and wrote to Theodore as follows:)

(S. Gregory succeeded at the end of a.d. 382 in convincing the Metropolitan and his Comprovincials of his sincerity in desiring to retire; and so they began to cast about for a Successor. Gregory desired that his cousin the Chorepiscopus Eulalius should be nominated, but the Bishops felt some jealousy at what they took to be an attempt on his part to dictate to them, and refused to allow him to take any part in the election, on the ground that he either never had been, or at any rate had ceased to be one of the Bishops of the Province. He protested, but finding that he could not convince them he withdrew his claim to a vote and wrote to Theodore, as follows:–)

Our spiritual matters have come to an end: I will not bother you anymore. Get together, take your precautions, plot against us, let our enemies win, let the canons be carefully observed, starting with us, the most ignorant of people. There is nothing wrong with being precise—just don't let the obligations of friendship be blocked. The children of my very honored son Nicobulus have come to the city to learn shorthand. Please be kind enough to look upon them with a fatherly and caring eye (for the canons do not forbid this), but especially make sure they live near the Church. For I want them to be shaped in character toward virtue through constant contact with Your Perfectness.

Our spiritual affairs have reached their limit: I will not trouble you any further. Join together: take your precautions: take counsel against us: let our enemies have the victory: let the canons be accurately observed, beginning with us, the most ignorant of men. There is no ill-will in accuracy; only do not let the rights of friendship be impeded. The children of my very honoured son Nicobulus have come to the city to learn shorthand. Be kind enough to look upon them with a fatherly and kindly eye (for the canons do not forbid this), but especially take care that they live near the Church. For I desire that they should be moulded in character to virtue by continual association with Your Perfectness.

To me you are Prefect even after your term of office has ended—for I judge things differently from ordinary people—because you embody every virtue that belongs to a prefect. For many of those who sit on high thrones are base in my eyes, all those whose actions make them base and slaves to their subjects. But many are high and exalted though they stand in low positions, whom virtue elevates and makes worthy of greater authority. But what does this have to do with me? The great Olympius is no longer with us, nor does he hold our steering lines. We are ruined, we are betrayed, we have become Second Cappadocia again, after you had made us First. Why should I speak of other people's affairs? But who will care for your Gregory in his old age, and administer to his weakness the comfort of honors, and make him more honorable because he obtains kindness for many from you? Now then, depart on your journey with an escort and greater ceremony, leaving behind many tears for us, and carrying with you much wealth, and of a kind that few Prefects do: good reputation, and being inscribed on all hearts, pillars not easily moved. If you govern us again with greater and more distinguished rule (this is what our longing predicts), we shall offer more perfect thanks to God.

To me you are Prefect even after the expiry of your term of office — for I judge things differently from the run of men — because you embrace in yourself every prefectoral virtue. For many of those who sit on lofty thrones are to me base, all those whose hand makes them base and slaves of their subjects. But many are high and lofty though they stand low, whom virtue places on high and makes worthy of greater government. But what have I to do with this? No longer is the great Olympius with us, nor does he bear our rudder-lines. We are undone, we are betrayed, we have become again the Second Cappadocia, after having been made the First by you. Of other men's matters why should I speak? But who will cherish the old age of your Gregory, and administer to his weakness the enchantment of honours, and make him more honourable because he obtains kindness for many from you? Now then depart on your journey with escort and greater pomp, leaving behind for us many tears, and carrying with you much wealth, and that of a kind which few Prefects do, good fame, and the being inscribed on all hearts, pillars not easily moved. If you preside over us again with greater and more illustrious rule, (this is what our longing augurs), we shall offer to God more perfect thanks.

(Gregory had to carry out his threat. He resigned his responsibility for Nazianzus, and nothing could persuade him to take back his resignation. Bosporius wrote him an urgent letter trying to change his mind, but Gregory replied as follows:)

(S. Gregory had to carry out his threat. He resigned the care of Nazianzus, and nothing would induce him to withdraw his resignation. Bosporius wrote him an urgent letter with this object, but he replied as follows:)

Twice you have tripped me up and deceived me (you know what I mean), and if it was done justly, may the Lord accept from you an odor of sweet savor; if unjustly, may the Lord pardon it. For it is right for me to speak this way about you, since we are commanded to be patient when we are injured. But just as you are in control of your own opinions, so I am in control of mine. That troublesome Gregory will no longer trouble you. I will withdraw to God, who alone is pure and without deceit. I will retreat into myself. This is what I have decided, for stumbling twice over the same stone is something the proverb attributes only to fools.

