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Gregory Thaumaturgus
Introductory Note to Gregory Thaumaturgus.
[9] Vol. ii. pp. 165, 342.
[11] Vol. iii. p. 271.
[12] See Dean Stanley’s Eastern Church and Neale’s Introduction.
[13] Recall Cyprian’s narratives, vol. v., and this volume infra, Life of Dionysius of Alexandria.
[14] Thus we have accounts of him, more or less complete, in Eusebius (Historia Eccles., vi. 30, vii. 14), Basil (De Spiritu Sancto, xxix. 74; Epist. 28, Num. 1 and 2; 204, Num. 2; 207, Num. 4; 210, Num. 3, 5,—Works, vol. iii. pp. 62, 107, 303, 311, etc., edit. Paris. BB. 1730), Jerome (De viris illustr., ch. 65; in the Comment. in Ecclesiasten, ch. 4; and Epist. 70, Num. 4,—Works, vol. i. pp. 424 and 427, edit. Veron.), Rufinus (Hist. Eccles., vii. 25), Socrates (Hist. Eccles., iv. 27), Sozomen (Hist. Eccles., vii. 27, Evagrius Scholasticus (Hist. Eccles., iii. 31), Suidas in his Lexicon, and others of less moment.
[15] [See p. 5, supra. Cave pronounces it “without precedent,” but seems to credit the story.]
[16] [So Gregory Nyssen says. It would have been impossible, otherwise, for him to rule his flock.]
[17] He could move the largest stones by a word; he could heal the sick; the demons were subject to him, and were exorcised by his fiat; he could give bounds to overflowing rivers; he could dry up mighty lakes; he could cast his cloak over a man, and cause his death; once, spending a night in a heathen temple, he banished its divinities by his simple presence, and by merely placing on the altar a piece of paper bearing the words, Gregory to Satan—enter, he could bring the presiding demons back to their shrine. One strange story told of him by Gregory of Nyssa is to the effect that, as Gregory was meditating on the great matter of the right way to worship the true God, suddenly two glorious personages made themselves manifest in his room, in the one of whom he recognised the Apostle John, in the other the Virgin. They had come, as the story goes, to solve the difficulties which were making him hesitate in accepting the bishopric. At Mary’s request, the evangelist gave him then all the instruction in doctrine which he was seeking for; and the sum of these supernatural communications being written down by him after the vision vanished, formed the creed which is still preserved among his writings. Such were the wonders believed to signalize the life of Gregory.
[18] The title as it stands has this addition: “which he had by revelation from the blessed John the evangelist, by the mediation of the Virgin Mary, Parent of God.” Gallandi, Veterum Patrum Biblioth., Venice, 1766, p. 385. [Elucidation, p. 8, infra.]
[19] χαρακτῆρος ἀϊδίου.
[20] μόνος ἐκ μόνου .
[21] λόγος ἐνεργός.
[22] περιεκτική.
[23] ποιητική.
[24] ἀΐδιος ἀϊδίου.
[25] ὕπαρξιν.
[26] πεφηνός.
[27] The words δηλαδὴ τοῖς ἀνθρώποις are suspected by some to be a gloss that has found its way into the text.
[28] εἰκών.
[29] So John of Damascus uses the phrase, εἰκὼν τοῦ Πατρὸς ὁ Υἱὸς, καὶ τοῦ Υἱοῦ, τὸ Πνεῦμα, the Son is the Image of the Father, and the Spirit is that of the Son, lib. 1, De fide orthod., ch. 13, vol. i. p. 151. See also Athanasius, Epist. 1 ad Serap.; Basil, lib. v. contra Eunom.; Cyril, Dial., 7, etc.
[30] χορηγός.
[31] ἀπαλλοτριουμένη. See also Gregory Nazianz., Orat., 37, p. 609.
[32] δοῦλον.
[33] Gregory Nazianz., Orat., 40, p. 668, with reference apparently to our author, says: Οὐδὲν τῆς Τριάδος δοῦλον, οὐδὲ κτιστον, οὐδὲ ἐπείσακτον, ἤκουσα τῶν σοφῶν τινος λέγοντος—In the Trinity there is nothing either in servitude or created, or superinduced, as I heard one of the learned say.
[34] ἐπείσακτον.
[35] In one codex we find the following addition here: οὔτε αὔξεται μονὰς εἰς δυάδα, οὐδὲ δυὰς εἰς τριάδα—Neither again does the unity grow into duality, nor the duality into trinity; or = Neither does the condition of the one grow into the condition of the two, nor that of the two into the condition of the three.
[36] [See valuable note and Greek text in Dr. Schaff’s History, vol. ii. p. 799.]
[37] Credibility, vol. ii. p. 635.
[38] Vol. v. p. 423.
[39] Cave, Lives of the Fathers, vol. i. p. 402, ed. Oxford, 1840.
A Metaphrase of the Book of Ecclesiastes.
[40] Gallandi, Biblioth. Vet. Patr., iii. 387.
[41] [The wise benevolence of our author is more apparent than his critical skill. No book more likely to puzzle a pagan inquirer than this: so the metaphrase gives it meaning and consistency; but, over and over again, not Solomon’s meaning, I am persuaded.]
[42] τὰ πνεύματα, for which some propose ῥεύματα, streams, as the ἄνεμοι are mentioned in their own place immediately.
[43] νῦν ἐκκλησιάςων.
[44] ποικιλωτάτην.
[45] ἀτοπία
[46] The text is, τυφλός τε ὢν τὴν πρόσοψιν καὶ ὑπὸ τοῦ σκότους τῶν πραγμάτων ἀφῃρημένος, for which it is proposed to read, τυφλός τε ὢν καὶ τὴν πρόσοψιν ὑπὸ τοῦ σκότους, etc.
[47] Or, as the Latin version puts it: And, in fine, when I considered the difference between these modes of life, I found nothing but that, by setting myself, etc.
[48] ἀνδρείας.
[49] The text reads ἐναντιωτήτων, for which Codex Anglicus has ἑναντιωτάτων.
[50] Or, age.
[51] πλάσμα.
[52] Or, Him.
[53] The Greek text is, καιροσκόπος δή τις πονηρὸς τὸν αἰῶνα τοῦτον περικέχηνεν, ἀφανίσαι ὑπερδιατεινόμενος τὸ τοῦ Θεοῦ πλάσμα, ἐξ ἀρχῆς αὐτῷ μέχρι τέλους πολεμεῖν ᾑρημένος. It is well to notice how widely this differs from our version of iii. 11: “He hath made everything beautiful in his time,” etc.
[54] The text is, ᾧ τινι οὖν, ἀλλ᾽ ἔστιν, ἐκεινα φοβερά τε ὁμοῦ καὶ θαυμαστά.
