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Gregory Thaumaturgus
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Introductory Note to Gregory Thaumaturgus.
[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.
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