{
  "schemaVersion": "early-church-document@2",
  "documentId": "gregory-nazianzen-orations",
  "title": "Orations",
  "author": "Gregory Nazianzen",
  "languageOfOrigin": "",
  "text": {
    "content": "ΘΕΟΛΟΓΙΚΟΣ ΠΡΩΤΟΣ.\n\nΠΡΟΣ ΕΥΝOMΙΑΝΟΥΣ\n\nπροδιάλεξις.\n\nΠρὸς τοὺς ἐν λόγῳ κομψοὺς ὁ λόγος. καὶ ἵνα ἀπὸ\nτῆς γραφῆς ἄρξωμαι· Ἴδου ἐγὼ ἐπὶ σὲ τὴν ὑβρίστριαν.\nεἰσὶ γάρ, εἰσί τινες, οἱ τὴν ἀκοὴν προσκνώμενοι καὶ τὴν\nγλῶσσαν, ἤδη δέ, ὡς ὁρῶ, καὶ τὴν χεῖρα, τοῖς ἡμετέροις\nλόγοις, καὶ χαίροντες ταῖς βεβήλοις κενοφωνίαις, καὶ\n\nἀντιθέσεσι τῆς ψευδωνύμου γνώσεως, καὶ ταῖς εἰς οὐδὲν\nχρήσιμον φερούσαις λογομαχίαις. οὕτω γὰρ ὁ Παῦλος\n\nκαλεῖ πᾶν τὸ ἐν λόγῳ περιττὸν καὶ περίεργον, ὁ τοῦ\nσυντετμημένου λόγου κῆρυξ καὶ βεβαιωτής, ὁ τῶν ἁλιέων\nμαθητὴς καὶ διδάσκαλος. οὗτοι δέ, περὶ ὧν ὁ λόγος,\nεἴθε μέν, ὥσπερ τὴν γλῶσσαν εὔστροφον ἔχουσι καὶ δεινὴν\n\nἐπιθέσθαι λόγοις εὐγενεστέροις τε καὶ δοκιμωτέροις, οὕτω\nτι καὶ περὶ τὰς πράξεις ἠσχολοῦντο μικρὸν γοῦν, καὶ ἴσως\nἧττον ἂν ἦσαν σοφισταὶ καὶ κυβισταὶ λόγων ἄτοποι καὶ\nπαράδοξοι, ἵν εἴπω τι καὶ γελοίως περὶ γελοίου πράγματος.\n\n‘Επεὶ δὲ πᾶσαν εὐσεβείας ὁδὸν καταλύσαντες πρὸς\n\nἓν τοῦτο βλέπουσι μόνον, ὅ τι δήσουσιν ἢ λύσουσι τῶν\n\nπροβαλλομένων, — καθάπερ ἐν τοῖς θεάτροις οἱ τὰ παλαίσματα\nδημοσιεύοντες, καὶ τῶν παλαισμάτων οὐχ ὅσα πρὸς\nνίκην φέρει κατὰ νόμους ἀθλήσεως, ἀλλ’ ὅσα τὴν ὄψιν\nκλέπτει τῶν ἀμαθῶν τὰ τοιαῦτα καὶ συναρπάζει τὸν\nἐπαινέτην,—καὶ καὶ πᾶσαν μὲν ἀγορὰν περιβομβεῖσθαι τοῖς\n\nτούτων λόγοις, πᾶν δὲ συμπόσιον ἀποκναίεσθαι φλυαρίᾳ\nκαὶ ἀηδίᾳ, πᾶσαν δὲ ἑορτὴν καὶ πένθος ἅπαν, τὴν μὲν\nἀνέορτον εἶναι καὶ μεστὴν κατηφείας, τὸ δὲ παραμυθεῖσθαι\nσυμφορᾷ μείζονι τοῖς ζητήμασι, πᾶσαν δὲ διοχλεῖσθαι\nγυναικωνῖτιν, ἁπλότητι σύντροφον, καὶ τὸ τῆς αἰδοῦς ἄνθος\n\nἀποσυλᾶσθαι τῇ περὶ λόγον ταχύτητι· ἐπειδὴ ταῦτα οὕτω,\nκαὶ τὸ κακὸν ἄσχετον καὶ ἀφόρητον, καὶ κινδυνεύει τεχνύδροιν\nεἶναι τὸ μέγα ἡμῶν μυστήριον· φέρε, τοσοῦτον γοῦν\nἡμῶν ἀνασχέσθωσαν οἱ κατάσκοποι σπλάγχνοις πατρικοῖς\nκινουμένων καί, ὅ φησιν ὁ θεῖος ‘Ιερεμίας, σπαρασσομένων\n\nτὰ αἰσθητήρια, ὅσον μὴ τραχέως τὸν περὶ τούτων δέξασθαι\n\nλόγον, καὶ τὴν γλῶσσαν μικρὸν ἐπισχόντες, ἃν ἄρα καὶ\nδύνωνται, τὴν ἀκοὴν ἡμῖν ὑποθέτωσαν. πάντως δὲ οὐδὲν\nζημιωθήσεσθε. ἢ γὰρ εἰς ὦτα ἐλαλήσαμεν ἀκουόντων, καί\nτινα καρπὸν ἔσχεν ὁ λόγος, τὴν ὠφέλειαν τὴν ὑμετέραν,—\n\nἐπειδὴ σπείρει μὲν ὁ σπείρων τὸν λόγον ἐπὶ πᾶσαν διάνοιαν,\nκαρποφορεῖ δὲ ἡ καλή τε καὶ γόνιμος, — ἢ ἀπήλθετε καὶ\nτοῦτο ἡμῶν διαπτύσαντες, καὶ πλείονα λαβόντες ὕλην\nἀντιλογίας τε καὶ τῆς καθ’ ἡμῶν λοιδορίας, ἵνα καὶ μᾶλλον\nὑμᾶς αὐτοὺς ἑστιάσητε. μὴ θαυμάσητε δέ, εἰ παράδοξον\n\nἐρῶ λόγον, καὶ παρὰ τὸν ὑμέτερον νόμον, οἳ πάντα εἰδέναι\nτε καὶ διδάσκειν ὑπισχνεῖσθε λίαν νεανικῶς καὶ γενναίως,\nἵνα μὴ λυπῶ λέγων ἀμαθῶς καὶ θρασέως.\n\nΟὐ παντός, ὦ οὗτοι, τὸ περὶ θεοῦ φιλοσοφεῖν, οὐ\nπαντός· οὐχ οὕτω τὸ πρᾶγμα εὔωνον καὶ τῶν χαμαὶ\n\nἐρχομένων. προσθήσω δέ, οὐδὲ πάντοτε, οὐδὲ πᾶσιν, οὐδὲ\nπάντα, ἀλλ’ ἔστιν ὅτε, καὶ οἷς, καὶ ἐφ’ ὅσον. οὐ πάντων\nμέν, ὅτι τῶν ἐξητασμένων καὶ διαβεβηκότων ἐν θεωρίᾳ,\nκαὶ πρὸ τούτων καὶ ψυχὴν καὶ σῶμα κεκαθαρμένων, ἢ\nκαθαιρομένων, τὸ μετριώτατον. μὴ καθαρῷ γὰρ ἅπτεσθαι\n\nκαθαροῦ τυχὸν οὐδὲ ἀσφαλές, ὥσπερ οὐδὲ ὄψει σαθρᾷ\nἡλιακῆς ἀκτῖνος. ὅτε δέ; ἡνίκα ἂν σχολὴν ἄγωμεν ἀπὸ\nτῆς ἔξωθεν ἰλύος καὶ ταραχῆς, καὶ μὴ τὸ ἡγεμονικὸν ἡμῶν\nσυγχέηται τοῖς μοχθηροῖς τύποις καὶ πλανωμένοις, οἷον\nγράμμασι πονηροῖς ἀναμιγνύντων κάλλη γραμμάτων, ἢ\n\nβορβόρῳ μύρων εὐωδίαν. δεῖ γὰρ τῷ ὄντι σχολάσαι, καὶ\nγνῶναι θεόν· καὶ ὅταν λάβωμεν καιρόν, κρίνειν θεολογίας\nεὐθύτητα. τίσι δέ; οἷς τὸ πρᾶγμα διὰ σπουδῆς, καὶ οὐχ\nὡς ἕν τι τῶν ἄλλων καὶ τοῦτο φλυαρεῖται ἡδέως, μετὰ\nτοὺς ἱππικούς, καὶ τὰ θέατρα, καὶ τὰ ᾄσματα, καὶ τὴν\n\nγαστέρα, καὶ τὰ ὑπὸ γαστέρα · οἷς καὶ τοῦτο μέρος τρυφῆς,\nἡ περὶ ταῦτα ἐρεσχελία καὶ κομψεία τῶν ἀντιθέσεων.\nτίνα δὲ φιλοσοφητέον, καὶ ἐπὶ πόσον ; ὅσα ἡμῖν ἐφικτά,\nκαὶ ἐφ’ ὅσον ἡ τοῦ ἀκούοντος ἕξις ἐφικνεῖται καὶ δύναμις·\n\nἵνα μὴ καθάπερ αἱ ὑπερβάλλουσαι τῶν φωνῶν, ἢ τῶν\nτροφῶν, τὴν ἀκοὴν βλάπτουσιν ἢ τὰ σώματα, — εἰ βούλει\nδέ, τῶν φορτίων τὰ ὑπὲρ δύναμιν τοὺς ὑποβαίνοντας, ἢ τὴν\nγῆν τῶν ὑετῶν οἱ σφοδρότεροι, — οὕτω δὴ καὶ οὗτοι τοῖς\n\nστερροῖς, ἵν οὕτως εἴπω, τῶν λόγων καταπιεσθέντες καὶ\nβαρυνθέντες ζημιωθεῖεν καὶ εἰς τὴν ἀρχαίαν δύναμιν.\n\nκαὶ οὐ λέγω τοῦτο μὴ δεῖν πάντοτε μεμνῆσθαι\nθεοῦ. μὴ πάλιν ἐπιφυέσθωσαν ἡμῖν οἱ πάντα εὔκολοι καὶ\nταχεῖς. μνημονευτέον γὰρ θεοῦ μᾶλλον ἢ ἀναπνευστέον·\n\nκαί, εἰ οἷόν τε τοῦτο εἰπεῖν, μηδὲ ἄλλο τι ἢ τοῦτο πρακτέον.\nκἀγὼ τῶν ἐπαινούντων εἰμὶ τὸν λόγον, ὃς μελετᾷν ἡμέρας\nκαὶ νυκτὸς διακελεύεται, καὶ ἑσπέρας καὶ πρωὶ καὶ μεσημβρίς\nδιηγεῖσθαι, καὶ εὐλογεῖν τὸν κύριον ἐν παντὶ καιρῷ·\nεἰ δεῖ καὶ τὸ Μωυσέως εἰπεῖν, κοιταζόμενον, διανστάμενον,\n\nὁδοιποροῦντα, ὅ τι οὖν ἄλλο πράττοντα, καὶ τῆ μνήμη\n\nτυποῦσθαι πρὸς καθαρότητα. ὥστε οὐ τὸ μεμνῆσθαι δίη.\nνεκῶς κωλύω, τὸ θεολογεῖν δέ· οὐδὲ τὴν θεολογίαν, ὥσπερ\nἀσεβές, ἀλλὰ τὴν ἀκαιρίαν· οὐδὲ τὴν διδασκαλίαν, ἀλλὰ\nτὴν ἀμετρίαν. ἢ μέλιτος μὲν πλησμονὴ καὶ κόρος ἔμετον\nἐργάζεται, καίπερ ὄντος μέλιτος, καὶ καιρὸς τῷ παντὶ\n\nπράγματι, ὡς Σολομῶντι κἀμοὶ δοκεῖ, καὶ τὸ καλὸν οὐ\nκαλόν, ὅταν μὴ καλῶς γίνηται, ὥσπερ ἄνθος ἐν χειμῶνι\nπαντελῶς ἄωρον, καὶ γυναιξὶ κόσμος ἀνδρεῖος, ἢ γυναικεῖος\nἀνδράσι, καὶ πένθει γεωμετρία, καὶ πότῳ δάκρυον, ἐνταῦθα\nδὲ μόνον τὸν καιρὸν ἀτιμάσομεν, οὗ μάλιστα τιμητέον τὸ\n\nεὔκαιρον ;\n\nΜηδαμῶς, ὦ φίλοι καὶ ἀδελφοί· ἀδελφοὺς γὰρ\nὑμᾶς ἔτι καλῶ, καίπερ οὐκ ἀδελφικῶς ἔχοντας· μὴ οὕτω\nδιανοώμεθα, μηδὲ καθάπερ ἵπποι θερμοὶ καὶ δυσκάθεκτοι,\nτὸν ἐπιβάτην λογισμὸν ἀπορρίψαντες, καὶ τὴν καλῶς\n\nἄγχουσαν εὐλάβειαν ἀποπτύσαντες, πόρρω τῆς νύσσης\nθέωμεν· ἀλλ’ εἴσω τῶν ἡμετέρων ὅρων φιλοσοφῶμεν, καὶ\nμὴ εἰς Αἴγυπτον ἐκφερώμεθα, μηδὲ εἰς Ἀσσυρίους κατασυ-\nρώμεθα, μηδὲ ᾄδωμεν τὴν ᾠδὴν κυρίου ἐπὶ γῆς ἀλλοτρίας,\n\nπάσης ἀκοῆς λέγω, ξένης τε καὶ ἡμετέρας, ἐχθρᾶς καὶ\nφιλίας, εὐγνώμονος καὶ ἀγνώμονος, ἢ λίαν ἐπιμελῶς τηρεῖ\nτὰ ἡμέτερα, καὶ βούλοιτο ἂν τὸν σπινθῆρα τῶν ἐν ἡμῖν\nκακῶν γενέσθαι φλόγα, ἐξάπτει τε καὶ ἀναρριπίζει καὶ εἰς\nοὐρανὸν αἴρει ταῖς παρ’ ἑαυτῆς αὔραις λανθάνουσα, καὶ\n\nποιεῖ τῆς Βαβυλωνίας φλογὸς τὰ κύκλῳ καταφλεγούσης\nὑψηλοτέραν. ἐπειδὴ γὰρ οὐκ ἐν τοῖς ἑαυτῶν δόγμασιν\nἔχουσι τὴν ἰσχύν, ἐν τοῖς ἡμετέροις σαθροῖς ταύτην θη-\nρεύουσι, καὶ διὰ τοῦτο, ὥσπερ αἰ μυῖαι τοῖς τραύμασιν,\n\nοὕτω τοῖς ἡμετέροις ἐπιτίθενται — εἴτε ἀτυχήμασι\nλέγειν, εἴτε ἁμαρτήμασιν. ἁλλ’ ἡμεῖς γε μὴ ἐπὶ πλεῖον\nἡμᾶς αὐτοὺς ἀγνοήσωμεν, μηδὲ τὸ περὶ ταῦτα κόσμιον\nἀτιμάσωμεν· ἀλλ’ εἰ μὴ τὴν ἔχθραν καταλύσασθαι δυνατόν,\nἐκεῖνό γε συμβῶμεν ἀλλήλοις, μυστικῶς τὰ μυστικὰ\n\nφθέγγεσθαι, καὶ ἁγίως τὰ ἅγια, καὶ μὴ ῥίπτειν εἰς βεβήλους\nἀκοὰς τὰ μὴ ἔκφορα, μηδὲ σεμνοτέρους ἡμῶν ἀποφαίνωμεν\nτοὺς προσκυνοῦντας τοῖς δαιμονίοις καὶ τῶν αἰσχρῶν\nμύθων καὶ πραγμάτων θεραπευτάς, οἲ θᾶττον ἂν τοῦ\nαἵματος ἢ λόγων ἔστιν ὧν μεταδοῖεν τοῖς ἀμυήτοις. ἀλλ’\n\nεἰδῶμεν, ὥσπερ ἐσθῆτος καὶ διαίτης καὶ γέλωτος καὶ\nβαδίσματος οὖσάν τινα κοσμιότητα, οὕτω καὶ λόγου καὶ\nσιωπῆς, ὅτι καὶ λόγον πρεσβεύομεν μετὰ τῶν ἄλλων τοῦ\nθεοῦ προσηγοριῶν καὶ δυνάμεων. ἔστω καὶ τὸ φιλόνεικον\nἡμῶν ἔννομον.\n\nΤί γέννησιν ἀκούει θεοῦ καὶ κτίσιν, καὶ θεὸν\nοὐκ ὄντων, καὶ τομὴν καὶ διαίρεσιν καὶ ἀνάλυσιν, ὁ πικρὸς\nτῶν λεγομένων ἀκροατής ; τί δικαστὰς τοὺς κατηγόρους\nκαθίζομεν; τί τὰ ξίφη τοῖς ἐχθροῖς ἐγχειρίξομεν ; πῶς,\n\nοἴει, δέξεται τὸν περὶ τούτων λόγον, ἢ μεθ’ οἵας τῆς διανοίας,\nὁ τὰς μοιχείας ἐπαινῶν καὶ τὰς παιδοΦθορίας, καὶ προσκυνῶν\nτὰ πάθη, καὶ μηδὲν ὑπὲρ τὸ σῶμα διανοηθῆναι\nδυνάμενος, ὁ χθὲς καὶ πρώην ἑαυτῷ στήσας θεούς, καὶ\nτούτους ἐπὶ τοῖς αἰσχίστοις γνῶ γνωριξομένους ; οὐχ ὑλικῶς ;\n\nοὐκ αἰσχρῶς; οὐκ ἀμαθῶς ; οὐχ ὡς εἴωθεν ; οὐ συνήγορον\nτῶν οἰκείων θεῶν καὶ παθῶν τὴν σὴν θεολογίαν ποιήσεται ;\nεἰ γὰρ αὐτοὶ ταῖς φωναῖς ταύταις ἐπηρεάζομεν, σχολῇ γ\nἂν ἐκείνους πείσαιμεν φιλοσοφεῖν ἐν τοῖς ἡμετέροις· καὶ εἰ\n\nπαρ’ ἑαυτῶν εἰσὶν ἐφευρεταὶ κακῶν, πότε ἂν τῶν διδομένων\nἀπόσχοιντο ; ταῦτα ἡμῖν ὁ πρὸς ἀλλήλους πόλεμος. ταῦτα\nοἱ πλεῖον ὑπὲρ τοῦ λόγου μαχόμενοι, ἢ ὅσον ἀρέσκει τῷ\nΛόγῳ, καὶ ταὐτὸν πάσχοντες τοῖς μαινομένοις, οἲ τοὺς\nἰδίους οἴκους ἀνάπτουσιν, ἢ τοὺς παῖδας σπαράττουσιν,\n\nἢ τοὺς γονέας περιωθοῦσιν, ὡς ἀλλοτρίους νομίζοντες.