ο. AG OT PENS Logica, seas

Divisien

Section

Cambridge Patristic Certs. GENERAL Epiror:—A. J. MASON, D.D.

LADY MARGARET’S READER IN DIVINITY AND FELLOW OF JESUS COLLEGE, CAMBRIDGE.

Leipsig: F. A. BROCKHAUS. few Work: THE MACMILLAN COMPANY. Bombayv: E. SEYMOUR HALE.

EDITED

LADY MARGARET’S READER IN DIVINITY AND FELLOW OF JESUS COLLEGE, CAMBRIDGE.

1899 [Au Rights reserved.|

ΓΩ ΑΟΚ ΝΟΕ,

HE Syndics of the Cambridge University Press

have arranged for the issue of a series of Patristic Texts for Theological Students, of which the present volume is the first instalment. Other volumes are in course of preparation.

The series will include not only complete treatises, but also parts of larger works, which will be treated as complete in themselves, and selections of letters and sermons. The present book may be taken as a sample of the size of the volumes.

The object is to give to Theological Students the same kind of assistance in reading Patristic works, which is so abundantly given to students of the Classical authors. Regard will be had to the needs of those who have not many books of reference at hand.

The main part of the work in each case will consist of the actual Text, based on the best editions, with a collation of Mss. where possible, together with a digest of important various readings, and with explanatory notes. Brief Introductions will deal with the place of the work

vi . PREFATORY NOTE.

in the history of the Christian Church, and give information with regard to the MSS., editions, and literature of the subject. Copious Indices will follow, of Subjects, of Scripture Texts, and of Words.

The Indices to the present volume have been drawn πρ by the Rev. W. J. Foxell, MCA. Minor Canon οἱ Canterbury Cathedral.

ΑΜ. October, 1899.

CONTENTS.

PAGE INTRODUCTION I, The Theological Orations. ; ς: : ix II. The Text fi: 3 ; p: : : x1x ORATION I... : ; : ; : : : , : 1 ORATION II. . : αν. , f: : : : 21 ORATION III. - : : : A 4 2 : : 73 ORATION IV. ς: - : A. : ’ ; 108 ORATION V. . : ‘ : : ; . : : me AS INDICES I. . Subjects. ‘ ‘ ‘ - : : : ο EOL εἰ. Scripture Texts -. : : ; : : : 195

INTRODUCTION,

THE five Orations here presented contain no exact indication of their date, but there can be no doubt that they were delivered during the time when their author was in charge of the Church of Constantinople. Discourses uttered at Nazianzus or Caesarea would have been more likely to be coloured by special allusions than those uttered in the capital, which assume an universal character. The first of the Orations appears to reflect the busy and varied life of a great city, with its theatres and exhibitions, its markets and its social gatherings. At Constantinople Gregory was more directly called upon than elsewhere to preach dogmatic sermons. The very purpose for which he was summoned to that city was to revive the almost extinct cause of Catholicism there. We may well believe that we have in these Orations the supreme effort of Gregory’s public teaching at Constantinople.

Accordingly the date must be in one of the three years 379—381. It was at the end of 378 or early in 379 that Gregory entered Constantinople’, and he quitted it during the General Council of 381.

1 Tillemont ΙΧ note xxiii.

x INTRODUCTION.

It is possible, however, to come a little closer. The twenty-second and twenty-third Orations were certainly delivered at Constantinople about the middle of the year 379. At the end of the latter of those two Orations, Gregory promises to crush the serpent eggs of heresy by “a stiff and solid argument.” There can be little doubt that he regarded his “ Theological Orations” as the fulfilment of this promise. And in Oration XLII, in which Gregory took leave of Constantinople and the Council, he speaks of having already carefully dealt with the Scriptural texts around which the current controversies raged;—a description which would well suit the Theological Orations, especially the fourth. Everything therefore points to the correctness of the conclusion that the Five Orations were delivered—and probably published in writing—in the year 380.

The first four are directed against the Eunomian heresy. Eunomius, whom Ullmann describes as “one of the most interesting heretics of the fourth century,” was a Cappadocian, like Gregory himself?. He had been a disciple of Aetius, the real successor of Arius in the leadership of the heresy. Eunomius, who in 360 became Bishop of Cyzicus near Constantinople, infused an altogether new vigour into the Arian party, though at the cost of its disruption. He took up boldly the assertion of Arius, which prudence had allowed to be forgotten, that the Son of God was so far from being “of one substance” with the Father, that He was not even “of like substance.” The Eunomian party assumed for its rallying cry the word avouotos. The more mode-

1 Gregorius von Nazianz p. 318.

3 Gwatkin Studzes of Arianism p. 241 describes Cappadocia as ‘the most Arian province of the Empire,” and gives a list of well-known Arians who sprang from it.

INTRODUCTION. a

rate Arians, who confessed that our Lord was ὅμοιος to the Father, were thrown into the arms of the Nicene school by the excessive zeal with which the Eunomians pushed their view. Eunomius and his adherents prided themselves on the strictly logical method of their teaching. Nothing was allowed to be taken for granted; nothing accepted on faith. They taught that God, as being absolutely simple, must be perfectly comprehensible to the human intellect. Everything of a mysterious nature disappeared from their system. They were unwilling to use any language about God which conveyed its meaning after a symbolical or metaphorical manner. ‘Their arguments implied that such terms as “generation,” if applicable to Him at all, must be held to connote that all the circumstances of generation, as known to the created world, have their counterpart in the divine life also.

These doctrines they taught with the utmost assiduity. Gregory, in the third Theological Oration, shews! that they used a regular method of instruction, with short text-books for beginners, in which the main arguments were skilfully marshalled in a form which made them easy to remember. The whole atmosphere of Constantinople was full of their disputations, pressed upon all hearers, Christian and not Christian, without reserve. “Every market-place,” Gregory says, “resounds with their words; every dinner-party is spoiled by their ill-bred talkativeness; as for festivals and funerals,—all festivity is banished from the one, the other become cheerful things in comparison with the misfortune of having to listen to their arguments; even the women’s apartments, the natural abode of what is simple and unaffected, are all made wretched, and robbed of the

ΧΙ INTRODUCTION.

flower of their modesty, by haste to speak. Our ‘great mystery’ is in danger of becoming a matter of mincing technical terms?.” _ It was in these circumstances that Gregory intervened. In his first Oration, he reproved the contentiousness which he saw around him, letting his censure fall upon the orthodox as well as upon the Eunomian party. He shewed what preparation was required both in the speaker and in the hearer before religious subjects could be rightly treated of. He laid stress upon the harm done when the sacred language of Christianity was dragged out before the heathen, and subjected to irreverent criticism. He exhorted the disputants to turn their attention to other subjects of controversy. In the second Oration, Gregory shewed that the nature of God is beyond the power of man to understand. We may assuredly know by the study of the world around us that God is, but we cannot find out what He is. We can arrive at negative truths concerning Him, that He is incorporeal and the like, but not at any adequate positive conception. We are compelled to use figurative and anthropomorphic language concerning Him, and it is hard to recognise constantly that such language is only figurative. Idolatry is the result of failure to recognise it. The saints of the Old Testament, privileged as they were,—nay the Apostles themselves,—knew God only in part. Even the works of God transcend our powers of intelligence and of wonder; how much more the God who created them. The third Oration begins with the statement of our belief in a God who is One, but in Three Persons. Gregory shews that such a Sonship as we acknowledge

INTRODUCTION. ΧΙ

in the Godhead is not to be interpreted by the phenomena of carnal generation, and that it implies no priority of existence on the part of the Father. He deals with the various questions of a more or less captious nature raised by the Eunomians, prior to the study of the Scriptural evidence, such as the following:—Did the Father beget the Son by an act of will, or not? Did the Son exist before He was begotten, or not? If the Son is begotten and the Father unbegotten, how can They be said to be of the same nature? If the Father is acknowledged to be greater than the Son, inasmuch as He is the cause of His being, and if it is His very nature to be the cause, how is He not greater by nature than the Son? Gregory then falls back upon the authority of Scripture, and shews that the Godhead of the Son is clearly implied, even where not explicitly Stated, and that the passages which speak of Him in less exalted terms must be interpreted with reference to His assumption of our created nature in the Incarnation. The way of faith is a better way than that of argument.

In his next Oration Gregory deals serzatim with the stock texts which Arians adduced against the Godhead of the Son, applying to them the canon of interpretation which he had laid down in the fourth. He then discusses the names by which God is spoken of in Scripture, and especially those of the Son, both as God and as Man.

The fifth Oration is on the subject of the Holy Spirit; and here Gregory is confronted not only by his Eunomian opponents}, but by many also of those who shrank from the language of extreme Arianism concerning the Son. They were the party known as Mace-

1 This accounts for Jerome’s description of these Orations: ‘ aduersus Eunomium liber unus; de Spiritu Sancto liber unus’ (Script. Eccl. cxvii).

Xiv INTRODUCTION.

donians, from a former Bishop of Constantinople who had espoused their views. These men, in their wish to avoid controvertible terms, objected to the statement that the Holy Ghost is God, on the same ground on which the insertion of the ὁμοούσιον in the Creed had been objected to. They said, with some show of reason, that it was going beyond the words of Scripture. After dealing with some difficulties, raised by the more determined antagonists of the Catholic doctrine, Gregory defends himself against the charge of Tritheism which even more moderate opponents did not hesitate to level against it, and then proceeds to examine the testimony ΄ of Scripture. In an interesting passage, he gives what he believes to be the reason for the reticence of Scripture with regard to the deity of the Holy Spirit, shewing that there is a gradual development of the divine revelation to suit the advancing capacities of those to whom it is given. The doctrine of Gregory is of course not novel. Ullmann’ rightly declares that his want of originality in this respect is one of his chief merits. The Orations of Athanasius against the Arians were, in particular, well known to him, and he frequently makes use of them, especially in clearing up objections drawn from Scripture. He was also familiar with the works of his friend Basil on the same subjects; though the Theological Orations owe a more direct debt to Basil’s Hexaemeron than to his more dogmatic compositions. From the Hlexaemeron Gregory derives much of the fine description of the wonders of nature which occupies the latter part of the second Oration.

The exegesis of Holy Scripture was considered in his own time to be one of Gregory’s strongest points.

INTRODUCTION. ες

Jerome speaks of him as ‘ praeceptor meus, a quo Scripturas explanante didici'’ ‘Gregorium Nazianzenum,’ he says, ‘et Didymum in Scripturis sanctis catechistas habui®” He speaks of having written a work at Constantinople ‘cum...apud uirum eloquentissimum Gregorium Nazianzenum, tunc eiusdem urbis episcopum, sanctarum Scripturarum studiis erudirer*’ From the modern point of view, however, Gregory cannot be said to rank in this respect as high as some of his contemporaries. He had not the critical instinct of Basil. Basil, for instance, in arguing upon Prov. viii 22", dwells upon the facts that the expression “the Lord created Me,” if attributed to our Saviour, would stand alone in Scripture; that the book in which it occurs is a book of enigmatical sayings, and not of theological statements; that the Hebrew word probably means “possessed” rather than “created”; that “created” is often used in other senses than that which the Eunomians here affirmed’®, and the like. Gregory, on the other hand, only discounts to a certain extent the authority of Solomon, mentions, but to reject it, Basil’s view that the speaker in the passage is not the Eternal Word, but a personification of wisdom®, and then argues (after Athanasius) that the creation spoken of is the creation of the human nature which the Word assumed. There are other passages where Gregory shews both acumen and candour in his interpretations; but he does not often rise above the exegetical methods of his age.

It is in his lucid expositions of the doctrine of the Trinity that Gregory chiefly excels. By these it was

1 Script. Eccl. cxvii. 4 adv. Eun. ii 20. 2 Ep. xxxii ad Domn. 5 [bid. iv p. 293. 3 in Lsat. vi. 6 See note on iv 2 (p. rro).

that he won the title of “the Theologian.” In simple and reverent language, without presumptuous over-definition, he enuntiates the traditional belief, as championed by Athanasius, in a way which became the law for. future theologians. Sentence after sentence from Gregory is incorporated in the de Orthodoxa Fide of John of Damascus. Indeed the doctrine of the Trinity could not be better expressed than in such passages as iii 2, and v g and I0. |

There is, however, one point in which Gregory’s teaching requires to be read with caution. If his language were taken according to its strict grammatical sense, it might sometimes be pressed to mean that in the Incarnate Saviour a human person coexisted with the Eternal Word who had come down into our flesh, or had in some way been substituted for Him.* The principal passages to which this caution refers are the following:

ii 18 τὰ μὲν ὑψηλότερα πρὀσαγε τῇ θεότητι Kal TH κρείττονι φύσει παθῶν καὶ σώματος, τὰ δὲ ταπεινότερα TO συνθέτῳ, καὶ τῷ διὰ σὲ κενωθέντι καὶ σαρκωθέντι, οὐδὲν δὲ χεῖρον εὐπεῖν, καὶ ἀνθρωπισθέντι.

Here indeed the danger is not great. No one could doubt that ὁ κενωθείς, 6 ἀνθρωπισθείς, is the same person to whom belongs the θεότης. But the contrast drawn is not exact. Gr. ought in strictness to have said τὰ δὲ ταπεινότερα τῇ σαρκί, Or τῇ ἀνθρωπότητι, or the like. The effect of the contrast actually drawn is to suggest that in the process of incarnation the personality was changed, or that a new personality was set up. The true doctrine of the unchanged personality could not, however, be more clearly stated than in the words which commence the section following.

INTRODUCTION. XVil

Here Gr. must be understood to mean that man, i.e. humanity, was united to God (i.e. to the Divine Son), and became One Person with Him. But the absence of an expressed subject to the verb συνανεκράθη makes it at first appear as if a personal subject were to be understood (“Ze was united to God”), which would be false. Tov κρείττονος must be taken as neut., not masc., the method of the union being that the superior nature triumphed over the inferior. The last phrase has a danger of its own.

iv I τὰς μὲν ὑψηλοτέρας καὶ θεοπρεπεστέρας φωνὰς προσνείµαντες τῇ θεότητι, τὰς δὲ ταπεινοτέρας Kal ἄνθρω- / a / ο ξ a. \ \ a A \ πικωτέρας τῷ νέῳ δι ἡμᾶς ᾿Αδὰμ καὶ θεῷ παθητῷ κατὰ τῆς ἁμαρτίας. Here, as in iii 18, the suggestion is that of a change of personality in the Incarnation. The phrase suits Gr.’s poetical instinct, and no one could really mistake his meaning.

It would, of course, be inexact to speak of our Lord as being “anointed with Godhead.” Probably Gr. intended 7 ἀνθρωπότης to be the actual subject of ἐχρίσθη. This would be quite correct. But as he appears to make that ἀνθρωπότης itself speak, the effect is to erect the ἀνθρωπότης into a personal subject. The language implies that His humanity had an existence prior to the anointing, and that it was in fact the true seat of His personality. The same is implied in—

This seems to indicate that “ He who is conceived of in accordance with the man” (i.e. with the human nature which He assumed) is a

different person from Him who is conceived of in accordance with the Word, or with God. Soin

XVili INTRODUCTION.

Here τοῦ ὁρωμένου is evidently masc., and it implies (though Gr. certainly did not intend it to do so) that 6 ὁρώμενος is one person, and ὁ λόγος another.

Whatever is predicated of the humanity of Christ is predicated of “the God” in Him, for there is no human personality of which it can be predicated. The true contrast would have been to say εἰ τῇ θεὀτητι Soins.

The presence of the definite articles causes some confusion, as if ““He that was seen in bodily wise” were a different person from “Him that is conceived of as the Word.”

iv 12 εἰ μὲν οὖν μὴ παρὰ τοῦ κατεληλυθότος αὐτοῦ ταῦτα ἐλέγετο, εἴπομεν ἂν ὡς παρὰ τοῦ ἀνθρώπου τυποῦ- σθαι τὸν λόγον, οὐ τοῦ κατὰ τὸν σωτῆρα νοουµένου---τὸ γὰρ ἐκείνου θέλειν οὐδὲ ὑπεναντίον θεῷ, θεωθὲν ὅλοτ--- ἀλλὰ τοῦ καθ ἡμᾶς [νοουμένου].

Here, besides the difficulty of the last clause, which makes 6 κατὰ τὸν σωτῆρα voovpevos to appear to be a different person from 6 καθ ἡμᾶς, we have the contrast between τὸ κατεληλυθός (i.e. the Godhead, or rather the Divine Person) and ὁ ἄνθρωπος. The contrast is made all the more marked by the ἐκείου in the parenthetical clause, and indeed by the whole of that clause, which sets “‘ Him who is conceived of according to the Saviour,” and His. “wholly deified” will, over against “the man” and (it is implied) “the man’s” will which was for the moment in conflict with God’s. It is clear from the context that Gr. did not hold the theory of two persons in Christ, but only of two natures and two wills; but the language is inexact.

Gr. says that the saying “to know Thee, the only true God,” is addressed by Jesus Christ to “the Godhead in general,” including, that is, the Son Himself. It would be hard to think of Christ

INTRODUCTION. ΧΙΧ

addressing words of worship to the Eternal Son without supposing Christ to be one person and the Eternal Son another.

It is not exactly true to say that “the anointing element” in Christ comes to be called man. The Blessed Person who may be said to anoint the humanity which He assumed is rightly called man, but His divine nature never became man, nor did the human nature which He “anointed” become God.

It cannot be denied that such passages indicate a want of clearness in Gregory’s conception of the one person of Christ intwo natures. He does indeed, as has been observed, sometimes state admirably the Catholic doctrine on the point; at other times his language thus wavers. It must be said on Gregory’s behalf that the same ambiguities are to be found in other Catholic fathers,—for instance in Athanasius. And Gregory lived before the rise of the Nestorian heresy, which compelled the Church to arrive at a more conscious and definite belief with regard to the unity of Christ’s person, and the impersonality of His human nature apart from the divine’.

II, THE TEXT.

The present volume does not profess to offer a complete critical edition of the Five Orations. According to our scheme, the texts in the series to which it belongs are to be based upon the best printed editions, though, where possible, recourse is to be had to the original MSs., and the chief various readings are to be noted.

1 The tendency towards Nestorianism in Gr., as in Athanasius likewise, is observed by Dorner Person of Chrést div. 1 vol. ii p. 384 (Engl. Transl.).

In this case, however, the best printed edition, that is to say the Benedictine edition (1778—1842), proved to be so unsatisfactory, not only in regard to minor matters, such as accents and punctuation, but in regard both to the readings adopted, and to the critical notes, that I was compelled to form what is practically a fresh text. For this purpose, on a brief visit to Paris last year, I made a fresh collation, in part, of the two most important of the MSS. used by the Benedictines, denoted in the present edition by the letters “a” and “b’. Owing to the shortness of the time at my disposal, I was not able to make the collation quite complete,—in some parts only taking note of the evidence of these MSs. in places where the Benedictine editors indicated that there were divergences of reading. I collated in the same way the MS. in the Library of Trinity College, Cambridge, here denoted by the letter “g”, which has not been collated before. I further obtained, through the kind offices of Herr S. Riezler, a complete collation of the Munich ms, “c” by the hand of Dr C. Gleye. The MS. has not been used before for any edition of Gregory. From the Rey. H. N. Bate, Fellow of Magdalen College, Oxford, and the Rev. K. Lake, Fellow of Lincoln College, I obtained complete collations of the various Μ55. of any value preserved at Oxford. The readings of these Mss. had been to a certain extent recorded by Montagu in the 17th century, but Montagu’s method renders his work useless for purposes of accurate criticism.

The MSS., therefore, upon which the present text is based are the following.

a. The Medicean MS. 510 in the Azbliothéque Nationale at Paris. (Omont i p. 66.) This fine codex is described in the Benedictine edition Vol. I. p. xi. It is written in uncial characters, on parchment, with a

INTRODUCTION. ΧΧἰ

number of full-page. pictures and well executed initials. It is denoted in the Benedictine edition by the letters “bm”, which stand for Basil the Macedonian, because it contains a picture of that Emperor, represented as still reigning. As Basil died in the year 886, this gives us approximately the date of the Ms. It contains all the Theological Orations, together with all Gregory’s other Orations; except that the last few lines of our Or. ii, and the first five chapters and a half of v, as well as the end of v, are missing.

b= Coislin LI, in the Bzblotheque Nationale at Paris (see Montfaucon’s Bibliotheca Cotsliniana p. 118). It is a folio MS. of the roth century, presenting a text markedly different from that of “a”. In the Benedictine edition fice Cosi...”

e— Munich Cod. .CCCCXEVIII. “Membranaceus,...in folio, sine titulis miniatis, litteris minutis et nitidissimis, cum marginalibus minutissimis alterius manus,...atramento flavescente, saec. x,...optime conservatus et inscriptus.” (Hardt’s Catalogus Codd. uss. Graec. bibl. Reg. Bavaricae tom. iv p. 394.) It contains all five Orations.

d. I have used this letter to denote two different MSS. in the Bodleian Library. The first is Barocc. 218 which contains, of these Orations, only ii. It is described in Coxe’s Catalogue as “Codex membranaceus, in 4to, saec. xi optime, minuto tamen charactere, exaratus.” The other, which contains the three last, is Barocc. 181; “Codex membranaceus, in folio, saec. forsan xi, binis columnis, optime exaratus.”

e = Magdalen College, Oxford, (Greek) Codex V.—a parchment MS. in quarto of the 11th century (Coxe’s Catalogus Codd. muss. qui in Collegits Aulisque Oxon. adservantur vol. ii p. 3).

f = Lincoln College, Oxford, (Greek) Codex XX.—a parchment folio, “‘saec. forsan xi exeuntis” (Coxe zdzd. vol, i p. 12).

g¢ = Trinity College, Cambridge, B. 9. 13. The book © is lettered on the back as a volume of Chrysostom, but is really of Gregory. It is one of Bentley’s Mss., brought from the monastery of Pantocrator on Mount Athos. It is written in a good clear hand, apparently of the beginning of the 11th century. The first 44 pp. contain our Orations iii, iv and v.

’ Many other existing MSS. contain these Orations, and ought to be examined with a view to obtaining the proper data for a critical edition. In the Bibliotheque Nationale alone there are eleven or twelve more MSS. containing them, besides “a” and “b”, dating from the 1oth and 11th centuries, not to speak of later ones. In the Vatican there are seven from the same period, besides a fragment of the vth Oration which is not later than the oth. These have not been used by any editors, although the Benedictines profess on their title page to have used them. The Laurentian Library at Florence contains two uncollated Mss. of the roth century, the Library of the Escorial contains another, in which these Orations, in whole or in part, appear. Had I known how long my edition would be delayed, I should have endeavoured to obtain collations of at any rate the most important of these. With regard to the Basel MS., upon which I presume‘that the editions of Hervagius and Leuvenklaius were based, Dr Bernoulli kindly informs me that it is only of the 13th century.

The de fide Orthodoxa of St John Damascene contains many passages from these Theological Orations, but

INTRODUCTION. XXili

I have not observed any instance in which that work throws light upon a doubtful text of Gregory..

The commentaries of Elias of Crete are valuable, not only from an exegetical point of view, but as shewing what was the current text of his time. Extracts from his commentaries, with notes by A. Jahn, are printed in Migne’s edition of Gregory (Patr. Graec. t. xxxvi). Jahn has successfully shewn that this Elias is not to be confounded with his namesake and fellow-countryman who attended the Second Council of Nicaea A.D. 787, but that he wrote in the middle of the 11th century.

The chief printed editions of Gregory’s works—there is no separate edition, so far as I am aware, of the five Theological Orations—are those of Hervagius of Basel in 1550, of De Billy (Prunaeus) at Paris in 1569 and subsequent years accompanied by a Latin translation, of Leuvenklaius at Basel in 1571, containing selections from the commentaries of Elias and others, of Morel at Paris in 1630, and of the Benedictines of St Maur, of _ which the first volume, containing the Orations, was published in 1778. This last is reprinted in Migne’s Patrologia, with the addition of Jahn’s notes upon Elias. It is, perhaps, unnecessary to refer to French and German translations of Gregory. The scholarship of the only English translation with which I am acquainted, in Wace and Schaff Nicene and Post-Nicene Fathers, is unfortunately far below the level of that of Cyril in the same volume, and the student will do well to avoid a work which is only misleading.

In my apparatus criticus | have given in inverted commas the critical notes of the Benedictine edition, such as they are. Thus on p. 5, εξικνειται bd ‘Or. 1 etc.’ means that my own collations shew ἐξικνεῖται to be the reading of b and d, and that the Benedictine editors say

that the same is the reading of ‘Oratoire 1’ and of other MSS. which they leave unspecified.

When passages in these Orations themselves are referred to in the notes, they are given simply thus— ii 21, v 8; or, when another section of the same Oration is referred to, thus—§ 10. When the reference is to some other Oration of Gregory’s, the number is given as in the Benedictine edition, with the word Ovation (Or.) prefixed. Thus “Ov. ii 23” does not refer to the second of these five Orations, but to that which stands second in the Benedictine edition of Gregory’s whole works.

ΘΕΟΔΟΓΙΚΟΣ ΠΡΩΤΟΣ.

ΠΡΟΣ EYNOMIANOY2

προδιάλεξι.

τῆς γραφῆς ἄρξωμαι “dou ἐγὼ ἐπὶ σὲ τὴν ὑβρίστριαν. eal γάρ, εἰσί τινες, οἱ τὴν ἀκοὴν προσκνώµενοι Kal τὴν γλῶσσαν, ἤδη δέ, ὡς ὁρῶ, καὶ THY χεῖρα, τοῖς ἡμετέροις λόποις, καὶ yaipovtes ταῖς βεβήλοις κενοφωνίαις, καὶ ἀντιθέσεσι τῆς ψευδωνύµου γνώσεως, καὶ ταῖς εἰς οὐδὲν χρήσιμον Φφερούσαις λογομαχίαι. οὕτω γὰρ ὁ Παῦλος

ημ...Χαιροντες acd

1. Gr. complains of the verbosity and contentiousness of his opponents, unlike the brevity of St Paul. He wishes they would turn thetr attention

to practice.

| I. πρὸς τοὺς ἐν λόγῳ κομψοὺς 6 ᾿λόγος] The Eunomians prided themselves on their dialectical skill. Πρὸς is not ‘against, but ‘addressed to’ ; ‘My argument is addressed to those who are smart in argument.’ There is a shade of sinister suggestion in the word κομψός.

2b. ἀπὸ τῆς γρ.] It is not Gr.’s usual custom to take a text.

3. too κτλ. Τε 131 (LXX, xxvii 31). The words added in ὁ and by Elias appear to be an interpretative addition. But the omission of words clearly required by the sense a little below throws some doubt on the authority of acd when they omit

these here. If genuine, the accusatives express the departments in which the Eunomians display their ὕβρι: ‘O thou most proud—in training, and hearing, and atsposition.’ The ἀκοὴν anticipates the following reference to St Paul’s words.

3. 7. ἀκ. προσκνώµενοι] 2 Tim. iv 3. St Paul’s word is κνηθόµενοι. Gr. instinctively substitutes προσκν. to prepare more easily for τοῖς ἡμ. λόγοις, ‘itching for our words.’ Of course they ‘ztch’ for them in a different sense from those of whom St P. speaks.

4. 7. xeipa] They are prepared to fight. Elias understands it of itching to wrdfe against Gr.

GREGORY OF NAZIANZUS κ Tad a \ >] λό Nj \ / ig n καλεῖ πᾶν τὸ ἐν λόγῳ περιττὸν καὶ περίεργον, ὁ τοῦ / VA an AY / € la) ς VA συντετµηµένου λόγου KHpVE καὶ βεβαιωτής, 0 τῶν ἁλιέων / \ ω € Wi. μαθητὴς καὶ διδάσκαλος. οὗτοι δέ, περὶ ὧν ὁ λόηος, 10 / 4 \ lal? 4 \ PS Af εἴθε µέν, ὥσπερ τὴν γλῶσσαν εὔστροφον ἔχουσι καὶ SeLvnV A \ / / ἐπιθέσθαι λόγοις εὐγενεστέροις τε καὶ δοκιµωτέροις, οὕτω a \ a AWA, τι καὶ περὶ τὰς πράξεις ἠσχολοῦντο μικρὸν γοῦν, καὶ ἴσως 3 <2) / / \ ἧττον ἂν ἦσαν σοφισταὶ καὶ κυβισταὶ λόγων ἄτοποι καὶ 2 es \ le \ / {4 παράδοξοι, ty εἴπω τι καὶ γελοίως περὶ γελοίου πράγματος. aA / ς / Ν 2. “Enel δὲ πᾶσαν εὐσεβείας ὁδὸν καταλύσαντες πρὸς A an / / [τά / X Ve ο) ἓν τοῦτο Αλέπουσι µόνον, ὅ τι δήσουσιν ἢ λύσουσι τῶν

λυσωσι bd

I. περιττὸν κ. περίεργον] perhaps ‘excessive in volume, and over-subtle in character,’ But the two words are practically synonymous; cf. 1 Tim. ν 13 Φλύαροι κ. περίεργοι.

2. ὁ τῶν ar. µαθητὴς κ. διδάσκα- λος] as distinguished from the professional training of the Eunomian disputants. It 1s a bold thing, in the face of Gal. i 12, to call St P. ‘the fishermen’s disciple’: probably it is for that reason that Gr. adds ‘and master. He appears to have in view such incidents as Gal. ii 14; perhaps also the Pauline influence discernible in St Peter’s Epistles.

4. δεινὴην ἐπιθ. κτλ.] ‘clever at the employment of noble and choice words. This way of using the comparative is familiar; it almost = 7z0d2lissimis quibusque uerbis.

5. οὕτωτι καί] bitingirony. Even a little attention to conduct would make a great difference. ᾿Ασχολεῖ- cba =‘ to occupy oneself.’

6. καὶ iscws] The phrase means (continuing the irony) that in that case the chances would not be very remote.

7. κυβισταὶ λόγων] ‘ word-tumblers.”’ Κυβιστὴς (more usually κυβιστητήρ) is one who stands on his head, or turns head over heels, or (according to Elias) a diver. The reading κυβευταὶ ‘dicers,’ or ‘sharpers’ (cf. Eph.iv 14), would not suggest the ‘ridiculous’ image which Gr. half apologizes for using.

tb. ἄτοποικ. παράδοξοι] ‘ strange and astonishing. ΄Ατοπος does not seem to be used here, as it often is, either in the sense of ‘ absurd,’ i.e. unreasonable, or in that of ‘#onstrous,’ i.e. wicked. Gr. only emphasizes the surprising nature of the feats which the Eunomians perform.

2. No part of society zs free Jrom thetr importunate wrangling ; Christianity ts in danger of becoming a matter of pettifogging logic. The opponents must give a fatherly heart leave to express tts concern. If they are not moved by what he says, they well at least have the satisfaction of rejecting and deriding wt. He does not intend to adopt their style.

Q. Katadvcavtes] ‘having destroyed’ or ‘broken up’; both for themselves and for their disciples. Ἐὐσέβεια is here practical piety.

10. ὅ τι δήσ. 7 λύσ. τ. προβ.] ‘They care for nothing but the opportunity of tying or untying some knotty proposition.

προβαλλοµένων,--καθάπερ ἐν τοῖς θεάτροις οἱ τὰ παλαί- σµατα δηµοσιεύοντες, καὶ τῶν παλαισµάτων οὐχ ὅσα πρὸς / VA \ / } / bd ο. το \ yv νίκην φέρει κατὰ νόµους ἀθλήσεως, GAN ὅσα τὴν ὄψιν κλέπτει τῶν ἀμαθῶν τὰ τοιαῦτα Kal συναρπάζει τὸν > YA \ a nr \ > \ an A ἐπαινέτην,- καὶ δεῖ πᾶσαν μὲν ἀγορὰν περιβομβεῖσθαι τοῖς 5 / / [ο \ / > / / τούτων λόγοις, πᾶν δὲ συµπόσιον ἀποκναίεσθαι φλυαρία \ Ελ / a ASE: \ \ / 4 \ Ν καὶ ἀηδία, πᾶσαν δὲ ἑορτὴν καὶ πένθος ἅπαν, τὴν μὲν \ V \ a ἀνέορτον εἶναι καὶ μεστὴν κατηφείας, τὸ δὲ παραμυθεῖσθαι A, nw / A Ν n συμφορᾷ µείζονι τοῖς ζητήµασι, πᾶσαν δὲ διοχλεῖσθαι n / / \ \ A ’ an 4 γυναικωνῖτιν, ἁπλότητι σύντροφον, Kal TO τῆς αἰδοῦς ἄνθος το [ο A \ / / \ a ἀποσυλᾶσθαι τῇ περὶ λόγον ταχύτητι ἐπειδὴ ταῦτα οὕτω, \ \ ἷά if / καὶ τὸ κακὸν ἄσχετον καὶ ἀφόρητον, καὶ κινδυνεύει τεχνύ- \ 4 a / a A δριον εἶναι τὸ µέγα ἡμῶν µυστήριον' φέρε, τοσοῦτον γοῦν an / / / A ἡμῶν ἀνασχέσθωσαν οἱ κατάσκοποι σπλάγχνοις πατρικοῖς / e A / κινουμένων Kal, ὅ φησιν ὁ θεῖος Ἱερεμίας, σπαρασσοµένων τς 4 / \ / / τὰ αἰσθητήρια, ὅσον μὴ τραχέως τὸν περὶ τούτων δέξασθαι

2. καὶ τῶν παλ.] ‘And that too, not such wrestling matches as,’ etc.

4. Κλέπτει] ‘takes unfair possesston of the eye, as opposed to the legitimate skill in wrestling.

10. τὰ τοιαῦτα] acc. after ἀμαθῶν, ‘not versed in things of the sort.

_ th, συναρπ.τ. ἐπαιν.] an extension of the metaphor of κλέπτει. ‘A xtorts applause, lit. ‘ the applauder.’

5. περιβομβεῖσθαι] Ῥόμβος, orig. the humming of bees, comes to be used of any insistent and continuous noise.

6. ἀποκναίεσθαι] ‘to be disturbed,’

or ‘made tedious.’ Demosthenes (564.

12) has the expression ἀποκναίει ἀηδίᾳ

ταῦτα λέγων, which Gr. perhaps has

in mind.

8. παραμυθεῖσθαι cud. µ. τοῖς ζη- τήµασι] De Billy and others understand παραμ. Ξβαρύνεσθαι, comparing Job xvi. 2 παρακλήτορας κακῶν, which they take to mean ‘ adettors of my afflictions.’ But this seems an unnatural sense to put upon the verb,

and it would be hard to find a parallel example. Gr. prob. means that the worse calamity of their disputations relieves the lesser calamity of sorrow. The ‘comfort’ in Ezek. xiv 22, 23 is by some interpreted in this fashion.

10. amr. σύντροφον] ‘ associated with simplicity, ‘used to’ it; a frequent use of the word.

II. ἀποσυλ. T. π. λόγον ταχύτητι] cf. Jamesir1g. To rush into argument is, in Gr.’s view, a desecration of the flower of womanly modesty. It is best to take ἄνθος as the object 4 of ἀποσυλ., γυναικ. being the subject.

12. τεχνύδριον] a diminutive of τέχνη, like λογύδριο, χερύδριον, βι- βλύδριον, ‘a Little finicking professton.’

14. κατάσκοποι] usually thought to be used instead of ἐπίσκοποι. But there is no indication that Gr. was chiefly thinking of heretical dzshofs. I5. σπαρ. τὰ αἰσθ.] Jer. iv 19

(LXX

/ πάντως δὲ οὐδὲν / XN \ 3 5 / > / / ζημιωθήσεσθε. ἢ yap εἰς ὦτα ἐλαλήσαμεν ἀκουόντων, καί N Y4 ς / \ > / \ / τινα καρπὸν ἔσχεν ὁ λόγος, τὴν ὠφέλειαν τὴν ὑμετέραν,--- MS / ς / \ / 4 Ν an ἐπειδὴ σπείρει μὲν ὁ σπείρων τὸν λόγον ἐπὶ πᾶσαν διάνοιαν, Ἰ a te / \ / Rye ey \ καρποφορεῖ δὲ ἡ καλή τε καὶ γόνιµος,--ἢ ἀπήλθετε καὶ a € a / b Ud / ϱ/ τοῦτο ἡμῶν διαπτύσαντες, Kal πλείονα λαβόντες ὕλην 3 / \ A ϐ) [4 lal / [4 \ A ἀντιλοηγίας τε Kal τῆς καθ ἡμῶν λοιδορίας, ἵνα καὶ μᾶλλον a s\ / \ / / / ὑμᾶς αὐτοὺς ἑστιάσητε. μὴ θαυμάσητε δέ, εἰ παράδοξον A \ \ a. tf / ων / / ἐρῶ λόγον, καὶ παρὰ τὸν ὑμέτερον νόµον, ο πάντα εἰδέναι / A / la \ 2 τε καὶ διδάσκειν ὑπισχνεῖσθε λίαν νεανικῶς Kal γενναίώς, ο \ n / 3 A \ / ἵνα μὴ λυπῶ λέγων ἀμαθῶς καὶ θρασέως. > / 5 ο \ \ al a b) 3. Ov παντός, ὦ οὗτοι, τὸ περὶ θεοῦ φιλοσοφεῖν, οὐ / \ A fal παντός OVX οὕτω TO πρᾶγμα εὔωνον καὶ τῶν χαμαὶ 3 UA / / 3 \ i b) \ A 3 \ ἐρχομένων. προσθήσω δέ, οὐδὲ πάντοτε, οὐδὲ πᾶσιν, οὐδὲ iL > Ἐν σ/ Ni ϱ \ >) grace b] / πάντα, ἀλλ ἔστιν ὅτε, καὶ ois, καὶ ἐφ ὅσον. οὗ πάντων A 4 la bd / \ / > Ve µέν, ὅτι τῶν ἐξητασμένων καὶ διαβεβηκότων ἐν θεωρία, \ FA \ \ \ a J 3 καὶ πρὸ τούτων καὶ ψυχὴν Kal σῶμα κεκαθαρµένων, ἢ / MS / ὃν a \ 4 καθαιροµένων, τὸ μετριώτατον. μὴ καθαρῴ γὰρ ἅπτεσθαι 1 αρα και] om και bed || 10 νοµον τον υµετερον ο. εφ ots b || εφ οσον] -ων b

8. 16 και ots] και

3. ἐλαλήσαμεν...ἔσχεν] Gr. as- 8. Zo speak on theological subjects

sumes that what he asks has been done, and looks back upon the result. The words are a quotation from Ecclus. xxv 9.

6. καὶ τοῦτο nu. διαπτύσαντες] Cp. Orat. xxv § 18 διάπτυέ µοι τὰς évordoes. ‘Pouring contempt upon this utterance as you have done upon others of ours.’ If they fail to get good, Gr. ironically says they will at least have the advantage of indulging in increased contempt for their opponents.

g. παράδοξο] i.e. what the Eunomians will consider to be such.

II. veavixds) ‘audaciously’; cp. iii r. On Gr.’s lips of course it has an ironical meaning.

belongs only to men prepared by deep study and by moral self-purtfication. Lt should be done only in seasons of calmness, before serious hearers; and the subjects should be such as the ordinary intelligence can grasp.

14. εὔωνον] ‘socheaply acquired.’

7b. τ. χαμαὶ ἐρχομ.] ‘zor ts zt the property of those who go along upon the ground’; a common expression from Homer downwards.

17. διαβεβηκότων] Διαβεβηκώς is one who stands firmly planted upon both feet. Elias paraphrases by ἧδραιωμένων, though he gives an alternative explanation.

10. τὸ µετριώτατον] ‘to say the least of zt.’ For the thought, cp. Athan. de Inc. § 57.

THEOLOGICAL ORATION I 5 καθαροῦ τυχὸν οὐδὲ doparés, ὥσπερ οὐδὲ ὄψει σαθρᾷ ἡλιακῆς ἀκτῖνος. ὅτε δέ; ἡνίκα ἂν σχολὴν ἄγωμεν ἀπὸ τῆς ἔξωθεν ἐλύος καὶ Rape: καὶ μὴ TO ἡγεμονικὸν ἡμῶν συγχέηται τοῖς μοχθηροῖς τύποις καὶ πλανωμένοις, οἷον γράµµασι νομεν ἀναμιγνύντων κάλλη γραμμάτων, ἢ βορβόρῳ μµύρων εὐωδίαν. γνῶναι θεόὀν' καὶ ὅταν λάβωμεν καιρὀν, κρίνειν θεολογίας

δεῖ γὰρ τῷ ὄντι σχολάσαι, καὶ / fa / ϱ. \ an \ A εὐθύτητα. Tiot δέ; οἷς TO πρᾶγμα διὰ σπουδῆς, καὶ οὐχ e / A f \ an A ὡς ἕν τι τῶν ἄλλων καὶ τοῦτο Φλυαρεῖται ἡδέως, μετὰ \ ς / \ ὃν / \ τοὺς ἱππικούς, καὶ τὰ θέατρα, καὶ τὰ ἄσματα, καὶ τὴν / \ λ \ / \ la) / fo γαστέρα, καὶ τὰ ὑπὸ yaoTEépa’ οἷς καὶ τοῦτο µέρος τρυφῆς, ¢ \ a 3 / \ ἷς ο) / ἡ περὶ ταῦτα ἐρεσχελία Kal κοµψεία τῶν ἀντιθέσεων. / NS / A / ad τίνα δὲ φιλοσοφητέον, καὶ ἐπὶ πὀσον; ὅσα ἡμῖν ἐφικτά, Χο 95ο e a > / ο > an Ni - καὶ ἐφ ὅσον ἡ τοῦ ἀκούοντος ἕξις ἐφικνεῖται καὶ δύναμις" 14 εξικνειται bd ‘Or. τ etc.’ worthless and roving

ἒ, τυχόν]. ‘perhaps not even free * worthless,’—‘

οι danger.’ The words are based upon Plato Phaed. Ρ. 67 μὴ καθαρῷ yap καθαροῦ ἐφάπτεσθαι μὴ οὐ θεµι- τὸν ᾖ.

ib. σαθρᾷ] Ρτορετ]γ-- σαπρᾷ ‘decayed,’ ‘corrupt,’ but used in the sense of ‘ weak,’ ‘feeble.’ Cp. § 5 and iii 6, where it is contrasted with ἰσχύν, ioxupots. Hesych. cafpd* ac- θενῆ, κεκλασμένα.

8. ἰἱλύος] lit. ὁηιά”: esp. in solution, the impurities which hinder a liquid from being clear. By τῆς ἔξ. i. κ. ταραχῆς Gr. seems to mean the confusions and agitations of secular life.

2b. τὸ ἡγεμονικόν] ‘the commanding faculty,’ a technical word from philosophy, esp. Stoic philosophy, descriptive of the reason. See Plutarch de Plac. Phil. 898 E and 903 B; also Cic. de Nat. Deor. 11 xi 29.

4. τύποις] ‘tnepresstons,’ or ‘images.’ Μοχθηρὸς is a word of many shades of meaning. Here it appears to mean, not ‘ vicious,’ nor ‘unhappy, but (like πονηροῖς just below) ‘poor,’

wmaginations.’

6. σχολάσαι κ. Ύν. Gedy] Psalm xlv (our xlvi) το. The καὶ γνῶναι has the force of ‘and so to know,’ ‘in order to know.’ |

7. ὅταν λάβ. καιρόν] Psalm Ixxiv 3 (Ixxv 2). Not at all times, but only when we ‘receive the opportunity,’ can we ‘judge according unto right’ in matters of theology.

8. dua σπουδῆς] sew ἐἑστέν- ν Fo whom tt is a serious thing, and who do not make this also, like other things a subject of light conversation.’

12. ἐρεσχελία] ‘desputing for fun,’ esp. with a view to provoking, as distinguished from ‘ talking in earnest.’

res qin neut. plur.; ο what subjects ??

26. ἐφικτά] ‘ within our reach.’

14. ἕξις] appears to mean ‘ skill,’ ‘acquired power.

4. τοῖς στερροῖς τῶν λόγων] Though Gr. is fond of the partitive gen. (οἱ στερροὶ τῶν Aéywr=oil λόγοι οἱ στερ- pol), it seems best here to suppose τοῖς στ. to be neut., ‘the solid gualtties of our discourses. Perh. Gr. is still using the metaphor or simile of food. It would seem to suit κατα- πιεσθέντες κ. βαρυνθέντες as well as τοῖς oreppois. Cf. Heb. v 12 (στερεὰ τροφή).

6. gnu. καὶ εἰς 7. ad. δ.] The εἰς does not denote the extent of the damage, but the quarter in which it is felt. Over-strong meat not only fails to increase the vital forces of those to whom it is administered ; it even impairs those which they possessed. Cp. v 26.

4. lt is always right to think of God; but not always suitable to discourse of Him.

8. ἐπιφυέσθωσαν] ἐπιφύειν is ‘to plant upon’; hence in pass. ‘Zo fasten upon and cling to,’ like hounds upon a quarry. Plutarch frequently uses

the word in this way; e.g. Lucull.§ 1 ἐπιφυομένους, ὥσπερ θηρίοις εὐγενεῖς. σκύλακας. Gyr. uses it again in v II.

2b. οἱ π. εὔκολοι] ‘ who are always (lit. 272 all points) so agile and quick.’ Ἠὔκολος (cp. δύσκολος), from κόλον, ‘diet,’ means originally one whose food agrees with him. MHence it comes to be used for facility in any direction. Plato Legg. 942D uses the substantive in the sense of bodily activity, which (metaphorically applied) is the sense here.

ϱ. μµνήµον. κτλ.] ‘Lt ts more necessary to remember God than to breathe.’

Il. τῶν ἐπ. εἰμί] ‘ ane one of those who approve.’

2b. µελετᾷν ἡμ. κ. νυκτός] Psalm i 2 (Josh. i 8).

12. ἑσπέρας κτλ.] Psalm liv 18 (lv 17).

13. εὐλογεῖν κτλ.] Psalm xxxili 2 (xxxiv 1).

14. κοιταζόµμενον κτλ.] Deut. vi 7 (ep. χι-το).

ὥστε ov TO μεμνῆσθαι διη- a Wf \ ta) Se 5

3 / 3 x \ . / ἀσεβές, ἀλλὰ τὴν ἀκαιρίαν' οὐδὲ τὴν διδασκαλίαν, ἀλλὰ \ > / BN / TES THY ἀμετρίαν. % μέλιτος μὲν πλησμονὴ Kal κὀρος ἔμετον If V/ A ἐργάζεται, Kaimrep ὄντος pédLTOS, Kal καιρὸς τῷ παντὶ / > a 2 \ 8 a \ \ \ 2 πράγµατι, WS δολομώντι Κκἀμοὺ OOKEL, καὶ τὸ καλὸον οὐ le \ a / / a καλόν, ὅταν μὴ καλῶς yivnTat, ὥσπερ ἄνθος ἐν χειμῶνι a ἷά / aA 3 ὃ a παντελῶς ἄωρον, καὶ γυναιξὺ κόσμος ἀνδρεῖος, ἢ γυναικεῖος 2 / / ο) ανδράσι, καὶ πένθει γεωμετρία, Kal πότῳ δάκρυον, ἐνταῦθα / \ \ 6 δὲ µόνον τὸν καιρὸν ἀτιμάσομεν, οὗ μάλιστα τιµητέον τὸ εὔκαιρον; a 3 5. ἩΜηδαμῶς, ὦ Φίλοι καὶ ἀδελφοί' ἀδελφοὺς yap ς la) Σ/ an / ) 3 fa) / P \ e/ ὑμᾶς ἔτι καλῶ, καίπερ οὐκ ἀδελφικῶς ἔχοντας' μὴ οὕτω if \ / ο \ Ni / διανοώµεθα, μηδὲ καθάπερ ἵπποι θερμοὶ καὶ δυσκάθεκτοι, N ’ / \ ο) / \ \ A τὸν ἐπιβάτην λοηγισμὸν ἀπορρίψαντες, Kal τὴν καλῶς

3 ευσεβες acd ‘duo Colb. Coisl. 3 Or. 1’

2. θεολογεῖν]-- τὸ περὶ θεοῦ Φιλο- σοφεῖν (supra), ‘to discuss theology.’

tb. ὥσπερ ἀσεβές] ‘as though it were wrong in itself.’ The reading εὐσεβές, though wellattested, appears to be the result of misunderstanding. It would mean, ‘nor do I forbid theology, if done ina godly manner.’

4. τὴν ἀμετρίαν] ‘Vor zs tt the Junction of a teacher that I object to, but want of judgment in the exercise of it.

22. 7 μέλιτος κτλ.] Prov. xxv τό. καίπερ ὄντος µ., ‘ honey though tt be,’ i.e. the best of things in itself.

5. .καιρὸς τῷ π. π.] Eccl. iii 1; ws Σ. κἀμοὶ δ., § There is a time...as Solomon and I think.’

6. τὸ καλὸν οὐ κ.] The saying is quoted as a proverbial one (6 φασιν) in the Clementine ZAztome § 18.

7. ἄνθος ἐν x.] rather a curious instance to choose,—as if people would odject to flowers in winter.

g. πένθει γεωμ.] Geometry was, so Maximus suggests, a recreation and a joy. Indeed, according to him, it formed part of the musical

curriculum, and as such is included in the warning of Ecclus. xxii 6. After this suggestion Max. gives up the enquiry into Gr.’s meaning. Perhaps it was not necessary to go so far into it. Gr. is only taking examples of irksome incongruity.

2. ἐνταῦθα δέ] ‘And shall we in this case alone disregard “ the time” ??

5. We should not discuss theology before the heathen. They turn our aissensions into a defence of heathenism, and come down upon our weaknesses like flies upon a sore. They would themselves rather die than atvulge their mysteries. We must learn the decencies of speech.

13. οὐκ ἀδελφικῶς ἔχ.] ‘although so unbrotherly disposed,’ Cp. Aug. Sern ccclvii 4, Quiduis dicas, quantumlibet oderis, ut placuerit detesteris, frater meus es.

14. θερμοὶ κ. δυσκάθεκτοι] θ. is ‘wild,’ ‘excited’; δυσκ. (from. κατ- éxew), ‘hard to hold in.’ Xenophon uses it in the same sense.

15. ἐπιβάτην] more usually signifies ‘arider’; but here the metaphor

ἄγχουσαν εὐλάβειαν ἀποπτύσαντες, πὀρρω τῆς νύσσης θέ > ? 7 a € { 4 an \ έωμεν' ANN εἴσω τῶν ἡμετέρων OPwV φιλοσοφῶμεν, καὶ \ b] By, 2 / \ Biot a / μη εἰς Αἴγυπτον ἐκφερώμεθα, μηδὲ εἰς Ασσυρίους κατασυ- , \ 15 \ yyy i? ’ \ an > / ῥρώμεθα, μηδὲ ἄδωμεν τὴν ὡδὴν κυρίου ἐπὶ γῆς ἀλλοτρίας, / an / an πάσης ἀκοῆς λέγω, ξένης τε καὶ ἡμετέρας, ἐχθρᾶς καὶ / € A n φιλίας, εὐγνώμονος Kal ἀγνώμονος, i) λίαν ἐπιμελῶς τηρεῖ \ \ 3 a A an τὰ ἡμέτερα, καὶ βούλοιτο ἂν τὸν σπινθῆρα τῶν ἐν ἡμῖν a id / b] 7 \ 3 / \ ’ κακῶν γενέσθαι φλόγα, ἐξάπτει τε καὶ ἀναρριπίζει καὶ εἰς οὐρανὸν αἴρει ταῖς παρ) ἑαυτῆς αὔραις λανθάνουσα, καὶ ποιεῖ τῆς Βαβυλωνίας Φλοηγὸς τὰ κύκλῳ καταφλεηούσης ς fe υψηλοτέραγ. ./ \ > / > ο) ς / ο) / ἔχουσι τὴν ἰσχύν, ἐν τοῖς ἡμετέροις σαθροῖς ταύτην Onis probably taken from a chariot race, and ἐπιβ. will mean ‘the man in the chariot,’ i.e. the driver. The word is elsewhere used in a more restricted sense, of the man who fights in a chariot, zof the driver; but it is evidently not so intended here.

I. ἄγχουσαν] lit. ‘ throttling,’ ‘ strangling’; here ‘ restraining.’

40. ἀποπτύσαντες] out,’ i.e. ‘getting the bit out of our mouths.’ It is used by other authors of the same action.

2b. πόρρωτῆςνύσσης θέωµεν] ‘dash wide of the turning-post.’ Νύσσα (Lat. meta) is the καμπτήρ, or post, round which the chariot turns to do the second lap of the δίαυλος. Naturally, it ought to be barely euztata volts.

2. εἴσω T. Hu. ὅρων] The metaphor begins to change; and Gr. means, as the following words shew, ‘within the Holy Land,’ i.e. within the Church. The Egypt and Assyria are the heathen world,—not, as Elias and others take it, heretical Christians. :

3. ἐκφερώμεθα... κατασυρώμεθα] The metaphor of the runaway chariot seems not to have wholly disappeared. There is, of course, a reference

lit. ‘ spotting

to such passages as Hos. ix 3.

4. τὴν ᾠδῆν κ.] Psalm cxxxvi (cxxxvli) 4.

5. πάσης axons λέγω] ‘ZL mean any and every hearing. ᾿)Ακοῆς is grammatically in apposition to γῆς.

6. εὐγνώμονος κ. ayv.] ‘sympathetic or unsympathetic.” This seems from the context to be the intended meaning; but it would be equally in accordance with the usage of the words to understand (as Elias does) ‘ sensible and senseless.’

zb. %] very naturally refers only to the ἀκοὴ ἀγνώμων, or the γῆ ἀλ- λοτρία.

7. τὰ ἡμέτερα...τῶν ἐν ἡμ. κακῶν] The heathen and unconverted keep a watch upon Christians, and make the most of anything among them that is wrong ; ‘would like the spark ...t0 become a flame.’

8. ἀναρριπίζει] ‘fans it up’; from ῥιπίς, Sa fan.’

9g. λανθάνουσα] i.e. without our seeing what they are about.

ΤΙ. ddyuaow] ‘vecetved opinions’ ; used of heathen beliefs in general,— possibly of the doctrines of heathen philosophers in particular.

/ 5) Ld n 9 / A \ \ TOV, ἐκεῖνὸ γε συμβῶμεν αλλήλοις, μυστικῶς τὰ μυστικὰ θέ 6 Ν΄ ος / δώρα \ \ C7 >’ I φύέγηγεσθαι, καὶ ἁγίως τὰ ἅγια, καὶ μὴ ῥίπτειν εἰς BeBHXOUS χ \ \ Avior \ / fal ἀκοὰς τὰ μὴ ἔκφορα, μηδὲ σεµνοτέρους ἡμῶν ἀποφαίνωμεν \ lal lal [ a A τοὺς προσκυνοῦντας τοῖς δαιµονίοις καὶ τῶν αἰσχρῶν Uy. \ / € an 3 a μύθων καὶ πραγμάτων θεραπευτάς, of θᾶττον ἂν τοῦ ἀλλ᾽ 3 an e/ 2 a \ / \ / \ εἰδῶμεν, ὥσπερ ἐσθῆτος καὶ διαίτης καὶ yéXwTOS καὶ

ἡμῶν ἔννομον.

I. οὕτω τοῖς ἡμετέροις] agrees with ἀτυχήμασι, ἁμαρτήμασι, ---ἴλε sentence being interrupted for rhetorical effect: ‘to our—am I to call them misfortunes or mistakes?’

2. μὴ ἐπὶ πλεῖον ἡμ. av. ἆγν.] ‘any Surther beignorant of our own selves.’ Our enemies know us, while we do not know ourselves, or see the consequences of what we are doing.

3. τὸ περὶ ταῦτα κ. dri.) ‘disregard what is seemly in these questions, i.e. by disputing before the world. Cp. τὸν καιρὸν ἆτιμ. supra.

4. τὴν ἔχθραν] not that of the common enemy, of whom Gr. has been speaking, but that of Christians among themselves.

5. μυστικῶς τὰ μυστικά] We have unfortunately lost in English the primary meaning of a ‘mystery,’ so that the words can only be paraphrased ;—‘ to utter what concerns the secrets of religion in religious secrecy.’ Μυστικῶς is used in liturgical Greek for ‘in a whisper.’

6. μὴ ῥίπτει κτλ.) Cp. Matt. vii 6.

7. ἀποφαίνωμεν] late Greek often=‘to make.’

᾽Αποφϕαίνειν in But

_ here ‘20 prove’ would give an equally

suitable meaning.

8. προσκυν. τοῖς δ.] προσκ. in the later Greek governs dat. or acc. indifferently; e.g. John iv 23 πρ. τῷ πατρἰ...τοὺς προσκυνοῦντας αὐτόν. Just below we have πρ. τὰ πάθη.

1Ο. λόγων ἔστιν ὧν] Ξεἐνίων, ‘to 121ῤα7{ some words.’

ΤΙ. ἐσθῆτος κτλ.] Cp. Ecclus. xix

ο. : 13. λόγον πρεσβεύοµεν] ‘We rank, or honour, Word among the appellations and Powers of God Himself’

14. τὸ Φιλόνεικον] ‘let our very contention be subject to law.’ The whole of Gr.’s ΟΥ. xxxii is on Moderation in Discussion.

6. The heathen world, with tts base mythology, is not in a position to understand the niceties of Christian theology. It must inevitably attach

6. Ti γέννησιν ακούει θεοῦ καὶ κτίσιν, καὶ θεὸν ἐξ οὐκ ὄντων, καὶ τομὴν καὶ διαίρεσιν καὶ ἀνάλυσιν, ὁ πικρὸς τῶν λεγομένων ἀκροατής; τί δικαστὰς τοὺς κατηγόρους καθίζοµεν; τί τὰ ξίφη τοῖς ἐχθροῖς ἐγχειρίζομεν; πῶς, οἴει, δέξεται τὸν περὶ τούτων λόγον, ἢ μεθ’ οἵας τῆς διανοίας, ὁ τὰς µοιχείας ἐπαινῶν καὶ τὰς παιδοφθορίας, καὶ προσ- κυνῶν τὰ πάθη, καὶ μηδὲν ὑπὲρ τὸ σῶμα διανοηθῆναι δυνάµενος, ὁ χθὲς καὶ πρώην ἑαυτῷ στήσας θεούς, καὶ τούτους ἐπὶ τοῖς αἰσχίστοις γνωριζοµένους; οὐχ ὑλικῶς; οὐκ αἰσχρῶς; οὐκ ἀμαθῶς; οὔχ ὡς εἴωθεν; οὐ συνήγορον τῶν οἰκείων θεῶν καὶ παθῶν τὴν σὴν θεολογίαν ποιήσεται; εἰ γὰρ αὐτοὶ ταῖς φωναῖς ταύταις ἐπηρεάζομεν, σχολῇ γ΄ ἂν ἐκείνους πείσαιµεν φιλοσοφεῖν ἐν τοῖς ἡμετέροις' καὶ εἰ

unworthy meanings {ο the phraseology which wt hears us use.

I. Ὑγέννησιν...κ. ktiow] The one is an orthodox word and the other a heretical one; but Gr. deprecates the using of both alike before a promiscuous public.

2b. θεὸν ἐξ οὐκ ὄντων] The Arians affirmed that the Son ἐξ οὐκ ὄντων ἐγένετο, but of course denied that He was in the full sense θεός. Gr., however, is speaking of the effect produced upon the heathen by the varying language of _ professing Christians.

2. Tomi K. διαίρεσιν κ. ἀνάλυσιυ] These are not to be taken (as Elias and others take them) as technical terms of theology; nor are they strictly parallel to the first three accusatives after ἀκούει. The dxpoa- τής hears of ‘ begetting’ and ‘ creation’; he ears ‘dissection and division and analysis.’

4. καθίζοµεν] as in 1 Cor. v 4.

6. ἐπαινῶν] inasmuch as he attributes such actions to the gods.

8. 6 χθὲς κτλ.] Gr. does not mean that he no longer worships those gods, but rather that he has

not worshipped them very long. The heathen is accustomed to making new gods.

ϱ. οὐχ ὑλικῶς] He cannot but put a material construction upon such language. ᾽Αμαθῶς will mean ‘grossly.

1Ο. συνήγορον] He will turn what

ο you say about God into an advocacy

of his own deified passions.

12. Tals φωναῖς τ. ἐπηρεάζομεν] The Eunomians ‘maltreated these expressions,’ by maintaining that, because the Son is begotten, the Father must have existed before Him. At the same time Gr. does not acquit his own party of a similar misuse of terms, as is seen by what follows, though in their case the misuse lay in a different direction.

13. ir. ἐν τοῖς ἡμετέροις] τοῖς ἡμ. is prob. neuter, ‘27 our quarters,’ ‘in our school’; but it may be masc., ‘among our adherents. In either case, of course, it means, ‘to adopt and use our system of thought. The term φιλοσοφία was early applied to Christianity. See Melito ap. Eus. Hist. Eccl. 1 xxvi 7 ἡ καθ ἡμᾶς Φιλοσοφία.

Se a ο να \ a / x a / Tap ἑαυτῶν εἰσὶν ἐφευρεταὶ κακῶν, πὀτε ἂν τῶν διδοµένων 2 / la) an € AY /' / A ἀπόσχοιντο; ταῦτα ἡμῖν ὁ πρὸς ἀλλήλους πόλεμος. ταῦτα

ο rn € \ n / / XN ο. / a ol πλεῖον ὑπὲρ τοῦ Λόγου μαχόμενοι, ἢ ὅσον ἀρέσκει τῷ / \ bee / Ua) / A \ Λογῳ, Kal ταῦὐτὸν πάσχοντες τοῖς µαινοµένοις, οἳ τους

An \ n dé / λεγεῶνα κατὰ βυθῶν χωρήσαντα, ὃ δεύτερόν ἐστι, πρὸς δν, ον > \ 9/ \ { > / ef > ἡμᾶς αὐτοὺς ἴδωμεν, καὶ ξέσωμεν εἰς κάλλος, ὥσπερ ἀἄνδρι- Ζ \ Uf Σ a \ la) / / € άντα, Tov Θεολόηον. ἐκεῖνο δὲ πρῶτον λοηγισώμεθα, Tis 1)

ἐφευρεταὶ κακῶν] Rom. i 2ο.

76. τῶν διδοµένων] ‘the evil things that we give them. Gr. means, no doubt, disrelish for divine truth, which Christians set forth so unattractively.

ο. Ταῦτα] sc. ἐστίν. ‘This ts what our war of Christian against Christian comes to, ‘this is what comes of it.’

3. ὑπὲρ τ. Λ.] Catholics were to blame, in Gr.’s estimation, as well as heretics.

4. Ταὐτὸν πάσχοντες τ.μ.] The idiomatic use of πάσχειν, ‘to δε 17 ο given frame of mind’; almost =‘ dehaving like.’

5. avamrovow] like ἐξάπτει above, ‘to set on fire.’

6. περιωθεῖν] ‘to push about,’ i.e. to treat with violence and indignity. So in Or. in Ful. 1 Gr. says τοὺς ἐμμένοντας τῇ ὁμολογίᾳ περιωθῶν.

7. Why should we contend as we do? There are plenty of other things to occupy our thoughts, the exercises of philanthropy, and devotion, and self-discipline. But we not only neglect these ourselves; we gtve other

men license to sin, tf by that means

we can get their support in our party warfare.

7. τὸ ἀλλότριον] Gr. does not say τοὺς ἀλλοτρίους, i.e. the heathen. He means the false and heathenish element which had been introduced into Christian language. Tot λόγου, however, depends on ἀπεσκ., not on τὸ ἀλλ.

δ. es τὴν ἀγ.τ.χ.] Mark v g foll. By the ‘Legion’ Gr. means the gross and unworthy spirit which had instigated the contentions which he has been deploring.

2b. ἀπεπ....κατὰ βυθῶν χωρήσαν- τα] ‘We have sent tt away and tt has gone.’ Kara βυθῶν answers to the κατὰ τοῦ κρημνοῦ of the Gospels ; but it appears to be influenced by the remembrance of es τὴν ἄβυσσον of Luke viii 31.

g. ὃ δεύτερὀν ἐστι, πρός] The relative looks on to what follows: ‘the next thing ts, to.’

12. Ὑγλωσσαλγία] Α classical word for ‘¢alkativeness,’ much used

UA la) an 5 δάκρυον; od τὸ σῶμα νηστείαις ὑποπιέζομεν; ov δι εὐχῆς

I. τὰς x. δήσαντες] ‘though our hands are tied.’

2. ov Φφιλοξ. ἐπαινοῦμεν;] The string of questions which follows is intended to shew the inconsistency of this γλωσσαλγία with the occupations which it is assumed that Christians are following.

3. πτωχοτροφίαν] Gr.’s Or. XIV is περὶ φιλοπτωχίας. The zeal of his friend Basil in that direction is well known: see De Broglie {ρε et LP Empire t.v p. 186 (3rd ed.).

4. πάννυχον στάσιν] Cp. Or. xlii 26 xalpere, Nagapalwy χοροστασίαι, ψαλμῳδιῶν ἁρμονίαι, στάσεις πάννυ- χοι. The word στᾶσι appears to correspond to Lat. statzo, in the sense of ‘a service.’ It is derived from the custom of standing for

prayer.

5. ὑποπιέζομεν] ‘crush down,’

* suppress.’

2 Cor. v 6 foll.,—‘ leave the world behind and sojourn with God,’

7. Tov χοῦν] 1 Cor. xv 47; Gen. ο.

10. οἱ τῷ κράµατι 6. δικάζοντες] The κρᾶμα is the human compound of soul and body, or ‘dust’ and ‘spirit. Upon this, i.e. upon the rival claims of the constituent elements, man has’ to pass judgment.

10. THs ἄνωθεν evyevelas} Perh. with reference to John iii 3.

2b. τιθασσεύομεν] ΄ἐο tame,’ from τίθασσος ‘tame’; opp. to ἄγριο ‘weld. ’Héodeiv ‘swell up.’

Il. ἔπαρσιν καταβάλλουσαν] 5ο. τιθασσεύοµεν. ΟΡ. Prov. xvi 18 and similar passages.

76. Tap ἡμῶν...καθ᾽ ἡμῶν] i.e. finds in us and uses against us.

16. διὰ τῶν θυρίδων] Jer. ix 21. The same interpretation is given by Greg. Nyss. de Dom. Orat. v, by Ambrose de Fuga Saec. § 3 and ix Psalm. cxviti Exp. vi § 20, and by Jerome adv. Fovin. Π p. 202 (Mart.). It became the traditional interpretation. Cp. Greg. Moral. xxi 2; Bern. im Cant. 24.

/ a 5 εἴτουν αἰσθητηρίων, εἰσάγων θάνατον; πᾶν μὲν οὖν τοὐναν- i“ a / / > τίον, Kal τοῖς ἄλλων πάθεσιν ἐλευθερίαν δεδώκαµεν, ὥσπερ n \ > ΄ > fe / N nN e n ot βασιλεῖς τὰς ἐπινικίους ἀφέσεις, µόνον ἂν πρὸς ἡμᾶς é 5 \ a) We νεύωσι, καὶ κατὰ θεοῦ φέρωνται θρασύτερον' καὶ κακὸν > an / \ b) / A b) i? \ ov καλοῦ Tpdypatos μισθὸν ἀντιδίδομεν, τῆς ἀσεβείας τὴν παρρησίαν. = \ \ 8. Kairouye, ὦ διαλεκτικὲ καὶ λάλε, ἐρωτήσω σέ τι / \ Neos? / VA eo TIN e \ μικρόν Σὺ δὲ ἀπόκριναί, φησι τῷ 1ὰβ ὁ διὰ λαίλαπος καὶ a / νεφῶν χρηµατίζων. 3 3 / fi / ὅπερ ἀκούεις, ἢ µία; πολλαί, δώσεις δηλαδή, καὶ ov µία.

/ \ a A / x A / \ \ b) πότερον δὲ πληρωθῆναι δεῖ πάσας, ἢ τὰς μέν, τὰς δὲ οὐ, BN \ / / ὡς εἶναι κενὰς καὶ µάτην ἠτοιμασμένας; Val πάσας' οὐδὲν aA an \ n / A yap eikn τῶν παρὰ θεοῦ γενοµένων. ταύτην δὲ ὅ τί

1. εἴτουν] i.e. εἴτε otv, in late Greek = szve, and is used for ‘¢hat is to say.’

2b. μὲν odvy|=zmmo, ‘nay.’ So far from ruling our own passions, Gr. says, we give license to those of others.

8. ἐπιικίους apéces}] Elias understands it of the manumission of slaves; but a more usual form of celebrating a triumph was to release prisoners, and that is prob. the comparison here.

7b. μόνον ἄν] This is the sole condition of the release, that they should tend to promote our cause. Gr. is prob. referring to the way in which, in his time as in other times, the sins of powerful patrons were treated with complaisance. Ofcourse he has the Arians chiefly in view. They laid themselves open to the charge; and it is of them esp. that Gr. uses the expression κατὰ θεοῦ Φέρ., ‘to rush against God.’

5. THs ἀσεβείας τὴν παρρησίαν] ἀσεβ. is in apposition to οὐ καλοῦ πρ., τὴν παρρ. to µισθὀν. In exchange for their serviceable impiety, they are allowed to sin unrebuked.

8. There are ‘many mansions’ above, and they are reached by many ways, though in one sense the many ways are the one strait and narrow way. Why should we leave all the other ways for the way of controversy ?

8. σὺ δὲ ἀπόκρωαι] Job xxxviii

ϱ. χρηματίζων] ‘to answer’ when consulted, esp. as an oracle. It is not the word used in Job xxxviii 1 (LXX.), but it occurs in the similar passage xl 3 (8).

1Ο. δώσεις] ‘you will grant.’ 13. ὅ τί more θήσεις] like δίδωμι,

used in a logical sense; ‘what you will affirm this ‘‘mansion”’ to be.’ Tavrny τὴν µονήν is a somewhat curious use of the singular. It isa kind of attraction for τοῦτο τὸ µονήν, i.e. ‘the word μονὴν in this connexion.’

14. ἐκεῖθεν] ‘on yonder side.’

A 1/- / 3 A \ a 7) ἄλλο τι; οὐκ ἄλλο ἢ τοῦτο. ἐπειδὴ τοῦτο wpmoNoyNb) A / / ν σαµεν, κἀκεῖνο προσεξετάσωµεν. EoTL τι τὸ ταύτας a \ , ε Cite Sots / x Σο / 3/ προξενοῦν τὰς µονάς, ὡς ὁ ἐμὸς λόγος, ἢ οὐδέν; ἔστι y V4 a \ / 3 πάντως. TL τοῦτο; τὸ διαφόρους εἶναι πολιτείας καὶ VA a / i \ / προαιἰρέσεις, καὶ ἄλλην ἀλλαχοῦ φέρειν κατὰ τὴν ἀναλοηίαν nr 2. ς \ >] / / τῆς πίστεως, ὅπερ καὶ ὁδοὺς ὀνομάζομεν. πάσας οὖν ς ig 3 A a ς A 7 \ el \ ὁδευτέον, ἢ τινὰς τῶν ὁδῶν τούτων; εἰ μὲν οἷόν τε τὸν > / e 4 > Ν / e/ / 4 ? \ / hae αὐτόν, amdcas* εἰ δὲ µή, OTL πλείστας' εἰ δὲ µή, τινάς. \ \ a / xX > / is 4 / εἰ δὲ μηδὲ τοῦτο, µέγα Kav εἰ µίαν διαφερόντως, ὥς yé / a Bond. / , 5 µοι φαίνεται. ὀρθῶς τοῦτο ὑπολαμβάνεις. τί οὖν; ὅταν / ear 5 \ / / / / ἀκούσῃς µίαν ὁδὸν εἶναι, καὶ ταύτην στενήν, TL σοι φαίνεται maha / / \ ae TN 3 rane / / nN δηλοῦν ὁ λόγος; pilav μὲν διὰ τὴν ἀρετήν pia γάρ, Kav

4. προξενοῦν] quite classical in the derived sense of ‘Zo provide,’ ‘procure. Here the plural, as the reply shews, is emphatic; ‘hese different mansions.’

5. τὸ διαφόρους κτλ.] The ‘mansions’ vary as the lives which men live (πολιτείας) and the aims which they set before themselves (προαιρέ- ges). It is somewhat tempting, in the context, to understand προαιρέ- σεις of ‘schools of thought.’ Lucian (Demon. § 4) speaks of αἱ ἐν φΦιλο- copia προαιρέσει.. (Cp. the use of aipeo.s.) But the other is perh. the simpler.

6. κατὰ τὴν ἀναλογίαν τ. π.] Rom. xii 6. These various types of life and pursuits are like so many roads. They do not lead to the same place. The places to which they lead differ ‘according to the proportion of faith,’ i.e. are suited to the various degrees and forms of religious principle by which men

come to them.

8. εἰ μὲν οἷόν τε τὸν αὐτόν] The man under examination replies that, if it were possible, it would be well for the individual to follow all the roads, i.e. to combine in himself all characteristic pursuits and moral activities which lead to the various ‘mansions’; failing this, to combine as many as he can; but excellence in any one of them is a great achievement.

12. play ὁδὸν...στενήν] Matt. vii 12:

13. διὰ τὴν ἀρετήν] because it is the way of virtue; for the way of virtue is one, although it has many branches.

14. διὰ τοὺς ἱδρ. κτλ.] because of the effort it demands, and Ὦε- cause few are found able to tread it, in comparison of the great number who take the contrary direction, and who walk in the way of vice. The καὶ couples the antecedent of ὅσοι to τῶν ἐναντίων.

/ / Co ε / / / \ 2/. πενίαν KATAYVOVTES TOV μετέρου λόγου, πᾶσας Tas ἄλλας ε \ 297 \ / i / \ 9 aA \ ὁδοὺς ἀφέντες, πρὸς µίαν ταύτην φέρεσθε καὶ ὠθεῖσθε τὴν " \ / \ / € \ > Νιού e NS ο διὰ λόγου καὶ θεωρίας, ὡς μὲν αὐτοὶ οἴεσθε, ὡς δὲ ἐγώ φηµι,

\ \ CHa Kal τὰ ἑξῆς.

6 om ws µεν αυτοι οιεσθε a ‘duo Reg.’:

3. ὥσπερ T. πενίαν καταγν. τ. HL. λόγου] καταγ. τί τινος is to find something to somebody’s disadvantage: ‘why do you profess to have found our principles poor?’

5. πρὸς µίαν ταύτην] not, of course, the µία 060s orev spoken of above—which included πάσας τὰς ἄλλας dovs,—but a single branch of that road. Gr. grants that the road of the διαλεκτικὸς is not a bad road, if it were properly pursued; but it is, as he has compelled the opponent to admit, a loss to follow that one road to the exclusion of all others, and so to forfeit the ‘many,’ and perh. the better, mansions. This is indeed to incur a πενία, unknown to the faithful followers τοῦ ἡμετέρου λόγου. Gr.’s conception of the ‘many mansions,’ all attainable to the individual, not successively, but by walking simultaneously along many roads which lead to them, is a conception difficult to grasp, but suggestive of a noble fulness of living energy.

tb. ὠθεῖσθε] ‘crowd along,’ ‘ force your way in a herd’; Theocr. xv 73 ὠθεῖσθ᾽ ὥσπερ ves.

ἆδολ. κ. τερατείας] ᾿Αδολεσχία is ‘2dle chattering’: Elias explains τερατεία by τὸ πλάττειν ἄτοπά τε

καὶ ἀλλόκοτα, ‘saying extraordinary things to electrify people.’ Cp. Ar. Nub. 418. The verb τερατεύεσθαι comes below in § το.

8. dmaplOunow] ‘enumeration.’ 1 Cor. xii 29. It is a little strange that Gr. should select a passage where St Paul is insisting on the limitation of spiritual gifts, and their assignment to the various members of the Church, instead of being accumulated upon each. But prob. Gr. does not concern himself with the context of the passage, and intends the ‘rebuke’ to apply to the διαλεκτικὸς inasmuch as he gives himself the airs of an ‘apostle’ or a ‘ prophet.’

ϱ. ἐν ots φησί] ‘where he says.’ It seems best not to make χαρισ- µάτων the antecedent of ofs.

9. However exalted you may be yourself, you cannot make other people theologians suddenly. That, however, is what you profess to do, and then you crowd Councils with the conceited rabble that you have collected.

11. ἔστω dé ὑ. ot] Assuming that you have the gifts which you imagine, why do you make such a bad use of them? In by. πέρα it is

9. I και ο peta] και wera ο || 6 om υφασμµασιν ad ‘duo Reg. duo

doubtful whether vy. is neut. or masc., ‘deyond the heights,’ or ‘ beyond the high ones.

I. ἀρρήτων] 2 Cor. xii 4. μετὰ II. οὐράνιος below.

3. αὐθήμερον πλ. ἁγίους] It is assumed, from their setting up as theologians, that they have passed through the moral discipline which Gr. requires before so doing (p. 4 supra); but the discipline must have been hurried through ‘ad/ zz a day.’

2b. xetporovets θ....ἐμπνεῖς T. π.] The same thought carried on. These men’s theology has come to them, not by long study and careful training, but by a touch or a breath. Χειρ. prob. alludes to the act of laying on of hands in Ordination, though Gr. does not necessarily imply that the men had been actually ordained. The word, however, may perh. only mean ‘elect,’ ‘appoint.’ In either case the process is characterized as both arbitrary and sudden.

4. ἐμπνεῖς] Elias supposes a ref. to such passages as Gen. ii 7 or Job xxvii 3. If the allusion to ordination in χειρ. were secure, it would be natural to connect ἐµμπν. with John xx 22 (ἐνεφύσησεν). There is no evidence, however, that any ceremony of breathing was used in Gr.’s time in ordaining; and it seems simpler to regard the word as denoting only a quick and miraculous

way of imparting the knowledge of divine things.

5. π. συνέδρα] So equipped, the theologians pass to those ‘#zu/- titudinous councils’ which were the chief feature of Church History in the fourth century. Gr., as is well known, had no high opinion of councils at the best (Stanley Zasterz Church p. 74). Aoylwy points both to the assurance with which these men spoke, and to the source of their inspiration (ἐμπνεῖς).

6. évdecuets] a rare word; ‘Zo put in bonds. The ‘spider’s webs’ are of course the dogmatic subtleties by which they entangle weak opponents. Cp. Orat. xxv § 18.

7. opnkids] He does not seem to refer again to the heathen; it is the heretics themselves who swarm out against the faith,—the same who are described in the next sentence as διαλ. ἀνάδοσιν.

8. σχεδιάζει] The verb denotes what is hastily prepared out of the first materials that come to hand, ‘to improvise.’ It thus returns to the accusation that Gr.’s opponents had had no proper training.

2b. 6. ἀνάδοσιν] ᾿Αναδίδωμι is to ‘yield,’ as the earth yields a crop, or the spring a volume of water. Thuc. ili 88 uses it of Aetna, rip κ. καπνὸν ἀναδ. So ἀνάδοσις is an ‘output’ or ‘outburst.’ Διαλεκτικῶν of course is masc., ‘dalecticzans.’

ἐκκαρπούμενος;

if xi 7 \ > an Ye \ ᾿Αντιλέγεις καὶ τούτοις; καὶ οὐδαμοῦ σοι τὅλλα; καὶ

καὶ φιλοτίμους.

tracted expression; ‘as the old fables did with the giants,’ meaning, ‘as the old fables said that the Earth brought forth the giants.’ It explains the metaphor of dvddoow. The giants, however, are referred to not only because they sprang out of the Earth, but because they waged war upon the gods.

1. τῶν ἀνδρῶν ὅσον κ.] ‘everything that 7s worthless tn the shape

of men.’ 2. συρφετόν] like περίψηµα, ‘off Scourings,’ ‘sweepings.’

20. χαράδραν] may be either the ‘torrent’ itself, or the ‘channel, natural or artificial, down which it pours. Here perh. the former is the sunplests the ‘ offscourings’ form a ‘torrent’; but the metaphors are somewhat entangled.

3. κολακείᾳ] They were ἄνανδροι to begin with; and the flattery which they receive from their leaders makes them worse.

20. Kaw. ἀσεβ. ἐργαστ. ἐδημ.] ‘ you have created a strange kind of manufactory.’ The heretical leaders have set up in business, as it were; their plant and factory consisting of their dupes. The stress of the sentence does not lie on the products of the ἐργ. (i.e. ἀσεβείας), but on the fact that the leaders make a living by it.

5. ἐκκαρπούμενος] ‘profiting by.’

10. Jf you cannot be stlent, turn

εκκαρπουµενος acd

your argumentative powers to use by refuting the various schools of heathen philosophy, the absurdities of heathen worship and magic. Or if you prefer something more original and constructive, give us a philosophy of your own, or speak of pownts of Christian doctrine where there ts no great harm done tf a mistake ws made,

6. καὶ τούτοις] i.e. as you oppose everything else that we say. Cp. the beginning of the sermon.

26. οὐδαμοῦ σ. τἄλλα] ‘Do you care for nothing else ?,’ i.e. than talking, and talking controversially.

7. δυναστεύειν] not here over others, but over the man himself. His tongue is his tyrant.

16. τὴν ὠδῖα τ. λ.] Cp. the somewhat similar image in Job xxxii 18 foll.

8. ὑποθέσεις] ‘subjects,’ ‘themes’; Lat. argumenta.

9. φιλοτίμου] We too transfer the epithet ‘avzbztious’ to the subject from the man who deals with it. But the usage does not occur commonly in Greek.

10. βάλλε] ‘streke.” The unsympathetic attitude here assumed towards the schools of Greek philosophy does not represent the whole mind of Gr. and his friends. It is only assumed for arhetorical purpose.

20. τὴν σιωπήν] ‘The Pythagorean

school is represented to us not merely as a scientific association, but also, and principally, as a religious and political society. Entrance into it was only to be obtained by a strict probation, and on condition of several years’ silence.” ‘‘The duration of the silent noviciate is variously given,” Zeller Pre-Socratic Philosophy 1 Ῥ. 342 (Engl. Transl.), where this ref. of Gr. may be added to those given by Zeller.

1. Tovs Kuduous τ. ’Opdixods] ‘‘According to later accounts, the Pythagoreans of the higher grade [lived] in obedience to a minutely prescribed rule of life... This...enjoined...entire abstinence from... animal food, from beans and some other kinds of nourishment.” Zeller op. cit. p. 343 f. ‘* Whether these ordinances,” he adds, ‘originated with the Italian Pythagoreans, or only belong to the later Orphics of Pythagorean tendencies; whether consequently they arose from Pythagoreanism or from the Orphic mysteries, we do not certainly know.” Zeller speaks of ‘‘the early connexion of Pythagoreanism with the Bacchic Orphic mysteries” (p. 347, first note).

2b. Αὐτὸς ἔφα] ‘‘ They rigorously maintained the doctrine of their master, and silenced all opposition with the famous dictum αὐτὸς ἔφα””: Zeller p. 350. Gr. calls this κ. ἀλαξ. ‘an extraordinary piece of swagger.’

2. Tas ἰδέας] ‘‘Plato...defines the Idea as that which is common to the Many of like name...This Universal he conceives as separate from the world of Phenomena,—as absolutely existing Substance... The Ideas stand as the eternal prototypes

of Being—all other things are copied from them”’; ‘‘archetypes, according to which Divine Reason fashioned the world”: Zeller Plato and the Older Academy pp. 239 foll., 244.

3. µετενσωµατώσεις κ. περιόδους] ‘his transincorporations and ctirculations of our souls. See Zeller of. cit. ch. ix. “Αι their first birth, all [souls]...are implanted in human, and male, bodies; only their lots vary according to their merit. After death, all are judged, and placed for a thousand years, some as a punishment under the earth, some as a reward in heaven. This period having elapsed, they have again to choose,—the evil as well as the good, —a new kind of life; and in this choice, human souls pass into beasts, or from beasts back into human bodies” (p. 393).

4. dvauvjoes] Plato taught that our souls bring with them into their earthly existence knowledge acquired in a previous state of existence. ‘‘If ...concepts and cognitions [of an universal kind] are given us before any presentation has been appropriated, we cannot have acquired them in this life, but must have brought them with us from a previous life. The facts of learning and of conceptual knowledge are only to be explained by the pre-existence of the soul.” Zeller p. 395.

5. ἐπὶ ψυχήν] ‘directed to,’ ‘reaching as far as,’ and so ‘concerned with the soul,’ i.e. of the beloved, although it may profess to be unconcerned with the body. ‘‘Love...is realised in a graduated series of different forms. The first is the love of beautiful shapes, —of one, and then of all: a higher step is the love of beautiful

THEOLOGICAL ORATION 7 ; I9

\ / / ἀτόμους, καὶ τὴν ἀφιλόσοφον ἡδονήν ᾿Αριστοτέλους τὴν / \ \ / µικρολόηον πρὀνοιαν, καὶ τὸ ἔντεχνον, καὶ τοὺς θνητοὺς nA / δν 3 la) / περὶ ψυχῆς λόγους, Kal TO ἀνθρωπικὸν τῶν δογµάτων᾿ an na nr an / n τῆς Στοᾶς τὴν ὀφρύν, τῶν ΓΚ υνῶν τὸ λίχνον τε καὶ ἀγοραῖον. n ο Ni Barre µοι τὸ κενόν, TO πλῆρες τῶν ληρημάτων, ὅσα περὶ lal Xx lal \ 3 / \ / 3 a \ θεῶν ἢ θυσιῶν, περὶ εἰδώλων, περὶ δαιμόνων ἀγαθῶν τε καὶ lal / / / κακοποιῶν, ὅσα περὶ µαντείας, θεαγωγίας, ψυχαγωγίας,

souls, which operates in moral words and efforts, in works of education, art, and legislation: a third is the love of beautiful sciences,” etc. : Zeller p. τοι; cp. Ῥ. 507. ,

20. ἀθείαν]-- ἀθεότητα. Theatheism of Epicurus was of a practical, rather than theoretical, nature. He did not deny the existence of gods, but their interference in the affairs of men. See Zeller Stozcs, Epzicureans, and Sceptics p. 464 foll.