[55] σύστασιν.
[56] [The key to the interpretation of this book, as to much of the book of Job, is found in the brief expostulation of Jeremiah (Jer. 12.1), where he confesses his inability to comprehend the world and God’s ways therein, yet utters a profession of unshaken confidence in His goodness. Here Solomon, in monologue, gives vent to similar misgivings; overruling all in the wonderful ode with which the book concludes. I say Solomon, not unadvisedly.]
[57] συκοφαντιων.
[58] The text is, βίᾳ καταβλημένοι τῶν ἐπαμυνόντων ἢ ὅλως παραμυθησομένων αὐτοὺς πάσης πανταχόθεν κατεχούσης ἀπορίας. The sense is not clear. It may be: who are struck down in spite of those who protect them, and who should by all means comfort them when all manner of trouble presses them on all sides.
[59] χειροδικαι.
[60] Following the reading of Cod. Medic., which puts τιθέμενος for τιθέμενον. [See Cyprian, vol. v. p. 493, note 7, this series.]
[61] προτροπάδην.
[62] χρηματίσασθαι.
[63] κοινωνίαν ἅμα βίου ἐστείλαντο.
[64] ἀνακτησομένου.
[65] The text is, καὶ νύκτωρ σεμνότητι σεμνύνεσθαι, for which certain codices read σεμνότητι φαιδρύνεσθαι, and others φαιδρότητι σεμνυνεσθαι.
[66] Jerome cites the passage in his Commentary on Ecclesiastes [iv. 12].
[67] Τοὺς ὅσοι προγενέστεροι. The sense is incomplete, and some words seem missing in the text. Jerome, in rendering this passage in his Commentary on Ecclesiastes, turns it thus: ita autem ut sub sene rege versati sint; either having lighted on a better manuscript, or adding something of his own authority to make out the meaning.
[68] δία τὸ ἑτέρου ἀπειράτως ἔχειν.
[69] εὐσταθούσῃ.
[70] ἐν τῇ περὶ λόγους σπουδῇ.
[71] ἀνδρείους.
[72] καθορᾶν.
[75] ἁρπακτικά in the text, for which the Cod. Medic. has ἁρπακτά.
[76] ἐνθυμούμενος.
[77] θάνατον πεῖραν οὐ λαβών, for which we must read probably θανάτου, etc.
[78] The text gives, ἤπερ τῷ πονηρῷ…ἀναμετρησαμένῳ ἀγαθοτητα μὴ ἐπιγνῳ, for which we may read either ἤπερ τῷ πονηρῷ…ἀναμετρησάμενος…ἐπιγνῷ, or better,…ἀναμετρησαμένῳ…ἐπιγνῶναι.
[79] ἐξίστηαι.
[80] τοῦ ὀφθῆναι.
[82] κατορθοῦται.
[83] Calumny, συκοφαντία.
[84] ἔνστασιν.
[85] λόγων δέ, etc. But Cod. Medic. reads, λόγον δέ, etc., = it is right to commend a speech not in its beginning, but in its end.
[86] φανερωτέρα, for which φανοτέρα is proposed.
[87] περιγίγνεται.
[88] ὑπείκων.
[89] 1 Kings viii. 46; 2 Chron. vi. 36; Prov. xx. 9; 1 John i. 8.
[90] αὐτήκοος.
[91] ὅμοιος.
[92] The text is evidently corrupt: for τὴν γυναῖκα, γῆν τινά, etc., Cotelerius proposes, τὴν γυναῖκα, σαγήνην τινά, etc.; and Bengel, πάγην τινά, etc.
[93] κατέχει ἢ εἰ. This use of ἢ εἰ is characteristic of Gregory Thaumaturgus. We find it again in his Panegyr. ad Orig., ch. 6, ἢ εἰ καὶ παρὰ πάντας, etc. It may be added, therefore, to the proofs in support of a common authorship for these two writings.
[94] ἐπόπτην.
[95] σωφροσύνην.
[96] [Our English version gives no such idea, nor does that of the LXX. The σωφροσύνη of our author is discretion, or perhaps entire balance of mind. Wordsworth gives us the thought better in his verse: “A perfect woman, nobly planned.” It was not in Judaism to give woman her place: the Magnificat of the Virgin celebrated the restoration of her sex.]
[97] Upright, ἁπλοῖ.
[98] ἐπισπῶνται.
[99] λίαν.
[100] ψυχήν.
[101] πρόνοια.
[102] ἰλασκομένου.
[103] The text gives, κἀκείνην δὲ ματαίως, etc.
[104] κἂν πολλοῖς καταφρόνητος ᾖ; so the Cod. Bodleian. and the Cod. Medic. read. But others read πολύ = an object of great contempt. For καταφρόνητος the Cod. Medic. reads εὐκαταφρόνητος.
[105] The text gives χρίσιν, for which Cod. Medic. reads, χρῆσιν, use.
[106] ἰλάσασθαι.
[107] Reading ἀλλὰ μήν for ἀλλὰ μή.
[108] στελεου, for which others read στελέχους.
[109] οὐκ ἑπ᾽ ἀγαθῷ συγκομίζων.
[110] ἑπαύξων αὐτὸς τὴν ἑαυτοῦ ἄδικον καὶ ὠκύμορον δύναμιν.
[111] ἀργυρίῳ ἀγώγιμοι.
[112] ὁποῖα αὐτῶν ἔσται ἀμείνω τῶν φυέντων, perhaps = "which" of those natural productions shall be the better.
[113] καταχρῆσθαι.
[114] καθέξει πληγή. Œcolampadius renders it, magnus enim fons, evidently reading πηγή.
[115] The text is, ἐν τῷ κοιλώματι παυσαμένης χρόνον τε περιδρομῆς, for which we may read, ἐν τῷ κοιλώματι, παυσαμενῆς χρόνων τε περιδρομῆς. Others apparently propose for παυσαμενῆς, δεξαμενῆς = at the hollow of the cistern.
[116] The text is, καὶ τῆς δι᾽ υδατος ζωῆς παροδεύσαντος τοῦ λουτροφόρου αἰῶνος. Billius understands the age to be called λουτροφόρου, because, as long as we are in life, it is possible to obtain remission for any sin, or as referring to the rite of baptism.
[117] ηλῳ ἐμπερονηθέντα. The Septuagint reads, λόγοι σοφῶν ὡς τὰ βούκεντρα καὶ ὡς ἧλοι πεφυτευμένοι, like nails planted, etc. Others read πεπυρωμένοι, igniti. The Vulg. has, quasi clavi in altum defixi.
[118] περὶ τὸ προσῆκον, for which some read, παρὰ τὸ προσῆκον, beyond or contrary to what is fitting.
