Chapter XIV.
The properties of the divine nature.
Uncreate, without beginning, immortal, infinite, eternal, immaterial , good, creative, just, enlightening, immutable, passionless, uncircumscribed, immeasurable, unlimited, undefined, unseen, unthinkable, wanting in nothing, being His own rule and authority, all-ruling, life-giving, omnipotent, of infinite power, con-raining and maintaining the universe and making provision for all: all these and such like attributes the Deity possesses by nature, not having received them from elsewhere, but Himself imparting all good to His own creations according to the capacity of each.
The subsistences dwell and are established firmly in one another. For they are inseparable and cannot part from one another, but keep to their separate courses within one another, without coalescing or mingling, but cleaving to each other. For the Son is in the Father and the Spirit: and the Spirit in the Father and the Son: and the Father in the Son and the Spirit, but there is no coalescence or commingling or confusion And there is one and the same motion: for there is one impulse and one motion of the three subsistences, which is not to be observed in any created nature.
Further the divine effulgence and energy, being one anti simple and indivisible, assuming many varied forms in its goodness among what is divisible and allotting to each the component parts of its own nature, still remains simple and is multiplied without division among the divided, and gathers and converts the divided into its own simplicity . For all things long after it and have their existence in it. It gives also to all things being according to their several natures , and it is itself the being of existing things, the life of living things, the reason of rational beings, the thought of thinking beings. But it is itself above mind and reason and life and essence.
Further the divine nature has the property of penetrating all things without mixing with them and of being itself impenetrable by anything else. Moreover, there is the property of knowing all things with a simple knowledge and of seeing all things, simply with His divine, all-surveying, immaterial eye, both the things of the present, and the things of the past, and the things of the future, before they come into being . It is also sinless, and can cast sin out, and bring salvation: and all that it wills, it can accomplish, but does not will all it could accomplish. For it could destroy the universe but it does not will so to do .
1 St. John I. 18 (R.V.).
2 St. Matt. xi. 27.
3 1 Cor.ii. 11
4 Wisd. xiii. 5.
5 Greg. Nas., Orat . 34
6 Dionys., De div. nom .., c.1.
7 Greg, Nas., Orat . 34.
8 Reading o}per de oujk ejdunavmeqa for o}per de; oujn ejdunavmeqa . Cod. Reg. 3379 gives kai; o} orj dunavmeqa ..
1 tav te th`" qeologiva", tav te th`" oijkonomiva" .
1 Dionys ., De div. nom . c. I; Greg. Naz., Orat . 34 and 37.
1 ou;siva , substance, being.
1 uJpostavsesi , hypostases, persons.
1 mia` de; sunqevtw nJpostavsei .
1 ou;siva , substance, being.
1 Dionys ., De div. nom ., c. 2.
1 Ibid. c. I.
1 Supr. c. 1; cf. Greg. Naz., Orat. 34.
1 Ps. xiv. I (E.V.).
2 The readings vary between ajgnwsiva" and ajgnoiva" .
2 Greg. Naz., Orat. 34.
2 Reading proaivresin ; a variant is trophvn .
2 Athan., Cont. Gent .
2 Various reading, Who .
2 Greg. Naz., Orat . 34.
2 The Greek is tw aujtomavtw to the automatic ; prehaps= to the accidental , or, to chance .
2 Or, Whose was the disposing of them in order ?
2 Or, Whose are the preserving of them, and the keeping of them in accordance with the principles under which they were first placed ?
2 para to; aujtovmaton ; or, quite other than the spontaneous, or, than chance .
3 Athan., De Incarn. Verbi , near the beginning. Greg. Naz., Orat . 34.
3 Various reading, It is evident that the divine ( to; Qei`on ) is incorporeal .
3 Text a`trepton . Most mss. read septovn . 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.
3 suvqesi" .
3 Greg. Naz., Orat . 32, 34.
3 Text, swqhvsetai : various reading, sunqhvsetai .
3 Greg. Naz. ut supr .
3 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 ( stoicei`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.
3 Gref. Naz. ut supr .
4 Or, such as are said to exist in the case of God, or in relation to God. The Greek is , o}sa perij Qeou`, h` peri; Qeo`n ei\nai levgetai .
