AFuneralOrationfortheEmpressFlacilla

by

GregoryofNyssa

Introduction

ThisfuneralorationcomposedbyGregoryofNyssawhichistechnicallyknowasaparamuthetikoslogoswasdelivered
uponthedeathoftheempressFlacillain385,wifeoftheRomanemperorTheodosius(1).Involume46ofMigne'sedition
thetextcomesaftertwoorationswithasimilarpatterndeliveredonbehalfofBishopMeletius(cols.852864)andPulcheria
(cols.864877)andbeforeoneonGregorytheWonderworker(cols.893957).Theodosius'adhesiontotheorthodox
ChristianfaithofNicaeacompelledhimtospreaditintheWest,whereasintheEastthehereticaldoctrineofArianismhad
takenhold.Gregorymakesbriefreferencetothissituationtowardstheendofhisorationbysaying"theArianinfidelityand
itsidolatryisanabomination"(J.489.59)(2).ThisteachinginsistedthatthesubstanceofJesusChristwas"unlike"oratthe
veryleast"like"theFather's.TheodosiusmanagedtoexpelArianclergyfromtheeasterncapitol,Constantinople,andwas
responsibleforthispartoftheempire'srevitalizationnotonlythroughthereorganizationofmilitarypowerbutmore
pervasivelybyhisadvancementoftheNiceneCreedandtheideologicalunityitentailed.
AprinciplethemeinGregory'sparamuthetikoslogosiseusebeia,adifficultwordtotranslatewhichisusuallyrendered
"piety"buthasdeepersignificanceasintimatingthepracticeoforthodoxChristianity(3).TheemperorTheodosiusmarried
Flacillaaround3768whowaslaterinstrumentalindissuadingherhusbandfromassociatingwiththeArianbishop
EunomiusofCyzicussincehewasvulnerableofbetrayingtheNicenefaithwhichshebroughtwithherfromtheWesttothe
imperialcenterinConstantinople(4).ImentionthisfactheresinceGregory'sorationusestheconceptofeusebeiatoconnote
hatredofArianismwhichtoorthodoxeyeswasequatedwithidolatry.Naturallythepracticeofeusebeiaimpliesvirtuous
living,anotherfactwhichthebishopofNyssastressesasfollowingexcerptfromFlacillatestifies:
Whenhumannatureexceedsitsboundsandtranscendsitsusualborders,naturelendssupport,thatistosay,theLordof
nature,byexamplesofvirtue(arete)inafemalebodywhichsurpassalmostallboundswhereeveryvirtueofbodyandsoul
displaysaremarkablephenomenonbyprovidingroomforonesoulinonebody.(J.478.916)

Gregory'sadmirationforFlacilla'svirtuesowesmuchtoapublicimageoffemaleempressesorAugustaewhichhadalready
existed.OnenotableexampleisthepraiseofferedbythechurchhistorianEusebiuswithregardtoHelena,motherof
Constantine,"whowascelebratedforherpiousdeedsandforthetoweringandwonderfulplantthatsprangfromher"(5).
Althoughwomenweregenerallybarredfromexercisingthehighestimperialauthority,anAugustawasnotunprecedented.
Forexample,thefirstRomanemperor,Augustus,inventeditforhiswifeLivia,andweseealaterinstancewhen
Constantinedidthesameforhismother,Helenaandwife,Fausta.
AlthoughGregorycomposedhisorationinthetraditionofclassicalconsolationrhetoric,itisalsohelpfultoreaditas
imperialoratory(6),forhispraiseofFlacilla'svirtuesowesmuchtoapublicimageofAugustaethathadexistedsince
EusebiuscelebratedHelenaasIhadmentionedabove.AlthoughthebishopofNyssastressesthathereusebeiahadserved

theChurchwellagainstArianismandchampionedthehomoousiancreedof381,itwasprimarilyputattheserviceof
fortifyingherhusbandTheodosius'dominion.Despitethis,theempresshadfreereigninherhusband'snewlyestablished
courttopracticethatphilanthropiawhichalsoservedtotightenthebondsbetweenthenewimperialfamilyandpeopleof
Constantine.Gregory'ssomewhatembellishedpictureofFlacilla'sphilanthropiaimpliedthatthosepersonswhowere
installedinprestigiouspositionsunderherhusbandTheodosiuswerenottotallydependentuponimperialforbearance.
Furthermore,thegenerosityforwhichFlacillabecamerenownedwasanindicationthatsheparticipatedinTheodosius'rule,
althoughshedidnotsharehisabsoluteauthority.IndeedthisarrangementwashighlysuccessfulbecauseGregorysaysthat
herdeathstruckwithgreatforce:"Thepresentevilisauniversalafflictionnosinglepeopleornationlaments"(J.477.20
21).InanotherparamuthetikoslogosdevotedtothedeathofFlacilla'sdaughterattheagesevenoreight,Gregorydescribes
withsomeextravagantdetailtheblowthisyounggirl'sdeathdealttothepeople:
Whoislikeironwhichlacksfeeling?youmustrealizethatthistenderdove[Pulcheria]adornedwithroyalbeautyhasjust
flownawayonabrightwingandhasleftbehindheryouthfulprime,havingdisappearedfromoursight.Jealousyhas
immediatelysnatchedherfromourhandswhetherwecallheradoveoratenderlittleflowerwhonotyethadshonewith
fullsplendoreventhoughshehasalreadysparkled...Itwasclear,brethren,thatweexperiencedarealtremorwhichcertainly
didnotmitigatetheseharshcircumstances.AHomilyofConsolationConcerningPulcheria,J.462.

