FRQM THE LIBT^R^ OF
TR^TY COLLEGE
amlmtrgc GENERAL EDITOR
IJJatriatic A.
J.
MASON,
D.D.
MASTKR OF PEMBROKE COLLEGE, CAMBRIDGE.
THE
CATECHETICAL ORATION OF
GREGORY OF NYSSA.
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THE
CATECHETICAL ORATION OF
GREGORY OF NYSSA
EDITED BY
JAMES HERBERT SRAWLEY,
M.A.,
LATE SCHOLAR OF GONVILLE AND CAIUS COLLEGE, CAMBRIDGE. TIIKOLOGICAL LECTURER AT SELWYN COLLEGE.
SOMETIME VICE-PRINCIPAL OF LICHFIELD THEOLOGICAL COLLEGE.
CAMBRIDGE: AT THE UNIVERSITY PRESS. 1903
Cambridge
PRINTED BY
J.
AND
:
C.
F.
CLAY,
AT THE UNIVERSITY PRESS.
SEP 2 2
1997
PREFACE. O ratio
THEany
Catechetica exhibits perhaps better than
other single work the characteristic features of the mind and thought of its author. As such it serves as an
Nyssa.
The
introduction to the study of Gregory of present edition is intended to render as
sistance to students in placing the treatise in
and
historical setting,
its
proper
to supply such illustrative
ment as seemed necessary. While much has been written
in
recent times
com upon
problems connected with the Gregory his text and exegesis of works have received scant at The labours of Krabinger, Forbes, and Oehler tention. s
teaching, the
are the only serious contribution
the
former,
while
the
in
modern times
volume of translations
Library of Nicene and Post-Nicene Fathers English contribution to the
The collation
in
the
the
first
latter.
text of the present edition of the
is
to
is
based upon
more important MSS of the
a
treatise,
the majority of which have not hitherto been used for the purposes of an edition.
The
editor
is
indebted to
PREFA CE
VI
Fund
the Managers of the Hort
have made
it
possible for
him
for the grants
which
to obtain collations
or
photographs of these MSS. He has also to acknow ledge much kindness and personal assistance rendered to
him by the
authorities of the various libraries
which he has had debt of gratitude
is
To Mr
information
C.
Dr Mercati
clue to
Library, and to M. Paris.
Omont
of the
H. Turner he
and suggestions
is
of the Vatican
National Library,
indebted for valuable
in
textual problems of the treatise.
due to Dr H. Jackson tions, and to the Rev.
connexion with
F.
the
His thanks are also
and sugges
for useful references J.
to
In this connexion a special
access.
Bethune-Baker
and discussions of particular passages.
for criticisms
Above
all
he
has been indebted throughout to the unfailing courtesy and kindness of the General Editor of the present series of Patristic Texts, Dr A. J. Mason, who has placed his advice unreservedly at the service of the present editor, and who has read through the whole work in manu script
and
proof,
and offered numerous suggestions and
criticisms.
The more important works to which reference has been made are mentioned in the Notes, and more fully in the List of
Books given
in the
Introduction.
J.
Easter, 1903.
H.
S.
CONTENTS.
INTRODUCTION r.
sj
2.
On
the character, date, genuineness, history of the Oratio Catechetica
On some
and .
literary .
points in the teaching of Gregory of
Nyssa 3.
History of the Text
THE CATECHETICAL ORATION
r
INDICES I.
II.
III.
Subjects Scripture Texts
Greek Words
CORRIGENDA
.
...
165
.170 172 182
INTRODUCTION. i.
ON THE CHARACTER, DATE, GENUINENESS, AND LITERARY HISTORY OF THE ORATIO CATECHETICA.
THE
central period of the literary activity of
Gregory of Within those
Nyssa falls within the years 379 394. years must be placed nearly all his more important It was the death of Basil in 379 which brought works.
him prominently forward, and placed him in the position of the champion of Catholicism in Cappadocia. The in opportunities. The year \vhich pre ceded the death of Basil had witnessed the fall of Arianism and the triumph of the Nicene cause, for
time \vas rich
Gregory had borne his witness not only in teaching, but by submitting to banishment at the hands of an Arian governor In the stirring events of the years which followed Gregory played an important part. It was his own position as one of the foremost leaders of the Nicene which
1
.
cause in the East, rather than the importance of his see, which led to his being summoned to the Council of 381, and to his being named in the edict of the Emperor as one of the bishops with whom
Constantinople
communion was 1
in
required as a test of orthodoxy.
See Basil Epp. 237, 239.
Cp. Greg. Naz. Ep. 72
(ed. Ben.).
X
INTRODUCTION
At Constantinople he made the acquaintance of Jerome, who had been attracted thither by the fame of Gregory of Nazianzus, and it was on this occasion that Jerome heard Gregory recite his work against Eunomius The period which followed the Council of Constantinople 1
.
was
of hope for the leaders of orthodoxy. Arianism, fairly strong in the East, had received its though death-blow at Adrianople. The way was opened for the full
still
restoration of the Catholic faith.
In that task Gregory
of Nyssa played a leading part. But with the restoration of the faith a fresh presentation of it in the terms of a
theology became necessary. That was a con which had already begun to occupy the minds of Basil and Gregory of Nazianzus. They were both students of Origen, whose theological system, though not accepted in its entirety, \vas the only adequate form
scientific
viction
of Christian scientific thought known to that age. The compilation of the Philocalia? is a testimony to their belief that Origen
thought contained the principles by
s
means of which the faith might be presented as a rational It is in their attempt to realize this dream of theology. a league between Faith and Science 3 that the importance of the Cappadocian Fathers largely consists. Gregory of
Nyssa shared with the
this belief 4
and was more deeply imbued
,
spirit of Origen than either Basil or Gregory of
1
Jerome de was probably an
Vir. III.
128.
c.
earlier draft of the
The work which Jerome heard recited work which we possess. See infra.
On the Philocalia see the letter sent by Gregory of Nazianzus (about On the obligations of both 382) to Theodosius, Bp of Tyana (Ep. 115). Basil and Gregory of Nazianzus to Origen see Socrates //. K. iv 26. 2
;!
4
Kal
Cp. Harnack //. of Dogma (Eng. tr.) iv 89. See de Vita Moysis (written in old age), p. 336 (Migne).
TTJS
P\TJTOI>.
w waidevaews Kal
v\l/ri\orpLi) /Sty
yap
T/
irpbs
r)9iKr)
re
av^vyos re Kal
Kal
rf^Cjv
(j>v
&rn yap
TL
rexvoyovlav dpeTr/s OVK curd0iAo
Kal KOIVUVOS rrjs far)s.
INTRODUCTION The
Nazianzus,
Oratio
Catechetica
XI
approaches
nearly to the spirit of the de Principiis than
work of the fourth century
The attempt
more
any other
1 .
to establish the doctrines of
orthodoxy
rational thought was both opportune and necessary. In the first place current religious conceptions had been profoundly affected by the influence of Neoplatonism.
by
was rather as an attitude of mind than
as a philo that a sophical system Neoplatonism played part in the moral culture of the heathen world. It influenced men s It
of looking at religious truth, by leading them to dwell upon the inner world, the life of thought and spirit, and to find in it the explanation of the universe.
way
The
was a more
result
According
conception of God. Divine Being is of the nature 2 indivisible This marked a great spiritual
to Plotinus the
of thought
and
is
.
advance upon the materialistic conceptions of Deity which characterized Stoic teaching and popular thought, even within the Church 3 and it rendered easier the task of those who had to state the Christian doctrine of the Trinity and defend it against the Unitarian or tritheistic conclusions which so readily followed from a materialistic view of being. Again, the speculations of philosophers on the existence of hypostases within the Divine Being 4 had made it easier to present to men s minds the unity and co-eternity of the Persons of the Godhead 5 Once ,
.
1
2
p.
1
Cp. Harnack H. of Dogma (Eng. tr.) iv 334. See e.g. Ennead. v i. 3 sq. Cp. Bigg Neoplatonism
(S. P.
C. K.),
66 sq.
*
Tertullian
is
an example.
We
have a
of the Egyptian monks. the Trinity of Numenius see Bigg
later illustration in the
anthro
pomorphism
On Bampton Lect. p. 251. On the Trinity of Plotinus see Ennead. v i. 6 sq. 5 There is of course a wide gulf between the Trinity of Plotinus and the The former taught the unity and co-eternity of doctrine of the Church. 4
INTRODUCTION
Xll
of the age and the more, the widespread fatalism existence of Manichaeism 2 called for some adequate treatment of the Divine Providence 3 the origin of 1
,
and the nature and destiny of man 4 Lastly there was the task of justifying to current thought the Christian doctrines of the Incarnation and Atone evil,
.
ment.
Such were the circumstances under which the Oratio was produced. The purpose of the treatise stated in the opening words of the Prologue. It is
Catechetica is
intended
not
for
catechumens, but for catechists,
in
order to enable them to present in a rational form to those whom they taught the contents of the Christian
Yet
revelation.
does not profess to set forth a
it
plete system of doctrine.
While
it
abounds
com
in
philosophic The object of
thought, the aim throughout is practical. the writer is to enable the catechist to remove objections and to win conviction. When he calls to his aid the speculations of philosophers, he does so, not so
much
because he regards them as the necessary form of truth, as because they provide a common ground for argument.
The
apologetic
character, in
fact,
is
strongly marked
throughout the hypostases, but excluded the idea of their co-equality. The Intelligence Both is inferior to the One, and the Soul is inferior to the Intelligence. Intelligence raised above
and Soul are emanations from the One, which is them both. Cp. Bright Age of Fathers p. 93.
1
See Gregory
-
Cp. Or. Cat. prol.
Kols
ooy/Jiaffi
this period.
infinitely
i
s
treatise irepi
elfj.ap/ui.vrjs.
trpbs rbv
77
^lavi^cuov /m^??,
c.
7
ol rots
Maiuxcu-
Edicts were issued against them throughout in Gieseler EccL Hist. (Kng. tr.) i 369 note 3.
Trapaffvp^vres.
See
reff.
3
See further notes on
4
Gr.
cc. 5
8.
polemic against Manichaeism also throws light upon his language on the aTro/cardcTTao ts in c. 26 (see notes) and his defence of human genera s
tion in c. 28.
INTRODUCTION The work Chs.
I.
falls
Xlll
roughly into four divisions which he expounds the doctrine of :
4, in
i
the Trinity.
Chs.
II.
man and III.
8, in
5
which he treats of the creation of
the origin of
evil.
Chs.
which deal
9
32,
length with
at
the
Incarnation, removing objections, and showing its con In the same sistency with the moral attributes of God. of the Atonement. section Gregory treats of the method
Chs. 33 40, which treat of the Sacraments of Baptism and the Eucharist, and the moral conditions (faith and repentance) which are necessary for their IV.
right use.
The only date
its
is
indication supplied by the book itself as to the reference in c. 38 (in it.) to his earlier con
troversial treatises
taken to
on the
This has generally been include a reference, to his
faith.
refer, or at least to
work against Eunomius. That work had been taken in hand as a reply to Eunomius, who had answered Basil s refutation of his former apology by an Apologia ApoEunomius book had appeared either shortly logiae.
The rough before or shortly after the death of Basil 1 draft (TO, o-^e^dpia) of Gregory s reply, as we gather from the prefatory letter to his brother Peter 2 had .
,
before Gregory s return from Ar menia, where he had been towards the end of the year 380, probably, as Tillemont thinks, for the consecration of his brother Peter as bishop of Sebasteia 3 It was
already been
made
.
only 1
in
For a discussion of the question see Heyns
Diekamp -
p. 3
response to the urgent requests of friends that Gotteslehre d. h. Gregor. v.
A yss.
237 (Migne).
See Tillemont
Mem. EccL
ix 578.
T
p. 126,
(p.
note
2.
55,
note
i)
and
INTRODUCTION
XIV
Gregory was led to publish his book. How far it was advanced at the time when Jerome heard Gregory recite it is difficult to say, but it seems it at Constantinople the completed work, which is by far the probable that longest of all Gregory s works, was not published before 2 In 383 Gregory was present at a synod at 382 or 383 Constantinople and delivered his oration dc Deitate Filii et Spiritus Sancti, which also contains an attack upon These works fully satisfy the de the Anomceans 3 which Gregory gives in c. 38 of his previous scription Thus the controversial and critical works on faith 4 to be seem later than But it is would Or. Cat. 383. probably not much later. Though the danger from the 1
.
.
.
Anomoean teaching does not occupy
a prominent place It is probable the book, it is still before his mind 5 then that the Oratio Catechetica was written in one of in
.
the years immediately following 383. The title is given in the best MSS as \6yos Kai-rj^TLKOS. Similarly Photius (Bibl. Cod. 233) and Maximus, in
comment on
his
Ps.-Dionys. dc Eccl. Hier.
iii.
1
1,
allude
to it as o KaTrixnTiKos*. But in some MSS and in the Paris editions the words 6 /ct^ya? have crept into the title 7 .
1 v. supra p. x. Rupp s suggestion (p. 134, note 4) that the last two books of Basil s Refutation, which are wrongly attributed to him, are the work which Gregory read to Jerome and Gregory Nazianzen, is devoid of any support. See Diekamp op. cit. p. 125, note 4.
2 For a discussion of the relation of Gr. s work to the apologies of Eunomius see Diekamp op. cit. p. 126, note 3. 3 On the date of this work see Ceillier Antcurs sacrds viii 353.
4
His shorter
treatises de Fide,
Quodnon
sinttres dii,
and de
(which probably belongs to Gregory, rather than to Basil)
S. Trinitate
were addressed
to private individuals. 5
See/r0/. and
6
Similarly Euthymius and the Disputatio Theoriani. The earliest MS which has the words 6 /meyas is the
7
Gr. 1268
(Omont
cc. 38, 39.
294).
Paris codex
INTRODUCTION Its
a
genuineness succession
by Theodoret zantium
1
in
well attested, as
is
of
XV
later
writers.
It
it
is is
referred to
quoted by
Dialogues, and by Leontius of By his treatise against Nestorius and Eutyches. in
his
John of Damascus in the dc Fide Orthodoxa borrows largely from its language on the Trinity and again on the Eucharist.
Germanus, Patriarch of Constantinople work which Photius had read (Bibl. Cod. 233), refers to it. There are also clear reminiscences of some of its language on the Trinity in Ps. -Cyril de S.
(ob.
733),
Trinitatc.
in
a
Euthymius Zigabenus
in the twelfth
century
incorporates large sections of it into his Panoplia DogIn another twelfth century work containing the matica. account of a discussion held between Nerses or Noreses,
the Catholicos of Armenia, and Theorianus, who had been sent by the Emperor Manuel Comnenus to win
him over
to the doctrines of Chalcedon, there
is
a re
production of Gregory s chapter on the Eucharist. But though the work is frequently cited as belonging to
Gregory, a careful perusal of
its
contents excited the
suspicions of orthodox readers. The traces of Origenistic teaching, especially on the aTro/carac-racrt?, in the writings
who ranked amongst the three great Fathers of the Eastern Church, needed explanation. Accordingly an attempt was made to prove that Gregory s writings of one
had been interpolated by the Origenists. This idea first appears in the book written by Germanus, to which Photius refers. The work was entitled A^raTroScmKo? In the first part of the book Germanus Az;o#euT09. i} refuted the teaching of Origen on the purgation of wicked spirits. In the latter part he maintains that the works of Gregory of Nyssa had been falsified by 1
For
fuller reffs. see infra.
INTRODUCTION
XVI the Origenists,
who had inserted many passages from The works to which he referred are,
s writings.
Origen according to Photius, the de
Anima et Resurrectione, the Oratio Catechetica and the de Vita Perfecta. But the idea of a universal restoration occurs too frequently in Gregory
s
1
writings
interpolation,
to be disposed
of
by a theory of
which further receives no support from
any change of
style.
An
objection of a different character has been raised against the concluding chapter of the treatise by Aubertin 2 on the ground that Gregory, after treating of ,
and of the Eucharist in c. 37, again returns to Baptism in c. 40. But the objection is of little value, as the whole section, cc. 38 40, deals with the moral conditions which are essential to the life of grace, and as baptism marks the initiation into that in
Baptism
cc.
34
36,
is naturally chosen as the point of reference for remarks.
life it
his
The
spurious addition to
c.
40, found in the Paris
and in some late manuscripts, is an extract from a work on the Incarnation by Theodore of Rhaithu, a monk of the seventh century, and its presence in the text is due to a blunder of transcription. editions
The
Oratio Catechetica has received considerable at
tention in
modern times
as representing
more adequately
any single treatise the characteristic features of Gregory s teaching. Uebenveg, who in his History of Philosophy (p. 326) speaks of Gregory as the first who sought to establish by rational considerations the whole than-
1
Other passages
Honi. Opif.
c. 21,
in
in
which Gregory teaches an dTro/caracrracris are de 9, Or. in ilhtd Tune ipse Filhis (of doubtful
Psalmos
i
genuineness) p. 1316 (Migne), de Mortuis pp. 524, f. (Migne), Resurr. Or. i pp. 609, f. (Migne). 2 de Sacrain. Eucharist. ii 487 (quoted by Rupp p. 147).
in
C/ir.
INTRODUCTION
xvii
complex of orthodox doctrines/ devotes a
special section
to this work.
Gregory
style has been frequently praised for of it 1 as ryXv/cvrciTos
s
Photius speaks
excellence. /cal
\afjL7rpos 2
i]8ovrjs
a>aii>
dTroard^coi
its
/cal
His rhetorical
.
manifested in the elaboration of his periods, training his frequent use of digressions, and above all his love of similes
make
is
3
At the same time
.
these features combine to
language often obscure and difficult of inter
his
pretation.
ON SOME POINTS IN THE TEACHING OF GREGORY OF NYSSA.
2.
The purpose in a
manner
of the Oratio Catcchetica
is
to set forth
suited to the needs of those
engaged in the instruction of converts the contents of the Baptismal Creed. Gregory starts from the religious beliefs of the Greek and the Jew, and maintains that the Christian doctrine of God is the mean between Greek polytheism and Judaism. The former recognised a distinction of hypostases, the latter the unity of nature, in the Divine He refers to non-Christian conceptions of a Being. 1
Bibl. Cod. 6.
2
See the
letter of
Gr., reproving
had led him *
The
following
him
Gregory of Nazianzus (Ep.
rr, ed.
Ben.) written to
for his excessive devotion to rhetorical studies,
which
to resign his office of avayvuffTr/s.
Or. Cat. abounds in similes. :
Especially characteristic are the the mixture of water with the oil of a lamp (c. 6), the mind of
man wandering
at will
over the universe
(c.
to),
the flame of the wick
the
dog letting fall his food to catch at its reflection in the water |c. 21), the comparison of Satan to a ravenous fish who swallows both hook and bait (c. 24), the doctor waiting for the disease to come to a head (ibid.},
(c. 29),
of
the snake
life (c. 30).
which has received
its
death-stroke, but
still
shows signs
INTRODUCTION
xviii
Word
of God, and further seeks to convince the Greek Word and Spirit of God by an
of the existence of a
appeal to nature 1
.
general ideas, based on the facts of human On the other hand he seeks to lead the Jew,
2 from indications contained in the Old Testament to accept, as consonant with his earlier teaching, the Catholic ,
faith.
lative.
In dealing with the Greek his treatment is specu In dealing with the Jew he appeals to Scripture.
In both cases he
makes use
The
of the facts of history.
miracles of Christ, the rise, growth, and extension of the Church 3 all are adduced to confirm the impression of ,
the truth of Christianity which has been gained from an examination of its contents. The argument from pro
phecy and Old Testament types, which played such an important part
in earlier apologies,
in his treatment.
But he
does not find a place
states in the clearest way,
when
treating of the Incarnation, the moral argument Again and again he appeals to the moral glory exhibited in 4
The Incarnation was an plan of redemption exhibition of the Love of God and was consistent with,
God
s
.
and worthy of, His moral nature. This he regards as It is the sole and sufficient answer to all objections. consistent with God s honour to succour the needy. Such a work supplied the most splendid occasion for That His power could the exercise of His power. condescend so low was a greater miracle than any of the wonders of Creation. That Gregory appeals to each of these three classes of arguments, speculative, historical, and moral, is, as Rupp says 5 a proof of the impartiality of his judgment and of his theological acuteness. ,
1 See/r
4 5
See
cc. 8
cc. 3, i, 5. (sn/>
Gregors Leboi
Jin.), 9,
2
See
c. 4.
15, 17, 20, 24, 26.
und Meinungen
p. 246.
3
See
cc. 12,
18.
INTRODUCTION
xix
Gregory, as has been already remarked, does not attempt a complete scientific treatment of his subject.
His aim is not to produce a de Principiis suited to the needs of the fourth century and based upon the Nicene He has in view the immediate, practical needs Creed. of Christian teachers. Yet there are at least the outlines of a theological system in the Oratio CatecJietica, and it is to this fact that its resemblance to the work of Origen is
due.
The
influence of Origen
upon Gregory
s
work
is
seen
in three points.
In the
1.
subject shows
first
how
place his general treatment of his deeply he had imbibed the spirit of
His attempt to illustrate and explain Christian Origen. truth with the help of the philosophical conceptions of
Like his great Greek thought is inspired by Origen master he too would seek to claim the philosophy of the heathen world as a friend and partner in the pursuit of 1
.
the higher 2.
like
life
2 .
Again, Gregory s exegesis of Scripture is derived, of Basil, from Origen. He expounds the
that
principles of the allegorical method of interpretation in c. 32 of the Or. Cat., where he is dealing with ob
All words jections to the manner of Christ s death. and acts of the Gospel have, he declares, a higher and more Divine meaning 3 than that which lies upon the 1 Origen is great by virtue of the single thought of Cp. Rupp, I.e. bringing philosophy into union with religion, and producing thereby a With Clement of Alexandria this was still a mere instinct. theology.
Origen gave its own.
it
consciousness, and so Christianity began to have a science
of
2 3
Cp. de Vit. Moysis, I.e. supra. Kara TOV v\f>ij\6Tp6v re /cat deibrepov \oyov. s.
b
XX
INTRODUCTION passages alike an admixture of Divine element with the human. The voice or
There
surface.
the
is
in all
action proceeds after a human manner, while the hidden 1 So in the meaning manifests the Divine element.
Death of Christ we can recognize the human element, shame and weakness, while the outstretched arms of
the
the Sufferer preach the Divine lesson of the all-embracing love of God. The early chapters of Genesis he treats, as
Origen had done before him, as allegories. The stories of Paradise and the coats of skin 2 contain doctrines
manner
written in the form of a narrative and after the of history
3
The
.
coats of skin do not refer to literal
The
inner meaning of the story, expressed in veiled language 4 is that physical death was appointed skins.
,
by God of man
as a merciful provision for
undoing the
Once more Gregory accuses
s fall.
effects
the Jews of
having misunderstood all that the Law had expressed in veiled language for those who were able to under stand the inner meaning 5 Such a method of exegesis .
was common practised
in all
by
Allegorism was
the age of Gregory. parties
alike,
when
it
suited
their
Some of these mystical interpretations of particular passages had passed into the current tradition The allegorical method was, moreover, of the Church 6 purpose.
.
It particularly suited to the work of the apologist. enabled him to claim the Old Testament in support of
Christian belief and to harmonize
the Church. 1
3 5
At
the
same time
it
TOV Kara TO KpVTTTov VOOV/JL^VOV.
it
2
4
iffTopiKwrepov. ova. irapa
6177/377x01. 6
TOV vo^ov dC alviyfj.drwv rots
with the doctrines of
afforded
him a weapon
cc. 5, 8. di
alviy/j,a.Tuv (c. 8).
/JivaTiKuis ^Traieiv
Tri
E.g. in c. 32 Gr. claims to have received the interpretation which gives of the Cross CK Tra
he
INTRODUCTION
XXI
wherewith to repel the counter-claims of Judaism. Be s use of allegorism, however, there is often
hind Gregory
of the
a profoundly spiritual conception
meaning of
1
Scripture
.
Once more
3.
Divine
it
Providence
is
whole conception, of the Gregory shows himself the
in his
that
To him, as to Origen, the history of the world represents a vast movement from a be ginning to an end, embracing all created beings, and disciple of Origen.
advancing towards a final unity in which God will be all in all 2 To both alike it is God s goodness which is the cause of Creation In the system of Origen, how ever, man does not occupy quite the same central position in Creation as he does in the teaching of .
5
.
Gregory. According to Origen man is but one factor world of spirits 4 Gregory returns to the view of
in the
.
and regards man as the sole cause and the end of Creation 5 In him the two worlds of sense
earlier Fathers
.
and
necessitated 1
See a
a
find
spirit
meeting-point
Origen
.
s
passage in
c.
Eunoni.
vii p.
744 (Migne) dia TOVTO
ypafir) de6wvev(TTOs X^yercu, did TO rrjs deias e/ATTfeucrews eiVcu fi
TrepiaipedfiT)
/ecu
rb
Kal
fwrj
view was
his belief in the pre-existence of souls
by
fine
6
ucm/c6i
irvev/Jia.,
TOV \6yov
/card
re
TrpoKd\v/j./j.a,
TOV /mtyav
TO
IIaO\oi>,
Xeiirb/Jitvov /ecu
tracra
di8aa"Ka\iai>.
Kara
Kvpi6s TOV
TT]V
For further passages illustrating Gr. s principles of evayyeXiou ^wvrfv. exegesis see in Cant. Cantic. p. 756 sq. (Migne), and (on the
Origen.
Cp.
e.g. de
3
See Or. Cat.
4
See
c.
An.
c. 5.
et
Res. p. 104 (Migne).
Cp. Origen de Princ.
Celsiim iv 99 {Philocalidi
ct7ro5e5ei;(^i cu
ecc
TUIV
Trpoip-rj/m.fri>}v,
c.
ii
20, p.
9. 6.
150, ed.
Rob.)
ol/icu
dy
TTWS avOpwiri^) /cat iravTi \oyiK(3 TO, irdvTa,
TTeTTOlTJTCU. 5
Or. Cat.
c. 5.
6
Or. Cat.
c.
6 TOV aladrjTov Trpos r6 vorjTov ylveTal rtj /cara dfiav
b2
INTRODUCTION
XX11
which Gregory rejects. But in and the origin of evil Gregory himself the shows The pos disciple of Origen again session of free-will was necessary to the perfection of The that image of God" in which man was made. result of its possession was that the participation in good was made the reward of virtue. It is through this endowment of free-will that evil becomes possible. For evil springs from within and is due to the action of man s will in turning away from what is good. Evil has no substantive existence but arises from the absence of The insistence on man s free-will, which had virtue.
and a pre-temporal
fall,
his treatment of free-will
1
.
characterized Origen s teaching when face to face with the predestinarian views of the Gnostics, was no less
important at the time when Gregory wrote,
in face
of
the fatalism which characterized heathen thought, and above all in view of the danger from Manichaeism.
The conception
of the negative character of evil Gregory It appears in shares with other teachers of his age.
Athanasius and Basil, and is an indication of their debt to Origen. At the same time it marks a point of contact with Platonism 3 originating as it
common
,
of TO d^adov and TO 6V. But it is in the application of these two ideas of man s free will and the negative character of evil to the larger
does
in the identification
question of the Providence of God that Gregory far outdistances his contemporaries and shows himself a It is one of the thoroughgoing disciple of Origen. merits of both teachers that they are able to assign a 1
For Origen
s
treatment of free-will see de Principiis
C. 2l). 2
For the whole of what follows see Or.
3
See notes on
4
c.
Cat. c. 5.
5.
Cp. Archer Hind Timacus of Plato pp. 31
33.
Bk
iii
(Philocalia,
INTRODUCTION importance to But man thought. real
man s
s
XX111
in their system of cannot defeat the final
free-will
free-will
purpose of God, and evil, from its unsubstantial character, cannot be eternal. God must finally be all in all/ The purpose of to
God
of
God
fication of
includes the redemption and restoration The puri spirits, Satan included. is the work of grace. But those who
created
all
man
have not passed through the gate of Baptism have none The Divine the less their own appropriate purification. Power in contact with evil acts as a refining fire. Satan himself will be purged by it and be led to acknowledge the justice and redemptive power of God. Then, when the purifying fire has done its work, there will arise from This doctrine of OLTTOall Creation a chorus of praise Kardo-Tadis, which proved such a stumbling-block to later ages and led to the suggestion that Gregory s works had been interpolated, shows how completely Gregory had made his own the main outlines of Origen s 1
.
system
2
In their conception of a purifying discipline both Origen and Gregory are re-echoing
.
in the after-life
the thoughts of Plato in the Gorgias*, but the former certainly believed himself to be interpreting the language of Scripture 4 while the great text of St Paul, already ,
referred to, supplied
1
See
2
For
3
For
them both with the Scriptural
basis
cc. 8, 16, 35.
reff. to Origen see notes on the passages quoted above. For other passages in which Gr. adheres to traditional language on the subject of future punishment see notes on c. 26.
4
reff.
see notes
on
c. 8.
For other
see Bigg Bampton Lcct. p. 230. teaching on the Kadapvis applies to a different stage in the history of The former the soul from that of the Western doctrine of Purgatory.
Gr.
E.g.
i
Cor.
iii
15.
reft",
s
takes place after the resurrection, the latter between death and judgment. Again the former deals with the purification of the bad, the latter with the purification of the good.
See Mason Purgatory pp. 18
20.
INTRODUCTION
XXIV which they sought of
for their belief in the final restoration
created spirits to God. In his treatment of human nature in the Or. Cat.
all
Gregory departs from Origen, who adopted St Paul s It suited soul, and spirit. terminology of body, *
better the purpose of Gregory s apology to adopt the and sensible or intelligible simpler division into *
and
he might exhibit and the meeting-point of the two worlds of matter and spirit. At the same time his method enables him to assert the closeness of the union between the two Once more Gregory appears to emphasize more clearly than Origen the antithesis of God and the world. invisible
man
visible/ in order that
as the centre of creation
1
.
Thus when dealing with Creation
God
in its relation to
he no longer uses the antithesis of TO VOTJTOV and TO would place all spiritual beings in the ai
This enabled him to assert the transcendence of God, an idea on which he is continually dwelling in his other
works 3
.
a sign of Gregory s independence of thought and versatility of mind that, while he has shown himself It is
a true disciple of Origen and has followed him in 1
He
uses the words
some
drd/cpacm, (rvvavaKpao-is of this union.
/ui ^ts,
See
treatment of the union of soul and body, and the relation of his thought to that of Plotinus is discussed by Bergades de. Universe ct de Gr.
c. 6.
s
Aninia hominis 2
3
Cp. de An.
Travrbs iii
p.
doctr.
Greg, Nyss.
9
13.
c. 27.
Res. p. 92 sq. (Migne), esp. the words E?rei ovv See also c. Enno/n. ii p. 473 (Migne), 77 dda This feature, which Gr. shares with 601, de Honi. Op. c. 11.
dyadou
et
1-rreKct.va
<5^
Athanasius and Gregory Nazianzen, marks a point of contact with the Neoplatonists.
See, however,
Diekamp
op. cit. pp. 183,
184.
XXV
INTRODUCTION
of his most daring speculations, he has also shown him self susceptible to influences from another teacher who
day a reaction from Origen, and even figured most determined opponents. The influence of Methodius upon Gregory s thought the Oratio CatccJietica is unmistakeable, and extends
led in his
as one of his
in
not only to important conceptions, but even to similarity of literary expression In the first place Gregory shares Methodius conception of the place occupied by death in 1
.
2 According to Gregory death was a
the Divine order.
temporary the work
man
to free
in
it
,
by
sin,
s
nature.
physical nature from the evil implanted
and refashioning it 5 in its illustrates this by the case of a
by dissolving
beauty.
original
man s
only the physical or sensuous part of man, and which it fulfils in the remedial purpose of God 4
It affects
is
institution 3 not a necessity of
He
it
potter, who, when he finds that some ill-disposed person has filled with molten lead the vessel which he has fashioned, breaks up the unbaked clay and remodels it. Methodius account is similar. According to him God devised death that by this means we might be rendered
1
The
illustration of the potter in
Or. Cat.
from Methodius dc Resurrectione Lib.
Again the description of death of Method, de Re.mrr. Lib. i 6dva.Tos
c.
38
(ed.
ifsvxfis
c.
8 appears to be derived
44 (ed. Bonwetsch, p. 146).
in Or. Cat. cc. c.
diaKpiffis KO.I XW/HOTAOS
77
i
Bon.
16, p.
35 recalls the language 132) ovdev
diro crw^uaros.
Gr.
s
yap &\\o
6
description of
angel of the earth and the (pdbvos of Satan (Or. Cat. c. 6) recalls the passage in Method, de Resnrr. Lib. i c. 37 (ed. Bomv. p. 130). For the coats of skin (Or. Cat. c. 8) cp. Method, de A esurr. Lib. i c. 39 (ed Bomv. the
The
p. 136). is
found 2
in
Or. Cat.
3 cl>s
oi>x
4 5
rov
illustration derived
from human generation (Or. Cat. ii c. 20 (ed. Bonw. p. 235).
Method, de Resnrr. Lib.
TT]V
c.
8.
det irapafj-eveiv
and
ibid. ?rp6s Kaipov.
KaKiav r\^v larpfvovra^ ibid.
irpos TO e
dpxrj* KciXXos
c.
33)
INTRODUCTION
XXVI
l
and he ex altogether free from blemish and injury the two illustrations of the worker his by meaning plains ;
Yet in adopting the point of in metal and the potter. view of Methodius with regard to the physical nature of man, Gregory shows his originality by combining with it the idea of the purification of the soul by the practice of virtue in this life and the purificatory discipline of the 2
Starting from this conception of the re demption of the body, we find that both Methodius and Gregory take the same view of the redemptive after-life
.
According to the somewhat confused Adam represents the whole of 3 assumed When man which was by Christ humanity went astray, Christ the Shepherd came to seek him and 4 bare him up and wrapped Himself around him that he might not again be overwhelmed and swallowed up For in this way by the waves and deceits of pleasure. the Word assumed man, in order that, overcoming the serpent, He might through Himself destroy the con demnation which had followed upon man s ruin. For it was fitting that by no other should the Evil One be overcome, but by him whom he had deceived and over whom he was boasting that he had gained the mastery for in no other way was it possible that sin and con demnation should be destroyed, unless that same man, on whose account it had been said, Earth thou art and unto earth shalt thou return," should be refashioned 5 and
work of
Christ.
language of Methodius,
.
;
"
1
de Resurr. Lib.
2
Or. Cat.
ireiav
3
4
fiiiij
ibid.
c.
42 sq. (ed. Bonw. pp. 142 rfj
wapova-r]
fay TO
Trpoffer^drj Tpav/jLaTwi
Terctyiu euTai
See Conviv. -rrdvres
i
8 tv i^kv
T&V TOLOVTWV
/jLerd TO.VTO.
A5a/i
c.
iii
i)
et
sq.).
dpeTrjs
ets
5e ddepdirevros /J.VOL,
dfpav
TO;
GepaTreia.
6 OVTW
faoTron)6it)
.
TTJS
(ed.
trd\iv
KCLL
Jahn, p.
19).
5?)
paardaavTos avrbv TOV Kvpiov
/cat d/
tv TOJ
dyetX^ort Cp. also iii 4. 7,
X/SICTTO} 8.
rbv
INTRODUCTION undo the sentence which on upon
all,
again
in
made
that, as
Christ,
in
formerly
all
who assumed Adam,
even so
die,
should be
all
1
alive
.
There are resemblances
2 ,
conceptions and the form
contact with Methodius
them
illustrates
this exposition to the but the many points of
in
earlier teaching of Irenaeus
which he
account had issued forth
his
Adam
XXV11
seem
3
show
to
in
con
fairly
Gregory chose the latter as his model. 4 Gregory Christ assumed humanity for
clusively that According to
the purpose of knitting together in an inseparable union body and soul which had been severed in death, and
the
5 which had belonged to recalling the primal grace human nature. As the principle of death had passed
throughout the whole of human nature, so the principle life resulting from Christ s Resurrection passes to all.
of
He
indissoluble union with His
Then on
tion.
union for
ground
7
all
of
ibid.
Cp.
own body by His
a larger scale
6
in
an
resurrec
he inaugurated the same
humanity. Thus He becomes the meetinglife and death, by arresting the process
of dissolution in 1
He had assumed
united the soul which
first
also
man
s
words
the
and Himself becoming
nature, in
c.
#TTWJ
7
viKrjaaaa TQV ddvarov, ei/^ws rty dvdaraffiv
6
KI//HOS,
fj^eX^drja-r]
rrj
r;
ddap(rla
(rapid,
JJ.T]
edtras
See also the mystical appli cation to the Church of the story of the creation of Eve, ibid. c. 8. The avrrjv
refif.
2 3
4 5
rrfs
K\-rjpovofj.-t]6rivai
TrdXiv VTTO TT}S (pQopds.
throughout are to Jahn See Harnack Hist, of
See supra, Or. Cat. cos
av
1
edition.
Dogma
xxv, note
(Eng.
rrj
tr.), vol. iii p.
6
5ia\i>(Tei
X<*P
TOV aw/j-aros Kal
a.vaffToi-x_ei.u6 ijvai
yeviKUTtpy nvl \6ya3.
7 /j.e66pioi>.
ii
239
flf.
).
6. tJ
rrfi
dvaK\~rj6eirj.
TO
Cp.
c.
35 wore
^VXTJS eKpvelffTjs TraXiv dia TTJS
d^acrrdcrecos crQiov Kal aTradrj Kal aK^paiov Kal Trdcnys TTJS
d\\6rpiov
105 (cp.
i.
irpurr) irepl r6 avdpuTrivov
i)
KaKias ev
c.
p.
s
Kara Kaidav
INTRODUCTION
XXV111
the originating- principle of the union of the severed 1
portions In these .
somewhat realistic expositions of the work of redemption we find certain clearly marked concep tions which are held in common by Methodius and Gregory. There is the same idea of the purpose of death as a means of removing the evil which had entered man s physical nature through the Fall. There is
same idea of Christ
the
union with humanity as a
s
And lastly there is the same conception of the whole. reconstitution of human nature through the Resurrection of Christ.
These conceptions form the leading features
doctrine of redemption. Gregory treatment of the Incarnation exhibits in detail many points of resemblance to that of Athanasius.
of Gregory
s
s
As we have
seen his general conceptions follow in the It is rather on the apologetic side that his expositions recall those of Athanasius.
main those of Methodius.
Both writers recognize the importance of history. They both appeal to the miracles of Christ 2 and to His Virginalso to the witness of facts as Birth and Resurrection ,
;
exhibited in the rise and growth of the Church and in the decline of heathenism and Judaism*. They both deal
Why did not God restore man by a mere fiat ? though they answer it in different ways 4 Both appeal to the immanence of God in Creation in Both treat order to justify the idea of an Incarnation 5
with the question
.
,
.
1
c. 32,
TI
TOV
T]v<j}fj.^vov
2
in Or, Cat. cc. 32, 35, esp. the
See further the expositions /j.^povs
ai>d
TTJS 0i}creus e/c
Or. Cat.
cc.
TO
TOV /mepovs
12, 13.
3
Or. Cat. cc. 13, 18.
4
Or. Cat. cc. 15, 17.
5
Or. Cat.
c. 25.
eirl
TTO.V
eiri
die^epxerai, Kara TO
TO 6\ov ffweKoioo^v^.
Inc. Cp. Ath. Cp. Ath. dc Inc. <&
cc. 18, 38, 49, 50. cc. 40, 46, 55.
Cp. Ath. de Inc. 44, Or. Cp. Ath. de Inc. cc. 41, 42.
c.
Ar.
ii
68.
words
in
INTRODUCTION
xxix 1
but Gregory has emphasized more clearly than Athanasius the fact that death was necessary in order that Christ s assumption of the necessity of the death of Christ
human
of
,
The particular also discussed by
nature might be complete.
manner of the
death, Crucifixion,
is
2 both writers, though more fully by Athanasius
Both arms of Christ a manifestation unite all men to Himself 3 While .
see in the outstretched
of His purpose to
.
Athanasius asserts that
man s
could not be cured
ills
4 by any external remedy Gregory maintains that man ,
needed to be touched in order to be cured 5 other hand Athanasius emphasizes far more .
On
the
clearly
than Gregory the purpose of the Incarnation to restore in man the knowledge of God which had been blurred 6
In one or two respects Gregory added to the expositions given by Athanasius, as when he deals with sin
by
the
.
why the Incarnation was delayed, and by the analogy of the physician who waits
question
answers
it
the disease has reached a climax before applying a
till
cure 7
.
Gregory deals with the question, why
sin
has not
ceased to exist since the Incarnation, by adducing the simile of a serpent 8 which has received its death-blow,
though
life
continues for a time
And
in its extremities.
grace has not come to all by saying, in language that recalls Butler in later times, that God has left something to man s initiative
again he answers the question
and made him 1
Or. Cat.
c. 32.
-
Or. Cat.
c.
32.
3
Or. Cat.
c.
32.
4
Ath. de Inc.
7
Or. Cat.
c. 29.
8
Or. Cat.
c.
c.
free to accept or refuse
Cp. Ath. de Inc. Cp. Ath. de Inc. Cp. Ath. de Inc. 5
44.
Or. Cat.
Cp. Ath. Or. 9
30.
why
ibid.
c.
God
s offer 9
.
On
cc. 21, 12. cc. c.
c.
Ar.
23
25.
25. 6
27. \
29,
ii
68.
de Inc. cc.
n
19.
XXX
INTRODUCTION
the whole, however, Gregory s treatment of the Incarna tion lacks the completeness and profundity which is 1
Athanasius What has been said above of Gregory s relation to Origen has served also to bring into notice the debt
found
in
.
which both Fathers owe to Plato. Gregory s other works exhibit his intimate acquaintance with Plato s 2 Dialogues and show how freely he employed Plato s ,
the doctrine of the Trinity 3 Yet Gregory fully understood the limits within which Platonism might be of service to the theology of the in setting forth
thoughts
Church. enlisted
It
was
.
which might be
at best a useful ally,
to strengthen
and
illustrate his exposition
of
thus that he employs the Platonic psychology to illustrate the doctrine of the Trinity in the opening chapters of the Oratio Catechetica*". the
1
It
faith.
is
Word
In his treatment of the Divine
in
Or.
Cat.
c.
i
Gr. uses
language which resembles that of Athanasius, e.g. his statement that God was never without a Word (cp. Or. c. Ar. i 19), and his contrast between the Divine
Word and
its
transitory,
human
counterpart (cp. Or.
c.
Ar.
35)2
P-
See passages quoted by Diekamp Gotteslehre
d.
h.
Gregor. v.
N.
33-
3 E.g. in the treatises c. Etinomittm, Notionibus. See Rupp Gregors Leben hewer (Patrologie p. 278) speaks of
Quod non sint tres dii and de Conini. und Meimmgen p. 136. Bardenhim as anticipating the extreme
Realism of the Middle Ages. 4
Of
the influence of the later Platonists
there
is
in
the
Or.
Cat.
Similarly there is only a sparing use made of In his chapter on the Eucharist (c. 37) Gr. employs the Aris Aristotle. form (elSos) and matter. totelian antithesis of duva/j.is and evepyeia, and
apparently
But
in
this
little
trace.
case he was probably only availing himself of terminology eclectic philosophy of the day. His
which had entered into the current treatment of elSos in other works influence of both Methodius and
note
2.
(e.g.
de Honi.
Origen.
See further notes on dXXoiomK??* and
of nutrition in
c.
37.
Op.
c.
See Diekamp reff.
27)
shows the
op.
cit.
p. 44,
to Aristotle s doctrine
XXXI
INTRODUCTION
We may
now proceed
to consider
some
points in the
teaching of the Oratio Catechetica in which Gregory s earlier Fathers is most apparent. First in order stands his presentation of the doctrine of the
independence of
His treatment of the subject
Trinity.
when compared with
somewhat
is
which he length There were two reasons for His earlier works had expounded at full length this. his ideas upon the subject And again it is assumed by him that in an apologetic work such as the Oratio Catechetica professes to be, there was less need to deal at length with objections to this doctrine than was the slight
the
at
discusses the Incarnation.
1
.
The general of the Greek might be regarded as predisposing to believe that there was a Word of God and a
case in the doctrine of the Incarnation. ideas
him
Spirit of
God, while the indications
the Old Testa
in
ment of hypostases within the Godhead might serve to convince the Jew 2 But in what he does say his treat .
ment
is
original
and suggestive.
He
is
the
first
Father
from the psy from the Platonic Starting
to illustrate the doctrine of the Trinity
chology of analysis of
human human
"tyvxfi,
Xo7o<>,
Godhead
nature.
consciousness as consisting of you?, in the case of the
he proceeds to argue that
this implies
three distinct hypostases within
the Divine Being. The Divine Logos and Spirit must correspond to the Divine Nature and be proportionately
higher than their
human
counterparts.
They must
ac
And cordingly be living and have life in themselves. in order to have life in the fullest sense they must be personal, possessing will
they 1
2
will.
CP
.
c.
Gregory
s
and the power to perform what is based upon the
illustration
38.
Cp. the opening words of c. 5, where he also states the likely to be felt about the Incarnation. Cp. also c. 9.
difficulties
INTRODUCTION
XXXll
which he exhibits is a mirror, which
belief,
nature
other works, that
in
human
faithfully reflects the traits of
At the same time Gregory is Divine archetype conscious of the inadequacy of our faculties to explore the mode of the existence of Deity, and he acknowledges 1
its
.
we can only
that
moderate degree of appre
attain a
2
hension of the Divine Being Another contribution which Gregory makes to Chris tian thought in the O ratio Catechetica is his treatment .
work of redemption to the attri These he represents as four, power, 4 The goodness righteousness, goodness, and wisdom of God was shown in his desire to rescue man, His wisdom in the method chosen to carry into effect this desire 5 The power of God, which is not in its exhi 6 bition divorced from love was shown in the surpassing wonder of God s condescension, which enabled Him to come down to the level of man. Such humiliation was a wonder no less than that a flame should stream down of the relation of the of
butes
God
3
.
.
.
,
7 wards, instead of upwards
The
.
righteousness of
God
His manner of dealing with the great 8 of man In treating of this question Gregory adversary
was displayed
in
.
Cp. de An. et Res. p. 41 (Migne) ourws T&V a.(ppa.(TTUv fKfivwv Tijs deoTr]TO<s
1
v rrj ^pax^T-rjTL TT)S
ldi(t)/J.dT(i)i>
v
at fiKoves
r/^ter^pas
e/cXdyu.Troi/crii
:
de Mortuis p. 509 (Migne) firi //.e/ yap TTJS cv TO; KaToirTpq yu.op07?s rj eiicuv eVi de TOV TTJS "^VXTJS %apa/cr^pos, TO ?rp6s TO apxcTVirov ffXi)futTifeT(U Kara yap TO Oelov /caXXos TO TT?S ^VXTJS eldos aTreiKovL/x7raXii> i>vor)Ka/j.ev ofiKovv OTO.V Trpos rd apx^Tvirov eai r^s /SX^Tr^
ferat.
eauTTjj/ Kadopq..
ad imag.
Dei\>.
ij
^v\rj r6re oC d/cpi/Sems
There are many such passages. The passage in Quid sit 1333 (Migne), which recalls Gr. s language in the Or. Cat.,
cannot be adduced in illustration, as the treatise is almost certainly a later work, probably by Anastasius Sinaita. See Ceillier viii 248. 2
4 6
c.
3 init.
3
c.
20.
5
Cp.
c.
24,
cc. 19 c.
TO, ter)s
26.
23 sub fin. Cp. TOV /jLVffTrjpiov
oe iKVVTa.t. ffvyKCKpa/JL^vrj Trj (piKavdpuiriq. 7
ibid.
c.
20.
dia/xe>>,
8
r)
cc.
OVVOL^L^.
2123,
20
-
iv
ofs
fj.d\iffTa
INTRODUCTION is
led to discuss the nature of the
xxxiii
Atonement, and
in so
doing he develops in a highly original manner the theory which earlier Fathers had framed upon the His teaching finds a parallel in that of subject 1
.
Ambrose and
later writers,
and the idea of a ransom
Satan and a deception practised upon him, paid though rejected by one or two important Fathers, became widely current in East and West until Anselm 2 His argument is as brought it to an edifying end to
.
follows.
As we had
who sought
freely sold ourselves
to evil,
He
to restore us to liberty could not resort to
arbitrary and tyrannical methods, but must proceed by methods of strict justice. This involved the payment to Satan, as
owner of mankind, of such a ransom
as he
to receive. The spectacle of Christ s miracles the adversary to select Him as the ransom-price, while the veil of Christ s human nature, hiding the God
was willing led
head, removed all cause for fear, and led him to desire In reply to the argument that this Christ as his prey. involved an act of deception, since the Godhead of
was veiled from Satan, Gregory replies that it was an act of strict justice. Satan was requited ac cording to his deserts, in that the deceiver was in turn But he adds a further answer. Behind the deceived. justice of God and this apparent act of deception there was a beneficent purpose. Just as a physician deceives Christ
1
For these
earlier theories see reff. in notes
fact that in his exposition of the
on
It is
a significant
atonement Gregory does not
treat of the
c. 23.
ideas of propitiation or satisfaction, or of the relation of the sacrifice of In the passage in Chr. Christ to the sacrifices of the Old Testament.
Or. \ p. 612 (Migne) he speaks of the sacrifice of the lamb but In c. Eunotn. ii p. 473 (Migne) only in connexion with the Eucharist. the shedding of the blood is the ransom price by which we are delivered resurr.
from death. 2
See notes on
c.
23.
XXXIV
INTRODUCTION
his patient
by mixing a drug with
his food, so the
pur
pose of the deceit practised in the Incarnation was to benefit the adversary himself. Satan himself will be
purged by the Divine power, acting as a refining fire, and will be led at last to acknowledge the saving power In this exposition, with of Christ s work of redemption 1
.
combination of the thoughts of his master Origen his own ingenious fancies, Gregory s imagination In his whole treatment of attains its highest flight. its
and
Atonement Gregory
the
falls
far
short
of the
more
profound and Scriptural teaching of Athanasius.
The concluding section of the Oratio Catechetica is devoted to an exposition of the doctrine of the Sacra ments 2 Gregory defends the principle involved in the Divine working through sacramental channels on general .
grounds by the same appeal to the Divine immanence which he had employed in dealing with the Incarnation But the assurance that God is present and works through such means is based upon His promise to be present in .
this particular rite
wills
way
4 .
The
validity of the sacramental
accordingly depends upon the cooperation of our with the promise of God to act through these
The
prayers which are offered by us at baptism neither effect nor hinder the validity of the Sacrament,
means.
which depends upon the promise of God 5 Another feature in Gregory s treatment of the Sacra ments is his insistence that through them there is a .
continuation of the process of the Incarnation. 1
Thus
c. 26.
2
cc.
3
cc. 34, 36, esp.
3340the words in
c.
36, rt s
yap
Trapeari. -jrbvos r
irpa.yfj.aTi,
TTHTTevvai iravraxov rbv debv dvai; 4
c.
34, xal deov trapeffeffdai rots yivo/mtvois fTrr]yy\fJ.^vov
favrov 5vvajj.iv evredtiKOTOS 5
ibid.
ry Zpyy, xa
J
/ecu
rr\v
irap
XXXV
INTRODUCTION
he says of Baptism Since the method of our salvation was made effectual, not so much by instruction in the 1
:
of teaching, as by the very acts of Him who has established a fellowship with man, and has effected life
way
as an actual fact, in order that,
by means of the
flesh
He
has assumed and at the same time deified, everything kindred and related to it may be saved along with it, it was necessary that some means should
which
be devised by which there might be in the baptismal process a kind of affinity and likeness between him who follows
Him who
and
leads
the way.
Similarly, in
dealing with the Eucharist*, he says that the Incarnate Christ infused Himself into our perishable nature, that
by communion with Deity mankind might at the same Then he proceeds time be deified. For this end it :
by dispensation of His grace He disseminates Himself in every believer through that flesh, whose
is
that
is from bread and wine, blending Himself with the bodies of believers, that by this union with that which is immortal man too may be a sharer in
substance
incorruption. In both passages the idea
is
that the process of
dei
which was consummated in the humanity of Christ by the hypostatic union of the Word with it, is continuously effected in mankind at large through union fication
with Christ in the Sacraments. Gregory s language pre sents a fairly close parallel to the similar treatment of the question in the de Trinitate of St Hilary. In his treatment of Baptism Gregory emphasizes the faith for the practical needs of the
importance of a right Christian versial
1
s.
life.
By
his reference to his
former contro
works on the Trinity 3 he clearly shows the inner c.
2
35.
c.
37 sub fin.
3
c.
38.
c
xxx vi
INTRODUCTION
spiritual significance of the battle which the Church had been fighting with Arianism. It is of importance that he who is regenerate should know what is his spiritual parentage and into what manner of life he is born in To believe that the Son and Spirit are baptism 1
.
is to make a man s salvation dependent is imperfect and which itself needs which on something 2 His exposition of the inner significance of redemption Baptism recalls the language of Cyril s Catecheses and
created beings
.
;{
based on St Paul
s teaching. Baptism involves re a with Christ unto sin. It is also and dying pentance is
the beginning of a resurrection unto a life of blessedness. But he realizes the incapacity 4 of man at present for a
complete reproduction rection of Christ.
a break with
It is
himself of the death and resur
in
Still
evil 5
,
baptism marks the first stage. and a preliminary rehearsal 6 of
be completely accomplished hereafter. strongly on the necessity of baptism for the
that which will
He
insists
resurrection
to
the
life
of blessedness.
All will rise
Each will go to again, but there will be a difference. He who has been purified in the his appropriate place. waters of baptism will pass to a passionless life of bless For him who lacks such purification there edness. fire, which shall purge the nature restore it at last pure to God 7 and through long ages It is however in his treatment of the Eucharist that Gregory s teaching is most distinctive. His chapter on
the
waits
refiner s
.
1
Trapa TWOS yevvaTai C.
KCLI TTOLOV
eXXtrret 39, imrjTTOTe \ddri TTJ
(fiixrei
xai deo/mtvy TOV dyaOvvovTOS eavrbv 3
..~tuv. 4
yiveTai fyov.
Toaovrov
fj.L/j.ov/uLda
TTJS
vTrepexovarjs
C. 35.
dwd/j-eus,
.. TTJS
7
ibid.
0ucrews, ibid.
On
the
/cd#ap<m
of souls see antea.
o
%wpet
r}/j.&v
i)
INTRODUCTION
XXXV11
the subject marks an epoch in the history of the doctrine of the Eucharist in the Eastern Church. The frequency
of
its
occurrence
among
selections
patristic
made
manuscripts, and the use
of
it
later
in
Da
by John of
mascus, Euthymius Zigabenus, and the author of the dialogue Theoriani disputatio cum Ncrsete shows the
importance assigned to it. Gregory begins by stating the distinction between 1
Baptism and the Eucharist.
In Baptism the soul
is
But the body needs no knit to Christ through faith. less than the soul to be brought into union with its Saviour, and the Eucharist
is
specially intended for the
This is the significance of the bodily participa body. tion of the Eucharistic food, which must be eaten, in order that the communicant
s body may be transformed immortal Body of Christ. We notice here the same method of treatment which has
into the nature of the
characterized
Gregory
doctrine
s
of redemption 2
In
.
thus insisting on the effect of the Eucharist upon the
body he
is
using
language which undoubtedly finds and which asserts an im
3 parallels in earlier Fathers
portant principle, healing and
i.e.
that the whole
man
work of
shares in the
But
his one grace. sided treatment has the effect of seeming to lower the Eucharistic gift to a mere principle of life for the
life-giving
At
the same time, however, he insists on the im faith in the recipient 4 of portance A second feature of his teaching is his clear assertion
body.
.
of the fact that effected 1
4
e
c.
2
37.
consecration
See antea, pp.
E.g. the phrases Tracrt
the
of the elements
by the prayer of consecration.
rots
:
xxvii, xxviii.
rcus Tocraurcus
7re7ri
rrj
r&v
olKovo/J.i<jt.
It 3
See
TTUJT&IV (jLvpiaai rrjs
xdptros
is
reff. in
ev & rots
is
by the
notes. ij
Trtcrrts
(rw^acrt
C 2
-T&V
INTRODUCTION
XXXV111
power of the blessing
1
that the
Word
transforms the
nature of the visible elements to the immortal
Thus the change
of Christ.
effected
is,
Body
according to
Gregory s view, an objective change. A more difficult question is the relation
in which, the consecrated ele Gregory teaching, ments of bread and wine stand towards the Body and
according to
s
Blood of Christ, and the exact nature of the change which he regards them as having undergone by conse From the days of the Paris editor, Fronto cration. Ducaeus, Gregory s words have been used to support the Western doctrine of Transubstantiatioir. The ques tion which Gregory sets himself to answer in his chapter on the Eucharist is as follows. How can the one Body of Christ, while continually distributed to multitudes of believers, become in its entirety the possession of each through the portion received, and yet remain an
undivided whole?
In order to answer this question he of
makes use of an analogy derived from the process Bread and wine are potentially
nutrition.
flesh
and
blood, since they become such by the process of diges In the case of Christ s earthly Body bread and tion.
wine became in this way His Body and His Blood, while that Body, whose substance was from bread and thus in a manner was bread, was consecrated by the in habitation of
God
the Word.
So now
in
the Eucharist
the bread and wine, which are consecrated by the Word, become the Body of the \Vord, no longer by eating, as in His earthly life, but immediately. The purpose of Gregory
s
illustration
is
to
compare the
relation in
1 T V T ?)s fvXoyias On the question of what is meant (c. ^ifm-}by the evXoyia, and the use which Gr. makes of the words of institution, dvi>d/j.L
see notes. 2
See
reff.
in notes.
XXXIX
INTRODUCTION
which bread and wine stand to the person of Christ in the Eucharist with that which the bread eaten by Him while on earth had to His earthly Body. The change in both cases is a change of relation. His language suggests a real change but does not indicate In view of the use the exact manner of the change. which has been made of Gregory s language, and the ambiguity which attaches to such words as nature/ 1
,
change/ it is important to grasp clearly the conceptions which underlie the terms employed by him in his illustration from the process of digestion. Gregory form,
is availing himself of ideas upon the body s flux and the relation of its elements to its form/ which he has treated of at length elsewhere-. In the background
of his thought there
a perfectly consistent theory of
is
and aro^eta, and the terms which he employs are correctly used and implicitly involve such a theory, even though they do not explicitly state it. He is eZSo?
thinking of the change effected when the constituent elements (o-rot^eta) of bread and wine are, in the pro cess of digestion, rearranged under a new form (elSo?), so that they acquire the properties of body/ With this idea his use of the words eZSo?, Averts, /jLeraTroieio-Qat 5 is The elements of bread and perfectly consistent.
1
Gr.
ov TT]v
s
language goes beyond that of Theodoret Dial.
vcnv
[jieTafiaX&v, ctAXo. TT)V
word
0i5(rts is
as
shown by the same writer
is
Ovdf yap fitvet
eanv 2
yap
/Liera
^f v
(
(-
TV
(f>v
i
p.
25 (Schulze) But the
TrpocrTedetKibs.
here used in a different sense from that in which Gr. uses rbv
tiri rrjs
ayia
/cai
s
statement
in
Dial,
ii
TO. fj-variKa ff6/j.So\a TTJS olKclas
Trpor^pas overlap
xai aTTTa ola
On
x.
irpbrepov
/cat
p.
it,
126 (Schulze),
^t crraTcu 0iVews
TOV cr^Tj/xaros Kal rov ciSous, nal opard
rjv.
body see Or. Cat. c. 16 and the reff. in notes. On the relation of the (rroixa of the body to its elSos see de Horn. Op. c. 27. 3 See notes on these words and on /j-eraaToixfi-ovv in c. 37, and esp. the discussion of the relation of e!5os, oroi^em and in the note on eZSos. the flux of the
X
INTR OD UC TION
1
wine are brought into a new relation and acquire fresh qualities. Similarly in the Eucharist there is a change of the bread and wine, which acquire by their new relation to the person of Christ the properties of His Body and Blood. Harnack accordingly is right in his statement that Gregory teaches a qualitative unity between the bread and wine and the Body and Blood 1
Thus
of Christ.
words
is
it
fjieraTroiela-Oai
unjustifiable to argue- that the
and
fjLeracrToi^eiovv involve the idea
of a change of substance, or a change of the elements (aroL^eta) or constituent parts of the bread and wine.
language points to a change of form only. He does not teach, as do the later schoolmen, a change both of material and form 3
Gregory
s
.
The Western which Gregory
doctrine
of
Transubstantiation,
to
language has been supposed to ap in a completely different circle of moves proximate, ideas, and is an attempt to explain the manner of the change by the help of the scholastic distinction of substantia and accidentia.
On 1
hand Gregory s language must not be by comparing it with what he says in the
the other
minimized
2
s
4
Hist, of Dogma (Eng. tr.) iv p. 296. is done e.g. by the writer in the
As
Dublin Review quoted by Pusey Real Presence pp. 166, 167, and by Hilt des hi. Gr. von Nyssa I, e lire voni Menschen p. 208. The latter says that Gr. teaches eine vollige und wirkliche direkte Umwandlung der Substanz des Erodes in den Leib, and he maintains that expressions like /j-fTairoieiadat and per aaToixei-ovi> exclude any other supposition. He renders, quite unjustifiably, the concluding words of c. 37, durch die Kraft des Segens in jenen seinen Leib das Wesen der Gestalten verwandelt habe, and says, Hier haben wir ganz die Wesensverwandlung des Brodes und Weines, \vie auch die Hervorhebung, dass von Brod und Wein nur noch die Gestalten (rd a) iibrig bleiben, da ihr Wesen jetzt der Leib Christi ist.
klar
<j)aivo/jiei
3
Cp. Harnack Hist, of Dogma (Eng.
4
As Neander
e.g. does, Ch. Hist. (ed.
tr.)
vi p. 237.
Bohn)
iv 438.
INTRODUCTION in
C/tristi
Baptismum
adducing instances
in
xli
In that work he is simply which natural things, when taken 1
.
into sacred uses, acquire a heightened efficacy, like that He illustrates his meaning of the water in baptism. of stone to be an altar, to the consecration reference by of oil for the purpose of chrism, of a man to be a priest in ordination,
and of bread
to be the
Body
of Christ.
But his argument does not require us to assume that he understood each of these changes to be identical in character.
In his assertion of the vital character of the effected
in
the elements
doubted whether Gregory
by consecration s
change
may
it
be
language intentionally goes
2 beyond that of Cyril of Jerusalem and Chrysostom
.
language of
closest parallel in the perhaps the de Mysteriis (ascribed to S. Ambrose). It finds
its
Gregory s treatment of the question, however, gave a direction to the Eucharistic doctrine of the Eastern
Church which
finds
its
most complete expression
in
3 He starts from Gregory s language John of Damascus on the subject, and, like him, illustrates the change in the elements by the transformation of food in our bodies .
through digestion. But in several important respects he advances beyond Gregory s teaching. Thus he teaches the complete identity of the consecrated elements with the Body and Blood of Christ 4 Gregory s illustration, .
1
2
p. 581
On
(Migne).
the use of the words ^eraTrotetV, /*eTan06 see notes
of
/merafiaXXeiv,
on
c.
de Fid. Ortk. iv 13.
4
ibid.
OVK
?
ytvoiro),
OVK etVt dvo, d\\
the similar use [MeTaaKevd^fiif,
ai,
fj-ediffrdvai,
by other
patristic writers
see
transfigurare,
Pusey
ff.
3
(/UTJ
On
fj-eTappvO/j-ifciv,
Real Presence pp. 162
XptcrroO
37.
TVTTOS 6 ftpros /cat 6 olvos TOV trw/otaros
dXX
v /cat
O.VTO TO crw/xa
TO O.VTO.
/cat
ai ^uaros
TOV Kvpiov Tedew^vov
:
ibid,
TOV /cat
INTRODUCTION
xlii
on the other hand,
is
offered tentatively 1 and he has no that the elements still exist in their ,
intention of denying natural substances after consecration.
John of Damascus
further goes beyond Gregory in asserting the identity of the Eucharistic with the historical body of Christ,
a question which Gregory does not discuss.
But the
statement of the former that the Body of Christ does not descend from Heaven, but the bread and wine are 2 changed into the Body and Blood of God accords with Gregory s idea of an assumption of the elements into the Body of the Word. From the points of contact between the two writers it will be seen that Gregory s teaching has had considerable influence upon that of John of ,
Damascus The above 3
.
discussion of the points handled in the Oratio CatccJietica, while it serves the purpose of showing Gregory s indebtedness to earlier Fathers, also illus trates his individuality and independence. He is never a
mere
copyist, but
others he
them an
to
while adopting the
makes them
his
original turn.
thoughts of
own, and frequently gives It is this originality which
gives to the Oratio Catechetica its peculiar character, and makes it one of the most interesting treatises of the fourth century. 1
TO.XO. Toivvv
tyyvs TOV
2
ou% OTL TO
ava\T](f>dei>
et /c6ros ffu>/j.a
\6yov e
yi.v6fj.e6a.
ovpavov KarepxtTai, d\\
apros Kal olvos /j-eTcnroiovvTcu els crcDytia KCU 3 The doctrine of John of Damascus
CLL/ACL
OTL
avrbs 6
6eov.
became the recognized doctrine of the Eastern Church, as expressed in the Second Council of Nicaea in 787. The term /ieroutriWis was first adopted under Roman influence in the seventeenth century, and does not appear to have gained universal accept ance in the East.
X
INTR OD UC TION
3.
The Gregory
1iii
HISTORY OF THE TEXT.
printed edition of the Greek text of works was preceded by several Latin versions
earliest s
of separate or collected treatises. Among these there of the Oratio a version Catechctica, made by appeared P.
A
Morel of Tours, and published at Paris in 1568. few years later, in 1573, there appeared at Paris an
edition of several treatises, including the Oratio CatecJietica, in a Latin version made by Gentianus Hervetus,
Canon of Rheims.
The Greek
text,
accompanied by
a Latin version, was printed for the first time in the Paris edition of 1615 under the editorship of the Jesuit,
Fronto Ducaeus.
The work was
in
two volumes and
542 of the occupies pp. 475 In 1638 appeared a second edition, second volume. This latter work was published at Paris by Morel. Oratio
the
Catechetica
a reprint of the edition of 1615 with the addition of Gretser s Appendix, which had been published in 1618. It consisted
in
vol.
iii,
a careless
of three volumes, the Or. Cat. being found
110. The work was done in pp. 43 and mechanical manner, as Dr Loofs has
pointed out (Hauck Realencyklop. vii 147). The Latin version in these editions is based upon that of Gentianus In the Hervetus, but has been subjected to revision. notes of Fronto Ducaeus upon the Oratio Catechetica
he mentions three MSS employed by him as editor 1.
2. 3.
A A A
in his
work
:
MS supplied by Dn J. Vulcobius. MS supplied by F. Morel, Regius MS from the Royal Library.
Professor.
The readings of the last two MSS, as quoted by Ducaeus, exhibit a superior character to those of the
INTRODUCTION
xliv
but the text presented
first,
corrupt, and
is
these editions
in
by a
disfigured
is
very
series of lacunae (see
below).
The
text
the
of
Oratio
Catechetica
contained
in
a reprint of the edition of 1638. The only attempt that has been made since the days of the Paris editors to produce a critical text of the (P. G. xlv)
Migne
is
that of Krabinger,
Oratio Catechetica
is
was published
Munich
at
in
1838.
of late
three
whose edition
He made
use of
exhibit a far
MSS, which, though date, purer text than that contained in the Paris editions. He also used the help afforded by some fragments of
the Or. Cat. contained in three MSS of the Panoplia Dogmatica of Euthymius Zigabenus. With these re sources he was able to the
common
up the lacunae exhibited
fill
text and to remove
in
of the corruptions
many
which had hitherto disfigured it. Krabinger s critical work was of great value, though a wider examination of MSS, and, above all, a study of their history, would have corrected many of his conclusions. Unfortunately his text is disfigured by some bad misprints.
The amount
of material available for a reconstruc
tion of the text of the Or. Cat.
MSS which have been
for the present edition are as follows
= Cbd.
Monac.
considerable.
is
either collated in full or
The
examined
:
Royal Library, Munich. Saec. xvi. chart. MS and the Or. Cat. is contained in foil. 107 See Hardt, Catalogus Codd. MSS. Graec. 145. Bibl. Reg. Bavaricae torn, p. 105. It is quoted by Krabinger as A, and by Forbes, in the preface to his text of the Apologia 415
foil.
It
23. is
a folio
i
in
Hexaemeron
= Cod. Monac. 476
foil.
138 vo
(torn,
i
fasc.
84. Royal In folio size.
i
p.
i),
as
a.
Library, Munich. The Or. Cat. is
Saec. xvi. chart.
contained in
foil.
See Hardt, op. cit. torn, p. 477. [Krab. B.] -=Cod. Monac. 538. Royal Library, Munich. Saec. xvi. chart. In quarto size. The Or. Cat. is contained in foil. 125 foil. 26. i The MS was written for the use of David Hoeschel 170.
i
INTROD UCTION
X V 1
by Maximus Margunius, Bishop of Cythera, about 1590, and the margin contains the conjectural emendations of the latter. See Hardt, op. tit. torn, v p. 348. It was formerly at Augs burg and appears in Reiser s catalogue (Index MSS. Bibl. Augustanae) as No. 77. [Krab. C]
d= Trinity
College, Cambridge, B. 9. i. membr. 213 x 10^- in.), written in a beautiful hand. two parts, which are of various dates
In folio consists of
foil.
size (144
It
:
A
of St Alexius, of the eleventh century. Various works of St Gregory of Nyssa and Anastasius, (ii) of the twelfth century. (i)
life
It is one of the MSS brought by Bentley from the monastery of Pantocrator, JVIt Athos. The Or. Cat. is contained in foil. 162 vo. 130 vo
= Codex
Nat. Gr. 1268 (Omont 294). It con Size of page 7^x5! in. tains works by Justin, Basil, Gregory of Nyssa, and others. M. Omont informs me that in the fifteenth or sixteenth century it belonged to a Greek monastery, from which also came several other volumes that are found in different libraries of the West. On fol. 6 there is the ex-libris: TJ /3//3Xos- UVTTJ TOV The MS was acquired in the sixteenth century TaXrja-iov Tre Xei. by Antonius Eparchus, who on one of the covering leaves has written with his own hand a table of contents, concluding with the following ex-libris, also by his hand: Kr?//za Arrcoriou TOV Paris, Regius. Saec. XII. membr. 304
o
8f8(OKfv
rat
Kparato)
Bibl.
foil.
i.s
(JTj/jiflov
fiacriXel
fv^apicTTias KeXrcor. It has TU>
eVi(^)ni/ecrruT
successively
borne the numbers CIDCCCCLXX, 1605, and 2879, m the cata logues of the King s Library, drawn up by Rigault, Dupuy and Cldment in the seventeenth century. The Or. Cat. is contained 88 vo. [Forbes g.~\ in foil. 152 vo 1
22509. Saec. X. or XI. membr. 93 foil. It the Library by Sir G. C. Lewis in 1858. It contains various works of Gregory of Nyssa and the de The Or. Cat. is contained in foil, Spiritu Sancto of Basil. i The opening sentences are missing, the first words 51 vo. There are also two leaves missing in being ov yap 1
/= British
Museum, Add.
was presented
to
a>v.
c.
37-
Saec. xm. et Bodleian Library, Oxford. membr. 342 foil. It is in quarto size. (Coxe). At the end there is the inscription in a later hand TO napov j3i(3\iov p.ov ((TTiv TOV MaviKai rov Mt^aijX, and in the margin of p. 682 there is a note stating that the owner was presented with the book trap a TOV.../JLOV 8(nroTov olnov/JifviKOv TraTpidp^ov It contains various works of Gregory, Kvpt XXou. including the It is mutilated at the beginning, the Or. Cat. (foil, i 71).
-=Cod. Cromw.
ix.
XII. ineuntis
:
opening words being
TO
^
duxpepetv,
which
occur in
INTRODUCTION
xlvi the
latter
part
of
c.
There
i.
is
another
large
The MS
gap
in
contains many corrections made by the original hand, and taken from a MS whose readings Another feature of this MS frequently support the text of/! is the peculiar system of chapters, which number 21 instead of 40 and have in consequence distinct headings from those found in other MSS. cc.
32
33.
h=- Imperial Library, Vienna. Gr. suppl. 10 (Kollarii suppl. xviii, Fabncius, IX. 1 12). Saec. XV. chart. 413 foil. It is in folio size, and was presented, as the inscription states, to the Emperor Charles VI. in 1723, by Apostolo Zeno, his court poet and The Or. Cat. is contained in foil. 127 172. historiographer.
/= Paris, 280 I
Bibl. Nat.
Gr. 587 In folio size.
foil.
(Omont 137). The Or. Cat.
Saec. is
xv
xvi. chart.
contained
in
foil.
40.
= Cod.
Bodleian Library, Oxford. Barocc. CCXII. Saec. XVI. 410 foil. In quarto size. The Or. Cat. begins fol. 336. Saec. xin. memhr. 479 foil. British Museum, Royal 16 D I. Size of page 9^ in. x6|in. The MS contains the inscription chart.
/=
TOV KptToirovXov. "M[rjrpo(j)dvovs ipop.ova%ov Metrophanes It Critopulus was sent to England by Cyril Lucar in 1616. contains various works of Gregory, including the Or. Cat. The original text has been subjected to 309). (foil. 283 vo many corrections and erasures by a later scribe, who had access to a MS containing a much purer type of text. CK
TU>V
[Forbes
m = British
c.]
D xi. Saec. xiv. chart. 372 foil. contains various works of Gregory, It is the only MS in including the Or. Cat. (foil. vo). the present list which contains the spurious addition to c. 40 found in the Paris editions. Museum, Royal
Size of page
I2^x 8^
in.
16
It
4095
;/
= Vatican In et
cod. gr. 4. Saec. XI. membr. 316 foil. ii, Stevenson says of it (Codices MSS. Gr. regin. Snec. Pii P.P. ii BibL Vaticanae, p. 134): In imo margine
Library, Pii
folio.
primi et ultimi legitur TOV rponaiocpupov, i.e. monasterii Olim S. Silvestri. It contains 31 works of Gregory, including the Or. Cat. (foil. 151 197), and is written in a beautiful hand.
folii
S.
Georgii.
P = Codex
Venetus.
Venice.
(circiter, Zanetti, p. 45).
Bibl.
Saec. XL 67. In quarto size. It Or. Cat. is found
Marciana, Gr.
membr. 432
contains various works of Gregory.
foil.
The
338 vo 366. [Forbes /;.] = q Codex Vaticanus. Rome. Vat. Gr. 423. of c. 10 is contained in foil. 36 vo 37. foil.
r= Codex p.
22
Coislinianus. Saec. X. 22 VO.
193).
Saec. X.
A
fragment
Coisl. cxx olim CCIX (Montfaucon, Contains the same fragment as q in fol.
Paris.
INTRODUCTION-
The
xlvii
MSS of the Panoplia Dogmatica of Euthymius Zigabenus contain considerable fragments following
of the Or. Cat.
i=Cod. Monac. 2
= Cod. No.
= Cod.
Monac. 10).
Munich.
55.
Saec. xvi.
[Krab. Euth.
Munich (formerly
367.
Saec. xni.
[Krab. Euth.
at
i.]
Augsburg = Reiser
2.]
(formerly at Augsburg = Reiser No. 55). Saec. XV. [Krab. Euth.] 4= Paris, Bibl. Nat. Gr. 1230 (Omont 171). Saec. xni. = Paris, Bibl. Nat. Gr. 1231 (Omont 170). Saec. xni. 5 3
Monac.
6= Imperial 7 = Imperial
Munich
551.
Library, Vienna, Gr. 76 (Nessel). Library, Vienna, Gr. 40 (Nessel).
The above of the Oratio
does not contain
list
CatecJietica,
but
it
all
Saec. XII. Saec. XV.
the extant MSS
includes the earliest
In addition to the above MSS the which are known. Vatican Library contains three MSS of the thirteenth century, one of the fourteenth, two of the fifteenth, and The Laurentian Library at three of the sixteenth. Florence contains a MS of the fourteenth century, and the National Library at Turin one of the fifteenth, and another of the sixteenth century. The treatise is also contained in one or more MSS of the fifteenth or
sixteenth
in
century
National
the
But most of these are too
The quotations
late to
Library at Paris. be of much service.
of later patristic writers, with the
exception of those found in Euthymius Zigabenus, do not add much to our knowledge of the text. There are a few brief quotations, extending only to a few lines, in the Dialogues of Theodoret The greater part of 1
.
Theoriani disputatio cum Nersete, printed in Mai Script. Vctt. vi 366 fif., the text of which is much purer than that of the Paris editors. There is
c.
37
is
reproduced
in
also a short extract from 1
c.
10 in the treatise of Leontius
See notes on
cc. 10, 16, 32.
INTRODUCTION
xlviii
Bk
iii. See Galland work de S. Trinitate, falsely ascribed to Cyril of Alexandria, and in the de Fide Orthodoxa of John of Damascus, there are remi niscences of the Prologue and of cc. I and 2, but they There appear to are of no value for critical purposes. be no extracts from this treatise in the Sacra Parallela of St John of Damascus.
of
Byzantium
Nestor, et Eutych. In the
c.
Vet. Pair, xiii p. 699.
Bibl.
The evidence the MSS
may
The MSS a,
(1)
into
fall
d,g,
been observed) (2)
c,f,
as to the text afforded
by a study of
be briefly summarized as follows
/,
two groups and
h, n, p, i
and
1 .
:
(as far as their readings
have
k.
m.
The two MSS a mixed
e
contain
and
text,
b
(which
is
dependent on e) from either
deriving features
in turn.
group
The former
i.
of these two groups
be sub
may
divided into two smaller groups containing respectively
p and n. The remaining MS d appears
a, g,
//,
to incorporate elements
from both these divisions. In the group a,g,p> a is directly descended from while^ exhibits a text closely allied to/.
With
/>,
the text of the second group, comprising //, text of the fragments of Gregory preserved in
the
,
Euthymius presents a close affinity. The distinctive 2 readings of this group, with one exception appear to ,
1
For a
writer
pp. 421 2
fuller discussion of the text of the
article
s
in
the
Or. Cat. see the present
Journal of Theological Studies Vol.
iii,
No.
ir,
ff.
I.e.
the words in
c.
23,
/ecu TT}V
TUV
/caraSi /ccop
dt>dppv,
apparently fallen out of the other MSS and are preserved only in
which have e h n.
X X
1NTR OD UCTION be due to corruption or revision. revision
is still
more marked
in
1i
The tendency
to
the distinctive readings
of the text of Euthymius. In the second of the two larger groups mentioned text of the /, ;;/ is closely allied to that of the above, Paris editions, with which it has in common a number 2.
of corrupt readings and the same series of lacunae 1 These MSS in fact present a late recension of the text, .
exhibits in its earlier and purer form. or the purposes of criticism the readings of alone important, as c and ;;/ are only later and still
/
which
f
/
For /
are
more
corrupt forms of the same original text. thus get as our primary authorities for the text
We
in
Group
I,
/ and n
in
;
Group
2,
/
and
/,
:
with which
readings of the corrector of g are frequently in Of these two groups the former exhibits agreement.
the
of corruption at some early stage, while the readings of the latter show the influence of revision. But on the whole the readings of / / commend them
traces
selves as generally more likely to be genuine. In the present edition it has not been
necessary to give the readings of the late MSS
thought a, b,
c,
no independent value. The MSS of Euthymius have been quoted collectively as EutJi.\ where they differ as EutJi. i, 2, 3 etc. An asterisk is used to denote the first hand of a MS, the figure I to denote the corrector s hand, e.g. g*, g* I*, A For con venience the readings of the Paris edition of 1638 have been cited as vulg. Sirmond s edition of Theodoret and the Roman edition have been quoted respectively as Thdrt sirm and Thdrt rom i,
k, in,
as they possess
y
.
1
For these lacunae see
cc. 3, 4, 5, 8 (bis), 9,
29 (app.
crit.).
1NTR OD UC TION
1
The
following
reference
books
found
be
may
useful
for
:
Select Writings and Letters of Gregory, Bishop of Nyssa, Nicene and Post-Nicene Fathers. Ser. ii. vol. 5, 1893. Dictionary of Christian Biography, vol. ii, Art. on Gregory of
Nyssa.
Hauck, Realencyklopddie, Nyssa by Dr Loofs.
vol. vii,
1899,
Bardenhewer, Patrologie, pp. 272 ff. Harnack, History of Dogma, Eng. Tr. Tillemont, Memoires vol.
pour servir a
Art-
vols. I
iii
on
and
Gregory of
iv.
Hisioire Ecclcsiastique,
ix.
Auteurs Sacres et Ecclesiastiques, vol. viii. Oudin, de Script. Eccl., vol. diss. 4, pp. 584 sq.
Ceillier,
i
Heyns, Disputatio historico-theologica de Gregorio Nysseno. Lugd. Bat. 1835. J. Rupp, Gregors, des Bischofs von Nyssa, Lebcn und Meinungen. St.
P.
Leipzig, 1834. E. G. oiler, Gregorii Nysseni doctrinam de hominis natura et illustravit et cum Origeniana comparavit E. G. M. Halae,
M
1854I. C. Bergades, De universo et de anima hominis doctrina Gregorii Nysseni. Thessalonicae, 1876. A. Krampf, Der Urzustand des Menschen nach der Lehre des
hi.
Greg. v. N. F. Hilt,
F.
Des
Wiirzburg, 1899. hi.
Greg. v. N. Lehre vom Menschen. Gotteslehre des hi. Gregor.
Diekamp, Die
Koln, 1890.
von Nyssa.
Miinster, 1896.
W. Vollert, Leipzig, 1897.
Die Lehre Gregors
v.
N. voui Guten nnd Bosen.
KATHXHTIK02.
f
()
Karrj^crea)^ \6yos ava^icalo^
TTJ?
TOV /jLvcmjpiov OVVOLTO
Verba
i
Desunt
Prologue.
77/t-
necessary
in
usque ad nonnulla in g
o TTJS KOLT.
folia
chetical teaching. is
|;
importance of cate Variety of method dealing with the
different standpoints of heresy and 77ms in dealing with unbelief. atheism we shall adduce the art and
wisdom s/iown in the ordering of the world as a proof of the existence of In dealing with polytheists God. we shall urge the perfection of God s attributes as a
proof of the unity of
God. the Aoyos] discoursed The gen. defines the character of X6->os. KarTjxeiV is used of Chris tian oral instruction in Lk. i 4, Acts xviii 25, Cor. xiv 19, Gal. vi 6. An early example of a manual of Christian instruction is found in the Didache, of which i.
/car.
TT)S
catechetical
method
of
i
Athanasius says (Fest. Ep. 39) that, though not included in the Canon, it
rj
rot?
av
co?
6K/c\rjcria,
TOV
r
lip. f.
TWV aw^o^ievwv
ecrrt
JJLGV
6i)cre/3eta?,
TTJV SiSa^rji^ Tncrrov \6yov TTJ dfcofj rwv a rrio Twv ov jjbrjv o avros TT}? StSacrKiaXta? T^OTTO? dpfAO(7i Twv TTpoaiovTwv TO) \oyw, oXXct Kara
Kara
in
TrpoaOrjicr)
rfj
TTJs
was appointed S.
for the instruction
/uLvdoirouas (p. 2,1. 15) 2
fj.vaTr)piov] /3tou
deperdita sunt
vulg
||
4
rrj
aKorj]
of new converts. Under the in fluence of the School of Alexandria such instruction developed into a philosophical presentation of the faith to meet the needs of cultured heathen. The present Or. Cat. is a manual for catechists who are engaged in the instruction of edu cated converts. 2.
7rpoe(TT7;\ 6(ri]
those
who have
the ministers of. charge of or Cp. Rom. xii 8, i Thess. v 2, i Tim. v 17. Similarly Justin M. speaks (Apol. i 67) of 6 Tr/aoeo-rws in the Christian assembly.
TOV /AV&T.T. i Tim. iii 16. often used alone to de note the Christian religion or creed. trpocrOrjKr) T. au^. ] a remini 3. scence of Acts ii 47. ib. TOV /card TTJV 5. TT. X.] Tit. i 9. H 5i5ax~n is the Apostolic deposit of faith. ib.
To
fJLVffT. is
eu
5
GREGORY OF NYSSA ra? TWV
tcartj^rj a i v,
TTJV
iacops
prja-Keiwv
Vap
aXXa/9 o
/cal
5 Trpoei\ri7rTai
o/zoto?
o
/cat
QvaKevrlvov
Mai/^aio?
fcal
avt^wv
KOI
ItiacriXeiSrjv
XotTro?
o
7T\avwfievu>v
rrpoi\.rip.[jLvoi
fj.d^v Kara yap TO eZSo?
10 e/ceivcov VTrovoias
re
o
teal
/card\oyos
l&iais e/cao-ro? viro-
avayrcaiav TTOLOVCTL
r
lov^ai^wv
ere/oat?,
Kara Map/ciwva
01
fcal
efcda-rov (/>
6
vTroX^tyeaiv
eXTu^zncryaco
ra>
TWV Kara ra? aipeaets X?^ecrt
opwvras TOV \6yov
fiev
oe rat? Karacncevals o/JLOLOTpoTTtoS
oi>x
Ai
fjieapfjioeiv rrpocrKei ttai
vrpo? TOV CLVTOV
TTJV TT^O? r?}?
ras"
voaov xai
ov rot? aurot? TOP TpoTTOv TT? tpaTreias Trpoo-apfJioaTeov. TOV EXX?;z O9 T^ Tro\vd^iav KCU TOV OV CLTUGTLaV, OV CLTCO TW1 CLVTMV 7T6p TOV (JLOVOyVr] r/
KaTa ra? alpeae^ TreTrXa^fteVot? dvaTpe^reis ra? ov yap BC s Trepl TWV ouy/jbaTcov fJivOoTroiias om
i
5
15
TW
o
/cat
e\X.]
1
vulg
om
o
om
3
|j
vulg
9
||
e0
e:acrrou
1
irpoet.X rj/uL/JLei os
4 ^piafj.evov^ efl vulg vulg 1 d rr ^epaTretas] iarpetas |i
1
I
I
ou 7ap] incipit f /caracr^euats]
^.
Krabinger rightly
gives the sense non eod em singulis
ment, 5.
et
probando
KarcKT/ceuTj
a
modo
in
confirmando.
constructive
argu-
throughout the present book. See esp. his treatment of the origin of evil in cc. his defence of 8, 5 human generation in c. 28, and his teaching upon the
a proof. /V
7r/3oet\7/7rrat]
pre-possessed
c.
air oKa.ro. a ratm in
26.
1
ib.
fj.ovoyevTJ deov]
13.
with."
av^<j)v~\
//^
tJiat is
bred in Hellenism. p.
||
;
j
425 (Migne)
ot
born
and
Cp. de fiapt. rats a/ca^apcrtats
(rvwi>res.
Hort
s
debs
in
1
8.
See
ij.ovoyevrjs
and
tradition.
Tjs
debs
is
found
used by Basil. Even Anus and Eunomius employed it, giving
starting-point of Eunomius theology was the idea that the Divine Being is incapable of movement or self-communication, and that the
tation.
It was by the latter that all things were called into being. Mac t^atcs] whose dualistic ib. teaching Gr. has in view continually
/j.ovoyei
i
on
repeatedly in Athanasius, and was also
being (ovcria) must be distinguished from the energy (evepyeLa.) of God.
Scripture
The phrase
extreme i.e. the 6. Av6fj.oi.os] Arian position, which Gregory atEunomius. tacks in his work against
The
John
Dissertation
of course, their own interpreFor Gr. s use of the phrase see c. 39, and cp. Quod non sint trcs dii, pp. 129, 132 (Migne); dc to
it,
Fide, pp. 136, 137 (Migne). ovde airb T. av.\ ib. Nor ivill you, in the case of those who have
gone astray among heresies, overthrow by the same arguments in each case their deluded romances concerning their doctrines.
CATECHETICAL ORATION av
wi>
Tfc?
e7ravop6a>aai,To
a)(pe\i](7ei
TOV
Kal
^aj3e\\iov, AvojAOiov, ouSe TJ
lovBaiov ovivrjO iv,
Kal TOP
8id
TWV
TT/OO?
TOV
TOP
a\\a
%/o^,
tU TrpoXf/A/rei? TCOV dvOpdoirwv /3A,eTTCLV Kal Kara TTJV eyKei/AevTjv e/cdaTM irKdv^v iroLelaOau TOV \6
5
e
&)?
7rpo/3aX\6/jii>ov,
av &ia T&V Trap
K/ca\v(f)6i^ o~rav TT/OO? Tiva
6/jiO\o
OVKOVV
d\7J0eia.
SiaXe^LS
77,
/caXw? av
a/z^ore-
KaTa TO dKo\ov6ov TWV e^KrjVL^ovTwv
TavTr/v TroielcrOai TOV
e%ot,
rj
rj
\6
Trfv ap%r)V. TTOTepov elvai TO Oelov VTrefaij^ev, r) TO) TWV dOewv crv/jL(f)peTai ooyf^aTi ; el p,ev ovv f^rj elvai \e
I
dnp
eTra.vopdwffoi.TO
^] exstant (TOLIITTIV TTJV
i.
in
seqcj
|i
4
vjro\ri\{/eis
euth 12456
jj
1
vulg
||
9 aX^^eta] dcavoia vulg TT. r. X. dhnp* euth ||
10 ravr^v apx-
56
4)
used,
2a/3A\toj/]
as
often,
distinguished
between on
an adjective, Sabellian. Sabellius maintained that the three per sonal names, father, Son, and Holy Spirit, represent mere phases and energies of One Divine Being. But, beyond the fact that he denied
conceptions built without elaborate
the essential Trinity and identified the Father and the Son, there is considerable obscurity about his
and
for
Athanasius (Or. c. Ar. teaching. iv 25) attributes to him the state ment wairep focupecreis -)(a.pi<j^.6.r(^v TO 5e ai ro Trveu/xa, OUTW /cat eicri, :
6 TTO.TTIP veTcu. 5e
6
O.VTOS
fJLV
60Tt,
TT\O.TV-
and he implies that Marcellus held the same view (Or. c. Ar. iv 13). But is it probable that Athanasius in attacking Marcellus and proving that his teaching led to Sabellianism has not carefully distinguished the views of the two teachers. See Zahn Marcellns, 1867, pp. 198 sq., Robertson els
viov
N. and P.N. F.
Kal
Tr^eu/ua,
vol. iv, p.
431 sq. 1
4.
almost
Tr/aoXTji/ eis]
prejudices,
above.
preconceptions, answering to
The
Trpo\r)\{/eis,
experience
reasoning,
and
conceptions reached by the consciously applied reason. 6. dpxds TCVO.S] propounding in &/fotcu,
each
discussion certain principles reasonable propositions? In dealing with the OVKOUIS] 9. representatives of Hellenic thought the first step is to make sure that they recognize the existence of God. The next step is to lead them to acknowledge the unity of God. The section which follows, as far as the end of c. 3, is found in Kuthy-
mius Zig. Pan.
Dog/ii.
pp. 33 sq. (Migne). ib. eXX?7fiC6i TU ]
pt
tit.
i,
E\\r)i>
=
r,
practi
as heathen opposed to Jew, as in the N.T., e.g. Gal. iii 28. 12. adcuv} such as the later Aca The Epicureans too were demics.
cally
practical atheists, not denying the existence of the gods, but contend
ing that they took no part government of the world.
in the
Stoics I
2
10
GREGORY OF NYSSA
4
TWV Te^yiKW^ KOL vwv
eroc^co?
Trpocra xOrjO eTai
rov
KCLTO,
TO
Trpos
KOCT^JLOV
TOVTCOV
&LCL
Tiva
elvai
Tourot? &iaS6iKvv/jivr}v KOI TOV TTCLVTOS el $e TO /Jiev eivai yu-r) 6fjLO\o yf)o ai,
eV
TTJV
f
a/ju
5
6ewv rat? vjrovoiais K(f>epoiTO, TOiavrr) ^prjcrMfAeOa Trpos avTov TTJ drco\ov0ia. TroTepov T6\iov 77 eXXtvre? TO Oelov ; rov 8e Kara TO etVo?
/3aXXoi, et?
Se
7T~\.f)0o$
ri
TYJV TeXeioTrjTa irpocrfJiapTvpovvTos
avTov Twv
TTCIVTCOV
10 dTraiTr/crco/jLev,
co?
TWV
e/c
crv/A/jiiKTov
/JLTJ
TO
fyvcrei,
OeoTrjTi
Trj
ev0O)pov/J,evG)v
av
Geia
TTJ
Sta,
Te\iov evavTitov
aXX elVe Oelov, ef e XXtTroO? /cal TeXetof. Svvafuv, etVe /caTa Tr/t^ ToO dyaOov eirivoiav Kol a^OapTov KOL diSiov K.CLI ei etVe /caTa TO cro(f)6v T TO
y
aXXo 0607rp7res voT^a Ty Oewpiq TTpoa-fcei/jievov T\iOT7jTa OewpelaOai irepl Tr]V Oeiav
TL
15 ev TcavT\ Tr]v
3
6ta5et/c.]
^ewv] -o/xat
-w/^at
1
i.
re%
refers
t/ca5s
the
to
ehn euth
SeiKVVfj.ev tjv
dfOTfjTwv
fl
vulg 12
f
|!
6
xP r a l
eTni otaj
/c. cro0ws] finished and
]
JLe
f
4
||
evvoia efl
Tex
17 -
artistic
displayed in individual parts of Creation, while cro0cos refers to the wise adaptation of means to ends. a certain power dvvafj.i.v] 3. which is plainly manifested in created things and transcends the skill
afj.(f>ij3a\oL
^ a P euth
10
j|
fh
||
5
irXydw d
a.ira.i.r^a ofj.ev
||
p euth
14 TI^T; ef
||
Eunomius
book Gr. disEunomius had disparaged iirivoia. on the ground that the faculty denoted by it was untrustworthy and created monstro-
cusses
sities.
used
it
second word.
this
He
thus
appears to have
in the sense of
however defends
Gr. fancy. and defines
eirlvoLa.
as it 0o5os evperiKri rwv dyvoovKa L ILVUV, 5ia T&V 7rpoa-X^ v T a.Ko\ovQwv rrj irpwrrj irepi TO cnrov"
whole.\ et s
5.
