Θεὸς δὲ λέγοιτο ἄν, οὐ τοῦ λόγου, τοῦ ὁρωμένου δέ· πῶς γὰρ ἂν εἴη τοῦ κυρίως θεοῦ θεός ; ὥσπερ καὶ πατήρ, 4 αλλος] ἄλλο d ’unus ’ || ὑμετέρω acd eg ΙΙ προσφιλονεικων] φιλονεικων d ΙΙ 9 του] τὸ b || μείζων] ον abg ’duo ’ ων c cum ο suprascr. || io om τὸ defg || μειζων] ον a ’duo ’ || 11 om ἥμιν de 1. τῶν ἁδὺν.] sc. ἐστί ; ‘ is an impossibility.’ ib. If it is not an impossibility, we must suppose that the word ’greater’ refers to causation, and ’equal ’ to nature. 3. ὑπὸ π. εὐγν.] an idiomatic use of the prep., similar to that after a pass. verb. Cp. v 33. ib. ἡμεῖς] ‘ we ’ as distinguished from the ἄλλος τις. 4. ἡμετέρῳ] Although most of the best MSS. read ὑμ., that reading seems to a misunderstanding. Gr. has just admitted ὁμολογ. ἡμεῖς) that the Father is greater than the Son by reason of being His αἰτία. Some one else, he says, of course on the orthodox side, might find fault with for the admission, and urge that in this case no manner of inferiority attaches to being ’caused’ and not ’cause.’ As Gr. has already (iii II ) made the remark in his own person, it is only a rhetorical device to put it here in the mouth of another. The rendering of De Billy, ’ monem nostrum acriori animi conib. tentione prosequens, not only misunsibility, derstands the argument, but does violence to the meaning of προσφιλ. 9. τοῦ κατὰ τὸν ἆ. νοουμ.] ’than our Lord regarded as ’ lit. ’than Him who is considered according to the ’ i.e. the man that is in Him. It is another instance of that inexact language by which some fathers speak of ’the God ’ and ’the Man’ in Christ, meaning the Goddue head and the Manhood. Cp. just below the contrast between ὁ Λόγος and ὁ ὁρώμενος. 10. τί γάρ τὸ θαυμαστόν] See Westcott’s note in loc. 8. He is our Saviour's God, beme cause of our Saviour ’s humanity. That ἲς where heretics go tvrong, ὅγ’ not distinguishing the two natures. 13. οὐ τοῦ Λ.] i.e. not of the Word as Word, but as Word Incarnate. Tοῦ δρῷμ’. is masc. 14. τοῦ κ. θεοῦ θεός] He ἲς τοῦ κυρίως θεοῦ θεός : not however in virtue of the ’s Godhead, but because ὁ κυρίως θεός is also man. οὐ τοῦ ὁρωμένου, τοῦ λόγου δέ. καὶ γὰρ ἦν διπλοῦς· ὥστε τὸ μὲν κυρίως ἐπ᾿ ἀμφοῖν, τὸ δὲ οὐ κυρίως, ἐναντίως ἢ ἐφ᾿ ἡμῶν ἔχει. ἡμῶν γὰρ κυρίως μὲν θεός, οὐ κυρίως δὲ πατήρ. καὶ τοῦτό ἐστιν ὃ ποιεῖ τοῖς αἱρετικοῖς τὴν πλάνην, ἡ τῶν ὀνομάτων ἐπίζευξις, ἐπαλλαττομένων τῶν ὀνομάτων διὰ τὴν σύγκρασιν. σημεῖον δέ· ἡνίκα αἱ φύσεις διίστανται, ταῖς ἐπινοίαις συνδιαιρεῖται καὶ τὰ ὀνόματα. Παύλου λέγοντος ἄκουσον· Ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης. Χριστοῦ μὲν θεός, τῆς δὲ δόξης πατήρ. εἰ γὰρ καὶ τὸ συναμφότερον ἕν, ἀλλ’ οὐ τῇ φύσει, τῇ δὲ συνόδῳ τούτων. τί ἂν γένοιτο γνωριμώτερον;