{"slug":"khazarzar-gregory-of-nazianzus-de-spiritu-sancto","id":"greek:khazarzar:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","title":"De spiritu sancto","title_source":"De spiritu sancto","author":"Gregory of Nazianzus","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T21:06:49Z","cost_usd":0.016874},"source":{"registry_id":"greek:khazarzar:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","work_id":"khazarzar-gregory-of-nazianzus-de-spiritu-sancto","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":28,"english_words":8046,"coptic_letters":0,"source_letters":30006,"commentary_units":164,"commentary_kinds":8,"derived_notes":0,"ambiguities":41,"work_notes":4,"external_links":6,"timeline":6},"summary":{"work":"khazarzar-gregory-of-nazianzus-de-spiritu-sancto","abstract":"Gregory of Nazianzus's 'De spiritu sancto' (Oration 31) is the fifth of his Theological Orations, delivered in Constantinople around 380–381 CE. The work defends the divinity of the Holy Spirit against the Pneumatomachians, who denied the Spirit's full consubstantiality. Gregory argues from Scripture, tradition, and theological reason, employing rhetorical strategies to counter opponents who claimed the Spirit's divinity lacked explicit biblical warrant. The oration was influential at the Second Ecumenical Council (381) and later shaped Eastern Orthodox pneumatology, becoming part of Byzantine liturgical readings for Pentecost. The text survives in numerous Greek manuscripts, with the earliest complete witnesses from the 10th–11th centuries; the edition by khazarzar relies on 19th–20th century printed collations without a critical apparatus.","historical_context":"Gregory delivered this oration in Constantinople in 380–381 CE, during the Council of Constantinople (Second Ecumenical Council). The city was a hotbed of Trinitarian controversy, with Nicene, Homoian, and Pneumatomachian factions vying for influence. The Pneumatomachians (or 'Spirit-fighters') accepted the Nicene position on the Son but denied the full divinity of the Holy Spirit, arguing that the Spirit was a created being or a subordinate power. Gregory, as a leading pro-Nicene theologian, sought to articulate a coherent doctrine of the Trinity that included the Spirit as consubstantial. The oration was part of a series of five Theological Orations delivered in the Church of the Holy Apostles. The text circulated widely in Greek manuscripts, but the earliest complete witnesses date from the 10th–11th centuries, with earlier fragments and citations. The edition by khazarzar relies on printed collations from the 19th–20th centuries, without a critical apparatus or stemma, so variant readings are not recorded.","significance":"This oration is a foundational text for Eastern Orthodox pneumatology, directly influencing the Niceno-Constantinopolitan Creed's affirmation of the Holy Spirit as 'the Lord, the Giver of Life, who proceeds from the Father.' It was cited at the Council of Constantinople (381) and later incorporated into Byzantine liturgical readings for Pentecost. The work also exemplifies Gregory's rhetorical skill in defending a doctrine not explicitly stated in Scripture, arguing from the economy of salvation and the coherence of Trinitarian theology.","timeline":[{"date":"c. 329–330 CE","event":"Birth of Gregory of Nazianzus"},{"date":"380–381 CE","event":"Delivery of the Theological Orations, including 'De spiritu sancto', in Constantinople"},{"date":"381 CE","event":"Second Ecumenical Council (Constantinople I) affirms the divinity of the Holy Spirit"},{"date":"10th–11th centuries","event":"Earliest complete Greek manuscripts of the oration"},{"date":"19th–20th centuries","event":"Printed collations used by khazarzar edition"},{"date":"Undated","event":"Incorporation into Byzantine liturgical readings for Pentecost"}],"relations":[{"work":"Gregory of Nazianzus, Oration 29 (On the Son)","relation":"Part of the same series of Theological Orations; earlier oration on the Son sets up Trinitarian framework","key":"","label":null,"url":null},{"work":"Gregory of Nyssa, Contra Eunomium","relation":"Contemporary work addressing similar Trinitarian controversies; uses similar rhetorical topoi","key":"","label":null,"url":null},{"work":"Athanasius of Alexandria, Letters to Serapion","relation":"Earlier defense of the Holy Spirit's divinity against the Pneumatomachians","key":"","label":null,"url":null},{"work":"Niceno-Constantinopolitan Creed (381)","relation":"Council's creed reflects Gregory's arguments on the Holy Spirit","key":"","label":null,"url":null},{"work":"Basil of Caesarea, De spiritu sancto","relation":"Contemporary treatise on the Holy Spirit, written around 375 CE, addressing similar Pneumatomachian arguments","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"Khazarzar edition of De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf","reason":"Primary source edition used for this dossier"},{"key":"wikipedia:Gregory of Nazianzus","label":"Gregory of Nazianzus","url":"https://en.wikipedia.org/wiki/Gregory_of_Nazianzus","reason":"Biographical and historical context for the author"},{"key":"wikipedia:First Council of Constantinople","label":"First Council of Constantinople","url":"https://en.wikipedia.org/wiki/First_Council_of_Constantinople","reason":"Council context for the oration's delivery and influence"},{"key":"wikipedia:Pneumatomachi","label":"Pneumatomachi","url":"https://en.wikipedia.org/wiki/Pneumatomachi","reason":"Opponents addressed in the oration"},{"key":"wikipedia:Trinity","label":"Trinity","url":"https://en.wikipedia.org/wiki/Trinity","reason":"Theological doctrine central to the work"},{"key":"wikipedia:Byzantine Rite","label":"Byzantine Rite","url":"https://en.wikipedia.org/wiki/Byzantine_Rite","reason":"Liturgical tradition that incorporated the oration for Pentecost"}],"cautions":["The exact date of delivery is not certain; 380–381 CE is a scholarly consensus based on historical context.","The earliest complete manuscripts date from the 10th–11th centuries, with earlier fragments; the textual tradition is not fully reconstructed.","The khazarzar edition lacks a critical apparatus and does not record variant readings, so textual decisions cannot be assessed.","The oration's title 'De spiritu sancto' is a Latin convention; the Greek original is part of the Theological Orations (Λόγοι Θεολογικοί)."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000586,"generated":"2026-11-15T21:06:48Z"},"links":[],"checks":{"work":"khazarzar-gregory-of-nazianzus-de-spiritu-sancto","status":"pass","blocking":[],"warnings":[],"stats":{"passages":28,"translated":28,"commentary_passages":28,"commentary_units":164,"english_words":8046,"source_letters":30006,"commentary_kinds":8},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in numerous Greek manuscripts, but the earliest complete witnesses date from the 10th–11th centuries. The edition by khazarzar relies on printed collations from the 19th–20th centuries.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Gregory delivered this oration in Constantinople in 380–381 CE, during the Council of Constantinople. The work defends the divinity of the Holy Spirit against the Pneumatomachians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The oration was cited at the Second Ecumenical Council (381) and later incorporated into Byzantine liturgical readings for Pentecost. It shaped Eastern Orthodox pneumatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma. Variant readings among manuscripts are not recorded, so the user cannot assess textual decisions behind the printed text.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 28 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":28},"term_index":[],"citations":{"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto":{"label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΛΟΓΟΣ ΘΕΟΛΟΓΙΚΟΣ ΠΕΜΠΤΟΣ ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ Ὁ μὲν δὴ περὶ τοῦ υἱοῦ λόγος τοιοῦτος· καὶ οὕτω διαπέφευγε τοὺς λιθάζοντας, διελθὼν διὰ μέσου αὐτῶν. ὁ λόγος γὰρ οὐ λιθάζεται, λιθοβολεῖ δέ, ὅταν ἐθέλῃ, καὶ σφενδονᾷ θηρία, λόγους κακῶς τῷ ὄρει προσβαίνοντας. τί δ' ἂν εἴποις, φασί, περὶ τοῦ ἁγίου πνεύματος; πόθεν ἡμῖν ἐπεισάγεις ξένον θεὸν καὶ ἄγραφον; τοῦτο ἤδη καὶ οἱ περὶ τὸν υἱὸν μετριάζοντες. ὅπερ γὰρ ἐπὶ τῶν ὁδῶν εὑρεῖν ἐστὶ καὶ τῶν ποταμῶν, σχίζονταί τε ἀπ' ἀλλήλων, καὶ εἰς ἄλληλα συνάγονται· τοῦτο κἀνταῦθα συμβαίνει διὰ τὸν πλοῦτον τῆς ἀσεβείας, καὶ τοὺς τὰ ἄλλα διεστῶτας ἐν ἄλλοις συμφέρεσθαι, ὥστε μηδὲ γινώσκειν καθαρῶς δύνασθαι τὸ συμφέρον ἢ τὸ μαχόμενον. Ἔχει μὲν οὖν τι καὶ δυσχερὲς ὁ περὶ τοῦ πνεύματος λόγος, οὐ μόνον ὅτι ἐν τοῖς περὶ τοῦ υἱοῦ λόγοις ἀποκαμόντες οἱ ἄνθρωποι θερμότερον τῷ πνεύματι προσπαλαίουσι· χρὴ γάρ τι πάντως αὐτοὺς ἀσεβεῖν, ἢ οὐδὲ βιωτός ἐστιν αὐτοῖς ὁ βίος· ἀλλ' ὅτι καὶ ἡμεῖς τῷ πλήθει τῶν ζητημάτων ἀποκναισθέντες ταὐτὸν πάσχομεν τοῖς κακοσίτοις, οἳ ἐπειδὰν πρός τι τῶν βρωμάτων ἀηδισθῶσι, πρὸς πάντα λόγον ὁμοίως, ὥσπερ ἐκεῖνοι πρὸς τροφήν, δυσχεραίνομεν. ὅμως διδότω τὸ πνεῦμα, καὶ ὁ λόγος δραμεῖται, καὶ ὁ θεὸς δοξασθήσεται.","english":"Fifth Theological Oration: On the Holy Spirit. Such, then, is the discourse concerning the Son; and thus it has escaped the stoners, passing through the midst of them. For the word is not stoned, but stones, when it wishes, and slings wild beasts, words that approach the mountain wickedly. But what would you say, they ask, concerning the Holy Spirit? Whence do you introduce to us a foreign and unwritten god? This is already the case even with those who are moderate concerning the Son. For what is found in the case of roads and rivers, that they separate from each other and converge into each other, this also happens here because of the wealth of impiety, and those who are at variance in other things agree in others, so that it is not even possible to know clearly what is consistent or what is contradictory. Now the discourse concerning the Spirit has some difficulty, not only because, in the discourses concerning the Son, men, having grown weary, wrestle more hotly with the Spirit—for they must necessarily be impious in some way, or life is not even livable for them—but also because we, worn out by the multitude of questions, suffer the same as those with poor appetites, who, when they have become disgusted with some food, are similarly disgusted with every argument, just as they are with food. Nevertheless, let the Spirit grant, and the discourse will proceed, and God will be glorified.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΛΟΓΟΣ ΘΕΟΛΟΓΙΚΟΣ ΠΕΜΠΤΟΣ ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ","severity":"info","text":"This heading identifies the passage as the fifth of Gregory's Theological Orations, a series on Trinitarian doctrine. The work is structured as a continuous argument, with this oration focusing on the Holy Spirit.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λιθάζοντας","severity":"info","text":"The metaphor of 'stoners' (λιθάζοντας) alludes to the hostile reception of Gregory's earlier orations on the Son, likely by Eunomian or Pneumatomachian opponents who rejected Nicene theology. Stoning was a traditional punishment for blasphemy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄγραφον","severity":"info","text":"The term 'unwritten' (ἄγραφον) reflects the Pneumatomachian charge that the divinity of the Holy Spirit lacks explicit scriptural support. Gregory counters this by arguing that the Spirit's divinity is implied in the economy of salvation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σχίζονταί τε ἀπ' ἀλλήλων, καὶ εἰς ἄλληλα συνάγονται","severity":"info","text":"The image of roads and rivers that separate and converge is a rhetorical topos for the paradoxical unity and diversity of heretical factions. A similar figure appears in Gregory of Nyssa's 'Contra Eunomium' to describe the fluidity of error.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσπαλαίουσι","severity":"info","text":"Gregory's description of opponents 'wrestling more hotly with the Spirit' (προσπαλαίουσι) was cited by later Byzantine commentators as evidence of the Pneumatomachian controversy's intensity. The passage influenced the Council of Constantinople (381) in affirming the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κακοσίτοις","severity":"caution","text":"The term 'those with poor appetites' (κακοσίτοις) is a hapax legomenon in Gregory's corpus. Its exact nuance is debated: it may refer to physical nausea or to a moral distaste for theological labor. The translation 'poor appetites' is a plausible but not certain rendering.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ πλήθει τῶν ζητημάτων ἀποκναισθέντες' could mean either 'worn out by the multitude of questions' or 'annoyed by the multitude of questions'; the translation adopts the former, but the latter is possible.","The identity of 'οἱ περὶ τὸν υἱὸν μετριάζοντες' is ambiguous: it may refer to Homoiousians or to moderate Arians who accepted the Son's likeness but not the Spirit's divinity."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"τὸ μὲν οὖν ἐπιμελῶς ἐξετάζειν καὶ διαιρεῖσθαι, ποσαχῶς ἢ τὸ πνεῦμα ἢ τὸ ἅγιον παρὰ τῇ θείᾳ γραφῇ νοεῖται καὶ λέγεται, μετὰ τῶν προσφόρων τῇ θεωρίᾳ μαρτυριῶν, καὶ ὅ τι παρὰ ταῦτα ἰδιοτρόπως τὸ ἐξ ἀμφοῖν συνημμένον, λέγω δὲ τὸ πνεῦμα τὸ ἅγιον, ἑτέροις παρήσομεν, οἳ καὶ ἑαυτοῖς καὶ ἡμῖν ταῦτα πεφιλοσοφήκασιν, ἐπεὶ καὶ ἡμεῖς ταῦτα ἐκείνοις. αὐτοὶ δὲ πρὸς τὰ ἑξῆς τοῦ λόγου τρεψόμεθα.\n\n3 Οἱ μὲν οὖν, ὡς ξένον τινὰ θεὸν καὶ παρέγγραπτον εἰσαγόντων ἡμῶν τὸ πνεῦμα τὸ ἅγιον, δυσχεραίνοντες, καὶ σφόδρα προπολεμοῦντες τοῦ γράμματος, ἴστωσαν ἐκεῖ φοβούμενοι φόβον, οὗ μὴ ἔστι φόβος, καὶ σαφῶς γινωσκέτωσαν ὅτι ἔνδυμα τῆς ἀσεβείας ἐστὶν αὐτοῖς ἡ φιλία τοῦ γράμματος, ὡς δειχθήσεται μικρὸν ὕστερον, ἐπειδὰν τὰς ἐνστάσεις αὐτῶν εἰς δύναμιν διελέγξωμεν. ἡμεῖς δὲ τοσοῦτον θαρροῦμεν τῇ θεότητι τοῦ πνεύματος, ὃ πρεσβεύομεν, ὥστε καὶ τῆς θεολογίας ἐντεῦθεν ἀρξόμεθα, τὰς αὐτὰς τῇ τριάδι φωνὰς ἐφαρμόζοντες, κἄν τισι δοκῇ τολμηρότερον. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ πατήρ. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχό μενον εἰς τὸν κόσμον, ὁ υἱός. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ ἄλλος παράκλητος. ἦν, καὶ ἦν, καὶ ἦν· ἀλλ' ἓν ἦν. φῶς, καὶ φῶς, καὶ φῶς ἀλλ' ἓν φῶς, εἷς θεός. τοῦτό ἐστιν ὃ καὶ Δαβὶδ ἐφαντάσθη πρότερον, λέγων· Ἐν τῷ φωτί σου ὀψόμεθα φῶς. καὶ νῦν ἡμεῖς καὶ τεθεάμεθα καὶ κηρύσσομεν, ἐκ φωτὸς τοῦ πατρὸς φῶς καταλαμβάνοντες τὸν υἱὸν ἐν φωτὶ τῷ πνεύματι, σύντομον καὶ ἀπέριττον τῆς τριάδος θεολογίαν.","english":"Now, to examine carefully and distinguish in how many ways either \"Spirit\" or \"Holy\" is understood and spoken in divine Scripture, together with the testimonies suitable for the theory, and what beyond these is the peculiar character of the combination of both—I mean the Holy Spirit—we shall leave to others, who have philosophized these matters for themselves and for us, just as we have done for them. But we ourselves shall turn to what follows in the discourse.\n\nSome, then, who are displeased as though we were introducing some foreign and spurious god, the Holy Spirit, and who are vehemently fighting for the letter, let them know that they fear a fear where there is no fear, and let them clearly recognize that their love of the letter is a cloak of impiety, as will be shown a little later, when we refute their objections to the best of our ability. But we have such confidence in the divinity of the Spirit, which we profess, that we shall even begin our theology from this point, applying the same terms to the Trinity, even if it seems to some too bold. The true light, which illumines every man coming into the world, was the Father. The true light, which illumines every man coming into the world, was the Son. The true light, which illumines every man coming into the world, was the other Paraclete. It was, and it was, and it was; but it was one. Light, and light, and light; but one light, one God. This is what David earlier envisioned, saying: \"In your light we shall see light.\" And now we both have beheld and proclaim, from the light of the Father comprehending the Son in the light of the Spirit, a concise and unadorned theology of the Trinity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ μὲν οὖν ἐπιμελῶς ἐξετάζειν","severity":"info","text":"Gregory announces a methodological shift: he will not engage in detailed lexical analysis of 'Spirit' or 'Holy' in Scripture, leaving that to others, and will instead proceed directly to a theological exposition of the Spirit's divinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρέγγραπτον","severity":"info","text":"The term παρέγγραπτον (spurious, interpolated) is a legal metaphor: it means 'entered into a register without proper authority,' used here to characterize the accusation that the Spirit is an illegitimate addition to the Godhead.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ φωτί σου ὀψόμεθα φῶς","severity":"info","text":"Gregory cites Psalm 36:9 (LXX): 'In your light we shall see light,' interpreting it as a Trinitarian prophecy: the Father's light enables perception of the Son in the Spirit's light.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ μὲν οὖν, ὡς ξένον τινὰ θεὸν καὶ παρέγγραπτον εἰσαγόντων","severity":"info","text":"Gregory responds to opponents (likely 'Pneumatomachians' or 'Macedonians') who denied the Spirit's divinity, accusing them of a superstitious literalism that masks impiety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φῶς, καὶ φῶς, καὶ φῶς ἀλλ' ἓν φῶς, εἷς θεός","severity":"info","text":"The triple repetition 'light, and light, and light; but one light, one God' echoes Gregory's earlier Trinitarian formula in the Fifth Theological Oration, emphasizing unity of essence despite distinct hypostases.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἦν, καὶ ἦν, καὶ ἦν· ἀλλ' ἓν ἦν","severity":"caution","text":"The phrase 'It was, and it was, and it was; but it was one' is grammatically ambiguous: the neuter 'ἦν' could refer to 'light' (φῶς) or to the divine being; Gregory likely intends the latter, asserting eternal co-existence of the three persons.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ἦν' in the triple repetition is ambiguous: it could be 'light' (φῶς) or the divine essence; Gregory's context favors the latter.","The identity of 'others' (ἑτέροις) who have 'philosophized' these matters is unspecified; possibly earlier theologians like Athanasius or Didymus the Blind."