St. Gregory Nazianzen does not, however, always forbear to use the terms ὑπόστασις and πρόσωπον. It is instructive to observe how he employs them in such a passage as sections II and 12 of the Oration on the Holy Lights (Oration XXXIX),'" And when I speak of God, be illumined by one flash of light, and by three! Three indeed, according to the 'Properties' (idɩórŋras, individual characteristics), whether one wishes to call (Them) 'Hypostases' or 'Persons' eir' ovν vπOστάσεις, εἴ τινι φίλον καλεῖν, εἴτε πρόσωπα, for we shall not quarrel about the names so long as the syllables bear the same meaning; but one according to the definition of the Substance, or indeed of the Godhead vì δὲ κατὰ τὸν τῆς οὐσίας λόγον, εἶτ ̓ οὖν, θεότητος. For They are divided without division, if I may so say, and they are united in division. For One in Three (is) the Godhead, and the 'Three' are One, the (Three') in which the Godhead (is), or, to speak more accurately, which the Godhead (is) ἓν γὰρ ἐν τρισὶν ἡ θεότης, καὶ τὰ τρία ἕν, τὰ ἐν οἷς ἡ θεότης, ἢ τό γε ἀκριβέστερον εἰπεῖν, ἃ ἡ θεότης. 8 1 We follow, with certain corrections, the translation given by Browne and Swallow.

2 In the above passage Browne and Swallow mistranslate idibrns (= property, individual characteristic), first by 'individuality,' and then by 'personality.' In illustration of St. Gregory Nazianzen's use of the term idibтns, see Oratio. XX, 6, sub fine, and 7.

8 Note here how closely St. Gregory's language approximates to that of St. Augustine . . . "Trinitatem, qui est unus Deus" (De Trinit. XII, 7, sub fin.), and yet observe the subtle distinction. In the sentence of St. Gregory 'the Godhead' is the subject, and 'the Three' (Tà Tpía) is the predicate; in St. Augustine's sentence 'qui' (the masculine singular of the relative pronoun, referring to the feminine antecedent Trinitas,' but by attraction agreeing in gender with

But to us (there is) one God, the Father (out) of whom (are) all things, and one Lord, Jesus Christ, through (by) whom (are) all things, and one Holy Ghost, in whom (are) all things; while the (expressions) 'of whom' and 'through whom', and 'in whom' do not make a division of natures, — τοῦ ἐξ οὗ, καὶ δι' οὗ, καὶ ἐν ᾧ, μὴ φύσεις τεμνόντων, — for in that case the prepositions or the order of the Names would never be changed, but serve to distinguish the individual Characteristics of a Nature which is one and unconfused, ἀλλὰ χαρακτηριζόντων μιᾶς καὶ ἀσυγχύτου φύσεως ιδιότητας. And this is evident from the terms by which They are again gathered together into one, καὶ τοῦτο δῆλον ἐξ ὧν εἰς ἓν συνά yovтaι máλw, if one reads, not carelessly, that passage in the same Apostle, 'Of him, and through him, and for Him (are) all things; to him (be) the glory forever: Amen."" St. Gregory goes on to explain that it is the peculiar character of the Father to be unoriginate; of the Son to be from the Father by generation; and of the Spirit to proceed from the Father, yet not in the same manner as does the Son : -"There is, then, 'one God' in 'three' and 'the

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unus Deus') is the subject, and 'the One God' (unus Deus) is the predicate. St. Gregory, on the whole, after all makes the Three' concrete; the unity meanwhile tending to become abstract Oebrns. In the thought of St. Augustine, on the other hand, the Three' has become a triplicity' (Trinitas); almost as though it were an abstract quality or formal distinction; while the one God' is the concrete individual Being. This point is dwelt upon more at large in what is said, both in the body of this Tractate and in Appendix III., concerning the Trinitarian teaching of St. Augustine.