Twice I have been tripped up by you, and have been deceived (you know what I mean), and, if it was justly, may the Lord smell from you an odour of sweet savour; Genesis 8:21 if unjustly, may the Lord pardon it. For so it is reasonable for me to speak of you, seeing we are commanded to be patient when injuries are inflicted on us. But as you are master of your own opinions, so am I of mine. That troublesome Gregory will no longer be troublesome to you. I will withdraw myself to God, Who alone is pure and guileless. I will retire into myself. This I have determined; for to stumble twice on the same stone is attributed by the proverb to fools alone.

(After Gregory retired from Constantinople, he had accepted responsibility for the Diocese of Nazianzus at the request of the bishops of the province—especially Theodore of Tyana, the Metropolitan, and Bosporius, Bishop of Colonia—and at the urgent appeal of the people. But he very soon discovered that his health was not up to such a great task and that he could not meet its demands. He tried to continue for some time, but finally, finding himself completely unable to carry on, he wrote the following letter to the Metropolitan.)

(On his retirement from Constantinople Gregory had at the request of the Bishops of the Province, and especially of Theodore of Tyana the Metropolitan, and Bosporius Bishop of Colonia (see letters above) and at the earnest solicitation of the people, undertaken the charge of the Diocese of Nazianzus; but he very soon found that his health was not equal to so great a task, and that he could not fulfil its calls upon him. He struggled on for some time, but at length, finding himself quite unequal to it, he wrote as follows to the Metropolitan:)

It is time for me to use these words of Scripture: To whom shall I cry when I am wronged? Who will stretch out a hand to me when I am oppressed? To whom will the burden of this Church pass, in its present evil and paralyzed condition? I protest before God and the Elect Angels that the flock of God is being unrighteously treated by being left without a shepherd or a bishop because I have been laid on the shelf. I am a prisoner to my ill health and have been very quickly removed from the Church because of it, and made quite useless to everybody, every day breathing my last and getting more and more crushed by my duties. If the Province had any other head, it would have been my duty to cry out and protest to it continually. But since Your Reverence is the Superior, it is to you I must look. For, to leave out everything else, you will learn from my fellow priests, Eulalius the Chorepiscopus and Celeusius, whom I have specially sent to Your Reverence, what these robbers who have now got the upper hand are both doing and threatening. To repress them is not in the power of my weakness, but belongs to your skill and strength, since to you, with His other gifts, God has given that of strength also for the protection of His Church. If in saying and writing this I cannot get a hearing, I shall take the only course remaining to me, that of publicly proclaiming and making known that this Church needs a bishop, in order that it may not be injured by my feeble health. What is to follow is a matter for your consideration.

It is time for me to use these words of Scripture, To whom shall I cry when I am wronged? Habakkuk 2:1 Who will stretch out a hand to me when I am oppressed? To whom shall the burden of this Church pass, in its present evil and paralysed condition? I protest before God and the Elect Angels that the Flock of God is being unrighteously dealt with in being left without a Shepherd or a Bishop, through my being laid on the shelf. For I am a prisoner to my ill health and have been very quickly removed thereby from the Church, and made quite useless to everybody, every day breathing my last, and getting more and more crushed by my duties. If the Province had any other head, it would have been my duty to cry out and protest to it continually. But since Your Reverence is the Superior, it is to you I must look. For, to leave out everything else, you shall learn from my fellow priests, Eulalius the Chorepiscopus and Celeusius, whom I have specially sent to Your Reverence, what these robbers who have now got the upper hand, are both doing and threatening. To repress them is not in the power of my weakness, but belongs to your skill and strength; since to you, with His other gifts God has given that of strength also for the protection of His Church. If in saying and writing this I cannot get a hearing, I shall take the only course remaining to me, that of publicly proclaiming and making known that this Church needs a Bishop, in order that it may not be injured by my feeble health. What is to follow is matter for your consideration.

(Written around A.D. 382, this letter recommends his friend George, a deacon of Nazianzus, to the favorable attention of the Archbishop and the Count of the Domestics, or Master of the Imperial Household, because of his personal troubles and concerns.)

(Written about a.d. 382, commending his friend George, a deacon of Nazianzus, to the good offices of the Archbishop and the Count of the Domestics, or Master of the Imperial Household, on account of his private troubles and anxieties.)