TrX^^os]
l>e
led astray by
kis notions to believe in a plurality
8a6/j.ei
of gods?
It is in his view an inaKovaa. ventive faculty and at the same time it is more trustworthy than fancy. is It best represented here by See imagination or conception. further on the word Wilson N. and N. P. Fathers, vol. v, p. 249. 13. et TL &\\o] any other thought worthy of God that might happen to be connected with the subject of our
6.
course of argu-
aKoAouflip]
went? 7.
rou
(lit.
And
if /ie, as is the perfection of testifies perfection to) the Divine
frobable,
5e]
testifies to
Nature, let tts require him to grant that this perfection extends through everything that is observed in the Deity. 12.
firivoi.a.v~\
In his answer to
oi>
vorjaei.
contemplation.
TO
ecfie^TJs
e^evpi-
CATECHETICAL ORATION Kara TO ev\oyoi
r?}?
TOVTOV Se ooOevTos
5
arco\ov0ias ravrrjs
ov/ceT*
av
^jaKeirov TO
elrj
OLavoias et? TrXijOos Oewv Trpos yiua? OeoTijTo^ Trepiayayelv ofjLo\oyLav. el yap TO TeXeiov ev Tcavri 80117 Trepl TT}?
TO VTroKei/Jievov 6fjLO\oyelcr0ai, 7ro\\d Be eivai TO, Te\eia $ia TMV avTwv %apaKTr)pi^6/jieva \eyoi, dvdy/cr] Trdcra evrt
TWV
^iaK^ivo^vwv a\\
jrapaXX-ayfj
/jirjoe/jiia
eVtSet^cu TO IBia^ovTws KaTdXcLfJipdvoi rj evvoia efi
avTois
OVK
0e(opov/jLeva)v
(TTI,
TO Tr\eov
fjir)
/cat
LOioi>
rj
vTcovoelv TJ]V oidrcpicriv.
e\aTTOv
obv el
eV el
r;,
5
rot? /jLySev
TO oiaKplvov
yap
Trapd 10
/jLiJTe
TTJV Sia(f)opdv l^evpicncoi, SLOTL TTJV
\dTTd)(7iv 6 Tf/? TeXetoTT/TO? ov TTapaSe^eTat, 7^0709,
Kal TrpOTi/jLOTepov ov yap av OeoTijTos viroX.ri ^riv CT^OLTJ ov rj TOV ^eipovos OVK fji^Te KaTa TO dp^alov Kal TrpoafyaTov TO 15 Trpocnyyopia yap /jirj del bv ea) TT)? Trepl TO Oelov evTiv vTro Tr)v
3
i.
Trapd TO
doOevros]
TO
ivhich
+ y/j-iv + TtS f
e
Jie
%eipoi>
has
fl
||
9
/cara\a/3ot
TiS
TTO\1fj\f/lV
the thought
uei 0f]
dissipated
over
a
plurality of gods? The argument of ft yap] 4. Gr. in the following passage is as follows. The perfection of God s attributes prevents us from attributing to the Divine Nature any diversity or plurality. For such diversity could only arise from the differences of degree in which the separate entities Otherpossessed these attributes. wise there would be no reason for their separate existence.
maintaining
distinct
and
But such
differ-
ences of degree, involving more and less are excluded by the very For if he idea of perfection.
were
to
admit
tJiat lie
acknowledges absolute perfection in the being of whom we speak, but were to maintain that there are many of these perfect entities,
marked by
the
same charac-
fl
vulg
||
13
om
euth
TTJV
126
1
teristics?
=
TO VTroKei/j.evoi ] here the 5. subect matter of our discourse. su eirl rCiv /ur?5.] 6. /// the case of tilings which arc distinguished by no variation, but are observed to possess 8.
tJie et
same
attributes?
if thought grasped nothing in the ivay of peculiarity in beings between whom no distingitishing mark exists, he should cease to assume such distinction. 13.
i*.t}tv~\
ov yap] a parenthesis.
The
main sentence is resumed after Trpocrrjyopia, and again broken by another 14.
parenthesis
rb
VTTO\^LV ffx^]
yap^.v-rroXr)-
Some MSS
insert ns, but the subject is the antecedent of of For a being, with .
refere>ice
to
whom
the term
"
worse"
not excluded, could no longer be supposed to be God? is
GREGORY OF NYSSA KOI 6 ai)ro9
et9
TT;TO?
eV
Tracra
Trpo?
/iua?
7T67r\avriijLevriv
Svvarbv
eiikoyov
Oeorrjro^
rrepl
yap TO dyaOov
5 el
OeoTrjTos
TT}?
/cara TO
ouSei^t
6/jLO\oyiav
TOV 7r\rj0ovs
/cat
TO
a)cravTO)9 Xeyoiro,
Xo
TU>V
TO
SL/CCILOV, r;
o~vv&\i^r]vai
rrfv
Oewv fyavraaiav. Te
KOI
aoffrov
TO
Te d^Oapcria Kol rj ruStoT?;? /card rov avrov 6/jLO\oyoiTo
Trdaa evae/Sr)^ Sidvoia Kara Trdvra \6yov Stafyopds rpoTrov,
/cat
dvdyfcrf
evpia/cofj-evrj^,
vtfiaipovfjLevTjs
7rd(rr)<$
dvdjKlJP TO TWV OtWV 7rX7}^09 djTO TOV Sid TraVTWV TaVTOTTJTOS 6/9 TO 6V TT)V TTitTTlV T^9
(TVVV(f)ai,pLTai, KCLT
IO
$6
AXX
1.
67rei&r)
Kal o T^?
cu5- d 77
d euth .
naturally particularity, being discovered in any
enough, one re-
spect: 2. the mistaken fancy dvdyKf)] of a plurality of gods cannot help being reduced to confess that Deity
CHAPS. 1.
ever,
I
IV.
In refuting polytheism,
hcnu-
we must defend our argument
must
Logos of God be propor Man is mortal tionately higher.
and
tJie
In God logos transitory. the Logos corresponds to His nature his
and is eternal and self-subsistent. At the same time the Logos is living and does not s/iare life, but possesses This further involves the possession of will and the power to ejfect what He wills. The will of it
il
6
7;
ai5tor?;s]
om
absolutely.
is
one.
6. ucravTws were Xeyoiro] ascribed to it in an equal degree. The argument of this passage is re produced, and the language closely followed in Ps. -Cyril de Trin. 4 and also in lo. Damasc.c/t Orth. /7
i
=..
THE CHRISTIAN DOCTRINE OF GOD.
against Judaism. It will be granted that Deity lias a Logos ; otherwise God would be witfiout reason (&\oyos). Biit this Logos corresponds to the nature of God, and as God s nature is infinitely higher than that of man, so
dehnp euth
deorijTos
Xoyo? oZSe
vulg
5
dXX ets] but the idea of Godhead is one and the same, no 1
ei)
the Logos is directed to good ends, for goodness is an attribute of God. TJie Universe exhibits the wisdom, power,
and
TJie goodness of tlie Logos. Logos, moreover, is distinctfrom Him Whose Logos He is. T/ius is our position defined against the errors
alike
of Hellenism and Judaism.
The Logos
is
living
and
active,
and
one in nature and attributes with the Father Jrom Whom He is
yet
is
derived. 12.
6 rrjs eiV.]
the doctrine of
our religion. ib. it
ol8e]
Kr. renders
may mean
perceive.
simply
is
solet,
but
able
to
CA TE CHE TICA L OR A 7 7 ON VTroaTacrewv ev
av
o>9
r)ulv o
iQ-fjiov
TLJ
jrpos TOU?
TTJ
yitr)
evorrjTi, TT}? (f)V(7(0s /3\.e7Tiv,
a9 l^(i%y irpos TOV
vTreve^OeLTj, Trd\iv irpocnjicei
A.6
Te^viKrj KOI
l
rfj
EA.X?7/
Tr)i>
Trepl
TOVTO TrXdvrjv
7ravop0a)crao-0ai.
efw TOV tca@ fyyiia? Soy/juaros aXoyov elvai TO jap Oeiov v7rei\riTrTai TOVTO 8e Trap* etceivwv o ov&
rot?
6 y(ip 6 ifcavws &iap@pa)(Ti TOV r)fjiTpov \6yov. a\oyov elvai TOV 6eov TrdvTco? \6yov e^eiv fjir]
aXoyov
aXXa
crvyfcaTaOijcreTai.
OVKOVV
\eyeTai \oyos. 1. uTrocrrdcrewJ
i.
3 V7rfVf.xdr)O
For a
]
full dis
and
In Studies, vol. vii, no. i, p. 75. its earlier sense it was synonymous
with oiVt a, as
anathema of erepas v-jroardBoth Basil and Gr.
in
crews
7}
ovaias).
sense. ev
Cp. infra
ovcfiq.
The
later
the
(e
employ
occasionally /cat
it
c.
in this earlier
4 sub fin.
iri>u/j.a
iv
\oyoi>
viroardfffi..
currency was given by the teaching was fj.ia ovala rpLcriv
inroffTaaecnv.
distinction of viroaraaLs
For the and ovvia.
according to this view cp. Basil Ep. ccxxxvi 6 ovcria de /cat UTrocrracrts :
rj
doptcrros rijs
yu.tai
fj-fvov
Zvvoia,
/u,7/5e-
tK TTJS KoivoTrjros rov ff-rjfJ.a.LVoaraffiv eupiffKovtra, d\\ i] TO
KOLVOV TiVl
oi crtas
TT
re
/cat
pdy /J.OLT
L
aTrfpiypaTrrov 5t(i rdoV
Trapurrukra
(i>
ry
TTL(pa.LVOIJ.fV<jJV
A at
Trepiypd-
a par It thus denotes ticular centre of conscious being.
As Dr Moberly {Atonement and Personality, p. 158 sq.) has pointed out, the word is free from many of the associations which have gathered round the word person in its later
/caO
p^rf
6yu.otor^ra 10
sense.
0i/
It is
not necessary to
assume
that
used
The
word denotes
being, while (pvais denotes the quality of such being, and has reference to the attributes. But in many cases where the writer might have used ovaia, latter
his thought
by
is
sufficiently
expressed
ffis.
VTrevexdei-T]]
3.
our
argument
may not lapse into Judaism, i.e. a barren monotheism, admitting of no distinction in the Divine Being. ib. a skilful SiacrroAT? r. r.] such as is involved in distinction, the Std/cpi(m VTT. referred to above.
V
?x L T 5ta0opdj/ rjv ^X L and TO KOLVOV irpbs TO KaQ fKaarov xxxviii still more precisely in Ep. 3 rovro ovv tariv i] vTroaraffis, oi x To.vrt]v
TOV
dvOpo^TTLvo^
diopdwet d
7
||
ib.
formula however to which
of the Cappadocians ev
e
\>yoi
Western
word
cussion of the history of this 71-jcts see Bethune-Baker
the Xicene Creed
Ta.L
el
6
teal
fjurjv
rots
5.
example a
w] The most conspicuous Philo. But the belief in as a mediating influence
is
Word
was not confined
to Alexandria.
In
Palestine it affected the language of the Targums.
implies the absence as well as word. will make our Staptfpwcrei]
ib.
&\oyoi>]
reason
of 7.
argument i
o.
that he
sufficiently clear.
If then he were to say his idea of the IVord exactly on the analogy of
OVKOVV}
formed
of God our human counterparts, he will thus be led on to a higher notion, With this illustration from the hu
man
5
\6yos cp Tert. adv. Prax. c.5.
GREGORY OF NYSSA
8
TWV
Trap
Kal TOV TOV Oeov \6yov virovoeiv, OVTW
rjfjLLV
avayw] /jueTayOrfaeTai TT/OO? TTJV v^rrfKoTepav vTro\7)~^riv. ydp Trdaa KaTd\\rj\ov elvai TTicrTeveiv Trj cfrvcret, TOV \oyov,
d\\a
Kal Ta
Co?
Kal ydp Bvva/ji^ TIS Kal ^wr] Kal dX)C OVK dv rt? e/c dv9pa>Trivov /SX-eTrerat
TO
5 (7O(j)La Trepl
TrdvTa.
Kal eVl TOV Oeov
wvfjiias ToiavTijv TTJV
rj
VTrovoijaeiev,
cro
TJ}
10 do~0evij$ TUJLWV
TI
TOVTO WKVj^opos
^ucrt?, OLCI
Kal
^(oij,
(IVVTTO-
eTrl
OVKOVV KCLV \6yos Oeov TOV (pOeyyojuievov Kal TTJV VTrocrTacnv vofAKrOijaeTaL) KaO o/jLOiOTrjTa TOV rj/JLeTepov fieTa-
\eyrjTai, OVK ev et/l>
r>y?
TWV
(frOapTr)
TJ
T^V
&e r?}9 virepKeLTOV Oewpov^evov Trdv TO Trepl
6 \6yos.
/jieya\elft)
TU>
avveTraipeTat,.
\eyofjievov
^X
Trpos
ydp
eTreiBr)
/jL
ttTra/y?)?
5
r)
TO
Kai ai rj/jieTepas fjueTpov crvvTaTreivovvTai
TOLOVTWV ovofJidTwv
I
TTJV ^ayrjv
d\\a
Tfj op/jifj
dvvTrapKTOv aXV coaTrep TJ ovaa Kal eTTiKrjpov TOV \oyov
et?
rj/meTepa e^ei,
fyvcris
OVTCOS
i]
d(pOapTos Kal del ecrrwcra fyvcris di&tov e%ei Kal el &rj TOVTO KaTa TO aKoXovOov o TOV \6yov. t
ra av6 puiriva d
5
euth
|1
6 TOiavTrjv^
|J
3.
/carciXX.]
8.
to.
corresponding
Such words as wisdom have a
life, power, lower significance in the case of than in that of God.
ro.
+ Tiva
l
&Kij/j.opos]
men
real. 11.
35. ib.
lit. not fixed, Similarly Ath. c. Ar.
l
un-
ii
34,
aTrc^s]
Cp. Iren.
c.
ffaer.
TOV -rravros
p. 4,
1.
13. 8.
transcendent.
vwepKeifj.evr)^
See antea,
ii
nitude 14.
thought
14
j;
om
c. 2, p.
xai fh
essence
virepKeifjLevrjv.
Tit} /neya\( i oj] 12. along witli the greatness of the object of our contemptation? For ^eyaKeiov = mag-
14.
/V w/7/ Trocrracri^J to have its stibsistence
expression of him
here
is
or
who that
is
not be in the
TTTOspeaks. in virtue of
what
it
is,
being of a thing.
human word
the
A
merely the exIt pression of the speaker s mind. has no uTrocrracrts apart from such expression, and in the utterance it is
passes out of existence (^ra.\wp^v ds avvirapKrov}. The Divine Logos is cu Sios
3 SvvaiMiv TTJV... l
see I
which a thing
fleeting.
avvTroffTaros]
stable.
13 avrrjv vulg
crracrts
"*
unsubstantial, i.e. having no separate existence of its own. Hence shadowy, unib.
d
17 eTriKrjpos] avvjrapKTOs f
16.
and i dXX wcnrep]
0e?.
The argument
of this chapter is partly reproduced in Ps. -Cyril Al. dc Trin. c. 5, and in lo. Damasc. de Fid. Orth. i
6.
CATECHETICAL ORATION TO vtyecrrdvai rov rov deov \6yov %cofj ToO \oyov rrjv V7r6crrao~iv eivcu,
dvdyKr) jraaa ev ov ydp ofJLO\o yelv.
?,
KaO
rwv \L6wv
ofjLOLOTijra
r
vfaardvai rov \6yov
d*^rv*%
evayes eartv oUaQai. aXX el v^earrjKe voepov TL ^pij/jia KOI daoifjiarov wv, %f) TTUVTMS el Se rov %f)v Ke%(Dpicrrai, ov8e
rrdvrw^
vTroardcrei
ev
TOV rov
aXXa
ecrriv.
0ov \6yov
avvrroo-Tarov elvcu.
Kara TO d/co\ov9ov TO rov TO
ttTrXt}? Be TT)? ToO
\6
eivai
rov
roiavrrf
ij
d\\
Oeco-
Kara
\6yov
KOL TO
ai>
Kara
Tt
av
ov
fofj dewpoirj
ei>
\6
OVKOVV
Ka\ ouSe/uaz
TreTTLarev/jLevij^
jjierov-
etcros
irj
TO ertpov ev erepw \eyeiv
L/T
avayKTf Trdcra,
o/jio\oyov/ji,evr)s,
\oyov olecrOai, ov fcor)? ^erovaiav. el ^a] tov, teal Trpoaiperi.Krjv rcdvrws Svva/uuiv
avro^cotjv elvai rov Crj
ovi>
5 It
ojv]
om
15
Xo yo?
6
ov
1
8 (uri]
ii
eirat f
o
1|
r-f]
ev fay...lvai]
i.
%uf}
16 fr] fay e
euth 1456
1
j|
||
that the sub-
of the Word is living. For the phrase elvai ev see c. 24
sistence del
yap
rats
ira.vTwv
dia
irpeTrovffais
TO
delov
viro\"f]^ecnv
1
ev
2
o fanj]
5vva/j.Lv
[j
fan; d.
ws
c^et Trajrws is
it
\6yos,
\oyov
1
j|
1
vulg
TTJ
fay
TrpoaipeTiKyv]
f
-\-
vulg
avvwoffraros like the human which Gr. has declared to be
^TriKrjpos.
ev
elvai.
r.
dehnp euth
f.
10. Tr\6r)
dLTr\6r)v] is
doubleness?
At-
used of that which has a
Gr. is illustrating the doctrine of distinctions in the Divine Being by an analysis of human consciousness. But it might be urged that the
double character, e.g. the fold of a garment, or the overlapping of the bones in the skull. Here it is used of the combination of different ele-
human analogy does
ments.
not suggest idea of distinct hypostases. This further step Gr. attempts to prove by showing that all relationships within the Divine Being must the
order to be living living, in the full sense they must be personal. Augustine approached the same question from the moral consciousness and the idea of Divine Love. See de Trin. vi 5, viii 10,
and
be
in
ix 2. 6.
oi Se ev vTrocrrda-ei]
possess
any
//
does not
subsistence at all,
5
acre/3e?
rovrov
wf)
ei>
ev eavrf/ SeiKVVOvcrrjs, ov/cer^
fj,rjv
i.e.
n.
Kara
consider the /merovffiav] living by a participation in ace. to would This, Gr.,
Word as ///I
.
involve di.7r\6ij and avvOecris, whereas he maintains that the Word is cu rofay. The Word does not partake of life, as we do. Life is absolutely His. Cp. infra avrofa-r]v...ov fays el ovv] As a result of the 15. possession of life we must postulate that the Word possesses will and the power to carry out what He wills.
15
GREGORY OF NYSSA
10
ovBev yap aTrpoalpeTov TWV ^(DVTCOV ecrri. rrjv Be teal elvai Kara TO d/c6\ov0ov BvvaTtjv Trpoaipea-Lv TavTrjv
eVrt
euo-e/3e?
5
dSvvarov
TO
6/jto\oyoir},
TO
TTOppw TJ}? Trepl ovBev yap dBvvaTov. Oetav Oecopeirai
(frvcriv,
6jJLO\oyelv rov \6yov
10 TO
iva
[iij
dbwaTCDS ^X ol/
TWV evavTiwv e
d\\QTpia yap
7r(^ l>ra
Oeias
Trjs
&
dX\d
teal
teal
rj
Trpo-
77
Trepl
&vv8po/jtrj
ev
Svvd/uiecos
TTJ
TL BUVCLITO, Trpo?
jjuev
tcaKtov
TI]V
Trepl
TOV \6yov
$vva/j,evr]v Trjv
(fujaea)^
TO
CCTTI
TocravTTjv eivai
earl
teal
iTrep TO
TWV
ov8ev
Trpos
Trpoaipecriv
15
Be nraaa
^vvafLW, oar]
avTrj TrpoOeaet Oewpovjjuevwv, 8e TL
dTre/j,(f)aiv6vTa)v
dvdytcrj
Svvarov
vTro\rj^lre(t)<>
OtwpoiTO, d^vvafjiias T
CLTT\OVV
TO
rt9
/JLTJ
fcaracrfcevdcrei.
Oelov
TO)V
rrjv
Tt? fw|^5
yap
TrdvTws
jjit}v
^ecrt?,
el
Xo-yiecr$at.
TI]V
pOTrrjv
TT^O?
KCLKICLV
d\\d
irdv o TI Trep CCTTLV dya66i>, TOVTO KOI /3ov\ecr0at,, (3ov\ofjiev7]v Be TrdvTws KOI &vva(T0ai, 8vva/jLevr]v 8e fjirj
dvevepyrjTOv
dyaOov
evepyeiav ayeiv. Te
cro^>co9
i
a.ivov
!
|
12
d\\d
elvai,
icai
Trdcrav
Se
o
dyaOov
/cocr/zo?
Te^viKcos
!!
exft
dnp euth
om
e%ot vulg
|j
e
I
||
i!
ev
TO,
6
:
rot
TWJ>
vulg
15 o TL Trep}
CLVTO)
dpa TOV
Oecopovfjieva.
5 evTLV VTro\ri\l>eus favTuv] OVTWV d I TWV 1 vulg TL] 7 om Se fl vulg
et?
TrpoOecnv
/cal
ctTre/u^.
]
oirep e
aTre/j.-
n euth
5i i/arat
||
1 ;
vulg 1
//^ will prove" /caracr/ceuaVet] establish. Cp. K.a.Ta.ffK.eva.l s prol.
4.
or p.
2.
6.
row
d,7re/u,0ati 6i Ta)j
ATre/u-
]
present a different to be incongruous, appearance, a common word in Gr. Cp. c. 10 TO offov eo-TL...5et;d/m.ei>os, evirpfires is
aivei.v
dTTf/u.ali>oi>
to
Cp. also
dTroTrotetcr^w.
15 cos dva.pfji.oaTd re /cat airefjuftaLVOVTO. wept TTJS deias 0ucrewj oo*yfj.a.TL-
c.
used
8.
Trpodeais] equivalent to Trpoctipecm. 12.
7rcu>Ta
5eJ
as-
A further
almost
of the
Word.
Po7rvj
the argument, postulating goodness as a necessary quality of the activity
inclination,
A
Cp. c. 4 dvevepyyTa. re /ecu orara rd Trap rm.lv p^ara.
cii i
Tro-
18. The outcome of dya66i>\ the activity of the Word is to be seen in the Universe, which is the expression of His character.
K).
For
cro0c5s]
this predicative
force of adverbs and clauses with deupe tv cp. fterct Trvtv/jiaTos
step in
=
impulse. dye fp777Toi ] 17. inoperative, inactive? common word in Gr.
op/j-rj
c.
16
TO
5
adverbial c.
dewpov/mevov,
oVof
5ieo5t/cu5s ^ewpetrai.
eV
TT?
2, p.
and
14
esp.
CATECHETICAL OK ATIOX \oyov epya rd jravra TOV fftWo?
/cat,
/jiev
on
0ov
OTL
II
earl, Trpoaipovf^evov Se, 77 \6yo
B
Kal
oro(f)6v
Tmi TOK, Kal ovv
evret
eo~riv.
dyadov ofjioXoyeiTai, TWV clprffMevwv TOV \6yov epyov TOV TOV TO dyaOov Kal alpovp,evov Kal Svva-
elvai, ,
^670? OUTO?
>
eo~Ti,v,
%p
eTreiSrj
5
TTapd TOV OV (TTl Kal TOVTO
-rrpos TL \eyojjievwv
Kal TOV TraTepa TOV 10 ov ydp av eirj Xoyo?, JAY) TIVOS wv rc5 \6yo)
7T( iVTa)$
/
CTTL
6T6/30?
TpoTTOv yap Tiva TWV
Xoyo?
arjfjLacria^
Koaao^
6
TL
dyaOov re
KpeiTTovos
Ti]<;
Sid
Se
O
TL
ei
\6yov o~vvvTraKov6o~6ai
el ovv StaKpiveL TM a^eTLKW TT)? armaaias ij TWV aKOvovTwv OLavota avTov re TOV \6yov Kal TOV oOev e OVKT av rjblv KLV&VVVOL TO avo-TtjpLov rat? rot? Ta TWV \ov$aid)V 7rpeo~^evovcrL
\6yos
KaTepcov Tt^v aTOTciav KTOV Oeov \oyov Kal evepyov Kal
T
Lcnys
TOV T6 iravTO.
3
OyttoXcryemu
euth li
9
jj
1
o
vulg
||
KpeiTTovos
4.
\\
6
om
12
||
hi
oi.a.Kpi.vr)
indicates
ex-
1
cellence.
T&V irpbs rt] a relative term. cannot understand the term Word without reference to some other Being. 11.
We
4
12.
TOJ
TTJS
o"^M-
]
owing
character of the teri. SX^CTIS denotes relation.
to the relative
TO, rcDy
15.
I. Trpefrfievovffi]
who pay honour
to the beliefs
1
Jews. Ti/j.di>.
^Ojiccu
Kal
ilpeo-fieveiit
Cp. Plato
here
=
those
of the
cre/Seu/
or
186 B &p\eyuv, Iva rtyyTlv. Cp.
Syt/>.
5e O.TTO TTJS la.Tpi.Krjs
irpc<rpevwiJ.cv
TJ]V
Aesch. Cho. 488. 6. (TvvVX@?i va 1
<-]
w/xoXc^ijTcu
hn euth
dehnp
vulg
|j
j!
to/moXoyeirai
e
8 o de X.] apa o X.
14 KLvovvevei. defln vulg
vulg
and
crTj/xacrtas]
that
else
rwv
5
j|
TO \oyov epyov
TOUTO] ouros euth
15 rois re vulg
everything
eh
oirep
ij
KOCF^OS f
agree with?
The Christian doctrine of God is unique, but it presents points of contact with Hellenism and Judaism. Cp. the summary of Gr. in c. 3. ib. e/c0.] i.e. the personal subject implied in rcus E. /max- vir. 17.
TOV re
fwj ra]
The
article
belongs also to tvepybv and Troir)TLKOV. Confessing the living and active and creative Word of God, a tiling ivJiich the Jeiu does not
He is referring to Heb. iv which was understood by many
admit. 12,
of the Fathers to refer to the Personal Word. The Logos doctrine of Philo is the nearest approach to the belief of which Gr. is speaking. But in Philo the Logos is rather an abstraction than a personal power, and could not be said to be (av.
15
GREGORY OF NYSSA
12
louSato? ov oe%Tai, xal TO avTov re TOV \6yov KOI TOV
ov ofjLO\oya)v, orrep 6
Kara
Siacfrepeiv
fjir]
06 ev
ecrTLV.
TI]V (frvcriv
ooo-jrep
yap
eft
etc
i]fj,cov
TOV vov
elvai
(frafjuev
TOV \6yOV, OVTe oV O\OV TOV aVTOV OVTa TO) OVTe rravTaTraaiv eTepov TW pev yap e etcetvov elvai a\\o TL KOI OVK eicetvo e crrt TW oe avTov TOV vovv et? TO e^^ave^ VU>,
5
av GTepov
ayeiv ovtceT KaTfl Ttjv
10
TOV
6
teal
6eov
TL
TO)
\6yos
etcelvov
Trap
WV TpOV
V
<>V(TIV
a\\d
VTTOVOOLTO,
TO) V7TOKL/jLeV(i)
ZOTIV
OVTC0$
v$eo-T(ivai
Kaff
eavTov
fjuev 1
ov
$iijpr)Tai Trpos e/ceivov, Trap
TavTa
Se
KCLTCL
6tre
cro(j)ia,
om
i 1
vulg
o
eh
TT)V
KeiV(p TO) Sifl
(j)V(TLV
/cat
||
TO ^r[\ incipit g dl vulg
eivai.
|j
|j
i diafideipeiv
5-6 ro
/JLGV...TO
e/ceti/o 1 8 uv] ov 1 vulg vulg vulg euth 14 /ca/aas K. 0. av. /cat davarov g 1
rto
aVTWV
TOOV
evpiaKOfjievw etre yap dyaOoTrjs, etre Si/m/u?, elVe TO diSicos elvai, elVe TO /ca/c/a? KOI OavaTov
4 OVTOL}
j|
vTTocrTao iv e^et
TIJV
Seifcvveiv ev eavTw, a Trepl TOV Oeov /caOopaTai,
1!
||
vulg
||
13 ayadorrjTa
[I
e/c
3
r. v. efi THJ.UV
5e efn euth 45
|j
7
dwa/JLLv
om
rt
(rofiiav
||
/cat
i.
TO
Though
5ia0.]
yto?
from the Father, the Word This is possesses the same nature. distinct
illustrated
by the
human word
to the
relation
of
the
mind of him who
utters it.^
6.
TU>
fact that 8.
it
TGJ
l
but Giving to the manifests the mind itselfS With Gr. uTro/cetfiei/y]
oe]
TO vwoKfinevov practically always is used in a sense approaching to ovcria. See c. Eunofti. i, p. 520 (Migne) cvi TOJ
vTTOKi/j.^v^>
-irpoffriyopias.
^Cp.
Tpds
5ta/ce/cptTai TTJ inroaTacfei, /cat ov 5ta5-
piffTaL
TW
(note).
vTTOK.eLfj.evii)
account of Gr.
s strict
On
use of terms,
Rupp (Gregor von Nyssa, p. 168) thinks that the present passage contains a gloss, but there is no variation in the MSS, and the assumption is quite
unnecessary,
may have totelic sense of
its
VTTOK.
as
TOJ
common
subject.
uTro/cet-
Aris-
The word
and
subject,
irepl
p.
mind
yap TO reXeiov
et
5
TO
the
this sense of TO
for
Cp.
prol.
...doii]
viroKfi/mfvov
6^0X0-
For a similar use of the yetaOai. word cp. Basil Ep. ix 2, and see Bethune- Baker Texts and Studies, vol. vii, no.
13. 1
by"
or
i,
p. 82.
is eupttr/co/uej/^] is discerned <"ioho
who
possession of the characteristics.
efiapfj.ofrvTes
of this treatise
c. 3
one
is
another.
il>.
dyadorrjs]
same
The
known by
the
distinctive
construction
broken. The text of Euthymius (which reads dyad6T->jTa...duvafjiiv...
is
unanimous verdict of the MSS of the Or. Cat.} represents an attempt to correct the Prob. grammar of the passage. Gr. intended to make the words the subject to a verb, but in cornpleting the sentence he has given it a different differe turn. For a similar break of construction cp. e.g. aotpiav against the
CATECHETICAL ORATION Kal
TOLOVTOV 6 Xci)? .d
ar/jjieLov rt?
TWV avTwv
TO 6V TTaVTL T6\LOV,
LT
dv67Ti$e/CTOV,
(f>00pa$
13
TTOLOLTO rr}?
LT6 TL
TOV TraTpos fcaTa-
evpi^aei crrj/jLLWV icai TOV e
e/ceivov
\o
2. 7rl
&e TOV
llcT7re/9
TT}?
/jLL/Aij/AaTa TTJS
0ea)povvTs
dvaywyLtcws TOV avTov
5
KCLTO,
eVVOLCt 7rpO(Ta%07]O 6/jL0a,
d
aXX e^
(frvcrei.
fcaO^ ?7yu,a?
(frvcrea)?,
TOV TTVeVfJLaTO^
T7J TTGol
crKids TLVCLS Koi
TWV
etc
k yvwfJLev
vTrepKifJiev7]s
TpOTTOV KOi
rjfjia^
\6yov
Svvd/jieais ev Trj /caO
TO
TJIJLWV fiev
TrvevjJLa
r/
TOV aepos eoTiv O\KJ], aXXoTpLov Trpay/jLaTOS rrpos TTJV TOV 10 (TvcTTao-Lv dvay/caLWs elo-ekKO/jLevov re KOI Trpoev rc3 2
om
rts
1
vulg
\\
Kaipw
3 evp-rjcreis
vulg
T?)?
5
j|
eKtycovrjcrews fl
avaXoyiKus
TOV \6yov vulg
6
1|
h cere TL
1.
of this kind of the way
rotourov] is
whatsoever
made an indication the
of apprehending
Fat Jier: 3.
TUV O.VTWV} The unity of Word the gives to the characteristic qualities as the 5td
nature
same
Father possesses. fKeivov
e
//>.
Human
2.
an analogy
to
separated from the Word. But while the human breath is somethingforeign
man
nature, t/ie Spirit of God is one willi God in being, and at the
same
^
s
time,
like
the
Word,
subsistent, possessing will,
is
self-
activity,
and power.
The alterna dvayuyiKus] tive reading dvaXcryi/ca;? is a cor rection of the text. Awvyory^ or avayuyr) ^vffTLK-q is a phrase which See constantly occurs in Origen. Philocalia (ed. Rob.), i 22, xxvi 4, 8. It is used by him to denote the 5.
process
of
literal
Scripture
Here
significance.
spiritual
the phrase is used of ascending* from the experience of human nature (rd /co.0 TJ^CIS) to the nature of God. Just as, by an ascent from
of our own nature, we recognized in the transcendent nature
by which
Word. This passage ] is adapted in the form of a paraphrase by Ps.-Cyr. Al. de Irin. c. 6 and In the case lo. Damasc. F. O. 7. of our bodies the breath which we inhale and breathe out is some
the existence of the
nature supplies also the existence of the In man Godhead.
Spirit in the breath (Tr^eC/m) accompanies the ut terance of the human word (\6yos). So in God the Spirit cannot be
to
meaning
the facts
thai
u^ecrrwra]
from Him.
subsists
moral
to its
from the
ascends
Scripture
and
the
reader
of
().
d\X
e0
r/
ucDj
/
i
thing foreign
to
Divine Hz/eC/ua, with God. 10.
b\Krf\
our nature.
The
however,
is
one
TrpdyfjiaTOs]
i.e.
drawing.
ib.
d\\oTpiov TOV d^pos, which nature of the body,
is
foreign to the
llpos is governed by d\\oTpiov. Cp. c. 5 dXXorptwdeiffa. TW dvo/Jioit*) Trpos rb dpXfTVTrov
(note). 12.
oTrep] i.e. TO Trvev/jia,
becomes
which
a voice or utter or force ance, revealing the meaning of the word. (fx^v-f],
GREGORY OF NYSSA
14 r)
TOV \o ryov bvvafjLiv ev eavrfj cfravepovaa. Oeias ^ucreo)? TO aev elvai Trvevua Oeov evcre/3e^
>yivTai,
eVt Se
TT}?
evouLO-0r}
TTJV
tcaOoDS eooOrj /cal
y
e\\i7reo~Tepov TOV rj/jLerepov
\6yov TOP TOV 0eov elvai \o ryov,
TOVTOV ueTa TrvevaaTos Oewpov^ievov
5 eiTrep
elvai
ev
fcal
6eu>
elvai Oeov oia TO ur) &elv
\6
e/ceivos
oi%a
TL ica&
a\\oTpiov
urjv
TOV jj^eTepov TrvevfJiaTos e^wOev eirippelv TOO avTM vivevQai TO Trvev^a OeorrpeTres daTiv
aXX
OLcr0ai
ov
TTLcrTevoiTO.
Oeov \o
609
atcovcravTes ov/c
i yoi>
avvTCOo"raT6v
10 TL TrpdjfJLa TOV \oyov u>?]0r)/jLV, ovSe etc ^aOr^aew^ eyyiovre $ia (frcovijs Trpoffraivo/jievov, OVTC fiera TO ,
ovSe a/VXo TI
$ta\v6/uievov,
OVTOV, ola rrepl TOV iifJieTepov
oucriwSw?
vfaaTWTa,
\6yov OewpelTat Te
TTpoaipeTi/cov
TW \oja) Kai
av/jLTrapo/jiapTovv
(fravepovv
ov TTVO^V aV^yLtaTO? evvoov/juev TO /Aeya\eiov
rj
\oyos vulg
3
om
rt
vulg
H
JJ.TI
5eti>]
1 1
||
TOVTOV]
human word,
of which
is
always seen to be ae-
Vfupovfjievov).
Word not
by
(e/cetj/os),
fall
part,
!
TOVTOV refers the expression
companied with breath /J.O.TOS
fg
TTpcxfiepo/mevov
etVep
5.
to the
f
vulg euth 245
1
vulg
/^-rjdtv
eTreiapeiv fl
7
|;
(juera Trvev-
The Divine
which certainly does
short of
human
its
counter-
must similarly be accompanied d/XXorptoi
TL]
We
are not to
suppose that in the case of the Divine has an Trvev/Ao. something foreign influx from without (^udev eirippetv)
into
comes 14.
in
God, and that
Him
this
be-
the Spirit.
oi crtwScos
u0e<7Torra]
The
Word
has no mere transiIt does not come tory existence.
Divine
!;
||
5
TOV
8
om 15
after
irv.
TO
TO
to exist in the
Trddr),
it
Godhead
as the result
of instruction. It is not a mere utterance of the voice, passing away
/cat
avTov
Oeov, TTJV
TO
evep-
yap av KaOaipolro el
$vvd/jL(i)S,
6 om etvai. e vulg fl euth 11 oi;5e...ou5 1
I
irv. f
Ps-Cyr Al
has been uttered.
It
exists
manner
of real being (ovcrtwSws u^eo-rwra). Cp. c. 4 oiVtw5u;s i In both places 0e
v(f>.
15.
^ce^a^rj/vores]
that there
Trveuyua. 6.
\-,
d\\
evepybv
6eia<$
T>}?
li
/cal
OUTCO? Kal rrvev^a fjiefjuaOiiKOTe^
15 TravTOovvafjiov
TOL-
7rdo"%ovTa
God.
To
avfj.Trapofj.apTovv
which
explanatory clause, panics &c. 17.
having learnt
a Breath or Spirit of
is
irvoriv acrd.]
is
an
accoin-
ive do not conceive
The of it as an emission of breath. sentence is resumed by d\\d below, the clause ^
yap...virovoolTO being
parenthetical. 18.
raTretrorT/ra]
Cf. antea
TO TTJS (/screws Trjs ^Tpov avvTaTrtLvovvTai. irpbs
ib.
/j-eyaXelov]
Cp.
c.
c.
i
r//neTpas r,
p. 8.
CATECHETICAL ORATION KCL&
TOV
o/jLOioTrjTa
d\\d
vTTovooiro
&vva/j,iv
TO
KCLI
rjfjLerepov
V
avTrjv
ovcrico&r)
15
avTO) eavrrj^ ev
e
ioia^ovcTT] uTrocrracret Oewpov/JLevrfv, ovre ^copia^rjvai TOV 06ov, eV co eo~TLV, rj TOV \oyov TOV Oeov, a) TrapofjiapTel,
rrpos TO avvTrapKTOV dva^eo^evriv, d\\d TOV OeOV \OJOV Kdff VTCQVTCLGIV OVCTaV,
OVT
Svva/jLevrjv
KCL&
O/JLOLOTTJTa
5
CLVTOKLVIJTOV, dvepyov, TrdvTOTe TO dyaOov Kal Trpo? Traaav TcpoOeaLV avvSpOfjiov e^ovcrav aipovfjLevrjv
TrpoaipeTiKtiv,
rfj /3ofX7;cr6t TTJV ovva/jiiv.
3.
TOV
"Ho-re
eV
Trovfievov
dtcpi/3a)^ TCL /3dOr) Ttj
/Jiev
Tiva KaTavorjo-iv
tyv%f)
TT)?
/cara TTJV
oiacr/co- 10
Oeoyvwcriav
TavTrfv TOV /jLvaTTjpiov /3a9vTrjTa- TTCO? TO GCTTL Kal oiafavyei TTJV egapiOfiTja-iv, 15
Kal dpiOfjirjTOv
O,L>TO
i
om
TO d
3.
5vva.fj.Lv oucrta 5?;]
2.
\af3ei.v fl
as a
power
being, to be regarded as existing in its own right in a subFor vTroffracns sislence of ifs own.
really in
in this
sense cp.
c.
i
init. 5ia.Kpicriv
] dissolving info C p. Greg. Naz. Or.
dvaxeo[j,evr]i
S-
non-existence? xxviii
yap
r^ \oyov ... x f o/j.evov ; Avuir. etVetV \v6fj.evov.
c.
p. 8
i,
/j.eTaxupui>
(is
OKVUJ
Cp.
avvirapxTov.
after the Ka6 6. inroaTaa-iv] manner of an individual subsistence, almost = as a person. 3. This doctrine of God is full of Yet it is the mean between mystery.
the
TOV fAvaTrjpiov TO dTropprjTov
KCLTO,
opposing doctrines of Judaism
and Hellenism.
\Vith
Judaism
it
preserves the unity of tJie Divine \Vith Hellenism it teaches nature. At the the distinction of Persons. same time it is a safeguard against the errors of both.
n.
ev
/j,v
T.
i//.]
The
corre-
sponding clause is /mrj /j.4vroi.. It is possible to have an inner, secret
vulg
||
5ta
fg
vulg
l
(/cara TO
awopp^Tov) apprehension ot nature of Deity in the mind X ?)? without being able to ex( press it in words. ib. \fsvxy] used here as comm. in Plato for the organ of the vovs. Plat. Tim. 30 B vovv 5 a.8 X W P S Cp. ^I X^s aduvaroi irapayevt(T0a.i TW. ib. a moderate /Afrpiav rivd] Gr. is degree of apprehension. conscious that the doctrine of the He does not Trinity is a mystery. claim that his argument is in any His analysis sense a proof of it. of man s nature is only an illustration. admits of being dpid/m. fjTov] 15. numbered. Cp. Just. Mart. Dial. 128, where the Son is spoken of as
the /"
dpid/j.u erepov TI,
he says that the to
Moses
^Vepos
ibid. 52,
where
ecrri
TOV ra irdvTa.
Xeyw d\\ Such expressions are
iroir)cra.vTos
yvufj.ri.
and
God Who appeared
$eoO,
dpt.dtj.aj
ov in-
tended to mark the individual existence of the Persons in the Godhead.
GREGORY OF NYSSA
i6 teal
8i?7p77yiteVa>9
5
oparai
/cal
ev
Kara\a/jL/3dveraL,
fjuovabi
TM Sicopio-raL a\\o TL TO vTrocrrdcrei, Kal yap rfj VTro/cei/jievw. TrvevfAa, Tpov o \6yos, fcal d\\o TrdXiv e/ceivo, ov /cal 6 Xo^yo? aXX eTrei&dv TO ^LatceKpifjievov Iv earl /cal TO TrvevfJLa /cal
Sia/ce/cpiTai
TOVTOLS
vTroo-rdaei
rf/
TTCI\IV
KaTavor/arj^,
ov
Sia/j,epi(T/JLOv
Trpoo- ieTai,
^
TTJS
GO?
ov
/cal
TO
a^i^eo-Oat KpaTOS 669 OeoTrjTas Stafybpovs
TW
IJLIJT
10 8id
1
TMV Svo
vulg
vulg
3-4 aXXo yap...Tepov
10
||
!
yue/iept(rrat fg
5to>p.]
Jl
rw
||
a
dtrjprj/j.ei
1
ev
d/mpi(TTOS T(
ib.
et
/.te/xeptoTxei ots,
eiTreiv,
i]
debris
T6
VTTOKeLfJLV^!\
ovv
/j.ev
M.
346
7,
/j,6vais
?rp6s
olov
VTTOK.
TWV.
Thus
nonym
for
it
(pvrov,
comes
ovffia.
aicrdr)
/cat
ov
ytu/T^urjs
uTro/cet/xeVwv, rQiv eoiKo-
to
The
be a sy glosses
rrj
and rrj (pvcrei found in some MSS of Euthy mius, where this passage emoted, are attempts to interpret VTTOKf.lp.fVOV.
ov irpoaleTai] does not admit in the sense of the polytheists, who are here in view, although the Arian opinion led to 7.
of
division,"
||
r?j
ws]
7
result.
TO
ib.
TTJS
the might of the not split up by
/uo?>.]
Divine sovereignty
is
being divided into different kinds of Godhead. Gr. has to be on his guard against the charge of tri-
works, Quod non sint tres Dii and
ovaiq.
TO
vulg
is
subject instances
raXrjdes
re 5ei TLOV
dvTi\rj\l/i.v
&v6pd)irov,
sq.
Aa/SetV
5ui/aTcu...<TiWcrews
1*
theism, which was actually brought His two against his teaching.
For subject-matter. of such use in the Or. Cat. cp. prol., The Stoic c. i sub Jin., and c. 5. writers used the word to denote the of things, the real substratum existence lying behind that which was perceived by the senses. Cp. or
Sextus A.
euth 16
in
Set
.
used in Aristotle to denote
same
the
way
crwro/wws
desunt
d\r]6eiav,
Trji>
vulg
[Jt.e(roj>
Cp. Greg. regards subject-matter. Xaz. Or. xxxi 14 (Mason, p. 163)
is
VTTOKei/mevu] rr;
o Xo7os]
is perceived in ws] that involves division. it is distinct as 2. Sta/ceK/HTcu] regards person, and not divided as 1.
KaT
^wpelv
v7ro\7J^jr60)i>
1
2
r^
lovBai/ca) Soyf^aTi avfjiftaiveiv TOV \6yov, d
/jueo-ov
euth 24
TOV
evoTrjs
(f)vo~ea)<>
fJir^Te
the de
Communibus
Notionilnts, are
intended to guard against miscon ceptions of the Tripersonality of the Godhead. On the fj-ovapxt-a see Ath. c. Ar. iv i wcrre dvo p.v elvai.
Ilarepa KO.L Yiov, ^ovdda de ddiaipeTov /cat ao X -O Toi .
5
civ /cat
ov
5vo
ourw
dpxo-i
yitta
dpx^l deor^ros,
odev Kvpiws
/cat
/cat JJ.QV-
apxia Cffriv. Cp. Greg. Naz. Or. xxix 2, where the ^oi/apxta is denned as
oi>x
dXX Kal
T]V
rjv
v 7repiypd(peL Tr crews 6fj.oTi/m.La
c
i
yvu>fj.7)s
/ctfTjcrews, /cat
av/uLTTVOia,
/cat
irpos TO ev TWV e^ avTov
(rvvvevffis.
For ffv/mfiaivew] 9. agree u nth this use of the word see c. 17 TT\V \vo~iv rots Trpo\al3ovai av/j.(3aivoi>(rav. .
Cp.
c.
10.
27. 5ta fj.eaov]
Ace. to Gr. the God mediates
Christian doctrine of
between opposite errors.
Its strength
CA TE CHE TICA L OKA TION eicaTepav re
TMV aipeo-ewv fcaOatpov&av TO
7rapa&xo/jivr]v KaOaupelrai TO
xprjo-i/jiov.
Boyfia
TOV
TTidTei
Trj
7ro\u$eo9
rr?9
fjiev
e\\i]vt^ovTwv fyvcriv
t>7ro\7?-v/rea>9
rj
EXX.T/^ tO yU-OL
7-779 r)
rj
evoTrjTO?
0ucreo)9 evoTrjs
KClTd
T(i$
V7TO-
TO ev TT\avw^kvwv o npiO/juo^ r/J9 TpidSo?, &6 et9 7r\r)0os ecTKeSao /jievcov 6 Trjs e^or^ fJiev
TWV
Trepi
Et Be dvTi\eyoi TOVTOIS 6 IofSatO9, ou/cer a
4.
(Trnj.a<Tia.i>
d
||
ro
w
+ Tts
1
vulg
\\
12 Xo7os] desinit euth
4. 13 curt
vulg
\e-yei
(pavracria, which is in and the equivalent of Kard-
presenting truth in its proper proportion, and in setting forth both sides of the antithesis exhibited by the Tripersonality and Unity of God. Cp. Bern. Tract, de Errore Abaci. 3. 7 Novit pietas fidei... medium iler tenens, regia incedere
remedy being found for the wrong
via.
opinion entertained on either
lies in
i
in
.
its
Atp. is here used non-ecclesiastical
cupfVewj>]
earlier
and
sense = a school of sect of philosophy.
thought,
a
3.
is
Damasc. de Fid. 6.
is
/catfcupe?Tcuj
overthrown."
reproduced by lo. OrtJi.
i
7.
Trapa-ypa(f>ofj.i>ris]
0eti/= to draw annul. cancel,
a
IIapa7pd-
line
across,
fancy of a plu a term found both and Aristotle, is the process by which objects are presented to the mind, so that it may receive ib.
7r\f]d. (pavT.~\
rality. in Plato
impressions from them. Then it is used of impressions received in this It is a favourite word with way. Stoic writers, Taaia, which
who distinguish (pavmay be fallible and
have no real object behind S.
fallible \rj\{/is.
In the present passage the
word suggests an unreal imagina tion. f).
KaraXXrjXws]
an appropriate
For
Ka.Ta\\7)\u)s cp. c. ...TTJ 0l (Tl TOV \6yOV.
i
side.
/oaTaXX^/W
i 2. ecr/ce5.] thedoctrine of the unity a remedy for those whose allegiance lias been divided amongst a plural who have been scattered lit. ity, The word amongst a plurality. tffKfS. as compared with the pre
is
1
This passage
5
TraXiv Se
/^ovr], OepanrevOeiari^ etcaTepwOev tcaTa\do-6{3ovs VTTOVOias eaii yap cocrTrep Oepaireia 10
r/}9
TCOV
6
8e
fyavTacriav.
7r\.Ti0vvTiK>}v
TOV
6
ef
(
/zez>
Kara
7r\dvrj, Trjs
&M/cr)
K
7Tapa/JLVT(t)
TWV
irvevfJLdTOS
/cal
yap lovSalov \6yov TrapaSo^fj Kal
TOV
re
Trj
et;a(f)ai>iTaL
TTJV
av ex
TOV
it,
from
ceding TrXafw^cfi/cjj/ may suggest the thought that polytheists had not merely wandered from the truth, scattered but had become by the very nature of their creed. There possibly also the thought of a distraction of mind. Cp./>;W. p. 5 TO effKedaff/mevoi rrjs diavoias eis TT\TJ6os tieuv. is
4. The yew may be further con vinced by an appeal to Scripture. To take one passage out of many, the
words
By
the
Word
of the
Lord
GREGORY OF NYSSA
18
TOV IGOV Bva/coXos
6
yap T&V
avTa>
etc /c
crvvTp6(f)(jov
5
ovcriwSws u^ecrrwcra? teal
yeyevrjfAevwv
yevrjcrerai
Sibay/jidTcov
TrepieKTi/cds
/cal
etc
OVTCOV,
TWV
re
TroirfTiKd^
Bvvd/jii$,
TWV
A.6
T
rj
TO yap elvai \6yov 6eov
ear at, fyavepwcris. Oeov,
eicelvov
Trpos
TWV
Oeo-
dpKel Se pias
TrvevcrTcov ypa(f)wv evapyecrTepov oei/cvvTai.
[jiapTvpias eirL/jLvrjaOevTa^ rot? (^tXoTifMOTepoi^ Kara\L7relv
TWV TT\IOVWV
Tft) VpCTlV. Kal ovpavol ecrrepecoOrjcrav
OL
XojW TOV
TTjV
TU>
10 avTOv
Trdaa
Trvev/juaTi
;
OVT
yap pfj^a
yap av Ka9*
TI
el
r^}?
r)/jiTepa$
TOLOVTM
efavOpWTri^ono, TOLOVTW TTVeV/JiaTl TOV TOV TTaVTOS KTOII] idiov
i
13
/cat
et]
vulg
||
7
(piKoTTOvwrepoi.? fg*
moiitJi
point
Word and the
the
to the existence of Spirit as personal,
self-subsistent powers. for this use of av i 7ei ?7
with Fut. Indie, see Goodwin Greek
Moods and oi
4.
Tenses, crtwSws i)0.]
37.
Cp. antea
c.
2
with note. con 5. irepieKTiKas ruv OVTUV] all The taining things which exist. which Gr. single quotation gives only illustrates the existence of X67os and [\67o^]
TTvev^a.
he
oi)
as
veffTWTa
7rot?7Tt/ccu
dwd^ei s.
But
thinking of other passages of the O.T. which speak of the Divine Spirit as upholding and containing is
all things.
Cp.
Ps. civ
cxxxix (cxxxviii)
7,
29, 30, xxxiii 4,
(ciii)
Job
esp. Wisd. i 7. 0tAort/xoT^oois] i.e. more ambi 7. tious for complete investigation.
and
The
Paris edd. read 0i\07roi/wr^pois which is a correction of the text. 8.
6.
Ty X67^] from In
TTOLW
Trvevfjia. /cal
(frvcrecos
Ke^pijaOaL \oyw TTOL7]Tr]V
vulg
||
TO /cal
&O
8 evpecriv]
vulg
were the heavens established, and all the power of them by the breath of
His
TOV
\6yos, OVTG daOfjua TO
6
o^LOiOTTjTa
Oelov
KVpiOV,
\6yw Kal
TTOLW
CLVTCOV.
StW/u?
r]
7ri>ev/^ari
the
original
Ps. xxxiii (xxxii)
passage there
no reason to suppose that a refer ence to a personal Word is intended, though the passage may have influ enced the Logos doctrine. The word for breath is identical with that for spirit in Gen. i 2, but the parallelism suggests that the breath of His mouth is synonymous with word. Gr. interprets the passage is
ace. to the
methods of
his time.
in the original pas host and refers to sun,
10.
8vva/uu.s]
sage means moon, and stars. 11.
p7?/Lta]
The Word
is
not mere
neither is the Spirit utterance, mere breath. These ideas he has refuted in cc. 2 and 3. e^avOpuiri SQLTo]
13.
fined
by
/ca#
b/Ji.
r.
TJ.
further (fivcrecos.
de
Cp.
infra TO 6elov Kardyovres. Translate wojild be lowered to the level of
man. 14. doy/jLaTifaev] used freq. by Gr. with reference to the doctrines held by heretics. Cp. c. 9 (sub _fin.),
c.
15.
CATECHETICAL ORATION
1
9
Tt? Be Kal ^vvafjas ttTro prf /u, drcov teal 0)9
e^apKelv
Svvd/jbewv
el
;
Oeov \6yos
TWV
aaO^aro^ T7j\(,KavTr}, ovpavwv (Tvaracriv Kal TWV ev TOVTOIS yap O/JLOIOS TCO rf/jierepa) prj^a-ri Kal o TOV
7T/909
TO Trvev^a TO) Trvev^ari, ofjioia TrdvTO)? CK Kal oarjv o r)/j,eTepo$, Tocravrrjv Kal
Aral
6/jioiwv
^vva/jiis
T)
5
d\\a /JLTJV dvevepyrjrd rov Oeov \6yos TTJV la^vv e^ei. re Kal avvTroarara ra Trap ^fjilv pr)/j,ara Kai TO Tot?
6
^o^evov
airpaKra Trdvrws Kal
irvevfjia.
KaKelva KaracrKevdo-ovcriv TOV Trap
rjjjiiv
01
TTpos rrjv
O/JLOI-
\6yov TO Oelov Kardyovres.
el Se,
10
\6yw TOV Kvplov \eyei Aa/3t S, ecrrepewOrjcrav Tc5 ev avTtov al Bvi Kal TrvevfJLaTi TOV dfjiew ovpavol cos
OL
6eov
TU>
crvGTacnv
T?]v
eo"%ov,
dpa o vi ecrT rjKe TO
d\7]0Las
Tr}?
ev ovcria Kai Tcvev/jba ev vrrocrTao ei
\oyov
,
\eyew 15
AAXa
5.
e /cat]
TTOLVTOL f
g*
5cu
TO
/cat
TO
/cat
\*
elvai
fjiev
dp
5 ot^frat
vulg
8
|j
\6yov Oeov Kal
vulg
1
9 KaraaKeva^ovcriv eg
il
13 fx ovcrLV e
ij
N
r
!
vulg
4 T^eu/xa]
Mere utterances and would not suffice for the framing (vvaTacnv} of heaven and the powers therein. breath
ctXAa
6.
^771
]
of the
fj.evr]v
TTi
Spirit are absolutely in-
5.
Our
V
||
om
and
TacrKeudfciv (note) 13.
and
TOV ep 12 Tr^euytta 16 \oyov] om p ||
5.
^art e
active
Trap
|
1
unsiibstantial.
For
awecrT-rjKe]
[4.
irTroordcrews
/ca-
cp. c. i /caracr/cefdcrei KaTacrKevcus (prol.}.
Disestablished? as a
thema of the Nicene Creed
avevepyriTov elvai. i.e. the Divine \67os euyU.a: prove that the JJivine
CHAPS.
o A. e
[
om
inoperative Cp. antea, of the Word, dvva-
P.TI
Word and
I
Trz/ei
7
vulg
used here uTrocrrdcrei] synonym for o^cria. Cp. the
/cd/cetVa]
9.
and
5e
power
||
||
irvev/maTa
&td Te
In our case the the breath which
utterances and accompanies them are and unsubstantial. c. i,
ovpavov deghlnp
rts 5^]
i.
2
|j
Trvev/jia
rj
oi crtas.
ana-
e
erepas Teaching us in actual being
speak of a Word and a Spirit in subsistence. to
15. v^Tjyov/j.ei oi ] instruct. Cp. Plat.
T0. = to guide, Rep. 403 E
5e oaov roi)s TI^TTO
THE CREATION OF MAN AND THE ORIGIN OF EVIL.
VIII.
next step
is to
vindicate
the Incarnation against the objections of Greeks and Jews. Alan, like the
of Creation, owes his existence to the activity of the self-sitbsistent Word The motive of mans creaof God. rest
2
2
GREGORY OF NYSSA
20
KOiv&v evvoiwv Ioi;8ato?
GO?
dTToSoKi/jidcrei
\eyeaOai.
TOVTOV
Ta I
5
OVKOVV
TC KTTLV
irdvTa
ypaLKiov]
aTriOavbv ef
TOI/?
ypa(pi>3v
any
\\
Kal
re
erepas real
h*
\\
1
rov avdpwirov
necessity, but the
i
On
3.
2.
TTJV
TOLLS
KO.p5ia.LS
VQ/J.OS
yap ypairros Kal
tv
ev
eBvLKOis
TO.TOV VOLLOV TTOLOVffLV OVK CtAXoS TOV Kara TOLS KOLVO.S tvvoias
Vffl
ecrrl
vcrei
r<
rrye/JLoviKitj
the points of contact be
5.
K.
a.
xi, xvii.
OLKOVOLLLCLV]
OIK.
used commonly in patristic writers of the plan or dispensation of God in the Incarnation. Hence Theocloret Dial, ii p. 129 (Migne) says ri]v evavdpijoirya-LV TOV Qeov Auyov The source of Ka\ov/j.ev OLKOVOLLLOLV. is
(Migne).
6
TTCLV
aTTpewes eg
theology see Introd. pp.
and
Rob.)
TO
tween Greek thought and Christian
involved the possession of free-will
ed.
vulg
Trepl
\6yw
In the present passage Gr.is referring to the illustrations, derived from the facts of human nature, given in cc.
and
self-determination, so that the participation in the Divine blessings should be the reward of virtue. Whence then did evil spring? Not from the Divine will, but from mails free choice and his withdrawal from good. For evil has no substantive existence, but is the absence of good. KOLVWV evvoiuiv] general ideas. i. The expression Koivai ZVVOLO.L occurs free), in Origen in the sense of moral or religious notions which are com mon to mankind. Cp. Philocal. ix 2
TT/V
TOV
Trapd fl
OLKOVOLL LOL
i
et?
degnp
7 he Scriptural expression the image of God and the account of Creation indicate t/iese truths, and show that marts nature was origin ally good and surrounded with good. To the objection that man s actual state is the reverse of t/iis we reply that man s present evil condition is due to another cause than the will of God. Being in the image of God tality.
KOI
Trpoaa^ofjieda.
aotpla
6 Trpoaa^w/uifda
was fashioned in a way that fitted him to participate in those perfections. Thus man was equipped with various gifts and amongst them with immor
=,6
6
Oeov
Trepl
aTrpeTrrj
a/3%^9
di>Ti\yovTa$
superabundance of love, and the desire to impart the perfections of the Divine Khnis nature accordingly Being.
(p.
rypa(f)i/cwv
TTJV 8e Kara avOpwirov \6yov Kara TO iaov e/carepo? aviwv
yeyevfjaQai
erepas] e/carepas f
tion iv as not
1X\7jv Kal Sia TWV
OVK avn\e^et
fcra)?
oiK,ovo^iav TOV Oeov
5
6
the phrase is See Eph. i 10. r Lightfoot A otes on Epp. p. 319, for a valuable note on the word. The fuller
expression r\ KO.TO. avdpWTrov occurs also twice in c. 20
in
Ep. ad Eustathiam,
p.
1020
The
expression /card avffpcoTTov refers to the form which the oiKovouia took. It was a dispensa tion /car a.v6pwTrov after a human manner i.e. in the form of an Incar nation. Other expressions to denote the Incarnation found in patristic writers are T? /caret crap/ax OLKOVOLLLO.
(Greg. Nyss.), r\ ZvaapKos otKovoula (Chrys. Ath., Thdrt.l, r) avOpwiriv^ The gen. in TOV oiKOvofjila. (Chrys.). OeoO A 6701; is subjective, and tlie ,
whole expression Incarnation of 5.
a-pxTJ s]
God
equivalent to the the Word.
i-e.
a
is
or basis of proof. TLVaS 6.
starting
Cp. prol.
KO.L irpOTCLffeLS.
Xoyw] here
=
reason.
point
CATECHETICAL ORATION iriaTCVovcriv, rrjv
Kal
Ka
r
TT}?
ao
Tavrrjv
Trps
d\\ TWV
V7ro\r)\^iv.
21
el
/jay
Boiev
ovrayv
d\oyiav re Kal are^viav Trj ap%rj TOV el Be TOVTO CLTOTTQV re real acreySev, crov<jiv.
a>v
pij/jia
TrpoaipeTiKij re iravTO^ Trpoaipecriv
6
TOV 6eov ^0709,
d\\d KaT ovaiav
ao(f)ias,
rj
TWV OVTWV
Kal ao(f)iav rjyefMOveveiv \o
avrb TOVTO 9
o/jLoXoyelrai,
T
OTL
dyaOov Kal
dyaOov
e^ovaa
rf
eft?
rt? vtyeo-Twcr
tv Icr^vi rrrav TO /cara 10
Be 6Vro?
TOV
KOO-/JLOV TTJV
TWV
dyaOcov TrpoeKTiK^v re Kal vroirjTiKrjv Svvaaiv alrlav elvai. el 8e TOV Koauov rravrb^ rj VTCOCTTCKTI^ TT)? TOV \6
irdvTa
TO jeveaOaL Trdpooov ecr^e.
TTJV el^
TOVTOV &e
aofaav, etre Svva/nv, etre 6eov, elVe aX-Xo TL eOeXoi, ov
\6yov, eiT
TWV v^rj\a)p re Kal TifJiiwv ovofjid^eiv TLS o TL yap evpeBfj SGLKTIKOV ai>
TOV
4
OpeKTlKf)l>
apx~n f
r.
TT.
fl
li
OpeKTTJV Vlllg
||
8
CTTIO T TJ/XTJ s
e^
15 TLVa O.LTLO.V
J they will set up unskilfulness to rule over the beginning of the Universe."
eTria-TTjcroucnj
4.
unreason
and
1
7.
r.
00cl
i.e.
just this
i.e.
p.
AUTO i. an utterance,
in c.
and nothing more. 8.
ets]
possession. Cp. c. 6, is called 7rpoXa/3ou-
where blindness
The exact phrase in the sense of having of knowledge occurs in possession Plat. Theaet. 197 A (cp. Arist. Eth. (77?se
?|is
vii
ews
3.
1
TnffTr]fjt,r)s
with
7)
where
is
is
contrasted
shown
d^adov
g
and
it
has been
world is good, its cause is the power which offers and creates all good things." The MSS are divided between opeKTt/cTyi/ that, since the
||
VTTO- 20
12 vulg TOVTO Vlllg ||
I"]
The former is obTrpoeKTiKrjv. viously a correction. Hesychius (i and Suidas (ed. Gaisford, 376) p. 3091) regard the form TrpoeKrtKos as a corruption of TrpoeTt/cos. But here it may quite well be derived tae from irpo^^ or Trpotx ff @ ai offer. Its sense of hold forth, similar to sense would thus be -rrpo-
m
So it appears to have been en/c^i/. understood by P. Morel, who in his Latin version has vim illam, quae boria largitur et 14.
5e]
efl
TOV
and
KTrjffis.
1.
et re
c.
e?77rrcu]
efficit.
depends on.
Cp.,
25 TOV ydp oVros e^Trrat rd oira. 19.
we
ov 5toKro/xe0a] in pass, sense,
shall not differ
or
quarrel.
1
20.
o TL
ydp KT\.]
i.e.
word or name we use
whatever to express.
GREGORY OF NYSSA
22 K6i/jLevov
pfj/jia
aj]fJiaLvoiJivov,
TWV OVTWV,
5
ev
ovo/jia,
77
TOV
dibios
rj
Ian
TO
Oeov
Svvafjiis,
TWV
6\a
(f>wvwv
TTOL^TLKT)
r;
rwv //.?) OVTWV, rj o-vve/CTi/crj TWV OVTOS TOIVVV yeyoi OTtov, r) Trpoopari/crj TWV fjL\\6vTcov. o $609 \07O9, TI (ro(f)la, TI Svva/jiLs, aTreSei^Orj Kara TO evperiKT)
r)
aicoKovdov
TT}? dvOpWTTLvrjs fyvcrews TroiTjTrjs, OVK dvdy/cr) TTpo? Trjv TOV avOpwTTov KaTaaKevrfv evaxOefa, aX)C
l
Trepiovaia TOV TOLOVTOV eSet
.
10 dfidprvpov,
KL(70ai,
dp
TOIVVV
<ei
w
T
dyaOwv o
5
idea
ei>
1
vulg f1
God.
cp. prol. ei
iroLVTi
rrepl TTJV Qelav /caOopaTat,
a>9
evexdfis
7
!!
For TO UTT.= yap TO reXetov viroKei/j.evov
6/j.o\oye i(r0ai. ffvveKTiicq]
3.
hold
fr.
Naz.
Greg.
Dr Mason
s
Or.
xxviii
6,
to >
Cp. with
\6yos] This
is
the cor-
The
variant 6 Xo7os desire to bring the passage into closer harmony with the preceding words TOVTOV Se ei re
rect reading. arose from a
The ex\6yov, 6LT ao(f)iav KT\. pression 6 6eos \6yos is common in Athanasius, e.g. de Inc. cc. 18, 19. Cp. also olKovofj.iav TOV 6eov \6yov in this chapter. So then this Being,
who
is
God
the
Word,
Wisdom,
Power. OVK avdyK-r)] The world and are not parts of some necessary evolution from the Divine Being, as in the Gnostic theories of emana6.
g
1 f)
ii
77/209
6
TTJV
TWV &ia
o(/>$aX//,o9
adearov]
d
acrvcrTarov
The love 8. d^aTrr/s Trepioi crt^t] of (iod is with Gr. not only the cause of man s creation, but it also renders possible the self-humiliation of the Word in the Incarnation, in which there wos exhibited avyKCKpantv-r) Trj
i\avdpwjriq.
Cp. also
note.
6 deos
5.
(rwx eiv
maintain.
together,
67riTr]oLc0s
KaOdirep yap
vulg
TO
Trepl
5o/r/
Trjv
TWV Oeiwv dya6a)
+ airroi;
of
8
//-^re TTJV
elvai
TOV /^ere^o^ro? re KOI fjur) 6Vro? TouTot? 6 av0pa)7ros 6/9
/caTacrfcevd^eTai,
\oyos
subject
oaa
$r)/jLiovp y?jo~as
dOeaTov,
<^>W9
/JieTOvcriav e^eiv.
a.v a?roX.]
the
TrdvTa,
//-ero^Q9
15 TOIOVTOS
JO
67TL
TO
/u.??T6
dvaTro\avcrTov
firjTe
d\\a
TCL
/jLr}T
yap
r
^a>ov
standpoint de Inc. cc. 13.
for
cc. is
19,
dvva/j.is (c. 24).
The same
4, 6.
ewi TOI TOIS] this
r/
20.
taken by Athanasius
purpose.
for these ends,
Cp. infra
CTTL
Tfj...&iro\avcri. 15.
fTriTr]8ci<j>s...(!x
fiV ]
follows Gr. shews that
In
man
v\
hat
is fitted
enjoy Divine blessings by his possession of reason, wisdom, and, above all, immortality. He illustrates this from the way in which the natural organs and the life of animals are adapted to their surto
man
roundings.
tions.
For just as 16. Kaddirep yap] the eye by means of the bright beam which is planted by nature in it
CATECHETICAL ORATION (vcn/cws
avTu>
eyteeifjbevijs
&ia
TT)?
OUTCO?
ev
0.1779
23
KOivwva
TOV
Swd/Jiews TO avyyeves
/j,(f)VTOV
dvay/caiov
ri
ej/cpadfjvai
rjv
rfj
Sid TOV crvyyeves 7rpo9 TO Oelov, 009 TO ol/celov KOI Kara\\7]\ou Trpos Trjv e%ot. yap KOI ev Tr) TWV d\6ya)v (frvo-ei, ocra TOV evvSpov KOI evaepiov rei,
ai>
e<$>ea~tv
OLKCIOV
009
/cal
etcaTepov
7rota9 rov aw/jiaTos 8ia7r\daea)s TO)
Sia
ofAocfruXov
TOV depa,
fjucv
5
r^9
rc5 8e
TO v$d)p eivai. ovTcos ovv /cal TOV avOpwTrov GTTI Trj TWV 10 0ta)v dyaOayv d7ro\avcri yevop^evov e Set TL crvyyeves ev TTJ &td TOVTO KOL %O)f) fCal (f)V(Tl 7T/309 TO /jiT%6fAeVOV %IV.
\o yw KOL
cro(f)ia teal Tracn,
r
&)9
tcoa/ji?j9 r],
av
v e^oi. /cal
1}
St
TOt9 OeojrpeTrecriv dyaOols /caT-
etcdcrTOv TOVTCOV 7rpo$ TO oitcelov Trjv
ovv ev TWV irepl Trjv OeLav fyvo-iv 15 dioiOTrjs ecrTiv, eoei TrdvTws /J,r)oe TOVTOV evrel
KaTacrfcevrjv elrai T/;9 (frvo-ews
ev 6
/cat
10 TO
i
TO dOdvaTOv,
eavTrj
ev.]
5wp]
TOV aepiov fg 1
77
om
TO n
||
OI
TW
\\
7
to partake of the light, attractiug by its innate capacity tJiat which is akin to (Jr. conceives of the 1
it."
eye as possessing a light within itself, by which it is enabled to attract The idea is light from without. found in Plato Tim. 45 H I), and is commented on by Aristotle de c.
whom
I
Dr
Jackson, to indebted for the above has also called references, my attention to a passage in a fragment of Theophrastus de Sensibns 5 (see ii.
II.
am
Uiels Doxographi Graeci, p. 500) vvhere Plato s view is set forth. 5ta T. /caT.] /// order that 4. by
means of
this
corresponding gift
it
might have a desire for that which akin to it. For KaraXX. cp. c.
is
Ka.Ta\\Tj\ov...Trj
<j>vffi
d7roK\ijpov,
TI/JLCOV
dv 3ta T^9
KarecrKevacrdri fl
vulg
aXX
ey^eifjievr)^ 8 eKarepov f
||
||
701 ^ f
comes
Sensu
&)9
6 \6yos.
I
The
possession of the higher faculties leads man to seek after communion with God and the divine life.
6.
we
aXoyuv] In irrational animals
same adaptation to their intended environment. Each is confind the
stituted in a
way
with (KaTaXA^Xws) 8.
(is
oliceiov]
that its
corresponds
manner of
life.
.w that in conse-
quence of the particular formation of the body, each finds its own proper and kindred element, the one in the
For air, the other in the water. this use of the indefinite adj. TTOIOS cp. de Horn.
Op. c. 27 at ?rotat TTJS irapa\\ayai. ib. 6/A60iAof] kindred i.e. corresponding with its manner of life.
/cpacretjs
10.
eirlrrj]
13.
Qeoirpe-n-.]
Cp. supra
eiri
TOUTOIS.
appropriate
to
God. 18.
TO
aTOJ>]
man which
is
is
that part of
immortal, while dtSto-
denotes the actual possession of immortality which belongs to God. ib. av] Man s innate capacity
TTJS
ci>s
GREGORY OF NYSSA
24
re TO vTreprcei/jievov KOI ev 67ri,0v/j-ia ravrd rot TrepiXrjTTTLKfj fywvf) CITJ.
yvcopl^oi
06ias ai^ior^rof;
TT;?
81
5
o? ptj/jbaros 6 rfjs Koa/jioyovias
ei
eWSetfaro
KCLT
\6yo<$,
eiKOva Oeov rov avOpanrov yeyevfjcrOat, \eywv eV yap rfj o/jLOLwcrei rfj Kara rt}v eiKova TTCLVTWV earl rwv TO Belov
6
10 iSiOTr)?,
wv
yap rj
2
I]
||
desunt
Tr\T](r/j.ovr)v]
||
in 1*
vulg
-rjdovrjv f
\\
||
1 1
him
to enable
God.
to
re
For TO
i
.
vTrepKeiimevov cp. prol. ...rov TTCIVTOS VTrepKei/uicvrjv.
27)
comprehensive.
TrepiX-rjTrTiKrj]
The phrase
eUova. deov (Gen. i all that Gr. has been
K<XT
sums up
1
saying. in the like bjJLOL<joffei....eiKbvoL\ 5. ness according to the image there is the enumeration of all that characterizes the Divine Being. Gr. does not appear to observe the clear distinc tion between eiK&v, the natural image of God in man, and o/zoiams, the supernatural likeness resulting from 1
grace, which is found in Origen. This distinction is, indeed, attributed to Gr. by Hilt (Des hi. Greg. v.
Nyssa Lehre von Menschen, pp. 77 sq.), but the only passage which can be quoted in support of it is /;/ vcrba Facia m us, p. 273 (Migne), where the writer says K.O.T eiKOva yap TO \oyiKos elvai, Kad b/j.oiwa iv iv
But
this
TU>
HpiffTt.ai os
work, though
rrepl
ravra
avOpwrrov,
co?
1
vulg
!
om
3 Koafjioyfveias
ii
rcov 1*
||
7-8 taropiK ||
degl*np
J
TrapaTi.de-
10 aidiorrjs ef h
|j
by Harnack (Hist, of Dogma, Fng. Tr. iii 277, note 2), is of very doubtful authorship, and Bardenhe\\ er (Patrol, p. 260 f.) thinks that it cannot be assigned either to Basil (jr. s
or to Gregory. In c. 21 infra, Gr. certainly uses 6/j.oiwais with reference to the natural endowments of man,
and especially
xw 5e
yeveaOai. quoted as
free-will, to
reference
necessary
without any moral like
ness.
l
yivofj.ai
rov
8 avrrjs ] roiavrr/s l* vitl vulg
cognize that which transcended his nature (TO virepKeifJievov), and lead him to desire the immortal life of 5vva.iJ.LV
rwv
ak\a
ravra Travra d
8wd/j.ws) for immortality
(e^KtLfjLtv-qs
was intended
e^erai TI
rot9 yevcrafAevois BiSuxri,, rrdvra
TOI] rrj g yvupifriTo vulg 4 7^7. T. avdp. f 5 Traj/TWS vulg [j.evos
avTr/s
CKCIVOS Kal
TrporeOecopTj/jLevois f
TOVTWV
Trepl
Ste^ep^erai, ev Sirjytjcrews
TrapciSeicros
0)779
rot9
i
ocra
fipwcris ov yacrrpos rr\rjO-^ovr]V,
Kal aiSiorrjra crvva&ei
Mft><Ti79
rrapanOe/Jievo^, T7/9
r^fuv
Ka\La$.
teal
aTrapid/jt iyo is,
TJ
o
6.
dirapid/j,.]
almost
=
the
sum
total.
doy/mara] ^setting before us doctrines in the form of narrative? This is an instance of the application of dvaywyrj to the narrative of the 8.
O.T.
See note on dvaywyLK&s c. 2 For a similar treatment of the narratives in Genesis see Origen de Princ. iv 16 (Pliilocal., ed. Rob. init.
p. 24). ib.
Tai ]
belongs to the
same
teaching.
The story of -rrapdd.] a representation of the truth that man s nature as created g.
6
Paradise
yap is
was good and surrounded by good (fi>
dyadois).
CATECHETICAL ORATION re Kal
ev
rcXX
rd Trapovra
dyaOois
/car
OVCTTJS
rv^ov TO?
dvriXeyei,
T T/7?
@Oi&e<>
aXX
f&)^9 TO diSiov
ravra Kal
Kara rov
a^eBov yap rfjs
crooyLtaro?
;
^
TTOV
re aco/jia Kal ^v^}}
drro$o6evra Trepl rov dv aTjoauov co?
dv- 10
aXX?
ol7jcreraL.
r^}?
Xo^o? rraparparrei T]^ Kal Trepl rovrcov ev ro vvv ev droTrois eivai rrjv S(d\r)^lr6/jieOa.
(tvOpcoTTivrjv ^a)f]v
ov% iKavos
ecrriv e Xey^o?
rov dvOpwrrov ev dyaOois yeyevijaOaio
epyov
TTOV
6
d/co\ov6ia
oXiyois
rrjs TT/JO?
rd roiavra \eywv Kal Kararpe^ wv
dvarpejreiv
\oyov
Opu>7rov
6
e/jiTraOes, eTrifcrjpov,
ut/cv/jiopov,
;
rfaiv
ev Trdai
opdaOaL rov dvdpcoTrov. TTOV Be rj drrdOeia rov ;
Trdcrav Tradij/jidrayv ISeav
,
dp-%ds
elprjuevois
ie\ey%eiv rov \6yov OVK
{3\eTra)v Kal olerai
d\.rj6evovra TCO ar} ev eKeLvois vvv, vrrevavriois,
2$
rov
dv0pw7ro<>,
et9
Trapayayovro?
$L
yeveaiv,
rov
eTreibt}
dyaOoryra ro OVK
dv
rt?
/jUjSeTrore
yap 6eov
15
rovro
^aJov
et Xo yw?,
ov
rj
dyaOorrjs earl, rovrov ev KaKols XX yeyevtjaOat Trapd rov TreTTOLTjKoros KaOvrrorrrevaeiev rov e&riv alnov ravrd re 20 vvv elvai Kal ijuds erepov Trepl atria
2
avriXeyoi
deghnp in
||
u
in 1* vulg
a\\
||
dh
8
Kat o"w/*a 1 vulg 10 \oyov TT. r. avdpuirov rov a,Ko\ov8ov vulg 13 ro vvv] exstant seqq aroTrots] KCLKOLS euth 16 18-19 TOVTOV... TrfTron] KOTOS desunt j|
TroiTjffercu
euth 12456
2.
avo-rdcrecos
r?}?
||
20
i/
i
X7
-
?
f
||
|;
||
||
ecmv
atr.
d^nX^ei]
er.
1
may be
It
objected that man s present condition is the reverse of good. In what follows Gr. argues that man s actual state is due to another cause than The the creative agency of God. evil in man springs from within (e/m(pvTa.L fr dodev), and is the result of his possession of free-will. 6.
aTrcltfeta]
passions ing. 7.
i.e.
freedom from
rather than from
uKv/j-opov]
Man
is
suffer-
a fleeting
being, subject to passions, a prey to death, exposed to every form of sufferThe adjs. ing in body and soul.
are neuter, and the subject has to be supplied from the preceding rbv dic
For
dpwwov. w/cu/xo/oos
9.
77
wKv/j.opoi>
cp.
c.
i
far).
Kararp^x^^] inveighing Cp. c. 15 /cararpe xeii
a-
1
gaitist."
rrjs
TriVrews.
TO vvv KT\.~\ The remainder 13. of this chap, is quoted by Euthym. Zig. Pan. Dogni. pt i, tit. 6. OVK &v TIS] one could not 17. with any good reason suspect tJiat he, whose constitution Jias its source in goodness, was created by his Maker in a state of evil? 19.
d\\
^rcpov]
The
fact
that
GREGORY OF NYSSA
26 WV
TrpOTifjLOTepcov
^
dp^rj
pr)/j,co0i)vai.
Trdkiv
teal
TOVTOV rjfMV TOP \oyov OVK e^co TT}? TWV dvTi\eyovTwv earl 6 yap eVl fjuerovcrla T&V IBicov -ews. TOV avOpwTrov KOL TrdvTwv avTO) TWV fcaXwv T?
dv
5
eyKarao-Kevdcras rfj /taraXXr/Xo)? 717)09 TO ofjuoiov rj d
(frepoiTO,
op%i
e/cdcrrov
OVK av TOV
&r)
real
av TCO
Si
TifUtoTdrov TOOV dyaOutv d TO dSecnroTov teal avT^ovaiov Kara T^?
Ka\\i(7Tov re \eyo)
av
&>?
(f>vo-ei,
dvo/jLoiq)
eica)v tcaT
7T/30?
etceivo
TO
TO dp^eTVTrov
,
yap
TT}?
d\\oTpiw6el
dvdy/cais Ticrlv VTre^ewyjJLevr) re KOI ov\evovcra av elrcwv ovojJbd^oiTO ; OVKOVV TO 8id irdvTwv Trpos TO
ews
r)
1 i
I
wpoTepujt fl
man
in
is
his
(raura vvv irepi he has lost his (r&v
euth
vulg
Q
||
present
ri/u.as
more
2
||
T-TI
elvai),
e^udev
condition
and that
desirable estate ep-q/j.wdiji at)
TrpOTi/uiOTtpui
is
a different cause than the creative action of God.
due
to
3.
assent.
fl
vulg
The
||
1
avdpu}7ni>7]...far]
4
om
ras euth
-
renders, but rather
themselves in agreement. 5. d0o/3yU,ds] Krab. translates ocis freq. used by casiones. St Paul in the sense of occasion,
i.e.
opportunity. Cp. Rom. vii 8, Tim. v 2 Cor. xii 12, Gal. v 13, In the military sense it = a base 1 4. In the present pas of operations. sage Gr. is referring to man s pos session of the higher faculties, which or become the starting-point means of acquiring all forms of For its use in this pas excellence. sage cp. c. 6 sub Jin. TTJS dpxfy (Keivrjs TOV TOLOVTOV re Aoi s rds
will
i
d<pop-
5t
ib.
eicdffTov] i.e.
endowment of
word
through each which is an
his nature
T&V KaXuv.
/caraXXTjXws
is
The
following omitted by one
om
important group of MSS. But its presence here is in accordance with the language of Gr. in this same chapter. Cp. antea did TOV /caraX\r]\ov -rrpbs TO oixtlov rr)v gfieaiv ^X OL That passage determines the meaning It is not here. vicissim as Krab.
argument starts from a principle with which Gr. s opponents will find
Aop/x??
6
||
vulg
through a cor T6 ofj.oiov,
responding-movement. that
attribute
corresponds to the ment.
God which human endow
of
ydp] The possession of free a necessary part of the eiKwv
ei
Q. is
which man was made, and which would have been falsified (oieij/evadri), had it not resembled its archetype in
in
this respect.
(Migne)
Cf. de Morttiis, p. 524 ydp ecrrt TO ai Te-
i
ovo~i.ov.
ii.
di>o/J.oi({3
irpos]
Cp.
c. 2,
p. 13
d\\oTpiov...Trp6s (note).
OVKOVV] The effect of the of free-will is to make man s participation in good the reward of virtue. then, it is asked, did 13.
gift
How
man come to exchange good
for evil ?
This leads Gr. to a discussion of the origin of evil, which he maintains
CA TE CHE TICA L ORA TION Oelov MfjiOLMfjievov ebei Trdvrcos e^eiv eV rfj (frvcrei TO avro/cal dSecrTroTov, wcrre (iO\ov dpeTrjs eivai rrjv rtov
Kpares
fJLerovo- iav.
dyaOwv
\daro
;
7r60ev ovv,
e
peZ?,
Sid irdvTwv rot?
6
teal 6 7Tpl rovrov \6yos. ovSe/mia Ka/cov rov Oeiov j3ov\ijiAa,TOs rrjv dp%r)v eo"%ev rj yap yLte/x^eco? rjv rj tca/cia, 6eov eavrrjs 7Tiypa(f)o/j.vr) aa<j)>)s
5
etc
7TW9 TO KCLKOV evboOev, Trarepa r/ XA, orav TIS OTTO rov Ka\ov Trpoatpecrei, rore o-vviardfjievov, teal
rf)
efJ,VTal
"^^X^
r>/9
9
evepyeias, ]
/cadaTrep yap rj opacris 10 Se Trrjpcoa-t? o-re/D^crt? eVrt TI}?
dva%(t)pr}(ri,
(TTIV evepyeia,
rj
ovra)
+5
/cat
6
om
has no substantive existence but is dwo rov Ka\ou TTJS S a,^axwp?;crts. In the margin of 5. oi)5e/x.ta] MSS b and c, opposite the passage which follows, are written the words Kara Mai i^cu wi All through the Or. Caf. Gr. has the Manichaeans in view. For his treatment of the problem ^L>X^
.
of evil see further a fine passage in de Virg.c,. 12. Cp. also dc Aninia et Res. p. 93 (Migne), dc Infant. The idea is em p. 176 (Migne). phasized still further in c. 6 of the Or. Cat. Cp. also Plato Rep. ii
3790,
x
617
K.
7. Tn.ypa(f)oiJ.evri} if it could claim God as its Creator and father. K7ri7/3. is used here as in the phrase
to cllOOSC TTLypa(f)(Tda.L a patron by enrolling under his name on the register. The idea is that evil might shelter itself under the name of God, if it could be ascribed to Him. With the application of the words TroitjT^v KCLI irarepa to God cp. TTpOffTOLTriV
Plato Tim. 280. 8.
James 9.
e/A0i <eTcu] i
13
rov
fl
vulg
rrjv
irpos ||
fca/ciav
8 e/c0i/erat vulg
Ka\6v is the Greek term for moral beauty or virtue, translated by Cicero honestum. dvaxupTio is] For the idea of negation of good (a.perr)$ aTTovalav infra] cf. Basil Hoin. ii in ro.
evil as the
Hex.
4 TO
Kai
fji.\{/vxos
fj/ai/rtws
KO.K.OV oi
d\\d
xi
ov
diddecris
Zx ovffa npos
iv
dperrjv.
faaa i/
i
XT?
Simi
Aug. Ench. xi cum omnino mali nomen non sit nisi privationis boni. Cp. de Civ. Dei xii 6 seq. Cp. also Ath. contra Gentes 5 7, de larly
The conception is a piece of Platonism and has its roots in the teaching of the Timaeus which pro foundly influenced the later Platonists. Cp. Plotinus Enn. iii 2. 5 6 Xws 5e ro KO.KOV \\i\j/tv rov dyaBou dertov. Inc. 4.
Its adoption by later fathers to the influence of Origen.
Princ.
ii
9. 2
is due Cp. de
Recedere a bono non
aliud est
quam effici in malo. Certum namque est, malum esse bono
carere.
Cp. also in loann. ii 7, Ce/su/n iv 65 66. 1 1 TTTjpoxm] here =: blindness. is used of anything which Urjpod}
c.
For the idea cp.
15.
(Tvvi(TTaiu,ei
aperrj
rj
oi>]
will whenever. rov /caXoO] ib.
arising in the
.
man s faculties. See A. Robinson Journal of Thcol. Studies iii 9 p. 90 ff. In cc. 6 and incapacitates
J.
the good.
1
To
GREGORY OF NYSSA
28
evvorj&ai,
T)
6
av
TO
Traptj
*a/a a?
TOV
w&Trep yup
e7rrjKO\ov07]O
o09
eo)9
oura)9,
aAAo>9
anrovaiav.
apTT)
ixfraipeOevTos
eaTiv,
yap eanv
ov
dvTiKa6e(TTr)icev.
yeveaiv (a)T09 Be
irapovTO^
,
dyaOov
eV
rfj
(frvcrei,.
f
5
dvvTrapKTOv
eVrt
TL
/ca6
eavTtjv
TOV
//
Ka/cia
ov/c
Be
rj
TOV
evavTiov
yiveTdi
TWV
TO KCLTadvjjiiov, ov% 6 ^eo? atrto? KCLKWV, dSecrTTOTov re KOI
aipelcr6ai
et^ovcriav
eaT\,v
7rap6i>TO)v
10 avtTOV aoi KaTaatcevfio-a^ rr)V
aAA, rj d/3ov\ia TO (frva tv, Xelpov dvT\ TOV KpeiTTOvos 7rpoe~\.ofjievri. 6. Z^ret9 Se KOI Trjv aiTiav TV^OV TTJ^ tcaTa Tr/v /3ov\rjv et9 TOVTO ydp r) dxoXovOia TOV \6yov ^ia/JLapTias
15
OVKOVV Trd\iv dp^rj rt9 rjpfiv KaTa TO ev\oyov evpeOi icai TOVTO (7a(f)i]vio-L TO ^Trjfj,a. TOiovTov Tiva \6yov f) Trapd TWV
TTdTepwv vulg
I
r)
r.
fl
vulg
5
i)
7e^e(ris fl
e.
vulg
rou KpeiTT. euth 16 de
dehn
povXyv]
|j
rt
|l
TrpoeXo/u.ei
and
c.
8.
in
2, p.
g
\o/J.evr)
T;] 1
1
!
|j
10. id.
=ro
r)5tf
a
i,
p.
8,
common word
here. l
averov] freeJ rj
c.
15.
Ka.Tadvfj.ioi>]
Gr.
man
Cp.
dfiovXia] It
Cp. l
is
c.
8.
uncontrolled.^
not God, but
s folly in
which
is
ov
|.
||
|>
(3ov\-r]
avvirapnTov]
Xo
I
7 Gr. uses the illustration of a man shutting his eyes to the sunlight, to show that evil is the refusal of good. 5.
6
SI
i!
||
Se
fl vulg 2 airovcna n euth 4 euth 456 vulg Kad eavro gl vulg 6 7^. 8 avatpeLffdai vulg om aoi e euth 45 1 1 OTTO
a\\7jv
|j
om
avvir. rt]
eaTi
8i$e%a/J,e6a
preferring evil to good, the cause of man s present
f
||
:
desinit euth
13 rwv \oywv
vidual
1
om
6.
12
t/ie
Divine
vulg
differences,
so
wisdom has ordained a means of blending the intelligent and sensible elements by creating man. Man s nature excited the envy of one of the created spirits, for in a nature that was created and subject to change, like Sataifs, suc/i a passion was possible, involving the
turning away
his Creator and the inclination to evil. Tims the rebellions spirit sank lower and lower in evil, and
from
misery. 6. We must now consider the causes which led mail s judgment The natural creation comastray.
finally beguiled man to turn away from God, mingling evil witli his
prises two worlds, the world of intelligence and the world of sense. But though these are opposite to each other, yet, just as Nature exhibits a general harmony embracing indi-
12. Kara r. /Soi X.] referring to r\ d(3ov\ia at the close of c. 5. 14. d-pX^] used as in prol. p. ^, and c. 5, p. 20 (see note). 16. Trarepuir] earlier writ-
will.
Among
CA TE CHE TICA L ORA TION
XX
,
7TKTTOV
7ray6/jL6VOS.
Trpos d\\rj\a
aVTO TO
OVOfJLCL
dva(f)e$
XX wa Trep
om
KaTav.]
TJ
1
ers,
fg
77
vulg
||
4
6 Statpetrat f
||
is
^
5.
a mythical i. dirjyrja-is] account, i.e. an account given in some such form as the /j,vt)oi of Plato, which present truth in the form of Gr. claims that his poetic fiction. account of the origin of sin is one /jLvdudr)<>
invites
credence
owing
(TO Trtcrro^ to the very con
stitution of our nature (e
rj/muiv).
/mvdudtis
T%
dgnp
i,
fjir/re
.v
Sta
Tft)J/
TW
aaco/jiaTOp
Be
TI
aloOrjrr) TO
alcrOl^TT] pLWV
alcrOrjTQ)
possible that in Gr. is thinking of
]
||
5
(f)epofj.evov]
atStov
(f>epop.evrj<s
2.
tion
a twofold
dt.Tr\TJ]
may
human
classifica
1
For diTrXfj Tim. 82 C 5ev-
be discerned.
KaravoTjais cp. Plat.
l
vorfrbv ...aladr^Tov^
3.
e
g
doctrine of the Trinity from consciousness.
the world
1
apprehended by the world of sense intelligence), that falls under the observation (i.e. of the senses). For the idea of vovs see note on 5iavoir)Ti.Ki)v duva/uui In what follows Gr. adopts infra.
of intelligence
(i.e.
a twofold division of human nature, and so departs from Origen, who retained St Paul s division of aw/ma, XT?, TTvev^a. (i Thess. v 23). i/ i
6.
O.VTTJS rr^i
It is
dir]jTfjffLs
fj,ao
fyvais
dveiSeov
10 ai etSeoi
/;/r. 4, 25. In spite of Gentes 3, the influence of Origen s thought on the latter does not adopt Gr., Origen s idea of a pre-temporal fall of souls. Cp. Origen de Princ.
irayo/uLi>os),
fyepofjievov. 5
efa>
ev avTO)
\Tj(f>deir)
jj
teaching to the same effect
which
ij
TWV
found in Justin Dial. c. 119, p. 205, Iren. v 22. 2. Cp. also Ath. contra
iii
OVGIV
TCO /xecrco, &)? f^ijre
vorfrrj
fcal
eVrO? 6CTTL
TroXX?}? 7T/30? a\\r/\a i
TO
rjfjLWv
TOfc?
rw^ evavriwv eKarepav
TTO
^ev ^dp
i]
/cai
Karavo^aew^.
(t>au.vo[j.evov
aXX
eiceivrjv,
ecrrt
xpfjfjba
KCLT
Tavrrjs
7roXXa>
ev rot? ^or/rot? elvau
ala6r)Tol<;
^apaKT7]pi^60-0aL. TL
V
(frvo-ei T?}? &iatpe
ravra
ai<jQi)Triv
rot?
fyvcrews
TT}?
T/9
TO VOTJTOV re /cat ala 6 rjTOV TT}? Oewpias Kol ov&ev dv Trapd ravra Kaj a\rj(f)6 et?; eV
OVTWV
TTJV
auT?]?
et?
