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Poems on Scripture
Popular Patristics Series Volume 46
In recent years the poetry of St Gregory has gained admirers for its verbal artistry, rich theology, and psychological insight. Moreover, the Theologian uses verse to engage in extensive biblical exegesis, a project that can seem absent from his more famous orations and letters.
This volume translates selections from Gregory's biblical verse, much of which is appearing in English for the first time, facing the original Greek. The heart of the collection is a group of poems that distill the central teachings of the four Gospels in order to train beginners in an approach to the sacred text according to the model of Gregory himself: as an encounter with the living Word of God, who speaks directly to the Christian audience. Other poems included here, while not explicitly exegetical, witness to Gregory's personalizing approach to meeting Christ in scripture.
In recent years the poetry of St Gregory has gained admirers for its verbal artistry, rich theology, and psychological insight. Moreover, the Theologian uses verse to engage in extensive biblical exegesis, a project that can seem absent from his more famous orations and letters.
This volume translates selections from Gregory's biblical verse, much of which is appearing in English for the first time, facing the original Greek. The heart of the collection is a group of poems that distill the central teachings of the four Gospels in order to train beginners in an approach to the sacred text according to the model of Gregory himself: as an encounter with the living Word of God, who speaks directly to the Christian audience. Other poems included here, while not explicitly exegetical, witness to Gregory's personalizing approach to meeting Christ in scripture.
160 pages, Paperback
First published November 1, 2012
132 people want to read
About the author
Gregory of Nazianzus
278 books33 followersGregory of Nazianzus (Greek: Γρηγόριος ὁ Ναζιανζηνός Grēgorios ho Nazianzēnos; c. 329–25 January 390), also known as Gregory the Theologian or Gregory Nazianzen, was a 4th-century Archbishop of Constantinople, and theologian. He is widely considered the most accomplished rhetorical stylist of the patristic age. As a classically trained orator and philosopher he infused Hellenism into the early church, establishing the paradigm of Byzantine theologians and church officials.
Gregory made a significant impact on the shape of Trinitarian theology among both Greek- and Latin-speaking theologians, and he is remembered as the "Trinitarian Theologian". Much of his theological work continues to influence modern theologians, especially in regard to the relationship among the three Persons of the Trinity. Along with the brothers Basil the Great and Gregory of Nyssa, he is known as one of the Cappadocian Fathers.
Gregory is a saint in both Eastern and Western Christianity. In the Roman Catholic Church he is numbered among the Doctors of the Church; in the Eastern Orthodox Church and the Eastern Catholic Churches he is revered as one of the Three Holy Hierarchs, along with Basil the Great and John Chrysostom.
He is also one of only three men in the life of the Orthodox Church who have been officially designated "Theologian" by epithet, the other two being St. John the Theologian (the Evangelist), and St. Symeon the New Theologian.
Gregory made a significant impact on the shape of Trinitarian theology among both Greek- and Latin-speaking theologians, and he is remembered as the "Trinitarian Theologian". Much of his theological work continues to influence modern theologians, especially in regard to the relationship among the three Persons of the Trinity. Along with the brothers Basil the Great and Gregory of Nyssa, he is known as one of the Cappadocian Fathers.
Gregory is a saint in both Eastern and Western Christianity. In the Roman Catholic Church he is numbered among the Doctors of the Church; in the Eastern Orthodox Church and the Eastern Catholic Churches he is revered as one of the Three Holy Hierarchs, along with Basil the Great and John Chrysostom.
He is also one of only three men in the life of the Orthodox Church who have been officially designated "Theologian" by epithet, the other two being St. John the Theologian (the Evangelist), and St. Symeon the New Theologian.
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Displaying 1 - 6 of 6 reviews
January 16, 2023
Mitt grekiska ordförråd är nästan obefintligt så jag kan inte uttala mig om hur exakt översättningen är; vad jag kan säga är att den inte har några estetiska värden över huvud taget, vilket är ett problem för didaktiska dikter.
April 8, 2013
A text for scholars but there are other works by Nazianzus which are more interesting reads.