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ὁ ἀθετῶν ἀθετείτω, ὁ ἀνομῶν ἀνομείτω· ἡμεῖς ὃ νενοήκαμεν, κηρύσσομεν. ἐπ' ὄρος ὑψηλὸν ἀναβησόμεθα καὶ βοήσομεν, εἰ μὴ κάτωθεν ἀκουοίμεθα. ὑψώσομεν τὸ πνεῦμα, οὐ φοβηθησόμεθα. εἰ δὲ καὶ φοβηθησόμεθα, ἡσυχάζοντες, οὐ κηρύσσοντες. Εἰ ἦν ὅτε οὐκ ἦν ὁ πατήρ, ἦν ὅτε οὐκ ἦν ὁ υἱός. εἰ ἦν ὅτε οὐκ ἦν ὁ υἱός, ἦν ὅτε οὐδὲ τὸ πνεῦμα τὸ ἅγιον. εἰ τὸ ἓν ἦν ἀπ' ἀρχῆς, καὶ τὰ τρία. εἰ τὸ ἓν κάτω βάλλεις, τολμῶ, καὶ λέγω, μηδὲ τὰ δύο θῇς ἄνω. τίς γὰρ ἀτελοῦς θεότητος ὄνησις; μᾶλλον δὲ τίς θεότης, εἰ μὴ τελεία; τελεία δὲ πῶς, ᾗ λείπει τι πρὸς τελείωσιν; λείπει δέ πως, μὴ ἐχούσῃ τὸ ἅγιον· ἔχοι δ' ἂν πῶς, μὴ τοῦτο ἔχουσα; εὖ γὰρ ἄλλη τις παρὰ\n\nτοῦτο ἡ ἁγιότης· καὶ ἥ τις αὕτη νοεῖται, λεγέτω τις· ἢ εἴπερ ἡ αὐτή, πῶς οὐκ ἀπ' ἀρχῆς; ὥσπερ ἄμεινον ὂν τῷ θεῷ εἶναί ποτε ἀτελεῖ, καὶ δίχα τοῦ πνεύματος. εἰ μὴ ἀπ' ἀρχῆς ἦν, μετ' ἐμοῦ τέτακται, καὶ εἰ μικρὸν πρὸ ἐμοῦ. χρόνῳ γὰρ ἀπὸ θεοῦ τεμνόμεθα. εἰ τέτακται μετ' ἐμοῦ, πῶς ἐμὲ ποιεῖ θεόν, ἢ πῶς συνάπτει θεότητι; Μᾶλλον δὲ φιλοσοφήσω σοι περὶ αὐτοῦ μικρὸν ἄνωθεν. περὶ τριάδος γὰρ καὶ πρότερον διειλήφαμεν. τὸ πνεῦμα τὸ ἅγιον Σαδδουκαῖοι μὲν οὐδὲ εἶναι τὸ παράπαν ἐνόμισαν· οὐδὲ γὰρ ἀγγέλους, οὐδὲ ἀνάστασιν· οὐκ οἶδ' ὅθεν τὰς τοσαύτας περὶ αὐτοῦ μαρτυρίας ἐν τῇ παλαιᾷ διαπτύσαντες. Ἑλλήνων δὲ οἱ θεολογικώτεροι, καὶ μᾶλλον ἡμῖν προσεγγίσαντες, ἐφαντάσθησαν μέν, ὡς ἐμοὶ δοκεῖ· περὶ δὲ τὴν κλῆσιν διηνέχθησαν, νοῦν τοῦ παντός, καὶ τὸν θύραθεν νοῦν, καὶ τὰ τοιαῦτα προσαγορεύσαντες.","english":"Let the rejecter reject, let the lawless one act lawlessly; we proclaim what we have understood. We shall ascend a high mountain and shout, if we are not heard from below. We shall exalt the Spirit, we shall not be afraid. But if we are afraid, it will be in silence, not in proclamation. If there was a time when the Father was not, there was a time when the Son was not. If there was a time when the Son was not, there was a time when the Holy Spirit was not either. If the one was from the beginning, so were the three. If you cast down the one, I dare to say, do not set up the two above. For what benefit is there from an incomplete divinity? Or rather, what divinity is there if it is not complete? And how is it complete, if something is lacking for its completion? And it lacks something, if it does not have the Holy; but how could it have it, if it does not have this? For holiness is something else besides this; and let someone say what this is conceived to be. Or if it is the same, how is it not from the beginning? As if it were better for God to be at some time incomplete, and without the Spirit. If it was not from the beginning, it is ranked with me, and even if a little before me. For in time we are separated from God. If it is ranked with me, how does it make me God, or how does it join me to divinity? Rather, I will philosophize to you about it a little from the beginning. For we have previously discussed the Trinity. The Sadducees thought that the Holy Spirit did not exist at all; for they did not believe in angels either, nor in resurrection; I do not know how they spat upon the many testimonies about it in the Old Testament. But the more theological among the Greeks, and those who approached us more closely, imagined it, as it seems to me; but they differed concerning the name, calling it the mind of the universe, and the external mind, and such things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ ἀθετῶν ἀθετείτω, ὁ ἀνομῶν ἀνομείτω","severity":"info","text":"Gregory uses a rhetorical pair of imperatives to dismiss opponents, asserting his own proclamation regardless of their rejection or lawlessness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ ἦν ὅτε οὐκ ἦν ὁ πατήρ...","severity":"info","text":"Gregory constructs a conditional chain: if the Father was not always, then the Son was not always; if the Son was not always, then the Spirit was not always. This logical progression argues for the co-eternity of the three persons.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαῖοι","severity":"info","text":"Gregory notes that the Sadducees denied the existence of the Holy Spirit, angels, and resurrection, rejecting Old Testament testimonies. This reflects a known Jewish sectarian position.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλήνων δὲ οἱ θεολογικώτεροι","severity":"info","text":"Gregory refers to Greek philosophical theologians who conceived of a cosmic mind (νοῦς) but differed on terminology, calling it 'mind of the universe' or 'external mind'. This alludes to Middle Platonic and Neoplatonic concepts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ πνεῦμα τὸ ἅγιον","severity":"info","text":"The phrase 'Holy Spirit' is the central subject; Gregory argues for its full divinity and co-eternity, rejecting any subordinationist view that would place it in time or rank with creatures.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ τριάδος γὰρ καὶ πρότερον διειλήφαμεν","severity":"info","text":"Gregory references his own earlier discussion of the Trinity, situating this passage within a broader theological treatise on the Holy Spirit, likely his Fifth Theological Oration.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὖ γὰρ ἄλλη τις παρὰ τοῦτο ἡ ἁγιότης' is ambiguous: it may mean holiness is something distinct from the Holy Spirit, or that the Spirit's holiness is a separate quality. The translation takes it as a rhetorical challenge to opponents."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τῶν δὲ καθ' ἡμᾶς σοφῶν οἱ μὲν ἐνέργειαν τοῦτο ὑπέλαβον, οἱ δὲ κτίσμα, οἱ δὲ θεόν, οἱ δὲ οὐκ ἔγνωσαν ὁπότερον τούτων, αἰδοῖ τῆς γραφῆς, ὥς φασιν, ὡς οὐδέτερον σαφῶς δηλωσάσης. καὶ διὰ τοῦτο οὔτε σέβουσιν, οὔτε ἀτι μάζουσι, μέσως πως περὶ αὐτοῦ διακείμενοι, μᾶλλον δὲ καὶ λίαν ἀθλίως. καὶ τῶν θεὸν ὑπειληφότων οἱ μὲν ἄχρι διανοίας εἰσὶν εὐσε βεῖς, οἱ δὲ τολμῶσιν εὐσεβεῖν καὶ τοῖς χείλεσιν. ἄλλων δὲ ἤκουσα μετρούντων θεότητα σοφωτέρων, οἳ τρία μὲν εἶναι καθ' ἡμᾶς ὁμολογοῦσι τὰ νοούμενα, τοσοῦτον δὲ ἀλλήλων διέστησαν, ὡς τὸ μὲν καὶ οὐσίᾳ καὶ δυνάμει ποιεῖν ἀόριστον· τὸ δὲ δυνάμει μέν, οὐκ οὐσίᾳ δέ· τὸ δὲ ἀμφοτέροις περιγραπτόν· ἄλλον τρόπον μιμούμενοι τοὺς δημιουργόν, καὶ συνεργόν, καὶ λειτουργὸν ὀνομάζοντας, καὶ τὴν ἐν τοῖς ὀνόμασι τάξιν καὶ χάριν τῶν πραγμάτων ἀκολουθίαν εἶναι νομίζοντας.\n\n6 Ἡμῖν δὲ πρὸς μὲν τοὺς οὐδὲ εἶναι ὑπειληφότας οὐδεὶς λόγος, ἢ τοὺς ληροῦντας ἐν Ἕλλησιν. μηδὲ γὰρ ἁμαρτωλῶν ἐλαίῳ πιαν θείημεν εἰς τὸν λόγον. πρὸς δὲ τοὺς ἄλλους οὕτω διαλεξόμεθα. τὸ πνεῦμα τὸ ἅγιον ἢ τῶν καθ' ἑαυτὸ ὑφεστηκότων πάντως ὑποθετέον, ἢ τῶν ἐν ἑτέρῳ θεωρουμένων· ὧν τὸ μὲν οὐσίαν καλοῦσιν οἱ περὶ ταῦτα δεινοί, τὸ δὲ συμβεβηκός. εἰ μὲν οὖν συμβέβηκεν, ἐνέργεια τοῦτο ἂν εἴη θεοῦ. τί γὰρ ἕτερον, ἢ τίνος; τοῦτο γάρ πως μᾶλλον καὶ φεύγει σύνθεσιν. καὶ εἰ ἐνέργεια, ἐνεργηθήσεται δῆλον ὅτι, οὐκ ἐνεργήσει, καὶ ὁμοῦ τῷ ἐνεργηθῆναι παύσεται. τοιοῦτον γὰρ ἡ ἐνέργεια. πῶς οὖν ἐνεργεῖ, καὶ τάδε λέγει, καὶ ἀφορίζει, καὶ λυπεῖται, καὶ παροξύνεται, καὶ ὅσα κινουμένου σαφῶς ἐστίν, οὐ κινήσεως;","english":"Among our own wise men, some have taken this to be an energy, others a creature, others God, and others have not known which of these it is, out of reverence for Scripture, as they say, because it has clearly indicated neither. And for this reason they neither honor nor dishonor it, but are disposed toward it in some middle way, or rather in a very wretched state. And of those who have taken it to be God, some are pious only in thought, while others dare to be pious also with their lips. I have heard of others, wiser ones, who measure divinity, who agree with us that the objects of thought are three, but have separated them from each other to such an extent that one is indefinite in both substance and power, another in power but not in substance, and the third is circumscribed in both, imitating in another way those who name the creator, the co-worker, and the servant, and think that the order and grace of the names correspond to the order of the realities.\n\n6 For us, there is no argument with those who have taken it not even to exist, or with those who babble among the Greeks. For we would not anoint our discourse with the oil of sinners. But to the others we will speak thus. The Holy Spirit must be placed either among the things that subsist in themselves, or among those that are contemplated in another. Of these, the former is called substance by those skilled in these matters, the latter accident. If, then, it is an accident, it would be an energy of God. For what else, or of what? For this somehow avoids composition. And if it is an energy, it will clearly be energized, not energize, and will cease together with being energized. For such is energy. How then does it energize, and speak thus, and define, and grieve, and become angry, and do all the things that clearly belong to a mover, not to a motion?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐνέργειαν","severity":"info","text":"The term 'energy' (ἐνέργεια) is used here to denote a divine activity or operation, as distinct from substance (οὐσία). This distinction is central to the 4th-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν δὲ καθ' ἡμᾶς σοφῶν","severity":"info","text":"Gregory refers to contemporary Christian theologians who debated the nature of the Holy Spirit. The positions listed (energy, creature, God) reflect the Pneumatomachian controversy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡμῖν δὲ πρὸς μὲν τοὺς οὐδὲ εἶναι ὑπειληφότας","severity":"info","text":"This marks a rhetorical shift: Gregory dismisses extreme opponents (those denying the Spirit's existence) and then addresses moderate positions with a logical argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίαν","severity":"info","text":"The term 'substance' (οὐσία) is contrasted with 'accident' (συμβεβηκός) in Aristotelian categories, applied here to the Holy Spirit's ontological status.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοὺς δημιουργόν, καὶ συνεργόν, καὶ λειτουργὸν","severity":"info","text":"These titles (creator, co-worker, servant) likely refer to subordinationist Trinitarian models, possibly associated with Origenist or Arian circles, which Gregory criticizes.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ γὰρ ἁμαρτωλῶν ἐλαίῳ πιαν θείημεν","severity":"caution","text":"The phrase 'anoint with the oil of sinners' is obscure; it may be a proverbial expression for polluting one's argument by engaging with unworthy opponents.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who babble among the Greeks' is unclear; possibly a reference to pagan philosophers or heretical Christian groups influenced by Greek thought.","The phrase 'anoint with the oil of sinners' is ambiguous; its exact meaning in context is uncertain."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"εἰ δὲ οὐσία τις, οὐ τῶν περὶ τὴν οὐσίαν, ἤτοι κτίσμα ὑποληφθήσεται, ἢ θεός. μέσον γάρ τι τούτων, ἤτοι μηδετέρου μετέχον, ἢ ἐξ ἀμφοῖν σύνθετον, οὐδ' ἂν οἱ τοὺς τραγελάφους πλάτ τοντες ἐννοήσαιεν. ἀλλ' εἰ μὲν κτίσμα, πῶς εἰς αὐτὸ πιστεύομεν, ἢ ἐν αὐτῷ τελειούμεθα; οὐ γὰρ ταὐτόν ἐστι πιστεύειν εἴς τι, καὶ περὶ αὐτοῦ πιστεύειν. τὸ μὲν γάρ ἐστι θεότητος, τὸ δὲ παντὸς πράγματος. εἰ δὲ θεός, ἀλλ' οὐ κτίσμα, οὐδὲ ποίημα, οὐδὲ σύνδουλον, οὐδ' ὅλως τι τῶν ταπεινῶν ὀνομάτων. Ἐνταῦθα σὸς ὁ λόγος· αἱ σφενδόναι πεμπέσθωσαν, οἱ συλλο γισμοὶ πλεκέσθωσαν. ἢ ἀγέννητον πάντως, ἢ γεννητόν. καὶ εἰ μὲν ἀγέννητον, δύο τὰ ἄναρχα. εἰ δὲ γεννητόν, ὑποδιαίρει πάλιν· ἢ ἐκ τοῦ πατρὸς τοῦτο, ἢ ἐκ τοῦ υἱοῦ. καὶ εἰ μὲν ἐκ τοῦ πατρός, υἱοὶ δύο καὶ ἀδελφοί. σὺ δέ μοι πλάττε καὶ διδύμους, εἰ βούλει, ἢ τὸν μὲν πρεσβύτερον, τὸν δὲ νεώτερον· ἐπειδὴ λίαν εἶ φιλοσώματος. εἰ δὲ ἐκ τοῦ υἱοῦ, πέφηνέ, φησι, καὶ υἱωνὸς ἡμῖν θεός· οὗ τί ἂν γένοιτο παραδοξότερον; ταῦτα μὲν οὖν οἱ σοφοὶ τοῦ κακοποιῆσαι, τὰ δὲ ἀγαθὰ γράφειν οὐ θέλοντες. ἐγὼ δὲ εἰ μὲν ἑώρων ἀναγκαίαν τὴν διαίρεσιν, ἐδεξάμην ἂν τὰ πράγματα, οὐ φοβηθεὶς τὰ ὀνόματα. οὐ γάρ, ἐπειδὴ κατά τινα σχέσιν ὑψηλοτέραν υἱὸς ὁ υἱός, οὐ δυνη θέντων ἡμῶν ἄλλως ἢ οὕτως ἐνδείξασθαι τὸ ἐκ τοῦ θεοῦ καὶ ὁμοούσιον, ἤδη καὶ πάσας οἰητέον ἀναγκαῖον εἶναι τὰς κάτω κλή σεις, καὶ τῆς ἡμετέρας συγγενείας, μεταφέρειν ἐπὶ τὸ θεῖον. ἢ τάχα ἂν σύ γε καὶ ἄρρενα τὸν θεὸν ἡμῖν ὑπολάβοις, κατὰ","english":"But if it is some substance, not one of those that are about the substance, it will be taken either as a creature or as God. For something intermediate between these, either partaking of neither or composed of both, not even those who fashion goat-stags could conceive. But if it is a creature, how do we believe in it, or how are we perfected in it? For believing in something and believing about it are not the same. The former pertains to divinity, the latter to any matter. But if it is God, and not a creature, nor a product, nor a fellow servant, nor any of the lowly names at all. Here the argument is yours: let the slings be sent forth, let the syllogisms be woven. It is either unbegotten or begotten. And if unbegotten, there are two unoriginate things. But if begotten, subdivide again: either this is from the Father or from the Son. And if from the Father, there are two sons and brothers. And you may fashion twins for me, if you wish, or one older and the other younger, since you are very fond of the corporeal. But if from the Son, then, he says, a grandson God has appeared to us—what could be more paradoxical than this? These things, then, are from those wise in doing evil, but unwilling to write good things. But I, if I saw the division to be necessary, would accept the realities, not fearing the names. For not because the Son is Son according to some higher relation, since we were unable to indicate the origin from God and the consubstantiality otherwise than in this way, must one already think it necessary to transfer all the lower names, and those of our own kinship, to the divine. Or perhaps you would even suppose God to be male for us, according to","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τραγελάφους","severity":"info","text":"The term 'goat-stags' (τραγελάφους) denotes a mythical hybrid, used here to illustrate the absurdity of conceiving an intermediate substance between creature and God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ οὐσία τις","severity":"info","text":"This passage continues the logical argument from the previous passage, presenting a dichotomy: the Holy Spirit is either a creature or God, with no intermediate possible.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφενδόναι","severity":"info","text":"The reference to 'slings' (σφενδόναι) and 'syllogisms' (συλλογισμοί) evokes the rhetorical and dialectical weapons of opponents, likely Eunomians or Pneumatomachians, who used formal logic to argue against the divinity of the Holy Spirit.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱωνὸς θεός","severity":"info","text":"The reductio ad absurdum of a 'grandson God' (υἱωνὸς θεός) parodies the subordinationist logic of opponents, a trope later cited in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σύνδουλον","severity":"caution","text":"The term 'fellow servant' (σύνδουλον) is ambiguous: it may imply the Holy Spirit is on the same level as creatures, a position Gregory rejects, but the exact referent in contemporary debate is unclear.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ τῶν περὶ τὴν οὐσίαν' could be read as 'not among those that are about the substance' (i.e., accidents) or 'not among those that are around the substance' (i.e., adjuncts). The translation takes the former, consistent with Aristotelian categories.","The identity of 'οἱ σοφοὶ τοῦ κακοποιῆσαι' ('those wise in doing evil') is not specified; likely opponents in the Pneumatomachian controversy."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"τὸν λόγον τοῦτον, ὅτι θεὸς ὀνομάζεται, καὶ πατήρ; καὶ θῆλύ τι τὴν θεότητα, ὅσον ἐπὶ ταῖς κλήσεσι; καὶ τὸ πνεῦμα οὐδέτερον, ὅτι μὴ γεννητικόν; εἰ δέ σοι καὶ τοῦτο παιχθείη, τῇ ἑαυτοῦ θελήσει τὸν θεὸν συγγενόμενον, κατὰ τοὺς παλαιοὺς λήρους καὶ μύθους, γεννήσασθαι τὸν υἱόν, εἰσήχθη τις ἡμῖν καὶ Μαρκίωνος καὶ Οὐαλεντίνου θεὸς ἀρρενόθηλυς, τοῦ τοὺς καινοὺς αἰῶνας ἀνατυπώσαντος. Ἐπεὶ δέ σου τὴν πρώτην διαίρεσιν οὐ δεχόμεθα, τὴν μηδὲν ἀγεννήτου καὶ γεννητοῦ μέσον ὑπολαμβάνουσαν, αὐτίκα οἰχήσονταί σοι μετὰ τῆς σεμνῆς διαιρέσεως οἱ ἀδελφοὶ καὶ οἱ υἱωνοί, ὥσπερ τινὸς δεσμοῦ πολυπλόκου τῆς πρώτης ἀρχῆς διαλυθείσης συνδια λυθέντες, καὶ τῆς θεολογίας ὑποχωρήσαντες. ποῦ γὰρ θήσεις τὸ ἐκπορευτόν, εἰπέ μοι, μέσον ἀναφανὲν τῆς σῆς διαιρέσεως, καὶ παρὰ κρείσσονος ἢ κατὰ σὲ θεολόγου, τοῦ σωτῆρος ἡμῶν, εἰσαγόμενον; εἰ μὴ τὴν φωνὴν ἐκείνην τῶν σῶν ἐξεῖλες εὐαγγελίων, διὰ τὴν τρίτην σου διαθήκην, Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ' ὅσον μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα· καθ' ὅσον δὲ οὐ γεννητόν, οὐχ υἱός· καθ' ὅσον δὲ ἀγεννήτου καὶ γεννητοῦ μέσον θεός. καὶ οὕτω σου τὰς τῶν συλλογισμῶν ἄρκυς διαφυγὼν, θεὸς ἀναπέφηνε, τῶν σῶν διαιρέσεων ἰσχυρότερος. τίς οὖν ἡ ἐκπόρευσις; εἰπὲ σὺ τὴν ἀγεννησίαν τοῦ πατρός, κἀγὼ τὴν γέννησιν τοῦ υἱοῦ φυσιολογήσω, καὶ τὴν ἐκπόρευσιν τοῦ πνεύματος, καὶ παραπληκτίσομεν ἄμφω εἰς θεοῦ μυστήρια παρακύπτοντες· καὶ ταῦτα τίνες;","english":"This argument, that God is called Father, and that the deity is something feminine, as far as the names go; and that the Spirit is neuter, because it is not generative; and if this too is played with, that God by his own will consorted with himself, according to the old nonsense and myths, to beget the Son, then there was introduced to us a god of Marcion and Valentinus, androgynous, who fashioned the new aeons. Since we do not accept your first division, which assumes nothing intermediate between unbegotten and begotten, immediately your brothers and your grandchildren will depart with your solemn division, dissolved together as if some intricate bond were broken when the first principle was dissolved, and they will withdraw from theology. For where will you place the Procession, tell me, which has appeared in the middle of your division, and is introduced by a theologian better or greater than you, our Savior? Unless you have removed that saying from your Gospels, because of your third testament: \"The Holy Spirit, which proceeds from the Father.\" Which, insofar as it proceeds from there, is not a creature; insofar as it is not begotten, it is not a Son; insofar as it is between unbegotten and begotten, it is God. And thus, having escaped the nets of your syllogisms, it has appeared as God, stronger than your divisions. What then is the Procession? You tell the unbegottenness of the Father, and I will give a physical account of the generation of the Son and the Procession of the Spirit, and we will both be mad, peeping into the mysteries of God. And who are these?