[119] ἐπόπτης.
[120] [The incomparable beauty of our English version of this twelfth chapter of Koheleth is heightened not a little by comparison with this turgid metaphrase. It fails, in almost every instance, to extract the kernel of the successive στίχοι of this superlatively poetic and didactic threnode. It must have been a youthful work.]
[121] Of the holy Gregory, archbishop of Neo-Cæsareia, surnamed Thaumaturgus, concerning those who, in the inroad of the barbarians, ate things sacrificed to idols, or offended in certain other matters. Gallandi, iii. p. 400. [Written a.d. 258 or 262.] There are scholia in Latin by Theodorus Balsamon and Joannes Zonaras on these canons. The note of the former on the last canon may be cited:—The present saint has defined shortly five several positions for the penitent; but he has not indicated either the times appointed for their exercise, or the sins for which discipline is determined. Basil the Great, again, has handed down to us an accurate account of these things in his canonical epistles. [Elucidation II.] Yet he, too, has referred to episcopal decision the matter of recovery through penalties [i.e., to the decision of his comprovincial bishops, as in Cyprian’s example. See vol. v. p. 415, Elucidation XIII.; also Elucidation I. p. 20, infra.
[122] [Elucidation III. p. 20.]
[128] τοῦ φωτός for the received πνεύματος.
[132] ὧν δεῖ τὰς κατηγορίας προσίεσθαι.
[133] Concerning those who forcibly detain captives escaped from the barbarians.
[134] Concerning those who have been enrolled among the barbarians, and who have dared to do certain monstrous things against those of the same race with themselves.
[135] ξυλῳ.
[136] ακροάσεως.
[137] Concerning those who have been so audacious as to invade the houses of others in the inroad of the barbarians.
[138] τῶν ὑποστρεφόντων.
[139] Concerning those who have found in the open field or in private houses property left behind them by the barbarians.
[140] [Partially elucidated below in (the spurious) Canon XI. See Marshall’s Penitential Discipline of the Primitive Church.]
[141] μηνυτρα, the price of information.
[142] σῶστρα, the reward for bringing back a runaway slave.
[143] εὕρετρα, the reward of discovery.
[144] [This canon is rejected as spurious. Lardner, Credib., ii. p. 633.]
[145] πρόσκλαυσις, discipline.
[146] ἀκρόασις.
[147] ἐν τῷ νάρθηκι.
[148] ὑπόπτωσις.
[149] σύστασις.
[150] ἁγιασμάτων.
The Oration and Panegyric Addressed to Origen.
[151] Delivered by Gregory Thaumaturgus in the Palestinian Cæsareia, when about to leave for his own country, after many years’ instruction under that teacher. [Circa a.d. 238.] Gallandi, Opera, p. 413.
[152] καλόν, for which Hœschelius has ἀγαθόν.
[153] ἄπειρος, for which Hœschelius has ἀνάσκητος.
[154] ἀκωλύτῳ, for which Bengel suggests ἀκολούθῳ.
[155] εὐειδεῖ, for which Ger. Vossius gives ἀψευδεῖ.
[156] [See my introductory note, supra. He refers to Caius, Papinian, Ulpian; all, probably, of Syrian origin, and using the Greek as their vernacular.]
[157] συγκείμενοι, which is rendered by some conduntur, by others confectæ sunt, and by others still componantur, harmonized,—the reference then being to the difficulty experienced in learning the laws, in the way of harmonizing those which apparently oppose each other.
[158] ἀκριβεῖς, for which Ger. Vossius gives εὐσεβεις, pious.
[159] [A noteworthy estimate of Latin by a Greek.]
[160] εἰ καὶ βουλητόν, etc., for which Hœschelius gives οὔτε βουλητόν, etc. The Latin version gives, non enim aliter sentire aut posse aut velle me unquam dixerim.
[161] φαρμάκων.
[162] χαρακτῆρας τῶν τῆς ψυχῆς τύπων.
[163] ἀσπασάμενοι ἡδέως, ἐπεὶ καὶ περιφρονήσαντες. The passage is considered by some to be mutilated.
[164] The text is, ἀλλὰ γὰρ ἐκ τρίτων αὖθις ἄλλως κωλύει,, etc. For ἄλλως Hœschelius gives ἄλλα δή, Bengel follows him, and renders it, sed rursum, tertio loco, aliud est quod prohibet. Delarue proposes, ἀλλὰ γὰρ ἓν τρίτον αὖθις ἄλλως κωλύει.
[165] τὸ δὲ πολὺ τῆς ἕξεως.
[166] This is the rendering according to the Latin version. The text is, ἀπεσκευασμένου ἤδη μείζονι παρασκευῇ μεταναστάσεως τῆς πρὸς τό θεῖον. Vossius reads, μετ᾽ ἀναστάσεως.
[167] ὧν ἥττων φροντις κατ᾽ ἀξίαν τε καὶ μὴ, λεγομένων.
[168] The text is, μὴ καὶ ψυχρὸν ἢ πέρπερον ᾖ, where, according to Bengel, μή has the force of ut non dicam.
[169] But the text reads, οὐκ εὐλόγως.
[170] ἀσαφῶν. But Ger. Voss has ἀσφαλῶν, safe.
[171] Reading ὅτῳ, with Hœschelius, Bengel, and the Paris editor, while Voss. reads οτι.
[173] παναγεῖ, which in the lexicons is given as bearing only the good sense, all-hallowed, but which here evidently is taken in the opposite.
[174] ἐκπεριών in the text, for which Bengel gives ἐκπεριϊών, a word used frequently by this author. In Dorner it is explained as = going out of Himself in order to embrace and encompass Himself. See the Doctrine of the Person of Christ, A. II. p. 173 (Clark).
[175] λόγος.
[176] [The unformed theological mind of a youth is here betrayed.]
[177] The text gives μεληγορείν, for which others read μεγαληγορεῖν.
[178] Gen. xlviii. 15. [Jacob refers to the Jehovah-Angel.]
[179] The text gives ἐμοὶ, etc.,…συμφερον ειναι καταφαίνεται. Bengel’s idea of the sense is followed in the translation.
[180] τὰ πάτρια ἔθη τὰ πεπλανημένα.
[181] [The force of the original is not opprobrious.]
[182] Reading ἣ δή. Others give ἢ δή; others, ἤδη; and the conjecture ἢ ἡβη, “or my youth,” is also made.
[183] λόγου.
[184] Word.
[185] The text, however, gives ἀλέκτρῳ.
[186] αἰτιῶν, causes.
[187] Reading τούῳ ἐπὶ νοῦν βαλών.
[188] ἐφόδιον.