Imentionthevividdescriptionofthis"earthquake"sinceitrevealsalivelypopularattachmenttotheimperialhousehold,
andthesamecertainlycanbesaidwithregardtoFlacilla.WealsofindtheimageofatremorinthePulcheriatext,agraphic
exampleofhowthisyounggirl'sdeathhadaffectedthegeneralpopulace:
Itwasclear,brethren,thatweexperiencedarealtremorwhichcertainlydidnotmitigatetheseharshcircumstances.Neither
canthebeautyofbuildings,anylifelessobject,flowerylettersnorthesightofchoicestonesonthegroundreplaceher
rather,theradiantdwellingofherownnatureismagnificentinitselfbecauseitsexcelsingrace,yetthisjoltsuddenly
loosensit.(J.4623)

ItshouldbenotedthatofthepanegyricscomposedbyGregoryonlythosepertainingtoPulcheria,Flacillaandthebishop
Meletiusmaybeclassifiedaslogoiparamuthetikoi,whereastheremainingaddressesconcernpersonswhohavelivedinthe
moredistantpastsuchasSt.Stephen,theMartyrTheodorus,GregorytheWonderworkerandtheFortyMartyrs(7).As
RobertGregghasnotedwithregardtothePulcheriatext(8),onecharacteristicofthislogosparamuthetikosistorousethe
audience,followingthedictumofMenanderofLaodicea(thirdcentury)thattragedy'spurposeistostirupthefeelingsof
theaudiencebymagnifyingit(9).Comparethetwotexts:
Howisitpossibletosurmountthepassionswhileremaininginnatureandnotbeconstrainedbygriefatthissightwhen
deathdrawsnightnotinoldagebutintheprimeofLife?Eyelidsdarkentheeyes'rays,ruddycomplexionbecomespallid,
themouthissilencedandtheblossomingflowerofthelipsisdarkened,somethingdifficultnotonlyfortheparentsbutfor
anyonewhohappenstobeholdthissight.Pulcheria,J.464.
PermitmetoaddsomethingtothisAssyrian's[i.e.,kingNebuchadnezzar]injunctionthatImayproclaimwithloudervoice
thepresentconditionandsayasanactorcryingoutonstage,"Ohcity,people,nations,earthandsea...ohmenineveryplace,
groanasoneoveryourcommoncatastropheandbewailloudlythatmisfortunewhichafflictseveryone!Flacilla,J.4778.

Gregory,togetherwithhisbrotherBasilandhisfriendGregoryofNazianzus,soughttointegratetheHellenisticculturein
whichtheyweretrainedwiththenewlyemergedChristianfaith.AlthougheachCappadociantookadifferentapproach,they
areallcharacterizedbythistensionbetweenintegrationanddetachment(10),anequilibriumevidentin,forexample,Gregory

ofNyssa'sfuneralorations:
Whattakestheirplace[i.e.,passions]?Detachment(apatheia),blessedness,alienationfromeveryevil,fellowshipwiththe
angels,contemplationofinvisiblerealityandparticipation(metousia)inGodalltheseattributeshavenoend.Withthisin
minditbehoovesusnottomourntheempresswhenwelearnthatshehasexchangedtheseforwhatisbetter.Flacilla,
J.486.1216.

ThisthemeofapatheiawhichrunsthroughmuchofGregory'swritingsconnotesseparationofsoulandbodyatdeathwhich,
asGreggindicates(11),isnotspecificallyChristianbuthasrootsinnonChristianauthorssuchasPlato,Plutarch,Ciceroand
Senaca.Wehavetworeferenceswhichexpressesalongingforseparationofthesoulfromthebody'sprisonandmakeuseof
Ps141.8toarticulatethisdesire:
Doeshe[David]notgroaninthislife?Doeshenotsaythathehasnotguardedit?DoeshenotcryouttotheLord,"Lead
mysouloutofthisprison?[Ps141.9]"Isnothislifevexedwithtime'sextensionwhensaying"Woetomebecausemyexile
isprolonged"[Ps119.5]?Didnottheholyonesknowhowtodiscerngoodfromevilandthusreckonthesoul'sexistfrom
thebodyasbetter?Flacilla,J.484.1117.
IntheholypsalmsIhaveoftenheardDaviddesiringfreedomfromsuchdemands:"Mysoullongsandyearnsforthecourts
oftheLord"[Ps83.3],and"Leadmysouloutofthisprison"[Ps141.8].SimilarlyJeremiahjudgesascursedthatdaywhen
sentencewaspassedonhim[cf.Jer20.1418].WecanfindmanysuchexamplesindivineScriptureoftheancientholymen
whohadgreataspirationsinthepresentlifewhilebeingweigheddownbyfleshlyexistence.Pulcheria,J.467.

