看見一個疑似精神疾病患者不斷宣稱他的希臘文比希臘教父們還希臘文，真的笑死人。

好吧!貼份【專業人士】的論點，給大家看看。由於這裡是北美的網站，北美華人英文應該都ok的，所以，我就偷懶，只貼英文，不翻譯了。

STUDIA PATRISTICA
VOL. LXVII
Papers presented at the Sixteenth International Conference
on Patristic Studies held
in Oxford 2011
Edited by
MARKUS VINZENT
Volume 15:
Cappadocian Writers
The Second Half of the Fourth Century

Pneumatology and Soteriology according to
Gregory of Nazianzus and Cyril of Alexandria
Gregory K. HILLIS, Louisville, Kentucky, USA

It has been rightly noted that Gregory’s soteriology revolves around deification.3
In the patristic period, only Athanasius refers to terms denoting deification
more frequently than Gregory,4 and for Gregory it is the Holy Spirit who is
primarily responsible for our deification. Gregory points repeatedly to the
Spirit’s role in deification, particularly when defending the Spirit’s deity. In
his Fifth Theological Oration, an oration devoted entirely to the Holy Spirit,
Gregory writes: ‘If [the Spirit] has the same rank as I have, how can it make
me God (p¬v êmè poie⁄ Qeón), how can it link me with deity?’5 Later in the
same oration, he writes: ‘For if [the Spirit] is not to be worshipped, how could
it deify (qeo⁄) me through baptism?’6 In Oration 34, he writes: ‘If the Holy
Spirit is not God, let it first be deified (qewqßtw), and then let it deify (qeoútw)
me its equal.’7 Referring to the Spirit as baptism’s perfect completion in Oration
39, Gregory declares: ‘And how can [the Spirit] not be God … since you
become God (sù gínjÇ Qeóv) from it?’8 And in his poem on the Holy Spirit,
Gregory posits that the Spirit must be God because it forms or makes God here
on earth.9 Deification is at the heart of Gregory’s portrayal of the Spirit’s role
in human salvation, and indeed, at the heart of Gregory’s defence of the Spirit’s

deity.10 The Holy Spirit can make us gods only because the Spirit is itself God.
To deny the deity of the Spirit, who is given in baptism, is to deny salvation
as deification, for if the Spirit is not God then we are merely baptized into a
creature.11

The Spirit’s role in the deification of humanity needs to be understood in the
broader context of Gregory’s portrayal of humanity’s creation and fall and of
his portrayal of the soteriological possibilities opened up for humanity through
the incarnation of the Son. Humanity was, according to Gregory, created to be
deified.12 In Oration 38, Gregory recounts the creation of humanity, emphasizing
that God intended the first human ultimately to be ‘deified by his inclination
towards God (pròv Qeòn neúsei qeoúmenon).’13 Deification was not, however,
to be thrust upon Adam, but was to be embraced by him through his free
will.14 He was to cultivate ‘immortal plants (fut¬n âqanátwn)’, or ‘divine
thoughts (qeíwn ênnoi¬n)’, and so to make progress in perfection that he might
be deified.15 But Adam, still spiritually immature, endeavoured to grasp that of
which he was not capable and was subsequently banished from the paradise in
which divine thoughts could be cultivated.16

=====================================

這兩段話講兩件事實，對於【希臘教父】拿先斯的貴格利（Gregory of Nazianzus）而言:

1)『神化』教義是他的神學的主軸

2）『神化』教義被他用來證明聖靈是神

3）亞當被造的目的，就是為了『被神化』

在同時，我們看見這裡那位疑似精神疾病患者外加古往今來2000年最正統的希臘文大師宣稱：

呵呵，笑死人了！

不過，估計他還是會繼續【厚著臉皮】繼續宣稱他【最懂】原文，貴格利沒有拿經文，經文萬歲什麼的做藉口，繼續麻醉自己。

當然，這兩段話基本上也推翻了很多改革宗神學的基本神學前設就是了。。。。。。