[189] The text is ἀποχέουσα. Hœschelius gives ἀπέχουσα.
[190] ῾Ρωμαϊκωτέρα πῶς.
[191] The text is, οὐδὲν οὅτως ἀναγκαῖον ἦν ὅσον ἐπὶ τοῖς νόμοις ἡμῶν, δυνατὸν ὂν καὶ ἐπὶ τὴν ῾Ρωμαίων ἀποδημῆσαι πόλιν. Bengel takes ὅσον as παρέλκον. Migne renders, nullam ei fuisse necessitatem huc veniendi, discendi leges causa, siquidem Romam posset proficisci. Sirmondus makes it, nulla causa adeo necessaria erat qua possem per leges nostras ad Romanorum civitatem proficisci.
[192] The text gives ἐκπονήσαντες. Casaubon reads ἐκποιήσοντες.
[193] εὔλογον.
[194] σύμβολα.
[195] δί αὐτοῦ. Bengel understands this to refer to the soldier.
[196] The text is, την ἀληθῆ δι᾽ αὐτοῦ περὶ τὰ τοῦ λόγου μαθήματα. Bengel takes this as an ellipsis, like τὴν ἑαυτοῦ, τὴν ἐμὴν μίαν, and similar phrases, γνώμην or ὁδόν, or some such word, being supplied. Casaubon conjectures καὶ ἀληθῆ, for which Bengel would prefer τα ἀληθῆ.
[197] οἰκονομίαν.
[198] [I think Lardner’s inclination to credit Gregory with some claim to be an alumnus of Berytus, is very fairly sustained.]
[199] θρεμμάτων.
[200] The text here is, ταῦθ᾽ ἅπερ ἡμᾶς ἀνέσειε, μάλιστα λέγων και μάλα τεχνικῶς, τοῦ κυριωτάτου, φησὶ, τῶν ἐν ἡμῖν λόγου, ἀμελήσαντας.
[201] The text gives ἐκ πρώτης ἡλικίας, which Bengel takes to be an error for the absolute ἐκ πρώτης, to which ὴμέρας would be supplied. Casaubon and Rhodomanus read ὁμιλίας for ὴλικίας.
[203] ἄτακτον.
[204] τὸ πλεῖον.
[205] The text gives συμβλύσαντα ὡς, for which Casaubon proposes συμφύσαντα εἰς ἕν, or ὡς ἕν. Bengel suggests συμβρύσανρα ὡς ἕν.
[206] νόθον.
[207] The text gives ἐκεῖ, for which Hœschelius and Bengel read είκῆ.
[208] τελειοῦθαι δὲ τῇ βλάσψῃ.
[209] ὑπ᾽ ἀλλήλων.
[210] τριβόλους.
[211] The words ἀλλὰ κεκρυμμένα are omitted by Hœschelius and Bengel.
[212] ἐι τι ῾Ελληνικὸν ἢ βάρβαρόν ἐστι τῇ φωνῇ.
Argument VIII.—Then in Due Succession He Instructs Them in Physics, Geometry, and Astronomy.
[213] The text is, καὶ μὴ τοῦθ᾽ ὅπερ εἶδος διαλεκτικὴ κατορθοῦν μόνη εἴληχε.
[214] πᾶν τὸ φιλόσοφον. Hœschelius and Bengel read πῶς, etc.
[215] The text gives ὑφ᾽ ἑαυτῆς, for which Bengel reads ἐφ᾽ ἑαυτῆς.
[216] ἐκχέοντα ἡμᾶς.
[217] ἐπιστήμη, science.
[218] τὰ πρῶτα Θεῷ ἶσον εἶναι τὸν σοφὸν ἄνθρωπον.
Argument X.—Hence the Mere Word-Sages are Confuted, Who Say and Yet Act Not.
[219] φιλοτιμίᾳ, for which φιλονεικίᾳ is read.
[220] The text is, ἢ κακῶν ἂν ἔλεγον, etc. The Greek ἤ and the Latin aut are found sometimes thus with a force bordering on that of alioqui.
[221] ἀφραίνομεν. The Paris editor would read ἀφραίνω μέν.
[222] ἀλλὰ γὰρ πᾶσι μέχρι ῥημάτων τὸ φιλοσοφεῖν στήσασιν.
[223] The text is, ἀλλ᾽ ἐπεὶ ἀλήθειαν ἡμῖν, οὐ κομψείαν ἐπηγγείλατο ὁ λόγος ἄνωθεν. The Latin rendering is, sed quia veritatem nobis, non pompam et ornatum promisit oratio in exordio.
[224] The text is, καίτοι γε εἰπεῖν ἐθέλων εἶναι τε ἀληθές. Bengal takes the τε as pleonastic, or as an error for the article, τ᾽ ἀληθές. The εἶναι in ἐθέλων εἶναι he takes to be the use of the infinitive which occurs in such phrases as τὴν πρώτην εἶναι, initio, ἑκὼν εἶναι, libenter, τὸ δὲ νῦν εἶναι, nunc vero, etc.; and, giving ἐθέλων the sense of μέλλων, makes the whole = And yet I shall speak truth.
[225] The text is, καὶ ἡμᾶς ἑτέρους. The phrase may be, as it is given above, a delicate expression of difference, or it may perhaps be an elegant redundancy, like the French à nous autres. Others read, καὶ ἡμᾶς καὶ ἑτέρους.
[226] The reading in the text gives, οὐ λόγων ἐγκρατεῖς καὶ ἐπιστήμονας τῶν περὶ ὁρμῶν, τῶν δὲ ὁρμῶν αὐτῶν· ἐπὶ τὰ ἔργα καὶ λόγους ἄγχων, etc. Others would arrange the whole passage differently, thus: περὶ ὁρμῶν, τῶν δὲ ὁρμῶν αὐτῶν ἐπὶ τὰ ἔργα καὶ τοὺς λόγους ἄγχων. Καὶ, etc. Hence Sirmondus renders it, a motibus ipsis ad opera etiam sermones, reading also ἄγων apparently. Rhodomanus gives, impulsionum ipsarum ad opera et verba ignavi et negligentes, reading evidently ἀργῶν. Bengel solves the difficulty by taking the first clause as equivalent to οὐ λόγων ἐγκρατεῖς καὶ ἐπιοτήμονας…αὐτῶν τῶν ὁρμῶν ἐγκρατεῖς καὶ ἐπιστήμονας. We have adopted this as the most evident sense. Thus ἄγχων is retained unchanged, and is taken as a parallel to the following participle ἐπιφέρων, and as bearing, therefore, a meaning something like that of ἀναγκάζων. See Bengel’s note in Migne.
[227] θεωρίᾳ.
[228] διὰ τὴν ἰδιοπραγίαν τῆς ψυχῆς, perhaps just “the private life.”