\n\n'Eπεὶ δὲ ἀπεσκευασάμεθα τοῦ λόγου τὸ ἀλλότριον,\nκαὶ εἰς τὴν ἀγέλην τῶν χοίρων ἀπεπεμψάμεθα τὸν πολὺν\nλεγεῶνα κατὰ βυθῶν ὦν χωρήσαντα, ὃ δεύτερόν ἐστι, πρὸς\nἡμᾶς αὐτοὺς ἴδωμεν, καὶ ξέσωμεν εἰς κάλλος, ὥσπερ ἀνδρι-\n\nἄντα, τὸν θεόλογον. ἐκεῖνο δὲ πρῶτον λογισώμεθα, τίς ἡ\nτοσαύτη περὶ τὸν λόγον φιλοτιμία καὶ γλωσσαλγία ; τίς\n\nἢ καινὴ νόσος αὕτη καὶ ἀπληστία ; τί τὰς χεῖρας δήσαντες\nτὰς γλώσσας ὡπλίσαμεν ; οὐ φιλοξενίαν ἐπαινοῦμεν ; οὐ\nφιλαδελφίαν, οὐ φιλανδρίαν, οὐ παρθενίαν, οὐ πτωχοτροΦίαν\nθαυμάζομεν ; οὐ ψαλμῳδίαν, οὐ πάννυχον στάσιν, οὐ\n\nδάκρυον ; οὐ τὸ σῶμα νηστείαις ὑποπιέζομεν ; οὐ δι’ εὐχῆς\nπρὸς θεὸν ἐκδημοῦμεν \" οὐ τῷ κρείττονι τὸ χεῖρον ὑποζεύγνυμεν,\nτὸν χοῦν λέγω τῷ πνεύματι, ὡς ἂν οἱ τῷ κράματι\nδικαίως δικάζοντες ; οὐ μελέτην θανάτου τὸν βίον ποιούμεθα;\nοὐ τῶν παθῶν δεσπόται καθιστάμεθα, μεμνημένοι\n\nτῆς ἄνωθεν εὐγενείας ; οὐ θυμὸν τιθασσεύομεν ἐξοιδοῦντα\nκαὶ ἀγριαίνοντα ; οὐκ ἔπαρσιν κάτα βάλλουσαν, οὐ λύπην\nἀλόγιστον, οὐχ ἡδονὴν ἀπαίδευτον, οὐ γέλωτα πορνικόν,\nοὐκ ὄψιν ἄτακτον, οὐκ ἀκοὴν ἄπληστον, οὐ λόγον ἄμετρον,\nοὐ διάνοιαν ἔκτοπον, οὐχ ὅσα παρ’ ἡμῶν ὁ πονηρὸς καθ’\n\nἡμῶν λαμβάνει, τὸν διὰ τῶν θυρίδων, ὡς ἡ γραφή φησιν,\n\nεἴτουν αἰσθητηρίων, εἰσάγων θάνατον; πᾶν μὲν οὖν τοὐναντίον,\nκαὶ τοῖς ἄλλων πάθεσιν ἐλευθερίαν δεδώκαμεν, ὥσπερ\nοἱ βασιλεῖς τὰς ἐπινικίους ἀφέσεις, μόνον ἂν πρὸς ἡμᾶς\nνεύωσι, καὶ κατὰ θεοῦ φέρωνται θρασύτερον· καὶ κακὸν\nοὐ καλοῦ πράγματος μισθὸν ἀντιδίδομεν, τῆς ἀσεβείας τὴν\n\nπαρρησίαν.\n\nΚαίτοιγε, ὦ διαλεκτικὲ καὶ λάλε, ἐρωτήσω σέ τι\nμικρόν· Σὺ δὲ ἀπόκριναί, φησι τῷ Ἰὼβ ὁ διὰ λαίλαπος καὶ\nνεφῶν χρηματίζων. πότερον πολλαὶ μοναὶ παρὰ τῷ Θεῷ,\nὅπερ ἀκούεις, ἢ μία; πολλαί, δώσεις δηλαδή, καὶ οὐ μία.\n\nπότερον δὲ πληρωθῆναι δεῖ πάσας, ἢ τὰς μέν, τὰς δὲ οὐ,\nὡς εἶναι κενὰς καὶ μάτην ἡτοιμασμένας; ναὶ πάσας· οὐδὲν\nγὰρ εἰκῇ τῶν παρὰ θεοῦ γενομένων. ταύτην δὲ ὅ τί\nποτε θήσεις τὴν μονήν, ἔχοις ἂν εἰπεῖν; ἄρα τὴν ἐκεῖθεν\n\nἀνάπαυσίν τε καὶ δόξαν τὴν ἀποκειμένην τοῖς μακαρίοις,\nἢ ἄλλο τι; οὐκ ἄλλο ἢ τοῦτο. ἐπειδὴ τοῦτο ὡμολογήσαμεν,\nκἀκεῖνο προσεξετάσωμεν. ἔστι τι τὸ ταύτας\nπροξενοῦν τὰς μονάς, ὡς ὁ ἐμὸς λόγος, ἢ οὐδέν ; ἔστι\n\nπάντως. τί τοῦτο; τὸ διαφόρους εἶναι πολιτείας καὶ\nπροαιρέσεις, καὶ ἄλλην ἀλλαχοῦ φέρειν κατὰ τὴν ἀναλογίαν\nτῆς πίστεως, ὅπερ καὶ ὁδοὺς ὀνομάζομεν. πάσας οὖν\nὁδευτέον, ἢ τινὰς τῶν ὁδῶν τούτων ; εἰ μὲν οἷόν τε τὸν\nαὐτόν, ἁπάσας· εἰ δὲ μή, ὅτι πλείστας· εἰ δὲ μή, τινάς·\n\nεἰ δὲ μηδὲ τοῦτο, μέγα κἂν εἰ μίαν διαφερόντως, ὥς γέ\nμοι φαίνεται. ὀρθῶς τοῦτο ὑπολαμβάνεις. τί οὖν; ὅταν\nἀκούσῃς μίαν ὁδὸν εἶναι, καὶ ταύτην στενήν, τί σοι φαίνεται\nδηλοῦν ὁ λόγος ; μίαν μὲν διὰ τὴν ἀρετήν· μία γάρ, κἂν\nεἰς πολλὰ σχίζηται· στενὴν δὲ διὰ τοὺς ἱδρῶτας καὶ τὸ\n\nμὴ πολλοῖς εἶναι βατήν, ὡς πρὸς τὸ πλῆθος τῶν ἐναντίων\nκαὶ ὅσοι διὰ τῆς κακίας ὁδεύουσιν. οὕτω κἀμοὶ δοκεῖ.\nτί οὖν, ὦ βέλτιστε, εἴπερ τοῦτο οὕτως ἔχει, ὥσπερ τινὰ\nπενίαν καταγνόντες τοῦ ἡμετέρου λόγου, πάσας τὰς ἄλλας\nὁδοὺς ἀφέντες, πρὸς μίαν ταύτην φέρεσθε καὶ ὠθεῖσθε τὴν\n\nδιὰ λόγου καὶ θεωρίας, ὡς μὲν αὐτοὶ οἴεσθε, ὡς δὲ ἐγώ φημι,\nἀδολεσχίας καὶ τερατείας ; ἐπιτιμάτω Παῦλος ὑμῖν, τοῦτο\nπικρῶς ὀνειδίζων μετὰ τὴν ἀπαρίθμησιν τῶν χαρισμάτων,\nἐν οἷς φησί· Μῆ πάντες ἀπόστολοι ; μὴ πάντες προφῆται ;\nκαὶ τὰ ἑξῆς.\n\nἝστω δέ· ὑψηλὸς σύ, καὶ ὑψηλῶν πέρα, καὶ ὑπὲρ\nτὰς νεφέλας, εἰ βούλει, ὁ τῶν ἀθεάτων θεατής, ὁ τῶν\n\nἀρρήτων ἀκροατής, ὁ μετὰ Ἠλίαν μετάρσιος, καὶ ὁ μετὰ\nΜωυσέα θεοφανείας ἠξιωμένος, καὶ μετὰ Παῦλον οὐράνιος·\nτί καὶ τοὺς ἄλλους αὐθήμερον, πλάττεις ἁγίους, καὶ χειροτονεῖς\nθεολόγους, καὶ οἷον ἐμπνεῖς τὴν παίδευσιν, καὶ\n\nπεποίηκας λογίων ἀμαθῶν πολλὰ συνέδρια; τί τοῖς ἀραχνίοις\nὑφάσμασιν ἐνδεσμεῖς τοὺς ἀσθενεστέρους, ὡς δή τι\nσοφὸν καὶ μέγα; τί σφηκιὰς ἐγείρεις κατὰ τῆς πίστεως;\nτί σχεδιάζεις ἡμῖν διαλεκτικῶν ἀνάδοσιν, ὥσπερ οἱ μῦθοι\n\ndoubtful whether ὑψ. is neut. or\nmasc., ‘beyond the heights,’ or ‘beyond\nthe high ones.’\n\nπάλαι τοὺς γίγαντας; τί τῶν ἀνδρῶν ὅσον κοῦφον καὶ\nἄνανδρον, ὥσπερ τινὰ συρφετόν, εἰς μίαν χαράδραν συναγαγών,\nκαὶ κολακείᾳ πλέον θηλύνας, καινὸν ἀσεβείας ἐργαστήριον\nἐδημιούργησας, οὐκ ἀσόφως τὴν ἄνοιαν αὐτῶν\nἐκκαρπούμενος;\n\nἈντιλέγεις καὶ τούτοις; καὶ οὐδαμοῦ σοι τἄλλα; καὶ\nτὴν γλῶσσαν δεῖ δυναστεύειν πάντως, καὶ οὐ κατέχεις τὴν\nὠδῖνα τοῦ λόγου; ἔχεις καὶ ἄλλας ὑποθέσεις πολλάς τε\nκαὶ φιλοτίμους. ἐκεῖ τρέψον μετὰ τοῦ χρησίμου τὴν νόσον.\n10. βάλλε μοι Πυθαγόρου τὴν σιωπήν, καὶ τοὺς κυάμους\n\nτοὺς Ὀρφικούς, καὶ τὴν περὶ τὸ Αὐτὸς ἔφα καινοτέραν\nἀλαζονείαν. βάλλε μοι Πλάτωνος τὰς ἰδέας, καὶ τὰς\nμετενσωματώσεις καὶ περιόδους τῶν ἡμετέρων ψυχῶν, καὶ\nτὰς ἀναμνήσεις, καὶ τοὺς οὐ καλοὺς διὰ τῶν καλῶν σωμάτων\n\nἐπὶ ψυχὴν ἔρωτας· Ἐπικούρου τὴν ἀθείαν, καὶ τὰς\n\nἀτόμους, καὶ τὴν ἀφιλόσοφον ἡδονήν· Ἀριστοτέλους τὴν\nμικρολόγον πρόνοιαν, καὶ τὸ ἔντεχνον, καὶ τοὺς θνητοὺς\nπερὶ ψυχῆς λόγους, καὶ τὸ ἀνθρωπικὸν τῶν δογμάτων·\nτῆς Στοᾶς τὴν ὀφρύν, τῶν Κυνῶν τὸ λίχνον τε καὶ ἀγοραῖον.\nβάλλε μοι τὸ κενόν, τὸ πλῆρες τῶν ληρημάτων, ὅσα περὶ\n\nθεῶν ἢ θυσιῶν, περὶ εἰδώλων, περὶ δαιμόνων ἀγαθῶν τε καὶ\nκακοποιῶν, ὅσα περὶ μαντείας, θεαγωγίας, ψυχαγωγίας,\n\nἄστρων δυνάμεως, τερατεύονται. εἰ δὲ σὺ ταῦτα μὲν\nἀπαξιοῖς λόγου, ὡς μικρά τε καὶ πολλάκις ἐληλεγμένα,\nπερὶ δὲ τὰ σὰ στρέφῃ, καὶ ζητεῖς τὸ ἐν τούτοις φιλότιμον\nἐγώ σοι κἀνταῦθα παρέξομαι πλατείας ὁδούς. φιλοσόφει\n\nμοι περὶ κόσμου ἢ κόσμων, περὶ ὕλης, περὶ ψυχῆς, περὶ\nλογικῶν φύσεων βελτιόνων τε καὶ χειρόνων, περὶ ἀναστάσεως,\nκρίσεως, ἀνταποδόσεως, χριστοῦ παθημάτων. ἐν\nτούτοις γὰρ καὶ τὸ ἐπιτυγχάνειν οὐκ ἄχρηστον, καὶ τὸ\nδιαμαρτάνειν ἀκίνδυνον. θεῷ δὲ ἐντευξόμεθα, νῦν μὲν\n\nὀλίγα, μικρὸν δὲ ὕστερον ἴσως τελεώτερον, ἐν αὐτῷ χριστῷ\nἸησοῦ τῷ κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.\n\nΘEΟΑΟΓΙKΟΣ ΔΕΥTΕΡΟΣ.\n\nΠΕΡΙ ΘΕΟΛΟΓΙΑΣ.\n\nἘπειδὴ ἀνεκαθήραμεν τῷ λόγῳ τὸν θεόλογον, οἷόν\nτε εἶναι χρὴ διελθόντες, καὶ οἷστισι φιλοσοφητέον, καὶ\nἡνίκα, καὶ ὅσον·—ὅτι ὡς οἷόν τε καθαροῖς, ἵνα φωτὶ καταλαμβάνηται\nφῶς· καὶ τοῖς ἐπιμελεστέροις, ἵνα μὴ ἄγονος\nἦ εἰς ἄγονον χώραν ἐμπίπτων ὁ λόγος· καὶ ὅταν γαλήνην\n\nἔχωμεν ἔνδον ἀπὸ τῆς ἔξω περιφορᾶς, ὥστε μή, καθάπερ\nοἱ λυττῶντες, τῷ πνεύματι διακόπτεσθαι· καὶ ὅσον ἐχωρήσαμεν,\nἢ χωρούμεθα· —ἐπειδὴ ταῦτα οὕτω, καὶ ἐνεώσαμεν\nἑαυτοῖς θεῖα νεώματα, ὥστε μὴ σπείρειν ἐπ’ ἀκάνθαις, καὶ\nτὸ πρόσωπον τῆς γῆς ὡμαλίσαμεν, τῆ γραφῇ τυπωθέντες\n\nτε καὶ τυπώσαντες· φέρε, τοῖς τῆς θεολογίας ἤδη προσβῶμεν\nλόγοις, προστησάμενοι τοῦ λόγου τὸν πατέρα, καὶ\n\nτὸν υἱόν, καὶ τὸ πνεῦμα τὸ ἅγιον, περὶ ὧν ὁ λόγος, ὥστε\nτὸν μὲν εὐδοκεῖν, τὸν δὲ συνεργεῖν, τὸ δὲ ἐμπνεῖν· μᾶλλον\nδὲ μίαν ἐκ τῆς μιᾶς θεότητος γενέσθαι τὴν ἔλλαμψιν\nἑνικῶς διαιρουμένην, καὶ συναπτομένην διαιρέτως, ὃ καὶ\n\nπαράδοξον.\n\nἈνιόντι δέ μοι προθύμως ἐπὶ τὸ ὄρος, ἢ τό γε\nἀληθέστερον εἰπεῖν, προθυμουμένῳ τε ἅμα καὶ ἀγωνιῶντι,\nτὸ μὲν διὰ τὴν ἐλπίδα, τὸ δὲ διὰ τὴν ἀσθένειαν, ἵνα τῆς\nνεφέλης εἴσω γένωμαι, καὶ θεῷ συγγένωμαι τοῦτο γὰρ\n\nκελεύει θεός), εἰ μέν τις Ἀαρών, συνανίτω καὶ στηκέτω\nπλησίον, κἂν ἔξω μένειν τῆς νεφέλης δέῃ, τοῦτο δεχόμενος.\nεἰ δέ τις Ναδάβ, ἢ Ἀβιούδ, ἢ τῆς γερουσίας, ἀνίτω μέν,\nἀλλὰ στηκέτω πόρρωθεν, κατὰ τὴν ἀξίαν τῆς καθάρσεως.\nεἰ δέ τις τῶν πολλῶν καὶ ἀναξίων ὕψους τοιούτου καὶ\n\nθεωρίας, εἰ μὲν ἄναγνος πάντῃ, μηδὲ προσίτω, οὐ γὰρ\nἀσφαλές· εἰ δὲ πρόσκαιρα γοῦν ἡγνισμένος, κάτω μενέτω,\nκαὶ μόνης ἀκουέτω τῆς φωνῆς καὶ τῆς σάλπιγγος, τῶν\nψιλῶν τῆς εὐσεβείας ῥημάτων· καπνιζόμενόν τε τὸ ὄρος\nβλεπέτω καὶ καταστραπτόμενον, ἀπειλήν τε ὁμοῦ καὶ\n\nθαῦμα τοῖς ἀνιέναι μὴ δυναμένοις. εἰ δέ τις θηρίον ἐστὶ\n\nπονηρὸν καὶ ἀνήμερον καὶ ἀνεπίδεκτον πάντῃ λόγων\nθεωρίας καὶ θεολογίας, μὴ ἐμφωλευέτω ταῖς ὕλαις κακούργως\nκαὶ κακοηθῶς, ἵνα τινὸς λάβηται δόγματος ἢ ῥήματος,\nἀθρόως προσπηδῆσαν, καὶ σπαράξῃ τοὺς ὑγιαίνοντας λόγους\nταῖς ἐπηρείαις, ἀλλ’ ἔτι πόρρωθεν στηκέτω, καὶ ἀποχωρείτω\n\nτοῦ ὄρους, ἢ λιθοβοληθήσεται, καὶ συντριβήσεται, καὶ\nἀπολεῖται κακῶς κακός· λίθοι γὰρ τοῖς θηριώδεσιν οἱ\nἀληθεῖς λόγοι καὶ στερροί. εἴτε πάρδαλις εἴη, συναποθνησκέτω\nτοῖς ποικίλμασιν· εἴτε λέων ἁρπάζων καὶ ὠρυόμενος\nκαὶ ζητῶν ἥντινα βρῶσιν ποιήσεται τῶν ἡμετέρων\n\nψυχῶν ἢ λέξεων· εἴτε σῦς καταπατῶν τοὺς καλούς τε καὶ\nδιαυγεῖς μαργαρίτας τῆς ἀληθείας· εἴτε λύκος Ἀραβικὸς\nκαὶ ἀλλόφυλος, ἢ καὶ τούτων ὀξύτερος τοῖς σοφίσμασιν·\nεἴτε ἀλώπηξ, δολερά τις ψυχὴ καὶ ἄπιστος, καὶ ἄλλοτε\nἄλλη, τοῖς καιροῖς καὶ ταῖς χρείαις συμμορφουμένη, ἢν\n\nνεκρὰ τρέφει καὶ ὀδωδότα σώματα, ἢ ἀμπελῶνες μικροί,\n\nτῶν μεγάλων διαπεφευγότων· εἴτε τι ἄλλο τῶν ὠμοβόρων,\nκαὶ ἀποβλήτων τῷ νόμῳ, καὶ οὐ καθαρῶν εἰς βρῶσίν τε\nκαὶ ἀπόλαυσιν. βούλεται γὰρ τούτων ἀπ’ ἀποχωρήσας ὁ\nλόγος οὕτω πλαξὶ στερραῖς καὶ λιθίναις ἐγγράφεσθαι, καὶ\n\nταύταις ἀμφοτέρωθεν, διά τε τὸ φαινόμενον τοῦ νόμου καὶ\nτὸ κρυπτόμενον· τὸ μὲν τοῖς πολλοῖς καὶ κάτω μένουσι,\nτὸ δὲ τοῖς ὀλίγοις καὶ ἄνω φθάνουσιν.