BeforeofferingsomeconcludingremarksaboutthethemeofblessednesswhichGregoryoffershislistenersoftheFlacilla
oration,itishelpfultobrieflyexaminethoseelementswhichhinderourpursuitofblessedness.InGregory'sConcerning
ThoseWhoHaveDiedheasksthepertinentquestion,"Whatcharacterizestruegoodness"(J.29)?Afterdescribingwhat
blessednessisnot,severalpageslaterhesuggestsathemedevelopedatconsiderablelengthinhisCommentaryon
Ecclesiastes(12)aboutthe"vanity"ofearthypursuits.Thesequestsarereflectedinthenaturalfluctuationsofcreatedreality
asrevealedbytwoexcerpts:
Ourbodyisanimatedbythereciprocalactionoffullnessandemptiness,thatis,eatinganddrinking,inhalingandexhaling,
andcannotsurvivewithoutthisalteration.Ifitweretoceaseourlifewouldcometoanendbecausesuchreciprocalactions
wouldnolongersucceedeachotherandfailtoanimateour[human]nature.Thisactivityceaseswhennothingentersnor
exitsthedeadinstead,thebody'snaturalelementsdissolveanddisintegrate.ThoseWhoHaveDied,J.312.
Isthereanythingmoremiserablelikeourselveswhoarebeastsdestinedfortoilwithhiddeneyes,whoalwayswalkin
circlesandreturntothesameplace?ShallItellyouaboutthiscircuit?Itconsistsinhunger,satisfactionsleep,wakefulness,
movementandsatiety.Thesealwayssucceedeachother,andweneverpausewhilefollowingthiscycleuntilwearefree
fromsuchtoil.Flacilla,J.485.613.

Suchmiseriesaretypicalofthat"alienresidence"(allotriosoikos,l.14)inwhichJobfoundhimselfandwhomGregory
employsasanexampleofhowweshouldconductourselvesinthisimpermanentexistence.Comparethefollowingtwo
textsinwhichJobismentioned:

"Whatiscorruptiblemustputonincorruptibility,andwhatismortalmustputonimmortality"[1Cor15.53].Jobconsiders
thisandisheartenedbythegoodfateofhischildrenalthoughyoung,theyhaveshedthechainsoflife.Atwofoldsign
promisedbyGodliesinstoreforwhathasbeensnatchedawayatwofoldrestitutionnotonlyofchildrenbuttentaketheir
place.Sincemen'ssoulsareeternal,twocompensationsaregiven:theprogenyofchildrenisincludedalongwiththeir
parentsasalllivingtoGod,andthepresenceofdeathposesnohindranceforthosewhohavedied.Pulcheria,J.4712.
ThestoryofJob(Job1.7+&2.1+)teachesusthatmankind'sharmfuladversaryservedtomakehimpleasingbyproving
Job,hewasfoundsincere,justandblameless.Similarly,theadversarylookswithevilintentupon[themartyrs']gooddeeds
andstruggles.Healsotakesintoaccountthematuredemeanorpresentintheprimeoftheiryouth.Heseessoundbodies
adornedwithrestraint,thearmedchorusleadingtheminbattlearraytoGod,abeautifulsighttobehold.Homilyonthe
FortyMartyrs,J.148.

GregorycloseshisparamuthetikoslogosonbehalfoftheempressFlacillabylocatingherintheheavenlykingdom,
Abraham'sbosom,asymbolofeternalrestwhichChristhimselfhadused[cf.Lk16.22].Furthermore,Gregoryimpliesa
returntoparadisefromwhichourfirstparentswereexpelledwhenreferringto"flowingwaters."Bywayofconclusion,I
comparetwotextswhichdealwiththistheme:
Inthisfaithhegrows,flourishes,isdisposedbytheSpirit,isreceivedintotheFather'sbosombyAbraham'sfaithatthe
fountainofparadise(itsstreamdoesnotreachinfidels),isundertheshadowofthetreeoflifeplantedbyflowingwaters
whichweareworthytoreceiveinChristJesusourLord,towhombegloryforeverandever.Amen.Flacilla,J.489.15
490.2.
Ifanyonehappenedtobenearthefountainwhichscripturesays[Gen2.6]rosefromtheearthatthebeginningofcreation
andwaslargeenoughtowatertheearth'ssurface,hewouldapproachitmarvelingattheendlessstreamofwatergushing
forthandbubblingout.Nevercouldhesaythathehadseenallthewater...Inthesameway,thepersonlookingatthedivine,
invisiblebeautywillalwaysdiscoveritanewsincehewillseeitassomethingnewerandmorewondrousincomparisonto
whathehadalreadycomprehended.CommentaryontheSongofSongs,J.321.

