Gregory of Nazianzus, Basil of Caesarea and John Chrysostom (Cambridge, University Library, MS Nn.1.23)

...m to composite beings, existence is the state of being composed. Rather, the infinite is contemplated in relation to both its beginning and its end. For that which is beyond these and not contained within them is infinite. When, therefore, the mind looks toward that which is above, it ends in something similar, having no place to stand or to rest its imaginings. The whole Divine, being without beginning and without exit original: "ἀνέκβατον" (anekbaton). This suggests a nature that does not 'run out' or have a boundary where it ceases to be., he called "Unoriginate." But when the mind looks toward what is below and subsequent, it is called "Immortal" and "Indestructible." And when one brings the whole together, it is called "Eternal." For Eternity original: "αἰών" (aion). While often translated as 'age,' in this context it refers to the timeless state of God, distinguished from 'chronos' or linear time. is neither time nor any part of time; for it is not measurable. But what time is to us, being measured by the course of the sun, eternity is to everlasting things:

that which extends alongside existing things, like a certain temporal movement and interval. Let these things be philosophized concerning God for the time being; for there is no time for more than this. Our present subject is not the glory of Theology original: "θεολογία" (theologia). For Gregory, 'theology' specifically refers to the internal life and nature of the Trinity, as opposed to 'economy.', but the Dispensation original: "οἰκονομία" (oikonomia). Often translated as 'economy,' this refers to God's plan and actions within human history for the sake of salvation.. When I say "God," I mean the Father, the Son, and the Holy Spirit. Neither is the Divinity poured out beyond this original: "χεομένης" (cheomenes). Gregory is warning against 'overflowing' the Trinity into a multitude of many gods., lest we introduce a mob of gods; nor is it limited within a smaller circle, lest we condemn the Divinity to poverty—either Judaizing original: "ἰουδαΐζοντες" (ioudaizontes). To 'Judaize' here means to hold such a strict view of God’s oneness (monarchy) that one denies the Trinity. because of the "Monarchy," or Hellenizing original: "ἑλληνίζοντες" (hellenizontes). To 'Hellenize' or act like a Greek (pagan) means to believe in so many divine persons that it becomes polytheism. because of the abundance. For the evil is similar in both cases, even if found in opposites.