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,"(a) not only in 



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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 ears 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,(b) and strifes about words, which tend to no profit; 
for so Paul, the Preacher and Establisher of the "Word cut 
short,"(g) the disciple and teacher of the 
Fishermen,(d) 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 
calamity(e--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 
spies(z) bear with us, moved as we are with fatherly 
compassion, and as holy Jeremiah says, torn in our hearts;(h) 
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,(a) and our words will bear some fruit, 
namely an advantage to you (since the Sower soweth the Word(b) 
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 



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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.(a) 

  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,(b) and tell at eventide and morning 
and noon day,(g) and praise the Lord at every 
tithe;(d) or, to use Moses' words, whether a man lie down, or 
rise up, or walk by the way, or whatever else he be 
doing(e)--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;(z) and, as Solomon says and I think, there is a time 
for every thing,(h) 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? but let us 
philosophize within our proper bounds, and not be carried away into Egypt, nor 
be swept down into Assyria,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?(b) Why do we make our accusers judges? Why do we put 
swords into the hands of oar 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 pas- 



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sions? For if we ourselves wantonly misuse these words,(a) 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 legion(b) 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,() 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,(d) 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,(a) and answer thou me, as He saith to Job, Who 
through whirlwind and cloud giveth Divine admonitions.(b) 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 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,(g) 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 multi-trade 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.(d) 

  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 



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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,(a) and the Orphic beans, and the novel brag about 
"The Master said." Attack the ideas of Plato,(b) 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,(g) 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,(d) or the greed and 
vulgarity of the Cynic.(e) 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.