,
Be
ef
Sl7T\fj
TroXX^
M^y]
TOJ
or
siderable distance
ev T. v. etVcu]
7.
by a con
interval.
For
1
ei^ou ev cp.
the account in Genesis, which, like
c.
Origen, he interpreted (cp. cc. 5, 8) by dvayuyri. In accordance with the plan of the Or. Cat. he illustrates the origin of sin from human ex perience, i.e. the existence in man of TO VOTJTOV and TO aiad-rjTdv, whose In harmony has been disturbed. the same way he has illustrated the
A?r6 denotes each of them receives its particular character from qualities opposite to those of the other."
ev
i
8.
(3}r)...elva.L.
d-rrb
rCov
v.]
But
here the source.
1
12.
d\\
the unity of its
w cTTrep] Gr.
man
s
illustrates
nature, in spite of
combination of the opposites TO and TO aicrdyTov, from the
GREGORY OF NYSSA
Trapd
TWV evavroyv
Tt
TTivevor]Tai
rov TTCLVTOS
TT}?
7rp09
5 eip/jiov
/ca
eavrrjv
Kara
&LaX,vovcrr)S
r?)?
avrov
rov
rou
Kal
Tpojrov
Kara Oeiav aofyiav av iravra rov KO\OV Kara TO T&V ovrwv dfAoipOLT] T?79 rov
aiaOrfTOV 7rpO9 TO VOTJTOV fjii^iS Te Kai dvaKpaais,
Ti9
ct>9
laov
10 voT^rf)
Kara T?}9
8e
/jbySev
(^)i;creci)9.
^aipiov
(f)vo-ei
rovro TO
Sid rj
Kard\\7j\op
fjiev
TIJ
eanv ovaia, e^ovaa rw ISidi
\e7rrrj Kal evKivrjros
Tr]v vTrepKoafJiiov \rj^iv 7ro\\r)v
TO vorjrov rr/v avyyeveiav yiveral KpeiTTOVi Trpos TT^V alo OijT rjv ?r^)O9
(frvcrews
KTLO~LI>
om
8 1
Kal
/uuere^oi
KpeiTTOvos
10
rou
fl
in
diversity exhibited
vulg
\VKTJ
XeTTTTj]
1
+ \OJiKr]
Vlllg
\\
1
3
KTiCTl.v]
(pl CTLV
vulg
harmony
in
ture
is
essence, having, by virtue
a certain har been devised by the wisdom which presides over the Universe, a
affinity
eTTii ei OTjTcu]
i.
mony has harmony
effected by
means of
oppo-
1
^.
= ser?ew.
eip/mbv]
A
chain of
not broken by the individual differences of the con
agreement^ which
is
stituent parts. /xtts re 7.
1
Trjs
aiv
r.
K.
0^0-ewsl
this as equiv. to
praestantius
est.
on James
7.
iii
TO
fji-ev
Krab. takes
quod natura Cp. Mayor s note ejus
The whole phrase
synonymous with TOV o,.
<2r-Y.
H
concessive. subject,
fjiev
is
best taken as
XCTTT^... ovvia
is
the
and x^p LOV the predicate.
The
idea is that \eirT-rj /cat eu/ctV^ros is the natural abode for i) J/OTJTT? 0wm, but that God accomplished II is purpose of bringing all things into union with Himself by a blend ing of the intelligent and sensible
elements in man. 1 1 XT}^] Lot? appointedplace Moeller (Greg. Nyss. (Xa7x<xj/a;). doctr. de hominis natura, p. 19) has .
Travra] Ace. to Gr. it is in and through man, whose nature is the meeting point of the worlds of of sense, that Creation spirit and reaches its final goal. 8.
in consequence of the peculiarity of its The clause nature, yet
ov
tiiix/cat aya/cpacm] For this idea of ture and blending. the interpenetration of spirit and mat ter, which is a characteristic feature in Or. cp. de Orat. Doni. iv p. 1165
(Migne). ib. ws
ing above the Universe, considerable with the intelligible element,
introduced by
sites.
and mobile of its dwell
the realm of subtle
the visible Universe.
is
/coAoD above.
/caroXX.]
though the
proper sphere for the intelligent na
a long discussion of this expression, in which he says a nonnullis vertitur sors,, a nonnullis locus sive regio.
Et rlverautrumqueinest. Significat enim certam vitae sortem atque consuetudinem certo loco inhaerentem. Other examples of Gr. s use of the
word
are de
(Migne) rr\v
&vi>j
i)
Orat. Dom.
\T)II>
iv p.
1165
ovv vorjTTj [sc. 0iVts] tTrnropfverai, where he
/mev
CA TE CHE 7 7CA L OR A 77ON vorjTov
av
ft)?
crvvavdicpacris,
airoft\7)TOv
firfSev
rovrov %apiv
a7TOK\rjpoi>.
etc
ely
r?)?
re
teal
VOTJTOV
alo-Orjrov TO Kara TOV avOpwrrov f^iy/j.a Trapd rijs #eia? dva&eitcvvTai (ycre&>9, tca6a)S Bi^atr/cei, TT}? tcoafAoyovias 6
7T\a(7
avOpwTrov
fw^
yuart TT)^
TO yijivov s
teal Sici T?}?
t
/cara.
^ia r^?
X P^
^^icoi
C/1
t
Kocr/Jioyevet.as
5
am
rr;s f
||
10
p
||
6
St^Ariy
o 6. dl
There
speaking of the angels. In contra Ennoni. \ p. 68 1 (Migne) he speaks of TT]v re yr/v Kal TTJV ddXaaaav VTT o~x_d bv iov
ri)i>
Cp. de
\rj^iv.
Ho/n. Op. c. 17; contr. Eunoi. xii p. 1004 (Migne). Moeller concludes Patet etiam ex hoc vocabulo, Gr. sicut reliquos patres fere omnes nullum creaturarum licet intelligibilium vitae statum loci finibus prorsus ex-
emptum I.
commingling.
Kal
Kara\\rj\<jJS
rcu? vorjrt.Ka iS
evepyeiais, Kadb 7re0i;/cev, TrpoaaTTTo/uievos,
/j.ep>v
KOLTO,
e/ccicrra;
firi
5ia.K.LIJ.V(3)V
Cp. de An. v $ (Migne)
evi]pyr}ffev.
p. 69 ovffav 0u
^i>xv
fj.Tjde/.dav
TOTTOIS
dvdyKTjv TLCTLV
/mev
TO et
T&V r(Jov
OIK?OV
Rcsurr.
dai^fj.aTov Z$ii>
is
d vulg
8
a similar passage in the de
6.
x ^] Gen.
8.
tve(p\)Tvav] planted. Cp. Tim. 42 A OTrore ST? ffu^aaLv
e/j.(f)VTevdelfv
In de Horn. Op. c. 12 Gr. discusses the relations of mind and matter in man and denies that the former can be limited to any particular part of vovs 5t 6\ov TOV opydvov the body. 5iT)KO)i>,
[|
^vvd/Jiewv
Infant, qni praeni. pp. 172 sq. (Migne). 5. dvaSeiKvvTai] in the sense of make. constitute, appoint,
Plat.
docuisse.
ffwaisd-Kpaais]
vorjTrjs
TTJ?
vulg
r?)?
dgn
is
KO.I
oui^
rw 9eiw
Trdo-rjs
TT^O? T^Z/ vTrep- 10
i;cre&>?
eKaaTrj TWV dyye\tKcov
elp vulg
Si^/cet
Sia
ojJLOTifJiov
KCLTW
rr)?
e/c
yKa.T^-x_f
The
nearest approach to these views Plotinus. See is to be found in Enn. iv 3. 20 sq. ib. dTr6f3\T)Tov] i Tim. iv 4 that no part of creation might be rejected."
5
TOV
Sta? efJUTTvevaew^ TO) TrXao--
TO
eVet /cal
s,
9
TT}? 7?}?
evefyvrevcrev, &)? az^ crvverrapOeiri
teal
/;
%ou^ avro
o #eo?, (frfjaiVj
Xoyo?- Aaflaiv yap
(sc.
ii
7.
at
\pvxai).
The
reading ive(^vGr\<sev is due to a desire to bring the passage into closer accord with Gen. ii 7, where iveis found in the LXX.
ib. d:s av ffvitew.] The object in creating such a being as man was that the earthly nature might be carried up by union with (crvveTrapdei-r)) the Divine, so that the Divine grace in one even course as it were
extend TIJ) might equally through the whole creation. (AUO,
eVet GUI ] The protasis begun in 1 the clause eTrei...rji> rts is continued by the following clause etra Kare1 .
ffKevdaOTj,
and again resumed,
after
the parenthesis TOVTO in the e, clause Kal TfV. The apodosis begins
with deivbv ib.
Troietrcu.
vo-rjTrjs
1
dyye\iK&i>
KTto-eus] refers to TUV follo\vs.
dwdueuv which
GREGORY OF NYSSA TOV
TJJV
(JVGTacnv evepyeias TLVOS Trapa
Trai TO?
TWV
TT}?
TrdvTwv eVtcTTaTouo-?;? efofcrta? Trpoa-ve/jLijOeio-rjs, r)v Ti? $vva/jiis KOI r) TOV rrepl yeiov TOTTOV (jvve^eiv re /cal Trept-
5
Teray/jLevrj, et?
Kpareiv TO rrav
TO
>e
oitcovofjiovcr 7T\dcr/jLa,
ojov
r]s
TT}?
avrb TOVTO ^vvafjiwOelaa Trapa T% ovvdfjuew elra Kareo-Kevdo-Orj TO avw Svvd/jiecos aTreiKoi La/jLa TOVTO CLVTW TO Oeoeioes
/cal i}v ev
o avOpcoTros
Tivi
/caX-Xo?, apprjTM SwdfJie beivov TroieiTai /cal OVK dvetcTov o TTJV
(j>va(i)S
10 oiKovofjiiav \a^a)V,
TO
K
EL
O
vTro^eipiov
TT}?
OTTO)?
TO
7Tl
TTttCTO?
6 67rl fjirj&evl Kaicu) KTio~6e\^ o-vcTTriaafJievov,
cm.
3 1
diet;.
/cat
efl
vulg
12
||
Trpoffi
ofj.oi.oi
eu rjdeio
The
rjs]
angelic
constitution of the Universe. idea is found in Methodius de
Resurr.
and
still
37 (ed. earlier in
i
Bonw. Origen
p. c.
130),
Celsum
Its source is to be found v 30 31. in the later Judaism. Cp. Rev. xiv For (rvaraa^ cp. c. 4 18, xvi 5. Trpos ovpavdov (TvcrTaffiv. -rrepl-yeiov
;>.
TOTTOV~\
One
such
angel was appointed to maintain and govern the region about the earth. For this epic notion cp. Methodius also Rufin. in Symb. Ap. art. /. c. ;
4; Basil Horn, ix 8 sq.
de Fid.
Orth.
ii
;
Godet (ed. iv
4.
Cp.
Damasc.
lo.
See
4.
Schwane Dogmengesch.
^X
g
/mevr)
ii
further p.
218;
Old Testament 16 ff. For aw-
Bibl. Studies:
Lyttleton), p. see note on ffvveKTiKrj
vulg
oirep
c. 5.
Arai
rfv^
dtiva/mei
The
clause
ffwyKeKpa.iJ.evov
/ him
there
was
tlie
god
of the intelligent nature, blended with a certain ineffable potency? AiVa^ts refers to the latent capacity of man as having been made like beauty
/car elKOva Oeov.
dtivov TToieircu] The angel of g. the earth takes it amiss that out of the nature subject to him (rrjs VTTO-
there should be produced any being resembling in dignity the Supreme
Being. ir.
dvadeixdrjO eTai]
Cp.
supra
avadeiKwrai (note). oi crta]
ib.
The
ovaia of
man
is
which constitutes him avdpuwos, and which he shares with every that
member
of the race. Simi argues in the de Comm. Not. that the word debs is 6 vofj.a ovffias and not oYo^a 0-rjfj.avTiKov
other larly
5vva/j.w6e iaa] empowered. infra 5td TTJS deias ev\oyias dv-
app^TU is an explanatory addition to the main 7.
OTTWS]
||
clause.
no Tivi
KaTppVlJ TOV
Trapa TOV TO irav ev
vulg
2.
The
TO p,ev
powers are represented as having each been assigned some activity in the
Trepi
avTw
(Jr.
eirl fj.-rjdevi. /ca/cw] created for 13. evil end. Cp. c. 5, p. 22 eiri
TCWTOIS, \OLVffeL.
and
ibid, p.
23
e?ri rrj...d7ro-
CA TE CHE TIC A L OR A TION ov
rfjs Trapovarjs Trpayfjiarelas eo~rl,
33
Svvarov S av
eiij
Kal
o\iyov evTreiOearepois nrapaOecrOai rov \6yov. ^ vo TWWV Kaff a Kal TT}? KaKias ^X ^ P dperrjs rot?
Si
^
rr??
vrroorao Lv fyaivofjievwv axTTrep
V7r6o~racrtv eiTreiv TO r)v
avn^iaipelcrOai
eavrrjv ovaav e^6o>?
fir)
ov avrtScaareXXeadaL
TT^O? ir)v Kaicla TW TT)S
77
opaaei rrjv
rf)
ovrw Kal
aKrlvos vulg
nva
12 ev
fg
!
vulg
||
12-13
ava^w-
roivvv
eirei^r)
1
rt] (ftvaei
rov dyaOov
rj
om
vid 14 Siax^pT/cret l* vulg
j|
7rpa7 uareias] used here of a /
= literary treatise
our present work.
xad virbffTa.cn.v 0cui .] two 3-4. things which appear as actually ex isting:
4-14. d\\ wcnrep] but just as the non-existent is logically opposed to that which exists, and it is not possible to say that the non-existent is distinguished, so far as actual sub sistence is concerned, from that which exists, but ^ve say that non-existence is logically opposed to existence; in *
same way
TrpoXaftovaris
rfj
GKICLV rfj
eTrio-vfJLjSalvova-av. ||
ov Kaff
Trijpcocnv,
$vo-ei TTJV TTijpwo-LV, TTJV Ka/ciav ev
rfj
aTret^ecrrepots 1* f
the
also
"vice"
is
distin
guished from virtue," not because it has some independent existence, but "
The argument deprivation of good. is that the distinction which we make between the non-existent and the existent is a logical distinction only. They are not to be conceived of as two things on the same plane or possessing the same reality, any more than sight and blindness, the latter being merely the defect of the former. For curtStaipeurflai in the sense of logical division cp. c. 15. 14. a Ktdv] Evil is like some shadow which follows upon the withdrawal of the sun s ray. In what follows Gr. 15. eirftdrj] proceeds to show
how it was possible
because blindness belongs to nature as something having an existence of its
be subject to such a passion as envy. It arose out of the possibility of change involved in possessing a created nature. Only an uncreated being is free from the movement expressed in such
oivn, but because
words as
becatise it is conceived
of as arising
the absence of that -which is good; and just as we say that blind ness is logically opposed to sight, not
from
it is
the deprivation so also we say
of a former possession, that vice s.
is
5
ov,
\e^/ofJLev
d\\a
aTeprjaiv,
TTJ?
i.
TO
XOJM, ov Kaff eavrrfv Tt? ovaa, rov Kpeirrovos Kai wcrTrep 10
areptjaet Oewpelcrdai Xeyof^ev, oiov
2
TT/OO?
ajrovcTLa voov/JLevrj
rf)
(fra/jitv
ovri TO
avvnap^iav avTi^iaipelcrOai Kara rov avrov rpoirov Kal
dvTLKaOeo-TTjKe
dperfjs
a\\a
/U.T)
aXX Oecopelrat ov Kal OVK ecrrt Kaff
dvri$iao-ro\rj
r)
avribiaipelrai rw
found where
there is a
for a created spirit to
change.
variation,
alteration
or
15
GREGORY OF NYSSA
34
T Kara Tpotrrjv KOI a\\oiwaiv ecmv dveTribeKTOs, Tcdv Se TO
/jLTa{3o\7]V /cal
Sid KTiaews VTroarav o-wyyevws TT^O? rrjv d\\oiu>(riv &LOTI /cal avTrj T?}? /cr/crea)? 77 vrroaTao-i^ diro 5 rjpfaro,
TO>
Oevros
aVT6%OVO-ito
evavTiov
efg 1
TO>
aTTojSaXwv
vulg
|!
TO SoKOVV alpOVfjLVIJ
a(j)0ovoi>
dhn
eTrefivaev
Tw
! vulg 10 auro
voyfAa fg
Oytt/ta]
/cal
e\r)crai
dya0a>
1
8 1
/cal
TO
et?
TIV
KCLKevos avTO)
OI/TOJ
TO
8e
KlVrj/jLCLTl
TO dyaOov re 10
6Wo9
//,?;
KTicrTT)
||
9
||
f
||
||
Whereas everything
TO,
through an act of creation has a natural tendency to such change, because even the very subsistence of creation owed its be
of
2.
Trai*
5^]
into being
1
to
ginning
TT/S /critrews is
change-"
the created Universe. of course The idea of creation, Gr. maintains, carries with it the idea of muta bility.
choosing what thinks fit by a movement of
ai)reoucrta;]
7.
ever
it
free-willS 8.
free
&(f>dovov]
as
urigrudging,
from envy,
opposed
(pQovos
with which the
viewed
man
s
evil
to
the
spirit
participation in Divine
blessings. ib.
eTre/mvffev
vor)/j.a is
9.
ev
1
Karavorja ai.
vulg
r.
deghnp
eirifBaXwv 12 o[Ao\oyei
o\j/. ji
f
a/>x??
which came
o
TO dyaOov vofja-ai TOVTO 3e GCTTIV 6
eirifia\wv r. o\^.
TO fp
7Ti8r) 7T/3O?
o^^a, wajrep
o/z/xa]
The reading
Arist. l^Jiysiog. 6. 8 [3 a,
Adamant. Soph. where it is found
There
is
rois /3Xe0d/30is rr)v opa.(nv. 11. came to KaTcvoTjac]
learned to know, hend, than vorjffai.. 1 1
a con
siderable variation of reading here. is plainly a corruption of A7ro/3a\o>i/ It is not so easy to de virofiaKdov. cide between virofiaX&v and ^TTI/3a\uv, as there appear to be no exact parallels to the use of either word in such a connexion as the
present passage affords.
The phrase
and
also in
i Physiog. 23 in the phrase ot
i\\uTTTovTes KO.L TO. /3Xe0apa e7Ti/3dXXoires, but these instances do not justify such an expression as e?riras 8\/seis. On the other hand j3a\wi> the occurrence of such an expression as TO, fiXefiapa fTrt/SciXXeij/ may have led to the alteration of virofiaKuv into eTrifiaXuv. There is exactly the same variation of reading in c. 7 sub Jin. in the expression uTrof3d\ot.
plainly a corruption.
L/7ro/3aAc6f]
/3Xe0apa e7rt/3aXAeu in the sense closing the eyelids occurs in
12.
6
(f)dovo
appre
stronger
For the idea cp.
infra rrj dTroarpo^rj TTJS dyaOoTrjTOS eavTuyevvriffas TOV tyObvov. There is similar language on 0#ufos in de Vita Moysis p. 409 (Migne). The whole passage is doubtless traceable ei>
to
Wisdom
ii
23, 24.
6^0X07.] The first cause of anything is responsible for all the consequences flowing from it. So 12.
CATECHETICAL ORATION Kara TO dico\ov6ov
avTrjv
rjSovrjv
rfj
TO ev
elvai,
alrlav
eTriffVfJi^aivovTwv
vyela TO eveKTeiv, TO epyd^ecrOai, TO KaO jSiOTeveiv TTJ Be vncrw TO daOevelv, TO (ivevepyrjTov
olov
elvai,
35
drjSia
TTJV
OVTW
farjv e^euv.
KCLI
d\\a
TO,
rat? oltcelais appals tcaTa TO dicoKovOov eVerat. ovv r) dirdOeia TJ/? KCLT^ dpeTrjv an;v dpyr) KOI TOV 8ia OVTWS Tat, rj (frOovov yevofAewr)
TWV
po-TTrj
0809
TOP
yap dira^
e7TiBrj
p07rr]V ecr^ev o vi](Tas
UVTTJV TrdvTWv (ivaoe^OtVTui
yCter
KaTecrTrj.
Trj
5
TTJ?
d7rocrTpO(f)fj
TO
vrpo?
/ca/cov
ev eavTO) TO
d
wajrep Xt^o? d/cpwpeias diroppajel^
(f)06vov,
VTTO TOV I8iov ftdpovs Trpos TO Trpaves crvv\avveTai, OVTCO /cdicelvos,
TTpo? TO
T>}?
KaKiav
7T/30?
/3/Hcra9,
uya0ov (rv^via^ dTrocrTraaOels KCLI avTO^drw^ olov TLVL ffdpei TT^O? TOV
KOI TJ]V 15 TTOvrjptas opov avvwcrOels dTrrjve^Orj, bvvafjuv,
f)v et?
avvepyeiav
TOV KpeiTTOVOs
Ttj?
jrapa TOV KTiaavTos, TavTrjv
ecr^e
TMV KaTa KaKiav
avvepjov
eTnvoov/Jbevwv
6t?
evpeaiv
7roLTjo-d/jLvo$,
d I 3-4 TO jj,er avrrjv Kara] ^ed eavrrji 1 vulg /x,era (om o.vrt]v Kara.) avev ____ fayv exew desunt in h 71^07-8 OVTOJS... KO.KLO.V po-rrr] desunt in h jj
j|
||
fjievri
1
KO.KUV
yeyevri/uLevri f
i;
ets fh T7]v
14
f
/Spttras]
ii
8
poTrr/]
op/mifj
j3apTjcras KO.L
el
ffvvepyei.ai>
We
vyeiq.]
the following sentence. As on health there follows a good bodily condition (TO eue/cretV), activity, and an enjoyable life, while disease is followed by weakness, inactivity, and lack of enjoyment, so other results follow in natural sequence their own proper causes.
occurs
6.
sicn.
n.
in
l
d-rrddeia]
Cp. antea
freedom from pasc. 5.
uxrirep Ai#os]
just as a rock,
eavrrjv
[ted
vulg avvepyiav dnp
must supply some such word as eTrercu which TTJ
[|
Karavevaas
the inclination to vice resulting from the envy displayed by the devil was responsible for the train of evils which followed. 2.
f
||
1
vulg
||
16 et? avvepyei.ai vulg TOV /cpetrroj/os] om TOV f
1
ruv
KO>K
||
]
om
breaking away from the ridge of a mountain, is carried headlong by its
own
weight.
torn away av/m
from
"*
TT)V Siai/OTjrt/crjj ovva/j-Lv] 15-16. the faculty of mind. Aidvota, as distinguished from vovs, is the process of rational thought, while vovs is the intuitive and speculative reason. i See \Vestcott on John v 20.
The faculty of mind, which he
from the Creator in order that he might cooperate with Him in imparting good (i.e. to the creatures under him), he employed to assist him in discovering evil devices? received
GREGORY OF NYSSA
36
rwv
5 real
d^Ktiaarf ftaGiKeveiv ydp
err
aurr}?
^d
AraXo? Be TO ei&os
drreitto-
V(T(V
Trappria ias,
/card irpoatoiTov TT}? Oeias
avrr/s
ravra
Kararpv(f)a)j
10
rrdvrwv
yap rov ap-^ervrrov eyeyovei /cd\\ovs TOV y(lp (ITTdOovS /Xi/jL^/jLa r)V
vio-fjia
TT)V
Oeias ev\,oyla^ Svi a/jLwOels 6 avOpwrros
TT)?
TO)
r)V
fjiev
avrov
KOI avro^eipa.
vre/cra? fyovea re
eavrov yeveaOai
yap Sid
drrdrr]^ rov nvOpcoTrov,
rrepiep^erai OL
GVfiifflaiHOS
&e
T&)
7rd@ov$ vrretCKavfAara KarepydaaaOai TO
virepio-^ve
yap
TT}?
r]
TOV
avriKeifjievq) rjv
LCT^VL
8e TIVL KCLI ftia
Kara yvMarjv
oios
ov)(
ev\oyias rov 6tov
Bid rovro aTroarrjcrai
rov
/card
^vvafjii^
re TTJ?
emcr^vovari^ avrov
TT)?
avrw 15
emovr]v
0pva\\i$os
TT}?
^var]^ari fj-evov
f
I!
i/
"
1
VU ^S
I!
ep.<j>v(niiJ.aTi
vu l
1
fW-&t-
warrep
(\
\\
yeveadai
17
2-3.
eTreiST]
series
e/i/tt^as e
yap]
fireidrj is
i
5
+ /ccu
f
awry
h
||
(T v/uiieiei>
f
fin l
cj.
16
\\
om
TCO
TOJ
e/Xyutfeie ||
vdb}p...\oya
eAcuw]
The
clause in-
KaTarpv(pu>i>~\
revelling in the
of parentheses. Tlie apoof the sentence begins with
by God excited the envy of the adversary and led him to plot for s ruin.
rank,
4.
d^tw/xari]
ib.
/SacriXeueti
6.
d-rraOr)s]
/ace.
broken up by a
In what follows Gr. shows how the capacities and privileges bestowed upon man
c.
||
vulg
Ti?
manifestation of Deity even face to
dosis 5ia rouro airoaTTJaaL.
man
1
p. 37.
overreaches.
troduced by
rrvpo<$
ei
vSwp
(f>\6ya
7rL(! a s
circumvents J
7repiepx era O
i.
rrjv -
v%vov rov aSvvarwv
err
rrepiSc&payuevov,
o-ftecrai
5iepx erai
I
/ca
/caraararj.
position.
Gen. 28 30. See note on aTrdflaa ]
5. 8.
i
Trapprjaias] llapp. denotes the giving utterance to every thought and feeling and wish. Cp. Heb. iv 16 (with Westcott s note), x 19, 35. ib. based on the TTJS ddas narrative of Gen. iii. ffj.
? /;.
raura
a;/c/
5^]
.c?
;/^
////.$
served as fuel. The sentence forms part of the protasis begun by e-rreidr). 10-11. f3iq, violent Sui/ctyuea;?] exercise ofpower 14.
eudXwros]
**
main force
an easy prey
to his
1
plotting. /cat 15. uxrwcp] What the adversary could not accomplish by force
he evil
attempted by craft, with man s will.
mingling And as
in the case of a lamp, when t lie flame has caught the wick, if any one, being unable to blow out the flame, mixes water witli the oil, he will by this device render the flame dull." 16. laid 7rept5e5/xryM-] grasped, hold of?
CA TE CHE TICA L OKA TION Sid
37
eTUvoias
TJ}?
TCIVTTJS df^avpaxrei TTJV 7rpoaipeo~i TOV dvOp&Trov rrjv /catciav KOI aecriv Tiv
TT;
ev\o>yas
vy/ctj^ TO OVTI-
eTTtXetTroucr?;? e
eTroirjcrev, //?
KL/jivov
avTeiaep^eTai.
QdvaTos,
i]
daOeveta
dvTLKetTai
Be
rfj
IJJL-
Se
TTJ
SvvfijJbci,
o 5
fjLev
ft>/}
Se
evXoyia
TTJ
77
Kara pa, ry Trapprja-la 8e alo-^yvrj KOL TTCLGI TOIS dyaOois rd /card TO evavriov voov/j.ei a. Sid TOVTO ev rot? Trapovcri >;
KCIKOI^
vvv
e crrl
TO nvOpaiTnvov,
TOLOVTOV reXou? ra?
Kai
7.
fjia\\ov
TdVTa yap
^ TO
ol
<*PX*1^
eiceivijs
TOV 10
(K^op/jia^ 7rapao"^ovcr rj^.
epcoTaTO), el 7rpoeL$a)S TTJV di 0pci)Trii>Tjv
/jiTjSel^
avjJL^opdv o #eo? rrjv et? TO KTiaai ?j\0ei> tcra>9
TT}?
ere
rf/9 tt/3ouXia?
TOV eV
Tot?
a^r co
avOpwTrov,
Katcols
eivai
TO
\vo~iT\.6aTpov &i
Boyfjiacn
MavL%cuKoi<$
7/v.
dirdT^
TrapacrupevTes et? crucrTacrt^ TT)? eavT&v ir\dvr)s Trpoftd\g
5 eTreLcrepxfTaL
a?r
om
(Tvo TacrtJ
[|
9
TOL
succeeded in
fffieaiv]
3.
cm
1
1
vulg
extin
guishing and obscuring in a way (TLVOL] the Divine blessing. TO avTiKei^evov] sc.
45.
The term
\oyiq..
is
rrj
ev-
explained in the (f)06i>os
/
(note).
/
in the following chapter Gr. deals at length with the objection
//^/j
14
etj^at]
yeveaOai
<7;/^/
IVhy did God
create ttian,
He
for
and
it
is
is
stitutes evil.
11. et 7rpoet5a>s] The emphasis of the sentence rests on the participle.
Whether God foresaw the calam .when He came to create man." 1
ity.
.
d(3ov\ias} cf. 6 init. rijs Kara TTJV (3ov\i]v 5ta^aprtas. Ai)ry antici 12.
doctrines evils of
there
The
i.e.
sujfering
moral
the
and evil
pain resulting sickness,
and
wickedness. latter alone deserves the name of is
5i
the source of positive good, only mans self-will in
answering this objection Gr. Jirst of draws a distinction between the two senses in which the word evil is used with reference to man. There
all
physical evil
1516
Aloral evil consists in the loss of good, and has no substantive exist ence. Neither can God be its author,
pates rov avdpuirov.
is
|j
evil.
He foresaw the evils which would result from his fall? How was such an act consistent with goodness? In if
from
f
withdrawing from good, which con
following sentence. of the rrfs apxys] i-e. the (). Devil which he has been describing. 10. ras a0op uas] Cp. c. 5 p. 26 7.
7.
f
i.e.
1
5.
ot
they who away by the Manichees? The
rots yiavi.-fca.i.KoLs ]
Jiave been deceived and led
of the
man
s
present
condition
might be urged to prove that the Author of man s being was not good. Ace. to the Manichaeans the crea tion of man was due to the prince of darkness. See Harnack Hist, of
Dogma, Eng. Tr.
iii
325.
15
GREGORY OF NYSSA
38 \ovdiv,
TOVTOV Trovrjpov evai TOP
ft>9
KTiaTrjv aTroSei/cvvovTes. OVTCOV OV&6V O $609, 6V KCLKol? o
r/}9
e
yap
O
CivO ^ft)7TO9,
yvoe
/juev
OVKT
CLV
TOV Oeov
dya0oTr}TO<$
eV
KdKols /ji\XovTa TOV avOpwrrov ty ere a flat Trpos TOV fiiov el
rraprjyayev.
yap dyaOfjs
fyva-ews
evepyeia TTCIVTO)^ eVrtV, o \V7rrj pos
OVK&T av
LV, et?
y
TTJV
CLITIOV
r)
^>f
Ta ToiavTa rot9
67ripp67rws v
p<ev
TavTa yap
%ei.
TTCIVTO,
TLVCL
/3d0i /caOdtrep
Trapa&eSeyfievoLS aTraTTjv la^vv Tiva
/3acf)r)v TTJV alpeTi/crjv
Sia
So/eel
d\.rj9eias
&OK6L /Ca\0)$
fJLOL
TU>
7T/309
TOVTWV
TWV
1
4.
[|
/cat
ras
Xo7os]
,
vi i
Xt/cas
the
&iaipeL
yap
\6yO) Ttt9 T6 (TapKtoO eiS Kal
T9
II
1 6 om TO f vulg vulg 1 1 10 iravTa yap ravra e SeucroTT.]
3 o 6eos ovdev
9 w] ou ehn o p 12 avai per iKTfjv h
V1(1 TraprjyopLa^ 1* vulg
||
TTI/.]
ulg
II
||
||
13 eTrtTroAou f
of the
ferred?
ry
|j
diaipetrai f
\ ar
18-19
||
avrov
1
ras
/cat
have had
in mind, as it contains a comparison to that of the present passage and concludes tVa
similar
devffojroibs
avTaii>
aaBpd] sound.
Hence
17
56a
yiyvoiro. unrotten,
lit. ^
ineffective?
"ivcak?
afford a ready proof of their fallacious character? ,
erepoi/] e.g. such as the evil principle.
Mani-
chaean
to those
who
cp.
c.
8
rrjv
ev
to
irpoaTrjaaffdai.]
are
deeply tinged with the deceit of Jicresy, as with some indelible dye? For
430 A,
||
/caracrracrets e
doctrine
l
is
||
|[
||
ai f
||
goodness of God. et For if ac6. yap ayadijs] tivity in good is tJie characteristic of a nature that is goodS 8. reavdyoiTo] ^traced back^
Aei>cr.
/cat
KaopaTaL.
^rv^oyv KaTaaTdcreis, &6ifcvvs, ol^cu, 8ia
TOVTO vulg
fl
7 XivTnjpos] odvvr/pos f
vulg
%IV
KoplV0LOV
TTvev/jiaTi/cas i
o-a
TOV CiTCQ(TTQ\OV GV TOVTOIS CTVVIjyOpOV
avTwv KaTTj^opLa^ TTpoGT^acKjQai.
r^9 KCLT
rot9
craOpa ovTa
iroeiiv e%ovTa
15 Trjv T79 cLiraTTi^
6V
dyaOov
/cal e7rtVr;/309 /3to9
TOV dyaOov Brj/miovpyLav dvdyoiTO,
erepov 10 Trovrjpiav
TO
KaTci
rj
ouro9
^Sa^et...
TT^OS TO KUKOV olKfcor-nra. found in Plat. Rep. 429 E a passage which Gr. may
put for-
ward
the Apostle in these matters as supporting us in our condemnation
The gen. Karyyopias of them. governed by Gvvrjyopov
is
.
18.
?rp6j
19.
/caTaaTaVets]
conditions?
Kop. ]
i
Cor.
ii
14
^15.
dispositions or
CATECHETICAL ORATION TWV \6 yoi^evwv on ov J
aXX
/cpiveiv 7rpO(T7JK6i,
alcrOr^aew^ TO fca\ov
Si?
t
Kara TO
TCOV
eo>
TOV vovv dTrocTTrjo-avTas, avTrfv e Kal TOV evavrlov StaKpivLv TTJV TIKOS,
TWV
T/}?
TO KCLKOV
o~a)/ma fyaivofjLevwv
Ka\ov re
6
(pvo-iv.
-rrvevfjia-
TavTiyv
TOVTWV
Soy/jiaTcov
r)
eavrijs TOV
Ta TrdvTa.
dva/cpivet,
(f>r)(Tiv,
aiTiav
39
Trjv 5
oi/jiai
/AV@ OTTO Lias
TO??
TCL
TTpofyepovo-iv eyyeyevr/o-Oai,, OTI TT^O? TO f)8v TTJS
TOV
dppu>arTriiJiao-iv
crcoyLtaTo?
peovo~av,
dyaOov opi^o^evoL Sia TO vTroKelaOaL KCLT di dy/cr^v TJ]V
TO
dTro^avcrews real
vvvOeTOV ovaav
fyvcriv
7raKO\ov6elv 8e
eh
teal
id\vcriv 10
Tot? TOIOVTOIS 7ra9rnjiao~iv
TT&)?
akyeivrjv TIVOL aiarOrjaw, jrovrjpov Oeov TT/V dvOpwjroTroiiav &)? 676 TT^OO? TO v epryov eivau vo^i^ova iv.
avTols
e/3\7rev
2
irpoffYjKfi
cm
evavr.]
Kpweiv
TOV
f
Sidvoia,
r)
1
o
||
vulg
yap]
yeyevrjcrdai e av yeyevqaQai.
5t
i.
that
The
5e f
vulg
||
||
11
phenomena (T&V
KO.TCL
and discern
its
TO
;u>007roaas]
f)ira.Tir]/jLi>as
wept
(paw.} distinctive
au>/j.a
own
Cp. prol. TWV doy/AaTuv
put fotivant such views. Eyyiyveo-Bai is used in the sense of inesse or innasci. Cf. Xen. Conim. 21 Tots dfj.\ovcrL \T]driv eyyivo-
a
rj
eVetf KOTTOVV 15
eairr. f
||
7rpoo~<j)epovo~i.v
om
4 TOV
g
OTL -rrpbs T6]
s punctuagoverns VO/J.L-
"On
while
firaKoX.
lp
II
viroKei
and belongs
to 5ia TO. ib.
TO
?rp6s
i]dv]
defining good
witJi reference to the pleasure of bodily 2w/A. is contrasted with enjoyment. the Trvevna.TiK.bs in the quotation, 9.
Trd^ecrt
K&L
Here both words In
c.
dppwo~Tri!J.a(ri.v]
are used of bodily 8 Gr. speaks of
X ^s dppwo TTj/iaTa. In this the word appuo-TTjfj.a was employed by the Stoics and is i/
i
sense
defined by Cicero Tusc. iv 10. 1 cos e lye] Since if their thought 3.
had turned
ifs gaze in a loftier" direcseparating the intelligence the disposition to care about
tion, atid if,
from
pleasures, they had contemplated, free the influence of the passions, On the nature of existing things. the words didvoia and vovs see antea 1
Krab.
bad here.
]
^eou 1* vulg
from
fji^vrjv.
fovaiv,
12
||
7
||
attached to
latter
those ivho
is
||
TO. TTJS
eyyeyevijffOai] This, Isuppose, the cause of tJie fabrication of these fabulous doct fines in tJie case of
ib.
d
JJLV-
7.
tion
TTWS
ailments.
was
2.
om
TOLS
^oTroa as.
I.
vulg
1
T?
1
character (O.VTTJV f0 eavTrjs) the nature of good and the opposite. 6.
irepl
avra^w?
diaKpwei. f
5
intelligence
must be withdrawn from bodily in
TJ)?
3 a7TO(rr7?crarra
||
o
is not by good and
It
atV^Tjtrews]
sense perception evil are judged. (i/ous)
Kal
vovv diroiKio-avTes
TOV
is
closely
c.
6 p. 35.
GREGORY OF NYSSA
40 TWV OVTWV
T7JV
TTOi rjpiav
rrjv
OVK dv d\\0 Ti KCLKOV
(f)VO~lV,
Trovrjpia
ajijOijcrav.
iVdl
Trdaa ev
Se
rov
rfj
dyaOov crre/^cret ^apaKT^pi^erai, ov KO,& eavrrjv ovaa, fca/cov yap ov&ev e^a) ovBe K,a& vTroo TdO iv Oewpovf^evrj 5
aXXa
eavrov Kelrai, Trpoaipeo-ews TO Se ovrco /carovo/jid^eTai. dyaOov e<
TOV $
/A?)
^09
o
OVKOVV
TWV OVTWV, ov^
o
Twv
loopacrtv, ov rrjv TDipcoaLv TTJV arepTjo
iv avTrfS
ovTWv
fir)
dva&ei^as
v(f>
eavrov g*p
ii o aOXov]
om
15
vulg
fj.\f/vxov
o fl ji
T]
a0
e.
f
TO
j|
||
ai>
the present treatise. Cp. c. 9 where he argues that the Incarnation was no degradation to God, for only moral evil can bring degradation. Similarly in cc. 15 and 16 he says that it was physical, not moral weakness which Christ took upon Him. The Divine goodness was unchanged
by the Incarnation, could
for
the
only
have changed
it
would have been the participation in vice. The conception, which is also found
Origen, has its roots in the importance assigned by both Origen and Gr. to the will, as the seat of evil. So in the present chapter Gr. in
/mr)
wv
6 rrjv
dpenjv, ov
r/}?
TO
Trpbs
eivai l*
$r)/Al,-
dpeTrjv
eavrw SOKOVV
KaOdirep
(frva-iv,
12 yepas] jrepas vulg 1 6 eTriAa/iTroj Tos e
OVK i. a\Xo] The principle that moral evil is alone KO.K.OV is a leading thought of Gr. throughout
thing that
rrjv
dfcovaicos TT/OO? TO ica\ov 6(f)eX/c6/jiVO^.
a^rv^ov
5
6
d9\ov
o
TO
v(f)crTr]K6,
KCLK,&V atrlas 6
TroirjTrjs
$r)/jiiovp
dvOpWTTivriv
rrjv
TMV
TT}?
TMV dyaOwv yepas Tot? KCLT OVK. dvdy/crj nvl fiiaia is,
TO
15
efa)
eivai
fj,r)
TO)V V(f)(7T(t)T(i)V
V(j)6(TTtoTOS Srj/jLLOVpyO^
ovpyos OVK ecmv.
TGO
ov ov%
fir)
p
n
5-6 TO ayadov]
j|
vi(1
vulg
|j
o-rcevos
Be rov
el
13 -rrpoaOeis
om
TO
f
deghnp
||
||
says KO.KOV yap ovdev e0 eavrov Kelrai. The characx a P aKT1lP -fc Tai-] 3. teristic feature of all wickedness is to be found in the deprivation of good. T py elvai] but it receives 5. its name from the non-existence of the good. TO 5 JU.T] 6V] In what follows 6. Gr. urges that God is the Creator of that which exists positively. That which is a mere negation of existence, such as evil has been defined to be, cannot be attributed to Him. ir.
6
aOXov]
The
view of the relation of free-will
is
of Divine virtue.
make
effect
of this
evil to
man
s
the enjoyment blessings the reward of to
CA TE CHE TIC A L OKA TION
TO? /3A,e7roz
AXX dyavaKTL
8.
rrjv
/Xe<>apot?
opa(Tiv,
ew
TOV
TJ?
/AT
atria? o r/Xto?.
TO
TrdvTws
6 TT/SO? TTJV
8id\vcnv /3\-
Qavdrw rrjv %a\.7rov TWV xafcwv TOVTO ^rjai ecr^arov rj/jLcov SiakveaOai, OVKOVV elvai, TO rov ftiov rfj vefcpoTTjri (T/3evvvcr0ai. TOV
Troieirai TO)
crco/^aro?, teal
ical
5
?}/jLO)i>
TOV aKvOpwrrov TOVTOV
Oa) Sid
Tci%a
evepyeaias ir)
0OV
TOV
Qav^daai
%dpiv
Trjv
TO
KTlSe/jLOViaS.
rr/v
TT}? Trepl
i
^
7ro/3a\Xot dia\v]
8 //aXXoi/ av
10
om i.
p
Sid Trjv TO)V KaTa0VfJii(DV IO
^f)V
1
eTTi/SaXoi (-/3a\\-
ava\. l*
deghnp
|j
vi(1
5-6
vulg TOVTOV 1* vulg !i
uTTo/idXoi] cp. aiitea c.
6 p. 34
e
wT7)s...cuTi as]
is free
from to
1
Gr.
is still
discussing the ob
jection stated in the previous chapter. One of the evils of man s present con dition, it is urged, is the prevalence In reply Gr. of physical death. maintains that the dissolution of the
body was really a merciful provision made by God after man s fall in to undo its effects. 7 he coats of skin in Genesis indicate mystically order
this truth. As it was into the sentient (i.e. bodily] part of man that the poison of evil was received, so it
was fitting that
that part should be dissolved in order that it might be remoulded by the resurrection. Gr. illustrates his meaning by the simile of an earthen vessel, which some illdisposed person renders useless by filling it with molten lead, but which the potter, in order to remove t/ie lead, breaks up with a view to re
modelling
The
(-,3a\\- hn)
TovTo...afievvva dau.
9 Trpoffevexdecr] e
om
1*
d
vulg
Trpoa.xdet.-r]
g
-
1 l
has been stained by sin, and it has its appointed remedies, the practice of virtue in this life, the sift ing judgment and painful discipline ofpurification in the after-life. Thus God not only foresaw man s fall, but too
too
blame on the part of him who fails see. For a; r^s curias cp. c. 8. 8.
/cat
TOW vulg
(note).
1-2.
a7ro/3a\ot
vulg) efg
||
TOVTWV
TOV avOpwrrov
1
i
8.
v7Tp/3o\r}V
/j,d\\ov 8id
CLV
yap
it.
dissolution of the body, ever, does not affect the soul.
how That
It was remedy. by penitence and suffering than never to have created
provided for
its
better to restore
man
him at was a
Him And
The work of restoration task possible and fitting for alone who had created man.
so
all.
He who was man s
Creator
became also his Deliverer. the
dissolu
5-6. faTjv...(3iov] By tion of the i~w77 Gr. refers to the dissolution in death of the component parts of man s nature. 13y the ex tinction of the fiios he means the
cessation of the outward activities of the life. this dismal-
looking necessity. 8.
ceeds
evepyeffias] to show,
provision
Death, as Gr. pro
was a beneficent
made by God,
after
man
s
enable the body to escape from the consequences of the Fall. fall,
10.
to
Ka.Ta.6v/j.iuv]
pleasing.
Cp.
=
c. 5.
acceptable,
GREGORY OF NYSSA co? el airo\av(Tiv aiperov eari rot? TOV {3iov /jLere^ovaiv. TOLOVTM TO yu.r) ye T^9 ev b^vvcus Sta/^teoT;, Trapd TTO\V TO>
elvai TOV
6 rr/s
ej;6Tdcra)/jLev el 5
Kal ov%
avre^ovcriw Kivrj/naTi TOV
T&3
yap
a, Std TLVOS
77801/7)9
OT]\7]Trjpiov fjueXiTi
KOI
Bid.
/AatcapioTTjTos
e/c-
TOVTOV
7T/909 TTJV /cafciav
\veTai, 07ro)9 dv
TTJS
e9 TO
4
/SXeTTTj ,.
vulg
dghnp
Trapovcrrj
fay
||
7
dva-
vvv
e
icrTopitcwTepov
e
aireiXTj/j,.
vres
ulg ||
TO
14
/car
d
||
12
ei/cora
p,ev a.irei-
ev
TT?
deghlhip
Used here sense
pwrrapias
f&
Stetrajcraro
eveicev
TO Be TOLOVTOV
dvaTT\ao 9eiri.
^Ftf
KOivwviav
T>}V
TL (TKevo$ bcTTpaKivov
oloi>
the
TL
(BiM7]fjLev.
tca/cov
TrapapTvOev rfj (frvcrei TO /ca/cov TOVTO TT)? fcard TO drraOes 10 7recro^Te9,
d\\o
^0/977709 777)09
0)7)9
av ev rot9 KciXXia TOis
O7r&>9
OVKOVV
eivai Trpon/Aorepov icpiverai.
d\yeiva)
of
in
contract. acquire, brought upon ourselves?
5
interpretation of the passage. iaTopLK.] after the manner of For history and in veiled language. istic
^
14.
did rti/os] by some indulgence ib. in pleasure mingling evil with our nature like some deadly potion siveet-
aiVry/xa cp. Numb, xii 8 (LXX) (TT6/JLa /card crro//a AaXTycrw aury, ev et Set Kal ov 5t alviy/j-druv. Cp. also
ened with honey?
2. This passage is another r Cor. xiii instance of Gr. s use of the allegori cal interpretation of Scripture. Cp. antea c. 2 (note on avayuyiKus) 1
TO aTra^es voo vfjLvr)
/caret,
with freedom from passion? in order that the OTTOJS av] \i. foulness which is now included in his nature may be separated out, and he l
may be restored by the. resurrection to his originalform After these words one group of MSS insert the words ei 76 TO /car eiKbva ev rrj irapouffr) .
fwT? Sieauxraro,
and Krabinger has
them a place in the text. But the words are not found in the MSS /, /, and they have a suspicious ring, introducing an idea which is not appropriate to the con text. They are probably a later
given
addition
to
the
text,
their
object being to guard against an Universal-
The ref. is to Gen. This interpretation of the coats of skin is found in Methodius de Resurr. i. 37 (ed. Bonw. p. 130) and iii
c.
5.
21.
and
still
earlier in
andria (Strom,
iii
Clement of Alex 14) and Origen
Cels. iv 40, in Horn, vi 2). appears to have been derived from the Gnostics. See Iren. c. Haer. i. 5. 5; Tert. de Res. Caniis 7. Its ultimate source was Rabbinic. Christian Platonists^ Cp. Bigg p. 204 note. Gregory of Nazianzus Le?>.
(c.
It
(Or. xxxviii use of it.
p.
670 D) also makes
CATECHETICAL ORATION 8t
teal
ev rot?
4)rj(7LV,
ap,
6
alvvy/jiarcov
KOI
MOXTT}?
Siavoiav (frepwv
rr}v
01
Trpwroi
(iTreyv/jLVGoOijaav,
K6ivrj<;
^irwvas rot? TT/ocoroTrA-acrTOt? o TT^O? ra roiavra Sep/juara rov
Sotcei
IJLOL
TrXrjv eic-
eyevovro
(iTrr/yopevfAevois
7ri{3(i\\ei
ou
e/criOerai.
r^fjilv
rr)S /jiaKapLOTrjTO^
43
5
rroiwv yftp (i7rocr(j)ayVT(i)p re
KOI Sapevrwv tyowv eTnvotlTai aurot? 77 TrepiftoXrj ; aXX TTav Sepfjua ^wpicrOev rov ^yov vetcpov ean, TTY/Z/TO)? r) 7T/30? TO Kpovcr9ai &vi>a/jiiv, rj (i\6jov 10 ,
i
r>)?
TTpo/u^eta? /xera ravra rot? e7ri(3e(3\r)Kevai rov Trjv KaKiav r^juwv larpev-
efat/sero? s
ovra, ov^
&)?
ael TrapafJieveiv
et
rc5
i
vfuv vulg
r)/j.iv]
eis aei] aei
h
7
what was forbidden. dep/jLaTivos
XITWV takes the place of the dTrd^eta. 5. TrpwroTrXdo-rois] a word applied to the
first
man
in
Wisd.
vii i,
xi. o0
6.
juot
intending
word
doKel]
not,
I
think,
apply the sense of
to
to these literal
tlie
1
skins."
belongs to the subject of Qriffiv, i.e. Ma)cr7?s, doKel being parenthetical. 8-9.
d\\
,
eireidr)]
The skins,
ace.
capacity of dying, which was the peculiar characteristic of the irrational nature. to
Gr.,
that
represent
In df. An. et Resiirr. p. 148 (Migne) Gr. explains oVp/xa as TO crx^ytia TTJS
d\07ou
0()(7ews,
KtiwQevTts
y
Trpos TO Trd^os ot-
Trepiefi\ri()ri/jii>.
In
de
Virg.c.. 12 the coats of skin are TO (ppovr)/j.a rrfS crap/cos.
gp
Cp. de Mortuis
rf)
iii
p.
Gr. the
om
||
16
||
J~oy@v
OVKGVV 15
(frvcrei.
olfcovo/ju/cws irepi-
re el
oiKovofj..
t]
||
12
VCK.
om
TO?
e
g
524 (Migne). det
et s
13.
The
aTTeyvfj-v.^
4.
r;
epeu>
became involved
ev rots aTT.]
3.
I!
fyvcrews
15 rov crw^aros vulg
||
rwv
%ira>v
vKporr]s
<
13
in
ov (TV/jLTre^vK^
(Ta)/jiaTL,
rwv d\o ywv
rrjs
o yfip
earl, Trpo? Kaipov rrjv eavrov ^prjcnv
<=7ri/3a\\ofj,ev(i)v
IK
e/c
ijv,
the
Trapa/x.^eii
first
man had
]
Ace. to received
immortality and c. 5. Cp. also c. 4, de Vita Moysis Hence he says p. 397 (Migne). below of the Xirwi/ that it was ou Death is a rf/ temporary provision, a coat with blessing incorruption. de Honi. Op.
av/n.Tre
which man 16.
of
Cp.
is
invested for a time. here opposed to
OIKOVO/ULIKUIS]
which naturally belongs to man. Death was assigned to man by way of accommodation to his circumthat
for this use of OLKOChristi Resurr. Or. ii p. 649 (Migne) a yap efye tpvaiK&s (is 0e6?, TauTa \^yerai \a/J.f3dvii> ws See yev6/j.ei>os avdpuiros OIKOVO/J.IKIJJS. further Suicer Thesaurus.
stances. VO/JUKUS
Cp.
in
GREGORY OF NYSSA
44
(\Qavacriav KTicrOeiar]
rrj et?
6T60rj
TrepLfcaXvTTTovo-a, ov TO
(frvcrei,
TO
TO alaOrjTov TOV dv6pa)7rov Bia\a/A{3dvovcra, avTijs Be TT}? $eia? elicbvos ov Xuercti Be TO aiaOrjTov, OVK d
5
yap eaTiv
cavia/jLos f^ev Xucri? Be
ra TOV
et?
r)
avcrTacriv
eo-(o0ev,
ea^,
et?
rj
TO
ov
//,//
dTOi^ela ird\iv,
Kocr/Jiov
TO Be ev TOVTOIS
Sid^vcris.
a^)
u>v
OVK
a7ro\o)Xe, fcav d/c^ev^y T^V tcaTd\7]^Lv -TTJS ^ere/oa? alcrBe aiTia TT}? rj BTJ\T] Bid TOV pvjOevTO? Xi;
0yjcreco<>.
10 r]fMv
vTToBeij.uaTOS.
re
fcai
oi/ceiays
yijivov
TMV
yap
ejreiBrj
KCLT
rj
Kpe iTrwv
fyei,
T7)
BoKlfACHTiq TO)V
TOV /ca\ov
Be
TT}?
a/j,apTr}0i
KCU
Be
Kivri^aTWV ^ voepd fyvais,
aicrOricriv
Bid TOVTO TT}? 7Tpl TO KCL\OV tCpicreWS eV alaOrjcrecov
TO
Trpos
ai<jQr)<ji<$
15 T7jv TT)? evavrlas efea)? V7roo~raaiv evepyrjo-do-Tjs, TO
wdev
r)fjLO)v
fjipo<;
T/;
TrapaSo^f} TOV evavTiov \verai.
TOV inroBeiyfjiaTos \6yos TOIOVTOS ecrTi. BeBoaOco TI K 7rrj\ov o~vveo-Tr)Kevai, TOVTO Be TrXrjpes etc yeyevrjaOai rer^/coro? fAO\ij3Bov, TOV Be 2 THJH.V
/cat
d
12-13 i.
ij
/v
TO 1 1
ar
TO
mortality
aicrd.
1
vulg
||
2-3
/>tepos
Tra^f re] Traxurepov h cticr^r;crti
^w^ei ]
...5ia
TOVTO
TTJS
r.
avdp. f
om
This garment of only the out-
enfolded
ward and sentient part of man. did not affect the higher life which constituted the Divine image in It
man.
7
diaXvcris efg hl
1*
vulg
||
d. K.
||
10 oin
v^r/Xorepas vulg
19 fj.o\vj3dov...[jt.o\vf3doi
j|
dehn
as it was by the 8oKi/n.aaia] 13. arbitrament of the senses that our about tJiat which is good judgment
went astray? 14.
deviation
Sta/xapTtas]
from
the good.
The
4. physical, sentient part of man only suffers dissolution. It does not cease to exist.
dered
The
17.
Xi erat]
7.
\\
11-12 KpeiTrovos
||
o Be cr/cevos
diffusion.
Stdxiwis]
word has been
altered by
some MSS.
10. i}7ro5et 7/uaTos] i.e. the cr/ceOos offTpamvov spoken of above, an illus-
tration which he develops in follows.
10-11. TO Trax^l earthy element. 1
the gross
what
and
eews]
15. ib.
state?
dxpeiutitv] useless.
disabled?
the point of our
The same
Bonw.
18.
K
illus-
illustration oc-
curs in Methodius de Resitrr. (ed.
1
ren-
1
\6-yos]
tration.
condition.
p. 146). Tt^os tTrt^SouX-^s]
i
44
The
rilling of the vessel with lead represented as an act of spite.
is
CATECHETICAL ORATION
KOL p,evtv (iTrpo^vrov, dvTiTroielarOai
Trayrjvai,
rov aicevovs TOV V
e%ovra Se TOV
/ce/crrj/jievov,
epi6pv^rai 7rd\i,v Kara TO jrporepov
eavTov
dvaTrXdaai TO
xpricriv
$66(7779
icevov
KdKias
e^fja^- 5
Kara TO
StaXvo-as
Karafjii-^Oeicnr]^,
ISuav
TT/V
Tr/9
TOU rjp,erepov
o
TO) alcrO^Tt/cw fjiepei, TCO
7r\do~T7j
T//?
irpos
o"^rj/j,a
o-/cvos,
OVTWS ovv KOI
yevo/juevov.
V\T]<>
aepa/jieveiv
TO oarpaKOV el&
rc3 /xoXty88&)
7i
t7TLO-Tij/jLr]i>
45
crcoyLta
n]v nrapa-
TO rcatcov V\T]V, Trd\iv (ifiiyes TOV evavTiov Sid 7 TO e 10 /9 <
aKvos.
TO
/ed\\o<>
>
avvecrs
eTreirj
Tt?
Koivwva TWV Kara duapTLav rraO rjfjidTwv ^iverai Trpos TOV tyv)ifcov
Te
dva\oyia TOV awfJiaTiKov
^V-^TJ /cal TCO aco/jiaTL, icai Tt?
OavaTov
K.CLI
Trj
O~TL
OdvaTOV
yap
wcTTrep
ev
atcrOrjTns XjcopicrOrjvai fatjs Trpoaayopevo/jLev 15 a.
ehl 1 vulg
om
1-2 avTiiroieiadaL 5e]
vulg
||
2
a/iapr.]
T?;// a/Ji.
||
d-n-pjcrx vT0 ^^
nit
a ^ tne best So that it
lay claim to? claims the vessel and, as he has some knowledge of the potter s art, breaks it up and remodels it. The vessel is represented a.vTLTTo<.eLada.i]
as unbaked.
It
is
still
Tnj\&$
and
can be broken up.
/ULTJ
ii.
/cevoV]
\\\Or.i)ifiuierePulch.
KaKias KaOdpffiov. dj/acrToiXf
^
"
6 ] lit.
aicr^Tyrw
1
the elements of, re-form, fashion afresh. Cp. Or. in fu>iere Pulch. p. 877 (Migne) TOVTO ydp evTtv TJ dvdo-Taa-is, r) eis TO dpxcuov (fivo-eus
The words
i]/ui.uiv
dvaaToix
dj/a u,6p0wcrts, /
/j.Tad(o-LS,
VI<1
vulg
vulg
||
||
TO /cara
by
avvaTrodewdy TO avOpdoTTLvoi ib.
<-
wa
i s-
/xera/x6/3-
yU6ra/3o\^,
and
.
The sentence
KT\.]
^TretSrj
broken by a parenthesis yap and resumed by ewel ovv. is
wcrTrep
The
apodosis begins with did TOVTO. ib.
(ruvdeo is]
crw/iart/coj
dveinvb^Tov TrXrjv OTL
For the idea
cp. de
15 TJ 5e TOV vov npbs TO noivuvia. a
awdtyeiav
TTIV
/caret
evodovfJL^vrjs
re-com-
bine
TTJS
7
Horn. Opif.
p. 876 (Migne) Gr. says ovde ydp &\\o T L eaTLv e?r dvdp&irwv 6 OdvaTos, el
||
denote the restoration of human nature by Christ. Elsewhere Gr. applies the term diroOfuais to this restoration. See Or. Cat. c. 37
The owner
5.
a.irpoff xvTov 1*
airpoxvTov]
f
word not found The Paris editions
Lexicons.
MSS support the text. cannot be poured out? ib.
f
to\i /35co clehn 3 ^to\
||
aTrpo^LTov] a
i.
in the
read
1
O.
5e e
TOV idiov
TTJS
tvepybs yiveTai.
0iVea>s,
ei
e TL
?x
on dyd/cpacm
---
/ecu
6
foOs
Tr\ri/j./j.e\r)[ji.a.
cr/cdfet irepl TavT-rjv crvfjurevoi, e/ceFvo /cat TTJS diavoias i] Kivrjaiy.
also note
L
O.VTTJS eip/j-bv
c.
/car
See
6.
13. ^v\rf\ not used here in its N.T. sense, but as a general term for the higher faculties included in TO VQ-T\TQV and opposed to TO aiad-rjTov.
GREGORY OF NYSSA
46
e
tca
oi/TO>9
,
v^r^s TOV Trjs d\r)0ovs
TT/?
OdvdTOv ovo^d^o^ev TOV
i]
/ca/cov
0ecopov/jiei
feat
7j
et9
5 Trovrfpov
/ca0a)s
KOiVdovla, crco/zarf
St
TW^ ve/cpwv Sep/AaTCDV
T7/9
Se ^pela rov
10
icdtcelwtjs
e7ri/3o\rjs
ra?
/>tr)
e/x^)uetcra?
Bid TIVOS larpeias e^aipeOrjvai, TOVTOV evextv Iv ^cof) TO T/7? dperr/s (^dp^aKov els Oepa-
(
TWV TOIOVTMV
Treiav
vreuTO?
ravra
Siaopai,
om
fj.fi.voi.ei>
e
5.
f ||
vulg
Trpoeredt]
12
I
||
4-5
||
ra/xteyerat
The
death
1
.
e/c
TT^S
.
.
defines
,vw.
in
dis-
^TTtjS.]
resulting
from.
The
not composite like the body, and canOther not be dissolved by death. remedies must therefore be provided TO
/J.T]
criry/c.]
/u.evei ||
5e
g
1
om
5e
1
g*l aOepairevroi.
13 rwv
?ra^.
/c.
r.
degh
consisting .
e?ret5r;
jj
solution.
7.
depajreia.
TWV Tradt^drwv
crco/u-a
r. irov-qpov 1 vulg 8 11-12 adepcnrevTOS p.evoi\ vulg (in d deletum)
ets ei
dghnp
15 Kavrripiat
StaXt/aews]
^aj/aros, 6.
TO
dflepd-
>e
r)
wv al
el
77
r r
|i
fiiw Tera^levrai,
fJiev paov, at Be &vo-Ko\MTepov rrjv 0epaTTpoa-ievrai, e^ wv KOI TO pal KOI tcavTijpia KOL
15 Treiav 3
el
TTpoaereBrj rpav/jidrwi/.
ev TCO /jLerd
fjievoi,
d\)C (uaTrep elai Tives /card
for
re
^v^y
T ^ Trapovarj
/^ez^
vulg
ev
T//9
fiev
v0L7] TO l
ecmv
rt?
/iua
afJi^orepwv yap Trpoeicnv TO
Sid TOVTO 6
evepyeiav
ow
eVet
Trpoelp^Tai,
soul
is
it.
TO TTJS apery? (j>dpiJ.a.Kov] i.e. influence of a virtuous life in remedying the disorder produced in 10.
the
man
The language s nature by sin. of this and the following passages shows marked traces of the Platonic teaching on KaOapcris. Gr. discusses the question of the purification of souls without any reference to the Christian doctrine of redemption, and, in this passage at least, seems to teach a purely moral improvement effected during the present life from
within by the practice of virtue, and in the after-life by a purificatory Such teaching must of discipline. course be modified by his subsequent
language in this book on the effects of the Incarnation and their application through Sacraments. For a further treatment of the Kadapcns see cc. 26 and 35 (sub fin.}. The influence of Origen may be traced throughout. See especially Orig. dc Princ. ii 10. 4 6, iii i. 1417. For Plato s teaching see especially 8, 525, Prof. 324 B, Gorg. 477 Rep. ii 380, ix 591 etc. 12. TeTafueuTcu] The reading raa correction found in ^liei/erat is inferior MSS. Ta/uueveiv here = to
The perf. indicates lay up in store. that God has laid it up already, though it is to be applied after judgment. 15.
ro/mal
KT\.]
^applications of
CATECHETICAL ORATION l
TO)
n
real
acti/jiaTL
fcal
(i7Ti\,r)
TV? TWZ;
az; (f)6(3w
e/9
TWV
Oepaireiav
rwv /careTrayyeXX^erai,
puto TriiJid
b
tcrrlv
aKvOpwTTteV
rot?
evcncri-
TOLOVTOV
7rapa\ajji/B(ii>ovTai,
ravra Kpiais
fjuerd
TJ
iraOovs
rov
avaLpeaLV
Tr]V
irpos
(pap/jbaKOTroaiai
47
r?;?
tyv-
%avvo-
JJLCV
GO? 5
eTravopOwai^,
dXyeivwv aimSocrece)? TT^O?
T?)Z/
(frvyrjv
aw^povicrOei rj/jiev rot? Se crvverwrepois larpeia depaTreia Trapd rov Oeov TO l&iov vrXricryu-a TT^O?
T/;? tca/cias
T^
K.CLI
&)? 7^/3 ot iravdyovTos %dpiv eivai TTLcrreveraL. Xof9 Te /cal Tci? dKpo%op$6vas Trapd fyvaiv eTuyevo- 10
TW
Stri
crcoyiKZTt
eTrdyovcri 7Ti
TOV
(S\d(Br)
el
e
lo-n
||
knife
vulg
caustics,
draughts of medicine. 3-4.
1
[j
eTriyevojULevovs el
and
r;
/j.era
r.
and
vulg
bitter
1
/c:/9tcrts.../caTe7r. ]
/u,ctrc<;j>]
^ev
x ctl I/OTe P ots ]
The
thought of the painful discipline of the future acts as a deterrent to the more thoughtless. By those who are more discerning such discipline is believed to be remedial
and
restorative.
TOOZ
Xawos,
porous, spongy, hence empty, frivolous. 5. ffKvdpuiruiv eV.] The gen. is a correction consisting subjective, in stern methods. Similarly Origen (c. Cels. vii 70) speaks of oi drj/m.toL 7r6Ae
/cat
oi
Tera.yiJ.evoL eiri
(rnvdpuirOiv /j,v, a.va.yK.a.iuv 5e ev rats TroXtretais Trpayfj.d.T(jjv. TWI>
O.]
OVK
TraOrj/judrcov
||
om
10
firi.yi.voiJ.ev
re vulg
^p.]
rw^
ras a-po%.]
roi;s
f ||
us dg*hnp
5
II
cr/ci
13 eTrayovaiv fg
||
brougJit to our senses from vice?
ws
y.
those
and induced
1
to
we
might
be
Such pains, like by physicians, are
7
inflicted
remedial and beneficent in their aim. For just as those who remove by the knife or caustics moles and warts, which have come unnaturally upon the body, do not apply to liim whom they benefit a method of healing that is painless. Similarly Origen says (c. Cels. \ 15) "On 5e ws /jLayeipov (pa/mev TO irvp eVirbv ciXX ws Qeov evepy^-
oi>x
&eoi>,
0e/jeti>
rQ/v
rr)i>
/uLaprvprjO
ei /cai
ocra]
14.
irovov
xPH^vnoi
1
ev TCUS
ov/c
7r\7ji>
flee
p. 39.
rols
TTJV laaiv,
4 appwcrr.] a/xapr^arw^
This shews that Gr. is not thinking of a purgatory between death and the judgment, but of one which follows upon that judgment. See note c. 7 4. d/)/)o;o T?7 ib.
Kavaew^ dTro^vovres
rj
$id T^?
eTra^op^.] fTraj/acrracris fl vulg
||
vulg
the
i^wv
iradovs T. aw/xart
2
TOJJL^
evep^erov^evM
vTro/juei/ovTOs TT)V ro/^rjv ayovcriv, OVTCO? teal
ocra Tat? tyv^als
cr/v.
ra>
6 TrpofirjTrjs
Trvpbs
wliatever material ex-
crcscences become encrusted
when
KO.I
Htraias.
upon our
they have been
rendered carnal through participation in the For this sense of body s sufferings. djroaapKovi cf. Theophanes Horn.
souls
viii
6 Xou
p.
269 (Migne)
airoaapKudeir/
the words
irCjpos,
ei
Trj
rts
6 Xos 5t
diavoiq..
irwpovv see J.
On A.
GREGORY OF NYSSA
48
irepirrwfJLara eTTiTrcopovrcu, ev rc ffpi(T(D^ TefAveTdi re teal aTro^verat, rfj dppijra)
r>;?
KOI BvvdfAei TOV, icaOa)^ \eyei TO evayyeXiov,
e/ceivr) ao(f)ia
ov %peiav
rovs KCLKOVS larpevovros. 5 01
vyiaivovTes
larpov,
TO 7ro\,\r)v yeyevr/crOai
&a7rep 77 T37? TO yup nrapa TO)
Oeias 10
XA, TTJ
(frvaiv
fJL<j)VV
a\\OTpiov
TO
7T/909
yap e^ovaL,
e^o^re?. Trpos TO /carcov
Spi/jLvo-aei
Trj
fyvcrei,
Trjv
Se
eTT
Sta TIVOS
Kai rt?
Trpoo-io-^erat,,
(frriaiv,
SKI
/ca/c&k
"^v^fj
To/j^rj
fjivp/jiTjKia^
v7roKt,fjievw
ol
TOV
yii>Tai
TTapaXoyo?
r]/jLTpov
KOI SaKvecrOcii TOV Trapd OVTW Kal T7/9 tyvxfo d7rO\e7TTVl>0/jLV7J(; T T7)V aiffOlJO lV Kai KT7]Ko/jievr)s ev rot? vTrep r^? dfJLapTias &)? \vTrelcr6ai
om re 1 vulg rat d om 4 KttKovj] KCIKWS e%oj/Tas fl vulg 6 yevfo~6ai d 13 eXe7%ots vulg vulg ||
Kadus
|
f
||
II
p. 81
9 ib.
r&v
fif.
iraBf]^.
xoivuvia.
Cp. supra
]
Kara, afj-apriav ira.Qr\^6.rwv.
1-2.
rw
ev
K. rrjs
Probably
Kp.]
tion ifxi/oj Tes (see v.l. here) in 17, 6.
Mt
Mk
ix 12.
Cp. antea
]
c.
6.
There is the fol lowing scholium on this word in the margin of the Mss b and c. 7.
fj.vp/jL7jKias^
IIci$os TL irepl TO Sepua TOV (TWyUaros rj/muv yiverai, o /xup/x^/da /caXetraf /JUKpa ffapKwdrjs yap rts eVt^i crtj
eTraviararai fj.fi>
ru>
/j.tpos (.Ivai
OUTWS ^X el
r/ris
dep/LLaros, K(tL
8ot
ws irpoa-
Kara aXr/deLay
01) }J*T\V
ev >
Sep/uan,
rov
TretpVKvla aurcjj,
TTJV
r.
61^77. TOV
1
vulg
vyiaivovres]
5
The word fJ.vpa(J)o5pa Kara\\TJ\a}. occurs also in dc An. et Res.
p.rfK.ia
Gr. based this teaching, as Origen did before him, on i Cor. iii 13. Luke v 31. The Xe7et] 3. words are also found \vith the varia ii
X.
||
Robinson Journal of Theol. Studies, iii
||
Tr V
depaireiav eTn^r/rei.
8eiyfj.aTt e^p?7(raro irpbs
l
apffiV TTpOS TOI/TOJ viro-
56 (Migne), where the same p. The excision scholium is found. of d gives a sharp sensation to u<art
the surface (of the body}. ib.
c.
ewKfia.i fi.ai
]
Cp.
surface.
23.
TO yap irapa An ex 8. planation of the pain experienced at the amputation of such bodily ex ffiv~\
The means by which
crescences.
such an unnatural growth affects the subject, to which it is attached, is a
kind of sympathy.
The man
feels
the alien growth as if it were While e/mreally part of himself. denotes the physical attach ment, 7rpoffiax Tai denotes the rela tion which it bears to the personality.
for
12.
aTroXcTrr.]
a paraphrase
Ps. xxxviii [xxxix] 12
the phrases
e
ler^as and occur.
of
LXX, where iv
CATECHETICAL ORATION TTOV (frrjaiv
r)
oid rrjv eV
7rpo
TO KaKov oiKCLOTrjTa tear
TW
r
ovre
rrjs
(TTO^acryLtfG
67ra/co\ov@ov<Ti,v
avdytcrjv
d\ y e^et rfj TW
apprjToi Tives real aveK^pacrroi
K TOV io-ov TO d(f)pao-Tov ovT yap ravra, (frvcrei.
49
wv
/
r]$6i>s,
exelva
r)
TWV
Bwd/juei
rf)
5
OVKOVV
Siavoias vTrdyerai.
TO Trepan TLS aTrocrKOTTcov rrjs <7o0/a? rov TO rrrav vTos OVKZT av euXoyco? KCLKWV CLITIOV TOV TWV
TI
dyvoelv avrov TO
KOTO,
eao/juevov
T^9
e%W
fJL,rj
VTTO
SyfAiovpyov
dv6p
TO
7T/309
fJUKpo^v^ias /caTOvo/jud^ot,, elSoTa real TreTrotr}- 10 rj
\e^wv
}
TTOvrjpOV
Kal
eludl.
6p/Jirj
ySei TO eaofjievov Kal Trjv TT/^O? TO yivo/jLevov op^v eicco\vcrv OTI jap KTpa7rtjcTTai TOV dyaOov TO irivov, OVK rjyvoTjcrev 6 Travra e/jLTrept/cpaTteV TTJ
OVK.
>ydp
TO
KOI
teal TI]V
vorjae.
TO)
ecfre^rjs
Trapw^fcoTL
TO
KCLTO,
laov 15
XX coo-Trep Trju TrapaTpoTrrjv eOedaaTO, OVTCO avaK\J)(Tiv avTov 7rd\iv Tr)v Trpos TO d
TI^MV et? yevea-iv, eTreibrj TOV Ka\ov oia/jLapTrjo-eo-Oai Trpoecopa TOV yevrjao/juevov, rj dyayovTa Kal vevoayKOTa 20 fyvcriv
iron 7
om
TTJS
dfg f
||
seqq in euth 12456
15-16 /SXeTrwv KVICLV euth
K. T.
TUV
6
||
14
||
icrov
1
1
hnp TOV
crroxctcryuwv
irpos ro Trovrjpov]
1 1
vulg yap] exstant I
aroxo-O /JiOi
irovripa.? e
||
13
on
ra iravra TrepiKpaTwv f TrpoopariK-rj 20 TOV yevr)
vulg
||
1-2. Trjvev f3d6ei...oiK.] our deeply For v rooted connection with evilS
||
1
||
vulg
|(
vevoo"rj-
l
/Sa^et cp.
c.
7 Tots...eV /Sd^ei Ka.6a.Trep
Ti^a Sei croTrotoi
jSa^Tji
TTJI*
aipeTLKrjv
ira.pade5ey/uLvoi<; a.ira.TT]v.
is
governed by e/c 4-5. T|7...0i}(m] ToD LVOV. It is as impossible to describe the pains of the future purification as it is to describe the future blessings which man hopes
n. Trjs
Such accusations against the Creator show a little [JUKpo^vxt-as]
mind.
Cp. S.
c.
9 TUV
/j.iKpo\j/vxoTfp<jjv
^w
r?7s...6.]
Cp.
c.
7
^w
cuY/as (^zV).
The following pas6 rt 7fi/)] 13. sage as far as x^P av ^ K ^X ft P5O>
>
quoted in Euthymius Zigabenus Pan. Dogm. pt i tit. vi pp. 201 sq. is
(Migne). 20. ayay.
..vevocr.]
God,
man
The
for. 9.
TT]V
vwoff. to
ay. refers to
(rov yevqa bfj-evov}. text of Euth., in order to make
the sense clearer, reads vevocrrjKviav (sc.
TT}V
even
QIHTIV
ij/jiui>).
when he was
Kal
vevoo-.,
diseased.^
4
GREGORY OF NYSSA
50 Trd\iv
TO
;
T?}9
Se
0ov
TWV
oi
ovofjid^eiv,
oiecrOai,
OVK
TT) al(707JCT6i
on
icrao-Lv
at
d\,yr)&ovas,
TCO
avd
(/>ucrea>9
avTov
^ l ^ fjueravoias avarcaXe-
crco/jLariKas
T}
av
&>9
fjirj
al rto? VTTOVOOITO, rovro TT)?
rjfjids
e cTTt
ra?
$t,a
tear
TOV 5 KTi(TTr)V
p^% X aP LV
ef
7T/909 Tr)V
aao~6ai
0X0)9
/jLTjoe
TWV
/cal
ecr-^drr)^
TO KO\.OV KOI TO KCLKOV
d/celvo rf) fyvcrei JJLOVOV eorrlv
alaOrjai^ OVK e^aTrrerai, r) 10 aKyOivov d
JAOVOV eicelvo
/cal
d
KCLKOV
77
ov
TOV
TTOVOIS Be /cal rjBovais TO
TO /^LTJ Ka\ov rcpiveiv T^? d\6yov (pvaeo)^ L$i6v wv TOV rlX,r/^co? /ca\ov rj KaTavorjcn^ Sid TO /zr) /xeTe^et^ avTa vov /cal Siavoias %wpav OVK e^ei. OTI fjiev Oeov epyov 6 dvOpcoTros, KO\OV Te Kal eVl Ka\\i(TTOl$ yeVOfMeVOV, OV fjLOVOV K TWV elpr)/jL6VCt)V 07J\6v (TTIV, d\\d teal e/c /jLVpicov eTepwv, wv TO vrX^^o? Bid TTJV dfjue-
Ka\ov
/cal
eariv,
e
<\X)C
15
Oeov 8e dvOpcorrov rroirjTrjv ovoTpiav 7rapa$pa/AOv/ji6a. fjido-avTes OVK eTTtXeX^oyietfa TWV Iv TO) rrpoot/jLLCD TT/OO? TOU? r/
EXX-r;^a9
rffjuv
$ievKpivri9evTwv, ev ot? dTre^eLKWTo 6 TOV
20 Oeov \6yos oucricoS?;? TLS Kal evvrroo-TaTOS wv avTos elvai Kal ^eo? Kal ^6709, rrdcrav ovva/jiiv TTOLTITLK^V e fjid\\ov 8e avTo8vva/j,is
\rj
*rr)V
6p/nr)i>
Tft)
}J,VOS
I
om
vulg
||
om
e%t^
(TVV$pO/jLOV
5ia yaera^oias fl* vulg
om
a\r)di.vov
diatcpiveiv
Tf]v
1
1 1 g l*n
euth 245
e^fi] desinit euth
23
TTCLV o
Kal epyov eaTlv
25 0e\r}/jia
a7a^ou]
zywv Kal
vulg
||
||
||
7.
TT;
aiV^Tytrft]
i]
9
fatj,
om 77 deghnp euth 1246 10 deg*hp euth 1 1 ^77 KaAoi ] ||
||
hnp H
|j
||
/3oiA??crei] ^eA^cret
ro
aya6bi>
14.
||
||
dn
o
e?rt
/caAA.]
c.
Cp.
5
e?rt
TOVTOIS (note).
7
16.
d/ier/ji aj
airoXaiHrews
18.
Trpoot/x.]
c.
aXrjd.
KO.KOV
d aX-rjffovs KO.\OV ef 13 avro e 22 ayadov] epyov ayaOov 1 vulg
12 aJK-rjdivov /caXou
Cp. antea
OV Kal
Trap ov Kal o
cuo-0.]
77
a\7)d. KO,\OV
24 TO avvdp. fp
TTJs aufj.aTi.KTJs
TTCLV
OeXijo-rj
TWV OVTWV
ry peucrry] Bodily pain is 2-3. the result of the unstable character of man s nature. Trp&sTorjdv
Kal rrpos
dv
TT) /3oV\1]O~ei Tl]v ^VVafJiLV,
21 e/c7reptetAr70ws
||
u>v
TL rrep
]
"countless
i.e. in c.
i.
number.
CATECHETICAL ORATION TO
et?
rot? KaXTu crTOt? Oeo-
%f)v Trapij^Orj, Tracri
evos.
eVet8/)
51
Se fjiovov
earl
dva\\oiu>Tov
KTicrews e^oy Tjjy yevecriv, rd ocra Trapd TT}? d/CTiaTOV (frvo ea)? eV TOU /XT; 6V TO? vTrecrrrj, aTro rpOTTTjS TOV eivai dpdfj,eva, TravTore $i d\- 5
/card TJ]V
TO
$V<JLV
TraparpaTreLrj
\ovOov rraaav
I
el
Se
$i,a-
TOV
TO evavTiov rrapw- 10 dva^wp^aew^ L dxo-
irpus
(^fcrew?
dyaOwv
rc5z/
Tt)?
oeav
T?}? ^ft)?}?
Ka/cwv
dvTeiaayovaTj^, co? T^ ^ei^ dvTi(ra^6rjvai TGV OdvaTOv, TTJ 8e
TO
eTTiyeveaOai,
^>&)TO?
CTKOTOS,
Se
TTJ
T^?
Trjv Katclav avTeLaa^jdr^vai Kai Trdarj TTJ 15 ISea TOV TWV IvavTiwv avTapiO/JL^Orfvai Ka-rd-
irovcria
s
dyaOwv \oyov,
jLyvo/jiei>^^,
evOeias, T^? TT/^O? eirel ovv ev TOVTOIS teal 6 avOpwTros
TT}
a7ra^ &e
\L
del
elf}
TO evavriov avra
TO rpeTTTOv TT}?
CD
TTpdrroi, TT/^O? TO
(frvcrLv
T/;? d\\ot,wo-ea)s
Kivrjcrew
Se^ofjievr}^ f)V,
ptv Kara
el
Trpoeio-iv,
Kpelrrov auTot?
St
/a?)
TOP
eV
Kal
TOVTOIS
ov$e yap
e/jiTreTTToy/coTa
TOIOVTOLS
Tot?
SvvaTov ev
fjv
e
d/3ov\la
eivai TOV
d7rcrTpa/j,/j,vov Trjv (frpbvrjcriv Kal crotyov TL [BovKevo-aaOai $td TLVOS eoet rrdXiv 20 TOV T/? <7O()ta9 dvawrcravTa TLVI
TOV TTeTTTCOKOTOS dvOpOcdCTlS,
Tj
om
4
TOV vulg
a7a^ou d
ii roi 1
g ! vulg euth 12
drjifai
TTOV
I!
6.
||
||
6
||
TrpociffLv]
+ /cat
12 iraffav KO.K.
20 5ta
TIJ OS]
id.
diro
rpoirfis]
crews
^aro.
Cp.
c,
6
aTro
TTJS
16
||
7
om
yevofj-evrj^
the list of opposite evils.
j|
TraXii
TOV avdpb}-
]
vulg
17-18. Tbv...ep.Treirr.~\ Here begins the apodosis. The is the subject of the inf. ava.K\ri6rii>a.L below.
was
18.
(t>povr)
practical
wisdom,
On (ppbvr)ffi.s and ao0a prudence. see Lightfoot on Col. i 10. 5td rtVos] The following pas20. Trjs
over against
di/Tapi^M^^^ai] tJiere
1
||
Ka.Tapt.6/uir)-
||
sage, as far as the words TO re cruifj-a diaxpiveTai in c. 16, is ^^
evdelas] sc. odov.
every kind of good
ef 74^- vulg
idea I* vulg
^a".
The natural
ei /u.^ KOLTO. (fivcnv]
deterioration. 6.
vulg ||
rtTToXcoXoTO?
exstant seqq in euth 12456
of improvement. By his departure from good it became a progressive
1
TOV
21 TLVL 3e dtefapev f TLVL de eirpeirtv
development of man would have been 3t aXXoiuxrews in the direction
8.
I
e
7)
set
down
X^
reproduced Dogni. pt
in i
tit.
Euth. vii
Pan.
Zig.
pp.
213
1
(Migne). 4
2
sq.
GREGORY OF NYSSA
52 /eX?7<7t9,
TOV
rj
Kvpla) TrdvTcos TV?
(/)u
Svvarov
jLoi O)
dvaKakecracrOai. 5 #6/0,9 (iKOVOfJLeV,
Kal
aeo~a>Kevai
*A\X
9.
O
^eipaywyia ; TLVL a\\w TW yap ef a/0%79 rrj
TreTr X.avijfjLevov
6
r^v
Kal Trpejrov
rov
o Trapd
/cal
fAvo-rrjpiov T//9
7T7TOi7]K6VaL KCIT
/9%a? TOI/
^iaireTrrwKora pavOdvovTes. /xe^pt
yLtez^
ro^Tft)^ (TvvOtjcreTai
TO (IKO\OV90V /3\7TO)V Sid TO
7T/909
dfjba
ra>
TJ
T?79 OeoTTpenrovs Gvvoias
rwv
fJLT]
TV%OV TW Xo &OKLV ^(O
elpvjiJLevwv elvai
r
/9 )
TL
rd
nrpos Se
div fjudXtcrra TO fJivo TiipLov ov% ofJLOiM^ e^et, aXrjBeias KpaTwerai >yevo-is dvOpoDirivt) Kal 77 eV vrjTTiov
10 ec^e^r/9
$>i
UTTt O9,
ral XUTT-^,
3 aTroXXi /xei 1
vulg
1456
T
T6\eito)(TlV aV^rjCTlS, j3p(t)O~iS
7T/5O9
o
Trj
T/i/
1
vvilg
||
ra/ e
5
Kal
7TO(7t9,
apx"n^
||
1
vu g
6
II
fj.a.vdavoiJ.ei
e
9.
||
om
8
11 aXrjdeias] eucre/Setas f ot/coi/o/xtas
11-12 Trjv...av^-rjaiv, yevvyaiv avdpuTTLvrjv \eyii) euth euth 13 VTTVOV... Xvwrji ... a vKO(pavr iav euth
]|
iro(nv...KOTrov
/CO7TO9,
SaKpvov, crvtcofyavria re Kal oixa-
9-10 TO e0e. ghnp euth
||
Kal
euth
/3pwcrti/...
||
XXXII.
CHAPS. IX
this
and
Gr.
discusses
ON THE INCARNATION AND REDEMPTION.
the tzvo following some of the objections urged against the method employed by God in the Incarnation. One such objection arises out of the
sentence which follows is difficult. The text of Euth. is the result of an attempt to simplify the construcThe antecedent to 5t wi/ is tion.
degradation to tlie Divine The subNatiire involved in it. mission to the processes of birth and
avdpuirivt) KT\., being in loose
In
9.
chapters
alleged
growth, the acceptance of the conditions of Inunan life, and, finally, the dishonour attaching to the trial,
and burial of Christ, these, it In 2irged, were unworthy of God.
death is
reply Gr. maintains that vice is the only degradation. The Incarnation, in that it was marked by absolute freedom from contact with vice, was an exhibition of moral perfection (Ka\6>>).
g.
deoTrpeTrovs
ception which Tiii>
flpfj/J-.
9-10.
evvoias]
a
con-
worthy of God. depends on n.
?rp6s
is
8
TO.
e
0e^s]
The
e^d^s, which
TO,
refers to yeveais these latter words
to TO, apposition For a similar instance of e0e??s. a broken construction see c. i stib fin. with note. 10.
oi>x
either the
he
o^oiws ee i] The subject is as that of avvQr\atTa.(., same or imthe case will not be the
same
will not think the
personal
same. r. cL] i.e. the TO 10-11. doctrine of the Incarnation, which rests upon and is established by yevecns KT\., although these latter are likely at first to be a stumblingblock to the catechumen. fj.v
13.
tion?
= false accttsaplace of judgment?
cru/co0aima]
Atvaar.
CATECHETICAL ORATION (TTijpiov, teal crravpos, /cal
Odvaros,
K.CLI
eV
Y)
ravra jap av/jL7rapa\a^ai>6/jL6va TWV /jLiKpo-^rv^orepfDv rrjv Trianv, Sid rd Trpoeiprj/jieva T(*)v Xe yo/xei ft)^
53
T&>
ft)?
7T&>9
fj.r)oe
TO
e (e/;?
o~v/jL7rapa8e%e(70ai,.
TO yap OeoTrpeires Try? e/c etcpdov dvacrrdcrew^ $ia TO Trepl TOV QdvcLTov ttTrpeTre? ov Trpoo-ievrai. eyca 8e irporepov Sew fjiiicpbv rrjs o-aprciKrjs Tra^vrrjro^ TOV \oyiafjiov i
TO
CLVTO
eavTOV
KCL\OV
TO
/cal
e^>
5
fjbrj
TOLOVTOV /caTavor/aat, TTOLOLS
KaTa
OTL ev
,
eorrlv
TO
oe
8e
KO.L
t
1
10
|1
||
/uuy
TOV /ca\ov
TL Trep ev
TOV IvavTiov. 15
TOV tca\ov
Trj
aravpov
aXAorp.
d
...a/mi-yes
(om
||
euth
/cat)
||
||
ear. r. eva.vri.ov ||
Ij
om
euth
vulg
/xe/it/crat
deghnp
I
||
TTJV...
+ ai rot S
1
||
i|
||
euth
Qo.vo.rov
||
6 Trpocrierat g ! vulg 7 12-13 TO Kara KO.KLO.V ...aiffxpov
euth
aXXorp.) i 13 aiffxpov] evavriov vulg o TL Trep] + av ehn 16 rw ^ew l* v|d vulg 1
KaTd\afjLJ3d-
fjioipa
GCTTL
d/jiiyes
J
0e^s en
3 ra
Trapa\a/u.(3aveTai.
effTt-v
13-15
icaic ias e/cT09
TOLVVV &t,dTO)o~av KCLKLCLV eivai Trjv av^rfo~LV TTJV 7rpb$ TO T\eiov
crravpos]
deffw euth !
rfj
TO Se
Se
u>
d\7]0ws KO\OV
Oeay TTCLV o
i}
1
avaTpofyrjv, TTJV
Trjv
g
7T(i0os,
d\\OTpiOV
TOVTO TCCLVTWS
TWV irdvTwv
(pvcriv IJLOVOV
aicr^pov TO /caTa Katciav
8eii>]
om
1*
||
et (exceptis ear, ||
14
7rapa\a/Xj8.
dewpriran en euth 25
||
1
7
"yeveffiv
2.
fg
l
when
taken
along with the revelation,^ 1
Z/A
dM/3\i;vet]
blunt,"
pondered the matter. TO
12.
weaken.
which
5^
Mt/tpo^i/x- cp. c. 8 t TTo /ut/cpo^i/x cisTO e0t^s] i.e. the Resurrec3.
use of
tion.
Plat. Phileb.
TOI Xo7. dTrocrT.] 7-8. Cp. c. 7 vovv d-rroarTja-avras. avrb TO /caXoj/] See note
TOI/
8. c.
5 p. 10.
27.
ruv
intensive,
14-
fj.oip
perf.
is
carefully
/^o
fj-otpa
of
dewpelfftiai
X^P
to be
that
(
m numero.,.esse] cp.
54 C eV TT7 ToO a7a0oO eKelvo eon. KaTaX. is a mere
variation
fjioipq.
The no one who has XeXo7-]
Kanias e/cTos]
from moral evil. for this periphrastic P?]
free
is
is
phrase for the
which
follows,
usual
while
followed by the equivalent This is assuredly found
good?
GREGORY OF NYSSA
54
TOV Oavdrov irelpav,
TTpooSov, rrjv
davdrov eTrdvo&ov
el
rj
efco
TOV
etc
rrjv
rd
eivai
Ka/cias
(TVVTiOevTcu, ovo~ev alo-^pov elvai TO tca/clas d\\6rpioi KO\OV Se Trdvrax; dvaS dvdyKrj? o/jioXoy^aovo-t,. 5
atV^porT/ro? Kal /cd/cias drrriXkayfJievov, TTW? OVK e\6ivol T% d\oyias ol TO Ka\ov pr) rrpeTreiv eVl Oeov
TOV
Tracrr;?
AXXa
10.
(f>v(Ti<>,
fii/cpov,
10 TO) drofjiw TO ciTreipov
Kal evTrepiypcnrTOv Kal 7TW9 av
(frrja-l,
aireipov Se
r)
Kal
;
f)
dvOpw-
$607779,
rovro
TL<S
(frrjcriv,
on
TTJ
T?}9 crapKos KaOdjrep dyyeiw Tivl r} direipLa dforijTos 7Tpie\r)
T?}9
ypa
eWo9 KaraK\ierai rwv om
i
p
eip.
25
TOU vulg
ypawT. vulg
om
<j>-rjaciev
TO aireipov e Thdrt
||
6.
to
;i
77
i
1*
q
om ||
et
0?;(rt
e^ r
pitied
"*
not confined within
nature as though the vessel.
Even
latter
the soul of
human were a
man, whe.
i
engaged in the movements of thought, ranges at will far beyond the limits The relations of the of the body. hiiman and Divine natures may be illustrated by those of the fiame and
AXXd
KT\.]
The passage
which follows is quoted by Leontius of Byzantium c. Nest, et Eutych. bk iii. See Galland Bibl. Vet. Patr. ib.
xii
Lprjfj.evwv ||
cnrcpiypaTTT. 1*
ayyetw]
ei/
e
om
ra
4 airodeiK. euth V1(1
euth 16
ayy. g
1
e^
?repi-
07710)
Thdrt nun .
1
mon text has Trtpi.ypairT6v, circumscribed. RvirepiypairToi means narrow, circumscribed, easily small. Gr. uses the word /;/ Hex., 6X17015 re proem p. 64 (Migne) ei>
/cat
ev-rrepLypdwroLS rols
10.
could atom.
dro/xy] have been
how
prj/uLacrii
the
.
infinite
contained ni
the
This passage is ib. ris TOVTO 0.] quoted by Theodoret Dial, ii (Inconfusus) p. 194 (Migne), to prove the two natures in Christ, although Gr. s purpose is quite different, and the words are intended to correct a false conception of the union of the
two natures.
the wick. 8.
u
||
rwv
||
voepd
rj
ovdev euth 25
12 ^eor^ros] aapKos
||
1O. ^ second objection is How raw the finite contain the infinite? How can the Divine Nature be contained within the limits of human Gr. replies that a fallacy nature?^ underlies such questions. The Divine is
KO.L
1O. 8
l
Nature
n euth 25
oi Sej ]
vulg
to be
eXceu/ot T^S d\.]
for their folly.
et]
euth
1
5 TOu...a7r?7\Xay.
||
fqr
2
||
3 crvvrideraL
!l
crapKos opwv
rrj^
0)779
p. 699.
einrepiypcnrTois]
The com-
eVros] For the separation of 13. the prep, from the noun cp. c. 1 1 eiros yevfodai TT}S crrjs KaraXTji/ ews. For the relations of soul and body see an interesting passage in Flo-
tinus
Enn.
4.
3.
20
sq.,
which Gr.
CA TR CHE TICA L OR A TION nev OJKOS rov
o
r)
/car
oiceois
o-wyLtaro? rot?
$e tyv^rj rot?
Stavoias
TT)?
55
Trdarj
Kivrj/Jbacn
KOI pe^pis ovpav&v rwv dftvo-awv eTTi^arevovaa, real TrXaret
e^ovcrlav e^a7r\ovrai ry
dviovcra, /ecu
KTi
ra>
rr)9
ol/cov/j,evrj<;
TT}?
