Below is my translation of Psellos’s passage explaining part of our enigmatic passage from Gregory. The Greek text is found in Paul Gautier’s edition of Psellos’s Theologica, volume 1, opusculum 60. It can be found in the TLG, and I’ve also consulted the printed text. To my knowledge this passage has not been translated into English, though I’m not a Psellos scholar so I could easily be missing it. I’ve been free when necessary with my translation, and suggestions are certainly welcome.
The text is rather interesting, even if I don’t quite follow all of it (particularly the bit about Pythagoras). Psellos argues that prophecy etymologically refers to telling the future, perhaps on the basis of the prefix προ and the verb φημί, which does indeed make sense. But he argues that in Scripture, prophecy refers only to those who foretell Christ’s coming. He takes a rather broad understanding of “foretelling Christ’s coming” though, so that even Pythagoras, the great Greek philosopher, becomes a herald of Christ’s coming.
The third paragraph here deals primarily with New Testament prophets, that is prophets after Christ. Since they can no longer foretell Christ’s coming (it already happened!) Psellos has a difficulty with his prior definition. But he argues that a person who receives the gift of prophecy after Christ and foretells the future may be called a prophet too, just like the men of old (Pythagoras included…). Indeed, his analogy for the coming of the Spirit after Christ is not from the Old Testament, but rather from Athens. The Spirit comes and sets up residence in our minds, just like he did in the Acropolis.
I’ve a rough translation made of the rest, and will post it across one or two more posts.
From Gregory of Nazianzus’s Oration on Pentecost, on the “And there is a type of gift…”
You all have asked me, what is this ‘type of gift,’ and how it is that some gifts require others to “distinguish the better,” as the great apostle says, while others are sufficient in themselves and do not require others to complete them. Following this we may examine the saying, “the spirits of the prophets are subject to the prophets,” (1 Cor 14:26-29) what exactly a message of prophecy is, and the exact meaning Divine Scripture gives to prophets, and finally how others have improperly received this title.
Let us first attend to the last difficulty. Prophecy consists entirely of foreseeing the future, which the etymology of the word reveals. Thence anyone so inspired, whether by a night-prophecy while asleep, or reading from hands (which the wise ones of old have called palmistry), or through auspices, or some other manner may tell the future, and thus be called a prophet. But Divine Scripture, though often in quite varied ways, reserves this word for those who announced the coming of the Lord in the flesh. Pythagoras has done the same, for he adapted the name of wisdom, predicated on the various branches of knowledge, for the first philosophy.
Thus this wise man, who understand the principles of the branches of knowledge which proceeded from the mind, in this way became a prophet and herald of Christ’s coming in the flesh. Just as this one may be properly called a prophet, so too may one who comes after Christ be called a prophet if he is given the gift of prophecy and foretells the future. It was not only until the coming of Christ, after all, that the Divine Spirit worked upon pure souls. Rather, when Christ had ascended to heaven, another Paraclete came, and established himself in our mind just like he had in the Acropolis, and made his activity known to us. This was especially the case in the time of Paul: as they were striving continually for knowledge about the better path, they would foretell the future, as ones moved in their souls by God, and they were thus called prophets. But come now, as we’ve solved this difficulty, let us “briefly philosophize”  about the spiritual gifts.
 A quotation from the beginning of Gregory’s oration 41, where he exhorts us “philosophize briefly, that we may celebrate the feast spiritually.”
οϛʹ. Ἐκ τοῦ τῆς Πεντηκοστῆς λόγου, εἰς τὸ ‘ἔστι διαφορὰ χαρισμάτων’
Ἠρωτήκατε τίς ἡ τῶν ‘χαρισμάτων διαφορά’, καὶ πῶς τὰ μὲν ἑτέρων ‘δεῖται πρὸς διάκρισιν τοῦ βελτίονος’ κατὰ τὸν μέγαν ἀπόστολον, τὰ δὲ ἐντελῆ τυγχάνει καὶ ἀπροσδεᾶ καὶ καθ’ ἑαυτὰ ἰσχύοντα· ᾧ δὴ ἀκόλουθόν ἐστι γνῶναι ἡμᾶς ὅπως τὰ τῶν ‘προφητῶν πνεύματα προφήταις ὑποτάσ- σεται’, τίς τε ὁ τῆς προφητείας λόγος, καὶ τίνας μὲν κυρίως προφήτας ὀνομάζει ἡ θεία γραφή, τίνες δὲ καταχρηστικῶς τούτου τοῦ ὀνόματος τετυχήκασι.