4 Greg. Naz. ut supr .
4 Greg. Naz., Orat . 32, 34. The Greek is, oijkeiovteron de; ma`llon ejk th`" aJpavntwn ajfairevsew" poiei`sqai to;n lovgon .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 .
4 Dionys., De Myst. Theolog .
4 Or, above being ; uJpe;r oujsivan .
4 Or, above being ; uJpe;r oujsivan .
4 Or, but only the things which relate to His nature . The Greek is, o}sa de; levgomen ejpi; Qeou` katafantikw`", o[ th;n fuvsin, ajlla; ta; peri; th;n fuvsin dhloi` .
4 Or, the things that relate to his nature .
4 Various reading, but that He is one .
4 Exod. xx. 2,3.
5 Deut. vi. 4.
5 Isai. xliii.10.
5 St. John xvii. 3.
5 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.
5 Or, infinite ; ajperivgrapton .
5 Infr. lib. iv. c.21.
5 Greg. Nyss., Prol. Catech .
5 Greg. Naz., Orat . 35.
5 Cf. Dionys., De div. nom ., c. 5, 13.
5 a{logon ; without Word , or, without Reason.
6 Greg. Nyss., Catech ., c. I.
6 In R. 2427 is added, ‘who is the Son._0’
6 dihvrhtai , 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 diaivresi" 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.
6 Reading uJpovstasin . Varios reading, u{parxin , existence .
6 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, oujdemiva ga;r oJrmh; a[neu pneuvmato" . 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 oJrmh; kai kivnhsi", ejndotevra th`" uJperfuou`" ejkeinh" oujsiva" , so the Holy Spirit is like an impulse and movement within that supernatural essence .
6 Or, substance ; oujsiva .
6 Text faneru`sa : various reading, fevrousa (cf. Cyril, De Trinitate .)
6 Greg. Nyss., Catech ., c.2.
6 Text, ajkouvsante" : variant, ajkouvonte" (so in Cyril )
6 So Cyril speaks frequently of the Holy spirit is proceeding from the Father and being ( einai ) and abiding ( mevnein ) in the Son ; as also of the Spirit as being of the Son and having His nature in Him ( ejx aujtou` kai; ejmpefukw;" ). 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 ( ejnevrgeia fusikh; kai; zwsa, to; ejnerge;" tou` ijo` ), Cyril, Dial 7 ad Hermiam . such terms as proboleu;" ejkfantorikou` pneuvmato" , the Producer , or, Emitter of the revealing Spirit , and the e{kfansi" or e[llamyi" , 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.
7 Greg. Naz., Orat . 37, 44.
7 Text, pro;" pa`san provqesin : variant qevlhsin in almost all the codices.
7 ai[resi" .
7 Greg. Orat. 38, and elsewhere.
7 Greg. Nyss., Catech ., c.3.
7 Ps. cxix. 89.
7 Ib. cvii. 30.
7 Text, diamevnei : variant, mevnei
7 Ps. civ.30.
7 Ib. xxxiii 6.
8 Basil, De Spir. Sancto , ad Amphil. c. 18.
8 Or, principle , ajrchvn .
8 Cf. Ps. cxxxv. 6.
8 Or, penetrating, ejpibateuvousan .
8 ajcravntw" .
8 ujperouvsion .
8 uJperqeon, uJperavgaqov, uJperplhvrh .
8 Greg. Naz ., Orat. 13, n. 32.
8 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
9 St. Matt. xviii. 19.
9 Or, principle , ajrchvn .
9 proboleva . The term probolhv , 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 aJpovrjrJoia , efflux , or tmh`si" , segmen , or probolhv , 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 gennhvtwr and proboleuv" , and of the Spirit as provblhma .
9 Greg. Naz ., Orat. 36.
9 Ibid .
9 I Cor. i. 24.
9 The Word enhypostatic , oJ Lovgo" ejnupovstato" .
9 Heb. i. 3.
9 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 suvn , in , to express the idea of the suvnafeia , 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 ( ejnei`nai ) the Father and the Son.