[229] ἑαυτοῖς τε καὶ τοῖς προσιοῦσιν.
[230] The text is, τὸ πρὸς ἑαυτὴν εἶναι. Migne proposes either to read ἑαυτούς, or to supply τὴν ψυχήν.
[231] ὃ δὴ καὶ δαιμόνων τῷ μαντικωτάτῳ ἀνατίθεται.
[232] σωφροσύνην, σώαν τινὰ φρόνησιν, an etymological play.
[233] ἐπιτηδεύσεσιν.
[234] The text is, οὐδὲ τῷ τυχεῖν. Migne suggests οὐδέ τῷ θέμις τυχεῖν = nor is it legitimate for any one to attain them.
[235] The text is, ὑπομονῆς ἡμῶν. Vossius and others omit the ἡμῶν. The Stuttgart editor gives this note: “It does not appear that this should be connected by apposition with ἀνδρείας (manliness). But Gregory, after the four virtues which philosophers define as cardinal, adds two which are properly Christian, viz., patience, and that which is the hinge of all—piety.”
[236] The word is προήγορον. It may be, as the Latin version puts it, familiaris, one in fellowship with God.
[237] ἐξομοιώθητι προσελθεῖν. Others read ἐξομοιωθέντα προσελθεῖν.
[238] μηδὲν ἐκποιουμένους. Casaubon marks this as a phrase taken from law, and equivalent to, nihil alienum a nobis ducentes.
[239] The text is, ἧς οἵονται. We render with Bengel. The Latin interpreter makes it = Even those who frequent the temples do not deem it consistent with religion to touch anything at all profane.
[240] [The ultimate subjugation of Latin theology by Aristotelian philosophy, is a deplorable instance of what is here hinted at, and what Hippolytus has worked out. Compare Col. ii. 8.]
[241] The text is, οὐκ ἄλλην τινὰ (εἰ δεῖ τ᾽ ἀληθὲς εἰπεῖν) ἔχων ἢ τὴν πρὸς τῆς φιλοσοφίας ἐπὶ τάδε τὰ δόγματα ἄλογον ὁρμήν· καὶ κοίσιν ὧν οἴεται ἀληθῶν (μὴ παράδοξον εἰπεῖν ᾖ) οὐκ ἄλλην ἢ τὴν ἄκριτον τύχην. Vossius would read, πρὸς τὴν φιλοσοφίαν καὶ ἐπὶ τάδε τὰ δόγματα. Migne makes it = nulla ei erat alia sententia (si verum est dicendum) nisi cæcus ille stimulus quo ante philosophiæ studium in ista actus erat placita: neque aliud judicium eorum quæ vera putaret (ne mirum sit dictu) nisi fortunæ temeritas. Bengel would read, πρὸ τῆς φιλοσοφίας.
[242] The text is, ἐπεὶ καὶ ἀβοήθητος, ἑαυτὸν χαρισάμενος καὶ ἐκδεχόμενος εἰκῆ ὥσπερ ἕρμαιον, τοῖς προκαταλαβοῦσιν αὐτὸν λόγοις. Bengel proposes ἐνδεχόμενον…ἕρμαιον, as = lucrum insperatum.
[243] καθαρῷ—ἕρκει. Sirmondus gives, puro campo. Rhodomanus, reading ἀέρι, gives puro aëre. Bengel takes ἕρκος, septum, as derivatively = domus, fundus, regio septis munita.
[244] λόγος.
[245] The text is, εἴ τις εἴη κατ᾽ αὐτῶν τῶνδέ τινων φιλοσόφων. Bengel suggests καταντῶν.
[246] [Beautiful testimony to the worth and character of Origen! After St. Bernard, who thought he was scriptural, but was blinded by the Decretals (no fault in him), Scripture and testimony (as defined to be the rule of faith by Tertullian and Vincent) ceased to govern in the West; and by syllogisms (see vol. v. p. 100) the Scholastic system was built up. This became the creed of a new church organization created at Trent, all the definitions of which are part of said creed. Thus the “Roman-Catholic Church” (so called when created) is a new creation (of a.d. 1564), in doctrine ever innovating, which has the least claim to antiquity of any Church pretending to Apostolic origin.]
[247] ὑποφητεύων.
[248] ὑπηχῶν.
[249] Isa. xxii. 22; Rev. iii. 7. [All these citations of the Scriptures should be noted, but specially those which prove the general reception of the Apocalypse in the East.]
[250] [A noble sentence. Eph iii. 8, 9.]
[251] The text gives ὡς ἀκούσωσιν with Voss. and Bengel. The Paris editor gives ἀκούουσιν.
[252] ἄῤῥητον.
[253] Barbarian.
[254] σωματοτροφεῖν παχυνομένους.
[255] ἀπειθεῖν. Bengel and Hœschelius read ἀπελθεῖν, withdraw.
[256] ἁπλοῦς ἀρά τις εἶναι νενόμισται ἀνδρὶ προφήτῃ. Migne refers us to Ps. xvii.
[259] θεολόγους, used probably of the prophets here—namely of Ezekiel, Daniel, and others carried into exile with the people. On this usage, see Suicer’s Thesaurus, under the word θεολόγος, where from the pseudo-Areopagite Dionysius he cites the sentence, τῶν θεολόγων εἷς, ὁ Ζαχαρίας, and again, ἕτέρος τῶν θεολόγων ᾽Ιεζεκιήλ.
[260] The text is, καὶ φῶς τὸ ἡλιακὸν καὶ τὸ διηνεκὲς, ἡμέρας ὕπερ ἡμῶν προσομιλούντων τοῖς θείος μυστηρίοις καὶ νυκτὸς ὧν ἐν ἡμέρᾳ εἶδέ τε καὶ ἔπραξεν ἡ ψυχὴ ταῖς φαντασίαις κατεχομένων. Bengel proposes ὕπαρ for ὕπερ, so as to keep the antithesis between ἡμέρας ὕπαρ and νυκτὸς φαντασίαις; and taking ἡμέρας and νυκτός as temporal genitives, he renders the whole thus: cum interdiu, per visa, divinis aderamus sacramentis: et noctu earum rerum, quas viderat de die atque egerat anima, imaginibus detinebamur.
[261] [“In dreams I still renew the rites,” etc.—William Croswell.]
[262] αὐλεῖν. The Jews had the harp, and so the word ψάλλειν is used of them in the preceding. But here, in speaking of himself, Gregory adopts the term οὔτε αὐλεῖν, ne tibia quidem canere. Bengel supposes that the verb is changed in order to convey the idea, that while the Jews only had to give up the use of instruments expressive of joyful feeling, Gregory feared he would himself be unable to play even on those of a mournful tone,—for in ancient times the pipe or flute was chiefly appropriated to strains of grief and sadness.
