St.-Gregory-NazianzenContinued from here….

Of the other titles, some are evidently names of His Authority, others of His Government of the world, and of this viewed under a twofold aspect, the one before the other in the Incarnation.

For instance the Almighty, the King of Glory, or of The Ages, or of The Powers, or of The Beloved, or of Kings.

Or again the Lord of Sabaoth, that is of Hosts, or of Powers, or of Lords; these are clearly titles belonging to His Authority.

But the God either of Salvation or of Vengeance, or of Peace, or of Righteousness; or of Abraham, Isaac, and Jacob, and of all the spiritual Israel that sees God,—these belong to His Government.

We are governed by these three things: the fear of punishment, the hope of salvation and of glory besides, and the practice of the virtues by which these are attained.

The Name of the God of Vengeance governs fear, and that of the God of Salvation our hope, and that of the God of Virtues our practice.

Accordingly, whoever attains to any of these may, as carrying God in himself, press on yet more unto perfection, and to that affinity which arises out of virtues.

Now these are Names common to the Godhead, but the Proper Name of the Unoriginate is Father, and that of the unoriginately Begotten is Son, and that of the unbegottenly Proceeding or going forth is The Holy Ghost.

Let us proceed then to the Names of the Son, which were our starting point in this part of our argument.

In my opinion He is called Son because He is identical with the Father in Essence; and not only for this reason, but also because He is Of Him.

And He is called Only-Begotten, not because He is the only Son and of the Father alone, and only a Son; but also because the manner of His Sonship is peculiar to Himself and not shared by bodies.

And He is called the Word, because He is related to the Father as Word to Mind; not only on account of His passionless Generation, but also because of the Union, and of His declaratory function.

Perhaps too this relation might be compared to that between the Definition and the Thing defined since this also is called Λόγος.

For, it says, he who has mental perception of the Son…has also perceived the Father; and the Son is a concise demonstration and easy setting forth of the Father’s Nature.

For everything that is begotten is a silent word of him that begat it.  And if anyone should say that this Name was given Him because He exists in all things that are, he would not be wrong.

For what is there that is established in existence except by the Word?

Gregory Nazianzen (c.330-390): Oration 30, 19-20 (slightly adapted).

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