I. ἀτόμους] Epicurus, whose view of the universe was purely materialistic, taught the eternal existence of those ‘‘primary component parts of things” which he called ‘atoms.’ See Zeller of. cit. p. 439 foll.

2b. ndovnv) ‘*The only unconditional good, according to Epicurus, is pleasure; the only unconditional evil is pain’’:, Zeller p. 473. By ἀφιλόσοφον Gr. means ‘unworthy of a philosopher.’ On the character of ‘pleasure’ as understood by Epicurus, see Zeller p. 476 foll.

2. T. µικρολόγον πρόνοιαν] “' Aristotle’s philosophy excludes the conception of God’s immediate interference in the course of the universe ; and it would be illegitimate to attribute to Aristotle the popular belief in Providence”: Zeller Aristotle and the Earlier Peripatetics 1 p. 422 (cp. Ρ. 403 and II p. 328). The epithet µικρολόγον would more naturally apply to a providence concerned with petty details; Gr. seems to intend it in a kind of passive sense,

‘of which mean things are said.’ Cp. θνητοὺς λόγους just below.

26. ἔντεχνον] ‘the artificial character of his system.’ Gr., aS a master of rhetoric, prob. has chiefly in view Aristotle’s work on Rhetoric, at the beginning of which the word évrexvos frequently occurs.

Τό. θνητοὺς π. W. λόγους) ‘ hes mortal language about the soul.’ ‘It is impossible to say that Aristotle taught a doctrine of personal immortality. He taught merely the continued existence of thinking spirit, denying to it all the attributes of personality”: Zeller op. cit. 1 Ῥ. 134-

3. ἀνθρωπικόν] hardly distinguishable here from ἀνθρώπινον: ‘the purely human character of hts determinations,’ i.e. the absence of anything divine in his teaching.

4. ὀφρύν] Lat. supercilium, ‘haughtiness.

2b. Κυνῶν] applied to the Cynics as early as Arist. Ret. ΠΙ x 7.

2b. τὸ λίχνον κ. ἀγοραῖον] ‘the greed and coarseness. Zeller Eclecticism p. 290 speaks of the ‘‘coarse and rude behaviour” of the later Cynics, ‘‘their extortions and impositions, and, despite their beggarly life...their covetousness.”’ ᾿Αγοραῖον, cf. Acts xvii 5.

5. τὸ κενόν, τὸ πλ. T. ληρ.] OXymoron; ‘emptiness, full of absurdtties.’

7. θεαγωγίας, ψυχ.] ‘the calling up of gods, and of souls.’

Pes

Φιλοσόφει

2. ἀπαξιοῖς λ.] ‘think unworthy of treatment.’

3. τὰ σά] It is difficult to see why the subjects which Gr. classes under this headshould beso described any more than many of the foregoing. It does not seem to mean ‘Christian subjects,’ rather than heathen; which would more naturally have been called τὰ ἡμέτερα; and besides, such a subject as ὕλη has nothing distinctively Christian in it. Prob. Gr. means ‘stick to a line of your own,’ as distinguished from being guided by the movements of an adversary.

22. τὸ ἐν T. φιλότιμον] ‘an ambitious subject in that line’: cf. above p. 17.

5. Κόσμου ἢ κόσμων] ‘the world or worlds. Gr. seems to have entertained the notion of a ‘plurality of worlds.’

7b. ὕλης] ‘matter’; no doubt Gr. means concerning its nature, origin, and the like.

6. λογικῶν φύσεων B. τε κ. χ.] Elias rightly understands Gr. to mean good and bad angels.

8. ἐπιτυγχ...διαµαρτ.] ‘to hit,’

‘to mtss.’ It certainly seems strange that Gr. should consider it almost a matter of indifference whether a man were right or wrong upon such matters as the last four which he has mentioned. But this is evidently the sense which is required. Prob. he supposed that it was not possible to go far wrong on such subjects. Any interpretation of ‘recompense,’ for instance, which was not really a denial of recompense, would be harmless in comparison with the teaching upon the nature of Christ to which Gr. was accustomed from the Eunomians.

g. ἐντευξόμεθα) used with a reference to ἐπιτυγχ. just before. Even if we make a few mistakes on points of subordinate importance, ‘we shall meet and converse with God.’

1Ο. ὀλίγα] does not seem to be often used in the plur. in this adverbial sense. It appears to suggest the various occasions on which a little of such intercourse is vouchsafed.. In the contrasted clause, μικρὸν qualifies ὕστερον, and ἴσως qualifies τελεώτ., ‘soon after,’ ‘ perhaps more perfectly,—the tows suggesting a modest doubt concerning our share in the great revelation.

ΘΕΟΛΔΟΓΡΙΚΟΣ ΔΕΥΤΕΡΟΣ.

ΠΕΡΙ ΘΕΟΛΟΓΙΑΣ,

ibs

\ / \ n caper, ἢ χωρούμεθα----ἐπειδὴ ταῦτα οὕτω, καὶ ἐνεώσαμεν aA nan il \ / /

1. Having spoken of the conditions under which theological subjects should be treated, we ee Ke our theological enquiry atself, voking the assestance of the T; eae

I. ἀνεκαθήραμεν] lit. ‘cleaned up’; a ref. to the passage of Plato quoted above p. Il.

Φωτὶ καταλαμβάνηται φῶς] cf. John 15; but Gr.’s interpretation of his text is a very doubtful one.

4. ἐπιμελεστέροις] ‘among thoughtful men, "Ayovos=dkapros Mark iv 10.

ἐστὶ καὶ ὀνειρώδους τέρψεως. Hesych. renders the word by 7 κατὰ κύκλον κίνησις--- whirl.’ ps 6165) Weel, 1142:

7. τῷ πνεύμ. διακόπτεσθαι] stopped for want of breath.’

10. ἐχωρήσαμεν, ἢ χωρούμεθα] Our limits are fixed by our own capacity and by that of those whom we address.

8. ἐνεώσαμεν...ἀκάνθαις] Jer. iv 3.

12. προστησάµενοι tT. λ.] ‘making God the προστάτη, or patron, of the discourse’ ;—a favourite expression of Gr.’s.

Cp. Plat. Rep. 10°

a

κ εν \ x A \ ¢/ \ e id / ¢/ τὸν υἱόν, καὶ TO πνεῦμα TO ἅγιον, περὶ ὧν ὁ NOYOS, ὥστε δν N > a \ \ a \ Αλ a aA τὸν μὲν εὐδοκεῖν, τὸν δὲ συνεργεῖν, τὸ δὲ ἐμπνεῖν' μᾶλλον \ / 3 an an / / \ 3/- δὲ µίαν ἐκ τῆς μιᾶς θεότητος γενέσθαι τὴν ἔλλαμψιν ς n / if / a ἐνικῶς διαιρουµένην, Kal συναπτοµένην διαιρέτως, ὃ καὶ / 5 παράδοξον. | uf 3 2. ᾽Αγιόντι δέ pot προθύµως ἐπὶ τὸ ὄρος, ἢ τὀ γε an; / A ἀληθέστερον εἰπεῖν, προθυμουμένῳ τε ἅμα καὶ ἀγωνιῶντι, \ \ N \ > / \ \ \ \ > / σ na τὸ μὲν διὰ τὴν ἐλπίδα, τὸ δὲ διὰ τὴν ἀσθένειαν, ἵνα τῆς I: Mh a a νεφέλης εἴσω yévapat, καὶ θεῷ συγγένωµαι (τοῦτο yap / / > UA 5 / i \ / κελεύει θεός), εἰ µέν τι Λαρών, συνανίτω καὶ στηκέτω id Ἂ 2/ / A / ie a / πλησίον, Kav ἔξω µένειν τῆς νεφέλης δέη, τοῦτο SeyopmeEvos. / 3 3 fo! / εἰ δέ τις Nada, ἢ ᾿Αβιούδ, ἢ τῆς γερουσίας, ἀνίτω μέν, . x / i \ \ ς./ n / ἀλλὰ στηκέτω πόρρωθεν, κατὰ τὴν ἀξίαν τῆς καθάρσεως. 3 / la) la) \ 3 / 4 ” x εἰ δέ τις τῶν πολλῶν καὶ ἀναξίων ὕψους τοιούτου Kai le / / / \ 15‘Oewpias, εἰ μὲν ἄναγνος πάντη, μηδὲ προσίτω, οὐ γὰρ a ML / / ἀσφαλές' εἰ δὲ πρὀσκαιρα γοῦν ἠγνισμένος, κάτω µενέτω, Ν / 1d an nan \ A a Kal µόνης ἀκουέτω τῆς φωνῆς καὶ τῆς σάλπιγος, τῶν A a / / ia \ ψφιλῶν τῆς εὐσεβείας pnuatav: καπνιζὀμενὀν τε τὸ ὄρος. / ks la) BreréT@ καὶ καταστραπτόµενον, ἀπειλήν TE ὁμοῦ καὶ a a i > / / 20 θαῦμα τοῖς ἀνιέναι μὴ δυναµένοι.. εἰ δέ τις θηρίον ἐστὶ

3 της µιας] µιας της ἆ 2. 8 ασθενειαν] αληθειαν cd ‘Or. 1!” | I5 προσιτω ov yap] προσιτετω ουδε yap ‘Or. 1’ || 18 καπνιζοµενον τε] και καπν. ο: om Te 6 || 19 βλεπετω] ‘in nonnullis βλεπων)

4. exes διαιρ. κτλ.] ‘an illuinfrequently uses δέχεσθαι in the

mination which, though one, comes

in three different modes, and which, though coming in different modes, is united.’

2. Like Moses, Gr. ts called up into the mountain to converse with God. Fe tnvites his hearers to join him as far as may be permitted, lke Aaron or the elders. ‘Beasts’ are warned away,

6. ἀνιόντι] Ex. xix 3 foll.

7. ἀγωνιῶντι] ‘filled with anxious Jeare

8. ἵνα] depends upon ἀνιόντι. Ths νεφέλης Ex. xxiv 18.

το. ’Aapdv] Ex. xix 24.

sense of ‘accepting’ a situation, i.e. not rebelling against it.

13. K.T. ἀξίαν τ. καθάρσεως] Saccording to the degree of his purification. ΟΡ. Ῥκ. xix 22;

18. τ. ψιλῶν τ. evo. ῥημάτων] Cp. ὭὈσυιί, ντο (Heb. χα το Επεν are to hear τὰ ψιλὰ ῥ. as distinguished from attempting to understand the depths of their meaning.

20. θηρίον] Ex. xix 13. Cp. Greg. Moral. vi 27 ‘bestia montem tangit,

THEOLOGICAL ORATION II 23 \ \ > / \ 3 ie / / πονηρὸν καὶ ἀνήμερον καὶ ἀνεπίδεκτον πάντη λόγων θεωρίας καὶ θεολογίας, μὴ ἐμφωλευέτω ταῖς ὕλαις κακούρ- γως καὶ κακοηθῶς, ἵνα τινὸς λάβηται δόγματος ἢ ῥήματος, ἀθρόως προσπηδῆσαν, καὶ σπαράξη τοὺς ὑγιαίνοντας λόγους ταῖς ἐπηρείαις, ἀλλ) ἔτι πόρρωθεν στηκέτω, καὶ ἀποχωρείτω τοῦ ὄρους, ἢ λιθοβοληθήσεται, καὶ συντριβήσεται, καὶ ἀπολεῖται κακῶς κακός" λίθοι γὰρ τοῖς θηριώδεσιν οἱ. lal Ig Ν / 7 i by ἀληθεῖς λόφοι καὶ oTeppoi. εἴτε πάρδαλις εἴη, συναπο- θνησκέτω τοῖς ποικίλµασιν᾿ εἴτε λέων ἁρπάζων καὶ ὠρυό- µενος καὶ ζητῶν ἥντινα βρῶσιν ποιήσεται τῶν ἡμετέρων φυχῶν ἢ λέξεων εἴτε cds καταπατῶν τοὺς καλούς τε καὶ διαυγεῖς µαργαρίτας τῆς ἀληθείας' εἴτε λύκος ᾿Αραβικὸς \ b) i Ἀ \ / ? 7 a /

καὶ ἀλλόφυλος, ἢ καὶ τούτων ὀξύτερος τοῖς σοφίσµασιν᾿ εἴτε ἀλώπηξ, δολερά τις ψυχὴ καὶ ἄπιστος, καὶ ἄλλοτε ἄλλη, τοῖς καιροῖς καὶ ταῖς χρείαις συμμορφουµένη, ἣν νεκρὰ τρέφει Kal ὁδωδότα σώματα, ἢ ἀμπελῶνες μικροί,

cum mens irrationabilibus desideriis subdita ad contemplationis alta se erigit: sed lapidibus percutitur, quia summa non sustinens ipsis superni ponderis ictibus necatur.’

1. ἀνεπίδεκτον π. λόγων 6. κ. θ.] ‘altogether incapable of taking in the words of contemplation and theology.’

2. μὴ ἐμφωλευέτω] from φωλεός ‘a den’; ‘let him not lurk in the zvoods,’ which Gr. imagines to clothe the base of the hill.

4. GOpdws] ‘all at once’; explained by Suid. Ξ ταχέως: otherwise it would be in accordance with the etymology to understand it of the animal gathering itself up for the spring. Cp.

§ 21. τ. ὑγιαίν. λόγους] 1 Tim. vi 3, 2 Της, {τα 5. ταῖς ἐπηρείαις] ‘abuse’; cp. ἐπηρεά couev above i 6. 2b. ἔτι πόρρωθεν] a kind of comparative =roppwrépw. Cp. v 5 μικρὸν ἄνωθεν.

8. στερροί] Cp. above i 3.

0. τοῖς roxihuaow] Jer. ΧΙΙ 23.

2b. λέων...ὠρυόμενος] 1 Pet. v 8. Il. o0s καταπατῶν] Matt. vii 6. 12. λύκος ᾿Αραβικός] Hab. i 8

(LXX.); cp. Zeph. iii 3. The words k. ἀλλόφυλος (i.e. “ο Phzlistine’) seem to be added to emphasize the mystic interpretation of Αραβικός.

I5. τοῖς καιροῖς kK. T. Xpelars συμμ.] ‘shifting shape according to opportunzties and necessities.’

16. ἀμπελῶνες μ.] Cant. ii 15 ἀλώπεκας μικροὺς ἀφανίζοντας ἆμπε- λῶνας. Gr. joins μικροὺ with ἆμπ. instead of ἁλώπ., understanding the sentence to denote the meanness of the ‘foxes’ (i.e. jackals), which did not venture to attack the large vineyards, and spoiled the small ones instead.

K N b) Bry a) / \ b) 6 lal >? B na / at ἀποβλήτων TH νόµῳ, Kal οὐ καθαρῶν εἰς βρῶσίν τε \ Σ / /' \ / 2 / κά Kal ἀπόλαυσιν. ᾖβούλεται γὰρ τούτων ἀποχωρήσας ὁ { \ a / / λόγος οὕτω πλαξὶ στερραῖς καὶ λιθίναις ἐγγράφεσθαι, καὶ / / \ / n / ταύταις ἀμφοτέρωθεν, διά τε τὸ φαινόµενον τοῦ νόµου καὶ \ / lal an / τὸ κρυπτόµενον' τὸ μὲν τοῖς πολλοῖς καὶ κάτω µένουσι, NN \ lal > / \ BA / τὸ δὲ τοῖς ὀλίγοις καὶ ἄνω POdvovow. fa) / 5 /’ a 3. Ti τοῦτο ἔπαθον, ὦ Φίλοι καὶ µύσται καὶ τῆς Σ / / BA \ id \ / ἀληθείας συνερασταί; ἔτρεχον μὲν ws θεὸν καταληψό- \ \ / καὶ τὴν νεφέλην ὃ / / / b) \ a e/ >. la) ς a % LET XOV, εἴσω γενοµενος ATO τῆς ὕλης καὶ τῶν υλικῶν, καὶ / ἐπεὶ δὲ προσέβλεψα, / a5 θ ΜΑΝΑ Sap θ 3 \ n ο ο / μόλις εἶδον θεοῦ τὰ ὀπίσθια' καὶ τοῦτο τῇ πέτρα σκεπασθείς,

3. 10 αγηλθον] απηλθον e

I. ὠμοβόρων]-- ὠμηστής ‘devouring raw flesh. The Law does not expressly forbid the eating of such animals on that ground; but it appears to be the reason for the prohibition of most of the birds enumerated in Lev. xi, Deut. xiv.

4. οὕτω] resumes the preceding clause—like ste demum; ‘not until it has got rid of these.’

tb. πλαξὶ...λιθίναις] Ex. xxiv 12. A somewhat difficult turn in the application of the narrative. Gr., or rather his λόγος as identified with him, has ascended the mountain, with a view to having impressed upon him, or upon it, the teaching of God, as the Commandments were upon the tables of stone. The epithets στερραῖς κ. Θ. are intended to convey the thought of something lasting, — no transient impression.

5. ἁἀμφοτέρωθεν] Ex. xxxii 15. Again a somewhat fantastic application. One side of the tables is seen—one part of the λόγος is understood—by every one; but there is a reverse which only few can read, viz. those who succeed in reaching

8 om µυσται και ἆ || g ετρεχον] ειχον ac ‘Reg. a tres Colb. Or. 1” |

the mountain top (Φθάνουσω). This use of φθάνειν is familiar in the

3. When he has reached the appointed spot, he can only see the ‘back parts’ of God.

8. μύσται] Those who are initiated into the mysteries.

0. καταληψόμενος] ‘as tf 7 were about to apprehend God.’

ΓΙ. dvéoxov]‘ penetrated’: cf. Hom. 27. ν 99 ἀντικρὺ δὲ διέσχε. Gr. uses it § 31 of penetrating through the veil of the Tabernacle.

2b. ὕλης] ‘ matter.’

12. συστραφείς] ‘having gathered myself up’: cp. Plat. Rep. I p. 336 συστρέψας ἑαυτὸν ὥσπερ θηρίον ἦκεν ἐφ᾽ ἡμᾶς.

XXXili 23 ok. τῇ χειρί µου. This interpretation of the ‘cleft in the rock,’ made familiar to Englishmen by Toplady’s hymn, is very ancient. Cp. Iren. Iv xx ο ‘uidebit...in altitudine petrae, hoc est, in eo qui est secundum hominem eius aduentu.’ The Incarnation gives an assured

ο / an avn bon τελευταία καὶ εἰς ἡμᾶς Φθάνουσα.

I om θεω acd || 6 οσα] ws ‘Reg. a’

point from which we may observe and study God, without being overwhelmed by the greatness of the revelation. The glories of the Divine Nature are tempered for us, as it were, by the Human Life which encompasses us as we look out from it tothe Divine. By the Incarnation, our field of contemplation is at once restricted and made clear.

I. διακύψας] ‘peering through the aperture. Hidov must be supplied again before gvow.

ωπον. ᾿Ακήρατος practically, if not etymologically, = ἀκέραιο ‘pure,’ ‘unmixed.’ Cp. Arist. de Mundo

Ἡ 5 στοιχεῖον ax. Te Kal θεῖον. Gr. adds λ. 6. τῇ τριάδι lest he should suggest the Sabellian notion of a self-conscious Nature distinct from the Persons in whom it resides.

3. T. πρώτου καταπ.] i.e. as reckoned from the seat of the Divine Presence, not as in Heb. ix 3 in the order of human approach.

4. ὕὃ. τ. χερουβὶμ συγκ.] It seems more natural to suppose that Gr. refers to the Cherubim covering the Mercy Seat (Ex. xxv 20 [19]), than to the decoration of the veil (Ex. Xxvl 31). Cp. Ezek. xxviii 14, 16, where, however, there is nothing in

most texts of the LXX. to represent ‘covering.’

5. τελευταία] to recall τὰ ὀπίσθια. Φθάνουσα as above.

76. % δέ] Gr. does not of course mean to distinguish sharply between the πρώτη and τελευταία vous, as if they were separate natures. He means the expressed and unexpressed parts or aspects of the same nature. The danger of misunderstanding is not felt in Greek, where words like πρῶτος, µέσος, and the like, are commonly used in a partitive sense; e.g. ὁ πρῶτος ποῦς ‘the front of the foot.’

76. ὑπ) αὐτοῦ] sc. τοῦ θεοῦ, to be supplied from θεοῦ τὰ ὀπίσθια above.

δ. μεγαλοπρέπεια] used of God nine times in the Pss.; µεγαλειότης is not. Prob. Gr. refers esp. to Ps. viii 2 (1), ciii (civ) r (in some texts), cx (cxi) 3, or cxliv (cxlv) 5, 12, where the word is used in connexion with God’s works. Gr. prefers the word because it expresses not the abstract quality, like µεγαλειότης, but the impression produced by its manifestation.

g. ὅσα mer’ ἐκεῖνον ἐκ. γνωρ.] ‘all the indications of Himself which He has left behind Him.’ Elias comue Wisd. xiil 5.

παραδεικνῦσαι τὸν ἥλιον, ἐπεὶ μὴ αὐτὸν προσβλέπειν οἷόν τε, τῷ ἀκραιφνεῖ τοῦ φωτὸς νικῶντα τὴν αἴσθησιν. οὕτως οὖν θεολογήσεις, Kav ns Μωυσῆς καὶ Φαραὼ θεός, Kav µέχρι τρίτου κατὰ τὸν Παῦλον οὐρανοῦ φθάσῃς, καὶ ἀκούσῃς ἄρρητα ῥήματα: κἂν ὑπὲρ ἐκεῖνον γένη, ἀγγελικῆς τινὸς ἢ ἀρχαγγελικῆς στάσεώς τε καὶ τάξεως ἠξιωμένος. κἂν γὰρ οὐράνιον ἅπαν, κἂν ὑπερουράνιόν τι, καὶ πολὺ τὴν φύσιν ὑψηλότερον ἡμῶν ᾖ, καὶ ἐγγυτέρω θεοῦ, πλέον ἀπέχει θεοῦ καὶ τῆς τελείας καταλήψεως, ἢ ὅσον ἡμῶν

χαλεπόν φράσαι δὲ ἀδύνατον, ὥς τις τῶν Tap Ἓλλησι θεολόγων ἐφιλοσόφησεν,-- οὐκ ἀτέχνως ἐμοὶ δοκεῖν, ἵνα καὶ κατειληφέναι δόξη τῷ χαλεπὸν εἰπεῖν, καὶ διαφύγη TO 3 / XN 3/. > \ / \ 9 Uy. 6 ανεκφράστῳ τὸν ἔλεγχον. ἀλλὰ φράσαι μὲν ἀδύνατον, ὡς ὁ ἐμὸς λόγος, νοῆσαι δὲ ἀδυνατώτερον. τὸ μὲν γὰρ νοηθὲν I προσβλεπειν] βλεπει ‘Reg. a’ || 3 Φαραω] του Φ. bdef || 4 ουρανου κατα τον Παυλον bef || 5 εκεινον] -νους bef || 6 om Ίξιωμενος ac || 7 καν γαρ] om yapa || οπιτιε | 8 om ηµων ἆ || η και] 7omaf 4. και] ινα το Ὦ || 15 Tw xaderov] το χαλ. bd: τω suprascr. ο || 16 om µεν ο

14 ινα

2. ἀκραιφνεῖ]-- ἀκεραίῳ ‘unmttigated, ‘untempered.’

3. Papaw θεός] Ex. vii 1.

4. κατὰ τὸν Παῦλον] 2 Cor. xii

2. Φθάσῃς as above.

10. ὑπεραίρει] used intransitively from Aristotle downwards.

2b. κάτω βρίθοντος κρ.] Wisd. ix

15. For κράµατος see i 7.

4. To form an adequate conception of God is even more impossible than to express tt when formed. It ts doubtful whether even angels can do it.

12. ἀρκτέον] from ἄρχεσθαι: ‘we must begin again. The hopes with which he had begun at first (ws θεὸν καταληψόµενος) have proved {α]- lacious.

The reference appears to be to Plato Timaeus 28 E τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦ παντὸς εὑρεῖν τὸ ἔργον, καὶ εὕροντα εἰς πάντας ἀδύνατον λέγειν. No approval is conveyed by the expression θεολόγων tis. Cp. v 16.

14. οὖκ ἀτέχνως] Plato thus artfully insinuates, in Gr.’s opinion, that he has himself apprehended what he says is so difficult to apprehend, and at the same time escapes exposure by saying that it is inexpressible (τῷ avex@p.).

17. ἀδυνατώτερον] because if only the conception could be formed, expression would be comparatively easy. Cp. Novatian de Trin. § 4 nomen Dei edici non potest, quoniam non potest nec concipi.

/ \ \ a an a / la) διάνοιαν. τὸ δὲ τοσοῦτον πρᾶγμα TH Savoia περιλαβεῖν / σο 7 \ > Ζ ο. a πάντως αδύνατον καὶ ἀμήχανον, μη ὅτι τοῖς καταβεβλα- { : \ / / > \ \ a / ς ο κευµένοις καὶ κάτω νεύουσιν, AANA καὶ τοῖς λίαν ὑψηλοῖς x / NP oe uA / τε καὶ φιλοθέοις, Kal ὁμοίως πάση ς / 8 } ο) \ \ 0 ζόφος οὗτος ἐπιπροσθεῖ καὶ τὸ \ \ a fa) / πρὸς τὴν τοῦ ἀληθοῦς KaTaVoONoL. a 2 fi \ a a a \ x iv 9 ταῖς ἀνωτέρω καὶ νοεραῖς φύσεσιν, αἳ διὰ τὸ πλησίον εἶναι fal A ¢/: a \ / \ N \ θεοῦ, καὶ ὅλῳ τῷ φωτὶ καταλάμπεσθαι, τυχὸν ἂν καὶ

I Taxa αν] — και ε || 4 καταβεβλακευμενοις] κατεβλ. acf ‘duo Colb. Or. 1’ ||

6 γεννητη] γενητη abc || 11 om Tec

I. εἰ καὶ μὴ µ., ἀλλ au. ye] μετρίως is here a word of approbation, ‘zf not satisfactorily, yet dimly at any rate.’

6. γεννητῃ] ποίξξγενητῇ ‘created,’ for Gr. goes on to speak of the higher created intelligences as a separate class afterwards ; but strictly ‘begotten’ or ‘born,’ i.e. existing under physical conditions, the effect of which is described in the following clause.

7. ἐπιπροσθεῖ] The verb is formed from the adv. ἐπίπροσθεν: ‘to be in front of, so ‘get in the way of.’ Wyttenbach collects many instances of its use in his note on Plut. ἄε Recta Aud. Ratione p. 41 C.

2b. σαρκίον] the diminutive expresses depreciation.

8. πρός] ‘2 reference to,’ ‘when it comes to a matter of.’

12. οὐκ οἶδα δέ, ef μή] Of course indicates Gr.’s opinion that it is impossible. This was the general opinion. Cp. Chrys. Hom. de Incomprehenstbild iii 1 τὸν ἀνεξιχνίαστον ἀγγέλοις, τὸν ἀνεξερεύνητον apxay- γέλοις, τὸν ἀθέατον τοῖς σεραφίµ, τὸν ἀκατανόητον τοῖς χερουβίµ, τὸν ἀόρατον apxats καὶ ἐξουσίαις καὶ δυνάµεσι καὶ ἁπλῶς πάση τῇ κτίσει.

10. τυχὸν ἂν καὶ τρανοῖντο] Tpavow, a favourite word of Gr.’s, usually =‘to make plain’ (e.g. § 20). But as τρανός is sometimes used in the more active sense of ‘clear,’ i.e. of penetrating intelligence (e.g. Wisd. vii 22), it seems best to understand τρανοῖντο here in that way, ‘gifted with insight and intelligence.’

12. ἐκτυπώτερον] ‘more expressly,’ ‘distinctly.’

5. The works of God are beyond our present comprehension, much more Himself; we can only affirn Jor certain that He exists.

14. κείσθω] ‘ de dropped.’ He does not wish to pursue the question with regard to the superior intelligences : τὸ δὲ ἡμ. ‘but as concerning us

’ / ο) lal / / { lal οὐχ 1 εἰρήνη Tov θεοῦ µόνον ὑπερέχει πάντα νοῦν καὶ / > a v4 al / b) \ > b] / κατάληψιν, οὐδὲ ὅσα τοῖς δικαίοις ἐστὶν ἐν ἐπαγγελίαις > / \ is > n ζ / / > \ > / αποκείµενα, τὰ µήτε ὀφθαλμοῖς ὁρατά, µήτε ὡσὶν ἀκουστά, µήτε διανοίᾳ θεωρητά, κατὰ puKpov γοῦν, οὐδὲ ἡ τῆς \ \ / κτίσεως ἀκριβὴς κατανόησις' καὶ γὰρ καὶ ταύτης πείσθητι \ \ 4 / Yi > / νι \ > τὰς σκιὰς ἔχειν µόνον, ὅταν ἀκούσης Ὄψομαι τοὺς ovpa- / fal vous, ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, καὶ \ a / / a a / τὸν ἐν αὐτοῖς πάγιον λόγον ὡς οὐχὶ νῦν ὁρῶν, ὀψόμενος μας ie keane ’S \ \ \ / ο επι a \ δὲ ἔστιν OTE’ ἀλλὰ πολὺ πρὸ τούτων 1) ὑπὲρ ταῦτα, καὶ a a / f / /- ἐξ ἧς ταῦτα, φύσις ἄληπτός τε καὶ aTrEpiANT TOS: λέγω δέ, > ed 7 λ Sires: b] / > \ \ SN / οὐχ ὅτι ἔστιν, ἀλλ τις ἐστίν. οὐ γὰρ κενὸν τὸ κήρυγμα ο / / na n / a ἡμῶν, οὐδὲ µαταία ἡ πίστις ἡμῶν, οὐδὲ TOUTO ἐστιν ὃ / \ / Ν, / ο δογµατίζοµεν' μὴ πάλιν τὴν εὐγνωμοσύνην ἡμῶν ἀθείας νι 13 2 \ \ if \ An e id λ. aBns ἀρχὴν καὶ συκοφαντίας, καὶ κατεπαρθῆς ὡς ὁμολο-

5. 2 εν επαγγελιαι εστιν ἆ || 8 παγιον] παναγιον e || 10 om ταυτα φυσις .. Aeyw ded

1. ὑπερέχει π. νοῦν] Phil. iv 7. to. ἄληπτός τεκ. ἀπερίλ.] ‘inap-

3. μήτε ὀφθ. ὁρατά κτλ.] 1 Cor. ii g. -Gr. forgets, as most people do, that St Paul adds ἡμῖν γὰρ ἀπεκά- λυψεν ὁ O. διὰ τοῦ πνεύματος.

4. κατὰ μικρὸν γοῦν] Τοῦν corrects, but limits the concession ; ‘not contemplated by the mind— well, only to a small extent.’

6. τὰς σκιάς] ‘the outlines.’

8. 7. ἐν avr. πάγιον λόγον] πάγιος from the root of πήγνυμι, ‘firm,’ ‘fixed’; ‘the well established order that prevails among them. The words are a paraphrase of ‘which thou hast ordained.’

2b. ὀψόμενος δὲ ἔστιν ὅτε] Gr. calls attention to the fact that the Ps. uses the future, not the present.

9g. 9 ὑπὲρ τ....φύσι] ὑπερέχει πάντα vouv. It is a little odd to say, ‘‘not only the peace of God, but God Himself, passeth understanding.” We might have expected, *“If the peace of God passeth understanding, much more God Himself.”

prehensible as it ts and incomprehenstble.’

II. οὐχ ὅτι ἔστι, ἀλλ᾽ Aris ἐστίν] may be taken either with ἄληπτος kK. ἀπερίληπτος, or with the main verb ὑπερέχει π. νοῦν. Perh. the latter is the more forcible: ‘I do not mean that the fact of its existence passes understanding, but the nature of it.’

tb. οὐ yap κενόν κτλ.] 1 Cor. xv 14, 17- The γὰρ implies that it would be ‘vain’ if we were unable truly to apprehend the fact of God’s existence.

13. 6 doyuarifouer] ‘zor zs that the doctrine which I am laying down.’

. Lis / 2 ΄ 2b. εὐγνωμοσυνην] ΟΡ. εὐγνώ- μονος above, i 5. It resembles ἐπιεί- κεια, ‘veasonableness. Mn πάλιν,

14. κατεπαρθῇς] ‘exalt yourself against me. Cp. Cyn Al.c. Ful, i pe 0:

n Ni 5 η ϐ. Tod μὲν γὰρ εἶναι θεόν, καὶ τὴν πάντων ποιητικήν \ \ Sih, N / if \ ¢ τε καὶ συνεκτικὴν αἰτίαν, καὶ ὄψις διδάσκαλος, καὶ ὁ \ / \ n ¢ / φυσικὸς νόμος" ἡ μὲν τοῖς ὀρωµένοις προσβάλλουσα, Kal / ο \ id / πεπηγόσι καλῶς καὶ ὁδεύουσι, καὶ ἀκινήτως, ἵνα οὕτως ‘A \ / ς n ς εἴπω, κινουµένοις καὶ φερομένοις" ὁ δὲ διὰ τῶν ὁρωμένων / \ > N / καὶ τεταγµένων τὸν ἀρχηγὸν τούτων συλλογιζόμενος. an \ x \ / / \ an 3 / la) πῶς yap ἂν Kal ὑπέστη τόδε TO TAY, ἢ συνέστη, μὴ θεοῦ \ \ > / , τὰ πάντα Kal οὐσιώσαντος Kal συνέχοντος; οὐδὲ γὰρ ει / / κιθάραν τις ὁρῶν κάλλιστα ἠσκημένην καὶ τὴν ταύτης 9 / \ > / BN an / na εὐαρμοστίαν καὶ εὐταξίαν, ἢ τῆς κιθαρωδίας αὐτῆς ἀκούων, ἄλλο τι ἢ τὸν τῆς κιθάρας δημιουργὸ L τὸν κιθαρωδὸ n 1 pas δημιουργὸν καὶ τὸν κιθαρωδὸν / \ \ ant > in a ) ; ἐννοήσει, καὶ πρὸς αὐτὸν ἀναδραμεῖται TH διανοία, κἂν > la) Ud a a \ \ ἀγνοῶν τύχη Tals ὄψεσιν. οὕτω Kal ἡμῖν TO ποιητικὸν

6. Of His existence the order of nature assures us. We are forced to think of a Creator when we look upon Creation, as the sight of a lyre makes us think of the lyre-maker. But beyond that, we have no cerfainty.

4. συνεκτικήν] from συνέχειν, ‘to maintain in harmony’: ορ. Col.i17 τὰ πάντα ἐν αὐτῷ συνέστηκεν. So Xen. Cyrop. 8 p. 140 [οἱ θεοὶ] τὴν τῶν ὅλων τήνδε τάξι συνέχουσιν ἀτριβῆ. For the construction, τὴν π. π. αἰτίαν is strictly (with θεόν) the subject of εἶναι. The def. art. is used in the same way as in participial sentences like εἰσὶν...οἱ τ. ἀκ. προσκνώµενοι (above, p. 1); where our idiom rather puts ‘a’ than ‘the’; ‘that there is a God and a creative cause.

5. 6 φυσικὸς νόμος] Gr. does not here mean ‘natural law’ in our modern sense, although such an use might readily be paralleled. The explanatory clause below shews that he does not mean ‘the law which

we observe in the natural order around us,’ but the natural consequence upon ourselves of the observations which we make. Cp. below ταῖς Φυσικαῖς amrodelEeow.

2b. προσβάλλουσα] ‘lighting upon.’ ~

κ. πεπηγόσι] πέπηγα (from πήγνυμι) has the intrans. sense, ‘Zo be fixed. K. mem. κ. 06. κ. κιν. K. Pep. are predicates of τοῖς ὁρ.; ‘seeing them fixed’-etc.

8. συλλογιζόμενος] When we see the order in nature the natural result upon ourselves is to infer the existence of an ἀρχηγός 1.6. ‘author.’

1Ο. οὐσιώσαντος] οὐσιόωξ-' to give ovoia,’ ‘bring into being.’

ΤΙ. κιθάραν...Κάλλιστα ἠσκημένην] Cp. Paley’s famous argument about the watch. ᾿Ασκεῖν like ἐξασκεῖν, = exornare; see Hom. Οα. 1 439: ‘beautifully and elaborately made.’

I5. ταῖς ὄψεσιν] contrasted with τῇ Savoia: ‘he will pass (ἀναδ. because higher up, further back, in the order of thought or causation) to him in thought, although he may

a \ \ la) a > δῆλον, Kal TO κινοῦν καὶ τηροῦν τὰ πεποιηµένα, κἂν μὴ

δείξεσιν.

δ ae We ef yey bie / η) ou / ειξις 3 TLS ουτὼς ELS EON ATOV copias ἀφίκετο; TLS τοσουτου

not be acquainted with him by sight.’ The unusual pl. ταῖς oy. might mean either ‘by his (the player’s) looks,’ or ‘by his (the hearer’s) sight.’ The latter makes the best parallel to διαν.; it is also used in this sense by Herodian 6 (ο, 10) ws ἐν ὄψεσιν ἦν ‘when he came tn sight.’

1. τὸ ποιητ. δῆλον] ‘the creating power ts plain.’

2. ἀγνώμων] here ‘unreasonable,’ ‘deficient tn sense.’

3. κ. ταῖς ϕ. ἐπ. ἀποδ.] The καὶ joins ἑπόμενος to ἑκουσίως, not to προιών.

4. ἀλλ οὐδὲ τοῦτο] a very difficult passage. The usual interpretation makes ἀλλὰ answer to the μὴ in μὴ προιών, ‘who will not go as far as this, but (says) that not even this, which we have imagined, is God.’ But it is harsh to supply the necessary φάσκων or ὁμολογῶν in order to make the clause grammatical; and a comparison with the sentence in § 12, where Gr. resumes his thread after a long digression, seems toshew that we must assign an entirely different meaning to the present sentence, —and one which will accord better with grammatical requirements. In § 12 Gr. says that the proposition from which he had started was τὸ mun ληπτὸν εἶναι ἀνθρωπίνῃ διανοίᾳ τὸ θεῖον, μηδὲ ὅλον ὅσον ἐστὶ φαντάζεσθαι. Here, accordingly, we must suppose, that it is Gr. himself, and not the λίαν

ἀγνώμων, who denies εἶναι θεὸν ὅπερ ἐφαντ. Itis, he says, very unreasonable not to accept the natural proofs of God’s existence, and in following them we are compelled to form certain great outlines of a conception of God (e.g. creative power, rational method, etc.), which we cannot doubt to be correct. But even this is not the same thing as to identify (εἶναι ὅπερ) God with what we have imagined, or figured to ourselves, or what our reason has delineated. Tovro is the’ subject of ἐστὶν understood, of which εἶναι 6. κτλ. is the predicate. While we have ἀποδεί- ξεις for the one belief, we have none for the other.

5. uméypayev] Cp. 1 Pet. ii 21 ὑπογραμμόν ‘a sketch,’ ‘outline.’

6. ἐν περιοίᾳ τ....ἐγένετο] Gr. uses the same expression in Or, xlv § ΙΙ: οὐ yap οἷόν τε ἄλλως ἐν περιοίᾳ θεοῦ γενέσθαι σώματος ὑλικοῦ καὶ δεσµίου vod πάχος μὴ βοηθούμενον. The rare word περίνοια appears to denote an embracing in thought, a mental taking in of the subject. Tovrov sc. θεοῦ ‘lf ever anyone in any degree has attained to an understanding of Him, what proof ts there of the fact?’

8. τὸ στόμα...πνεῦμα] Ps. cxviii (cxix) 121. The ἵνα almost=wore, following as it does upon the οὕτως and the τοσούτου.

THEOLOGICAL ORATION II 31 4 \ ¢/- a WA a N / b] an ἤνοιξε Kal εἵλκυσε πνεῦμα, ἵνα τῷ τὰ πάντα ἐρευνῶντι \ / \ \ (6 n [ο] la) / ra) \ καὶ ywookovTe καὶ τὰ βάθη τοῦ θεοῦ πνεύµατι θεὸν / a / καταλάβη, καὶ µηκέτι τοῦ πρόσω δέηται, τὸ ἔσχατον 3 \ . a nr ὀρεκτὸν ἔχων ἤδη, καὶ εἰς 0 πᾶσα σπεύδει καὶ πολιτεία τοῦ ὑψηλοῦ καὶ διάνοια; \ a A 7. Τί γάρ ποτε ὑπολήψη τὸ θεῖον, εἴπερ ὅλαις ταῖς n / 3 / x \ / ¢ / b) / λοηγικαῖς πιστεύεις ἐφόδοις; ἢ πρὸς τί σε ὁ λόγος ἀνάξει Uh ey fe \ \ / βασανιξζόµενος, ὦ Φιλοσοφώτατε σὺ καὶ θεολογικώτατε \ / Ne A a καὶ καυχώµενε εἰς τὰ ἄμετρα; πὀτερον σῶμα; καὶ πῶς / / / τὸ ἄπειρον, καὶ ἀόριστον, καὶ ἀσχημάτιστον, καὶ ἄναφές, . 3 an an / καὶ ἀόρατον; ἢ καὶ ταῦτα σώματα; τῆς ἐξουσίας' οὐ 3 a / ο ἢ σῶμα μέν, οὐχὺ ταῦτα δέ; A / σα \ / ς lal ” \ lal τῆς TaxvTntos’ ἵνα μηδὲν πλέον ἡμῶν ἔχη τὸ θεῖον.

Αα x / / XN a / \ πῶς yap σεπτὀν, εἰ περιχραπτὀν; ἢ πῶς φεύξεται TO ἐκ n a / x στοιχείων συγκεῖσθαι καὶ εἰς αὐτὰ πάλιν ἀναλύεσθαι, ἢ 4 ορεκτον]-τωνε ᾗἼ. 6 ολαις] ολως abde ‘Coisl. 3 Or. 1’ || 7 εφοδοις]

‘Coisl. 1 ορµαις᾽ (perperam) || 11 σωµατα]--ω {| 12 αυτη] αὐτή ut vid cef | ταυτα de]+wf || 15 om η cdef icy τες

ἐρευνῶντι κτλ.] 1 to choose; and it must be admitted

‘Cor. lito; that Gr. somewhat begs the question, 3. τοῦ πρόσω] 7ο longer needs as against them, in the next clause.

to advance.’ 2b. καὶ πώς] sc. σώμά ἐστιν (or ἂν 10. τὸ ἔσχ. ὀρεκτόν] ‘the ultimate tn).

object of desire.’ The phrase comes It. ἢ καὶ ταῦτα σ.] ‘Are bodies

originally from Arist. είαβή. xii 7. {0 be so described {

4. πολιτέία τ. ὑψηλοῦ] ‘all a ib. τ. ἐξουσίας] ‘a stretch of

high-minded man’s life.’ power,’ to confer such properties

7. To begin with, God cannot be upona body!

corporeal; which would involve being 12. σώμα μέν, οὐχὶ τ. dé] ‘Will

dissoluble.

6. ὅλαις τ. λογ....ἐφόδοι] The reading ὅλως (‘zf you rely at all’) would not make so strong an argument against Eunomian self-confidence. Ἔφοδος practically = ‘method.’

8. βασανιζµενος] a logical parallel to 6\aus;—‘ however much you rack 14.)

0. καυχ. els τὰ ἄμετρα] ‘boasting of your command of the infinite.’

ib. σώμα] of course, a very unlikely alternative for the Eunomians

you make Him a body and drop these attributes?’ This Gr. characterizes as ‘gross. For παχύτητος cp. § 4 τὸ παχὺ τοῦτο σαρκἰον.

13. ἵνα...ἔχη] a good example of that not ‘final’ use of ἵνα which is familiar in the N.T.

14. σεπτόν] from σέβεσθαι, ‘an object of devotion.’ Gyr. does not mean that the fact of being περι- γραπτόν would by itself preclude being σεπτόν, but that all that is connoted by περιγραπτόν would.

GREGORY OF NAZIANZUS

Z \ / / / διαστάσεως' ἡ δὲ λύσεως' λύσις δὲ ἀλλότριον πάντη Αα. \ nan / vA 5 4 θεοῦ καὶ τῆς πρώτης φύσεως. οὐκ οὖν διάστασις, ἵνα μὴ / b) \ / / \ \ / λύσις' οὐδὲ µάχη, ἵνα μὴ διάστασις' οὐδὲ σύνθεσις, ἵνα \ / \ a n ‘ \ / a μὴ μάχη’ διὰ τοῦτο οὐδὲ σῶμα, ἵνα μὴ σύνθεσις. ἐκ τῶν / >’ x \ n ζ τελευταίων ἐπὶ τὰ πρῶτα ὁ λόγος ἀνιὼν οὕτως ἵσταται. nn \ \ / \ \ 8. Ilas δὲ καὶ σωθήσεται τὸ διὰ πάντων διήκειν καὶ n \ iy / \ / " >] \ \ > \ mh πληροῦν τὰ πάντα θεὀν, κατὰ TO’ Οὐχὶ τὸν οὐρανὸν καὶ \ a ΝΑ ο) / / / la) Us THY γῆν ἐγὼ πληρῶ; λέγει κύριος, καὶ' ΙΠνεῦμα κυρίου / \ ο) / x \ x πεπλήρωκε τὴν οἰκουμένην, εἰ τὸ μὲν περιγράφοι, τὸ δὲ / A \ aN an n / περιγράφοιτο; ἢ γὰρ διὰ κενοῦ χωρήσει τοῦ παντός, καὶ x De 2 tA Αα / 9 a rn τὰ πάντα οὐχήσεται ἡμῖν, iv ὑβρισθῇ θεός, καὶ σῶμα / \ M4 he / 3 nan yevopevos, Kal οὐκ ἔχων ὅσα πεποίηκεν ἢ σῶμα ἐν / / > 3 σώμασιν ἔσται, ὅπερ ἀδύνατον' ἢ πλακήσεται καὶ ἀντι-

I. λύεσθαι] treated as something further than ἄναλ. The component elements might conceivably be separated and yet something remain; but A. would be the complete break up of the whole thing.

76. σύνθεσι] The blending of different elements introduces a possibility of conflict, and so of division, and so of destruction; which is unthinkable in connexion with Him who, if He exists at all, must be the πρώτη vows, or primary existence, into which no earlierexistence enters. Elias observes that the ‘Platonic’ form of the argument is particularly applicable to the heretical dialecticians whom Gr. has in view.

5. ἐκτώντελ.] In other words, the contention that God is not ‘a body’ is proved by a reductio ad absurdum.

8. Besides, if God were corporeal, His corporeity must involve either the denial of all other corporeities, or Hisinterpenetration with them. Even on the supposition of a ‘fifth element’ which might be identified with His

1Ο περιγραφοι] -ϕει ‘Reg. a’: µη περιγραφοιτο e || 13 om exwve |

corporeity, He would be made subject to motion and to space.

8. τὸ Ovxl}? Jer. xxiii-24.

πνεῦμα κ.] Wisd. i. 7. book is treated as authoritative.

10. τὸ μὲν...τὸ δέ] It seems logically best, if grammatically less obvious, to take τὸ μὲν as the direct acc. after περιγράφοι and τὸ δὲ as the indirect acc. after περιγράφοιτο; ‘if God should circumscribe one thing and be circumscribed with another.’ This, it is assumed, must be the case if God were ‘a body.’

11. 7 γάρ] as often, ‘for otherwise either’ etc. :

0. διὰ κενοῦ...τ. παντός] ‘the universe which He pervades must be empty.’

12. ty’ ὑβρισθῇῃ] an answer to the implied rhetorical question, ‘And why must everything perish?’ ‘In order that God may be doubly outraged, by being made a body, and by being deprived of all that He has created.’

14. ἀδύνατον] because ‘bodies’ are mutually exclusive.

The

ἀτόμων ἀτοπώτερόν τε καὶ γραωδέστερον' καὶ οὕτω δια- a a a \ anes e \

26. mdaknoerar κτλ.] πλακ. from πλέκω ‘to weave,’ so ‘entangle, ‘involve. It is a somewhat strange use of the simple verb; but Gr. has elsewhere θεῴ πλακῆναι καὶ θεὸν γενέσθαι ἐκ τῆς µίξεω.. Ἅ᾿Αντιπ. ‘bring into juxtaposition.’ What Gr. understands by the two words is explained by the comparison with mixing liquids.

I. τὸ μὲν τέμνει] sc. 6 θεός; the fut. τµμηθ. shews that Gr. is no longer thinking of the liquids, though no doubt it was the comparison with them which caused the pres. τέμνει. The supposed interpenetration of the σώμα of God with other σώματα necessitates constant breaches of continuity in both.

3. Ὑραωδέστερον] Cp. τι Tim. iv 7. The words which follow in some authorities must be an ancient gloss. If they belonged to the text at all, they must needs come in after τµηθήσεται, where (apparently) no MS. places them.

26. διαπεσεῖται] ‘fall through,’ ‘come to nothing’; Plat. Phaed. 80C. The subject of διαπ. is 6 π. τ. σ. λόγος.

4. . σώμα οὐχ ἕξει] It is difficult in English to keep up the play on the word σώμα. Gr. means of course

that the argument for a corporeal existence of God proves unsubstantial: it has no πῆξι, ‘solidety’ (cp. πάγιος λόγος in § 5).

5. εἰ δὲ ἄυλον] a priv. and ὕλη. The protasis is broken up into εἰ μὲν τὸ πέµπτον and εἰ δὲ ἄλλο τι παρὰ τὸ πέµπτον. Then the first apodosis is broken up likewise into ἔστω μέν and κατὰ τί δέ.

20. τὸ πέµπτον] The reference is to the Aristotelian conception of a ‘‘quintessence,” or fifth ‘‘element,” besides earth, air, fire and water. Cp. Bas. Hex. i 11.

7. ἔστω μέν] Gr. is willing to assume for the moment that there is such a thing as the imagined quintessence: οὐδὲν, νῦν διοίσοµαι, ‘7 well not now differ.’

8. κατὰ τὴν αὐτόνομον κτλ.] Almost each word here requires annotation. Λόγος is ‘the word odpa,’ or perhaps ἀσώματον σῶμα. Popav at first sight seems to refer to τὴν κύκλῳ Φϕ. iust above; but there is prob. no such play upon the word intended. Gr. seems to employ it in the sense of ‘zsage.’ Although no other example of the subst. in that sense is at hand, the verb is not infrequently so used. Gr. has διὰ γλώσσης pépew ‘to speak often of.’ ᾿Αναπλάττειν and its derivatives are frequent inGr. Sometimes the prep.

GREGORY OF NAZIANZUS

/ \ e ’ \ aN a / ε \ λέγω τὴν ὕβριν, εἰ τὰ αὐτὰ τοῖς πεποιηµένοις ὁ πεποιηκὼς / \ a / id / a κινηθήσεται, καὶ τοῖς Pepopmévors ὁ φέρων, εἴ ye καὶ τοῦτο / / \ \ a a / na δώσουσι; τί δὲ τὸ τοῦτο πάλιν κινοῦν; τί δὲ τὸ τὸ πᾶν a b) a / \ / a a κινοῦν; κἀκεῖνο τί; καὶ TL πάλιν ἐκεῖνο; καὶ τοῦτο εἰς + n \ b bY / if ἄπειρον. πῶς δὲ οὐκ ἐν TOTM πάντως, El ye φερόμενον; > δὲ of. \ Ν / ’ > \ > / εἰ 0€ ἄλλο τι παρᾶ τὸ πέµπτον φήσουσιν, εἰ μὲν ἀγγελικὸν, / / “ly / / aA / πὀθεν ὅτι ἄγγελοι σώματα, καὶ τίνα ταῦτα; Kal πόσον e \ / 3/ @ / SS 7 > \ ὑπὲρ ἄγγελον ein θεος, ov λειτουργὸς ayyedos; el δὲ 69 \ ο / > / X uA ὑπὲρ ταῦτα, πάλιν εἰσήχθη σωμάτων ἐσμὸς adOoyLOTOS,

3 Και τουτο Om Kat e || 4 το το παν] τουτο το mayb: το παν αεί || 8 οι αγγελοι ‘Reg. a’ || ποσον]--αν 6 ‘duo Colb. Or. τ)

has its full force, ‘ve-construction,’ ‘fashioning afresh, as for ex. in baptism; sometimes it is simply ‘Zo Jashion,’ ‘imagine. Thus he speaks of matter (ὕλην) as ὑποστᾶσαν ἐξ οὐκ ὄντων, κἄν τινες ἀγέννητον ἀναπλάτ- Τωσιν. So here he seems to mean the ‘shaping’ which the Aristotelians put upon the word, with a slight suggestion of its being a factitious and not the legitimate construction. This is further expressed by calling it αὐτόνομον, ‘their independent,’ i.e. arbitrary, ‘ase and construction of the word.’

I. κατὰ τί] Gr. seems to mean ‘in what respect,’ i.e. ‘by virtue of what part of its being, will this πέµπτον, which is identified with the σῶμα of God, take its place among the things which move and revolve?’ It is, however, he says, a UBpts, a wanton affront, to assign such a place to God at all, whatever may be the answer to his question.

δώσουσι] ‘will grant’: τοῦτο, sc. that God is 6 φέρων.

ib. τί δὲ τὸ τοῦτο π. κινοῦν] τοῦτο Ξ τὸ πέµπτον: it (viz. God) moves other things, and itself moves with them; what then moves 249 The7d πᾶν which follows will then include

the thing which sets τὸ πέµπτον in motion.

6. ἐν τόπῳ] Motion is a change of space-relations, and therefore implies a local position.

7. εἰ δὲ ἄλλο τι] The other alternative (viz. that the σῶμα of God is not the πέµπτον) is again confronted with a dilemma; εἰ μὲν ἀγγελ., εἰ δὲ ὑπὲρ ταῦτα.

8. πόθεν ὅτι] ‘zvhence comes the belief ¢haz,’ ‘how do they know that ?’

26. πόσον...εἴη] In better Greek there would of course be an ἄν: ‘how far would God excel an angel ??

10. εἰσήχθη] The aor. gives a liveliness to the argument: the logical consequences are represented as having taken actual effect; as ini 2.

26. ἐσμός] ‘a swarm,’ said to be derived from ἵημι. ᾿Αλόγιστος-- ‘innumerable, though its possible sense of ‘irrational’ may perh. have suggested to Gr. the ‘abyss of nonsense’ which follows. Zriva, ‘to stop.’ It is not clear why the notion that God’s (supposed) σῶμα is superior to angelic bodies should ‘again introduce a countless swarm of bodies.’ Perhaps by πάλιν Gr. only means that this notion is in that respect no

9 Og \ ο > n CA ¢ 0 / δὲ \ : ὕτω μὲν οὖν OV σῶμα ἡμῖν ὁ θεός. οὐδὲ. γὰρ aD) an n θ / XN ον xX δέ ἤδη τις τοῦτο τῶν θεοπνεύστων ἢ εἶπεν ἢ παρεδέξατο, > \ n e I ’ n ς / / \ >) / οὐδὲ τῆς ἡμετέρας αὐλῆς ο λογος. Λλείπεται δὴ ἀσώματον ο >’ >’ >) ’ / / \ b) A nr ὑπολαμβάνειν. ἀλλ εἰ ἀσώματον, οὕπω μὲν οὐδὲ τοῦτο nan / / \ / τῆς οὐσίας παραστατικόὀν τε καὶ περιεκτικὀν, ὥσπερ οὐδὲ \ > / \ Ny or NY \ ’ / NS \ TO ἀγέννητον, καὶ TO ἄναρχον, καὶ TO ἀναλλοίωτον, καὶ TO \ n XN \ \ 5 / ἄφθαρτον, καὶ ὅσα περὶ θεοῦ ἢ περὶ θεὸν εἶναι λέγεται. lal \ \ / \ \ / τί γὰρ ὄντι αὐτῷ κατὰ τὴν φύσιν καὶ τὴν ὑπόστασιν ο , \ \ > be / δὲ 1 Pp. θ δὲ ὑπάρχει τὸ μὴ ἀρχὴν ἔχειν, μηδὲ ἐξίστασθαι, μηδὲ περα- an \ 5 A / τοῦσθαι; adr ὅλον τὸ εἶναι περιλαμβάνειν λείπεται nan \ te n nr [ο προσφιλοσοφεῖν τε καὶ προσεξετάζειν TO ye νοῦν θεοῦ > Αα 7 \ tk \ VA [4 \ > ἀληθῶς ἔχοντι καὶ τελεωτέρῳ τὴν θεωρίαν. ὡς γὰρ οὐκ n Ν A b) a ‘\ \ n \ Ni ἀρκεῖ τὸ σώμα εἰπεῖν, ἢ TO γεγεννῆσθαι, πρὸς τὸ καὶ TO, \ oa an n I \ nn ’ \ an \ περὶ ὃ ταῦτα, παραστῆσαί τε καὶ δηλώῶσαι, ἀλλὰ δεῖ καὶ

I om ουν ac || 3 δη] dee || 5 περιεκτικον] ‘deest in nonnullis codd.’ |

6 αγεννητον] αγενητον οἳ || 8 οντι] ον e€ || 11 om Oeovf ‘Or. 1’

better than the former one, because it also implies that the angels have bodies. Otherwise he must mean that the supposition of a body far superior to angelic bodies leaves room for the invention of swarms of intermediate bodies between the angelic bodies and it.

9. We thus reach a negative truth about God, but a negative truth gives us no positive information.

2. T. θεοπνεύστων] i.e. it is nowhere taught in the Bible. It is, as Elias says, a heathen and esp. a Stoic speculation.

3. τῆς ἡμ. αὐλῆς] ‘does not belong to our fold.’

5. παραστ. τεκ. περιεκτ.] The confession that He is incorporeal does not amount to a positive statement or description of His being.

7. περὶ θεοῦ ἢ περὶ Oedv] The construction with the acc. is the less direct, and therefore suits better the scrupulous εὐλάβεια of Gr.’s language: ‘of God or tn connexion with

God.’

8. τίἰ γὰρ ὄντι αὐτῷ] The κατὰ τὴν ϕ. is to be taken with ὑπάρχει, not with ὄντι. The sense is, ‘ What substantive element is it in God’s being, what light does it throw upon His nature and underlying essence, to say that He has no beginning,’ etc.? Ὑπόστασις is used in its older, untechnical sense, not = ‘person,’ but ‘substance,’ as in Heb. i 3.

0. ἐξίστασθαι...περατοῦσθαι] Βξίστ. ‘to be moved out of oneself,’ so to change: Plat. Rep. 380 D ἐκστῆναι τῆς φύσεως. Ἱερατ. (from πέρας) ‘Zo be limited’: Arist. de Mund. ii 2.

1Ο. ἀλλ ὅλον τὸ εἶναι] ‘Way, the whole of the divine essence ts left (untouched by these negative statements) Zo be concezved of and philosophically treated and examined.’

13. πρὸς τὸ καὶ τό] ‘with regard to this or that object’: περὶ ὃ ταῦτα, ‘to which the description applies.’

26. τὸ... παραστῆσαί τε κ. δ.] coupled by 7 to εἰπεῖν.

\ ς / / ο) TO ὑποκείμενον τούτοις εἰπεῖν, εἰ µέλλοι τελείως καὶ > / \ if ἀποχρώντως τὸ νοούμενον παραστήσεσθαι' ἢ γὰρ ἄν- x n AX ο ο) \ \ θρωπος ἢ Bots ἢ ἵππος τοῦτο τὸ ἐνσώματον Kai γεννώ- \ / / a / µενον καὶ Φθειρόμενον οὕτως οὐδὲ ἐκεῖ στήσεται µέχρι Lal > A eA fe ε n na 5 τοῦ εἰπεῖν ἃ µή ἐστιν ὁ τὴν τοῦ ὄντος πολυπραγμονῶν 4 > \ an \ A > rn ray / > \ 7 3 φύσιν, ἀλλὰ δεῖ, προς τῷ εἰπειν A [LN ἐστι, και O ἐστιν? a μεν ϱ/ a Ἀ \ / > εἰπεῖν,--ὅσῳ καὶ paov & τι περιλαβεῖν, ἢ τὰ πάντα καθ ih > an ο / A / Ὡ: ἕκαστον ἀπειπεῖν,-- ἵνα EK τε τῆς ἀναιρέσεως ὧν οὔκ ἐστι, \ an ω X\ / A 4 a καὶ τῆς οὗ ἐστὶ θέσεως, περιληφθῆ τὸ voovpevov. ὁ δὲ a \ / } / a rn το μὲν οὔκ ἐστι λέγων, σιωπῶν δὲ 6 ἐστι, ποιεῖ παραπλήσιον, tf Ἂ b] \ fe ὥσπερ ἂν εἰ τὰ πέντε Sls ὅσα ἐστὶν ἐρωτώμενος ὅτι μὲν > / / \ a \ / / ov δύο λέγοι, οὐδὲ τρεῖς, οὐδὲ τέσσαρες, οὐδὲ πέντε, οὐδὲ / 2 \ ig na εἴκοσιν, οὐδὲ τριάκοντα, οὐδέ τινα, ἵνα συνελὼν εἴπω, TOV 2 \ / 3 a a / \ ἐντὸς δεκάδος ἢ δεκαδικῶν ἀριθμῶν' ὅτι δὲ εἴη δέκα μὴ / ὃν) / S\ a Aye a Σ \ / τό λέγοι, μηδὲ ἐρείδοι τὸν νοῦν τοῦ ἐρωτῶντος eis τὸ ζητού- n \ A lal µενον. πολλώ γὰρ ῥᾷον καὶ συντοµώτερον ἐκ τοῦ ὅ ἐστιν τά / > a Oy ae an > al A Sans ϱ > ὅσα οὔκ ἐστι δηλῶσαι, ἢ EK τοῦ ἀνελεῖν A µή ἐστιν ὃ ἐστιν 7 / ἐνδείξασθαι. b] \\ / >, ἐπεὶ δέ ἐστιν

I μελλοι] -Aee ‘Reg. a’ || 6 mpos To em be || 8 om Tea || 11 om αν ‘Or.1’ || 12 λεγοι] -ει ‘Reg. a tres Colb. Or. 1’ ut vid || τρες ovde τεσσαρες] τρια ουδε -ρα cde: τρεις ovde -pas b || τό om yap d || εστιν] --ειπειν ο

§ 2). The τοῦ ὄντος does not specially refer to God (6 wv), but quite generally to any existing thing which is under discussion.

2. ἀποχρώντως] ‘sufficiently,’ ‘adequately.’

4. οὐδὲ ἐκεῖ] in the case of incorporeal existences.

2b. µέχρι τοῦ εἰπεῖν] In accord- 8. ἀπειπεῖν] ‘to reject,’ ‘deny. ance with the double meaning of all 2b. ἵνα ἔκ τε] depends on δει.

such words, µέχρι has here the 22clustve sense (‘so long as’), not the exclusive (‘until’). It is much less common when µ. is used prepositionally, as here. Ov στήσεται µέχρι τ. el. ‘will not stop short with saying.’ Coes 16; 37.

5. πολυπραγμονῶν] ‘énquiring.’ The word does not necessarily imply censure, esp. in the later Greek. Cyril Jer. uses it of God (Procat.

ib. ὧν οὔκ ἐστι] by attraction for τούτων a οὔκ ἐ.; so directly after, τῆς οὗ ἐστὶ O. for THs τούτου ὅ ἐστι.

It. τὰ πέντε δὶ ὅσα ἐ.] ‘how many twice five is.’

13. τῶν ἐντὸς δεκάδος ἢ δ. ἀ.] Sof the numbcrs below ten or between the multiples of ten?

15. ἐρείδοι...εἶσ] ‘salisfy...with’; lit. ‘plant firmly...upon.’

19. 7] This elliptical and idio-

THEOLOGICAL ORATION II

\ > \ My Cee DA at Kat ευ µεν EV τινυ, υπ ἐλάττονος

fe ο / ) \ rn ¢: \ 8 περιγραφήσεται τοῦ τινός, Eb δὲ πανταχοῦ, ὑπὸ πλείονος fp n / \ / a Kal ἄλλου πολλοῦ, λέγω δὲ TO περιεχόµενον τοῦ περιέ- x lal \ ο \ / χοντος, εἰ τὸ πᾶν ὑπὸ τοῦ παντὸς µέλλοι περισχεθήσεσθαι, το \ / / 5 an > / an / καὶ µηδένα τόπον εἶναι περιγραφῆς ἐλεύθερον. ταῦτα μέν,

matic use of 7 suggests the alternative, ‘deny this if you can; or let us take it as self-evident and pass on.’ The μὲν is strictly answered by ἐπεὶ δέ, and there ought not to be such a break between them as is indicated by the usual division of chapters.

10. Gr. makes a digresston to enquire how God ts related to space.

2. ἔστιν ὅπου] ‘somewhere,’ like ἔστιν ὧν ini 5.

3. πῶς ἂν καὶ ein] ‘how it can exist at all,

5. πάντως ἐπείπερ ἐστὶν ἠ...Π] ‘2¢ must of course be because tt is either ο,

7, ἢ τινι, ἢ πανταχοῦ] ‘zt must reside either in a section of the universe, or extending throughout the whole.’ The passage which follows is characterized by Gr. himself (in § 11) as σκολιὸν καὶ ypipoedés. Editors, therefore, and translators may be excused if they have made nonsense of it by wrong punctuation and by impossible renderings. The drift, however, is plain enough. Gr. places his opponent in a dilemma. If the Divine Being is located in a section of the universe, it is circumscribed by something relatively small (τοῦ riuvds=the supposed section, ἐλάττονος in comparison with τὸ wav); a notion which is manifestly

absurd. If on the other hand it is located in the universe at large, yet still (ex hypothest) within the universe, then, though the thing which circumscribes it is relatively great (πλ. καὶ ἄλλου πολλοῦξξ ‘greater than other great things’), yet none the less it is as much circumscribed as in the former case. This follows from the very statement that τὸ θεῖον is ‘72’ the universe, which at once: involves the relation of the thing containing to the thing contained (grammatically τὸ περιεχόµενον is in apposition to the subject of περιγρα- Φήσεται, and τοῦ περιέχοντος to ἐλάττονος τοῦ Tivos and to πλείονος respectively). To complete the argument, however, it is necessary to postulate (εἰ...µέλλοι) that the universe is not positively infinite but contained within itself if within nothing else, and that as it consists of space-relations it cannot be exempt from the possibility of circumscription. (The grammar of the last clause is apparently irregular, and some word like χρὴ must be supplied from µέλλοι; but it is possible that Gr. intends “éAXor to stand absolutely and impersonally in both clauses (=‘zt ts to be a fact’), making 76 wav περισχ. acc. and inf., like µ. τόπον εἶναι).

εἰ ἐν τῷ παντί. καὶ TOU πρὶν γενέσθαι τὸ TAV; οὐδὲ γὰρ τοῦτο μικρὸν εἰς απορίαν. el δὲ ὑπὲρ TO TAY, ap οὐδὲν ἦν τὸ διορίζον αὐτὸ τοῦ παντός; ποῦ δὲ τὸ ὑπὲρ τοῦτο; καὶ πῶς ἐνοήθη τὸ ὑπεραῖρον καὶ ὑπεραιρόμενον, οὐκ ὄντος ὅρου τινὸς τοῦ Té“voyTos ταῦτα Kal διορίζοντος; ἢ χρὴ πάντως εἶναι τὸ µέσον, καὶ ᾧ περατοῦται τὸ πᾶν καὶ τὸ ὑπὲρ τὸ πᾶν; καὶ TL ἄλλο τοῦτο ἢ τὀπος ἐστίν, ὄνπερ ἐφύγομεν; καὶ οὕπω λέγω TO περιγραπτὸν πάντως εἶναι τὸ θεῖον, καὶ εὐ διανοίᾳ καταληπτόν' ἓν γὰρ περυγραφῆς εἶδος καὶ ἡ κατάληψις. 11. Tivos οὖν ἕνεκεν ταῦτα διῆλθον, καὶ περιεργότερον lows ἢ κατὰ τὰς TOV πολλῶν ἀκοάς, καὶ κατὰ τὸν νῦν κεκρατηκὀτα τύπον τῶν λόγων, ὃς τὸ γενναῖον Kal ἁπλοῦν ἀτιμάσας τὸ σκολιὸν Kal γριφοειδὲς ἐπεισήγαγεν' ὡς ἐκ

1. καὶ ποῦ] ‘And, still assuming that τὸ θεῖον is located in the universe, where was it,’ etc.

2. οὐδὲν ἦν τὸ δ.] Gr. turns to the other horn of his first dilemma, and asks, What is there (if τὸ θεῖον is above the universe) to divide between the universe and it? The past tense (jv, ἐνοήθη) in the pregnant Greek idiom refers back to the moment when the opponent is supposed to have adopted the conclusion.

4. τὸ ὑπεραῖρον κ. ὑ.] ὑπεραίρειν *to transcend’ (cp. § 3) represents the εἶναι ὑπὲρ τὸ wav. The single art., mot repeated before ὑπειαιρόμενον, shews, of course, that the difficulty lies not in conceiving of the two things themselves, but in conceiving their relation to each other.

5- ἢ χρή] In English we say, ‘Must there of be?’; in Greek ‘(Is there any alternative, ) ο” must there be ??

6. καὶ ᾧ π.] Καὶ here adds

another description of τὸ µέσον, not a separate thing; and in τὸ µ. the art. is used as in τὸ διορίζον just above. F

δ. ἐφύγομεν] when we asked ποῦ τὸ ὑπὲρ [τὸ πᾶν].

zb. καὶ οὕπω λέγω κτλ.] ‘And I do not now insist upon the fact that (τὸ 7. εἶναι) .᾽

g. ἓν γάρ] ‘for comprehension ts one 70271 of circumscription.’

11. Zhe purpose of the digression was to exemplify the barren dialectic of the Eunomians, as well as to shew that God ts incomprehensible. He is so, not because He grudges the knowledge to man, whom He loves.

14. Ὑγριφοειδέ] from γρίφος, ‘a crab-pot,’ and so ‘a conundrum. It is a hit at the Eunomian style of argument.

2b. wsj|=wore. Thetreeis known by its fruits (Matt. vii 20) and the absence of light among the Eunomian theologians by the obscurity of their language.

THEOLOGICAL ORATION II

\ a / / > fe! / a / τὰ τοιαῦτα δόγµατα σκὀτος ἐκ τοῦ ζόφου τῶν λεγομένων; b] \ ~ \ Jian / / / \ \ ov γὰρ ἵνα καὶ αὐτὸς παράδοξα λέγειν δόξω, καὶ περιττὸς / \ / / / \ Sr φαίνωμαι τὴν σοφίαν, πλέκων συνδέσµους Kal διαλύων A \ fi a na κρατούµενα" τοῦτο δὴ τὸ µέγα θαῦμα τοῦ Aavinr* ἀλλ᾽ ο } n / σα / ζ / > > b) n iy ἐκεῖνο δηλώσαιμι, 6 pot λέγειν ὁ λόγος aT ἀρχῆς { ὥρμησεν. PS) / \ Q a δὲ ιανοίᾳ τὸ θεῖον, μηδὲ n / \ / \ \ a / / τοῦτο οὔτε διὰ Φθόνον,--μακρὰν yap τῆς θείας φύσεως { an an / a Φθόνος, τῆς ye ἀπαθοῦς καὶ µόνης ἀγαθῆς καὶ κυρίας, καὶ

/ ο) ς ο) \ µάλιστα τῶν ἑαυτοῦ κτισμάτων περὶ τὸ τιµιώτατον τί \ / x an n \ \ \ n yap Λόγω πρὸ τῶν λοηγικῶν; ἐπεὶ καὶ αὐτὸ TO ὑποστῆναι a 4 \ n / τῆς ἄκρας ἀγαθότητος:-- οὔτε εἰς τιμὴν ἑαυτοῦ καὶ δόξαν ο] νά i A / \ / Yj \ τοῦ πλήρους, ἵνα τῷ ἀνεφίκτω TO τίμιον ἔχη Kal τὸ / a \ / \ Ne / σεβάσμµιον. τοῦτο yap πάντως σοφιστικὸν καὶ ἀἄλλότριον, \ ο A b] > > \ > / ” b) la) / μὴ ὅτι θεοῦ, ἀλλ οὐδὲ ἀνθρώπου µετρίως ἐπιεικοῦς, καΐ \ a / 1 n / Crs κ τι δεξιὸν ἑαυτῷ συνειδότος, ἐκ τοῦ KwAVELY ἑτέρους τὸ a Uf πρωτεῖον πορίζεσθαι.

next clause (τί γὰρ A.) justifies TLULWTATOV. 13. Tihs ἄκρας ἀγ.] 5ο. ἐστί: ‘their

3. καὶ αὐτός] like them.

4. συνδέσμου] The words are a

reference to Dan. ν 12, where Theodotion’s version has ἀναγγέλλων κρα- Tovueva Kal λύων συνδέσμους, and a little before, πνεῦμα περισσὸν ἐν αὐτῷ. While Dan., however, ‘shewed hard sentences,’ and ‘dissolved doubts,’ the Eunomians ‘wove’ doubts (fetters).

6. δηλώσαιμι] ‘I did it, not that I may gain credit (subj.), but that I might demonstrate (opt.) what I started with.’ .

8. μηδὲ ὅλον] The ὅλον is adverbial, ‘ 207 at all to form an imagination of His greatness.’

Io. ἀπαθοῦς] not ‘zxcapable of suffering,’ but ‘free from passions’ such as jealousy.

TI. τὸ τιµιώτατον] i.e.man. The

very existence is an outcome of.’

Athan, ὃν, i ¢. Ax. § 20. 2b. τῷ ἀνεφίκτῳ] from ἐφικνέομαι ‘to arrive at’; ‘ His inaccessibility.’ 16. μὴ ὅτι] cp.§ 4. θεοῦ is governed by ἀλλότριον, ‘foreign to the character of God.’

26. οὐδέ] loosely thrown in, as if instead of ἀλλ. he had said dy- άξιον.

17. δεξιὸν ἑ. συνειδότο] ‘has anything of a proper conscience.’ 2b. ἐκ τοῦ κ. ἑ.] a clause epexegetic of τοῦτο.

> 3 . N. YA / aA 12. Αλλ) εὖ μὲν καὶ δι ἄλλας αἰτίας, εἰδεῖεν ἂν οἱ > / an A Αα ἐγγυτέρω Θεοῦ, καὶ τῶν ἀνεξιχνιάστων αὐτοῦ κριµάτων > / η / a ν ἐπόπται καὶ θεωροί, εἴπερ εἰσί τινες τοσοῦτοι τὴν ἀρετήν, ο V4 a καὶ ἐν ἴχνεσιν ἀβύσσου περιπατοῦντες, TO δὴ λεγόμενον. / 3 ο ο) / an / a ὅσον & οὖν ἡμεῖς κατειλήφαµεν, μικροῖς µέτροις μετροῦντες \ / / lA oS. \ ο τις / a / τὰ δυσθεώρητα, τάχα μέν, ἵνα μὴ τῷ ῥᾳδίῳ τῆς κτήσεως ς / / κκ an θέ > i κα). . Χ ῥάστη γένηται καὶ ἡ τοῦ κτηθέντος ἀποβολή: irc γὰρ \ \ if θὲ ο a 0 \ \ ς / τὸ μὲν Trove κτηθὲν μᾶλλον κρατεῖσθαι, τὸ δὲ ῥᾳδίως θὲ \ > ” θ Zz / A κτηθὲν καὶ ἀποπτύεσθαι τάχιστα, ὡς πάλιν ληφθῆναι \\ / / WA Suvdpevov' καὶ οὕτως εὐεργεσία καθίσταται TO μὴ πρὀ- n / a an χειρον τῆς εὐεργεσίας, τοῖς ye νοῦν ἔχουσι. τάχα δέ, ὡς \ \ a va) / a μὴ ταῦὐτὸν ἡμᾶς τῷ πεσὀντι ἑωσφόρῳ πάσχειν, ἐκ τοῦ τὸ a A iD / φῶς ὅλον χωρῆσαι κατέναντι κυρίου παντοκράτορος τρα- χηλιῶν, καὶ πίπτειν ἐκ τῆς ἐπάρσεως πτῶμα πάντων ἐλεεινότατον. / n / a an φιλοπονίας καὶ λαμπροῦ βίου τοῖς ἐνταῦθα κεκαθαρµένοις \ na διὰ τοῦτο µέσος

καὶ μακροθυμοῦσι πρὸς τὸ ποθούµενον. ἡμῶν τε καὶ θεοῦ ὁ σωματικὸς οὗτος ἵσταται γνόφος, ὥσπερ ἡ νεφέλη τὸ πάλαι τῶν Λἰγυπτίων καὶ τῶν Εβραίων. καὶ τοῦτό ἐστιν laws, ὃ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ,

12. ϱ αποπτυεσθαι] -εται ‘Or. 1’ || 13 χωρησαι]--και e || 19 om το ef

12. Perhaps one reason for the gotten, lightly spent.’ difficulty of knowing God properly μᾶλλον κρατεῖσθαι] ‘the more

zs to make us value the knowledge; another, to save us from pride, or to enhance the reward of earnest search. In any case, the infirmity of our bodily nature necessarily colours all our ideas of God.

1. δι) ἄλλας αἰ.] other than those which he is about to allege.

2. avekixv. ... Κριµάτων] Cp. Rom. xi 23. The form of the sentence is quite general, and may include both angelic beings and (though somewhat ironically) privileged human beings also.

4. ἐν ἴχν. 48. περιπ.] Job xxxviii 16 (LXX.). }

firmly hela?

10. τὸ μὴ πρόχειρο] The very fact that the benefit is not too easily attained is itself a benefit.

12. ἑωσφόρῳ] Is. xiv. 12.

13. χωρῆσαι, ‘take in.’

25. Τραχ. is to lift up the neck,

like a rearing horse.

15. ἐκεῖθεν] ‘on yonder side’ of death: cp. i 8.

10 τών Aly. κ.τ. Εβ.] Ex. xiv 20. That cloud was only απ obstruction on the Egyptian side of it.

20. 6 ἔθετο σκότος] ‘the darkness which He made’ etc. Ps. xvii (xviii) r2:

\ e / / 8 > WN x / \ \ τὴν ἡμετέραν παχύτητα, δι ἣν ὀλίγοι καὶ μικρὸν δια- WA fal x ee / ϱ > \ κὐπτουσιν. τοῦτο μὲν οὖν φιλοσοφείτωσαν ois ἐπιμελὲς, \ Che A sh a a / ς oR. > καὶ ἀνίτωσαν ἐπὶ πλεῖστον τῆς διασκέψεως. ἡμῖν δ οὖν ] an a / an A / e a ἐκεῖνο γνώριµον τοῖς δεσµίοις τῆς γῆς, ὃ φησιν ὁ θεῖος 5 / \ \ \ a / / ϱ/ Ἱερεμίας, καὶ τὸ παχὺ τοῦτο σαρκίον περιβεβλημµένοις, ὅτι

[4 / a \ e a a ὥσπερ ἀδύνατον ὑπερβῆναι τὴν ἑαυτοῦ σκιάν, καὶ τῷ λίαν b] 4 4 \ δ νὰ an τά 4 ἐπειγομένῳ,---φθάνει γὰρ ἀεὶ τοσοῦτον, ὅσον καταλαμβάνε- A an ¢ a 4 \ / a / ται,--ἢ τοῖς ὁρατοῖς πλησιάσαι τὴν ὄψιν δίχα τοῦ ἐν µέσῳ \ AN Sf xX a) ς i“ A ν \ / φωτὸς καὶ ἀέρος, ἢ τῶν ὑδάτων ἔξω τὴν νηκτὴν φύσιν id a / a διολισθαίνειν, οὕτως ἀμήχανον τοῖς ἐν σώμασι Siva τῶν n / \ la if \ σωματικῶν πάντη γενέσθαι μετὰ τῶν νοουµένων. ἀεὶ γάρ an n / XN if / i τι παρεμπεσεῖται τῶν ἡμετέρων, κἂν ὅτι µάλιστα χωρίσας Ν An ς / id an \ \ / ἑαυτὸν τῶν ὁρωμένων ὁ νοῦς, καὶ καθ ἑαυτὸν γενόμενος, A aA / προσβάλλειν ἐπυχειρῇ τοῖς συγγενέσι καὶ ἀοράτοις. ο \ γνώση δὲ οὕτως. a \ rn \ an / 19. Ov πνεῦμα καὶ πὂρ καὶ φῶς, ἀγάπη τε καὶ σοφία N ? n \ / \ lal καὶ δικαιοσύνη, καὶ νοῦς Kal λόγος, καὶ τὰ τοιαῦτα, αἱ Mf a / VA / ο Xx A Tpoonyopta τῆς πρώτης φύσεως; τί οὖν; ἢ πνεῦμα / / n \ HA Ἀ an 7 a ef \ νοήσεις δίχα φορᾶς καὶ χύσεως; ἢ Trip ἔξω τῆς ὕλης, καὶ VA / an a 4 / / BY τῆς ἄνω φορᾶς, καὶ τοῦ ἰδίου KPOMATOS TE καὶ σχήµατος; ἢ n / / / \ an ο La / PHS OVK ἀέρι σύγκρατόν τε Kal ἀφετὸν τοῦ οἷον γεννῶντός 4 0m ο θειος ο || 6 προβεβληµενοις cde || 6 υπερβηναι] εστιν υπερβαιthetr business.’ kind, i.e. fish. Διολισθ. ‘to glide

4. ἐκεῖνο] viz. what follows. along. Cp. § 24.

26. τοῖς δ. τῆς γῆς] Lam. iii 34. 186. Zhe most abstract conceptions

5. 701.7. σαρκἰον] Cp. § 4. have to be conveyed in language of a

26. περιβεβλημένοι] The read- concrete nature, through which the ing προβ., though perh. less strongly mmznd, 72 its longing after God, strugsupported by the Mss., has in its gles with difficulty.

favour Gr.’s characteristic use of 18. τῆς πρ. φύσεως] Cp.§ 3,7, 14. πρόβλημα; see iv 6. 10. opis κ. χύσεως] ‘movement 7. φθάνει κτλ.] Sit always anti- and effusion’: χύσις seems to refer cipates your movement by just the _ to the source, from which the breath step you take to catch it.’ (wind) isemitted. Cp. χεόµενον below. τών ὑδάτων ἔξω] "Βξω comes 21. σύγκρατόν τε] a curious use

after its case. Νηκτήν from νήχω of te, which is here attached to the

42 \ / a \ / \ τε Kal φωτίζοντος; νοῦν δὲ τίνα; μὴ τὸν ἐν ἄλλῳ, καὶ i: / Ν ὃ / 5 fa) Xx / οὗ κινήματα τὰ ὀΟιανοήµατα, Πρεμοῦντα ἢ προβαλλό- / A if \ \ a µενα; λόγον δὲ τίνα παρὰ τὸν ἡσυχάζοντα ἐν ἡμῖν, 4 / > ο \ a χεόµενον; ὀκνῶ yap εἰπεῖν, NUdpevov.

GREGORY OF NAZIANZUS

/ > 4 ς Lal > \ κε \ \ “A 2 rh τουτων αποσταγνγτᾶς Ίμας AUTO καθ εαυτο το θεῖον εκ τουτων 3 n el / / lal ἰδεῖν, ὡς οἷόν τε, µερικήν τινα φαντασίαν ἐκ τῶν εἰκασμάτων

I wn] nc: ει µη ἆ || εν] επ᾽ ε || 2 ΟΠιτΤα διανοηµατα f || 5 εν Tos] +vonuact και ‘Reg. a’ || 8 ανιεµενας] ανειµενας b ‘aliique’ || 9 om προσγινοµενα...

απογινοµενας e: προγινοµενας { || 11 om εκτουτων def

whole phrase οὐκ a. σύγκρατον, not merely to σύγκρ., unless we are to suppose that Gr. at first intended to say instead of ἀφετὸν τ. οἷον y., ‘detached from that which generates tt, so to speak,’ some word like σύνδε- τον, ‘connected with.’

I. μὴ τὸν ἐν ἄλλῳ] M7 here expects the affirmative answer: ‘is it not?’? We cannot think of νοῦς as existing independently, but as a faculty of something or some one.

2. ov κιήµμ. τὰ δ.] not ‘whose movements are thoughts,’ but ‘whose movements thoughts are. The point is that we cannot imagine thoughts, uttered or unuttered, without some kind of movement, which involves a change, in the mind which thinks them.

4. Ἀχεόµενον] The word is often used of producing a sound. Gr. uses it here to bring out the notion of dissipation inseparable from utterance. He shrinks however from saying ‘ dissolved,’ ‘perishing’ (Avdu.), because, although the sound comes to an end, there is a sense in

which the ‘word’ remains. What Gr. means by λυόµενον is made clear by iv 17 λυομένῃ φωνῇ.

5. τὴν ἕξι, κ. τ. ἐν τ. θεωρ.] Wisdom can only be conceived of as a ‘habit’ (the Aristotelian word) of some personal subject, and occupied upon some object. It cannot be conceived of as isolated and selfexistent.

7. διαθέσει] In the same way ‘righteousness,’ ‘love,’ are ‘dispositions’ of a person, not abstract things; and for us they derive their meaning from a contrast with their opposites. They are, moreover, constantly changing, and the subject in which they reside varies accordingly.