Argument XVII.—Gregory Consoles Himself.
[263] [He was still proposing for himself a life of worldly occupation. Here turn to Origen’s counsel,—a sort of reply to this Oration,—vol. iv. p. 393, and Cave’s Lives, etc., vol. i. p. 400.]
[264] The text is, διεφθαρμένας μὲν τῇ δυνάμει, ἢ ἀκάρπῳ ἢ κακοκάρπῳ τινὶ, μὴ καὶ προσδιαφθαρησομένῃ δὲ παρ᾽ ἡμῶν, etc. Bengel reads μέν τοι for μὲν τῇ, and takes μὴ καί as = utinam ne.
[265] παραδίδου καὶ παρατίθεσο.
[266] ἐμβάλλοντα ἡμῖν τὸν θεῖον φόβον αὐτοῦ, παιδαγωγὸν ἄριστον ἐσόμενον. The Latin version makes the ἐσόμενον refer to the φόβον: divinumque nobis timorem suum, optimum pædagogum immittens, = and inspiring with the godly fear of Himself as our choicest guide.
[267] οὐ γὰρ ἐν τῇ μετὰ σοῦ ἐλευθερίᾳ καὶ ἀπελθόντες ὑπακούσομεν αὐτῷ. Bengel paraphrases it thus: hac libertate quæ tecum est carebo digressus; quare vereor ut Deo posthac paream, ni timore saltem munitus fuero.[He may probably have been only a catechumen at this period. This peroration favours the suspicion.]
[268] The Patriarchate of Alexandria, London, 1847.
[269] The ultimate influence of the school itself, Neale pronounces “an enigma” (vol. i. p. 38).
[270] Vol. i. p. 33.
A Sectional Confession of Faith.
[271] Edited in Latin by Gerardus Vossius, Opp. Greg. Thaum., Paris, 1662, in fol.; given in Greek from the Codex Vaticanus by Cardinal Mai, Script. Vet., vii. p. 170. Vossius has the following argument: This is a second Confession of Faith, and one widely different from the former, which this great Gregory of ours received by revelation. This seems, however, to be designated an ἔκθεσις τῆς κατὰ μέρος πίστεως, either because it records and expounds the matters of the faith only in part, or because the Creed is explained in it by parts. The Jesuit theologian Franc. Torrensis (the interpreter and scholiast of this ἔκθεσις) has, however, rendered the phrase ἡ κατὰ μέρος πίστις, by the Latin fides non universa sed in parte. And here we have a fides non universa sed in parte, according to him,—a creed not of all the dogmas of the Church, but only of some in opposition to the heretics who deny them. [The better view.]
[272] οἱ τὸν Υἱὸν ἐξ οὐκ ὄντων καὶ ἀποστελλομένης ἀρχῆς εἶναι ἐπίκτητον λέγοντες τῷ Πατρί. [Note, Exucontians = Arians.]
[273] ἀκοινωνήτους καὶ ξένας εἰσάγοντες λατρείας.
[274] ἐν μονάδι τὸ τριπλοῦν ἀσεβῶς κατὰ σύνθεσιν.
[275] ἐν τῇ πίστεως οἰκειώσει.
[276] προκοπάς.
[277] δόξαν τὴν ἐπιγινομένην.
[278] μόρφωσις τῶν ὅλων.
[279] τὴν κτίσιν.
[280] οὔτε Θεὸς ἕτερος ὡς Πατήρ.
[281] ἀργόν.
[282] This seems the idea in the sentence, οὐ γὰρ ἐξισωσθήσεται τῷ κτίσματι αὐτὸ κατ᾽ οὐδένα τρόπον, ἵν᾽ ὡς ὑπ᾽ ἐκείνου ἔκτισται, οὕτω καὶ αὐτὸ κτίσῃ τὰ ἄλλαα.
[283] ἡγιασμένον ποίημα.
[284] Trias. [See vol. ii. p. 101.]
[285] Trias. [See vol. ii. p. 101.]
[286] Monas.
[287] συναριθμεῖν.
[288] τὰ πρόσφατα.
[289] περικλεισμὸς ἐν νεύματι.
[290] δύναμιν.
[291] πολιτευσάμένος.
[292] συγκεκραμένος.
[293] τὸ πάθος.
[294] Meaning here the whole work and business of the incarnation, and the redemption through the flesh.—Migne.
[295] Trias.
[296] ἀνυπόστατον.
[297] δημιουργίας.
[298] φυσικῶς ἐν Τριάδι μαρτυρουμένη.
[300] πατρῷον.
[303] τὸ εἶναι αὐτὸ καὶ ὑφεστάναι δηλοῖ.
[304] By the ἰδιότητα τοῦ Πατρός is meant here the divinity belonging to the Father.—Migne.
[305] οὐκ ἐστιν ὡς ἓν τὰ δύο ἐν τῷ ἑνί.
[307] καθ᾽ ὃ θεότης μιᾶς κυριότητος.
[308] τῷ ἰδιώματι τοῦ Πατρός.
[309] μέρος γὰρ ἅπαν ἀτελὲς τὸ συνθεσεως ὑφιστάμενον.
[310] ἀρχῆς.
[311] ἀρχή.
[314] Κοσμοποιΐας.
[321] [A reference to his canon, perhaps, recorded in 2 Cor. x. 13-16. Compare Rom. xv. 20. The canonists erect the discrimination between Orders and Mission, upon these texts and (Acts xiii. 2, 3, etc.) Gal. ii. 8, 9. See vol. i. p. 495, note 3.]
[322] Rom. xv. 15-19. [Concerning which remarkable passage, see vol. v. p. 409, Elucidation I.]
[324] [It is evident that St. Paul founded the Church at Rome. St. Peter (see note 13, supra) could only have come to Rome to look after the Jewish disciples there. Elucidation, p. 47, infra.]
[329] The text is, οὕτω γὰρ (τὸ ἀποστέλλον) καὶ τὸ ἀποστελλόμενον, οἰκείως ἂν πιστεύοιτο, καθ᾽ ὁ, etc.
[330] φυσικῶς κατ᾽ αὐτὴν τὴν οὐσιαν.
[331] οὐσία.
[332] ἀρχή.
[333] πρωτότυπος.
[335] Note the phrase here, afterwards formulated, ὁμοούσιον τῷ Πατρί. [This phrase, with abundant other tokens, makes it apparent that the work is not Gregory’s. It is further evident from section xviii. I should be glad to think otherwise.]
[336] καὶ θεοποιὸν ἐκ τῆς οὐσιας τοῦ Θεοῦ υπάρχον.