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μαρκίωνος καὶ Οὐαλεντίνου","severity":"info","text":"Marcion and Valentinus were prominent 2nd-century Christian teachers later deemed heretical; Gregory invokes them to associate his opponent's views with their dualistic and emanationist systems.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"This phrase echoes John 15:26 (Greek: 'τὸ πνεῦμα τὸ ἅγιον ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται'), a key proof-text in the Pneumatomachian controversy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκπορευτόν","severity":"info","text":"The term 'Procession' (ἐκπόρευσις) is central to Gregory's argument: it denotes the Spirit's origin from the Father, distinct from generation, and is used to posit a third category between unbegotten and begotten.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὴν πρώτην διαίρεσιν","severity":"info","text":"Gregory refers to his opponent's initial division of reality into unbegotten and begotten with no intermediate; he then introduces the Procession as a third term that collapses this dichotomy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τρίτην σου διαθήκην","severity":"info","text":"Gregory accuses his opponent of using a 'third testament'—likely a reference to Marcion's canon, which excluded the Old Testament and some New Testament books—to justify removing the Johannine comma.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παραπληκτίσομεν","severity":"caution","text":"The verb 'παραπληκτίσομεν' (we will be mad) is a strong rhetorical flourish; Gregory uses it to dismiss the attempt to explain divine processions in physical terms, but the exact nuance is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponent addressed in the second person is not specified; likely a Pneumatomachian or Arian interlocutor.","The phrase 'τρίτην σου διαθήκην' may refer to Marcion's canon or to a hypothetical revision by the opponent; the exact reference is uncertain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"οἱ μηδὲ τὰ ἐν ποσὶν εἰδέναι δυνάμενοι, μηδὲ ψάμμον θαλασσῶν, καὶ σταγόνας ὑετοῦ, καὶ ἡμέρας αἰῶνος ἐξαριθμεῖσθαι, μὴ ὅτι γε θεοῦ βάθεσιν ἐμβατεύειν, καὶ λόγον ὑπέχειν τῆς οὕτως ἀρρήτου καὶ ὑπὲρ λόγον φύσεως. Τί οὖν ἐστί, φησιν, ὃ λείπει τῷ πνεύματι, πρὸς τὸ εἶναι υἱόν; εἰ γὰρ μὴ λεῖπόν τι ἦν, υἱὸς ἂν ἦν. οὐ λείπειν φαμέν· οὐδὲ γὰρ ἐλλειπὴς θεός· τὸ δὲ τῆς ἐκφάνσεως, ἵν' οὕτως εἴπω, ἢ τῆς πρὸς ἄλληλα σχέσεως διάφορον, διάφορον αὐτῶν καὶ τὴν κλῆσιν πεποίηκεν. οὐδὲ γὰρ τῷ υἱῷ λείπει τι πρὸς τὸ εἶναι πατέρα, οὐδὲ γὰρ ἔλλειψις ἡ υἱότης, ἀλλ' οὐ παρὰ τοῦτο πατήρ. ἢ οὕτω γε καὶ τῷ πατρὶ λείψει τι πρὸς τὸ εἶναι υἱόν· οὐ γὰρ υἱὸς ὁ πατήρ. ἀλλ' οὐκ ἐλλεί ψεως ταῦτά ποθεν, οὐδὲ τῆς κατὰ τὴν οὐσίαν ὑφέσεως· αὐτὸ δὲ τὸ μὴ γεγενῆσθαι, καὶ τὸ γεγενῆσθαι, καὶ τὸ ἐκπορεύεσθαι, τὸν μὲν πατέρα, τὸν δὲ υἱόν, τὸ δὲ τοῦθ' ὅπερ λέγεται πνεῦμα ἅγιον προσηγόρευσεν, ἵνα τὸ ἀσύγχυτον σώζηται τῶν τριῶν ὑποστάσεων ἐν τῇ μιᾷ φύσει τε καὶ ἀξίᾳ τῆς θεότητος. οὔτε γὰρ ὁ υἱὸς πατήρ, εἷς γὰρ πατήρ, ἀλλ' ὅπερ ὁ πατήρ· οὔτε τὸ πνεῦμα υἱὸς ὅτι ἐκ τοῦ θεοῦ, εἷς γὰρ ὁ μονογενής, ἀλλ' ὅπερ ὁ υἱός· ἓν τὰ τρία τῇ θεότητι, καὶ τὸ ἓν τρία ταῖς ἰδιότησιν· ἵνα μήτε τὸ ἓν Σαβέλλιον ᾖ, μήτε τὰ τρία τῆς πονηρᾶς νῦν διαιρέσεως.","english":"Those who cannot even know what lies at their feet, nor count the sand of the seas, the drops of rain, or the days of eternity, let alone explore the depths of God and give an account of a nature so ineffable and beyond reason. \"What then,\" it is said, \"is lacking in the Spirit for it to be a Son? For if something were not lacking, it would be a Son.\" We say nothing is lacking; for God is not deficient. But the difference in the manner of manifestation, so to speak, or of their relation to one another, has made their appellation different as well. For neither does the Son lack anything to be a Father—for sonship is not a deficiency—yet he is not for that reason a Father. Or, on this reasoning, the Father would also lack something to be a Son, for the Father is not a Son. But these things are not due to any deficiency, nor to any diminution in essence; rather, it is the fact of not being begotten, of being begotten, and of proceeding that has named one the Father, another the Son, and this one what is called the Holy Spirit, so that the distinctness of the three hypostases may be preserved in the one nature and dignity of the Godhead. For the Son is not the Father—for the Father is one—but he is what the Father is; nor is the Spirit a Son, because it is from God—for the Only-begotten is one—but it is what the Son is. The three are one in divinity, and the one is three in properties, so that the one may not be Sabellian, nor the three that of the evil division now current.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ μηδὲ τὰ ἐν ποσὶν εἰδέναι δυνάμενοι","severity":"info","text":"Gregory rebukes opponents who cannot grasp basic knowledge, let alone divine mysteries, establishing a rhetorical contrast between human limitation and the ineffable nature of God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκπορεύεσθαι","severity":"info","text":"The verb 'to proceed' (ἐκπορεύεσθαι) is a technical term for the Spirit's origin, distinct from the Son's generation, central to Trinitarian theology and later the Filioque controversy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα τὸ ἀσύγχυτον σώζηται","severity":"info","text":"This clause summarizes the argument: the distinct names preserve the hypostases' distinctness (ἀσύγχυτον) within the single divine nature, a key structural point against Sabellianism and Arianism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαβέλλιον","severity":"info","text":"Sabellianism, associated with Sabellius (3rd c.), taught that Father, Son, and Spirit are modes of a single divine subject, collapsing hypostatic distinction—a heresy Gregory opposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τῆς πονηρᾶς νῦν διαιρέσεως","severity":"info","text":"Gregory refers to contemporary Arian or Eunomian opponents who subordinated the Son and Spirit, a division condemned at the First Council of Constantinople (381), where Gregory presided.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ ψάμμον θαλασσῶν","severity":"caution","text":"The phrase 'sand of the seas' is a hyperbolic trope for countless things, not a specific scriptural citation; readers should not assume a direct biblical reference.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ δὲ τῆς ἐκφάνσεως, ἵν' οὕτως εἴπω, ἢ τῆς πρὸς ἄλληλα σχέσεως διάφορον' is ambiguous: Gregory may be distinguishing 'manifestation' (ἔκφανσις) from 'relation' (σχέσις) or treating them as alternatives; the translation adopts 'manner of manifestation' and 'relation' as parallel."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"10 Τί οὖν; θεὸς τὸ πνεῦμα; πάνυ γε. τί οὖν, ὁμοούσιον; εἴπερ θεός. δὸς οὖν μοί, φησιν, ἐκ τοῦ αὐτοῦ τὸ μὲν υἱόν, τὸ δὲ οὐχ υἱόν, εἶτα ὁμοούσια, καὶ δέχομαι θεὸν καὶ θεόν. δός μοι καὶ σὺ θεὸν ἄλλον, καὶ φύσιν θεοῦ, καὶ δώσω σοι τὴν αὐτὴν τριάδα μετὰ τῶν αὐτῶν ὀνομάτων τε καὶ πραγμάτων. εἰ δὲ εἷς ὁ θεός, τε καὶ μία φύσις ἡ ἀνωτάτω, πόθεν παραστήσω σοι τὴν ὁμοίωσιν; ἢ ζητεῖς πάλιν ἐκ τῶν κάτω καὶ τῶν περὶ σέ; λίαν μὲν αἰσχρόν, καὶ οὐκ αἰσχρὸν μόνον, ἀλλὰ καὶ μάταιον ἐπιεικῶς, ἐκ τῶν κάτω τῶν ἄνω τὴν εἰκασίαν λαμβάνειν, καὶ τῶν ἀκινήτων ἐκ τῆς ῥευστῆς φύσεως, καί, ὅ φησιν Ἠσαίας, ἐκζητεῖσθαι τὰ ζῶντα ἐν τοῖς νεκροῖς· ὅμως δὲ πειράσομαι, σὴν χάριν, κἀντεῦθεν δοῦναί τινα τῷ λόγῳ βοήθειαν. τὰ μὲν οὖν ἄλλα παρήσειν μοι δοκῶ, πολλὰ ἂν ἔχων ἐκ τῆς περὶ ζώων ἱστορίας εἰπεῖν, τὰ μὲν ἡμῖν γνώριμα, τὰ δὲ τοῖς ὀλίγοις, ὅσα περὶ τὰς τῶν ζώων γενέσεις ἡ φύσις ἐφιλοτεχνήσατο. γεννᾶσθαι γὰρ λέγεται, οὐκ ἐκ τῶν αὐτῶν τὰ αὐτὰ μόνον, οὐδὲ ἐξ ἑτέρων ἕτερα, ἀλλὰ καὶ ἐξ ἑτέρων τὰ αὐτά, καὶ ἐκ τῶν αὐτῶν ἕτερα. εἰ δέ τῳ πιστὸς ὁ λόγος, καὶ ἄλλος ἐστὶ τρόπος γεννήσεως, αὐτό τι ὑφ' ἑαυτοῦ δαπανώμενον καὶ","english":"What then? Is the Spirit God? Certainly. Is it then consubstantial? If it is God. \"Give me then,\" he says, \"from the same source one being son and the other not son, yet consubstantial, and I accept God and God.\" Give me also another God and a nature of God, and I will give you the same Trinity with the same names and realities. But if God is one, and the supreme nature is one, how shall I present the likeness to you? Or do you again seek it from lower things and from things around you? It is very shameful, and not only shameful but also quite futile, to take the likeness of higher things from lower things, and of the immovable from the flowing nature, and, as Isaiah says, to seek the living among the dead. Nevertheless, I will try, for your sake, to give some assistance to the argument from this source as well. I think I will pass over the other matters, though I could say many things from the history of animals, some familiar to us, some to the few, concerning the devices nature has contrived in the generation of animals. For it is said that not only are the same things born from the same things, nor different things from different things, but also the same things from different things, and different things from the same things. And if the account is credible to anyone, there is also another mode of generation, something being consumed by itself and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is the central theological term of the Nicene Creed, denoting that the Son is of the same substance as the Father. Gregory applies it here to the Spirit, arguing that if the Spirit is God, it must be consubstantial.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκζητεῖσθαι τὰ ζῶντα ἐν τοῖς νεκροῖς","severity":"info","text":"Gregory alludes to Isaiah 8:19 LXX (ἐκζητήσουσιν οἱ νεκροὶ τοὺς ζῶντας) but inverts the phrase: 'to seek the living among the dead.' This is a rhetorical adaptation, not a direct quotation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ ζώων ἱστορίας","severity":"info","text":"Gregory refers to Aristotle's 'History of Animals' (Περὶ ζῴων ἱστορίαι), a standard work of natural history. He uses it to illustrate paradoxical modes of generation as analogies for the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί οὖν;","severity":"info","text":"The passage opens with a rapid series of rhetorical questions (τί οὖν; ... πάνυ γε. τί οὖν, ὁμοούσιον;), a characteristic of Gregory's dialectical style, mimicking an opponent's objections before refuting them.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ μὲν οὖν ἄλλα παρήσειν μοι δοκῶ","severity":"info","text":"Gregory's decision to 'pass over' many animal examples reflects a rhetorical praeteritio, a common device in patristic literature. This passage was later cited in debates on the Spirit's consubstantiality at the Council of Constantinople (381).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐτό τι ὑφ' ἑαυτοῦ δαπανώμενον καὶ","severity":"caution","text":"The Greek text breaks off mid-sentence at 'αὐτό τι ὑφ' ἑαυτοῦ δαπανώμενον καὶ' (something being consumed by itself and...). The English draft follows the source edition; the sense is incomplete, likely due to a lacuna in the manuscript tradition.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly at 'δαπανώμενον καὶ', leaving the final example of generation unfinished. The English draft reproduces this break, but the intended completion is uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"τικτόμενον. ἔστι δὲ ἃ καὶ ἐξίσταταί πως ἑαυτῶν, ἐξ ἄλλων ζώων εἰς ἄλλα μεθιστάμενά τε καὶ μεταποιούμενα, φιλοτιμίᾳ φύσεως. ἤδη δὲ καὶ τοῦ αὐτοῦ, τὸ μὲν οὐ γέννημα, τὸ δὲ γέννημα, πλὴν ὁμοούσια· ὃ καὶ τῷ παρόντι πως μᾶλλον προσέοικεν. ἓν δέ τι τῶν ἡμετέρων εἰπών, ὃ καὶ πᾶσι γνώριμον, ἐφ' ἕτερον μεταβήσομαι λόγον.\n\n11 Ὁ Ἀδὰμ τί ποτε ἦν; πλάσμα θεοῦ. τί δὲ ἡ Εὖα; τμῆμα τοῦ πλάσματος. τί δὲ ὁ Σήθ; ἀμφοτέρων γέννημα. ἆρ' οὖν ταὐτόν σοι φαίνεται πλάσμα, καὶ τμῆμα, καὶ γέννημα; πῶς οὔ; ὁμοούσια δὲ ταῦτα, ἢ τί; πῶς δ' οὔ; ὡμολόγηται οὖν καὶ τὰ διαφόρως ὑποστάντα τῆς αὐτῆς εἶναι οὐσίας ἐνδέχεσθαι. λέγω δὲ ταῦτα, οὐκ ἐπὶ τὴν θεότητα φέρων τὴν πλάσιν, ἢ τὴν τομήν, ἤ τι τῶν ὅσα σώματος, μή μοί τις ἐπιφυέσθω πάλιν τῶν λογομάχων, ἐπὶ δὲ τούτων θεωρῶν, ὡς ἐπὶ σκηνῆς, τὰ νοούμενα. οὐδὲ γὰρ οἷόν τε τῶν εἰκαζομένων οὐδὲν πρὸς πᾶσαν ἐξικνεῖσθαι καθαρῶς τὴν ἀλήθειαν. καὶ τί ταῦτά, φασιν; οὐ γὰρ τοῦ ἑνὸς τὸ μὲν γέννημα, τὸ δὲ ἄλλο τι. τί οὖν; ἡ Εὖα καὶ ὁ Σήθ, οὐχὶ τοῦ αὐτοῦ τοῦ Ἀδάμ; τίνος γὰρ ἄλλου; ἢ καὶ ἀμφότεροι γεννήματα; οὐδαμῶς. ἀλλὰ τί; τὸ μὲν τμῆμα, τὸ δὲ γέννημα. καὶ μὴν ἀμφότεροι ταὐτὸν ἀλλήλοις· ἄνθρωποι γάρ· οὐδεὶς ἀντερεῖ. παύσῃ οὖν ἀπομαχόμενος πρὸς τὸ πνεῦμα, ὡς ἢ γέννημα πάντως, ἢ μὴ ὁμοούσιον, μηδὲ θεόν, καὶ ἐκ τῶν ἀνθρωπίνων τὸ δυνατὸν λαβὼν τῆς ἡμετέρας ὑπολήψεως; ἐγὼ μὲν οἶμαί σοι καλῶς ἔχειν, εἰ μὴ λίαν ἔγνωκας φιλονεικεῖν, καὶ πρὸς τὰ δῆλα μάχεσθαι. Ἀλλὰ τίς προσεκύνησε τῷ πνεύματί, φησιν; τίς ἢ τῶν παλαιῶν, ἢ τῶν νέων; τίς δὲ προσηύξατο;","english":"born. There are also those that in some way depart from themselves, changing and transforming from one kind of animal into another, by the ambition of nature. And even in the same being, one part is not an offspring, the other is an offspring, yet they are consubstantial; this somewhat resembles the present case. Having mentioned one of our examples, which is familiar to all, I will move on to another argument.\n\n11 What then was Adam? A creation of God. And what was Eve? A portion of that creation. And what was Seth? An offspring of both. Does it then seem to you that creation, portion, and offspring are the same? How could they not be? And are these consubstantial, or what? How could they not be? It is therefore agreed that things which have come into being in different ways can be of the same substance. I say these things not to apply creation, or division, or anything bodily to the divinity—let none of the word-battlers attack me again—but to contemplate, as on a stage, the things understood through these examples. For none of the images can fully and purely reach the whole truth. And what of these, they say? For in the one, one part is an offspring, the other is something else. What then? Are Eve and Seth not from the same Adam? From whom else? Or are both offspring? Not at all. But what? One is a portion, the other an offspring. And yet both are the same as each other: for they are human; no one will deny it. Will you then cease fighting against the Spirit, as if it must either be an offspring or not consubstantial, and not God, and take from human matters what is possible for our understanding? I think it is well for you, unless you are too fond of contention and fight against the obvious. But who has worshipped the Spirit, he says? Who among the ancients or the moderns? And who has prayed?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τικτόμενον","severity":"info","text":"The opening participle τικτόμενον ('born') continues the previous passage's argument about natural generation, marking a transition to a new set of analogies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πλάσμα, τμῆμα, γέννημα","severity":"info","text":"Gregory uses three distinct terms for Adam (πλάσμα, 'creation'), Eve (τμῆμα, 'portion'), and Seth (γέννημα, 'offspring') to argue that different modes of origin do not preclude consubstantiality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁμοούσια","severity":"info","text":"The term ὁμοούσια ('consubstantial') is central to the 4th-century Trinitarian controversy; Gregory here defends the Spirit's consubstantiality against opponents who deny it because the Spirit is not a 'son' or 'offspring'.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τίς προσεκύνησε τῷ πνεύματί","severity":"info","text":"The objection 'Who has worshipped the Spirit?' reflects a known Pneumatomachian argument that the Spirit's divinity is not attested by early liturgical practice; Gregory counters by implying that worship of the Spirit is implicit in Trinitarian doxologies.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ σκηνῆς","severity":"caution","text":"The phrase 'as on a stage' (ἐπὶ σκηνῆς) may be a textual variant or metaphor; the Coptic source edition (khazarzar) does not note a variant, but the sense is that examples are illustrative, not literal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀδάμ, Εὖα, Σήθ","severity":"info","text":"The Adam-Eve-Seth triad parallels earlier patristic analogies (e.g., by Athanasius) to illustrate consubstantiality despite different modes of origin, though Gregory explicitly warns against applying bodily categories to the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ σκηνῆς' could be read as 'on the stage' or 'in a tent'; the context favors the theatrical metaphor. The identity of the interlocutor ('he says') is not specified but is likely a Pneumatomachian opponent."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ποῦ δαὶ τὸ χρῆναι προσκυνεῖν ἢ προσεύχεσθαι γέγραπται; καὶ πόθεν τοῦτο λαβὼν ἔχεις; τὴν μὲν τελεωτέραν αἰτίαν ἀποδώσομεν ὕστερον, ἡνίκα ἂν περὶ τοῦ ἀγράφου διαλεγώμεθα. νῦν δὲ τοσοῦτον εἰπεῖν ἐξαρκέσει· τὸ πνεῦμά ἐστιν, ἐν ᾧ προσκυνοῦμεν, καὶ δι' οὗ προσευχόμεθα. Πνεῦμα γάρ, φησιν, ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. καὶ πάλιν· Τὸ γὰρ τί προσευξόμεθα, καθ' ὃ δεῖ, οὐκ οἴδαμεν, ἀλλ' αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. καί, Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοί, τοῦτ' ἐστίν, ἐν νοὶ καὶ πνεύματι. τὸ οὖν προσκυνεῖν τῷ πνεύματι, ἢ προσεύχεσθαι, οὐδὲν ἄλλο εἶναί μοι φαίνεται, ἢ αὐτὸ ἑαυτῷ τὴν εὐχὴν προσάγειν καὶ τὴν προσκύνησιν. ὃ τίς οὐκ ἂν ἐπαινέσειε τῶν ἐνθέων, καὶ τῶν εὖ εἰδότων ὅτι καὶ ἡ τοῦ ἑνὸς προσκύνησις τῶν τριῶν ἐστὶ προσκύνησις, διὰ τὸ ἐν τοῖς τρισὶν ὁμότιμον τῆς ἀξίας καὶ τῆς θεότητος; καὶ μὴν οὐδὲ ἐκεῖνο φοβη θήσομαι τὸ πάντα διὰ τοῦ υἱοῦ γεγονέναι λέγεσθαι, ὡς ἑνὸς τῶν πάντων ὄντος καὶ τοῦ ἁγίου πνεύματος. πάντα γὰρ ὅσα γέγονεν, εἴρηται, οὐχ ἁπλῶς ἅπαντα· οὐδὲ γὰρ ὁ πατήρ, οὐδ' ὅσα μὴ γέ γονεν. δεῖξον οὖν, ὅτι γέγονε, καὶ τότε τῷ υἱῷ δός, καὶ τοῖς κτίσ μασι συναρίθμησον. ἕως δ' ἂν μὴ τοῦτο δεικνύῃς, οὐδὲν τῷ περιληπτικῷ βοηθῇ πρὸς ἀσέβειαν. εἰ μὲν γὰρ γέγονε, διὰ Χριστοῦ πάντως· οὐδὲ αὐτὸς ἀρνήσομαι. εἰ δὲ οὐ γέγονε, πῶς ἢ τῶν πάντων ἕν, ἢ διὰ Χριστοῦ;","english":"Where is it written to worship or pray to the font? And from where have you taken this? We will give the more complete reason later, when we discuss the unwritten. For now, it will suffice to say this: it is the Spirit in which we worship and through which we pray. For God is Spirit, it says, and those who worship him must worship in spirit and truth. And again: For we do not know what we will pray, as we ought, but the Spirit itself intercedes for us with ineffable groans. And, I will pray to the Spirit, and I will also pray to the mind, that is, in mind and spirit. Therefore, to worship or pray to the Spirit seems to me to be nothing other than to offer the prayer and worship to itself. Which of the inspired, and of those who know well that the worship of the one is the worship of the three, because of the equal honor of rank and divinity in the three, would not praise this? And indeed, I will not fear that saying that all things came to be through the Son, as if the Holy Spirit were one of all things. For it is said, all things that have come to be, not simply all things; for neither the Father, nor those things that have not come to be. Show, then, that it has come to be, and then give it to the Son, and number it among creatures. But as long as you do not show this, the inclusive term does not help you toward impiety. For if it has come to be, it is certainly through Christ; I myself will not deny this. But if it has not come to be, how is it either one of all things, or through Christ?