Gregory of Nazianzus De Spiritu Sancto (Orat. 31) 27

Arthur James Mason (Translator)

Table of Contents

Search the Perseus Catalog for:

← Previous Next →

De Spiritu Sancto (Orat. 31). Gregory of Nazianzus. Arthur James Mason (Translator). Germany. 2014.

Sponsored by University of Leipzig.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

De Spiritu Sancto (Orat. 31) (Greek) (Gregory of Nazianzus. The Five Theological Orations. Mason, Arthur James, translator. Cambridge: Cambridge University Press, 1899.)

Notes on the current edition

De Spiritu Sancto (Orat. 31)

1. 1 εκλαμψη] ἐκλάμψει ab : σαφῶς ἐκλάμπειν ‘Reg. Cypr.’ || 3 παραμετρούμενον] μετρούμενον df || 5 ἐμφυσώμενον] εκφ. cd || 6 ιησου] υἱοῦ ‘Coisl. 2 et sex Colb.’: χρίστου ‘Reg. Cypr.’ || 7 επιστηση b 27. 14 ημιν κατα μέρος b
2. 1. ἐκλάμψῃ τοῖς λ.] On the principle that ‘he that hath, to him shall be given.’ The subjunctive must be explained as depending upon the ἵνα implied in μή.
3. 2. κ. τοῖς μαθηταῖς κ. μ. ἐπ’.] ‘why the Spirit sojourns with the disciples by degrees, dealing Himself out to them in proportion to the capacity of the recipients.’
4. 3. ἐν ἀρχῇ τοῦ εὑ.] The two series, of three members each, cor respond. ’In the beginning of the Gospel,’ He ‘performs miracles through the disciples (Luke ix Ι) ‘after the Passion,’ He is ’breathed upon’ the disciples (John χχ 22) ‘after after the going up,’ He ‘revealed Himself in fiery tongues’ (Acts ii 3) The same profectus apostolicus is traced in or. xli 11, and by Gr.’s secretary Jerome ad Hedib.
5. 7. ἐντυγχάνων] ‘perusing’; cp. § 21. The progress in our Lord’s statements about the Holy Ghost is traced in four sayings.
6. ib. ἐρωτήσω] John xiv 16.
7. 9. ἀντίθεος] Cp. iv 5. Jesus might have seemed to be setting Himself up as a kind of rival God, and to speak as if by some independent authority, if He had not in the first instance referred the mission of the Holy Ghost entirely to the Father.
8. 10. εἶτα, Πέμψει μέν] John xiv 26. Here, though the ‘mission’ is still referred to the Father, the Son’s request is dropped, and the Spirit is said to be sent ‘in His name.’
9. 12. εἶτα, Πέμψω] John xv 26. Here the Son’s personal dignity is revealed, as Himself the sender of the Spirit. Gr. of course is not directly rectly speaking of the Eternal Procession.
10. ib. εἶτα, Ἥξει] John xvi 7 (ἔλθῃ). Here the Spirit’s own freedom brought out. It is a correct and useful observation.
11. 2 om τὸ μὲν γὰρ ἄτεχνον τὸ ’δε ἄθεον καὶ b || 5 ἦλθε τισιν ἔπι νοῦν ἤδη d : ἦλθεν ἤδη τισιν ἔπι νοῦν f || 6 ἐμαυτοῦ] ἐμῆς b ‘in nonnull.’ || 9 αιτιας] αἰτίαις a || 11 τούτων] τοῦτον a || 12 eis] + τοῖς ‘Reg. Cypr.’ || 15 απιστομενην] απιστομενην ‘Reg. a’ || τούτου] τοῦτο f1
12. 27. That is still the right method, — not to keep things back, but not to teach them till people are prepared. Perhaps one of the things which the disciples could not bear while Christ was with them, but were to learn afterwards from the Spirit, was this very doctrine of the Spirit’s Godhead.
13. 1. καὶ ἡμᾶς] as well as our Saviour. τάξιν is ace. after δρᾷς, and ἐκφαίνοντας, κρύπτοντας, agree with ἡμᾶς, not with φωτισμούς, ‘you see light shining upon us by degrees, and an order in the revelation of God.’
14. 2. ἀθρόως] Cp. § 22.
15. 3. ἄτεχνον] ‘unworkmanlike.’
16. 4. πλῆξαι] to astonish, and so keep them away from us ; ἀλλότρι’· ὦσαι, because they naturally expect to hear the doctrine taught at the proper time.
17. ib. ὃ δὲ ἴσως μὲν κτλ.] ‘I will add, what may perhaps have occurred to others also before now, but what I take to be the result of my independent thought.’
18. 8. μὴ δύνασθαι βαστ. ] John xvi 12.
19. 9. δι’ ἃς εἶπον ἴ’. αἴτ’.] in § 26.
20. 10. πάντα διδαχθ.] John xiv 26.
21. 12. τρανουμένην] Cp. ii 4. The pres. part, combines the thought of the revelation as then in the future with the fact of its subsequent ac- complishment.
22. 13. ὡρίμου] Cp. iii I. ‘The knowledge then being timely and capable of being received, after our Saviour’s restoration, when He was no longer disbelieved in for wonder.’ Luke xxiv 41.
23. 16. εἴπερ τι μέγα οἴ. χρὴ] ‘if we may call anything which is promised or taught great.’ It implies a of appreciation, greater than we perhaps possess, to determine the degrees of greatness in what God promises or reveals.