Between presumption and disobedience: Gregory's dilemma

Contemplation, priesthood, and the royal way of humility

On Easter Day in A.D. 362, in the Cappadocian town of Nazianzus, a priest – ordained only the previous year – stood nervously before a sparse congregation to deliver what would in time be known simply as his First Oration (not to be confused with what would be his First Theological Oration). The number in attendance was low—hardly to be expected on the Church’s Day of Days. The reason for the poor showing was due to a lingering irritation with the (apparently) mercurial Gregory Nazianzen, the son of their own Bishop Gregory, because months before he had run away from his office, abandoning his flock and his father and bishop. For his part, it was a reaction to his sudden ordination, which he had not at all expected or desired. Indeed, Gregory regarded his ordination at the hands of his father as an act of “noble tyranny,”[1] and his response had been to pack his bags and skip town. His wish had always been to live the contemplative life. So, he fled to Pontus to join his monastic friend, Basil of Caesarea. But, with Basil’s input and reflecting on his flight, he had returned to his father’s side in Nazianzus to take up his ministry. The people, however, took the opportunity afforded on that Easter Day in 362 to demonstrate their wounded feelings at his behavior. In turn, Gregory was to protest his own hurt at their uncharitable behavior in what would become his Third Oration, reproving his flock even while declaring his love for them. In time, the mutual wounds healed, and Gregory was restored in his people’s affections. Between his First and Third Orations, however, Gregory composed his lengthy Second Oration, one that he likely never delivered orally, and it’s this that we will look at together here.