GregoryfocusesuponthisthemeofcontinuousgrowthinGodinmanyplaceswithinhiswritings,butitsexplicitmentionis
absentfromFlacilla.Hecertainlydoesnotwishtodisregardthistopic,foritisimpliedinthetextwhenspeakingofthat
yearningforheavenlyexistence.However,duetothesorrowfulcontextoftheempress'death,itwasimportantthathe
suggestonlythoseelementswhichwereabletooffersomeimmediatecomforttothemourners.BecauseGregory'sintentis
tocomfortsomanypersonswhohavebenefitedfromFlacilla'sphilanthropia,itisonlynaturalthathealludetoChrist's
resurrection.InterestinglyhespeaksofitaftermakingsomefineremarksontheidentityofChristwithmembersofhis
Church(cf.Mt25.3146)(13),anallusiontothemagnanimitytheempressFlacillawasabletooffer.However,thebishopof
Nyssamentionstheresurrectionfleetinglybutsuggestsitsfruitunderimageofparadiseattheveryendofhisaddress:
Butpraisedoesnotstophere[i.e.,thereferencetothetextofMt25.3146]itadvancesfurtherforthosewhodorightin
accordwithwhatiscommanded.Personswhorecognizeinthemselvesthegraceoftheresurrectionaredeadtothelaw,have
receivedacquittalwithregardtodeathandareagainsummonedtolife.Flacilla,J.487.215.

****

Anoteregardingthetext,AFuneralOrationfortheEmpressFlacilla:ThecriticaleditionbyAndreasSpiramaybe
foundinGregoriiNysseni:Sermons,ParsPrior,vol.ix(E.J.Brill,Leiden,1967),pp.47590.Irefertothiscriticaltext
withinmytranslationbytheletter"J."ThecriticaltextofGregory'sworksbeganunderthedirectionofWernerJaegerand
hascontinuedafterhisdeath.IalsorefertothetextbyJ.P.MigneinPatrologiaGraeca(Paris,1858),cols.87792,by
includingtheletter"M"withinthetranslation.
+

TheText

[M.877&J.475]Thefaithful,prudentservant(IopenmyremarkswithreferencetothedivineGospel,cf.Mt24.45)whom
theLordhassetoverhishouseholdtogiveinduetimeameasureofcorn,hadearlierpassedanaccuratesentencesinceno
addresshadbeengiven,andhavingcorrectlyperceivedthegreatnessofthisoccasion,hedecidedtohonorgriefbysilence.I
donotknowifhespeaksasecondtimetotheChurchinthepresentassembly,therebyrescindinghisownvoteagainstthe
sentencehehadalreadypassed.Ihavegreatadmirationfortheteacher'sprudenceinmanythingsandhavespecialesteem
forhissilenceatthistime.Tomesilence(sige)seemsasuitableremedyforthoseinmourningitisanoccasionforthesoul
toexpresssorrowthroughstillness(hesuchia).Shouldanyone[M.880]incitethesoulwithpassionate,inflammatory
remarks,[J.476]thewoundofsorrowbecomesmorewretchedbytherecollectionofsufferingsjustasthoughithadbeen
prickedbythorns.
WithoutbeingrashIwillattempttocorrecttheteacher,perhapspassingsentenceonourpresentsilence,andproceedtogive
anaddresswhichhopefullywillnotcausedistresswhenyouhearit.Itisnotyettimeforthemindtobeaccustomedtoevil
whilepassionisstillyounginthesoul(griefalwaysfollowsthispattern)andourheartsaretroubledliketheseawhich
swellslikeastorm,havingbeenrousedfromthedepthswhileourthoughtsseethattherecollectionofevils.Sincethis
tumultbringsinstabilitytothesoul,howcanIimpartconsolingwordsinaworthyfashionwhenpassionsofevilassailyou?
AlthoughIamsummonedtoofferwordsofpersuasion,IdonotknowhowtopresenttheminasuitablemannersinceI
cannotfathomtheteacher'sintention.DoessomeonewishtofreelyexpressgriefandmovetheChurchtotearsbymore
ardentwords?Ifapersonconsidersthesematters,Ibelievethathewillfollowthisthrough.Inordertoenjoyanythinggood
wemustkeepinmindsorrowfuloccasionsbecauseasEcclesiastescounsels,"Thereisatimeforlaughterandatimefor
weeping"(Eccl3.4).
Thesemattersinstructusthatthesoulmustaccommodateitselftopresentrealityitendurescircumstancesasthoughthey
wereflowing,thatis,itisgladatthetimeforshowingcheerfulnessandchangesjoyintodejection.Itbehoovesoneto
change[J.477]gladnesstotears,forjustaslaughterisasignofinnerjoy,sogriefintheheartclearlyrevealsthesoul's
woundsastearsofblood.TheProverbsofSolomonsay,"Agladheartmakesacheerfulcountenance,butbysorrowofheart
thespiritisbroken"(Prov15.13).Thuswhentheheartisgloomyitsexpressionrevealsthisstate.Wecanfindwordswhich
thegreatJeremiahutteredinsorrowovertheIsraelite'smisfortunerather,thosewordswhichwereutteredlongagomaybe
usedtorecallgrief.AlthoughJobhadspokenaboutadversities,whatadvantagehasjustonehouseinexchangefor
sufferingswhicharesoeasytonumber?Ifyourecalllargescalemisfortunessuchasearthquakes,wars,floods,yawning

