74 The text is, kai/toi ge ei/pei=n e0qe/lwn ei[nai te a0lhqe/j. Bengal takes the te as pleonastic, or as an error for the article, t' a0lhqe/j. The ei\nai in e0qe/lwn ei\nai he takes to be the use of the infinitive which occurs in such phrases as th\n prw/thn ei\nai, initio e/kw\n ei0nai, libenter, to\ de\ nu=n ei\nai, nunc vero, etc.; and, giving e0qe/lwn the sense of me/llwn, makes the whole = And yet I shall speak truth.
75 The text is, kai\ h9ma=j e9te/rouj. The phrase may be, as it is given above, a delicate expression of difference, or it may perhaps be an elegant redundancy, like the French à nous autres. Others read, kai\ h9ma=j kai\ e9te/rouj.
76 The reading in the text gives, ou0 lo/gwn e0gkratei=j kai\ e0pisth/monaj tw=n peri\ o9rmw=n, tw=n de\ o9rmw=n au0tw=n' e0pi\ ta\ e@rga kai\ logouj a@gxwn, etc. Others would arrange the whole passage differently, thus: peri\ o9rmw=n, tw=n dw\ o9rmw=n au0tw=n e0!i\ ta\ e@rga kai\ tou\j lo/gouj a@gxwn. Kai, etc. Hence Sirmondus renders it, a motibus ipsis ad opera etiam sermones, reading also a@gwn apparently. Rhodomanus gives, impulsionum ipsarum ad opera et verba ignavi et negligentes, reading evidently a/rgw=n. Bengel solves the difficulty by taking the first clause as equivalent to ou0 logwn e0gkratei=j kai e/pioth/monaj...au0tw=n tw=n ormw_n e\gkratei=j kai\ episth/monaj. We have adopted this as the most evident sense. Thus a@gxwn is retained unchanged, and is taken as a parallel to the following participle e0pife/rwn, and as bearing, therefore, a meaning something like that of a0nagka/zwn. See Bengel's note in Migne.
85 The text is, u9pomonh=j h9mw=n. Vossius and others omit the h9mw=n. The Stuttgart editor gives this note: "It does not appear that this should be connected by apposition with a0ndrei/aj (manliness). But Gregory, after the four virtues which philosophers define as cardinal, adds two which are properly Christian, viz., patience, and that which is the hinge of all-piety."
91 The text is, ou0k a@llhn tina: (ei0 t' a0lhqe\j ei0pei=n) e@xwn h@ th\n pro\j th=j filosofi/aj e0pi\ ta/de ta\ do/gmata a@logon o9rmh/n' kai koi/sin w\n oi@etai a0lhqw=n (mh\ para/docon ei0pei=n h|\) ou0k a@llhn h@ th\n a@kriton tu/xhn. Vossius would read, pro\j th\n filosofi/an kai\ e0pi\ ta/de ta\ do/gmata. Migne makes it = nulla ei erat alia sententia (si verum est dicendum) nisi caecus ille stimulus quo ante philosophiae studium in ista actus erat placita: neque aliud judicium corum quae vera putaret (ne mirum sit dictu) nisi fortunae temeritas. Bengel would read, pro\ th=j filosofiaj.
92 The text is, e0pei\ kai\ a0boh/qhtoj, e0autin xarisa/menoj kai\ e0kdexo/menoj ei/kh= w@sper ermaion, toi=j prokatalabou=sin au0to\n lo/goij.. Bengel proposes e0ndexo/menon...e@rmaion, as = lucrum insperatum.
96 [Beautiful testimony to the worth and character of Origen! After St. Bernard, who thought he was scriptural, but was blinded by the Decretals (no fault in him), Scripture and testimony (as defined to be the rule of faith by Tertullian and Vincent) ceased to govern in the West; and by syllogisms (see vol. v. p. 100) the Scholastic system was built up. This became the creed of a new church organization created at Trent, all the definitions of which are part of said creed. Thus the "Roman-Catholic Church" (so called when created) is a new creation (of A.D. 1564), in doctrine ever innovating, which has the least claim to antiquity of any Church pretending to Apostolic origin.]
109 qeolo/gouj, used probably of the prophets here-namely of Ezekiel, Daniel, and others carried into exile with the people. On this usage, see Suicer's Thesaurus, under the word qeolo/goj, where from the pseudo-Areopagite Dionysius he cites the sentence, twn qeolo/gwn ei\j, o9 Zaxariaj, and again, eteroj tw=n qeolo/gwn 9Iezekih/l.
110 The text is, kai\ fw=j to\ h9liako\n kai\to\ dehneke\j, h9me/raj u@per h9mw=n prosomilou/ntwn toi=j qei/oj musthri/oij kai\ nukto\j w\n e0n h9me/ra ei\de/ te kai\ e@pracen h\ yuxh\ tai=j fantasiaij katexome/nwn . Bengel proposes u@par for u@ter, so as to keep the antithesis between h9me/raj u@par and nukto\j fantasi/aij; and taking h9me/raj and nukto/j as temporal genitives, he renders the whole thus: cum interdiu, per visa, divinis aderamus sacramentis: et noctu earum rerum, quas viderat de die atque egerat anima, imaginibus detinebamur.
112 au0lei=n. The Jews had the harp, and so the word ya/llein is used of them in the preceding. But here, in speaking of himself, Gregory adopts the term ou@te au0leisn, ne tibia quidem canere. Bengel supposes that the verb is changed in order to convey the idea, that while the Jews only had to give up the use of instruments expressive of joyful feeling, Gregory feared he would himself be unable to play even on those of a mournful tone,-for in ancient times the pipe or flute was chiefly appropriated to strains of grief and sadness.
114 The text is, diefqarme/naj me\n th|= duna/mei, h\ a0ka/rpw| h@ kakoka/rpw| tini\, mh\ kai\ prosdiatiqarhsome/nh de\ par' h9mw=n, etc. Bengel reads me/n toi for me\n th|9, and takes mh\ kai as = utinam ne.
116 e0mba/llonta h0mi=n to\n qei=on au0tou=, paidagwgo\n a@riston e0so/menon. The Latin version makes the e0so/menon refer to the fo/bon: divinumque nobis timorem suum, optimum paedagogum immittens, = and inspiring with the godly fear of Himself as our choicest guide.
117 ou0 ga0r e0n th= meta sou= e0leuqeri/a kai\ a0pelqo/ntej u\pakou/somen au0tw|=\ . Bengel paraphrases it thus: hac libertate quae tecum est carebo digressus; quare vereor ut Deo posthac paream, ni timore saltem munitus fuero. [He may probably have been only a catechumen at this period. This peroration favours the suspicion.]
1 Edited in Latin by Gerardus Vossius, Opp. Greg. Thaum., Paris, 1662, in fol.; given in Greek from the Codex Vaticanus by Cardinal Mai, Script. Vet., vii. p. 170. Vossius has the following argument: This is a second Confession of Faith, and one widely different from the former, which this great Gregory of ours received by revelation. This seems, however, to be designated an e@kqesij th=j kata\ me/roj pi/stewj, either because it records and expounds the matters of the faith only in part, or because the Creed is explained in it by parts. The Jesuit theologian Franc. Torrensis (the interpreter and scholiast of this e@kqesij) has, however, rendered the phrase h9 kata\ meroj pi/stij, by the Latin fides non universa sed in parte. And here we have a fides non universa sed in parte, according to him,-a creed not of all the dogmas of the Church, but only of some in opposition to the heretics who deny them. [The better view.]
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