9 Greg. Naz., Orat . 35.
1 Cyril, Thesaurus, assert . 4 and 5.
1 Ibid., assert. 6.
1 Ibid., assert. 4.
1 Greg. Naz., Orat. 29.
1 Text, ajnovmoion pantelw`" , varint, ajnovmoion pantelw`" kat oujsivan , cf. also Cyrill .
1 Greg. Naz., Orat. 29 and 35.
1 On this distinction between generation and creation , compare Athan., Contra Arianos, Or. 2, 3 ; Basil, Contra Eunom., bk. iv; Cyril, Thes., assert. 3. &c.
1 Greg. Naz., Orat. 29.
1 Cyril, Thes., assert . 7 and 18.
1 Greg. Naz., Orat. 29.
1 Cyril, Thes., assert. 5, 6, and 16; Greg., Orat. 35.
1 ajrreuvstw" genna` kai; ekto;" 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.
1 Infra, Book ii. c.3.
1 Greg. Naz., Orat. 45.
1 Text, mhd o{lw" . Variant in many codices is mhdamw`" , as in the previous sentence.
1 Greg. Naz., Orat. bk. i., Cont. Eun., p. 66; Cyril, Thes., assert. 5.
1 Greg. Naz., Orat . 36.
1 ejnupovstaton ; enhypostatic . See Suicer, Thesaurus, sub voce .
1 Greg. Naz., Orat . 23, 37, and 39.
1 Cf. ibid. 23, 36.
1 Athan, Contra Arian., Orat. 2; Basil, Contra Eunom. iv.; Greg. Naz., Orat. 35.
1 ajxiwvmati .
1 Basil , bk. ii. and iv.
1 Greg. Naz., Orat . 36 and 37.
1 Man. Dialog. contr. Arian .
1 Cyril, Thes., assert . i, p. 12.
1 Greg. Naz., Orat . 35.
1 St. John xv. 26.
1 Cf. Basil, Contra Eunom, v.; Athan., Contra Arian., ii.; Cyril, Thes., assert. 32; Epiphan., Haeres. 73, &c.
1 Ephes. iii. 14 and 15: Cyril. Thes., assert. 32: Dionys., De divin. nom., c. I.
1 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 ( kreivsswn ) 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 ( meivzwn ) 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`" oujsiva" th;n ijdiovthta ). 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 aijtiovth" , 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.
1 St. John xiv. 28.
1 tou;" aijw`na" ; Heb i. 3.
1 Greg. Naz., Orat. 37; Athan., Contr. Arian., bk. i.
1 faivnein , shines .
1 See Cyril, Ad Herm., dial. 2 ; Irenaeus. iv. 14, v. 6 , and John of Damascus, himself in his Dial. Contr. Manich.
1 Greg. Naz., Orat. 13, 31 and 37.
1 St. John v. 19.
1 tevleia ujpovstasi" ; a perfect hyposlasis.
1 Greg. Naz., Orat. 37.
1 hJgehonikovn .
1 Greg. Naz., Orat . 49.
1 qeou`n ouj qeouvmenon .
1 Text ouj ga;r e[k tunos@@@ ejx eJautou` ga;r to` ei\nai e[cei, oujdev ti tw`n o{saper e[cei ejx eJtevrou e[cei@@@ Another reading is, ouj ga;r e[k tino" to; einai e[cei, oujde; ti tw`n osa e[cei , i.e. or He does not derive His being nor any one of His qualities from any one .
1 See Greg. Naz., Orat. 29, 35; Thomas Aquin., I. Quaest. 35, art I.
1 Greg. Naz., Orat. 25.
1 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.
1 Reading, dia; to ei\nai to;n Patevra a variant is, dia; to; ei\nai aujto;v Pate;ra , as also in Cyrilli, De Trinitate.
1 Greg. Naz., Orat. 23.
1 Ibid., Orat., 25.
1 uJpovstasei" ; hypostases .
