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Translated by Ch. Browne and J. Swallow.
Gregory Theologian Bilingual Anthology, Resources Online and in Print
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14 Pages
Page 5
VII. As your third point you count the Word Greater; [3625] and as your fourth, To My God and your God. [3626] And indeed, if He had been called greater, and the word equal had not occurred, this might perhaps have been a point in their favour. But if we find both words clearly used what will these gentlemen have to say? How will it strengthen their argument? How will they reconcile the irreconcilable? For that the same thing should be at once greater than and equal to the same thing is an impossibility; and the evident solution is that the Greater refers to origination, while the Equal belongs to the Nature; and this we acknowledge with much good will. But perhaps some one else will back up our attack on your argument, and assert, that That which is from such a Cause is not inferior to that which has no Cause; for it would share the glory of the Unoriginate, because it is from the Unoriginate. And there is, besides, the Generation, which is to all men a matter so marvellous and of such Majesty. For to say that he is greater than the Son considered as man, is true indeed, but is no great thing. For what marvel is it if God is greater than man? Surely that is enough to say in answer to their talk about Greater.
VIII. As to the other passages, My God would be used in respect, not of the Word, but of the Visible Word. For how could there be a God of Him Who is properly God? In the same way He is Father, not of the Visible, but of the Word; for our Lord was of two Natures; so that one expression is used properly, the other improperly in each of the two cases; but exactly the opposite way to their use in respect of us. For with respect to us God is properly our God, but not properly our Father. And this is the cause of the error of the Heretics, namely the joining of these two Names, which are interchanged because of the Union of the Natures. And an indication of this is found in the fact that wherever the Natures are distinguished in our thoughts from one another, the Names are also distinguished; as you hear in Paul's words, "The God of our Lord Jesus Christ, the Father of Glory." [3627] The God of Christ, but the Father of glory. For although these two terms express but one Person, yet this is not by a Unity of Nature, but by a Union of the two. What could be clearer?
[3625] John xiv. 28.
[3626] Ib. xx. 17.
[3627] Ephes. i. 17.
Reference address : https://www.elpenor.org/gregory-nazianzen/fourth-theological.asp?pg=5