TroXwrrpa yiJLOcrvv rjs
eTrep^o/jievrj,
teal
8m
ra Kara^Oovta
TT/^O?
5
TroXXtf/a? Se
i
ovpaviwv OavfJLciTWv ev Trepivoiq yiverai, ovSev (f)o\KLM rou
TO)
crwyaaro?.
v KO.T
rco
ai
iowa]
\evovaa qr 12 x w P n TLKWV
qr
x aJ 3tTl/CWJ/
l
ra
euth 45 vrrepovp. dgnp euth eirovp. eh
7
||
may have had
/
||
r
II
TrXarrj
mind, as the a77etof, which Gr. has employed, occurs in it. i. 6 fj.ev cry/cos] The bulk of of
illustration
the
is
body
particular
in his
the
limited
by
and
parts
its
own
confined
to
them.
movements
tJic
the
its
of
soul
I he
ivhole
creation
:
,
TreptTroXe?,
dXXore
yiyvofjiffT).
T\ea
fTTTfpwfjLtvri ciiravra. rov
p.
ev
fiXXois
KOCT/J.OI
^
entering.
292 rov
ei Secri
ovv oiVa /cat re Kal /AereupoTTopfi /j.i>
lit.
(Migne)
Cf.
c.
setting
Eiinorn.
VTrepopia/jios
Trdffrjs TT^S
ov
7^5 ^uerd r^s
r(f TrXdret] traversing the expanse of the world? The nearest approach to this use of fTrepxeffdaL with the dat. is in a
passage of the in Fsalnios (ii 14 init.) where Gr. says TCWTOIS eirc\duv ro?s
7Tp-
avayKy vulg
T?
||
vulg
The
text of
Euth. has the l
6.
n-o\virpay[j.o
r)s]
in
its 1
wearying pursuit of truth. in
Tro\virpa.yiJ.ovelv
Al.
Cyril
de
this
Adorat.
sense i
TroXvjrpayfj.oi w/j.ev
un For
ev
cp.
145
p.
/m,d\a
dXrjQeias ro vdXXos.
TT?S 7.
engaged in comwonders of the
/>
irepu>oi
the
prehending heavens.
Ax.
Ilepivoia
occurs in Plat.
where it is similarly used of the comprehension of the wonders of the heavens and the For the phrase processes of nature. 370
C,
tv
TT. yiv. cp. xxviii 6 with Dr
Greg.
Naz.
Mason
s
Or.
note.
burdened by e0oX/a oj] the appendage of the body? E0oX/c. lit. a ship that is taken in tow. TCJJ
Plotinus (de Pulchr. 54 E) similarly uses oX/vT? of that which drags down the soul. 12. xw/n/rcDj
ib.
"vide
Sia
/JLTJ
TLVCi
correction ir\drTj.
8.
dioLKcl.
Tri{3arevovaa.]
4.
foot on,
real
eTrep^o^e^?;] Trepuro-
ro
jj
r^? 10
cfrvcrei
rf}
5
||
1
7;/uj>
vor//j.
thought
at unll? Gr. has probably in mind a passage of the Phaedms of Plato (246 H) i) i^i Xi? Trdcra iravros tTri^ieXetrat TOV di/ i xoi iravra, re ovpavbv
deploys over
i
+
]
(Migne) but
e 0a7rAouTcu]
3.
by
dvayicr)
VTToBeiyfJidTWV (TTOyjCKJ p,OV
r)/jLll>
(f)6avovcra.
c
awfjuan irav-
0OTT]Ta \eyeiv e^irepieip yecrOai
TJV
TWV %Wp7]TWV 4
yiverat, r/9
e^ovcrlav
Kara
Se dvOpwirov ^v^rj
el
TTJV TT}? (frvcrecos dvdy/crjv avj/cefcpafjievij
we.
]
ib.
(TTo%a(r u,6^] /
c.
illustrations
which
can comprehend.
8
ry
OIKOVO/J..
conjecture?
o-roxacr/u^ TT?S diavoias.
see antea
c. 5
z w/V.
note.
Cp. For
GREGORY OF NYSSA TTOVTa Trep ? Oeias eVl Xa/u-TTttSo? oparai
\a/3eiv
;
ft>?
/cat \6yos yLtey SiaKpivei TO Te eVl TO irvp d^aTTTOvaav vXrjv, epjw Se ,
5
a\\r)\wv ravra StaTeyncWa?, Sie^evyjjLewrjv Trjs
OVTCO KOI
7rl
TOVTOV
ra
ev
ecmv
TO (f)0apTtfCOV
vTroBeiy/JLan, ci\X
ocrov
ecrrt, fjiovov ev ry elfcovi &ei;(i/A6vos, TO aTre^alvo 10 ei(r0a) rov avTov ovv TpoTrov, GO? opwfjiev KOI i \a/j.Trr)dovos e eTTt
/cat
jcat
TOVTOV]
a7refjt.(f).
1
om
vulg
||
||
5
e
eaurT/s]
deghlnp vulg 10
om
ouv
e
||
I. ws yap] The illustration of the flame and the wick which follows has been criticized as a touch of un But the conscious Eutychianism. purpose of Gr. in using the illustra tion is simply to show that the flame is inseparably connected with the wick and yet is not enclosed in it.
further parallelism is foreign to his intention. tJu material supplied to // i.e. for the flame to
Any
feed upon. ib.
irepidedp.] 6ta/cp.]
Cp.
c.
The
6 p. 36. distinction
between the flame and the wick, which reason (Xo7os) makes, does as it is not exist practically (^7^), not possible to exhibit the flame separate from the wick. 7.
TOVTOV] The text confusion here. The
ovTtj} Ko.1 eirl
in
is
om
some
7
||
/xot fl
vulg
[|
TOV
om
OI;TU>]
e euth
9 TO
12
which may be associated with his such as may arise from
illustration,
the perishable character of the flame. His readers are to reject what is incongruous in the illustration. aTre/uLfpcuvov see c. i p. 10 (note).
P"or
ATroTTotelcr^at
20
viii
Job
=
is
reject
(LXX) and
found in other
in
passages of the same book. 10.
e^rjfj./j^vriv]
dinging
and
it
to that
we
which
not included in is
Efy/uLfj,.
Xo7os
3.
eavr^v vulg
/cat ytioi]
1 g euth
air*
Tr/i>
crvvajAcfroTepa
KCll fAOl /XT/Set?
raj
irvp
Tr/9 I/XT?? ovtc
eavrrjs SeZfat
e
XX
vXiys,
yap TO
TT??
r/7>
see the
flame
is
supplied to
tJie
material?
variously rendered in the
different versions. Zinus, the Latin translator of Euthymius, renders
flammam
attingere subjectam maSimilarly Hervetus quae
teriam.
subjectum attingit et apprehenditC Fronto Ducaeus suggests two ren derings
which
:
(i)
conjungi
et
dependere,
adopted by Krab. cendi, which yields the sense is
;
(2) ac-
quae
accensa est. this second
reading adopted most easily explains the origin of the variations. Gr.
ex
begins to apply the comparison in the words oi/rw /cat eiri TOVTOV, and then introduces a parenthesis KCU
is the preceding phrase TO irvp f^dnTOvcrav v\7]v. But the absence of a preposition with TOV viroKLfj.^vov is against it. The rendering given above suits the context and the general sense of e^awTfo-daL. To viroKeifj,. is the wick, which Gr. has referred to supra as
yttoi
......
aTrorroieiffdu to
safeguard his
from being misconceived, afterwards resuming the main sen tence with TOV avrbv ovv Tpbirov. illustration
ib.
.against
rb
(fidapTiKov]
any
material
Gr.
guards conceptions
The
subjecta
materia
justification
rendering
TTJV
T?
VTroKeifj-frir) v\r).
for
CATECHETICAL ORATION
v
Trpoaeyyio fjLov /cara-
avOputirivov, TTJV
OeoTrpejrij
oLacrcoaacrOai, Trdarj
Trpocreyyio /jLtiy
TU>
va7rotc\io/jL6vr]v rfj v\y, ri
evcoffiv TLVO, tcai
(uo~ea>?
vor}o~avTas nrpos TO KCLI
OVK
fcal
>\oya
Oeias
57
e/cro? eivat TO Oelov TTicrTeuovTas, KCLV ev di dpcoTTO)
Et Se
11.
??Tefc9
(TOl
7T<W9
TTpO
KaTcucipvaTai Oeorrjs Trpos TO av-
TOVTOV tyTlV Tl
el ^e r//9 afjs
vi(l.
ov evovrai TO) aco/jiaTL, T/;? o-/}?
5
r) ;
7T/3O? T7)V (Tap/CCL
d
Trdvrw
eiceivo
/XT^Se
T^9
o rpovro?,
^f%^9
oiov $eiv
d\\ uxnrep evravOa
KaraXifatws
10
erepov elvai TL irapd TO aw/Aa TTJV ifrv%r}V TreTnaTevK TOV fJiovwOelaav r//? ^1^179 Trjv adpKa veicpdv re KCLfjiev /cat
teal
fcal
dvevepyrfTOv yiveo-Oai,
yivwo-Kofjiev
ovTO)
TpoTcov,
TOV
red/eel
evwo-ews OVK
T//?
eTCi-
TO
lirl
Bia(j)pLv nev
/jLeya\o7rp7recrTpov T*]V Oeiav fyvaiv Trpo? rrjv OvrjTrjv Kal 15 eTCLKripov 6[AO\oyov[jLV, TOV $6 Ttjs dvcLfcpdcrews TpoTrov TOV Oeiov TT^O? TOP dvOpwTTov crvvtbelv ov %copov/jiv. d\\d
TO
yeyevrjaOai, 6eov ev dvdpwirov (^vaei Sid OavfJLaTwv OVK dfji^i^aXkofJiev, TO 8
/j,ev
1
TTpo
euth
Oeias
TT?S
f
wffet.
||
12
lulrt /cat ev rco
TOVTOV
1
||
vulg
8 ffwd^eia. g 1
|]
1 17 TOV a.vdp.] TO avOpdJinvov fg
2.
0eias
rom
1
0(y
1
||
13 yeveadai
vulg
The absence
of the article emphasizes the force of the adj. nature which is Divine. i
3.
deoirpeirr) didvoiav]
and proper 11.
To
manner is Mt manhood? Gr. replies does not know how in 1
nature flesh.
the
>~igJit
thongJit of God. the objection / what the (Jodhead united to
that his
man own
united to the The fact of the union of the the
soul
is
||
is
manner
inscrutable. 10.
e^Tos]
For
from the noun cp.
c.
the separation 10 p. 54, note.
f
||
1
^etoj*]
||
16-17 rou el
ev
4
jj
ev
[|
11. 6
vulg
r;] rjv
vulg
ct>9
sirm
f
o<nov
19 TO 5 OTTWS] TO 5e TTWS
av-
frjreii
#. rp. f
||
vulg
T0 Mf7dXo7r.] lit. in 14-15the direction of greater majesty, l as possessing greater majesty? 16. dvaKpdffeus] Cp. supra KO.TO.and c. 16 dj>K7r
pp.
103, 112. ov x^pov/mev]
we
17.
are not
capable of perceiving
Godhead and the manhood in Christ is attested by miracles, but the
5
j|
tcrro-
OTTCO?,
yvupiaavTas Thdrt
Karat otjaavTas]
vulg Thdrt \afieiv dov\ov pop fir) v
Stacrw^ecr^at
TWV
18.
did
TU!V
io~Top.
]
Or.
rests
argument for the union of the Godhead and manhood in Christ on his
facts.
It is attested
recorded.
by the miracles
GREGORY OF NYSSA [Aei^ov
ov&e
/cara \oyHTfjLwv
r)
Tracrav
yap
Trapa
5
re
aaw^aTov
rrjs
TTHTTevovres, TO
iroOev
teal
OLKTICTTOV
TO TTW?
rj
a\\a
Siepevvav re /cal vor^rr^v
eoSov,
TO
609
Kara\ei7rofJLev,
ToO
12.
rfj
TOVTWV
aapKi
TOU Travros avo-ra-
Tr;?
ovra
/cal
TreffravepwcrOai r^lv o
T?
Travrdiracnv
apprjTOv
Se ^eo^ eV
fy
Trepl
yeyevrjcrOai
dTTO\.VTTpayiJLOvriTOV rbv Tpoirov cre&)9
10 aTToSet^et? eTn^rfTwv Trpbs Ta? evepyelas /3\7reT(D.
rov 6 Xft)? elvai deov TO
6t?
TTO.^
rj/jiwv
f<w^
Kal
teal
Ta9
T9
OI/T&)?
T9
2 KTiffiv}
ycvvr)
euth 12
(T/C07T.
d ^oSo^]
i.
Greg. Naz.
ii
1|
=
6>r.
vulg
4
||
o-vvTTjpijTiKrjv Girl
TTWS] OTTWS
om
7r\7?j/]
vulg
method.
||
Cp.
xxviii 7 etVep 6 Xais
along wif/i our faith in these truths we do not cornbine an enquiry into the source and <7i>j>e
e7"d^".]
manner. 6.
TOV
a it
antea
i^s (note).
somewhat
Accepting created,
c.
For
TroXu-
10 iro\virpa.y-
Here the word has more unfavourable
l
iv as
the
we put
that
fact aside
all
curious enquiry into the manner in which the universetvas framed. Cp. Cyr. Al. in hai. xlv p. 964 (Migne) jTa 5e ra Trap avrov "*
The fact that God has become
12.
man
is
||
6
e
ei/.
o/ Christ.
///^
12. 9
TOP vulg
TWP
wonders no
TTOLTJ-
OVTWV
$i
TTJS
om
5ta r?;s
less
fl
vulg
His
||
0at/e-
14 a?ro-
activities reveal
than those which in
Creation point to the creative and upholding power of God. 9. iii
Oebv
tv crap/vt ?re0.]
i
Tim.
16.
I3-H-
d.Tro\virpay/ji6i>r)Tov]
sense.
vulg
12
rwv
1
Trpay/Jioveiv see //.ocri
^vva^iv
Kal
rats XoytKais Trtoret /ets e065ois. 5.
OeoOev Kara rrjv
teal
6eov iKavrjv aTroSei^iv
^T/i/at
yap
e^oi, 7T\rjv
wajrep TOIVVV
fJiapTvpia^.
evepyeaias
yiyvo/jbevwv
teal
/caTa TO;^ KOCT^OV olfcovo/jLLa?
evepyovfJievas, vTrepKelaOai riva
TMV
TiKr)v
Vpjiwv
d<j)opa)VTes,
7TicrK07rovvT6<>
15
av Ti? erepav aTroSei^iv
ovrc
oY avTMv TWV
TT;?
KTLCTIV
aco^LartKTJv
TTJV
attested by the evidence
of
Divine power shown in the earthly
oiKovoftias
...
evepyecrias]
OiKovo/uiat. are
the orderly disposilions made by God in the Universe. the exhibitions of Eik/^ecrtcu are beneficence shown in the provision for the needs of His creatures. The dav/j-ara to which Gr. appeals exhibit the moral character and goodness of God. They are o"rjfj.fla in the sense of St John. 15. inrepKficrdaL] dvvafj.iv ...TOV TravTos
C]").
antt a,prol.
virepKL^.fi>riv.
/ // the case 17-18. firl TOU. ] of God manifested to us by means Another possible of the flesh. .
.
<pai>.
CATECHETICAL ORATION ra Kara ra? evepyelas
s
dav/jiara wv 77 OeL
rot? ia-TOp7]Oeia-iv epyois, 8t
Oeov TO ^woTroielv
KaravorfcravTes.
iHTis,
59
TOL>?
av-
Oeov TO (TvvTrjpelv Sid Trpovoias TO, OVTCL, Oeov TO KOI 7TO(TIV Tols &ICL (TClpKOS T^V ^WTJV el\r)^6(TL
s,
5
Oai, Oeov TO evepyeTeiv TOV Seo/jLevov, Oeov TO Trapa-
eavrrjv eTravdyetv, Oeov TO
TWV
TT)? KTi(recos, 717?, 0a\d(T(Tr)s, aepo?, teal
vTrep TOV
depa
TOTTWV, Oeov TO TTpos TrdvTCL oiapfcrj TTJV ^vvafjiiv e^eiv KOI 10 TT/OO ye Tcdvrwv TO OCLVUTOV KOI (pOopds eivai KpeiTTova. el /juev ovv Tivbs TOVTWV K.CLI TWV TOLOVTWV eXXtTT^)? TJV rj
avTov
Trepl
7rio~TCi)(f
[crTopta, et/corco? TO /JLVCTTr^ptov r;/zw^ oi e^co
TrapeypafyovTO
avTov
ev rot? Trepi
13.
AXXri,
4 ra TTafra d
/cat
/cat
e
||
1
|j
8tr/7?/yLtacrt
|!
om
5
eTri/SctTeuetp
5ta vulg
vulg
om
Kadoparai
om
TWJ/ TotouTWJ/
/cat
om
TOP aepa]
||
euth 16
||
TOV
vulg
f |!
||
5td
is
faty elXr/xbffiintended to recall
the words of St Paul with which the k
roll
Iffrop7]6.] marking by means of His recorded works all the
characteristic qualities 3.
]
TOV fwoTToioui TOS frj7?s.
of the Divine
1
^woTTotai
Here
||
om
it
Cp. 6 is
o/i.
c.
15
eSetTo
atpa/JLapT^v
used
with
TT)S
a
more general reference. The illustrations chosen by Gr. are intended to show that in the Incarnation there was exhibited a creative, sustaining activity like that to which Creation witnesses. also hints at its
He
redemptive purpose (TraparpaTreiffav
TO vulg
eir.
0^opas] diatfidopas g
+ TJ/J.UI
f
|i
1 ||
12
8 etrava/cat
om
TCOI ]
TOUTWJ/
14-15 Trai/Ta... 13. 17 Ye^ecris g 1
vulg
[I
0i;o-tj ...e7raj ci7eti/)
...TT?J>
||
Q
and especi-
emphasizes the mastery over death and corruption. ally
14.
ira.ptypa.<povTo\
a
=praescriptio,
demurrer.
chapter begins.
Nature.
I r
14 Trio-Tews]
ffapKos TT)v
The language i.
6 TO evepy.]
15 Kadoparai] KaropdovTai d
rendering is to take 5td o-ap/cos in the sense in which it occurs below Tots
||
re KOI OdvaTos LOIOV T^9
eiriKpaTeueiv vulg
!
fg
Trj<>
Oeos, TrdvTa
KaOopaTai, TL TO e{jL7ro$iov 15
yevwrjo-is
(frrjcri,
wv voeiTai
Se St
1
eLv e
om
el
legal
llapaypafir)
exception,
IVould have taken ex-
ception to? it be objected that His death show that He ivas limited by the conditions of human nature, we may reply that, wJiile Christ subject to the conditions of human nature, lie also transcended them. He was born, but His birth was of a Virgin; He died, but I/is death was followed by His Resurrection. These facts show that He was
13.
birth
If
and
~i.>as
more than man. 17. 7^770-15] The purpose of the objector is to show that Christ was
GREGORY OF NYSSA
6o earl ea) 1/770*
(/>ucrea>?.
TcepaTa /r^Xe/ro^re?,
5 rt
a\\d
/cdyoj.
e/c
/caToXrfyofAev.
%aip(t)
maTiv
(Lv vTrep TCL
Oav/JuaTa.
av6VTOs
TO
aTTooeL^is,
ro Trpay[j.a
euth
om
10
||
f
||
13 TO
I
6
]|
vulg
/x-r/]
+ 5i
o\oy euth
(pvcriv eivai
dghnp ||
0i
8 76^60-60;? clglinp
||
ri
j|
Trpoierai
$>V(Tiv
crtj>]
om
TT/V f
j|
ra
12
||
9 a?re^au/i.]
quae sequuntur desunt
in
^
merely man, because
KoivoTT]Ta\
3.
He
shared in
There were
cir
cumstances accompanying the birth and death of Christ, which could not be brought within the common experiences of mankind, i.e. the Virgin-birth and the Resurrection. e/cdrepa...7re paraj
3-4.
looking
extremity of our human For similar language cp. c. 27
life
life?
5 i/o Trtpaaiv eKarepu-
TT?S
.fk?; 5
dtv
5iei\ri/ji.fj.(vr)S,
/ecu
r]fj.ujv
TO Kara
TTJV
7rd0ous]
TTCI^OS
of
(see infra}.
Kt 5f] In Christ each of ib. the Trepara (which in human life are attended by a Trd^os) presented a For they display of Divine power. were free from any exhibition of irddos. His birth was not preceded by rjdovr), nor was His death ac companied by (pttopd]
().
ii
iound
(fidopd.
Cf. Ps. xv 10,
The word
10.
in
5ia
Acts
which
is
both those passages occurs
infra. 10. xcupw] The incredulity of his hearers Gr. regards as a testimony to the supernatural character of the
used in two distinct senses, and it not until c. 16 that (Jr. clears up the ambiguity involved in the word. As applied to birth, the Trddos to which he refers is properly the irados of the parent (see ijdovr) below) and is
denotes As applied to passion. death it implies imperfection, frailty, weakness, exhibited in the submis <j>6opd.
ffvva.Tra.pTi^fra.L\
by the
7rci/9os
is
sion to
i.e.
dpx^]f
TO r^Xos.
In this passage
to a close
death involving
to either
6.
dav-
TOJ
irtivTO)? $i
yap Tt/v
TWV Kara
Tra^rws e
the characteristic limitations of our nature, i.e. birth and death.
5.
yev-
TrdOos
TT}? ^eor^ro? eara) aoi TOV
Bid
7ei/e
om
|j
77
et?
aTTto-ret?
v7Tp
\6ov,
/AI)
1
crou
oi/re
OdiaTos
0/110X076^
avTo ovv TOVTO
dghnp euth 5e^aro f
TO
77777
Be
e/cei
o
SteSefaTo.
aTTiarLa
rrj
a)J/9
yevvrjo-ew*; ^Sovr} /caOrjyijo-aTO,
T/;?
(f)0opd
aov
6K-
dvOpwTTivrjs KOI oOev dp^o^eOa KOL ei? irdOovs jap dp^dpevos TOV elvai o
ovTe yap
/zart;
yev-
icr/^ev
avvcnrapTi,eTai. TcdQovs TJp^aTO, ovTe
OdvaTov
OVTC TOV
rrjs
JIJJLWV
Trjs
TrdOei
diro
TO irpo
(frvcrecos
T>}?
yap e/caTepa
et?
fyevyei KOivoTTjTa. TCL
(f>7j/jil
KOI TO /uera TOV OdvaTov T^V
<
brings
his
events.
And
it
is
this
which he
is
seeking to prove. ib.
ofj.oXoye is
acknowledge
that
ydp] these
For you wonderful
events are above nature, by the very reasons which lead you to consider that the account surpasses belief? i.e. XptcrToC. 12-13. TOU did TUV] that the Gospel 13. message does not proceed in a way <pat>i>Tos]
61
CATECHETICAL ORATION TO
yap ero?
e
KrjpwyiJba.
rrepl
ftaivei rrjv (j)va~LV o YI
(ucrew? opwv r
yap
Be virep-
el
;
^0709, ev ot9 dincTTels, ev TOVTOIS earrlv
rov Oeov elvai rov
(i7r6$eij;is
/j,v
rs
TWV
rjv
rov X/Ko-ToO Bi^ytjaara, TTOV TO Oeiov
fcr)pva-o-6uei ov.
avOpwrros
rUrerat KOL aerd Odvarov ev ravra rrepiel^ TO /cijpvy/jLa, OVK
o-vi Svacr/jLov
e/c
el 8ia(pOopa ylveTai. av Oeov elvai rrdvrws M^Orj^
rov
ev
rots"
5
r^?
t^tco^tacrt
Se
errel
yeyevrjaOai fjiev avTov d/coveLS, efc/Sefirj/cevai Se r?79 tyvo-ecos ijfiwv rrjv KOLVOre rrjs yeveaew^ rpojra) KOL ray dveTriSefcra) rr^9 10 rrjra 6t9
rifjitov
s
TO>
eVt TO e repov
rfj
dmaria
avrov eva rwv ev
yap Trdaa rov
^p^aao-Oai,
els
TO
/ZT)
avOpwrrov
Set,KVuaeva)v OieaOai.
rfj
dvdyfcrj
(Ti,
Triarevovra rov roiovrov dvOpwrrov elvai 6t9 TYJV rrepl rov Oeov avrov elvai rclvriv eva%0r}vai. 6 ydp 15 yeyevvrjcrOai avrov icrroprjaas /cal TO e/c rcapOevov yeyevvrjaOai
uevwv
arj
r (Ti>v$i7j
yeyevvrjaOai ovBe TO ovrcos avrov
euth
Trai/ra
O.VTOV
15
1
?re/3t
ovv Triarov
vulg TO
||
^.
||
8
evrei
2
||
5e]
om
rov
eTretSr;
e
f
3
vitl
]
7676^1
10 yevviia-eus ef 1 euth 24 l*
||
12
||
TT?
elprj-
drciQavov.
TroXXou euth
awia-T.] rrj
||
4
o
0eoi>]
9 aKoveis aroTrta euth 16 ||
||
16 yeyevrjadai p euth i avaxd-nvai euth 2 vulg 5ta rwi ] TO 5. T. e 18 yeyfvrjffdaL Ip 19 yeyevqcrOai fp
that follows the order of nature. To Krjpvy/ma is here used to denote the facts which formed the substance of the preaching. Cp. i Cor. ii 4. 10. yev^acws] in the manner of his origin and in the fact that he incapable of a change to corruption. Gr. appears to use ytveais and ytvvrjffis almost as interchangeable terms. In the present passage is certainly correct, as the 7^fe
||
|j
||
||
occurs again, without any variations, in cc. 12.
well,
l
was
+ fv
rciov
dehn euth 245
.
||
17 ffw5i-rjyT](reTai e
Bid
avrwv rovrwv
yeyevvfjcrOai
||
||
eo~ri
rwv
Sid
avrov,
deov euth
KO.I
el
yTJcraro.
TO
(KO.TO.
16, 27. // would be tiri TO ^repov] consistently with these facts rb a.K.b\ovdov}, to exhibit in-
in the opposite direction refuse to think that He was an ordinary man like the other men credulity
and
who
are produced in the course of Aei/c. is used here like
nature?
diroStiK.
15-16.
b...i
Mt
i,
Lk
ii.
GREGORY OF NYSSA
62
yap
yevvrjo iv
rrjv
Kal TO
eiTrcov
etc
6r)Kev KOI o rov Oavdrov uvrjo-dels davdrw Trpoo-eaaprvprjo-ev. el ovv
5
Trapdevias Trpoaedvdcrraaiv rw
teal rrjv
&v aKoveis
d
teal
re6vdvai KOI yeyevvrjo-Oai, StS&)?, IK rwv avrov Swcret? Trdvrws ical TO G^co irdOovs elvai real rr)V ^kvvj](jiv avTOV d\\d atjv ravra aei^a) T//9 (frvcrews. Kal rov Odvarov.
OVKOVV OV$e
KLVOS TTdVTWS eVTOS T^9
(f)V(Tea)S
6
TOt?
l>
VTrep rrjv (frvaiv ryeyevrjaOai, d-jro^eiKvv^vo^. 14. T/9 oiv alrla, (frycri, rov TTpos rt]v raTreivoTTjra
10 ravrrfv Kara^rjvaL TO Oelov, el
cJ?
a/x^)/ySoXo^ elvai rr]v Tricrriv,
Kal aKaravoijrov Kal TO virep rcaoav Soi^av Kal rrdcrav
06os, TO d^copijrov
Trpdry/jia,
dvOpwiriviis ^ucreft)? KarafJiiyvvrai^ OK avrov rfj irpos TO raireivov
TO)
\v9pw
Ta?
v-fyri\ds evepyeias
rrjs
15
pdevov 1
TT^I/
0aj>.]
vulg
1|
1
vulg
yeyevrjffdai aj/aa Tao
ii
yeycvv. degh
4 TO ycyevis.
||
n*p e
||
||
7
e/c
e^Tosj
14. 9
77
^ J/a/^ of viri. Trapfleinas] E^tnol. iv p. 628 ginity? Cp. (Migne) IIws ouf e^avep^dt] iv vapid 6 deos ; Aid rdKov, Travrus epets. Iloiov ovv TOUTOV /J.vr)
6Vt T?}S TrapOevias,
/cat
6Vt TO ev avrrj
yevvrjdev K Trveu/m-aros ayiov r/v ; In this way Gr. o^5^...ecTos] 7. sums up his answer not only to the
objection stated at the beginning of this chapter, but also to that put forward at the beginning of c. 10, i.e. that the Incarnation involved an inclusion of the Godhead in human nature.
14. For ivliat purpose, it is asked, did God submit to the humiliation involved in becoming man? elvai. ... et] 10-11. dfj.(pi(3o\ov Faith "wavers at the thought that? 1
om d
+ Tra^TT;
ama
vulg redva 5t5ws (cm TO
TO red.
/cat
ruv avr.
euth
euth
||
5 yevecnv
||
om
||
dghnp
ev TOIS e
||
|j
8
6 TOP
om
13 \vdpui] ei/TeXet eXuTpa;
1
rrjv
vulg
The reading mean covering,
Au^pa;]
13.
is a gloss which first appears in the It arose thirteenth century MS /. from the desire to soften the harsh the defilement expression \vBp^, of human nature. The word eirreXet was probably suggested by the followmg
the
eXtrrpy,
used by the objector with a disparaging reference to the human birth, and recalls the
Dcuin. ta cp.
Non
horruisti
of the Te
For KarafjUyvvrai and c.
e?rt^tt-
/cat]
dvaKpavews (note). So that ffis sublime
activities are
degraded by His asso-
il>.
supra s
1 1
ciation iuith tliat
which
is
base?
CATECHETICAL ORATION
OVK
15.
KOI
diropovfJiev Tt}v
^rjTels
dTTO/cpicreay^.
TOVTO
Trpos
TOV
aiTiav
63
0eov
yevecrOat,
ev
OeoOev yivo/juevas edv a^eXy? TOV fflov dvOpMTTOis ; TO Oelov OVK av eliretv e/c TTOLCOV eTTiyvcoar] Vpyeaias, euro aov TOVTCOV TOV evev Tracr^o/^ev, T
y<*p
d(f>
Sid TOVTWV Ttjv TOV
TCI
yap
TTpos
7rt,yiva)a-/co/jLei>
5
yivo/jueva ftXeirovTes,
VpyovvTos avd\.oyi^6/jL0a
el
fyvaiv.
ovv ibiov yv cop i a /A a r?;? OeLas ^xJcrew? /; (f)i,\ai>0pa>7ria, aiTiav Trjs ev ov eTre&jTrjo-as \6yov, e^et? Tt]i>
TOV 6eov Trapova- ias.
eoeiTo yd/p TOV laTpevovTos rj (fivcris 10 eoeiTO TOV dvopOovvTos o tv rc5 TTTCUdo-0ev> icraa-a,
0ITO TOV
dvOpCOTTOS,
tyoOTTOlOVVTOS
d(j)a/JLapTO)V T7)S
eSetro TOV Trpos TO
r/;?
dyaOov CTravdyovTOS 6 djroppvels TOV dyaOov /Lterofcria?, e^prj^e Tr/s TOV ^wro? irapov-
rw (TKOTW, eVe^Jret TOV \VTpwTrjv o 15 TOV crvvaywvKTTrjv 6 Sea/zwr^?, TOV e\ev0e6 TW ^vyw r/;? SovXeias KaTe^o/jLevo^. opa /nL/cpd
6
15.
KaOeipy/jitvos
om
i
yevofj.eva. i 1
vulg
||
Kai
vulg 6
om
f
vulg
j|
2
yeyevrjcrdai vulg
4-
Trpay/maTWv f
4 6^17^.]
||
^ap h
||
7
eue/ryerowros n
12 a0a/x.] eKireffuv f e0a/i. 1* crias]
/ieroixrtas f
15.
77ie cause
j|
15
ei>
V1(1
vulg
VKOTU e
|j
of the Incarnation
for man. Man s wretched condition was a sufficient justification for the Divine con-
was
God
descension.
s
love
But?
it
is
objected,
man
by a mere 77iis last question Or. does fiatT not properly deal with till c. \~t ,but meanwhile he affirms that there was nothing contrary to the character of God in the method chosen, nor any-
why
not
restore
thing inconsistent with the Divine Nature in the nature which He assumed. evepyeaias] Cp. c. 12 euepyecrias ras debOev KO.TO. Trjv 4.
rds wrjv
tvepyovnevas. K iroluv] ib. Gr. claims that nothing short of a revelation of God rifjiCiv
||
3 yevo/j-evas fl
||
4-5
||
||
ou/c...exots]
10
1
h
vulg
||
Ta.pov
j|
5
CLTTO-
om
dehn euth
larpeucrot TOS
14 exp nfe-..
e^re*
euth 146
om
om
h
||
eu ||
-jrapov-
17
is adequate, if man the essential nature of God. In c. 20 he maintains the necessity of the co-existence of
in
His goodness
is
to
know
justice, wisdom, and power in God in order that His goodness may be
perfect. 8.
T;
oirep av
Tit.
A pollinar.
Cp. adv.
T$
xlii
CTKOTT^ TT}?
iii
4.
AetVerai 5e
TOVTO cuXoyuTepov Trepi TOV oieaOai. Cp. infra c. 36. 12. faoiroiovvTos] Cp. antea c. 12.
ffvp.fia.ivri, Qeoi>
13.
6 cnroppveis]
away from, 15. Ka.6. J\es.
Airoppveiv desert.
fall
KadeipyjAevos] For the use of without a prep. cp. de An. et p. 21 (Migne) 6 otxicr/cy TLVL
GREGORY OF NYSSA
64
ravra KOI dvd^ia TOV deov dvOpWTrivrjs
TT}?
a#Xtft>9
SvcrMTrfjcrai
(f)vcreco<;
XX ef^,
av0 pWTTorrjTos biaKeipevr)? ;
T?}
eTrl
Trpos
KaTafffjvai, ourw? eXee^co? KOI (f>y
Kal evepyeTrj0rjvai TOV avOpwrrov Kal ev airaOeiq TOV Oeov o
5 Sia/jieivai.
TO
yu-r)
yap
TCO /SouX^yLtart TO TTCLV
bv VTco(jTi)(ja^ ev
i^ovr)
Tr)
crvo~Trjcrd/jivo<)
teal
TOV ^eX^yLtaro?, TL
opf^fj
Kal TOV avOpwirov t avOevTiKTis TWOS KOI deiKr^s TT}? evavrias $vvdfjLc0s aTrocrTrdcras TT/^O? Trjv e
ov^l
ayet KdTacrTaatv,
el
TOVTO
(J)i\ov
dXXa
avTO)
10 TreptepxeTai Trepiooovs, o-coynaro? VTrep^ofJievos $ia yevvrfcrecos TrapLwv et? roz^ /3iov, teal Tracrav
OavaTov
rjXiKiav Sie^twv, etra
TOV l&LOV
CTO)yLKXTO?
Kal
aKO\ov6ws
yevo/jievos, Kal OVTCOS Sid rr)?
dvaCTTdaeCdS TOV
e^ov avTO) /JLCVOVTI eVl TOV
/j,a/cpas
(frixriv,
ft)?
OVK
Sof?/?,
Sta
(TfCOTTOV aVUCOV,
v^ovs
rr}?
Belief)?
TOV avOpwrrov, ra? Se TOiavTas Trepi15 TTpoo-TdyfjuaTos OVKOVV dvdy/crj Kal rat? ^alpeiv eaaai; crwo-ai,
.
TOV deov f
II
3 5ia/c. TTJS avdpwjr. f
||
5 TO Trav]
ra iravra e
||
dp apata]
Cp.
eVe/)7etas ib.
dvffuirTJaat]
unworthy means lit.
c. 77
36 TWJ/
"ISioi
5e
5eop.vwi>
depends on
di/d^ta,
&v
countenance. ib.
redemption. Acts xv 14.
fj
]
of mercy or
visitation
Cf.
The
Lk
i
use
68, vii 16, of the ex-
8; iv 3 1 (LXX). d\X ^rjv] The objector asks did not God restore man by why a mere fiat, instead of choosing a method which involved the submission to Trady and the long delay required for passing through the stages of human birth, growth, death, and resurrection? In reply Gr. first 3.
iii
The present chapter and in c. 16. question why God did not choose a different method he deals with in 17.
used in the Bible
pression irpos eirlffKe\^iv...KaTa^T]va.i here is probably a reminiscence of See the account of the Exodus.
Ex.
all
was involved
c.
eTrtcr/cei/
sense of a
deals with the charge that God in Trd^?? by the Incarnation. This he treats of in the
of
authoritative.
avdevTiKrjs]
7.
Clem. Alex. Strom,
Cf.
rty
fta
re
i
Kal
c.
7
Edf
afidevTiKrjv
Athanasius ^TTJS aKotiffy. deals with the question why God did not restore man vev/u.a.Ti novy de Inc. 44. Origen also discusses the objection in c. Cels. etffoSov
similarly
iv
3,
4.
8.
i.e.
fvavTias]
10.
7rept65oi
s]
the Devil.
circuitoiis routes
rather than long periods of time. For other instances of this use see cc.
1
7,
12. 9.
26. 6a.va.rov *yeu6/i6 os]
Heb.
ii
CATECHETICAL ORATION TCOV &>9
65
dvn6eo-ewv dvTiKarao-Trjvat, Trap fjawv rrjv d\r)0eiav, fjiri&evos r; TrtVrt? KW\VOLTO TWV e^eTao-Tt/cws
av &td
^TJTOVVTWV rov avo~rr)piov rov \oyov. rrpwTOv aev ovv, Kal eV rot? i^orj /jLerplo)^ efyira(TTai, ri rfj ojrep <^6d<ja<TiV
Kara TO evavriov dvrucaOeo-TTjKev,
dperfj
KdKia
yap aXXo
Kal Odvaros
(T/COTO9
(f)wrl
&>9
on,
^>Y]\OV
^wfj,
eTTto-Ke^rwaeda. ovrco rr) apery rj
ovSev rrapd ravrrjv erepov.
teal
rwv
TToXXco^ ovrwv
rfj
5
KaOdrrep
ev rfj tcricrei Oewpov/JLevwv ovSev
rr}v farjv TTJV dvnSiaipecriv e%et, ov 7} ov rwv 10 Xt^o?, %v\ov, ov% vScop, OVK avOpcoTTos, OVK a\\o ovrwv ou3e^, 7r\rjv t Sto)? rd Kara ro evavriov voovfjueva, olov
TTpos TO
(/>w?
n
ovrco KCLI errl TT}? dperijs OVK av
Odvaros
teal
nvd Kara ro evavrlov avry voelaOai Kara KaKiav
rw
\eyoi, rr\r]v ro
ov/covv el uev ev KaKia yeyevfjaOai,
vorjua.
TO Oelov o rjuerepos e7rpeo~/3eve \6yos, Kaipov etyev 6 dvri- 15 \eywv Kararpe^eiv rjawv rr}? TTicrrew^, co? avdpaocrrd re Kal drreufyaLvovra rrepl ov yap Srj OeaLTOv tjv d
4
Oeias (fivaecos Soyaar avTOO~o(f)iav Kal dyadoTijTa Kal el ri vifrr]\6v eo~Ti voTjad re Kal ovoaa,
OTrep... e^racrrat
apery 1 vulg aim; euth I 14
7]
||
19
et
o
n]
||
om
g
1 ||
v\{/r)\.
KadeffTijKev
5
||
f v
||
1
!
vulg
ecrni
]
||
om
e0"rii>
l
by exact enCareful students of the Christian revelation (^var-qpiov) will need a rational account (\6yov) of 2.
^eracrrt/cuJs]
quiryS
method. Mvcrrrfpiov is used as elsewhere in its N.T. sense = a mystery revealed, and is a its
synonym
for
the
Christian
reve-
lation. 4.
ev
rots
cf)daaaai.v]
Gr. 8 5
has
drawn in cc. the distinction which he proceeds to But he is probably lay down. thinking here of c. 9 where he has already
down
the lines of his answer to the objection raised against the laid
S-
||
1
vulg
||
/cat
6-7
f
||
K
||
TTJV avr.
vulg
/ca/aa
rrj
g avridiaip.] avrideaiv euth 15 Kaipov av ei^ev 1 vulg 17
4 18 aurocro0.]
Kivrj/maeuili
do^afavTwv fg
n
euth
KTiffei]
vor]fj.a]
||
TTiarews h
8
TT)?
0i/erea>s]
avrov
TTJV
om
13
||
cr.
f
||
OVO/AO] hie rursus incipit euth 5
Incarnation as involving a degradato God. In that chapter he maintained that TO /caret, Katiav irddos is the only real degradation, It is this point which he now takes Vice, and nothing but vice, is up. the opposite of virtue, i but properly those 11. 5twj] things which are perceived to be their exact oppositesS tion
15.
Lucian /j.6vov
irpefffieveiv
For Kararpex^iv 17.
set
ewpeafieve} Pise. 23
forth?
/XT?
ev
cf.
TO,
rrj
antea
a.7refj.(f)aivovTa]
Cp.
(reaurou
KaT-rjyopia. c.
5.
See above
p. 10 (note). *
c.
i
GREGORY OF NYSSA
66 evavTiov
TO 7]
d\ri6r)S dpeTr),
aX\,d
ovv
el
\e
eo?
/j,ev
Be rt? ov/c dvTioiaipeiTai rrj apery, Be OVK ev /ca/cia, aXA, ev dvOpooTrov
ucrt?
$eo?
/catcia,
KOI ala^pov TO Kara KQKiav 7ra#09, ev c5 ovre jeyovev #609, ovre ryeveaOat, TL eTraia"xyvovTai rfj ofjLO\o
5
/jLeTaTreTTTtotcevai,
aTrpeTres
ouSeyitia? evavTioTrjTo? 0)9 TT/JO?
(j)V crews,
a^raaQai
Be
fjiovov
(frvaei,
TOV
dperrjs ~\,6yov ev TTJ /caraorKevfj rov avOpcoTrov
ovre TO \oyncov, ovre TO BiavoijTiKov, ovre TO e 10 Be/cTiKov, ovTe aXXo TI TOLOVTOV, o TT}? fivdpwTrivrjs iBiov
ecrTi,
5
o
TU>
AXX
16.
deos
Xoyw r^9 dpeT^
aVTTJ,
(f)7](7LV, T!
deghnp euth
||
TOV yeveaOai
used here as the equiva lent to KTiffis, which occurs above. Cf. antea c. 6 r?7S rou Kpelrrovos Mwa? no existing 0uo-ews (note). 2.
0u(Tis]
thing of any kind
is logically opposed For dvnbut only vice? Siaipe iadai cf. c. 6 p. 33 (note).
to virtue,
(pvffiv ^X ei l 5. not His nature (or
TretyvKe.
It
is
not pos sible for Him ) to be born. laid hold of or aif/affdai] 7. * assumed human nature. Cp. c. 16 TIPOS...7700CU TO dciov; ib. oi)5eyu.ias] seeing that in the constitution of
which
is
man
there
contradictory
tion of virtue.
"*
is
it
There
to is
is
nothing
the concep
nothing
in
constitution of human nature which is inconsistent with the idea of virtue, and which is therefore aTrpetres and alffxpdv so that God
the
could not assume it. rational thought, rb \oyiKOJ>] g. nor the faculty of understanding, nor the capacity for exact knowledge. For TO 5iavoT]TiK6i> cp. antca c. 6. n. ovo-ias] For this use of the word cp. an tea c. 6 p. 32 (note). 16. But it is objected, the change involved in human birth is a Gr. in reply draws a distinction between a right and a 7r
TpOTTT) 1
rjvavTiWTcu.
TOV r}/jiTpOV
vulg
wrong
^tse
perly the
moral
||
6
(7(t)/JLaTO<;
rrjv op.o\oyi.a.v
of the word
vulg
irddos.
word can only
Pro
be used of
declension, not of natural r fhe contact of God ivith
processes.
human
nature no more involved sub mission to real Trades than does the con a of physician with the ailments 77te birth of Christ of his patients. was free from that element ofpassion which attends human birth, just as tact
His
life
was free from
that vicious
impulse which we find in man. 7 he dissolution of body and soul was no more a Trddos than was their first Christ s Resurrection combination. was tlie re-combination in an indis soluble and eternal union of (he in
and sensible elements sepa In virtue of this rated in death. He becomes the originating principle for all mankind of tlie same eternal union of the elements of human\ telligible
nature, freed
of
from
tlie
admixture
evil.
12.
Tpoirrj]
by our body.
change experienced TpoTrrj is the
muta
bility attaching to all created things as contrasted with the immutability
The process of birth In a secondary implies change. sense T/DOTTTJ often has the meaning of moral change or frailty. of the Creator.
CATECHETICAL ORATION 6
GCTTLV.
Se TO
\6
^prjao/jieOa,
ort TO iraOos TO nev /cvpicos, TO 5
(iTraOrj
TO /lev ovv Ta%pr)(TtoS \eyerai. KOI Trpo? KCLKICLV airo T?}? aperrjs fjieraaT
K
Be
VTTO-
77
Kara
SiOpi^OVTClL.
\06iV TO)
eV iraOei
OVKOVV aXX-orpia jrepl Oeov
TI}V fyvcriv irpos KOIVWVLCLV d\\(l Kdi 7T/009 TCLVTCL 7T(l\,LV
TOV
etjrep
TOVTW yeyovaJv
eV
e
0eloi>.
iraOos
d\T)0a)
TO 3 oo~o^ ev
ecrri,
Tfj (pvcret
Kara TOV
0e(t)piTai, TOVTO 16.
4
TO KT]pvy/m.a cuo/Hfercu euth
5to/Dif.]
om
ro euth
Ki ptws]
||
+ \eyeTai h
The word has several shades of meaning. It is thus defined by Aristotle, Metaphys. i.
7rci0os]
distinct 4. 21
:
Ildtfoj \eyeTai. %va.
JJL^V
Tpbtrov
9
||
/ecu
Acai TTLKpbv, /cat
papuT-rjs /cat
TOVTdjv evepyeiai
TOVTUV
^rt
Xotuwets
/cat
ij.a.\\ov
/cat
/cat
fj.e\ai>,
aXXa rotaura
6 cra
/cat
TO
y\VKv
Kov<j>oTrjs
It
aXXotwcrets ^S?;.
lation
at (3\afiepai
^rt
rd
ambiguity upon which Gr. lays hold. He distinguishes between a and a mis proper (/cupt ws) It is this
applied
(e/c /caraxp?70"eu;s)
use of the
In the word. proper sense i.e. moral declension, the Incarnation, he holds, cannot have involved 7rd#oj, because Christ had no contact with sin,
His
either in the circumstances of birth or in His own life. The
question arises, how does Gr. face the objection arising from the other sense of irados, which is plainly
implied in the argument that TJ Tpoiri] TOV i)/j.T^pov cra^aros is a Trddos? It would seem that Gr. s illustration of the physician is intended to meet this objection.
though
human to
a
ira.8-riTi.KT]
physician
who
difficult
to
render
is
no one
which conveys the different The trans of the word.
N.
in
and
P.
N. F.
has
Another rendering which is used in passion, moral sense and also of the
physical sufferings of Christ, though does not suit the description of the process of birth. See further note c. 13 p. 60, is Sio/st ^oj Tat] 4. part of the language of the objector and refers to the upholders of the Christian
it
faith.
TO. .irpoaip. aTTTOfj-evov] will.
6-7.
.
which lays hold of the a\f/acrdai
c.
that
Cp.
15.
The
reading a corruption, a while correction due to the failure to understand the The construction of the passage. word teo5t/cws goes with flewperrat. For the cast of the whole sentence 9. iropevo/jLevr]] TTopeuo/i^i/T/j is plainly iropev6[j.ei>oi>
is
The Divine Nature,
brought nature,
is
a
/cat XuTTT/pcDf ir
ffV[jL(j)opCji>
TO
weakness.
dX-
KLvrjffeis, /cat /xaXtcrra at
XuTTT/pat /3Xa,3at.
term senses
5e
is
irddos in English, as there
at
eVa
||
eh
of his patient. Gr. has the same discussion on irddos and the same of the physician in illustration c. Eunom. vi 721 B, C, 724 H
(Migne). olov TO \evKov
xftiffw^da. dl vulg
5
||
7ropevo/j.ev7]S f 1 TropevofJ-evov
into
touch
with
was no more subject diddetns than
is
the
handles the infirmity
Tat cp. irdvTO. jm.eva.
(like
c.
i
Ta
ffO(p<Jos
ev atrry [i.e.
T
KOfffJUf]
T<
/cat Te^vt/cuis
deupov-
In such passages dewpriadai /caTaXa/i/3dfe(70ai)
is
a
52
mere
GREGORY OF NYSSA
68 civ /itaXXo;
epyov
av^tjo-ts,
TJ
TTdOos TrpocrayopevoiTo, oiov rj yevvr)(Ti<s, TOV eTTippvTOV re /cal uTroppvTOv TT)?
77
$i>a
?;
rov VTroxet/jievov ^iafiov^, rj TWV crTOi^eiwv irepl TO TOV avvTtBevTOS 7T(i\iv StaXfcrt? re /cat vvSpojjLrj, 77
ra avyyevrj
5 7T/909
Tijpiov
i^jjiOiv
TWOS ovv \eyet TO
fJUGTa^wprjcji^.
TO Oeiov
)](f)6ai
fjuvcr-
TOV Kvpia)s\6yo/ji6vov TraOovs,
;
el pev OTrep /caKia ecrriv, 77 TOV Kara TTJV $vaiv KIVTHJLCLTOS ; v rot? aTrriyopevjJievoi^ yeyevrjaOai TO Oelov o ^070?
yap
Sn,o-^vpi^eTo, fyevyeiv ebei rrjv aTOTclav TOV &6yjj,aTo$, 10 ovftev vytes el Se Stejto^ro? rrepl TTJS Oeias
w?
(/>ucre
CLVTOV
\eyei, 7/9 tcai re Kol vTToaTacris Trap* avTov TYJV (^p xfiv
Tj/jtwv
1$
om
rrjs
euth
||
ante
dg*hnp
||
2
TT/S
euth
rpfxpr/s f
j|
eirippvTov codcl 7
om
9 5o7/xaros] Trpay/JLaros f
TT?V ||
10
1
omn:
euth vulg
TrpwTTj ye e TTOV
r)
e
T>}9
>
"%
TOV e conjectura restitui
||
8 a7r?77.] a7rayopevofJ.VGiS
||
TT?S ^. 0io-ea;j]
rou ^etou doy^aros e
||
f
synonym
for elvai.
The words
/cara
are an ex planatory clause attached to ry For similarly constructed clauses see c. 24 19 de...Ka.6odo^ irepLovvia ovdev v rots TIS TTJS 5i TGI Idiov etp/x6f
Tropevo[j.ei>r]
(Migne) TO yap eirippvTov crews
r^/xcDj
TTJS
(j>v-
TO dirbppvTov did
/ecu
,
TTJS
<j>v
eo"rt
/>
Trapd
(pvcriv
KW\vofj,VTf]s,
and
KLi>ovfj.evov
tcrrarat, OTO.V KO.L Trjs
diro\T]^ri.
The permanence
{UTJS
rough the influx and Gr. again ejjflux of nourishment. refers to the process of nutrition and growth in c. 37 (see notes). See
oj the subject
37
TO (pdopOTTOLU TT/JOS 7Ctp O.TTO.V i TO dvaGr. has the same idea in c. Euiiotn. vi p. 721 (Migne) ovde Kvplus dv TLS rov .
further the interesting discussion in de Hom. Opif. c. 27. 6.
rj
acrtfai.
irpOLOvaa.v ev rdei \eyoi, jSX^TTWf o5 rivi K.a.1 &KO\ovdig, rty avvderov fyvviv. in succes lit. 5te^o5t/cws] i/>.
sive detail.
Everything that suc
cessively occurs in nature, latter proceeds in its cmni
sequence,
an
would more
as
tlie
proper
strictly
be
action than a "passion". TOU TTlpp. ...TTJSTpOfprjs] The 2-3. emendation adopted in the text best explains the readings of the MSS. The omission of r?7s before rpo07)s and the text of Euthymius is in plainly a correction. For the whole expression cp. de An. et Res. p. 141
called
/
tli
1
c.
TW
COS
rore
Cp.
C.
15 p. 66
a\f/-
(note).
7.
KLi>ri/uLaTos]
i.e.
what he has
previously defined as Zpyov, includ ing the natural processes of birth, growth, &c. rois
8.
Tols
diryyop.
]
Cp.
C.
8
tv
oi eyevovTo Gr. explains his
dfrr]yopfv/jLi OL S
TrpuiToi
avOpwiroi..
meaning below, when he shows that as Christ s birth was free from r6 KO.O r}dovi)v irddos, so His life was free
from
10.
17
-rrpbs
xaKiav
die^LovTos]
op/nrj.
relating,
re
counting. 1 1
. e0ai]
a
somewhat stronger
form of ?700cu above.
CATECHETICAL ORATION evvoias Sia/jLaprdvei, TO
s
SiaOeaewi ev rtu?
69
/crjpvy/Jia, /jLrjBe/uiids Tra-
9eov v JTo\i]^re(ji r
irepl
rfj Tr/crret
yap TOV laTpov ev TrdOet yiveadat, oTav OepaTrevrj TOV ev irdOei yivofJievov d\\d KCLV aL rov dppwcnr]fjLaTO^, e^co 7rd0ovs 6 OepajrevTrjs ovSe
\eyofjiev,
el
dv
S
T)]v
rt?
forfv
Trdflo?
TTpoaayopevo-eiev,
ff ifiovrjv
TrdOos T^? dv0pw7rlvrjs Ka07]yeiTai
l
KdKiaV TWV ^(DVTWV
7T/30?
TI
eaT\v
Trerai
appfiio Tr)/j,a
TO
KaOapeveiv
Ka/cias
TOP
ov
TrdOos,
^piov
TOVTO
fAijv
el
/jLVCTTrjpiov
(f>rjo-l
tf\\oTpl&Tat,,
yevecTLS
OpfJi^,
a\\a Be
r)8ovrjs
6eov KeKOivwvriKevai
(frycrl
TOV crwyu-aro?
8e TTJV
el
;
TO
T?}?
jrolov
fw?;,
i]
d\\d
(ifjbfyoreowv
ovv
5
OVK earn;,
yei eais airnj /cad eavTrjv Trdflos
i]
UVTOV 10 jjuev
rj
VTTO\ITO
r?}?
teal
TT)?
bid^ev^iv TrdOos TTpoaayopevoL, TTO\V TrpoTepov St- 15 v
s
el
e}
ydp 3
|j
euth euth
2
euth 5ta^.
euth
op/Ay T.
favr.
12
||
1
1
8
yevv-ricris
rr)i>
(JVvrujLfjLevwv
diafr.
yeveadai ef
|j
TT/
7
||
dnp
|j
rrfv f et /
desunt seqq
TT.-
dXXa
this
is
When we
724 (Migne). ei
i]
resumed
ot 5
dv (for
yevecris]
The
in the clauses
^S
av)
||
Kad
8
eKCLTepwv f
euth
physician. TOV larpov] 3. Cp. the passage referred to on p. 67 from c. Eunoin. 6.
]
in
say that God became man, we do not imply that the Godhead was subject to the vicissitudes of birth, growth, death. Gr. illustrates this by the case of the
is
ydp
rj
rt?
4 orav 6epaTrevr)...yLvofJ..]
5e rts rrjv en euth
16 a u0orepwj
"
vi p.
Kivrjat,^
r/dovTjv]
+
(prj(ri
||
/cat
Since in our con-
ffi j>a0eta]
eVrt, Kal
||
of God no disposition to enters along luith our "passion 1
|]
vulg
far)
II
ceptions belief.
TT^O?
10 om THJLWV 1 vulg a/mfi. avTwv efghn vulg 1 UTroXeXeiTrrat deghnp euth 54-a^roi; euth fg 1
de TT/C] ei 5e
ei
vulg
||
vulg
fgl
14
||
vulg
L<novo"r)s
yevo/mevov
9
||
d^fyoTepwv OVTCO KaTOVOfJida-ai.
SieaTooTcov TrdOos dv en;
f
avvLova"rjs
e
TWV
xwpicr/jLOs
TWV
crvvdfyeia
om
TTJV o-vv&pofAriv
rj
o
protasis
beginning
dXXa TO
K.
r/.
||
|j
15 5iaevj-tv] TLS 1
2 fj.rjv (unless we assume that el ovv. a parenthesis) The
apodosis begins with irolov. 13-14- TO r^seutr.^.] iTim.iiii6. ei de] In what follows Gr. 14. maintains that the arguments which
make the term irddos inapplicable to the human birth, also make it inapplicable to the dissolution of the body and soul in death. 15. irpoaayopevoi] The subject is the imaginary objector. The text has been corrected by the insertion of ru, in some MSS before ryv, in others before did^ev^iv.
GREGORY OF NYSSA
70
Kal ev rfj iarfj (TwyKpiaei TWV TWV crv/jL7re7r\ey/j,evwv 17 rjvwfjievwv. oirep TOLVVV rj r\6vraia Kivrjcris ovofjid^erai, TOVTO Trpoarj/cei Ka\ela6ai IGTIV ev re
ie
Kpiaei
Kal
Trjv
Se
el
Trpodyovaav. TfdOos OVK
Trpwrr) K ivy or is,
rj
ov&
civ
yeveaiv
fjv
Bevrepa OdvaTov 6vofj,a^ofjL6v, TrdOos av /card TO d/co\ov0ov \e yoiTO, KaO TJV 77 avvSpo/jirj rov crco/xaro? /cai r^9 ^1%%$ iaecrriv,
5 ovo/j-d^o/jiev,
Kiwrjcris, rjv
rj
r
rov Se 6eov
/cpiverai.
^ucreco?
eV e/carepa yeyevrjcrOai r;? rj re ^f%r/ trpos TO
(^a/jiev
Kivrjcrei, SL
TJ/JLWV
10 o-WTpe^ei, TO
re
T// TT}? o~a)fj.a
rcaTaSiaKpiveTdi vTa Be TT/JO? exaTepov TOVTWV, Trpo? re TO aio-0r)Tov fcal TO voepov TOV dvOpwirivov (rvyfcpi/JLaTos, 8ta TT}?
aw/ia
olKovofjitjo-aaOai, TO
15 crcoyLtaro?, KCLI et?
Sid
del SiafJielvai Ttjv evcoaiv. d/co\ovdia<j
Kal
crwyLtaro? 1
fgl
evwOevTwv, tyvxfjs
(iiraf*
TWI>
ISias
rrj?
TOV
ave/c(ppdo Tov crvvavatcpdaews
KCLI
apprjTov eKeivrjs
^ir^?
rr)?
2
|]
?jj
77
-n}?
w ae/ /
teal
Tijs
TOVTO
Xe-ya) real
yap
fyvcrews
eV efceivq) TT/)O?
Sm-
^jrv^rj^
KivrjOeicrT)^, Tcd\iv
Wf] e Krab. conjectura textum restitui
1 voov/mevcov dghnp yvoovfj.evuv (om 77) e tjvoov/j.ei ri f 77 vulg 5-6 OVK ecrriz/ ...ovop.a^op.fv wados om vulg 2-3 77 reXei/raia] om 77 1 vulg 6 6a.va.Tov oro/xafoyctef] Trados Trpoaayopevofj-ev g 1 7 Sta/cpii crat] clesinit euth
f\
voov/m.fi>ri
||
||
10
Ka.Ta/uu.xQci TOS
2.
77J/w
77
ae^wi
/
1
vulg
]
||
The
I
I
text,
om
re f
which
a conjecture of Krabinger, explains the origin of the various corruptions found in all the MSS. See app, crit. 10-11. /cara/xt^^eVra] sc. rov 9eov.
is
The gommon
text
(as
also
reads /cara,utx^eVros and
comma
Krab.)
inserts
a
after voepbv.
TOV a. avyKpijULaros] depends the cuV$77TOi ...Kcu r6 voepov, sensible and the intelligible element 12.
i
on TO
belonging 13.
to
concrete
human
ffwavaKfido-ews]
nature? Cp. antea c.
ii p. 57 a.va.Kpao~is (note). ib. TOUTO] refers to TO... /cat
ei s
det
that the union once formed should also (/ecu) The subj. of OLKOVObe eternal. /j.r)aao-6cu is TOV 6e6v, already referred dia/j-eivat
TTJV
fawcnv,
i.e.
||
12 avyKpa/maTos
||
||
||
h
to in Kara cux$o>Ta. The purpose of the union of God and man in the Incarnation was to effect the eternal union of body and soul in mankind. That union had been disturbed by the occurrence of death. The Divine Power, acting as a kind of cement (Kadd-rrep TLVL KO\\ri}, recombined the severed elements and restored to man his original grace of immor;
tality. 16.
5ia TTJS iSias a.Ko\ovdias]
It
might seem from these words as though Gr. held that death was natural to man. But as he has already stated in c. 8 that death was a later feature of
he
must
nature as
be it
human
thinking
now
exists.
existence, of human
CATECHETICAL ORATION rd SiarcpiOevra, tcaOdjrep TLV\ rc6\\r), rfj Oeia 7rpo9 Tr)v dpprjKTOv kvuxnv TO Siaa^iadev avvap/cal
rrjv
TOVTO e&riv
Bid\V(Ti>v
av
ft)?
,
rj
dvdarraais,
rj
rwv
eTrdvo&os et9 d$id\ TrpwTij Trepl TO dvOpwTTivov
TJ
%/99
5
al 7rd\iv eVt Tr)v dibio Trj
(fri
vei Katcias Sid r/J?
olov eVt roO vypov
(rvfjiftaivei,
TOU dyyeiov, crKe^avvvfjievov re KOI 6Vro9 TOV TrepiaTeyovTos. KaOdjrep Se
davaTov eV (j)V<7L,
ei>\
77
dp%rj TOV 10
yevo/Aewr] Trdcrrj (Tvvie^r)\6e Trj dvOpwirivr)
KCLTa TOV CLVTOV TpOTTOV KCLI
r)
T^9 a^aCTT
flp^rj
(760)9
o ydp 6^09 67rt iracrav biaTelvei Trjv dv9po)TroT7)Ta. eavTOv Trd\iv rc3 evoocras "^v^rjv Trap
8t
Bid r?79 Swdfjiews eavTov TTJS e/caTepw TOVTWV Trapd 15 avaTaaiv jLjL0eio~T^ OVTCO
1-2 8
6fia
5vva.fj.ei.
yap eg
1
!!
||
Xzyw
f
2
j|
apprjTov
|l
d\X. av/j.(pvo/m.ei>w}>] an adclause agreeing with r&v avvefcvy^vwv and having a pre-
dicative force. return, after dissolution, of elements that had been united together, to an indissoluble 77/6"
TrepiTpvfidevTos]
The almost
unanimous verdict of the MSS
is
in
As Gr. favour of Trepirpupdevros. however in c. 8 lias already used to the same jrepidpv\f/ai in reference
i6f. yeviKwr^pu
the particular instance of a reunion of soul and body effected by Christ s i.e. His own resurand the reunion upon a
Divine Power,
a
less
correct
spelling the word. Ka.6a.irep 5e]
Cp.
way
Rom.
of
v 15,
Cor. xv 21. 15.
e/car^]
was united
alike
more universal scale of the intelligible and sensible elements exhibited in the resurrection of all mankind. Krabinger translates yev. \6y(*) generaliori
The Divine Power to the human soul
Tei>u<6s
that
rection,
Krabinger s conjecture is probably right. The reading of / and the Paris
nvl Xoyy]
which belongs to the -y^os, as generic, opposed to eidiKos The contrast is between specific.
is
TrepiTpixpdeifTos
10.
||
the resurrection.
illustration,
i
d
tcad,
and the body of Christ at their first framing, i.e. from the moment of conception. It was the action of this same Divine Power which effected the reunion of His body and soul in
iinion, so that they are knit together?
is
eirave\6(jjij.v
|]
4-5.
editors
6
||
ditional
8.
deghnp
10 Kadairep 8e] vulg TrepirpicpdevTos defghnp 16 ofrw] OITOJ f vulg 15 eauTou] avrov el vulg 1
TTpidpv(f)di>Tos
quadam ratione, following the Latin version of the Paris edition,
GREGORY OF NYSSA
72
ovaiav
TTJV voepdi
\6
rs
rfj aLcrdrjrf}
apXfis Kara TO dico\ov6ov
TO
tTrl
Trepan
1
ev
T&)
/jLTa
$id\V(Jiv
Trjv
olov
5 Oovarjs,
avTov Trap TO aw/Ad TJ7?
dpa\rj(f)OevTL
7T/9OS"
TLVOS dp^rj^ e/9 Traaav TI]V
(ITTO
Kara TO laov
TOV SiafCptOevTos e KOL TOVTO eari TO /jLV&Tijpiov r/;? TOV V Oeov
Svvd/j,i
TJ)
TOV OavaTOV oiKOVO^ia^
Tcepl
7rd\iv 7rave\-
TO Sia\v0t~)vai
fjiev
r)
/cal
r>;?
e/c
OCLVCLTW TOV
TCO
veKpwv TTJV
o-coyLtaro?
crecos dico\ov6iav fjirj 10 KCLTCL TI]V dvaryfcaiav T^? e/9 a\\7]\a Be 7rd\Lv eTravayayelv Sid T/;? dvaard (f)i>
av auro?
ev eavTU)
peOopiov d^oTepwv, Oavdrov re
dTrjaa^ SiaipovfAevrjv
/jiev
Se ryevofjievos dp^rj r^9 \oyt>)
Tivi
d
TI.VL
KpL/j-ari
avayK.
r-r\v
i.
vulg
1
For
ovcriav]
||
vulg
rpOTTdJ 1
vulg
||
|1
as the principle its way in due 1
H
dpx n
the new principle of life originated by Christ in His resurrection. This new principle pervades the whole of furthest limits.
For
the relation of Gr. s teaching to that of Methodius see Introd. pp. xxv avdpuiru]
here
used
loosely
human
nature. Strictly speaking the Son of God assumed not a man but human nature. The inaccuracy of the expression has led
for
the gloss avdpuirivq crvyxpiiuLaTi. For 6 avdpwTTos used in this sense TO yap 5rj cp. Greg. Naz. Or. xxx 7 \tyetv, OTL TOV KO.TO, TOV dvOpuTrov to
voov^vov
a\r)6es /j,eiwv, ibid. 12 ei
Cp.
om
voepav]
deghnp sages and
vulg
||
3
av9pwjru>\
^v, p,ev
ov
ovv
TOV
||
10
KO.L
in Introd. pp. xvii xviii. the union of
olov]
ii>/iat
For rrj owa^eL cp. c. 37 TO (rw^ta dpros rrj ovva.fj.ei. rjv. /cat TOVTO] These words ns 7. far as eiravayaye iv dia TT/S dvacrTa.crews are quoted by Theodoret Dial. nature e/cetVo
iii
p.
300 (Migne). lit.:
/J.e86ptoi>]
border country,
Hence used
Lat. confiniutn.
of a or meeting-point, as In Christ life and death meet. here. lie identified Himself with a nature
common ground liable to
death and dissolution, and
He became
the source of ^
13.
crTTjcras]
life
to
it.
staying ournatnre?
in the sense of arresting the process of dissolution (diaipov/u,vriv). Human nature is conceived of as something which was in danger of melting away.
With
the
KaT\r)\v6oTos O.VTOV e X^ero, eiTrofj-ev av ws irapa
translate,
ToG avdpuTrov Tvirovcrdat Tbv \byov. See Dr Mason s notes on both pas-
dissolved.
Trapa
rrjv
was disunited, as it were by some new principle, extends potentially in an equal degree to the whole of human
12.
xxviii. 3.
Trjv
&ir)pr)iJievwv e^wcrea)?.
5.
is
its
TTjv
13 diaipedeLffav
successfully makes seqitence to the extremity.
to
TWV
KCLI
8 6a.va.rov] avdpuirov vulg Thdrt sirm
this sense of oixria
cp. antea c. 6. 1-2. rrjs apxys]
humanity
TW OavaTw
we might up or rewhen it had been
v.l. dLaipftfeiaav
established
having it
set
CATECHETICAL ORATION
AXX
17.
OVTTW
aiv,
TO Trapd TWV
Io"^ypo7roi,elo
(JTIV ev
^vva/jiis
re KaOaipeo iv OeXrifJLCLTi
TLS \e\vo~6ai rrjv
(frijaei
anri<JTWv
/cal
[JLOV(>L>
TJ/JLLV
9ai 8e fJLa\\ yfip roaaurrj
Oavarov
eTreSet^ev, GO?
\6
6io~oSov
^ayfjs
TO Kara
el
TrpofyepofJievov.
oarjv o
ai>TO),
73
avTM elvai, TL ov%i aXX etc Treptobov rrjv
CTT
yvco/jLrjv Troiel,
5
o-wrr)piav i]^wv /caTepya^erai, Tifcrofjievos re /cal rfj TOV davarov Treipa aaj^wv TOV avOpwirov, e%ov ev TOVTOIS yeveaOcu /cal r;/xa? TrepiawcracrOai ; Trpos Se TOV
KOL
TOLOVTOV \oyov iKavov
TOV
rou? evyvwjjiovas TOCTOV- 10
fJLev i]v TT/OO?
eiTreiv, OTL /cal rot? larpols ov vofjioOeTovai, TOV Tpojrov
T?}? 67ri/jL\eias ol /cd/AvovTS,
TOU9
7T/00?
VpJTa^ (l^KJ^Tf]TOV(Ji
TOV TTOVOVVTOS
TOV
ovSe 7Tpl rov
yitepou? 6 0pa7revci)v /cal
roSe TL
d\\d TT^O? 15 evepyecrias ev ev^apLQ-Tia TYJV ev-
/ca/cov \VO~LV
TO Trepan opwvTes
TL
$)l(l
y
eTrevoTjaev, eTepov $eov,
Tr/s
aXX eVetS?;, Ka0M$ $7]criv t] Troilav eoe^avTo. TO TrX^o? TT}? %prj(TToTriTO$ TOV Oeov Ketcpvfji/j TTJV a)(j)e\6iav real OVTTCO old TOV TrapovTO? ftiov 17. v
uTrei
I
aurw
f
||
9
ex^.] eireve^Q- h 1
TOI>TW
vulg
II
4
CLTreSeL^ev el fl
15 evevorfffev
II
vulg
vulg
||
|j
om
5
17
-rj
re
f
|j
e?r
aurw]
7rpo0.] o
vulg
1
17.
6r.
f7^
returns *
jection staled in c, 15. God restore man by a
to the ob-
Why
did not ^
mere fiat? It a sufficient reply, he answers, to those who are reasonable, to say that just as a patient does not dictate to his physician the treatment to be applied, or criticize the method of his is
cnrs, but, looking to the object i)i view, thankfully receives his attention, so
we must
look to the beneficent purpose
of the Incarnation and await fuller light t/ian we can receive in this life. i.
submit, 5.
e?r
6.
K
about
n the sense of
i/7r6i/ex^ e crai ]
suggest. in his power.
aJrw]
l
TreptoSoi
way.
]
Cp.
by c.
a
round-
15
/ua/cpas
Trep^pxerat ?rept65oi s (note), and 26. Gr. is thinking of the length of the process involved in riicreffdai c.
re
A
at rpe^ecrtfcu.
8.
the
Tretp^J
experience
of
death. 1
10.
cvyvu/j,.]
well-disposed,
rea-
so liable. Trpo^rjret a] in reference
17. irpo.
cp.
xxx TO
The
8.
c.
[xxxi] irXrjdos
Ki pie,
rjs
For the use of
to the Psalms reference is to Ps.
20
(LXX)
TTJS
XP 7? (T7
^^pu^as ro?s
as says
"0
cjs
T77 ro s
TroXi) ffov,
<poftov/j.voLS ere.
the prophecy, the Since, plentifillness of God s goodness benefits us in a hidden manner.
GREGORY OF NYSSA
74 KaOopdrai Tipprfcris,
dvafJLevei
Kalov dv
TWV a JTio"rwv dvr
TrepirjpriTO Trdcra
civ
eTrep^o^evov^ aiwvas, ware vvv Bid
TO.
L7j
r/v
ev avrols diro-
rrjs TriarTews /jLowr)s opwjJLeva rtcrt
Xoyto-yitot?
/card TO
dvay-
real
e^^wpovv
TT]V \VCTLV TOt? TTp O\CL ft 0V
%VpLV
6 r7rt^r)TOV/jL,ei>COV
vvv\ $6
*
TO Trpocr$oKWfJievov ev oc^aX/zoZ?
TOI>?
Ka\v(j)6 rjvai, 5
yp
r;
el
TWV (TV fJi-
i
(3aivovo~av. ecrrl 9eov e7rt8e8r?/^7;/ceVat Kat TOL TrepiTTOv TTiGTeiKTavTas &ial3d\\iv TTJV Trapovaiav, co? ou/c ev y3tft) 10 ao(j)ia TIV\ KOL rot? 7/3 A6V yei o/jLevrjv TM tcpeiTTovi.
18.
6cr&>?
TCO
\6
X/az/ dvTifia^o/^evoL^ Trpos TTJV eTriBrjfJLias
TrapovTi
dTrooet^is
(fravepwOeicra,
{3i(p
ai>Tide
18. 9 Tricrreiwras
vul
r/
f
rj
jjaicpd
ewepx-] wrrepx- vulg 10 "yt,vo^vr]v f
T<W
6 irpo\a/j,^avov(n
||
yeyei>rifj.vr)i>
||
r^9 Oeias
Sta rwz^ Trpay/^aTcov CLVTWV
3
||
e
d\^6eiav ov
TTpo Trjs /^eXXouo-?/? fco^? eV
teal
vulg
1
13
||
deghnp
The
3.
the 77
OLV ...p*ovT}S
7ap
is
subj.
TO
whole passage
opuifjieva.
being a
the lives of Christian martyrs are evidences of the poiver of Chris fs
The Jews, too, have a appearing. in the disappearance of their its worship, and tJie and temple
parenthesis. KCU rcDv 67rtf>7T.] to findfor 5-6. the questions before us a solution that is in accord with what has preceded.
sign
The
Trapovaias. Other terms used by Gr. to denote the Incarnation are tiridr]-
l
"*
with rd coordinates TO, Instead of discussing any 7rpoAct/3. further the manner of the Incarnation Gr. proposes to show the beneficence of the end aimed at. In what follows he shows first of all its results as testified by facts, and then its har mony with current conceptions of
God
/ecu
s
18.
e7ri|".
attributes.
desolation of Jerusalem. rr\v Trapovaiav] Cp. 9.
fj.La
manner of Christ s appearance^ when we have the testimony of facts to
its
effects.
The
cessation
of
heathen worship, oracles, and sacri the disappearance of heathen
fices,
and
idols, the
rising throughout t)ie world of temples and altars to the name of Christ, the witness of Christian worship, and altars, temples,
oiKoi
o/j.La
ib. oiV] on the ground that it was not effected in the way of wliat we think to be wisdom and of cl>s
1
both
There
reason."
TLVI
in
12.
the
as
19 6eias
deofidveia (infra], crvy-
(infra],
24) and Kara/3a
superior
// is superfluous to criticize
c.
rrjs
and
in
is irony /cpdrrcm. an allusion to
ru>
/Ji.\\ovo"r]s]
the words of the preceding chapter d.j
ctyU.fVei
uScrre 4v
8ia TTJS
Gr.
roi/s
avrois
CTrep^o/xeVoi
s
:
cu wi/a?
a.7roKa\v<j)8rjvat.
ra vvv
bpufj-eva.
Here
7rt
maintains
/JLOvrjs
even in can see from
that
present life we evidence of facts the Christ s Incarnation.
results
the the
of
CATECHETICAL ORATION
?$
ydp OVK oiBev OTT&)? TreTrXrjpcoro Kara Oi/cov/Aevrjs TI TWV Sai/jiovcov fiTrarrj, Std r^9 el&wXojjLavias T//9 fw5? rwv KaraKpar^a-acra O7TW9 TOVTO vo/Ai/jLov 7racn rot? Kara Tov KOGfJiov eOveaiv rt?
/j,aprvpla.
TTCLV /zepo?
r>;9
av6p(j>Tru>v
r)i>,
TO OtpaTreveiv
TWV elBw^cov
$i,d
rot?
/cal
eV
Sai/^ovas
roi)?
rat?
5
e
7rocrTOo$, eTTecxvrj
^cipis TOV
rj
eov
17
7rao~iv (iv0pa)7TOLS, Sid r//9 dvdpfOTTLwrjs
cracra (^ucrews
1
,
tcarrvov SLKTJV 6t? TO
TTOLVTOL
oz^
/U,T)
TUP
wcrre TravaaaOai
p,ev T(\S XprjGTJiplayv re Arat 10 pijaev, fjiavTeiwv fiavias, avaipedrivai 8e ra? er^crtou? Tro/xTra? /tat
ra
aliJbaTwv eV rat^ eraroyLt/3at9 fjio\uo-fjiaTa, ev Se rot?
8t
7roXXot9 rc3^ l6v(t)V
7rpo7rv\aia
6epaTrevTal<$
TWV
o\ov
fcad^
a^>avto~6rjvai
ftwfJiovs
xal
a\\a
rot?
dffri&pv/jiaTa KOI oaa
/cal
/cal TefJbevri
&aifjuovwv
7rl
drraTrj
avTtov KOL 15
o~(j)(joi>
eTTtrrjS^veTO, 609 eV 7roX\o?9 TOJ^ TOTTWV
evTvy^avovTWv et yeyove Tavra
Trore, p,vr}/jLovveo-0ai,
e,
v
vaovs re
/cat
d vulg
j|
r.
1
6
iri.TTT]dVTo g
had
TreTrXTjpwro]
ol/cov/jievTjv
T)}I>
||
1
1
9vo~iaa"rr)pia
on]
wy e
vulg
fully
||
Jl
18
pre-
Athanasius (df Inc. 13, 14) has a similar passage on the influence of evil spirits in the pagan world. vailed.
om
5. I
depcnre veiy
...
ai/j.ovas]
Cp.
Cor. x 20. 6 aTTocrroXos]
8.
5ta
of did cp.
Tit.
ii
For this use dvdp.] 12 roD 5td trap/cos TJ/MV
(pa.vepudcvTQ s 6eov (note). 10.
Trcu xrcKJ-flcu]
The whole
Trjv o~ejAvr}v re /3.
f
+ re vulg vaoi
1C)
||
s /cat
||
15 airarrjs
d.
deghnp
Ath. dc Inc. 46
n.
Tro^Trds]
sions see />/i.
For these process note on Ign.
Lightfoot
9.
13. aarripLa.
/Sw^oi/s] contrasted with 6vcribelow. In the /3w u6s
LXX
almost exclusively reference to heathen worship. is
is
in
foil.
used
a place of sacrifice,
and its Hebrews
the altar
See Westcott
precincts. p.
/
with Qvcr.
453. K.T.\.]
TrpoTTvXaia.
porticoes,
sacred precincts, shrines.
11.
r?7S
c.
di>Teyep0r]vcu,
TO{)
ment of the decay of paganism
14.
7.
fcal
ran vulg
enabled the
p. 37.
TOO
13 PU/JLOVS] TOVS
The
prevalent practice of idolatry evil spirits to get the mastery (KaraKpaTrjcraffa) over human life. For the absence of the augment in ireirX-ripuTo see Blass Granim. of N. T. Greek (Eng. Tr.)
eVl
of
this passage recalls the similar treat-
19.
aefj.vf)v
tJie
re]
rct
ercd
and
The Latin priesthood. translation in the Paris edition has 1
unbloody
venerandum ficium,
but
et
incruentum sacriis no variation
there
GREGORY OF NYSSA lepwa-vvr^v teal rrjv
/jiaX\ov
Xo^ft)
i}
Trtcrreco?
r//?
/jLeraiTTrjvaL
Trapa
(paveptos eVeSe/fa^ro,
5 fjievoi
Kal r^? aw/jLaTLK^ fw/J?
Kal TOV OavciTov
rrfv vTrepoijriav
alfcuas, /cal
(f)i\ocro(f)iav, e
v^ffk^v
KaTop9ov/jiev7]i>,
Tt}v /caTafipovrjcriv, rjv ol
TWV Tvpdvvwv dvay/ca^o-
dvT ovSevos 8efd/xe^ot ra? TOV Oavdrw "fyfjfyov, ov/c av VTTO-
rr/v eVt
$rj\a$r} TavTa,
re /cal dvafJL$if:$o\ov rrjs TO 8e avro rovro
craffrr)
yu-r)
rrjv air-o&ei^iv .
0eia$ eTT^rj/jiia^ e^o^re? Kal TT/oo? TOU? lovSaiovs licavov eVrt crrj^iov elirelv TOV
avTwv
10 Trapelvai TOV Trap
aTTicrTov^evov.
fjiej^pi
fj.ev
yap
TOV XptcrroO Oeofyavelas \a^7rpd Trap avTois i]v TCL ev lepoo o\v jjuois j3acri\ia, 6 SKavv/jios e/cet^o? vaos, al vevo-
r//9 t
(
om
ecrrt
9-10 TOV
||
The
MSS.
in the
8vffla.v
vulg
Trapetvat] TO
expression
avai/u-aKTos iepuvvvrj arises out of the
TT.
charist.
8eov
KCLL
avaifj.a.Krov
dvfflav
irvevfJ-ariKriv
dvaiav, rriv
xii
Qi
i
i
in
cam
,
monasticam
et
and
more than For Karopdouv^co/ere,
speech?
alictii rei studere, cp.
Krabinger asceti-
refers
to
ad
in Ep.
Philipp.
Oclav.
c.
c.
38,
non eloquimur
magna, sed vivimus. of
language c.
Cp. the similar Athanasius de Inc. contempt of death
virepo^iav]
3. ]
as= vitam
this
the pursuit of
ji ]
Felix
dvcrias irepLTrovres dvat/xd/crous
understands
i
consists in action
and
dvai/j.aKTOi>
Fronto Ducaeus Greg. Naz. Carm. xi quotes v
Ka.Topdov/j.ei
also
Cp. Cyr. Xarpeiav.
2.
which
Chrys. Honi. x 4 evKoXwrepov /j.d\\ov did rijs trevia^ ij dperrj Karopdovrai. For the sentiment cp. Min.
XoyiKrjv Trpoudyeiv Xarpeiav. Hier. Cat. xxiii 8 r^v
TTJV
12 Trepiovv/nos f
Similarly Chrysostom, Horn. Joh. p. 447 (Migne), says 6 ^dvaros...dXX ou Trapa rots
K.T.\.
dv
Trpoa
||
Ixxxiii in
commonly phrase i] dvai/JiaKTos applied by the Fathers to the Eu
The earliest example is Athenag. Suppl. pro Chr. 13 Kcurot
f
48, and
for the
ibid. c. 27.
1204 (Migne). The word is certainly found very after time of Eusebius the commonly
There is a similar ffTjueiov] 9. passage, in which the fate of the Jews is regarded as a sign that they
Hort
have been punished for their rejec tion of Christ, in Origen c. Celsum
Greg. Naz. Or. xxv
in
technical
this
p.
sense
(see
Jttd. Christianity^. 121, and Suicer sub but it is also used quite generally of the pursuit of a holy life and the practice of the Christian For Gr. s use of the word religion.
iv 22.
z>0ce),
in this sense cp. de Baptistno p.
(Migne)
7roXXoi)s
56s Kal ai
TOV
xpo^ous
ry
TraXatof
420
1
1-12.
TO. /Sao-tXeta]
Gr. introduces
mention of the palaces to show the outward splendour of the city.
this
He
is
thinking, doubtless, of
palace,
Temple 12.
Herod
s
which surpassed even the in magnificence. Siuwi^os] far-famed? ^
CATECHETICAL ORATION
77
rot? (JLVO-TIKWS eiraieiv eVto-ra/AeVot?
Kara
rare evaefteias
&
erof? Owiai, Trdvra ocra Trapd TOV VO/AOV
i
TT]V
OprjcrKeiav
ef "PX dfcco\vra
"?
ov &ia TWV Trpof^r^Tcov re
,
v,
nf]pr)Tai,
vofjuadelfrav CLVTOLS r^9 eVet 8e eiSov rov TJV. teal
TOV
vofJiov 5
teal TT poTifioTepav eTroirjoravro TT)? et9
T^
TrtVreo)?
ro^
\OLTTOV ecr^aX/jLevrji eKeivrjv Seto-tSat-
ra roO vo^ov p^/jiara 8icrvvrfOeia p,a\\ov i) Siavoia 8ov\evovTs, ovre /cal ra crefjuva r^? Trap 10 6TTi(f)a,vicra,v eSe^avro %dpiv,
fjioviav, <j)V\aa
TTJV
(TOi>,
ev
aurot9 i>aov
fcafcws e /cXa/^cWes",
j]v
Qprj<Ticeia<;
jjiev
BiTjyijfjLao-i
ov$6 ef l%va)V ert
TToXew?
VTroXeiTrerai, TOV
-v/rtXot?
ov,
TJ}^ 8e
\a^Trpa<;
epeiTrioLS VTroXeK^Oeicr r]^, (xelvai Se rot?
ei^
raj!/ KCLTO. TO dp^alov vevofjLicTfjievMv /utrjSev, d\\a avTOV TOV aeftdo-fjuov avrol? ev lepoo-oXvfjiois TOTTOV 15 affaTov Trpoo-Tay/J-aTi TWV SvvacrTevovTwv yevecrOai.
real
2 /j-vffTLKOLS
h
\onrrjv
7
II
vulg
om
uTroXeXeiTrrat
||
dvva/u.vois vulg
\OLTTOV fl 1
vulg
vulg
||
12 ert yti
||
||
om .]
a
3 yuexpt] eKeivrji>
.
e7Ti7
1
f
/j.expis f
vulg
5 /cai o* 1 vulg eKpaXovres 1* vulg
8
||
||
13 5e] re vulg
||
||
||
||
15 TOV
v cep. fg
1-2. Ztfzty
5i /^/rf
am y/AdTWJ
l
]
all that the
marked out
in
veiled were able
language for those who to understand the inner meaning?
For
5t
aivi-Y/j.a.TWj cf. c. 8.
ETrcueu/,
somewhat
poetical word, used by Cp. -Le^g. 701 A. Ai^rcu, defined, expressed. Kara rrjv] according to the 3. ritual of their religion which had been enjoined upon them from the
a
Plato.
beginning. that "which deicndai.fj.ovia.i ] 7-8. was henceforth a mistaken superThe clinging to Judaism stition. after the coming of Christ turned their religion into a superstition. 8. e/cXa/aoj/res] in the sense of
The Jews had failed to interpret. interpret the meaning of their own which was intended to religion prepare them to welcome Christ.
9-10. cure rr\v e?rt0.] These words introduce the apodosis of the sentence which began with eirei. The Jews failed to accept the new religion of grace, and the practice of their former religion became a mere matter of history. Krabinger, however, makes the apodosis begin with /cat
ra ae/uva
n. tives,
more.
K.T.\.
ev dirjy. i/a\.] i.e. "
in mere narra-
in narratives
For
dL-rjy.
cp. 2
and nothing Mace, ii 24
rots rrjs tcrropt as 5i7]yr)/j.aaiv. 13.
in
/ueti/at
some
5e]
The grammar is The clauses
confusion.
following U7ro\et7rerat are explanaand the infinitive is used as though uicrre had followed L/TroXettory>
Trerat.
16.
dwaffTevovTuv]
After
the
Jewish revolt in A.D. 134 Hadrian decreed that the Jews were to be
GREGORY OF NYSSA
78
AXX
19.
0/XW9, eTreiBr)
rot? e\\r]VL%ov(Ti
fjirjTe
IouSai/cw^ Trpoea-Twcji Soyfidrwv irapovcrias TrotelcrOai TetcfJirjpia, /caXw?
avOvirevexQzvTwv 5
6eia
rj
(f>v(Tis
yu-rjre
rot?
ravra
So/eet
x ot
az^
7re P<
\6yov ia\a(Belv, orov rji^erepav cn^/zTrXe/ceTeu, oY e
loia TOV
TJ/JLLV
77/309 rrjv
aco^ovaa TO av6 pair LVOV, ov Sta
Kara
TO
lievr)
Tt9
TrpoOecriv.
ow
a^ yevoiro
Trepl
rt
10 UTToXi^et? eVt K(f)a\aLwv
ie$;e\6elv
rjfJilv
%i pay coy over a
Trpos TOP TrpoKeL/jievov cncorrov a/co\oi>0a)s rov \6yov; aA-X?; ?; TO Ta? evaeftels
rov Oeov
;
QVKOVV 6/jLO\oyLrai Trapa nraai [JLOVOV &VVCLTOV a\Xa Kal oifcaiov KCL\ dyaObv
20.
/JLTJ
elvai &elv iriareveiv TO 6elov, fcai
o~o
fyepei.
15 TO
TL
fJi.V
19. 9
om
/cal
irav o Ti Trpo? TO
dicoXovOov TOIVVV /3oV\
TWV
Troieia^cu] ei^at f
3
2O.
TOV df
13
77
TO) 06CO 4
||
om
diavoia
1
The excluded from Jerusalem. decree was still in existence in the time of Constantine (Eus. H. E. iv but later on the Jews were 6), See allowed to visit the city. Diet, of Bible, art. Jeru-
Hastings salem.
But
19. Jeivs
will
as neither Greeks nor to the preceding
listen
arguments, ive must pjirsue further our enquiry into the causes and method of the Incarnation. We will begin by showing its relation rent conceptions of God. i. think fit to <5o/cet]
cur-
to
make
things proofs of a Divine presence? TOP \byov TOV \6yov 5taX.] 4. = to state is the subject. AtaAa/3eti> these
clearly, 5.
cu
fair?;?]
TTJS deias
v-
The phrase is somewhat The personal presence elliptical.
of
God
ternal 8.
is
TrpeTTOVTWV 1
rj/m
vulg
|j
8
7TL(f)aLVeO-0ai
TrpoKeifj.. ]
contrasted with the ex-
command. x e P a 7 co 7i cra ] conducting ottr
+ TjfJ.iv
e
||
vulg
argument by a proper chain of reasoning
to the conclusion ivhich ive
set before
have
us?
2O. 77ie general conception of God includes the ideas of His power, The justice, goodness, and wisdom. absence of any one of tJiese is destrucof the others and of the Divine Being. In the Incarnation there is an exhitive to the perfection to the perfection
His bition of all these attributes. goodness was shown in His desire to save us, His wisdom in the order and sequence of events by which His In what purpose was carried out. follows Gr. proposes to discuss more fully the wisdom Incarnation. 14.
and justice of
the
Trapovarjs olxovoulas] i.e. the
Incarnation which
to discuss. i.e.
tcpelTTOv TTJV
eirl TT}?
is
present
as
being under present consideration, corresponding to 77 /card avdpuirov otVoyo^ua below. TL /3ouA.] it is not TO 15. reasonable that one or another of the attributes of God should tend to be
^v
l
CATECHETICAL ORATION
Ka6* o\ov yap ovSev
rot? yeyevijfjuevois, TO Se pi] irapelvai
eavTov TWV e
TOVTCOV
v"fyr]\wv
a\\o)v dpeTT) Kara
fjiovas
79
ovo^drwv bie^evyfjievov eariv ovTe TO dyaOov
Tlv dya96v, yu.r) fjueTa TOV Si/caiov re teal ao(f)ov KOI TOV BvvaTOV T6TayfjL6vov TO yap aSi/cov rj acrofyov rj dSvvarov dyaOov OVK eo~Tiv OVTC rj ^vvafja^ TOV Si/caiov re
5
Kal ao(f)ov Ke^wpio-fJievT] eV apery OewpelTai- Oripiw &es ydp (TTl TO TOLOVTOV KCiL TVpdVVLKOV TT)S ft)CTVvd/JLWS ei8o<$.
KOi rj
,
T(l
\OITT(I,
TO Sifcaiov,
dya9ov OewpolTO,
el
fca/ciav
i
firj
TOV
6^0)
TOV &VVCITOV re
fjueTa
av rt?
TO
St/CdlOV
IJLCL\\OV
rtl
/cvpiw
(TO(f)6v
TOV 10
/cal
TOiavTa
TO ydp eXXtTre? TOV tcpe iTTovos TTW? dv rt? ev dyaOols dpiOfAtjcreiev ; el Se TrdvTa Trpoo~r]Kei avvBpajjLeiv ev rat? Trepl Oeov Sofat?, arKOTrtjcrco/jiev el rtz o? rj KCLTO, KaTovojjLdo eiev
dvOpwirov oltcovo^ia XetVertu TWV OeoTrpeTrwv V7ro\r]^rewv. i^ dyaOoTrjTos ra arj^ela. ^TovjJiev TrdvTWS eVi TOV Oeov /cat rt? dv yevoiTO fyavepwTepa TOV dyadov /-lapTVpia rj TO Trj<;
avTov TOV Trpos TO evavTiov avTOfJLO\^aravTOS,
/jLeTa7roir}9rjvai,
o-vv$iaTe6)}vaL
TW
6v/jLTa/3\r}T(i) r?}? dvOptoTrivris TTpo-
Trayiav ev ro5 dyaOw Kal d/jieTajB^TOv fyvaiv ; 20 ov ydp dv rj\6ev et? TO o~a)craL rjfjids, tcaOcos o TTJV
<^rio~iv
9 SIKCUOU] ii
ra
+ TOV
rot.
+ Kai dehn
xvpius
0eov
1
vulg
1
vulg
|j
[]
10 Swarov] 13 5e]
XetTrercu]
[|
+ TI
+ KCU
5
eyK\iveii>
||
14
10-11 TOV
||
om
a.ya.6.]
TWOS vulg
jSouAercu irpbs rr\v
c. 5 init.
18.
Cp. Thucyd.
K0.0
be
perfected by association with other qualities. cannot conceive of unjust, unwise, or impotent
We
goodness. Similarly power, when divorced from justice and wisdom, is brutal and tyrannical. ?/ /card 14-15. avdp.
ok.]
|j
40
i
Cp.
lay claim to? iW
7-175
^uera-
iroielffdai..
19.
.
o\ov ydp] No one of the lofty titles applied to God constitutes by itself a virtue. It needs to i.
TOV f
(note).