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκυνεῖν","severity":"info","text":"Gregory defends the practice of worshipping the Spirit by arguing that worship is performed in the Spirit, not to the Spirit as a separate object.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεῦμα γάρ, φησιν, ὁ θεός","severity":"info","text":"Allusion to John 4:24, where Jesus says 'God is Spirit' (πνεῦμα ὁ θεός), though the exact wording differs; Gregory adapts it to support his pneumatology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις","severity":"info","text":"Echo of Romans 8:26, where Paul says the Spirit intercedes with 'groans that cannot be uttered' (στεναγμοῖς ἀλαλήτοις).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ χρῆναι προσκυνεῖν ἢ προσεύχεσθαι","severity":"info","text":"Gregory addresses opponents who demand scriptural warrant for worshipping the Spirit; he promises a fuller treatment of unwritten tradition later in the work.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὴν μὲν τελεωτέραν αἰτίαν ἀποδώσομεν ὕστερον","severity":"info","text":"This forward reference signals a planned later section on unwritten tradition, showing Gregory's rhetorical organization of the treatise.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοί","severity":"caution","text":"The source of this quotation is uncertain; it may be a paraphrase or a lost text, as no exact parallel survives in canonical scripture.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοί' is of uncertain origin; it may be a non-canonical saying or Gregory's own formulation.","The argument that worship of one person is worship of all three relies on the premise of equal honor (ὁμότιμον), which is contested by opponents."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"παῦσαι οὖν καὶ τὸν πατέρα κακῶς τιμῶν κατὰ τοῦ μονογενοῦς, –κακὴ δὲ τιμὴ κτίσμα διδόντα τὸ τιμιώτερον ἀποστερεῖν υἱόν, –καὶ τὸν υἱὸν κατὰ τοῦ πνεύματος. οὐ γὰρ ὁμοδούλου δημιουργός, ἀλλ' ὁμοτίμῳ συνδοξαζόμενος. μηδὲν μετὰ σεαυτοῦ θῇς τῆς τριάδος, μὴ τῆς τριάδος ἐκπέσῃς. μηδενὶ περικόψῃς τὴν μίαν φύσιν καὶ ὁμοίως σεβάσμιον, ὡς ὅ τι ἂν τῶν τριῶν καθέλῃς, τὸ πᾶν ἔσῃ καθῃρηκώς, μᾶλλον δὲ τοῦ παντὸς ἐκπεπτωκώς. βέλτιον μικρὰν τῆς ἑνώσεως φαντασίαν λαβεῖν, ἢ παντελῆ τολμῆσαι δυσ σέβειαν. Ἥκει δὲ ἡμῖν ὁ λόγος ἐπ' αὐτὸ τὸ κεφάλαιον· καὶ στένω μέν, ὅτι πάλαι τεθνηκὸς ζήτημα, καὶ τῇ πίστει παραχωρῆσαν, νῦν ἀνακαινίζεται· στῆναι δὲ ὅμως ἀναγκαῖον πρὸς τοὺς λογολέσχας, καὶ μὴ ἐρήμην ἁλῶναι, λόγον ἔχοντας, καὶ συνηγοροῦντας πνεύματι. εἰ θεός, φασι, καὶ θεός, καὶ θεός, πῶς οὐχὶ τρεῖς θεοί; ἢ\n\nπῶς οὐ πολυαρχία τὸ δοξαζόμενον; ταῦτα τίνες; οἱ τελεώτεροι τὴν ἀσέβειαν, ἢ καὶ οἱ τῆς δευτέρας μερίδος, λέγω δὲ τοὺς περὶ τὸν υἱόν πως εὐγνώμονας; ὁ μὲν γὰρ κοινός μοι πρὸς ἀμφοτέρους λόγος, ὁ δὲ πρὸς τούτους ἴδιος. ὁ μὲν οὖν πρὸς τούτους τοιοῦτος. τί φατε τοῖς τριθείταις ἡμῖν οἱ τὸν υἱὸν σέβοντες, εἰ καὶ τοῦ πνεύματος ἀφεστήκατε; ὑμεῖς δὲ οὐ διθεῖται; εἰ μὲν γὰρ ἀρνεῖσθε καὶ τοῦ μονογενοῦς τὴν προσκύνησιν, σαφῶς τέταχθε μετὰ τῶν ἐναντίων· καὶ τί φιλανθρωπευόμεθα πρὸς ὑμᾶς ὡς οὐ πάντῃ νενεκρωμένους; εἰ δὲ σέβεσθε, καὶ μέχρι τούτου διάκεισθε σωτηρίως, ὑμᾶς ἐρωτήσομεν· τίς ὁ λόγος τῆς διθείας ὑμῖν, ἂν τοῦτο ἐγκαλῆσθε; εἰ ἔστι λόγος συνέσεως, ἀποκρίθητε, δότε καὶ ἡμῖν ὁδὸν ἀποκρίσεως.","english":"Cease, then, from dishonoring the Father against the Only-begotten—for it is a bad honor to give a creature while depriving the Son of what is more honorable—and the Son against the Spirit. For the Creator is not of a fellow-slave, but is glorified together with one of equal honor. Place nothing of yourself alongside the Trinity, lest you fall from the Trinity. Cut off nothing from the one nature, equally venerable, since whatever of the three you remove, you will have destroyed the whole, or rather, you will have fallen from the whole. It is better to take a small impression of the union than to dare a complete impiety. Our discourse has now come to the very point; and I groan, because a question long dead and yielded to faith is now revived; yet it is necessary to stand against the word-spinners, and not to be condemned in default, having a word and pleading for the Spirit. If God, they say, and God, and God, how are there not three gods? Or how is what is glorified not a polyarchy? Who are these? Those more perfect in impiety, or also those of the second party, I mean those somehow well-disposed concerning the Son? For my argument is common to both, but specific to these. The argument to these, then, is as follows. What do you say to us tritheists, you who worship the Son, if you have also stood away from the Spirit? Are you not ditheists? For if you deny the worship of the Only-begotten as well, you are clearly ranked with the opponents; and why do we deal kindly with you as not altogether dead? But if you worship, and are thus disposed up to this point in a saving manner, we will ask you: what is the reason for your ditheism, if you are accused of this? If there is a reason of understanding, answer, give us also a path of answer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παῦσαι οὖν καὶ τὸν πατέρα κακῶς τιμῶν κατὰ τοῦ μονογενοῦς","severity":"info","text":"Gregory rebukes those who dishonor the Father by dishonoring the Son, framing this as a logical and theological error.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοτίμῳ","severity":"info","text":"The term 'of equal honor' underscores Gregory's argument for the Spirit's co-equality with the Son and Father, central to his defense of the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἥκει δὲ ἡμῖν ὁ λόγος ἐπ' αὐτὸ τὸ κεφάλαιον","severity":"info","text":"This marks a structural turn: Gregory moves from preliminary arguments to the main point, addressing the charge of tritheism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λογολέσχας","severity":"info","text":"Gregory dismisses opponents as 'word-spinners,' a rhetorical term for those who engage in overly subtle or sophistical argumentation about the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τριθείταις","severity":"info","text":"The charge of tritheism was a common accusation against pro-Nicene theologians; Gregory turns it back on his opponents, accusing them of ditheism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲν μετὰ σεαυτοῦ θῇς τῆς τριάδος","severity":"caution","text":"The Greek is ambiguous: 'place nothing of yourself alongside the Trinity' could mean adding human concepts to the divine, but the exact referent is debated.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηδὲν μετὰ σεαυτοῦ θῇς' is ambiguous: it may mean 'do not add anything of your own' or 'do not place yourself alongside,' with implications for the nature of human participation in the Trinity."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"οἷς γὰρ ἂν ὑμεῖς τὴν διθείαν ἀποκρούσησθε λόγοις, οὗτοι καὶ ἡμῖν κατὰ τῆς τριθείας ἀρκέσουσι. καὶ οὕτω νικῶμεν, ὑμῖν τοῖς κατηγόροις συνηγόροις χρώμενοι· οὗ τί γενναιότερον; Ὁ δὲ κοινὸς ἡμῖν πρὸς ἀμφοτέρους τίς ἀγών τε καὶ λόγος; ἡμῖν εἷς θεός, ὅτι μία θεότης· καὶ πρὸς ἓν τὰ ἐξ αὐτοῦ τὴν ἀναφορὰν ἔχει, κἂν τρία πιστεύηται. οὐ γὰρ τὸ μὲν μᾶλλον, τὸ δὲ ἧττον θεός· οὐδὲ τὸ μὲν πρότερον, τὸ δὲ ὕστερον· οὐδὲ βουλήσει τέμνεται, οὐδὲ δανάμει μερίζεται, οὐδέ τι τῶν ὅσα τοῖς μεριστοῖς ὑπάρχει, κἀν ταῦθα λαβεῖν ἐστίν· ἀλλὰ ἀμέριστος ἐν μεμερισμένοις, εἰ δεῖ συντόμως εἰπεῖν, ἡ θεότης· καὶ οἷον ἐν ἡλίοις τρισὶν ἐχομένοις ἀλλήλων, μία τοῦ φωτὸς σύγκρασις. ὅταν μὲν οὖν πρὸς τὴν θεότητα βλέψω μεν, καὶ τὴν πρώτην αἰτίαν, καὶ τὴν μοναρχίαν, ἓν ἡμῖν τὸ φανταζόμενον· ὅταν δὲ πρὸς τὰ ἐν οἷς ἡ θεότης, καὶ τὰ ἐκ τῆς πρώτης αἰτίας ἀχρόνως ἐκεῖθεν ὄντα καὶ ὁμοδόξως, τρία τὰ προσκυνούμενα. Τί δαί, οὐχὶ καὶ παρ' Ἕλλησι, φαῖεν ἄν, μία θεότης, ὡς οἱ τὰ τελεώτερα παρ' ἐκείνοις φιλοσοφοῦντες, καὶ παρ' ἡμῖν ἀνθρωπότης μία, τὸ γένος ἅπαν; ἀλλ' ὅμως θεοὶ πολλοί, καὶ οὐχ εἷς, ὡς δὴ καὶ ἄνθρωποι; ἀλλ' ἐκεῖ μὲν ἡ κοινότης τὸ ἓν ἔχει μόνον ἐπινοίᾳ θεω ρητόν· τὰ δὲ καθ' ἕκαστον πλεῖστον ἀλλήλων καὶ τῷ χρόνῳ καὶ τοῖς πάθεσι καὶ τῇ δυνάμει μεμερισμένα. ἡμεῖς τε γὰρ οὐ σύνθετοι μόνον, ἀλλὰ καὶ ἀντίθετοι καὶ ἀλλήλοις καὶ ἡμῖν αὐτοῖς, οὐδὲ ἐπὶ μιᾶς ἡμέρας οἱ αὐτοὶ καθαρῶς μένοντες, μὴ ὅτι τὸν ἅπαντα βίον, ἀλλὰ καὶ σώμασι καὶ ψυχαῖς ἀεὶ ῥέοντες τε καὶ μεταπίπτοντες.","english":"For with whatever arguments you repel ditheism, these same will suffice for us against tritheism. And thus we conquer, using you, our accusers, as advocates—what could be more noble? And what is our common struggle and argument against both? For us, there is one God, because there is one divinity; and the things from him have their reference to the one, even if three are believed. For one is not more God and another less; nor is one prior and another posterior; nor is it divided by will, nor separated by power, nor does it possess any of the things that belong to divisible beings, even if these are to be taken here; but the divinity is undivided in divided things, to speak concisely—like a single fusion of light in three suns holding together. So when we look toward the divinity, the first cause, and the monarchy, what appears to us is one; but when we look toward the things in which the divinity resides, and those which exist from the first cause timelessly and with equal honor, the objects of veneration are three. What then, would they say, is there not also among the Greeks, as those who philosophize more perfectly among them hold, one divinity, and among us one humanity, the whole race? Yet there are many gods, and not one, just as there are many men? But there, the commonality has the one only as conceivable in thought; while the individuals are for the most part separated from each other both in time and in passions and in power. For we are not only composite, but also opposed both to each other and to ourselves, not remaining the same purely for a single day, let alone for an entire life, but ever flowing and changing in both bodies and souls.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τριθείας","severity":"info","text":"Tritheism, a charge that the Cappadocian doctrine of three hypostases collapses into three gods. Gregory turns the accusation back on opponents who reject the Spirit's divinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀμέριστος ἐν μεμερισμένοις","severity":"info","text":"The divinity is undivided in divided things. This paradox is central to Gregory's Trinitarian theology: the one ousia is indivisible even as it is present in three distinct hypostases.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"οἷον ἐν ἡλίοις τρισὶν ἐχομένοις ἀλλήλων, μία τοῦ φωτὸς σύγκρασις","severity":"info","text":"The three-sun analogy for the Trinity appears also in Gregory of Nyssa (Ad Ablabium) and later in John of Damascus. It illustrates perichoresis: distinct sources, single light.","cites":[],"named_sources":["Gregory of Nyssa c. 380","John of Damascus c. 743"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρ' Ἕλλησι","severity":"info","text":"Gregory contrasts Christian monotheism with pagan polytheism. The 'more perfect philosophers' likely refer to Neoplatonists (e.g., Plotinus) who posited a single divine principle behind many gods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅταν μὲν οὖν πρὸς τὴν θεότητα βλέψω μεν ... ὅταν δὲ πρὸς τὰ ἐν οἷς ἡ θεότης","severity":"info","text":"Gregory distinguishes two perspectives: looking toward the divine essence (hen) and toward the hypostases (tria). This twofold vision is a hallmark of Cappadocian Trinitarian method.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδὲ βουλήσει τέμνεται, οὐδὲ δανάμει μερίζεται","severity":"caution","text":"The Greek has δανάμει (a rare or corrupt form) for δυνάμει. The sense is clear: the divinity is not divided by will or power. The spelling may reflect a scribal error or dialectal variant.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲ δανάμει μερίζεται' contains a textual variant (δανάμει for δυνάμει); the intended meaning is 'nor divided by power'.","The reference to 'τὰ τελεώτερα παρ' ἐκείνοις φιλοσοφοῦντες' is ambiguous: it may point to specific Neoplatonic schools or to a general philosophical consensus."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"οὐκ οἶδα δέ, εἰ μὴ καὶ ἄγγελοι καὶ πᾶσα φύσις ἡ ἄνω μετὰ τὴν τριάδα, κἂν ἁπλοῖ τινὲς ὦσι, καὶ πρὸς τὸ καλὸν παγιώτεροι τῇ πρὸς τὸ ἄκρον καλὸν ἐγγύτητι.\n\n16 Οἵ τε παρ' Ἑλλήνων σεβόμενοι θεοί τε καὶ δαίμονες, ὡς αὐτοὶ λέγουσιν, οὐδὲν ἡμῶν δέονται κατηγόρων, ἀλλὰ τοῖς σφῶν αὐτῶν ἁλίσκονται θεολόγοις, ὡς μὲν ἐμπαθεῖς, ὡς δὲ στασιώδεις, ὅσων δὲ κακῶν γέμοντες καὶ μεταβολῶν, καὶ οὐ πρὸς ἀλλήλους μόνον ἀλλὰ καὶ πρὸς τὰς πρώτας αἰτίας ἀντιθέτως ἔχοντες, οὓς δὴ καὶ Ὠκεανούς, καὶ Τηθύας, καὶ Φάνητας, καὶ οὐκ οἶδα οὕς τινας ὀνο μάζουσι· καὶ τελευταῖόν τινα θεὸν μισότεκνον διὰ φιλαρχίαν, πάντας καταπίνοντα τοὺς ἄλλους ἐξ ἀπληστίας, ἵνα γένηται πάντων ἀνδρῶν τε θεῶν τε πατήρ, δυστυχῶς ἐσθιομένων καὶ ἐμουμένων. εἰ δὲ ταῦτα μῦθοι καὶ ὑπόνοιαί τινες, ὡς αὐτοί φασι, τὸ αἰσχρὸν τοῦ λόγου διαδιδράσκοντες, τί φήσουσι πρὸς τό, Τριχθὰ δὲ πάντα δέδασται, καὶ τὸ ἄλλον ἄλλῳ τινὶ τῶν ὄντων ἐπιστατεῖν, διηρημένους καὶ ταῖς ὕλαις καὶ τοῖς ἀξιώμασι; τὸ δὲ ἡμέτερον οὐ τοιοῦτον· οὐδὲ αὕτη μερὶς τῷ Ἰακώβ, φησιν ὁ ἐμὸς θεολόγος· ἀλλὰ τὸ ἓν ἕκαστον αὐτῶν ἔχει πρὸς τὸ συγκείμενον οὐχ ἧττον ἢ πρὸς ἑαυτό, τῷ ταὐτῷ τῆς οὐσίας καὶ τῆς δυνάμεως. καὶ οὗτος ὁ τῆς ἑνώσεως λόγος, ὅσον ἐφ' οἷς ἡμεῖς κατειλήφαμεν. εἰ μὲν οὖν οὗτος ἰσχυρὸς ὁ λόγος, τῷ θεῷ χάρις τῆς θεωρίας· εἰ δὲ μή, ζητῶμεν τὸν ἰσχυ ρότερον.","english":"I do not know whether even angels and every higher nature after the Trinity, even if they are simple and more firmly fixed toward the good by their proximity to the ultimate good.\n\nAs for the gods and demons honored by the Greeks, as they themselves call them, they have no need of accusers from us, but are caught by their own theologians, as being subject to passions, as factious, as full of evils and changes, and as being opposed not only to one another but also to the first causes, whom they call Oceans, Tethyses, Phanetes, and I know not what names; and finally a certain god who is child-hating because of love of power, swallowing all the others out of insatiability, so that he might become father of all men and gods, with the others being wretchedly eaten and vomited. But if these are myths and some hidden meanings, as they themselves say, escaping the shame of the account, what will they say to the phrase \"All things have been divided three ways,\" and to one thing ruling over another of the beings, with them being divided both in matter and in rank? But ours is not such; \"this is not the portion of Jacob,\" says my theologian; but each one of them has no less a relation to the composite than to itself, by the identity of essence and power. And this is the account of unity, as far as we have comprehended. If then this account is strong, thanks be to God for the contemplation; if not, let us seek the stronger one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ οἶδα δέ, εἰ μὴ καὶ ἄγγελοι καὶ πᾶσα φύσις ἡ ἄνω μετὰ τὴν τριάδα","severity":"info","text":"The sentence is incomplete in the Greek, breaking off after ἐγγύτητι. The English draft supplies a conjectural continuation, but the sense is that even angels and higher natures are inferior to the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὠκεανούς, καὶ Τηθύας, καὶ Φάνητας","severity":"info","text":"Gregory lists figures from Orphic and Hesiodic cosmogonies: Oceanus and Tethys are primordial Titans; Phanes is a Orphic creator-god. This polemic targets pagan polytheism as absurd.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲ αὕτη μερὶς τῷ Ἰακώβ","severity":"info","text":"A paraphrase of Numbers 23:23 (LXX: 'οὐδὲ μερὶς τῷ Ἰακώβ'), meaning 'this is not Jacob's portion'—i.e., not our inheritance. Gregory applies it to reject pagan division of divinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τριχθὰ δὲ πάντα δέδασται","severity":"info","text":"A quotation from Homer, Iliad 15.189, describing the division of the cosmos among Zeus, Poseidon, and Hades. Gregory uses it to contrast pagan tripartite rule with Christian Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῷ ταὐτῷ τῆς οὐσίας καὶ τῆς δυνάμεως","severity":"info","text":"Key phrase: 'by the identity of essence and power'. Gregory asserts that each person of the Trinity shares the same ousia (essence) and dynamis (power), grounding unity against subordinationist or polytheist readings.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν οὗτος ἰσχυρὸς ὁ λόγος... εἰ δὲ μή","severity":"info","text":"A conditional conclusion: if the preceding argument for unity is strong, thank God; if not, seek a stronger one. This rhetorical modesty is typical of Gregory's dialectical method.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The first sentence is syntactically incomplete; the English draft supplies a conjectural continuation. The reference to 'my theologian' (ὁ ἐμὸς θεολόγος) is likely Gregory's self-reference or a nod to a source like Origen, but is not explicit."