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May 15, 2021"Come now and tend to your servant’s soul with inspired accounts from the book of holiness and purity. For thus you might gaze on your servants of the truth proclaiming true life with a voice as high as heaven. " (35)
So opens this slim study designed to introduce us to the poetry of St. Gregory. Dunkle notes that over 17,000 lines of St. Gregory’s poetry are known to us today, but have not been widely studied in the West since a burst of popularity during the Renaissance. Dunkle focuses on St. Gregory’s poems on Scripture and understanding his personal use and views of Scripture. He includes a selection of other poems – thanksgivings and laments – that together give a broader sense of the man, including themes of sickness and the pains of old age and false friends reminiscent of the Psalms.
"I yearn to stand again and be a herald
of salvation, and to sanctify your people.
You are my strength; I beg you, do not forsake me.
If I ever betrayed you in the storm, may I be tossed about again. "(125)
In St. Gregory’s era, Christian academies were developing that combined the pedagogy and literature of formal Greek education with Christian teaching. For instance, he lists the parables and miracles in each Gospel in verse form, clearly composing mnemonic aids. Although St. Gregory himself characterizes much of his work as “playthings for children”, Dunkle believes that St. Gregory would have spent countless hours on his verse so that it would attain to the high aesthetic qualities of the classic Greek texts in use.
"And let not the talent, which God has given me –
that richer grace of meter for others – I pray,
remain without profit in our hands,
but as a mina of my native speech let it be a gift fairly measured out.
Rather grant that I night create a work, and receive glory in exchange.
May I not pay a harsh penalty, and be put to shame." (75)
St. Gregory often places himself within the bible stories he writes on, such as the long poem “Against Anger.” It is enlightening that such an erudite thinker shows us how completely appropriate it is to make an intimate personal connection with the Scriptures.
It’s understandable, but unfortunate, that Dunkle chose to emphasize fidelity to literal Greek words and meaning. He acknowledges that something of St. Gregory’s word craft is lost in his English translation. Fortunately, he includes the original Greek text on the facing page, so that those familiar with (or learning) the Greek language can enjoy the original.
So opens this slim study designed to introduce us to the poetry of St. Gregory. Dunkle notes that over 17,000 lines of St. Gregory’s poetry are known to us today, but have not been widely studied in the West since a burst of popularity during the Renaissance. Dunkle focuses on St. Gregory’s poems on Scripture and understanding his personal use and views of Scripture. He includes a selection of other poems – thanksgivings and laments – that together give a broader sense of the man, including themes of sickness and the pains of old age and false friends reminiscent of the Psalms.
"I yearn to stand again and be a herald
of salvation, and to sanctify your people.
You are my strength; I beg you, do not forsake me.
If I ever betrayed you in the storm, may I be tossed about again. "(125)
In St. Gregory’s era, Christian academies were developing that combined the pedagogy and literature of formal Greek education with Christian teaching. For instance, he lists the parables and miracles in each Gospel in verse form, clearly composing mnemonic aids. Although St. Gregory himself characterizes much of his work as “playthings for children”, Dunkle believes that St. Gregory would have spent countless hours on his verse so that it would attain to the high aesthetic qualities of the classic Greek texts in use.
"And let not the talent, which God has given me –
that richer grace of meter for others – I pray,
remain without profit in our hands,
but as a mina of my native speech let it be a gift fairly measured out.
Rather grant that I night create a work, and receive glory in exchange.
May I not pay a harsh penalty, and be put to shame." (75)
St. Gregory often places himself within the bible stories he writes on, such as the long poem “Against Anger.” It is enlightening that such an erudite thinker shows us how completely appropriate it is to make an intimate personal connection with the Scriptures.
It’s understandable, but unfortunate, that Dunkle chose to emphasize fidelity to literal Greek words and meaning. He acknowledges that something of St. Gregory’s word craft is lost in his English translation. Fortunately, he includes the original Greek text on the facing page, so that those familiar with (or learning) the Greek language can enjoy the original.
October 8, 2018
Come now and tend to your servant’s soul with inspired accounts from the book of holiness and purity. For thus you might gaze on your servants of the truth proclaiming true life with a voice as high as heaven. (35)
So opens this slim study designed to introduce us to the poetry of St. Gregory. Dunkle notes that over 17,000 lines of St. Gregory’s poetry are known to us today, but have not been widely studied in the West since a burst of popularity during the Renaissance. Dunkle focuses on St. Gregory’s poems on Scripture and understanding his personal use and views of Scripture. He includes a selection of other poems – thanksgivings and laments – that together give a broader sense of the man, including themes of sickness and the pains of old age and false friends reminiscent of the Psalms.
