Gregorius Nazianzenus De Theologia (Orat. 28) 13

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. 4 om ο θεῖος c II 5 προβεβλημένοις cde || 6 υπερβηναι] ἐστιν υπερβαινειν ‘Reg. Cypr.’ ΙΙ 10 σωμασι] -τι e 13. 18 πρωτης] θείας df || 19 χυσεως] συγχύσεως d
2. 7. οἷς ἐπιμελές] ‘who make it their business.’ i.e.
ἐκεῖνο] viz. what follows. ib. τοῖς δ. τῆς γῆς] Lam. iii 34.
τὸ π. τ σαρκίον] Cp. § 4. ib. περιβεβλημένοις] The read- ing προβ., though perh. less strongly by the MSS., has in its favour Gr.'s characteristic use of πρόβλημα; see iv 6.
3. 7. φθάνει κτλ.] ‘it always anti- cipates your movement by just the step you take to catch it.’
4. 9. τῶν ὑδάτων ἀῶ] Ἔξω comes after its case. Νηκτήν from νήχω ‘to swim’; ν. φύσις, ’the kind,’ i.e. fish Διολισθ. to glide along.’ Cp. § 24.
5. 13. The most abstract conceptions have to be conveyed in language of a concrete nature, through which the mind, in its longing after God, strugsupported gles with difficulty.
6. 18. τῆς πρ. φύσεως] Cp. § 3, 7, 14.
7. 19. φορᾶς κ. χύσεως] ‘movement and effusion: χύσις seems to refer to the source, from which the breath (wind) isemitted. Cp. χεόμενον below.
8. 21. σύγκρατόν τε] a curioua use of τε, which is here attached to the whole phrase οὐκ ἁ. σύγκρατον, not merely to σύγκρ., unless we are to suppose that Gr. at first intended to say instead of ἄφετόν τ. οἷον γ., ‘detached from that which generates it, so to speak? some word like σύνδετον, ‘connected with.’
9. 1 μὴ] η c: εἰ μὴ d || ἐν] ἐπ’ e || 2 om τὰ διανοήματα f ǁ 5 ἐν τοῖς] + νοήμασι καὶ ’Reg. a’ ΙΙ 8 ἀνιεμένας] ἀνειμένας b ‘aliique’ || 9 om ἀπογινομένας e: προγινομένας f ǁ 11 om ἐκ τούτων def
10. 1. μὴ τὸν ἐν ἄλλῳ] Μῆ here expects the affirmative answer: ‘is it not?’ We cannot think of νοῦς existing independently, but as a faculty of something or some one.
11. 2. οὗ κινήμ. τὰ δ.] not ‘whose movements are thoughts,’ but movements thoughts are.’ The is that we cannot imagine thoughts, uttered or unuttered, without some kind of movement, which involves a change, in the mind which thinks them.
12. 4. χεόμενον] The word is often used of producing a sound. Gr. uses it here to bring out the notion of dissipation inseparable from utterance. He shrinks however from saying ‘dissolved,’ ‘persihsing’ λυόμ.), because, although the sound comes to an end, there is a sense in which the ‘word’ remains. What Gr. means by λυόμενον is made clear by iv 17 λυομένη φωνῇ.
13. 5. τὴν ἕξιν, κ. τ. ἐν τ. θεωρ.] Wisdom can only be conceived of as a ‘habit’ (the Aristotelian word) of some personal subject, and occupied upon some object. It cannot be conceived of as isolated and self- existent.
14. 7. διαθέσεις] In the same way ‘righteousness,’ ‘love,’ are ‘dispositions’ of a person, not abstract things; and for us they derive their meaning from a contrast with their opposites. Tey are, moreover, constantly changing, and the subject in which they reside varies ac- cordingly.
15. 11. τούτων ἀποστ.] The ταῦτα must mean the relative notions which Gr. has shewn to be inseparable from the προσηγορίαι which he has discussed. He cannot mean the προσηγ. themselves, because he goes on to use them as εἰκάσματα. In the next sentence τούτων = τῶν εἰκασ- μάτων.