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84 Or, penetrating, e0pibateu/ousan.
87 u9perqeon, u9pera/gaqo/, u9perplh/rh.
88 Greg. Naz., Orat. 13, n. 32.
89 An argument much used against the Arians, the Macedonians, and the Sabellians. See e.g. Athan, ad Serap. Epist. I and 2; Basilm Conta Eunom., bk. iii., and De spiritu sancto, ch. 10, 12; Greg. Naz., Orat. 34
92 probole/a. The term probolh/, rendered prolatio by Tertullian and Hilary, was rejected as unsuitable to the idea of the Divine procession, e.g. by Athanasius, who in his Expos. Fidei denies that the Word is a9po/r0r9oia, efflux, or tmh=sij, segmen, or probolh/, emissio or prolatio,; and by Jerome, Adv. Ruf., Apol. 2, his reason being that the word had been used by Gnostics in speaking of the emanations of Aeons, Greg. Naz., however, Orat. 13, 35, speaks of the Father as gennh/twr and proboleu/j, and of the Spirit as pro/blhma.
96 The Word enhypostatic, o9 Lo/goj e0nupo/statoj.
98 the Arians admitted that the Son is in the Father, in the sense in which all created things are in God. Basil (De Spiritu Sancto, ch. 25, Orat. in Princip. evang. Joan.) takes the preposition su/n, in, to express the idea of the su/nafeia, or conjuction of the two. The Scholiast on the present passages calls attention to the two prepositions with and in as denoting the Son's eternal existance and His union with the Father, as the shining is with the light, and comes from it without separation. Basil, De Spir. Sancto, ch. 26, holds it better to say that the Spirit is one with (sunei=nai) the Father and the Son than that He is in (e0nei=nai) the Father and the Son.
100 Cyril, Thesaurus, assert. 4 and 5.
104 Text, a0no/moion pantelw=j, varint, a0no/moion pantelw=j kat' ou0si/an, cf. also Cyrill.
105 Greg. Naz., Orat. 29 and 35.
106 On this distinction between generation and creation, compare Athan., Contra Arianos, Or. 2, 3 ; Basil, Contra Eunom., bk. iv; Cyril, Thes., assert. 3. &c.
108 Cyril, Thes., assert. 7 and 18.
110 Cyril, Thes., assert. 5, 6, and 16; Greg., Orat. 35.
111 a0rreu/stwj genna= kai\ ekto\j 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., Haeres. 69.; Hilary, De Trin. iii. iv.; Greg. Naz., Orat. 45.
114 Text, mhd' o#lwj. Variant in many codices is mhdamw=j, as in the previous sentence.
115 Greg. Naz., Orat. bk. i., Cont. Eun., p. 66; Cyril, Thes., assert. 5.
117 e0nupo/staton; enhypostatic. See Suicer, Thesaurus, sub voce.
118 Greg. Naz., Orat. 23, 37, and 39.
120 Athan, Contra Arian., Orat. 2; Basil, Contra Eunom. iv.; Greg. Naz., Orat. 35.
123 Greg. Naz., Orat. 36 and 37.
124 Man. Dialog. contr. Arian.
125 Cyril, Thes., assert. i, p. 12.
128 Cf. Basil, Contra Eunom, v.; Athan., Contra Arian., ii.; Cyril, Thes., assert. 32; Epiphan., Haeres. 73, &c.
129 Ephes. iii. 14 and 15: Cyril. Thes., assert. 32: Dionys., De divin. nom., c. I.
130 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 (krei/sswn) than I,"" lest it should be inferred that the Son is not eaual to the Father in Dieine nature, but of another nature; but "the Father is greater (mei/zwn) 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 (ph=j ou0si/aj th\n i0dio/thta). 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 Larin Fathers. In the ixth and xth Books of his De Trinitate Hilary refers to this, and says that the Father is called `greater 0' propter auctoritatem, meaning by auctoritas not power, but what the Greeks understand by ai0tio/thj, causation, principle or authorship of being. So also Soebadius says that the Father is rightly called `greater, 0' because He alone is without an author cf His being. But Latin theologians usually spoke of the Father as `greater, 0' 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.
133 Greg. Naz., Orat. 37; Athan., Contr. Arian., bk. i.
135 See Cyril, Ad Herm., dial. 2; Irenaeus. iv. 14, v. 6, and John of Damascus, himself in his Dial. Contr. Manich.
136 Greg. Naz., Orat. 13, 31 and 37.
138 te/leia u0po/stasij; a perfect hyposlasis.
143 Text ou0 ga\r e!k tunos' e0c e9autou= ga\r to= ei\nai e!xei, ou0de/ ti tw=n o#saper e!xei e0c e9te/rou e!xei' Another reading is, ou0 ga\r e!k tinoj to\ einai e!xei, ou0de\ ti tw=n osa e!xei, i.e. or He does not derive His being nor any one of His qualities from any one.
144 See Greg. Naz., Orat. 29, 35; Thomas Aquin., I. Quaest. 35, art I.
146 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.
147 Reading, dia\ to ei\nai to\n Pate/ra a variant is, dia\ to\ ei\nai au0to\/ Pate\ra, as also in Cyrilli, De Trinitate.
151 See Athan., Contra Arian., Orat. 5.
152 Greg. Naz., Orat. 13 and 29: Athan., Orat. Contr. Arian.
153 The Greek is o#qen ou0de\ le/gomen to\ ei\doj e0c u9posta/sewn, a0ll' e0n u9posta/sesin. See Basil., Orat. Contr. Sabell., Ar. et Eunom.
154 See Greg. Naz., Orat. I and 37.
155 Greg. Naz., Orat. 29, 34 and 40.
158 ph\n th=j gnw/mhj su/hpnoian; co-operation of judgment, or, disposition.
159 Greg. Naz., Orat. 40. The Greek is singular and difficult: to\ e!n e!calma th=j kinh/sew"; the one forthleaping of the motion, or movement. Origen speaks of h9 a0p' au9tou= ki/nhsij (I. 436 A.). In Athanasius (I. 253 C.) ki/nhsij has the metaphorical sense of indignation.
160 Greg. Naz., Orat. 37: Greg. Nyss., Epist. ad Ablab. et Orat. 32.