{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/102/1020825.htm","path":"chr/ecf/102/1020825.htm","source_url":"https://sacred-texts.com/chr/ecf/102/1020825.htm","text":"Chapter 7.\u2014Examples of True Eloquence Drawn from the Epistles of Paul and the Prophecies of Amos.\n11. For who would not see what the apostle meant to say, and how wisely he has said it, in the following passage: \u201cWe glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us\u201d? 1940 Now were any man unlearnedly learned (if I may use the expression) to contend that the apostle had here followed the rules of rhetoric, would not every Christian, learned or unlearned, laugh p. 578 at him? And yet here we find the figure which is called in Greek \u03ba\u03bb\u03af\u03bc\u03b1\u03b6 (climax,) and by some in Latin gradatio, for they do not care to call it scala (a ladder), when the words and ideas have a connection of dependency the one upon the other, as we see here that patience arises out of tribulation, experience out of patience, and hope out of experience. nother ornament, too, is found here; for after certain statements finished in a single tone of voice, which we call clauses and sections (membra et c\u00e6sa), but the Greeks \u03ba\u1ff6\u03bb\u03b1 and \u03ba\u03cc\u03bc\u03bc\u03b1\u03c4\u03b1, 1941 there follows a rounded sentence (ambitus sive circuitus) which the Greeks call \u03c0\u03b5\u03c1\u03af\u03bf\u03b4\u03bf\u03c2, 1942 the clauses of which are suspended on the voice of the speaker till the whole is completed by the last clause. For of the statements which precede the period, this is the first clause, \u201cknowing that tribulation worketh patience;\u201d the second, \u201cand patience, experience;\u201d the third, \u201cand experience, hope.\u201d Then the period which is subjoined is completed in three clauses, of which the first is, \u201cand hope maketh not ashamed;\u201d the second, \u201cbecause the love of God is shed abroad in our hearts;\u201d the third, \u201cby the Holy Ghost which is given unto us.\u201d But these and other matters of the same kind are taught in the art of elocution. As then I do not affirm that the apostle was guided by the rules of eloquence, so I do not deny that his wisdom naturally produced, and was accompanied by, eloquence.\n12. In the Second Epistle to the Corinthians, again, he refutes certain false apostles who had gone out from the Jews, and had been trying to injure his character; and being compelled to speak of himself, though he ascribes this as folly to himself, how wisely and how eloquently he speaks! But wisdom is his guide, eloquence his attendant; he follows the first, the second follows him, and yet he does not spurn it when it comes after him. \u201cI say again,\u201d he says, \u201cLet no man think me a fool: if otherwise, yet as a fool receive me, that I may boast myself a little. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak. Howbeit, whereinsoever any is bold (I speak foolishly), I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool), I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern my infirmities.\u201d 1943 The thoughtful and attentive perceive how much wisdom there is in these words. And even a man sound asleep must notice what a stream of eloquence flows through them.\n13. Further still, the educated man observes that those sections which the Greeks call \u03ba\u03cc\u03bc\u03bc\u03b1\u03c4\u03b1, and the clauses and periods of which I spoke a short time ago, being intermingled in the most beautiful variety, make up the whole form and features (so to speak) of that diction by which even the unlearned are delighted and affected. For, from the place where I commenced to quote, the passage consists of periods: the first the smallest possible, consisting of two members; for a period cannot have less than two members, though it may have more: \u201cI say again, let no man think me a fool.\u201d The next has three members: \u201cif otherwise, yet as a fool receive me, that I may boast myself a little.\u201d The third has four members: \u201cThat which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.\u201d The fourth has two: \u201cSeeing that many glory after the flesh, I will glory also.\u201d And the fifth has two: \u201cFor ye suffer fools gladly, seeing ye yourselves are wise.\u201d The sixth again has two members: \u201cfor ye suffer, if a man bring you into bondage.\u201d Then follow three sections (c\u00e6sa): \u201cif a man devour you, if a man take of you, if a man exalt himself.\u201d Next three clauses (membra): if p. 579 \u201ca man smite you on the face. I speak as concerning reproach, as though we had been weak.\u201d Then is subjoined a period of three members: \u201cHowbeit, whereinsoever any is bold (I speak foolishly), I am bold also.\u201d After this, certain separate sections being put in the interrogatory form, separate sections are also given as answers, three to three: \u201cAre they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.\u201d But a fourth section being put likewise in the interrogatory form, the answer is given not in another section (c\u00e6sum) but in a clause (membrum): 1944 \u201cAre they the ministers of Christ? (I speak as a fool.) I am more.\u201d Then the next four sections are given continuously, the interrogatory form being most elegantly suppressed: \u201cin labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft.\u201d Next is interposed a short period; for, by a suspension of the voice, \u201cof the Jews five times\u201d is to be marked off as constituting one member, to which is joined the second, \u201creceived I forty stripes save one.\u201d Then he returns to sections, and three are set down: \u201cThrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck.\u201d Next comes a clause: \u201ca night and a day I have been in the deep.\u201d Next fourteen sections burst forth with a vehemence which is most appropriate: \u201cIn journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.