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| The First Theological Oration. A Preliminary Discourse Against the Eunomians.
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Oration
XXVII.
The First Theological
Oration.
A Preliminary Discourse Against the
Eunomians.
I. I am to speak
against persons who pride themselves on their eloquence; so, to begin
with a text of Scripture, “Behold, I am against thee, O thou
proud one,”3382
not only in
thy system of teaching, but
also in thy hearing, and in thy tone of mind. For there are
certain persons who have not only their ears3383
and their tongues, but even, as I now perceive, their hands too,
itching for our words; who delight in profane babblings, and
oppositions of science falsely so called,3384
and strifes about words, which tend to no profit; for so Paul, the
Preacher and Establisher of the “Word cut short,”3385
the disciple and teacher of the
Fishermen,3386
| 3386 S. Paul is
called a disciple of the fishermen, as having been in some sense
their follower (though in fact he was never a literal disciple of any
of them); and their teacher as having taught such Successors of
the Apostles as SS. Timothy and Titus. | calls all that is
excessive or superfluous in discourse. But as to those to whom we
refer, would that they, whose tongue is so voluble and clever in
applying itself to noble and approved language, would likewise pay some
attention to actions. For then perhaps in a little while they
would become less sophistical, and less absurd and strange acrobats of
words, if I may use a ridiculous expression about a ridiculous
subject.
II. 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 calamity3387
| 3387 i.e. be thrown into
the shade by something more serious which caused them by comparison to
be scarcely felt any longer. | —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 spies3388
| 3388 κατάσκοποι
quasi ψευδεπίσκοποι. | bear with us, moved
as we are with fatherly compassion, and as holy Jeremiah says, torn in
our hearts;3389
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,3390
and our words
will bear some fruit, namely an advantage to you (since the Sower
soweth the Word3391
| 3391 S. Mark iv. 3 and
14. “He that
soweth the Word soweth upon,” etc. So Billius and the
Benedictines, but the rendering in the text seems preferable. | 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.
And you must not be astonished if I speak a language
which is strange to you and contrary to your custom, who profess to
know everything and to teach everything in a too impetuous and generous
manner…not to pain you by saying ignorant and rash.
III. 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.
Not to all men, because it is permitted only to those
who have been examined, and are passed masters in meditation, and who
have been previously purified in soul and body, or at the very least
are being purified. For the impure to touch the pure is, we may
safely say, not safe, just as it is unsafe to fix weak eyes upon the
sun’s rays. And what is the permitted occasion? It is
when we are free from all external defilement or disturbance, and when
that which rules within us is not confused with vexatious or erring
images; like persons mixing up good writing with bad, or filth with the
sweet odours of unguents. For it is necessary to be truly at
leisure to know God; and when we can get a convenient season, to
discern the straight road of the things divine. And who are the
permitted persons? They to whom the subject is of real concern,
and not they who make it a matter of pleasant gossip, like any other
thing, after the races, or the theatre, or a concert, or a dinner, or
still lower employments. To such men as these, idle jests and
pretty contradictions about these subjects are a part of their
amusement.
IV. Next, on what subjects and to what extent may
we philosophize? On matters within our reach, and to such an
extent as the mental power and grasp of our audience may extend.