1 Rom. xi. 36.

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Three are one”. . . εἷς οὖν θεὸς ἐν τρισί, καὶ τὰ τρία

In Oration ΧΧ. 6 (sub fin.) the terms ὑπόστασις, πρόσωπον and ἰδιότης occur: ἐπειδὴ χρὴ καὶ τὸν ἕνα θεὸν τηρεῖν, καὶ τὰς τρεῖς ὑποστάσεις ὁμολογεῖν, εἶτ ̓ οὖν τρία πρόσωπα, καὶ ἑκάστην μετὰ τῆς ἰδιότητος. In the following section the expression αἱ τρεῖς ὑποστάσεις occurs and the ἰδιότητες of the Father and of the Son are set forth. Although "both Son and Spirit are 'carried up' into one Cause (i. e, the Father) εἰς ἓν αἴτιον καὶ Ὑιοῦ καὶ Πνεύματος ἀναφερομένων, yet they are not associated with the Father as by mechanical and external addition; nor yet are the Divine Hypostases obliterated, or dissolved, or confused into one, οὐ συντιθεμένων (Υιοῦ καὶ Πνεύ ματος) οὐ δὲ συναλειφομένων ... and that lest the all be destroyed by those through whom the unity is reverenced more than is meet” αἱ δὲ τρεῖς ὑποστάσεις (τηροῖντο) μηδεμιᾶς ἐπινοουμένης συναλοιφῆς ἢ ἀναλύσεως ἢ συγχύσεως, ἵνα μὴ τὸ πᾶν καταλυθῇ δι' ὧν τὸ ἓν σεμνύνεται πλέον ἢ καλῶς ἔχει. "With respect to the unity and sameness of the Godhead, if I may so call it, both movement and purpose, and the identity of the Essence' are preserved" καὶ κατὰ τὸ ἓν καὶ ταὐτὸ τῆς θεότητος, ἵνα οὕτως όνομάσω, κινημά τε καὶ βούλημα καὶ τὴν τῆς οὐσίας ταυτότητα. Here, be it noted, one purpose (βούλημα) is predicated of the three Divine Persons (compare Orat. XXIX. 2); while St. Gregory of Nyssa, on the other hand (as we have seen), indicates both for the Logos and for the Spirit of God a distinct βούλησις or faculty of willing.

1 See above, pp. 69-71.

Finally, in regard to the meaning of oμooúows St. Gregory Nazianzen is quite in accord with St. Basil, as is evidenced in his Oration on the Holy Spirit (Orat. XXXI., from which we have already quoted), particularly in sections 15-20. In section 20 μoovσios is used as the opposite of 'heterogeneous' which implies that oμooúotos is analogous to 'homogeneous.'

APPENDIX III

ST. AUGUSTINE'S TRINITARIAN TEACHING

ST. AUGUSTINE'S great treatise "On the Trinity" is full of such statements as that "the Trinity itself (ipsa Trinitas) is the one true God""; thus dissociating the Name of God' from any special reference to one or another Divine 'Person' taken singly. This Trinity, as unus Deus,' is the Creator, Lord and Principle of all things. The following passages indicate a thought to which Augustine continually recurs.

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(1) Satis est Christiano rerum creatarum causam non nisi bonitatem esse creatoris, qui est Deus unus et verus; nullamque esse naturam, quae non aut ipse sit, aut ab ipso: eumque esse Trinitatem, Patrem scilicet, et Filium a Patre genitum, et Spiritum Sanctum ab eodem Patre procedentem, sed unum eumdemque Spiritum Patris et Filii. Ab hac summe et aequaliter et immutabiliter bona Trinitate creata sunt omnia...." Enchiridion, cc. 9, 10.

(2) "Quod vero ad se dicuntur singuli, non dici pluraliter tres, sed unam ipsam Trinitatem; sicut Deus Pater, Deus Filius, Deus Spiritus Sanctus; et bonus Pater, bonus Filius, bonus Spiritus Sanctus; et omnipotens Pater, omnipotens Filius, omnipotens Spiritus Sanctus; nec tamen tres dii, aut tres boni, aut tres omnipotentes; sed unus Deus bonus, omnipotens, ipsa