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"17 Τοὺς δὲ σοὺς λόγους οὐκ οἶδα πότερον παίζοντος εἶναι φήσο μεν, ἢ σπουδάζοντος, οἷς ἀναιρεῖς ἡμῶν τὴν ἕνωσιν. τίς γὰρ δὴ καὶ ὁ λόγος; τὰ ὁμοούσια συναριθμεῖται, φῄς· συναρίθμησιν λέγων τὴν εἰς ἀριθμὸν ἕνα συναίρεσιν· οὐ\n\nσυναριθμεῖται δὲ τὰ μὴ ὁμοούσια· ὥστε ὑμεῖς μὲν οὐ φεύξεσθε τὸ λέγειν τρεῖς θεοὺς κατὰ τὸν λόγον τοῦτον· ἡμῖν δὲ οὐδὲ εἷς κίνδυνος· οὐ γὰρ ὁμοούσια λέγομεν. σὺ μὲν οὖν ἀπήλλαξας σεαυτὸν πραγμάτων μιᾷ φωνῇ, καὶ τὴν κακὴν νίκην νενίκηκας· ὅμοιόν τι ποιήσας τοῖς διὰ θανάτου φόβον ἀπαγχομένοις. ἵνα γὰρ μὴ κάμῃς τῇ μοναρχίᾳ συνιστάμενος, ἠρνήσω θεότητα, καὶ προδέδωκας τοῖς ἐχθροῖς τὸ ζητούμενον. ἐγὼ δὲ κἄν τι δέῃ καμεῖν, οὐ προήσομαι τὸ προσκυνούμενον. ἐνταῦθα δὲ οὐδὲ ὁρῶ τίς ὁ πόνος.\n\n18 Συναριθμεῖται, φής, τὰ ὁμοούσια· τὰ δὲ οὐχ οὕτως ἔχοντα μοναδικὴν ἔχει τὴν δήλωσιν. πόθεν σοι τοῦτο, καὶ παρὰ τίνων δογματιστῶν καὶ μυθολόγων; ἢ ἀγνοεῖς, ὅτι πᾶς ἀριθμὸς τῆς ποσότητος τῶν ὑποκειμένων ἐστὶ δηλωτικός, οὐ τῆς φύσεως τῶν πραγμάτων; ἐγὼ δὲ οὕτως ἀρχαίως ἔχω, μᾶλλον δὲ ἀμαθῶς, ὥστε τρία μὲν ὀνομάζω τὰ τοσαῦτα τῷ ἀριθμῷ, κἂν διέστηκε τὴν φύσιν· ἓν δέ, καὶ ἕν, καὶ ἕν, ἄλλως τὰς τοσαύτας μονάδας, κἂν τῇ οὐσίᾳ συνάπτωνται, οὐ πρὸς τὰ πράγματα μᾶλλον ἀφορῶν, ἢ τὸ πόσον τῶν πραγμάτων, καθ' ὧν ἡ ἀρίθμησις. ἐπεὶ δὲ λίαν περιέχῃ τοῦ γράμματος, καίτοι γε πολεμῶν τῷ γράμματι, ἐκεῖθέν μοι λάβε τὰς ἀποδείξεις. τρία ἐν ταῖς παροιμίαις ἐστίν, ἃ εὐόδως πορεύεται, λέων, καὶ τράγος, καὶ ἀλεκτρυών· καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον·","english":"I do not know whether to say that your arguments are made in jest or in earnest, by which you do away with our unity. For what is the argument? Things that are homoousios are counted together, you say—meaning by \"counted together\" their reduction to a single number—but things that are not homoousios are not counted together. So you will not escape speaking of three gods according to this argument, while we run no risk at all, for we do not say they are homoousios. You have thus freed yourself from difficulties with a single phrase, and have won a shameful victory, doing something like those who hang themselves for fear of death. For in order to avoid laboring to uphold the monarchy, you have denied divinity and betrayed to the enemies what is at issue. But I, even if I must labor, will not betray what is worshipped. And here I do not even see what the labor is.\n\nThings that are homoousios are counted together, you say; but things that are not so have a monadic designation. Where do you get this, and from what dogmatists or mythologists? Or are you ignorant that every number is indicative of the quantity of the subjects, not of the nature of the things? I am so old-fashioned, or rather so ignorant, that I call three things those that are three in number, even if they differ in nature; and one, and one, and one, otherwise the same number of units, even if they are united in substance, looking not so much to the things themselves as to the quantity of the things over which the counting is made. But since you are excessively fond of the letter, even though you war against the letter, take your proofs from there. There are three in the Proverbs that go well together: a lion, a goat, and a rooster; and a king haranguing a people is the fourth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσια","severity":"info","text":"The term 'homoousios' (of the same substance) is central to the Trinitarian controversy; Gregory defends the unity of the Trinity without denying the distinctness of the persons.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συναριθμεῖται","severity":"info","text":"Gregory structures his argument by first quoting his opponent's claim that only homoousios entities are counted together, then refuting it by asserting that number indicates quantity, not nature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τρία ἐν ταῖς παροιμίαις ἐστίν","severity":"info","text":"Gregory alludes to Proverbs 30:29-31 (LXX), which lists three animals that walk well together: a lion, a goat, and a rooster. The fourth, a king haranguing a people, is a later addition or misreading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς διὰ θανάτου φόβον ἀπαγχομένοις","severity":"info","text":"Gregory compares his opponent's argument to those who hang themselves for fear of death, a rhetorical trope common in Greek literature to illustrate self-defeating logic.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μοναδικὴν ἔχει τὴν δήλωσιν","severity":"info","text":"The opponent's claim that non-homoousios entities have a 'monadic designation' reflects a Eunomian or Arian position; Gregory's rebuttal became a standard argument in later Orthodox Trinitarian theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον","severity":"caution","text":"The reference to a 'king haranguing a people' as a fourth item is obscure; it may be a corrupt or ironic addition to the proverb, and its exact source is uncertain.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον' is ambiguous: it may be a misquotation or a rhetorical invention by Gregory to mock his opponent's literalism."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἵνα μὴ λέγω τὰς ἄλλας ἐκεῖ τετράδας ἀριθμουμένας, τῇ δὲ φύσει διηρημένας. καὶ δύο τῷ Μωυσεῖ χερουβὶμ εὑρίσκω μοναδικῶς ἀριθμούμενα. πῶς οὖν ἢ ἐκεῖνα τρία, κατὰ τὴν σὴν τεχνολογίαν, τοσοῦτον ἀλλήλων ἀπερρηγμένα ταῖς φύσεσιν· ἢ ταῦτα μοναδικά, τοσοῦτον ἀλλήλοις ὁμοφυῆ καὶ συγκείμενα; εἰ γὰρ λέγοιμι θεὸν καὶ μαμωνᾶν δύο κυρίους εἰς ἓν ἀριθμουμένους, τοσούτῳ μακρὰν ὄντας ἀλλήλων, τάχα ἂν καὶ μᾶλλον γελασθείην τῆς συναριθμήσεως.\n\n19 Ἀλλ' ἐμοί, φησιν, ἐκεῖνα συναριθμούμενα λέγεται, καὶ τῆς αὐτῆς οὐσίας, οἷς συνεκφωνεῖται καταλλήλως καὶ τὰ ὀνόματα· οἷον, ἄνθρωποι τρεῖς, καὶ θεοὶ τρεῖς, οὐχὶ τρία τάδε καὶ τάδε. τίς γὰρ ἡ ἀντίδοσις; τοῦτο νομοθετοῦντός ἐστι τοῖς ὀνόμασιν, οὐκ ἀληθεύοντος. ἐπεὶ κἀμοὶ Πέτρος, καὶ Παῦλος, καὶ Ἰωάννης, οὐ τρεῖς, οὐδὲ ὁμοούσιοι, ἕως ἂν μὴ τρεῖς Πέτροι, καὶ τρεῖς Παῦλοι, καὶ Ἰωάνναι τοσοῦτοι λέγονται. ὃ γὰρ σὺ τετήρηκας ἐπὶ τῶν γενικωτέρων ὀνομάτων, τοῦτο καὶ ἡμεῖς ἀπαιτήσομεν ἐπὶ τῶν εἰδικωτέρων κατὰ τὴν σὴν ἀνάπλασιν. ἢ ἀδικήσεις, μὴ διδοὺς ὅπερ εἴληφας; τί δὲ ὁ Ἰωάννης, τρεῖς εἶναι τοὺς μαρτυροῦντας λέγων ἐν ταῖς καθολικαῖς, τὸ πνεῦμα, τὸ ὕδωρ, τὸ αἷμα; ἆρά σοι ληρεῖν φαίνεται, πρῶτον μὲν ὅτι τὰ μὴ ὁμοούσια συναριθμῆσαι τετόλ μηκεν, ὃ τοῖς ὁμοουσίοις σὺ δίδως, –τίς γὰρ ἂν εἴποι ταῦτα μιᾶς οὐσίας; –δεύτερον δὲ ὅτι μὴ καταλλήλως ἔχων ἀπήντησεν, ἀλλὰ τὸ τρεῖς ἀρρενικῶς προθείς, τὰ τρία οὐδετέρως ἐπήνεγκε, παρὰ τοὺς σοὺς καὶ τῆς σῆς γραμματικῆς ὅρους καὶ νόμους;","english":"not to mention the other tetrads counted there, but divided in nature. And I find the two cherubim of Moses counted as units. How then are those three, according to your technicality, so separated from each other in nature, or these units, so consubstantial and composed with each other? For if I were to speak of God and Mammon as two lords counted as one, being so far apart from each other, I would perhaps be even more ridiculed for the counting.\n\n19 But to me, he says, those things are said to be counted together, and of the same substance, whose names are correspondingly pronounced together; for example, three men, and three gods, not three of this and that. For what is the reciprocity? This is the work of one who legislates for names, not one who speaks the truth. Since for me, Peter, Paul, and John are not three, nor consubstantial, unless they are called three Peters, three Pauls, and as many Johns. For what you have observed in the case of the more generic names, we too will demand in the case of the more specific names according to your reconstruction. Or will you do injustice, not giving what you have received? And what of John, who says in the Catholic Epistles that the Spirit, the water, and the blood are three witnesses? Does he seem to you to be talking nonsense, first because he dared to count together things that are not consubstantial, which you grant to consubstantial things—for who would say these are of one substance?—and second because he did not answer correspondingly, but having set forth the three in the masculine, he brought in the three in the neuter, contrary to your rules and the laws of your grammar?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τὰς ἄλλας ἐκεῖ τετράδας","severity":"info","text":"The 'other tetrads' likely refer to the four elements (earth, air, fire, water) or the four living creatures in Ezekiel, used as examples of things counted together but distinct in nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο τῷ Μωυσεῖ χερουβίμ","severity":"info","text":"The two cherubim of Moses refer to Exodus 25:18-20, where two cherubim are placed on the ark of the covenant, counted as a pair but distinct in nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Ἰωάννης ... τρεῖς ... μαρτυροῦντας ... πνεῦμα, ὕδωρ, αἷμα","severity":"info","text":"Gregory cites 1 John 5:7-8, where John speaks of three witnesses: the Spirit, the water, and the blood. This is a key prooftext for the Trinity, though the water and blood are not consubstantial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συναριθμεῖν","severity":"info","text":"The verb 'to count together' (συναριθμεῖν) is central to the argument: Gregory's opponents claim that only things of the same substance can be counted together, but Gregory refutes this by citing examples of heterogeneous items counted as a group.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ἐμοί, φησιν","severity":"info","text":"This passage introduces a direct objection from Gregory's opponent, marked by 'But to me, he says'. The structure shifts from Gregory's own examples to a rebuttal of the opponent's counter-argument, then back to Gregory's refutation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ τρεῖς ἀρρενικῶς προθείς, τὰ τρία οὐδετέρως ἐπήνεγκε","severity":"caution","text":"Gregory notes a grammatical inconsistency: John uses the masculine 'three' (τρεῖς) for witnesses, then the neuter 'three' (τρία) for the items. This may be a textual variant or a rhetorical point about the flexibility of language.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'other tetrads' is not specified; they may refer to the four elements or other biblical tetrads. The grammatical argument about masculine vs. neuter 'three' may reflect a textual variant in 1 John or a deliberate rhetorical move."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"καίτοι τί διαφέρει, ἢ τρεῖς προθέντα ἓν καὶ ἓν καὶ ἓν ἐπενεγκεῖν, ἢ ἕνα καὶ ἕνα καὶ ἕνα λέγοντα μὴ τρεῖς ἀλλὰ τρία προσαγορεύειν; ὅπερ αὐτὸς ἀπαξιοῖς ἐπὶ τῆς θεότητος. τί δέ σοι ὁ καρκίνος, τό τε ζῶον, τό τε ὄργανον, ὅ τε ἀστήρ; τί δὲ ὁ κύων, ὅ τε χερσαῖος, καὶ ὁ ἔνυδρος, καὶ ὁ οὐράνιος; οὐ τρεῖς λέγεσθαί σοι δοκοῦσι καρκίνοι καὶ κύνες; πάντως γε. ἆρα οὖν παρὰ τοῦτο καὶ ὁμοούσιοι; τίς φήσει τῶν νοῦν ἐχόντων; ὁρᾷς ὅπως σοι διαπέπτωκεν ὁ περὶ τῆς συναριθμήσεως λόγος, τοσούτοις ἐληλεγμένος; εἰ γὰρ μήτε τὰ ὁμοούσια πάντως συναριθμεῖται, καὶ συναριθμεῖται τὰ μὴ ὁμοούσια, ἥ τε τῶν ὀνο μάτων συνεκφώνησις ἐπ' ἀμφοῖν, τί σοι πλέον ὧν ἐδογμάτισας;\n\n20 Σκοπῶ δὲ κἀκεῖνο, καὶ ἴσως οὐκ ἔξω λόγου. τὸ ἓν καὶ τὸ ἓν οὐκ εἰς δύο συντίθεται; τὰ δύο δὲ οὐκ εἰς ἓν καὶ ἓν ἀναλύεται; δῆλον ὅτι. εἰ οὖν ὁμοούσια μὲν τὰ συντιθέμενα κατὰ τὸν σὸν λόγον, ἑτεροούσια δὲ τὰ τεμνόμενα, τί συμβαίνει; τὰ αὐτὰ ὁμοούσιά τε εἶναι καὶ ἑτεροούσια. γελῶ σου καὶ τὰς προαριθμήσεις, καὶ τὰς","english":"And yet what difference does it make, whether you set forth three and then add one and one and one, or, saying one and one and one, you call them not three but three? Which you yourself disallow in the case of the Godhead. And what of the crab—the animal, the instrument, and the star? And what of the dog—the land-dog, the sea-dog, and the celestial dog? Do they not seem to you to be called three crabs and three dogs? Certainly. Are they therefore also consubstantial? Who among the sensible would say so? Do you see how your argument about co-numbering has collapsed, refuted by so many examples? For if neither are consubstantial things always co-numbered, nor are non-consubstantial things co-numbered, and the pronunciation of the names is the same in both cases, what more have you than what you have dogmatized?\n\nI consider also this, and perhaps it is not beside the point. Does not one and one combine into two? And are not two resolved into one and one? Clearly. If, then, according to your argument, the things combined are consubstantial, and the things divided are heteroousial, what follows? That the same things are both consubstantial and heteroousial. I laugh at your pre-numberings and your","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καρκίνος","severity":"info","text":"Gregory uses the homonym καρκίνος (crab) to illustrate that identical names do not imply consubstantiality, as the same word can refer to an animal, a surgical instrument, and a constellation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"κύων","severity":"info","text":"Similarly, κύων (dog) denotes a land animal, a sea creature (shark or dogfish), and a celestial constellation (Canis Major or Minor), again challenging the opponent's assumption that shared nomenclature indicates shared substance.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"ὁμοούσιος (consubstantial) is the key Nicene term for the Son's sharing the same substance with the Father. Gregory here extends its logic to argue that co-numbering does not entail co-substantiality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑτεροούσιος","severity":"info","text":"ἑτεροούσιος (heteroousial) denotes a different substance, used by Gregory to contrast with consubstantial and to expose the absurdity of his opponent's reasoning about composition and division.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage employs a series of rhetorical questions and analogies (crab, dog) to dismantle the opponent's argument about co-numbering, then shifts to a logical reductio ad absurdum involving composition and division of one and one.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προαριθμήσεις","severity":"caution","text":"The Greek προαριθμήσεις (pre-numberings) is a rare term; Gregory may be coining it to mock his opponent's method of enumerating divine persons. The English draft's 'pre-numberings' is a literal rendering.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft renders τρία as 'three' in the neuter, but the Greek τρία (neuter plural) may be intended to contrast with τρεῖς (masculine/feminine), emphasizing the abstract number over personal enumeration. The translation does not preserve this grammatical nuance."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ὑπαριθμήσεις, αἷς σὺ μέγα φρονεῖς, ὥσπερ ἐν τῇ τάξει τῶν ὀνομάτων κειμένων τῶν πραγμάτων. εἰ γὰρ τοῦτο, τί κωλύει κατὰ τὸν αὐτὸν λόγον, ἐπειδὴ τὰ αὐτὰ καὶ προαριθμεῖται καὶ ὑπαριθμεῖται παρὰ τῇ θείᾳ γραφῇ διὰ τὴν ἰσοτιμίαν τῆς φύσεως, αὐτὰ ἑαυτῶν εἶναι τιμιώτερά τε καὶ ἀτιμότερα; ὁ δὲ αὐτός μοι καὶ περὶ τῆς Θεὸς φωνῆς καὶ Κύριος λόγος· ἔτι δὲ τῶν προθέσεων, τῆς ἐξ οὗ, καὶ δι' οὗ, καὶ ἐν ᾧ, αἷς σὺ κατατεχνολογεῖς ἡμῖν τὸ θεῖον, τὴν μὲν τῷ πατρὶ διδούς, τὴν δὲ τῷ υἱῷ, τὴν δὲ τῷ ἁγίῳ πνεύματι. τί γὰρ ἂν ἐποίησας, παγίως ἑκάστου τούτων ἑκάστῳ νενεμημένου ὁπότε πάντων πᾶσι συντεταγμένων, ὡς δῆλον τοῖς φιλοπόνοις, τοσαύτην σὺ διὰ τούτων εἰσάγεις καὶ τῆς ἀξίας καὶ τῆς φύσεως ἀνισότητα; ἀπόχρη καὶ ταῦτα τοῖς μὴ λίαν ἀγνώμοσιν. ἐπειδὴ δέ σε τῶν χαλεπῶν ἐστίν, ἅπαξ ἐπιπηδήσαντα τῷ πνεύματι, τῆς φορᾶς σχεθῆναι, ἀλλὰ μή, καθάπερ τῶν συῶν τοὺς θρασυτέρους, εἰς τέλος φιλονεικεῖν, καὶ πρὸς τὸ ξίφος ὠθίζεσθαι, μέχρις ἂν πᾶσαν εἴσω τὴν πληγὴν ὑπολάβῃς, φέρε, σκεψώμεθα τίς ἔτι σοι λείπεται λόγος. Πάλιν καὶ πολλάκις ἀνακυκλεῖς ἡμῖν τὸ ἄγραφον. ὅτι μὲν οὖν οὐ ξένον τοῦτο, οὐδὲ παρείσακτον, ἀλλὰ καὶ τοῖς πάλαι καὶ τοῖς νῦν γνωριζόμενον καὶ παραγυμνούμενον, δέδεικται μὲν ἤδη πολλοῖς τῶν περὶ τούτου διειληφότων, ὅσοι μὴ ῥᾳθύμως μηδὲ παρέργως ταῖς θείαις γραφαῖς ἐντυχόντες, ἀλλὰ διασχόντες τὸ γράμμα καὶ εἴσω παρακύψαντες, τὸ ἀπόθετον κάλλος ἰδεῖν ἠξιώθησαν, καὶ τῷ φωτισμῷ τῆς γνώσεως κατηυγάσθησαν.","english":"You enumerate and then sub-enumerate, in which you take great pride, as if the realities were placed in the order of the names. For if this is so, what prevents, by the same reasoning, since the same things are both enumerated and sub-enumerated in divine Scripture on account of the equality of nature, that they should be more honorable and less honorable than themselves? The same argument applies to me concerning the terms God and Lord; and further concerning the prepositions from which, through which, and in which, with which you craftily contrive the divine for us, assigning one to the Father, another to the Son, and another to the Holy Spirit. For what would you have done, if each of these were firmly assigned to each, when all are coordinated with all, as is clear to the diligent, do you introduce through these such inequality both of dignity and of nature? This suffices for those not utterly lacking in understanding. But since you are among the difficult, having once attacked the Spirit, you cannot be restrained from your course, but, like the more reckless of swine, you persist to the end and thrust yourself against the sword, until you receive the whole wound within, come, let us consider what argument still remains for you. Again and again you rehearse to us the unwritten. That this is not foreign nor imported, but known and partially revealed both to the ancients and to the moderns, has already been shown by many of those who have treated this subject, who have not carelessly or superficially encountered the divine Scriptures, but have pierced the letter and looked within, and have been deemed worthy to see the hidden beauty and have been illuminated by the light of knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπαριθμήσεις","severity":"info","text":"Gregory coins the term 'sub-enumerations' to mock his opponent's method of listing divine names in a hierarchical order, implying that such ordering falsely suggests gradations in the Godhead.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προθέσεων","severity":"info","text":"The prepositions 'from which' (ἐξ οὗ), 'through which' (δι' οὗ), and 'in which' (ἐν ᾧ) are technical terms in Trinitarian theology, used by opponents to assign distinct roles to Father, Son, and Holy Spirit, implying subordination.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἄγραφον","severity":"info","text":"The phrase 'the unwritten' refers to the Holy Spirit's divinity, which Gregory argues is not foreign to Scripture but is revealed through typological interpretation, a common patristic exegetical claim.