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“Gregory of Nazianzus on the Nativity of Christ”
On the Theophany, or Birthday of Christ. Oratio, 38 (1 - 4, 13 - 18), delivered around Christmas in Constantinople in the year 380. Greek text with English translation.
Click here to read at earlychurchtexts.com in the original Greek (with dictionary lookup links). The English translation below is from the NPNF series.
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J. A. McGuckin
Gregory of Nazianzus: Images And Reflections
Texts and Translations
I. Christ is born, glorify ye Him. Christ from heaven, go ye out to meet Him. Christ on earth; be ye exalted. Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for Him Who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope. Christ of a Virgin; O ye Matrons live as Virgins, that ye may be Mothers of Christ. Who doth not worship Him That is from the beginning? Who doth not glorify Him That is the Last?
II. Again the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. The people that sat in the darkness of ignorance, let it see the Great Light of full knowledge. Old things are passed away, behold all things are become new. The letter gives way, the Spirit comes to the front. The shadows flee away, the Truth comes in upon them. Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all ye people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father. Let John cry, Prepare ye the way of the Lord: I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and to-day, and for ever. Let the Jews be offended, let the Greeks deride; let heretics talk till their tongues ache. Then shall they believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.
III. Of these on a future occasion; for the present the Festival is the Theophany or Birth-day, for it is called both, two titles being given to the one thing. For God was manifested to man by birth. On the one hand Being, and eternally Being, of the Eternal Being, above cause and word, for there was no word before The Word; and on the other hand for our sakes also Becoming, that He Who gives us our being might also give us our Well-being, or rather might restore us by His Incarnation, when we had by wickedness fallen from wellbeing. The name Theophany is given to it in reference to the Manifestation, and that of Birthday in respect of His Birth.
IV. This is our present Festival; it is this which we are celebrating to-day, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God—that putting off the old man, we might put on the New; and that as we died in Adam, so we might live in Christ, being born with Christ and crucified with Him and buried with Him and rising with Him. For I must undergo the beautiful conversion, and as the painful succeeded the more blissful, so must the more blissful come out of the painful. For where sin abounded Grace did much more abound; and if a taste condemned us, how much more doth the Passion of Christ justify us? Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master’s; not as of weakness, but as of healing; not as of creation, but of re-creation...
XIII. And having been first chastened by many means (because his sins were many, whose root of evil sprang up through divers causes and at sundry times), by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the object of which was the destruction of wickedness), at last he needed a stronger remedy, for his diseases were growing worse; mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the Creatures. As these required a greater aid, so also they obtained a greater. And that was that the Word of God Himself—Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetypal Beauty, the immovable Seal, the unchangeable Image, the Father’s Definition and Word, came to His own Image, and took on Him flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul’s sake, purifying like by like; and in all points except sin was made man. Conceived by the Virgin, who first in body and soul was purified by the Holy Ghost (for it was needful both that Childbearing should be honoured, and that Virginity should receive a higher honour), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former. O new commingling; O strange conjunction; the Self-Existent comes into being, the Uncreate is created, That which cannot be contained is contained, by the intervention of an intellectual soul, mediating between the Deity and the corporeity of the flesh. And He Who gives riches becomes poor, for He assumes the poverty of my flesh, that I may assume the richness of His Godhead. He that is full empties Himself, for He empties Himself of His glory for a short while, that I may have a share in His Fulness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the image; I did not keep it; He partakes of my flesh that He may both save the image and make the flesh immortal. He communicates a second Communion far more marvellous than the first, inasmuch as then He imparted the better Nature, whereas now Himself partakes of the worse. This is more godlike than the former action, this is loftier in the eyes of all men of understanding.
XIV. To this what have those cavillers to say, those bitter reasoners about Godhead, those detractors of all that is praiseworthy, those darkeners of light, uncultured in respect of wisdom, for whom Christ died in vain, those unthankful creatures, the work of the Evil One? Do you turn this benefit into a reproach to God? Wilt thou deem Him little on this account, that He humbled Himself for thee; because the Good Shepherd, He who lays down His life for His sheep, came to seek for that which had strayed upon the mountains and the hills, on which thou wast then sacrificing, and found the wanderer; and having found it, took it upon His shoulders—on which He also took the Wood of the Cross; and having taken it, brought it back to the higher life; and having carried it back, numbered it amongst those who had never strayed. Because He lighted a candle—His own Flesh—and swept the house, cleansing the world from sin; and sought the piece of money, the Royal Image that was covered up by passions. And He calls together His Angel friends on the finding of the coin, and makes them sharers in His joy, whom He had made to share also the secret of the Incarnation? Because on the candle of the Forerunner there follows the light that exceeds in brightness; and to the Voice the Word succeeds; and to the Bridegroom’s friend the Bridegroom; to him that prepared for the Lord a peculiar people, cleansing them by water in preparation for the Spirit? Dost thou reproach God with all this? Dost thou on this account deem Him lessened, because He girds Himself with a towel and washes His disciples’ feet, and shows that humiliation is the best road to exaltation? Because for the soul that was bent to the ground He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin? Why dost thou not also charge upon Him as a crime the fact that He eats with Publicans and at Publicans’ tables, and that He makes disciples of Publicans, that He too may gain somewhat…and what?…the salvation of sinners. If so, we must blame the physician for stooping over sufferings, and enduring evil odours that he may give health to the sick; or one who as the Law commands bent down into a ditch to save a beast that had fallen into it.