People in general make a very good guess about your disposition—or rather, they don't just conjecture, but they readily believe me when I take pride in the fact that you consider me worthy of no small respect and honor. One of these people is my very dear son George, who has suffered many losses and is greatly overwhelmed by his troubles. He can find only one safe harbor: to be introduced to you by me and to obtain some favor from the Most Illustrious Count of the Domestics. Grant them this favor, either for his sake and his need, or if you prefer, for my sake, since I know you have resolved to grant me all favors, and the facts also convince me that this is true of you.

People in general make a very good guess at your disposition — or rather, they do not conjecture, but they do not refuse to believe me when I pride myself on the fact that you deem me worthy of no small respect and honour. One of these people is my very precious son George, who having fallen into many losses, and being very much overwhelmed by his troubles, can find only one harbour of safety, namely, to be introduced to you by us, and to obtain some favour at the hands of the Most Illustrious the Count of the Domestics. Grant them this favour, either to him and his need, or else, if you prefer it, to me, to whom I know you have resolved to grant all favours; and facts also persuade me that this is true of you.

This is what I said as though making a kind of prophecy, when I found you favorable to every request and was making endless use of your kindness, that I fear I shall wear out your goodwill on other people's affairs. For look, a struggle of my own has arrived (if that which concerns my own relatives is mine), and I cannot speak with the same boldness. First, because it is my own matter. For pleading on my own behalf, though it may be more beneficial, is more degrading. And second, I am afraid of excess as something that destroys pleasure and works against everything good. This is the situation, and my guess is all too accurate. Nevertheless, with confidence in God before whom I stand, and in your generosity in doing good, I am bold enough to bring this request.

This is what I said as if by a sort of prophecy, when I found you favourable to every request, and was making insatiable use of your gentleness, that I fear I shall exhaust your kindness upon the affairs of others. For see, a contest of my own has come (if that is mine which concerns my own relations), and I cannot speak with the same freedom. First, because it is my own. For to entreat for myself, though it may be more useful, is more humiliating. And next, I am afraid of excess as destroying pleasure, and opposing all that is good. So matters stand, and I conjecture only too rightly. Nevertheless with confidence in God before Whom I stand, and in your magnanimity in doing good, I am bold to present this petition.

Suppose Nicobulus is the worst of men—though his only crime is that because of me he is envied and enjoys more freedom than he should. And suppose that my present opponent is the most just of men. For I am ashamed to accuse before Your Uprightness someone whom yesterday I was supporting, but I do not know if it will seem just to you that punishment for one man's crimes should be demanded from another, when these crimes were completely foreign to him and he did not even consent to them—from a man who has so disturbed his household and been so upset that he surrendered to his accuser more readily than the accuser wished. Must Nicobulus or his children be reduced to slavery as his persecutors desire? I am ashamed both of the grounds for this persecution and of the timing, if this is to happen while both you are in power and I have influence with you. No, most admirable friend, do not let this be suggested to Your Integrity. Instead, recognizing by the winged swiftness of your mind the malice from which this proceeds, and having respect for me as your admirer, show yourself a merciful judge to those who are being disturbed. For today you are not merely judging between one person and another, but between virtue and vice, and this requires more consideration from those who, like you, are virtuous and skillful governors than it would from an ordinary person. In return for this, you will have from me not only the matter of my prayers, which I know you do not despise as so many people do, but also that I will make your government famous among all to whom I am known.

Suppose Nicobulus to be the worst of men: — though his only crime is that through me he is an object of envy, and more free than he ought to be. And suppose that my present opponent is the most just of men. For I am ashamed to accuse before Your Uprightness one whom yesterday I was supporting: but I do not know if it will seem to you just that punishment should be demanded for one man's crimes from another, though these were quite strange to him, and had not even his consent; from the man who has so stirred his household and been so upset as to have surrendered to his accuser more readily than the latter wished. Must Nicobulus or his children be reduced to slavery as his persecutors desire? I am ashamed both of the ground of the persecution and of the time, if this is to be done while both you are in power and I have influence with you. Not so, most admirable friend, let not this be suggested to Your Integrity. But recognizing by the winged swiftness of your mind the malice from which this proceeds, and having respect to me your admirer, show yourself a merciful judge to those who are being disturbed — for today you are not merely judging between man and man, but between virtue and vice; and to this more consideration than by an ordinary man must be given by those who are like you in virtue and are skilful governors. And in return for this you shall have from me not only the matter of my prayers, which I know you do not, like so many men, despise; but also that I will make your government famous with all to whom I am known.

