[1504] Greg. Naz., Orat. 35.
[1505] Cyril, Thesaurus, assert. 4 and 5.
[1506] Ibid., assert. 6.
[1507] Ibid., assert. 4.
[1508] Greg. Naz., Orat. 29.
[1509] Text, anomoion pantelos, variant, anomoion pantelos kat' ousian, cf. also Cyrill.
[1510] Greg. Naz., Orat. 29 and 35.
[1511] On this distinction between generation and creation, compare Athan., Contra Arianos, Or. 2, 3 ; Basil, Contra Eunom., bk. iv; Cyril, Thes., assert. 3. &c.
[1512] Greg. Naz., Orat. 29.
[1513] Cyril, Thes., assert. 7 and 18.
[1514] Greg. Naz., Orat. 29.
[1515] Cyril, Thes., assert. 5, 6, and 16; Greg., Orat. 35.
[1516] arreustos genna kai ektos sunduasmou. This argument is repeatedly made in refutation both of Gnostic ideas of emanation and Arian misrepresentation of the orthodox doctrine. Cf. Athan., De Synodis; Epiph., Hæres. 69; Hilary, De Trin. iii. iv.; Greg. Naz., Orat. 35.
[1517] Infra, Book ii. c. 3.
[1518] Greg. Naz., Orat. 45.
[1519] Text, med' holos. Variant in many codices is medamos, as in the previous sentence.
[1520] Greg. Naz., Orat. bk. i., Cont. Eun., p. 66; Cyril, Thes., assert. 5.
[1521] Greg. Naz., Orat. 36.
[1522] enupostaton; enhypostatic. See Suicer, Thesaurus, sub voce.
[1523] Greg. Naz., Orat. 23, 37, and 39.
[1524] Cf. ibid. 23, 36.
[1525] Athan., Contra Arian., Orat. 2; Basil, Contra Eunom. iv.; Greg. Naz., Orat. 35.
[1526] axiomati.
[1527] Basil, bk. ii. and iv.
[1528] Greg. Naz., Orat. 36 and 37.
[1529] Man. Dialog. contr. Arian.
[1530] Cyril, Thes., assert. 1, p. 12.
[1531] Greg. Naz., Orat. 35.
[1532] St. John xv. 26.
[1533] Cf. Basil, Contra Eunom., v.; Athan., Contra Arian., ii.; Cyril, Thes., assert. 32; Epiphan., Hæres. 73, &c.
[1534] Ephes. iii. 14 and 15: Cyril, Thes., assert. 32: Dionys., De divin. nom., c. 1.
[1535] In the first Book of his Contra Arianos Athanasius refers to Christ's word in St. John xiv. 28. He remarks that He does not say "the Father is better (kreisson) than I," lest it should be inferred that the Son is not equal to the Father in Divine nature, but of another nature; but "the Father is greater (meizon) than I," that is to say, not in dignity or age, but as being begotten of the Father. And further, that by the word "greater" He indicates the peculiar property of the substance (tes ousias ten idioteta). This declaration of our Lord's was understood in the same way by Basil, Gregory Nazianzenus, Cyril and others of the Greek Fathers, and by Hilary among the Latin Fathers. In the ixth and xth Books of his De Trinitate Hilary refers to this, and says that the Father is called greater' propter auctoritatem, meaning by auctoritas not power, but what the Greeks understand by aitiotes, causation, principle or authorship of being. So also Soebadius says that the Father is rightly called greater,' because He alone is without an author of His being. But Latin theologians usually spoke of the Father as greater,' not because He is Father, but because the Son was made Man. To this effect also Athanasius expresses himself in his De hum. carne suscepta, while Gregory Nazianzenus speaks otherwise in his Orat. 36.
[1536] St. John xiv. 28.
[1537] tous ai& 242;nas; Heb. i. 3.
[1538] Greg. Naz., Orat. 37; Athan., Contr. Arian., bk. i.
[1539] phainein, shines.
[1540] See Cyril, Ad Herm., dial. 2; Irenæus. iv. 14, v. 6, and John of Damascus, himself in his Dial. Contr. Manich.
[1541] Greg. Naz., Orat. 13, 31 and 37.
[1542] St. John v. 19.
[1543] teleia hupostasis; a perfect hypostasis.
[1544] Greg. Naz., Orat. 37.
[1545] hegemonikon.
[1546] Greg. Naz., Orat. 49.
[1547] theoun ou theoumenon.
[1548] Text ou gar ek tinos; ex heautou gar to einai echei, oude ti ton hosaper echei ex heterou echei; Another reading is, ou gar ek tinos to einai echei, oude ti ton osa echei, i.e. or He does not derive His being nor any one of His qualities from any one.