\n\nΤί τοῦτο ἔπαθον, ὦ φίλοι καὶ μύσται καὶ τῆς\nἀληθείας συνερασταί; ἔτρεχον μὲν ὡς θεὸν καταληψόμενος,\n\nμένος, καὶ οὕτως ἀνῆλθον ἐπὶ τὸ ὄρος, καὶ τὴν νεφέλην\nδιέσχον, εἴσω γενόμενος ἀπὸ τῆς ὕλης καὶ τῶν ὑλικῶν, καὶ\nεἰς ἐμαυτὸν ὡς οἷόν τε συστραφείς. ῥαφείς. ἐπεὶ δὲ προσέβλεψα,\nμόλις εἶδον θεοῦ τὰ ὀπίσθια· καὶ τοῦτο τῆ πέτρᾳ σκεπασθείς,\n\nτῷ σαρκωθέντι δι’ ἡμᾶς θεῷ Λόγῳ· καὶ μικρὸν διακύψας,\nοὐ τὴν πρώτην τε καὶ ἀκήρατον φύσιν, καὶ ἑαυτῇ, λέγω δὴ\nτῆ τριάδι, γινωσκομένην, καὶ ὅση τοῦ πρώτου καταπετάσματος\nεἴσω μένει καὶ ὑπὸ τῶν Χερουβὶμ συγκαλύπτεται,\nἀλλ’ ὅση τελευταία καὶ εἰς ἡμᾶς φθάνουσα. ἡ δέ ἐστιν,\n\nὅσα ἐμὲ γινώσκειν, ἡ ἐν τοῖς κτίσμασι καὶ τοῖς ὑπ’ αὐτοῦ\nπροβεβλημένοις καὶ διοικουμένοις μεγαλειότης, ἤ, ὡς ὁ\nθεῖος Δαβὶδ ὀνομάζει, μεγαλοπρέπεια. ταῦτα γὰρ θεοῦ\nτὰ ὀπίσθια, ὅσα μετ’ ἐκεῖνον ἐκείνου γνωρίσματα, ὥσπερ\nαἱ καθ’ ὑδάτων ἡλίου σκιαὶ καὶ εἰκόνες ταῖς σαθραῖς ὄψεσι\n\nπαραδεικνῦσαι τὸν ἥλιον, ἐπεὶ μὴ αὐτὸν προσβλέπειν οἷόν\nτε, τῷ ἀκραιφνεῖ τοῦ φωτὸς νικῶντα τὴν αἴσθησιν. οὕτως\nοὖν θεολογήσεις, κἂν ἦς Μωυσῆς καὶ Φαραὼ θεός, κἂν\nμέχρι τρίτου κατὰ τὸν Παῦλον οὐρανοῦ φθάσῃς, καὶ\n\nἀκούσῃς ἄρρητα ῥήματα· κἂν ὑπὲρ ἐκεῖνον γένη, ἀγγελικῆς\nτινὸς ἢ ἀρχαγγελικῆς στάσεως τε καὶ τάξεως ἠξιωμένος.\nκἂν γὰρ οὐράνιον ἅπαν, κἂν ὑπερουράνιόν τι, καὶ πολὺ τὴν\nφύσιν ὑψηλότερον ἡμῶν ἦ, καὶ ἐγγυτέρω θεοῦ, πλέον\nἀπέχει θεοῦ καὶ τῆς τελείας καταλήψεως, ἢ ὅσον ἡμῶν\n\nὑπεραίρει τοῦ συνθέτου καὶ ταπεινοῦ καὶ κάτω βρίθοντος\nκράματος.\n\nἈρκτέον οὖν οὕτω πάλιν. θεὸν νοῆσαι μὲν\nχαλεπόν· φράσαι δὲ ἀδύνατον, ὥς τις τῶν παρ’ Ἕλλησι\nθεολόγων ἐφιλοσόφησεν,—οὐκ ἀτέχνως ἐμοὶ δοκεῖν, ἵνα καὶ\n\nκατειληφέναι δόξη τῷ χαλεπὸν εἰπεῖν, καὶ διαφύγῃ τῷ\nἀνεκφράστῳ τὸν ἔλεγχον. ἀλλὰ φράσαι μὲν ἀδύνατον, ὡς\nὁ ἐμὸς λόγος, νοῆσαι δὲ ἀδυνατώτερον. τὸ μὲν γὰρ νοηθὲν\n\nτάχα ἂν λόγος δηλώσειεν, εἰ καὶ μὴ μετρίως, ἁλλ’ ἀμυδρῶς\nγε, τῷ μὴ πάντη τὰ ὦτα διεφθαρμένῳ καὶ νωθρῷ τὴν\nδιάνοιαν. τὸ δὲ τοσοῦτον πρᾶγμα τῇ διανοίᾳ περιλαβεῖν\nπάντως ἀδύνατον καὶ ἀμήχανον, μὴ ὅτι τοῖς καταβεβλακευμένοις,\nκαὶ κάτω νεύουσιν, ἀλλὰ καὶ τοῖς λίαν ὑψηλοῖς\n\nτε καὶ φιλοθέοις, καὶ ὁμοίως πάσῃ γεννητῇ φύσει, καὶ οἷς\nὁ ζόφος οὗτος ἐπιπροσθεῖ καὶ τὸ παχὺ τοῦτο σαρκίον\nπρὸς τὴν τοῦ ἀληθοῦς κατανόησιν. οὐκ οἶδα δέ, εἰ μὴ καὶ\nταῖς ἀνωτέρω καὶ νοεραῖς φύσεσιν, αἳ διὰ τὸ πλησίον εἶναι\nθεοῦ, καὶ ὅλῳ τῷ φωτὶ καταλάμπεσθαι, τυχὸν ἂν καὶ\n\nτρανοῖντο, εἰ καὶ μὴ πάντη, ἀλλ’ ἡμῶν γε τελεώτερόν τε\nκαὶ ἐκτυπώτερον, καὶ ἄλλων ἄλλαι πλεῖον ἢ ἔλαττον,\nκατὰ τὴν ἀναλογίαν τῆς τάξεως.\n\nΤοῦτο μὲν οὖν ἐνταῦθα κείσθω· τὸ δὲ ἡμέτερον,\n\nοὐχ ἡ εἰρήνη τοῦ θεοῦ μόνον ὑπερέχει πάντα νοῦν καὶ\nκατάληψιν, οὐδὲ ὅσα τοῖς δικαίοις ἐστὶν ἐν ἐπαγγελίαις\nἀποκείμενα, τὰ μήτε ὀφθαλμοῖς ὁρατά, μήτε ὠσὶν ἀκουστά,\nμήτε διανοίᾳ θεωρητά, κατὰ μικρὸν γοῦν, οὐδὲ ἡ τῆς\n\nκτίσεως ἀκριβὴς κατανόησις· καὶ γὰρ καὶ ταύτης πείσθητι\nτὰς σκιὰς ἔχειν μόνον, ὅταν ἀκούσῃς· ὄψομαι τοὺς οὐρανούς,\nἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, καὶ\nτὸν ἐν αὐτοῖς πάγιον λόγον· ὡς οὐχὶ νῦν ὁρῶν, ὀψόμενος\nδὲ ἔστιν ὅτε· ἀλλὰ πολὺ πρὸ τούτων ἡ ὑπὲρ ταῦτα, καὶ\n\nἐξ ἧς ταῦτα, φύσις ἄληπτός τε καὶ ἀπερίληπτος· λέγω δέ,\nοὐχ ὅτι ἔστιν, ἀλλ’ ἥτις ἐστίν. οὐ γὰρ κενὸν τὸ κήρυγμα\nἡμῶν, οὐδὲ ματαία ἡ πίστις ἡμῶν, οὐδὲ τοῦτό ἐστιν ὃ\nδογματίζομεν· μὴ πάλιν τὴν εὐγνωμοσύνην ἡμῶν ἀθείας\nλάβῃς ἀρχὴν καὶ συκοφαντίας, καὶ κατεπαρθῇς ὡς ὁμολο-\n\nγούντων τὴν ἄγνοιαν. πλεῖστον γὰρ διαφέρει τοῦ εἶναί τι\nπεπεῖσθαι τὸ τί ποτέ ἐστι τοῦτο εἰδέναι.\n\nτοῦ μὲν γὰρ εἶναι θεόν, καὶ τὴν πάντων ποιητικήν\nτε καὶ συνεκτικὴν αἰτίαν, καὶ ὄψις διδάσκαλος, καὶ ὁ\nφυσικὸς νόμος· ἡ μὲν τοῖς ὁρωμένοις προσβάλλουσα, καὶ\n\nπεπηγόσι καλῶς καὶ ὁδεύουσι, καὶ ἀκινήτως, ἵνα οὕτως\nεἴπω, κινουμένοις καὶ φερομένοις· ὁ δὲ διὰ τῶν ὁρωμένων\nκαὶ τεταγμένων τὸν ἀρχηγὸν τούτων συλλογιζόμενος.\nπῶς γὰρ ἂν καὶ ὑπέστη τόδε τὸ πᾶν, ἢ συνέστη, μὴ θεοῦ\nτὰ πάντα καὶ οὐσιώσαντος καὶ συνέχοντος; οὐδὲ γὰρ\n\nκιθάραν τις ὁρῶν κάλλιστα ἠσκημένην καὶ τὴν ταύτης\nεὐαρμοστίαν καὶ εὐταξίαν, ἢ τῆς κιθαρῳδίας αὐτῆς ἀκούων,\nἄλλο τι ἢ τὸν τῆς κιθάρας δημιουργὸν καὶ τὸν κιθαρῳδὸν\nἐννοήσει, καὶ πρὸς αὐτὸν ἀναδραμεῖται τῆ διανοίᾳ, κἂν\nἀγνοῶν τύχη ταῖς ὄψεσιν. οὕτω καὶ ἡμῖν τὸ ποιητικὸν\n\nδῆλον, καὶ τὸ κινοῦν καὶ τηροῦν τὰ πεποιημένα, κἂν μὴ\nδιανοίᾳ περιλαμβάνηται· καὶ λίαν ἀγνώμων ὁ μὴ μέχρι\nτούτων προιὼν ἑκουσίως καὶ ταῖς φυσικαῖς ἑπόμενος ἀποδείξεσιν.\nἀλλ’ οὐδὲ τοῦτο εἶναι θεόν, ὅπερ ἐφαντάσθημεν,\n\nἢ ἀνετυπωσάμεθα, ἢ λόγος ὑπέγραψεν. εἰ δέ τις ἐν\nπερινοίᾳ τούτου ποτὲ κἂν ἐπὶ ποσὸν ἐγένετο, τίς ἡ ἀπόδειξις;\nτίς οὕτως εἰς ἔσχατον σοφίας ἀφίκετο; τίς τοσούτου\nχαρίσματος ἠξιώθη ποτέ; τίς οὕτω τὸ στόμα τῆς διανοίας\n\nἤνοιξε καὶ εἵλκυσε πνεῦμα, ἵνα τῷ τὰ πάντα ἐρευνῶντι\nκαὶ γινώσκοντι καὶ τὰ βάθη τοῦ θεοῦ πνεύματι θεὸν\nκαταλάβῃ, καὶ μηκέτι τοῦ πρόσω δέηται, τὸ ἔσχατον\nὀρεκτὸν ἔχων ἤδη, καὶ εἰς ὃ πᾶσα σπεύδει καὶ πολιτεία\nτοῦ ὑψηλοῦ καὶ διάνοια;\n\nΤί γάρ ποτε ὑπολήψῃ τὸ θεῖον, εἴπερ ὅλαις ταῖς\nλογικαῖς πιστεύεις ἐφόδοις; ἢ πρὸς τί σε ὁ λόγος ἀνάξει\nβασανιζόμενος, ὦ φιλοσοφώτατε σὺ καὶ θεολογικώτατε\nκαὶ καυχώμενε εἰς τὰ ἄμετρα; πότερον σῶμα; καὶ πῶς\nτὸ ἄπειρον, καὶ ἀόριστον, καὶ ἀσχημάτιστον, καὶ ἀναφές,\n\nκαὶ ἀόρατον; ἢ καὶ ταῦτα σώματα; τῆς ἐξουσίας· οὐ\nγὰρ αὕτη φύσις σωμάτων. ἢ σῶμα μέν, οὐχὶ ταῦτα δέ;\nτῆς παχύτητος· ἵνα μηδὲν πλέον ἡμῶν ἔχη τὸ θεῖον.\nπῶς γὰρ σεπτόν, εἰ περιγραπτόν; ἢ πῶς φεύξεται τὸ ἐκ\nστοιχείων συγκεῖσθαι καὶ εἰς αὐτὰ πάλιν ἀναλύεσθαι, ἢ\n\nκαὶ ὅλως λύεσθαι; σύνθεσις γὰρ ἀρχὴ μάχης· μάχη δὲ\nδιαστάσεως· ἡ δὲ λύσεως· λύσις δὲ ἀλλότριον πάντῃ\nθεοῦ καὶ τῆς πρώτης φύσεως. οὐκ οὖν διάστασις, ἵνα μὴ\nλύσις· οὐδὲ μάχη, ἵνα μὴ διάστασις· οὐδὲ σύνθεσις, ἵνα\n\nμὴ μάχη· διὰ τοῦτο οὐδὲ σῶμα, ἵνα μὴ σύνθεσις. ἐκ τῶν\nτελευταίων ἐπὶ τὰ πρῶτα ὁ λόγος ἀνιὼν οὕτως ἵσταται.\n\nἨὼς δὲ καὶ σωθήσεται τὸ διὰ πάντων διήκειν καὶ\nπληροῦν τὰ πάντα θεόν, κατὰ τό· Οὐχὶ τὸν οὐρανὸν καὶ\nτὴν γῆν ἐγὼ πληρῶ; λέγει κύριος, καί· Ηνεῦμα κυρίου\n\nπεπλήρωκε τὴν οἰκουμένην, εἰ τὸ μὲν περιγράφοι, τὸ δὲ\nπεριγράφοιτο; ἢ γὰρ διὰ κενοῦ χωρήσει τοῦ παντός, καὶ\nτὰ πάντα οἰχήσεται ἡμῖν, ἵν ὑβρισθῇ θεός, καὶ σῶμα\nγενόμενος, καὶ οὐκ ἔχων ὅσα πεποίηκεν· ἢ σῶμα ἐν\nσώμασιν ἔσται, ὅπερ ἀδύνατον· ἢ πλακήσεται καὶ ἀντι-\n\nπαρατεθήσεται, ὥσπερ ὅσα τῶν ὑγρῶν μίγνυται, καὶ τὸ\nμὲν τέμνει, ὑπὸ δὲ τοῦ τμηθήσεται, ὃ καὶ τῶν Ἐπικουρείων\nἀτόμων ἀτοπώτερόν τε καὶ γραωδέστερον· καὶ οὕτω διαπεσεῖται\nἡμῖν, καὶ σῶμα οὐχ ἕξει, οὐδὲ πῆξίν τινα, ὁ περὶ\nτοῦ σώματος λόγος. εἰ δὲ ἄυλον φήσομεν, εἰ μὲν τὸ\n\nπέμπτον, ὥς τισιν ἔδοξε, καὶ τὴν κύκλῳ φορὰν φερόμενον,\nἔστω μὲν ἄυλόν τι καὶ πέμπτον σῶμα, εἰ βούλονται δέ,\nκαὶ ἀσώματον, κατὰ τὴν αὐτόνομον αὐτῶν τοῦ λόγου\nφορὰν καὶ ἀνάπλασιν· οὐδὲν γὰρ νῦν περὶ τούτου διοίσομαι.\n\nκατὰ τί δὲ τῶν κινουμένων ἔσται καὶ φερομένων, ἵνα μὴ\nλέγω τὴν ὕβριν, εἰ τὰ αὐτὰ τοῖς πεποιημένοις ὁ πεποιηκὼς\nκινηθήσεται, καὶ τοῖς φερομένοις ὁ φέρων, εἴ γε καὶ τοῦτο\nδώσουσι; τί δὲ τὸ τοῦτο πάλιν κινοῦν; τί δὲ τὸ τὸ πᾶν\n\nκινοῦν; κἀκεῖνο τί; καὶ τί πάλιν ἐκεῖνο; καὶ τοῦτο εἰς\nἄπειρον. πῶς δὲ οὐκ ἐν τόπῳ πάντως, εἴ γε φερόμενον;\nεἰ δὲ ἄλλο τι παρὰ τὸ πέμπτον φήσουσιν, εἰ μὲν ἀγγελικόν,\nπόθεν ὅτι ἄγγελοι σώματα, καὶ τίνα ταῦτα; καὶ πόσον\nὑπὲρ ἄγγελον εἴη θεός, οὗ λειτουργὸς ἄγγελος; εἰ δὲ\n\nὑπὲρ ταῦτα, πάλιν εἰσήχθη σωμάτων ἐσμὸς ἀλόγιστος,\nκαὶ φλυαρίας βυθός, οὐδαμοῦ στῆναι δυνάμενος.\n\nΟὕτω μὲν οὖν οὐ σῶμα ἡμῖν ὁ θεός. οὐδὲ γὰρ\nἤδη τις τοῦτο τῶν θεοπνεύστων ἢ εἶπεν ἢ παρεδέξατο,\nοὐδὲ τῆς ἡμετέρας αὐλῆς ὁ λόγος. λείπεται δὴ ἀσώματον\nὑπολαμβάνειν. ἀλλ’ εἰ ἀσώματον, οὔπω μὲν οὐδὲ τοῦτο\nτῆς οὐσίας παραστατικόν τε καὶ περιεκτικόν, ὥσπερ οὐδὲ\n\nτὸ ἀγέννητον, καὶ τὸ ἄναρχον, καὶ τὸ ἀναλλοίωτον, καὶ τὸ\nἄφθαρτον, καὶ ὅσα περὶ θεοῦ ἢ περὶ θεὸν εἶναι λέγεται.\nτί γὰρ ὄντι αὐτῷ κατὰ τὴν φύσιν καὶ τὴν ὑπόστασιν\nὑπάρχει τὸ μὴ ἀρχὴν ἔχειν, μηδὲ ἐξίστασθαι, μηδὲ περα-\nτοῦσθαι ἀλλ᾿ ἀλλ’ ὅλον τὸ εἶναι περιλαμβάνειν λείπεται\n\nπροσφιλοσοφεῖν τε καὶ προσεξετάζειν τῷ γε νοῦν θεοῦ\nἀληθῶς ἔχοντι καὶ τελεωτέρῳ τὴν θεωρίαν. ὡς γὰρ οὐκ\nἀρκεῖ τὸ σῶμα εἰπεῖν, ἢ τὸ γεγεννῆσθαι, πρὸς τὸ καὶ τό,\nπερὶ ὃ ταῦτα, παραστῆσαί τε καὶ δηλῶσαι, ἀλλὰ δεῖ καὶ\n\nτὸ ὑποκείμενον τούτοις εἰπεῖν, εἰ μέλλοι τελείως καὶ\nἀποχρώντως τὸ νοούμενον παραστήσεσθαι· ἢ γὰρ ἄνθρωπος\nἢ βοῦς ἢ ἵππος τοῦτο τὸ ἐνσώματον καὶ γεννώμενον\nκαὶ φθειρόμενον· οὕτως οὐδὲ ἐκεῖ στήσεται μέχρι\n\nτοῦ εἰπεῖν ἃ μή ἐστιν ὁ τὴν τοῦ ὄντος πολυπραγμονῶν\nφύσιν, ἀλλὰ δεῖ, πρὸς τῷ εἰπεῖν ἃ μή ἐστι, καὶ ὅ ἐστιν\nεἰπεῖν, ὅσῳ καὶ ῥᾷον ἕν τι περιλαβεῖν, ἢ τὰ πάντα καθ᾿\nἕκαστον ἀπειπεῖν,—ἵνα ἔκ τε τῆς ἀναιρέσεως ὧν οὔκ ἐστι,\nκαὶ τῆς οὗ ἐστὶ θέσεως, περιληφθῇ τὸ νοούμενον. ὁ δὲ ἃ\n\nμὲν οὔκ ἐστι λέγων, σιωπῶν δὲ ὅ ἐστι, ποιεῖ παραπλήσιον,\nὥσπερ ἂν εἰ τὰ πέντε δὶς ὅσα ἐστὶν ἐρωτώμενος ὅτι μὲν\nοὐ δύο λέγοι, οὐδὲ τρεῖς, οὐδὲ τέσσαρες, οὐδὲ πέντε, οὐδὲ\nεἴκοσιν, οὐδὲ τριάκοντα, οὐδέ τινα, ἵνα συνελὼν εἴπω, τῶν\nἐντὸς δεκάδος ἢ δεκαδικῶν ἀριθμῶν· ὅτι δὲ εἴη δέκα μὴ\n\nλέγοι, μηδὲ ἐρείδοι τὸν νοῦν τοῦ ἐρωτῶντος εἰς τὸ ζητούμενον.