Gregorius Nazianzenus De Filio (Orat. 30) 21

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. 4 τὸ μὲν . ..το δε] τὼ μεν...τω ’δε f || 10 ἀπανιστὰς ἧμας ace || απανιστας] ἀπανιστῶν bf ’tres Reg.’ || 11 αμαρτιας] γεύσεως b
2. 1. τὸ στόμα] Ps. cxviii (cxix) 131. Cp. ii 6.
3. ib. δικαιοσύνη] 1 Cor. i 30. Gr. does not see in the passage any ref. to justification. Christ is ‘righteousness’ inasmuch as He awards in all cases what is meet and right. As examples of such award, He mentions the judging justly between those under the law and those under grace, and between soul and body. Διαιτᾷν with the dat. is 'to arbitrate for or between.' By arbitrating between those under law and grace respectively, Gr. prob. meant that in the final settlement of rewards and punishments account will be taken of the opportunities which each man has enjoyed in life.
4. 3. ψυχῇ κ. σώματι] Cp. i 7.
5. 6. ἁγιασμός] 1 Cor. i 30. As being Himself all purity, lie cannot but sanctify those to whom He comes, in order that that which is pure, i.e. the revelation of God, may be received by purity, i.e. by souls which are characterized by it.
6. 7. ἀπολύτρωσις] 1 Cor. i 30.
7. 9. λύτρον] Mark x 45 ; cp. 1 Tim. ii 6.
8. ib. τῆς οἰκ. καθ’] ‘ sufficient to cleanse the world.’
9. 10. ἀνάστασις] John xi 25. Ἐντεῦθεν = from this world.' Gr. does not seem to intend ἐντ’. ἤμ’. ἀπανιστάς to refer to the bodily resurrection. but to the spiritual and moral resurrection of which the next clause speaks.
10. 21. The foregoing belong to Him both as God and as Man ; the following belong to Him as incarnate:— Man, Son of Man, Christ, Way, Door, Shepherd, Sheep, Lamb, High Priest, Melchizedck. He must be- thought ὁ ἃς God and Man, — as God unchanged in assuming the manhood.
11. 12. ἔτι] as in § 19; ‘ thus far.’
12. ib. τοῦ τε ὑπὲρ ἡμ.] It would be quite in keeping with Gr.'s usage to make the τοῦ masc., ’Him who is above us and Him who came to be what He is for our sakes'; cp. § 7. But perhaps we may give Gr. the benefit of the doubt and take the word as neut., as it is below.
13. 21. 1 δι’ ἧμας] καθ’ ἧμας ’Reg. Cypr.' || 6 τὼ κατακριθὲν a || 8 οσων] ὅσον ef || ο θάνατος] om ο e || g τὸ νοούμενον] ’τον νοούμενον ac
14. 1. ἃ ’δε] The antec is ἄνθρωπος, υἱὸς ἀνθρ., etc.
15. 2. ἄνθρωπος] John viii 40 etc. He is Man, ‘ not only that by means of the body He might come within the compass of bodily creatures, which would otherwise have been impossible because His nature could not be apprehended.’
16. 5. ζύμη] ι Cor. v 6.
17. 8. δι’ ὅσων ὁ θάνατος] ’all that death comes ’ cp. i 7.
18. 9. θεὸς ὁρ. διὰ τὸ ν.] ‘ God in form, by reason of that in Him which was invisible.’
19. 12 νόμῳ, καὶ οὐ νόμῳ, γ.] lby, and yet not by, the law of birth (or genration)' ; as born by natural descent from Adam, and by natural birth from His Mother, though His conception was miraculous.
20. 15, χρίσις γὰρ αὕτη] repeated from § 2.
21. ib. οὐκ ἐνεργείᾳ] Ιν the case of other ’ anointed ’ ones the Godhead sanctifies them by exerting energy upon them ; but in the case of Christ’s humanity the sanctification was due to the indwelling of the entire power which sanctifies. The effect of this is that that anointing power in Him bears the name of God, while that which it anoints is raised to Godhead. In. this statevisible ment we have the converse of that inexactness which has been referred to above. It is not really τὸ χρίον, strictly speaking, which is called man, but ὁ χρίων.
22. 16. ὁδός] John xiv 6.
23. 17, θύρα] John x 9.
24. ib. ποιμήν] John x 11.
25. 7 αμνος] αμνον f || 8 μελχ. ’δε] om ’δε e
26. 1. εἰς τ. χλδης...ὀδηγῶν] Ps. xxii (xxiii) 2, 3. Ἐντεῦθεν, from earth to heaven ; or perh. it is used in contrast to ἐκεῖθεν below, and means ‘here.’
27. 3. τὸ πλανώμενον ... φυλάσσων] Ez. xxxiv 16.
28. 6. πρόβατον...ἀμνός] Is. liii 7. The word τέλειον (not τέλειος) is evidently used in its Homeric sense, 'a thing without blemish. ’ Possibly the neut. is used to make the word agree with σφάγιον.
29. 8. Μελχισεδέκ] Heb. vii 1 foil.
30. 9. ἄγεν. τὸ ἄνω] in Mis divine nature.
31. 10, τις διἠγ] Is. liii 8.
32. 12, κατὰ τῶν π. δ. dp.] in reference to Abram's triumph over the four kings.
33. 14. θεικῶς] as is befitting to God.
34. 17. ἐκεῖνο] viz. the text Ἰησοῦς X. κτλ. ; Heb. xiii 8. Gr. ends with something of a ’riddle,’ in order to fix his teaching in the memory. The words from Ἰησοῦς to σωματικῶς form the subject ; ὁ αὐτὸς πν. is the predicate. The interpr. which Gr. has just put upon the title χριστός must be borne in mind. He seems to take χθ. κ. σῆμ’ closely together, in the sense of ’recently ,' ’during these last few days,' — not, of course, like πρώην τε καἰ χθές, excluding the present, but including it. With σωματικῶς cp. Col. ii 9; the adverbs have no verbs to qualify, unless ὤν or ὑπάρχων be supplied. For πνευματικῶς = νοουμένας see WestCOtt on Heb. ix 14. The sentence is therefore: ’Jesus, anointed with the whole indwelling Godhead, who now for a few days has been in bodily form, is, considered according to the inward principle of His being, the same unchanged personality that He was before His incarnation, and will be so for ever.’
35. 3 αιωνας] + τῶν αἰώνων df