chasms,theyareinsignificantincomparisontothepresent.Whyisthisso?Becausewardoesnotplaguetheentireworldif
acertainareaisafflictedbywar,anotherregionremainsatpeace.Again,ifalighteningbolthitsaparticulararea,water
[M.881]causesaninundationorachasmswallowseverythingup.
ThepresentevilisauniversalafflictionnosinglepeopleornationlamentsbutjoinswithNebuchadnezzarwhosaidtohis
servants,"Ispeaktoyou,people,tribesandlanguages"(Dan3.4).PermitmetoaddsomethingtothisAssyrian'sinjunction
thatImayproclaimwith[J.478]loudervoicethepresentconditionandsayasanactorcryingoutonstage,"Ohcity,people,
nations,earthandseaonwhichboatssail,ohallinhabitedregionswheretheimperialscepterrules,ohmenineveryplace,
groanasoneoveryourcommoncatastropheandbewailloudlythatmisfortunewhichafflictseveryone!"Whenhuman
natureexceedsitsboundsandtranscendsitsusualborders,naturelendssupports,thatistosay,theLordofnature,by
examplesofvirtueinafemalebodywhichsurpassalmostallboundswhereeveryvirtueofbodyandsouldisplaysa
remarkablephenomenonbyprovidingroomforonesoulinonebody.Sothatthegoodfortuneofagemightberevealedto
everyone,[humannature]isleadtothekingdom'sloftythronewherelikethesuninloftydignityitgraspstheentireworld
byvirtues'rays.
Thedivinedecreewhichextendsovertheentireworldimpartsacommonblessingandsubmissiontothekingdomsothatas
Scripturesays,she[Eve]mighthelp[J.479]him[Adam]ineverygoodendeavor[cf.Gen2.18].Ifthisisanopportunityfor
kindnessandconcurswiththegoodorisattained,thenbothshareayokewhichconsistsoftenderness.Wehaveanentire
hostofwitnesseswhocameearlierandconfirmwhatwenowhearbytheproclamationoftruth.Ifyouseekpiety,itapplies
tothemequallyifitisprovidence,justiceoranyotherpursuitconcerningthegood,allcontributetothestrugglewhere
everyoneattainsvictoryingooddeedsandnooneisinferior.Bothsharethesamegift:aprizeofvirtueisofferedtothe
wholeearththesupremacyandgoodsubstanceofearthandseaisconsideredassmall.Itsuppliesbenefitstoeveryone,
keepsguardandlooksoutforeachother.Wordscannot(Whatbeautywhichtranscendsappearancesresemblesit?Anything
visiblesufficesforthoseintheiryouth)describeitbecausenocarefullywroughtimageexistsandanythingwrittenor
fashionedisdefectivewithregardtothetruth.
[M.884]UptothispointIhavegivenexamplesandwillproceedwithmoreasfollows.Iseehowimportantitistocryout,
andyourevealtome[J.480]thereasonforthisunsuitablecommotion.OhThrace,yourverynamemakesustakeflight!Oh
unfortunatepeople,youwhoarefamiliarwithdisasterswerethefirsttobelaidwasteinwarbyfireduringthebarbarian
invasionsandnowareburdenedwithasuprememisfortune.Yourgoodissnatchedaway,peoplearejealousoverthe
kingdom,thewholeworldsuffersshipwreckandhavingbeensubmersedbytheassaultofwaves,wesinktothevery
depths!Ohterribleexilewhichdoesnotknowthewayhome!Ohbitterwaterswhichlacknosprings!Ohplaceofharm
whichpeoplecalldesolate!(IunderstandthattheirnativetongueaptlycallstheircountrySkotoume).Therethelampgoes
faint,lightisquenchedandraysofvirtueareforgotten.Thekingdom'sbeautycomestoruintogetherwiththeruleof
moralitywhichistheimageofkindnessorbetter,isitsarchetype.Theidealofmarriageisforgotten,thevirtueofprudence
isanathemaalongwitheasyaccesstodignitytendernessanditsattendantloftymeeknessisunknown,andremorseis
absentwhichactsasharmonytoeffectgoodbehavior.Zealforthefaithhasdeparted,includingtheChurch'scolumnwhich
adornsthealtars,thewealthofthepoorandahelpinghandwhichoffersoneharborforthoseafflicted.Letvirginitymourn,
widowhoodwailandorphansgrievebecausetheylackwhattheyareaccustomedtohave.
WhatreasondoIhavefordistinguishingbetweenvarioustypesofafflictions?Leteveryagegroanandemitadeepsigh
[J.481]fromtheheart.Letthepriesthoodwailbecausejealousyhasdespoileditsadornment.Arewecourageousenoughto
quotetheprophetwhosays,"OhGod,whydoyoucastusoffforever?Whyareyouangrywiththesheepofourpasture"[Ps
74.1]?Forwhosesinsdowemakerecompense?Onwhosebehalfarewelashedwithonescourgeafteranother?Isitsimply
bychancethatamultitudeofhereticspronounceasentenceofimpietyagainstus?Observethatinashorttimesuch
misfortunesafflicteduswehavenotyetrecoveredfromthefirstblownorhavewewhippedthetearsfromoureyeswhena
calamityassaultsusyetagain.Thenwelamentedtheyouthful,tenderblossomwhichdevelopedintoayoung,flourishing
shootinwhosebeautymanyputtheirhopesnowitsgoodwhichwasonceanticipatedisflourishingbuthasnowmetwith
danger.
Tellme,brethren,amIspeakingirrationallywithregardtothismisfortune?AstheApostlesays,ourcreationisgroaning
withevil[cf.Rom8.22].IremindyouofwhattranspiredandIknowmanythingswhichcanbeexpressedinwords.When
theempressveiledingoldandpurpleiscarriedintothecity(sheisborneuponalitter)andpeopleofeveryrankandage
rushout,theymarvelatthissightvisibletoall,enthusiasticallyfollowingonfootinagreatthrongandgivingventtogrief
(Youcertainlyknowthatcloudsdarkenthesun'srayssothatitisnotbychancethattheempressentersthecityintriumphal
processionlackingtheformofpurelightneitherissheinachariotnorinawagonsetingoldadornedwithroyalornaments
withattendantsbutisconcealedinacoffin.Herformishiddenfromviewbythatsomberveilwhichcreatessuchaterrible,
pitifulsightandmakesanyonenearbyburstoutintears.Thepeopleassembledtogether,thatis,bothstrangersandresidents,
anddonotremainsilentbutreceiveherentrywithloudwailing).Thentheairwassullenasthoughsomehadcastagarment
ofsorrowoverit.However,cloudsshedtenderdropsoftearswhichtheyfreelyreleasedatsuchatragedy.Arethese

