Gregorius Nazianzenus De Filio (Orat. 30) 20

ed. Arthur James Mason

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De Filio (Orat. 30). Gregorius Nazianzenus. ed. Arthur James Mason. Germany. 2014.

Sponsored by University of Leipzig.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

De Filio (Orat. 30) (Greek) (Gregory of Nazianzus. The Five Theological Orations. Mason, Arthur James, translator. Cambridge: Cambridge University Press, 1899.)

Notes on the current edition

De Filio (Orat. 30)

1. 1 θέον] + και b || 2 επειδη] επει b || 9 om ουν b
2. 1. παντὸς Ἰσραήλ] Ps. lxvii 9, 36 (lxviii 8, 35). The epithets are Gr.'s own addition, intended to interpret the phrase. Ὁρῶντος θεόν seems to be introduced in ref. to the circumstances in which Jacob’s name was changed (Gen. xxxii 30).
3. 2. τρισὶ τούτοις] The three things are (1) fear of punishment, (2) hope of salvation and of glory, (3) practice of virtues. It might seem a more logical classification to make the third the ‘hope of glory,’ the ‘practice of virtues’ being added to shew how the motives which Gr. has mentioned act. But this is forbidden by the τὸ δὲ τῶν ἀρετῶν below. Διοικούμεθα therefore is used in a somewhat different sense with ἀσκήσει from what it is with δέει and ἐλπίδι. We are governed by two great prevailing motives, and on one great moral principle.
4. 4. ἀσκ. τῶν ἀρ. ἐξ ὧν τ.] ‘the practice of the virtues which result in these.’ Ταῦτα sc. σωτηρία and δόξα.
5. 5. τῶν σωτηρίων] Ps. xxvii (xxviii) 8, lxvii 20 (lxviii 19), lxxxiv 5 (lxxxv 4). It is prob. the plur. of σωτήριον, and not to be written σωτηριῶν.
6. 6. τῶν ἀρετῶν] sc. δικαιοσύνης, εἰρήνης.
7. ib. ἵν᾿ ὡς τὸν θεόν κτλ.] Α comparison of what is said of Enos in ii 18 would suggest that τούτων τι means the φόβος and the ἐλπίς. Α man who carries within him the presence of the God of vengeance and of salvation, and thus attains to some measure of fear and hope, is spurred on to seek moral perfection and the kinship with God which comes of it. This gives more point to the sentence than if ἄσκησις itself is included in τούτων τι.
8. 8. οἰκείωσιν] Cp. ii 17 τῷ οἰκείῳ.
9. 9. ἔτι] ‘so far.’
10. 13. ὡρμήθη λέγειν] ‘meant at the outset to say.’ Cp. ii 11.
11. 20. He is the Son, Only begotten, Word, Wisdom, Power, Truth, Image, Light, Life, Righteousness, Sanctification, Redemption, Resurrection.
12. 20, 2 μονον] μόνος e2 || 13 συνέστηκεν] συνέστη καὶ c
13. 1. ἐκεῖνο] sc. ὄπερ ὁ πατήρ. Kἀκεῖθεν, sc. ἐκ τοῦ πατρός.
14. ib. μόνον] ’nothing but a Son.' Cp. iii 5.
15. 3. μονοτρόπως] ‘by a single process,’ as distinguished from corporeal births, to which various processes contribute through a long space of time. Cp. iii 4.
16. 4. πρὸς νοῦν λόγος] ‘ His relation to the Father is that of word to mind.’
17. ib. διὰ τὸ ἀπαθές] i.e. to indicate that when He is called Son, there is nothing of ‘ passion ’ in His generation. The title of ’Word’ does more than this; it indicates the abiding connexion between the Word and God, — for mind and word are inseparable, — and also the fact that He gives expression to the mind of God.
18. 6. ὄρος] ‘definition, for λόγος is used in this sense also.' xxxviii 13 ὀ τοῦ πατρὸς ὅρος καὶ λόγος.
19. 7. ὁ γὰρ νεν. . .ἐωρακώς] John xiv 9.
20. 13. λόγφ συνόστηκεν] λόγοςο takes a fresh shade of meaning, that of ’law’ or principle; as in λόγους ἀγνοεῖν immediately below.
21. 15. δύναμις ] 1 Cor. i 24, where it occurs in conjunction with σοφία.
22. 17. ἀλήθεια] John xiv 6.
23. 19. σφραγίς] Cp. iii 17.
24. 20. χαρακτῆρι Heb. i 3.
25. ib. εἰκών] 2 Cor. iv 4, Col. i 15.
26. 3 ἀκίνητος κινουμένου ἐνταῦθα] ἀκινήτως νοουμένου ἔκει b || 7 τω μεν...τω δε] τὸ μεν...το ’δε c || ΙΙ βίος] ο βίος f ’plures Reg. et Colb.' || ὅτι] + καὶ e || 14 om ἐκεῖθεν aceg
27. 1. τοῦτο] instead of οδτος.
28. 2. καὶ οὗ λέγεται] ‘ and of the thing whose image it is called'; or perh. by ’Attic attraction,' ‘and of the thing which it is called.’
29. 3. ἐκεῖ] in the case of the material image; ἐνταῦθα, in the case of the Son. Κινουμένου suggests that Gr. understood εἰκών to apply only to pictures or effigies of persons.
30. 5. τὸ ἀπαράλλακτον] Παραλλαγή would express the slight variations that occur in all cases of human copying, or in the course of generations. There is ‘ less ’ of such variation in the ’s representation of His Father, than there was when Adam begat Seth κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ (Gen. v 3). By ’less’ Gr. of course means that there is none.
31. 6. τῶν ἁπλῶν] such as God’s.
32. 7. τῷ μέν...τῷ δέ] not here the dative of comparison, but kin this particular, and in that.’
33. 8. ταὐτὸν μ. ἢ ἀφομ.] ’ identical rather than like.’
34. 9. φῶς] John i 9 etc.
35. ib. λόγῳ] Gr. seems to mean rather the reasoning mind, which takes account of truth, than speech; ’ cleansed in mind and life. ’ This is shewn by the parallels ἄγνοια, γνῶσις, which follow.
36. 11. ζωή] John xi 25 etc. He is Life, just because, as has been shewn, He is Light.
37. 12. οὐσί ὦσις] ’ the giving of being. ’ He is that by virtue of which all reasonable creatures have permanence and substantive existence.
38. ib. ἐν αὐτῷ γάρ] Acts xvii 28. The words are not said of the Son.
39. 14. καὶ πνοήν...καὶ πν.ἅγ.] Gen. ii 7, John xx 22. Ἐκεῖθεν in the same way as at the beginning of the § All of us have received from Him the ‘ breath of life ’ ; as many as are capable of it have received the Holy Spirit, in measure proportioned to our receptivity.