[337] δοῦλα.
[338] προσκύνησιν.
[340] ἶσον ἐν ἴσῳ γενόμενον τῷ σώματὶ.
[341] ψυχικῶν.
[342] θεοποιηθῶμεν.
[343] ἐνεργόν.
[344] ποιήσει ἐκ βουλήσεως.
[345] κινήσει. [For the spiritual κινήσις, vol. iii. note 6, p. 622.]
[346] [Evidently after the Nicene Council; the consubstantiality, as a phrase and test of orthodoxy, belonging to the Nicene period.]
[347] διαπέμπων.
[348] χορηγούμενον.
[349] πνοήν.
[362] καλῶς ἂν εἴχεσθε. Referring perhaps to Gal. i. 8, 9.
[364] διότι.
[366] εἰρημένην.
[367] From the book against the Monophysites by Leontius of Jerusalem, in Mai, Script. Vet., vol. vii. p. 147.
[368] φύσεις.
[369] φύσεις.
[370] ἀδιπλασιάστως.
[371] δύναμις.
[372] Origin says so, expressly. See Cave, Lives, i. p. 230.
[374] The Student’s Eccl. Hist., London, 1878.
[375] It accepts the statement that the earliest application of this term, by way of eminence, to the Bishop of Rome, is found in Evnodius of Pavia, circa a.d. 500. Robertson, vol. i. p. 560.
[376] Mai, Spicil. Rom., vol. iii. p. 696, from the Arabic Codex, 101.
[377] The Arabic Codex reads falsely, Cæsareæ Cappadociæ.
[378] Or, the name signifies the subsistence of the nature—Nomen quoque naturæ significat subsistentiam.
[382] τὸ κατ᾽ ἔννοιαν.
[383] προφορικόν.
[384] ἀρθρικόν.
[385] On these terms, consult the Greek Fathers in Petavius, de Trin., book vi. [See Elucidation below.]
[386] Vol. i. pp. 164, 166, 170, 178, 190–193, 263, 272; Irenæus, Ibid., 468, 546, etc.
[387] Vol. iii. p. 628. Compare (same volume) notes 15, p. 602, and 1, p. 604.
[388] Vol. ii. p. 98, notes 1, 2; also p. 103, note 5.
[389] Vol. iii. p. 299, note 19.
[390] Works of Grester, vol. xv. p. 434, Ratisbon, 1741, in fol., from a manuscript codex.
[391] This paragraph is wanting in a very ancient copy.
[392] ὁμοουσιος.
[393] Reading ἐκ παρθένου for ἐκ παθόντος.
[403] Matt. xxvi. 64; Mark xiv. 62.
[405] Isa. ix.; Matt. iv.; John i.; iii.; viii.; ix.; xii.
[409] διαιρετῶς.
[411] Or, and incorruptible.
[413] [Christ’s flesh being incorruptible, transubstantiation cannot be true: the holy food is digested in its material part.]
[415] Ps. xvi. 10; Acts ii. 31.
[419] ἄψυχον και ἀνόητον.
[421] John xi. 33; xii. 27; xiii. 21.
[424] Baruch iii. 38.
[430] Or, the name of God.
[432] As widely different from the other councils as the Apostles from their successors, and part of its decisions were local and temporary. For all that, it was the greatest of councils, and truly General.
[433] These numbers indicate the ordinary reckoning of writers, and is correct ecclesiastically. The Council of Jerusalem, however, is the base of Christian orthodoxy, and decided the great principles by which the “General Councils” were professedly ruled.
[434] Theological students are often puzzled to recall the councils in order, and not less to recall the rejected heresies. I have found two mnemonics useful, thus: (1) INCE and (CCC) three hundred; (2) JAS. NEMM. Dulce est desipere, etc.
[435] a.d. 325 to 680 is the Synodical Period. Gregory I. (Rome) placed the first four councils next to the four Gospels.
[436] A Topical Discourse by our holy father Gregory, surnamed Thaumaturgus, bishop of Neo-Cæsareia in Pontus, addressed to Tatian.
[437] [A person not known.]
[438] [True to the universal testimony of the primitive Fathers as to Holy Scripture.]
[439] [Aristotle, Physica. Elucidation I.]
[440] ἐννοίαις.
[441] εὐπαράδεκτα.
I. Wherein is the Criterion for the Apprehension of the Soul.
[442] αἰσθήσει.
[443] νοήσει.
[444] φαντασίαν.
[445] ἐνεργειῶν.
[446] ὠθούμενον.
[447] ἑλκόμενον.
III. Whether the Soul is a Substance.
[448] οὐσία.
[449] τῶν ἐναντίων παραμέρος εἰναι δεκτικόν, παραμέρος, here apparently = in turn, though usually = out of turn.
[450] The text has an apparent inversion: τὸ ἐν ᾧ τὴν ὕπαρξιν ἔχον καὶ οὗ ἄνευ εἶναι μὴ δυνάμενον, αἴτιον ἐκείνου εἶναι τοῦ ἐν ᾧ ἐστί. There is also a variety of reading: καὶ ὁ ἄνευ τοῦ εἶναι μὴ δυνάμενον.
IV. Whether the Soul is Incorporeal.
[451] ἔμψυχον.
[452] πολυμερής.
[453] σύνθετον.
[454] ὄγκον.
[455] [These are Aristotle’s accidents, of which, see Thomas Aquinas and the schoolmen passim.]
VI. Whether Our Soul is Immortal.
[456] φθαρτικόν.
VII. Whether Our Soul is Rational.
[457] ἐπεὶ μηδὲ στῆναι περὶ αὐτὰ θέλομεν.
[458] νοῦς.
[459] ἀξίωμα. [Elucidation II.]
I. (Substance or accident, p. 54.)
[460] See Bacon’s apophthegm, No. 275, p. 172, Works, London, 1730.
II. (Prerogative of the soul, p. 56.)
[461] Vol. iii. pp. 175–235, this series.
[462] Vol. iii. pp. 463, 474; also pp. 532, 537, 557, 570, and 587.
[463] Compare, also, Bishop Kaye’s Tertullian, p. 199, etc.
[464] E.g., vol. ii. p. 157, etc.
[465] Vol. ii. pp. 440, 584 (Fragment), and what he says of free-will.
[466] [This very homily has been cited to prove the antiquity of the festival of the Annunciation, observed, in the West, March 25. But even Pellicia objects that this is a spurious work. The feast of the Nativity was introduced into the East by Chrysostom after the records at Rome had been inspected, and the time of the taxing at Bethlehem had been found. See his Sermon (a.d. 386), beautifully translated by Dr. Jarvis in his Introduction, etc., p. 541. Compare Tertullian, vol. iii. p. 164, and Justin, vol. i. p. 174, this series. Now, as the selection of the 25th of March is clearly based on this, we may say no more of that day. Possibly some Sunday was associated with the Annunciation. The four Sundays preceding Christmas are all observed by the Nestorians in commemoration of the Annunciation.]
