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/o

OtamimUgc patristic
GENERAL EDITOR
LADY MARGARET
S
:

2Ce.vts*
I).D.

A.

J.

MASON,

READER

IN DIVINITY ATSID

FELLOW OF

JESUS COLLEGE, CAMBRIDGE.

THE FIVE

THEOLOGICAL ORATIONS
OF

GREGORY OF NAZIANZUS.

Pontoon C. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,

:

AVE MARIA LANE.

263,

ARGYLE STREET.

ILetpjig:

F. A.

BROCKHAUS.

lorfe:

THE MACMILLAN COMPANY. E. SEYMOUR HALE.

THE FIVE

THEOLOGICAL ORATIONS
OF

GREGORY OF NAZIANZUS
EDITED

FOR THE SYNDICS OF THE UNIVERSITY PRESS

ARTHUR JAMES
LADY MARGARET
S

READER

IN DIVINITY

AND FELLOW OF

JESUS COLLEGE, CAMBRIDGE.

CAMBRIDGE:
AT THE UNIVERSITY PRESS.
1899
[All A tg/its

PRINTED HY

Cambrifop J. AND C. AT THE UNIVERSITY

F.
1

CLAY,

RESS.

<4io

RE F ATO RY NOTE.

Syndics THE have

of the Cambridge University Press arranged for the issue of a scries of Patristic

Texts

for
is

Theological Students, of which the present

the
first

volume

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
sermons.

in

themselves, and selections of letters and

present book of the size of the volumes.

The

may

be taken as a sample

The
which
is

object

is

to give to Theological Students the

in

same kind of assistance

authors.

reading

Patristic

works,

so abundantly given to students of the Classical

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 various important readings, and with explanatory notes. Brief Introductions will deal with the place of the work

VI

PREFATORY NOTE.

the history of the Christian Church, and give in formation with regard to the MSS., editions, and
in

literature of the subject.

of Subjects, of Scripture Texts,

Copious Indices will and of Words.

follow,

The
up by

the Rev.

Indices to the present volume have been drawn W. J. Foxell, M.A., Minor Canon of

Canterbury Cathedral.
A.
October,
1899.
J.

M.

CONTENTS.
PAGE

INTRODUCTION
I.

II.

The Theological Orations The Text

I

ORATION
ORATION ORATION
ORATION

II

21

III

73
108
145

IV.

ORATION V
INDICES
I.

Subjects
Scripture Texts

II.

....

191
.

195

III.

Greek Words

202

INTRODUCTION.
THE THEOLOGICAL ORATIONS.
Orations
of their

I.

THE

five

here

indication

date, but

presented contain no exact 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
in

coloured

by

special

allusions than those uttered

sume an

universal character.

the capital, which as 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
to

dogmatic sermons.

summoned
we have

upon than elsewhere to preach for which he was that city was to revive the almost extinct

The very purpose

cause of Catholicism there.

in these

We may

well believe that

s

Orations the supreme effort of Gregory

public teaching at Constantinople. Accordingly the date must be in one of the three

years 379

It was at the end of 378 or early in 381. 1 that entered 379 Gregory Constantinople and he quitted it during the General Council of 381.
,

Tillemont IX note

xxiii.

M.

X
It is possible,

INTRODUCTION.
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 There can be little stiff and solid argument." by
"a

doubt that he regarded his

the fulfilment
in
o,f

as Theological Orations And in Oration XLII, this promise.

"

"

which Gregory took leave of Constantinople and the Council, he speaks of having already carefully dealt with the Scriptural texts around which the current contro a description which would well suit the versies raged
;

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

The

first

the year 380. four are directed against the

in

Eunomian
"

one Eunomius, heresy. of the most interesting heretics of the fourth century 1 He had was a Cappadocian, like Gregory himself 2
describes as
,"

whom Ullmann

been a disciple of Aetius, the

in the leadership of the heresy.

real successor of

Arius
in

Eunomius, who

360

became Bishop of Cyzicus near Constantinople, infused an altogether new vigour into the Arian party, though at
the cost of

He took up boldly the asser which prudence had allowed to be for gotten, that the Son of God was so far from being one substance" with the Father, that He was not even u of like substance." The Eunomian party assumed The more modefor its rallying cry the word avopoios.
its

disruption.

tion of Arius,

"of

Gregorius von Nazianz p. 318. Gwatkin Studies of Arianism

Empire,"

p.

-241

most Arian province of the

and gives a

the describes Cappadocia as list of well-known Arians

"

who sprang from

it.

INTRODUCTION.

XI

rate Arians, who confessed that our Lord was o/xoto? 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 teach Nothing was allowed to be taken for granted ing.

nothing accepted on
sible to the

faith.

They taught

that God, as

being absolutely simple, must be perfectly comprehen

human intellect. Everything of a mysterious nature disappeared from their system. They were un willing to use any language about God which conveyed
meaning after a symbolical or metaphorical manner. Their arguments implied that such terms as "genera if applicable to Him at all, must be held to tion,"
its

connote that

all

the

circumstances of generation, as

known

to the created world,

life

have

their counterpart in

the divine

also.

These doctrines they taught with the utmost as

siduity.

shews

Gregory, in the third Theological Oration, 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
1

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.
" "

with their

Every words

market-place,"
;

Gregory
is

says,

resounds

every dinner-party
;

spoiled

by

their
all

ill-bred talkativeness
is

as for festivals

and

funerals,

banished from the one, the other become festivity cheerful things in comparison with the misfortune of

having to

listen to their

arguments

even the

women

apartments, the natural abode of what is simple and unaffected, are all made wretched, and robbed of the.
1

1.

b2

xii

INTRODUCTION.

Our great flower of their modesty, by haste to speak. of matter of a is in mincing becoming danger mystery technical terms
1
."

It

was

vened.

these circumstances that Gregory inter In his first Oration, he reproved the conten
in

saw around him, letting his censure upon the orthodox as well as upon the Eunomian He shewed what preparation was required both party. in the speaker and in the hearer before religious subjects
tiousness which he
fall

He laid stress upon the could be rightly treated of. harm done when the sacred language of Christianity was dragged out before the heathen, and subjected to

He exhorted the disputants to criticism. turn their attention to other subjects of controversy. In the second Oration, Gregory shewed that the
irreverent

nature of
stand.

God

is

assuredly world around us that God

We may
is.

beyond the power of man to under know by the study of the

is,

but

we cannot

find out

can arrive at negative truths con He is incorporeal and the like, but that Him, cerning not at any adequate positive conception. We are com pelled to use figurative and anthropomorphic language

what

He

We

concerning Him, and it is hard to recognise constantly that such language is only figurative. Idolatry is the saints of the Old The result of failure to recognise it.

Testament, privileged as they were, nay the Apostles themselves, knew God only in part. Even the works
of

God
;

wonder

transcend our powers of intelligence and of how much more the God who created them.
third Oration begins with the statement of our

The

belief in

God who

is

One, but

in

Three Persons.

Gregory shews that such a Sonship as

we acknowledge

INTRODUCTION.
in

Xlll

Godhead is not to be interpreted by the pheno of carnal generation, and that it implies no priority of existence on the part of the Father. He deals with
the

mena

the various questions of a more or less captious nature raised by the Eunomians, prior to the study of the

Did Scriptural evidence, such as the following Father beget the Son by an act of will, or not?
:

the

Did

the Son exist before

Son
is

is

He was begotten, or not? If the and the Father unbegotten, how can begotten
said to be of the

They be
as

same nature?

If the

Father

acknowledged

to be greater than the Son,

if it
is

He

is

the cause of His being, and

inasmuch 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

exalted terms must be interpreted with reference to His assumption of our created nature in the Incar nation. The way of faith is a better way than that of
less

argument.
In his next Oration Gregory deals seriatim with the
stock texts which Arians adduced against the Godhead of the Son, applying to them the canon of interpretation

the

laid down in the fourth. He then discusses names by which God is spoken of in Scripture, and especially those of the Son, both as God and as Man.

which he had

The
Spirit
;

fifth

Oration
1

is

on the subject of the Holy

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 concern ing the Son. They were the party known as Mace,

Eunomium

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

XIV

INTRODUCTION.

had espoused
that the

donians, from a former Bishop of Constantinople who These men, in their wish to their views.

avoid controvertible terms, objected to the statement Holy Ghost is God, on the same ground on

which the insertion of the O/AOOVCTIOV in the Creed had been objected to. They said, with some show of reason, that it was going beyond the words of Scripture. After

some difficulties, raised by the more deter mined antagonists of the Catholic doctrine, Gregory
dealing with

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
Ullmann

doctrine of Gregory is of course not novel. 1 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 Scrip

He was also familiar with the works of his friend on the same subjects though the Theological owe a more debt to Basil s Hexaemcron direct Orations than to his more dogmatic compositions. From the Hexaemeron Gregory derives much of the fine description of the wonders of nature which occupies the latter part of
ture.

Basil

the second Oration.

his

The exegesis of Holy Scripture was considered in own time to be one of Gregory s strongest points.
1

p. 304-

INTRODUCTION.
*

XV

Jerome speaks of him as praeceptor metis, a quo Scripturas explanante didici Gregorium Nazianzenum,
1
.

he says, habui 2
.

et

Didymum

in Scripturis sanctis catechistas

speaks of having written a work at Con cum...apud uirum eloquentissimum Gre gorium Nazianzenum, tune eiusdem urbis episcopum, From the sanctarum Scripturarum studiis erudirer 3 modern point of view, however, Gregory cannot be
stantinople
.

He

said

to

rank

in

this

contemporaries.
Basil.

He had

respect as high as some of his not the critical instinct of

Basil, for instance, in

arguing upon Prov.

"

viii

22

4
,

the Lord dwells upon the facts that the expression 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 that the Hebrew word probably means statements
;
;
"

is rather than created created that possessed often used in other senses than that which the Euno"

"

"

"

"

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
,

mians here affirmed 5 and the

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

It is in his lucid

his age.

expositions of the doctrine of the Trinity that Gregory chiefly excels. By these it was

2 3

EccL cxvii. Ep. xxxii ad Damn.

Script.

4
5
(i

adv.

Eun.

ii

20.

Ibid, iv p. 293.

in Isai.

vi.

See note on

iv 2 (p.

10).

XVI
that he

INTRODUCTION.

won

the

title

of

"

the

Theologian."

In simple

and reverent language, without presumptuous over-defi nition, he enuntiates the traditional belief, as championed by Athanasius, in a way which became the law for Sentence after sentence from Gre future theologians. is gory 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 and v 9 and 10.
iii

2,

There is, however, one point in which Gregory s If his lan teaching requires to be read with caution. guage were taken according to its strict grammatical
sense,
it

might sometimes be pressed to mean that

in

human person coexisted with the Eternal Word who had come down into our flesh, The or had in some way been substituted for Him.
the Incarnate Saviour a
principal passages to

which

this caution refers are the

following
iii
1

ra
Kal

yu,ez;

Kpeirrovi
,

(frvaei,
TO>

v^rf\orepa Trpoaaye rfj OCOTTJTL teal iraOwv Kal acofAaros, ra Be Tatreivorepa

Si,a ere

rfj

TCO

Kevwdevri Kal aapKwOevTi, ovSev Se

eijrelv, teal

Here indeed the danger

o
K6i/o>0eiy,

is

not great.
is

No

one could doubt that

to

o ai/^coTria-^eiy, is

the

same person
not exact.
or
TTJ

whom

belongs the

Gforr^s.

But the contrast drawn

de Tarrfivorepa
rfj

to

have said ra

trap/a,

Gr. ought in strictness rji^pooTroT^rt, or the like.

drawn is to suggest that in the process of incarnation the personality was changed, or that a new The true doctrine of the unchanged personality was set up. personality could not, however, be more clearly stated than in the words which commence the section following.
effect of the contrast actually
iii

The

19 [avOpcoTros, 6 Kara) $eo?,] avvavefCpaOT]

el?,

yeyovev

roaovrov

0o<?,

rov Kpeirrovos oaov e

eKVLKrjcravTos,

(va

INTRODUCTION.

XVI 1

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
<TvvaveKpddr)

makes

it

at first

appear as
to

if

a personal subject

were
false.

to be

understood

("//*?

was united

God"),

which would be

Tov Kpfirrovos must be taken as neut, not masc., the method of the union being that the superior nature triumphed over the The last phrase has a danger of its own. inferior.
iv
I

ra?

/uiev

v"^rrf\orepa^

Kal Oeorrperrecrrepas

Trp o&ve LfJiavres

rc3

ry Oeorijri, ra? 8e rarreivorepas /cal dv6pa>vew oY ras ASdj, Kal 0ea) iraOr^rw Kara
the suggestion
that of a

Here, as in

iii

18,

is

change of perso

nality in the Incarnation.

The phrase

suits Gr. s poetical instinct,

and no one could

iv 2

really

mistake his meaning.

^picris

&v

eveicev e^picr6r] Oeorrjri

yap

avrrj

It

"anointed

would, of course, be inexact to speak of our Lord as being with Godhead." Probably Gr. intended 77 dvOpwnoTijs to

be the actual subject of e ^pt o-^. This would be quite correct. But as he appears to make that dvOpvTroTTjs itself speak, the effect is to erect the dvOpwroTijs 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
iv 3

TL Se fJiel^ov dv6pa)7rov raTreivorrjri

<yevea6ai

rj

9e<x>

7r\a/crj-

vai, ical iv 7

Oeov IK r?}?
8rj

/u-tfetw?.

TO yap

voovpevov
with the
the

/j,l%o)v [6 irarrip] d\7]6es

"

\eyeiv on, rov Kara rov avOpwjrov /J,ev, ov /jbeya &e.

This seems to indicate that

man" (i.e.

different person

He who is conceived of in accordance human nature which He assumed) is a from Him who is conceived of in accordance with
with the

Word,
iv 8

or with God.

So

in

ov rov \6yov, rov 6pa)/jLvov oe...ov rov o

Se.

rov \6yov

INTRODUCTION.
Here TOV
opa>p.evov

is

evidently masc., and

it

it

implies (though Gr.

certainly did not intend and o \6yos another.

to

do

so) that o optupcvos is

one person,

iv
,

9 Kal TOVTO OVK CITOTTOV.

is

TT}?

avdpwrroTriTos

el

&e /cat TC

Whatever
of
it
"the

predicated of the humanity of Christ

is

predicated

God"

in

Him,

can be predicated.
doirjs.

no human personality of which The true contrast would have been to say d
for there is

IO

LT6

6 (TOy/jLaTlKCOS 6pC0fJ,VOS.

.IT
some

ft)?

The presence
if
"He

of the definite articles causes

in bodily
wise"

confusion, as

that

was seen
is

were a different person from

"Him

that

conceived of as the
fjuev

Word."

iv 12

el

ovv

ravra e Xeyero,
<r6ai

eiirofjiev

TOV

\6<yov,

Trapa TOV tcare\r]\v06TO$ avTOV av Trapa TOV dv0pa)7rov TVTTOVTO ov TOV KCLTCL TOV crwTrfpa voovfjuevov
{AT)
&><?

<yap

etceivov

Qe\eiv ovSe vTrevavTiov ^ew, OeaOev o\ov

rj/JLas \voovfj>evov\.

aXXa TOV

/cad

last clause, which makes appear to be a different person from o Katf ^5y, we have the contrast between TO KaT\r)\v66s (i.e. the Godhead, or rather the Divine Person) and o avOp^iros. The contrast is made all the more marked by the e /mVou in the parenthetical clause, and indeed by the whole of that clause, which

Here, besides the

difficulty of the

o Kara TOV o-oorf/pa voovp-evos to

sets

"

Him who
man s
"

is

"wholly deified" will,

"

conceived of according to the Saviour," and His over against "the man" and (it is implied)

will which was for the moment in conflict with God s. 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.

the

It is

clear

iv 13

KaTa KOLVOV

TT}?

OeoT^TOs

rjv o

\6yos.

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.

XIX

addressing words of worship to the Eternal Son without supposing Christ to be one person and the Eternal Son another.
iv 2
crai
1

?;?

ep<yov

avdpwrrov

d/covcrai,

TO %piov, KOI

Troirj-

Oeov TO ^piofjievov.
is

"the anointing element" in 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

not exactly true to say that

to

Christ

comes

It

want of clearness

cannot be denied that such passages indicate a in Gregory s conception of the one

person of Christ in two natures. He does indeed, as has been observed, sometimes state admirably the Catholic at other times his language thus doctrine on the point
;

wavers.

It

must be said on Gregory

are
to
in

behalf that the

other Catholic

same ambiguities
fathers,

be found

in

for

instance

Athanasius.

And Gregory

lived before the rise of the Nestorian heresy, which com pelled 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
a
.

II.

THE TEXT.

The present volume does not profess to offer a com plete 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

is

in Gr., as in
I

Athanasius like
ii

wise,

observed by Dorner Person of Christ div.

vol.

p.

384 (Engl.

Transl.).

XX

INTRODUCTION.

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,
a fresh collation, in part, of the two most impor tant of the MSS. used by the Benedictines, denoted in the a and b present edition by the letters Owing to
I
"
" "

made

".

the shortness of the time at

to

my

disposal,

was not able

the collation quite complete, in some parts of note the evidence of these MSS. in places only taking where the Benedictine editors indicated that there were
I collated in the same divergences of reading. way the MS. in the Library of Trinity College, Cambridge, here

make

denoted by the
before.
I

letter

"

",

which has not been collated

Herr
"

further obtained, through the kind offices of S. Riezler, a complete collation of the Munich MS.

by the hand of Dr C. Gleye. The MS. has not been used before for any edition of Gregory. From the Rev. H. N. Bate, Fellow of Magdalen College, Oxford, and
c"

the Rev. K. Lake, Fellow of Lincoln College, I obtained complete collations of the various MSS. of any value preserved at Oxford. The readings of these MSS. had

been to a certain extent recorded by Montagu in the 1 7th century, but Montagu s method renders his work
useless for purposes of accurate criticism.

The
a.

MSS., therefore,

upon which the present text

is

based are the following.

tionale

The Medicean MS. 510 in the BibliotJicque Naat Paris. (Omont p. 66.) This fine codex is
i

described in the Benedictine edition Vol.

is

I.

p.

xi.

It

written in uncial characters, on

parchment, with a

INTRODUCTION.

XXI

number
It
"

is

denoted
",

of full-page pictures and well executed initials. in the Benedictine edition by the letters
for Basil the

bm

which stand

Macedonian, because

it

contains a picture of that Emperor, represented as still As Basil died in the year 886, this gives us reigning.

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 of
first five

chapters and a half of

v,

as well as the

end

v,

are missing.

b
(see

Montfaucon

Coislin LI, in the Bibliotheque Nationale at Paris s Bibliotheca Coisliniana p. 118). It is

"

different
"

a folio MS. of the loth century, presenting a text markedly from that of a In the Benedictine edition
".

it is

Coisl.

I."

c= Munich

Cod.

CCCCXLVIII.

"

Membranaceus,...in

folio, sine titulis miniatis, litteris minutis et nitidissimis, cum marginalibus minutissimis alterius manus,...atra-

mento

flavescente, saec. x,...optime conservatus et inscriptus." (Hardt s Catalogus Codd. MSS. Grace. Bibl. Reg.

Bavaricae
d.
I

torn, iv p. 394.)

It

contains

all five

Orations.
different

have used

this letter

to denote

two

MSS. in the Bodleian Library. The first is Barocc. 218 which contains, of these Orations, only ii. It is described
saec.

Codex membranaceus, in 4to, minuto tamen charactere, exaratus." optime, The other, which contains the three last, is Barocc. 181
in

Coxe s Catalogue
xi

as

"

11

Codex membranaceus,
e

in

folio,

saec. forsan xi, binis

columnis, optime

exaratus."

a College, Oxford, (Greek) Codex V. in MS. of the nth parchment quarto century (Coxe s Catalogus Codd. MSS. qui in Collcgiis Aulisque Oxon.

= Magdalen

adservantur

vol.

ii

p. 3).

xxii
f

INTRODUCTION.

Lincoln College, Oxford, (Greek) Codex XX. a parchment folio, saec. forsan xi exeuntis (Coxe ibid.
" "

vol.

p. 12).

is

The book College, Cambridge, B. 9. 13. on the back as a volume of Chrysostom, but It is one of Bentley s MSS., brought is really of Gregory. from the monastery of Pantocrator on Mount Athos. It
lettered

g = Trinity

written in a good clear hand, apparently of the begin ning of the nth century. The first 44 pp. contain our
is

Orations

iii,

iv

and

v.

and ought

other existing MSS. contain these Orations, to be examined with a view to obtaining the for a critical edition. In the Bibliotheque data proper Nationale alone there are eleven or twelve more MSS. con

Many

taining them, besides a and b dating from the loth and nth 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
"
"

"

",

9th.

the Benedictines profess on their

These have not been used by any editors, although title page to have used

them.

The Laurentian Library

at

Florence contains

two uncollated MSS. of the loth 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 With regard to the Basel MS., upon which I pre these. sume that the editions of Hervagius and Leuvenklaius were based, Dr Bernoulli kindly informs me that it is
only of the I3th century. The de fide Orthodoxa of St John Damascene contains many passages from these Theological Orations, but

INTRODUCTION.

xxni

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. Grace, 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 nth century. The chief printed editions of Gregory s works there is no separate edition, so far as I am aware, of the five
are those of Hervagius of Basel Billy (Prunaeus) at Paris in 1569 and subsequent years accompanied by a Latin translation, of Leuvenklaius at Basel in 1571, containing selections

Theological Orations
1550, of

in

De

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,

translations of Gregory. English translation with

perhaps, unnecessary to refer to French and German The scholarship of the only

which

Wace and

Schaff Niccne and

acquainted, in Post-Nicene Fathers, is

I

am

unfortunately far below the level of that of Cyril in the same volume, and the student will do well to avoid
a

work which
In

my

commas

is only misleading. apparatus criticus I have given in inverted the critical notes of the Benedictine edition,

such as they

means that

Thus on p. 5, e&Kveirai bd own collations shew e^ucvelrai my

are.
d,

Or.

etc.

to be the

reading of b and

and that the Benedictine editors say

XXIV
that the

INTRODUCTION.

same is the reading of Oratoire I 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 Oration (Or.)
prefixed.

Thus

"Or.

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.

IIPO2

EYNOMIANOYZ
tfal ii/a airo

1.
TT}?
elcrl

IIpo? roi/9 ev Xo7&) KOfi^ovs 6 ^0709.

ypa(f)r)<?

dp^waat,
nves,
Se,
ot

ISov 670) eVi

Kal

ere

r^z/ vftpicrTpiav.

yap,

elcri
ffir)

rrjv a/corjv 7rpo(7KV(t)fjLVoi, rrjv

Kal

rrjv

y\a)(T(rap,
Xo-yot?,

a>9

opay,

%elpa, rot? r)/jL6T6poi$

5

Acal

%aipovTe<?

rat?

ySe^Xot? Kevofywviais, Kal

al rat? et9 ovSev
ovra)

TJS

tyevScovv/jLov ^^cocrea)?,

v
1. 2

(f>epov(7a^

Xoyo/jLa^iat^.
Trai8ev<riv

jap
bEl

6
||

v[3pi(TTpta.i>]

+ KOU

KOLL aKO-rjv /cat

om

rots

acd
1.
(Jr.

complains of the verbosity

these here.

opponents, unlike the brevity of St Paul. He wishes they would turn their attention
to practice.
1.

and contentiousness of his

satives express the

which
u/3/Hs:

If genuine, the accu departments in the Eunomians display their

thou

most proud

in
dis

training,
iv
\byq>

Trpos roys

KO^OVS

position.*

\6yos] The Eunomians prided them selves on their dialectical skill. ITpos is not against] but addressed to ; argument is addressed to those who are smart in argument? There is a shade of sinister suggestion in the word /co/xi//6s.

a,K.oT\v anticipates the following reference to St Paul s

and The

hearing,

and

words.
3.

My

iv 3.

T. O.K. Trpocr/cvWyCtefot] i Tim. St Paul s word is Kvr)d6/j.ei>oi.

ib. dir6 TTJS yp.] It is not Gr. usual custom to take a text.

Gr. instinctively substitutes irpoaKv. to prepare more easily for rots ijfji.. 1 Of \6yois, itching for our words. for them in a course they itch
different sense St P. speaks.
4.
r.

from those of

whom

2.

idou KT\.]
)
.

Jer.

31

(LXX.

xxvii 3 1 The words added in b and by Elias appear to be an interpreta

to

But the omission of words clearly required by the sense a little below throws some doubt on the authority of acd when they omit
tive addition.

are prepared understands it of itching to write against Gr.

fight.

%cTpa] Elias

They

5.

/SejS.

Kevo<p.

KT\.]
cf.
i

10
i

Tim. ii 16 Tim. ii 14.

;

Tim.

vi

Tim. vi 4 and

M.

GREGORY OF NAZIANZUS
Trav

TO

ev

\6jw

irepiTTov teal

Trepiepyov,

TOV

avvTT/Ji7)fjievov \6<yov Krjpv^ Kal ftefiaicoTTJs, 6 TWV d\iea)v OVTOI &e, nrepl wv o /jLaOrfTTf^ Kal &i$d(7Ka\os.

eWe
5

wcnrep TTJV ryX&cro-av evarpotyov e^ovai /cal eTTiOeaOai \6yois ev^evearepoi^ re Kal SoKi/Awrepois, ovrco TL Kal 7Tpl ra? Trpa^et? r)0"%o\ovvTO fjii/cpov yovv, Kal I cra)?
fjL6i>,

r JJTTOV CLV rjcrav aofyicrTai Kal Kvfticrral \6 y(ov CLTOTCOL TrapdSo^oL, tV eiirw TL Kal ye\oia)$ 7Tpl yeXoiov

K.CLI

2.

E?rel Be Tracrav evo-eftelas 6&ov KaraXvcravTes

T)
\VCrOV<Tl

IO

V TOVTO fSKeTTOVdi fJLQVOV, O TL ^rjCTOVdiV

6 yovv] ovv d
in nonnullis K ujSeurai.

TO)V

||

7 /cujStcrrcu]

2.

ro Syawat-v

bd
1. TrepiTTov K. irepiepyov] perhaps excessive in volume, and over-subtle But the two words are in character.
*

practically synonymous ; cf. i Tim. K. TrepiepyoL. V 13 rov ffwrer/j.. X67ou] Rom. ix ib.
<t>\tapo(.

is one who stands on his head, or turns head over heels, or The (according to Elias) a diver. reading Kvfievral dicers? or sharp ers (cf. Eph. i v 1 4) would not suggest the ridiculous image which Gr.
,

28

cf.

Is. xxviii

22 (LXX.).

half apologizes for using.

ib.
aro-n-oi. K.

2.

T&V d\.

fj.ad^TT]5 K. diSdffKa-

Trapado^oi]

strange

Xos] as distinguished from the pro fessional training of the Eunomian

It is a bold thing, in disputants. 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. TTL0. KT\.~\ clcVfJ at 5CLVT]V 4. the employment of noble and choice words? This way of using the com parative is familiar; it almost = nobilissimis quibusque nerbis.
:

and astonishing?
seem
to

"ATOTTOS does not be used here, as it often is, either in the sense of absurd? i.e.

unreasonable, or in that of mon Gr. only em strous? i.e. wicked. phasizes the surprising nature of the

which the Eunomians perform. No part of society is free from their importunate wrangling; Christianity is in danger of becoming a matter of pettifogging logic. The opponents must give a fatherly heart
feats

2.

leave to express its concern. If they are not moved by what he says, they will at least have the satisfaction of

5.

OVTW

little

TI Kai] biting irony. attention to conduct

Even would

make a
cr0cu

occupy oneself. The phrase means (continuing the irony) that in that case the chances would not be very remote.
6.

great difference.
to

AcrxoXec-

and deriding it. He does not intend to adopt their style. KaTa\tiffavTs] g. having de broken up ; both for stroyed or
rejecting

Kal

i<r<j}<s]

themselves and for their disciples. EiW/3eta is here practical piety.

10.

6 rt

5??<r.

ri

\vtr,

r.

7rpo/3.]

7.

Kvf3i<rrai

\6yb}i>]

word- tum

They care for nothing but the op portunity of tying or untying some
knotty proposition?

blers?

Ku/3i0T7?s

(more usually KV-

THEOLOGICAL ORATION
Trpoj3a\\op,evwv,
cr/jLara

KaOdirep ev rot? Oedrpois ol ra TraXaiS^oo-teiWre?, Kal T&V 7rd\ai(7/jidro)v ov% oaa Trpo?

fyepei

Kara VOJJLOV^ dOXtfcrecos, XX ocra Trjv otyiv TWV dfjLCiOwv TO, ToiavTa Kal avvapTrd^ei, TOV
,

Kal Bee Traaav

ot
?>

fJLev

dyopav Trepi^ofju^elaOai rot?

<$>\vapla

TOVTWV

TCCUV

Xo<y

Be (Tv/JLTTocrLOv aTTOKvaiecrOai

Kal arjBta, Traaav Be eoprrjv Kal TrevOos atrav, dveoprov elvai Kal fjLeo-rrjv Karrjfaias, TO Se
(rv/jL(f)opa

rrjv

jjuei^ovi

rot?

f^TTyyaacrt,

iraaav 8e

yvvaiKoyvlriv, a7r\oTr)TL avvrpofyov, Kal TO TT}? alSovs avQos 10 cnroavXacrOai 777 irepl \o<yov Ta^vTrjTi eVetS^ raOra

Kal TO KaKov acr^eTov Kal d^opijTov, Kal KivSvvevei TOCTOVTOV yovv Spiov elvai TO /jueya rjfjiwv /jLvaTijpiov
<f>epe,

r)iiwv dvacr^ecrOwo-av ol KaTacrKOTroi

o-7r\d>y%voi,$

TraTpiKols

KivovjJLevwv Ka[, o
TO,

^>r]criv

6elo<$

lepe/^ta?, o-Trapao-cro/jLevGw 15

alcrOrjTijpiay

oaov

^rj

Tpa%eco<>

TQV Trepl TOVTCOV

it

Kal T&V iraX.] And that too, i. not suck wrestling matches as, etc.

and

would be hard

to find a parallel

takes unfair posses /cX^Trret] 4. sion of the eye? as opposed to the legitimate skill in wrestling. ib. ra rotaura] ace. after dfj.adwv, not versed in things of the sort.
ib.

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
10.
o,7rX.
1

in this fashion.

ffvvrpo(f>ov~\

associated
it
;

of the
5.

avvap-JT. r. eiraiv.] an metaphor of /cX^Trret.

lit.

extension Extorts
orig.

applause?
the

the appicinder,
B6/J.f3os,

with simplicity, used to quent use of the word. 1 1. dirocrvX. r. TT. \byov
cf.

fre

7T6pi/3o/x/3a<T#at]

humming

of bees, comes to be

James 19. ment is, in Gr.

i

To
s

rush into argu view, a desecration

used of any insistent and continuous

noise.
6.
dTroKvaie<r0ai]

to be disturbed,

or

made tedious, Demosthenes (564.

1 2) has the expression diroKvatei d-rjSia Kal dvaicrBrjCTLa Kad eKdcrrrjv &KK\ir)crtav

raura Xtytov, which Gr. perhaps has in mind.

8.

of the flower of womanly modesty. It is best to take dv6os as the object of dTroa L X., yvvaiK. being the subject. 12. Tcxvtdpiov] a diminutive of T ^X I/77) like \oytidpiov, %epi55/noi f3ia little finicking profes P\v5piov, sion? TO fJitya i], /JLVcrripiov] i Tim. 13.
,

Trapa/avdeLffdai cru/x^.

fj..

ro?s prj-

iii

16.
14.

Trnj.acri]

De

Billy

and others under

to

stand

Trapct/z.

= fiaptivecrdai., compar
KaK&v,
abettors

KardffKOTTOi]

usually thought

ing Job which they take

xvi. 2 TrapaK\rjropas

be used instead of eVtcr/coTrot. But there is no indication that Gr. was

chiefly thinking of heretical bishops. ra alcr6.] Ter. iv 10 IS<nrap.

to

mean
this

of my

afflictions? unnatural sense to put

But

seems an

upon the verb,

(LXX.).
I

GREGORY OF NAZIANZUS
\6yov,
real

rrjv

Svvcovrai, rrjv d/corjv

)

yXwcro-av fju/cpov eVt(r^o^Te9, av apa KOI Trdvrax; Se ovSev TJ/JLLV vTroOeracrav.

yap
6

et?

cra eacra/^ez

icovovTtov,

Ka

Tt,va

KaTrov

6O"6V

5 ewei^rj aTrelpei
fcapTrocfropel Be

/juev

6 crTrelpwv

TOP \6yov eVl Trdcrav

77

TOVTO

r)/j,cov

rj Ka\rj re KOI JOVL/JLOS, SiaTTTvo-avTes, teal 7r\eiova

d^rrfkOeTe KOI
v\r)v
r

\aftovres

di>Ti\oyias

re /cal rfjs icaO*

rjjjuwv
firj

XotSopta?, iva Kal fid\\ov

Se, el

7rapd&o%ov 10 epw \6<yov, Kal irapa rbv v/JLerepov VO/AOV, 01 Trdvra elbevai re Kal StSacr/cetz/ viuo- xyeiade \lav veaviK&s Kal
i/yita?
f

avTovs ecmdcniTe.

6av^dar]Te

<yevvalu>s>

iva

fjirj

XUTTO) \eya)v djjiaOws Kal Opacrecos.

3.

Ov

Tra^ro?, ovrco

w
TO

ovroLj TO irepl Oeov

Trpdyfjua

</>tXocro(etz>,

ov

ov%
TrdvTa,

evwvov Kal T&V

y

^a/j^al

TrpocrOrjO w Se, ovBe 7rdvTOT

ovSe

Trdcriv,

ov$e

a\\ evriv
TWV

OTe, Kal

ot?, /cal

oaov.
<j^

ov iravTWV

pev, OTI

Kal Sta^e^KOTCov eV Oewpla, Kal nrpo TOVTCOV Kal tywxrjv Kal aco^a KeKaOap^evwv^ rj a pr) Ka9apa> /caOaipo/juevcov, TO /jueTpicoTaTOV.
ej;r)Tao-/j,evct)v
<yap

apa

/cat]

om

teat

ots
e<f>

c0

offov]
. .

bed -uv b

||

10

VQ/J.OV

TOV vpeTepov

c.

3.

16

/cat

ois] /cat

3.

\a\r)<Tafj.ev

.<=<rxi>]

Gr.

as-

3.

To speak on

theological subjects

sumes that what he asks has been done, and looks back upon the reThe words are a quotation suit. from Ecclus. xxv g.
5.

belongs only to

men prepared by

deep

study and

by moral self-purification.

6 (TireLpwv r. X.]

6.

Kal

TOUTO

r/Ai.

iv 14. StaTrruo ai Tes]

yttot

Mk

It should be done only in seasons of calmness, before serious hearers; and the subjects should be sticJi as the or-

dinary intelligence can grasp.

14.
il>.

Cp. Orat. xxv

^vardcreis.

18 StaTrme

ras

eifwj/oi ]

ft

this

Pouring contempt iipon utterance as you have done upon

T.

xMat

^px

so cheaply acquired.* nor *t fh f

"

/"-]

If they fail to get others of ours. good, Gr. ironically says they will

property of those who go along upon the ground ; a common expression

from
17.

Homer downwards.
dia^e^rjKoriijy]
Aict/Je/ify/cais is

have the advantage of dulging in increased contempt

at least

in-

for

their opponents. irapado^ov] i.e. what the Eu9. nomians will consider to be such.
II.
iii

one who stands firmly planted upon both feet. Elias paraphrases by ^panw^^vwv, though he gives an
alternative explanation. rb /xerptwraro^] 19.
least
* to say the For the thought, cp. of it. Athan. de Inc. 57.

veaviK&s]

i.

On

Gr.

s lips

audaciously cp. of course it has

;

an ironical meaning.

THEOLOGICAL ORATION I
/caOapov TV)(OV ovSe ore Be; d/CTivcx;. r)\ia/cr)<$
T?79
a<7</>aXe9,

wcnrep ov&e o^rei

o-aOpa

rjvi/ca
y

av

o"%o\r]v

ayca/iev airo

e^wOev tXuo9

/cal

Tapa%f)s KOI

firj

TO

r)<ye/jLOi>i/cbv

TH^&V

(TvyxerjTai,

rot? ^o^drjpoL^ TVTTOLS /cal TrXavwfJbevois, olov

7rowr)pOL<?

ypafAfjiaai

dva/jLiyvvvrcov
Bel

K(i\\r)
ro>

ypa/j,/jidTQ)v,
o-%o\r/<rat,

T)

ftopftopw fjbvpwv evwSiav.

yap

own

KOI

yvwvai Oeov
v0i>Tr]Ta.

/cal

orav
;

\d/3a)/jL6v /caipov, icpiveiv

0eo\oyla<;

TLCTL

8e

ol<>

TO Trpdy/jia $ia crTrovSfjs,

real ovy^

ft>?

ev Ti

TWV a\\o)v
teal /cal

/cal

TOVTO

<$>\vapelTai

77^60)9,

/tera
Tr)V 10

TOU9

/7T7rt/cou9,

Ta 0aTpa,

/cal

TO,

acTyLtara, /cal
jJiepos

yacTTepa,
TI

Ta

VTTO

yaaTepa
/cal
eirl

0^9 /cal

TOVTO

Tpv(j)7J<;,

irepl

TavTa epea^eXia
(f)i\o(TO(f)7]Teov, /cal

KOfju^eia
TTOCTOV
;

TWV

dvTidecrecov.
e<f)i/CTd,

Tiva Se
/cal
6<^>

oo~a TJJMV
/cal

OO-QV

TJ

TOV dicovovTos 6^9

14
e^iKveLTo.1.

e<f)iKViTai

bd

Or.

etc.

i.

Tvx6v\

perhaps not even free

from danger. The words are based upon Plato Phaed. p. 67 /XTJ Ka6apy
yap Kadapou
rbv
rj.

worthless, imaginations.
5.

worthless

and roving
So
Pint.

KaXX-rj

ypa/Ji/ji.aTUi ]

etpd-rrrea dai.

fj.rj

ov

6e/j.i-

speak
6. Psalm crxoXcxcrcu K. yv. xlv (our xlvi) 10. The /ecu yv&vai. has the force of and so to knotuS in order to know. OTO.V Xd/3. K.a.i.pt)v~\ Psalm Ixxiv 7.
6e6i>]

craTrpa de craOpqJ] properly cor niptJ but used in the cay ed? sense of weak, 5 feeble. Cp. and iii 6, where it is contrasted with
ib.
"

ia"Xjbv,

iff~xypols.

Hesych. ffadpd
*

dcr-

3.

Xuos]

lit.

mud*

esp. in so

lution, the impurities

.

which hinder

Not at all times, but when we receive the oppor tunity, can we judge according unto
3 (Ixxv 2).

only

a liquid from being clear.

i.

By

7-975

right
8.

rapa%?7S Gr. seems to mean the confusions and agitations of secu

K.

dia

in matters of theology. (nrovdTJs] sc. eort.

it is

whom

To a serious thing, and who

lar life.

the command ing facultyJ a technical word from philosophy, esp. Stoic philosophy, See Plu descriptive of the reason. tarch tie Plac. Phil. 898 E and 903 B ; also Cic. dc Nat. Dear, n xi 29.
ib.
^

Tbi]ye/ji.oi>tK6v~\

do not make this also, like of her things, a subject of light conversation? 10. roi)s t7r7ri/coi;s] sc. dyuvas, or
perh.
12.
5po/jt.ovs.

epeo~xe\id] disputingforfun? esp. with a view to provoking, as dis tinguished from talking in earnest.
13.
ib.

4. Ti5?rots]

Mox#T7/)6s

is

impressions J or ^images." a word of many shades

riva] neut. plur.

e0t/crd]
e is]

on what

subjects?
14.

of meaning. Here it appears to mean, not vicious, nor unhappy,

but (like

within our reach. to mean skill, appears *

TrovTjpois just

below)

poor,

acquired power

6
iva
/Jirj

GREGORY OF NAZIANZVS
KaOdirep
at vTrepftaXkovcrai TWV (frwvwv,
r)
rj

TWV

Tpo(f)0)v, Trjv d/corjv /3\d7rTOV(7iv

TO,

crco/xara,

el

f3ov\ei

TWV (fropTicov yf)v TWV V6TO)V

Se,

TO,

ol atyoopoTepoi,
etTrco,

inrep Svvautv TOU? vTropaivovTas, r) rrjv Kal OVTOI rot? ovra) ?;

5 areppols, iv

ovra)s

T&V

\6<ya)v

KaTa7rLeo~6evTes Kal

tSapvvdevTes
4.

%r)iiiw6elev /cal els rrjv

/AT)

dp^aiav

Kal ov \eyw TOVTO

IJLTJ

&eiv TravTore

6eov.

ra^el^.
10
icaly el

7rd\iv eTTi^veadcoaav rf^lv ol Trdvra evfco\oi Kal ^vrj^ovevreov yap 6eov fjia\\ov r) dvaTrvevcrTeov
fJLrj^e

olov re TOVTO el jre iv,

T<t)V

a\\o

TL

rj

TOVTO Trpa/cTeov.

ejraLvovvTwv el/M TOV \6yov, 09 yueXera^ Kal VVKTOS SiaKe\evTai,, Kal ecnrepas Kal Trpwl Kal yQpta? oirjyelo-Oai,, Kal ev\oyelv TOV Kvpiov ev TravTi
/cdya)
el Bel

Kaipu>

Kal TO Mcoucrea)?
o TL

elirelv,

KOLTa^o/Aevo

15 oboiTTOpovvTa,
2 fi\a.TTTW(nv

ovv a\\o TTpcLTTOVTa^ Kal

J:

be
4.

|!

3 U7rep/3aivovras a
7

om
]

TOVTO a

li

1 1

4 5ij] de cd \oyov] vo^ov bd

||

4. Totsa-7tppo LSTuv\6yuj

Though

the

word

in this

way;
it

e.g. Lucull.

fond of the partitive gen. (ol = oi \6yoc oi aTepffreppol TUV it seems best here to suppose poL], rots err. to be neut., the solid qualitics of our discourses? Perh. Gr. is
Gr.
is
\6yo3i>

7n0uo/^j>oi>s,

uWep

(TKuXaKas.
ib.
(lit.

Gr. uses

dypiois eityevets again in v

OITT. eu/coXot]

who

arc always
KO\OJ>,

using the metaphor or simile of It would seem to suit Karafood. Triea6evTes K. fiapwdevres as well as rots oreppcus. Cf. Ileb. v 12 (crreped
still
rpo(f>7}).

and quick? from means originally one whose diet, food agrees with him. Hence it comes to be used for facility in any
in all points) so agile
Etf/coXos (cp. 5iV/co\os),

Plato egg. 942 D uses the substantive in the sense of bodily

direction.
activity,

6.

fyfj..

Kal

et s r.

d. 5.]

The

ei s

does not denote the extent of the damage, but the quarter in which it is felt. Over-strong meat not only
to increase the vital forces of it is administered; those to
fails

plied)
9.

which (metaphorically apthe sense here. // is more ncfj.vrjfj.ov. KT\.]

is

cessary

to

remember God
elfj.i]

tJian

to

breathe?

whom

even impairs those which they possessed. Cp. v 26. 4. It is always right to think of God; but not always suitable to discourse of Him.
it

n. ruv eir. who approve?

ib.
i

am one of those
VVKTOS] Ps,alm

jueXer^

i]fj..

K.

2 (Josh, i 8). 12. eo-irepas /crX.j

Psalm

liv

18
2

(Iv 17).

8.

tTn<pveffduffa.v~\

tTri-Qveiv is
^

to

13.

evXoyew KT\.] Psalm xxxiii

i).

plant

upon

upon and
a quarry.

in pass. to fasten cling to? like hounds upon

;

hence

(xxxiv
14.

KOLTa^o^vov KT\.]

Deut.

vi

Plutarch frequently uses

7 (cp. xi 19).

THEOLOGICAL ORATION
TVTTovcrOai irpos /caOaporrjTa. TO 6eo\oyelv Be Aca>Xi/a),
e^,

7
fj,/j,vf)(T0ai, Strj-

wcrre ov TO

ovBe

rrjv

6eo\oylav>

SaTrep
,

d\\a

Tr)V
TJ

TTJV dfjieTpiav.

d/catpiav ovSe rrjv StSacr/caXtaz fj,e\iTos jAev TrX^cryu-o^r/ KOI Kopos

d\\a
e/xeroi/

epyd^erat,
Trpdy/jiaTLj

KaiTrep
&)?

6Wo?

yu.eXf.T09,

SoXoyLtoWt

Ka/jiol

So/tec,

Kal Katpos rc5 iravrl Kal TO Ka\ov ov

Ka\6v, OTCIV
7ravTe\)<i

JJLTI

#aXak
/cal

<yivr)Tai,

wo-jrep

avOos ev
rj

dv$pd(ri,y

awpov, Kal 7rev6ei

jvvaL^l

fcoa/jLos

dvSpelos,

<ye<j)fA6Tpia,

Kal TTOTCO SaKpvov,

fJ>d\tO

$6 fJLOVOV TOV KaipOV aTt/X(7(JOyLte^, OV

Ta

Ti/JLTfTeOV

TO IO

5.

M?;Sa/xco9,
GTL

u>

(f)i\oi

Kal

d$e\(f)Oi

aSeX^ou? yap
/JLTJ

w, Kaiirep
a, fj,7)Se

OVK

aSeXc^t/cco?
LTTTTOL

e%ovTa<?

OVTCO

TOV

eTrijB(iT7]v

KaOdirep Oeppol Kal Bvo-KaOeKTOi, \oyia/jLov aTropptyavTes, Kal TTJV /caXw? 15

acd

3 euo-e/3es
2.
<ro(f>t1v

duo Colb.

Coisl. 3 Or.

6eo\oyiv]
(supra),
u>We/3

= Tb
1

irepi

deou (pi\o-

to discuss theology.

as though it were wrong in itself. The reading ei cre/Se s, though well attested, appears to be the result of misunderstanding. It would mean, nor do I forbid theology, if done in a godly manner.
ib.

d(re/3es]

4.

TT]I>

a/meTpiav]

Nor

is

it

the

function of a teacher that I object to, but want of judgment in the exercise

of

it:
ib.
77

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. Or. is only taking ex amples of irksome incongruity. ib. evravda 5eJ And shall we in this case alone disregard the time ? 5. IVe should not discuss theology before the heathen. They turn our dissensions into a defence of heathenl
" "

/i^Xtros /crX.] Prov.

/JL.,

xxv
it

16.

isr/i,

and come down upon our weak

sore.

/ccuTrep
i.e.

6Wos
Kcupos

honey though
itself.
TT.

be?
I ;

the best of things in

upon a would themselves rather

nesses like flies

They

die than di

;.
u>s

ry

TT.]

Eccl.
is

iii

S.
6.

Kd/j.ol 5.,

There
1

a time... as

Solomon and I think.

vulge their mysteries. IVe the decencies of speech. OVK d<5eA0tKu)s %] 13.
so

m list learn

TO Ka\ov ov /c.] The saying is quoted as a proverbial one (o (paaiv) in the Clementine Epitome ^ 18. v x-] rather a curious &i>6os 7. instance to choose, as if people would object to flowers in winter.
y.

Serm.

although unbrotherly disposed. Cp. Aug. ccclvii 4, Quiduis dicas, quantumlibet oderis, ut placuerit detesteris, frater

meus
K.
1

es.

14.
1

Ocp/Jiol
l

dvcTKaQeKTOi.]
}

0.

is

wild,
^Xeti
),

excited
to

Si

cr/c.

(from

KO.T-

irtvdei yeufj..]

Geometry was,

hard
in the

hold

in.

Xenophon

so

Maximus
joy.
it

suggests, a recreation

uses
fies

it

and a
him,

Indeed, according to formed part of the musical

15.

e7ri/3a,T77i>]

a rider

same sense. more usually signi ; but here the metaphor

GREGORY OF NAZIANZUS

evKdfteuav dTroTrrvaavTes, troppw aXX* etcra) TWV rj/juerepcov opwv

rea

Karaavpa)/jL0a, /jLq&e a^wjjuev rrjv

5 Trdarjs
<*,Xta?,
a>Sr)v

KvpLov eVt

7%

aXXorpuas,
e^jdpa^ KOI

dfcofjs

\eyco,

evr)<;

re KOI

rj/Aerepas,

dyvw^ovo^, r) \lav eVtyLteXw? rr/pel Kal /3ov\oiTO av rbv cnrivOrjpa rwv eV rjp2v rj/jLerepa, KCLKWV yeveaQai (fooya, efaTTTe* re Kal dvappiiri^ei teal 6i?
vyv(t)/jiovos teal

ra

ovpavov aipei rat? Trap 10 Troiei T/)? BaySL Xw^ta?

.

eavrrjs avpais

\avOdvovaa, Kal ra KVK\U> Ka

eV rot?

<p\o<yo<;

e7Ti$r)
lo"xyv,

yap

ov/c

eavrwv
rois
Hos.
ix 3.

TTJV
,

ev rot? rjfjLerepois craOpols Tavrrjv

fjuvlai

Kal Sia TOVTO, waTrep ai

is

probably taken from a chariot race,

e7ri/3.

to such passages as
4.
TT]V
y>OT]v

and
is

will
i.e.

mean

the

man

in the

K.]

Psalm cxxxvi
A^-yw]

chariot,

the driver.

The word

(cxxxvii) 4.
5.
Trdcrris

elsewhere used in a more restricted sense, of the man who fights in a chariot, not the driver; but it is evidently not so intended here.
1.

CLKOTJS

/ mean

any and every hearing.

6.
evyi>w/j.oi>os

A/co^s is grammatically in apposition to 7775.

K.
d.yv.~\

sympa

Hyxovcrav]
1

lit.

"throttling,
>

"strangling

here

restrai)iing.

ib.

aTroirTvtravTes]
i.e.

out,

lit. spitting getting the bit out of our

mouths.
of the
ib.

It is

used by other authors

0"r)s

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)
thetic or
;

same

action.
dewfAev] dash Nucrcra turning-post.^
Ka/jLTrrrip,

sensible
ib.
77]

and senseless.
very naturally refers only or the yrj d\(

ir6ppwTTJsi va

wide of the (Lat. meta) is the

to the

O.KOTJ dyvdo/uLuv,

or post,

\orpia.
7.
TO,
7?

round which the chariot turns to do Na the second lap of the 5iav\os. turally, it ought to be barely cuitata
rotis.
2.
ei crw

ue re/3a...rcDi ev

r//x.

KO.KUV]

The heathen and unconverted keep a watch upon Christians, and make the most of anything among them
that
...to
is

r.

i]fji.

6 pwv]
;

The meta

wrong
a fan.

would

like the

spark

phor begins

and Gr. change 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 Chris
to
tians.

become aflame?
dvappcjrifci]

8.
J,
().

fans
i.e.

it ///

from

\ai>6di>ov<Ta]

without our
iii

seeing what they are about. jo. TTJS Bct/3. 0X076?] Dan.

23
;

(LXX.).
1 1
.

56y/jLa.o~ii>]

received opinions

The metaphor of the runaway chariot

seems not to have wholly disappear ed. There is, of course, a reference

used of heathen beliefs in general, possibly of the doctrines of heathen

philosophers in particular.

THEOLOGICAL ORATION I
r)/j,erepot<;

eire

^aprjjiacriv.

r;//.e9

76

//.?

avTovs

TO Trepl ravra /jbrjSe d<yvor)crwp,ev, aXX el /JLrj rrjv e^Opav KaraXvo ao dai $vva-

TOV, efcelvo ye (TV/ji/3a)ijiv aXX?;Xoi9, /JLVCTTIKWS

,

ra

fjivcrriKa 5

teal

0710)5

ra ayia, KOI

fir)

pinrreiv et?

TOU9

aLfJLOVLOL^ 7TpO(TKVVOVVTaS TO? Kol Trpay/JLarMV OepctTrevrds,

^7

KOI
of

TWV
Odrrov hv TOV

\6ywv eanv wv
wcnrep
ecr6r)TO<s

fjuerabolev rot? a /xu^rot?.

teal

aXX
KOI

10

Btairrj^

Kai

ovadv rcva
,

/cocr/uoT^Ta, OVTCO KOL

ye\wTos \o yov Kal

r

ort

/cat

\6yov
tcai

Trpecrffevo/jLev

pera TMV a\\cov TOV

Kal TO
<f)i\ovei/cov

Oeov Trpocrriyopiwv

Swdfiecov.

ecrreo

15
5.

||

14

OUTW

rot s ^/xer^pois] agrees

a/uapTrj/maffi,

with
sen

6.

IJ.T]

piTrreiv KT\.~\

Cp. Matt.

dru%77/iacrt,

the

vii 6.
7.

tence being interrupted for rhetorical

effect
:

aTrofpalvwfj.ei ]

to

our

am I
ijfji,.

to call

them

late

Greek

often

misfortunes or mistakes?
i.
fj.r]

here

to prove^

But make. would give an equally

to

A7ro0cuVeiJ in

eVt irXf iov

au. dyv.]

any

suitable meaning.
8.

further be ignorant of our own selves? Our enemies know us, while we do not know ourselves, or see the con
sequences of what
3.

irpoffKvv. Tols 5.] irpocTK. in

the

governs dat. or ace. indifferently; e.g. John iv 23 IT p.

later
TO; ira.Tpt...Tovs

Greek

we

are doing.
dis

irpocrKwovvTas avrbv.
irp. TO. irddr].
ui>]

rb

ques tions* i.e. by disputing before the world. Cp. rbv Kcupbv art/*, supra. TTJV ^x^P av ] n t that of the 4. common enemy, of whom Gr. has been speaking, but that of Christians among themselves.
5.

regard what

irepi TO.VTO. K. drifj.. ] is seemly in these

Just below
10.

we have
to-Tii>

\6yui>

=tviuv,

to

impart some words?

1 1
.

ecrdrJTOs KT\.]

Cp. Ecclus. xix

3IVerank, 13. \6yov Trpfcrfieijofjifv ] or honour, Word among the. appella God tions and powers of Himself? let our very TO 0tX6ret/coi ] 14. The contention be subject to law. whole of Gr. s Or. xxxii is on Mo deration in Discussion. 6. The heathen world, with its base mythology, is not in a position to under stand the niceties of Christian It must inevitably attach theology.

/uLva-TiKus TO, nvo-TiKa]

We have

unfortunately lost in English the primary meaning of a mystery, so that the words can only be para to litter what concerns the phrased secrets of religion in religious secrecy?
;

MwriKtDs
for

is

used in liturgical Greek

in a whisper.

10
6.

GREGORY OF NA/JANZUS
TY
<yevvr)o"iv

nKovec 6eov

/cai

KrLcnv,

KOI Oeov

OVK ovTWV)

teal ToyJr)V

Kal Siaipecnv
;

teal

avaKvcriv, o

rwv

\6<yo/jLei>cov

aKpoarrj?

TL

Swao-ras rov?
;

KaOi^o^ev ;
5 oiety Several,

TL

ra

^i(prj

rot? e^Opols ey^ei pi^o^ev

TT&K,

r9

rov Trepl TOVTWV \6yov, r) //,e$ om? TT)? Siavoias, /cal Trpoa7rcu$o(j)0opLa<?, fJLOi^eia^ eiraivtov Kal
ra<s

KVVWV ra

TrdOrj,

Kal

/jirjBev

VTrep

TO

o-wyLta

SiavorjOrjvai,

%^?

Kal

nrp^v

eavT<f>

a-Tijcras

Oeovs, Kal

eVl rot? atV^to-rot? yvcopi^o/juevovs ; ov% V\LKWS ; 10 OVK al<T%pws ; OVK ajjiaOws ; ov% 009 elwdev ; ov avvifyopov TWV ouKeiwv Oewv Kal TraOwv TTJV arjv 0eo\oyiav Troi^a-erai ;
el

yap avrol rals

(frwvais

ravrais

etrriped^oiJLev,

a^okf/ y

av eKGivovs

Treia-aijjiev
6.

fyiXocrofalv eV rol? rj/juerepoW Kal el

unworthy meanings to the phraseology which it hears us tisc. The one i. y^vv-rjffLv .../c. KTiaiv] is an orthodox word and the other a heretical one but Gr. deprecates the using of both alike before a pro miscuous public. ib. Qebv e OVK OVTUV~\ The Arians
;

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

He cannot but v\iK&s] 9. put a material construction upon such language. A/xa^cDs will mean
oi>x

affirmed that the Son e OVK OVTUV ey&ero, but of course denied that He was in the full sense 0eos. Gr., however, is speaking of the effect produced upon the heathen by the of language varying professing Christians.
K.
K.
5i.aipe<ni>

10. avvriyopov] He will turn what you say about God into an advocacy

grossly.

of his
12.

own

deified passions.

rats

The Eunomians
expressions, because the

0wvais r. eTTTypecifouei ] maltreated these

by maintaining that, Son is begotten, the

have
existed

Father must

before

a.va\v<nv~\

Him.

At

the

same time Gr. does

These are not to be taken (as Elias and others take them) as technical
terms of theology
strictly
TT?S
;

nor are they

first

parallel to the accusatives after aKovei.

three
a/cpoa-

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.
is
(f)i\.

The

ev roiS r]/m.T^pois] rots

r/yu.

hears of begetting and crea tion he hears dissection and divi sion and analysis. as in i Cor. v 4. 4. Kadiofj.ei>]
;

6.

eiraivuiv]

inasmuch as he

at

tributes such actions to the gods. 6 x#^s KT\.] Gr. does not 8. mean that he no longer worships

in our quarters^ prob. neuter, in oiir scJioor but it may be masc., among our adherents. In either case, of course, it means, to adopt and use otir system of thought The term 0iXoo-o0i a was early applied to See Melito ap. Eus. Christianity. Hist. Eccl. IV xxvi 7 77 /ca0
;

those gods, but rather that he has

THEOLOGICAL ORATION
Trap eavTtov elcrlv
d7r6o")^oiVTO
;

II
SiSo/j,eva)v

(f)evpTal
r)/j,Lv

/ca/ccov,

TTOTC

av TCOV

TavTa

6 7T/009

d\\ij\ov<?

TroXe/u-09.

TavTa
Tft)

01

7T\610V

A.oyay,

V7Tp TOV Ao^OV /JLa^O/JieVOL, J) OO~OV dpO~Kl Kal TavTov irdo"^ovTe^ ro?9 /u.at^oyu,e^ot9, O L
dvaTTTovcriv,
77

TOV<$

iBiov?
77

Oltcovs

TOU9 7rat8a9 o-jrapaTTOVcriv,

a,

TOL 9 yoveas TrepiwOovuiv, 0)9 d\\oTpiovs vc 7. Evret Se dTreo Kevao d^eOa TOV \6yov TO
6t9 TTjv

Kal

dyeXiyv TWV %oipcov dTreTre/jL^rd/jieda TOV TTO\VV KaTa fivOwv ^copTJaavTa, o SevTepov CCTTI, Trpbs
"Sco/u-ez^,

/cal

i,

TOV

6eo\o<yov.

eo~a)jjLV 6/9 AcaXXo9, <&o~Trep dv$pi- 10 eKelvo Se TrpwTov \oyio~ci)/jLda, r/9 77

(f)(,\OTi/jiia

ToaavTr) Trepl TOV

7.
r I
7rpa>roi>]

\6<yov

Kal y\a
a
ecrrt]

0wi/]

-^oi

1)

+ TOUTO

TrpOTfpov a

tyevperal KCLK&V] Rom. i 30. rwj 5t5o/tA w ] * the evil things that we give them." Gr. means, no doubt, disrelish for divine truth, which Christians set forth so unat
1.

we can

get their support in our party

i^.

warfare.
TO d\\6rpLov] Gr. does not 7. say TOUS dXXorpiovs, i.e. the heathen. lie means the false and heathenish element which had been introduced into Christian language. Toy \6yov, however, depends on cLireaK. not on rb dXX.
,

tractively.
2.

raura]

sc.

ecmV.

77/w

zV

what our war of Christian against this is what Christian comes to?
comes of it?
3.

8.

ei s

TTJP cty. r. %.]

Mark v

(j

virep T.

to

blame,

in

A.] Gr.

Catholics were
s

estimation,

as

well as heretics.

ravrbv 7rd(rxoi>Tes r. /*.] The 4. idiomatic use of Trdcrxeu to be in a be given frame of mind ; almost
,

Gr. means Legion the gross and unworthy spirit which had instigated the contentions which he has been deploring.
foil.

By

the

ib.

a.ireir....Ka.Ta. fivdCov

^wp^crai

ra]
gone.

We
1

have sent
KpTj/mvov

it

away audit has

having
5. 6.

like.

Kara

a.va.iTTova iv] like e^aTrret to set on fire.

1

above,
i.e.

Kara TOU

fivd&v answers to the of the Gospels ;

irepi.wdelv~\

to pits h

about?

but it appears to be influenced by the remembrance of et ? TT\V tifivvvov

of
31. The detiTepov tern, ?rp6s] relative looks on to what follows
9.

to treat with violence and indignity. So in Or. in Jul. i Gr. says TOV? ffjt,/j.{vovTas rf] 6/j.o\o yia Trepiudwv. 7. should we contend as we

Luke
5

viii

Why

TJicre are plenty of other things occupy our thoughts, the exercises of philanthropy, and devotion, and self-discipline- But we not only neg lect these ourselves ; we give other
? to

do

the next thing is, to. 10. uo-rrep avSpiavra]

ucrirep 12.

Cp. Plat.

vpLvr
yXwcrcraXyta]
for

A
,

classical

word
by

talkativeness,

much used

men

license to sin,

if by that means

(ir.

12
TI

GREGORY OF NAZIANZUS
;

Kaivrj vocros avTij KOI (L7r\rjo~Tia

;

TL

ra? ^elpa^

ra9 7\c6crc7a9
<})i\a$e\(f)iav,
<f)iav

ov $i\o%evlav eTraivov/jiev ; ov G07r\io-ajjLv ov (f)i\avSpiav ov 7rap0eviav, ov TTTW^OTpoy

ov tyaX/jLtooiav, ov iravvvyov crracrty, ov 0av/jid%o/j,V ov TO o-wfia W)<rTelai,s vTroTne^ofjiev ; ov C BaKpvov ;

;

Oeov

K^r)fjiovfjiv

ov TO) KpeiTTOvi TO Xjeipov VTTOTO) irvevfJiaTi, &)9 civ ol

TOV yovv

\6<ya)

TW

KpdfiaTt,

ov /jL\eTrjv OavaTov TOV /3iov TTOLOVov TMV 7ra0a)v

10
rr)9

Seo-TTOTai, Ka0io~Tdfjie0a,
;

ava)0ev evyeveia^

ov OvfJbov TiOao-o-evofJiev
TrapcrLv KCLTaf3d\\ovcrav, ov \v7rr}V
<ye\u>Ta

Ka
OVK

OVK

$ov7)V aTraiSevTov, ov

TropviKov,

aTdKTOV, OVK ciKorjv dTrXrjO ToV) ov \oyov a/jLTpov, ov Btdvoiav KT07Tov, ov% oo~a Trap* rj/jitov o Trovrjpos Kaff
15
rj/jicov

\a/ji/3dvi, TOV Sia

TWV

0vpi$cov, 609
vTrojTTLafy/j.ei

rj

<ypa(f>r)

(j)7jo-iv,

d
S.

ras x- S^a-cures]
1

though our

ib.

hands are
i.
oti

tied.
<f>i\o.

The
tira.ivovfji.evj]

ot r(p Kpdfj.aTL Kpafj-a is the

Sixd^ovres]

human compound
or
i.e.

The

of soul and
spirit.

body,
this,

dust

string of questions which follows is intended to shew the inconsistency

Upon

and upon the

of this

y\ua<ra\yia

with the occu

rival claims of the constituent ele ments, man has to pass judgment.
10.
r?7S
&v<j}6ei>

pations which it is assumed that Christians are following. Gr. s Or. XIV 7rra>xoT/>o0iai ] 3. is Trepi 0t\o7rrwxicis. The zeal of his friend Basil in that direction is well

evyeveias]
iii

Peril.

with reference to John

ib.
1

3.

Tt6a(rcreijofj.ei>]
*
1

to

tame? from

Tidaaaos
wild."

tame"

E^otSe?*
t-n-apcriv
.

opp. to aypios swell up?

sc.

known see De FEmpire t. v p.

:

4.

ira.vvwx.ov

<Tra<rti>]

Broglie UEglise et 186 (3rd ed.)Cp. Or. xlii

11.

KaTaj3d\\ov<rav]

Tidacrcrevo/Jt.e}

Cp. Prov. xvi 18 and

similar passages.
to
KT. seems didvoi-av ZKTOTTOV] be used as practically = &TOTTOS, improper? unseemly^
14.
ib.

26 xcu pere, Nafapatwi

\{/a.\fj.ii)5t.uv

xP 00 Tacr
"

at 5

apfj-oviac,

trrd(rets

TTCLVVV-

The word (rraVts appears to correspond to Lat. statio, in the It is derived sense of a service? from the custom of standing for
Xot.

Trap

7]/u.ui

...Kad

i]^(t3v~\

i.e.

finds in us Sia 15.

and uses against

r&v
6vpl$<j}v~\

us.

Jer. ix 21.

prayer.
5.
L

The same
7T07ri^o uej
J

crush

down?
Cp. world

suppress.
6.
2
TTp.

dfbv
foil.,

e/c5i7/u,oO/ief]

interpretation is given by Greg. Nyss. de Dom. Orat. v, by Ambrose de Fnga Saec. 3 and in Psalm, cxviii Exp. vi 20, and by

Cor. v 6

leave the

behind and sojourn with God. rbv xP"] i Cor. xv 47 ; Gen. 7.

ii

Jerome adv. Jovin. II p. 202 (Mart.). It became the traditional interpreta

tion.

Cp. Greg. Moral, xxi

Bern.

7.

in Cant. 24.

THEOLOGICAL ORATION I
v,
elcrd<ya)v

13

Odvarov ;

TTGLV /j,ev

ovv Tovvav-

TIOV, /cat rot?

a\\wv
ra?

TrdOecriv eXevBepiav $eSa)/cafjLV,

ol /3acrtXet?
vevoMTt,,
real

eTrivi/ciovs dt^eVet?, JJLOVOV

dv vrpo?
real

Kara Oeov

(frepcovrai

Opacrvrepov
,

fca/cbv

ov Ka\ov Trpdy/jLaros /juaQov azmSt So/zez

8.

r^? daefteias

rrjv 5

Kairoiye,

8t,a\/CTt,/ce
(frrjcri

/cal
ro>

XaXe, epwnjcra) ae TL
6 Std XatXo-Tro? /cal

ov
i>

Su

Se aTro/cpivai,

Io>/3

^prjf^ari^cov.
rj

Trorepov TroXXal

/jioval

Trapd rc3

&5,

d/coveis,

fjula;

TroXXat, Scoaeis Sr)\a$rf, /cal ov

fjLia.

10

Trorepov Se Tr\r)pa)6r)vai, Set Tracra?,

a>9

^ ra?

elvai fcevds /cal /jLdrrjv

eltcf)

r}Tot,/j,acr/jieva<t ;

ra? Se ou, val Tracra?* ov&ev

/xeV,

yap

r&v Trapd deov

b

yevo/jLevcov.

ravrrjv
;

Se

rl

Trore Brjaeis TTJV i^ovr]v, e^ot?

3 jSaeriXas]
ffvrepov]
i.

dv

elTretv

dpa
\\

rrjv e/ceWev

/SacrtXt/coi

||

4 ^et om]

-o~u)o~t

||

^eoi] rou deov

c
07?cras]
-0-77

b d

||

0pa-

77

ev<refieo-Tpoi>

b
in

8.
late
is

14 Trore]

+ cart

Greek = sive and

t

eirow]

i.e.

eiVe ovv,
is

change

used for

Ma/

for their serviceable impiety,

to say. ib.

fj.ev

ovv]

= inuno,

nay.

So

far

from ruling our own passions,

Gr. says, others.

3.

we

give license to those of

a0f(rets]

they are allowed to sin unrebuked. 8. There are many mansions above, and they are readied by many ways, though in one sense the many ways are the one strait and narrow

way.
Elias

Why
crv

sJioidd

we

un derstands it of the manumission of slaves; but a more usual form of celebrating a triumph was to release prisoners, and that is prob. the com
eTTiviiciovs

other
8. 3g.

ways for

the

way of
Job

leave all the contro xxxviii

versy ?
de diroKpivai]
to

xp77/iari

wj>]

answer* when

parison here.
ib.

IAQVOV

a>]

This

is

condition of the release, 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. Of course 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 /card 0eou to rush against God. (pep.,
5.
affejB.
7T/3.,

the sole that they

It is consulted, esp. as an oracle. not the word used in Job xxxviii i (LXX.), but it occurs in the similar

passage xl 3
ib.

(8).
IJ.OVO.L]

TToXXai

John xiv
.

2.

AKoveis= you are taught,

10.
Swcreis]

you

will grant."
;

o rl wore 0?j<ms] like di 5w/u, 13. used in a logical sense what you

will affirm this

TatfTTjp
TT]v

"mansion"

to be.

fj,ovT]v

is

somewhat

TTJS
is

dcre/3et as

rty

irapprjffiav]

in apposition to ov TT]v Trapp. to jj.LO dbv.

KO\OV In ex

curious use of the singular. It is a kind of attraction for TOVTO TO /JLOV-^V, i.e. the word fj-ov-r^v in this con nexion.
14.

CKeWev]

on.

yonder

side."

H
dvaTravaiv Te
rj

GREGORY OF NAZIANZUS
aXXo
Ti;
/cal Bo^av TTJV dTroKeipevrjv To?9 OVK aXXo r) TOVTO. eTreiBr) TOVTO
a)

(rafiev,

/cd/cecvo

Trpocre^eTdaw^ev.
fiovds,
ft>9

.<JTI

TL
^7

TO

TTpo^evovv
5 TrdvTa)^.

T9
TL

6yLto9

Xo7O9,
elvai

ovBev ;
/cal

TOVTO ;

TO

Bia(f)6povs

7roXtTeta9

Trpoaipecreis, /cal aXX^z/

T7;9
7rto-T6ft)9,
rj

OTrep

aXXa/^oO /cal oBovs

6Ba>v

(frepeiv

/caTa TTJV

dva\o<yiav

ovofjLd^ofjiev.
el fjiev
el

Trdaras

ovv

oBevTeov,

Tivd<$

TWV

TOVTWV ;
el
r

olov Te TOV
/jurj,
Tivd<$

avTov, dTrdcras
10 el Be
fjuoi

el _Be

JJL^

OTL 7rXeto~Ta9

Be

/jLrjBe

TOVTO, //.eya /cdv

op6&<$

p,iav BiatpepovTcos, 009

TL ovv;

ye

(fraiveTai.

TOVTO v jro\a^^dvei^.

aKOVcrrjs fjiiav 6Bbv eivai,, /cal TavTrjv aTevrjv, TL croi

>vv

Xo709;

/Jiiav

TroXXa
1 OVK

cr^^Tar
+ rt d
|!

Bid TTJV dpeTijv /mia aTevrjv Be Bid TOVS IBpwTas

fjiev

<ydp,

/cdv

/cal

TO

aXXo]

eTreiST)

rofro]

e?ret

5e KOLKCLVO

1)

e?rei

8 TOV avTOv] TUV O.VTWV

!l

a,7ra<Tas]

Tracras

d
to

Trpo&vovv] quite classical in 4. the derived sense of to provide? procure? Here the plural, as the

come
8.

them.
oluv re TOV OLVTOV]

el [j,v

The

man under
if it

reply

shews,

is

emphatic;
as

these

examination replies that, were possible, it would be well

different mansions. cos 6 eVds Xo7os] ib.

for the individual to follow all the

I main

tain
5.

roads, i.e. to combine in himself all characteristic pursuits and moral

TO

5ia.(j>6povs

/crX.]

The man

vary as the lives which men live (TroXtret as) and the aims which they set before themselves (Trpocup^It is somewhat tempting, in the context, to understand TrpocuptLucian trets of schools of thought.
sions
<ms).

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.
activities
;

12.
13-

jj.iav

bobv

.GTfvqv] Matt, vii

4) speaks of at iv 0tXo(Demon. cro0/a Trpoatp^creis. (Cp. the use of But the other is perh. the cupecris.)

13.

5i
is

TT]v dpeTrjv]

because

it

is

the

way

virtue

of virtue; for the way of one, although it has many

rous
idp.

simpler.
6.
/caret

branches.
TT\v

dva\oylav

T.

?r.]

14.

<5ta

/crX.J

because

Rom.
life

xii 6.

These various types of

roads.

and pursuits are like so many They do not lead to the same place. The places to which

according to the they lead differ proportion offaith ^ i.e. are suited to the various degrees and forms of
religious

of the effort it demands, and be 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 KO.L couples the antecedent of
OCTOt

tO T

principle

by which men

THEOLOGICAL ORATION I
fc

elvai fiarijv,

&>9

777)69

TO

7r\fj0o<;

TWV

evavricov
SOKCL.

Kal

ocroi

Sid T?79 Kaicias 6$vovo-t,v.

ovrco Ka/jLol

o$ /3e\TicrT, elirep rovro oirr&>9 e^ei, waTrep riva aXXa9 irevLav KarayvovTes TOV rj/jberepov \ojov, Tracras

ri ovv,

r?

6&OL/9

d<pevTe<;,

/cal 777)69 fiiav ravrrjv (frepeaOe

wOelaOe
eya>

rrjv 5

Sid \6yov

/cal Oeaipias, 009 /J,ev

avrol

olecrOe, 009 Be

</>?7/u,

/cat

repareias ; eTTLTi^arw Tlav\os

V/JLLV,

TOVTO

ev

oveiSL^wv fiera rrjv airapLO^rio-LV rwv ^apicr^dTwv, Mr/ Travres aTroaroXoi ; yLtr) irdvres 7rpo<j)r)Tai, ;
6^7)9.
"Ecrrct)

Kal ra
9.

10
^e*
el

vty?i\bs av, Kal v-fyrp^wv Trepa, Kal vjrep

(3ov\ei,
o

ra9

ve(j>e\as,

TWV dOedrcw
a

Oeartfs,
/j.ev

rwv

om

ws

fj.ev

avroi

oi<rde

duo Reg.
/cat

om

wffirep T. -jreviav Karayv. r. 77^1. Karay. ri TWOS is to find

something to somebody s disadvan tage: why do you profess to have found our principles poor?
of course, the /ua 656s crrev?? spoken of above which included Traffas ras dXXas 68ovs, but a single branch of Gr. grants that the road that road. of the 5taXe/cru 6s is not a bad road,
5.

aXXo /cora, saying extraordinary Cp. Ar. things to electrify people. Nub. 418. The verb TepaTetitfrdai

comes below
8.
i

in

10.

a.Trapldfj.ya-ii ]

enumeration?

irpbs

/j.iav

TavTyv]

not,

were properly pursued but it is, 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 This is indeed to better, mansions.
if it
;

as

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 ac But prob. cumulated upon each. Gr. does not concern himself with the context of the passage, and in tends the rebuke to apply to the
5iaXe/cTiK6s

inasmuch as

he

gives

himself the airs of an

prophet.
9.

apostle

or a
1

incur a irtvla., ful followers TOV i]M.T^pov \6yov. Gr. s conception of the many manall attainable the to individual, sions, 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.
ib.

unknown

to the faith

It

ev ols where he says, seems best not to make x a P L(r ~

0?7<Ti]

/J.O.TUV

9.

the antecedent of ofs. However exalted you

may

be

yourself, yoii cannot make other That, people theologians suddenly. however, is what you profess to do,

uOelffde]

crowd along,

force

and then you crowd Councils with the conceited rabble that you have
collected.

your

in a herd ; Theocr. xv "way 73 udelffd ua-rrep ves. a5oX. K. reparetas] A5oXeo"xta 7. is Elias explains idle chaffering by TO TrXarreii #TOT<X re
:

n.
that

ZffTd)

v.

crti]

Assuming

you have the gifts which you imagine, why do you make such a bad use of them ? In u. Tr^a it is

16
ppr)Twv
rL Kal rot/?
TO2^et9

GREGORY OF NAZIANZUS
o /jierd

H\iav per a pa LOS, Kal o aerd Kal jmerd Hav\ov ovpdvw

,

aAA,oi>9

avOrjfjiepov vrXarret? dyiovs, Kal %et/)o-

060\6yov<i,

Kal

olov

IfLTrvels

TT)Z/

Traibevcriv,

Kal

5 7T7roLrjKas
i>tot9

TroXXa (TvveSpia ; TL rot? dpa%\o<yi(DV dfiaOwv v^da/juaaiv eVSecr/iet? TOU? daQevecrTepovs, 8?; r*.
&>9

o~o(f)ov

Kai

yu,e<ya

TL o~(f)r]Kia$ eyeipets

Kara

rij

TL

cr%eStaet9
O.
i

??/uz>

ScaXeKTiKcov dvdSocriv, wcrirep ol

/xera c
||

/cat
i

o /lera]

/ecu

om
way

v(j)a.crfj.a<rLi>

ad

duo Reg. duo

Colb. Or.

doubtful
l

whether

v^.

is

neut.
l

or

beyond the heights J or be yond the high ones. i. 2 Cor. xii 4. ct/)pT7Ttoj ] Cp. /uero. II. ovpdvios below. ib. HXiat /A.] 4 (2) Kings ii 1 1. yu,. z#. ^. Mwua-^a 6. -?).] Ex. xxxiv 6. avO rjfj.epov TT\. d^^ous] It is 3. 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 all in a day?
masc.,
1

of imparting the knowledge of divine things.

5.
TT.
<riW5pia]

So equipped,

the theologians pass to those mul 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 Eastern

Church p. 74). Aoyiwv points both to the assurance with which these

men
6.

spoke, and to the source of their

(e/j.wve is).
1

inspiration

^/Secr/xets]

ib.

theology has come to them, not by long study and careful train ing, but by a touch or a breath. Xei/j. prob. alludes to the act of laying on of hands in Ordination, though Gr. does not necessarily
s

The men

xetpOTOpers 6 f/iTn/ets T. TT.] same thought carried on. These

put in bonds.

The

a rare word; to spider s webs

are of course the dogmatic subtleties

by which they entangle weak op 18. ponents. Cp. Orat. xxv He does not seem 7. <r0?7/aas]
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
8ia\. a.va.o&LV.
8.
<r%e5idfcis]

imply that the

ordained.
perh.

men had been actually The word, however, may only mean elect appoint.
1

The verb denotes

In either case the process is charac terized as both arbitrary and sudden. Elias supposes a ref. 4. to such passages as Gen. ii 7 or Job
efj.7ri>fis]

what
first
l

hastily prepared out of the materials that come to hand,

is

It thus returns to to improvised the accusation that Gr. s opponents

If the allusion to ordi xxvii 3. nation in x l P- were secure, it would with John be natural to connect xx 22 There is no
e/j.iri>.

had had no proper

ib.
5.

training.

(evc<f>vo"rj(Tv)

evidence, however, that any cere mony of breathing was used in Gr. s

time in ordaining; and it seems simpler to regard the word as de noting only a quick and miraculous

av a.8o<nv~\ AvaSiSw/u is to yield, as the earth yields a crop, or the spring a volume of water. Thuc. iii 88 uses it of Aetna, Trvp K. KO.TTVQV ava.8. So dvdSocris is an output^ or AtaXe/cri/cwj of course is otitbiirst.

m asc
ib.

dialecticians.
ot
/J.....T.

yiyavTas]

con-

THEOLOGICAL ORATION I
7rd\ai TOU?
ri rwv dvSpwv oaov Kovfyov teal ; riva ^apdbpav avvaavpfarov, ei$ avav&pov, uxnrep Kal KO\aKeia ifKeov @rj\vvas, tcaivov acreySeta? ep<yi<yavra<>

\i>iav

OVK

acro<co?

rr)v

avoiav avrwv

Kal ovBafiov croi ra\\a ; Set Bvvao-reveiv Trdvrct)?, Kal ov Kare^et^ KOI TOVTOLS
;

/cal

rrjv

a)8iva rov

^oyou

e ^et?

Kal aXXa? vTroOecreis TroXXa? re Kal rou?

acd
to

Kal
10.

<pi\OTi/jiovs.

eKel rpetyov yu-era rov ^p^crLfJiov rr]v VQGOV.

j3d\\e

fjiot

Tiv0ayopov

rrjv criwjrrjv,
/u6voj

KVOL/JLOV? 10

oni rt TWV

as the oldfables tracted expression did with the giants, meaning, as the old fables said that the Earth broughtforth the giants. It explains The the metaphor of cu dSocru giants, however, are referred to not out of the only because they sprang
; 1
.

your argumentative powers

use by

refitting the various schools of heathen philosophy, the absurdities of heathen

worship and magic. Or ifyou prefer something more original and con structive, give us a philosophy of
yoiir ovvn,

Earth, but because they upon the gods.

1.

waged war

TUV avdpuv
is

thing that of men?

2.

ocrov K.] every worthless in the shape

or speak of points of Christian doctrine where there is no great harm done if a mistake is made.
6.

Kal rex/rots]

i.e.

as

you oppose

aiipcf)T6v] like Treptr/^a,

.

off

sweepings scourings, ib. xapaSpai/] may be either the the channel torrent itself, or
natural or artificial,

everything else that we say. Cp. the beginning of the sermon. ib. cr. Do ovdapov rdXXa] you care for nothing else?, i.e. than
talking,
7.

and talking controversially.

not here over but over the man himself.
is

down which

it

dvvao-Tveii>]

Here perh. the former is pours. the simplest the offscourings form a torrent ; but the metaphors are
;

others,
ib.

His tongue
TTJJ>

his tyrant.
T.

udlva
similar

somewhat entangled. KoXaxeia] They were 3.

to begin with;

somewhat
&vav8poi.
1

image

X.] in

Cp. the Job xxxii

themes
;

foil.

and the flattery which they receive from their leaders makes

8.

L7ro0f<ras]

subjects,

Lat. argumenta.

them worse.
epyaar. idtj/j..] you have created a strange kind of manu factory. The heretical leaders have
ib. KO.IV. do-e/3.
1

too transfer (f)L\oTiiJ.ovs\ (). the epithet ambitious to the subject from the man who deals with it. But the usage does not occur com

We

set

up in business, as it were; plant and factory consisting of

thentheir

monly
10.

in

Greek.

The stress of the sentence dupes. does not lie on the products of the epy. (i.e. dcre/Seias), but on the fact that the leaders make a living by it.
5.
KKapirov/Jiei>os]

strike. The un /SdXXe] sympathetic attitude here assumed

towards the schools of Greek philo sophy does not represent the whole

mind of Gr. and

ib.

his friends.

It is

profiting by.
be silent,

only assumed for a rhetorical purpose.

TTJV
<j(.(j)ir-r]v\

1O.

Ifyou cannot

turn

"The

Pythagorean

M.

GREGORY OF NAZIANZUS
,

TOU9

KOI

Tr)V

7Tpl TO A^TO?

(f)O,

/ca

ou
5

et
school
is

epcoras

^iriKovpov
from

rr^v
all

dOeiav,

KOI

ra?

represented to us not merely

of Being

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

other things are copied "archetypes, accord ing to which Divine Reason fashioned the world": Zeller Plato and the Older Academy pp. 239 foil., 244.
them";

probation, and on condition of several "The duration of years silence." the silent noviciate is variously Zeller Pre-Socratic Philo given."

3.

fj.CTeva Ufj.a.Twa fis

1

K.

TreptoSous]

his transincorporations and circu lations of our souls. See Zeller op.
cit.

ch. ix.

"At

their

first

birth, all

sophy
this

p.

ref.

342 (Engl. Transl.), where of Gr. may be added to

r.
Op<f>iKofa]

[souls]... are

those given by Zeller.

accounts, the higher grade Pythagoreans [lived] in obedience to a minutely rule of This... en life... prescribed entire abstinence from joined
of the
.

Kvd/j.ovs "According to later

i.

rous

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 punish ment under the earth, some as a reward in heaven. This period having elapsed, they have again to
;

. . .

animal food, from beans and some other kinds of nourishment." Zeller

the evil as well as the good, choose, a new kind of life and in this
;

343 f. "Whether these 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
op.
cit.

p.

choice, human souls pass into beasts, or from beasts back into human

ordinances,"

bodies
4.

"

(p. 393).
dva/JLvr)(rLs]

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

mysteries, we do not certainly know." Zeller speaks of the early connexion of Pythagoreanism with the Bacchic
"

Orphic
note).
ib.

mysteries"

(p.

347,

first

AUTOS 0a] They rigorously maintained the doctrine of their

"

master, and silenced all opposition with the famous dictum avros 0a" Zeller p. 350. Gr. calls this K. d\a.
:

any presentation has been appropri ated, 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 con ceptual knowledge are only to be explained by the pre-existence of
Zeller p. 395. reach directed to, ing as far as, and so concerned with the soulj i.e. of the beloved, although
soul."

the

liri

faxfy]

an extraordinary piece of swagger.

i.

<

ras

idtas]

"Plato

...defines

the Idea as that which is common to the Many of like name... This Universal he conceives as separate

it

may profess to be unconcerned with

first

"Love... is realised in a graduated series of different forms.

the body.

from the world of Phenomena, as absolutely existing Substance... The Ideas stand as the eternal prototypes

shapes,

is the love of beautiful of one, and then of all: a higher step is the love of beautiful

The

THEOLOGICAL ORATION
,

19

A^tcrroreXou? TTJV teal TOU? Kal TO evTe^vov, fjiiKpo\o<yov Trpovoiav, TO Kal dvOpwrrucov TWV \6yovs, irepl TO \iyyov re Kal dyopaiov. Kvvwv TWV rrjv 6(f)pvv,
TTJV d(f)i\6cro(f)ov rj&ovrjV
tyv)(f)<;

Kal

TO KEVOV, TO 7T\f)pes ro)V

Xr/prifMcircov,

dewv

77

dvai&v, Trepl

l$d)\a)v, irepl SaifJbovwv

baa 7Tpi dyaOwv re Kal

oaa
1O.
6 deuv
77]

nrepl
KO.I

+ Trepi b

t>euv

Or.
1

ayado-jroiw d
1

souls,

and
art,

which operates in moral words efforts, in works of education, and legislation a third is the
:

love of beautiful sciences," Zeller p. 194; cp. p. 507.

ib.

etc.

of ivhich mean things are said. just below. Cp. dvTjTovs \6yovs l ib. %vTexyov\ the artificial charac ter of his system^ Gr., as a master of rhetoric, prob. has chiefly in view
Aristotle
s

ddeiav]

dd6T-r]Ta.

The athe

work on Rhetoric,

at the

ism 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 Stoics, Epitureatis,

beginning of which the word

frequently occurs.
ib.

ft>Tex"os

dvrjTovs

TT.

i/

mortal language about the

~\6yovs] soul.

his
1

"It

464 foil. 1. dro/^ous] Epicurus, whose view of the universe was purely material
p.
istic,

and Sceptics

those

taught the eternal existence of of "primary component parts which he called atoms. things"
op. cit. p.
//;.

is impossible to say that Aristotle taught a doctrine of personal immor He taught merely the con tality. tinued existence of thinking spirit, denying to it all the attributes of

personality":

Zeller

op.

cit.

II

P-

34:

439 foil. only uncon ditional good, according to Epicurus,

ribovqv]
"The

See Zeller

able

dvdpuiriKov] hardly distinguish the here from avdpuinvov purely human character of his deter
3.

the only unconditional Zeller p. 473. By d(})L\b<ro(f)ov unworthy of a philosopher. On the character of
is

pleasure
is

evil

pain":

Gr. means

pleasure as understood by Epicurus, see Zeller p. 476 foil.

2.
r. /ju.Kpo\6yov

Trpovoiav]

"Aris

philosophy excludes the con ception of God s immediate inter ference in the course of the universe and it would be illegitimate to at
totle s
"

minations^ i.e. the absence of any thing divine in his teaching. Lat. 4. 6(ppvv] supercilium^ haughtiness. to the Cynics ib. Ki^tD^] applied as early as Arist. Rhet. ill x 7. l tJie ib. TO \i~)(vov K. dyopaioi ] greed and coarseness." Zeller Eclec ticism p. 290 speaks of the "coarse and rude behaviour" of the later Cynics, "their extortions and im
1

tribute to Aristotle the popular belief in Providence Zeller Aristotle and

:

positions, and, despite their beggarly

life... their covetousness."
cf.

Ayopaiov,

the Earlier Peripatetics

p.

p.

422

(cp.

Acts
5.
;

xvii 5.
?r\. T. \r/p.]

403 and

II

p. 328).

The

/jm<po\6yov

would

more

epithet naturally

rb Kevbv, TO

oxy

moron
ties:
7.

emptiness, full of absurdi

the calling
1

apply to a providence concerned with petty details; Gr. seems to in tend it in a kind of passive sense,

deayuyias, ^vx-]

up of gods, and of souls."

20

GREGORY OF NAZIANZUS
TepaTevovTai.
9
\6<yov,

ei

oe

av TavTa

fiev

&)? fJLLKpd re /cal

7ro\Xa/a9
TOVTOIS

\7]\iyueva,
(f)L\OTi,fjiov*

Trepl Se TO. era crTpe^rj, /cal ^V/ret? TO ev

eja) aoi 5
jJLOi

icdvTavOa Trape^oaaL ifKaTeias 6ou?.

TJ

fyiXocrofyei

Trepi Koafjiov
(j)vcr(ov

KOCT/JLWV, Trepl
/cal

v\rjs, Trepl A^i^r}?, Trepl

(3e\Tiovwv Te

^eipovwv, Trepl

CLVCKTTCL-

piaecos, dvTaTroSocrews, XptcrTOi) TraO^/jLaTcov. *yap /cat, TO eTTLTvy^aveLV ov/c d^prfaTov, /cal

ev

TO
fjiev

d/civSvvov.

6ew Se

evTev^ofjieOa,

vvv

10

o\irya, fJiiKpov Se vcrTepov 6cr&)9 TeXecoTepov, ev

avTM XptcrTw

Irjaov TO) Kvpi(p TUJLWV,

i

rj

$6a
-w

et? TOJ)? b
c
1

a.ffrpwv

Suj/a/xews]

aarpuv,
!|

dvva[j.ewi>

3 roi Tots]

\oyoLS

Or.

4 KCLVTavda] KOLvrevBev a
1.

Tra/se^o/xat]

reparevovTcu]
d,7rctiors X.]

Cp.

repareia

above, p. 15.
2.

think unworthy
7%c<;.

of treatment?
ib.

e\7}\yfj.va] from eAe

to miss. 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

3.

ra

o-d]

It

is

difficult to see

the subjects which Gr. classes under this head should be so described anymore than many of the foregoing. It does not seem to mean Christian subjects, rather than heathen which

why

But this is evidently the sense which is required. Prob. he supposed that it was not possible
mentioned.
to

Any

would

more naturally have been

i)fj.eTpa;

far wrong on such subjects. interpretation of recompense, for instance, which was not really a denial of recompense, would be

go

called ra

and besides, such

a subject as V\TJ has nothing distinct Prob. Gr. ively Christian in it. means stick to a line ofyoitrown,
as distinguished from being guided

by the movements of an adversary. TO ev r. ^iXorifjLov] cm ainib.

bitioiis

subject
p.

in

that

line

cf.

above
5.

17.
T/

Koa/j-ov

KOOTXWJ/]

the

world

Gr. seems to have or worlds? entertained the notion of a plu rality of worlds. ib. matter ; no doubt Gr. v\7js]

comparison with the teaching upon the nature of Christ to which Gr. was accustomed from the Eunomians. evrtv^bfjieOa] used with a refer 9. ence to fTTLTvyx.. just before. Even if we make a few mistakes on points of subordinate importance, toe shall meet and converse tuitfi God? 10. 6X1701] does not seem to be often used in the plur. in this ad
harmless in
verbial sense. It appears to suggest the various occasions on which a little of such intercourse is vouch In the contrasted clause, safed.
qualifies varepov, and qualifies reXewr., soon after,"
fj.iKpbv

means concerning and the like.

6.

its

nature, origin,
/3.

iVws

\oyiKuv
rightly
e 7rrri

(frvaewv

re

Elias
8.

understands
angels.

%.] Gr. to

K.

per

mean good and bad

7x..-5(a/xa/)T.]

to

hit.

haps more perfectly? the taws sug gesting a modest doubt concerning our share in the great revelation.

S AETTEPOS.

IIEPI
1.

GEOAOriAZ.
\6<yw

ETretSr^ dveKaOrjpafJiev rc3

$i>e\06vres,

rov

6eo\o<yov,

olov
/cal

re eivai XP*1

/cal

olarnri,

(^i\o(70(prjreov,

r)Vi/ca, /cal ocrov

\a/j,/3dv7jrai
fj

<w?*

ore co? olov re /cadapois, iva (frwrl /cara/cal rot? e7ri/jie\ecrrepoi<;, iva yu-r/ dyovos
efirrirrrdov o Xcxyo?
/cal

et?

dyovov %(t)pav

orav
/JLIJ,

<ya\rjvr)v

^wfjiev evbov drro TT}? e^o) 7repi(f)opds,

ware

/caOdjrep

ol

\vrro)vre<$,

ra>

Trvevfjiart

SiaKbrrreaOai

KOI o&ov
/cal

TI

%a)poi>fjL0a

eTretBrj

ravra ovrw,
err

Oela vecopara, ware pr) o-rreipeiv

aKavQais,

/cal

TO rrpocrcoTTOv
T6
/cal

Tr}? *yr}? a)fjLa\icra/jiev,

(f)epe,

ry

ypa(j)fj

rvrrwOevres 10
ij$rj

rvrrcocravres

TO?? Tr}? deoX^oyia^

rrpoa/cal

Xo^ot?, rrpoo-rrjcrd/jLevot rov

1.
i

\6yov rov Trarepa,

1
|| ||

eTreiSrj]
:

eirei.