observationsfollyandnotworthyofmention?Ifcreationbehavedlikethisbyofferingasign,thenitisnotcreationbutits
Lordthroughwhomthedeathofaregalpersonwasproclaimed.Itissaidthat"thedeathofhissaintsishonorableinLord's
sight"[Ps115.6].Ihaveseenanothermoreadmirablesight,namely,tworainstorms,onefromtheskyandtheother
consistingoftearsflowingtotheground.Theonecomingfromeyeswasofnolessaccountthantheonefromclouds.In
countlessinstancestherewasnotasingleeyewhichdidnotmoistentheearthbyteardrops.
Perhapswehavenotcorrectlysurmisedtheteacher'smindandhavespokenmorethannecessaryforthosewhoare
downcast.[J.483]Indeedhewishesustoheedthematterratherthantobesad,whereaswehavedonetheoppositemuch
likeadoctorwhonotonlyalleviatesaninjurybutappliesremediestoanafflictedpatient.Justasoiledispouredupona
swollenwound,sodoestheevangelicalmedicinemixoilwithtartwine[cf.Lk10.34].Letusnowofferyouthrough
Scripturetheabilitytoreceivetheflaskofoilasfaraspossible,therebychanginggriefintoconsolation.ButItendto
believeanythingevenifitshouldbeincrediblebrethren,thegoodwhichweseekexistsandisimmortal.Rather,Ihavesaid
lessaboutthetruth,fornotonlyisittruebutholdsapreeminentplaceamonganythingwhichislofty.Doyouseekthe
empress?Shehasgonetoroyalpalaces.Butdoyoudesire[M.888]toknowthiswiththeeye?Youarenotallowedtoview
theempressasabusybody.Afearfulguardofsoldiersstandsabouthertheirweaponsarenotmadeofiron,buttheyare
armedwithflashingswords,asightwhichmencannotenduretobehold.Theempress'dwellingisinsecretalthoughyou
mayobservethissight[J.484]withthebody[cf.Dan8.1618,Is6.1,Ezk1.1+],youcannototherwiseentertheempress'
innerchamberunlessdivestedofthebody[cf.Heb10.20].
Doyouthinkthatcorporealexistenceisbetter?LetthedivineApostleteachyouaboutparticipatinginthehiddenmysteries
ofparadise[2Cor12.24].Whatdoeshesayaboutthecommonlifeofmen?"WretchedmanthatIam!Whowillrescueme
fromthisbodyofdeath"[Rom7.24]?Whatishesayinghere?"ItismuchbetterformetobedissolvedandbewithChrist"
[Phl1.23].WhatdoesthegreatDavidsaywhowasadornedwithsuchpowerandhadaccesstoalltypesofpleasures?Does
henotgroaninthislife?Doeshenotsaythathehasnotguardedit?DoeshenotcryouttotheLord,"Leadmysouloutof
thisprison"[Ps141.8]?Isnothislifevexedwithtime'sextensionwhensaying"Woetomebecausemyexileisprolonged"
[Ps119.5]?Didnottheholyonesknowhowtodiscerngoodfromevilandthusreckonthesoul'sexitfromthebodyas
better?Tellme,whatisthegoodwhichyouseeinthislife?Wejudgelifebywhatweconsider.Idonotquoteforyouthe
prophet'swords,"Allfleshisgrass"[Is40.6]becausealthoughthatverseconsidersthemiseryofour[human]nature,grass
appearsbetter.Howisthisso?Grasslackssensation,whereasourbodywhichhasalltypesofodorswhichareofnovalueis
subjecttocorruption.[J.485]Isnotwhatthestomachalwaysconsumesmoredisgusting?Doyounotknowanythingmore
unpleasantthanthestomachwhichcontinuouslyexactstributeandseekspaymenteachday?Isthereanythingmore
