Gregory of Nazianzus De Spiritu Sancto (Orat. 31) 9

Arthur James Mason (Translator)

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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. 2 διαφυγὼν d || 3 ισχυροτεροσ] υφηλοτερος ’tres Colb.' || 6 παραπληκτισομεν bedf 9, 13 υιον] υιω b || 14 ἐλλιπὴς cd2f2 || 15 om διάφορον sec. loco e || 17 om τι b || ουδε] οὐ c || 18 λειψει] λείπει c || 19 υἱὸν] υἱὼ b
2. 1. ἀγενν. κ. γενν. μέσον] Theterm ἐκπορεύεσθαι denotes a relationship to the Unbegotten Father which is at least not more distant than that of Generation, and therefore implies the essential Deity of Him who so proceeds.
3. 5. φυσιολογήσω] ‘ will tell you the natural history of.’
4. 6. παραπληκriσωμεν] ‘ and let us both go mad for prying into the secrets of God' ; a well-known superstition.
5. 7. καἰ ταῦτα τίνες] ‘ and who are we that we should pry into them ?'
6. 8. ψάμμον θαλασσῶν κτλ.] Ecclus. i 2.
7. 10. θεοῦ βάθεσιν] ι Cor. ii 10.
8. ib. λόγον πἐχειν] ‘ to submit’ ’present an account.’
9. 9. ‘Where does He come short of being a Son ? yon ask. . It is no defect, any more than it is a defect in the Son not to ἠ’ Father, or in the Father not to be Son. The names ’denote unalterable relationships within a single nature.
10. 14. ἐκφάνσεως] The difference of designation corresponds to B real difference in the mode of Their coming forth into existence, and of Their mutual relation. Ἔκφανσις does not mean Their manifestation to us, but Their eternal issuing forth from the First Source.
11. 19. ἀλλ’ οὐκ ἐλλ. τ. ποθεν] ’but this language does not indicate a in any direction, nor the inferiority of essence.' The ταῦτα not refer only to what has immediately preceded, viz. that the Father is not Son ; this would not suggest any thought of ὕφεσις. It refers also to the ’s not being Father, nor the Spirit Son.