An Exact Exposition of the Orthodox Faith. John of Damascus
4 ἀχράντως.
5 ὑπερούσιον.
6 ὑπέρθεον, ὑπεράγαθον, ὑπερπλήρη.
7 Greg. Naz., Orat. 13, n. 32.
8 An argument much used against the Arians, the Macedonians, and the Sabellians. See e.g. Athan., ad Serap. Epist. 1 and 2; Basil, Contra Eunom., bk. iii., and De Spiritu Sancto, ch. 10, 12; Greg. Naz., Orat. 34.
9 St. Matt. xviii. 19.
10 Or, principle, ἀρχήν.
11 προβολέα. The term προβολή, rendered prolatio by Tertullian and Hilary, was rejected as unsuitable to the idea of the Divine procession, e.g. by Athanasius, who in his Expos. Fidei denies that the Word is ἀπό& 207·ῥοια, efflux, or τμῆσις, segmen, or προβολή, emissio or prolatio; and by Jerome, Adv. Ruf., Apol. 2, his reason being that the word had been used by Gnostics in speaking of the emanations of Æons, Greg. Naz., however, Orat. 13, 35, speaks of the Father as γεννήτωρ and προβολεύς, and of the Spirit as πρόβλημα.
12 Greg. Naz., Orat. 36.
13 Ibid.
14 1 Cor. i. 24.
15 The Word enhypostatic, ὁ Λόγος ἐνυπόστατος.
16 Heb. i. 3.
17 The Arians admitted that the Son is in the Father, in the sense in which all created things are in God. Basil (De Spiritu Sancto, ch. 25, Orat. in Princip. evang. Joan.) takes the preposition σύν, in, to express the idea of the σύναφεια, or conjunction of the two. The Scholiast on the present passages calls attention to the two prepositions with and in as denoting the Son’s eternal existence and His union with the Father, as the shining is with the light, and comes from it without separation. Basil, De Spir. Sancto, ch. 26, holds it better to say that the Spirit is one with (συνεῖναι) the Father and the Son than that He is in (ἐνεῖναι) the Father and the Son.
18 Greg. Naz., Orat. 35.
19 Cyril, Thesaurus, assert. 4 and 5.
20 Ibid., assert. 6.
21 Ibid., assert. 4.
22 Greg. Naz., Orat. 29.
23 Text, ἀνόμοιον παντελῶς, variant, ἀνόμοιον παντελῶς κατ᾽ οὐσίαν, cf. also Cyrill.
24 Greg. Naz., Orat. 29 and 35.
25 On this distinction between generation and creation, compare Athan., Contra Arianos, Or. 2, 3 ; Basil, Contra Eunom., bk. iv; Cyril, Thes., assert. 3. &c.
26 Greg. Naz., Orat. 29.
27 Cyril, Thes., assert. 7 and 18.
28 Greg. Naz., Orat. 29.
29 Cyril, Thes., assert. 5, 6, and 16; Greg., Orat. 35.
30 ἀρρεύστως γεννᾷ καὶ ἐκτὸς συνδυασμοῦ. This argument is repeatedly made in refutation both of Gnostic ideas of emanation and Arian misrepresentation of the orthodox doctrine. Cf. Athan., De Synodis; Epiph., Hæres. 69; Hilary, De Trin. iii. iv.; Greg. Naz., Orat. 35.
31 Infra, Book ii. c. 3.
32 Greg. Naz., Orat. 45.
33 Text, μηδ᾽ ὅλως. Variant in many codices is μηδαμῶς, as in the previous sentence.
34 Greg. Naz., Orat. bk. i., Cont. Eun., p. 66; Cyril, Thes., assert. 5.
35 Greg. Naz., Orat. 36.
36 ἐνυπόστατον; enhypostatic. See Suicer, Thesaurus, sub voce.
37 Greg. Naz., Orat. 23, 37, and 39.
38 Cf. ibid. 23, 36.
39 Athan., Contra Arian., Orat. 2; Basil, Contra Eunom. iv.; Greg. Naz., Orat. 35.
40 ἀξιώματι.
41 Basil, bk. ii. and iv.
42 Greg. Naz., Orat. 36 and 37.
43 Man. Dialog. contr. Arian.
44 Cyril, Thes., assert. 1, p. 12.
45 Greg. Naz., Orat. 35.