Il. τούτων ἀποστ.] The ταῦτα must mean the relative notions which Gr. has shewn to be inseparable from the προσηγορίαι which he has discussed. He cannot mean the mpoony. themselves, because he goes on to use them as εἰκάσματα. In the next sentence τούτωνξ- τών εἰκασ- µάτων. .

id / S \ / συλλεγομένους; τίς οὖν ἡ µηχανὴ ἐκ τούτων τε καὶ μὴ na 3 an na / x te Nore ταῦτα; ἢ πῶς ταῦτα πάντα, Kal τελείως ἕκαστον, τὸ ἓν a / |) / Nae, / 4 / > A τῇ φύσει ἀσύνθετον Kal ἀνείκαστον; οὕτω κάµνει ἐκβῆναι \ Ss / a \ a ς ο a TA σωματικὰ O ἡμέτερος VOUS, καὶ γυμνοῖς ὁμιλῆσαι τοῖς

a N na Q/ / \ ἀσωμάτοις, ἕως σκοπεῖ μετὰ τῆς ἰδίας ἀσθενείας τὰ ὑπὲρ, ο \ A \ / ο. \ δύναμιν. ἐπεὶ ἐφίεται μὲν πᾶσα λοηγικὴ φύσις θεοῦ καὶ n / et n \ > an x oa 5 τῆς πρώτης aitias: καταλαβεῖν δὲ ἀδυνατεῖ, δι as εἶπον Sng. / \ lal / Ν & if \ αἰτίας. κάµνουσα δὲ τῷ πόθῳ, καὶ οἷον σφαδάζουσα, καὶ \ / 2 / / a fa) A \ τὴν ζηµίαν οὐ φέρουσα, δεύτερον ποιεῖται πλοῦν, ἢ πρὸς \ ς / / \ / a / a τὰ ὁρώμενα βλέψαι, καὶ τούτων TL ποιῆσαι Deov, κακῶς na? n id n an € n Ν / \ εἰδυῖα,---τί γὰρ τῶν ὁρατῶν τοῦ ὁρῶντος Kal πὀσον ἐστὶν ς / / \ / ο ο ο \ \ A ὑψηλότερόν τε Kal θεοειδέστερον, ἵν 7 τὸ μὲν προσκυνοῦν, XN \ an /΄ nA e /

τὸ δὲ προσκυνούµενον;---ἢ διὰ τοῦ κάλλους τῶν ὁρωμένων \ A b) / SY / \ © A na + fal καὶ τῆς εὐταξίας θεὸν γνωρίσαι, καὶ ὁδηγώ TH ὄψει τῶν ἷ \ \ a \ \ ὑπὲρ τὴν ὄψιν χρήσασθαι, ἀλλὰ μὴ ζημιωθῆναι θεὸν διὰ

I. τίς οὖν ἡ µ. κτλ.] By what contrivance, he asks, can we construct an imagination of God out of these materials and yet not identitied with them? How can we use words like ‘light’ and ‘love’ to help us in representing Him to our minds, and yet eliminate from the representation notions which are of the very essence of ‘light’ and ‘love’ as known to us?—The sentence is elliptical: 7 µηχ. is not the φαντασία which we attempt to form ἐκ τούτων: in full it would be something like τίς ἡ µηχ. ἐκ τούτων TE συλλέγεσθαι Φϕ. κ. µ. Τ.

ο. ἢ πῶς τ.π.] Supposing the difficulty last stated to be surmounted, how can we reconcile the thought of God’s absolute unity with that of a combination of separate images, even when these images are carried to their perfection?

3. κάμνει] ‘ wearies ttself...so long as ut investigates.’

8. σφαδάζουσα] ‘to plunge,’ like a restive horse.

g. δεύτερν π. πλοῦν] a wellknown proverb, like ‘trying the second string.’ The mind finds itself unable to comprehend God, but it cannot give up trying. Two alternatives lie before it; either to fall into idolatry, or to use nature as a suggestion of what is above nature.

Io. κακώς εἰδυῖα] ‘and 14 makes a great mistake.’

15. ἕἑημιωθῆναι θ.] It was the fear of this ἑημία, as Gr. has said, which led to idolatry (in the wide sense of the word); and by idolatry they incurred it.

14. Some, impatient of the struggle, sink into worship of natural objects, or of tmages.

17. ἐντεῦθεν] sc. διὰ τῆς μµεγαλοπρ. τ. op. Cp. Wisd. xiii 2.

GREGORY OF NAZIANZUS

\ nA V4 / \ Ν \ ‘\ \ A TO πᾶν ἄγειν δεδώκασι κατὰ TO ποιὸν ἢ ποσὸν τῆς κινήσεως” ε \ \ a a / 9/ an \ \ a οἱ δὲ τὰ στοιχεῖα, γῆν, ὕδωρ, ἀέρα, πρ, διὰ τὸ χρειῶδες, 9 BA > \ isl \ \ . / / ε ὧν ἄνευ οὐδὲ συστῆναι δυνατὸν τὸν ἀνθρώπινον βίον" οἱ \ ef / ά n ιά δὲ ὅ τι τύχοιεν ἕκαστος τῶν ὁρατῶν ἐσεβάσθησαν, ὧν εν \ t \ / ολ \ ra Ν ἑώρων τὰ κάλλιστα θεοὺς προστησάµενοι. εἰσὶ δὲ οἳ καὶ >’ / an \ an / εἰκόνας καὶ πλάσματα, πρῶτα μὲν τῶν οἰκείων, OL YE / \ vA aA περιπαθέστεροι Καὶ σωµατικώτεροι, καὶ τιμῶντες τοὺς / n V4 aA f ἀπελθόντας τοῖς ὑπομνήμασιν' ἔπειτα καὶ τῶν ξένων, οἱ / \ / fg rn το μετ᾽ ἐκείνους καὶ μακρὰν aT’ ἐκείνων, ἀγνοία τῆς πρώτης / if: nan / a / φύσεως, καὶ ἀκολουθία τῆς παραδοθείσης τιμῆς, ὡς ἐννόμου \ > if vi / \ 7 \ b) Ja καὶ ἀναγκαίας, ἐπειδὴ χρόνῳ τὸ ἔθος βεβαιωθὲν ἐνομίσθη / 5 \ \ / \ / νόμος. οἶμαι δὲ καὶ δυναστείαν τινὲς θεραπεύοντες, καὶ Sei A ’ / \ / Us \ >] A ῥώμην ἐπαινέσαντες, καὶ κάλλος θαυµάσαντες, θεὸν ἐποίη- A / \ / / / σαν TO χρόνω τὸν τιμώμενον, προσλαβόμενοί τινα καὶ Αα ο / μῦθον τῆς ἐξαπάτης ἐπίκουρον. / ο] \ \ / x 15. Οἱ ἐμπαθέστεροι δὲ αὐτῶν καὶ τὰ πάθη θεοὺς / xX a if / \ / ἐνόμισαν, ἢ θεοῖς ἐτίμησαν, θυµόν, καὶ µιαιφονίαν, καὶ See \ / \ > BO οϱ ” a / ἀσέλγειαν, καὶ µέθην, καὶ οὐκ οἳδ 6 τι AAO τῶν τούτοις ΄ >} \ > N / us ’ , παραπλησίων, οὐ καλὴν οὐδὲ δικαΐαν ταύτην ἀπολοηγίαν

14. 16 εξαπατης] -τησεως be 15. 18 θεοι]θεους de || 2ο απο- λογιαν ταυτην ce

2. κατὰ τὸ ποιὸν 4 ποσὸν τ. κ.] zonal.’ It is hard to see what Gr. means by ib, τοὺς ἀπελθόντας] Cp. Wisd. this phrase. Elias gives an elabo- xiv 15 f. The καὶ couples τιμῶντες

rate double explanation which only shews how much it puzzled him. Prob. by τὸ ποσόν Gr. means ‘the rate’ of motion,—the planets e.g. moving at a different ‘rate’ from the fixed stars; while τὸ ποιόν would include their conjunctions.

5. 6 τι τύχοιεν Ex. T. ὁρ.] Tov op. depends on 6 τι; ἕκ. is in app. to the subj. of τύχ.; ‘any veszble object which they happened individually’ to select.

6. προστησ.]

8. περιπαθέστεροι] ‘more emoκτλ. to τῶν oik., not to σωµατικ.

16. προσλαβ. τ. κ. μῦθον] Gr. adopts the Euemerist view of mythology.

15. Some detfy their own passions, and end in utter degradation, The Evil One deceives them into worshipping himself as God.

18. θεοῖς ἐτ.] set gods over them.

THEOLOGICAL ORATION II

\ \ 2 / > \ > / τοὺς δὲ ἀνήγαγον εἰς τὸν οὐρανόν. ο) / / ον b δοσίας. εἶτα ἑκάστῳω τῶν πλασμάτων ὄνομά τι θεῶν ἢ / Ν \ lA Ν / δαιμόνων ἐπιφημίσαντες, κατὰ τὴν ἐξουσίαν καὶ αὐτονομίαν [ο] / Ap 53) UA € / Ke \ \ \ τῆς πλάνης, καὶ ἀγάλματα ἱδρυσάμενοι, ὧν καὶ TO πολυτελὲς li ce / \ V4: ./ \ σα \ [4 δέλεαρ, αἷμασί τε καὶ κνίσσαις, ἔστι δὲ of ye καὶ πράξεσι a / \ / A λίαν αἰσχραῖς, µανίαις τε καὶ ἀνθρωποκτονίαις, τιμᾶν a / / ὃν / cy n / τοῦτο ἐνόμισαν. τοιαύτας γὰρ ἔπρεπεν εἶναι θεῶν τοιού- at / των καὶ τὰς τιµάς. / a \ / ο) i πόδοις, Kal ἑρπετοῖς, καὶ τούτων τοῖς αἰσχίστοις τε Kal \ / \ / γελοιοτάτοις, ἑαυτοὺς καθύβρισαν, καὶ τούτοις φέροντες \ a n / / ς Αν Ces > n τὴν τοῦ θεοῦ δόξαν προσέθηκαν' ὡς μὴ ῥάδιον εἶναι κρῖναι, / A na An lal jos 3 ποτέρον δεῖ καταφρονεῖν μᾶλλον τῶν προσκυνούντων ἢ

τῶν προσκυνουµένων. τάχα δὲ καὶ πολὺ πλέον τῶν λα- τρευόντων, ὅτι λογικῆς ὄντες φύσεως, καὶ χάριν θεοῦ δεξάµενοι, τὸ χεῖρον ὡς ἄμεινον προεστήσαντο. τοῦ πονηροῦ τὸ σόφισµα, τῷ καλῷ καταχρησαµένου πρὸς τὸ κακὀν, ola τὰ πολλὰ τῶν ἐκείνυ κακουργημάτων.

καὶ τοῦτο

2 εκρυψαν] απερριψαν ‘Reg. Cypr.’ || 3 om τον ‘Or. 1” || 7 οι γε] οτε be | 8 τιµαν τουτο] τουτο Τιµαν d: τιµαν TouTous ‘Reg. Cypr.’ || 14 ποτερον] -ρων d ‘tres Colb.’ || 17 προεστησαντο] προετιµησαντο΄ Reg. Cypr.’ | 20 πλανωμενον] -ων b || 21 περισπαση] επισπαση b

2. τοῦτο συνετώῶς μόνον] A 1ο. ἤδη δέ] like tam for mox.

grimly humorous parenthesis: to bury them under ground was the only sensible part of the arrangement.

4. Tav πλασμάτων] ‘these counterfeits.’ Gyr. means the personifications of the passions, not (as in § 14) the images of them; of the images he has yet to speak.

5. ἐξουσίαν κ. adrovouiav] Cp. for ἐξ. § 7; for αὐτον. § 8: ‘arbitrary license.’

Κνώδαλα, ‘monsters.’

16. χάριν θ. δεξ.] Gr. is using the word in a free and untechnical sense.

10. ofa 7. π.] predicate. The constr. is τοῦτο τ. σοφ. [ἦν τοιοῦτο] ola τ. π.

20. παραλαβών] Cp. i 7 map’ ἡμών...λαμβάνει.

\ + [4 \ a ig a bi b) / τὴν ἔφεσιν, ὥσπερ τυφλὸν χειραγωγῶν ὁδοῦ τινὸς ἐφιέμενον,

GREGORY OF NAZIANZUS

ἄλλους ἀλλαχοῦ κατεκρήµνισε, Kal διέσπειρεν εἰς EV τι ανάτου καὶ ἀπωλείας βάραθρον. 16. Οὗτοι μὲν δὴ ταῦτα" ἡμᾶς δὲ ὁ λόγος δεξάµενος ἐφιεμένους θεοῦ, καὶ µη ἀνεχομένους τὸ ἀνηγεμόνευτόν τε καὶ ἀκυβέρνητον, εἶτα τοῖς opwpévois προσβάλλων καὶ τοῖς ἀπαρχῆς ἐντυγχάνων, οὔτε μέχρι τούτων ἔστησεν,--- ov yap ἦν λόγου δοῦναι τὴν ἡγεμονίαν τοῖς ὁμοτίμοις κατὰ τὴν αἴσθησιν,--καὶ διὰ τούτων ἄγει πρὸς TO ὑπὲρ ταῦτα, καὶ δι οὗ τούτοις TO εἶναι περίεστιν. τί γὰρ τὸ τάξαν τὰ οὐράνια καὶ τὰ ἐπίγεια, ὅσα τε δι ἀέρος καὶ ὅσα KAP ὕδατος, μᾶλλον ὃε τὰ πρὸ τούτων, οὐρανόν, και γῆν, καὶ ἀἄέρα, καὶ φύσιν ὕδατος; τίς ταῦτα ἔμιξε καὶ ἐμέρισεν; τίς ἡ κοινωνία τούτων πρὸς ἄλληλα, καὶ συµφυία, καὶ σύμπνοια; ἐπαινῶ γὰρ τὸν εἰρηκότα, Kav ἀλλοτριος 7. TL τὸ ταῦτα 8 ηγεμονιαν] οµοτιµιαν b || 13 τι η κοινωνια] om nC

το. mepiecrw] ‘they ο) exist’; or perhaps, ‘they have existence 7 abundance’; cp. § 25.

II. 60’ ἀέρος] sc. Φέρεται. Kal?’ ὕδατος sc. ἐστίν, ‘under the water’; like, κατὰ γῆς ‘underground’: cp. § 24.

vis τίς ἡ κοινωνία] If this is the right reading, of course it is ‘what is this partnership?’ i.e. whence came it? If we read τίς κ., Κοιν. κ. ound. κ. συµπν. must be in ap-

16. We, on the other hand, are led by reason to worship, not nature, but the Author of nature and its wonderful order.

4. ὁλόγος] ‘xveason.’ When Reason is said to have taken us in hand, Gr. means both the reasonable instruction given by the Church, and our own reasonable reflexion upon it. It is, of course, contrasted with

6 πονηρός of the previous section.

7b. κ. τοῖς ἀπαρχῆς ἐντ.] Passing over the more ephemeral objects, its attention was arrested by those which are coeval with creation, like sun and moon: but it did not allow us to stop (ἔστησεν) there. Μέχρι as in § 9. We should have expected οὐδὲ µ.; if οὔτε is right, Gr. must intend to connect the clause closely with καὶ διὰ τούτων.

8. κατὰ τὴν αἴσθ.] things as much subject to the senses as we are.

position to the τίς before éuée, ‘who combined and distributed them? what partnership and union and concord between them?’

15. Tov εἰρηκότα] ‘him who said zt.’ There is no reason to think that the words which follow are a direct quotation. Nor indeed are the foregoing, but they seem more likely to have had their origin in a reminiscence of something that Gr. had read than the comparatively colourless words which follow. It is harder, however, to say, whom Gr.

\ / \ ἷά \ κεκινηκὸς καὶ ἄγον τὴν ἄληκτον φορὰν καὶ ἀκώλυτον; ap’ > € / / la) / a OVX ὁ τεχνίτης τούτων, καὶ πᾶσι λόγον ἐνθείς, KAP ὃν τὸ ο / / \ / / με / 4 πᾶν φέρεταί τε καὶ διεξάγεται; τίς δὲ ὁ τεχνίτης τούτων; ς \ an Ν 3 \ 5 dp οὐχ ὁ πεποιηκὼς ταῦτα Kal εἰς τὸ εἶναι παραγαγών; \ a / / / οὐ γὰρ δὴ τῷ αὐτομάτῳ δοτέον τοσαύτην δύναμιν. ἔστω / n / / Χ n γὰρ τὸ γενέσθαι τοῦ αὐτομάτου. τίνος τὸ τάξαι; καὶ τοῦτο, A a / \ a \ é el δοκεῖ, δῶμεν. Tivos τὸ τηρῆσαι καὶ φυλάξαι Kal’ οὓς ο / / / / 3 an πρῶτον ὑπέστη λόγους; ἑτέρου TLVOS, ἢ τοῦ αὐτομάτου; (Peed 4 \ N \ 4 a \ , ἑτέρου δηλαδὴ παρὰ TO αὐτόματον. τοῦτο δὲ τί ποτε \ re is n / an ἄλλο πλὴν θεός; οὕτως ὁ ἐκ θεοῦ λόπος, Kal πᾶσι σύμ- Αα n / \ a Φυτος, καὶ πρῶτος ἐν ἡμῖν νόμος, καὶ πᾶσι συνηµµένος, ἐπὶ n ke ω ς IA θεὸν ἡμᾶς ἀνήγαγεν ἐκ τῶν ὁρωμένων. b} / / ἀρξάμενοι πάλιν.

/ / a μὲν εὑρήσει ποτέ, ἕητείσθω τοῦτο καὶ Φφιλοσοφείσθω \ aA / ε / J Sida N / > \ παρὰ τῶν βουλομένων. εὑρήσει δέ, ὡς ἐμὸς NOYos, ἐπειδὰν \ Q δὲ an \ @ nA λέ δὲ x ς fA an τὸ θεοειδὲς τοῦτο καὶ θεῖον, λέγω δὲ τὸν ἡμέτερον νοῦν Ki λό a > / LE \ ς > \ ’ ζλθ

καὶ τοῦτο

means by τὸν εἰρ. Elias refers to Oppian Halieut. i 412 οἵῃ σὺν Φιλό- τητι διακρίνας ἐκέδασσας αἰθέρα τε, κτλ. Jahn prefers Plato Zim. 35 A foll. The resemblance is not very close; but in 77m. 32 C occur words which come somewhat nearer. The ‘body of the world,’ Plato there says, was formed of the various elements δὺ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν...εἰς ταὐτὸν αὑτῷ EvvedOdv. Perh. Opp. comes the nearer to Gr.’s language.

3. διεξάγεται] seems simply to

5. Tw αὐτομάτῳ] ‘to chance.’

1Ο. πᾶσι σύμφυτος] not exactly= ἔμφυτος, but ‘naturally bound up with’; like συνηµµένος (from συνάπ- Tew) just after.

17. Hereafter we shall know as we are known ; here, the most privileged attain to a knowledge which is only relatively great.

16. ἀλλ εἰ μέν] ‘but whether man wll ever find,’

10. τῷ οἰκείῳ] ‘wth that to which it belongs’: Vaughan’s ‘spirits their fair kindred catch.’ Cp. § 12 sud fin.

GREGORY OF NAZIANZUS

Ν \ A 2 as τὸ δὲ νῦν εἶναι βραχεῖά τις b) ‘\ lal \ > ς a @Q 4 ὧν ϱ / \ ἀπορροὴ πᾶν τὸ εἰς ἡμᾶς Φθάνον, καὶ οἷον μεγάλου φωτος \ / 5 3 μικρὸν ἀπαύγασμα. ὤὥστε καὶ εἴ τις ἔγνω θεὀν, 7 ἐγνω- / / a κέναι μεμαρτύρηται, τοσοῦτον ἔγνω, ὅσον ἄλλου μὴ τὸ ἴσον ie an / ; ἐλλαμφθέντος φανῆναι pwtoedéctepos. Kal τὸ varep- / / Vf a VA a a βάλλον τέλειον ἐνομίσθη, οὐ τῇ ἀληθεία, τῇ δὲ τοῦ πλησίον δυνάµει παραμετρούμενον. \ a a 18. Ava τοῦτο ᾿Βνὼς μὲν ἤλπισεν ἐπικαλεῖσθαι τὸν Ub \ ο a κύριον ἐλπὶς τὸ κατορθούµενον HV, καὶ τοῦτο OV γνώσεως, \ / n arr ἐπικλήσεως. ᾿ΕΒνὼχ δὲ µετετέθη pév, οὕπω δὲ δῆλον, > an / XN ld n rn εἰ θεοῦ φύσιν περιλαβών, ἢ περιληψόµενος. τοῦ δὲ Νῶε \ ς > Sf a \ κ ς/ 2 ig / καλὸν ἡ εὐαρέστησις, τοῦ Kal κόσμον ὅλον ἐξ ὑδάτων / XN / 1A διασώσασθαι πιστευθέντος, ἢ κὀσµου σπέρµατα, ξύλῳ ᾿Αβραὰμ δὲ ἐδικαιώθη

17. 2 ειναι] γνωναι ‘Coisl. 3 tres Colb.’ 18 ws] ωσπερ df

had either attained, or would ever attain, an adequate knowledge of the divine nature.

I. τὸ πᾶνυ φιλοσ.] dictum.’ 1 Cor. xiii 12. 2. τὸ δὲ νῦν εἶναι] ‘for the time

‘the great

being.’ Elias comments on the ‘ Attic idiom,’ and compares the way in which εἶναι is used with ἑκών.

3. φθάνον eis, ‘reaches.’

18. Lxnos, Enoch, Noe, Abraham, Facob, though so highly favoured, never saw God as God.

ϱ. ἤλπισεν] Gen. iv 26 (LXX.) οὗτος ἤλπισεν ἐπικ. τὸ ὄνομα κυρίου τοῦ θεοῦ. Even to call upon His name was beyond the present powers of Enos: he only succeeded (τὸ κατορθ.) in hoping to do it. Ἐπικ. is of course active in meaning.

II. µετετέθη] Gen. ν 24; Cp. Wisd. iv το. This implied high favour with God (μέν), but it did not of itself prove (οὕπω) that 1.

13. εὐαρέστησις] Gen. vig (LXX.) Καλόν, constr. like ¢raste lupus stabulis.

14. διασ. πιστευθέντος] ‘entrusted with the duty of saving.

15. ἐδικαιώθη] Gen. xv 6.

16. Ovolav ξένην] Gen. xxii 13. ‘ Strange,’ because miraculously supplied. It is prob. that Gr. means the ram, rather than Isaac; for Basil also makes the ram a type of Christ (de Spir. S. 14, Ῥ. 319 D).

18. ἔθρεψε] Gen. xviii8. Although the detail is taken only from Abr.’s history, the restriction is intended to apply also to Noe.

2b. ἐπῃνέθη] Perh. Gen. xviii 17 foll.

ὅσον κατέλαβεν.

lal SYA / \ 4 \ ς lal >’ | / μυστικῶς, ἴσως ἵνα τὸν ὑπὲρ ἡμῶν ἀλειφθέντα λίθον παρα- je 5 aA / δηλώση, καὶ Kidos Θεοῦ τόπῳ τινὶ προσηγορίαν δίδωσιν > λ fa) id fal ο) εἰς τιμὴν τοῦ ὀφθέντος, καὶ ὡς ἀνθρώπῳ τῷ Dew προσ- i e/ Uh e /΄ ο) \ A παλαίει, τις ποτέ ἐστιν ἡ πάλη θεοῦ πρὸς ἄνθρωπον, XN ie n > / 3 n \ Xi ἢ τάχα τῆς ἀνθρωπίνης ἀρετῆς πρὸς θεὸν ἀντεξέτασις, \ ee n he ο ον a / μι x ο καὶ σύμβολα τῆς πάλης ἐπὶ τοῦ σώματος Φέρει, τὴν ἧτταν / a an / 5 παραδεικνύντα τῆς γενητῆς φύσεως, καὶ ἆθλον εὐσεβείας \ \ Ωω A τὴν peTaBorAnV τῆς προσηγορίας λαμβάνει, μετονομασθεὶς b) Las | \ Sai / an \ \ / \ / YA ἀντὶ ᾿Ἰακὼβ Ισραήλ, τοῦτο δὴ τὸ µέγα καὶ τίμιον ὄνομα" la) \ / \ ἐκεῖνο δὲ οὔτε αὐτὸς οὔτε τις ὑπὲρ αὐτὸν µέχρι σήμερον b] / a / ο) ee \ 2 τά a ἐκαυχήσατο τῶν δώδεκα φυλῶν, ὧν πατὴρ HV, ὅτι θεοῦ id Ἀ / ς/ > / φύσιν ἢ ὄψιν ὅλην ἐχωρησεν. 19. ᾿Ηλία δὲ οὔτε πνεῦμα βίαιον, οὔτε πρ, οὔτε 3 / συσσεισµός, ὡς τῆς ἱστορίας ἀκούεις, GAN ἡ αὔρα τις

3 αλειφθεντα] αλειφεντα acdf: αλιφεντα e || 4 Ἐιδος] οἶκος El: cow f || ϱ γενητης] Ὕεννητης def. || 14 η oww ολην] ολην οψι5 (om η) e: om ολην df

1. κλίμακα] Gen. xxviii 12. 12. ἐκεῖνο δέ] refers to what fol-

26. ἐφαντάσθη] ‘saw ina vision.

3. λίθον] Is. xxviii 16 etc.; ἀλειφθ. Is. lxi 1 (ἔχρισεν) etc.

4. Eidos Θ.] Gen. xxxii 30 (21). This reading has better authority than οἶκος θ., i.e. Bethel. On the other hand τοῦ ὀφθ. seems more like a reminiscence of Gen. xxxv I, 9 (in ο. 7 the word is ἐπεφάνη); and perh. it might have been more natural to mention the name of Penuel after the mention of the wrestling.

6. rus π. ἐ] The whole clause forms a cogn. acc. after προσπαλ., ‘wrestles whatever wrestling that of God with man may be.’

7. ἢ τάχα] ‘or perhaps (it would be best to say) the trial, etc. He prefers this turn, because God was not ‘ wrestling’ for the mastery, but to try the ἀρετή of Jacob.

lows, ὅτι 0. φύσω κτλ. The δὲ marks the apodosis {ο κλίμακα μέν.

2b. ὑπὲρ αὐτόν] Jacob was excelled by some of his descendants, but none of them could ‘make room for’ (χωρεῖν), ‘take in,’ or perh. ‘bear,’ the whole of God.

19. Litas, Esaias, Ezekiel, and others, were unable to receive the revelation of the Divine nature in ztself.

16. 7 avpa τις ὀ.] 1 Kings xix 12 pwvh αὔρας λεπτῆς. The τι hints that there was something more than usual in ‘that breeze.’ Gr.’s argument implies that if the presence had been discerned in the mightier movements of nature, God might have been thought to manifest Himself wholly in them, but that it was impossible to imagine this in connexion with the ‘small breeze.’

3 / \ n an / 4 an > ” ὀλίγη τὴν TOD θεοῦ παρουσίαν, καὶ ταῦτα ov φύσιν, > / ees / / Δ Wakes \ ο Paes ἐσκιαγράφησεν ᾿Ἠλία τίνι; ὃν καὶ ἅρμα πυρὸς ἀνάγει \ > / a a / \ € \ 7 πρὸς οὐρανόν, δηλοῦν τοῦ δικαίου τὸ ὑπὲρ ἄνθρωπον. \ \ / / \ Μανωὲ δὲ τὸν κριτὴν πρότερον, καὶ Πέτρον τὸν μαθητὴν 4 a > / NS \ >Q\ + / ὕστερον, πῶς οὐ τεθαύμακας; τὸν μὲν οὐδὲ ὄψιν φέροντα a / a \ a 5 τοῦ φαντασθέντος θεοῦ, καὶ διὰ τοῦτο, ᾿Απολώλαμεν, ὦ Mf / \ a γύναι, λέγοντα, θεὸν ἑωράκαμεν ὡς οὐ χωρητῆς οὔσης 3 Q / δὲ / ϐ / \ ς/ if fs ‘ ἀνθρώποις οὐδὲ φαντασίας θείας, μὴ ὅτι ye φύσεως" τὸν \ \ \ - \ A / x VA δὲ καὶ τὸν φαινόµενον Xpiatov τῷ πλοίῳ μὴ προσιέµενον, XN aA > / 8 n καὶ διὰ τοῦτο ἀποπεμπόμενον. KaiTouye θερμότερος τῶν >. b Sy ee, A { \ S a ἄλλων εἰς ἐπίγνωσιν Ἀριστοῦ Πέτρος, καὶ διὰ τοῦτο µακα- / / / 3 ριζόµενος, καὶ τὰ péyloTta πιστευόµενος. τί ὃ ἂν εἴποις κ... / + eae \ a A / > If Ν περὶ ᾿Ἡσαίου, καὶ Πεζεχιηλ, τοῦ τῶν μµεγίστων ἐπόπτου, καὶ a an nr @ ς \ X / τῶν λοιπῶν προφητῶν; ὧν ὁ. μὲν τὸν Κύριον Σαβαὼθ 5 / 3 Ν / / \ a \ n εἶδε καθήµενον ἐπὶ Θρόνου δόξης, καὶ τοῦτον ὑπὸ τῶν Ι / / ἑξαπτερύγων σεραφὶμ κυκλούμενον καὶ αἰνούμενον καὶ / Ley a YU / ἀποκρυπτόμενον, ἑαυτόν τε τῷ ἄνθρακι καθαιρόµενον, καὶ i / id \ πρὸς τὴν προφητείαν καταρτιζόμενον' ὁ δὲ Kal τὸ ὄχημα a a \ / : \ \ a τοῦ θεοῦ τὰ yepouvBip διαγράφει, καὶ τὸν ὑπὲρ αὐτῶν \ \ ο) / \ an θρόνον, καὶ τὸ ὑπὲρ αὐτοῦ oTEpéwpa, καὶ τὸν ἐν τῷ 19. 2 εσκιαγραφησεν] εσκιογρ. a || 6 om και f || 10 καιτοιγε] καιτοι ο |

‘Colb. 1 Or. 1’ || 19 αυτων] αυτου ‘Reg. Cypr.’

I. καὶ ταῦτα] used like καὶ τοῦτο, Gr. seems to have forgotten that

‘and that without shadowing forth His nature.’ If Gr. had meant ταῦτα --τὴν παρουσίαν, he must have said ταύτην.

2. Ηλ. rim;] ‘and what Elias?’ i.e. what was he?

4. τὸν κριτήν] M. is not so styled in the book itself.

6. ἀπολώλαμεν] Judg. xiii 22—a free version. But as Gr. quotes the words in precisely the same form in Or. ix 1, it is possible that he may have found them so in some text.

Christ was zz the boat.

II. µακαριζόμενος] Matt. xvi 17 foll.

15. καθήµενον ἐπὶ θ. δ.] Is. vi τ (δόξης seems to come from Matt. πλ οτ].

17. ἀποκρυπτόμενον] This is Gr.’s addition to the narrative, unless he means ‘hidden from themselves’ by the Seraphim. It is indeed possible that he understood πρόσωπον, πόδας, in Isaiah, to be those of the Lord.

2b. ἑαυτόν τε] ‘and saw himself.

18. τὸ ὄχημα] Ezek. i 4. It is not actually described by that name.

στερεώµατι φανταζὀµενον, Kat φωνὰς δή τινας, καὶ ὁρμάς, καὶ πράξεις, καὶ ταῦτα εἴτε φαντασία τις ἦν ἡμερινή, µόνοις εωρητη τοῖς ἁγίοις, εἴτε νυκτὸς ἀφψευδῆς OWtS, εἴτε τοῦ ἠφγεμονικοῦ τύπωσις συγηγινοµένη τοῖς µέλλουσιν ὡς παροὔσιν, εἴτε τι ἄλλο προφητείας εἶδος ἀπόρρητον, οὐκ exw λέγειν" ANN’ οἶδεν ὁ τῶν προφητῶν θεός, καὶ οἱ τὰ τοιαῦτα ἐνεργούμενοι. πλὴν οὔτε οὗτοι περὶ ὧν ὁ λόφος, οὔτε τις ἄλλος τῶν κατ αὐτούς, ἔστη ἐν ὑποστήματι καὶ οὐσία κυρίου, κατὰ TO γεγραμµένον, οὐδὲ θεοῦ φύσιν ἢ cider ἢ ἐξηγόρευσεν. 20. Παύλῳ δὲ εἰ μὲν ἔκφορα ἦν & παρέσχεν ὁ τρίτος οὐρανός, καὶ péxpis ἐκείνου πρόοδος ἢ ἀνάβασις ἢ ἀνάληψις, τάχα ἄν τι περὶ θεοῦ πλέον ἔγνωμεν, εἴπερ τοῦτο ἦν τὸ τῆς ἁρπαγῆς µυστήριον. ἐπεὶ δὲ ἄρρητα ἦν, καὶ ἡμῖν σιωπΏ τιµάσθω. τοσοῦτον δὲ ἀκούσωμεν αὐτοῦ Παύλου λέγοντος, ὅτι ἐκ µέρους γινώσκομεν, Kal ἐκ µέρους / προφητεύοµεν. ἰδιώτης τὴν yYoow, ὁ δοκιμὴν ἀπειλῶν τοῦ ἐν αὐτῷ

ry Ni an ίς aA ς \ ταῦτα καὶ τὰ τοιαῦτα ὁμολοηγεῖ ὁ μὴ

κατα τουτους ac ‘duo Reg. Or. 1’ 20. I1 a παρεσχεν] απερ εσχεν d | 15 axovowpev] -σομεν f 1. gwvds] Ezek. 1 24, 28; ὁρμάς, ΤΙ. ἔκφορα] ‘capable of being dii 19 foll.; πράξεις, ii 9.

3. τοῦ NY. τύπωσις] ‘an tmpresston upon the rational mind.’ 'Ἡγεμ.,

13. Zuyywoudvy by a very natural

hyperbaton for -vov.

οἱ τὰ τ. ἐνεργ.] ‘those upon whom such effects are wrought.’

8. τῶν κατ’ αὐτούς] ‘those of their sort.’

2b. ἔστη ἐν ὑποστ.] Jer. xxili 18. "Ὑπόστ. is ‘an establishment’ of some kind; in 2 Sam. xxiii 14 of ‘a garrzson’; in Jer. prob. ‘a@ court,’ or ‘familiar circle’ Gy. however curiously misunderstood the word to=vmdcraors in the sense of οὐσία (cp. § 9).

20. St Paul only saw through a lass in a riddle.

vulged’; cp. Plat. Lach. 201 A.‘O 7p. ovp., 2 Cor. xii 2.

12. πρὀοδος] nom. to ἦν, not to παρέσχεν. He calls it a πρὀοδος to signify that it represented a progress in St P.’s spiritual experience, and not merely an incidental privilege. Cp. v 26.

13. εἴπερ τοῦτο] Gr. will not even admit that we can be sure that St P. thereby became acquainted with the Divine nature. The ἁρ- παγή was in the strictest sense a

GREGORY OF NAZIANZUS

\ ὃ ὃ f \ A \ / an δὲ e \ καὶ διδάσκαλος" καὶ πᾶσαν τὴν κάτω γνῶσιν οὐδὲν ὑπὲρ \ i if a A τὰ ἔσοπτρα Kal τὰ αἰνίγματα τίθεται, ὡς ἐν μικροῖς τῆς / \ \ / n ἀληθείας ἱσταμένην ἰνδάλμασιν. εὖ δὲ μὴ λίαν δοκῶ \ A NN τισὺὶ περιττὸς καὶ περίεργος τὰ τοιαῦτα ἐξετάζων, οὐδὲ BYE η \ X a > aA \ / a f ἄλλα τινὰ τυχὸν ἢ ταῦτα ἦν, ἃ μὴ δύναται νῦν βασταχ- n uy a / \ / 4 θῆναι, ἅπερ ὁ Λόγος αὐτὸς ὑπηνίσσετο, ὥς ποτε βασταχθη- / / ελ 3 an σόµενα Kal τρανωθησόµενα" καὶ ἃ pnd ἂν αὐτὸν δυνηθῆναι a Ν / / > ς n / / χωρῆσαι τὸν κάτω κόσμον Ἰωάννης ὁ τοῦ Λόγου πρόδρομος, aA Uf id ἡ µεγάλη τῆς ἀληθείας φωνή, διωρίζετο.

aA / / \ a A δημιουρηοῦμεν, TH avOpwrrivy copia τὴν τῶν ὄντων γνῶσιν [ο [ο \ lal θηρεύοντες, καὶ τοῖς νοητοῖς προσβάλλοντες μετὰ τῶν > χι xX > YA > if ς > Ὡ / αἰσθήσεων, ἢ οὐκ ἄνευ αἰσθήσεων, ὑφ ὧν περιφερόµεθα \ / \ >’ / fal lal ΛΑ an a καὶ πλανώμεθα, καὶ οὐκ ἔχομεν γυμνῷ τῷ Vol γυμνοῖς τοῖς ο id / A / πράγµασιν ἐντυγχάνοντες μᾶλλόν τι προσιέναι TH ἀληθεία, Ν fa an A καὶ τὸν νοῦν τυποῦσθαυ ταῖς καταλήψεσιν. ὁ δὲ περὶ a / / ΄ θεοῦ λόπος, ὅσῳ τελεώτερος, τοσούτῳ δυσεφικτότερος, καὶ \ V4 \ if J πλείους τὰς ἀντιλήψεις ἔχων καὶ τὰς λύσεις ἐργωδεστέρας.

ε || 7 om απερ ἆ || ws] ισως ‘Reg. Cypr.’ || 8 a] απερ ἆ || 9 om κατω def 21. All abstract truth ts hard

3. \€oorrpa κ. τ. aly.) 1 Cor.

xiii 12.

4. Widduaow] ‘figures, ‘representations.’

7. ὑπηνίσσετο] ‘darkly intimated’; in John xvi 12.

0. Χχωρῆσαι τὸν κ.] John xxi 25. By a strange oversight, Gr. confounds the Forerunner with the Divine. Φωνή, perh. with ref. to John i 23.

10. διωρίζετο] ‘to define’; so ‘to

affirm.’

to attain with such instruments as we possess, but above all the truth about God. So Solomon and St Paul confessed; and David, who despaired of knowing even himself.

18. τὸν νοῦντυπ. τ. κατ.] ‘to have our minds fashioned by what we perceive.’

19. δυσεφικτ.] ‘harder to come at’ (ἐφικνεῖσθαι).

20. ἀντιλήψεις] From the general notion of ‘catching hold’ of a thing

πᾶν γὰρ τὸ ἐνιστάμενον, Kav βραχύτατον ᾖ, τὸν τοῦ λόγου δρόµον ἐπέσχε καὶ διεκώλιυσε, Kal τὴν εἰς τὸ πρόσω φορὰν διέκοψεν' ὥσπερ οἱ τοὺς ἵππους τοῖς ῥυτῆρσιν ἀθρόως µεθέλκοντες Φεροµένους, καὶ τῷ ἀδοκήτῳ τοῦ τιναγμοῦ

\ / / \ b) ὑπὲρ πάντας τοὺς γενοµένους ἔμπροσθεν καὶ καθ ἑαυτόν, ω a / a) aA \ ᾧ τὸ τῆς καρδίας πλάτος δῶρον Θεοῦ, καὶ ἡ ψάµµου / / na / ς/ i b) / δαψιλεστέρα χύσις τῆς θεωρίας, bom πλέον ἐμβατεύει a / / A \ / A τοῖς βάθεσι, τοσούτῳ πλέον ἰλιγγιῶ, Kal τέλος τι ποιεῖται n Ly an an \ σοφίας εὑρεῖν ὅσον διέφυγεν. Ἡαῦλος δὲ πειρᾶται μὲν ( / / / a an an i a ἐφικέσθαι, οὕπω λέγω τῆς τοῦ θεοῦ φύσεως, τοῦτο γὰρ aD) A b) / 3/ \\ / ο a a WOEL παντελῶς ἀδύνατον ὄν, ἀλλὰ µόνον τῶν τοῦ θεοῦ / / \ A κριµάτων ἐπεὶ δὲ οὐχ εὑρίσκει διέξοδον οὐδὲ στάσιν τῆς \ \ lal / ἀναβάσεως, οὐδὲ εἴς τι φΦανερὸν τελευτᾷ πέρας ἡ πολυ- / a / / / A πραγμοσύνη τῆς διανοίας, ἄεί τινος ὑποφαινομένου τοῦ / . A δν. o ος RN +0 \ ¥ λείποντος' ὦ τοῦ θαύματος (iva καὶ αὐτὸς πάθω TO ἴσον) / SS / A a ἐκπλήξει περιγράφει τὸν λόγον, καὶ πλοῦτον θεοῦ καὶ

come the opposite meanings of ‘helping’ (e.g. 1 Cor. xii 28), and (as here) of ‘objections,’ ‘difficulties.’ Plut. de Def. Orac. (11 438 D) has the expression ws ἔχοντα πολλὰς ἀντι- λήψεις καὶ ὑπονοίας πρὸς τοὐναντίον.

I. ἐνιστάμενον] ‘ obstruction.’

2. ἐπέσχεκτλ.] ‘gnomic’ aorists: “et lets and hinders.’

5. σοφισάµενοςε] τι Kings iv 31 (LXX. 11 Kings iv 27 Swete) ἐσοφίσατο ὑπὲρ π.

6. τοὺς yev. ἔμπροσθεν] 1 Kings 11 12. Kaé’ ἑαυτόν might be (as in § 19) ‘after his pattern’; but the temporal connexion is in favour of ‘in his time.’

7. καρδίας πλάτος] I Kings iv 29 (iv 25 Swete). Sw. reads χύμα καρδίας; and Gr.’s χύσι directly

ἀθρόως,

after seems to show that he read the same, πλάτος being his interpretation. ἉΧύσις, ‘spread,’ ‘ expanse.’

g. ἐλιγγιᾷ] ‘reels.’

zh. τέλος Tum. σοφίας] ‘ makes it as it were the end (perfection) of wisdom to find how far it (6 περὶ 0. λόγος) has escaped him.’ Gr. refers to such passages as Eccl. vii 23 foll., vili 17, and perh. xii 12 foll.

13. Kptudrwr] Rom. xi 33.

15. del τινος ὑποφ. τ. λ.] lit. “something remaining ever dimly disclosing itself.’

16. ἵνα κ. αὐτός] By his exclamation, Gr. has dramatically put himself beside St P.

17. περιγράφει τὸν λ.] ‘He concludes his discourse with astonishment,’

a / 9 ) / \ 4 A i A > / θεοῦ κρίµατα, ns ovK ἔστι τὴν ἕδραν ἢ µέτρω ἢ αἰσθήσει rn \ \ lal \ lal 2 ς rn 5 λαβεῖν, more δὲ τεθαυμαστῶσθαι τὴν γνῶσιν ἐξ ἑαυτοῦ

πλέον ἢ

/ lal Ni / \ if περιγράφεται; mas ζωὴν δίδωσι, καὶ πάθους µεταλαμaA ¢ a vad βάνει; πῶς ὁ νοῦς Kal περιγραπτὸς καὶ ἀόριστος, ἐν ἡμῖν id a a µένων, καὶ πάντα ἐφοδεύων τάχει φορᾶς καὶ ῥεύσεως; πῶς / / \ δίὸ \ ὃ ο Αα 15 µεταλαμβάνεται λὀγῳ καὶ µεταδίδοται, καὶ δι ἀέρος χωρεῖ, ον a / A καὶ μετὰ τῶν πραγμάτων εἰσέρχεται; πῶς αἰσθήσει

6 εαυτου] αυτου ο 22. 8 yap] dee || 12 περιγραφεται] περιφερεται ac

I. τὸ τοιοῦτο] ‘such a thing,’ i.e. the field which his mind surveys.

a: “Buacoy © Wp Ῥου οκ 16 (xxxv 7). By ἕδρα Gr. seems to mean the ‘ dottom.’

5. τεθαυμ.] Ps. cxxxvill (cxxxix)

6. ‘ That the knowledge even of hts

own constitution was too wonderful

Jor him.’ It is possible, however,

that Gr. misunderstood the ἐξ to

mean that it was the contemplation of

himself and of his constitution which

made the knowledge of God seem

overwhelming.

22. Well might David despair ; for how marvellous is man’s constttution,—his birth, his sustenance, his instincts, his continuity, his very

organs and the media in which they.

act, a microcosm in himself. 8. nat] sc. David.

II. Κάτω ῥέω] by decay and death; ἄνω Φ., prob. Gr. means by contemplation.

26. ψυχή] without the art., points the contrast between the nature of the soul and its limitations. Περι- γράφεται, because confined in the body.

12. ζωὴν δίδ.] sc. to the body; and yet it receives from the body a share in its πάθη.

13. ἀόριστος] Though our intelligence works within limits, those limits are themselves capable of indefinite extension.

15. δι ἀέρος χ.] Perh. by means of speech.

16. μετὰ τῶν πρ.] Intelligence ‘enters in with the things’ around us, because we learn by them. This is further expressed by αἰσθ. kow.; it is ‘in partnership with sense,’ though capable of withdrawing itself from the senses.

A \ / \ A / \ κοινωνεῖ, καὶ συστέλλεται ἀπὸ τῶν αἰσθήσεων; καὶ ἔτι \ 4 / i A πρὸ τούτων, Tis ἡ πρώτη πλάσις ἡμῶν καὶ σύστασις ἐν Lal n / ’ τῷ τῆς φύσεως ἐργαστηρίῳ; Kal τίς ἡ τελευταία µόρφωσις \ / Pea € a A ” \ / \ Kal τελείωσις; τίς ἡ τῆς τροφῆς ἔφεσις Kal διάδοσις; καὶ

b) Ze ο) ld \ a / \ \ / αὐτομάτως; πῶς σιτίοις μὲν σῶμα, λόγω δὲ ψυχὴ τρέ- / ς aA Ls é \ \ N - / Φεται; τίς ἡ τῆς φύσεως ολκη καὶ πρὸς ἄλληλα σχέσις a fal a / 4 a / τοῖς ηεννῶσι Kal τοῖς γεννωµένοις, ἵνα τῷ Φφίλτρῳ συνέ- a / \ a A XNTAL; πῶς ἑστηκότα τε τὰ εἴδη καὶ τοῖς χαρακτῆρσι / μα 7 διεστηκότα, ὧν τοσούτων ὄντων αἱ ἰδιότητες ἀνέφικτοι; a \ \ n: \ \ A πῶς τὸ αὐτὸ ζῶον θνητὸν καὶ ἀθάνατον, τὸ μὲν TH µετα- v2 NX NN a / \ Ν \ £. A \ \ στάσει, τὸ δὲ τῇ γεννήσει; τὸ μὲν γὰρ ὑπεξῆλθε, τὸ δὲ Αα ζ lal nr n ἀντεισῆλθεν, ὥσπερ ἐν ὁλκώ ποταμοῦ μὴ ἑστῶτος καὶ \ 2 EN a µένοντος. πολλὰ ὃ ἂν ἔτι φιλοσοφήσαις περὶ μελῶν καὶ [ο a \ / / / μερῶν, καὶ τῆς πρὸς ἄλληλα τούτων εὐαρμοστίας, πρὸς

2 πλασις ηµων και συστασις] συστασις ημων Af || 9 χαρακτηρσι] --τα f | 10 διεστηκοτα]-- και 6 || II µεταστασει] µεταποιησει ‘ Reg. Cypr.’ || 14 φιλοσο- “dnous] σπερµολογησαις b ‘Coisl. 2)

2. ἐν τῷ τῆς p. ἐργ.] ‘27 nature's laboratory, the mother’s womb.

3. τελευταία μ.] ‘the finishing touch,’ sc. before birth.

4. ἔφεσιξ κ. διάδοσις] the instinct which impels the babe to seek its nourishment, and the provision (lit.

‘ distribution’) which supplies the

need. 5. ἀφορμάς] ‘means’: of course the breast is meant. Αὐτομάτως,

‘instinctively.’

ὁλκή] ‘attraction,’ from ἕλκειν. Ἵνα is not used here in a ‘final’ sense. Cp. § 7.

g. εἴδη] ‘forms.’ How, Gr. asks, is the common form 5ο constant while appearing with such a variety of distinguishing features; and in all that variety the peculiarities of each individual remain untouched,

so that no two men are exactly alike ?

ΤΙ. τὸ αὐτὸ ζῶον] ‘animal’ for ‘kind of animal’; as we talk of ‘the lion,’ ‘the ox.’ Gr. is speaking of the deathless persistence of the species, not of the restored existence of the specimen. His wonder is that the type endures. It never passes into another ἕζῶον. Mera- στάσει, ‘removal’ by death.

12. ὑπεξῆλθε] gnomic aor.

13. 6AK@] There seems to be no instance of ὁλκόςξξ ὁλκή, which might mean the flow or current of the river. Suidas gives an interpretation ὁδὸς ἢ ἀγωγὸς ῥεύματος, and quotes the phrase τὸν ὁλκὸν τοῦ ὕδατος ἔκοψεν. Here then it would mean ‘as zx the channel of a river, which (river) never stands still, yet ts ever there.’ This is in accordance with the common meaning of 6.=szdlcus.

GREGORY OF NAZIANZUS

/ ς an \ / / \ / χρείαν τε ομοῦ Kal κάλλος συνεστώτων τε Kal διεστώτων, / / if προεχόντων TE καὶ προεχοµένων, ἑνουμένων τε Kal σχιζο- / / 3 Va / \ / µένων, περιεχόντων τε καὶ περιεχομένων, νόμῳ καὶ λόγω SN \ a \ a la) ¢ φύσεως. πολλὰ περὶ φωνῶν καὶ ἀκοῶν' πῶς αἱ μὲν lal an te φέρονται διὰ τῶν φωνητικῶν ὀργάνων, αἱ δὲ ὑποδέχονται, ὃ \ A b) / rn Ὁὁ ο Xr n \ / VAX >, ιὰ τῆς ἐν µέσω τοῦ ἀέρος πληγῆς καὶ τυπώσεως ἀλλήλαις / \ / ἐπιμυγνύμεναι. πολλὰ περὶ ὄψεως ἀρρήτως κοινωνούσης n an \ / a ‘s la) ia τοῖς ὁρατοῖς, καὶ μόνῳ τῷ βούλεσθαι καὶ ὁμοῦ κινουµένης, \ n / A \ \ an καὶ TAVTOV τῷ νοὶ πασχούσης' μετὰ γὰρ τοῦ ἴσου τάχους rd: / a yA an ¢ / ἐκεῖνός τε μίγνυται τοῖς νοουµένοις καὶ AUTH τοῖς ὁρωμένοις. \ an / if / [A πολλὰ περὶ τῶν ἄλλων αἰσθήσεων, al παραδοχαί τινές 5] A / / \ y \ ος εἰσι τῶν ἔξωθεν, λόγω μη θεωρούμεναι. πολλὰ περὶ της ο >) ἐν ὕπνοις ἀναπαύσεως, καὶ τῆς δι ὀνειράτων ἀναπλάσεως, / na la) µνήµης τε καὶ ἀναμνήσεως, λογισμοῦ τε Kal θυμοῦ καὶ / ο) / ς \ ai / ἐφέσεως, καὶ συντόμως εὐπεῖν, ὅσοις ὁ μικρὸς οὗτος κόσμος x ai διοικεῖται, ὁ ἄνθρωπος.

I. συνεστ. τε κ. διεστ.] ‘coordi- ΤΙ. παραδοχαί] From the addinated and differentiated with a view alike to use and beauty.’

2. προεχόντων τεκ. πρ.] ‘ prozecting and retreating,’ lit. ‘ projecting

and projected beyond.’ ib. év. τε κ. σχιζ.] ‘ unzted and divided,’ as e.g. the two eyes.

Tlepuex. τε κ. περιεχ., the latter, of course, would be the internal organs, the former the part of the body which encloses them.

5. ὑποδέχονται] excipiunt; αἱ ἀκοαί--τὰ wra.

8. µόνῳ τῷ βούλ. κτλ.] ‘moved by the will alone, and along with tt, and enjoying the same privilege as the intelligence.’ Sight acts, in Gr.’s opinion, as swiftly as will and thought.

tion of rivés, we see that the word bore some half-technical sense, of which the Lexica do not speak. Prob. it=doyal, ὑποδοχαί, ‘ receptacles.’

12. λόγῳ μὴ θεωρ.] Gr. seems to mean that the senses, which are so hospitable to the things external to ourselves, are yet a mystery impenetrable to the reason which resides within us.

14. µνήµης... ἀναμνήσεως] uv. is the faculty, ἀνάμν. the act of remembering. There is a treatise of Aristotle bearing the title περὶ µνή- µης καὶ ἀναμνήσεως, which doubtless Gr. has in mind.

I5. 0 μικρὸς οὗτος κ.] On man as a microcosm, see Plat. 72. 81A and 88pD. These passages have been kindly pointed out to me by Mr Archer-Hind, who adds, ‘‘ Nothing like the phrase occurs, but the

/ \ N aA /. 23. Bovrger σοι καὶ τὰς τῶν ἄλλων ζώων διαφορὰς / ς oA κ νο / \ / \ πρὸς TE ἡμᾶς καὶ πρὸς ἄλληλα, φύσεις τε καὶ γενέσεις καὶ b) ye \ / 3 8 ἀνατροφάς, καὶ χώρας, καὶ ἤθη, καὶ οἷον πολιτείας καταριθ- / nq \ \ ο) \ µήσωμαι; πῶς τὰ μὲν ἀγελαῖα, τὰ δὲ povabiKa; τὰ μὲν \ / x n ποηφάγα, τὰ δὲ σαρκοβόρα; τὰ μὲν θυμοειδῆ, τὰ δὲ ἥμερα; \ Ν / [ο] x 7 \ δὲ > LQ \ Ta μὲν φιλάνθρωπα καὶ σύντροφα, τὰ δὲ ἀτίθασσα καὶ a 10 ‘ \ \ \ b] / / \S / ἐλεύθερα;. καὶ τὰ μὲν οἷον ἐγγύτερα λόγου τε καὶ µαθή- \ N ο ” \ b) / \ \ σεως, τὰ δὲ παντελῶς ἄλογα καὶ ἀμαθέστατα; τὰ μὲν / > An \ δὲ 3. / \ \ > Ji πλειόνων αἰσθήσεων, τὰ δὲ ἐλαττόνων; τὰ μὲν ἀκίνητα, \ \ \ \ τὰ δὲ µεταβατικά; τὰ μὲν ταχύτατα, τὰ δὲ παχύτατα; \\ / 3 ο) τὰ μὲν ὑπερβάλλοντα µεγέθει καὶ κάλλει ἢ TO ἑτέρῳ / \ \ he XN / A We 5 / τούτων, τὰ δὲ βραχύτατα ἢ δυσειδέστατα ἢ καὶ ἀμφότερα; \ \ >: \ \ > an \ x b] ie \ \ τὰ μὲν ἄλκιμα, τὸ δὲ ἀσθενῆ; τὰ μὲν ἀμυντικά, τὰ δὲ / \ / \ ὕποπτα καὶ ἐπίβουλα; τὰ μὲν φυλακτά, τὰ δὲ ἀφύλακτα; \ N / \ >! / \ \ / > \ τὰ μὲν φίλεργα καὶ οἰκονομικά, τὰ δὲ παντάπασιν ἀργὰ / / \ A \ καὶ ἀπρονόητα; καὶ ETL πρὸ τούτων, πῶς TA μὲν ἑρπυστικά, \ \ : / \ / \ x τὰ δὲ ὄρθια; Ta μὲν φιλόχωρα, Ta δὲ ἀμφίβια; τὰ μὲν /{ \ Α an aA Φιλόκαλα, Ta δὲ ἀκαλλώπιστα; συζυγῆ τε καὶ ἀζυγῆ;

THEOLOGICAL ORATION II

23. 1 διαφορας] αναστροφας ‘Reg. a’ || 3 karapiOunowuo) -σομαι df: -σωμεν ϱ || Το Ta µεν ταχυτατα Ta δε παχυτατα] Τα µεν ταχυτατα tantum a: τα µεν παχυτατα tantum b: τα δε ταχυτατα tantum cdef || 11 και] η ε | 13 Ta µεν αλκιµα] τα δε αλκ. e || TA Mev αμυντικα] Ta δε αμ. a || 14 OM τα µεν Φυλακτα bef || τό ερπιστικα ab: ερπηστικα def || 17 Ta µεν φιλοχωρα] τα δε Φιλ. ο

conception is plainly there.” He thinks it far from improbable that Proclus, whose commentary on this part of the Zzm. has not been preserved, may have applied the term μικρὸς Κόσμος to the human body; or that some Stoic writer so applied it.

23. How wonderful the variety of the beasts !

6. ἀτίθασσα] or ἀτίθασα, ‘not disposed to be tamed’; ἐλεύθερα, cp. Job xxxix 5.

17. pirdxwpa] ‘attached to a place’; it seems an imperfect antithesis to

ἀμφίβια, but prob. Gr. means that the latter class are so little attached to a place that they are indifferent even to an element.

18. φιλόκαλα] Gr. seems to be anticipating what he says in § 24 about the peacock; it would not be easy to point to a quadruped which is markedly φιλόκαλον unless Gr. refers to such things as the way in which a cat washes itself. Isocrates advises a man to be φιλόκαλος in regard to his dress, but not καλλωπιστής, which he says would be zepfepyov. ᾿Ακαλ- λώπ. cannot mean ‘znzadorned,’

σὠφρονά τε καὶ ἀκόλαστα; πολύγονά τε καὶ οὐ πολύyova; µακρὀβιά τε καὶ ὀλιγόβια; κάµνοι ἂν ἡμῖν ὁ λόγος Lal νά τοῖς κατὰ µέρος ἐπεξιών. . Φκέψαι µοι καὶ νηκτὴν φύσιν τῶν ὑδάτων διολισθαίνουσαν, καὶ οἷον ἱπταμένην κατὰ τῆς ὑγρᾶς φύσεως, καὶ τοῦ μὲν ἰδίου σπῶσαν ἀέρος, τῷ ἡμετέρῳ δὲ κινδυνεύουσαν, ὥσπερ καὶ ἡμεῖς ἐν τοῖς ὕδασιν' ἤθη τε καὶ πάθη, καὶ µίξεις καὶ γονάς, καὶ µεγέθη καὶ κάλλη, Φίλοχωρίας τε καὶ πλάνας, συνόδους TE καὶ ἀποχωρήσεις, καὶ ἰδιότητας μικροῦ τοῖς ἐπιγείοις παραπλησίας, ἔστι δὲ ὧν καὶ κοινωνίας καὶ ἰδιότητας ἀντιθέτους, ἔν τε εἶδεσι καὶ ὀνόμασιν. σκέψαι µοι καὶ ὀρνέων ἀγέλας, καὶ ποικιλίας ἔν τε σχήµασι καὶ χρώμµασι, τῶν τε ἄλλων Kal τῶν ᾠδικῶν' καὶ Tis τῆς τούτων µελῳδίας ὁ λόηος, καὶ παρὰ τίνος; τίς ὁ δοὺς τέττυγι τὴν ἐπὶ στήθους µαγάδα, καὶ τὰ ἐπὶ τῶν κλάδων ἄσματά τε καὶ τερετίσµατα, ὅταν ἡλίῳ κινῶνται τὰ μεσημβρινὰ μουσουργοῦντες, καὶ καταφωνῶσι τὰ ἄλση, καὶ ὁδοιπόρον ταῖς φωναῖς παραπέµπωσι; τίς ὁ κύκνω συνυφαίνων τὴν ᾠδήν, ὅταν ἐκπετάση τὸ πτερὸν ταῖς αὔραις, καὶ ποιῃ µέλος τὸ σύριγμα; ἐῶ γὰρ λέγειν τὰς βιαίους φωνάς, καὶ ὅσα τέχναι σοφίζονται κατὰ τῆς 24. ϱ om αποχωρήσεις και ce || IO OM µικρου usque ad ιδιοτητας f |

which would be no antithesis to Φιλόκ., but ‘ot given to adorning themselves.’

24. The fish; the fowl.

4. νηκτὴν Φ....διολ.] Cp. § 12. Ἱπταμένην ‘flying under the liquid element’; cp. § 16 Ka’ ὕδατο.

6. τοῦ ἰδίου ἀ.] Gr. seems to mean the water (ὥσπερ ἡμ. ἐν τοῖς ὕδασι). The gen. is partitive.

10. μικροῦ] ‘early’; παραπλ. ‘resembling in number, ‘as numerous as,’—a signification sometimes found in class. authors; τοῖς ἐπ. for ταῖς τῶν ἐπ.

II. κοινωνίας κ. (6. ἀντ. ] ‘common features, and peculiarities of an opposing kind.’ Elias is prob. right in referring to the differences between scaly and scaleless, crustaceous and otherwise.

15. paydda] the ‘bridge’ of a κιθάρα. Gr. treats the τέττιξ as if it were a bird.

16. τερετίσµατα] ‘chirping. Ta µεσημβρ. SC. μουσουργήµατα.

18. παραπέµπωσι] ‘escort.’

20. τὸ σύριγμα] ‘turns his hissing into a melody.’

21. τὰς Bralous φ.] ‘forced notes? ;

ο] / / ο 6 \ ἀληθείας. πὀθεν ταῶς, 0 adalav ὄρνις καὶ Μηδικός, οὕτω / / / \ lal Φιλόκαλος καὶ Φιλότιμος, ὥστε (καὶ yap αἰσθάνεται τοῦ > / \ 3 a οἰκείου κάλλους), ὅταν ἴδῃ τινὰ πλησιάζοντα, ἢ ταῖς θη- ie ϱ/ / x > / / \ \ λείαις, ὥς hact, καλλωπίζηται, τὸν αὐχένα διάρας, καὶ τὸ X an / \ \ πτερὸν κυκλοτερῶς περιστήσας τὸ χρυσαυγὲς καὶ κατά- x an val A στερον, θεατρίζει τὸ κάλλος τοῖς ἐρασταῖς μετὰ σοβαροῦ n / τοῦ βαδίσµατος; ¢ \ a / n, H μὲν οὖν θεία γραφὴ καὶ γυναικῶν θαυμάζει σοφίαν \ 3 € / / by / \ id / τὴν ἐν ὑφάσμασι, Tis ἔδωκε, λέγουσα, γυναιξὶν ὑφάσματος / / ο n σοφίαν καὶ ποικιλτικὴν ἐπιστήμην; ζώου λοηγικοῦ τοῦτο, \ la) / / A / id / καὶ περιττοῦ τὴν σοφίαν, καὶ μέχρι τῶν οὐρανίων ὁδεύοντος. / / \ / 25. Sv δέ µοι θαύµασον καὶ ἀλόγων φυσικὴν σύνεσιν, Si ο καὶ τοὺς λόγους παράστησον. πῶς μὲν ὄρνισι καλιαὶ / \ / \ BY A > > / / ς lal πέτραι Te Kal δένδρα καὶ ὄροφοι, εἰς ἀσφάλειάν τε ὁμοῦ \ / 2 4 \ an / ’ καὶ κάλλος ἐξησκημέναι, Kal τοῖς τρεφοµένοις ἐπιτη- / / \\ / \ > ie Ν \ δείως; πὀθεν δὲ µελίσσαις τε Kal ἀράχναις TO Φιλεργὸν Ni / / Αα Ny \ Vs Me \ Kal Φφιλότεχνον, ἵνα ταῖς μὲν τὰ KNpia πλέκηται καὶ / if / συνέχηται δι ἑξαγώνων συρίγγων Kal ἀντιστρόφων, καὶ τὸ nr rn \ an / / A ἑδραῖον αὐταῖς διὰ τοῦ µέσου διατειχίσµατος καὶ ἀλλαγῆς / [ο ΄ A A ἐπιπλεκομένων ταῖς εὐθείαις TOV γωνιῶν πραγµατεύηται,

I modev+dee || 2 ωστε] os ο |) 3 om η be || 4 Καλλωπιζηται] -ζεται bedf || 6 θεατριζει] -ἕη b: -ζειν f || Τι ουρανιων] ovpaywy ‘in quibusd.’ 25. 12 φυσικην] Φυσιν xaf || συνεσιν] kwynow b ‘tres Colb.’ || 13 λο- γους]--ει δυνασαι df

(LXX.). If such skill is wonderful

i.e. the unnatural sounds made by in women, much more in creatures

birds which are taught to speak and

to whistle.

4. τὸ πτερόν] seems to mean ‘zs plumage,’ not ‘ wzng,’ as above. So Philostratus says of the peacock, τοῖς ὀφθαλμοῖς τοῦ πτεροῦ τὴν τῶν ἄστρων διακὀσµησιν ἀναπλάττεται. Kardorepov from κατά and ἀστήρ.

6. θεατρίζει] a favourite word of Gr.’s, but not very common elsewhere, ‘Zo show off,’ as upon the ‘stage; cp. Heb. x 33. Σοβαρός, ‘ pompous.’

8. καὶ γυναικῶν] Job xxxviii 36

without reason, like the foll.

25. The sagacity of animals ; the bee, the spider, the crane, the ant.

13. καλιαί] ‘dowers’; a poetical word for ‘nests.’ It is a somewhat bold phrase to say that they make rocks and trees their nests. ᾿Εξησκ., cp. § 6 ἠσκ.

18. ἑξ.συρ. κ. ἀντιστρ.] ‘by means of hexagonal pipes complementary to each other, and the fabric is secured (lit. the firmness is effected) dy means of the dividing wall and the combt-

\ ο b) n ee a / \ Σ 4 καὶ ταῦτα ἐν ζοφεροῖς οὕτω τοῖς σίµβλοις καὶ ἀοράτοις a / ς \ A τοῖς πλάσμµασιν' αἱ δὲ διὰ λεπτῶν οὕτω καὶ ἀερίων σχεδὸν an a if τῶν νημάτων πολυειδῶς διατεταµένων πολυπλόκους τοὺς e \ Ie a a a fal ἱστοὺς ἐξυφαίνωσι, καὶ ταῦτα ἐξ ἀφανῶν τῶν ἀρχῶν, / / ¢€ an / na 5 οἴκησίν τε ὁμοῦ τιµίαν, Kal θήραν τῶν ἀσθενεστέρων εἰς ο εις A 5 / 2 / ο | τροφῆς ἀπόλαυσιν; ποῖος Ἠὐκλείδης ἐμιμήσατο ταῦτα, γραμμαῖς ἐμφιλοσοφῶν ταῖς οὓκ οὔσαις, καὶ κάµνων ἐν ταῖς > / / / \ / / \ ἀποδείξεσι; τίνος Παλαμήδους τακτικὰ κινήµατά τε καὶ / σχήµατα γεράνων, ὥς φασι, καὶ ταὐτὰ παιδεύµατα κινου- / \ / A lal 10 µένων ἐν τάξει, Kal μετὰ ποικίλης τῆς πτήσεως; ποῖοι / .

Φειδίαι καὶ Ζεύξιδες καὶ Πολύγνωτοι, Παρράσιοί τέ τινες καὶ ᾿Αηλαοφῶντες, κάλλη μεθ ὑπερβολῆς ypadew καὶ ή >] / / / Vhs \ } / πλάττειν εἰδότες; τίς Κνώσσιος Δαιδάλου χορὸς ἐναρμόνιος,

/ / 3 νύμφη πονηθεὶς eis κάλλους περιουσίαν, ἢ λαβύρινθος \ / / n a 15 Kpntixos δυσδιέξοδος καὶ δυσέλικτος, ποιητικῶς εἰπεῖν, ral n nan lal / καὶ πολλάκις ἀπαντῶν ἑαυτῷ τοῖς τῆς τέχνης σοφί- la) nm / σµασι; καὶ σιωπῶ µυρµήκων ταμιεῖά τε καὶ ταμίας, καὶ

2 αι] οι b ‘Or. 1’ || 4 εξυφαινουσι abf || 5 ασθενων bdef || 6 τροφης] τρυφης ‘in quibusd.’ || 7 om εν ο

nation of the angles with the straight The usual reading ταῦτα mad. can

4. ἱστούς] ‘webs’; ἀρχῶν, ‘ends,’ as in Acts x II.

7. Ύρ. ταῖς οὐκ οὔσαις] ‘with his imaginary lines.’

8. τίνος Παλ. κτλ.] Παλ. depends upon τακτικά; Τακτικά is nom. to ἐμιμήσατο understood, and κιν. κ. ox. acc. after it. The same verb must be supplied for ποῖοι Φειδίαι etc. “Qs φασι implies (as in § 24) that Gr. himself had not had opportunities of observing the crane and the peacock.

only make sense, if at all, if κ. ταῦτα be taken as in § το, ‘and that, when they move’: ταὐτά makes good sense, and the καὶ before it points on to καὶ μετὰ ποικ. ‘What Pal. drew up tactics to rival the movements and groupings of the cranes, which, so they tell us, without breaking rank go through the same drill-like movements, 1 ever so many figures of fight??

12. Ὑγράφειυ κ. πλάττειν] Phidias πλάττειν, the rest γράφειν Ίδεσαν.

13. Ἰνώσσιο at Cnossus, or Gnossus, in Crete; viudy, Ariadne, see Homer 7. xviii 592 foll.

15. δυσέλικτος] ‘hard tounwind, Gr. apologizes for using so poetical a word.

16. ἀπαντών] ‘meeting.’

THEOLOGICAL ORATION JI

κ Can / \ ο A περὶ ὁδῶν καὶ περὶ ἠγουμένων Kal τῆς ἐν τοῖς ἔργοις / / εὐταξίας ἔγνωμεν ἱστορούμενα. 26. A / M4 / \ la] / / ταῦτα σύνεσιν ἔγνως, σκέψαι καὶ φυτῶν διαφοράς, µέχρι ο is / \ Ν / fi καὶ τῆς ἐν φύλλοις φιλοτεχνίας πρὸς TO ἧδιστόν τε apa a an na / ταῖς ὄψεσι καὶ τοῖς καρποῖς χρησιµώτατον. σκέψαι µοι n / > te / a καὶ καρπῶν ποικιλίαν καὶ ἀφθονίαν, καὶ padiota τῶν

/ διαυφγείας' ἐπειδή σοι πάντα προῦὔθηκεν, ὥσπερ ἐν παν- , ὥσπερ, an na \ / \ δαισία κοινΏ, ὅσα τε ἀναγκαῖα, καὶ ὅσα πρὸς ἀπόλαυσιν, vA σα ) / / > Ὡωὶ 3 aA / / ἡ φύσις' tv’, εἰ µή τι ἄλλο, ἐξ ὧν εὐεργετῆ, γνωρίσης θεὀν, A n / lal Kal τῶ δεῖσθαι yévn σεαυτοῦ συνετώτερος. i a / a: \ / A aA ἔπελθέ µοι γῆς πλάτη καὶ µήκη, τῆς κοινῆς πάντων ie / J A A

ἐντεῦθεν

2 περι ηγουμ.] om περι οἆ ‘tres Colb. Or.” 326. και ο || ποικιλιαν]--τε e || 9 Και σκεψαι] om και cdef || Το χυµων] χυλων def

8 και kaprwy] om

I. τῷ καιρῷ σύμμετρον] ‘proportioned to the time’ for which the food is required.

26. Plants, stones, earth, and tts springs—its medicinal waters—are full of wonders; the stability of the earth, its adaptation of mountain and plain to the convenience of its inhabitants.

6. τῆς ἐν φύλλοις φιλ.] ‘the artistic skill displayed in the leaves.’ They are ‘profitable to the fruits’ by shading them, as Elias says. Cp. Bas. Hex. v κατέσχισται τὸ τῆς ἀμπέλου Φύλλον, ἵνα Kal πρὸς τὰς ἐκ τοῦ ἀέρος βλάβας ὁ βότρυς ἀντέχῃ καὶ τὴν ἀκτῖνα τοῦ ἡλίου διὰ τῆς ἀραιότη- τος δαψιλώς ὑποδέχηται.

ϱ. δυνάμει ῥιζών] Wisd. vii 20, —

a passage which Gr. has had in view for some time.

12. ποιότητας] rather a curious word to join with χάριτας. The point perh. lies in the plur.; ‘che charms of the colours and their varteties of quality.’

13. πανδαισίᾳ] ‘a perfect feast,’ from dals.

15. εὐεργετῇ] 2nd per. sing. pres. ind. pass.

18. ἀλλ. κ. τῇ YQ συνδ.] It is hard to see what Gr. means by this. expression. The bays may be said to be connected with the land by the way they run up into it and affect its whole character. Gr. is no doubt thinking of the deeply indented coast of the Aegean. They are conαφιλεῖς τε καὶ ἀενάους, οὐ µὸνον ψυχρῶν καὶ ποτίµων (ς ie \ la) ς \ a > N ο € \ aA ey ὑδάτων, καὶ τῶν ὑπὲρ γῆς, ἀλλὰ Kal Goat ὑπὸ γῆν ῥέουσαι, ή 5 / / καὶ σήραγγάς τινας ὑποτρέχουσαι, cit ἐξωθούμεναι βιαίῳ A / 9.9 > / aA τῷ πνεύµατι καὶ ἀντιτυπούμεναι, εἶτ᾽ ἐκπυρούμεναι τῷ é é a a / \ an b) / ee i \ σφοδρῷ τῆς πάλης καὶ τῆς ἀντιθέσεως, ὅπη παρείκοι κατὰ x! a a a μικρὸν avappHyvurvTaL, Kal τὴν τῶν θερμῶν λουτρῶν χρείαν a a / a a A an ἐντεῦθεν ἡμῖν χαρίζονται πολλαχοῦ τῆς γῆς, καὶ μετὰ τῆς Vf / / ἐναντίας δυνάµεως ἰατρείαν ἄμισθον καὶ αὐτόματον. εὐπὲ n / a / an πῶς καὶ πὀθεν ταῦτα---τί TO µέγα τοῦτο Kal ἄτεχνον oe 2 ω 2 \ n \ os / ὕφασμα- οὐχ NTTOV ἐπαινετὰ τῆς πρὸς ἄλληλα σχέσεως, 3 / an an ἢ καθ ἕκαστον Oewpovpeva ; πῶς γῆ μὲν ἕστηκε παγία vd / / a καὶ ἀκλινής; ἐπὺ τίνος ὀχουμένη, καὶ Tivos ὄντος τοῦ e / \ / > aA VA > \ \ ig ld ὑπερείδοντος; καὶ τίνος ἐκεῖνο πάλιν; οὐδὲ γὰρ ὁ λόγος

καὶ πῶς

I συνδεδεµενους de || 2 µονων a || 5 om και αντιτυπουµεναι e || 7 αναnected with each other, apparently, because the coasting vessels pass along from bay to bay, rounding the headlands, and plying between the towns that lie in the gulfs. Cp.§ 27.

3. ὑπὸ γῆν] a special feature of Asia Minor. Σήραγγες are ‘holes,’ ‘passages. Gr.’s theory of hot springs is that the water is heated by the violence with which it is forced out of its underground passages, by blasts of air which it encounters. These dash it from side to side and drive it with intense pressure through narrow apertures, until it assumes a very high temperature (ἐκπυρούμεναι). Ὅπη παρ- εἰκοι, ‘wherever possible.’ I do not know whence Gr. obtained this theory. It is not in Arist. Meteor. or de Mundo, although Arist. has much to say about underground currents of wind, as well as of underground streams. Arist. rightly connects hot springs with volcanic action. But cp. Bas. Hex. iv ἐκ τῆς αὐτῆς

8. mw. τ. ἐναντίας δ.] generally understood to mean ‘along with the cold.’ This is of course an impossible interp. of the words. The μετὰ 15, as frequently in Gr., used in that general sense which includes the instrumental,—like its modern representative µέ: cp. § 13 σκοπεῖ μετὰ τῆς ἰδ. ἀσθενείας, § 21 προσβ. μετὰ τῶν αἰσθήσεων, § 28 μεθ᾽ ov λόγος. So here it will mean ‘zh their contrary (i.e. corrective) force.’

10. ἄτεχνον ὕφ.] a kind of oxymoron. Gr. uses ὑφαίνειν in a wide way, without any notion of ‘weavimg’; e.g. 5 24 συνυφαίνων τὴν ᾠδήν.

II. ἐπαινετά] agrees with ταῦτα, the question ri τὸ µέγα κτλ. being parenthetical. Ts σχέσ. depends on ἐπαιν., ‘to be praised for, in reference to, their correlation to each other.’

14. οὐδὲ yap 6 λόγος κτλ.] ΄7έα- son knows of nothing for zt (the earth) to vest upon.’

ς \ > ’ lal \ > / ς δὲ > pe id ἡ μὲν εἰς ὀρῶν κορυφὰς ἀνηγμένη, ἡ δὲ εἰς πεδία καθεζοµένη, [ο n /΄ a καὶ τοῦτο πολυειδῶς Kal ποικίλως, καὶ ταῖς KAT ὀλίγον 2 a / / \ / > \ > ἐναλλαγαῖς µεθισταµένη, Tpos TE τὴν χρείαν ἐστὶν ἀφθο- / lal I} / νωτέρα, καὶ τῷ ποικίλῳ χαριεστέρα; καὶ ἡ μὲν εἰς οἰκήσεις / a a νενεµηµένη, ἡ δὲ ἀοίκητος, ὅσην αἱ ὑπερβολαὶ τῶν ὁρῶν > / νο λα \ BUA / \ ἀποτέμνονται, καὶ ἄλλη πρὸς ἄλλο τι πέρας σχιζοµένη καὶ / a an n ἀποβαίνουσα, τῆς τοῦ θεοῦ µεγαλουργίας ἐναργέστατόν ἐστι γνώρισμα; / > \ \ 5 27. Θαλάττης δέ, εἰ μὲν μὴ τὸ péyeOos εἶχον θαυμάζειν, 3 \ / la) A ἐθαύμασα ἂν τὸ nuepov, Kal πῶς ἵσταται λελυμένη τῶν IQ/ v4 2 / > N \ No hs / \ / ἰδίων ὅρων ἐντός' εἰ δὲ μὴ TO HuEepov, πάντως τὸ péyEOos. > \ \ > / \ > > 4 / ϱ) / ἐπεὶ δὲ ἀμφότερα, τὴν ἐν ἀμφοτέροις δύναμιν ἐπαινέσομαι. / / \ a la) / / τί τὸ συναγαγόν; τί τὸ δῆσαν; πῶς ἐπαίρεταί τε καὶ 2 / \ / n A ἵσταται, ὥσπερ αἰδουμένη τὴν γείτονα γῆν; πῶς καὶ / \ 4 NOP Re > \ / \ Vi δέχεται ποταμοὺς ἅπαντας, καὶ ἡ αὐτὴ διαμένει διὰ πλήθους / Dy > SO? of \ Uf a / / περιουσίαν, ἢ οὐκ old ὅτι χρὴ λέγειν; πῶς Wapupos ὅριον A / / / / αὐτῇ, τηλικούτῳ στουχείῳω; ἔχουσί τι λέγειν οἱ φυσικοὶ καὶ σοφοὶ τὰ μάταια, καὶ κυάθῳ μετροῦντες ὄντως τὴν N ο) a an 3 θάλασσαν, TA τηλικαῦτα ταῖς ἑαυτῶν ἐπινοίαις; ἢ συντόμως \ n an ο) A fal ἐγὼ παρὰ τῆς γραφῆς τοῦτο φιλοσοφήσω καὶ τῶν μακρῶν

27. 15 απαντας] παντας bdef || om η e

2. 7. Kar 6. ἐναλλ. µεθ.] Mountain passes into plain by degrees.

4. els οἶκ. νενεμ.] ‘occupied for habitations.

5. ὅσην] τε]. to antec. 7 δὲ ἀοίκ., ‘where the too great height of the mountains cuts wt off ; the mountains are regarded as appropriating the space (mid.).

6. καὶ ἄλλη κτλ.] Sand one part zs severed from another and comes to a different bound, such as the Atlantic or the Indian Ocean. Cp. Acts xxvl 27.

27. The sea, the rivers.

10. ἵσταται λελ.] ‘zt lies at ease,’ opp. to being gathered up in stormy

waves. It almost looks as if by μέγεθος Gr. meant the sea in storm (? ‘height’).

ΙΡ. ποταμοὺς ἅπ.] Cp. Eccl. i 7; but Gr. prob. draws the thought from Aristotle.

16. περιουσίαν] Cp. § 25. If that be not the reason, Gr. knows no other (# οὐκ οἳδ.). Cp. § 30.

20. παρὰ τῆς γρ.] ‘from Scripture,’ ‘by borrowing the words of Scr.’ Job xxvi 10. Lupe, ‘to round.’

Lal

64 GREGORV OF NAZIANZUS ) / > \ re ο ο n (2 A / ἐγύρωσεν ἐπὶ πρὀσωπον ὕδατος. τοῦτο τῆς ὑγρᾶς φύσεως ὁ δεσµός. πῶς δὲ τὸν χερσαῖ (λον ἄγει EVA D μός, χερσαῖον ναυτίλον ἄγει ξύλῳ µικρῴ \ / ο] b] 2 4 ο] Σο ὃδς/ V6 καὶ πνεύματι,-- τοῦτο οὐ θαυμάζεις ὁρῶν; ovd ἐξίσταταί ς ὃ / " σ n \ 6 /’ ὃ 06 a νο σου ἡ διάνοια;-- ἵνα yh καὶ θάλασσα δεθῶσι ταῖς χρείαις \ a 3 12 \ > d A καὶ ταῖς ἐπιμιξίαις, καὶ εἰς ev ἔλθη τῷ ἀνθρώπω τὰ rn b) /' / τοσοῦτον ἀλλήλων διεστηκότα κατὰ τὴν φύσιν; τίνες δὲ a ς ο / / / πηγῶν αἱ πρῶται πηγαί, ζήτησον, ἄνθρωπε, el τί σοι iS. b] an A a / an τούτων ἐξυχνεῦσαι ἢ εὑρεῖν δυνατὀν. καὶ Tis 0 ποταμοῖς / \ M4 NS, \ \ \ / > / σχίσας καὶ πεδία καὶ ὄρη, καὶ δοὺς τὸν δρὀµον ἀκώλυτον; \ lal an / \ la) καὶ πῶς ἐκ τῶν ἐναντίων τὸ θαῦμα, µήτε θαλάσσης ἐπεξ- / n / N n ιούσης, MATE ποταμῶν ἱσταμένων; τίς δὲ ἡ τῶν ὑδάτων if. \ / \ / ὃ ia lal N 7 θ b) τροφή, καὶ τί τὸ ταύτης διάφορον, τῶν μὲν ἄνωθεν apdo- / a lal / / \ \ µένων, τῶν δὲ ταῖς ῥίζαις ποτιζοµένων, ἵνα τι Kal αὐτὸς / Αα y lal \ Ay ’ / κατατρυφήσω τοῦ λόγου, θεοῦ τὴν τρυφὴν ἐξηγούμενος ; / \ an \ \ an \ \ 28. “Ave δὴ γῆν ἀφεὶς καὶ τὰ περὶ γῆν, πρὸς τὸν / / nan fal / ο / ἀέρα κουφίσθητι τοῖς τῆς διανοίας πτεροῖς, ἵνα σοι καθ fav ¢ LA / Σ a > 4 \ \ > ee ὁδὸν ὁ λόγος προίῃ' κἀκεῖθεν ἀνάξω σε πρὸς τὰ οὐράνια, \ / iS \ / \ A καὶ τὸν οὐρανὸν αὐτόν, καὶ τὰ ὑπὲρ οὐρανόν. καὶ τοῖς Cen 5) A \ a ς / Shed nk / 4 ἑξῆς ὀκνεῖ μὲν προσβῆναι ὁ λόγος, προσβήσεται δὲ ὅμως ς / / e / / \ \ an rn ὁπόσον ἔξεστι. τίς ὁ χέας ἀέρα, τὸν πολὺν τοῦτον πλοῦτον 28.

20 πλουτον τουτον e ‘with,’ in spite of Hab. iii ο.

2. τὸν χερσ. ναυτ.] There is ΤΠ.

prob. no direct ref. to the shell-fish called a nautilus, which only bears that name because of its similarity to a man ina sailing boat. By ‘he land mariner’ Gr. means the land animal which nevertheless finds a home on the sea. At the same time the word vavritos had become 5ο exclusively poetical as applied to men and ships, and so recognised a name for the shell-fish, that the addition of x. was necessary to prevent a moment’s mistake. “Aye sc. 7 θάλασσα.

4. δεθώσι] Cp. § 26. Xpelacs κ. ἐπ. almost ‘demand and supply.’

8. ποταμοῖς] ‘for the rivers,’ not

n τῶν ὑδ. τροφή] ‘how are the waters fed?’ The metaphor was more ‘luxuriant’ in Greek than in English, and Gr. proceeds, with an apology, to develope it. Some of them, he says, are ‘watered from above,’ i.e. are fed by rain-water, others (and this is the climax of the ‘luxuriance’) ‘drink with their roots,’ i.e. are fed by springs from underground. These last Gr. had learned from Arist. to be connected with the sea.

