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Gregory Thaumaturgus
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Introductory Note to Gregory Thaumaturgus.
[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.
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