miserablelikeourselveswhoarebeastsdestinedfortoilwithhiddeneyes,whoalwayswalkincirclesandreturntothesame
place?ShallItellyouaboutthiscircuit?Itconsistsinhunger,satisfaction,sleep,wakefulness,movementandsatiety.These
alwayssucceedeachother,andweneverpausewhilefollowingthiscycleuntilwearefreefromsuchtoil.Solomonaptly
callsthisadeeppitandlifeanexile[cf.Prov23.27].Indeeditisanalienresidence,notours,becauseitis[M.889]notin
ourpowertohavewhatwewishordesireweenteritanddonotandgooutaswedonotknow.Youwillunderstandthe
symbolofapitifyourejectdesireasinsatiable.Doyouseehowmencontinuouslymultiplyforthemselveshonors,power,
gloryandothersuchthings?Butwhatiscastflowsanddoesnotremainwiththepersonwhocastit.Anyonewhoalways
striveafterzealglory,powerandhonorhasanunfilledpitofdesire.Whataboutavarice?[J.486]Isnotthepit'sbottom
punctured,emptiesoutcanandneverbefilledliketheentireocean?
Whatisgrievousifblessednesshasnoshareinlife'sevilsandpassesovertoincorruptiblelifewithapuresoulasifhehad
rejectedthebody'sfilth?Thesoulhasnopartindeception,doesnotbelieveinslander,doesnotyieldtoflatteryandkeeps
awayfromlies.Itiswithdrawnfrompleasureandgrief,fearandcourage,deficiencyandabundance,slaveryandlordship,
andkeepsitsdistancefromeveryirregularityinthislife.Astheprophetsays,itfleesfromthere[cf.Is35.10,51.11],thatis,
fromgrief,sorrowandgroaning.Whattakestheirplace?Detachment,blessedness,alienationfromeveryevil,fellowship
withtheangels,contemplationofinvisiblerealityandparticipationinGodalltheseattributeshavenoend[cf.Rom14.17].
Withthisinminditbehoovesusnottomourntheempresswhenwelearnthatshehasexchangedtheseforwhatisbetter.
Sheforsakestheearthlykingdombutreceivestheheavenlyone[cf.Mt3.2]sheforsakesacrownofjewels[cf.1Pt5.4]but
iscrownedwith[J.487]glorytakesoffherpurpledressbutputsonChrist[cf.Rom13.14,Gal3.27].Trulythisisthe
garmentwhichbefitsroyaldignity!Iknowaboutthepurplerobestainedwiththebloodofseashells,however,thepurple
bloodofChristradiateswithwhatisabove[cf.Rev7.14].Youcertainlycanseehowdifferentisthisgarment!
IfyouwishtobepersuadedbythesewordsthenreadtheGospel:"Come,blessedofmyfather"(thejudgeisspeakinghere
abouttherighteous),"inheritthekingdomwhichhasbeenpreparedforyou"[Mt25.34].Preparedbywhom?Itsaysthatyou
havepreparedthemearlierthroughdeeds.Howdidheaccomplishthis?"Iwashungry,thirsty,astrange,nakedandwasin
prison.Aslongasyouhavedonethisforoneoftheleastofthese,youdidittome"[Mt25.35].Shouldafriendmanifest
concernforthekingthroughtheseactions,youwillbenumberedifsuchathingispossibleandcovered,nourishedathis
greatrighthandinsteadofbeingshutupinprison,youaredestinedforrelease.Becauseavisittothosewhoareimprisoned
welcomestheking,thenfreedomfromretributionisworthyofgreaterhonorifthereisanythingmorenobleforaking.But
praisedoesnotstophereitadvancesfurther[M.892]forthosewhodorightinaccordwithwhatiscommanded.Persons