28. The air, and all the phenomena of meteorology.

16. Kad’ ὁδόν] ‘22 due order,’ ‘methodically’; Plat. Rep. 435 A.

Ns 3 Σς./ > / / 3 ϱ/ (κα) ἄφθονον, οὐκ ἀξίαις, οὐ τύχαις μµετρούμενον, οὐχ Spots / / \ a κρατούµενον, οὐχ ἡλικίαις µεριζόμενον, ἀλλὰ κατὰ τὴν τοῦ / / μάννα διανομὴν αὐταρκεία περιλαμβανόμενον καὶ ἰσο- / / \ nA ey ah πρ yy \ µοιρία Tim@pevoy' τὸ τῆς πτηνῆς φύσεως ὄχημα, τὴν A a aA ie \ / if ἀνέμων ἕδραν, τὴν ὡρῶν εὐκαιρίαν, τὴν ζώων ψύχωσιν, 5 a A an \ \ A / > 9 μᾶλλον δὲ τῆς ψυχῆς πρὸς τὸ σῶμα συντήρησι, ἐν ᾧ / κ > & / ed Ὡ a \ \ / σώματα, καὶ wel οὗ λόγος, ἐν © PAS καὶ τὸ φωτιζόµενον, N Ques ο e 3 by art εν / / \ ζω καὶ ἡ ὄψις ἡ δι αὐτοῦ ῥέουσα; σκόπει δέ µοι καὶ τὰ ἑξῆς' a lal a / οὐ γὰρ συγχωροῦμαι τῷ ἀέρι δοῦναι τὴν ἅπασαν δυνα-

/ fal 5 / / Ν / στείαν τῶν τοῦ ἄέρος εἶναι νομιζοµένων. τίνα μὲν ἀνέμων 1Ο aA / \ \ / / Νις \ / ταμιεῖα; τίνες δὲ θησαυροὶ χιόνος; τίς δὲ ὁ τετοκῶς βώλους

/ Ni γι. δρόσου, κατὰ τὸ γεγραμµένον; ἐκ γαστρὸς δὲ τίνος ἐκπο- ώς / frre / cf 2 / \ ρεύεται κρύσταλλος; τίς ὁ δεσµεύων ὕδωρ ἐν νεφέλαις, καὶ \ \ ( \ > a an fa) x na [ο] / / τὸ μὲν ἱστὰς ἐπὶ τῶν νεφελῶν-- ὢ τοῦ θαύματος---λόγῳ { \ / / κρατουµένην φύσιν τὴν ῥέουσαν, τὸ δὲ ἐκχέων ἐπὶ πρὀσ- a aA f / ωπον πάσης τῆς γῆς, καὶ σπείρων Κκαιρίως καὶ ὁμοτίμως, \ / b) \ 4 \ ς Ν Seth, A \ καὶ οὔτε ἀφιεὶς ἅπασαν THY ὑγρὰν οὐσίαν ἐλευθέραν καὶ ἷ4 an νά la) A an ἄσχετον,--ἀρκεῖ yap ἡ ἐπὶ Νῶε κάθαρσις, καὶ τῆς ἑαυτοῦ / 3 / ς > / / > / διαθήκης οὐκ ἐπιλήσμων ὁ ἀψευδέστατος,-- οὔτε ἀνέχων

tr τινες δε] om δε ef || 13 τις] — δε e || 15 κρατουμενην] --την ‘Reg. Cypr.’ {| 17 ουτε] ουδε abef || απασαν] απασι ‘Reg. Cypr.’

I. οὐκ ἀξίαις] ‘dy deserts’; Matt. 0. ov γὰρ συγχωρ.] acc. to Elias,

Vv 45: or perh. ‘dy differences of rank. Ἀύχαις, ‘by fortunes. Ἡλ., coming after ὅροις, may mean ‘ages’ in the sense of a measurement of time, {ο certain generations.

3. αὐταρκείᾳ π.] ‘freely taken én’; no leave has to be asked, and ἐσομ. Timm. ‘each man’s share ts of equal value’; lit. ‘assessed at an equality of partztion.’

5. εὐκαιραν] The air is said to be the ‘szztableness of seasons’ because the suitableness of seasons depends upon atmospheric conditions.

μεθ᾽ oS λόγος] ‘with which (cp. § 26) we speak.’

directed against Arist. (presumably de Mund. 4). ΤΙ. θησαυροὶ χιόνος] Job xxxviii

16. τίς 6 τετοκώς κτλ.] Job xxxvili

13. δεσμεύων ὕδ.] Job xxvi 8.

appear to be ‘part’ and ‘part’ of the water thus ‘bound up.’ In that case φύσυ is in app. to τὸ μέν.

15. ἐπὶ πρόσωπονπ. T. γ.] Scriptural language, but not a definite quotation.

16. ὁμοτίμως] Elias rightly refers to Matt. v 45.

10. διαθήκης] Gen. ix 12.

/ ιά \ >) / x La \ παντάπασιν, ἵνα μὴ πάλιν ᾿Ηλίου τινὸς δεηθῶμεν, τὴν / / > \ / / \ > / / ξηρότητα λύοντος; "Kav κλείση, φησί, τὸν οὐρανόν, τίς b) / }λλ \ > / \ if / / i ἀνοίξει; ἐὰν δὲ ἀνοίξη τοὺς καταράκτας, Tis συνέξει; τίς / a / 4 \ οἴσει THY ἐπ᾽ ἀμφότερα τοῦ ὑετίζοντος ἀμετρίαν, ἐὰν μὴ an aA / n Ν / τοῖς ἑαυτοῦ µέτροις καὶ σταθμοῖς διεξαγάγη τὰ σύμπαντα; / / \ > A \ a 3 τί pot Φφιλοσοφήσεις περὶ ἀστραπῶν καὶ βροντῶν, ὦ an \ An \ \ S\ a A A βροντῶν ἀπὸ γῆς σὺ καὶ οὐδὲ μικροῖ σπινθῆρσι τῆς > / / ΄ 3 \ > \ A > / { ἀληθείας λαμπόμενε; τίνας ἀτμοὺς ἀπὸ γῆς αἰτιάση νέφους / x 4 id / 3 a a δημιουργούς, ἢ ἀέρος πύκνωσίν τινα, ἢ νεφῶν τῶν µανο- / x Us / \ / \ τάτων θλίψιν ἢ σύὐρρηξιν, ἵνα ἡ μὲν θλίψις σοι τὴν a \ \ [ο ἀστραπήν, ἡ δὲ ῥῆξις τὴν βροντὴν ἀπεργάσηται; ποῖον n Id δὲ πνεῦμα στενοχωρούµενον, εἶτα ovK ἔχον διέξοδον, ἵνα > / / \ / ς / > \ ἀστράψη θλιβόµενον, καὶ βροντήση ῥηγνύμενον: εἰ τὸν sf Py Ὢλ 6 a Xx oO Word Veale day 4 ψ A ay ἀέρα διῆλθες τῷ λογισμῷ, καὶ ὅσα περὶ ἀέρα, ψαῦσον ἤδη a a / / / σὺν ἐμοὶ καὶ οὐρανοῦ καὶ τῶν οὐρανίων. πίστις δὲ ἀγέτω / τον XN / ys ” \ > \ b) a πλέον ἡμᾶς ἢ λόπος, εἴπερ ἔμαθες TO ἀσθενὲς ἐν τοῖς / / / λ la \ \ / ιά ἐγγυτέρω, καὶ λόγον ἔγνως τὸ γνῶναι τὰ ὑπὲρ λόπγον, ἵνα

5 διεξαγη ce ‘Reg. a Or. 1’ || 8 λαμπομενος def || απο] επι ‘Or. 1’ | ϱ µανωτατων cdf || 17 το] Tw ef

2. Κκλείσῃ] Job xii 14. Gr. adds τὸν OUp.

3. ἀνοίξῃ τοὺς κ.] Gen. vii 11; cp. Mal. ili 1ο, 3δυνέξει, Gen. vill 2.

4. οἴσει] ‘shall bear’; τὴν ἐπ᾽ a. ἀμετρίαν means of course excess in giving too much or too little.

5. pérpos x. σταθμ.] Job xxviii 25.

8. τίνας ἀτμούς] directed against Arist. είεογ. i 4.

g. µανοτάτων] µανός (the quantity of the α is variable)= ‘rare,’ as opp. to ‘dense.’ The interjection

of τών mw. is, of course, Gr.’s form of counter argument. The clouds are too ‘rare’ to produce such effects.

17. λόγον ἔγνως κτλ.] ‘know that it ts reason to know the things above reason. Something like St Austin’s Credo ut intellegam.

18. ἐπίγ. ἢ περίγ.] ‘on the earth or concerned with the earth, ignorant even of your ignorance. Cp. Plat. Leg. ix 863 ο.

29. The heavens, the sun.

THEOLOGICAL ORATION II

n Ny \ Nye \ \ \ A. µετρῆσαι δυνάµενος, τὰ δὲ ὑπὲρ THY σὴν φύσιν πολυπραγ- ο \ 4 / ie VA μονῶν, καὶ κεχηνὼς εἰς τὰ ἄμετρα; ἔστω γάρ σε κύκλους \ / καὶ περιόδους καὶ πλησιασμοὺς καὶ ἀποχωρήσεις κατα- λ, / } λὰ? G2 / \ / \ \ αμβάνειν, ἐπιτολὰς καὶ ἀνατολάς, Kal μοίρας τινὰς καὶ \ ΄ / λεπτότητας, καὶ ὅσοις σὺ τὴν θαυμασίαν σου ταύτην ἐπιστήμην ἀποσεμνύνεις' οὕπω τοῦτο κατάληψις τῶν bY > / > \ / / > / \ / ὄντων ἐστίν, ἀλλὰ κινήσεώς τινος ἐπιτήρησις, 7) πλείονυ ο a an ὃν / γυµνασία βεβαιωθεῖσα, καὶ εἰς ἓν ἀγαγοῦσα τὰ τηρηθέντα / ts πλείοσιν, εἶτα λόγον ἐπινοήσασα, ἐπιστήμη προσηηορεύθη' di: / a ὥσπερ τὰ περὶ σελήνην παθήματα αγνώριµα φέγονε τοῖς ο) Ν / a \ / πολλοῖς, τὴν ὄψιν ἀρχὴν λαβόντα τῆς γνώσεως. σὺ δέ, > / >’ We 5 jf \ / n / εἰ λίαν ἐπιστήμων εἶ τούτων, καὶ δικαίως ζητεῖς θαυμάζε- n /4 an / σθαι, εἰπὲ τίς ἡ τῆς τάξεως αἰτία καὶ τῆς κινήσεως; TOOEV is a a { Nos φρυκτωρεῖ πάση TH οἰκουμένῃ καὶ πάσαις ὄψεσιν, 4 a x va) / \ BY b) / ὥσπερ χοροῦ τινὸς κορυφαῖος, πλέον τοὺς ἄλλους ἀστέρας / / / ἀποκρύπτων φαιδρότητι ἤ τινες ἐκείνων ἑτέρους; ἀπόδειξις / e \ b / ς We aS ο \ ON ef δέ, οἱ μὲν ἀντιλάμπουσιν, ὁ δὲ ὑπερλάμπει, καὶ οὐδὲ ὅτι / a / / \ συνανίσχουσιν ἐᾷ γνωρίζεσθαι, καλὸς ὡς νυµφίος, ταχὺς

ς / \ / Σολ Ni ay 4 o- a ὡς αίγας Kal péyas: οὐδὲ γὰρ ἀνέχομαι ἄλλοθεν ἢ τοῖς

3. κύκλους κτλ.] ‘revolutions, tnstance, what happens to the moon

and orbits, and conjunctions (lit. approaches), αλά separations (departures), azd risings (there seems to be no difference between ἐπιτ. and ἀνατ.), and degrees (in the astronomical sense) as they call them (rwds), and subtleties.’ Perh. the last word has ref. to the speculations - about the ‘aether.’ But as λεπτὸν appears to be used in the astronomical sense of a ‘minute,’ it is possible that Gr. may intend X. here in that sense.

8. ἐπιτήρησις] There could hardly be a better description of inductive science.

Il. ὥσπερ Ta περὶ σ.π.] ‘as, for

has become a piece of general knowledge, a knowledge arzsing in the first instance from ocular observation.’ Παθήμ., cp. § 30 πάθη.

15. φρυκτωρεῖ] ‘gzves the fiery

signal.’ 5

18. οἱ μὲν ἀντιλάμπ.] ‘they shine

against him, but he outshines them, and does not suffer even their rising with him to be percetved’ ; when his light might be thought not to have gained its full strength.

20. ἄλλοθεν ἢ τοῖς ἐμοῖς] i.e. from

pagan sources; cp. ἀλλότριος §§ 16, 30. ᾿Αποσεμν. ‘to glorify.

λαμποντος ‘tres Colb.’ µητε] µηποτε ‘in quibusd.’

περιλαμβάνοντος.

an / N / N aA A τῶν νοουµένων. ἀλλὰ TL τὸ κινῆσαν αὐτὸν aT ἀρχῆς; τί \ \ oN a ο / δὲ τὸ del κινοῦν καὶ περιάγον ἑστῶτα λόγῳ καὶ μὴ / 9/ > if. \ / \ / κινούµενον, ὄντως ἀκάμαντα, καὶ φερέσβιον, καὶ φυσίζωον, VI aA \ / an a καὶ ὅσα ποιηταῖς ὕμνηται κατὰ λόγον, καὶ µήτε τῆς ἑαυτοῦ na n n n / Popas ποτὲ µήτε τῶν εὐεργεσιῶν ἱστάμενον; πῶς ἡμέρας x an x \ a 3 BDO? of δημιουργὸς ὑπὲρ γῆς καὶ νυκτὸς ὑπὸ γῆν; ἢ οὐκ 010 6 τι \ / / / / / χρὴ λέγειν ἡλίῳ προσβλέψαντα. Tis ἡ τούτων πρὀσλη- / \ / n br Lay / / wis τε καὶ ἀνθυφαίρεσις, καὶ ἡ THs ἀνισότητος LooTNS, ἵν᾽ a nA / \ εἴπω τι καὶ παράδοξον; πῶς δὲ ὡρῶν ποιητής τε καὶ

as e.g. in § 16 πᾶσι λόγον ἐνθείς.

2. am ἄλλων ἆκρων) ‘from one

end he reaches another with his

heat.’ "Ακρον is the LXX. word in Ps. xvill 7 (xix 6). The following words are not a quotation, but only an allusion to those of the Ps.

5. θέροντος] ‘warming.’

80. The sun; dayand night, the seasons ; the moon and stars.

8. ἐκεῖνο] the thought expressed iin the following words.

ib, τοῦτο ἐν αἰσθ.] Plato Rep. vi 508 C. 13. ἑστώτα λόγῳ] while fixed in

the law which governs him; λόγῳ

‘untiring’; φΦερέσβιον, ‘bringing the means of life’; φυσίζωον ‘life-begetting. It has not yet been ascertained what poet applies the last two epithets to the sun.

15. κατὰ λόγον] ‘reasonably,’ ‘yightly. Popas, ‘movement.’

18. πρόσλ. τε κ. ἀνθυφ.] ‘the increase and corresponding diminution’ of day and night. "Amo. ἰσότης; at the end of the year neither has gained upon the other.

THEOLOGICAL ORATION II

i; καὶ ὥσπερ ἐν χορῷ συμπλεκομένων ἀλλήλαις καὶ διιστα- / AN \ / 4 \ \ b) / \ \ µένων, τὸ μὲν φιλίας νόµμῳ, τὸ δὲ εὐταξίας, καὶ κατὰ a / ων μικρὸν κιρναµένων, καὶ ταῖς ἐγγύτησι κλεπτομένων ταῦτὸν ο” \ / WA \ nA? / / 5) η) ἡμέραις τε καὶ νυξίν, ἵνα μη TH ἀηθεία λυπήσωσιν; ἆλλ, ο) / / / \ / ἴτω μὲν ἡμῖν ἥλιος' σὺ δὲ ἔγνως σελήνης φύσιν, καὶ πάθη, / ο 6 J. 14 καὶ µέτρα φωτός, καὶ δρόµους, Kal πῶς ὁ μὲν ἡμέρας ἔχει \ ὃ / e δὲ \ θέ Nese \ 6 / τὴν δυναστείαν, ἡ δὲ νυκτὸς προκαθέζεται, καὶ ἡ μὲν θηρίοις / \ / δίδωσι παρρησίαν, ὁ δὲ ἄνθρωπον ἐπὶ τὸ ἔργον ἀνίστησιν, DY UA \ \ if ἢ ὑψούμενος ἢ ταπεινούµενος πρὸς τὸ χρησιμώτατον; n \ xX \ / ς συνῆκας δὲ δεσμὸν Πλειάδος ἢ φραγμὸν Ὀρίωνος, ὡς ο n if n a / lal ἀριθμῶν πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν, N / ς / ie \ / / σ καὶ δόξης ἑκάστου διαφοράν, καὶ τάξιν κινήσεως, ἵνα σου / \ / / \ / \ an πιστεύσω Oia τούτων πλέκοντι TA ἡμέτερα καὶ κατὰ τοῦ / κτίστου τὴν κτίσιν ὁπλίζοντι; a { an / aA / / 31. Ti λέγεις; ἐνταῦθα στησόὀµεθα τοῦ λόγου μέχρι nr an ς fe 3 n Ths ὕλης καὶ τῶν ὁρωμένων; ἢ ἐπειδὴ τοῦ κόσμου παντὸς > / \ th Ν = e / la) 1 ἀντίτυπον τὴν Νωυσέως σκηνὴν οἶδεν ὁ λόγος, τοῦ ἐξ £ la! lal} ὁρατῶν τε Kal ἀοράτων λέγω συστήµατος, TO πρῶτον 5 αηθεια] αληθεια de ‘El.’ || 6 om nu bf || puow] Avow ‘Reg. Cypr.’

2. συµπλεκ. x. διστ.] The sea- does not occur in the LXX. there.

sons lock one another in embrace, because there is no sharp line of demarcation between them, and then part. The poetical preacher sees in the first action a law of love, in the second, of order.

4. Tats ἐγγύτησι] ‘by thetr close approach to each other (the pl. indicates the nearness of each to the next) fi/ching from each other (mid.) as much and as little as day and night do, in order not to distress us by anything startling (lit. by the unaccustomedness, which would mark a different kind of transition).’

7. ἡμέρας...δυν.] a ref. to Gen. i τό, 18 (Ps. cxxxvi 7); but δυν.

8. θηρίοις κτλ.] a ref. to Ps. ciii (civ) 20—23.

ΤΙ. συνῆκας κτλ.] Job xxxviii 31.

2b. 6 ἀριθμῶν κτλ.] Ps. cxlvi (cxlvii) 4.

81. Zhe spiritual beings who people heaven.

17. τ. κόσμου π. ἀντ.] The παντὸς is placed emphatically; the type includes the unseen as well as the seen. ‘O λόγος, ‘our reason. Gr. does not refer to any passage of Scripture; it was the traditional interp. of his time. See however

/ y / \ if x καταπέτασµα διασχόντες, καὶ ὑπερβάντες τὴν αἴσθησιν, 2 \ / 4 \ \ Vd εἰς τὰ Ayia παρακύψωμεν, τὴν νοητὴν φύσιν καὶ ἐπου- 4 / N / al by paviov; οὐκ ἔχομεν οὐδὲ ταύτην ἀσωμάτως ἰδεῖν, εἰ καὶ > / an \ n / xX fa ἀσώματος, πὂρ καὶ πνεῦμα προσαγορευοµένην ἢ γινοµένην. ο \ { \ / a ποιεῖν yap λέγεται τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ \ \ an \ / a; τοὺς λειτουργοὺς αὐτοῦ πυρὸς Φλόγα εἰ μὴ ποιεῖν μέν \ lal A / d a ἐστι TO συντηρεῖν τῷ λόγῳ, καθ ὃν ἐγένοντο. πνεῦμα δὲ Σ / \ a \ \ ς \ Hf \ \ ς / ἀκούει καὶ πῦρ' TO μὲν ὡς νοητὴ φύσις, τὸ δὲ ὡς καθάρ- \ \ a / / \ σιος' ἐπεὶ καὶ τῆς πρώτης οὐσίας τὰς αὐτὰς οἶδα κλήσεις. CoRR Opes 4 > lal Xi x / \ 9 ./ i a / ὅπως ἐλιγγιῶμεν περὶ τὸν λόγον, καὶ οὐκ ἔχομεν Ob προέλ-

3 a / θωµεν, ἢ τοσοῦτον ὅσον εἰδέναι ἀγγέλους τινὰς καὶ ἀρχαγ- / / / If γέλους, θρόνους, κυριότητας, ἀρχάς, ἐξουσίας, λαμπρότητας, > / ἀναβάσεις, νοερὰς δυνάµεις, ἢ νόας, καθαρὰς φύσει καὶ b) / . If \ \ A A / \ ἀκιβδήλους, ἀκινήτους πρὸς TO χεῖρον ἢ δυσκινήτους, περὶ \ a 3 fal / τὸ πρῶτον αἴτιον ἀεὶ χορευούσας ἢ πῶς ἄν τις αὐτὰς ἀνυμνήσειεν, ἐκεῖθεν ἐλλαμπομένας τὴν καθαρωτάτην

2 παρακυψοµεν ?cd || 8 το δε] τω δε a || καθαρσιος] καθαρσις ‘in quibusd.’ || 9 επει] επειδη ‘Reg. a’ || om τας e || 11 προσελθωµεν f

Wisd. ix 8 (xviii 24) and cp. Westcott Hebrews p. 237 foll.

3. εἰ καὶ ἀσώματος] sc. εἴη. Gr. will not pronounce upon the question whether the heavenly gvaxs, i.e. the angels, are incorporeal or not (cp. § 8); but, even if they are, we cannot conceive of them except through corporeal images (cp. §§ 12, 13), such as are suggested by the language of Scripture.

4. προσαγ. ἢ yw.) ‘2s called, or 7s made.’

5. ποιεν Ύ. λέγεται] Ps. οὐ (civ) 4, Heb. i 7.

εἰ μὴ ποιεῖν] ‘unless by ‘‘making” is meant keeping them to the law of their original creation” To ‘make’ the angels winds suggests a change in their mode of existence;

but Gr. thinks that it may denote what is contained in the original act of creation, and not something subsequent.

8. axover] audit, ‘it is called.’

13. λαμπρότητας, ἀναβάσεις] It seems as if these, like the foregoing, were recognised titles for spiritual beings; but they do not appear to be used by any other of the Fathers. ᾿Ανάβασις is a strange designation for a personal being, and, if it were not for the v. δυν. which follows, it might have been thought that Gr. had turned from the angelic beings to their actions, and that’ ἆναβ. referred (as perh. it does in any case) to Jacob’s dream.

14. véas] acc. pl. of νοῦς.

THEOLOGICAL ORATION II

4 Tov πρωτου usque ad fin. desunt in a || 14 om τοις ο

I. ἢ ἄλλως d.] The 7 offers an alternative or correction to the sup. τὴν καθ. Cp. § 4.

3. ἄλλα γ. φώτα] ‘become in their turn lights,—édda in respect of the πρὠτον dus.

5. δυνατὰς ἰσχύι] Ps. cii (ciii) 20.

6. πᾶσι πανταχοῦ] Gr. does not of course mean at the same time; ἑτοίμως shews it.

8. ἄλλας ἄλλο τι] Cp. Deut. xxxli 8 (LXX.), Dan. x 13, 20, 21. Διειλ. ‘having severally received.’

ἢ ἄλλῳ Twi] ‘or (if not a portion of the inhabited globe) set over some other part of the universe,’ e.g. a star.

10. εἰς ἕν] ‘bringing allinto unity,

with reference to the approval, for which alone they care (µίαν),᾽ etc.

13. οὐχ ἵνα 6. θ.] In scriptural language the reverse might as truly have been said.

15. ἵνα μὴ λείπῃ κτλ.] ‘but that even these first beings after God may never fail to be the recipients of benefits. They might have seemed too great to receive anything.

18. καὶ οὕτως] Even if he does not speak as well as he wished, Gr. has gained his point, viz. to shew that even the angels are beyond our understanding; much more (uy ὅτι, cp. § 11) God Himself.

2 απαντα] απαντας ‘Reg. Cypr.’

1. τῆςπρ.κ.µμ.] Unless we are to suppose that there is some irregularity in the grammar, we must supply φύσεως, so that the clause, if written out in full, would run μὴ εἰπεῖν ὅτι ἡ τῆς πρώτης κ. µ. φύσεως φύσι.

2. ὀκνῶ γὰρ εἰπεῖν] Cp. § 13. The formula implies that the statement would be not incorrect, but capable of misconception. To say that the divine nature is ‘above all” might appear to coordinate it with other things, as one, though the highest, of a series: so Gr. prefers to say µόνης, to bring out its absolute uniqueness.

ΘΕΟΛΟΓΙΚΟΣ ΤΡΙΤΟΣ.

Πυρ ΥΙΟΥ.

= Ἂ A \ 1. “A μὲν οὖν εἴποι τις ἂν ἐπικόπτων τὴν περὶ τὸν aA / Ν Χ n; λόγον αὐτῶν ἑτουμότητα καὶ ταχύτητα, καὶ τὸ τοῦ τάχους > \ b] la) \ V4, fs \ 2 a ἐπισφαλὲς ἐν πᾶσι μὲν πράγµασι, µάλιστα δὲ ἐν τοῖς περὶ θεοῦ λόγοις, ταῦτά ἐστιν. ἐπεὶ δὲ τὸ μὲν ἐπιτιμᾶν > / en νι iy ολ / / ‘ \ \ οὐ μέγα" ῥᾷστον γὰρ καὶ τοῦ βουλομένου παντός" τὸ δὲ > \ ς ο) yy >’ x > n an ἀντεισάγειν τὴν ἑαυτοῦ γνώµην ἀνδρὸς εὐσεβοῦς καὶ νοῦν 4 / a I lal ἔχοντος' φέρε, τῷ ἁγίῳ θαρρήσαντες πνεύµατι, TO παρ᾽ An \ / ο] αὐτῶν μὲν ἀτιμαζομένῳ, παρ ἡμῶν δὲ προσκυνουµένῳ, τὰς ς / \ an [) ς / vA le Sh ἡμετέρας περὶ τῆς θεότητος ὑπολήψεις, al τινές ποτέ ELoLY, / / a Nv ane a / ὥσπερ τινὰ TOKOV εὐγενῆ τε καὶ ὥριμον εἰς φῶς προενέγ- nr \ / Κωμεν' οὐδὲ ἄλλοτε μὲν σιωπήσαντες, τοῦτο γὰρ μόνον 6 A / \ / rn \ \ An ἡμεῖς νεανικοί τε Kal µεγαλόφρονες, νῦν δὲ καὶ μᾶλλον

1. We have stated our objections state in opposition,’ but to ‘ z#state,’ to the hasty theology of the Euno- to ‘substetute.’ mians ; but tt ἐς a harder task to set 8. προσκυνουμέῳ] This does not forth our own. I will endeavour to compel us to suppose that Gr. used do so with the aid of the Holy Spirit, or was acquainted with the last part —as indeed I have done before, but i¢ οἱ our present ‘ Nicene’ Creed. See

zs more necessary now than ever,— the quotations in Hort Zwo Diss. as briefly as I can. p- 88.

1. ἐπικόπτων] ‘by way of check- 11. τοῦτο yap μόνον] The verb ing. Αὐτῶν, the Eunomians. omitted would prob. have to be ex-

2. τὸ...ἐπισφαλές] ‘the danger. pressed by perf. and pres. together ;

4. τὸ μὲν ἐπιτιμάν κτλ.] taken ‘have been and are.’ Gr. refers to

from Demosth. Olynth. i 7. former outspoken sermons of his

6. ἀντεισάγειν] not merely ‘fo suchas Orat. xx. For νεαν. cp. i 2.

GREGORY OF NAZIANZUS

καθώς γέγραπται, τὸ μὴ εὐδοκεῖσθαι κατακριθῶμεν. διττοῦ δὲ ὄντος λόγου παντός, τοῦ μὲν τὸ οἰκεῖον κατασκευάζοντος, τοῦ δὲ τὸ ἀντίπαλον ἀνατρέποντος, καὶ ἡμεῖς τὸν οἰκεῖον ἐκθέμενοι πρὀτερον, οὕτω τὰ τῶν ἐναντίων ἀνατρέψαι πειρασὀµεθα" καὶ ἀμφότερα ws οἷόν τε διὰ βραχέων, tv εὐσύνοπτα γένηται τὰ λεγόμενα, ὥσπερ ὃν αὐτοὶ λόγον εἰσαγωγικὸν ἐπενόησαν πρὸς ἐξαπάτην τῶν ἁπλουστέρων ἢ εὐηθεστέρων, καὶ μὴ τῷ µήκει τοῦ λόγου διαχεθῇ τὰ νοούμενα, καθάπερ ὕδωρ ov σωλῆνι σφιγγόµενον, ἀλλὰ κατὰ πεδίου χεόµενον καὶ λυόμενον. 2. Τρεῖς αἱ ἀνωτάτω δόξαι περὶ θεοῦ, ἀναρχία, καὶ πολυαρχία, καὶ μοναρχία. at μὲν οὖν δύο παισὶν Ελλήνων ἐπαίχθησαν, καὶ παιζέσθωσαν. TO τε γὰρ ἄναρχον ἄτακτον' TO τε πολύαρχον στασιῶδες, καὶ οὕτως ἄναρχον, εἰς ταὐτὸν yap ἀμφότερα Φέρει, τὴν ἀταξίαν, ἡ δὲ εἰς λύσιν' ἀταξία γὰρ µελέτη λύσεως.

2 ευδοκιµεισθαι b | 6 om wsf || 7 Ύενηται] γενωνται b ‘Reg. Cypr.’ ||

Ὁ διαχυθη bd ‘Reg. Cypr.’ || 10 vooupeva] Neyoueva ‘Reg. Cypr.’

1. τῇ ὑποστολῃ] Heb. x 38, 39 (Hab. ii 4). The word, as the context here shews, implies a disingenuous reticence; cp. Gal. i 12, τα.

ὃς διττοῦ δὲ ὄντος] The Benedictine editors compare Athenagoras de Resurr. 1.

7. avrol] the Eunomians. Gr. incidentally shews how systematically they went to work.

10. σωλῆνι σφιγγ.] ‘compressed in

a pipe.’ A ΙΙ. edu. κ. λυόμ.] Cp. 1 13. 2. Atheism, Polytheism, Monotheism, are the three ancient opinions about God. The second ends in the same anarchy as the first, and we leave it to the Gentiles. Our Monotheism, however, is one where Three Persons are joined in equality of

nature and in identity of wtll,—two of the three being derived from the first by what Scripture describes as generation and emission respectively.

12. αἱ ἀνωτάτω δόξαι] ‘the most anctent opinions.’

13. mato Ἑλλήνων] a phrase formed on the fashion of viol’Iopayr; but the word aides seems to be chosen with a view to the verb ἐπαίχθησαν. ‘With the first two the children of Greece amused themselves.’

14. τό τε γάρ] The γάρ gives the reason why Gr. J/eaves those theories to the children of Greece (imperative).

17. ἀταξία yap µ. λ.] ‘ Desorder is the prelude to disintegration.’ For µελέτη (lit. ‘practice,’ ‘ rehearsal’) cp. 19:

a / Ν / / / > \ A ἡμῖν δὲ μοναρχία τὸ τιμώμενον' μοναρχία δέ, οὐχ ἣν ἓν \ \ @ περιγράφει Tpocwmov’ ἔστι yap καὶ TO ἓν στασιάζον νὰ / ς / πρὸς ἑαυτὸ πολλὰ καθίστασθαι' ἀλλ ἣν φύσεως ὁμοτιμία / Ν / / συνίστησι, καὶ γνώµης σύμπνοια, Kal ταὐτότης κινήσεως, ¢ n a / καὶ πρὸς τὸ ἓν τῶν ἐξ αὐτοῦ σύννευσις, ὅπερ ἀμήχανον A a / xX bY lal / A ἐπὶ τῆς γενητῆς φύσεως, ὥστε κἂν ἀριθμῷ διαφέρῃ, TH γε > / \ / Ν n \ > 9 9 a >’ , ovoia μὴ τέµνεσθαι. διὰ τοῦτο μονὰς ἀπ ἀρχῇ, εἰς δυάδα a Ie Vi 4 N A > Cees κινηθεῖσα, µέχρι τριάδος ἔστη. καὶ τοῦτό ἐστιν ἡμῖν ὁ ο) € πατήρ, Kal ὁ υἱός, καὶ τὸ ἅγιον TVEDUaA* ὁ μὲν γεννήτωρ Ni / ye \ > fa) \ > / \ > καὶ προβολεύς, λέγω δὲ ἀπαθῶς, καὶ ἀχρόνως, Kal ἄσω- / n / \ \ / \ \ / XN > patos: τῶν δέ, τὸ μὲν γέννηµα, TO δὲ πρόβλημα, ἢ οὐκ ae ϐ BUA a / κ ‘ id A οἶδ' ὅπως ἄν τις ταῦτα καλέσειεν, ἀφελὼν πάντη τῶν

THEOLOGICAL ORATION III

6 yevnrns] Ύεννητης def || τη Ύε ουσια] τη εξουσια ac (sed τη Ye

ουσια in marg.) g: τη Ύε ουσια e in rasura

I. pm. δέ, οὐχ ἣν ἕν] ‘ Not a soveretgnty contained in a single person.

2. ἔστι γάρ] Such a sovereignty, of a single person, does not necessarily exclude the thought of discord and confusion. It is possible to conceive of a single entity being divided against itself, and so becoming many. The divine unity, which we believe, is the result of ‘equality of nature, unanimity of judgment, and identity of action’ or ‘of will.’

5. πρὸς τὸ & κτλ.] This complete harmony of mind and will in the Godhead is itself based upon the concurrence of the other Blessed Persons with that One of Their number from whom Theyare derived, viz. the Father. Gr. does not as yet name the Father, nor indeed any of the Persons, because he is speaking in the abstract of the divine unity and its conditions, and so says τὸ ἕν and not τὸν ἕνα. A comparison of v 14 shews that τῶν ἐξ αὐτοῦ depends on σύννευσις, not on τὸ ἕν. The ‘antecedent’ of ἐξ αὐτοῦ (neut.) is τὸ ἕν.

10. ὅπερ] refers to the whole fourfold description. It is perhaps not

impossible that such an unity should exist among creaturely beings, but our experience suggests no instance of it,—only imperfect images of it. The clause is of course parenthetical.

6. wore] again refers to the whole description. It will be seen that οὐσία to Gr. means more than gvots. There is a moral element in it, and not only a metaphysical ; ὁμοτιμία φύσεως is one of the things which secure ovo. μὴ τ. The reading τῇ ἐξουσίᾳ gives no satisfactory sense.

7. μονὰς am ἀρχῆς] The language comes perilously near the Sabellian conception of πλατυσμός (see Dorner Person of Christ div. 1, vol. 2, p. 156); but of course Gr.’s tenses (κιηθεῖσα, torn) are not to be understood in a temporal sense. There was no time before the κίνησις of which he speaks. For µέχρι see ii 9.

Ύενν. κ. προβ.] the γεννήτωρ, of course, of the Son; προβολεύς, of the Spirit.

12. ἀφελών κτλ.] Gr. knows no other way of expressing the relation of the Son and Spirit to the Father, such as might get rid of material suggestions.

ὁρωμένων. οὐ γὰρ δὴ ὑπέρχυσιν ἀγαθότητος εἰπεῖν θαρρή- σοµεν, ὃ τῶν παρ Ἓλλησι φιλοσοφησάντων εἰπεῖν τις ἐτόλμησεν, οἷον κρατήρ τι ὑπερερρύῃη, σαφῶς οὑτωσὶ λέγων, ἐν ols περὶ πρώτου αἰτίου καὶ δευτέρου φιλοσοφεῖ" µή ποτε ἀκούσιον τὴν γέννησιν εἰσαγάγωμεν, καὶ οἷον περίττωµά τι φυσικὸν καὶ δυσκάθεκτον, ἥκιστα ταῖς περὶ θεότητος ὑπονοίαις πρέπον. διὰ τοῦτο ἐπὶ τῶν ἡμετέρων ὅρων ἱστάμενοι τὸ ἀγέννητον εἰσάγομεν, Kal τὸ γεννητὀν, καὶ τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, ὥς πού φησιν αὐτὸς ὁ θεὸς καὶ λόγος.

/ ο a n 3. Πότε οὖν ταῦτα; ὑπὲρ τὸ πότε ταῦτα. ] S [τά > ων fal 4. Nee exp: \ \ a \ οὐκ ἦν OTE OVK HV. τοῦτο οὖν καὶ ὁ υἱός, καὶ τὸ πνεῦμα TO / if la} lA ἅγιον. πάλιν ἐρώτα µε, καὶ πάλιν ἀποκρινοῦμαί σου. / ς e\ / id \ / / πὀτε ὁ υἱὸς γεγέννηται; ὅτε ὁ πατὴρ οὐ γεγέννηταυ. πότε n / ς \ / δὲ τὸ πνεῦμα ἐκπεπόρευται; ὅτε ὁ υἱὸς οὐκ ἐκπεπόρευται, > \ / > / \ ς \ / > \ \ ἀλλα γεγέννηται ἀχρόνως Kal ὑπερ λόγον. εἰ καὶ µη N \ ld a / \ δυνάµεθα τὸ ὑπὲρ χρόνον παραστῆσαι, θέλοντες YpoVLKHV 3 a + ‘ \ \ ϱ/ \ \ a \ κ ἐκφυγεῖν ἔμφασιν᾿ τὸ yap ὅτε, καὶ πρὸ τοῦδε, καὶ μετὰ 1 θαρρησωμεν ab || 3 υπερερρυη] υπερρνη dfg || 4 περι]--της f || 10 om Kae f 8. 13 mvevwal+To αγιον ο ‘Colb. 1’ || 17 e&]+ 4 ‘Coisl. 3’

3. olov κρατήρ tis] The simile is used by Plato 72m. 41 D; but, as Jahn points out in his annotations on Elias, in a different connexion. Gr. prob. refers to some Neoplatonic author.

7. ἐπὶ τῶν hu. ὅρων] keeping to language consecrated by Christian usage; cp. i 5.

ϐ. The acts thus described are above and before time, although it ts impossible to divest ourselves of temporal notions in attempting to illustrate them. The Second and Third Persons are not posterior to the First in point of time, though Their being springs out of His.

ἐκπορευόμενον. This is shewn by ὅτε ὁ πατήρ in the next line.

2b. ὑπὲρ τὸ πὀτε] above and beyond a ‘when.’

13. οὐκ ἦν ὅτε οὐκ ἦν] He replies with the phrase so well known at the beginning of the Arian controversy.

26. τοῦτο] sc. what is implied in οὐκ ἦν ὅτε οὐκ ἦν, eternal.

10. &upacw] ‘fan image.’ In order to convey any notion of what is above time, it is impossible to avoid the employment of temporal imagery. Ἔμφασι is, however, used in rhetoric for an innuendo, a suggestion of something beyond what the words express; and this may be Gr.’s meaning here.

THEOLOGICAL ORATION 777 Vie

A ο rd ed fol b) 7 Ἀ e/ / ή ταῦτα, καὶ aT ἀρχῆς, οὐκ ἄχρονα, κἂν ὅτι µάλιστα βιαζώ- / ο) / pela: πλὴν Eb τὸ παρεκτεινόµενον τοῖς ἀιδίοις διάστηµα \ ΣΑ / \ \ / \ \ εν ο τὸν αἰῶνα λαμβάνοιμεν, τὸ μὴ κινήσει τινὶ μηδὲ ἡλίου a / / ο. / φορᾷ µεριζόµενον καὶ μετρούµενον, ὅπερ ὁ χρόνος. ο, [ο >) οὖν ov συνάναρχα, εἰ συναίδια; ὅτι ἐκεῖθεν, εἰ καὶ μὴ µετ

πῶς 3 a \ sf \ BA \ Σ/ Ν Σ/ / > ἐκεῖνο. τὸ μὲν yap ἄναρχον, καὶ ἀῑδιον' τὸ ἀίδιον δέ, οὐ 4 3 \ / \ / πάντως ἄναρχον, ἕως ἂν εἰς ἀρχὴν ἀναφέρηται τὸν πατέρα. 5 A, n \ \ οὐκ ἄναρχα οὖν τῷ αὐτίῳ' δῆλον δὲ τὸ αἴτιον ws ov / a Ὡ πάντως πρεσβύτερον τῶν ὧν αἴτιον' \ ¢/ φωτος ndLos.

+Q\ \ n οὐδὲ yap τοῦ / A Ys 3 καὶ ἄναρχά πως τῷ χρόνῳ, Kav σὺ µορ- / \ ς / = ) \ ο πλ / NAS µολύττη τοὺς ἁπλουστέρους' οὐ yap ὑπὸ χρόνον τὰ ἐξ Ke ς { ὧν ὁ χρόνος. 4 ΤΙ a 5 ’ b) 0} ς / ο b) / . Ilés οὖν οὐκ ἐμπαθὴς ἡ γέννησις; ὅτι ἀσώματος. 3 \ στ / 2 v¢ Σ \ ς > hi ’ \ / εὖ γὰρ ἡ ἐνσώματος ἐμπαθής, ἀπαθὴς ἡ ἀσώματος. ἐγὼ δέ fal / οδό σε ἀντερήσομαι' πῶς θεός, εἰ κτίσμα; οὐ γὰρ θεὸς τὸ κτιζὀ- / A 3) lal pevov: ἵνα μὴ λέγω, ὅτι κἀνταῦθα πάθος, ἂν σωματικῶς

το δε αιδιον def || 9 wv]+eorw bdf

2. πλὴν εἰ κτλ.) The only way, Gr. says, is to adopt the standard of Eternity. Eternity does indeed suggest a kind of temporal duration ; that cannot be helped; but we use it to denote ‘an interval or period’ commensurate with things of a supra-temporal order, not measured by any measurement known to time. It seems best to connect the πλὴν with ef καὶ μὴ δυ- νάµεθα, and to treat the intervening sentence (in accordance with Gr.’s manner) as parenthetical.

g. τοῦ φωτὸς jos] The simile is, of course, unscientific; but it serves its purpose.

10. ἄναρχά πως τῷ xp.] Ina sense, so far as time is concerned, that which is Begotten and that which Proceeds are without a beginning, as no date can be assigned, prior to which They had not begun.

7b. μορμολύττῃ] ‘ to scare’ with a μορμώ, or bugbear.

4. Lf difficulty is felt about the ‘ generation’ of the Son by the Father, the difficulty ts not got rid of by making the Son a ‘creature’ instead. Lt only arises from a carnal notion of what is meant by generation, as uf there could be no higher kind of generation.

15. πῶς θεός] which the Eunomians acknowledged, though with an interpretation of their own.

16. κἀνταῦθα] i.e. ἐν τῷ κτίζειν. A work of creation (lit. ‘fousding’) as known to man involves time in which to work it out, desire for the accomplishment, the formation of a mental ideal, thought as to the mode of execution, etc. Gr.’s object is to shew that the thought of creation on God’s part involves as many difficulties as that of generation.

GREGORY OF NAZIANZUS

/ / / / / ¢ ἐλπίς, λύπη, κίνδυνος, ἀποτυχία, διόρθωσις' ἃ πάντα καὶ / Wh \ \ / e a BA / πλείω τούτων περὶ τὴν κτίσιν͵ ὡς πᾶσιν εὔδηλον. θαυμάζω { \ ‘ aA a / n δέ, ὅτι μὴ Kal τοῦτο τολμᾶς, συνδυασμούς τινας ἐννοεῖν, \ / / \ / > a id > \ καὶ χρόνους κυήσεως, Kal κινδύνους ἀμβλώσεως, ὡς οὐδὲ a a b) \ / x al γεννᾶν ἐγχωροῦν, εἰ μὴ οὕτω γεγέννηκεν' ἢ πάλιν πτηνῶν \ \ / τινὰς καὶ χερσαίων καὶ ἐνύδρων γεννήσεις ἀπαριθμούμενος, / \ ω \ / τούτων τινὶ τῶν γεννήσεων ὑπάγειν τὴν θείαν καὶ ἀνεκλᾶ- x \ NX (Ελ a a n λητον, ἢ καὶ τὸν υἱὸν ἀναιρεῖν ἐκ τῆς καινῆς ὑποθέσεως. \ Σο) 93 a Vd ο) ς/ Ωω Ζ΄ ς \ καὶ ovd ἐκεῖνο δύνασαι συνιδεῖν, ὅτι @ διάφορος ἡ κατὰ / n \ an a / σάρκα φέννησις,- ποῦ yap ἐν τοῖς σοῖς ἔγνως θεοτόκον / / \ ς \ 7 λ / παρθένον:--- τούτῳ καὶ ἡ πνευματικὴ γέννησις ἐξαλλάτ-

0 εναιρει ‘Reg. Cypr.’ | δ. 15 του] Tob: του fin

σεως] κινήσεως ἆ || 8 τουτων]--δη ‘Or. 1’ | καινης] κενης be ‘Reg. Cypr.’: σου beg rasura || 17 πατρι] πατηρ b ‘Reg. al’

‘has begotten’ a Son, we do not mean to imply a moment or date. Scripture often uses tenses in a way which differs from that of ordinary life.

15. τίς οὖν] It is the adversary’s question: ‘ What father is there who

4. συνδυασμούς] ‘copulation.’

6. οὕτω] by such ways as ovpδυασµός and so on.

ἢ καί] ‘or else,’ if the generation of the Son does not fit in with

your select example, ‘get rid of Him

altogether as a result of your novel scheme.’

12. ἡ πνευµ. γέννησις] i.e. His generation acc. to His divine nature. ᾿Βξαλλάττειν is freq. used intrans.

5. The Father never was anything else but Kather. While we human beings are sons, as well as fathers, He is absolutely Father, and that alone. If we say that He

never began to be a father ?’

18. κυρίως] ‘ properly, because He zs not at the same time Son.’ We, on the other hand, Gr. goes on to say, are not ‘properly’ fathers, because we are ἄμφω, sons as much

/ an 3 i? A n / τόδε μᾶλλον ἢ τὀδε' καὶ ἐξ ἀμφοῖν ἡμεῖς, οὐχ ἑνός, ὥστε He [ο] \ 3 ? / / [ο] \ By A δὲ µερἰζεσθαι, καὶ κατ ὀλίγον ἄνθρωποι, καὶ ἴσως οὐδὲ / [ο] \ Ka x [ο] Xx fd @ \ > Ma \ η) UZ ἄνθρωποι, καὶ οἷοι μὴ τεθελήµεθα, καὶ ἀφιέντες καὶ ἀφιέ- / \ / an µενοι, ὡς µόνας τὰς σχέσεις λείπεσθαι ὀρφανὰς τῶν πραγ- σα 3 \ NO eee UA > / \ \ / µάτων. ἀλλὰ TO ἐγέννησε, φησιν, αὐτὸ, καὶ τὸ γεγέννηται, ιδ Nee \ > / / / ο xX N a) τί ANNO, ἢ ἀρχὴν εἰσάγει γεννήσεως; τί οὖν ἂν μηδὲ τοῦτο / ) 9) Gep n / λέγωμεν, GAN ἦν ἀπ ἀρχῆς γεγεννηµένος, ἵνα σου ῥᾳδίως / \ d 5 φΦύγωμεν τὰς περιέργους ἐνστάσεις Kal Φιλοχρόνους; apa s\ I α΄ n γραφὴν ἀποίσεις καθ ἡμῶν, ὡς παραχαραττόντων τι τῆς n A / δι n \ γραφῆς καὶ τῆς ἀληθείας; ἢ πᾶσιν εὔδηλον, ὅτι πολλὰ an n / / a τῶν χρονικῶς λεγομένων ἐνηλλαγμένως τοῖς χρὀνοις προ- V4 \ 4 \ a / ο fel φέρεται, καὶ µάλιστα παρὰ τῇ συνηθεία Ths φγραφῆς, nr / / 3 nr οὐχ ὅσα τοῦ παρεληλυθότος χρόνου µόνον ἐστίν, TOD / > \ Nac! an / ς / σ / παρὀντος, ἀλλὰ καὶ ὅσα τοῦ μέλλοντος; ὡς τὀ' “Iva τί

as fathers. The variety of our re- the sacred relationship except the

lationships makes it impossible to consider any one of them an exhaustive description of a human being; but fatherhood expresses all that the person of God the Father is.

1. ἐξ ἀμφοῖν] not the same ἄμφω as above, but here as if=éx δυοῖν. Gr. is thinking chiefly how our sonship differs from that of the Eternal Son, and leaves the difference of the fatherhood. Each of us has two parents, not one, so that we are in a way divided between them.

2. Kar ὁλ. ἄνθρ.] another difference; we only gradually attain the position of human beings by a long fashioning in the womb, and some hardly attain it at all. In the last clause no doubt Gr. means idiots and persons otherwise deficient. The wishes of human parents for their offspring are often far from being realised (οἷοι μὴ τεθ.).

3. ἀφιέντε] The children in

- many cases go their way, and the

parents theirs, and nothing is left of

name.

5. ἐγέννησε) We have been using expressions like ‘begat’ and ‘is begotten,’ which necessarily contain, besides the notion of begetting, the tense-notion of a moment when. To evade the difficulty, Gr. proposes to use a formula which puts the ‘moment’ back before the beginning of time, and to say that the Son ‘was’ already ‘begotten from the beginning.’

ϱ. γραφὴν ἀποίσεις καθ) ἡμ.]α legal term, which has only an accidental relation to the use of γραφὴ immediately after in the sense of

‘Scripture.’ It means {ο file an accusation.’ 16. παραχαραττόντων] * putting.

a false mark upon,’ i.e. ‘ falsifying’ ; chiefly used of coin that has been tampered with.

It. ἐνηλλαγμ. τ. χρόν.] Much of our language which denotes time is used in an inverse manner to the time intended.

2 / / \ / ἐφρύαξαν ἔθνη; οὕπω γὰρ ἐφρυάξαντο' Kai, Ἐν ποταμὀῶ 8 a) Vp St: ϱ/ } / 5 / ; \ \ εελεύσονται TOOL’ ὅπερ ἐστί, διαβεβήκασι. καὶ μακρὸν Xx a \ € a av ein πάσας ἀπαριθμεῖν τὰς τοιαύτας φωνάς, al τοῖς Φιλοπόνοις τετήρηνται. n Ν \ A 6. Todro μὲν δὴ τοιοῦτον. / UZ \ Σ / i / λίαν δύσερι καὶ ἀναίσχυντον' βουληθείς, hace, γεγέννηκε \ / x \ i 5 a τὸν υἱόν, ἢ μὴ βουλόμενος. εἶτα δεσμοῦσιν, ὡς οἴονται, b) / 4 ) ’ a b) \ \ i ἀμφοτέρωθεν ἄμμασιν, ovK ἰσχυροῖς, ἀλλὰ καὶ λίαν σα- A > \ \ > θέ / / \ / θροῖς. eb μὲν γὰρ ov θέλων, φασί, τετυράννηται. καὶ τίς ς / \ aA ς \ / > Ν / ὁ τυραννήσας; καὶ πῶς ὁ τυραννηθεὶς θεός; εἰ δὲ θέλων, / εν ς 5 lal 5 ο) / θελήσεως υἱὸς ὁ υἱός' πῶς οὖν ἐκ τοῦ πατρός; καὶ καινήν { \ / a \ τινα pntépa τὴν θέλησιν ἀντὶ TOD πατρὸς ἀναπλάττουσιν. A 5 A an XN fa) / a ἓν μὲν οὖν τοῦτο χαρίεν αὐτῶν, ἂν τοῦτο λέγωσιν, ὅτι TOD / 5) 2 σα \ / / x 5) πάθους ἀποστάντες ἐπὶ τὴν βούλησιν καταφεύγουσιν' οὐ

GREGORY OF NAZIANZUS

9 Ν > a > lal e οἷον δὲ αὐτῶν κἀκεῖνο, ὡς

3 en] ην ft Il καινην] κενην ‘Reg. Cypr.’

I. ἐν ποταμῴ] Psalm Ixv (lxvi) 6.

4. τετήρηνται] served.’

6. ‘Did the Father beget the Son, asks the opponent, ‘ by an act of will, or not? If not, He was under constraint, which ts imposstble ; tf so, then the Son owes Fis being not to the Kather only, but also to the Father's will, which thus becomes a kind of motherhood.’ This dilemma is met by a similar one with regard to the objector’s own birth, and by another with regard to creation. Gr. then shews that as a word is not the result of speaking, considered as a separate and substantive thing, but springs direct Jrom the speaker, so the thing willed springs not from will tn the abstract, but direct from him who wills.

II. πῶς οὖν ἐκ τοῦ π.] It certainly seems a strangely captious argument. If it was ever seriously

‘have been oburged by the. Eunomians, we must suppose that θέλων is not merely= ἑκών, but ‘dy welling’; 1.8. it was the act of will which produced the Son. Then, as other faculties of the divine being are represented to us as hypostatic—notably the Λόγος —we are driven to suppose that this primary faculty, antecedent and necessary to the production of the Son, is hypostatic also. If that is the case, He does not owe His being solely to the Father, but partly also to the Father’s Will, which is thus constituted a kind of mother in the Godhead. But Gr.’s subsequent words ἂν τοῦτο λέγωσω suggest the doubt whether he did not himself invent this part of the argument for the Eunomians.

13. αὐτῶν] depends upon χαρίεν (ἂν etn) by an idiom well known in colloquial English as well as in Greek; ‘zt will be delightful of them.’

14. οὐ γὰρ πάθος 7 β.] This is

/ > / \ \ SSN ς / Σ la) / * πρὀτερον ἐγγυτέρω. σὺ δὲ αὐτὸς ὁ λέγων εὐχερῶς ὅ τι ἂν QL b / ks / an a / XN \ I ἐθέλῃς, ἐκ θέλοντος ὑπέστης τοῦ σοῦ πατρός, ἢ μὴ θέλονan / τῆς βίας"

/ fa) / e / > βιασθείς, κἀνταῦθα ἡ τυραννίς, Kal ὁ τυραννήσας. εἰ ον / ή nan an \ \ / \ δὲ βουλόμενος, ἐστέρηται τοῦ θεοῦ καὶ τὰ κτίσματα, καὶ \ Ν Ωω / ς / My \ σὺ πρὸ τῶν ἄλλων, ὁ τοιούτους ἀνευρίσκων λοηγισμοὺς rn / \ / nr / καὶ τοιαῦτα σοφιζόµενος. θελήσει γὰρ µέση τοῦ κτίστου

true; nevertheless it is difficult for the human mind to imagine an act of will which is not caused by something which would come under the description of a πάθος.

1. τὸ ἰσχ. αὐτ. ὅτιλ.] ‘what they consider their strong point.’ Δεύ- τερον δὲ corresponds to ἓν pév. Before, however, entering upon this δεύτερον, which he does at ἀλλ ἐπὶ τ. 6., Gr. thinks it best (πρότερον) to grapple with his adversaries at closer quarters. This he does in the question σὺ δὲ αὐτός κτλ., which brings the argument home to them personally (ἐγγυτέρω).

5. οὐ γὰρ δὴ τὴν iow ἐρεῖς] γουι will not say that he was compelled by nature. Nature admits equally of self-restraint.’

1Ο. ὑπέστησε] ‘gave them extstence, i.e. by creation.

12. éorépnra τοῦ θ.κ. τὰ κτ.] As, acc. to their supposed argument,

the Son is deprived of the Father by the interposition of the Will from which He sprang, so is creation deprived of its Creator. His Will runs like a wall between it and Him. The Eunomian is the first to suffer the loss, because he invented it; that is poetical justice.

15. €repov οἶμαι] Gr.’s argument is not very clear; because the Eunomians also had distinguished very sharply between the will and the person who wills,—so sharply that they said that the Son could not be the Son of one who willed to beget Him, but only of that will itself. But in so arguing they set up a new, though fictitious, identity. They converted the will itself into a personal agency. This is what Gr. combats. Will is one thing, and the person who wills is another. You might as well say that the

γεννῶν καὶ γέννησις, λέγων καὶ λόγος, εἰ μὴ µεθύομεν. τὰ μὲν ὁ κινούμενος, τὰ δὲ οἷον ἡ Κκίνησι.. οὔκουν θελήσεως τὸ θεληθέν' οὐδὲ γὰρ ἕπεται πάντως: οὐδὲ τὸ γεννηθὲν γεννήσεως, οὐδὲ τὸ ἀκουσθὲν ἐκφωνήσεως, ἀλλὰ τοῦ θέλον- τος, καὶ τοῦ γεννήσαντος, καὶ τοῦ λέγοντος. τὰ τοῦ θεοῦ δὲ καὶ ὑπὲρ πάντα ταῦτα, ᾧ γέννησίς ἐστιν laws ἡ τοῦ γεννᾶν θέλησις, GAN οὐδὲν µέσον, εἴ ye καὶ τοῦτο δεξώµεθα ὅλως,

θέλων.

thing begotten is the son of begetting, or trace the thing spoken to speaking instead of the speaker, as thus erect will into a substantive and independent force.

I. τὰ μέν] i.e, the series θέλων, γεννῶν, λέγων; τὰ δέ, 1.6. the series

, Gdnous, γέννησις, λόγος.

3. οὐδὲ γὰρ ἔπεται πάντως] Gr. is using ἔπεται in its logical sense. He does not mean that in the order of facts the act of will sometimes fails of its effect; he means that it does not ‘follow’ that, because a

thing has been willed, that thing is

the result of will. It is the result of the personal force lying behind the will.

5. τὰ τοῦ θεοῦ δέ] All this holds true even in the experience of our limited personalities; much more may we suppose it to be so in regard to the divine nature. With God, so far as we know (tows), will and action are identical, and there is no medium whatever.

God is even above and beyond well,’

7. Gr. retaliates by asking how God comes to be God. Tf by His well, when did He first will it? ἐς one portion of His being the result of the well of another portion? is He mot in thts case as much a child of will as the Son? Tlf He is God without willing {ο be so, then He ἐς under compulsion.

‘ How, then, ts the Son begotten?’ asks the Eunomian. ‘ How ts He created?’ Gr. replies. Men do not create in the way which it ts necessary to assume was God’s way.

ϱ. βούλει τι κτλ.] ‘Do you wish me to make sport awhile with the Father also?’ Hitherto the ‘sport’ has been with the Son. Gr. intentionally uses a shocking expression.

11. καὶ ὅπως ἀποφ.] ‘and in order that you may escape.’ The main verb is the imperative implied in the question πὀτε...ἠργμένος---' tell me when.’

12. πρὶν εἶναι] sc. θεός; ‘ xot before He was so; for He was never anything before.’

13. τὸ μὲν αὐτοῦ] ‘or did one part

THEOLOGICAL ORATION III

/ \ > θεληθέν; μεριστὸς οὖν. / la N κατὰ o€, πρὀβληµα; εἰ δὲ οὐ θέλων, τί TO βιασάµενον εἰς αλ... \ na / > / \ n ) τὸ εἶναι; Kal πῶς Oeds, εἰ βεβίασται, καὶ ταῦτα οὐκ 3 ey / A 9 / A ἄλλο τι ἢ αὐτὸ τὸ εἶναι θεός; πῶς οὖν γεγέννηται; πῶς

οὕτως ἄνθρωπος. 8. ΠΤῶς οὖν γεγέννηται; οὐκ ἂν ἦν µεγάλη ἡ γέννησις, εἰ col κατελαμβάνετο, ὃς οὐδὲ τὴν ἰδίαν ἐπίστη γέννησιν, ἢ μικρόν τι ταύτης κατείληφας, καὶ ὅσον αἰσχύνη λέγειν" ἔπειτα οἴει τὸ πᾶν γινώσκειν; πολλὰ ἂν κάµοις πρότερον, ἢ εὕὗροις λόγους συµπήξεως, µορφώσεως, Φφανερώσεως, ψυχῆς πρὸς σῶμα δεσµόὀν, vod πρὸς ψυχήν, λόγου πρὸς νοῦν, κίνησιν, αὔξησιν, τροφῆς ἐξομοίωσιν, αἴσθησιν, µνήµην, ἀνάμνησιν, τἆλλα ἐξ ὧν συνέστηκας' Kal τίνα μὲν τοῦ συναµφοτέρου ψυχῆς καὶ σώματος, τίνα δὲ τὰ µεµερισµένα, τίνα δὲ ἃ Tap ἀλλήλων λαμβάνουσιν'

of Him will 14, while the other part was the result of that will?’

2. els τὸ εἶναι] again ‘fo be so,’ 1.6. θεό.

καὶ ταῦτα κτλ.] ‘Sand compelled to that very thing, namely to be God.’

4. πῶς οὖν] Gr. returns rapidly to the original question, and again parries it by the counter question as to the creation of the Son. The difficulty of imagining the creation is as great as that of imagining the generation.

7. &pyou δύν. ἔσχεν] ‘how came 2t to have that effective force?’

8. You do not understand your own generation, or the law of your own development ; how can you expect to understand that of God?

8. 13 oe] oy ε || 19 OmTa ce That, however, is no proof that God does not beget. Lf nothing ts to be true but what you understand, you must reduce the lst of existences, beginning with that of God Himself. The mode of the divine generation zs evidently beyond us.

14. λόγους συμπ.] ‘ the formulae,’ or ‘laws.’

16. τροφῆς ἐξομ.] ‘assimilation of food,

2b. τίνα μέν] ‘ what things belong to the united compound of soul and body.’

10. τὰ µεμερ.] We might have expected µεµερισµένων, ‘belong to soul and body apart’; but it is ‘which are the things distributable’ to soul and body respectively.

84 ϱ \ 9 ε / / ε / \ A ὧν yap ὕστερον ἡ τελείωσις, τούτων οἱ λόγου μετὰ τῆς / > \ / \ \ / / ϐ an γεννήσεως. εἰὐπὲ τίνες' Kal μηδὲ τότε φιλοσοφήσης θεοῦ / nt / \ \ \ / γέννησιν' οὐ yap ἀσφαλές. eb μὲν γὰρ τὴν σὴν γινώσκεις, a fa) \ / ο) \ οὐ πάντως καὶ THY τοῦ Deod: εἰ δὲ μηδὲ τὴν σήν, πῶς τὴν a a 4 \ \ . "4 / τοῦ θεοῦ: ὅσῳ γὰρ θεὺς ἀνθρώπου δυστεκµαρτότερος,

GREGORY OF NAZIANZUS

/ a an / / / τοσούτῳ καὶ τῆς σῆς γεννήσεως ἀληπτοτέρα ἡ ἄνω γέν- / / \ a IA\ νησις. εἰ δὲ ὅτι µή σοι κατείληπται, διὰ τοῦτο οὐδὲ 4 \ a a \ γεγέννηται, ὥρα σοι πολλὰ διαγράφειν τῶν ὄντων, ἃ μὴ I Ν / ς ” \ θ \ 9) Ve μ δ \ κατείληφας, καὶ πρὀ γε ἁπάντων τὸν θεὺν αὐτόν ' οὐδὲ yap a ip 48 > an 7 \ ’ / \ 9S \ \ 6 τι ποτέ ἐστιν εἰπεῖν ἔχεις, καὶ EL λίαν τολμηρὸς El, καὶ τὰ \ / / ip \ ς / \ περιττὰ µεγαλὀψυχος. κατάβαλέ σου τᾶς ῥεύσεις, καὶ η 4 \ \ \ / τὰς διαιρέσεις, καὶ τὰς τοµάς, Kal τὸ ὡς περὶ σώματος a a > , X ἷ4 / διανοεῖσθαι τῆς ἀσωμάτου φύσεως' καὶ τάχα ἂν ἄξιόν τι / a a / Ν διανοηθείης θεοῦ γεννήσεως. πῶς γεγέννηται; πάλιν γὰρ \ / J nr VA A τὸ αὐτὸ PbéyEouat δυσχεραίνων. Oeod φγέννησις σιωπῇ / a / \ Αν a τιµάσθω. μέγα σοι τὸ μαθεῖν, ὅτι γεγέννηται. τὸ δὲ πῶς, \ I ° a £ οὐδὲ ἀγγέλοις ἐννοεῖν, μὴ ὅτι γέ σοι νοεῖν συγχωρήσοµεν. / / SN aA 5 is / / Bovret παραστήσω τὸ πῶς; ὡς οἶδεν ὁ γεννήσας πατήρ, ς / a / rf καὶ ὁ γεννηθεὶς vids. τὸ δὲ ὑπὲρ ταῦτα νέφει κρύπτεται, \ \ a 2 / τὴν σὴν διαφεῦγον ἀμβλυωπίαν. 2 φιλοσοφησεις af: -σοις ‘Or. 1” || 9 απαντων] παντων ef || ουδε] ov bf ||

14 Ovavonerns]+mepeb || 17 αγγελοις µη οτι ye σοι evvoew b || om νοειν df || συγχωρησωµεν aefg || 20 αποφευγον a

I. ὧν γὰρ ὕστ. ἡτελ.] Although kind. For ῥεύσει cp. v 31; for

some parts and faculties of our nature only reach their perfection at a later time, the law of their development is present in the very moment of generation.

2. μηδὲ τότε] not even when you have stated the laws of human development. 8. διαγράφειν] ‘to cancel,’ ‘ strike off the list.’ Cp. v 23.

II. κατάβαλέ σου τὰς ῥ.] ‘drop your disstpations.’ The Eunomians conceived of the orthodox theology in a materialistic way, and proceeded to apply to it language of this

διαιρ. and τοµάς cp. i 6. 15. δυσχεραίνων] ‘with loathing.’

20. ἀμβλυωπίαν] ‘the dulness of’ your ‘blinded sight.’

9. A fresh puzzle is proposed by the Eunomian. Does the Son exist prior to generation, or not? The answer ts that there ts no such thing as a time prior to that generation. Lt is from all eternity. There is no more need to ask whether the Son ts ἐξ ὄντων or ἐξ οὐκ ὄντων than there is to ask the same question concerning the Father. -We are not compelled

9. “Ovra οὖν γεγέννηκεν, ἢ οὐκ ὄντα; τῶν ληρημάτων' περὶ ἐμὲ καὶ σὲ ταῦτα, of τὸ µέν τι ἦμεν, ὥσπερ ἐν TH ὀσφύι τοῦ ᾿Αβραὰμ o Aevi, τὸ δὲ γεγόναµεν' ὥστε ἐξ ὄντων τρόπον τινὰ τὸ ἡμέτερον, καὶ οὐκ ὄντων' ἐναντίως περὶ τὴν ἀρχέγονον ὕλην ὑποστᾶσαν σαφῶς ἐξ ovK ὄντων, κἄν τινες ἀγένητον ἀναπλάττωσιν. ἐνταῦθα δὲ σύνδροµμον τῷ εἶναι τὸ γεγεννῆσθαι, καὶ am ἀρχῆς' ὥστε Tov θήσεις τὸ ἀμφίκρημνον τοῦτο ἐρώτημα; τί γὰρ τοῦ aT ἀρχῆς πρεσβύτερον, ἵν ἐκεῖ θῶμεν τὸ εἶναί ποτε τοῦ υἱοῦ, ἢ τὸ μὴ εἶναι; ἀμφοτέρως γὰρ τὸ ἀπ᾿ ἀρχῆς λυθήσεται. εἰ µή σοι καὶ ὁ πατήρ, πάλιν ἐρωτώντων ἡμῶν, ἐξ ὄντων, ἢ ἐξ

to believe that either one or the other of two alternatives ts true. Take znstances. Ts time in time or outside of time? A man says, ‘I am lying’: is he speaking the truth or not? Were you present at your own conception or not? Both alternatives may be false. The question zs absurd,

1. ὄντα] A fresh difficulty: was the Son already in existence when He was begotten, or not? Gr. admits that the question might have some meaning in regard to human generation. In one sense we already existed (τὸ µέν τι); in another, we then began to be (γεγόναµεν practically — ἐγενήθημεν).

8. ὁ Λευί] Heb. vii το.

6. κἄν τινε ἀγ. ἀναπλ.] reference is to Plato’s 7imaeus.

zh. σύνδρομον τῷ el. τὸ γ.] ‘Ln this case, of the Eternal Son, ‘ generation ts coincident with existence, and is from all eternity,’

7. ποῦ θήσει] Where will you find a place, a date, for your question to apply to? ‘Already in existence when He was begotten’ implies a time before the begetting ;

The

but there was no such time. He was begotten from the beginning. What was there before ‘the beginning,’ that we may say whether the Son then existed or not? In either case, whether we affirm or deny His existence, it is clear that that subsequent moment at which we suppose Him to have been begotten cannot really have been the beginning.

Io. εἰμήσοικ.ὁ π.] If you still press your question, we will once more ask you about the Father, whether His existence is derived from elements that were beforehand or from elements that were not. Perhaps then you will make out that both propositions are true, and that He has two modes or stages of existence, one before and the other after the absorption of those elements. Or you will choose the latter alternative, and say of Him, as you say of the Son, that He comes into being from nothingness. If you are ready to admit this of the Father (such is the force of the εἶ uy), there is some consistency in what you affirm of the Son.

οὐκ ὄντων, κινδυνεύσειεν ἢ Sis εἶναι, ὃ μὲν προών, ὃ δὲ OY, ἢ ταὐτὸν τῷ vio παθεῖν, ἐξ οὐκ ὄντων εἶναι, διὰ τὰ σὰ τῶν ἐρωτημάτων παίγνια, καὶ τὰς ἐκ ψάµµων οἰκοδομάς, αἳ μηδὲ αὔραις ἵστανται. ἐγὼ μὲν οὖν οὐδέτερο τούτων δέχοµαι, καὶ τὴν ἐρώτησίν φηµι TO ἄτοπον ἔχειν, οὐχὶ TO ἄπορον τὴν ἀπάντησιν. εἰ δέ σοι φαίνεται ἀναγκαῖον εἶναι τὸ ἕτερον ἀληθεύειν ἐπὶ παντός, κατὰ τὰς σὰς δια- λεκτικὰς ὑπολήψεις, δέξαι pov τι μικρὸν ἐρώτημα. ὁ χρόνος ἐν χρόνῳ, ἢ οὐκ ἐν χρόνῳ; εἰ μὲν οὖν ἐν χρόνῳ, τίνι τούτῳ; καὶ τί παρὰ τοῦτον ὄντι; καὶ πῶς περιέχοντι; εἰ δὲ οὐκ ἐν χρόνῳ, τίς ἡ περιττὴ σοφία χρόνον εἰσάγειν ἢὴ ἀληθεύεσθαι µόνον, ἢ Ψψεύδεσθαι' οὐ γὰρ ἀμφότερα δώ-

) / A \ / σοµεν. ἀλλ οὐκ ἐνδέχεται. ἢ γὰρ ψευδόµενος ἀληθεύσει, ON ee / / a b) Ζ΄ / 95 / ἢ ἀληθεύων ψεύσεται' πᾶσα ἀνάγκη. τί οὖν θαυµαστόν, ef > a / Ne td / 5) a b) / ὥσπερ ἐνταῦθα συμβαίνει τὰ ἐναντία, οὕτως ἐκεῖσε ἀμφό- \ \ / τερα Ψεύδεσθαι, καὶ οὕτω σοι τὸ σοφὸν ἠλίθιον ἄναφα- / a A an A \ νήσεται; ἓν ETL µοι λῦσον τῶν αἰγνυγμάτων' σεαυτώ δὲ / n a XN / > \ \ γεννωµένῳ παρῆς; πάρει δὲ νῦν; ἢ οὐδέτερον; εἰ μὲν γὰρ a / \ an ς 9 Kal παρῆς, καὶ πάρει, ὡς τίς, καὶ τίνι; καὶ πῶς ὁ Els 4 ig / a 3 / an ἄμφω yeyovate; εὖ δὲ µηδέτερον τῶν εἰρημένων, πῶς

3 εκ ψαμμµων] εξ αµµων a || οικοδοµιας ac || 12 om η ‘duo Reg.’

I. 6 μὲν πρ., ὃ δὲ ὠν] For this use of ὃ (here accus.) cp. Matt. xi 8.

4. µ. αὖραις ἵστανται] ‘cannot even stand a puff of wind’; a natural use of tor. but difficult to parallel.

2b. τούτων] of the two alternatives, ὄντα ἢ οὐκ ὄντα γεγέννηκεν.

5. τὸ ἄπορον τὴν ἀπ.] Α chiasm: ἀπάντ. corresponds to ἐρώτ., as τὸ ἄπορον to τὸ ἄτοπον. It is not that the encounter presents a difficulty, but the question presents an absurdity.

10. Ti παρὰ τοῦτον ὄντι] ‘what ἐς it besides the time which is in it? and how does tt contain that time ?’

12. τοῦ δέ, Nov ἐγὼ ψ.] A wellknown puzzle. ‘‘* I am now telling a lie.” One thing or the other ; is the statement true or false? We will not admit that itis both. Nay, you answer, it is impossible to adopt the one alternative to the exclusion of the other, for if he is lying, he speaks the truth, and if he speaks the truth, he is lying.’

15. τί οὖν θαυμαστόν] As, in the case of the ψευδόµενος, contradictories are reconciled, so we need not be surprised if, in the proposed dilemma of ὄντα 7 οὐκ ὄντα, both alternatives are false.

THEOLOGICAL ORATION Jil 87

; fa Uf \ / μι A / σεαυτοῦ χωρίζη; καὶ Tis ἡ αἰτία τῆς διαζεύξεως; ἀλλ᾽ / \ n / A ἀπαίδευτον περὶ τοῦ ἑνός, εἰ ἑαυτῷ πάρεστιν, ἢ pM, : a a \ > > ’ ε a / πολυπραγμονεῖν. ταῦτα yap ἐπ᾽ ἄλλων, οὐχ ἑαυτοῦ λέ- / 5 Nao 3 A / γεται. ἀπαιδευτότερον, ev ἴσθι, τὸ aT ἀρχῆς γεγεννηµένον, ελ \ An / x > ον / εἰ ἦν πρὸ τῆς γεννήσεως, ἢ οὐκ ἦν, διευθύνεσθαι. Ν la) / a ς / γὰρ περὶ τῶν χρόνῳ διαιρετῶν ὁ λόγος.

οὗτος

’ ’ / \ > / \ \ 10. Αλλ οὐ ταῦτόὀν, φησι, TO ἀγέννητον Kal τὸ / 9 x an > Lo 6 εν ο) Ν b] / ο γεννητὀν. εὖ δὲ τοῦτο, οὐδὲ ὁ υἱὸς τῷ πατρὶ ταὐτὸν. ὅτι ) ζ

\ an € / ae \ e\ A / μὲν φανερῶς ὁ λόγος οὗτος ἐκβάλλει τὸν υἱὸν τῆς θεὀτητος, 3 κ να / \ / > \ sy Sis, IA ἢ TOV πατέρα, τί χρὴ λέγειν; εἰ γὰρ TO ἀγέννητον οὐσία an \ \ / . \ a bd > a / θεοῦ, τὸ γεννητὸν οὐκ οὐσία' εὖ δὲ τοῦτο, οὐκ ἐκεῖνο. τίς b} an / ς A ee n a (3 V5 / ἀντερεῖ λόγος; ἑλοῦ τοίνυν τῶν ἀσεβειῶν οποτέραν βούλει, ley \ / / . a / > / Σ/ @ κενὲ θεολόγε, εἴπερ ἀσεβεῖν πάντως ἐσπούδακας. ἔπειτα A \ Ud \ / \ / λ πῶς οὐ ταὐτὸν λέγεις τὸ ἀγέννητον καὶ τὸ γεννητόὀν; εἰ μὲν

το χρη]--και cef || 13 κενε] kawec

I. GAN ἀπαίδευτον] ᾽Αλλά--αξ; as above, ἀλλ᾽ οὐκ ἐνδέχεται. ‘ Nay, you will answer, it is stupid to enquire about a single individual, whether he is present with himself, or not. Those things apply to other people, not to oneself.’

6. περὶ τῶν xp. διαιρ.] ‘ about things which are divided by an interval of time.’

10. ‘ Begotten and Unbegotten are not the same; therefore rf the Son ts begotten and the Father unbegotten, the Son differs from the Father” The statement ts false ; for zt is the very meaning of generation to transmit the nature of the parent. The contrast of begotten and unbegotten 1s only like that of wise and unwise, which can be predicated of

different individuals without involv- 17 a difference of nature or essence. To erect Unbegottenness into constituting the very essence of God brings you tnto difficulties with other attributes, like Immortal, Unchangeable, which have as good a right to be considered as constituting that essence.

7. οὐ ταὐτόν] ‘not the same thing’ ; i.e. a difference of nature itself is involved.

14. πῶς οὐ ταὐτόν] not ‘zw what sense do you mean,’ for Gr. is not prepared to admit that it is true in any sense; but simply challenging the statement altogether: ‘how can you say so? if you had said that created and uncreated are not the same, I should agree with you, but the transmission of the parent’s nature is of the very essence of generation.’

γεγεννηκὸς Kal TO γεγεννηµένον, οὐκ ὀρθῶς λέγεται. TAVTOV αὕτη γὰρ vols φγεννήµατος, ταὐτὸν εἶναι TO γεγεννηκότι κατὰ τὴν φύσιν. ἢ οὕτω πάλιν' πῶς λέγεις τὸ ἀγέννητον καὶ τὸ γεννητόν; εἰ μὲν

\ 9 a yap εἶναι πᾶσα ἀνάγκη.

τὴν ἀγεννησίαν αὐτὴν καὶ τὴν Υέννησιν, οὐ ταὐτόν' εἰ δὲ ols ὑπάρχει ταῦτα, πῶς οὐ ταὐτόν; ἐπεὶ καὶ τὸ ἄσοφον καὶ τὸ σοφὸν ἀλλήλοις μὲν οὐ ταὐτά, περὶ ταὐτὸν δέ, τὸν ἄνθρωπον:' καὶ οὐκ οὐσίας τέμνει, περὶ δὲ τὴν αὐτὴν οὐσίαν τέµνεται. % καὶ τὸ ἀθάνατον, καὶ τὸ ἄκακον, καὶ τὸ ἀναλλοίωτον οὐσία θεοῦ. ἀλλ) εἰ τοῦτο, πολλαὶ οὐσίαι

θ a \ > f. A / θ 5) / \ θ fal > \ εοῦ, καὶ ov µία. ἢ σύνθετον ἐκ τούτων τὸ θεῖον. οὗ γὰρ ] / A V4 ἀσυνθέτως ταῦτα, εἴπερ ovaiat. a /. A \ 11. Tatra μὲν od φασι, Kowa yap καὶ ἄλλων. ὃ δὲ

i aA \ la) / μόνου θεοῦ καὶ ἴδιον, τοῦτο οὐσία.

5. τὴν ἀγενν. αὐτήν] ‘ unbegottenness itself, the very character of not being begotten.

7. περὶ ταὐτὸν δέ] not, of course, περὶ τὸν αὐτόν. They are opposite characteristics, but both are found in man without any difference of nature being involved. The wise man and the foolish man are alike man.

8. οὐκ οὐσίας τ.] ‘they do not divide the essences; they are dtvistons (lit. divided) wzthzz (in connexion with) ¢he same essence.’

9g. 7 καὶ τὸ ἀθ.] A fresh argument. If τὸ ἀγέννητον constitutes the divine nature, so that it and τὸ θεῖον are convertible terms, a similar case can be made out for these other predicates. Then, since the divine nature is absolutely identified with τὸ ἀγέννητον, and yet at the same time with τὸ ἀθάνατον, we are driven to suppose that these

are separate natures, or essences, or that they compose the divine nature by their aggregation.

11. Assume for the sake of argument that to be unbegotten belongs to God alone, though the assertion would by some be dented. Tt does not follow that unbegottenness is a necessary part of the devine essence. Adam alone was directly fashioned by God; yet Seth ts as truly man as Adam. The divine essence ts a positive, not a negative thing. Tf you ask me what zt is, I can only answer that I hope we may know some day, but not here. Meanwhile, whatever glory there ts in the underived existence belongs to the Son who ts begotten of the Underived.

13. κοινὰ γάρ] Angels e.g. are ἀθάνατοι; doves and lambs are called ἄκακα.

15. οἱ καὶ τὴν ὕ.] The Platonists. Gr. does not adopt their opinion.

THEOLOGICAL ORATION III

σα b \\ x Σ / / θ /{ 3 \ / / οὕτως οὐδὲ τὸ ἀγέννητον µόνον Geos, εἰ καὶ µὀνου πατρὀς, \ 5 f b] A VA > ἀλλὰ δέξαι καὶ τὸ γεννητὸν εἶναι θεὸν. ἐκ θεοῦ γάρ, & / la / a καὶ λίαν et Φιλαγέννητος. ἔπειτα πῶς οὐσίαν θεοῦ λέγεις, bY \ of / > \ \ a Nie Sf > / οὐ τὴν τοῦ ὄντος θέσιν, ἀλλὰ τὴν τοῦ μὴ ὄντος ἀναίρεσιν; A / € / A τὸ γὰρ μὴ ὑπάρχειν αὐτῷ yevynow ὁ λόγος δηλοῖ, οὐχ A \ / > \ / 9ο. AE ς / \ \ ὃ τὴν φύσιν ἐστὶ παρίστησιν, OVS ὃ ὑπάρχει τὸ μὴ ἔχον 95 / a a an Bi ο) γέννησιν. τίς οὖν οὐσία θεοῦ; τῆς σῆς ἀπονοίας τοῦτο @ la] \ \ / a \ λέγειν, ὃς πολυπραηγμονεῖς καὶ τὴν Yyévvnow. ἡμῖν δὲ / 8 fa) µέηα, Kav εἴποτε Kal εἰς ὕστερον τοῦτο µάθοιµεν, λυθέντος € A A / \ a Ud e e A 5) rn ἡμῖν τοῦ ζόφου καὶ τῆς παχύτητος, ὡς ἡ τοῦ ἀψευδοῦς

ὑπόσχεσις.

a \ na a ἡμεῖς δὲ τοσοῦτον εἰπεῖν

He only uses it to embarrass the Eunomian. He might have cited in like manner the ‘darkness,’ which the Manichees made to be coeternal with light; but he disdains to do so.

2. ἔστω] for argument’s sake, he will assume that none but God is unbegotten. That does not preclude the possibility of One who is begotten being God likewise, any more than the fact that Adam alone was directly formed by God precludes others who are not so formed from having the same nature as Adam.

6. οὐδὲ τὸ dy. µόνον θεός] It would not be true to say that only what is unbegotten can be God— though nothing can be God which

is not begotten of the Father; you must admit that what is begotten of Him is God likewise.

8. πῶς οὐσίαν θ.λ.] How can α΄

merely negative attribute be spoken of as constituting the essence of God? Cp. ii ο.

ΙΙ. ὃ τὴν φύσιν ἐστί] ‘what He zs by nature; nor what it ἐς that has no generation.’

12. τοῦτο λέγειν] ‘to ask the question.’ Πολυπρ., cp. Π. 9.

15. ὡς ἡ τοῦ ay. ὑπ.] Prob. Gr. refers to) 1, Cor..xili, 12, σρν Ἡ τη, ‘O ἀψευδής, Tit. 1 2.

18. e καὶ μέγα κτλ.] Ifit is a

ὡρμῆσθαι, οὐκ ἔλαττον τῷ vim τὸ ἐκ τοιούτου πατρός. τῆς τε γὰρ τοῦ ἀναιτίου δόξης µετέχοι ἄν, ὅτι ἐκ τοῦ ἀναιτίου, καὶ πρόσεστι τὸ τῆς γεννήσεως, πρᾶγμα τοσοῦτον καὶ οὕτω σεβάσµιον τοῖς μὴ πάντη χαμαιπετέσι καὶ ὑλικοῖς τὴν διάνοιαν.

12. Αλλ) εἰ ταὐτὸν τῷ πατρί, φασιν, ὁ υἱὸς κατ᾽ οὐσίαν, ἀγέννητον δὲ ὁ πατήρ, ἔσται τοῦτο καὶ ὁ υἱός. καλῶς, εἴπερ οὐσία θεοῦ τὸ ἀγέννητον, iv ᾖ τις καινὴ µίξις, γεννητοαγέννητον.

GREGORY OF NAZIANZUS

εἰ δὲ περὶ οὐσίαν ἡ διαφορά, τί τοῦτο ὡς ἰσχυρὸν λέγεις; ἢ καὶ σὺ πατὴρ τοῦ πατρός, ἵνα μηδενὶ λείπη τοῦ σοῦ πατρός, ἐπειδὴ ταὐτὸν εἶ KAT οὐσίαν; ἢ δῆλον ὅτι, τῆς ἰδιότητος ἀκινήτου µενούσης, ζητήσοµεν οὐσίαν θεοῦ, ἥ τις ποτέ ἐστιν, εἴπερ ζητήσομµεν ;

great thing to be altogether underived, as the Father is, it is no less a thing to be derived from Him in the way the Son is. He shares the nature and glory of the Selfexistent, and has the additional glory of being begotten of Him.

Cpr in. 12. ‘if the Father ts unbegotten,’ they urge, ‘and the Son is what the

Father ts, then the Son too ts unbegotten. That would be true if unbegottenness were the actual essence of God; but it ts not. Tf ‘unbecotten’ and ‘God’ were equivalent terms, then we should be able to put the one for the other, and say not only ‘the God of Israel’ but ‘the Unbegotien of Israel.’ On this theory, the nature of the begotten Son {5 not only different from. that of the unbegotten Father, but is ts exact 0 sposite; and indeed it might be argued that since the positive 15 prior to the negative, the begotten Son ts

prior to the unbegotten Father.

7. ἔσται τοῦτο] sc. ἀγέννητον. Quite true, Gr. replies, on the assumption that unbegottenness is the essence of God; the Son in that case will be begotten-unbegotten !

0. περὶ οὐσίαν] The prep. is emphatic. It is used as in § Io sub fin. ‘If the difference between begotten and unbegotten zs (not one of nature but only) one affecting the modes of that nature.’

10. πατὴρ τοῦπ.] ‘Are you your father's father?’ If not, acc. to your argument, you cannot have the same essence as your father.

12. ἰδιότητος] not ‘ personality,’ but the special distinguishing peculiarities which differentiate one person from another; the ‘ property,’ as Hooker calls it (Z. Pv 51). If we enquire at all what the nature of God is, we will do so without touching these individual properties.