5e
||

be

Or.

||

3 Kadapois~\ -ov d

7 \VTTUvres] \va-

bc

\voi>Tes
1

d2

8 eweidrj] ewci 5e ef

rots 7775 0eoX.]

om

TTJS

om

TTJS #eoA. c

1.

Having

spoken of

tJie

conto

earl

/cat

oveipudovs rep^ecos.
l

Hesych.

/6 r which 74//zzV/ under

theological sub-

jects

should be treated, we proceed

renders the word by 17 /card KVK\OV whirl. /averts Cp. Plat. Rep. 10
p.

our theological enquiry itself, invoking the assistance of the Trinity.

i.

616; Eccl.
7.

ii

i.

ref.

cleaned up \ di/e/ca^T^pa/ie^] to the passage of Plato quoted

lit.

ry irvevfj.. 5ta/c67rre(r^ai] stopped for want of breath?

ib.

^
Our

ex aV)?7

<ra

/ tei/

>

"n

X^pouytce^a]

above
3.

p. TI.

John
4.
fill

0wrt /caraAa/x/Sdi T/Tcu 0cDs] but Gr. s interpretation of 5

cf.
;

by our own capacity and by that of those whom we adlimits are fixed dress.
8.
eveuaa.[j.i>...a,Ka.vda.i.<i\

his text

a very doubtful one. eTrt^ieXforepois] among thought

is
*
1

Jer. iv 3.
/uej>]

10.

rb

irpb<r.

r.

7.

o>

uaXt a

tnen.

"Ayovos

dKapTros
cf.

Mark
y?^/.

iv

Is. xxviii 25.

19-

12.

TrpoffTijo

d/j.ei oi r.

X.]

6.

7repi0opds]
,

(9r^/.

100 TrXoOroi d dvva.(TTdai>,

evytveiav,
r?}?

ei>K\eiav,

drw

?rept0opaj

God the TrpotrrdT?;?, or patron, of the discourse a favourite expression of Gr. s.

;

making

22

GREGORY OF NAZIANZUS
Trvevfjia

TOV viov, Kal TO

TOV
Be
/juev

TO ayiov, Trepl

&v

\6yos, wcrre

evBoKelv, TOV Be (rvvepyelv, TO Be epTrvelv

fJLiav

eviKws

/ua? OeoTrjTos yeveaOai TTJV e BiaipovfjLevijv, KOI crvvaTTTOfjievriv BcaipeTcos, o Kal

etc
Tr}<?

5 7rapdBot;ov.

2.

K.VLOVTI

Be fioi 7rpo0v/jLO)s

evrl

TO

0/909,

rj

TO ye
r

d\7]0ecrTepov elirelv, irpoOvfJiovfJievw re a^a /cal dywviwvTi TO fjiev Sia TrjV e\7ri$a, TO Be Bia TTJV ddOeveiav, iva TT}?
v(f>e\Tjs

e icra)

yevw/mai, KOI
el
/Aei>

0ew

crvyyevw/jiai,

(TOVTO jap
crr^/cerco

10 iceXevei ^609),
r

r^9

Aapcov, avvaviTO)
ve<pe\rjs

/cat

rr\ Y)criov, KCLV

efw

/j,eveiv TTJS
77

Berj,

TOVTO

Be^ofjuevo^.

el

Be T^9 NaSa/3,
o-Trj/ceTO)

A/3iovB,

r)

TTJS yepovo-ias,

aviTw

/JLev,

iroppwOev, /cara T?JV a^iav r^9 tcaOdpcrews. el Be rt9 TWV TTO\\WV KOI dva^lwv vtyovs TOLOVTOV /cal 15 Oecopias, el fiev avayvos TrdvTrj, /jLTjBe TrpocriTO), ov yap
da(f)a~\.es
K.CLI

d\\a

el

Be Trpoo-tcaipa
T7J9

yovv

rjyvio-ijievos, /caTco

IJLOVTIS

drcoveTW

^(ovfj<f

Kal

T%

(T(i\7riy

evo-e/3eias prj/juaTcov

Kairvi^o/Jievov re TO 0/309

/cal

fcaTacTTpaTTTo/jievov,
/j,rj

aTreiXijv
el

Te

of^ov

Kal

20 Oav/jia Tot9 dvievai

3 TTJS
JJU.CLS]

BwafAevois.
2.
8

Be

T9

Orjpiov ecrTt
cd
Or.
i

/xtas TTJS

affdeveiav]
|l

1
||

a\T]dei.a.v

15 TrpocrtTW OM yap] Trpocrtrerw oi;5e 70/3 Or. i in nonnnllis KCLTTV. c: om re e 19 /SXeirerw]

||

18 KairvL^o^evov re]

/cat

evLK&s Staip. /crX.] an illu4. mination which, though one, comes in three different modes, and which, though coming in different modes, is

united. 2. Like Moses, Gr. is called lip into the -mountain to converse witJi He invites his hearers to join God. him as far as may be permitted, like Aaron or the elders. Beasts are
1

rr. roOTo] sc. l-f-b) (^vety. Gr. not infrequently uses 5exr#cu in the sense of accepting a situation, i.e. not rebelling against it. 12. Ex. xxiv i. Xa5d/3 KT\.]

13.

K. r.

cording
cation?
16.

to

d^iav T. Kaddpeeus] acthe degree of his piirifiCp. Ex. xix 22.

irpbcrKcupa y. ^yv.~\

Ex. xix

warned
6.
7.

a-way.
3 foil. Ti] filled ivith anxious

(mojm] Ex. xix

ayamcDj
iv a]

8.
}s

depends

upon
24.

OLVIOVTI.

veQtX-rjs Ex. 10. Aapwv]

xxiv 18.

Ex. xix

tAcDi r. eucr. p^/xarw? ] Cp. i/ Deut. iv 12 (Heb. xii 19). They are to hear ra i/aXa p. as distinguished from attempting to understand the depths of their meaning. Ex. xix 13. Cp. Greg. 20. d^piov] Moral, vi 27 bestia montem tangit,

14, 15. r. 18.

THEOLOGICAL ORATION
Kal
dvr)fJbepov

II
Trdvrrj

2$
\6ya)v

Kal

dveiriSeKTOV

Kal 6eo\oyias,

e/jL(j)a)\ev6TO)

rat? i/Xat? /ca/covp-

Kal KaKorjOws, iva rt^o? \d(Brjrai SoyfAaros 17 pijuaros, v^iaivovra^ \6yovs (Wpocos TTpoo-TTTj^rjo-ai Kal o-Trapdgrj rat? 7rrj petals, dX)C en TroppwOev crry/cera}, /cal dTro^wpeira)
,

TOI>?

rov opovs,

T)

\i@o/3o\T70ijcreTai,
fca/co^-

Kal

avvTpiftrjcreTai,

Kal

/^ra/cco?

\i6oi ydp
etre

rot?

\6yoL Kal areppoi.

TrapSaXt?

dypito&ecnv 01 avvaTroi7j,

rot? nroiKiXfjiaa iv elVe \ewv dp7rd^a)v /cal wpvoKOI ^TITMV rjVTiva /Bpcocriv Trot^crerat TWV ^jJuerepcDv 10 OU? Ka\ovs re /cal
eire
/cal
\VKO<$

A/3a/5t/co?

a\\o(f)v\os,

TJ

Kai TOVTWV

6vTpo$
xpeais
77

rot? crosier/Jbacriv

rot?

Katpos Ka

rat?

o-v/jL/jLopcovfAevr],

f/

15

veKpd rpefyet Kal oScodora

i

crcoyLtara,

om

avrj^epov

/cat

!i

pharos

77

doyfjiaros f

||

/ca/cos

/ca/cws

||

10 Troi^crerat]

-a-rjrai

cum mens
subdita
erigit
:

irrationabilibus desideriis

ad contemplationis alta se sed lapidibus percutitur, quia

parative^Troppwrepw. Cp. v 5 avudev.

8.
9. ? ^.

fj*u<pbv

summa non
1.
*

sustinens ipsis superni ponderis ictibus necatur.

dveTriSe/crov
TT.

trreppot] Cp. above i 3. ro?s Trot/ct X^ao-iv] Jer. xiii 23. X^w^.^wp^ei/os] i Pet. v 8.
(rOs

\6ywv

6. K. Q.~\

11. 12.

/caraTrarcDi

Matt,

vii 6.
i

altogether incapable of taking in the words of contemplation and theology

2.
ytiT?
;

Xiv/cos
;

Apct/3t/c6s]
iii

Hab.

(LXX.)
/c.

cp. Zeph.

3.

The words

e/ui(p<j}\ev^Tw]

from 0wXe6s

not lurk in the ivoodsj which Gr. imagines to clothe the base of the hill. 4. d^pows] all at once explained by Suid. = ra^^ws otherwise it would be in accordance with the etymology to understand it of the animal gather/;/^ ?V^//" z// for the spring. Cp.
let
^

dt n

him

dX\60fXos (i.e. or Philistine^ to be added to emphasize the mystic interpretation of Apct/3t/cos.

seem

15. rots /ccupots K. T. ^pei cus shifting shape according to oppor<rvfj.fj..]

tiDiities

and necessities.
/x.]

16. ci^TreXwj/es ciXwTre/cas /ut/cpoi>s

Cant,

ii

15

2r.
ib.
T. vyio.lv.
i

\67ous]
cus]
i

Tim.
1

vi 3,

Tim.
5.

13.
e7r>7pet

d^awfovraj a^TreXcDi/as. Gr. joins fuicpofa with d/i7r. instead of dXa7r., 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.

TCUJ
ZTI

abuse"

cp.

eTnipedo/j.ev
ib.

above

6.

Tr&ppudei>]

a kind of com-

24

GREGORY OF NAZIANZUS
/jL6<yd\cov

TWV
/cal /cal

SiaTrefyevyoTtoV elVe TL

aXXo TWV
et? ftpwcriv

d7ro{3\r/T(ov

TW

VO/JLO), /cal

ov /caOapwv
TOVTCOV

Te
6

d7ro\avo-iv.

Xo<yo?

{3ov\Tai yap OVTW 7r\a^l GTeppals /cal \L0ivais

TO
Tot? TroXXot?
<>Qcuvov<Jiv.

aTro^aypijcra^

e<yypd(f)eo

9ai, /cal

TavTais

Te TO fyaivofjuevov d/ji(f)OTepa)0V, Bid

fJbev

TOV

VO/JLOV /cal

TO /cpviTTO/jievov e Tot? oXi/yot? TO

3.

/cal

/caTO)

KOLI

avw
<o

Tt TOUTO eiraOov,
/>/

<J>L\OI

j-v/i/
(JL\,TIU
i

La$
/cal
>,

(TWpaO Tai /
eiaw

TO. YOV LLV

7rl

vr

ical
ft)?

fj,vcrTai

/cal

UOV
/3

fjievos,

OVTCOS dvrj\.6ov

TO opo?,
v\r]<>

/cal

TTJV

vefye\riv
/cai
<

yevojjLevos djro TT}?

/cai 7T6i
TJ)

TWV
O

v\i/ca)i>,

ft)?

OiOV T6 (TV(TTpa(p6i$*
/cal

7rpOC76yoX6 W (Xj
cr/C7rao-0i<>,

9eov Ta oTriaOia
3. 8

TOVTO

TreTpa
a

om

/j-varai /cai

||

9 erpexov] eix ov ac

^ e g-

t res

Colb. Or.

|!

10 avr)\6ov~\
i.

a.Trrj\Qov

ci^ao/Sopwi

u/m.rjO TrjS

devour

ing raw flesh?

The Law does not

the mountain top (<f>davovcnv). This in the is familiar use of

<$>Qa.vf.iv

expressly forbid the eating of such animals on that ground; but it ap pears to be the reason for the pro hibition of most of the birds enume rated in Lev. xi, Deut. xiv. OVTW] resumes the preceding 4. not until clause like sic demum\ it has got rid of these. ib. 7rXat...Xi0tVcus] Ex. xxiv 12. somewhat difficult turn in the Gr., application of the narrative. or rather his Xo7os as identified with has ascended the mountain, him, with a view to having impressed upon him, or upon it, the teaching of God, as the Commandments were upon The epithets the tables of stone. crreppcus K. 6. are intended to convey the thought of something lasting,

N. T.
3. lVhe)i he has reached the ap pointed spot, he can only sec the back parts of God.
1

8.

/ztfcrrcu]

Those who are

ini

tiated into the mysteries. as if 9. Ka,Ta\r)\f/6/ut.ei os]

I were
Horn.

about
11.
//.

to

apprehend God.
\

fata"XQv\* penetrated"*

cf.

v 99 avTLKpv 8e 5t^cr%e. Gr. uses it 31 of penetrating through the veil of the Tabernacle.
1

ib.

Xr?s]

matter."
l

12.

ffvffTpcKpels]
:

having gathered

myself up

cp. Plat. Rep. \ p. 336 as eavrbv ucnrfp Orjpiov TjKev

13.
ib.

ra 67riV0ia]
rrj

ir^rpa
<TK.

crKeTracrdeis]
i
P<-

no transient impression. Ex. xxxii 15. 5. Again a somewhat fantastic appli

d/j.<t>oTpu)dei>]

xxxiii 23

rrj

Ex. xxxiii 23. Ex. This in A1011

-

cation. One side of the tables is seen one part of the Xo7os is under stood by every one but there is a reverse which only few can read, viz. those who succeed in reaching
;

terpretation of the cleft in the rock, made familiar to Englishmen by Toplady s hymn, is very ancient. Cp. Iren. IV xx 9 uidebit...in altitu-

dine petrae, hoc

est,

in eo qui est

secundum hominem

eius aduentu.

The

Incarnation gives an

assured

THEOLOGICAL ORATION
TCO

2$

(rapKQ)0VTi

&t
r)/j,d<>

dew

A.6ya)

/ecu fJLiKpov SiaKv^fras,

ov
rf)

rrjv Trpwrrjv re

Kal aKrjparov fyvaiv, /cal eavrfj, X^yeo 877 rpidSi, yivcDO-KO/nevrjv, Kal oarj rov TTpcorov KaraTrerdetcrct)

crfjuaros

fj^evei /cal

VTTO

TWV

f %epov{3l/ji crv yKa\v7TT6Tai,

a\X
ocra

6o"rj

reKevraia
ryivuxnceiv,
r)

/cal et? 77/^0,9

<f)0dvovcra.

rj

be ICTTIV,

e//-6

ev rot? KTLCTfiacri Kal rot? VTT

SioiKov/jievois
/j,<ya\i6T7]s,
r;,

avrov
co?

Kal

ovo/jid^ei,

f^eyaX^OTrpeTreia.

ravra yap 0eov

aaOpals
otyecri

ra

OTrio-Qia,

oaa

fier

ZKelvov etceivov yvaypio-paTa, aicrTrep

10

at Ka0* vSdrcov r)\iov cr/cial Kal eiKoves rat?

om

deu acd

jj

6 oaa]

cos

Reg. a

point from which we may observe and study God, without being over whelmed by the greatness of the

tempered for us, as it by the Human Life which encompasses us as we look out from
were,
it

revelation. Nature are

The glories of the Divine

texts of the LXX. to represent covering. TeAeurcu a] to recall ra, OTricrdia. 5. Qdavovaa as above. Gr. does not of course ib. ij 5e]

most

to the Divine.
field

By the

Incarnation,
is

our
1
.

of contemplation

at

once

between and reXevraia as if they were separate natures. He means the expressed and unexpressed
to distinguish sharply

mean
the

TrpuT-rj

<pv<ns,

restricted

and made

clear.

5mKui//as]

peering
JZldov

the aperture?
2.

through must be sup

ref.

The danger
not
felt in

parts or aspects of the same nature. of misunderstanding is

Greek, where words like

plied again before tyvviv.

TTJV
-rrpuT-rjv]

TTpwros, to

/u,e<ros,

and the

like, are

com

In

Ex.

monly used

xxxiii
WTTOV.

20 ov

/;/;-, etymologically, = cucfycuos tinniixed? Cp. Arist. dc Ulundo ii O.K. Kal deiov. re Gr. 5 ffTOL-^elov

dwrjcrr] iSeiv /JLOV irpocrA/v-77paros practically, if not

TO

in a partitive sense; e.g. 6 Trpurros TTOUS the front of the foot. 6. ova. fj.e 7tJ/c6o-/v6iJ/] sc. irdpeffTt.
ib. VTT avrov] sc. TOU deov, to be supplied from deov ra OTriadia above. fj.-ya\07rpeiria] used of God nine times in the Pss.; fMeyaXeiorys is not. Prob. Gr. refers esp. to Ps.
<S.

adds

X. 5.

TT;

rpiddi lest

he should

suggest the

Sabellian

notion of a

self-conscious Nature distinct from the Persons in whom it resides. r. TrpwTov /cara?r.] i.e. as reck 3. oned from the seat of the Divine Presence, not as in Heb. ix 3 in the

order of
4.

human approach.
xepovftlfj.
(Ti>yK.~\

v. r.

It

seems

2(1), ciii (civ) r (in some texts), ex (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 /j-eyaXeiorys, but the im pression produced by its manifesta
viii

more natural to suppose that Gr. refers to the Cherubim covering the Mercy Seat (Ex. xxv 20 [19]), than
to

tion.
9.

ocra /xer

tKelvov CK. yvtop.]

all

the indications of

the decoration of the veil (Ex. xxvi 31). Cp. Ezek. xxviii 14, 16, where, however, there is nothing in

has

left

behind

HimS

Himself which He
Elias

com

pares Wisd.
10.

xiii 5.
o\^e<n}

o-adpals

Cp.

3.

26

GREGORY OF NAZIANZUS
JJLTJ

TrapaSeiKVixrat, rov r}\iov, ejrel

re, ra)

avrbv

7rpocr/3\e7r(,v olov

(focoros VLKWVTCL rr^v aicrOrjo iv. ovv 6eo\oyi](Tis, Kav 779 Mcouerf;? Kal Qapaco

aKpai(f)Vi rov

6eo<$,

ovrws Kav

^XP

TpLTOv

Kara

rov

5 a/covo-ys

apprjra prjfjiara

TLav\ov ovpavov Kav virep eKelvov yevy,

rr)V

TWOS r) ap%ayye\iKris crrao-eeo? re Kal rdgews Kav yap ovpdviov aTrav, Kav virepovpaviov Tt, Kal TTO\V
(f>vcrti>

v-^rrp^orepov

rjfAayv

77,

Kal

eyyvrepw
y

Oeov,

7r\eov

aTre^ei 6eov Kal TT)? reXeta? Kara\^^lrco<f r) ocrov 10 vTrepaipei, rov avvderov Kal raTreivov Kal KCLTCD ffpi

Kpduaros.
4.

ApKreov

ovv

ovrco

rrd\iv.

6eov

vor\<jai
1

(frpdcrat, 8e d&vvarov,
(j)i\,oo 6(f)tjo
6i>ai

w?

rt?

rwv

Trap

v,

OVK dre xyws eaol SoKetv, iva Kal

ra>

Bor) ^a\67rov etVet^, Kal ^ia^vyrj rov e\<y%ov. d\\d fypdaaL fjuev dSvvarov, to? TO p,ev yap vor/Oev Xoyo?, vor]<rai oe dBvvarcorepov.
rco
o)
I
7rpo(r/3Ae7reii>]

J3\e7reiv
||

Reg. a
exeivov]

||

4>apaw]

TOV $. bdef

1!

Kara TOV Hav\ov bef

yap]
/cat]

5
||

-vous
r)fj.uv

bef
||

||

yap a tm TO b
|i

om

||

om

15

d rw %aXe7rov] ro xaX. bd
TI e

om

77
:

om ^iw/xei os om /cat f /cat]

6
77

4 ovpavov ac 7 Kav
||

4.

14 iva
fj.ev

rco

suprascr. C

||

16

om

2.

a/cpat0i et]

a/cepaty

unmiti-

gated?
3.

unteniperedS

4.
2.

Ex. vii I. ^>apacb #eo$] /cara r6i^ IlaOXoi ] 2 Cor. xii

^^dcr jys as above.

reference appears to be to Plato Tiniaens 28 E r6v /x.^ o5^ iron]TT\v /cat Trar^pa roO Travros evpeiv Toifpyov,
/cat

The

evpovTa

et s

7rai>Tas

dSi^^aroi X^eti/.

10. LiTrepatpet] used intransitively from Aristotle downwards. KO.TW fipidovTos Kp.] Wisd. ix ib.

approval is conveyed by the exCp. v 16. pression deo\6ywv rts. OVK dr^x^ws] Plato thus art14.
fully

No

insinuates,

in

Gr.

opinion,

For /cpd/xaros see i 7. 4. To form an adequate conception of God is even more impossible
i-;.

to express it when formed. It doubtful whether even angels can doit.

than
is

he has himself apprehended what he says is so difficult to apprehend, and at the same time escapes exposure by saying that it is inexthat
pressible (ry aVe/c0p.). 17. ddvvaTWTepov] because if only the conception could be formed, expression would be comparatively 4 easy. Cp. Novatian de Trin.

we apKT^ov] from miist begin again." The hopes with which he had begun at first (ws dfbv
12.
:

d"pxe<r0at

KaTa\Tj\f/6/m,evos)

have

proved
"E.

fal-

nomen Dei

lacious.
13.

edici non potest, quoniam non potest nee concipi.

ws

TIS TUJV 7rap

THEOLOGICAL ORATION
TO)

II

ye,

av ^0709 07j\co(TLV, el Travrrj ra c5ra fjirj

/cal

/cal

/jirj

jjueTplws, aXA,

Sidvoiav.

St(f)0ap/jLevq) KOI vwdpq) rrjv TO Be TOCTOVTOV Trpayfia rfj Siavola Trepi\apelv

dfjLr)

TrdvTws dSvvarov
Kv/jivoi<;

%avov,

on

rot? Kara/3e/3\a-

/cal /cdro)

vevovcnv,
oynot&><?

d\\a

/cal

rot? \iav vtyrj\ois 5

(f)v(rei, /cal

re
6

/cal

$i\o6eois,

/cal

Trdarj yevvrjTrj

ol?

fo</>o?

7T/30? Trjv

ovros eTTLTTpoo-Oel /cal TO TOV d\7]6ovs /caTavoTjcriv.

/cal

Tra xy
ov/c

TOVTO
8e, el

aapKiov
fir^

olSa

/cal

ra? dvwTepa)
6eov,
/cal

voepals

(frvcrecnv,

at Sia TO 7r\r)(riov elvai

oXw
eu

rco

^corl /caraXayu-Trecr^at,
TravTrj,

TV^OV av

/cal

10

TpavolvTO,
/cal

Kai

fjir]

a\\

e/CTVTTWTepov,
TI-JV

real

a\\coi>

rjfjLMV ye Te\&)Tepov re a\\ai Tr\elov rj e\aTTOi>,

/caTa
5.

dva\o<yiav

TOVTO
tv~\

AW
e
||

r?}? rfe&)9. ovv evTavda KeicrOw

/care/JX.
r
i

TO Se fjie

+ Kat.

acf duo

Colb. Or.

|]

6 yevvijTi)]
i .

yevrjrrj

abc

om

re c

el

Kai

fj-rj

/u.,

ciXX

d/J..

*ye] /uerpi o;?

dicates Gr.
possible.

is here a word of approbation, if not satisfactorily, yet dimly at any

rate.

not to speak of, cp. /ULTJ OTL] 4. ir. KarajSe/SX. from /3Xd, which is thought to be a collateral form of
ju.a\ai<6s,

opinion. comprehensibili rbv rbv

s opinion that it is im This was the general Cp. Chrys. Hotn. de Iniii i

b^TOv rois
ctTrXws

%epof/3iyU.)

TOV dbparov

slackS

enfeebled?

ener
ro.

Kai e^oucrtaty
iraffri rrj /crtcret.

at 8vvA/j.effi Kai

vated.
6.

yevvyrri} not

= yevrjTrj

created,

Gr. goes on to speak of the higher created intelligences as a se parate class afterwards ; but strictly begotten or born? i.e. existing un der physical conditions, the effect of which is described in the following
for

rvxbv av Kai rpavolvro] Tpavow, a favourite word of Gr. s, usually

to

make plain

(e.g.

20).

But

as rpavbs is sometimes used in the more active sense of clearJ i.e. of

penetrating intelligence (e.g. Wisd.

vii 22),
it

seems best

to

understand

clause.
7.

eirnrpoadti]

The

verb
.

is

formed
in
of.

from the adv.

front
of
its

tiriirpoadev
i

to be

rpavoivro here in that way, gifted with insight and intelligence. 12. more express tKTVTTUTepov]
ly,

of?

so

get

in the

way

distinctly.

Wyttenbach

instances use in his note on Plut. de

collects

many

Recta And. Ratione

ib.

p. 41 c.

aapdov] the diminutive ex

presses depreciation. 8. in reference to? when Trpos] it comes to a matter of. ib. OVK olda 5e, et ^77] of course in-

The works of God are beyond our present comprehension, much more Himself; we can only affirm for certain that He exists. be dropped. He does 14. Keiffdb}]
5.
"*

not wish to pursue the question with regard to the superior intelligences TO 5 rjfji. but as concerning us.
:

28
7)

GREGORY OF NAZIANZUS
elprjwt)

rov Oeov

/JLOVOV

vrrepe^ei rrdvra vovv Kal

ih/rffyiv,

ov&e oaa rols SiKaiOis ecrrlv ev

aTTOKeifjLeva,
/jitjre

rd

fjutjre

o</>#aX/io?9

opard, ^777
/JUKpov

Siavoia

OecopTjrd,

Kara

yovv,

ovSe

rj

T?}9

Kriaews aKpijBrjS Karavorjcris Kal yap Kal ravnjs rreLcrOi^n rds e^etv JJLOVOV, orav aKovo-ys "Otyo/jiai, rovs ovpa<TKids

Z/OU9,

epya rwv BaKrvXwv

crov,

cre\r)vr)v

Kal dcrrepas, Kal

rov ev avTOis rrayiov \oyov" 0)9 ov^i vvv opwv, o"^rofjievo^ $e eariv ore d\\d rro\v rrpo rovrwv 77 vrrep ravra, Kal
i

o e^

779

ravra,

(frvcris

dXijrrros re Kal drrepiX.r^rrro^

ov% on
rjfAWV,

ecmv, aXX

^rt9 eariv.

ovSe fj,araia 77 rra\iv 77

ov yap Kevov TO rrians rjfjbwv, ovSe rovro ecrriv

rrjv evyvwfAOcrvv rjv dp^rjv Kal avKocfravrias, Kal KarerrapOfjs

ev eirayyeXiais

0)9 oy

5.
...\eyci}

eanv d

||

Traycov] -rravayiov e

\\

10

om ravra

5e

d
1-

i.

inrep^x.^
/UL7)T

if-

vovv~\

Phil, iv 7.

jo.

aXriTTTOS re K. aTreptX.]
it is

inap

i Cor. opard KT\.] ii 9. Gr. forgets, as most people do, that St Paul adds rjfuv yap ct7re/cd\V\I/V 6 6. 5tCl TOV TTVeVfACiTOS. Kara Tovv cor 4. yovv~\ limits the concession ; rects, but not contemplated by the mind well, only to a small extent.

3.

6(f>6.

prehensible as
hensible.
1

and incompre

may be
latter

/j.LKpoi>

ovx OTL eanv, a\\ ^/ rts ecrrtV] taken either with d X^Trros K. aVe/HX^TTTos, or with the main verb iVepexet IT. vovv. Perh. the
1.

is

the

not

mean

I do more forcible that the fact of its exist

:

6.
ib.
(S.

rcis

cmos]

tJie

outlines.

Ps. viii 4 (3). oif/OfJMi KT\.] r. iv avr. irayiov \6yov] Trd.yi.os

yfr///,
1

ence passes understanding, but the nature of it.

ib.

ov
17.

yap

Kevdv

/crX.]

Cor.

from the root of Tn^z/i yiu,

l

xv

14,

the well established order \fixed (hat prevails a/nong tJieinJ The words are a paraphrase of which thou hast ordained. ib. 8e ZVTIV ore] Gr. 6\f;6fj.evos calls attention to the fact that the Ps. uses the future, not the present.
;

would be

The yap implies that it vain if we were unable

truly to apprehend the fact of existence.

13.
o

God

doy /mar I

o
/m.ti>~\

nor

is

that

the
ib.

doctrine

iv/iick

am

laying

down.
evyvw/j.oo vvrjv]

r....0i crts] VTrep vrrep^x i Trdvra vovv. It is a little odd to say,

9.
97

above,

5.

It

Cp. evyvuresembles f
1

Kia,
cp.
i

reasonableness."
fJ.rj

MT)

7rdXii>,

only the peace of God, but God Himself, passeth understand ing." might have expected, If the peace of God passeth under standing, much more God Himself."
"not

Tra\Lv

Tri<f)v{(r6<jj(Tai>.

We

14.

KareTrapdrjs]

exalt yourself
r.

against
p. 6.

me?

Cp. Cyr. Al.

Jnl.

"

THEOLOGICAL ORATION
yovvTcov Trjv ayvoLav. TreirelcrOaL TO TL vrore
6.

II

29
TOV elvai TL

TrXelcrTOv
eo~TL

yap

SiacfrepeL

TOVTO eloevaL.
Kal

ToO

fjuev

yap
77

elvai Oeov, Kal Trjv trdvTwv TTOLTJTLKJJV

re

Kal

avveKTLKrjv
)/xo?

aLTLav,

oifrLS

8t8a<jA:aXo?,

Kal 6

fjLev

rot? 6pa)fjLevoLS 7rpoo-/3d\\ovo-a, Kal 5

>,

/oiXw? Kal 6&evovo-L, Kal a/ai^ro)?, Iva OVTWS 6 Se &LCL TWV opco/uLevcov KLVovfjLevoL? Kal (f>epo/jLevoL^
TeTay/Jbevaiv

Kal
TTCO?
TCL

TOV ap^r/yov TOVTWV o~v\\oyL^ofievo^. av Kal V7reo-Tr) T0$e TO Trdv, r) aweo-Tr], yar) deov yap TrdvTa Kal ovo-La)o~avTOs Kal o~vve%ovTos ; ovSe yap 10
r

KL0dpav rt? 6pa)V /caXXtcrra

evap/jLoaTLav Kal evTa^iav,
rj

7}o~K7jf^evijv

Kal

TTJV

TavTrjS

aXXo

TL

77

TOV

T%

KL0dpa<?

KL0apa)$Las avTfjs aKovcov, Srj/jLLOVpyov Kal TOV KL0apa)$ov

TT}?

evvoijaeL,

Kal Trpos avTov dvaSpa/jieLTaL TTJ SLavoia, KOLV dyvowv TV^TJ Tat? otyeaLV. OVTW Kal rjfjLLV TO TTOLTJTLKOV 15
6.

4 curtai ] ovcriay

jj

6 oSevovcri]

-era.

6. Of His existence the order of nature assures us. We are forced to think of a Creator ivJien we look

we

upon Creation, as the sight of a lyre makes us think of tJie lyre-maker. have no cer But beyond t/iaf,
u<e

in the natural order but the natural con sequence upon ourselves of the ob servations which we make. Cp.

observe
us,

around

below
ih.

rcus

<pv<nKais

d-irodei^ecnv.

tainty.
to avvKTiKr)i>] from ffvvfyeiv, 4. maintain in harmony cp. Col. 17 So ra irovra. iv aury avveffr^Kev. Xen. Cyrop. 8 p. 140 [ot $eot] rr\v
^ :

TrpofffidXXovo a] lighting upon? K. (). TreTnjyoai] Treirrjya (from to Trriyvv/ut.) has the intrans. sense,

be fixed

K. TTCTT. K. 65. K. KLV. K. are predicates of rots dp.; seeing

0e/>.

them
<S.

fixed

etc.

For the construction,

TTJV

the

order

ffv\\oy^6fji.evoi\ in nature

When we
the
i.e.

airiav is strictly (with 6e6v) TT. TT. the subject of tlvai. The clef. art. is used in the same way as in parti cipial sentences like et crtJ ...oi r. ck.
oi. (above, p. i); where our idiom rather puts a than the that there is a God and a creative

upon ourselves is existence of an apx^yos

result
10. ovcriwcravTos]

see natural to infer the

author
to give

oi)<rt6w

oucn a,

bring into being.

tjffK-rjfj.evrjv]

irpoffKvw/j.ei

ir. Ki8a.pav...Ka.\\LO Ta.

Cp. Paley
the watch.

famous argument about

Acr/fe?j/

like ecur/cetj

cause

exornarc;
6 0i
<n/cos

here

Gr. does not 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
5.
v6fj.os]

mean

natural

439: beautifully and elaborately made. rats 6 \(/ffLv] contrasted with 15. he will pass be TTJ diavoiq,:
i
(di>a8.

see

Horn.

Od.

cause higher up, further back, in the order of thought or causation) to him in thought, althougJi he may

30
,

GREGORY OF NAZIANZUS
KOI TO KLVOVV
/ca

TTjpovv ra
/cal

TreTroirj/jieva,

Kav
(17TO-

Siavoia

7repi,\afj,/3dvr]Tai,

\iav

dyvoo/jicov 6
e

TOVTWV

TTpOlCDV eKOVCTLW^ KOl

T<Zt9
<f)VCTl,Kai<;

bei^ecnv.
5
TI

aXX

ov$e TOVTO eivai Oeov, oirep

r)

e
el
,

dpervTrcocrci/jieda,

\6yos VTreypatyev.
K.CLV

8e
T/9

rt?
1]

ev

7TplVOLa TOVTOV 7TOT6

;

7TL

TTOdOV

(ITTO-

rt? OI/T&J9 e

rt? TOCTOVTOV

Trore
6

r9
Trore

ovrco TO crTOfJia TT}?

Or.

om

;w/

^t

acquainted ivith him by sight.

pi. rats 6 ^.

/,

who

The unusual

might mean

(f)a.vT.

It is,

denies eZVcu Oeov 6V ep he says, very unreason

either by his (the player s) looks, The or by his (the hearer s) sight. latter makes the best parallel to
5iai>.

it is

also used in this sense

o\f>eaii>

by
r\v

Herodian 6 (9, 10) cJs fr iuhen he came in sig)itS

l

able not to accept the natural proofs of God s existence, and in following them we are compelled to form cer tain great outlines of a conception of God (e.g. creative power, rational

1.

TO

TTOITJT.

S^Xoj

the creating

method, etc.), which we cannot doubt to be correct. But even this

is

pcnver is plaint 2. ayvw/muv] here deficient in sense?

3.

imreasonablel

(elvai oTrep)

not the same thing as to identify God with what we have

K. rats 0.

e-rr.

dirod.]
e/covcriws,

The

/cat

joins
4.

e;r6/xevos

to

not to

imagined, or figured to ourselves, or what our reason has delineated. TOUTO is the subject of earif under
stood, of

which

elvcu.

6.

KT\.

is

the
-

ou6^ rouro] a very diffi The usual interpre cult passage. tation makes ciXXa answer to the fJL-fj in /j.r) Trpoiwj who will not go as far
,

d\X

While we have a7ro<5et predicate. as for the one belief, we have none for the other.
Cp.
i

Pet.

ii
1

21

as this, but (says) that not even this,

a sketch?

outline.

which we have imagined, is God. But it is harsh to supply the necessary

or b^oKoyQiv in order to make the clause grammatical and a com 12, parison with the sentence in where Gr. resumes his thread after a
<f)OLffK(jjv
;

6.

iv irepLvolq. r

eyevero]

Gr.

uses the
1 1
:

same expression
yap

in Or. xlv

ov

olbv re d XXws iv Trepivoia

deov

yevtcrdai aw/J-aros V\IKOV Kal decr/niov vov Traces /J.TJ /^otjdovfjLevov.

long digression, seems to shew that we

must assign an entirely different mean and one ing to the present sentence, which will accord better with gram
In 12 Gr. matical requirements. says that the proposition from which

rare word irepLvoia appears to denote an embracing in thought, a mental taking in of the subject. TOUTOI; sc. Beov If tvcr anyone in any degree has attained to an 2oider-

The

standing oj Jlim, what proof is there of the fact?

8.

he had started was TO

fj.rj

\-r]irrov

TO

<rr6

ua...7rj>eu y

u,a]

Ps. cxviii

elvai avdpuirivri diavoia TO 6eiov, fj.r]5e 6 Xoi/ offov tcrri 0az Tdecr#cu. Here,

(cxix) 131.

The

accordingly, we must suppose, that it is Gr. himself, and not the XiW

following as it and the TO<TOVTOV.

almost^w crre, does upon the ovrws

ivo.

THEOLOGICAL ORATION
fcal

II
TTCUVTCL

3!

ei\KV(T

irvevfia* iva T(O

yivoicTKOvTi

teal

ra

ffdOr]

epevvwvri rov Oeov Trvev^an Oeov

Ber/rat,,

ra

KOI

/jLrjKeri

rov Trpoaco
et9

TO

ecr^arov

opeKTOv e^wv rov v^nj\ov /cal ^idvoia ;

TJBrj,

Kal

7rd<ra

crvreuSet /cal

7.

Tt yap Trore
co

V7ro\7j-^rr)
r)

TO Oetov, eiTrep oXat9

ere 777309 rl

\oy treats Trio-revets

ftao-avi,o/jt,6vo$,
/cal
Kav%u>iJLeve

6</>68ot?;

^0709

avdf;i>

cf)t\ocro(f)d)TaT6

av

real

0eo\oyirca)TaTe

6t9

ra a perpa ; nrorepov aoy^a; Kal TTW?

TO aireipov, Kal aopicnov, Kal ao-^/jLaTLO-rov, Kal dvatyes, 10 ov Kal doparov ; TJ Kal ravra aco/^ara ; TTJS e^ovcna^

yap avTT) fyvGis crwfjidTwv. rj aw/ia fJ^ev, ov^l ravra oe ; TO 6elov. jur&ev TrKeov rjbwv er i va
7TW9 yap 0-67TTOV,
e

TTcpiypaTTTOv ; 77 7TW9 ()everai TO e Kal els avra iraXiv dva\veo-0ai, rj 15 i

6 oXats] oXws abde
||

4 opeKTov] -TWV e
Coisl.
i

7.

Coisl. 3 Or.
||

||

7 e0o5ots]
|j

op/xats

raura
i .

5e]

+wf
r.

||

(perperam) 15 om 77 cdef

crwwaTa]

+w

12 aur?y] avr-q ut vid cef

r
ii

TT.

epevvuvTi KT\.]

to

choose

and

it

must be admitted

Cor.
3.

10.

TOU Trpoa-w]

longer needs
l

that Gr. somewhat begs the question, as against them, in the next clause.
ib/cat

to

advanced
il>.

TTWS] sc. crcG^ca

/cat

ecrrtj/

(or

a>

TO ^cr^. dpeKTov]

the ultimate

di)}-

object
4.

of desire.
TroXtret a

The phrase comes

7.

n.
/0
^<?

17

raura

originally from Arist. Aletaph. xii

r.
\}^t]\o\i\

5^ described
r.
1

cr.]

^4;v bodies
strelcJi

all

ib.

eoucrtas]
to

tf

of

high-minded mail s life. 7. 70 begin ivith, God cannot be corporeal ; which would involve being
dissoluble.
6.

power,
12.

confer

such

properties

upon a body!
o-w/ia
//,&>,

oi)xt r. 5^]

Will

you make
terizes

6 Xats

r.

Xo7....e065ots]

The

a body and drop This Gr. characthese attributes?

cp.

Him

reading 6 Xws ( if you rely at alV] would not make so strong an argu-

ment against Eunomian

dence.
5.
"E0o5os

self-confi-

practically

method.

For as gross? 4 TO Tra^i) TOVTO iva..Jxv] a good example of 13. that not final use of iW which is
familiar in the
14-

a logical pa.(rai>ib fMi os] rallel to 6 Xats; however much

pa-

N.T.

yon

rack
().

zY.

aeirrov^ from <re/3ecr#at, Gr. does object of devotion.

an
not
irepi-

KO.VX- ets

rd

a/Lcerpa]

boasting of

mean

that the fact of being

your command of the

ib.

o-uj/ua]

infinite? of course, a very un-

ypawrov would

by

itself

preclude
is

likely alternative for the

Eunomians

being (reirTov, but that all that connoted by irepiypa.irTbv would.

GREGORY OF NAZIANZUS
l

6 Xw? \vecr6ai;
-eo)?
t]

avvOecns yap dpX

Se

Xvaew
I

\VCTLS

Se

d\\orpiov
o^ttcrrao-i?,

irdvrr)
i

Oeov KOL
Xucrt?
5

T?7? rrpwrr)^ fyvorews.

/jidxr),

OVK ovv

va

yitrj
r

ov&e

va

^
o

Sidcrracris

ov8e crvvOecris, iva

avvdeai^.
IK

fir/ /Jidxr)

8td rovro ovSe

I

(rw/jia,

iva

fJir)

rwv
tcdi

re\evrai(Dv
8.

ra rrpwra
Oeov,

Xo<yo9

dvicov OUTCO? itrraraL.

IIco9 Be KOL (TwOrjcre rai TO Sid

irdvTwv ^n ^Keiv

7r\r]povv
rtji>

rd Trdvra
<ya)

Kara

TO"

Ou^l rov ovpavov Kal

Tlvev/jia Kvpiov 7T\ripw ; \e>yei Kvptos, Kai 10 7T7r\7Jp(i)Ke rrjv oiKOVfJievriv, el TO p,ev Trepi^pd^oi, TO Be TrepiypdtyoiTO ; r) yap Sid Kevov yu>pr)crei rov Traz^TO?, Kal
>yfjv

rd Trdvra
yevo/jievos,
cra)/jia(n,v

olx^o~erai,

r^lv, iv
yju>v

v{3picr0fj

$eo?,
rj

Kal

crco/Aa

Kal

OVK

ocra

TreTroujKev"
r)

crw^a ev

ecrrac, orrep

dSvvarov
Reg3-

7T\aK^creraL Kal dvrie

8.
14 Kai]
.

IQ Trepiypacpoi] -0et
f]

7rept7/>a0otTO

i Xt e<T#cu] treated as something The component further than aVaX.

corporeity,
to

He would be made
space. Jer. xxiii 24.

subject

motion
8.
(.).

and to

elements might conceivably be sepa rated and yet something remain but X. would be the complete break
;

TO Ou%t]
Tri>evfj.a

K.]

Wisd.

i.

7.

The

book
10.

is

up of the whole
//;.

thing.

treated as authoritative. TO jj.ev...TO 5e] It seems logi

crvvQecris]

The blending

of

different elements introduces a pos sibility of conflict, and so of division,

cally best, if grammatically less ob vious, to take TO fj.ev as the direct ace. after 7repi.ypd(j>oi and TO as
5<:

and so of destruction which is un thinkable in connexion with Him who, if He exists at all, must be the
;

TrpuTT) 0ucrts, or primary existence, into which no earlier existence enters.

Elias observes that the

Platonic
is

the indirect ace. after TTfpi.ypd(f>ot.To; if God should circumscribe one thing and be circumscribed with another. This, it is assumed, must be the case if God were a body. for otherwise 11. 17 yap] as often,
either
ib.

form of the argument

particu

etc.

larly applicable to the heretical dia Gr. has in view. lecticians

Sia

Kfvov...r.

Tra^Tc s]

the

whom

universe which

Me

pervades must

In other words, 5. the contention that God is not a body is proved by a reductio ad
e /c

ruv TeX.]

be empty.
12.

iV vfipwdri] an answer to the

rhetorical

implied

question,

And

absurdum.

why must

His

Besides, if God were corporeal, corporeity must involve either the denial of all other corporeities, or

8.

In everything perish? order that God may be doubly out raged, by being made a body, and by being deprived of all that He has
14.

Hisintcrpenetration with them. Even on the supposition of a fifth element which might be identified with Ifis

created.
ddiivaTOf]

because

bodies

are mutually exclusive.

THEOLOGICAL ORATION

II
KCLI

33

TO oaa rwv vyp&v /jbLyvvrai,, TrapareQijcreraiy wcnrep vrro &e rov ryu^^Verat, o KOI rwv ^mKovpelwv
,

droTrairepov T6
rrecrelrai r^ilv, teal crcofia

/cal

ypacoSecrrepov KCUI ovrco oiaov% efet, ovSe Trijgiv nva, o Trepi

et
fjuev

rov

a(t)/jiaro<>

TreyHTTTOz/,

el 8e av\ov (fjijaofiiev, \6yos. e TKTIV W? Sofe, /cal rr]V KVK\W

TO 5

<f>opav

(f>epo/j,evov t

6CTTC0 fJLV
teal

aV\OV

Tl

KOL

7T6/JL7TTOV

(Tto/jLO,,

(3oV\OVrai

06,

do-utfjiarov,

<f>opav

Kara rrjv avrovofjiov avrwv rov \oyov Kal avdrr\acrw ovSev yap vvv rrepl rovrov Sioi(ro/j,ai,.
re/uet c
||

3 ypaudeffTepov]

u>s

01

irepi TO.VTCL

\TJ-

bde El
id.

|[

5toi(ro/iat] -fj.fv

Reg. a
that the argument for a corporeal existence of God proves unsubstan
it has no TTT^II solidity (cp. Traytos X6yos in 5). el 5e dv\ot>] a priv. and V\TJ. 5.

Tr\a.Kr)creTa.t.

KT\.

7rXa/c.

from

weave, so entangle? in is a somewhat It volved strange use of the simple verb; but Gr. has elsewhere dey Tr\aKrjt>a.i Kal Oeov
TrX^/cw
to

tial

What bring into juxtaposition} Gr. understands by the two words is explained by the comparison with
mixing
I.

yevtedai

e/c

rfjs

/uecjs.

AJ/TITT.

The protasis is broken up into el fj.ev TO ire/ATTTov and el dt a\\o TI trapa TO Then the first apodosis is jre/JLTTTov. broken up likewise into IOTW n,ev
and
Kara, rl de.

liquids.
re/j-vet.]

TO fjv
Tfj.r)6.

sc.

6 0e6s
is

the

fut.

shews that Gr.

thinking of the liquids,

no longer though no

doubt

it was the comparison with them which caused the pres. re/x^et.

The supposed interpenetration of the of God with other (rw^ara (ruJjUo.

constant continuity in both.
necessitates
i.

breaches

of
19,

ETTIK.

aro^cwi

Cp.

p.

The reference TO Trefj.TTTov] to the Aristotelian conception of a "quintessence," or fifth "element," besides earth, air, fire and water. Cp. Has. Hex. in. &TTW fj.fv] Gr. is willing to 7. assume for the moment that there is such a thing as the imagined quint / will essence: ovdev vvv 5ioi<ro/j.ai not now differ.
ib.
is
t

above.

8.

Kara

TT]V

avTbvop.ov

KT\.]
cru)/(xa,
3>opav
TT>

Cp. i Tim. iv 7. The words which follow in some authorities must be an ancient
3.

ypaudetTTepov]

Almost each word here requires an

notation. Ao7oy is the word or perhaps affw/maTov aui/aa
at
first

If they belonged to the text gloss. at all, they must needs come in after
77*77 0?7<7eTcu,

where (apparently) no

MS. places them.

ib.

come

diaTreffelrai] fall through to nothing Plat. Phaed. 80 C.

1

seems to refer to but there is above /ctf/fXy prob. no such play upon the word Gr. seems to employ it intended. in the sense of usage. Although no other example of the subst. in
sight 0. just
;

subject of 5ia?r. \6yos.

4.
<ru[j.a

The

is

TT.

T.

a.

that sense

ovx f ift] It is difficult English to keep up the play on the word crw/ia. Gr. means of course
in

y\<Jo<r<rris

is at hand, the verb is not Gr. has dta infrequently so used. to speak often of. tpepeiv AvaTr\a.TTiv and its derivatives are frequent in Gr. Sometimes the prep.

M.

34

GREGORY OF NAZIANZUS
TL Se

Kara

\eyco TTJV

TWV Kivov/nevwv ecrrat real ^epo^evwv, vftpLV, el ra avra rot? TceTcoi^^voi^ o

Kal rot?
<f>epo/jLevoLS

Iva

KLvrjOrjcreTaL,

o (frepcov, ei

SCOO-OVCTL; TL 8e TO
5

TOVTO TraXiv KLVOVV ;

;

ye KOI TOVTO TL Be TO TO rrav

;

KLVOVV ;
CLTTCLpOV.
el Se

/cdrcelvo
7TCO?

TL
6

KOI TI Tfd\Lv
V TOTTft)

etcelvo

Kal TOVTO
<y

et9
,

OVK

TTtt^Tft)?,

el
{JLCV
;

<f)6p6/JbVOV

aXXo

TL Trapd TO Tce/jLTTTOv (frijcrovo LV, el

dyye\LKov
el

TroBev OTL dyyeXoi (rco/iaTa, Kal TIVCL TCLVTCL

VTrep

Kal TCCXJOV
;

10 vTrep

dyye\ov e lrj ^eo?, ov \eLTOvpyos dyye\os TavTa, TcaKiv elcnj^Or) awfiaTwv ecryu-o? Kal (f)\vapia<; /Su^o?, ov
3
KOLL

8e

TOVTO

Om
||

KCU 6
iro<rov~\

||

4 TO TO
e

TTttf]

TOVTO TO
i

TTO.V

TO

TTO.V

aef

||

01

ayye\oi

Reg. a
full

+ a.v

duo Colb. Or.

has

its

force,

re-construction^
k

fashioning afresh, as for ex. in baptism; sometimes it is simply to Thus he speaks fashion, imagine. of matter (v\-r)v) as inrouTaaav e OVK ovrwv, K&V Tives ayt>VT)Tov dvaTrXaTTdxnv. So here he seems to mean
1

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 their independent, i.e. it avT6vo/j.ov, use and construction of arbitrary, the word KO.TO. TL] Gr. seems to mean i. 1 in what respect, i.e. by virtue of what part of its being, will this
"*

the thing which sets T6 TT^TTTOV in motion. ev TOTTLC] Motion is a change 6. of space-relations, and therefore im plies a local position. ei 6V dXXo Tt] The other al 7. ternative (viz. that the o-cD^ta of God is not the TT^WTOV} is again confront ed with a dilemma; ei LJ.& ayye\., d de virep TavTa. irodev OTL] 8. whence comes the
belief that,

how do

they

know

that?

In better Greek ib. Tr6ffov...L7)] there would of course be an &v :

how far would God excel an angel ? The aor. gives a 10. euj-Tjx^??]
argument the logi cal consequences are represented as having taken actual effect; as in i 2.
liveliness to the
:

which is identified with the o-cD/xa of God, take its place among the things which move and It is, however, he says, revolve? a wanton affront, to assign a such a place to God at all, whatever may be the answer to his question.
irtfj.iTTuv,
i"/S/)is,

ib.

eo-,uos]

a swarm, said to be
irifu.

derived from

AXoyicrTos
its

in-

will grant Suxrouai] 4. is 6 tytpuv. sc. that

ToOro,

God

ib.

= TO
other

TL 5 TO TOUTO 7T. KLVOVV~\ TOVTO Trtp-iTTov. it (viz. God) moves things, and itself moves with
;

possible sense of irrational may perh. have sug gested to Gr. the abyss of nonsense which follows. STT^/CU, to slop. It is not clear why the notion that is superior to God s (supposed) angelic bodies should again intro duce a countless swarm of bodies.

numerable, though

<rw/*a

them
TTO.V

what then moves it ? The TO which follows will then include

Perhaps by

ira.\Lv
is

Gr. only

that this notion

in that respect

means no

THEOLOGICAL ORATION
9.

II
#609.
r)

35

OVTCO
TOVTO

fiev

ovv ov

aco/jia

rj/jbiv
r)

ov$e jap

TWV

QeoTrvevcrTcov
v\ijs 6 \6yos.

eljrev

XetVerat &
OVTTCO

<iXX

el

dcrco/jiaTOV,

pev ovBe TOVTO

5

TrapaaTCiTiKov re KOI TreptetcTi/cov, wairep ov&e TO dyevvrjTov, real TO dvap^ov, KCLI TO ava\\oicoTov, KCLI TO
T??9 ovcrias

TL

Oeov rj Trepl Oeov elvai afyOapTov, KCLI ocra Trepl /caTa avTO) OVTL TTJV fyvcriv KOI TTJV VTro jap TO /JLTJ dp-)(f)V e^eiv, /jbybe eftcrracr^at, /j,r]&6
;

aXX
%OVTL

0X01^

TO

elvai

TrepiXafjL/Sdveiv
TCO

XetTreTat 10

T6 KCLI
d\7]00)S
KCLI

J 7TpO(7^Td^iV T\eCOTpCp TT)V OetOpiClV.

VOVV
ft)?

0OV

jdp OVK

dpKei TO aw/jia elirelv, 77 TO yeyevvijcrOai, Trpos TO KOI TO, T6 KCLI O7j\tocrai, aXXa Set KCLI Trepl o TavTa, TrapacrTrjcrai
9.
i

om

ovv ac

||

3
c1

77]
||

5e e

||

5 Trepte/crt/coi
||

deest in nonnullis codd.

||

6 ayevvrjTOv] ayei^rjTov

8 OVTI] ov e

II

om

0eouf

Or.

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 an
gelic bodies

God:
8.

rt

yap

OVTI O,VT$]

The

/caret

TTJV 0. is to

be taken with L7rdpxet r

and

it.

\Ve thus reach a negative truth about God, but a negative truth gives us no positive information.
9.
2.

not with OVTL. 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. ? TTrocrracm is used in its older, untechnical sense, not= person, but
substance,
as in

Heb.

3.

r.

where

dfoTTveuo-Twis] i.e. taught in the Bible.

it

is

no

It is, as

9. eurra(r#ai...TepaTOL!(r6 cu] to be moved out of oneself

Ei

(rr..

so to

Elias says, a heathen and esp. a Stoic speculation. does not belong TTJS TJ/JL. avXrjs] 3.
to

change
rrjs 0i

Plat.
1

Rep. 380 D

0"eujj.

be limited
10.

Ilepar. (from Arist. de Mund.

elvai]

ii

2.

our fold?
5.

d\\ d\ov rb

Nay,

the

irapaffT. re

/c.

TrepteKT.]

The

confession that He is incorporeal does not amount to a positive state ment or description of His being. The 7. Trepl Qeov 17 irepi deav] construction with the ace. is the less direct, and therefore suits better the scrupulous evXafteia of Gr. s lan of God or in connexion with guage
:

whole of the divine essence is left (untouched by these negative state ments) to be conceived of and philo sophically (n ated and examined.
13. to this
to

7rp6s TO /ecu TO]

"with

regard
raDra,
/c.

or that
TO

object"

Trepl

which the description applies?

... 7rapaffTTJ<ral
17

ib.

re

5.}

coupled by

to eoretV.

32

36

GREGORY OF NAZIANZUS
vTTOKei/jLevov

TO

TOVTOLS

eljrelv,

el

//.eXXot

reXetW KOI
rj

TO
T;
l

voov/jievov
T}

jrapaaT^crecrOai,
eV(T(t)/JiaTOV

yap av-

/3oO?

t7T7r09

TOVTO TO
OVTW<$

Kal

<f)0lp6/jLVOV

OV&e 6KL

<JTr}GTCi

TOV

elirelv

/JLIJ

IGTLV o
vrpo?
r

TTJV

TOV 6Wo? 7ro\v7rpay/jiova)v

<j>vcriv,

eiTreiv,

Kal paov ev TL Kao~Tov aTreiTrew, iva K re

r?79

dXXa oaw
ov
eo-Ti

Set,

rw

eiTretv

JJLT)

eo~Ti,
77

Kal o eo~Tiv

7repL\a/3ii>,

ra irdvTa
o Be a

TTJS (ivaLpecrews dov ov/c e

Kal
10
fjiev

crTl ^eo-ew?,

7repi\r)<f)0fi

TO voovpevov.

OVK

\eywv, cnwjrwv 8e o

ecrrt, iroiel

TrapaTrXrfaLov,

axTTrep av el TO, TrevTe St?

ov Bvo \eyoi, ovSe r/^et?, eiKOo~i,v ov&e TpiaKOVTa, ov$e Tiva, iva avveXw
r
y

epooTw^evo^ OTL /JLCV ov&e recrcra/3e9, ov&e irevTe, ovSe

ecrTlv

oaa

eWo?
pevov.

Se/caSo?

77

$Ka$iKwv

apiOfjL&v

OTL 8e

eiir)

15 \eyoL, prjSe epeiSoi TOV vovv TOV

epwTwvTos

et?

TO
o e o eo~Tt,v

TroXXw yap paov Kal avvTO^Tepov ex TOV oo~a OVK eo~TL ^T/Xcocrat, 77 eK TOV ave\elv a jjitf eo~Tiv

H
i
(I

TOVTO

fjuev

TravTl

&fj\ov.
||

10.

eVet
||

Se

omav Or.i 6 -rrpos TO eiw be 8 om re a Reg. a ut vid rpets ov8e revo-apes] Reg. a tres Colb. Or. 16 om yap d rpia ovde -pa cde eariv] + enreiv c rpeis ovde -pas b
/icXXot] -Xet
-et
||

12 \eyoi]

||

||

||

2.

dTToxpw^rws]

sitffic iently,

2).

The

TOV oVros does not spe-

adequately.
oi)5e e/cei] in the case of incor4. poreal existences. In accordib. IJ-ZXP 1 T0 ^ "Tew ] ance with the double meaning of all such words, ptxP 1 nas here the inelusive sense ( so long as ), not the It is much less exclusive ( until ). common when /x. is used prepositionOu VT^o-erai fJ.^XP l r ally, as here. el. will not stop short with saying?
-

cially refer to God (6 oii J, but quite generally to any existing thing which
is

under discussion.
1

8.
ib.

dTreiTret^]

to reject,

deny.
Set.

iva

/c

re]
e.

depends on
;

uv OVK ib. TOVTWV a OVK

TT)S

ecrrt]

ov earl
ret

6. for

TT)<S

by attraction for so directly after, TOVTOV o ecrrt.

e.]

i r.

wevrc
1

dis

oaa

how many
-fj

twice five
13.

is.

TU>V

curbs deicddos

d. d. ]

of

Cp.
5.

16, 31.
iro\vTrpayiJ.ovCiv}

the

numbers below

ten or between the

satisfy ...with

The word does

inquiring. not necessarily imply censure, esp. in the later Greek. Cyril Jer. uses it of God (Procat.

multiples of ten?
15.
*

peidot...els]

lit.

plant firmly ...upon? This elliptical and idior] 19.

THEOLOGICAL ORATION
TO
TTOTepov
ovBa/jiov
delov,
rj

II

37

fJiiKpov

Tt

7rpoo-e^eTdo-o)fjiev
;

TOVTO,

ecrnv

OTTOV

el

ovSa/Aov, fyrriaat TIS

/cal
etrj.

el el
r)

av TCOV dyav e^eracmfcwv, TTW? av TO ov ovSauov, TO arfSauov rv)(ov /JLT/ yap

Be

ovSe
Tc5
T!

ov.

iravrl
Tivt,,
rj

earl TTOU, irdvTax; dX)C vTrep TO Trav.

el el

eireiTrep
el
fjiev

earlv

r)

ev 5

ev
VTT

TW

/cal TravTa^ov. 7repiypa(j)TJ(7erai, rov TWOS,

fiev

ev TLVI,

Se

/cal

d\\ov TToXXoO, \eyco

el

Se TO

Trepiej^ofjievov

TravTa^ov, VTTO 7T\eiovo<} TOV Trepie-

^O^TO?,
/cal

TO Trav VTTO TOV TTQI/TO? /xeXXoi Trepicr^eOrjaeo-OaL, 10

eva TOTTOV elvai Trepiypacfrfjs e\evOepov. /j,7]o

1O.
3 rts ay]

TavTa

fj,ev y

om

av d

||

TJ

TIVL\ ev

nvi e

||

10 /ueXXoi] -Act d

matic use of

77 suggests the alterna tive, deny this if you can; or let us take it as self-evident and pass on.

The
5<?,

fj.ev is strictly answered by tirei and there ought not to be such a break between them as is indicated

If on the other hand it is absurd. located in the universe at large, yet still (ex hypothesi") within the uni verse, then, though the thing which circumscribes it is relatively great

by the usual division of chapters. 1O. Gr. makes a digression

enquire
i.

to

how God
<TTIV

is
*

oTroi
i

related to space. somewhereJ like

ZffTiv
3.

&v in
TTiis

5.
/ecu
eL-rj]

civ

h(rw

it

can

exist at all?

dXXou 7roXXoO= 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 r6 delov is in the universe, which at once involves the relation of the thing containing to the thing contained
(TTX. Ko.1
is in (grammatically TO 7repiex6 apposition to the subject of Trepiypaand TOV 7rept^%oi>Tos to 077<rercu, 6\a.TTovos TOV TLVQS and to TrXciovos To complete the ar respectively).
uej/c>
j

iravTus etreiirzp tffriv 77...^] // 5. tmist of course be because it is either

...or.
7.
77

TLVL,

77

Travraxov]

it

must

reside either in a section of the uni

verse,
is

whole?

or extending throughout the The passage which follows characterized by Gr. himself (in
as (TKO\i6v Kaiypi(poeides. and translators
if

n)
sense
drift,

Edi

tors, therefore,

be excused
of
it

they have

may made non

The

it is necessary to postulate (et ...^,AXot) that the uni verse is not positively infinite but contained within itself if within no thing else, and that as it consists of

gument, however,

by wrong punctuation

and by impossible renderings.

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 circum
scribed by something relatively small (TOV rif6s = the supposed section, eXdrroros in comparison with r6 Trav) ; a notion which is manifestly

space-relations it cannot be exempt from the possibility of circum scription. (The grammar of the last clause is apparently irregular, and

some word
from

like
;

XPV must be supplied

it

/itAXoi

but

is

possible that

Gr. intends ^\\ot to stand absolutely and impersonally in both clauses = l it is to be a ( making TO
fact""},

Trait

Trepiff\.
eli/cu).

ace.

and

inf.,

like

p..

TOTTOV

3
el

GREGORY OF NAZIANZUS
ev TO) TcavTi.
fJLLKpOV
69 (ZTTOpiaV.

TOVTO

KOI TTOV Tcplv yeveaOai TO TCCLV ; ovSe yap el & V7Tp TO TTCIV, ap OV&eV r)V
,*

TO SlOpi^OV aVTO TOV TTaVTOS

7T<W9

TTOV $6 TO VTTep TOVTO

KOI

evorjOri

TO vTrepalpov KOI vTrepatpo/jievov, OVK 6Vro?

opov TWOS TOV TejjivovTOS TavTa teal Swpi^ovTos ; TI xprj TrdvTws eivai TO /jueaov, KCLI TrepaTOVTai, TO TTCLV Kal TO
<p

6<f>v<yofAv

VTTep TO Tfdv ; Kttl TL d\\0 TOVTO Tf T07TO9 6CTTtV, OV7Tp TO TrepiypaTTTov TrdvTws eivai ; Kal OVTTO) Xe^o)
el

TO Oelov, Kal
10 eZSo?
/cal
77

Siavoia KaTdK^TTTOV ev yap Trepiypatyrjs

KaTa\,rj^fri,s.
&t,ri\6ov>

11.

TtVo9 ovv eveKev TavTa

Kal

Trepiep<yoTepov

KaTa Ta? TWV TTO\\COV aKods, Kal KaTa TOV vvv TVTTOV TMV Xoycov, 09 TO yevvaiov Kal airXovv
TO O~KO\IOV Kal
2
ei
<ypi<poei&es

e rjreia-ri rya ryev

0)9

e/c

5e]

ovd e

||

77]

et f

||

om

et

Reg. Cypr.

11.

12

/cat

Kara]

om
i.

Kara b
Kal TroD]

And,

still

assuming

another description of TO

that TO dtlov is located in the uni verse, -where was it, etc. Gr. turns to ovdtv yv rb 5.] i, the other horn of his first dilemma, and asks, What is there (if TO delov is above the universe) to divide be

not /u.^ro/ a separate thing; and in TO /j.. the art. is used as in TO diopi^ov just
,

above.
7.

TOOTO] SC. TO
e<t>vyofJLev]

fJL^aOV.

8.

when we asked

TTOU

TO virtp [TO Trdv].

ib.
I

tween the universe and

past tense
(rjv,

it ?

The

Kal ovTTU)
TT.

preg nant Greek idiom refers back to the moment when the opponent is sup posed to have adopted the con
evorjd-rf)

in the

do not now
9.
^j

insist

And X^7w KT\.] upon the fact

.

that (TO

elvai).

clusion.

TO iiTreo TOUTO] i.e. virep TO TTO.V. 3. rb virepaipov K. v.] VTrfpaipeiv 4. to transcend" (cp. 3) represents the
1

for comprehension is one form of circu inscription 1 1. The purpose of the digression was to exemplify the barren dialectic the Eunomians, as well as to shew oj
yo.p]
so,

eZVcu virep TO

TTO.V.

The

single art.,
t

that God is incomprehensible. not because He grudges the

ledge to
14.

He

is

know

not repeated before vire aipo/mtvov, shews, of course, that the difficulty lies not in conceiving of the two things themselves, but in conceiving their relation to each other.
5"n

man, whom He
1

loves.

ypifioades] from 7/-t0os, a and so a conundrum? It crab-pot," is a hit at the Kunomian style of

argument.
ib.
cbs]

XPtf]

Knglish
;

we

say,

a!<TTe.

The tree
20)

is

known

in Greek *Must there (Is there any alternative, ) or must there

<?/be?

by

its

fruits (Matt, vii

and the

absence of light
their language.

among

the P^uno-

fie?
6.

mian theologians by the obscurity of

Kal

TT.]

Kal

here

adds

THEOLOGICAL ORATION
TO)v
TO,
}

II

39

Kapjrwv TO BevSpov yLva)crK(70aL \eyco Se TO evepyovv ToiavTa Soy/iara (TKOTOS IK TOV %6(f)ov TWV \eyofJLevwv ;
r

ov jap iva

teal

avTos TrapdSo^a \eyeiv Sofw,

<ro<$>iav,

teal fcal

rrjv

7r\tca)v crvvSea JJLOVS

a
tV
eicelvo

TOVTO TOVTO 8e

orj

TO
o

/j,eya
/JLOI
;

BavfJia
o

TOV

Aaz^X
CLTT

ciXX 5

8r)\d)(rai,fjLt,j

\e<yeiv

\oyos

ap%%
/cal

a>p/j,r)(T6v.

rjv

ri

TO

IJL^

\TJTTTOV elvai avOpwrrLvrj

ecrTt

Siavoia TO 6elov,

/j,r]$e

o\ov oaov
fjLa/cpav

fyavTa^eo-Oai
TT}?

TOVTO OVTC $ia

/jLa\L(7Ta TCOV

cf)06voi>,

yap
Trepl

6eias

(pvcrea)<>

($oz/o?, TT}? 76 diraOovs teal ^ovj]^ dyaOrjs teal icvpias, ical 10

eavTOV KTia/jLaTcov

TO

yap Aoyw
TT}?

Trpo

TWV \oyLKO)v ;
Iva
TO)

eTrei tcai

avTO TO v
eavTOV
teal teal

a/cpas

dyaOoTrjTos"

OI^TC et? Tifjurjv

TOV

TrXrfpovs,

dvetyi/CTO)

TO

TI/JLIOV

^y

TO

TOVTO yap irdvTW^ (TofyKTTitcov teal dXXoTpiov, 15 (refidcrfjLiov. OTI deov, ttXX ovoe dvOpaiirov /xeTptw? eTrtet/coO?, teat, fjLrj TI Se&bv eavTw avvei&oTos, IK TOV Kw\veiv eTepovs TO

3 TrapaSo^a] -%ov c

||

t\v

rt] rt TJV e

||

16 /xfrptws] reXetws f

3.

/cat

aura s] like them.

next
are a

clause

(rt

yap

A.)

justifies

4.

trui S&r/u.oi/s]

The words

ri.fj.i(jjrarov.

reference to Dan. v 12, where Theodotion s version has dvayyeXXuv KpaTovueva /ecu Auwf ffvv8{(r/j.ovs, and a little before, Trveu/na Trepicrcrbv ev aurw.

TTJS dxpasdy.] 13. very existence is an outcome TOV 14. TrXrjpovs] agrees

sc. tVrt:
1

their

of."

with
cp.

eai/roD,

and
It
is

While Dan., however, shewed hard

sentences, and the Eunomians
ters). 6.
57jXu)(rat/xt]

31.
ib.
l

TrX^pons 6iros; a ref. to Is. i n.

Cp.

dissolved doubts,

Athan. Or.
TI

ii c.

Ar.

29.
<piKvoLi.a.i
1

wove doubts
I

(fet-

to

arrive
/*r?

a?

oW^t /crw] from His inaccessibility.

;

may
8.

not that gain credit (subj.), but that I

it,

did

deov is go4. cp. verned by aXXorpiov, foreign to the

16.
Sri]

might

demonstrate (opt.)
/J.T)8e
6\oi>]

what
is

character of God.
ib.

started with.

oi;5^]

loosely

thrown

in,

The

6\oi>

ad-

instead
d^Lov.
17.
ib.

of d\\.
Se^ibv
e.

he had

said

as if av-

nor at all toform an imagination of His greatness? not incapable of 10. diradovs] suffering? but free from passions
verbial,
1

avveLSoros]
1

has any-

thing of a proper conscience.

CK TOV
K. c.]

a clause epexegetic

such as jealousy.
11.

of roOro.
i.e.

TO rtyutwraror]

man. The

4
12.

GREGORY OF NAZIANZUS

AXX

el fj,ev /cal
y

real

$i

d\\as

alrias, elSeiev av ol

eyyvrepa) $eoO, CTTOTTTai KOI 00)pOL 6L7T6p

/cal ev ixyecriv

TCOV avefy Xyida TWv

el(Tl
TIV6<$

avrov
T7)V

TOdOVTOi
orj

dftvcraov TrepiTraTovvTes, TO
iva

5 ocrov 8

ovv

rj/jLel?

KaTeikrjfyafJLev, /ju/cpols /juerpois

yukv,
j^rj
TO>

ra SvaOecoprjTa, rd^a

/^a^tco TT}?

pdarr) ryevrjrai, /cal rj rov KT7)6evTO<s d7ro/3o\r) (f)i\ei ydp TO jjuev TTOVCD KTT]6ev fjt,d\\ov /cpaT6Ladai, TO Se paSicos
KTif]6ev
/cal

10 SvvdjjLVOV

teal

dTTOTTTveadai ra^^crra, 009 iraXw \r)(f)0rji>ai, OVTCOS evepyecria /caOiaTaTaL TO fir] Trpo-

%ipov
^>W9

TTJS evepyecrlas, rot?

ye vovv e^ovai.

rd^a

Se, co?

TavTov ruga s TO) nreaovTi ecocrcfropa) Trdo-^eiv, e/c TOV TO fjbrj o\ov ^wprjcraL /caTevavTi /cvpuov TravTO/cpaTopos Tpa^Tf\iav, tcai TTiTTTeiv e/c TT}? eTrapcrecos vrrwyu-a TravTWV
15

e\ivoTaTov.
<f)i\07rovi,as

TV%OV

8e,

iv

rj

TI

7r\eov

e/ceWev

dO\ov

/cal \afjL7rpov fiiov rot?

evTavOa K
Sid TOVTO
icrT
/cal

/cal /jLa/cpo0v/jiovcrt TT/JO?

TO Trodov/^evov.

T6
rj

/cal

6eov o

o~a)/j,aTiKo<>

OVTOS

ve(f)e\r)

TO TcaXai TWV
iCTCt)9,

A.l<yv7TTL(i)V

TWV

Ej

20

/COL

TOVTO

IcTTLV

O 606TO CT/COTO9 a7TO/CpV(f)r)V aVTOV,

Or.
i
||

12. 12.

g aTroTTTvecrdai] -erat

13 ^wpTjcrai]

+ /cat

||

19

om

TO ef

Perhaps one reason for the

gotten, lightly spent.

8.

difficulty of knowing God properly is to make us value the knowledge;

/xaXXov

/cpareFcrtfcu]

the

more

firmly held?
TO fj.rj Trpo xeipoi ] 10. The very fact that the benefit is not too easily attained is itself a benefit.
12. 13.
ib.

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.

ewcr^dpy]
XW/^CTCU, KO.TVO,VTI

Is. xiv.

[2.
1

take
K.
TT.

in."

5t

which he
2.

d XXas at .] other than those is about to allege.

dVeiX"-

Rom.
tence elude

xi 33.
is

The form

Cp. KpifMruv] of the sen-

25. T/mx- is to lift like a rearing horse.

15.

rp.] Job xv up the neck,

1

eKeWev]
:

on yonder

side"

of

quite general, and may inboth angelic beings and

death
19
20.

cp.

8.

(though somewhat ironically) privileged human beings also.

4.

TWV At y. K. r. E/3. ] Ex. xiv That cloud was only an obstruction on the Egyptian side of it.
20.
o

tyy. d/3. TreptTr.]

Job

xxxviii

16 (LXX.).
6.

which
T?)S

He made

ZdeTo CTKOTOS] the darkness etc. Ps. xvii (xviii)

1

ry

padiip

KT.]

lightly

12.

THEOLOGICAL ORATION
rrjv

II

41
/jU/cpbv

rj/nerepav

Tra^vTijra,
fj,6v

Si

rjv

6\lyoi

KOI

8ia-

/cvTTTOvaiv.

TOVTO

ovv

(f)i,\ocro<f)6iT(i)(rav

ofc eVtyiteXe?,
TJ/JLLV

Kal dvLTwaav eVt TrXelaTov

e/celvo
jv(t)pi/jLOV

TTJS Siaa/ce^ea)?.

8 ovv
6e2o<;

rot9 Sea/jiiois

r^9

7*79,

(^rjaiv

ta?, /cal

TO ira^v TOVTO crapKiov

vTrep/Srjvai TTJV
<yap

7repi/3e@\7)/ji,evois,

cm

dSvvaTov
ev(i),

(f)0dvet,

eavrov a/adv, KOI rco \iav del TOCTOVTOV, oaov KaTa\ap,^dveyaecrft)

<$>VO~LV

TCU,

YI

ro?9 opaTOis Tfkrfo-ido-ai T^V O-^LV St^a TOV eV

coz^

10

TrdvTrj ryevecrOai yLtera

raw

voovjjievwv.

del

yap

Ti Trape/ATreo-eiTai

TWV

rj/jLeTepcov, K.CLV
1^01)9,

eavTov TWV

opcojjievwv o

KCLI

OTL yLtaXtcrra Kad^ eavrov

Trpoo-(3d\\eiv eTTt^eipf) ryvcoarj Se OVTCOS.

13.
/cal

rot9

crvyyevecri,

Kal
J

Ov

TTvevfjia
/cal

Kal irvp
1/01)9

/cal
(J>MS,

dyaTTij re Kal
/cal
TCL

cro(f)ia

Sifcaioo-vvr),

fcal

^0709,
;

roiavra, at
rj

7rpo(T7)<yopiai,

rr)9

7rpa)Tr)s

(frvcrews
;

TL

ovv;

Tcvev^a 2O

/cal ^vcrea)?

rj

Trvp e^co TTJS uX^9, /cal

rj

ov/c
4
vetv

TOV ISiov ^p&)yLtaro9 re /cal o-^yu,aTO9; depi avy/cpaTOV re /cal d(f)Tov TOV olov
ds, /cal
||

om

o ^eios c

5 7rpo/3e/3\77/ie^ots

cde

||

6 UTrep^i/cu]

ecrrtv

virepfiat.||

Reg. Cypr.

||

10

crcjftacrt] -rt

13.

18 TrpwrT/s]

^etas df

19
i.

ots

eTrtjaeX^s]

w//o

make

it

to

swim

1
\

v.

0ucris,

the

swimming
to

their business.
4.
//;.

kind,

i.e.

fish.

AioXicrd.

glide

(?/cetVo] viz.

what
]

follows.

ro?s

5. rrjs 7775]

Lam.
Cp.

iii

34.

5.
ib.

TO

TT.

r. (rap/ftoj

4.

TTCpi/Se/SX^fj/ots]

The

read-

ing Trpo/3., though perh. less strongly supported by the MSS., has in its favour Gr. s characteristic use of
7rp6j8X?7yU.a
;

Cp. 24. 13. The most abstract conceptions have to be conveyed in language of a concrete nature, through which the mind, in its longing after God, struggles with difficulty.
along."

18.

T??S irp.

0uo-ews]
/c.
:

Cp.3,

7, 14.

see iv 6.
KT\.]
it

7.

<pdai>ei

always

anti-

cipates your movement by just the step you take to catch it. ran/ uddruv comes w] 9.
"Eu>

xi;crts seems to refer effusion to the source, from which the breath

19.

0opas

^ucrew?]

movement

after its

case.

N^KTTJJ/

from J^x^

emitted. Cp-xebfJ-wovbelovf. ffvyKpar6v re] a curious use of re, which is here attached to the

(wind)
21.

is

42
re
ical

GREGORY OF NAZIANZUS
(fxari^ovros
;

vovv Se riva;

firj

rov ev aXXw, KOI

77

ov

Kivr]^ara
;

ra

oiavoij/jiara,

rjpe/jiovvra

rrpo{Ba\\6rj/jbiv,
77

fieva

\6yov oe riva rrapa rov rjav^d^ovra ev OKVW yap elrrelv, \v6fjievov. el Be /cal ^eo/juevov
;

crotyiav,

5 riva

Trapd

rrjv

eiv, KOI

rrjv
;

ev

rofc

OecDprjf^aaiv,

etre

dvdpwjrivois ov SiaOecreis erraivovfjieva^^ real rrjv /J,ev rrjs d$t,Kia$, rrjv $e rov fjiio ovs avr i7ra\ov, emreivojJLevas re /cal d
Trpocr yivo/jLevas

Oeiois, eire /cal

Bi/caLoo-vvrjv re

teal ayaTrijv,

re

/cal

arro ryivoiJLevas

/cal

oXw?

10

rjfjLds /cal

a\\oiovcras, warrep at Xpoai ra crw/juara; TJ oel rovrwv arrocrrdvras 77^9 avro /caO* eavro TO Oelov etc rovrwv

ISeiv, &)? oiov re, i^epiKrjv

riva fyavracr iav

e
||

e/c

rwv el/caa/jidrcov
||

fj/rfl

i)

fifj.T)d\\
||

v] CTT

om ra 8ia.vornjLa.ra
b
e/c

5 ev rots]

+ voT)/ui.a.(ri

/cat

Reg. a
s

8 avifj.evas] avei/j-evas
:

aliique

||

om

Trpo(ryivo[j(.et>as...

TrpoyLvofj,ei>as

||

1 1

om

TOVTUV def

whole phrase oi /c a. crvyKparov, not merely to (rvyicp., unless we are to suppose that Gr. at first intended to
say instead of atyerov r. olov y., de tached from that which generates it,
so to speak? some word like avvdeTOV, connected with.
v a\Xcfj] i. MT) here ex /XT) rov pects the affirmative answer: is it cannot think of vous as not? existing independently, but as a faculty of something or some one. i. ou Ktvrjfj.. ra 5.] not whose movements are thoughts, but whose

which the word remains. What Gr. means by Xvopevov is made clear by iv 17 \vo[j.vrj (fiuvrj.
5.
r-rjv

2iv,

K.

r.

ev

r.

deup.]

Wisdom can

only be conceived of

as a habit (the Aristotelian word) of some personal subject, and occu It cannot pied upon some object. be conceived of as isolated and selfexistent.

We

is

movements thoughts are? The point that we cannot imagine thoughts,

In the same way 5ta#eVeis] 7. love, are disposi righteousness, of a person, not abstract tions things; and for us they derive their meaning from a contrast with their

uttered or unuttered, without some kind of movement, which involves a change, in the mind which thinks

They are, moreover, opposites. constantly changing, and the sub ject in which they reside varies ac
cordingly.
II.

them.
often x 4. Gr. used of producing a sound. uses it here to bring out the no tion of dissipation inseparable from He shrinks however utterance.
Jt
J

Totirwv ctTToor.]

The ravra

ov ]

The word

is

must mean the relative notions which Gr. has shewn to be inseparable from the TrpoffrjyopLat which he has
discussed.
Trpo&riy.

lie

cannot

mean

the

from saying
(Xv6/*-)>

comes

to

dissolved, perishing because, although the sound an end, there is a sense in

themselves, because he goes on to use them as et/cacr/xara. In the next sentence rovruv = ruv elKav-

THEOLOGICAL ORATION
<rv\\yofj,evovs
;

II

43
/j,rj

rt?

ovv

rj

/jurj^avr)

CK rovrwv re KOI

ravra;
ra

rj

TTCO?

ravra irdvra,
/cal

/cal

TeXet&x? eKaarov, TO ev
e/cfifjvai,

rfi (f)vcreL

davvOerov

dveiKacnov ; ovray Kap,vei

Kal
TT)? ZSta?

(Tco/jLaTi/ca 6 rj/jueTepos vovs,

,
ea>9

-yuyu^ot? 6/uA/j}cra

rot?
5

er/co7ret //-era

dadeveia^ ra vTrep

67rel efyLerai fiev

Trdcra XoyiKrj (^ucrt

r^9

Trpcorrjs

atria?
Ci

Karakaftelv &
Se

aSvvarel, Si ^
otoz^

alria^.

crc^aSd^ovaa, teal ov TTOLelrat, TT\OVV, rj Trpo? rrjv ^rifjiiav (pepovaa, bevrepov ra 6pa)/ji6va /3\e^ai, Kal rovrayv ri Troifjcrat, Oeov, /ca/cws 10 rwv oparwv rov opwvro? Kal TTOCTOV ri
tcdjJivova

TW

TTO^W,

:al

<rrlv

<yap

ov re Kal 9eoie(TTepov, tV 77 TO jjuev TrpoaKvvovv, Sia rov TO 8e TrpocrKwovfjievov ; TWV opw/juevcov r) Kal evraj;ias Oeov ryvcopicrai, Kal o^rjja) rfj otyet, rcov
Ka\\ov<>
T?)<>

VTrep
TT}?

rr)i>

O^TLV ^pr^crao-Oai,

d\\a

i^rj

&fjiia)()r)vai

Oeov Sia 15

TWV /j,e ya\O7rpe7rias

r

opajfjievcov.

14.

ILvTevdev
3 0i
cret]

ol
10

{Lev

rj\iov,

ol

Se
||

cre\,TJi>7]v,

ol

8e

+ /cat

||

TrotT/crai]

-aaadai e
8.

11

om

c<rrti

1. rt$ oSc ^ /i. KT\.~\ }^y what contrivance, he asks, can we construct an imagination of God out of these materials and yet not identified with them? How can we use words like light and love to help us in

cr0a5afbi;(7a]

to

plunge,

like

a restive horse.
9.

known
itself

devrepov IT. TrXoui/] a wellproverb, like trying the

representing

Him

to our

minds, and

second string. The mind finds unable to comprehend God, but it cannot give up trying. Two

yet eliminate from the representation notions which are of the very essence of light and love as known to

alternatives lie before it; either to fall into idolatry, or to use nature as a suggestion of what is above

us?
/u?7X.

The
is

sentence is elliptical: 77 not the 0a^Tacria which we

nature.
10.
/ca/cws eldula]
1
*"

and it makes a

attempt to form e/c TOVTW. in full it would be something like TIS 77 fj.rjxK TotiTwv re
2.
T;

great mistake,

cn.

X\^ye(T#cu 0.
ir.]

K.

fj..

T.

VMS

T.

Supposing the
to

It was the fafutaBrivai 6.] 15fear of this fa/mia, as Gr. has said, which led to idolatry (in the wide

difficulty

last

stated

be

sur-

mounted, 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? wearies itself...so long 3. Ka/jLVfi]

sense of the word) they incurred it.

and by idolatry

14.
objects,

struggle, sink into

17.
r. op.

impatient of the worship of natural or of images.

Some,

evrevdev] sc. 5td

TTJS fj.eya\07rp.

Cp. Wisd.

xiii 3.

as

it

investigates.

44

GREGORY OF NAZIANZUS
teal

aa-repwv TrXr^o?, ol Be ovpavov avrov aaa rourot?, 049 TO irav dyeiv BeB&Kaat Kara TO TTOLOV rj rrotrov
TT}<?

ol Be
coy

rd aro^ela,
ri

yfjv,

avev ovBe
o

o-vo-rijvat,

vBwp, depa, Trvp, Bid TO Bvvarbv rbv dvdpaiTTivov /3iov

ol

5 Be

Tv^oiev
/cal

evcacrro?

rwv opar&v
/juev

eVe/3acr^7;crai/,

wv

ecopcov

rd Ka\\icrra Oeovs Trpoo Trjo d/jLevoi.

TrXdcr/jLaTa,
teal

elal Be OL teal
oltceicov,

eltcova?

irpwra

TWV
teal

OL

TrepiiraOeo-repoL

a-w/jLarifccoTepoi,

TifjLwvres

ye TOU?
ol

a7re\06vTa$ TO??
10
fJier

vTrofjuvij/jLaaiv

7retra /cal

TWV %evwv,

erceivovs teal fjuaicpav

WK

eiceivwv,

ayvoua

TT}? TrpMTrjs

<^)ucr6ft)9,

Kal dtco\ov0ia

TTJ? Trapa&oOeia-rjs Ttyu-?}?, co? evvo/jiov

teal

dvay/caias, eVetS?) ^poixa TO e^o? ffe/BaLcoOev IvofjiicrO^

.

ol/jiai,

8e

/cal

Bwaareuav

rives OepaTrevovres, teal

eTraivea-avTes, Kal /caXXo? 6avfJbdaavres, Oebv eTroirj-

15

aav

TO)

xpovw rbv
e lj-aTraT?;?

rt/jLCD/jbevov,

7rpocr\a/36/jL6voi

TIVCL

Kal

rfjs

eiriKovpov.
Be

15.

Ol
TJ

e/juiraOeo-repoL

avrwv Kal rd
OV/JLOV,

irdBj]

Oeovs
Kal

0eo2$

eTL/jLTjaav,

Kal

fjaaifyoviav,

d(re\yeiav,

teal peOrfv,

Kal OVK oZS

o TL

d\\o TWV TOVTOLS

20 7rapa7T\r)(TiQ)v, ov Ka\rjv ovBe Sitcaiav ravr^v d7ro\oyiav

14.
1

6 ect7raT7?s] -r^o-ews- be

15.

18 6eois] deovs de

|j

20 airo-

\oyiav TavTTjv ce

Kara TO TTOLOV $ iroaov r. /c.] hard to see what Gr. means by this phrase. Elias gives an elaborate double explanation which only shews how much it puzzled him. Prob. by rb TTOCTOV Gr. means the of motion, the planets e.g. rate moving at a different rate from the fixed stars while TO iroiov would
2.

lional*
ib. rovs aTreXdovras] Cp. Wisd. xiv 15 f. The Kal couples TipuvTes KT\. to r&v oc /c., not to cru/maTtK.

It is

10.
12.

rrjs irp.

XP^V
dos ws

0i crews] T^ os ^

^
r.

Cp.
7"^-]

13.

Wisd.

xiv

r6 elra ev

%p6^y Kparvvdkv rb
etyvXaxQ n.

acre/Bes

i>6/j.us

include their conjunctions.

5.

K. fj.v6ov\ Gr. adopts the Euemerist view of my-

15.

7rpocrAa/3.

6 TL Tv-^oiev

CK.

T.
e/c.

op.

depends on

o rt;
;

is

op.] in

Twi
app.

thology.

15.
sions,

Some

visible obto the subj. of T^. "any ject which they happened individuto select. ally"
1

and end

deify their own pasin utter degradation.

deceives

The Evil One

them
i

into

6. 8.

TrpocfTT](T.~\

Cp.

I.

TrepnradfcrTepoi]

more emo-

worshipping himself as God. /ecu rci, Trd6rj] 6. 17. Cp. iH. fteois er.] set gods over them.

THEOLOGICAL ORATION
evpdfjLevoi

II
rot/9
/j,ev

45
dffiicav

rwv

ol/ceicov dfjuaprrj/jidTtov.

Kal

TOVTO avveTcos p,ovov, Kara), TOU9 Be UTTO yrjv e/cpw^av, co TT)? ye\oias TOV Be et? rou9 K\rjpoovpavov. dvrjyayov

TWV TrXacr/Jsdrwv ovo/j,d TL Qewv 77 BaifAovwv 7Ti(J)rj/jiLO avTes Kara TTJV e^ovcriav teal avTovofjaav TT}? 7T\dvr]s, Kal dydX/jLara i&pvo-d/juevoi, wv KCU TO TTO\V reXe?
Bocrias.
eZro.

e/cda Tw

\Lav alo-xpais, TOVTO evofJLLO av.

TCOV

SeXeap, aifAacrl re Kal Kvlcro-ais, ecru Be oi ye Kal 7rpd%e<T(, /Jiaviais re Kal dvOpwjroKrovlaiS) Tiftav

Kal ra9

TTO^Ot?,

ToiavTas yap ejrpeirev elvai Oecov TOLOVijSrj Be Kal KvwSd\oi,s, Kal TeTpa- 10 rtyita?. T6 Kal Kal ep7TTOL<;, Kal TOVTWV TOt?
aiO")(i<TTOi<S

7eXotorarot9, eavTovs Kadvftpicrav, Kal TOVTOIS typovTes TTJV TOV Oeov B6av TTpeered?] Kav 609 /AT) paSiov elvai, Kplvau,
iroTepov Bel KaTafypovelv /jLd\\ov T&V TrpocrKvvovvTwv rj TWV TrpocrKvvovjjievcov. Ta^a Be Kal TTO\V 7r\eov T&V \a- 15 Kal ^dpiv 6eov TpevovTwv, OTI \oytKrjs 6Vre?
</>ucreG)9,

a/jieivov Trpoeo-TtjaavTO. Be^d/jLevoi, TO %elpov TOV Trovrjpov TO a6(f)i(T[jLa, TM Ka\(D KaT

&>?

Kal TOVTO

vroXXa TMV etceivov avTwv TOV TroOov Tc\av(^^evov 7rapa\a^u)V yap

TO
KaKov,
ola
TCL
r)Tr)crt,v,

KUTCL Oeov 20
K\eijrr)

iv

69

eavTov

Trepio-Trdar) TO KpaTOS, Kal

7
ot

2 Kpv\f/av] aireppi^av Reg. Cypr. 3 om TOV Or. I 8 TL^OLV TOVTO] TOVTO Ti/m.av d: TL/J.O.V TOVTOVS Reg. Cypr. d tresColb. 17 irpoeaTTjaavTo] TrpoeTL/m.-rja avTO Reg. Cypr.
||
||

||

ye] ore be

||

j|

14 iroTepov] -pwv
||

20

TrXavwfji.ei oi ]

-lav

||

21

TrepLcnraar)]

eirio~7ra.crr]

2.

TOVTO

o~vvTiiJs

/j.6vov]

io.

Tjdrj

5]
/c.

like

iam

for niox.

grimly humorous parenthesis: to bury them under ground was the only sensible part of the arrangement. 7r\acr uciTa;j ] these coun4.
rQ>v
1
/

K^wSaXa,
ib.

monsters
ep?r.]

rerpaTr.

Cp. Rom.

23; Wisd. xi 15 (16) aXoya epweTa.

K.
Ki>u>8a\a

Gr. means the personifiterfeits. cations of the passions, not (as in 14) the images of them; of the

15. 16.

evTeXrj. TUJV Xarp.] sc. ori KaTatypoveiv.

x^P tv
ola

8-

word
19.

in a free
T.

5e.] Gr. is using the and untechnical sense.

IT.]

images he has yet

5.

to speak.

for &;.

e^ovffiav K. a.VTovo/j.tav] Cp. 8 : arbitrary 7 ; for avTOv.

constr. is TOVTO T. ola T. TT.

20.

ao(f>.

The predicate. [r)v TOIOVTO]

1

irapa\a3uv]

Cp.

Trap

license.

4-6

GREGORY OF NAZIANZUS
e<ecrti/,

rrjv

wGirep

TV<$>\OV

^eipaywywv 6&ov TWOS

aXXovs d\\a%ov /careKprj/jLvio-e, Kal Siicnreipev Oavdrov Kal a7rcoXeta9 ftdpaOpov.

16.
5

et?

$v TI

OVTOI

jjiev

Srj
fJL7)

ravra"

rjfjids

8e 6

\6yos

Se^d/jievos

6(f)t,fjL6l>OV<>

OeOV, Kal

dv%0/jL6VOVS TO

dv7jye/J,6l>VT6v

Kal dKv/3epvrjTOv, elra rot? opw^evoi^ Trpoa-pd\\wv Kal L TOVTWV eo-rrjo-ev, rot? aTTCipyfis evTvy^dvwv, ovre
p>^XP

ov yap ^v \o<yov Sovvat Tr)v r)<yp,oviav rot? o/xor/yu-ot? Kara KOI $ia TOVTWV ayei, Trpo? TO VTrep Tavra, Trjv alo 6r)G iv, IO KOi Si OV TOVTOLS TO LVCH, 7rpi6<TTlV. Ti JCLp TO TU^aV TO,

ovpdvia Kal ra
/jid\\ov &e
TO,

Kal

fyvcriv

depos KOI oaa Ka9 vBaros, Trpo TOVTCOV, ovpavov, Kai ytjv, /cal depa vSaros ; ris ravra efjii^e Kal e^epicrev ; ris rj
CTriyeia, oo~a re Si
7T/30?