The First Homily. On the Annunciation to the Holy Virgin Mary.
[467] The secondary title is: The First Discourse of our holy father Gregory, surnamed Thaumaturgus, bishop of Neo-Cæsareia in Pontus, on the Annunciation to the most holy Virgin Mary, mother of God. Works of Gregory Thaumaturgus by Ger. Voss, p. 9.
[468] ἀνακεκαίνισται; others ἀνακέκληται, recovered.
[470] ξύλα.
[471] δένδρα.
[474] Others, ὁσίως, piously.
[476] Or, διό, wherefore.
[477] Or, καλέσουσι, they shall call.
[478] Luke i. 29, etc.
[479] χόρευσα.
[480] Or, τῷ τῆς καρδίας φρονήματι, in the thoughts of her heart.
[481] ὑπόθεσιν; others ὑπόσχεσιν, the promise.
[482] καὶ λαμπάδα φωτὸς ἀπαστράπτεις.
[483] θεοφόρων.
[484] Or, ὑποδέχου καὶ μάνθανε, and receive thou and learn.
[485] φανέρωσιν.
[487] Or, archangel.
[488] Or, archangel.
[489] Or, gifted with grace.
[490] Or, rejoice.
[492] τοῦ νοητοῦ ἡλίου ἡ ἀνατολή; others, ἡλίου τῆς δικαιοσύνης, the rising of the Sun of righteousness.
[493] λειμών.
[494] ἀσκήσεως; better κυήσεως, conception.
[495] There is a similar passage in Ephræm’s discourse, De Margarita Pretiosa, vol. iii.
[496] ἁγιάσματος.Ps. cxxxii. 8.
[497] πρεσβεύων.
[498] Or, and they shall worship Him. Ps. xlv. 10, 11.
[499] πρωτότοκον πασῆς τῆς κτίσεως. [Or, the heir, etc.]
[503] Or, the Bread of life.
[505] Or, righteousness.
[506] Or, the whole administration of the economy in an unutterable mystery.
The Second Homily. On the Annunciation to the Holy Virgin Mary.
[507] “The Encomium of the same holy Father Gregory, bishop of Neo-Cæsareia in Pontus, surnamed Thaumaturgus on the Annunciation to the all-holy Mary, mother of God, and ever-virgin.”
[508] Or, before all wisdom.
[509] Or, gifted with grace.
[510] Or, gifted with grace.
[515] εν τῇ ταφῇ; others, ἐν τῇ ἁφῇ = in the touch or union of the holy body.
[516] ἄγαλμα.
[517] Ezek. i. 22, 26, 27.
[518] Or, by His throne.
[519] Or example, κατόρθωμα.
[520] Or, truth.
[523] Or, justifying observances, δικαιώματα.
[526] Or, ye will find eternal life. John v. 39.
[528] ὁμοιούμενος.
[529] Or, joy.
[530] Luke i. 26, 27. [Marah = bitterness, Exod. xv. 23.]
[531] Ex. xii. 2. [The name Mary is misinterpreted, infra.]
[534] Or, and with the bound feet of her child in the womb.
[536] Or, resurrection.
[537] Luke i. 46, etc.
[538] Gen. xvii. 11; Rom. iv. 11.
[545] μέχρις ἑαυτοῦ.
[548] ἐν τοῖς ἄκροις τῶν νοητῶν βασιλειῶν. Others read νότου = in the high places of the kingdoms of the south.
[549] The close is otherwise given thus: To whom be the glory and the power unto the ages of the ages. Amen.
The Third Homily. On the Annunciation to the Holy Virgin Mary.
[550] “The Third Discourse by the same sainted Gregory, Bishop of Neo-Cæsareia, surnamed Thaumaturgus, on the Annunciation to the all-holy Virgin Mary, mother of God.”
[556] Or, angelic.
[557] ὑπερορίοις μέλεσιν.
[558] Or, and after her.
[560] Ps. lxxii. 6. [A sub-allusion, in bad taste, to Semele.]
[561] νυμφοτόκε. The Latin version gives it as = sponsa, simul et mater. [Apostrophe not worship.]
[562] ἱσόῤῥοπον.
The Fourth Homily. On the Holy Theophany, or on Christ’s Baptism.
[564] “A Discourse by our sainted Father Gregory, Bishop of Neo-Cæsareia, surnamed Thaumaturgus, on the Holy Theophany, or, as the title is also given, on the Holy Lights.”
[565] καταδύσεως.
[567] Or, armies.
[568] Or subaltern, ἐν τῂ στρατιωτικῇ μορφῇ.
[570] Or, because for my sake Thou hast been born as I have been.
[572] Matt. iii. 3; Mark i. 3; Luke iii. 4; John i. 23.
[575] Or, of the perfect Light; to wit, the Father.
[577] Luke iii. 16; John i. 27.
[581] Or, the Hebrews.
[583] Or, with my name.
[584] Or, to the Saviour’s object.
[585] Matt. iii. 17; xvii. 5; Mark i. 11; Luke ix. 35.
[591] A discourse of Gregory Thaumaturgus published by Joannes Aloysius Mingarelli, Bologna, 1770.
[592] The codex gives δημοσιεύουσαν, for which we read δημοσιεύειν.
[593] The codex gives ἀτελής, for which εὐτελής is read by the editor.
[594] Reading θαῤῥούντως for θαῤῥοῦντος.
[595] This is supposed by the Latin annotator to refer to the bishop, and perhaps to Phædimus of Amasea, as in those times no one was at liberty to make an address in the church when the bishop was present, except by his request or with his permission.
[596] Or, the Word.
[597] σφίγξωσι.
[598] Or, keys.
[599] κυβιστῶντες.
[601] Χριστότητος, for which, however, χρηστότητος, benignity, is suggested. [Sometimes are intended ambiguity.]
[602] μεταβάσει.
[603] συγκαταβάσει.
[604] Or, benignity.
On the Gospel According to Matthew.
[605] A fragment. (Gallandi, Vet. Patr. Biblioth., xiv. p. 119; from a Catena on Matthew, Cod. ms. 168, Mitarelli.)
[606] The text is apparently corrupt here: ἄξια μὲν σκότους πράγματα ἐννοούμενον ἔσωθεν· διὰ δὲ τῶν ἔξωθεν μερῶν φωτὸς εἶναι δοκοῦντα προφέον ῥήματα. Migne suggests ἐννοοῦμεν τόν and προφέροντα.
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