THEOLOGICAL ORATION 777 QI S \ > BA / > yt an \ e / la) ταὐτὸν HY, ἔδει πάντως, ἐπειδὴ τινῶν θεὸς ὁ θεός, τινῶν re 3 x \ \ εἶναι καὶ τὸ ἀγέννητον' ἢ ἐπεὶ μηδενὸς TO ἀγέννητον, μηδὲ \ be a \ \ \ ¢ / τὸν θεὸν εἶναι τινῶν. τὰ γὰρ πάντῃ ταὐτὰ καὶ ὁμοίως > / b) \ \ > cal \ > / / / ἐκφέρεται. ἀλλὰ μὴν οὐ τινῶν το ἀγέννητον, τίνων γάρ;

I. τινῶν ὁ θεός] ‘God,’ acc. to very nature of God, and yet God

Gr., is a relative term; a ‘God’ must be ‘God of’ some one. If then unbegottenness is the very essence of God, and ‘ unbegotten’ and ‘God’ are convertible terms, then we must be able to say with equal correctness, ‘the God of all’ and ‘the unbegotten of all’; or conversely, as the unbegotten is ‘no one’s unbegotten,’ so God must be ‘no one’s God.’ The argument does not seem a very valuable one, because, to begin with, it must be questioned whether ‘God’ is really a term of relationship. If it be so, then apart from creation God would not be God. But the main purpose of the argument is sound, inasmuch as it shews the absurdity of identifying absolutely the positive existence of God with a merely negative description. On Gr.’s interpretation of the word θεός, see iv 18.

3. ὁμοίως ἐκφέρεται] True syno- _ nyms are used interchangeably (lit. ‘are produced, employed, 7” a similar manner’); cp. προφέρεται in 8 65.

8. ἀνάγκη] If ἀγέννητον is the

begets a Son (which the Eunomians in a sense allow), it follows that the nature of the Son is not only different from that of the Father, but is diametrically opposite to it. This is not allowed by any one (οὐ δέ- dorat).

ϱ. αἱ ἕξεις τῶν στ. πρότεραι] You cannot take away a thing which is not there to begin with. But dyév- νητον implies a taking away of γέν- yntov. Therefore γέννητον is prior to ayévynrov,—the Son to the Father,—and when the Father comes, and His ἀγέννητον is alone recognised as divine, He does away with the Son who occupied the ground before Him. Of course this argument is one of mere mockery (ἐρεσχελία, i 3).

13. / {7 the begetting of the Son 2s not a thing finished and done with, zt is as yet incomplete, and will one day be completed : uf tt ts finished, rt must have begun. That does not

follow. The soul had a beginning,

but will never have an end. No; our belief is, that whatever possesses the essential notes of a class

A ’ \ / / yevvav ὁ θεος, ἀτελὴς ἡ Υέννησις, Kal ποτε παύσεται' > κ εἰ πέπαυται δέ, πάντως καὶ ἤρξατο. πάλιν οἱ σωματικοὶ A) / ΜΗΝ \ 3 \ aS b) a \ a τὰ σωματικά. ἐγὼ δὲ εἰ μὲν ἀίδιον αὐτῷ τὸ γεννᾶσθαι, x / bd / 4 BN νι N Ζ a A ἢ µή, οὕπω λέγω, ἕως ἂν τὸ Πρὸ πάντων βουνῶν yevva µε ἀκριβῶς ἐπισκέψωμαι. τοῦ λόγου.

> ie lal \ / ς > 4 οὐχ ὁρῶ δὲ Tis ἡ ἀνάγκη εἰ γὰρ ἦρκται KAT αὐτοὺς τὸ παυσόµενον, οὐκ > \ \ / / fa) NPKTAL πάντως τὸ μὴ παυσόµενον. τί τοίνυν ἀποφανοῦνται

\ aA XN n Σ A / ’ ο περὶ ψυχῆς, ἢ τῆς ἀγηγελικῆς φύσεως; εἰ μὲν ἦρκται, καὶ / > \ 2 / A v4 > > \ IQA παύσεται"' el δὲ OV παύσεται, δῆλον ὅτι KAT αὐτοὺς οὐδὲ Ss 2} \ \ NS NPKTAL. ἀλλὰ μὴν καὶ ἦρκται, καὶ οὐ παύσεται. ον \ \ ἤρκται KAT αὐτοὺς TO παυσόὀµενον.

’ 3/ οὐκ ἄρα \ 5 / ὁ μὲν οὖν ἡμέτερος / / Ve \ / λόγος: ὥσπερ ἵππου, καὶ Boos, καὶ ἀνθρώπου, καὶ ἑκάστου a e \ \ > \ 5 ®@ / >’ / \ A \ A τῶν ὑπὸ TO αὐτὸ εἶδος, εἷς λόγος ἐστί, καὶ Ὁ μὲν ἂν / an / n \ / / Δ > wh \ µετέχῃ τοῦ λόγου, τοῦτο καὶ κυρίως λέγεσθαι, ὃ δ ἂν μὴ t n DY \ / XN nN / / ϱ/ µετέχη, τοῦτο ἢ μὴ λέγεσθαι, ἢ μὴ κυρίως λέγεσθαι, οὕτω δὲ \ a / > / 5 \ / \ A XN ὲ καὶ θεοῦ µίαν οὐσίαν εἶναι, καὶ φύσιν, Kal κλῆσιν, κἂν

of beings—say of a horse or an ox— is rightly called by that name, whatever distinctive properties tt may have which mark it off from others of the class. So it is with God; the nature ts one, although there are differences of designation, correspondaing to differences in fact, between the Persons who share that nature.

I. τῶν ἀφύκτων] i.e. Which they consider to be so.

3. Kal ποτε παύσεται] * and some day He wiill stop, viz. when τελεία Ἡ γέννησι. This is more pointed than to make πότε interrogative.

6. πρὸ πάντων β.] Prov. viii 25.

g. ἀποφανοῦνται] ‘well they shew to be the case.’

12. οὐκ dpa ἦρκται κ. αὐτοὺς τὸπ.] ‘ Therefore the thing which will one day stop can never according to them

have had a beginning.’ So Gr, turns their logic against them.

15. els λόγος ἐστί] ‘onze law,’ or ‘principle of existence’; and so, from the observer’s point of view, ‘defizztion.’ What is implied may be seen by the corresponding words in the apodosis, οὐσίαν κ. φύσιν κ. κλῆσιν. The meaning is not the same as in ὁ ἡμέτερος λ. just before, nor has it any relation. to λέγεσθαι directly after.

2b. 6 μὲν ἂν µετέχῃ T. λ.] ‘whatever Shares that characteristic principle, ts rightly called by that name.’ Tovro, however, is grammatically the subject of λέγ., not the predicate.

17. οὕτω δέ] The ‘apodotic’ force of δέ is well known. It recurs again in the next section.

.

/ / an \ \ / ἐπινοίαις τισὶ διαιρουµέναις συνδιαιρῆται καὶ TA ὀνόματα” Va N XN / / a \ ie. / a 2 oN καὶ 0 μὲν ἂν κυρίως λέγηται, τοῦτο καὶ εἶναι θεὀν' 6 & ἂν 5 \ Uf a \ b a ’ / By, \ ᾖ κατὰ φύσιν, τοῦτο καὶ ἀληθῶς ὀνομάζεσθαι"' εἴπερ μὴ > 3 / 9) / iy 1 ς ο) ς > / ἐν ὀνόμασιν, ἀλλ’ ἐν πράγµασίν ἐστιν ἡμῖν ἡ ἀλήθεια. οἱ / 4“ / λ iy aA Ni an 3 / δέ, ὥσπερ δεδοικότες μὴ πάντα κινεῖν κατὰ τῆς ἀληθείας, 3 \ \ ς n / an a θεὸν μὲν εἶναι τὸν υἱὸν ὁμολοηγοῦσιν, ὅταν βιασθῶσι τῷ A / ς 2 \ / λόγω καὶ ταῖς µαρτυρίαις, ὁμώνυμον δὲ καὶ µόνης κοινω- n an / νουντα τῆς κλήσεως. ) aA Md ο 14. "Όταν δὲ ἀνθυποφέρωμεν αὐτοῖς' τί οὖν; οὐ / \ € e/ “ > \ A \ it fa) κυρίως θεὸς ὁ vids, ὥσπερ οὐδὲ CHov τὸ γεγραμµένον; πῶς ο θ / b) \ / ϐ / F / \ λύ / Ni οὖν θεός, εἰ μὴ κυρίως θεός; τί yap κωλύει, haci, καὶ n 5 nN / b) / / ὁμώνυμα ταῦτα εἶναι, καὶ κυρίως ἀμφότερα λέγεσθαι; καὶ / a \ ; \ n ΑΕΔ προοίσουσιν ἡμῖν τὸν κύνα, τὸν χερσαῖΐον, καὶ τὸν θαλάτ- id / / τιον, ὁμώνυμά τε ὄντα, καὶ κυρίως λεγόμενας-- ἔστι γάρ τι an 5 n id fe Ni Ys A καὶ τοιοῦτον εἶδος ἐν τοῖς OMMVUMOLS,—Kal εἴτε τι ἄλλο TH

I. Kav ἐπιοίαις tii] The distinctive ‘notions’ which Gr. has in view are, of course, those of giving and of receiving life, of ‘ proceeding’ and its correlative. They are not, however, to be considered as merely subjective distinctions drawn by us, any more than the distinctions which we draw between one man and another. Ta ὀνόματα, 5ο. πατήρ, vids, πνεῦμα.

2. ὃ μὲν ἂν κ. λέγηται] sc. θεός. This seems hardly necessary to say ; but it lends a kind of fulness to the following statement, ὃ 8 ἂν ᾖ κατὰ gpiow (θεός), τοῦτο κ. ar. ὀνομάζεσθαι (θεὀν). The ὀνομάζεσθαι--λέγεσθαι, and has nothing to do with the ὀνό- para above.

4. οἱ δέ] While names are not of much importance, so long as we get the facts right, they, the Eunomians, when pressed, will use the name of θεός to describe the Son, but explain it to have no foundation in fact.

. Tats µαρτυρίαις] ‘testimonies of Scripture.” Cp v 2, 29.

13 προσοισουσιν bedef

2b. ὁμώνυμον] ‘22 an equivocal sense.” “Ouwsvupa are in logic things which bear the same name but in different senses. :

14. ‘The word God,’ they reply, “ts am aequivocum; zt zs used {ο denote two things which are essentially different, as dog, for example, denotes both a beast and a fish.’ Ah, but 121 the one case there ts no difference tn dignity between the two things which bear the same name; in the other, uf your theory were true, two beings would bear the same name which could not be even distantly compared,

12. OM. ταῦτα εἶναι] The neut. used, as in the preceding section, to avoid the irreverence of a direct reference to the Divine Persons.

13. τὸν κύνα] the name of a fish, as well as of the beast. Both fish and beast are quite properly called ‘dog,’ but not in the same sense.

15. τοιοῦτον εἶδος] ‘such a class’; namely, ὁμώνυμα both of which ‘properly’ bear the common name.

x A ο / / / AUTH προσχρῆται προσηηορία, καὶ μετέχει ταύτης ἐπ᾽ ἴσης, fa) / / a ων τῇ φύσει διεστηκός. GAN ἐκεῖ µέν, ὦ βέλτιστε, δύο φύσεις \ \ \ \ / If \ / τιθεὶς ὑπὸ τὴν αὐτὴν προσηηγορίαν, οὐδὲν ἀμείνω τὴν ἑτέραν an / \ \ / \ τῆς ἑτέρας εἰσάγεις, οὐδὲ τὴν μὲν πρὀτερον, THY δὲ ὕστερον, Σολ \ x a \ \ ω 9 am ο οὐδὲ τὴν μὲν μᾶλλον, τὴν δὲ ἧττον οὖσαν τοῦθ ὅπερ / / λέγεται. οὐδὲ γάρ τι συνέζευκται τὸ ταύτην παρέχον > a \ > / b) \ ζ \ a / $ \ αὐταῖς τὴν ἀνάγκην. ov yap ὁ μὲν μᾶλλον κύων, ὁ δὲ 9 ο] / / Ὡ a td ἧττον τοῦ ἑτέρου KUVOS, οἷον ὁ θαλάττιος τοῦ χερσαίου, We να a 3} an / \ / UA Ἀ N ἢ ο χερσαῖος ἔμπαλιν τοῦ θαλαττίου"' διὰ τί γάρ, ἢ κατὰ Ii / b] 9 Σ € / Te, \ / τίνα λόγον; AAN ἐν ὁμοτίμοις πράγµασι καὶ διαφὀροις / a la) A A ἡ κοινωνία τῆς κλήσεως. ἐνταῦθα δὲ τῷ θεῷ παραζευγνὺς \ \ Ν΄ aA / 5 / τὸ σεβάσµιον, καὶ τὸ ὑπὲρ πᾶσαν οὐσίαν εἶναι καὶ φύσιν. A / A \ € \ / ή 5 A Ν \ ὃ µόνου θεοῦ καὶ olovel φύσις θεότητος, εἶτα τῷ πατρὶ μὲν an / \ ΕΝ \ 9 a Ae / a \ τοῦτο διδούς, τὸν υἱὸν δὲ ἀποστερῶν καὶ ὑποτιθείς, καὶ τὰ / / A ipl a a Ὦ δεύτερα νέµων αὐτῷ τῆς τιμῆς καὶ τῆς προσκυνήσεως, κἂν a a / NCE a / \ / ταῖς συλλαβαῖς χαρἰζη τὸ ὅμοιον, τῷ πράγματι τὴν θεότητα / / aA περικόπτεις, καὶ µεταβαίνεις κακούργως ἀπὸ τῆς τὸ ἴσον ς / \ κά ἐχούσης ὁμωνυμίας ἐπὶ τὴν τὰ μὴ loa συνδέουσαν' ὥστε

13 οιονει] οιον a || 17 µεταβαινεις] -ns (non -7s) a:

2. δύο φύσεις] perh. ‘two kinds of animals.’

4. πρότερον...ὕστερον] as well as μᾶλλον and ἧττον, qualify ofcav Tove’ Om. λέγ.

6. οὐδὲ γάρ τι σ.] ‘for there ts nothing attached to the name which forces such distinctions upon them, There is nothing in the name ‘dog’ to make you care to enquire whether the beast or the fish was the first to bear it, or whether the beast is more of a dog than the fish: the one kind of ‘dog’ is for all practical purposes as good as the other. The common name is borne by creatures which, though different from each other, are equals.

τι. ἐνταῦθα δέ] ‘But when we come to the casein point, you attach

to God an awful solemnity, and say that He ts too high to be described as having any essence or nature, —a thing which belongs to none but God and constitutes as it were the nature of the Godhead; and you give this to the Father, but take tt away from the Son, and make a subject of Him?

17. περικόπτεις] ‘mutelate.’

zo. τῆς τὸ ἴ. ἐχ. ὁμων.] such as that of the different ‘dogs.’ ι

10. ὁ γραπτός σ. κ. ὁ fav ἄ.] The real man and the picture of a man (either of which is spoken of as ‘a man’) illustrate more nearly such a Godhead as the Eunomians speak of than the two kinds of ‘dogs.’ The picture is not further from being a real man than the Son is from being really God, if the Eunomian

ig / Vy a) / 4 X SS > ὑποδείγματος κύνες TH θεὀτητι πλησιάζουσιν. ἢ δὸς ap- / / an Φοτέροις, ὥσπερ τὴν κοινωνίαν τῆς κλήσεως, οὕτω δὲ Kal \ ε / a VE / / τὴν ὁμοτιμίαν τῶν φύσεων, εἰ Kal διαφόρους ταύτας εἰσά- yA \ ὁ a γεις' Kal καταλέλυκάς. σου τοὺς κύνας, οὓς ἐξηΌρες κατὰ n / \ n κά / \ τῆς ἀνισότητος. τί yap ὄφελος τῆς ὁμωνυμίας, εἰ TO \ ἐσότιμον ἔχοιεν οἱ παρά σου διαιρούµενοι; οὐ yap ἵνα > / / > Ge: > / \ \ ¢ / tootuma δείξης, GAN ἵνα ἀνισότιμα, πρὸς τὴν ὁμµωνυμίαν

account is correct; and at the same time it bears externally a greater resemblance to its original.

1. 7 66s] Otherwise,—if the chasm between the two Persons bearing the name of God is not, on your theory, as vast as I have indicated, suppose you admit that the equivocal name is in this instance applied to two natures of equal splendour. You shall call them different natures, if you like; but admit that they are equal. What is the result? You are no longer satisfied with your illustration of the dogs. You invented it to justify an insinuation of inequality. The κατὰ in κατὰ τῆς ἀνισ. appears to be used as in the phrase τοξεύειν κατὰ σκοποῦ, of the point aimed at.

5. εἰ τὸ lo. ἔχοιεν] It requires great ingenuity to extract any meaning from the sentence, in relation to the context, if the reading μὴ ἔχ. is adopted. The μὴ was evidently introduced by copyists who thought that Gr. was making a statement of his own belief, which was that the name θεός is applied in precisely the same sense to Father and Son. But this ignores Gr.’s argument,—and, it may be added,

the meaning of ὁμωνυμία. Gr.’s immediate purpose is to shew that the Eunomian illustration is, from their own point of view, ill-chosen. To be of any service to them, their instance of ‘equivocation’ should have been one where the same name is applied to two objects of very different value.

15. ‘ You admit,’ they say, ‘that the Father ts greater than the Son, znasmuch as He ts the author of the Son’s being; but since He is by nature author of the Son’s being, tt follows that He ts by nature greater than the Son.’ The fallacy of the argument, Gr. answers, lies in this, —that they attribute to the underlying essence what is predicated of the particular possessor of that essence. Lt ts like arguing that because so and so is a dead man, therefore man {5 dead.

1Ο. τῷ αἰτίῳ μ.] ‘hy virtue of being the cause of Hes existence.’

11. προσλαβόντες τὴν...πρότασυ] ‘taking for their minor premiss. Ἡρότασις is the technical word for a ‘ premiss’ ; the πρός in πρὀσλ. denotes that this is a second (or minor) premiss.

λόγος.

3 \ e an 7 4 / fal \ οὐ yap ATNWS OTA KATA τινος λέγεται, ταῦτα καὶ

ο ο) Ἀ an an ἐντεῦθεν συναηγαγεῖν τὸ Μεῖζον ov πάντως petfov: 7, Ὁ

I. συνάγωσυ] ‘conclude.’ The Eunomian syllogism is this: ‘The Father is greater than the Son inasmuch as the Son owes His existence to Him. But the giving of existence to the Son belongs to the Father by nature. Therefore the Father is greater than the Son by nature.’

3. οὐ yap ἁπλώς κτλ.) The reply is that not everything which is predicated of a particular thing (e.g. of Socrates) is predicated of the nature which underlies that thing (in the example chosen, human nature). Everyone recognises what the statements are intended to apply to, and how they apply. So, what we say of the Father does not necessarily apply to the Divine Essence which belongs to Him; some things apply to Him as Father, not as God.

4. κατὰ τίνος, καὶ τίνα] The words are interrogative; if Gr. had intended the indef. pron., he must have said 6. ὅτι x. 7. It seems necessary to understand κατὰ again before τίνα, ‘in regard to what points’—i.e. in regard to nature, or to individuality, or what. To take the example given by Gr. at the end of the section, if I say that Socrates is a dead man, it is plain that I am speaking of Socrates in particular and of no one else, and that I am speaking of Socrates in relation to the bodily life, not about his soul, nor about his influence.

5. τί κωλύει κἀμέ] Two can play at that game, Gr. says. He too can

draw that kind of conclusion, and they shall see whether it will hold. He makes a major premiss of that conclusion of theirs, ‘The father is by nature greater than the son.’ (We need not suppose that Gr. is for the moment speaking of God: the words would suit any father and son.) The minor premiss is, ‘But he is not bynature necessarily greater, or necessarily father.’ So far there is no absurdity. He need never have had a son; there might have been nothing else to compare him with. (Gr., 1 repeat, is not speaking of God.) The right conclusion would be that the father’s ‘natural’ superiority over his son consists solely in his fatherhood, and not in his nature,—in his relationship, and not in that which he is when considered apart by himself. But the false conclusion which Gr. draws, to illustrate the false conclusions of the Eunomians, is this: ‘Therefore the greater is not necessarily greater,’ or ‘The father is not necessarily father.’ It will be observed that Gr. says μεῖζον, not 6 μείζων, which makes it clearer that the proposition is intended to be quite general: ‘A thing which is greater than another need not be greater, but might be at the same time equal or less; a father need not be his son’s father, but might be his brother or his son.’ The second paralogism (6 θεὸς οὐ πάντως θεός) helps to shew that this is Gr.’s meaning.

\ > fe / > Ve \ ee e / πατὴρ οὐ πάντως πατήρ. εἰ βούλει δὲ οὕτως: ὁ θεός, ’ / ig bY / ti > Pe / \ Cn So 4 ovata’ ἡ οὐσία δέ, οὐ πάντως Geos τὸ ἑξῆς αὐτὸς συνάγαγε᾽ e / bY / ή b) ’ 9 \ \ a \ ὁ θεός, οὐ πάντως θεῦς. ἀλλ οἶμαι, Tapa TO TH καὶ n \ & n \ lal ἁπλῶς ὁ παραλοηισμὸς οὗτος, ὡς τοῖς περὶ ταῦτα τεχνο- A ο) \ a A a SF 4 λοηεῖν σύνηθες. ἡμῶν yap τὸ μεῖζον TH τοῦ αἰτίου φύσει ratte \ 2 / n bb ay, σι A διδόντων, αὐτοὶ τὸ TH φύσει μεῖζον ἐπάγουσιν' ὥσπερ ἂν Pa \ / ic Lal [τά ζ ὃ an N BA [ο] ς n εἰ Kal λεγόντων ἡμῶν, ὅτι ὁ δεῖνα νεκρὸς ἄνθρωπος, ἁπλῶς ο / ἐπῆγον αὐτοὶ τὸν ἄνθρωπον. a a te λ ϱ A 16. ᾿ΤΕικεῖνο δὲ πῶς παραδράµωµεν, οὐδενὸς ἧττον τῶν } / A > 4 ς / > My x εὐρημένων Ov ἀξιάγαστον; Ὁ πατήρ, φησιν, οὐσίας, ἢ / a / ἐνεργείας ὄνομα; ὡς ἀμφοτέρωθεν ἡμᾶς δήσοντες,---εὐ μὲν / ο s\ οὐσίας φήσοµεν, συνθησοµένους ἑτεροούσιον εἶναι TOV υἱόν, an / ae ἐπειδὴ µία μὲν οὐσία θεοῦ, ταύτην δέ, ὡς οὗτοι, προκατεί- / > Ny eS / / a ς / ληφεν ὁ πατήρ" εἰ δὲ ἐνεργείας, ποίηµα σαφῶς ὁμολογή-

2 συναγε cdefg ‘duo Reg. Or. 1’ || 3 παρα το πη] παρατροπην (om και)

b: παρατροπῃη ‘Reg. a’

παρὰ τὸ πῃ κ. ἁπλώς] ‘ The fallacy lies in arguing from the conditioned to the absolute’ (lit. ‘7s on account of that which ts so for special reasons and that which is so absolutely’).

4- Tots περὶ ταῦτα] ‘to use the technical language of logicians’ (lit. ‘as ut is customary to speak techntcally for those who concern themselves with these things’).

5. ἡμών yap κτλ.] ‘For when we allow that it is in the nature of a cause to be greater than the thing caused, they infer that it is greater by nature; which is like arguing that because we say, ‘“‘Such and such a man is dead,” therefore man, in the abstract, is dead.” The emphasis, of course, is on 6 δεῖνα, and it seems simplest to take ἄνθρ. along with it as subject, understanding νεκρός alone to be predicate—an arrangement of words like 6 µέγας τέθνηκε Βασίλειος. But the sense is the same either way. In the apodosis, τὸν ἄνθρ. is subject, the predicate being supplied from the previous clause, sc. νεκρὸν εἶναι. The commentators from Elias onwards have totally failed to catch the argument, or even to understand the grammar of the passage. If Gr. had intended to say anything so pointless as Petavius (de Trin. Uv 12) makes out, viz. that because 6 δεῖνα is a dead man, therefore he is a man, he must have said τὸ ἄνθρωπον, not τόν. So far Elias, whom Petavius quotes, knew better.

16. ‘ Well, they say, ‘the word Lather must denote etther nature ox operation: which ts tt to be?’ Netther, ts the answer ; it denotes a relation, and a relation which implies commumty of nature between the Father and the Son.

10. ἀξιάγαστον] ‘ astonishing,” from ἄγαμαι ‘to wonder.’

2b. οὐσίας, ἢ ἐνεργ. ὄν.] ‘zs tt a name denoting essence, or operation?’

12. ἑτεροούσιον] A word modelled on the false analogy of ὁμοούσιο. It should be ἑτερούσιος.

>

> 2 b) / ϱ \ ο a > a / σοντας, GAN οὐ γέννημα. οὗ yap ὁ ἐνεργῶν, ἐκεῖ πάντως \ Ni / ο) a / : \ καὶ TO ἐνεργούμενον. Kal πῶς τῷ πεποιηκὀτι TAVTOY TO Md / / / Βλ Q/ πεποιηµένον, θαυμάζειν φήσουσι. σφόδρα ἂν ἠδέσθην ς ω N 3 2, \ / > la) / \ ov / ὑμῶν καὶ αὐτὸς τὴν διαίἰρεσιν, εἰ τῶν δύο τὸ ἕτερον δέξασθαι 5 b) n > \ \ \ / / / > an ἦν ἀναγκαῖον, ἀλλὰ μὴ τὰ δύο διαφυγόντα τρίτον εἰπεῖν / ς πα / ἀληθέστερον' ὅτι οὔτε οὐσίας ὄνομα ὁ πατήρ, ὦ σοφώτατοι, / > / / \ \ a a / \ i οὔτε ἐνεργείας, σχέσεως δὲ Kal τοῦ πῶς ἔχει πρὸς τὸν ὡς yap Tap ρα] e / ® x UA \ > a / ἡμῖν αἱ κλήσεις αὗται τὸ γνήσιον καὶ οἰκεῖον γνωρίζουσιν,

οὕτω κἀκεῖ τὴν τοῦ γεγεννηµένου πρὸς τὸ γεγεννηκὸς ὁμοφυίαν σηµαίνουσιν. ἔστω δέ, ὑμῶν χάριν, καὶ οὐσία τις ὁ πατήρ' συνεισάξει τὸν υἱόν, οὐκ ἀλλοτριώσει, κατὰ τὰς κοινὰς ἐννοίας καὶ τὴν τῶν κλήσεων τούτων δύναμιν. ἔστω καὶ ἐνεργείας, εἰ τοῦτο δοκεῖ' οὐδὲ οὕτως ἡμᾶς αἱρήσετε. αὐτὸ δὲ τοῦτο ἐνηργηκὼς ἂν εἴη τὸ ὁμοούσιον, εἰ καὶ ἄτοπος ἄλλως ἡ τῆς περὶ τοῦτο ἐνεργείας ὑπόληψις. ὁρᾶς ὅπως ὑμῶν, καὶ κακομαχεῖν ἐθελόντων, τὰς στροφὰς διαφεύγοµεν: ἐπεὶ δέ σου τὸ ἐν τοῖς λοηγισμοῖς καὶ ταῖς στροφαῖς ἄμαχον

16. 5 διαφυγοντα] φυγοντα Ὁ || 11 ουσια] ουσιας e ‘Reg. Cypr.’ | 14 αιρησετε] -σητε b: -ceracd || 15 de] yap ‘Reg. Cypr. aliiq. Reg. et Colb.’ || τό αλλως]-πως df || περι] προς b || 17 om και be

I. οὗ yap 6 ἐνεργών] lit. ‘zwhere there ts one performing an operation, there ts also the result of the operation.’ It is not very obvious why Ὑέννησις should not be included under the head of ἐνέργεια, and Gr. does not much object to it. But evidently Gr.’s opponent made évep- γεῖνΞ- ποιεῖν.

3. Ἰδέσθην] iron. ‘7 should have stood in great awe.’

7. oxéoews] ‘relation’; explained by τοῦ πώς ἔχει πρός κτλ.

1ο. κἀκά] when used in ref, to

the Godhead.

12. συνεισάξει] ‘well at the same moment imply the Son.’

15. αὐτὸ δὲ τοῦτο] ‘His operation will still have produced that very result consubstantial with Himself.’

0. εἰ καὶ ἄτοπος] The καὶ must be taken closely with ἄτοπος and disjoined from εἰ, which has here the force of ‘sznce.’ The reading ἤ, adopted by the Benedictines, makes ἄλλως superfluous. The notion of such an operation as results in a ‘Son’ would be absurd if it did not imply a real (i.e. a consubstantial) Son.

17. κακομαχεῖν] ‘to fight unscrupulously. The word στροφάς, ‘twests,’ shews that the µάχη is a wrestling-match, not a battle.

ἔγνωμεν, ἴδωμέν σου καὶ THY ἐκ τῶν θείων λογίων ἰσχύν, ἂν apa δέξη κἀντεῦθεν πείθειν ἡμᾶς. 17. "Ἡμεῖς μὲν γὰρ ἐκ μεγάλων καὶ ὑψηλῶν τῶν Povey τοῦ υἱοῦ τὴν θεότητα Kal κατειλήφαµεν, Kal Κηρύσσοµεύν. τίνων τούτων; τῆς θεός, τῆς λόγος, ὁ ἐν ἀρχῆῇ, ὁ μετὰ τῆς ἀρχῆς, ἡ ἀρχή': “Ev ἀρχῃ ἦν ο λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὀν, καὶ Peds ἦν ὁ λόγος" Kat, Μετά σου 1 apxn* Kat, ‘O καλῶν αὐτὴν ἀπὸ yeveov ἀρχήν. ἐπειδὴ υἱὸς µονογενής' πατρός, ἐκεῖνος ἐξηγήσατο. ὁδός, ἀλήθεια, ζωή, has’ εἰμι ἡ ὁδός, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή" Kal, Eyo εἰμι τὸ φῶς τοῦ Kdcpov. σοφία, δύναµις' Χριστὸς θεοῦ δύναμις, καὶ θεοῦ σοφία. ἀπαύγασμα, χαρακτήρ, εἰκών, σφραφίς' “Os ov ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ: καί, Εἰκὼν τῆς ἀγαθότητος: καί, Τοῦτον κύριος, βασιλεύς, ο ὢν,

LHEOLOGICAL ORATION III

Ἐωώ

that quarter you can find means to 2b. ἐπειδὴ υἱὸς μ.] gives a justipersuade us. fication for the text just used,—or 17. The titles given to the Sonim perhaps for the orig. statement τὴν

θεότητα...Κηρύσσοµεν. The verb

Scripture clearly shew His Godhead. ἐστίν, or καλεῖται, must be supplied:

7. μετὰ god ἡ ἀ.] Ps. cix (cx) 3 where Swete reads µ. cod ἀρχή. As the Ps. addresses Christ, the statement agrees with Gr.’s allusion to the passage just above; for if the ἀρχή (sc. the Father) is with Him, He is with the ἀρχή. In the Ps. the word ἀρχή was prob. intended to mean 77116, ‘ authority,’ not (as Gr. seems to think) ‘deginning.’

8. 6 καλών αὐτήν]. Is. xli 4 ‘where the true text is ἀπὸ γενεών ἀρχῆς, the αὐτήν prob. being repeated from the δικαιοσύνην of the previous vs. I cannot find that any other father uses the text in the same manner as

‘for He is the only begotten Son.’

g. 6 movoy. vids] Johni18. Hort Two Dissertations p. 20 mentions that the phrase μονογενὴς θεός is once used by Gr. (Z%. 202 p. 168 ο). It seems, however, from our present passage that Gr. considered vids to be the right reading 1 in St John.

‘Io. ἐγώ εἰμι ἡ ὁδ.] John xiv 6.

12. Χ. θεοῦ δύν.] 1 Cor. i 24.

14. ὃς ὢν ἀπαύγασμα] Heb. i 3.

I5. εἰκὼν τῆς ἀγ.] Wisd. vii 26.

2b.* τοῦτον yap 6 π. ἐσφρ.] John vi 27, 17. ἔβρεξε κύριος] Gen. xix 24.

¢ al / Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου καί, ο wv 2 > σαφῶς Ν lal cn / \ ο nr b} n Vf b] \ περὶ τοῦ υἱοῦ λεγόμενα, καὶ ὅσα τῆς αὐτῆς τούτοις ἐστὶ

> \ > / \ / > \ ο v4 YA ov γὰρ ἐκ προσθήκης τὸ τέλειον. OV γὰρ ἦν ὅτε ἄλοηγος 5 οὶ 34 9 ϱ / σον 35 9 5) y / N ἦν, οὐδὲ ἦν OTE οὐ πατήρ, οὐδὲ ἦν ὅτε οὐκ ἀληθής, ἢ A A > / x A > if X / Dt ἄσοφος, ἢ advvatos, ἢ ζωῆς ἐνδεής, ἢ λαμπρότητος, ἢ / ἀγαθότητος. / \ an \ an

Ng ή. \ { \ [ο] \ ς lal \ 7 x µοσύνης ῥήματα, τὸ θεός µου Kat θεὺς ὑμῶν, τὸ μείζων, TO 5/ hye) / Mae / +) / i AY x a ἔκτισε, TO ἐποίησε, τὸ NYlaceV. εὖ βούλει δέ, καὶ τὸ δοῦλον,

καὶ TO ὑπήκοον' τὸ δέδωκε, τὸ ἔμαθε, TO ἐντέταλται, TO b) / \ \ oe ο ς a a X J, ἀπέσταλται, τὸ μὴ δύνασθαι ab ἑαυτοῦ τι ποιεῖν, ἢ λέγειν, Ἂ / A a A i yA X \ a ἢ κρίνειν, ἢ δωρεῖσθαι, ἢ βούλεσθαι. ἔτι δὲ καὶ ταῦτα,

18. 13 εντεταλται] εντεταλκεν b I. ῥάβδος εὖθ.] Ps. xliv 7 (xlv 12. ἐποίησε] Acts 11 36, Heb. iii 2. 6); Heb. i 8. 2b. ἡγίασεν] John x 26. 8; xi 17; xvi5. In all these places 13. ὑπήκοον] Phil. ii 8. St J. seems to use the expression to 2b. δέδωκε] The passage in Ath.

mean the Father.

6. οὗ yap ἐκ προσθήκης] The Father’s perfection would be the consequence of an addition, if He had at one time been without the Son. The words which follow, ἄλογος κτλ., are all chosen with ref. to one or other of the titles of the Son above cited.

18. Zhe humbler language used concerning Him belongs to the human nature which He assumed.

10. τὰ τῆς ayv. ῥήματα] The shade of meaning which Gr. intended ἀγν. here to bear may be gathered from 6 νῦν σοι καταφρονούµενος in § 19; ‘the words which you scornfully misunderstand,’

7b. μείζων] John xiv 28. © 12. ἔκτισε] Prov. viii 22.

Or. iii ο. Ar. § 35 suggests John iii 35, but the context here may point to John xviii 11.

20. ἐντέταλται] There seems to be no passage where the actual word occurs in relation to Christ, nor év- τέταλκεν either. The ref. is prob. to John xv ro and similar passages.

26. μὴ δύνασθαι...ποιεῖν] Johnv 19.

2b. λέγει] John viii 28, xii 49.

16. ἄγνοιαν] Mark xiii 32.

2b. ὑποταγήν] Luke ii 51, t Cor. xv 28.

2b. εὐχήν] Luke iii 21 etc.

2b. épwrnow] From the example given in § 20, it seems that Gr.

THEOLOGICAL ORATION III IOI

/ ‘Need An Ne δύ ο) ο δν XN 1 δί δακρύειν, τὸ ἀγωνιᾶν, τὸ ὑποδύεσθαι. τάχα 8 ἂν ὀνειδίσαις \ tA iN: κ BA \ καὶ τὸν σταυρόν, καὶ τὸν θάνατον. τὴν γὰρ ἔγερσιν καὶ \ / Ψ. A oJ ή NX \ τὴν ἀνάληψιν παρήσειν µοι δοκεῖς, ἐπειδή τι καὶ πρὸς

Θεὸν καὶ παρέγγραπτον, ἡμῖν δὲ ἀληθινὸν καὶ ὁμότιμον. τούτων γὰρ ἕκαστον οὗ χαλεπὸν μὲν καὶ κατὰ µέρος 3 / b) nan VA \ \ > / \ ἐπεξιόντα ἐξηπγεῖσθαί σοι πρὸς τὸ εὐσεβέστατον, Kal γε XN δὲ x / Ν \ ς λό / A αἱ / \ a κεφαλαίῳ, τὰ μὲν ὑψηλότερα Tpocaye τῇ θεότητι καὶ TH

/ id lal Ni if \ N / κρείττονι φύσει παθῶν καὶ σώματος" Ta δὲ ταπεινότερα a fi A \ \ /

refers to occasions like John xi 34, not to John xiv 16, which would be little more than a repetition of εὐχήν.

2b. τελείωσιν] Luke xiii 32, Heb. li Io etc.

2. ὑπνοῦν] Matt. viii 24.

2b. κοπιᾷν] John iv 6.

3. Saxpvew] John xi 35.

26. ἀγωνιάζν] Luke xxii 44.

7b. ὑποδύεσθαι] ‘to slip away,’ *qwithdraw’;—a quite classical sense of the word. The ref. is prob. to John x 39. ,

7. σπερμµολογήσαι] ‘pick up,’ like a bird gathering up seed: cp. Acts xvii 18.

2b. συντιθέναι] ‘to put together your equivocal God’; with ref. to the argument of § 14.

8. παρέγγραπτον] one whose name has been fraudulently put on the list.

2b. ὁμότιμον] The words τῷ πατρί are prob. only a gloss, though a correct one.

g. κατὰ µέρος ἐπεξ. ἐξηγ.] ‘to ϱο through them tn detail and give you avery religious interpretation of each, and to clear away the offence which you find tn the letter of Scripture.’

14. παθῶν κ. σώμ.] governed by κρείττονι. The Benedictine editors compare with this whole passage Leo Serm. 45 de Quadr. p. 228. See also his letter to Flavian § 4.

15. τῷ συνθέτῳ] The words which follow—r@ κενωθέντι κτλ.---ᾱ5 well as ἀσύνθετος in § 19, shew that Gr. does not mean ‘Zo the composite nature,’ sc. the human nature composed of body and soul, but {ο Az who ts composite, made up of two natures. Or possibly, as the τῷ is repeated, Gr. may have intended τῷ συνθέτῳ to be the dat. of τὸ σύνθετον, in the sense of ‘the composite whole,’ consisting of Godhead and

> \ N: an > a \ > / 3 \ ig οὐδὲν δὲ χεῖρον εἰπεῖν, καὶ ἀνθρωπισθέντι, εἶτα καὶ ὑψω- / la \ θέντι, ἵνα σὺ τὸ τῶν δογμάτων σου σαρκικὸν καὶ χαµαι- \ / / e / ο) \ (A πετὲς καταλύσας µάθης ὑψηλότερος εἶναι, καὶ συνανιέναι / a € / / \ θεότητι, καὶ μὴ τοῖς ὁρωμένοις ἐναπομένοις, ἀλλὰ συν- ᾗά a y: / / \ Mh επαίρη τοῖς νοουµένοις, καὶ γινώσκης, Tis μὲν φύσεως α΄ / Novos, τίς δὲ λόγος οἰκονομίας. <p \ ς a 2 5 19. Οὗτος γὰρ ὁ νῦν σοι καταφρονούµενος, ἦν ὅτε καὶ 5 ς fa) Y / 5. a i ὑπὲρ σὲ ἦν' ὁ νῦν ἄνθρωπος καὶ ἀσύνθετος HY. 0 μὲν ἦν, / a \ > > / } b) as b) lé + διέµεινεν’ ὃ δὲ οὐκ ἦν, προσέλαβεν. ἐν APY) ἦν ἀναιτίως / \ > ned an > \ \ e/ / 2) 324 τίς yap aitia θεοῦ; ἀλλὰ καὶ ὕστερον γέγονε δι αἰτίαν ς \ bed κ \ A \ ¢ / ray \ A (ὗ δὲ ἦν τὸ σὲ σωθῆναι τὸν ὑβριστήν, ὃς διὰ τοῦτο περι- a / κ x re / \ φρονεῖς θεότητα, ὅτι THY σὴν παχύτητα κατεδέξατο) διὰ

καὶ ὑπὲρ σέ] ‘even above you.’ ὃ μὲν ἦν, διέµεινεν] Cp. Zeno

manhood. It would, of course, τι have been more exact to have said 8.

TH διὰ σὲ κενώσει, or something of that kind; but it would have been less vivid; and there was no fear of any one supposing that Gr. meant by τῷ κενωθέντι a different person from Him who had the κρείττω gvow.

8. ‘ συνανιέναι θ.] ‘to move upwards—or perh. to grow up—with Godhead.’ The words do not necessarily imply that θεότης ἄνεισι, and there is no ref. to the Ascension.

4: é€vatrouévois] “Evarouévew is ‘to remain on, to remain to the end, 170.

5. φύσεως λόγος] ‘what is the law of His (true, Divine) Nature.’

6. οἰκονομίας] of accommodation to our circumstances. The word is very freq. used by the fathers in ref. to the Incarnation: see Suicer s. Ὁ., and Sophocles’ Lexzcon.

19. He was not always, what He became for our sakes; and He ever retained the nature which was originally His. The words which indicate His self-emptying are always balanced by others which indicate His divine glory.

Ver. Serm. ii de Nat. saluo quod erat, meditatur esse quod non erat. St Austin plays upon the same formula in many of his Christmas sermons. See also Leo Serm. xxi de Nat. Dez § 2.

ἀναιτίως] It appears like a contradiction of what Gr. has said in §§ 3, 15. But the sentences which follow shew that Gr. is thinking here of αἰτία in the sense of a Jinal cause.

Io. yéyove]as in the N.T.=éyé- VETO. 12. διὰ µέσου vods] Cp. Or. ii 23

θεὸς σαρκὶ διὰ µέσης ψυχῆς ἀνεκράθη, καὶ συνεδέθη τὰ διεστῶτα TH πρὸς ἄμφω τοῦ µεσιτεύοντος οἰκειότητι. In Or. xxxvili, after shewing in § 10 how creatures endowed with mind have an affinity with God which other creatures have not, Gr. says in § 13 that the Eternal Word was incarnate διὰ péons ψυχῆς νοερᾶς μεσιτευούσης θεότητι καὶ σαρκὸς πα- χύτητι. We cannot imagine an ‘incarnation’ of the Word in an irrational thing.

µέσου νοὸς ὁμιλήσας GapKl, καὶ γενόμενος ἄνθρωπος, ὁ “κάτω θεός' ἐπειδὴ συνανεκράθη θεῷ, καὶ γέγονεν eis, τοῦ κρείττονος ἐκνικήσαντος, ἵνα γένωµαι τοσοῦτον θεός, ὅσον ἐκεῖνος ἄνθρωπος. ἐγεννήθη µέν, ἀλλὰ καὶ ἐγεγέννητο' ἐκ γυναικὸς μέν, ἀλλὰ καὶ παρθένου. τοῦτο ἀνθρώπινον, ἐκεῖνο θεῖον. ἁπάτωρ ἐντεῦθεν, ἀλλὰ καὶ ἀμήτωρ ἐκεῖθεν. ὅλον τοῦτο θεότητος. ἐκυοφορήθη μέν, ἀλλ ἐγνώσθη προφήτη καὶ αὐτῶ κυοφορουµένῳ, καὶ προσκιρτώντι τοῦ λόφου, Ov ὃν ἐγένετο. ἐσπαργανώθη μέν, ἀλλ ἀποσπαρ- γανοῦται τὰ τῆς ταφῆς ἀνιστάμενος. ἐν φάτνη μὲν ἀνεκλίθη, ἀλλ ὑπ ἀγγέλων ἐδοξάσθη, καὶ ὑπ ἀστέρος ἐμηνύθη, καὶ ὑπὸ μάγων προσεκυνήθη. πῶς σὺ προσπταίεις TO

I. γενόμενος ἄ., ὁ κάτω θεός] ‘was made man, the earthly God. Gr. is fond of dwelling upon the intrinsic divinity of man. Cp. Ο7. XXXVili 7 Wa...ws οἰκείοις ἤδη προσ- οµιλῃ...θεὸς θεοῖς ἑνούμενός τε καὶ γνωριζόμενος. Here, the description of man as 6 κάτω θεός is prepared for by the words διὰ µέσου vods.

2. συνανεκράθη Oem] Cp. iv 2 ἐχρίσθη θεότητι; iv 3 θεῷ πλακῆναι καὶ γενέσθαι θεὸν ἐκ τῆς µίξεω. The language, if pressed, would imply that Christ was a human person, taken into union with a divine one. This would, of course, be erroneous, and Gr.’s own words immediately before shew that he perfectly understood the Person of our Lord to be divine first, and then by condescension human. Prob. the nom. to συνανεκράθη is strictly supplied from ἄνθρωπος, ὁ κ. θεός, not from 6 νῦν σοι καταφρονούµενο.. The humanity of Christ undoubtedly συνανεκρ. θεῷ. But the humanity of Christ, impersonal except by virtue of His assumption of it, is not exactly deϱ εγινετοε ||

scribed by the term ἄνθρωπος. The rise of Nestorianism, which was after Gr.’s time, would have suggested more careful phraseology; and it may be added that a fear of the still later Eutychianism might have made Gr. modify the words συνανεκράθη and τοῦ κρείττονος ἐκ- νικήσαντος.

3. ἵνα γένωμαι] Itis perh. somewhat νεανικὀν to speak of our becoming Gods ‘to the same extent’ as Christ is man; but doubtless Gr. would explain that he spoke of men in proportion to their capacity; or perh., in view of what follows, τοσοῦτον means ‘as ἐγζγ. He uses the same phrase in Or. xl 45.

4. ἐγεγέννητο] ‘He had been begotten before,’ i.e. eternally.

7. ὅλον τοῦτο] both the ἁπάτωρ ἐντ. and the ἁμήτωρ ἐκ.

10. ἐγνώσθη προφ.] Luke i 41.

Q. ἀποσπαργανοῦται τὰ THs τ.] Luke xxiv 12, John xx 6 f.

ae bm’ ayy. ἐδοξάσθη] Luke ii 9 f.

ὦ 5 Αἴηυπτον, ἀλλὰ φυγαδεύει τὰ Αἰγυπτίων. οὐκ εἶχεν 5 \ \ / a al εἶδος οὐδὲ κάλλος παρὰ Ἰουδαίοις, ἀλλὰ τῷ AaBid ὡραῖος iy id X ‘ Cc. os a 3 / b) Sr DEAN n ἦν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἀλλ ἐπὶ τοῦ 4 3 / \ € / / / \ ὄρους ἀστράπτει, Kal ἡλίου φωτοειδέστερος γίνεται, TO /. n μέλλον μµυσταγωφγῶν. Yi 20. ᾿Ββαπτίσθη μὲν ὡς ἄνθρωπος, ἀλλ ἁμαρτίας sf. ς / > / ] \ / > f 9. ο ἔλυσεν ὡς θεός' ov καθαρσίων αὐτὸς δεόµενος, ἀλλ, ἵνα e / Ἂ, θὰ > / ε 7 5) να ών ἁγιάση τὰ ὕδατα. ἐπειράσθη ὡς ἄνθρωπος, arr ἐνίκησεν ς / 3 \ [ο / id / / ὡς θεύς' ἀλλὰ θαρρεῖν διακελεύεται, ὡς κόσμον νενικηκώς. / ἐπείνησεν, ANN ἔθρεψε χιλιάδας, ἀλλ ἄρτος ἐστὶ ζωτικὸς / / A καὶ οὐράνιος. ἐδίψησεν, adr ἐβόησεν' “Edy τις διψᾶ,. 3 / / \ / > \ \ 4 © / ἐρχέσθω πρός µε, καὶ TIVETW* ἀλλὰ καὶ πηγάζειν ὑπέσχετο / \ an ἐκοπίασεν, ἀλλὰ τῶν κοπιώντων καὶ 2 if \ ϱ/ ἐβαρήθη μὲν ὕπνῳ,

µενος ce || 14 εβαρηθη] εβαρυνθη cef

I. Φυγαδεύει τὰ Aly.] The ref. is to the legend that the idols of Egypt were broken at His entrance into the land; which legend connected itself with such passages as ο ακτος σος xiva 26.

3. ἐπὶ τοῦ ὄρους] Matt. xvii 2, Luke ix 29.

4. τὸ µέλλον μυστ.] ‘ revealing the secret of the future.’ Prob. to the three Apostles, —the future being His own future.

6. ἁμαρτίας ἔλυσεν] Matt. ix 2 etc. It is, of course, not ws θεός that our Lord there claims to forgive sins.

7. ἵνα ἁγιάσῃ τὰ ὕ.] Cp. the first prayer in the Baptismal Office.

7 om ov Καθαρσιων αυτος δεο-

0. κόσμον νενικ.] John xvi 32.

1ο. ἄρτος ἐστί] John vi 51.

11. ἐάν τις διψᾷ] John vii 27.

12. πηγάζειν] ‘give forth water like a fountain,’ John vii 38.

14. ἀνάπαυσις] Matt. xi 28.

15. ἐπὶ π. κουφίζεται] Matt. xiv 25 f.

2b. ἐπιτ. mvevuacw] Matt. viii

16. βαπτιζόμενον]α classical sense

of the word.

7b. Zamapelrns] John viii 48.

30; ‘the Good Samaritan.’

19. ὑπὸ dam. ἐπιγινώσκεται] Mark

i / a µόνων ἐπιγινώσκεται, καὶ ἀπελαύνει Saipovas, καὶ λεγεῶνα / \ ς A / πνευμάτων βυθίζει, καὶ ὡς ἀστραπὴν Opa πίπτοντα τὸν apxnyov τῶν δαιμόνων. λιθάζεται, ἀλλ οὐχ ἁλίσκεται. vA 5) 3 Uh / b) \ / / προσεύχεται, GAN ἐπακούει. δακρύει, ἀλλὰ παύει δάκρυον. 3 lal ο) 2 2/ N 5 Σ ’ 3 / ἐρωτᾷ tov Δάζαρος, ἄνθρωπος yap ἡἦν' ἀλλ ἐγείρει Ni 95 n Adfapov, θεὸς yap nv. πωλεῖται, καὶ λίαν εὐώνως, / Ν 3 / > >) 2 fi / \ τριάκοντα yap ἀργυρίων, arr ἐξαγοράζει Kocpov, καὶ aA ω \ µεγάλης τιμῆς, τοῦ ἰδίου γὰρ αἵματος. ὡς TpoBaTov ἐπὶ \ 3/ Σ Ν / Ν ’ / a \ \ σφαγὴν ἄγεται, ἀλλὰ ποιµαίνει τὸν Ἰσραήλ, viv δὲ καὶ a \ .] / ε > \ / ) \ / πᾶσαν τὴν οὐκουμένην. ὡς ἀἁμνὸς ἄφωνος, ἀλλὰ λόγος U A an A / ἐστί, φωνῆ Δβοῶντος ἐν τῇ ἐρήμω καταγγελλόµενος. µεµαλάκισται, τετραυµάτισται, ἀλλὰ θεραπεύει πᾶσαν / a / \ / νόσον, καὶ πᾶσαν padakiav. ἐπὶ τὸ ξύλον ἀνάγεται, / ζλλὰ A ξύλ an ἕ n > θί προσπήφγνυται, ἀλλὰ τῷ ξύλῳ τῆς ζωῆς ἀποκαθίστησιν, ἀλλὰ σώζει καὶ ληστὴν συσταυρούµενον, ἀλλὰ σκοτίζει ο) \ ig / xy / ἂν vA πᾶν TO ὁρώμενον. ὄξος ποτίζεται, χολὴν βρωματίζεται" / € an A / τίς; ὁ τὸ ὕδωρ εἰς οἶνον µεταβαλών, ὁ τῆς πικρᾶς γεύσεως / ς \ Le: 3 / / καταλυτής, ὁ γλυκασμὸς καὶ ὅλος ἐπιθυμία. παραδίδωσι \ an τὴν ψυχήν, ἀλλ ἐξουσίαν ἔχει πάλιν λαβεῖν αὐτήν, ἀλλὰ 1 λεγεωνας df || 5 που] --τεθειται bdfg || 7 κοσμον] τον κ. eg || 12 µεμα- λακισται] — και bdefg

I. λεγεῶνα] Mark νο etc. 8. πρόβατον] Is. lili 7.

8. λιθάζεται, ἀλλ οὐχ a.) John (σαχ 1).

Vill 59. ioe vow δε Ps aka. Kev.

4. ἐπακούε] Matt. viii 3 etc. χι ο.

2b. παύει δάκρυο] Luke vii 13. 10. ἁμνὸς ἄφ.] Is. lili 7.

5. ἐρωτᾷ mod] John xi 34. Cp. 2b. λόγος κτλ.] Johnit, 23. the discussion in Ath. O7. iii c. Ar. 12. µεμµαλάκισται] Is. liii 5. $37, 38. See also ade Decr. Nic. §14. 2b. θεραπεύει] Matt. ix 35. Ath. decides in favour of supposing 14. τῷ ξύλῳ τῆς §.] Rev. xxii 2, that our Lord knew the answer be- Gen. ii 9. fore asking the question; but he 15. ληστήν] Luke xxiii 43. admits the possibility of the view zb. σκοτίξζει] Matt. xxvii 45. adopted by Gr. “Av δὲ Φιλονεικῶσιν 17. τὸ ὕδωρ] John ii g. ἔτι διὰ τὸ ἐπερωτᾶν, ἀκουέτωσαν ὅτι 2b. τῆς πικρᾶς γ. κατ. Ex. xv ἐν μὲν τῇ θεότητι οὐκ ἔστιν ἄγνοια, 25. τῆς δὲ σαρκὸς ἴδιόν ἐστι τὸ ἀγνοεῖν. 19. Ὑγλυκασμός] Cant. v 16.

7. ἐξαγοράζει] 1 Cor. vi 20, vii 10. ἐξουσίαν ἔχ.] John κ 18.

aoc ep. i Pet. 1-10:

καταπέτασµα ῥήγνυται, τὰ γὰρ ἄνω παραδείκνυται, ἀλλὰ πέτραι σχίζονται, ἀλλὰ νεκροὶ προεγείρονται. ἀποθνήσκει, θά- εἰς dou κάτεισιν, ἀλλ ἀνάγει 5 ψυχάς, ἀλλ, εἰς οὐρανοὺς ἄνεισιν, ἀλλ HEE κρῖναι ζῶντας

ταῦτα ἐμποιεῖ σοι τῆς πλάνης τὴν ἀφορμήν, ἐκεῖνά σου λύει τὴν πλάνην. 21. Tadta τοῖς αἰνιγματισταῖς Tap ἡμῶν, οὐχ ἑκόντων Το μέν’ οὐ γὰρ HOU τοῖς πιστοῖς ἀδολεσχία καὶ λόγων ἀντίθεσις, ἀρκεῖ yap καὶ eis ἀντικείμενος' πλὴν ἀναγκαίως διὰ τοὺς ἐμπίπτοντας, ἐπεὶ καὶ διὰ τὰς νόσους τὰ φάρμακα, iv εἰδῶσι μὴ πάντα ὄντες σοφοὶ μηδὲ ἀήττητοι τὰ περιττὰ Kal κενοῦντα τὸ εὐαγγέλιον. ὅταν yap τὸ τοῦ λόγου τς δυνατὸν προβαλλώµεθα, τὸ πιστεύειν ἀφέντες, καὶ τὸ τοῦ πνεύματος ἀξιόπιστον ταῖς ζητήσεσι λύσωμεν, εἶτα ἡττηθῇ τοῦ μεγέθους τῶν πραγμάτων ὁ λόγος,--ἠττηθήσεται δὲ πάντως, ἀπὸ ἀσθενοῦς ὀργάνου τῆς ἡμετέρας διανοίας 2 προεγειρονται] εγειρονται ‘Reg. Cypr.’ |

it zs important to shew that the arguments are not all on the side of

I. Karam. ῥήγνυται] Matt. xxvii 543 cp, Heb. ix'8, x το f.

2. προεγείρονται] Matt. xxvii 52. The reading ἐγ. is manifestly a correction, to bring Gr. into conformity with St M.

3. ζωοποιε] John v 21.

2b. καταλύει] Heb. 14; cp. 2 Tim. i το.

4. ἀνάγει ψυχάς] A ref. to. the traditional belief of the ‘‘ harrowing of hell.”” Cp. Ign. Magz. 9 παρὼν ἦγειρεν αὐτοὺς (τοὺς προφήτας) ἐκ νεκρῶν, where see Lightfoot’s note. The doctrine was naturally a favourite one among the speculative sects; see Anaph. Pilati B 8 (Tisch. Pp: 447).

21. Jt has been a disagreeable task to examine these objections ; believers are not fond of arguing ; but

heresy. To rely upon logic, however, is the abandonment of faith, the evacuation of the Gospel, and. its betrayal. God bring the opponents to a better mind, and grant us a saving hold upon the Trinity.

22. τοὺς ἐμπίπτοντας] ‘our assazlants.’

13. ἀήττητοι τ. π. κτλ.] ΄τ- vincible in those fine arguments, which make void the Gospel.’

15. προβαλλώμεθα] ‘advance’ as a sword or shield.

2b. τὸ τοῦ πνεύματος ἀξ.] ‘defeat the credentials of the Spirit by our contentions,’

¢ ie / Ν a a ὁρμώμενος,--- τί γίνεται; TO ἀσθενὲς τοῦ λόγου τοῦ μυστηρίου / fa) fa) fa) φαίνεται" καὶ οὕτω κένωσις τοῦ σταυροῦ τὸ τοῦ λόγου \ } My ς \ / a ς N / κομψὸν ἀναδείκνυται, ὡς καὶ Παύλῳ δοκεῖι. ἡ γὰρ πίστις τοῦ Kal ἡμᾶς λόγου πλήρωσις. ὁ δὲ ἀναγγέλλων συνδέ- / ς la) A σµους, καὶ λύων κρατούµενα, ὁ καὶ ἡμῖν ἐπὶ νοῦν ἀγαγὼν n Ss / / Ve \ \ διαλῦσαι στραγηαλιὰς βιαίων δογμάτων, µάλιστα μὲν Kal \ τούτους μεταβαλὼν ποιήσειε πιστοὺς ἀντὶ τεχνολόηων, καὶ Χριστιανοὺς av ὧν νῦν ὀνομάζονται. τοῦτο δὴ καὶ aA / ς \ ο) / al παρακαλοῦμεν' δεὀµεθα ὑπὲρ Χριστοῦ" καταλλάγητε TO θ A \ \ fa) \ / : αλλ, δέ λλ, if εῶ, καὶ τὸ πνεῦμα μὴ σβέννυτε' μᾶλλον δέ, καταλλαγείη Ἀ να \ \ la) > \ la) 9 / > Χριστὸς ὑμῖν, καὶ τὸ πνεῦμα ὀψὲ γοῦν ἀναλάμψειεν. εἰ / ο) a δὲ λίαν ἔχοιτε Φφιλονείκως, ἀλλ ἡμεῖς ye σώζοιµεν ἡμῖν A \ a / J αὐτοῖς τὴν τριάδα, Kal ὑπὸ τῆς τριάδος σωζοίµεθα, µένοντες n / £ / Ve εἰλικρινεῖς Kal ἀπρόσκοποι, μέχρις ἀναδείξεως τελεωτέρας A / A A lal, rn ae τῶν ποθουµένων, ἐν αὐτῷ Χριστώ THO κυρίῳ ἡμῶν, ᾧ 1) / ῴ \ IA ’ / δόξα εἰς τοὺς αἰῶνας' ᾽Αμήν. 6 στραγγαλιας]--των a || δογµατων] συναλλαγματων b || 7 ποιησειε]

Taro: Gd. πολ. τὸ μ. φ.] “the 6. στραγγαλιάς] ‘ tightly twisted

weakness of the argument ts held to be the weakness of our creed.’ 2. Κένωσις τοῦ στ.] 1 Cor. i 17. word’ even when the λόγος is feeble.

knots’; a quotation from Is. lviii 6, with δογμάτων substituted for συναλλαγμάτων. δ. ὀνομάζονται] sc. Βὐνομιανοί. Io. τὸ πνεῦμα μὴ σβ.] 1 Thess. 14. εἰλικρ. κ. ἀπρόσκ.] Phil. i to.

ΘΕΟΛΟΓΙΚΟΣ ΤΕΤΑΡΤΟΣ.

ΠΕΡΙ ΥΙΟΥ.

δὲ \ A ο] i A 3 - \ Σ θέ ἑ παρὰ τῶν θείων γραφῶν ἐνστάσεις τε καὶ ἀντιθέσεις, ω ζ a e a A ais οἱ τοῦ γράμματος ἱερόσυλοι καὶ τὸν νοῦν τῶν Yeypap- /{ MA \ \ / \ \ µένων Κλέπτοντες τοὺς πολλοὺς σφετερίζονται, καὶ τὴν fQ\ a 9 Zt ὁδὸν τῆς ἀληθείας ταράσσουσι, συλλήβδην μὲν ἤδη λελύ- καμεν, καὶ οὐκ ἀμυδρῶς, ὡς ἐμαυτὸν πείθω, τοῖς εὐγνωμονε- i. στέροις' τὰς μὲν ὑψηλοτέρας καὶ θεοπρεπεστέρας φωνὰς προσνείµαντες τῇ θεότητι, τὰς δὲ ταπεινοτέρας καὶ ἀνθρω- / ial / oe va) b] \ \ a lel \ πικωτέρας TO νέω δι ἡμᾶς ᾿Αδὰμ καὶ θεῷ παθητῷ κατὰ 1. 1 επειδη] επει δε be || σοι] σου Ὁ || 2 τη] εν τη bce ‘Reg. a’ | 3 παρα] απο Ὦ || 6 om µεν Ὦ

1. We have gone rapidly through The ‘etter’ is like a temple, which

the Eunomian objections, espectally those taken from Scripture, and have laid down a general canon for the enterpretation of the texts. We will now take the texts seriatim.

I. στροφάς] Cp. 11116. Πλοκὰς is likewise a wrestling metaphor.

2. διεσείσαμεν] Διασείειν is to ‘shake to pieces,’ used of a searching examination. Plut. de Gen. Socr. 580 D διερωτῶν καὶ διασείων τὸν Hidvgpova. There seems to be no connexion with the preceding metaphors.

4. Tov yp. ἱερόσυλοι] explained by the next clause, τὸν νοῦν...κλέπτ.

the sacrilegious heretic robs of its ‘meaning.’ 5. σφετερίζονται] ‘take possession of.’ τα τῴ νέῳ...'Αδάμ] The phrase is not free from danger. An ἱερό- συλος τοῦ γράμματος might make out that the νέος ’A. was, in Gr.’s view, a different person from the Divine Person implied in τῇ θεότητι. Cp. ili 18, Το. It must be remembered that the Nestorian heresy had not yet been formulated.

2b. θεῷ παθητῴ] a daring oxymoron. Gr. would of course deny that the Godhead of Christ was subjected

THEOLOGICAL ORATION LV ΤΟΟ

an e ie a \ ο ο > 9 id τῆς ἁμαρτίας' τοῖς δὲ καθ ἕκαστον οὐκ ἐπεξεληλύθαμεν, 2 ye nA / \ \ VA aA ἐπειγομένου τοῦ λόγου" σὺ δὲ καὶ τούτων ἐπιζητεῖς ἐν ο) \ / Αα \ ie / / Bpaxet τὰς λύσεις, τοῦ μὴ παρασύρεσθαι λόγοις πιθανό- n / 3 \ TNTOS, ἡμεῖς καὶ ταύτας κεφαλαιώσομεν εἰς ἀριθμοὺς / Ν / διελόντες διὰ τὸ εὐμνημόνευτον. oY] \ ἁΔ \ ) an > a \ / / 2. ᾿"Βστι γὰρ ἓν μὲν αὐτοῖς ἐκεῖνο καὶ λίαν πρόχειρον ¢ [ο] [ο] >} / [ο TO’ Κύριος ἔκτισέ µε ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. x rh al n / πρὸς ὃ πῶς ἀπαντησόμεθα; OV Σολομῶντος κατηγορήσοµεν; \ / οὐ τὰ πρὶν ἀθετήσομεν διὰ τὴν τελευταίαν παράπτωσι; n na ων \ / n 8 οὐχὶ τῆς σοφίας αὐτῆς ἐροῦμεν εἶναι τὸν λόγον, τῆς οἷον fa) / / Pp oA Ν ἐπιστήμης καὶ τοῦ τεχνίτου λόγου, καθ ὃν τὰ πάντα \ \ a 5 συνέστη; πολλὼὸ yap ἡ γραφὴ προσωποποιεῖν οἶδε καὶ n / ς 5 \ τῶν ἀψύχων, ὡς TO’ “H θάλασσα εἶπε τάδε καὶ τάδε" Kai, e BA 5 > 5/ 2 >’ / / ς > \ H ἄβυσσος εἶπεν, ovK ἔστιν ἐν ἐμοῖ' Kai, Οἱ οὐρανοὶ

3 βραχει] βραχεσι cdg ‘duo Reg.’ || 4 ηµεις]--δε ‘in nonnull.’ || ταυτας]

ταυτα aceg

to suffering, though the Divine ersom was so subjected, in virtue of the nature which He assumed.

I. π. κατὰ τῆς ἁμ.] a compact expression; ‘suffering against sin,’ i.e. Overcoming sin by means of suffering.

2. Vo.1.—The Lord created Me ...with a view to His works. We will not shirk the difficulty by making the words a mere personification. 16 ts our Lord who speaks. But the cause which He alleges to have been in view at Hes creation shews that Fe is speaking of the creation of Hts manhood, which was created with a view to the works of verity and judgment in our salvation. When afterwards He speaks of His Godhead, He uses very different language; He begetteth Me—‘¢here ts no cause there.

6. καὶ λίαν πρὀχ.] ‘exceedingly handy. The μὲν is answered by πρὸς ὃ πῶς ἀπ.

K. ἔκτισέ µε] Prov. vili 22. The Heb. word is zanah, not bara

which is the word used in Gen. i r.

2. 6 ἓν] ἐν cdeg || 11 τεχνιτου] τεχνικου eg

It signifies comparare; and prob. κτᾶσθαι (which is the rendering of Aquila, Symmachus, and Theodotion) is nearer to it than the LXX. κτίζει. Cp. Bas. adv. Eun. ii 20. Into that question, however, Gr. does not enter.

10. THs σοφίας αὐτῆς] ‘of Wisdon itself,’ as distinct from that Blessed Person in whom all wisdom is gathered upand displayed. Delitzsch, commenting on the passage in Prov., says, ‘‘Wisdom is not God, but God’s; she has personal existence in the Logos of the N.T., but is not herself the Logos.” Gr. further explains this Wisdom, to be ‘the science, so to speak, and the artistic principle on which the universe is composed.’ Gy. intends to distinguish carefully the τεχν. λόγος from the person of ‘the Word.’

13. 7 θάλασσα...ἠ ἄβυσσος] Job XXVili 14; cp. Is. xxili 4.

14. οἱ οὐρανοί] Ps. xviii 2 (xix τ).

11Ο GREGORY OF NAZIANZUS

ὄντων ἀναίτιον; θεότης. ovdels γὰρ αἰτίαν εἰπεῖν ἔχει a XN a) xX a

/ at A τίς δὲ τῆς if ς a / \ v4 > \ / > a \ πάντως ἡμᾶς. τί γὰρ ἕτερον; ἐπειδὴ τοίνυν ἐνταῦθα καὶ ο Ν \ A an (2 ee ο ς τὸ Ἔτισε καὶ τὸ Τεννῶ µε σαφῶς εὑρίσκομεν, ἁπλοῦς ὁ / a \ \ n / if A λόηος. ὃ μὲν ἂν μετὰ τῆς αἰτίας εὑρίσκωμεν, προσθῶμεν A / A \ aA | A τῇ ἀνθρωπότητι' ὃ δὲ ἁπλοῦν καὶ ἀναίτιον, TH θεότητι ελ 9 NS ο λογισώμεθα. ap οὖν ov τὸ μὲν Ὢκτισεν εἴρηται μετὰ τῆς ων 2 ./ / / \ an > a 5) BA αἰτίας; Ἔκτισε yap μέ, φησιν, ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα

αὐτοῦ.

I. ῥομφαία] Zech. xill 73 cp. Jer. xlvii 6 (µάχαιρα). 2. Opn κ. βουνοί] Ps. cxiii (cxiv)

3. εἰ Kat τισι τῶν πρὸ ἡμ.] He prob. refers to Basil, who, inthe {7ο072. in Princ. Proverb. § 3, where he has no controversial animus, expounds very strikingly the ‘personification’ of that wisdom which speaks to us out of nature. Very likely other Catholic authors adopted the same view. Bas. himself, however, when in controversy with the Eunomians, gives the same account as Gr. does here (adv. Eun. iv p. 293 Ληπτέον οὖν...ἐπὶ τοῦ τὴν μορφὴν δούλου λαβόντος). That account, it may be added, is derived from Athanasius, who says (de Decr. Nic. Syn. Ῥ. 220 B), Td δὲ πρόσωπον τοῦ μὲν σωτῆρὀς ἐστι, τότε δὲ λέγεται ὅτε λοιπὸν λαβὼν τὸ σῶμα λέγει κτλ. ΟΡ. the fuller passage in Ath. Ο7. lic. Ar. § 44 f.; also Eus. adv. Marcell. ii3. Among other expositors whom Gr. knew, Origen (de Princ. i 2)

identifies Wisdom with the eternal Son, and, though he does not admit any imaginable period before the generation of Wisdom, thinks that Wisdom speaks of herself as having been created, inasmuch as she contains in herself from the outset the beginnings and outlines of the creation that wasto be. Denys of Rome on the other hand (in Ath. de Deer. Nic. Syn. p. 232) dwells upon the various significations of the word κτίζειν in the Bible, and understands it here to mean ‘appointing,’ ‘setting over the works which were made through Him.’ For another explanation, with which, however, Gr. was hardly likely to be acquainted, see Hil. de Trin. xii 35 foll.

7. ἢ τοῦτο] ‘otherwise this,’ which is the ‘cause’ of God, ‘would be prior to God.’

1Ο. τὸ γεννά µε] Prov. viii 25.

II, μετὰ τῆς αἰτίας] ‘coupled with a mention of its cause.’

15. ἀλήθειά κ. kplows] Ps. cx (cxi)

THEOLOGICAL ORATION IV

δὲ κατὰ

n \ yA i) 2 al aA λεύοντα πολλοῖς, καὶ TO µέγα εἶναι αὐτῷ κληθῆναι

παῖδα θεοῦ.

8. 10 κατεχομενους] -os f

7. These, which are the works of our salvation (τοῦ σωθῆναι π. ἡμᾶς), are identified as ‘the works’ with a view to which Wisdom was ‘created.’

1. ἐχρίσθη Oedrnrt] Gr. falls again into the danger of Nestorian language, and speaks as if there were a created person (identified with the created ‘Wisdom’) who was ‘anointed with Godhead.’ The mention of unction is so abrupt that I cannot help suspecting that in some version accessible to Gr. the word zzssachti in Prov. viii 23 (‘I was set up’) was translated ‘/ was anointed.’ So the Heb. word is understood by Fiirst, Bertheau, and others; but I know no other indication of such a rendering in any ancient version.

4. τὴν κάτω γ.] ‘His birth upon earth.’

5. πλέον ἄληπτον] used instead of ἀληπτοτέραν bec. it implies more decidedly that ἡ κάτω γ. was itself ἄληπτος.

8. Under the same head come the texts which speak of Him as a Servant, and make it a great thing for Him to be called achild of God. His Incarnation did indeed put Him ina state of servitude; and it was indeed a great thing for H7s manhood to be

so united to God.

. µέγα..ιπαῖδα θ.] Is. xlix 6. From what follows, it seems that Gr. (and his opponents) understood matda=Tékvov or υἱόν.

8. ἐδούλ. σαρκί] Gr. seems to be undecided whether to take πολ- λοῖς as neut., including σάρξ, γένε- σι, πάθη, OY aS mMasc., viz. πᾶσιν ois κτλ. The ‘Attic attraction’ in ος misled De Billy into supposing that πᾶσιν likewise was neut. (ovz72bus wllis per quae). It is difficult to determine whether the same mistake caused the copyists to write κατε- χοµένους, or whether Gr. himself neglected to complete the attraction by saying (as he should have done) κατεχοµένοι. That De Billy’s translation is wrong is shewn by the absence of the article before κατε- χοµένους; if Gr. had meant ‘and all those things whereby He hath saved those who were enslaved,’ he must have said τοὺς κατεχ. In view of the preponderating authority for κατεχοµένους, it seems best to retain it in the text, understanding ii to be a construction ad sensum, agreeing with the οὓς which lies hidden in the attracted ofs,

/ δὲ ne Σ θ / / XN θ A λ, ο \ τί δὲ μεῖζον ἀνθρώπου ταπεινότητι ἢ Oem πλακῆναι, καὶ Z ο a / n a γενέσθαι θεὸν ἐκ τῆς µίξεως, καὶ τοσοῦτον ἐπισκεφθῆναι > A > e/ c/ \ \ / vA e\ ἀνατολῷ ἐξ ὕψους, ὥστε Kal τὸ γεννώμενον ἅγιον υἱὸν ὑψίστου κληθῆ ὶ θη τῷ TOO ὸ ὑπὲ

ηθῆναι, καὶ χαρισθῆναι αὐτῷ τὸ ὄνομα τὸ ὑπὲρ./ an \ / BA > \ A / \ \ πᾶν ὄνομα; τοῦτο δὲ τί ποτε ἄλλο ἐστὶν ἢ θεός; καὶ τὸ n y / a / ; a at 3) oN \ / πᾶν γὀνυ κάµψαι TO κενωθέντι δι ἡμᾶς, καὶ τὴν θείαν A n \ n εἰκόνα δουλικῇ μορφῇ συγκεράσαντι, καὶ γνῶναι πάντα 5 b>] / 4 Ν / > Ἀ A \ nS SN οἶκον Ἱσραήλ, ὅτι καὶ κύριον αὐτὸν Kat Χριστὸν o θεὸς > ΄. / \ an b] We Α an / ἐποίησεν; γέγονε γὰρ ταῦτα ἐνεργείαᾳ μὲν τοῦ γεννήµατος, > i AN a) / εὐδοκίᾳ δὲ τοῦ γεννήτορος. / \ / ο / ρ) a \ 5) , 4. Δεύτερον δὲ τί τῶν µεγίστων αὐτοῖς Kal ἀμάχων;: nan \ > \ / BA nan \ ο >) b} nan δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι τοῦδε, καὶ ὑπ οὐρανοῦ a \ A a δεχθῆναι ἄχρι χρόνων ἀποκαταστάσεως, καὶ τὴν ἐκ δεξιῶν

4 To ονομα] om το cef || 8 οτικαι] om καιί 4. 16 απωσθηναι] αποσθηναι ac: αποστηναι 6 || om την ag

ϱ. ἐνεργ. τοῦ γεννήματος] ‘by the

I. μεῖζον] in ref. to μέγα above. active operation of that which was

tb. θεῷ πλακῆναι] again has a

Nestorian sound.

7b. ἐπισκ. ἀνατολῃ] Luke i 78. Gr. prob. forgot the context of the words, and thought that they were used in the address of Gabriel to the B.V.M. or some such place. His meaning here is plainly that the human nature assumed by the Son of God was thus ‘ visited.’

3. τὸ γεννώµενον ἅγ.] Luke i 35.

6. wav Ὑγόνυ...τῷ κενωθέντι] Phil. il Το, 7- f

36. The point, of course, lies in the ἐποίησεν.

Begotten, as distinct from the κτίσμα. Tatra refers to the whole series from τί δὲ μεῖζον onwards.

4. Λο. 2.—He must reign until. The word until does not always negative the extension of the alleged action beyond the time mentioned. And besides, Christ's reign ts twofold. It ts absolute, even over the refractory ; and itt is progressive, over those who are made willing to submit. In the first sense tt never ends, in the second it ends with the completion of the submission.

25. Tovde, ‘such and such a time.

/ A / a 5 / a ἀκούεις τῆς βασιλείας αὐτοῦ μὴ εἶναι πέρας. ἀλλὰ τοῦτο πάσχεις παρὰ τὸ μὴ αγινώσκειν, ὅτι τὸ ἕως οὐ πάντως 2 A a /' b) \ Ni / A \ ἀντιδιαιρεῖται τῷ µέλλοντι, ἀλλὰ τὸ µέχρι τοῦδε μὲν

i \ na / 3 an τίθησι, τὸ ὑπὲρ τοῦτο δὲ OVK ἀναίνεται. ἢ πῶς νοήσεις, oS. N 2/. / / / uP Ke an [τά a ἵνα μὴ τᾶλλα λέγω, τὀ' "Ἠσομαι μεθ ὑμῶν ἕως τῆς F rn rn 5 \ a / συντελείας τοῦ αἰῶνος; ap ὡς μετὰ τοῦτο οὐκ ἐσομένου; s) , ς / 5) / if 5) \ \ \ \ \ καὶ Tis ὁ λόγος; οὐ µόνον δέ, ἀλλὰ καὶ παρὰ τὸ μὴ ο) A / \ th > διαιρεῖν τὰ σηµαινόµενα. βασιλεύειν γὰρ λέγεται καθ a he id / \ / \ / / ἓν µέν, ὡς παντοκράτωρ, καὶ θελόντων, καὶ un, βασιλεύς" A \ \ \ Kal ἕτερον δέ, ὡς ἐνεργῶν τὴν ὑποταγήν, καὶ ὑπὸ τὴν ς fa) / \ A ς / / \ ἑαυτοῦ βασιλείαν τιθεὶς ἡμᾶς, ἑκόντας δεχοµένους τὸ βασι- a 5 / / / 5 τῆς μὲν οὖν ἐκείνως νοουµένης βασιλείας οὐκ a / \ Yd YS a Ci ALN ς N τῆς δευτέρας δὲ τί; τὸ λαβεῖν ἡμᾶς ὑπὸ an \ \ nr τί γὰρ δεῖ THY ὑποταγὴν ἐνεργεῖν

/ λεύεσθαι. ]ά ἔσται πέρας. χεῖρα καὶ σωζοµένους. ¢ / \ a ὑποτεταγμένων; me ἣν ἀνίσταται κρίνων τὴν γῆν, καὶ an x / \ Ne / > ἃ σσ διαιρῶν τὸ σωζόµενον καὶ τὸ ἀπολλύμενον' μεθ’ ἣν ἵσταται Ν > / lal A / / bs / Geos ἐν µέσῳ θεῶν, τῶν σωζοµένων, διακρίνων Kal διαστέλ- / A a λων, τίνος ἕκαστος τιμῆς καὶ μονῆς ἄξιος.

3 αντιδιαιρει de || µεν τουδε ef ‘tres Reg.’ || 4 υπερ] wera cdeg ‘plures Reg. et Colb.’ || 6 ουκ]--ετι bdf || 7 om παρα f || 13 δε τι] om δε d: om τι Squat. Colb.’ || 14 χειρα και] om και 6 || 17 om των σωζοµενων Cc

I. THs Bac. αὐτοῦ] Luke i 33. ϱ. Kal θελ. καὶ μή] 5ο. θελόντων. 70. τοῦτο πάσχει παρὰ κτλ.] 1Ο. ἐνεργῶν τὴν ὑποταγήν] ‘ pro- You find yourself in that plight be- ducing submission’ i.e. working cause you do not observe that the upon us by grace until we submit to

word ‘until’ does not necessarily Him. draw a contrast between the time 12. ékelvws ν.] ‘in the former before and after the point specified; sense.’ lit. ‘2s sot necessarily distinguished 13. τὸ λ. ἡμ. ὑπὸ χ. κ. σωξ]

rom (or opposed to) the future.’

5. ἔσομαι µ. ὑ.] Matt. xxvili 20.

7. καὶ τίς 6 λ.] ‘and what is the reason’ for His ceasing to be with us?

2b, οὐ µόνον dé] resumes the sentence from παρὰ τὸ μὴ γωώσκευ: ‘and not only so.’

10. τὸ μὴ 5. τὰ onu.] ‘through not distinguishing between different senses of the words.’

Christ’s kingdom in the second sense will end in our being saved and passing under His complete dominion. There will then be no further submission to produce in us.

κρίνων] Ps. Ixxxi (Ixxxil) 1.

5. The text speaks of the subjection of the Son. Lt speaks of Him in us, or of us in Him. When we

‘subjection’ of the Son to the Father. The Eunomian, who wished to make out that the Son’s position

are wholly subject, then Christ, our Head, becomes subject, and not before. And so far from our language implying that the Son ts at present in a state of rebellion, zt ὃς He who brings about our subjection, So also when He cries Why hast Thou forsaken Me? zt zs we who speak in His person.

1. σύναπτε] ‘Connect with this.’

2. Tl, λέγει, ws] The words are those of the Eunomian, from τί to τὸν λόγον; unless perh. the first question, τί λέγειε, 1s addressed Zo the Eunomian, in the sense, ‘ Why do you speak as if we made out that’ etc. The Catholic, of course, following St Paul, spoke of a future

is always and necessarily a subordinate one, as being that of a creature, retorted, ‘What? is He not subject now, but requires to be reduced to subjection,—although you make Him out to be God? Such language is only suitable toa robber, or to a rival claimant of the Godhead.’

5. κατάρα ἤκουσε] ‘bore the designation of a curse. Gal. iii 13.

6. ἁμαρτία] 2 Cor. v αι. ‘O αἴρω, John i 29. 2b. “Addu...véos] 1 Cor. xv 45;

cp. Col. iii 9, 1ο.

8. κεφαλή] Eph. i 22 etc.

PLS

ς / id / 4 ο 9 / / ) O θεός, ὁ θεός µου, πρὀσχες µοι, ἵνα τί ἐγκατέλυπές µε; οὐ Ν > \ ) / xX e \ an / x ϐ \ n YAP AUTOS EYKATANENELTTTAL, 7} υπο του πατρος, ἢ υπὸ τῆς

1 a b) / J ς A / / aN [ο \ ἀνελθεῖν ἠνάγκασεν; ἐν ἑαυτῷ δέ, ὅπερ εἶπον, τυποῖ TO aA \ 5 ἡμέτερον. ἡμεῖς γὰρ ἦμεν οἱ ἐγκαταλελειμμένοι καὶ παρε- ωραμένοι πρότερον, ELTA νῦν προσειληµμµένοι καὶ σεσωσµένοι A A rn 7 κ V4 τοῖς τοῦ ἀπαθοῦς πάθεσιν' ὥσπερ καὶ τὴν ἀφροσύνην ε- \ \ \ > / \ ες \ n ἡμῶν καὶ TO πλημμελὲς οἰκειούμενος τὰ ἑξῆς διὰ τοῦ aA / Σ \ / > \ € ’ \ ψαλμοῦ φησίν' ἐπειδὴ προδήλως εἰς Ἀριστὸν ὁ εἰκοστὸς aA \ b Me πρῶτος ψαλμος ἀναφέρεται. n \ SIA ” lé \ \ a > \ 6. Tis δὲ αὐτῆς ἔχεται θεωρίας καὶ τὸ μαθεῖν αὐτὸν \ e \ > 9 7 v4 / \ \ Vi τὴν ὑπακοὴν ἐξ ὧν ἔπαθεν, ἤ τε κραυγή, καὶ τὰ δάκρυα, νε. € a οποια n VON wees Te καὶ TO ἱκετεῦσαι, καὶ TO εἰσακουσθῆναι, Kal TO evrAaBEs ο) / a ἃ δραματουρηγεῖται καὶ πλέκεται θαυμασίως ὑπὲρ ἡμῶν. ὡς μὲν γὰρ λόγος, οὔτε ὑπήκοος ἦν, οὔτε ἀνήκοος. τῶν a aA a / an yap ὑπὸ χεῖρα ταῦτα, καὶ τῶν δευτέρων, τὸ μὲν τῶν

I εγκατελειπες a || 3 εαυτου] αυτου ac

our falls. When the text in question proceeds to say that God will be all in all, zt does not mean the Father as distinguished from the Son, but the Godhead as a whole.

I. ὁ θεός, 6 θεός µου] Ps. xxi 2 (xxii 1); cp. Matt. xxvii 46.

3. 8 δοκεῖ τισίν] to some of the Docetic sects. See Avang. Petri § 5 ἡ δύναμίς µου, 7 δύναμις, κατέλειψάς µε. 13. μαθεῖν] Ἠεὺυ.ν δ; ορ. να. 7. 5. τὴν ἀρχήν] ‘to begin with,’ 16. δραματουργεῖται] ‘ft zs a ‘at all.’ drama, wonderfully constructed for

6. τυποῖ τὸ ἡμ.] ‘ represents us.’

11. εἰκοστὸς πρ.] The numbering of the Pss. in the LXX. differs from that in the Hebrew.

6. His learning obedience, As strong crying and tears, ave a sacred drama, in which He represents us, entering into a full realisation of our circumstances. He learns by personal experience to be lenient to

our advantage.’ ‘The saint,’ says Elias, ‘applies the name of a drama to that which our Saviour endured as representing mankind. He does not mean that it was unreal and fictitious, like other dramas; but only that Christ impersonates and plays the part of the human race,’ 1.6. not the part which belongs properly to His eternal and divine self.

