Gregory of Nazianzus Adversus Eunomianos (Orat. 27) 7

ed. Arthur James Mason

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Adversus Eunomianos (Orat. 27). Gregory of Nazianzus. ed. Arthur James Mason. Germany. 2014.

Sponsored by University of Leipzig.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

Adversus Eunomianos (Orat. 27) (Greek) (Gregory of Nazianzus. The Five Theological Orations. Mason, Arthur James, translator. Cambridge: Cambridge University Press, 1899.)

Notes on the current edition

Adversus Eunomianos (orat. 27)

1. 7. 9 βυθῶν] -θου b || χωρήσαντα] -σοντα a || εστι]+τουτο ποιήσωμεν b 11 πρῶτον] πρότερον a
2. 1. ἐφευρεταὶ κακῶν] Rom. i 30.
3. ib. τῶν διδομένων] ‘ the evil tilings that we give .’ Gr. means, no doubt, disrelish for divine truth, which Christians set forth so unattractively.
4. 2. ταῦτα] sc. ἐστίν. ‘ This is what our war of Christian against Christian comes to ,’ this is what comes of it.’
5. 3. ὑπὲρ τ. Λ.] Catholics were to blame, in Gr.’s estimation, as well as heretics.
6. 4. ταὐτὸν πάσχοντες τ. μ.] The idiomatic use of πάσχειν, ’ to be in a given frame of mind ’ ; almost = ‘ behaving like.’
7. 5. ἀνάπτουσιν] like ἐξάπτει above, ‘ to set on fire. ’
8. 6. περιωθεῖν) ‘ to push about,’ i.e. to treat with violence and indignity. So in Or. in Jul. I Gr. says τοὺς ἐμμένοντας τῆ ὁμολογίᾳ περιωθῶν.
9. 7. Why should we contend ἃς we do ? There are plenty οf other th things to occupy our thoughts, the exercises of philanthropy, and devotion, and self discipline. But we not only neglect these ourselves ; we give other men license to sin, if by that means we can get their support in our party warfare.
10. 7. τὸ ἀλλότριον] Gr. does not say τούς ἀλλοτρίως, i.e. the heathen. He means the false and heathenish element which had been introduced into Christian language. τοῦ λόγου, however, depends on ἀπεσκ. , not on τὸ ἀλλ.
11. 8. εἰς τὴν ἂγ. τ. χ.] Mark v 9 foil. Βy the ‘ Legion ’ Gr. means the gross and unworthy spirit which had instigated the contentions which he has been deploring.
12. ib. ἀπεπ....κατὰ βυθῶν χωρήσαντα] ’ We have sent it away and it has gone.’ Κατὰ βυθῶν answers to the κατὰ τοῦ κρημνοῦ of the Gospels ; but it appears to be influenced by the remembrance of εἰς τὴν ἄβυσσον of Luke viii 31.
13. 9. ὅ δεύτερόν ἐστι, πρός] The relative looks on to what follows : ‘ the next thing is, to. ’
14. 10. ὥσπερ ἀνδριάντα] Cp. Plat. Rep. II § 5 ὡς ἐρρωμένως ἑκάτερον, ὥσπερ ἀνδριάντα, ἐκκαθαίρεις.
15. 12. γλωσσαλγία] Α classical word for ‘talkativeness,’ much used by Gr.
16. 5 ὑποπιέζομεν] ὑπωπιάζομεν d
17. 1. τὰς χ. δήσαντες] ‘ though our hands are tied.’
18. 2. οὐ Φιλοξ. ἐπαινοῦμεν ;] The string of questions which follows is intended to shew the inconsistency of this γλωσσαλγία with the οccupations pations which it is assumed that Christians are following.
19. 3. φιλοπτωχίας. Gr.'s Or. is περὶ φιλοπτωχίας. The zeal of his friend Basil in that direction is well known : see De Broglie L'Eglise V Empire t. v p. 186 (3rd ed.).
20. 4. πάννυχον στάσιν] Cp. Or. xlii 26 χαίρετε, Ναζαραίων χοροστασίαι, ψαλμῳδιῶν ἁρμονίαι, στάσεις παννυχοι. The word στάσις appears to correspond to Lat. statio, in the sense of ‘α service.' It is from the custom of standing for prayer.
21. 5. ὑποπιέζομεν] ‘ crush down,' ‘ suppress. ’
22. 6. πρ. θεὸν ἐκδημοῦμεν] Cp.
Cor. v 6 foll., — ‘ leave the world behind and sojourn with God.'
23. 7. τὸν χοῦν] 1 Cor. xv 47 ; Gen. ii 7.
24. ib. οἱ τῷ κράματι δ. δικάζοντες] The κρᾶμα is the human compound of soul and body, or ‘ dust ’ and ’spirit.’ Upon this, i.e. upon the rival claims of the constituent elements, man has to pass judgment.
25. 10. τῆς ἄνωθεν εὐγενείας] Peril. with reference to John iii 3.
26. ib. τιθασσεύομεν] ‘ to tame,' from τίθασσος ‘tame’ ; opp. to ἄγριος ’wild ’ ‘Eξοιδεῖν ‘ swell up.'
27. 11. ἔπαρσιν καταβάλλουσαν] sc. τιθασσύομεν. Cp. Prov. xvi 18 and similar passages.
28. 14. διάνοιαν ἔκτοπον] ἕκτ. seems to be used as practically = ἄτοπος, ‘improper,’ ‘ unseemly.'
29. ib. παρ’ ἡμῶν. . . καθ’ ἡμῶν] i.e. finds in us and uses against us.
30. 15. διὰ τῶν θυρίδων] Jer. ix 21. The same interpretation is given by Greg. Nyss. de Dom. Οrat. v, by Ambrose de Fuga Saec. ἑ 3 and in Psalm, cxuiii Exp. vi ἑ 20, and by Jerome adv. Jovin. II p. 202 (Mart.). It became the traditional interpretation. Cp. Greg. Moral, xxi 2 ; Bern. in Cant. 24.