\u201d After this comes in a period of three members: \u201cBesides those things which are without, that which cometh upon me daily, the care of all the churches.\u201d And to this he adds two clauses in a tone of inquiry: \u201cWho is weak, and I am not weak? who is offended, and I burn not?\u201d In fine, this whole passage, as if panting for breath, winds up with a period of two members: \u201cIf I must needs glory, I will glory of the things which concern mine infirmities.\u201d And I cannot sufficiently express how beautiful and delightful it is when after this outburst he rests himself, and gives the hearer rest, by interposing a slight narrative. For he goes on to say: \u201cThe God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.\u201d And then he tells, very briefly the danger he had been in, and the way he escaped it.\n14. It would be tedious to pursue the matter further, or to point out the same facts in regard to other passages of Holy Scripture. Suppose I had taken the further trouble, at least in regard to the passages I have quoted from the apostle\u2019s writings, to point out figures of speech which are taught in the art of rhetoric? Is it not more likely that serious men would think I had gone too far, than that any of the studious would think I had done enough? All these things when taught by masters are reckoned of great value; great prices are paid for them, and the vendors puff them magniloquently. And I fear lest I too should smack of that puffery while thus descanting on matters of this kind. It was necessary, however, to reply to the ill-taught men who think our authors contemptible; not because they do not possess, but because they do not display, the eloquence which these men value so highly.\n15. But perhaps some one is thinking that I have selected the Apostle Paul because he is our great orator. For when he says, \u201cThough I be rude in speech, yet not in knowledge,\u201d 1945 he seems to speak as if granting so much to his detractors, not as confessing that he recognized its truth. If he had said, \u201cI am indeed rude in speech, but not in knowledge,\u201d we could not in any way have put another meaning upon it. He did not hesitate plainly to assert his knowledge, because without it he could not have been the teacher of the Gentiles. And certainly if we bring forward anything of his as a model of eloquence, we take it from those epistles which even his very detractors, who thought his bodily presence weak and his speech contemptible, confessed to be weighty and powerful. 1946\nI see, then, that I must say something about the eloquence of the prophets also, where many things are concealed under a metaphorical style, which the more completely they seem buried under figures of speech, give the greater pleasure when brought to light. In this place, however, it is my duty to select a passage of such a kind that I shall not be compelled to explain the matter, but only to commend the style. And I shall do so, quoting principally from the book of that prophet who says that he was a shepherd or herdsman, and was called by God from that occupation, and sent to prophesy to the people of God. 1947 I shall not, however, follow the Septuagint translators, who, being themselves under the guidance of the Holy Spirit in their p. 580 translation, seem to have altered some passages with the view of directing the reader\u2019s attention more particularly to the investigation of the spiritual sense; (and hence some passages are more obscure, because more figurative, in their translation;) but I shall follow the translation made from the Hebrew into Latin by the presbyter Jerome, a man thoroughly acquainted with both tongues.\n16. When, then, this rustic, or quondam rustic prophet, was denouncing the godless, the proud, the luxurious, and therefore the most neglectful of brotherly love, he called aloud, saying: \u201cWoe to you who are at ease in Zion, and trust in the mountain of Samaria, who are heads and chiefs of the people, entering with pomp into the house of Israel! Pass ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines, and to all the best kingdoms of these: is their border greater than your border? Ye that are set apart for the day of evil, and that come near to the seat of oppression; that lie upon beds of ivory, and stretch yourselves upon couches that eat the lamb of the flock, and the calves out of the midst of the herd; that chant to the sound of the viol. They thought that they had instruments of music like David; drinking wine in bowls, and anointing themselves with the costliest ointment: and they were not grieved for the affliction of Joseph.\u201d 1948 Suppose those men who, assuming to be themselves learned and eloquent, despise our prophets as untaught and unskillful of speech, had been obliged to deliver a message like this, and to men such as these, would they have chosen to express themselves in any respect differently\u2014those of them, at least, who would have shrunk from raving like madmen?\n17. For what is there that sober ears could wish changed in this speech? In the first place, the invective itself; with what vehemence it throws itself upon the drowsy senses to startle them into wakefulness: \u201cWoe to you who are at ease in Zion, and trust in the mountains of Samaria, who are heads and chiefs of the people, entering with pomp into the house of Israel!\u201d Next, that he may use the favors of God, who has bestowed upon them ample territory, to show their ingratitude in trusting to the mountain of Samaria, where idols were worshipped: \u201cPass ye unto Calneh,\u201d he says, \u201cand see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines, and to all the best kingdoms of these: is their border greater than your border?\u201d At the same time also that these things are spoken of, the style is adorned with names of places as with lamps, such as \u201cZion,\u201d \u201cSamaria,\u201d \u201cCalneh,\u201d \u201cHamath the great,\u201d and \u201cGath of the Philistines.