17. τῶν γ. ὑ. χεῖρατ.] The Word, apart from the Incarnation, was neither obedient nor disobedient.

yi ὡς οδὲ 7 / n € Wf, /' δούλου µορφή, συγκαταβαίνει τοῖς ὁμοδούλοις καὶ δούλους, \ a ne > / e/ > ς lal SGN / καὶ μορφοῦται TO ἀλλότριον, ὅλον ἐν ἑαυτῷ ἐμὲ φέρων Ν ο a he aA \ an \ μετὰ τῶν ἐμῶν, ἵνα ἐν ἑαυτῷ δαπανήση τὸ χεῖρον, ὡς κηρὸν la) A ος b) / A vA b \ 4 fal b) / TOP, ἢ ὡς ἀτμίδα γῆς HALOS, Kayo µεταλάβω τῶν ἐκείνου \ \ id \ a 4 lal \ ς Vp ‘ διὰ τὴν σύγκρασιν. διὰ τοῦτο ἔργῳ τιμᾷ τὴν ὑπακοήν, καὶ A / > a a πειρᾶται ταύτης ἐκ τοῦ παθεῖν. ov γὰρ ἱκανὸν ἡ διάθεσις, 4 \ a ) \ \ A ὥσπερ OVOE ἡμῖν, εἰ μὴ καὶ διὰ τῶν πραγμάτων χωρήσαιµεν. 14 \ / if a lal ἔργον γὰρ ἀπόδειξις διαθέσεως. ov χεῖρον δὲ lows κἀκεῖνο e a ς/ / \ ς / € / \ 4 ὑπολαβεῖν, ὅτι δοκιμάζει τὴν ἡμετέραν ὑπακοήν, καὶ πάντα a a an / yA μετρεῖ τοῖς ἑαυτοῦ πάθεσι τέχνη didavOpaTias, ὥστε / : / an ς a \ / κ \ ἔχειν εἰδέναι τοῖς ἑαυτοῦ τὰ ἡμέτερα, καὶ ποσὸν μὲν 5) / \ \ / WA \ ἀπαιτούμεθα, ποσὸν δὲ συγχωρούµεθα, λοηγιζομένης μετὰ

Such language applies only to subjects and inferiors. Τὸ µέν, 5ο. ὑπή- Koos; τὸ δέ, ἀνήκ.

2. δούλου µορφή] Phil. ii 7.

3. µορφ. τὸ ἀλλότριο] ‘ assumes a form which ts not His own.’

4. δαπανήσῃ] ‘consume, and so ‘destroy.’ Cp. § 18 δαπανητικὸν τῶν μοχθηρῶν ἕξεων; V 10 damavamevor.

6. ἔργῳ] not merely by precept.

8. διὰ τ. πρ. χωρ.] ‘ gtve wt practical effect’; lit. ‘ proceed by way of action.’

Io. δοκιμάζει] ‘2s applying a test to’; not in the usual sense, by temptation of us, but by Himself experiencing what temptation must be to us. So He takes a measure of all that we go through, by means of His own sufferings. It may seem as if κἀκεῖνο were but a repetition of what had already been said in ἔργῳ τιμά τ. ὑπακ. κ. πειρᾶται ταύτης. The difference is that in the earlier sentences Gr. speaks of ws as represented by Christ; we suffer, as it were, and obey in Him. Here he states the converse truth, that Christ

identifies His lot with ours; He enters into our experiences in order to know ‘at first hand what obedience on our part costs.

11. τέχνῃ Φιλανθρ.] by a device which His love of man (Tit. iii 4) suggested.

12. ποσὸν μὲν ἀπαιτ.) De Billy translates guantumaque et anobts exigt et condonari debeat, which gives the required sense, but is grammatically impossible. If πὀσον be read, the only possible meaning is that Christ learns by practical experience what zs demanded of us and what allow- - ance zs made for us. This, however, is unsatisfactory, so far as συγχωρ. is concerned. It is best to read ποσὀν, and to make ἀπαιτ., συγχωρ., independent verbs coordinate with doxiu., werpet. They thus express the vesu/t of Christ’s gracious experiment ; ‘and a certain demand zs still made upon us, and a certain allowance 1s now made for us, our injirmity being taken tnto account along with what we have to bear.’

14. τὸ φῶ...σκοτίᾳ] Johni 5.

THEOLOGICAL ORATION IV ie Wy

\ \ / a >) A / a Pe / e \ διὰ τὸ πρόβλημα, haivoy ἐν TH σκοτία, τῷ Biw τούτῳ, ὑπὸ A / n A an a τῆς ἄλλης σκοτίας͵ τοῦ πονηρου λέγω καὶ τοῦ πειραστου, / / τὸ σκὀτος πόσον, ὡς ἀσθενέστερον; Kal τί θαυμαστό, εὖ ἐκείνου διαφυγόντος παντάπασιν ἡμεῖς ποσῶς καὶ KaTa- ληφθεί; μεῖζον γὰρ ἐκεί ὸ διωχθῆναι, ἤπερ ἡμῖν τὸ ηφθείηµεν; μεῖζον γὰρ ἐκείνῳ τὸ διωχθῆναι, ἤπερ ἡμῖν τὸ a \ a 3 an nan / By 4 καταληφθῆναι, παρὰ τοῖς ὀρθῶς ταῦτα λογιζομένοις. ἔτι δὲ ϐ / A 2 / 3 an 5] ϐ 6 \ Pes. ary Φ ὲ προσθήσω τοῖς εἰρημένοις ἐκεῖνο, ἐνθυμηθεὶς Tor Ἐν ᾧ / / a 4 yap πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζοµένοις a A \ \

1. διὰ τὸ πρόβλημα] ‘ because of the screen (or shade)’ which partly concealed Him. The πρόβλημα was the fleshly nature which Christ assumed. If it had not been for that, the Evil One would not have venfired) sto, “persecute’ Him.’ The thought is a favourite one with Gr. Cp. Or. xxiv ϱ πεῖραν προσάγει τῷ ἀπειράστῳ, ἐπειδὴ δεύτερο ᾿Αδὰμ εἶδε τοῦ θεοῦ τὸ φαινόμενον, ws καὶ τοῦτον καταπαλαίσων ' ἠγνόει γὰρ ὅτι περιπεσεῖται θεότητι, προσδραμὼν av- θρωπότητι. Ov. αχκχὶκ 13 ἐπειδὴ γὰρ ῴετο ἀήττητος εἶναι τῆς κακίας 6 σοφιστή, θεότητος ἐλπίδι δελεάσας ἡμᾶς, σαρκὸς προβλήματι δελεάζεται, iv’, ws τῷ ᾿Αδὰμ προσβαλών, τῷ θεῷ περιπέσῃ. Or. xl 10 ἐάν σοι προσ- Bary...6 τοῦ φωτὸς διώκτης καὶ πει- ραστής,-- προσβαλεῖ δέ, καὶ γὰρ καὶ τῷ Λόγῳ καὶ θεῷ µου προσέβαλε διὰ τὸ κάλυμμα, τῷ κρυπτῷ φωτὶ διὰ τὸ Φαμόμενονι---ἔχει ᾧ νικήσει. ΟΡ. Greg. Nyss. Or. Cat. § 26 ἀπατᾶται γὰρ καὶ αὐτὸς τῷ τοῦ ἀνθρώπου προ- βλήματι ὁ προαπατήσας τὸν ἄνθρωπον τῷ τῆς ἡδονῆς δελεάσματι. See Lightfoot on Ign. Zp. § 19, and Petavius de nc. ii §.

difficult to draw any distinction between σκὀτος and coxoria; but σκὀτος 1s more concrete, so to speak, and possibly in the preceding clause τοῦ πονηροῦ is intended for a gen. dependent upon σκοτίας, not in app. to it.

4. moods καὶ καταλ.] The word is chosen with ref. to Johni5. Although Christ escaped uninjured from the temptation, it is not wonderful, Gr. says, that we should (not only be ‘persecuted’ by the tempter but) even to some extent be ‘overtaken.’ The wonder is that He should even have been subject to assault, not that we should fail under it.

9. ἔσται δὲ 6 0. τὰ π.] 1 Cor. xv 28. Gr. resumes the discussion from § 4. THs ἀποκ., Acts iii 21.

11. ovx67.] Gr. will not allow that 6 θεὸς here=6 πατήρ, as otherwise it would suggest that the Son is ‘resolved’ again into Him, in Sabellian fashion,—like a brand snatched for a time out of a great burning pile and then joined to it again.

GREGORY OF NAZIANZUS

γὰρ Σαβέλλιοι TO ῥητῷ τούτῳ παραφθειρέσθωσαν,;- -ἆλλ᾽ ὅλος θεός, ὅταν µηκέτι πολλὰ ὦμεν, ὥσπερ νῦν τοῖς κινήµασι καὶ τοῖς πάθεσιν, οὐδὲν ὅλως θεοῦ, ἢ ὀλίγον, ἐν ἡμῖν αὐτοῖς φέροντες, ἀλλ) ὅλοι θεοειδεῖς, ὅλου θεοῦ χωρητικοὶ καὶ µόνου. τοῦτο γὰρ ἡ τελείωσις, πρὸς ἣν σπεύδοµεν' τεκμηριοῖ δὲ µάλιστα Παῦλος αὐτός. 6 γὰρ ἐνταῦθα περὶ θεοῦ φησὶν ἄορίστως, ἀλλαχοῦ σαφῶς περιορίζει Χριστώ. τί λέγων; ΄Ὅπου οὐκ ἔνι Ἕλλην, οὐδὲ Ἰουδαῖος, περιτομὴ καὶ ἄκροβυστία, βάρ- βαρος, Ἀκύθης, δοῦλος, ἐλεύθερος' ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.

I αποσπαθεισης a || 10 om τα af 7. 12 µειζον] w suprascripto ο |

13 µειζων] -ον ac (w suprascr.) g ‘tres Reg. tres Colb.’ || 14 twos] -ov ac? g

‘tres Reg. tres Colb.’ || om re b

I. μηδὲ yap Σαβ.] Gr. does not wish the Sabellians either (μηδέ), ice. any more than the Eunomians, to wrest this text to their own destruction. Elias seems to take παραφθ. in a deponent sense, but without authority.

2. ὅλος θεός] God in the most unrestricted sense. Exegetically Gr. is no doubt wrong: 6 θεός, as usual, means the Father, to whom the Son Himself has just been said to be made subject. But his suggestion of the way in which the great result will be brought about is full of beauty.

3. κινήµασι] motions of will, like κίνησις in ΠΠ 2.

6. ὅλοι θεοειδεῖο] ποῖξ-πάντες 0. He means that we shall be entzrely Godlike, Godlike through and through, capable of taking in all God and nothing but God.

8. περιορίζει X.] ‘definitely assigns to Christ.’

7b. ὅπου οὐκ ἔνι] Col. iii 11. St P. is not here speaking of the future, but of the present.

7. No. 3 and 4.—The Father is greater; My God and your God. He zs greater zmasmuch as the Son springs Jrom Him,—the Son who elsewhere 7s called His equal; tt implies no superiority of nature.

12. μεῖζον] John xiv 28. The. use of the neut. does not imply that Gr. found it in his text of St John, where it would convey a wholly false impression. It is used in an abstract way, as it is used six lines below, τὸ petfov µέν ἐστι κτλ.

I5. γεννάδαι] iron. ‘these fine gentlemen.”

fa) an 5 an / A- Qa αὐτοῦ ὁμοίως μεῖζον καὶ ἴσον εἶναι τῶν advvdtav: ἢ δῆλον ο \ a / 3 an oan \ δὲ / / 5 ὅτι τὸ μεῖζον pév ἐστι τῆς αἰτίας, TO δὲ ἴσον τῆς φύσεως; [ο] a i ς a e A καὶ τοῦτο ὑπὸ πολλῆς εὐγνωμοσύνης ομολογοῦμεν ἡμεῖς. Β Y lal yA / τάχα δ ἂν εἴποι τις ἄλλος τῷ ἡμετέρῳ λόὀγῳ προσφιλο- a N ie Say Ls a νεικῶν, μὴ ἔλαττον εἶναι τὸ ἐκ τοιαύτης αὐτίας εἶναι τοῦ ο ο) / / / / > ἀναιτίου. τῆς τε yap τοῦ ἀνάρχου δόξης µετέχοι ἄν, ὅτι ἐκ a / / an a τοῦ avdpyYou' καὶ πρὀσεστιν ἡ γέννησις, πρᾶγμα τοσοῦτον,

4 αλλος] αλλο ἆ ‘unus Reg.’ || vuerepwacdeg || προσφιλονεικων] Φιλονεικων ἆ |

µειζων] -ον abg ‘duo Reg.’: -ων ο cum ο

suprascr. || Io om το defg || µειζων] -ον a ‘duo Reg.’ || 11 om ηµιν de

16. %) If it is not an impossibility, we must suppose that the word ‘greater’ refers to causation, and ‘equal’ to nature.

3. ὑπὸ π. εὐγν.] an idiomatic use of the prep., similar to that after a pass. verb. Cp. v 33.

7b. ἡμεῖς] ‘we ourselves,’ as distinguished from the ἄλλος τι.

4. ἡμετέρῳ] Although most of the best MSS. read ὑμ., that reading seems due to a misunderstanding. Gr. has just admitted (ὁμολογ. ἡμεῖς) that the Father is greater than the Son by reason of being His αἰτία. Some one else, he says, of course on the orthodox side, might find fault with me for the admission, and urge that in this case no manner of inferiority attaches to being ‘caused’ and not ‘cause.’ As Gr. has already (iii 11) made the remark in his own person, it is only a rhetorical device to put it here in the mouth of another.

The rendering of De Billy, sermonem nostrum acriort animt contentione prosequens, not only misunderstands the argument, but does violence to the meaning of προσφιλ.

0. τοῦ κατὰ τὸν ἄ. νοουμ.] ‘than our Lord regarded as man,’ lit. ‘than Him who is considered according to the man’ i.e. the man that is in Him. It is another instance of that inexact language by which some fathers speak of ‘the God’ and ‘the Man’ in Christ, meaning the Godhead and the Manhood. Cp. just below the contrast between 6 Λόγος and 6 ὁρώμενος.

Io.- Th yap TO θαυμαστόν] See Westcott’s note {71 Joc.

8. He is our Saviour’s God, because of our Saviours humanity. That is where heretics go wrong, by not distinguishing the two natures.

13. o¥ Tod A.] i.e. not of the Word as Word, but as Word Incarnate. Tod ὁρωμ. is masc.

Σ ret © / a / / \ \ αν ο) 4 οὐ τοῦ ὁρωμένου, τοῦ λόγου δέ. καὶ γὰρ ἦν διπλοῦς' ὥστε x \ / ο, δν a \ \ > / ob / A τὸ μὲν κυρίως ἐπ᾽ ἀμφοῖν, TO δὲ ov κυρίως, ἐναντίως ἢ ΙΑΝ ς A / ἐφ ἡμῶν ἔχει. \ / \ lal / A nan an e an \ δὲ πατήρ. καὶ τοῦτό ἐστιν ὃ ποιεῖ τοῖς αἱρετικοῖς τὴν

th e la) 2 Se ὼ / 2 / lal πλάνην, ἡ TOV ὀνομάτων ἐπίζευξις, ἐπαλλαττομένων τῶν

an an \ / διίστανται, ταῖς ἐπινοίαις συνδιαιρεῖται καὶ τὰ ὀνόματα. e an an Παύλου λέγοντος ἄκουσον' “Iva ὁ θεὸς τοῦ κυρίου ἡμῶν a la) ς \ lo! / a \ / Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης. Χριστοῦ μὲν θεός, A \ / ihe > \ SN Ν / / 3 . τῆς δὲ δόξης πατήρ. εἰ γὰρ καὶ τὸ συναμφὀότερον EV, ἀλλ,

‘communicatio tdiomatune.

text,

µώτερον ;

κυρίως θεοῦ θεός: not however in virtue of the Son’s Godhead, but because 6 κυρίως θεός is also man.

2. ἐπ᾽ ἀμφοῖν] In regard to both natures in Christ a term is properly applied and a term improperly. The same is true with regard to us; one term is properly applied in regard to us and the other improperly: but the term properly applied in regard to Christ is applied improperly in regard to us, and wece versa. The term God (in θεός µου καὶ 0. ὑμῶν) is improperly applied in regard to Christ as God, and properly in regard to Christ as man and to us. The term Father is properly applied to Christ as God, and improperly to Christ as man and to us.

not thinking only of the particular or of the words ‘God’ and ‘Father.’

7. ταῖς ἐπιοίαι] Cp. ili 13, which shews that ταῖς ἐπ. is to be taken with συνδ., not with διιστ. ‘When the natures are mentioned separately, the nomenclature follows the distinction of the sense.’

ϱ. X. μὲν θεός, τῆς δὲ δ.π.] An interpretation as uncritical as it is doctrinally precarious. It rests upon the assumption that δόξα is the offspring in respect of which the Father is Father, and not (as in 1 Cor. ii 8, Jam. ii 1, I Pet. iv 14) an epithet; and the contrast which it draws between the personal name of the Incarnate Lord, and the ‘glory’ which is assumed to be His Divine Nature, is unsound.

It. οὐ τῇ φύσει] So Gr, rejects the yet unborn heresy of Eutyches. It might, however, have been still better if he had said τὸ συναμφ. eds. The ἕν, of course, means ‘a séngle whole.’

9. No. 5.—Life, power, etc. are given to Him. This too is because fle is Man. But tt would be equally true of Him as God; it does not imply that these are given Him at some point subsequent to His eternal generation.

10. λαμβάνει] ζωήν John v 26; Kplow 2b, 22, 273 Κληρ. ἐθνῶν Ps. ii

rn \ a / ϱ) > an ’ e/ / τοῦτο δὲ τοιοῦτόν ἐστιν οὐ τῶν καθ ἕνα τρὀπον λεγο- λ 3 \ hs / / \ µένων τὸ δύνασθαι ἢ μὴ δύνασθαι' πολύσημον δέ. TO \ f- / μὲν γάρ τι λέγεται κατὰ δυνάµεως ἔλλειψιν, καί ποτε, καὶ / \ N / N 4 ο) xX \; πρὀς τι, ὡς τὸ μὴ δύνασθαι TO παιδίον ἀθλεῖν, ἢ TO / 3 /ο. / σκυλάκιον βλέπει, ἢ πρὸς τὀνδε διαγωνίζεσθαι. ἀθλήσει \ Me a yap tows ποτέ, καὶ ὄψεται, καὶ διαγωνιεῖται πρὸς τόνδε, \ \ aA Kav πρὸς ἕτερον ἀδυνάτως ἔχη. TO δέ, ὡς ἐπὶ πλεῖστον, ς hi b) / r / an ον / / ὡς τὀ' Ov δύναται πὀλις κρυβῆναι ἐπ᾽ ἄνω ὄρους κειµένη. Uf \ Β / ο / τάχα yap ἂν καὶ κρυφθείη τις, ἐπιπροσθοῦντος μείζονος. Ni εκ 4 lal τὸ δέ, ὡς οὐκ εὔλογον Od δύνανται οἱ viol τοῦ 9. 1Ο. 7 μηδεν] ουδεν ‘Reg. a’ || 14 ws επι πλειστον ws το ου] ws επι το πλειστον ου b || 17 ευλο-

8; é& ma. capxéds John xvii 2; dda be used in one sense. They have

in the context seems to point to Fou ave) ye bubticp. Pet. 195:2 Pet.i17; µαθητάς John xvii 6.

4. ἐπίκτητα] Cp. ii 31.

10. No. 6.—The Son cannot do, except He see the Father doing. ‘Cannot’ ts a word of many meanings ; cannot now, cannot as a rule, cannot reasonably, cannot because will not, caznot naturally though miracle might do tt.

8. οὐ τῶν Kad’ ἕνα τρ. λ.] The gen. is due to the technical language of logic, like ἀδυνάτων in § 7. ‘Can’ and ‘cannot’ do not belong to that logical class of words which can only

many shades of signification (πολύσ.). Gr. uses the sing. (πολύσημον) because he is only going to consider the negative, ‘cannot.’

Q. τὸ μὲν γάρτι] ‘for sometimes,’ lit. ‘partly.’ Sometimes it denotes lack of power—not always absolutely predicated, but with reference to time and circumstances (ποτέ, πρὀς τι).

14. Τὸ δέ, ws ἐπὶ πλεῖστον] Sometimes it denotes a general rule, which does not invariably hold good.

17. οἱ viol τοῦ ν.] Mark ii το.

‘something bigger’; not.

νυμφῶνος νηστεύειν, ἐφ ὅσον ἔνδημος ὁ νυμφίος' εἴτε ὁ σωματικῶς ὁρώμενος' οὐ γὰρ κακοπαθείας, ANN εὐφροσύνης καιρὸς ὁ τῆς ἐπιδημίας' εἴτε ὁ ὡς λόγος νοούµενος. τί γὰρ δεῖ νηστεύειν σωματικῶς τοὺς λόγῳ καθαιροµένους; τὸ δέ, ὡς ἀβούλητον, ὡς τὸ μὴ δύνασθαι ἐκεῖ σημεῖα ἐπειδὴ γὰρ τοῦ συναµφοτέρου χρεία πρὸς τὰς ἰάσεις, καὶ τῆς τῶν

/ / AN n A an θεραπευοµένων πίστεως, καὶ τῆς τοῦ θεραπευτοῦ δυνάµεως, > > / \ ϱ/ an / > My > οὐκ ἐνεδέχετο TO ἕτερον τοῦ συζύγου ἐλλείποντος. οὐκ οἶδα δέ, εἰ μὴ καὶ τοῦ ὢ εὐλό θετέον' οὐ ya

‘2 an - \ a an kat, Πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶὺ ὄντες; πῶς yap LOU / ie A ο b ms / fa \ ἀδύνατόν τι τούτων, ἢ ὅτι ἀβούλητον; ἔστι δέ τι καὶ a b] a / aA a ie lad τοιοῦτον ἐν τοῖς λεγομένοις, 0 τῇ φύσει μὲν ἀδύνατον, Dew \ \ x \ δὲ δυνατὸν βουληθέντι, ὡς τὸ μὴ δύνασθαι τὸν αὐτὸν A / Sy \ > > i { γεννηθῆναι δεύτερον’ καὶ ῥαφὶς οὐκ εἰσδεχομένη κάµηλον. ΜΜ EON \ / / a a / τί γὰρ ἂν καὶ κωλύσειε γενέσθαι ταῦτα θεοῦ θελήσαντος;

I. 6 σωµ. ὁρώμενος] It would have been more strictly accurate to have omitted 6. Gr. does not mean to suggest that 6 dp. is one and ὁ Λόγος another.

4. τοὺς λόγῳ καθ.] The ref. to John xv 3, the absence of the art., and the contrast of λόγῳ with σωµα- τικῶς, shew that ‘the word’ is intended, and not ‘the Word.’ At the same time the argument would fail if the spoken word by which we are cleansed were not identified with the Eternal Word who by means of it ἐνδημεῖ with us.

5. μὴ O. ἐκε σ. ποιῆσαι] Mark vi 5, Matt. xiii 58.

g. οὐκ ἐνεδέχετο κτλ.] ‘zt was empossible,’ 5ο. θεραπεύειν, or ἰᾶσθαι, ‘cohen one of the two failed tts fellow,’ lit. ‘when the fellow failed the other” Ἑλλείπει is a trans. verb. Gr. probably means that it was a case

of ἀβούλητον on both sides; the people ‘would’ not take the means to be healed, and the Lord ‘would’ not heal in spite of them.

12. μὴ μισεῖν ὑ.] John vii 7. Gr. no doubt was confusing this passage with John xv 18 f. I know of no authority for omitting the 7 in our text of Gr.

13. πῶς δύνασθε ἁγ.λ.] Matt. xii 34:

14. ἔστι δέ τι] ‘ There zs also a class of the Sollowing kind among things spoken,’ i.e. a class of passages which speak of things impossible by nature, but possible to God, if so He chose.

17. γεννηθῆναι δ.] John iii 4.

7b, ῥαφίς] Matt. xix 24, 26.

\ la) / 11. Τούτων δὲ πάντων ἐκτὸς τὸ παντελῶς ἀδύνατον Ἀ > / [4 A [ο] 5} tg καὶ ἀνεπίδεκτον, ὡς ὃ νῦν ἐξετάζομεν. / \ 9 ο κ ie 4 n \ εἶναι λέγομεν πονηρὸν εἶναι θεῶν, ἢ μὴ εἶναι' τοῦτο γὰρ

ἀδύνατον καὶ ἀνεγχώρητον ποιεῖν τι τὸν υἱόν, ὧν Ov ποιεῖ ὁ πατήρ. πάντα γὰρ ὅσα ἔχει ὁ πατήρ, τοῦ υἱοῦ ἐστίν' ὡς ἔμπαλιν τὰ τοῦ υἱοῦ τοῦ πατρός. ἐπεὶ καὶ αὐτὸ τὸ εἶναι κοινὸν καὶ ὁμότιμον, εἰ καὶ

aA en \ la) / ry A \ / \ pe ο κ τῷ Vid παρὰ τοῦ πατρός. καθ ὃ καὶ λέγεται Kal τὀ' ᾿Βγὼ

7 om εστιν f || 10 καθ ο και] om και ce 11. And sometimes ‘cannot’ de- that in John vi 57 our Lord seems

notes what zis unthinkable, @ logzcal absurdity. It denotes no limitation of power to say that God cannot be evil. This ts what the text means. Fle does not see the Father act and then imitate Hs action, making for example a world apiece. Hts action zs not similar, but identical, to that of the Father, only the initiative rests with the Father. The sustaining of what ts already created is a part of thts common action of Father and Son.

2. ἀνεπίδεκτον] ‘inxadmisszble’ or ‘unthinkable’; almost ‘impossible 27 the sense of unthinkable.’

3. un εἶναι] ‘or not to exest.’

26. τοῦτο yap ἀδυναμίας ἂν εἴη] See Petavius de Deo Detque Propr. v 7, and the passages there cited.

7. πάντα γὰρ ὅσα] John xvi 15.

8. ws ἔμπαλιν κτλ.] John xvii το.

g. αὐτὸ τὸ εἶναι κοινόν] ‘ Their very being ts common and equal, although the Son has tt from the Father?

πο. ἐγὼ ζῶ δ.τ.π.] John vi 57.

12. συνεχοµένου] ‘kept from dissolution.’ It seems a slight difficulty

to refer not so much to the origination of His being as to something which may be compared to the continual sustenance of life (kal 6 τρώγων µε κἀκεῖνος ζήσει dv ἐμέ). But on the other hand, so far as we know, the distinction between the original gift and the maintenance of life does not exist in the case of the Eternal Son, but belongs only to temporal existence. With Him nasct and pascz are the same. On the whole this interpretation is better than to translate συνεχ. ‘ restricted,’ ‘ confined.’

12. ὑπάρχ. ἀχρόνως] instead of being sustained by a succession of temporal acts.

13. καὶ ἀναιτίως] It is difficult to assign a meaning to the word in this connexion. Gr. has frequently affirmed that the Father is the αἰτία of the Son. It must therefore mean ‘without any intermediate or secondary cause.’

2b. βλέπει δὲ...πῶς κτλ.] ‘Ln what sense does He see the Father doing, and do likewise?’

GREGORY OF NAZIANZUS

fa nan a XA καὶ πῶς ἡ σοφία δεῖται τοῦ διδάξοντος, ἢ οὐ \ n \ n Is eh, μὴ διδασκοµένη; ποιεῖ δὲ πῶς ὁ πατήρ, ἢ Ke f / a apa ἄλλον προυπέστησε κὀσμον ἀντὶ τοῦ

τῆς ἀλοηγίας.

fo) a a Me δῆλον ὅτι τῶν αὐτῶν πραγμάτων τοὺς τύπους ἐνσημαίνεται

\ la) iN / an Ni ς ii a ὑπὸο τοῦ TATPOS γίνεται, ταῦτα καὶ TOV υἱὸν ὁμοίως ποιεῖν᾿

3 ει µη] om ει df || βλεποντας] -τες ‘Reg. Cypr.’ et χειραγωγουµενοι || ϱ ουν]--οι be ‘Reg. a’ || το της] w 77s bf || ΤΙ om απαλλαττειαοερ ‘ Reg. a’ | 13 προσενεργήσαντος a || 19 αλλα κατα] om κατα e ‘Reg. a’

3. κἀκεῖθεν χειρ.] ‘guided by zt Jrom moment to moment.’

4. copia] The Eunomian has already allowed the identification of Wisdom with Christ, § 2.

6. ἀντὶ τοῦ παρόντος] ‘corresponding to the present one.’

13. ἐπὶ τίνος] like ἐπὶ πάντων, ἐφ᾽ ἑκάστων; ‘on what occasion, and at what time ??

or made by the Father and the Son, the Father indicating the form and the Son giving it expression.

16. ἀμαθῶς] ‘enintelligently, like one who copies a pattern mechani- ~ cally. The adverbs are arranged in a chiasm.

2b. οἰκ. εἰπεῖν, πατρ.] ‘to speak with more exact appropriateness, in the same manner as the Father?

1δ. duolws ποιεν] John v το.

20. ἕως ἄρτι] Johnv 17.

THEOLOGICAL ORATION LV

I. τὴν...οἰκονομίαν] The only grammatical construction for these words is to attach them to κατὰ τὴν τ. ἐ. ὁμοτιμίαν, treating καὶ τοῦτο ἂν εἴη κτλ. as parenthetical. Tis ἐξουσίας will then be not merely ‘of power,’ but ‘of the power’ displayed ’ in the making of τὰ ywdueva:—for it is clear that Gr. understands ποιεν here chiefly of ‘making’ rather than ‘doimg.’ He then adds that it is not only in respect of equality of power in creating that the Son is said to make or do ‘ likewise’ whatever the Father makes or does, but in respect also of ordering and sustaining what He has made or done.

2. ποιεῖσθαι τοὺς ἀ....πν.] Ps. ciii (civ) 4. Cp. what he has said on this text ii 31. The point is that the present is used, where the past would have been expected. The power which first made the angels spirits is still said to make them so.

3. θεμελιοῦσθαι] Ps. ο] (civ) 5, where Gr. evidently read the present, 6 θεμελιῶν. Ἡδρασμένα in ref. to the earth, γενόµενα in ref. to the angels.

4. oT. βροντήν] Am. iv 13. Here the point seems to lie not

only in the tense, but in the using, with regard to transient things like thunder and wind, such words as στερεοῦν, κτίζειν (to found). The explanation is that the ‘law’ or ‘principle’ of them (λόγος) was laid down once for all, though the activity which produces them continues.

12. Mo. 7.—I came down not to do Mine own will, but the will of Him that sent Me. <A? first zt looks as tf this were said of the Manhood ; for the human will does not always find it easy to conform to the divine. The cry in Gethsemane ts a proof of zt. But as tt was only the divine nature which came down, the will cannot be the human will. Well, sentences of this kind do not always imply the existence of the thing whose activity 1s dented, but quite the opposite. The Son has no will of His own to do, apart from the Father's.

7. καταβεβηκέναι] John vi 38.

ϱ. τοῦ κατεληλ. αὐτοῦ] neut.; see below, τὸ κατεληλυθὀς.

1Ο. ws παρὰ τοῦ ἀ.] ‘that the expression took this form as proceeding Jrom the Man (see note on § 7), οί Jrom the Saviour regarded as such.’

\ \ > / / a τὸ yap ἐκείνου θέλειν οὐδὲ ὑπεναντίον θεῷ, θεωθὲν Grov,— > \ n ώ ο aA / ἀλλὰ τοῦ καθ ἡμᾶς' ὡς τοῦ ἀνθρωπίνου θελήµατος οὐ / 5 / lal / b 3 > / e \ πάντως ἑπομένου τῷ θείῳ, GAN ἀντιπίπτοντος, ὡς τὰ 2 Ni b 4 \ \ 9 aA ϱ/ > / πολλά, καὶ ἄντιπαλαιοντος. καὶ Yap ἐκεῖνο οὕτως ἐνοή- es / a ' / δω > a \ camev τὀ' Ἱάτερ, εἰ δυνατὀν, παρελθέτω am ἐμοῦ τὸ a \ A \ / ποτήριον τοῦτο" πλὴν οὐχ ὃ ἐγὼ θέλω, ἀλλὰ TO σὸν >) VA I BA 2. > \ Xx ΄ le) ἰσχυέτω θέλημα. οὔτε γάρ, εἰ δυνατὸν ἢ µή, τοῦτο na ο > / / A / Σ ἀγνοεῖν ἐκεῖνον εἰκός, οὔτε τῷ θέελήµατι ἀντεισφέρειν τὸ / > \ \ ες \ a / c / θέλημα. ἐπεὶ δὲ ὡς παρὰ τοῦ προσλαβόντος ὁ λόφος, [ο \ / 3 aA τοῦτο yap τὸ κατεληλυθός, οὐ τοῦ προσλήµµατος, οὕτως / ε 9/ O/ a Ca / ἀπαντησόμεθα. οὐχ ὡς ὄντος ἰδίου τῷ υἱῶ θελήµατος \ \ an / 5) . ς by BY e / t3 ο 3 9 Tapa το τοῦ πατρος, AAN ὡς οὐκ ὄντος 9 λόηος' W ἢ A / ® > ue A \ τοιοῦτον TO συναγόμενον Ovy ἵνα ποιῶ τὸ θέλημα τὸ 3 / δολ VA > ee Ue \ fa) A / 5] \ ἐμόν, οὐδὲ γάρ ἐστι TO ἐμὸν τοῦ σοῦ κεχωρισµένον, ἀλλὰ an a 9 / Ie / τὸ κοινὸν ἐμοῦ τε καὶ GOV, ὧν ὡς μία θεὀτης, οὕτω καὶ ¥. SS δν a e/ / > NX aA Bovrnots. πολλὰ yap τῶν οὕτω λεγομένων ἆπο κοινοῦ

I. ἐκείνου] sc. τοῦ κατὰ τὸν σ. to struggle when it was assured

νοουµένου. what God’s will was. 2b. οὐδὲ ὑπεν.] ‘not opposed to God, 5. πάτερ, εἰ δυν.] Matt. xxvi 39; however faintly” The ὑπὸ has its Luke xxii 42. full significance. 8. ἐκεῖνον] ice. τὸν κατὰ τὸν 2b. θεωθὲν ὅλον] It is strange σωτῆρα νοούµενον. that Gr. should allow himself to ϱ. παρὰ τοῦ προσλαβόντος] the

speak of the will of the Divine Son Divine Son, as opp. to τὸ πρὀσ- as having been ‘deified’ (or ‘taken Anya, the nature which He aspossession of by God’), which might sumed. nO λόγος is John vi 38, not imply that except for some action — the cry in the Garden. | of God upon it, the Son’s will was ΤΙ. οὐχ ws ὄντος] ‘it does not not divine. It does not wholly imply that the Son has a will of His remove the difficulty to say that the own, distinct from the Father’s, but ‘time’ when that action took place _ that He has 1104.) is, like the ‘generation’ of which 13. τὸ συναγόµενον] the meaning it is one aspect, before and above gathered from the words. time. 16. ἀπὸ κοινοῦ λέγ.] From the 2. τοῦ καθ) ἡμᾶς] 5ο. νοουµένου; illustrations which Gr. proceeds to ‘considered according to us’ means ___ give, it seems clear that the phrase ‘ considered as man. ἀπὸ κ. is used without any ref. to ἀντιπίπτοντος] The human τὸ κοινόν immediately before. With will of Christ, acc. to Gr., was πο the possible exception of the first, exception to the rule; though, as___ they have nothing to do with the his next quotation shews, it ceased peculiar ‘community’ which exists

THEOLOGICAL ORATION IV

καταστάσεως.

between the [Father and the Son. We must therefore suppose that ἀπὸ κοινοῦ is an adverbial expression with a wider meaning. It is, however, difficult to seize the exact force of it. Elias appears to have thought that it meant ‘zz α way that common intelligence discerns.’ It prob. means ‘in a general way,’ as distinguished from a pedantic adaptation to special situations. Cp. κατὰ κοινοῦ § 13.

I. καὶ οὐ θετικῶς] This is added to bear out the assertion οὐχ ws ὄντος, GAN ws οὐκ ὄντος. The point lies in this, that while the sentence, rigidly analysed, implies the existence of a fact, though it rejects an inference drawn from the fact, the speaker’s intention is to deny the fact as well as the inference. Thus οὐ γὰρ ἐκ µέτρου κτλ. implies that the Spirit is ‘given,’ though not ‘by measure’; but in reality it does not affirm the giving, any more than the measuring. Again, οὔτε ἡ ἁμαρτία µου κτλ. implies that the Psalmist was guilty of sin, though that guilt was not the cause of the opposition which he encountered; but the Psalmist has no intention of affirming his own sin.

Again, οὐ διὰ τὰς dix. ἡμ. implies that we dave righteousnesses, though we claim nothing on the ground of them; but St Paul would never admit that we have any. Similarly, ‘not Mine own will, but Thine’ implies the existence of a will of the Son, apart from the Father's; but if we consider the expression ἀπὸ κοινοῦ, in a broad way, in view of the common use of language, we see that no assertion of the kind is intended. ¢

22. ov γὰρ ἐκ μέτρου] John iii

34. In the explanatory sentence

θεός and θεῷ make equally good

sense. Gr. prob. understood the

text as the A.V. does, supplying

‘unto Him.’ But perh. the very

fact that this was the common interpretation caused θεός to be changed

into θεῷ.

4. οὔτε ἡ ἁμαρτία] Ps. lvili 4 (lix 3).

5. οὐ διὰ τὰς dix. ἡμ.] A combination of Dan. ix 18 with Tit. lii 5.

ϱ. εἴτουν ἀποκατ.] Gr. adds this gloss, because in one sense unbelievers also have an ἀνάστασι.

x / XN a vA 3 \ s\ \ \ / \ καὶ Tis ἂν τοῦτο πιστεύσειεν; ἐπεὶ καὶ TO τὸν λόγον τὸν 5) / \ 5 ο a a \ ἀκουόμενον μὴ εἶναι τοῦ υἱοῦ, τοῦ πατρὸς δέ, τὴν αὐτὴν + / [ο \ 3 ἔχει δύναμιν. πῶς yap ἴδιόν τινος τὸ κοινόν, ἢ μόνου, an a b / \ n 3 τοῦτο συνιδεῖν οὐκ ἔχω, πολλὰ σκοπῶν' οἶμαι δέ, οὐδὲ YA xX / n A ἄλλος τι. ἂν οὕτω νοῆς περὶ τοῦ θέλειν, ὀρθῶς νοήσεις Ay / 5) a ς ς Bess / \ \ A καὶ λίαν εὐσεβῶς, ὡς ο ἐμὸς λόγος, καὶ παντὸς τοῦ > εὐγνώμονος.

. f \ \ . A / n A xX lal / αὐτοαλήθειαν; καὶ γὰρ εἰ TO wove σοφῷ θεῷ, ἢ TO µόνῳ 7 b) i? a > a 5) / XN r ἔχοντι ἀθανασίαν, das οἰκοῦντι ἀπρόσιτον, ἢ Βασιλεῖ

a eae bY θ if Σ / 4 a] ‘al a / τῶν αἰώνων ἀφθάρτω, ἀοράτῳ, movm aopw θεῷ νοήσεις

/ \ ε οὕτως, οἰχήσεταί σοι θάνατον κατακριθεὶς ὁ υἱός, ἢ σκότος, x \ \ \ 3 \ / \ / ἢ τὸ μὴ σοφὸς εἶναι, μηδὲ βασιλεύς, μηδὲ ἄόρατος, μηδὲ ς/ / A an b) / /' A \ 5) ὅλως θεός, ὃ TOY εἰρημένων κεφάλαιον. πῶς δὲ οὐκ

I om το a || 5 vons] διανοης cf: νοει ἆ || vonoes] voes ἆ ‘Or. 1’

text which, on their principles, would prove the Son alone to be God. ἵνα γινώσκωσι σέ] John xvii 3.

1. τὸν λόγον τὸν ἀκ.] John xiv

24. The ἐπεὶ carries us somewhat

abruptly back to the main thesis of 8.

6. καὶ παντὸς τοῦ εὖγν.] sc. ὁ λόγο. This is the usual interpretation of the fathers.

18. Vo. 8.—Thee the only true God and Jesus Christ, avd There is none good but one, that is, God. There are other instances where similar language does not exclude the Son. Here, it ts used to exclude the false gods, and it ts the common Godhead of the Father and of the Son which is addressed as the only true God. The other text is an answer to one who, thinking Him to be only a man, called Him ‘good’ ; whereas the goodness was that of the Godhead. Tf this argument does not satisfy them, we can find them a

ovdels ἀγαθός] Mark x 18.

12. τὴν αὐτοαλήθειαν] viz. Christ,

who says, ‘“‘I am the Truth.”

13. τῷ μόνῳ σοφῷ θεῷ] Rom. xvi

16. Gr. turns the words into the

ascriptive form.

15. vonoes] The foregoing quotations form the object, or accusative, to the verb: ‘ Z/ you so understand τῷ µόνῳ σ. 8.’ Usually in

such cases we have τὸ τῷ µόνῳ κτλ.

16. οἰχήσεταί σοι] ‘you condemn

the Son to death, to darkness etc.

and He must go.’

help losing ῥ᾽

‘How can He

/ 5) \ / pais / / n > 3 µόνον ἀληθινὸν θεὀν, ἐπ᾽ ἀναιρέσει λέγεσθαι τῶν οὐκ ὄντων ο) / \ x / Ve μὲν θεῶν, λεγομένων δέ. οὗ yap ἂν προσέκειτο' Kai ov τά a / ? \ a > / ἀπέστειλας Ἰησοῦν Χριστόν, εὖ πρὸς ἐκεῖνον ἀντιδιήρητο \ \ \ rn an / 5 τὸ µόνον ἀληθινόν, ἀλλὰ μὴ κατὰ κοινοῦ τῆς θεὀτητος ἦν [ς \ / / / \ \ ὁ λόγος. TO δέ, Οὐδεὶς ἀγαθός, ἀπάντησιν ἔχει προς τον / / \ / / πειράζοντα νομικὀν, ὡς ἀνθρώπω τὴν ἀγαθότητα µαρτυρή- \ Ni / / a BY A σαντα. τὸ γὰρ ἄκρως ἆγαθόν, φησι, µόνου θεοῦ, κἂν τοῦτο / ς / > καὶ ἄνθρωπος ὀνομάζηται, ὡς TO* Ὁ ἀγαθὸς ἄνθρωπος ἐκ nn Qn lal \ , / τοῦ ἀγαθοῦ θησαυροῦ προβάλλει τὸ ἀγαθόν' Kai, Δώσω τὴν βασιλείαν τῷ ἀγαθώ ὑπὲ buena. θεος Neri, 0 ἰαν τῷ ἀγαθῷώ ὑπὲρ σέ, τοῦ θεοῦ πρὸς \ \ A / Σαοὺλ, περὶ τοῦ Δαβὶδ λέγοντος' καὶ to: ᾿Αγάθυνον, of, n 5] nan NY e/ of. rn / \ κύριε, τοῖς ἀγαθοῖς' καὶ ὅσα ἄλλα τοιαῦτα λέγεται περὶ n n / a n fi τῶν ἐν ἡμῖν ἐπαινουμένων, Eh οὓς ἡ ἀπόρροια τοῦ πρώτου fa) \ \ / / ./ > \ 9 καλοῦ καὶ κατὰ δεύτερον λόγον ἔφθασεν. εὖἰ μὲν οὖν / [ο] ” > \ / / / \ \ πείθοµεν τοῦτο, ἄριστον' εὖ δὲ µή, τί HHoELS πρὸς τοὺς / / / n \ N λέγοντας ἑτέρωθι, τὸν υἱὸν. µόνον εἰρῆσθαι θεὸν κατὰ τὰς \ / D) if A in 4 gas ὑποθέσεις; ἐν τίσι τοῖς ῥήμασιν; ἐν ἐκείνοις' Οὗτός ϐ / > x [ο I v4 \ > / \ 3 σου Geos, ov λογισθήσεται ἕτερος πρὸς αὐτόν' καὶ MET

5 εκεινον] τουτον b || 6 om 70 g || 12 θεου]- λογος df || 17 πειθοιµεν a | 1g ουτος ο θεος bef? ‘duo Reg.’ || 20 Geos] +Kar cdf

5. εἰ πρὸς ἐκ. dvtidinpnto] ‘Zf confused the Rich Young Ruler

with

the words ‘‘only true” were used to distinguish God from Him, ‘to ος πι, CDs S14.

6. κατὰ κοινοῦ] Something like ἀπὸ κοινοῦ in § 12, ‘22 general. Of course τῆς θεότ. depends upon ἦν, not upon κατὰ κ. Gr. does not perceive what difficulties he is landed in, if he makes ‘Jesus Christ’ address the Godhead in general as His sender. Sabellianism are near at hand,

7. ἀπάντησιν ἔχει πρός] ‘2s tntended as an answer to.’ Gr. has

Both Nestorianism and |

the Lawyer who tempted Christ. ϱ. Kav τοῦτο] sc. dyads. 15. ἐφ᾽ οὓς ἡ ἀπόρρ.] ‘upon whom the outflow of the First Fair has come, even in a secondary sense.’

17. πείθοµεν τοῦτο] ‘persuade you of thes.’ 10. 35 foll.

οὗτός σου θεός] Baruch iii

i / \ \ ον συνανεστράφη. ὅτι μὲν γὰρ οὐ περὶ τοῦ πατρὸς ἀλλὰ ο) ‘Seats Ν / a τοῦ υἱοῦ τὸ λεγόμενον, ἡ προσθήκη Tapas παρίστησιν. ® / b] id an ς a A οὗτος γάρ ἐστιν 0 σωματικῶς ὁμιλήσας ἡμῖν, καὶ μετὰ TOV id / > \ n ‘ κάτω yevomevos. el δὲ νικήσειε κατὰ TOD πατρὸς λέγεσθαι a \ an / n. τοῦτο, py τῶν νοµιζοµένων θεῶν, ἡττήμεθα τὸν πατέρα, >) ® nr Cra 3 aA δι ὧν τοῦ υἱοῦ κατεσπουδάσαµεν. Ti ἂν τῆς νίκης ταύτης / > / XN / γένοιτο ἀθλιώτερον ἢ ζημιωδέστερον; / a an 14. “Evvatoy ἐκεῖνο φήσουσι τὀ' Πάντοτε fav εἰς τὸ Pp] A ἐντυγχάνειν ὑπὲρ ἡμῶν. / φΦιλανθρώπως. 1ϐ \ ο) > OL 2/ a / \ συνήθεια, τὸ ζητεῖν ἐκδίκησιν ἔχει' τοῦτο γάρ πως καὶ

/ \ \ / a a ταπεινότητος' ἀλλὰ τὸ πρεσβεύειν ὑπὲρ ἡμῶν TO λόγῳ ο / Ν a a τῆς µεσιτείας' ὡς καὶ TO πνεῦμα ὑπὲρ ἡμῶν ἐντυγχάνειν yA © SS / ϱ \ / nA N48 / λέγεται. His yap θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων,

I αλλα] περι e? ‘in nonnull.’ || 6 κατεσπουδασαµεν]--και bdef || 7 γε- voir’ αν ac:

Paraclete, He encourages us to perseverance. πάντοτε ζῶν] Heb. vii 25.

4. γνικήσειε] The subject of the verb is λέγεσθαι τοῦτο ‘zf the contention that this is sazd in opposition 8.

to the Father should prevail’; or perhaps more strictly νικήσειε is impersonal, and λέγεσθαι in app. to its imaginary subject, ‘2zf zt should prevail that,’ etc.

5. ἠττήμεθα] The weapons that were forged against the Son, when the text from John xvii 3 was under discussion, beat the Father off the field (Gr. purposely uses an outrageous word), when we treat other texts on the same principle. The Ist pers. is used because ex hypothest Gr. has been converted (νικήσειε) to the view which he opposes.

14. No. g.—To make _intercession for us. /¢ does not mean that He appeals on our behalf to a higher power than His own, but He acts as our Representative and Mediator. In His capacity of our

ϱ. μυστικῶς] ‘7m a way that ἐν Sull of significance for us.’

Io. τὸ γὰρ ἐντ.] ‘for that intercesston (Gr. does not mean intercession in general) does not contain

(cp: ἔχει ἀπάντησιν § 13) any seeking —

of redress.’ It is not the wéndictive element in ἐκδίκησιν ἕητεῖν which Gr. puts away, but the thought of appealing to a supreme power against a foe too strong for the appellant. ‘ Zhere would,’ he says, ‘be something even of abasement in that.’

14. els γὰρ θεός] ι Tim. ii 5.

16. era τοῦ σώματος] Gr. seems to mean ‘wzth the Church. Mera would not be a very natural prep. to use of the other ‘body.’

σώματός ἐστιν, οὗ προσέλαβεν, ἕως ἂν ἐμὲ ποιήσῃ θεὸν τῇ δυνάµει τῆς ἐνανθρωπήσεως, κἂν µηκέτι κατὰ σάρκα γινώσκηται, τὰ σαρκικὰ λέγω πάθη καί, χωρὶς τῆς ἁμαρ- οὕτω δὲ Kal παράκλητον ἔχομεν ᾿Ιησοῦν

THEOLOGICAL ORATION LIV

τίας, ἡμέτερα. οὐχ ὡς ὑπὲρ ἡμῶν προκαλινδούμενον τοῦ πατρός, καὶ προσπίπτοντα δουλικῶς. ἄπαγε τὴν δούλην ὄντως ὑπό- νοιαν, καὶ ἀναξίαν τοῦ πνεύματος. οὔτε γὰρ τοῦ πατρὸς τοῦτο ἐπιζητεῖν, οὔτε τοῦ υἱοῦ πάσχειν, ἢ ὡς περὶ θεοῦ διανοεῖσθαι δίκαιον ἀλλ) ois πέπονθεν, ὡς ἄνθρωπος, πείθει καρτερεῖν, ὡς λόγος καὶ παραινέτη. τοῦτο νοεῖταί µοι ἡ παράκλησις.

15. Δέκατον αὐτοῖς ἐστιν ἡ ἄγνοια, καὶ τὸ µηδένα γινώσκειν τὴν τελευταίαν ἡμέραν ἢ ὥραν, μηδὲ τὸν υἱὸν αὐτόν, εἰ μὴ τὸν πατέρα. καίΐτοι πῶς ἀγνοεῖ τι τῶν ὄντων ἡ σοφία, ὁ ποιητὴς τῶν αἰώνων, ὁ συντελεστὴς καὶ

14. 4 ιησουν] -χριστον ef || 8 η] ει acef*g ‘duo Reg. quattuor Colb.’

1. ἕως ἄν] Remembering what fon us to endure in His character

Gr. has said in § 4, we must not suppose him here to be fixing a terminus ad quem.

2. κατὰ σάρκα γιν.] 2 Cor. ν 16. The explanatory clause, τὰ σαρκ. λέγω π., shews that Gr. is not here concerned with our knowledge, but only with Christ’s condition: γινώ- σκηται, but for the text of 2 Cor., might as well be 7.

8. Χχ. THs duaprias] Heb. iv 15.

4. καὶ παράκλητον] τ John iit. The καὶ does not indicate a new thought, only a new text.

5. προκαλινδούμενον] prostrate before.’

7. τοῦ πνεύματος] whose inspired words these are.

8. ᾖἢ..ιδίκαιον] The 7 grammatically joins δίκαιον to the adjectival notion in τοῦ πατρὀς, τοῦ υἱοῦ.

ἀλλ ols πέπονθεν] ‘But on the strength of what He has suffered in His character of Man, He prevails

‘ falling

of the Word and the Encourager.’ Thus Gr. seems to recognise only the manward aspect of the work of the Advocate.

15. No. 10.— The Son knoweth not the /as¢ day or hour. Obviously the Wisdom through whom the worlds, or ages, were made cannot be ignorant of the length of their duration; and our Saviour’s pro- Dphectes concerning the last things shew that He knew. You cannot know how the day ends without knowing how the night begins. He knew therefore as God, and knew not as man. The title of the Son, standing by itself, lends itself to this supposition.

12. pydéva γινώσκειν] Mark xiii a.

15. ὁ π. τῶν αἰώνων] Heb. i 2. In συντελεστής Gr. perh. refers to such passages as Eph. i 1Ο, or iv 133 in µεταπ., to Rev. xxi 5

\ / a / ς \ an µεταποιητής, τὸ πέρας τῶν γενοµένων; ὁ οὕτω τὰ τοῦ an / \ lal n / Ni a θεοῦ γινώσκων, ὡς TO πνεῦμα τοῦ ἀνθρώπου τὰ ἐν αὐτῷ; if \ i a / / a si \ TL γὰρ ταύτης τῆς γνώσεως τελεώτερον; πῶς δὲ τὰ μὲν πρὸ ο nn 7. \ Ὡ A an τῆς ὥρας ἀκριβῶς ἐπίσταται, Kal τὰ οἷον ἐν χρῴ τοῦ \ \ la \ / Dio of: x τέλους, αὐτὴν δὲ ἀγνοεῖ τὴν ὥραν:; αἰνίγματι γὰρ τὸ an / 3 Ν \ \ a / πρᾶγμα ὅμοιον, ὥσπερ ἂν εἴ τις τὰ μὲν πρὸ τοῦ τείχους > a > ip: / b) \ \ =) an \ an XN \ ἀκριβῶς ἐπίστασθαι λέγοι, αὐτὸ δὲ ἀγνοεῖν τὸ τεῖχος"' ἢ TO a ts ο \ \ aA \ τῆς ἡμέρας τέλος εὖ ἐπιστάμενος, τὴν ἀρχὴν τῆς νυκτὸς / ny Cay. a / μὴ γινώσκειν᾿ ἔνθα ἡ τοῦ ἑτέρου γνῶσις ἀναγκαίως συνεισ- x 9) / / άγει τὸ ἕτερον. ἢ πᾶσιν εὔδηλον, ὅτι γινώσκει μέν, ὡς / > n UL ς BA 7 \ / Beds, ἀγνοεῖν δέ φησιν, ὡς ἄνθρωπος, ἄν τις τὸ φαινόμενον: ο / κ \ / \ a χωρίση τοῦ νοουµένου; TO γὰρ ἀπόλυτον εἶναι τὴν τοῦ

(although the Speaker there is the Father) or Wisd. vil 27; in τὸ πέρας, to Rev. i 17 etc., or Col. 1 16 (eis αὐτόν). The question only asks how such an one could be ignorant of anything; but the titles by which He is here spoken of have ref. to this particular thing.

11. “St Paul is speaking of the Spirit, not of the Son.

. ἀκριβώς ἐπίσταται] as shewn, no doubt, by His prophecies.

2b. ἐν χρῷ] This seems to have been the reading of Elias; and it is found in the second hand of the Lincoln College Ms. The expression is both idiomatic and forcible, to denote what happens right up to the very moment of the end; and, as Jahn points out, in his notes on Elias, the word οἷον would go more naturally with it than with the tamer ἐν xpovw. The reading ἐν χρόνῳ may easily be attributed to an early copyist unfamiliar with the phrase év xp@, who thought it an abbreviation for ἐν χρόνῳ.

ϱ. συνεισάγει] volves’; cp. iii 16.

Il. τὸ φαιν. χωρίσῃ τοῦ ν.] τὸ νοούμενον may so naturally be used in contrast with τὸ gaw., as ‘the unseen’ to ‘the seen,’ that probably Gr. must be understood to mean by the first the Lord’s human nature, and by τὸ νοούμ. the divine. So Elias takes it. But it might be possible to take τὸ φ.--΄ the look’ of the saying, and τὸ νοούμ.Ξ-΄ the meaning. A casual reader, looking - only at τὸ ϕ., would think that an absolute ignorance was predicated; but attentive examination would shew that that is not τὸ νοούμενον.

12, τὸ γὰρ ἀπόλυτον κτλ.] The γὰρ justifies the assertion εὔδηλον. ‘ For the fact that the title of ‘‘ the Son” stands absolutely and without conditions, nothing being added to say whose Son, suggests to us this interpretation ; so that we put the more reverent construction upon the zgnorance, and attribute it to the human nature, not to the divine. "Ασχετον is used in a remarkable

‘zmeplies,’ ‘inς Αν / \ / A A υἱοῦ Tpoonyopiay καὶ ἄσχετον, ov προσκειµένου TO VIO a / / a / \ ld { τοῦ τίνος, ταύτην ἡμῖν δίδωσι τὴν ὑπόνοιαν, ὥστε τὴν YA ς 4 2 \ > id Lo ae! / ἄγνοιαν ὑπολαμβάνειν ἐπὶ τὸ εὐσεβέστερον, τῷ ἀνθρωπίνῳ, \ A / / / μὴ τῷ θείω, ταύτην λογιζομένους. > \ i ®& > Ee € / > n 16. Ec μὲν οὖν οὗτος αὐτάρκης ὁ λόγος, ἐνταῦθα / θ \ δὲ / > / θ > δὲ / / στησόµεθα, καὶ μηδὲν πλέον ἐπιζητείσθω' εἰ δὲ µή, TO / 4 a / wa A \ Ν ς γε δεύτερον, ὥσπερ τῶν ἄλλων ἕκαστον, οὕτω δὲ Kal ἡ n a 7 \ \ / A γνῶσις τῶν µεγίστων ἐπὶ τὴν αἰτίαν ἀναφερέσθω τιμῆ a re tal / > . τοῦ γεννήτορος. δοκεῖ δέ μοί τις, UNO ἂν ἐκείνως ἀναηνούς, e an by ats a / \ b n vA 2>O\ ὡς τῶν καθ᾽ ἡμᾶς pirodOyar τις, μικρὸν ἐννοῆσαι, ὅτι οὐδὲ ς e\ YA ολ \ ή x \ ¢/ Ἀ 2 e/ ¢ ὁ υἱὸς ἄλλως οἶδε τὴν ἡμέραν ἢ τὴν ὥραν, ἢ ὡς ὅτι ὁ / \ \ ; / ος νε πατήρ. TO γὰρ συναγὀµενον ὁποῖον; ἐπειδὴ ὁ πατὴρ / ὃ \ an \ ς εν ς δη 4 δ N γινώσκει, διὰ τοῦτο καὶ ὁ υἱός, ὡς δῆλον, ὅτι μηδενὶ

way, as if from σχέσις, ‘ relation.’ In the light of later criticism, the fact which Gr. notices may be thought to tell in the opp. direction: the absolute title seems to denote the eternal relation, not the temporary condition. See Swete’s note in his S¢ Mark p. 297. Gr. takes the argument, as well as the illustrations of τεῖχος, νύξ, from Ath. ΟΥ. iii c. Ar. § 43, who says that if it had stood 6 vids τοῦ θεοῦ, it would have implied that the Godhead did not know, but that 6 vids allows us to suppose that the ignorance is that τοῦ ἐξ ἀνθρώπων γενοµένου υἱοῦ.

16. Or perhaps He only means to refer this knowledge, like everything else which the Son possesses, to tts absolute source in the Father. All expresstons about His obedience and the cost of it evidently apply only to the nature which He assumed. We pass to the consideration of His many tttles.

8. ἐπὶ τὴν αἰτίαν] ‘ referred back to the primary Cause,’ i.e. the Father. This has already been done in the case of the Son’s power; it holds good of ‘everything else’ which the Son possesses ; they are

not His, but the Father’s, inasmuch as the Father alone is the source of them. So it may be, Gr. says, with our Lord’s knowledge of great matters.

Io. τῶν καθ) ἡμᾶς Φϕ. Tis] He means Basil, who tells Amphilochius (Zpist. ccxxxvi) that this was the interpretation which he had heard ἐκ παιδὸς παρὰ τῶν πατέρων. The same is found in the Dzsf. ο. Arium printed with the works of Athanasius (§ 27).

2b. μικρὸν ἐννοῆσαι] ‘ world see to some extent.’ The observation holds true, even if we do not accept Basil’s account of the particular passage (μηδὲ ἐκείνως ἀναγνούν).

II. ws ὅτι ὁ π.] ‘except in so far as He does so because the Father does.’

The argument is not very clear; but the ws δῆλον appears to give the reason, not for the Son’s knowing, but for the Son’s knowing it from the Father. Nothing but the πρώτη φύσις can know, therefore the incarnate Son could not obtain the knowledge in any other way than from the Father.

\ a N / \ fo! / η γνωστὸν τοῦτο μηδὲ ληπτόν, πλὴν τῆς πρώτης φύσεως. / i a ni / \ > ἐλείπετο περὶ τοῦ ἐντετάλθαι, καὶ τετηρηκέναι τὰς ἐντο- “ \ \ > \ ? aA 2 / ὃ; a Ads, καὶ τὰ ἀρεστὰ αὐτῷ πάντοτε πεποιηκέναι, διαλαβεῖν ο PN Lay ae, δὲ / ο κα / \ ο) θ a b] ἡμᾶς ἔτι δὲ τελειώσεως, Kal ὑψώσεως, καὶ τοῦ μαθεῖν ἐξ Θ \ / Xi a ὧν ἔπαθε τὴν ὑπακοήν, ἀρχιερωσύνης τε Kal προσφορᾶς,

a \ Sk / καὶ παραδόσεως, καὶ δεήσεως τῆς πρὸς τὸν δυνάµενον / > \ } / \ Σ Ja \ / \ σώζειν αὐτὸν ἐκ θανάτου, καὶ ἀγωνίας, καὶ θρόµβων, καὶ an f n * αι / προσευχῆς, καὶ el τι ἄλλο τοιοῦτον' εἰ μὴ πᾶσι πρὀδηλον DS \ \ fa! A > ἦν, ὅτι περὶ TO πάσχον τὰ τοιαῦτα τῶν ὀνομάτων, οὐ \ ” , \ a, ε / ε \ τὴν ἄτρεπτον φύσιν καὶ τοῦ πάσχειν ὑψηλοτέραν. ὁ μὲν 5 a an / οὖν περὶ τῶν ἀντιθέτων λόγος τοσοῦτον, ὅσον pia τις a a / εἶναι καὶ ὑπόμνημα τοῖς ἐξεταστικωτέροις τῆς τελεωτέρας ἐξεργασίας. \ / a a a b λουθον, μηδὲ τὰς προσηγορίας τοῦ υἱοῦ παρελθεῖν ἄθεω-

BA Na of \ An / > id ἄξιον δὲ tows, καὶ τοῖς προειρηµένοις ἀκό-

/ / / \ \ A / aA ρήτους, πολλάς TE οὐσας, καὶ κατὰ πολλών KELMEVAS τῶν \ μΧ (a > 3 ς / > aA ή / περὺ αὐτὸν νοουµένων, ἀλλ. ἐἑκάστην αὐτῶν ὃ TL ποτε / A A \ n βΒούλεται παραστῆσαι, καὶ δεῖξαι τὸ τῶν ὀνομάτων µυ- στήριον. . / \ (μις >? a \ A b) / 17. ᾿Αρκτέον δὲ ἡμῖν ἐντεῦθεν. τὸ θεῖον ἀκατονό- \ aA a 9 ε \ / > nN µαστον' καὶ τοῦτο δηλοῦσιν, οὐχ οἱ λοηγισμοὶ µόνον, ἀλλὰ Σας / ς / \ / ef > i? καὶ Ὡβραίων οἱ σοφώτατοι καὶ παλαιότατοι, ὅσον εἰκάζειν

2. ἐλείπετο] supply ἄν.

3. διαλαβεῖν] ‘to consider,’ ‘ dis- ος Cpe Vib.

4. τελειώσεως] e.g. Heb. li 10; ὑψώσεως Acts ii 33: μαθεῖν Heb. v 8; ἀρχιερωσ. Heb. ii 17; προσφορᾶς Heb. vili 3; παραδόσ. Gal. ii 20; dejoews Heb. v 73 ἀγωνίας κτλ. Luke xxii 44.

9. τὸ mdoxor] the part, or nature, that is subject to suffering.

II. τοσοῦτον] used with a backward glance; not to be taken too closely with ὅσον.

11. ὅσον ῥίζα tis] ‘Brief as tt zs, zt will serve as a basis and a rough draft for a more complete treatment,’

15. κατὰ πολλῶν κ.] ‘and applying to many different aspects of His person.’

17. We must premise that God cannot be named. The reticence of the Hebrews testifies to thts. No name that we can give can express all that God ts.

10. ἀκατονόμαστον] ‘can have no name.’

21. ὅσον εἰκ. ἔδοσαν] We are not directly informed what was the original purpose of the custom to which

THEOLOGICAL ORATION LV

Ν > \ tA > Ie aA > lal 3/. καὶ οὐδὲ γράµµασιν ἀνασχόμενοι τοῖς αὐτοῖς ἄλλο τι / fal \ \ \ / ε / ’ , γράφεσθαι τῶν μετὰ θεὸν καὶ θεὀν, ὡς δέον ἀκοινώνητον ολ earns aA a / / \ εἶναι καὶ µέχρι τούτου τὸ θεῖον τοῖς ἡμετέροις, πὀτε ἂν / A An \ / , δέξαιντο λυομένη φωνῇ δηλοῦσθαι τὴν ἄλυτον φύσιν καὶ > \ / / ἰδιάζουσαν; οὔτε yap ἀέρα τις ἔπνευσεν ὅλον πώποτε, / / n an 3 rn τά DY \ οὔτε οὐσίαν θεοῦ παντελῶς ἢ νοῦς κεχώρηκεν, ἢ φωνὴ /' 5) a5 an κ δη Α la) \ περιέλαβεν. ἀλλ. ἐκ τῶν περὶ αὐτὸν σκιαγραφοῦντες τὰ 3 / n Yi > +S κατ αὐτόν, ἀμυδράν τινα Kal ἀσθενῆ καὶ ἄλλην ἀπ᾿ ἄλλου / / ω / A / φΦαντασίαν συλλέηγομεν. καὶ οὗτος ἄριστος ἡμῖν θεολόηος, A Ὡ \ a \ ral e / οὐχ ὃς εὗρε τὸ TAY, οὐδὲ γὰρ δέχεται TO πᾶν ὁ δεσμός, 3 A \ / aA / A A ἀλλ ὃς ἐὰν ἄλλου φαντασθῇ πλέον, καὶ πλεῖον ἐν ἑαυτῷώ

ϱ αλλου] αλλης b || 12 εαν] αν def || 14 ονοµασωµεν ag ‘tres Reg.’ Gr. is about to refer; we can only 8. περὶ αὐτόν] contrasted with conjecture. κατ) αὐτόν. For Gr.’s use of περί

I. χαρακτῆρσι ldlos] το with acc. see iii 10, 12, Certain special and peculiar characters. facts in connexion with God are Gr.’s account of the matter is known to us, and from these we somewhat confused. While it is dimly and tentatively draw for ourwell known that the Jews never pronounced the name, there seems to be no ground for saying that it was written in a peculiar script.

3. ἀκοινώνητον] ‘not right that God should be put on a level with us.’

5. λυομένη] Cp. ii 13. The sound is uttered and melts away and perishes ; it is therefore unsuitable for expressing the indissoluble, imperishable nature of God.

6. ἰδιάζουσαν] This epithet is added in a not strictly logical position. The fact that God’s nature is 211016 is no reason why it should not be expressed in fleeting sounds. The word is added in ref. to the custom mentioned, of using a special character.

selves pictures of what He actually is.

ϱ. ἄλλην am’ ἄλλου] We put our mental image together, deriving part of it from one quarter, part from another.

11. 6 δεσμός] Elias is, no doubt, right in understanding the bond which binds the soul to the body. Cp. iii 8.

13. ἴνδαλμα] Cp. ii 20.

18. TZwo names come nearest to expressing His nature, J AM, and Gop. Of these, however, God, and Lord also, ts after all a relative term. I AM ἐν a less inadequate mame, because tt ts positive and absolute.

ER: µάτων.

ς θ / a / n > ay paar? \ ee ο Geos, μᾶλλόν πως τῆς οὐσίας ὀνόματα: Kal τούτων a ig ”/ > / 4 A ta) / ο ον μᾶλλον ο wv: οὐ µόνον ὅτι τῷ Μωνυσεῖ χρηµατίζων ἐπὶ a / \ \ n / / τοῦ Όρους, καὶ τὴν κλῆσιν ἀπαιτούμενος, } τίς ποτε εἴη, la) lal 4 Ἀ / al A τοῦτο προσεῖπεν ἑαυτόν, O wy ἀπέσταλκέ µε, TO KAO / > n b) ο ο \ / / εις κελεύσας εἰπεῖν" ANN ὅτι καὶ κυριωτέραν ταύτην εὗρί- \ \ an a 3 \ a 3 σκοµεν. 1) μὲν γὰρ τοῦ θεοῦ, κἂν ἀπὸ τοῦ θέειν, ἢ αἴθειν,

\ \ rn an \ al καὶ δαπανητικὸν τῶν μοχθηρῶν ἕξεων,---καὶ γὰρ πῦρ καταν- / > an / >) ’ 5 fal V / αλίσκον ἐντεῦθεν NéyEeTAL,— ANN οὖν τῶν πρός τι λεγομένων > / \ > Ul ‘ef ἐστί, καὶ οὐκ ἄφετος' ὥσπερ καὶ 7 Κύριος φωνή, ὄνομα Ss a \ > \ yf 5 \ / / ζ εἶναι θεοῦ καὶ αὐτὴ λεγομένη: ᾿Εηὼ γάρ, φησι, κύριος ὁ i a / / Geos cov: τοῦτό pod ἐστιν ὄνομα. καί, Κύριος ὄνομα ς la δὲ / > a e \ x ys s€ tA ἡμεῖς δὲ φύσιν ἐπιζητοῦμεν, 7 τὸ εἶναι καθ ἑαυτό, \ Σ 4 iA ὃ / a καὶ οὐκ ἄλλῳ cuUVdEdeuévov: τὸ δὲ dV ἴδιον ὄντως θεοῦ,

αὐτῷ.

12 µου] mob ‘Reg.

I. τῆς οὐσίας] as contrasted with τῆς ἐξουσίας etc. § 19.

2. xpynuarifwv] ‘dealing with’; or perh. ‘delivering His oracles to.’ Cp. Orv. xxxviii 7.

5. κυριωτέραν] The word is used in the sense of ‘proper,’ ‘literally correct, as distinguished from Τρο- mixos. Cp. κυρίως in ili 14.

6. ἀπὸ τοῦ 6. ἢ αἴθ.] The first is Plato’s etymology (Crat. 397 ο). It is not known whence Gr. too the second. The tract de Definttiontbus, printed among the works of Athanasius from which it is quoted by Suicer, is of later date.

2b. mop καταναλ.] Heb. xii 29; Deut. iv 24.

ἀλλ᾽ οὖν τῶν πρός τι λ. ἐ.] ‘2s nevertheless a relative word, not an absolute one.’ Cp. ill 12.

11. ἐγὼ Ὑάρ...ὄνομα] A combination of Ex. xx 2 and Is. xlii 8.

13. Φύσιν émg. κτλ.] ‘are in

guest of a nature (i.e. of a name which will properly denote a nature) ; and a nature is a thing apart, not dependent upon connexion with something else.’ Gr. does not in these words mean to describe a property which distinguishes the, divine nature from others. It is a common property of all natures. ‘ Man,’ for ex., is not the name of a relationship, but of a substantive thing; while ‘husband,’ ‘slave,’ ‘ Cappadocian,’ which express a relationship, are not the names of a nature.

14. ἴδιον ὄντως θεοῦ] sc. ἐστίν. What we are in quest of, we find in the name 6 wv; for τὸ ov is the special property of God, and belongs to Him in its entirety, not partially, as it does to other beings, who only have a share in existence. It is a little surprising that Gr. does not say τὸ δὲ εἶναι, instead of τὸ dé dv. Perhaps it is because he has used 76 εἶναι. immediately before in a somewhat different sense (viz. of whata thing is, rather than {λαέ it is); and

s 3 / ἦν, ἢ ἔσται, περατούµενον ἢ περικοπτόµενον. a a \ A / 19. Τῶν δ ἄλλων προσηγοριῶν αἱ μὲν τῆς ἐξουσίας aA fo > / κ Vi A etal προφανῶς, αἱ δὲ τῆς οἰκονομίας, καὶ ταύτης διττῆς' n nr A \ / Ὡ τῆς μὲν ὑπὲρ τὸ σῶμα, τῆς δὲ ἐν σώματι' οἷον ὁ μὲν / κ τς hy Ἆ a / A lal 4 παντοκράτωρ, καὶ ὁ βασιλεύς, ἢ τῆς δόξης, ἢ τῶν αἰώνων, 3 an rn a 3 aA / ἢ τῶν δυνάµεων τοῦ ἀγαπητοῦ, ἢ τῶν βασιλευόντων:"

THEOLOGICAL ORATION LIV

/ ee > \ Le. XN Lal σαβαώθ, ὅπερ ἐστὶ στρατιων, ἢ TOV

whereas τὸ εἶναι represents existence as a purely conceptual thing, τὸ dv represents it as actually existing, and so is better suited to denote the fulness of the divine nature.

I. οὐ γὰρ ἦν, ἢ ἔσται] ‘ for there never was or will be such a thing.’

2. περικοπτόμενον] The meaning of the verb is illustrated by the subst. περικοπή, a passage in a book with its beginning and ending marked.

19. Other titles signify Hes power, /zke Almighty, King, Lord ; others belong to His revelation of flimself in history, such as God of vengeance, of salvation, of righteousness. <Adl these are common to the Three Persons, each of whom has fis special appellation. Those of the Son are as follows.

4. οἰκονομίας] Cp. iii 18. They are ‘dispensational’ names, whether proper to the ‘dispensation’ of the Incarnation, or independent of it.

5. οἷον ὁ μὲν π.] Titles of ἐξου- gia: ‘the Almighty, and King,— whether of Glory, or of’ etc. Ilav- τοκράτωρ, as is evident from the context, is correctly used as= ‘Master of all. ;

6. τῆς δόξης] Ps. xxiii (xxiv) 7.

2b. τῶν αἰώνων] 1 Tim. i 17 (cp. Tobit xiii 6, 10).

7. τῶν δυν. τοῦ ἀγαπ.] Ps, lxvii 13 (ΙχνΙ 12) ὁ βασιλεὺς τῶν δυνά- µεων τοῦ ἀγαπητοῦ, τοῦ ἀγαπητοῦ. The reading ἢ τοῦ ἀγαπητοῦ in the Mss. of Gr. may be a trace of a longer reading _ τῶν δυνάµεων τοῦ ἀγαπητοῦ, ἢ τοῦ ἀγαπητοῦ, which would treat the second τοῦ ay. in the Ps. as parallel to τῶν δυν., not to the first τοῦ ay.

ib. τῶν Baoir.]. τι Tim. vi 15.

8. 6 κύριο 7 σαβαώθ] ‘and the Lord, of Sabaoth, i.e. of Hosts, or of’ etc. ZaBawé is used about fifty times in Isaiah (LXX.), four times in 1 Kings (1 Sam.), and once in Zech.; cp. Rom. ix 29, James v 4.

2. ἢ τῶν δυν.] Ps. xxiii (xxiv) 1ο. The art. shews that Gr. is not offering δυν. as an alternative translation of σαβαώθ, but as a fresh title, depending directly upon κύριο. Needless to say that κ. 7. δυν. (and παντοκράτωρ) represent the same Heb. as κ. σαβαώθ.

ϱ. τῶν κυρ.] 1 Tim. vi 15.

1Ο. 6 δὲ θεός, 7 τοῦ σ.] Ps. Ixvii 21 (Ixviili 20). These are titles of ‘ dispensation.’

2b. εἰρήνης] Rom. xv 33 etc.

\ ’ \ an a Ae: n / a παντὸς ]Ισραὴλ, τοῦ πνευματικοῦ καὶ ὁρῶντος θεὀν' ταῦτα \ Αα. / \ Ν / δὲ τῆς οὐκονομίας. ἐπειδὴ γὰρ τρισὶ τούτοις διοικούµεθα, δρ. / MA δέει τε τιμωρίας, καὶ σωτηρίας ἐλπίδι, πρὸς δὲ καὶ δόξης, κ) a A e@ la \ a καὶ ἀσκήσει τῶν ἀρετῶν, ἐξ ὧν ταῦτα" τὸ μὲν TOV ἐκδική- / an ἂν / A \ σεων ὄνομα οἰκονομεῖ τὸν PoBov: τὸ δὲ τῶν σωτηρίων τὴν a (ὃ ν \ de n +) a \ 3/ “ bo ae) ς \ @ \ ἐλπίδα" τὸ δὲ τῶν ἀρετῶν τὴν ἄσκησιν' iv ὡς τὸν θεὸν ἐν ἑαυτώ φέ ) τού θῶν μᾶλλον ἐπεί υτῷ φέρων ὁ τούτων τι κατορθῶν μᾶλλον ἐπείγηται \ \ \ a a προς τὸ τέλειον, καὶ τὴν ἐξ ἀρετῶν οἰκείωσιν. ταῦτα μὲν ο / \ / \ 2 a οὖν ἔτι Kowa θεὀτητος τὰ ὀνόματα. ἴδιον δὲ τοῦ μὲν > lal la} ἀνάρχου, πατήρ' τοῦ δὲ ἀνάρχως γεννηθέντος, vids: τοῦ \ 2 ih / x na δὲ ἀγεννήτως προέλθόντος, ἢ προιόντος, τὸ πνεῦμα TO

1. παντὸς Ἰσραήλ] Ps. lxvii 9, 36 (Ixvili 8, 35). The epithets are Gr.’s pwn addition, intended to interpret the phrase. ᾿Ορῶντος θεόν seems to be introduced in ref. to the circumstances in which Jacob’s name was changed (Gen. xxxii 30).

2. τρισὶ τούτοις] The three things are (1) fear of punishment, (2) hope of salvation and of glory, (3) practice of virtues. It might seem a more logical classification to make the third the ‘hope of glory,’ the ‘ practice of virtues’ being added to shew how the motives which Gr. has mentioned act. But this is forbidden by the τὸ δὲ τῶν ἀρετῶν below. Διοικούμεθα therefore is used in a somewhat different sense with ἀσκήσει from what it is with δέει and ἐλπίδι. We are governed by two great prevailing motives, and on one great moral principle.

4. ἀσκ. τῶν dp. ἐξ ὧν τ.] ‘the practice of the virtues which result in these. Tatra. 5ο. σωτηρία and δόξα.

5. τῶν Ps.

σωτηρίων] Xxvii

(xxviii) 8, Ixvii 20 (Ixvili 19), 1xxxiv 5 (Ixxxv 4). It is prob. the plur. of σωτήριον, and not to be written σωτηριῶν.

tb. wv ws τὸν Oedv κτλ.] A comparison of what is said of Enos in ii 18 would suggest that τούτων τι means the φόβος and the éAmlis. A man who carries within him the presence of the God of vengeance and of salvation, and thus attains to some measure of fear and hope, is spurred on to seek moral perfection and the kinship with God which comes of it. This gives more point to the sentence than if ἄσκησις itself is included in τούτων τι.

0. ἔτι] ‘so far.’

13. ὡρμήθη λέγειν] ‘meant at the outset to say. ΟΡ. ii tt.

20. /e is the Son, Only begotten, Word, Wisdom, Power, Truth, Image, Light, Life, Righteousness, Sanctification, Redemption, Resurrection. :

n \ ahh Why, ς αν Tel UA / 5) \ 5) 26 TO πατρὶ KaT οὐσίαν ' καὶ οὐκ ἐκεῖνο µόνον, ἀλλὰ κἀκεῖθεν. \ / > A / > / \ / 3 wg μονοηενὴς δέ, οὐχ ὅτι µὀνος ἐκ µόνου καὶ µόνον, ἀλλ’ ὅτι \ / / / / id καὶ µονοτρόπως, οὐχ ὡς τὰ σώματα. λόγος δέ, ὅτι οὕτως \ eae! / m4 ” / \ ἔχει πρὸς τὸν πατέρα, ὡς πρὸς νοῦν λόγος" οὐ µόνον διὰ \ 3 \ A / > x \ \ / \ \ τὸ ἀπαθὲς τῆς γεννήσεως, AANA καὶ TO συναφές, Καὶ TO > / / > Ἂ 2/ wa \ ς 7 \ ἐξαγγελτικόν. τάχα © ἂν εἴποι τίς, OTL καὶ ὡς ὄρος πρές ς \ ὁ γὰρ / \ es an i 1 \ ς / νενοηκώς, φησι, τὸν υἱόν, τοῦτο γάρ ἐστι τὸ ἑωρακώς,

/ ν, \ / b ὃ \ ς δί νενόηκε τὸν πατέρα" καὶ σύντομος ἀπόδειξις καὶ ῥᾳδία ο aA ¢ er / iN 4 aA τῆς τοῦ πατρὸς φύσεως ὁ υἱός. γέννηµα γὰρ ἅπαν τοῦ lal \ N VA γεγεννηκότος σιωπῶν λόηγος. εἰ δὲ καὶ διὰ TO ἐνυπάρχειν / τί γάρ > A \ , / / / (< > / ἐστιν, ὃ μὴ λόγῳ συνέστηκεν; σοφία δέ, ὡς ἐπιστήμη

al 5 / la) / τοῖς οὖσι λέγοι τις, οὐχ ἁμαρτήσεται τοῦ λόγου. / ar o's / / a \ er θείων τε καὶ ἀνθρωπίνων πραγμάτων. πῶς yap οἷόν τε / a 9 / τὸν πεποιηκότα τοὺς λόγους ἀγνοεῖν ὧν πεποίηκεν; δύνα- \ a { \ a µις δέ, ὡς συντηρητικὸς τῶν γενομένων, καὶ τὴν τοῦ / ο ο ip > / / id νά συνέχεσθαι ταῦτα χορηγῶν δύναμιν. ἀλήθεια δέ, ws ἕν, A να \ \ \ \ a οὐ πολλὰ TH vee’ τὸ μὲν yap ἀληθὲς EV, TO δὲ ψεῦδος / \ la) x / πολυσχιδές' καὶ ὡς καθαρὰ τοῦ πατρὸς σφραγίς, καὶ

I. ἐκεῖνο] sc. ὅπερ ὁ πατήρ. Κά- word are inseparable,—and also the

7b. μόνον] ‘nothing but a Son.’ Cpwaitg:

3. µονοτρόπως] ‘by a single process,’ as distinguished from corporeal births, to which various processes contribute through a long space of time. Cp. ili 4.

4. πρὸς νοῦν λόγος) ‘His relation to the Father is that of word to mind.’

76. διὰ τὸ ἀπαθές] i.e. to indicate that when He is called Son, there is nothing of ‘ passion’ in His generation. The title of ‘Word’ does more than this; it indicates the abiding connexion between the Word and God,—for mind and

fact that He gives expression to the mind of God.

6. ὅρος] ‘definition, for λόγος ts used in this sense also.’ Cp. Or. XXXVill 13 6 τοῦ πατρὸς pos καὶ λόγος.

7. ὁ γὰρ νεν....ἑωρακώς] John xiv ο.

13. λόγῳ συνέστηκεν] Here λόγος takes a fresh shade of meaning, that of ‘law’ or principle; as in τοὺς λόγους ἀγνοεῖν immediately below.

15. Ovvauts] 1 Cor. i 24, where it occurs in conjunction with σοφία.

17. ἀλήθεια] John xiv 6.

10. opayis] Cp. ili 17.

7b. εἰκών] 2 Cor. iv 4, Col. i 15.

Wd a b) fal 3 b) > > / / ef \ ὅτι τοῦτο ἐκεῖθεν, ANN οὐκ ἐκ τούτου πατήρ. αὕτη γὰρ > / / / 5 an / iy / εἰκόνος φύσις, µίµημµα εἶναι τοῦ ἀρχετύπου, καὶ οὗ λέγεται" \ v4 \ a > an b) a \ uf τρ πλὴν ὅτι καὶ πλεῖον ἐνταῦθα. Exel μὲν γὰρ ἀκίνητος J 3 an \ a \ A \ an κινουµένου' ἐνταῦθα δὲ ζῶντος καὶ ζῶσα, καὶ πλεῖον Va \ XN an 3 \ ¢ \ n ἔχουσα τὸ ἀπαράλλακτον, ἢ τοῦ ᾿Αδὰμ ὁ HO, καὶ τοῦ Αα \ \ / V4 Ni a γεννῶντος παντὸς TO εννώμενον. τοιαύτη γὰρ ἡ τῶν ἁπλῶν φύσι \ a \ 2 / a δὲ b) / YAN ς, μὴ T@ μὲν ἐοικέναι, τῷ δὲ ἀπεοικέναι, a cf ef / 5 \ ον a we 2 2. ὅλον ὅλου τύπον εἶναι, καὶ TAVTOY μᾶλλον, ἢ ἀφομοίωμα. ο] / ο) \ / κ / pas δέ, ὡς λαμπρότης ψυχῶν καὶ λόγω καὶ Biw καθαιρο- VA \ : i / \ Ie a xX µένων. el γὰρ σκότος ἡ ἄγνοια Kal ἡ ἁμαρτία, φῶς ἂν εἴη \ / a ζωὴ δέ, ὅτι φῶς, καὶ πάσης n / λογικῆς φύσεως σύστασις Kal οὐσίωσις.

ς ο) \ / ς ο ἡ γνῶσις, καὶ Bios ὁ ἔνθεος. > 2 lel \ ἐν αὐτῷ yap La N / \ > { \ \ n fal ζῶμεν, καὶ κινούµεθα, καὶ ἐσμέν, κατὰ THY διπλῆν τοῦ > ΄ / \ \ > a > / ἐμφυσήματος δύναμιν, καὶ πνοὴν ἐκεῖθεν ἐμφυσώμενοι ο) / / / a πάντες, καὶ πνεῦμα ἅγιον ὅσοι χωρητικοί, καὶ τοσοῦτον,

3 ακινητος κινουµενου ενταυθα] ακινήτως νοουµενου εκει b || 7 τω µεν...τω δε] το µεν...το dec || ΙΙ Bros] o Bios f ‘plures Reg. et Colb.’ || οτι]--και e |

I4 om εκειθεν aceg

I. τοῦτο] instead of οὗτος.

2. καὶ οὗ λέγεται] ‘and of the thing whose image wt ts called’; or perh. by ‘Attic attraction,’ ‘and of the thing which tt ts called.’