No further, lest, as excessively loud sounds injure the hearing, or
excess of food the body, or, if you will, as excessive burdens beyond
the strength injure those who
bear them, or excessive rains the earth; so these too, being pressed
down and overweighted by the stiffness, if I may use the expression, of
the arguments should suffer loss even in respect of the strength they
originally possessed.3392
| 3392 i.e. Should not only
fail to be strengthened thereby, but be actually weakened, through
their inability to understand the argument. A bad defence weakens
a good cause. |
V. Now, I am not saying that it is not
needful to remember God at all times;…I must not be
misunderstood, or I shall be having these nimble and quick people down
upon me again. For we ought to think of God even more often than
we draw our breath; and if the expression is permissible, we ought to
do nothing else. Yea, I am one of those who entirely approve that
Word which bids us meditate day and night,3393
and tell at eventide and morning and noon day,3394
and praise the Lord at every time;3395
or, to use
Moses’ words, whether a man lie down, or rise up, or walk by the
way, or whatever else he be doing3396
—and by
this recollection we are to be moulded to purity. So that it is
not the continual remembrance of God that I would hinder, but only the
talking about God; nor even that as in itself wrong, but only when
unseasonable; nor all teaching, but only want of moderation. As
of even honey repletion and satiety, though it be of honey, produce
vomiting;3397
and, as Solomon
says and I think, there is a time for every thing,3398
and that which is good ceases to be good if
it be not done in a good way; just as a flower is quite out of season
in winter, and just as a man’s dress does not become a woman, nor
a woman’s a man; and as geometry is out of place in mourning, or
tears at a carousal; shall we in this instance alone disregard the
proper time, in a matter in which most of all due season should be
respected? Surely not, my friends and brethren (for I will still
call you Brethren, though you do not behave like brothers). Let
us not think so nor yet, like hot tempered and hard mouthed horses,
throwing off our rider Reason, and casting away Reverence, that keeps
us within due limits, run far away from the turning point,3399
| 3399 The course of the
chariot races in the Greek Games was round the Hippodrome a certain
number of times. To facilitate this arrangement, a party wall was
built down the middle, and at either end of it certain posts were set
up called νύσσαι, or in Latin
Metæ, round which the cars were to turn. The object
of the charioteers was to turn round these as close as possible, to
save distance; and to do this well it was necessary to have the horses
under perfect control, as well as perfectly trained, to make the
semicircle at full gallop almost on the axis of the car. The
horses that got out of hand and galloped wildly round a large circle
would almost certainly lose distance enough to lose the race, while the
driver would be laughed at for his unskilfulness. | but let us philosophize within our proper
bounds, and not be carried away into Egypt, nor be swept down into
Assyria3400
, nor sing the
Lord’s song in a strange land, by which I mean before any kind of
audience, strangers or kindred, hostile or friendly, kindly or the
reverse, who watch what we do with over great care, and would like the
spark of what is wrong in us to become a flame, and secretly kindle and
fan it and raise it to heaven with their breath and make it higher than
the Babylonian flame which burnt up every thing around it. For
since their strength lies not in their own dogmas, they hunt for it in
our weak points. And therefore they apply themselves to
our—shall I say “misfortunes” or
“failings”?—like flies to wounds. But let us at
least be no longer ignorant of ourselves, or pay too little attention
to the due order in these matters. And if it be impossible to put
an end to the existing hostility, let us at least agree upon this, that
we will utter Mysteries under our breath, and holy things in a holy
manner, and we will not cast to ears profane that which may not be
uttered, nor give evidence that we possess less gravity than those who
worship demons, and serve shameful fables and deeds; for they would
sooner give their blood to the uninitiated than certain words.
But let us recognize that as in dress and diet and laughter and
demeanour there is a certain decorum, so there is also in speech and
silence; since among so many titles and powers of God, we pay the
highest honour to The Word. Let even our disputings then be kept
within bounds.
VI. Why should a man who is a hostile
listener to such words be allowed to hear about the Generation of God,
or his creation, or how God was made out of things which had no
existence, or of section and analysis and division?3401
| 3401 The allusion is to the
Arian and Eunomian habit of gossiping about the most sacred subjects in
every sort of place or company or time, in order to promote their
heresy. | Why do we make our accusers
judges? Why do we put swords into the hands of our enemies?
How, thinkest thou, or with what temper, will the arguments about such
subjects be received by one who approves of adulteries, and corruption
of children, and who worships the passions and cannot conceive of aught
higher than the body…who till very lately set up gods for
himself, and gods too who were noted for the vilest deeds? Will
it not first be from a material standpoint, shamefully and ignorantly,
and in the sense to which he has been accustomed? Will he not
make thy Theology a defence for his own gods and passions? For if we ourselves wantonly
misuse these words,3402
| 3402 Such expressions as
Generation and the like would certainly be understood in a material
sense by the heathen; and so would place an unnecessary stumbling-block
in the way of their conversion. | it will be a long
time before we shall persuade them to accept our philosophy. And
if they are in their own persons inventors of evil things, how should
they refrain from grasping at such things when offered to them?
