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Gregory Thaumaturgus
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Introductory Note to Gregory Thaumaturgus.
[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.
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