The Oration and Panegyric Addressed to Origen
The Oration and Panegyric Addressed to Origen
Gregory Thaumaturgus

Translated by the Rev. S. D. F. Salmond, M.A.
Table of Contents


Title Page

Argument I.--For Eight Years Gregory Has Given Up the Practice of

Argument II.--He Essays to Speak of the Well-Nigh Divine Endowments of Origen in His Presence, into Whose Hands He Avows Himself to Have Been Led in a Way Beyond All His Expectation.

Argument III.--He is Stimulated to Speak of Him by the Longing of a Grateful Mind. To the Utmost of His Ability He Thinks He Ought to Thank Him. From God are the Beginnings of All Blessings; And to Him Adequate Thanks Cannot Be Returned.

Argument IV.--The Son Alone Knows How to Praise the Father Worthily. In Christ and by Christ Our Thanksgivings Ought to Be Rendered to the Father. Gregory Also Gives Thanks to His Guardian Angel, Because He Was Conducted by Him to Origen.

Argument V.--Here Gregory Interweaves the Narrative of His Former Life. His Birth of Heathen Parents is Stated. In the Fourteenth Year of His Age He Loses His Father. He is Dedicated to the Study of Eloquence and Law. By a Wonderful Leading of Providence, He is Brought to Origen.

Argument VI.--The Arts by Which Origen Studies to Keep Gregory and His Brother Athenodorus with Him, Although It Was Almost Against Their Will; And the Love by Which Both are Taken Captive. Of Philosophy, the Foundation of Piety, with the View of Giving Himself Therefore Wholly to that Study, Gregory is Willing to Give Up Fatherland, Parents, the Pursuit of Law, and Every Other Discipline. Of the Soul as the Free Principle. The Nobler Part Does Not Desire to Be United with the Inferior, But the Inferior with the Nobler.

Argument VII.--The Wonderful Skill with Which Origen Prepares Gregory and Athenodorus for Philosophy. The Intellect of Each is Exercised First in Logic, and the Mere Attention to Words is Contemned.

Argument VIII.--Then in Due Succession He Instructs Them in Physics, Geometry, and Astronomy.

Argument IX.--But He Imbues Their Minds, Above All, with Ethical Science; And He Does Not Confine Himself to Discoursing on the Virtues in Word, But He Rather Confirms His Teaching by His Acts.

Argument X.--Hence the Mere Word-Sages are Confuted, Who Say and Yet Act Not.

Argument XI.--Origen is the First and the Only One that Exhorts Gregory to Add to His Acquirements the Study of Philosophy, and Offers Him in a Certain Manner an Example in Himself. Of Justice, Prudence, Temperance, and Fortitude. The Maxim, Know Thyself.

Argument XII.--Gregory Disallows Any Attainment of the Virtues on His Part. Piety is Both the Beginning and the End, and Thus It is the Parent of All the Virtues.

Argument XIII.--The Method Which Origen Used in His Theological and Metaphysical Instructions. He Commends the Study of All Writers, the Atheistic Alone Excepted. The Marvellous Power of Persuasion in Speech. The Facility of the Mind in Giving Its Assent.

Argument XIV.--Whence the Contentions of Philosophers Have Sprung. Against Those Who Catch at Everything that Meets Them, and Give It Credence, and Cling to It. Origen Was in the Habit of Carefully Reading and Explaining the Books of the Heathen to His Disciples.

Argument XV.--The Case of Divine Matters. Only God and His Prophets are to Be Heard in These. The Prophets and Their Auditors are Acted on by the Same Afflatus. Origen's Excellence in the Interpretation of Scripture.

Argument XVI.--Gregory Laments His Departure Under a Threefold Comparison; Likening It to Adam's Departure Out of Paradise. To the Prodigal Son's Abandonment of His Father's House, and to the Deportation of the Jews into Babylon.

Argument XVII.--Gregory Consoles Himself.

Argument XVIII.-- Peroration, and Apology for the Oration.

Argument XIX.--Apostrophe to Origen, and Therewith the Leave-Taking, and the Urgent Utterance of Prayer.

Elucidations.




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The Oration and Panegyric Addressed to Origen
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