1 See Athan., Contra Arian., Orat. 5.
1 Greg. Naz., Orat. 13 and 29: Athan., Orat. Contr. Arian.
1 The Greek is o{qen oujde; levgomen to; ei\do" ejx uJpostavsewn, ajll@@@ ejn uJpostavsesin . See Basil., Orat. Contr. Sabell., Ar. et Eunom .
1 See Greg. Naz., Orat. I and 37.
1 Greg. Naz., Orat . 29, 34 and 40.
1 Greg. Naz., Otat. 37.
1 Ibid. 32.
1 ph;n th`" gnwvmh" suvhpnoian ; co-operation of judgment , or, disposition .
1 Greg. Naz., Orat. 40 . The Greek is singular and difficult: to; e[n e[xalma th`" kinhvsew "; the one forthleaping of the motion , or movement . Origen speaks of hJ ajp@@@ auJtou` kivnhsi" (I. 436 A.). In Athanasius (I. 253 C.) kivnhsi" has the metaphorical sense of indignation .
1 Greg. Naz., Orat. 37: Greg. Nyss., Epist. ad Ablab. et Orat. 32 .
1 Basil., Epist . 43.
1 St. John xiv. II.
1 eij" e}n ai[tion . so elsewhere it is put, w{sper miva ajrchv, kata; tou`to ei| " Qeov" . 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 e{nwsi" ejx ou| kai; pro;" o}n a[nagetai ta; eJxh`" .
1 The Greek runs thus: — kai; th;n ejn ajllhvlai" pericwvrhsin e[cousi divca pavsh" sunaloifh`" kai; sumfuvrsew" . The term pericwrhsi" , 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 otherwords 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 confuting that heresy. For, in order to that mutual existence (in each other) which is descerned in the Father, the Son, and the Holy Ghost, it is absolutely necessary that there 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 itsef... Lastly, this is to be especially considered—tht 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 ohter unions.”
1 Greg., Orat. 29; Dionys., De div. nom., c. 2.
1 Greg. Naz., Orat . 37.
1 Greg. Naz., Orat. 19 and 29.
1 Text, ai[tiom : variant, ajnaivtion , causeless .
1 Maxim. Epist. ad Marin .
1 ejk tou` UiJou de; to; Pneu`ma ouj levgomen . See also ch. xii., kai; UiJou` Pneu`ma oujc wJ" ejx aujtou` , and at the close of the Epist. ad Jordan , Pneu`ma UiJou` mh ejx UiJou` .
1 Rom. viii. 9.
1 St. John xx. 29.
1 Greg. Naz., Orat. 37.
1 The Greek runs:— h] scevsin tina; pro;" ti; twn ajntidiastellomevnwn, h{ ti; tw`n parepomenwn th/ fu;sei, h] ejnevrgeian .
1 Rendered in the Septuagint Version, JEgwv eijmi oJ w[n .Some of the Fathers made much of the fact that it is not the neuter form to; o[n .
1 Greg. Naz., Orat. 36.
1 Dionys., De div. nom . c. 2, 3 and 4. this sentence and the next are absent in some mss. , and are rather more obscurely stated than usual with John of Damascus.
1 In his Cratylus Plato gives this etymology, and Eusebius quotes it in his Prep. Evangel . i. Clement of Alexandria refers to it more than once in his Strom ., bk. iv., and in his Protrept., where he says—Sidera qevou" ejk tou’ qevein, deos a currendo nominarunt.
1 2 Mach. x. 5.
1 kata; th;n qelhtikh;n aujtou` a[cronon e[nnoian . See Thomas Aquin., I., II. Quaest. 17, Art. I, where he says, est actus rationis, praesupposito tamen actu voluntatis .
1 This sentence is absent in some mss. , being added at the end of the chapter with the mark scovl .
1 Dionys., De div. nom ., c. 5.
1 parevpontai th` fuvsei ; follow the nature , are consequenta of the nature , or accompany it .
1 Greg. Naz., Orat. 45; cf. also Epist. ad. Evagr., and Greg. Nyss., Epist. ad Ablab.; Dionys ., De div. nom., c.2; Basil, Epist. 43 ad Greg. fratr.
1 Dionys., De div. nom ., c. 2; Greg. Naz., Orat . 37 and 45; Nyss. Epist. ad. Ablab.
1 oj de; aJlhqh;" lovgo" .