Δεῖ οὖν τῷ ὑστέρῳ τῶν ἀπορηθέντων τὴν λύσιν πρῶτον ἐπενεγκεῖν. ὅτι μὲν γὰρ πᾶσα τοῦ μέλλοντος πρόρρησις προφητεία ἐστίν, αὐτό, φασί, τὸ ὄνομα δηλοῖ. ὁπόθεν γοῦν τις ὁρμώμενος, ἢ τῆς καθ’ ὕπνον μαντικῆς ἢ τῆς ἀπὸ τῶν χειρῶν διαγνώσεως, ἣν δὴ χειροσκοπικὴν οἱ πάλαι σοφοὶ ὠνομάκασιν, ἢ δι’ ὧν ὄρνις ἐγείρεται καὶ κλάζει ἢ ἄλλο τι δρᾷ, προλέγοι τὰ μέλλοντα, προφήτης οὗτός ἐστιν. ἀλλ’ ἡ θεία γραφή, τὸ ὄνομα τοῦτο εἰ πολλὰ διεσπαρμένον καὶ διῃρημένον συναγαγοῦσα πρὸς ἑαυτό, τοῖς τὴν ἐπιδημίαν τοῦ κυρίου προκαταγγείλασιν, ἣν διὰ σαρκὸς ἐνεδείξατο, φέρουσα ἐδωρήσατο. ὥσπερ δὴ καὶ Πυθαγόρας πεποίηκε· κἀκεῖνος γὰρ τὴν τῆς σοφίας προσηγορίαν, πολλῶν κατηγορουμένην ἐπιστημῶν, τῇ πρώτῃ φιλοσοφίᾳ προσήρμοσεν.
ὥσπερ οὖν σοφὸς ὁ τὰς τῶν ἐπιστημῶν ἀρχὰς ἐπιστάμενος, αἳ δὴ ἀπὸ νοῦ τὸ προϊέναι εἰλήχασιν, οὕτω δὴ καὶ προφήτης ὁ τῆς τοῦ Χριστοῦ διὰ σαρκὸς παρουσίας κῆρυξ γενόμενος. ἀλλ’ οὗτος ἂν κυρίως μὲν προφήτης καλοῖτο, κληθείη δ’ ἂν καὶ ἄλλος τις, μετὰ Χριστὸν χαρίσματος ἠξιωμένος προφητικοῦ καὶ προλέγων τὰ μέλλοντα· οὐ γὰρ μέχρι τῆς τοῦ κυρίου ἐπιδημίας τὸ θεῖον πνεῦμα ἐπὶ τῶν καθαρῶν ἐνήργει ψυχῶν, ἀλλ’ ἐπειδὴ κἀκεῖνος πρὸς οὐρανοὺς ἀναβέβηκεν, ὁ παράκλητος αὖθις ἐπεφοίτα καί, ἐνιδρυμένος τῷ νῷ ὥσπερ ἐν ἀκροπόλει, φανερὰς αὐτοῦ τὰς ἐνεργείας ἐποίει. πλεῖστοι γοῦν ἐπὶ τῶν τοῦ Παύλου χρόνων, ἀθρόως τὴν γνώμην πρὸς τὸ κρεῖττον μεταποιούμενοι, προὔλεγόν τε τὰ μέλλοντα, θεοληπτούμενοι ἀφανῶς, κἀντεῦθεν προφῆται κατωνομάζοντο. ἀλλ’ ἐπειδὴ τοῦτο διαπορήσαντες διηρθρώκαμεν, φέρε δὴ καὶ περὶ τῶν χαρισμάτων ‘βραχέα φιλοσοφήσωμεν’.