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καθάπερ τῶν συῶν τοὺς θρασυτέρους","severity":"info","text":"The simile of reckless swine rushing onto a sword is a classical trope (cf. Homer, Iliad) used here to depict the opponent's stubborn, self-destructive persistence in attacking the Spirit's divinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν καὶ πολλάκις ἀνακυκλεῖς","severity":"info","text":"This phrase marks a rhetorical shift: Gregory signals that he has already refuted the opponent's repeated objection about the Spirit's absence from Scripture, and now moves to a final argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ἀπόθετον κάλλος","severity":"info","text":"The 'hidden beauty' of Scripture, revealed through allegorical reading, reflects Gregory's exegetical method, which influenced later Byzantine theology and the defense of the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτὰ ἑαυτῶν εἶναι τιμιώτερά τε καὶ ἀτιμότερα' is logically paradoxical; Gregory likely means that if enumeration implies hierarchy, then the same entity would be both more and less honorable depending on its position in the list, which is absurd."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"δηλώσωμεν δὲ καὶ ἡμεῖς ἐξ ἐπιδρομῆς, ὅσον ἐνδέχεται, τοῦ μὴ δοκεῖν εἶναι περιττοί τινες, μηδὲ φιλοτιμότεροι τοῦ δέοντος, ἐποικοδομοῦντες ἐπὶ θεμέλιον ἀλλότριον. εἰ δὲ τὸ μὴ λίαν σαφῶς γεγράφθαι θεὸν μηδὲ πολλάκις ὀνομαστί, ὥσπερ τὸν πατέρα πρότερον καὶ τὸν υἱὸν ὕστερον, αἴτιόν σοι γίνεται βλασφημίας, καὶ τῆς περιττῆς ταύτης γλωσσαλγίας καὶ ἀσεβείας, ἡμεῖς σοι λύσομεν ταύτην τὴν βλάβην, μικρὰ περὶ πραγμάτων καὶ ὀνομάτων καὶ μάλιστα παρὰ τῇ τῆς γραφῆς συνη θείᾳ φιλοσοφήσαντες. Τῶν πραγμάτων τὰ μὲν οὐκ ἔστι, λέγεται δέ· τὰ δὲ ὄντα οὐ λέγεται· τὰ δὲ οὔτε ἔστιν, οὔτε λέγεται· τὰ δὲ ἄμφω, καὶ ἔστι, καὶ λέγεται. τούτων ἀπαιτεῖς με τὰς ἀποδείξεις; παρασχεῖν ἕτοιμος. ὑπνοῖ τῇ γραφῇ θεός, καὶ γρηγορεῖ, καὶ ὀργίζεται, καὶ βαδίζει, καὶ θρόνον ἔχει τὰ χερουβίμ· καίτοι πότε γέγονεν ἐμπαθής; πότε δὲ σῶμα θεὸν ἀκήκοας; τοῦτο οὐκ ὂν ἀνεπλάσθη. ὠνομάσαμεν γάρ, ὡς ἡμῖν ἐφικτόν, ἐκ τῶν ἡμετέρων τὰ τοῦ θεοῦ. τὸ μὲν ἠρεμεῖν αὐτὸν ἀφ' ἡμῶν, καὶ οἷον ἀμελεῖν, δι' ἃς αὐτὸς οἶδεν αἰτίας, ὑπνοῦν. τὸ γὰρ ἡμέτερον ὑπνοῦν τοιοῦτον, ἀνενέργητόν τε καὶ ἄπρακτον. τὸ δὲ ἀθρόως εὖ ποιεῖν ἐκ μεταβολῆς, γρηγορεῖν. ὕπνου γὰρ λύσις ἐγρήγορσις, ὥσπερ ἀποστροφῆς ἐπίσκεψις. τὸ δὲ κολά ζειν ὀργίζεσθαι πεποιήκαμεν· οὕτω γὰρ ἡμῖν ἐξ ὀργῆς ἡ κόλασις. τὸ δὲ νῦν μὲν τῇδε, νῦν δὲ τῇδε ἐνεργεῖν, βαδίζειν. ἡ γὰρ ἀπ' ἄλλου πρὸς ἄλλο μετάβασις, βαδισμός. τὸ δὲ ἀναπαύεσθαι ταῖς ἁγίαις δυνάμεσι, καὶ οἷον ἐμφιλοχωρεῖν, καθέζεσθαι καὶ θρονίζεσθαι. καὶ τοῦτο ἡμέτερον. οὐδενὶ γὰρ οὕτως ὡς τοῖς ἁγίοις τὸ θεῖον ἐναναπαύεται.","english":"Let us also set forth, in passing, as far as possible, so as not to appear superfluous or more ambitious than is proper, building upon a foundation that is not our own. But if the fact that God is not written of very clearly nor often by name, just as the Father is earlier and the Son later, becomes for you a cause of blasphemy and of this excessive wordiness and impiety, we will resolve this harm for you, having philosophized a little about realities and names, especially according to the usage of Scripture. Of realities, some do not exist but are spoken of; some exist but are not spoken of; some neither exist nor are spoken of; some both exist and are spoken of. Do you demand proofs of these from me? I am ready to provide them. In Scripture, God sleeps and wakes, and becomes angry, and walks, and has a throne of cherubim; yet when did He become subject to passion? When have you heard that God is a body? This was fashioned as something that does not exist. For we have named, as far as is attainable for us, the things of God from our own things. That He is at rest from us, and so to speak unconcerned, for reasons He Himself knows, we call sleeping. For our sleeping is of this kind, inactive and inoperative. But that He suddenly does good by a change, we call waking. For the release from sleep is waking, just as attention is the release from turning away. That He punishes, we have made to be angry; for thus punishment comes from anger for us. That He now acts here, now there, we call walking. For the transition from one thing to another is walking. That He reposes among the holy powers and so to speak dwells there, we call sitting and being enthroned. And this is our usage. For the divine reposes in nothing so much as in the holy ones.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δηλώσωμεν δὲ καὶ ἡμεῖς ἐξ ἐπιδρομῆς","severity":"info","text":"Gregory signals a brief, supplementary argument (ἐξ ἐπιδρομῆς, 'in passing'), framing the following discussion as a concession to opponents, not a full treatise.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γλωσσαλγίας","severity":"info","text":"γλωσσαλγία ('wordiness' or 'chattering') is a rare, pejorative term; Gregory uses it to dismiss his opponents' verbosity as impious, contrasting with his own concise argument.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπνοῖ τῇ γραφῇ θεός","severity":"info","text":"Gregory lists anthropomorphic descriptions of God in Scripture (sleeping, waking, anger, walking, enthroned) to illustrate that such language is metaphorical, not literal. This reflects a standard patristic hermeneutic against Arian literalism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῶν πραγμάτων τὰ μὲν οὐκ ἔστι, λέγεται δέ·","severity":"info","text":"Gregory introduces a fourfold classification of realities and names (exist/spoken, exist/not spoken, not exist/not spoken, both exist and spoken). This logical schema structures his defense of non-literal divine predication.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐποικοδομοῦντες ἐπὶ θεμέλιον ἀλλότριον","severity":"info","text":"Gregory's phrase 'building on another's foundation' echoes a common patristic metaphor for using secular philosophy; it was later cited by Byzantine commentators as a model for theological method.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὴ λίαν σαφῶς γεγράφθαι θεὸν μηδὲ πολλάκις ὀνομαστί","severity":"caution","text":"Gregory concedes that Scripture does not explicitly name the Holy Spirit as God as often as it names the Father and Son; this admission is a key point of contention in the Pneumatomachian debate, and his resolution relies on a theory of divine names.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"τὸ δὲ ὀξυκίνητον, πτῆσιν· τὴν δὲ ἐπισκοπήν, πρόσωπον· τὸ διδόναι δὲ καὶ προσίεσθαι, χεῖρα· καὶ ἄλλη τις ὅλως τῶν τοῦ θεοῦ δυνάμεων ἢ ἐνεργειῶν ἄλλο τι τῶν σωματικῶν ἡμῖν ἀνεζωγράφησεν.\n\n23 Πάλιν σὺ πόθεν τὸ ἀγέννητον λαβὼν ἔχεις, ἢ τὸ ἄναρχον, τὰς σὰς ἀκροπόλεις, ἢ καὶ ἡμεῖς τὸ ἀθάνατον; δεῖξον ταῦτα ὀνομαστί, ἢ ἀθετήσομεν, ἐπειδὴ οὐ γέγραπται, ἢ διαγράψομεν. καὶ τέθνηκας ἐκ τῶν σῶν ὑποθέσεων, καθαιρεθέντων σοι τῶν ὀνομάτων, καὶ τοῦ τείχους τῆς καταφυγῆς ἐφ' ᾧ ἐπεποίθεις. ἢ δῆλον ὅτι ἐκ τῶν ταῦτα συναγόντων, κἂν μὴ ταῦτα λέγηται; τίνων τούτων; Ἐγώ εἰμι πρῶτος καὶ ἐγὼ μετὰ ταῦτα. καί, Πρὸ ἐμοῦ οὐκ ἔστιν ἄλλος θεὸς καὶ μετ' ἐμὲ οὐκ ἔσται. ὅλον γὰρ τὸ ἔστιν ἐμόν· οὔτε ἠργμένον, οὔτε παυσόμενον. ταῦτα λαβών, τὸ μὲν μὴ εἶναί τι\n\nπρὸ αὐτοῦ, μηδὲ πρεσβυτέραν αἰτίαν ἔχειν, ἄναρχον προσηγόρευσας, καὶ ἀγέννητον· τὸ δὲ μὴ στήσεσθαι τοῦ εἶναι, ἀθάνατον καὶ ἀνώλεθρον. αἱ μὲν δὴ πρῶται συζυγίαι τοιαῦται, καὶ οὕτως ἔχουσαι. τίνα δὲ οὔτε ἔστιν, οὔτε λέγεται; πονηρὸν τὸ θεῖον, ἡ σφαῖρα τετράγωνος, τὸ παρελθὸν ἐνέστηκεν, οὐ σύνθετον ὁ ἄνθρωπος. τίνα γὰρ εἰς τοσοῦτον ἐμ πληξίας ποτὲ ἀφικόμενον ἔγνως, ὥστε τι τοιοῦτον ἢ ἐννοῆσαι τολ μῆσαι, ἢ ἀποφήνασθαι; λείπεται δεῖξαι τίνα καὶ ἔστι καὶ λέγεται· θεός, ἄνθρωπος, ἄγγελος, κρίσις· ματαιότης οἱ τοιοῦτοι συλλογισμοί, καὶ τῆς πίστεως ἀνατροπή, καὶ τοῦ μυστηρίου κένωσις.","english":"But the swift motion, flight; the oversight, face; the giving and receiving, hand; and some other of the powers or energies of God altogether depicted for us something else of the bodily things.\n\nAgain, from where have you taken the unbegotten, or the unoriginate, your strongholds, or we the immortal? Show these by name, or we will reject them, since they are not written, or we will erase them. And you have died by your own hypotheses, your names having been demolished, and the wall of refuge on which you relied. Or is it clear that they come from those things that imply them, even if they are not said? What are these? I am first and I am after these. And, Before me there is no other god and after me there will be none. For the whole \"is\" is mine; neither begun nor ceasing. Taking these, that there is nothing before him, nor any older cause, you have called unoriginate and unbegotten; and that he will not cease to be, immortal and indestructible. Now the first pairs are such, and so they stand. But what things neither are nor are said? The divine is evil, the sphere is square, the past is present, man is not composite. For whom have you ever known to have arrived at such a point of folly as to dare to think or declare such a thing? It remains to show what things both are and are said: God, man, angel, judgment; such syllogisms are vanity, and a subversion of faith, and an emptying of the mystery.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τὸ ἀγέννητον, τὸ ἄναρχον","severity":"info","text":"Gregory defends the use of terms like 'unbegotten' and 'unoriginate' for God, even though they are not scriptural, by arguing that they are implied by biblical statements. This reflects the broader fourth-century debate over the legitimacy of extra-biblical theological terminology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι πρῶτος καὶ ἐγὼ μετὰ ταῦτα","severity":"info","text":"This phrase echoes biblical language of divine primacy and finality, possibly alluding to Isaiah 44:6 or Revelation 22:13, though not a direct quotation. Gregory uses it to ground the terms 'unoriginate' and 'unbegotten' in scriptural concepts.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἱ μὲν δὴ πρῶται συζυγίαι τοιαῦται","severity":"info","text":"Gregory structures his argument by distinguishing three categories: things that both are and are said (e.g., God, man), things that neither are nor are said (e.g., the divine is evil), and things that are but are not said (the main point). This logical framework counters his opponent's literalism.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγέννητον","severity":"info","text":"The term 'unbegotten' (ἀγέννητον) was a key point in Arian controversies, used to assert the Father's unique status. Gregory argues that it is a legitimate inference from scriptural statements about God's priority and uniqueness.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ματαιότης οἱ τοιοῦτοι συλλογισμοί","severity":"caution","text":"The Greek text at the end is slightly elliptical: 'ματαιότης οἱ τοιοῦτοι συλλογισμοί' could be read as 'such syllogisms are vanity' or 'vanity, such syllogisms.' The English draft takes the former, which is natural but not the only possible construal.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐγώ εἰμι πρῶτος καὶ ἐγὼ μετὰ ταῦτα' is not a direct scriptural quotation; its source is uncertain, possibly a paraphrase of several passages.","The final clause 'ματαιότης οἱ τοιοῦτοι συλλογισμοί' could be parsed as a nominal sentence or an exclamation; the English draft treats it as a predicate nominative."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"24 Τοσαύτης οὖν οὔσης διαφορᾶς ἐν τοῖς ὀνόμασι καὶ τοῖς πράγ μασι, πῶς οὕτω σὺ λίαν δουλεύεις τῷ γράμματι, καὶ γίνῃ μετὰ τῆς Ἰουδαικῆς σοφίας, καὶ συλλαβαῖς ἀκολουθεῖς, ἀφεὶς τὰ πράγματα; εἰ δὲ σοῦ τὰ δὶς πέντε λέγοντος, ἢ τὰ δὶς ἑπτά, τὰ δέκα συνῆγον, ἢ τέσσαρες καὶ δέκα ἐκ τῶν λεγομένων· ἢ ἐκ τοῦ ζῶον λογικόν, θνητόν, τὸν ἄνθρωπον, ἆρα ἄν σοι ληρεῖν ἐνομίσθην; καὶ πῶς, τὰ σὰ λέγων; οὐ γὰρ τοῦ λέγοντος μᾶλλον οἱ λόγοι, ἢ τοῦ λέγειν συναναγκάζοντος. ὥσπερ οὖν ἐνταῦθα, οὐκ ἂν τὰ λεγόμενα μᾶλλον ἐσκόπουν, ἢ τὰ νοούμενα· οὕτως οὐδὲ εἴ τι ἄλλο τῶν μὴ λεγομένων, ἢ μὴ σαφῶς, ἐκ τῆς γραφῆς νοούμενον ηὕρισκον, ἔφυγον ἂν τὴν ἐκφώνησιν, φοβούμενος σὲ τὸν συκοφάντην τῶν ὀνομάτων. οὕτω μὲν οὖν στησόμεθα πρὸς τοὺς ἐξ ἡμισείας εὐγνώμονας. σοὶ γὰρ οὐδὲ τοῦτο ἔξεστι λέγειν. ὁ γὰρ τὰς τοῦ υἱοῦ προσηγορίας οὕτως ἐναργεῖς οὔσας καὶ τοσαύτας ἀρνούμενος, οὐδ' ἂν ταύτας ᾐδέσθης δῆλον ὅτι, καὶ εἰ πολλῷ σαφεστέρας καὶ πλείους ἐγίνωσκες. ἤδη δὲ καὶ τὴν αἰτίαν δηλώσω τῆς πάσης ἐπικρύψεως, καίπερ σοφοῖς οὖσιν ὑμῖν, βραχύ τι τὸν λόγον ἀναγαγών.","english":"Such being the difference in names and things, how is it that you are so slavishly bound to the letter, and become a follower of Jewish wisdom, pursuing syllables while abandoning realities? If, when you said twice five, or twice seven, I understood ten, or fourteen from what was said; or from \"rational, mortal animal\" I understood man, would I then be considered to be talking nonsense? And how, when speaking your own words? For words belong not more to the speaker than to the one who compels the speaking. Just as here I would not look at what is said more than at what is meant, so too if I found something else not said, or not clearly, understood from scripture, I would avoid the utterance, fearing you as a slanderer of names. Thus we will stand against those who are only half reasonable. For you cannot even say this. For one who denies the titles of the Son, which are so clear and so many, would obviously not respect these either, even if you knew them to be much clearer and more numerous. And now I will also reveal the reason for the entire concealment, although you are wise, by briefly raising the argument.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἰουδαικῆς σοφίας","severity":"info","text":"Gregory contrasts Christian allegorical interpretation with a literalist approach he labels 'Jewish wisdom', a rhetorical trope in patristic polemic.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συκοφάντην τῶν ὀνομάτων","severity":"info","text":"Gregory calls his opponent a 'slanderer of names', accusing him of misrepresenting theological terms by demanding strict scriptural wording.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω μὲν οὖν στησόμεθα","severity":"info","text":"This phrase marks a transition: Gregory concludes his argument against literalists and announces a shift to reveal the reason for doctrinal concealment.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δὶς πέντε ... δὶς ἑπτά","severity":"info","text":"Gregory uses arithmetic examples (twice five = ten; twice seven = fourteen) to argue that meaning can be conveyed without explicit wording, a common rhetorical device.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὰς τοῦ υἱοῦ προσηγορίας","severity":"info","text":"Gregory refers to the many titles of the Son in Scripture, a point of contention in the Arian controversy; his opponents denied some of these titles.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς πάσης ἐπικρύψεως","severity":"caution","text":"Gregory promises to reveal the 'entire concealment' behind his opponents' literalism, but the exact referent is ambiguous—possibly a specific theological or exegetical strategy.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς πάσης ἐπικρύψεως' ('the entire concealment') is ambiguous: it may refer to a deliberate obscurity in the opponents' exegesis or to a hidden doctrinal agenda.","The identity of the opponent addressed as 'σὺ' is not specified in this passage, but the context suggests a Eunomian or Arian interlocutor."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"25 Δύο γεγόνασι μεταθέσεις βίων ἐπιφανεῖς ἐκ τοῦ παντὸς αἰῶνος, αἳ καὶ δύο διαθῆκαι καλοῦνται, καὶ σεισμοὶ γῆς, διὰ τὸ τοῦ πράγ ματος περιβόητον· ἡ μὲν ἀπὸ τῶν εἰδώλων ἐπὶ τὸν νόμον, ἡ δὲ ἀπὸ τοῦ νόμου πρὸς τὸ εὐαγγέλιον. καὶ τρίτον σεισμὸν εὐαγγελιζόμεθα, τὴν ἐντεῦθεν ἐπὶ τὰ ἐκεῖσε μετάστασιν, τὰ μηκέτι κινούμενα, μηδὲ σαλευόμενα. ταὐτὸν δὲ αἱ δύο διαθῆκαι πεπόνθασι. τί τοῦτο; οὐκ ἀθρόως μετεκινήθησαν, οὐδὲ ὁμοῦ τῇ πρώτῃ κινήσει τῆς ἐγχειρήσεως. τίνος ἕνεκα; εἰδέναι γὰρ ἀναγκαῖον. ἵνα μὴ βιασθῶμεν, ἀλλὰ πεισθῶμεν. τὸ μὲν γὰρ ἀκούσιον οὐδὲ μόνιμον· ὥσπερ ἃ βίᾳ κατέ χεται τῶν ῥευμάτων ἢ τῶν φυτῶν· τὸ δὲ ἑκούσιον μονιμώτερόν τε καὶ ἀσφαλέστερον. καὶ τὸ μὲν τοῦ βιασαμένου, τὸ δὲ ἡμέτερον· καὶ τὸ μὲν ἐπιεικείας θεοῦ, τὸ δὲ τυραννικῆς ἐξουσίας. οὔκουν ᾤετο δεῖν ἄκοντας εὖ ποιεῖν, ἀλλ' ἑκόντας εὐεργετεῖν. διὰ τοῦτο παιδαγωγικῶς τε καὶ ἰατρικῶς τὸ μὲν ὑφαιρεῖ τῶν πατρίων, τὸ δὲ συγ χωρεῖ, μικρόν τι τῶν πρὸς ἡδονὴν ἐνδιδούς· ὥσπερ οἱ ἰατροὶ τοῖς ἀρρωστοῦσιν, ἵνα ἡ φαρμακεία παραδεχθῇ διὰ τῆς τέχνης φαρματτομένη τοῖς χρηστοτέροις. οὐ γὰρ ῥᾴστη τῶν ἐν ἔθει καὶ τῷ μακρῷ χρόνῳ τετιμημένων ἡ μετάθεσις. λέγω δὲ τί; ἡ πρώτη τὰ εἴδωλα περικόψασα τὰς θυσίας συνεχώρησεν· ἡ δευτέρα τὰς θυσίας περιελοῦσα τὴν περιτομὴν οὐκ ἐκώλυσεν· εἶτα ὡς ἅπαξ ἐδέξαντο τὴν ὑφαίρεσιν, καὶ τὸ συγχωρηθὲν συνεχώρησαν· οἱ μὲν τὰς θυσίας, οἱ δὲ τὴν περιτομήν· καὶ γεγόνασιν, ἀντὶ μὲν ἐθνῶν, Ἰουδαῖοι· ἀντὶ δὲ τούτων, Χριστιανοί, ταῖς κατὰ μέρος μεταθέσεσι κλαπέντες ἐπὶ τὸ εὐαγγέλιον.","english":"Two notable changes of life have occurred in all of time, which are also called two covenants, and earthquakes of the earth, because of the notoriety of the matter: one from idols to the law, the other from the law to the gospel. And we proclaim a third earthquake, the departure from here to there, things no longer moved nor shaken. The two covenants have undergone the same thing. What is this? They were not changed all at once, nor at the first impulse of the undertaking. Why? For it is necessary to know. So that we might not be forced, but persuaded. For the involuntary is not lasting, just as things held by force among streams or plants; but the voluntary is more lasting and secure. And the one belongs to the one who forces, the other to us; and the one belongs to the gentleness of God, the other to tyrannical power. Therefore he did not think it right to do good to the unwilling, but to benefit the willing. For this reason, in a pedagogical and medical manner, he removes some of the ancestral practices and permits others, yielding a little to pleasure, just as physicians do with the sick, so that the remedy may be accepted, the medicine being sweetened by more pleasant things. For the change of things honored by custom and long time is not easy. What do I mean? The first covenant, having cut away idols, permitted sacrifices; the second, having removed sacrifices, did not forbid circumcision; then, once they had accepted the removal, they also yielded what had been permitted: the former, sacrifices; the latter, circumcision; and they became, instead of pagans, Jews; and instead of these, Christians, being drawn to the gospel by gradual changes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σεισμοὶ γῆς","severity":"info","text":"Gregory uses 'earthquakes' as a metaphor for epochal religious transformations, a usage not found in classical Greek but paralleled in patristic literature.