{j.eTa.Troir)d7Ji>ai]
l
6\iyapxlav
om
15 avdpu-n-ov]
||
vulg
manifested in t/ie history, while another is absent.^ For this use of (BovXeadai cp. Arist. Pol. 2. 6. 18 /xaA\oj>
f ov
f
o~vvd.]
/unjde
nature which
and
that
the
fixed in goodness and unchanging should not be affected is
by the changeable will of man? The idea is that God did not permit
man s changed to alter
His
attitude towards
fixed
Him
purpose of good-
ness.
21.6 Act/3t5] Krabinger refers to such passages as Ps. cv [cvi] 4 5 ; cxviii [cxix] 65, 66, 68 (LXX). The
GREGORY OF NYSSA
O
dyaOoTTjros T))v TOiavTrjv TrpoOeaiv e/Z7ro to i; 0-779. ov&ev av wvr/ae TO dya6ov TTJS TT^o^ecrea)?, yu,^
fit)
evepycv rr/v
dppMGTws 5 ev
SiaKei-iievtov TroXXol
TWV KafJivovTWV
evrt
yap
ol jBov\ofjLevoL
p,i}
Se Trjv dyaOr/v VTrep
TrpoaipecTLv et9 Trepan ayovaiv, cu? Te^viKi]
St ^ayLti? evepyel vrpo?
Tr)v cro&iav Bel
teal
tcr&>?
fjuev
eivai TOV Kelpevov, JJLOVOI
/ca/coLS
T
p^TT lav TTOLOVCTJ^.
n}v rov
K( ip,vovTos
ovtcovv
"ICKJIV.
crvve^ev^Oai Tra^rco?
TTW? rfj djaOoTTjTL. TOLVVV ev TO?? yeyevriiJievois TO o~o(f)ov TW crvvOew10 pelTai ; OTI ov yv/jivov TO /caTa TrpoOecriv a
7TCO?
y^P &V
(j)aVL7J
(pavepov/jLevrj
;
Ta
T)
TWV yiyVQ[LVWV
SiCL
/AT)
TTpo6e<JL^,
Se TreTrpay^eva
TLVI KOL
eipjjiq)
TU^L
St
a/co\ovOov TcpoiovTa TO re Kal T^VIKOV rt)? OLKOeirel Se, Ka6ws ev rot? vo/Jiias TOV 06ov Siaoeifcvvo-iv. ao
15 fyOdcracnv etprjTai, TTCLVTW^ fjievov
KaTa 7
apeTrj ylyveTai, fjiovas
(Twepyei
f1
el
TU>
dyadov vulg
rw cro0w TO
15
passage speaks of God s evSoKia. The remaining passages dwell upon His xP r T 1 r)S1-2. ci\A oi Sfv] (ir. proceeds to show that the Incarnation was an
diK. e
"
)
of
wisdom
as
well
as
This wisdom was disgoodness. played in the connexion and orderly sequence of the events of the IncarBut as perfect wisdom is natipn. associated with justice, the two must be considered together in treating of the Incarnation. Accordingly the whole of cc. 21 and 22, and the greater part of c. 23, deal with the question of justice, and it is only at the close of c. 23 that Gr. resumes the reference to wisdom. 10. OTt ou yvfjivoi>~\ For it is not possible to discern that -which is good in furpose apart by itself? \.t. apart from its realization in action, as explained in the following words /J.TI Std T&V yiyvofj.ei>wv (
j|
17 Kara
crvve^evy-
av
eavTOv e<^>
errl
TOV \6you
fjiovas] Kara/j-evrj
Tre-rrpay/me^a] i.e. the
12.
first
exhibition
croffrov
/Ltr)
tca\ws av e^oi Kal
elvai,
||
TO
Sifcaio)
$e ^wpicrOeir],
vulg
events of
the Incarnation, which proceeded in in a certain orderly chain. tro06^ re KCLL re~xy.^ In prol. 13. Gr. uses the phrase ruv rexvi-
due sequence
/cat ATCOS s...oiKovoiJ.ov^vwv of creation. Here the words are used of the Divine olKOvo^La in the Incarnation. Gr. gives an illustration of his meaning in c. 23 sub fin. TO 8 i
x w P~n T ^ v ^
irLvoia^ woiTjaai. riS
exdpu
T ^ s a-vwraru} cro
TO dx^/57? 7
"
d.7r65et^t^
017
w P n r )V ias been previously denned by the words 5td rrjs TOV cru/maTos x.
<
^
r^v deiav 5tjvafj.iv. goes with TW 5. avve^evy^vov, only on condition of being joined with justice. Trepi.(3o\rjs -\wp-r)Tr)v
15.
TTCLVTUS]
17.
elvai]
due
The
inf.
is
to the influence of the
fLp^Tai..
probably preceding
CA TECHE TICAL OKA TION T/}?
Si
Kara avOpwTrov olKOvo^ia^ ra Bvo per a\\i]\(ov Kara-
vorfcrai,
TO
cro(f)6v (prjai /cal
TO $i/caiov.
; uaviju0a rrdvrws rwv Kara TO ciKo\ov6ov ev rot? vrpwrot? roO \6yov Siyprj^evcov Karea KevdcrO 6 avOpwrros, on fjbifi rjfJLa T7/9 0ia? TO69 re Xot7TOt9 Tw^ dyaOwv Kal avre^ovaiw rij^
Tt?
21.
ovi/
^iKaioavvr)
77
9
rj
5
ra>
Trpoaiptaews Se
T>;9
rr/v Trpos eSi;
TO ^etoz^ Siao-to^cov ojJLOiwcriv, rperrrov dva^K^v ov yap
V$%TO
/CO-T
dp^rjv TOV eivai cr^jovra fj,r) rpeTrrov elvai TrdvTWS rj yap 6K TOV /J,T] O^TO? et? TO eivai TrdpoSos 10 aXXotaxrt? T/? eV, TT}? dvvTrap^ias Kara 6eiav
e
aXXotftJcrea)? TT;^
ovcriav
6/9
21. vulg
li
4
10
om ??
Kal
^Qicrra^vri^, Trpwrots f
7ap]
ei
||
yap h
SiTjp^M-] ||
12
ecprjfj,.
6"r.
Man was made in the like ness of God, but as he was a creature, his nature, iinlike that of God, was
justice.
This tendency to change involved movement in the A fan s direction of good or of evil. subject to change.
was liable to illusions as to what was really good. It was by sncJi an illusion t/iat Satan deceived man and enticed him Thus t/ie two factors in into evil. intelligence, further,
the problem of redemption were, on the one hand, the voluntary bondage
man
to
the nature
1
8e
Satan, and, on t/ie other, character of God, in
and
wisdom, justice, power, immortality &c, God s good ness excited His pity for fallen man, His wisdom supplied the method of With wisdom justice recalling him. cluding goodness,
T/}?
vulg ffwrerayiJ..
f
om
e
/cat a\\(as...6e
21. proceeds to show tJiat tJie Incarnation was an exhibition of
of
aXXco?
9 e%oz/ra df
chapter, which begins ev TOVTU roLvvv r^s e rfpoT^ros, and which is not until the words finally resumed Travra. JJLOL K.T.\. towards the close of the chapter, is broken up by the Paris editors, who begin c. 22 with the words eirel o$v rrjs Trpos TO oVrwj.
The same division is found in MSS To c. 21 (20 in the enume b, e,f. ration of these MSS) they prefix the on fj.i/j.Tjfj.0. rrjs deias (Tews 6 KaraffKevacrBfls a.vdpwrro i Tpeirrrjs eVrt /cat dXXotwr^s (pvcrcws.
colophon
:
the words eirel o$v TTJS TO OVTUS they mark the be ginning of a new chapter (21) with the heading 6Vt rpairevra. TOV dvBpwTrov ov TvpavvinCos ctXXa 5t/catoX6-
Opposite
Trpos
:
70;$
eXi/Tpa (raTo.
chapters adopted Krabinger. 4.
The
division is that
here
ev TOIS TrpwTots]
i.e. c.
of of
5.
necessarily associated. In no part of the Or. Cat. is the division of chapters adopted in
diacrufav ofj-oiuaiv] On (Jr. s use of the words CIKUV and o/wnuxrts see an tea c. 5 p. 24 (note).
the Paris edition so arbitrary and unfortunate as in the section which includes the present and the two
adversative
was
The long and following chapters. involved sentence in the present S.
ib.
5e] force.
rpeirTTJs
The
5^ has an Yet possessing
a changeable nature. 12. /cat dXXws] There is another reason why change is necessarily
GREGORY OF NYSSA
82 ev
deias
TT)?
dvOpaiTrw
TO>
6
e
Oecopovfjuevr)?,
TO Se
rjv
avQpwTros
ucr6ft)?
el
fjiL/jiovf^evov,
ev erepoTTjTi TV%OI TLVI, TCLVTOV av eirj rrdvTws e/ceLva), ev TOVTW TQIVVV TT}? erepoTrjros TOV d
fjirj
co
eiKova yevopevov Trpos TO ap^ervTrov oucr?;?, ev TCO $6 //.r) OUT&>? fjiev arpeTTTov eivai rfj fyvcrei, TO
5 tear
TO
d\\a
81
ttXXotcocreco?
Kara TOV dir ev rw elvai
VTroo-rfjvai,
/j,ev
OevTa \6yov, d\\oiovfji6vov Se
Trdvra) ? 1
fJLrj
fjieveiv 7; 8e aXXotwcrt? Kivrjai? rts eariv et? erepov UTTO rov 10 eV co eVTiy et? ael rrpoiovGCf Svo 8e TT}? Toiavrrjs eiBrj
TO
KIVIJ crews TI
%
3 TUX??
vulg l*vid
^
om
|1
vulg
om
i|
ets
d
u
H
||
8
erepov...
TOVTO)
eV
Toivvv]
Here be
gins a long and involved sentence which occupies the rest of the Gr. begins with a gen. chapter. absolute TTJS CTe/o6r7?Tos...oO
A
again intervenes. TO LVVV apodosis finally be
...TreptTrXacr^et crTjs
After a fresh
start, ev TavTrj
the gins with the words
yeyovoros,
TTO.VTO.
/JLOL
/card
TOLVTOV. 7.
dXXd
1
Si
dXX.]
Intt
as
it
was by a change (di dXXoiaxrecos ^v] that it came into existence, so being subject to
change
does not
and cannot remain
(d\\otou/j.evov
om w
^77 fill*
om
ecrrti/
vulg f
||
|i
9
j/]
10
e]
fju/j.ijfji.a
1*
5i o
df
It serves to part of human nature. mark the distinction between God the archetype and man the copy. The word diXXojs is explained by the clause eirL5r]...a.(f)i>}/j.oii>}Tat. 4.
c5
OVK e%ei, SLOTL Trepan ov8ev TOV
T?? 0U(ret
vulg
1
TO dyaObv del yiyvo/Aevov, ev
rrpos
fjiev
7r/3oo8o? CTTacTiv
5^) it
in
its
In what follows of existence. Gr. explains /m,r) iravTws ev ri2 elvai /neveiv. By dXXotcucris he means a certain movement continually ad vancing to a different state from that
state
in
which a thing 9.
TJ
de
is.
dXXotoxm]
Here begins
the parenthesis extending to the words TY/ dvvTrap^ia TTJV virapj-iv. 12. The advance in the aTd
1
which gives no meaning. Krab. translates ejus quod evolvitur. Glauber renders weil selbst dasjenige ohne Ende ist, in dem man thatig ist, and sees here the
transit,
influence of the Platonic idea that avTO TO Ka\6v, avro TO dyadov is He refers to the Phaedo of eternal. Plato.
word
KaraX.
is
perceived.
The
KaTa\a/j.pdvecr6ai is a mere variant, like dewpelcrdai elsewhere in this treatise, for elvai.
CATECHETICAL ORATION
TO $e Trpos TO evavTiov, ov
/caTa\a{A/3dveTai ev rut
TO>
ev
fca0(f)^
,
vovv Kara
TIVCL.
rot?
aXX
eveiv aK,ivr)Tov,
TO KCi\OV
? 7T/30?
et?
/ca\ov
n
ITTL
Trdvrcos
67Tl,dv/jLiaS CLVTr]V
/ca\ov
Kiwrjcriv
TO
$e
ev8o6ev
e
TTpoaipeo-is (f)\-
67r7]vdlO-fjLVOV
TOVTCDV
6
eo~Tlv
Kiv$vveveTai
a)
5
d\r]6w^ Kara 10
ttXX Se
KpiTijpiov rj/Mv eviSpv/uievos, ev
(feavTacria
r]
(frvO-lKWS
TL
fJiev
TO Se OV TOIOVTOV,
6C7TL,
(f)V(7lV
vovs,
(paftev
re /cat KLVIJCTLV OVK evSe^erai rrjv fyvcriv
6p/J,r)v
Tivl
%i, KaOdjrep
OVTL TO ov avTiBiaLpeldOat, KOI rfj avvTrapgia Trjv eVetSr) TOLVVV Kara Trjv TpeTTTrjv re KOI d\\oi-
/JUT)
TTjV
rj
e/jLTrpocrO^v
dvTt$iao TO\rjv
Trjv
rj
yap TOV dyaOov eiprjrai, TOIOVTOV
v^ea-rdvat eariv
fjirj
83
rj
TO
7riTv%eiv TOV oVrco? Ka\ov, 77 TO TrapaTpajrevTas avTov Sid TIVOS Trfs KaTa TO (f>aiv6/jL6VOV ajraTr)^ eVl TO evavTLOV 15 aTroppvrjvai, olov TL iraOelv o e%w9ev /jLvOos (frrjo-iv
TW
ev
i
vulg
w
ou]
vulg
||
I!
7
f
om
1 1
ulg TO
r.
etyepe,
[jLeOelvtu
Be TO
T9
om
||
vulg
77
faun)? vulg
a
Ti)v f ||
||
j|
||
3
om
TO
v rots
9 avTTj
+ /cat
17 airodidovaav vulg
fvavrtov]
equivalent to TO 2.
//.T?
-^...eVai/Ttwo-is]
f ||
KOLK^V,
8t>.
When we
con-
say that the existent is logically opposed to the non-existent, and subsistence to non-subsistence. Cp. antea cc. 6, 15 with notes. 6. eTreifir)] resumes the sentence in (v TOJ/TOJ roivvv.
the impulse and alteration 9.
man he
is
Qp/u.-r)v,
movement towards
and change.
Gr. implies that 0u
s
r
vulg
f eavrrjv ||
trast the opposite of good with good, we mean much the same as when we
begun
d\ r)6r)
Tpo(f)ijv,
To()fs etSwiXov ev
13 ev w]
i.e.
irpos TTJV crtcidv ov Sid
TYJV
fjiev
which, as Gr. has shown previously, is
Kvva
vSciTt Trjv
||
4 TLVO\
deg*hnp
||
14 OVTUS] ovros dhln vulg 19
Tw...ei5coXa>
g*p
||
16
eudei>]
Trpos TO...iSui\ov
n
In the parenthesis, which begins KaXbv 5^, he shews how in the pursuit of good man is liable to be misled
by
illusions. l
irT]vdi.cr^vov \ arrayed in a certain semblance ofgood. The antecedent is 13. o5]
11.
i>
prob. j/oOs. As the vovs is liable to err, there is the chance of either success or failure in the pursuit of good. 16.
Cp. c. 15. heathen fable. Krab. quotes from St Basil the similar expressions fj.adrjfMaTa ra |.
a.Troppvr)va.i]
/u,0^os
e^wdev, 18.
mouth
i]
=
the
dvpadev cro0ia.
Trepixaj/ouo-cu/] to swallow." 1
opening his Cp. Lucian
6
2
GREGORY OF NYSSA
84 ovv
e vrel
(22)
T?)?
tyevo-Oels 6 vovs
TOV
77
TO
(iTrdrrj,
TOU
TJ/?
TO
eivai
rat
fjL-i]
fca\ov
re /cal evperov
Si/ci^v
(pavracrias
10
TO
dyaOov, a(f)@apTov Kal
TO
OVKOVV
TCL
TO.??
OeLat,^
TO
ao(f)6v,
TL
vTro^ev^avTOs,
^"co/)?
T>)?
TO el
uTroX?;-
TO
olrcaiov,
TOV
Tf/9
ayaOos OIKTOV
co?
ravrrj
avfjifyopa TOV dvOpwirov
Kara TCIVTOV dva$Ti
TrpeTrovTa,
fyecn,
eV
7repi7r\acr0Lo~7]S
yeyovoTos e/covaicos rfj TOV eavTov SL rj8ovr/$ TCO e^Opa) (AOL
/ca/aa?
TT}?
T<W
TOivvv
TrdvTa
Si
Ka\ov avatreievavriov ov yap &v
/ca\aJ
SeXeaTO?
7ri0v/jilas
Traprji e^Orj,
oi>
/JLTJ
TT}? Aca/aa? avfJifBovXov
o~$el?
5
TO 6Weo? dyaBov
777)6?
Trpo?
tcpeiTTovos
TOV
\a/jt,{3dvL
(70^)09 OVK dyVOel TOV TpOTTOV o-o^ta? ^ az/ el ?; /cat 7; TOU Bi/caiov Kpians ov ft)?
S,
15
7/3
az^
Tt? dfypoavvr) TTJV d\r)@rj $iKaiOGVvr)v
Tt
22. 8
om
O.VTOV
aiov
T>)9
eV TOL/TOt? TO OLKdLOV
OUZ^
rou vulg 10 vulg ll
1
/cat
|j
Swaroi
Merc. Cond.
1
e%#/>w]
om
vulg
XP OVU
TO crcxpov jj
11
om
1
roi
3 Kadairep b Xdpos o\ov
irepLxavuv TO 5e\eap. 1.
its
dLaif/evadeis]
being cheated of
6i>\
ov yap]
A
ii
fl
9 Ka ra rai roi ] \ ar avrov g /cara om ro LKO.LOV TO Swarov n KCU j,
vulg
||
KO.L
13
ws cro0os
cro^tas 5
dyaObs
o.v
eit]
1
vulg ri ovv
ev
TO OLKO.LOV ; he passes in review the main attributes of God. God s action was limited by Mis justice, which must necessarily accompany the exhibition of His goodness in desiring man s salvation and Mis wisdom in discovering a means TOVTOLS
desirefor thatwhichis really good i.e. TO K.O.KOV. 2. TO yJr\ 4.
^
vulg
TO
,
fresh parenthesis,
the main sentence being again resumed with the words ev TavTrj TOLvvv. For his guile would not have been effectual, had not tJie setnblance of good been spread upon Hie hook of evil like a bait,
This word plays eKovffiws] 7. an important part in Gr. s argument. Though man was deceived, his lapse
into evil was the result of his own decision, and this fact influenced the manner of his redemption. TrdfTa /JLOL] These words ing. Over against troduce the apodosis. the circumstances of man s fall, Gr. sets the other factor in the problem, i.e. the nature and character of God. In the following clauses OVKOVV ws :
to effect il>.
it.
KO.TO.
si/nnl.
TavTov^
22.
Hoiv t/ien was God s justice exhibited? In abstaining from a tyrannical exercise, of force against Satan. As Justice requires that those who have bartered away tJieir own liberty should be restored by the payvient of a
ransom
to
their
lawful
of man a of redemption was needed that was consistent with justice. This involved the payment of such a rawsom as the owner was willing to
owners,
so
in
the
case
tnel/iod
receive.
16.
/U.TJ
TvpavviKrj]
Krab. quotes
CATECHETICAL ORATION rtvl
Kara rov
xpijaao-Qai,
yu-T/Se
TOJ TrepiovTi
r?5?
nva
Kara\L7Tiv
rovvros
avOevria,
^yua?
Kare-^ovro^
>vvd/jL(i)s
85
rov Kpa-
ttTTocTTTtf crazrra
SifcaioXo yias
SL
r<M
d
/caOaTrep yap /carabov^cocra^vco rov avOpwrrov. xprj/jidTMv rrjv eavrdov e\6V0epiav arro^ofJievoL Sov\oi
r}8oi>r)s
OL
r(t>v
eXevOepiav
rr}i>
wcriv cra/ re?-
el
Kara rov
01
TT/DO?
Se
rt?
Trparrjpes
eavra/v
ovre aXXro nvl virep
ovre aurot?
/cat
,
avrol
eiaiv,
(tyvrjaafjiGvo^v
7ri/3oijcracr0ai.,
rrjv
o~VfjL(bopav
KySo/jievos
rov
KCLV
ravrjjv
^pwro, rvpavvixws e^aipovfAevos
(avrjcra/jievov
e/ceivcov
V7rarpiSai avro/jiO\r)-
/3ia TO
aTre/u-TroX^^e^ro?
aSt/rb? eivai
5
/cara-
>6!;i
rov
VO/JLW
e^tovelaOai Se rrd\i,v rov KwXvwv PO/HO^ eari 6 ovBels roiovrov, /3ov\oiro Kara avrov rov (23) rporrov eKOvaiws TJ/JLMV eavrovs rcrrjOevra
el
eSet
drrefjL7ro\ r)(jdvrwv et?
rffjia^
e\ev6epiav
aXXa rov
rrapd
rov
8t
e^aipovfievov
^ifcaiov
dyaOorrjra 7rd\iv 15 rov rvpavvucov, fjir/
a^a/^X^crea)?. 7rivor)@r)vai rpoTrov euro? 8e earl rt? TO eVl rcS Kparovvn rroirjcravOai rrav r>}9
\vrpov dvrl rov Kare^o/jievov \aftelv. Ti roLvvv el/cos rjv IJLCL\\OV rov tcparovvra \af3elv 20
OTrep av eOe\oi 23.
22.
8
ei
Trarptdes
Dionys. Areop. de i
i
eccl.
1
vulg
Hier.
c.
3
ws
Trjs...a7rocrTaTiKrjs Tr\-rj6vos,
18 TIS TCO eTriKparovvTi l*n vulg
j|
r)
^x ei T Ka ^ f)IA&v KaTa\vffacra Kpdros, ov Kara SiVa/xiv, ws UTrepLffxvov(ra, Kara 8e rb /JLvariKus Kpv(f)ia 7rapd.6o(Tts
TJIMV
i
Trapadodcv \6yiov, ev Kpiaci
To
diKaioavvr].
this
appended a note to this passage of ftu
refers
(Jr. *
^.
own
which he
in
/cat
Maximus has
a just plea in his
defence.
5. 8.
xP 7
ctc
?/
"rwi
]
for money. To claim
fTriporjo affdat]
on their behalf
,
For
liberty this sense of
e7ri/3oa
cp. Basil de Spir. S.
(25) ras CK
TUV eyypcKpwv
c.
x
diroSfi^eis
Tri(3owi>T(n.
14.
Kara rov
ai r6i
]
The
Paris
edition
and MSS
b
and
c
mark
the
beginning of a new chapter at this In MS f the division is made point. before the words ouros 5^ rts. In all three MSS the new chapter has the following colophon "On
:
ffv^a\\ay/aaTiK-r]v
-riva.
Trotetrat
TT]V
\i>Tpwffi.i>.
23. IVhat then was the ransom which Satan was likely to choose? His pride led him to seek something which was higher and better than that which he held, in order to make a gain in the bargain. The spectacle ofpower displayed in Christ s miracles
led Satan to select Him as the ransom-pricc, while the veil of Christ s humanity, hiding the Godhead, made
GREGORY OF NYSSA
86 e\ecrdai
BvvaTov eaTi
;
avTov
eiriOvf^ia^
TJ)?
TWV ^Tov/juevwv TOV
Be
avyypd/jLfjLaTO
T?;?
!;
TU>
$6ovw
KaKias
TT)?
7TOO9
TOLVVV KaTa TOV ev upxf) vrpo? TOV TrpoaTroBodevTa \6yov o
TeKfjLrfpia. 1
5 evrj/jLepovvTa
aKO\ov0ov aTo^acrfjiov Ttva Ta TrpoBrjXa yevoiTo rjfjuv
Bi
\a{3elv, el
vrpo?
TOV
eTrifJLvaas,
yevvrjaa^, dp^r/v Be vTrodeaLv Kal oiovel /jujrepa
ev
^o(f>ov
TO dyaOov
fjiev
eavT(>
r>)?
^e ipw poTrfjs Kal \OL7Ti)s KaKias Ttjv (friXapxiav TO,
TLVOS
voarjcras,
av
TOV v~\ffT)\odvTii\\daTO TOV KaTevpfJievov, fJLTf or)\aorj 10 Tepov Kal fjiei^ovos dvTaXXdy/jbaTos, w? av fjid\\ov eavTov et
TO KaTa TOV
TOVWV
Tt>(f)ov
Ope^reiev TrdOos,
Bia/jLeifiojAevos
ev ovBevl
iaTopovfJievois,
Ka0e(t)pa
d\\d
;
irepl
TO,
fjiei^w
ev
rot?
23. h
etra irpod. vulg
2
14
]i
r.
Trjv
5
||
om
at,vo/u.evr)i>
/j.ev
vulg
Him an object of desire rather than of dread to the adversary. In the wish to save man we see exhibited the goodness, in the ransom by bargain the justice, in the manner by w/uc/i the ransom was effected, the wisdom
of God. 1.
5i
aKo\ov6ov~\
a
reasonably,
more usual
variant for the
/card TO
OLK.
rd
7rp65.] if the evident facts of the case were taken as proofs 2.
to
ei
us of that which
we are
3.
ev dpxiJ] i-e. c. 6.
6.
o-pxty
words
in
marginal
dt]
MSS note
/
1
seeking."
Opposite these and e occurs the
on
airb
(f)i\apx<-a-s
f
Gr. deer paxtf^i-o-^ 6 5id/3o\os. the scribes the love of power as originating cause of the tendency to evil in Satan, and the foundation and as it were mother of other
wickedness. 7.
tion?
base? vwodfcrLv] Cp. Arist. Pol. vii
fl ||
vulg
founda6 inrb-
8
|j
om
av 1
acrvvrpLaarov
deais
.
.
.
TTJS
e/c
f |
7rap0evias, 13
om
laropov-
vulg
S^/xo/cpart/c^s
TroXiretas
eXevdepia. 1.
1
TV<J>OV\
Satan wished to
satisfy
by making a gain in the exchange and getting more than he gave (TO, /uetfw T&V eXarrbvuv diaThe whole conception /uet/So/xei/oj). is crude and repellent.
his pride
14.
TOV Tore
ib,
Kvotf).
i.e. Jesus Christ. Ace. to the davvd.] earlier belief the virginity of Mary .]
and her child-bearing were hidden from Satan. Cf. Ign. Kph. xix. 15. yevvrjcnv ci(pdopoi>] Cp. c. EHtwin, iv p. 625 (Migne) ^re/ce, /cat ov5ev
-TJTTOV
X^ 7 T V !
17
d^Oapcria
ffvv8if(f>vKd-
The
T OKU.
belief indicated Virgin-birth, as distinct
here in a a Virgin-conception, was a corollary upon the wapdei ta widely current among the Fathers. See
from
Sch\vane Dogmengeschichte
233 i.
e Xar-
aiwvos
TOLOVTOV ovBev, ola (fraLvo/juevov, xvotyopiav davv-
15 Bva&Tov, Kal yevvrjcriv d(f)0opov, Kal 07J\i^v
/j.ei>ois
TWV CLTC
(rvveyvwKei,
rore
TOV
JJLTJV
fi.
ib.
^
QJ]\T]V\
giving suck?
\
186,
CATECHETICAL ORATION avwOev
tcai
7rifjLapTvpov(ras
rcu
vTrepfyvel rijs
TWV aopaTwv &i6p0a)cri,v real
IJLOVM
dia$
etc
a
fywvtis, KOL TO)V T^? aTrpaiyfjidrevTOv Tiva /cal
ucreft>9
op/nf)
ev
tyi\riv,
TOV ^eX^aio? Trap avTov
TTJV
>yivo/jievr)v,
TOV {3iov dva\v<Tiv, KOI TTJV TWV KaTdSiKtov (ivdppvcriv, KOI TOV KaTCL Twv $aifj,6vo)v (froftov, KOI TMV Kara TOV depa rraOcov TTJV e^ovcriav, /cal TTJV re TCOV TeOvrjKOTWv
evrl
&ia OaXdcr&rfS rropeiav, ov Bia^wpovvTOS nva
3
dfglp
I!
re
KO.L\
/ecu
e
om
4
|!
fro>n
the
un
from above
to
The reference surpassing worth. is to the song of the angels at the
refer to fixion.
1
Birth.
His command of
di6pOu
a mode of healing natural infirmi ties without trouble or the use of means, by a mere fiat and effort of the 1
A7rpa7^drei;Toi ,lit. nothighly The adv. wrought or laboured.
will."
used by Synesius without trouble.
a.Trpayfjia.TcuTW i is
in the sense of
was by the ^iX^c implies simple exercise of power, unaccom panied by any employment of human skill, that the cures were effected. is only The reading of Krab. that
it
v\f/ij\r)i>
found 5.
dead Ai/<7i9
in the late
Ms
a.va\v<7Lv~}
For
to life.
cp. c.
39
Cp. also Luke
/
.
the return of the this sense of dvd-
Trpoy xii
jectures dvdK\fj(TLv, necessary.
rrjv
...avappvcnv
Krab. con but this is un
36.
KO.L
rr]i>
r. K.
something before the Cruci If the words are not genuine, account for their in
difficult to
it is
sertion
in
the
whereas their
text,
omission might be explained as per honmoteleuton, owing to the resem blance of dvd\vaiv and dvdppvaiv. The rescue of those under con
demnation
Lord
s
mean
might of
absolution
sinners
(Moore A
life
earthly
(i)
the
during our ,
and
N.
P.
Fathers vol. v p. 493) deliverance of those who (2) had deadly diseases (e.g. the noble man s son) (3) the deliverance of those already possessed with devils, thus leading on to r. /caret TUV 5. Of these interpretations (2) or (3) is preferable to accords (i), and better with the class of wonders ;
the
;
adduced
eavrov dvaXvwv.
dvdppvviv] These words are only found in the MSS b,e,h,n. They occur in the Latin translation of Morel, who renders Krab. damnatorum absolutio. gives the same rendering, and thinks that there is an allusion to Origen s teaching upon the final restoration of all sinners. See below, c. 26. But from the context it is obvious that the words, if genuine, must ib.
/cat
6 avapprfcnv h
I oices 2. (puvas] seen world, testifying
3.
eKtiTepa TOV
e<
6.
in the context.
/card
T<JJI>
dou.fj.ov]
fear in
spired in devils. Krab., following Her7. iraduv] vetus, aeris
(dass hatte.
translates affectiones. liber
er)
potestatem
in
Glauber has Stiirme Gewalt
For this use of irddos cp. Greg. Naz. Or. xxviii 30 (Mason, p. 69) Trdt>Tj.
de
The
the tempest. 8.
vi vi
Sid
Zyvws
cre\rivri<>
(pvffiv, /cal
the stilling of See Mt. viii 27 &c.
ref. is to
da\dffcrr)s
TTO/).]
In
Mk
6), and Jn 9 (Mt. xiv 25 19 the expressions used are eVt
48
and
e?ri TTJS
6a\d(raris,
5
GREGORY OF NYSSA
88
KaTd
eVt
TTJV
acjiv
vTro ^epO oviJLevris
i/Saro?
Sa^tXet?
eprj/jiiq
r
^peiav 10 ^eta9
KCLTCi
//5
/
XX
e/c
eo~OiovTWv
TrXetco^
aXXa
crvvio (f)povo r)s, I
yiyvo/jievos,
roi)
/cat
Ta^eiwv
T>/9
^
^V^^J* OiqlOl
>
TOLVVV Tr]V BvVdjJLlV KddoptoV, 6
om
e-rrL s
dghnp K. hp
||
!!
II
17
vulg
1
rou /xvoi
Bavfj-aTOVpy.]
|!
S
f
dia.Koi>ov/ji.evwv
om
daXdcra-r)?, as liere,
vi
(Ml. xiv
34)
Mk
but in
StaTrepdcrai/res
occurs,
The sea did not d\X 2. part and lay bare the bottom, as in the miracle of Moses, but in this case the surface of its waters presented a solid ground (viro^pto]
.
and supported (vTrepeidoixrys) His steps by a kind of firm resistFor ance (5td TIJ/OS dcr0. di Tiri Tr. ). 8. For a^Tiri Trias c. 67ri0. cp. /j-evrjs),
Naz. Or. xxxi 32
cp. Gr.
(p.
189,
cr^e^eFcra TOJ avTiTviru.
Mason)
l
dis-
contempt?
v-rrepo^iav] 1
]
|;
g
1 ||
1
vulg
j|
9 rauiawj/
TO /ca^] ra
/v.
f
TWV
of the I^aris ed. gives
panis paraimpartiebantur tanelaboramanibus quam agricolarum tus, taking rats x ( P ff with ^77^The bread was multiwpyov/mevos. tus,
eorum
On
this
Deissmann Bible Studies 10.
0t\ort/xia]
11.
tyyeupy.]
form
see
p. 182.
munificence?
The Latin
transl.
cjui
<-
plied by the very act of distribution,
and so may be said to have been produced in the hands of those who distributed it. The word lyyewpyelv
is
not found in the Lexi-
cons. 12.
/co/aou] i.e.
the bread increased
more they were filled. A somewhat rhetorical way of expressing the
the fact narrated in Mt. xiv 20, vi 42,
regard."
ra/uetwi
vulg
15 KaraaTreip.
|j
TT^S
rti/os]
va/xa
7T\IOV
TOLVVV d
not 5td
53
g
4
j|
,
KLV(i>
l>
/xari a]
Ji
>
Tt9 TO
az^
770)9
^0 pO$
f
TO
^
eXevOepiav f
ovpavodev
/
\\
7T/309 T?)
UdVfldTWV
Vdyy6\LKU)P
T(t)l>
re 3ta TWI/
rj
6a\dcjcrr)
TJ7
/cat
xflvwv eyKaTaaTreipavTOS.
P/
eKdCTTOV
9.
f.
(TLTOTTOLOVfJCL TT)V
cipprjTwv
ra>y
TO
7rppi
fyvO lV
o^otyayia, ov 6a\d(rar)s avTols
5.
/cat
erotyuo9 a^)T09 rat9 8fi/ftyLt6&)9 7; (f)i\oTi/jiia Trpoyei, TWZ^ ^LCLKOVOVVTWV Gyyewpyov/jicvo^ /cat ota TOU rc5z^
15 Tfw^
T>/9
/Sacret,
r-fj
eV TroXXat?
ovpavos
loiCiV CLVTtJS
TTfV
7r\rjpov,
TW^
eo"Ttacret9
OVT
evwvovjji^vwv, ot?
OVT6
avco
(ivTiTwrrias vTrepeLoovarj^ TO
TLVOS dacfiaXovs
ra? eV
XX
0av/AdTovpyidv,
Mft>cre&)9
TOV
emd>aveia^
8ta
TOV TrvOfieva yvuvovvTos rot? Trapo^evovcn
/cat
7T\dyovs,
Mk
43 &c.
13. 6\j/o(f>ayia.~\ banquet, used of a dainty repast. Here it refers to the feeding of the multitude with the fishes.
CA TEC HE TICAL OKA TION roO
TO
Kare^ofjievov
elSev
TrpoKei^evov
89 ev
avva\-
TU>
TOVTOV ^apiv CLVTOV aipelTai \vTpov TWV ev d\\d TOV Oavdrov (frpovpd KaOeipyfJievwv yeveaOai.
\dyfjbari. rfj
dfjiifyavov TJV CLVTOV yvp,vfj Trpocr/SXe^at rfj
fjir/v
rov Oeov
fj,r) crap/cos riva /jbolpav ev avro) 0a)pr]o-avra, 5 (j)ai>Ta(TLa, Bid TOVTO TrepiBid rt/s d/jLaprias Ke^eipwro. r)v 17877
Ka\VTTTeTai
aapxl
TTJ
ov T6 Kal auyyeves
om
4
avrov
1
Oeorrjs,
rj
avTa>
vulg
||
TO 7rpoKfi/j.fvov] sati. tJiativhat in the bargain was a By TO upon wJiat /u- licit/.
1.
was proposed
1
i^ain
means
Gr.
TrpoKfi/j..
Christ,
who
6
&)?
(3\.e7T(DV,
ib.
T&V
He
3.
d\\a in
therefore not only an equivalent for it, but would leave a margin of gain to Satan. O.VTOV atpe?rcu] The idea that 2. Christ s death (or blood) was a ran
som
Satan appears
to
Hacr. v Origen,
I.
Christ
I.
who as
in
Iren.
c.
was adopted by
It
speaks of the blood of
the
price
demanded by
Satan (/;/ Rom. ii 13) and elsevvhere Matt, xvi 8) says that Christ gave His / X 7? a s a ^vrpov to Satan. (in
vulg
Ty
Gr.
r. 6. (pp. Kad.]
those yet living, or to generations to
tained
He was
TOP
harrowing of hell. does not apply the ransom to
in
/oare^.).
TTTOijdeirj
refers here to the
come.
(roO
ev
avv-
TO
Trpos
/JLTJ
Trept/ce/caXuTrrat
represented a type of humanity superior to that which Satan held
bondage
av,
The
jj.-f]v~\
idea
con
passage that the humanity of Christ served to veil His Godhead from the eyes of Satan is
more
this
fully expressed in c. 24
ry
rrjs
7rpoKa\v/j./J.a.Ti
Kpv(pdr) TO Oetov iVa. TO AyKtcrTpov TTJS deoTtjTos, and in c. 26 aTrararcu yap Kal avTOS TU TOU .
,
.
avdpuirov Trpo(3\r)u.aTt. 6 TrpoaTrarT?TOV avdpuirov. Cp. Greg. Naz. Or. xxxix 13 eiretoT] yap yero dr]TT-rjTOS elvai TTJS KaKias 6 aocpi.a Trjs, deo-
ffas
I
The
idea was
still
further
worked
It oc out by succeeding writers. curs in more or less developed form
fieXeafeTca, tV ry 9e
ws
rpoj/,
See further Mason Five Theol. Ora of Greg. Naz. p. 117. The
Ambrose, Augustine, Leo I, and Gregory I, in the last of whom it reaches its most repulsive expression. See esp. Ambr. Ep. Ixxii 8 Aug. Leo M. Sermo de 7 nn. xiii 14 xxii 3 Greg. M. Mot: xxxiii 7.
tions
Athanasius does not recognize the theory, while Gregory of Nazianzus
gaze on the unveiled appearance of God. For the use of the dat. with TT/KKTsee Pint. Cato Mi. 65
in
;
;
;
(Or. xlv 22), and in later times of Damascus (de Fid. Orth. reject it. current until
27)
Still
it
i,
tion of Satan in
Incarnation
the
JKph. xix.
gested by 4.
It I
is
in
Ignatius
may have been
Cor.
Trpocr/SXei/ cu
ii
sug
8.
T7/...0.
]
to
/3\
was widely
Anselm in his Dens homo guided thought different direction.
John iii
of a decep by the reserve shown
earliest trace of this idea
Citr a
in
7.
<7iW/3o0oj>]
looking at that
whichuias well-known andfamiliar?
GREGORY OF NYSSA vTrepe^ovar)^ vv^Lew^ KOL TTJV Oavfjidrcov e vrl TO ^ei^ov &iaXd/j.7rovo av TJ-;?
TWV
Sia
/caravoijo as, elvai
opa? OTTCO? TO KOI TO crofyov TOVTWV
Sia
ToO
T/7?
acu/jLaros
TrapairoSiaOeir]
Kara ravrov 10 TOT)
rw
rov
o~o(f)ov,
i
Trjv
T/}?
8
6t
Trape/JiTrodio
lo
||
dei.r)
el/cos
f
+ TOV
[j
deiKTjs
dvvarov
f
TOV
TO
/j.ev
T%
wfiriXrjs
...craxrat
the
ivc
power which shone out quietly more and more in His miracles.
In
Trjv
.
3.
perceiving
T7pe/xa]
7ridv/uiriT6i>]
See the passage
quoted above from c. 24. 6. x P T V ] ^P- infra x PV TOV ...T exdpy. for the idea cp. c. 26 t l
<JJ
1
<JJ
The
eiros TOV upoiTovvTos yfvecrOaL.
Divine power became x^/37 7 7 to Satan by being inseparably united with the humanity, which the adversary had chosen as his \vTpov, and which served to veil the God"
?
?
head. used, like 5t eVtindevice or
einvoTJa-aL]
7.
j/oias
TT)
SvvaTov
e?rt0.] |J
TW
dTroSei^w drco\ov0ta TMV
TTJV
cro(f)ias
fl vulg desunt in e
ep,(f).
elpr]-
OeoTrjTOs, TTOV
|[
rj
9 13
e
e?r.
i
TOU dyaOov, e\(r6ai crwcrai
e%et,
enrtvoia^ TroirjcraL
>C
dvwTaTco
Trpoo-e^ovTa, TTOV TO
vulg
6etKrjs eTrifyaveias,
yap
fjiev
rj^cv OLKO-
TO Se (rvva\\ayfj,aTiKr}V TOV Kparov/JLevov \vTpaxriv TO &LKaiov
AA-V eiri^reiv
24.
15
avve-
TO yap rrjv Oeiav
fMapTvpla
TO Se ^wprjrov
TO d^ctipijTOV
vjrep
rj
(f)o/3a) TTJ?
TO
Si/caia)
^wprfrrjp
w? av
aTroSei^iv
TTJV
Sitcalov. eo~Ti
dyaOoTijTOS
ru>
aTTOfcetcpiTai.
7repi/3o\f}s
yevecrOai,
eirivorjarai r)
ovtc
TO
fyoftepov
rj
dyaOov
voiAiar).
5 ^ev/crai,
T/J?
fjia\\ov
eTriOvfjLrjTov
below, of a
vention.
24. be asked,
The i
question, however,
may
Incarnation
This
How was the Divine power
displayed in
t/ie
?
can only be answered by considering the sequel of the Gospel story in which
love. find power conjoined the first place Gr. maintains that ii>itJi
Gotfs condescension to the weakness of /nttnan nature in the Incarnation was a greater proof of omnipotence than any wonders of the natural
For it showed that His not liinited by the bounds of nature, but can pass beyond them, just as our wonder would be excited creation.
power
is
if we saw aflame stream downward instead of upward. In order that Satan might be led to accept the ranso>/i offered on our behalf, Christ concealed His Godhead in the veil of
our humanity and thus introduced There life and light into our nature.
was nothing unreasonable in a plan which defiled
brought cleansing to those with sin, life to the dead, to those who had gone
and guidance astray.
CATECHETICAL ORATION
ev rot? elprj/jbevois oparat.
d(f)0apo-ia TT}? #eta?
7va TOLVVV
Swa/iews ravra
teal
StaovcoTT^craj/zez
/jLVCTTtjpiOV
o-vjKKpafjLevij
(f)i\av0p(i)7rla
rf)
TO T7)V TTaVToSvva/JiOV
OVL>
n
Trapd KOI aKo\ov6ov. TO
drcofj
Trdv 6
TL
e^co
Trep
TOV
om
om
i
dtLOLS
vi(l
/cat
l
j|
6-7
10 aKoXovdiav e 1
vulg
I;
||
e
;!
TTJV
4
TT/S
5i f.
+ ai/
considered
of
here
practhe
i.e.
life
of
Gr. maintains
God
in
for the exercise of
His omnipotence.
this treatise Gr. emphasizes the moral glory exhibited in the creation and redemption of man. With the present passage may be compared the language of the collect for the xi th Sunday after
All
through
Trinity,
Deus, qui omnipotentiam et miserando
tuam parcendo maxime manifestas
(Gelasian). Gr. is thinking of the wonders in Creaespecially tion, not only of miracles in the 8.
6a.viJLa.Twv]
Se
vvv
vulg
1
vulg
can only be conjunction with the purpose of love to which it was The love of God for man directed. provided the most splendid occasion
power
KocrfjLW
TOV
||
ec<;]
8
+
ev
^eA-T^aro?
TO
TT^O?
TdTTeiVOV
ovSev ev TO?? 15 f avyKeKpa/J(./u,. gl
.
||
KTICTIV Kal
KaTa\a/j,{3dveTai,
.]
e
||
13
TT;
||
deghnp
doy/Jiaruv
^eou 5i
j/.
f
[tvffTi/iptov]
^evidfJLov ejrdyoi 10
avTov
YJ
r)]
air.
Christ. 4.
TO>
T/? ecrTi TT)? bwd/jiews
tically= the Gospel story, revelation contained in the
that the
TTJV
avo-Trjvai,
12 or: TrepJ
ws ou5e^
15
roO
?.
dv Tiva eV
TWV $aivop,evwv
Oeov
Trepiovaia
5
ov/c
&OKOVV OVCTlwOeVTOS.
TO
24.
Kal
\eyeiv Trdcrav
Suvd/jLet
7T/3O?
/juev
TTpO? TO TdTTeiVOV 5 TrXeiova TT}? Bvvd-
e^et 7} rd /jieyaXd re teal V7rep(f)vrj Kai v^jn^\bv e%epTO fjLV yap fjueya Kara Oeias r/}? Svvd/jbews fyvaiv TTCO?
Oav/jLdrwv.
Tf)
Kal
irpMTOv
8uz/a/u?.
rj
Bei/cvvTat,
/uaXtcrra
ttTTo&e^tz
T^Z/
TTJ
ot?
dvOpwTTOTiiTOS KaTaftfjvai la^vaai
T?}?
ra efa^rjs TOV
tcara(f)avfj,
ev
,
91
more
special sense of the word. This is shown by his reference to Creation in the succeeding passages, esp. that beginning OVTWS /cat rrjv dtiav. In place of 6a.vfji6.rwv one
group of MSS reads is
5oy/j.a.Twi>
which
evidently a corruption.
w T&V 0aip.] The invisible 12. creation includes the parts of creation beyond our ken, and also the world of created spirits. 14.
oi}crtw#eVros]Ot}crtoDj
=
to give
The being or ovvla to anything. idea is that the thing which was into was but the brought being expression of His will and pleasure. The humiliation 15. Treptoi crta] Son of God is a surpassing display of power, because it exhibits a power which is not limited even by what seems opposed to nature. For the explanatory clause Kw\vofj.vys attached to dwd/u-eus without an of the
GREGORY OF NYSSA
92 Trapa
?j
7rl
TT}?
ava)
TO
rjyrjcraiTO
(f)\oyos
TOV
TT}?
rt?
evepyov-
(frvcrttcws
ouoLOTr)Ta TWV fjL,(3pi6u>v crwfjbdrwv tSoL TTJV (f)\6ya, TO TOLOVTOV eV OavTroieiTai, TTW? TO 7rvp KOI Siajjuevei Trvp ov /cal ev Be peovcrav
el
lievov 5
TO
eVt
a^iov
w? jap i&iov eari (j)opd, teal OVK av
K0)\vo/jievr)
(f>v(7iv
overlap
pOTrw
TT}?
Kal
TWV OVTWV
ov
Kal
K
T6 /cal
Kal
77 StaKooy^crt? oaov rj eVl TO do~6eves
(TvyKaTaftacris &LKWcn,,
TOV vtyovs, TTW? OeoTrjS dvOpwjrivrj Kau TOVTO yiveTau Kal eKelvo
KaTaftaivei
j^ crv/JLTrXaKelaa
TO
TTW?
TW Taireivw K
TaTreivu) yevo^evov, Kal ev
TO)
TO
ejrl
(fcvcriv,
oiKOVOfjiia TOCTOVTOV
rjfjiwv
TOV TravTos
rj
Tr]V
OVTWS tCdl TT)V Oe idV OVK ovpavwv /jieyedTj
^vva/jnv
%ovcrai>
ItcfBaivei
/ci,vrj(T6Cds
(f>p6/JiVOV
10 avyal
TO KCITW KaO*
evrl
e
(pvcrei,
OVK
67Ti8r) yap, KaOcos ev TOL^ efJLTrpoaOev eip^Tai^ fyvcrLV
evavTia ^vvafja^ ciKpaTw Trpocr/jLi^ai Trj TOV Oeov Trapovaia Kal yvfjuvrfv VTroaTr/vai avTov Ttjv efjifydveiav, etyev
TI
av
a)? i
avw d
TO. 1
Ota/xe^et
vulg
||
article
yevoiTO
ev\rj7TTOi>
vulg
14 TO
12-13 ev vulg
vtj/os
1
16
TO
c.
cp.
3 tjyrja ot.TO
j|
||
5
Trapa
with KaTa.
is
(f)v
||
17701x0
The
Trj
ex-
contrasted
above. OUTWS /cat] The wonders of Creation do not present such a display of Divine power as does the condescension of God in the Incarnation. 1 1 For this use of ot/cofo/u a] oiKovo/jiia cp. antea c. 12 Tas KaTa
8.
.
TOV KOajJLOV 12.
sion,
OlK01>OfJ,iaS
^TTLffKOTTOVVTfS.
condescena term constantly used of the (Tiry/caTa/3a(m]
Incarnation. ib.
TTWS /C.T.X.]
The
sentence
fgH
-rjyeiro
TO v^rjKov f
16 Trpovdev
ovov lv
(f)V(TL...7ropevo/uLfrr) (note).
pression
ehn
r. rair.
is
modelled upon the parallel sentence above, wQs TO Trvp K.T.\., where the
rjuwv TO
67ri^rjTOVVTL vrrep
TO>
dehnp
TTCOS is
6
vulg
om
ante
/cat
13 yevo]J.cvov ...Ta.irei.vu
||
||
17 afcporaraj
preceded by
om
deghnp
OavjuaTiTroie iTcu.
ei>
The condoes not involve any loss of His transcendent dignity. 14.
ov
KO.Ta^aiveC\
descension
He
of
God
becomes man, and
15.
TOUTO
expression.
is
God.
An
inexact the eternal Son incorrect to say
7tVeTat]
Though
became man, it is that His Godhead
became
avdp.
0i;crts.
16. if).
and
ev TO?J ^LtTrp.] (pVffiV
Cp. c. 23. OVK f^X ev ^ Cp. C. 15
in the present
chapter infra.
ws av ev. 7eVotTo] sc. TO delov. For the idea of Gr. that our Lord s 19.
humanity concealed His Divine nature from the eyes of Satan see cc.
23,
26 with notes.
CATECHETICAL ORATION
#al
oi/rco
/cat
T-7
&>Tt
O-ATOTO?
Ocivarov elvcu
\aiwv TOV
^corj^
fjLvarijpiov rrjv
Sta^eveLV
voov^zvov ov
ei>
OVKOVV
aKO\ov6iav
OTOV X^P
jap
Ke(f)a-
evreXrf
TO
TOL?
KaTri
avT *jS V
<^
ll>
eirl
ava\afiovT<s
vrpo?
5
7rapovo-ta,
^>OJTO?
evepyovcrrjs.
TO
e%a$avL
7Ti,(j)avei>Tos
a7TO\O yiav
T//?
Oavdray elaoiKio-Oeia r]^
TO>
/caTa TO evavriov
0)77
ovre
(f>vo-Lv
OVT
0)779
(/>&>TO9
TO)
TO ajKKTTpov
o-vyKarao-Trao-Ofj
r^9
TOV
a/cor
TO)
i
crapKos
T>;?
e%i
(/>ucrea>?
TO Oelov,
Kpv<j)0rj
Kal
rjfMwv eVeTrpoKaXv^art, TT}? va Kara TOL/? Xfyvovs TW^ l^Ovwv rc3
rc3
avTaX\,ay/jia,
93
Oeorrj^ rrjv
&el jap Sia irdv/carepyd^eraL awrrfpiav. TO)V TO Oeiov ev TOL^ TrpeTrovaais inro\i]^e<Tiv elvai Kal
av6pu>7Tivriv
TO
AT
L/^Xw?
Jiev
avTov
evr
TO
voelcrOai,
8e
Beo-
T^
TTO.V 3 SeXea^uart fl
vulg
l|
8 /ce0a\atw
g*hn
f
vulg
re
i|
TT/I
13
aTrocnraffd rj
crvi
vulg
OLKOVO^OLV
om
is
oi ?]
found
in
commenting on Job
/cat f
vulg
The same comRufinus Coinni.
xl
19,
in
hamo
ergo eius incarnationis captus est, quia dum in illo appetit escam corporis, transfixus est aculeo divinitatis. Jo. Damasc. (de Fid. Ortk. 27) uses the
iii
/cat
:
/caraTrtwi
roiyapouis 6 Qdvaros TO crw/xaros SeXeap ry
0OTr)Tos ayKiffrpu} irepnreipeTai. For a discussion of patristic teaching on the relations of the Incarnate Son to Satan see Oxenham Cath. Doctr. of Atonement (2nd ed.) pp. 4.
j|
14
VTT
ffKoret
5
;|
fl
vid
6
[|
10
j|
vulg ^"WT?]
||
+ TO
avrov e
ij
f
vulg
||
dglp vulg
7roir)aofj.eda
|i
15 a^tas] Stai Otas f
140. etVoi/ctcrtfei crT;?]
had
1
life tniglit vanish aivay." 8. Gr. ou/coOi/]
proposes in what
follows to repeat in brief summary (eTri K(pa.\a.l<jjv} the course of the argument for the Christian religion. In what follows he gives a resume of the argument from c. 20 onwards. evreXij]
<).
so
same comparison of
-n-pdaeiffi
T?)S
125
vulg
/cat cucoA. f
parison in Sy nib. A p. 16. Similarly Gregory the Great says (ilfor. xxxiii 7), in
death
1
e^a(f)aviadi.r]
vulg
1
Tors Xt^i
2.
9
|j
12 ou xarepy. vulg
om
li
ea0ai/K7#?7Ta;
complete,
11.
5t
eavrijs] i.e.
any agency
so
when
without using
inferior to itself.
8ei yap] 12. For Godhead can never part with any of its befitting
For
1
attributes. p.
9
(note).
Gr.
eli/at
is
ev
power
without
see
c.
i
recapitulating
the argument of c. 20 init. iravruv is emphatic. TO one part, 14. /j.i>]
And
been domiciled with death, life and light had shone upon darkness, that which is the opposite of light and
and
full,
effective.
The e.g.
5td
not
goodness.
TO de] white another cJiaracteristic of the proper dignity of God is parted with. ib.
GREGORY OF NYSSA
94 evae/Bes
Set
voyfjua
Trdvrws
6eov
eiri
KOI
TricrTeveaOcu,
erepw TO erepov. SeoeiKTai Tolvvv TO dya06i>, TO aocf)6v, TO BLKCUOV, TO BVVCITOV, TO (f)0opds dveTri&eKTOV, TrdvTa rco \6j(i) Trjs Ka0* ?;/u,a? orvvr)pTr)cr9aL $i? drco\ov6ias
5 oifcovofjiias eTTiSeiKvv fjueva.
TU>
dyadoTr^
77
ev
iKaLoo~vvr] ev
ev
ovva/JLLS
f)
rco
TW
Tporrw
r^J?
rj
TJ/AWV
crcoTrjpLas
avTov ev
/Jiev
7rpoe\ea-0at aofyia KOI rj
TU>
crwaai TOP avroXcoXora /caTaXafAfidveTai,
SieSel^Ot],
av-
o/jLOLo^fjiaTi
OpwTTov KOI o"%rj/jLaTt KaTa TO Tatreivov T?;? (frvaetos I^MV 10 KOL e\7rio~6r]vai SiivaaOai avTov KaO^ ofjuoiOT^Ta
TWI>
OavaTa)
rc3
dv0p(jt)7ra)i>
eyfcpaT7]0f)vai,
oiKelov eavTO) teal KCLTCL o
fjiev
<j)u>Ti
d(pavio-/uLo^
TOV KaOaipecris.
eirel
yevo/Jievov
olicelov
fyvaiv epydaaaOaL. cr/corof?, %wf) Se
TOV
ovv
Be
TOV 6avd-
rj
68ov
evOeias
T?}?
TO
8e
Trapevey-
TO KO.T dp^ds T% e^eTpaTTTj/jiev teal O rj/jLev, TL TOV el/coTO? Trapd TOV fa)>}9
ega>
el
/J,av9dvofj,ev,
fcal
e(j)d7TTTaL,
ia
20
T0)i>
Kal
^6^77,
KO.V
i
h
6r)i>ai
n)
|i
7T\dvr]
vvv-qpr.
om
12
rj
TreTrXavrj/jievtov, rj
vulg /cat
||
rw Xo7^] TTJS
Cp.
c.
ev
20 tVt TOV
/car
That passage
ii
/cal
rj
/cat
et?
6 TOV aucrai f
||
1
vulg
20
||
TO
%wr)V
Trjv
||
/cat
77
TrX.
depa-
desunt in g*p
5e Travra TrpocrTjvet avvdpafj-elv rats irepi deov So^ats.
of Kad
fJLo\vv-
o re /jio\vcrfjLo^ tcaOap-
14 Karevexdevres
et
\6yov
dp
4 Kad rj^wv h
||
vulg
co?
OepaTrevOeiri,
and that the one should be duly connected -with the other Gr. is again referring to the argument of c. 20. Cp. ibid.
4.
TWV ef a/^aprta? far] TWV TeQvrj/coTWv,
KaOapoTr)^
77
&vdpuirov oiKovo/mias. illustrates the meaning
6.
here. o-wcrat TOV aTr.]
8.
4v 6/i. dvdp. K. axniJ-o-Ti]
7.
T?}s
Ty/Lcas
(f>.
Lk. xix
depends upon TO
10.
not on 10.
\TTLO driven]
refers
the
to
hope entertained by Satan of getting Christ into his power. Gr. to the argument of The subject of e XTTtcr^j at
preceding 12.
is
re-
c.
23.
is
the
explained
by
ferring
ai>T6v.
/cara
(f>vo~iv]
what
follows. It is the nature of light to expel darkness, and of life to destroy death.
Phil.
1
TO.TT.
TTJS 0(.
8.
e0d7rreTat]
rj/n&v
Cp.
c.
16
avTov e<j>7)
et
5^
\eyei.
CA TE CHE TICA L OR A TION
95
To Be ev rfj yeveaOai I]IJLMV rr/v Oeorrfra rot? \iav /juKpo-^v^w^ Karavoovcft, TO, ovra ovSeva av e/c
25. /jir)
(f>vo-ei
rov ev\.6yov ^evia^ov CTraydyoi. rt? yap ovrco vrjiTios rrjv ^rv\r)V w? et? TO rrav ft\errwv /jurj ev rravrl ma-reveiv TO
elvai
rcaOrf/mevov
elvai
evecfriv
6Wo?
rov yap
;
Kal
Kal evftvofjuevov
Oelov,
TL
ey- 5
ef)7rTai ra ovra, Kal OVK TO eivai G^OV.
ev TCO OVTL
fjirj
/cal
e/Jirrepie^ov
n
ev avT(o ra iravTa, KOL ev Tracriv eicelvo,
ovv
el
.Trai<jyvvQV-
rov /jivarrfplov rov Oeov ev dvOpcoTrw ovSe vvv e%w rov dv0p(*)7rov 10 yeyevfjaOai, 3t8ao-/co^TO? el yap KOI o T/DOTTO? T% ev elvai TreTrio-Tev/Jbevov ; rai,
olicovofJiia
rf)
TO>
25. vulg vulg
1
i
i|
|j
..
r]fj.wv
1
vulg
vulg
1
|i
rot
^eot
1
5
\\
i|
1
25.
yevecrOac
4 aTTo/SXeTTw^ 1 vulg ra iravra 6 OVTWS f
1
vulg
vulg
jj
That God should come
to be
depend upon Him,
all tilings
He
is
not external
so to
Though tJie manner of His presetice in Nature is different from man.
that in the Incarnation, yet He is present in man in either instance. In the one case, as the containing
and upholding
principle of Nature, In the permeates our being. other case He infused Himself into our nature that He might deliver it
He
death
and make
it
divine.
yap] Similarly Athanasius (de Inc. 41 42) appeals to those philosophers who maintained the immanence of God in Creation. The germ of the idea is found in In Stoicism the Timaeus of Plato. 3.
TIS
appears as the Anima mundi. Cp. Verg. Aen. vi 724. For Jewish and Christian thought see esp. Wisdom i 7, Eph. iv 6. Both Ath. and Gr. undoubtedly have the Neo-platonist teaching in view in
it
7
.
/J.TI
.e-^ov]
.
fl
f)
et
vulg
2
||
fJ,iKpo\p V^OLS
vulg
/J.ev /U.TJ
.
.
.
7repte%ov
||
f
e%ot
j!
10 yeveffdai
||
96^ f
TT;
rwv
||
vul
that even no7i
from
;j
evSvov
1
avdpUTrois
in Jntnian nature. ougJit not to seem For He penetrates, strange to its. embraces and resides in all things,
and
yeyevrjo dai.
(TJ/JLWV
evdvo/nev
For
an argument.
their use of such
a discussion of the present passage, and the relation of Gr. to Christian pantheistic thought, see Harnack Hist, of Dogma Eng. tr. iii 299 ff. lit.
evdvofAevov]
5.
self
with
Him
clothing
The Latin
it.
transl. of
the Paris ed. has induentem. the idea cp. Ps. civ [ciii] i, 2. ib.
e/XTre/xex 01
Amos
xxiii 4; ib.
Cp.
1
embracing
]
cxxxix
Ps.
Cp.
[cxxxviii] ix 2,
6. ib.
e
^Trrat] i]
Sura/news 9.
ev
;
it.
Jer.
3.
22; Ps. civ
Cp.
c.
i/Trocrratm
it.
,
[ciii] 3.
Ex.
rou...6Vros]
iravrbs
7
residing in
iyKa.d-rjfjievov ]
Is. xl
For
iii
5
TTJS
14.
roO TOV \6yov KO
e^ij-rrrai..
dvdpuTTu]
The reading
avdpuTTots is plainly a correction, due to the idea that avdpuiry might suggest that Christ assumed a man, instead of human nature. Cp. c. 16 (note).
Here
it
evidently
means
in
man. 10.
ovde vvv
^w]
explained in
what follows vvv /JLCV o$v K.T.\. There is of course a wide difference
GREGORY OF NYSSA
96
rov Oeov Trapovaias ov% TO eV
\o
^^
r
y7}Tai.
T^
el^at
TCO
eivai
?}/LUZ>
KCLI
A4 6 ^
auro?
o
i>vv
XX ovv
OL/TO? e/ce/Vw,
Kal Tore Kara TO Tcro^ SiwfMO-
cyxeKparai TUMP co? crvve^wv eV rore 8e Kare/jit^Oij Trpos TO 7//xe-
^"
fyvaiv
TO rj^erepov rfj TT/^O? TO Oelov 7ri/JLiia yevrfrai rov dvriKi,fj,evov Oelov, e%aipe6ev rov Oavurov Kal OV drrb rov Oavdeiceivov rj yevo/jLei yap rvpavvioos
5 repov, iva
rf)
efa>
rov ejravoSos dpxn T ^
yevei rf)$
Qvr\T
a?
dOavarov
rrjv
forjv erravo&ov jLyverai.
AXX
26.
10
T?
To- a)?
eirivevofjcrOat, rfj
om
i
6 12
TT?S
om
o
vulg
TT?*
vulg
3 o crvvex-
n
13
om
vrro VU ^S
^
1
^(,77
1* ou
/cat
through the indwelling of the Word. This is not clearly brought out by Gr. although the contrast which he proceeds to draw in the next clause
that of the other
,
some such
a
clause
Though... answering to ei yap. refers to the yet anyhow. in the in man presence of God course of nature, rore to His presence in man through the Incarnation.
Nw
rrfv
4.
nature). tJiat the
26. The fact was veiled from thought ception Justice
nature
(frucnv]
human
specially
Satan
may
(not
be
involve an act of dewhicJi is inconsistent witJi
replies that the justice
To
this
Gr.
of God was
requiting Satan according to his deserts, in that the deceiver was in turn deceived. GocTs wisdom was displayed in combining with a
shown by
jiist
-
1
vu ^g vulg
I;
|j
recompense a purpose of love.
one
tJic
oj~
the physician the
drug with food, but is
destructive, luJiile
The beneficent. deceit practised tip on
purpose of the Satan was to
is
benefit not merely the victim of Satarfs deception, but also
77ie Divine u itJi evil acts Satan himself
deceiver himself. in its contact
power
as a refining fire. shall be purged by
acknowledge
t/ie
it
and be led to and saving
Justice
the Incarnation.
Then, of the purifying discipline has done its work, all Creation shall send up to God a chorus of praise.
efficacy
when
Godhead
to
and wisdom.
aim
the
idea.
K.T.X.]
o?>j>
T0 ^A1
croc/ncts
and
77ie conspirator
both vrix a
CtXA
jap
vulg
union of God with man in Christ, and the union of God with creation
i.
TO
W-J om
e^eracret
between the hypostatic or personal
involves
r-t~)v
6eu>-
iva T0
Oi/c.
Kal
ravr^v Oecopov-
dv6pwrrLvi]s
rfjs r
re
BiKatoo-vvrjs
TT)?
i]^v TW
26. 10-11
rvp. e
|j
vrrep
d\\?
deoTTjri,,
avTiKi/j.ei>r)s
Ti5
rrjv oiKovofjiiav
7rpo$ TO vofjaaaL arcar^v riva
eva
eV
Kara
cro^ua? e^eracrei TT}?
12.
rivd]
dTrar-rji>
the support of
all
The the
text lias
MSS.
The
words must be regarded as forming a
secondary
that this predicate, for us by God is
method devised
a kind of trick.
The
reading of
rwl, which appears in the margin of the late MS c, being undoubtedly, as he shows, a con-
Krab.
is
jectural
gunius,
d-rrdrri
emendation of Max. Mar-
who wrote
the MS.
CATECHETICAL ORATION dyvorjOevTa
K6Ka\vfjL/j,evr})
TOV e%6pov,
Trapd
TOV KpaTovvTos yeveaOai
ei>To?
Tivd
/cal
rtXX
6eov
Tpojrov
iBiov TWV TWV eTTilBov\evo^evwv
T?
d\\o Trapd
teal
Tpejreiv
TOV
ecm
Tt?
aTTcurt]
eTrewre/o
7rapa\oyi,o-/j,o$,
earl TO Trpos GTepov
97
l\ mo 6ev
TO
r
Karepyd^ecrOai.
6 Trpo? TTJV d\rj6eiav /3\67ra)v TrdvTcov /xriXtcrra
TOVTO
,
TOV
re
&LKaioavvris
Trjs
$Ltcaiov
{lev
*ydp
croipov Se
TO
fjL7JTe
TT)?
d
TO
8e
Trj
OVK
TO
KCLT
d^lav
7rapaTpe7T6iv TO $i/caiov,
Kpicrews, Trj
d/mcfroTepa,
elvai
aofyias
r?)?
$>i\,avdpw7rias
Bi/caiov
,
teal
ICTTL
arvvaTTTeiv
d\\r}\ois TO KCLT d%iav
Siicaiocrvvr)
fjiV
eJ;(,crTd/j,vov.
CTKOTTOV aTco-^wpL^eiv TT;? 10
d\\d TOV
dyadoTrjTi,
CT/COTTOV
r^? TOIVVV
aKOTnjo-M/jiev
<^>i\av-
el
JJLT]
Ta Bvo TavTa TO?? ^e^ovoaiv evOewpelTai. fjiev rj yiip TOV KaT d^iav dvri&oa-is, &i 779 o aTraTeoJV dvTaTcaTaiai, TO Bi/caiov &eiKvva iv,
Tvpla /jiev ra<>
TOV
CTKOTTOS
T?;?
oifcaioa-vvrjs
Ta?
/cal
dp xas
TO exelva
fiap-
yi>o/j,evov
loiov
>yiyveTai.
ve/jueiv e/ca crrco, top
atTta? 7rpoKaT{3d\6TO,
wcrTrep
TWV KaTa/3\rj06VTO)v
?}
teal
yevrj dnrepfJidTwv dvTii&(i)o-iv croc^a? Se TO eV TpoTrw T/}?
f i.
20 -e/SaXXero
|j
ayvoridevTa]
Behind
Cp.
1
\* ||
a>itea
|!
6
22 ai c.
24.
conception of an act of deceit practised on Satan there lies the more profound idea that Satan s cunning was outwitted by God s this
wisdom. The of Venantius
ars ut
artem
the
hymn
(in
falleret
Pange
lingua ) is applied to a different point in the history of redemption. 5. Trapa TO e\TTLa-0^] The victim of a trick is taken by surprise and finds his expectations disappointed.
TOUTO]
7.
i.e.
the outwitting of
Satan. 12.
rt]v
a5i5a>
h 1
regards
||
17
yevofj.evov
h
||
18
[lev
diKcuoavvr)]
Krab.
yij
TWV oni
vulg 5t/c.
as
governed by
OLVTI.-
leaving dyadoT-rjTL to be regarded as a dat. of circumstance or respect. The Latin rendering of the Paris edd. is similar. It is better, however, with Moore, to regard both datives as similar in construction. 5t56vra,
Injustice, making a proper reco in in goodness, not departing -
poise ;
from 16.
the purpose of love to deceiver. aTrareiop]
word commonly denotes a or
man."
The quack
impostor.
uatrep i] 777] an application of St Paul s maxim (Gal. vi 7) 5 yap 20.
rrj
S.
om
rt?
TOU?
TU>
a.ira.vrwv
15
i
TOV evep^ovvTos d^aOoTrjTo^
Trj?
yap
8e
o
5
/cal
7
20
GREGORY OF NYSSA dvT ibbcrews
6/jLOiO)v
TCO eSea/jLari
yap
TO
fjiev
fjbdfcov
TOI^ p^ev
e -v/ra^re?
evTavOa
/cal
Tc5
TGI)
avraTarat yap
TT}?
15 &ia(f)6opa Bi/caios
KOI
ap,a
avTOV TOV
Trjv
e7ri/3ouXei;^e^Ta]
ev rt)
iStas f
rrys
7T/90.
a/xa e
j]
f
rpo(f>r)
8 TCJ 5e] TOV de vulg
||
||
14 irapa\\ayr]v^
16-17 rw^ KaTCKpdapevruv avdpuTros, TOUTO
airelprj
/cat
f
^ept-
TOU /3eAnVos]
i.e.
rou
which
(fiiXavdpuTrias,
he
has
mentioned above.
The method of ib. wairep yap] the cure in the case of the physician is the same as that of the poisoner, but that does not interfere with the beneficence of its intention. TW
9.
/j.v
.
.
on the prin-
.Xoycp]
19
II.
aTrararat yap]
The main
sentence
is
a.
parenthesis.
resumed with
cr/coTTOs.
12.
Trpo/SX^yuart]
human
nature,
the screen
of
which concealed
crcoTTjpia
ov
evepyeTwv, aXXa
/cal
e/c
yap
aXe^iTrjp.
vulg
a\^iTr/p.
10 a^riXa/i^ai/erat d
r?;!
f
TOV
||
16
a?rw\.]
a/J.a
om
KO.I TT;!
|j
eh
||
10-11 r^s
ay.]
/cat
ay.
vulg
His
See note c. 23 Divinity. with references. For rou dvdpuTrov see note c. 16 p. 72. 5e\ea0>iari] 13. Cp. antea c. 21 5e\earos 5t/c77f TaJTrjs /ca/ctas ayKiarpip TTJS roO /caXou (pavracrias TreptTrXacr89
flet tr?;?.
ib.
6
8e
(T/COTTOS]
The purpose
of the deception changes the nature of the action and makes it good. eirLvola] 17. Cp. antea c. 23 5i
ciple of justice.
the
||
p.
I.
6 5
||
[jLTafBo\r)i>
aet.
T?},?
4
||
oe
6
e^p^craTO,
rj/Awv evepyr)O~avTa.
7rt.j3ov\evovTa e
7rl
yap
fjiev
evtfpyrjcrev,
ttTraT^?
Tr}?
aTcwKeiav /ca9
TOV avOpwrrov
ejrl
cro
eTTivoia
TOV aTroXwXoTa. Sid TOVTCOV
fjiovov
e/ceiva
auTO? TW
/cal
o
aTraTrjv
/cal
dyaOos
Ty
/caTa(f)@apevTOS
3
T^
^>uo-6&)9
\oyw
8e CT/COTTO? TWI^ yiyvo/jbevcov
6
8eXea
TO /cpetTTOV TTJV 7rapa\\ayr)v e^L.
7rl
fdi
TCO Se -%a\7raivo/JLev
7rpo/3\ij/jLaTi, 6 TrpoaTraTrjcras
TT}? rjSovfjs
(j)ap-
CTKOTTOV
v TCL o-7rep/j,aTa Sia T^? i&ia?
"
7
Trpos TOV
TO Sitcaiov
pev /caTa
/caT/3d\6TO
dvOpcoTTOV
T(f>
d^oTepcov
Trap
d\\d
erraivov/Jiev,
ciTraTeoiv dvTi\afjLf3dvei,
Trpoaipeaecos
aXX
Ictyfjievos
y
T%
el yap /cal &ie\vp,r}vaTO ev /Jbi^i^ rpofiy yiyverai,
yecrias
100
7ri/3ov\v06VTa
3e TOI) 8r)\r}Tr)piov d\e^rjTr)piov OepaTreias TOV CTKOTTOV TTJ? evep-
6
&y\r)Tijp(,ov,
ov&ev 6 T^OTTO?
5 teal
wcnrep
Trapafjiiyvvo-i TO (f)dpjj,a/cov /cal
TOV
6 e7Ti/3ov\6vcov /cal o o
TOV /3eXT/Wo?.
eKTreaelv
fir)
OJJLOLW^
eVtj/oi as
with note.
avrbv rbv r. oV vepy.~\ For the idea that Satan himself shall be and purged finally saved, see Orig. de Princ. iii 6 (cp. i 6). ib. e/c The yap TOV Trpocr.] 19.
CATECHETICAL OX ATION roO Trpoaeyyicrai TO
CT/COTO?,
rfj
%wf)
rfj
TW
TOP Odvarov,
[iev
Se rrjv
d(f>0apaia
99
<^6opdv^
Se
(f>a)rl
d^aviajjibs
jj,ev
TOV ^eipovos yiyveTai KOI et? TO fjirj bv /jLTa%a)prjo-is, M(f)e\ia $e TOV diro TOVTWV KaOaipofievov. KaOdirep yap, (LTi/jLOTpas v\rj$ TW xpvo-w K.aT a \Jii\Q elcfr]^, Trj Sta rov
5
Trvpbs SaTrdvrj TO d\\OTpi,6v re KOI aTrojS^ rjTov ol 6epa-
Trevral TOV 7T/309 rrjv
%pvcriov KaTava\(*)(ravTs 7ra\iv
Kara
ov/c aTTOvos fjbevroi ryiverai
dva\WTLKr]
Trj
a\\d TO
OavaTOV
KOi TCO
e/cyovov
^9
TOV
O~/JLOV
voQov
Trapa
KOl
TOV
evpeTfj
Swd/jLews
9eia<;
/caOdpcret, TT)V (frv&iv, KOLV eTTtTro^o?
av Trap
ouS
e\6oi.
Trei
Te
TefJLvbjJievoi
5 TTJS ||
vulg
||
ari/j,.
ii
v\,
vvvl
fl
/cal
vulg
||
14 cyyovov deg
lvia
hup
O.VTT)
/cat
yap gp e\#cu vvv
ei
Be pa- 20
eirl
KaibfJLevoi TrpoTi/u.oTepai>]
|[
Kara/xt^^ei/ro? ou /caXou
TOU
6t9 aiadrjo-iv
ol
yap KaOaTrep
Trap j|
Trj
OVKOVV
77.
elvai SiKaiov T
/JLTJ
8 XP V(TOV dehnp aurw 1 vulg
7
avrw dgp
avro]
o
dfyavi- 15
oi/crjv
Sta/cp^crt?
r)
Ti
L
evepyeTel
TO yeyovbs dfA^i/BdXoiTO, eiTrep
evepyecTias
T/7?
Trvpos
CLVTOV TOV avTiKei/mevov
teal o-coTrjpiov
KOi
TrepityvevTcov,
/caTepyaadfjuevo^
(frvcriv
avTov
TOV
Q-KOTOVS
/cafcov
avTO
e/CTa/crjvai KCLTO,
ey/cei/jievov
fyOopaS
7T\rjv 10
e^acfravi^ovTos,
ToO %pvcriov TO
e o-Tt
TOV tfaXXof?
\vfjir)
v\rjv TOV Trvpbs
SidtcpiGiS) ^povco
rj
TO
SwdfLei
depajreia T/?
7rl
7rava
(f)vaLV XafATrrjBova rrjv TrpOTi/jLorepav
12
||
17 KaQapaei] (Kfrdapcna vulg 1
g 19 -jSaXXoiro 1 yap d (om yap e) I !! eX^ot :|
1
vulg
vw
Trporepav
KO.\\OVS]
OL
||
na\ov
1
+ e^atpe^ei/Tos 20 eXdoi vvv
yap h
||
6epa-
ireias e
contact of sinful creatures with God must result in the final disappearance of evil, and the purification of those affected by it. The Divine power acts as a refiner s fire, which
purge even Satan himself. For the teaching of Gr. on the KaQapffis of souls see cc. 8, 35 (notes). The allusion to the refiner s fire occurs in Orig. c. Cels. vi 44. OVK aw. /xei/roi] The UVTOI. 9. shall
is
answered by
Tr\r]v
aXXa below.
19.
TO
7670^65]
i.e.
the
a-rraT-rj
practised.
The form
of expression suggests uncertainty. Gr. is venturing a conjecture of what might possibly be. vvvl yap] 20. Similarly Origen urges (c. Ccls. vi 56) that, as men do not blame physicians for the pain which they inflict, neither must men blame God for the pain of remedial punishments. ib.
ei 7rep...
72
GREGORY OF NYSSA
100 0pa7Tvovcri,
o&vvy
rr)
r?}?
TO/XT}?
eV avrwv
Kara
evepyijaacri,
el
opijjLvo-o-6p,evoi,
TO vyiaiveiv Sia TOVTCOV Trpocryevoiro teal ahyrjSaiv 7rape\0ot, %dpiv eiaovrai rot?
rov
rt)?
77
Oepaireiav rat?
TTJV
avrov
Be
Kavcrews
rporrov
TrepioSois e^aipeOevros rov tca/cov rrjs (jbucreco?, rov vvv avrf) Kara^i^Oevro^ /cal cruyu-^ueVro?, errei&av tj et? TO dp^alov drroKardo-raais rwv vvv ev tca/cia Kei^e-
5 fjbCLKpais
vwv TT}?
10
rwv
yevrjrat, ofJLofywvos
/cTtVew?,
2 TOl TOf
om
77
4.
e
i(
7
rats
1
Vlllg
Acei /
/j..
uej
4
|!
a;j ]
For
||
Trepiodos
circuitous route
c. 15 p. 64 and c. 17 p. 73. In de An. et Res. pp. 152, 157 uses the Gr. expressions (Migne)
cp.
rots KadrjKOVffi -%povoi.s, /maKpais Trore Trepcodois. Ka.TdffTa<ns
See further note on below.
ctTro-
ft s TO dpx-] Gr. conceives 7. of the primal condition of man and of his tempter, as it existed ideally,
and as it would have been had not sin intervened.
realized
The source ib. aTTO/iardcrracrts] For of the phrase is Acts iii 21. Gr. s further treatment of the ques tion see esp. de An. et Res. pp. 104, 60 (Migne); Or. de Mor152, 157 tuis pp. 524, 525 (Migne); de Horn. Opif. c. 21, and c. 35 of this treatise. Germanus, Bp of Constantinople Photius (obiit 733 A.D.), ace. to \Bibl. Cod. 233), maintained that Gr. s works had been falsified by the Origenists, who had inserted many passages from Origen s writ But such language occurs too ings. frequently in Gr. s writings to admit of this supposition, which is not borne out by any indications of a change of style. Vincenzi (?;/ S. Greg. Nyss. et Origenis scripta et doctrinani} has attempted to weaken the force of this universalistic teach ing, by pointing to other passages
8
om
r;
1
ravra
tcaOdpo-ews.
OLVTOV 6 67T ai TOfS Vlllg 1
earai
Trdcrrjs
KaOdpcrei KKo\a(T/Aeva)v Kal
rf)
eTTieri6evTwv
yevo^evwv g
TreptoSots]
in the sense of a
TT
ev^apiana rrapd
r)
ev
dp^v
rrjv
/jLrjSe
rwv
fcal
6 O.VTOLS
\\
KCLTa/J..
vulg
where Gr. appears
to assert the Thus in eternity of punishment. Or. c. Usurarios pp. 436, 452 (Migne) he has aiuvios \u-7rrj and Gr. in fact does i) aiuvios Ko\aais. not exhibit perfect consistency of
language on the subject. In numer ous passages he asserts the ctTro/caIn others (e.g. c. 40) he TaaTaffLs. the language of Scripture the unquenchable fire and
repeats
about
the undying worm. There is similar inconsistency in his treat ment of human generation. See
In the present 28 p. 105 (note). treatise his polemic against the c.
Manichaeans and negative incline
his
of
character
him
to
idea evil
of the
would
emphasize the restor
In tie An. ct ation of all things. Res. p. 104 (Migne) he makes use of i Cor. xv 28. See further Introd. p. xxiii,and on the subsequent history of the doctrine of aTTOKardcrracrts see
Schwane Dogmengeschichte 240
f.
,
604
8.
f.,
6n
TI
pp.
Gr.
uses similar An. el Res. p. 72 /ecu eKtivwv Trap ojuioXoyia rrjs rod XptcrroO
OAIO^WVOS] language in de (Migne) ctAXd 6fj.o
ii
f.
KVpiorrjTos &TTCU.
9-10. the
two
fined.
TUV
See c. 35 where more exactly de
...T<JOI>]
classes are
CATECHETICAL ORATION rd roiavra Trapa&i&wcri TO wv jap Si
/cal
rrvr(OV TWV re
teal
IOI
avarrjpiov
/J,eya
yVOav^aew^, real
/cat
rd
rov 9avdrov rreipas Bi6%\0(t)v,
rfjs
dvdpw-
IBiCO/jidrcOV
(f)VCTG)S
dvarpofir)?
-7-779
ry
/carefjii^Orj
Trpoeiprj- 5
rrdvra /careipyacrrai, rov re avQpwrrov r% /ca/cias e\v0pwv /cal avrov rov rrj? /ca/cias evperrjv Iw
yap eanv appwcrrLa^
Tacrt?
rov
rj
voa-rjfJiaTos
/cav eVtTTO^o? y. y
27.
A/c6\ov0ov 8e Trdvrws rov
dva/cipvd/jievov Sia T7;9
pvrrov
TMV
eK7r\vvovres
i/jbariwv
rwv
8 1
eavrw
ofJLoriiJLOv
i>oa-r){j.aTos]
vulg
||
t
crcj/zaros
Siw/xarwj
27.
gp
16 eai^rw] ev auraj
/cij\iSa)v
f
||
12
om
yevrjraL e
the
]
p%>}9
u^P 1
arrav ro v^aafMa, W9 15
o\ov ro l^dnov yevoiro, Kara ro
Si
properties or distinguishing characteristics of human nature. Cp. c. 27 /;///. and 3.
p. 104.
yap deg*hnp TO /cara
[|
could
14
||
r. ta. 1*
vulg
have
humanity
been assumed. was not in heaven,
But and
there can be no cure which does not touch the ailing part. Again there
In this avrbv T6i>...cvpTr)i>] 7. passage Gr. definitely connects the healing of Satan with the IncarIn what way its benefits nation. were applied to the adversary he does not tell us, nor does he discuss the relation of the xa^apcrts to the historical work of Christ or show the relation of his idea to the
no more dishonour in assuming a than a heavenly body. Everything created, whether in heaven or on earth, is equally below the But if all things dignity of God. are equally below God, the one thing that is consistent with His honour is
language of Scripture.
done.
27. It was needful that He Who assumed our nature should assume it That in all its distinctive features. nature needed part.
cleansed in every Corresponding to this the
Power which must embrace
to be
restores it
from beginning
in to
human
its
end.
10
xaOdrrep yap ol rov ov rd /juev e wcrt rwv
rd Se drroppvrrrovo iv, aXX drr
,
av
rr/v fyva iv rffJLwv
Trdvrcov Se^acrOai royv IScco^idrcov av-
rjuas (rvvavatcpacriv.
rrjv rrpo^
777309
nattire
whole extent This could
only le effected by a hitman birth. It might be urged that a heavenly body
is
human
to
And it is this Him to have
succour the needy.
which we acknowledge
n.
ava.Kipvdfj.ei oi
]
infusing Fliin-
1
self into. ib.
(note). 12.
70,
Cp.
c.
KaraKipvaTai.
Cp.
iStWyudrw^]
and see note
15.
1 1
c.
Cp.
c.
16
p.
11 p. 57.
the
i)(f)a
26 supra
c.
whole texture
of the garment? 16. ter.
l
6/x6rt//,o^]
ttnifo
rm
in charac-
GREGORY OF NYSSA
102
IK
tcrov \afJLTrpvv9ev
daapTta
rfj
rot?
teal
5
t
TrXucrew?*
TT}?
dv6 pwjrivr]s
TT}?
ourw?,
fjLO\vv9ei
ev dp^rj re KOI
T\evrrj irdvrwv yevecrOai rrjv TO fjiev rt 6 e pair ev area
&>?}?
eSet Sta
fiecrov Tracriv,
eK7r\vvovcrav Svva/jiiv, teal yu,^ TOVTOV KaOapo-iw, TO Be TrepuBeiv dOepcnrevrov. oYo TT)? fft)?}? TJ/JLCOV Trepaa-Lv eKarepwOev
Kara
TO
dp^v
TTJV
vpicrKTaL Trepan
TO
/cal
^rj/jiL
TeXo?,
Ka6"
ra>
etcciTepov
Siop0o)TiK7] TT)? (f)vcrew^ Su^ayL6t?, Kal
TJ
TT)? /3%^9 atyafJievr) Kal pe^pi TOV TeXou? eavrrjv eireic10 Teivaaa Kal Sid //ecrou TOVTWV Trdvra $ia\aj3ov(Ta. T
jjuas 8e Tcacriv
TroOev
Sov,
TOV eldLovTa Trpo?
T
OVK
d(joiKi(rQr]vai
TUJLCL^
;
%wf)
dl
CTKOTTW TT)? axpeXeias eTroieiTo evOa TO IVVV TO KaKov OVK tfv, ovBe (TwavaKpaoriv. OCOTTLVOS 7TO\lTVeTO /3lO$, 7TW? eTTL^TJTei Tt?
4 om rt 10 TO 5ia p
TU>
deghnp
n
||
rw
7
H
/JLias
om
om
19
o
ry
4-5.
Kaddpffiov used in
euth 16 fl
its
17 Trpos
seqq
Suicer.
primary
[|
||
eireKTeivovcra. e oiKLffdrjvai
|!
||
16-18
18 avaKpacriv d
On
the
word
is
here of a
It
o
1
|!
vulg
5e...
|j
>
/cat
sense
11. /xtas 5e] The section which follows as far as the end of ch. 28 is
reproduced in Euthymius Zig. Pan. pt tit. vii pp. 224 f. (Migne). 12. eicroiKKTdiji ai.] Cp. c. 24
Dogm.
5tet\?7 a uej 77s] /
J
tr/coTrw f
purification. 6.
9 oni roi e euth 1456 12
16 eTrexwptao-ei/ dglp
|,
rw
in
vulg
/v-aflapcrtV]
see
||
dehn
/cara
5e] exstant
via n 0i(ret h euth 16 13 ^(rei el*
avaKpaffiv ||
ovSe Tt? eV T^ VTrepo Be TW dve-ne^wpia^ev.
uvOpatTrivov,
voaos
/caKias
KaTa/jii
upa>7ra)
TTJV
ovpavw TO
eV
i]v
K0
f
fco^ ovaiy? Trapo-
e% ovpavov, (frrjcrl TV%OV 6 SiaTTTvcov w? alo"%p6v Kal a&ogov TO el^o? TT}? dvOpcoirivrj^ yevecrews. XX
TO) /3iw
15
T^
dvOpaiTrois TT)? et?
&ei
;
embraced
ivit/i-
i
in two limits, one on either side? Cp.
r-^s
5ta\a/3oucra below. rd 5ta /x^crou] 10. place in the work of
belief that the flesh of Christ descended from Heaven was actually attributed to
Gr. assigns a
redemption to whole of Christ s earthly life and not merely to the death.
the
Similarly Iren.
ii
33. 2 says:
Omnes
enim venit per semetipsum salvare ...infantes, et parvulos, et pueros, et iuvenes, et seniores. Ideo per
omnem
venit aetatem.
i"w^s
13.
e
rw
da.vd.rui
oupct^oO]
elaoiKia-Oeiarjs.
The
Apollinaris (cp. Vincent Lir. Common. xii (17)), though apparently without sufficient reason. The idea however seems to have been current
and was refuted by Greg. Naz.
in his
Epistle to Cledonius. This may have suggested the idea here to Gr. first
CA TE CHE TIC A L OKA TION TO)
060)
&
r/9
TOV avOpwrrov,
TcepiTC\aKY)vai
a\\d
dvOpcoTrov,
av eyeveTO
rr/s
9
vevo&r) KOTOS
a)ov
7TLyeiov
77/40)
i>
KOI
6/Wo>//,a ;
oiopOwaris, el TOV
?;
eTepov TI
Be
/jid\\ov
eioa)\ov
TI,
dvOpcoTrov
103
TWV ovpaviwv TTJV yap deparrevdrjvat,
OVK ecrrt Oeiav eirifiifyav e Sefaro; TOV KdfJivovTa, /jur) TOV TTOVOVVTOS pepovs IBia^ovTG)? Seael ovv TO f^ev KCL^VOV errl 777? r/v, 77 Be fjuevov TI]V laviv. Oeia Svva/jiis TOV Kafivovros
/3\7rovo-a TrpeTrov, axprjaTos r}v TJ/JLLV e-micoivwvovvTa TT)?
rr}?
Ta
/jirjoev
6eia<$
\ia.
TO
o Xw?
OefALTov
aXXo
eo~Tiv
7r\rjv
TW fiLKpo^v^ws
1.
euth 456
77
7repi7r\a/c??j/at]
||
5
e7rt//,t^.]
that
lit.
(jurj
the
man
should be enfolded around the The humanity is conceived God. of as a vesture with which the God
head
is
ev
r6
c.
cp.
For rbv avdpuirov
clothed.
yap
rui
di>a\770^efTi
avrou aLvdpunri+i (note). et dwAoi ] 2. body taken from any other source than human nature would be nothing else than an imi tation of a man. Trap
3.
A
Ti s
5
av}
Another argument
against the suggestion contained in Human nature e ovpavov above. would not benefit from the com mingling of the Divine with anything else but itself. The remedy must be applied to the ailing part. causal Trpbs TO...TrpTroi ] 8-9. clause attached closely to the hypo
A
thetical statement
et.../u.7?
e ^Tj^aro.
Eaur^s is governed by Trptirov which found in a few cases with the^w. Cp. Soph. Ajax 534 with Jebb s Here the gen. may be due note. to the substantival notion contained
is
in TO irpeirov.
9-10.
77
.
.
dcrxoXta]
rrepl o"%o-
The occupa
TOVTW KpivovTi TWV
ev
TT\V
oeao~0at,
eTridTj/juav
1
vulg
||
8 eavrtj
1 I
euth
of the Divine Power with objects which have nothing in common with us would have been of no profit to
tion
man?
In ra /u.. i}. eiTLKOLvuvovvra of course referring to TO. ovpdvia above. TO fj.ev yap dTrperres] Gr. now 11. The passes on to another point.
he
is
indignity to God is no greater in the case of the assumption of an earthly, than of a heavenly body.
The
real line of demarcation is not between earthly and heavenly, but between created and uncreated. ib. Gr. contests in his fiTTtp] usual manner the appropriateness of the use of the word dirpcTres with reference to anything but moral evil.
13.
who
TT\TJV
in a
K.T.\.]
But for him
narrow
spirit judges that majesty consists in this,
the Divine that it does not admit of partici pation in the peculiarities of our nature, the dishonour is not lessened by the fact that the Divine Being is conformed to a heavenly rather than to
.
r)
^fz^r^eco?
OeoTrjTo^ laov, elnrep TI Trapa Ttjv Katciav (iTrpeTres
Oeiav /jLeyaXeiOTTjTa, ev TGJ
om
dvOpoiTrw
aTTpevre? eTrl TTJS
yap
fjiev
evvoelv.
3
TO>
TO eav-
Trpos
e^tj^lraTO,
/Ar}
an earthly body
5
10
GREGORY OF NYSSA
104
ovSev fj.a\Xov
KOLVwviav,
rrjv
yfjLwv ISico/jLaTcov
rrapa^v-
6eirai TO aoo^ov ovpaviw 77 7riyi(p avcj^rifJLaTOV ydp vtyia TOV KOI ciTrpOdiTOV Kara Ti(r6r}vai TO Oelov. TO v\lros XT)? (ucre&)? 77 KTICTIS Tracra tcaT(i TO taov CTTL TO <7&>//,art
5 KCITO)
KCLl
(K^eCTT TJKe,
dVTO) TO
0/U-OTi^O)?
TTCLV
VTTO/Be^TJKe.
TO yap Kaff 6\ov dirpoaiTOV ov TLVI TTpocriTOv, XX e?r tcr?;? TTCIVTWV TWV QVTWV rro $e djrpoo TreXao Tov, e
/JL<=V
ovT
V7rpav(TTrjKV. 10
ovv
TroppwTepco
yrj
TI
ovpavos 7r\7jcriaiTpos, ovre
ecrrtv, oi/re o
crToi%eiwv ev^iaLTM/Jieva Siafyepei TL
Ta)i>
TOVTW,
to*?;?
l^dnTTeaOai
[lev
Be dTTOKplvea-Oai,
TOL
,
TO,
&)9
TO
TTJV
Sirjiceiv
XX
77
TTGLV
TCL
ef
ev TCO
d\\7J\wi>
TT}?
dirpoa-iTov (f)v&ia TrdvTWV
7 av
ovrco
TT}? ei>
/Jbrj
eTrifCpaTovaav ^vvajjav VTTO-
7r\ovdovcrav, ev erepot? ev$e15 ecTTepav elvai, KOI Ty irpos TO eXarTOV re Kal Tr\eov KOI fjiaXXov Kal f)TTOV $La(f>opa avvOeTov IK. TOV aKO\ovOov ev
TLCTL
TO Oelov dva(f)avrjcr6Tai,, avTo TT/OO? eavTo 6L7Tp rjfJLWV TTOppwOeV V7TOVOOITO eivdL
T.
eiTL
4-5 ovrwv p
f
K.