Such results come to us from mutual contest. Such results follow
to those who fight for the Word beyond what the Word approves; they are
behaving like mad people, who set their own house on fire, or tear
their own children, or disavow their own parents, taking them for
strangers.
VII. But when we have put away from the
conversation those who are strangers to it, and sent the great
legion3403
on its way to the
abyss into the herd of swine, the next thing is to look to ourselves,
and polish our theological self to beauty like a statue. The
first point to be considered is—What is this great rivalry of
speech and endless talking? What is this new disease of
insatiability? Why have we tied our hands and armed our
tongues? We do not praise either hospitality, or brotherly love,
or conjugal affection, or virginity; nor do we admire liberality to the
poor, or the chanting of Psalms, or nightlong vigils,3404
| 3404 S. John Chrysostom,
consecrated Archbishop of Constantinople in 397, incurred much
unpopularity among his clergy by insisting on the revival of the Night
Hours of prayer. | or tears. We do not keep under the
body by fasting, or go forth to God by prayer; nor do we subject the
worse to the better—I mean the dust to the spirit—as they
would do who form a just judgment of our composite nature; we do not
make our life a preparation for death; nor do we make ourselves masters
of our passions, mindful of our heavenly nobility; nor tame our anger
when it swells and rages, nor our pride that bringeth to a fall, nor
unreasonable grief, nor unchastened pleasure, nor meretricious
laughter, nor undisciplined eyes, nor insatiable ears, nor excessive
talk, nor absurd thoughts, nor aught of the occasions which the Evil
One gets against us from sources within ourselves; bringing upon us the
death that comes through the windows,3405
as
Holy Scripture saith; that is, through the senses. Nay we do the
very opposite, and have given liberty to the passions of others, as
kings give releases from service in honour of a victory, only on
condition that they incline to our side, and make their assault upon
God more boldly, or more impiously. And we give them an evil
reward for a thing which is not good, license of tongue for their
impiety.
VIII. And yet, O talkative Dialectician, I
will ask thee one small question,3406
and answer
thou me, as He saith to Job, Who through whirlwind and cloud giveth
Divine admonitions.3407
Are there
many mansions in God’s House, as thou hast heard, or only
one? Of course you will admit that there are many, and not only
one. Now, are they all to be filled, or only some, and others
not; so that some will be left empty, and will have been prepared to no
purpose? Of course all will be filled, for nothing can be in vain
which has been done by God. And can you tell me what you will
consider this Mansion to be? Is it the rest and glory which is in
store There for the Blessed, or something else?—No, not anything
else. Since then we are agreed upon this point, let us further
examine another also. Is there any thing that procures these
Mansions, as I think there is; or is there nothing?—Certainly
there is—What is it? Is it not that there are various modes
of conduct, and various purposes, one leading one way, another another
way, according to the proportion of faith, and these we call
Ways? Must we, then, travel all, or some of these Ways…the
same individual along them all, if that be possible; or, if not, along
as many as may be; or else along some of them? And even if this
may not be, it would still be a great thing, at least as it appears to
me, to travel excellently along even one.—“You are right in
your conception.”—What then when you hear there is but One
way, and that a narrow one,3408
does the word seem
to you to shew? That there is but one on account of its
excellence. For it is but one, even though it be split into many
parts. And narrow because of its difficulties, and because it is
trodden by few in comparison with the multitude of the adversaries, and
of those who travel along the road of wickedness. “So I
think too.” Well, then, my good friend, since this is so,
why do you, as though condemning our doctrine for a certain poverty,
rush headlong down that one which leads through what you call arguments
and speculations, but I frivolities and quackeries? Let Paul
reprove you with those bitter reproaches, in which, after his list of
the Gifts of Grace, he says, Are all Apostles? Are all Prophets?