\u201d Then the words joined to these places are most appropriately varied: \u201cye are at ease,\u201d \u201cye trust,\u201d \u201cpass on,\u201d \u201cgo,\u201d \u201cdescend.\u201d\n18. And then the future captivity under an oppressive king is announced as approaching, when it is added: \u201cYe that are set apart for the day of evil, and come near to the seat of oppression.\u201d Then are subjoined the evils of luxury: \u201cye that lie upon beds of ivory, and stretch yourselves upon couches; that eat the lamb from the flock, and the calves out of the midst of the herd.\u201d These six clauses form three periods of two members each. For he does not say: Ye who are set apart for the day of evil, who come near to the seat of oppression, who sleep upon beds of ivory, who stretch yourselves upon couches, who eat the lamb from the flock, and calves out of the herd. If he had so expressed it, this would have had its beauty: six separate clauses running on, the same pronoun being repeated each time, and each clause finished by a single effort of the speaker\u2019s voice. But it is more beautiful as it is, the clauses being joined in pairs under the same pronoun, and forming three sentences, one referring to the prophecy of the captivity: \u201cYe that are set apart for the day of evil, and come near the seat of oppression;\u201d the second to lasciviousness: \u201cye that lie upon beds of ivory, and stretch yourselves upon couches;\u201d the third to gluttony: \u201cwho eat the lamb from the flock, and the calves out of the midst of the herd.\u201d So that it is at the discretion of the speaker whether he finish each clause separately and make six altogether, or whether he suspend his voice at the first, the third, and the fifth, and by joining the second to the first, the fourth to the third, and the sixth to the fifth, make three most elegant periods of two members each: one describing the imminent catastrophe; another, the lascivious couch; and the third, the luxurious table.\n19. Next he reproaches them with their luxury in seeking pleasure for the sense of hearing. And here, when he had said, \u201cYe who chant to the sound of the viol,\u201d seeing that wise men may practise music wisely, he, with wonderful skill of speech, checks the flow of his invective, and not now speaking to, but of, these men, and to show us that we must distinguish the music of the wise from the p. 581 music of the voluptuary, he does not say, \u201cYe who chant to the sound of the viol, and think that ye have instruments of music like David;\u201d but he first addresses to themselves what it is right the voluptuaries should hear, \u201cYe who chant to the sound of the viol;\u201d and then, turning to others, he intimates that these men have not even skill in their art: \u201cthey thought that they had instruments of music like David; drinking wine in bowls, and anointing themselves with the costliest ointment.\u201d These three clauses are best pronounced when the voice is suspended on the first two members of the period, and comes to a pause on the third.\n20. But now as to the sentence which follows all these: \u201cand they were not grieved for the affliction of Joseph.\u201d Whether this be pronounced continuously as one clause, or whether with more elegance we hold the words, \u201cand they were not grieved,\u201d suspended on the voice, and then add, \u201cfor the affliction of Joseph,\u201d so as to make a period of two members; in any case, it is a touch of marvelous beauty not to say, \u201cand they were not grieved for the affliction of their brother;\u201d but to put Joseph for brother, so as to indicate brothers in general by the proper name of him who stands out illustrious from among his brethren, both in regard to the injuries he suffered and the good return he made. And, indeed, I do not know whether this figure of speech, by which Joseph is put for brothers in general, is one of those laid down in that art which I learnt and used to teach. But how beautiful it is, and how it comes home to the intelligent reader, it is useless to tell any one who does not himself feel it.\n21. And a number of other points bearing on the laws of eloquence could be found in this passage which I have chosen as an example. But an intelligent reader will not be so much instructed by carefully analysing it as kindled by reciting it with spirit. Nor was it composed by man\u2019s art and care, but it flowed forth in wisdom and eloquence from the Divine mind; wisdom not aiming at eloquence, yet eloquence not shrinking from wisdom. For if, as certain very eloquent and acute men have perceived and said, the rules which are laid down in the art of oratory could not have been observed, and noted, and reduced to system, if they had not first had their birth in the genius of orators, is it wonderful that they should be found in the messengers of Him who is the author of all genius? Therefore let us acknowledge that the canonical writers are not only wise but eloquent also, with an eloquence suited to a character and position like theirs.\nCf. Cicero, Orator. 62: \u201cQu\u00e6 nescio cur, cum Gr\u00e6ci \u03ba\u1f41\u03bc\u03bc\u03b1\u03c4\u03b1 et \u03ba\u1ff6\u03bb\u03b1 nominent, nos non recte incisa et membra dicamus.\u201d\n578:1942\nCf. Cicero, de Claris Oratoribus, 44: \u201cComprehensio et ambitus ille verborum (si sic periodum appellari placet).\u201d\n578:1943 579:1944\nThe only apparent difference between membrum and c\u00e6sum is, that the former is the longer of the two. It is impossible to express the difference in English.\n579:1945 579:1946 579:1947 580:1948\nAmos 6.1-6. The version given above, which is a literal translation of Jerome\u2019s Latin, as quoted by Augustin, differs slightly from the English authorized version.","title":"Nicene and Post-Nicene Fathers, Vol. II: On Christian Doc...","type":"page"}