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18 Supr. c. 1; cf. Greg. Naz., Orat. 34.
20 The readings vary between a0gnwsi/aj and a0gnoi/aj.
22 Reading proai/resin; a variant is troph/n.
26 The Greek is tw au0toma/tw to the automatic ; prehaps=to the accidental, or, to chance.
27 Or, Whose was the disposing of them in order?
28 Or, Whose are the preserving of them, and the keeping of them in accordance with the principles under which they were first placed?
29 para to\ au0to/maton; or, quite other than the spontaneous, or, than chance.
30 Athan., De Incarn. Verbi, near the beginning. Greg. Naz., Orat. 34.
31 Various reading, It is evident that the divine (to\ Qei=on) is incorporeal.
32 Text a=trepton. Most mss. read septo/n. So, too, Greg. Naz., Orat. 34, from which these words are taken. An old interpretation is `venerabile ese. 0'' But in the opinion of Combetis, Gregory's text is corrupt, and a!trepton should be read, which reading is also supported by various authorities, including three Cod. Reg. : cf. also De Trinit. in Cyril.
35 Text, swqh/setai : various reading, sunqh/setai.
38 The reference is to the Pythagorean and Aristolian ideas of the heavens as being like the body of Deity, something uncorrupt, different from the four elements, and therefore called a fifth body, or element (stoixei=on). In his Meteor. i. 3, De Caelo i. 3, &c., Aristotle speaks of the Ether as extending from the heaven of the fixed stars down to the moon, as of a nature specially adapted for circular motion, as the first element in rank, but as the fifth, "if we enumerate beginning with the elements directly known by the senses....the subsequently so-called tteutttov otolxelov, quinta essentia." The other elements, he taught, had the upward motion, or the downward: the earth having the attribute of heaviness, and its natural place in the world being the lowest; fire being the light element, and "its place the sphere next adjoining the sphere of the ether" See Ueberweg's History of Philosophy, Vol. I. p. 167, Morris's translation. and the chapter on the De Coelo in Grote's Aristotle, Vol II. pp. 389, &c.
40 Or, such as are said to exist in the case of God, or in relation to God. The Greek is, o$sa peri0 Qeou=, h= peri\ Qeo=n ei\nai le/getai.
42 Greg. Naz., Orat. 32, 34. The Greek is, oi0keio/teron de\ ma=llon e0k th=j a9pa/ntwn a0faire/sewj poiei=sqai to\n lo/gon.It may be given thus:-It is more in accordance with the nature of the cae rather to discourse of Him in the way of abstracting from him all that belongs to us.
44 Or, above being ; u9pe\r ou0si/an.
45 Or, above being ; u9pe\r ou0si/an.
46 Or, but only the things which relate to His nature. The Greek is, o$sa de\ le/gomen e0pi\ Qeou= katafantikw=j, o! th\n fu/sin, a0lla\ ta\ peri\ th\n fu/sin dhloi=.
47 Or, the things that relate to his nature.
48 Various reading, but that He is one.
53 See Thomas Aquin. I. quaest. II, Art. 4; also cf. Book iv., c. 21 beneath. The question of the unity of the Deity is similarly dealt with by those of the Fathers who wrote against the Marcionites and the Manichaeans, and by Athenagoras.
54 Or, infinite; a0peri/grapton.
58 Cf. Dionys., De div. nom., c. 5, 13.
59 a#logon; without Word, or, without Reason.
60 Greg. Nyss., Catech., c. I.
61 In R. 2427 is added, `who is the Son. 0'
62 dih/rhtai, i.e. distinguished from the Father. Objection is taken to the use of such a verb as suggestive f division. It is often employed, however, by Greg. Naz. (e.g. Orat. 34) to express the distinction of persons. In many passages of Gregory and other Fathers the noun diai/resij is used to express the distinction of persons. In many passages of Gregory and other Fathers the noun oiaipeois is used to express the distinction f one thing from another: and in this sense it is opposed both to the Sabellian congusion and the Arian division.
63 Reading u9po/stasin. Varios reading, u#parcin, existence.
64 The Greek theologians, founding on the primary sense of the Greek term Pneu=ma, and on certain passages of Scripture in which the word seemed to retain that sense more or less (especially Psalm xxxiii. 6. in the Vulgate rendering, verbo Dei coeli formati sunt: et spiritu oris ejus omnis virtus eorum), spoke of the Holy Ghost as proceeding from the Father like the breath of His mouth in the utterance or emission of His Word. See ch. 15 of this Book, where we have the sentence, ou0demi/a ga\r o9rmh\ a!neu pneu/matoj. Compare also such passages as these-Greg. Naz., Orat. i. 3: Cyril. Alex., Thes., assert. 34, De Trin. dial. 2, p 425, and 7, pp. 634, 640; Basil, Contra Eunom., B.V. and DeSpiritu Sancto, ch.18; Greg. Scholar., Contra Latin., de process. Spiritus Sancti, i. 4. where we have the statement ou#tw kai\ to\ a!gion Pneu=ma w$sper o9rmh\ kai ki/nhsij, e0ndote/ra th=j u9perfuou=j e0keinhj ou0si/aj, so the Holy Spirit is like an impulse and movement within that supernatural essence.
66 Text faneru=sa: various reading, fe/rousa (cf. Cyril, De Trinitate.)
68 Text, a0kou/santej: variant, ajkouvonte" (so in Cyril)
69 So Cyril speaks frequently of the Holy spirit is proceeding from the Father and being (einai) and abiding (me/nein) in the Son; as also of the Spirit as being of the Son and having His nature in Him (e0c au0tou= kai\ e0mpefukw\j). The idea seems to have been that as the Son is in the bosom of the Father so the Spirit is in the bosom of the Son. The spirit was compared again to the energy, the natural, living energy, of the Son (e0ne/rgeia fusikh\ kai\ zwsa, to\ e0nerge\j tou= i0o=), Cyril, Dial 7 ad Hermiam. such terms as proboleu\j e0kfantorikou= pneu/matoj, the Producer, or, Emitter of the revealing Spirit, and the e#kfansij or e!llamyij, the revealing, the forth-shewing, were also used to express the procession ot the one eternal Person from the Other as like the emission or forth-shewing, were also used to express the procession of the one eternal Person from the Other as like the emission or forth-shewing or light from light.
71 Text, pro\j pa=san pro/qesin : variant qe/lhsin in almost all the codices.
73 Greg. Orat. 38, and elsewhere.
77 Text, diame/nei : variant, me/nei
81 Basil, De Spir. Sancto, ad Amphil. c. 18.