Parva Naturalia and Ambigua

...to such an extent, through the transformation toward better things and the laying aside of worse ones, as to direct the ruling part of the soul original: "τὸ τῆς ψυχῆς ἡγεμονικὸν" (to hegemonikon) — a Stoic term adopted by Christian writers to describe the faculty of the soul that possesses reason and the power of will.. This is done so that this beast-like law, which looks only downward, might not prevail over and dominate the divine image A reference to Genesis 1:26; Gregory argues that the goal of the Christian life is to ensure the "image of God" in man is not smothered by animalistic impulses., but rather that the law of the better portion—to which ruling belongs by nature—might lead. The body should follow, being cared for and trained as a student, so that the better part is not diminished by the worse in any way. For in each of us, the better should surpass the worse as much as the soul surpasses the body; and again, as much as reason surpasses the soul, and the mind surpasses reason.

For we have need of this mind, so that the part by which we approach God may be pure and spotless, having nothing at all of the lower matter and its density. Since there are many passions within us, tossing us about in different ways at different times—the soul always stretching toward the divine while the body drags us down toward the earth—some parts seek a transformation toward better things, while others pull us down toward the worse. Each of these parts within us requires its own particular care and treatment, and each must be regulated differently: one toward gentleness and moderation, another toward heat and activity.

To one, we must give more encouragement and hope for things to come; to another, we must restrain the slower impulse of their drive, as if using a bridle with a rational nudge.

Indeed, it is for this reason that the same teacher does not instruct or regulate everyone with the same words or the same approaches. Just as the same food is not suitable for everyone, nor is the same medicine appropriate for all bodies, so too must we treat people differently. One must consider the particularity of their diseases, the temperament of their habits, the vigor or weakness of their nature, and their inclination toward better or worse things. For some, we use reasoning; for others, example; for some, the whip; for others, praise; for some, threats; for others, promises; for some, gentleness; for others, severity.

Note that regarding our affairs, the same person does not instruct and regulate everyone with the same words or the same approaches.

For it would not be reasonable if the body differed so much in its form, its composition, and its temperament, while the form of the soul remained simple and uniform. If that were the case, everyone could be led by a single type of instruction and the same word. But just as bodies are disposed in various ways, and we see different treatments for each, so also must we understand souls and their healings. God knows these healings accurately; but the one attempting this science original: "ἐπιστήμην" (epistemen) — Gregory views the priesthood not just as a ritual office, but as a "science" or "art" of spiritual medicine. must act like a physician or a tutor, fitting the word to the particularity of the diseases.