Public executioners commit no crime, for they are the servants of the laws, nor is the sword unlawful when we use it to punish criminals. But nevertheless, the public executioner is not a praiseworthy person, nor is the death-dealing sword received with joy. In the same way, I cannot bear to become hated by confirming the divorce with my own hand and tongue. It is far better to be the means of union and friendship than of division and separation from married life. I suppose it was with this in mind that our admirable Governor entrusted me with the inquiry about your daughter, as someone who could not proceed to divorce hastily or without feeling. For he proposed me not as Judge, but as Bishop, and placed me as a mediator in your unhappy circumstances. I beg you therefore to make some allowance for my reluctance, and if the better course prevails, to use me as a servant of your desire: I rejoice in receiving such commands. But if the worse and more cruel course is to be taken, seek someone more suitable for your purpose. I do not have time, for the sake of favoring your friendship (though in all respects I have the highest regard for you), to offend against God, to Whom I must give account of every action and thought. I will believe your daughter (for the truth shall be told) when she can set aside her fear of you and boldly declare the truth. At present her situation is pitiable—for she assigns her words to you, and her tears to her husband.

Public executioners commit no crime, for they are the servants of the laws: nor is the sword unlawful with which we punish criminals. But nevertheless, the public executioner is not a laudable character, nor is the death-bearing sword received joyfully. Just so neither can I endure to become hated by confirming the divorce by my hand and tongue. It is far better to be the means of union and of friendship than of division and parting of life. I suppose it was with this in his mind that our admirable Governor entrusted me with the enquiry about your daughter, as one who could not proceed to divorce abruptly or unfeelingly. For he proposed me not as Judge, but as Bishop, and placed me as a mediator in your unhappy circumstances. I beg you therefore, to make some allowance for my timidity, and if the better prevail, to use me as a servant of your desire: I rejoice in receiving such commands. But if the worse and more cruel course is to be taken, seek for some one more suitable to your purpose. I have not time, for the sake of favouring your friendship (though in all respects I have the highest regard for you), to offend against God, to Whom I have to give account of every action and thought. I will believe your daughter (for the truth shall be told) when she can lay aside her awe of you, and boldly declare the truth. At present her condition is pitiable — for she assigns her words to you, and her tears to her husband.

(Verianus, a citizen of Nazianzus, had been offended by his son-in-law and for this reason wanted his daughter to file for divorce. Olympius referred the matter to the episcopal arbitration of Saint Gregory, who refused to approve the proceeding and wrote the following two letters—the first to the Prefect, the second to Verianus himself.)

(Verianus, a citizen of Nazianzus, had been offended by his son-in-law, and on this account wished his daughter to sue for a divorce. Olympius referred the matter to the Episcopal arbitration of S. Gregory, who refused to countenance the proceeding, and writes the two following letters, the first to the Prefect, the second to Verianus himself.)

Haste is not always worthy of praise. For this reason I have delayed my answer until now regarding the daughter of the most honorable Verianus, both to allow time for setting matters right, and also because I believe that Your Goodness does not approve of the divorce, since you entrusted the inquiry to me, knowing that I am neither hasty nor careless in such matters. Therefore I have held back until now, and I think with good reason. But since we have come nearly to the end of the time allowed, and it is necessary that you should be informed of the result of the examination, I will inform you. The young lady seems to me to be of two minds, divided between reverence for her parents and affection for her husband. Her words are on their side, but her mind, I think rather, is with her husband, as is shown by her tears. You will do what seems right to your justice, and to God who directs you in all things. I would most willingly have given my opinion to my son Verianus that he should overlook much of what is in question, with a view to preventing the divorce, which is entirely contrary to our law, though the Roman law may determine otherwise. For it is necessary that justice be observed—which I pray you may ever both say and do.

Haste is not always praiseworthy. For this reason I have deferred my answer until now about the daughter of the most honorable Verianus, both to allow for time setting matters right, and also because I conjecture that Your Goodness does not approve of the divorce, inasmuch as you entrusted the enquiry to me, whom you knew to be neither hasty nor uncircumspect in such matters. Therefore I have refrained myself till now, and, I venture to think, not without reason. But since we have come nearly to the end of the allotted time, and it is necessary that you should be informed of the result of the examination I will inform you. The young lady seems to me to be of two minds, divided between reverence for her parents and affection for her husband. Her words are on their side, but her mind, I rather think, is with her husband, as is shown by her tears. You will do what commends itself to your justice, and to God who directs you in all things. I should most willingly have given my opinion to my son Verianus that he should pass over much of what is in question, with a view not to confirm the divorce, which is entirely contrary to our law, though the Roman law may determine otherwise. For it is necessary that justice be observed — which I pray you may ever both say and do.