Gregory of Nazianzus, Basil of Caesarea and John Chrysostom (Cambridge, University Library, MS Nn.1.23)

...the pre-feast. But today
we celebrate the Resurrection original: "ἀνάστασιν" (anastasin), meaning a rising up or standing again. itself;
it is no longer merely
expected, but has already
come to pass, and it
gathers the whole world
to itself. Let one person
or another bring forth
and bear a festive gift
for the season, whether
small or great, from among
physical things or things
dear to the soul—whatever
each person's power allows.
For as to its true worth,
scarcely could even the
first intellectual original: "νοεροὶ" (noeroi). Gregory refers to the angels as "noetic" or "intellectual" beings who perceive God directly without physical senses.
and pure choirs—the
witnesses and observers
of the glory above—reach
the fullness of the praise
that is due to it.
But we shall offer
a discourse original: "λόγον" (logon). Gregory plays on the double meaning of "Logos" as both a spoken sermon and the Divine Word (Christ).
as we are able, the
most beautiful and
precious thing; especially
since we are praising the
Word, we who are ourselves
of a rational nature. original: "φύσεως" (physeōs). Gregory emphasizes that because humans possess reason (logos), we are uniquely suited to praise the Word (Logos).
I shall begin

from this point. For
I cannot bear to dwell
any longer on the mythical
stories concerning the
great sacrifice and the
great day, and so make
my beginning in that way.
And for me, purify your
law, your hearing, and
your mind, all you who
delight in such things;
since our discourse is
about God and theology, original: "θεολογίας" (theologias). In this context, theology refers specifically to the study of the nature of God's internal life.
so that you may depart
having truly feasted on
things that are never
exhausted. God always
was, and is, and
shall be—or rather,
He always is. For "was"
and "shall be" are
divisions of our
time and of a nature
that is in flux.
But He is "He Who Is"
always; and this is how
He names Himself
when speaking to
Moses on the mountain;
for He contains
the whole of Being
within Himself. Gregory refers to Exodus 3:14, where God reveals His name to Moses as "I Am Who I Am." He argues that God exists outside the "flux" of past and future.

Vocabulary: Resurrection, we celebrate, theology, Moses, discourse/word, nature