KOLVwvia TOVTCOV
15
7rai,V(*)

a\\r)\a, Kal
y

avfjityvia,
f).

*yap TOV

ip7)KOTa KCLV d\\orpios

e

Kal av^irvoia ; TL TO TavTa

Reg.
a,

16.
||

7rpocr/3aXAajj>]

irpopaXuv
rj

Or.

I
|

Tiye/JLoviav]

0/j.oTifji.ia.v

13 rts

-q

KOLVUVIO]
10.

om

i.
(

?06(riv]

desire,

from e0ie0-0cu

jrepiearLi

13).

or perhaps,

] they still exist ; they have existence in

16.

We, on the other hand, are

abundance
ir.
5i

led by reason to worship, not nature, but the Author of natiire and its

; cp. 25. dtpos] sc. 0^perat.

Ka0
;
:

(JSaros sc. tffriv,

under the water

cp.
is

wonderful order.
6X670?] reason. When Rea4. son 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 irov r)p6s of
6.
ib.

like

Kara

7175

underground

24.
If this r/s 77 Koivuvia] 13. right reading, of course it is
is

the

this it?

came
<ri;/x0.

partnership? If we read
OVJITTV.

i.e.

what whence
in

ris K., KOLV. K.

/c.

must be

ap-

the previous section.

,

6. irfjQcrfiaXKuv] intrans. as in K. ruts dtrapxT]^ ft>r.] Passing

position to the rls before fyue, who combined and distributed them ?

what partnership and

concord between them?

union

and

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
:

should have expected if oirre is right, Gr. must intend to connect the clause closely with Kal 5td TOVTWV. Kara vr\v ar#.] things as 8.

to stop in 9. ouSe fj,. ;

(taTT)<r(}>)

there.

We

M^x/"

as

TOV elp-nKora] him who said 15. it. 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

much subject to the

senses as

we

are.

harder, however, to say,

whom

Gr.

THEOLOGICAL ORATION

II

47
dp"

o^ KOI dyov T^V a\r)/crov (fropdv Kal CLKW\VTOV ; OL% 6 T%VLTTJ<; TovTwv, teal Trad \6yov evQefa, Kad^ ov TO irav (peperai, re Kal oVfayeTat ; r/9 8e 6 re^vLrri^ TOVTCOV ;

TavTa Kal 66? TO elvai Trap ayaja) v ; ov% 6 weir our] ecrra) 5 ov yap 8rj avrofjudrw boreai roo-avrrjv Svvajuv. ical TO TOV TO TIVOS TOVTO, rd^ai; avrofjidrov. yeveaOai yap
up*
KU><$

TU>

el So/eel, 8o)fjt,v.

TLVOS TO

Trjpfjo-ai,

KCU

(f>v\d^ai

icaff 01)9

TTpayrov vTrearrj \6yovs ; erepov Tt^o?, TJ rov avro/jbdrov ; TOVTO Be TL TTOTC erepov &r)\a$r) irapa TO avTo^aTov. 10 d\\o 7T\r]V deos ; OVTO)? 6 etc Oeov \6yos, Kal Tfacri
<TV/JL-

(frvTOs,

Kal TT^WTO? cv

rj/jiiv z^o/xo?,

Kai

TCCiGL avvrjfifjLevos, eiri

Oeov

rj/jids

dvrjyayev IK TWV opwfjievwv.

Kal

&r)

\eyci)/jLev

17.

Qeov, 6 TL TTOTe

fjuev

ecrTi TTJV (frvcriv

Kal

Tr)V

ovaiav,

OVT Tt? evpev dvdpunrwv

fjiev

vrcoTTOTe,

ovTe

/jurj

evpy.

d\\*

el

15

evprjo-ei,

TTOTE,

%TjTei<rOci)

TOVTO
a>9

Kal

e/i-o? Xo^yo?, Trapd TWV j3ov\o/jLeva)v. evpijcrei, Se, TO deoeiSes TOVTO Kal 0eiov, \eyco Be TOV rj/jueTepov vovv

Kal \6yov, TO) ol/ceiq) 7rpoo-fjii,j;r), Kal r) eiKu>v dve\0y Kal TOVTO 20 TO dp-^eTwrrov, ov vvv fyei Trjv efyecriv. 7T/309

a70i/...ctA:wXurop]
||

VTTO rrjv

a\rjKTOi>

(fiopav
||

/cat

aKdiKvrov ayayov
-o/j.et>

Reg.

Cypr.

10

om

cri>^0i;Tos.../ccu

Tracrt

12 Xeyw/j-ev]
is

be

means by roV etp. Elias refers Oppian Halieut. 412 0177 avv
i

to

mean
i

conducted.

Cp. in lulian.
KO.L die^-

<pi\6-

\i 6ia KVK\OV rtj/6s evdvvwv

TO;

rr)Tt

aidepa re, KT\. Jahn prefers Plato Tim. 35 A foil. The resemblance is not very close; but in Tim. 32 C occur words
diaKpivas
6K^<5acr<ras

dyuv TOV airavra Kba^ov.

5.

10.

-rraffi 0-i

auro/xary] to chance. u0i Tos] not exactly =

/

<?/A0irros,

but

which come somewhat nearer.

The

with

like

(ruvTj/u,[jitvos

naturally bound up (from ffvvair-

body of the world, Plato there says, was formed of the various elements
Si
i:(rx

reiv) just after.

ava\oyias
v
t>s

6fjio\oyri<ra.v,

(f)L\la.i>

re
to

TCLVTOV

avT(

vv\06v.

Hereafter we shall know as are kncnvn ; here, the most privileged attain to a knowledge which is

17.

we

Perh.

Opp. comes the nearer

language. \uyov evdels]

Gr.

Gr. does not mean (like Plato) that the universe is conscious of the law by which it
i.

only relatively great. but whether man 15. a\X el will ever find*
*-

/j,ti>]

19.
it

ry

oi/cety]
:

with that
s

to

which

belongs

Vaughan

spirits their

acts.
3.

fair

kindred catch.

Cp.

12 sub

8iecryeTcu]

seems simply to

fin.

48
elvai
yu-ot

GREGORY OF NAZIANZUS
Bo/cet

TTOTe ^/ia?, oaov eyvwa/jieOa.

TO Trdvv (^C^ooro^ov/jLevov, TO Be vvv elvai ftpa-^eld rt?

aTTOpporj Trav TO 6t?

fjiiKpov
5

^^d^

fyOdvov, /cal olov fteyaXov

Oeov,
/XT)
rj

</>&)ro?

aTravyacr^a.

cocrre /cal el rt? eyvco

eyvw-

Kevai

/jbe/jbapTvpiiTai,

TOCTOVTOV eyva), oaov

<f)a)ToeiBe(7Tpos.

aXXou
/cal

TO LCTOV
VTrep-

eXXayLi(/>#eWo9

$avr)vai
evofjiicrOtj,

TO

f3d\\ov Te\eiov
18.

ov

Trj

d\7)6eiq,

Trj

Se TOV

Ata TOVTO

Ez^fo)?

fjLev

ij\7ria-ev
r)V, /cal

eTriKa\elcr9ai TOV

10 Kvpiov eXvrt? TO /caTOpOov/jievov

TOVTO ov

yvoocrecos,

aXX
el

eVt/cX^creft)?.

Ez^ft)^ Be /jieTeTedrj
rj

/juev,

OVTTCO Be Brj\ov,

Oeov

fyvcriv TrepiXaftwv,
V)

7repi\7j (fr6/j,vos.
/cal
T)

TOV Be Ncoe
ef

/ca\ov

evapecrTrjo-is,

TOV

KOdfJiov
KOO-/JLOV

o\ov
(77rep/j,

vBa

Biacra)o-ao-0ai,
1

Trio-TevOevTos,
TTJV

5 iJbiKput
e/c

fyevyovTi
7rto-Tea)9,

e7ri/c\vcriv.

A/3paa//,
/cal

Be

/jieyas

TraTpidp-^r]^,

Ovei

6vaiav
co?

/cal

TT}?
&>?

fjbeyd\r)s

dvTLTVTrov 6eov Be ov-%

edpe^jre,
/cal

Oeov

elBev,

aXX

dvOpwrrov
(

eTrrjveOr),

cre/SaaOels
<j>vyoi>Tib
||

17.
1

2 eifat]
axTTre/) elf

yvwvcu

Coisl. 3 tres Colb.

18. 15 (pevyovri]

8 ws]
1.

TO

Traz/^
i

0tXocr.]

M^ ^rm/

dictum?
1

Cor. xiii 12. 2. rb de vvv eZVcu] for the time Elias comments on the Attic being," idiom, and compares the way in

had either attained, or would ever attain, an adequate knowledge of

the divine nature.
13.
evaptffTTjtns]

Gen.vig (LXX.)
triste

KaXof,
stabulis.
14.

constr.

like

lupus

which
3.

flvat.

is

used with

e/ccij

(pddvov
j
(?j-,

ets,

Breaches?

Smo".

7rtrrei;^^Tos]

entrusted

18.

Enoch, h oe, Abraham,

Jacob, though so highly favoured, never saw God as God. ^\7rto-ei ] Gen. iv 26 (LXX.) 9. oSros r}\TTi.<rev e?rt/c. r6 ovofAa KvpLov TOU 6eov. Even to call upon His name was beyond the present powers of Enos: he only succeeded (r6
is

with the duty of saving? 15. eSi/catci^T/] Gen. xv 6. dvaiav ^VTJV] Gen. xxii 13. 16. because Strange, miraculously
^
1

KaTopd.) in hoping to do it. of course active in meaning. ii. /j-fTer^dtj] Gen. v 24

E7rt/c.

cp.

Wisd.

iv 10. This implied high favour with God (pfr), but it did not of itself prove (OUTTU) that E.

It is prob. that Gr. supplied. means the ram, rather than Isaac ; for Basil also makes the ram a type of Christ (de Spir. S. 14, p. 3191)). 18. Gen.xviiitf. Although Z8pe\f/e] the detail is taken only from Abr. s history, the restriction is intended to apply also to Noe. Perh. Gen. xviii f-n-rjv^B-rj]
il>.

17 foil.

THEOLOGICAL ORATION
OGOV KaT\a(3ev.
Tivd,
/cat ? LVCL

II
v-^ri^X^v

49
e<pav-

laKGD/3 Be

K\LpaKa
avobov,

JJLGV

877X0x777,
et?
Ti/jbrfv

dyyeXcov TOV vTrep TH^&V d\ei(j)@VTa \L6ov TrapaKal EtSo? Oeou TOTTW Ttvl Trpocnyyopiav SL&O)(TIV
o-TrjKrfv

teal

d\ei(j)ei

TOV cxpOevTos, Kal

77

o>?

TraXatefc,
77

TTOTC

eanv

77

dvOpaiTrw rc3 Oea) irpocr7rd\7j 6eov TT/DO?

Trpos

Ta^a

Trj<$

dvdpa)7rivrjs dperrj^

Oeov d
rj

teal (TVfji(3o\a TTJS vraXT/?

TrapaoeiKvvvTa

TTJ?

cVl TOV crco/xaro? fyepei, TTJV 76^77x779 ^ucreco?, ^at d&Xov

Trjv /jL6Ta/3o\rjv TT}?

/

Ia/co>/3

Icr^a77 X,

Trpoa^opia^ \a/jLj3dv6i,, /jLeTOvo/jLaaOel? 10 TOVTO Srj TO yiieya al TLJJUOV

oi^re rt? uTre/9 CLVTOV
(f)v\a)v,

oe ovT6

auTo?

TWV owSetca
i]

&v

iraTrjp

rfv,

OTL

Oeov

19.

otyiv o\rfv e^wprjaev. HXta Se oi;re Trvev^a

,
&>?

fBiaiov,

OVTC

Trvp,
77

ovTe 15
rt?
f

7*779

laTopias

d/coveis,

aXX

avpa
om

a] a\ei0e^ra acdf:

a\i0eira e
ii

jj

4 EiSos] okos El: taw

76^7777;?]

yevvrjTTjs clef

14

77

oi/

0X7?^] o\-rjv oi/ ts

(om

77)

e:

O\T]V

df

Gen.
3.

xxviii 12.

12.

e/ce^o 5e] refers to

sa~v in a vision

\idov]

Is.
i

xxviii

16

etc.

lows, OTL 6. fyvaiv KT\. The 5e the apodosis to K\i/m.aKa ^v.

ib.

what folmarks

a\i(f)d. Is. Ixi

4.

This rity than

(Zxptaev) etc. EZSos G.] Gen. xxxii 30 (31). reading has better autho-

celled
for

virtp avr6v] Jacob was exby some of his descendants, but none of them could make room

ot/cos 6., i.e. Bethel. On the other hand TOV 600. seems more like a reminiscence of Gen. xxxv i, 9 and TT(f>dvTj) ; (in v. 7 the word is

perh. it might have been more natural to mention the name of Penuel after the mention of the
wrestling.
6.
777-15
7T.

take in, or perh. (xupew), the whole of God. 19. h as, saias, Ezekiel, and others, were unable to receive the revelation of the Divine nature in
bear,
itself.

16.
0wi>7?

17

avpa. TLS 6.]

Kings xix 12

e.]

The whole

clause

forms a cogn. ace. after TrpoairaX., wrestles whatever wrestling that of God with man may be.
or perhaps 77 Tctxa] 7. be best to say) the trial, prefers this turn, because
(it

would

etc.

He

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
atfpas

XeTrnjs.

The ns

God was

not

wrestling

for the mastery, but

to try the dperr) of Jacob. 8. Gen. xxxii 31 (32). <rvfj.po\a]

have been thought to manifest Himself wholly in them, but that it was impossible to imagine this in connexion with the small breeze.

M.

50
b\iyrj
rrjv

GREGORY OF NAZIANZUS
rov
Trapov&iav, KOI ravra ov rivi ; ov teal dpfjba Trvpbs dvdyeu BrjXovv rov Si/caiov TO virep dvdpwjrov.

Oeov

do-/ci,aypd<pr)o-ev

HXta

Trpo?

ovpavov, M.avcoe Be rbv Kpurrjv Trporepov, KOI Tlerpov rbv vo-repov, TTW? ov TeOav/JLCLtcas ; rov fjuev ov$e o^nv

fjLaOfjrrjv
(f>epovra

rov

<f)avracr0evro<;

Oeov, teal Sid rovro,

ecopdfca/jLev
&>?

AvroXcoXayLte^,

(v

yvvai,

\e<yovra,

Oeov

ov ^wprjrijf;

ovo"rj<$

dvOpcoTrois ovSe fyavracrias Oeias, pr) on ye (frvcrew rov 8e teal rov (fraivofjuevov Xpifrrov rw TrXotco /jurj rrpocrieiJLevov, 10 KOL ia rovro aTroTre/jLTro/jievov. Kairoiye Oep/Aorepos ra)v

eiriyvwo-w Xpio~rov Tier/30?, Kal Sid rovro ri 8 dv pi^blMevos, KOI rd /JbeyLara Trier evbfjievos.
et?

d\\a)v

Trepl Ho-atof, ical

lefe^^X rov rwv

;

fjbeyio-rwv eTTOTrrov, ical

rcov
1

\OITTWV

7rpo(j)r)ra)v
7rl

cov

/j,ev

5 eiSe

Kadr^fxevov

6p6vov

80^779, KOI

rov Kvpiov ^aftacoO rovrov VTTO rwv

/cal

o-epa(j)l/jL
,

KVK\ov/jLevov

alvov^evov

KOI

eavrbv re

rc3 dvdparci /caOaipo/jievov, /cal

Trpo? rrjv Trpotyrjreiav Karapn^b/jLevov b Se KOI TO o^rjfjua

rov Oeov rd
20 Opovov,
19.
1

xepov/31/j,

Siaypdfai,, /cal

/cal

TO

VTrep

avrov
||

rov vTrep avrwv arepeco/jia, /cal rbv ev rw

eaKLaypa^Tjffev] effKLoyp. a

om

/cat f

||

10

om
i

a7TTpvy(*)v

||

17 aTroKpvTTTO^evov]

KpvTrTO/jiei>ut>

KpvTrrofj.voi>

Colb.

Or.

||

19 avTwv] avrov
/cat

Reg. Cypr.
Gr. seems to have forgotten that Christ was in the boat. n. fj,aKapi6u.t>os] Matt, xvi 17
foil.

i.

/cat

raOra] used like

roOro,

and that without shadowing forth His nature. If Gr. had meant raOra = rrjv irapovffia.v, he must have said
ravr-^v.
i.

15.
(56|r/s

Ka6r/fji.vov eVi 6.

d.]

Is. vi

i.e.

HX. rtvi;] and what Elias? what was he?

rbv Kpirrjv]

seems to come from Matt.

xxv

31).

4.

M.

is

not so styled

in the

book

itself.

a 6. d,Tro\u\a/Jiv] Judg. xiii 22 But as Gr. quotes the free version. words in precisely the same form in
possible that he may have found them so in some text.

a.TroKpvTTT6/ji.vov] This is Gr. s addition to the narrative, unless he means hidden from themselves by the Seraphim. It is indeed possible

17.

Or. ix
8. 9.

i,

it

is

that he understood irptxruirov, ?r65as, in Isaiah, to be those of the Lord.

ib.

eavrbv re]

and saw
i

himself.
4.

fJLT]
r<

flri]

Cp.
/UT?

n.
irpo<n.]

18.

TO 6 x^a] Ezek.

It is

TrXot a;

Luke v

8.

not actually described by that name.

THEOLOGICAL ORATION
crTp6(t)/jLaTi (fravra^o/jLevov,

II

51

Kal fywvds

STJ

rtvas, KOI opiids, Kal

r]v
rj/juepivrj,

irpd^eis, Kal

ravra

elre fyavTaaia rt?

yito^ot?

6ewpr}Tr) rot? dylois, eire VVKTOS dtyevSrjs

cr^rt?,

etre roO

rjye/jboviKov TVTTGDO-IS o-vyyivofjuevr) rot9 i^e\\ovoriv

ovcnv, eiTe TI

d\\o
oZez>

ft)? Trapov/c eZ&o? TrpoQrjTeias dTroppTjrov, e%ci) 5

\eyew

XV

rw^

TrpcxfrrjTwv ^eo?, /cat ot

cav o

ra roiavra

7r\rjv ovre ovrot irepi

/car

aurou?,

ecrr?;

eV

\oyos, ovre r^9 vTroo-rrj/jiaTi, Kal ova-La

<$vo-iv

xvpov, Kara TO yeypa/AfMevov, ov$e 6eov

20.

77

elSev

10

TLav\w
Kal
TJ

Se el

/JLEV

K(f)Opa r/v
e/ceivov

7rapeo"%6v
^7

6 rpiros

ovpavos,

/ze^pt?

irpoooos

dvd\r)tyi<s, rd%a dv TI Trepl 0eov 7r\eov TOVTO rjv TO T^? dpTrayTJ^ fjivcrTrjpiov. eVet Se dpprjTa r)V. Kal rj/jitv TOGOVTOV Se dKOvcra)fj,ev avTOV TLjudaOa).
y

<Tia)7rf)

Hav\ov

\eyovTO<$,

OTI

e/c

jjuepovs
TO,

yivoMTKOfjiev, Kal

raOra Kal
Trjv
4
KO.TO.
,i

ToiavTa
avretXcoz/

6/Jio\oyei

yvw(7t,v,

SoKi/JLrjv

TOV
i
j|

ev
8 /car avrovs]

crvyyLvo/j.evr]^

avyyevofjievri clef:
i

ffvyyevo/^evov

Or.

TOVTOVS

3.C

duo Reg. Or.

-ffo^ev f
i

2O.

1 1

Trapecrxei/] a?rep

5 aKovff(t}/u.v
i.

^wj/ds] Ezek.

24, 28;6p/ucis,

11.

19 foil.; Trpd^eis, ii 9. roO 177. TUTruxm] a;z impres3. sion upon the rational mind? Hye/j.., i 3. 2,vyyii>o/j.tvri by a very natural

vnlged
oup., i 12.

/c0opa] capable of being di~ cp. Plat. Zar//. 201 A. Orp.

xii 2.

Cor.

hyperbaton for -vov. 6. ot ra r. eVep7-] those upon -whom such effects are wrought.
8.
swtfz ^. &TT77 uTroar.] Jer. xxiii 18. T7r6(TT. is an establishment"* of some

TUJJ/ fear

aurotfs]

those

of their

kind; in
son
;

Sam.

xxiii

14 of a garri1
<z

or court, Jer. prob. Gr. however ^familiar circle?

in

^, not to a 7rp6o5os to signify that it represented a progress in St P. s spiritual experience, and not merely an incidental privilege. Cp. v 26. Gr. will not etirep TOUTO] 13. even admit that we can be sure that St P. thereby became acquainted with the Divine nature. The dp71-01777 was in the strictest sense a
?r/)6o5os]

nom.

to

7rctp&rxej>.

He

calls

it

curiously misunderstood the to = vrr6<TTa(ris in the sense of

(cp.
9).

word
oi)cri

16.

e /c

pepovs]

Cor.

xiii 9.

2O.

6?

Paul only saw through a

52

GREGORY OF NAZIANZUS
X^crroi), o yiieya? T?}?
d\r}0eia<:

XaXowro?
/col

Si$d(TKd\o(>

Kal Trdcrav

TTJV /cdrco

<yv<ti<iiv

ovSev v

rd eaoirrpa Kal rd alviy/Aara riOeTai,

dXrjdeias
lara/jievijv

GO?

ev /jiiKpois rfjs
/jirj
\iai>

lvd\jjiao-iv.

el

oe

&OKO>

rd 5 rtal vreptTTO? /cal Treplepyos

aXXa rtm

TV)(OV

TJ

ravra

tfi>,

roiavra efera^W, ovSe a fir) Svvcnai vvv

a
1

Ofjvat, (iirep o

Ao^o? auro?

vTryvicrcreTO, a)? Trore

/cal
/jujS

dOjJLeva /cal rpavcoOrjao/jieva

av avrov

%Q)prjarai TOV

/cdrco KOCT/JLOV

Iwdvvrjs 6

TOV A^o

10

77

fJLe

ydkri r^9 d\7]0eias

<f)covr),

Siaypi^ero.
/cal

21.

Tldaa

/JLV

ovv d\r)0i,a
/cal

?ra?

Xoyo?
/j,e<yd\a

fjiapros re /cal SvaOecoprjro^

15

opydvw fjuicpw rwv OVTWV yvaxriv rrjv rfj aocfria dvOpamivr) 8r)jjiiovp<yov/jiV, Kal TOL$ VOTJTOI? 7rpoor/3d\\ovT$ /zera rwv dypevovTes, wv Trepi^epo/JLeOa OVK dvev alo-Orjo-ewv, alaOrjcrewv^ rj
v<fi

olov

KOI

Tr\av(t)fjie6a^

Kal OVK e%o/jiV

<yv/Ava)

TW

vol yf/x^ot? rot?

TTpdy/uiao-w

evrvyxdvovTes

JJLOL\\OV TL Trpoaievat rfj d\i]0eia,

Kal TOV vovv TvirovaOat rat? KaTaX.rjtyecriv. o 8e Trepl Oeov Xo^o?, ocrft) reX6core/309, Toaovrw Sucre^/crorepo?, Kal
20 TrXetou? ra?
i
KO.I Tracrai ]

chmXTret?
5to /cat Tracra^ e
||

ewv Kal ra?

:

o KCU

||

om

aTrep

ws] tcrws
Trpo/S.

Reg. Cypr.
c2
||

Reg. a duo Colb. 8 a] a?rep d

||

|l

4
)|

om

/carw

def

21.

14 Trpoo-jSaAXo^res]

15 Trepifapo/meda

/cat TrXai/w/xefla]

irepnr\a-

vufji.e6a /cat Trepitpepo/Jieda f

ZaoiTTpa 3. xiii 12.

K.

r.

atV.]

Cor.
repre
-

/0
]

iV5aA 4. sentations?
5.
7.

ua<rt*
/

figures J
Trept ep-y.]

21. /i// abstract truth is hard attain with siich instruments as we possess, but above all the truth about God. So Solomon and St Paul

Treptrros
in

/c.

Cp.

i.

vTrriviffaero]
,

darkly
xvi
12.

inti-

and David, who despaired of knowing even himself

confessed;
14.
.

mated
8.

John

Trpofffi6X\ovTes~\
at.,

Cp.

16.

Tpavwd-r]cr6fji.fva]

Cp.

4.

Mera rw^
18.

cp.

%wp?7(rat ro^ /c.] John xxi 25. 9. By a strange oversight, Gr. confounds the Forerunner with the Divine. $wvr), perh. with ref. to

rbv vovv TVTT.

12, 13; also r. /car.] to

26.

have

our minds fashioned by what we

perceive?
>

19.

5u<re0t/cr.]

harder to come af

John
10.

23.
l

(e<j)iKvei(r6ai).

diupifrro]

to define

so

to

20.

d^TtX??^ets]

From

affirm.

notion of

catching hold

the general of a thing

THEOLOGICAL ORATION
7rav

II
77,

53

jap TO

evuardiJievov, KO.V

/Bpa^yrarov
KOI
rrjv
i<}

rov rov \6yov

TT^OCTCO

eVecr^e KOI

$i,e/ca)\vo-,

TO

eV

wcrTrep

ol

TOI>?

ITTTTOVS
TO>

TO?? pvrfipcriv

fapopevovs, KOI
ovra) SoXoyu-o)^

dooKijrw rov rivaypov

o
do^>i(jd^vo^

yLtez^,

Trepio-o-d 5

KOI icaO eavrov, vTrep rrdvras TOU9 yevofjuevovs efJbirpocrOev

TO

T?;?

KapSias TrXaTO?
%i>(7i<i

Swpov 0eov, Kal

77

Oewpias, ocrw irKeov Sa"ifri\,crTepa TO?? jBdOeo-i, TOCTOVTW 7r\eov iXiyyia, KOI TeXo?
TT}?
<ro(f)ias

e/

evpelv ocrov

Siecfrvyev.
TT)?

(f)iK(T0ai, ovTra)
fjSei,

\ejw
$e

ToO

ITaOXo? Se Treipdrai pey 10 #eoi) fyvaews, rovro yap

fjiovov

Traz TeA.co?
ejrel
,

a^waTOz/

6V,

aXXa

TWV rov Oeov

rrjs

tcpijjidrwv

ov% evpiGKei $ie%o$ov ovSe crrdaiv

?j

ovSe et? re (fravepbv re\evra Trepas

TT;?

TroXu-

Siavouas,
0av/jiaro<?

del rivos

TOI)

vTrotyawo/jLevov rov 15 (iva Kal avros Trddco TO IGOV)

/cal

7rpi<ypd(j)i,

rov \6yov,
ov c

7T\ovrov
c~e
\\

6eov

/cat

12

om

14

come

the

helping

(e.g.
l

opposite meanings of r Cor. xii 28), and

seems to show that he read the same, TrXctros being his interpreafter
tation.
9.
ib.

(as here) of objections^ difficulties. Pint, de Def. Orac. (II 438 I)) has

Xi^ats,

spread?
reels.
<ro0t

expanse?

IXiyyLa]

the expression ws^x oi/ra

""oXXas

O.VTL-

X^ets
1.

KCU virovoia.s Trpos rovvavrlov. obstruction. ej KTTa^ej oi ]

as

it

makes it rAos rt TT. as] were the end (perfection) of

ivisdoin to
AtVyos)

find how far

it (6 Trepi 0.

2.
4

ewtax 6

// lets

and

KT\.] hinders.

gnomic
1

aorists:

has escaped him? to such passages as Eccl.

viii 17,

Gr. refers
vii
foil.

23

foil.,

3.

pvTijp<rii>]

reins
2.

dflpocos,

and perh.
Kyn^dTwi
(rrdcrii
]

xii

12
di

suddenly? cp.
5.
cro0t<rd/x,ei

13.
i

Rom.
.]

xi 33.
is r.

os]

Kings
27
i

iv

31

//;.

r?js

(LXX.
iii

in

Kings
TT.

iv

Swete)

ascent never stops,

15.

i.e.

that the endless.

X.]
lit.

cVo (piffa.ro VTT^P roi s 76^. 6.

12.

dei

ri^os

virotp.

Z/ut-Trpocrdev]

Kings

something
disclosing
16.
iva. K.

remaining ever dimly

auros]

Ka#
after

eavrov might be (as in

itself.

19)

temporal
7.

his pattern ; but the connexion is in favour of

By

his

exclama-

in his time.

tion, Gr. has dramatically put himself beside St P.

Kapdias TrXdros]

(iv

25
;

i Kings iv 29 Sw. reads x^/^ Swete). and Gr. s x^" ts directly

rov X.] He con17. Trepiypd<pei. eludes his discourse with astonish-

ment.

54
TO

GREGORY OF NAZIANZUS
TOLOVTO Ka\el, Kal 0/^0X076? TO aKaTaXrjTTTOv, /jiovovov^l TO,
os,

TWV TOV deov avTa TW

Aa/3l>

TTOTG

fjLev

dftvcrcrov 7roX\rjv ovofJid^ovTi TO,

TT]V

TOV

Oeov
5

KpifJLCiTa, 779

OVK eaTi

cBpav

rj

fjieTpw

rj

alcrOrjo-et

\afiLv, TTore Be KOI TTJ? eavTov

7r\eov
22.
fcal
r)

T0av/Aao~Ta)o~0ai, Trjv
crfcrrao-ect)?

yvwcnv e% kavTov
KeicpaTcuworOal
re

\eyovTi,

/caTa TTJV eavTov Bvva/jiiv real TrepiSpa^iv.

"\va

Traaav
;
;

TTJV

yap Ta\\a eacra?, (frrjo-i, avOpwrrivrfv (frvcriv

rt?
77
KIVY)<TI<$

irpos
/cal

epavTov

ySXe^rft),

o-vfji7rr}iv,

T/?

r;

TTCO?

TO dOdvaTOv

TW

6vrjT(j>

ai

TTW? KaTco pea), Kal avw fyepofjuai ; TTW? Kal TrdOovs TTW? ^corjv SiBwo ;
i,,

jBdvet,; .7TW9 o
fjbvu>v,

vovs Kal TrepiypaTTTos Kal dopiaTos, ev Kal TrdvTa efyo&evwv Ta%ei (fropds Kal pevcrews ;
&t?

r^

fjLTa\afi/3dv6Tai \oyay Kal yu-eraStSorat, Kal

aepo?
al

Kal

yLtera

rwv

Trpay/jLaTcov

elaep^eTai
|,

TTW?

6 eavrov] avrov ce

22.

8 yap] 5e e

12 Trept^pa^erat] 7rept0epeTat ac

i.

i.e.

such TO rotoOro] the field which his

afivcaov
7).
TT.]

a thing,

n.
avw

/cdrw pew]

mind

sur-

0., prob.

by decay and death: Gr. means by contem-

veys.
3.

plation.

Ps.

xxxvi

(xxxv

mean
5.

the

5pa Gr. bottom?

By

seems to

redavfJL.] Ps. cxxxviii (cxxxix)

ib. ^vx ff] without the art., points the contrast between the nature of the soul and its limitations. Ilept7pd0ercu, because confined in the

That the knowledge even of his own constitution was too wonderful It is possible, however, for Aim.
6.

body.
12.

faty
it

and

yet

& 5.J sc. to the receives from the

body; body a

that

Gr. misunderstood the

that
it

to

share in
13.

its Trddrj.

was the contemplation of himself and of his constitution which made the knowledge of God seem
overwhelming.
6.
fj.T]

mean

gence works

Though our intelliwithin limits, those limits are themselves capable of indoptaros]
definite extension.
14.
e<podeu(ijv]

/ce/cpar.]
5tii>(i)/j.a.L

ibid.

eKpaTaiudr),

ov

visiting?

?rp6s

avrriv.

Hepidp.,

15.

5t

d^pos

%]

Perh. by means

.grasp?

of speech.
16. /ierd ruiv -rrp.] Intelligence enters in with the things around us, because we learn by them. This is further expressed by aiad. KOIV. ;
it

22. Well might David despair ; for how marvellous is man s constihis birth, his sustenance, tutiou, his instincts, his continuity^ his very organs and the media in which they
act,

is

in

partnership

with sense,
itself

a microcosm in himself. 8. sc. David.

07j<ri]

though capable of withdrawing from the senses.

THEOLOGICAL ORATION
Koiva)Vi,
real

II
;

55
/cal

crvcrreXXerat
rj

CLTTO

TWV

alcrdriorewv

ert

TTpo TOVTCDV, Tt9

Tc3 T?79
teal
<f>vcrea)s

7rpa)Trj 7r\d(7t,^ rj/juwv real

criKTTacns ev

ep<yaarr]piw ;

KOI rt?

77

r\vraia
real

T\ico(Tis

Tt9

f]

T?79 Tpotyfjs

e</>6(7i?

T/9 ijyayev

7rl

ra? Trpcora^ Tnjyas

jjuev

real

TOV
Se

TTW? (TITLOIS
ris
77

awfjia,

\6yw

TT)? (frvcrea)?
real

6\rerj

real Trpos

a\\rj\a

ro?9 yevvco/jievoiSy iva rc3

aw10
/u-ej/

Ste<7T7?/cora,

ecrr^reora re ra et3^ wy TOO-OUTO)^ OVTWV al

a)ov OVTJTOV real
TT;

7TW9 TO avrb
o-rda-et,,

aOdvarov, TO

TT;

TO pev yap v7rej;TJ\@, TO Se dvTeicrr)\6ev, wcrTrep ev 6\rca) TTOTa/jiov fjurj eo-TWTO9 real
yevvrjorei
;

TO Se

s.

rro\\a 8 av
TTJS

TL (friXoo-otyijcraw Trepl jjL6\(ov real

1

reai

?rpo9

a\\rj\a TOVTCOV evapfjioana^, irpos

77/xcjj

TJ/J.<JJV

/cat

df

||

x a :)a fT77P
/
||

+r

tt

||

10 dt(TT~rjKOTa]

+ KO.I

||

I r

/weraaracrei]

Reg. Cypr.

14

0tXoo"o-

ts] cnrep/j-oXoyrjcrais

Coisl. 2

2.

ry

TTJS

0. ep7.1
s
//..]

nature

laboratory? the mother

3.

womb.
finis/ting

so that alike?

no two men are exactly

TO ai)ro
^

reXeimu a
,

//*

n.

woi

animal
as

touch
4.

sc.

before birth.

kind of animal

we

for talk of

^0ecris K. 5td5o(Tis] the instinct

which impels the babe to seek its nourishment, and the provision (lit. distribution ) which supplies the
need.
5.
a<pop[ji.ds]

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
(rrdcret,

weans
meant.
1

of course

into

the

breast

is

Auro^drws,
\Ketv.
final

another fcDoi Meraremoval by death.

.

instinctively? 6X/c7j] attraction, from 7.

"Iva

12.
13.

UTre^Xfle]
oX/cy]

is

not used here in a

7. Cp. (rwex^rcu]

sense.
8.

instance of 6X:6s = which might mean the flow or current of the river.
6X/c->7,

gnomic aor. There seems to be no

sc.
1

ra yevvwvTa

K.

TO, yevvufj-eva.

How, Gr. asks, ei8rj] forms. the common form so constant while appearing with such a variety and in of distinguishing features all that variety the peculiarities of each individual remain untouched,
9.
is
;

Suidas gives an interpretation 656s aywybs pfv/maros, and quotes the phrase TOV O\KOV rov vdaros ^Ko\f/ev. Here then it would mean as in the channel of a river, which (river) never stands still, yet is ever Mere. This is in accordance with the common meaning of b. = s2tlcus.
-tj

56
%peiav re
ofjuov

GREGORY OF NAZIANZUS
Kal /eaXXo? avvearairaiv re
/cal

fcai

rrpoe^ovrwv re
fjuevwv,

rrpoe^o/jLevwv, evov/jievwv re Kal

/cal

(^>UCreft)?.

rrepie^ovrwv r TToXXa rrepl

Sea

rrpie%ofjLev(jov, VO/JLO)

K
CM,

(JHOVWV Kal

UKOWV

7TW9

<f>epovraL

rwv

Sia TT}? ev

/^eo~a)

(jxovrjriKwv opydvaiv, al &e v rov depos TrXT/y*)? KOI rvTrcocretds aXX?;Xcu9

em/jLiyvv/jievai,.

TroXXa

rrepi

o^eeo? dpprjrws

rot? oparois, Kal JJLOVM TOO ftovKecrdai Kal O/JLOV vol 7rao"%ovcrrjs pera yap TOV icrov Kal ravrov
ra>

K6ivos re fiijvvrai rot? voovfievois Kal avrij rot?

TroXXa Trepl rwv a\\a)v

el(n>

alo-dtfcrecov,

at

rwv

e^codev, \6ya)

fir)

Oewpov/jievai.

TrapaSo^ai TroXXa rrepl

r?)?

ev vrrvois dv array crews, Kal TT}? Si oveipdrcov dvarr\dcrea)s,

re Kal dvafAVijcrecDS, \o ryi<jfjiov re Kal OV/AOV Kal Kal avvroaws eirrelv, ocrot? 6 /u/cpo? ovros KOCT/LIOS
,

o dvOpwrros.

b
e
||

j|

12

Xo7^] \oywv
OKTOS
5tot/c.

Txeg.

Cypr.
iot/c.

TroXXa]
/cocr/xos f

+ 5e
1.

15 oirros re
/c.

5toi/cetrat]

/cocrytcos

e: OITOS

o-fi/eo-T.

Sietrr.]

coordiuittv

nated and differentiated wzt/t a

alike to use
2.

and beaiity ? irpoe xovTuv re K. Trp.]

lit.

u. TrapaSoxcu] From the addition of TIVS, we see that the word bore some half-technical sense, of
which the Lexica do not
Prob.
tacles.
it

project-

ing and retreating? and projected beyond?

ev.

projecting

= 5o%a/,

speak.
recep-

viro8o"xa<-t

re /c. ib. divided? as e.g. the IIepie%. re K. 7repiex->

o"xi^".]

united and

two

eyes.

the latter, of course, would be the internal organs, the former the part of the body which encloses them. 16 Xo70* (p.] \6yi{) Cp. 3.
tVflei s.

^ewp.] 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.
12.

AO ^CJ

14.

[J.vr]/j.

r)s...dva/ut.vri(Tus] p.v.

is

For

vo/j..

cp.

Greg. Nyss.
ov

the

faculty,

avd^v.

in

Diem Nat.
v6(j.ois 6

Chr.

dovXevei

membering.

There

the act of reis a treatise of

fj-v/i-

<t>v<re<j)s

deairdrrjs rijs

0wrews.
at

Aristotle bearing the title Trepl

^775 /cat dva/JLvrjffews,

5. a/coat
8.

= TO.

virodexovrai.]
c5ra.

excipiitnt;

which doubtless

Gr. has in mind.

(3ou\.

fjjov(j>}

ry
1

KT\.]

moved

r^.

6 fj.iKpbs oSros K.]

On man

as

by the will alone, and along with it, and enjoying the same privilege as the intelligence. Sight acts, in Gr. s opinion, as swiftly as will and thought.

a microcosm, see Plat. Tim. 81 A and 88 D. These passages have been kindly pointed out to me by

Mr

NoArcher-Hind, who adds, thing like the phrase occurs, but the
"

THEOLOGICAL ORATION
23.
7T/30?

II

57

Bov\ei

croi

teal

T<Z9

rwv

re ?;/xa9

/cai rrpos aXA/T/Xa,

dvarpo(f>ds,

/cal

%w^a9,

/cal f)0r),

a\\u>v ^wwv &ia(f)opds (pvaets re /cat yevecreis /cat, teal olov rroKireias /carapifl-

7TW9

TO, i^ev

a/yeXata,
;

rd

Se /AOvaSi/cd

rd

fjiev

ya, ra Se crap/co{36pa

rd

fjuev dv/jboetBij,

rd Se tfaepa ;
/cal

rd

/lev (f)t\dv0pa)7ra /cal

\6vOepa ; KOI rd /jiev rd crecos, rd Se TravreXcos d\oya KOI d/JbaOearara; rd rd &e eXarrovcov ; 7r\eiovwv alaOrja-ewv, /jiev d/civrjra,

avvrpotya, rd Se dridaacra oiov eyyvrepa \6yov re icai

rd Se

/jLerajSarLfcd;

rd

p,ev

ra
rd

jjiev

v7T6p/3d\\ovTa

/JueyeOei

ra^vrara, rd 8e Tra^vrara ; 10 fcal KaKXei rj TW erepay

rd & /Spa^vrara rj 8v(7LSearara i} /cal d/ji^orepa ; rd fjuev d/jLvvrifcd, rd 8e fjuev akKi/Jua, rd &e daOevrj ; VTTOTrra Kai 7TL/3ov\a ; rd fj,ev (f)v\a/crd, rd & d<pv\aKra ; rd [lev (friXepya /cal ol/covofii/cd, rd $e rravrdrraaiv dpyd
TOVTCOV,
/cal

15

drrpovoyra
&e opOia;

/cal

en

rd

rd
Be

/juev

rrpo rovrwv, 7TW9 rd {lev (f)L\6^a}pa, rd Se d/jbfyiftia;

;

<f)t,\6/ca\a,

rd

aKa^Xwmo ra

crv^vyrj

re

/cal

rd d

23.
-(Td}/j.ev

I!

3 A. arapt^Tjcrwjaai] -ao/mai df: 5ta0opas] a^acrrpo0as Reg. a 10 ra /u.ei/ ra%i;Tara ra 5e Tra^^Tara] ra /u.ev Ta\vrara tantum a:
\\

ra

/Aej>

Tra.xvTO.Ta
d\xi/u.a]
||

tantum b
ra 5e
aX/c.

13 ra

fj.ev

ra 5e rax^rara tantum cdef ra a/iuim/ca] ra 8e a/i. a

||
fj.ei>

||

1 1

/cat]

rj

||

||

14

om

ra

fj.ei>

(pv\aKTa bcf
<>i\.

16

ep7ri<rrt/ca

ab

epinja TtKa def

[|

ra

/j.ev 0tXoxw/>a]

ra 8e

He conception is plainly there." thinks it far from improbable that

Proclus, whose commentary on this part of the Tim. has not been preserved, may have applied the term juuKp&s Kocr/uos to the human body ; or that some Stoic writer so applied
it.

d^^t /Sta, but prob. Or. means that the latter class are so little attached
to a place that they are indifferent even to an element.
18.

0t\6\ a\a]
;

Gr. seems to be

23. Howwonderful the variety of

the beasts
6.
!
ari$a<ra,
\

or drt^acrcra] disposed to be tamed

not

24 anticipating what he says in about the peacock it would not be a which is to to easy point quadruped markedly 0t\6/caAoi unless Gr. refers to such things as the way in which a Isocrates advises cat washes itself.
a

Aei/0epa, cp.
;

man

to

be 0t\6/fa\os

in regard to

Job xxxix
17.
it

5.

his dress, but not KaXXwTrto-rTjs,

lie

which
A/caX-

0iX6xwpa] attached to a place seems an imperfect antithesis to

says would be Trepiepyov.

XU>TT.

cannot

mean

miadornedj

GREGORY OF NAZIANZUS
re KOI dfcoXaara;
fjLa/cp6{3id

cra)(f)povd

yova ;

re KOI o\(,yo{3ia

7ro\vyovd re KOI ov TTO\V; K.d\juvoi dv rjfMiv 6 \6yo<?

rcov

rot? /card yu-epo? 7TJ*id)V. 24. ^Ke^rai ^01 KOI vtjKrrjv

5

(fyixriv

v&drcov Bio^ucreoj?,

\icrOaivovcrav, KOI olov iTrra/jievrjv

/cal

Kara
TO>

rfjs

vypas

rov

/jiev

IBiov

arrwcrav depos,
rjfjuel^

rj/jLerepw

Be KtvBv-

vevovcrav,
Trtt^T;, /cal

uxTTrep
fjiL^ei^

real

ev

rot?

vSaaw

TJOrj

re /cal
(f>i\o-

Kal yovds,

/cal /jueryedrj

/cal /cd\\r),

%wpias re
10
t

/cal

7r\dva<$,

(rvvoBovs re

/cal drro ^ayprjcreis,

Kal

Kal

StoTT/ra? /jiiKpov rot? emryeiois TrapaTrXfjcriaf;, ecrri, Be wv tcoivcovia*; Kal ISiorrjras dvri6erov$, ev re etSecrt Kal
crKe^rai
JJLOL

ovojjiaa LV.

Kal opvewv dyehas, Kal Trot/aXta?

ev

re

cr^^yu-acrt

Kal

^pw^iaaL,

rwv re d\\wv

KCLI

rwv

(pBtKWV Kal rt? 15 rivos ; Tt? o Sou?

Kal Trapd TT}? eVt crrr)9ovs /AaiydSa, Kal ra remyi rrjv eirl rwv K\dB(ov acr/jiard re Kal repericr/jiara, orav TJ\LCD Kivwvrai ra /jLecrrj/jiftpivd [Aovcrovpyovvres, KCLI Karafywvwa i
yLteXwSta? o ^0709,

rovrwv

ra

aXo-ij,

Kal 6Bot,7r6pov rat?

rrjv

(f>a)vais

TrapaTrefjLrrwcn
eKTrerdcrrj

r/9 o

KVKVW

(rvvvffiaivcov

wBijv,

orav

rb rrrepov

20 rat? avpais, Kal

iroifj

ra? ftiaiovs
24.
cj

(frwvds,

yiteXo? TO crvpiy/jia; e w yap \eyeiv Kal oaa re^yai cro$i,,ovrai Kara

/ecu

om

aTroxwp^o-ets

ce

||

10

om
df
||

/JiiKpov

usque ad tSior^ras
||

||

12 opviduv be
Tropoi/]

Or.
i|

rov o5. c

13 aXXwv] TrapaTre/xTroucri e
i
||

a\a\i>jv

17 ^QvaovpyovvTos e
cf

18 o5ot-

||

19

om XT;//
11.

which would
0tXo/c.,

be no antithesis to
not given
to

Koivuvias

but

adorning

features,

K. id. dvr. ] common and peculiarities of an op-

theniselves?

posing kind?

The fish; the fowl. 12. 0....5to\.] Cp. 4. \TTT a/Ji^vriv flying under the liquid
i>yjKTT]v
1

24.

Elias is prob. right in referring to the differences between

scaly and scaleless, crustaceous and otherwise. of a /j.aydda] the 15. bridge Kidapa. Gr. treats the rerrt^ as if it

element"

cp.

16 Kad

vdaros.

6.

mean
{/5a<ri).

Or. seems to rou i 5toi^ d.] the water (wcnrep TJ/U.. ev TO?S

were
16.

a bird.
repert o-^ara]
sc.

gen. is partitive. ro. /xi/cpoO] nearly ; irapair\. resembling in number? as numerous a signification sometimes found as,
1

The

chirping.
escort.

Tot

fj.e<rr]/ji.{3p.

fjt,ov<rovpyr]/j.a.Ta.

18.

TrapaTreMTrwcrt]

20.
^

TO

*"

cru/n y/ua]

turns his hissing

;

in class,

authors;

rots e?r. for rats

into a melody.
i.

rdov eV.

TCIS /3tai oi;s

0.] forced notes

THEOLOGICAL ORATION
irbdev raw?, o
/cal

II

59

d\aa)v opvis /cal M.rj8i/cos, ovrco (/uXoT^to?, ware (/cal yap alaOdverai rov
orav
iSrj

ol/ceiov /eaXXou9),

Tivd TrXrfcrid^ovTa,

i]

rat?

Or)-

TOV av^eva Sidpas, /cal TO v Kv/c\OTpa)s Tre/JtcrT^cra? TO xpv&avyes Kd\ /cardcrTepov, Oearpi^et TO /eaXXo9 To?9 Ipacrral^ fierd aoftapov
cr, /ca\\a)7rii]Tai,,

rov
r

/3aSicr/j,aTOs

rrjv

/cal yvvai/cwv Oavfjid^ei <ro$iav /AW ovv Oeia ev v^dcr/jLacri,, TY? eBw/ce, Xe^oucra, yvvai^lv vcfrdafjiaTos
ypa<j>r)

aro(f)iav

real

7roi,KiJ\rt/crjv

eTriar^/jLrjv

fcoof \oyi/cov rovro, ro

/cal

TrepiTTOv rrjv crotyiav, real [te^pi

25.
/cal

^v
TOT;?

Se

[AOL

Oavfjuacrov

/cal

TWV ovpaviwv obevovros. d\6y(ov ^VO-LK^V avvecnv,

TTCO?

\o<yovs

Trapdarijo-ov.

fjLv

opvicri

Ka\t,a\

Trerpai re /cal BevBpa /cal opofyoi, et? da<$>d\eidv re o/ioO /cal /eaXXo? ef^o-^yLtez^at, /cal Tot? rpe^o/jievo^ eTTirrj- 15 Seta)?; TroOev &e [ie\icro-ats re /cal apd^vais TO (f)i,\epybv
teal
^>tXoT6%^o^,

iva

Tat?

/jiev

rd

/cypia

7r\e/C7jTat,

/cal

(Tvve^rjTai C e^aywvcov avpiyyaiv /cal dvTHTTpocfrcov, /cal TO ebpaiov avTals Sid TOV /zecrou StaTet^tVyu-aTO? /cal d\\ayijs
7ri7r\/coiJLeva>i>

Tals evOelais
2

TWV ywviwv
3
||

Trpay/jLaTevijTai,,
/c:a\\W7rti"r/Tat]

20

-rrodev
||

+ 5e

||

bcdf

6 ^ear/9tfet]
0vcrt/c7?i ]

-^7?

wore] b:
/cat f

os c
-i

||

om

f]

be

!|

etf f

ovpaviuv]
Kivyviv

25.

12

0^<r^

||

a-fvccrti ]

ovpavuv in quibusd. tres Colb. 13 Xo|!

+
i.e.

dwaffai df
If such skill

the unnatural sounds made by birds which are taught to speak and to whistle. TO Trrepov] seems to mean /it s 4. plumage, not wing? as above. So Philostratus says of the peacock, rois
6<p9a\fj.oisTovirTpov TTJV TUIV
5ia/v607A77<rii ayaTrXarTercu. pov from Kara and acrr^p. 6. deaTpifci] a favourite

(LXX.).
in

is

wonderful

women, much more

25.
13.

in creatures
foil.

without reason, like the

T/ie sagacity
/caXictQ
bee, the spider,

of animals ; the
1

the crane, the ant. bowers a poetical

;

dcrrpuv Kardcrre-

word

for

nests.

It is

a somewhat

word of Gr. s, but not very common elsewhere, to show off, as upon the
stage;
8.

bold phrase to say that they make rocks and trees their nests. EfrffK., 6 cp.
i7<r/c.

18.

e.

<rvp.

K. avTicrrp.]

*"

by means

cp.
1

Heb.

33.

Zo/Sapds,

of hexagonal pipes complementary to each other, and the fabric is secured

(lit.

pompous.
/cat

the firmness

is

yvvatK&v]

Job

xxxviii 36

of the dividing wall

effected) by means and the combi-

GREGORY OF NAZIANZUS
<7//>t/3Xot9

Kal ravra eV ^ofapols ovrw rot?

rot? TrXdcr/jLacnv
at Se Sta XeTrrco^

teal

ourw

/cat

depiwv
TOI>?

rwv
5

vrj/jidrfDv

TToXuetSw? ^LaTerafjbevwv TroXirTrXo/cou?

/cal

/crrou?
oi/cvjcriv
Tpo<f)f)<;

^v(f)aiva)o-i,

ravra ef
/cal

d(f)ava)i>

T&V

dp%wi>,

re oynoO Tipiav,
aiTO\av(Tiv
;

Oijpav

TWV daOevecrrepcov
e/jn/jL^aaro

6t?

Troto?

EvK^eiSr)?
oi)/c

raura,

^iKoo-o^wv rat?
;
<f)acri,

oucrat?, tfal Kafjivwv eV rat?

rivo? TLa\a/ji?jSovs ra/cn/ca KivijfJLaTd re /cal Kal ravra TraiSev/jLara KLVOVepdvtov, w?

/cal
//-era

10

pevwv
OetStat
/cat

ev

rdi;i,

Trot/aX?;? TT)? Trr^crea)?

vrotot

/cat

Zei/^tSe? /cat IIoXu7^&)Tot,

rcd\\r]
fjue6

Happdawl
%opo$

re rtz^e?
/cal

\\<y\ao(f)wvTs,

V7rep^o\i^ ypdfyeiv

7T\drreLi>

elSores

r/? Ki^cocrcrto? AatSaXoi;

et?

evap/Jbovios,

VV^TI
1

/caXXow? irepiovo-Lav, 77 \a/3vpiv@os /cal SfcreXt/cro?, Trot^rt/cco? elirelv, &vcr$ieo$os Kp?7Tt/co9 Kal 7roX\a/ct9 cnravrwv eavra) rot? r?}? re%^?
TrovqOels
cro(/>t-

<7yitacrt;

/cat crtajTrco /jLVp/jLij/ccov

ra/ueta re
abf
||

/cat ra/xta?, /cat

at] ot

Or.

||

ei;V(f)cuvov<n

avdevuv bdef

rpv<f>T]s

in quibusd.

i!

om

ei

nation of the angles with the straight lines? The dividing wall is perh. the horizontal one between the upper and lower set of cells. But cp. Bas.

The

usual reading raOra ?rai5. can only make sense, if at all, if /c. raOra be taken as in 19, and that, when

they move

rairrd

makes good
it

sense,

^i jr.
i
l
.

viii p.

88 (Paris 1638).
hives
;

and the
done

/cat

before

crfyx/SAots]

translate,
it is

/cat yttera TTOI/C.

points on to IVJiat Pal. dre^u up

ii)hen the hives in

which

are so dark
invisible.
4.

and the
webs

structure itself is
1

terrors]

dpx&v,

ends?
i

tactics to rival the movements and groupings of the cranes, which, so they tell us, without breaking rank go through the same drill-like move-

as in Acts x
5.
7.

u.
Cp.
9.

ments,

in ever so

many figures of
Phidias
ydeaav.

T&V avdeveffTcpuv]
yp. rats OVK oi (rais]
lines.
1

flight?
12.

with his
IlaX.

ypdfatv

K. TrXarreti/]
ypa<}>ei.v

imaginary
8.
T/J/OS

TrXdrreu/, the rest

IlaX.

KT\.]

de-

13-

Kvibaaios]
//. xviii
^

at

pendsupon
to
<TX.

Ttt/crt/cci;

Ta/crt/cd is

nom.

Gnossus, in Crete;
see

vvfJ.<f>r),

Cnossus, or Ariadne,
foil.

t/j.ifj.r)o~a.To

understood, and
it.

KLV. K.

Homer

592

ace. after

The same verb

4>et8tat

15.

SucrAtKros]

hard to unwind?

must be supplied
"12s

for Trotot

etc.

24) that Gr. implies (as in himself had not had opportunities of and the crane the observing peacock.
0a<rt

Gr. apologizes for using so poetical a word.

16.
1

a.Tra.vTuv ]

meeting.

THEOLOGICAL ORATION
pofyrjs
TU>

II

61

tcaipay (rvjuL/jLerpov,

ra\\a
eV

re ocra

Trepl

obwv
Ei

fcal

Trepl

rjjovfievcov

Kal

rr}9

To

vraj;ias eyvw/nev lo-Topov/Jieva.

26.

TOVT(0V

IfylKTOS

\0709

(TOl,

Kai

TTJV

ravra

crvvetfiv

eyvws, aKe^ai,

/cat (frvrwv

biafyopas, fjie^pi 5
d/jia

*:al 7-7)9 eV

(f>v\\oi,s

(f)L\oTe%VLas jrpbs TO rjSiaTov re

ra?9 otyecri KOI ro?9 /capTrols ^prfaifJUtiTaTov. crKe^rai, JJLOL KOI KdpTTWV TTOiKiKiaV KOL Ct(f)00ViaV, KOi /jid\t(7Ta TWV KOI cnctyai IJLOL ical SvvdTO Ka\\icrrov.

/,

KOI %VfjLWV KOI dv0eO)V KOi oSyLtCOZ OV% rjSicTTCOV IO d\\a KOI irpos vyieiav eTTiTrj&eicov, Kal ^pw/Jbdrwy
,

fcal

7roioT7}Ta$.
CTOL

en

$e

\L6wv 7ro\vT\eias KOL

travra TrpovOrj/cev, wa-irep ev Travj oaa re dva<yKala, Kal oaa 777309 dTroXavaiv,
*

77

<^ucrt9

tV, 66 pri TL

aXXo,

ef

wv

evepyerfj, yvaypio-ys 6e6v,

5.

Kal

TO}

Seladat
fjioi

yevy
TrXar?;

aeavTov
Kal

crvveTutTepos.
7-779

evrevdev

e7T\0e
09,

7^9

/jLrjKrj,

KOivr\s

TrdvTWv
777

Kal Ko\7rovs

0a\aTTiov$ d\\ij\oi,s re Kal Ty

tres
/cai

Trepi T/^oi /x.]

om
+ re

Trept ccl

Colb. Or.

26.
cdef
|j

\-at

/cai

[I

Trou tXiav]

||

<r/cei//at]

om

/cat

10

clef

T<

/catpw

o-i

^/xerpo^]
for

/;-<?-

a passage which Or. has had in view

for

portioned to the time food is required.

which the

some

time.

12.

26. Plants, stones, earth, and its springs its medicinal waters are full of wonders ; the stability of the eartJi, its adaptation of mountain and plain to t/ic convenience of its inhabitants.
the ar0uXXots 0iX.j displayed in the leaves. They are profitable to the fruits by shading them, as Elias says. Cp. Bas. Hex. v KaTeVxioTcu TO rrjs a/uTreXof (fivXXov, Iva /cat Trpos ras t /c rou aepos /SXajSas 6 /3orpi;s dvr^xv ^ a rr\v a/mi/a rou rj^iov 8ia rfjs apator?;6.
TT?S

word

Trotdr^ras] rather a curious to join with %aptras. The

the point pern, lies in the plur. ; charms of the colours and their
varieties
13.

of quality.

Trai>5aiaia]

a perfect feast?

from
15.

8ats.

eV

evepyery] 2nd per. sing. pres.

aXX.
/c.

tistic skill

ind. pass.
18.
rrj y-rj

crvvd.]

It

is

hard to see what Or. means by this The bays may be said expression. to be connected with the land by
tne

way

they run up

into

it

and

ros 5ai//iXws u7ro5e x?7Tat. 8vvdfj.i.s pifcv] Wisd. vii 20, 9.

affect its whole character. Gr. is no doubt thinking of the deeply indented coast of the Aegean. They are con-

GREGORY OF NAZIANZUS
?,

/cal

a\awv

/cd\\rj, /cal TroTa/jbovs, /cal

re /cal aevdovs, ov /JLOVOV

tyv%pwv

tcai
<yrjv

v&drwv,
/cal

peovcrai, vTrep 7779, o-ijpayyds Tivas uTrorpe^oucrat, elr e^wOovfjLevai /Siaiw TOO Trvevf^aTi /cal avrirvTrov/jievai,, eir e/c7rvpovfMvai,
7rd\r)s ical rfjs

/cal rcov

d\\d

ical ocrai VTTO

r&>

dvnOeo-ea)?,

oTrrj

Trape iKOi

Kara

dvapprfyvvvrat,, /cal rrjv

TWV

Oep/jiwv
7-779

\ovrpwv %peiav
eliTe

evrevOev

^api^ovrai 7ro\\a%ov evavTias bwdfiews larpeiav ajjua dov

TJ/JLLV

7779, teal fjuerd TTJS

ical avro/jLarov.

10 7TW9

ical

TroOev

ravra

rl

TO

fjueya

TOVTO

/cal

dre%vov

77

/caO

/col

drc\ivr)S

e/caarov dewpovfjieva ; 7TW9 eiri TIVOS o^ovfjievrj, ;

;

7^7

f^ev (iarrj/ce jrayia

/cat

TIVO$

6Vro9 rov

v7r6pi&ovTos
15 e%et, e (^)
r

/cal

TLVOS e/celvo 7rd\w;

pei(70f},

ovSe yap 6 ^0709 rov Oeiov /cal 7TW9 7r\r)V 0\r)/jiaTOs.

/j-oviav

<rvvde8e/jievovs

de
e

||

om

/cat

avri.TVTrovfj.evai. e

pprj-yvvrai

-vv-rjraL

||

15 o]

cl

nected 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. vTrb yrjv] a special feature of 3.
2r)payyes are holes ^ Gr. s theory of hot passages springs is that the water is heated by the violence with which it is forced out of its underground pas sages, by blasts of air which it en counters. These dash it from side to side and drive it with intense
.

rou KIVOVVTOS
8.
/a.

amas

eovcra yiverai...

r.

tvavTias

5.]

generally

Asia Minor.

understood to mean along with the cold. This is of course an im The possible interp. of the words. /Ltera is, as frequently in Gr., used in
that general sense which includes the instrumental, like its modern

representative
T-^S id.

cp.

acrdeveias,

13 21

7rpocr/3.

until

pressure through narrow apertures, it assumes a very high tem

ov So here it will mean with \6yos. their contrary (i.e. corrective)/wr^. 10. are-xyov i/0.] a kind of oxy moron. Gr. uses vfiaivew in a wide
aicrdrjffewv,

TUV

28

/med

perature
IKOL,

(tKTrvpoij/u.evai).

"OTTTJ

Trap-

wherever possible.

do not

Gr. obtained this It is not in Arist. Meteor. theory. or de Mundo, although Arist. has

know whence

way, without any notion of weav ing e.g. 24 ffvvv<patva}v rrfv ip5r)v. 11. eiraiveTa] agrees with raOra,
;

much to say about underground currents of wind, as well as of under ground streams. Arist. rightly con nects hot springs with volcanic action. But cp. Bas. Hex. iv CK TTJS O.VTTJS

the question rl rb /atya KT\. being parenthetical. T^s ax^a. depends on eTrcuj ., to be praisedfor, in reference to, their correlation to each other. ov5 yap 6 \6yos KT\.] rea 14. son knows of nothingfor it (the earth)
to rest

upon?

THEOLOGICAL ORATION
fj

II

63

aV

etV

opwv

Kopv<f)ds

dv7jyfjLevrj

TI

Be

69 TreSia KaOe^ojJLevr),

/cat

TOVTO

7ro\vei$a)<>

KOI TTOIKI^WS, Kal ra?9

/car*

o\iyov

va\\ayaL$
vwrepa, Kal
),

/jLeOio-ra/jLevrj,
ru>

irpbs re TTJV ^peLav earlv d(f)0oteal

rj

7roiKL\a)

^apuearepa ;

jjuev

69 ol/crjaeis

rj

Be doi/CTjTos, ocrrfv al VTrep(Bo\al

ical
>)9

TWV

6pa)v

a\\rj ?rpo9

aXXo

rt Trepas cr^i^o/jievr) /cal

rov Oeov

[Meya\ovp<y ias

evapyeararov

27.

edavfjuacra

%a\drrri^ Se, 66 fjuev av TO ^epov, real

6t

^ TO
7rco9

taTaTat

\e\vfjLevr]

TMV

10

l&itov opa)v eVro9

8e

yu-r/

TO

tffjLepov,

TrdvTO)? TO
e

7rel $6 d/ji^oTepa, Trjv ev d/jL(f)OTepois

ovvafuv

TL

TO avvayayov
GOGTrep
Tai, TroTa/jLovs

TI

TO Srjaav ;
TVJV
r)

7TC09

eTraipeTau
<yrjv

Te real

al^ov^evrj

ye iTova

7rco9

KOI
1

aTravTas,

/cal

avTrj ^iafjuevei Sia 7r\ij0ovs

7ro)9

Treptovcriav,

TJ

OVK oZ8 OTL ^prj \eyeiv;

^fd^o^

opuov

aVT?), T7J\LKOVTCi) CTT06%66ft)

Kal

ao(j)ol

TCL TCL

Qakacraav,
6<yo)

; e%OV(7i TI \6y6LV OL Kal rcvdOw fjiTpovvT6s OVTWS eavT&v eTnvoiais ; rj Trj\tKavTa

/jiaTaia,

r<X69

Trapa

TTJS ypatprjs

TOVTO (^C^oao^rjcra) Kal TWV /Aa/cpwv 20

re

\o ywv
r

iridavuiTepov
27.
15

Kal

d\r]6eo Tepov
bdef
||

TipoaTay/jia

aira.VTa.s~]

iravTa.s

om

TJ

r. KO.T 6. eva\\. /*ed.~] Mount2. ain passes into plain by degrees. et s OIK. veve/j..] 4. "occupied for habitations
1

waves.
/j-tyedos
^

It almost looks as if by Gr. meant the sea in storm

).

(?

height
15.

TroTa.fj.o js a?r.]

5.

dcrrjv]

rel. to

antec.
1

rj

doiK.,

but

Gr.

prob.

Cp. Eccl. i 7; draws the thought

2>

where the too great height of the moimtains cuts it off the mountains
;

from Aristotle.
that
If Trepiovalav] Cp. be not the reason, Gr. knows no other (?) OVK old.). Cp. 30.
ib.

16.

are regarded

as

appropriating the

space (mid.). Kal a\\T] KT\.] 6.

is

and one part

dpiov]

Jer.

v 22.

severed from another and comes such as the to a different bound Atlantic or the Indian Ocean. Cp. Acts xxvi 27.

rdr^X.] in app. torryi/^aX. ,rats e. e?r. to Kvady. The proverb has been embodied in a pretty legend about St Austin.
19.

27.
10.
i

The

sea, the rivers.

l

20. Trapdr^s yp. ]

/row

Scripture

crrarcu Xe\.]

it lies

at case,*

opp. to being gathered up in stormy

by borrowing the words of Scr. Job xxvi 10. Pvpu, to round.

64

GREGORY OF NAZIANZUS
7TW9 be TOP
TT}? vypds ^epaalov vavTiXov ayec fi/Xw
;

eyvpcocrev eVt TrpocrcoTrov v&aros.

o Seoy/,09.

TOVTO

Kal

irvevfJiaTi,
r)

TOVTO ov Oavfjid^eLS opwv

;

ov&
dvOpwTTM ra
;

aov
5

Stdvoia

iva

yfj

/cal

Od\ao~o~a BeOwcri, rat?

ev

Kal

rafc

eirifufiaifi
d\J\,rj\o)v

/cal

et?

e\0y

r<w

ToaovTov
Trrj

Stecrr^/cora /caTa Trjv

TTTjyai,
77

<$>vo~iv

Tives 8e
TL

ywv at Trpcorat TOVTWV e^i^vevo-ai

^rJTTjo ov,

av0pa)7re
/cal

et

aoi

evpelv SwaTov.
0/077,

rt? 6 Trora/xot?
;

cr^tcra? /cal TreSia /cal

/cal

Sou? TOP Spo/iov d/cd)\vTov

Oa\d<TO rj^

10 Kal TTCO? IK
tovcrrjs,
Tpocf)ij,

TWV evavTiwv TO

dav/j,a, yu/^re
;

evre^-

jjLrjTe

TTOTa/Jiwv lo-Ta/jLevwv

rt? Se

77

TWV vbaTwv

fjievwVy

Kal TI TO TavTTjs Sidcfropov, TWV fJiev dvwOev dp8oTMV & rat? pi^aw TroTi^o/ubevwv, iva TI Kal auro?

KaTaTpv(f)tfcr(0

TOV \6yov, Oeov

877
7771;

TTJV

Tpv$>r)V

efrfyovfJievo 9
777^,
TT/OO?

15

28.

"Aye

a^et?

/cat

ra

7re/3t

roz/

depa

KOV(f)io-OrjTi rot? TT)? Siavolas 7TTpoi$, iva aoi

<re

Ka6

6Sov 6 ^0709 Trpoir) KaKeWev dvd^co Trpos TCL ovpdvia, Kai TOV ovpavov avTov, Kal ra VTrep ovpavov. Kai rot9
6^779

oKvel

/j,ev

7rpoo-{3r/vat 6

\6ryo<$,

Trpocr/S^creTat 8e

o/act)9

20 OTToaov e^ecTTi.
8
Trorciyuois]

rt9 o
abcef

-yuous

%ea9 depa, TOV TTO\VV TOVTOV TT\OVTOV 28. 17 irpot.r[\ Trpoyei e 14 om rt]v cdf
I!

20 irXovTov TOVTOV
1.

roOro] sc. TO 7rp6(TTay/jta. TOV xepcr. ^aur.] There is prob. no direct ref. to the shell-fish called a nautilus, which only bears that name because of its similarity to a man in a sailing boat. By the land mariner Gr. means the land animal which nevertheless finds a home on the sea. At the same time the word vavTlXos had become so 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. sc. r? "Ayei.
2.
1

with,
10. ir.

in spite of
eTre^oua-Tjj]
77

Hab.
*

iii

g.
tJie

rwi
1

t>5.

break outS rpo0?j] how are

waters

fed?"

The metaphor was

luxuriant in Greek than in English, and Gr. proceeds, with an Some of apology, to develope it. them, he says, are watered from i.e. are fed above, 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
l

more

from

Arist.

to

be connected with
all the

the sea.

6a\a<?(ra.

4.
K.
e-TT.

de6<2(ri]

Cp.

26.

X/y

cu$
1

28. The air, and mena of meteorology.

16.
/ca0
;

pheno,

almost

demand

8.

TTOTa/xois]

arid supply. for the rivers, not

in due order, odov] Plat. Rep. 435 A. methodically

THEOLOGICAL ORATION

II

65

KOI a(f)0ovov, OVK agicus, ov Tv%at9 /jLerpov/Mevov, ou% opois

Kparov/Jievov,

ov%

r)\i/ciais fMepL^o^evov,
r

d\\a Kara

rrjv

rov
laorrjv
5

Biavo/j,rjv
TLfJicofjievov

avrap/ceia jrepi\afJLf^avofJievov TO r?}9 TTTT;^? fyvaews o^rj/Ma,

Kal

eBpav, Be T?}9

rrjv

wpcov evKaipiav, rrjv t^cowv ^v^coo-iv, ev co o-vvTijptjcrtv, ^f%*7? 7T/309 TO

<7Wyu,a

KOI
t?
rj

[leO*

ov \6yos, ev

<j>

(/>co9

$i

avTOv peovaa; aKoirei Se

KOI TO fywri^ofJievoVy /AOL KOI ra 6^/79

<rreLav

yap rvy^wpovfJiaL ray aepi Sovvai, rrjv airaaav ovvarwv rov depos elvai vofjLL^ofjievwv. TLVCL fjiev ave^wv 10
;

rives Se 6rjcravpol %toz^o?

yeypafjbfjievov
;

Tt? Be 6 T6TO/CW9 /3(*)\ovs

ya<TTpb<?

Kara TO

e/c

8e rivo$ e/cTro-

peverai Kpvcrra\\o^ ; TLS 6 Secr/uievcDV vSwp ev TO fiev icrTas eVt rwv ve(f>e\a)v w TO{) Oav^aro^
jcparovfjuevriv (frvcriv rrjv
(D7TOV Trdo-Tjs T?}9 7779,

Kal
\6<y(t)

ve<f>e\ai<>,

peovaav, TO Be e/c^ecov eVl TTpocr- 15 Kal (TTreipcov Kaipiws Kal ofjiorL/jiw^,

TTJV

Kal ovre dfyiels aTracrav

,

dpKel yap rj OVK eTrtX^VyLta)^

eVt

Nwe
o

vypav ovcnav eXevOepav Kal KciOapo-^^ Kal rijs eavrov

ovre dve^cov
Reg. Cypr.

d-^evBeo-Taros,
e

ii rives 5e]

om

5e ef
||

[|

13 rts]

+ 5e

||

15 KpaTov/j-

17 ovrc] ouSe abef

airacrav] airacri

Reg. Cypr.

Matt. by deserts by differences of rank? TIT^CUS, by fortunes? HX., coming after 6 pois, may mean ages in the sense of a measurement of
1.

v 45

OVK atcus] or perh.

ov yap ace. to Elias, 9. directed against Arist. (presumably de Mund. 4).

<riryxa>p.]

n.
11.
ib.

drjaavpol xtovos]
rls 6 rero/cws /cr\.]

Job
Job

xxxviii
xxxviii
8.

to certain generations? rov navva} Ex. xvi 18. 3. avrapKelq. TT.] freely taken no leave has to be asked, and each man s share is of iao/n. Ti/uLw/j.. lit. assessed at an equal value

time,
2.

28, 29.
13. 14.
decr/metiuv #5.]

Job xxvi

equality of partition.^
5.

rb ^ev and ro 5^ appear to be part and part of In that the water thus bound up. case (fiticnv is in app. to r6 fj^ev. TO
terras]

^v

euATcupidJ

The

air is said to
1

15.

eTrt

rrpoa wn-oi

TT.

r. 7.]

be the suitableness of seasons because the suitableness of seasons de-

tural language,

but not

Scripa definite

quotation.
16.
6/j.oTL/mws]

pends upon atmospheric conditions. ou \6yos] "luith which Ace0 7.

(cp.

Elias rightly refers

to Matt, v 45.
19.
5ta0??K?7s]

26) 7tv speak?

Gen.

ix 12.

M.

66

GREGORY OF NAZIANZUS
fir]

nravrdiraaLV, iva

TrdXiv
Eaz>

HXtov

Tti>09

oerjOw/Jiev,

rrjv

^rjporrjra \vovros; dvoi^et,; eav be dvoL^rj

olcrei 5

K\eLcrr),

(frrjai,

rbv ovpavov,
;

rt? ris

roi>9

/carapd/cras, rt? avve^ei

dfjierpiav,

T7)V eir

dfjL(f)6repa

rov veri^ovros
crrad/jiois

eav prf

Tot9 eavrov
TL
/jLOL

KOI
/A6Tpoi,<>

Sie^aydyr) ra (rvfiiravra ;
a>

<^i\ocro^>r)crei^

frepi

/SpOVTMV
d\rj0ia<>

aTTO

7^9

(TV
;

KOI

darpaTrcov KOI /Bpovr&v, OvBe /JLlKpOLS (77rLvOijp(7L T?}?

\a/jL7r6{jiev6
TI

TIVCLS dr/jiovs aTrb

rj

7^9 alrtdar) vefyovs

v(j)cov

Sij/Aiovpyovs,

depos TrvKvwaiv riva,

rj

rwv

fJLavo-

10

rdrwv 6\i^iv
77

avppij^iv,
prji;is

iva

rj

/j,ev

&\i^is

CTOL

rrjv

direp^d arj TCLI ; TTOLOV d(7Tpa7rrjv, Se Trvev/Aa arevo^copov^vov, elra OVK %ov Sieo$ov, iva
rrjv /Bpovrrjv

Se

do-Tpdtyr}

6\iftbiJievov,

real

ppovrrjo-rj

pr)<yvvfjL6Vov ;

el

rov

15

depa avv e/jiol KOL ovpavov /cal TOJV ovpavicov. TTIO-TIS Be dyeroy 7T\eov rj/jids r) Xo yo9, eiTrep e^aSes TO daOeves ev TOI? 67^0)9 TO yvwvai ra vTrep \6yov, va eyyvrepa), /cal
r

Sir)\0es rc5 \oyK7fjia), KOI ocra Trepl depa, fyavcrov 7J8rj

\6<yov

fjirj

7ravTe\a)s

7ri<yeios

779

^7

Trepiyeios,

dyvowv

fcal

avra

TOVTO, TJ)V ayvoiav. 20 29. Tt9 Trepirjya yev ovpavov, era^ev darepa^ ; jjLa\\ov Be TL Trpb TOVTCDV ovpavos /cal do-repes eot9 dv
5 dce^ayr) ce

Reg. a Or.
||

||

8 Xa/ATro/xei os def

||

airo]

CTTI

Or.

9 /jLavurarcov cdf

17 TO]

TW

ef

1.

"R\lov

T.]

Kings
xii 14.

xviii 45.

of rQv too

/i. is,

2.

/cAetcrfl]

Job

Gr. adds

counter argument.
rare
to
yoi

of course, Gr. s form of The clouds are

rov ovp.
dvol^r] TOI)S cp. Mai. iii 10.
3.

Gen. vii n; SiWa, Gen. viii 2.

.]
;

17.

Xo

produce such effects. know tyvus /cr\.]

shall bear TTJV CTT a. a/JifTptav means of course excess in giving too much or too little.
4.
oi o-et]

that it is reason to know the things above reason Something like St

intellegam. on the earth or concerned with the earth, ignorant even of yoiir ignorance. Cp. Plat.
18.
eiriy.
TJ

Austin

Credo

lit

ire ply.]

5.

/j-^rpoLs K.

ora^yu.]

Job

xxviii

25.
8.

rtVas ar^oJs] directed against

i

Leg. ix 863

c.

Arist. Meteor,
9.

4.

29.
20.

The heavens,
TrepLrjyayev]

the sun.
;

/xavoTaTaw] /u.ai os (the quanrare, as tity of the a is variable) The interjection opp. to dense.

made it revolve

cp.

30.

THEOLOGICAL ORATION
6
fjberewpos,

II

6?

ra ev nroalv dyvowv, Kal ovSe (reavrov fievos, ra &e vtrep rrjv ar]V (pvaiv 7ro\v7rpayet9

wv, Kal
/cal

Ke^vw
ical

ra

a/jierpa

eo-rco

yap

ere

KVK\OVS

TrepioSovs

TrX^ertacryLtou?

\a/ji/3dveiv, eVfcToXa? /cal

Kal d7ro%Q)prjcreis tcaraTivas Kal dvaro\ds, /cal

fj.oipa<$

Xe7TTOT?7Ta9,
67TLO-T7J jjuriv

Kal

ocrot?

av

TTJV

Qav^aaiav
TOVTO

crov

ravrijv

aTToa-e/jLvvvew

OVTTO)

/car d\7]-^ri^
rj

rwv

ovrwv

eariv,

d\\a

Kivrjaeais rt^o?

e7ririjpr}(n,s,

yv/jivacria fteftaiwOela-a,
7r\eio(n,v,

Kal

et? ev

d<ya<yovaa

ra
10

elra \oyov eTTivorjcraa-a,

irepl

7rt,<TTr}/jL7j

TrpodrjyopevOrj

ra
el

o-e\r)vrjv Trad^/jLara

yvoapifjua

yeyove rot?
crv 8e,

tyiv dp^rjv

\a/36vra T^?

yvctiaecos.

\iav

e7Tt,(7TtjfjL(OV
ri<;

aOat, elrre

rj

f^ret? Oav/jid^eTTJ^ ra^ea)? alria Kal TT)? /cwrjaecos ; iroOev

el TOVTCOV, /cal Si/caia)$

frpv/CTwpei Trdcrrj

%o/ooO TWOS

/cal irdaai^ otyeaiv, 15 7r\eov Tou? aXXow? d(7Tepas KOpvfyalos, 6KLva)v rives erepof? ; dfTo^ei^i^ ai^>poT7]Ti Tj

ry

ol/cov/juevrj

Se,

ol

fjuev

dvTi\d/jL7rovcrt,v, 6

Se VTrp\djj,7Ti, Kal ovSe OTI

ra%v<;

vvvavia-yjovcriv ea yvwpi^ecrOai,, /caXo? 0)9 VVJJL^LOS,

ft>9

yiyas Kal

/jLeyas

ovSe yap dve^o/JLai, a\\o0ev

29.
16

rj

rols 20

KopvQcuov e

3.

KVK\OVS
orbits,

/crX.]

^revolutions^

and

and conjunctions (lit. approaches), and separations (departures), and risings (there seems
to

what happens to the moon has become a piece of general knowledge , a knowledge arising in thefirst
instance,

instance
TLadrj/j..,

from ocular
cp.

observation.

be no difference between tVtr.

O.VO.T.},

and

and degrees

(in the astro-

15.

30 Trddrj. QpvKTwpu. ] gives the fiery

nomical sense) as

they

call

them
the

signal?
ot /j-ev c^riXd/iTr.] 18. they shine against him, but he outshines them, and does not suffer even their rising

(ni/ds), and subtleties? last word has ref. to the

Perh.

speculations
XeTrrdi

about the

aether.

But as

appears to be used in the astronomical sense of a minute, it is possible that Gr. may intend X. here in
that sense.
8.
e

with him
light
19.

to be

perceived* ;

when
to

his

might be thought not

its full

have

gained

wj

w/m.(t>Los

strength, 71705] Ps. xviii

. .

TriT-i^cris]

There could hardly

be a better description of inductive

science.
ir.

6 (xix 5). a\\odev 20.

TJ

ro?s ^tuns] i.e.

to

from
16,

pagan sources;
ciWep
TO, irepl
<r.

cp. ctXXor/Hos

TT.]

as,

for

30.

ATroae/xi

glorify?

52

68
e/jiols

GREGORY OF NAZIANZUS
TOVTOV
cLTroo-e/jLvvveiv
TOO~OVTO<$

Trjv

&vva/j,iv,

wcrre

air

d\\o)v aKpwv d\\a Ty

8ia(f)ev<yi,v

OepfJiOTriTL

KaTaXapfldveiv, Kal

/Jirjoev

avTOv
</>&>TO9

TIJV aiaOrjcriv,

d\\d

Trdcrav TrXrj-

povaOai Kal otyiv

5
6epovTO<$,

Kal crcDfAaTiKrjv

fyvcjiv OepfioTTjTO^
rj/jiepoTrjTi

XX

ov
0)9

(^)Xe yo^T09,

evKpaaias

Kal

Trdai

TrapovTOS,

Kal irdvTa

30.

^Kelvo Be aoi

TT^Xt/coz^, el

KarevoTjo a^

rj\ios, OTrep ev vor) rot? ^eo?,

10 rpicov.

avros yap b^riv

6pci)/jLeva)v

(f)Q)Ti(ov,

ToOro ev a\\oTWV rt? (f)rj wcnrep eKeivos vovv

auro? Kal TWV

rwv
Se

voov[ji,evu>v.

d\\a

earl TO KaXkia-rov, waTrep e /cetz o? ri TO Kivfjaav avrov air a/3%>}? ; rl

7repid>yov

TO

del

KIVOVV Kal

eaTMTa

\6<y(p

Kal

pr)

Kivovf^evov^

OVTWS aKa/jiavTa, Kal

v/jivrjTai,

fyepeaftiov, Kal (^VCTL^COOV,

15 Kai

oaa Tro^rat?
Trore
fJiijTe

KaTa \oyov, Kal yu-^re r^}? eavTov TWV evepyeatwv laTa/jLevov TTCO? ^//.epa?
;

vjrep 77)9 Kal VVKTOS VTTO yijv ;

rj

T)

OVK ol& o

TL

\eyew

^r/9 re

20

eLTTco

rj rfkLw Trpoo-ffke^avTa. 7rp6(T\rjKal dvOvcfraipecris, Kal rj TT}? dvto OT rjTOS ICTOTT)?, iv TL Kal TrapdBo^ ov ; TTW? 8e wptov TroirjTrjs re Kal

rt?

TOVTWV

Oepovros] 6epfjiai.vovTos e: daXTrovros

tres

El.
f
||

|j

7re/3iAa u/3aj OJ TOs]

/

Trep

TTorros

Colb.

3O.

n om

KO.I

13 5e] Sat df

||

15 vfiveiTcu e

/j.7jTTOT

in quibusd.

aV d XXwv a/cpcoi ] from one 2. end he reaches another with his

is the LXX. word in heat. "A.Kpov Ps. xviii 7 (xix 6). The following words are not a quotation, but only an allusion to those of the Ps.
1

as e.g. in
14.
1

16 iracn \6yov evdeis.

a/cd/xai/ra]
;

Horn.

//. xviii

239,

untiring"

(pepecr^iov,
,

bringing the
*

means of life*
ting} tained
It

(pvaifaov

life-begetlast
1

has not yet

been ascer-

what poet applies the

/caret

5.

Oepovros]

"ivarming.
;

two
l

epithets to the sun.

3O.
8.

The sun

day and night, the

15.

\6yov]
]

reasonably,
27.
i

seasons ; the

moon and stars.

rightly?
17. 18.
TJ

4>o/3as,

movement.

eK?vo] the thought expressed

OVK old

Cp.

in the following words. TOVTO ev atV0.] Plato ib.

irpoaX. re K.

di>6v<p.]

the in-

Rep. \ \

crease

and corresponding diminution

;

5080.
13.

effTura \6yu] while fixed in

the law

which governs him

\6yC}}

A^icr. ivorys of day and night. at the end of the year neither has gained upon the other.

THEOLOGICAL ORATION
evrtCTO)?
emyivo/jievcov

II

69
SuaraKara
5

re

/ca
/cal

KOI axTTrep ev TO fjbev /jLevcov,

XP ?
(

<TVjA7r\e/co/jLeva)v

dXkrfKais
euTafta?,

<f)i\ias

VO/JLW,

TO

Be

/cal

[UKpov
irco

/cipva/jievcDV, /cal

r]jj,epai<$

re

fcal

rals eyyvrrjcn /cXeTrro/jievcov ravrov vviv, iva /j,rj ry drfOeLa \v7rrj aw a t,v ; d\\

JAW

rj/jLiv

77X^09

av

Be

71/0)9 0-6X771/779 (frvcriv, real TrdOrj,

teal fjierpa

<&>TO?,

/cal S/ooyu-ou?, /cal

TTW? o

fJiev ^/Ltep
f)

SwacTTeiav,

rj

Be vv/crbs 7rpofcaOe^Tai, /cal

JJLGV

Trapprjo-Lav, 6 8e
I

dvOpwirov eVt TO epjov dvi

arvvr}Ka<$

r air e LVOV [lev os TT^O? TO ^prjat/jLaiTarov ; 10 Be Bea/jibv TIXeidBos rj fypaypov Qpicovos, co? o

dpi6fjLwv Tr^TJOtj dcrrpwv KOI TTCLCTiv avTols ovofJLara /ca\wv,

teal

of?79 e/cda-rov Biatyopdv, teal

rd^iv Kivrjaews, Iva

rj/juerepa
teal

crot

Trio-revaco Bid rovrcov

irXeKovn rd
;

tcard rov
15

/crio TOV rrjv KTICTLV 07r\,i^ovTi,

31.

Ti

\e<yeis ;

evravOa
;

arrfo-o/jLeOa
rj

rov

\6<yov

T^?

v\r)<?

teal

rcov opwfJLevwv
Mo>L

ejreiBr)

rov

/CCHT/JLOV
i

dvTiTvnrov

TTJV
teal

crea)9

cr/crjvrjv

olBev 6 Xo yo9, TOT)

oparwv
31.
2.

re

dopdrwv \eyco
de
El.
]|

(rvo-Trj/jLaros,

TO
Reg. Cypr.

5 a?;^eta] aX-^^eta

17

om

7]

be

||

19 o-i/crr^aTos]

om +

rj/j.iv

bf

||

\vcriv
<j>v<ni>]

77

be

ffv/jiTr\K. K.

8u<TT.]

The

sea-

does not occur in the

8.
^TJ/H OIS

LXX.
ref.

sons lock one another in embrace, because there is no sharp line of demarcation between them, and then
part. poetical preacher sees in the first action a law of love, in the second, of order. rats eyytiTrjai] 4. by their close approach to each other (the pi. indicates the nearness of each to the

/cr\.]

there. to Ps. ciii

(civ)

20

23.

n.
ib.

The

avitrjKas KT\.] Job xxxviii 31. 6 dpid/j.u>v KT\.] Ps. cxlvi

i

(cxlvii) 4.

13.
14.

56rjs...dia<J>.]

did

TOVTUV

TT\.

Cor. xv 41. r. 17^.] the

astrologer.

31.
16.
17.
is

The spiritual beings who

fj.^xp l ] Cp. 9. r. KOff/j-ov TT.CLVT.]

next) filching from each other (mid.) as much and as little as day and night do, in order not to distress us

people heaven.

The

7rai>r6j

by anything startling (lit. by the which would unaccustomedness, mark a different kind of transition).
6.

29 ira.6rifJi.aTa. a ref. to Gen. 7. r)/j.tpas...dvi>.] 18 cxxxvi 16, (Ps. 7); but 8vv.
irddrf]

Cp.

emphatically; the type includes the unseen as well as the seen. 0X6705, our reason? Gr. does not refer to any passage of
placed
l

interp.

Scripture; it was the traditional of his time. See however

70
KaraTrerao-fjia
6t?

GREGORY OF NAZIANZUS
ta<7%6We?,

ical

VTrep/SdvTes rrjv
vorjrrjv
fyvcriv
ical e
el

ra ayia TrapaKV^fray^ev,
OVK
e^o/jiev

rrjv

pdviov ;

ov$e TavTrjv daco/jLara)^ IbeLV,

KOI

Trvev^a TTpoa-ayopevo/Jievrjv rf yivo/jievrjv. Troielv yap \eyeTai rovs dyye\ovs avTov irvevfJiaTa, ical TOU? \eiTov pyovs avrov Trvpbs <f)\6ya el /^T) iroielv /JLCV
(7Ti

daco/jiaTOS, Trvp Kal

aicovei Kal Trvp

<rto9

TO Gwrripeiv rb
eVet Kal
rj/nlv

TO>

\6yw,

/ca6* bv eyevovro.
fyvcris,

TrvevjAa Be
&>?

fjuev

to? vorjrr)

TO o

/caOdp-

T%

TT/JCOTT/? ovcrias

T?

avrd? ol&a

10 7T\r)V

OTTO)? iXiyyiwfJiev irepl

earco, r) on eyyvrara. rov \oyov, Kal OVK e^o/juev ol 7rpoe\TOQ-OVTOV OGov el&evai dyye\ovs nvds Kal dp%ay-

ye

do-co/jLaro^

Opovovs, KVpiOT^Ta^, dp%d$,

,

e fof crta

voepas Sum/z-et?,

rj

i^oa?,

KaOapds
rj

15 a/a/3 77X01^9, aKivrjTOVS TTpos TO %elpov

Svo-Kivrjrovs, Trepl

TO TrpwTOV aiTiov del %opevovcras

rj

TTW?
Trjv

CLV

Tt?

eKeWev
i

eXXa/^Troyu-e^a?

7rapa.KV\l/ofJi.v
||

?cd

||

8 TO 5e]
||

rw

5e

a
||

||

Kadapffios]
1 1

Ka6ap<ns

in qui-

busd.

e?ret] eTreidtj

Reg. a

om

ras e

Trpoae\6u(j.ev f

cott

Wisd. ix 8 (xviii 7.4) and cp. WestHebrews p. 237 foil. i. StaaxoWes] Cp. 3.
3.
el /cat

but Gr. thinks that it may denote what is contained in the original act of creation, and not something subsequent.
8.

aaw/xaros]

sc.

6177.

Gr.

pronounce upon the question whether the heavenly

will not
i.e.
0i><m,

aKovei] audit,
TTJS TT.

it is

called.
7.

9.

the angels, are incorporeal or not (cp. 8); but, even if they are, we cannot conceive of them except 12, through corporeal images (cp. 13), such as are suggested by the of Scripture. language is called, or Trpovay. rj 71^.] 4.
is

n.
13.

ovaias] sc. 0eoO; cp. 21. l\iyytt)fji,ev } Cp.

AayUTrpo r^Tas,

seems as if these, were recognised

dvajBdaets] like the foregoing, titles for spiritual

It

wade.
5.

iroLfiv

7.
i

X^yercu]

Ps.
"

ciii

(civ) 4,
6.
ing"

Heb.

7.

et /XT) Troieii ]

unless by

mak-

beings; but they do not appear to be used by any other of the Fathers. is a strange designation Ai/a/3a<m for a personal being, and, if it were not for the v. 8vv. which follows, it might have been thought that Gr. had turned from the angelic beings
their actions, and that avaft. referred (as perh. it does in any case) to Jacob s dream. 14. voas] ace. pi. of vovs. to

is

meant keeping them

to the

To law of their original creation. make the angels winds suggests a

change
in their

mode

of existence;

THEOLOGICAL ORATION
,

II

7l
(/>ucrea>9

77

aXXo>9

a\\i]V Kara rrjv avaXoyiav

jca

Tafe&)9 wcrre
,

roaovrov

rc5

Ka\a>

fjLOp^
aXXoi>9

rea

aXXa

ylvecrOai (frwra Kal

irpctiTov
^>a>ro9

(JXOTL-

BvvacrOai, ra?9 TOV

\irovpyov<>

eTTippoals

re teat
la"X,vi<

deiov

OeXtf/juaTos,

Svvaras

re
<f>v(7L/cfj

Kal

eTriKTrJTO),

TCCLVTCL

eTriTTOpevo/jievas,

Trapovcras
^>ucreft)9

eToi/jLcos, Trpodv/uLia

re \eiTOVp yias

aXXa9 aXXo

TL TT
&>9

ravra

yittay

rtz/l TOV Travrbs eiriTeTa^^eva^^ KOI rd^a<; Siopiaas Trdvra et9 ev dyovcras, 10 crvvvevcriv TOV ra TrdvTa i][jbiovp<yr)o-avTos
rj

aXXco

a)<;,

Oeias /xe7aXet6r77TO9, Oewpovs ov% iva So^acrOfj ^09, ov yap eaTiv o

&6t;r)<;

dtBiov KOI

TO) TrXijpeiy

rw KOL
TavTa

ro?9 aXXot9 ^oprjya)

TWV
/JL6TCL
1-779
1

^ \i7Trj TO Oeov
fyvcreo-i;
77

VpJTL(79a(, KOI TCU

el
fjbev

Trpos

d^iav
?

el

T7)9
.

enriOvfJiLa^ evSeeo-Tepov, e%ei TO VIKCLV Kal OVTCOS 6 TOVTO yap r)yo)vieTO Trapacrrrjcrat, on, vov

4 TQV Trpwroi; usque ad

fin.

desunt in a

||

14

om

TOIS c

17

aXXws

a.]