XV. He was sent, but as man, for He was of a twofold Nature; for He was wearied, and hungered, and was thirsty, and was in an agony, and shed tears, according to the nature of a corporeal being. And if the expression be also used of Him as God, the meaning is that the Father’s good pleasure is to be considered a Mission, for to this He refers all that concerns Himself; both that He may honour the Eternal Principle, and because He will not be taken to be an antagonistic God. And whereas it is written both that He was betrayed, and also that He gave Himself up and that He was raised up by the Father, and taken up into heaven; and on the other hand, that He raised Himself and went up; the former statement of each pair refers to the good pleasure of the Father, the latter to His own Power. Are you then to be allowed to dwell upon all that humiliates Him, while passing over all that exalts Him, and to count on your side the fact that He suffered, but to leave out of the account the fact that it was of His own will? See what even now the Word has to suffer. By one set He is honoured as God, but is confused with the Father, by another He is dishonoured as mere flesh and severed from the Godhead. With which of them will He be most angry, or rather, which shall He forgive, those who injuriously confound Him or those who divide Him? For the former ought to have distinguished, and the latter to have united Him; the one in number, the other in Godhead. Stumblest Thou at His flesh? So did the Jews. Or dost thou call Him a Samaritan, and…I will not say the rest. Dost thou disbelieve in His Godhead? This did not even the demons, O thou who art less believing than demons and more stupid than Jews. Those did perceive that the name of Son implies equality of rank; these did know that He who drove them out was God, for they were convinced of it by their own experience. But you will admit neither the equality nor the Godhead. It would have been better for you to have been either a Jew or a demoniac (if I may utter an absurdity), than in uncircumcision and in sound health to be so wicked and ungodly in your attitude of mind.
XVI. A little later on you will see Jesus submitting to be purified in the River Jordan for my Purification, or rather, sanctifying the waters by His Purification (for indeed He had no need of purification Who taketh away the sin of the world) and the heavens cleft asunder, and witness borne to him by the Spirit That is of one nature with Him; you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons, sometimes Himself, sometimes by his disciples; and feeding vast multitudes with a few loaves; and walking dryshod upon seas; and being betrayed and crucified, and crucifying with Himself my sin; offered as a Lamb, and offering as a Priest; as a Man buried in the grave, and as God rising again; and then ascending, and to come again in His own glory. Why what a multitude of high festivals there are in each of the mysteries of the Christ; all of which have one completion, namely, my perfection and return to the first condition of Adam.
XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, yet like David, because of the resting of the Ark. Revere the enrolment on account of which thou wast written in heaven, and adore the Birth by which thou wast loosed from the chains of thy birth, and honour little Bethlehem, which hath led thee back to Paradise; and worship the manger through which thou, being without sense, wast fed by the Word. Know as Isaiah bids thee, thine Owner, like the ox, and like the ass thy Master’s crib; if thou be one of those who are pure and lawful food, and who chew the cud of the word and are fit for sacrifice. Or if thou art one of those who are as yet unclean and uneatable and unfit for sacrifice, and of the gentile portion, run with the Star, and bear thy Gifts with the Magi, gold and frankincense and myrrh, as to a King, and to God, and to One Who is dead for thee. With Shepherds glorify Him; with Angels join in chorus; with Archangels sing hymns. Let this Festival be common to the powers in heaven and to the powers upon earth. For I am persuaded that the Heavenly Hosts join in our exultation and keep high Festival with us to-day …because they love men, and they love God just like those whom David introduces after the Passion ascending with Christ and coming to meet Him, and bidding one another to lift up the gates.
XVIII. One thing connected with the Birth of
Christ I would have you hate…the murder of the infants by Herod. Or rather you
must venerate this too, the Sacrifice of the same age as Christ, slain before
the Offering of the New Victim. If He flees into Egypt, joyfully become a
companion of His exile. It is a grand thing to share the exile of the persecuted
Christ. If He tarry long in Egypt, call Him out of Egypt by a reverent worship
of Him there. Travel without fault through every stage and faculty of the Life
of Christ. Be purified; be circumcised; strip off the veil which has covered
thee from thy birth. After this teach in the Temple, and drive out the
sacrilegious traders. Submit to be stoned if need be, for well I wot thou shalt
be hidden from those who cast the stones; thou shalt escape even through the
midst of them, like God. If thou be brought before Herod, answer not for the
most part. He will respect thy silence more than most people’s long speeches. If
thou be scourged, ask for what they leave out. Taste gall for the taste’s sake;
drink vinegar; seek for spittings; accept blows, be crowned with thorns, that
is, with the hardness of the godly life; put on the purple robe, take the reed
in hand, and receive mock worship from those who mock at the truth; lastly, be
crucified with Him, and share His Death and Burial gladly, that thou mayest rise
with Him, and be glorified with Him and reign with Him. Look at and be looked at
by the Great God, Who in Trinity is worshipped and glorified, and Whom we
declare to be now set forth as clearly before you as the chains of our flesh
allow, in Jesus Christ our Lord, to Whom be the glory for ever. Amen.
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original Greek text
Birth of Christ
Nativity of Christ
Gregory Nazianzen in Greek
Migne Greek Text
Patrologiae Graecae Cursus Completus
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