Front Matter

Oration II: In Defense of His Flight to Pontus

by Gregory of Nazianzus

Compiled and edited, with an introduction, by Matthew R. Lynskey.

Published by Noble Imprint (www.nobleimprint.com).

Originally published by Christian Literature Company, 1894 This book is published under a CC BY-SA license, which means that you have permission to copy, redistribute, remix, transform, and build upon the content for any purpose, even commercially, as long as you give appropriate credit, provide a link to the license, and indicate if changes were made. If you remix, transform, or build upon the material, you must distribute your contributions under the same license as the original. License details: https://creativecommons.org/licenses/by-sa/4.0/.

Scripture quotations are from the BSB (The Holy Bible, Berean Standard Bible), and are dedicated to the public domain as of April 30, 2023.

Excerpts from Greek New Testament are taken from Michael W. Holmes, ed., The Greek New Testament (Atlanta: Society of Biblical Literature, 2010).

Ἥττημαι, καὶ τὴν ἧτταν ὁμολογῶ. Victus sum, et me victum fateor.
I have been defeated, and own my defeat.

Gregory of Nazianzus, Oration 2.1

Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων Θεοῦ. ὥδε λοιπὸν, ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ.
So then, men ought to regard us as servants of Christ and stewards of the mysteries of God. Now it is required of stewards that they be found faithful.

1 Corinthians 4:1–2

Preface

Introduction

Gregory of Nazianzus lived around 330–390 ad in Asia Minor (modern-day Turkey). Before his appointment to ecclesiastical leadership (priesthood), he enjoyed a monastic life of contemplation. He is one of the reputed three great theological and philosophical articulators of orthodox Christianity in the fourth century called the “Cappadocian Fathers” (Gregory of Nazianzus along with Basil of Caesarea and Gregory of Nyssa). His works span theology, ministry, polemics, and festal celebration and are contained in the form of homilies (orations), poems, and letters, earning him the moniker “Gregory the Theologian.”

In 361 ad he was called to the priesthood. Feeling unfit for the work, Gregory resisted this ecclesial appointment and left for Pontus. Gregory himself reflects on his ordination as a forceful dictate imposed on an unfit candidate. Nevertheless, after months of self-exile in Pontus, Gregory returned and received his priestly post. After preaching an Easter sermon (Oration I), he composed Oration II, offering a defense of why he fled his appointment to the priesthood. In this defense, he offers profound insights on the nature pastoral ministry.

It is not certain whether Oration II was composed for reading or listening. At least, it was produced as a personal vindication of Gregory’s actions and an apologia for his ministry call. First, Gregory explained why his flight to Pontus was warranted. As he articulates the reasons for evasion of his ecclesiastical ordination, he shrewdly elevates the dignity of the priestly post. Second, his initial hesitancy to receive this priestly office actually honored the pastoral office and was a subtle means of him validating his fitness for the work. In his contemporary context where unfit priests were appointed hastily and personal ambition was polluting the ministry, his flight and return demonstrated an exemplary humility that ironically qualified him for the ministry. Third, his reflections on the nature of Christian ministry—soul physician, theologian, scriptural teacher, shepherd—shows that he understands the significance of his work. He was leaving the life of solitude and contemplation and entering the public fray of weighty ministry burdens. Gregory depicts his eventual acceptance of this post as an act of obedience to God. Fourth, his employment of copious scriptural examples—showing the failure of ungodly leaders and highlighting faithful leaders of the past—demonstrate that he is competent with the word, “the first of our duties” (2.35).

In this work, Gregory guides the reader on a tour of Christian ministry. He explores the nature of the pastoral calling and depicts the sacred and solemn duty involved in this ecclesial work. He underscores the invariable requirement of godly character to fit someone for the care of souls. With profound insight, he offers deep metaphors that orient one’s perspective to pastoral ministry. The minister is a physician of the soul, a shepherd of the flock, teacher of the word, and a steward of the mystery. Ultimately, one must see their entrance into the ministry not as a matter of autonomous self-appointment, voluntary acceptance, or professional careerism. Instead, true ministers—in all their feelings of unworthiness for the work—accept the call to ministry as an act of obedience.

Citation Note

This English translation of Gregory’s Oration II is taken from the public domain edition in Gregory Nazianzen, “Select Orations of Saint Gregory Nazianzen,” in S. Cyril of Jerusalem, S. Gregory Nazianzen, ed. Philip Schaff and Henry Wace, trans. Charles Gordon Browne and James Edward Swallow, vol. 7, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1894), 204–227. This useful edition is offered to the contemporary reader in a new format in a effort of theological retrieval of patristic gems.

This series seeks to give modern readers access to important ancient texts. In an effort to prioritize the primary text, we have made minimal emendations and limited marginal comments. To trace the overarching logic of his homily, chapter divisions have been inserted to segment his work. Additionally, paragraph titles and section summaries have been added to provide a descriptive anchor to his flow of thought. Reflection questions have been added at the end of each chapter to facilitate discussion and meditation on Gregory’s perspective on Christian ministry. In order to aid in the reading experience, other light editing and emendations have been applied: updated spelling, modernization of antiquated terms, and corrected errors. These adaptations seek to preserve the integrity of the translation, honor the original primary source, and enhance the overall readability of this important work.

Next → Chapter One