The

77

offers

an

alternative or correction to the sup. TTIV Kad. 4. Cp. become in their 3. aXXa 7. 0wra] turn lights? dXXa in respect of

with reference to the approval, for which alone they care (ttlav), etc.
oux i-va 5. 0.] In scriptural 13. language the reverse might as truly have been said.
14.
rtjj

the TrpuiTov 0u5s.

5.

TrXTjpet]

Cp.

1.

Swards tVx^]
Tracri

Ps. cii

(ciii)

20.

TravraxoO] Gr. does not of course mean at the same time;

6.
(Toi/jius
8.

iva. ^T) XeiTrrj KT\.] 15. ^z^i?w these first beings after

but that

God may
of

never fail
benefits?

to

be

the recipients

shews

it.

They might have seemed

ciXXas

oXXo

TI]

Cp.

Deut.

too great to receive anything.

18. /cai cirrus] 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

xxxii 8 (LXX.), Dan. x 13, 20, 21. 1 AiciX. having severally received. l ctXXw TLVL] or (if not a por77 9. tion of the inhabited globe) set over some other part of the universe? e.g.

star.

understanding; much more cp. n) God Himself.

(/XT;

on,

10.

eis

v\

bringing all into unity,

72
fcal

GREGORY OF NAZIANZUS
ort rr)? TTpwrrjs /cal

TI TWV Sevrepwv fyvcris, /JLTJ OKV& jap eiTrelv, vTrep anravra.

ctTravras

Reg. Cypr.

i.

to

Unless we are rr/s Trp. K. /u.] suppose that there is some irre

ment would be not

gularity in the

grammar, we must

supply 0wreo;s, so that the clause, if written out in full, would run
/XT;

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

eiTretV

ort

77

TTJS

Trpwrys

K.

/j..

2.

(kvw yap

elire ii ]

Cp.

13.

highest, of a series so Gr. prefers to say /j.6vr]s, to bring out its abso lute uniqueness.
:

The formula

implies that the state

<B)EOAOriKO2

TPITO2.

IIEPI YIOY.
tN

1.

fjbev

ovv

eiTroi

T? av

eTnico jrTwv rrjv Trepl

ical

TOV

\6yov avTtov eroL/jLorrjra

Trtcr(f)a\es

real

ra^urT/ra,

TO TOV rd^ov^

ev

Trdcrt,

pev Trpdy^aai,, f^dXtara Se ev rot?

<JTIV.

Trepl

9eov \6yois, ravrd

/cal

eirel Se

TO

/j,ev

ov /Aya* paaTOV yap

TTJV
,

TOV ftovkofjievov TravTOS

eTriTi^av TO 8e 5
/cal
TO>

eavTov yvw/jnjv dvSpos evcreftovs

rc5
d<yi(i)

vovv
1

6appr)(TavTes irvev/jiaTC,
r^fjiwv

Trap

fiev artyu-afoyLte^ft), Trap

Se Trpoo-fcvvov/jieva), ra?

Trepl TTJ?
TIVCL

^eor^ro? V7ro\r)^jr^, ai Tives TTOTG. elaiv, TOKOV evyevr) T /cal wpijjiov et? ^xw? Trpoevey- 10
/u/ey
cn,(t)7njcravT6<;,

ov&e aXXore
veaviKoL re
1.
i
e7ri/co7rrwj>]

TOVTO yap /AOVOV

ical

/cal

fjLeyaXo^poves, vvv Be
b
||

p,a\\ov
3 ev rois]

eTrnTKdOTTTUv

TOV
||

X(>7oi

TWV \oyuv b
TJ/JUV

||

om
fj.ev

ev c
f

||

7 Trvevfjiari dapp-^aavres

cde

TJ/U.WV]

||

10 irpocreveyKU-

to

We have stated our objections the hasty theology of the Euiwniians ; but it is a harder task to set
1.

state in opposition, to substitute,

1

but to

instate?

8.

TrpoffKvvov^v^] This does not

I will endeavour to forth our own. do so with the aid of the Holy Spirit, as indeed I have done before, but it
is more necessary now than ever, as briefly as 2 can. i. eTTiKOTTTiav] by way of checkAVT&V, the Eunomians. ing."
1

compel us to suppose that Gr. used or was acquainted with the last part of our present Nicene Creed. See the quotations in Hort Two Diss.
p. 88.

i.

T6...e7rtcr0aXes]

the

danger."

4.

TO ^kv tTTiTinqv KT\.]

i

taken
to

from Demosth. Olynth.

6.
avTfi.cra.yeiv]

7.

not

merely

n. TOVTO yap /u.6vov] The verb omitted would prob. have to be expressed by perf. and pres. together ; have been and are. Gr. refers to former outspoken sermons of his such as Orat. xx. For veav. cp. i 2.

74

GREGORY OF NAZIANZUS
rrjv

eypaTrrai,, TO
e

jur)

d\r)6eiav i va //-?) rfj V7roo-ro\rj, evBoKelaOai KaiaKpiOw/Jiev. SLTTOV

roO
/JLEV

6Wo? \6yov

vraz/ro?,

TOV Se TO dvTi7ra\ov dvarpeTrovros,

5 eK.6efjievoi

TO ol/ceiov Karao-Kevd^ovros, real rjp^el^ TOV ol/ceiov

Te Sia fipa^ewv, \v utcnrep bv avrol \6yov

Trporepov,
teal

OVTW ra TWV evavriwv avarpe^frai

&>?

TretpacrofjieOa

a/jL^orepa

otoz^

Vcrvvo7TTa ryevrjrai

ra \eyo^eva,
TO)

elcraywyucov eTrevorjcrav Trpo? e^aTrdrrjv TWV aTrXovcrrepcov

rj

evyOeo-repcov, /cal

/jirj

/j,rficei,

TOV \oyov Sia^eOfi ra

10 voov/^eva, KaOaTrep vbwp ov cr&)Xr}z/t Kara Trebiov ^o^evov Kal \v6/j,evov.

2.

a^i^o^VQV^ d\\a
y

Tpet? at dvcoTarco So^at, Trepl 6eov dvap^ia, Kal at fjuev ovv Bvo Traicrlv EXX?;7ro\vap%ia, /cal fjuovap^ia.

vwv
15

l rrrai )(Br]crav,

Kal

ir dicker Quxrav.

TO Te yap avap^ov

araKTOV
Kal
ouTft)?

TO T6 iroKvap^ov o-raa-iw&es, Kal ovrcos avap^ov,

araKrov.
i)

et9

dra^iav,
i

be

6t9

\vcriv

ravrov yap d^orepa fyepeu, rrjv dra^ia yap fji\Trj Xucreco?.

H

evdoKifjLei<T0cu

||

om
||

ws 10

7 76^77x01]

yevuvrai b

Reg. Cypr.

9 diaxvdrj bd

Reg. Cypr.

voov/j.eva] \eyo/j.eva

Reg. Cypr.

1.

rfj vTTO(TTO\f)~\
ii

Heb. x

(Hab.
text

4).

The word,

38, 39 as the con-

here shews,

genuous reticence;
jo

implies a disincp. Gal. ii 12,

two nature and in identity of will, of the three being derived from the first by what Scripture describes as generation and emission respectively. cu a.v<j)Ta.TW 56cu] the most 12.
ancient opinions.
13.
Treucrlv
1

The BeneBLTTOV 5 2. oVros] dictine editors compare Athenagoras de Resurr. i Gr. aurot] the Eunomians. 7.
.

EXX^wi ]

phrase
;

incidentally shews how systematically they went to work. 10. cr co \T)VL (T0t77.] compressed in
*

formed on the fashion of viol la parjX but the word -raides seems to be chosen with a view to the verb With the first two tvalxQ-riaa-v.
the children of Greece
selves?

amused them-

a pipe.
11.

2.

x V- K. Xu6/i.] Cp. ii 13. Atheism, Polytheism, Monoe<

theism, are the three ancient opinions The second ends in the about God.

r6 re yap] The yap gives 14the reason why Gr. leaves those theories to the children of Greece
(imperative).
17.
is

same anarchy as the

leave
it to

first,

the Gentiles.
is

and we Our Mono-

drai a yap
(lit.

p. X.]

Disorder
1

the prelude to disintegration.

For
}

theism, however, Persons are joined in

one where Three

equality of

/teX^
cp.

practice

rehearsal

THEOLOGICAL ORATION
r)/j,LV

III

75

Be fjbovap^La TO ri/jLO)/jLevov

fJLOvap^La Be,

ov%

rjv

ev

irepi<ypd($>ei

TrpoacoTrov

ecm yap

KOI

TO

ev

crracrid^ov

Trpbs eavrb 7ro\\d KaOicrracrOai

(TvvicrTrjo-i,

dXV

rjv tyvcrecos o

KOI
V

yvco/jirj^

crv^Trvoia^ Kal ravroTTjs

07T6/3

Kal

7T/50?

TO

TWV

% CiVTOV VVVVGVGIS,

dfJLTJ%aVOV $

7rl rfjs

yevTjTTJs

<uo-ea><?,

ware Kav

dpid/JLM Biatyeprj, rrj ye

ova ia

/JUT)

Tefjuveadai.

KivrjOeicra, f^e^pt,

Trarrjp, /cal

rpid&os earrj. 6 i/io?, real TO dyiov

Bid TOUTO fjuovd^ CLTT dpxffs, et? BvdBa Kal TOVTO eanv r^uv 6
Trvev/jia

fjuev

yevvrjrcop

KOI TT^ooySoXeu?, \eyco Be avra^co?, /cal d%pova)$, fcal daw- 10 ra)V Se, TO /jLev yevvrjfjLa, TO Be irpo^K^fJia^ 77 OVK
v
2.

Tt?

ravra

Ka\e<rei,ev,

d
eovcrta ac (sed
rr\

6 yevrjTTjs]
in marg.)

yevvrjTiis
TTJ

def TTJ ye ye ovcna e in rasura

||

ovcria] TTJ

ye

Not a sove 1. p.. de, ovx reignty contained in a single person? 2. eari yap] Such a sovereignty, of a single person, does not neces sarily exclude the thought of discord It is possible to and confusion. conceive of a single entity being divided against itself, and so be coming many. The divine unity, which we believe, is the result of
*7"

^"]

equality of nature, unanimity of judgment, and identity of action or of will? This com 5. irpbs TO %v KT\.]
<

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. wtTTe] again refers to the whole description. It will be seen that ovffia to Gr. means more than There is a moral element in and not only a metaphysical ; it, 6/j.oTLfj.ia 0wreujs is one of the things which secure of/a. /JLTJ T. The reading
<pv<rLS.

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 They are 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 TO ev and not TOP fra. comparison of v 14 shews that TWV avTov depends on e not on TO ev. The antecedent of e ctuToC (neut.) is TO ib. o?rep] refers to the whole four fold description. It is perhaps not
plete

gives no satisfactory sense. O.TT dpx^s] The lan guage comes perilously near the Sabellian conception of irXaTva/jifa (see Dorner Person of Christ div. I, vol. 2, p. 156); but of course Gr. s tenses (KLvrjdeTa-a, faTij) are not to be understood in a temporal sense. There was no time before the KLvrjais of which he speaks. For
T-fj eov<Tlq.

7.

fjLovas

ii

9.
9.

yew.

K. 717)0/3.]

the
;

of course, of the the Spirit.

Son

irpofioXevs,

of

<r6t>i>v<ris,

&>.

12. d0eXwi KT\.] Gr. knows no other way of expressing the relation of the Son and Spirit to the Father, such as might get rid of material sug

gestions.

GREGORY OF NAZIANZUS
ov
<yap

orj
1

VTrep^vcnv ayaOorrjTOS
<pi\,ocro(f)r)o

elTreiv OapprjTL<?

f/

o~o/jiv,

T<ov

ovrwa vTrepeppvy, aa \ejcov, eV ols Trepl Trpa)Tov alriov KOI BevTepov 5 H,TI 7TOT6 aKovcriov TJ]V yvvrjcriv elo-aydyco/jiev, /cal
eroKfJb rjcreVy

EXA,77<Tt Trap olov /cparrjp TIS

dvTa)v elirelv

(j)vcriKov

vTrovoiais TrpeTrov.

Kal SvaKdOetcTov, r)Ki(TTa rals Sia rovro eirl rwv rj

opcov lard/jievoi TO dyevvvjTov elo-d^ofjiev, real rb Kal rb ex rov irarpos efCTropv6p,evov, TTOV
&<$

avr?

10 o #eo? Kal
3.

\6<yo<?.

TL Kal

veavi/ca)<>

IIoTe ovv ravra; vTrep TO Trore ravra. el Se elirelv^ ore o Trarrfp. TTOTC 8e 6 Trarrjp
TJV.

OVK

TJV

ore OVK
iraKiv

rovro ovv Kal

/xe,

6 uto?,

Kal TO Trvevpa TO

ayiov.

15 TTore o f/09 yeyevvr) TCLL

$6 TO TTvev/jia

Kal Trd\iv aTTOKpwovfJial coi. TTOTC ore o TraTrjp ov yeyevvrjTai,. OVK ore o fi09 ; eKTreiropevTaiy KTreTropVTai
epcoTa
;

d\\a

ryeyevvrjTai

a^povw^ Kal

VTrep

\6<yov

el

Kal

/XT;

Svvd/jieda TO virep %povov Trapao-Tr)o-ai, OeXovTes TO yap ore, Kal Trpb TOvSe, Kal efjufraaiv
eK<t>v<yeiv

ab
/cat

||

3 VTrepeppwr)] VTreppvij dfg

||

10

om

3.

13

ayiov c

Colb.

||

Coisl. 3

3. is

olov Kparrip ns] used by Plato Tim.

The

simile
but,

410;

This is shewn eKTropevo/j-evov. 6 re 6 TraT-rjp in the next line.

ib.

by

as

Jahn points out in his annotations on Elias, in a different connexion. Gr. prob. refers to some Neoplatonic
author.

virep rb 7r6re]

above and be-

ITTI T&V i)/j.. 6 pwf] keeping to 7. language consecrated by Christian usage; cp. i 5. oJs TTQ u ] John xv 26. 9. 3. The acts thus described are above and before time, although it is impossible to divest ourselves of ternporal notions in attempting to illusThe Second and Third trate them. Persons are not posterior to the First
0?7<rii

OVK rjv ore OVKTIV} He replies 13. with the phrase so well known at the beginning of the Arian controversy.
ib.

yond a

when.

OVK

TJV

roOro] sc. what is implied in ore OVK rjv, eternal.

fyt0a<rii>]

In an image. 19. order to convey any notion of what is above time, it is impossible to avoid the employment of temporal imagery. "E/u^acns 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.

in point of time, though l^heir being springs out of His. 1 1. raOra] sc. rbyevvrirbv and rb

THEOLOGICAL ORATION
ravra, KOI air a/3%^9,
fjLeOa*

III

77
/3tao>-

ov/c

a%pova,

KCLV

on

fMaXicrra

TO TrapetCTewo/jLevov rot? a&lois oidarrj/jia TOV alwva \a/ji/3dvoLfMev, TO /JLTJ Kivr)<Ji Tivl /jurj^e r)\iov
7r\rjv el
(fropa /jbepi^o/jievov
tcai jJueTpov^evov^
el

OTrep o

%povo<$.

TTW?
5

avvai&ia; OTL eiceWev^ el KOI /LM) per rb fjuev yap avap^ov, /cal diSiov TO diSiov Se, ov e/cetvo. irdvTWS avap^ov, eo)9 civ elf dp%r)v dvacfreprjTat, TOV TraTepa. ov ov/c avap%a ovv airly $f)\ov 8e TO CLITIOV
ovv ov o-vvdvap^a,
TU>
&>?

7rpecr{3vTepov
^09.
teal

TWV

wv
TTWS

aiTiov
T&>

ovSe
<ydp

TOV

avap^d

%p6vw,

JJLO\VTTTJ

TOU9 aTrXovo-Tepovs
ovv
ov/c efjbTradrjs

ov yap VTTO

av pop- 10 %povov TCL e

/cdv

&v
el
<re

6 %p6vo$.
4.
IIct)9
T] 77

yewTja^
rj
;

OTL do-w/jLaTOS.
eya) Se

yap

evcray/jiaTOs e/ATraOijs, dTraOrjs

7rco9 ^609, el KTio-fjia

dcrco/jiaTOs.

avTeprjo-ofjiai

ov yap Oeos TO KTL^O- 15

iva
2

JJL^

\eywy OTI /cdvTavOa TrdOos, av

c

(TVfj.irapeKTeivofji.evov

Reg. Cypr.

||

\a^avo^ev b

||

6 eKeivov def

||

TO 5e
2.

cuSioj/

def
et

||

9 WP]
KT\.] is to

+ etmi/ bdf
The
adopt
only
the
ib.
fj.opfj.iL

TrATji

fj.opfj.o\VTT7)]

/0 scare

with a

way, Gr.

says,

or bugbear,

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

4.

If

difficulty is felt
1

about the

generation of the Son by the Father, the difficulty is not got rid of by making the Son a creature instead, // only arises from a carnal notion of what is meant by generation, as if there could be no higher kind of
generation.
TTWS 0eos] which the Euno15. mians acknowledged, though with an interpretation of their own.
16.

known
va.fj.e6a,

to

time.
ir\rjv

It

seems best
el KO.L
JJ.T]

to
5v-

connect the

with

and
(in

to treat the intervening

sentence

accordance with Gr.

manner)
5.

as parenthetical.

eKeWev] sc. e/c TOU iraTpds. TOU 0u>T6s r/Xtos] The simile 9. but it of course, unscientific is, serves its purpose. In a 10. avapxa, TTWS T %p.] sense, so far as time is concerned,
;

A
as

/cch/raD0a] i.e. ev T

KT L^LV.
1

work

of creation
to

(lit.

founding

which is Begotten and that which Proceeds are without a beginning, as no date can be assigned, prior to which They had not begun.
that

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,

known

man

78

GREGORY OF NAZIANZUS
oov
/cal

aTTOTV^ia, oiopOcocris a Trdvra 7T\L(D TOVTCOV 7Tpl TTjV K.TIGIV, CO? TCCidiV V$r)\OV. oe, OTL fjir) Kol TOVTO roXyita9, avvSvacr /Jiovs
eXTn-9, \v7rrj, /civovvos,
Tiva<$

5 /cal

xpovovs

/cvrf(Ta)<i,

KOI /cwovvovs

ayu,/3Xcocrea)9,
rj

a>?

ovSe

ey^copovv, KOL ^epaaiwv

et fir)

OVTW

yeyevwrjicev

7rd\iv

/cal

evvSpav

TOVTWV
\TJTOV,
77

rivl

TWV jevvrjaewv virdyeuv rrjv Oeiav /cal dve/c\dKal TOV viov dvaipelv /c rt}? K.aivr]s uTTo^ecrea)?.
vva<rai

10 Kal

ov&

e/ceivo

avviSelv, OTL

u>

Sidtyopos
eyvcos

rj

/card

o-dp/ca

yevvrjo-is,

TTOV
/cal
c5

ydp
TJ

ev rols

crot?

rovrw TrapOevov ; rovcra yLtaXXoz^ Se,

15

Trvev^ariKr]
elvat,
/j,r)

ryevvrjo-is

TO

ravrov, TOVTW

/cal

TO

yevvav Stdfyopov. 5. Tt9 ovv earl Trarrjp OVK

elvai tfp^aTO
TcaTpL.
Kvpt,(0$,
c5

rjpy/jievos

09 r^9 ovSe
/cal

TOV

oe TO elvai ^pfaro,

TOVTW

TO elvat

OTL

OVKOVV iraTrjp vo-Tepov, ov yap ?jpaTO /cal TraTrjp KCLI vio$ H/Y) uxTTTep Kai vios tcvpiws, OTi firj /cal

ra yap
4.
/cti

^yu/erepa ov /cvpicos, OTL KCLI d/jL^w

S

ov
||

yap

e0e<rts

XP OV
||

ac

li

T/crews

8 TOVTUV]
:

Kevrjs

rasura
4.
5.

||

Reg. Cypr. 1 17 Trarpi] Trarrjp b Reg. a

copidation? miscarriage.

be

4 tvvoew] eTrwoeiv b Reg. Cypr. 5 KVT)+ 8r) Or. i 9 evaipeiv Reg. Cypr. 5. 15 TOV] rob: TOW fin 4-croubcg
|| ||

ffvi>8va(r/j.ovs]

has

begotten"

Son,

we do not

ct/A/SAwcrecjs]
O#TU>]

6.

dva.(?fj.6s

by such ways as GVVand so on.

/cat]

imply a moment or date. Scripture often uses tenses in a way which differs from that of ordinary
to
life.

mean

9.

77

or

else,

if

the genera-

tion of the Son does not fit in with your select example, get rid of altogether as a result of your novel

Him

scheme
12.
i)

Trvevfj,.

yfrvrjffLs]

i.e.

His

generation ace. to His divine nature. EaXX<xTTeiy is freq. used intrans. 5. The Father never was anyWhile we thing else but Father. human beings are sons, as well as
fathers, He is and that alone.
absohilely

rls oiV] It is the adversary s 15. What father is there who question never began to be a father 1 OVKOVV TT. He did not 17. become Father at some subsequent point, because (ace. to the foregoing argument) He never began to be
:

i/<rr.]

18.
is

Kvpiws]

properly, because

He

not at the same time Son? We, on the other hand, Gr. goes on to
say, are not

Father,

If we say that

He

cause

we

are

properly fathers, besons as much d"/i0w,

THEOLOGICAL ORATION
p,a\\ov
ecrOai,
,

III

79
ez^o?,

rj

roSe
tear

KOI

d{A(j)OLV T^yite??,

ov%
/cal

ware
ovBe
d<f)ie-

/cal

oKi yov

avdpwTroi,

to~&)?

/cal olou /AT) TeOe\rjfjie6a^ /cal

ac^te^re?

/cal

p,evoi, GO? fjbovas

.

Ta?

o-^eo-et? \6iireo-6ai

d\\a TO
77

eyevvrjcre, (/x^crtV,
elad<yei

bpfyavas rwv Trpajavro, /cal TO ryeyevvijTai,,

;

ri a\Xo,

dp%r]v

yevvrjaew^

ri ovv

av

/jLrjBe

TOVTO

\eya)/jLV, aXA, rjv djr

<f)vya)/ji6V

a/5%^9 yeyevvij/jLevos, Iva aov pqSLws

^}i\o^povov<; ;

Ta? Trepiepyovs eva-Tacreis Kal

TJ/JLWV, co?
;

dpa

<ypa(j)r]V

avrotcret? /ca@
/cal

Trapa^aparrovrwv

<ypa(f)rjs

T?)?

d\7]0eias

TJ

Tracriv ev$rj\ov,

on

T^? TroXXa 10

ri

xpovt/ccos Xeyo/jievcov IvrfXkayfjbevw^ Tot? xpovois Trpo,,

/cal

fJidXiara Trapa rfj crvvrjOeia TT}? "y^a^)?}?, TOU 7rape\T]\v9oTo^ %povov JJLOVOV ecrriv, 77 ToO aXXa /cat 6o~a TOU /xeXXo^TO?; co? TO* Iz^a ri
f/

5 eyewrja-ev airro

as fathers.

lationships

consider haustive being but fatherhood expresses all that the person of God the Father
;

variety of our re it impossible to any one of them an ex description of a human

The

the

sacred relationship except the

eytwijffe]

makes

name.
5.

We

have

been

is.

1. not the same A/m^u % as above, but here as if=^K dvolv. 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[j,(f)oii>]

using expressions like begat and is begotten, which necessarily con tain, 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.
9.
ypa<f>r]v

airolaeLS

Kad

i]fJ-]

way
2.
;

divided between them.

KO.T

6\. &vdp.}

another

differ

ence

only gradually attain the position of human beings by a long fashioning in the womb, and some In the last hardly attain it at all. clause no doubt Gr. means idiots and persons otherwise deficient. The wishes of human parents for
their

we

legal term, which has only an acci dental relation to the use of ypaQr] immediately after in the sense of

Scripture.
1

It

means

to file

an

accusation."

ib. 7rapaxapctTT6fTan ] putting a false tnark upon,* i.e. falsifying chiefly used of coin that has been
1

tampered with.
II.
vr)\\ayfjt.. r.
XP^"-]

offspring are often far from being realised (ofot /JLT) red.). The children in d0t^res] 3. many cases go their way, and the

Much

of

our language which denotes time is used in an inverse manner to the time intended.
14.

parents theirs, and nothing

is left

of

iVa ri e0p.]

Psalm

ii

i.

8o
(f>pva^av
;

GREGORY OF NAZIANZUS
OVTTCO

yap efypvd^avTO
ra? TOiavTas
olov Se

/cat,,

Ei/ TrorayLto)
/cai /jua/cpov
y

&ie\evo-ovTai TTO&L

ojrep ecrrt, oiapeprj/cao-i,.

av

ir)

Trdcras dirapiBfjielv

(f)a)vds

a i rot?

6.

TOVTO

fjiev &rj

TOLOVTOV.

avTwv

/cd/ceivo,

&>?

\lav Svcrepi TOP vlov, rj

/cal
fjirj

dvaicr^vvTov
/3ov\6/j,evos.
ov/c

/BovX^dei^,

$a<Ji,

yeyevvtj/ce

etra ^ecr^ova-iv,
lo"%vpoi$,

co?

oiovrcu,
<ra-

(i/jL/jiacriv,

d\\d

/cal

\iav
/cal

el /ACTS

<yap

ov 6e\wv,
vr&k o
TTCO?

fyacrl,

TeTvpdvvriTai,.
;

rt?

TO o Tvpavvrjcras ; 0\rf(Ta)S fiO?

/cal

rvpavvrjOels Oeos

el
,

Se 0e\wv,

K TOV TTaT^O? KOL KaiVYjV Tiva /jL jjrepa TTJV 6e\r]cnv dvrl TOV Trarpos dva7r\drrov(7Lv. V fJLV OVV TOVTO %apl6V aVTWV, aV TOVTO \6JWCTLV, OTi TOV
OVV
7rl

WO?

irdOovs aTToaTavTes
15 yap TrdOos
3
ii
etT;]
-rjv

Trjv /3ov\rjat,v

KaTafyevyovcnv
i8w/j,ev
OLOV re

ov

r)

/3ov\r)crLS.
6.

SevTepov Se
<prj<rL

TO la^vpov
duo Colb.
||

6 0acrt]

df

||

OIOI TCU]

Ka.Lvrjv~\

Kevrjv

Reg. Cypr.

ev Trora/iw]
6.

Psalm Ixv
have

(Ixvi)

4.

TeTrjpt]VTCu]

been

ob

served.

6.
1

Did

the

Father beget the

by

Son,

asks the opponent,

an

act

of will, or not? If not, He was under constraint, which is impos sible ; if so, then the Son owes His being not to the Father only, bttt also to the Father s will, which thus Th is becomes a kind of motherhood. dilemma is met by a similar one with regard to the objectors own birth, and by another with regard to creation. Gr. then shews that as a
not the result of speaking, considered as a separate and sub stantive thing, but springs direct from the speaker, so the thing willed springs not from will in the abstract,
is

urged by the Eunomians, we must suppose that dc\wv is not merely i.e. it was CK&V, but by willing the act of will which produced the Son. Then, as other faculties of the divine being are represented to us as hypostatic notably the A670J 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
1

being
partly

word

in the Godhead. But Gr. s subsequent words Q.V rouro A^ywaii/ suggest the doubt whether he did not himself invent this part of the

which mother

solely to the Father, but also to the Father s Will, is thus constituted a kind of

argument
13.
(cii

for the

Eunomians.

O.VT&V]

but direct from him

8.

who
i

wills.

LTJ]

depends upon x a P iV by an idiom well known in

it

(radpols]

Cp.
a
it

3.
7T.]

colloquial
It
CC1"-

II.

7TWS oZv

K TOV

Greek
them.
14.
1

English as well as in will be delightful of

Trddos
T]

tainly

seems
If

argument.

strangely captious was ever seriously

ov

yap

/3.]

This

is

THEOLOGICAL ORATION
j

III

Tt,

\eyovo~tv.

apicrrov 8e avTols o~vfA7r\a/cr)vai

irpoTepov eyyvTepa).
e 0e\779, etc

o~v Se

avrbs

\eycoi>

deXovTos

vTrecrrrj^

TOV

<rov

TTO-T/JO?,

ev^epa)^ o Tt av 6e\ov17

TT)? /3ta9 TeTVpdvvrjTai. Kal r/9 o TVpawtjcras avTov ; ov jap Srj TTJV $vo~iv epeis el Se ^eXoz TO?, dvroXfwXe eKeivrj yap e%ei KOI TO awtypovelv.
;

T09

el fjiev

yap ef ov

6e\ovTO<$,

O-QL

Si

0X17619 o-uXXa/3a9 o TraTr/p.

^eX^/xaro? yap vl 09,

evrt

aXX ov
/cal

Trarpos dvaTre^Tjvas. ra KTicrfjuaTa, KCLI TO

aXX

roz^

^eoz^ yiteret/u
rf}
(rfj

o~oi>

epcorrjfjLa
rj

irpoaayw
(3(,ao-6eis
;

6e\wv vTrearrjo e ra Trdvra, /3tao-^6t9, Kavravda 7; TVpavvis, KOI

ao<j)ia.

el fjuev el

10

rvpavv^cra^.

8e ^ouXoyLte^o9, ecrreprjTaL TOV 0eov KCLI TCL KTicr/jLaTa, /cal

av

TTpo

TWV aXXw^,

Kal roiavra ao$i^o}JLevos.

TOtourou9 dvevpiCT/ccov Xo yto yLtoi 9 0e\tjo-ei yap ^earj TOV KTLO~TOV

ol/jiai,,

aXX
2

eTepov,

0e\cov eVrt Kal 0e\rjo-t^,

de\r)<rus

a^] eai/

|j

3 edeX-rjs] deXrjs def

||

def
||

||

10
15

crT-rjo-e]

+ ^eos

bcd:

+o

0eos ef

||

14

|]

om 7apb

ot/uat

6e\wv bdf
the

nevertheless it is difficult for the human mind to imagine an act which is not caused by some will of thing which would come under the description of a ira.6os.
true
;

Son

is

deprived of the Father

TO i consider
.

I<TX-

HUT- o ri\.]
v

what they
Aev-

by the interposition of the Will from which He sprang, so is crea tion deprived of its Creator. His Will runs like a wall between it and Him. The Eunomian is the
first

tlieir

strong point,

to

suffer
it
;

the

loss,
is

because
poetical

repov 5e corresponds to

^v. Be fore, however, entering upon this deuTtpov, which he does at d\\ tiri
best (irpbrepov) to grapple with his adversaries at closer quarters. This he does in the 5e avr6s KT\., which question brings the argument home to them
r.
6.,
it
<rv

he

invented
15.

that

justice.

Zrepov

ol/mai]
;

Gr.

argument

Gr. thinks

is

not very clear

because the Eu-

nomians 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,

personally (eyyvrtpu).
5.

oi

yap

5r/

TTJV

fyvaw

epets]

You

will not say that he

pelled by nature. equally of self-restraint.^

10.
vTT^ffTTjffe]

was com Nature admits

exist

ence^
12.

i.e.

gave them by creation.

TOV

ecrrepTyrat

6. K. ra, KT.]

As,

ace.

to

their

supposed argument,

M.

and the person who wills is another. You might as well say that the 6

82

GREGORY OF NAZIANZUS
yevvr)<n,<>,

yevvwv KOI
fjuev

\eyu>v

real
rj

\6yos,

el

jjur)

^eOvo/jiev.

ra

o Kivov/Aevos,

ra oe olov

fcivrjo-is.

ovtcovv

6e\rjo-ea)<z

TO 0e\r)0ev

ovSe yap errerai rrdvrws

yevvrfaecos, ov&e TO aicovaOev e/c^wvijaews,

5 T09, /col

ouSe TO yevvrjOev a\\a rov 6e\ov-

rov yevvrjcravroSy KOI rov \eyovro$. ra rov Oeov &e Kdi vrrep rrdvra ravra, w yevwrjo is eanv tVco? 77 TOU yevvav 0e\r)(ri$, dXX ovBev fAecrov, ei ye KOI rovro Seco//-e$a oXw?,

d\\a
7.

jjirj

KOI

6e\rf(7c0<;

fcpeiTrwv

rj

yevvrjcn^.

KOI rov irarepa; Trapa aov 10 yap e^o) ra roiavra ro\fjiav. 06\a)v ^609 o Trarrjp, r) fjurj Kol O7TW9 aTrofyev^r) ro aov Trepioe^iov, el /Jbev Srj 6e\wv.

BouXet

TL TrpocTTrai^o)

6e\a)v, TTOTe ToO

6e\iv

rjpyfjievos
rj

ov yap jrplv elvai

ovBe
ro Se

yap

TIV

nrporepov.
b
||

TO

yitez/

avrov
7

OeXtfjcrav,
Or.
I

yevvwvros cdefg

||

de^o/j.eda cleg

thing begotten
ting,

is the son of beget or trace the thing spoken to of the speaker, as instead speaking thus erect will into a substantive

God
will"

is

even

above

and

beyond

and independent
i.

force.

ra

fj.ev]

i.e.
;

yevv&v, \tywv
3.
is

TO, 5^, i.e.

the series 6t\ui>, the series

OtXriffiSy y&vi)ffis,

\6yos.

ou5e

yap

^Trerai irdvTUs]

Gr.

He

using eTrercu in its logical sense. does not mean that in the order
;

Gr. retaliates by asking how God comes to be God. If by His will, when did He first will it ? is one portion of His being the result of the will of another portion ? is He not in this case as much a child of will as the Son? If He is God without willing to be so, then He is
7.

under compulsion.
Hou>,

of facts the act of will sometimes he means that it fails of its effect does not follow that, because a thing has been willed, that thing is It is the result the result of will. of the personal force lying behind the will. TO, roO deov 5^] All this holds 5. true even in the experience of our much more limited personalities
;

then, is the

Son

asks the
1

Eunomian.
Gr. replies.

How
Men
l

begotten ?
is

He

created?"

do not

create in the

sary to assume was

g.

way which it is neces God s way.

/SouXei TL /cr\.]
to

Do you

me

make

sport awhile

wish with the

Father also? Hitherto the sport has been with the Son. Gr. inten
tionally uses a shocking expression. n. /cat OTTWS a7ro0.] and in order that you may escaped The main

may we suppose

it to be so in With regard to the divine nature. as know far we God, so (facos), will and action are identical, and there

verb
the

is the imperative implied in tell question 7r6re...^p7/ueVos

1

is

no medium whatever.
/cat

me

when."

the proposition TOVTO] 7. = r) TOV y. 6. Gr. evi that dently inclines rather to the view the generation of the Son of that
i.e.
yti>vr)<ris

11.

irpiv

fore

He was

not be elVat] sc. 6e6s ; was never so ; for

He

anything

before.

13. rb jjv avrou]

or did one pari

THEOLOGICAL ORATION
ev
;

III
/cal

83
ot>T09,

fjuepivros ovv.
;

TTW? Be ov ^eXr/creco?

Kara
TO

ae, Trpoft^/jia

el

Se ov 6e\wv, ri TO ftiaadpzvov et?

el

elvai;

Kal TTW?

#609,

/3e{3iaarai,

Kal

ravra OVK
5

d\\o ri 77 avrb TO elvcu $609; TTW? ovv yeyevvyrai, ; TTW? Kriarai, eirrep eKncrrai Kara ere; Kal yap Kal rovro T%
avrrjs
drropias.

rd%a av
TO Trdv.

el7rot9,

ftov\rjcrei

Kal

\6yay.
eo"%ev

d\\
TI

OVTTO) Xe^et?

TTW?

yap epyov Bvvauiv

XeiTrerat \eyetv.

/3ov\r)cri,$

Kal 6 ^0709;

en

ov yap

OVK av r]V /jbeyaXrj rj yevvrja^, 10 ; ovSe TTJV loiav ITTLO-TTJ yevvrjcrw, KaTeXa/jLjSdveTO, 09 TL Tavrrjs KareiKrifyas, Kal oaov ala^vvrj \eyeiv r) /jiiKpov 7Tira olei TO irav <yt,v(i)(TK6iv ; 7ro\\a av Kci/jiois Trporepov,
8.

II 0)9 ovv yeyevvrjrai,

(Tol

rj

evpois

\6yov$
crcoyita

cruyU/7T7;fea>9,

yu-o/9^>acre&)9,

(fraveptocreax;,

tyv xfjs
vovv,

7T/909

oeajjiov,

vov

7T/309

tyv%riv,

\6yov Trpos
afoQrja iv, Kal riva

15

Kivrjo-iv,
,

av^rjcriv,

Tpofyrfs

e%Ofj,oiw<n,V)

dvd/jLvijo-iv,

ra\\a e% wv

avveo-rijKa^

rov

crvva/jL^orepov

^ru^9
+ ort b

Kal

crcoyLtaTO9,

riva

Se

ra
1.

ue/juepicrfjieva,
I

riva 8e a Trap
||

d\\rf\wv \afjijB dvovo-iv

8.
13
oiet] OLTJ

ovv]

(f>ri<n

bcdf

6 enrois]

||

190111

race

of

Him
i.

was

will zV, while the other part the result of that will? et s r6 eiJ at] again to be so,
Kal

That, hoivever, is no proof that God does not beget. If nothing is to be true but what you understand, you

i.e. debs.

3.

raOra

/crX.J

and com-

pelled to that very thing, namely to be God. TTWS Gr. returns rapidly 4. 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
oSi>]

must reduce the list of existences, beginning with that of God Himself The mode of the divine generation is evidently beyond us. the formulae, 14. \6yovs O-V/J,TT.]
.

or

laws.
16.

TpoQrjs eo/i.]

assimilation of

food.
17.
ib.

^vi\^t]v, dvd/mv.]

Cp.

ii

22.

generation. fyyov 5vv. &rxei>] how came 7. it to have that effective force?
9.

to the

^u] what things belong united compound of soul and

rlva
rot yue/^ep.]
/Ae
yue/>i<r i

body.
19.

We
u^j
a;i/,
;

might have
belong but it
to
is

OUTWS]

sc. fiotiXerai /cat A^-ya.

expected
soul

You do not understand your own generation, or the law of your own development ; how can you ex8.
pect
to

and body apart

which are the tilings distributable to soul and body respectively.

lenderstand that

of God?

62

84

GREGORY OF NAZIANZUS
vo~Tepov
7;

reXetwcri?,

TOVTWV
rore

01

\oyoi

fj,era

TT/S

iTre rives*

KOI

//.7/Se

<pi\oo~o(f)rfo-r)(;

6eov

yevvrjcriv

ov yap
ocrco

do-(f)a\es.

el /JLCV
el

yap
/jLTjSe

TTJV arjv TTJV

yivu><TKei<$,

ov TrdvTcos
5

/cal Tr)v

TOV Oeov

Se

o-rfv,

TTW? rrjv

TOV Oeov;
el

yap Oeos dvOpooirov

aoi

SvcrTeK/jiapTOTepos,
rj

TOO-OVTW Kal
Se

TJ}?

en}? yevvrfcrews dXr/TTTOTepa

fjir)

avw yevovBe

on

KaTL\r)7TTai,
bLaypdcfreiv

$ta

rovro
OVTCDV,

wpa aoi 7ro\\a

,

rwv

/JLTJ

100

Kal Trpo ye aTrdvTwv TOV Oeov avTov ovSe yap TL Trore ecrTiv elirelv e%ei?, KOI el \iav roX^^o? el, KOI TCL

TrepiTTa fjueya^-^v^o^.

KaTafBa\e
royita?,

crov

ra? pevaeis, Kal

a>9

ra?

Stat/oecret?,

Kal ra?

Kal TO Kal

Trepl

crcoyLtaro?

TT}?

dawf^aTOV

^>u<rea)9

Oeov yevvrja-ews.
15 TO

TTCO?

Ta%a dv d^tov TL yeyevvrjTaL ; Tcdkiv yap

Oeov yevwrjcris aiwirf) Sva^epaivcov. TO Se TTOJ?, TL/jido-Oa). fjbeya croi TO /^aOelv, OTL yeyevvrjTai. ovSe dyye\ois evvoelv, /jirj OTL ye aoi voelv
(f)0eyo/jiai

avTO

/3ov\ei TrapaaTTJaa) TO TTW? ; &)? oiSev 6 yevvrjo-as KOL 6 yevvrjOels vios. TO Be vTrep TavTa vefyei

20

TTJV arjv
2

8ia<f)evyov

djjb(3\vwjriav.
Or.
J
1

0i\ocro07;creis af

-aots
||

14

dLavo-rjOeirjs^
||

+ ire pi b

17 a^^eAois
||

ov8e] ov bf 9 aTravrwv] iravrcov ef om voeiv OTL ye o~oi evvoew b fj.7)

|| !i

||

df

ffvyxup no-u/jt.ev aefg

20 atrofavyov a
kind.
5iaip.

i.

uv yap

tier,

some parts and

i] reX.] Although faculties of our na-

For pevffeis and ro^ds cp.

5i(r%epatVc<;j/]

cp.
i

v 31; for
loath-

6.

ture only reach their perfection at a later time, the law of their development is present in the very moment of generation.
i. fM-r)8e rore] not even when you have stated the laws of human de-

15.

with

ing
20.
d.[jt,(3\vu7riai>]

the dulness

of

your

velopment.
8.
5iaypd(peii>]

to

cancel

strike

off the

list.

Cp. v 23.
crov rots

n. /card/SaXe your dissipations.

p.]

drop

The Eunomians

conceived of the orthodox theology in a materialistic way, and proceeded to apply to it language of this

is proposed by Does the Son exist The prior to generation, or not ? answer is that there is no such thing as a time prior to that generation. It is from all eternity. There is no more need to ask whether the Son is 6vrwv or e OVK QVTUV than there e
is to

9. the Eunomian.

blinded sight. fresh puzzle

ask the same question concerning the Father. We are not compelled

THEOLOGICAL ORATION
9.
"Qvra

III
;

85

ovv yeyevvrj/cev,

77

ovtc OVTCL

TWV \tjprj par wv

Trj

wepl
oo-(j)vi

e/j,e

Kal ae TavTa, o i TO fjiv Ti r/fjiev, wcnrep ev TOV XfBpaafji 6 Aew, TO Se yeyova/jiev ware

OVTWV TpOTTOV TWO, TO

r)/JL6TpOV, KOI OVK OVTWV eVCLVTlWS OVK OVTWV, Trepl TTJV dp^eyovov vKrfv VTroardcrav cra^xw? e Kav Tives dyevrjTov dva7r\dTTWcriv. ewravda $e crvv

TO) eivai TO yeyevvrjcrOai,, KOI air dp^rj^

ware

TTOV

TO

d/ji(f>iKpr)ijivov

7Tp(T/3vTpOV, IV
/AT)
<roi

rovro epcorrjfjia; jap rov air 6K61 Oo)/jLV TO elvdl 7TOT TOV VtOV,
TL

r)

TO
/J,r}

eivai

d/ji(j)OTepa)s

yap TO

air dp^rj^ \vdr)O Tai.

rj/jiwv,

el
r)

10

real o TraTrjp,

iraXiv epa)Ta)VTa)V
e

ef OVTWV,
11

ef

9.

rwv~\

w Tuv

||

7 TOJ eivai TO] TO eivai

rw

Reg. a

avair\a.TTOv(riv e 6 ayevyTOv] ayfvvrjTOi def 9 77 TO fj.rj] om TO cd

||

to believe

that either one or the other

but there was no such time.

He

of

Take alternatives is true. Is time in time or out instances.

tiuo

side

lying not?

of time ? A man says, / am is he speaking the tmth or :

was begotten from the beginning. What was there before the begin
that we may say whether the In either existed or not ? case, whether we affirm or deny His existence, it is clear that that sub

ning,

Son then

own

Were you present at your conception or not ? Both alter The. question natives may be false. is absurd.
i
.

6Wa]

fresh difficulty

was

sequent moment at which we sup pose Him to have been begotten cannot really have been the begin
ning.
10.
el V.T]
<roi

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 (TO fj.ev TJ); in another, we then began to be (yey6va/m.ev prac
tically
3.

K. 6

ir.~\

If

you

still

eyfvr)d-rnm.i>).

4. 6.

6 Aevt] Heb. vii 10. TO i][JieTepov] = r)[Ji.e is.

reference
ib.

K&V Tives ay. is to Plato

avvSpofj.ov Tip
is

dva7r\.]
s

The

Timaeus.

this case

el. TO y.] /;/ of the Eternal Son, gene

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 ele Or you will choose the ments.
press
latter alternative,

ration

and
7.

coincident with existence^ is from all eternity.

TToO
#?7<rets]

Where

will

you

and say of Him, you say of the Son, that He comes into being from nothingness. If you are ready to admit this of the
as

find a place, a date, for your ques tion to apply to ? Already in

Father (such
Mi?),

is

the force of the

ei

there

is

existence when He was begotten implies a time before the begetting

some consistency

in

what you affirm of the Son.

;

86

GREGORY OF NAZIANZUS

r)

OVK ovTO)v, KivBvvevcreiev rj 81? elvai, o jj,ev Trpocov, o Be wv, TavTov TO) via) TTdOelv, % OVK ovTwv elvai, Bt,a ra era TWV epcoTrj/jidTayv Traiyvia, KOI ra? GK "^rd^jJLwv olKoBo/Jids, at
avpais lo-ravrai.
fcal

jArjBe

eyco

fjuev

5 Be^o/uiai,

rr]V epcorrjcriv tyr^ii

el eirl

ovv ovBeTepov TOVTOJV TO CLTOTTOV eyeiv, ov%i TO

fyaiveTdi

a7ropov Trjv dTrdvTrjcriv. elvai rb eTepov dXrjOeveiv

7roX?7 \/ret9,

Be

aroi

ava^Kaiov
6

Tra^ro?, KCLTO, ra? era? oiaTL

jjuicpov
el [Jbev
,

Be^ai

fj,ov

epcDTTjfjLa.

eV %/JWft),
I

rj

ov/c ev

^povw ;

ovv ev %p6vw,
7T

O TIVL
el

TOVTW ; KOi
TOV

TL TTCipa

TOVTOV OVTl
rj

KOi TTW?

p ie^OVT I

Be OVK ev ^povw, ri?

Se,

TrepiTTrj crocfria
tyevBofjuai,,

%p6vov elcrdyeiv
09

d^povov ;
(TOfJbev.

NOi^ eya)
r)

TO eTepov,

r)

d\7)6evea-6ai

/JLOVOV,

*\ffevBeo-0cu
r)

ov yap dfjifyoTepa
TL

Bco-

aXX OVK

evBe%eTai.

yap ^evBo/Jievo^
OVTWS

d\r]9eva-ei,

15

r)

d\rj6evwv tyevcreTai,
KCLI

Traaa dvdyKrj.
OVTCO
crot

ovv Oav/jLacrTov,
eKeicre
d/ji(f)6-

wcnrep evTavOa

crvfA/3aivei TCI evavTia^

TO crotyov rj\iOt,ov dva<paTepa tyevBeo-Oai, ev eTt \vcrov TWV creauTw Be vijcreTcu ; poi alviy/jidTcov

Trapes ; irdpei Be vvv ; r) ovBeTepov ; el fiev ydp 20 KOI Trapfjs, Kal Trdpei, T/?, KCLI TLVL ; Kal TTW? o el?
yevvcofjuevo)
&>?

yeyovaTe ;
et;

el

Be
a

/jLrjBeTepov
ocKoSofjaas ac

TWV
|j

elprj/Jievcov,

3 6K ^afj.fj.uf]

afji/muv

||

12

om

77

duo Reg.
eyw ^.]
I

i.

/j-ev

Trp., 8

de ofr]

For
cp.

this

12.

TOV

5e,

NOi
"

well-

use of 8
xiii 8.

(here
avpais

accus.)

Matt.

known

puzzle.

am now telling

4.

yw.

iffTavTai]
1

cannot

even stand a puff of wind" ; a natural use of TOT. but difficult to parallel. ib. rotfrcoi/jof the two alternatives, cWa 77 OVK 6Vra yeyfrvrjKev.

a lie." One thing or the other; is the statement true or false ? will not admit that it is both. Nay,

We

chiasm : 5. rb&iropov TT}V a.ir.~] cnrdivT. corresponds to epwr. , as TO

It is not that iLiropov to TO aToirov. the encounter presents a difficulty, but the question presents an ab-

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.
TL ovv davp.a.ffTov l As, in the of the \j/evd6/j.evos, contradicare reconciled, so we need not be surprised if, in the proposed dilemma of tivTo. 77 OVK OVTCL, both alternatives are false.

15.

case

tories

surdity.
10.
//

TL irapa TOVTOV OVTL\ besides the time which

ivhat
is

is

in

it ?

and how

does

if

contain that time?

17.

ri\idLov~\

silly?

THEOLOGICAL ORATION
creavTOv

III

87
;

wr

Kal rt?

r)

atria
el

TTJS

Bia^ev^eax;
TrdpecrTiv,

a
rj
/j,ij,

aTraiBevTov

Trepl

rov

evbs,
<ydp

eavTM

TroXvTrpayfjioveiv.

ravra

eTT
IcrOi,
r)

d\\cov,

ov% eavTov \e5

76T6U.

aTraiBevTOTepov, ev
rij<;

el rjv Trpb

ryevvij&ea)?,

OVK

TO air dpxfjs yeyevvrjfjLevov, ouro? tfv, B(,ev0vveo-0ai.

6 \6yos.

yap

Trepl

TMV %p6vq) Siaiperwv

10.

AXX
el

ov

ravrov,

^crt,

TO

yevvyTov.
fjuev
i)

Be roOro, ovSe 6 vios

TW

dyevvijTov /cal TO OTL TraTpl TavTov.

fyavep&s o \6yo<^ OUTO? e/cj3d\\i, TOV vlov TT)? OeoTrjTOS, TOV TraTepa, TL %pr] Xeyeiv ; el jap TO dyevvrjTOv ovcria 10 TLS Oeov, TO ryevvrjTov OVK ova-La- el Be TOVTO, OVK eKelvo.

dvTepel Xoyo?

eXoO TOIVVV TWV daefBeiwv oTTOTepav /3ov\ei,

OeoXoye, eiTrep daeftelv TrdvTcos ecrTrovBaKas. eireiTa TTW? ov TavTov \eje^ TO dyevvijTov KCLI TO yevv^Tov ; el fj,ev ov yap TO fjurj eKTicr/jLevov Kal eKTicr/j,evov, Kayo) Be^o/jLat,. el Be TO Tov T7) (frvcrei, TO dvap^jov Kal TO KTi^ofievov.
iceve

eavrov in nonnull.
10 XP^l

j|

cnraidevTov]

+ TO

bdf

1O.

7 0acrt

||

KG"

CCf

|!

13

KVe]

KCLI.VC

AX\a = a^; i. d\\ air aide IT ov] as above, dXX OVK e^5^%erat. Nay, you will answer, it is stupid to a about single individual, enquire
whether he
or not.
5.
is

different individuals without iwvolv-

Those things apply

div6vi>eadai.]

present with himself, to other

to

ing a difference of nature or essence. To erect Unbegottenness into constituting the very essence of God brings you into difficulties ivith other
attributes, like

Immortal, Unchange-

people, not to oneself.

people
6.

to

setting rights about the question

ruiv

be

able, which have as good a right to be considered as constituting that

essence.

whether]

etc.

trepl

XP-

Siaip.]

about

i.e.

things ivhich are divided by terval of time.

an

in-

1O. Begotten and Unbegotten arc not the same ; therefore if the

ov ravrbv] not the same thing a difference of nature itself involved. TTOJS ov ravrov] not in what 14. sense do you mean, for Gr. is not
*

7.

i>

Son

is

begotten

begotten,

the

and the Father unSon differs from the

prepared to admit that it is true in any sense but simply challenging the statement altogether how can
;
:

Father.
it is

the

The statement is false ; for very meaning of generation

you say

so ?

if

you had

said that

created and uncreated are not the

to

transmit the nature of the parent.

The contrast of begotten and unbegotten is only like that of wise and unwise, which can be predicated of

same, I should agree with you, but the transmission of the parent s nature is of the very essence of
generation.

88

GREGORY OF NAZIANZUS
opOws \eyeTai. ravrbv
yevvij/jiaTOs,
rj
;

yeyevvrj/cos /cal TO yeyevvrj/Aevov, ov/c

yap elvai Trdaa dvdyrcr). avrr) yap (frixris TavTov elvai rcS yeyevvr)KOTi Kara rrjv

<j)vo-iv.

OVTCO
el fjiev

7rd\w
5 Trjv
el

7TW9 \eyeis TO dyevvrjTov KOI TO yevvrjTov

dyevvr)o-lav
ol?

avT^v

/cal

Trjv

yevvrjcriv,
;

ov
eVet

TavTov
/cal

oe

vTrdp^et, TavTa,

TTCO?

ov TavTov

TO

aXX^Xot? /J,ev d&otyov &o<f)ov Se, TOV avOpwTTOv /cal ov/c ovaia^ re/^z/et, Trepl oe TTJV avTTjv /cal TO aOdvaTov, /cal TO d/ca/cov, /cal ovo-iav TefjbveTai,. rj
10 TO dva\\oia)TOV ovaia Oeov.
Oeov, /cal ov
d(7VvdeTa)<;

/cal

TO

ov TavTa, irepi TavTov

aXX
e/c

el

TOVTO, TroXXat ovaiai

6elov.

fjuia.

rj

avvdeTOV

TOVTWV TO
/cal

ov yap
o Be

11.
IJLOVOV

TavTa, efaep TavTa fjuev ov

ical

ovcriai.

tcoivd
</>a0Y,

yap
ov/c

d\\a)v.
fjbev

6eov

ibiov,

TOVTO

ovcria.

av

o-vy%a)prf-

15

<rat,ev

elvai, [JLOVOV

Oeov TO dyevvrjTov
ravrov \eyeis dg
|| ||

ol /cal Trjv v\rjv /cal

yeywij/u.et>ov]

+ ov
b

2
<t>v<n.s]

yei>i>r)TOpos

/cat

be

S|

3 (pvcriv]

+ TO

yei>i>rj/na

et /u.v]

+ yap

||

rrjv

ayev.]

om

rt]v e

Tyv ayevv. avryv] unbegotten5. ness itself1 the very character of not

are separate natures, or essences, or that they compose the divine nature

being begotten. Trepi ravrbv 7.

jrepi

by
5f] not, of course,

11.

their aggregation. Assume for the sake

of argu-

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

rbv avrbv.

They

ment that to be unbegotten belongs to God alone, though the assertion would by some be denied. It does
not follow that tinbegotteiiness is a necessary part of the divine essence. Adam alone was directly fashioned by God; yet Seth is as truly man as Adam. The divine essence is a If positive, not a negative thing. yoti ask me what it is, I can only answer that I hope we may know some day, but not here. Meanwhile, whatever glory there is in the underived existence belongs to the Son

man.
8. OVK oixrias r.~\ they do not divide the essences ; they are divisions (lit. divided) within (in connexion with) the same essence.* Kal TO ad.} fresh argur/ 9. ment. If TO dy^vvrjrov constitutes

the divine nature, so that it and rb delov are convertible terms, a similar case can be made out for these other predicates. Then, since the divine nature is absolutely identified with TO dytvvrjrov, and yet at the same time with TO dddvarov, we are driven to suppose that these

who

begotten of the Under ived. Koiva yap] Angels e.g. are addvaroi. ; doves and lambs are called
is

13.

a<aKa.

15.

oi Kal rrjv #.]

The

Platonists.

Gr.

does not adopt their opinion.

THEOLOGICAL ORATION
rrjv

III
<yap

l&eav crvveio-dyovTes

&>?

djevvrjTa.

TO
TL

TroppcoTepo) pi^wfjuev CTKOTOS.

Be 6

7r\rjv ecrro) JJLOVOV 6eov.

ASayLt;

ov

fjiovo^

7r\da/jLa Oeov;

Kal Trdvv,

fyrio-eis.

dp ovv Kal
/JUT]

fj,bvo<$

dvOpWTTOTrjs

TI

7T\dcris

TL Srj vrore ; on dvdpwjros ; ovBa/juws. Kal yap TO yevvrjOev av6pw7ro<$.

/JLOVOV #eo?, el Kal JJLOVOV TraTpos,

OVTWS ovoe TO dyevvijTOV

d\\a Seat Kal

Kal \iav

TO yevvrjTov elvai Oeov.

K Oeov yap,

el

el (friXayevvrjTos.

evretra TTCO? overlay Oeov \eyeis,

TTJV TOV JJLTI 6Vro? avalpeGiv ; VTrdp^eiV avTO) yevvrjcriv 6 Xo^yo? Srj\o2, ov% 10 o TTJV (frvcriv ecrrl TraptcrTT/crt^, ovo o virdp^ei, TO yu-r/ eftov rt? ovv ovaia deov ; TTJS CTT}? ajrovoias TOVTO yevvrjcriv.

ov

Trjv

TOV 6Vro? Oeaiv, d\\a

fjirj

TO yap

\eyeiv,

o?

Tco\virpayfJiovel^

Kal

TTJV

yevvrjcriv.
/jiddoifjiev,

r^iiv

Be

K.CLV

etVore Kal
6(f)ov

et? vcrTepov

TOVTO

\v9evTOS

TOV

7r

Tra^vT^TO^, 009 77 TOV dtyevSovs 15 TOVTO ^ev ovv Kal voeicrOa) Kal e\7rt,%eo-0a) TOVTW KaOaipofjievots. rj/jbeis &e TOO-QVTOV eiTrelv
Kal
,

r%

OTL

el

Kal
2
||

/jueja

ra>

jraTpl
||

TO

/jur)&a/j,60ev

11.
JJLOVOS
<f>rj<riv

ayevrjTa de
1 1

jj

p^wjj.ev ] -o^ev
o]
||

yap^
ets

+ xai

d
||

||

6 povov
15 us]

||

om

eari.

df

w
1

e2

||

14

om

||

17

Toirroj]

rouro g

dappTj(rofJ.ev]

-w^i>

Reg. a adef

lie

only uses

it

to embarrass the

is

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. for argument s sake, he i. will assume that none but God is That does not preunbegotten.
;
<?<rra/|

must admit that what

Him
8.

not begotten of the Father ; you is begotten of

is

God

likewise.

How can a merely negative attribute be spoken

TTWS overlay 6. \.]

of as

constituting

the
ecrrt]
"*

essence

of

God?
11.
is

Cp.

ii

g.
(fjixriv

6 rrjv

what He

elude the possibility of One who is begotten being God likewise, any more than the fact that Adam alone

by nature ; nor what it is that has no generation. 12. TOVTO \tyeiv] to ask the qucslion.

was
from
6.

directly

formed by

eludes others

who

having
ovd

God preare not so formed the same nature as

dy.
fjLovov

Ilo\wjrp., cp.

ii.

9.

Adam.
TO
6e6s]
It

ws 07 TOV a\f/. VTT.] Prob. 15. refers to i Cor. xiii 12 ; cp. ii a\f/ev5rjs, Tit. i 2.

Gr.
17.

would not be true to say that only what is unbegotten can be God though nothing can be God which

TCHJ eVt T. KaOaip.] Cp. ii 12 17. rots evTavda /ce/c....7rp6s r6 irodov/JLCVOV.

18.

et

Kal

p.ya KT\.]

If

it

is

90
a)p/jLr/<76ai,,

GREGORY OF NAZ1ANZUS
re

T??9

OVK e\arrov rc5 vlw TO etc TotovTov yap TOV dvaiTiov 80^779 yu-ere^ot av, OTI IK TOV

avaiTiov, Kal TrpoaecrTt, TO rrJ9 yevvrjo-etos, Trpdyfjua TOCTOVTOV Kal OVTCO o-e/Sdo-fjLiov TO?? jjiT] rrdvTr) yapanrzTZGi /cal
12.

AXX,

el

TavTov TW
Se
o

Trarpl,

fyaaiv,

vibs
6

ovcriav, dyevvrjTOv
,

Trarrjp^

ecrrai

TOVTO Kal
rj

uto?.

eiTrep

ovcrla

Oeov TO ayevvrjrov, iV
el
;

ryevvrjToayevvrjTOV.
a>9

8e
rj

Trepl

ovcriav

TJ

10 TL TOVTO

la")(ypov

\eyeis

Kal

crv TraTrjp

TOV
el

iva

/jiTjoevl
;

\L7ry TOV aov

$TI\OV
OTI,
Tr)^
rj

7raT/D09, eVetSr/

TavTOV

ovcriav

r)

I&IOTTJTOS

atciwjTOV

^rjTTjo-o/jLev

ovaiav 0eov,

TIS TTOTG. ecrTiv, eiTrep

OTL 8e ov

TavTov
ae^vov

d<yevvr}Tov

Kal ^609, wSe av

x a VP ir

4
TOV

<re[3acr/ut,iov]

Reg. a

||

xa^aiTrerecri]
o
<f>.

t<r<-

12.

6 rav-

(f>affi.

TO} Trarpt o vios

||

b
c

TO.VTOV

mos TW

Trarpt

df

|:

aycvvrjTos

bde

||

om

5e c

10

om

T?

great thing to be altogether underived, as the Father is, it is no less a thing to be derived from Him He shares in the way the Son is. the nature and glory of the Selfexistent, and has the additional glory of being begotten of Him.

prior
7.

unbegotten Father. roOro] sc. ayevvr/Tov Quite true, Gr. replies, on the as sumption that unbegottenness is the essence of God ; the Son in that case will be begotten-unbegotten
to the

&TTCU

9.

?rept

ou<riav]

The

prep,

is

Cp. iv 12.

7.

they urge,

If the Father is unbegottenj and the Son is what the Father is, then the Son too is nnThat would be true if hegotten. unbegottenness were the actual essence
of God ;
begotten

ro emphatic. It is used as in sub fin. If the difference between begotten and unbegotten is (not one of nature but only) one affecting the modes of that nature.
10.
TrctTTjp

TOV
1

TT.]

Are you your

but

it

is

not.

If

un-

and God were equivalent we should be able to put t/ie one for the other, and say not only the God of Israel but the
terms, then
l

If not, ace. to fathers father?" your argument, you cannot have the same essence as your father.
12. t 5i6T77TOs] not personality but the special distinguishing pecu liarities which differentiate one per son from another; the property, as Hooker calls it (E. P. v 51). If we enquire at all what the nature of God is, we will do so without

Unbegotten of Israel.

On th is theory,

Son is not only different from that of the unis its exact but begotten FatJier, opposite ; and indeed it might be argued that since the positive is prior
the nature of the begotten
to the negative, the begotten

touching
ties.

these

individual

proper

Son

is

THEOLOGICAL ORATION
ravrov
r)V,

III

91

eoei,

TrdvTws, eirei&r) rivwv #eo? o #eo?, rivwv

TJ

elvai KOI TO dyevvrjTov

eVet /^Sez o? TO dyevvyTOV, /A^Se

TrdvTrj

TOV Oeov elvai TLVWV.

ra yap
ov

ravra

/cat

OJJLOICI)?

TO dyevvr]TOV, TIVWV yap ; H/Y]V K(f)pTat,. Kal TIV&V #60? o #609, TTCIVTCOV yap. TTCO? ovv av eiij TavTov #609 KOI dyevvrjTov ; Kal TcaXiv, eVetSr; TO dyevvrjTov Kal

d\\a

TWWV

TO yevvr^Tov dvTLKeiTai aXXrJXot?, eft9 Kal Kal ovcrias elcra^O fjvai dvTLKeifJbeva^ TcaKiv al efet? TWV ov SeSoTai r] e7ri$r]
&>9

TTpoTepai,

Kal

dvaipeTLKal

TWV e%ewv al

(TTepr)creis,

pr) 10

TOV fjibvov TrpeorpvTepav elvai TT}? TOU TraT/ao? overlap TTJV TTL u/oi), d\\d Kal dvaipov/Aevrfv VTTO TOV vraTpo?, ocrov

a.vrei.a a. x.Q nva.i.

TLVUV b debs] God, ace. to 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, able to say with must be we then equal correctness, the God of all or and the unbegotten of all conversely, as the unbegotten is no
i.

Or.,

is

very nature of God, and yet God begets a Son (which the Eunomians in a sense allow), it follows that the nature of the Son is not only dif ferent from that of the Father, but is diametrically opposite to it. This is not allowed by any one (ov Se
ctoral)
.

so God must be The argument God. does not seem a very valuable one, because, to begin with, it must be questioned whether God is really

one no

unbegotten,
s

one

at eeis r&v err. Trporepat] You cannot take away a thing which is But dyevnot there to begin with. vf]Tov implies a taking away of yevTherefore ytwrjTov is prior vt]TQv.
9.

If it be a term of relationship. 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 posi tive existence of God with a merely On Gr. s in negative description. terpretation of the word 6e6s, see iv
1

the Son to the Fa to dyvvr]Tov, and when the Father comes, ther, and His dyevvr^rov is alone re

cognised as divine, He does away with the Son who occupied the ground before Him. Of course this argument is one of mere mockery
(e pe<rxeXia,
i

3).

13.
is
it is

If the begetting of the Son

8. 3.
Oytiotws e/c0e percu]

True syno

nyms

are used interchangeably (lit. are produced, employed, in a simi lar manner } cp. 7rpo0e perat in 5. If ayevvriTov is the 8. 0^0,7*77]
;

not a thingfinished and done with, as yet incomplete, and will one day be completed : if it is finished, it That does not must have begun The soul had a beginning, follow. but will never have an end.

No : our belief is, tJiat whatever possesses the essential notes of a class

92
13.

GREGORY OF NAZIANZUS
Tt9

en

Xo-yo9 avTols

TWV

d<f)VKTO)v ;

rd^a av eV

eKelvo

Kara<f)v<yoiV

Te\evTalov
r
77

co? el f^ev

ov TreTravrcu TOV

yevvav
el 5

$09, areX^?
Se,

yevvrja is,

Kai TTOTC

TreTravrai

TrdvTws

/cat

ra
rj
fjie

(TCti/jLdTi/cd.
/jiij,

eya) Be el

7rd\tv 01 rjpfaro. di&iov avTw TO ryevvacrOai, /j,ev

OVTTO) Xeyo), e&)9 az^ TO

Tipb TCCLVTWV fiovvwv

<yevva

a/cptySco?

^TVKJK^w^ai.
ei

ov% opw

be

rt?

dvdyicr)

TOV \oyov.

yap

rjptcTai KCLT

avTovs TO

TravaoiJievov, ovrc

rjpKTCU TrdvTcos TO
i

fjurj

Travaofjievov.

TL TOIVVV aTrofyavovvTai

o Trepl tyv ^779, ^7 TT)? dyye\LKrj^ (^)ucre&)9 ; el fiev tfptcTai, Kal TravcreTai el Se ov Traucrerai, $fj\ov OTL K,aT avTovs ov$e
.

aXXa
wcTTrep
I

n/r)v KCLL

rjpKTai, Kal ov Trava-eTai.

TTaVdO/JbeVOV.
}J,eV

ovtc

dpa

KdT aVTOVS TO
TTTTOV,
1

OVV

r)/jL6TepO<>

rcoy

VTTO

TO

avTO

Kal yQoo ?, Kal dvOpwTrov, Kal eKacrTOV eZSo?, et9 Xo yo9 ecrr/, Kal o p,e.v av
(

6^?7,

TOV \6yov, TOVTO Kal Kvpiws Xeye&Oai, o 8 av fj,r) TOVTO TI fjir) \eyecrdai,, rj urj Kvpicos \eyeo-0ai,, OVTCO

Be Kal Oeov fjbiav

13.
1

ovaiav
||

elvai,

Kal

(frvcriv,

Kal
||

K\ij(Ti,v,

Kav
1

et

5e TreTraurat df
/j.r)de

15 ^070?] opos

tres Colb.

16

om

KCU c

fji.rj

Xe^ecr^ai]

X.

df
or an ox

of beings
is

say of a

Jiorse

rightly called by that name, whatever distinctive properties it may have luhich mark it off from others of the class. So it is with God ; the nature is one, although there are

have had a beginning. So Gr. turns their logic against them.

13.
6
/j.ev

ovv

r)/j,.

X.] sc.

15.

efj

Xo7o? &rrt]
\

one

lain,"

Xe-yet. or
1

of designation, corresponding to differences in fact, between the Persons who share that nature. T&V ci0wTCt)j ] i.e. which they i. consider to be so. /cat Trore Traucrercu] and some 3.
differences

and so, from principle of existence the observer s point of view, definiWhat is implied may be seen tion. by the corresponding words in the
1

apodosis, ovcriav

K. (pv/ni

K.

K\ri<nv,

The meaning

rj^erepos X. relation to \eyeo~dai. directly after.

not the same as in 6 just before, nor has it any

is

day He will
T]
ji>i>i)(ns.

stop,

viz.
is

when

reXeta

This

more pointed
Prov. viii 25. will they shew

than to
6. 9.

make

irore interrogative.
fi.]

ib. o ^v av juere^ry r. X.] whatever shares that characteristic prinname. is called that ciple, rightly by

irpb

iravTwv

airo(j>a.vovvra.C\

ToOro, however, is grammatically the subject of X^y. not the predi,

to be the case.
4

cate.
ij.

OVK dpa ypKTai K. avTovs TO 7T.] Therefore the thing which luill one
F2.

oiVw

5e]

The apodotic
It

day

stop can never according to

them

of 5e is well known. in the next section.

force recurs again

THEOLOGICAL ORATION
TI<J\

III

93

Siaipov/jievais (TvvSiaipfjTai, /cal

77

Kara

av /cvpiws \eyrjTai, TOVTO /cal fyvcriv, TOVTO /cal dXrjOcos ovo/jbd^eaOai

ra ovo/iara, zlvai Oeov o $ av

elrrep
JJLTJ

ev ovo/jLaaiv,

aXX

ev Trpdy/jiao-iv eo-Tiv r^fuv

rj

d\ij0eia.

01

Be, axTTrep Se&oifcores /zr)

irdvTa Kivelv Kara

rrJ9 aXT/^eta?, 5

Oeov
Xo<y6t>

fjiev

elvai TOV viov 6fjLO\o yovo iv,

orav
e KOI Be

ftiao~0wo~i

rat

Kol rat?
TT}
r

vovvra
14.

Orav

airot?* TO

ovv

ov
TTW?
/cal
i

fcvpicos ^eo? 6 mo?, wcrTrep ov&e ovv $eo?, el fJir] Kvpicos 6eos ;

d/ju^orepa \eyeorOai ; /cal ^lv rbv Kvva, TOV ^epaalov, /cal TOV 6a\aTeaTi yap TL TLOV, 6/Jia)vv/jLd T ovTa, teal Kvpiws \eyofJLeva,
fcal

ravra

elvat,, /cal /cvpicos

TOiovTov elSo? ev rot? oyit&W/zot?,

rfjuv
(mi>

/cal etre rt

aXXo

14.
dis

13 rrpoaoiffovaii bcdef
ib.
1

i.

KO.V

eTTivolcus

rtat]

The

6fAuvvfj.ov]
0/j.uvv/j.a

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
tinctive

sense."

in an equivocal are in logic things

in

which bear the same name but

different senses.

subjective

distinctions

drawn

by

us, any more than the distinctions which we draw between one man

and another.
2.

Tex,

ovd/mara, sc.
\ey-rjrai] sc.

fj.ev

av

K.

6eos.
;

This seems hardly necessary to say but it lends a kind of fulness to the
following statement, 6 5 av rj /card (pvaiv (debs), TOVTO K. aX. oz/o/xa^ecrflcu
(deov).

The word God, they reply, is an aequivocum if is used to denote two things which are essen tially different, as dog, for example, denotes both a beast and a fish? Ah, btit in the one case there is no differ ence in dignity between the two things which bear the same name ; in the other, if your theory were true, two beings would bear the same name which could not be even distantly
14.
l

compared.
12. Tavra dvat] The neut. bfJL. used, as in the preceding section, to avoid the irreverence of a direct reference to the Divine Persons. TOV KVVO] the name of a fish, 13. as well as of the beast. Both fish and beast are quite properly called dog, but not in the same sense. 15. TOLOVTOV tlSos] such a class" namely, 6/j.uvvfji.a both of which properly bear the common name.
1

and
4.

ovo/j.afcada.i^Xe yeo dai, has nothing to do with the 6v6-

The

fj.aTa

above.
ot
5<f|

While names are not of

much

we get the facts right, they, the Eunomians, when pressed, will use the name of debt to describe the Son, but explain it to have no foundation in fact.
importance, so long as
7.

TCUS

/uapri pt cus]
1

"testimonies

of Scripture.

Cp

2, 29.

94
r)

GREGORY OF NAZIANZUS
TrpocrxprjTai, Trpocnqyopa,

d\)C
ov$

eicel peis, at

KOI /xere^et ravrrjs e {3e\Ti(7T, $vo

60-779,
</>ucret?

V7TO TJ]V avrrjv Trpoa-rjyopiav, ovBev

TTJS
5

dpeivw

TTJV

erepav

erepas
T?]v

eltrcvyciS)
fJiev

TTJV /JLCV trpoTepov, Trjv 8e varrepov,

ov&e

fjiaXXov,
rt

TTJV

Se

TJTTOV

ovaav TovO

ojrep

\eyercu.

ovSe yap
dvd<y/cr)v.

avTals

rrjv

avve^ev/crai TO Tavrrjv Trape^ov ov yap 6 /j,ev [laXXov KVCOV, 6 8e

rjrrov rov erepov tcvvos, olov 6

rj

daXdmo^

rov %epcraLov
TL ydp,
ij

^epaalo^

e[Ji7ra\iv

rov 6a\aTTiov Bid

/card

10 Tiva
Y)

KOivwvia

\6yov; dXTC ev O^OTI^OL^ Trpdy/Jbaai KCLI evravOa Se rco 0eaj rr)? /c\ij(rea)$.

TO crefido jjLiov, /cdl TO vTrep Trdcrav overlay eivai /cal o fjiovov deov /cal oiovel #eor?7T09, elra TM TraTpl /j,ev TOVTO Sl&OVS, TOV vloV & d TTOCTTepMl KOI VTTOTlOeiS, KOl TCi
<f>vcri,$

15

$VTpa
rat?

vepwv avTO)

TT}?

T^T}?

/cal TT}? Trpoo-KWijcreax;, /cdv

ra>

<TV\\a/3als

^api^r] TO

O/JLOIOV,

7rpdy/j,aTi TTJV OeoTrjTa

/cal [JLeTaftaLveis /ca/covpycos diro

eVl
6

TTJV TO,

/JLTJ

Icra

r^9 TO LCTOV avvbeovcrav werre

77

ypaTTTOs

aoi

KOI o ^wv dv9pa)7Tos {id\\ov

!!

ol

TOV

13 OLovei] OLOV a

17 ^era/Sea j/ets]

-775

(non

-ys)

a:

-et

d1

2.

dvo

0i;<reis]

perh.

two kinds

to

of animals
4.
OTT.

TrpbTpov...vffrepov\ as well as

fj-aXXov

and

r\rrov, qualify
t

odvav rovd

\y.
<r.]

solemnity, and say high to be described as having any essence or nature, athing which belongs to none but God and constitutes as it were the nature oj

God an awful
is too

that fie

6. o^5e yap TL for there is nothing attached to the name which

the Godhead ; and you give this to the Father, but take it away from the

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,
:

Son,
17.

and make

Tre/H/coTrrets]

a subject of Him." mutilate.

o/x.w* .]

ib. rrjs TO I. % that of the different

such as
a.]

dogs.
u>v

19.

6 ypa-n-TOs a. K. 6

The

real

though
11.

different

from each other,

^

are equals.
evTCLvda
to

5^]

But when we
you
attach

come

the case in point,

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

man and

THEOLOGICAL ORATION
/cvves rfi OeoTi^Tt
<f)OTpoi,s,

III
>\

95
V
J

T!

009

(l/JL-

wcnrep

rrjv

KOivwviav

rijs

ovrco Se Kal

TT)V OfJLOTifJLiaV

TWV

(f)V(TeO)V, 66

K
efyvpes Kara TO ofJLWvvfJiias, el
01)9

7et9
T?}9

Kal Kara\e\vKds aov TOU9 Kvvas,

dvLcrorrjTO^.
ol

TL
<ydp
o<^>eXo9
rf)<>

e^oiev Trapd Siaipovfjuevoi; f oW|^79, aXX* iva dvicroTi/jia, 777309 rrjv 6/jLO)vv/jLiav
<ydp

crov

ov

va

KOL

TOi/9

Kvvas

tcaT<f)v<ye$.

7TW9

az^
;

Tt9 e\ey^06irj /jid\\ov

Kal eavTcp
15.

fjua^o/Jievo^

Kal Oeorrjn

Eai^ 8e

\yovTO)v

rjpwv, OTL TCO

rrjv
||

alriy
Se
]

fiei^cov
(f.

610

TOU viov, 7rpoo~\a/36vTes

""

To
J

ainov
+/AT;

r?;s

0u<rews

nonnul.

6 t(Ton aoj

bcdef

15.

ii

om

5e

b
the

nonnul.

account is correct and at the same time it bears externally a greater resemblance to its original. i. r/ Otherwise, if the 56s] chasm between the two Persons
;

b^vv^ia. Gr. s is to shew that the Eunomian illustration is, from

meaning

of

immediate purpose

their

own

point of view, ill-chosen.

bearing the name of God is not, on your theory, as vast as I have indi cated, suppose you admit that the equivocal name is in this instance applied to two natures of equal
splendour.

be of any service to them, their instance of equivocation should have been one where the same name
is

To

applied to two objects of very

different value.

15.
the

You

adinit,

they say,

that

You

shall

call

them

different natures, if you like; but admit that they are equal. What is the result? You are no longer satis fied with your illustration of the You invented it to justify an dogs.

Father is greater than the Son, inasnmch as He is the author of the

Soris being ;

insinuation of inequality. The /caret in Kara r^s avur. appears to be used as in the phrase To^eveiv /card CT/COTTOU, of the point aimed at. It requires 6i TO 5. exoiev] great ingenuity to extract any mean ing from the sentence, in relation to the context, if the reading /XT)
i<j.

bitt since He is by nature atithor of the Son s being, it follows that He is by nature greater than the Son. The fallacy of the argtwient, Gr. ans^vers, lies in this,

that they attribute to the under

lying essence what is predicated of the particular possessor of that essence.

It is like
so is a

arguing that because so and dead man, therefore man is

l

dead.
10. ry ai rt y ^.] by virtue of being the cause of His existence? 1 1 res rr^v 7rpo<r\a/36j Trporainv]
.
.

The /XT) was evi adopted. dently introduced by copyists who thought that Gr. was making a statement of his own belief, which
?Xis

taking for
Hpbraffis
1

is
;

minor premiss. the technical word for a

tJieir

applied in precisely the same sense to Father and Son. But this ignores Gr. s argument, and, it may be added,
is

was

that the

name

6e6s

premiss
that this

is

the irpbs in TrpocrX. denotes a second (or minor) pre-

GREGORY OF NAZIANZUS
erreira

TO Meifo^

rf)

</>ucret

avvd<ywcriv

ov/c

ol$a irbrepov eavrovs TrapdXoyi^ovTai, ?} TOVS Trpos ou? o ov yap avrXw? oaa Kara TWOS \eyTcu, ravra /cat Xo70?. /cara TOV viroKei^ivov TOVTW prjOijo-eraL d\\a SfjXov Kara
5 TLVOS,

KOi

TLVCi. TTJV,

7T6i

Ti

KO)\Vl
Trarrjp

Ka/Ji

TdVTTjV TTpOTaOTlV

Troirjcrd/jievov

OTL

fjuei^wv

ry

(frvcrei,,

7T(,ra

7rpoo~\a/36vTa TO ^ucret Se ov irdvrws fjiei^wv ovSe TraTtjp, f avvayayelv TO Metfoi^ ov jrdvTws fjiel^ov ?;,

i.

crvvayucriv]

conclude*
:

The

draw

The syllogism is this Father is greater than the Son inas much as the Son owes His existence to Him. But the giving of existence to the Son belongs to the Father by Therefore the Father is nature. greater than the Son by nature.
Eunomian
3.

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.)

ov

yap

a,7rXws

KT\.

The

The minor premiss

is,

But

is

reply is that not everything which predicated of a particular thing (e.g. of Socrates) is predicated of the nature which underlies that thing (in the example chosen, human na
ture).

he

is not by nature 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.
;

Everyone
statements

the

recognises intended are

what
to

apply

to, and how they apply. So, what we say of the Father does not

apply to the Divine belongs to Him some things apply to Him as Fa ther, not as God. The Kara rlvos, /ecu rlva] 4. words are interrogative; if Gr. had intended the indef. pron., he must have said 5. STL K. r. It seems necessary to understand /card again
necessarily

repeat, is not speaking of God.) The right conclusion would be that the father s natural supe riority over his son consists solely in his fatherhood, and not in his na
(Gr.,
1

Essence

which

in his relationship, and not ture, in that which he is when considered

regard to what regard to nature, or or what. To take to individuality, 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. ri /cwXtfei Kd/j,t] Two can play He too can at that game, Gr. says.
before
points
riva,
i.e.

in

apart by himself. But the false con clusion which Gr. draws, to illus trate 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
lieiov, not 6 pelfav, which makes it clearer that the proposition is in
:

in

tended 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 6eos ov
trdvTws deos) helps to Gr. s meaning.

shew

that this

is

THEOLOGICAL ORATION
Trarrjp ov TrdvTws Tranjp. ovaia r; ovcria Be, ov TrdvTWS
6
el

III

97
6

fiovXet,

Be

OVTW

6eo<$

#eo?, ov TrdvTcos

#609.

aXX

TO 6^779 CIVTOS crvvdyaye ol/jLai, Trapd TO irrj /cal

rt7rX(W9 o TrapdXoyio-fjLo? OVTOS, 009 Tofc vre/ol

raura Te%vo<f>v(7i

\oyetv avvrjOes. THJLWV yap TO fjuel^ov rfj TOV alriov BiBovTwv, avTol TO TT; /juel^ov eTrdyovaiv cocnrep av
(f>v(Tei

el teal

7rfj<yov

\eyovTcov rjfjiwv, on 6 Beiva ve/cpos avOpanros, avrXw? avrol TOV avOpwrrov.

E/cetvo Se TTW? TrapaSpd/jico/jLev, 01)86^09 rjrrov
TO)I>

16.

elpij/juevcov

ov d^idyao-rov
;
&>9

TraTijp,

^CTLV,

ovaia?,
et

r)

10

evepyeias ovo/jua
ovcrias

(frrjo-o/Jiev,

eTreiBr) fjiia /j,v

yLtez/ d^orepcoOev rj/Jids ^;cro^T69, avvQrido^vov^ erepoovaiov elvai TOV vlov, ovaia 0ov, TavTr/v Se, TrpofcaTei&>9

ot>TOt,

\r)(f)V 6 iraTrip
2
<rvvaye

el

Be evepyeias, iroiri^ci
i

<ra^)W9

6fjio\oyrj-

cdefg

duo Reg. Or.

3 Trapa TO

TTT;]

TraparpoTrrji

(om

/cat)

TrctparpoTTT?

Reg. a
cate being supplied from the pre vious clause, sc. veKpbv dvai. The

The Tropcx TO 7T77 /c. QTrXws] 3. fallacy lies in arguing from the con is on ditioned to the absolute (lit. account of that which is so for special reasons and that which is so abso
lutely
4.
).

commentators from Elias onwards have totally failed to catch the argu ment, or even to understand the grammar of the passage. If Gr. had
intended to say anything so pointless Petavius (de Trin. 1 1 v 12) makes out, viz. that because 6 8eiva is a dead man, therefore he is a man, he must have said TO frvdpuirov, not TOP. So far Elias, whom Petavius
as

to use the jrepi raura] technical language of logicians (lit. as it is aistomary to speak techni cally for those ivho concern themselves

roTs

with these things }. For when 77 5. yap KT\.] \ve allow that it is in the nature of a cause to be greater than the thing
uu>j>

quotes,

knew

better.
l

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 empha sis, of course, is on 6 SetVa, and it seems simplest to take along
"

16. Well they say, the word Father must denote either nature or Nei operation: which is it to be? ther, is the answer; it denotes a rela tion, and a relation which implies community of nature between the Father and the Son.
10.

&i>6p.

with
venpos

it

subject, alone to be

as

understanding predicate an

from aya/uai
ib.

dijiayacrroi ] astonishing, to wonder?

77

oi)(Tt as,

evepy. ov.]
]

is it

arrangement of words like 6 ^yas But the sense is T^dvrjKe Bacrt Xetos.
the
sis,

name denoting essence,

12.

eTepoowrioj
false

A word modelled
6/u.oov<nos.

or operation ?

either way. In the apodorbv &vdp. is subject, the predi-

same
M.

on the

analogy of

It

should be

frcpoixrios.

GREGORY OF NAZIANZUS
,

wAA,

ov

yevvrj/jia.

ov yap 6 evepywv,

e/cel

KCLl

TO evepyOV/jieVOV.
,

Kdl

7TC09 TCO TTeTTOirjfCOTl,

TaVTOV TO
y&e
Se
eiirelv

davfjud^eiv

(frrfcrovcri.

cr(j)68pa

civ

fcal

avTos

TTJV Siaipeaiv, el
firj

TWV ovo TO eTepov

Sia<f>vyovTa

S f]V dvay/calov,

d\\d

TO,

ovo

TpiTov

dXrjOeaTepov OTI ovTe ovorias ovof^a 6 TraTrjp, w cro^coTarot, OVT evepyeias, o-^ecreo)9 8e KOI TOV TTW? e^et Trpos TOV
viov 6 TraTijp, rj/juv ai 10 ovTO)
rj

6 fto? 777309

TOV TraTepa.

0)9

yap Trap

K\r)(7ei<>

avTdi TO

yvrjcriov /cal olfcelov yvcopi^ovcrLv,

KaKel

o/jioffrviav

TOV yeyevvrj/juevov Trpos TO yeyevvrj/cos eVr&) Se, V/JLWV %dpiv, teal ovaia o-rjfAaivovcriv.
Trjv

rt9 o TraTijp

r9
15

Kowas evvoias KOI

avveio-d^ei TOV viov, OVK d\\OTpia)crei Trjv TWV K\r}crewv TOVTCOV

ecrToy /col

vepyeia^,el TOVTO &o/cei ov$e O

evrjpyrjKO)^
Trepl

avTO Be TOVTO

av

eir)

TO

6/jioovcriov, el KOLI

TOVTO evepyeias VTroXr)-^^.

lv

opds

e0e\6vT(ov,
\oyi<7/jLol<i

r9 (TTpo
/cal

eVel be aov TO ev rot9

ra?9

16.

dia<fivyoi>Ta]

(frvyovTo,

b
||

||

ovaia] ovaias e

Reg. Cypr.
aliiq.

|i

14 aip^aere]

-ffrjre

b:

-crerat
TTCOS

d
||

15 5e]

yap
||

Colb.

||

6 aXXws]

df

irepi] Trpos

Reg. Cypr. 17 om /cat be

Reg.

et

i. 06 yap 6 evepywv] lit. where there is one performing an operation, there is also the result of the operais not very obvious why should not be included imder the head of tvtpyeia, and Gr. does not much object to it. But

15.

avro 5e TOVTO]
still

His operation

will

have produced that very

result consubstantial luith Himself.

tion.

It

yevvrjais

d /cat aroTros] The xal must ib. be taken closely with #TOTTOS and disjoined from et which has here the
,

force

of

since.

The reading

77,

yelv = iroielv

evidently Gr.
.

opponent made

evep-

r/deadyv] iron. / should have 3. stood in great aiueC crxecrews] relation^ , explained 7.

by TOV
10.

TTWS

$x

Tpb* KT ^in ref. to

adopted by the Benedictines, makes d XXws 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) S n
-

Kaxti]

when used

17.

/ca/co/xa^eti

tofigJit

unscru^

the Godhead.
12.

pulously.

The

word

<rr/)o0as,

aweiaa^ei]
the

will at the same

moment imply

Son?

shews that the /nax 7? twists, wrestling-match, not a battle.

THEOLOGICAL ORATION
eyva>fjiv,

III

99
I<T%VV,

6&&)yu,ez/

aov

/cal rrjv etc

rwv

0ela)V \oyicov

av apa
17.
<f)cova)v

Sef?7
f

KavrevOev rreiOeiv

rjfjias.

H/ze?9

pV
rrjv

yap

etc

/jLeyaXcov

/cal

vtyrfkwv

rwv

rov vlov

deorijra
rrjs

/cal /carei\r)(j)aiJL6V, /cal /cijpvo--

rivwv rovrcov ;
/o%^9,
TJ

#609,

rrjs

^0709, 6 ev apxfii
Xo709,
/^at,

r)v

7T/309

ap^rf rov Oeov, fcal ^eo9

E^
rfv

upxf} V v
o

teal 6

Xo709*

Mera

Xo709 aov rj

^PXn
u/09

Ka ^

iJ,ovo<yevrjs

/ca\wv avTrjV aTro yevewv ap^r^v. eVetS?) O /jLovoyevrjs v 609, o coz/ et9 rbv KO\TTOV rov
0^09, akrjOeia, fatf,
/cat
77
</>ft)9*

os, d/celvos e^rjyijo-aro.

97
<w9

70) 10

6809, fcal
Koa/jiov.

77

aX^6ta,
ao(j)ia,

^corj

/cai,

70^ elf^i TO

rov

Svva/jiw X/9tcrT09 Oeov

/cal

/cal
V

6eov aofyia.
avrov"

arravyao-jjia, ^apaKrrjpy elfCGov,

O9 wv
f

aTravyaa/jia
/cat,,

r^9 80^779

^apaicrrfp

rrjs

VTTO-

<jracrea)9

EtVwz^ T7)9 cuyaOorrjro^

/cai,

Tovrov
f
a>V,

15

7p
o

irarrjp eo-fypdyicrev o ^609.

"E/S/ae^e

o /cvpi,o$, /3acrtXei/9,

Travro/cpdrcop
17.
2.

/cvptos rrvp rrapa

/ecu

/cvpiov
ce

/cai,

/cat /caretX.]

om

||

16

om

o Trar^p

5e|;T7

/ca^r.

TTcWeti

if front
to

Gr.
ib.
tireidr)

that quarter fiersnade us?

you can find means

uios

/u,.]

gives a justi-

17. The titles given to the Son in Scripture clearly shew His Godhead.
5.

or fication for the text just used, perhaps for the orig. statement rr\v
6ebT^Ta...K-r)pvffffo^v.
effTtv,

The

verb
:

TTJS #eos]

sc. (puvrjs.

dpxv r/v} John i i. Ps. cix (ex) 3 ^era 7. r] a.] where Swete reads ^. cou dpxrj. As
<roO

6.

tv

or /caXeirat, must be supplied for He is the only begotten Son.

9.

6 fiov 07. utos]

John
p.

18.

Hort

Trc^ .Dissertations
that

20 mentions

the Ps. addresses Christ, the statement agrees with Gr. s allusion to the passage just above for if the dpxTJ (sc. the Father) is with Him, He is with the dpxrj. In the Ps. the word dpx^i was prob. intended to mean rule, authority, not (as Gr. seems to think) beginning?
;
1

the phrase 0e6s is once used by Gr. (Ep. 202 p. 168 c). It seems, however, from our present passage that Gr. considered vi6s to be the right reading in St John.
fj.oi>oyei>Tis

10.

^70* ei /u

i)

65.]

u.
12.
14. 15.
ib.

rb
</>cGs

r.

Koa/m-ov]

John xiv John

6.
viii

8. 6 KaXwv avTyv] Is. xli 4 where the true text is dirb yeveuv apxrjs, the avr-nv prob. being repeated from the OLKCuocrvvrjv of the previous vs. I cannot find that any other father uses the text in the same manner as

Ss

X. deov ovv.~\ i Cor. i 24. uv d7rauyaff/j.a] Heb. i

3.

CLKUV rrjs 1x7.] Wisd. vii 26. TOVTOV yap 6 TT. eo"0p.] John
K^/HOS]

vi

2.
Gen. xix
24.

72

100
f

GREGORY OF NAZIANZUS
rj

Pa/3o? evOvrrjros
/cat

pa/SSo? TT)?
teal

/3a<JtXeta?

aov

/cai,

wi/,

771;,

/cat

ep^oyite^o?,

6 rravroicpdrwp.

crafyws

Trepi

rov viov Xeyo/jieva, /cai oaa T?;? avrr/s rovrois earl via rrpoaSwd/jLews, wv ovSev eTri/crrjrov, ovoe varepov
ru>

TrvevfJLari, wcrrrep ov8e avru> rat rrarpi. yevo/jievov, TJ ov yap e/c TrpocrOij/CTjs TO re\eiov. ov yap rjv ore
r>

TJv,

ovoe
?,

rjv
rj

ore

ov

Trartjp,
rj

ovSe

i]v

ore ov/c
TJ

a
77

aSvvaros,

&n}?

eVSe^9,

\a/A7rp6rr)ros,

10

18.