[1549] See Greg. Naz., Orat. 29, 35; Thomas Aquin., I. Quæst. 35, art. 1.
[1550] Greg. Naz., Orat. 25.
[1551] See Athan., Contra Arian., Orat. 3; Greg. Naz., Orat. 35. So Augustine (Contr. Max. iii. 14, De Trin. xv.). Epiphanius (Anchor.), and Gregory of Nyssa (Epist. ad Ablab.) teach that the Spirit proceeds, and is not begotten, because He is both of the Father and the Son, while the Son is only of the Father.
[1552] Reading, dia to einai ton Patera: a variant is, dia to einai auton Patera, as also in Cyrilli, De Trinitate.
[1553] Greg. Naz., Orat. 23.
[1554] Ibid., Orat., 25.
[1555] hupostaseis; hypostases.
[1556] See Athan., Contra Arian., Orat. 5.
[1557] Greg. Naz., Orat. 13 and 29: Athan., Orat. Contr. Arian.
[1558] The Greek is hothen oude legomen to eidos ex hupostaseon, all' en hupostasesin. See Basil., Orat. Contr. Sabell., Ar. et Eunom.
[1559] See Greg. Naz., Orat. 1 and 37.
[1560] Greg. Naz., Orat. 29, 34 and 40.
[1561] Greg. Naz., Orat. 37.
[1562] Ibid. 32.
[1563] ten tes gnomes sumpnoian; co-operation of judgment, or, disposition.
[1564] Greg. Naz., Orat. 40. The Greek is singular and difficult: to hen exalma tes kineseos; the one forthleaping of the motion, or movement. Origen speaks of he ap' autou kinesis (I. 436 A.). In Athanasius (I. 253 C.) kinesis has the metaphorical sense of indignation.
[1565] Greg. Naz., Orat. 37; Greg. Nyss., Epist. ad Ablab. et Orat. 32.
[1566] Basil., Epist. 43.
[1567] St. John xiv. 11.
[1568] eis hen aition. So elsewhere it is put, hosper mia arche, kata touto heis Theos. The three Persons or Subsistences are yet One God, because of the one Principle of Being whence Son and spirit derive. So the Father is said to be the henosis ex hou kai pros hon anagetai ta hexes.
[1569] The Greek runs thus:--kai ten en allelais perichoresin echousi dicha pases sunaloiphes kai sumphurseos. The term perichoresis, circumincessio, immanentia, was meant to express the peculiarity of the relations of the Three Divine Persons or Subsistences--their Indwelling in each other, the fact that, while they are distinct they yet are in one another, the Coinherence which implies their equal and identical Godhead. "In the Trinity," says Bishop Bull (Defence of the Nicene Creed, bk. iv. ch. iv., secs. 13, 14), "the circumincession is most proper and perfect, forasmuch as the Persons mutually contain Each Other, and all the three have an immeasureable whereabouts (immensum ubi, as the Schoolmen express it), so that wherever one Person is there the other two exist; in other words They are all everywhere....This outcome of the circumincession of the Persons in the Trinity is so far from introducing Sabellianism, that it is of great use, as Petavius has also observed, for (establishing) the diversity of the Persons, and for confuting that heresy. For, in order to that mutual existence (in each other) which is discerned in the Father, the Son, and the Holy Ghost, it is absolutely necessary that there should be some distinction between these who are thus joined together--that is, that those that exist mutually in each other should be different in reality, and not in mode of conception only; for that which is simply one is not said to exist in itself, or to interpenetrate itself....Lastly, this is to be especially considered--that this circumincession of the Divine Persons is indeed a very great mystery, which we ought rather religiously to adore than curiously to pry into. No similitude can be devised which shall be in every respect apt to illustrate it; no language avails worthily to set it forth, seeing that it is an union which far transcends all other unions."
[1570] Greg., Orat. 29; Dionys., De div. nom., c. 2.
[1571] Greg. Naz., Orat. 37.
[1572] Greg. Naz., Orat. 19 and 29.
[1573] Text, aition: variant, anaition, causeless.
[1574] Maxim. Epist. ad Marin.
[1575] ek tou Huiou de to Pneuma ou legomen. See also ch. xii., kai Huiou Pneuma ouch hos ex autou, and at the close of the Epist. ad Jordan, Pneuma Huiou me ex Huiou.
[1576] Rom. viii. 9.
[1577] St. John xx. 29.
[1578] Greg. Naz., Orat. 37.