etc.3409
IX. But, be it so. Lofty thou art, even
beyond the lofty, even above the clouds, if thou wilt, a spectator of
things invisible, a hearer of
things unspeakable; one who hast ascended after Elias, and who after
Moses hast been deemed worthy of the Vision of God, and after Paul hast
been taken up into heaven; why dost thou mould the rest of thy fellows
in one day into Saints, and ordain them Theologians, and as it were
breathe into them instruction, and make them many councils of ignorant
oracles? Why dost thou entangle those who are weaker in thy
spider’s web, if it were something great and wise? Why dost
thou stir up wasps’ nests against the Faith? Why dost thou
suddenly spring a flood of dialectics upon us, as the fables of old did
the Giants? Why hast thou collected all that is frivolous and
unmanly among men, like a rabble, into one torrent, and having made
them more effeminate by flattery, fashioned a new workshop, cleverly
making a harvest for thyself out of their want of understanding?
Dost thou deny that this is so, and are the other matters of no account
to thee? Must thy tongue rule at any cost, and canst thou not
restrain the birthpang of thy speech? Thou mayest find many other
honourable subjects for discussion. To these turn this disease of
thine with some advantage. Attack the silence of
Pythagoras,3410
| 3410 The disciples of
Pythagoras were made to keep silence absolutely for five years as a
qualification for initiation into the mysteries of his order.
Further, they were bidden to abstain from eating beans, as these were
said to be one receptacle of human souls in the course of their
peregrinations; and when asked for proof of their peculiar doctrines,
contented themselves with the reply, “αὐτὸς
ἔθα” “the master said
so.” | and the Orphic
beans, and the novel brag about “The Master said.”
Attack the ideas of Plato,3411
| 3411 Plato taught that all
things that exist are copies of certain objective archetypal Forms,
emanations from the Mind of God, which God copied in creation. He
also taught a doctrine of transmigration of souls. | and the
transmigrations and courses of our souls, and the reminiscences, and
the unlovely loves of the soul for lovely bodies. Attack the
atheism of Epicurus,3412
| 3412 Epicurus, an Athenian
philosopher, of a materialistic type, taught that God had no existence,
and that the world was made by a fortuitous concourse of innumerable
atoms of matter, which are self-existent; and he placed the highest
good in pleasure, which he defined as the absence of pain. | and his atoms, and
his unphilosophic pleasure; or Aristotle’s petty Providence, and
his artificial system, and his discourses about the mortality of the
soul, and the humanitarianism of his doctrine. Attack the
superciliousness of the Stoa,3413
| 3413 The Stoa, a school of
philosophers opposed to the Epicureans, took their name from a certain
Colonnade at Athens, in which Zeno, their founder, used to teach.
Their highest good consisted in the complete subdual of all feeling;
and so they were not unnaturally characterized by a haughty affectation
of indifference. | or the greed and
vulgarity of the Cynic.3414
| 3414 The Cynics, so called
from their snarling way, were a school founded by Antisthenes.
They professed to despise everything human. | Attack the
“Void and Full” (what nonsense), and all the details about
the gods and the sacrifices and the idols and demons, whether
beneficent or malignant, and all the tricks that people play with
divination, evoking of gods, or of souls, and the power of the
stars. And if these things seem to thee unworthy of discussion as
petty and already often confuted, and thou wilt keep to thy line, and
seek the satisfaction of thy ambition in it; then here too I will
provide thee with broad paths. Philosophize about the world or
worlds; about matter; about soul; about natures endowed with reason,
good or bad; about resurrection, about judgment, about reward, or the
Sufferings of Christ. For in these subjects to hit the mark is
not useless, and to miss it is not dangerous. But with God we
shall have converse, in this life only in a small degree; but a little
later, it may be, more perfectly, in the Same, our Lord Jesus Christ,
to Whom be glory for ever. Amen.E.C.F. INDEX & SEARCH
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