Su
ro

Se

fJLOi

/jLOcrvvrjs pij/jLara,

KarapiOfiei rrpos ravra ra ro 6eos /jiov /cai 0ebs V/JLWV, TO

rr}?

dyvco-

fjuel^wv,

TO

el ftovXei Se, /cai TO 8ov\ov, eTroirjcre, TO riyiaa-ev. /cai ro vrrr)Koov ro SeSco/ce, ro e^aOe, ro evrera\rai, ro drrea Ta\Tai, ro /J,TJ SvvacrOaL dfi eavrov rroielv, rj \eryeiv, e/cricre,

15

T)

KpiveiVj

rj

8(0peL(T0ai,,

rj

/3ov\eor0ai.

en

8e /cal

ravra,

rrjv cvyvoiav, rrjv VTrorayr/v, rrjv

v%ijv, rrjv epa)rTjcriv, TTJV

18.
i.

13

ei

TeraXrcu] evrera\Kev b
(xlv
12.
z /;.

pa/35os ev6.]

s.

xliv

e7roi

??<re]

Acts

ii

36,

Heb.

iii

2.

6)

Heb.
6

8.
/c.

177/00-6^]

z7>.

uv

6 ^j/]

Rev.

4, 8; iv

ib.

8; xi 17; xvi 5. In all these places St J. seems to use the expression to mean the Father.

13. ib.

John x 36. 5ov\ov] Phil, ii 7. UTT?;KOO ] Phil, ii 8.

SeSw/ce]

The passage

in

Ath.

yap IK irpoffdriKrjs] The perfection would be the consequence of an addition, if He had at one time been without the Son.
6.

ov
s

35 suggests John iii 35, but the context here may point
to

Or.

iii c.

Ar.

Father

John
ib.
ib.

xviii

1 1.

The words which

/crX.,

follow,

0X0705

Heb. v 8. There seems to be no passage where the actual word

e^ade]
ei/T^raXrat]

or

are other

all

chosen with
titles

ref. to

one

of the

of the

Son

The humbler language used concerning Him belongs to tlie Jniuian wattire which He assumed.
10.
ra.

above 18.

cited.

occurs in relation to Christ, nor evrera^Kev either. The ref. is prob. to John xv 10 and similar passages. 14. dTreo-raXTcu] John v 36, xx 2 1
.

ib.
ib.

/XT?

rr)s

a-yv.

p^ara]

The

15.
ib.
ib.

shade of meaning which Gr. intended ayv. here to bear may be gathered aoc KaTa^povo^/j-evos in from 6 19; the words which you scornfully misunderstand.^ n. 6eos /JLOV] John xx 17.
vvi>

16.
ib.

v 19. Xe7ew] 49. Kpiveiv~] John viii 15, xii 47. 5wpdada.L\ Matt, xx 23. {3ov\eff6at.] John v 30. a.yvoi.av~\ Mark xiii 32.
dvvacrdai
.Troiea/] John John viii 28, xii
.

uTrorayriv]
ci^x 7

Luke
iii

ii

51,

Cor.

xv

28.
?"]

ib.

Luke
]

ib.

fjietfav]
/crt<7e]

John xiv
Prov.

28.

ib.

epwrT/crii

12.

viii 22.

given

in

20,

21 etc. From the example it seems that Gr.

THEOLOGICAL ORATION
iv,

III
/3owXet,
teal

IOI
ocra

Trjv

Te\eLwo~iv.

TrpocrOes,

el

TOVTWV TaTreivoTepa, TO
teal

VTTVOVV, TO 7rivr)V, TO KOTTICIV, TO

SaKpveiv, TO dyajviav, TO vTroSveo-Oat.

Ta%a
TTJV

av o^etStVat?
tcai
5

TOV aTavpov, Kal TOP OdvaTov.

dvd\7)tyiv Traprjcreiv
/-tot

jap eyepaiv
TI
fcal

Tr]v

i]fjiwv

ev TOVTOLS evpio~KeTai.
el
{3oi>\OlO

<T7T6p/jLO\Oyrf(rCUS,

So/ceis, eVe^?; 7T/3O? iroXXd S av eTi TT^O? TOVTOLS aVVTlQkvai TOV OfACOVV/AOV (70V

Oeov Kal

7rape<y<ypa7TTov,

rjfJLiv

8e d\rj6ivov
fjiev

Ka KaTa
Kal 10
el

TOVTWV yap
eire^iovTa

KaaTOv ov ^a\7rbv
CTOL

Kal

eJ~rjyei<T0al

TT/DO?

TO

evcrepeaTaTov,
Tr/oocr/co/^/xa,

dvaKaOaipeiv
TT

TO

ev

TO??

ypd/ji/jiao-i
f^rj

j
8e
Trj

pocnrTaieis
TO,

OVTCOS,

d\\a

e/ccov

KaKovpyets.

evl

KpeiTTOvi
TO)

(f)i>o-t,

pev vty^oTepa Trpoaaye Ty OeoT^Ti Kal TraOwv Kal crcoyu-aTo? TO, Se

crvvOeTco,
crou] crot

Kal TO) Sia ae KevwOevTi Kal o-apKa)0evTi, 15

i;

7
<re]

cdf

0/j.oTifj.ov]

+ rw

Trarpt

bdf

\\

om

ov e

j|

15

TW

5ta

om TW

refers to occasions like John xi 34, not to John xiv 16, which would

il>.

6fJ.oTLfj.ov]

The words

TO; Trarpi

be

little

more than a

repetition of
ii

are prob. only a gloss, though a cor rect one.

to go 777.] 9. /card /xepos 67re. through tJieni in detail and give you a very religions interpretation of each, and to clear away the offence which

irpoKO-rrriv ]
il>.

reXetwcrii

Luke Luke

52.

xiii 32,

Heb.

ii

10 etc.
2.
//;.

vtrvouv] Matt, viii 24. Matt, xxi 18 etc. Tret.i>TJv]

Koiriav]

you Jin d in
14.

the letter of Scripture*

(Ti6/i. ]

Tra.d(Jov K.

governed by
editors

ih.
3. ib.
il>.

SciK/weu

John iv 6. ] John xi 35.

]

KpeiTTovt.

The Benedictine

dyuvtyi
1

Luke

xxii 44.
1

compare with this whole passage Leo Serin. 45 de Quadr. p. 228.

See also
1

v-rrodtieadai.]
;

to

slip

away,"

his letter to Flavian

4.

"ivithdravj

of the word. John x 39.

7.

a quite classical sense The ref. is prob. to

5.

T(

follow

crvvd^TO}] The words which ry KtvutdtvTi. KT\. as well

as affvvdeTos in

19,
i

shew

that Gr.

pick up, like a bird gathering up seed cp. Acts xvii 1 8.

cr7rep/zoAo7?7<rcus]
:

composite na ture J sc. the human nature com posed of body and soul, but to Him

does not

mean

to the

//;.

awTLdfrai]

to
;

put together
ref. to

who

your equivocal God argument of 14.

8.

with

the

whose name has been fraudulently put on

Trapeyypa-n-roi
]

one

composite, made up of two Or possibly, as the TW is repeated, Gr. may have intended avvderq to be the dat. of TO vvvderov, in the sense of the composite
is

natures.

r<

the

list.

whole,

consisting of

Godhead and

IO2

GREGORY OF NAZIANZUS

ovBev 8e %elpov elirelv, /cal dvOpwrnaOevTi, elra /cal v OevTi, Iva ail TO TWV oo<y/jidTa)v arov crap/ci/cov /cal
7T6T6?

Kara\vo-a^
ical
yJr]

fjidOys

u^^Xore/ao?
/cat

elvai, /cal

avvavievai

OeoTrfTi,
5 67raipr)

rot?

opco/jievois

evaTro/jievois,

d\\a avv(frvcrecos

rot?

voov/juevois,

yivwcr/cySj

rt?

fAev

Xo709, Tt9 be Xo709 ol/covo/jLia$. 19. Oi/T09 yap 6 vvv croi /caracfrpovovfAevos,
vTrep
(re

rjv

ore

/cal

rjv 6 vvv dvOpwrros

/cal

davvderos

r)V.

/j,ev i]v,

8ie/uLivev

10 r/9
(TI

o 8e ov/c i}v, TrpocreXa/Se^. ev dp%f) r^v dvaiTiws aXXa /cal atria Oeov ; vcrrepov yeyove Si? alriav yap Se TJV TO ere crwOijvai, TOV vftpio-TrjV, 09 Sta TOVTO irept-

OTL TTJV

crr)v

Tra^vTijTa /care^efaro) 8ta

bef

It manhood. would, of course, have been more exact to have said ry 5ta ere Kevuaei, or something of but it would have been that kind and there was no fear of less vivid any one supposing that Gr. meant by r KevwBevTi a different person from
; ;

/ecu

virep
rjv,
ii

<re]

even above you?

/j.ev

Ver.
crat,

Serm.

Cp. Zeno de Nat. sahio q^lod

d^/jLivei>]

Him who
3.

had the Kpelrrw

6.]

(pvaiv.

meditatur esse quod non erat. St Austin plays upon the same for mula in many of his Christmas sermons. See also Leo Serm. xxi de Nat. Dei i.

a-vvavievat.

to

move up

wards or perh. to grow up with The words do not ne Godhead. cessarily imply that debris aveiai, and there is no ref. to the Ascension.
is }ZvaTro/J.ei>eiv evairo^voLs] 4. to remain on, to remain to the end,

di/am ws] It appears like a 9. contradiction of what Gr. has said in But the sentences 3, 15. which follow shew that Gr. is think curia in the sense of a ing here of
final cause.
10.

7^yoi

e] as in

the N.T.

eye-

in?
5.

VTO.
(pvcreus

Xo7os]
of

what

is

the

law of His
6.

(true,

Divine) Nature.

5ca [Atcrov voos] Cp. Or. ii 23 0eos aapKL 8ia /Jiea-rjs ^VXTJS aveKpddtj,
IT..

otKOVOfj.la$]

to our circumstances.
ref. to
s.

accommodation The word is

Suicer

/cat

(rvvfOedrj

TO.

Siecrrarra

rrj

irpos

&IJ.(f)<j3

TOV /U.fO~lTVOVTOS OLKLOT7]TL.

in

In

very freq. used by the fathers in

the Incarnation: see
v.,

and Sophocles Lexicon.

19. He ivas not always, what He became for our sakes ; and He.
ever retained the nature ivhich was The words which originally His. indicate His self-emptying are always balanced by others which indicate His divine glory.

10 shewing how creatures endowed with mind have an affinity with God which other creatures have not, Gr. says in 13 that the Eternal Word was
xxxviii, after

Or.

incarnate
XVT-QTI.

5td

/mtcrys

\I/vxr)s

voepas
ira.-

/j.ecriTvov(n]s deoTtjTi /cat crap/c6s

We

incarnation

cannot of the

imagine

Word

in

an an

irrational thing.

THEOLOGICAL ORATION
z

III

03

oo? o/uX^cra?
!

crap/ci,

teal

yev6/j,evos
/cal

avOpwrros, o
el?,

/carco #eo?

eVetSr/ a-vvave/cpdOij

$&>,

yeyovev
/cal

rov
ocroi>

KpeiTTOvos eKvucrjaavTOS, iva yevwjjbai TOO-QVTOV #eo?,

e/cet^o?
etc

dvOpwjros.

eyevvr/Orj
/cal

/JLCV,

d\\d
/cal

eyeyevvijro
5

yvvaiicos pey,

d\\d

TrapOevov.

rovro dv9p(*)7nvov,

etcelvo Oelov.

aTrdrcop evrevOev,

d\\d

d^rcop

e/ceWev.

ttXX o\ov TOVTO 060T1JTOS. fjiv, eyvcoaO Tj /cvo(f)op7JOrj /cal irpoa/ciprcovrt rov avrw Kal Kvo^opovfjievw^ 7rpo(f)?]Tr}
\6<yov,

St*

bv eyevero.

eo-TrapyavcoOr)

/juev,

aXX

diroo-Trap-

yavovrai, rd TT)? ra^?)? dvio-Td^evo^.

ev
VTT

<f)drvrj

fjuev dve/c\i,0r), i
e/ji rjvvOrj,
ra>

aXX
/cal

VTT

dyye\wv
jubdycov
irj

e8oj;d(r6rj,

/cal

darepo^

VTTO

Trpoae/cvvijOT].

TTW?
;

&v

TTpoo-Trraieis
fjuev

(T/COTTWV TO

voovpevov
b

e(f)vyaSev0rj

et?

19.

<7vvavKpa.drf\

avveKpadrj

4 yeyevvr)TO c

aveK\ridri a: eredrj

b
scribed by the term avdpuiros. rise of Nestorianism, which
after Gr. s

yevofj-evos

a.

/cdrw
1

The
was

7vas
(ir.

made man,
is

tJu cartlily God.

fond of dwelling upon the intrinsic divinity of man. Cp. Or.

xxxviii 7 tVa...cos otV etots
o/J.i\r)...deos
?)

57;

irpocr-

Oeots

evov/mevos

re

Kal

yvwpi^^evos. Here, the description of man as 6 KOLTU debs is prepared for by the words 5ia ^aov voos. 2. 0f(j)] (TvvaveKpdB Cp. iv 2
r)

time, would have sug gested more careful phraseology ; and it may be added that a fear of the still later Eutychianism might have made Gr. modify the words and rov Kpeirrovos CK3.
IV a

Y& WyUcu]
to
is

It is perh.

some

iv 3 tfey 7r\a/c?}mt fXpivQ?) dcbTrjTi The K at yevtcrdat deov e/c TTJS /xt^ews.
;

what vea.vt.Kov coming Gods

as Christ

speak of our be

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 under stood the Person of our Lord to be divine first, and then by condescen Prob. the nom. to sion human.
s,

same extent but doubtless Gr. would explain that he spoke of men in proportion to their capacity or perh., in view of what follows,
to the
;

man

To<rovrov

uses

the

as truly. means He same phrase in Or. xl

adTj is strictly supplied from 6 K. 6eos, not from 6 vvv croi

.

He had been be 4. 767^^77x0] gotten before, i.e. eternally. o\ov rovro] both the dirdrup 7. evr. and the d/m. ^rwp eK.
ib.
eyi><Jj<rdri

The humanity of Christ undoubtedly ffvvaveKp. 6e$. But the humanity of Christ, imper sonal except by virtue of His as sumption of it, is not exactly de-

irpo(f>.]

Luke

41.
r.
]

9.

Luke n.
9
f.

dTroffTrapyavovrai rd xxiv 12, John xx 6 f.

I)TT

rijs

dyy.

edo^dffdtj]

Luke

ii

!04
A.i<yv7TTOv,

GREGORY OF NAZIANZUS
d\\d
/c<xXXo9

(f)vyaSevL

rd AlyvTrrlatv.

OVK

Trapa Iou&uot9, aXXa rw Aa/3t rovs viovs rwv dv0p(*yjrwv, aXX eVt roO ?i; /cd\\ei Trapa opov? aa-Tpcnrrei, teal r)\iov (pwToei&eaTepos yiverai, TO
6tSo9 ov&e

20.

E/3a7TTtcr$?7

yLtez^

&>9

avOpcoTTos,

aXX aXX

a
I

dyido-rj
ft>9

ra vSara.
<xXXa

$eo9*

avOpwjros, Oappelv Sta/ceXeyerat

eTreipdo-Qr)
&>9

FO

aXX apros earl aXX e{36r)(7ev Edv Tt9 ep^eaOa) Trpos fjbe, teal Trivera) aXXa ^at rou9 7ricrTvovTas. e/coTriacrev, a\\a TWV
Trtv7)(TV, ttXX eOpetye ^fcXtaSa9,
/col

ovpdvios.

eStyrjo ev,

KOI

7T6<f)opTi,o-/jLvc0i>

ecrrlv

dvdiravcTL^.

15

aXX eVl TreXdyov? Kovcfri^eTai, aXX d\\d Herpov Kovcfri^ei, /3a7m6/ji,vov.

tea

eV^Tt/xa Trvev/Jbacriv,
SiScocrt reXo9,

aXX

rov djrb
teal
\r)crTal<;

\epova-a\rjfjb

Karaftaivovra
i
e0i>7a5ei><re

VTTO

&at-

be:

<pvyadevae

2O.

om

v auros 5eo-

ce

|j

14 e^apvdr)} efiapvvdrj cef

Koa/Jiov vevix.]
#/>TOS

0u7a5ei7ei ra At 7-]. The ref. the legend that the idols of Egypt were broken at His entrance into the land; which legend connected itself with such passages as Is. xix 16 f., Jer. xlvi 25.
1.

9.

is

to

10.

ecrrt]

edv TIS 5t^a] Tr^dfeu ] give forth wafer like a fountain, John vii 38. avair aims] Matt, xi 28. 14.
12.
15.
e?ri TT.

u.

John xvi 33. John vi 51. John vii 37.

//;.

oi5ic

dxfv
TOU

eI5.]

Is. liii 2.

/cof^tfeTai]

Matt, xiv
Matt,
viii

2.

wpcuos]
eTrt

Ps. xliv 3 (xlv 2).

dipous]

25
2,
z

f.
<.

3.

Matt, xvii

eVir.

TTj/e^ao-tv]
o/xfj/oi ]

Luke
///<?

ix 29.

26.
16.
^

TO /xAXoj/ juuo-r.] 4. revealing secret of the future. Prob. to the three Apostles, the future being

a classical sense

of the word.
17.
ib.

^
the

x#t;os]
a-jrb

His own
6.

Matt, xvii 27.

future.

SaytcapetrT/s]

Matt, ix 2 dytiapTi as IXi cre^] etc. It is, of course, not ws 6e6s that our Lord there claims to forgive sins. Iva ayida-rf ra #.] 7. Cp. the
first

18.

rw

John
Karad.]

viii 48.

l.

Luke

30;
1 i

Good Samaritan.
Mark

9. viro dai/j.. fTriyivwaKerai] 24, 34 etc.

prayer in the Baptismal Office.

THEOLOGICAL ORATION
/3vOi^tj real

III

IO5

eTriyivtoo-Kerai, Kol cnreXavvei, Sai/juovas, teal

&>9

\eyewva

dp^rjyov TWV

Sai/jiovcov.

darpaTrrjv opa TTiTrrovra rov XX ov% d\iaiceTaL. Xidd^erai,

Trpocreu^eTat, aXX eiraicovei. Sa/cpvei, aXXa Travel Sd/cpvov. XX eyeipei 5 epwra TTOV Aafapo?, av9pa)7ros yap r/v

Ad^apov,

$eo9

yap

qv.

TrcoKelrai,

/cal

\lav

evwvws,
/cal
evrl

Tpidicovra yap dpyvpiwv, aXX e^ayopd&i KocrfjLov^ &)? Trpofiarov Ti/jLrjs, rov ISiov yap alfAaTOS. IJ,6<yd\r)s
<r(j)ayr)v

ayerai,
rrjv

dXXa

Troifjuaivei
co?

rov

lapafa, vvv Be
atycovos,

teal

oiK,ov^vr]V.

djjivos

aXXa

Xo^/o? 10

POWVTOS
voaov,
teal

ev

ry

^p^(f
evrl

KaTayye\\6[j,evos.

Traaav ^cCKatclav

TO
fft)^?

%v\ov

dvdyerat,,

TrpocrTrtjyvvTai,

aXXa rw

%v\(p TT}?

d7rofca0icrT7](7i,v,

d\\a
T/9

ato^ei Kal \rjcrTrjv

crvo-Tavpovfjievov,

dXka aKOTi^ei
TTLKpds yV(76Q)S
7rapa8i8a)(Ti

15

Trav TO opco/juevov.
;

of09 Tror^erat, %oX^z/ ^pw^aTi^erai

0X09

O TO

vBwp

669 olvOV /jL6Ta(3a\Ct)V, 6 T7J9

aTaXuT779, o y\v/cacriJ,o$ fcal

rrjv tyvxrfv,
i

7Ti,0VfJ,ia.

aXX
|!

e^ovcriav e^ei 7rd\iv \aftelv avT^v,

d\\a

\eyeuvas df
t]

5 TTOU]

+ redeirai

l)dfg

j|

+ /cai

bdefg

1.

\eyeuva]
ujs

2.

daTpaw-r]v]

Mark v 9 etc. Luke x 18.

<*.]

8.

7rp6/3aroi

Is. liii 7. !.]

9.

Troi/uaifet r.
i).

Ps.

At#cieTcu, 3. viii 59.

4.
e7ra/a>i5ei]

d\\ ou^
Matt,

John

(Ixxx
/<^.

fOj

5e]

Ps.

ii

9,

viii 3 etc.

xii

5.

z.
5.

Travel ddxpvov]
epctrr

Luke

vii

13.

JO.
ib.

d/j.v6s

a0.]

Is. liii 7.

TroO]

John

xi 34.
iii c.

the discussion in Ath. Or.

Cp. Ar.

\6yos KT\.]
Oepcnreuei]

John

I,

23.

12.
/<5>.

/Lie/iaXd/ct(rrai]

37,38. See also de Deer. Nic. 14. Ath. decides in favour of supposing that our Lord knew the answer before asking the question; but he admits the possibility of the view 5 (piXoveiKuau adopted by Gr.
"Ai>

Is. liii 5. Matt, ix 35.

.]

14.

ry
ii

tfXy TTJS

Rev.

xxii

2,

Gen.
15.
ib.

9.
Xr/crr??! ]

Luke
John

xxiii 43.
ii

(r/cortfet]

Matt, xxvii 45.

9.
KO.T.]

17.
ib.

TO vdwp]
TTJS

^rt did TO (v

eTrepomu
BeoT-rjTi

dKoveTU<Tai>

OTL

irixpas y.

Ex. xv

ILV

rrj

OVK

ffTiv

dyvoia,

TTJS 5e aapKos ?5i6v ecrrt rb dyvoeiv.

i Cor. 7. e^ayopd^ei] 23; cp. i Pet. i 19.

25. 18.
19.

vi 20, vii

Cant, v 16. 7X1^00-^6$] cijoixrt ai ^%.] John x 18.

106

GREGORY OF NAZIANZUS
rd yap dvco TrapabeiKwrai, aXXa

Karairerao-fjua prfyvvrai,
Trerpai,

a%iovTa(,, aXXa vexpol Trpoeyeipovrat. dTroOvija /cei, Od^(ooTrotei Se, KOI Kara\vei rw Oavdrw rov Odvarov.

rrrerai,
5 -v/rir^a?, KCLI

aXX aXX

dvio~rarai.
et?

et?

aSov KareiGiv, aXX

dvd
et

veKpovs, Kdi

ovpavovs Kplvai TOf? TotouTOf? /Baaavicrai, Xo yof?.

aveia-iv,
r)%ei

aXX

ravra
\V6i
21.
10
yiteV

e/jiTroiel croi

TT}?

TrXa^?

TT)V

dfyopfjirjv, ercelvd

aov

T7)V Tr\dvY]V.

Tavra

rot? alvi^^aTLaTal^ Trap rot? TTHTTOLS aSoXecr^ta

rj/jiwv,

ov% etcovrwv

ou

7p

7781;

al \o*/cdv dvriOecriSj

dp/eel

yap
rj

/cal el?

ee
Trdvra
TO
real

/cat

iKei^vo^ 7r\r)v dvayKaico^ 8ta rov? Sta ra? vbaovs rd (frdpjuaKa, lv

crcxpol fArjSe drjTTi^TOi

6We?

rd Trepirrd

orav ydp TO TOU \oyov evayye\iov. 15 Svvarov Trpo/BaXhtofjieOa, TO Trio-revew ac^eWe?, /cal TO TOI) TT^euyLtaTO? d^ioTTKTTOv Tat? ^TjrrjO ecn \vawfjiev^ eira rjTTrjOfj
icevovvra

rov /jieyeOovs rwv Trpayfjudrcov

,

\6yos,
rfjs

r)TTij0rj(7Tai

Be

aTTo

dcrOevovs

bpydvov

rj/juerepas
|!

TrpoeyeipovTai.] eyeipovrat,

Reg. Cypr.

8 Xuet] Xuerw f

21.
1.

15 TrpofiaXw/jieda c

Karatr. priyvvTai]

Matt, xxvii

cp. Heb. ix 8, x 19 f. 2. Trpoeyeipovrai] Matt, xxvii 52. The reading ey. is manifestly a correction, to bring Gr. into conformity

51

w important to sheiv that tJic arguments are not all on the side of To rely upon logic, however, heresy. the abandonment of faith, the is
zV

cvaciiation
betrayal.
to

with St M.
3.
ib.

^woTrotel]

KO,TO\VL]
i

John v Heb.

21.
ii

of the Gospel, and its God bring the opponents a better mind, and grant us a
raOra]
eft

14; cp.

saving hold upon the Trinity.

9. 11.
ib.
1

Tim.
4.

10.

ref. to the dvdyei y/vx&s] traditional belief of the "harrowing of hell." Cp. Ign. Magn. 9 irapuv avrovs (roi)s Trpo^Tjras) e/c rj"yipf.v veKp&v, where see Lightfoot s note. The doctrine was naturally a favourite one among the speculative sects see Anaph. Pilati B 8 (Tisch.
;

sc. eiprjKafJiev

dvTiKei/j.ei>os]

or dprjffdii}. Satan.
oiir assail l

rovs e^TnTrroj ras]

dr)TTf]Toi
r.
IT.

ants.

13.

KT\.~\

in-

vincible

which
15.
ib.

those fine arguments, make void the Gospel. Trpo(3a\\w/ui.eda] advance as

in

a sword or shield.
TO TOV Tr^eifyiaroj d.] defeat the credentials of the Spirit by our contentions.

p. 447).

21.
task to

//

7/a^

^;/

disagreeable
;

examine

these objections

be-

lievers are not

fond of arguing ; but

THEOLOGICAL ORATION

III

IO/

riyiverai; TO dcrOeves rov \6yov roO /jLvcrrrjpiov Kal ovrco Kevwcns rov crravpov TO rov \6yov dvaSeiKvvrai, w? Kal TTauXft) Sored, i] yap rri<rris

rov Ka6*
,

r]fjLas

\6yov

vrXr/pcocrt?.

o Se

Kal \vcov Kparovjjieva, 6 Kal rjfuv

dvayye\\(0v crvvSeercl vovv dyayaav

TOVTOVS

Kal o-rpay<ya\ias fttaiwv SoyfAarcov, fjuiXiara yu-ei/ avrl TTtcrrou? re^voXbyayv, /jLera{3a\a)V Trottfo-eie

Kal Xpicmavovs avff &v vvv ovo^d^ovrai.

rovro

Srj

Kal
ru>

7rapaKa\ovfjiV
Oew, Kal TO

Seo/jieOa VTrep
fjir)

XpHrrov
yovv
rj/Jbeis

KaraXkdyrjre

TTvevfjia

crftevvvre

fjuaXkov Se, KaraXXayeirj 10

dvaXd/jityetev.
el

Xpto-To?

vfjilv,

Kal TO

TTvevjJia o^jre

be \lav e%otTe fytkoveiKws,

ls rrjv

aXX

ye o
]

rpidSa, Kal VTTO T?)? rpid&os cr co fo LfJieO a, Kal dirpocrKOTroi,, yu-e^pt? dvaSei^eco
eV
avru>

rwv

rcoOovfJuevwv^

X^O*TCO rw Kvpiw

rjfjiwv,

TJ

15

+ rwv
/

a
/cat g ] + + /vat ro /cparoy
|j

7rot7?(7fi

||

9
||

7ra/)a/caXoi uei

10 o-pevvvrai a
yi i
/cat

in nonnull.

16 6o^a]

act /cat f

1.

TO a. rov X. TOU M- 0-]

1

^^
to

6.

<TTpa.-yya\ids]
;

tightly twisted

weakness of the argument is held be tJie weakness of our creed.

2.

a quotation from Is. Iviii 6, knots with doy/udTCji substituted for owa\Xay/j-druv.
8.
9. 10.
6vo/J.doi>Tai]

Kevwffis rov

i
<rr.]

Cor.

17.
/ct-

TrXTjpwcrts] the opposite of It is the j/worts. fulfilling of

4.

sc. EiyJ/o/xtayoi.
2

the

deofjLeda v.

X.]

word even when the X67os is feeble.

//;.

TO
et

Trz/eOyua ^17

<r/3.]

Cor. v 20. Thess. i

Phil,
i

dj/a7-yeXXa>^
1

...
1

/cpaTOiVf^a]

19.

Dan. v

6.

See

ii

1.

14.

Xt/c/o.

/c.

d7rpocr/c.]

to.

0EOAOriKO2 TETAPTOS.

IIEPI YIOY.
1.

ETretS?; CTOL

ra<;

f^ev

etc

TWV \o yKTfLWV
r

crrpofyas KOI

i/cavcos Stecre/crayitez

rfj

Swa/nei TOV

Trvev/jLaros,

ra?

oe Trapa o rov

ra)i>

Oeiwv ypafywv eVcrracret? re teal d L6p6cTV\Oi KOl TOV VOVV TO)V

TOU9 TTOXXOU?
<T(f)eTploVTai,

Kai

TT)V

o$bv

TT)?

a
OVK

Tapdo-aovo-i, (TV\\r){38 r]V

,

fjiev

ij^T]

XeXu-

/ca/jiV, teal

&)? e/jiavTov TreiOco,

rot?

10
1.
i

deoTTpeireaT^ e TJJ OeoTTjTiy ra? TaTreivoTepas Kal dvOpwTOJ vew Si T/yLta? ABa/uu Kal TraOrjTO) KaTa
6eu>

/cal

eTretS^]

eiret,

6e

be

|]

croi]

crou

T7)]

ev TTJ

bee

Reg. a

||

Trapa] a?ro
1.

||

om

^ei/

We have gone

rapidly through

The

Eunomian objections, especially those taken from Scripture, and have laid down a general canon for the
the

letter is like a temple, which the sacrilegious heretic robs of its

meaning.
5.

crcpeTepifrvTai.]

take possession

\Ve will interpretation of the texts. HOT.V take the texts seriatim.
1.
<rrpo0ds]

of-

Cp.

iii

16.

UXo/cas
is

is

likewise a wrestling metaphor.

2.

dieaetcra/uLev]
,

Aiaaeieiv

to

shake to pieces, used of a search Plut. de Gen. ing examination.

Socr. 580 D Stepwrwj Kal diaaelwv TOV Etid)j<t>pova. There seems to be

rw vet}} ... A daft] The phrase o. not free from danger. An iepo(ruXos TOV ypd/uL/jiaTos might make out that the veos A. was, in (jr. s view, a different person from the
j

is

no connexion with the preceding metaphors.

TOV yp. tepocruXot] explained by the next clause, TOV VOVV...K\^TTT.
4.

Divine Person implied in TT? dedT^Ti. It must be remem Cp. iii 1 8, 19. bered that the Nestorian heresy had not yet been formulated.
ib. #ey 7ra0??Tw] a daring oxymo ron. Gr. would of course deny that the Godhead of Christ was subjected

THEOLOGICAL ORATION IV
Tot? 8e /caO
67ri<yofJbevov

IO9

e/caarov OVK eTre

Be

TOV

\6yov

crv
/JLTJ

KOI TOVTCOV eVtf^Tet? ev

(Bpa^el ra? \vae^, TOV

T7/T09,
?;/u,et?

Trapaavpeo-dai Ao^yot? iriOavo/ce^aAat&Voftez

e/celvo /cal

teal

ravra^

et?

dpi0/jbov$

ta TO evfJLV^jjiovevTov.
2.
"Eo-Tt

7^/3 e^

/jiev

avrois

\lav
et?

TO

Ki^>to?

efcrtcre

yu-e

dp^rjv 6$wv avrov

ea

avTov.

7T/909 o TTCO?

aTTavT^do^Qa ;

ov

ov ra Trpiv dOeTr^o Ofjiev Sta TTJV re\evTaiav ov^l rrjs cro(/)ta9 avrr)? Ipovfjiev elvai TOV \6yov,

T?}? olov

10

ov TCL irdvTa /cat TOU TeyyiTQV \6yov, /cad vroAXa yap i] ypa(f)rj TrpocrwrroTroielv oiSe /cal H OaXaacra eiTre TaSe KOI TaSe- KCLI, TWV dtyvywv, &)? TO H a/3fo-cro? elirev, OVK eaTiv ev e /^ot* /cat, Of ovpavol
f

cdg duo Reg.

aceg
2.
6 V]
ei

in nonnull.
^

|]

ravras]

cdeg

||

1 1

eg

to suffering, though the Divine Per son was so subjected, in virtue of

It

signifies

KToiffdai

comparare; and prob. (which is the rendering of

the nature which

1.
TT.

He

assumed.

a compact expression; suffering against sin? i.e. overcoming sin by means of

a^c.]

Kara r^s

suffering.

Aquila, Symmachus, and Theodotion) is nearer to it than the LXX. un. ii 20. KT L^IV. Cp. Bas. adv. Into that question, however, Gr. does not enter.
9. Tr\v
s.
<ro<pias

2.

A\ O.

i.

The Lord

created

Me
\Vc

re\.

TrapaTTTWcrti
l

sc.

...with a

view to His works.

Solomon
10.

will not shirk the difficulty by mak ing the words a mere personification. But the It is our Lord who speaks. cause which He alleges to have been in view at His creation sheivs that He is speaking of the creation of His manhood, which was created with a
to the works of verity and judg ment in our salvation. When after wards He speaks of His Godhead,

TTJS

avrrjs]
all

J as distinct itself Person in

of Wisdom from that Blessed

whom

wisdom
.

is
,

view

gathered up and 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 ex
,

uses very different language; there is no cause there. begetteth

He

He

plains

this

science, so to speak,

Wisdom, to be ^thc and the artistic

Me

6.

/cat

\iav Trp^x-]

exceedingly

handyy.

The
CLTT.

/j.ev

is

answered by
Prov.
viii

TTpOS 6 7TWS

principle on which the universe is Gr. intends to distinguish composed. carefully the rex^. \6yos from the person of the Word.
6a\aaffa...ij &(3v<raos] Job r/ 13. xxviii 14; cp. Is. xxiii 4. oi oiipavoi] Ps. xviii i (xix i). 14.

K. 4KTur
is

fj.e]

11.

The Heb. word

which

kanah, not bara the word used in Gen. i i.

is

10

GREGORY OF NAZIANZUS

Kal trdkiv poutyaia TL SiaKeBo^av 0eov \eveTai, Kal opr] KOI (Bovvol \6yovs epwTWVTai aKipT^crew^. TOVTWV ovSev (fra/jiev, el Kal TICTL TWV Trpo rjuwv lo"%vpd
<w?

Te6eiTai.
5 ro^)ta9,

aXX eVrw TOV

o Xo709.

o-coTrjpos

avTov,

r>J9

d\rj0i,vr)s

fiiKpov
OeoTTf^.
elr)

Be (rvvBiacrKe^ctifMeC

TU

OVTWV dvaiTiov ;
0eov

ovSels

yap aiTiav ejreiv

rt?
;

^ TOVTO av
;,

rjv &i

0eov TrpeaftvTepov. atria rj/juds vTrecrTr)

0eo<$,

Se

TO

10 TO
o
Trj

ydp eTepov ; Kal TO Yevva ae

uev av /xera
T7/9

TL

7rei$rj

TOIVVV evTavOa K

0"a<w9

evpicrKouev, a7rXo09

alrias
dvaiTiov,
Tfj

dvOpwjroTi^Ti

o Se aTrKovv Kal

\oyicra)ue0a.

dp* ovv ov TO uev

"E^KTiaev

elprjTai

ueTa
els

Trjs

aiTias
15 avTov.
I

"E/crtcre

ydp
5

yu-e,

(fr^a-iv,

dp%r)i>

6Swv avTov

epya

epya be %eipwv avTov d\r)9eia Kal

||

Kpia-is,

wv

dnjyovvTaL b

5e]

/cat

||

6 exet]

%ot df

||

9 TrafTcos]

j. po/u0at a] Jer. xlvii 6

Zech.

xiii

cp

2.

op-r)

K.

fiovvoi]

Ps. cxiii (cxiv)

Trpo r/M-]

6.
3.
et

/cat

run TOV

He

prob. refers to Basil, who, miheH0m. 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 Bas. view. however, himself, when in controversy with the Eunomians, gives the same account as Gr. does here (adv. Enn. iv p. 293 ov ovv...Tri rov rrjv fj-op^v
Xa/36^ros).

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 con tains in herself from the outset the beginnings and outlines of the crea tion that was to be. Denys of Rome on the other hand (in Ath. de Deer. Nic. Syn. p. 232) dwells upon the
identifies

significations of the word KTi^tiv in the Bible, and understands set it here to mean appointing,

various

made through Him.

That account,

it

works which were For another explanation, with which, however, Gr. was hardly likely to be ac
ting

over the

may be

added, is derived from Athanasius, who says (de Deer. Nic. Syn. p. 220 B), T6 d Trpoo-uirov TOV
o-urrjpbs etrrt, Tore 5e A^yercu ore \onrbv Xa/3wi TO (rw/xa X^et KTX. Cp.

quainted,
foil.
7.
r\

see Hil. de Trin. xii 35

which

is

/j.ei>

otherwise TOVTO] the cause of God,

/xe]

this.

would

the fuller passage in Ath. Or. ii c. Ar. 44 f. ; also Eus. adv. Marcell. ii 3. Among other expositors whom Gr. knew, Origen (de Princ. i 2)

be prior to God? TO yevva 10.

1 1.

Prov.

viii 25.

juerct rrjs cu ri as]

coupled with

a mention of
15.

its

cause?

aXrideia. K. Kpiais] Ps.

ex (cxi)

THEOLOGICAL ORATION IV
V6fcev e^pio-Or)

III

6eoTr)Ti.
/xe

xpicrts

yap

avrrj r?;? dvOpwrror)

T^TO?.

rb Be Tevva

%copt? airta?
\oyo<$,

Bel^ov TL TOVTW
Be

Trpocr/cei/jievov.

rt9 ovv dvTepei

fcria^a pev \eyeaOai

yevvij/Aa

TIJV

(T0(f)tav

/cara rrjv fcdra)

KCLI

yevvrjo-iv,
;

Kara

T?JV TrpcoTrjv
3.

ir\eov aXrjTTTOV
/cal

TOUTW

Be enrerai
/cal

TO Bov\ov aicoveiv ev Bovelvai

\evovra TroXXot?,
TraiBa 6eov.
fcal

TO

/uueya

avTw

/c\r)6fjvai,

TW

OVTL

yap

eBov\evo~6

crap/cl,

/cal

yeveaet,

TrdOecTL rot? ?7/x6re/oot9, Bia TIJV r^^eTepav e\ev0epiav.

Tracriv ol?

ical

aeawicev VTTO

T?)<?

dpapTias fcaTe^o/^evov^. 10
-ois f

3.

10

These, which are the works of 7. our salvation (rov audr)va.i TT. ^/xas), are identified as the works with a view to which Wisdom was created. Gr. falls i. exptV0?7 dedrrjTi] again into the danger of Nestorian
language, and speaks as if there were a created person (identified with the created Wisdom ) who The was anointed with Godhead. mention of unction is so abrupt that I cannot help suspecting that in some version accessible to Gr. the word nissachti in Prov. viii 23 ( I

so

united to God.
6.
7.

eS 5ouX. TroXXois] Is.

/j.{ya...7rcuda
6.]
it

liii

u.
6.

Is.

xlix

From what
(and
7rcu5a
8.

follows,
(H

his

seems that Gr. opponents) understood

or
vi6v.

T^/<:i

Gr. seems to be undecided whether to take ?roXedo6\.

crap/a]

Xots as neut., including <rdp|, ytveffis, Trddtj, or as masc., viz. ira.<nv

ols

ols

Attic attraction in Billy into supposing that Traffiv likewise was neut. (omni

KT\.

The

misled

De

was translated I was So the Heb. word is anointed understood by Fiirst, Bertheau, and others but I know no other indica tion of such a rendering in any was
set

up

bus illis per guae). It is difficult to determine whether the same mistake caused the copyists to write /careXo/J.frovs, or whether Gr. himself
neglected to complete the attraction by saying (as he should have done) Karexo/x^ois. That De Billy s trans lation is wrong is shewn by the absence of the article before /careXo/udvovs , if Gr. had meant and all those things whereby He hath saved (hose who were enslaved, he must have said rovs /care%. In view of the preponderating authority for

ancient version.
4.
ri)v KOLTU y.]

His birth upon

earth
TrXeoi/ dX^TTTo* ] used instead 5. of a\rj7TTOTpav bee. it implies more decidedly that i) KO.TU 7. was itself

CtX^TTTOS.

texts

Under the same head come the which speak of Him as a Ser vant, and make it a great thing for
3.

Him to be called a child of God. His Incarnation did indeed put Him in a state of servitude ; and it was indeed a great thing for His manhood to be

understanding it to be a construction ad sensum, agreeing with the oOs which lies hidden in
it

KarexofJ-evovs, in the text,

it

seems best to retain

the attracted

oft.

I 1

GREGOR Y OF NAZIANZUS
rj
Oeu>

rl Se fjiel^ov dvOpaiTTOV rarczivorriri

yeveorOat, Oeov
e/c

TrXa/crjvai, teal

TT)? /-afew?,

dvaro\fi

injrov?,

rocrovrov eTTKTKeQOrjvat ware KOI TO yevvco/jievov iiyiov viov

/cal

v-fyiarov K\7]6r}vai, fcal %apio-0r)vai

5 Trap ovofAa; rovro Se rl Trore

Trdv yovv Ka/jL^ai TO)

&ov\i,rcfj
/jiopffrfj

avrw TO ovo/Jia TO virep d\\o eo-rlv 77 $eo?; KOI TO KevwOevn S*, ij/jids, fcal rrjv 6elav
o-vy/cepdcrapTi,
/cal

^vwvai irdvra
$eos"

^\(rpari\, OTL KOL Kvpiov avrov /cal ^LpujTov 6

yeyove yap ravra evepyeia 10 evSo/cia Be rov yevvijropos.

;

p,ev

rov

4.

Set

AeuTepop 8e ri TWV /jLeyLcrrcov avrois /cal a/jbd yap avrov ftacriKeveiv a^pi ToOSe, /cal VTT ovpavov ^povwv d TTOKaracrrdcreco^, KOI rrjv e/c 8e^ta)v TO 6&)? TT}? rwv e^Opwv eiriKparrjo-ew^.
,

15 fjiera rovro Se rl ; \rj%ai TT)? d7rwcr0r}vai ; T/Z/O? iravdovros ;

co?
ro\/ji7]po<;

/3aaiJ\ia<i,

rj

rwv ovpavwv
rrjv

rj

81

rjv

nva

airlav ;
/cal

e^7]yj]rr]^ av,

real

\iav djBacri\evro^.

4 TO

OVO/JLO]
:

om

TO cef
||

|,

8 OTI
TTJV

/cat]

om

/cat f

4.

16

adrjvai ac

aTrocrr^i at e

om

ag
evepy. rov yevvrj/xaros]

1.

/J.eifrv]

in ref. to fj.eya

ib.

6e($

Tr\a.K.r)va.L\

again

above. has a

Nestorian sound.
2.
/xt ^ews]

On

this

and similar

by the operation of that wJiicli wa$ Begotten? as distinct from the /cTtoy-ca. Taimx refers to the whole series from
9.

active

words

as applied to the Incarnation see Petavius de Inc. iii 2.

Luke i 78. eTTtcr/c. avaToA^] ib. 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. TO ay.] Luke i 35. 3.
yevvw/j.ei>oi>

onwards. He must reign until. TJie word until does not ahvays negative the extension of the alleged action beyond the time mentioned.
ri de /j-etfov

4.

No.

i.

And
fold.

besides, Christ s reign is twoIt is absolute, even over the

;

refractory

and

it

is

progressive,

4.

^aptcr^Tj^atauT^To^.] Phil.

09.

6.
ii

wav

y6vv...T<$ KV<advTi\

Phil.

ro, 7.
7.

over those who are made -willing to In the first sense it never submit. ends, in the second it ends with the completion of tlie submission. del yap avrov /9.] 12. i Cor. xv ToOSe, such and sucJi a time? 25.
ib. vir

yvuvai

36.

The

Acts ii olKOv !.] IT. point, of course, lies in

13.

ryv
i.

ovpavov 5.] e /c de^tuv

Acts
K.]

iii

21.
cix

Ps.

the

Troif]ffev.

(ex)

THEOL GICA L ORA TION / F

TT}?
(3a<Ji\eias
/JLTJ

113

avTov

fjurj

eivai Trepas.

aXXa TOVTO
ov

Trapd TO
TiOrjO L, TO
f

yivaxrKeiv,

on

TO

e&)9

//.eXXozm,

d\\d

TO
Tj

V7Tp TOVTO $6 OVK dvaiVTO,l.

Xe^yw,

7TC09

VOTJCTl,<>,

iva

/jLTf

raXXa

TO

"Ecroyu-at
&>?

yu-e^

vfA&v

eW

Tr)s 5
;

KOI

TOV alwvos ; dp o Xo^o?; ov povov

TCL

yaera TOVTO OVK eao^evov

5e,

aXXa Kal Trapd TO

fjurj

ev

/JL6V,

)9

/3ao~i\eviv yap TravTO/cpaTcop, Kal 6e\bvTwv, Kal

o-rj/jLaivo^eva.

Tepov Se, Co? evepywv Trjv VTroTaytjv, Kal VTTO Trjv 10 eavTOv /3acn\iav TiOeis r)/jid$, eKovTas TO fiacrt,\eveo-6ai. ovv e/ce^O)9 voovfievr]? ftacrtXeias OVK
$e%o/jievov<>

Trepan

SevTepas Se TL
TL
rjv

TO \aj3elv 77^9 VTTO

Kal a
v7roT6Ta<y/j,eva)v ;

yap

Sei Trjv vTTOTayrjv evepyeiv

oiaipwv TO
6eo<$

dvio~TaTai Kpivwv TTJV yfjv, Kal 15 Kal TO d7ro\ f}v

ev i^ecrw 6ewv,

TWV

ivcov Ka oiaKpi

TLVOS eKao-Tos
3 avTi5t.at.pei

de
||

||

nev rovde ef
ou/cj

tres
||

Reg.

||

4 vrrep]
f
||

yttera

cdeg

plures
5e d:

Reg.

et

Colb.

6
||

+ ert bdf
X
L

om

Trapa
II

13 Se rtj
ra;I/

om

om

rt

quat. Colb.

14

Pa

/cat l

om

^t11 e

om

crw^ o/xei cov c

i 33. Trapd /cr\.] You find yourself in that plight because you do not observe that the

I.

T7;s

/iJacr.

aurou]

Luke

ib.

TOVTO

TTcto-xet?

/cat #eA. /cat /UTy] sc. 9. 10. evepyuv TT)V VTTOTayrjv]

proto

during

submission
until

i.e.

working

upon us by grace

we submit

word until does not necessarily draw a contrast between the time before and after the point specified
;

Him.
12.

^/ce^ws

p.]

in the
i>irb

former
o"o>^.]

sense?
13.

lit.

/s

from
5.

7.

not necessarily, distinguished (or opposed to) thefutiire? &ro/u /*. v.] Matt, xxviii 20. /cat TIS 6 X.] and what is the
for

TO X.

17/4.

%.

/c.

will

reason us ?
ib.

His ceasing
8t]

to

be with

s kingdom in the second sense end in our being saved and passing under His complete dominion. There will then be no further sub-

Christ

ov

[j.6i>ov

resumes the senyu/rj

mission to produce in us. pcd 17^] sc. fia.cri\elav. 15.

ib.

tence
ib.

from

Trapa rd

yii/uxT/cetv

avLo~T. /cp. TTJV yijv]

Ps. Ixxxi
6eu>v...5ia-

and not

only so? r6 JJ.T] 5. rd

cr7;/u,.]

through

(Ixxxii) 8. tWarat 6. 16.

ev

/*.

not distinguishing between different senses of the words.

Kpivuv]

Ps. Ixxxi (Ixxxii)

i.

M.

I 1

4
5.

GRK G OK Y OF NA Z1A NZ US
TOVTO) crvvaTTTe Kal
TOV vlov.
TL,

TTjv vTTOTayrjv, fjv v

TCO Trarpl

\eyeis, co? vvv

Oeu>

ov%
;

Seirai 8e 0X0)9 vTTOTaytjvai,

rtvos,
j)

Oeos wv

w?

Trepl

\ycrTov

dvTiOeov,

Troif)

TOV \6yov.

aXX ovrw

a/coTrei

on

5 wcrTrep

fcardpa Kal dfjiapria 6 aipwv TTJV d/jLapriav TOV Koafiov teal ASa/zdvrl TOV 7ra\aiov ^IveTai veos OVTW Kal TO ep,ov CLVVTCO-

ijrcovcre Si

e //e o TTJV e/Jirjv

\va)v /cardpav

eavTov

TroielTai,

ft)?

K6(f)a\r)

TOV Tra^ro?

crcoyu-aro?.

ovv dwTrdra/CTO? eya) /cal aTacricoBrjs, Trj re apvijcrti 10 TOV Oeov Kal rot? TrdOeo-iv, dvvTTOTaKTOs TO KaT e//,e Kal
\>y6Tai.

oTav Se VTTOTayfj avTw

TO,

Be Kal TTJ eTTiyvcoaei Kal rfj

rore

ical

avT<\

TTJV

TOV aeaaxTuevov.
15 TOV
IjJLOV
\6<~yOV,

vTTOTayrjv 7re7T\ijp(0Ke, Trpoadywv e/ne TOVTO yap rj vTTOTayrj X^crroO, /cara y e TOV TCaTpih OV $eX?7yU,O.TO9 7T\7Jpa)(7L^. T!
6

VTTOTao-o-et, Se

8e

Kal v 609 iraTpl, Kal via) TraT^p evSoKwv, o Kal TrpoTepov eiTrofJiev.

Kal

uev evepywv, OVTO) TO

VTTOTeTayaevov 6 VTTOTa^a^ 6ew Trapuo-Trjo-iv, eavTov TTOLOVTOLOVTOV ewai //-ot ^aiveiai Kal TO yu-6^09 TO rjfjueTepov.
5.
3

om

dew e

||

1 1

X/HOTOS] o XP- bdf

subjection
ther.

5. The text speaks of the subjecIt speaks of Him tion of the Son. When iue in us, or of us in Him.

of the

Son

to the

Fa-

to
is

The Eunomian, who wished make out that the Son s position
always and necessarily a subone, as being that of a
retorted,

are wholly subject, then Christ, our Head, becomes subject, and not before.

ordinate

And so far from our language implying that the Son is at present in a state of rebellion, it is He who brings about our subjection. So also
cries

creature,

What?

is

He

not subject now, but requires to be

reduced

when He
saken
I.

Me ?

Why
l

it is

hast Thou forwe who speak in His

to subjection, although you make Him out to be God ? Such language is only suitable to a

robber, or to a rival claimant of the

person.
avvcuTTTe]
ri, X^yets,

Godhead.
Connect with
<is]
"*

this.

5.

Ko.Ta.pa riKovve]

bore the desigiii

i.

The words
perh.
is

are
first

those of the Eunomian, from

TOV

ri to

nation of a curse. 6. 2 a^aprfa]

aipwv,
ib.

Gal. Cor.
i

13.

21.

\6yov,
ri

unless

the

A^/as, question, the Eunomian, in the sense,

addressed

John

29.

to

Why

cp. Col.
8.

A5afj....v^os] iii 9, 10.

5
/c.

Cor. xv 45;
i

do you speak as if we made out The Catholic, of course, that etc.

following St Paul, spoke of a future

Ke<j>a\r}]

Eph.

22 etc.
]

17.
fin.

irp.

enro/xei

3 sub

THEOLOGICAL ORATION IV

15

$609, o $609

fjiov,

7rpocr^69

jjioi,
rj

(va TL eyKaTe\L7res

ov

yap auro? ey/caraXeXetTrrat,

VTTO

TOV TraTpos,

rj

VTTO r/}?

eavTov $eoT??T09, o $OKei TIVIV, co? av (froftov^evris TO TrdOos, rt9 Kal Bid TOVTO o-uerTeXXo//.eV?;9 CLTTO rov Trdcr^ovTos.

yap

TI

yevvr)6r}vai

Kara) rrjv dp%ijv,

ev
eavTa>

dve\9elv rjvdyKacrev;
f)/ji6Tpov.

ridels

yap

rjfjiev

ol

TOV aravpov Se, oTrep euTrov, TVTTOL TO eY/caraXeXe^/ze^ot KOI TrapeTJ

7rl

wpa/j,evoi TTpoTepov, elra vvv Trpoo-eikijfji/jievoi /cal TOV (iTraOovs TrtWecnv wcnrep KOI Trjv KOI TO 7rX?7yLt//,eXe9 OLKeiovfJievo^ ra e^?}?
rjcriv
7T/3COT09 -x/raXyito9
6.

Sia

TOV 10

eVetS?) TrpoSr/Xw? et9

XpiaTov

dvatyepeTdi.

T?}9 Se avTrjs 6%erat Oewpias real TO fJLaOelv

avTov

TTJV VTra/corjv
/cal

ef wv

eiradev,

rj

re Kpavyrj, Kal ra Sd/cpva,

TO iK6Tevo~ai,, Kal TO eio-aKovo-0r)vai,, Kal TO ev\a/3es

rj/Awv.

a>9

a Spa/juaTovpyeiTai, Kal TrXe/cerat OavfJbaaLws virep fj^ev yap \6yos, OVTC vTrrjKoos tfv, ovT6 dviJKoos.
VTTO

TWV

yap

%elpa TavTa, Kal TWV SevTepcov, TO pev TWV

I

e7/careXet7res a

||

3 eaurou] avrov ac

i.

6 0e6s, 6 deos

/J.QV]

Ps. xxi 2

our falls.
proceeds
to

When

the text in question

(xxii i) ; cp. Matt, xxvii 46. 6 done? ricriv] to some of the 3.

Docetic
5
r/

sects.

See Evang. Pctri

/JLOV,
i]

Swank
TT]v

Suva/jus, Kart-

\fi\f/ds /xe.

say that God will be all in all, // does not mean the Father as distinguished from the Son, but the Godhead as a whole. Heb. v 8 ; cp. vs. 7. /j.adelv] 13.
l

5.

a.pxn v ]
^/u,.]

begin

with,

at all?
6.
9.
/cat

rvirol rb

represents us.
vs.

16. It is a $pafJLa.TovpyeiTa.C\ drama, wonderfully constructed for our advantage. The saint, says

d(f>po(rui>r)v...ir\7)/ji./ji.e\ts]

OVK
.

els &vot.a.v e/j.oi

vs. 2 ol

\6yoc

TUV
1 1

irapa.7rTu/j,dTui> fj.ov.

Elias, applies the name of a drama to that which our Saviour endured as representing mankind. He does
it was unreal and other dramas but only that Christ impersonates and plays the part of the human race, i.e. not the part which belongs properly to His eternal and divine self.

eucooTos Trp.]

of the Pss. in the LXX. differs from that in the Hebrew. 6. His learning obedience, His strong crying and tears, are a sacred drama, in which He represents us,

The numbering

not

mean

that

fictitious,

like

entering into a fttll realisation of He learns by personal experience to be lenient to

our circumstances.

17. ruvy. v. x^pa. r.] The Word, apart from the Incarnation, was neither obedient nor disobedient.

82

1 1

GRE GORY OF NA ZIA NZ US

,

TO

Se

TWV d^iwv

Ko\do~ew=;.

co?

oe

KOL
fjLTOL
5 7rvp,

/jiOp<f)Ol>TCU

TWV
r)

IfJLWV)

"vCL

TO (iXXoTpLOV, O\OV lv eCLVTO) fjL (j)6pO)V lv eCLVTW SaTTavrfcrr] TO %lpOV, ft)? KTjpOV

GO? dT/jiiSa 7779 rj\ios, /cdyco /xeraXaySco

crv<y/cpa(7tp.

TWV

etcelvov

Sia TTJV

$ia TOVTO epyw

TifJici

TYJV vTra/corfv, /cal

TreipaTai TavTrjs IK TOV Tradetv. ov ovSe rjfjuv, el //^ /cal Sta TW

yap

LKCLVOV

77

epyov
10

<yap

aTroett?
,

iaej-ews.

ov

etov

Se tcr&)9 fcd/ceivo

OTL

o/cifjiei, TTJV rj/jieTepav VTra/corv, ica

nrvTa
cocrre

TO??
elSevai,

eavTov

TrdOecri

Te^vr)
TCL

<$)L\av6pu)7rias,

rot? eavTov

r&Tea
el
<ydp

/cal

TTOO~OV

Troav
TOV

Be

cal TT}? dcrOeveias.

2

TO 0c
b
with ours

om

KCU.

SovXois c

|j

1 1

eaurou]

ot/cetot?

Such language applies only

jects and inferiors. KOOS ; TO 5^, dvrjK.
i.
3.

to

sub

identifies

His

lot

He

T6

fJ.v, sc. virrj-

enters into our experiences in order to know at first hand what obedi

dov\ov
/xo/30.

/J-opcpr)]

Phil,

ii

7.

TO
is

d\\6rpioi>]

assumes

ence on our part costs. 11. Tex v V <p^o.vdp.~\ by a device

a form which
4.
1

not His

own?

which His love of man

suggested.
12.
TTOCTOV

(Tit.

iii

4)

daTravrjari]

destroy.
[jiO-fcQrip&v

Cp.

consume? and so 18 5aTra.vriTt.Kbv TWV

e^ewv; v 10 daTrav^/mevov.

Zpyy] not merely by precept. dia T. IT p. %wp.] give it prac 8. lit. tical effect proceed by way of action?
6.

et

/JL^V aTrcuT.] Billy translates quantumque et a nobis exigi condonari debeat, which gives the

De

10.
to
;

doKi/j-afci]

is

applying a

test

not

in

temptation 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 of
if

usual sense, by of us, but by Himself

the

required sense, but is grammatically If irtxrov be read, the impossible. only possible meaning is that Christ learns by practical experience what is demanded of us and what allow

ance
ever,

is
is

made
is

for us.

This,
so

how
far

unsatisfactory,

as

crvyx^P-

concerned.

It is best to

read

TTOCTOJ/,

and

to

make

anair.,

Ka.KLvo were but a repetition what had already been said in

TL/J.q.

ZpyijJ

T. VTTO.K. K. TTeipClTCU TOtl/T^S.

The

is that in the earlier sentences Gr. speaks of us as repre sented by Christ ; we suffer, as it Here he were, and obey in Him. states the converse truth, that Christ

difference

independent verbs coordi nate with So/a//.., /xerpet. They thus the result of Christ s gracious express and a certain demand experiment is still made upon us, and a certain
(rvyxwp.,
;

allcnvance

is

now made for

us,

our

infirmity being taken into account

along with what we have

14.

to bear.

TO 0d)s...(7/coTi^]

John

5.

THE OL GJCA L OR A TION IV

Sia TO
r?}9
7T/)o/3X?7yLia,

I 1

(fralvov ev rfj cr/coTia, TCO /9tw TOVTW, VTTO

KCLI

aXA?79 aKOTidSy TOV TTOVTjpov \eyo)

&>9

TOV TreipaaTov^
davjmacrToi
,

TO cr/coT09 TTOCTOV,
erceivov

daOevecrTepov

/cal TL

el

SicKfrvyovTOS TravTcnraa-iv r^els TTOCTCO? KOI KaTafjiel^ov

)

\^<f)6eir)/jiv ;

<yap

etceivw TO 8iay%0f]vai, iJTrep rjjMV TO 5

KaTa\r)(fr0f)i>ai,

irapa Tols

TavTa
6p6a)<>

XoyL^o/jLevois.

GTL
Ez^
o>

Se 7rpocr0tfo-a) rofc elprj^evoi^ eicelvo, ev0vfji7]0els TO

avros TreipacrOei^, SvvaTciL rot? jap PorjOfjaai, cra<co9 TT^O? Trjv avTrjv (frepov ^uivoiav.
TrejTovOev

Be 6 ^609
crracreci)9

TCL

ov%

TrdvTd ev iraaiv ev rco fcaipo) r^9 aTro/caTa- 10 6 TraTrjp, TTCLVTW^ 6t9 avTov ava\v6evTO<$ TOV
Trvpav
dia<pvy.]

vov, wcnrep
fKii>ov

77/009
elf

icaipov

Kaxeivov (pvyovTos b

1|

/ecu]

76

i because of 5id TO 7rpo/3\??/xa] which partly the screen (or shade]

.

To

difficult

aK.rijJLeis, cp. to draw

concealed Him. The Trpo/SX^a was the fleshly nature which Christ as sumed. If it had not been for that, the Evil One would not have ven

between CT/COTOS CT/COTOS is more concrete, so to speak, and possibly in the preceding clause
;

Eph. v 8. It is any distinction and cr/coTta but

TOU Trovr/pov
to
is
it.

is

Him. The persecute thought is a favourite one with Gr. Cp. Or. xxiv 9 Trapav Trpocrdyei
tured
to
eTretSr; devTepov aTreipdcTTa}, eI5e TOV Oeov TO <pan.vbp.evov,
cus

dependent upon
4.
TrocrcDs /cat

intended for a gen. cr/cortas, not in app.

/caTaX.]

T<$

The word

Ada/A
/cat

TOVTOV

K<3.TO.irci.\o.iffwv

r/yvoci

yap

STI

i Al 5. though Christ escaped uninjured from the temptation, it is not won

chosen with

ref. to

John

Or.

xxxix

13

eireidr)

yap

cj

ero drjTTrjTOS elvai TT)S KaKias 6

ias, (rapKos Trpo(3\r//ui.aTi

SeXed^erat,
,

IV,

<is

rep

ASciyU, TTpocr/SaXd t

ry

^ecp

TreptTrecrry.

Or. xl TO
TOV 0a;r6s

(3d\r)...6
pacrTTjs,

Trpocr5tw/cr?7S /cat Tret-

ecii

croi

Gr. says, that we should 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.
derful,

(not

7.

iv

o>

7<xp

TT.]

Heb.

ii

18.

ry AcVyy
r6

Trpocr/SaXe? 5^, /cai 7ap /cai /cat ^ec3 yttou Trpocr^/SaXe 5td

&rrat 5 6 6. TO. TT.] i Cor. xv 28. Gr. resumes the discussion

9.

Kd\v(jLfji.a,

TW

/cpfTrry

<pa.wbfJ.evov,

?%fts

j-

t/CTjcrets.

0wrt 5ta r6 Cp.

from
ii.

4.
oi<x

TT}S diroK. Acts iii 21. 6 TT.] Gr. will not allow
,

26 aTrararai Greg. Nyss. (9r. Ca^. 7ap /cat avTbs rep TOU dvQpuTrov irpo/3\r//j.a.TL
T<$

that 6 0e6s here

6 TraTTjp, as

other

wise
is

it

would suggest

6 TrpoaTraTTjcras roi/
r/So/

avdpuirov
19,

TT/S

^s

SeXedcr/xart.

Lightfoot on Ign. ^///.

Petavius TO 3.
c/^ 7;/r. ii

See and

5.

resolved again Sabellian fashion, like a brand a snatched for time out of a great and then burning pile joined to it
again.

that the Son into Him, in

CT/COTOS Trocrof]

Il8

GREGORY OF NAZIANZUS
elra

a7rocr7racr$et<j??9,

TO) pfjTM

TOVTW

TrapacfrOeipeo-dcoaav,

aXX 0X09

$609,

orav

TroXXa

vvv rot? KLvrj^aai KCU rot? cb/jiev, wcnrep vSev 0eov, rj oX^yov, ev TJ/ALV avrols (frepovTes,
oX&>9

dXX
jap

oXot #eoetSet9, 6\ov Oeov %cop7]riKol

T)

/cal /AOVOV.

TOVTO

TeXetwcrfc9, 737)09 i]v o-Trev^ofjuev

TeK^puol
0eov
TL \eycov
;

Se

IlaOXo? avTos.
v$e

yap evravOa

Trepl

cfrrjarlv

a
"Otrov

cra^xio? irepiopl^ei, Xpta-rco.

ov/c

10 /3a/309, S/cu^9, So;Xo9, 6\ev0epos

Trdcri

louSaio?, TrepiTO^r] KOI arcpoflvaTLa, /3dpd\\a ra Trdvra /cal ev

Xptcrro9.
T^pirov
dpiOfjiei

7.

JAOV
to-09

/cal

Oeov vp,wv.

el

3e,

Ta%a av

r)V

Oeov reraprov TO ovv /juev p,ei^wv fj,ev e\,e<yeTO, fjirj TL TOVTO avToiv el Se d/ji^oTepa

TO

fAel^ov

15

<ra^)co9

evpia/co/jLev, TL $r}crov(Jiv ol

7TC09 o-Vfifftfo-eTai, TO, davfjiftaTa

I
airoa"rradi<rt]5

yevvdSat; TI TO la^vpov TO yap avTo TOV ;

12 fJ-a^ov]
tres

a
(o>

||

10

om
om

ra af

7.

w
|j

suprascripto c
14 taos] -ov ac?

It

13 yueifwi/] -ov ac
tres

suprascr.)
||

g
1)

tres

Reg.

Colb.

Reg.
fji-rjde

tres Colb.

TL

Gr. does Sabellians either i.e. (fj-tldt), any more than the Eunomians, to wrest this text to Elias seems their own destruction. to take Trapa<pd. in a deponent
1.

yap

Sa/3.]

6.

^ reX.

Trpos ?}V CTTT.]

i.

Perh. a

not

wish

the

ref. to

Ileb. vi

sense, but without authority. 6 Xos 0e6s] God in the 2.

most

8. Trepiopifa X.] definitely assigns to Christ. tiirov ib. OVK 2vi\ Col. iii ir. St P. is not here speaking of the future, but of the present. 7. No. 3 and 4. The Father is

unrestricted sense.
is

Exegetically Gr.

no doubt wrong: 6 Oeos, 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
Kivrjfj.a<n]

is

full

of

beauty.
3.

motions of
not

will, like
Q.

God and your God. He greater; is greater inasmuch as the Son springs from Him, the Son who elseivhere is called His equal ; it implies no superiority of nature. 12. ^fl^ov] 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

My

Kivrjtns in iii 2. 6 \ot OeofiSe is] 5.

7rdi>Ts

He means that we shall be entirely and Godlike, Godlike through through, capable of taking in all God and nothing but God.

false impression. It is used in an abstract way, as it is used six lines below, TO /mel^ov i*.h eVrt KT\. ib. Bebv /AOV] John xx 17.
15.

yevvddai]

iron,

these fine

gentlemen?

THE OL GICA L OR A TION IV

avTov
o/jLOicos fjuel^ov
/jiev

I 1

Kal

Icrov elvai

TWV abwdrdov

rj

Sfj\ov

OTL TO jnel&v

eart

T//9 alrLas, TO Be io~ov TT}?

rj

Kal TOVTO V7TO TToXX?}? evyvcdfAoavvr/s ofioXoyov/jiev rd^a 8* av eiTroi, rt? a XXo? rco ^fjuerepw \6yq)
veiKwv,
fJirj

e\aTTOv elvai TO
T?}?

dvaiTiov.

etc TOiavT^s alrLas elvai TOV TOV dvdp^ov 80^9 yu-ere^o^ dv, OTC K yap

TOV dvdp%ov Kal TTpocreo-Tiv rj yevvrjo-is, irpdy^a TOQ-QVTOV, TO ydp $r) rot? ye vovv e^ovo-L, Kal OVTW o-eftdo-jjiiov. TOV /caTa TOV dvOpwjrov voovpevov pei^wv, TL ydp TO 0av/jiao~Tov, el /jiei^wv 10 ov /lev, p,eya Se. TavTa 9eos ; p,ev ovv iip,lv elprjaOco TT/DO? rou? dv0pd)7rov TO fjiel^ov KO/jLTrdt^ovTas.
\eyeiv,
OTI
8.

d\r)6e<$

Heo? Se \eyoiTo dv, ov TOV Ao^ou, TOI) opw^evov ooajrep Kal ydp dv eirj TOV KVpio)? Oeov
6eo<$;

Se"

4 aXXos] a\Xo d

unus Reg.
||

||

v^erepw acdeg
-ov

[|

7r/)o<r0iXoi
:

et/cwj ]

0tXoo

d
suprascr.
[.
||

||

9 rou] TO b 10 om TO defg
sc.
e<rn

fj.ei.fav]

||

/xet^w^] -ov
j

-uv c cum abg duo Reg. a duo Reg. n om TJ/J.I.V de

||

rcDi/

advv.]
If
it

^//

impossibility ?

not an imposthat the word greater refers to causation, and equal to nature. virb TT. euyv.] an idiomatic use 3. of the prep., similar to that after a Cp. v 33. pass. verb. ib. i^ts] rev ourselves, as disfrom the AXXos rts. tinguished 4. r)/j.T^pa}] Although most of the best MSS. read vfj.., that reading seems due to a misunderstanding. Gr. has
ib.
if]

is

sibility,

we must suppose

of De Billy, sernionein nostrum acriori animi contentione prosequens, not only misunderstands the argument, but does violence to the meaning of irpocr(f>i.\. rou /card TOV a. i/ooi /u.] than 9. our Lord regarded as man, lit. than

The rendering

Him who

is

considered according
i.e.

to the

man
It is

the

man

that

is in

Him.
inexact

another instance of that

just

admitted (6^0X07. ij/m.e is) that the Father is greater than the Son by reason of being His curia. Some one else, he says, of course on the

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 A67os and 6 opw^te^os. rt yap TO ^au/xacrrov] See 10.
s note in loc. 8. He is our Saviour s God, because of our Saviour s humanity.

Westcott

orthodox

side,

might

find fault

with

me

for the admission,

in this case

attaches to As Gr. has already (iii i r) cause. made the remark in his own person, it is only a rhetorical device to put it here in the mouth of another.

and urge that no manner of inferiority being caused and not

That is where heretics go ivrong, by not distinguishing the two natures. 13. ov TOV A.] i.e. not of the Word as Word, but as Word Incarnate.
ToO
opw/u,. is

masc.
K.

14.

TOV

deov 0eos]

He

is

TOV

120

GREGORY OF NAZIANZUS
Se.
y

ov TOV opwfjievov, TOV \6yov TO p,ev Kvpiws e?r d/ji<poiv

e<

Kal yap

r/v

8i7T\ovs

UXTTC

TJ/JLWV

e%6i.

rj/jiwv

TO Be ov Kvpiws, evavTiws 77 yap Kvpiws fJiev Oeos, ov Kvpicos

TTOLCL

Se TraTijp.
5 TrXdwr/v,
rj

Kal TOVTO ecrTiv o

TOIS

alpTLKOi$
JjViKa ai

TTJV

TWV

ovofJLaTWV eTri^ev^is,
o~7]/j,eiov

7ra\\aTTO/jL6vwv
Se

TWV

Sia TTJV avyKpacriv.

i,

Tat9 eTTivoiais crvvSiaipelTai Kal TCL Tlav\ov \eyovTO<$ aKOvaov "\va o Oeos TOV Kvpiov
10
Se
el

T>79

0^779 TraTijp.
(f)V(Ti
)

yap Kal TO avvafji^oTepov

TL

ev,

ov Ty
9.

TTJ

Se avvoSa) TOVTWV.

av yevoiTO yvwpi-

Tle/jiTTTov
8.

\eyea0a) TO \ap,ftdveiv aiiTov

I

I^WYJV,

77

3 e%et] ex ov c

^eos] + o

^eos e 2

j|

6 yv t/ca]
6 0e6s]
fj,ev

+ av
i

not however in ^eou ^eos of the Son s Godhead, but because 6 /ayn ws $eos is also man.
:

8. 9.

tW
X.

Kph.

17.
TT.]

virtue

dtbs, TTJS de 8.

An

eTr d^ou/] In regard to both 2. natures in Christ a term is properly applied and a term improperly. The same is true with regard to us;

interpretation as uncritical as it is doctrinally precarious. It rests upon the assumption that 56a is the off spring in respect of which the Father
is Father, and not (as in Cor. ii 8, Jam. ii i, 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
i

properly applied in regard to us and the other impro perly but the term properly applied in regard to Christ is applied impro perly in regard to us, and vice versa.
is
:

one

term

The term God

vfj,uv) is

(in 6e6s

/J.QV

/cat

0.

Nature,
ii.

is

unsound.
TTJ
<pv<rei]

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
5.
i}

man and
6v.

to us.
e7ri
~ei>is]

idioniatum. Gr. is not thinking only of the particular God and text, or of the words Father.
7.

TWV communicatio

The

So Gr. rejects the yet unborn heresy of Eutyches. It might, however, have been still better if he had said TO (rwa^cf). ey. The eV, of course, means a single whole. 9. No. 5. Life, power, etc. are This too is because given to Him.
ov
is Man. But it would be equally true of as God ; it does not imply that these are given Him at some point subsequent to His eternal

He

Him

TCUS

cVii/otais]

Cp.

iii

13,

which shews
taken with

When

ITT. is to be ffvvd., not with SHOT. the natures are mentioned

that TCUS

generation.
13.

\eyeadw] be counted* =za,plO[Mi

\a/u[3dviv]
;

in
ib.

7.

separately, the nomenclature follows the distinction of the sense.

%wi]v
K\T)p.

xpiGLV ib. 22, 27

John v 26; tQv&v Ps. ii

THEOLOGICAL ORATION IV
,

121

?} i]

K\r)povofjiiav eOvwv,
yu.a$??Ta9,
el
TJ

?}

eov(riav
Kal TOVTO
TTJS

f)

So^av,

oaa \6yercu.
CLTT

dvOpa)609

7TOT77T09.

Be teal TOO Oeco SOLTJS, OVK CLTQTCQV.

ov yap

Swcret?,

aXX* w?
ov

dp%f)s a-vvvTrdp^ovTa,
5

\6yw

(pvo-ecos,

aXX

%dpiTO<$.

10.

"l&KTOV

Ti6ea6a) TO

eavTov

iroielv /ATjSev,

eav

/JLTJ

TOVTO Se TOLOVTOV e(TTLV

fjbevwv

dfi rbv Trarepa TTOIOVVTCL. ov TWV KaO eva TpoTrov ^670arj

SiivaaOai,

TOV

vlov

TL /3^e7rrj

TO
TL

$vvacr0ai

rj

n/r]

SvvaaOai

TTO\VO TIIJLOV

Se,

TO

pev yap
TT/OO?

\eyTcu
TO

KCITO,

rt,

to?

yu-P/

owd/news eXXet-v^t^, Kal Trore, Kal 10 SvvacrOai TO Tcai^iov d6\elv, rj TO

TT^O? TovSe ^laywvi^eo-Oai.
a$X?;cret

(TfcvXaKiov ySXeTret^,

>}

yap Kav
&)9

o^erat, Kal SiaywvielTai, TT/OO? TovSe, TO Se, co? e?rt TrXetcrro^, dSu^ara)? Trpbs GTepov ^%^7-

tcrw? vrore, Kal

TO

Ou
7<x/)

SvvaTai, TroXt? Kpv/3rjvai

az/ /cat

eV

aVa>

opovs
ol

KeijJbevr].

15

Ta^a
TO
9.

KpvfyOeirj Tt9,

7ri7rpocr0ovi>Tos

$,
2

ct)9

ou/c

v\oyov
||

Qv

SvvavTai
Reg. b

aei&vos. viol TOV

[AySev] ovdev

TOUTO] rai/ra b
|1

Reg. a
701*]

3 5ot?7s] SWT;? 14 ws e-m TrXctcrro^ ws TO ou]

f
||

1O.

cos e?rt

ro 7r\Larov ov

||

17 euXo-

+ cus
TT.

ro

om

ot

aapKbs John xvii 2 ; d6av context seems to point to John xvii i, 5, but cp. i Pet. i 21, 2 Pet. i 17; /j.a6rjTas John xvii 6. ry deu] See note on 7 roO 3. Kara TOV avdp. VOOV/JL.
8
;

e^.

in

the

be used in one sense. They have many shades of signification (Tro\va.). Gr. uses the sing. (Tro\WT)n.ov) because he is only going to consider
the negative, cannot. ro ^kv *ydprC\ for sometimes, 9.
lit. partly* Sometimes it denotes lack of power not always absolutely predicated, but with reference to time and circumstances (TTOT^,
*

4.

c 7rt/cT7?ra]

C[).

ii

31.

1O.

No.
is

6.

The Son cannot

do, except

He
a

see the Father doing.

Cannot

word of many mean-

ings ; cannot now, cannot as a rule, cannot reasonably, cannot because will not, cannot naturally though miracle might do it.
6.
8.
is
/UT?

Trpbs ri).

14.

r6 6V,
it

d>s

e?rt Tr\elffrov^

Somerule,

times

which
good.
15. 16.

denotes a general does not invariably

/cp.]

hold
14.
ii
;

dvvaadai]
K.a.6

John v
eva
rp.

19. X.J

ov rCjv

The

ou 5. 7r6Xts

Matt, v

due to the technical language gen. of logic, like dSivdruf in Can 7. and cannot do not belong to that logical class of words which can only

^TTLirpoffOovvTos]

Cp.

4.

Me^ovos, something bigger opovs understood.

17.
ol viol

not

TOV v.}

Mark

ii

19.

122

GREGORY OF NAZ1AN/.US
vr)(TTveiv,
o
vv/ji<)ios

ete
ri

ov yap KatcoTraOelas,
tccupos o rrs e

XX
r

v<f)po(rvvr)s

etVe o co?

\6yos

voov^evo<^.

yap
5

Set
Se,

vrj(TTViv
df3ov\r]TOV,
o>9

rou?
TO

\6yw

TO

o-J]fJiea
?)

Troirjcrai

$ia TTJV aTTLcrrav

TWV

jap

TOV OVK
10
Se,
e
7rtcrTe<w9, TJ)? TOU QepaTrevrov ou/c TO erepov TOV av^vyov eXXetVo^TO?. ov Kal rovro ev\oyw TrpoaOereov yap
/^<xt

T&>

rov Se 6^X0709 lacns T0t9 /3Xa/9?;croyLteVot9 e^ cnricrTia^. avrov \6yov Kal TO* Ou o~vvarai 6 Kocrfjios firj jjucrelv
/cat,

IIco9 BvvacrOe

dyada

XaXetz^, Trovrjpol ovres

GCTTL

7TW9
Se

Tt /cal aSu^aTOZ^ Tt TOUTOW, ^ 6Vt d/3ov\7]TOV ; 15 TOIOVTOV ev TOW Xe70yLtei^ot9, o T?/ cfrvo-ei, fjuev dSvvarov, 0ew TO yii?) ovvaaOai TOV avTov Se ovvarov ftovkyOevTi)
ft>9

yevvr)07Jvai,

TL

oevTepov Kal patyls OVK elaSe^o av Kal Kw\vcreie yeveadai TavTa Oeov yap e/ce ac o ws 14 ri /cat] om 5 Xo7os] om o b 3
;

<rr]/j.ia,

||

/cat

It would 6 crajft. opci/xei o?] i. have been more strictly accurate to have omitted 6. Gr. does not mean to suggest that 6 op. is one and 6

of dfiovXrjToit

on both sides the people would not take the means to be healed, and the Lord would not heal in spite of them.
;

A67os another.
4.

10.

ry
of

rous \6yu3 Kad.]

The

ref.

to

amples
above.
i r.

ev\6yu}} added to the exd.5vvarov OVK ct\oyov

sc.

John xv 3, the absence of the art., with trw/xaand the contrast of the word is inTt/cwj, shew that At tended, and not the Word. the same time the argument would word which we fail if the spoken by
X6"/y

rov avrov]
fj.rj

12.

madv

v.]

John

TOV dj3ov\TJTov. vii 7. Gr.

no doubt was confusing this passage I know of no with John xv 18 f. authority for omitting the ^77 in our
text of Gr.
13.

are cleansed were not identified with the Eternal Word who by means of
it

TTWS ovvacrOe dy. \.]

Matt,

xii

evdrmel:
5.
//,?}

with
5.

us.
a.
iroiT)crai\

34.

^/cet

Mark
it

vi 5,
9.

Matt,
OVK

xiii 58.

e^eSe xero

KT\.]

was

impossible,
tv/ictr
lit.

sc. depaweveLv,

or idffdai,

one of (lie two failed its fellow? the felloi.v failed the other? Gr. EXXetTreti is a trans, verb. probably means that it was a case

of the following kind amongthings spoken, i.e. a class of passages which speak of things impossible by nature, but possible to God,
if

14. class

tan

o^ TL]

There

is also

when

so
ib.

He

chose.
5.]

17.

yei>i>r]6rji>a.i.

John

iii

4.

pa0t s]

Matt, xix 24, 26.

THEOLOGICAL ORATION IV
11.
/cal

123

Tovrcov Be TrdvTwv eVro? TO

&>9

7ravre\u>s

d&vvarov dbvvarov

dveTriSeKTOP,
\e<yo/jiv

o vvv e^erd^o/jiev.
TJ
yu-r/

co?

<yap

elvai

Trovypov elvai Oeov,

eirj

elvai

rovro yap
ff

dSvvafjiias
elvai,
rj

av

yitaXXoz/ 6eov, rjTrep

Sum/zeco?

TO

fjur)

bv
5

ra
/cal

t?

Svo

fcal

reacrapa elvai KOI Se/ca

OVTWS

dBvvarov

dvey^copTjrov Troieiv TL TOP vlov, wv ov iroiel Trdvra yap bcra e%ei o TraT^p, TOV VLOV e&TiV o Trarrfp. ovo~ev ovv iSiov, OTL &)9 /jL7ra\Lv Ta TOV vlov TOV Trarpo?.
eTrel teal

KOivd.

avTO TO ewai KOIVOV

K,ai o/JLOTifJuov, el fcal

TW w
/cal

E^ycb 10 Trapd TOV Trarpo?. tcaO* o /cal \eyeTai /cal TO Sid TOV TraTepa ov% 009 etceldev avTu> TOV i)v /cal TOV
vlu)

elvai o-vve^ojjbevov,

aXX
/cat

&>?

e/ceWev VTrdp^ovTos dxpovcos

dvaiTiws.
5
5i o
||

f3\eirei Se TOV TraTepa TTOiovvTa TTW?, /cal

11.
7

/cat]

om

df

j|

rea<rapa

eti/at]

recrcrapis

h (om

eti/at)

||

om
11.

eariv f

10 Kad o

/ecu]

om

/cat

c2 e

And

sometimes

cannot de

that in

notes ivhat is unthinkable, a logical It denotes no limitation absurdity.

of power to say that God cannot be This is what the text means. evil. He does not see the Father act and
then imitate His action, making for example a world apiece. His action is not similar, but identical, to that

57 our Lord seems to the origina tion of His being as to something which may be compared to the continual sustenance of life (/cai 6

John

vi

to refer not so

much

rp&yuv //.e KaKelvos ^Tjcrei 5t fJ.). But on the other hand, so far as we know, the distinction between the original gift and the maintenance
to temporal existence. With Him nasci and pasci are the same. On the whole this interpretation is better than to translate avvex- restricted, confined. 12. virdpx- axpows] instead of being sustained by a succession of

of the Father, only the initiative The sustain rests with the Father. ing of what is already created is a part of this common action of Father

of life does not exist in the case of the Eternal Son, but belongs only

and
2.

Son.

dveTriSeKTov] inadmissible^ or unthinkable ; almost impossible in the sense 0/~ unthinkable. or not to exist S rj P.TI elvai] 3. ib. TOVTO yap advvafjdas av ei r;] See Petavius de Deo Deiqne Propr. v 7, and the passages there cited.
7.

temporal
13.

acts.

/cat

avairius]

It is difficult

to

iravra yap ocra]

cos ?/j,ira\ii

8.
9.

KT\.\

John xvi John xvii

15. 10.

avrb TO

elvat.

KOLv6v]
it

Their

very being is common although the Son has Father:

ro.

and eqtial, from the

John
vi 57.

a meaning to the word in this connexion. Gr. has frequently affirmed that the Father is the atria of the Son. It must therefore mean without any intermediate or secondary cause.
assign
ib.

670;
1

~u)
jl

5.
l

r.

TT. ]

what
doing,

sense

In fiXtwei 5e...7rcDs KT\.] does Fie see the Father

12.

solution.

ffvvexf -^ ov ] kept from dis It seems a slight difficulty

and do

likeivise?

124
OVTCO
Trotel
;

GREGORY OF NAZIAXZUS
a pa
009

01

T&9 fjbop^a^

<ypd(j)ovTe<>

KOI

TCL

ypd/jijjLaTa, Sia TO fjbr] eivai TT}? a\7]6eLa^ aXXo)9 eTTiTv^elv, el fir] 7T/909 TO dp^eTVTTov {3\e7rovras, KaKeWev %eipa>ya)<yovfjievov^ ;

/cal
IJLTJ

TTW?

r)

crotyia Selrai
;

TOV SiSd^ovTOS,
Se 7TC09
o

rf

ov
r)

5 Troiijo-ei

TL
;

SiSao-fcojuLevr)

Troiel

Tranjp,

7re7TOLr)Kv

apa a\\ov

TrpovTreo-TTjae

tcoa/Aov

dvrl

rov

/5Xe7T&)z/

Trapovros, Kal vTroar^o-ei, rov juL6\\ovra, KOI o vlos, rov ^ev vTrecrr^cre, TOP Se

777309

e/celva

Tea crapes ovv KOCTJJLOL KaTa TOV \6<yov TOVTOV, 01 jjuev 10 ol Se vlov 7TOir)fjiaTa. aXoyias. KaOaipei &e
rf)<i

Kal Saifjiovwv
etrl

/cal

vocrwv diraXXaTTei,

/cal ^tooTroiel ve/cpovs,

/cal vTrep 6a\dcr(T7js obevei, /cal

TIVOS

TI

TTOTe TOV TraTpt.?

raXXa TavTa
\6yos,

Troiel ocra TreTroirj/cev,

TrpoevepyrfcravTos

r}

$f)\ov OTL

TWV avTwv

Trpay/jLaTcov TOVS TVTTOVS epcnjpaLpeTat,

15 l^ev

TraTijp,

eV^reXet

8e

ov

SovXi/cws,

ov&e

d/jia9a)<>,

aXX

etria TriiJLoviKws re /cal SecrTTOTitcws, real ol/ceio-

Tepov

elirelv,

VTTO TOV TraTpos yiveTai,

TraTpucws ; OVTCO ydp eyco Se^o^at TO aTrep TavTa /cal TOP vlov OJJLOICOS Troietv
<yLvojJievtov

ov KaTa
20

TTJV

TMV

ojnoiwcriv,

aXXa

/cara rrjv r^9

eir) TO ea)9 apTi Kal e^ovcrias o/jLOTifJiLav. TOV TraTepa epyd^ecrOai, Kal TOV vlov ov p,ovov Se, aXXa

/cal

TOVTO av

et
]

p.rf\

om

et

df

||

/SXeTro^ras] -res

Reg. Cypr.
||

ouj

+ ot

l^e

Reg. a

||

10
||

TT;S]

WTT;S bf
/cara]

11

om

13 Trpoo evepyrja avTOS a

19

aXXa

om

et x eL P a-y w y oi) P- VOi aTraXXarret aceg Reg. a Kara e Reg. a

II

||

3.

KaKeWev x
to
-}]

P-]

guided by

it

from moment
4.

cro0ia]

moment? The Eunomian has

or made by the Father and the Son, the Father indicating the form and the Son giving it expression,
16.
l

already allowed the identification of i. Wisdom with Christ, O.VTL TOV Trapjiros] correspond6.

a^adus}

2inintellige>itly?\ikQ

one who copies a pattern mechaniThe adverbs are arranged in cally.

a chiasm.
ib.

ing

to the present one.

eirl
;

13.

rivos] like
?

irl

7rdi>TUi>,

OLK.

direLv,

Trarp.]

to

speak
1

tKacrruv
iu/iat

on what occasion, and at

ivith

time
rcDz

more exact appropriateness, in the same manner as the Father.

18.
6/j.oiws iroieiv]
e ws

avr. 7rpa*y/j.dTUv] There are not two sets of things ; they are the selfsame things which are done
14.

20.

&pri]

John v John v 17.

19.

THEOLOGICAL ORATION IV
/cai TTJV cov
^>7]\ol

121,

TreTTonKacriv oiKovofjaav re /cai avvT^prfo-Lv,

cuyy\ov<i

&>?

TO TToielcrOai rou9
rrjv

avTov Trvevf^ara

KOI

6efjLe\iovo~6ai

^v

eirl

TTJV

dcr(f)d\eiav avrrjs

ajra^

rjSpaa/Aeva
/cal

re /cal

yevo/jbeva-

Kal crTepeovaOai
/jbev

/BpovTijv,
vTreaTTj, 5

KTi^eo-Oai
r/

irvevjjia,
r)

wv

cnrat;

\6yo<?

crvve^rj^ Se /cal vvv

evepyeia.

12.

Fij38ofAov

\6yeadci)

TO

KaTa/Befirj/cevaL

<EK

TOV

ovpavov TOV vlov, ov-% iva Troifj TO OeXtjfAa TO eavTOv, a\\a 6 TO TOV TreyUA^az TO?. jjtev ovv fir) irapa TOV KaTe\j]\v6oTO^ avTov TavTa eXe^yero, ei7rop,ev av co? Trapa TOV avOpcoTrov ro
TVTrovcrOal, TOV \6yov, ov TOV

KdTa TOV
bdf

cru>Trjpa

voov/^evov,

rf]v

wv]

Ti*)v

wv b

|i

ireTToirjKev

||

The only I. rriv...olKOvofj.la.v \ grammatical construction for these words is to attach them to Kara rr\v
treating /cat TOVTO KT\. as parenthetical. T?}s e^ovaias will then be not merely of power? but of the power" displayed for in the making of TO, yivo^eva.
r.
t.
bfJLOTLfJiLa.v,

only in the tense, but in the using, with regard to transient things like thunder and wind, such words as
crrepeovf,

Kri^eiv
is

(to

av

eli)

explanation
principle

that

found). the law

The
or
laid

of

them

(\6yos)

was

down once
tivity

for all, though the ac which produces them con

I

it

is

clear
^

that

Gr.

understands

tinues.

here chiefly of making He then adds rather than doing, that it is not only in respect of equality of power in creating that the Son is said to make or do like wise whatever the Father makes or does, but in respect also of ordering
iroieiv

12.
to

No. 7. do Mine own

came down not

but the will

will,

of

Him

that sent

Me.

At first

it

looks as if this hood ; for the

were said of the

Man

always find

and sustaining what

or done.
i.

He

has

made
ciii

TTOLeiffdai

rous a

7ri>.]

Ps.

(civ) 4. this text

Cp. what he has said on

ii

the present

The point is that used, where the past The would have been expected. power which first made the angels spirits is still said to make them so. Ps. ciii (civ) 5, 6e(j.e\iov<Tdai] 3. where Gr. evidently read the present,
31.
is

will does not easy to conform to The cry in Gethsemane the divine. is a proof of it. But as it was only the divine nature which came down, the will cannot be the human will. IVell, sentences of this kind do not always imply the existence of the
it

human

thing whose activity

is denied, b^lt 7Yie Son has no quite the opposite. will of His own to do, apart from the Father s. 7.

6e/j.\i&i

HSpaoT^j/a in
ref.

ref.

to

the earth, yevb/meva in

angels.
4.

to
iv
lie

the
13.

or.

fipovT-fiv}

Am.
to

Here the point seems

not

KarapefiriKvaC\ John vi 38. TOV KaTe\T]\. avTov] neut.; see below, TO Kare\T]\vd6s. ws irapa TOV a.] that the ex 10. pression took this form as proceeding7), not front the Man (see note on from the Saviour regarded as such.
9.

126

GREGORY OF NAZIANZUS
rov
K,aff

TO yap exeivov 6e\eiv ovBe vTrevavTiov Oew, 6ew6ev o\ov,

^/JLO,^
&>9

rov avOpwTTivov

er)/jiaTos ov
009

eTTO/jievov

reo

Oeiw,

aXX

dvTiTTiTTTOVTOs,
eicelvo

ra

TroXXa, Kal dvTi7ra\aLOVTOS.

5 o~a/j,ev

Kal yap

OVTWS evo^-

TO

Tldrep,

TOVTO
OeKrjfjLa.

Swarov, 7rape\0Ta) air e/jiov TO TT\r)V OV^ O dyO) 0\O), d\\a TO CTOV ovTe yap, el SvvaTov TJ /Ay, TOVTO
el

ayvoelv eicelvov
6e\rj[jLa.

el/cos,

eTrel

$e

60?

OVTC rc3 9e\i]p,aTi avTeicrfyepeiv TO Trapa TOV TcpoaKaftovTos o Xo^yo?,

10 TOVTO

yap TO /caTeX^Xu^o?, ov TOV TrpocrX^yLtyu-aro?, OI/TCO? aTravT7]o-6[jLe6a. ov% &)? 6Vro9 IBiov TW via) 6e\ijfjiaTo<;
0)9

Trapa TO TOV TraTpbs, aXX TOLOVTOV TO o-vvayofjievov

e/ji6v,

OVK OVTOS

\oyo<$

iv

Ou%

iva TTOLM TO

0e\r)jjLa

^ TO

ov&e yap eVrt TO e/uiov TOV croO Ke%a)pio-/jivov, a\Xa Kal (TOV, GOV KOIVOV TO ^Id ^eOTT/9, OVTCO Kal 15 /jLOV T TroXXa yap TWV OVTW \eyo/Aev(ov CLTTO KOWOV
ft>9

12.

avdpuwivov] -KOV b

I!

ii

TOV viov abf

|j

13 TOLOVTO ffvva.yoiJ.fvov b

1.

eeiVou] sc. rov Kara, rbv

ovde vTrev. ^

<r.

to

struggle
s 5.

when

it

was assured
;

voov/Jitvov.
ib.

what God
not opposed to God,

will was.

however faintly?
full significance.
ib.