\nπολλῷ γὰρ ῥᾷον καὶ συντομώτερον ἐκ τοῦ ὅ ἐστιν\nὅσα οὔκ ἐστι δηλῶσαι, ἢ ἐκ τοῦ ἀνελεῖν ἃ μή ἐστιν ὅ ἐστιν\nἐνδείξασθαι.\n\nἪ τοῦτο μὲν παντὶ δῆλον.\n\nἐπεὶ δέ ἐστιν\n\nἀσώματον ἡμῖν τὸ θεῖον, μικρόν τι προσεξετάσωμεν.\nπότερον οὐδαμοῦ τοῦτο, ἢ ἔστιν ὅπου; εἰ μὲν γὰρ\nοὐδαμοῦ, ζητήσαι τις ἃν τῶν ἄγαν ἐξεταστικῶν, πῶς ἂν\nκαὶ εἴη. εἰ γὰρ τὸ μὴ ὃν οὐδαμοῦ, τὸ μηδαμοῦ τυχὸν\nοὐδὲ ὄν. εἰ δέ ἐστί που, πάντως ἐπείπερ ἐστὶν ἢ ἐν\n\nτῷ παντὶ ἢ ὑπὲρ τὸ πᾶν. ἀλλ’ εἰ μὲν ἐν τῷ παντί,\nἤ τινι, ἢ πανταχοῦ. καὶ εἰ μὲν ἔν τινι, ὑπ’ ἐλάττονος\nπεριγραφήσεται τοῦ τινός, εἰ δὲ πανταχοῦ, ὑπὸ πλείονος\nκαὶ ἄλλου πολλοῦ, λέγω δὲ τὸ περιεχόμενον τοῦ περιέχοντος,\nεἰ τὸ πᾶν ὑπὸ τοῦ παντὸς μέλλοι περισχεθήσεσθαι,\n\nκαὶ μηδένα τόπον εἶναι περιγραφῆς ἐλεύθερον. ταῦτα μέν\n\nεἰ ἐν τῷ παντί. καὶ ποῦ πρὶν γενέσθαι τὸ πᾶν; οὐδὲ γὰρ\nτοῦτο μικρὸν εἰς ἀπορίαν. εἰ δὲ ὑπὲρ τὸ πᾶν, ἆρ᾿ οὐδὲν ἦν\nτὸ διορίζον αὐτὸ τοῦ παντός; ποῦ δὲ τὸ ὑπὲρ τοῦτο; καὶ\nπῶς ἐνοήθη τὸ ὑπεραῖρον καὶ ὑπεραιρόμενον, οὐκ ὄντος\n\nὅρου τινὸς τοῦ τέμνοντος ταῦτα καὶ διορίζοντος; ἢ χρὴ\nπάντως εἶναι τὸ μέσον, καὶ ᾧ περατοῦται τὸ πᾶν καὶ τὸ\nὑπὲρ τὸ πᾶν; καὶ τί ἄλλο τοῦτο ἢ τόπος ἐστίν, ὅνπερ\nἐφύγομεν; καὶ οὔπω λέγω τὸ περιγραπτὸν πάντως εἶναι\nτὸ θεῖον, καὶ εἰ διανοίᾳ καταληπτόν· ἓν γὰρ περιγραφῆς\n\nεἶδος καὶ ἡ κατάληψις.\n\nτίνος οὖν ἕνεκεν ταῦτα διῆλθον, καὶ περιεργότερον\nἴσως ἢ κατὰ τὰς τῶν πολλῶν ἀκοάς, καὶ κατὰ τὸν νῦν\nκεκρατηκότα τύπον τῶν λόγων, ὃς τὸ γενναῖον καὶ ἁπλοῦν\nἀτιμάσας τὸ σκολιὸν καὶ γριφοειδὲς ἐπεισήγαγεν· ὡς ἐκ\n\nτῶν καρπῶν τὸ δένδρον γινώσκεσθαι, λέγω δὲ τὸ ἐνεργοῦν\nτὰ τοιαῦτα δόγματα σκότος ἐκ τοῦ ζόφου τῶν λεγομένων;\nοὐ γὰρ ἵνα καὶ αὐτὸς παράδοξα λέγειν δόξω, καὶ περιττὸς\nφαίνωμαι τὴν σοφίαν, πλέκων συνδέσμους καὶ διαλύων\nκρατούμενα· τοῦτο δὴ τὸ μέγα θαῦμα τοῦ Δανιήλ· ἀλλ’\n\nἵν ἐκεῖνο δηλώσαιμι, ὅ μοι λέγειν ὁ λόγος ἀπ’ ἀρχῆς\nὥρμησεν. τοῦτο δὲ ἦν τί; τὸ μὴ ληπτὸν εἶναι ἀνθρωπίνῃ\nδιανοίᾳ τὸ θεῖον, μηδὲ ὅλον ὅσον ἐστὶ φαντάζεσθαι· καὶ\nτοῦτο οὔτε διὰ φθόνον,—μακρὰν γὰρ τῆς θείας φύσεως\nφθόνος, τῆς γε ἀπαθοῦς καὶ μόνης ἀγαθῆς καὶ κυρίας, καὶ\n\nμάλιστα τῶν ἑαυτοῦ κτισμάτων περὶ τὸ τιμιώτατον· τί\nγὰρ Λόγῳ πρὸ τῶν λογικῶν; ἐπεὶ καὶ αὐτὸ τὸ ὑποστῆναι\nτῆς ἄκρας ἀγαθότητος·—οὔτε εἰς τιμὴν ἑαυτοῦ καὶ δόξαν\nτοῦ πλήρους, ἵνα τῷ ἀνεφίκτῳ τὸ τίμιον ἔχῃ καὶ τὸ\nσεβάσμιον. τοῦτο γὰρ πάντως σοφιστικὸν καὶ ἀλλότριον,\n\nμὴ ὅτι θεοῦ, ἀλλ’ οὐδὲ ἀνθρώπου μετρίως ἐπιεικοῦς, καί\nτι δεξιὸν ἑαυτῷ συνειδότος, ἐκ τοῦ κωλύειν ἑτέρους τὸ\nπρωτεῖον πορίζεσθαι.\n\nἈλλ’ εἰ μὲν καὶ δι’ ἄλλας αἰτίας, εἰδεῖεν ἂν οἱ\nἐγγυτέρω θεοῦ, καὶ τῶν ἀνεξιχνιάστων αὐτοῦ κριμάτων\nἐπόπται καὶ θεωροί, εἴπερ εἰσί τινες τοσοῦτοι τὴν ἀρετήν,\nκαὶ ἐν ἴχνεσιν ἀβύσσου περιπατοῦντες, τὸ δὴ λεγόμενον.\n\nὅσον δ’ οὖν ἡμεῖς κατειλήφαμεν, μικροῖς μέτροις μετροῦντες\nτὰ δυσθεώρητα, τάχα μέν, ἵνα μὴ τῷ ῥᾳδίῳ τῆς κτήσεως\nῥᾴστη γένηται καὶ ἡ τοῦ κτηθέντος ἀποβολή· φιλεῖ γὰρ\nτὸ μὲν πόνῳ κτηθὲν μᾶλλον κρατεῖσθαι, τὸ δὲ ῥᾳδίως\nκτηθὲν καὶ ἀποπτύεσθαι τάχιστα, ὡς πάλιν ληφθῆναι\n\nδυνάμενον· καὶ οὕτως εὐεργεσία καθίσταται τὸ μὴ πρόχειρον\nτῆς εὐεργεσίας, τοῖς γε νοῦν ἔχουσι. τάχα δέ, ὡς\nμὴ ταὐτὸν ἡμᾶς τῷ πεσόντι ἑωσφόρῳ πάσχειν, ἐκ τοῦ τὸ\nφῶς ὅλον χωρῆσαι κατέναντι κυρίου παντοκράτορος τραχηλιᾷν,\nκαὶ πίπτειν ἐκ τῆς ἐπάρσεως πτῶμα πάντων\n\nἐλεεινότατον. τυχὸν δέ, ἵν’ ἦ τι πλέον ἐκεῖθεν ἆθλον\nφιλοπονίας καὶ λαμπροῦ βίου τοῖς ἐνταῦθα κεκαθαρμένοις\nκαὶ μακροθυμοῦσι πρὸς τὸ ποθούμενον. διὰ τοῦτο μέσος\nἡμῶν τε καὶ θεοῦ ὁ σωματικὸς οὗτος ἵσταται γνόφος,\nὥσπερ ἡ νεφέλη τὸ πάλαι τῶν Αἰγυπτίων καὶ τῶν Ἑβραίων.\n\nκαὶ τοῦτό ἐστιν ἴσως, ὃ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ,\n\nτὴν ἡμετέραν παχύτητα, δι’ ἢν ὀλίγοι καὶ μικρὸν διακύπτουσιν.\nτοῦτο μὲν οὖν φιλοσοφείτωσαν οἷς ἐπιμελὲς,\nκαὶ ἀνίτωσαν ἐπὶ πλεῖστον τῆς διασκέψεως. ἡμῖν δ’ οὑν\nἐκεῖνο γνώριμον τοῖς δεσμίοις τῆς γῆς, ὅ φησιν ὁ θεῖος\nἹερεμίας, καὶ τὸ παχὺ τοῦτο σαρκίον περιβεβλημένοις, ὅτι\n\nὥσπερ ἀδύνατον ὑπερβῆναι τὴν ἑαυτοῦ σκιάν, καὶ τῷ λίαν\nἐπειγομένῳ,—φθάνει γὰρ ἀεὶ τοσοῦτον, ὅσον καταλαμβάνεται,\n—ἢ τοῖς ὁρατοῖς πηλσιάσαι τὴν ὄψιν δίχα τοῦ ἐν\nφωτὸς καὶ ἀέρος, ἢ τῶν ὑδάτων ἔξω τὴν νηκτὴν φύσιν\nδιολισθαίνειν, οὕτως ἀμήχανον τοῖς ἐν σώμασι δίχα τῶν\n\nσωματικῶν πάντη γενέσθαι μετὰ τῶν νοουμένων. ἀεὶ γάρ\nτι παρεμπεσεῖται τῶν ἡμετέρων, κἂν ὅτι μάλιστα χωρίσας\nἑαυτὸν τῶν ὁρωμένων ὁ νοῦς, καὶ καθ’ ἑαυτὸν γενόμενος,\nπροσβάλλειν ἐπιχειρῇ τοῖς συγγενέσι καὶ ἀοράτοις.\nγνώσῃ δὲ οὕτως.\n\nΟὐ πνεῦμα καὶ πῦρ καὶ φῶς, ἀγάπη τε καὶ σοφία\nκαὶ δικαιοσύνη, καὶ νοῦς καὶ λόγος, καὶ τὰ τοιαῦτα, αἱ\nπροσηγορίαι τῆς πρώτης φύσεως; τί οὖν; ἢ πνεῦμα\nνοήσεις δίχα φορᾶς καὶ χύσεως; ἢ πῦρ ἔξω τῆς ὕλης, καὶ\nτῆς ἄνω φορᾶς, καὶ τοῦ ἰδίου χρώματός τε καὶ σχήματος; ἢ\n\nφῶς οὐκ ἀέρι σύγκρατόν τε καὶ ἄφετόν τοῦ οἷον γεννῶντός\n\nτε καὶ φωτίζοντος; νοῦν δὲ τίνα; μὴ τὸν ἐν ἄλλῳ, καὶ\nοὗ κινήματα τὰ διανοήματα, ἠρεμοῦντα ἢ προβαλλόμενα;\nλόγον δὲ τίνα παρὰ τὸν ἡσυχάζοντα ἐν ἡμῖν, ἢ\nχεόμενον; ὀκνῶ γὰρ εἰπεῖν, λυόμενον. εἰ δὲ καὶ σοφίαν,\n\nτίνα παρὰ τὴν ἕξιν, καὶ τὴν ἐν τοῖς θεωρήμασιν, εἴτε\nθείοις, εἴτε καὶ ἀνθρωπίνοις; δικαιοσύνην τε καὶ ἀγάπην,\nοὐ διαθέσεις ἐπαινουμένας, καὶ τὴν μὲν τῆς ἀδικίας, τὴν\nδὲ τοῦ μίσους ἀντίπαλον, ἐπιτεινομένας τε καὶ ἀνιεμένας,\nπροσγινομένας τε καὶ ἀπογινομένας, καὶ ὅλως ποιούσας\n\nἡμᾶς καὶ ἀλλοιούσας, ὥσπερ αἱ χρόαι τὰ σώματα; ἢ δεῖ\nτούτων ἀποστάντας ἡμᾶς αὐτὸ καθ’ ἑαυτὸ τὸ θεῖον ἐκ τούτων\nἰδεῖν, ὡς οἷόν τε, μερικήν τινα φαντασίαν ἐκ τῶν εἰκασμάτων\n\nσυλλεγομένους; τίς οὖν ἡ μηχανὴ ἐκ τούτων τε καὶ μὴ\nταῦτα; ἢ πῶς ταῦτα πάντα, καὶ τελείως ἕκαστον, τὸ ἓν\nτῇ φύσει ἀσύνθετον καὶ ἀνείκαστον; οὕτω κάμνει ἐκβῆναι\nτὰ σωματικὰ ὁ ἡμέτερος νοῦς, καὶ γυμνοῖς ὁμιλῆσαι τοῖς\nἀσωμάτοις, ἕως σκοπεῖ μετὰ τῆς ἰδίας ἀσθενείας τὰ ὑπὲρ\n\nδύναμιν. ἐπεὶ ἐφίεται μὲν πᾶσα λογικὴ φύσις θεοῦ καὶ\nτῆς πρώτης αἰτίας· καταλαβεῖν δὲ ἀδυνατεῖ, δι’ ἃς εἶπον\nαἰτίας. κάμνουσα δὲ τῷ πόθῳ, καὶ οἷον σφαδάζουσα, καὶ\nτὴν ζημίαν οὐ φέρουσα, δεύτερον ποιεῖται πλοῦν, ἢ πρὸς\nτὰ ὁρώμενα βλέψαι, καὶ τούτων τι ποιῆσαι θεόν, κακῶς\n\nεἰδυῖα,—τί γὰρ τῶν ὁρατῶν τοῦ ὁρῶντος καὶ πόσον ἐστὶν\nὑψηλότερόν τε καὶ θεοειδέστερον, ἵν ἦ τὸ μὲν προσκυνοῦν,\nτὸ δὲ προσκυνούμενον;—ἢ διὰ τοῦ κάλλους τῶν ὁρωμένων\nκαὶ τῆς εὐταξίας θεὸν γνωρίσαι, καὶ ὁδηγῷ τῇ ὄψει τῶν\nὑπὲρ τὴν ὄψιν χρήσασθαι, ἀλλὰ μὴ ζημιωθῆναι θεὸν διὰ\n\nτῆς μεγαλοπρεπείας τῶν ὁρωμένων.\n\nἘντεῦθεν οἱ μὲν ἥλιον, οἱ δὲ σελήνην, οἱ δὲ\n\nἀστέρων πλῆθος, οἱ δὲ οὐρανὸν αὐτὸν ἅμα τούτοις, οἷς καὶ\nτὸ πᾶν ἄγειν δεδώκασι κατὰ τὸ ποιὸν ἢ ποσὸν τῆς κινήσεως·\nοἱ δὲ τὰ στοιχεῖα, γῆν, ὕδωρ, ἀέρα, πῦρ, διὰ τὸ χρειῶδες,\nὧν ἄνευ οὐδὲ συστῆναι δυνατὸν τὸν ἀνθρώπινον βίον· οἱ\n\nδὲ ὅ τι τύχοιεν ἕκαστος τῶν ὁρατῶν ἐσεβάσθησαν, ὧν\nἑώρων τὰ κάλλιστα θεοὺς προστησάμενοι. εἰσὶ δὲ οἳ καὶ\nεἰκόνας καὶ πλάσματα, πρῶτα μὲν τῶν οἰκείων, οἵ γε\nπεριπαθέστεροι καὶ σωματικώτεροι, καὶ τιμῶντες τοὺς\nἀπελθόντας τοῖς ὑπομνήμασιν· ἔπειτα καὶ τῶν ξένων, οἱ\n\nμετ’ ἐκείνους καὶ μακρὰν ἀπ’ ἐκείνων, ἀγνοίᾳ τῆς πρώτης\nφύσεως, καὶ ἀκολουθίᾳ τῆς παραδοθείσης τιμῆς, ὡς ἐννόμου\nκαὶ ἀναγκαίας, ἐπειδὴ χρόνῳ τὸ ἔθος βεβαιωθὲν ἐνομίσθη\nνόμος. οἶμαι δὲ καὶ δυναστείαν τινὲς θεραπεύοντες, καὶ\nῥώμην ἐπαινέσαντες, καὶ κάλλος θαυμάσαντες, θεὸν ἐποίησαν\n\nτῷ χρόνῳ τὸν τιμώμενον, προσλαβόμενοί τινα καὶ\nμῦθον τῆς ἐξαπάτης ἐπίκουρον.\n\nΟἱ ἐμπαθέστεροι δὲ αὐτῶν καὶ τὰ πάθη θεοὺς\nἐνόμισαν, ἢ θεοῖς ἐτίμησαν, θυμόν, καὶ μιαιφονίαν, καὶ\nἀσέλγειαν, καὶ μέθην, καὶ οὐκ οἶδ’ ὅ τι ἄλλο τῶν τούτοις\n\nπαραπλησίων, οὐ καλὴν οὐδὲ δικαίαν ταύτην ἀπολογίαν\n\nεὑράμενοι τῶν οἰκείων ἁμαρτημάτων. καὶ τοὺς μὲν ἀφῆκαν\nκάτω, τοὺς δὲ ὑπὸ γῆν ἔκρυψαν,—τοῦτο συνετῶς μόνον,—τοὺς\nδὲ ἀνήγαγον εἰς τὸν οὐρανόν. ὢ τῆς γελοίας κληροδοσίας.\nεἶτα ἑκάστῳ τῶν πλασμάτων ὄνομά τι θεῶν ἢ\nδαιμόνων ἐπιφημίσαντες, κατὰ τὴν ἐξουσίαν καὶ αὐτονομίαν\n\nτῆς πλάνης, καὶ ἀγάλματα ἱδρυσάμενοι, ὧν καὶ τὸ πολυτελὲς\nδέλεαρ, αἵμασί τε καὶ κνίσσαις, ἔστι δὲ οἱ γε καὶ πράξεσι\nλίαν αἰσχραῖς, μανίαις τε καὶ ἀνθρωποκτονίαις, τιμᾷν\nτοῦτο ἐνόμισαν. τοιαύτας γὰρ ἔπρεπεν εἶναι θεῶν τοιούτων\nκαὶ τὰς τιμάς. ἤδη δὲ καὶ κνωδάλοις, καὶ τετραπόδοις,\n\nκαὶ ἑρπετοῖς, καὶ τούτων τοῖς αἰσχίστοις τε καὶ\nγελοιοτάτοις, ἑαυτοὺς καθύβρισαν, καὶ τούτοις φέροντες\nτὴν τοῦ θεοῦ δόξαν προσέθηκαν· ὡς μὴ ῥᾴδιον εἶναι κρῖναι,\nπότερον δεῖ καταφρονεῖν μᾶλλον τῶν προσκυνούντων ἢ\nτῶν προσκυνουμένων. τάχα δὲ καὶ πολὺ πλέον τῶν λατρευόντων,\n\nὅτι λογικῆς ὄντες φύσεως, καὶ χάριν θεοῦ\nδεξάμενοι, τὸ χεῖρον ὡς ἄμεινον προεστήσαντο. καὶ τοῦτο\nτοῦ πονηροῦ τὸ σόφισμα, τῷ καλῷ καταχρησαμένου πρὸς\nτὸ κακόν, οἷα τὰ πολλὰ τῶν ἐκείνου κακουργημάτων.