3. ἐκεῖ] in the case of the material image; ἐνταῦθα, in the case of the Son. Kuvovyévov suggests that Gr. understood εἰκών to apply only to pictures or effigies of persons.

5. τὸ ἀπαράλλακτον] Παραλλαγή would express the slight variations that occur in all cases of human copying, or in the course of generations. There is ‘less’ of such variation in the Son’s representation of His Father, than there was when Adam begat Seth κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ (Gen. v 2). By ‘less’ Gr. of course means that there is none.

6. τῶν ἁπλῶν] such as God’s.

7. τῷ µέν...τῷ δέ] not here the dative of comparison, but ‘zz ¢hzs

particular, and in that.’

8. ταὐτὸν µ. 7 ἀφομ.] ‘zdentical | rather than like.’

9. gas] Johnig etc.

20. λόγφ] Gr. seems to mean rather the reasoning mind, which takes account of truth, than speech; ‘cleansed in mind and life.’ This is shewn by the parallels ἄγνοια, γνῶσις, which follow.

11. ζωή] John xi 25 etc. He is Life, just because, as has been shewn, He is Light.

12. οὐσίωσις] ‘the giving of being. He is that by virtue of which all reasonable creatures have permanence and substantive existence.

2b. ἐν αὐτῷ γάρ] Acts xvii 28. The words are not said of the Son.

14. καὶ πνοήν...καὶ rv. dy. | Gen. ii 7, John xx 22. Ἐκεῖθεν in the same way as at the beginning of the §. All of us have received from Him the ‘breath of life’; as many

THEOLOGICAL ORATION IV 14.1

ey: N a / an / b) / καθ) ὅσον ἂν τὸ στόµα τῆς διανοίας ἀνοίξωμεν. δικαιο- / Leh n \ > gs / \ A / σύνη δέ, ὅτι τοῦ πρὸς ἀξίαν διαιρέτης, καὶ διαιτῶν δικαίως a Ν / Ν a \ / a τοῖς ὑπὸ νόµον καὶ τοῖς ὑπὸ χάριν, ψυχῆ καὶ σώματι, / \ N ἷά N \ / \ \ / ὥστε τὸ μὲν ἄρχειν, τὸ δὲ ἄρχεσθαι, καὶ τὴν ἡγεμονίαν / \ las Ni na / \ \ a ἔχειν τὸ κρεῖττον KATA τοῦ YeEipovos, ὡς μὴ TO YElpov > v/ n / G Ww / id Uf ἐπανίστασθαι τῷ βελτίονι. ἁγιασμὸς δέ, ws καθαρότης, Ni a \ κ / fh / ἵνα χωρῆται τὸ καθαρὸν καθαρότητι. ἀπολύτρωσις δέ, n A \ an Ti / . ὡς ἐλευθερῶν ἡμᾶς ὑπὸ τῆς ἁμαρτίας κατεχοµένους, καὶ \ an an / λύτρον ἑαυτὸν ἀντιδιδοὺς ἡμῶν τῆς οἰκουμένης καθάρσιον. / an a / \ \ ἀνάστασις δέ, ὡς ἐντεῦθεν ἡμᾶς ἀπανιστᾶς, καὶ πρὸς τὴν

la) \ 5 / \ a an \ Ταῦτα μὲν οὖν ἔτι Kowa τοῦ τε ὑπὲρ ἡμᾶς καὶ

απανιστων bf ‘tres Reg.’ |

as are capable of it have received the Holy Spirit, in measure proportioned to our receptivity.

2b. δικαιοσύνη] 1 Cor. i 30. Gr. does not see in the passage any ref. to justification. Christ is ‘righteousness’ inasmuch as He awards in all cases what is meet and right. As examples of such award, He mentions the judging justly between those under the law and those under grace, and between soul and body. Διαιτᾷν with the dat. is {ο arbztrate jor or between. By arbitrating between those under law and grace respectively, Gr. prob. meant that in the final settlement of rewards and punishments account will be taken of the opportunities which each man has enjoyed in life.

6. ἁγιασμός] 1 Cor. i 30. As being Himself all purity, He cannot but sanctify those to whom He comes, in order that that which is pure, 1.6. the revelation of God, may be received by purity, i.e. by souls which are characterized by it.

g. λύτρον] Mark x 45; cp.1 Tim. ii 6.

7b. Ths otk. καθ.] cleanse the world.’

10. ἀνάστασις] John xi 25. Ἐν- τεῦθενΞ- ‘from this world.’ Gr. does not seem to intend ἐντ. ἡμ. ἆπαν- ιστάς to refer to the bodily resurrection, but to the spiritual and moral resurrection of which the next clause speaks.

21. The foregoing belong to Him both as God and as Man ; the following belong to Him as incarnate :— Man, Son of Man, Christ, Way, Door, Shepherd, Sheep, Lamb, High Priest, Melchizedeh. He must be thought of as God and Man,—as God unchanged in assuming the manhood.

129) ert] asin S το ος far.”

10. τοῦ τε ὑπὲρ ἡμ.] It would be quite in keeping with Gr.’s usage to make the τοῦ masc., ‘ Hz who is above us and Him who came to be what He ts for our sakes’; cp. § 7. But perhaps we may give Gr. the benefit of the doubt and take the word as neut., as it is below.

‘ seefficeent to

GREGORY OF NAZIANZUS ων σεν. ς / \ a b] a ad δὲ ἰδίως ἡμέτερα καὶ τῆς ἐντεῦθεν προσ- / A λήψεως' ἄνθρωπος pév, οὐχ ἵνα χωρηθῇ µόνον Sua Ui Β [ο σώματος σώμασιν, ἄλλως οὐκ ἂν χωρηθεὶς διὰ τὸ τῆς 4 BA b) Ch GA \ ς / 3 ς a \ φύσεως ἄληπτον' ἀλλ ἵνα καὶ ἁγιάση Ov ἑαυτοῦ τὸν ἷά / A 5 ἄνθρωπον, ὥσπερ ζύμη γενόμενος τῷ παντὶ φυράµατι, καὶ πρὸς ἑαυτὸν ἑνώσας τὸ κατακριθὲν ὅλον λύση τοῦ κατα- / Y ο) κρίµατος, πάντα ὑπὲρ πάντων γενόμενος, ὅσα ἡμεῖς, πλὴν τῆς ἁμαρτίας, σῶμα, ψυχή, νοῦς, δι ὅσων ὁ θάνατος" τὸ κοινὸν ἐκ τούτων, ἄνθρωπος, θεὸς ὁρώμενος, διὰ τὸ νοού- 1ο µενον. vids δὲ ἀνθρώπου, καὶ διὰ τὸν “Addy, καὶ διὰ τὴν 9 { an io) / παρθένον, ἐξ ὧν ἐγένετο" τοῦ μέν, ὡς προπάτορος, τῆς δέ, / / \ / \ ὡς MNTPOS, VOM@ Kal οὐ νόµῳ γεννήσεως. Ἀριστὸς δέ, διὰ \ x a / τὴν θεότητα Χχρίσις yap αὕτη τῆς ἀνθρωπότητος, οὐκ 5 / \ \ BA \ id Ζ΄ V4 evepyela κατὰ τοὺς ἄλλους χριστοὺς ἁγιάζουσα, παρουσία 15 δὲ ὅλου τοῦ χρίοντος Hs ἔργον ἄνθρωπον ἀκοῦσαι τὸ (ολ / ς > ὁδὸς δέ, ὡς δι

21. 1 de nuas] καθ ηµας ‘Reg. Cypr.’ || 6 τω κατακριθεν a | 8 οσων] οσον ef || ο θανατος] ΟΠ oe || 9 To νοουμενον] τον νοουµενον ac

1. & δὲ The antec. is ἄνθρω- 13. Χρίσι γὰρ αὕτη) repeated

mos, υἱὸς ἀνθρ., etc. from § 2.

2. ἄνθρωπος] John viii 4o etc. 7b. οὐκ ἐνεργείᾳ] In the case of

He is Man, ‘ot only that by means other ‘anointed’ ones the Godhead

of the body He might come within the compass of bodily creatures, which would otherwise have been impossible because His nature could not be apprehended.,’

8. dv ὅσων 6 θάνατος] ‘all that death comes through’; cp.1 7.

Q- θεὸς dp. διὰ τὸ v.] ‘God in visible form, by reason of that in Him which was invisible.’

12. vou, καὶ οὐ vouw, γ.] ‘dy, and yet not by, the law of birth (or generation)’; as born by natural descent from Adam, and by natural birth from His Mother, though His conception was miraculous.

sanctifies them by exerting energy upon them; but in the case of Christ’s humanity the sanctification was due to the indwelling of the entire power which sanctifies. The effect of this is that that anointing power in Him bears the name of God, while that which it anoints is raised to Godhead. In this statement we have the converse of that inexactness which has been referred to above. It is not really τὸ χρίον, strictly speaking, which is called man, but 6 χρίων.

16. 666s] John xiv 6,

17. θύρα] John κο.

Kal ἡμᾶς' καὶ ὡς ἀγενεαλόγητος τὸ ἄνω" Τὴν yap yeveav a / \ \ /

THEOLOGICAL ORATION IV

TOLMAVTLKNS

βάδιζε

(xxili) 2, 3. ᾿Ἐντεῦθεν, from earth to heaven; or perh. it is used in contrast to ἐκεῖθεν below, and means ‘here.’

6. πρόβατον...ἀμνός] Is. lili 7. The word τέλειον (not τέλειος) is evidently used in its Homeric sense, ‘a thing without blemish.’ Possibly the neut. is used to make the word agree with σφάγιον.

8. ἨΜελχισεδέκ] Heb. vii 1 foll.

ϱ. ayev. τὸ ἄνω] in His divine nature.

12. κατὰ τῶν π. 6. ἀρ.] in reference to Abram’s triumph over the _ four kings.

14. θεικῶς] as is befitting to God.

17. ἐκεῖνο] viz. the text Ἰησοῦς Χ.

something of a ‘riddle,’ in order to fix his teaching in the memory. The words from ]ησοῦς to σωματικῶς form the subject; 6 αὐτὸς mv. is the predicate. The interpr. which Gr. has just put upon the title Χριστός must be borne in mind. He seems to take x6. κ. σημ. closely together, in the sense of ‘recently,’ ‘ during these last few days,’—not, of course, like πρώην τε καὶ χθές, excluding the present, but including it. With σω- ματικῶς cp. Col. li g; the adverbs have no verbs to qualify, unless ὤν or ὑπάρχων be supplied. For πνευ- ματικῶςΞ-νοουμένως see Westcott on Heb. ix rg. The sentence is therefore: ‘ Jesus, anointed with the whole indwelling Godhead, who now for a few days has been in bodily form, is, considered according to the inward

144 GREGORY OF NAZIANZUS ὑψηλοτέροις 7) ταπεινοτέροις ὀνόμασιν' Τησοῦς Χριστός, χθὲς καὶ σήμερον σωματικῶς, ὁ αὐτὸς πνευματικῶς, Kab εἷς τοὺς αἰῶνας. ᾽Αμήν.

principle of His being, the same _ before His incarnation, and will be unchanged personality that He was 5ο for ever.’

ς \ aA n / A X 1. Ὁ μὲν δὴ περὶ τοῦ υἱοῦ λόγος τοιοῦτος' καὶ \ \ \ / οὕτω διαπέφευγε τοὺς λιθάζοντας, διελθὼν διὰ µέσου la) ig / \ a he / αὐτῶν. ὁ λόγος yap ov λιθάζεται, λιθοβολεῖ δέ, ὅταν / A / / nr aA, ἐθέλῃ, Kal σφενδονᾷ θηρία, λόγους κακῶς τῷ ὄρει προσβαί- / Β if a Le / νοντας. TiS ἂν εἴποις, pact, περὶ τοῦ ἁγίου πνεύματος; / Ce EAN > / / Ν νο A 2/ πὀθεν ἡμῖν ἐπεισάγεις ξένον θεὸν καὶ ἄγραφον; τοῦτο ἤδη \ ς \ \ \ \ Αα tan καὶ οἱ περὶ τὸν υἱὸν µετριάζοντες. ὅπερ γὰρ ἐπὶ τῶν ὁδῶν ς n b) \ \ n an VA. / > . > / εὑρεῖν ἐστὶ καὶ τῶν ποταμῶν, σχἰζονταί τε aT. ἀλλήλων, \ . YA / ο) > n / καὶ εἰς ἄλληλα συνάγονται' τοῦτο κἀνταῦθα συμβαίνει \ \ a a > Vij \ \ Var or a διὼ τὸν πλοῦτον τῆς ἀσεβείας, καὶ τοὺς τὰ ἄλλα διεστῶτας

/ τὸ µαχόμµενον.

Desunt omnia in a usque ad ο. 6 medium 1. 1 τοιουτος] τοσουτος be ‘Or. 1’ || 2 om διελθων δια µεσου αυτων ἆ |

6 επεισαξεις ἆ

1. So the Son has escaped your stoning; but even among those who shrink from extremes in thetr opposttion to the Son, there are some who think there ts no scriptural authority for calling the Holy Spirit God. They part company with the extreme men, and then rejoin them, like roads or rivers that divide and then meet again.

2. διελθὼν διὰ μ.] St John viii

50. This ref. should be added to

those given by Tischendorf zz loco.

8. λιθοβολεῖ] cp. ii 2.

6. ἄγραφον] i.e. not so called in Scripture.

7. περὶ τ. vi. µετριάζοντες] Ath. ad Serap. it makes the same complaint: ἐξελθόντων μὲν τινῶν ἀπὸ τῶν ᾿Αρειανῶν διὰ τὴν κατὰ τοῦ υἱοῦ τοῦ θεοῦ βλασφημίαν, φρονούντων δὲ κατὰ τοῦ ἁγίου πνεύματος. See Swete in Dict. Chr. Biogr., s.v. ‘Holy Ghost,’ p. 121, 122.

26. ἐπὶ τῶν ὁδῶν εὗὑρ. é.] Roads and rivers sometimes divide, and then the divergent portions meet again lower down. So here, people differ on most points but agree on others, so that you never can be sure where they agree and where they are at issue,

GREGORY OF NAZIANZUS

τῶν ζητημάτων ἀποκναισθέντες ταὐτὸ πάσχοµεν τοῖς κακοσίτοις, ο ἐπειδὰν πρός τι τῶν βρωµάτων ἀηδισθῶσι, πρὸς πάντα λόγον ὁμοίως, ὥσπερ ἐκεῖνοι πρὸς τροφήν, δυσχεραίνοµεν. ὅμως διδότω τὸ πνεῦμα, καὶ ὁ λόγος

2. ζητηματων b

2. The enquiry about the Holy Ghost ts difficult, Controversialists defeated over the Son attack the Holy Ghost the more eagerly. Good Christrans, sick of argument, wish the enquiry left alone. But we must try. I shall not discuss the meaning of ‘holy’ and of ‘Spirit,’ or of the two words together. That has been done by others.

3. οἱ ἄνθρωποι] The clause χρὴ

γάρ τι κτλ., as well as the opposed

ἀλλ᾽ ὅτι καὶ ἡμεῖς, shows that Gr. does not mean ‘men,’ including good Christians who dislike controversy, but ‘the men,’ i.e. his opponents. Their very failure, and the exhaustion of their arguments about the Son (ἀποκαμόντες), make them the more keen in their attack upon the Spirit.

7. κακοσίτοι] ‘squeamish about their diet.’

76. ot ἐπειδὰν κτλ.] The Mss. appear to give no sign of any other reading, but the grammar is in hopeless confusion. The simplest remedy would be to strike out ot before

7 βρωµατων]

ἐπειδάν, and to insert it before πμὸς πάντα. Otherwise we must suppose that some words have fallen out after ἀηδισθῶσι, such as πάντα ἄπο- στρέφονται, followed by ἡμεῖς οὖν to begin a new sentence. The required sense is plain, though it cannot be got out of the present text: that as people of delicate stomach, who have had something offered them which they dislike, turn against food in general, so we, disgusted with the Eunomian arguments about the Son, are disinclined to listen to arguments of any kind about the Spirit, or indeed on any religious subject.

0. ὁ λόγος δραμεῖται] 2 Thess. iii 1. As, however, ὁ λόγος is here ‘the argument,’ and not directly ‘the word of God,’ Gr. shrinks from making 4 the subject of δοξασθή- cera, as in St Paul.

II. ποσαχῶς] in how many different senses the words πνεῦμα and ἅγιος are used in Scripture.

13. μαρτυριῶν] ‘the texts that bear upon the investigation.’

’ / \ 3 1 [ο / / N N ο) ἐδιοτρόπως τὸ ἐξ ἀμφοῖν συνηµµένον, λέγω δὲ τὸ πνεῦμα € nA \ n TO ἅγιον, ἑτέροις παρήσοµεν, οἳ καὶ ἑαυτοῖς καὶ ἡμῖν ταῦτα ie b) \ νὰ ς a a > / > \ δὲ πεφιλοσοφήκασιν, ἐπεὶ καὶ ἡμεῖς ταῦτα ἐκείνοις. αὐτοὶ δὲ \ a na / πρὸς τὰ ἑξῆς τοῦ λόγου τρεψόµεθα. 5 \ BN \ / 3. Οἱ μὲν odv, ὡς ξένον Twa θεὸν καὶ παρέγγραπτον a an \ / / εἰσαγόντων ἡμῶν τὸ πνεῦμα τὸ ἅγιον, δυσχεραίνοντες, καὶ aA nan > A σφόδρα προπολεμοῦντες τοῦ γράμματος, ἴστωσαν ἐκεῖ / ae / \ n φοβούμενοι φόβον, οὗ μὴ ἔστι φόβος, καὶ σαφῶς yivw- / v4 + an 2 / > \ > A € / σκέτωσαν ὅτι ἔνδυμα τῆς ἀσεβείας ἐστὶν αὐτοῖς ἡ φιλία n \ τοῦ γράμματος, ὡς δειχθήσεται μικρὸν ὕστερον, ἐπειδὰν b! > / b) rn. / / ο a \ τὰς ἐνστάσεις αὐτῶν εἰς δύναμιν διελέγξωµεν. ἡμεῖς δὲ a fa) a n VA A τοσοῦτον θαρροῦμεν τῇ θεότητι τοῦ πνεύματος, ὃ πρεσ- / v4 \ an / > n > / \ βεύοµεν, ὥστε καὶ τῆς θεολογίας ἐντεῦθεν ἀρξόμεθα, τὰς > \ a / X bd / yA aA αὐτὰς τῇ τριάδι φωνὰς ἐφαρμόζοντες, Kav τισι δοκῇ

2 ταυτα...ταυτα] ταὐτὰ...ταὐτὰ ceg || 4 τρεψωµεθα eg

3. ἐπεὶ καὶ ἡμεῖς] The use of ἐπεί, where perh. we might have expected ws, seems to be in favour of the reading ταὐτά, which would thus be taken to mean, ‘since we agree with them.’ But the Mss. are not of very great value in matters of this kind (and it must be remembered that the principal Ms. fails us at this point); and it would be difficult to supply a verb that would suit tatrd, which the obvious φιλο- σοφοῦμεν would not do. ᾿Ἐπεὶ will therefore indicate that the proposed division of labour is a fair one: the ἕτεροι (by whom Gr. prob. means, not Basil, but students who were still living to profit by his labours), have worked at that particular study for our advantage as well as their own, and we will leave it to them, since we are labouring at this other for theirs as well as ours.

8. Zeal for the letter of Scripture ts sometimes a cloak for sinful unbelief. My confidence in the Godhead of the Holy Ghost ts absolute. fle is the Light that lighteneth every man, equally with the Father and the Son. I will fearlessly proclaim flim.

5. παρέγγραπτον] wrongly entered on the list; cp. Π 18.

7. προπολεμοῦντες τ. yp.] Gr. will not say τῆς γραφῆς; cp. iv 1 οἱ τοῦ γράμματος ἱερόσυλοι.

ib. ἐκεῖ φοβούμενοι Φϕ.] Ps. lii 6 (liii 5).

11. els δύναμιν} ‘to the best of our

power.’

12. θαρροῦμεν τῇ θ.] ‘have such

confidence im,’ not merely in the sense of believing that the thing is so, but in that of resting upon it for support. tb. πρεσβεύομεν] ‘revere’; cp.15. 13. τῆς θεολογίας] ‘of our account of the Godhead.’ For numerous

exx. of the use of the word, see °

Suicer s.zv. 10. ἐντεῦθεν] explained by the clause τὰς αὐτὰς...ἐφαρμόζοντες.

κόσμον, ὁ υἱός. ἦν τὸ PAS τὸ ἀληθινόν, ὃ φωτίζει πάντα 2/ > / > \ / co; / ἄνθρωπον ἐρχόμενον εἰς τὸν κὀσμον, ὁ ANOS παράκλητος. pas, καὶ Pas, καὶ Pas’ arn ἓν has, εἷς θεός. τοῦτό ἐστιν ὃ καὶ Δαβὶδ ἐφαντάσθη

/ ν) A / 2 / n πρότερον, λέγων “Ey τῷ φωτί σου ὀψόμεθα φῶς. καὶ fa) rn / \ a νῦν ἡμεῖς καὶ τεθεάµεθα καὶ Knpvoooper, ἐκ φωτὸς τοῦ πατρὸς φῶς καταλαμβάνοντες τὸν viov ἐν hott τῷ ρὸς φῶς pL ς: > / A πνεύµατι, σύντοµον καὶ ἀπέριττον τῆς τριάδος θεολοηίαν. e aA / ο An * iA nea 0 ἀθετῶν ἀθετείτω, 0 ἀνομῶν ἀνομείτω' ἡμεῖς ὃ νενοήκαµεν, \ / 2 > + ς \ 5) / \ / καὶ κηρύσσοµεν. ἐπ᾽ ὄρος ὑψηλὸν ἀναβησόμεθα καὶ βοή- if i, \ a σοµεν, εἰ μὴ κάτωθεν ἀκουοίμεθα. ὑψώσομεν τὸ πνεῦμα, / x / οὐ Φοβηθησόµεθα. εἰ δὲ καὶ Φοβηθησόμεθα, ἡσυχάζοντες, οὐ κηρύσσοντες. πλ 3 AS / 5 5 4. Ed nv ὅτε οὐκ ἦν ὁ πατήρ, ἦν ὅτε OVK ἦν ὁ υἱός. 7 προτερον εφαντασθη dg | 11 θεολογιαν] οµολογιαν b || 13 και κηρυσσοµεν] 15 ησυχαζοντες] ησυχασοµεν f

I. ἢν τὸ ps] Johnig. There is no need to suppose that Gr. inom kar f |

tends to make yy into a mere py φοβεσθε' εἰπόν... Ιδοὺ ὁ θεὸς copula; ‘the true light was the ἡμῶν. Father.’ ‘O πατὴρ would more Iq. εἰ μὴ κάτωθεν dx] Gr. prob.

naturally be in apposition to τὸ Pos.

8. ἐν τῷ φωτί σου] Ps. xxxv το (xxxvi 9). Both parts of the verse are frequently quoted by the Fathers as containing the doctrine of the Trinity. For the first half cp. Ambr. de Sp. S.A 15:

0. τεθεάµεθα κτλ.] The passage is influenced by I John i 135054

tb. ἐκ φωτὸς τοῦ πατρός] This is implied in the word ‘ 7/y light’; the Holy Ghost is the Father’s light, which implies that the Source from which He proceeds 1 is light also.

12. 6 ἀθετῶν κτλ. ] AS, ο” with possibly a reminiscence of Ez. ili 27.

thinks of his favourite reference to Moses on Sinai, and of the unprepared people who were forbidden to goup with him.

15. εἰ δὲ καὶ φοβ.] ‘and tf we should be afraid at all, ct will be for holding our peace, not for proclaimeng Him?

4. There never was a time when fle was not. No one person of the Trinity can be imagined to exist or to have ever extsted without the others ; Jor an imperfect Godhead ts unthinkable; especially a Godhead without holiness. Lf He ever began to extst, fe ἐς on a level with us. How then could He raise us, as He does, to Godhead? —

> NaN 5 αν ον a \ \ / εἰ τὸ ἓν HY aT ἀρχῆς, καὶ τὰ τρία. a x \ / ο / βάλλεις, τολμῶ, καὶ λέγω, μηδὲ τὰ δύο ONS ava. / / \ an ο bs \ / / τελεία; τελεία δὲ πῶς, 7) λείπει τι πρὸς τελείωσιν; λείπει / \ X / / ὧν ηλ a \ na δέ πως, μὴ ἐχούση τὸ ἅγιον' ἔχοι δ ἂν πῶς, μὴ τοῦτο ” N \ o- \ rn ε- ς / ὃς NU σ ἔχουσα; ἢ γὰρ ἄλλη τις παρὰ τούτο Nn ἁγιοτης ᾽ καὶ Ώ τις

A

/ Wy EB \ Waa) a TETAKTAL, καὶ EL µικρον προ εμου.

/ τεμνόµεθα. xX a /

4. 1 ΟΠΙ το αγιον ο6[-5 || 2 τρια]--ην { || 4 θεοτης ει µη τελεια] θεοτη- τος Ίµιτελεια b: θεοτητος ει µη τελεια ἆ: θεοτης 7, {ει suprascr.) µη τελεια ς |

8 η αυτη]

αὕτη ceg || 10 διχα]--του dfg || 11 απο]--του ‘duo Colb.’

3. μηδὲ τὰ δύο θῇς ἄνω] ‘ 7 venture to tell you not to set the other two up either,’ because it is useless and illogical to attempt it.

4. ef μὴ τελεία] I retain this reading in the text, as it has most authority and makes good sense ; but I have little doubt that the true reading, which would account for the variants, is ἡ μὴ τελεία.

6. μὴ τοῦτο ἔχουσα] By τοῦτο Gr. means the Holy Ghost.

7. ἢ γὰρ ἄλλητις] Besides the superior Ms. authority for 7, it accords better with the καὶ before 7 τις, which would be unintelligible with ei. It is quite in Gr.’s style to interpose the question with καὶ before passing on to the second horn of the dilemma. ‘ Zzther the holiness of the Godhead is independent

of the Holy Spirit,—and in that case I should like to be informed what it is supposed to be; or if’ etc.

1ο. mer’ ἐμοῦ] in company with creatures like us.

5. The Sadducees denied Hts exzstence. Some of the best Greek thinkers had glimpses of Him, but there was no agreement among them on the point. Christians likewise are divided. While some believe Him to be God, some think Him a Divine operation, or even a creature; some make nice distinctions between Firs nature and those of the Father and Son.

14. μικρὸν ἄνωθεν] ‘a little farther back’; the same comparative use which we observed in πόρρωθεν ii 2.

15. διειλήφαμεν] ‘have discussed’ ; cp. iv 16.

15Ο GREGORY OF NAZIANZUS

’ / b) \ \ > } > \ > is ’ 50) ἐνόμισαν' οὐδὲ yap ἀγγέλους, οὐδὲ ἀνάστασιν' οὐκ 01d \ fal / a a ὅθεν τὰς τοσαύτας περὶ αὐτοῦ μαρτυρίας ἐν TH Tahara / ¢ , \ A διαπτύσαντες. Ελλήνων δὲ οἱ θεολογικώτεροι, καὶ μᾶλλον a / \ 3 A ἡμῖν TpoceyyioavTes, ἐφαντάσθησαν pév, ws ἐμοὶ δοκεῖ" \ n / a an / \ \ περὶ δὲ τὴν κλῆσιν διηνέχθησαν, νοῦν τοῦ παντός, καὶ TOV τῶν δὲ A a / a /' e Kal ἡμᾶς σοφῶν οἱ μὲν ἐνέργειαν τοῦτο ὑπέλαβον, οἱ δὲ / € \ / 4 SN b) / ς / / κτίσμα, ot δὲ Θεόν, οἱ δὲ οὐκ ἔγνωσαν ὁπότερον τούτων, . A an an / / n aidot τῆς γραφῆς, ὥς φασιν, ὡς οὐδέτερον σαφῶς δηλω- σάσης. καὶ διὰ τοῦτο οὔτε σέβουσιν, οὔτε ἀτιμάζουσι, / \ 3 nr / lal x \ Ie µέσως πως περὶ αὐτοῦ διακείµενοι, μᾶλλον δὲ Kal λίαν > / \ lal \ ς / ς \ / / ἀθλίως. καὶ τῶν θεὸν ὑπειληφότων οἱ μὲν ἄχρι διανοίας δν > A ο AN aA. ο) ws an } εἰσὶν εὐσεβεῖς, οἱ δὲ τολμῶσιν εὐσεβεῖν καὶ τοῖς χείλεσιν.

BY, Ny Ey. / / / A / ἄλλων δὲ ἤκουσα μετρούντων θεότητα σοφωτέρων, οἳ τρία i \ > 3 an 4 an Ν / an μὲν εἶναι καθ ἡμᾶς ὁμολοηοῦσι τὰ νοούµενα, τοσοῦτον δὲ. VA if Cg ὃν s x ϱ) 'g \ / ἀλλήλων διέστησαν, ὡς τὸ μὲν καὶ οὐσίᾳ καὶ δυνάµει

I. οὐδὲ γὰρ ἀγγ.] Acts xxiii δ. because, although orthodox divines

Gr.’s remark is not exactly logical (γάρ); the denial of angels would not involve the denial of the Holy Spirit. It looks as if he had carelessly taken πνεῦμα in that passage to Ξἅγιον mv.

8. διαπτύσαντες] Cp.i2. By τὰς τοσαύτας Gr. prob. means, as De Billy interprets, Zot ac tanta.

2b. "Ἑλλήνων δὲ οἱ θ.] no doubt esp. Plato and Aristotle. If the actual expression νοῦς τοῦ παντός does not occur in Plato, the thought is frequently there, and prob. the expression itself in some of the Neo- Platonists. The phrase τὸν θύραθεν νοῦν comes from Arist. de Gen. An. ii 3.

a διηνέχθησαν] ‘they differed, i.e. from one another.

6. τῶν δὲ καθ’ hu. σ.] ‘of our own clever people,’ as opp. to Ἑλλήνων. There is an ironical tone in σοφῶν,

are included in the phrase, Gr. is thinking most of the heretical doctors.

ΙΙ. µέσως πως...διακ.] ‘hold a kind of neutral position with regard to fim.’

12. ἄχρι diavolas] Like the µέχρι which has occurred several times in these Orations, ἄχρι means ‘in thought and no farther.’ They have not the courage to express it.

14. ἄλλων δὲ ἠκουσα] ‘/ have heard others, still cleverer, meting out Godhead.’ It is not known whom he means.

15. τὰ voovmeva] ‘that our notion zs that of three existences.’ The neut. is used throughout to avoid undue handling of personal language.

16. διέστησαν] ist aor., ‘they put them at such a distance from each other, as to make the first’ etc. -

151 flee Ely? 2 \ \ / / 5) ey, δέ: \ δὲ ποιεῖν ἀὀριστον τὸ δὲ δυνάµει µέν, οὐκ οὐσία δέ' τὸ δὲ / / / / \ ἀμφοτέροις περιγραπτόὀν ἄλλον τρόπον μιμµούμενοι τοὺς / SN 2 Ny δηµιουργόν, καὶ συνεργόν, καὶ λειτουργὸν ὀνομάζοντας, καὶ τὴν ἐν τοῖς ὀνόμασι τάξιν καὶ χάριν τῶν πραγμάτων b) Y, 5 / ἀκολουθίαν εἶναι νομίζοντας. 5 ¢ la) δὲ \ SS \\ δὲ 5 e / 6. 'Ημῖν δὲ πρὸς μὲν τοὺς οὐδὲ εἶναι ὑπειληφότας 3 aA 7 \ \ οὐδεὶς λόγος, ἢ τοὺς ληροῦντας ἐν “ENANow. μηδὲ γὰρ ς . a / / > \ / κ δὲ ἁμαρτωλῶν ἐλαίῳ πιανθείηµεν εἰς τὸν λόγον. πρὸς δὲ \ - cf ὃ / A) \ n Nan μα x fa) τοὺς ἄλλους οὕτω διαλεξὀµεθα. TO πνεῦμα τὸ ἅγιον ἢ τῶν / 3 A καθ ἑαυτὸ ὑφεστηκότων πάντως ὑποθετέον, ἢ τῶν ἐν 1ο ἑτέρῳ θεωρουµένων' ὧν τὸ μὲν οὐσίαν καλοῦσιν οἱ περὶ

though in a somewhat different form, those, etc. He seems to mean Arius. 4. τάξι καὶ xdpw] The word χάρις appears to be used in the sense which Lidd. and Scott put as Iv 2, viz. ‘homage due,’ ‘majesty’; and τάξις accordingly will be,, not exactly the order in which the names stand in the Bible, but the rank which is inherent in each. ‘Who think that the rank and dignity of the respective names denotes a gradation of the realities which they represent.’ The mpdyuara, of course, are the three Blessed Persons themselves.

6. Against Sadducee and Greek L shall not indulge myself to argue, but only against the others. The Holy Ghost is either a contingent or a substantive existence. Lf contingent, He must be a Divine operation or influence; but this does not agree with the personal language of Scripture. If He ts a substantive existence, He ts either God or a creature; there ts no betwixt and between... Tf

7 ovdets] ουδεις ο b: ovde εις ce ‘duo Reg.’ |

He ts a creature, how can we ‘believe tn’ Him? He must be God.

8. ἁμαρτ. ἐλαίῳ] Ps. cxl (cxli) 5. It may be asked, why it would be an anointing of himself with the oil of sinners for his oration to enter into controversy with such persons, while he feels himself at liberty to argue with the Macedonians. The answer is, that the ἁμαρτωλοὶ are not opponents (as the Donatists might have said) too bad even to be argued with. He means that, although it might add a richness and profusion to his discourse, there would be a kind of sinful self-indulgence in demolishing opinions with which he was not practically confronted.

ϱ. τῶν Kal’ ἑαυτὸ ὑφ.] ‘ether an independent subsistence, or a thing observed in something else.’

13. ἐνέργεια τοῦτο ἂν εἴη θ.] ‘2¢ (the Holy Spirit so conceived of) τυ1ῇ/ be an operation of God’—an influence, an inspiration, or the like—‘for

i \ J a παροξύνεται, Kal ὅσα κινουµένου TAPAS ἐστίν, οὐ κινήσεως; > Ν WZ > a \ Ν > id / εἰ δὲ οὐσία τις, οὐ τῶν περὶ τὴν οὐσίαν, ἤτοι κτίσμα / / / µέσον yap τι τούτων, ἤτοι µηδε- / / A rd. an / ιο τα ς \ τέρου µετέχον, ἢ ἐξ ἀμφοῖν σύνθετον, ovd ἂν οἱ τοὺς

> > bf \ / ἆλλ, εἰ μεν κτίσμα, a b) ο ον / Oe 5 > lal / . \ πῶς εἰς αὐτὸ πιστεύοµεν, ἢ ἐν αὐτῷ τελειούμεθα; οὐ γὰρ > / > / \ \ fal if TAUTOV ἐστι πιστεύειν ELS TL, καὶ περὶ αὐτοῦ πιστεύειν. εἰ δὲ

what else could it be, or from whom besides could it come??

I. φεύγει σύνθεσιν] It is assumed that all will agree that the simpler the account, the better.

2. ἐνεργηθήσεται...παύσεται] The fut. is logical, not temporal. It is of the very nature of an ‘operation’ to be incapable of independent action, or to continue when the operator stops.

3. πῶς οὖν évepye] The Bible, however, attributes to the Holy Spirit operations of His own, such as ‘saying’ this and that (τάδε) ‘separating’ (an inexact reminiscence of Acts κ] 2).

4. λυπεῖται] Eph. iv 30.

26. Kwoupévov] middle voice. These are notes, Gr. says, not of a motion in the abstract (such as an ἐνέργεια is), but of the thing which is in motion.

6. τῶν περὶ τὴν οὐ.] ‘an existence, and not an attribute of existence.’

ϱ. τραγελάφους] the typical fabulous compound.

Io. τελειούμεθα] in baptism; cp. § 29.

20. οὐ γὰρ ταὐτόν ] ΄ 1{ ἐς not the same thing to believe in anything, and to believe statements about tt; the first zs peculiar to God, the second can be done with any thing. See Pearson on the Creed 7 δε[ῖευε in God; who rightly says that the distinction is more characteristic of Western than of Eastern theology.

13. οὐδὲ ποίηµα] sc. ἐστί. The apodosis begins at this point, not at ἀλλ᾽ οὐ κτίσμα.

7. Now itis your turn. ‘Is He begotten, or unbegotten? If begotten, of whom? Lf of the Father, there are two Sons; tf of the Son, He is a grandson. Your names do not terrify me. Because we are obliged to speak of ‘Sonship’ in the Godhead, it does not follow that all earthly nomenclature would apply; or at that rate you will have to say al manner of strange things.

/ γεννητόν. ο CAN \ >) WN > A / εν / \ ) / τοῦ υἱοῦ. καὶ εἰ μὲν ἐκ τοῦ πατρὸὀς, υἱοὶ δύο καὶ ἀδελφοί. \ / / . / Ἀ \ \ σὺ δέ por πλάττε καὶ διδύµους, εἰ βούλει, ἢ τὸν μὲν / Χ \ ip 2) \ / 9 / πρεσβύτερον, τὸν δὲ νεώτερον’' ἐπειδὴ λίαν Ei Φιλοσώματος. > NV ed fa) eon / / \ ς \ ς id x εἰ δὲ ἐκ τοῦ υἱοῦ, πέἐφηνέ, φησι, καὶ υἱωνὸς ἡμῖν θεύς' οὗ ο) δι fu / a \ 3 rn τί ἂν γένοιτο TrapadogoTepov; ταῦτα μὲν οὖν οἱ σοφοὺ τοῦ: o \ My \ / > / aN \ ) κακοποιῆσαι, τὰ δὲ ἀγαθὰ γράφειν ov θέλοντες. ἐγὼ δὲ εἰ \ / MA \ / A \ 2 μὲν ἑώρων ἀναγκαίαν τὴν διαἰρεσιν, ἐδεξάμην ἂν τὰ πράγ- > \ \ > / b) / ’ \ / pata, οὐ φοβηθεὶς τὰ ὀνόματα. ov γάρ, ἐπειδὴ κατά τινα / ς / e\ ς ο > {A ς ο) A σχέσιν ὑψηλοτέραν υἱὸς ὁ υἱός, ov δυνηθέντων ἡμῶν ἄλλως

WA b / XN an A Nae / / \ οὕτως ἐνδείξασθαι τὸ ἐκ τοῦ θεοῦ καὶ ὁμοούσιον, ἤδη καὶ ie / / / See \ a Xx tf xX ἡμετέρας συγγενείας, µεταφέρειν ἐπὶ τὸ θεῖον. ἢ τάχα ἂν

7. 4 υποδιαιρησει ‘Reg. Cypr.’ || 15 της] τας b || 18 om τι ‘Reg, a’ says would not scare him off are such as that of υἱωνός. Not that he

admits that such a name would

I. ἐνταῦθα ods ὁ λ.] ‘now for your say.’ It begins at 4 ἀγέννητον. 3. δύο τὰ ἄναρχα] viz. the Father

and the Spirit.

6. σὺ δέ wo πλ.) This is Gr.’s interpolation into his adversary’s argument.

7. Φιλοσώματος] 1.8. determined to refer everything to material standards.

ϱ. σοφοὶ τοῦ κακ.] Jer.iv 22. It is hard to see why Gr. balances this clause by ‘and will not wrzte what is good.’ It is not a reference to anything in Scripture. No doubt the Eunomian literature was as extensive as its oral polemic.

II. τὰ πράγματα] much as at the end of § 5. The ‘names’ which he

necessarily be applicable, even if the ‘facts’ were as suggested. This is shewn in the next sentence.

12. Kara twa ox. ὑψ.] ‘according to some relationship too lofty for us to understand’ the Son is Son. No other language would express at once His derivation from the Father and His being of one substance with Him. It does not follow, however, that all the nomenclature of our earthly relationships is to be transferred straightway to the Godhead.

20. you like to carry the game farther’; Cp. lll 7 προσπαίξω τὸν π.

154 GREGORV OF NAZIANZUS ελήσει τον ὔεον συγγενὀµενον, KATA τους παλαιοὺς λήρους καὶ μύθους, γεννήσασθαι τὸν υἱόν, εἰσήχθη τις ἡμῖν καὶ Μαρκίωνος καὶ Όὐαλεντίνου θεὸς ἀρρενόθηλυς, τοῦ τοὺς καινοὺς αἰῶνας ἀνατυπώσαντος. 8. πεὶ δέ σου τὴν πρώτην διαίρεσιν οὐ δεχόµεθα, τὴν μηδὲν ἀγεννήτου καὶ γεννητοῦ µέσον ὑπολαμβάνουσαν, αὐτίκα οἰχήσονταί σοι μετὰ τῆς σεμνῆς διαιρέσεως οἱ ἀδελφοὶ καὶ οἱ viwvol, ὥσπερ τινὸς δεσμοῦ πολυπλόκου τῆς πρώτης ἀρχῆς λυθείσης συνδιαλυθέντες, καὶ τῆς θεολογίας ὑποχωρήσαντες. ποῦ γὰρ θήσεις τὸ ἐκπορευτόν, ElTE µοι, µέσον ἀναφανὲν τῆς ons διαιρέσεως, καὶ παρὰ κρείσσονος ἢ κατὰ σὲ θεολόγου, τοῦ σωτῆρος ἡμῶν, εἶσαyouevov; εἰ μὴ τὴν φωνὴν ἐκείνην τῶν cov ἐξεῖλες εὐαγyeriov, διὰ τὴν τρίτην σου διαθήκην, Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται' ὃ καθ᾽ ὅσον μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα" Kal’ ὅσον δὲ οὐ γεννητόν, οὐχ

3 om Kat Όναλεντιωου aceg 8. διαλυθεισης bdf || 16 om εκπορευεται f

I. συγγενόµενον] ‘by cntercourse with His own will’; cp. iii6. The ‘ancient fables’ are prob. those of heathen mythology, not of Gnosticism.

3. Mapkiwvos] Marcion’s system has really nothing to do with Gnosticism and its fantastic inventions, although he is usually reckoned among the Gnostics. Perh. therefore Gr. uses his name with that of Valentinus to denote in contemptuous indifference Gnosticism in general; or perh. he confuses Marcion with Marcus, the disciple of Val., from whom the Marcosians take their name.

2b. Oeds ἀρρενόθηλυς] Gr. does not mean that Val. taught that God was ἀρρ., but only compares the God who has just been imagined with the bisexual beings of the Valentinian system. See Ιτεη. 1 1 1 εἶναι

4. αἰῶνας] ‘who devised those strange Aecons.’

8. ᾖ/ do not admit that He must be ether begotten or unbegotten. Christ says that He ‘proceeds. You ask what that means. Our powers are insufficient to explain.

0. ἀρχῆς] as in li 25, an ‘end.’ Δεσμός seems to be used in the sense of a knot.

2b. τῆς 0. ὑποχωρήσαντες] ‘retiring from your account of the Godhead.’

14. διὰ τὴν τρίτην σ. δ.] ‘to suct your Third Testament, or, as we might say, ‘your Newest Testament.’

15. ἐκεῖθεν] from such a source as the Father.

ον ες \ . / SA la) / / υἱός' καθ ὅσον δὲ ἀγεννήτου καὶ γεννητοῦ µέσον, θεός. \ ο \ a) la} BA \ x καὶ οὕτω σου τὰς τῶν συλλοηγισμῶν ἄρκυς διαφυγὸν θεὸς 4 n fal / 93 ἀναπέφηνε, τῶν cov διαιρέσεων ἰσχυρότερος. τίς οὖν ἡ / \ \ \ / ο) / > ἐκπόρευσις; εἰπὲ σὺ τὴν ἀγεννησίαν τοῦ πατρός, καηγὼ \ / la) a \ τὴν γέννησιν τοῦ υἱοῦ φυσιολογήσω, καὶ τὴν ἐκπόρευσιν ο) / V4 rn τοῦ πνεύματος, Kal παραπληκτίσωµεν ἄμφω εἰς θεοῦ vA / A / A µυστήρια παρακύπτοντες' καὶ ταῦτα τίνες; οἱ μηδὲ τὰ ἐν \ Σο/ / \ / fal i ποσὶν εἰδέναι δυνάµενοι, μηδὲ Waupov θαλασσῶν, Kal / a, An A \ σταγόνας ὑετοῦ, καὶ ἡμέρας αἰῶνος ἐξαριθμεῖσθαι, μὴ ὅτι Q a 10 > 4 Ni if 5 / n ec ye θεοῦ βάθεσιν ἐμβατεύειν, καὶ λόγον ὑπέχειν τῆς οὕτως [ά ἀρρήτου καὶ ὑπὲρ λόγον φύσεως. 9 Ti ας > Lt, A xX / a Ve \ \ . Tt οὖν ἐστί, φησιν, ὃ λείπει τῷ πνεύµατι, πρὸς τὸ οὐ λείπειν / \ / \ A Φαμέν' οὐδὲ yap ἐλλειπὴς θεός' τὸ δὲ τῆς ἐκφάνσεως, iv a \ / My οὕτως El Tw, ἢ τῆς πρὸς ἄλληλα σχέσεως διάφορον διάφορον a \ A / αὐτῶν καὶ τὴν κλῆσιν πεποίηκεν.

Σολ \ a Ca iy οὐδὲ γὰρ τῷ υἱῷ λείπει N X ot { \ /- Cy, τι πρὸς TO εἶναι πατέρα, οὐδὲ γὰρ ἔλλειψις ἡ υἱότης, GAN’ \ an \ A / οὗ παρὰ τοῦτο πατήρ. ἢ οὕτω γε καὶ τῷ πατρὶ λείψει τι ’ ’ > aX οὐκ

2 διαφυγων d || 3 ισχυροτερος]-υψηλοτερος ‘tres Colb.’ σοµεν bedf 9. 13 υιον] uw Ὦ || 14 ελλιπης cd?f? || 15 om διαφορον sec. locoe || 17 om 7b |] ουδε]ουο || 18 λειψει]λειπειο |

‘to submit,

I. ἆγενν. κ. γενν. μέσον] Theterm ἐκπορεύεσθαι denotes a relationship to the Unbegotten Father which is at least not more distant than that of Generation, and therefore implies the essential Deity of Him who so proceeds.

5. φυσιολογήσω] ‘well tell you the natural history of.’

6. παραπληκτίσωμεν] ‘and let us both go mad for prying into the secrets of God’ ; a well-known superstition.

7. Kat ταῦτα tives] ‘and who are we that we should pry into them ??

8. ψάµµον θαλασσῶν κτλ.] Ecclus. i 2.

10. θεοῦ Badeow] 1 Cor. ii το.

7b. λόγον ὑπέχειν] ‘present an account.’

9. ‘Where does He come short of being a Son?’ you ask. In nothing. 24 ts no defect, any more than it is a defect in the Son not to be Father, or in the Father not to be Son. The names denote unalterable relationships within a single nature.

14. ἐκφάνσεως] The difference of designation corresponds to a real difference in the mode of Their coming forth into existence, and of Their mutual relation. ᾿"Ἠκφανσις does not mean Their manifestation to zs,) but Their eternal issuing forth ταν the First Source.

156 GREGORY OF NAZIANZUS / an a \ if ἐλλείψεως ταῦτά ποθεν, οὐδὲ τῆς κατὰ τὴν οὐσίαν ὑφέσεως" a a \ αὐτὸ δὲ TO μὴ γεγεννῆσθαι, Kal TO γεγεννῆσθαι, καὶ τὸ > / \ \ / \ \ e/ \ \ ο. (1) ἐκπορεύεσθαι, τὸν μὲν πατέρα, τὸν δὲ υἱόν, τὸ δὲ τοῦθ / na / / ifs \ / ὅπερ λέγεται πνεῦμα ἅγιον προσηγὀρευσεν, ἵνα τὸ ἀσύγ- ή aA Qn A A νά χυτον σώζηται τῶν τριῶν ὑποστάσεων ἐν TH mia φύσει TE λ > &/ a / yA N (ς e\ / 8 \ καὶ ἀξίᾳ τῆς θεότητος. οὔτε yap ὁ υἱὸς πατήρ, eis γὰρ / > bli ο ς / yA \ fa) ζλ ϱ/ pS πατήρ, GAN ὅπερ ὁ πατήρ' οὔτε τὸ πνεῦμα υἱὸς ὅτι ἐκ a a ® \ ς / 2 Desf ¢ e7 A \ / τοῦ θεοῦ, eis γὰρ ὁ µονογενής, ἄλλ᾽ ὅπερ ὁ υἱὸς' EV τὰ τρία fal a / a / / id Va τῇ θεότητι, καὶ τὸ ἓν τρία ταῖς ἰδιότησιν' ἵνα µήτε TO Ev

2 το Ύεγεννησθαι] το Ύεγενησθαι a: om Και To Ύεγεννησθαι { || 3 εκπεπορευσθαι ‘Reg. Cypr.’ || 6 αξια] εξουσια e || 7 vos} om od || om taf | Cypr.’: om νυν ο: pure

this language does not indicate a deficiency in any direction, nor the inferiority of essence. The ταῦτα does not refer only to what has immediately preceded, viz. that the Father is not Son;—this would not suggest any thought of ὕφεσις. It refers also to the Son’s not being Father, nor the Spirit Son.

4. προσηγόρευσεν] The abovementioned facts ‘proclaim Them’ respectively Father, Son, and Holy Spirit. The aor. takes us back to the moment when these titles were first assigned in Scripture.

5. ὑποστάσεων] here used in the recognised ‘personal’ sense.

7. ὅπερ ὁ πατήρ] He isnot the Father, but He is all that the Father is.

20. ὅτι ἐκ τοῦ θ.] The fact that He is of the Father’s essence (1 Cor. ii 12) does not make Him Son.

8. ἓν τὰ τρία ty 8.) The Three (Gr. again avoids the masc.) are One—an undivided unit—in their nature; the One is Three—a Trinity —in the ineffaceable distinction

8 o 10 νυν] σου νυν b ‘Reg.

vos] ο vos α |

between the persons. The latter observation removes the Sabellian conception of the unity; the former removes the Eunomian division of the natures. In the construction of the last clause, τῆς π. v. διαιρέσεως is the predicate after 7 understood, like οὐκ ἐλλείψεως above.

10. You are surprised at our calling Him God, consubstantial with the Father. He must be so tf there 7s only one God and one Godhead. LI am ashamed to use earthly illustrations ; but even in natural history there are very different modes of reproduction which it might help you to consider.

12. 60s οὖν wor] The word διδό- ναι is not used here in its frequent sense of a logical concession ; for it would be no concession to the Eunomians to ‘give’ what is here required. It means rather, ‘ shew me, ‘convince me that tt ts so. The Eunomian offers, if convinced that two consubstantial persons issue from the same Divine Source, to acknowledge each of them to be a God.

\ \ Cae \ \ > Cys > ς We Ν / τὸ μὲν υἱόν, τὸ δὲ οὐχ υἱόν, εἶτα ὁμοούσια, καὶ δέχομαι \ / / \ \ \ / \ / θεὸν καὶ Oeov. S05 µοι καὶ σὺ Oeov ἄλλον, καὶ φύσιν A \ Z N Ser\ / ην la) a θεοῦ, καὶ δώσω σοι THY αὐτὴν τριάδα μετὰ τῶν αὐτῶν > \ ων \ / εἰ δὲ els θεὺς µία / ς Σ / Ve / \ € ΄ φύσις ἡ ἀνωτάτω, πὀθεν παραστήσω σοι τὴν ὁμοίωσιν;

bd \ ὀνομάτων TE καὶ πραγμάτων. X ο) Vi > a fs \ a \ { ff \ ἢ ζητεῖς πάλιν ἐκ τῶν κάτω καὶ τῶν περὶ σέ; λίαν μὲν / \ / N na αἰσχρόν, καὶ οὐκ αἰσχρὸν µόνον, ἄλλα καὶ µάταιον ἐπιεικῶς, A lal / \ iy Ms \ A ἐκ TOV κάτω TOV ἄνω τὴν εἰκασίαν λαμβάνειν, καὶ τῶν > / > A ς a / / 4 > VA ἀκινήτων ἐκ τῆς ῥευστῆς φύσεως, Kal, 0 φησιν Ἡσαίας, n x A n nA / x Z ἐκζητεῖσθαι τὰ ζῶντα ἐν τοῖς νεκροῖς' ὅμως δὲ πειράσοµαι, \ Z 3 fa) a, A / , \ σὴν χάριν, κἀντεῦθεν δοῦναί τινα τῷ λόγω βοήθειαν. τὰ Ni i BY / la) \ XA / 5) a μὲν οὖν ἄλλα παρήσειν µοι δοκῶ, πολλὰ ἂν ἔχων ἐκ τῆς he / > a Ν \ n / \ \ περὶ ζώων ἱστορίας εἰπεῖν, τὰ μὲν ἡμῖν γνώριµα, τὸ δὲ a Σν / v4 AY \ an / / ς / τοῖς ὀλίγοις, ὅσα περὶ Tas τῶν ζώων ενέσεις ἡ φύσις BI] / a A: /{ ) b) fal ἐφιλοτεχνήσατο. γεννᾶσθαι γὰρ λέγεται, ovK ἐκ τῶν > an x \ / > \ Pb] id A νά > \ \ 3 αὐτῶν τὰ αὐτὰ µόνον, οὐδὲ ἐξ ἑτέρων ἕτερα, ἀλλὰ καὶ ἐξ la) a νά ἑτέρων τὰ αὐτά, καὶ ἐκ τῶν αὐτών ἕτερα. el δέ TW πιστὸς ς / \ bY M x / / > / 6 H9 0 λόγος, Καὶ ἄλλος εστὶ τροπος γεννήσεως, AUTO TL UP \ δὲ ἃ καὶ

a / / / ἑαυτοῦ δαπανώμµενον Kal τικτόµενον. ἔστι

1Ο. 1 δεχοµαι]-ί-καιο || 2 αλλον θεον dfg || 4 ει θεος µια φυσις] ει ο θεος και µια φυσις b ‘Reg. Cypr.’: εἰς θεο και µια φΦυσις f ‘plures Reg. et Colb.’: εις θεος τε και µια Φυσις de || 6 π] ει de ‘Reg. Cypr.’ || 10 τα ζωντα] τον οντα ‘Or. 1’

Gr. illustrates the illogical character το, of the offer by a counter-paralogism.

ἡμῖν γνώριµα] known to us all by direct observation; opp. to

‘Shew me,’ he says, ‘that*there is more than one sort of God, and I will shew you the same Trinity that we now believe in, name and thing.’ It is as unreasonable to deduce ditheism or tritheism from the Catholic doctrine of the relation of the Son and Spirit to the Father, as it would be to deduce the Catholic doctrine of the Trinity from a belief in Godheads of varying quality.

g. ῥευστῆς] ‘changeable,’ ‘transttory’; cp. li 22 πῶς κάτω ῥέω.

10. ἐκζητεῖσθαι τὰ ζ.] Is. viii 19; cp. Luke xxiv 5.

what only few have had the opportunity of noting. Gr.’s lore on the subject is derived from Aristotle.

16. ἐξ ἑτέρων τὰ αὖτά κτλ.] The instance given by Elias is that of frogs, some of which are the offspring of frogs, and others the spontaneous product of the marsh, and yet equally frogs. His instance of the converse is more true to nature, but a less exact illustration of his subject.

10. Samavdmevov] ‘consumed, cp. iv 6, The ref. of course is to the phoenix (Herod. ii 73); see

ς \ / όλ fa) / \ Ο ᾿Αδὰμ τί ποτε ἦν; πλάσμα θεοῦ. τί δὲ ἡ / ¢ / 3 / τί δὲ ὁ XO; ἁμφοτέρων / 8 5 / \ a γέννημα. ap οὖν ταὐτόν σοι φαίνεται πλάσμα, καὶ τμῆμα, / a / ς 4 \ a X / a 3 / καὶ γέννηµα; πῶς οὔ; ὁμοούσια δὲ ταῦτα, ἢ TL; πῶς O Ov; ὡμολόγηται οὖν καὶ τὰ διαφὀρως ὑποστάντα τῆς αὐτῆς 5 by / b] / / \ A 3 8, Ν Ni εἶναι οὐσίας ἐνδέχεσθαι. λέγω δὲ ταῦτα, οὐκ ἐπὶ τὴν / / \ / xX \ / a ‘4 θεότητα φέρων τὴν πλάσιν, ἢ τὴν τοµήν, ἤ τι τῶν ὅσα / / / b] / if La) / σώματος, MH poi τις ἐπιφυέσθω πάλιν τών λογομάχων, ΗΝ. i A \ n N (2 \ ἐπὶ δὲ τούτων θεωρῶν, ws ἐπὶ σκηνῆς, τὰ νοούµενα. οὐδὲ el a / \ a a yap οἷόν τε τῶν εἰκαζομένων οὐδὲν πρὸς πᾶσαν ἐξικνεῖσθαι an AN > / \ / a / Σ \ A καθαρῶς τὴν ἀλήθειαν. Kal τί ταῦτά, φασιν; ov γὰρ τοῦ ο ήν \ \ fi ‘i Ni Shi / ο ς S \ ς ἑνὸς τὸ μὲν γέννημα, τὸ δὲ ἄλλο τι. τί οὖν; ἡ Eva καὶ ὁ \ Fs a es / / . ὃν ΑΛ \ Σήθ, οὐχὶ τοῦ αὐτοῦ τοῦ ᾿Αδάμ; Tivos γὰρ ἄλλου; ἢ καὶ

11. ϱ ταυτον] ταυτα acg || ΙΙ Ta] Toe || 17 pacw] φησιν ο

Lightfoot’s note on Clem. ad Cor. § 25. Gr. himself evidently does not quite believe the fable.

1. els ἄλλα μεθιστάµενα] Elias very properly instances gnats, as developed out of larvae. It was prob. not known that such larvae invariably developed into gnats, or that all gnats had been such larvae.

2. Φιλοτιμίᾳ p.| ‘tn nature's eagerness to excel’; cp.) Φ. ἐφιλο- τεχνήσατο above.

10. ἤδη δὲ καὶ τοῦ αὐ.] The same creature produces offspring in more than one way, by generation and otherwise; and both kinds of offspring have the same nature as the parent. Gr. is prob, thinking of the way in which some low forms of animal life appear (like plants) to be propagated by ‘cuttings’ as well

4. τῷ παρόντι] ‘the case in point,’ i.e. of the Holy Spirit.

11. Human history, however, presents a better, tf still an tncomplete, illustration. Adam, Eve, and Seth came into being tn very different ways; yet they are consubstantial.

0. ταὐτόν σοι .] ‘to have the same nature.

14. ἐπιφυέσθω] Cp. i 4.

ο 15. θεωρῶν ws ἐπὶ ox.] These earthly illustrations form a kind of stage upon which the higher things are represented for our study.

17. οὐ γὰρ τοῦ ἑνός] This is part of the objection, not of Gr.’s reply. From the one person of the Father, they say, there cannot issue two others, one by generation, the other in some other way.

b / / b) Φ 3 \ / \ \ a ἀμφότεροι γεννήµατα; οὐδαμώς. ἀλλὰ τί; τὸ μὲν τμῆμα, ; \ / 3 / i τὸ δὲ Yyévynua. καὶ μὴν ἀμφότεροι ταῦτὸν ἀλλήλοις ¢ a / ο) / ἄνθρωποι yap* οὐδεὶς ἀντερεῖ. παύση οὖν ἀπομαχόμενος

A an 3 if / ΔΝ τὸ χρῆναι προσκυνεῖν ἢ προσεύχεσθαι γέγραπται; καὶ / ἱ a / / \ N Me 9 πὀθεν τοῦτο ἔχει λαβών; τὴν μὲν τελεωτέραν αἰτίαν “3 es / cf. xX Nv 3S / ὃ / ἀποδώσομεν ὕστερον, ἡνίκα ἂν περὶ τοῦ ἀγράφου διαλεηώ- a an a \ an µεθα. νῦν δὲ τοσοῦτον εἰπεῖν ἐξαρκέσει τὸ πνεῦμά ἐστιν,

.) ω an \ > ® / ο ἐν ᾧ προσκυνοῦμεν, καὶ δι οὗ προσευχὀµεθα. Ινεῦμα #4 \ aA \ γάρ, φησιν, ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν / eS) / n a \ / , \ \ πνεύµατι καὶ ἄληθείᾳ προσκυνεῖν δεῖ. καὶ πάλιν To γὰρ ” ra a > . Ν \ τί προσευξώµεθα, καθ 0 δεῖ, ovK οἴδαμεν, ἄλλ αὐτὸ TO an A A 2 / πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. / A / / N \ A / kat, Προσεύξομαι τῷ πνεύµατι, προσεύξοµαι δὲ καὶ τῷ.νοί,

3 παυση] παυσαι b ‘Or. 1’ || 6 σοι] ce ace ‘quinque Reg.’ || 7 τα δηλα] αδήλα el. 12. ΙΙ λαβων exes df || 16 δει προσκυνειν bdf || 17 προσευξοµεθα acdefg || 18 υπερεντυγχανει] εντυγχ. ο || 19 προσευξοµαι primo loco|+de b: -ζωμαι (e¢ i” secundo) a

Holy Ghost. Again, you object that human experience has shewn you the

‘all things were made through the

possibility of what we hold.’ 6. καλώς ἔχειν] ‘that you had better,’ i.e. leave off contending.

7. ἔγνωκας] ‘have made up your mind.’

12. You say that the Spirit is not, in Scripture, an object of worship. It is at least ‘in the spirit’ that we worship, and that which we worship ‘is Spirtt.’ He _ ts so entirely one with the object of worship, that worship addressed to the Father ts equally addressed to the

Son, and therefore the Holy Ghost among them. No more, I answer, than the Father was. He was not made at all. Accept humbly the doctrine of the unity of the Divine per- Sons.

12. ἀποδώσομεν ὕστερον] in the whole argument, beginning with § 21 and culminating in § 28.

14. πνεῦμα yap, pyow] Johniv24.

16. τὸ γὰρ Ti προσευξ.] Rom. viii 26.

10. προσεύξ. τῷ πν.] 1 Cor. xiv 15.

ITO

x \ A \ \ \ \ ee ἢ αὐτὸ ἑαυτῷ τὴν εὐχὴν προσάγειν καὶ τὴν προσκύνησιν. ὸ / 3 id n / Ν fa 9 / ὃ τίς οὐκ ἂν ἐπαινέσειε τῶν ἐνθέων, καὶ τῶν ed εἰδότων \ A \ / a la} b] \ / ὅτι καὶ ἡ τοῦ ἑνὸς προσκύνησις τῶν τριῶν ἐστὶ προσκύνησις, \ κ 19 a κ n / Ven / διὰ τὸ ἐν τοῖς τρισὶν ὁμότιμον τῆς ἀξίας καὶ τῆς θεότητος; \ x ον νε ἃ a (A \ / \ a ea καὶ μὴν οὐδὲ ἐκεῖνο φοβηθήσομαι τὸ πάντα διὰ τοῦ υἱοῦ / \ an / \ A γεγονέναι λέγεσθαι, ὡς ἑνὸς τῶν πάντων ὄντος Kal τοῦ / / \ / / ἁγίου πνεύματος. πάντα yap ὅσα γέγονεν, εἴρηται, οὐχ fal 4 - Σολ \ ς / Σω of \ / ἁπλῶς ἅπαντα οὐδὲ γὰρ ὁ πατήρ, OVS ὅσα μὴ γέγονεν. a, / A A Ls \ lal / δείξας οὖν ὅτι γέγονε, τότε τῷ VIO SOs, καὶ τοῖς κτίσµασι er ο ohe es \ a / δολ a συναρίθµησον. ἕως δ ἂν μὴ τοῦτο δεικνύῃς, οὐδὲν TO A A \ > / > \ \ 4 περιληπτικῷ βοηθῇ πρὸς ἀσέβειαν. ee μὲν γὰρ γέγονε, Ν an / . b] \ > X 9 (2 3 \ > διὰ Χριστοῦ πάντως οὐδὲ αὐτὸς ἀρνήσομαι. εἰ δὲ ov a 3 a 7 x a a a Φ γέγονε, πῶς ἢ τῶν πάντων ἕν, ἢ διὰ Χριστοῦ; παῦσαι οὖν lal a N a a \ \ καὶ τὸν πατέρα κακῶς τιμῶν KATA TOD μονογενοῦς,--κακὴ δὲ / \ / e\ b) aA \ τιμὴ κτίσμα διδόντα TO τιμιώτερον υἱὸν ἀποστερεῖν,- -καὶ a, > \ abe 7 τὸν υἱὸν κατὰ τοῦ πνεύματος. οὐ γὰρ ὁμοδούλου δηµιουρ- / / γός, GAN ὁμοτίμω συνδοξαζὀµενος. a A x aA / > / Ons τῆς τριάδος, μὴ τῆς τριάδος ἐκπέσῃς. / \ if / \ € ie i id v4 A κόψης τὴν µίαν φύσιν καὶ ὁμοίως σεβάσµιον, ws ὅ τι ἂν

I. τὸ προσκ. τῷ πν.] Gr. thinks that ‘worshipping or praying in or by the Spirit,’ which are clearly commanded, are in fact the bringing of prayer and worship by the Spirit to Himself. This is based upon the text first quoted, in which the object of the worship πνεῦμά ἐστι. Not that Gr. definitely takes the first πνεῦμα in that text to be the Holy Ghost; but on the principle that worship offered to one person of the Trinity is offered to all, his reasoning is correct, if his premisses are accepted. It must be owned, however, that he somewhat begs the question.

7. πάντα διὰ τοῦ υἱ.] John i 3.

II. τῷ υἱῷ dbs] ‘assign Him to the Son’ as one of the things which were made through Him.

12. τῷ περιληπτικῷ] ‘your comprehensive phrase will not help you.’

16. Kak@s τιμών κατὰ] ‘wrongly honouring the Father at the expense of the Only-begotten.’

5ο. τοῦ

τῶν τριῶν καθέλῃς, τὸ πᾶν Eon καθηρηκώς, μᾶλλον δὲ τοῦ X n παντὸς ἐκπεπτωκώς. βέλτιον μικρὰν τῆς ἑνώσεως φαν- τασίαν λαβεῖν, ἢ παντελῆ τολμῆσαι δυσσέβειαν. an ς / >] 3 \ 19. “Hees δὲ ἡμῖν ὁ λόγος ἐπ᾽ αὐτὸ τὸ κεφάλαιον' καὶ a iy στένω pév, ὅτι πάλαι τεθνηκὸς ζήτημα, καὶ TH πίστει παραχωρῆσαν, νῦν ἀνακαινίζεται' στῆναι δὲ ὅμως avayla \ AY / \ \ > / ς la) / καιον προς τοὺς λογολέσχας, καὶ µη ἐρήμην ἀλῶναι, λόγον na / ἔχοντας, καὶ συνηγοροῦντας πνεύματι. εὖ θεός, φησι, καὶ / / n Αα 3 a Θεός, καὶ θεός, πῶς οὐχὶ τρεῖς θεοί; ἢ πῶς οὐ πολυαρχία AS / an le ς / \ 2 / τὸ δοξαζόµενον; ταῦτα τίνες; οἱ τελεώτεροι τὴν ἀσέβειαν, A \ e an / / / \ \ \ \ Cop, ἢ Kal ol τῆς δευτέρας µερίδος, λέγω δὲ τοὺς περὶ τὸν υἱόν ς \ / πως εὐγνώμονας; ὁ μὲν γὰρ κοινός µοι πρὸς ἀμφοτέρους

2. βέλτιον μικρόν] ‘Better to have a notion of the union, however zncomplete, than to venture upon such thorough-going ungodliness.’

13. ᾖ is painful to revive a long-dead controversy; but I must defend myself against the charge of Tritheism. Lt 7s brought against us both by those who go all lengths in unbelief, and by some who are fairly orthodox with regard to the Son. To the latter I would say that they are equally open to the charge of Dttheism.

4. ἐπ) αὐτὸ τὸ κεφ.] ‘to the fundamental question itself,’ viz. how to reconcile the Godhead of the Three Persons with the unity of God.

5. τῇ πίστει παραχ.] ‘that had yrelded to fatth.’

7. λογολέσχας] like ἀδολέσχας, ‘ praters.’

2b. μὴ ἐρ. ἁλῶναι] a law term, freq. in Demosth., ‘to have judgment given against us by default. Ep. agrees with δίκην understood, which is a kind of cognate acc. after

8 φησι] pact cdf

ἁλῶναι.

2b. λόγον ἔχ.] used in a kind of double sense, which after all is but one; ‘to have the Word,’ and ‘to have reason.’

ϱ. πολυαρχία τὸ δ.] ‘how can the object which you glorify not be polytheistic?’ Ep.ili-2.

10. ταῦτα Tives;] ‘Whots zt that says this? Is it those who go the whole length of ungodliness?? i.e. the Arians and the Eunomians? ‘or zs zt, as may well be the case (kat), those who belong to the second adtvision, and are more or less right-minded wzth regard to the Son?’ Cp. § 1 περὶ τὸν υἱὸν µετριάζοντες. Gr. asks, because part of his argument will apply to both sections, and part— that which comes next—only to the latter.

14. τί pare] ‘What do you say

‘to us Tritheists?? i.e. What argument can you urge against us, whom you call Tritheists, which will not equally apply to yourselves, who worship the Son, even if you have departed from the Spirit?

GREGORY OF NAZIANZUS ,

ναιότερον;

14 πιστευητε a

3. Φιλανθρωπ.] ‘deal tenderly weth you.’

6. 6 λόγος τῆς διθ. ὑμῖν] ‘what defence do you offer for your dithetsm, {7 you are charged with it?’

7. λόγος συνέσεως] an expression formed on the model of λόγος σο- dias, γνώσεως, 1 Cor. xii 8.

1ο. vu τοῖς κ. σ. χρ.] ‘dy the advocacy of you our accusers?

14. Zo both parties I answer thus. There ts but one God, and one Godhead; and though there are three Persons, there ts but one Source οι which all that belongs to the Godhead issues. Between these three Persons there is no kind of division or inequality, as there ts between the specimens of a limited class.

13. els θεός, ὅτι µ. θ.] * There ts but one God, because there ts only one thing that can be called Godhead.’ If there could be different

kinds of Godhead, we might imagine many Gods; but as the thing is necessarily unique, we cannot conceive of it as the possession of several personages independent of each other. This argument, of course, is based on philosophical grounds, not on divine revelation; but it bears witness to the reasonableness of that revelation.

7b. πρὸς ἓν τὰ ἐξ αὐτοῦ] Cp. ili 2 πρὸς τὸ ἓν τῶν ἐξ αὐτοῦ σύννευσι5. The personalities issuing from a single source are referred back to that source so as to be but one with it, although we recognise that they are three. The αὐτοῦ is neuter. It refers to &.

15. τὸ μὲν μᾶλλον] The Benedictine editors compare Leo Serm. viii in Nat. Chr. ‘gradus in uera diuinitate esse. non possunt. quidquid deo minus est, deus non est.’

ος lal ϱ/ a an ς / I la) an οὐδέ τι τῶν ὅσα τοῖς μεριστοῖς ὑπάρχει, κἀνταῦθα λαβεῖν Αα / ἐστίν' ἀλλὰ ἄμέριστος ἐν µεµερισµένοις, eb δεῖ συντόμως A / εἰπεῖν, 7 θεότης' καὶ οἷον ἐν ἡλίοις τρισὶν ἐχομένοις / / ο) Ν / ς/ \ ο Ν ἀλλήλων, µία τοῦ φωτὸς σύγκρασις. ὅταν μὲν οὖν πρὸς \ / / \ \ (2 Sis J \ \ τὴν θεότητα βλέψωμεν, καὶ τὴν πρώτην αὐτίαν, καὶ τὴν e aA \ / \ μοναρχία, ἓν ἡμῖν τὸ φανταζόμενον' ὅταν δὲ πρὸς τὰ ἐν Ὡ an / / ο) ois ἡ θεότης, καὶ τὰ ἐκ τῆς πρώτης αὐτίας ἄχρόνως ἐκεῖθεν fe \ / ὄντα καὶ ὁμοδόξως, τρία τὰ προσκυνούµενα. ο aA / 15. Τί δέ, οὐχὶ καὶ παρ Ἓλλησι, φαῖεν ἄν, pia / ς ς \ I ’ b) / . fa) θεότης, ὡς οἱ TA τελεώτερα Trap ἐκείνοις φιλοσοφοῦντες, \ ba la) > { / \ Ve ef > 93 07, καὶ Tap ἡμῖν ἀνθρωπότης µία, τὸ γένος ἅπαν; GAN ὅμως St A πολλοὺ θεοί, καὶ οὐχ εἷς, ὡς δὲ καὶ ἄνθρωποι; ἀλλ) ἐκεῖ μὲν ἡ κοινότης TO ev ἔχει µόνον ἐπινοίᾳ θεωρητόν’ τὰ δὲ

I. οὐδέτι τῶν ὅσα] ‘nor are any of the distinguishing marks of separate individualities to be found there,’ i.e. in the Godhead.

2. ἀμέριστος ἐν µεμ.] ‘but divided as the Persons are, the entire and undivided Godhead ts in each.’ The passage is incorporated without comment by Jo. Damasc. de Fide Orth. viii.

3. ἐν ἡλίοις τρίσυ] The illustration only shews the impossibility of illustration. ‘Three suns joined to each other’ might appear to us as one, but their relation to each other would be very different from that of the Three Divine Persons.

6. τὸ φανταξόμενον] The word does not imply that our observation is untrue, but only that it is (necessarily) inadequate. Cp. e.g. ii 6, 18, 19. 7b, πρὸς τὰ ἐν ols ἡ 0.) ‘at the

Persons in which the Divine nature resides, and which tssue from the First Cause, deriving from tt Their existence above all time and with an equality of glory, there are Three objects for our adoration. Gr. avoids saying τρεῖς οἱ προσκ., not

only, as so freq., for the sake of reverence, but because it sounds at first as if the three were ‘separate individualities’ like ourselves. Tpla also has its dangers, as possibly suggesting differences of nature; but in the context this danger is removed. It is possible that Gr. here means to speak of the Father Himself as ἐκ τῆς πρώτης airias; but if so, that πρώτη αἰτία is within Himself. He is the source of His own being.

15. The Greeks, it ts true, spoke of a single Divine nature, compatible with plurality; as ts the case also with human nature. But in these cases, each individual has but a fragment of the whole nature, and varies, not only from all other partakers of tt, but from himself also, by change. This holds true even of angels.

13. µόνον ἐπινοίᾳ θ.] In the case of the heathen polytheism, the common Godhead exists only as a conception or generalisation of the philosopher; it has no existence in fact. Each individual deity differs greatly from the other in history, and character, and capacities. The

n ο n ” αὐτοῖς, οὐδὲ ἐπὶ μιᾶς ἡμέρας οἱ αὐτοὶ καθαρῶς µένοντες, ὃν. αρ Ni e/ if > \ \ / \ an bees µη OTL τὸν ἅπαντα βἰον, ἄλλα καὶ σώμασι καὶ ψυχαῖς ἀεὶ 5 / \ ῥέοντές τε καὶ µεταπίπτοντε.. οὐκ οἶδα δέ, εἰ μὴ Kal bY \ nA / ς YA \ \ / x ἄγηέλοι καὶ πᾶσα φύσις ἡ ἄνω μετὰ τὴν τριάδα, κἂν al a \ \ a ἁπλοῖ τινὲς Bol, καὶ προς TO καλὸν παγιώτεροι TH πρὸς Nee \ TO ἄκρον καλὸν ἐγγύτητι. / 16. Of τε παρ) Ἑλλήνων σεβόµενοι θεοί τε καὶ / ο) / δαίµονες, ὡς αὐτοὶ λέγουσιν, οὐδὲν ἡμῶν δέονται κατη- / > A lal A ) la id id / ς γόρων, ἀλλὰ τοῖς chav αὐτῶν ἁλίσκονται θεολόγοις, ὡς a an if μὲν ἐμπαθεῖς, ὡς δὲ στασιώδεις, ὅσων δὲ κακῶν γέµοντες fal \ / Ni καὶ μεταβολῶν, καὶ ov πρὸς ἀλλήλους µόνον ἀλλὰ καὶ \ N / / / é \ πρὸς Tas πρώτας αἰτίας ἀντιθέτως ἔχοντες, οὓς δὴ > / \ / N le \ Σ 4) ς/ Ὠκεανούς, καὶ Τηθύας, καὶ Φάνητας, καὶ οὐκ οἶδα ots

same holds true of the specimen man in relation to the human genus.

2. οὐ σύνθετοι μόνον] We are not only compostte beings, made up of body and soul, and each of these factors again resoluble into different component parts; we are beings of opposite characteristics, —not only as compared with each other, but as compared with our own fluctuating and inconstant selves.

20. καὶ ἄγγελοι] They, though comparatively ἁπλοῖ, not σύνθετοι, and though less liable than we are to change and inconsistency, are yet not one, like the Persons of the Godhead. They are independent of each other, and vary in powers and in character.

7. vows ἡ ἄνω μετὰ τ. τ.] Cp. ii 31 ταῖς πρώταις μετὰ θεὸν φύσεσι. The whole section should be compared with this passage.

16. Zhe divisions among the many ‘Gods’ of the Greeks are notorious. They are at shameful vartance. Thetr emptre ts partitzoned out. Not so with our God. Each of the three Persons ts absolutely one with Himself, and no less absolutely one with the others.

12, αἁλίσκονται] Cp. § 13 ἁλῶναι, ‘to be convicted.’

76. θεολόγοι] Cp. ii 4. The ref. is, no doubt, esp. to Plato’s denuntiation of the poets in Λεβ. ii, ili.

15. οὓς δὴ Ὠκ,] The ‘First Causes,’ i.e. the original Gods, against which the others turn, are called Oceanus, and Tethys, and so on. See Hom. //. xiv 201.

16. Φάνητας] ‘A mystic Divinity in the Orphic rites, representing the first principle of the world, cf. Orph. Arg. 15” (Lidd. and Sc.).

al \ / τινας ὀνομάζουσι' καὶ τελευταῖὀν τινα θεὸν µισότεκνον \ / i / \ - b) διὰ didapyiav, πάντας καταπίνοντα τοὺς ἄλλους ἐξ ἀπληστίας, ἵνα γένηται πάντων ἀνδρῶν τε θεῶν τε πατήρ, a / an aA

/ NY / διαδιδράσκοντες, τί Φήσουσι πρὸς To, Τριχθὼ δὲ πάντα / \ \ +: YA \ lal By A > α δέδασται, καὶ τὸ ἄλλον ἄλλωῳ τινὶ τῶν ὄντων ἐπιστατεῖν, A an Ma διηρηµένους καὶ ταῖς ὕλαις καὶ τοῖς ἀξιώμασι; τὸ δὲ ο ή, 5 ο. 2Q\ ef \ n> / ἡμέτερον οὐ τοιοῦτον᾽ οὐδὲ αὕτη μερὶς τῷ ᾿Ἰακώβ, φησιν iad Χ. Ve 3 2 \ Weed ιά ’ a BA \ \ ὁ ἐμὸς θεολόγος ἀλλὰ TO EV ἕκαστον αυτών ἔχει προς TO At 3 / aA lel nan / συγκείµενον οὐχ ἧττον ἢ πρὸς ἑαυτό, τῷ ταὐτῷ τῆς οὐσίας n Ὡ) € n /

καὶ τῆς δυνάµεως. καὶ οὗτος ὁ τῆς ἑνώσεως λόγος, ὅσον 95 ® ς ο) ff ἐφ᾽ ols ἡμεῖς κατειλήφαμεν. ε / A ee, nA sere > O\ / ο ὁ λόγος, τῷ θεῷ χάρις τῆς θεωρίας" εἰ δὲ µή, ζητῶμεν

17. Τοὺς δὲ σοὺς λόγους οὐκ οἶδα πότερον παίζοντος εἶναι Φήσομεν, ἢ σπουδάζοντος, ols ἀναιρεῖς ἡμῶν τὴν v4 / \ Χ Νας / ν ς / ἔνωσιν. τίς γὰρ δὴ Kal ὁ λόγος; τὰ ὁμοούσια συναριθ-

1. θεὸν µισότεκνον] Saturn.

5. ὑπόνοιαί τινες] Sa sort of allegortes.’

8. ταῖς ὕλαις κ. τ. ἀξ.] Shaving separate elements under them, and holding different ranks?

2b. τὸ ἡμέτερον] ‘what we believe.’

1Ο. τὸ ἓν ἕκαστον κτλ.] ‘but each of the Three Persons ts as entirely one with Those with whom He ts connected, as He is with Himself, because of the tdentity of essence and of power that ts between Them.’

14. χάρις τῆς θεωρίας] ‘thanks be to God for the line of thought.’

17 pynoouer] Φησαιμεν b || 19 φησι] dys f

17. Jt zs said that things of the same nature are numbered together, so that tf the three Persons are consubstantial they must be three Gods.

for fear of saying this, you deny

the Godhead of two of them, which zs ltke cutting your throat for fear of dying.

18. τὰ ou. συναριθμεῖται] Things of the same nature, like men, trees, or horses, come under a number which sums them up, as three trees, four horses, five men; you cannot, acc. to the disputant, apply them to heterogeneous things, and class a tree, a horse, and a man together as being three. Cp. Bas. de Sp. Ss

166 / i > A \ \ με , Νο συναἰρεσιν ov συναριθμεῖται δὲ τὰ μὴ ὁμοούσια ὥστε ο \ b] / \ A J \ \ \ ὑμεῖς μὲν οὐ φεύξεσθε τὸ τρεῖς λέγειν θεοὺς κατὰ τὸν / n engin ποσο oe / ο ον ον / λόγον τοῦτον ἡμῖν δὲ οὐδὲ eis κίνδυνος οὐ γὰρ ὁμοούσια

GREGORY OF NAZIANZUS

aA \ / / > / σα λ \ / τοῖς διὰ θανάτου φόβον ἀπαγχομένοι. ἵνα γαρ μὴ κάµῃς A / / τῇ μοναρχία συνιστάµενος, ἠρνήσω θεότητα, καὶ προδέδωκας ἐγὼ δὲ Kav τι δέῃη καμεῖν, οὐ > fal x Σολ ig an / ἐνταῦθα δὲ οὐδὲ ὁρῶ τίς

an > lal \ iy τοῖς ἐχθροῖς τὸ ζητούµενον. \ προήσοµαι τὸ προσκυνούµενον. 4 ὁ πόνος. ο, Nae’ / \ \ \ ce 18. Συναριθμεῖται, dys, τὰ ὁμοούσια" τὰ δὲ μὴ οὕτως ἔχοντα μοναδικὴν ἔχει τὴν δήλωσιν. πὀθεν σοι τοῦτο, καὶ παρὰ τίνων δογματιστῶν καὶ µυθολόγων; ἢ ἀγνοεῖς, ὅτι an b) \ A ή ο) / Tas ἀριθμὸς τῆς ποσότητος τῶν ὑποκειμένων ἐστὶ δηλω- / 3 n / lal τικός, οὐ τῆς φύσεως τῶν πραγμάτων; ἐγὼ δὲ οὕτως > {4 ” an Ny > lal 4 / N ea / ἀρχαίως ἔχω, μᾶλλον δὲ ἀμαθῶς, ὥστε τρία μὲν ὀνομάζω \ an n 93 A Ἀ / \ / ο es / A τὰ τοσαῦτα τῷ ἀριθμώ, Kav διέστηκε τὴν φύσιν Ev δέ, καὶ ο Seed BUA \ / / x a > / ἕν, καὶ ἕν, ἄλλως τὰς τοσαύτας µονάδας, κἂν TH οὐσία

are, and tells nothing about ther nature. Certainly in the Bridle, things of different natures are summed up under a common number.

12. μοναδικὴν ἔχειτ. δ.] ‘can only be designated singly’; e.g. a horse, ΄ and a man, and a tree.

13. δογµ. καὶ μυθ.] a kind of hendiadys, ‘makers of fabulous de-

I. Wore ὑμεῖς μέν] These are still the words of the opponent, down to λέγομεν. On the principle just laid down, he says, if the Father, the Son, and the Spirit can be called three at all, it can only be as three Gods; that is, your doctrine is incurably tritheistic. Ours is not, he adds; for we deny the identity of essence, and make no

attempt at bringing those beings together under a number.

4. πραγμάτων] ‘of trouble’; not τῶν mp., ‘the facts.’

7. τῇ µ. συνιστάµενος] ‘to save yourself labour in maintaining monotheism you have dented the Godhead, and abandoned to the enemy the very thing which you are seeking to establish.

18. J do not know where you get your rule from. To me, a number only says how many things there

crees.

14. τῆς woo. τῶν ὑποκ.] ‘ denotes the quantity, or sum, of the objects, and not their nature.’

15. οὕτως ἀρχ. ἔχω] ‘am oldfashioned enough’ to say ‘three’ when there are three things, even when they are not of the same kind, and to name them singly, if I choose, even when they are, thinking only of their number and not of their nature.