The

virb

has

its

Luke
8.

trarep, xxii 42.

5vv.]
i.e.

Matt, xxvi 39
TOV

eKelvov]

Kara

TOV

that

It is strange Oewdev ti\ov] Gr. should allow himself to speak of the will of the Divine Son as having been deified (or taken

crwr^pa voovfj.evov. Trapa rou irpoa\afibvToi\ the 9. Divine Son, as opp. to TO irpbcrthe nature which He as\7?/z/ia,

possession of by God ), which might imply that except for some action of God upon it, the Son s will was It does not wholly not divine. remove the difficulty to say that the time when that action took place of which is, like the generation before and above it is one aspect, time. roO Kad 7?/xas] sc. voov^vov ; 2. considered according to us means considered as man?

\6yos is John vi 38, not the cry in the Garden. u. us oVros] it does not imply that the Son has a will of His own, distinct from the Father s, but that He has not. TO aw ayojj.evo v] the meaning 13. gathered from the words.
oi>x

sumed.

16.

d7r6 KOIVOV A^y.]

it

From

the

illustrations

give,

which Gr. proceeds to seems clear that the phrase

used without any
ref.

airb K.

is

to

The human dvTnriTrTovTos] will of Christ, ace. to Gr., was no rule the to though, as exception
3.
;

rb Koivbv immediately before. the possible exception of the

With
first,

his next quotation shews,

it

ceased

they have nothing to do with the peculiar community which exists

THEOLOGICAL ORATION IV
Oi>

1^

KOI ov OGTIKWS, dpvriTiKws Se, GO? TO yap ^ 6 #609 TO irvev^a- ovre yap OLOWO-IV, ovre
ov yap /jLerpeirai Trapd Oeov #eoV ical TO d/jiapTia yLtof, ovre 1] avo^jna fiov ov yap co? ovcrrj^
,

Oure

?}

6 Xo709, tiXX

co?
V,

OVK
^9

ovo-f]s

Kal iraXiv TO* ov yap

Oi) Sta ra? 5

eTrotijcra/uiev

be TOVTO

Kav TOIS

e^ij^

TL

GTroi^aa^ev. yap, ^crt, TO 0e\7]fjia

aTro-

rov Trarpo?
teal

Iva jras o TTKJTZVWV 6^9 TOI^ viov o-M&Tai,

rijs
1

Tvy%dvr) KaTacndaetos.

Te\vraias dvaaTaaecos, etrovv

/J,ev

dp ovv TOV Trarpos

^

TOVTO
/cal

0e\7j/jia,

TOV 10

vlov oe ouSaxft)9;
b

a/cwv evae\i{,eTai,
dew ab

||

3 Trapa. deov

|!

om

CLTOVV aTro/caracrracrews cfg

ather and the Son. between the We must therefore suppose that ciTro KQLVOV is an adverbial expression It is, how with a wider meaning.
l-

Again, ov 5td rds

that

5</c.

TUJL.

implies

we

/lave righteousnesses,

though

we

claim nothing on the ground of them ; but St Paul would never

Similarly,

ever, difficult to seize the exact Elias appears to have force of it.

admit that we have any.

not

Mine own

will,

but

Thine

thought that cojnnwn

It prob.

that

it

in a way intelligence discerns?

meant

means in a general way, distinguished from a pedantic adaptation to special situations.

as

Cp.
j
.

/card KOIVOV

13.

This is added us bear out the assertion The point 6vros, d\X ws OVK OVTOS. lies in this, that while the sentence,
KCU ov deriK&s] to
oi>x

rigidly analysed, implies the exist ence of a fact, though it rejects an

inference

fact, the intention is to deny the Thus fact as well as the inference. ov yap K ^rpov KT\. implies that the Spirit is given, though not

drawn from the

speaker

implies the existence of a will of the Son, apart from the Father s ; but if we consider the expression airb KOIVOV, in a broad way, in view of the common use of language, we see that no assertion of the kind is in tended. ib. ov yap e/c /xerpou] John iii In the explanatory sentence 34. 6e6s and 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 inter
0e<

pretation caused 6e6s to be changed into 0e. ovre TI a/j.apTla] Ps. Iviii 4 4.
("x

but in reality it ; not affirm the giving, any more than the measuring. Again, otfre r? a/JLapria JULOV KT\. implies that the Psalmist was guilty of sin, that was not the cause guilt though of the opposition which he en countered but the Psalmist has no

by measure

3)17/u,.]

does

ov 5ia Tas di.K. 5. bination of Dan. ix

iii

com

18 with Tit.

5.
7.

577X0^ 5^ TOVTO]

Gr.
vi

returns

intention of affirming his

own

sin.

38 foil. efroi/f aTro/car.] Gr. adds this 9. gloss, because in one sense un believers also have an di darao ts.

to the discussion of

John

I2cS

GREGORY OF NAZIANZUS
eTrel

KOI Tt9 av TOVTO 7Ti(7Tevo~eLev ;

aKOVo/jievov
JJLT]

KOI TO TOV \6yov TOV

KOiVOV,

elvai TOV viov, rov Trarpos Se, TYJV avTrjv

7TG09

%l
5

^VVafJiiV.

yap

1&LOV

TW09 TO

rj

juLOVOV,

TOVTO avviSelv OVK

e%,
vof)<$
ft>9

vroXXa O-KOTTWV
Trepl
e/xo?

ol^cu

8e,

ovSe

aXXo9 Tt9. KOI \iav

13.
/jiovov

av OVTCO
ei)cre/9w9,

TOV 0e\eiv, 6p6ws

\6yos,
KOI

vorjcreis

TravTos

TOV
TOV

"OySoov

eaTiv avTols TO-

"\va
<yiv(><JK.<<Ji

ere

a\j]9ivov 06ov, Kal ov aTreo-retXa?

10

teal

TO"

OuSel? ayaOos,
ejrl

el

/ULTJ

lyo-ovv Xpio-Tov TOVTO Be Kal el? o ^609.

^JLOL

TrdvTy paaTrjv e^eiv

fjiovov

TIJV \VQ-IV

fyaiveTai.

el

yap TO
Tr)v
JJLOVW

a\r]Qivov
;

TOV Trar^o?
el

Orjcreis,

TTOV 9r)o~eis
rj rj

avTod\ij0eiav
15 TCOV

Kal yap

e^ovTi aOavaaiav,
ala>v(0v

(w?

Tc5 /JLOVW aofyu) Oea), OIKOVVTI ctTrpoo-iTov,

fjiova)

Tw

a(f)9dpT(i),
CTOL

aopaTO),

cro^co

@ea)
rj
<7/coro9,

oi/Tft)9,
rj

ol^rjaeTai
o
||

OdvaTOV KaTaKpiOels
/j,7]Se

6 f/09,

TO

fjurj

0-0^)09 elvai,
TOt)V
5

ftao-Ckevs, ///^Se ao/?aro9

oXft)9
I

^609,
TO a

elprj/jievcov
dict-voiis
||

Ke(f)d\aiov.
voeis

7TW9
z/oets

S
d

OVK
Or.

om

voys]
f

cf

||

vorjaeis]

13.
i.

15 aoparto]

+ /ecu

18 TTWS dcu

d
text which,

rbv \6yov TOV

24.

The

eirel

carries us

abruptly back to the section, ovx ws &VTOS

John xiv somewhat the main thesis of

d/c.]

on their principles, would

to be

prove
8.

tJie

Son alone

God.

/crX.

iva yivwffKwcn crt] ovdeis o,7a^6s] 10.

ri}v
"

John

xvii 3.

Mark

x 18.

/cat TravTOS TOV 6. evyvJ] sc. 6 This is the usual interpretaX670S. tion of the fathers. 7 13. A o. 8. Thee the only true

12.

who
27.
ib.

says,

13.

ry
ry
Gr.

avroaXrjdeiav] viz. Christ, I am the Truth." /x6/y cro0w de$] Rom. xvi
^61/0; ^%.

Jesus Christ, and There is none good but one, that is, God. There are other instances where similar language does not exclude
the Son, Here, it is itsed to exclude the false gods, and it is the common Godhead of the Father and of the Son which is addressed as the only The other text is an true God.

God and

ad.]

Tim.

vi

16.

turns the

words

into the

ascriptive form.
i Tim. 117. foregoing quo tations form the object, or accusative, to the verb Ifyou so under-

14.
15.

/3a<n\e?

TOW

at .]

^o^crets]

The
:

stand #. cr. such cases we have TO

r<2

fj.6i>u

Usually in
TOJ ,u6z/y

KT\.

answer

to

one who, thinking

Him
l

to

16.

otx^fffrai

<TOL]

you condemn

be only a man, called good ; whereas the goodness was that of the

Him

the

Son

and He
18.

Godhead.

satisfy them,

If this argument does not we can find them a

to death, to darkness etc. ?nust goS OVK ctTroAet] How can He

help losing

THEOLOGICAL ORATION IV
TWV a\\a)V KOI
fjiovov
IJLOVOV
fjiev

rrjv
(

Oeov;

ttXX

olfjuai

TO

pkv
<ydp

dyaOoTijTa, rj \va ryivwaricwo-i

o~e

TOV

dXrjOivov Oeov,
\e<yofjieva)V

eV
oe.

dvaipecrei, \eyeo~0ai, TCOV

OVK OVTWV

Oewv,

ov

dv

Trpoa-efceiro

Kal

bv

aTrecrretXa?

Ivjcrovv

XpiaTov,

el

Trpos eicelvov dvTLoipprjTO 5

rf)<;

TO

/jiovov a\7]6(,vov,

a\\a

/jbrj

Kara KOIVOV

Oeorrjro^

rjv

6 Xo70?.

TO

8e, Oj)Set9

a<ya6os,

aTravrTjcriv 6%et Trpos TOV

Treipd^ovTa VOIAIKOV, &!)? dvOpaiTTO) TVJV dyaOoTTjTa fJiapTVprjcravTa. TO yap a/cpco? djaOov, ^TJCTL, IJLOVOV Oeov, KCLV TOVTO

KOI avOpwjros ovofjid&Tai, GO? TO- O TOU djadov Orjcravpov 7rpo/3d\\ei, TO

f

d/aOo<$

avOpwiros
tcai,

etc

10

dyaOov
TOT)

Ao)O"&)

/3ao-L\eiav

TO>

d^aOw

vTrep

o-e,

Oeov

TT/SO?

TOZ^

Kal TO *A.yd6vvov, Trepl TOV Aa/Qt8 \eyovTOs* Kal ocra aXXa TOiavTa TO?? dyaOols* \eyeTai Trepl /cvpie, T&V ev TJ/JLLV Traivov/jLev(i)v, ou? rj aTroppoia TOV irpwTov
6<^>

Ka\ov Kal KaTa SevTepov

\6<yov

efyOaaev.

el

}iev

ovv

TOVTO, dpio-Tov el $e /AT), TI (frijaeis TT^O? TOU? eTepwOi, TOV vlov /JLOVOV elprjadac Oeov KaTa
vTroOeo-eis
;

ev TLO-L TO?? prj/jbaaiv

f

ev eicelvo

aov

^eo?, ov

\o yicrOi]o-eTaL eVepo?
eVl T

?rpo9

avTov Kal

/j,eT

20

Ki.vov] TOVTOV

||

om

TO

g
||

||

12 0eoi/]

19

oirros o

^eos bcf 2

duo Reg.

20 ^eos]

+ Xo7os + /cat cdf

df

||

17

irei6oifjiei>

5.

e/

?rp6s
"

e/c.

dj TiSi^pTjro]
"

^"

the words

only true

wf;v nsed

to

confused the Rich with the Lawyer

Christ.
9.
KO.V

Young Ruler who tempted

ayadbs.

disting^dsIl

exclude
6.
ci7r6

God from Him? Him. 4. Cp.

Something

to

TOUTO]

sc.

Kara KOIVOV]
KOLVOV in

like

in general. Of 12, course rf)s 0e6r. depends upon ^v, not upon /cara K. Gr. does not
perceive what difficulties he is landed in, if he makes Jesus Christ address the Godhead in general as His sender. Both Nestorianism and Sabellianism are near at hand.
a.TrdvTr)cri.i> (x L 7. fended as an answer

35. 28. Ps. cxxiv (cxxv) 4. 15. oi/s^aTropp.] uponivhom M^ outflow of the First Fair has

10.

6 ay. tivOpwrros]
8&<rw

Matt,

xii

n.

TTJV /3.]

Sam. xv
i

13.

dyddwov]

come, even in a secondary sense? 17. Treldopev TOVTO] persuade you

^
1

of this.
19.

o5r6s

<rov

deos]

Baruch

iii

7rp6s]
to.

is in-

35

foil.

Gr. has

13
<rvvav6(7Tpd<f)r).

GREGORY OF NAZIANZUS
OTL p,ev

yap ov
77

Trepl

TOV
cra^co?

a\\a
ru>v

TOV vlov TO

\eyofjievov,

TrpocrOr^KT]

euro? yap ecrrw o

Karco yevofjuevo^.
5 TOVTOy
yu-T;

crcoyLtaTt/cew?

o/uA^cra?

rjaiv, /cat yLtera

el Se vi/djaeie

Kara TOV TraTpos \eyea6ai

rjTTij/jLeOa

TO)V vofjii^o^Levwv

Oewv,

TOP TraTepa,

&i

(*)v

TOV vlov KaTeo-TTOv&da-auev.

rj

TI
;

av

T?}?

yevoiTO dd\i(i)Tepov
14.

fyfjuwSecrTepov
fyricrovai

"Ewaroz/ eiceivo

TO

TTa^rore

et?

TO
teal

evTvy%dviv
10

virep

r)/j,wv.

ev ye Kal \iav
y
&>9

re
77

<f)t,\av@pa)7rco<>.

TO yap evTvy%dvei,v ov%

etcBi/crjo-iv

TO ^rjTelv

e^et,

TOVTO yap

TTGO?
TO>

Kal

d\\a
TT}? yLtecr^reta?
a)?

TO Trpecr(3eveiv inrep rjfjiwv \oyw /cat TO Trvev/jua vTrep TUJLWV evTvy^dveiv

\eyeTai.
15
av0pa)7ro<>

El?

^eo?, et? Kal yueo-tV?;? ^eoi) /cat

dvOpamwv,
z^O^,

Xpto~To ?.

Trpecr/Sevei

yap

eVt /cat
fJieTa

ft)?

aV#/3a)7T09,
?repi e
2

<TQ)Tr)pia$,

OTI

TOV
7

aXXa]

in nonnull.

||

/carecr7roi 5a(ra uej ]

)

+ /cat bdef

||

De

voir av ac

The subject of the TOVTO the contentionMa/ /Az ^ w said in opposition Father should prevail ; or /^ perhaps more strictly i/i/ojcme is im4.
j/tKTjfreie]

verb

is

Xye<r0cu

//"

Paraclete, He encourages us to perseverance. Travrore fwi ] Heb. vii 25. 8.

/ a way that ^ucrTtvcjs] 9. full of significance for us.

is

personal, and X^-yecr^ai

*

in app.

to

imaginary subject, prevail that? etc.

its

if

it

should

TO 70,^ VT.~\ ^for that inter10. cession (Gr. does not mean intercession in general) does not contain
(cp.

7?TT77,u0a] The weapons that 5. were forged against the Son, when the text from John xvii 3 was under

%ei

cnravTri<Tiv

13)

any seeking

discussion, beat the Father off the field (Gr. purposely uses an out-

It is not the vindictive of redress. element in fKoiKti<riv ^relV which Gr. puts away, but the thought of

appealing
against a appellant.
be

to

rageous word),
texts
ist pers. is

when we

treat other

foe

a supreme power too strong for the

on the same principle.

The

used because ex hypothesi Gr. has been converted (j/i/ojo-ete) to the view which he opposes. 14. No. 9. To make inter// does not mean cession for us. that He appeals on our behalf to a

There would? he says, something even of abasement in

irpe(r[3eijet.v VTT.
T//LC.]

that.
12.
to act

as

our Representative. ets yap #e6s] 14.

16.
//.era

Tim.

ii 5.

higher power than His own, but

He

acts as

Mediator.

our Representative and In His capacity of our

TOV trw/xaros] Gr. seems Merct to mean with the Church? would not be a very natural prep. to use of the other body.

THEOLOGICAL ORA TION IV

,

ov 7rpocre\a/3v,

ea>?

cuv

e/z.e

iroirjcrr)

Oeov

r
,

TT)?
TCL

evavOpwrrrjaews, KCLV fju^fcen

Kara

<rdp/ca

aapKLKa

A,eya>

TrdOij /cai,

%&>/3t?

TT}? d/Aap-

as, r)/j,6Tepa.
CO?

OVTO) Se KOI Trapd/cXrjTOV e^o^iev

rj/jiCOV

Irjo ovv

V7Tp

7TpOKa\lVOl>IJiVOV

TOV

7Tar/)09,
6Wa>?

Kal
VTTO-

Bov\tfca)<>.

voiav, teal

dva^Lav TOV SiKaioV

TOVTO

eTTityjTcIv,

ajraye rrjv SovXrjv ovre yap rov Trarpos ire pi deov ovre rov vlov Trdcr^eiv, r)
TrvevfjLaros.
&>?

aXX

ot?

TreTrovdev,

&>?

dv0pa>7ro<;,

ei
rj

tcaprepelv,

w? XOYO? Kal Trapaiverrjs.

rovro voelrai 10

7rapd/c\r)o-i,s.

15.

Aetcarov avrois ecrnv

TTJV

rj

dyvoia, Kal TO
rj

fj/rj^eva

T6\evTaiav

r]fjuepav

wpav,

/jbijSe

TOV vlov

avTov,
rj

el

fjirj

TOV TraTepa.
TrotrjTrjs

KaiToi

TTOJ?

ao(pia,
14.
4

TWV
ef
<ro

aicovcov,
ei

dyvoel TL TWV OVTCOV o avvT6\crTrj<; KOI !5

duo Reg. quattuor Colb.

i7]ffow]

+ xptvTois
||

il

77]

acef 2 g

15.
1.

12

ecTTi

avrois c

15

^ws ^v]

Remembering what

upon us
of the

to

endure in His character

the

has said in 4, we must not suppose him here to be fixing a terminus ad quern. 2. Kara ffdpKa yiv.] 2 Cor. v 16. The explanatory clause, ra \yu TT., shews that Gr. is not here concerned with our knowledge, but only with Christ s condition ytvti)(TKrjrai, but for the text of 2 Cor., might as well be 77.

Gr.

Word and

Thus Gr. seems to recognise only the manward aspect of the work of
the Advocate.

EncouragerS

<rapK.

15.

No.io.

TheSon

knovfeth
Obviously

not the last day or hour.

the Wisdom through whom the worlds, or ages, were made cannot be ignorant of the length of their

duration

3. 4.

%. rrjs a.fjLapTias ]
/cat

7rapdK\r]Tov^

The

Heb. iv 15. i John ii r.

and our Saviour s pro

does not indicate a new thought, only a new text. 5. TrpoKaXivdov/ut-evov^ falling
/ecu

phecies concerning the last things shew that He knew. You cannot know how the day ends without

prostrate, before.
7.

knowing how the mght begins. He knew therefore as God, and knew not as man. The title of the Son,
itself,

roD

Trvetifj.a.Tos]

whose inspired

standing by
supposition.
12.

words these

lends itself to this

are.

8. ^...dkcuoj/] The 77 grammati cally joins diKaiov to the adjectival notion in TOV Trarpos, roO vlov.
g.

/j.7]5^a yivuff-Keiv] 6
TT.

Mark
Heb.
i

xiii

15.

rcDv aiwvdjv]

2.

d\\

ols

Trttrovdev]

But on

In
iv

(Ti

i/TeXecrrTjs

Gr.
to

the strength of what He has suffered in His character of Man, He prevails

perh.

refers
10,

to such

passages as Eph.
in
yueraTr.,

or
5

13;

Rev. xxi

92

32

GREGORY OF NAZIANZUS
TO
Trepas
ra)v
<yevofj,evwv ;

ovrco ra rov

Oeov yivoMT/cwv,
ri

&>?

TO Trvevpa rov

dv6pu>irov
;

ra ev

avru> ;

yap ravrrjs
avrrjv

rr}? ryvaxrecos re\e(t)repov

TTCO? Be

ra

fjuev

rrpo

T?}?
5

&pas aKpiftws
Be

eTricrrarai, KCLI

ra olov ev XPP rov

;

reXou?,

dyvoel

rrjv

copav

alvLj/jLart

yap TO

TTpdy/jia ofjboiov,

wcnrep av

ei Tt?

ra

fjuev

Trpo rov rel^ovs

d/cpifiws erfio rao Oai Xeyot,

avro Se dyvoetv TO Ter^o? rj TO ev TeXo? emcrrdiJievos, rrjv dp^v rijs VVKTOS T% r)/jLpas rov evOa rj erepov yvoKris dvayKaiws crvveicrfjLr) yivcoatceiv
10 dyei TO erepov. o?, dyvoelv Se
iarj
77

Trdcnv ev^rfXov,

on

ryivwcrKei fiev,

co?

(frrjaiv, &)?
;

rov voov/j,evov
//.era

dv9pa)7ros, av Tt? TO fyaivo/Jievov TO yap drcoKvrov elvai rrjv rov

Or.
i

ra]

||

ra
1

e?
||

aurw] TO cv avrto be

|j

3 5e] Sat
j|

5 ayvoei] ayvoetv b 4 XP W 1 XP OI/W abcdef g TOV VLOV rf]v Trpocnjy. bdf om rrjv g 1 2 f
a*yi>oei
||

Coisl.

a7^oeii

(although the Speaker there is the in r6 Father) or \Visd. vii 27

;

g.

volves
II.

ffvveca-dyei] ; cp. iii 16.

implies,

in

n-tpas,
1

to

Rev.

17 etc., or Col.

6 (et s auTo^). 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.
2.

to this particular thing. i Cor. ws r6 TTV. TOV d.]

ii

St Paul is speaking of the Spirit, not of the Son. d/cpt/3ws e-rrltTTaTai] as shewn, 4.

n.

no doubt, by His prophecies. This seems to have ev xpy] ib. 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,
;

XWptCTTJ TOU V .~\ TO so naturally be used in contrast with TO as the unseen to the seen, that probably Gr. must be understood to mean by the first the Lord s human nature, and by TO voov/j,. the divine. So Elias takes it. But it might be = the look possible to take T6 0. ^the of the saying, and TO voov^. casual reader, looking meaning? only at TO 0., would think that an
0ttlZ>.

TO

voov/j.ei>ov

may

(f>aiv.,

absolute ignorance was predicated

but

attentive examination would shew that that is not TO voo u^vov. 12. T6 yap O.TTO\VTOV KT\.] The yap justifies the assertion efidyXov. For the fact that the title of "the

as

Jahn points Elias, the word

it

out, in his notes

olov

naturally with
ev

on would go more than with the tamer

ev

stands absolutely and without conditions, nothing being added to say whose Son, suggests to tts this

Son

"

XP

V The reading
be
attributed
it

XP^V mav
an
early

easily
ev

to

interpretation ; so that we put the more reverent construction upon the

copyist unfamiliar with the

phrase

XPV who thought

an abbrevia

tion for ev

ignorance, and attribute it to tJie human nature, not to the divine. is used in a remarkable

THEOLOGICAL ORATION IV
rov
SiScocri

133

VLOV Trpoaiyyopiav KCU acr^eroVj ov Trpocr/cei/jbevov ray viw

T/j>09,

ravrrfv

rnjilv

rrjv

vrrovoiav,
ru>

ware

rrjv

ayvoLav vTrdKa/jiftdveiv eVt TO evo-eflecrTepov,

16.
<TTr)O

avOpWTrivw,

Et

fjt,v

ovv OL/TO?

avTapKi]^

Xo yo9, evravOa
i

6fieda^ KOI

i^rj^ev nr\eov

e jiL^rireiO

Ow

el

Se JMJ, TO
e

76 Sevrepov,
7^o)crt9

cocrTrep

rwv a\\wv
eTrl
/JLOL

eKacrrov,

ovrw

/cal

7;

TWV
fca9

/jLeyicTTcov

rrjv
Tt9,

alrlav avafyepecrdw

Ti/jifi

rov yevvrjropos.
<09

So/cec Be

^S
rj

av GKeivaxi avayvovs,

rwv

77^9

<f)i\o\6ya)v

Tt9, fALKpov evvofjcrai,

on
6

ovSe 10

fi09 aXXo)9 olBe rrjv rjfjiepav

rrjv
;

wpav,

77

&)9

6Vt o
rrarrjp

rrarrjp.
I,

ro yap crvvayo/jievov Sia rovro /cal 6

Or.
<rx^0"

orrolov

eVetSr;

Om TOU TiJ OS

16.

<TTT]a<jj(jt.eda

c2

||

7 5e]

6?;de

||

ro

om OTI cdfg

relation? S, way, as if from In the light of later criticism, the fact which Gr. notices may be
tell in the opp. direc the absolute title seems to the eternal denote relation, not the temporary condition. See Swete s note in his St Mark p. 797. Gr. takes the argument, as well as the illustra tions of relxos, vu^, from Ath. Or. iii

thought to
tion
:

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.
10.
TUIV

Had*

-rj/mas

0. ris]

He

means

Basil,

who

tells

Amphilochius

(Epist. ccxxxvi) that this was the interpretation which he had heard e/c 7rcu56s irapa rCiv The iraTtpuv.

says that if it had rov deov, it would have implied that the Godhead did not know, but that 6 vibs allows us to suppose that the ignorance is that TOV e avdpuirMV yevo^vov uiou.
c.

Ar.

43,

who

stood

m 6s

same is found in the Disp. c. Ariutn printed with the works of Athanasius

(27).
/uiiKpbv e WOTJCTCU]

ib.

would see

to

16.
to

Of perhaps He only means

Father.

some extent? The observation holds true, even if we do not accept Basil s account of the particular passage
(f^ySe e/ceiVws avayvous). n. 17 ws ori 6 TT.] except

refer this knowledge, like every thing else which the Son possesses,
to its absolute source in the

as

He
12.

in so far

does so because the father

rb
<rvvay6[ji.vov]

and

All expressions about His obedience the cost of it evidently apply only to the nature which He assumed.

does?

Cp.

12.
;

We

The argument

pass

to

the consideration of His

atriav]

many
8.

titles.
eTri TT)v

to the

primary Cause,

referred back i.e. the Fa

ther.

in
it

This has already been done the case of the Son s power ; holds good of everything
1

else"

which the Son possesses

they are

not very clear but the ws 5?7\oj appears to give the reason, not for the Son s knowing, but for the Son s knowing it from the Father. Nothing but the TrpuT-r) can know, therefore the in 0tf<m carnate Son could not obtain the knowledge in any other way than from the Father.
is

134
yvwo-rov rovro
eXet/Trero Trepl

GREGORY OF NAZIANZUS
/jLrjBe

\ij7rrov, 7T\r)V
real

TT}?

TT/OWT???

</>vcreo>?.

rov evrerd\0ai,,

rerijprj/cevaL
TreTrotrj/cevai,

ra? evroSmXa/3etz/

Xa9,
?jfjids

/cal

ra dpeard avrw Trdvrore

en

Se reXetoocrea)?, /cal vtyaMrews, /cat rov f^aOetv ef

/cal

5 wz^

eTrade rrjv vTra/coijv, ap^iepwcrvvris re

TrapaSocrecDS,

rrpocrfyopas,

/cal

Kal

Se^crea)?

r%

rcpbs

rov Bwd/uevov
rracn 7rp6Sr)\ov

a(t)^ii>

avrov

e/c
i

Oavdrov,
ri

/cal drycovias, /cal Opo/ji/Bwv, /cal

el /zr/

7rpocrv%7Js, /cal
r)v,

d\\o roiovrov
/cal

on

Trepl

rb Trda^ov ra roiavra rcov ovo^drwv, ov

(j>vo-iv

10 rrjv drpejrrov

rov rcdo-^eiv v^rrjXorepav.

/JLCV

ovv Trepl rwv dvriOerwv \6yos roaovrov, oaov pia rt? elvai Kal vrco^vri^a rot? e^eracm/cwrepois rrjs re\eu>repas
e^epyacrias.

d^iov 8e

IVco?,
f

/cal

rot? TrpoeiprjfjLevoi^ d/co-

\ovdov,
15

rov vlov rrape\6elv dOewra? 7rpocn} r vroXXcoy /cetyaeVa? rwv re /cal /card TroXXa? ovo-as, prjrovs, dXX e/cdcrr avrwv o ri Trore avrov rjv voov/jievwv, Trepi
fjLrjSe
yopia<>

/3ov\erai,

Trapao-rfjaai,,

/cal

el%ai rb

rwv

ovo/jidrwv

JJLV-

17.

20 /maorrov
/cal

rb Oelov dtcarovoAp/creov $e rjfjLtv evrevOev. /cal rovro StjXovo LV, ov% ol Xoyicr/jLol JJLOVOV, aXXa

R/BpaiGDv ol (70(f)coraroL /cal rra\aioraroi, oaov el/cd%eiv

5 viraKo-rjv]
O.VTOV] irepi
i.
il>.

+ /cat cdg

[|

9 ov]

+ Trepi

dfg

[[

TOVOVTOV] TOVOVTOS d

||

16

Trepi

avruv a
supply &v.
;

eXetTrero]

u.
it

evTeraKOai] e.g. John xii 49 xv io; Ta dpeffTo. Tcrrjp. rots evT.

viii 29.

will

se)~ve

oaov pifa rts] Brief as it is, as a basis and a rough

draft for

more complete
TTO\\&V
\ .]

treat-

meniS
to considerJ

3.

StaXa/SetV]

dis-

15.

KO.TO,

and apply

cuss?
4.

Cp. v

5.

reXeiuxrews] e.g.

Heb.

ii

10

v\f/ucrews

Acts
3
;

ii

33

fj-adelv

Heb. v
;

8;

apxtepwo".

Heb.

ii

17;

7rpo<r0o/)as

ing to many different aspects of His person? We must premise that God 17. cannot be named. The reticence of
the

Heb.

viii

irapadocr.
7
;

5e?7<rea>$

Heb. v

ii 20 aywvias KT\.

Gal.

name
19.

Hebrews testifies to this. No that we can give can express

Luke
9.

xxii 44.

all that

God

is.

TO Tracrxoj ] the part, or nature, that is subject to suffering. u. TOffovrov] used with a backward glance; not to be taken too
closely with oaov.

aKa.Tovbfjia.vTov]
b crov eiK. fdoo-av]

can have no

name.
21.

We

are not

what was the original purpose of the custom to which

directly informed

THEOLOGICAL ORATION IV
eooaav.
01

135

yap %apaKTrjp(7iv
/u-eTa

loiois TO Oelov Ti/j,r)cravTs,

Kal

ov$e

ypd/jt,/jLa<Tiv

dvao"%6fievoi,

T0t9
&>9

avTols

aXXo
TTOTC

TL

ypdfyeaOai TWV
elvai Kal /jbe^pi

Oeov Kal Oeov,

Seov aKoivwvriTov

TOVTOV TO Oelov T0t9

rjfjieTepots,

av
5

Se^aiVTO \vofievr] (j)O)vf} ovTe yap depa Tt9 ova-Lav Oeov ?ra^TeXw9 ^7 vovs K%d)pr)Kev, r} ovTe aXX eK TCOV Trepl avTOV aKiaypafyovvTes Ta 7Tpi\a/3ev.
ioid^ovcrav ;

8 r]\ovo 0ai Trjv

O\VTOV fyvcnv Kal eirvevcrev 6\ov

KaT avTov,

d/jivSpdv Tiva Kal dcrOevfj Kal a\\r]v air

aXXou

av\\eyo^ev. Kal OVTOS apio-Tos r^fMV ^60X0709, ro 09 evpe TO Trdv, ovoe yap o6%Tai, TO irav o Seo-yLto9,
k,*

09 edv

d\\ov
T?)9

(f>avTaordfj

nrKeov, Kal 7r\elov ev

77

eavTw
77

<Tvvaydyr}

TO

d\r)0eias ivoa\/jua,

aTrocr^tao-yLta,

o TL

Kai ov o
18.
17.

>

/
LLCLO"

o LLev

"Oaov

o ovv eK
eduKav
f
||

TWV

rj/julv

efatcrcov, 6
f
||

/JLCV

(av,

Kal 15
eg

edocrav]
j|

6 TTUTTOTC
||

o\oi>

7 TravreXws deov

aXXov] aX\?;s b

12 eav] av def

14 ovofj,aaa}fj.v ag
8.
Trepl

tres

Reg.
with

Or.
i.

is

about to refer;
%apaKT77p<rii>

we can only
ois]

avr6v]

contrasted

conjecture.
t Si

with

peculiar characters C Gr. s account of the matter is While it is somewhat confused. well known that the Jews never pronounced the name, there seems
special
to be no ground for saying that was written in a peculiar script.
3.
a.KOLV(jovriTov~\
it

and

For Gr. s use of irepi avrbv. with ace. see iii 10, 12. Certain facts in connexion with God are known to us, and from these we
/car

not right that

level

God should
us.
5.

be

put on a

with

dimly and tentatively draw for our selves pictures of what He actually is. d\\T]v aTr #XXoi] We put our 9. mental image together, deriving part of it from one quarter, part from another. 6 Seo-yttos] Elias is, no doubt, rr.
right
in

\vo(j.evri]

sound is and perishes

The Cp. ii 13. uttered and melts away

which binds the soul Cp. iii 8.

12.

understanding the bond to the body.

it is therefore unsuit ; able for expressing the indissoluble, imperishable nature of God.

(fravraaOri
frSctXyua]

13.

18.

Two

Cp. ii 17. Cp. ii 20. names come nearest to

7rXeoi>]

6.

i8(.dov<rav]

This epithet

is

added
tion.
is

in a not strictly logical posi The fact that God s nature

unique is no reason why it should not be expressed in fleeting sounds.

expressing His nature, / AM, and GOD. Of these, however, God, and Lord also, is after all a relative term. I is a less inadequate

AM
T&V

name, because
lute.

it is

positive

and abso
sc. dvo-

The word
character.

is

added

in ref. to the

custom mentioned, of using a special

15.

e/c

ijfj..

^0iKTcDj>]

136
O

GREGORY OF NAZIANZUS
/JLaX\6v
o
7T&)9

$609,

T??9

OV(7iaS
T<>

OVOfJiCLTCi

Kal

TOVTCOV
eirl
etr;,

wv
teal

ov

fjiovov

OTI

Mwucret xprj/jLaTifav
f

TIJV K\7Jaiv (iTraiTovfLevos,

rj

rt? vrore
pe,

irpoaelTrev eavrov,
5

wz^

a7reo-ra\K

rw Xaw
rj

K6\evcras elireiv
aKo/j,v.
77

a)OC

on

Kal KvpLWTepav ravrrfv evpLKCLV CLTTO

/jiv

yap TOV deov,

TOV

Oeeiv,

aWeiv,

r)TVfJLO\oyr]Tai rot? Trepl

ravra

KOfjityois,

$ia TO aeiKivrjrov

Kal SaTTavrjriKov rwv fjLo^Oripwv e^ewv, /cal jap nrvp /carava\Lo-icov evrevOev \eyerat,, d\\ ovv rwv TT/JO? TI \eyo/j,eva)v
I

O 6CTTL,
etvat,

K.CLI

OVK

^)6TO9

WCTTTCp KOI

7]

Kuy3iO9

(f)WV?j,

OVO/Jba

$609
avT<>.

Beov Kal avrrj \eyofJLevr] E^yo) yap, (^crt, fcvpios 6 (TOV TOVTO /JiOV (7TIV OVOfJba. Kdl, Ku^tO9 OVO/Jia
77/^669

Se

/cal

OVK
3
||

aXXw
77]

7rirjTovav, y TO elvai /caO eavTo, TO Se ov Ibiov 6Vr&)9 Oeov, cruz/SeSeyLteVoz/

(fzvcriv
||

18.
Cypr.
1.

et
if)

unus Reg.
f
||

avrt^] avrrj ac
||

\\

12 /AOU]

yttot

Reg.

13

77]

14 aXXw] aXXo af

ov]

uv b
nature
of a

TTJS oi)(Tias]

as contrasted with
19.
]

quest of a

(i.e.

name
;

TT)S e^o^o-tas etc.

2.

which
;

xpT/yuaTiT uu

dealing with
oracles
iii

or perh. Cp. 0r. xxxviii

4.
5.

delivering His
7.
//.e]

to.

denote a nature) and a nature is a thing apart, not dependent upon connexion witJi some Gr. does not in these thing else.
will properly

6 (av aTr^crr.

Ex.

14.

KvpiwTepav] The word is used in the sense of proper, ^literally correct] as distinguished from rpo7ri/f6s.

words mean to describe a property which distinguishes the divine na ture from others. It is a common

6.
is

/cfp/ws in iii 14. The first euro TOU 6. rj ai 0.]

Cp.

Plato s etymology (Craf. 3970). is not known whence Gr. took The tract de Dejinithe second. tionibus, printed among the works of Athanasius from which it is quoted by Suicer, is of later date.
It
8.
ib.

Man, for property of all natures. ex., is not the name of a relation ship, but of a substantive thing while husband, slave, Cappadocian, which express a relation are not the names of a nature. ship, i5tov cWws 0eoO] sc. eanV. 14.
;

What we are the name 6

tin

in quest of, we find in for rb ov is the ;

oaTravrjTiKoit]
Trvp

Cp.

6.
xii

KaravaX.]

Heb.

29

special property of God, and belongs to Him in its entirety, not partially,
as
it

Deut. iv 24.

does to other beings,

in existence.

who

only
a

dXX oZv rdov irpos TI X. e.] is nevertheless a relative word, not an

9.

have a share
little

It is

surprising

absolute one.

Cp.

iii

12.

n.
12.

eyuy6.p...8i>ofj,a]

A combina
Ex. xv
3.

say TO 5
elvai

that Gr. does not elvai. instead of rb 8e ov.

tion of Ex. xx 2
Kvpios
01/cnz/
6i>.

and

Is. xlii 8.

Perhaps it is because he has used TO immediately before in a some

different sense (viz. of
is,

avrf]

what
thing

13.

<?7rt

/crX.]

are in

rather than that

it

is)

what a and
;

THEOLOGICAL ORATION
K.OLI

37
avTOv, ov yap

o\ov,

fjLrjre

TO) Trpo

avTov,

/J,1JT

TO)

yiter

r)v, 7)

e&Tai, TrepaTovfjLevov 77 TrepiKOTTTOfJbevov. 19. T&v 8 a\\wv Trpocrri yopiwv al fJLev rrjs

ej;ov<rias

elal 7rpo(f)ava)s, al Se TTJS ol/covofjiias, KOI ravTrjs Sirrrj^ olov o fjbev 5 T7}9 fJiev VTTp TO o-wfjia, rfjs 3e eV (rdo/juan

iravTOKpaTwp)
77

fcal 6 /^acrtXev?,

77

TTJS 80^779,
77

rj

TWV

alayvcov,

TWV Swdfjiewv TOV

o
/cvpios,
77

dyaTrijrov,
OTrep

rwv

f3acri\evbvT(i)v

teal

rj

o-a{3aa)6,

ecrrl

crr/oartw^,
p,ev

^ rwz^
rfjs

SvvdfjLewv,

ra)v

efouerta?* 6 Se ^609,
77

Kvpievovrwv. TOU CTCJO&LV, 17

/cal

Tavra
r)

craffrws

eVSt^o-ecwz/,
/cat

66/377^779,

10

Si/caiocrvvris,
TU>

r)

A/8/oaayLt

Icraa/c
] +
77

^Ia/cco/3,

ical
rj

Trpo] TO Trpo f

19.

TWV

5i

ag

||

TJ

aafiaud}

om

df

whereas TO elvai represents existence as a purely conceptual thing, TO ov represents it as actually existing, and so is better suited to denote the fulness of the divine nature. 1. ov ydp rjv, rj &TTCU] for there
never was or will be such a thing.
2.

TrepiKOTrT6 uez>oi
/

The meaning
by the

the subst.

of

verb
its

is

illustrated

TrepiKOTr?7,

book with

passage in a beginning and ending

titles

r&v 5vv. TOV aya.tr.] Ps. Ixvii 7. 13 (Ixviii 12) 6 /3a<ri\eus r&v dvvdfj.(t}v TOV dya-mjTOv, TOV aycnrriTov. The reading ?; TOU d^aTr^Tou in the MSS. of Gr. may be a trace of a longer reading TUV dvvdfjLewv TOV dyaTrrjTov, rj TOV dyaTnjTov, which would treat the second TOU dy. in the Ps. as parallel to T&V 8vv., not to the first TOI; 0,7.
ib.
TU>V

/SacTiX.]
T?

Tim.

vi 15.

His power, like Almighty, King, Lord others belong to His revelation of Himself in history, such as God of
signify
;

marked. 19. Other

8.

6 Kvptos,

o~af3awd]
i.e.
is

and

the

Lord, of Sabaoth,

of

etc.

Sa/3aa>^

of Hosts, or used about fifty

vengeance, ^/salvation, ^/"righteous All these are common to the Three Persons, each of whom has His special appellation. Those of
ness.

times in Isaiah (LXX.), four times in i Kings (i Sam.), and once in Zech. cp. Rom. ix 29, James v 4.
;

ib.

rj

T&V
art.

dvv.]

Ps.

xxiii

(xxiv)

10.

The

the
4.

Son are as follows.

oiKovo/j.ias]

offering dvv. lation of o-a/3aud t

title,

shews that Gr. is not as an alternative trans

but as a fresh

Cp. iii 18. They are dispensational names, whether proper to the dispensation of the Incarnation, or independent of it. olov 6 Titles of eov5. TT.]
/j.ei>

depending directly upon Kvpios. Needless to say that /c. T. dvv. (and
the
vi 15.

iravTOKpdTUp) represent Heb. as /c. <ra/3ac60.

y. 10.

same

TUV

Kvp.]
20).

i
r]

Tim.
TOV

the Almighty^ and King, whether of Glory, or of etc. HavTo/cpaTujp, as is evident from the is context, correctly used as =
<ria:

6 5^ #eos,

cr.]

21

(Ixviii
ib.

These are
v]

Ps. Ixvii titles of

i.

dispensation.
eKdiKrjffe
eiprjvrjs]

Ps. xciii (xciv)

Master of
6.
ib.

all.

ib.

Rom. xv

33 etc.
7,

Ps. xxiii (xxiv) 7. TT?S 56?7s] TUIV aiuvuv] i Tim. i 17 (cp.

xiii 6, 10).

11.

dtKaioo vvr)s] Mai.

i
.

cp.
6.

Ps. iv
ib.

Tobit

r)

Afipadfj. KT\.]

Ex.

iii

138

GREGORY OF NAZIANZUS

Travrbs *I(rpar)\ TOV TrvevpaTifcov ical opwvTos deov ravra Be r/7? ol/covofiias. eVetS?; yap rpiai TOVTOLS 8ioi/cov/j,e9a, beet, re Ti/JL&pias, KOI orwrrjpias e\7ri8i, TT^O? Be /cal 80

KOL
5

da/cijcrei,
OVO/JLO,

aewv

TWV dpeTcov, e wv ravra TO fjuev TWV olKovop,el rov (f>6{3ov TO Se TWV crwT^piwv TTJV
r
&>?

TO Be TCOV dpeTwv TTJV ao~Krjo-iv iv ev eavTw (frepcov 6 TOVTCOV TL icaTopOwv /j,a\\ov

eXTTiSa
TT/^09

TOV 6eov
eTrei

TO reXeto^,

/cal Trjv e f
TO,

dpeTwv

ol/ceiwatv.

TavTa
Se

TOV OeoTrjTos ovofjLaTa. 10 dvdp%ov, iraTrjp TOV e dvdp^ws yevvijQevTO?, vios TOV Se dyevvrjTws 7rpoe\06vTos, r) TrpoiovTos, TO Trvev/jua TO
ISiov
7rl

ovv 6TL Koiva

ra? TOV vlov

\6yo<$.

K\r)o-eis

eX^wyLte^,

OTrep

20.
I

ydp
deov]

fjLOL

\eyeo~0ai
2

vlo<$

/ACV,

OTI
ovv b

do~Ti

+ KCU b

||

7] eTret

||

om

1.

TTCLVTOS

Lr/xiTjA]

Ps. Ixvii 9,

36 (Ixviii 8, 35). The epithets are Gr. s own addition, intended to in

the phrase. Opwvros deov seems to be introduced in ref. to the circumstances in which Jacob s name was changed (Gen. xxxii 30).
terpret
rpial rot/rots] The three things are (i) fear of punishment, (2) hope
2.

Ixxxiv prob. the plur. of awTripiov, and not to be written

(xxviii) 8, Ixvii
5
(Ixviii 19),

20

(Ixxxv

4).

It

is

6.

TUV aperwv]

sc.

8iK<uocnji>-ris,

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 prac tice of virtues being added to shew how the motives which Gr. has

mentioned act. But bidden by the TO S

this

is

for

T&V aper&v

therefore is below. AioiKoi/Meflct used in a somewhat different sense from what it is with with
d<TKr]<Ti

and e\7rt8i. We are governed by two great prevailing motives, and on one great moral principle.
5^ei

ib. Iv ws rbv deov KT\.] com parison of what is said of Enos in 1 8 would ii suggest that rotiruv means the 06j3os and the e\7rt s. 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 perfec tion and the kinship with God which comes of it. This gives more point to the sentence than if dovcT/crts itself is included in TOI ITWV TL. 8. oiVeiWti/] Cp. ii 17 r ot /cety-

9.

rt]

so far.
l

13.

up/ji-rjBtj

\tyeiv]
ii

meant at the

outset to say?

4.

dcr/c.

T&V

dp.

uv

r.]

the

practice of the -virtues in these, TaOra sc.

1

which

result

ffiOTtjpta

and
xxvii

Cp. 2O. He is the Son, Only begotten, Word, Wisdom, Power, Truth, Image, Light, Life, Righteousness, Sanctification, Redemption, Resur
rection.

ir.

Ps.

THEOLOGICAL ORATION IV
TW

139

d\\d /cd/ceWev. irarpl KCLT ovcriav Kal OVK eicelvo uovov, KOI etc OTL fjuovov, aXX on /JLOVOV fjLovoyevrjs 8e, ov%
yu,di>09

Kal
fc

/uLovoTpoTTcos,

VX

&s ^ a
&>?

cTcoyLtara.

\6yos

Se,

on OVTWS

/JLOVOV Bid Trpo? z oOy Xd^o? ^et 7T/309 TOV Trarepa, TO cLTraOes T?J9 yevvrjcrews, d\\d Kal TO crvvatyes, Kal TO 5

ov

l%ayye\TLKov. TO opi&iJLevov,
vevoyKo)?,
vevorj/ce
tyicri,

ra%a
TOV

8 ay eliroi rt?, ort /cal

a>?

0/309

eTreiSr)

Kal TOVTO Xe^erat Xoyo?. viov, TOVTO yap eVrt TO

Kal CTVVTO/JLOS aTrdSet^t? ^al paoia ToO yevvrj^a yap airav TOV to TT}? TraTpd? (f)vo~ea)s o fio?. el Se Kal OLCL TO evvTrdpfteiv aiwirwv \6yos. yeyevvTj/coTos

TOV iraTepa-

TO?? o5o~t \eyoL

ecTTiv,

Ti<$,

ot%

d/jLapTijcreTai,
;

TOV \6yov.
Se,
009

TL

yap

fjir)

\6yco

crv vecrTrj/cev

cro(f)La

eTTLCTTrjfjiT]

Kal dvOpwirivtov TrpayaaTwv. 7TW9 yap olov Te TOV TreTTOirjKOTa Tot/9 \oyovs dyvoelv wv TreTroirjKev ; BvvaSe, JJLIS crvvTiypriTiKos TWV yevouevcov, Kal Trjv TOV
ct>9

Oeicov T

dXtjOeia Se, 0)9 eV, avve^ecrOai TavTa ^oprjycov Svvauiv. ov TroXXa TT; (f)vcri TO /jiv yap d\r]6es ev, TO Be -^reOSo9 Kal &)9 KaOapd TOV TraTpbs crcfrpayis, Kal e^
e,
a>9

ouoovcriov,

Kal 2O

2O.
i.
,

/uovop

] fjiovos

eJ

li

13

e/cetj/o]

sc. oTrcp 6 Tranyp.

Kd1

word mind
6.

sc.

e/c

TOU ?rarp6s.

fact that
bitt

//;.

/ yu6i oj ]

nothing

Son."

are inseparable, and also the He gives expression to the of God.

#pos]
definition,
6

Cp.
3.

iii

5.

yuo^orpoTTtos]

single pro-

used in this sense

xxxviii
Xo-yos.
7.

a/so.

for \6yos is Cp. (9r.

1

f^j, as distinguished from corporeal births, to which various processes contribute through a long space of time. Cp. iii 4. His rela4. ?rp6s vovv Xo^os] tion to the Father is that of word to
l

13

rou

Trarpos

6 po?

/cat

byapvev ____ ewpa/cws] John xiv

9.

mind.
ib.

that
is

when He

dia TO dTrades] i.e. to indicate is called Son, there

in

nothing of passion

His genedoes
the the

ration.

The

title

of
it

Word
indicates

Xo 7^ avv^art]x.^v\ Here \oyos 13. takes a fresh shade of meaning, that of law or principle; as in TOI)? Xd^oi s ayvoelv immediately below. 15. SiW/iuj] r Cor. i 24, where it occurs in conjunction with <ro0ia. John xiv 6. 17. a\-f)deia\
19.

more than
abiding

this;

atypayis]

Cp.

iii

17.
i

connexion

between
for

20.
ib.

x a P aKT ^lp]
ei/cwv] 2

Heb.

3.
i

Word and God,

mind

and

Cor. iv 4, Col.

15.

GREGORY OF NAZIANZUS
OTI TOVTO eiceWeV)

dXX

ov/c e/c

TOVTOV

TraTijp.

avTij

yap

9, /jLi/jurj/jia

eivai TOV dp%6TV7rov, /cal ov \eyeraL

OTI

/cal

Tr\elov

evravOa.

eicei

fjuev

yap
^tj0,

d/civrjTos

evravOa Se fwyro? tcivovfJievov e^ovcra TO a7rapd\\a/crov, r; TOV

TravTos
<ucr9,

real

%wcra,
o

/cal

ir\lov
teal

ASa/x

TOV

TO

yevvtofjbevov.
fjuev

ToiavTrj

yap
d
d(f)0/jiOL(i)/J,a.

yitr)

TW

eoi/cevai, rc5 oe aTreoiKevai,

fjLO\\,OV,
Tj

O\OV 0\OV TVTTOV

(^co? Se,
&>9

.ivai,

KOI TaVTOV
/cal

XafjLTTpOTrjs

^w%wv
r)

\6yw
TJ

/cal yStw

/caOaipo-

10

/jievcov.
,

yap CTKOTOS

ayvoia
/cal

icai

dfjiapTia,

<^co?

av

E/LTJ

/cal /3t09 o evOeos.

^wrj Se, OTL ^)W9, teal Trades

0ucr6co9
,

crvcTTacns
teal

ovcriwais.

eV

ai)Tu>

yap

teal

KiVov/jLeOa^
<;

ea^ev, /caTa TTJV $nr\riv TOV

TTVOT/V
ocroi

8vva/jiiv,

/cal

eiceWev

fji(j)vcrcofjievoi

15

TfvTes,

tea

irvev^a dyiov

%a>pr)Tifcoi,

/cal

TOCTOVTOV,
7

3 aKivyros Ktvov/jievov evravda]

5e] TO /xef ...TO 5e c
|!

a.Ku>r]T(i}s

voovfjLevov e/cet

||

TW
OTI]

/j.ev

.ru>

ii

/Stos] o /Sto? f

plures Reg. et Colb.

||

+ KO.I

\<

14

om
i
.

eKeidev

aceg
particular,
8.
1

rouro] instead of ouros.

KO!

and in
/A.
-rj

that.
a^o/j..}

and of the X^erai] thing whose image it is called" or and of Attic attraction, perh. by the thing which it is called? e/ce?] in the case of the mate3.
2.

o5

TO.VTOV

identical

rather than like?

9.
ib.
0<2s]

John
Gr.

9 etc.

Xo7^]

seems to mean

image; frrauda, in the case of the Son. KLVOV^VOV suggests that to apply only Gr. understood to pictures or effigies of persons. TO dwapaXXaKTov] U.apa\\ayr] 5. would express the slight variations that occur in all cases of human copying, or in the course of geneless of such rations. There is variation in the Son s representation of His Father, than there was when
rial
LKWI>

rather the reasoning mind, which takes account of truth, than speech; cleansed in mind and life. This is shewn by the parallels &yvoia, yv&cns, which follow.

^77] John xi 25 etc. because, as has shewn, He is Light.

Life,
just
12.

11.

He

is

been

oucriWts] the giving of being. that by virtue of which all reasonable creatures have perma-

He

is

begat Seth Kara TT\V iav ctuToO KCU Kara TTJV elubva. avrou (Gen. v 3). By less Gr. of course means that there is none. TUJS cbrXdip] such as God s. 6. T /j.tv .. .T$ dt] not here the 7. dative of comparison, but in this

Adam

nence and substantive existence. ev aiiruj yap] ib. Acts xvii 28. The words are not said of the Son. Kal Trvor]i>...Kai iri .dy.] Gen. 14. ii EKeWev in the 7, John xx 22. same way as at the beginning of All of us have received from the Him the breath of life as many
.

THEOLOGICAL ORATION
K,a& oaov av TO crro/xa
TTJ9

II

Siavolas

dvoi^co/jiev.

TOV Trpbs d^Lav SiaipeTrj?, /cal SLCUTCOV crvvrj Se, T0fc9 V7TO VO/jLOV KOI TO?9 VTTO %dplV, ^V^f) KOi

on

ware TO
G^eiv

fjuev

TO

ap^eiv, TO Se dp^eaOai, ical Trjv TO ^elpov /jirj /cpeiTTOv /caTa TOV ^6tpo^09,
&>9

67ravicrTa<T0ai,

T>

{3e\Tiovi.

dyiacr/jios

Se,

a>9

KaOapoT^^
Se,

(va ^copr/Tat, TO
&)?

Kadapov

fcaOapoTrjTi.

dnrdXvTpwcn^

\vOepwv

77yLta?

V7TO Trjs d/juapTias KaTe^ojJbevov^, KOI

rjfjiwv rr)? olrcov/jievrjs

\VTpov eavTov

dvTL$i$ov<>

dvdcrTao-Ls 8e, 009 evTevOev

/caOdpatov. 10 KOL aTcavKrrds, 77^9 77/309 Trjv

TTJS dfJuapTias.
r]^a<^

eTravd ywv vevetcptofjievovs VTTO

21.

TavTa

fiev

ovv CTL KOIVCL TOV re VTrep

5e f
||

KOI

4 TO /JLV...TO 5e] rw bf tres Reg.

are capable of

fj.ei>...Td)

10

ace

||

|[

11

a/ia/5nas]

as

it

the
i.

Holy
TO

Spirit,
ffT6fj.a]
ii

in

have received measure pro

ii

7.

a,Tro\vTpw(ns]

portioned to our receptivity.

Ps.
cxviii

g. 6.
ib.

Xvrpov]
TTJS

Mark

i Cor. i 30. x 45 ; cp. i Tim.

(cxix)

OIK.

Ka.d.]

sufficient
xi 25.

to

131.
ib.

Cp.

6.
i

cleanse the world.

SiKaioavvr]]

Cor.

30.

Gr.
ref.

10.

avdaraa-Ls]

John

Ev-

does not see in the passage any

to

Christ is justification. right inasmuch as He awards eousness 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. Atarrgi with the dat. is to arbitrate for or between? By arbitrating be tween those under law and grace respectively, Gr. prob. meant that in the final settlement of rewards

revdev from this world. Gr. does not seem to intend ivr. T^J.. dwavto refer to the bodily resur rection, but to the spiritual and moral resurrection of which the next clause speaks.
i<rTcts

2 1.
both as

God and as Man

to

Theforegoing belong
;

to

Him
:

ing belong

Him

the follow

as incarnate
Christ,

Way, Door, Shepherd, Sheep, Lamb, High He must be Priest, Melchizedek.

thought of as

Man, Son of Man,

and punishments account will be taken of the opportunities which each man has enjoyed in life.
3.

God and Man, God unchanged in assuming

12.

as
the
1

manhood.
ZTL] as in 19; thusfar." TOV re virp 77,11.] It would be quite in keeping with Gr. s usage to make the TOL! masc., Him who is above us and Him who came to be what He is for our sakes 7. cp. But perhaps we may give Gr. the benefit of the doubt and take the word as neut., as it is below.
ib.
;

i/^xi?

0"w/icm]

Cp.
i

7.

6.

d-yicur/aos]

Cor.

30.

As

being Himself all purity, He cannot but sanctify those to whom He comes, in order that that which is
pure,
i.e.

the

revelation

of

may
souls

be received by purity,

i.e.

God, by
it.

which are characterized by

I4 2

GREGORY OF NAZIANZUS
Si
r]fjLa^.

TOV

Be ISicos rj/juerepa KOI rr}? evrevOev Trpoafi<ev,

A,7^eo>9

dvdpwrros
cray/jiao-iv,

ov%

iva

%a)p7]0f)
1

/JLOVOV

Sid

(T(t>/jiaTOS

d\\Q)<?

<f)V(76Ci)5

d\r)7TTOV

dXX

OVK dv ^coprjOel^ Sid TO r^9 Iva Kal dyido~r) Si eavTov TOV

<pvpd/jiaTi,

5 avQpcoTrov, uxTTrep %v/J,r)

yv6/jLevo$ rco Travrl

teal

Trpos eavTov evwcras TO fcara/cpidev

fcpi/j,aTO<>,

o\ov

\vo~rj
o<ra

rov /cararj/jieis,

Travra virep Travrwv

yevofjbevos,

7T\r)v

TT)? d/jLaprias, O-W/JLO,, tywxtf, z^oO?, Si

oarwv o Odvaros

TO

KOLVOV
10 pevov.

llC

TO VOOVTOVTGW, avOpWTTOS, 060$ 6p(*)p,VOS, St fto? Se dvOpaiTrov, Kal oia rbv ASa/A, Kal &ia rrjv
et;
<MV

irapOevov,

&)? /j,r)Tp6s, vofJLW

eyevero TOV TrpoTraTopos, Kal ov vofjbw ryevvr)(re(t)s. Xptcrro?

fJ<ev,
&>?

TT/S Se,
Se,

Sid

Trjv OeoTijTa %picris ydp avTrj TTJS evepyeia KaTa TOVS aXXou? xpiaTovs dyid^ovaa, Trapovcria aKovcrai TO 7)9 epyov dvOpcoTrov 15 8e oXou TOI) %piovTos oSo? Se, co? Si Xpiov, Kal iroiTfcraL 9eov TO ^pio^evov.

dvdpwrroT^TO^, OVK

eavTOv
21.
oo oi ef
||

(frepayv

rj/juds.

Ovpa

Se,

co?

eicraywyevs.
8

5t 7//*as]

Kad

77/xas

Reg. Cypr.
9 TO

||

o OOLVCLTOS]

om

o e

||

voov[j.evov]

6 TW KaraxpLdev a TOV voov/j-evov ac

|]

1.

5^]

The

antec.

is

frvdpu-

13.

xpcVts
2.

^dp

aur?;]

repeated

TTOS, vibs
2.

avdp., etc.

from
viii

di flpwTros]
is

He

John

40

etc.

z3.

OVK evepyeia]

Man,

<?/

only that by means

other

anointed

In the case of ones the Godhead

of the body

He might come within the

compass of bodily creatures, which would otherwise have been impossible becatise His nature could not be ap-

them by exerting energy but in the case of upon them

sanctifies
;

Christ

humanity the

sanctification

prehmded.
5. 8.
i
^>^rf]

was due to the indwelling of the entire power which sanctifies. The
effect of this is that that

Cor. \
6
1

6.

5t

6<rwi/

ddvaros]
i

all that
7.

death comes through

9.

, cp. 0eoj op. 5id TO v.]

God

in

visible

Him
12.

form, by reason of that in which was invisible.

vbfAip,
KO.L

power in Him bears the name of God, while that which it anoints is In this stateraised to Godhead. ment we have the converse of that inexactness which has been referred
to above.
strictly
16.
17.
ib.

anointing

ov

v6fji.it},

y.]

by,

It is

not really TO xptoi

not by, the law of birth (or generation) \ as born by natural descent from Adam, and by natural
birth from

and yet

speaking, man, but 6 ^pLiav.

656s]

which

is

called

His Mother, though His conception was miraculous.

John xiv 6. John x 9. TroifMrjv] John x n.

6vpa]

THEOLOGICAL ORATION IV
,

43

009

TOTTOV %Xo?79 Karao-Krjvwv, Kal etcrpefywv eirl

dvairavo-ews,

teal

evrevOev o

Ka
,

a TWV Brjpi&v TO
real 737)09

TrXavtofJLevov e

TO

a7roXo>-

Xo9 eTravdywv, TO o-vvreTpi^i^evov KaraSeo-fjLwv, TO

<f>v\d(rcra)v,
T^Z>

lo"%vpov

eiceWev fJbdvSpav (rvvdycov \6yois

Trpoffarov
Se,
0)9

7roL/j,avTifcf)s

eTrio-TijfArjs.

0)9

o-fydyiov

dfjivos

Se,

0)9

T\eiov.

e/c Se, 0)9

d/jLrjrcop

dp^iepevs TO L/Trep
/cat

e,

rj/Jids,
a^o>-

TT poo-ay coy evs. Kal aTrdrcop TO

Kal
avrov,
(frijo-i,

0)9

dyeveaXoyrjTOs TO
$ir)<yrjcrTai, ;

T?)z/

7<x/9

yevedv
SaX^yLt, 10
tea
0)9

Tt9

0)9

(3a<ri,\ev<;

TOTO,

009

Trovrjpwv
ocrai re

&vvd/j,O)v

avrwv,
av/jL7ra0cos

t,

#e/eco9,

^at oVa
1

fjbd\\ov Se o\ov Oei/ccos, Iva yewy ^609 Karcodev 7rl dv\0(*)V, Sid TOV KaT\06vra oV rjf^d^ dvcodev.

Kal Trpo Trdvrcov,

eicelvo rrfpei,

Kal OVK dv

ev
(r<f)a\6Lr)<$

5e]

om

5e e

i.

ets T. %X6r;s...65Tj7ci;i ]

Ps. xxii

:rX.

Heb.

xiii

8.

Gr. ends with

Evrevdev, from earth to heaven ; or perh. it is used in contrast to eKeWev below, and means hereS TO Tr\avw/ji.voi> 0fAd(T(rwj ] 3. Ez. xxxiv 1 6.
(xxiii)
2,

3.

something of a
fix

his

riddle, in order to teaching in the memory.

Iijcrous to (rutyian/uDs

The words from

predicate.

form the subject;

6 avrbs irv. is the

6.

Trp6pa.Tov...a/j,i>6s]

Is.

liii

7.

The word

reXeioj (not rAetos) is evidently used in its Homeric sense, a

Possibly thing without blemish. the neut. is used to make the word agree with a^ayiov.
8.
9.

which Gr. has just put upon the title Xptcrros must be borne in mind. He seems to take x#- K ffrlf^- closely together, in the sense of recently J during these last few days, not, of course,
interpr.
/cat x#&, excluding the present, but including it. With o-w/xart^tDs cp. Col. ii 9; the adverbs have no verbs to qualify, unless wv or v-rrdpxw be supplied. For irvevfj.a.TiK&s = i>oov[j.{vws see Westcott on

The

like irpuriv re

Me\xto e5^/c]

Heb.
in

vii

foil.

dyev. rb &vw\ nature.

10.
12.
ris
5t7j"y.]

His divine

Is. liii 8.
TT.

Kara TUV

5.

dp.] in refer-

ence to
14.
17.

Abram

triumph over the

is

four kings.
0eiKus] as
^/cetVo] viz.

befitting to

God.
X.

The sentence is thereJesus, anointed with the whole indwelling Godhead, who now for a few days has been in bodily form, is,
Heb.
ix 14.

fore:

the text

lr)<rovs

considered according to the inward

144
r

GREGORY OF NAZIANZUS
raTreivorepois
CTG)/jLaTlKa)S,

%$C9 Kal Crij/JipOV 6/9 rou9 aiwvas.

3 ai(i)vas]

J
rT<>ji>

aiwvuv df
before His incarnation, and will be so for ever.

principle of His being, the same unchanged personality that He was

EOAOriKOS nEMTITOS.

IIEPI
1.

TOY ATIOY IINEYMATOZ.

/jLV
j

O
6

7Tpl
TOI>?

TOV

VLOV

X070? TOIOVTO?

KOI

OVTCO
\6<yo<?

Xt^afo^ra?, &i\0a)v Sta fiecrov ov \iQaCeTai, \i0oj36\ei Se, QTCLV yap

>

e #eX?7, feat

TL S

afavSova drjpia, \6yovs /catccos TO) opei Trpoapai,av etTrofc?, (fracri,, irepl TOV ayiov Tr^eu/xaro? ;
ITT e i a d*ye is

evov 9eov Kal dypaffrov ; rovro jjSrj teal ol Trepl TOV viov yLterptafoi/re?. OTrep yap eVl T&V o&wv evpeiv eVrl Kal TWV TTOTafjiwv, o"%i^ovTaL re air

Kal

6t9

aXX^Xa avvdyovTai

TOVTO tcdvTavda

Bia TOV TT\OVTOV T7J? daeftelas, Kal rou? ra

ev

aXXa

StecrrcoTa? 10

aXXot? av^eoecrOai^
TO av/jbtyepov
in a
rf

ajcrre

vva<jOai

TO

Desunt omnia
1.
i

TOIOLTOS] Tocrouros
ts

usque ad c. 6 medium be Or. I i om dieXduv 5ta

||

/mecrov avruis

d
7.

1. So the Son has escaped your stoning; but even among those who shrink from extremes in their opposi tion to the Son, there are some who think there is no scriptural authority for calling the Holy Spirit God.

Trepl r. vi. /Lterpid^ oi Tes]

i

Ath.

ad

Serap.

T/iey part company with the extreme men, and then rejoin them, like roads or rivers that divide and then meet

plaint: e%\d6i>Tui> TUV Apeiai cDv 5ta TI\V Kara TOV viov TOV 6eov ft\aa (f)r)fj.iai , (fipovovvTUv 5 /card TOV ayiov Tr^eu/xaros. See Swete in Diet. Chr. Biogr., s.v. Holy Ghost, p. 121, 122.

makes the same com TW&V diro p.tv

again.
2.

5teA0cbi

5ia

fj..]

St

John

viii

should be added to those given by Tischendorf in loco.

59.
ref.

This

3. 6.

\ido(3o\i] cp.

ii

2.

aypa^ov]

i.e.

not so called in

T&V oduiv evp. c.] Roads sometimes divide, and then the divergent portions meet So here, people again lower down. differ on most points but agree on others, so that you never can be sure where they agree and where they
ib.
^?Ti

and

rivers

Scripture.

are at issue.

M.

10

H^
2.
"E^et

GREGOA Y OF NAZIANZUS
ovv TL KCLI Bvo-^epe^ 6 Trepl TOV OTL ev rot? Trepl TOV viov \OJOLS dTro/ca/jiovov
fjuev

\oyos, ov
fjLOVTes

ol

dvOpwTTOi
yjpr)

OepfJLOTepov
TL

TW

TTvevfJiaTi

TrpocrTrarj

\aiovcn,
5 yStcoro?

yap

TTUVTW^

avTovs daeftelv,
^jjuel^

ovSe

eaTiv avTols

o ySto?

ttXX OTI /cal

TW

Tr\r)6ei

w
*,

dTTOKvaicrOevTes

TavTo

Trdo~%ofjLev

rot?

ot

eTreiSdv Trpos TL
Oyaot&)9,

TWV

fBpwfJiaTwv drj^iaOwcn,

TrdvTa \oyov
10

OyLt&)9

StSoTft)

wairep eKelvoi TT^O? Tpo^rjv^ TO TTl^eOyLta, Kal

TO
jjuev

$pa/j,LTaL, Kal o 0eos So^aaOtfaeTaL.

eiv

ovv
rj

Kal
rfj

$LaLpeLcr0aL,

Trapd
TrpO(T(p6pMv
2.
2

TTJ

Trocra^ws ?} Oeia ypa$f) voelTai Kal \eyeTaL, Oewpia /^apTvpLwv, Kal o TL Trapd
TOV cd
||

TO TrvevfJia

TO

/>tera

TOV VLOV]

om

om

ot

||

5 aurots ear

b
2.

The enquiry about the Holy

is

Controversialists defeated over the Son attack the Holy Ghost the more eagerly. Good Chris tians, sick of argument, wish the
difficult.

Ghost

and to insert it before Otherwise we must suppose that some words have fallen out after dr)5ia6uo~i, such as Trdvra dirodv, jrdvTa.
o~rp(f>ovTai,

7i>6s

followed by
sentence.

rj/zets

ovv to

enquiry
try.

But we must alone. shall not discuss the meaning

left

begin a

new

The
:

required

of holy" and of Spirit^ or of the two words together. That has been done by otJiers.
3.

sense is plain, though it cannot be that as got out of the present text people of delicate stomach, who

yap dXX
does

&vdpuTTOL\ The clause XPV TI KrA., as well as the opposed on /cat T?^ *, shows that Gr.
ot

have had something offered them which they dislike, turn against food
in

general, so we,

disgusted
to

with
the
to

the

Eunomian arguments about

are
disinclined
listen

not mean men, including good Christians who dislike con i.e. the men, his troversy, but

Son,

arguments of any kind about the Spirit, or indeed on any religious

i Thess. As, however, 6 \6yos is here the argument, and not directly the word of God, Gr. shrinks from
iii

opponents. Their very failure, and the exhaustion of their arguments about the Son (a.7roKa/j,6i>Tts), make

subject. 6 \6yos Spa/ietYcu] g.

i.

them the more keen upon the Spirit.

6.
7.
a.TroK.va.LO OtvTes]

in their attack

KaKOffiTOLs]
ol e-n-eidav

Cp. i. squeamish about

i

making
(rercu,
1 1
.

// the subject of 8o^ao-0rjas in St Paul.

their diet.

Troo-axws] in

how many

differ

MSS. appear to give no sign of any other reading, but the grammar is in hope
ib.

KT\.]

The

less confusion.

The simplest remedy

strike

senses the words Trvevfj.a and 017105 are used in Scripture. 13. /j.apTvpiu>v] the texts that bear upon the investigation.

ent

would be

to

out

ot

before

THEOLOGICAL ORATION V
afJL<f>oiv

47

TO ef 0-vvrjfjifj.evov, Xey&> Se TO rb (vyiov, eTepois Trap^aofjuev, oi Kal eavTols real i]fjblv eVet KOI ?;//,e? TavTa e/ceivois. avTol Se 7T(f)i\,o<TO(f)rJKacriv,
7T/909 TCL
3.
ef>79

Ot pev

TOV \6yov Tpe^o^eOa. ovv, &)? %evov Tiva 6eov KOI TrapeyypaTTTOv
TO Trvev^a TO ayiov, Sva^epaivovTes,
teal
e/eet

io-a<yovTwv

r)/j,wv

7rp07ro\/jLovvT6s
<f)6/3ov,

TOV

ypd/A/jiaTOs,

L(TTO)crav

ov

/JLTJ

o-/cTG0(Tav OTI evSv/uLd T?)?

eaTi ^o/So?, Kal crafya)? acrefleias eaTiv avTols rj

TOV ra?

ypd/jL/jiaTos,
eV(7Tttcre69

co? Sei^OijaeTaL [JiiKpov v(TTpov, eVetSaz/ 10 CIVTWV et? Svva/jiiv SteXe y^twyLte^. ^yLtet? Se
T?)

TOCTOVTOV 0appov/jiv

OeoTrjTi TOV TrvevfJiaTos,

o Trpea-

060\ojia^ evTevOev ap^o/JieOa, ra?

(f>a)va$

e<pap/jLooi>Ts,

KCIV

ravTa
||

.TO.VTO]

ravra
a,

.ravra
i

ceg

4 rpe\l/w^eda

eg

3.

rtva b

12 o]

w Reg.

Or.

evret Kal ij^els] The use of where perh. we might have expected ws, seems to be in favour of the reading raurd, which would thus be taken to mean, since we

3.

cVei,

Jiead of the Holy Ghost is absohtte. He is the Light that lighteneth every

man, equally u itJi the Father and the Soti. I will fearlessly proclaim

Him.
5. Trap^yypaTTTov} tered on the list cp.
;

Hut the MSS. agree with them. are not of very great value in matters of this kind (and it must be remem bered that the principal MS. fails us
at this point) ; and it would be diffi cult to supply a verb that would
suit ravrd,
ffo<f>ov/u.fv

wrongly en
iii

18.

7.

7rpo7roXe^,oCz/res

r.
;

will not say T?}J ypcupijs

Gr. yp.] cp. iv I oi

Ps. Hi 6

TOV

ypdfjL/m.aros tep6criAoi. ib. e /cet 0.] <po(3ou[ji.evoi.

which the obvious 0i\owould not do. E?ret will

:

(liii
1 1

5).
.

et s

Svva/uuv]

to the best

of our

therefore indicate that the proposed division of labour is a fair one the
Zrepoi (by not Basil,
still

power.
12.

whom

Oappovpev
1

TTJ 6.]

have such

Gr. prob. means, but students who were

living to profit

by

his labours),

not merely in the confidence in, sense of believing that the thing is so, but in that of resting upon it for
support.
ib.

have worked

at that particular study for our advantage as well as their and we will leave it to them, own, since we are labouring at this other for theirs as well as ours. 3. Zeal for the letter of Scripture is sometimes a cloak for sinftd un belief. confidence in the GodAf}>

-n-peapfvo/j-ev]
rrjs

revere

1
,

cp.

5.

13.

deoXoyias]

of our ac

count of the Godhead. For numerous exx. of the use of the word, see Suicer s.v.
ib. frrevdev] explained by clause raj auras... e0ap/x6^oi/Tes.

the

10

H8
ro\^rjporepov.

GREGORY OF NAZIANZUS
f]v

TO
(/>w?

TO d\r)0ivov, o

</>&m

fet

Trdvra
TO
<<W9

avOpwjrov ep^o/juevov TO aKyOivov, o

/cocr/jiov,

et9

TOZ>

/coV/ito^, o Trarijp.
av6pu>7rov

r)v

Trdvra
TO
</>W9

(/>o>Ttfet

ep^ofjuevov et9 rov

</>&mfet

6 vlbs.

r/v

TO d\r)6ivov, o
KOO-JJLOV, o
?}^.
<a>?,

irdvra

av6pa>7rov
?7z>,

ep-%6fj,evov et9

TO^
ez>

aXXo9
/cat
^>w?,

/cat 77^, /cat

ez^

T^y

aXX
Ezy TO)

aXX

0W9,

et? ^609.

TOUTO eo-nv o
<^eoTt

/cat

Aa/3tS

TTporepov, \e>ya)V zwz ^yLtet? /cat reOedfjueOa /cat Krjpvcr(TO/j,v, IK 10 7raT/)09 /caTaXayit/3a^oz/T69 TOI* ftw eV
</>ft>9

o-ou otyo/jLeda

/cat
<^fo>?.

</>a)T09

ToO
TO>

<^&)Tt

TT^euyLtaTt, crvvTO/jiov /cat

direpiTTov

rf]s T/3taSo9
7^yLtet9

0eo\oyiav.

dOeTwv
et
f
<f>o/3

dQereirco, 6 dvofjb&v dvo^eirw

fcal /cr]pv(7(TO/jLV.
<7OyLtez^,

yit?)

eV 0/309 V tyrfkov dvaprjo-ofieOa /cat rcdrcdQev aKovoi^eOa. v^ruxrofjiev TO

el

15 ou

r]0 r)o-6/jie0a.

&e /cat

^o^O^ao^eOa,
T)V

^o-v

ov K7jpvcrcrovTs. Et ?V OT6 4.

Ol)/C

?;Z/

TTdTl,

OT

OVK rV O
||

7 Trporepov e^avraadTj

dg

||

0eoXo7iai>]

0^0X0710^ b

13

/ecu

Kr]pv<r<rofji.v]

om
is

/cat

||

i.

TJJ*

r6 0cDs]
to

John
T\V

9.

There
in-

13.

eV
6 pos

opos v\krj\bv KT\.] Is. xl.

ti\f/.

no need
to
;

suppose that Gr.

into

9
fj,Tj

evr

tends

copula

Father.

mere the true light was the would more TTCITT/P

a
in

make

0o/3eicr^e

dvdp-rjdL ... vif/weraTe, et7r6^... I5oi) o Qeos

TJ/JLUV.

naturally be
0d>s.

apposition

to

TO

ev ry 0wri o-ov] Ps. xxxv 10 8. Both parts of the verse (xxxvi 9). are frequently quoted by the Fathers as containing the doctrine of the For the first half cp. Trinity. Ambr. de Sp. S.\ 15.
9.
is

ei /XT? KQ.rwQtv a /c.] Gr. 14. prob. thinks of his favourite reference to Moses on Sinai, and of the unprepared people who were forbidden to go up with him.

15.

et

5e

/cat

0o/3.]

and

if luc

Te6edfj.e9a KT\.]
i

The passage
i

influenced by
ib.

John

3,

5.

0WTOS rov 7rarp6s]

in the

This
light

is
;

implied the Holy Ghost

word
is

Thy

the Father s light, which implies that the Source from

should be afraid at all, it will be for holding our peace, not for proclaiming Him. 4. 77iere never was a time when He was not. No one person of the Trinity can be imagined to exist or to have ever existedwithout the others ; for an imperfect Godhead is unthinkable; especially a Godhead without
1

which
12.

He

proceeds

is

light also.
Is.

holiness.

xxi 2; with possibly a reminiscence of Ez.

6 dBeruiv KT\.]
iii

He

If He ever began
level

is

on a

with us.
us, as

How then
does,
to

to exist,

could

He

raise

He

27.

Godhead?

rIIKG LOGICAL ORA 7 ION V

el r)v
i

149

ore ov/c
ev
TJV

r]v

o f09, r/v ore ovSe TO TrvevfJba TO (iyiov.

TO

air

ap%^9, Kal

TCL
TCL

rpia.

el

TO

ev

KCLTW

/3aXXet9,
<IT\OVS

ToXyLtco, teal

Xeyw,
/

/j,rj&e

8vo

#779

avw.

Tt9
el

jap
fjirj

OeOTTfTO^

OVY]<Jl<$

fMoXkoV &
7rpo<;

T/9

OeOTT]^,

T\eia
&e

Te\eLa 8e
/JUT)

TTCO?,

fj

\ei7rei TL
e^oi,

Te\eiw<riv ;

\ei7rei, 5

7T&)9,
;

e^ovarj TO

ayiov
77

8
r)

av TTW?,
ayiOTrjs
O.UTT;,

/JLTJ

TOVTO
rj
Tt<?

rj

yap

a\\rj Tt? irapa TOVTO

eiirep
T<M

KOI

voeiTai, \eyeTO) Tt?*

cocrTrep
teal

77

7ro>9

a/jieivov

ov
el

Oecp

elvai

TTOTC
rjv,

&i%a

Trvev/jiaTos.
fjiiicpov

/AT)

air

dp^f)?

JJLGT

e/juov

10

TeTa/CTaL, Kal el
T/jLv6/jL0a.
77
7Tft>9

Trpb
yU-CT
;

efjLov.
eyLtOl),

xpovw jap
7TW9
6yLt

cnro Oeov

el

TeTa/CTai

(JvvaTTTei 6eoTt]Ti

5.

MaXXoz^

Be

(friXoo-otyijcrco

CTOL

Trepl

avTov

avwdev.

TO 15 Trepl Tpid&os yap TrpoTepov SieiXij^a/jiev. TO ayiov ^a&Bov/catoi, fjiev ovbe elvai, TO Trapdirav
/cal

4.

om

TO ayiov cef 2g
:

||

rpict]

+ TJV
:
||

||

4 dean)?
T,

ei /UT;

reXeta]
||

ros Tj/uireXeia b

OeorijTos

et /^T;

reXeia

deoTrjs
17

(ei

suprascr.) ^77 reXeta c

6 5 av] 5e c
ai T77 ceg
i|

||

77; yap]

ei

7ap dfg
||

0710x775]

om

77

||

77

aim?]

10 8txa] + TOudfg

11

aTroJ

+ rof duo
Holy

Colb.

3.

/iTjSe

ra
1

5i/o

^TJS

&vu]
it

1 venuseless

of the
I
it

Spirit,

and

in that case

ture to

tell

you not

to set the other

is

two up

either,"

because
attempt
I

and
4.

illogical to
ei
/XT?

it.

should like to be informed what is supposed to be; or if etc. 10. /ter e^cou] in company with

reXe/a]

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 77 yu.7j reXet a. 6. TOVTO Zx ovcra ] fj-rj By roOro Gr. means the Holy Ghost. Besides the su77 yap dXXTj rts] 7. perior MS. authority for 77, it accords better with the Kal before 77 TIS,
unintelligible with quite in Gr. s style to interpose the question with Kal before passing on to the second horn of the dilemma. Either the holiness of the Godhead is independent
ct.

creatures like us. 5. The Sadducees denied His existence. Some of the best Greek thinkers had glimpses of Him, btit there was no agreement among them

on the point.
are divided.

Christians likewise

While some believe Him to be God, some think Him a Divine operation, or even a creature; some make nice distinctions between His nature and those of the Father and
Son.
l

which would be
It
is

14.

iJUKpbv
;

avudev]

little farther

back

the

same comparative use

in Troppwdev
ii

which we observed
it 15. cp. iv 16.

2.

ISO
evo/jLicrav

GREGORY OF NAZIANZUS
1

ovBe ydp dyyeXovs, ovBe dvdo~TacriV

rfj

OVK oiB
7ra\aia

odev ra? Toaavras Trepl avrov ^aprvpias ev

BiaTTTVo~avTe<).
T)/JLIV

\^\\r)vcov Be 01 0eo\oyiKGt)Tepoi, KCLI

TTpoo-eyyio-avres,

e^avrdaO^crav

/jbev,

GO?

e/juol

5 Trepl Be rrjv

K\r\aiv Bw]ve%Qr)o~av, vovv rov Traz^ro?, Kal TOV

Ka&*

OvpaOev vovv, Kal rd rotavra Trpoo-ayopevaavres. rwv Be ol Be ao(f)a)v ol /juev evepyeiav rovro vTre\aj3ov,
r)/Ji>as

KTLO~jJia,

ol Be Oeov,

ol Be

OVK eyvcoaav oTrorepov TOVTCOV,

10

crdo-Tjs.

Kal

Bid TOVTO
Trepl

ovre ae^ovcnv, ovre

w
\iav

avTov

BiaKei/jievoi,, jmaXXov Be Kal

elo-lv

eu<76ySet9,

ol Be TO\/JLWCTIV evaefteiv Kal rot?

d\\a)v Be TJKovaa /jLerpovvrcov OeoTiyra crodxoTepcov, ot rpia 15 /juev elvat KaO^ rj/juds ofJuo Koyovo i rd voov/Jbeva, roaovTOV Be d\\ij\wv Bieo-rrjo-av, co? TO fjuev Kal ovaia Kal Bvvd/jiei,
5. g ovderepov] ovSev erepov in nonnull.
f
||

1 1

Trept

avrov]

irepi O.VTO c

repuv]
i.

<ro<pwTepoi>

Gr.

s
;

Acts ov8 yap dyy.] remark is not exactly

xxiii 8.

logical

the denial of angels would not involve the denial of the Holy It looks as if he had care Spirit. lessly taken Tn/eu/xa in that passage
(ydp)
to

because, although orthodox divines are included in the phrase, Gr. is thinking most of the heretical doctors.
ir. yu^crws 7rajs...5ta/c.] hold a kind of neutral position with regard to

= dyiov

TTV.

Him?
12.
1 -

8t.aTrTVffavTes] roo-airras Gr. prob.

3.

Cp. i 2. By ras means, as De

fj^XP

Billy interprets, tot ac tania. ib. EAX^i/oH 5 oi 6.] no doubt If the esp. Plato and Aristotle. actual expression vous roO 7ra^r6sdoes

Like the &XP L Sta^ot as] which has occurred several times in these Orations, axpi means
in thought and no farther. They have not the courage to express it. 14. &\\uv Se rJKovcra] I have heard
others, still cleverer,

not occur in Plato, the thought is frequently there, and prob. the ex pression itself in some of the NeoPlatonists.

head.

It

is

not

meting out God known whom he

our notion
is

means.
15. TO, voov/j.eva] ^tliat

vovv

comes

TOV Ovpadev from Arist. de Gen. An.

The phrase

that of three existences.

is

The

neut.

5.
i.e.

8L-r]vex^ r] ffai

they

differed

used throughout to avoid undue handling of personal language.

1

6.

from one another. TWV Ka6 iifjL. cr. ]

fi

6.

5ie o

T77<7ai

ist aor.,

they put

of our

own

them at such a distance from each

other, as to

clever people, as opp. to EXX^wj/. There is an ironical tone in co&uv,

make

the first

etc.

THEOLOGICAL ORATION V
TTOielv

IS

dopiO TOV

TO Be Swd/jiei,

ov/c
/J>ev,

ovcria Be
jja^ovfjievoi

TO Be
rot s

d/ji(f)OT6pois

TrepiypaTTToV aXkov Tpoirov

ov,

Kal crvvepryov, Kal \eiTovpyov ovo/jid^ovTas, Kal

ovo^acri

ev

rofc

rd^iv

fcal

%dpiv TWV Trpaj/jbdrwv

5

aKo\ov6iav elvai vo^i^ovTa^.

6.

H/uz; Be

7T/009

JJLGV

rou? ovBe elvai uTretA/^oTa?

.

ovBels Xo709, ^7 rou? \7jpovvras ev "EAA/r/crtz d/j,apTc0\)v e\au(D TriavOeirj/jiev et? TOV \oyov.

/jurjBe

yap
Se

irpos
TI

TOV? aXXou? OVTCO $ia\e6/jie9a. TO KaO* eavTo v^ecTTriKOTwv TrdvTcos

jrvevfjia

TO ayiov
TJ

TWV
ev 10

vTToOeTeov,

TCOV

CTepw OewpovfjievGov

MV TO pey ovaLav Kakovo-iv

(TV/jiffe/By/cos.
el f^ev

ol rrepl

TavTa Sewoi, TO Be
evep^eia TOVTO av
5
vo/j,iovTa.s] -res
1)

ovv
rj

o-vfjL^e/3 rjKev,

eir]

Oeov.
7

TI
<yap

eTepov,
b: ovde

TLVOS
ce

TOVTO
||

6.

ouSeis] ovdeis o

ets

duo Reg.

a b
(L\\ov rpfaov tun/*.] imitating, 2. though in a somewhat different form, etc. He seems to mean those,

He
8.

is

a creature,

how can we
be God.

be

lieve in
It

Him?

He must

a/j.apr.

^Xat w] Ps. cxl (cxli) 5.

Arius.
4.
X<ipts

TOL^LV

Kal

X^P iV ]

The word

appears to be used in the sense which Lidd. and Scott put as iv 2, viz. homage due, majesty ; and rdts accordingly will be, not ex actly the order in which the names stand in the Bible, but the rank Who which is inherent in each. think that the rank and dignity of the respective names denotes a gra dation of the realities which they represent. The TT pay /mar a, of course, are the three Blessed Persons them
selves.

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 d/iaprwXot are not oppo nents (as the Donatists might have said) too bad even to be argued

may

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. T&V Ka6 eavrb u0.] either an 9. independent subsistence, or a thing
observed in something
1

6.

I shall

Against Saddncee and Greek not indulge myself to argue,

The but only against the others* Holy Ghost is either a contingent or a substantive existence. Ifcontingent, He must be a Divine operation or influence; but this does not agree
with the personal language of Scripture. If He is a substantive ex
istence, He is either God or a

else.

something contin a thing which gent, a contingency happens to be so, but might have been otherwise.
2
.

(Ti

^jSe/STj/cos]

13. tvtpycia TOVTO av efy 6.]

it

(the

there is no betwixt

and

creature; between. If

Holy Spirit so conceived of) will be an operation of God an influence,

an
inspiration,

or

the

like

for

IS 2

GREGORY OF NAZIANZUS
TTO)?

yap

ua\\ov

real

(frevyet

crvvOeo-iv.

KOI

el

evepyeia,
evepTTW? ovv
TO>

evepyrjOrjcreTai &Y)\OV OTY, ov/c evepyij&ei, /cal Q/JUOV

yrjOijvat

TravaeraL.

TOLOVTOV yap

77

evepyeta.

rd&e \eyei, /cal dcpopi^ei, /cal Xvirelrai, /cal Trapo^vverai,, /cal ocra Kwovfjuevov crac^co? early, ov /civrjcrea)? ;
evepyei, /cal
el

Se

ovaia

77,9,
rj

ov rwv wepl
#609.
ej;

rrjv

ovcriav,

tfroi,

/crier/la
yu/tySe-

VTroXrj^OijcreTaL,

fjuecrov

yap

ri TOVTWV, rjrot
ol

repov

{Jbere^ov,

rj

dfjL^olv

avvOerov, ov& av

rot/?

aXX el /Jiev /crtcryu-a, rpaye\d(j)ov<i 7r\drrovre^ evvorfaaiev. 10 Tra)? 6t9 avro TTicrTevofjiev, TJ ev avra) TeX,iovfA0a ; ov yap ravrov eo-Ti iria-Teveiv 6t9 TL, /cal Trepl avrov Tnareveiv.
TO i^ev yap earl BeoTTjro^, TO Se Travros Trpdyaaro^. el 8e 6eos, aXX* ov Acrtcr/xa, ovSe Troirjua, ovSe crvv$ov\ov, ovS*
oX&>9

TI ra)v TaTreuvwv ovoadrcov.

/cat et]

om
it

ei

\\

rw] TO b

Or.

what
1.

else

could

de or
t
1

from -whom
assumed

9.

Tpaye\d(f>ovs]

the typical fa

besides could it
(pevyei

come?"

bulous compound.
It is

a6i>6

ecr iv]

10.

Te\eioufj.eda] in

baptism; cp.

that all will agree that the simpler the account, the better.
2.

29-

evepy r]0r](reTai...7rav(reTai]

The

thing

fut. is logical,

It is not temporal. of the very nature of an operation of independent to be incapable action, or to continue when the

operator stops.
3.

not the same ] in anything, and to believe statements about it; the first is peculiar to God, the second can be done with any thing? See Pearson on the Creed / believe in God; who rightly says that the distinction is
tb.

ov

yap ratrdi

it is

to believe

however,

TTWS odv evepyei] attributes to

The
the

Bible,

more

characteristic of

Western than

Holy

Spirit operations of His own, such as this and that (rd5e), saying

of Eastern theology. 13. ou5 irottjfia] sc. eari. The apodosis begins at this point, not at d\\
OU
KTifffJ.0..

separating (an inexact reminiscence of Acts xiii 2).

4.
5.
ib.

XuTreircu]

Eph.

irapo^vveTai]

iv 30. Is. Ixiii 10.

it is your turn, Is He begotten or unbegotten ? If begotten, of whom ? If of the Father, there

7.

Now
,

Kivovfdvov]

middle

voice.

are two Sons; if of the Son,

He

is

These are notes, Gr. says, not of a motion in the abstract (such as an frtpyeia is), but of the thing which
is

in motion.
6.

TWJ

irepl

istence, istence.

and

an ex TT]V ou.] not an attribute of ex

Your names do not Because we are obliged terrify me. to speak of Sonship in the God head, it docs not follow that all earthly nomenclaitire would apply; or at that rate you will have to say ah
a grandson

manner of strange

things.

THEOLOGICAL ORATION V
7.

153
7re/jL7recrOo)crav,

^vravOa
Kal
el

cro? 6

Xoyo?

ai afavBovai
rj

oi

(7vX\,oyi(TfjLol

7T\eKeada)o-av.

yevvijTov.

djevvrjTOV TrdvTws, rj TCL ovo [lev dyevwrjTOv, dvap%a. el Se

yevvrjTOv, vTTO&iatpei,

irdXiv
Kal

rj

etc

TOV Trarpos TOVTO,

el

rj

e/c

TOV viov.
<rv

KOL

el jJLev etc

TOV Trarpos, viol Svo Kal

oiSvpovs,
/3ouXet,
rj

d$e\(f)Oi. 5

8e

fJLOi

TrXarre

rov

/juev

Trpeo-pvTepov, TOV Se vewrepov eVe^Sr/ \iav el c^XocrcoyitaTO?. el be e/c TOV vlov, ov Trefyrjve, ^ai, real viwvos r^ilv 6e6$
TL

av yevoiTO irapabo^oTepov ; TavTa

fjuev

ovv oi

cro<pol

TOV

Ka/co7roif)crai,, TCL oe

ayaOa ypdfaw
TCL

ov 6e\ovTes.

eya) $e el 10
TCL

ev

ea)pci)v
,

dvaytcaiav

TJ)V Siaipeaiv, eBe^dfiTjv

av

Trpdy-

TI

ov jdp, eireiBrj /cara Tiva (j)o/3r)0els o ov vios, ^vvrfdevTwv rj/jLwv aXX&)? v^jrr)\OTepav vlb? oi/ro)? evSei^aaOai TO etc TOV Oeov Kal o/jLOovaiov, ij&rj Kal olrjreov dva<yKalov elvai ra? /cdrco /cX^cret?, Kal T?)? 15 av 77 ra^a awyyeveias, fJieTafyepeiv eirl TO Oelov.
ov

ovoaaTa.

av ye Kal dppeva TOV 6eov

r)fuv UTroXaySot?,

Kara TOV \6yov

TovTQVy OTL Oeos ovoad^eTai, Kal waTijp ; Kal 6rj\v TL rrjv OeoTijTa, ocrov eTrl rat? KX^aecn ; Kal TO Trvev^a ovbeTepov,
OTI
7.
firj <yevvr]TiKov
;

el

oe aoi Kal TOVTO Trat^Beirj,

||

Trj
TI

eavTov 20
Reg. a
off are

vTTodiaiprjaet.