OL
TIVI
13 Sia.Kpa.Tovffai
g*p
p
g
||
i5ui)/j.dTuv]
1
1
soften. is
cri/crx.
oi/re
dghnp
19 yeiTVLuri
slightly diff.
irapa.fj.vdciTai]
lieve,
verb
The
re-
of the
TO delov.
some
To assume
parts of Creation are nearer than others to the Divine Nature impairs belief in the completeness of the Divine immanence. that
||
||
/ir/]
fi XTjTrTos
16.
||
Q
CtTT.
Vlllg
18
||
fl*
[|
7r\r)
/x^re del /^T;
vulg
Olll 1
et
iroppwOev
TWV
vulg
^T;
n
dghnp
||
||
||
vulg
on account of the measure and degree, the
ffvvderov]
difference of
appear
to
be composite,
and
incon-
gruous with
itself, if it be conceived remote from tts, so far as its nature is concerned, but be adjacent
to its
&v]
TO 5f
1
l
to be
relatively.
OUTW 7
g
TOV
eV
eu\ij7TTOi>
Divine Being will in conseqtience
pacify, subj.
it
1
77
vulg
from
Here
Ko.6 6. 6 \oi] God transcends creation absolutely and not merely
12.
ttTT.
6 ro /xaXXov Kat TO TJTTOV d
the use supra and in c. 26. is rather peculiarities. ib.
5e
desunt seqq in euth
12 ourw]
|j
li
]
Kal
yeiTViwv
TLVL
7
I!
8 inrepaveiTT-rjKei
||
10 a?r aXX^Xwi/
i.-
Se
eTepM
(/>ucre&)?,
fjur)
TW
otlier created thing and from nearness easily apprehended.
some
1
TW \6ytp plained by rrjs 18.
TTJS
0t/creo;s]
airpoairov
is
ex-
u
above. Gr. is referring to the false deductions drawn from the greatness of
God.
CATECHETICAL OX ATION
1
05
aXX o X?7$r)
T?}?
aXX?;
delov oltfo-ovrai
TOV
(f)vcri
oiKeiws e^ei. i
ehn
TTJS |j
7
rj
1^77X775]
r?7s
8e rr}? g
er TrpeTr.] e/unrpeTrov 1*
vulg
1
.
6
TTJS
V1
vulg
(f>
eavrov g*p
aXydris
compare what is below in comparison
is
is
above with what
The
creation.
true
between creation and
All created things are equally beneath the Divine Power. the Creator. %v
7.
Trp^Troi
]
The
real justifi-
by God of nature is to be found in the It is conmoral character of God. sistent with His character to succour the needy. 28. Gr. vindicates the manner cation of the assumption
human
human
birth against the objection that God should enter human life in this way. The only thing which is inconsistent with the character of God is moral
of
that
it
was unbecoming
TT}?
e^&>
10 KOI TOV r^? OLOVTCLI, Sia TOV-
||
h
avOpwTrivov TOVTOV teal
/3iov
degp
|j
ev 15
ala^pov Ty
/JLOVOV
ei TI
34
||
oz^
avr^evre?
7re/3t
OTI
om rw ||
&)?
6eiw /3ov\rj-
T7)s...TriffTaTOV(rr)s
^ew d 13
oi/j
/cat
17-18
KCLKLCLV
rrpos Trjv
d/co\ovOia,
(frvcrecos
om
The true \6yos] account in dealing with the Iranscendent dignity of God does not i
r/S?;
ecrrt icai
dia6pv\ov(ri
||
17 eavrov]
1
roO
TT}?
\6yois,
etprjTaL
tcTT^s
rt
Trjv $V(TIV TJ/JLWV,
aXX
TO tca/cov
e/cet
z/ocro?,
f)
TO
^6a>
;
Sia0pv\\ov(rt, KCLI oielv TO /jLvcrTrjpiov, ai.
e/jLTTpocrOev
r)v
rc3
5
TrdvTa
tV?;?
eVrt
Trpejrov
TreTTicrTev/ca/jLev
elaoSov
eavTOv
eV
(
tco)/jia)$ovcri,
TpoTrov
rot?
Se
^VVCL/JUV oyu,oXo yoO^T6?,
roX^ v^6&)9
AXXa
el
OTTOV TQivvv
Seo/Jievov. la) p,evrjv
28.
ei/
aTroXt/ATrai/erat,
ov& av
vp60L7j TO a^tov e^ovaa.
afta?
T?}?
TO
TT/JO?
?
om rw a>?/
fl
euth 16
f
et...exfi]
5vi>a/j.eu}s
28.
12
yej
14
||
/caj/...ex>?
1
-
rw
vulg
There is nothing evil or dishonourable in the bodily constitution evil.
of man. The organs of human birth are worthy of not less, but more honour than otir other organs, for through them is secured the immortality ir.
of the race. l f/iei>
/cw/xo;5oO<Ti]
nature,
and harp upon
ridicule our the manner
of our birth. Aiad pv\\fw on talking about.
=
to
keep
did TOUTUV] by these means, by what they say in derogation of nature and its processes. 12.
i.e.
15. 0i5(recos ib.
e0d.i//ao-0cu] TJ/ULUV
avrov
Cp.
16
c.
rrjs
efirjfidai.
rjdr)...eip.] i.e. cc. 9,
16.
18. or aKoXovdia] sequence course of nature. Contrast Gr. s in de c. 12. language Virg. 1
GREGORY OF NYSSA
106 KOI
fjiaTL
yopia
Biara^Oelcfa, jroppco TT}? Kara Kafclav OVTCO y av eTrl TOV Brjfjiiovpyov rj Karrj-
vofjiw
ecrTi &ta/3o\?79, rr}?
real
TWV
TL
el
7raviot,
ucrea>9
re
alor^pov
r)
Trepl
Bia/3d\\oiTO.
aTrpeTres
eJ?
avTr/v
ovv
el
fjuovrj^
6elov K%copt,crTai,, ^>ucrt? Be Ka/cia OVK eo~Ti, TO Be avaTTJpLov ev dv0pa)Tra) yeveaOai, TOV 9eov, OVK ev Ka/cia \eyet, 1} Be TOV av6p(DTrov eTrl TOV {3iov
5 Ka/CLas TO
8i
fiia eo~TL,
Tiva 10 ftiov
OVK elBoTes
OTL
TTJV
TOV
e/?
rr}?
Trapa
fjiev
KaKia
ev TT}?
TO
6ew
Oelas
r^?
ev\oyov
^>vo~iv
eTricrKe^rew^ TpoTrov Tracra Trpos eavTrjv
Bvcrape-
KaTa-
rj
TOV aco/juaTos oyu-ortyLta)? e%et, Kal ovBev ev TavTrj GVGTaCTlV TV)? fwr)? (TVVTe\OVVTWV &)? TTJV 7T/309
15 TWl^
aTifJiov TL
TWV opyaviKwv
o
Be
euth
TO
Biaueveiv
ev
Trj
y
af]
||
5
yap
f
verts
T?
1
Trapayiverai
om
4
j|
p
re vulg
euth 16
f
5ta/3a\oiro
5ta/3aXAerc
fl
fca/ctas
TTJV
vulg 7 fayv] desunt reliqua in euth 4
0i>crei
vulg
\\
||
9 rtj/a] j/o/xoi/ ^tei nva fl* vulg TOP avdpuTrov 1 vulg ro 1 vulg
||
vitl
||
12
TO
^wf)
Ta aev ovv \oi7rd TWV opydvwv
TTIVOV. i
fjbe\wv
ecrTL
crtfOTro?
Trpos eva yap CTKOTTOV BtaaKevrj Tracra avvTeTaKTai.
BLa(3d\\Tai ;
Trovrjpov
rj
TI
8
^corjv TO>
eTcicrKefyQ^vai
aaOevr^cTaaav Trpos Be TOV ,
TTJV
eTepov TpoTrov
oi
TrapoBov
,
eTrl
TrapdyeTat,
>7?
vofjLoOeTOva iv
||
Kpivavres f
et
||
18 TO
||
av6p(i)-
Trapovcrav e
om
\\
5e el*
fj-ovys
vulg
yevo^evov h 5ta/xez/eti
]
||
||
oiu
|!
i.
irbppw
2.
5?7
/
tuoi;p76j
sense of
]
in
A ^. 530 A) and Neo- Platonic writers. e.g.
el
4.
ofrV]
with riva /UUCTT.
and
The
Maker,
a
Plato (cp. esp. in the
apodosis begins
K.r.X., the clauses TO 5^ 5 ToO avdp. forming 17
10.
CTricTKe^LV c.
11.
For this word below cp. note on
iriffK(J>drii>cn.]
eTTKr/ce ^ews
aa6tv....Tr)v
(f>v<Tiv~\
For the
construction of this clause cp. ev TOJ
rfj
v
and
(t>dopo7roiu}...dva/j.txd{i>Ti.
c. c.
16
37
as
below. 17.
Cp.
OIJ.OTLIJ.OV
6pyavi.K&v
is
of uniform
with c.
/xeXcDi/]
&n/m.ov
27.
the whole
organic structure of the body* The phrase TO. dpyavucit /m,\r) comes from Aristotle. See Eth. N. 3. i. 16. Ta /uei/ The other bodily 19. oCi>]
organs have as their aim the maintenance of the already existing life of man.
By them
perceiving and acting re
15.
^x et l contrasted
OyCtori/xws
value,
part of the protasis.
and
14. 1
evil.
the
found
5^/x.
unassailable
zV
-.r.X.]
on the ground of moral
/cat
cised.
the (17
power of alffdrjTLKrj
Swcuus) is exerThe generative organs have evepyrjTiKT]
view the future, and secure, by the propagation of the species, the continuance of the race. in
CATECHETICAL ORATION
IO/
TWV dvOpwTrwv %(or)V, aXXa TT/DO? a\\i)v evepyeiav aicrd rjTiKij re KCLL evepyr/Tifcr} Svva/jus eva, Si wv t]
ra 8e
rfj
(frixrei,
rov /zeXXo^TO? e^et rrjv TJJV ^ia^o^v dvTeiad-
TO ^petwSe? /3Xe7ro?, r/Vo? av C LTJ rtVo? Be vo/j,i,%oneva)v eiceiva Sevrepa ;
ovv Trpbs
el
yovra.
TWV
yevvrjTifcd
8S eavTwv
TTpovoiav,
TifJiiwv elvai
OVK av TrpoTi/Aorepa Kara TO ev\oyov fcpivoiro KCLI
a)
teal
aKofj
rj
y\u>(T(Tr),
TTpo? TO St^i/e/ce? TO 76^09 rcaOcos
dOavaaia
i]
r][jLwv
Trapovarj^
TT)?
elp^rai,
ev e/ceivois
aXXw
ov jap
;
rwv
Tivl
alo-Orf-
ravra
Sie^dyerai,
earlv
crvvTrjpeiTai
a7roXauo-e&>?*
ijjjiwv
evepyovvra rov ddvarov airpaKrov elvai avi]WTov, Trdvrore irpos TO \elTrov bid
TWV
eavTrjv
ovv
eTTiyivo/u-evcov
fiTrpeTres Trepie^ei
fcaTe/JLi^dri o
rjfjbwv
AXXa
i
6
yayovcn]s vulg e
:
2
ib.
15 5ta TOI TWI/]
+ fK
hold
l
]
together]
TO xp ei &5es] utility. T LVOS civ cirj] Greg, has in the passage i Cor. xii 14 24.
conducted, carmaintained. ried on, Cp. Greg. Naz. Or. xxviii 16 Ka6 6v r6 TTCLV 9.
Sie^cryeTcu]
fapeTai re 10.
rrjs
/cat
The
senses
are
concerned
with
enjoyment.
possessive. XaiVews cp.
above.
dif^dyerai.
TT ____ ct7ro/\.]
mentioned present
om
||
far]i>...5ia\i>ffda.i.
mind
Trpos
eTepcov irakiv
St
evepff]TLK.-r} dhlnp vulg 4 13-14 5ia TUV] 5i O.VTUV vulg
maintain in being* Cp* ffweKTiicft c. 5. For this use of ^WTJ cp. c. S 5.
TOVTOV
77
|j
*
rr\v
(j)V(7i$
?}
Trapdevov Kadapas euth
|j
rrj
vulg
\\
14 airetcra-
||
17
desinit euth
cri^^x 6
i.
||
||
cKeiva e
voiJLL^ofJieviijv
wv
;
fJieTaftdvTes avro
avdpuTTU vulg
ra>
om
81?
TL
Bid TOVTWV 15
el
fjuvo Ti^piov,
0eos Tro dvOpwjrLvw /3iM,
TOV OdvaTov fjid^eTat 29.
avTicrayovo"r)s TT}? (f)vo~ec0s.
TO
With TT?I>
The TTJS
gen.
trap,
irapovffa.i>
is
diro-
wf)v
i
r.
12.
e/ceiVots] refers to
consecutive.
ra yevvyriKa..
The
ws...eZVcu] l
clause
is
So that death, though
continually operating against us, is rendered, in a way, ineffectual and fruitless. 14.
avTeurayovcrri s]
Since,
by
means of the succeeding generations, nature
ever introducing herself
is
to Jill tip the
29. was
gap?
WhyJ
it
may
be
asked,
Incarnation so long deTo this Gr. replies by laycd? adducing the illustration of the who allcnvs a disease to physician come to the surface before he applies the
his remedy.
10
dvdpa)7r6rrjTL,
rfj
TpoTrov rivd KOL
del fca0
&>9
5
GREGORY OF NYSSA
IO8
i KO\OV KOL 7TL^ipOV(Ti TOV \6yOV Kdl (fraCTlV, 9ew TO yevo/jievov, TL dv/3d\TO Trjv evepyeri Se ovtc eV appals OIHTTJS T?}? tfa/a a? TT]V eVt
TrpeTTov TCO
alav
;
7r\eov
TO
Trpoobov vTrere/jiero ; vrpo? Be TOVTO earl on rf/j^wv Xoyo?, o~o(f)ia yeyove KOI
avrfjs o Trap
5 avvTOfJios
TOV \vcnre\ovvTos
rfj
(frvaei TrpofjirjOeia
KOI yap
avaf^o\i^. OTCLV
,
10 TO
Trapd TTVKVOVGI
rd
TO
rrjv
AA
ov
15 dvOpwTcoTriTos
TO?
TOIVVV
67Ti&r}
T^? Katcias
TI
OepaTrevTrjs /jUjSev Trj
29.
f
vulg
15
||
p
i 77<Ti
4 Tr\iov rourous f
vulg
1
5
i|
9
||
aur?7s] eaur^s e
Trap
^tv
fj.(f)aviav
e
vulg
om
j|
TT}?
e
||
||
8-9
KQ.K.i$f.iv}
\6yov,
i
diem nat. Chriiti (a spurious work, printed in the edd. of Gregory) in
a passage dealing with the same question, which is plainly modelled on the present passage. See Migne, pp. 1130 i. rt 5 The following OUK] 3. passage as far as diox^ovvai rbv
there
filov
Zig. 228, 4.
off
is
in
c.
30
is
quoted
Pan. Dogm. pt
i
Euth.
in
tit.
vii
(pp.
L7rer^/u,ero]
Eq. 291
Trovrjpias
eZSo?
||
uTrere/^i/ero
Tropous] TTOI OUS 1*
roi;s
156
||
vulg
||
om
rous
12 fMcvovai ]* vulg
||
||
7.
cut
intercept,
further advance. i/TTore/xoO/xat
Cp. Ar.
ras 65oi
s
aov.
TcDf
f?rt
o-w/u.]
The same
occurs in Origen r/^ J rinc. iii 13, with reference to God s dealing with sinners. It is reproduced in the Or. in diem nat. Christi p. 1132 (Migne).
illustration
<S.
5te0#opu>s]
intrans.
Xu/i6s
humour, used of the bodily juices. When some corrupt humour steals betieath the pores oi Kara0.] it is not treated drugs which close up the body. The object of the physician in such
10.
>
luitk
cases
is to open the pores of the body and bring out the disease.
TO lurking withhidden. Xva^veiv takes here, and below, the ace. and inf., as often 12.
229, Migne). its
TTCLV-
ov/c
Trapodov d
i
to find fault with? our teaching. rt ai/e/SaXero] This question 2. dealt with by Athanasius is also ii 68. In the Or. Or. c. Ar. 29, 1.
ToO
vulg
ai>f/J.evi>
TOJ>
T^?
3 rt 5e] exstant secjq in euth
afrof g*
/cat
TOVTO
e*/caXi;0#.] eX/d cr^^i/at euth
||
Trj
dve/jieivev o
^oo~o?,
ea>
larpeiav Trpoad-
Trjv
eveo~Krf^re
Sid ||
aTrav
ev&ofJLWXovv
V7ro\ei(j)0rji>at,
om rw gnp
2
i|
a7ra
/jieOo&ev
T%VIKO)<>
yevecrOai, KCLI OUTGO yvjjivw TCO TrdOei
yovaiv.
rou?
v(j)ep7rrj
Kara^ap/jLaKeveraL
TO
dva/juevovcri
evp-
crw/jiaTL/coyv
eTrifydveiav
TWV
Trapa
crMfJua
TWV
^fyLto?
8ie(f)0opa>s
eVl
ey/cei/jLevov,
fyvcriv
TrdOrj,
rt?
airav
Trplv
,
Trpo? rrjv
ij
ETTL
ti>5o/ji.iixovi>] 1
in,
in class.
Greek.
CATECHETICAL ORATION
IOQ
Kal T*)V d$e\$OKTOviav TOV Kdiv rrpoordyei OVTTW yap TWV eVl Nwe dv0pd)7T(i) Tr}v OepaTreiav
TOV
<$>6ovov
TO)
e^eKaptyev, ov&e rrj? 5)oSo/u%a\7Tt} voaos dve/ca\v(f)0rj, ov8e rj
/carcia TJ
TWV AiyvTrrtwv r;
TWV
ou8e
t]
fyavia, ov$ /jLiat<povia,
ovbe
Oeofjua^ia, ov8e
TOV
ttpwSov
d\\a TcdvTa
T(i
TWV
?}
oaa
TOV Oeov
d
TraL^o^ovia,
Trapdvofjios
re
vrrepr}- 5
"Xcrcrvpiwv
lov&aiwv Kara TWV
ova
/cat
fJivrj^oveveTai
ev
ra?? Kadefrj^ yeveals /caTe7rpd%0rj, TTJS iaTOplas KaKOV TOV /3t^9 V Tat? TWV dvOpMTTWV IO TToXvTpOTTO)? TYJS eo>
Trpoaipeo eo
fjueTpov
e(f)6ao-e
ev
rot?
Kal
/caKia,
rj
ovv
7rel
fiXacrTavovcnjs.
i,
ovSev
aToX/jirjTov
dvBpctiTrois
T^? dppwcrTias Trpo^ayptjcretei ov/c
TI
av
609
i]v,
dicpo-
Trovijpias
Sid
TOVTOV
OepaTreia,
rj
d\\d Te\6Lw9elcrav
dp^ofjuevriv,
TO
Trpos
OepaTrevei TY)V 15
voo~ov.
Et 5t
:
30.
3
om
1
vulg
^fo^ax a]
s
!1
ta 7 oi 5e...?rai5o0oj
roptas e
cro5o/xtriV7js]
j|
ftoi o/uaxtci
om
12 iJitTpov
||
e
yo/moppa ~\eyei p) e
n euth
e0a(rei>
|j
;
The word
tieo-
occurs in Acts v 39. Similarly Chrysostom, in his panegyric on the Egyptian martyrs (ii 699, ed. Montf.), speaks of Ar/L Trroi rrfs ib.
gance.
r.
Iov8..,,fj.iai<povia j|
9
Kal /xaj/i/cwraTT/s. pride,
virep-r](pa.via\
The word
is
TT]V virepri^aviav.
om TT/J
1*
oi>5e
vulg
e^w
|:
icr-
arro-
used by the
contempt of God See exx. and insolence to men. The author of cited by Suicer. the Or. in diem nat. Christi I.e. has a similar passage rr\v Ao-ffvpiwv /cat TOV Hapovxo8ov60 op
Cp.
Is.
xxxvii 23,
24. Possibly, however, Gr. for the moment confusing the
was
Syrians with the Chaldaeans.
Cp.
Hah. 6.
35.
ii
4,
7.
3O.
As-
5.
lovSalwv] Mtat0o/ta,
9.
fathers to denote
:
77
||
ef
fj.dxos
6eo/jt,dxov
77
dg*l*p
crw//,ari/C7;s
iraidofiovia] /xiai00fta e
apaw
h
1
l
t
CTO/XITI/CT/S
4 airfKa\v(f)dr] efhn euth
6-7 oi5e
|j
war against Got/, with reference, of course, to Pharaoh. n. Christi I.e. TTOU yap See Or. in 6 Beo/maxos
]|
OepaTreiav GTL
TTJV
7rpoo~a^Orji>aL
KO.TO.4>dapevTwv
marg ra
(habet in
\6ry%iv oiTai TOV r,^eT6pov \6yov,
rt?
Kal /jLTa TO
OTI
Cp. Mt.
xxiii 34,
blood-guiltiness? Mt. ii 16 18. 7rat5o0o^t a]
^w rrjs lar.] i.e. unrecorded. Why J it may be asked, has ^
11
not sin ceased noiu that the remedy has been applied? To this Gr. answers by an illustration. When a serpent has received a deadly blow on the blow does not irnmet/ie head, diately deprive the extremities of life. In like manner sin has received its
I
GREGORY OF NYSSA
IO Sid
/jie\irai
VTTo&eiy/jiarL
d\r)6eiav.
Karomv
Koi o
ov/c
OVK
aXX
ftiov.
rwv dvOpcDTrwv
SiijfCiv
S?^7TOT6,
3O.
5i
i
vulg desinit euth /u,ews
1
cl
ap.apr^p.arwv
TOU (Tw/xaros oX/cos f 7
||
3
|j
rov
+ rw
hi*
vulg
||
Be
ovpalov
rr]v
/catciav
\ei"^rdvoi^
IBelv
TCO
eavTrjs
en
TO Trepl TOVTWV yLt^ Bid rcdvrwv
real
TO
rrianv ev air la rroLOvvrai. rrdvras rjXOev
TTJS
i5tco
rfj
fwrt/o}? Kivrfcrecos
dfyevres
ITT!
ovpeov vulg
ecrre/OTjrcu]
TO]
||
||
rrjv
rrjs
/jbe/jL^eo-Oai,,
rrjv
(paaiv, OVK
rrpos
reBvrjKe, TO
fjiev
Se rot?
ev
10 rov \6yov rov /jLvo-rrjpiov
KOL rl
r)
/3to?,
Kara
el
OV/AM KOI ean KOI
ISia)
7r\r)yio~av,
SioxXovaav rov
o^Tjy^Orjro)
V0VS aVVVeKpOVrai
XX
oi/rco?
eo-reprjrai,
Kaipito
fj,ev
dv0pa)7Tivos
o
oX/co?,
en e^rv^rat rw
o
rov
67Tt
warrep
KCLLpiaV X/3ot,
rr]v 5
rwv dfJLaprr^jidrwv nvi ra)V yvaypL/jiwv
|]
/ce0a\T?s
6
deghnp
aXXa
,
5
f
e^vx^Tcu
^i^w d
r)
o /car.
oX/cos]
Kivrjaeus]
9 rov /Si 10 /xe/x0ovrat rou ||
rw
jStw
CTT.
Arm
8vva-
1
vulg: ro f
||
12 ^flrif 6
moribund
despatch, but though not yet wholly dead.
A
it is
further ob
arises out of the fact that 77iis, it grace has not come to all. is argued, shews either a want of will or a want of power on God s Gr. replies that the objection fart. might have weight if all had not had the chance of accepting Gocfs offer. But the Christian faith has been
jection
proclaimed in all languages. Again, God has left something to man^s initiative. He is free to accept or refuse,
which to
be
and
if he
the grace not God who is blamed for such refusal, but refuses
is offered, it is
man. 3.
wcTTrep
reproduced
yap] Or.
The
in
simile is nat.
diem
in
Christi p. 1133 (Migne). rr\v
5.
6 Karbiriv 6X/c6s]
hind, OX/c6s
pent. 6.
mated.
i.e. is
Kcu/nai>]
ei/
that follows the head. used of the trail of a ser coil.
uxtoTcu]
and TTi6vfj,ia. 410 D.
See Rep. 439 E
cp.
ib.
rfjs
fan.Kr]s
Kivrjcreus]
vital
motion? 8.
Xet^d^ots]
still
in
its
rem
nants harassing the life of man* Elov is used absolutely for human life. For this sense cp. c. 8 rov j3ioi>
rrj
r]fj.uii>
veKphryri.
fffitvvva dai
(note).
dXX now Gr. d0eVres] 9. passes on to another objection, the want of universality in the spread of Christianity. But abandoning their complaint against the teaching of our religion on this point also, they make it a matter of accusation
the coil be
all
Here =
6v/u.6s
and
that.
sc.
4.
ib. 0i ,uaj] here used of spirit, the animal life, as in Plato s division of the animal part of the soul into
kept alive,
12.
epistles. i,
ani
r;
viii 9,
note).
A synonym for the commonly in St Paul s
x^P ts l
Gospel, as
Cp. Acts xx 24, Col.
i
2 Cor. vi 6 (with Lightfoot s
CA TE CHE TICA L OR A TION TrpoaOefjievwv rco e/009,
evepyea-iav
rrjv
\6yw ov piKpov eVrt TO rov Oeov irdcnv
/3ov\rj0ei>Tos
rj /JLTJ
III
velfJiai,
^
r)
d
Trdvrws
ovvrjOevros
;
u>v
oure yap d/Bov\riTOV ovOerepov KaOapevei TT}? /u-e/x-v/rew?. el ovv elvai TO dyaOov TrpocnJKei Oew, ovre d&vvarov. ru>
TL
dyaOov
irdwras
TTIOTI?, Sta TI, fyacriv, ov/c eirl
17
77
%a/?i?
5
;
1
ovv ravra
el fJiev
real
Trap
r)/j,wv
TO)
ei>
Xoyw
/careo-Keud^ero,
TO jrapd rov Oeiov Trot?
rrjv
dfjLoipovvrwv TT}? I
\enro/j.ei>ov
8
om
TO f vulg
Kdipov etyev TO TOIOVTOV ey- 10
K\rj
2 Trao-ar 1 vulg 3 rws ovv ov darepov f rcoz^Se /ue^ 1 9 TOW
f
||
!(
Tra/
dp vulg
erepov
i!
e.g.
2.
77
Acts
iv 4.
power, on
Such want of urged, shewed of will, or a lack of is
it
God
s part.
Compare with
whole section Butler s Analogy 6 Of the want of Universality in
this ii
His
not according to dpovXfjTov] does not i.e. that God will,
will to 7.
do what raura]
is
good.
i.e. Tb...d.TroK\ripovcrdai
which follows, /f, therefore, in our argument, lue had taken up this For KaraffKevd^eiv, used position. of the structure of an argument, cp.
c.
i
/caracr/cei d(ret (note).
vulg
||
||
faith being
called and the rest having no part in to assign the call. A.TroK\ripovv by lot, with the further thought of
=
1
distribution at random, a rational principle. is
and not on
Thus
a7ro-
contrasted by Origen
with TTay/m^v(j}s and wpicr^.ej W?, and co-ordinated with /card avvrvx -QSee Philocal. (ed. Rob.) p. 210, and esp. p. 242 where he says (f>povovaiv 1 -
ovd
wi/
3-4 6
(f>T]
e
||
deghnp ara
a.TTOK\ripw(nv o deos 8v 6e\et cr/cAT/ptVei. dv 5 rendering is preferable to that
dpa
This of Hervetus
Latin version of abdicaretur fides, taking diroK\-r)povv in the sense of exhaeredes facere. Cp. Ar. Pol. vii i r. 8 a,7TOK\r)povi> TOVS TrXetouj, and the cognate word d-rroKXrjpos. The idea of Gr. is that there is no exclusive or arbitrary bestowal of (in the
who
offered
translates
by God
freely to all.
It
is
In this
denial of an un-scriptural form of the doctrine of election, and in his insistence on the freedom of the will, Gregory s language recalls that of
Martyr Apol. i 43 a 7ap rbvde TIVO. dyadbv eZVcu /ecu
Justin
ei yU,aprcu
r6vde ovde eKeivos TrpocLLptcrei
rd cucrxpd vaniv TIQV
j
fj.e/j,TTTos.
/cat
aiptiadai.
rd Ka\d 8v-
T0 o-v6p(joirLov yevos, dvai-
L
T&V OTTWCrS^TTOre
(TTL
For Gr.
ntvwv. will see y.
ovd
OVTOS dirbdeKros Kal av ei fii] eXevGepa irpbs TO (pevyeiv
av\ov,
^
1 hat 8. a.TroK\-r)povff8a.L\ is dealt out at haphazard, some
K\rjp(jjTiK<j}s
1
grace on particular classes.
Revelation. 4.
at
5 TrpoarjKeL r. a. f
1573),
/SoiA.]
yu.7j
universality, either a lack
eiJ
vet^tai] ||
|j
/xej>]
while some 1. 7rpoo"^e/xeVw^] attached themselves to the loord? A67os is used as commonly in the N.T. of the preaching of the Gospel.
Cp.
TO?? dvOpcoBe \OITTWV
ySouX^aTO? d7rofc\Tjpovo-0ai, iricmVy rwv pev /ca\ov/jL6va)v, rwv
c.
s
insistence
TTpOLTTO-
on
free
7 (notes).
KaXou/x& wi ] used in
its
N.T.
sense, like /cXT/o-is, which follows, of the call to the knowledge of the
Gospel. 10.
(ace.
f
to
X ei/ ] the
The omission best
of av MSS) marks the
GREGORY OF NYSSA
112
Kara rov
K\rj/jia
el Se
/AVcrrrjpLov rrpofyepecrdaL
77 icXr/cris, ovre d^ias, ovre rjXucias, ovre ra? Kara rd eOvr] &ia(f)0pds Sia/cpivovcra Sia rovro yap rrapd rrjv 7rpa)rr)v dp^rjv rov KTjpvy/jiaro^ o/jboyXaxro-OL rcdai
eVt rravras
eOveaiv ol Statcovovvres rov \6yov
5 rot?
Oeias emrrvoias
e/c
av
/Jiijoel^ rrjs t^Sa^?}? rcov dOpocos eyevovro, &)? av ovv TTW? rt? Kara TO ev\oyov afJLOipi]creiev
rov
alriWTO
Oeov
Trdvrwv
JJLTJ
yap TOV Tra^To?
6
10 efc rov av0p(D7rov
rt/Lt?)?
rov \6yov;
eTTL/cpartjcraL
n
d<j)rJKe
Si
G^WV
rrjv e^ovcriav
dyaOwv en rov
V7rep$o\r)v TT}?
VTTO rrjv rj/juerepav
fcal
e^ovauav eivai, ov JJLOVOS e/cacrros ecrri tcvpios. rovro oe eornv rj jrpoaipecris, d$ov\wrov n ^prf/Aa KOI avre^ovaiov, OVKOVV eVt rou? ev rfj e\ev6epla TT)? oiavoias fcel/juevov. rclarei ry ^itcaiorepov av TO TOLOVTOV /AT] Trpoaa^Oevra^ 15 eyK\rj/jia /jLeraredeir), OVK
ov&e
KardOeaiv.
yap
rwv lov$aiQ)v eKK\7jaia /crjpvKara ravrov TrapaSe^a/^evcov
v 4
om ||
ert K. T. j*\id
TrptoTtjv e
7
om
e.
f
vulg
ovv
om f
||
vulg
3..
The o$v
5id
cc.
27,
"ivortk?
a
TOUTO]
rank."
parenthesis.
apodosis begins with
TTCUS
ay
ojjiby\wffffOL]
pendent on in
d7a^u)
TU)J>
TTWS d^
0^
ris]
some confusion,
ii
.
The
6
yap
r.
TT.]
text is
as rts has fallen
out of several MSS, while preserves obv. 9.
15
||
1
om
fj.eTa.6eir]
om
||
rts
r
deg*hnp vul
e
|j
TT\V
ment is now adduced to account for the want of universality in the spread
God respects man s and leaves him free to or refuse grace. accept 10. rt/x^s] by reason of the exhonour in which He held ceeding of the Gospel.
man. Acts
8 II. all at once, as cond^pows] trasted with the gradual acquirement of a language. ib. The gen. is derrjs didax-] 7.
rts
free-will
1
TLS.
4. 6.
6 oni adpows d
d
See antea
o/xori/xos]
28 (notes). 2. dias]
||
7-8 atrtwro
CUTIWVTO vulg KCLT avro f
||
8 /car avrov
1
roi^
deg*hlnp
ro deiov
||
i|
||
certainty of the conclusion stated in the apodosis. 1.
rov KeK\r^Kora Trpbs avy\\erpov Kar dp^ds rov
rov
ev 7ro\vav9pa)7r(p
\6yov
vulg
err\
errl
f
alone
Another argu-
12. rrjs
ddovXwrov
Kara, ro
TL
"X.P-]
ddf
/ecu
Cp.
c.
5
aurf^ou-
aiov xdpiros. 15.
w r^s rwi
^ecrews (note). eTrt roO II.] 16. 17.
Cp.
c.
5
OVK
a.vrChe^ovrwv avy Kara-
eKK\-r)ffia]
Acts ii 41. used here quite
generally of a gathering of people.
Cp. Acts xix 32.
CA TEC HE TICAL ORA TION TrXe/ou? oi/re?
,
TWV
Tremo-TevicoTtov ol
TOV diro(TTo\ov
OVK
ofc
e
yap
etVo?,
r)v
Kov<Tia)s
7779
TTpOTeOeicrrjs
icoivqj
dTrocfroiTrjcravTa
^aptroc,
TOV
erepov
TT)?
a\\
eavTov,
/jirj
ovoe
eTreicrOrja av.
(/>
ev
a
&vcrK\ripias eiraiTiacrOai.
AXX
31.
OVK,
\eyovcri
dvTi\oyias.
epia~TLKr/s
5
aTTOpovcriv ov8e TT/OO? TCL rotavra rrjs
yap ^vvaaOai TOV
Oeov,
dvTLTVTrcos e%ovTas dvay/cao-Tircws TTOV (f)\Kvaao-0(U TT/OO? rrjv TrapaSo^rjv TOV /C7]pvy/jLaTOs. TTOV 10 TTOV 8e 77 dpertj ; Toivvv ev TOVTOLS TO avTe^ovcT iov ;
etTrep e/3oi;/\6To, real
Se T)
TOL>?
TWV KdTopOovvTwv dkoywv eVrt
o eTraivos
T(J)V
TCO
yap TWV dtyv %wv
fjbovwv
;
d\\OTpiw
(3 ov\ri IJLCLT L
TO
TT^O?
KOL voepd fyvais, &OKOVV TrepidyearOai. ?} edv TO KCIT efovaiav o-TTO^rat, ical TTJV X^P iV r0 ^ voepov o-vvaTT(*)\e(Tev. 6t9 TI yap ^pi]o-eTai TTJ oiavoia, rrj? TOV 15 oe XoyiKrj re
om
3
t]v
oe aTrpatcTos
el
;
d
10 TTOU 5e
lit.
5uo-KX77/3ias]
The word
77
31.
aper??
31.
is
opposed
/>^/,
way
?/
luck.
ill
to Xf^ts.
^
urged,
did not God compel belief? This, Gr. replies, would have been ?y//j/
to destroy free-will,
and with
om
7
vulg
||
r)(f>dvi(TTac
cupen/c?7s f
ept(rrt/c7?s]
12
f
77] /cat
||
|j:
17 /mevoiev
Praise or blame in virtue. such a case would no longer be appli-
human actions. It is not goodness, then, but the disposition of the hearers, which is responsible for the fact that all have not received the faith. cable to s
6-7.
rrjs epiffT.
be represented indefinite article, E/HCTTIKT/S
ai>T.~\
Tijs
would
English by the a captious reply.
denotes that the opponents
reply from a
without
in
There is also a disparaging C sq. reference in di>Ti\oyias. 8.
opp. to (ri /tCp. Plato Legg. 9301?
ctya-y/cao Ti/cws]
POV\VTIKU>S.
ffVfJ-^ovXevriKbs
dV
C LTJ
v6fj.os
...ovu
free-
will,
God
Trpoatpecris fJieiveiev,
vulg
fj.i>OL
5.
||
f)
e^ovcnas efi erepco
yvco/jirjv
vulg
TrporatfeicTTjs
II
8 e/SouXero] sic codd 1
TWV fcaTa
TI
TTpoaipeicrOai
mere love of disputing,
having any serious arguments to put forward. See Plato s definition of r6 ^piffri-KOv Soph. 225
11. intransitive, K.a.TopdovvTwv~\ Gr. is thinking, those who succeed. of course, of moral success, a sense of the word which Stoicism had
brought into 13.
77
<5e
common
use.
Cp. antea
XOY.]
c.
8
77
voepa 0ucrts. ^
14.
if at the
d-rrod-rjTai.]
freedom,
it loses
it
puts aside
its
same time
its
privilege of belonging to the intellectual order? Cp. Gr. s treatment of free-will in cc. 5, 7. 15.
rrj
dtavoia]
See note on c. 6.
rrjv
n4
GREGORY OF NYSSA
/car avay/crjv
aperi^ r) a/cwrjcna dpeTTJs Be pr) ovar)?, 6 $109
l(7a
rj
jrpoaipecrecos
rr<>
o eiraivos, afcivBvvo?
KaTop6ovvTwv Kara TOV (SLov $ia<()Opd.
77
5
TOP aKO\ao~TOV
$ia/3d\\oi
rj
jap av
rt?
d^
rj
Kara TO ev\oyov
eTi
TOV
eTraivoir}
77
a^rj
rjTifJLWTai,
;
TauT?;? KaTa TO Trpo^etpov ovo-rjs eKaaTw rr)? diroKpio-ews, Svvao-Teia 3e TO {jbTj^ev rjfjbLV TWV KaTa ^v^^v elvai, (/>
KpeiTTOVi ra? avOpWTTivas Trpoaipeaeis Trpos TO OVKOVV ov rr}? d TOVVTI &OKOVV TrepidyeaOai. 10 TOV 6 tov TO e
Kpa-
TU>
d\\a
ia0ea-eu>s
TT)?
Tt
32.
TWV
^e^ofjievwv TO Kijpvy/ia.
TOVTOLS
TT^O?
TO /JidXto-Ta vulg 1
6
2.
2
||
^Stos]
there
life
honour.
loses its
vulg
and
||
then
The
perfects ^0dvLffTO.1, ^ri/iwrai, 0.^)17 pyrai imply that the result follows immediately. For this use of /3tos cp. antea cc. 8, 30 After ^rtjuwrcu / and the (notes). Paris edd. have the gloss /cat /ca0 ifMapfj.i>r)i>
moves
in
xwpet 6
reason
Xo7os,
accordance with
sin may aKivdwos] dulged in with impunity.
be
ib.
&KPLTOS]
distinctions
bad
life
10.
in
i.e.
the
between a good and a
no longer
^7/c\T]/xa]
exist. It
is
not
God
s
hearers, which is responsible for the fact that all have not received the "Gospel.
Another ground of
objection
the death of Christ, or, if not the death, at least the shame attending But without such death our it. is
Lord^s assumption of Jiuman nature zvould have been incomplete. The death again ivas necessary in order
$iv
et?
OavaTov
eiju,ap/j.evTjv
32.
hp
13
om
TO f
||
that man might be delivered from death. By dying Christ stretched
out His
hand
him
to
tip
has
Christ
to
fallen
man
to raise
The union which
life.
effected
with mankind
enables us to share in His resurrecThe death upon the Cross has tio)t. a mystic meaning, and reveals His
no less than His 7 he projecting arms of
nature
the Cross witness openly to our eyes the fact that Christ binds all Crea tion to Himself, and brings all things into
harmony.
His Death was fol
lowed by His Resurrection arid As cension, which bore unmistakeable testimony to His Divine pcnver.
goodness, but the disposition of the
32.
xad
humanity.
and all difference the manner of life be
with regard to comes no longer discernible^
+ /cai
5 5ta/3aAot
dvTl\
T0)l>
o\cos
Divine
fate.
3.
TTapa
fjuev /jLiyoe
TJTI/ZWTCU]
avLKTjros
vulg
Ti
13.
TO
/-idXio-Ta jutv]
The
corre
introduced by el /ecu below. The objection is first stated in a more sweeping form. Gr. s opponent protests against the introduction of death in any form The into the plan of redemption.
sponding clause
is
<5e
clause
and
is
To.../m.T]8e...8fiv
paralleled
answers to
below by TO
rl,
IJ.T]...
CATECHETICAL ORATION e\0elv
irelpav
TOVTOV
rf)
pqa"T(t)vr)S
eSei
TO
VTrepe^pvcrav
TTJV
d\\d KOL 8/ya
(f)V(Tiv,
irepiovaia TJ}? ^>vvd^Lew^ TO Sotcovv KaTepydaacrOai,.
115
Svvacrdai, el
dv
fj,era
Se /cal irdviw^
TOVTO yevecrOai /card TLva \6yov airoppijTov, d\X ovv Tft) ttTtyLtft) Tt? TpOTTCD TOV OdVCtTOV K(l 6v(3
fJUTj
pi<7
av yevoiTO,
TOV
9r}l>ai.
TI
KOLOV
tyrjcri,
SLCL
yVOis d7Tpyd%Tai.
7}
^? dvOpwTroTTjTO? TJ}?
jrpocnj\lraTO, T^/ureA.?)?
/jur)
TWV T^?
$
dv
TOV yap aTrai; fjieTaa^elv irdvTWv e8et ^evecrOai TCOV
ev Tc3 evl
av
Trepacri, TT}?
TTpodeo-^
rj
i&iwfJidTwv
^)ucre&j? rjfMwv
rt? &i
SLCL
TOLVVV Svo
el
(f)i>o~6(i)s.
ii\r)/j,/jLV7)<>
ov%
e/jieive
dvBpw- 10
TOV
ecfre^rjs
TOV eTepov
d^ra/jbevov.
dfcpifieias KaTa/jiaOcov TO /jLvcrTijpiov ev
Sid Trjv yeveo Lv
U
TOV fldvaTOV, 15
Tepov
eiTroi
d\\d
TO ejjL7ra\Lv TOV OavaTov ^dptv 7rapa\7](f)0ijvaL TTJV
6
5
aTavpov OdvaTOS aTifJiOTepo^ ; OTI TOV BdvaTov pev dvayovv KOI TTpos TavTa (fra/jiev ;
4
om
om
yap
TUV
1
fMrj
yevecrdai.
e
vulg
||
||
1*
vulg
8 Karfp-yafcTai i5iw/x,aroj
1
vulg
||
1
rw
5
vulg ||
||
with ease, /xerci, pacrrcivT??] without submission to suffering. ei 5^ /cat] A modified form 3. 2.
of the preceding objection. If for some inscrutable reason (/card rtim \6yoi> a-jrop^TOv) it was necessary that Christ should die, the shameful manner of His death might in any
case have been avoided. TO^
66.va.Tov
/Jiff]
Gr. gives
to the objection against the introduction of death into the
The
first is
introduced
The the present clause. second follows in the clause beginning rctxa 5 &v rts. The complete assumption of human nature rendered the death necessary. still by ptv
in
A
it was to be found in man s need of deliverance from death. The particular manner of the death, i.e. Crucifixion, he
stronger necessity for
artyu,a>
e
/J.TJ
TO;
vulg
ari/ia;
dg*hnp 7670^6
e
[j
13
||
om
f
justifies below in the passage beginn i n g o ^e crrai/pos. With Gregory s
treatment of the whole question cp. Ath. de Inc. cc. 21 25. 10. iSiwadra?^] Cp. c. 26 p. 101 (note) ib.
n.
and
c. 27 init. duo Trepacrt] Cp. c. 27. T evi] i.e. birth. ToO ^0.
i.e.
death.
two answers
Divine plan.
/JLTJ
12 e/meve
paBwv
14
i.e.
7.
<JUyLt/3e/3r//cei
12
With
^treXT^s] a\f/a/jt.ei>ov
but half complete. supply
we must
avrou.
rd%a 5 &v rts] A still stronger 13. argument (euXoywrepov). The death was necessary to deliver man from death. 5t aitpipeias] A more exact 14. knowledge of the revelation shews a deeper significance in the Death of Christ. T6 /j.vffTrjpLov is here used
in a general sense for the Christian
revelation.
8
2
GREGORY OF NYSSA ov yap TOV
v7ro&vTai
Ti/crjv
Oavdrov c^ucreco?
5
rc3
%ipa
a)OC
7nKV fyas
eTrl
Trjv
ovv 0X779
e Set
rj/Jids
eirel
rrjv
TOV
rc
wr)V
yeveaOai TOV Oavdrov TrdXiv eTrdvobov, olovel opeyaiv Bid TOVTO Trpos TO rifjieTepov
dva/caXov/jievos. rjfjboyv
wv
Seo/ze^o? o del
^fjaat,
yeveo~iv,
TT)?
eic
rrjv
KetfJLevw
TOCTOVTOV rc3 0avdra) irpocnjyyio-ev, CKTOV TTJS ve/cpOTrjTos (ityaaOai KOI ap^r^v Sovvai TTJ fyvaei TT}? TTTW/jia,
TOJ
avao~Tdo~e(i)S
iSia)
crwfJuaTi,
o\ov
$vvdp,ei avvava-
Trj
orTrjo-a? TOV avOpwirov. 7TLor) yap OVK d\\o0v, dXTC eV 10 TOV r)fjLTpov (^vpafjiaTOf; o 0eo$6%os av6pw7ro<5 TJV, 6 Sta
vu ^g
dghnp r.
fl
ow] $wv
I
l*vid
2 yevvrfcnv f 1 vulg vulg T ^ v vu jg pey W i/] |i
om
^
||
,.
i|
veKporrfTL Trpoaa^acrdai. e
TT;
1
dvva/jt.ei
vulg
9 aXXaxodev
j|
Thdrt s i. ^7?
aorist
to
is
Rom.
Ign.
f
l* vid
a.
r?;^
||
The force of the enter into life. Cp. 6 f^r] e/JiTrcdifffjTe /x.ot
||
3 oXws
||
+ /cat
el* f
fl
1
e5ei yevea6ai. 0X775
||
vi
vulg
vulg
10 o...a^^pw7ros]
7
[|
8-9
||
.
7)...ffap% l*
v
r. a
vulg
8irm vulg Thdrt
ib.
ai/
The
acr^cu]
c. 15 deov dv(pvaews (note).
Cp.
ai//aa6ai.
consecutive after rcxroO-
inf. is
TOV. ] 25 TOV yap Cp. OVTOS e^TJiTTai TO. The MSS, however, are divided in the present The passage between $&v and reading fwf may be due to the tendency of the group // to para Fronto Ducaeus phrase the text. thinks that the phrase 6 del may contain a reference to Heb. vii 25, but this is very improbable. Krab., following the Latin Version of the Paris edd., renders aeternus, though he retains fav in his text. For the
6 del w*
ib.
c.
6i>ra.
u>v
&v cp. Ex. iii 14, Ps. Rev. i. 8. 6. Krab. rightly trans Trrco^ct] lates cadaver, following Hervetus. Fronto Ducaeus, however, suggests lapsum, in view of Kvirrei Trpos TOV TreTTTW/cdra below. phrase 6
del
Ixxxix (xc)
7.
TOV
Cp.
vKp6Tf)To
fi lOV
Trj
2,
and
6t$
Our
7)/JiiOV
ibid.
Trj 77
c.
8 init. TO
Kp6T7]Ti
fffieWV-
vKp6Tr)s...TrepiT^df]
ddavaaiav state
l
KTi
of death.
vaei.
O\OV...TOV di/#.] ,the whole body as well as soul.
8-9.
man, 9.
i.e.
eTreidr]
yap]
The
passage
which follows as far as dvopducrai TOV KeifAfvov is reproduced in Theodoret Dial, iii (Impatibilis), p. 300 (Migne). 10.
01/pdyu.aros]
The
use of this
word, which lit. means a lump of or clay dough, is derived from such passages as Rom. ix 21, xi 16, i Cor. v 7. Cp. Numb, xv 19, 20. It is used by patristic writers to denote the human body, human nature,
Cp. Gen.
the ii
lump
of
humanity.
7.
ib. 6 deoSoxos This &v9puiros] inexact language might seem to indi cate that the humanity of Christ was itself a personal subject. In later times, when Nestorianism had arisen,
such language would have been avoided. The expression has been altered in the text of/ and the Paris edd. into i] 6eo56xos ffdp. Forsimi-
CATECHETICAL ORATION
I
I/
r^9 avaardcretos crvve7rap6e\s ry Oeorrjri, wajrep ejrl TOV /cad 77/y-a? a-w/xaro? 77 TOV evos TU*V alcrO^r^picov evepyeia airav rrjv crvvaiaQ^div ayei, TO
7T/30?
TOU
77
avaTCLcris
jjiepovs
re
Acal
o\ov
/cara TO 5
>ie.p^eTai,
etc
TOV
fjuepovs
eiri
ovv efa) TOV elrcoTos ev TW tcvTTTei ?rpo? TOV TreTTTWKOTa
Ti
crvv6K$i,8o[jLevi].
el
(jiavOdvo/jLev,
fjLVO-rrjpiM
TTOLV
r^vwfjievov r?}? (pvorews
<7uj>e^e?
TO
TO
7r
T<
r]vu>fjbei>ov
o Se o~Tavpo<$ TO dvopOwaai, TOV tceifjievov ; el fjiev Tiva KOL eTepov Trepie^ei \oyov f3a6vTepov, elbetev 10 av ol TWV /cpvTTTwv eVitcTTO/oe?. o 8 ovv 6/9 77/10,9 etc 6
67rl
ecrrcos"
waaav deghnp Thdrt rom
3 a-n-ar] ej/os
in
I
om evos vulg 5 om Kara Thdrt rom ||
g
||
Hevov Thdrt TTi
f
rw
VUlg
lar
xxix
of J!
||
ai/op^.j
|!
I I
^vo-T-rjpiov
ai/a
1 KpVTTTO/J.l><Ji}V
1
VUlg
vulg j|
notes.
oWep
6?rt
T.]
<7^-
///^
y/<^
action of one of the organs of sense communicates a common sensation to the whole which is united with the The MSS are particular member. 1
divided between
The
and
irdaav.
found in the Hut edition of Theodoret.
latter
Roman
a.irav
reading
is
the alteration of airav into Tracrav before o~vvaicrQri(ri.v is a natural one For the idea for scribes to make. cp. i Cor. xii 26, 27. Ka.9a.irep e^6s TWOS] as though 4. the whole of human nature were one living being. T??s 0i;(rews here refers specially to human nature, but the whole idea is based on the Platonic view of the Universe as faov ?{j.\{/vSee Plato Tim. 30, and esp. Xov. 69 C irav Tboe ^vveffTTjcra.To, ^ov v 1
f$a
airavTa,
fyov
ad6.va.Ta. Te.
Enc.
p. 71
D
ev
aiVy
||
dvijTa
Similarly Synes. Calv. !5ei yap, ofyuu, elvai TOV
f
Thdrt
ro] roi
||
Thdrt rom
10
a
||
4
TIJ/OS
desunt folia nonnulla
:
f ffvvdidofji.ei
r]
vulg (rfpStSo-
1
d /mvaTypiov Thdrt rom //.ey] 77/utj/ 1 et /XT;
eTTtCTTOptS l*vul
language see Greg. Naz. Or. 19, xxx 2, with Dr Mason s
i.
a,(.aQt}<Ji.v
[]
TOL>
ffvv$i$oiJ.vris
7
j|
TOV
e/c
7-8
e/c
roc]
||
9
e?rt
TO]
vulg
yulg
faov
CK
{uu
view see Ritter and Freller Hist, of A. Philosophy, vol.
For Plotinus
iv p. 581 ff., and, for the Stoic conception of crv/UTrddeia with regard to the Universe, Zeller Stoics, Epiciireans and Sceptics pp. 183 ff. the particular TOV /u.povs~\ 5. member i.e. Christ, whose Resurrection, by virtue of the avfj.ira.6eia of humanity, becomes a principle of life for the race. l
crui/e/vStSo/xei r/] being impart7. ed from the member to (lie -whole, by reason of the continuity and unity of the race? now Gr. 6 5 aTavpos] 9. passes on to give a second reason for the manner of the death of
Christ.
Gr. eTepov] exhaust the mystical teaching of the Cross in what he is about to say. It may have some other deeper meaning, for those who are versed in mystical 10.
does
el
not
fj.ev
TWO.
profess
Ko.1
to
GREGORY OF NYSSA TOIOVTOV
tftcet,
TOV v^frj\oTp6v re /cal
o 5 7T/00?
TrdvTws
ov-)(l
TIS
fjiil;is
TO dvOpdOTTlVOV, T?}? flV
ev
evayye\i(o o TL /j,ij TOIOVTOV ru>
TOV
efJLalverai
T?}? TTpd^eO)?
TJ
(f>Wl>1]S
Kara
Trdvra
eTreiBrj
OeioTepov \6yov yeyevrjTai, KOI OVK eGTiv
/cal
ei prjTai
eariv.
icai
Oeiov
dl>0pO)-
TOV Be /caTa TO /cpvTTTov voov/jievov OVT(is, d/c6\ov0ov di eir/ KOA ev rco /jiepei s,
TO Oelov
/ji(j)aii
TOVTW
TO
fjiev
fjirj
OavaTw KaOopav TO
TO)
dvOpcoTrivov, ev Be
10 TroXvTrpay/jLoveiv TO OtioTCpov. OeoTijTOs TO Bid TcdvTwv
)/ceu>
2
\oyov]
fli.ov
l*
vitl
vulg
i>
4
rt>)
o]
||
irm
ffKoirw
following passage
is
e/c
TrapaSocrewj,
an interpretation which had be
come
traditional
See
notes
among the churches. below. a ETrucrrwp conversant with, word,
poetical practised in. l.
/card
T.
v\f/.]
Gr. here ex
pounds the principle on which the All allegorical interpretation rests. words and events (KCU aprtTai /cat 76ytvrjTai) in the Gospel have a higher
and more divine meaning than that which lies upon the surface. There is a mixture of the human and divine element in Scripture. Cp. Origen in Lev. Hoin. v, and see Platonists Christian Bigg pp. 136 foil.
6.
c.
di^ayofji,^vrjs]
28 (note).
tvayy.]
eV
TpoirM
(f)v<Ti
ov yap av TL
om
w defh^np Thdrt irm
f
||
3 ecrrt rt
w vulg
ev
||
1
p
||
<pa.iveTO.L
o
/J.T)
e
||
avBpwirw vulg
rpOTrw]
||
I
Thdrt rom
KpvwTuv i.e. the hidden teaching. sense of Scripture. He is referring to the allegorical method of interpreta tion, which was so marked a feature of the school of Origen. Gr. claims his that own exposition in the i.e.
rfj
TCCLV yLtepo? o-v/jLTrape/CTeivecrQai
p ovdfv TOIOVTOV eanv vulg 8 5e] 5ia \* 9 da.va.Tu} Thdrt"
/cal
TU>
yap i$wv ecrrt TT}? TWV OVTWV
eTreiorj
r
>
Kara
aXX
/3XeVetF, irapopav Se TO eTepov,
fjiev
Cp. Sit^dyercu
ib. TOV 5e K. T. KpvirTov] Awhile the mystical sense manifests the divine
element. a.Ko\o\^ov K. T.X.] These words 7. as tar as TroXuTrpay/j.ovtii TO BeiOTtpov are quoted by Theodoret Dial, iii
300 (Migne) with
(Impatibilis) reference to
p.
ddavaTif) for for TpOTTlfi.
davaTtf),
the two natures in There are however con Christ. siderable variations in the text of the passage as it appears in the edd. of Theodoret, Sirmond reading
ib.
ev
rcfj
/j.^pfL
and
a.vdpuirt
in
roi To;]
this
part also, i.e. in regard to the death of Christ, no less than the other events of His life. TroXi TTpcry/zoi eu ] 10. Cp. c. to TToAi/Trpcry/uocnVT/s
(note).
The apodosis begins ib. eTreidri] with TOVTO 5ia TOV aTavpov. cri extend 12. ,u7rape/CTei throughout the nature of existing *
e
things
in
duration?
part. continuance.
e?;ery
1
CA TE CHE TICA L OR A 77ON ev TCO elvai,
ov
?}
Qeia
ev TO) OVTI (Jievov
/it?)
eariv,
rjv
evai rot? ovaiv 77 Sid TOV (TTavpov
119
TO Se
ef dvdytcrjs Tricrreveiv ev TWV OVTCOV TOVTO
TOV /car
rerpa^
avTov
rov /meaov, icaO o vrpo? eavrov 6
e/c
6 TO irdv Trpos
l^
earl, ra?
ovo-iv
dvw
r)
TL
TMV ovrwv
voelrai,
TO 7T\dyiov irepaTa Sia/3a[vi 6 Trpocr/SoXas h lf
9
||
TOVTO 5ta
3.
Ath.
larly
afc
7
||
om
rot}
7f.
rourw
ecrri
vulg
(rraupoO] c.
f
||
||
4.
p.
5.
TtTpa-)(ri\ seeing is divided into four
ws
^/c
roO
fj.(rov]
that
77
||
ra /card
TT^OO?
dv TOIVVV
evvoia.
8 eairrw \* vld vulg
its
parts. so that from
the centre^ where the whole converges, the projections are four in number? Ilpo3o\ds refers of course to the four divisions of the Cross diverg
ing from the centre. 6. 6 rt] resumes the TOVTO. rw Kaipf] i.e. the hour when 7. he carried out the plan of redemption by the death on the Cross.
Eunom.
c.
r.
6dvaTov
v
p.
T?}S K.
ib.
696 (Migne).
figure
rj
Simi
25 says that
.
p.
Kara),
rj
||
ll ra TrAcryia e vulg Trpo? ra TrXcryia
507) Extendit ergo in passione manus suas orbernque dimensus est ut iam tune ostenderet ab ortu solis usque ad occasum magnum populum ex omnibus linguis et tribubus congregatum sub alas suas venturum. Gr. presents the same thought in a fine passage in Christi Kcsurr. Or. i pp. 621 ft (Migne). Cp. also contra Ennom.
v
(f>vaei$ nrpos fiiav O,VTOV (TVvdyWV. V jdp IO
om rw d
Christ spread out His hands upon the Cross to draw to Him, and unite in one, both Jew and Gentile. Cp. Lactantius Divin, Instit. iv 26
(Migne,
5
eavrov avv&ewv re KOI crvvap-
Sm
KOI dpfJUOVlCiV $1
T rot?
&N
Cp.
olK.~\
708 (Migne), the same phrase occurs. Gr. Similarly speaks of r\ KCLTO, TO Trades OIK. and 77 Kara TOV aTavpbv OIK. 7 he dispensation of His death. OiKovo/j.ia is here used of the plan of redemption. See c. 5 rrji/ /car
where
1
avdpuirov oiKOvo/j.iav (note). ir. rd /cara TO TT. Tr^para] boundaries on either side 12.
diafiaivet.
i)
Zvvoia]
the
thought
For the idea cp. passes over to. in Chr. A esurr. Or. i I.e. fi\ei]/ov yap ei s TOV ovpavbv, Kal TO. /fdrw fiddr) XoyiafMy KaTaforjffov, ^KTeivov TTL rd 7rXa7ta Kal rd axpa TTJS TOV TTaVTOS (TVffTdffeUS TT]V 5ldvoiav, Kal \6yiffai TIS iartv i] raOra Ai>d-
r
TOV
dvva/^ts, olov rts (nVSeayio?
TravTos
yii>ofj.ei>Tj.
Kal
ev TT) diavoia
i]
6\f/ei
Trepl
u>5
Trjs
TOV ^ or the yx a P affffTaL aTavpov attempt to find the symbolism of the Cross in nature see Methodius adv. Porphyrium c. i (ed. Bonw. p.
346).
GREGORY OF NYSSA
I2O eirovpavltov
TWV VTro^Ooviwv
rj
TOV TravTOS Treparcof (TOV TrpoaTravTa
TJ)V dvcrracriv,
OeoTrjs,
?;
Xoyo9
Trepi
rj/jLMV
\6yov
Sia(j)6pTai.
rot9 fcdrco
{j-^r^Xoiv
re
tcai
ovSev 6
inrepKeifjievov,
ovo/J-aros
i]
TVTTOV
T)
t]
KTIGI
e/ceivov ?rpo9 eavrrjv
8t
ecrrt, tcai
TWV avw
yiveTai,
(frwvrjs
%/3?)
TMI>
eVel ovv Trdaa irpos avrov
10 Kal Trepi CLVTOV
TMV 7r\a
KCLI
St dfceivov crvjji^vofievwv, eSet
JS
etre
TL
^vva^kvwv TO
fjia\\ov eVSetfacr^at
rot? ovaiv
TTCLV /xepo?
etre
aXXo
iTe ^vva/jLLv eLTe ao(f)iav etre
etcaTepov
Xo ytcryLtco
rco
ra TrdvTa crvve^ovo a.
Oeorrjra rrjv fyvaiv ravTvjv ovofjud^eadai
5 S?;
K.CL&
7ravTa%ov
Kara
/JLOVIJ
evOewpovfjievr) /cal ev TO) eivciL
TWV
77
i
yia>v
vrpo?
fiovov $i dfcoijs ^yita? 7rpo$
fj,r/
d\\d
Kal
rrjv TT}?
deorrjros Karavorjcnv
TTJV O^TLV
yeveo dai ra)V v^lrrj\orepcov vorjfjidTwv &i&dcrKa\oi>, o /ueya? op/jn^Oel^ IlaOAo? /jivaraywyel TOV Iv
006V
teal
Xaov, ^vva/juiv aurot? eWi#et9 ^^ T7y9 oi,8ao-/ca\las TL TO /3d6o$ fcal TO v-^ro^, TO T ?rXaTO9
TO
TO 4
om
e<JTi
9
||
TO f
3.
eKaaTijv yap TOV aTavpov 7rpo/3o\r]V ISiw
/jurf/co?.
f
0eti}pov/Jii>r)
vulg
?rpos |i
is
preceded
presence of Deity. 10. [cxxxix] 8 TO UTrep/c.] 7. di ivafjui
5e
677]
Tracra
7rpo
.
TWO.
5
i|
aurov
7r/?oa7raj>T$i]
thought
1
|j
everywhere your and met by the Cp. Ps. cxxxviii
...TOV
flvai
Travros virep-
expression or phrase. 10Trtpt auTov] about Him," i.e. by reason of the Divine immanence. 8.
0u
or
?7S
K.T.X.]
form of
1
vrjs]
lit.
grown together
And through Him
with.
acquires union throughout, the parts above being, through Him, connected with below,
with one 13.
vi(l
6
om
rt
ui/
os]
om
e
|l
TO
7
roi
dhnp
and
the opposite sides 1
another."
ciXXd
Kal
TT?I>
o l/ tf]
The
virepK. |j
18 TO
el*
v
"
1
/J.-TJKOS]
vulg
Cross teaches
sublime
by the spectacle which
thoughts it
offers to
the eyes. 6 tfe;/] St Paul starts from 15. the spectacle of the Cross with its four projections. Eph. iii 18. Gr. has the same application in in Chr. Kesnrr. Or. i p. 624 (Migne). Cp. Jren. v 17. 4; Rulinus Comm. in 14; Aug. flfe Doctr. Symb. Apost. 6V;;
.
ii
41 (62). ^
ib.
those
[;
17 TO
f avfj,TTpo^o\r)v l*
Cp. prol.
TT)I
dehnp
vulg
KfiiJ.vr]v.
title
%ipa
^vtrTay^yel] initiates Cp. Ign. Eph. 12 llavXov ffu/uLfJ.vffTa.1 TOV i)yiaa-fj.eyov. For the Christian application of terms which were used of the heathen mysteries see Phil, iv 12, i Cor. ii 7 lie. Cp. also Wisd. viii 4. See further note on fj.vrjde io i c. 33. ib.
CATECHETICAL ORATION /carovofjid^ei, vtyos
\6v.
TO vTrepe^ov, ftdOos Se TO /jLrjKos ra? 7r\ayias eVracre^?
fjuev
TrXaro? re Kal
,
121
o-atyeaTepov eTepwOi TO TOLOVTOV vo^pa 717)09 olpai, Troiel ol$ (frrjcrlv OTL Ez/ TO* ovofJiaTi XptcrroO irav Kafji^reu eTrovpaviwv Kal 7riyeio)V /cal
/cal
VTav6a
KaTa^Ooviwv.
fjiia
5
trpocr-
TWV eirovpavLwv
TO oia ^eaov
TTCLV
rjyopia BLa\a/jL/3dv6(,,
Kepauav
Trjv jjiearjv
TOVTO fjueiJuaOr^KafJiev Kal V7ro%0ovi(0v ovo/jidcras eirLyeiov. ra Se drro TOVTOV TOITOV aTaupov TO fJLVdTrjpiov.
Trepl
avTa KaTa TO ciKoXovOov Kal Trapa TWV aTcldTwv TO TTOI)? V7ro\rjtyeci)s.
a? Bid TOV
Trepie^ei 6 \oyo^,
/jirjoev
o/jioXoyeLcrOai 10
crcoyu-aro?
yevo^evas
Trpos TO elvai 7ronj(rao~0ai, /car
T
/nera
(f)aii>eo~daL
TTJV
dvdcrTaaiv
/3ov\OLTo jrapelvai re avTols 6 Kepaiav] Kaipeav (3avei
h
l*
vi
1
/ecu
14 etpcu] avaaTrjvai
||
yaiav vulg 1
vulg
the i. rets 7r\a7i as e/crdtreis] extensions on each side? i.e. the two horizontal arms of the Cross. erepw#t]
3.
Phil,
ii
10. ^
6.
fjxayv Kepalav]
TTJJ/
the central
Kepai a is used of the yard-arm of a ship. Here it refers to the transverse beam which divides the upright beam of the Cross; cross-beam.^
hence
Cp.
is
it
irav TO
/cat
called
OLO. fj-f^ov
vTroxQoviwv
17
Kepaia.
/j.eari
T&V eirovpaviuv
below.
/JLTJ
Gr.
||
which
includes
Gr. both TrXdTOS and 9.
TO,
vi
1
1
vulg
vulg Xa/i-
TrpeTrot /trats
13.
viroKri^effiv elrat.
Jn
xix
34
[Mt.
xxvii 49]. 14.
Trpos
TO to
impediment
etVcu] offered existence.
his
no Gr.
ace.
to
tion.
/i^/cos.
5^ d?r6 TouTOf]
a.
to
.
cirLydwv,
r.
/u,ecr&>
refers
/
Trpoffriyopia]
Kal ev
thinking of the Resurrection life. best MSS read eiVcu, while / and the Paris edd. have d^ao T^vai, which is obviously a conjectural emenda-
TOV T^J /J.TJKOVS eKa-Tepov Kepalav Te Kal TrXaTous 6v6 uaTt diacr rjfj.a.ii wj p-iq.
/w.
ore 15
//-a^^rat?,
7 KaraXa/x/Sai/et l* /J.a.8.
l
kind of secondary predicate. 7^ events which follow, as contained in the account, are so consistent in character, that even unbelievers erY. Kara TO d/c. i.e. consistent with the character of a Divine Being. 10. ws] depends upon roiavra. u. dfoTrpeirovs VTTO\.~\ Cp. c. 10 rrjv BeoTrpeirij didvoiav and c. 24 8ei yap 5td iravTuv TO dtlov ev TOLL S
the
ib.
TOi9
opcofjievov
15 rois
uses
language closely resembling this in passage already cited from c. Ennoni. v p. 696 (Migne) where he says TT/V 5e tyKdptriov Ka.0
||
6eojrpe-
7-779
T
e/jLfAeivai
yLtr/
KaTa TOV
criSrjpov
&>?
d\\oTpiov eivai
The words
aTa TO axbXovOov form a
is
The
prob. a referwhere the phrase ec p.ff^ avT&v is also found. 16.
/UTJ
ence to
bpu/u.ei oi ]
Lk.
xxiv
36,
GREGORY OF NYSSA
122
elcroftov
rr}?
re
Trjs
TrpocrL
/jbaOiyras rfj 7rpoo (f)vcnjo
TOL>?
7ray ye\~\.eo 0ai re Kal TO r
,
TWV 6vpwv
oid
avrwv
yu-er
TOV
elvai, /cal
i^ecrOai, /cal rco p.ev 5
TOV ovpavov dvievai,
&e voovfjuevw Travra^ov elvai,
ra>
iaTopia, ovStv rr}? eK TWV \oyicr Trepie^ei v ias Trpocrbeerai vrpo? TO 6eld re eivai Kal
oaa ToiavTa
rj
rr)<>
K.CL&
10
8i;f/a/xea)?. 7Tpl wv ovSev TOV \6you TO ai)To6ev Sie^LEi^ai,
Ka<7Tov
(f)V(TLp
p,epo<$
et re
1
fj.r)dev]
vulg
||
fl
vulg
1
Jn xx
1.
dcr68ov]
7T/)0(70U(777(7et]
||
om
present inf. eivai repro eijj.1 of the Evangelist. fj.r]devl /meat})] Cp. c. 6 TroXXy
duces the
4. TOJ ^tea-y (note).
4-5.
/xei
T<
/f
a^terai]
5.
10.
d\V
5e
(f)aivo/j.evi{}...Tt^
//;
mind?
eye... to the
Acts
CTretS^]
i
||
om
n
8eiv e
Kara]
||
irepi.
= a sacramental sacraments have not yet been mentioned, and the /cat before Kara TO \ovrpov K.T.\. definitely ij connects what Gr. says with what sense of ^vaT-qpLov
19. Jll
The
i/oou/xe/^w]
8
||
e*
XX 22. avrdov elvai] Mt. xxviii
TO /xer
3.
20.
ie
6 \oyia ^wv~\ \oywv d a\\] exstant sqq in euth 457
vulg ||
12 eire 0wncr/Lta
2.
bvofjLaaiav
TOVTOV /3pa%ea
Trepl
fj.T]8
eK<paii>ovTos
TT/OO? TTJV
LT6
$OV\OITO rt?
etre TraKiyyeveo-iav
(f)(t)Ti(Tfjia
ovSev
av e^ot Kal i
vrrep
TL dX^J eTreiorj ep,$aivovTos. ICTTLV Kara TO Kal TJ oiKovo/jua, b \ovTpov
,
10
olfiai
9.
Here Gr. passes
rite,
as
precedes, i.e. the /j.vaTr)pi.a of the Incarnation and the Cross. the dis u. i] Kara TO \ ot/c.j
pensation of the washing. Cp. Eph. v 26, Tit. iii 5, the latter of which passages
supplies
also
the
word
on
to the subject of the next section of His treatise, in which he deals with
baptism. The whole of the follow ing passage, as far as TO eirrjyyeXfjievov
OVK dfj.(pi^d\\ovTes in
c.
34,
is
quoted in Euth. Zig. Pan. Dogm. tit. xxv pp. i252ff. (Migne). a part of the ib. fAV(rTiK&v 5.] Mu
refers to the earlier sense of
a
revealed
truth
Christian
religion.
Cp.
piov,
/jLvarripiov
no
rrjs
reference
dXydetas. to
here
/j.v
of c.
9
There the
the T6 is
other
12. 0wTt
-
Similarly Gr. says, Christi p. 592 (Migne) Kl Kdi TO /J.VffTLKOV, L OTTOV 7TfeO/x.a TO fatrvpovv, TO 6ep[j.bv, TO /cat Kalov TO TTi poetS^s, TOI)S dcre/yas For alterna TOI)S TTKTTOi s (puTifyv. tive titles of Baptism see Clem. Al. Paed. i 6 (p. 113, Potter), Greg. Naz. Or. xl p. 698.
fjLavdavbvrwv.
in
Bapt.
5u>p
CATECHETICAL ORATION 1
33. OTI,
IVTreiSai/
TOV OvrfTov
yap Trap
7rl
erepav yeveaiv e^evpeOrjvai,
(iKo\ov9ov
TOP OvrjTov Trapayovcnjs ftiov (ITTO
/j,r)Te
KdTO\.r) yovo av,
dp^ofievrjv^
<j)6opas
XX
r
et?
/jitjT
TO TOLOVTOV
TJ^LMV
7T/30? T7)V ^WTjV /JLeTci/3aivovTO$,
TrpMTrjs yeveaea)^
r)V TTJS
12$
ddavarov ^WTJV
els
5
TOV yeyevvrj/jievov Trapdyovaav, tV, waTrep etc ^J^TT}? r creco? 6vr}Tov ef (ivdy/cr]? TO yevvr]fjievov vTrearTj, ovrws
e
:
T^?
/Lt^
ryevrjTai
TO yevvw/^evov KpelTTov CTreiBav ovv TOVTWV $>6opas
Trapa&exo/jLevrjs (f)Bopdi
ex TOV BavaTOv
T>)?
KOi TWV TOIOVTWV (IKOVCTWO LV KOL 7TpoBi8a )^0(t)O L TOP TpOTTOV, IO OTL ev^r) Trpos 6eov /cal %dpiTos ovpavias e7ri/c\rj(7^ ical /
33. 4 yevvr)fft.v euth 7 vulg 6 yeyfvr}/j.i>ov dehp TO y. 8 7e^j/77
1
uo-irep
1
||
||
||
||
CHAPS. XXXIII Chaps.
i.
XL.
XXXIII
33. Just as the natural birth is our introduction to this mortal life, so the new birth of baptism is our introduction to eternal life. The means by which this regeneration is
||
+ yev-
10
prayer to God, the invocation of Divine tfrace, water, and faith. If it be asked how these effect the beginning of a neiv life, it may be sufficient to reply that we do not understand how the natural process of generation effects the production of a human being. In either case the answer is the same. The result is due to the presence and working of the Divine Power, using
THE SACRAMENTS. XXXVI.
natural means
to effect
some higher
end.
On
Baptism.
The protasis is resumed by ovv TQVTWV, and the apodosis begins at dvcnreid&s t^ovcri. 2.
Trpos
farjv] i.e. to eternal
T/JJ>
life.
effected is
11. i
61
fvxv
#] Cp. Justin Ap. re KO.L airelv vrjffTevrov 0eov irpo-rjfj.apTT.
euxe0"0cu
ovres
irapa
Tijiut-eviov
TU>V
&(pe(riv
avv(.\)\o^vwv
OiddcrKovrai,
Kal
r)/j.u)v
crvvvriaTevbvTUv
avrois. ib.
^ciptroj
^Tri /cXTjcrts]
ovp.
Cp.
in Bapt. Christi p. 584 (Migne) TO vdwp ovdev &\\o Tvyx&vov 77 vSup, a.va.Kcuviti rov d^Bpcoirov et s rrjv vot]rr\v dvay^vvrja-iv,
TOS
fu\oyov
r^s Avudev x-P L ~ de Bapt is mo
avr6
:
421 (Migne) TTO.V 05wp fwirrjdeLov et s ToO /SaTTTttr/xaTos xP et a rr\v ^6vov dv evpr) TriarLv rov \a/x/3dp.
For Gr.
s
further
tismum
treatment of Baptism his
treatise
Christi, esp. pp.
in
Bap-
581, 584,
585 (Migne). i.
||
euth 45
i
see
1
i
||
1
dopav]
TO rotoOToi
">
vovros, iep^ws.
]
explained by on.
Kal
evXoyiav rov ayid^ovros
GREGORY OF NYSSA
124
wv TO
vScop KOI TTtcrrt? earl St
Tdl
SvarTreiOcOS
fJLVarrjpiOV,
/3Xe7roz Te9,
ou
o>9
7rl
fjbvr)6el(ii
yiveTcu
TVTTCOS,
e^apKf-l
dyayelv crvyKardOecriv. a/ip/cd
/CLVO
10 avdpwTTOS
yii>Tai
%a)ov KaTa{3a\\,o/ji6vov. o \oyicr/jLa) Tivl
6(7Tli>
3
om
vulg
9 76^ ^
ij
+
2.
yUL O
e
dXXd
T^ptoj
here
]
vulg
opa<ns
approaches Cp. c. 34
which includes the ritual action, the material employed, and the formula of Baptism. et>pyovfj.ei>ov,
Trj
The
7rayy.]
grace pro-
mised
in Baptism is a spiritual gift. can the bestowal of such a coincide with the gift be said to performance of an outward, bodily act?In in Bapt. Christi p. 581 (Migne) Gr. defends the sacramental
How
principle by a different argument from that of the present chapter. ^WTJS a-px^yos] 5. Apx- is here used as an adjective. source
A
1
of
life.
6.
ywyti
words
fj.vTjde io i]
(note). fJLveiv
Cp.
On and
c.
the
32 /Avarause of the
/m,vcrT7]piov
with
reference to the Christian Sacraments see Lightfoot s note on Ign.
Eph.
12.
ovBels
/J.TJV
eiceivov
|[
\oyos
Tiydp KQIVQV
om 8.
fl vulg rou rpoirov p
fj.vovfj.evots
|j
f
TOV
ev
TTJV
||
crTrep^art
7rpo&r)\ov, 77009
eV
||
rijs /ivcrrt/fTjs Tavrr)s oiKovo/JLias. ib. -jrpos TO 0ati/.] i.e. TO aw/ma-
3.
yap, TOV rpoTrov
TTCLGIV 6Vro?
||
1
Soy/jLaros
669 d(f)Op/j,rjv T/}9 (rvaTCLcrea)?
7rpo$
[|
7
the sense of sacrament.
TI/CWS
TO{)
777)09
6 4 077cri^ en 5 yevo/j-ev-rj e avrXws e 8 avTepwrrjffd} /m.ev vulg rof dnp 12 e&vpia KUv 1 vulg euth 45
(TU/uLa.TiKoi>
/ATJ
vri-
e^oiev
yu-r/
TO TfiOavov efyevpicrKwv.
dv0pa)7rov
0^09
$6/0.9
TOt?
etVep
avTepwrrjcrwi
TO
crcoyLtaTt/cw?
cW<7yu,eo>?
\6yo^
yevvrjcrews
(f)aLv6fJLVOV
yiVOfJ,ev
01/9,
TT^O?
;
tt7rXo>9
T^9 Kara
fyacriv,
TOV vBciTOS
5 67TL/C\ rjO lS /
7p,
TO
TTpO?
Trayye\ia TO ev^r) Kal
crvfJLfBdivov rfj
7rco9
V6pyovfj,i>ov.
T??9 dvayevvr/
e^OVCTt
?rept
|j
||
OewpovfJLevrjv
om
13
e^ et VU ^S
||
il
d
Cp. c. 5 TWV avrtXeyovTuv earl Karadeaews (note).
w
||
ou/c
criry/farcitfecrti ]
TT)S
crvy-
TTWS &. eKelvo yiv.] Cp. in 9-10. Bapt. Christi p. 584 (Migne) TTUJS ij vypa /cat d/xop^os oucrta avdpuTros
yiverai;
The same
used by Justin (Ap.
\
illustration
is
19) in treating
of the resurrection of the body, and also by Methodius de Resurr. ii 20 (ed. Bonw. p. 235). 10. a^op/j-riv] Cp. c. at>T
T&V KO\UV ras
5
d,<pop/j.d.f
iravrwv
tyKara-
(note). Kctra/3aA\.] used of the sowing of seed in Plat. Theaet. 149. Cp. ffKfi>a
11.
Ileb. xi
n.
ib.
dXAd
ib.
ev
Yet surely in fj-rjv] that case there is no principle which discovers by any process of calculation the probable cause. 6 pos] of a the definition 13. man. This is a common sense of the word in philosophical writers. e/ceiJ
y]
i.e
ry
a"irtp/j.aTi.
CATECHETICAL ORATION crwyfcpivo/jievos
;
ecm, vov KOI
avOpwiros \o
/
rivl evOewpelTui TTOLOTTJTI, KCU Tr\elov
vypa
al(jQj]cnv
KaTaXafJiftdvei
opwfjuevov
TOVTO
TOIVVV
rjv
epcorrjOev- 5
earl TTKTTOV ef etcelvov a-varr/vcu Sid rov uSaro? yLvo/jLevrj irrepl TT}?
TTco?
teal
res d TTOKpivov^Oa.
TWV
on
6eLa $vvd/j,l etcelvo eanv e/celvo TO aKivrirov Trapovcnis ovv e/ca ov TO vTrotceifjievov
fjirj
el
dj>evepyiiTOi>.
yap Trpo^eipov eanv
eVet re
rjpwTr^fjievwv eiTrelv
ryiveraL, 179
Kol
r)
TOV tear
ov&ei>
evvoia.
^^vkaQai Trapd TWV
el/cos earrtv d*7r6icpl(riv r^Jilv
TWV on
125
aXX
TOP di Opa)7Tov,
OeLa Swa/u? Trpo? dvOpwrrov T) TO fjierarroiel (^aivop.evov, TT}? ecr^aT?;? av ei
ToaavTJjv TO)
etcel
TO>
eKfLva. e
vulg
y/JLuv
i
7
e.
1
avrov
+ /cat
||
1
vulg
||
euth
Trvev/J-aros
rursus incipit g
:
e/ceti o
II
||
9 epwrajyuei aw
12 Trpos]
||
yevofj.evrjs f
ets
f
vulg
1
8
j|
om
e/ceivos
||
16
||
re ehn
vulg
1
n
(f>~r)(Tiv
||
||
-rrpoxfipov] ||
10
e/cai/o
5e] Sat
d
||
vulg
1.
7roi6rr;ra]
2.
r5tai o?7Tt/c6i ]
merely introduces the question
quality.
Cp.
6
c.
Tr?!/
The 8i>va/uuv (note). definition of man as fyov \oycKov..., vov KO.L eiTLffTrifj. rjs 5eKTt.K6v was a dLavorjTLKrjv
common
one. See Cic. Acad. ii 21. 3.
,*
||
||
vulg
f
Se
||
||
om
e
TL
;
o avdpujros vulg vulg (rvyKpivo/J.evr)v f Tr\eov dehnp euth 5 yevecrdai t]^(.v 3 Bewpeirat. dehnp euth e yivea-dai dhnp euth 6 e| eKewov TTHTTOV dehnp euth 7 om
u5aros]
!|
Trporepov a.
|j
l^wfj
VypOTTJTL KOi eiKOVi deOV
pOV/LLl>,
TroiOTTjra; (rvyKpi.vofji.evo5
I
6ta f
olecrOaL Trpo? TVJV eKTT\ripto(Tiv 15
TL KOLVOV, (paaiv, V$CLTI Kal
CiVTOVS
KOIVOV, 7T/309
\
Trpoo-jmapTvpovvTa?
TOVTW TO Oelov
[Jiepei
TOV ^eX^yLtaro?.
2
6e(t)
Reid
s
note on
7rot6r77rt]
TO inroKeL/uLevov] used here in matter as vXrj. opposed to form Cp. Arist. 1.
1
its
Aristotelian sense of
Pol.
i
/JLCVOV
a ^/. of attendant
For ^ewp. with an circumstances. adv. or adverbial clause, see c. 16 5 TO oaov ... ^ewpetrat Is seen to possess a quality (note). 5ieo5t/c<2>s
TTUJS
K.T.\.
oto*>
X^w
8.
2
e^
ou
<5e
vcpavT-rj fj.v
v\7)v TO VTroKei-
aTrortXerrat
rt
Zpyov,
Zpia, dvopiavToiroL^
The matter does not xc^^^^. produce the man, but tJie Divine power changes the visible thing into 5e
a
man
nature?
s
1
14.
ofnioistness."
4.
rfv
Toivvv]
it is
which, by those
credible?
The reply then
probable,
whom we The
may
asked
be
given
how
6rt is recitative,
it
is
and
aTOvelv]
relaxed 15.
iv
;
fr.
hence
ry
See Lightfoot
&TOVOS, to be
yw^pet] s note
slack,
powerless.
in this respect.
on Col.
ii
16.
1
GREGORY OF NYSSA
126 A,V ovBev TifiitoTarov
TOVTOV
TO Trapdoogov, el Oeov fiouXofievov TT/JO? TO TO vypov /JLeTapaivei. TO laov Kal errl
e/cel
^(>ov
^i^ev eivai
(j)a^ei>
TrapovcTia 7T/J09
dav[jLa<JTov
OeLa
el
d(f)0apo-iav /jueTao-fcevd^eL TO ev
TTJ
5
AXXa
34.
^rjTovatv aTro&ei^iv TOV Trapelvai TO Oeiov TCOV
7r
^ivo^vwv
TOUTO
Se
6
/caXov/mevov.
dvayvcoTCi) 7ra\iv TO, KCLTOTCLV e^Tacr/jieva.
TOV
yap
rj
Sid crap/cos r]fjuv GTrtfyavelo av Oeiav elvai TOV TrapovTOS \6you avvT]yopt,a )
10
OS
Tr\v
yap TOV 6eov e
4
||
elvai TOV ev
34.
5
aapKi 7
TW a
p
ytacr/x.w
vulg i.
Ti[j.iii)TaToi>
Legg.
p.
i*y oi/ ]
Krai),
expression.
766 A
a
Platonic
quotes
&i>6puiros
Plat. 8e,
u>s
/cat
yiyveaTO ev T. 0.] 4. transforms what born in a nature subject to corrup tion into a state of incorruption, i.e. by the regeneration of baptism. 34. Wliat proof it may be asked, ^
is
1
,
have we of the presence of the Divine Being, when invoked in Baptism?
To
this Gr. replies that the miracles of the incarnate Christ shew that the Divine power has been present
among men. Moreover God is a God of truth, and He has promised to be present with believers who call upon Him.
Add
baptismal
to this the fact that the is preceded rite by the
invocation of
God through prayer,
and we thus have more than
sufficient
proof of His operation in the sacra ment. In human generation the Divine power acts through the human parents without any stich invocation. In baptism there is the
God s power,
in accordance with His promise to be present in action of
this
way, cooperating with the human and at the same time there is
will,
the help ivhich comes through prayer. Such prayer, even if it does not effect an addition to the grace received, does
not hinder its opera/ion. 77ie opera tion of grace then in baptism is due to the fact that He Who promised it
Divine, while. His Divinity
is
shewn by
is
miracles.
eTrt ayi-acr/AM T. 7.] 7. for the For e?rt sanctijication of the rite? to denote purpose see c. 5 CTTI TOVTOIS
(note). TO.
8.
/car.
our
e.]
preceding
the argument by which Gr. has established the Divine nature of Christ in cc. 1 1, 12. investigations,
/caracr/cei
9.
i.e.
l
proof
Tj]
,
KO.Tao Ktva is (note). ib. T7]v 5ia aapKos] eTTi
roO dia crapnos
7][Mii>
cp. prol.
Cp.
c.
12
(pavepwtfei>TOS
6eov (note). 1 1 8et.-x_6evTo$} agrees with the substantival clause TOV debv dvat K.T.A., the whole forming a gen. absolute. Aeta;/ra /c.r.X. forms a .
subordinate clause, TOV ...(pavepwdevra.
ehn and Euth.
is
dependent
on
The reading
of
an attempt to sim
plify the construction.
l
For when
it
CA TE CHE TICA L OR A TION TWV
rot? Sttt
avvaTreSei^OTj TO
faz^Ta,
Kara Travra Kaipov OVTCOV ecrrt TIS L&IOV T?}?
eanv
7r7Jyye\rai., /cal ev
eTrifcaXov/jLevois
Tot?
7roSet^e&)?
yivofjievois
Sid
eivai
#eoT?7TO? TO
T7/9
8e
TO)
ye\/Aevov OVK
TTpOS TO
d/jLLKTW?
dtyev&el
TTJV
et9 TO
CLVTMV TreTTLarev/core^, iSiov Se 10
Bav/JLarcov
TU>V
I
/cat
5ta r. r.
e.
deglmp euth ovres f
II
#. ||
0ai//xaTWJ/
7.
1
vulg
[|
elm euth
t5tov...et5ores
om
8
9 irpoffSeo^tda. d
10-11
Trapelvai
j|
om
TOJ 1*
TO
TO Se 7rp07] ryela 0ai, TTJV Sid
dfj,(f)i{3T<>.
0.
^LV
A/reOSo?
vTrocr^ecreta^
r
i^tov
pecry KOI efcdcrra)
fjieveiv
Trapeivai TO 9elov TrpocrSeoifieda, TO fiev 6eov
OVKGT ovv av erepas
crvvzivai.
5
yvwpi^ov(ra, OVTCOS d\\d p^rfv ael 5
d\r)9eia.
TTLCTTevovTwv elvai, KOI ev nraai
TGOV
ev
r
fyvcruv rj
(f>varea)<>
Se/-
avrov
w&irep yap e/cdaTov raw
rrjv
rj
6eia<$
eavTOv
(pvcriv
irapelvai rot? yivo/jievois
e7TiK\tja-ax;.
IStorrjs
TrapeaeaOai rot?
rrjv
Oavjjiao-t,
>yivo/jLeva)v
127
Ban/naff LUV f
GUI
fl
vulg
/xei
vulg
||
4
\\
10 aurov
||
13 OVK]
tSiorT/s
ou/cer
/cat
vulg
fj.fj
f
||
1
vulg
dhnp
rts f
om
||
a
desinit euth
wj
shewn that He Who was mani fested in the flesh is God, seeing that He revealed His own nature by means of the ivonders exhibited in the events of His life. 2.
awedeixdT]]
The two argu
ments on which Gr.
rests his proof operation of God through sacraments are: (i) the Incarnation has shewn that God s power has been at work among men. (2) Christ s promise to be present with the faith ful and have special intercourse with them can be relied upon, because God is a God of truth. The present passage deals with the former of these. The latter is the subject of the following sentences.
of the
ib.
rot s
7ti/o/xe^ots]
He
Cp. supra
was shewn that what is done every
T&V yLvo^v^v.
//
present at time that He is itivoked? is
4.
5.
t
StoTTjs]
peculiarity?
dXXa ^v}
l
well, then:
ib.
xiv
Jn
6.
del Tra.p^aeada.C\ Mt. vii 13, xv 7, 16, xvi 23. ev Mt. xviii 20, xxviii
20. ev Tracrt
nevew]
Jn xv 4
foil.
have intercourse avvelvai] Jn xiv 23. 12. ev 8e rw d\j/.] that the thing is there in virtue of the unfailing truth of the promise. TO while the fact 13. TrpoTjy.] that the invocation by prayer pre
promised
<5e
cedes the tutes as
Divine dispensation consti were a superabundance of
it
Gr. means that the facts al ready cited are sufficient to prove the working of Divine grace, apart from the argument derived from the
proof.
invocation of illustrates
of
God by
his
prayer.
meaning
human
by
He
the
generation in which Divine power cooperates with human effort irrespective of such invocation.
analogy
GREGORY OF NYSSA eias ofcovofjias rrepiovaa r? rov Kara Oeov e7TLTe\elaOai TO evepyov-
fc\r)o-iv T?}9
T??9 el
fjievov
at
yap eVi roO erepov
ryevvoiinwv
TO Oelov,
ea"riv
paiCTos
KaOws
Swdfjiei,
Sia7r\dcrcrovo-i,
eiprjrai,
Trap
e7riK\rj@fj
JJUTJ
rov Oeov
TJJ
el
dvOpwrroTroiiav
TT}?
op^at, KCLV
ev
TO
r/9
o~7rov$
rj
rw jTvevfj-ariKw T^9 yevvr) crews KOI Oeov TrapecrecrOai, Tot9 yivo/jievois 7rrjyye\^evov KOI 10 Trjv Trap eavrov ^vva^iv evreOeiKOTOs TCO epyw, KaOci jjba\\ov ev 9
/cat
rrjv
Bid
TO 15 TO^ TI\LOV
op/^rjv
T7}9
Trpoaipeaews
rj^erepa^
Tr}9
e^ovo-r}^,
el
7rpo$
TO
J
o-v/ L7rapa\i]
ev^rj^ avfjifjia^ia, p^aXXov e7rire\e^
KadaTrep yap ol e7TL(j)avo~ai ovoev dfjift^vvovo-i TO
(T7rov$a^o/jievoL> ;
ev^opevoi ov$e /JLTJV d^pr]o~Tov eivai Trpocrev^o/jLevcDV crTrov&rjv, el Trepl TOV 6e
TU>
avTOL
,
TOV
Oeov
ifceTevovaiv,
4 Trap avrois 9
yu>o/u.i
d 5e 1
8
1
f
5
[|
TO
6.
ois] jSouXo/iej ots f
vulg
1|
TreTracTjU. ]
67rt0ai at
5t
ovrws
vulg
Triri.crTev[J.evoi
||
om
evxys e
yvo/j.i>ois
ol
1
5t ei/x^s f
vulg
15 eatirots e
fl* vlj
j|
to
means.
rite
TTJS
/JLVO-TIKTJS
7.
aTrpaKTOs]
operative
their effort
and fruitless.
is
in-
1
if,
at
the
same
time, the help which comes through be duly invited. 1
prayer 14.
Kaddirep
/c.r.X.j
The purpose
of this illustration appears to be to shew that, even apart from any invocation to God to bestow His grace,
way
constitute suffiin the
His presence
e7rt0aO(rat] a
word found
in
14.
of auros see Col. i 20. 1
cru/zTr.]
in this
For this eavroZs. auroiV] 15. reflexive use of the oblique cases
26. et
||
of baptism.
Eph. v
KaOa TreTTtcrr.] on the strength 10. of such passages e.g. as Eph. v 25, 12.
deghnp
||
come
il>.
5.
8 yevecrews ||
cient proof of
TavTrjs otVoro/xtas. iv Tots ^irpoffdev] in c. 33.
||
10 /ca^ws vulg 14 7p] om 16 /tj o/zei oi ] eao^evov fg 1
His Divine power and His promise
oi /coyo/zi as] here used of that which of the Divine plan relates to the use of sacramental i.
infra
||
vulg
part
Cp.
Ka-rd
TreTreiafjievoL
in
6.
any
Lightfoot
s
note
on
that which happens
Trdt Tws] case?
18. OUTWS ot ireTrei
We
request to God.
