Acknowledged Writings.

 A Declaration of Faith.

 Part I.—Acknowledged Writings.

 Elucidation.

 A Metaphrase of the Book of Ecclesiastes.

 These words speaketh Solomon, the son of David the king and prophet, to the whole Church of God, a prince most honoured, and a prophet most wise above

 Chapter II.

 Chapter III.

 Chapter IV.

 Chapter V.

 Chapter VI.

 Chapter VII.

 Chapter VIII.

 Chapter IX.

 Chapter X.

 Chapter XI.

 Chapter XII.

 Canonical Epistle.

 Canon I.

 Canon II.

 Canon III.

 Canon IV.

 Canon V.

 Moreover, it has been reported to us that a thing has happened in your country which is surely incredible, and which, if done at all, is altogether th

 Now, as regards those who have been enrolled among the barbarians, and have accompanied them in their irruption in a state of captivity, and who, forg

 Now those who have been so audacious as to invade the houses of others, if they have once been put on their trial and convicted, ought not to be deeme

 Now, those who have found in the open field or in their own houses anything left behind them by the barbarians, if they have once been put on their tr

 Canon X.

 Weeping takes place without the gate of the oratory and the offender standing there ought to implore the faithful as they enter to offer up prayer on

 Elucidations.

 The Oration and Panegyric Addressed to Origen.

 Argument I.—For Eight Years Gregory Has Given Up the Practice of Oratory, Being Busied with the Study Chiefly of Roman Law and the Latin Language.

 Argument II.—He Essays to Speak of the Well-Nigh Divine Endowments of Origen in His Presence, into Whose Hands He Avows Himself to Have Been Led in a

 Argument III.—He is Stimulated to Speak of Him by the Longing of a Grateful Mind. To the Utmost of His Ability He Thinks He Ought to Thank Him. From G

 Argument IV.—The Son Alone Knows How to Praise the Father Worthily. In Christ and by Christ Our Thanksgivings Ought to Be Rendered to the Father. Greg

 Argument V.—Here Gregory Interweaves the Narrative of His Former Life. His Birth of Heathen Parents is Stated. In the Fourteenth Year of His Age He Lo

 Argument VI.—The Arts by Which Origen Studies to Keep Gregory and His Brother Athenodorus with Him, Although It Was Almost Against Their Will And the

 Argument VII.—The Wonderful Skill with Which Origen Prepares Gregory and Athenodorus for Philosophy. The Intellect of Each is Exercised First in Logic

 Argument VIII.—Then in Due Succession He Instructs Them in Physics, Geometry, and Astronomy.

 Argument IX.—But He Imbues Their Minds, Above All, with Ethical Science And He Does Not Confine Himself to Discoursing on the Virtues in Word, But He

 Argument X.—Hence the Mere Word-Sages are Confuted, Who Say and Yet Act Not.

 Argument XI.—Origen is the First and the Only One that Exhorts Gregory to Add to His Acquirements the Study of Philosophy, and Offers Him in a Certain

 Argument XII.—Gregory Disallows Any Attainment of the Virtues on His Part. Piety is Both the Beginning and the End, and Thus It is the Parent of All t

 Argument XIII.—The Method Which Origen Used in His Theological and Metaphysical Instructions. He Commends the Study of All Writers, the Atheistic Alon

 Argument XIV.—Whence the Contentions of Philosophers Have Sprung. Against Those Who Catch at Everything that Meets Them, and Give It Credence, and Cli

 Argument XV.—The Case of Divine Matters. Only God and His Prophets are to Be Heard in These. The Prophets and Their Auditors are Acted on by the Same

 Argument XVI.—Gregory Laments His Departure Under a Threefold Comparison Likening It to Adam’s Departure Out of Paradise. To the Prodigal Son’s Aband

 Argument XVII.—Gregory Consoles Himself.

 Argument XVIII.— Peroration, and Apology for the Oration.

 Argument XIX.—Apostrophe to Origen, and Therewith the Leave-Taking, and the Urgent Utterance of Prayer.

 Elucidations.

Part I.—Acknowledged Writings.

A Declaration of Faith.1 The title as it stands has this addition: “which he had by revelation from the blessed John the evangelist, by the mediation of the Virgin Mary, Parent of God.” Gallandi, Veterum Patrum Biblioth., Venice, 1766, p. 385. [Elucidation, p. 8, infra.]

There is one God, the Father of the living Word, who is His subsistent Wisdom and Power and Eternal Image:2 χαρακτῆρος ἀϊδίου. perfect Begetter of the perfect Begotten, Father of the only-begotten Son. There is one Lord, Only of the Only,3 μόνος ἐκ μόνου . God of God, Image and Likeness of Deity, Efficient Word,4 λόγος ἐνεργός. Wisdom comprehensive5 περιεκτική. of the constitution of all things, and Power formative6 ποιητική. of the whole creation, true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal.7 ἀΐδιος ἀϊδίου. And there is One Holy Spirit, having His subsistence8 ὕπαρξιν. from God, and being made manifest9 πεφηνός. by the Son, to wit to men:10 The words δηλαδὴ τοῖς ἀνθρώποις are suspected by some to be a gloss that has found its way into the text. Image11 εἰκών. of the Son, Perfect Image of the Perfect;12 So John of Damascus uses the phrase, εἰκὼν τοῦ Πατρὸς ὁ Υἱὸς, καὶ τοῦ Υἱοῦ, τὸ Πνεῦμα, the Son is the Image of the Father, and the Spirit is that of the Son, lib. 1, De fide orthod., ch. 13, vol. i. p. 151. See also Athanasius, Epist. 1 ad Serap.; Basil, lib. v. contra Eunom.; Cyril, Dial., 7, etc. Life, the Cause of the living; Holy Fount; Sanctity, the Supplier, or Leader,13 χορηγός. of Sanctification; in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all. There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged.14 ἀπαλλοτριουμένη. See also Gregory Nazianz., Orat., 37, p. 609. Wherefore there is nothing either created or in servitude15 δοῦλον. in the Trinity;16 Gregory Nazianz., Orat., 40, p. 668, with reference apparently to our author, says: Οὐδὲν τῆς Τριάδος δοῦλον, οὐδὲ κτιστον, οὐδὲ ἐπείσακτον, ἤκουσα τῶν σοφῶν τινος λέγοντος— In the Trinity there is nothing either in servitude or created, or superinduced, as I heard one of the learned say. nor anything superinduced,17 ἐπείσακτον. as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son;18 In one codex we find the following addition here: οὔτε αὔξεται μονὰς εἰς δυάδα, οὐδὲ δυὰς εἰς τριάδα—Neither again does the unity grow into duality, nor the duality into trinity; or = Neither does the condition of the one grow into the condition of the two, nor that of the two into the condition of the three. but without variation and without change, the same Trinity abideth ever.19 [See valuable note and Greek text in Dr. Schaff’s History, vol. ii. p. 799.]