18. ἄλλως] carries on the irony of

/ 3 \ \ / na > A A \ συνάπτωνται, οὐ πρὸς τὰ πράγματα μᾶλλον ἀφορῶν, ἢ TO / an / ον αν ς > / > \ x id πόσον τῶν πραγμάτων, καθ ὧν 7 ἀρίθμησις. ἐπὲὶ δὲ λίαν n Vd na a περιέχη τοῦ γράµµατος, KALTOL YE πολεμῶν τῷ γράµµατι,

> 16 | He \ > δεί / > A / ἐκεῖθέν µοι λάβε τὰς ἀποδείξει.. τρία ἐν ταῖς παροιµίαις αν ΑΣ / / \ / ΕΕ ane ἐστίν, & εὐόδως πορεύεται, λέων, καὶ τράγος, καὶ ἀλεκτρυών \ \ nA gar \ / ong. \ καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον᾽ ἵνα μὴ a / a λέγω Tas ἄλλας ἐκεῖ τετράδας ἀριθμουμένας, TH φύσει δὲ διηρηµένας. καὶ δύο τῷ Μωυσεῖ χερουβὶμ εὑρίσκω µονα- f ο / δικῶς ἀριθμούμενα. / a bY / 5) / nan / τεχνολοφγίαν, τοσοῦτον ἀλλήλων ἀπερρηγμένα ταῖς φύσεσιν' SN n / fal 3 / ς na \ / ἢ ταῦτα μοναδικά, τοσοῦτον ἀλλήλοις ὁμοφυῆ καὶ συγκεί- µενα; εἰ γὰρ λέγοιμι θεὸν καὶ μαμωνᾶν δύο κυρίους εἰς ἓν > A / \ ./ b) VA Vs XN ἀριθμουμένους, τοσούτῳ μακρὰν ὄντας ἀλλήλων, τάχα ἂν

i \ aA 2 Αα Sa, e an / \ καὶ τῆς αὐτῆς οὐσίας, ols συνεκφωνεῖται καταλλήλως Kal

ἀρχαίως, ἀμαθῶς. It is used in the idiomatic sense of ‘zd/y,’ ‘vaznly.’

3. περιέχη τοῦ γρ.] ‘you are so attached to the letter of Scripture. The emendation τῷ πράγματι in the next clause is ingenious and tempting; but τῷ γράμματι will mean that in this instance they have the very letter of Scripture against them,—as he proceeds to shew.

4. λάβε] seems to be an ironical invitation to prove the point, not= δέξαι i.e. ‘listen to my proofs.’

8, δύο χερουβίμ] Ex. xxv 18, το. If τῷ M.=‘dy Moses,’ perh. the ref. is rather to Ex. xxxvii 7; but it may be the strict dat., ‘veckoned up singly to Moses.’

10. ἀπερρηγμένα] ‘so completely severed.’

14. καὶ μᾶλλον γελ.] The same irony continued ; ‘Z should be still

more laughed at for my mode of numbering things together.’ Matt. vi 24. Gr. does not observe that God and Mammon are not actually described as two masters, and that if they were, it would be as masters that they would be numbered together, in which respect they are alike.

19. Jf you tell me that numbers denote things of one nature and those only, then I wll deny that you can say ‘three men,’ unless each of the three ts an exact repetition of the others. St Fohn was certainly not bound by your rule when he spoke of the three witnesses ; nor will tt hold when you come to speak of things of different natures but bearing the same name.

16. ois συνεκφ. καταλλ. κ. τ. 6.) The opponent explains that by things ranged under a number, because they are of the same nature,

\ / a Yj a A τὰ ovopata’ otov, ἄνθρωποι τρεῖς, καὶ θεοὶ τρεῖς, οὐχὶ τρία AN \ / \ / n a τάδε καὶ τάδε. τίς γὰρ ἡ ἀντίδοσις; τοῦτο νομοθετοῦντός: Ρ] a bye, Wd > b) / > \ > \ A ἐστι τοῖς ὀνόμασιν, οὐκ ἀληθεύοντος. ἐπεὶ κἀμοὶ Πέτρος, \ n Nj / > an 2 er Ag / oe xX καὶ Παὔλος, καὶ Ἰωάννης, ov τρεῖς, οὐδὲ ὁμοούσιοι, ἕως ἂν \ A an x an / ο / Αα µη τρεῖς 1]αὔῦλοι, καὶ τρεῖς Πέτροι, καὶ Ἰωάνναι τοσοῦτοι / ὁ \ nan λέγωνται. O γὰρ σὺ τετήρηκας ἐπὶ τῶν γενικωτέρων ὀνο- / n n n / µάτων, τοῦτο καὶ ἡμεῖς ἀπαιτήσομεν ἐπὶ τῶν εἰδικωτέρων \ \ \ > / x > i \ A v4 κατὰ τὴν σὴν ἀνάπλασιν. ἢ abdiKnoels, μὴ διδοὺς ὅπερ ς n 5 Qn εἴληφας; τί δὲ 0 Ἰωάννης, τρεῖς εἶναι τοὺς μαρτυροῦντας Ta a an \ \ ae λέγων ἐν ταῖς καθολικαῖς, TO πνεῦμα, τὸ ὕδωρ, TO aipa; i val [ο \ Zs ς / apa σοι ληρεῖν φαίνεται, πρῶτον μὲν ὅτι τὰ μὴ ὁμοούσια ο ὁ a \S / \ / / συναριθμῆσαι τετόὀλµηκεν, ὃ τοῖς ὁμοουσίοις σὺ δίδως,---τίς \ 3 a n / \ yap ἂν εἴποι ταῦτα μιᾶς οὐσίας;-- δεύτερον δὲ ὅτι pH A 2/ > / b) \ \ aA. ο καταλλήλως ἔχων ἀπήντησεν, ἀλλὰ τὸ τρείς APPEVLKWS / \ / ς \ \ προθείς, τὰ τρία οὐδετέρως ἐπήνεγκε, παρὰ τοὺς σοὺς Kal n ο n / / / τῆς σῆς γραμματικῆς ὅρους Kal νόμους; καΐτοι τί διαφέρει, x la) / a ga \ ο) 3 ἢ τρεῖς προθέντα ἓν καὶ ἓν καὶ ἓν ἐπενεγκεῖν, ἢ ἕνα καὶ 19. 1 και θεοι] om και b || 5 παυλοι...πετροι transp. def || 6 λεγονται

he means cases where the noun is expressed and the numeral agrees with it (of i.e. συναριθµουµένοις practically = ‘the mumeral’), like ‘three men,’ ‘three Gods.’ He does not mean that you can never lump together under a neuter numeral heterogeneous objects as so many ‘things.’ This, he says, is not a connumeration.

2. τίς yap 7 avridoos;| This is explained by the words below, ἀδικήσεις, wy διδοὺς ὅπερ εἴληφας; It is Gr.’s reply to the objector. ‘ What,’ he asks, ‘ shall I make you give me in return?’ The γὰρ implies a suppressed ‘Take care!’

26, τοῦτο νοµοθ. ἐστι] ‘This,’ Gr. retorts, ‘is to legislate for language, not to state the facts with regard to 1. At that rate, he can

refuse to admit that Peter and Paul and John are three beings of the same nature; he may say that unless all the peculiarities of Peter are exactly reproduced, 5ο that there are three Peters, there is not sufficient correspondence between Peter and the others to warrant their being brought under a single number as three men.

6. γενικωτέρων] ‘generic’ as opposed to εἰδικός ‘ speczfic.’ Gr. puts both words in the comp., because he does not use them in a quite strict sense.

13. μὴ καταλλ. ἔχων ἄπ.] ‘because he comes forward without putting his words in grammatical agreement.’ ᾿Αρρενικώς, ‘22 the masc.’; οὐδετέρως, ‘in the neut.’

THEOLOGICAL ORATION V 169 ἕνα καὶ ἕνα λέγοντα μὴ τρεῖς ἀλλὰ τρία προσαγορεύειν; ὅπερ αὐτὸς ἀπαξιοῖς ἐπὶ τῆς θεότητος. Ti δέ σοι ὁ Kap- κίνος, TO τε ζῶον, TO τε ὄργανον, 6 τε ἀστήρ; τί δὲ ὁ κύων, ὅ τε χερσαῖος, καὶ ὁ ἔνυδρος, καὶ ὁ οὐράνιος; οὐ τρεῖς λέγεσθαί σοι δοκοῦσι καρκίνοι καὶ κύνες; πάντως γε. apa οὖν παρὰ τοῦτο καὶ ὁμοούσιοι; Tis φήσει τῶν νοῦν ἐχόντων; ὁρᾷς ὅπως σοι διαπέπτωκεν ὁ περὶ τῆς συναριθµήσεως λόγος, τοσούτοις ἐληλεγμένος; εἰ γὰρ µήτε TA ὁμοούσια πάντως συναριθμεῖται, καὶ συναριθμεῖται τὰ μὴ ὁμοούσια, ἤ τε τῶν ὀνομάτων συνεκφώνησις eT ἀμφοῖν, τί σοι πλέον ὧν ἐδογμάτισας;

τιθέμενα κατὰ τὸν σὸν λόγον, ἑτεροούσια δὲ τὰ τεµνόµενα, / Le \ λα the { me ig fe

3. Τό τε ὄργανον] a pair of tongs.

8. ἐληλεγμένος] from ἐλέγχω.

1ο. 7 τε τών 6, συνεκφ.] ‘and the nouns are expressed in both cases, along wth the numeral,’ i.e. not merely ‘understood.’ Gr. means both in the case of ὁμοούσια which are not numbered together, and in that of οὐχ ὁμοούσια which are.

20. Jt will not bear the simplest test of addition or division. Your rules about the order of enumeration, and about the use of prepositions, are just as ridiculous. We will now proceed to give you the coup de grace.

13. οὐκ εἰς δύο συντ.] ‘one and one make two,’ although acc. to the heretic’s logic ‘one and one’ would only be said of things of different nature, such as could never be united under a common numeral. Conversely ‘two 7s divided into one

and one,’ although ‘two’ can only be said of things of the same nature, which it would be unnatural to describe in that single fashion. The upshot is that the same things are proved to be of the same nature and of different natures. Of course the argument is more or less of a piece of banter.

says, probably without historical

grounds, that this system of numbering (δεύτερος θεός, τρίτος θεός) was derived from the way in which the Neoplatonic writers arranged existences according to a scale, from the First Cause to the lowest. The phraseology is fully discussed by Basil 7. ο. (de Sp. S. 17). Ὕπαριθ- μεῖν, as distinguished from συναριθµ., is to reckon in a secondary position.

Ὡ \ / tal v4 > A / an bd / ais σὺ µέγα φρονεῖς, ὥσπερ ἐν τῇ τάξει τῶν ὀνομάτων / ο a / κειμένων τῶν πραγμάτων. εἰ γὰρ τοῦτο, τί κωλύει κατὰ \ ΗΝ / \ en TOV αὐτὸν λόγον, ἐπειδὴ τὰ αὐτὰ καὶ προαριθμεῖται καὶ 5 An an \ N / an ὑπαριθμεῖται Tapa TH ypadyn διὰ τὴν ἰσοτιμίαν τῆς / \ a 5 φύσεως, αὐτὰ ἑαυτῶν εἶναι τιμιώτερά τε καὶ ἄτιμότερα; id Ni b] / \ \ a \ an \ / / ὁ δὲ αὐτός µοι καὶ περὶ τῆς Θεὸς φωνῆς καὶ Κύριος λόγος" 7 Ny an / a > & \ λ & ae 8 9 ἔτι δὲ τῶν προθέσεων, τῆς ἐξ οὗ, καὶ δι οὗ, καὶ ἐν @, ais \ n an \ n \ A σὺ KATATEXVONOYELS ἡμῖν τὸ θεῖον, τὴν μὲν τῷ πατρὶ διδούς, \ a & / = 3 τὴν δὲ τῷ υἱώ, τὴν δὲ τῷ ἁγίῳω πνεύματι. τί γὰρ ἂν / ἐποίησας, παγίως ἑκάστου τούτων ἑκάστῳ νενεµηµένου' 6 an an Αν ὁπότε πάντων πᾶσι συντεταγμένων, WS δῆλον τοῖς Φιλο- / / \ νά n πόνοις, τοσαύτην σὺ διὰ τούτων εἰσάγεις καὶ τῆς ἀξίας n / / / n a καὶ τῆς φύσεως ἀνισότητα;, ἀπόχρη καὶ ταῦτα τοῖς μὴ / 5) / b \ / la la μ] / 4 λίαν ἀγνώμοσιν. ἐπεὶ δέ σε τῶν χαλεπῶν ἐστίν, ἅπαξ > / a ih ο nN n > \ / ἐπιπηδήσαντα τῷ πνεύµατι, τῆς φορᾶς σχεθῆναι, ἀλλὰ µή, an an \ /' Αα καθάπερ τῶν συών τοὺς θρασυτέρους, εἰς τέλος φιλονεικεῖν, \ \ \ / > / / x ο) / x καὶ πρὸς τὸ ξίφος ὠθίζεσθαι, μέχρις ἂν πᾶσαν εἴσω τὴν / > / / / πληγὴν ὑπολάβης, φέρε, σκεψώμεθα τίς ἔτι σοι λείπεται / λόφος.

I. ὥσπερ...πραγµάτων] ‘as if the ο. If, when these

realities themselves (i.e. the Persons ironical argument.

of the Trinity) defended upon the order in which they are named.’

3. Kal προαριθµ. καὶ ὑπαριθμ.] ‘are sometimes enumerated in one order and sometimes in another’; e.g. 2 Cor. xiii 14.

6. π. τῆς θεὸς gd. καὶ Κύριος] ‘The same observation holds good’ of these, not in regard to the order in which they are placed, but to the way in which they are applied to the Divine Persons as it were indiscriminately.

7. τῶν προθέσεων] ‘the preposttions.’

8. κατατεχνολογεῖς nu. τὸ θ.] ‘te down the Godhead with your canons,’ Basil de Sp. S. 2 ascribes the canon to Aetius.

prepositions are used interchangeably, you contrive to get such inequality out of them, what would you not have done if the use of them had been constant and invariable? Ὁπότε is used here like ὅστις with an inferential shade of meaning.

13. καὶ ταῦτα] ‘even these things,’ i.e. without going further.

I5. τῆς φορᾶς σχεθῆναι] ‘to stop short in your impetus.’

21. You speak of the silence of Scripture on the Godhead of the Holy Ghost. Scholars have often shown how false this 1s; but I too will do my best to help you out of your

difficulty.

21. Πάλιν κἀὶ πολλάκις ἀνακυκλεῖς ἡμῖν τὸ ἄγραφον. 9 \ ® / A δολ / 5) N \ ὅτι μὲν οὖν οὐ ξένον τοῦτο, οὐδὲ παρείσακτον, ἀλλὰ καὶ a an a / τοῖς πάλαι καὶ τοῖς νῦν γνωριξόµενον καὶ παραγυμνούµενον, an a SS / δέδεικται μὲν ἤδη πολλοῖς τῶν περὶ τούτου διειληφότων, ς/ \ ς / \ / A / a = ὅσοι μὴ ῥᾳθύμως μηδὲ παρέργως ταῖς θείαις γραφαῖς ἐντυ- \ \ χόντες, ἀλλὰ διασχόντες τὸ γράµµα καὶ εἴσω παρακύ- \ 3 ip / > n 2 / \ A aravtes, τὸ ἀπόθετον κάλλος ἰδεῖν ἠξιώθησαν, καὶ τῷ a n / φωτισμῶ τῆς γνώσεως κατηυγάσθησαν. δηλώσομεν δὲ an n / ο) an 5 καὶ ἡμεῖς ἐξ ἐπιδρομῆς, ὅσον ἐνδέχεται, τοῦ μὴ δοκεῖν εἶναι / / n περιττοί τινες, μηδὲ φιλοτιμότεροι τοῦ δέοντος, ἐποικοδο- la) ih la μοῦντες ἐπὶ θεµέλιον ἀλλότριον. εἰ δὲ TO μὴ λίαν σαφῶς γεγράφθαι θεὸν μηδὲ πολλάκις ὀνομαστί, ὥσπερ τὸν \ \ / / πατέρα πρότερον καὶ τὸν υἱὸν ὕστερον, αἴτιόν σοι γίνεται n n / / \ Αβλασφημίας, καὶ τῆς περιττῆς ταύτης γλωσσαληίας καὶ b) ip, ς aA γ΄ / \ / \ ἀσεβείας, ἡμεῖς σοι λύσομεν ταύτην THY βλάβην, μικρὰ περὶ πραγμάτων καὶ ὀνομάτων καὶ µάλιστα παρὰ τῇ τῆς n / rd γραφῆς συνηθεία φιλοσοφήσαντες.

3° || 8 δηλωσωμεν aef || 1ο εποικοδοµουντες] οικοδοµουντες ace I. τὸ ἄγραφον] Cp. § 1. g. ἐξ ἐπιδρομῆς] lit. ‘at a rush,’ 2. ov ξένον τοῦτο] Totro seems 1.6. ‘hastily.’ by comparison with § 1 to mean the 2b. τοῦ μὴ δοκεῖν] explains why

Holy Spirit Himself, not the doctrine of His Godhead. So also περὶ τού- του below.

3. τοῖς πάλαι] the Ο.Τ. writers; τοῖς νῦν, the Christian Church.

2b, παραγυμνούμενον] ‘revealed,’ ‘disclosed.’

4. διεληφότων] ‘have discussed.’ ορ ντο v's.

5. ἐντυχόντες] to ‘meet with,’ ‘come across’; so to ‘vead. The word does not necessarily imply a casual, hasty perusal; cp. § 26.

‘have penetrated beyond the letter.’ 7. ἀπόθετον] ‘put away,’ so

‘hidden like a treasure, = ἀπόκρυφον. See Thompson’s note on Plat. Phaedr. 252 B.

Gr. will not attempt to go into the question at greater length.

11. ἐπὶ θεµ. ἀλλ.] Rom. xv 20. Because Basil and others had gone over the ground before.

12. ὀνομαστί] The word appears

to belong to both σαφώς and πολλάkus, and to qualify the word θεόν, not τὸ ay. πνεῦμα understood; ‘the fact that He ts not very clearly, nor often, described in Scripture by the tetle of ‘‘God”.’ But the expression is somewhat redundant.

13. πρότερον] under the earlier dispensation; ὕστ., under the later.

15. λύσομεν...βλάβην] ‘well remove this disadvantage’; said with a kind of irony, as if the opponent would recognise that it was a βλάβη.

a / \ \ > / / Lae \ 22. Tov πραγμάτων Ta μὲν οὐκ ἔστι, λέγεται δέ τὰ NU oS? NA if ον sf δὲ ὄντα οὐ λέγεται" τὰ δὲ οὔτε ἔστιν, οὔτε λέγεται" τὰ δὲ yA / ο) \ ἄμφω, καὶ ἔστι, καὶ λέγεται. τούτων ἀπαιτεῖς µε τὰς > ib an an aA / \ ἀποδείξεις; παρασχεῖν ἔτοιμος. ὑπνοῖ τῇ γραφῇ θεός, καὶ n \ >’ / \ if \ / ” \ ypnyopet, καὶ ὀρηγίζεται, καὶ βαδίζει, καὶ Opovoy ἔχει τὰ / a. / n χερουβιμ᾽ καΐτοι πὀτε γέγονεν ἐμπαθής; πὀτε δὲ σῶμα \ b) la} 3 θεὺὸν ἀκήκοας; τοῦτο οὐκ Ov ἀνεπλάσθη. ὠνομάσαμεν / an an / \ rn n \ γάρ, ὡς ἡμῖν ἐφικτόν, ἐκ τῶν ἡμετέρων τὰ τοῦ θεοῦ. τὸ \ 5) an ον Stig Sue atin \ ο > A 5 ro 4 Ne μὲν ἠρεμεῖν αὐτὸν ad ἡμῶν, καὶ οἷον ἀμελεῖν, δι ἃς αὐτὸς τὸ i n la) a οἶδεν αὐτίας, ὑπνοῦν. τὸ γὰρ ἡμέτερον ὑπνοῦν τοιοῦτον, > / / ἀνενέργητόν τε καὶ ἄπρακτον. n na \ / Le µεταβολῆς, yenyopetv. ὕπνου yap Avaws ἐγρήγορσις, ef > a SUEY: \ \ if 2 / [ο] ώσπερ ἀποστροφῆς ἐπίσκεψις. τὸ δὲ κολάζειν ὀργίζεσθαι / ο) an πεποιήκαμεν' οὕτω γὰρ ἡμῖν ἐξ ὀργῆς ἡ κὀλασις. an \ A A \ aA b) lal / νῦν μὲν τῇδε, νῦν δὲ THOSE ἐνεργεῖν, βαδίζειν. /΄ /΄ ἄλλου πρὸς ἄλλο µετάβασις, βαδισμός. / an / Ὡ n παύεσθαι ταῖς ἁγίαις δυνάµεσι, καὶ οἷον ἐμφιλοχωρεῖν,

\ Ses / Ὀ mores τὸ δὲ ἀθρόως ev ποιεῖν ἐκ

22. There are four heads under which we may arrange the phenomena of Scripture language. (1) There are things said which are not literally true. - Of thts kind are all the anthropomorphic expressions concerning God.

1. λέγεται δέ] sc. in Scripture.

5. ‘ypyyopet] Jer. xxxi 28.

7b. ὀργίζεται] e.g. Ps. Ixxviii (Ixxix) 5. 2b. βαδίζει] The word does not

seem to be used of God in LXX. The ref. is doubtless to passages like Gen. iii 8.

2b. θρόνον ἔχει] Ps. lxxix 2 (1xxx 1); Ezek. i 26. P

6. ἐμπαθής] in ref. to ὑπνοῖ,

. ἠρεμεῖν...ἀφ᾽ ἡμ.] ‘letting us alone’ (lit. ‘keeping quiet from us’).

ΤΙ. ἀθρόως] ‘suddenly’; cp. ii 2.

15. τῇδε...τῇδε] τι thes direction and in that.’

17. ταῖς ay. δυνάµεσι] sc. τοῖς χερουβίµ. ‘Resting in those holy Powers and, as it were, being fond of the place, is ‘‘ sitting” and ‘ being enthroned”.

18. οὐδενὶ γάρ] The γάρ explains, not the καὶ τοῦτο nu., but the choice of the expression ‘resting’ etc. God is in everything; but there is nothing in which He ‘rests’ as He does in the saints (and angelic beings).

ΙΟ. τὸ δὲ ὀξυκ.] more instances of

THEOLOGICAL ORATION V

2 an, A \ / / = \ ὀξυκίνητον, πτῆδιν τὴν δὲ ἐπισκοπήν, TpoTwTOV' τὸ lal / Αα διδόναι δὲ καὶ προσίεσθαι, χεῖρα᾽ καὶ ἄλλη τις ὅλως τῶν τοῦ θεοῦ δυνάµεων ἢ ἐνεργειῶν ἄλλο τι τῶν σωματικῶν

ἡμῖν ἀνεζωγράφησεν.

/ \ an / an na ode Me ® > LO µατων, και του τεύχους της καταφυγῆς ἐφ @ ETTETTOLUELS.

6 om η εξ || 7 ονοµαστι]--Και η αθετησοµεν επειδη ov yeypamrat

metaphorical language. God ‘flies,’ Ps. xvii 11 (xviii 10); we speak of ος σε ασ. Ps. tve7. (6) % His ‘hand,’ e.g. Ps. cxliv (cxlv) 16.

2. προσίεσθαι] ‘to welcome’; cp. ii 19.

2b. ὅλως] ‘22 short.’

4. ἀνεζωγράφησεν] ‘has depicted,’ i.e. ‘has suggested the form of. We should almost have expected the inversion of the sentence,—that bodily things depict the powers and operations of God; but either way is intelligible.

23. (2) There are things not said which are nevertheless true,—among them facts of which you make a great deal. (3) Things neither said nor true. (4) Things both true and satd.

5. πάλι] Instances of true things not found in Scripture.

6. τὰς ods ἀκροπ.] ‘those fortresses of yours’; cp. below τοῦ τεί- χους τῆς καταφυγῇῆ.

7. ἢ διαγράψοµεν] ΟΡ. Ι18. The words ἢ ἀθετήσομεν, ἐπειδὴ οὐ γέ- γραπται seem to be an ancient gloss to explain 7 διαγράψοµεν. They offer no real alternative to it ; and the variation of the Mss. which contain them between 7 and καὶ ἤ indicates the uncertainty of their footing. If they are to be retained, the only sense that can be got out of them would be this :—Shew us the words

ἀγέννητον, ἄναρχον in the Bible, and we will either reject the Holy Ghost’s Divinity for not being found there, or (if we can prove that it zs there) we will erase both it and your two words together. But this would be very cumbrous. Omitting the words, the sense is plain. Gr. retaliates;— Shew us ἀγένν., ἄναρχ. in the Bible, or we will discard them, and you will die by your own rules. The perf. τέθνηκας gives vividness to the argument. Probably the gloss was introduced because Gr.’s word διαγράψοµεν seemed itself to imply that the words ἀγέννητον etc. were to be found written in Scripture. How can that be erased which was never written? The scribe wished to substitute for διαγρ. the more general word ἀθετήσομεν, ‘because the expressions in question are wot written.’ It may be suggested that the correction might be due to Gr. himself; but (1) its place in the MSS. is against it; it ought to have followed διαγρ.; (2) by διαγρ. Gr. intended no reference to being found in Scripture; he meant, if conscious of the metaphor at all, an erasure from the theological writings in which the expressions occurred.

A an an na / 3 A ἢ δῆλον ὅτι ἐκ τῶν ταῦτα συναγόντων, κἂν μὴ ταῦτα / / a λέγηται; τίνων τούτων; “Eye εἰμι πρῶτος, καὶ ἐγὼ μετὰ n / \ 2 n ] BA BA / \ Με ον ταῦτα. καί, Πρὸ ἐμοῦ οὐκ ἔστιν ἄλλος θεός, καὶ μετ Ewe N / ὅλον yap τὸ ἔστιν ἐμόν' οὔτε ἠργμένον, οὔτε / ο] \ \ 5 le A παυσόµενον. ταῦτα λαβών, TO μὲν μὴ εἶναί τι πρὸ αὐτοῦ, / / μηδὲ πρεσβυτέραν αἰτίαν ἔχειν, ἄναρχον προσηγόρευσας, uh * \ \ n ἀηγέννητον τὸ δὲ μὴ στήσεσθαι τοῦ εἶναι, ἀθάνατον

\ la) / / τροπή, Kat του μυστηριου KEVWOLS.

3 mer eue] per εµου α || 11 συνθετον] συνθετος b || 12 εµπλήξιας wore df Ἱ 16 µαταιοτης] ανταποδοσις ‘ Reg. Cypr.’

1. ἢ δῆλον] The ellipsis is, (Have you any other interpretation) or is it evident ?

10. ἐκ τών τ. συναγ.] Supply ἐστίν, or λαμβάνεται: ‘ that they are deduced from passages which imply them.’

2. ἐγώ elu πρὠτος] Is. xliv 6.

4. ὅλον γὰρ τὸ ἔστιν ἐμόν] God is represented as still speaking ; ‘a// that is included in the word Is ts Mine, without beginning and without end.’

5. ταῦτα λαβών] You have taken these facts, and have (rightly) deduced from them the appellations which you give to God, of ἀγέννητον, ἀθάνατον, and the rest.

8. ai...mpwrac συζ.] viz. things that are said and are not, and things that are and are not said.

12. éumdnélas] ‘so daft.’

13. ἀποφήνασθαι] ‘to declare his

opinion that tt zs so.’ The ἢ will mean ‘or at any rate.’

14. θεός, ἄνθρ., κτλ.] Gr. first names four substantives, and then certain propositions; ‘such syllogisms are vanity, and a subversion of faith, and an emptying of the mystery. See 1 Cor: Px7 fou.

24. This being so, we must not make too much of the reticence of Scripture. When you hear of twice Jive, you are justified in saying ten ; so whatever is clearly implied in Scripture may rightly be affirmed, even if it is not explicitly stated there. I will give you the reason for the reticence of Scripture.

24. Τοσαύτης οὖν ον διαφορᾶς ἐν τοῖς — καὶ τοῖς το πῶς οὕτω σὺ λίαν δουλεύεις τῷ γράµµατι, καὶ yivn peta τῆς ᾿Ιουδαικῆς σοφίας, καὶ συλλαβαῖς > a b \ \ / ἀκολουθεῖς, ἀφεὶς τὰ πράγματα;

1. ἐν τοῖς dv. καὶ τοῖς πρ.] ‘azversity in names and things.’

8. τῆς Ἴουδ. σοφίας] because the Jews were ‘slaves to the letter.’

Scripture (lit. found out of Scripture anything else intended), though not stated, or not stated clearly, I should not have shrunk from expressing it jor fear’ ete.

13. συκοφ. τῶν ὀν.] The word denotes one who is on the watch

‘syllables.’

8. τὰ σὰ λέγων] ‘for saying what you said? For words belong as much to him who forces them to be said (ie. in this case to you who gave me the data for my conclusion) as {ο him who said them’ (i.e. to me who concluded that you meant ‘ten,’ ‘man’).

ϱ. ἐνταῦθα] in the case just supposed.

10. οὐδὲ εἴ τι ἄλλο κτλ.] “1 ἴ found anything else intended in

for words to denounce them.

2b. στησόµεθα πρός] “qwill take our stand against.’ The οὕτω refers to the argument from the beginning of § 21 to this point.

14. ool γάρ] i.e. the Eunomian ; οὐδὲ τοῦτο means the foregoing argument, which he says would for them be without force. This seems to have more point than to suppose it to mean ἐξ ju. εὐγν. εἶναι.

17. ταύτας] the mpoonyopia of the Spirit.

/ ϱ) / , ~ > CA / πάσης ἐπικρύψεως, καϊπερ σοφοῖς οὖσιν ὑμῖν, βραχυ τι Si ld τὸν λόγον ἀναγαγών. / / / a 2 an 25. Δύο yeyovace petabécers βίων ἐπιφανεῖς ἐκ τοῦ παντὸς αἰῶνος, ar καὶ δύο διαθῆκαι καλοῦνται, καὶ σεισμοὺ A \ n / = Ν >) \ an γῆς, διὰ τὸ τοῦ πράγματος περιβόητον ἡ μὲν ἀπὸ τῶν by / ον \ / ς \ 3 Ni la) \ \ εἰδώλων ἐπὶ τὸν νόµον, 7 δὲ ἀπὸ TOU νόµου πρὸς TO > us \ / κ > if \ b) εὐαγηγέλιον. καὶ τρίτον σεισμὸν εὐαγγελιζόμεθα, τὴν ἐν- a a / ία τεῦθεν ἐπὶ τὰ ἐκεῖσε µετάστασιν, TA µηκέτι κινούμενα, i an / μηδὲ σαλευόµενα. ταὐτὸν δὲ αἱ δύο διαθῆκαι πεπόνθασι. la) iS an an / τί τοῦτο; οὐκ ἀθρόως µετεκινήθησαν, οὐδὲ ὁμοῦ τῇ πρὠτῃ / \ τίνος ἕνεκεν; εἰδέναι γὰρ avay- \ x τὸ μὲν yap

1. ἐπικρύψεως] the reticence of fractical difficulties attending such

the Bible on the subject of the transitions.

Spirit’s Godhead. 4. σεισμοὶ γῆς] The ref. is to 2b. oogots}] of course ironical, Heb. xii 26.

‘although you are so wise as to need 5. διὰ τὸ...περιβόητον] ‘because

no instruction.’

2. ἄἀναγαγώων] ‘voting some adistance back’; not back over the previous argument, but to principles

of the celebrity of the thing,’ i.e. because the change was so great and on such a scale as to compel worldwide attention.

ἐντεῦθεν ... ἐκεῖσε] from the

somewhat remote from the conclu- fs sion. 25. Two great changes have occurred in the history of religion, when men passed under the first and second Covenants respectively. In neither case was the change violently made. Like a skilled teacher or physician, God made the new order agreeable by permitting for a while something from the old, until men were ready to give it up of themselves.

3. µεταθέσεις βίων] He calls the two dispensations by this title, because he is about to dwell on the

present order to that which is beyond.

Ο. µήδε σαλευόμενα] Heb. xii 28.

12. τὸ μὲν γὰρ ἀκ. οὐδὲ µόνιμον] ‘for what ts not voluntary ts 20 lasting either?

I5. τὸ μὲν Tod βιασ.] Inthe one instance, the change would be only the work of him who forced it on; ° in the other, it is ourown. The one kind of change is in keeping with the considerateness of God; the other would be a mark of tyrannical power.

> / / / a 2/ ιο ο) > cde apy fd ἐξουσίας. οὔκουν weTo δεῖν ἄκοντας Ev ποιεῖν, ANN ἑκόντας εὐεργετεῖν. διὰ τοῦτο παιδαγωγικώς τε καὶ ἰατρικῶς τὸ μὲν ὑφαιρεῖ τῶν πατρίων, τὸ δὲ συγχωρεῖ, μικρόν τι τῶν / a a πρὸς ἡδονὴν ἐνδιδούς' ὥσπερ οἱ ἰατροὶ τοῖς ἀρρωστοῦσιν, σ ς / A \ a A ἵνα ἡ φαρμακεία παραδεχθῃ διὰ τῆς τέχνης Φαρματτο- a / µένη τοῖς χρηστοτέροις. μακρῷ χρόνῳ τετιµηµένων 1) µετάθεσις. i. \ / / \ if / πρώτη τὰ εἴδωλα περικὀψασα Tas θυσίας συνεχώρησεν’

> N eh a > / \ ov yap ῥάστη τῶν ἐν ἔθει καὶ λέγω δὲ τί; ἡ ς ia \ / a \ \ > ἡ δευτέρα τὰς θυσίας περιελοῦσα τὴν περιτομὴν οὖὔκ > / 5 id c/ > / \ ς if \ \ ἐκώλυσεν' εἶτα ὡς ἅπαξ ἐδέξαντο τὴν ὑφαίρεσιν, καὶ τὸ

n / \ ς / \ Dei ON \ / τοῦ περιτέµνειν καὶ ὠγνίζεσθαι προελθὼν ἐπὶ τὸ λέγειν" ae \ δέ LO 9. / Σ \ / Psp ὃ / ν yo δέ, ἀδελφοί, εἰ περιτομὴν κηρύσσω, τί ἔτι διώκομαι; n n / n a / ἐκεῖνο τῆς οἰκονομίας, τοῦτο τῆς τελειότητος. 7 µακρω] των µακρω b: Tw µακρω def

2, τὸ μὲν ὑφαῖρει] ‘like a school- not clear at what point Gr. means

master or physician, He withdraws some parts of the hereditary system, and leaves others as α concession, giving in upon some small points which tend to keep men happy.’

5. Φαρματτ. τοῖς χρηστ.] ‘being seasoned with something nicer’ than itself. The rhythm of the sentence is in favour of joining διὰ τῆς τέχνης to παραδεχθῇ rather than to dap.

6. ῥάστη] used as an equivalent to the simple ῥᾳδία.

8. τὰςθυσίας συνεχ.] This, which is the usual patristic view of the legal sacrifices, is well expressed by Cyr. Al. ο Zul. iv p. 126 (Aubert) ; and by Greg. the Great in his letter to Mellitus (Bede Hzst. Eccl. i 30).

10. ἐδέξαντο τὴν ὑφ.] ‘as soon as they were reconciled to the withdrawal, they conceded the concession that had been made to them.’ It is

that the Jews ‘conceded’ the sacrifices. It ought, acc. to the parallelism, to mean when ‘they became Jews instead of heathens,’ as they gave up circumcision when they ‘became Christians instead of Jews.’ This, however, would only be true of special representatives of the race, like Samuel and other prophets and psalmists, who taught that obedience was better than sacrifice. If Gr. is not thinking of these, we must suppose that the time when they gave up the sacrifices was practically the same as when they gave up circumcision, i.e. zo¢ when they first became ‘Jews,’ but when they became Christians.

13. Κλαπέντεςε] For the use of κλέτπτειν cp. 1 2.

n a aA / µετάθεσις' ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἡ τελείωσις. a \ \ ea

a a \ la) / τὸ πνεῦμα, σαφεστέραν ἡμῖν παρέχον τὴν ἑαυτοῦ δήλωσιν. ω an a \ / AS

Probably Gr. does not mean that this was an advance in St Paul’s own views. He can hardly have failed to know that the Ep. to the Gal. was written before the incident in Acts xxi 26. He only means that we see St Paul sometimes acting on the principle of οἰκονομία, i.e. departure from what is absolutely best, out of consideration for the circumstances of others, and sometimes on the principle of τελειότη.

26. So zt was wth the doctrine of God, except that the successive changes have been in the direction of believing more truths, not fewer. When the doctrine of the Father was well established, that of the Son was revealed, and when that was accepted, then the doctrine of the Spirit. The Spirit Himself came by degrees. Christ Himself revealed Him only by slow advances.

I. THs θεολογίας] ‘the doctrine of God.’

that wt follows the opposite order? The change of practical system consists in dropping things; the doctrinal change consists in learning additional truths.

6. ἐμπολιτεύεται] ‘zs vrestdent and active among us. Gr. considers that the Church learns by experience how to interpret the slight indications of the Holy Ghost’s Divinity given by the N.T. It does not follow that he thought doctrinal advance possible in other directions also.

11. ἐπιφορτίζεσθαι] ‘to be piled on the top of zt,’ as an additional load to be carried.

(Ixxxiv 5). It is prob. that the

words ἐκ δυνάµεως els δύναμιν in

v. 8 (7) suggested the ἐκ δόξης εἰς

δόξαν which follows (2 Cor. iii 18). zh. mpoddos] ΟΡ. ii 20.

διὰ

THEOLOGICAL ORATION V

sex Colb.’: χριστου ‘Reg. Cypr.’ || 7 επιστηση b 27. I4 ημι κατα µερος b

I. ἐκλάμψῃ τοῖς λ.] On the traced in four sayings.

principle that ‘he that hath, to him shall be given.’ The subjunctive must be explained as depending upon the ἵνα implied in pu}.

‘why the Spirit sojourns with the disciples by degrees, dealing Himself out to them in proportion to the capacity of the recipients.’

3. ἐν ἀρχῃ τοῦ εὐ.] The two series, of three members each, correspond. ‘In the beginning of the Gospel,’ He ‘performs miracles’ through the disciples (Luke ix 1); ‘after the Passion,’ He is ‘breathed upon’ the disciples (John xx 22); ‘after the going up,’ He ‘revealed Himself in fiery tongues’ (Acts ii 3). The same frofectus apostolicus is traced in Or. xli 11, and by Gr.’s secretary Jerome ad Hedid.

7. ἐντυγχάνων] ‘perusing’; cp. § 21. The progress in our Lord’s statements about the Holy Ghost is

ἐρωτήσω] John xiv 16.

9g. dvrifeos] Cp. iv 5. Jesus might have seemed to be setting Himself up as a kind of rival God, and to speak as if by some independent authority, if He had not in the first instance referred the mission of the Holy Ghost entirely to the Father.

1Ο. εἶτα, Πέμψει μέν] John xiv 26. Here, though the ‘mission’ is still referred to the Father, the Son’s request is dropped, and the Spirit is said to be sent ‘in His name.’

12. εἶτα, Πέμψω] John xv 26. Here the Son’s personal dignity is revealed, as Himself the sender of the Spirit. Gr. of course is not directly speaking of the Eternal Procession.

10. εἶτα, Ηξει] John xvi 7 (ἔλθ/). Here the Spirit’s own freedom is brought out. It is a correct and useful observation.

στα

\ si ng ή n ο) πλαντο µαθηµάτων, ἃ μὴ δύνασθαι τὀτε βασταχθῆναι τοῖς a / > aA 9 7 p eee \ \ A μαθηταῖς ἐλέγετο, δι as εἶπον ἴσως αἰτίας, καὶ διὰ τοῦτο παρεκαλύπτετο"' καὶ πάλιν πάντα διδαχθήσεσθαι ἡμᾶς a / A 5 i ὑπὸ τοῦ πνεύματος ἐνδημήσαντος. τούτων ἓν εἶναι νομίζω 8 al UL A / / καὶ αὐτὴν τοῦ πνεύματος τὴν θεότητα, τρανουµένην εἰς A if \ a / ὕστερον, ὡς τηνικαῦτα ὠρίμου καὶ χωρητῆς ἤδη τυγχανού- a \ \ a A σης τῆς γνώσεως, μετὰ τὴν τοῦ σωτῆρος ἀποκατάστασιν, ‘ps / \ xX a οὐκέτι ἀπιστουμένου τῷ θαύματι. τί γὰρ ἂν τούτου μεῖζον

Ίλθεν ηδη τισιν επι νουν f || 6 εµαυτου] εµη b “in nonnull.’ || 9g arias] αιτιαις a || II τουτων] τουτον a || 12 εις]--τοις ‘Reg. Cypr.’ || 15 απιστου- μενου] απιστοµενην ‘Reg. a’ || τουτου] τουτο {3

27. That zs still the right me- proper time.

thod,—not to keep things back, but not to teach them till people are prepared. Perhaps one of the things which the disciples could not bear while Christ was with them, but were to learn afterwards from the Spirit, was this very doctrine of the Spirit’s Godhead.

1. καὶ ἡμᾶς] as well as our Saviour. Tdéiw is acc. after ὁρᾷς, and ἐκφαίνοντας, κρύπτοντας, agree with ἡμᾶς, not with φωτισμούς, ‘you see light shining upon us by degrees, and an order in the revelation of God.’

3. ἄτεχνον] ‘unworkmantlike.’

4. πλῆξαι] to astonish, and so keep them away from us; ἀλλοτρι- ώσαι, because they naturally expect to hear the doctrine taught at the

2b. ὃ δὲ tows μὲν κτλ.] ‘2 well add, what may perhaps have occurred to others also before now, but what 7 take to be the result of my independent thought.

8. phn δύνασθαι βαστ.] John Xvi 12.

1ο. πάντα διδαχθ.] John xiv 26.

12. τρανουµένην] Cp.ii4. The pres. part. combines the thought of the revelation as then in the future with the fact of its subsequent accomplishment.

13. ὡρίμου] Ορ iii: 1.0) Wee knowledge then being timely and capable of being received, after our Saviour’s restoration, when He was no longer disbelieved in for wonder.’ Luke xxiv 41.

by, / \ an / BA \ e / οἴεσθαι χρή, καὶ θεοῦ µεγαλοπρεπείας ἄξιον, τὸ ὑπισχνού- EN / µενον, ἢ τὸ διδασκόµενον. .”/ \ ee \ / \ ώ κ ο 28. "Exo μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ OS τις > \ if / x \ 4 \ \ ς/ \ \ ἐμοὶ piros,—aéBew Oeov τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ A an / / / / πνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξη, καὶ a \ τή ‘ / \ / ig n τιμῇ, καὶ ovata, καὶ βασιλεία μὴ µεριζοµένην, ὥς τις τῶν a id / 9 κ / μικρῷ πρὀσθεν θεοφόρων ἐφιλοσόφησεν' ἢ μὴ ἴδοι ἑωσφόρον / / a na ἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν 3 / A λαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συµφέρεται τοῖς a Ys ο) fd καιροῖς, ἄλλοτε ἄλλος γινόµενος, καὶ περὶ τῶν μµεγίστων fa) / A σαθρῶς βουλευόμενος. εὖ μὲν γὰρ οὐδὲ προσκυνητὀν, πῶς A n re p n ἐμὲ θεοῖ διὰ τοῦ βαπτίσματος; εἰ δὲ προσκυνητόν, TAS Ov / / A / ὁ an / σεπτόὀν; εἰ δὲ σεπτὀν, πῶς ov θεός; Ev ἤρτηται τοῦ ἑνός,

28. Colb.’ || 14 χρυση τις] χρυσιτις a

may call anything which ἐς promised or taught great.’ It implies a power of appreciation, greater than we perhaps_ possess, to determine the degrees of greatness in what God promises or reveals.

28. Let thts be our position then, to worship in one Godhead three undivided Persons. Woe to him who does not hold it, or who shifts with the public opinion of the times. Lf the Holy Ghost gives us the αξ- vine nature, He must needs be an object of worship, and in the full sense divine.

3. ἔχω μὲν οὕτω] ‘That is how I stand’: explained, with no grammatical construction, by σέβειν.

4. θεὸν τὸν πατέρα] ‘the Pather as God.’ Our familiar ‘God the Father, God the Son,’ is a turn of expression peculiar to English Christianity.

6. τῶν uixpw πρ. θεοφόρων] Acc. to Elias, the ref. is to Greg. Thaumaturgus, who, he says, uses these words in his ‘Apocalypse.’ The

\ \ \ an Kab παρα Mev του

work is not now extant. Θεοφόρων, ‘inspired’ (2 Pet. i 21).

7. pn ἴδοι ἑωσφ. ἀν.] Job iii g. The imprecation must be considered in the same sense as the anathemas of the Councils.

8. ἐκεῖθεν] of heaven.

ϱ. συμφ. τοῖς καιροῖς] ‘goes with the current of the times.’

Ii. σαθρῶς] prob. means (in accordance with συμφ. τοῖς Κκαιροῖς) ‘weakly, not ‘corruptly.’ ΟΡ. i 3. The timeserver ‘has but weak resolution in regard to the things of most emuportance.’

12. θεοῖ] ‘make a God of me’; cp. ili το.

16. εἰ δὲ προσκ., πῶς οὐ σεπτόν] Evidently Gr. feels σέβειν to be a higher word than the mere external προσκ.; it is already implied in οὐδὲ προσκ. in the line above; but the distinction is not always observed.

14. 1 χρυσῆ τι] in rough apposition to ἕν. It is difficult to decide

' between this reading and χρυσῖτις,

which has the authority of the best

πνεύματος ἡμῖν ἡ ἀναγέννησις' παρὰ δὲ τῆς ἀναγεννήσεως ἡ ἀνάπλασις' παρὰ δὲ τῆς ἀναπλάσεως ἡ ἐπίγνωσις τῆς ἀξίας τοῦ ἀναπλάσαντος. 29. Ταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέµενος ἤδη δὲ HEEL σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν, ὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης ἐπιδειχθήσεται τοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος. σκόπει δὲ οὕτως) γεννᾶται Χριστός, προτρέχει' βαπτίζεται, μαρτυρεῖ πειράζεται, ἄνάγει' δυνάµεις ἐπιτελεῖ, συµπαρομαρτεῖ᾿ μεγάλων, καὶ ὧν θεός; τί δὲ οὐ προσαγορεύεται ὧν θεος,

Ms. The pronuntiation being identical, it seems natural to choose the rarer word; but on the other hand the scribe of ‘a’ may have been thrown out by the somewhat unusual combination of ἡ with Tes. Cp. ii 19 ἡ αὔρα τις ὀλίγη.

2. ἀνάπλασις] that work of τε- construction of the character, in which ἀναγέννησις is the initial movement. It is only by deepening experience of the Spirit’s power upon ourselves that we become convinced of the greatness of the Spirit Himself.

29. Turn to the direct testimony of Scripture. What things are said of the Holy Ghost !

4. ὑποθέμενος] ‘assuming,’ ‘taking as the basis of discussion’; it does not in itself imply ‘ admitting.’

7. μὴ λ. σκαιοῖο] ‘to those who are not too dense, or altogether strangers to the Spirit.’

8. γεννᾶται Xp., προτρέχει] In the series which follows, the subject

4 υποτιθεμενος ‘Reg. a’ |

of the first verb of each pair is Christ, the subject of the second is the Holy Ghost. Προτρέχει, Luke i 35, Matt. i 20.

Q. paprupet] John i 32 foll.

10. ἀνάγει] Matt. iv 1.

2b. συμπαρομαρτεῖ] ‘accompanies Him, Luke iv 14 foll., Matt. xii 28. Cp. Or. xli 11 @ παρῆν, οὐχ ws ἐνεργοῦν, ἀλλ᾽ ws ὁμοτίμῳ συµπαρο- μαρτοῦν.

ΤΟ. διαδέχεται] John xiv 16 etc.

10. Th γὰρ οὐ δύν. κτλ.] ‘What mighty thing, peculiar to God, ts there that He cannot do? What title, peculiar to God, is there which 7s not applied to Him, except those of Unbegotten and Begotten?’ The phrase ὧν θεός means, ‘which go to make up our conception of God." τι seems strange to add καὶ γεννήσεως as one of those things ὧν θεός, as those with whom Gr. is arguing would not admit it. Gr. means, no doubt, that to orthodox Christians the Godhead cannot be conceived of without it.

lal foe / lal n fa rn πνεῦμα θεοῦ λέγεται, πνεῦμα Χριστοῦ, νοῦς Χριστοῦ, a / μμ, a / πνεῦμα κυρίου, αὐτὸ κύριος" πνεῦμα υἱοθεσίας, ἀληθείας, / = [ο / / n b] i ἐλευθερίας πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος,

ῥρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κὀσμῳ κατὰ \ 4 > / > / ς ( / b] / τὴν δύναμιν' ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει ov θέσει : ε , > / an , , ἁγιάζον, οὔχ ἁγιαζόμενον, μετροῦν, οὐ μετρούµενον, µετεχό- > / ο Vy: /

fe an ra , µενον, ἐπαπειλούμενον" δάκτυλος θεοῦ, TIP ws Geos, εἰς I οσων] οσον e

Οέσις seems to be

I. καθ ὅσων dv. ἀναισχ.] ‘and change in Him.

how many names they outrage,’ lit. ‘against how many names they are zmpudent.’

3. πνεῦμα θεοῦ] e.g. 1 Cor. ii 11; Χριστοῦ, Rom. viii g; νοῦς Xp., 1 Cor. ii τό; πν. κυρίου, 2 Cor. lil 17; αὐτὸ κ., ibid.

4. mv. υἱοθεσίας] Rom. viii 15 ; ἀληθείας, John xiv 17, xv 26, xvi 13, τ John iv 6; ἐλευθερίας (by implication), 2 Cor. iii 17.

7. πάντα τῇ ovG. πλ.] Wisd. i 7. Πληρωτικὸν κόσμου κ. T. ova. 15 scarcely more than a repetition, but is introduced as an antithesis to ἀχώρητον κτλ., which is Gr.’s interpretation of the συνέχον τὰ πάντα of Wisdom.

0. ἀγαθόν] Doubtless Gr.’s reading in Ps. ecxlii (cxlili) 10; εὖθές, Ps. 1 12 (li το); yeu, ibid. 14 (12).

Τό. φύσει οὐ θἐσει] These words qualify. the preceding adjectives, and esp. 7yex. The Holy Spirit is ‘good, right, sovereign,’ by nature, and not by an act that involved a

Του πο

used in the sense of ‘agreement,’

‘arrangement,’ in which sense it is contrasted with φύσις by other writers. From this general sense of ‘agreement,’ it comes to be used of ‘adoption’ into a family, or ‘admission’ to the citizenship of a city.

1ο. ἁγιάζον] e.g. Rom. xv 16; μετροῦν, 1 Cor. xii 11 (for οὐ µετρού- µενον Cp. iv 12); µετεχόµενον, e.g. Phil. ii 1; πληροῦν, συνέχον, Wisd. ο.

132. Κληρονομούμενον] not a scriptural phrase, but perh. derived from more general expressions, like 1 Pet. iii g εὐλογίαν κλ., or Gal. ili 14 compared with 18; or from the usual language of Scripture about ‘having,’ ‘receiving,’ the Spirit. Δοξαζόμενον, perh. 1 Pet. iv 14; συναριθµ., e.g. Matt. xxviil 19, 2 Cor. xili 14; ἐπα- πειλούμενον, ‘used as a threat, Matt. xli 31 (cp. 2 Thess. ii 8).

13. δάκτυλος θ.] Luke xi 20 compared with Matt. xii 28; wip, Acts li 3 (cp. 1 Thess. v 19, 2 Tim. i 6); ws θεός, Heb. xii 29.

3 le ζ A \ A ἔμφασιν, οἶμαι, τοῦ ὁμοουσίου' πνεῦμα τὸ ποιῆσαν, TO ’ / a \ ἀνακτίζον διὰ βαπτίσματος, δι ἀναστάσεως' πνεῦμα TO fal ϱ/ \ / \ je oe / \ γινῶσκον ἅπαντα, TO διδάσκον, TO πνέον ὅπου θέλει καὶ A n / J / / ὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνό- / / / µενον, πειραζὀμενον' ἀποκαλυπτικόν, φωτιστικὀν, ζωτικόν, μᾶλλον δὲ αὐτοφῶς καὶ ζωή" ναοποιοῦν, θεοποιοῦν, τελειοῦν, WA \ / \ / Να a Q \ ὥστε καὶ προλαμβάνει τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ A / > / τὸ βάπτισμα: ἐνεργοῦν ὅσα θεός, µεριξόμενον ἐν γλὠσσαις a / la) > / πυρίναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προ- / / φήτας, εὐαγγελιστάς, ποιμένας, Kal διδασκάλους ' νοερὀν, / / " >. / > / ό ο yA πολυμερές, σαφές, TPAVOV, ἀκώλυτον, ἀμόλυντον' ὥπερ ἴσον / ο) iA δύναται τὸ σοφώτατον καὶ πολύτροπον Tals ἐνεργείαις,

οπερ abceg ‘plures Reg. etc.’ |

I. τὸ ποιῆσαν] Prob. a ref. to Gen. i123 ἀνακτ. διὰ β., John iil 5 (2 Cor. ν 17); δὺ ἀναστ., Rom. viii μή

2. τὸ γινῶσκον ἅπ.] 1 Cor. ii το (cp. Ps. cxxxviii (cxxxix) 7); διδά- σκον, John xiv 26, 1 John ii 27; πνέον, John iii 8; ὁδηγοῦν, John xvi 13; λαλοῦν, ἀποστ., ἀφορ., Acts xiii 2 foll. (cp. Acts xx 23, 1 Tim. iv 1; Is. xlvili 16).

5. ἀποκαλυπτικόν] 1 Cor. ii 10; Φωτιστ., ζωτ., perks “Ps i xxxv Fo (xxxvi 9) as in § 3 (cp. John vi 63, Rom. viii 10).

6. ναοποιοῦν] 1 Cor. iii 16, vi 19; θεοποιοῦν, constructively deduced from the Spirit’s action in baptism ; τελειοῦν, in the ‘ mystical’ sense of ‘¢nztiating. ΑΙ three words have ref. to ‘baptism,’ in the larger sense of the word; and the wore prob. belongs to all three. It is more difficult to say what Gr. means by this use of wore. Prob. it is intended to shew that the Spirit’s part in baptism is an active, and not a passive part, so as to justify

12 το] τω acg ‘duo Reg.’

Gr.’s attribution to Him of the work of ‘making’ us temples etc. His independence with respect to the sacrament is a proof of this. He is able to ‘anticipate baptism’ (Acts x 44); and ‘baptism’ may be received and His indwelling be yet to seek (Acts viii 16).

8. ἐνεργοῦν] 1 Cor. xii 11; µερι- ἑόμενον, Acts ii 33 διαιροῦν, 1 Cor. xii ΤΙ; ποιοῦν ἀπ. κτλ., Eph. iv II compared with 1 Cor. xii 4 foll., Rom. xii 6, Acts xx 28.

Io. νοερὸν κτλ.] The following list is taken from Wisd. vii 22 foll., which describes the ‘spirit? which ‘is in Wisdom.’ Gr. does not quote all the epithets there used, some of - which, esp. povoyevés, would have been troublesome for him to expound. Each epithet from νοερὸν to ἀμόλυντον is explained. Noepév Ξ σοφώτατον; πολυμερές = πολύτρ. ταῖς ἐνεργ.; σαφές-- σαφηνιστικὸν πάντων (neut.); τρανόνΞ-τρανωτικόν; ἀκώλυτον = αὐτεξούσιον (this shews the order of df to be wrong); ἀμόλυντον = ἀναλλοίωτον (since any change 1Π πο Holy Ghost must be a change for the worse).

καὶ σαφηνιστικὸν πάντων, Kal τρανωτικόὀν, καὶ αὐτεξούσιον, καὶ ἀναλλοίωτον' παντοδύναμον, παντεπίσκοπον, διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, AYYENKOV, οἶμαι, δυνάµεων, ὥσπερ καὶ προφητικὠν καὶ ἀποστολικῶν, κατὰ TAUTO, καὶ οὔκ ἐν τοῖς αὐτοῖς τοποις, ἄλλων δὲ ἀλλαχοῦ νενεµηµένων, ᾧ δηλοῦται TO ἀπερίγραπτον. 30. Oc ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρὸς YE ἄλλον παράκλητον, οἷον ἄλλον Θεόν, ὀνομάζοντες, οἱ τὴν εἰς αὐτὸ βλασφημίαν µόνην εἰδότες ἀσυγχώρητον, οἱ τὸν Ανανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες, ἐπειδὴ ἐψεύσαντο TO πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαµένους, οὐκ ἄνθρωπον' οὗτοι τί σοι δοκοῦσι, πόὀτερον θεὸν τὸ πνεύμα κηρύσσειν, ἢ ἄλλο τι; WS λίαν ὄντως παχυς τις el, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέη τοῦ

5 Τταυτο] ταυτον cdef: τουτο ‘Or. 1’ 8Ο. 8 προς γε] προσετι ye b: προσετι ‘Reg. α) || το αυτο] αυτον def || 14 κηρυσσειν] κηρυττουσι b ‘Reg. a’ || 16 διδαξοντος] δικαζοντος ‘Reg. Cypr.’

2. παντοδύναµον ... λεπτοτάτων] a dangerous sound; ‘as 4 were Wisd. vii 23. The ‘understanding, azother God.’ But Gr. does not pure, and most subtle spirits’ in mean to call Him so. He only

means that to call Him a Paraclete

Wisd. ‘through’ which the Spirit at all, in the same sense as Christ,

‘goes,’ are, in Gr.’s opinion (no

doubt correct), not only ‘the angelic Powers,’ but also the spirits of prophets and apostles. These the Holy Spirit penetrates κατὰ ταὐτό, ‘ simutltaneously,’ although they are distributed in many different places, which is a proof that He is infinite.

30. Such sayings involve Hts Godhead, All language of a different kind wis explained by the principle of referring all to the Father as the first Cause.

8. οἱ ταῦτα λέγοντες] viz. the sacred writers who used such language about the Holy Spirit.

7b. πρός ye] adv. ‘besides.’

0. οἷον ἄλλον 6.] The words have

is equivalent to calling Him God.

1Ο. µόνην εἰδότες ἀσυγχ.] Matt. xii 31 foll. Il. στηλιτεύσαντες] The Greek

method of proclaiming something to the honour or infamy of a person was to ‘post’ it on a στήλη or post in some public place. Hence a person subjected to such infamy is described in class. Greek as στηλί- της; from whence comes the verb στηλιτεύειν.

14. ws λίαν] ‘sence you really area very stupid person.

15. πόρρω τοῦ πν.] like ἀλλότριοι τοῦ mv. in § 29, ‘unsprritual.’

” / \ a \ DEN. la ς / / ἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας ο / παρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον, \ / \ τὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ µερίζεσθαι, τὸ χάρισμα, \ / Au? / (are / ε. ος v4 7 τὸ δώρηµα, TO ἐμφύσημα, ἡ ἐπαγγελία, 7) ὑπερέντευξις, el TE BA an io \ αφ / ον \ TL ἄλλο τοιοῦτον, ἵνα μὴ.καθ ἕκαστον λέγω, ἐπὶ τὴν / BA > /{ ~ \ 2 ω n \ \ πρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ τρεῖς ἀρχαὶ µεμµερισµέναι πολυθέως παραδεχθῶσιν. ᾖἴσον γὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ ᾿Αρειανῶς διαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν. 31. TH x / n an \ 6 \ λό η φιλοπραγμοσύνη τοῦ vod, καὶ πανταχόθεν τὸν λόγον εὐθύνας, καὶ ζητῶν εἰκόνα τινὰ τοῦ τοσούτου πράγματος,

βαλεῖν.

1 επι] ex ‘ Reg. Cypr.’ Q TO µεν.. "Regia: Φευγει]--µε cdfg |

1. ἔμψυχοι] ‘vivid,’ ‘striking.’

2b, τὰς ἐπὶ τῶν ῥ. μ.] ‘the texts in so many words. In § 29 they are for the most part only given allusively. What Gr. means by ἐπὶ τῶν ῥ. may be seen in iii 17.

2. ὅσα δὲ κἀνταῦθα] i.e. as well as in the case of the Son. See iii 18.

3. δίδοσθαι] e.g. Luke xi 13; ἀποστ., Luke xxiv 40, Gal. iv 6; µερίζ., Heb. Ἡ 4; xapioua, 2 Tim. 1 6; Sdpnua (δωρεά). John iv Το, Acts Vill 20; ἐμφύσ., John XX 223 ἐπαγγ. Luke xxiv 49, Acts i 43 ὑπερέντευξις (cp. iv 14), Rom. viii 26.

6. dvevexréov] from ἀναφέρω, ‘must be referred to the primal Cause, in order that zt may be shewn Srom whom fe proceeds.’

7. παραδεχθῶσι] the correlative to παραδίδοσθαι; ‘that men might not receive the polytheistic doctrine of three separate Sources, or First Principles.’

ὀφθαλμόν

Ι 5 µη]--τα be? | 7 παραδειχθωσυ ‘Reg. Cypr.’ | τω δε ‘tres Colb.’ || 12 om του ἆ || 13 παραβαλειν] παραλαβειν b || 14 om γαρ b | 15 πλειον] πλεον cde*f || om pe df:

Q. τὸ μὲν τῷ προσώπῳ] lit. ‘22 counts for the same in tmpiety, whether you join like Sabellius, or adisjoin like the Arians,—the former in the person, the latter in the natures. Gr. seems instinctively to say τῷ προσώπῳ, not τοῖς προσώποις, because Sabellianism reduces the persons to one,—if indeed any personality can be said to remain.

81. /lustrations of the doctrine of the Trinity are wholly inadequate ; like mouth, spring, and stream.

1Ο. ws ἔγ.π.] ‘How many things !?

2b. πανταχόθεν] where the English mode of thought would have expected. πανταχόσε.

13. ᾧ τινὶ χρὴ τῶν κ.] ‘to what earthly thing L might compare.’

14. τὸ πλεῖον] ‘the most important part escapes me, leaving me below with my tlustration.’

15. ὀφθαλμόν] The context makes

8 αριθµω] τω αριθµω e? 32. it unquestionable that Elias is right in interpreting the word to mean what is called 677% in James iii 11,— the ‘mouth’ out of which the spring issues. No other example of this usage seems to be known; but Gr.’s own language in his poem about the Holy Ghost (iii 60) leaves no room for doubt. He there rejects the same comparison of πόρος, πηγή, ποταμὸς μέγας, ἕν τε ῥέεθρον. It is just possible that Gr. was aware that an ‘eye’ is the ordinary word in Hebrew for a spring; but in any case the metaphor is so natural that it is prob. an accident that we do not find it oftener.

I. καὶ γὰρ καὶ ἄλλοι] Elias suggests the Clementine passage which is given by Cotelier p. 528 (ed. 1672). Cp. Tert. adv. Prax. 8.

2. μὴ τῷ μέν] ‘to see whether.’

3. ταῦτα γὰρ κτλ.] The mouth, the spring, and the stream are not divided by time, nor is their continuity with each other severed; and yet the three have each their special characteristics.

5. pvow] ‘San zncessant waste, ΟΥ dissipation, of Godhead.’ Tapa-

Io παλι] η παλι ‘tres Reg.’

δέξασθαι as in § 30.

8. ἕν ἐστιν ἀριθμῷ] They are not really three distinct things, Gr. thinks; they are only various forms or phases of the same thing, and therefore they are inadequate to express the Trinity, which is essentially three in number.

832. So with sun, ray, and light;

or with the flickering sunshine re-—

flected from water upon a wall,

II. κἀνταῦθα δέος] This illustration likewise had its dangers. It might have suggested that the Trinity is a Trinity by some kind of composition or combination, such as the science of Gr.’s time discerned between the sun itself and the ray and the light which were ‘in’ the sun. Cp. Or. xliv 4. And secondly there was the opposite danger of suggesting that the Father alone has true positive being, while the Son and Spirit are but faculties of His, without personal subsistence, such being in Gr.’s view the character of the ray and the light.

GREGORY OF NAZIANZUS

5 θεω]-ἱ- µονω τω πατρι b ‘Reg. a’: +povw ‘duo Coisl.’ || 6 ειρηµενων] προειρηµενων ‘duo Coisl.’ || 9 η ακτις] om η cdf

2. ἐνυπαρχούσας] Existing only in Hin, as attributes of His. The word is freq. in this sense in Aristotle.

3. ἄλλος ἥλιος] This, acc. to Gr., would be necessary to make the illustration complete. Cp. § 14, and § 30 ἄλλον θεόν. The ray is not the equal of the luminous body which gives it off; whereas in the Trinity there is, as it were, a sun giving off a sun.

4. Ἠλιακαί τ. ἀπόρρ.] ‘solar éffiuences’; Gr. will not even say ἡλίου ἀπόρρ., because it might suggest that, once flowing forth, the effluence has some kind of independent existence, whereas his point is that the ray and the light are but properties of the sun. This is further brought out by the addition καὶ ποιότ. ovo. ‘and essential gualtties.’ By οὐσιώδεις Gr. seems from the context to mean ‘belonging to the nature of thesun.’ Elsewhere, however, the word is used in a way that would give an almost opposite meaning; e.g. Ov. xli 11 οὐκέτι ἐνερ- yela παρὸν ws πρότερον, οὐσιωδῶς δέ, ws ἂν εἴποι Tis, συγγινόµενον; Cyr. Hier. Cat. Myst. ili 1 πνεύματος ἁγίου οὐσιώδης ἐπιφοίτησι. Acc. to these examples, ποιότητες οὐσιώδεις would rather mean ‘veal, substantive qualities.’ In order to suit the

context, we should then’ have to understand οὐσιώδεις to have something of a concessive force, ‘gualties after all, however real and substantive.’

5. Kal dua τὸ εἶναι κτλ.] The gloss µόνῳ τῷ πατρί gives the right direction for understanding the passage: it means that if we are content with the illustration, we attribute 76 εἶναι only to the Father, and withhold it from the Son and Spirit. Ἐν rovrows=in the Persons so conceived of. Thus to ‘God’ (in the sense of ὅλος θεός iv 6) we should ‘attribute at the same time existence and non-existence.’

7. ἤκουσα δέ τινος] ΄ 7 once heard a man offering the following account. It is unknown who the man was.

8. µμαρμαρυγήν twa] The illustration, though attractive to the - poetical imagination of Gr., is not immediately clear. It seems at first as if the trinity were the sunbeam, the water, and the wall, which combine to produce the παλμός, the dancing and quivering reflexion. The point, however, appears to lie rather in the junction of unity with multiplicity (the number three being for the moment lost sight of) displayed in the vibrations of the sunbeam. ΄

ς a \ la} 2 / ede - A A ὑπολαβοῦσα διὰ τοῦ ἐν µέσῳ aépos, εἶτα σχεθεῖσα τῷ λ / \ i \ ἀντιτύπῳ, παλμὸς ἐγένετο καὶ παράδοξος. ἄττει γὰρ na lal a aA i n

A tf x / A / ᾽Αλλ᾽ οὐδὲ τοῦτο θέσθαι δυνατὸν ἐμοί, δι ev μέν, / ϱ 5 %§ XN an / > \ \ \ πρεσβύτερον, ἵν 7 τι τὸ τοῦτον KEKLYNKOS. αὐτὸς μὲν γὰρ / / £ πάντων αὐτία, αἰτίαν δὲ πρεσβυτέραν ovK ἔχει. δεύτερον [ο an nr / i: a δέ, ὅτι κἀνταῦθα τῶν αὐτῶν ὑπόνοια, συνθέσεως, χύσεως, / / ω / \ ἀστάτου καὶ ov παγίας φύσεως, ὧν οὐδὲν ἐννοητέον περὶ / Ave ο > \ ” ο \ ie σ θεότητος. καὶ ὅλως οὐδὲν ἔστιν ὅ µοι τὴν διάνοιαν ἵστησιν Σ \ lal ς ZL an \ / \ ἐπὶ τῶν ὑποδειγμάτων θεωροῦντι TO φανταζόµενον, πλὴν

I σχεθεισα] χεθεισα ‘El.’ II εννοητεον] cetera desunt in a

I. ὑπολαβοῦσα] ‘ catching.’

26. διὰ τοῦ ἐν µ. ἀέρος] ‘by means of the intervening air.’ Acc. to Gr.’s theory, it is the air between the water and the wall which communicates to the sunbeam the motion of the’ water. Cp. ii 12, 13, 2%.

2b. σχεθεῖσα τῷ ἀντ.] ‘arrested by the resisting substance.’ Cp. ii 26 ἀντιτυπούμεναι.

2. παλμὸς ἐγ. καὶ παράδ.] ‘ decomes (gnom. aor.) a guivering that quite surpréses you.’

33. Jt zs a misleading comparison. We do best to content ourselves with the few words given us by revelation for our guidance, and so to press on through life, endeavouring to bring all to join in worshipping Father, Son, and Holy Ghost, in one Godhead.

6. θέἐσθαι] ‘to lay down as my own, ‘accept.’

7. τὴν μὲν τὸ κ.] / ts very clear what moves the sunbeam.’ The contrasted phrase would strictly

‘assuming,’

_ tllustrations the

6 τουτο] τουτω ag ‘tres Colb.’ |

10. τῶν αὐτῶν ὑπ.] ‘there is a suspicion (or perh. a notion) of the same things’ as in the case of ‘the former illustrations.

2b. χύσεως] might seem to be in favour of Elias’ reading χεθεῖσα above. But the point of the illustration there does not lie in that word, whether ἆχεθ. be read, or σχεθ. Χύσι represents the ‘shedding,’ whether of light or of water, which implies dissipation.

II. ἀστάτου] repeats the στάσιν οὐκ ἔχουσαν of § 31. Cp. Poem. lil 64 οὔτε τι. ἐξ ὑδάτων κινήµασιν ἡλιακοῖσι μαρμαρυγή, τοίχοισι περἰ- τροµος, ἀστατέουσα, πρὶν πελάσαι Φεύγουσα, πάρος Φυγέειν πελάουσα. οὐδὲ γὰρ ἄστατός ἐστι θεοῦ φύσις, ἠὲ ῥέουσα ἠὲ πάλιν συνιοῦσα᾽ τὸ δ) ἔμπεδόν ἐστι θεοῖο,

12. τὴν διάνοιαν ἵστησιν] ‘nothing to satisfy my mind (lit. which brings zt to a stop) when I contemplate in image which LI form.’

oy ϱ/ Ν a ανά ει 9 > ΄ \ \ €l τις EV τι NAB@Y τῆς εἰκόνος, UTT εὐγνωμοσύνης TA OLTTA εν / i / τά / > \ λ ῥίψειε. τέλος οὖν ἔδοξέ µοι κράτιστον εἶναι τᾶς μὲν πλ / an \ a εἰκόνας Yalpew ἐᾶσαι καὶ τὰς σκιάς, ὡς ἀπατηλὰς καὶ nan > / A 5) / Σ Ν \ a 2 τῆς ἀληθείας πλεῖστον ἀποδεούσας, αὐτὸν δὲ τῆς εὐσεβεο a tf κοινωνὸν καὶ συνόµιλον, τὸν αἰῶνα τοῦτον διαπορεύεσθαι / te διατέµνοντα, καὶ τοὺς ἄλλους πείθειν εἰς δύναμιν προσ- Αρ. ve / A 7 \ / κυνεῖν πατέρα, Kal υἱόν, καὶ πνεῦμα ἅγιον, THY μίαν a an / νά ie θεὀτητά τε καὶ δύναμιν’ ὅτι αὐτῷ πᾶσα δόξα, τιµή, κράτος, an fal Sf

8 διαπορευεσθαι] διαπορθµευεσθαι ε || 9 om διατεµνοντα ‘tres Colb.’: τεµ- νοντα a} (ut videtur) || 11 και]--βασιλειαν και ΄Ἐερ.α) || 12 om των αιωνων ce

The clause is contrasted with ἵστησιν

1. ὑπ) εὐγνωμοσύνης] The rhythm ἐπὶ τῶν ὑποδειγμάτων 0. above. SA

is in favour of joining these words

to those which follow; ‘have the good sense to throw the rest away.’ For the use of the prep. cp. iv 7.

4. THS ἀλ. πλ. ἀποδεούσας] ‘guzte inadequate to express the truth.

ib, τῆς εὖσ. ἐνν. ἐχόμενον] ‘clinging to the most reverent of views.’ Cp. iv 15 sub fin.

5. ἐπ) ὀλίγων ῥ. tor.] ‘satisfied with a few (not with few) words.’

few words’ of Scripture are all that we have to go upon.

δ. διαπ. διατέμνοντα] ‘to journey through this world, cleaving my way as I go. . There is a ref. to the usual expression τέµνειν ὁδόν. Gr. alludes to the difficulties that beset a faith which will not acquiesce in poor substitutes for knowledge.

SUBJECTS.

A

Aaron, 22

Air, and its phenomena, 65

Ananias and Sapphira, 185

Animals, their variety, 57; their sagacity, 59 foll.

Anthropomorphic language, 172

Arius referred to, 151

Assyrians, 8

Athanasius referred to, 11Ο, 133

Atheism, 74

Babylon, 8

Basil referred to, 62, I10, 133

Beasts, in allegorical sense, 23, 145

Bees, 59

Belief in, and belief concerning, 152

Benevolence of Gop in Nature, 61 foll., 64

Birds, their habits and nature, 58

Brevity, its advantages, 1, 74

CHRIST, His sufferings, 20; His ‘virgin birth, 78; His divine

Christians, strife amongst, 11; their inconsistency, 12; their duty to refute heathen philosophies and superstitions, 17

Church life of Gregory’s time, 12

Clementine literature, referred to, 187

Controversy deprecated, 7 foll., 15

Councils, Gregory’s opinion of, 16

Covenants, the two, 176

Creation, difficulty of understanding, 83

Cretan labyrinth, the, 60

Criticism easier than construction,

Deedalus, 60

Day and night, 68

Dereliction on the Cross, 115

Devil, his use of idolatry, 45

Discussions, religious, carried to excess, 3; proper conditions of, 4; dangers of, 106; weariness

Docetism, 115

Earth, variety of its surface a proof of divine benevolence, 61 foll., 64; its stability, 62

Egypt, 8; our Lord’s flight into, 104

Enoch, 48

Enos, 48

Enumeration, arbitrary rules concerning, 169

Epicureans, 33

Epicurus, 18

‘Equivocal’ words, 93

Euclid, 60

Eunomians, their argumentativeness, 3; their pride attacked, 15 foll.; their obscurity, 38; their hasty theology, 16, 73; their systematic propaganda, 74; their materialism, 84, 92, 1533 their objections to Catholic doctrine, 76 foll.

Eve, 158

Ezekiel, 50

Faith and Reason, 66, 106

First Fair, the, 129

Fish, their habits and nature, 58

Freedom, Gon’s respect for human, 176

Generation of the Son, 77, 1533 the transmission of an identical nature, 88, 138; the glory of it, go, 119

Gop, not always suitable to discourse of, 6; has made nothing in vain, 13; what is meant by His ‘back,’ 25; anthropomorphic language used of Him, 172; incomprehensible to us, 26, 39, 48; and to higher beings than we, 27; His

GREGORY OF NAZIANUS

works beyond our comprehension, 28; His existence inferred from the order of Nature, 29, 47; incorporeal, 31 foll.; how related to space, 37; three reasons given for His incomprehensibility, 40; allegorically expressed, 41; to be known from His benevolence, 61; One, -but, in ‘Three Persons,a 75. 156, 162 foll., 181; ‘God’ a τε- lative term, 93, 135; used in different senses according to the Eunomians, 93; the term does not always denote the Father, 117, 129; GOD cannot be adequately named, 134; Hebrew reverence for the Name of, 135; derivation of the word θεός, 136; an imperfect Godhead impossible, 149; the Persons inseparable, 149, 161, 165, 187; this Trinity how illustrated, 163, 187 foll.; gradual revelation of, 178 foll.

Gop the Father, the cause and origin of the other two Persons, 75. 05. 110, 121, 123, 133, 139, 140, 148, 162, 163, 186; ‘properly’ Father, 78 foll.; whether Father because He wills to be so or not, 80; in what sense ‘ Father,’ 98; eternally Father, 100; how greater than the Son, 119

Gop the Son, generation of, 75 foll.; eternal, 85; His divinity demonstrated in Scripture, 99 foll.; His humiliation, how described in the words of Scripture, 103 foll.; these words balanced by others indicating His divinity, 103, 104 foll.; His subjection, 114; His equality with the Father, 118 foll.; in what sense life, &c. given to Him, 121; in what sense His power limited, 121 foll.; His inability to act independently, 123; in what sense He does the same things that He sees the Father do, 124; His will how related to His Father’s, 125; His two wills, 126; His Oneness with the Father, 128 foll.; our Mediator, 130; in what sense ignorant of the Last Day, 131 foll.; His names, both as Gop and Man, 139 foll.; the

INDEX I. SUBJECTS

‘definition’ of the Father, 139; His names as incarnate, 142. Cp. CHRIST; Logos Gop the Spirit, procession of, 75; given by the Son, 140; His divinity denied by some, 145; and why, 146; equally with the Father and the Son the ‘Light,’ 148; His eternity, 149; differences of belief among Christians in reference to, 150; not a creature, 152,160; neither ‘begotten’ nor ‘unbegotten,’ but ‘proceeding,’ 138, 154; the term ‘procession’ inexplicable, 155; His relation to the Son, 155; His consubstantial Godhead with the Father, 156 foll.; ‘not an object of worship in Scripture’: reply, 159, 181: ‘Scripture silent on His Godhead’: reply, 171, 182 foll.; . bestowed by three successive advances, 179; gradually revealed, 180; His work in man’s renewal, 182; His share in Christ’s miracles, 182; His titles, 183 Gradual revelation of Gop, 178 foll. Greeks, 26, 76, 150, 151, 163 Gregory’s fatherly heart, 3; compares himself to Moses on the mount, 22; his former efforts, 73; prays for his opponents, 107 Gregory Thaumaturgus referred to, 181

Heathen philosophy, schools of, 17 foll. Human knowledge, its limits, 48,

Idolatry, origin of, 44

‘Image,’ in what sense used of Christ, 140

Immortality, of soul, 92; of angelic nature, 92

Incarnation, the, 25, 1092 foll., 190 foll.; concealed our Lord’s real personality from the Tempter, 117; produced no fusion of two natures, 1209

Insects, their habits and nature, 59

Jacob, 49, 137, 165 John, St, 168; the Baptist confused with the Evangelist, 52

Labyrinth, the Cretan, 60

Language of Scripture, various ways in which it may be understood, 172 foll.; limits of, to express abstract conceptions, 41

Lazarus, our Lord’s question about, 105

Levi, 85

Liar, logical puzzle of the, 86

Macedonian heretics, inconsistency, 161 Man, his wonderful nature, 54; a microcosm, 56; ‘the god beneath,’

103 Manichees, 89 Manna, 65 Manoah, 50 Mansions, Gregory’s conception of the many, 14 Marcion, 154 Melchizedek, 143 Microcosm, man a, 56 Monotheism, 75 Moon, the, 69 Moses, 6, 16, 22, 26, 69, 136, 167 Mysteries, the heathen, well observed, 9

145; their

Nadab and Abihu, 22 Night and day, 68 Noah, 48, 65

Numbers, Aetius’ canon on the use of, 166 foll.

Oppian referred to, 46 Orphic asceticism, 18

Palamedes, 60

Pharaoh, 26

Philosophy, schools of heathen, 17 foll.

Plants, their variety and virtues, 61 Plato, 18; quoted or referred to, 5, Ea, 22, 26,46: κό, 68, πό, 150

Platonists, 88 Polytheism, 74 foll.; how it differs from the doctrine of the Trinity,

163 foll. Precious stones, 61 Prepositions, how used of the

Divine Persons, 170 Prophetic visions, their nature, 51 Pythagoras, 17

‘Quintessence,’ theory of a, 33

Reason and Faith, 66, 106

Regeneration and renewal, 182

Reticence of Scripture, 175

Revelation of Gop, gradual, 178 foll.

Rock, the cleft, 24

GREGORY OF NAZIANZUS

Sacrifices, a concession to human weakness, 177

Sadducees, 149

Saul, 129

Scripture, abuse of, 108; mistaken insistence upon, 147, 167, 175; various ways in which its language may be understood, 172 foll.

Seasons, the, 69

Soul, immortality of, 92

Springs, theory of hot, 62

Stars,, the, 67

Stoics, 19

Sun, the, 67 foll.

Sun-worship, 43

Tabernacle of Moses, the, a type of the world, 69

Teleological argument, the, 29 foll.; 61

Temptation, how possible to Christ, μας s

Tenses, variously used in the Bible,

Theology, conditions of discussion of, 4 foll., 23; not to be discussed before the heathen, 8 foll.

Tritheism refuted, 161 foll.

ν Valentine, 154

Wisdom, the divine, 109, 124, 131 Woman, her skill, 59

SCRIPTURE TEXTS.

οκ μι, (CRIV.) ο... τίος οχι εκ ureter 30, 8; Ἱάι, 1 εκει Sri 120, 13 οχκκνι (οκ κκ ου. δ, 4 CXXKVII, (οσο.. 54.5 σχ]. (οχΗπν ο..... 161, 8 οκ, (Cx) Oo, ο." 183, 9 CMV ACRIW.) ο... ποια exivi; (cxlVils) us. corner 69, 12 PROVERBS

1. TT secaeeeosceeeseees 20,143 πο. Oil ak as ο ο όν Ea 50, 15 ο ο Waves -anioaretden enna tere 157, 10 κ ο ας ας κα 183, 5 SUL Vaal ΝΑ ΕΕ. 40, 12 RUREMEO: LOM ο ο 104, I ο αι η nena 148, 12 ΙΙ ο ο κών 100, 13, RSET NO! 2 niece cs cas yen 49; 3 νο 21, Io

W Ribas dasa τοῦ, .8,.105, 143) ον.

INDEAGITIN SCRIPTURE) TEXTS

LUKE ae Me μισο. ον μι ες. λε. 112, 3: 192,56 ο lider ο eee ου, ο το ip CORE ARS rr eae: Μοτο weeny ee erate ees 103, If το αμα. ΙΙ σος Pee Rett are ρς fOr, τ linear μα. ae eet OO, τό IV. 24 ου eee Ser cane 182, 9 ο Ρα ος ο ae ace 50, 9

Wile! PSS). Shear ο μασ,

GREGORY OF NAZIANZUS

RO sh ensatacdon es 108,79 αι το

SAW pear haters rconaddcrts dort 100, 15

Ὁ ο ted MUG Host όν, 139, 8

ο ο si Rletiicaiecsiass vaacaes 183, 4

BOE stake Maa hae S tiie A 122, 12

Movies Uy δε aires 121, 2

ο Ven Sone. ioe Rae τοι τ

BAe ded des PCRs Case see's 128, 8

Cree ο ανν 121, 2

Ἐν ον aires geitlde vets yes 1.56

EH Wether een ee Ίοο, τες P18; 12

ο ΥΕ cate Rie soe 186, 4

ο ρε δ es anagausdeness 184, 5

II CORINTHIANS

II THESSALONIANS

Ie ο en acek cence eee 183, 12 LILY & (aids ennsdereteanee ae ο 146, 9 Τ Beil KG 8 i μα ον” 128, 143 137; 6 αλ οί, 130} 04

κ ο ded deed ος, 141, 9 πμ πω ο πο 3; 33 Vie 3. bic ot leven cence ena 23,4

DO cbssdaci δε. 128, 13

ID VTIMOPHY ο Seager saan eats e 183,135 τω.

Te en wh Pianola io Cala 235.4 Whe ST Ovens aac once. terete ee 1,5 σε Seer gars μμ eae NAF er Lov

ΜΑ osm tne eee 7ο, 5

ΑΙ SCRIPLORE TEXTS

GREGORY OF NAZIANZUS

GREEK WORDS.

ἀγνωμοσύνη 100, IO

αἰνιγματιστής τού, 9

INDEX 1. GREEK WORDS

ἀντεισάγειν 73,

ἄντιδιαιρεῖν τοις

εστι δι

ἀσκεῖν 29, II

γεννητοαγέννητος go, 9

γραμματική 168, τό

GREGORY OF NAZIANZUS

INDEX III. GREEK WORDS

ἐγκαταλείπειν 115, I foll.

ἐμπίπτειν τού, 12

ἐνδημεῖν 180, ΤΙ

ἕξι gi, 7 foll.

ἐξοιδεῖν 12, IO

ἐπιπηδᾶν 17ο, 15

ἐπιφορτίζειν 178, ΤΙ

εὐδοκία 112, IO

GREGORY OF NAZIANZUS

beds Q1,.13. τοι, 1 Holly

ἵστασθαι with dative 86, 4

INDEX 10. GREEK WORDS

κατασκηνοῦν 143, I

κνώδαλον 45, IO

µετά (instrumental) 43, 53 52, 143 ο Sin ο η

νύσσα 8, I

GREGORY OF NAZIANZUS

ὁμοφυία 98, II

mats θεοῦ 111.

παραδοχή 50, II

παραζευγνύναι 094, II

παραμυθεῖσθαι 3, ὃ

περί (with gen. and with acc.) 35, 73 (with acc.) 88, 7 foll.; go, 9

περιεῖναι 46, 1ο

πιαίνειν, 151, ὃ

πρόβλημα πο τις ο 200 Di get

προεγείρειν τού, 2

πρόσληµµα 126, το

προτρέχειν 182, δ

προφέρειν 79, II

ῥᾷστος (for ῥάδιος) 177, 6

ῥίζα 134, II

GREGORY OF NAZIANZUS

σπερμµολογεῖν 1ΟΙ, 7

στηλιτεύειν 185, ΤΙ

συµπλέκειν 81, I

συντηρεῖν Το, 7

σύρρηξι 66, το

σύστηµα 6ο, 19

σφηκιά τό, 7

σχεδιάζειν τό, 8

σωλήν 74, 1ο

Φιλοπραγμοσύνη 186, II

Φίλτρον 55,8

χειροτονεῖν τό, 3

χορηγεῖν 190. Τ7

ats

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