\nπαραλαβὼν γὰρ αὐτῶν τὸν πόθον πλανώμενον κότα θεοῦ\n\nζήτησιν, ἵν εἰς ἑαυτὸν περισπάσῃ τὸ κράτος, καὶ κλέψῃ\n\nτὴν ἔφεσιν, ὥσπερ τυφλὸν χειραγωγῶν ὁδοῦ ὁδοῦ τινὸς ἐφιέμενον,\nἄλλους ἀλλαχοῦ κατεκρήμνισε, καὶ διέσπειρεν εἰς ἕν τι\nθανάτου καὶ ἀπωλείας βάραθρον.\n\nΟὗτοι μὲν δὴ ταῦτα· ἡμᾶς δὲ ὁ λόγος δεξάμενος\n\nἐφιεμένους θεοῦ, καὶ μὴ ἀνεχομένους τὸ ἀνηγεμόνευτόν τε\nκαὶ ἀκυβέρνητον, εἶτα τοῖς ὁρωμένοις προσβάλλων καὶ\nτοῖς ἀπαρχῆς ἐντυγχάνων, οὔτε μέχρι τούτων ἔστησεν,—\nοὐ γὰρ ἦν λόγου δοῦναι τὴν ἡγεμονίαν τοῖς ὁμοτίμοις κατὰ\nτὴν αἴσθησιν,—καὶ διὰ τούτων ἄγει πρὸς τὸ ὑπὲρ ταῦτα,\n\nκαὶ δι’ οὗ τούτοις τὸ εἶναι περίεστιν. τί γὰρ τὸ τάξαν τὰ\nοὐράνια καὶ τὰ ἐπίγεια, ὅσα τε δι’ ἀέρος καὶ ὅσα καθ’ ὕδατος,\nμᾶλλον δὲ τὰ πρὸ τούτων, οὐρανόν, καὶ γῆν, καὶ ἀέρα,\nκαὶ φύσιν ὕδατος; τίς ταῦτα ἔμιξε καὶ ἐμέρισεν; τίς ἢ\nκοινωνία τούτων πρὸς ἄλληλα, καὶ συμφυία, καὶ σύμπνοια;\n\nἐπαινῶ γὰρ τὸν εἰρηκότα, κἂν ἀλλότριος ᾖ. τί τὸ ταῦτα\n\nκεκινηκὸς καὶ ἄγον τὴν ἄληκτον φορὰν καὶ ἀκώλυτον; ἀρ’\nοὐχ ὁ τεχνίτης τούτων, καὶ πᾶσι λόγον ἐνθείς, καθ’ ὃν τὸ\nπᾶν φέρεταί τε καὶ διεξάγεται; τίς δὲ ὁ τεχνίτης τούτων;\nἀρ’ οὐχ ὁ πεποιηκὼς ταῦτα καὶ εἰς τὸ εἶναι παραγαγών;\nοὐ γὰρ δὴ τῷ αὐτομάτῳ δοτέον τοσαύτην δύναμιν. ἔστω\n\nγὰρ τὸ γενέσθαι τοῦ αὐτομάτου. τίνος τὸ τάξαι; καὶ τοῦτο,\nεἰ δοκεῖ, δῶμεν. τίνος τὸ τηρῆσαι καὶ φυλάξαι καθ’ οὓς\nπρῶτον ὑπέστη λόγους; ἑτέρου τινός, ἢ τοῦ αὐτομάτου;\nἑτέρου δηλαδὴ παρὰ τὸ αὐτόματον. τοῦτο δὲ τί ποτε\nἄλλο πλὴν θεός; οὕτως ὁ ἐκ θεοῦ λόγος, καὶ πᾶσι σύμφυτος,\n\nκαὶ πρῶτος ἐν ἡμῖν νόμος, καὶ πᾶσι συνημμένος, ἐπὶ\nθεὸν ἡμᾶς ἀνήγαγεν ἐκ τῶν ὁρωμένων. καὶ δὴ λέγωμεν\nἀρξάμενοι πάλιν.\n\nΘεόν, ὅ τί ποτε μέν ἐστι τὴν φύσιν καὶ τὴν οὐσίαν,\nοὔτε τις εὗρεν ἀνθρώπων πώποτε, οὔτε μὴ εὕρῃ. ἀλλ’ εἰ\n\nμὲν εὑρήσει ποτέ, ζητείσθω τοῦτο καὶ φιλοσοφείσθω\nπαρὰ τῶν βουλομένων. εὑρήσει δέ, ὡς ἐμὸς λόγος, ἐπειδὰν\nτὸ θεοειδὲς τοῦτο καὶ θεῖον, λέγω δὲ τὸν ἡμέτερον νοῦν\nτε καὶ λόγον, τῷ οἰκείῳ προσμίξῃ, καὶ ἡ εἰκὼν ἀνέλθῃ\nπρὸς τὸ ἀρχέτυπον, οὗ νῦν ἔχει τὴν ἔφεσιν. καὶ τοῦτο\n\nεἶναί μοι δοκεῖ τὸ πάνυ φιλοσοφούμενον, ἐπιγνώσεσθαί\nποτε ἡμᾶς, ὅσον ἐγνώσμεθα. τὸ δὲ νῦν εἶναι βραχεῖά τις\nἀπορροὴ πᾶν τὸ εἰς ἡμᾶς φθάνον, καὶ οἷον μεγάλου φωτὸς\nμικρὸν ἀπαύγασμα. ὥστε καὶ εἴ τις ἔγνω θεόν, ἢ ἐγνωκέναι\n\nμεμαρτύρηται, τοσοῦτον ἔγνω, ὅσον ἄλλου μὴ τὸ ἴσον\nἐλλαμφθέντος φανῆναι φωτοειδέστερος. καὶ τὸ ὑπερβάλλον\nτέλειον ἐνομίσθη, οὐ τῇ ἀληθείᾳ, τῇ δὲ τοῦ πλησίον\nδυνάμει παραμετρούμενον.\n\nΔιὰ τοῦτο Ἐνὼς μὲν ἤλπισεν ἐπικαλεῖσθαι τὸν\n\nκύριον· ἐλπὶς τὸ κατορθούμενον ἦν, καὶ τοῦτο οὐ γνώσεως,\nἀλλ’ ἐπικλήσεως. Ἑνὼχ δὲ μετετέθη μέν, οὔπω δὲ δῆλον,\nεἰ θεοῦ φύσιν περιλαβών, ἢ περιληψόμενος. τοῦ δὲ Νῶε\nκαλὸν ἡ εὐαρέστησις, τοῦ καὶ κόσμον ὅλον ἐξ ὑδάτων\nδιασώσασθαι πιστευθέντος, ἢ κόσμου σπέρματα, ξύλῳ\n\nμικρῷ φεύγοντι τὴν ἐπίκλυσιν. Ἀβραὰμ δὲ ἐδικαιώθη\nμὲν ἐκ πίστεως, ὁ μέγας πατριάρχης, καὶ θύει θυσίαν\nξένην καὶ τῆς μεγάλης ἀντίτυπον· θεὸν δὲ οὐχ ὡς θεὸν\nεἶδεν, ἀλλ’ ὡς ἄνθρωπον ἔθρεψε, καὶ ἐπῃνέθη, σεβασθεὶς\n\nὅσον κατέλαβεν. Ἰακὼβ δὲ κλίμακα μὲν ὑψηλὴν ἐφαντάσθη\nτινά, καὶ ἀγγέλων ἄνοδον, καὶ στήλην ἀλείφει\nμυστικῶς, ἴσως ἵνα τὸν ὑπὲρ ἡμῶν ἀλειφθέντα λίθον παραδηλώσῃ,\nκαὶ Εἶδος Θεοῦ τόπῳ τινὶ προσηγορίαν δίδωσιν\nεἰς τιμὴν τοῦ ὀφθέντος, καὶ ὡς ἀνθρώπῳ τῷ θεῷ προσπαλαίει,\n\nἥτις ποτέ ἐστιν ἡ πάλη θεοῦ πρὸς ἄνθρωπον,\nἢ τάχα τῆς ἀνθρωπίνης ἀρετῆς πρὸς θεὸν ἀντεξέτασις,\nκαὶ σύμβολα τῆς πάλης ἐπὶ τοῦ σώματος φέρει, τὴν ἧτταν\nπαραδεικνύντα τῆς γενητῆς φύσεως, καὶ ἆθλον εὐσεβείας\nτὴν μεταβολὴν τῆς προσηγορίας λαμβάνει, μετονομασθεὶς\n\nἀντὶ Ἰακὼβ Ἰσραήλ, τοῦτο δὴ τὸ μέγα καὶ τίμιον ὄνομα·\nἐκεῖνο δὲ οὔτε αὐτὸς οὔτε τις ὑπὲρ αὐτὸν μέχρι σήμερον\nἐκαυχήσατο τῶν δώδεκα δώδεκα φυλῶν, ὧν πατὴρ ἦν, ὅτι θεοῦ\nφύσιν ἢ ὄψιν ὅλην ἐχώρησεν.\n\nἩλία δὲ οὔτε πνεῦμα βίαιον, οὔτε πῦρ, οὔτε\n\nσυσσεισμός, ὡς τῆς ἱστορίας ἀκούεις, ἀλλ’ ἡ αὔρα τις\n\nὀλίγη τὴν τοῦ θεοῦ παρουσίαν, καὶ ταῦτα οὐ φύσιν,\nἐσκιαγράφησεν· Ἠλίᾳ τίνι; ὃν καὶ ἅρμα πυρὸς ἀνάγει\nπρὸς οὐρανόν, δηλοῦν τοῦ δικαίου τὸ ὑπὲρ ἄνθρωπον.\nΜανωὲ δὲ τὸν κριτὴν πρότερον, καὶ Πέτρον τὸν μαθητὴν\n\nὕστερον, πῶς οὐ τεθαύμακας; τὸν μὲν οὐδὲ ὄψιν φέροντα\nτοῦ φαντασθέντος θεοῦ, καὶ διὰ τοῦτο, Ἀπολώλαμεν, ὦ\nγύναι, λέγοντα, θεὸν ἑωράκαμεν· ὡς οὐ χωρητῆς οὔσης\nἀνθρώποις οὐδὲ φαντασίας θείας, μὴ ὅτι γε φύσεως· τὸν\nδὲ καὶ τὸν φαινόμενον χριστὸν τῷ πλοίῳ μὴ προσιέμενον,\n\nκαὶ διὰ τοῦτο ἀποπεμπόμενον. καίτοιγε θερμότερος τῶν\nἄλλων εἰς ἐπίγνωσιν Χριστοῦ Πέτρος, καὶ διὰ τοῦτο μακαριζόμενος,\nκαὶ τὰ μέγιστα πιστευόμενος. τί δ’ ἂν εἴποις\nπερὶ Ἠσαίου, καὶ Ἰεζεχιὴλ τοῦ τῶν μεγίστων ἐπόπτου, καὶ\nτῶν λοιπῶν προφητῶν; ὧν ὁ μὲν τὸν κύριον Σαβαὼθ\n\nεἶδε καθήμενον ἐπὶ θρόνου δόξης, καὶ τοῦτον ὑπὸ τῶν\nἑξαπτερύγων σεραφὶμ κυκλούμενον καὶ αἰνούμενον καὶ\nἀποκρυπτόμενον, ἑαυτόν τε τῷ ἄνθρακι καθαιρόμενον, καὶ\nπρὸς τὴν προφητείαν καταρτιζόμενον· ὁ δὲ καὶ τὸ ὄχημα\nτοῦ θεοῦ τὰ Χερουβὶμ διαγράφει, καὶ τὸν ὑπὲρ αὐτῶν\n\nθρόνον, καὶ τὸ ὑπὲρ αὐτοῦ στερέωμα, καὶ τὸν ἐν τῷ\n\nστερεώματι φανταζόμενον, καἰ φωνὰς δή τινας, καὶ ὁρμάς, καὶ\nπράξεις, καὶ ταῦτα εἴτε φαντασία τις ἢν ἡμερινή, μόνοις\nθεωρητὴ τοῖς ἁγίοις, εἴτε νυκτὸς ἀψευδὴς ὄψις, εἴτε τοῦ\nἡγεμονικοῦ τύπωσις συγγινομένη τοῖς μέλλουσιν ὡς παροῦσιν,\nεἴτε τι ἄλλο προφητείας εἶδος ἀπόρρητον, οὐκ ἔχω\n\nλέγειν· ἁλλ’ οἶδεν ὁ τῶν προφητῶν θεός, καὶ οἱ τὰ τοιαῦτα\nἐνεργούμενοι. πλὴν οὔτε οὗτοι περὶ ὧν ὁ λόγος, οὔτε τις\nἄλλος τῶν κατ’ αὐτούς, ἔστη ἐν ὑποστήματι καὶ οὐσία\nκυρίου, κατὰ τὸ γεγραμμένον, οὐδὲ θεοῦ φύσιν ἢ εἶδεν\nἢ ἐξηγόρευσεν.\n\nΠαύλῳ δὲ εἰ μὲν ἔκφορα ἦν ἃ παρέσχεν ὁ τρίτος\nοὐρανός, καὶ ἡ μέχρις ἐκείνου πρόοδος ἢ ἀνάβασις ἢ\nἀνάληψις, τάχα ἄν τι περὶ θεοῦ πλέον ἔγνωμεν, εἴπερ\nτοῦτο ἢν τὸ τῆς ἁρπαγῆς μυστήριον. ἐπεὶ δὲ ἄρρητα ἦν,\nκαὶ ἡμῖν σιωπῇ τιμάσθω. τοσοῦτον δὲ ἀκούσωμεν αὐτοῦ\n\nΠαύλου λέγοντος, ὅτι ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους\nπροφητεύομεν. ταῦτα καὶ τὰ τοιαῦτα ὁμολογεῖ ὁ μὴ\nἰδιώτης τὴν γνῶσιν, ὁ δοκιμὴν ἀπειλῶν τοῦ ἐν αὐτῷ\n\nλαλοῦντος χριστοῦ, ὁ μέγας τῆς ἀληθείας προαγωνιστὴς\nκαὶ διδάσκαλος· καὶ πᾶσαν τὴν κάτω γνῶσιν οὐδὲν ὑπὲρ\nτὰ ἔσοπτρα καὶ τὰ αἰνίγματα τίθεται, ὡς ἐν μικροῖς τῆς\nἀληθείας ἱσταμένην ἰνδάλμασιν. εἰ δὲ μὴ λίαν δοκῶ\n\nτισὶ περιττὸς καὶ περίεργος τὰ τοιαῦτα ἐξετάζων, οὐδὲ\nἄλλα τινὰ τυχὸν ἢ ταῦτα ἦν, ἃ μὴ δύναται νῦν βασταχθῆναι,\nἅπερ ὁ Λόγος αὐτὸς ὑπῃνίσσετο, ὥς ποτε βασταχθησόμενα\nκαὶ τρανωθησόμενα· καὶ ἃ μηδ’ ἂν αὐτὸν δυνηθῆναι\nχωρῆσαι τὸν κάτω κόσμον Ἰωάννης ὁ τοῦ Λόγου πρόδρομος\n\nἡ μεγάλη τῆς ἀληθείας φωνή, διωρίζετο.\n\nΠᾶσα μὲν οὖν ἀλήθεια καὶ πᾶς λόγος δυστέκμαρτός\nτε καὶ δυσθεώρητος· καὶ οἷον ὀργάνῳ μικρῷ μεγάλα\nδημιουργοῦμεν, τῆ ἀνθρωπτίνῃ σοφίᾳ τὴν τῶν ὄντων γνῶσιν\nθηρεύοντες, καὶ τοῖς νοητοῖς προσβάλλοντες μετὰ τῶν\n\nαἰσθήσεων, ἢ οὐκ ἄνευ αἰσθήσεων, ὑφ’ ὧν περιφερόμεθα\nκαὶ πλανώμεθα, καὶ οὐκ ἔχομεν γυμνῷ τῷ νοὶ γυμνοῖς τοῖς\nπράγμασιν ἐντυγχάνοντες μᾶλλόν τι προσιέναι τῇ ἀληθείᾳ,\nκαὶ τὸν νοῦν τυποῦσθαι ταῖς καταλήψεσιν. ὁ δὲ περὶ\nθεοῦ λόγος, ὅσῳ τελεώτερος, τοσούτῳ δυσεφικτότερος, καὶ\n\nπλείους τὰς ἀντιλήψεις ἔχων καὶ τὰς λύσεις ἐργωδεστέρας.\n\nπᾶν γὰρ τὸ ἐνιστάμενον, κἂν βραχύτατον ἦ, τὸν τοῦ λόγου\nδρόμον ἐπέσχε καὶ διεκώλυσε, καὶ τὴν εἰς τὸ πρόσω φορὰν\nδιέκοψεν· ὥσπερ οἱ τοὺς ἵππους τοῖς ῥυτῆρσιν ἀθρόως\nμεθέλκοντες φερομένους, καὶ τῷ ἀδοκήτῳ τοῦ τιναγμοῦ\nπεριτρέποντες. οὕτω Σολομὼν μέν, ὁ σοφισάμενος περισσὰ\n\nὑπὲρ πάντας τοὺς γενομένους ἔμπροσθεν καὶ καθ’ ἑαυτόν,\nᾧ τὸ τῆς καρδίας πλάτος δῶρον θεοῦ, καὶ ἡ ψάμμου\nδαψιλεστέρα χύσις τῆς θεωρίας, ὅσῳ πλέον ἐμβατεύει\nτοῖς βάθεσι, τοσούτῳ πλέον ἰλιγγιᾷ, καὶ τέλος τι ποιεῖται\nσοφίας εὑρεῖν ὅσον διέφυγεν. Παῦλος δὲ πειρᾶται μὲν\n\nἐφικέσθαι, οὔπω λέγω τῆς τοῦ θεοῦ φύσεως, τοῦτο γὰρ\nᾔδει παντελῶς ἀδύνατον ὄν, ἀλλὰ μόνον τῶν τοῦ θεοῦ\nκριμάτων· ἐπεὶ δὲ οὐχ εὑρίσκει διέξοδον οὐδὲ στάσιν τῆς\nἀναβάσεως, οὐδὲ εἴς τι φανερὸν τελευτᾷ πέρας ἡ πολυπραγμοσύνη\nτῆς διανοίας, ἀεί τινος ὑποφαινομένου τοῦ\n\nλείποντος· ὢ τοῦ θαύματος ἵνα καὶ αὐτὸς πάθω τὸ ἴσον)·\nἐκπλήξει περιγράφει τὸν λόγον, καὶ πλοῦτον θεοῦ καὶ\n\nβάθος τὸ τοιοῦτο καλεῖ, καὶ ὁμολογεῖ τῶν τοῦ θεοῦ\nκριμάτων τὸ ἀκατάληπτον, μονονουχὶ τὰ αὐτὰ τῷ Δαβὶδ\nφθεγγόμενος, ποτὲ μὲν ἄβυσσον πολλὴν ὀνομάζοντι τὰ τοῦ\nθεοῦ κρίματα, ἦς οὐκ ἔστι τὴν ἕδραν ἢ μέτρῳ ἢ αἰσθήσει\n\nλαβεῖν, ποτὲ δὲ τεθαυμαστῶσθαι τὴν γνῶσιν ἐξ ἑαυτοῦ\nκαὶ τῆς ἑαυτοῦ συστάσεως λέγοντι, κεκραταιῶσθαί τε\nπλέον ἢ κατὰ τὴν ἑαυτοῦ δύναμιν καὶ περίδραξιν.