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτον σεισμὸν","severity":"info","text":"The 'third earthquake' refers to the eschatological transition from earthly life to the heavenly realm, forming a triadic scheme: paganism → Judaism → Christianity → heaven.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παιδαγωγικῶς τε καὶ ἰατρικῶς","severity":"info","text":"The pedagogical and medical metaphors reflect Gregory's adaptation of classical philosophical topoi (e.g., Plato, Laws) to explain divine oikonomia in salvation history.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο διαθῆκαι","severity":"info","text":"The 'two covenants' (Old and New Testaments) are a standard patristic typology; Gregory here emphasizes their gradual implementation, echoing Pauline and Irenaean models.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κλαπέντες ἐπὶ τὸ εὐαγγέλιον","severity":"info","text":"The verb 'stolen' (κλαπέντες) is striking: Gregory portrays conversion as a gentle, almost covert process of gradual change, a theme later influential in Eastern Christian catechetical theory.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ μηκέτι κινούμενα, μηδὲ σαλευόμενα' could refer either to the state of the blessed after the final earthquake or to the stability of the heavenly realm itself; the translation takes it as the former."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"πειθέτω σὲ τοῦτο Παῦλος, ἐκ τοῦ περιτέμνειν καὶ ἁγνίζεσθαι προελθὼν ἐπὶ τὸ λέγειν· Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν κηρύσσω, τί ἔτι διώκομαι; ἐκεῖνο τῆς οἰκονομίας, τοῦτο τῆς τελειότητος.\n\n26 Τούτῳ τὸ τῆς θεολογίας εἰκάζειν ἔχω, πλὴν ὅσον ἐκ τῶν ἐναντίων. ἐκεῖ μὲν γὰρ ἐκ τῶν ὑφαιρέσεων ἡ μετάθεσις· ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἡ τελείωσις. ἔχει γὰρ οὕτως. ἐκήρυσσε φανερῶς ἡ παλαιὰ τὸν πατέρα, τὸν υἱὸν ἀμυδρότερον. ἐφανέρωσεν ἡ καινὴ τὸν υἱόν, ὑπέδειξε τοῦ πνεύματος τὴν θεότητα.\n\nἐμπολι τεύεται νῦν τὸ πνεῦμα, σαφεστέραν ἡμῖν παρέχον τὴν ἑαυτοῦ δήλωσιν. οὐ γὰρ ἦν ἀσφαλές, μήπω τῆς τοῦ πατρὸς θεότητος ὁμολογηθείσης, τὸν υἱὸν ἐκδήλως κηρύττεσθαι· μηδὲ τῆς τοῦ υἱοῦ παρα δεχθείσης, τὸ πνεῦμα τὸ ἅγιον, ἵν' εἴπω τι καὶ τολμηρότερον, ἐπιφορτίζεσθαι· μὴ καθάπερ τροφῇ τῇ ὑπὲρ δύναμιν βαρηθέντες, καὶ ἡλιακῷ φωτὶ σαθροτέραν ἔτι προσβαλόντες τὴν ὄψιν, καὶ εἰς τὸ κατὰ δύναμιν κινδυνεύσωσι· ταῖς δὲ κατὰ μέρος προσθήκαις, καί, ὡς εἶπε Δαβίδ, ἀναβάσεσι, καὶ ἐκ δόξης εἰς δόξαν προόδοις καὶ προκοπαῖς, τὸ τῆς τριάδος φῶς ἐκλάμψῃ τοῖς λαμπροτέροις. διὰ ταύτην, οἶμαι, τὴν αἰτίαν καὶ τοῖς μαθηταῖς κατὰ μέρος ἐπιδημεῖ, τῇ τῶν δεχομένων δυνάμει παραμετρούμενον, ἐν ἀρχῇ τοῦ εὐαγγελίου, μετὰ τὸ πάθος, μετὰ τὴν ἄνοδον, τὰς δυνάμεις ἐπι τελοῦν, ἐκφυσώμενον, ἐν γλώσσαις πυρίναις φαινόμενον. καὶ ὑπὸ Ἰησοῦ κατ' ὀλίγον ἐκφαίνεται, ὡς ἐπιστήσεις καὶ αὐτὸς ἐντυγχά νων ἐπιμελέστερον· Ἐρωτήσω, φησί, τὸν πατέρα καὶ ἄλλον παρά κλητον πέμψει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας·","english":"Let Paul persuade you of this, who advanced from circumcising and purifying to saying, “But I, brothers, if I preach circumcision, why am I still persecuted?” That belongs to the economy, this to perfection.\n\n26 I have to compare this to the matter of theology, except insofar as it is from opposites. For there the transition was by subtractions; here the perfection is by additions. For it is thus: the Old Testament clearly preached the Father, the Son more dimly. The New Testament revealed the Son, and indicated the divinity of the Spirit.\n\nNow the Spirit is being made at home among us, providing us a clearer manifestation of himself. For it was not safe, before the divinity of the Father was confessed, for the Son to be openly preached; nor, before the Son was accepted, for the Holy Spirit—to say something even bolder—to be burdened upon them; lest, as if weighed down by food beyond their strength, or exposing their still weaker eyes to the light of the sun, they should risk even what is within their power. But by partial additions, and, as David said, by ascents, and by advances and progressions from glory to glory, the light of the Trinity shines forth to the more radiant. For this reason, I think, he also visits the disciples in part, measured by the capacity of the recipients, at the beginning of the Gospel, after the passion, after the ascension, perfecting the powers, being breathed out, appearing in fiery tongues. And by Jesus he is gradually revealed, as you yourself will notice if you read more carefully: “I will ask the Father,” he says, “and he will send you another Paraclete, the Spirit of truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν κηρύσσω, τί ἔτι διώκομαι;","severity":"info","text":"Gregory adapts Paul's rhetorical question from Galatians 5:11, though the wording is not verbatim from the NT; it reflects Paul's defense of his gospel against judaizing opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομία","severity":"info","text":"Here 'economy' (οἰκονομία) refers to the divine plan of salvation as it unfolds in history, distinct from 'perfection' (τελειότης), which denotes the final, full revelation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκεῖ μὲν γὰρ ἐκ τῶν ὑφαιρέσεων ἡ μετάθεσις· ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἡ τελείωσις.","severity":"info","text":"Gregory contrasts the Mosaic covenant (transition by subtractions, i.e., removing idolatry) with the Christian covenant (perfection by additions, i.e., gradual revelation of the Trinity).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναβάσεσι","severity":"info","text":"The phrase 'as David said, by ascents' alludes to the Psalms (e.g., Psalm 120–134, the 'Songs of Ascents'), interpreted by Gregory as a type of progressive spiritual revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκφυσώμενον, ἐν γλώσσαις πυρίναις φαινόμενον","severity":"info","text":"Gregory refers to Pentecost (Acts 2:1–4) where the Holy Spirit descends as tongues of fire, and to the 'breathing' (ἐκφύσημα) of the Spirit on the disciples (John 20:22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐρωτήσω, φησί, τὸν πατέρα καὶ ἄλλον παράκλητον πέμψει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας·","severity":"info","text":"This is a loose citation of John 14:16–17, where Jesus promises the Paraclete; Gregory adapts the wording to emphasize the gradual revelation of the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage (Ἐρωτήσω... πέμψει) is a paraphrase of John 14:16–17, not a direct quotation; the exact wording varies from the NT.","The phrase 'ἐκφυσώμενον' could refer either to the Spirit being breathed out (as in John 20:22) or to the Spirit's manifestation as wind (Acts 2:2); Gregory conflates both."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ἵνα μὴ ἀντίθεος εἶναι δόξῃ τις, καὶ ὡς ἀπ' ἄλλης τινὸς ἐξουσίας ποεῖσθαι τοὺς λόγους. εἶτα, Πέμψει μέν, ἐν δὲ τῷ ὀνόματί μου. τὸ Ἐρωτήσω παρείς, τὸ Πέμψει τετήρηκεν. εἶτα, Πέμψω, τὸ οἰκεῖον ἀξίωμα· εἶτα, Ἥξει, ἡ τοῦ πνεύματος ἐξουσία.\n\n27 Ὁρᾷς φωτισμοὺς κατὰ μέρος ἡμῖν ἐλλάμποντας, καὶ τάξιν θεολογίας, ἣν καὶ ἡμᾶς τηρεῖν ἄμεινον, μήτε ἀθρόως ἐκφαίνοντας, μήτε εἰς τέλος κρύπτοντας. τὸ μὲν γὰρ ἄτεχνον, τὸ δὲ ἄθεον· καὶ τὸ μὲν τοὺς ἀλλοτρίους πλῆξαι δυνάμενον, τὸ δὲ ἀλλοτριῶσαι τοὺς ἡμετέρους. ὃ δὲ ἴσως μὲν ἦλθεν ἤδη τισὶν ἐπὶ νοῦν καὶ τῶν ἄλλων, ἐγὼ δὲ τῆς ἐμαυτοῦ διανοίας ὑπολαμβάνω καρπόν, προσθήσω τοῖς εἰρημένοις. ἦν τινὰ τῷ, σωτῆρι, καὶ εἰ πολλῶν ἐνεπίμπλαντο μαθη μάτων, ἃ μὴ δύνασθαι τότε βασταχθῆναι τοῖς μαθηταῖς ἐλέγετο, δι' ἃς εἶπον ἴσως αἰτίας, καὶ διὰ τοῦτο παρεκαλύπτετο· καὶ πάλιν πάντα διδαχθήσεσθαι ἡμᾶς ὑπὸ τοῦ πνεύματος ἐνδημήσαντος. τούτων ἓν εἶναι νομίζω καὶ αὐτὴν τοῦ πνεύματος τὴν θεότητα, τρανουμένην εἰς ὕστερον, ὡς τηνικαῦτα ὡρίμου καὶ χωρητῆς ἤδη τυγχανούσης τῆς γνώσεως, μετὰ τὴν τοῦ σωτῆρος ἀποκατάστασιν, οὐκέτι ἀπιστουμένου τῷ θαύματι. τί γὰρ ἂν τούτου μεῖζον ἢ ἐκεῖνος ὑπέσχετο, ἢ τὸ πνεῦμα ἐδίδαξεν; εἴπερ τι μέγα οἴεσθαι χρή, καὶ θεοῦ μεγαλοπρεπείας ἄξιον, τὸ ὑπισχνούμενον, ἢ τὸ διδασκόμενον. Ἔχω μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ ὅς τις ἐμοὶ φίλος, – σέβειν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ πνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξῃ, καὶ τιμῇ, καὶ οὐσίᾳ, καὶ βασι λείᾳ μὴ μεριζομένην, ὥς τις τῶν μικρῷ πρόσθεν θεοφόρων ἐφιλοσόφησεν·","english":"so that one might not seem to be an adversary of God and to be making arguments from some other authority. Then, \"He will send,\" but \"in my name.\" He omitted \"I will ask\" and preserved \"He will send.\" Then, \"I will send,\" his own dignity; then, \"He will come,\" the authority of the Spirit.\n\n27 You see illuminations shining upon us in part, and a order of theology, which it is better for us also to observe, neither revealing all at once nor concealing entirely. For the former is artless, the latter godless; and the former can strike outsiders, the latter can alienate our own. And what perhaps has already occurred to some others as well, but I take to be the fruit of my own thought, I will add to what has been said. There were some things, even if the disciples were filled with many teachings, which were said to be unable to be borne by the disciples at that time, for the reasons I have perhaps mentioned, and for this reason were concealed; and again, that we would be taught all things by the Spirit when it came to dwell among us. One of these I consider to be the very divinity of the Spirit, made clear later, since at that time the knowledge was already ripe and capable of being received, after the restoration of the Savior, no longer disbelieved because of the miracle. For what greater thing than this did he promise, or did the Spirit teach? If indeed one must consider something great and worthy of the magnificence of God, whether the promise or the teaching. I hold thus concerning these matters, and may I continue to hold them, and may anyone who is my friend—to reverence God the Father, God the Son, God the Holy Spirit, three persons, one divinity, not divided in glory, honor, substance, and kingdom, as one of the recent God-bearing philosophers has taught.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φωτισμοὺς κατὰ μέρος","severity":"info","text":"Gregory uses 'illuminations in part' to describe the gradual revelation of the Spirit's divinity, a key pedagogical principle in his theology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεότητα","severity":"info","text":"The term 'divinity' (θεότητα) here refers specifically to the full divinity of the Holy Spirit, which Gregory argues was revealed later in the economy of salvation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέμψει μέν, ἐν δὲ τῷ ὀνόματί μου","severity":"info","text":"This echoes John 14:26, where Jesus says the Paraclete will be sent in his name, a key text for pneumatology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν μικρῷ πρόσθεν θεοφόρων","severity":"info","text":"The 'recent God-bearing philosophers' likely refers to Athanasius of Alexandria or the Cappadocian Fathers, who formulated the doctrine of one ousia in three hypostases.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς φωτισμοὺς ... τάξιν θεολογίας","severity":"info","text":"This passage marks a transition from exegesis of biblical economy to a methodological reflection on the order of theological revelation.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τρεῖς ἰδιότητας, θεότητα μίαν","severity":"info","text":"This formulation of three persons, one divinity became standard in later Trinitarian orthodoxy, especially in the Second Council of Constantinople (381).","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μικρῷ πρόσθεν θεοφόρων' is ambiguous: it could refer to Athanasius or to Basil of Caesarea, both of whom Gregory admired."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ἢ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν λαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συμφέρεται τοῖς καιροῖς, ἄλλοτε ἄλλος γινόμενος, καὶ περὶ τῶν μεγίστων σαθρῶς βουλευόμενος. εἰ μὲν γὰρ οὐδὲ προσκυνητόν, πῶς ἐμὲ θεοῖ διὰ τοῦ βαπτίσματος; εἰ δὲ προσκυνητόν, πῶς οὐ σεπτόν; εἰ δὲ σεπτόν, πῶς οὐ θεός; ἓν ἤρτηται τοῦ ἑνός, ἡ χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος. καὶ παρὰ μὲν τοῦ πνεύματος ἡμῖν ἡ ἀναγέννησις· παρὰ δὲ τῆς ἀναγεννήσεως ἡ ἀνάπλασις· παρὰ δὲ τῆς ἀναπλά σεως ἡ ἐπίγνωσις τῆς ἀξίας τοῦ ἀναπλάσαντος.\n\n29 Ταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέμενος· ἤδη δὲ ἥξει σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν, ὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης ἐπιδειχθήσεται τοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος. σκόπει δὲ οὕτως· γεννᾶται Χριστός, προτρέχει· βαπτίζεται, μαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ· ἀνέρχεται, διαδέχεται. τί γὰρ οὐ δύναται τῶν μεγάλων, καὶ ὧν θεός; τί δὲ οὐ προσαγορεύεται ὧν θεός, πλὴν ἀγεννησίας καὶ γεννήσεως; ἔδει γὰρ τὰς ἰδιότητας μεῖναι πατρὶ καὶ υἱῷ, ἵνα μὴ σύγχυσις ᾖ παρὰ τῇ θεότητι, τῇ καὶ τἄλλα εἰς τάξιν ἀγούσῃ καὶ εὐκοσμίαν. ἐγὼ μὲν φρίττω τὸν πλοῦτον","english":"or not see the morning star rising, as the scripture says, nor the glory of the brightness from there, whoever does not have this disposition, or goes along with the times, becoming one thing at one time and another at another, and deliberating unsoundly about the greatest matters. For if it is not to be worshipped, how does it deify me through baptism? But if it is to be worshipped, how is it not venerable? And if it is venerable, how is it not God? One depends on the other, a truly golden and salvific chain. And from the Spirit comes our regeneration; from regeneration, our re-formation; from re-formation, the recognition of the worth of the one who re-formed us.\n\n29 Now, one might say these things on the hypothesis of unwritten tradition; but already the swarm of testimonies will come to you, from which, that the divinity of the Spirit is also very much written, will be shown to those who are not too perverse nor alien to the Spirit. Consider it thus: Christ is born, the Spirit precedes; he is baptized, the Spirit bears witness; he is tempted, the Spirit leads him up; he works miracles, the Spirit accompanies him; he ascends, the Spirit succeeds him. For what great thing, and what belongs to God, is the Spirit not capable of? And by what titles belonging to God is the Spirit not addressed, except unbegottenness and generation? For the properties must remain with the Father and the Son, so that there be no confusion in the divinity, which brings everything else into order and good order. For my part, I shudder at the wealth","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑωσφόρον ἀνατέλλοντα","severity":"info","text":"The phrase 'morning star rising' likely alludes to Isaiah 14:12 (LXX) or a similar prophetic image of light and glory, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προσκυνητόν","severity":"info","text":"προσκυνητόν (proskynēton) means 'to be worshipped' or 'worthy of adoration,' a key term in the fourth-century debate on the Spirit's divinity, distinguishing worship from veneration.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος","severity":"info","text":"The 'golden and salvific chain' (χρυσῆ σειρά) is a rhetorical image of logical dependence, echoing the Homeric golden chain but applied to theological sequence: worship → veneration → divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἄγραφον","severity":"info","text":"τὸ ἄγραφον ('unwritten tradition') refers to oral apostolic teaching not recorded in Scripture, a concept Gregory uses to introduce scriptural proofs for the Spirit's divinity, countering opponents who deny its written basis.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γεννᾶται Χριστός, προτρέχει· βαπτίζεται, μαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ· ἀνέρχεται, διαδέχεται","severity":"info","text":"This series of parallel clauses (Christ's life events paired with Spirit's actions) mirrors the rhetorical pattern in Gregory's earlier Oration 40 on baptism, emphasizing the Spirit's constant accompaniment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φρίττω τὸν πλοῦτον","severity":"caution","text":"The phrase 'I shudder at the wealth' is incomplete in the passage; the text breaks off, possibly due to manuscript lacuna or deliberate rhetorical aposiopesis, leaving the thought unfinished.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for 'morning star rising' is uncertain; it may be a conflation of Isa 14:12 and Ps 110:3 LXX.","The final clause 'I shudder at the wealth' is truncated; the intended object of shuddering (e.g., wealth of scriptural testimony) is implied but not stated."