CATECHETICAL ORATION dtyevSri TOV e7rayyei\afievov
rrjv ovcrav ovtc
^d
TT}?
TO yap iravTws wveivai
dirocrTpefyovcriv.
bid TO deov elvai TOV e7rayyei\d/jivov 7re7Tio~TVTai
OLCL
TrdvTMV TO
H
35.
8e
irapelvai
TO
6t9
TO
v8cop /ca^oSo? tcai
4 o rpis]
L
eti
j
om
fts
om
at] a
fg
l
f
dg*hnp
/u,ucrTiK<2>v
(rvfj-fioXuv KOLVuvlq.
rr)i>
eBuov re /cat
(rwr^piav Kpa-
Similarly in in Bapt. Christi p. 581 (Migne) Gr. speaks Of T7JS /J.VCTTLKrjS TTpd^WS. rvi>ff6ai..
3.
i.e.
TTpoffdrjK rjv]
their
by
prayers. -
o
cri 4. e?rai.
i
eu cu]
e/cdcrroj
cp.
supra
^.
fj.apTvpia] 12.
i i
5.
77
5e
supra and 35.
6"r.
r^s cc.
t/
JAvaTtfptov. 10
!
||
5
35. 9
ro] rov fh
e/c
ets
vulg rpets defg*hnp
1
rrj rcDv
g
ira.pei.van.
i. ^vaTLK7}^...oiK.] through this sacramental dispensation. For this use of /mvffTiKos with reference to the sacraments cp. c. Ennoni. xi p. 880
(Migne)
1
1 eii>cu
Se 5
TO et? Tpls eV
e yu-TrepieX
rpovro? ou TOOTOVTOV
6 TT)? crwTrjpias rifjLwv
yap
77
ovo/jiiav d
Oelov
avTwyeveaOai TOV avOpwirov, eTepov 7TLorj
29
TravTcos Trapeivai
V7roo"%(7iv
Tivd TTOIOVVTCU
TTpoaOijfcrjv
17
1
11,
;^(?z
unfolds
tJie
See inner
of which Baptism The imitation of Christ
stages,
the first. consists in
is
the break with sin begun in baptism. The two things which contribute to the overthrow of sin are repentance, and the copying of the death of Christ, so far as the poverty of our nature allows. Our rising again out of the
water corresponds
to
Chrisfs rising
and shwvs the ease with which Christ first, and man
from
the tomb,
kind after Him, pass to their resur rection. The htimble beginning made in baptism
is
a necessary prelude
to
our rising again to a blessed and divine life. For those who lack the
significance of the rite of baptism. T/ie redemptive acts of Christ, His Death and Resurrection, rather than His teaching, are the means by which man s salvation is effected. These must be reproduced or copied by His
purifying grace of baptism there will
Baptism is the means by which we imitate what Christ did. The threefold immersion and rising
the threefold immersion of the person in it?
again from the water represent the three days bit rial and resurrection. But in our case the process of the
here is the inner teaching contained in the rite of baptism, which he
disciples.
1
resurrection S.
is
only accomplished in
a resurrection, but in their place of the washing of baptism, there is prepared the re also be case,
in
fining fire. els
9.
x
1
6,
10.
xi
rpt s] 10.
Cp.
/uLVffTrjpLov]
expounds
Trl
And
The
in this chapter.
rpi s
Acts
/J.v
1
GREGORY OF NYSSA
3o
TT? Kara
ia^rjv
rrjv
dVTWV WV
$1
Koivwviav, epyw TTJV
evepyo? yeyovev ocrov TOV av9pW7TOV V
ixiTiyjjcrectiS
7TOirj(7V 6 TTjV ^corjv
7TpO<$
evepyrjaas, iva Sia T
Trap avrov Kal avpaTroOewBeicjrj^ TO avyyeves avr Ka f* vulg
/cara r. 5i5.
T.
v.
its effectiveness so
did not
\
much
to
f
oive
instruction
way of teaching? For v<pr)yr)(ns, which is a Platonic word, see note c. 4 sub Jin. The on v(j)7)yov/m.(i words /caret r. did. define the character
by
oi>
The essence of such instruction. of the Gospel lies, according to Gr., not so much in the verbal teaching of Christ, as in the redemptive acts of His life. For the idea uTroffTas /cotj/.] 2. that the Death and Resurrection of Christ were representative and cor
He
which
in
acts,
porate
unites
mankind with Himself, according the teaching of St Paul (Rom. 3 n), cp. Ign. Magn. 5 cV eav
audaip^rus ^w/xev TO ds TO avTou Trades, TO
fj,7j
da.velv
CLVTOV OVK fjitxpt-S
GTIV iv
TJ/J.IV
ou fj.Tavor](Tiijaij
to vi
ou
diroffiv
^inyrn. ^ eis TO irddos, .
di>do~Ta(Tis. It is a i]fj.u)v special feature of the treatment of the Atonement in Athanasius. See c. Ar. ii 7. e.g. de Inc. 8, 37
6
iariv
;
3.
?p"yw...{
epyriaas] explanatory
Seeing that He has accomplished fact. Christ did *Epyu) opposed to Xtryy. not merely teach men how life could be found. He actually effected it of
l
firoiri
made
in
of
an
life
them through
human
His assumption
nature.
ffvvairo6e<j}0ei(n]{\
the idea see r)fJ.TpOl
,
TO 6elov idea of a
c.
tVOL
25 Mxre/xt;^?? TO
i-7rtfjLi^i
r)/J.fTpOV
irpbs TO
TTj
yevTjTai delov.
tfeuxris
of
human
TTpOS
The nature
resulting from the Incarnation
is
vay/caiov
crwStacrwc^j ai vul
found as early as Irenaeus (iv praef. It 3 Jin., 4). 38. appears in Clement and Origen, and is of common occurrence in Athanasius later fathers. The scriptural starting point of the phrase is to be found in the two passages Ps. Ixxxi (Ixxxii) 6 and 2 Pet. 4. Cp. also
and
i
iv
Eph.
17
By Athanasius
24.
it
frequently associated with the idea of immortality. He also has the expressions renew and deify Ar. ii 47, hallow and deify c. is
Ar. iii 39, adopt and deify c. Ar. i 39. In using such language, however, these writers carefully dis tinguish the Sonship of Christ from the adoption of Christians. See further on the history of the terms
c.
and
OeuffLS
Harnack
Beo-Troi^ais
Hist,
of Dogni. (Fng. tr. ) vol. iii 164 note 2 Inge Bampton Lectures On p. 13 and App. C. pp. 356 ff. ;
the #e wcris of the Lord
Origen
in
says
s
Cels.
c.
humanity iii 474
Rob.
p. 124) TO de (Philocal. BvrjTOV avTov ffui/ma Kal rr\v dvdpuTrivrjv iv aura; ^v~)(_riv TT) wpos eKelvov
ed.
ov H.QVOV KOLVWvia /cat
/cat
irpo
TTJTOS
Beov
TO
:
TT)v
/cat
<pa/ut.ev
LS
/U.TaTL ibid.
00l>
again
TrowTrjTa TOV &VTJTOV l7/aou
(3ov\T]6^i>Tos
aitfepiov
ei>J:o~i
txtivov deio-
TTJS
and
TOU
Kal
/jLeyuTTd
KKOLV(^V7)KOTa
[3ep\r]Kfi>ai
/caret
dXXct
ret
dvaKpdfffi
dav/j.acrToi
Cp. c. 37 ffvvaTToOfwOrj TO dv 6 paw LVOV, and for 4.
airav
crap/cos
criDyUa
irpovoia
/xera/SaXefi/
eis
deiav TroioTrjTa;
] Cp. c. 5 ws olKelov .rep fj.ev TOV TO vdojp etfat (note). depa, TLO de
5.
6/u.6(pv\oi
e/carepou
KOL
.
6fJ.6v\oi>
.
CATECHETICAL ORATION riva rpojrov, ev
r\v eTTLVorjOrjvai
ev
eOewpijOij,
Kara rov dp^yov erro/Jievois
rd rarer ircd Trpos
Si
01
u*v /3\e7rov(7iv
rrjs
^COTJS
rjfjia)V
r)/j.wv
/caropOwOfj
rot? 5
Sarrep jap Trapd rwv
rrerraibev-
rrjv orc\iriKr)v efLrreipiav
avayovrai
rrjv
7T/30?
Kivrjaiv TraiSeuo/jLevoi, 6 Se a/u-ero^o?
rov
eTro/juevov irpos
fyrjaiv o aTrocrroXo?,
/ca0a>s
u>a,
aa)rr]pias
r?)?
JJLI^O-L^.
rj
rt9 rjv crvyyeveid re /cal
TOIVVV iSeiv ev rio~iv o
*i
jjievcov
oS
Trapa rov
ryivofjuevois
rol
131
evpvO/jiOv re /cal tv6rr\iov
rrpdrrwv ro TrpoSeiKvv/jievov Kara rov avrov 10 fju^vei,
/Jirj
roiavrrjs e}jL7reLpias
rrjs
rporrov rc5 vrpo? rrjv awrr]piav rjfjiwv e^rjyov/jbevw o!? 60-77 Trpos ro dyaOov eornv i] aTrovor) o/^otw? ejrecrOaL, ro Trap avrov rrpoSeL^Oev etV epyov ov ayovras. yap eari Trpos ro iaov /caravrrjaai vrepa?, Std rwv ofjioiwv o&evcravras. KaOdrrep ynp ol ra? rayv 15 fjirf
Sia
yLtt/i?; cre&)9
el f* 1
efg
|l
8
4 edeupydr)} eirevoydii e
||
uv
di
vitl vulg 14 aya-yovTas l*
1.
tTrii>oridr)i>a.(.
8 i.K.a.iQv TpoTTov
1 I
/carapricrat 1*
||
Cp.
\
OL
fiXfTrovcnv
22
c.
TOV
iiT i.v Qt]Qr\v at.
||
ot
l*g
1 1
||
eva-
g*p
7ra<.devo/J.evuv
om
vulg
iravTO.*
h
||
vulg dat. of interest. 6.
used here as
6
who
wcTTrep
For what l
7p]
arc trained by
as
tJity
done
they see into rhythmical and orderly nioveto in on skill arms by merit are led
reference is, of course, to the rite of baptism. on O/ULOLOTTIS. Ilp6$ rov rjy. depends
Ei/oTrAios is used trained tacticians. of the metrical time adapted to the tune of a march. Cp. Ar. Nub. 651
ib.
ei.a]
more than a synonym iv r. 71^.]
2.
l
in
by him who follows?
little
for O^OIOTTJS.
what
is
1
The
ev rlffLf ...edewprjdri] Gewpei-
34.
as usual is a mere synonym for elvaL or ylyveaOai. For the expression eii/at ev or yiyvecrdai ev cp. c. I fftiau
ib.
OTTJS farjs...Kadiiy.]
the Author
1
life."
6
4.
aTTocrroXos]
Heb.
ii
10.
Athanasius and Gregory of Nazianzus, includes the Epistle Gr.,
like
among
those of St Paul.
Ko.TopQuQr)\ lit. may be set right, may be directed in accord5.
ance with. Spav
OTTCHOS ecrrt
Cp. Aesch. Cho. 512
KaTwpdwffai
ToZs
fir.
Hence
ruv pvd/nuv it
is
/car
used of a
rhythmical movement. rr.
rw
e^yov^ev^} i.e. Jesus is e^. governed by e-rreadai.. They who have an equal zeal for what is good must in like Christ.
v fafj...elvai.
of
eiraiovd evoirXiov.
...
T
manner follow imitation
by
way
Him who
of careful conducts us to
our salvation. 16. Xafivplvduv TrXdvas] the windTwv otKuv shows ings of mazes. that Gr. has in view some such building as the labyrinth of Minos of Crete.
<j>pevi.
92
GREGORY OF NYSSA
132
rs
TTOL/CLe^ovros eTrirv^oiev, /caroTTiv rro^evoi re ical aTrarri\ds rwv OL/CCDV dvaarpotyds ^ne^ep^ovrai^
OVK aV Ste^eXOoVreS,
ovrw 5
VOTJO~OV
fjiOL
/JiT)
elvat, rf)
d&ie^irrirov
o8oO \d/3oiTO &i
/Car 1%VOS eTTO/JievOi TtO TTpodjOVri,
rov rov fiiov rovrov \a(Bvptv6ov
teal
dv9pa>Trivrj
(frvaei, el JJL^ rt? rijs
o ev avro) ryevofievos
779
avrrfs
Kareo-rr) rou
e^w
rou Oavarov (frpovpav, y TO ei\aiov rov dv rl ovv Trepl rov dpxrjyov rr}? crwrrjpias 7TpiO"%60 rj. 10 eOeao-dfjieOa
ovtcrpii^epov vetcpwcnv /cal iraXiv (DTJV. KCLI roiovrov ev ^JJLLV eTnvorjdjjvaL o/jtoLco/jia. %pr) T/9 ovv earlv r) eTrii oia St 179 /cal ev TJJMV 7r\r)povrai rov
Kivov yeyovoros
Trap
nva
oi/ceiov J
;
n
ovv
re
5 /c\iverai
Kara
/cal
/cal
/jii/jLija^
rj
ro
array
;
e^i %Mpov,
fyvcrtv
rrjv
veicpwOev ryrjv,
rro\\rjv Se Trpos
fcara/cpvTrrerai.
ev
r)
a\\ij\a
crvyyeveiav e^ei yij re /cal vScop, p,ova rwv o-roi^eiwv fiapea re ovra /cal /carco^epTJ, /cal ev a\\ij\oi$ pevovra errei ovv rov /caOrjyovfjievov /cal &i* d\\r/\(iov KparovjJLeva. rrjv
rrjs
20
r)fAU)V o
&>?}9
(f)vcn,v,
77
Odvaros vrroyeios /card
rov Oavdrov
/JLL/JLTJCTLS 77
SiarvTrovrai o-roi^eiw.
avOpwrcos dva\,a/3a)v 3
/J.-TJ]
ij.fi
||
\
om
9
om
ai/aXuerai f
om
l
ei
vulg
(ftdopav
re
1
\*
TJ/JLUV
vulg
rrjv
\*
vulg
||
o
dhn
n om
19 inroyeios]
||
Thucyd.
iii
24 Xa/36//evot
6pu>v.
81
ib.
entered side
^j]
He who
by which
succeeded in passing out-
His environment.
8.
TOV
it
l
(ppovpdv]
Qavarov
pares (ppovpq.
Plato eff/j.fi>
Cp.
(ppovpqi.
Phaed. ol
c.
23
ev
Trj
Krab. com62 K
OK
deg*hnp
+ /cat
ehl vulg
TLVL
17. 18.
TOV dvOpwTrov] here used of mankind as a whole. 10. vtKpwfftv] a state of death. 1
15
||
j|
8 (ppovpav] K\iverac re] /cat ||
21 a-rroTvir- vulg
= /cdrw epo/tiej>a.
dXX. /cpar.J
held by one
1
another.
is represented 21. StaruTTourai] in the neighbouring element. (jr. has the same idea in in Bapt^ Christi p. 585 (Migne) tiri de TO crvyyeves rrfs 7^? 0"roixeiW, ro vdwp, epxo/J.VOL,KeLi>uea.vTovs(yKpv7rTO[j.ev>
ws
&vdpuTroi.
ib.
en
rw
dvwOev
vrroyeuov
rrjv
/carw0ep?j] 5t
6
e/celvos
aSte^oSeuroj
7
j|
rt
odov]
veaffai cp.
ruv
yivo/juevrj ev
ve/cporrjra /juerd
om
6
|i
yeyove
rrjv Koivrjv
rjfjiwv
/cal
take to the same path* P ar this use of the gen. with Xa^a/Sd6.
Trap
i
6
cwri^p
ib.
6
Cor. 22.
Trj yrj.
&vu6ev xv 47.
&vd.]
dvaXa/Swi/] after state of death?
sumed a
Jn
iii
31,
He had as-
CATECHETICAL ORATION Oecriv rotrato?
dvrl
TO
7^)9
ev
TO??
vSwp
on
Trapd
ware T??
fcafcas
ev
rfj
atcepauov
oi/covouiav
tcaT
KCLTll
T!
TOV
3 /SXeTret e
UdVaTOV ||
4
eTrixeofJ.evos
dp
philosophical or term denoting right conduct the On duty. patristic use of the a good word = a right action, work, see Suicer Thesaurus. So Krab. (following the Paris editors) ad idem, quod ab translates here ipso recte gestum
est,
The
intuens.
6
om
TO vulg
9 ware]
||
^
(Migne)
TTJV
dvaffTdaetiJS ev
j.
rpiTj/uepov
"X.a.pi.v
Tols
See also
c.
Looking So 1
same
successful
issue."
10.
oiKovo/miav] i.e. in
man
4.
133. eVixed/zej os]
of the mid. TTLXfdfj.voL.
by way of view of the E?r^-
n.
l
dTradrj]
c.
ro
os
e^
dijs
16
TT)S
5td
r?}s
from passion. Rom. xvi 19.
free
\-epatov, pure. Cp. 12. dyacTTOtxeiw^j/Gu]
having mater This
is
the force
Cp. infra TO vdwp
The wo rd
rpis
suggests
rather than immersion. affusion, But vTrodvs which follows implies
immersion. the
8.
c.
Cp.
/cdXAos
8
dj/aoroi-
tr.) p.
poured upon him?
5.
TTJS
c.
Fall.
/ca/ctas
(f)UffL
1
(Eng.
s
Cp.
Kpveia"r}s] rj
life."
in
introduced.
/crat,
Oehler, in Aussicht auf das gleiche Cp. c. 36 TT, gluckliche Werk. TOV KO.TOpdufJ.aTOS. TO K. T. ^....Trepas] the goal, ib. is For this use of /card with the ace. as a circumlocution for the gen. see Blass N.T. Gramm.
i.e.
fpddcr.]
circumstances of
/car
ib.
eavTois
e^eiKQi i^o/j.ev.
16.
cessful
accomplishment.
vulg
1
accommodation^
the
f
a>s
convert is immersed and rises again from the baptismal waters. ib. Tpirj/JLepov] attained after three days." Cp. in Bapt. Chr. p. 585
word, however, seems here to be used in the simpler sense of a suc to
evrl
Te\eiov
TOV
/car ||
a
/carop^Wyua]
^.
aXX TO
(
/cal
67Ti//,fcfwi5
avOptoTrov.
cra>T7}pias
{
/cal
dvaa Tdcrews crwov
TTJ? /caTa KcucLav
Tr
rff
o
T^? irpovoias &ia\va6L TOV o-waaros
/cai
/ca6rjyovfjievov
TOV
eirij/CTat
Oe ia(;
dvadTOi^eiwOrii
TOV
5 rpirj^epov T^? Se TO TOIOVTOV
elp^Tat
Trd\iv $id TT}? /cat
dva-
TTJV
(iTreaifjujcraTo.
(j)0dcracnv,
TO
UTroSu?
teal
e-m^edfjievo^
Trepio&ois
rpial
%dptv ev
Tra?
rrjv TOV erco/^aro? (pvcriv Ifceivw Trpos KaTopOwfia {3\e7rcov, TO Kara TTJV farjv \eyco
avro
/cal
ovrw
farjv Tcd\iv dveftpa/juev,
TTJV
Kara
o (jvvi]i^^kvo^
TO
TTL
133
thinking of three separate times that the TreptoSots]
Gr.
is
14. T<
i]
K.T.9 ____ oi /c.]
/catpa?
oiKovo/m.ias.
rr?s
/card
means
Gr.
c.
Cp. TOV
32 ev
66.va.TOV
that
in
death the purpose for which death was appointed was fully at This is tained (TO T\LOV ^crx V }Christ
s
further explained in the following sentence 5ieo-rd\77 re yap /c.r.X. ib.
/card,
T.
18.
O /COTTOI
]
being
10
GREGORY OF NYSSA
134
eWeXw?
(TKOTTOV
OavciTov rd
^LearaXij re yap Sid TOV KOI 7rd\iv av^^Or) rd
7r\rjpri)0eio-a.
rjiscofieva
av Ka@ap0ei(Tr)S
fo>9
dv
TT}?
rwv
rfj
uaeo>9
crw/xaTo?, 7ra\iv tyvxfjs re \eryw 5 K%a>pio iJiev(i)i eirdvooos rr}? aXXoTpta.9 eTTLfiL^ia K pevovaa yevoiro eirl be rwv dKo\ov6ovvTWv fcal
&ia\ixrL,
rj
rwv
KaOa-
T&>
OV %W/3fc TY]V ClKplftr) fJiLfjLrj(TlV &l O\O)V r) (/)U( oaov 8u^ara)9 e%i, TOCTOVTOV vvv Tra/oaSe^a/ze^T/, TO
fjLV(i)
TW
ravra
/uera
10 TO TT}?
TL
%povw.
ra/jLieverai
ovv ecrnv o
Ara/a a? eV Tj7 TT)?
veKpooaew^ el/covi rfj rov u^aro? TOV d^avtcrfjiov e/ATroiricrai, ov ^rjv d\\d Tiva ^latcoirriv TT}? TOV KCLKOV a^avi(T^oi>,
efjL/jLL^Oelo"r)^
&LO.
crvi
,
Te ToO
rtj?
OavaTOV
15 ToO
Spa/JLOi
om Xe7w
4
9 ev
||
fjn/jiijaeaxf,
5uotz/
13
f
Mfra
Ttjj
f
||
1
wv e/cXverai TTW?
Si
Kadapevovcra e
||
SI
1
om
yevoiro h
o
yLte
8
J/
ui/ ]
-I-
Si
to
vulg
completely ftdfilled in accordance For evreXws with its special aim. see note on evT\TJ c. 24. i.
Kafcias avai-
T>}?
(TVfJi(f)ViaS, rfj yLteTttyLteXeta
5-6
vulg
vr^o? rr/y
TrXT/^fteX^cra-^TO? yLteTayLteXeta? /cai TT}?
TO KCLKOV
f
TMV &vo
Sieo-rdATj]
see c. 1 6, upon of the present
For the argument which the language passage
is
water?
Ata roO
i 5aros goes with passing beneath the water is an eiK&v of mortification, just as the rising again is a type of the resurrection. Cp. infra r^v
The
yevo/j-fvy.
/cat
largely
a.va.ora.aiv ...VTTO-
modelled. 3.
Cp.
crv[j.
c.
16 dAATjXois
ti}i>.
up for 1
come."
Tit}
For
//.era
rat
(lit.
?
Ta/mi-eveiv TO.
does
ruhat is lacking
Ta/JLifveTai]
9.
stores
nature
V//r
ov xwpei] 7. not admit of?
/3tw
)
//**?
/* ;//(?
cp. c. 8 Tera/xteurai
it /
r/
TO ... ffji-rroiTJaai] The ac10-1 1. here described is the answer to the preceding question TI...GT(.V tion
The effecting of tJie of the evil mingled in our nature, represented in the image of mortification conveyed by the /ztyuerrcu
destruction
;
cleft.
14. u,eTa u.e\ei as] repentance, used here in the same sense as /j-erdvoia. y
^i>
Bepatreia.
5
12. It is not so much 5ta/co7r?7i ] a complete destruction of sin, as a kind of break in the continuity of sin. a gash or Ata/coTrrj is lit.
y
1415. T. T. ^. /ai/ATjcrea;?] (jr. means by this expression the baptismal imitation of the death of Christ.
The complete death unto sin is only ideally and not actually realized in baptism. 16. iwv
and
c.
Trpbs TO
8 rroXXrjv yeyevr/crdai
Kaxov
Trj
^vxiJ
CATECHETICAL ORATION T6
d\\oTp iW(Tiv
/cal
TT)? fcaKias
\V
el fjuev TJV
OUVCLTOV
fJUfJLoviJLevov,
ov& av
ryivofjievov r}v, KCLI et?
TO irav-
TO>
yLt//A7/crt9,
TO
TeA.e?
os
KCLKOV
TI^
/caOais
TOCTOVTOV
eiprjTai,
^JJLMV
rjtyaviZero,
(iTroOavelv
e
Swd/jiews oaov %wpel
TO
TJ/JLWV
(frvo-ews
6 avroo-ToXo?,
(f>rj(Tiv
e,
etc
Oavarw TOV
^wpcov, rc5 Se
KCIKOV rov d(^avio~fjiov epya^o/Aevos. OavaTM yeveaOai TOV ev T\ei(i)
a\\(i TauTOT?79 TO
135
Ty
fJUjJiovfjieOa
icai
awTr/piov Tafyrjv
w
%p6i
O>
or i,
5
virepe-
r-fj^
TTTco^e/a T^? (^ucrea)?,
rj
Tpis 67rL%6(l/uiVOl KOI 7T(l\iV dva{3(lVTS
l>Sci)p
W
dfj,apTia.
dvddTao iv TOVTO
vjroKpLvo/jLeOa,
TOl)
ttTTO
TTJV eV Tpt^/xepco 10
KCLTO,
\a{36vTe
TO vScop ecrr/, :al eV aLTco yevecrOai Kal ef avrov 7rd\iv (ivaovvai, KCLTO, TOV Sidvoiav
co?
eV efoiWa?
avTov TpGTrov ft)?
rjfjieis
el
om
re
f
ev
1
vulg
ra>
K pivot,
h
0ucrea;s TJ/XWJ
5
||
^ai arw] adaisaru e
j|
ei/
dXXorp.
dvi>a/j.ii>
3.
e|oi (ria
rfXetoj]
death
<7
The
is
adj.
was
tliat
used as a
Rom.
vi ro.
Ta
dvedi tere
7rdXiJ>,
/cat
(TVfJift6\ov rrjv Tptri/uicpov
^vravda
dia
TOV Xptcrrou
a.ivLTTbiJ.voi ra(f)rjv...ovK aXrjdus direoi 5 dXydus erd^Tj^te^, oi)5 6dvofj.ei>,
d\ri6us ffraiipwdevres ev elKOVi.
TI
TO) 15
The
dveaTTju.fi>,
dXX
ev d\Tjdeia 5e ij basis of this exposi-
/^jin/cris,
ro
KO.K.OV
1 ||
||
14
vulg
1
||
1 !
fg
Tot?
OLiroK.pivoiJ.e9a.
ra>...e7re^oj/ri
avaXncrai f j g a
|i
17
f
1 ||
om
is
of course
Rom.
vi
ii.
what follows
rouro] refers to
11.
ort K.T.\. $.
Xa/3. K. Sidvoiav]
preting
10. KO.L avd
vulg f
tion of baptism
z
6 dTTocrroXos]
1
ev
ovoe/jiiav
V7roTVTrov/j.e6a.
3
predicate. 6.
TTJV
zv
f
away of
putting
]
1 1
16 KaraduvaL
vice?
completed
e^wv
e/ctivos
1 ||
i
i.
TT^S
j|
18 ra yLV. xpivoi
||
TTCLVTOS
yivofjueva
||
ei
TOU
vSaTt, OVTQX;
evrt
9 avapaivovres f rasuram habet) 12 TO uSwp
(1*
15-16
om rw
3
||
6 airodavrj vulg
vulg
o
771;
TGO
Tr}/ l&iav dva\vetv fjiaicapioovv Tt9 Trpo? TO etVo? /^XeVot /cat /eara T?)^ eV
Tti
I
ev
Trd\iv
is,
TrjTa.
eV e^ovaia
r;/uz;
12.
thus inter-
with the mind?
it
ev
was in the from the the power of
It
e^oi/cri^i]
power of Christ
to
rise
dead, just as
it
man
out of the waters of
to
rise
is
in
baptism. dvaXvfiv] return. Cp. c. 23 T&V redvrjKorwv etrl rbv fiiov dvd\vatv (note) and c. 39 Trpos eavrbvdvaXvuv. 16.
TYJV re
GREGORY OF NYSSA
136
evptjaei biafyopdv, etcarepov /card TO TT)? el;pryao/jLvov rd Kara Svvafjuv. yap ea-nv dv0pa)7rqy TO vocop TT/DO? TO dtciv^vvw etriOiyrydveiv, el &>?
Kar evtcoXiav rfj 6eiq Swd/jbei KOI avra) ev yeveaOai /cal /JLT) rpaTrpofcetTai, Sid TOVTO TOIVVV TT/lOo^. dva^KCLlOV TjfMV 7T/9O?
(3ov\oiTO, d7ripo7r\acric0s
Odvaros
5 o
TTTjVai
TW vSart
TO eV ft)?
T6
10
7rpo/jL\Tr)crai rrjv TT)? dvavTaa-zw^ %dpLV, vSaTl VKO\iaV iS i$L7]/jiV OTl TO l(TOV rj/jLLV
CUV
ftdTCTicrQ^vai
aXX waTrep
I
Trpo.
\* vld
dia(f>a}vi.av
vulg
Kara TOV
ev Tot?
vulg
o 6a.va.Tos K.
4-5
||
ev i5art
avayKanov
apxiKwrepa deghnp
||
f
TJ/MV
om
om o 7 om
5
jj
f
||
OVK vulg
1. 5ta0opaV] The idea of Gr. that in each case the result is in proportion to the capacity of each.
Christ by His Passion and Resur rection effected a result proportionate to His supernatural character. Man by submitting to Baptism equally effects that which is within his capacity, i.e. such a death unto sin is
capable
of.
2.
tanf J
3.
e7ri0t77a/>e
note in
^ecrriv.
A
]
marginal
explains this as equivalent to \pavcLv, a.TTT(rdai, while the margin of -p has yyleii>. As used here it is a somewhat colourless term. Come in contact with. e
infinitely
more, ib.
or
^
strengthens /car
ease.
/car
eitKoXiav] Ei)/co\t a is
evKo\ia.i>.
with facility used by Plato
942 D) of bodily agility. Logically aTreipoTr-Xacrius and /car* i>Ko\iav are connected with yeveffdai. and /J.TJ TpaTriji>ai, rather than with (Legg.
TrpoKeirat. ^
5.
iri iKiv
dva&vvai.
ftiov ytvo/jievois Tivd
Kara] Trpos f
||
e.
is
as he
Qavdiov
TOV
e/c
TIVMV
dp^yt/ccorepa, &v avev OVK av TO ^ivo^evov fcaTop-
earT\v
1 1
Kal
7rp6/cetrai]
is set
before?
The
||
2
||
vulg ro e
eirepya^-
6 ro
||
||
10
n
ira.Oo s
fl
e^epyaaa/j.-
en
yevofj.i>ois
||
6-7 TO
fl
vulg
||
av] KO.V vulg
following infinitives yeveadai and JJ.T] are explanatory of TT/JOTpa.Triji>a.i Kirai. ib.
Tpa.Trrjva.1
suffer ^
ness.
irpbs
wddos]
to
any change involving weak Cp. the argument of
c.
16.
7. TrpofJ-eXeTrjaai] Baptism is a representation in act or preparatory rehearsal of the resurrection. TO icr ov... els ei /c.] 8. To LVOV modifies els CVK. Cp. aTretpoTrXacrtws /car evKO\iav supra. aVaSOvai] suggested by the 9. rising from the immersion of bap
tism. 10.
says,
d/\X
wffwep] Baptism, Gr. a humble beginning
may seem
of a process which finds
its
climax
in a resurrection to a life of blessed
Yet it is a necessary begin ning, if that final state is to be attained, just as the humble begin nings of human life are a necessary stage in the production of a man. 1 1 apxyyi-KUTepa,] there are some things ivliich are primary in com ness.
.
parison witA others.
CA TECHE TICAL OR A TION KaiTot, el TT/OO? TO
@a>0Lr),
ovSevos eivai Sofet rov reXei
ri
rov
el
ov
fjiel^ov
avd(TTa<Jiv,
TOVTO
aXX
;
/cal
fyvaei,
rfj
ean
ov yap
alrias e^ei
dp^rj (rvyKpivofjuevrj
r)
poyjros KOI TO Trpos rr)v crvcrraaiv
ovrws
yei Otro-
dp^rj KpivoiTo, dvr
rj
Trpdy^aro^
ai>9
Kara/3a\\.6/j,evov
a>ov
ov& av rovro
r9
icrov
yap
T(f>
Trepas
137
o/z&>9,
el
fir)
TO Kara
r?
<
px
SVVCLTOV
a< >
eiceivo
eirj,
rr/v fji,eyd\7]v 5
evrevOev KOI
ercelvo
SvpacrOai Se
yevecrOai,
ofya r^9 Kara TO \ovrpov (ivayevvijo~w$ ev dvaardaei yevecrOai rov avOpwrrov, ov rrpo^ rrjv rov avy/cpi/jLaro^ f)fjiwv dvd- 10 rr\acriv re Kal dvaaroiyziwGiv j3\eTru)V trpos rovro yap yitr)
TrpofcaOTjyr/craiTo.
yu,/;
(frij/jLi
eel rrdvrws TropevOrjvai TTJV (frvo-w olfceiais dvdy/cais ra 7rpay/j.aTa d
2
TravTUS Set
with reference
ib.
bv comparison with dvT as ovdevos]
of no account.
nothing, rl
3.
yap
good
as
1
c.
33.
to
and
lu-fifov
with
resurrection in
To.../eara-
TOUTO to avOpwiros.
The words
TT]v ju,yd\ifjv dv.]
ginning
1
end."
there between a
is
refers
eneivo]
5.
the
etc.
{Ba\\b/j.evov,
fj.tyd\T)v
}
Cp.
K.T.\.]
\Vhat equality
man and 4.
ulg
avaj3^
its
contrast
the
symbolic
be
baptism.
i.e. from baptism. Kara TO XovTpov] Cp. c. 32 KaTa TO \ovTpov oiKovop.la..
6.
evTeudev]
9.
fin. i] 10-11. ou...l3\TT(jt}v] By the re surrection Gr. does not mean the general resurrection of all men re refashion sulting from the mere ing and renewal of the composite
elements
man
of
were dissolved
s
being,
in death.
which
He means
the restoration to the blessed and divine life (TTJV eiri TO fj.aKapi.6v TC Kal delov ...d-jroKaTdo Taffii ). ib. o~uyKpifj,aTos] Cp. c. 16 ToO dvOpwirivov 1
1
.
||
12
jravrus 5ei dgl* vld 5ei
drj
Imp
irpbs TO irepas]
r.
to (or
1 1
|j
Kara
o uyKpifj.aTos.
dvao~TOiXL(}(nv]
and
On
c.
8 (notes).
monly by Gr.
are used com denote the renewal
They to
of humanity through the Incarnation. Here, however, Gr. uses dvao-Toiin a more general sense of Xeiw<m the recombination of the elements of human nature, after the dissolution of death. ib. This clause, as -rrpos TOUTO] far as /j.vr)o-eus, is a parenthesis,
explaining what he means by the general resurrection. oi /c. dvdyKais] for to tJlis our 1 2.
nature must in any case attain, im its oivn fixed Saws, in ac cordance with tJie plan of Him who so designed it? Gr. means that the
pelled by
resurrection of mankind is due to the operation of natural laws, and distinct from the resurrection to a of blessedness, which is the life work of grace. Gr. assumes here, what he has already stated (cc. 5, 8), that man is by nature immortal. See esp. c. 8 T? vetcpoTr)? OIKOVO/JUK&S T^d-rj T?7 els ddavaffiav KTio~deio~ri i TO aiffdr/Tov TOU avdpuirov 5ia\a/u,j3dvou(ra,
the words see
dj>a(7Totxetct><m
Betas eiKovos ov
auTrjs
5e
Trpoo~aTTTO/ui.evr).
T?}J
GREGORY OF NYSSA
138 Trjv
rrjv
TOV Ta^avTO? OiKOVOfJbiav avvcodov/uievnv, /cdv 7rpocr\d/3r} etc TOV \ovrpov ^aptv, /cdv d/jboipos fjLeivrj TT}? roiavrr]^
a\\a
5
TO fia/capiov re teal Belov /cal ov yap Karrj(f)La^ Ke^wpio-jjuevov dTfOKCLTaaTacnv. OL dvaaraa TTJV ejrl TO elvai 7ra\iv eTrdvooov
oaa
CTTL
Tf)V
ea)<$
TOV avTov
TWV
eTrdveicri,
re
d\\d
/3iov,
TMV
/cal
TTO\V TO
TOV
KetcaOapfjievwv KaOapaiov eaTiv. wv yap KCITU TOV ftiov TOVTOV e^>
TOV \ovTpov 7rpoKa0r) yijcraTO KdOapcris, vrpo? TO TCO Se /caOapa 10 (Tvyyeves TOVTOIS TJ e&Tai i
TO diraftes TrpocrwKeiajTai, ev elvai OVK
ovoev Trpoarj^Or)
/cal
OVK
fJLVCTTLKOV,
15 /zeXe/a?
TT}?
67T L K\rj (7 IS
KdOdpcriov, ov%
vowp
K
/JL6TCI-
OV^
/Ji(t)^,
Trdaa
dvdyicri
Si6p0o}cri^,
]\w
diraOeia TO
TJJ
o
dfjL<>ij3d\\eTCii.
TOVTOV^
/cal
ev
TCO
TC
Be
f}
f 3 fJ.ifJ.rjffews d 4 Ke%o>pt(r/ue^ov] aTr-r}\\ay fj.evr]v f jo (rvyyeves] + rjdr} f om rj \* vulg 13 Trpor)x@ r] 1* vulg 9 1 6 TO 15 opduffis \* vulg KeKifidrjXevfj.ei oi xP V(fiOV f*
2
TOV
j
TWO.
TTJV]
om
f
||
||
i|
||
||
|j
||
II
flva.L
^TTt
TO c.
cp.
T(f ju.&ry,
iv
Cp. James
9
and
c.
32
this use of
e/unrodiov irpos
fji.Tjdei
6
c.
TroXXy
^ay.
/jL-rjdevl
Cp. antea
Kadapaiov]
c.
27
TOJ Kadapaiif) (note).
9.
Trpos
TO
ffvyyeves]
explained
what follows as TO awadh. Those who have been purified by baptism enter upon a life congenial (ffvyin
to
yeves)
pure c.
is
first
Fall.
approfor
the
freedom from passion.
In
(irpoffUKeiwTaC)
6 Gr. speaks of
airadris
The
their state.
priate state
TT\V
became
man
v
as originally
Man
^u.7ra#7js
Cp. de An.
TT/>OJ
iraXiv
airadrj
TTJV
/xa/capiorT/ra OVKTL ro?s
avadpapovffa rrjs KaKias 6ov
For
eiva.L\
32
(Migne), where he also says Be
TO elvai woirjaaa dai. TO fj.^aoi ] 6. Cp. 7.
33
s note).
Mayor
5.
c.
(note).
Karrifaias]
4.
(with
antea
Cp.
/Airscrews]
3.
/j.vr)6et(ri
et
s
nature
through the Res. p.
148
12.
Cp.
irpo(r<;Trupu07)]
Trupourai (note).
But
8
c.
those
e?rt-
"whose
natures have become crusted over with The idea is that the passions have formed a covering or crust upon the heart. Cp. Rom. xi 7 their passions.
(with
Sanday and Headlam
and
Cor.
2
13.
water. 15.
s
note)
14.
vdup /AVO-TLKOV] sacramental Cp. c. 34 TTJS /j.vffTLKr)s TauTtjs
oliofj.ias
form
iii
(note).
rediopduais] amendment, of life, resulting from peni-
tence. ib.
ev
TW /caTaXX^Xw
76?*.]
should
be in their appropriate placed 16.
/caTciXXTjXor]
The
place for gold which
is
appropriate adulterated
CA TE CHE TIC A L OR A TION
w
TO ^oyvevrrjpiov^
%pvcri(i)
(ITT orate eiarj^
0w
TM
i
Ttjv
JJLVO
eTepov TCLVT71S
36. teal
TI
TLKOV TOV
MJ; ryap elvai BVVCLTOV
TWV ypa^wv TOV
1 ws] wore gl
i
1 1
TOV] TO n
)i
2
||
K
om
TTJS
death
Kadapav d
intermediate state between and the resurrection. The
/J.a.Kpa is Trept65ois a.Troffdodrji
ai]
further Or. in illnd (of
doubtful
(note). c. 26.
Cp.
Tune
authorship)
Xo
"yeveadai
Kcut ia
e/c
{jutcpov
ov
eavTo
/ca0^
8 Kadapi^ovTai] irapa.$i.oovTan
f
Kaxias f
"nP
3.
TTVpl
Kai
Kadapais of which he speaks refers only to those who have not passed through the waters of baptism. He nowhere states that the baptized person has to enter the x wvV7 LOV For the source of the idea see the passage of Origen quoted in the Other passages in notes on c. 26. Gr. dealing with the subject are de An. et Res. pp. roo, 152, 157, 160 (Migne), de Mortnis p. 524 (Migne). 1. xuvevTripiov] a smelting fur The word is used of the nace. refiner s furnace in Malachi iii 2 (LXX), a passage which was pro bably in Gr. s mind. 2. jUGi/cpcus var. at wcrt] Cp. c. 26 rcus
o
.O~TLV
For the idea is the refiner s furnace. Gr. is speaking see c. 26 (notes). of a purification which follows the resurrection, not of a purgatory in
some
TOV Oeiov
TOVS
rca0apws TOVTO
TOJ
A
36. complete purification from the stains of sin is necessary before man can enter the company of the
1316
The means of
blessed.
effecting this
seem in
may
and
easy of performance. efficacy of baptism however de on the immanence pends of God, His special presence when invoked, and His activity in succouring the The means by which baptism needy. is effected is faith and water. The one is within the power of our wills, the other is an element closely con nected with human life. The blessing significant
The
which results from baptism is nothing less than kinship with God. KOIVOS 9. \6yos] reason of mankind, .
Cp
C
^
io-ii.
.
the
.
TlUf KOivCoV
general
common
1
sense."
WQ(.(t)V.
deiov...xopov] blessed.
i.e.
the
com
pany of the 13.
See
ipse filins p.
(Migne) and passages quoted supra.
provided by baptism
a.p\r] T. K. UTTodecns]
aTrddeia rrjs /car dpfTTjv Kai virodecris yiveTai (note).
i]
5
Se
ol
o re KOIVOS BeLfcvvai,
^tSacr/caX/a eVro?
T
36.
eTTiSeovTai
avajKaiW^
Ka0(ip(TWS
TOV
aTTOK\VO~(lfJievOl
Ti}?
T7?9
OfJ,V7)TOl
KaOapav
eVel ovv pvTTTifcrj rt? TOO vSan, ol Bid TOV vSaros
KdKldS pVTCOV Ka$apo~t(jdv e lBov^ OVK
TWV
alwdi
varepov
fyvaiv.
5ui/a/u9 ev rco trvpl real
ecrri
TOV
rr?
GO?
/jia/cpols
139
Cp.
i"a>7js
d
c.
6
10
GREGORY OF NYSSA
140
Be rt? *ydp rfj evtcoKiq TOV tcaropOdOfjiaTos. TTO^O? TCO TrpdyfAdTi, TTKTTevcrai Tcaviayov TOV Oebv eivai, rj/jit,
ev Tracn
Be
OVTCL,
avTov
d)TiKrjv
rot?
/cal
Trapelvai
Trapovra
Bvva/jiiv,
e7riKa\ov/JLei>oi,s
TO
Be
oiKelov
rrjv
iroielv
;
TWV Beo/jLevcov earl o-corrjpia. 5 I8iov Be rr)? Oeias evepyelas rj Be 8ia eV vSari, 6 Be avrij TT}? KaOdpcrews evepyos jiverai. Ka0ap0el$ ev
KdOapov
d\r)0w<$
10
TT}?
/jierovcria
OeoTrjs
r)
OTTO)?
opa<^
TO
Be
/ju/tpov
ii
earai,
/caOapoTTjro^
ecrriv.
TO Kara Trjv dp^rjv ecrrt KOI evtcaTopOwrov, TTiVrt? /cal vBatp, r] [Jiev eVro? TTJ? Trpoaipeaecos rj/jiwv aTcoK.i^kvri, TO Be
TTJ
ov
6^evov iv
Tr)i>
d
ev TOLS
in. f
c.
Cp.
Karopdu/jiaTos]
/
KaTop6w/j.a. (note). owing to the ease
call it
with which
il
35
small it
is
1
successfully
d\\d TO
^wfj.
ocrov KOI olov,
TOVTWV
etc
TT^O? avro TO Oelov
&>?
ol/ceioTrjTa.
3
I.
avdpoyrrivr)
Cp. evKaropduTOv
done."
7
1
KaQapuTdeis
vulg
avro TO delov ^x eiv T ^l v o/Kei6ri;ra. The process is of course only ideally complete in baptism. Hence Gr. uses ecrrcu, not fariv, in the next sentence.
infra. ris
ib.
difficulty,
yap] There can be no Gr. maintains, for the
evKaTopduTov]
g.
Cp. supra
rrj
easily effected?
evKo\ia TOV KCLTopdu-
believing that the baptismal rite. In what follows he summarizes the arguments of cc. 33, 34. TO oiKeiov] that wJiich befits 4.
^aros.
His character? explained
auTw (3\eiruv. For the idea cp. in Bapt. Christi p. 581 H (Migne) avvdeTos 6 avdpwTros, ATCU oi)% aTrAous .../cat 5td TOUTO TW 5i7r\y /cat avve-
baptized
God
is
person
in
present
in
in
what
follows as i] TCov deoimevuv awT^pia. Gr. has used the same argument
Cp. c. 27 v irpeTrov eaTi deq TO euepyeretV TOV debfj-evov.
before.
T
6.
auTr?]
sc.
77
(TWT-rjpla.
purification effected in
The
Baptism
is
the means which the convert enters upon a state of (rurrjpia. This is defined below as irpos awTrjpia \->y
TO 5
10.
other
man
is
For
s life?
avi>Tpo<pos
TO ovvTpocfiov T
Trpos
^evy^evw /xa/ca
TO, trvyyevrj
Oepcnreiav
irpos
(rc^aTt
TOJ
/u.ev
a.iadi]Tbv
TO d0a^ej,
TWS
^ivhile the associated with
ffvvTpofiov]
intimately
/
I
XT?
KO.I
/cat
o/xota
^ TV
7rapayLv6/Li.ei>ov.
dTre/cX^pw^r;
aivo/mev(j),
Trt aTft
cp. c. 23 ffvyyeves
vdup TO
dopciTy, llvev/j.a KaXov/Aevov, appr/-
CATECHETICAL ORATION
A\V
37.
Kal
(KjDfJiaTi
etreiSr)
141
SiTrXovv TO di dpwTTivov, ^rv^rj
o-vyKKpa(A6vov,
t
d/ji(f)OTepa)i>
avdry/crj
re
rov
TTpo? rrjv ^wrjv Kadiyyov/jievov rou? aco^o/j^evov^ efycnrTecrOai.
OVKOVV
tyv%r)
T)
37. 2-3 3
fjLev
a.i>ayK-ri...5i
(f)TTff9at f\*
ii.
8id
a/x0orepwi rous crw^. vulg
Chap.
XXXVII.
37. In Baptism the soul is knit God by faith. But the body too The means by which needs grace. the body is brought i)ito union with is the the Author of salvation The antidote to the Eucharist.
poison which has corrupted tlie body must, like the poison which it counteracts, be distributed through Thus it is that the Body the body.
of Christ which was made immortal by God enters into our body and The means wholly transforms it. by which t/iis is effected is eating and drinking. But hoiv can the one body be given whole to thousands of believers ? A study of the nature of the body supplies an answer. The human body retains its bulk by the continual influx of nourishment. food and drink become tJie body and blood of man. The Word of God Himself, when on earth, re ceived nourishment from bread and wine, while His Body also by its union with the Word was raised to In like the dignity of Godhead. manner the bread ivhic/i is con 1
by the Word of God is transformed, no longer by eating, but immediately, into His Body by
secrated
Word.
||
T<j}...Ka6T]yovfjLevw
1
vulg
Vulg
to
the
dVTOv dvaicpaOeiaa
TTpo?
7r/crT6<W9
In the same way we may
explain how the wine becomes the Thus He plants Blood of Christ. Himself in the bodies of the faithfztl that they may partake of incorrnpGr. s treatment of the Eu tion. charist should be compared with
On
the Eucharist.
Am
the contemporary language of and brose de Myst. cc. viii ix, with the later teaching of John of Damascus de Fid. Orth. iv 13, which shews clear traces of the in For a dis fluence of this chapter. cussion of the language of the present chapter see Harnack Hist.
of Dogma (Eng. tr.) vol. iv pp. Cp. also Schwane Dog294 ff. mengesch.\o\. ii pp. 780 ff., Neander Other Ch. Hist. (Bohn) iv 438 ff. passages in which Gr. refers to the Christi Eucharist are in Bapt. Chr. resurr. p. 581 (Migne), /// Or. i p. 612 (Migne), de Vita Moysis Christi p. 368 (Migne), de perf. p. 268 (Migne). I. In the d\X eireidT] preceding chapters Gr. has shewn <5t7rA.]
the efficacy of baptism as a cleansing He now pro of the soul from sin. ceeds to discuss the provision made for the redemption of the body. 3.
reading ry adan which
Ducaeus
.
.
is .
is
#77701^^
found
vii p.
et /JL^V
aura,
/ca
in f.
cites Chrys.
in Matt. T.
faucon) &i>
lay hold preferable to
e0d,7rrecr^at]
This reading
yap
.
Fronto
Horn. 82 (83)
787 n (ed. Montdcrw/xaros el, yv/uLva.
crayian cru/xTreTrXe/crat
ra voyrd 4.
dvaKpadelaa]
and
the
efitire-
ra curw/xara TrapeSw/ce
trot
eirel 5e
Ktpi>a.Ta.i
of.
Cp.
ibid. O.VO.K
pd
c. 1 1 Kara^ws (notes).
GREGORY OF NYSSA
142
evrevOev rr}v
T/)?
TT)?
awrrjpias e^et* rj yap Trpo? rrjv KoivwvLav e%ei TO
&>?}9
erepov rpoTrov eV yueroucrta re
waTrep yap
>yiveraL
5
d\\(D
avaKpdaei, TOV
/cat
ol Si^rjrrjpiov &i
emfiovXris
(^ap/jLCLKW Trjv (frOoporroiov Svvajjiiv ea/Beaav, %prj oe
KCL& ofjLOLorrjra TOV o\edpiov
CLTTCLV
KCLTa/jLepio-Oeiri
OVTW
TOV
10 rrd\ii
TO aw/jia
&ia\voi>TOS
TTJV
TOV
77
/3o7j6ovvTo
rip,wv
(frvcriv
TOV avvdyovTOs
KCIL
dvayfcaicos
eWo? rwv
TO a\e^rjrrj p LOV
tcai
TO
av ev
rjfjilv yevofjievov TO TOIOVTOV 67roer]0riijLv, TOV O7]\r)rr/piov crwyLtart Trjpiov TT)V TrpoevreOelo-av bid d~rra)9
T<M
TOVTO i
7i wcris f
evuffi.?]
euth
a\ei;iTr)pioi
ovbev erepov
;
crir\a.yx i OL s f
7
|,
vulg
aAi0a/yxa\ OJ
j|
e
tffTLv K\iiovTs, 6 ct^rtSoros TOV
4.
of
CLTTO-
is
starting point of Jn vi 54, 58.
yap] chapter is
wo-rrep
the
[AT)
The
such language
The remainder
reproduced in Euthym. Zig. Pan. Dogtn. Tit. xxv pp. 1 262 ft (Migne), and in Theoriant disputatio cum A ersete (Mai Script. Vett. vi 366 sq.). Gr. has used ib. d7]\T]Tr]piov] .
the same illustration in a different
connexion ib.
in c.
81
26.
Trif3ov\rjs] c.
26.
Cp.
||
67
P
TOV re
o
crco/^a
|i
om
6
rwv avdpwtrwv
rots
ei
10 avayKaiov ws
(f)dpfj.o.Kov
ddavaaias,
dav-elv K.T.\.
TO
vi(l
vulg
/cat f
|j
yfvfcrda.1
1 1
|j
e
The antithesis TO 5e a-w^a] 2. suggests that the Eucharist is regarded mainly as a principle of life for the body. For the view held as to the effects of the Eucharist on the body see Iren. adv. Hacr. iv 1 8. 4, Cyril of Jer. C. M. iv i, 3, v 9, 15. A similar view may possibly be implied in Ign. Rph. 20 eva &PTOV
Ifcelvo
4 wcrwep] exstant seqq in euth 3457 aX^iT-rjpiov
8 ftepifden) d
li
hi euth 7 vulg
rj
6
eVt-
5.
Zfffieaav} a
7.
<7irXct7x
of the ib.
gnomic
i/WI/ ]
aorist.
the vital organs
body of man. di
eKeivwv] i.e. aTrXdyxvuv. antidote is distributed by means of the vital organs throughout the TWI>
The
whole body. TOV 5ia\i
Q.
rov
6a.v6.TOv.
20
c.
fJ-rjTTjp
TI
rot?
5e
>ot>Tos
/Spoicrtj
di>8p<JoTrot.s
i.e.
TTJV (pvai.v]
Cp. de Honi. eKeivr]
Opif.
da.va.Tov
yeyovev.
The
ref. in d-n-oyeoadfMei OL is to the story in Genesis iii. the dissolution
On
of human nature resulting from the Eall see c. 8.
Eor this ws...a7ra)croiTo] 11-13. use of the////, opt. in a final clause see
Goodwin Greek Moods
p. 39.
the mischief already introduced into the body by the deadly drug." aj/riTra^etas] the reaction of 13. the antidote upon the poison. 12.
TrpocvTedclffa.*}
CA TE CHE TICA L OR A TION Oavdrov Kpelrrov eSefyBrj KOL
fan}?
r?)?
/carr/p^aro.
riyCiv
KaOdnrep yap fjuicpa ^vfjiri, /ca6a)S fyrjaiv o aTrocrroXo?, o\ov TO (^vpafjia Trpo? eavrrjv e^o/jLOtot, ovrcos TO dOavancrOev ev rj/AerepM yevo^evov o\ov TT/OO? KOI /j,TaTL@r)criv. co? yap TM (pOopojroio) airav TO dvaicpaOev avvrjTO vyiaivov avayn^QkvTi Trpo? TO dOdvarov KOI OVTWS crw/jia ev rw dvaX Xpict)Tai,,
TOV deov
VTTO
(rw/jia
T&>
eavro
/jLeraTTOiel
avro
yevofjievov Trpo? rr]v
d\\d
iv
.UV ehl euth ioL
eghlp
eavrov ecrnv
ov/c
457 vulg
[!
Trpo/carTj/^aro
5-6 TOV (fidopOTToiov. ..ai a/u.ix^efros euth 9 yiveadai fl 717^- vulg
vulg
1
6
j|
TTCLV
ez^To? TL
euth 345
davarLffOev 1* vulg a.iroda.varLCf6ev
[j
TO
fyvcriv KCLI
a\\ws
|
avvr)xpe<-<*)d
n
avTtjv e
3
|
f
4
om
1 I!
8
TOV f
om
||
||
/ecu
i!
l
K
1.
became the source
of life: 6 aTTocrroXos]
2.
i
Cor. v
assimilation of bread by our Lord to His human Body, infra 6
For
6.
For the idea adavaTLffOtv] 3. cp. infra 6 8e (fravtpudeis deos 8ia
apros (4) of the sacramental change of the elements, infra TOV ry \byip TOV deov ay ia.^6 IACVOV O.OTOV els deov \6yov /j.eTa.iroi.e iada.i. ffuifj.a TOU
TOVTO
Trio~Tvofj.ei>
Gr.
substitutes
assimilates to
Karju.ii;v
TT/)OS
c
:
itself.
eavTOV
TO
,
and again
6 apTos...evdvs
IJ.eTa.aToixeiovv
TOV \oyov yuerajroLOv^ev o? (5) of the transmutation of the wine in our bodies into heat, infra: (6) of the change effected by baptism in the regenerate. Cp. c. 40. This variety of usage for bids us to attach to the word any particular idea of the kind of change denoted. The context alone must decide its force in each case. ib. used here as /j.fTa.Ti6r/(rii>] practically a synonym of fj-eTairoiflv. ib. ws yap] for as when a deadly
Real
drug
iva.
rrjs
-rr\
OeorrjTos KOivuvlq.
Prob. ffvvairoOewQri TO avOpuTUvov. in both passages the main benefit
which Gr. connects with the Eu charist
is
that of immortality.
Ign. Eph. 20 (quoted above). further note on c-
Cp. See
35-
(rans/mttes Gr. s use in present chapter of the words
and
Troieu
and
fceraTrotel]
5.
translates:
,
On
fiera.Ti0&>cu,
yuetficrraj/cu,
the
see Pusey Doctr. of Presence from the Fathers MeTaTroieiv is used (i) in p. 162 ff. the present passage and in the following sentence of the trans formation of our bodies by union with the immortal Body of Christ of the transformation of the (2) Lord s human Body to a Divine dignity by the indwelling of the Word. See infra TO 5^ o-wua Trj TOV 6eOV \6*yOV 7T/30S TT/V ^VOiKr/
:
Trpos
ffijofjia.
8ia
:
t/ie
is mixed with a Jiealthy body, whole of what is mingled with it
becomes as worthless as the drug? Gr. returns to his illustration. The dat. is governed by the avv in ai vrjxp- To avaxp. is the body which has assimilated the drug. Gr. s point is that as the deadly drug affects the
whole body into which it is infused, so the immortal Body affects the whole body of him who receives it. a\\a fj-r/v] The remedy for 9.
5
GREGORY OF NYSSA
144 r)
Bid ftpaxreGjs KOI TToaew? TO??
OVKOVV errdvay/ce^ Kara TOV BVVCLTOV TpoTcov Trjv ^cooTTOLOV Bvva/uLtv Tc5
(j)vo~i
TOV OeoBo^ov crw/xaro?
fjiovov Be 5 TIJ
X^P
l>
dOavacria
rf)
Be^aaOdL.
e/ceivov TCLVTTJV Be^a/jLevov
Bei^OevTos /jirj eivai BvvaTov ev TO r)/j,eTpov crwyLta, //-r) Bid T?}? TT/SO? TO Be
aAAct)?
LV
O~(*)/JL(ITI
Qivwvias ev [JieTovaiq TTW?
Trpocnifcei,,
TWV
rat? TOoavTais
TT}?
d
Bvvarov TO
eyevero
ev
e/ceivo
i^vpuicn KCLTII
TCIGTU>V
TCCKJCLV
10 Trjv ol/cov/AevTjv et? del /caTajuuepi^o/jievov o\ov e/cdaTov Bid TOV /Aepovs yLveaOai real avTo fjueveiv erf) eavTOv o\ov.
OVKOVV
Co?
I
f]
/cat]
av
5
vulg
||
TO d/coXovOov
deghnp euth 35
3
||
TU>
rj/jilv
L
firj
\
f
vulg |;
||
yevofjievov
7
fj.epi.fr /AW ov
eai TW euth eavro
g*
||
eg
!
r)
TTLCTTIS
TOV wvevfjiaros
o-w^caTt] 1
6
vulg desunt seqq in |!
TTjOO?
8 ef e/cet^w
||
er e/cacrraj
g
g
1 !
vulg
|l
1
1 ||
/3\Trovaa 4 vulg ro oi/cou/ ;|
11 yevecdai
1
euth
g*p
the body can only be applied to it, Gr. argues, through the processes of eating and drinking. .
antea
ev cp.
c.
i
p. 9 (note).
With
becomes in its en tirety the possession of each recipient through the portion received." Simi larly Zinus, the Latin interpreter of e/cdcrrou translate
1
2.
/card
rw
T.
5
(rco/xart]
5t
i.e.
rpoTroy]
on
dependent
necessary for the body. TavTrji>...T. X^-P^l i- e 7 f4. 5vva.fj.Lv. Cp. supra txelvo TO crcu/ua, 8 TOU Qa.va.TOV KpflTTov y/ces,
"
-
8.
TTWS
e7eVero]
Gr.
asks
J/
?
how
Euthymius (ed. 1555), translates totum cuiusque per partem evadat. Gr.
s
Body
idea appears to be that, as the of Christ is one and undivided,
the recipient, although he receives only a portion, becomes through that portion possessor of the whole. is no idea, as in some later totus Christus is discussions, that
was possible for the one Body of Christ to become in its entirety the
There
possession of multitudes of believers through the portion received by each,
and yet remain nn undivided whole. His subsequent treatment of the Eucharist is intended as an answer to this question, and is accordingly
present under each species, and under each particle of the species of bread and wine. See Franzelin de SS. Rucharistia pp. 155 sq. For the 11. /meveiv e0 eavTov] constr. ^.tvetv tiri TWOS cp. c. 39
limited in
eTri TTJS
it
its
scope.
(KdffTov] The MSS are divided between ev e/cctarw and e/cctcrrof. The
del.
former is probably a correction. With
view
10.
enters whole eKdffTit) translate into each recipient through the part For the phrase given. ev
12.
TeXeioTT^ros TOV dya.8ou fj.evov
with Trpos r6 di<6\ov6ov] to logical consistency?
a
The
been
question which Gr. has just propounding seems to involve contradiction in terms.
a
CATECHETICAL ORATION TOV
Trep TI
TOV
vo-io\oyiav
croo/LtttTo?
o~T(icreL
Y)IJLWV
TO
re
7TpiTTVov
avTrj tcaO* eavTrjv ev l$[a Tivl VTTO-
^L, d\\a
OVK
^(Drjv
\el-rrov
?rpo?
av
(>v\ficrcroi
7rippova"r)$
TOV
fjuevei,
rt?
Trepl
KCLI
TO
vypov
d
TO
yKi/jLVOV TOV oytcuv eavTOV 10
7TV0/JiVa
TO
avrfj 5
aTravo-Ta)
e(j)6\rco^evr]
wGTrep
avwOev eTepov
dvreLcriovTOs
tj
TT}?
eavrrjv
KOI
;
KCLTa
1
(t)V,
OVK
&i,a
eavTrjv /cal ev TOJ elvau
cLTTwOovfjievrj
TT\r)pr)S toi,
TOV \oyov et9 rrjv olBev on rj rov OVK yap
T/?
aco/jLaro^.
Sw/i/JieMS Gvvkyjci T Kivrjcrei
rrpoKi,fj,evov VOI/JLO.TOS
rrapao-^o\7)o-aL
TT/OO?
TO
Kevov-
TOV OpWVTCL TrfV OyKW^TJ TOV dyyElOV TOVTOV /JL6POV, (t)0-T 7Tpio)r)v elSevai jjurj ISiav elvai TOV (fraivofjievov, a\\a TO
e
avr-rji
10 0i \acrcr6t rov
i.
yivofjuevov
KOI
OVTO)
oy/cov 6
avTW
ev
elo-peov
euth
TOV
TI
3
8
||
airudov/j.evTi]
tJie
Trp. vorj/j-aTos]
subject
to
lit.
7rapa(rxo\7?crai]
busy
physiology of tJic body. ib.
TT)v
Cp. Arist.
<j>v
4 ev
c.
rrj
rrj
(f>v(no\oyia
For Aristotle s doctrine of nutrition and growth see T&V
TTfpl
de dc
Anima Part.
(frvrCov.
ii
desunt
4,
de Gen.
Animalium
ct
Corr.
ii
3.
importance of the following
Cp.
itself.
i
5,
The
illustra
of eating and drinking and digestion. vTroardaeL] 4. Cp. c. I ovde v-rrocrrdaei TTO.VTWS ecrriv (note). Tri.ppeov(njs]
TOV CTTLppUTOU T TOV V TpO<prjS
6.
c.
5
p.
22
1
Has
T7JS
3457
circumference of this vessel knows that it does not belong to what he sees, but that it is the liqidd flowing into it and occupying it which gives shape to the thing containing the
potentially flesh and blood, and become so actually by the processes
5.
seqq in euth
not preserve its own shape around the mass, unless there entered into it other liquid from above to fill up the void, so (hat he who sees the rounded
mass."
5l(Z
iSiov 15
8. wcTTrep] just as a leathern bottle full of some liquid, if its contents were to leak out at the bottom, woiild
tion for Gr. s argument consists in the idea that bread and wine are
T]
TO Trepie^ov TOV Karao~K6vr)
(note).
// is Jilting oneself by the way. that our argument should turn aside for a moment to discuss the
de Sens.
rf/jiwv
dp 0i \acrcroiTo h
proposed for our thought. i.
o"%r]/jLaTieiv
crcoyLtaTO?
Cp. antea /Cat
c.
tv
16
CLTTOpplfTOV
15.
idiov] is a tertiary predicate.
nothing that we can recognize of its own to maintain itself byS That which maintains the body, coming as it does from without, cannot be said to belong to (ioiov) the body. refers to that Tvupi[j.oi> which the senses perceive. He is thinking specially of the shape and
bulk referred to in his
illustration.
10
GREGORY OF NYSSA
146
ovBev
/jiv 7T/309 rrjv eavrfjs avcrTacriv
Be
Bt,a TI
TT}?
Be Bvva/jiis avTij
ov%
avrr)
77
Tpo
rot?
TCI
KCLI
/JieV
eivau
TCO
ecrTi Be
Xeyerai.
aXXa
croo/jLao-w,
Tpe(f)o/jievois
Trapa TOV
5 efcdcrTW Kara\\rj\os
a7TOK6fC\^p(OTat.
eon
/cal
TTCLO-L
IJ/
Bvva /jiea)^ ev
eTreicrayofiev^s
TTJV
(frvcriv
jap TMV
%U)(OV
rt?
OLKOVOIJLOVVTOS
p
Troa rpo^t/zo?, nvwv Be r) Be Kara TO Trpoijyov/uievov a crap/ccs elcrlv, dvOpcoTrcp KOI et? Tr)v TOV vypov Bia/jiovrjv /cal avvTY)pi]O Lv TTOTOV
Tpe(f)TaL, erepot? earlv
r)
r
10
ov/c
aitTo
TavTa
6 Trpos
TOV
Tr/v
etyrjBvvo/Aevov^pos
OVKOVV
TO
JJLOVOV
teal
yiveTai,
crw/jia
15 Ti/crjs Bvvd/juews TT^O? 3
1
5.
[|
Cp.
KarciXXT/Xos] eKaffTov
rijs
r^>
12
c.
5
fw^s
/caret
Sei
The fragment of TLVUIV 5t] 7. in Mai this chapter preserved Script. Vdt. vi 366 reads KVVOS for TLvGov.
TOV vypov] g. of moisture in the T. 6tp/j.ov]
i.e.
the
element
human body. Wine is a means
of natural heat of
supplementing the See injra. the body. 12.
here
to evepyeia.
Similarly be-
low Gr. says of the human Body of Christ ^Kflvo TO crw^ia dpros Ty dvvdfj-ei
rfv.
KaraXXTjXws] respectively, i.e. solid food becoming flesh, while liquid passes into blood. the body s d\\oiti>TiKr)s 5.] power of assimilating or digesting 14.
il>.
||
en
cort 5e] o.v
dgp
food. c.
i
8e vulg
14
||
Cp. /ca/
6
||
ai/j.a /cat crw/ia]
Theodoret
eyw
1
lonatn
in
ciXXoiwriKTj 5vva.fj.is TTJS evepyeiv e/cwXuero. AXXot aj17
ens freq. denotes change of quality or affection. See Arist. de Gen. ct
Corr.
i
words
4,
where
orav
it
is
denned
vTro/^evovros
in the
TOV
viro-
xei/mevov, aia8rjTov OVTOS, fj.Taj3d\\r) fv rots O.VTOV iradeffLv. 15.
Trpbs r. r.
cr.
the
etSos]
food
being changed into the form of the In using eidos here Gr. body? appears to have in mind the dis-
between
of the form There substance. is a passage in the de Horn. Opif. c. 27, which throws light upon the ideas which lie in the background of this passage. In that chapter Gr. is discussing the resurrection of In spite of the continual the body. flux going on in the body, its eldos tinction
Used 5vvd/u.i] virtually. as in its Aristotelian sense
opposed
OJKOV TOV
e/jiol
yaarpos
roots?
n.
ev
OVKOVV] OVK
/y digging up
ptfwp^xoOj/ra]
rj
TO TOV crw/xaro?
c.
6.
ei>
y(ip eKelva ryevop.eva KaTa\~\,tj\a)s Bid rr)? d\\oia)-
5e dvv.] rursus incipit euth
77
dg*lp pifaopvxovvTa g
TOV
/SXeTTcov ovvajj,i Trpo? TOV
rjfjieTepov acofiaTO^ /3\e7rei al/jia
aXX? olvw
vBcop,
Oepfjiov
matter and
its
remains unchanged, pXrjdevTwv ffrjfjiduv OVK
CLVTU>
TUIV
Trapa.
aira^
TTJS
e^tcrrd/uei o^,
eTrt-
tpvaews
dXXa
ird-
CA TE CHE TIC A L OR A TION TOVTWV
TOVTOV
r^v
yup TTW? TO ev
V OCTOt?
(f)V(Tll>,
avro ov
vrpo? TravTas jjLepi^ofJLevov KOI
VTroaraa^
Kadi(rTa./u.evT]s l*
I
Kara TO
crats rcus
etc
crcD/xa
TT}?
vulg
rpoira.l S /u.era
irapa\\ayal fj.eTafj.opfiovcni he proceeds 17 5^ Kpa<ns OUK &\\t]
/cpacrews
,
:
rts Trapd TTji crrot%eta 5e
TOU
TTttt
TOS
rwv
crrotxf twv yUi^t^ ecrri,
0a ue /
rd
TT;
V7TOKi/Ul.fl>a,
/caraa"/ceu^
5t
Wf
crcyCta,
TOV
rd
TO
ct^ayff
ffippayWi TOV dyvoeiTCU, a\\ e? draaTotxetuxrews CKHVO.
efaTTOjLta^d^te^a TT;
TVTTOV TO;
olov e/c/xayetw
e tdovs
/Cat
VTT
avTTJs
/cat/ex^ T?7s
dextTai TrdXiv ?rp6s eavTr/v, direp &v 6i>apu.6ar) TVirtg TOV eldovs T<
t>a.p[j.6-
aeie 5e TTO.VTWS enelva,
TW
eveTvirudr]
passage
ei Set.
dp^^s
The whole as
is
important throwing s language through In the present chapter.
the
parallel passage irpbs Trjv
Gr.
/caT*
upon Gr.
light
out
6Va
T.
ff.
describes
below
(rrjs Tpofirjs...
(pvaiv /adi(TTafj,tvr)s)
the
elements of food
change of the a change of
as
where 0wns denotes the sum of the qualities, which are the yvwplffp-o.Ta of the etSos. Ambrose, in his discussion of the change of the Eucharistic elements uses both and natura. See de species Myst. \\ 52 non valebit Christi sermo ut species mutet elementov<ns,
rum?...non enim minus est novas rebus dare quam mutare naturas.
yap
Tayjn, 5
TTCLVTOS
avrrj
Se
1
vulg
I
Thus the idea is
In the same chapter Gr. discusses the relation of the eiSos to the ffTOLXfio., and after stating that rds /card TO eldos 5ta0opds at Trotat TTJS
el
3 tv CKCLVU
||
TTLO Ti^
yiverai,,
rpoffrr/s
vi(l
T)
jjieiovfjievov.
Tolvvv eyyvs rov eitcoTos \oyov yivofjieOa. 1}
TYJV ^iavolav.
TOV Xpiarov Traaav
eiceivo (TWfia
TWV (ivOpWTTWV
TTJV
ievKpivrievTwv TOV
rd TrpoKei^eva
TpoTrov eTravafcreov TraXiv Trpos
of the whole clause that the ffToixeta of the food have
a new form imposed upon them so that they become the body. i. Like the pre /jt-edio-Ta^v-r]^}
ceding word /AfTairoie iv, /medicrTdvai is used by Gr. in a variety of senses, (i) Here and infra p. 148 it is used of the transformation of food into In the words infra body. (2) 6
tv eKeivuj
&pTOS
Ty
deiav
et s
/jLeTawoiridels
fjt-eTeaTr)
di va/uiv it is
used of the change of bread in the Lord s human body to Divine power. (3) In cc. 39, 40 /xeTacTTacrts is used of the moral change effected in the regenerate. //
l .
dievKptv.] 1
analysis.
Td
after this thorough the subject of
TrpoK.
our enquiry, which he re-states in the next sentence. wciffav ...T.T. dvd.
3-4.
(fivcriv] i.e.
rather than the mankind, whole nature of man, body as well all
as soul, since ace. to Gr. the Eu charist is specially intended for the
body, and he would scarcely intro duce a further thought at this point. 6.
T.
et/c.
\6yov]
account of the matter?
the
probable Gr. is con
scious of the tentative character of his explanation (Taxa). / /;. et yap] The protasis is con tinued through the following series of clauses, and again taken up by The apodosis begins uxT-rrep TOIVVV.
With OUTW
KOL
10
2
GREGORY OF NYSSA
148 /cal
fipcoo-tf
ev Se
Oeov /tal
TTocrfc?
eaTL
eo-Tiv,
\6
Xd^yo?, TT?
rofjurjae rfj
Kdi
TI
Se
77877
rrjv
(frvcrei
KCLTd\Xrf\rOV
Sia/jiovr/v,
10
ev
rfj
crvvaveKpdO rj
dvOp(D7rivr/
d\\d
avaracriv,
T&>
Bid ra)V Gvvr/Otov
KdO* koLVTOV
TO)
&C0/C
e^
/cat
(frvaeL
OVK d\\rjv riva Trape/caLvo-
5 crwfjiaTi TOJ rifjieTepu) ryevofjievos
T6
8e
TO vScop e^^va^evov TOO oiva), 6 Se rov Ka0a)$ ev rot? TrpwTois ^irjpr]raL, o #at #eo? wz/
Trocret
rfj
ftpwcrei teal vroaet irepiKparwv
(TWfjLaTl
rrjv
T1]V
VTroaracrtv,
fipwcris apros r]v wajrep Toivvv e^) rjfjiwv, KaOcos 7ro\\dfCLs elpriTai, o TOV aprov ISoov rpoirov rivd TO
arw^a TO dvOpwirivov ySXeVet, on ev TOVTW eicelvo yivopevov rovro ylverai, ovra) Kaicel TO 0eoS6%ov aw/Jia Trjv TpofyrjV TOV apTOv Trapaoe^d/jievov Tivl TCLVTOV rjv eKeivw, TTJS KaOoos eiprjTai, TTpo? rrjv TOV (TfJO/JiaTos (f)vaLV Tpo^ijs, TO 15 [Jie6io-Tap,evris yap irdvTwv LOLOV teal 67r e/eeivr)? TT}? Xo
crap/cos w/jLoXoyrfOr), OTL apTO) tcdicelvo TO awfjua SiercpaTetTo,
I
ev~\
+ /j.ev
euth
euth 4 euth 1 ||
345
||
i.
yevofJLevos
iv
rrj
||
1
2
||
g
Jiei>oi
(f>r)8vvof
6 avdpuirwr] (pvaei
1
1 1 !
avOpuirivov j3\ewL crw/aa
euth 345
yevo/m-evov
included
lit.
/3.]
under the head of food is bread. II ffvvaveKpadr]] Cp. c. 4.
4 (rvveKpadr/
||
vulg 1
:
euth 5 vulg
1
10 om 9 om TQIWV euth rursus incipit f CKCIVOS euth
||
||
||
dghnp euth
7
n. eV roi ry] refers, as also does the following roOro, to (rw/cia. E/ceivo = 6 apros. 13. \6yoj TLV L] in a manner. l
dra/cpda-ews (note). 5.
Trape/ccui OTOyUTjcre]
The
idea
that of opening up fresh ground, e.g. the cutting into Thus it veins in a mine. fres-h
of KaivoTOfj.e iv
is
to be used of any innovation. not invent some different composition for human nature. GVV. T. K. /caraXX. ] 6. by the
comes
Did
usual and appropriate means" The thought and much of the language of the following passage is reproduced in John Damasc. F. O.iv 13. X.
TrepiKpa.Twi>
r.
VTT.]
main-
taining* (or holding fast ) its siibstance. llepiKpaTwv is used like Sie/cparetro
below.
ib.
TTJS rpotprjs K.T.\. ]
Cp. supra + where, however, Gr. uses etSos instead of which here refers to the natural qualities or properties of The change effected by the body. rearrangement of the cn-o^ela of the food, so as to form body, resulted 0ucrti>,
in the acquisition of new properties or qualities. Cf. supra, notes on
aXXoiwrt/c^s and etSos. TO yap TTO.VTUV] 15.
for that which is characteristic of all men was admitted in the case of that flesh also, that that body too was maintained by bread?
CATECHETICAL ORATION TO 8e
149
TOV Oeov \6yov TT^O?
crw/jia rfj evoiKijaei,
TTJV OeiKrjv
raXco? ovv Kal vvv TOP TO)
d^iav /J,T7roLr]0r]. Oeov dyia^o/jievov apTov 7rLO-Tevo/jL.ev.
ri^fidcrQri
)}v,
et?
fj,era-
Kal yap eKelvo TO aw/ia apTos rfj Se rfi eTTLo-K^vaiaei TOV \oyov TOV
OVKOVV o6ev
ev rfj o~ap/ci. /jLeTaTroir/Oels
\6yw TOV
crw/za TOV Oeov \6yov
et?
apros
Oeiav
o ev eiceivw
5
TOO
/jLerearTj
&ia rov avrov Kal vvv TO laov yiveTai. TOV \6yov %/3t? ayiov eVotet TO crw^a
Svpa/mLv, eKel re yap 77
eK TOV apTov
a>
rjv, Kal TpoTrov Tiva Kal avTO dpTO? rjv ev- 10 T) TavOd T6 cocrauTco? o apTO<$, Ka6a)$ fyricriv o
crucTTacrt?
3
ayiao/ui,e!>oi>]
KTjv we ei.
d
|i
6
yu,era7roioi
om
^e^ov
oQev df
||
f
A
further step TO 5 (rc3/Aa] Not only did the argument. bread become the Lord s Body, but 1.
in
that Body itself was transmuted by the indwelling of the Word to the dignity of Godhead. This additional thought is further developed below in the words OVKOVV odev 6 ev /C.T.A.
d.J
6.va.\r)(}>dei(Tris
Trap
Cp. c. 35 TTS avrou Kal ffvva-
Xoyu] Gr. has in mind the passage i Tim. iv 5, which he In \o-yu r. d. quotes below. TU>
ru>
here, as also in 5ta Xjyoi deov in the quotation from St Paul, Gr. in tends his readers to see a reference to the personal
Word,
to
which he
in the words also refers below This Sia TOV \byov uera7rotoi ;/xej os. is shown by the parallel which he draws with the action of the Word In the present in the Incarnation. J
passage Gr.
is
institution of
He
f
4
||
l* vi(l
vulg 10 ai^ros f
Tn
vulg
||
Cp. Ambrose
fected.
||
Myst.
ix
52, 54; Chrys. de Prod. Judae horn. \ 6 (ed. Montf. ii 384) Jo. Damasc. F. O. iv [3. Cp. also ;
Justin Martyr to rrjv di
s
evxrjs
reference (Apol. i 66) \6yov TOV Trap avTov
evxo.pi.crTrjde iO av
damore
Tpor)v.
See Scu-
Notit. Eucharist. (2nd ed.)
4.
TTJ dvvafj,ei]
8vvdfj.ei
(3\eTrtiJV
Cp. supra
-rrpbs
TOLVTOL
TOV oyKov TOV
p\ewi (note). In passage bread is said to be virtually the body, because it was capable of being converted into it. Here Christ s Body is spoken of as virtually bread, because bread had been converted into it. 7)/u.T^pov crw^aTos
TrodeudfLa-rjs crapKos (note). 2.
om
pp. jj^sq. OCLK^V
//;.
||
9 e?roietro
referring to Christ s the luicharist, when
consecrated bread and wine to It the purposes of the Sacrament. is in virtue of that original conse cration by Christ that each succeed ing particular consecration is ef
that
eTacr/c^axm]
5.
ZKTJV.
Jn
i
indwelling.
14.
i.e. odev] through the in dwelling or operation of the Logos. ii. Katius (fi-rjffLv] The words are similarly applied to the Eu charist by Origen Conini. in Matt.
6.
torn,
xi
(Migne
p. 948).
On
their
application in this sense see Scudamore I.e. p. 578. In evTevews there is a reference to the prayer of consecration.
GREGORY OF NYSSA
ISO
Sid \6yov Oeov
TO
els
TO
crw/jLa I
KCLL
crco/xa
Sid rov \6yov fieraTroiov/jLevos, /cada)s eiprjrai
/Spwcrews]
+ /ecu
7ro
1
vulg
||
2
Gr. is think ov 5ia /3pu>0-ews] r. ing of the analogy of the Lord s Then bread and wine earthly life.
became His Body and Blood medi ately through the natural processes
Now
of eating and drinking.
become
such
immediately
they
(evdvs)
through the power of the Word and by means of the prayer of conse cration.
2-3. infra rrj
vdus.../JLeraTroioviu.ei os] TTJS
evrev^ews, ov Sid /3pw crews d\)C evdvs Trpos Xo
yeveaOai rov
evXoyias
dvvd/j.ti
Cp. Trpos
om
yeveadai vulg
fj.fi>wv
transubstantiation. is
His
language
interpreted in this sense by Fronto
more modern times by Franzelin de SS. Euch. Sacr. p. 232 f., Hilt Des hi. Greg, von Nyssa Lehre voni Menscheu pp. 207 f. and Schwane Dogmengesch. e Neander (C/t. (2 Aufl.) ii p. 780 f. Ducaeus, and
om
c)ta
1
vulg
/j.tj>oi>
bread and wine become actually and immediately (in contrast with 5ia the Body and Blood of the Lord in the Eucharist. Gr. s
/Spojtrews K.T.A.)
language certainly implies much use, such as takes place in the water of baptism.
more than a change of illustration
which he employs
points to a change of properties or qualities due to the new relation into which the elements of bread
and wine have been brought. It suggests, however, a change of form a only, not change of substance. See notes supra on d\Aoiom/CTjs and elSos, and o
in
,
438, Bohn) thinks that the pre sent chapter, but he qualifies it by reference to Gr. s language in in Baptismum Christi p. 581 (Migne), where Gr. compares the effects of consecration in the case of the baptismal water, the anointing oil, ordination, and the bread and wine, as though they were changes of the same class. Pusey Real Presence from the Fathers pp. 180 ff. by an examination of the terms employed by Gr., contests the view that any His transubstantiation is implied. argument is conclusive so far as the terms go. but he scarcely does justice to Gr. s treatment as a whole. For a discussion of the whole ques Hist, iv
3
tion see Introd. pp. xxxvi foil. In the present passage no argument can be drawn from the word /meTairoiovalone. The crucial point of the passage is the statement that
The Gr. s language rrjv (pvcrLv. in these passages has been generally regarded as teaching a doctrine of the transformation of the elements, resembling in idea, though not in form, the later Western doctrine of
||
p.
some such view underlies
,
infra.
Hence
Dogma
(Eng.
Harnack Hist, of tr.
)
iv p.
296 rightly
a qualita teaches tive unity between the bread and the Body of Christ, rather than a complete identity, such as is stated by John of Damascus F. 0. iv 13. Mk xiv 22 Kadws etp.] 3. The [Mt. xxvi 26; Lk. xxii. 19]. of the elements, following change act of consecration, de upon the pends upon the original institution of Christ, and the promise implied in the words TOVTO ecrrt TO (rdJ/ud Franzelin SS. Eitck. IJLOV. (de Sacr. p. 76) sees in Gr. s reference to these words a proof that he re garded the consecration as effected by the recital of the words of insti But such a deduction is tution. not justified, as Gr. merely quotes the words to show that the bread is Christ s Body. says
that
Gr.
CA TECHE TICAL OKA T1ON TOV \6yov OTL TOVTO eVrt TO crco/xa fjiov. Tracrrjs ov yap CLV crap/cos Kol Bid TOV vypov Tpe^ofjuevrf^ o? TOVTO av^vyias TO ev TJJJLLV
t%<x
&ia
/cal TO)
O-CD/maTOS
re
ev
oTrep
dvTiTVTrov
/cal
5
rr}? 6/j,oyevov$ Troiov/JieOa
$La
yevo/jievov
TJ/JLLV
TO
Tpoffis
TOV aVTOV TpOTTOV
V7rOO-Tr)pi^O/jL6P,
Trjv TrpoaOtj/crfv etc
vypw
(ucre&>9,
aTeppas
T?}?
TOV
Svvd/jieo)^ e^aijjiaTOVTat /cal /xaXtcrra
aXXotcort^?}?
rr}?
76
et
TOV oivov
5t
\d/3oi TtJV SvVa/JiLV 7T/30? T7JV t? TO OepfJLOV /jLTa7TOl,rjO-LV. 7rel ovv KCII TOVTO TO fjbepos r) ^eoSo^o? e/CLvrj crdp TT^O? 10
T^
crvo-Tao-iv eavTrjs TrapeBe^aTO, 6 8e (pavepwQels $ia TOVTO KaTe/jiL^ev eavTov Ty eTTi/crjpO) (pvcrei, iva Trj
3 irpos TO fav
rpoirov e
|i
vulg
7
||
dg*np
$eos] \07os 1* vulg
II
I!
4 wa-Trep] + yap g 8 76] 5e f
5ta T. i/7pou] For the need of 2. TO vypbv in nutrition cp. Arist. Gen. Anim, iii 2. 753 b 25 Set
7<xp
TTjf
Tpo
elvaL
OVGOLV
crwfj.a.Tuod r]
KaOdirep
TO?S
vTOis.
vypav
The
yap av 5i%a StttjU^ot is The main clause is a parenthesis. resumed with wcrTrep /C.T.X., and com clause
01)
.
. .
pleted in the sentence beginning TOV avTOv Tpbirov. solidj CLVTLTVTTOV} jinn. di TtTi Trtas, c. 23. d\X. Sui .J Cp. supra p. 146 7.
4.
Cp.
note. *
8.
e
cu/u.aToi>Tcu]
The word Arist. de Somn.
blood.
in
*"
is
changed into similarly used
is
et Vigil, c. 3.
the
power of being changed into heatS The addition enables the to become wine water of Suj/a/AU
9.
]
heat in the body. 10. i.e.
blood.
TI
TTJ
Tj/xeTe pa ib.
TTLKr)pi{) 0u
0.]
eTTLK-rjpos
Cp.
C.
I
ovaa.
iva... ffvvaTrodewdri} Cp.sitflra
||
||
||
|[
||
12 eTri/cT/pw]
TO
5e
\67ou
+ TWI
Trj
crcD/xa
?rp6s
Trjv
om
1
1
vulg
||
vulg
ToO
e^ot/c?)cret
om
5
||
TO
ai/^pa;7rwi
0eoD
a^lav /meTeto Gr. the object
deiKrji
According
iroLrjOrj.
vulg
1
10
of the Incarnation was to effect the 6a)o~i.s of humanity. This was ef fected in the case of the Lord s human nature by the indwelling of the Word. It is continuously being effected in mankind as a whole by the dissemination (evcnreipei) in be lievers of that Body which was exalted to Divine dignity. The Eucharist is the extension of the For process of the Incarnation. the idea compare the language of Hilary de Trin. viii 13 Si enim vere Verbum caro factum est, et vere nos Verbum carnem cibo dominico
sumimus quomodo non naturaliter manere in nobis existimandus est, ;
qui
TOUTO TO /xepos] this part also? for the nourishment of the
wine
12.
om re om ei p
1
euth
6 rw i;7pw] TO vdup
et
naturam carnis nostrae iam
sibi homo natus assumpsit, et naturam carnis suae ad
inseparabilem
naturam
aeternitatis
to nobis
communicandae
miscuit
?
sub sacramen-
See further
carnis ad-
ibid.
14.
GREGORY OF NYSSA
152
KOLVCOVia
TO
crvvaTToOewOfj
rot? nreiricrTevKoo-L
Trdcri,
dvOpajTrivov, rovrov
ol/covoftia TT}? %dpt,TOS
rfj
oivov eavrov evaTreipei $td rfjs //? r; a v a T dais e T Kal dprov (TTL, rot? crwyLtacrt TO)V TreTTiCTTevKOTWV /caraaap/co<>,
dv
ft)?
5 Kipvd/jievos,
Try
/XSTO^O?
d(f)6apaias rfi
TT}?
dOdvarov
TO
Trpo?
7ry>09
6
/cal
ravra
etcelvo
Svvd/jiei
v\o
evdxrei
Be
fjueracrTOi,-
rrjv fyvaiv. l*
euth
7
||
8
sows
ej/cTTrei /oet]
3.
vltl
vulg
|i
3
T?S]
or plants
Himself in? as a seed or principle of
life.
5ia TTJS aapKos] by means of ib. that Flesh, composed of wine and The Paris edd. read ofs, bread, thus introducing a fresh and irrele
vant thought. 6 avOp. ] man, correspond 5. ing to TO avOpuTrivov above. TT)S evXoyias] i.e. the prayer 7. of consecration, the /HUCTTI/CTJ evx n, on which see Suicer sub vocc. Ei^x 7? Si/va^is. The use of the word in this connexion is derived from Mk xiv 22; Mt. xxvi 26; r Cor. x 6. On its relation to the v.ord ei^xapto-ria compare with the pas sages just cited Mk xiv 23; Mt. xxvi 27; Lk. xxii 19; i Cor. xi 24, 1
and see Scudamore
From
I.e.
p.
573
sq.
use in this sense evXoyia came to denote the elements, whether See before or after consecration. its
Brightman Liturgies E. and
IV.,
/neracrrotxetcicras] transform the nature of the visible objects
il>.
that thing? rb aQa.va.Tov i.e.
E/cetVo
to
refers
to
Lord s Body. s used by Philo MeTa<7Toix et L de Somnris p. 674 (Mangey) of the change ol earth into water by Xerxes; also in de Migr. Abrah. J/
i
vulg
5
om
o
vulg
||
6 yevtjTaL
f
appears to be used not so of the substitution of one ele ment for another, as of the rear rangement of the same elements, and the imposition upon them of a new form. Cp. the similar words dvacrTOixfi-^>fffi c. 8 (note), and avaGr. uses the (TTOLxeiwaLv c. 35. word elsewhere: (i) of the change of the body after the Resurrection. Cp. Horn, i in Cant. p. 777 (Migne) r6 (TcD/ua /xeracTTot^f luBfv wpbs TO ti(pdapToi>, (2) of the Lord s Body being made impassible after the Resurrection. Cp. tie Vit. j\loysis\>. 336 (Migne) TO TpeiTTOv re /ecu e/^wa6es eis a.wa0ei.av ueTfo Toixei w(7ei But he also uses it in a much more general sense of moral and spiritual changes. it
ally
much
/LLI>
.
/
Cp. Ep. ad Eiistathiam p. 1021 r/fjiCov irpos rrjv (Migne) 6 oftv TTJV deiav duva/mif /.leTacrTotxetaxras, and ad Lctoium p. 22 (Migne) Ep. Can. (f>vo~iv
TOVS /m.ei
K Tra\iyyve(rias /j-eraffTOLXfiovFor further reff. to the
ovs.
word see Pusey Real Presence pp. 198 ff. Thus the word does not alter the conclusion patristic use of the
Index.
ing
ots
desinit euth
]
449 (Mangey)
the
i-
of the change
rods into serpents.
of
But more usu
already drawn that Gr. indicates in this chapter a change of form rather than a change of substance. For the latter idea see I lilt op. cit. For (f /cris see notes supra p. 208. on doos and on the words Trpos TTJV rou
CA TE CHE TICA L ORA TION OvSev
38.
ol/j,ai
ov
81
o\iyov
Trpayi^areia^. 77877
fjLev
Kal
rot?
e
rov Kara
errl
r&v
evbelv
rot? elpij/Jievois
v fyrov/jtevwv, 7r\rjv
53
rrjv
rricmv \oyov, eKd^ao/uieOa
rrapovarjs
rrjs
em^rovaL \oyov Swards rj/jilv
rov re\ea)repov
TTpoe^eOefjieda ev erepois TTOVOLS, Sea rrjs
5
rov \6yov drr\a)o-avre^^ ev ol? Trpo? re TOU? evavriovs dycovicrriKws o~vv67r\dK7]/jLev Kal Ka9*
o-Trov&rjs ev dfcpifteia
TWV
eavrovs
TU>
\6yw roaovrov
Trapovri
Ka\ws e%eiv
oaov
MTJOrj/juev
eire-
^rrjfj,dra)v
i]fjuv
7Tpoo-(pepo/jLva)v
8e
rj
elirelv Trepl
rov evayye^tov 10
TO rov yevvto/jievov /card rr/v Trvev/juariKrjv eiSevai, rrapd rivos yevvdrai Kal rrolov yiverat 38.
I
rou
[JLVffT-qpiov
\oyois d
de
1
Our remaining
38.
vulg
||
4 reXetwrepoi f reXeiorepov
8
g
XXXVIII
Chaps.
iii.
||
task
XL. is
to
speak of tJie importance of faith. This has been dealt ivith more fully in other treatises.
Here
1
ir
|j
On
/cat
rov
vulg
1
Faith and Repentance.
means the Christian
religion.
Cp. note
Trpayfjiareias]
4.
suffices
c.
6
P- 33t
it
5 TTOI OIS]
Jl
yew. vulg
5.
erepois
TTOVOLS]
Cr.
s
larger
importance for him ivJio is regenerate of a right knowledge of the Author of his new birth, and of tJie nature of the life into w/iii/i
work, contra Eunomium, and also
he
In trod.
to
show
t/ie
admitted. three remaining chapters of the treatise are intended to deal with the moral conditions required for a right use of Sacraments. Gr. is
The
de Deitate Filii et Spiritus Sancti, both written before this See time, deal with this question. the
ib.
p. xiv. 5ia rrjs S.
TJ. o"7ror5?7s]
The purpose 6. irpos re T. ev. ] of these works was twofold (i) con
refers only to Baptism, because that is the initiation of the new life, and
troversial, (2) critical
the moral conditions of which
tive.
he
More speaks begin with Baptism. over this is a catechetical oration designed to help in the preparation of candidates for baptism. Hence there is no need to assume, as has been done by Aubertin de Sacr. 487 (emoted by Rupp that c. 40 is an interpola it returns to the dis because tion, cussion of Baptism. Eiicli.
p.
ii
147),
i.
TO
/J.VCTT.]
here, as elsewhere,
Unfold
ing the subject with as great pains as lay in our power?
and construc Gr. claims not only to have replied to opponents, but to have given an independent (nad* eavrovs) consideration of the questions in volved.