\n\nἽνα γὰρ τἄλλα ἐάσας, φησί, πρὸς ἐμαυτὸν βλέψω,\nκαὶ πᾶσαν τὴν ἀνθρωπίνην φύσιν καὶ σύμπηξιν, τίς ἡ\n\nμίξις ἡμῶν; τίς ἡ κίνησις; πῶς τὸ ἀθάνατον τῷ θνητῷ\nσυνεκράθη; πῶς κάτω ῥέω, καὶ ἄνω φέρομαι; πῶς ψυχὴ\nπεριγράφεται; πῶς ζωὴν δίδωσι, καὶ πάθους μεταλαμ-\nβάνει; πῶς ὁ νοῦς καὶ περιγραπτὸς καὶ ἀόριστος, ἐν ἡμῖν\nμένων, καὶ πάντα ἐφοδεύων τάχει φορᾶς καὶ ῥεύσεως; πῶς\n\nμεταλαμβάνεται λόγῳ καὶ μεταδίδοται, καὶ δι᾿ ἀέρος χωρεῖ,\nκαὶ μετὰ τῶν πραγμάτων εἰσέρχεται; πῶς αἰσθήσει\n\nκοινωνεῖ, καὶ συστέλλεται ἀπὸ τῶν αἰσθήσεων; καὶ ἔτι\nπρὸ τούτων, τίς ἡ πρώτη πλάσις ἡμῶν καὶ σύστασις ἐν\nτῷ τῆς φύσεως ἐργαστηρίῳ; καὶ τίς ἡ τελευταία μόρφωσις\nκαὶ τελείωσις; τίς ἡ τῆς τροφῆς ἔφεσις καὶ διάδοσις; καὶ\nτίς ἤγαγεν ἐπὶ τὰς πρώτας πηγὰς καὶ τοῦ ζῆν ἀφορμὰς\n\nαὐτομάτως; πῶς σιτίοις μὲν σῶμα, λόγῳ δὲ ψυχὴ τρέφεται;\nτίς ἡ τῆς φύσεως ὁλκὴ καὶ πρὸς ἄλληλα σχέσις\nτοῖς γεννῶσι καὶ τοῖς γέννω μένοις, ἵνα τῷ φίλτρῳ συνέ-\nχηται; πῶς ἑστηκότα τε τὰ εἴδη καὶ τοῖς χαρακτῆρσι\nδιεστηκότα, ὧν τοσούτων ὄντων αἱ ἰδιότητες ἀνέφικτοι;\n\nπῶς τὸ αὐτὸ ζῶον θνητὸν καὶ ἀθάνατον, τὸ μὲν τῇ μεταστάσει,\nτὸ δὲ τῇ γεννήσει; τὸ μὲν γὰρ ὑπεξῆλθε, τὸ δὲ\nἀντεισῆλθεν, ὥσπερ ἐν ὁλκῷ ποταμοῦ μὴ ἑστῶτος καὶ\nμένοντος. πολλὰ δ’ ἂν ἔτι φιλοσοφήσαις περὶ μελῶν καὶ\nμερῶν, καὶ τῆς πρὸς ἄλληλα τούτων εὐαρμοστίας, πρὸς\n\nχρείαν τε ὁμοῦ καὶ κάλλος συνεστώτων τε καὶ διεστώτων,\nπροεχόντων τε καὶ προεχομένων, ἑνουμένων τε καὶ σχιζομένων,\nπεριεχόντων τε καὶ περιεχομένων, νόμῳ καὶ λόγῳ\nφύσεως. πολλὰ περὶ φωνῶν καὶ ἀκοῶν· πῶς αἱ μὲν\n\nφέρονται διὰ τῶν φωνητικῶν ὀργάνων, αἱ δὲ ὑποδέχονται,\nδιὰ τῆς ἐν μέσῳ τοῦ ἀέρος πληγῆς καὶ τυπώσεως ἀλλήλαις\nἐπιμιγνύμεναι. πολλὰ περὶ ὄψεως ἀρρήτως κοινωνούσης\nτοῖς ὁρατοῖς, καὶ μόνῳ τῷ βούλεσθαι καὶ ὁμοῦ κινουμένης,\nκαὶ ταὐτὸν τῷ νοὶ πασχούσης· μετὰ γὰρ τοῦ ἴσου τάχους\n\nἐκεῖνός τε μίγνυται τοῖς νοουμένοις καὶ αὕτη τοῖς ὁρωμένοις.\nπολλὰ περὶ τῶν ἄλλων αἰσθήσεων, αἳ παραδοχαί τινές\nεἰσι τῶν ἔξωθεν, λόγῳ μὴ θεωρούμεναι. πολλὰ περὶ τῆς\nἐν ὕπνοις ἀναπαύσεως, καὶ τῆς δι’ ὀνειράτων ἀναπλάσεως,\nμνήμης μὴς τε καὶ ἀναμνήσεως, λογισμοῦ τε καὶ θυμοῦ καὶ\n\nἐφέσεως, καὶ συντόμως εἰπεῖν, ὅσοις ὁ μικρ·ὸς οὗτος κόσμος\nδιοικεῖται, ὁ ἄνθρωπος.\n\nΒούλει σοι καὶ τὰς τῶν ἄλλων ζώων διαφορὰς\nπρός τε ἡμᾶς καὶ πρὸς ἄλληλα, φύσεις τε καὶ γενέσεις καὶ\nἀνατροφάς, καὶ χώρας, καὶ ἤθη, καὶ οἷον πολιτείας καταριθ-\nμήσωμαι; πῶς τὰ μὲν ἀγελαῖα, τὰ δὲ μοναδικά; τὰ μὲν\nποηφάγα, τὰ δὲ σαρκοβόρα; τὰ μὲν θυμοειδῆ, τὰ δὲ ἥμερα;\n\nτὰ μὲν φιλάνθρωπα καὶ σύντροφα, τὰ δὲ ἀτίθασσα καὶ\nἐλεύθερα; καὶ τὰ μὲν οἷον ἐγγύτερα λόγου τε καὶ μαθήσεως,\nτὰ δὲ παντελῶς ἄλογα καὶ ἀμαθέστατα; τὰ μὲν\nπλειόνων αἰσθήσεων, τὰ δὲ ἐλαττόνων; τὰ μὲν ἀκίνητα,\nτὰ δὲ μεταβατικά; τὰ μὲν ταχύτατα, τὰ δὲ παχύτατα;\n\nτὰ μὲν ὑπερβάλλοντα μεγέθει καὶ κάλλει ἢ τῷ ἑτέρῳ\nτούτων, τὰ δὲ βραχύτατα ἢ δυσειδέστατα ἢ καὶ ἀμΦότερα;\nτὰ μὲν ἄλκιμα, τὰ δὲ ἀσθενῆ; τὰ μὲν ἀμυντικά, τὰ δὲ\nὕποπτα καὶ ἐπίβουλα; τὰ μὲν φυλακτά, τὰ δὲ ἀφύλακτα;\nτὰ μὲν φίλεργα καὶ οἰκονομικά, τὰ δὲ παντάπασιν ἀργὰ\n\nκαὶ ἀπρονόητα; καὶ ἔτι πρὸ τούτων, πῶς τὰ μὲν ἑρπυστικά,\nτὰ δὲ ὄρθια; τὰ μὲν φιλόχωρα, τὰ δὲ ἀμΦίβια; τὰ μὲν\nφιλόκαλα, τὰ δὲ ἀκαλλώπιστα; συζυγῆ τε καὶ ἀζυγῆ;\n\nσώφρονά τε καὶ ἀκόλαστα; πολύγονά τε καὶ οὐ πολύΥονα;\nμακρόβιά τε καὶ ὀλιγόβια; κάμνοι ἃν ἡμῖν ὁ\nτοῖς κατὰ μέρος ἐπεξιών.\n\nΣκέψαι μοι καὶ νηκτὴν φύσιν τῶν ὑδάτων διολισθαίνουσαν,\n\nκαὶ οἷον ἱπταμένην κατὰ τῆς ὑγρᾶς φύσεως,\nκαὶ τοῦ μὲν ἰδίου σπῶσαν ἀέρος, τῷ ἡμετέρῳ δὲ κινδυνεύουσαν,\nὥσπερ καὶ ἡμεῖς ἐν τοῖς ὕδασιν· ἤθη τε καὶ\nπάθη, καὶ μίξεις καὶ γονάς, καὶ μεγέθη καὶ κάλλη, Φιλοχωρίας\nτε καὶ πλάνας, συνόδους τε καὶ ἀποχωρήσεις, καὶ\n\nἰδιότητας μικροῦ τοῖς ἐπιγείοις παραπλησίας, ἔστι δὲ ὧν\nκαὶ κοινωνίας καὶ ἰδιότητας ἀντιθέτους, ἔν τε εἴδεσι καὶ\nὀνόμασιν. σκέψαι μοι καὶ ὀρνέων ἀγέλας, καὶ ποικιλίας\nἔν τε σχήμασι καὶ χρώμασι, τῶν τε ἄλλων καὶ τῶν\nᾠδικῶν· καὶ τίς τῆς τούτων μελῳδίας ὁ λόγος, καὶ παρὰ\n\nτίνος; τίς ὁ δοὺς τέττιγι τὴν ἐπὶ στήθους μαγάδα, καὶ τὰ\nἐπὶ τῶν κλάδων ᾄσματά τε καὶ τερετίσματα, ὅταν ἡλίῳ\nκινῶνται τὰ μεσημβρινὰ μουσουργοῦντες, καὶ καταφωνῶσι\nτὰ ἄλση, καὶ ὁδοιπόρον ταῖς φωναῖς παραπέμπωσι; τίς ὁ\nκύκνῳ συνυφαίνων τὴν ᾠδήν, ὅταν ἐκπετάσῃ τὸ πτερὸν\n\nταῖς αὔραις, καὶ ποιῇ μέλος τὸ σύριγμα; ἐῶ γὰρ λέγειν\nτὰς βιαίους φωνάς, καὶ ὅσα τέχναι σοφίζονται κατὰ τῆς\n\nἀληθείας. πόθεν ταῶς, ὁ ἀλαζὼν ὄρνις καὶ Μηδικός, οὕτω\nφιλόκαλος καὶ φιλότιμος, ὥστε (καὶ γὰρ αἰσθάνεται τοῦ\nοἰκείου κάλλους), ὅταν ἴδῃ τινὰ πλησιάζοντα, ἢ ταῖς θηλείαις,\nὥς φασι, καλλωπίζηται, τὸν αὐχένα διάρας, καὶ τὸ\nπτερὸν κυκλοτερῶς περιστήσας τὸ χρυσαυγὲς καὶ κατάστερον,\n\nθεατρίζει τὸ κάλλος τοῖς ἐρασταῖς μετὰ σοβαροῦ\nτοῦ βαδίσματος;\n\nἩ μὲν οὖν θεία γραφὴ καὶ γυναικῶν θαυμάζει σοφίαν\nτὴν ἐν ὑφάσμασι, Τίς ἔδωκε, λέγουσα, γυναιξὶν ὑφάσματος\nσοφίαν καὶ ποικιλτικὴν ἐπιστήμην; ζώου λογικοῦ τοῦτο,\n\nκαὶ περιττοῦ τὴν σοφίαν, καὶ μέχρι τῶν οὐρανίων ὁδεύοντος.\n\nΣὺ δέ μοι θαύμασον καὶ ἀλόγων φυσικὴν σύνεσιν.\nκαὶ τοὺς λόγους παράστησον. πῶς μὲν ὄρνισι καλιαὶ\nπέτραι τε καὶ δένδρα καὶ ὄροφοι, εἰς ἀσφάλειάν τε ὁμοῦ\nκαὶ κάλλος ἐξησκημέναι, καὶ τοῖς τρεφομένοις ἐπιτηδείως;\n\nπόθεν δὲ μελίσσαις τε καὶ ἀράχναις τὸ φιλεργὸν\nκαὶ φιλότεχνον, ἵνα ταῖς μὲν τὰ κηρία πλέκηται καὶ\nσυνέχηται δι᾿ ἑξαγώνων συρίγγων καὶ ἀντιστρόφων, καὶ τὸ\nἑδραῖον αὐταῖς διὰ τοῦ μέσου διατειχίσματος καὶ ἀλλαγῆς\nἐπιπλεκομένων ταῖς εὐθείαις τῶν γωνιῶν πραγματεύηται,\n\ni.e. the unnnatural sounds made by\nbirds which are taught to speak and\nto whistle.\n\nκαὶ ταῦτα ἐν ζοφεροῖς οὕτω τοῖς σίμβλοις καὶ ἀοράτοις\nτοῖς πλάσμασιν· αἱ δὲ διὰ λεπτῶν οὕτω καὶ ἀερίων σχεδὸν\nτῶν νημάτων πολυειδῶς διατεταμένων πολυπλόκους τοὺς\nἱστοὺς ἐξυφαίνωσι, καὶ ταῦτα ἐξ ἀφανῶν τῶν ἀρχῶν,\n\nοἴκησίν τε ὁμοῦ τιμίαν, καὶ θήραν τῶν ἀσθενεστέρων εἰς\nτροφῆς ἀπόλαυσιν; ποῖος Εὐκλείδης ἐμιμήσατο ταῦτα,\nγραμμαῖς ἐμφιλοσοφῶν ταῖς οὐκ οὔσαις, καὶ κάμνων ἐν ταῖς\nἀποδείξεσι; τίνος Παλαμήδους τακτικὰ κινήματά τε καὶ\nσχήματα γεράνων, ὥς φασι, καὶ ταὐτὰ παιδεύματα κινουμένων\n\nἐν τάξει, καὶ μετὰ ποικίλης τῆς πτήσεως; ποῖοι\nΦειδίαι καὶ Ζεύξιδες καὶ Πολύγνωτοι, Παρράσιοι τέ τινες\nκαὶ ἈγλαοΦῶντες, κάλλη μεθ’ ὑπερβολῆς γράφειν καὶ\nπλάττειν εἰδότες; τίς Κνώσσιος Δαιδάλου χορὸς ἐναρμόνιος,\nνύμφη πονηθεὶς εἰς κάλλους περιουσίαν, ἢ λαβύρινθος\n\nΚρητικὸς δυσδιέξοδος καὶ δυσέλικτος, ποιητικῶς εἰπεῖν,\nκαὶ πολλάκις ἀπαντῶν ἑαυτῷ τοῖς τῆς τέχνης σοΦίσμασι;\nκαὶ σιωπῶ μυρμήκων ταμιεῖά τε καὶ ταμίας, καὶ\n\nθησαυρισμὸν τροφῆς τῷ καιρῷ σύμμετρον, τἄλλα τε ὅσα\nπερὶ ὁδῶν καὶ περὶ ἡγουμένων καὶ τῆς ἐν τοῖς ἔργοις\nεὐταξίας ἔγνωμεν ἱστορούμενα.\n\nΕἰ τούτων ἐφικτὸς ὁ λόγος σοι, καὶ τὴν περὶ\nταῦτα σύνεσιν ἔγνως, σκέψαι καὶ φυτῶν διαφοράς, μέχρι\n\nκαὶ τῆς ἐν φύλλοις φιλοτεχνίας πρὸς τὸ ἥδιστόν τε ἅμα\nταῖς ὄψεσι καὶ τοῖς καρποῖς χρησιμώτατον. σκέψαι μοι\nκαὶ καρπῶν ποικιλίαν καὶ ἀφθονίαν, καὶ μάλιστα τῶν\nἀναγκαιοτάτων τὸ κάλλιστον. καὶ σκέψαι μοι καὶ δυνάμεις\nῥιζῶν καὶ χυμῶν καὶ ἀνθέων καὶ ὀδμῶν, οὐχ ἡδίστων\n\nμόνον, ἀλλὰ καὶ πρὸς ὑγίειαν ἐπιτηδείων, καὶ χρωμάτων\nχάριτας καὶ ποιότητας. ἔτι δὲ λίθων πολυτελείας καὶ\nδιαυγείας· ἐπειδή σοι πάντα προὔθηκεν, ὥσπερ ἐν πανδαισίᾳ\nκοινῇ, ὅσα τε ἀναγκαῖα, καὶ ὅσα πρὸς ἀπόλαυσιν,\nἡ φύσις· ἵν’, εἰ μή τι ἄλλο, ἐξ ὧν εὐεργετῇ, γνωρίσῃς θεόν,\n\nκαὶ τῷ δεῖσθαι γένῃ σεαυτοῦ συνετώτερος. ἐντεῦθεν\nἔπελθέ μοι γῆς πλάτη καὶ μήκη, τῆς κοινῆς πάντων\nμητρός, καὶ κόλπους θαλαττίους ἀλλήλοις τε καὶ τῇ γῇ\n\nσυνδεομένους, καὶ ἀλσῶν κάλλη, καὶ ποταμούς, καὶ πηγὰς\nδαψιλεῖς τε καὶ ἀενάους, οὐ μόνον ψυχρῶν καὶ ποτίμων\nὑδάτων, καὶ τῶν ὑπὲρ γῆς, ἀλλὰ καὶ ὅσαι ὑπὸ γῆν ῥέουσαι,\nκαὶ σήραγγάς τινας ὑποτρέχουσαι, εἶτ’ ἐξωθούμεναι βιαίῳ\n\nτῷ πνεύματι καὶ ἀντιτυπούμεναι, εἶτ’ ἐκπυρούμεναι τῷ\nσφοδρῷ τῆς πάλης καὶ τῆς ἀντιθέσεως, ὅπη παρείκοι κατὰ\nμικρὸν ἀναρρήγνυνται, καὶ τὴν τῶν θερμῶν λουτρῶν χρείαν\nἐντεῦθεν ἡμῖν χαρίζονται πολλαχοῦ τῆς γῆς, καὶ μετὰ τῆς\nἐναντίας δυνάμεως ἰατρείαν ἄμισθον καὶ αὐτόματον. εἰπὲ\n\nπῶς καὶ πόθεν ταῦτα — τί τὸ μέγα τοῦτο καὶ ἄτεχνον\nὕφασμα — οὐχ ἧττον ἐπαινετὰ τῆς πρὸς ἄλληλα σχέσεως,\nἢ καθ’ ἕκαστον Θεωρούμενα; πῶς γῆ μὲν ἕστηκε παγία\nκαὶ ἀκλινής; ἐπὶ τίνος ὀχουμένη, καὶ τίνος ὄντος τοῦ\nὑπερείδοντος; καὶ τίνος ἐκεῖνο πάλιν; οὐδὲ γὰρ ὁ λόγος\n\nἔχει, ἐφ’ ὃ ἐρεισθῇ, πλὴν τοῦ θείου θελήματος. καὶ πῶς\n\nἡ μὲν εἰς ὀρῶν κορυφὰς ἀνηγμένη, ἡ δὲ εἰς πεδία καθεζομένη,\nκαὶ τοῦτο πολυειδῶς καὶ ποικίλως, καὶ ταῖς κατ’ ὀλίγον\nἐναλλαγαῖς μεθισταμένη, πρός τε τὴν χρείαν ἐστὶν ἀΦθονωτώρα,\nκαὶ τῷ ποικίλῳ χαριεστέρα; καὶ ἡ μὲν εἰς οἰκήσεις\nνενεμημένη, ἡ δὲ ἀοίκητος, ὅσην αἱ ὑπερβολαὶ τῶν ὀρῶν\n\nἀποτέμνονται, καὶ ἄλλη πρὸς ἄλλο τι πέρας σχιζομένη καὶ\nἀποβαίνουσα, τῆς τοῦ θεοῦ μεγαλουργίας ἐναργέστατόν\nἐστι γνώρισμα;\n\nΘαλάττης δέ, εἰ μὲν μὴ τὸ μέγεθος εἶχον θαυμάζειν,\nἐθαύμασα ἂν τὸ ἥμερον, καὶ πῶς ἵσταται λελυμένη τῶν\n\nἰδίων ὅρων ἐντός· εἰ δὲ μὴ τὸ ἥμερον, πάντως τὸ μέγεθος.