Reg. Cypr.
*

15 TTJS] ras

||

18

om

6 X.]

now for your

-

says

would not scare him

say
3.

dyevv-rjTov. 5vo TO. ai/apx a l vlz the Father

T?

It

begins at

and the
6.

Spirit.
5<:

<rv

/xot

TrX.j

This

is

Gr.

such as that of viuvbs. Not that he admits that such a name would necessarily be applicable, even if the facts were as suggested. This
is

interpolation

into

his

adversary

shewn
12.

in the next sentence.

argument.
7.

/card,

riva G~.

v\p.]

according

0i\ocrt6yuaros]

i.e.

determined

to refer everything to material stan-

dards.
9.
is

(ro0oi TOU Ka/c.]

Jer. iv 22.

It

hard to see

clause by

is good. anything in Scripture.

Gr. balances this and will not write what It is not a reference to

why

No

doubt

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 transto

the Eunomian literature was as extensive as its oral polemic. n. rd 7rpd.yiJ.aTa] much as at the end of The names which he 5.

ferred straightway to the

20.
ei

Godhead.
TT.]

5^

croi K.

rovro

you
cp.

like to
iii

carry the

and if game farther ;

154

GREGORY OF NAZIANZUS
/jivOovs, yevvrjcracrOai

0\tjcrei TOV 6ebv avyyevofjievov, /caTa rou? 7ra\aiovs

real

TOV viov, elw^yQri rt? r^uv KOI Kal Qva\evTivov Oeos dppev60r)\v^ TOV TOV$ MapKia)vo$
y

8.

E-Trel

Trjv /jirjSev

Be crov TTJV TrpcoTTjv biaipecriv ov dyevviJTOV /cal yewr/Toi) fjuecrov v

j

avTLKa ofyrjcrovTai
dSe\(f)ol
r?}?

o~oi

jJueTa

T?}?

ae/jLvrjS

Siaipecrews ol

Kal ol

VLGOVOL,

wcfjrep

TWOS
yap

Secr/jiov

7ro\v7r\oKov

TrpMTTjs

dpxfjs

\v6eicrr)s

crvvc^ia\vdevTes^
OTJCTGLS

Kal

r?}?

10 ^eoXo yt/ct? vTroycopi^cravTes.

etTre
fJLOiy

TTOV
r?}9

TO CKTropevTov,

jjiecrov
TJ

dvafyavev
ere

cr?}?

cjiaipecrews,

Kal Trapa
elcra-

Kpeicrcrovos
el

KaTa

0eo\6yov, TOV crwTrjpos

rjfjucov,

15

; Trjv cfxovrjv efceivrjv TWV crwv efetXe? evay/jirj Sia Trjv TpiT^v crov SiaOrftC rjv, To Trvevfjia TO dyiov, o Trapa TOV TraTpos K7ropevTaL- o Ka0* ocrov /jLV eKeWev KTTOpeveTai, ov KTicr/JLa" KaO* oaov &e ov yewr/Tois, ov%
>,

om

/ecu

otaXf^eto-r/s

bdf

8. 8 OvaXevTivov aceg 16 om eKiropeverai f

||

ot

viuvoi]

om

ot

df

|j

9 Xu^etcr^s]

r.

<rvyyev6fJivov^
;

by intercourse
iii

yap avr&v eKaarov dppev6dr)\vv,

oti-

with His own witt

ancient fables
cism.

cp.

6.

The

are prob. those of

heathen mythology, not of GnostiMap/awvos] 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. de^ dppev6d-r)\vs] Gr. does not ib.
3.
;

rws* Trp&rov TOV llpoTrdropa ^vwadai Kara avfryiav rrj eavrov Evvoig. KT\. who devised those atcDvas] 4.

strange Aeons? 8. / do not admit that He must either begotten or unbegotten. be Christ says that He proceeds? You Our pcnvers ask what that means. are insufficient to explain.
9.

ctpx^s] as

ii

2
5>

an *&*.*

Aeo>c6$

seems to be used

in the sense
retir-

of a knot.
ib.

rrjs 6. vTro-^wp-fjffavT^}

ing from head?

14-

yo^t)

account of the Godto suit

Sia r^v Tpir^v a. 5.]

mean
tlp/o.,

that Val. taught that God was but only compares the God who has just been imagined with the bisexual beings of the Valentinian system.

your Third Testament? or, as we might say, your Newest Testament? TO 7n>....e/c7ropei/eTcu] John xv ib.
26.
15. eiceWev] as the Father.

from such a source

See Iren.

elvai

THEOLOGICAL ORATION V

155

icaff oaov Be dyevvrJTOv K.al yevvijTov jjuecrov, #eo9. KOL ovTco (Tov ra? TWV av\\oyio~fjia)v dp/cvs oiatfrvyov $609 TWV awv Siaipeo-ewv Icr^vpoTepo^. rt? ovv rj
,

eljre

crv

rrjv

dyevvrjo-Lav

TOV Trarpos,
KCLI

/cayo*
5

TTJV yevvrjcriv

TOV VLOV
KCLI

<^v(Tio\oyi^cro),

TTJV

eKTropevaiv
et?

TOV

TTvev/jiaTos,

7rapa7r\7]/CTi(ra)fjiev
fcal

d/jucj^co

deov
TO,

/jLVCTTrjpia

TrapaKVTTTOVTes
$vvd/j,evoi,
teal

TavTa rtVe?;
tyd/jL/jiov

ol

fjUTjoe

ev

TTocrlv

elSevai

{i7]8e

OdXacrcrayv,
/j,r)

KCLI

(TTa<y6vas

VTOV,

rjp,epa<$

aicovos e^apiOfAelaOai,
/cal

OTL

76 6eov {3d06(Tiv e/jL/3aTVLV, dpprjTov KOI vTrep \6<yov

9.
eivat,

\6yov vire^eiv TT}? OVTCOS 10

Trvev^aTi^ Trpos TO

^>u<re&)?.

Tt ovv
vlov
;

ecrrt, (frrjcriv, o \ei7rei rcS

yap IJLTJ \6i7rov TL rjv, fto? av TJV. ov \6L7reiv ovSe yap eXXetTT^? Oeos TO Se TT}? ercfyavGews, lv
el
TI

elVco,

rrJ9 Trpbs

a\\ r]\a
i

o-%ecre&>9

Sidcfropov Sidcfropov i$
vlu>

KOI

Trjv /cXijcriv TreTroifjKev.

ovSe yap ro5

e XXen|a9
r)

Xetvret

TI 7T/309 TO elvcu, TTaTepa, ov$e

yap

VLOTTJS,

aXX*

KOI TOJ TraTpl ov Trapa TOVTO TraTrjp. rj OVTO) ye ov TO elvai vlbv 7T/909 yap vlos 6 iraTTjp.
2

Xa-x/ret rt

aXX

OVK

dlCKfnryw d 9. bcdf
I]

||

3 KT^fporepos] vif/ijXoTepos
||

tres

Colb.
||

||

6 TrapaTr\rjKTLdiafiopov sec.

loco e

17

om

13 viov] viw b TL b oi Se] ov c

|,

||

15 14 eX\nri]$ cd f 18 \ei\pet] XeiTrei c

2 2

om
||

19 VLOV] via b

The term K.yevv.fj.{crot>] denotes a relationship to the Unbegotten Father which is at least not more distant than that of
i.

dyevv.

fKiropeteffdcu

Generation, and therefore implies the essential Deity of Him who so proceeds.
5.
<f)v<no\oyr]crui]

ib. to submit? \6yov v-rr^eiv} present an account S 9. Where does He come short of being a Son ? yoti ask. In nothing. // is 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

toill tell
l

you

names denote 2inalterable relationships

within a single nature.

the natural history

6.
secrets

of.

7rapa.Tr\r]KTicr(i}fj,ev]

and

both go
stition.
7.

for prying of God ; a well-known super1

mad

us into the
let

xai ravra nVes]

and who
into

are
?

we

that
i

we shotdd pry
6eov fidOeffiv]

them

8.

6a\acr(rG)i>
i//dfjt.fj.oi>

KT\.]
ii

EC10.

clus.
10.

2.
i

Cor.

The difference of corresponds to a real difference in the mode of Their coming forth into existence, and of Their mutual relation. does "E/c^avcrts not mean Their manifestation to us, but Their eternal issuing forth from the First Source. d\\ OVK eXX. r. irodev] but 19.
14.

e/f^d^crews]

designation

GREGORY OF NAZIANZUS
ravrd
avro Se TO
TroOev, ouSe r?}? /cara TTJV
real

ovaiav v

TO yeyevvfjcrOai, KCLL TO fir] yeyevvrjcrOai, TOV TOV Se VIOV, TO $ TOvO fJiev TTCLTepa, e/CTTOpevecrOai, \va TO acrvyOTrep \eyeTai Trvev/jia ayiov 7rpoo"rjyopevo ev,
TCOV Tpiwv VTroo-Tacrecov ev
TTJ fiia

XVTOV o-M&Tai
TraTijp,
tt

(pvaet,

re

KOI a%ia -n}? OeoTrjTos.

XX
el?

ojrep 6 TraTrjp

ovTe yap 6 vibs iraTrjp, el? yap OVTC TO Trvev^a vios OTL e/c

TOV 06ov,
Trj

yap

o p,ovoyevr)$,

6eoTr)Ti, teal TO ev
17,

10 SaySeXXtoz^
10.

/i^re TCL

aXX ojrep 6 vlo?" v TCL Tpia Tpia ra?9 l^iOTrfo-LV Iva /j,ijTe TO ev Tpia rr)? Trovrjpas vvv Siaipeo-ews.
TO
Trvev/ma
;

Ti ovv ;
;

Oeos
0e6<>.

irdvv

ye.

TL

ovv,

6/jLoovo~iov
2

eiTrep

09 ovv
:

JAOL,
/cat

e/c (frrjo cv,

TOV avTov
\\

TO yeyewTjadat] TO yeyev-rjadai a

om
Ijcd

TO yeyevvrjadai f
||

3
i,

e/c-

rreTTopeva dai
uios]

Reg. Cypr.

jj

6 a|ta] e^ovffta e
||

uios] o iios
crov

8 o

om
:

||

om
:

T<Z

om

rrj

||

10 vi^]

vvv b

Reg.

Cypr.

om

vvv c

vvvi e

////j language does not indicate a de ficiency in any direction, nor the in The TauTa does feriority of essence. not refer only to what has imme diately preceded, viz. that the Father this would not suggest is not Son ; It refers also any thought of to the Son s not being Father, nor the Spirit Son.
v(pe<Tt.s.

between the

persons.

The

latter

observation removes the Sabellian

conception of the unity ; the former removes the Eunomian division of In the construction of the natures.
the last clause, TTJS TT. v. 5ioup^<rews is the predicate after 77 understood, like OVK \\L\J/ws above. 10. You are surprised at our

4.

Trpoa-rjyopevffev]

mentioned
Spirit.

facts

"proclaim

respectively Father,

The aboveThem Son, and Holy

tailing Him God, consubstantialwith the Father. He must be so if there

is

only one

God and one Godhead.

to

the
first

The aor. takes us back to moment when these titles were

assigned in Scripture. viroffTdaewv] here used in the

am ashamed

use earthly illustra tions ; but even in natural history there are very different modes of re
it

5.

production which
to consider.
11.
VO.L

might help you

recognised personal sense. He is not the 7. oVep o Trarrip] Father, but He is all that the Fa ther is.
ib.

56s ovv

/uot]

The word
;

5t56-

He
ii

is

K TOV 6.] The fact that of the Father s essence ( i Cor.

OTL

not used here in its frequent sense of a logical concession for it would be no concession to the
is

Eunomians

12)
8.

(Gr.

One

does not make Him Son. Ta Tpia Trj 0.] The Three again avoids the masc.) are an undivided unit in their
&>

to give what is here It means rather, shew required. me? convince me that it is so. The

Eunomian

offers,

if

convinced that

Three a Trinity nature; the One in the ineffaceable distinction

is

two consubstantial persons issue from the same Divine Source, to acknow ledge each of them to be a God.

THEOLOGICAL ORATION V
TO
fjuev

157

vlov, TO

Be

ou%

viov, elra ofjuoovcria, ical

809 /xot Kal av deov d\\ov, KOI 6eov, KOI Sacra) aoi rrjv avrrjv rpidBa /juerd rcov

deov

real

deov.

avrwv
/ua

ovo/jLarcov
<f)vcri<;

re

/cal

Trpay/judrcov.

el

Be

e?9

0eo?

77

dvcordrco, irbdev Trapao-rijaa) croi rrjv O/JLOLWO-LV ; 5 %r)Tl$ TTaXtV K rO)V KaTCi) KOi TWV 7Tpl (7 ; \iCiV /jLV
77

alcr^pov, /cal ovtc alcr^pov /JLOVOV, a\\d fcal fjudraiov eVtet/Cft)?, /c Kara) rwv dvco rrjv elicacrLav \a[jif3dveiv, KOI
TO>V

aKivr}T<>v

IK TT}? /Severn}? ^ucreco?,

/cat,

o fyrjcn

eK^relo-Oat rd ^wvra ev rot? veicpols o/xco? Be Treipdcrofjiai, 10 rd %dpiv, KavrevOev Sovvai nva TGO \6ya) f3or]6eiav. 7ro\\d dv IK ovv d\\a 7779 /j,ev e^(ov Traprfaeiv poi So/cco,
<rrjv

irepl

^cowv

la"ropias

etVeti/,
T<?

rd

/j,6i>

rj/jiiv

yvcopi/Jia,
77

rd

8e

rot?

O\LJOIS, ocra

irepl

rwv facov

yevecreis

cfrvcris

e^iXore^VTJo-aro.

avrwv
erepcov
o

/c rwv 15 yevvdaOai, yap \eyerai, OVK rd avrd /JLOVOV, ovSe ej; erepcov erepa, d\\d Kal e

Xo^

?*

rd avrd, Kal K rwv avrwv erepa. el Se ru) Kal aXXo? ecrrl rpoTros yevwrjO ea)?, avro
SaTravai/Jbevov
i

Trtcrro?

n
a

eavrov
1O.
deos
K<U

Kal
||

riKrofJbevov.
4

eart
ets

Be

vfi Kal
ets o

5e%o//,at]
(pvcris

+ KO.L

a\\ov deov dfg

:

l|

6eos
f

[J.LO.

0i;<7ts]

fjua
eis

b
/ecu

Colb.

^eos re
i

Reg. Cypr. de fjua

0u<ris

ets
||

Oeos
T;]

/cat

fua 0u(rts

ei 5e

Reg. Cypr.

||

plures Reg. et 10 ra favra]

rov ovra

Or.

Gr. illustrates the illogical character of the offer by a counter-paralogism.

13.
all

TJ/MV yvupifj.a]

known

to us

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.
1

by direct observation; opp. to what only few have had the opporGr. s lore on the tunity of noting. subject is derived from Aristotle.
e 16. erepuv ra aura KT\.] The instance given by Elias is that of some of which are the offfrogs, spring of frogs, and others the spontaneous product of the marsh, and His instance of yet equally frogs. the converse is more true to nature, but a less exact illustration of his

pev<TTTJs~\

tory"

10.

changeable^ transicp. ii 11 TTWS KOLTU pew. eKfrrelffQai ra f.] Is. viii 19;
xxiv
5.

subject.
19.
8aira.vuv.evoi>]

cp. iv 6.

The

ref.

consumed, of course is to
ii

cp.

Luke

the

phoenix

(Herod,

73);

see

GREGORY OF NA7JANZUS
eavrcov, ef

a\\wv

a>wv

et?

aX\,a

re teal /jLeTaTroLOv/jieva, (f)i\OTiuia $vaew$. ^By Be Kal TOV CLVTOV, TO /JLCV ov ytvvrj/jia, TO Be yevvrjfjLa, 7T\rjv
6/jLoovcria
5 Be

o Kal rco TrapovTi

r]/J,TepCdV

7ra>9

JJLOL\\OV TrpoaeoiKev.

ev
6<

Ti

TWV

eiTTWV,

Kal

7rd(TL

yV(*)pl/JLOV,

eTepov
11.

/jLeTafftfo-o/JLai

\oyov.
7TOT6
7]V
,

ASr/yu-

rt

TrXacTyita

^eou.

r/ Se ^

TL Se o ^i]6 T/Ar/fjia rov 7r\dcr/^aro^. ovv ravrov yevvrj/ia. dp (frawerai TrXacryLta, Kal 10 KOL ^/evviffJia ; TTM^ ov ; 6/jLOovo~ia Be Tavra, 1} ri ; TTCO? 8 ov ; co/j,o\6y7]rat, ovv Kal ra Biatyopws vTroaravra TT)? avrrjs

Eua,

<JOL

elvai

ova-la^

eVSe^ecr&u.
rt?

\eya)
rj

Be
rr]V

ravra, OVK

eVt

rrjv

eptov TTJV Tr\do-iv,

JJLTJ

fjLOi

67Ti(f>veo-0a)

15

TOVTWV Oewpwv, 009 eTrl olov re TWV eiKa&fjievcDv ovBev yap

7rl

Be

o~Kr)vr}<;,

TO^JV, TJ Ti TWV oaa -naXiv TWV ^yofjid^cov, ra voovfjieva. ovBe

ov yap TOV Eua Kal 6
;

TT^O? Trdaav e^LKvelaOai,

;

Ka0apa)s

Tr]v aXrjOeiav.
yevwrjfJia,

Kal TL raOra, fyacnv

TO nev
,

TO Be

a\\o
ASrtyu||

TI.
;

TI

ovv;

rj

ov^l TOV avTOV TOV

11.
s

TWO? yap a\\ov

||

fj

Kal

9 TO.VTOV] ravTa acg

11

raj TO e
as

17

(pa.(nv~\

note on Clem, ad Cor. Lightfoot 25. Gr. himself evidently does not
quite believe the fable. as dXXa Me^tcrra/iem] 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. in nature s (^iXoTi/niy, 0.J
1

by
4.

seed.

i.e.

Tira.pwTi\ the case in point J of the Holy Spirit. 11. Ihtttian history, however,
still

presents a better, if
plete, ilhistration.

an

ncom-

Adam, Eve, and

Seth came into being in very different ways; yet they are consubstantial. to have the ravrbv 0.] 9. same nature?
<roi

eagerness to excel" ; cp. 17 0. ^0t\ore^^Tjaaro above. The same ijdrj Se /cot TOV av.] creature produces offspring in more
il>.

14.
15.

e7ri0u^^a>]

Cp.
etri

4.

dewpuv ws

cr/c.]

These

than one way, by generation and otherwise; and both kinds of offspring have the same nature as the Gr. is prob. thinking of parent. the way in which some low forms of animal life appear (like plants) to be propagated by cuttings as well

earthly illustrations form a kind of stage upon which the higher things are represented for our study. ov yap rov evos] This is part 17. 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.

THEOLOGICAL ORATION V
<yevv?)fJ,aTa
;

159
TO
fjiev Tp,rjfj,a,

ovSafjLw^.
n/r)v

cfXXa TL

TO

Se

yevwjfJLa.

/cal

d/n,(f)OTpoi,

TCLVTOV

dv0pfi)7roi,
TT/JO?
e

yap

ovSels dvTepel.
&)?
77

Travarj ovv a

TO

Trvev/jia,

ytvvrj/jia

TrdvTws,

rj

o/juoovcriov,

@OV, Kal

K TWV dvOpWTTLVWV TO
;

SwaTOV

\a/3(OV
e

I"?}?

roX^-v/reci)?
jjirj

eyco

/juev

ol/jiai CTOL /caXco?

^ez^, el

\iav eyvco/cas fyiXoveiicelv, Kal AXXci r/9 7rpoaeKvvr](7 12.

77

TT/JO?

ra SrjXa /jLa^eaOai.
(fryer
;

TOJ TrvevpaTi,

tv

TLS

7}

TWV 7ra\aiwv,
TOVTO

TWV vtwv ;
i]

rt? Se 7rpo(rr)vaTO

TTOV $
;

TO %prjvat
TTo6ei>

7rpo<TKVi>eiv

Trpoaev^ecrOai
;

e%et?

\a/3cov

TTJV

/Jiev

KCLI 10 yeypaTTTai Te\ea)Tpav alrlav

d<ypd(j)ov

dTrooaxTO/jiev vaTepov, fjvlica

av

Trepl

TOV

$ia\e<ya)-

vvv Se TOCTOVTOV eiTrelv l^apKeaei TO jrvevf^d ecrTiv, jjb0a. ev (p Trpoatcvvovfjiev, /cal 3t ov Trpocrev^ojueOa. Ylvevfta
yap,
TTvevfAaTi /cal

rou? TrpocricvvovvTas avTov ev 15 d\rj6eia TrpoGicvveiv Set. real TrdXiv To yap TI Trpocrev^wfjieOa, KCL& o Set, OVK oiSafiev, aXX avTo TO
(f)7]aiv,

Oeos,

teal

TTvevfjia
tcai,

vTrepevTvy^dveL vjrep r^^wv (TTevayfJiols aXaX^rot?. Upoaev^o/juaL rc5 irvev^aTL, 7rpocrvt;o/jiai Se Kal rw i/ot,
wavcrou
1
1

ira.v<rri}

Or.

||

<rot]

ere

ace

1 adr]\a e

12.
1

Xa/Swv ex ets df

\\

16 Set wpoaKweiv
||

quinque Reg. bdf 17

||

||

ret

77X0]

acdefg

|i

8
z;/

Tre/sevrL ^^ai/et]

evrvyx- c

19 Trpoaev^ofj.ai

primo

-^Wyaai (^/

secundo) a

5.

/cat

human
6.

e /c ruij/ t d^^pwTT.] experience Jias shewn yon

7,

6 //

Holy Ghost.
all things

tJie

possibility of what

we
l

hold.

KaXws ^x et
i.e.

better,
7.

that you leave off contending.

"]

had

Again, yoii object that were made through the Son, and therefore the Holy Ghost among them. No more, I answer, than the Father was. He was not

ZyvuKas]

have made

tip

your
is

mind. 12.
not,

made at all. Accept humbly the doctrine of the unity of the Divine persons.
12.
dirodu<rofj.ei

You say that the Spirit

Scripture, It is at

in

an
least

object

of
the

vffrepov]

in

the

ivorship. that spirit

is so

in
1

whole
14. 16.

we worship, and
is
Spirit."

that

which we worship

He

argument, beginning with 21 and culminating in 28.

Tri>eviu.a yap, John iv 24. rb yap TL 7rpo<rei;.] Rom. viii
(pr)<riv]

entirely one with the object of

worship, that worship addressed to the Father is equally addressed to the

26.
19.

jrpoaev^. rep vn/.]

Cor. xiv 15.

160

GREGORY OF NAZIANZUS
teal irvevfjiaTi.

TOVT eaTiv, ev vol

TrvevfjbCiTi,
rj rj

TO ovv Trpoa/cvveiv
/JLOI

7rpocri>X6o-0ai,

ovSev aXXo elvai

avTo eaurc5
OVK av
77

Trjv ev^rjv irpocrdyeiv

KOI

Trjv

o ri9
5

eTraivecreie

QTI Ka\

TOV evos

Trpoatcvvrjo-is

TWV evOewv, teal TWV ev elSo TWV rpiwv earl TTpoa/cvvrjcris,

a^ias KOI r^? OeoTijTO? ; TO iravra Bia TOV vlov

Sia TO ev
KCLI
/jLrjv

T09
ov$e

Tpicrlv ofioTi/JLOV TT)?

e/ceivo (pofirjOijcro/jLai,

yeyovevai \eyeo~6ai, co? evos TWV irdvTwv 6Wo? KOI TOV dyiov Trvev/jiaTos. Travra jap ova yeyovev, eip7]Tai, ov%
10 avrXw? aTravTa

ov$e yap 6 TraTrjp, ovS* ocra

/jurj

yeyovev.

ovv OTL yeyove, Tore

.

TW
firj

via)

09, real

rot? /crtcr/zacrt

eco?

av

TOVTO

Sei/cvvys,
el

ovSev r&5

O)

/3or)0y

Sta Xptcrroi)
15 yeyove, TTCO?
rj

do-effeiav. fiev yeyove, el Be ov ovSe avTos dpwtjcrofAai. TWV TTOLVTWV ev, 77 8ia X^crroO; iravdai ovv
TT/JO?
<yap

Traz^TG)?

KOI TOV TraTepa /ca/ccos TIJJLWV fcaTa TOV fAovoyevovs, /cater] 8e KOL Tip}) KTio-fJia SiSovTa TO TL/jLLO)Tepov vlov aTTOo-Tepelv,

TOV ViOV KaTCL TOV

709,

TTVeVfJiCiTO^.

OV yap 6/jioSov\OV

$7]/jilOVp-

aXX
T7J9

6/JLOTi/jLO)

o-vvSo^a^o/jbevo^.
r?}9

^Sev

yu-era

aeavTov

20 #779

T/3taSo9,

i^rj

K0"fyr]s

TTJV jjiiav (frvcriv

fjLTjoevl irepiTpidSos etCTreays. Kol o TL av aeftda iJLiov,

oyLtota>9
&>9

om
|1

rots

II

0o/37/cro/u.at

||

1 1

5etcts]
i/toi

cdf

14 ap^cr a^cu

|j

17 aTrotrrepeu/

de^ov df de 2 f

||

Tore]

/cai

rare

r.

r6

TrpoffK.

ry

TT^.]

that

worshipping or praying

Gr. thinks in or

ever,

that

he somewhat begs the

by the Spirit, which commanded, are in fact

Not of the worship -rrvevfj-d ecmv. that Gr. definitely takes the first to be the Holy Trvev/Jia in that text Ghost ; but on the principle that worship offered to one person of the Trinity is offered to all, his reasonare ing is correct, if his premisses It must be owned, howaccepted.

are clearly the bringing of prayer and worship by the Spirit This is based upon the to Himself. text first quoted, in which the object

question. iravra 5m roO ft.] John i 3. 7. r utw 56s] assign Him to the i r. Son" as one of the things which were
l

made through Him.

12. r TreptXT/Trri/fy] yotir comprchensive phrase will not help you.

16.

Ka/cc3s

TI/J.WV

honouring

the

Kara] wrongly Father at the exdrjfj..]

pense of the Only-begotten?

ov yap 6fjL. 18. Trvevnaros 6 iu6s.
19.
e/uoO.
fj.era

sc.

TOU

creairroO]

Cp.

THEOLOGICAL ORATION V
TWV Tpi&v
TravTos
e/cTreTTTcoKtos.

l6l

Ka@e\r)s, TO Trdv ear) /caOyprj/ca)?, JJLCL\\OV Be roO

fte\Tiov

fjLi/cpav

rfjs

evaHTews

<f>av-

Taaiav
13.

\a(3elv,
"H/cei,

TJ

7ravre\ij roXf^rjcrat Bvcrcre/Seiav.

rjfjilv

Be

\o<yo$

eV

avTO TO
^rJT7)/jia,

tce<f>d\aiov

/cal

ev,

OTI
,

7rd\ai

TeOvrjKos

KOI

Trj

Trtcrret 5

jcalov 7T/909

vvv dvaicaivi^eTai <jTr]vai Be OJJLWS dvayTOU9 \oyo\eo"xa$, KOI JJLTJ eprj/jujv d\wvai \6<yov
}

e^ovTas, Kal o~vvr]<yopovvTas Trvev/jiaTi. Oeos, Kal 6ebs, TTCO? ou^t Tpels 6eoL; rj
TO Sot;a%6fjLvov
T)
;

el

^09,

(frrjcri,

/cal

TTCO?

ov 7ro\vap^ia

TavTa
o

TLVCS

ol reXecorepot TTJV dcre/3ei,av, 10

fcal ol TT)?

SevTepas
;

/juepL&os,

Xe^w
o

Se row? Trepl TOP viov

[JLOI

7Tft)9

ev<yva)/jiova<>

/juev

yap KOLVOS
t8t09.

Trpos

a/jL(f)OTepov<>

Xoyo9, o
TOIOVTOS.

Be
7rpo<>

TOVTOVS

TL (f)aT

ovv Trpos TOVTOVS To?9 TpideiTai? rjfMv ol TOV viov cr

jjuev

13.
1.

8 01

i]

<pacn

cdf

TO

TTO.V

fay

K0.d.~\

Cp.

4. to

dX<2>i>cu.

2.

fie\riov

fjuKpav"}

Better

have a notion of the union, however incomplete, than to venture upon

such thorough-going ungodliness* 13. It is painful to revive a long- dead controversy; but 1 must

ib. \6yov %.] used in a kind of double sense, which after all is but one; to have the Word, and to have reason. 7roXi apx/a TO 5.] how can the 9.

object

defend myself against the charge of It is brought against us Tritheism. 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 Di theism. ^TT avrb TO to the funda 4.
Ke<p.]

theisticr

which you glorify not Cp. iii i.

be poly-

mental question
reconcile the

itself,

viz.

how

to

of the Three Persons with the unity of God. that had TT; irLarei irapax- ] 5. yielded to faith?
~j.

Godhead

ravra TiVes;] 10. IVho is it that says this? Is it those who go the whole length of ungodliness i.e. the Arians and the Eunomians? or is it, as may well be the case (/cat), those who belong to the second division, and are more or less right-minded with regard to the Son?" Cp. i VLOV /xeTpidf oi Tes. Gr. asks, Trept because part of his argument will

TOJ>

apply to both sections, and part that which comes next only to the
latter.
TL 0ctTe] IVhat do you say ns TritheistsV i.e. What argu ment can you urge against us, whom you call Tritheists, which will not

\oyo\taxas~\
fj.7]

like

d5oXecr%as,

14.

praters?
ib.

to

ep.

dXwpcu] a law term,

l
,

to havejudgment given against us by default? Ep. with BLK-^V understood, which agrees is a kind of cognate ace. after

freq. in

Demosth.

equally apply to yourselves, who worship the Son, even if you have departed from the Spirit?

M.

II

62
TOV

GREGORY OF NAZIANZUS
TTvev/jiaTos

el teal
el fJLev

yap apvelcrOe

/cal

ov a^eo-r^Kare ; v/jLels TOV fjbovoyevovs TTJV Trpoa/cvvrjcnv,

>e

o-atyws

TTa%#e

/jiera

T&V

evavricov

/cal TL (j)i\av0p(07rev6;

fjieOa 7rpo9 v/Jias co?

ov Trdvrr) veveKpwfjiivov^

el

Se cre/3ecr$e,

5 teal

pe^pi TOVTOV
\6yos
V
T?79

oid/ceio-Oe o-WTrjpiw^, vfjias epwrrjcrofjiev

T/9 o

SiOeias v^lv, av TOVTO eyica\rio-6e ; el earc cnWcrea>9, diroKpiO^Te^ Sore KOI r^ilv 6$bv aTTOKpicrecos.
v/JLels

TTJV

&i0eiav aTTOKpovcrrjcrde Xoyois, OVTOL

dp/cecrovcri,.

KOI f]fuv Kara

10
V/JLIV

rrjs

rpiOeias

KOI OVTCD

viK&fJLev,

rot?
f

KdTTyyopois

o-vvTjyopois %pa)fAevoi

ov TL yev-

vaioTepov ;
14.
/cal

Se KOIVOS TUMV Trpos d/ji(f)OTepovs r/9

6^9

aywv

re

^0709; TUMV

^09, on,

jJiia

Gearys

/cat 77/309 ev

ra

ef avrov TTIV avafyopav e%et, /cav rpia TTLo-TevTjrai. ov yap ovSe TO pep irporepov, TO 15 TO JAW yu-aXXoz^, TO Se tfrrov Be vcrTepov ovoe povXrfcrei Te/jLveTat, ov$e B
6eo<$

4 veveKpw/J.evwv b
14
iri<rTev7)T

eparr?7<ru>/xei

ab

14.

13 Xo^os]

+ ecrriv b

3.

0tXav^pw7r.]
6

^a/
6t^.

tenderly

with you?
6.

\67os

TTJS

v/juv]

what

defence do you offerfor your ditheism, ifyou are charged with it ?

X67os o-w&rews] an expression 7. formed on the model of Xo7os cro0t as, yvwaeus,
10.
i

Cor.
/c.

xii 8.

vfuv rots

a.

XP-]

by the

advocacy ofyou otir accusers?

7b both parties I answer There is but one God, and one Godhead; and though there are three Persons, there is but one Source from which all that belongs to the Godhead issues. Between these three Persons there is no kind of division or inequality^ as there is between the specimens of a limited class. There is els 6eos, ori IJL. 6.} 13.
14.
thus.

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 This argument, of each other. course, is based on philosophical grounds, not on divine revelation; but it bears witness to the reasonableness of that revelation. ib. ra e aurou] Cp. iii Trpos 1 Trpos rb v r&v e^ avrov avvvevcns. 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 The avrov is neuthey are three.
i>

ter.

It refers to %v.

15.

r6

/j.ev

/zaXAoi

The Benedicviii

tine editors

compare Leo Serm.

but one God, because there

only 011 e thing that can be called GodIf there could be different head.

is

gradus in uera diuinitate esse non possunt. quidquid deo minus est, deus non est.

in Nat. Chr.

THEOLOGICAL ORATION V
ovSe TL TWV ova rot?
p,epi<TTol^

163

iv

ttXXci

ev
d/jLepi<TTO<;

vTrdp^ei, /cdvravOa \aftelv el Bel fjue^epio-fjuevoi^,

eV
r)\ioi$

eorri^

KOI

olov

rpicrlv

d\\r)\wv,

/J,ia

TOV

<<WT09

o-vyicpacris.

orav

fjiev

ovv

TT/DO? 5

6eoTJ]Ta P^etyto/jiev, ical TTJV Trpayrrjv alriav, /cal TTJV ev rjfjbiv TO (pavra^o/jievov orav $e 7rpo9 ra ev
,

ofc

77

#eoT?79, /cal

rd

e/c

rrjs Trpcorrj^

alrias d%p6va)s e/celOev

ovra

/cal oynoSo^ft)?,

rpia rd
/cal

Trpocr/cvvov/jLeva.
1

15.
Oeorris,
/cal

Ti
&>?

f/

Se,

ov%l

Trap
1

E\X?7<Tt,

(fraiev

civ,

fjiia

ol

rd re\ea)Tepa Trap
fiia,
&>9

e/ceivow cfiihoo-ocfrovvTes, 10
O[JLW<S

Trap r^jjilv dvOpcoTTOTrjs TroXXol Oeoi, /cal ou% el9,

77

TO 76^09 airav ; d\J)C

Se /cal avOpwrroi;

aXX

e/cel

KOLVOTJIS TO

ei^

e^et povov iirivoiq OewprjTov rd Be

15.
12 deoi TroXXot df
||

/uepicrrois] ^eptcrrais

5e] 5??

df

o5^

rt

rwi 6 cra]

nor are any of

the distinguishing marks of separate individualities to be found there? i.e. in the Godhead.
btit divided 2. afj-tpLffTos ev /Jt-e/J..] as the Persons are, the entire and The undivided Godhead is in each.
*

passage
viii. 3.

is

incorporated without

com

ment by
cv

Jo.

Damasc. de Fide Orth.

rpiffLv}

only, as so freq., for the sake of reverence, but because it sounds at first as if the three were separate individualities like ourselves. Tpta also has its dangers, as possibly sug differences of nature in but ; gesting the context this danger is removed. It is possible that Gr. here means to speak of the Father Himself as K

r/Xt ots

The

illus

but if so, TTJS TrpwTrjs alrias ; TrpuTT) curia is within Himself.

is

that

He

tration 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. TO (f>avTa^6fjLvov^ The word 6. does not imply that our observation is untrue, but only that it is (neces
sarily) 18, 19.
ib.

inadequate.
Trpos
TO,

Cp.
TJ

e.g.
0.]

ii

6,

being. 15. The Greeks, it is true, spoke of a single Divine nature, com patible with plurality ; as is the case also with human nature. Btit in these cases, each individual has but a fragment of the whole nature, and varies, not only from all other par takers of it, but from himself also, by This holds true even of change.
angels.

the source of His

own

ev ols

at the
the

Persons in which the Divine nature

resides,

and which

issue

from

First Cause, derivingfrom it Their existence above all time and -with an equality of glory, there are Three objects for our adoration? Gr. avoids saying r/jets oi trpoaK., not

In the case fj.6vov eTTivoia &.] 13. of the heathen polytheism, the com mon Godhead exists only as a con ception 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

II

64

GREGORY OF NAZIANZUS
eKacrTov Trecrrov d\Xij\a)v /cal ia)v /ca KOI rfj Swd/juei jjue/juepio-fjieva.
ro>

tca6*

irdOecri,

^povw KOI rot? r^els re jap ov

fjuevovres,

crvvOeroi, IAOVOV,

d\\a KOI
yu-ta?

avTiOerot, /cal d\\ij\oi,s KOI rj^lv

ol

avrois, ovSe
5
/Mr)

eirl

rj/jiepas

avrol KaOapws
ov/c

on

TOV airavra
re
/cal

ffiov,

d\\d

/cal crcoyLtacrt /cal

^u^at?
el
fjurj

del
ical

peovres

/jLeTaTTiTrTovres.
<^vo~i<s

olSa
rrjv

e,

ayye\oL

/cal

Tracra
777)05

r)

avco /juera

Tpidba, KCIV

aTrXot rives UMJI, /cal

TO /ca\ov TrayicoTepoi, ry Trpos

/cal

TO dicpov Ka\ov 10 16. Or re Trap* EXX^co^ o-eftofjbevoi Oeoi re SaifJiOveS) co? avrol \eyov aw, ovo~ev TJIJLWV Seovrai,
e<y<yvrr)Ti.

yopoiv,
fjbev

d\\d

rot?
&>?

cr<^)c3i/

avr&v

dXicr/covrai

co?

ejjiTraOeis,

Se aracncoSe^,

oawv

Se icaicwv

teal

iJbeTaftoXwv, /cal ov 777)05

aXX^XoL 5 povov aXka K

e^oz^T65,
/cal
01)5

15 7T/905

ra5
u5
)

TTptoras

tttVta?
/cal

dvTiOerws
t&dvrjras,
]

Kal TijOvas,

ov/c

olba
15 OUSJ

4 xadapus nevovres OL aurot df 16 a)^eai oi;s + Te b

true of

j|

+ /cai bdf

16.

same holds

the

specimen

man
i.

in relation to the

human

ov

avvSeroL

/j.6vov]

We

genus. are

pared with this passage. 16. The divisions among the Gods many of the Greeks are
1

not only composite beings, made up of body and soul, and each of these
factors again resoluble into different

notorious.

They are at shameful

component parts ; we are beings of not only opposite characteristics, as compared with each other, but as
compared with our own and inconstant selves.
5.
fj.r]

variance. Their empire is partitioned otit. Not so with our God. EacJi of the three Persons is absolutely one with Himself, and no less absolutely one with the others.
12.

fluctuating

dXiV/co/rcu]
1

Cp. Cp.
esp.
ii

13 aXcIi/cu,
4.

to be convicted.
ib.

OTL]

Cp.

4.

#60X67015]
is,

The
Plato
s
ii,

6.
ib.

ptovres] Cp. KO! ^775X04]

10

pevcrT7)s.

ref.

no doubt,

to

They, though

denuntiation of the poets in Rep.

iii.

comparatively aTrXo?, not crvvderoi, and though less liable than we are
to

15.

ous

5ry

fiv.]

The

First

change and inconsistency, are yet

one,
like

not

the

Persons of the
are

Godhead.
and
7.
ii

They
dvw

independent

i.e. the original Gods, Causes, against which the others turn, are called Oceanus, and Tethys, and so

of each other, and vary in powers

in character.
(pixris
i]

on.
16.

See Horn.
^cii/^ra?]

//.

xiv 201.

"A

mystic Divinity

/uera r. r.]

Cp.

31 TGUS -n-puTais /uera debv The whole section should be

<pvfff<n.

com-

rites, representing the principle of the world, cf. Orph. -Arg. 15" (Lidd. and Sc.).

in the
first

Orphic

THEOLOGICAL ORATION V
ovo/jid^ovcri
/cal

165

reXevraiov

nva

Oeov f^icrore/cvov

(f>i\.ap%Lav,
,

Trdvras

Kararcivovra
dv$pa>v

rou?

aXXof9

ef

iva yevr/rai irdvrwv

ecrOio/jievcDV ical e/jiov/jievwv.

/cal

re Oecov re Trarrjp, el 8e ravra fjuv6oi

5

vTTovoiai rives,

a>9

StaSiSpda/covres, ri
SeSacrTai, teal TO
/cal

avroL fyaai, TO ala^pov rov \6yov $e rrdvra (frrjo-ovcri, Trpos TO, Tpi^dd
TIV\
/cal

d\\ov d\\a)
ra?9
v\ai<$

TWV OVTWV
rot?
rc3

eerier rarely,

a^tcoyu,<xcrt ;

TO

8e

ov TOLOVTOV
o eyu-09

ovSe avrij
ez^

/juepls

Ia/ca)/9,

(f)rj(7iv

^60X0709* ttXXa TO

e/cacrrov avroov e%et 77/309 TO 10

o-vy/cei/jievov

ou%

r]rrov

r)

Trpos eavro,

rw ravTO)

TT)$

ov<ria<;

/cal

rrfs

Svvd/jiecos.

/cal

ovros 6

rrfs

evwaew^ \6yos, oaov

ovv ovro?
el

el /lev eft ot9 rjfjiels KaretXrifya/juev. o Xo709, Tc5 0eq) %apt9 T7?9 Oecopias

Se

jmrj,

rov Icr^vporepov.
17.

15
(Tovs
Xo70t>9

Tot9 8e
Tt9
<pr)cri

ov/c

olSa Trorepov Trai^ovros

ot9
;

elvai

(prjo-o/juev,

r)

crTrovo d^ovTOS,
Brj

dvaipels
els

rj/Jiwv

rrjv

evwaiv.
l,

ydp

/cal

Xo7O9

rd

ofjuoovaia crvvapiOdpidfjiov

o-vvapiO^criv \eywv
KCU
/j.v6oi.

rrjv

eva
df

4 virovoLa

(^/V)

rtves

df
19

||

13 e0

ois] ev ots

||

icrx^pos ouros

17.

17 0?7cro/xe^]

<pricra.LiJ.ev

||

(pr/cri]

0?/s f

r.

5.

foo^ /xto"6reKi oi vwbvoLai TLVCS]

Saturn.

17.

// is said that things of the together,

a sort of alle5.]

same nature are numbered

goriest
6.
II.

rpLxda d
TCUS

TTO.VTO.

Horn.

so that if the three Persons are consubstantial they must be three Gods.

xv 189.
8.
iJXcus K.

d.] having separate elements under them, and holding different ranks?
ib.
l

T.

For fear of saying this, you deny the Godhead of two of them, which is like cutting your throat for fear
of dying.
18.
TO, 6/x.
<rvva.pid fj.elTa.i\

rbrifj.^Tpov^
^uepis

"whatwebeliez>e^

Things

9.

10.

TO

IaKci/3] Jer. x 16. v ZKCLO-TOV KT\.] but each

ry

of the Three Persons is as entirely one with Those with whom He is connected, as He is with Himself,
because of the identity of essence of power that is between Them?
ts

and

T^ s 0eu/Has] ^thanks 14. x^P be to God for the line of thought.

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, ace. 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. S
17.

66

GREGORY OF NAZIANZUS
fjuev

avvaipecnv
vfjiels
\6<yov

ov

ov crvvapiOfJLelrai 8e ra yLtr/ 6/jLoovcria ware TO /caret TOV Oeovs fyevl-ecrde rpeis \eyew
rj/jiiv

TOVTOV

Se ovSe els KLV&VVOS

ov yap o
ofjioiov TL

\e<yo/jLv.

(TV fjiev

ovv aTTTp^Xa^as aeavTov Trpayfjidrcov

iva jap

<f>(0vy,

fcal TT/V /ca/crjv VLKTJV vevi/crf/cas

rot?
TTJ

Sm

Oavdrov

(>6/3ov

aTraj^oaevo^.
rjpvrjcra)

fir}

/jiovap^ia crvvio TdfjLevos,

deorrjra, real TrpoS

e%6pols TO ^rjTOV/jievov. ejo) Se Kav TL Se?; Ka/juelv^ ov TO TTpocrfcvvov/jievov. evTavOa Se ouSe opw rt?
10 o TTOVOS.
18.
TO,
<j>ijs,

^vvapiO/jLeiTai,

ofjioovo-ia"

TCL

Se

fj,rj

OVTWS
/cal

e^ovTa fJiova^LK^v e^et

Tr)V

Sr)\a>(Tiv.

7r60V

croi
rj

TOVTO,

Trapd TLVWV SoyfjLaTicrTwv

15 TIKOS,

/cal

/jiv6o\6<ycov ;

dyvoels,

on

Tra? dpiO/JLos rr)$ TTOCTOTT^TO?

TWV

vTroKeif^evwy ecrrl
;

ov

T?;?

(j)vcre(i)$

TWV
Kav

TTp ay/juaTO) v

eya)
p,

Se

dp^aicos ^%w,
TO,
V,

/jboX\,ov 8e d/jiaOcos, cccrre

Tpia

ToaavTa
/cal
ev,

T<M

dpiO/Jiw,

SiecrTTj/ce TTJV

fyvaiv
/cdv
13

ev Be, /cal
TTJ
77

aXXft)?

ra? TocravTas uovdbas,

18.

ovcria
b

2 \eyeiv rpets df.

i.

/z??]

ovx bdf
tells

||

/cat]

still

wVre u/xeTs /ifr] These are the words of the opponent,

to \tyo[j.v. laid down,

are,

and

nothing about their

nature.

the principle he says, if the just Father, the Son, and the Spirit can be called three at all, it can only be as three Gods; that is, your doctrine
is is

down

On

things
her.

of

Certainly in the Bible, natures are different

summed up under
12.
fj.ovadLK7ji>
<?x

a common
L

num-

^-]

can only

incurably tritheistic.

Ours

be designated singly ; e.g. a horse, and a man, and a tree,

for we deny the ; identity of essence, and make no attempt at bringing those beings together under a number. 4. Trpa.-yp.a.T<j)v~\ of troiible^ ; not rwv irp., the facts. to save IJL. r~fi 7. avvi(rTd/jt,ei>os] yourself labour in maintaining monotheism you Jiave denied the

not,

he adds

507^. /ecu fj.vd.] a kind of 13. makers of fabuloiis dehendiadys,

crees?
14.
T?}S
TTO<T.
TU>V

VTTOK.]

denotes
objects,

the quantity, or s^tm, and not their nature.

15.

of the

OVTCOS

apx-

^%w]
to

am

old-

fashioned enough

say

three

Godhead,

and abandoned

to

the

when when

there are three things, even they are not of the same

the very thing which you are seeking to establish? 18. I do not know where you get yaur rule from. To me, a number

enemy

only says

how many

things there

kind, and to name them singly, if I choose, even when they are, thinking only of their number and not of their nature. 18. d/XXws] carries on the irony of

THEOLOGICAL ORATION V
i^

67
TO

ov irpos rd 7rpdy/j,ara fjioXXov

wi>

d<f>opwv,

TJ

Troaov TCOV Trpay/jLaTcov, Ka0*

nrepie^r)

rj

dpiO/Jirio-t^.

eirel 8e

\iav

rov
fjiOi

ypd/jL/jLaros,

KCLLTOI ye

TroXe^wv

rco

eKeWev
ecrriv,

\d/3e ra? ttTroSetfet?.

rpia ev rat?
5
f

\<ya)

\ea)v, KCLI rpdyos, teal d\/crpva)v iva /JLTJ Kal (Baai\evs Srj/jiTjyopwv ev eOveu TO reraprov ra? aXXa? etcel TerpdBas dpi9/jiovjjLevas, rfj (f)V(Ti Be

a ev6$a)$ Tropeverai,

KOI Svo rc3 Mwucret ^epov/31/ji evpicncw p,ovaa. TTWS ovv i] eKelva rpia, Kara rrjv crrjv
T6%i>o\o<yiav,

rj

ravra
el

TOCTOVTOV d\\ij\a)V aTrepprj^iJieva rals (f)va(n,i> 10 fAovaSircd, TOCTOVTOV a\X?;Xot? o/Aotyvi) KCLI (jwytcei-

jj,eva;

yap

\eyoLfJbi

debv Kal

/juajjuwyav

&vo /cvpiovs ew ev

dpiOfjbOVfAevovs, TOO-OVTW /jia/cpdv 6Wa? d\\rj\wv, KCU /jid\\ov yeXacrOeiriv TT}? (rvvapiOfJirjcrew^.

rd^a av

19.

AXV
IT

e yu-o/,

(frrja-iv,

eKelva o-vvapiOfjioviJieva \eyerai, 15

KaTa\\r)\a><$

jcal TT}? avTijs

3 ypa/j.fj.arL] 7
rrj

ovaia^, ot? crvveK^wvelrai

pay /man b
||

Kal

\ecov /cat]

om

/cat

|]

5e 0vcret

bdf
latighed at for

It is used in the ws, dyua^ws. idiomatic sense of idfy, vainly, .jw ^ Trept^x?? T0 ^ 7P-] 3. attached to the letter of Script^lre. The emendation r -a-pay/mari in the next clause is ingenious and temptbut r ypd/n./nari will mean ing that in this instance they have the very letter of Scripture against them, as he proceeds to shew.
<xpxat
(
:
,

;;/<?r^

my mode

of

rt>

^
>

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 to-

numbering things

together.

gether,
alike.

in

which respect they are

Xd/3e] invitation to
4.

seems to be an ironical prove the point, not=

5^at
5.

i.e.

listen to my proofs. euoSws Tropeuerat] Prov. xxx

79.
8.

5^o
If r

xepouj8f/*]

Ex. xxv
1

perh. the ref. is rather to Ex. xxxvii 7 ; but it may be the strict dat., reckoned up singly to Moses.
19.
^j
Moses,"

M. =

18,

If you tell me that numbers denote things of one nature and those only, then I will deny that yon can say three men, unless each of the three is an exact repetition of the others. St John was certainly not boiind by your rule when he spoke of the three witnesses ; nor will it hold
19.
to speak of things of different natures but bearing the same name.

when yon come

16.

10.
.severed.

airfpp riy[jLva~\
/cat

so

completely

o?s avveKcf).

/caraXX.

/c.

r.

o.]

The
/uaXXoi 7eX.]

14.

irony continued;

The same / should be still

opponent explains that by things ranged under a number, because they are of the same nature,

68
6v6/j,aTa
ical

GREGORY OF NAZIANZUS
olov,

ra

rdSe

rdSe.

rt?

avOpwirou rpet?, /cal 9eo\ rpels, ov^l rpla jap 77 azmSocrt? ; rovro vofjioO

real

eVrt rot? bvofjuacnv^ ovtc aXijOevovros. eirel /cdfjuol ov IlaOXo?, /cal Icodwys, rpeis, ovBe bfioovcrioi,,

ea>9

av

Tpeis Tlav\oi, /cat Tpeis ITerpot, /cal ^\wdvvai, TOCTOVTOL o yap crv TerrjpijKas eVl TWV yevncwrepwv bvo\eya)VTai.
/xr)

/jLarcov,

rovro

/cal rifiels aTrairrjcrofLev errl

TWV el^LKwrepwv
St^ou? ojrep

Kara
10

rrjv
;

O-TJV

avdirXacriv.

TJ

dSt/c^crei?, IM^

ei\r)(f)as
\e<ycov

ri Se 6

Icodvwrjs, r/oet? elvai

ev rat? Ka9o\iKal^, TO irvevfjua, aoi dpd \rjpeiv (fraiveTac, TrpcoTov fiev OTI ra

rou? fJLaprvpovvras TO vBwp, TO al^a ;

fjirj

ofjuoovcria,

avvapiO/Jirio-ai TeToXprj/cev, o rot? oyLtoofcrtot? crv SiSws,

rt?

yap av

eiTroi

TavTa
^coi>

/zta?

ovaia^

KaTa\\,rj\ct)<$

aTrrjVTfjcrev,

a\\a

SevTepov Se OTL prj TO rpet? appevL/cw?

Kairoi TL
rj

15 TrpoOeis, TCL Tpla ouSerepft)? ejnjvey/ce, irapa TOVS crovs /cal

TrfS crfjs ypa/jLfjLaTiKrjs
7)

opov?

/cal vbfjiovs

Tpels TrpoOevTa ev /cal ev /cal ev eTrevey/celv,

19.
i

eva

/cal

/ecu

6eoC\ om.

/cat
||

||

5 7rauXot...7rerpot transp.
CTTI f
||

def
jj

||

6 \eyovrat,

ace
15

|j

airai.Trjcrwfj.ei

a
||

10 ev}

Tri/eu^a]

+ /cat

u5wp]

+ /ecu b

,!

Trpot^etj] irpoffOeis

16

om

CTTJS

aeg
refuse to admit that Peter and Paul and John are three beings of the he may say that same nature
;

he means cases where the noun is expressed and the numeral agrees with it (ots i.e. crwapi.d/ji.ov/uLfT ois
the numeral )^ like practically three men, three Gods. He does not mean that you can never lump

unless all the peculiarities of Peter are exactly reproduced, so that there are three Peters, there is not
sufficient

under a neuter numeral heterogeneous objects as so many This, he says, is not a things. connumeration. TI S yap i] 2. This is 5ocris;] explained by the words below,
together
<i;m

correspondence
the

between
warrant

Peter

and

others

to

their being brought under a single number as three men.

6.
yej>t/cu>Te/3wz>]

generic^ as op-

ddiKrjcreLS,

/J.TJ

5t5ous

ft-rep

e?X7/0as;

It

is

Gr.

reply to
asks,

the

objector.

Gr. puts posed to et 5t/c6s specific. both words in the comp., because he does not use them in a quite
strict sense.
9.

What, he

shall I

give me in return? implies a suppressed ib. TOVTO vo/j,od. eart] This, Gr. retorts, is to legislate for Ianguage, not to state the facts with

make you The yap Take care!

13.

rpels eiVcu rovs /x.] /caraXX. x wj/ c^ 71

John v
l

8.

"-

because
1

he comes forward without putting his

words in grammatical agreement.

Appeju/caJs,

regard to

it.

At

that rate, he can

in the masc. in the neut.

THEOLOGICAL ORATION V
eva Kal eva \eyovra
OTrep
/JLTJ

rpels

a\\a rpia Trpoaayopeveiv

ri Be aou avros aira^iols eVt rfjs Oeorrjros. KLVOS, TO T6 fwoy, TO T OpyaVOV, 6 T ttCTTT^p / TL $6

o /cap6 KVCOV,

re ^epcrato?, Kal 6 eW8/9o?, /cal 6 ovpdvios ; ov rpeis a pa 5 \eyecr0ai GOI So/covert, KapKivoi K.CLI Kvves ; iravrw^ ye.
6

ovv Trapa rovro Kal o^oovcrioi

OTTO)?
crot,

Tt?
6

^cret T&V vovv fyovTwv ;

$ia7re7TT(i)KV

Trepl
el

TO<rouTOt9

e\r}\yfjievo<> ;

yap

T% ^re
ra

avvapi,6p,ijcrea)<;

TO,
JJL^

6/bLooixrta

(rvvapiO/JieiTaL, /cal crvvapi6p,elTat,

TI

o/jLOovaia,

re

rwv

bvofjLdrwv crvveKfytovrio-Ls

eV

afju^olv^ TL

aoi 7r\eov 10

wv eSo yyLtaTtcra? ;
20.
S/COTTCO 8e /cdfcetvo, /cal
t?

ev fcal TO ev OVK

Svo o-vvrlOerai

laws OVK e(i) \6yov. TO ra 8vo Be OVK els %v ;

; 8f)\ov ori. el ovv ofAOOvcria fjuev ra avvcrov Kara rov \6yov, erepoovcria Se ra refjuvo/jbeva, 15 ndefjieva rL o-vfjLjSaivei ; ra avra ofjuoovaid re elvai Kal erepoovcria.

Kal ev dvdKverai

ye\w

O-QV

Kal ras

TrpoapiO/jiijo-eis,

Kal ras

vTrapiO/jiijo-eis,

2O.

om

re f

3. 8.

TO re opyavov] a pair of tongs.

f \rj\ey fj.evos]
17

and one? although

from eXeyxu.
crwe/c0.]

ro.

re

rijjv 6.

and the
cases,

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.
17.
TrpoapiO/j..

nouns are expressed in both

along ^vith the numeral, i.e. not Gr. means merely understood. both in the case of 6/xooiVia which
are not numbered together, and in that of oi^x ofjLoov<na which are. 2O. It will not bear the simplest Your test of addition or division. rules about the order of enumeration, and about the use of prepositions, are just as ridiculous. IVe will now proceed to give you the coup de
grace.
OVK eis dvo one and 13. one make two] although ace. to the
crvi>T.~\

K.

says,

probably

without

virapid^. ] Eliashistorical

grounds, that this system of numbering (5evTepos 0e6s, rpiros 0e6s) 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
/.

heretic s logic one and one would on!y be said of things of different nature, such as could never be

c.

(de Sp. S.

17).

Yirapid<rvi>api.dfj..

pew, as distinguished from r is to reckon in a secondary position.

united

under a Conversely two

k

common
is

numeral.

divided into one

GREGORY OF NAZIANZUS
al? ait fj,eya (frpovels, wcnrep /cei/jievcov TO)V TTpay/AaTcov.
ev
i
(

rfj

Ta%ei TCOV

y#/>

TOVTo, TL K(o\vi Kara

/cal

TOV avTov \6yov, eVetS?) ra avra

VTrapiOfJielTai
5 (j)vo-cos,

TrpoapiO/jLeiTai,
TTJV
icroTi/jiiav

KOI

Trapd

rfj

ypa(f)fj

Sid

r^9

avrd eavTcov
fjioi

elvai Ti/JbiooTepd re /cal

609 (f)wv^ real

o Se
eri,

auT09
Be

real Trepl rrjs

Kvpios
c5,

rwv

TrpoOeo-ewv, T7J9 e f ov, /cal $i

ov, /cal ev

ai)

KaTare^poXojei^ JIJMV TO 0e2ov, TTJV pev

Se TCO
ft c3,
rrjv

rw

Trarpl
ri

TJ)V

Se rc3 dyito

Trvev^ari,.

yap av

LO eTToirjaas,

TrayLws eKacrrov TOVTCOV e/cdo-ra)

veve/jLTj/juevov

ovrore Trdwrwv nracri o-vvreray/jLevcov, 0)9 &r)\ov rofc (f)i\oTTOVOIS, Too-avrrjv av Sid TOVTCOV eladye^ /cal a%ia<$
TT}<$

/cal

T?}9

(fovcrecos

avicroTrjTa
evret

aTro^prj /cab

TavTa

rot9

//,?)

\iav

dyvcDfjioo Lv.

Se

ere

TWV %a\7rwv
els

eaTiv, djra^

5 e7Ti7rr]$7](ravTa TOO Trvev/jiaTi,, TTJS fyopas (jye.6r}vai,

d\\d

/XT;,

/caOdjrep
teal

TWV
TO

crvoov
|^</>09

TOVS OpacrvTepovs,
toQi^ecrQai, /juexpis
,

reXo9

(f)i\,ovei/civ,

7T/D09

av Trdaav
TL<?

eio-w TTJV

TrXrjryrjv V7ro\d{3r)s

^>epe,

o-/cetya)jjL0a

eVt crot \ei7reTai

\0709.
4
TTjj

+ ^etabdf
/

||

14
J

e?ret] eireidr]

df
rt

||

18 VTroXa/Jcns c
^TrotT/cras]

I. ] u5cr7rep...7rpa7 realities themselves (i.e. the

u,circ<;i

if the

9.

^ap av

very

Persons

of the Trinity) depended iipon the order in which they are named?
3.
/ecu
-n-poapidfj..

ironical argument. If, when these prepositions are used interchangeto contrive ably, you get such ine-

xal

v-jra.pi.6fJL. }

are sometimes enumerated in one order and sometimes in another" ; e.g. 2 Cor. xiii 14.
1

6.

TT.

TTJS

debs

0.

KCU

/ci>/uos]

quality out of them, what would you not have done if the use of them had been constant and invariable? 07r6re is used here like 6 with an inferential shade of meaning.
<ms

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. TUIV irpodtaeuv] 7.
1

13.
i.e.

even these things, /cat raOra] without going further. r&v xaXeTrwj e<mV] is a 14.
1

difficulty.

15.

rrjs

<j)opas

axedrjvai]

to stop

short in
*

the preposi-

tions."

8.

/cararexi>oXo7e?s

rj/n..

TO 6.]

tie

your impetus. 21. You speak of the silence of Scripture on the Godhead of tJie Holy Scholars have often shown Ghost.

down

Godhead with your canons? Basil de Sp. S. 2 ascribes the canon

the

how false

this is; but

to

too will

do

my

best

help yoti

otit

of your

to Aetius.

difficulty.

THEOLOGICAL ORATION V
21.

I7

OTL

Hd\iv fcal TroAXtt/a? dva/cv/cXels TJ/JLIV TO aypatyov. ov %evov TOVTO, ov&e Trapeio-a/cTov, aXXa /cal ovv fJiev rot? TraXat /cal Tofc vvv yvwpi^o/jievov /cal Trapayv/jivov/jievov,
Seoei/cTai p,ev
7)877

TroXXofc

rwv

Trepl

TOVTOV

OCTOL

aXXa
TO
T?}?

evTV- 5 //-7;Se Trapepyws rais Oeiais ypatyais eicra) Trapa/cvKOI TO ^pd/jufjia Stacr^oz/re?

diroOerov
<y^coo"6co?

/caXXo?

ISeiv

r]^iw6^aav,

teal

TCO

/ca

$r)\coo OfjLV oe KaTrjvydo drjO av. TOT) yu,7) $OKLV elvai oaov eV8e%6TM, eTriSpofJbfjs, 10 Tti^e?, /x^Se <^L\orifjLorepoi rov Seoz TO?, eTTOi/coSo-

ef

ai

eVl 9ejj,e\iov d\\6rpiov. 6eov yu/^Se 7roXXa/ct?

/cal
7}9
,

el

Be TO

fjur]

\iav o-atyws
wcnrep
TOV
croi yuveTai, /cal

ovofjiaa Ti,

TraTepa TrpoTepov

TOV viov vcrTepov, CLITIOV

TrepiTTrjs TavTrjs y\a)cr(Ta\yias

77/^6^9

crot

\vaofjiep

TavTyv

TTJV ySXa/ST/y,

fJUKpa 15

/cal yiaXicrTa Trapd TTJ Trjs Trpay/jidToov /cal bvofJbdTwv

T)s

orvvrjOeia
i

^>tXocro(^)7;o-a^Te9.

21.
3
||

ai/a/cu/cXots

b
||

Reg. b

||

ej

ruxoj Tes] eiri;7x a

/OI/res

Colb.

dr]\ii)(ri>}fj.ei>

aef

10 e7roi/co5o/xof^res] oiKodo/JLOvvres acg

lit.

i. TO dypafov] Cp. ToOro seems 01) ^ei-ov roOro] by comparison with i to mean the Holy Spirit Himself, not the doctrine of His Godhead. So also ?re/3t rotfTOV below. rols TrdXat] the O.T. writers; 3. TO?S vvv, the Christian Church.
1.

9.
i.e.

e?rt5po//^s]
1

at a lies A,

2.

hastily.

TOV pr/ doKetv] explains why ib. Gr. will not attempt to go into the

question at greater length.

ib.

Trapayvfj.vovfj.evov]
l

revealed,

"disclosed

4.

Cp.
5.
1

dLeiX-ri^oTuv] iv 16, v 5.
ej/Tir^j/res]
;

have discussed.
meet
i

to

with,
>

Rom. xv 20. e-rri 6ep.. ctXX.] 11. Because Basil and others had gone over the ground before. 12. ovofj-affri] The word appears to belong to both (ra0o;s and TroXXd/as, and to qualify the word 6e6v, not rd ay. understood; the fact that He is not very dearly, nor
Tri>evfj,a

come across

so to

read.

The

often, described in
title
is
"

Scripture by the

necessarily imply a 26. casual, hasty perusal; cp. 6. cHa<rx6ires] Cp. ii 3, 31, 1 have penetrated beyond the letter. so airbderov~\ 7. put away, hidden like a treasure, = dir6i<pv<pov.
1

word does not

of

God".

But the expression

somewhat redundant.

Trpbrepov] under the earlier 13. dispensation; var., under the later.
Xixrou-ev ...^Xd^rjv] "will rethis disadvantage ; said with a kind of irony, as if the opponent

15.

move

See

Thompson
B.

note

on

Plat.

Phaedr. 252

would recognise that

it

was a

/SXa/S??.

I/ 2

GREGORY OF NAZIANZUS

rd 22. T&)z/ rrpayfjidrwv rd /JLCV OVK eari, \eyerat Be Be ovra ov \eyerai, ra Be ovre eariv, ovre \eyerai- ra Be
Kal eari, Kal \eyerai.
;

rovrwv drrairels

fie

TCZ?

rrapacr^elv

eVoiyito?.

vrrvol rfj ypatyf) #eo?, Kal

Kai opyi^erai, Kal J3a8i%i, Kal Opovov e -^et ra Kdiroi rrore yeyovev e^iraOr]^ ; rrore Se deov aicrjKoas ; rovro OVK ov averr\da6ri.
yap,
&)? TIIMV

(J)LKr6v,
d<p

6K

rwv

rj/juerepcov

ra rov 0eov.
?

ro

/j,V rfpepelv

avrov
y

rj/jitov,

Kal olov

dfjLeXeiv, Si

auro?

10 ol8ev alrias

vrcvovv. ro yap r^^erepov vrrvovv roiovrov, Kal re ro dvevepy7]rov dOpows ev rroielv eV arrpaKrov. VTTVOV /-teT<z/3oA,7}?, ypTjyopeiv. ydp Xucrt? eyprjyopa^;,
>e

warrep diroarpo^ri^
TreTTOuJKa/jiev

eVtcr/ce-v^t?.

ovrw ydp

TO Be K0\d^eiv opyi^ecrOai TO ^e rj /toXacrt?. rjfMv ef

opyr)<s

15 vvv /lev rfjSe, vvv Se rfjSe evepyeiv, ftaSi^eiv.

T)

ydp

arc

Trpo? rravea-Oai Tat?

d\\ov

d\\o

/jLerdpaaiSj

ySa^tcr/^o?.

TO

Be

evava-

dyiais

Bvvdfj,eo-i,

Kal olov e^iko^wpelv,

rj/jierepov.

Ka0eeo-@ai Kal Opovi^eaOai.

Kal rovro

ovSevl

ydp
loco

oi/T&)9
(j

ft)?

Tot? dyiois ro Oelov evavaTraverai.

||

ro Be

22.
b
||

avros curias oiSev c: oidev auros curias e

evo.va.ira.vea 6 at]

10

om

VTTVOVV secundo
||

16

evaTraveadai

(sic]

c: avaTraveadai. df

19 tvava.-

?rai;erai] etravaTraveTai

be 2

Or.

22. There are four heads under which we may arrange the pheno-

ypriyope i, dpbvov.
9.

6/ryi

erai

crw/ua, to/3a5t

ei

mena of

Scripture

language,

(i)

i7pe/xeiV...a0
1

77^.]

letting us
},

There are things said ^uh^ch are not Of this kind are all literally true.
anthropomorphic expressions concerning God.
///!?

alone

(lit.

n.
15.

keeping quiet from us a ^/)6ws] suddenly cp. ii

;
.

2.

rf)5e.

.T-fjde]

in this direction
sc.

and

in that.
rais

I.

A^yerai 5^]
UTTJ/OI]

sc. in
xliii

Scripture.

17.

07.

Sia/a/xecn]

ro?s

4.
5.
ib.

Ps.

24 (xliv 23).

7/>777opei]

dpyi^erai]
/SaSt fci]
ref.
is
iii

Jer. xxxi 28. Ps. Ixxviii e.g.

Resting in those lioly Foivers and, as it were, being fond of the place, is sitting and "being
xepou/3i//,.
1
"

(Ixxix) 5.
ib.

enthroned".*

The word does not

seem

to be used of
8.
i

God
to

in

LXX.

The
like
ib.

doubtless
]

passages

Gen.
i

6p6vov ?x
26.
fjLira6rjs]

Ps. Ixxix 2(lxxx i);

in
ref.

Ezek.
6.

18. ovdeviydp] The yap explains, not the /cai roOro rj/j.., 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).
19.

to

inrvoi,

rbd^o^vK.] more instances of

THEOLOGICAL ORATION V
6t;vKivr}Tov,
Trrfjcriv

1/3
TTpoo-coTrov
Xo>9

rrjv

Se

eV

L<J

KOTTIJV
/cal

TO

a\\rj rt9 6
TI

rov Oeov

Svvd/jiecov

rj

d\\o

TWV
TO 5
;

23.

Hd\t,v

crv

irbdev TO dyevvrjTov \a/3tov e%e9,

77

avap^ov,
e/c

T9
crwv

o~a9

d/cp07r6\i^,
77

rj

/cal 77/^6^9

TO dOdvarov
/cal
croi

&LOV ravra
TCOV
/cal

ovofjuao-rl^

Siaypd^o/jiev,

reOvrj/cas

vTroOeo-ewv,

/caOaipeOevrcov

rwv

ovo-

rov
77

23.
bed,
nisi

om

e2

||

ovo/xa(TTt]
||

+ /cai

t]

adeTTjo ojj.ev

quod

om

/cat ccl

e</>

2 w] e0 o ac

metaphorical language.
Ps. xvii
1 1

God

flies,

avapxov in the Bible, and

either

10) ; we speak of His face, t .g. Ps. iv 7 (6); His hand, e.g. Ps. cxliv (cxlv) 16.
(xviii
2.
Trpocri eo-flcu]

we

welcome

cp.

reject the Holy Divinity for not being found there, or (if we can prove that it is there) we will erase both it and your
will
s

Ghost

ii

19.
//;.

short? 6\ws] / depicted^ 4. a^ef cj^pa^T/crei ] //a^- suggested the form of. i.e. should almost have expected the that inversion of the sentence, bodily things depict the powers and operations of God; but either way
//<?.$

We

two words together. But this would be very cumbrous. Omitting the words, the sense is plain. Gr. re
taliates
;

the Bible, or

Shew we

us dyevv., avapx. in will discard them,

and you

will die

by your own

rules.

The
to

perf.

r^i/7?/cas gives vividness

the

argument.

Probably

the

is intelligible.

gloss

23. (2) There are th ings 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 said.
TrciXti ] Instances of true 5. things not found in Scripture.

was introduced because Gr. s word 5iaypd\{/o/j.i> seemed itself to imply that the words dytwyrov etc.
were
ture.

6.

rets

eras
1

aKpoir.]

those

for
rel-

tresses

of yours" ; cp. below rod

KaTCKpvyrjs.
diaypd^o/u.fi
]
17
TJ

^ODS
7.

TT)S

Cp.

iiiS.

The

words

ddeT-^(To/j.ev,

eirfidr]

ou yt-

ypairraL seem to be an ancient gloss to explain TJ Siaypd\{/o(j.v. They and offer no real alternative to it the variation of the MSS. which con
;

tain

them between 77 and /cai TJ indi cates the uncertainty of their footing. If they are to be retained, the only sense that can be got out of them
would be
this
:

to be found written in Scrip How can that be erased which never written ? The scribe wished to substitute for Biayp. the more general word d6eTrjao[j.et>, be cause the expressions in question are not written. It may be sug gested that the correction might be due to Gr. himself; but (i) its place in the MSS. is against it it ought to have followed 5i.ayp.; (2) by diayp. 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. 8. rwf 6vofj.dTui>] sc. dyvvr}Tov,

was

Shew

us the words

174
r\
Srj\oi>

GREGORY OF NAZIANZUS
OTL
;

e/c

TWV ravra crvvayovTwv,

efjbov ov/c

KCLV

/jirj

ravra

\ey7]Tai

TIVWV TOVTGOV ;

E^yco et/u TrpcoTO?, /cal eya) yLtera

ravra.
ov/c
5

/cai,

Upo

eanv aXXo?
efjuov
/Jiev
/JLTJ

$eo9, KOI

yLter

e/jie

earai,.

o\ov yap TO earns

ovre

r^py/juevov,

ovre

Travao^evov.
/jLTjSe

ravra

\a/3a)v, TO

elval

irpo avrov,

TTpeo-ftvrepav alriav e%eiv, avap^ov Trpoo-Tjyopevo-as, /cal ayevvrjTov TO Se fjirj (TTrjcreo-Oai, TOV elvai, aOdvaTOv
/cal

av(jt)\e6pov.
oi/T&)9

al

/juev

Srj

Trp&Tai,

crv^wyiai

/cal

e^ovcrat.
Oelov,
rj

TLVCL

Se

OVTG

ecrTiv,

10 Trovripov

TO

afyalpa
o

T6Tpd<ya)vos,

ToiavTai, OVTC \6yeTai, ; TO Trape\6ov

et?

eveo-Trj/cev,

ov

avvOeTov

avOpwiros.

Tiva yap
cocrre TL

ro-

aovTov 7TOT6
TOV
rj

e yLtTrX^fta? afyiKOfjievov
rj

e<yvws,

TOLOV*

evvorjcrai ToXfirjcrai,,

aTco^va^Qai ; XctVerat
Oeos,
av0pco7ro<$,

TLva

/cal ecTTt, /cal

\eyeTai

a
ava-

15 fjiaTaiOTT]^ oi TOLOVTOL crv\\oyio-/j,oi } /cal TTJS Trtcrreco?

/cal

TOV

fj,v(7T7]piov

3 fj.T

e/x.e]

/xer e/xou

||

II ffvvderov] (rvvderos

15 yuaratoTT/s] avrairodocris

Reg. Cypr.

1.

TJ

S^Xov]

The ellipsis

is,

(Have
is it

10.

TO ira.pe\6bv

viGT.~\

past
,

is

you any other interpretation) or

evident?

present
12. 13. so daft. e/iTrAT^ias] to declare his airo(j> r)va.ada.L\

K TUV r. a-vvay.] ib. Supply that they are eariv, or Xa/ij3avera(

:

deduced from passages which imply

them.
2.

opinion that it is so. mean l or at any rate.

14.
6e6s,

The

rj

will
first

eyu
-jrpb

elfj.1

irpuros]

Is. xliv 6.

names four
certain

dvdp., KT\.] substantives,

;

Gr.

and then
syllo*

3.
4.
is

/j.ov~\

Is. xliii 10.

propositions

such

oAoi

yap rb

Z&TLV e/u6v]

God

represented as still speaking ; all that is included in the word Is is Aline, ivithoiit beginning and without end raOra Xa/Sciv] You have taken 5. these facts, and have (rightly) deduced from them the appellations which you give to God, of aytwriTov,
<iQa.va.TQv,

gisms are vanity, and a subversion of faith, and an emptying of the See i Cor. 117 foil. mystery. 24. This being so, we must not

make too much of the reticence of When you hear of twice Scripture. five, yoii are justified in saying ten /
whatever is clearly implied in Scripture may rightly be affirmed, even if it is not explicitly stated I will give you the reason for there.
so

and the

rest.
<rv.]

8.

at...7rpd5rat

viz.

things

that are said and are not, that are and are not said.

and things

the reticence of Scripture.

THEOLOGICAL ORATION V
24.

175

Tocraur?;? ovv ovcny?

t,

&ta<f)opds

ev rot? bvbfJLacn Kal

rot? irpdyfjuao
/cal

TTCO?

ovrw

<rv

\iav

$ov\evei<>

yivrj

fjierd

TT}?

lovSai/cris

cro(/>ta9,

^al

aKO\ov6els,

ac/>el9

\eyovTO$,
Se/ca e /c

T;

rd

St?

ra Trpdy/jLara ; el Se crou ra 8(9 TreWe eTrra, ra Se/ca (rvvfjyov, rj Tecrcrape? /cat

rj

TCOZ^

\eyofjLevwv

eV roO

fcooz;

\o<yt,fcov,

Ovrjrov,

TOV dv6pc07rov, dpa dp croi \rjpelv evofjbio-drjv ; Kal TTW?, rd (rd \eywv; ov yap TOV \eyovTos fid\\ov ol \6yot, TI TOV wcnrep ovv IvTavOa OVK dv TCL \eye tv avvavayKd^ovTos.
\ey6fji6va f^aXXov ecrKOTrovv,
rt
r)

Ta
/JLTJ

voov/jieva
(7a</>W9,

OVTWS ovSe
CK
TT)?

et

10

aXXo TWV
TOV

/jirj

Xeyo/mevwv,

77

<ypa(f>f]$

voovp,evov rjvpio-Kov, ecfrwyov dv rrjv eK^oovrjo-iv,

ere
<TVKO(j)dvT7]v

(j)o(3ovfievo<;

TO)V ovofJuaTwv.
rj /JLLO-eias

OVTW

fjbev

ovv

o~Trjcro-

/ji0a 7T/309

TOL 9 ef

ev<yva)/jiovas.

aol

ydp ovSe

TOVTO

ra9 TOV vlov Trpocnjyopias 15 e%e<TTi Kal TocravTas ovcras apvov^evos, ovS* dv evapyeis Kal V OTI, Kal el TroXXco
\e<yetv>

<ydp

cra<pe(TTepa<;

77877

Se Kal TTJV alriav Srj\a)(7co rr}?

||

24.
crapes

3 (TuXXa/Jats] rcus av\\. c

[|

4 a.KO\ovdr)s

||

5 recrcrapes]

ra

recr-

cdf

10

eij

+ ^tTj
/cat

Or.

!|

12 voov/j.evojv bcde.

I.

ev

rots

oi

rotj

-rrp.]

di-

Scripttire

(lit.

found out of Scripture

not
it

versify in
3. rrfs

names and

things.

anything

else intended}, thoiigJi

Jews were
ib.

Iou5. ao0t as] because the slaves to the letter.

stated, or not stated clearly,

I should

not have shntnk

from expressing

cri;XXa/3cus]

other hand, the extreme importance of noticing

4

on the Basil, de Sp. S. i, points out

for fear
13.

etc.
crv/co0.

denotes one
for

who

syllables.

words
stand

to

6V] The word on the watch denounce them.

TU>V

is

aa X^ywi/] for sayingwhat you said? For ivords belong as much to him who forces them to be said (i.e. in this case to you who gave
8.
TO.
l

ib.

aTTja6fj.da
1

-rrpos]

"will

take

oiir

against."

The

oirrw refers

to the

argument from the beginning

croi
;

of

me

21 to this point.
14.

the data for

my conclusion)
(i.e.

as to
ten,

him who said them

concluded that

to

me who

you

meant

man
9.

yap] i.e. the Eunomian means the foregoing argument, which he says would for them
ovdt TOVTO

).

^vTOivda} in the case just sup-

be without force. This seems to have more point than to suppose it

to

posed.
10.

mean
17.

TJ/JL.

evyv. elvai.

ou5

et

TI

&\\o
else

/crX.]

jf

I
in

Tairras]

the Trpocrriyopiai

of

found anything

intended

the Spirit.

GREGORY OF NAZIANZUS
eTri/cpv-ifrectis,

Kaiirep cro^ot? ovcriv

v/j,iv,

/3pa%v
e/c

n
rov

rov \6yov dvayaycov.

25. Auo yeyovao-L peraOeo-eis ftlwv eTTifyavels rravros alwvos, cu /cai Bvo BiaOrj/cai fcaXovvrai, KOI

creicrp,ol

5 7^9,

Bt,d

elSa)\d)v

TO rov irpdyfjuaro^ wept/Bodrov 67rl rov VO/AOV, r) Be drro rov

KCLL

r)

drco rcov
/zei>

VO/JLOV

rrpos

ro

eva<yye\i,ov.

rpirov o-eio-^ov eva<yye\i6/A@a, rrjv ev/jierdcrrao-LV,

revOev eVt rd
fjirf^e

eicelcre

rd

f^Tj/cen

KivovfJieva,

cra\v6/j,eva.
;

ravrov be al &vo
p,refd,vr)6r]o-av,

SiaOriKat, rrerrbv6ao-i.

10 ri rovro
tcivrfcrei,

ovtc

dOpows

ovSe
;

oyLtoO

ry rrpwrrj

TT}? ey^eiprjo-ew^.

rivos eve/cev

elSevcu

Kalov.

iva

JJUT)

pLaaOw/jiev,
/movifjiov

d\\d

rreiaOtoiJLev.

ydp dvayro /J,ev yap

ovSe
rj

ra)V (frvrwv

warrep d /3ia /care^erai ra)V ro Be eKOV(Tiov /jiovi/jicorepov re

fjiev

15 KOI

dcr(pd\eo-repov.
/ecu

KOI ro

rov

/Btacrafjuevov,

rb Se

r)jj,erepov

rb /lev emeiiceias Oeov, rb Be rvpavvitcfjs

fJ.T]8e] fj.t]T

25.
1.

ag

duo Reg.

||

II

eveKev"]

evena.

df

iriKpij\f/us]

the

Bible

on

the

the reticence of subject of the

practical difficulties attending such

transitions.
4.
tretcr^ot

Spirit s Godhead. of ib. <ro0(Hs]

7^$]

The

ref.

is

to

course ironical, 4 although you are so wise as to need

instruction.
2.

Heb.
5.

xii 26.

5ta

Tb...Trepi$6-qTov~\
1

because

no

dvayayuv]

going some

dis-

tance back ; not back over the previous argument, but to principles somewhat remote from the conclusion.

of the celebrity of the thing, i.e. because the change was so great and on such a scale as to compel world-

wide attention.
from the tvrevdev e/ce?(re] 7. present order to that which is be. . .

25. Two great changes have ocfurred in the history of religion, when men passed under the first and In second Covenants respectively. neither case was the change violently made. Like a skilled teacher or
physician, God made the neza order agreeable by permitting for a while something from the old, until men

yond.
9.
/m-yde
aa\ev6/j.ei>a~\

Heb.
22.

xii 28.

10. 12.
l

dttpous]

Cp.

TO

/j.(v

for what
15.

is

yap O.K. ovdt /j.ovifj.ov] not voluntary is not

1

lasting

either."

In the one TO /nei/ TOU instance, the change would be only him who of forced it on ; the work
/3ia<r.]

were ready
selves.
3.

to

give

it

^^p

of themcalls the

in the other,

it is

our own.
is

kind of change
/j.fTa.dtaeis (Biuv]

in

The one keeping with

;

He

two dispensations by
cause he
is

this title, be-

the the considerateness of God other would be a mark of tyrannical

about to dwell on the

power.

THEOLOGICAL ORATION V
ias.

177

OVKOVV wero Betv atcovTas ev

Trotelv,

aXX

e/covras

$ia TOVTO Traibaycoyi/cws re KOI laTpiKws TO T&V Trarpicov, rb Se o-vy%a)pei, piKpov rt T&V
7T/509 rjSovrjv
r

evBiSovs

wajrep

ol

larpol rot? appwarovo-iv^

rfjs

(va

TI

(frapjjLa/ceia

TrapaSe^Op SKI

re%^9

(f)ap/jiaTTO- 5

xpr) error epo is.

ov yap paarrj ro)V ev

77

Wei Kal
Se ri
; rj

eTifjirifjievwv

fjuerddeo-i^.

\e<yw

ra eiS(D\a
f]

TrepiKo^frao-a

r9

Ovaias (Tvve^ayprjo-ev
rrjv

Sevrepa

r9
eira

Ovcrias
ct>9

irepieKovo-a

irepiro^v

ov/c

aira^ ebe^avTO
ol
fjiev

TTJV

IO vfyaipecriv, KOI TO
6vo~ia<$,

v o-vve^coprjaav
7TpiTo/ji?jv

T9

ol Se rrjv

&e TOVTCOV,

Kal yeyovacriv, avrl pev eOvwv, lovoaloi, avrl Xpicmavoi, Tat9 /card p,epo$ /jueTaOecreo-i K\aeva<yye\iov.

?re^T69 67rl TO

ireiOeTW

ere

TOVTO IIaOXo9,
eirl

e/c

TOV

TrepiTe/jiveiv
Se,

KOI dyvi^eaOai 7rpoe\0a)v

el

TO

\e<yeiv

15

E^yw
efceivo

aSeX^ot,

T%

ol/covojuas,
7

TrepiTo^v TOVTO T^9 Te^eioTrjTos.

TWV
/x,a/cpw

K^pvacrco, TL GTL

8i(t)/cofu,ai

/ua/cpw]

rw

fj.a.Kp<j)

clef

rb /jLev v<pcupL] like a school2. master or physician, He withdraws sorne parts of the hereditary system, and leaves others as a concession, giving in upon sonic small points which tend to keep men happy?
5. (papfj-arr. rots XP 7? 7 being seasoned with something nicer than The rhythm of the sentence itself. is in favour of joining 5ia TTJS T^X J/??S to Trapadexdy rather than to 6. pyffTT)] used as an equivalent
"-]
"

not clear at what point Gr. means that the Jews conceded the sacrifices.

It

otight,

ace. to the paral-

lelism, 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. not when they first became Jews, but when

<pap/j,.

to the simple pq.8ia.

rds dv<rias ffvvex-] This, which is the usual patristic view of the legal sacrifices, is well expressed by Cyr. Al. c. lid. iv p. 126 (Aubert) ; and by Greg, the Great in his letter to Mellitus (Bede Hist. Ecd. i 30). to. as soon as ed^avTo TT]V they were reconciled to the withdraival, they conceded the concession that had been made to them.* It is
v<p.~\

7. 8.

]j.a.Kp<4>

xpopy]

Cp.

ii

14.

they became Christians.

13.
14.

/cXaTr^res]
cp.
i

For the use of

/cat 0.71 .]

/cX^Trreii/

2.

xvi

3,

e/c TOV Trcpir. xxi 26.

Acts
v.

16.

eyw

5^,

d5c\0oi]

Gal.

ji.

M.

12

78
26.

GREGORY OF NAZIANZUS
TOUTCO TO
evavrlwv.
T?}9

#60X0710.9 ei/cd&iv
/jiv

e%o>,

7r\rjv ocrov
ea)v
if

GK

rcov

6KL

yap

etc

ra)v

v(>aipeo

evravOa Be &ia rwv rrpocr67]Kwv

rj

reXe/cocrt?.

yap
5

ovrcos.

eK^pvaae

(fiavepws

r}

Toy viov d/jivBporepov. VTreSei^e rov Trvev/Aaros

TO
TTvevfjia,
r)v
,

e^avepwaev
rrjv Oeorr/ra.

7ra\aid rov Trarepa, Kaivrj rov viov, TJ

efjL7ro\ireverai

vvv

(rafyearepav ^JMV irape^ov rrjv

/JLTJTTM rfjs

eavrov

&r)\wo-iv.

ov yap

do-<f)a\es,

rov viov

efcorj\(os

rov irarpos ^eoTT/TO? o/zoXoe TT}? ToO /jLtjo KTjpvrrecrOai,

etTrco

10 viov TrapaBe^Oelo-Tjf;, TO Trvev/jua TO ayiov, tV

ro\fJiripoTepov, eTrifyoprl^ecrOai
SvvafjLiv
/Jbrj

KOI

icaOdirep rpofyfj
(frcorl

rfj

vTrep

ftaprjOevres,

Kal

r)\ia/c<>

aaOporepav en

TTpoajSaXovres rr]V otyiv, Kal et? TO Kara ^vva/Jiiv /civBvvevawcri Tat9 Be /card /xepo? TrpoaOrjKais, /cat, 0)9 elvre
15 dva{Sdcre(n,, Kal G

26.

13 Trpocr/SaXoi res] TrpocTjSaXXoi Tes

be

Trpoj3a\oi>Te5

Or.

Probably Gr. does not mean that this in St Paul s own He can hardly have failed views.

that

it

folloivs

the opposite order.

was an advance
to

The change

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 oiKovo/mia, i.e. departure from what is absolutely best, out of consideration for the circumstances of others, and sometimes on the principle of TeXet6r7?s.

of practical system consists in dropping things ; the doctrinal change consists in learning additional truths.
6.
l

e/xTroXtrei/erat]

is

resident

and

active

among
the

us.

Gr. con-

26.

So

it

was with

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,

Church learns by to interpret the of the Holy Ghost s slight indications N.T. It does the Divinity given by not follow that he thought doctrinal advance possible in other directions also.
siders

that

experience

how

n.

e7rt0opTi

"ecr#cu]

to be piled on

the top of z /, as an additional load to be carried.

ib.
i

Kaddirep

rpo^rj

/crX.]

Cp.
6 the
in

and when
then
the

of the cepted, The Spirit Himself came Spirit. Christ Himself revealed by degrees.

that doctrine

was

ac-

3.

15.

(Ixxxiv
v.

dva/Sdo-eo-t] It is 5).

Ps.

Ixxxiii

prob.
els

that
Svva.fj.iv

words IK Swd/jLeus

Him
i.

only by slow advances.

rrjs
1

#60X07015]

the doctrine of

8 (7) suggested the e/c d6frs eis 86av which follows (2 Cor. iii 18).
ib.

God.
ib.

7rpo65ots]

Cp.

ii

20.

ir\T]v ocrov e/c

ruv

eV.]

except

THEOLOGICAL ORATION V
TO

1/9

r/9
,

rpios

<>W9

K^rr]
/cal

rot?

ol^cu, rrjv

alrlav

rot? /jLadrjrals

Kara

//-epo?

rrj ra)v &e%ofj,eva)v

f)

Swa^ei

Trapa/jLerpov/jievov, ev
fjuera rrjv

TOV

vayye\iov,
e7T(,T\ovv,

/juerd

TO 7ra#o9,

avoSov,

rd<?

/ji(f)vo-ct)/jievov,

ev 7X0)0-0-0^9 Trvpivais 5
a>9

KOI VTTO

Irj(Tov

Kar 6\iyov eK^aiverai,

Treyit^et v^lv,
Soi;?) Tt9,

KOI avros evTvy%dva)v TOV Trarepa,

TT}?
teal

67ri,fjL6\6crr6pov ^pcDTTJaco,

a\\ov Trap dfc\rj7 ov

I

TO Kal

dKrfOe ia^

va

fjurj

dvriOeos eivai

^ovcrias TroielcrOai TOU?

\6<yovs.

elra, IO

ovo^arl

fjiov.

lra, ne/A-v/ra),
et,
77

TO EpcoT^cra) Trapes, TO TO oi/celov d^ifo^a elra,

TOU TTvevfjbaTos e^ov&ta.

27.
eK\a/a\l/eL
ytteyoj/]

ab: crac^ws
5

eK\a/j.Treiv
]

fj.erpovfj.evov
:

df

||

efj.<f)V<rufj.evov

e/c0.

3 7rapafj.erpovReg. Cypr. cd 6 t^crou] wou Coisl. 2 et

|| ||

sex Colb.

xP tcrrou

Reg- Cypr.

||

emo-rycr)

27.

14 -^u/ /cara

b
r. On the K\d/j.^r] rots X.] principle that he that hath, to him The subjunctive shall be given. must be explained as depending upon

traced in four sayings.

ib.

epwTTjtroj]

John xiv

16.

the

iW

implied in
K.

^,77.

2.

rots

fj-ad-qrals

K.

fj..

STT.]

why the Spirit sojourns with the disciples by degrees, dealing Himself out to them in proportion to the ca
pacity of the recipients. The two ev dpxy rov ev.] 3. series, of three members each, cor In the beginning of the respond. He performs miracles Gospel, through the disciples (Luke ix r) after the Passion, He is breathed upon the disciples (John xx 22); revealed after the going up, He
;

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 inde pendent authority, if He had not in
9.

dvrideos]

the first instance referred the mission of the Holy Ghost entirely to the Father. 10. elra, Il^u^ei fj.ev] 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
12.
elra,
s

in

He/Ji\j/ui\

His name. John xv

26.

tongues (Acts ii 3). profectns apostolicus is traced in Or. xli n, and by Gr. s

Himself

in fiery

The same
secretary
7.

personal dignity is revealed, as Himself the sender of the Spirit. Gr. of course is not di rectly speaking of the Eternal Proib.
eIra,"Hei]

Here the Son

Jerome ad Hedib.

perusing ; cp. The progress in our Lord s 21. statements about the Holy Ghost is

evTvyxdvuv]

Here the
brought

John xvi 7 Spirit s own freedom is out. It is a correct and

12

useful observation.