Gr. is prob. thinking 10. of such passages as Jn i 13, iii 6, 7, the latter of which he quotes in c. 39. The clause TO rbv yew 6]
$(pov
is
in
apposition
that he
who
to
TOGOVTOV,
begotten with the spiritual generation knows etc. viz.
is
GREGORY OF NYSSA
154
yap TOVTO TO r?^ yevvijcrecos eZSo? Kar J~ovcrlav n 7Tp av eX.tjTai, TOVTO yevecrOai. Ta n*tv jap \onra TWV TLKTOfjLevwv TT) op/jufj TWV
IJLOVOV
e%i, o 39.
5 e^ovcricLS
6
v(pi(7TaTai,
d7royevva)VTCi)i>
Se
earlv 6 KIV&VVOS, ev
rco
/jbrj
1
TOKOS
Trvev/jbariKos
TOV TLKTO^VOV.
ijprrjTai
eTrei&rj
^lafjuaprelv
TJJS
TOLVVV ev TOVTCO
TOV
orv/ji(f)epoi>TOs,
vravn
/car
r?}? aipecrews, e^ovauav TrpoKei/juevr]? rov Trpos rrjv yevvrjcriv rr/v i&iav o <prj/jLi
TO) Xoyiafiq), ris
avrco XfcrireX^cret Trarrjp
10 TLVOS a/jueivov avra) avcrrr^vaL rrjv fyvcriv eipr^Tai yap OTL tear e^ovaiav rou? yevvi iropas o TOIOVTOS alpelrai, 3t TOIVVV TO)V OVTWV yLt6yLte/3t(7 fJLtVWV t? TO KTICTTOV TO/C09. teal
l
e/c
TOVTO... TO etSos
aura yew. ehn afj-eivov
om
||
e O.VTOV
a/j,.
1
vulg TOVTO... eidos ro/cos
vulg
||
1 1
39. 4
f
8 yevecnv ehnp vulg TOU yevvrjTopos f ||
j|
ai>ro
10
yevvuv
om
/ecu
f
v
dp
aura?
him
r. fjiovov yap] for this form, of generation alone has it in its power to become -whatsoever it chooses. By yew. eldos Gr. of course means
to be the child of a nature which uncreated and so unchanging, or of a nature which is created
more exactly the person who
sets before, us
generated.
Cp.
jrvev[ia.TL.bs
TO/COS
TO.L
re
is
6
infra c. 39 r^s e^ovaias f/pTr/For the special <5e
TOU TiKTo/j-evov.
form of expression cp.
ibid,
/car
e^ovo iai TOVS yewr/Topa? atpetrat 6 TOKOS. Gr. s statement is not of man cannot really course exact. choose to be born again of a created
A
Son and Spirit. But as the moral condition of the recipient affects the value of baptism, his imperfect faith may deprive him of the full Gr. is here benefits of the rite. asserting the moral value of a right faith. See Introd. pp. xxxv fol. 39.
The
spiritual birth, tinlike
natural birth, depends upon the will of Jiitn who is being born. It is important that suc/i an one should knorv what kind of parent he needs for the development of his nature, seeing that it is in his power to It is possible for choose his parents.
is
and
The Gospel a Trinity of Persons by Whom regeneration is effected. believe that the Holy Trinity belongs to the uncreated world is to enter itpon a stedfast, unchangeable life. To believe in a created Son and subject to change.
"To
Spirit is to trust to an imperfect nature, which itself needs redemp tion. This is to be born, not from above, but from below. T. 6p[j.rj...v(f).] attain exist 3-4. ence by the impulse of] i.e. as con trasted with TTJS eovo~[as rjpT-rjTai TOV TLKTO/JLfVOV, which follOWS. 6 Kivdvvos] 6. The fact that the spiritual birth depends upon the will of him who is born involves the danger of his failing to choose that
which
is
advantageous to him.
Gr. now ex TOLVVV] plains the nature of the choice which he has indicated as belonging to the It is the choice be catechumen. tween a spiritual birth into an 12.
Six^j
CA TECHE TICA L OR A TION Kal rb aKriarov, Kal
-7-779
fjiev
155
aKriarov fyvcrews ro drperrrov
re KOI d/juerdOerov ev eavrrj rporrrjv d\\oiov[jLevr)s, o
KeKrrjfjLevrjs,
Kara
&e
TT}?
XoytcrfAov ro
Kriaea)^
\vcnre\ovv
rivos ev
rporrf]
aiprjaerai p,a\\ov yeveaOai reKvov, Oewpov/jLevrjs r) TT}? dfjuerdararov re Kal 5
rrayiav KOI del oocrauTox, e^ovaav ev ra) dya6<M KeKrrj/jLevrjs errel ovv ev rrfv fyvcriv evayye\iw rd rp[a rrapaSeru>
;
Sorai
7rp6cr(t)7rd
TncrTevovcri
wv rj yevvrjais rot? Kara ro laov o ev ry
re Kal ovofjiara
St
Be
yiverat, yevvdrai
rrapd rrarpos re Kal viov Kal Trvevfjiaros 10 dyiov ovray ydp (frycrc rrepl rov Trvev^iaro^ ro evayye\,i,ov on To yeyevvTjfjievov t/c rov rrvev^aro^ rrvevfjud eVrt, Kal
rptdo
i,
yevvu>iJLevos
riaOXo? ev Xpiarfi yevva, Kal O Trarrjp rrdvrwv earl evravOd /JLOL vrj^era) rov aKpoarov r) Sidvoia, rrari]p o
8
deghnp
yeveais
egp vulg rov
Trarpos
9
||
om
rrj
df
eternal and uncreated nature or into a nature which is created and sub ject to change.
LXX
has iii 6, where the OVK i7\\otu/icu and for a discussion of the word drpeTrros see W. R. Churton Theological Papers pp. 22 ft For Greek thought cp. Plato cp. Mai.
:
.
Rep. Kal
ii
^8 1 C O.OVVO.TOV &pa, ede\ew avrbv a\\oiovv Arist.
<$>T]V,
:
Qe<2
de Caelo
(p. 279 a) TroXAci/cts irpo<pa.lverai. Tots \o70is 6 rt TO delov d/nerd-
&vayKCUOv elvai
fi\T]Tov
TOV
Kal
OLKpOTOLTOV.
Norn. Afut.
(p.
-rrdv
Cp.
582,
ydp
/ecu
ed.
TO irpude
Pllllo
wdpodos dXAotwcm
of
ev
Tp.
#eu>pe?cr#cu
eird
Mangey)
TLS CCTTI.
dfwp.]
For
this
use
cp. prol. ev Tols CLVTOIS
ovv]
j|
finally resumed in the words evTavdd K.T.X. Ej/ r. ev.] i.e. Mt. xxviii
fjLoi
The
On the history of see Bethune- Baker Texts and Studies vii i pp. 72 ff. Of6yitaTa seems to refer to the words et j TO 8vofj.a in Mt. xxviii The 19. 8.
this
sentence
irpoffwrra]
word
phrase ev Trj Tp. yevvu/j,evos is probably due to the influence of the passage Cor. iv 15 which Gr. subsequently quotes. ourw ydp] Gr. gives three 1 i
1
.
quotations to prove his contention that the grace of baptism proceeds equally from all three Persons of the Trinity. 13.
TO evayy.] 6 IlaOXos]
ib.
O
ib.
d/m.Tdfi\riToi>,
TO irapdirav ov5ei>6s. subject to irpbs TpoirrjV d\X.] 3. in the alteration and change] lit. direction of change. Cp. c. 21 77 ydp eK TOV IJ.TI OVTOS eis TO elvai. 5.
10 irapa re irarpos KOLL viov d TOU 1 1 om TO vulg
vulg
19.
For the unarpeTTTOv] changeableness of the Divine Nature TO
i.
||
VI.OV...TOV irveu/maTos
TraTTjp]
third quotation 6,
Jn
iii
6.
Cor. iv 15. The source of this i
possibly Kph. iv
is
where the words
ets
debs Kal TraTrjp
irdvTuv follow immediately upon the mention of the ev fidirTLffp.a. used here, as often 14. in the N.T., of a mental state free from all perturbations or stupefac vri<j>eTu}
tions
(Hort on
i
Pet.
i
13).
GREGORY OF NYSSA
156
aararovcrrj^ (frvcreMS eavrrjv eicyovov TTOLTJO-T}, aTpeTCTOv re teal dva\\oiwTOv dp^Tfyov TroirjcracrOai Kara yap rrjv SidOecriv TrJ9 /capSias TOV T7J9 ZSi a? TrpoaiovTOs rrj olKovofJbia KOI TO yivofjievov TTJV Sttva/Aiv rr)9
[jur)
efoi>
TTJV
fo>>79.
ware TOP
5 e%et,
a/cna-rov op,o\oyovvTa TY)V dyiav rpidBa teal avcfiO^oiwrov eicre\0elv fcwijv,
p,ev
e/9 rrjv
arpeTrrov re
Se Trjv
KTiG"rr}V
TOI>
fyvcriv ev
rpidbi Sia
rf)
r?)?
rjirarrj/jLevr)?
eVetra ev avry /3a7m^6/jiepov, 7ra\iv KOI re d\\oiov/jL6va) eyyevvr)0rivai ftiw Ty yap rpeirrw 10 TWV yevvwvTwv (frvcrei rear avayKTjv o/jboyeves eVrt teal TO VTroXij^reo)^ {BXeTrovra, TO)
OVV
Ti
TLKTO/JLeVOV.
CLV
TTTOV %(0r)V el(Te\Oelv
TO)
15
/3ico
ovv
67T6t
;
/cal
eavrov eh
I
eyyei>vr)d
17 irpoK.
2.
||
2
apx^yov]
contain
a
(Ixxiii) 7
(LXX).
reference
oLKovo/j.it}]
TO
takes
3
||
may to
||
c.
om om
O
6/9
%OV
33
possibly Ixxii
Ps.
:
i.e.
1
vulg
||
16 TOV
j|
Cp.
c.
34
r^s
the
that
-which
birth
which
eTrdvayfCCS CiV
6 TOV 5e fir)
TTJV }
et??]
om
d
om
fiiov
TJ/J.UJV Trj
existence which
is
the
Ano-
ginning ij, ei ^w r?7S TOV irp&TOv K.T.\. frjv is used in a generic sense. is again born eyyevv7)0T)vai] 9. into
an
existence
which
is
subject to
The new
unstable.
advance.
T. KTIO-TT/V] sc.
1*
birth into a created Son and Spirit carries a man no higher than he was It still leaves him in an before.
TO
TOV ot
eitj
||
||
ajBewvaBat.
veKpoT-rjTi
/xar. to be tossed about 16. dia TrpoKOTrr/s]
6.
av
ird\iv...^yKVfj..]
from Baptism. Two of the MSS used by Fronto Ducaeus read
mcean, to whose teaching he refers more fully below in the clause be-
vulg
d*ehn
deo/aevov TO 5.
results
yei>v<joij.evov.
8e
TTJI>
6L7J
Gr. will variation and change* not call such a life ^77. It is merely existence. /St os, Cp. c. 8 TO TOV 12-13.
yii>6fj.ei>ov]
place
aXX
Ti 7TpO6\dlJ,
tt6t,
18 eTrcu crxKes a^
TavTTjs oiKovo/mias.
/jLVffTiKr/s
ib.
f
antea
Cp.
dp-%r)y6s (note). T. 5id6. T. Kapd.] 3.
4.
TOV
TTJJ/]
r)vai...a\\oiov/j.fv(i)
rpoTnjs avievTOS f
a.v.]
eari
7ravT\ $f)\6v
,
/JiT]
TOV CiyaOoV [JLVOV
9-12
T/36-
d\\oiov-
TO eo-rco? roO
dviOVTOS TO
S
TT)V
teal
Biavoia<s pere^ovri, em Trapa TTO\V TijJbiWTepov, KOL TOV eXXtTroO? TO TOV Beojjievov TO //r/ Seo/xei oz /cal TOV $ia
eo"Teoro9
,
6/9
\V(TlT\CrTpOV,
OTTCOO-OVV
fcal
fjirj
i]
ey/cv/jLarovaOai
/Aeva)
eiTj
TrdXiv rco dcrTarovvTi,
*
7*1
-
inS
by a gradual So Athanasius dc Syn. 4 represents Paul of Samosata as
teaching concerning Christ vffTcpov O.VTOV
/m-era
TT/V
iva.vQpd^irr^aiv
e/c
TrpoKOTrrj i Te6eoiroirjo~dai.
T /meveiv e0 eavTov (note). 18.
eiri T.
/m.evoi>]
Cp.
c.
37
CATECHETICAL ORATION
157
ev 6% d/ui(poT6pOL)v aipelaOai TTCLVTMS TOV ye vovv e%ovra, r)
aKTicTTOv
T?}9
Kal
OVTWS
TroieiaOai
TOV viov
TOV
Trio-Tii
Trjv
om
7. fl
I!
TTLVTIV f
8 -yeyecretos
om
||
KOLL
p
||
10
||
f
||
om
4
||
Eunomius re
TT/S
6.
definitions
/ecu
Sevrepas
/XTJ
o-i /iTT.]
and
iriffTeveiv
r^s Trpwrptr^s oucrtas.
-jrepi
dependent
7roie?
T
A ot
/cat
upon
like
aipela-
include the belief in these Persons in the faith which he adopts at the time of his birth? (jr. argues that, in order to be consistent, the Anomoeans should not include the Son and the Holy Spirit in their baptismal confession. For *"
6a.L.
on
their
to
own
principles baptism into Spirit involves birth into a created life of the same kind For the (6/j.oyeves) as their own. use of the neuter raura cp. Greg. Naz. Or. xxxi 5 o? rpia fj.ev elvaL
the
Son and the
KO.6
i]/jLas
with
Dr Mason
8.
6/m.o\oyovcrL TO. s note.
eXXtTret] i.e. imperfect,
voovfieva
because
belonging to the created order. the argument in prol., where
6t
fl
1
||
9
7rd\iv
(f)vs
TO Oelov
6/9
a,7a#uj>aj
TTJV
3 ap%. 7roiet(r$cu 5ta r. TTV.
6 \eyuv h
||
TLVO,
TWV KTLCTTWV eavTov
OVK
Kal
restitui
In 297, 324 (Migne). passage Or. speaks of
Cp. Gr.
5
/JLTJ
rt]v
||
7
l* vld
(pvaiv rjroi
||
To$ f ayafiov ovros (OVTWS d)
om et? deghnp vulg eavrov om KCU ehn vulg om OVK h
12 6ts ai;ro]
Krab
For a summary of 4. -rrpwrov] Eunomius teaching see c. Eiinom. Or. i pp. the latter
TO dyiov,
vTrepe^ovcri)^
TLVL
rai ra] ro.vrt]v
||
deghnp vulg eLcrayrj
rr/9
ydp
avro
vulg
txt e conject
defghlnp vulg:
Trvev/jia
TTLCTTLV ev TO) tcaipw eXXtTret fyvaei Kal Seo/juevrj
Trj
TriaTeveiv ecvai
||
ffv/j.Trapa\ajJ.[3av(jji ||
o
-
hn vulg 2 yevevews deghnp vulg Tra^rwj
fiaveLv f
gp
1
6t9
\e\rjdev I
TO
eavTov eicrayayy,
o/jios
TTJS
<^>uo~e&>9,
rj
eavTov eicrTroiwv Kal TpOTrov
d
TO
e/9
\dOrj
yevvrjcretos
rou Trpcorov TOV Trarpos
TTJS
efa>
TavTa
6t9
TTJV
/JL^TTOTC
dyiav rpidSa
7rvevfj,aTiKr)
el
^7,
dya0ov Oeov
dveiv yevvrj(r6a>s,
TT)?
0)779,
I8ia<;
eivai
T?}9
Bid
dp^Tjyov TT}?
d\r)6ivov Kal
/cal
eivai TriaTeveiv TTJV
||
adduces the perfection of the Divine Nature as an argument for the unity of
God.
ayaOvvovro^] someone to make \yaQvv eiv, to make good good. or do good to, occurs frequently in the LXX. Cp. 3 Reg. i 47 Pss. 1 (li) 20, cxxiv (cxxv) 4; Jer. li (xliv) 9.
it
;
27. ib.
cause himself to be exact phrase TLVL occurs in Plato
elo-n-oiuv]
into?
adopted
TLVO.
ela"iroieli>
The
-Leg^. ix 878. 11. dTroaT^cras r.
TT.] withdrawing his faith from the transcendent
i.e.
natiirej to the
the
by resting
it
in a created
who are, according Anomcean view, external to
Son and
Spirit
Supreme Being,
12.
\\-r)dei>
/c.r.X.j
The MSS
are
here corrupt. Krabinger s conjecture ets auro for eavrbv or ei s eavrbir has
been adopted, as it explains the corruption and supplies the necessary sense. AI^TO^TO Knarbv referred to in rwl TWV KTLOTUV.
10
GREGORY OF NYSSA
158
iraaa jap
\7TiSa TJ?9 (TWTrjpias e^wv.
K TOV
TO iO~OV
TO
6/9
OVTO<$
fJLTj
KTIO-IS
rj
Kara
TU>
7TpO1]KlV OLKLO)^
eivdl,
eavTTjv e^et* /cat, wcnrep evrl TT}? TWV KaraaKevi}^ irdvTa rd /j,e\rj vr/ao? eavrd T /eaz /j,V VTrofie/BiyKOTa, rd Se vrrepavecrTwra
7T/309
5
oimo9
KTicrTr) (pvcns rjvwrai Tcpos eavrr/v
r)
TtcrG)9 ^at ov&ev
rr)9
JIIMV $ta(fiopd
wv yap eV 10 a\\oi$ TO
avrr/v TTJS 7rpo$ eavTrjv crv/jityvias rj dvvjrapgia, Kav ev rot9
$d(JTr)<ji,v
TrpoeirivoelTai
icrr)s
ry,
$>id<$)Opov
7rapa\\ayrjv
(f)vo-6(0$
rj
ovSefAiav KCLTCL TO /juepos TOVTO r?}9
/col
TO TTvev/jia
6eov elvai i/o/ufot, /iarat09 av
KpelTTOv 15
TU9
NlKO$ )j[jLOV TOV Seiv avwOev
Trepl
Bid TO
KTICTTOS
1 1
efli
2
||
VTTO\^"^TO LV
i.
Tw...7r/)077KeiJ
because
f
irpo
M 6I/ ] + wv vulg
causal,
The
]
||
c/ir?/.
is
proceeds in an non-existence into
it
equal degree from
Trpos
cp.
c.
cr.
/carctcr/cei T^s]
Cp.
c.
/caracr/ceuTj
r\
ea.\>TT]v
28 TOU
For crv/j.(pv&s and //^V. eri
6/xort/xws ^Xf--
32
ffv/m.vr)s
/x,-
lower
uTTo/Se^.
and
.
.
the parts of the
VTrepav.
.
upper
]
i.e.
body. ^
7.
(7Tl,
evrl
TO
yap
O/JLOIOV
TO yiVO JJLVOV
,
O9
1 9 fwivoeiTai f e\in5i 1 aveXiridi vulg
VTrepafecrrrjKora fg 1
||
om etvat
With
1
||
CTT
||
former
the
||
ecmv
must be
supplied. \i.
/movoyevT) debv]
Cp. prol. p.
2
/cat
13. c.
40
r. e?rt r. fTri
/f.
/xeraardcrews] Cp.
dva.KaiviO /j.w
TTJS (pvfffws
rj/j.Loi
\a^6.v
/cat
/j.eTaj3o\rj
TTJV ffwrripiov
irapa.-
"yevvtjffLv.
Trpoi eavTov dvaXvuv] seeing /^ returns to himself, i.e. to one who is like himself a created 14,
.
5.
T?}?
(note).
r. r.
3.
5
13 deov] viov
||
existence. ?ra(ra
TOV
ev eX7r/8t
CLTJ
yevvrfOrjvai jrapd TOV Kvpiov /jiada)v TOV fAVorTrjpiov TOV \oyov eVi TO^ %wpr)<jai
fjLiJTray
rw] TO
I
ovv /cal
77^09 eavTov dvakvwv.
/ATacrTacrect>9,
TOl)
el
e^evpia-KOfjuev.
av dp WIT os, K.TKJTOV Se
o
Kara TOV \6yov
/caTa TO vTrepe^ov tcai evoeov eV
ovdev^
and
the difference superior and in-
between ivJiat is ferior in tis makes no division in the cohesion of all its parts. uv yap] ^for if things alike 9. are thought of as coming out of a
///c?/
being, and cannot bring him to perfection. For this sense of dvaXveiv cp. c. 23 rr\v re rCjv re$i/77/c6rwi> eiri rbv filov dvd\v
1
15. ib.
when
r.
Xt/coo^/xof]
Jn
iii
4.
TO yiv.] i.e. that which happens a man is baptized into that
1
previotis nothingness. 11. irapa\\ayr]v] variation? Cp. James i 17 (Mayor s note). KTKTTOS iJ.ev...KTi.(TTbv de] The ib. two clauses are logically correlative.
faith.
TOV yui/trr.] used here of the 17. revelation made by Christ about the new birth,
CATECHETICAL ORATION
159 wcrre el
KoKirov rot? XoyicrfAOis KaTeaupero.
HOI
TTfV CLKTICTTOV (filKTlV, ttXXtt TTpO? TTJV (TVyyeVlj
Sov\ov KTidiv eavTov djrdyoi,
Karwdev, ov
TT}?
va\tov
TO
e
rrjs
dvwOev
fir)
OfJLO-
avwOev
elvcu
TY)V
AXX
1
&OKI fJ ^pt, rcov eiprnjievwv avrdp/crj Set 7/3, oZyu-at, KOL Kari r; i^yo-is e%6iv. TO f^erd TOVTO cr/coTrelv, b TroXXot TWV TrpocnovTayv rfj rov ri Trapopwcn, 8t aTrdrr)^ eavrovs jrapd40.
ov
IJLOL
rrjv Si&ao-fcaXiav
TCO
fcal
bid
TT}?
So/cells
[JLOVOV,
ytvo/Aewr]
dvaryevvrjcretos
OVK dp
ryevvwfjievoi, 10
TT}?
^coij^
w
Iv
el
/xeTaTro/T/crt?,
elr)
OVTI
TO)
ov^l
rj/jiwv
ecrj^ev Sta-
rbv yap ev rot? avrols ovra OVK olSa TTW? eariv
d\\ov rivd
yeyevfjo-Oai vo^leou, efi ov {irjSev
TO yap
om
^ 1
||
1.
1
TTJS
3.
vulg
h
||
||
15
which shares Jn
his
iii
3.
The
contrast with the preceding Karudev is decisive as to Gr. s interpretation of that passage.
4O.
7/^t
yvcopia/jLd-
yu-era/3oX^ 15
ivhicli
regeneration
dv9 pwTTOTr)? avrr)
r/
e-jrayoi 1*
a7ra7a70t g
4O.
1
1 !
remarks have gone (or with these remarks ) our instruction does not seem
to ftie to be complete in its On this inclusive sense teaching} re g- Naz. Or. xxviii 9 of ^XP see ovde f/ce? oTTjo-erat ^XP 1 T v ftTrei^
^
1-
(with
X7
"
*
?
Dr Mason see /
^
On
s note). KO.TTIo r^s Karrjxriffeus
\6yos (note).
comes through Baptism only becomes effectual in those who exhibit a
5t aTrar^s] Cp. 9. d?rar^s irapaavpevTes.
change of life and wholly abandon evil. Otherwise the water is but
^eraTrotet,
and the gift of the Holv Spirit in no wise appears in wJiat takes place. God rewards godliness and punishes sin in ways that siir-
water,
pass anything of which
life 6.
14.
"*
and put away
^XP
L
T
evil ^
et>
P-l
from
so
far
us.
as our
is
has
of course in traits of character. 15.
17. itself,
characteristic
the traits of character
by which a man
cp. c. 5
to
i.e.
5t
7
37.
yvupiff/jiaruv]
features,
of blessedness in this fleeting
our duty
life.
c.
c.
See note on
/iera7rot?;crts]
Trovrfpuv
so, it is
tions
we have
IT..
This being lay the founda-
experience in this
7
TTJ
Cp. Rom. viiisi.
di>tt}0i>]
/JLTJV
3
1
6/x65ouXoi>]
bondage.
5.
to."
l
2.
d\\d
whose thoughts
/carecri/pero]
drew him back
oum
a/crtcrroi
Inp rou
8oKfii>
dvafcaivicr/jia) /cal J
ecmv.
ante
rt]v
10 TO
rwv
awrr)Qiov Trapa\ap f^dve<j6ai
TTJV
&rj\ov
evrt
recognized. view the
Gr.
bad Cp. infra ruv
yvi>}pi.ap.a.T(joi>.
eiri O.VO.K.
]
For
this use of
iri
eiri rfj...a.Tro\av
a.vQp<jjTTOTr}i\
i.e.
humanity
in
the abstract conception
GREGORY OF NYSSA
l6o eavTrjv
TOV
e/c
/j,6Ta{3o\r)V
ov
/SaTTT/cr/u-aTo?
Trpocrierai,
ovre TO \OJIKOV ovre TO iavor)TiKov OVTC TO eiriGTrm,^ &KTIKOV Ov8e d\\O TL TWV %apCLKT71pL^OVTWV toYo)? TTfV ev /jLeTaTroMjaei, yiveTdL. T) yap dv Trpo? dv0pw7TLvrjv TO yelpov r) yLteraTrot^crt? eiy, el TL TOVTWV vira/jLeKpOeirj V<JLV
5
el
TT)? (pvaecos.
l&L(di>
ovv ^ avwOev
Ti9 TOV dv6p(07rov
ort?
vr)0
TavTa
ylveTcti,,
Be
i,s
Trjv /u.eTa/3oXr)z/
ov TrpoaieTdi, a/ceTTTeov TLVOS jJieTaTroiTjOevTOs eVreX?)? r)\ov OTL T %pt? e crrt. ava^evvr]0-ew<^
TT}?
/
10 yvcoptcr/jidTwv
TT}?
e^a\ei(j)OevTa)i>
0ucre&)9
OVKOVV
TO KpelTTov fjLeTaorTacris ryiveTai. 6
\ovcr d/Jievoi
7rpO(j)r)Tr)$,
T,?
icaOapol
TO)
Ta?
tyv^wv d7roK\vo-avTes, /cpeiTTOvs el 8e TO 15 KpeiTTov fjLeTe7rot,r)67]fj,ev. cra)fjiaTL,
aXX
^jraLTO,
OTL eirl TOVTCOV TO
rts]
ovre
oi Se]
re vulg
f
fj,
Xe^-ft)
vSwp vSwp
f
|j
17
rwv
T/rot
-)^apa.KrripL^o^ev(j}v
||
||
el
vulg
avfj-ficuvri
6.
i]
c.
Cp.
c.
39 sub fin.
d^a(TTOixetwo-ts]
Cp.
(TTOtxftaxrei (note). 8. e^TeXTjs] Cp.
c.
8
ai>a-
n.
c.
See note
fj.6iaTa/j.^vr]s c. 37. 12. 6 7rpo(pr]T-rjs] Isaiah
24
on
Trov-rjpias
O.TTO
rQ>v
vulg cnropv-
l
clean in our
/iereTrot^^^yUet ] For this aorist cp. Zafieffav c. 1
15.
the
142 (note). ^Tra^ets /c?7X.] caused by its passions? For
use 37
p.
//z
17.
c.
stains
e/j-Tradels
5.
^17770-^]
z /$.
Cp.
c.
35
T??S TotauTT/s
19.
i
i6(LXX)
-fyvyjjjv
VP.WV.
accord with,
0-vfj.^aLvoi]
same character e-rrl
-ivater is
\ovffaade, xadapoi ytvecrde, a 0^\eTe
Tas
Ka.6a.poi r. TT.]
of the
[jLeraffTaffis]
||
/JLvrjaeus. /
93 (note).
p.
f
1
cp. e^Tratfe s
(note). z$.
a.Troppi\}/oiTo e
16.
33 (note).
&v. yevv.~\
x.a.pa.KT-rjpL^ovTUv
f
13. wills.
of
ocoped?
TYJS
13 yfvw/J-eda d yivofj,e6a
||
|1
Grace does not alter any of man. of the essential properties of human nature. For this decure TO Xo7.] 2. scr,iption of man s faculties see c. 15 sub fat. and
aTroppv-
)
ecrTiv, ovoa{j,ov
||
\IJOLTO
e-rra^Oeiri
jjurj
(jv^aivoi TCO d/juviJTco KOI OVK d7roTpa7njao/j,aL
10 yvdopicr/uLaTUi ] (3ov\V/M3.Tiov f 16 f yivoifjieda vulg 15 TO \ovrpof ytiei/ e vulg 1
\ovTpov
o yu-eTa TTJV fJLV^auv /3/o?
/3/w, KCLV TO\/jLr)pov eiTTelv
3
/jiev
TWV
KOI Trpo? TO
Se tyw%r) TO,? e/jiTrqOeis /c^AtSa?
TI
\ovTpu)
Trovripias
>yey6va/J,i>
TW
rj
/ca0a>s
TOVTW
fjuvcrTLKU)
^evoifjieOa,
Trpoaipecreis
rjfjiwv
el,
TOI^TWJ
wafer,
]
be
as.
in their case the
and
the gift of the
Holy Spirit is nowhere manifested in what takes place. The margin of c has yepj/oj/x.eVy, which is a con-
CATECHETICAL ORATION
l6l
yvoiJLvw, rav yiov TTvevfJLdTOS 7TL()aveicr r}S TO /cara TOP OV/JLOV alcr^o? v/Bpi^rj Trjv Oeiav jjiovov
TOV
f
TU>
TO Kara TrXeove^iav TrdOos Kal r) a/coXacrro? Kal fj,ci)v Sidvoia Kal TL^O? Kal <j)06vos Kal VTreprjfyavLa, d\\d Kal Ta ef aStieias Kep&ri Trapafjievrj avTO) Kal 97 eV /xo^e/a?
T)
a
avTov Kal
KTTjOelo-a yvvrj rat? 7?8omt?
5
TOVTO
fjLtTa
eav TavTa Kai Ta TOiavTa
fjieTaTreTroiiiTai
o/xotaj? rrpoTepov re TOV TOV ri (3aTTTi<j6evTos 17, ftLov Tcepl ISelv OVK e%(0, TOV avTov f$\Trwv ovirep
Kal TrpoTepov.
6 r)$iKr]/jLevos, 6
TavTa
Kal fATa
TWV
eavTcov
IO
TOV
Trjv ov^e^iav opwcnv efi OVK rjKOVcrav Kal Trapa TOVTOV TOV ^iaK^aiou (frwvrjv OTL Et Tivd TL
\e\ovfjievov Trjv
6
crcrvKO
(iTTwaOei^
iSitov
/Ltera/3o\r;i/.
a Trpo TOV T6Tpa7r\ao-tova. Ta avTa Kal vvv Trepl avTov Bie^epxovTai, CK
aTToSiSoy/jLi, e\
avT&v
ovofJLaTwv
Tpiwv
7rt0v/j,riT)jv,
i
j;
6
ytvo/Aej
om
ert
vulg
13
om
15
Trept
wef vulg
KCU
1
10
.
rou
7 cr\
;
I
KO
3
deghn vulg
roi
atTOi
r\
cov,
aaxTI/u-wv el
Tr^peretrat vulg e
vulg
||
[|
||
unction, in
7Ti9pv\wv eavTM oia
eVeira vulg I
4
|j
Tr^pen?
5iaj>oia]
fl
j|
5
irapa/j.ei>et.
ra vulg
9 ^X^l eh vulg e\ovcr/j.fvov f a\X a g a\\ a-rrcp 1
rti/os
17
en vulg
||
14
a]
j]
||
I
||
OLvdpwirLvuv] aXXorptwi f
which would be included baptism.
(0.5). 10.
6
aecru\ .]
2. rd K. T. 6. alffxos] tJic defortuity of angvr Aicrxos is used of a deformity of mind or body. Cp. Plat. Synip. 201 \ a\\o TI 6 "Epws nd\\ovs d.v d-q ^pwy, atffxovs 5 ov ; ib. fj.optpr]v] rightly used here of that which is a permanent characteristic of man in virtue of his having been made /car eiKova Oeov
Cp. crvKo^avriav
c. 9.
n.
^0
to case, instance.
in their own eavruv] take themselves as an
12. /cat Trapa TOVTOV] i.e. from as well as from Zacchaeus.
(
S.
rjoovrj f
cm
12 XeXoi /Aevov] \eyofj.evov
jecture of Maximus Margunius. But no alteration is necessary. Gr. means that the grace of Baptism is not given when men do not fulfil its conditions. In TTJS 5up. r. a. TT. Gr. appears to be thinking of
by him
TU>V
TWV d\\o-
ajro crvfjiffropwv dvOpwTTivwv Tpv(f)O)VTa.
Toivvv ev rot? avTols
o
f
KaTovofjid^ovai 7T\Ove?cTijv,
13. 15.
(f>wi>r)v\
because such minished. 17.
airb
8.
\
recount
sins
remain
ffv/j-tp.]
men
6Tn6pv\wi>]
in full,
undi-
who /ires liucuri-
l
ously on other 18.
Lk. xix
OL^px ovraL
him
s
misfortunes?
Cp.
c.
28
0pi>\oiVi.
II
dia-
15
GREGORY OF NYSSA
62
1
TOV
\\av\ov
\a/3ov avTov, 5
OTI Et rt? So/eel elvai
(frwvrjs
eavTOv.
oov,
TO KpeiTTOV fieTa{3o\TJV, dfCOV-
TT)V TTpO?
/3a7TT/<7yLiaT09
crdra) rfjs
o
yeyovas, OVK
eSwKev avTois e^ovcriav re/cva Oeov yevecrOat.
TWOS
yevo/jievov
TI,
fjL
rjBev
jap TWV dvayevvijOevTcov TO evayye\iov,
(f)r}o~i -rrepi
fjirj
el.
"Ocrot
TO TeKvov
ofjioyeves TTOLVTW^ eVrl rco yevv^cravTi.
el
ovv e\a/3es TOV Oeov KOL Te/cvov eyevov Oeov, &eiv Sta r?}? TTpoaipeo-eco? KOI TOV ev crol ovTa Oeov, Sel^ov ev aeavTO) TOV yevvriaavTa. 10
wv TOV Oeov
ef
yvMpi^o/jiev, Si
e/ceivcov
Sei%0rjvai TOV yevojjbevov VLOV Oeov TIJV TT^O? TOV Oeov ol/ceioTijTa. efceivos avoiyei TTJV X 6 a Kai [nrnr\a
7rpoo-rf>cei
W
Trdv
evSofcias,
%q)ov
KCLKIW
vTrepjBaLvei
tcvpLo? rot?
%/o^<7T09
/caO* eKdo-TTjv rffAepav
15 dSi/cia
ev
avTw,
Tefcvov Oeov
Be rot9 Trjs Ka/clas
el
T/}?
eyevov
d\7jOcos
179,
O~TIV
Trapa
(TTropdSrjv
eav ev rourot?
7ri/JLVi<s
^aTrjv eTTiOpvXei*; o~eavTM Trjv avcoOev yevvrjcriv.
epel
irpo^Teia OTL T/09 dvOpwjrov el, ov\l vios V OVK eyvws 20 dyaTras fj.aTaioT7]Ta, f^re^ tyevSos. ere
TI
Hav\ov
rou
2
1
||
6 yivo/j,evov f
||
ff7ropa87]i>
f
||
1
om
rt
13
om
||
8 eaurw f
vulg
pi]
||
2. 3.
have
3
||
+ yap OTI
f ai>
ITauXou] Gal. vi 3. yu,7j 7^70^05] i.e. which you not really become. It is
explained by TKVO.
6.
"Ocrot
8.
The
Trpoatpetrews]
aim of the
purpose
life.
om on
0^01761] Ps. cxliv (cxlv) 16.
12.
iiTrep/SatVet 1
Mic.
av.~\
vii 18
passes over
(LXX)
7ra>9
/ar)
+ 5e egh r.
Trapa
15
|:
y.
20 /uarcuor^ra] + /cat 1 6 purr of OVK aXXws utos deov yu erat. vulg
||
19
pwv
d
|j
|j
avo/mias
/cat
VTrepfiaivwv dcre/Set as.
^era^oet] Joel
//;.
xP y
13.
l
/mrj
il>.
ffT
s]
^
>s
-
ii
13 cxliv
(LXX). (cxlv)
opyrfv
e |at-
/c.r.X.J
Ps.
vii
9 12
(LXX). 14.
fvd-rjs]
19.
T?
Ps. xci (xcii) 16.
The passage an adaptation of
Trpo^rjTeia] is
4 (LXX). The words o^xt are a comment of Gr., with perhaps a reminiscence of Ps. Ixxxi Ps. iv i
n.
iniquities.
5 TO]
|j
which follows
of nature. or
gp
14 evdvs vulg
||
i
/c.T.X.]
ou
el
aXX&>9,
(LXX).
yevecrdaL.
Jn 12. 6. 6/xo7eres] Gr. seems to draw no distinction here between similarity of moral character and identity ib.
fj.tf\
1*
/cuptos
20-1 TTWJ 9av/j.a(rTovTai...a\\ws]
OVK
OTI
dvOpwTros, n
eTrl
opyrjv eTrdycov
fir)
evOrjs Kvpios o Oeos, /cal ov/c
Si&ao-KOfjieOa.
ypa(j)i)s
crvfJiTracTi,
oaa TotavTa
real
^eravoel
dvo/jiias,
tos
3,
v\js.
(Ixxxii) 6, 7.
21.
dav/maffTovrai]
how man
is
CATECHETICAL ORATION
163
dvayKalov dv eiij TOVTOIS irpoadelvai Kai TO on ovre rd dyadd rd ev e7rayye\iai$ rot? ev /BeffiwKoai TTpoKeifAeva roiavrd e<mv et? V7roypa(f)r]v a ovTe eXOeiv. 7T&)? o(p0d\./jLos elbev, ovTe ovs ydp \6yov
\ei7rofjitvov,
<w?
ovre eVt Kapoiav
ijKOvcrev,
T&V
d\yeu>r)
77
\VTTOVVTWV
OVK eV
dX\o
dtcovwv
TrpocTKelcrOai,
TO
TO rt,
Bid
fjir)
i]
ydp
Tt^v
f
f
KCU
2
,!
XeurofJlcvov] tiro^evov
7 ofj.uvvfj.ws fi*vni
;|
16 eyyiov
magnified.
f \
The
yvureoTL
TOV dripiovh
LXX
/
of Ps.
1
T?}?
om
,
OTL
iv
4
e^ai /xdcrrwcret Kvpios
ib.
(LXX),
Lk.
9.
visits
men.
outline sketch. 3. vTroypa.(p"qv~\ Sue~/i as cannot be indicated in any account. a oure K.r.X.] Cor. ii 9. 4. i
Ixiv 4
(3)
(LXX).
has no equal o^ortjtiws e xet] 7. in any of tJie things which in this For life give pain to the sense. 9.
cp. antea c.
OVK ev dXiyy]
28 p. 106. //
TOV
1
;!
1 1
oi S...un; irpos vil1
TrpoKeiffdcu.
l"
variation in meaning, Trvp yap a/coi wr] Cp. Isaiah
sliif/it
Ixvi 24
ments with which God
voelv
6\TTiBt
4-6
1
dvayKalois] Clr. now passes on to speak of the rewards and punish-
.ofiort/xcos
TT}?
exdcrTOv Trpoaipeo-ews 20
^ ovofj.a(n.i>] vo-rj/j.ao Lv 8 yLvofj.evrjv g 1
i.
Is.
Trapd
dTe\ei>T?]TOi>
Trj
TO? offiov avrov.
Cp.
ecrri
yLva)(7KO/jievr)V
TaVTa TTpOKeiTai
OVV
ffiov, KaTa\\r/\cos eK
1*
TOV
TrpocrOtjKT]
Trapa
a TavTa
;!
7ro\\d
TOV af3evvvfJLevov OVKOVV Siafiopd.
fyvcriv
7Tl
VTTOTideTai.
desunt in
TOVTW OVK
ev
o
o-^ecrTtjpia, 7ro\\ij oe
biavoia"
Tiva
elvai d\\rjv
has
eiceivw
fjLi] 7rapa8e^0yu,e^o^ crfteGiv 7} Kal OV%L TOVTO daTi. Trd\iv crK(t)\r)Ka ri? aKOvaas 15 r^9 o^ww/Jiia^ TTpo? TO ejrlyeiov TOVTO Orjpiov
aTroffrepeo Oa) Trj
vvilg
Trvp TrapdXXayrjv e^eiTOVTO voelv eBiSd^OT)^ IK rov TO
Trvpl
Ta
e^evprjTat,
aXXo
"
ydp ov a/SevvvTat, TOVTOV Be
jJLev
5
rtjv
Trapd
rep
JJLTJV
rwv ry&e d\\d Kav eTrovo-
rot? wSe yvwpi^ojjL
KO\aaTr]pia)i>
o\iy(t)
TL
TL
i
^X
TTJV aicrOvjaiv O/IOT//UCO?
ovre
;
far} Trpos TI
TreTrXvjfjifAeXrjKOTCOv
TWV eKL
TL
fjiacrOr)
ovofjuacriv,
dvefirj
dv6pu>Trov
iii
Mk
ix 48,
Mt.
iii
10,
ev roO irpovK.
10.
is
thing not in
added
to
because sonu] that fire ivhich is
tJiis.
/caraXX. ] being tJie natural suitable outcome in t/ie life of
20.
and each
man
s
bent of character,
and
expressing the righteous judgment of God. God s rewards accompany and are the natural result of a
man s character. There arbitrary about them.
is
nothing
exhibits no
II
-
2
GREGORY OF NYSSA
164
Kara
Sitcaiav rov
6eov Kpicriv dvatyvoueva rc5 TO rrapov d\\d vr/ao? TO av elrf /u?) TT/OO? aa)(ppovovvTC6v teal rijs a^pacrrov uaKapLoryros ev rovro (3\erreiv, fjuera KOL rrpoaKaipw on; Ta? d(f)Opf^d<; Kara/3a\rfj oKi yrj ravry 5
rrjv
rwv KaKwv Treipas Si dya9f)s Trpoaipeaews d\\orpiovcr6ai, vvv uev Kara rov /3iov, uera ravra Se Kara \eo~dai Kal TT)?
alwvlav avTiSoo iv.
rr)v
om
i
dvo 0i
rocrouroi
ai
^ ew
ci*
T??
o^
/ea^
KaraOf^a/mevov 5ta
o-vvapLdfj.eio 6ai rrj carrot; (pvaei rrjv
arrov
aveKdirjyrjra}
5ta r^v
uv
Ko/m^a
Xe^ews rwc
c?rt /catpot
rat ra
rarra
KO.L
dwpea
TT;I/
irpos
rj/j.erepav yu.c^
ets
ria Krifj.evos
ets
cra0^i
ra
?rpo?
tcrat KOLTO.
rt
7x ai
auroi/
rov
l
o-vayKa(.ov
^.ev-rjpov
vow TWV
?
r;/ii.as
\eyofj.eva
e/c/cXT^crtacrrt/cajj
Lva e^oLev OL evrvyxa-vovTes rot? evTev^eus voeiv rwv \eyo/J.eviov 5vvafj.iv
e^eiXfjcpaffLV
\oyoLS eK
inroyeypafj,/j.evoLS
Trpojrrjs
07^010^ roi
o"r]fj,aLi>ofjL(vov
ruv Xe^ewv
irpos
rrjv
ev afrots
rrjv
j.
future
life,
aluviav avrtdoffiv] i.e. the conceived of as the re-
ward of a man s conduct in this life. Here the treatise ends according to the bulk of the MSS.
and
r]fj.as
Sei Tjpos
o
ettao-Tys
\a/Jij3avofJ.ei
5t5acr/eaXw^
TUV
/ecu
rov deov wepi
/cpartaros 6eo\oyos yvupifeTai os af ras KaTyyopias AptcrroreXoi
ff-rjfj.aLVOfJ.eva
/cat ^77
re
e?rt
de
vat ra XotTra rwi^ e^w
vpetcoSws
haec verba codcl
in
ei>
rw Sei^pw
ra
Desinunt
avTidocriv]
^iXats TrpoKade^ eraL 0wvats CP ptifj.a.ai re Vfff3eiav virort,9era.i KOUTOL ye ror aTrocrroXoi Xe70J rosr;%ots rTyv Si i/a^cet /ecu aXfjOeia oi ros 5e Trap Xo^w TJ j3a.ffi\ia TOV deov aXX e-rreid-rj
/-ovots /cat
OLKri.pp.wv
ffvveivon.
aropyrfv
ou 70/3
a.
7 T.
||
r<->
rwt
/ecu
S
X a P ts rw
KO.L
1
edd. Paris, haec quoque exstant: o Xptcrros /Soi Xerat Oeupeiv crtwSws ^^w^fvas o/j.o\oyovffa KO.K rorror Traptarwcra /j.ya\iov
/n et
creiS oi
TOV eXeoi yfjias
TOV 0fov
In
pier.
in the
But
in
m
Codex Vulcobianus, used
by-Fronto Ducaeus, there follows a long additional section beginning 6 ev and ending Xptcrros /3oi <Xerat
ru>
avrots dewp-qp.a.rwv TrapaTroStfwi/rat. The section appears in the Latin translation of I lervetus and in the It deals with the Paris editions. heresy of Severus, the head of the sect of the Acephali,
who was
con-
derailed at the Council of Constan-
tinople section
in
A.D. 536.
The whole
forms the conclusion of a work on the Incarnation, in reply to the
Manichaean, Paulianist, ApolNestorian, and Eutychian heresies, by Theodore, a priest and monk of Rhaithu or Raythu circa A. 0.650. Theodore s work is printed in Migne P. G. xci p. 1479 sq., and in Galland Vet. Pair. Bibl. xiii. linarian,
The passage has crept into the text of Gr. owing to some scribe s blunder in transcription.
INDEX
I.
SUBJECTS.
;
149
Angel of the Earth, 32 Anomoeans, attacked by Gregory, xiv their teaching, 2 ; referred ;
foil.
153, 156 his Cnr
to,
Anselm,
Deus
ho/no, xxxiii,
89 his
Apollinaris,
Lord
s
teaching
on
the
human body, 102 made of, by Gregory,
Aristotle, use
xxx
;
his doctrine of
form
and
125; quoted or referred
matter,
to, 21, 23, 67,
106, 145, 146, 151
;
i,
2, 3,
1
6, 22, 27, 29, 64, 75 (/
9^, 108, 115, 119,
MO
(Ms),
/>),
i3r,
156
Atheism, 3 Atonement,
sec
129
foil.;
of,
138,
of,
153
tion
quoted or referred
to,
27, 89,
9
;
120
charist, xxxvii, 141 foil.;
birth
grounds of the
to,
analogy 124 foil.; 126 of,
efficacy
xxx,
to,
to,
xxiv
Bernard, quoted, 17
Bethune-Baker, 7,
J.
F.,
his
Butler,
referred
to,
155
12,
Bigg, I)r C., referred 42, 118 1
1
Analogy,
to,
xi, xxiii,
referred
to,
1
C Cain, 109
Cappadocian Fathers,
their import
ance, x Catechetical instruction, i Christ, union of Godhead and in,
54
foil.,
57
man
foil.;
Yirginof, 86; why a foil., human birth was necessary, 101 foil.; His humanity complete, lot foil.
I
teaching on, Baptism, Gregory xxxiv, 123 foil.; its purpose dis tinguished from that of the Eu s
foil.
Bentley, referred to, xlv Bergades, I. C., referred
60
;
His Godhead veiled from screen of the, by the
human
B
human
159
Basil, referred to, xxii, 7, 12, 27, 32 Basilides, 2
Satan
of
foil.,
Birth
Aubertin, referred to, xvi, 153 on the Trinity, Augustine,
;
;
24
hood
Ransom, Redemp
necessity
Bardenhewer, Dr, referred
xxix,
Assyrians, 109 Athanasius, his teaching compared with that of Gregory, xxviii foil., xxxiv quoted or referred to, xxii,
inner significance of, effects of, 137 moral conditions 140
139;
foil.,
Ambrose, on the Atonement, xxxiii, on the Eucharist, xli, 147, 89
lis
nature, 89, 93, 98 death was necessary, 114
;
why foil.
;
His resurrection and its effects, 60 foil., 70 foil. representative character of His death and resur ;
130; altars in the name See also Incarnation, 75.
rection, of,
Miracles.
1
GREGORY OF NYSSA
66 his
Chrysostom, Eucharist,
xli,
teaching on the 149 on the sacra ;
mental principle, 141 Churton, W. R., referred to, 155 Clement of Alexandria, referred to, 42, 122, 130 Coats of Skin, Gregory s interpreta tion of, 42
foil.
Constantinople, Council
of, ix sy 383, xiv reasons for death Cross, upon, 114
nod
;
at, in
foil.;
symbolism
of,
119
D de Principiis, of Origen, compared with the Or. Cat., xi Deification of man, through Christ, 45, 130, 151 of,
Gregory, xxii
with idolatry,
referred to, i Diekamp, F., referred to, xiii (bis), xiv (bis), xxiv, xxx, 1 Dionysius the Areopagite, quoted, ,
85
E Election, unscriptural form of, de nied by Gregory, 1 1 Eparchus, Antonius, xiv 1
Body and Blood
are
given in, 144 foil. ; an extension of the In insti carnation, xxxiv foil., 151 tution of, by Christ, 150; the prayer of consecration in, 152 Eunomius, orations of Gregory ;
to, xxxviii, xliii, 56,
G
GOD, His 5
existence, 3
155
;
5
;
;
manence,
xxviii, xxxiv,
attributes, xxxii,
27
95,
foil.
104;
good ness, 22 foil., 79 foil. wisdom, 80 foil. justice, 81 foil.; power r 78
;
;
;
90 foil. Godet, referred to, 32 Gregory the Great, quoted or re ferred to, 89, 93 Gregory of Nazianzus,his Origenism, x his relations with Gregory of on the IMOVNyssa, xvii (note) ;
;
16; his rejection of the theory of a ransom to Satan, 89 of Gregory Nyssa, his banishment, ix summoned to Council of Con a/>x
a,
;
stantinople, ix
books against his journey present at synod
his
;
Eunomius, xiii to Armenia, xiii
foil. ;
;
in 383, xiv
his Constantinople de Deitatt Filii ct Sp. Sancti, xiv at
;
;
his
xvii style, studies, xvii
;
his
rhetorical
H
2, 4,
quota xlvii, 3,
Eutychianism, Gregory accused 56 Evil,
perfection,
;
unchangeableness, im transcendence, xxiv
unity,
;
;
157 Euthymius Zigabenus, his tions of the Or. Cat., xv, 25, 49, 51, 102, 121, 142
150, 164
Gelasian Sacramentary, quoted, 91 Generation, human, Gregory s vindi cation of, xii (note), 105 foil. Germanus, bp of Constantinople, re ferred to, xv, 100
against, x, xiii foil.; his reply to Basil s Refutation, xiii teaching of,
113
foil.,
Fronto Ducaeus, quoted or referred
i
Epicureans, 3 Eucharist, Gregory s doctrine of, xxxvi foil.; 141 foil., 150; a principle of life for the body, xxxvii, 142 foil.; how Christ s
111
foil.,
foil.
foil.
Cyril of Jerusalem, on baptism, xxxvi, 135 ; referred to, 76, 142
Demons, connexion
Eatalism, of heathen world, xii P>anzelin, Cardinal, on the Eu charist, referred to, 144, 150 (bis) Free-will, of man, insisted on by
xxvii.
Dr,
xl,
24,
referred 37,
95,
to,
x,
130,
xi,
141,
150 of,
negative character of, xxii, 83 ; its seat in the will, 40
foil.,
Harnack,
Hebrews, Epistle to, attributed to St Paul by Gregory, 131 Hell, harrowing of, allusion to, 89 Herod, 109
I6 7
SCJiJECTS lervetus, Gentianus, his Latin ver sion of the Or. Cat., xliii, 87 Heyns, S. P., referred to, xiii I
Hilary of Poitiers, resemblance of his teaching on the Sacraments to that of Gregory, xxxv, 151 I
referred to, xl,
F.,
lilt,
and power,
creature,
Dr
15
;
not a
foil.
156
Labyrinth, of Minos, Lactantius, on the
75.
Ignatius, quoted or referred to, 89, 120, 130, 142, 143
Man, 24
in
Gr.
I2 5
Word
see
Loofs, Dr, referred to, xliii Love of God, conjoined with power, 9
s
on, teaching delay of, xxix, 107 foil.; a stumbling-block to nonbelievers, 52 proved by miracles, involved no degradation 58 foil. or weakness on God s part, 65 beneficent purpose of, 73 ; foil. exhibits God s effects of, 74 foil. wisdom, 80 goodness, 79 foil.
Incarnation,
M
xxviii foil.;
;
;
;
;
;
foil.; justice, Si
foil.
power, 91 Satan deceived by, 89, 95,
foil.;
;
98 Inge, \V. R., referred to, 130 Irenaeus, relation of his teaching to that of Methodius and Gregory, xxvii quoted or referred to, 29, ;
1
02, 130, 142
;
spirit, xxiv, 30 foil. ; envied by Satan, 32 foil .; his fall, 36 foil.;
originally free from I3 8
passion, 25,
3r>
Manichaeans, Marcion, 2 Mason, Dr A. 22, 55
xii, 2,
J.,
27, 37
referred to, xxiii,
57.72, 89 his
Maximus,
comment
on
Ps.-
J.
B.,
referred
to,
30,
138
Jerusalem, destruction of, 77 foil. Jews, disappearance of their worship and temple, 76 foil. John of Damascus, his indebtedness to the Or. Cat., xv, xxxvii, xli 8,
;
Mayor, Dr
with his acquaintance Jerome, Gregory at Constantinople, x
xlviii,
creation due to God s Man, his possession of goodness, 22 reason, 23; immortality, 23 ; free his nature the meetingwill, 26 point of the worlds of sense and his
Dionys. de Eccl. /Her., xiv, 85 Maximus Margunius, xlv
J
foil.,
quotation
of Or. Cat. in, xv, xlvii, 54 Lightfoot, Bp, referred to, 20, 51,
F. J. A., referred to, 2
Image of God,
131
Cross, quoted,
119 Leontius of Byzantium,
Logos,
42,
Or.
God
self-subsist ent, possessing will,
activity,
Hort,
fustin Martyr, quoted or referred to, I, 15, 29, III, 122, 123, 124, 149
Caf., xliv.
I).,
head, illustrated from the analogy of human nature, 13; inseparable from God and the Word of God, ;
quoted or referred
;
149, i;o
Krabinger, his edition of the referred to, xliv Spirit, existence of in the
Hoeschel,
15
89
150,
24,
152
Holy
to Satan,
to, 32, 93,
13,
charistic doctrine,
17 xli
;
Ku-
his foil.
;
his
rejection of the theory of a ransom
Methodius, indebtedness of Gregory referred to, 32, to, xxv foil., xxx ;
42, 44, 119, 124
Metrophanes Critopulus,
Mind and
xlvi
matter, relations
of,
ac
to
cording Gregory, 31 Minucius Felix, quoted, 76 Miracles of Christ, ^8 foil., 86 127
foil.
Moberly, Dr, referred to, 7
foil.,
1
GREGORY OF NYSSA
68
Moeller, E. G., quoted, 30 Moore, \Y., referred to, 87 Morel, P., his Latin version of the Or. Cat.,
xliii,
21
Photius, quoted, xv foil., xvii Plato, indebtedness of Gregory
and
Origen to, xxii, xxiii, xxx; psy on negative chology of, xxxi character of evil, xxii, 27; on ;
Moses, 43, 88
purification of souls, xxiii, 46 ; his division of the Universe, xxiv; referred to or quoted, 2}, 27, }i,
Xeander, referred to, xl, 141, 150 Neoplatonism, influence of, on hea then world, xi points of contact with, in Gregory s teaching, xxiv,
55, 82, 95, [i 7, !55 Plotinus, on the Divine Being, xi Trinity of, xi Gregory s points of contact with, xxiv; referred to, ;
;
;
xxx, 27, 31, 95 Nestorianism, tendency towards in Gr. s language, 72, 103, 116 Noah, 109
27, 54, 117 Polytheism, 2, 4 foil. Prayer, its place in the baptismal rite, xxxiv, 123, 127 foil.; prayer of consecration in the Kucharist,
O
xxxviii
Oehler, Fr., quoted, 133 Oratio Catechetica, purpose of, xii date
Priesthood, /
of,
xiii
foil.
;
teaching
Christian,
referred to,
;
of,
xvii foil.
Origen, his allegorical interpretation of Scripture, xix, 13, 24, 118; on the union of philosophy and re on the free-will of ligion, xix man, xxii on the negative charac on the purifi ter of evil, xxii, 27 ;
;
;
cation of souls, xxiii, 46, 99 (bis] restoration of his threefold spirits, xxiii, 98 division of human nature, xxiv, on the ransom to Satan, 29 on the deification of xxxiv, 89 ;
on the universal
;
;
T
Providence, the Divine, Gregory s treatment of, xxi Pseudo-Cyril, his indebtedness to the Or.
Cat.,
xv, xlviii,
S,
13
Punishment, remedial character
of,
99; future, character
xxiii, 47,
of,
163 Purification of souls, Gregory s doc trine of, xxiii, xxxvi, 46, 99, 138 foil. contrasted with Western doctrine of Purgatory, xxiii. 47, ;
39 Pusey, Dr, referred
to, xli,
143,
150,
;
the Lord
s
humanity, 130
;
quoted
or referred to, 29, 32, 42, 47 (bis], 64, 76, in, 130, 149 Origenism, of Basil and Gregory Nazianzen, x ; of Gregory of Nyssa, x, xv, xix foil., 100
Oxenham,
II.
N., referred
to,
93
Ransom, xxxiii,
to Satan,
84
Philosophy and
religion, xix
7,
i
final,
of
xv, xxiii,
;
of,
i
xxxvi,
fire,
spirits,
;
15 Petavius, referred to, 57 Philo, Logos doctrine of, quoted, 155 Philocalia, of Origen, x
of,
139 all created 100 Resurrection, two kinds of, distin see Christ guished, 137
Pantheism, Christian, 95 Persons in the Trinity, 7, 155 illus trations of, from human conscious individual existence
idea
Redemption, Gregory teaching upon, xxvii foil.; relation of, to attributes of God, xxxii foil. Refining
;
s
s
Restoration,
ness, 9
Gregorv
foil.
;
Ritter
and
Preller, referred to, 117
Robertson, Dr A., referred to, 3 Robinson, Dr J. A., referred to, 27, 48 Rufinus, referred
Rupp,
to, ^2, 120 J., referred to, xiv, xvi, xviii,
xix, xxx,
I,
i
2
INDEX
SUBJECTS
I.
169
Transubstantiation, Gregory s teach ing on the Eucharist distinguished Sabellius, teaching of,
3
from, xxxviii
Sacraments, teaching Gregory s upon, xxxiv foil. continuation of process of Incarnation in, xxxiv moral conditions of right use of, ;
;
foil.
153
Sacrifices, cessation of
heathen and
Jewish, 75, 77 Sanday and Ileadlam, referred 138 Satan, envy
86
rule,
;
to,
of, 34 foil. ; his love of deceived by Incarnation,
97
foil.,
84
;
foil.;
Schwane, Dr
J., referred to, 32, 86,
100, 141, 150
Scripture, of, xix
s interpretation 42, 1 18 E., referred to, 149
Gregory foil.,
Scudamore, W.
illustration
;
;
right belief in, 155 foil.; baptism into, 155 foil.; uncreated, 157
Tritheism,
Gr.
s
doctrine
Trinity guarded against,
the
Ueberweg,his judgment on Gregory, xvi
Universalism, of Gregory, xv, xxiii Universality, want of, in the spread of Christianity,
no
foil.
152,
(bis],
Severus, bishop of Antioch, 164 Sextus, quoted, 16 Sight, Gr. s theory of, 23 Similes in the Or. Cat., xvii
Valentinus, 2 Venantius, Eortvmatus,
tion,
109
foil.
Soul, relations of, with body, 54 Spirit, see Holy Spirit Stoicism, referred to, 95, 117
W Westcott. Bp. referred to, 35, 75 Wilson, H. A., referred to, 4 Word of God, existence of, illustrated
117
from human word, life
Tertullian, materialism of, xi ferred to, 7, 42 Theodore of Rhaithu, 1311 the carnation, xvi, 164 Theodoret, his quotations from Or. Cat., xv, xlvii, 54, 72, 16, 1 ;
1
language on
the
hymn
lingua, 97 Vincent of Lerins, quoted, 102 Vincenzi, A., referred to, 100
Virgin-Birth of Christ, 60 foil., S6 Vulcobius, Dn J., referred to, xliii
Sodom, 109
Synesius, quoted,
his
Pange
Sin, continuance of, since Incarna
his
of 16
ransom
paid to, purgation and future salvation of, 99 foil., 101
89
xxxiii,
150
foil.,
of, from psy doctrine of, chology, xxxi, 9 mysterious, 15; mediates between opposing doctrines of Judaism and Hellenism, 1 6 foil. importance of
Trinity,
re
In
the
absolutely, 9 and jiower to do
one with
;
7 possesses possesses will ;
what He
God
in
wills,
2 nature, foil.; inseparable from the Holy Spirit, 15
9
;
1
18;
Eucharist,
xxxix
Xahn,
I)r,
referred to, 3
referred to,
Theophanes, quoted, 47
Zeller,
Theophrastus, referred to, 23 Theorianus, his Dixpiitatio oiun Ner-
Xeno, Apostolo, xlvi Zinus, his Latin version of Euthymius Zig., 56, 144
scie,
xv, xlvii, 142
1 1
7
GKKGOXY OF A
I/O
INDEX
YSSA
II.
SCRIPTURE TEXTS. GENESIS
AMOS
f.YDEX
SCRIPTURE TEXTS
//.
GALATIANS
JOHN i.
162, 3
2
i
49
14 iS
13
159, 3
_>
EPHESIANS
I
ACTS
TIMOTHY
16
iii.
iv. 2,
cS-i
;
4
5
io
58, 31,
no,
112,4
i
20
97-
5
2,
iii.
11.
I/I
r
r
60, 9
41 47
1
12, 16
TITUS
3
i,
i-9
ROMANS v. io viii. 2
S
ii
,
63, 8 122, II
4
HEBREWS
CORINTHIANS
64. 12
..........................
89, 3 sq. 9 .............................. 163, 4 14-15 ........................ 38, 18
iv.
v.
iii.
i
I ii.
".
135, 6
15 fi
xii.
........................... ..............................
14-24
..................
i5r 143
X
131, ii,
3 2
107, 5 sq. xv. 47 ........................... 132, 21
REVELATION
4 17
GREGORY OF NYSSA
172
INDEX
III.
GREEK WORDS. d/3aroj 77,
16
d!3ov\r)TOS
ill,
33.
4 12
10; 37, dfivffffos 55, 4 dyaOtiveiv 157, 9 dfiov\ia 28,
d776toj
dyid^Lv 149, 35; 126,
dyLa.ffp.os
81,9
7
15^,
(/;/>);
2; 103, 3 142, 6, 10 155, 3; 156, 9, 12
4;
3,
51,
7;
5,
foil.
aXXoiWTi/cos
14;
146,
151,
7
dXXotwros 8^, 6 aXXorptoPf 164, 6
13
153,
i
50,
dXXoioui 82, 8; dXXoi wcrts 34, 2,
I
7
d\\oTpiuffis 50, 10 ; 135, dXo7i a 21, 4; 54, 6
dde\(f)OKTOvia
109, I 26, 8; 27,
d<5eo-7roros
155,
98, 4;
dXe7?T??ptoi>
150,
dyKiffrpov 84, 5 dryyw/uocnVTj 125, d7umo"riKcDs
i;
55 57 2 0X7775^1 49, 3;
ii
54,
5
34,
2;
28,
9
0X070?
foil.;
5
7,
10,
43,
:
15
d<5ieo5os
132, 7 ado^os 102, 14;
104, 2
37, 3 d/meTd(3\riTOS
10
10,
dovva.fj.ia.
4
dtjdia 35,
143,
a0aaTtfi>
3
ddearos 22, 9 ddeos 3, 12
d;iu7??s 45,
I I
atpeffis
2,
d/JLVijTos
6;
t,
U;
aKepaios d/cti Suj/oj
2,
ii
139, /; d/x0i/yoXoj 62, 10
08,
1
di>afio\rj
7;
2
9;
107,
153,
2
n
.
3
114, i 161, 7 o-Kparos 92, 17 3
if 47,
35
IT
i
10
1
60, 17
7
13,
162, 4
40,
9
32,
ii;
35, 8
i
i
dva.KO.Li>
137,
5
31, 5;
di>a.deiKi>vi>a.L
>
135,
dvai/jia.KTOS
d/c6Xao"ros
M,
72
dvadveiv
133, 1 1 114, 3 I3 6
;
7
124, i; 125, 7; 12; 159, ii; 1 60, 8 ;s 113,
29, 3, 7, 8, 10, 12; 30, 6, .
112,
dvayevvav 129, 2;
I
dva.yi>vr](TLS
4; 70, ii dKaTavo-qTos 62, 3
24, 2
77, 17,
rd 117,
alffdrjTLKOs 45, aiffdrjTos
2;
14; 12
38,
16;
23,
i,
8,
10; 2
138,
a.jj.o(.pos
ddpows 112, 6
aiW 7 /za 43,
9 iii,
du.oLpe iv
ddepd-rrevTos 46, cuStoTTjs 6,
20
79,
d^eratferos 155, 2 d/xerdo-raros 155, 5 d/JLerpia 50, 16
f(),
13 i
iff /ji6s
159, 15 dvaKepavvvvai 141, 4; dva.K.ipvao da.L 101, ii 49,
17;
30,
7;
os
85, 57,
156, 3, 135, 1 6
7
143, 6
17 16 ;
142,
3
IXDEX
GREEK WORDS
///.
399, 10 ,.t,rfoXos 76, 7 dydTrXacris 137, 10
173
-
32, 6
direiK6vi(Tfj.a
36, 5
;
.
j
di
e a
dva
di
arpe xf
dvK(f>pa.(rTos
I
8^
IO
dTro^W
4 8,
128,
12;
3^,
3
i
93,
47,
i39
14
7,
11; 66, ?
;
diro(f>oiTa.v
d^TtTrci^fta
dTrpocTTreXacrTOS
3
i
6
dp/dovia 30,
16; 15, 5; 28, 5 dvi 7rap|ta 81, it; 83, 5; 158, 9 d^i TTOcrraros 8, 10; 9, 7 14, 9 7. 9 i57
39,
7;
15
dirapid/u.ricris 24, 6 aTrarewi 97, 16
138,
42, 9;
138,
1 1
6,
7
n
3 14,
18,
17;
156, ii
68, 6; 161, ii
; 36, 6; 82, 5 136, ii 124, 5; 131, 5; 132, 9;
aadfj.a
n
7
6s
d^a
1 1
II
104,
I
26,
;
dTrd^eta 35, 6; 64, 4;
17;
113,
39, 9; 47, 4; 69, 5, 10;
I9>
87, i d^tw/xa 36, 4
12;
I
145, 8 ; J 15 5
8,
36, 6,
10,
66^7;
74, dvTiTvrria 88, 4 di>Tippr]
8,
107,
104, 6,
ctTrpocrtTos
142, 13 avTiTTOLeladai 45, l
12;
139,
I
8;
19,
aTrpocupero?
124,
6
3
5
33, 6 33, 4; 83, 4 avridoffis 97, 16; 164, 7
a7ra#c2>s
7
7.
cros
d^rt5tatecrts 65, 9
dTradrjs
2
139- 2 163, 17 113, 4
d-rro(pepeLv ;,
4
133, 6 ii ; 48, 2
Oai
diroppi TOS 68, 2 dirocrapKovv 48,
^
dira.~yr)S
1
dTroppaV 63, 13; 83, 16 diropptjros 115, 4 101, diroppvirTeiv 14; 1 60, 1 6
13
107, 4, 145, 11 124, 8
5; 12
dTToXvTrpay/J.oi rjTos 58,
10
di/TtStatpera-^ai ,
IV
138, 3
.
146, 6 160, 14
111, 8; 139,
3
dTro/jLLfj.elo
dvTd\\ay/u.a 86, 10; dvTaTravTciv 97, 16 dj rapttf/xeZi 51, 1 6
dvTpuTai>
35,
7; 3
Or. 6l,
;
dvOpwTTOTroua, 39* 128, 7 df6i>77TOS
di retcrd^/eti o.vTei(neva.L
17;
104,
6;
8
dvep/bnqvevTos 58,
107,
^3-
ii
57, 13; 125, dveirideKTOs 13,
dVeros 28,
i? 100,
d-rroK\veii>
19,
17
^
4
39
a.iroK\ripQvv
49, 3 17;
65,
99
5
142, 9
i
i
i
10,
dvfi>tpyr)Tos
dvrjvvros
164,
10
29,
dpe/eXdA?7Tos 62,
i
!54<
dTriryeuea^cu
i
12;
140,
fii>
^
^)O
I
2
133, 10
29,
dva.(f)-r]S
dva.(pi
37
132,
*
[I
153, 6 31,
aTrXoPi
12
133,
6;
10,
dTTiJ.(po.iveLv
s
Ct (r
85?
cnrfj.Tro\di>
li;
45,
136, 4 10, 15
aTretpOTrXacriws
IO
22,
dvdppvffis 87, 6
I,
12
86, 14 161, 3
103, 10 dreXei TT^ros 163,
17
ri;
19,
i
GREGORY OF NYSSA
1/4 4
*9
,
2
114, 54,
155, i;
8;
7; 42, 113, 10 34,
Si, 6; 112, 12; cu re^oua iOTTjs 28, 7 9,
2,
6
2
d(f)Bapffia 6,
6;
5ia/v paretV
7;
152, 6
diaXvfj.aii>fadai
5tdXi !
124, io; 142, d(ppaaTOS 49, 4
IO;
37 i
85,
3;
dia/^apria 44, s
14
(JO,
5tcu>oia
6;
41,
l6l, 14
J6O, i;
no, 9;
102,
15,
2;
114,
156,
61, 6
yvupicr/j.a 12,
162,
i
44,
io
14
49, 20,
i
iXiys
iWi
61,
13
20
4
107, 9; cHe^tevcu 68, io Ste^ooet eti/ 82, 12
i
18,
6
5ieo5t/ccDs 67, dt.VKpii>ii>
9 19; 147, 15; 6 1, 2;
50,
59,
8ir)prifj.fi>(i}S
jjfLKTLKOS 21,
i
2
i>
<5iT)777Ata
88, 6
84,
18, i,
11
13; 159, 14; 160, IO;
17
deti/
didayfj.a
7
87, 8
?1
7e^ecris 61, 154, II
i
3
7,
dia
and
32, 6;
13
Starei^t^et^ 122, 4 Stari TroOi 132, 21 21, 20 8i.a.
I
yeiTvidv 104, 19 yeviKOS 71, 16
31, 9;
14; 43,
i^
106, 17 otaa reXXett 134,
44,
7770/0!,
39,
io
59. iit
3
109, II 34, 9; 41, P\iapov ppiefiv 35, 14
yevvriTWp
7;
128, 6
dicta Kevr]
p\a(rTdi>et.v
yfrvrjo-is
9;
7
6,
3;
5,
diacrroXr)
163,
133,
,
13
/3ioO
5;
14
16,
BiaTrXdff(Tfii>
3
SiaTrrt etf
y.
9,
98, 6 10 ; 46,
34. 4
fiaTTTifcLv
^St os
7
119, 3; 146, 9; 148, 8 TiKos 35, 16; 66, 9; 125, :; 160, 2
i
156, 8 ^O.TTTLffp.0. 122, 12; fiaaiXfiov 76, 12 /Sia 36, 10, 13
121,
10
??
5
11;
39,
164, 4
;
102, io;
78, 4;
StdXe^tj 3, 7, 9 SiaXveiv 41, 5; 142,
34, 8 atpQopos 86, 15 75, 14 d(f>idpv(j.a
5;
2
34,
5ia.Xafj.j3dvei.v
144,
16
148, 1
8i.a.Kpii>Lv
a
9,
2
40, 7 (to); 49, 9; 106, 39, 15; 156, 3 diaipelv 72, 13; 77, 2 115, 11 Sta/cocr^o-is 92, io
14
129,
142,
;
avroxei-p 36,
d\fevdr]S
;
8id6e
aurOjUoXetV 85, 9 65, 18 avTO(roia
1
98, 4 (to)
8
drj/niovpyla 38,
I
aiVo/udrcos 35,
vv 44? 62,
I
7;
5r)[Jt.iovpy6s
5
26,
i
38,
6;
22
avTOKpaTrjS 27,
d(popfj.ri
/
42,
26,
1
156,
5ei cro7roi6s
cu ToSwctjUis 50,
avro fwf]
13 43, 8 5^p/xa 43, 6, 9; 46, 6 5e/3 u.ariJ os 43, 5
SfyetJ
drovetV 125, 14 drpeTTTos 82, 6; avdfvria 85, i aufoi Ti/iOS 64, 7 .ai Tei;o( crioj
5e\eao-/xa 98,
13
109, 10
a.T6\/jL7)TOS
&TO[J.OS
deXeap 93, 3
1
6,
i
diKaioXoyia 85, 3 SiKa.ffTripi.ov
52,
13
i
77,
ii
7
INDEX CiopariKOS 38, 14 87. 35 i3, :6s 102, 8
3;
r
III.
38
IT
GREEK WORDS 8
8; 48, 31, 8
27,
flj.
e/jL
en>
no, 9 evaepios 23, 6
10
diirXorj 9,
ivavd PUTT-TIG ts 101, 15;
2,
Sbyfjia 6,
9;
124
7
1
12;
3,
8;
24,
10; 7, 5; 15; 39, 6;
6,
37,
evdofj-vxetf evdvei.i>
18,
8oyfj.aTi^ei.v
44,
doKL/j.affia 8pifj,vffffeiv
dvffapeffTeli>
i
i
Si crwTretV 64,
i
i
evffKr)TTTiv
5
3,
8,
1
95 I2 5, 3 122, 2 eWoicu, Koivai 20, e^OTrXtos 131, 8
3
48, 7; IOI, 106, 12
I
8vffKXr)pia 5i (rvo\os
14
46,
;
95, 5
4
14 1
08,
1
evTfXrjS 93, 9 evreXuis 34, \
eyyewpyeiv 88,
^rei iis 150,
1
eyyiyveffdac 39, 7; 95, 5
i
6
23,
j-vvdpos
s
15
16
IJ
50, 20 151, 8 85,
94>
e^aiperos 43,
13
156,
lj/
i
156, 9
-88, 94,
14
152, 3
evffireipfiv
i
1
2
104, 10 108, 12
ej/Sicuracr^cu
98, 2 146, 15
6
12,
1
14;
56,
1 1
f"5efffj.a.
etW
"5^4 21,
3
75,
flduXov 83,
2
103, 26, 13;
19; 24, 4, 5;
125, 67, 9; 80, 12 IO2, 12 eiffoiKifciv 93, 4; elffpew 145, 14 5;
30,
eip/j.6s
17
e^eraaty 96,
101, 112,
KK\Tjaia
ii
eK\a/j.j3di
15
e^yelffdac 131, 8; 33, e^is 2i^
K\VLV 134,
i,
8
77,
e\ey/j.6<>
121,
li eLi
13;
13 63,
e\f\ t)epuT-/)s fXXtji
25,
/JiTT(8dv
114,
6 1
8
7,
7
ejj.TrepiKpa.Teli>
i
i
evffLS
50,
fj.(f>aiveii>
11
162, 31, 1 1
8,
Xi)
15
128, 9;
7
2
55, 4
44,
1
elv
7
Xeiv
98, 3 142,
(/;/.$)
4
7
139, 6; 142, 11 136, 3 161, 18; 162, 18 7,
4
18;
dfaffdai 27, ewtdeiffdaL
14
49,
/j.TTpiXafji.^di>eiv
e/JLTrnrXdv
127, 6;
85, 8 r) 46, 6 vXeveLv 97, 4;
4
jo
^fj.TTi
133,
-mfia.Tvei.v
i/,
2,5;
/j.Tradr]S
II
99, 1
9;
3,
eXX-rjviff/j.6s
44,
143, 3
113, 5 iiravdi^LV 83, 1 1 eiravopOovv 7, 4 47, 5 146, 2
2
48, 48,
1
13;
15
125, 15 1 02, Kir\vi>ei.v 4 fKpelv 133, 10 CKTClfflS
1
5
eirdyei.i>
fKTrXrjpwffiS
fKTT)Kfll>
2
65,
e7ra77e\Xe<j#cu
17
95, 6
1 1
e ^eraffTtKuis
e^ofj.oioui
10;
15
15,
i r
127, 6;
140,
3
129,
GREGORY OF 7; 57, 16;
wiKr)pos 8, 17 (bis); 25, I^I, 12
11;
12},
iriK\rj(ri.s
NY.SSA
faotivcria
124, 5;
127, 3;
75,
6
59,
3;
!/
H
i.?
2
143,
fryUTJ
63,
12;
140,
4
4
147,
144, 3
TTLKl TTTI.V
I
6
6,
I
^
WTLKOS
6;
10,
i
eTrt/^ta 62,
14; 96, 5; 103, 5 86, 5 ewt/uLveLv 34, 8 eiTLvoelv 21, 15; 43, 8; 85, 17; 131, ;
132, ii eirivoia 4, 12 i
1,
12
;
37, 112, 5
Triirvoia
;
eTrtTroXcuos 38,
e7ri<7T?)/x,77
eTTiTe\rjS
145,
2
06,
15
3
;
1
60, 6
108,
9
6eo7rpeTrr}s
16
14; 16
tfijs
162,
63,
4
drj\r)
5
ei>Kivr)TO 30, IO evKO\ia 136, 8; 140, I euX^TTTOS 104, 19 ei)Xo7ia 36, 3, 12; 37, 4; eufftyxaj ws 36, i; 97, 12
;
8
58, (po\Ki.oi>
;
5,
i
5t6rr?s
i
i
5/w/xa 61,
7;
10,
13
i
55, 8
6,
ii;
148,
77,
;
ii
4,
19
toi Satfeti
ii
103, 6
;
101, 3,
ii;
104,
i;
I 1
8
4
2,
Ioi 5cu/cos
30,
;
9
76, 128,
eveii>
6, 9 17, 7 57, 18; 59, 2; 61, 16; 86,
5 2
;
6
1
3
15,
lepwffvvri
;
i
6
7
i;
idia^ovTws
LK6T
103, 8; 94, 18 105, 15 ; 141, 3
146,
rjdvveu
2,
115,
55, 3 #ai 68, 11
23,
79,
6prjffKfia
117,
129,
;
6
99, 14 15
86,
13
1 1
76,
drjpn^drjs
i;
95, 5,
i
152,
;
4,
IdLafciv
131, 8 88, 7
104, ii
20,
;
7
e (f>air\ovv
ecm
i
75,
152,
8
einrepiypairTOS 54,
euwxaV
15
1
2
euTraTpldrjS 85,
evpvtffj-os
92, ;
3; 16, 8; 89, 7;
i,
6,
6pva\\is 36, 10, 6
>
72,
1 1
8
Bewpia
evKar6p6wTos 140, 9
eiooui
;
6oeia
8
1
18,
;
9;
6epa.TrevTr)<;
14;
148, 12;
144, 4;
14; 14, 8; 23, 13; 5; 57 35 63, i; 93, 10 121, ii
53
15
140,
2
58, evri/mepovv 86,
125,
i
105,
90,
[2
162,
15;
5,
7
4,
r2, 95
1
euep yfO ia
12
10;
ii;
93, 2; 129, 7
; ;
109, 5 OeoTrvevo To^ 18, 5
4
eveKTew 35,
15, 16,
51,
euaXwros 36, 14 f.vdoKia
10
19,
128, 5
;
32,
deorrjs 4,
88,
5;
6,
4,
;
51, 10
113, 7 88, 6 6s
i
149, ii
10,
2
88,
;
126, 6
;
r
;
evayrjs 9,
6;
7
135, 9 ai 102, ecrriacrts
;
OeiKOS 90, 8 flaoi TO 3,
5
7, 1
;
88, 48, 7 128, 14
firt.(paueLV
;
,
30, 2 ; 59, 8 21, 8; 125, 2; 128, 13
eir(.
;
6av/jia,Tovpyla
149?
fTTLcnrdv 42, eTricrrareti
19; 59, i; 88, 16; 90, 127, i, 10 91, 8 129, 6 dav/j-aaTovv 162, 21 2
88, 7;
I
64,
wcrts
;
^af ,ua 57,
2
eirippvros 68, tiriffKeif/is
98, 17
IO
eirippeTTWs 38,
eTrtcr/v Tyi
;
13
7;
14,
I
132, 12
2
48,
eirLTTitjpovi
tirippdv
ei
10
77X05 47,
1
;
3 la.
59,
13;
24,
7
;
109, 42,
9; 13
122,
6
INDEX Kadalpetv 134, 3;
KaOapevew 134,
100,
140,
7
5
KT/Xt s 1
138,
7,
ror,
8
13;
13
45, 2 41, 10 46, 9; ioi, 15;
61,
KadeipyeLv 63, 15; 89, 3 21, 3 131, 18; 133, 13; 141, 3
/c6pos
24, 3; 12 ii
ir;
135, 16 28, 8; 41, ro KO.Ta.Kipva.cr 6 O.L 57, 6; 152, 4 KctTaKpi TTTeiv 132, 15 KaTa\afJL^aveiv 53, 14; 82, 12
XeTrros,
30,
X^ts 30
,
/caraXX^Xos 23, 5; ^o, 9; 138, 16 (Ms); 146, 5; 148, 7 /caraXX^Xws 23, 7; 146, [5; 163, 20 /cardXo70s 2, 7 KaTafJ.avda.VeLV 115, 14 KCLTa/Jieplfcii> 142, 8; 144, 10 KaTafj.LyvvvaL 62, 13; 101, 2; 102, 17; 107, 15 ; 144, 2 151, 12 KaTavaXlffKeLV 99, 7 34,
12;
Ko.Ta.pa
37,
29,
3;
120,
13
7
143, KaracrKeudfei; 10, 4 KaTaffKevf] 2, 3 /cardoTacris 38, 19 i
;
19,
9
9; 65, 16 KaTa(pap/m.aKViv 108, 10 121, 6
42, 9; 88, 7
Ka.TrjX rjcr^
J
)
KaTopdovv 76,
J
2 ; 159, 7 113, n; 131, 5 3; 140, i 2,
,
2
;
100, 2, 3 46, 15 Kepaia ill, 6
2;
135,
16
n
162,
147, 5 147, 5 r} 34, 2;
160,
5;
149, 7
161,
12;
i
138,
fj,eTafj.e\eta
14,
16
i
50,
fj-era-n-oieiv
133, 122, 17
S.
fj.ei.ovv
fj.eTa.voLa
138, 4
138,
163, I fj.ya\e1ov 8, 12; 14, 18 fj.ediffTa.vai. 147, i; 148, 15; /u-edodeveiv 108, 1 1 /j.t dodos 96, 13 fj.ed6piov 72, 12
25,
67, 6 /car?70eta
9;
15
A^XJ/OS 36,
159, 4
KaTaffvpeiv \ araTp^x etI/
2
160,
137,
;
15
a 75,
14
KaTa.px.eiv
12,
i;
125,
Aurpamfc 63, 15
1
15,
n
\v0pos or \v6pov 62, 13 \vffLT\eiv 154, 9; 1^5, 3 \UTpOV 85, 19 \VTpwats 90, 12
;
KaTavTav 131,
10
\ovTp6v 122, 160,
7
ii
93, 2 66, 9;
3
133, 4,
8
no,
\L\//avov
123, 5
KaTav6tjffis
5
31,
118, 6
;
131, 16; 99, 8
\afivpLv6os \a/J.Trr)5wi>
1
6
124,
87, 6
KO.Ta.vof.1v
117, 117, 8
KVTTTCIV
KarafiaXXei.!/ 97, 21; 98, ii ; 137, 4 ; 164, 4
13,
10,
83,
4
10,
i
12
88,
Kadodos 91, 15 Ka0v(3piciv 115, 5 1
82, 9 foil.;
163, 8
KO\aaT7)pi.ov
4
;
16
138,
69, 18; III, 10
K\r/
KaOriyelffOat.
6
r,
veiv
9;
160,
138, [3;
6
Kr]pvy/jt.a
140, 6
Kaipios
177
K7]defJ.oi>ia
KadapLftiv 139, 8 Kadaporrjs [40, 7 KQ.d6.pffl.QV IO2, 5; 6 Ktittapcris
7;
138,
GREEK WORDS
III.
125, 13; 143, 5, 8; 149, i?o, 3; 159, 15; 160, 8,
7! 15; 161, 9
2, 3
/j.eTairoi.e iffdai
fj,Tairoi7)ffis
79,
18
151, 9;
159,
12
160, 4, 5 [jieTaffKcvaei.v
126, 4
60,
ii
12
(for);
GREGORY OF NYSSA
78 152, 7
fj.Tovaia 9,
6/u.6y\(i)O (Tos
99,
3
6[j.65ov\os
n,
15
OLioiiixris 6fj.oTLfj.os
fj.iyfj.a
fjMcpo^txM /uis 30, 7 53,
fjLoipa.
16,
fji.ova.p xia. 1
tj.oi>a.s
6,
i
ris
2,
13
ovoLiaaia
45, 3
12
158,
161, 2
op/cny
124, 6 1 6O, LS 138, 3J 17 TToda 2, 15; 39, 6
122,
10,
14
124, 13 dffrpaKLVos 42, offrpaKov 45, 3
fj.vLV
29, I 48, 7 120,
14
13 OTrXm/cos 131, 7 opyaviKos 106, 17 opyavov 106, 19
7
13;
ro6,
10
7,
6(j.(jjvvfj.(j}s
19 (/w);
44,
fj.6\LJ35os
103,
o/xoTi /zws 104, 5 ; 6yu60fXos 23, 8 6/uL6(f)tovos 100, 8 ofj-iovv/jiLa 8, 6
5
89,
;
6
50,
;
2;
95>
14
159, 5 2, 3 ; 59, 8 24, 5; 81, 7 31, 9; 101, 16
6/u.otoTpo7rws
/j.iai(pov ia
log, 7 31, 4 a 49, 9 yiu/vpoi/a Xt fUKp6\f/vxos 53) 3
10
157, 10; 162, ir2, 4
ofJ-oyevrjs
5
143,
6>os
n
ovpalov 1 10, 5 ovaia 19, 14; 21, 9; 30, 10; 66, 15
2
72, i; 92, ;
i,
/jt,v
10
jUi
2
15, 10;
ii, 14;
;
52,
53, 2; 65, 3; 115, 14; rr7, 8; 124, 2; 129, 10; 153, 2 o-Ti/cos 122, 10; 129, 2; 138, 14; 139, 5; 1 60, 12 ;
oiVtow 91, 14 oi cT(Co5cDs o-^ts,
2; 4
15,
ovffLLodrjs
1
8,
2O
50,
9
34,
o^ocpayia 88,
13
77, 2
/J.V
25, 8 LKOS 69,
41,
oTrjs
6;
132, 22 veKpovv 43, 10; 132, 13 V^KphifflS 134, IO 156, 1 Vr)(peil> 44, 12 ; 54, 13 yoepos 9, 4 ;
29,
31,
i,
3,
3, ii
^oflos 99,
7, ;
9;
116,
16;
43,
7;
67,
i
a 109, TravTodwa/uios Trapaypd(peii> ;
30, 6,
70, 12
;
10, 12;
32, 8
145, 10, 15; 07KW77S 145, 12 ooeveiv 131, 15 oiKovofj.e iv 4, 2
3;
J
46
;
32, 5
146,
;
12
14
I
1
48, 5
3 104,
97,
I
109, 4 irapaprveLV 42, 8 irapacrvptiv 37, 16 Trapa.vofj.ia
70, 14; 107* eLV
5
20, 3; 32, 10 olKoi>o/j.ia 56, i; 58, 13; 72, 8; 78, 14; 79, 15; 80, ii ; 94, 5; 95,9; 119, 7; 13; 92, 128, 129, 2; 133, 7, 14; 138, i 1 6 oiKovofj.u<&s 43, oX^ptos 142, 6 10 6X/C7J 13, 6X*6s no, 5 ;
n
59,
I
Trapa.KaLvorofj.e1v
irapa/J.vOe io dai
5
91,
;
6;
9
TrapdSo^os 126, 118, 7rapd5o<ns 7ra/>aXo7ta7/,6s
7
12 15
14, I/,
24,
TrapciSetcros
87,
7
122,
TraXiyyeveaia
10
6 7/cos
I
foil.;
59, 6; 97, 9 49, 16 Trapdevia 62, I jrapo/j-apretv 15, 4 Trapp-rjaia 36, 8; 37, 7 Trax^s 44, Tretpa 54, i; 115, i; 163, ri
n
32, 3, 9 55, I irfpi.ypd(pii> Trepryetos
13
n
INDEX 10;
54, l8,
TTeplCKTlKOS
4
57
dat.
156,
TTpO/COTTT?
22,
Trpoopart/cos
[38,
Trpocrdyeiv
55, 7 64, 10, 15; 73, 6; 133, 5 irepiovcria 91, 15; 115, 2; 128, i
14 16
TrTjpuxris
27, ii
TrXcrytos
119, 12;
Tr\dcr/j.a
32,
7rot6s,
TroXvdeia
112,
17
12
2,
Tro\v9eos
10
118,
75,
11,
Trpoaipe icrdai.
40, 128,
20;
5,
ii
15;
3,
125
8
89, 1 1
6
6,
88,
i
145, 9
;
II
IO8,
113,
16
;
;
H5,
15 p?}/xa
27,
17
10;
140,
9;
37,
; 114, 162, 8;
i,
2; 8;
163,
164, 5
1
6
;
14,
14;
15,
7;
3
50, 3 8, ii ;
19,
i
foil.;
pt^wpi/xetV 146, 6 35, 8, POTT?) 10, 13; pv-jrapia 42, 12 POTTOS
1
139,
io,-
5
139, 3
pUTTTt/COS
10 120, 3 12
7rp6j3X?7/ia 98,
119, 6; 120, 18 TrpodeiKvvvai 131, 9, 13
Trpo8iayLyvu}ffKiv
creQda/uiios
154, 9
ff6/j,vos
7rp60ecrts
127,
13 17;
10, 8, ii,
163,
1 1
13
15
77,
75,
(rrjfj.acria
8
1
38,
o~fle
TTpoeKTiOtvai 153, 5 TTpOEKTlKOS 21, 12 jrpoevTi.deva.1. 142, 12 TrpoTjye ia dat
14
38,
crap/cci>5?7S
Trpo(3o\r)
:
7rp6Tacm
TTVKVOVV
65,
10, 13; it 113,
Trpoa.Tro.vrav
i
8
6
3
Trpoa.ipeTi.K6s 9,
21,
155,
TrvOfji,rjv
10
109,
132,
Trpoatpecrts
TTpbawirov
II
irpefffieveiv
Trpodyeiv
6;
2
114,
TTTcD^a
6
woXvTrpay/jt.oa vvr] 55,
TToXurpOTTWS
14
II
12
15 122,
7rp6(T0aro? 5,
TTToe ii
Tro\vTrpay/j.ove?v
TTO^TTT?
i
TrpwroTrXacrros 43, 5
5
17,
99.
I
163, 125,
irpoa~p,a,pTvpelv
138,
163,6
23, 9 125, I
Tro\vdvdp<jjiros
90,
9 164, 4
6
17,
109, r8; 134, 14; 132, I
7roi6r?7s
48,
TrpoaKela daL
138,
ii>
6
TrpoQ-i(rx eLV
6
irXrjdvvTiKos ir\tj/ui/Ji\
TTOl/dXoS
5, 15 53, 6
Trpocr/catpos
33, 11, 12; 40, 10 120, 11; 121, 2
;
7rpO(Tie<70cu
Trpoffriyopia
I
wepL(pvcrdaL 99, 7rept%dcr/ceiJ 83,
4;
2,
15
10
71, 48,
Trept rrw/xa
i
99, 57,
Trpocreyyi(r/j.6s
I
103,
13 12
115,
13 84, 6
9
5,
4 14
TrpoTTuXcua 75,
Trept oSos
145,
2,
4
3,
jrepivoia
20
97,
17
eti
i
138, 9
i
TrpoKa.Taj3d\\eii>
7
45, 3; 71, 8 3?, 3; 148, 8 TrpL\TjTTTLK6s 24, 2
irepnrXda crei.i
137, 8;
93,
5
365 I 122, 6; 132,
Trepioxi?
179
2
I,
16
36,
TrepiSpdcrcreii
GREEK WORDS
III.
19 ,
4
12
,
8 0~KT]VOVV 149, 6
o-iTOTToieiv 88,
7;
aKvdptijTros 41,
15,
8;
115,
<7K<x>X?7
(TTTt XoS
163, I3Q,
15 I
I
47,
5
21,
86,
8
7
i8o
GREGORY OF NYSSA
INDEX
GREEK WORDS
III.
fa 86, 8
36, 10 88, 4
a log, ai 4, i
:
58, 15
vtrepK6o
/
n;
13,
6; 24,
170, 7
i
41,
139,
13
5;
12,
5,
68, 3
48, 9;
;
10
2,
inroaraffLs
;
i
7,
;
163,
8,
14
I
ai.
n
4;
ri 7
;
9, 2
;
15,
6;
6
;
30, 8
24,
6
;
4
47>
120,
13 i
89, 6 43, 5, 13 42, 4
3
31, 6
10
75, 15
1
08,
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CORRIGENDA. PAGE 28
col.
2
for intelligent
and
sensible read intelligible
and
sensible.
nature read the intelligible nature, ibid. col. 2 for intelligent and sensible read intelligible and sensible. 37 line 7 for ij aiuyyvi] /cat read r\ afoxtivr), /cat. 63 col. 2 y^r ATTOppvecv read Airoppe iv. col.
r
141 col.
2
30
for the intelligent
for the reading
CAMBRIDGE: PRINTED BY
T4irffdai
j.
AND
c.
F.
CLAY,
read the reading
AT THE UNIVERSITY
PRESS.
DATE DUE
