Gregorius Nazianzenus De Theologia (Orat. 28) 11

ed. Arthur James Mason

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De Theologia (Orat. 28). Gregorius Nazianzenus. ed. Arthur James Mason. Germany. 2014.

Sponsored by University of Leipzig.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

De Theologia (Orat. 28) (Greek) (Gregory of Nazianzus. The Five Theological Orations. Mason, Arthur James, translator. Cambridge: Cambridge University Press, 1899.)

Notes on the current edition

De Theologia (Orat. 28)

1. 2 ει δε] ουδ e || 5 η] ει f || 9 om εἰ ‘Reg. Cypr.’ 11. 12 καὶ om κάτα b
2. 1. καὶ που] ’And, still assuming that τὸ θεῖον is located in the universe, where was it,’ etc.
3. 2. οὐδέν ἢν τὸ δ.] Gr. turns to the other horn of his first dilemma, and asks, What is there (if τὸ θεῖον is above the universe) to divide between tween the universe and it? The past tense ἦν, ἐνοήθη) in the preg- nant Greek idiom refers back to the moment when the opponent is supposed to have adopted the con- clusion.
4. 3. τὸ ὑπὲρ τοῦτο] i.e. ὑπὲρ τὸ πᾶν.
5. 4. τὸ ὑπεραῖρον κ. ὒ.] ὑπεραίρειν ‘to transcend’ (cp. § 3) represents εἶναι ὑπὲρ τὸ πᾶν. The single art., not repeated before ὑπεραιρόμενον, shews, of course, that the difficulty lies not in conceiving of the two things themselves, but in conceiving their relation to each other.
6. 5. ἢ χρή] In English we say, ’Must there not be?’; in Greek there any alternative,) or must there be?’
7. 6. καὶ ᾧ π.] Καὶ here adds another description of τὸ μέσον, not a separate thing; and in τὸ μ. the art. is used as in τὸ διορίζον just above.
8. 7. τοῦτο] sc. τὸ μέσον.
9. 8. ἐφύγομεν] when we asked ποῦ τὸ ὑπὲρ τὸ πᾶν].
10. ib. καὶ οὔπω λοῶ κτλ.] ‘And I do not now insist upon the fact that τὸ π. εἶναι).’
11. 9. ἐν γάρ] ’for comprehension is one form of circumscription.’
12. 11 The purpose of the digression was to exemplify the barren dialectic of the Eunomians, as well as to shew that God is incomprehensible. He is so, not because He grudges the knowledge to man, whom He loves.
13. 14. γριφοειδές] from γρῖφος, ‘a crab-pot,’ and so ‘a conundrum.’ is a hit at the Eunomian style of argument.
14. ib. ὡς]=ὥστε. The tree is known by its fruits (Matt, vii 20) and the absence of light among the Eunomian theologians by the obscurity of their language.
15. 3 παραδοξα] -ξον c ΙΙ 7 ἢν τι] τι ἢν e || 16 μετρίως] τελείως f
16. 3. καἰ αὐτός] like them.
17. 4. συνδέσμους] The words are a reference to Dan. v 12, where Theodotion's version has ἀναγγέλλων κρατούμενα καἰ λύων συνδέσμους, and a little before, πνεῦμα περισσὸν ἐν αὐτῷ. While Dan., however, ’shewed hard sentence’ and ‘dissovled doubts,’ the Eunomians ’wove’ doubts (fetters).
18. 6. δηλώσαιμι] ‘I did it, not that I may gain credit (subj.), but that might demonstrate (opt.) what Ι started with.’
19. 8. μηδὲ ὅλον] The ὅλον is ad- verbial, ‘nor nor at all to form an imagination of His greatness.’
20. 10. ἀπαθοῦς] not ‘incapable of suffering’ but ‘free from passions’ such as jealousy.
21. 11. τὸ τιμιώτατον] i.e. man. The next clause τί γὰρ Λ.) justifies τιμιώτατον.
22. 13. τῆς ἄκρασ ἀγ.] sc. ἐστί: very existence is an outcome of.’
23. 14. τοῦ πλήρους] agrees with ἑαυτοῦ, and = πλήρους ὄντος; cp. § 31. It is a ref. to Is. 11. Cp. Athan. Or. ii c. Ar. § 29.
24. ib. τῷ ἀνεφίκτῳ] from ἐφικνέομαι ‘to arrive at’; ‘His inaccessibility.
25. 16. μὴ ὅτι] cp. § 4. θεοῦ is governed verned by ἀλλότριον, ‘foreign to the character of God.’
26. ib. οὐδέ] loosely thrown in, as instead of ἀλλ’. he had said ἀνάξιον. 17. δεξιὸν ἑ. συνειδότος] ‘has anything of a proper conscience.’
27. ib. ἐκ τοῦ κ.ἑ.] a clause epexegetic of τοῦτο.