I yearn to stand again and be a herald of salvation, and to sanctify your people. You are my strength; I beg you, do not forsake me. If I ever betrayed you in the storm, may I be tossed about again. (125)
In St. Gregory’s era, Christian academies were developing that combined the pedagogy and literature of formal Greek education with Christian teaching. For instance, he lists the parables and miracles in each Gospel in verse form, clearly composing mnemonic aids. Although St. Gregory himself characterizes much of his work as “playthings for children”, Dunkle believes that St. Gregory would have spent countless hours on his verse so that it would attain to the high aesthetic qualities of the classic Greek texts in use.
And let not the talent, which God has given me –
that richer grace of meter for others – I pray,
remain without profit in our hands,
but as a mina of my native speech let it be a gift fairly measured out.
Rather grant that I night create a work, and receive glory in exchange.
May I not pay a harsh penalty, and be put to shame. (75)
St. Gregory often places himself within the bible stories he writes on, such as the long poem “Against Anger.” It is enlightening that such an erudite thinker shows us how completely appropriate it is to make an intimate personal connection with the Scriptures.
It’s understandable, but unfortunate, that Dunkle chose to emphasize fidelity to literal Greek words and meaning. He acknowledges that something of St. Gregory’s word craft is lost in his English translation. Fortunately, he includes the original Greek text on the facing page, so that those familiar with (or learning) the Greek language can enjoy the original.
So opens this slim study designed to introduce us to the poetry of St. Gregory. Dunkle notes that over 17,000 lines of St. Gregory’s poetry are known to us today, but have not been widely studied in the West since a burst of popularity during the Renaissance. Dunkle focuses on St. Gregory’s poems on Scripture and understanding his personal use and views of Scripture. He includes a selection of other poems – thanksgivings and laments – that together give a broader sense of the man, including themes of sickness and the pains of old age and false friends reminiscent of the Psalms.
I yearn to stand again and be a herald of salvation, and to sanctify your people. You are my strength; I beg you, do not forsake me. If I ever betrayed you in the storm, may I be tossed about again. (125)
In St. Gregory’s era, Christian academies were developing that combined the pedagogy and literature of formal Greek education with Christian teaching. For instance, he lists the parables and miracles in each Gospel in verse form, clearly composing mnemonic aids. Although St. Gregory himself characterizes much of his work as “playthings for children”, Dunkle believes that St. Gregory would have spent countless hours on his verse so that it would attain to the high aesthetic qualities of the classic Greek texts in use.
And let not the talent, which God has given me –
that richer grace of meter for others – I pray,
remain without profit in our hands,
but as a mina of my native speech let it be a gift fairly measured out.
Rather grant that I night create a work, and receive glory in exchange.
May I not pay a harsh penalty, and be put to shame. (75)
St. Gregory often places himself within the bible stories he writes on, such as the long poem “Against Anger.” It is enlightening that such an erudite thinker shows us how completely appropriate it is to make an intimate personal connection with the Scriptures.
It’s understandable, but unfortunate, that Dunkle chose to emphasize fidelity to literal Greek words and meaning. He acknowledges that something of St. Gregory’s word craft is lost in his English translation. Fortunately, he includes the original Greek text on the facing page, so that those familiar with (or learning) the Greek language can enjoy the original.
September 17, 2013
This is relatively new offering from the good people at St. Vladimir Press's Popular Patristics series. This volume includes some of the lesser known poems of St. Gregory of Nazianzus ranging from very simple (and dry) Scriptural memory verses to rather more personal reactions to Scripture. I admit that I laboured with the former, as I think even the most avid readers of St. Gregory would. The later poems include some imaginative personalization of Scripture which I think I'll keep coming back to as useful for meditation. So, a bit of a mixed bag.
March 29, 2015
Excellent poetry and prayers, which are poetry.
Displaying 1 - 6 of 6 reviews