St.-Gregory-NazianzenJesus Who chose the fishermen, Himself also uses a net, and moves from place to place.

Why?  Not only that He may gain more of those who love God by His visitation; but also, as it seems to me, that He may hallow more places.

To the Jews He becomes as a Jew that He may gain the Jews; to them that are under the Law as under the Law, that He may redeem them that are under the Law; to the weak as weak, that He may save the weak.

He is made all things to all men that He may gain all.  Why do I say, All things to all men?  For even that which Paul could not endure to say of himself I find that the Saviour suffered.

[…] Not only does He take to Himself all monstrous and vile names, but even that which is most monstrous of all, even very sin and very curse; not that He is such, but He is called so.

For how can He be sin, Who sets us free from sin; and how can He be a curse, Who redeems us from the curse of the Law?

It is so that He may carry His display of humility even to this extent, and form us to that humility which is the producer of exaltation.

As I said then, He is made a Fisherman; He condescends to all; He casts the net; He endures all things, that He may draw up the fish from the depths, that is, Man who is swimming in the unsettled and bitter waves of life.

Therefore now also, when He had finished these sayings He departed from Galilee and came into the coasts of Judea beyond Jordan; He dwells well in Galilee, in order that the people which sat in darkness may see great Light.

He moves to Judea in order that He may persuade people to rise up from the Letter and to follow the Spirit.

He teaches, now on a mountain; now He discourses on a plain; now He passes over into a ship; now He rebukes the surges.

And perhaps He goes to sleep, in order that He may bless sleep also; perhaps He is tired that He may hallow weariness also; perhaps He weeps that He may make tears blessed.

He moves from place to place, Who is not contained in any place; the timeless, the bodiless, the uncircumscript, the same Who was and is; Who was both above time, and came under time, and was invisible and is seen.

Gregory Nazianzen (c.330-390): Oration 37, 1-2 (On the Words of the Gospel “When Jesus Had Finished These Sayings…”—S. Matt. 19:1).

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