ISO
Kal rd^Lv
(Wpocos

GREGORY OF NAZIANZUS
#60X07 /a?,
Be
r)v

KOI
6t9

r^fjua^

Trjpelv

a/jLivov,

eK<$>alvovTa<),

f^ijTe

jap aT%vov, TO
5

dOeov

TO reXo9 KpitTrrovras. KOI TO /juev rou? aXXoTptou9

o
eya>

7r\fjai, Swd/jievov, TO Se aXXoTptcoo-at TOVS rj^eTepovs. Se to-&)9 77877 TKJIV rf\,6ev eVt z^ow /cat TWV ak\wv,
yitei>

Be T?79 e/jiavTov Siavoias V7ro\a/ji/3dv(o Kapirbv, TrpocrOijcrco rot? elprj/jbevoLS. TJV Tiva TO) <rwTr}pi, Kal el TroXXcoz^ eveTrijJ,-

7T\avTO fJbaO^^aTwv, a
jjLa6r)Tal^ eXeyero, Si

/JLTJ

Bvvao-Qcu Tore ^aaTa^drjvai TOLS

to-ft)9

09 elirov

atrta?, /cat

ta TOUTO

10 7rapeKa\v7TTTO
UTTO

/cat

TraXiv nravra StSa^^crecr^at

roO

7TveuyLtaTO9 ev^rip.rjaavTO^,
rrjv

TOVTWV

ev elvai v

Kal avTrjv TOV TTvev/maTos

vcrTepov,
0-779
ft>9

OeoTrjTa,

Tpavov/jbevrjv

TTjViKavTa

a)pifj,ov

Kal

r^9

7^cocrea)9, yLtera TT)V

TO>

roO
TL

15 ou/cert aTTio-TOV/jLevov

OavfJuaTi.

yap av TOVTOV
eiirep rt

VTrea^eTO,
i

r)

TO Trvevpa
||

om
?;

TO

juev yap arexyov ro Se adeov /cat b 5 ?7\#e rtcrti evrt naiv Tn vow f 6 e^durou] 6/11775 b in nonnull.
||

vow ydy d
||

g atnas]

airtats a

||

^ievoiJ a.TTLffTOfJievr}v

12 ets] + rots TOVTWV] TOVTOV a 1 rourou] rouro f Reg. a

||

Reg. Cypr.

||

15

||

zV J /z // the right mekeep things back, but not to teach them till people are prepared. Perhaps one of the things which the disciples coiild not bear while Christ was with them, but were to learn afterwards from the Spirit, was this very doctrine of the

27.

7/#/
to

proper time.
ib.

thod,

not

<:

taws

ph

/CT\.]

will

add, what may perhaps have occtirred to others also before now, btit what I take to be the result of my inde-

pendent thought.
8.
/UTJ

dvvaaOat.
f.

/Jctcrr.]

John
26.

xvi 12.
9. 10.

Spirits Godhead.
1.

6V as dirov
TTO.VTO.

air.] in

/cat

Tj/^as]

Saviour.

Td^if

is

and
with

eKcpaivovTas,
77/xas,

as well as our ace. after 6ps, KpuTrrovras, agree

<puTicr[ji.ovs,

5i5ax#.]

12.

rpavov/j-evriv]

John xiv 26. Cp. ii 4. The

not with

you

see light

and an
God.
2.
1

shining tipon us by degrees, order in the revelation of

pres. part, combines the thought of the revelation as then in the future with the fact of its subsequent ac-

complishment.

22. Cp. unworkmanlike. 3. 7rX^|at] to astonish, and so 4. keep them away from us; dXXorptwo-ai, because they naturally expect
dtf/rows] &Te~xy v ]

The 13. upl/J.ov] Cp. iii i. knowledge then being timely and capable of being received, after our
Saviour s restoration, when He was no longer disbelieved in for wonder ?

Luke
16.

xxiv 41.
eiVep rt fj.tya oL
l

to hear the doctrine taught at the

XP 7?]

if ive

THEOLOGICAL ORATION V
oiecrOai
,

l8l

-%pri,

Kal deov peya\OTrpesetas agiov, TO v

JjLV OVTCO 7T6pl TOVTO)V,

77

TO Si8ao~KO/jivov.

28.
"E^a>

KOi

C^OlfJil,

Kal 09

Tfc9

(/>t\09,

cr6/3eiv

Oeov TOV irarepa, Oeov TOV vlov, Oeov TO

6eoTrjTa piav,
$oi;r], /cal 5

TO
.?7,

fiyiov, Tpels tStor^ra?,

/Jirj

Kal ovaiq, Kal /3ao-i\ela

7rp6o~0ev
0eo<f)6pa)v

/jLepL^o/jievrjv, 009

rt?

TW^

o)

(j)i\oo~6(f)r)O
rj
<ypa(f)rj,

ev

rj IULTJ

iSoi

ecoo~<popov

avaT\\ovTa,

a 9

fyricriv

/J,r]&e
77

$6i;av TT}? etceWev

09 rt? ou^ ouTft)? e^et, aXXore aXXo9 yivo/jievos, Kal

el p,ev

av/jL^epCTai rot?

Trepl

T&V

p,6yio-TO)v 10

e/>te

{3ov\ev6/jLvo<$. yap ov&e Trpoo-KwrjTov, 7TW9 Sta roO /3a7rrto-yLtaT09 ; et Se TrpocrKW^TOV, 7TW9 ou el Se aeTTTov, ?rco9 ou ^09; e^ TJpTTjTai TOV
ez>09,

7;

xpvcrr) r^9 6VroJ9 aeipa Kal

(ra)T?jpio<>.

Kal irapa
/JLiKpov

/juev

TOV
tres

28.
Colb.
||

/ii/cpw

Trpoa-flei

fj-LKpuv

efjiirpoadev

b:

e/JLirpovdev

14 xpvatj

rts]

xpuatrtj a

wa^j r#//

anything

ivliicJi is

promised

work
7.

is

not
t

now

extant.

9eo06pwj/,

It implies a power or taught great, of appreciation, greater than we per haps possess, to determine the de grees of greatness in what God

inspired
fj.i]

(2 Pet.

121).

Sot ewcr^. dv.]

Job

iii

9.

The imprecation must be

in the
8. 9.

considered

promises or reveals. 28. Let this be our position then, in one Godhead three to worship IVoe to him undivided Persons. who does not hold it, or who shifts with the public opinion of the times. If the Holy Ghost gives us the di vine nature, He must needs be an
object

same sense as the anathemas of the Councils.

fKeWev] of heaven.
<ri;yU0.

rols Kaipois] goes with the current of the times. n. aadpus] prob. means (in ac

cordance with

<rv(j.(f).

TO?S

/ccupo?s)

weakly? not corruptly.

Cp.

3.

of worship, and
r

in the full

The timeserver has but weak reso lution in regard to the things of most
importance.
1

sense divine.
3.

l%w
1

/j.lv

ouro;]

fhat

is

how
iii

2.

0eo?]
el

make a God of me
TrpocrK., TTCUS

cp.

stand"

explained, with no gram

19.
ib.

matical construction, by atfteiv. 6ebv TOV Trarepa] the Father 4. as God. Our familiar God the Father, God the Son, is a turn of expression peculiar to English
Christianity.
6.

ou ffeirrbv] Evidently Gr. feels crtpeiv to be a higher word than the mere external TrpocrK. ; it is already implied in ovd
5
irpoo-K.

in

the line above;

is

distinction

but the not always observed.

Tts l

TUV

/xt/cpo; ?rp. 0eo06pwj>]

Ace.

to Elias, the ref.

is

to Greg.

Thau-

r\ 14. sition to

xP V(r ^}
<iv.

rough appo
decide

It is difficult to

maturgus, who, he says, uses these The words in his Apocalypse.

between this reading and xpuorm, which has the authority of the best

82

GREGORY OF NAZIANZUS
rj

dva yevvrio-i^

Trapd Se

TT}?
rj

a
TT?

Trapa 8e rr}?

dva7T\do-ew<$

a? TOV
29.
5 yLtez^o?

dva7r\d<javTO<$.

Taura
r/S?/

yuez;

ovv

einroi vis

av TO

aypa<pov

Se

^et

crot /eal o

TWV fjbaprvpiwv
e

ef

on

/cal

\lav eyypacfros, 77 TOV Trvev/Aaros Oeorrjs rot? firj \iav or/caials. /jLij&e d\\orpiois rov
Se ovrct)?* yevvaraL Xptcrro?, Trporpe^et

10 fJiaprel

7Tipd%Tai,, dvdyei Swdfjieis eVtreXe?, rt 7^/5 ou Svvarai dpep^erai, StaSe^erat. /jLeydXwv, real wv 6ebs ; ri Be ov Trpoo-ayopeverai, wv
7T\rjv dyevwrjcrias teal yevvrj(T6a)s
;

eBei

yap ra?
rj

Trarpl KOL

via),

iva

p,r)

crvy%vcri<>

Trapd Oeorijn,
eya)

Kal raXka
29.
MS.

et?

rd^iv dyovo-y
Reg. a
of

/cal evKoa/Jiiav.

4 VTroTiOe/mevos

||

13 Trapa]

+ TT;

df

The

pronuntiation being iden

;

seems natural to choose the but on the other hand rarer word the scribe of a may have been thrown out by the somewhat un usual combination of i] with TLS.
tical, it

the first verb of each pair Christ, the subject of the second

is is
i

the

Holy Ghost. 35, Matt, i 20.

9. ib.
ib.

IIporpex^>

Luke

/j-aprvpel]
di>dyei]

John

32
i.

foil.

Matt, iv

19 i] avpa TIS 6X1777. dvdTr\acns] that work of re construction of the character, in which dvayfrvrjcris is the initial

Cp.

ii

ffvfj.Trapo/u.apTe i]

accompanies
Matt,
xii 28.
oi

i.

Him Luke
Cp.
Or.
xli

iv 14 foil.,
1 1

o;

Trapr/it,

x ws

evepyovv, dXX
[j.apTovv.

ws

6yu.orip.oj

<rvfj.Trapo-

It is only by deepening experience of the Spirit s power upon ourselves that we become convinced of the greatness of the Spirit Himself.

movement.

10.
ib.

ri

5ta5ex ercu ] J onn x i v 16 etc. WJiat yap ov 8vv. KT\.]

to

mighty thing, peculiar

there
title,

God,

is

that

He

cannot do?

What

29. Turn to the direct testimony What things are said of Scripture. of the Holy Ghost ! 4. virodt/jLevos] assuming, fak ing as the basis of discussion" ; it does not in itself imply admitting. 5. /xaprupicDj ] Scripture testi monies 2. cp.
1

peculiar to God, is there which not applied to Him, except those The of Unbegotten and Begotten ?
is

phrase wv 6e6s means,

which go

to

make up our

It conception of God. seems strange to add /cat yevvr]<rcws as one of those things uv 9ebs, as those with whom Gr. is arguing

7.

/XT?

A.

cr/catcns]

to
1

those

who

are

dense, or strangers to the Spirit."

too
8.

not

altogether

yevvarai Xp., 7rporp^%et] In the series which follows, the subject

would not admit it. Gr. means, no doubt, that to orthodox Christians the Godhead cannot be conceived of without it.
12.

i5i6rf]Tas] as in

28.

THEOLOGICAL ORATION V
TOV 7T\OVTOV CVVOWV TWV K\1]CTa)V, KOL
dvai<T

183
K,dff OCTWV

)(vvTOvo-iv 01 TO) TTvev/jLari

Trvev/jua

Oeov

\eyerai,

Kvpiov, avro Kvpios

XptcrroO, vovs XpicrTov, Trvev^a vlodeaia^, a

oftov 0eov

/cai
}

yap TTOL^THCOV TOVTWV

7T\r)-

Trdvra

rfj

ovaia 7r\7]povv Trdvra (Twe^ou

pWTl/COV KOO-fJLOV KCLTa TTjV OVCTiaV, d^COpTJTOV KOCT^UW KCLTO,

rrjv ^vvafjbiv

dyaOov, eu^e?,

rjye/JbOViKov,

(frvcrei

ov decree

v, ov% dyia^o/jievov, fjuerpovv, ov {JLeTpovjJievov, fjuere^o- 10 ov zereoi> 7r\7ovv, ov 7r\rovJLvov crvve ov ov

9eov, nrvp
i

ocrcoi ]

i.

/ca^

offuv 6v.

dvai(rx-]

and
lit.

change

in

Him.

Ge crts seems

to

be

how many names they outrage? against how many names they
1

are
1 1

impudent."

3.

7ri/eO/xa

$eoD] e.g.
viii

I
;

Cor.
vovs
i

ii

Xpi<TToD,
i

Rom.

Cor. ii 16; TTI/. aur6 K., ibid. ;

4.
TTV.

/cuptou,

Xp., Cor. iii

agreement, arrangement, in which sense it is contrasted with by other From this general sense writers. of agreement, it comes to be used of into a family, or adoption admission to the citizenship of a
(j>v<ns

used in the sense of

vioOeaias]

Rom.

viii 15

d\77^etas, John xiv 17, xv 26, xvi 13, i John iv 6 ; iXevdepias (by implica

city. 10.
,

ayidfrv] e.g. Rom. xv 16; i Cor. xii i r (for ov /merpoviv

;

tion), 2 Cor.
^. TTV.

iii

17.
/cr\.]
Is.

fj.6vov

cp.
ii
i

12);

/j.eTexo/J<.evov,

e.g.

aocfiLas

xi

Phil,
1

ir\-qpovv,

criWx 01

Wisd.

foil. 7.

Trdi/ra TT; oucr. ?rX.]

K6a~fj.ov

Wisd.
T.
over,

7.

llXtlpUTiKbv

K.

is

scarcely
is

more than a repetition, but introduced as an antithesis to ax^prfTov KT\., which is Gr. s inter pretation of the avv^x ov T(* Travra. of Wisdom. 0,70^61 ] Doubtless Gr. s read (). ing in Ps. cxlii (cxliii) 10; eu^^s, Ps. 1 12 (Ii 10); 7?7e/i., ibid. 14
(12).
ib.
(pvo-ei.

12. K\rjpovofj.ov/j.ei ov] not a scrip tural phrase, but perh. derived from more general expressions, like i Pet.
iii

9 evXoylai K\., or Gal.

iii

14

com

pared with 18; or from the usual language of Scripture about having, receiving, the Spirit. ko^aQntvov,
perh.
i

Pet.

iv

Matt, xxviii 19,

14; (rvvapid/m,., e.g. Cor. xiii 14; 6ra-

ov dtaei]

These words
adjectives,
Spirit
is

qualify

the

preceding

and

esp. 7/7e/x.

The Holy

TreiXovfjifvov, used as a threat J Matt. xii 31 (cp. 2 Thess. ii 8). 8a.KTv\os d.] Luke xi 20 com 13. pared with Matt, xii 28 irvp, Acts ii 3 (cp. i Thess. v 19, 2 Tim. i 6);
;

and not by an

good, right, sovereign, by nature, act that involved a

ws deb s,

Heb.

xii 29.

184
/j,(f)a(n,v,

GREGORY OF NAZIANZUS
olfjiai,

TOV O^OOVCTLOV

irvev^a TO

iroir)<jav,

TO

dva/crl^ov Sid /BaTTTLcr/jiaTO^, Si avaardcreW TrvevfJia TO ywa)O /cov airavTa, TO SiSda/cov, TO Tcveov OTTOV 6e\ei /cal
ocrov,

oSyyovv, \a\ovv, aTrocrreXXoi/, dcfropi^ov,

d7ro/ca\v7rTi/c6v, ^MTIO-TIK
VCLOTTOIOVV, OeoTcouovv,

pevoVy Treipa^ojjievov

fjuaXXov Se avTocfrws /cal farf

a>(TT6

Te\iovv,

teal 7rpo\a/jL/3dveLV

TO

/BaTTTio-fJia, real

7rir}Tio-0ai /xera

TO

ftdTTTtcr/jLa

irvpivais,

evepyovv oaa $eo?, fjuepi^ofjueyov ev yXoxrcrat? Siaipovv %apia[JiaTa, TTOLOVV aTrocrroXoi;?, TrpoiroifJLevas,

10
(f)TJTa<?,

evaryy\i(TTds,

/cal

$i$ao-/cd\ovs
dfjio\vvTov

voepov,

ra^>9, Tpavov, TO croty&TaTov /cal Tro\VTpoTrov

aKu>\VTov,

MTrep laov
e

Tat?

Treipafro/j.evov

irapo^vvo[j.evov e
etc.
||

2
||

1 1

a/JLoXwrov O.KW\VTOV df

||

utrep]

owep abceg
1.

plures Reg.

12 TO] rco acg to

5
viii

duo Reg.
to

TO TTOiTJaav]
i

Prob. a
/3.,

ref.
iii

Gen.
(2

cba/cT. 5ta
5t

John

Cor. v 17);
2.

dfacTT.,

Rom.

n.
TO yivuvKov air. ] i Cor. ii 10 (cp. Ps. cxxxviii (cxxxix) 7); 5i5aaKov, John xiv 26, i John ii 27; irvtov, John iii 8 ; bS-riyovv, John xvi
13;
AaAo0i>,

aTrocTT.,

d0op., Acts xiii

i

2 foil. (cp. Acts Is. xlviii 16).

4.

xx 23,

Tim.
Ixiii

iv

Him of the 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. evepyovv] i Cor. xii ii ; /xeptActs ii 3 diaipovv, i Cor.
Gr.
s

attribution

work of

making

6fj.ei>ov,

xii ii Is.

TTOLOVV

O.TT.
i

KT\.,

Eph.
xii

iv

1 1

irapo^vvbfj.cvov ]

10

compared with

Cor.

foil.,

ireipa.,
;v

Acts v g. aVo/caAuTrri/coj

Rom.
]
I

xii 6,

Acts xx 28.

Cor.

0wTicrT.,

fwT., perh. Ps. (xxxvi 9) as in 3 (cp. John vi 63,

10; xxxv 10
ii

10.
list is

voepov KT\.]

The

taken from Wisd.

vii

following 22 foil.,

which describes the

is

spirit

which

Rom.
6.

viii

10).

i Cor. iii 16, vi 19; constructively deduced from the Spirit s action in baptism the mystical sense of Te\etoDj>, in All three words have initiating? ref. to baptism, in the larger sense and the wore prob. of the word

VO.OTTOI.OVV~\

deoTTOiovv,

Gr. does not quote all the epithets there used, some of which, esp. ftovoyevts, would have been troublesome for him to ex pound. Each epithet from voepov
in

Wisdom.

to aiJ.b\vvTov
TCUS
evepy.

is

= ffO(p(j}TO.TQV
;

aa<pes

belongs to
difficult to

all

three.

It

is

more
is

Trdvruv (neut.);
a.K(jj\VTov

say what Or. means by

= avre^ovffiov
of
elf

= TTO\VTp. = acKp-rjvi.ffTiKbv = rpa.vbv

TTO\V/J.epts
Tpa.v<jjTLKbv\

explained.

Voepov

(this

shews
;

this use

of ucrre.
to

Prob.
that
is

it

in

the

order
in

tended
part
in

shew

the

Spirit s

d/u,6\vi>Tov

baptism

an active, and

not a passive part, so as to justify

change change

wrong) = di>a\\oiwTov (since any the Holy Ghost must be a

to

be

for the worse).

THEOLOGICAL ORATION V
TTCLVTW, Kdl TpaVWTlKOV, KOI
aiov, /cal dva\\oi,a)Tov

I5
aVT^OV-

TravTOovva/jiov, TravreTrlcrKOTrov, Sid

TcdvTwv ^wpovv Trvev^drwv voepwv, /caOapwv, XeTrrorarco^, KOI TrpotyrjTitcwv /cat dyye\iKci)V, oljJLai, Swd/Aewv, waTrep d7ro(TTO\L/ca)v, Kara ravro, fcal OVK ev TO?? avTols rovrot?,

d\\wv
30.

Be

d\\a%ov

i>evfj,

rjfjLeva)v,

8r)\ovrai,

TO

Ol ravra

\eyoi>TS

/cal

Si&do-Kovres, Kal TT/JO? 76

deov, bvofJbd^ovTes, 01 rrjv
f
y

d\\ov
et?

Trapd/cXviTov, olov
ft\a<T$ri

a\Xov

avro

^Lav

jjuovrjv

elSores do-v y%a)p rjTov

OL

TOV 10

/cal rrjv ^dTrfyeipav ovrco <o/3ep ^ l^revcravro TO Trvevfjua TO (iyiov, 009 0eov

OVK av6pto7TOV
TrvevfJia
el,

OVTOt,
TJ

Ti

(JOi

SoKOVCTL,
a>9

TTOTGpOV

06OV

TO

tcrjpvcro-eiv,

d\\o

TL;

Kal Troppw TOV 7rvevfj,aTOs, el TOVTO dTropels, at fj,ev ovv /c\r)(reis ToaavTai,
5

\lav 6Vr&)9 vra%V9 TA? /cal oey TOV

fcal
OVTO)<;

Trpocren
1

rauTo] ravrov cdef: rouro Or. 10 avro] avrov clef Reg. a

|]

3O.

8 irpos ye]

irpocreTi

ye b:
||

[|

14 Ktjpua-aeLv] K-rjpvrTOVffi

b Reg. a

6 dida^ovros] diKa^ovros

Reg. Cypr.
as it were a dangerous sound; But Gr. does not another God.
l

2.

Travro8vva.iJ.ov
vii

...

XeTrrordrwi/]

Wisd.
pure,

23.

The understanding,
in

Wisd.
goes,

and most subtle spirits in through which the Spirit

are,

mean means
at all,
is

to

call

Him

so.

He

Gr.

opinion

(no

that to call Him a Paraclete in the same sense as Christ,

only

doubt correct), not only the angelic Powers, but also the spirits of prophets and apostles. These the Holy Spirit penetrates Kara ravrb, si milltaneonslyj although they are
distri-

equivalent to calling Him God. Matt. 10. fj.6vrjv eldores davyx-]

xii 31 foil.

n. a-TTjXireixrai Tes] The Greek method of proclaiming something

to the honour or infamy of a person was to post it on a arrjXrj or post in some public place. Hence a per-

buted
is

in

many different

places,

which

a proof that

He

is infinite.

3O.

Suck

sayings involve His

All language ofa different kind is explained by the principle of referring all to tlie Father as the
Godhcad.
First Cause,
8. 01 ravra \eyovres] viz. the sacred writers who used such Ianguage about the Holy Spirit. ib. 7rp6s ye] adv. besides.

son subjected to such infamy is described in class. Greek as 7-175; from whence comes the verb
<rr-rj\L-

arr\\i.rf.\)e<.v.

12. 14.

e\jseu<r....ws

ws

\iav]

6e6v] Acts v 3 foil. since you really

g.

olov

a\\ov

#. ]

The words have

are a very stupid person 15. Troppw rov TTV.] like dXXorptot rov TTV. in 29, unspiritual.

86
TL

GREGORY OF NAZIANZUS
yap
Set croi

efJL^rv^oi.

ra?

eTrl

TWV

prjfjLaTCDV

TrapaTiOeaOai; oaa Se KawravOa \eyeTai raTretvorepov, TO SiSotfOai, TO ttTrocrreXXecr^at, TO fJuepi^ecrOai, TO ^dpta^a, TO Saiprj/jia, TO eyu-<ucr?7yu-a, rj e7rayye\La, rj vTrepevTev^is, el re
5 TL

aXXo TOLOVTOV, iva

/jurj

aiTiav dveve/CTeov, iva TO

i/jLpLcrjuLvaL

Ka6* e/cacrTOv \eyco, eVt TTJV e ov $ev%0f), /ecu firj

ICTOV

TrdXvOews irapa^e^Owo-iv. KOI dcreffeiav, 2)a/3eXXt&)? o-vvd-fyai, KOI yap TO rco StacrTrjcrai,, /Jiev TrpocrcoTTWy TO Se rat?
et?

10
Tr)

31.

H9

70)76 TroXXa

BiacrKilrd/jievo<;

vrpo?
TOI>

TOV vov, Kal TravTa^oOev \6yov evOvvas, Kal ^TJTMV eltcova TIVCL TOV TOCTOVTOV Trpdy/jLaTOS, OVK eo~%ov a) Tivl %/3^ T&v KouTW T?)v Oeiav (})V(7iv Trapa(j)i\o7rpa yfjioo~vvrj

/3a\iv.
15 irXelov,
i

KCLV
d<f>ev

yap p,ucpd
fjie

rt? ofioLwcri^ evpeOy, fyevyei

TO

KaTW
||

yLtera
5 ^77]

TOV vTroSeiy/jLaTos.
be 2
||

o<p6a\fj,6v

eTri]

Reg. Cypr.
12

+ Ta

7rapa5ei%^wc7tj/

Reg. Cypr.
irpos

[|

9 TO

/j.ev...ro 5e] Tit) yuei/...Tw 5e

||

tres Colb.

31.

10

om
||

/JLO.VTOV

Reg. a
<f)vyei]

om
||

TOV d

+ /me

cdfg

13 7rapa/3ctAetJ>] Trapa\aj3ei.v b 2 om /u.e df 15 TrAeio* ] TrXeov cde f

|| ||

14

om

yap b

||

1.
z ^.

?ju.\j/vxoi]

vivid?
1

ras eTrlr&v

p. fA.]*

striking. the texts in

so

many words

In

29 they are

TO jaei Ty TrpocrwTr^] lit. // 9. counts for the same in impiety ^ whether yon join like Sabellius, or
the former disjoin like the Arians, in the person, the latter in the natitres.

most part only given allusively. What Gr. means by e-rrl TWV p. may be seen in iii 17.
for the

Kavravda] as in the case of the Son.

3.

2.

6 cra

5e

i.e.

as well
iii

See

18.

didoaOat]

e.g.

Luke

xi

13;

dTrocrT.,
/iept f.
,

Luke
Heb.
ii

xxiv 49, Gal. iv 6; 4; xdptcr/za, 2 Tim. i

Gr. seems instinctively to say TO; TrpocrwTrw, not TO?S TrpocrwTrois, because Sabellianism reduces the persons to one, if indeed any personality can be said to remain,

6; dupy/na (duped), John iv 10, Acts viii 20; e/x0i;cr., John xx 22 ; ewayy. Luke xxiv 49, Acts i 4; virep{vTev%is
(cp. iv 14), Rom. viii 26. di^eveKT^oj ] from 6.

31. Illustrations of the doctrine of the Trinity are wholly inadequate; like mouth, spring, and stream. 10. us ty. TT.] How many things !*
<f)L\o~n-payfj..] Cp. iro\virp. ii 9. TravraxMev] where the English mode of thought would have expected Travraxocre. $ rivl XPV TWV K -] t what 13.

11.

avafapu,

ib.

must
fro))i
7.

be

referred

to
it

Cause, in order that

may

the primal be shewn

whom He proceeds.

TrapaSex^wcrti/] the correlative to TrapadLSoadai; that men might not receive the polytheistic doctrine

earthly thing I might compare? 14. TO ir\eiQV\ the most important part escapes me, leaving vie below

of three separate Sources, or First Principles?

with

my

illustration?

15. 60^aX/x6v]

The context makes

THEOLOGICAL ORATION V
TIVCL,
jjirj

87

KOI Trrjyv,
jjiev

/ca

Trora/jLov evevor/aa, KCLL

rfj Se o

yap

fcai

TOO

o Trartjp,

vl 09, rc5

Be

TO Trvev/jia TO
^LedTrjfcev,
&o/cei
fjbev
7ra>9

Tavra yap ovre ^povcp ayiov avd\oyw<s e%?7KCLV ovre ttXX?;Xa>y aTreppij/crai, rfj crvveyzia
rpicriv IBiorrjcrL TefivecrOai.

aXX

eSeio-a,

jrpwrov

pvcriv 5

Ttm
Se

fjirj

OeoTTjTO^ 7rapa$eacr0ai crraaiv OVK e^ovaav Sevrepov TO ev TOO apiOfJLU) $ia eiKacrias ravrrjf; elo-dyrjrat.
T>}9

yap,
32.

teal

Trrjytj,

KOI TTOTayLto? ev earn;

10
</>a>9.

Tiakiv ))\iov
8eo9,

eve0v/jLTJ0rjv,

/cal

d/crlva,

/cal

aXXa Ktivravda
T?}9
I

Trpwrov

/JLV

fjir)

crvvOecris Tt9 67rivof)Tai,

/cal
5e

acrvvOerov
/ecu

$v<rews,

coaTrep
i
|!

rj\iov
TT] 5e]

rwv
||

ev f)\ia)
3 ex??]

aXXoi]

om
4

Arat

Or.

rw

de
|]

e^ 6

Reg. a

et

||

KO.V] /cat
2

8 apiflyuu]
it

TW

apid/j.w e

g 32.
||

5o/cei]

SOKT;

b
17

Reg. a
TraXt^

rptcriJ ]

n<rt^

10 TraXtv]

tres

Reg.

unquestionable that Elias

is

right

as in
8.

30.
dpidfju}]

in interpreting the word to what is called OTTT? in James iii

mean n,

%v

fanv

They

are not

of which the spring No other example of this issues. usage seems to be known; but Gr. s

the

mouth out

own language
the

in

his

poem about

Holy Ghost (iii 60) leaves no room for doubt. He there rejects the same comparison of 7r6pos, ^77777,
Trora/xos /.dyas, %v re ptedpov.
It is

Gr. thinks ; they are only various forms or phases of the same thing, and therefore they are inadequate to express the Trinity, which is essen tially three in number.
really

three

distinct

things,

just

that Gr. was aware that an eye is the ordinary word in Hebrew for a spring; but in any

possible

32. So "with sun, ray, and light ; or with the flickering sunshine re flected from water upon a wall. 10. if)\iov KT\.~\ Cp. Tert. adv.
Prax.
11.
8.

KavTa.v9a. 5^os]

This

illustra

case the metaphor is so natural that it is prob. an accident that we do not find it oftener. 1 Elias sug KCU yap Kal &\\ot] gests the Clementine passage which
.

is

given by Cotelierp. 528 Cp. Tert. adv. Prax. 8.

2.
/XT)

(ed. 1672).

ry ^v~\

to see
/crX.]

whether.

3.

raura yap

The mouth,

the spring, and the stream are not divided by time, nor is their con tinuity with each other severed; and yet the three have each their
special characteristics. an incessant waste, or 5. pvffLv] Hapa.dissipation, of Godhead.

It dangers. 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.
its

tion likewise

had

88
firj

GREGORY OF NAZIANZUS
TOV Trarepa JAW
ovo-Laxrco/jiev,

SevTepov Be

ra\\a

Be

yur;

d\\a

deov

Troirjaay/jbev

evvTrap-

jap
,

a/cris,

ovre

dXX
real

rjXiarcau Tives ajroppoicu, real

5 Seis,

apa TO
ere

elvau real TO

/JLTJ

elvai

TW

6e>

Sw//.ez>

ev

TOVTOIS, ocrov
droTTtorepov.

TOV vTToSeiyfjiaTos, o real TWV TJrcovaa Se TWOS real TOIOVTOV v

Tiva
rjXia/crjv

\6yov,

/jLap/j,apvyrjv

TO
rjv
rj

Tovaav,
5 0eo/]

real irepiTpejjiovcrav

ef V^CLTWV Art^creo)?,

+ fj.ov 10
duo

T(j}

TraTpi
||

b
g

Reg. a
77

Trpoipijfj.Vi>}v

Coisl.

a/cris]

+ p.ovw duo om ccPf

:

Coisl.

r]

2.

ei/i^Trapxoi o-as]

Existing only

context,

we should then have

ou<rtu>5eis

to

Him, word is
in
totle.
3.

as attributes of His.

The

understand

to

have some

freq. in this sense in Aris

r/\tos]

ties after all,

thing of a concessive force, quali however real and sub

dXXos

would be necessary

This, ace. to Gr., to make the

14,

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. solar T/XidKcu r. dwopp.] 4. effluences ; Gr. will not even say
1

illustration complete. Cp. 30 &\\ov 0eov. The ray

and

"Eiv

7?Xtou d-jrbpp.,

because

it

might sug

gest that, once flowing forth, the effluence has some kind of inde whereas his point pendent existence, is that the ray and the light are but This is fur properties of the sun. ther brought out by the addition i Kal iroiOT. over. and essential quali
1

stantive? Kal a/ua TO elvat /crX.] The 5. TraTpi gives the right gloss p.bvip direction for understanding the pas sage it means that if we are content with the illustration, we attribute TO elvai only to the Father, and with hold it from the Son and Spirit. the Persons so con Toi>Tois Thus to God (in the ceived of. sense of 5\os 6e6s iv 6) we should attribute at the same time existence and non-existence. rjKovaa 8e TWOS] I once heard 7. a man offering the folloiving ac It is unknown who the count.
T<JJ

=m

man
8.

was.
/j.ap/j.apuyrji

ties."

By

oucriwSets

Gr. seems from

tration,

though

The illus Tiva] attractive to the

is

the context to mean belonging to the nature of the sun. Elsewhere, how ever, the word is used in a way that

poetical imagination of Gr.,

not

immediately

clear.

It

seems

at first

would give an almost opposite meaning e.g. Or. xli 1 1 OVK^TL evep;

as if the trinity were the sunbeam, the water, and the wall, which combine to produce the 7raX/u.6s, the

yeia irapbv ws irpbrepov, oucrtwSws 5e, ws a.v eiwoi rts, crvyyiv6(Ji.vov Cyr. Hier. Cat. Myst. iii i Tr^e^aros
;

dancing

The

017101; ovcriudris e7Ti0otT7/crtj.

Ace. to
oi)criu><5ei$

and quivering reflexion. point, however, appears to lie rather in the junction of unity with multiplicity (the number three being

these examples, Troi6rriTes would rather mean mz/, substan In order to suit the tive qualities?

for the

moment
in

played

the

lost sight of) dis vibrations of the

sunbeam.

THEOLOGICAL ORATION V
vTro\a(3ovcra 8id TOV ev
/juecra)

189
T&>

depos,
J

dvTLTVTTw.
t,

TraXao?
*

eyeveTO
I

/cal

Trapd&ot-os. 3

etra cr^eOeio a arret yap it

TToXXcu?
T)

/cal Trv/cvais

rat?

rctvrjcrea-iv,
rj

ov%

ev ovcra /JioXkov
TT)? crvvoo ov

TroXXa, ov&e TroXXa

yu-aXXoz^

ev, TO)

TOT^L

/cal TT}? Stacrracrea)?, Trplv O fyei KpaTrjOrfvai,,

33.

AXX
fjuev

o^Se TOVTO OeaOai

SwaTov

SiaSiSpda/covcra. 5 &i ev pev, e/jioi,

OTL TTJV

TrpecrfivTepov, (v

TO Kivfjcrav /cal Trdvv or)\ov rj TI TO TOVTOV /ceKivrj/cos.

0eov Be ovbev

avTos

fjiev

yap

TrdvTcov atria, alriav Se Trpecr/BvTepav OVK e%et. SevTepov 8e, 6Vf /cdvTavda TWV avTwv vTrovoia, avvOeo-ews, %i;cre<w5, 10

do~TaTov
6eoT7)Tos.
7rl

teal

/cal

ov Trayias (^^creco?, ovSev e&Tiv 6

oXa>?

wv ov$ev
/JLOL

evvoTjTeov Trepl
LCTTTJCTLV

Trjv Sidvoiav

TWV

vTToSeiy/JsdTwv decopovvTL TO
"a]

(f>avTa6/jievov,

xe^etcra

El.

33.

6 TOVTO] TOVTW ag

tres

Colb.

1 1

evvorjTeov} cetera
i.

desunt in a

L/7roXa/3oDcra]

assuming?
l

have run debv

eo~Ti

ovdev Ktvel

catch ing,
ib. 5ta TOV ev /u.. d^pos] by means Ace. to of the intervening air. Gr. s theory, it is the air between the water and the wall which com municates to the sunbeam the mo

r6 KLVOVV).

10. avTwv ITT.] there is a suspicion (or perh. a notion) of the same things as in the case of the

TV

former illustrations.
favour above.

tion of the water.

ib.

Cp.
l

ii

12,

13,

a~xtQei<ja.T(f

6.vr.~\

arrested by

the resisting substance?

2.

Cp.

ii

26
be

TraXfcos

ey.

/cat

TrapdS.]

might seem to be in Elias reading xe0e?<ra But the point of the illus tration there does not lie in that word, whether x e #- oe read, or Xucrts represents the shed (rxedding, whether of light or of water,
ib.
-)(jjaew<i\

of

comes (gnom. aor.) a quivering that

quite surprises you?
ib.

which implies
1 1
.

dVre t]

= dtcrtret,

dissipation. do-TaTov] repeats the

3
1
-

<rrdcrii>

vibrates.

parison.
selves

It is a misleading com We do best to content our with the few ivords given us revelation by for our guidance^ and so to press on through life, endea vouring to bring all to join in wor shipping Father Son, and Holy Ghost, in one Godhead.
,

33.

OVK ^x V(Tav f iii 64 cure TLS e

r)\LO.K<H<TL

Cp. Poem.
Kivr]iJ.ao-u>

VQO.TUV

fj.a.pfj.apvyf],

rpo/aos,

dcrrare oucra,
irdpos

Toixoio~i irepiTreXdcrai Trplv

TreXdoi/cra.
TJ

(fievyovaa,

<f>vyLV

ovde

yap

dicrrar6s ecrrt ^eoO 0(ycrts,

ptovaa
Z/j.ired6v

ye

ira\iv
deolo.

avfiovaa

TO

to-Ti

12.

TT)V QIO.VOLO.V tCTTTJCTtl

nOtJllJlg

6.

6<rdai]

to

lay dozun as

my

own?
7.

accept?
TT]v

to satisfy it to a stop]

my mind
the

(lit.

which brings
in

when I contemplate
image which

clear

what

TO /c.] it is very moves the sunbeam. The

ij.tv

illustrations

form.

contrasted

phrase

would

strictly

190
el TIS ev TI

GREGORY OF NAZIANZUS
rrjs el/covos, VTT

\aftu>v

evyvwfjLoo-vvrjs

ra
ra?

reXo? ovv

avrarT/Xa? KOI aipetv TrXelcrrov avrov Se tiTroSeoi/cra?, TT)? a\,rj0eia<; TT)? eucre/3eeacrcu
ra<?

eSofe Kal

/JLOL

Kpartarov
ovaa?,
&>?

elvai

arepas evvolas
087770)
TCO

e^ofjuevov, ITT

o\i/u*v prj/jidTcov
rjv

TTvevfjiarL

^pw^evov,

evrevOev
a>9

e&e^d/Arjv,

Tavrrjv

6t?

KOLVWVOV
10 Kvvelv

/cal o-vv6fj,L\ov,

reXo? SiacfrvX.do O ovTa, TOV alwva TOVTOV

et?

SiaTe/jivovTa, fcal

rovs a\\ovs TrelOeiv

Trarepa, Kal viov, Kal irvevpa aytov, 6eoTr)T(i re KOI ^vvajjuv OTL avra) Trdcra So^a,

rrjv

et?

TOU9 alwvas TWV aloovcov

8 5ta7ro/)eueo-#cu]
5iairop9[j.eve<r6aL
\\

|]

om 5mre a^oi Ta
/

tres

Colb.

re^ce

vovra,

& (ut videtur]

UTT

/cat]

+ jSao iXetai

/cat

Reg. a
clause
is

||

12

omrwi cuuvuv

i.

e^^wyotoo-w^s]

The rhythm
words
1

The

is

in favour of joining these

eirl TUIV

v7ro8eiy/j.aT<j}v

have the those which follow ; good sense to throw the rest away. For the use of the prep. cp. iv 7.
to
4.
ib.

few words we have to go upon.

6.
8.

contrasted with i 6. above. of Scripture are all that

airb TOV Tn/e^aroj.

evrevdev]
StaTr.

T??S

dX. TT\.
to

diro8eou<ras]

quite
cling--

5iar^ui/oi>Ta]

to journey

inadequate

express the truth?

TTJS ever. evv.

c^^vov}

ing Cp.
5.

the most reverent of views? iv 15 sub fin.

to
5

through this world, cleaving my way as I go. There is a ref. to the usual expression rt^vew b5dv. Gr.
alludes to the difficulties that beset

eTT

oKlyuv

p.

ior.]

satisfied

with a

feT.v

(not with few) words.

a faith which will not acquiesce poor substitutes for knowledge.

in

INDEX
SUBJECTS.

I.

titles in

Aaron, 22

humanity
its

Abraham,

Adam,

48, 85, 137 89, 108, 140, 142,

its

Scripture, 99 foil. ; His in Scripture, 100 foil. relation to His divinity, 102
;

158

foil.;

His Incarnation, 109; His

Air, and

phenomena, 65

unction,

in, 142;

as a Servant,

Ananias and Sapphira, 185

Angels, their nature, limitations and
ministry, 26, 27, 34, 70, 84, 92,

He

in; His kingdom,

112;

how

speaks as our representative,

164 Animals,
sagacity,

their

variety,

57;

their

115; His obedience, 116; His names, 142 ; His Person, am biguous language concerning, 101,
103, IO8, III, 112, 119, 121, 122, 125, 126, 129, 141, 142. Cp. GOD the Son ; Logos Christians, strife amongst, 1 1 ; their inconsistency, 12; their duty to refute heathen philosophies and
superstitions, 17
s time, 12 referred to,

59

foil.

Anthropomorphic language, 172

Aristotle, 19; quoted or referred to, 56, 64, 65, 66, 150, 157 3 Anus referred to, 151
.
33>

Assyrians, 8 Astrology, 20, 44, 69

Athanasius referred

to,

no, 133

Church
187

life

of Gregory
literature,

Atheism, 74

Clementine

Babylon, 8
Basil referred to, 62, no, 133 Beasts, in allegorical sense, 23, 145 Bees, 59 Belief in, and belief concerning, 152 Benevolence of GOD in Nature, 6 1 foil., 64 Birds, their habits and nature, 58 Body, the, an encumbrance to

Controversy deprecated, 7 foil., 15 Councils, Gregory s opinion of, 16 Covenants, the two, 176 Creation, difficulty of understand
ing, 83 Cretan labyrinth, the, 60 Criticism easier than construction,

73 Cynics,

19

D
Daedalus, 60

thought, 27, 4 o, 41, 89, 135 Brevity, its advantages, i, 74

David, 25, 54, 129 Day and night, 68

Deification of

man

through Christ,

CHRIST,
virgin

His

sufferings, 20; His divine birth, 78

;

His

103, 113, 131, 143, 149, 181, 184 Dereliction on the Cross, 115 Devil, his use of idolatry, 45

IQ2
Discussions,
excess, 3;

GREGORY OF NAZIANUS
religious,

carried

to

proper conditions of, dangers of, 1 06 ; weariness

works beyond our comprehension, 28; His existence inferred from

the order of Nature, 29, 47; in corporeal, 31 foil.; how related to three reasons given space, 37 for His incomprehensibility, 40; allegorically expressed, 41; to be known from 1 1 is benevolence, 61 One, but in Three Persons, 75, God a re 156, 162 foil., 181;
; ;

produced by, 146 Docetism, 115

E
Earth, variety of its surface a proof of divine benevolence, 61 foil., its stability, 62 64 Egypt, 8 ; our Lord s flight into,
;

lative term, 93, 135; used in different senses according to the

104
Elijah,
1

6,

49, 66

Enoch, 48 Enos, 48 Enumeration, arbitrary

cerning, 169

rules

con

the term does Eunomians, 93 not always denote the Father, 117, 129; GOD cannot be adequately named, 134; Hebrew reverence for the Name of, 135; derivation of the word Oeos, 136; an im
;

Epicureans, 33 Epicurus, 1 8 Equivocal words, 93 Euclid, 60 Eunomians, their argumentativeness, 3; their pride attacked, 15 foil. ; their obscurity, 38 ; their hasty theology, 16, 73; their systematic propaganda, 74 ; their materialism, 84, 92, 153; their objections to Catholic doctrine,
76
foil.

perfect Godhead impossible, 149; the Persons inseparable, 149, 161,

165, 187; this Trinity how illus trated, 163, 187 foil.; gradual

GOD

revelation of, 178 foil. the Father, the cause and origin of the other two Persons,
75, 95,

140,

119, 121, 123, 133, 139, 148, 162, 163, 186; pro

perly

Father, 78 foil.; whether Father because He wills to be so or not, 80 in what sense Father,
;

Eve, 158
Ezekiel, 50

Faith and Reason, 66, 106 Eirst Fair, the, 129

Fish, their habits

and nature, 58 human,

Flood, the, 48, 65

98; eternally Father, 100; how greater than the Son, 119 GOD the Son, generation of, 75 foil.; eternal, 85 ; His divinity demon strated in Scripture, 99 foil.; His humiliation, how described in the words of Scripture, 103 foil.; these words balanced by others
indicating His divinity, 103, 104 foil.; His subjection, 114; His equality with the Father, 1 18 foil.; in what sense life, &c. given to in what sense His Him, 12 1 power limited, 121 foil.; His in
;

Freedom,
176

GOD

respect for

G
Generation of the Son, 77, 153 ; the transmission of an identical
nature, 88, 138; the glory of it, 90, 119 GOD, not always suitable to dis course of, 6 ; has made nothing in
vain, 13;

ability to act independently, 123; in what sense does the same

He

what

is

meant by His

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 P ather,

back, 25; anthropomorphic lan guage used of Him, 172; incom prehensible to us, 26, 39, 48 ; and to higher beings than we, 27 ; His

128

foil.;

our Mediator, 130; in

what sense ignorant of the Last Day, 131 foil.; His names, both as GOD and Man, 139 foil.; the

INDEX
definition

I.

SUBJECTS
Isaac, 137 Isaiah, 50
Israel,

193

of the Father,
142.

139;

GOD

His names as incarnate, CHRIST; Logos

Cp.

112
J

the Spirit, procession of, 75; His given by the Son, 140; divinity denied by some, 145 and why, 146; equally with the Father and the Son the Light,
;

148; His eternity, 149; differ ences of belief among Christians in reference to, 150; not a crea ture, 152,160; neither begotten nor unbegotten, but proceed ing, 138, 154; the term proces
sion inexplicable, 155; His re lation to the Son, 155; His consubstantial Godhead with the

Jacob, 49, 137, 165 John, St, 168; the Baptist confused with the Evangelist, 52

K
Knowledge, human,
5*.

limits

of,

48,

83

Labyrinth, the Cretan, 60

Father, 156 foil.; not an object of worship in Scripture reply, 159, 181: Scripture silent on His Godhead 182 foil.; reply, 171, bestowed by three successive ad
:
:

Language of Scripture, various ways in which it may be understood,

172 foil.; limits of, to abstract conceptions, 41

express

vances, 179; gradually revealed, r 80; His work in man s re newal, 182 ; His share in Christ s
miracles, 182; His titles, 183 Gradual revelation of GOD, 178 foil.

Lazarus, our Lord s question about, 105 Levi, 85 Liar, logical puzzle of the, 86 Light, theory of, 41, 56, 189 Logos, the, n, 25, 39, 119, 139

Greeks, 26, 76, 150, 151, 163

Gregory
pares

fatherly heart,

com
Macedonian

himself to Moses on the mount, 22; his former efforts, 73; prays for his opponents, 107
to,

M
heretics,

145

their

inconsistency,

161

Gregory Thaumaturgus referred

181

Man,

his wonderful nature, 54; a the god beneath, microcosm, 56

;

H
Heathen
1

103

Manichees, 89
schools
limits,
of,

philosophy,

7 foil.

Manna, 65 Manoah, 50
Mansions, Gregory
the many, 14 Marcion, 154 Melchizedek, 143
s

Human
52
>

knowledge,

its

48,

conception of

83

Idolatry, origin of, 44

Image,

in

what

sense

used

of

Christ, 140 Immortality, of soul, 92; of angelic nature, 92 Incarnation, the, 25, 102 foil., 109 foil.; concealed our Lord s real

Microcosm, man Monotheism, 75 Moon, the, 69 Moses, 6, 16, 22,

Mysteries, the served, 9

a,

56

26, 69, 136, 167

heathen,

well

ob

personality

from

the

Tempter,

N
Nadab and Abihu,
Night and day, 68 Noah, 48, 65
22

117; produced no fusion of two natures, 120

Insects, their habits

and nature, 59

M.

194
of,

GREGORY OF NAZIANZUS
i66foll.
Sacrifices,

Numbers, Aetius canon on the use

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 lan guage may be understood, 172
foil.

O
referred to, 46 Orphic asceticism, 18

Oppian

Palamedes, 60
Paul, St, 2, 118, 168
Peter, St,
50,
15,

16,

26,

51,

107,

Seasons, the, 69 Seth, 140, 158

Solomon,

7,

53,

109

104,

168
i

Pharaoh, 26 Philosophy, schools of heathen,

foil.

Soul, immortality of, 92 Springs, theory of hot, 62

7

Plants, their variety and virtues, 61 Plato, 18; quoted or referred to, 5, IT, 21, 26, 46, 56, 68, 76, 150
Platonists,

Stars, the, 67 Stoics, 19 Sun, the, 67 foil.

Sun-worship, 43

88
foil.;

Polytheism, 74

how

it

differs

from the doctrine of the Trinity, 1 63 foil.

Precious stones, 61

Tabernacle of Moses, the, a type of the world, 69 Teleological argument, the, 29 foil.;
61

how used of the Prepositions, Divine Persons, 170 Prophetic visions, their nature, 51
Pythagoras,
1

Temptation,

how

possible to Christ,

H7
Tenses, variously used in the Bible. 79 Theology, conditions of discussion not to be discussed of, 4 foil., 23 before the heathen, 8 foil.
;

Quintessence,

theory of

a,

33

Trinity, the Holy, 7, 22, 71, 75, 138, 148, 149, 156, 162, 165, 181
et passim (cp. GOD) Tritheism refuted, 161
foil.

R
Reason and Faith, 66, 106 Regeneration and renewal, 182
Reticence of Scripture, 175 Revelation of GOD, gradual,
foil.

Valentine,

154

178

W
Wisdom,

Rock, the

cleft,

24

Woman,

the divine, 109, 124, 131 her skill, 59

INDEX

II.

SCRIPTURE TEXTS

195

INDEX
GENESIS
184,
i

II.

SCRIPTURE TEXTS.
LEVITICUS
24,2

16, 18 ........................... 69, 7 7; i4> 14 7 ..................... I2

>

DEUTERONOMY

..............................

105, 14

172,5
:

:4? .?
JOSHUA
i.

viii. 2 .............................. 66, 3 ix. 12 .............................. 65, 19 xv - 6 .............................. 48, 15 xvni. 8, 17 ..................... 48, 18

6,

ir

xix

99. i7 xxii. 13 ........................... 48, 16 xxviii. 12 ........................ 49,i

:

24

......

JUDGES
xiii.

22

........................

50,4,6

xxxii. 30
3

........................

138,

30(31)
xxxv.
i,

.....................

49 4

SAMUEL
KINGS

(3*) .....................

49-8
49, 4

xv 2g
.

........................

EXODUS
vii.
i

..........................
...........................

26, 3

xiv.20..
xv. 3

40,19
136! i?

49.

n KINGS
.

3 fo11 .........................

16,

13
22, 16

22

24
xx. 2

22, 13 22, 10 136 11

...........................

JOB
181, 7

66,2
XV. 25 ........................... 40, 13 xxvi. 8 ........................... 65, 13

Xxv.

22, 12

12 18

........................... 24, ...........................

xxv.

8,

19

..................... .....................

20(19)
xxxiii.

22,9 167,8 25,4

13

10
xxviii. 14

........................
.....................

63,21 109,13

25
xxxviii. 3

........................ ........................

66,5
13, 8

xxxii. 15 ........................... 24, 5

23

........................ 24,

xxxiv. 6

...........................

16, 2

16 (LXX.) ............ 40, 4 22 ..................... 65,11

132

196
xxxviii. 28, 29

GREGORY OF A AZIANZUS
T

65,

cxiii.

(cxiv.) 6 (cxix.) 131

no,
30, 8;

2
i

31

36(LXX.)
xl3(8)

69, ii 59, 8

cxviii.

141,
8,

13,9

cxxiv. (cxxv.) 4 cxxxvi. (cxxxvii.) 4 cxxxviii. (cxxxix.) 6

cxl. (cxli.) 5
cxlii.

129, 13

54, 5
151, 8 183, 9 173, 2 69, 12

PSALMS
i.
"

i
i

6, ii

79. 14 121, i

10 cxliv. (cxlv.) 16 cxlvi. (cxlvii.) 4

(cxliii.)

9
iv.
i

105, 10 137, ii 173, i 2*, 8

viii.

PROVERBS
22
roo, 12;
92, 6
;

7 (6)
viii. 2 (i)

109, 7

4(3)
xvii. ii (xviii. 10) xvii. (xviii.) 12
xviii. 2 (xix. i)

s8,6
173, i 40, 20

23 25 xxv. 16

iu, i no, 10
7>

6 (xix.

5)

7 (xix. 6)

109, 14 67, 19 68, 2

115, 143,
i

ECCLESIASTES
...63,

xxi. 2 (xxii. i) xxii. (xxiii.) 2, 3

xxiii. (xxiv.) 7

10
xxxiii. 2 (xxxiv. i)

137, 6 137, 8
6, 13
...

vii.

23

f.

viii.

17

xii.

12

f.

...

53, 9

xxxv. 10 (xxxvi. 9) xxxvi. 6 (xxxv. 7) xliii. 24 (xliv. 23)

xliv. 3 (xlv. 2)

148, 8; 184, 5
54, 3

CANTICLES
ii.

7 (xlv. 6) xlv. (xlvi.) 10 1. 12, 14 (Ii. 10, 12) Hi. 6 (liii. 5)

liv.

172, 4 104, 2 100, i 5, 6 183, 9 147, 7 6, 12

15

23,

16

v.

16

105, 18

ISAIAH
i-

ii
39>

H;

18

(Iv.

17)

vi.
viii.

50, 15

Iviii.

(lix. 3)

Ixv. (Ixvi.) 6
Ixvii. 9,

127, 4 80, i

19

157, 10

xi. 2 foil

183, 5
40, 12 104. i 148, 12

36

(Ixviii. 8,

35)

138,

xiv. 12 xix.
1

13 (Ixviii. 12)

20

(Ixviii. 19)

21 (Ixviii. 20) Ixxiv. 3 (Ixxv. 2)

Ixxviii. (Ixxix.) 5 Ixxix. 2 (Ixxx. i)

137, 7 138, 5 137, 10

5, 7

6
4

foil

Xxi. 2
xxiii.

xxviii. 16
25
xl.

172, 5

109, 13 49, 3 21, 10

J

105, 9;

172, 5

Ixxxi. (Ixxxii.)
Ixxxiii.
xciii.
cii.
ciii.

H3? 16
5)

6 (Ixxxiv.
i

(xciv.)

113, 15 178, 15 137, 10

71, 5 25, 8 I2 2
5>

9 xli. 4 xlii. 8
xliii.

48

>

13

10
16

xliv. 6
xlviii.

(ciii.)

20
i

99, 8 136, ii 174, 3 174, 2 184, 4

(civ.)

xlix. 6
liii.

in,
104,

7
i

4
5

5;

cix. (ex.)
. .

125, 3 112, 13

5 7

105, 12 105, 8, 10; 143, 6, 7

ex. (cxi.) 7

99, 7 no, 15

i43
i

ii,

INDEX

II.

SCRIPTURE TEXTS ZEPHANIAH

197

23, 12

ZECHARIAH
xiii. 7

no,

MALACHI
ii-

i7

137.

TOBIT
xiii. 6,

io

WISDOM
p

32,

95

io

vii.

20
22
foil ......................

LAMENTATIONS
i i-

oi, 9

184, 10
185, 2

34

41, 4

EZEKIEL
i-

4 19

50, 18
foil

99, 15 27 ........................... 132, I ix. 8 .............................. 69, 17 15 .............................. 26, io

xi. 15 (16) ........................
xiii.

23 26

........................... ...........................

51,

45, io
43. 17

24, 28 26
ii.

3
5

...........................

51, 51,

.............................. 25,

172, 5
i

xiv. 16 ...........................

44, 12

148, 12

143. 3

ECCLESIASTICUS
i-

DANIEL
iii.

2 .................................

155,8
9 9

vii.

23

23

(LXX.)

..................

8,

io

viii.

foil ......................... 53, 17 ........................... 53

...........................

v.

ix.

12 .............................. 39, 4 16 .............................. 107, 4 18 .............................. 127, 5

13, 20, 21
.....................

xix.

30

xxv. 9

9, ii .............................. 4, 3

x.

71, 8
iii.

BARUCH
35
foil ......................

HOSE A
.

129, 19

3 .................................

8, 3

MATTHEW
i.

AMOS
iv.

20
i

.............................. ..............................

182, 8

13

...........................

125, 4

iv.

HABAKKUK
i.
-

182, 9 v. 14 ........................... 121, 15 45 ........................... 6 5, i. 16 vi. 24 ........................... 167, 12

vii.

(LXX.)

.....................

23, 12 74.

6
13

.....................

4 iii. 9

9, 6; ...........................

23,
:
4>

1 1

12
i

64,

20

.............................. 39,

198
viii.

GREGORY OF NAZIANZUS
24 26

101,2
104, 15 104, 6 105, 12
104, 14

viii.

31

11,8
179, 5 104, 3 105, 2

ix.

ix

29
x. 18

35 28 xii. 28
xi.

30
xi.

104

18

182,9; 183,13
183, 12 185, 10 122, 13

13

186,3
183, 13 ioi, i
126, 5

31 31 foil

20
xiii.

32

34
.

xxii.

35

xm. 58
xiv. 25foll xvi. 17
xvii. 2

129,10 122,5 104,15

50, ii

xxiii.

42 44 43

101,35134,7
105,15 157,10
103, 9

xxiv. 5 12

27
xix. 24,

104,3 104,17
26
122, 17 ioo, 15 ioi, 2
50, 15 126, 5
i.

41

49

180,15 186,4

xx. 23 xxi. 18

JOHN
i

xxv. 31 xxvi. 39 xxvii. 45

99, 6;

105, 10

46
51 52
xxviii. 19

105,15 115,1
106,
i

3 5

106,2
183, 12
113, 5

9 18

160,7 21,3; 116,14; * r 140,9; 148,1

52, 10;
foil

7>4

99>9

20

23 29 32

105, 10 114, 6 182, 9

1

uLV::::::::::::::::::::::::.
!:

2 4,
;

^;^
184,3
127,
I
I

34

104, 19
1

1
. . . . .
.

7
.

\9 4 19 V. O

:.

. .

:.

.v:.v.v

21, 4
II, 8
IV.

d*
-j

.,.

r
..

IOO

6
-

IOI, 2 - 8

vi.^..:::::::z::::::::::.
"

\ v.

^
1
I

8
>

io

,V

:::::::::::;:::::::::::
1

\%, Ii
1

xii?.Vr:::::::::::"\~;-;6r,

,?

00

1
.":.

6
.:.

l?:::..
22, 27

:..: .:..

:^ !
121,

LUKE
i.

^
Ir
3>

I20

33 35 41 78 ii. 9 foil
51 52 iii. 21
iv.
1

30 36
vi.

112,3; 182,8
103, 7 112, 2 103, ii ioo, 16
ioi,
i

27 38
51

3 ioo, 15 ioo, 14 99, 15

127, 7 104, 10 I2 3, io

foil

125, 7;

57

63
vii. 7

184,5
122, 12

4
13

foil

ioo, 16 182, 9
50, 9 105, 4
viii.

37 38
12

104,

n
J

v.

104, 12 99, ii

vii.

15

I00

INDEX

II.

SCRIPTURE TEXTS

99

200
II

GREGORY OF NAZIANZUS
CORINTHIANS
II

THESSALONIANS

INDEX
x. 19 foil

II.

SCRIPTURE TEXTS
I

201

Io6

JOHN

28

PETER

REVELATION

19

2O2

GREGORY OF NAZIANZUS

INDEX

III.

GREEK WORDS.
112, 17 122, 5, 14 tifivacros 40, 4; 54, 3;
d/3acriAei"ros
d(3oi>\r}Tos

d\d\r}Tos 159, 18
&\-r]KTos 47,
i
;

109, 14

(5tA??7rTos

28, 10

84, 6;

111,5; 142,

tiyadtiveiv

129, 13 dyevea\6yr)Tos 143, 9 dytvrjTos 85, 6 ia 88, 5; 155, 4; 182, 12 87, 7 foil.; 90, 7 foil.; 153, 2 foil.

4
aXteus 2, 2
&\KLfJ.os

57, 13

138, II 100, 10 dyvufMuv 8, 6; 30, 2;

98, 12; 180, 4 dX\6(pv\os 23, 13 aXuros 135, 5 a/i/3Ai;w7rt a 84, 20

a\Aorpioui>

a^/SAwcris 78, 5

170, 14

a^e/otcrros

ayovos 21,4, 5
145, 6;
182, 4
8,
i

1^9,

12;

171,

i;

163, 2 So, 8 Tos 184, ii 135, 9

108, 7;

dfjivSp6s

a^uuSpaJs 27, i;
dfjLVTJTOS

178, 5

aYwi

22, 7 ; 101, 3 d5o\ecr%ta 15, 7; 106, TO

1

iai

9,

10
57, 13

a^T ?*
dr)dieii>

57

18
i>dj3a.(rts

dr]5ia 3, 7

51,

85, 8 12; 53,

14;

70,

14;

146, 7

178,

15

ar)$eta 69, 5 dOeia 18, 5 28, 13

;

dvayevvri<Ti<s

182,

16, 8

a#eos 180, 3
109, 9; 148, 12 ddeuprjTos 134, 14 a0p6w?, 23, 4; 53, 3; 172, ii 10 1 80, 2 aWei.v 136, 6
dtferetV
;

173, 4 113, 4 dvcuperiKhs 91, 10

(f)eiv
;

176,

alamos

dVam ws

90, 2,3: 1 10, 6, 12 102, 9; 123, 13 dva.Ka.9a.ipei.v 21, i; 101, ii

19,

106, 9 aiperiKos 120, 4 d\ a\Xw7rt(rTOS 57, 18 OA d/xas 68, 14

ali>iy/uLaTi<TTr}S

aVaraATyTTTOs 54, 2 aK aro^o/x.acTTOs 134, 19

a/c7?paros

25,

aKXiv^s 62, 13 a.Koi.i 135, 3

<j}vr}Tos

dvaKTifcLv 184, 2 dva.KVK\tiv 171, i 101, 5 dvd\T)\//is 51, 13 aVaAo7a;s 187, 3 ara aj/?7crts, 18, 4; 56, 14; 83, 17 33, 9; 56, 13; 168, 8; 182, 2 aTrAaTreti 80, 12; 8^, 6; 172, 7;
;
y

l82
8,

26,

8
foil.;

164, 9 173, 6
dicvl3pvi)Tos 46, 6

avapxia 74, 12 pxos 119. 6

;

138,

10;

153,

173, 6

i,
;

6;

5,

12;

62,

6;

106,
47, 20;

10 108, 3 avrideros 134,

dvTi\d/j.TTfii>

124, 3; 140, 2
;

164, 3

dpx^ (end) 60, 4; 154, 9; (begin

ning) 99, 6
:
>X

dvTiOtrws 164, 15
67, 1 8 di/TtX??i//ts 52, 20 aim7ra\cu 126, 4
eii>

foil.

186, 7

pwcn/i

?7

134, 5

dvTLwaXos 42, 8; 74, 4 dvTLirapaTi.Qeva.1 32, 14 dvr LIT LIT re iv 126, 3; 183,
dvTiffrpcxpos 59, avTiTvirelv 62, 5
1

29, ii dcrraros 189, dcry/x/3aros 118, 16

156,
2

8
;s

185, 10 43, 3; 102, 88, 12

8; 187,
133,
i

12

aimTUTros 48, 17; 69, 18; aWTTOTCLKTOS 114, 7, 9, IO

189, 2

3, 12; 65, 18; tcrros 31, 10

afwrarw

74, 12; 157, 5 ata,7ao-7-os 97, 10

a7ra#7?s 39, 10;
aTratfcDs

115, 9;
140, 5

139, 5

da-Wyuaros 35, 3; 37, i; 4, 10; 77, 13; 84, 13

70, 3; 75,
1

43, 5;

70,

75, 10

10

avrapciXXa/CTOS

aTrai ^acijUa 48, 4;

99, 13, 14

80, 3 26, 14

direpiypaiTTos
ci,7reptX??7rTos

185, 6 28, 10 148, II

143, 12

57,6
9
121, 3,
i; 33. 3
2. 7;

33. 3; 86, 188, 7

5; 98, 15;

204
&TpeiTT05 134, IO
189, 2
9,
fil;Xos
i

GREGORY OF NAZIANZUS
116,4;
5aTrai>7]TiKos

J
57>

33.

5.

avrapKeia 65, 3
avrdpKris 133, 5 cu re^oi/crios 185,
I

avToaXrjdeia 128, 13 auro/iaros 47, 5 foil.; 62, 9

avTo/j.d.T(i)s

136, 8 6a^tX-^s 53, 8; 62, 2 5e/ca5t/cos 36, 14 Se^ids 39, 17 dTjXwrt/cos 1 66, 14 5ir){j.iovpy6s 66, 9; 68, 160, 18
dyfiiovpyfiv 52, 13; 71, drj/j.oa ievei.i 3, 2
dia/3/3r)Kei ai 4, 17

17;

151,

3;

n
7

55, 6
33, 8

avrovofj-ia 45, 5 avrovofjios

184, 6 a0eros 41, 21 ; 136, 10 a0o uo/w/x,a 140, 8 ax/ot 150, 12 86, 12 77, i
avro(puis
/

Siaypdfaiv 50, 19; 84, 8; 173, StdSocrts 55, 4

5idfei;is 87, 5id&ris 116,
I

7,

9
154, 14;

5ta07?K77 65, 19;

176,4,9
153,

75, 10; 63, 7 Tos 183, 8 7, 8

76,

17;

123,

12;

Siaipeiv 59, 4 diaipecris 10, 2;

ii

154, 5

foil.;

84, 12; 98, 4; 156, 10

SicuperTjs 141, 2 cucurai 141, 2

5ta/co7rreti

21,7
I

diaKVTTTLV 25, I| 4!,

104, 6,
2, 2

16; 182, 8 181, 12; 184, 2, 7, 8

os

71,

9;

134,

3;

149,

4
13, 7;
6,
La.TTTvei.v

16, 8; 86, 7

P\aa(prjfj.ia

171, 14;
1

185, 10
4,

14

fiovvbs 92, 6;

10, 2

eadai 105, 16 105, 2

cDXos 65, ii

7; 150, 3 cUacret eip 108, 2

5id<TKefiLS

41, 3 diacnreipeLv 46, 2

Stareixi^etj/ 81, 15

yeyovevcLL ( 2 ; 112, 9
y^/j.iv

= yeveadai)

102, 10;

103,

; 177, 12 164, 13 yevrjTds 49, 9; 75, 6 yevLxbs 168, 6 yevvddas 118, 15

Staret xtcTyUa 59, 19 Siavyeia 61, 13 23, 12

74, 9

5iev6vvei.i>

47, 3; 66, 5 53, 13; 66, 12 87, 5

4>

153, 20 yew-r^Tos 27, 6; 87, 8 foil.;

yevi>r)TLK6s

1^3,

foil.
yvi>T)Toa.yevvi>jTos

I][ 5t^x etl/ 2 70* Si^ei a 162, 6, 8 i dLOeLT-tjs 162,

l

i/ij 6

90, 9

8LOLKf.lv

yepovtria 22, 12
yii}fj.erpia
;

25, 7; 56, 16; 138, 2 8Lo\(.ffdalvLv 41, 10 ; 58, 4

8,

7,

5toxXetv 3, 9
ii
; ;

7\i /ca0- ao s 105, 18

7\wo-cra\7ta
yovifj,os

19, 3;

23,

3;

39,

2;

n,
1

12;
1

171, 14

102, 2

107, 6
28, 13;

4,
1

6
68,

169, ii

ypOL/UL/jLCLTLK ^

doy/maTiffT rjs
5oKL/j.os

166, 13

2, 5

ypawdrjs 33, 3
7pt0oet5?7S 38, 14

7u^ai/cwv?nj

3,

10

115, 16 Suds 75, 7 Swacrre/a 44, 13; 65, 9; 69, 8

dpafjiCLTOvpyelv

yvpovv 64,

60. 15

INDEX
60, 15 dvaepis 80, 6
5ucre 0(/cros

III.

GREEK WORDS
tvtpyet.a.

20

6;

52, 19 5va(Jeupr)Tos 52, 12

7,

97, ii foil.; 112, 9; 125, 150, 7; 151, 13 foil.; 173, 3; 184, 12

14
;

evepyelv 39, i; 51, 7; 98, i; 113, 10, 14; 114, 16; 172, 15; 184, 8
84, 5
146, 9; 147, 6
evriXXa.ytJ.ei

52, ii

MS 79,
;

1 1

84, 15;

140, ii 22, 4
56, 2;

160, 4

142, 6

Zyypafios 182, 6

101,4
fiireLV

124, 14 79, 8; 108, 3;

I

115,

foil.

36. 35
19, 2
eti/

77,

147,

iv

125, 4 1 68, 7

99, 13, 15; 112, 7; 139, 20; 140, 2; 1 86, 12; 190, i, 3 107, 14 74, 8
130, n; 137, 10; 138,4 13,14; 40,15; 103,6; [43,

20, 9; 46, 7; 52, 17; 130, 9, 10, 13; 171, 5; 179, 7 188, 2 161, 2; 165, 12, 18
"

!39>

81,8
86, 16;

176, 8
7,

105. 7 50, 16 59, 15 e&pyoffla 134, 13 eera<m/c6s 37, 3; 134, 12 ? 91, 7 foil.
<fa<7/cetV

155, 4

e^oideli

12, 10

KTTOpVT()S 154, IO
iKTTVpOVV 62, 5 ZKTOTTOS 12, 14 ZKTVTTOS 27, 12

e|o/xoi a;crts

83,

16
;

eoima
tirfyw

31,

e 7reiei>ai

45, 5 ; 177, 64, 10; 101, 10

i
;

4>

53. ^

155, 14

7rr)pedfei.i>

10, 12

91,4
@K(popos 9, 7 51, ii 82, 4; 175, 12
;

2
3>

5
i

48, 6; 70, 17; 179, 14 22, 3; 7/, i; 190, 6 44, 17; 77, 13, 14; 164,
72
>

ewiyeios

rj

irepiyeios 66, 18

179, 3 120, 5

LV

6 106, 12 16, 4 22, 2

;

48, 15 TTLKbTrTLV 73, I

TTLKOVpOS 44,
TTiKpV\l/lS
1

6
I

e/u,7roXrreuecr$cu
rts

178, 6 76, 19; 184, I 60, 7

172, 17
140, 14; 179, 5 140, 14; 1 86, 4
Lv
1

176,

eTTi/cr^ros
TTLfj.^ia

71, 6;

100, 4;

121, 4

64, 5

tn<J>varS.v

fTrLTrrjddv

ewivoia 93, i; 120, 7; 170, 15

eirnrXfKii>

163, 13

59, 20

23, 2
i

86,

ri

63, 3 131, 2 60, 13

102, 4
16, 6

27, 7; 121, 16 124, 15; 179,5; ewi.T^p-rjai.s 67, 8

eTTitrpocrOe ii
iriT\eii>

182,9

eTTLToXrj /cat
7ri(pr)/j.i{eii>

d^aroX^ 67,

ei.v

180, II

45, 5 178, II 6, 8; 158, 14 (TO T?)S 0ucrecjs) 55, 3

147, 9

52, 20

206
epet Setv

GREGORY OF NAZIANZUS
36, 15
dXiDj/cu
;

62, 15

epeaxe\ia 5,12
161, 7 182, 5 Tepoov(nos 97, 12; 169, 15, erepwOt. 129, 18
epr)/j.rjv

ecr^os 34, 10;

^e6s 91, i 131, i foil. 0eoT7?s 22, 3; 71, 17; 73, 9; 76, 7; 87, 9; 94, 13, 16; 95, 9; 99, 4 101, 13; 102,4,12; 108,9; 126,
;

erv/u.oXoye

ii

36, 7

evapta-Ttja-is 48,
vap/j,ocrTia

13
I
;

29, 12; 55, 15 evyvw/jiocrvvf] 28, 13; 119, 3; 190, 116, I evyvufjiuv 8, 6; 108, 7;

15; 156, 6, 9; 158, 13; 160, 6; 162, 13; 163, 3, 5, 7, 10; 169,2; 178, 6, 8; 180, 12; 181, 5; 182, 6, 13; 187, 6; 189, 12; 190, ii QeoTOKOs 78, i i Otovv 126, I 181, 12
;

Beofidveia
tffpeu/

16, 2
7

128, 7 ; 161, 12 ; 175, 14 evdoKelv 22, 2; 74, 2; 114, 17 evSoKia. 112, 10 ei KoXos 6, 8 eu Xo7os 121, 17; 122, 10, II
ev/uu>r)/ut,6vVTOs

$e60opos 181,
68, 5
7,

14; 50, 10; 146, 3 6ep/j.6s #ecm 183, 9

#eri/ca)s

109, 5

127, I 51, 3

euoows 167, 5 evcrrpixpos 2, 4

eucrwoTTTOS 74, 7 81, 2 105, 6
147, 14
0ecris 46,
i
;

; 163, 172, 18

13

dpavos 70, 13 Gvpadev 150, 6

larpiKus
i

177, 2 89, 135, 6

;

(5ea

18, 2

47, 20

^,

^6,

=;

ididfeiv
idiOTrjs

78.
,

55, 10
9";

6<po8eveiv

54, 14

156, 181, 7

31,7
40, 12;
v/nr)

58, 10, ii ; 90, 12; 181, 5; 182, 12; 187, 5 147, I 108, 4
;

142, 5 104, 10;

5, 3;

i\Lyyidv 53, 9; 70, i Xus 5, 3

184, 5
51, 4
i

1 1

iva (not final) 31, i; 189, 8 52, 4;

58, 5

55, 8; 69, 13;

rjyfj.ov<.KOV

135, 13

r)ye/u(.oi

iK6s
5,

TyXta/cos

183, 9 2; 178, 12;

188, 4, 8

ia.

65, 3
i 70, 4 95, 6, 7

yXldios 86, 17
42, 2;

ia

172, 9
iaracrdai.

with dative 86, 4

157, 13

?4>

Beaywyia

19, 7

IvToptlv 6 1, 3 laropia. 49, 16;

Bearpi^Lv 59, 6
deiK&s 143, 14, 15 6efj.eXi.ovv 125, 3 775 43, 12 ; 47, 18;
7.

KaBo\LKos
1

68, 10
1

KO.KOfj.axew 98,
18, 5
/ca/i o<riros

2(5
>

s
10, ii;
1
1 ;

OeoXoyia 5,7; 7,2;

23, 2
i
;

21,11;
154, 10;

146, 7 K.a.KOvpyelv 101, 12 KaKovpyws 94, 1 7

59, 13
t

147, 13

148,

So,

59, 4

OeoXoyiKos 31, 8; 150, 3 1 6, 4; 21, i; 26, #60X6705 ii, 1 1 154, 12; 14; 87, 13; 135, 10 10 12 165, 164,
; ;

169, 2 Kapircxpopelv 4, 6
27, 4

KLVOS

i.

143, 4 102, 12
46, 2

184, 6

ii

INDEX
os
Kard\-rj\//is

III.

GREEK WORDS
5>

207

38, 9 52, 18; 67, 7

4
161, 7
i,

Kara\\rj\ws 167, 16; 168, 14 KaraXi/etj/ 2, 9 9, 4

;

158, 14
ii, 3; 39, 12; 52, 7, 9, 13 9; 76, 10 99, 5 foil.; 105, 10; 119, 13 foil.; 122,3; 139, 3 foil.; M5> 3 Ao7os 9, 12 ; 15, 4; 28, 8 ; 46, 4, 8
; ;
;

KaraXimjs 105, 18 Ka.Tava\i(TKLv 136, 8

A:aTa7rieetj>,

A6 7 os

6,

Kardpa, 1 14, 5 KarapaKTrjs 66, 3 KaracrKTjvovv 143, I K ardent OTTOS 3, 14 KaracrTrouSd^eii 130, 6 KardffTepos 59, 5 KaraTexvoXoyelif i 70, 8 KararpiKpdv 64, 14

47, 2, 8,

10

52,

ii

56,

3;

58,

14; 59, 13; 67, 10; 70, 7; 83, 15; 84, i; 92, 15, 16; 102, 6; 125, 5;
r

39;
Atfeti>

Kara i/ya

ei

i>

171,8

58, 17 Karaxp^ffOo-i 45, 1 8 KCLTeTraipecrdai 28, 14 Karopdovv 48, 10; 138, 7 /i ar770eia 3, 8
Ka.Ta.(p(j}veli>

\oidopia 4, 8 2, 10; 32, I; 42, 4; 63, 10; 74, ii ; 85, 10; 86, 18; 104, 7; 106, 8, 16; 107, 5; 108, 6; 114, 5; 135, 5; 142, 6; 154, 9; 171,

15
Averts

/cet

oOi

101, 15; 106, 14; 112, 6

I,

2; 74, 172, 12 \VTpOV 141, 9

32,
1 1 ;

17;

109, 3;

128,

KVO(f)Wvia.

5 fj.ayds

KtvuviS 107, 2 ; 174, 16 K\TTTLV 3, 4; 177, 13 K\7jpo8oaia 45, 3 45, 10

119, 12 a 5, 12
iv
I,

58, 15 as 167, 12

143, 5 65, 3
os 66, 9

(AapfAapuyr}

188, 8
146,

i;

107, 3;

136, 7

(plural) 20, 5 K.ov(pl$ei.v 64, 16; 104, 15, 16 12, 7 26, ii

;

fiaprvpia 93, 7; 182, 5; 186, i

/neyaXeiorris
fj.eya.\OTrpTTfia

13;

150,

2;

25, 7;

71, 12
I

25,8; 43, 16; 181,

^4, 6

fj.eya\ovpyia 63, 7
/uL0\Keii>

38, 13;

39, 5

/j-epiKos
Kvo<f>opei(rdai

53, 4 42, 12

103, 7, 8
1

yUe/)tCTT7?5
y

Kupios (adj.) 39, 10; 136, 5 48, 10; 50, 14; 99,

aept(rr6s

69, I 163, I

6,

17;
10,

109, 7;
ii,

112, 8; 137, 8;
1

120, 8;
183, 4

136,

^ecrt r^s

12;

KU/HQTT/S

70, 13
8,

Kvpiws 78, 10 foil.;

19; 92,

16

foil.;

93,

130, 13 130, 14 rd (instrumental) 43, 5; 62, 8; 65, 7 ra/Sari/cds 57, 10

;

52,

14;

19,

14

foil.

\afiupiv8os 60, 14
Xa/JLTrpoTiTS
\eyeu:i>

177, 7, 13 158, 2 [j.eTa.Troiij<Tis 114, 12

/ieraTroo/T^s 132, /nerdpaios 16, I
I

178, 3

70, 13
I

11,9; 105,

\fiTOup~yLa 71, 7

18, 3

\eLTOvpyos 34,9; 70,6

67, 6

71,5; 151,

&
7

67,

4^ 46- 75
145, 7

75>

8
i

TpideLi>

105, 3;

145,

2, 3

\i0opo\ew 23, 6; 145,

on 27, 4; 39, 16; 50, 8; 72, 164, 5

208
fj.LKpo\6yos
19, i
fj.LKp6sK6afj.os 56, 15 fj.its 54, 10 ; 112, i
fj.vrjfj.-r)

GREGORY OF NAZIANZUS
6fj.oTLfj.us
6fJ.o<t>inr)S

65, 1 6 167, II 98,

1 1
;

6fj.o(pvLa

56,

45 8 3

6fj.wwfj.os

fjiolpa.

67, 5
57, 4;

93, 7 foil. O^VKLVTJTOS 173, I

24, 13
;

101, 7

fj.ova8LKos

166, 12; 167, ri

75,
I
5

d-rricrOLOs

25, 9

fj.ovaSiKws
fj.ova.pxia
/xoj/ds
fj.oi>ri

167, 8
74, 13?
;

6pKr6s 31,4
166, 7
6>os

139, 6

75, 7
13, 9

166, 18

ovoeTtpws 1 68, 15 ouatou^ 29, 10

2;
156,

povoyev/is 99, 9; 139, 162, 2 160, 16

;

8;

ovffLii}d-r]s

oucnwcris
6(j>da\fj.6s

1 88, 4 140, 12 (

fJ-OVOTpOTTitlS

139, 3
77, 10
1 1

= OTrr])

186,15; 187,8

fj.opfj.o\VTTeo~6a.L
fj.op<pouv

6<ppvs

19,

71, 2;

6, 3

fj-opfpwffLS

fj.ovffovpye LV

83, 14 58, 17
3,

fj.VffTayojye LV
fj.v<TTripLOv

104, 5 13; 51,

X
/34>

fj.vaTr)s

75 i55 24, 8
9, 5
;

14; 107, 7; 174. l6

i;

28, 8; 62, 12; s, 164, 8; 189, ii 10 Trayius 170, 20, 7; 67, ii ird.t)7]fj,a. jradriTos 108, 10 irdOos 44, 17; 69, 6; 80, 14, 15;

fj.vcTTi.K6s

111,9;
49, 3
;

r I
r>

IJ 6,

164, 2

fj,vffTLKws 9, 5
va.OTTOi.fiv

130, 9

T
79>

4
177, 2

7rcu5a7W7t/ccDs

184, 6

vavriXos 64, 2 veavLKOs 73, 12

pecm/ccSs 4,
yetfet^ 13,
j/oepos
1 1
;

TraifcLv 74, ?ra?s ^eou 1

Tra\fj,6s

14; 153, 20; 165, 16

1

1,

76.
5

12

189, 2 7rav8a.LG~ia 61, 13

Trai
j

4; 27,
;

xos

crrdcrts

12,

4
2

vexpovv 141, II
27,
3

162, 4
70,

TravTeTTLO~KOTros

185,

9;

14;

184,

10

Tra.VTo8vvafj.os

185, 2
1

i*5,
VOjJ.LK.OS

Tra.VTOKpa.TWp 99, 17;

00,2; 113,9;

129, 8
29, 5

137, 6

v6fj.os

<j>vffLKos

vovs TOV TTOLVTOS 150, 5

8,
I

138, 8
OLKovoiJ.dv
oiKovofj,ia

171, 3 22,5; 39, 3 Trapddo^os 2,8; 4, 9 68, 20; 153, 9; 189, 2 6 TrapddoaLS 134, 56,
Trapayvfjivovv
;

138, 5 102, 6;

125,

i;

137, 4;

6X/C17

138, 2; 177, 17 55, 7

O\KOS 55, 13 6Xos ^e6s 1 1 8, 2

o/j-iXeiv

103,

130, 3 186, 14
;

bfjiodo^ws
6/j.oiwaLs
dfjiooijcrios

163, 8 157, 5 ;

94, ii 131, 10 TrapaK\ r]0 LS 131, II Trapa/cX^ros 131, 4; 148, 5; 185, 9 TrapaKVTTTeLV 70, 2; 155, 75 Trapa.fj.eTpe Lv 1 79, 3 Tra.pa.fJ.vde Lcrda.i 3, 8
TrapaLveTtis
TrapaTr^fj,TTLV

wat

179, 8;
J

58,
LV

98, 15; 139, 20; 153, 14; 156, 12 ; 157, i 158, 4, 10 159, 4; 165, 18; 1 66, i, 3, ii ; 168, u, 12; 169 (passim}; 184, i
;

1 8 155, 6

109, 9 KOS 35, 5

6/j.oTifj.ia
6fj.oTLfj.os
1

75, 3; 95, 3; 124, 20 101, 8; 123, 94, 10

;

9;

60, 6, 19

TrapaavpeLV 109, 3 Trapa(p6eipLV 118, 2 Trapa. x,a.p6.TTLV 79, 9 Trapeyypa.TTTOs IOI, 8;

147, 5

INDEX
TrapeiaaKTOs 171, 2
41, 12 jrapOevia
Trctrpt/cos

III.

GREEK WORDS
59. I0 43. 6 61,12; 1 88, 4
14, 5
;

209

.OTTJS

TroXtret a

12, 3
3,

;t

a 74, 13;
74,
5
;

31, 4; 57, 3 r6r, 9

14;

114, 15
41,
i;

Trarpt/cws
TraxivTTis

124, 17
31,

iws 60, 3

63, 2
1

13;

89,

[5;

102, 12

186, 7 184, 1

i^7 ^ trepoiTovv 35, 9; 38, 6; 137, 2 Trept (with gen. and with ace.) 35, (with ace.) 88, 7 foil. 90, 9
7retpa0"r?7S
;

TroXvrrpayfJ.oi e iv 36, 5

67,2; 87,3;

13
7
;

53, 14
iro\va"r]/J.os

21, 9

TTept/Sor/TOS

176, 5
3, 5
1

TroXwxtfiTjs
TroXt/rpoTTos

Trept/So^/SetV

Trepryetos 66,
TreprypctTrros 151, 2
irepiypd<peii>

139, 19 184, 12 TTOCTOTT;? 166, 14

31, 14; 32, 10;

38,8;
37, 8;

54, 13;

jrorlfav 64, 13;

ueti

105, 16

Trpayfj-arevecrdaL 59,

20
130, 12
foil.
;

53, 17;

9,

13;
52,
i

54, 12;

75, 2

Trept7pa07; 37, 82, ii

n

147, 12
;

38, 9
r

14/6
7o>

t^ts

54>

7
TrpoapiO[J,7]ffis

Treptetrat

46, IO 35, 5
i
;

Trept e/fri/c 6s

irepiepyos 2,
TTfpt/coTrretJ

38, 11

52, 5
1

79, 8

Trpo^aXXeti 106, 15
Trpo/yX?7^ca

169, 17 i ; 25, 3,

>

4-,
i

^
>

129, ii
75, ii; 83, 2;

94, 17;

137, 2;

60, 20;

117,

KOS
TrepiVota 30, 6
Trept oc)oj

160, 13

75, 10 Trpo5po//,os 52, 9 wpoeyeipeiv 106, 2

Trpo/3oXei/s

18, 3;
i

67, 4

irpoevepyelv
r

124, 13
7

irepLopifeiv

18,

7,

14; 63, 16 TreptTra^Tjs 44, 8 45, 21

irepiovcria 60,
Trept<TTra>

flat

21, 12; 44, 6; 45,

17

?at 69, 8

irpoKoXivSeiadou.
77

"188,

9
;
1 1

101,

131, 5 178, i^

2,

i;

59,

84,

39, 3; 52, 5; 53, 5; 1 86, 106, 13

; ;

irpo^evew

14, 4

TrpooSos 51, 12;

Trpo<ra7aryeu?

178, 15

171, ro, 14

143, 7 188, 8 Trpoo-ao-rpaTrretJ

7rpo<T(3dXXeiv

TrepKpopd
IT e

21,6
i r
,

pLwd tlv

52, 14;

29, 5; 41, 178, 13

14; 46, 6;

TT-riyd^eLV
Trr; /cat

104, 12 151, 8
iS
1

TrpoffeyyL ^ei.v

150, 4

ctTrXws 97, 3

jrpoffieadai 50,

9; 173, 2

IT Laiv

w,

Trpoovaprai
i

TTl(TTUeLV
7r\tKii>

52, II

14

32, 14; 39, 4 ; 112, i ; 115, 1 6

59,
;

17; 153, 2

103, 8 r 3 101, II
95,

TrpocrXa/j.^di>Lv

11; 96,

7;

126,

TT\ri/jL/jie\r)S 115, 10 7r\TJp-rjs 39, 14; 71, 14 TrXT/pam/cos 183, 7 7rXo/o? -08, 2

131,1
126, 10 68, 18; 142, iv 82, 9
i

TrXous 5 urepos 43, 9 57, 5

irpoawriyvvvaL
i^

105, 14

M9,

14

2IO
75, 2;
7rpo<JW7ro7roie?i>

GREGORY OF NAZIANZUS
35, ii
0-00/a 109, 10 foil.; 124, 4;
r

131, 15

186, 9 109, 12

139

3
at

53
7

55 ^
(

4
16

TrpoVatm 96, i, 5 TrpoTpexew 182, 8

TrpovcptardvaL
irpO(ptpeiv

23, 13; 45, 18; 60,

2,

124, 6
1 1

6s

79,

39, 15 101, 7

Trpo ^eipos 40, 10; 109, 6 Trpwrelov 39, 1 8

26, 6; 53, 13;

187,6

TrpwTT) atria. 43, 7 ; TrpwTT? oucri a 70, 9

163,

5,

7;

186, 6
18

S^s 114, 9; 164, 13 66, 12

125, 4
50,
<TTr]\i.Teven>

Trpurr)

(f>v<ris

44, 10

32, 3; 41, 134, i CLLTLOV JO, l6 , 76, 4 KaXov 129, 15

;

25, 2;
i
;

72,

20

0ws 71,4
TrpcDros v6/j.os 47,
i
i

7rTcoxoTpo0ia 12, 3 TTVKVWO i S 66, 9

177, 6 122, 17 54, ii 164, 6 54, 14; 84, ii p peucrr6s 157, 9 pt fc 134, ii pu<m 187, 5
pacrros (for pa Sios)

185, ii 63, 17 id 107, 6 i 1 08, o-rpo0?? 98, 17, 1 8; 116, 2 (riry/carajScuVetz veiv 54, ii; 1 12, 7 s 1 1 6, 6; 120, 6; 163, 4

pa0s
pe>

eu<Tts

4 182, 13 ^s 57, 1 8 (Ti^uyta 174, 8 av\\af3r) 81, 7; 94, 16; 175, 3 crv\\r}^d~r]v 108, 6 12 foil. avfji.[3el3r)K6s 151,
5>

puT??p 53, 3

crivuTrapo/xapTetV
ffv/JL-rr-r]^

182, 9

aaftaud 50, 14; 137, 8 2a/3AXtos 1 1 8, i; 156, TO Za/SeXXiws 186, 8 cradpos 5, i; 8, 12; 25, 10 I 7 8, 12
181, ii
27, 7; 41, 5 25, I ; 101, 15 OS 185, i
t

54, 9; 83, 14 (Tv/ATrXtKeiv 81, i

80, 8;

75 4 145, IT, 12; 181, 9 av(J.(pvia 46, 14 aufjt.(pvTos 47, 10 (rwcryeiJ 96, I foil.; 126, 13;
aviJi<ppei.v

crv^TrvoLa 46, 14;

133,
T
7-l<

12;
i,

135, 13;

143, 5;

145- 95

i; 175, 5 (rvvatdcos 77, 5

1

119, 8 ; 150, 10; 181, 4 foil.

(Tetpd 181, (TeTTTOS 31,
aepa(f)ifj.

39, 15; 1 60, 21

44, 5; 48, 18 90, 4;

66,

94,

12;

175, 9 crvva.va.Kpa.vvve(.v 103, 2 130,

I

161,

14;

162, 4;

14 14; l8l, 13 50, 1 6

102, 3
0-uj/cmVxeu/ 67, 19 lv 165, 1 8 foil.;
183, 12 167, 14 foil.

(T?}pa7^ 62,
o-i/i/SXos
cr/caios

165, 19;
3,

60, i 182, 7 ffK.eirafLv 24, 13 avaa 28, 6 ; 41,6

ff

139, 5 93, i; 120, 7 crvvdiaXveiv 154, 9

Kiay pfKpelv 50, 2;

1

135,8
ffvi>5vaa

(TKipTrjO lS

IO, 2

1 60, 19 85, 6

ao^apos 59, 6

/j.6s

78, 4

INDEX
1

III.

GREEK WORDS
Tpavovv 27, ii
;

21
180, 12

6, 5

52, 8;
i

ffvviffa.yeiv 98, 12;

132, 9

Tpa.vioTiK6s
Tpa.-)(r)\La.v

185,

ffVveKTUfds 29, 4

40, 13
71, 17;

167, 16 169, ro
24, 9 ffvvepyeiv 22, 2
avvde<rt.s

rpta? 25, 3;

75,8; 107, 13;

32,

r;

152, 88,

i;

187,
101,

ir

189, ro ffvvBeTos 26,

152, 8;

10;

ir;

15

cnWei cm
avvoSos
cri
i

7r,

164, 3; 174, rr 11; 75, 5

;

160, 157, 3; 164, 7; 179, i Tpideia 162, 9 TpideiTTjs 161, 14 Tl TTOS 5,4 38, 13; 124, 14; 140,8 TVWOVV 7, i; 21, 10, 11; 52, 18; 71,3; 1 15, 6 ; 125, r

147,

14;

148,

n;

20;

20, ir

189, 4

TVTTU aLS 51, 4! 56, 6 TVpCLVViV 8O, 9 foil.

<Tvv6[j.i\os

190, 8 i/reAecrTTys 131, 15

2, 2
uj3pt.crTp[a.
i;tor7;s
i,

aVVT^fJiVflV
(rvvTirjpetv
crvvrripriffLS

70, 7
inwi>6s

65.,

6;
1

125,

155, 17 153, 8
24,
10,
i i
;

ffvvT-rjp^TLK^
<nWpo0os

139, 6 3, 10; 57, 6

90, 5

9
52, 7

crvvv(j)a.ivei.v

58, 19 58, 20 1 8 59, 66, ro

17, 2

71, 12
inra.Lvi(rffffda.L

170, 4
Los

ffvpptj^is
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CAMBRIDGE: PRINTED BY

j.

AND

c. F.

CLAY, AT

THE UNIVERSITY

PRESS.

GREGORY OF NAZIANZUS

BR
65

The five theological

1899

orations

A1410