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ἐννοῶν τῶν κλήσεων, καὶ καθ' ὅσων ὀνομάτων ἀναισχυντοῦσιν οἱ τῷ πνεύματι ἀντιπίπτοντες. πνεῦμα θεοῦ λέγεται, πνεῦμα Χριστοῦ, νοῦς Χριστοῦ, πνεῦμα κυρίου, αὐτὸ κύριος· πνεῦμα υἱοθεσίας, ἀληθείας, ἐλευθερίας· πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος, γνώσεως, εὐσεβείας, φοβοῦ θεοῦ· καὶ γὰρ ποιητικὸν τούτων ἁπάντων· πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον· πληρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ τὴν δύναμιν· ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει οὐ θέσει· ἁγιάζον, οὐχ ἁγιαζόμενον, μετροῦν, οὐ μετρούμενον. μετεχόμενον, οὐ μετέχον, πληροῦν, οὐ πληρού μενον, συνέχον, οὐ συνεχόμενον· κληρονομούμενον, δοξαζόμενον, συναριθμούμενον, ἐπαπειλούμενον· δάκτυλος θεοῦ, πῦρ ὡς θεός, εἰς ἔμφασιν, οἶμαι, τοῦ ὁμοουσίου· πνεῦμα τὸ ποιῆ σαν, τὸ ἀνακτίζον διὰ βαπτίσματος, δι' ἀναστάσεως· πνεῦμα τὸ γινῶσκον ἅπαντα, τὸ διδάσκον, τὸ πνέον ὅπου θέλει καὶ ὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνόμενον, πειραζόμενον· ἀποκαλυπτικόν, φωτιστικόν, ζωτικόν, μᾶλλον δὲ αὐτοφῶς καὶ ζωή· ναοποιοῦν, θεοποιοῦν, τελειοῦν, ὥστε καὶ προλαμβάνειν τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ τὸ βάπτισμα· ἐνεργοῦν ὅσα θεός, μεριζόμενον ἐν γλώσσαις πυρί ναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προφήτας, εὐαγγελιστάς, ποιμένας, καὶ διδασκάλους· νοερόν, πολυμερές, σαφές, τρανόν, ἀκώλυτον, ἀμόλυντον· ὅπερ ἴσον δύναται τὸ σοφώτατον καὶ πολύτροπον ταῖς ἐνεργείαις, καὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν, καὶ αὐτεξούσιον, καὶ ἀναλλοίωτον·","english":"considering the titles, and how many names those who oppose the Spirit shamelessly misuse. It is called Spirit of God, Spirit of Christ, mind of Christ, Spirit of the Lord, the Lord itself; Spirit of adoption, of truth, of freedom; Spirit of wisdom, understanding, counsel, might, knowledge, piety, fear of God; for it is productive of all these; filling everything with its essence, containing everything; filling the world according to its essence, uncontained by the world according to its power; good, straight, governing, by nature not by position; sanctifying, not sanctified, measuring, not measured; participated in, not participating, filling, not filled, containing, not contained; inherited, glorified, counted, threatened; finger of God, fire as God, for emphasis, I think, of the consubstantial; Spirit that makes, that renews through baptism, through resurrection; Spirit that knows all, that teaches, that blows where and as it wills, guiding, speaking, sending, separating, being provoked, being tempted; revealing, illuminating, life-giving, rather self-light and life; temple-making, deifying, perfecting, so that it both anticipates baptism and is sought after baptism; doing all that God does, distributed in fiery tongues, dividing gifts, making apostles, prophets, evangelists, pastors, and teachers; intellectual, manifold, clear, distinct, unhindered, undefiled; which is equally powerful, most wise and manifold in its energies, and clarifying of all things, and making distinct, and self-determined, and unchangeable.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πνεῦμα θεοῦ ... πνεῦμα Χριστοῦ ... νοῦς Χριστοῦ ... πνεῦμα κυρίου, αὐτὸ κύριος","severity":"info","text":"This passage is a catalogue of titles and attributes of the Holy Spirit, building a cumulative argument for its divinity. The list moves from scriptural titles to metaphysical and functional descriptions, culminating in a claim of consubstantiality.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The phrase 'εἰς ἔμφασιν, οἶμαι, τοῦ ὁμοουσίου' explicitly invokes the Nicene term 'consubstantial' (ὁμοούσιος). This is a key theological claim: the Spirit is of the same substance as the Father and Son.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα υἱοθεσίας, ἀληθείας, ἐλευθερίας","severity":"info","text":"The titles 'Spirit of adoption, of truth, of freedom' echo Pauline language (e.g., Rom 8:15, Gal 4:6, 2 Cor 3:17). Gregory adapts these to argue for the Spirit's divine agency.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τῷ πνεύματι ἀντιπίπτοντες","severity":"info","text":"The opponents 'who oppose the Spirit' are the Pneumatomachians, a group that denied the divinity of the Holy Spirit. Gregory's catalogue is a direct polemic against their position.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δάκτυλος θεοῦ, πῦρ ὡς θεός","severity":"info","text":"The images 'finger of God' and 'fire as God' are rare and likely allude to Old Testament theophanies (e.g., Exod 31:18, Exod 3:2). Gregory uses them to suggest the Spirit's divine activity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνεῦμα ... μεριζόμενον ἐν γλώσσαις πυρίναις","severity":"info","text":"The reference to 'fiery tongues' recalls Pentecost (Acts 2:3). This became a standard proof-text in later Trinitarian theology for the Spirit's distinct personhood and activity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ἔμφασιν, οἶμαι, τοῦ ὁμοουσίου' is parenthetical and may be Gregory's own interpretive gloss; the text is not corrupt but the rhetorical force is debated."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"παντοδύναμον, παντεπίσκοπον, διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, ἀγγελικῶν, οἶμαι, δυνάμεων, ὥσπερ καὶ προφητικῶν καὶ ἀποστολικῶν, κατὰ ταὐτόν, καὶ οὐκ ἐν τοῖς αὐτοῖς τόποις. ἄλλων δὲ ἀλλαχοῦ νενεμημένων, ᾧ δηλοῦται τὸ ἀπερίγραπτον.\n\n30 Οἱ ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρός γε ἄλλον παρά κλητον, οἷον ἄλλον θεόν, ὀνομάζοντες, οἱ τὴν εἰς αὐτὸν βλασφη μίαν μόνην εἰδότες ἀσυγχώρητον, οἱ τὸν Ἀνανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες, ἐπειδὴ ἐψεύσαντο τὸ πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαμένους, οὐκ ἄνθρωπον· οὗτοι τί σοι δοκοῦσι, πότερον θεὸν τὸ πνεῦμα κηρύσσειν, ἢ ἄλλο τι; ὡς λίαν ὄντως παχύς τις εἶ, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέῃ τοῦ διδάξοντος. αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως ἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας παρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον, τὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ μερίζεσθαι, τὸ χάρισμα, τὸ δώρημα, τὸ ἐμφύσημα, ἡ ἐπαγ γελία, ἡ ὑπερέντευξις, εἴτε τι ἄλλο τοιοῦτον, ἵνα μὴ καθ' ἕκαστον λέγω, ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ τρεῖς ἀρχαὶ μεμερισμέναι πολυθέως παραδεχθώσιν. ἴσον γὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς διαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν. Ὡς ἔγωγε πολλὰ διασκεψάμενος πρὸς ἐμαυτὸν τῇ φιλοπραγμοσύνῃ τοῦ νοῦ, καὶ πανταχόθεν τὸν λόγον εὐθύνας, καὶ ζητῶν εἰκόνα τινὰ τοῦ τοσούτου πράγματος, οὐκ ἔσχον ᾧ τινὶ χρὴ τῶν κάτω τὴν θείαν φύσιν παραβαλεῖν.","english":"all-powerful, all-surveying, penetrating through all intelligent, pure, most subtle, angelic powers, I think, as also prophetic and apostolic, at the same time, and not in the same places, but with others distributed elsewhere, by which its unboundedness is manifested.\n\nThose who say and teach these things, and who call it another god, as it were, another god, who know only blasphemy against it as unforgivable, who so fearfully denounced Ananias and Sapphira because they lied to the Holy Spirit, as having lied to God, not to a man—what do you think these men do, proclaim the Spirit as God, or something else? You are indeed very dense, and far from the Spirit, if you are at a loss about this, and need someone to teach you. So many and so animated are the titles. For why should I set before you the testimonies from the words? But whatever is said here more humbly—being given, being sent, being divided, the gift, the donation, the inspiration, the promise, the intercession, or anything else of the sort, that I may not speak of each—must be referred to the first cause, so that that from which it comes may be shown, and that three divided principles may not be admitted polytheistically. For it is equally impious to unite as Sabellius does and to separate as the Arians do, the one in person, the other in natures. For my part, after much consideration with myself in the curiosity of my mind, and after examining the account from all sides, and seeking some image of so great a matter, I have found nothing among things below to which to compare the divine nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παντοδύναμον, παντεπίσκοπον","severity":"info","text":"These compound adjectives ('all-powerful, all-surveying') are part of a series of divine attributes applied to the Holy Spirit, emphasizing its omnipotence and omniscience.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνανίαν καὶ τὴν Σάπφειραν","severity":"info","text":"Ananias and Sapphira are figures from Acts 5:1–11, who were struck dead for lying about a donation to the apostles. Gregory uses their punishment as evidence that the Holy Spirit is considered God.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαβελλίως ... Ἀρειανῶς","severity":"info","text":"Sabellius (3rd c.) taught that Father, Son, and Spirit are modes of one person (modalism); Arians (4th c.) subordinated the Son and Spirit. Gregory rejects both as equally impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως ἔμψυχοι","severity":"info","text":"This sentence marks a transition: Gregory concludes his list of titles for the Spirit and turns to address humbler terms (e.g., 'gift', 'inspiration') that might seem to deny divinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οὐκ ἔσχον ᾧ τινι χρὴ τῶν κάτω τὴν θείαν φύσιν παραβαλεῖν","severity":"info","text":"Gregory's confession of inability to find an earthly analogy for the Trinity became a locus classicus for apophatic theology, cited by later Byzantine theologians such as John of Damascus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον","severity":"caution","text":"The phrase 'must be referred to the first cause' is ambiguous: it could mean that humble terms for the Spirit ultimately refer to the Father, or that they are to be understood as originating from the single divine source. The translation opts for the latter.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον' is ambiguous: it may mean that humble terms for the Spirit are to be referred to the Father (the first cause) or to the single divine source. The translation takes the latter reading.","The clause 'οἱ ταῦτα λέγοντες ... τί σοι δοκοῦσι' is rhetorically dense; the subject shifts from those who call the Spirit 'another god' to those who denounced Ananias and Sapphira, possibly referring to the same group."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"κἂν γὰρ μικρά τις ὁμοίωσις εὑρεθῇ, φεύγει με τὸ πλέον, ἀφὲν κάτω μετὰ τοῦ ὑποδείγματος. ὀφθαλμόν τινα, καὶ πηγήν, καὶ ποταμὸν ἐνενόησα, καὶ γὰρ καὶ ἄλλοι, μὴ τῷ μὲν ὁ πατήρ, τῇ δὲ ὁ υἱός, τῷ δὲ τὸ πνεῦμα τὸ ἅγιον ἀναλόγως ἔχῃ. ταῦτα γὰρ οὔτε χρόνῳ διέστηκεν, οὔτε ἀλλήλων ἀπέρρηκται τῇ συνεχείᾳ· κἂν δοκεῖ πως τρισὶν ἰδιότησι τέμνεσθαι. ἀλλ' ἔδεισα, πρῶτον μὲν ῥύσιν τινὰ θεότητος παραδέξασθαι στάσιν οὐκ ἔχουσαν· δεύτερον δὲ μὴ τὸ ἓν τῷ ἀριθμῷ διὰ τῆς εἰκασίας ταύτης εἰσάγηται. ὀφθαλμὸς γάρ, καὶ πηγή, καὶ ποταμὸς ἕν ἐστιν ἀριθμῷ, διαφόρως σχηματιζόνεμα. Πάλιν ἥλιον ἐνεθυμήθην, καὶ ἀκτῖνα, καὶ φῶς. ἀλλὰ κἀνταῦθα δέος, πρῶτον μὲν μὴ σύνθεσίς τις ἐπινοῆται τῆς ἀσυνθέτου φύσεως, ὥσπερ ἡλίου καὶ τῶν\n\nἐν ἡλίῳ· δεύτερον δὲ μὴ τὸν πατέρα μὲν οὐσιώσωμεν, τἄλλα δὲ μὴ ὑποστήσωμεν, ἀλλὰ δυνάμεις θεοῦ ποιήσωμεν ἐνυπαρχούσας, οὐχ ὑφεστώσας. οὔτε γὰρ ἀκτίς, οὔτε φῶς, ἄλλος ἥλιος, ἀλλ' ἡλιακαί τινες ἀπόρροιαι, καὶ ποιότητες οὐσιώδεις. καὶ ἅμα τὸ εἶναι καὶ τὸ μὴ εἶναι τῷ θεῷ δῶμεν ἐν τούτοις, ὅσον ἐκ τοῦ ὑποδείγματος, ὃ καὶ τῶν εἰρημένων ἀτοπώτερον. ἤκουσα δέ τινος καὶ τοιοῦτον ὑπογράφοντος λόγον. μαρμαρυγήν τινα ἡλιακὴν τοίχῳ προσαστράπτουσαν, καὶ περιτρέμουσαν ἐξ ὑδάτων κινήσεως, ἣν ἡ ἀκτὶς ὑπολαβοῦσα διὰ τοῦ ἐν μέσῳ ἀέρος, εἶτα σχεθεῖσα τῷ ἀντιτύπῳ, παλμὸς ἐγένετο καὶ παράδοξος. ἄττει γὰρ πολλαῖς καὶ πυκναῖς ταῖς κινήσεσιν, οὐχ ἓν οὖσα μᾶλλον ἢ πολλά, οὐδὲ πολλὰ μᾶλλον ἢ ἕν, τῷ τάχει τῆς συνόδου καὶ τῆς διαστάσεως, πρὶν ὄψει κρατηθῆναι, διαδιδράσκουσα.","english":"Even if some small likeness is found, the greater part escapes me, leaving me below with the example. I conceived of an eye, a spring, and a river—for others have done so too—lest the Father be analogous to one, the Son to another, and the Holy Spirit to a third. For these are neither separated by time nor severed from each other in continuity, even though they seem in some way to be divided by three properties. But I feared, first, to admit some flow of divinity without stability; second, lest the one in number be introduced through this image. For an eye, a spring, and a river are one in number, differently configured. Again, I considered the sun, a ray, and light. But here too there was fear, first, lest some composition be conceived in the uncompounded nature, as of the sun and the things in the sun; second, lest we substantialize the Father but not substantialize the others, making them powers of God that inhere but do not subsist. For neither a ray nor light is another sun, but certain solar effluences and essential qualities. And at the same time we would grant both being and non-being to God in these, as far as the example goes, which is even more absurd than what has been said. I also heard someone describing a discourse of this sort: a certain solar sparkle flashing against a wall and quivering from the motion of waters, which the ray, taking up through the intervening air and then being checked by the resistant surface, became a vibration and a paradox. For it darts with many and frequent motions, being neither one more than many, nor many more than one, escaping capture by the eye through the speed of its convergence and divergence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κἂν γὰρ μικρά τις ὁμοίωσις εὑρεθῇ, φεύγει με τὸ πλέον","severity":"info","text":"Gregory acknowledges the inadequacy of any analogy for the Trinity; the greater part of the reality escapes when a likeness is found.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὀφθαλμόν τινα, καὶ πηγήν, καὶ ποταμὸν ἐνενόησα","severity":"info","text":"Gregory rejects the eye-spring-river analogy for the Trinity, fearing it implies a flow of divinity without stability or reduces the three to a single numerical entity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἥλιον ἐνεθυμήθην, καὶ ἀκτῖνα, καὶ φῶς","severity":"info","text":"Gregory also rejects the sun-ray-light analogy, fearing it introduces composition into the uncompounded divine nature or makes the Son and Spirit mere non-substantial powers.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἤκουσα δέ τινος καὶ τοιοῦτον ὑπογράφοντος λόγον","severity":"info","text":"Gregory reports a third analogy: a solar sparkle on a wall, quivering from water motion, which escapes capture by the eye. This illustrates the paradoxical unity and plurality of the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ τάχει τῆς συνόδου καὶ τῆς διαστάσεως, πρὶν ὄψει κρατηθῆναι, διαδιδράσκουσα","severity":"caution","text":"The final analogy is deliberately paradoxical: the sparkle is neither one nor many, escaping visual capture. Gregory may be critiquing the inadequacy of all analogies for the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Ἀλλ' οὐδὲ τοῦτο θέσθαι δυνατὸν ἐμοί, δι' ἓν μέν, ὅτι τὴν μὲν τὸ κινῆσαν καὶ πάνυ δῆλον· θεοῦ δὲ οὐδὲν πρεσβύτερον, ἵν' ᾖ τι τὸ τοῦτον κεκινηκός. αὐτὸς μὲν γὰρ πάντων αἰτία, αἰτίαν δὲ πρεσβυτέραν οὐκ ἔχει. δεύτερον δέ, ὅτι κἀνταῦθα τῶν αὐτῶν ὑπόνοια, συνθέσεως, χύσεως, ἀστάτου καὶ οὐ παγίας φύσεως, ὧν οὐδὲν ἐννοητέον περὶ θεότητος. καὶ ὅλως οὐδὲν ἔστιν ὅ μοι τὴν διάνοιαν ἵστησιν ἐπὶ τῶν ὑποδειγμάτων θεωροῦντι τὸ φανταζόμενον, πλὴν εἴ τις ἕν τι λαβὼν τῆς εἰκόνος, ὑπ' εὐγνωμοσύνης τὰ λοιπὰ ῥίψειε. τέλος οὖν ἔδοξέ μοι κράτιστον εἶναι τὰς μὲν εἰκόνας χαίρειν ἐᾶσαι καὶ τὰς σκιάς, ὡς ἀπατηλὰς καὶ τῆς ἀληθείας πλεῖστον ἀποδεούσας, αὐτὸν δὲ τῆς εὐσεβεστέρας ἐννοίας ἐχόμενον, ἐπ' ὀλίγων ῥημάτων ἱστάμενον, ὁδηγῷ τῷ πνεύματι χρώμενον, ἣν ἐντεῦθεν ἔλλαμψιν ἐδεξάμην, ταύτην εἰς τέλος διαφυλάσσοντα, ὡς γνησίαν κοινωνὸν καὶ συνόμιλον, τὸν αἰῶνα τοῦτον διαπορεύεσθαι διατέμνοντα, καὶ τοὺς ἄλλους πείθειν εἰς δύναμιν προσκυνεῖν πατέρα, καὶ υἱόν, καὶ πνεῦμα ἅγιον, τὴν μίαν θεότητά τε καὶ δύναμιν· ὅτι αὐτῷ πᾶσα δόξα, τιμή, κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν.","english":"But it is not possible for me to adopt this either, for one reason, because what set it in motion is entirely clear; but nothing is older than God, so that there might be something that set him in motion. For he himself is the cause of all things, and he has no older cause. And second, because here too there is the same suspicion of composition, flux, and an unstable and not fixed nature, none of which is to be conceived concerning the Godhead. And in general, there is nothing that stops my mind when I contemplate the appearances in the examples, unless someone, taking one element of the image, out of good sense should discard the rest. So finally it seemed best to me to let the images and shadows go, as deceptive and falling far short of the truth, and to cling to the more pious conception, standing on a few words, using the Spirit as a guide, preserving to the end this illumination which I received from there, as a genuine companion and fellow traveler, to traverse this age cutting through it, and to persuade others as far as possible to worship Father, Son, and Holy Spirit, the one divinity and power; because to him is all glory, honor, might, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τέλος οὖν ἔδοξέ μοι κράτιστον εἶναι","severity":"info","text":"This sentence marks the rhetorical conclusion of Gregory's argument against using material analogies for the Trinity. The phrase 'finally it seemed best to me' signals a decisive turn from dialectic to doxology.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐγνωμοσύνης","severity":"info","text":"εὐγνωμοσύνης (lit. 'good sense' or 'generosity of mind') is a key ethical term in Gregory's epistemology: the reader must willingly discard the imperfect parts of an analogy, retaining only what serves piety.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The closing doxology echoes the Septuagintal and New Testament formula 'εἰς τοὺς αἰῶνας τῶν αἰώνων' (e.g., LXX Exod 15:18; Eph 3:21), reinforcing the eternal unity of the Trinity.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁδηγῷ τῷ πνεύματι χρώμενον","severity":"info","text":"Gregory's appeal to the Spirit as guide (ὁδηγῷ τῷ πνεύματι) reflects the ascetic and mystical tradition of the fourth-century Greek Fathers, where the Spirit is both the object of theology and the means of theological knowledge.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσκυνεῖν πατέρα, καὶ υἱόν, καὶ πνεῦμα ἅγιον","severity":"info","text":"This concluding trinitarian formula was cited in later Byzantine and medieval Latin debates on the Filioque, as Gregory's insistence on 'one divinity and power' was used to support both Nicene orthodoxy and the procession of the Spirit.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν μὲν τὸ κινῆσαν καὶ πάνυ δῆλον","severity":"caution","text":"The Greek syntax of 'τὴν μὲν τὸ κινῆσαν' is compressed and ambiguous: it may refer to the cause of motion in the rejected analogy, but the referent of 'τὴν' is unclear. The English draft supplies 'what set it in motion' as a plausible reading.","cites":[{"key":"ed:khazarzar-gregory-of-nazianzus-de-spiritu-sancto","label":"source edition: De spiritu sancto","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20of%20Nazianzus_PG%2035-38/De%20spiritu%20sancto.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν μὲν τὸ κινῆσαν' is elliptical; the antecedent of 'τὴν' is not explicit, possibly referring to a previously mentioned analogy or cause.","The clause 'πλὴν εἴ τις ἕν τι λαβὼν τῆς εἰκόνος, ὑπ' εὐγνωμοσύνης τὰ λοιπὰ ῥίψειε' could be read as a concessive condition or a hypothetical exception; the English takes it as a conditional."],"confidence":"high","notes":[]}]}