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Gregory Thaumaturgus
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Introductory Note to Gregory Thaumaturgus.
[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.
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