1 Text, a[nqrwpo" , which is absent in some codices and in Dionys., De div. nom ., from which these words are taken.
1 Greg. Naz., Orat. 24 :Dionys., De div. nom., c.2.
1 Dionys., De div. nom., c. I.; De Cael. Hier., c. 15 .
1 Greg. Naz., Orat. 37 .
1 Text, pavnta to;n a[nqrwpon : variant, a[panta .
1 Dionys., De div. nom ., c. I.
1 Athan., Orat. 2, Cont. Arian.; Cyril, Thes., assert. 13.
1 Text reads, wJ" ujpavrcio" : surely a misprint for wJ" uJperavrci" .
1 This chapter is not found in the oldest copies, but only in a few of the latest date. In Cod. Reg. 3109 it comes in after bk. iv. c. 9, and in Cod. Reg. 3451 , after bk. ii. c. 2.
1 Greg. Naz., Orat. 36.
1 Dioyns., De div. nom ., c. I
2 Text, eij de; kai; tw`n o[ntwn aij gnwsei", to; {perouvsion pw`" gnwqhvsetai ; a variant, eij de; aiJ fuvsei: a[gnwstoi, aujto; uJperouvsion pw`" gnwqhsetai . If the natures are unknown how can the superessential itself be known ?
2 Or, super-substantial, uJperouvsio" .
2 aJnouvsio" , non-substantial, without substance.
2 Coloss. i. 17.
2 Dionys., De div. nom., c. 5.
2 Text, ajparaleivprw" : variant, ajparallavktw" , unchangeably , an adverb used by the Greeks in connection with the equality of the divine persons.
2 proboleuv" , Lat. productor, Emitter .
2 Or, Word : lovgo" .
2 qevkhsi" , cf. Cyril, Th., assert. 7 ; Athan., Contr. Arian. 4 ; Greg. Nyss., Contr. Eunom ., p. 345.
2 hJ monh; duvnami" tou Patro;", h prokatartikh; th`" tw`n pavntwn poihvsew" . The hJ prokatartikhv is understood by some to mean the primordial or immediate Cause , by others to be better rendered as the primordial Power or Energy . Basil in his De Spiritu Sancto speaks of the Father as the primordial Cause ( prokatartikh; aijtiva ) in the creation of the world.
2 Arist., Physic, bk. iv. 4.
2 Text, oi|on oJ ajh;r perievxei, to` de` sw`ma perievcetai@@@ oujc o[lo" de oJ perievcwn aJhvr , &c. Variant, oi|on oJ ajh;r perievcei tovde sw`ma, oujc o[lo" , &c.
2 a[?lo" w[n . Greg. Naz., Orat. 34, Greg. Nyss., De anim. et resurr., &c. speak of God as nowhere and as everythere .
2 Greg. Naz., Orat . 34.
2 Isai. vi. I, seq.
2 Isai. lxvi. i..
2 Baruch iii. 38
2 Greg. Naz., Orat . 44.
2 St. John v.22.
2 St. John vi. 46.
2 Ibid. v. 30.
2 Greg., Orat . 36.
2 Wisd. xii. 5.
2 Basil, Cont. Eun ., bk. v.
2 mevson tou` ajgennhv tou kai; tou` gennhtoy`, kai di@@@ Uijou` tw` Patri; sunptovhenon .
2 aujtokuvrio" .
2 proforikov" is absent in mss. but added by a second hand in one codex.
2 oujsiwvdh" tev ejsti kai;ejnupovstato" . Against the Sabellian doctrine, the views of Paul of Samosata., &c.
2 phgazovmenon .
2 Text, to; a[u>lon : in one codex there is added as emendation or explanation, to; ajplou"v, to; ajsuvnqeton .
2 Greg. Naz., Orat. I, 13 and 40.
2 Dioyns., De div. nom ., c. 5.
2 Text, kaqw;" e[cei fuvsew" : in the margin of the manuscript is wJ" e[cousi .
2 Dan. ii. 22.
2 Greg., Orat . 40.BOOK II.