\nἐπεὶ δὲ ἀμφότερα, τὴν ἐν ἀμφοτέροις δύναμιν ἐπαινέσομαι.\nτί τὸ συναγαγόν; τί τὸ δῆσαν; πῶς ἐπαίρεταί τε καὶ\nἵσταται, ὥσπερ αἰδουμένη τὴν γείτονα γῆν; πῶς καὶ\nδέχεται ποταμοὺς ἅπαντας, καὶ ἡ αὐτὴ διαμένει διὰ πλήθους\n\nπεριουσίαν, ἢ οὐκ οἶδ’ ὅτι χρὴ λέγειν; πῶς ψάμμος ὅριον\nαὐτῇ, τηλικούτῳ στοιχείῳ; ἔχουσί τι λέγειν οἱ φυσικοὶ\nκαὶ σοφοὶ τὰ μάταια, καὶ κυάθῳ μετροῦντες ὄντως τὴν\nθάλασσαν, τὰ τηλικαῦτα ταῖς ἑαυτῶν ἐπινοίαις; ἢ συντόμως\nἐγὼ παρὰ τῆς γραφῆς τοῦτο φιλοσοφήσω καὶ τῶν μακρῶν\n\nλόγων πιθανώτερόν τε καὶ ἀληθέστερον; Πρόσταγμα\n\nἐγύρωσεν ἐπὶ πρόσωπον ὕδατος. τοῦτο τῆς ὑγρᾶς φύσεως\nὁ δεσμός. πῶς δὲ τὸν χερσαῖον ναυτίλον ἄγει ξύλῳ μικρῷ\nκαὶ πνεύματι, — τοῦτο οὐ θαυμάζεις ὁρῶν; οὐδ’ ἐξίσταταί\nσου ἡ διάνοια; — iva γῆ καὶ θάλασσα δεθῶσι ταῖς χρείαις\n\nκαὶ ταῖς ἐπιμιξίαις, καὶ εἰς ἓν ἔλθῃ τῷ ἀνθρώπῳ τὰ\nτοσοῦτον ἀλλήλων διεστηκότα κατὰ τὴν φύσιν; τίνες δὲ\nπηγῶν αἱ πρῶται πηγαί, ζήτησον, ἄνθρωπε, εἴ τί σοι\nτούτων ἐξιχνεῦσαι ἢ εὑρεῖν δυνατόν. καὶ τίς ὁ ποταμοῖς\nσχίσας καὶ πεδία καὶ ὄρη, καὶ δοὺς τὸν δρόμον ἀκώλυτον;\n\nκαὶ πῶς ἐκ τῶν ἐναντίων τὸ θαῦμα, μήτε θαλάσσης ἐπεξ-\nιούσης, μήτε ποταμῶν ἱσταμένων; τίς δὲ ἡ τῶν ὑδάτων\nτροφή, καὶ τί τὸ ταύτης διάφορον, τῶν μὲν ἄνωθεν ἀρδομένων,\nτῶν δὲ ταῖς ῥίζαις ποτιζομένων, ἵνα τι καὶ αὐτὸς\nκατατρυφήσω τοῦ λόγου, θεοῦ τὴν τρυφὴν ἐξηγούμενος;\n\nἌγε δὴ γῆν ἀφεὶς καὶ τὰ περὶ γῆν, πρὸς τὸν\nἀέρα κουφίσθητι τοῖς τῆς διανοίας πτεροῖς, ἵνα σοι καθ’\nὁδὸν ὁ λόγος προίη· κἀκεῖθεν ἀνάξω σε πρὸς τὰ οὐράνια,\nκαὶ τὸν οὐρανὸν αὐτόν, καὶ τὰ ὑπὲρ οὐρανόν. καὶ τοῖς\nἑξῆς ὀκνεῖ μὲν προσβῆναι ὁ λόγος, προσβήσεται δὲ ὅμως\n\nὁπόσον ἔξεστι. τίς ὁ χέας ἀέρα, τὸν πολὺν τοῦτον πλοῦτον\n\nκαὶ ἄφθονον, οὐκ ἀξίαις, οὐ τύχαις μετρούμενον, οὐχ ὅροις\nκρατούμενον, οὐχ ἡλικίαις μεριζόμενον, ἀλλὰ κατὰ τὴν τοῦ\nμάννα διανομὴν αὐταρκείᾳ περιλαμβανόμενον καὶ ἰσομοιρίᾳ\nτιμώμενον· τὸ τῆς πτηνῆς φύσεως ὄχημα, τὴν\nἀνέμων ἕδραν, τὴν ὡρῶν εὐκαιρίαν, τὴν ζώων ψύχωσιν,\n\nμᾶλλον δὲ τῆς ψυχῆς πρὸς τὸ σῶμα συντήρησιν, ἐν ᾧ\nσώματα, καὶ μεθ’ οὐ λόγος, ἐν ᾧ φῶς καὶ τὸ φωτιζόμενον,\nκαὶ ἡ ὄψις ἡ δι’ αὐτοῦ ῥέουσα; σκόπει δέ μοι καὶ τὰ ἑξῆς·\nοὐ γὰρ συγχωροῦμαι τῷ ἀέρι δοῦναι τὴν ἅπασαν δυνα-\nστείαν τῶν τοῦ ἀέρος εἶναι νομιζομένων. τίνα μὲν ἀνέμων\n\nταμιεῖα; τίνες δὲ θησαυροὶ χιόνος; τίς δὲ ὁ τετοκὼς βώλους\nδρόσου, κατὰ τὸ γεγραμμένον; ἐκ γαστρὸς δὲ τίνος ἐκπορεύεται\nκρύσταλλος; τίς ὁ δεσμεύων ὕδωρ ἐν νεφέλαις, καὶ\nτὸ μὲν ἱστὰς ἐπὶ τῶν νεφελῶν—ὣ τοῦ θαύματος—λόγῳ\nκρατουμένην φύσιν τὴν ῥέουσαν, τὸ δὲ ἐκχέων ἐπὶ πρόσωπον\nπάσης τῆς γῆς, καὶ σπείρων καιρίως καὶ ὁμοτίμως,\nκαὶ οὔτε ἀφιεὶς ἅπασαν τὴν ὑγρὰν οὐσίαν ἐλευθέραν καὶ\nἄσχετον, — ἀρκεῖ γὰρ ἡ ἐπὶ Νῶε κάθαρσις, καὶ τῆς ἑαυτοῦ\nδιαθήκης οὐκ ἐπιλήσμων ὁ ἀψευδέστατος, — οὔτε ἀνέχων\n\nπαντάπασιν, ἵνα μὴ πάλιν Ἡλίου τινὸς δεηθῶμεν, τὴν\nξηρότητα λύοντος; Ἐὰν κλείσῃ, φησί, τὸν οὐρανόν, τίς\nἀνοίξει; ἐὰν δὲ ἀνοίξῃ τοὺς καταράκτας, τίς συνέξει; τίς\nοἴσει τὴν ἐπ’ ἀμφότερα τοῦ ὑετίζοντος ἀμετρίαν, ἐὰν μὴ\n\nτοῖς ἑαυτοῦ μέτροις καὶ σταθμοῖς διεξαγάγῃ τὰ σύμπαντα;\nτί μοι φιλοσοφήσεις περὶ ἀστραπῶν καὶ βροντῶν, ὦ\nβροντῶν ἀπὸ γῆς σὺ καὶ οὐδὲ μικροῖς σπινθῆρσι τῆς\nἀληθείας λαμπόμενε; τίνας ἀτμοὺς ἀπὸ γῆς αἰτιάσῃ νέφους\nδημιουργούς, ἢ ἀέρος πύκνωσίν τινα, ἢ νεφῶν τῶν μανοτάτων\n\nθλῖψιν ἢ σύρρηξιν, ἵνα ἢ μὲν θλίψις σοι τὴν\nἀστραπήν, ἡ δὲ ῥῆξις τὴν βροντὴν ἀπεργάσηται; ποῖον\nδὲ πνεῦμα στενοχωρούμενον, εἶτα οὐκ ἔχον διέξοδον, ἵνα\nἀστράψῃ θλιβόμενον, καὶ βροντήσῃ ῥηγνύμενον; εἰ τὸν\nἀέρα διῆλθες τῷ λογισμῷ, καὶ ὅσα περὶ ἀέρα, ψαῦσον ἤδη\n\nσὺν ἐμοὶ καὶ οὐρανοῦ καὶ τῶν οὐρανίων. πίστις δὲ ἀγέτω\nπλέον ἡμᾶς ἢ λόγος, εἴπερ ἔμαθες τὸ ἀσθενὲς ἐν τοῖς\nἐγγυτέρω, καὶ λόγον ἔγνως τὸ γνῶναι τὰ ὑπὲρ λόγον, ἵνα\nμὴ παντελῶς ἐπίγειος ἦς ἢ περίγειος, ἀγνοῶν καὶ αὐτὸ\nτοῦτο, τὴν ἄγνοιαν.\n\nτίς περιήγαγεν οὐρανόν, ἔταξεν ἀστέρας; μᾶλλον\nδὲ τί πρὸ τούτων οὐρανὸς καὶ ἀστέρες ἔχοις ἂν εἰπεῖν\n\nὁ μετέωρος, ὁ τὰ ἐν ποσὶν ἀγνοῶν, καὶ οὐδὲ σεαυτὸν\nμετρῆσαι δυνάμενος, τὰ δὲ ὑπὲρ τὴν σὴν φύσιν πολυπραγμονῶν,\nκαὶ κεχηνὼς εἰς τὰ ἄμετρα; ἔστω γάρ σε κύκλους\nκαὶ περιόδους καὶ παησιασμοὺς καἰ ἀποχωρήσεις καταλαμβάνειν,\nλαμβάνειν, ἐπιτολὰς καὶ ἀνατολάς, καὶ μοίρας τινὰς καἰ\n\nλεπτότητας, καὶ ὅσοις σὺ τὴν θαυμασίαν σου ταύτην\nἐπιστήμην ἀποσεμνύνεις· οὔπω τοῦτο κατάληψις τῶν\nὄντων ἐστίν, ἀλλὰ κινήσεως τινος ἐπιτήρησις, ἣ πλείονι\nγυμνασία βεβαιωθεῖσα, καὶ εἰς ἓν ἀγαγοῦσα τὰ τηρηθέντα\nπλείοσιν, εἶτα λόγον ἐπινοήσασα, ἐπιστήμη προσηγορεύθη·\n\nὥσπερ τὰ περὶ σελήνην παθήματα γνώριμα γέγονε τοῖς\nπολλοῖς, τὴν ὄψιν ἀρχὴν λαβόντα τῆς γνώσεως. σὺ δέ,\nεἰ λίαν ἐπιστήμων εἶ τούτων, καὶ δικαίως ζητεῖς θαυμάζεσθαι,\nεἰπὲ τίς ἡ τῆς τἀξ ἕως αἰτία καὶ τῆς κινήσεως; πόθεν\nἥλιος φρυκτωρεῖ πάσῃ τῆ οἰκουμένῃ καὶ πάσαις ὄψεσιν,\n\nὥσπερ χοροῦ τινὸς κορυφαῖος, πλέον τοὺς ἄλλους ἀστέρας\nἀποκρύπτων φαιδρότητι ἤ τινες ἐκείνων ἑτέρους; ἀπόδειξις\nδέ, οἱ μὲν ἀντιλάμπουσιν, ὁ δὲ ὑπερλάμπει, καὶ οὐδὲ ὅτι\nσυνανίσχουσιν ἐᾷ γνωρίζεσθαι, καλὸς ὡς νυμφίος, ταχὺς\nὡς γίγας καὶ μέγας· οὐδὲ γὰρ ἀνέχομαι ἄλλοθεν ἢ τοῖς\n\nἐμοῖς τοῦτον ἀποσεμνύνειν· τοσοῦτος τὴν δύναμιν, ὥστε\nἀπ’ ἄλλων ἄκρων ἄλλα τῆ θερμότητι καταλαμβάνειν, καὶ\nμηδὲν διαφεύγειν αὐτοῦ τὴν αἴσθησιν, ἀλλὰ πᾶσαν πλη-\nροῦσθαι καὶ ὄψιν φωτὸς καὶ σωματικὴν φύσιν θερμότητος·\n\nθέροντος, ἀλλ’ οὐ φλέγοντος, εὐκρασίας ἡμερότητι καὶ\nτάξει κινήσεως, ὡς πᾶσι παρόντος, καὶ πάντα ἐπίσης\nπεριλαμβάνοντος.\n\nἘκεῖνο δέ σοι πηλίκον, εἰ κατενόησας’ τοῦτο ἐν\nαἰσθητοῖς ἥλιος, ὅπερ ἐν νοητοῖς θεός, ἔφη τις τῶν ἀλλο-\n\nτρίων. αὐτὸς γὰρ ὄψιν φωτίζων, ὥσπερ ἐκεῖνος\nαὐτὸς καὶ τῶν ὁρωμένων ἐστὶ τὸ κάλλιστον, ὥσπερ ἐκεῖνος\nτῶν νοουμένων. ἀλλὰ τί τὸ κινῆσαν αὐτὸν ἀπ’ ἀρχῆς; τί\nδὲ τὸ ἀεὶ κινοῦν καὶ περιάγον ἑστῶτα λόγῳ καὶ μὴ\nκινούμενον, ὄντως ἀκάμαντα, καὶ φερέσβιον, καὶ φυσίζῳον,\n\nκαὶ ὅσα ποιηταῖς ὕμνηται κατὰ λόγον, καὶ μήτε τῆς ἑαυτοῦ\nφορᾶς ποτὲ μήτε τῶν εὐεργεσιῶν ἱστάμενον; πῶς ἡμέρας\nδημιουργὸς ὑπὲρ γῆς καὶ νυκτὸς ὑπὸ γῆν; ἢ οὐκ οἶδ’ ὅ τι\nχρὴ λέγειν ἡλίῳ προσβλέψαντα. τίς ἡ τούτων πρόσλη-\nψίς τε καὶ ἀνθυφαίρεσις, καὶ ἡ τῆς ἀνισότητος ἰσότης, ἵν\n\nεἴπω τι καὶ παράδοξον; πῶς δὲ ὡρῶν ποιητής τε καὶ\n\nμεριστής, εὐτάκτως ἐπιγινομένων τε καὶ ἀπογινομένων,\nκαὶ ὥσπερ ἐν χορῷ συμπλεκομένων ἀλλήλαις καὶ διισταμένων,\nτὸ μὲν φιλίας νόμῳ, τὸ δὲ εὐταξίας, καὶ κατὰ\nμικρὸν κιρναμένων, καὶ ταῖς ἐγγύτησι κλεπτομένων ταὐτὸν\nἡμέραις τε καὶ νυξίν, ἵνα μὴ τῇ ἀηθείᾳ λυπήσωσιν; ἀλλ’\n\nἴτω μὲν ἡμῖν ἥλιος’ σὺ δὲ ἔγνως σελήνης φύσιν, καὶ πάθη,\nκαὶ μέτρα φωτός, καὶ δρόμους, καὶ πῶς ὁ μὲν ἡμέρας ἔχει\nτὴν δυναστείαν, ἡ δὲ νυκτὸς προκαθέζεται, καὶ ἡ μὲν θηρίοις\nδίδωσι παρρησίαν, ὁ δὲ ἄνθρωπον ἐπὶ τὸ ἔργον ἀνίστησιν,\nἢ ὑψούμενος ἢ ταπεινούμενος πρὸς τὸ χρησιμώτατον;\n\nσυνῆκας δὲ δεσμὸν Πλειάδος ἢ φραγμὸν ᾿Ωρίωνος, ὡς ὁ\nἀριθμῶν πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν,\nκαὶ δόξης ἑκάστου διαφοράν, καὶ τάξιν κινήσεως, ἵνα σοι\nπιστεύσω διὰ τούτων πλέκοντι τὰ ἡμέτερα καὶ κατὰ τοῦ\nκτίστου τὴν κτίσιν ὁπλίζοντι;\n\nΤί λέγεις; ἐνταῦθα στησόμεθα τοῦ λόγου μέχρι\nτῆς ὕλης καὶ τῶν ὁρωμένων; ἢ ἐπειδὴ τοῦ κόσμου παντὸς\nἀντίτυπον τὴν Μωυσέως σκηνὴν οἶδεν ὁ λόγος, τοῦ ἐξ\nὁρατῶν τε καὶ ἀοράτων λέγω συστήματος, τὸ πρῶτον\n\nκαταπέτασμα διασχόντες, καὶ ὑπερβάντες τὴν αἴσθησιν,\nεἰς τὰ ἅγια παρακύψωμεν, τὴν νοητὴν φύσιν καὶ ἐπουράνιον;\nοὐκ ἔχομεν οὐδὲ ταύτην ἀσωμάτως ἰδεῖν, εἰ καὶ\nἀσώματος, πῦρ καὶ πνεῦμα προσαγορευομένην ἢ γινομένην.\n\nποιεῖν γὰρ λέγεται τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ\nτοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα· εἰ μὴ ποιεῖν μέν\nἐστι τὸ συντηρεῖν τῷ λόγῳ, καθ’ ὃν ἐγένοντο. πνεῦμα δὲ\nἀκούει καὶ πῦρ· τὸ μὲν ὡς νοητὴ φύσις, τὸ δὲ ὡς καθάρσιος·\nἐπεὶ καὶ τῆς πρώτης οὐσίας τὰς αὐτὰς οἶδα κλήσεις.