36 Ps. lxxvii. 10 (LXX.). This application of the passage is also made by Michael Ayguan (the "Doctor Incognitus"), who is the only commentator mentioned by Neale and Littledale as so interpreting the text.
37 Cf. S. John xiv. 9, John xiv. 10.
38 Oehler's punctuation, while it does not exactly follow that of the earlier editions, still seems to admit of emendation here.
39 The word paqoj, like the English word "passion," has a double sense: in one sense it connotes a tendency to evil action or evil habit-and in this sense Christ was not subject to passion. In another sense it has no such connotation, and it is in this sense (a sense, Gregory would say, somewhat inexact), that the term is used to express the sufferings of Christ:-to this case, it may be said, the inexact use of the English word is for the most part restricted.
40 Heb. iv. 15.
41 1 Pet. ii. 22.
42 Cf. S. John v. 22.
43 Rom. i. 17.
44 That is, "passion" in the sense defined above, as something with evil tendency. If the ginomenon (i. e. the salvation of men) is evil, then Father and Son alike must be "kept clear" from any participation in it. If it is good, and if, therefore, the means (the actual events) are not "passion" as not tending to evil, while, considered in regard to their aim, they are filanqrwpia, then there is no reason why a share in their fulfilment should be denied to the Father. Who, as well as the Son, is filanqrwpoj. and Who by His own Power (that is, by Christ) wrought the salvation of men.
45 Acts ii. 36.
46 Ps. cxix. 91.
47 Reading kaq umaj with the earlier editions. Oehler alleges no authority for his reading kaq' hmaj, which is probably a mere misprint.
48 Oehler's punctuation here seems to require correction.
49 Acts ii. 36.
50 2 Cor. xiii. 4.
51 Cf. 2 Cor. v. 21.
52 Acts ii. 36.
53 Ps. lxxiv. 12 (LXX.).
54 Bar iii. 37.
55 Acts ii. 36.
56 Altering Oehler's punctuation, which here seems certainly faulty: some lighter alterations have also been made in what precedes, and in what follows.
57 Cf. 1 Tim. iv. 7. The quotation is not verbal.
58 Cf. Phil. ii. 9.
59 S. Luke ii. 52.
60 Ps. ii. 6 (LXX).
61 Ps. cx. 2.
62 Cf. Phil. ii. 9.
63 This passage may be taken as counterbalancing that in which S. Gregory seems to limit the communicatio idiomatum (see above, page 184, n. 6): but he here p obably means no more than that names or titles which properly belong to the Human Nature of our Lord are applied to His Divine Personality.
64 Cf. Phil. ii. 10.
1 2 Cor. iii. 17.
2 2 Cor. iii. 17.
3 It is not quite clear whether palin is to be constructed with egoi or with keisqai, but the difference in sense is slight.
4 Rom. viii. 16.
5 1 Cor. ii. 11.
6 2 Cor. iii. 6.
7 Rom. viii. 13.
8 Gal. v. 25.
9 2 Tim. iii. 16.
10 2 Cor. iii. 15.
11 2 Cor. iii. 16, 2 Cor. iii. 17.
12 Rom. viii. 9.
13 Cf. Acts xxviii. 25.
14 Heb. iii. 7.
15 S. Matt. xxii. 45; Cf. Ps. cx. 1.
16 Cf. S. John vi. 63.
17 S. John iv. 24.
18 1 Cor. iii. 19; cf. Job v. 13.
19 Altering Oehler's punctuation slightly.
20 S. Basil adv. Eunomium II. 4 (p. 240 C.). The quotation as here given is not in exact verbal agreement with the Benedictine text.
21 Altering Oehler's punctuation.
22 Is. lxvi. 2. Not verbally from the LXX.
23 Cf. 1 Cor. viii. 6.
24 That is, in making a rhetorical inversion of a proposition in itself objectionable, he so re-states it as to make it really a different proposition while treating it as equivalent. The original proposition is objectionable as classing the Son with all generated existences: the inversion of it, because the term "God" is substituted illicitly for the term "ungenerate."
25 On this point, besides what follows here, see pg the treatise against Tritheism addressed to Ablabius.
26 These are names applied to denote existences purely imaginary: the other names belong to classical mythology.
27 These are names applied to denote existences purely imaginary: the other names belong to classical mythology.
28 That is, in the names more peculiarly appropriate to the Divine Nature.