whorecognizeinthemselvesthegraceoftheresurrectionaredeadtothelaw,havereceivedacquittalwithregardtodeath
areagainsummedtolife.Confirmationofthesewordscanbeseenintheireyes.[J.488]Youhaveobservedayouthstanding
bythealtarwhohasrejectedsalvation.Youhaveseenawomangrievingatherbrother'scondemnation.Youhaveheardthe
goodnewsproclaimedtotheChurchsothatbytheempress'smemorythesullenlotofdeathmightbetransformedintolife.
Isthatall?HowdoweobtainaspiritofhumilitywhichScripturesaysismorehonorablewhendoneinconjunctionwith
virtue[cf.Mt18.4]?Uponsubmissiontothegreatking'sruletowhomnationssurrenderandtowhomtheearthandsea
bringpresentsfromeveryinhabitedplace,thatpersonhasnotyieldedtopridewhereonealwaysattendstooneselfand
disregardswhatdoesnotconcernhim.Thereforetheinheritorofblessednesshasprocuredtrueloftinessbyanappropriate
humility.Letmesaysomethingwithregardtomaritallove.Whenthiscorporealunionterminatesandassetswhichhadbeen
accumulatedaredivided,howisdistributionmade?Althoughthefatherleavesbehindthreesons(fortheyarehiscrown)so
thattheymightchampion[J.489]thekingdom,heallowsonlythedaughterinheritit.Youseehowreasonableand
considerateheiswithregardtosuchpossessionsbyleavingthegreaterparttoaman.
ButIamobligedtocontinueabitmoreinordertoconcludemywords.Hatredofidolsiscommontoallwhosharethefaith,
buttheArianinfidelityanditsidolatryisanabomination.Theyconsiderthedivinitytobeincreationanddonotbelievethe
materialfromwhichsuchidolsarefashionedasblasphemous,therebyconsideringitassuitableforworship.Hewhoadores
acreatureinnameofChristisanidolater.UponlearningthatGodisnotsomethingnew,headoresonedivinitywhichis
glorifiedintheFatherandSonandHolySpirit.Inthisfaithhegrows,flourishes,isdisposedbytheSpirit,isreceivedinto
theFather'sbosombyAbraham'sfaithatthefountainofparadise[cf.Lk16.22](itsstreamdoesnotreachinfidels),isunder
theshadowofthetreeoflifeplantedbyflowing[J.490]waterswhichweareworthytoreceiveinChristJesusourLord,to
whombegloryforeverandever.Amen.
+end+
1.JeanDanielouhasestablishedtheoration'sas"peutetrele14septembre"(cf.thearticleLaChronologiedesSermonsde
GregoiredeNysseinRevuedesSciencesReligieuses#29(Paris,1955),p.364),afactdisputedbyJeanBernardi:"La
successiondesevenementspeutetrereconstitueedelafaconsuivant:25juillet385,mortdePucherie[Flacilla'sdaughter]
danslecourantd'aout,departdeFlaccillapourlaThrace25aout,oraisonfunebredePulcherie14septembre,mortde
FlaccillaaScotouminfinseptembre,funeraillesdel'imperatriceaConstantinople14octobre,oraisonfunebredeFlaccilla."
LaPredicationdesPeresCappadociens(Paris,1968),p.320,footnote#60.
2.Alsorefertothebriefallusion,J.489.18:"Its[paradise]streamdoesnotreachinfidels."
3.Foradetailedstudyofeusebeia,refertoanarticlebyJavierIbanezentitledNaturalezadelaeusebeiaenGregoriode
NisainGregorvonNyssaunddiePhilosophie(Leiden,1976),pp.26177.
4.Foramoredetailedhistoricalbackgroundtothisperiod,refertoTheodosianEmpresses:WomenandImperial
DominioninLateAntiquity,especiallypp.147,byKennethG.Holum(Berkeley,Ca,1982).
5.TheodosianEmpresses,p.31.
6.Cf.DieRegelnMenandersfurdieLeichenredeinihrerTraditiondargestellt,herausgeben,UbersetztundKommentiertby
J.SoffelinBeitragezurklassichenPhilologie,#57,(MeisenheimamGlan,1974)pp.829andRhetorikundTheologiein
denGrabredenGregorsvonNyssabyA.SpirainStudiaPatristica#9(Berlin,1966),pp.10614.
7.JohannesBauernotesthattheorationsinhonorofEphraemandGregory'sbrotherBasilareclassifiedundertheheading
ofepitaphioslogos:DieTrostredendesGregoriusvonNyssainihremVerhaltniszurartikenRhetorik(Marburg,
1892),pp.301.
8.ConsolationPhilosophy:GreekandChristianPaideiainBasilandtheTwoGregories(Cambridge,Ma,1975),p.68.
9.AgainrefertoGregg'sbook,p.63,whereheoutlinesMenander'sforclassesoforationsoreulogies:
1:tokatharonegkomion:asimplepanegyricnotdeliveredinconnectionwithatragedy.
2:hoepitaphioslogos:relatedtolaments.
3:hemonodia:indulgencebybothdelivererandaudienceinlamentationandpity.
4:hoparamuthikoslogos:whenthemeofconsolationisaddedwithelementstakenfromotherkindsofencomia.
10."Christianitythroughthem[thetwoGregoriesandBasil]nowemergesastheheirtoeverythingintheGreektradition
thatseemedworthyofsurvival."WernerJaeger,EarlyChristianityandGreekPaideia(Cambridge,Ma,1961)p.138.
11.Ibid,pp.199201.

12.Refertothefollowing:"Ecclesiastesrespondsbysayingthatapersonsusceptibletochangeandthefluctuationsof
happinesscannothavewisdomandknowledge.Thebenefitofthese[changeable]elementsconsistsintheemptypursuitof
distractionscausedbytheflesh."(J.363)
13.RefertothebookDieEinheitdesLeibesChristibeiGregorvonNyssabyReinhardHubner(Leiden,1974)fora
detailedstudyofhowGregoryrelatesthepersonofJesusChristtotheunityofhisbodytheChurch.