\n\nπλὴν ἡμῖν γε ἀσώματος ἔστω, ἢ ὅτι ἐγγύτατα. ὁρᾷς\nὅπως ἰλιγγιῶμεν περὶ τὸν λόγον, καὶ οὐκ ἔχομεν οἷ προέλθωμεν,\nἢ τοσοῦτον ὅσον εἰδέναι ἀγγέλους τινὰς καὶ ἀρχαγγέλους,\nθρόνους, κυριότητας, ἀρχάς, ἐξουσίας, λαμπρότητας,\nἀναβάσεις, νοερὰς δυνάμεις, ἢ νόας, καθαρὰς φύσεις καὶ\n\nἀκιβδήλους, ἀκινήτους πρὸς τὸ χεῖρον ἢ δυσκινήτους, περὶ\nτὸ πρῶτον αἴτιον ἀεὶ χορευούσας· ἢ πῶς ἄν τις αὐτὰς\nἀνυμνήσειεν, ἐκεῖθεν ἐλλαμπομένας τὴν καθαρωτάτην\n\nἔλλαμψιν, ἢ ἄλλως ἄλλην κατὰ τὴν ἀναλογίαν τῆς φύσεως\nκαἰ τῆς τάξεως· τοσοῦτον τῷ καλῷ μορφουμένας καὶ\nτυπουμένας, ὥστε ἄλλα γίνεσθαι φῶτα καὶ ἄλλους Φψτίζειν\nδύνασθαι ταῖς τοῦ πρώτου φωτὸς ἐπιρροαῖς τε καὶ\nδιαδόσεσι· λειτουργοὺς θείου θελήματος, δυνατὰς ἰσχύι\n\nφυσικῇ τε καὶ ἐπικτήτῳ, πάντα ἐπιπορευομένας, πᾶσι\nπανταχοῦ παρούσας ἑτοίμως, προθυμίᾳ τε λειτουργίας καὶ\nκουφότητι φύσεως· ἄλλας ἄλλο τι τῆς οἰκουμένης μέρος\nδιειληφυίας, ἢ ἄλλῳ τινὶ τοῦ παντὸς ἐπιτεταγμένας, ὡς\nοἶδεν ὁ ταῦτα τάξας καὶ διορίσας· πάντα εἰς ἓν ἀγούσας,\n\nπρὸς μίαν σύννευσιν τοῦ τὰ πάντα δημιουργήσαντος·\nὑμνῳδοὺς θείας μεγαλειότητος, θεωροὺς δόξης ἀιδίου καὶ\nἀιδίως, οὐχ ἵνα δοξασθῇ θεός, — οὐ γὰρ ἔστιν ὃ προστεθήσε-\nται τῷ πλήρει, τῷ καὶ τοῖς ἄλλοις χορηγῷ τῶν καλῶν, —\nἀλλ’ ἵνα μὴ λείπῃ τὸ εὐεργετεῖσθαι καὶ ταῖς πρώταις μετὰ\n\nθεὸν φύσεσι; ταῦτα εἰ μὲν πρὸς ἀξίαν ὕμνηται, τῆς\nτριάδος ἡ χάρις, καὶ τῆς μιᾶς ἐν τοῖς τρισὶ θεότητος· εἰ\nδὲ τῆς ἐπιθυμίας ἐνδεέστερον, ἔχει τὸ νικᾷν καὶ οὕτως ὁ\nλόγος. τοῦτο γὰρ ἠγωνίζετο παραστῆσαι, ὅτι νοῦ κρείττων\n\nκαὶ ἡ τῶν δευτέρων φύσις, μὴ ὅτι τῆς πρώτης καὶ μόνης,\nὀκνῶ γὰρ εἰπεῖν, ὑπὲρ ἅπαντα.\n\nΘ́́EΟΛΟΓΙKΟΣ TPITOS.\n\nΠΕΡΙ ΥΙΟΥ.\n\nἋ μὲν οὖν εἴποι τις ἂν ἐπικόπτων τὴν περὶ τὸν\nλόγον αὐτῶν ἑτοιμότητα καὶ ταχύτητα, καὶ τὸ τοῦ τάχους\nἐπισφαλὲς ἐν πᾶσι μὲν πράγμασι, μάλιστα δὲ ἐν τοῖς\nπερὶ θεοῦ λόγοις, ταῦτά ἐστιν. ἐπεὶ δὲ τὸ μὲν ἐπιτιμᾷν\nοὐ μέγα· ῥᾷστον γὰρ καὶ τοῦ βουλομένου παντός· τὸ δὲ\n\nἀντεισάγειν τὴν ἑαυτοῦ γνώμην ἀνδρὸς εὐσεβοῦς καὶ νοῦν\nἔχοντος· φέρε, τῷ ἁγίῳ θαρρήσαντες πνεύματι, τῷ παρ’\nαὐτῶν μὲν ἀτιμαζομένῳ, παρ’ ἡμῶν δὲ προσκυνουμένῳ, τὰς\nἡμετέρας περὶ τῆς θεότητος ὑπολήψεις, αἵ τινές ποτέ εἰσιν,\nὥσπερ τινὰ τόκον εὐγενῆ τε καὶ ὥριμον εἰς φῶς προενέγκωμεν·\n\nοὐδὲ ἄλλοτε μὲν σιωπήσαντες, τοῦτο γὰρ μόνον\nἡμεῖς νεανικοί τε καὶ μεγαλόφρονες, νῦν δὲ καὶ μᾶλλον\n\nπαρρησιαζόμενοι τὴν ἀλήθειαν· ἵνα μὴ τῇ ὑποστολῇ,\nκαθὼς γέγραπται, τὸ μὴ εὐδοκεῖσθαι κατακριθῶμεν. διττοῦ\nδὲ ὄντος λόγου παντός, τοῦ μὲν τὸ οἰκεῖον κατασκευάζοντος,\nτοῦ δὲ τὸ ἀντίπαλον ἀνατρέποντος, καὶ ἡμεῖς τὸν οἰκεῖον\n\nἐκθέμενοι πρότερον, οὕτω τὰ τῶν ἐναντίων ἀνατρέψαι\nπειρασόμεθα· καὶ ἀμφότερα ὡς οἷόν τε διὰ βραχέων, ἵν\nεὐσύνοπτα γένηται τὰ λεγόμενα, ὥσπερ ὃν αὐτοὶ λόγον\nεἰσαγωγικὸν ἐπενόησαν πρὸς ἐξαπάτην τῶν ἁπλουστέρων\nἢ εὐηθεστέρων, καὶ μὴ τῷ μήκει τοῦ λόγου διαχεθῇ τὰ\n\nνοούμενα, καθάπερ ὕδωρ οὐ σωλῆνι σφιγγόμενον, ἀλλὰ\nκατὰ πεδίου χεόμενον καὶ λυόμενον.\n\nτρεῖς αἱ ἀνωτάτω δόξαι περὶ θεοῦ, ἀναρχία, καὶ\nπολυαρχία, καὶ μοναρχία. αἱ μὲν οὖν δύο παισὶν ‘Ελλήνων\nἐπαίχθησαν, καὶ παιζέσθωσαν. τό τε γὰρ ἄναρχον\n\nἄτακτον· τό τε πολύαρχον στασιῶδες, καὶ οὕτως ἄναρχον,\nκαὶ οὕτως ἄτακτον. εἰς ταὐτὸν γὰρ ἀμφότερα φέρει, τὴν\nἀταξίαν, ἡ δὲ εἰς λύσιν· ἀταξία γὰρ μελέτη λύσεως.\n\nἡμῖν δὲ μοναρχία τὸ τιμώμενον· μοναρχία δέ, οὐχ ἢν ἓν\nπεριγράφει πρόσωπον· ἔστι γὰρ καὶ τὸ ἓν στασιάζον\nπρὸς ἑαυτὸ πολλὰ καθίστασθαι· ἀλλ’ ἢν φύσεως ὁμοτιμία\nσυνίστησι, καὶ γνώμης σύμπνοια, καὶ ταὐτότης κινήσεως,\nκαὶ πρὸς τὸ ἓν τῶν ἐξ αὐτοῦ σύννευσις, ὅπερ ἀμήχανον\n\nἐπὶ τῆς γενητῆς φύσεως, ὥστε κἂν ἀριθμῷ διαφέρῃ, τῇ γε\nοὐσίᾳ μὴ τέμνεσθαι. διὰ τοῦτο μονὰς ἀπ’ ἀρχῆς, εἰς δυάδα\nκινηθεῖσα, μέχρι τριάδος ἔστη. καὶ τοῦτό ἐστιν ἡμῖν ὁ\nπατήρ, καὶ ὁ υἱός, καὶ τὸ ἅγιον πνεῦμα· ὁ μὲν γεννήτωρ\nκαὶ προβολεύς, λέγω δὲ ἀπαθῶς, καὶ ἀχρόνως, καὶ ἀσω-\n\nμάτως· τῶν δέ, τὸ μὲν γέννημα, τὸ δὲ πρόβλημα, ἢ οὐκ\nοἱδ’ ὅπως ἄν τις ταῦτα καλέσειεν, ἀφελὼν πάντῃ τῶν\n\nὁρωμένων. οὐ γὰρ δὴ ὑπέρχυσιν ἀγαθότητος εἰπεῖν θαρρήσομεν,\nὃ τῶν παρ’ Ἕλλησι φιλοσοφησάντων εἰπεῖν τις\nἐτόλμησεν, οἷον κρατήρ τις ὑπερερρύῃ, σαφῶς οὑτωσὶ\nλέγων, ἐν οἷς περὶ πρώτου αἰτίου καὶ δευτέρου φιλοσοφεῖ·\n\nμή ποτε ἀκούσιον τὴν γέννησιν εἰσαγάγωμεν, καὶ οἷον\nπερίττωμά τι φυσικὸν καὶ δυσκάθεκτον, ἥκιστα ταῖς περὶ\nθεότητος ὑπονοίαις πρέπον. διὰ τοῦτο ἐπὶ τῶν ἡμετέρων\nὅρων ἱστάμενοι τὸ ἀγέννητον εἰσάγομεν, καὶ τὸ γεννητόν,\nκαὶ τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, ὥς πού φησιν αὐτὸς\n\nὁ θεὸς καὶ λόγος.\n\nΠότε οὖν ταῦτα; ὑπὲρ τὸ πότε ταῦτα. εἰ δὲ δεῖ\nτι καὶ νεανικῶς εἰπεῖν, ὅτε ὁ πατήρ. πότε δὲ ὁ πατήρ;\nοὐκ ἢν ὅτε οὐκ ἦν. τοῦτο οὖν καὶ ὁ υἱός, καὶ τὸ πνεῦμα τὸ\nἅγιον. πάλιν ἐρώτα με, καὶ πάλιν ἀποκρινοῦμαί σοι.\n\nπότε ὁ υἱὸς γεγέννηται; ὅτε ὁ πατὴρ οὐ γεγέννηται. πότε\nδὲ τὸ πνεῦμα ἐκπεπόρευται; ὅτε ὁ υἱὸς οὐκ ἐκπεπόρευται,\nἀλλὰ γεγέννηται ἀχρόνως καὶ ὑπὲρ λόγον· εἰ καὶ μὴ\nδυνάμεθα τὸ ὑπὲρ χρόνον παραστῆσαι, θέλοντες χρονικὴν\nἐκφυγεῖν ἔμφασιν· τὸ γὰρ ὅτε, καὶ πρὸ τοῦδε, καὶ μετὰ\n\nταῦτα, καὶ ἀπ’ ἀρχῆς, οὐκ ἄχρονα, κἂν ὅτι μάλιστα βιαζώμεθα·\nπλὴν εἰ τὸ παρεκτεινόμενον τοῖς ἀιδίοις διάστημα\nτὸν αἰῶνα λαμβάνοιμεν, τὸ μὴ κινήσει τινὶ μηδὲ ἡλίου\nφορᾷ μεριζόμενον καὶ μετρούμενον, ὅπερ ὁ χρόνος. πῶς\nοὖν οὐ συνάναρχα, εἰ συναίδια; ὅτι ἐκεῖθεν, εἰ καὶ μὴ μετ’\n\nἐκεῖνο. τὸ μὲν γὰρ ἄναρχον, καὶ ἀίδιον· τὸ ἀίδιον δέ, οὐ\nπάντως ἄναρχον, ἕως ἂν εἰς ἀρχὴν ἀναφέρηται τὸν πατέρα.\nοὐκ ἄναρχα οὖν τῷ αἰτίῳ· δῆλον δὲ τὸ αἴτιον ὡς οὐ\nπάντως πρεσβύτερον τῶν ὧν αἴτιον· οὐδὲ γὰρ τοῦ\nφωτὸς ἥλιος. καὶ ἄναρχά πὼς τῷ χρόνῳ, κἂν σὺ μορ-\n\nμολύττῃ τοὺς ἁπλουστέρους· οὐ γὰρ ὑπὸ χρόνον τὰ ἐξ\nὧν ὁ χρόνος.\n\nἨὼς οὖν οὐκ ἐμπαθὴς ἡ γέννησις; ὅτι ἀσώματος.\nεἰ γὰρ ἡ ἐνσώματος ἐμπαθής, ἀπαθὴς ἡ ἀσώματος. ἐγὼ δέ\nσε ἀντερήσομαι· πῶς θεός, εἰ κτίσμα; οὐ γὰρ θεὸς τὸ κτιζό-\n\nμένον· ἵνα μὴ λέγω, ὅτι κἀνταῦθα πάθος, ἂν σωματικῶς\n\nλαμβάνηται, οἷον χρόνος, ἔφεσις, ἀνατύπωσις, φροντίς,\nἐλπίς, λύπη, κίνδυνος, ἀποτυχία, διόρθωσις· ἃ πάντα καὶ\nπλείω τούτων περὶ τὴν κτίσιν, ὡς πᾶσιν εὔδηλον. θαυμάζω\nδέ, ὅτι μὴ καὶ τοῦτο τολμᾷς, συνδυασμούς τινας ἐννοεῖν,\n\nκαὶ χρόνους κυήσεως, καὶ κινδύνους ἀμβλώσεως, ὡς οὐδὲ\nγεννᾷν ἐγχωροῦν, εἰ μὴ οὕτω γεγέννηκεν· ἢ πάλιν πτηνῶν\nτινὰς καὶ χερσαίων καὶ ἐνύδρων γεννήσεις ἀπαριθμούμενος,\nτούτων τινὶ τῶν γεννήσεων ὑπάγειν τὴν θείαν καὶ ἀνεκλά-\nλῆτον, ἢ καὶ τὸν υἱὸν ἀναιρεῖν ἐκ τῆς καινῆς ὑποθέσεως.\n\nκαὶ οὐδ’ ἐκεῖνο δύνασαι συνιδεῖν, ὅτι ᾧ διάφορος ἡ κατὰ\nσάρκα γέννησις, — ποῦ γὰρ ἐν τοῖς σοῖς ἔγνως θεοτόκον\nπαρθένον; — τούτῳ καὶ ἡ πνευματικὴ γέννησις ἐξαλλάττουσα·\nμᾶλλον δέ, ᾧ τὸ εἶναι μὴ ταὐτόν, τούτῳ καὶ τὸ\nγεννᾷν διάφορον.\n\nτίς οὖν ἐστὶ πατὴρ οὐκ ἠργμένος; ὅς τις οὐδὲ τοῦ\nεἶναι ἤρξατο· ᾧ δὲ τὸ εἶναι ἤρξατο, τούτῳ καὶ τὸ εἶναι\nπατρί. οὔκουν πατὴρ ὕστερον, οὐ γὰρ ἤρξατο· καὶ πατὴρ\nκυρίως, ὅτι μὴ καὶ υἱός· ὥσπερ καὶ υἱὸς κυρίως, ὅτι μὴ καὶ\nπατήρ. τὰ γὰρ ἡμέτερα οὐ κυρίως, ὅτι καὶ ἄμφω· οὐ γὰρ\n\nτόδε μᾶλλον ἢ τόδε· καὶ ἐξ ἀμφοῖν ἡμεῖς, οὐχ ἑνός, ὥστε\nμερίζεσθαι, καὶ κατ’ ὀλίγον ἄνθρωποι, καὶ ἴσως οὐδὲ\nἄνθρωποι, καὶ οἷοι μὴ τεθελήμεθα, καὶ ἀφιέντες καὶ ἀφιέμενοι,\nὡς μόνας τὰς σχέσεις λείπεσθαι ὀρφανὰς τῶν πραγμάτων.\nἀλλὰ τὸ ἐγέννησε, φησίν, αὐτό, καὶ τὸ γεγέννηται,\n\nτί ἄλλο, ἢ ἀρχὴν εἰσάγει γεννήσεως; τί οὖν ἂν μηδὲ τοῦτο\nλέγωμεν, ἀλλ’ ἦν ἀπ’ ἀρχῆς γεγεννημένος, ἵνα σου ῥᾳδίως\nφύγωμεν τὰς περιέργους ἐνστάσεις καὶ Φιλοχρόνους; ἆρα\nγραφὴν ἀποίσεις καθ’ ἡμῶν, ὡς παραχαραττόντων τι τῆς\nγραφῆς καὶ τῆς ἀληθείας; ἢ πᾶσιν εὔδηλον, ὅτι πολλὰ\n\nτῶν χρονικῶς λεγομένων ἐνηλλαγμένως τοῖς χρόνοις προΦέρεται,\nκαὶ μάλιστα παρὰ τῇ συνηθείᾳ τῆς γραφῆς,\nοὐχ ὅσα τοῦ παρεληλυθότος χρόνου μόνον ἐστίν, ἢ τοῦ\nπαρόντος, ἀλλὰ καὶ ὅσα τοῦ μέλλοντος; ὡς τό· Ἵνα τί\n\nἐφρύαξαν ἔθνη; οὔπω γὰρ ἐφρυάξαντο· καί, Ἐν ποταμῷ\nδιελεύσονται ποδί· ὅπερ ἐστί, διαβεβήκασι. καὶ μακρὸν\nἂν εἴη πάσας ἀπαριθμεῖν τὰς τοιαύτας φωνάς, αἳ τοῖς\nφιλοπόνοις τετήρηνται.\n\nτοῦτο μὲν δὴ τοιοῦτον. οἷον δὲ αὐτῶν κἀκεῖνο, ὡς\nλίαν δύσερι καὶ ἀναίσχυντον* βουληθείς, φασι, γεγέννηκε\nτὸν υἱόν, ἢ μὴ βουλόμενος. εἶτα δεσμοῦσιν, ὡς οἴονται,\nἀμφοτέρωθεν ἅμμασιν, οὐκ ἰσχυροῖς, ἁλλὰ καὶ λίαν σαθροῖς.\nεἰ μὲν γὰρ οὐ θέλων, φασί, τετυράννηται. καὶ τίς\nτο ὁ τυραννήσας; καὶ πῶς ὁ τυραννηθεὶς θεός; εἰ δὲ θέλων,\nθελήσεως υἱὸς ὁ υἱός· πῶς οὖν ἐκ τοῦ πατρός; καὶ καινήν\nτινα μητέρα τὴν θέλησιν ἀντὶ τοῦ πατρὸς ἀναπλάττουσιν.\nἓν μὲν οὖν τοῦτο χαρίεν αὐτῶν, ἂν τοῦτο λέγωσιν, ὅτι τοῦ\nπάθους ἀποστάντες ἐπὶ τὴν βούλησιν καταφεύγουσιν· οὐ\n\nγὰρ πάθος ἡ βούλησις. δεύτερον δὲ ἴδωμεν τὸ ἰσχυρὸν\n\nαὐτῶν, ὅ τι λέγουσιν. ἄριστον δὲ αὐτοῖς συμπλακῆναι\nπρότερον ἐγγυτέρω. σὺ δὲ αὐτὸς ὁ λέγων εὐχερῶς ὅ τι ἃν\nἐθέλῃς, ἐκ θέλοντος ὑπέστης τοῦ σοῦ πατρός, ἢ μὴ θέλοντος;\nεἰ μὲν γὰρ ἐξ οὐ θέλοντος, τετυράννηται. τῆς βίας·\nκαὶ τίς ὁ τυραννήσας αὐτόν; οὐ γὰρ δὴ τὴν φύσιν ἐρεῖς·\n\nἐκείνη γὰρ ἔχει καὶ τὸ σωφρονεῖν. εἰ δὲ θέλοντος, ἀπόλωλέ\nσοι δι’ ὀλίγας συλλαβὰς ὁ πατήρ. θελήματος γὰρ υἱός,\nἁλλ’ οὐ πατρὸς ἀναπέφηνας. ἀλλ’ ἐπὶ τὸν θεὸν μέτειμι\nκαὶ τὰ κτίσματα, καὶ τὸ σὸν ἐρώτημα προσάγω τῇ σῇ\nσοφίᾳ. θέλων ὑπέστησε τὰ πάντα, ἢ βιασθείς; εἰ μὲν\n\nβιασθείς, κἀνταῦθα ἡ τυραννίς, καὶ ὁ τυραννήσας. εἰ\nδὲ βουλόμενος, ἐστέρηται τοῦ θεοῦ καὶ τὰ κτίσματα, καὶ\nσὺ πρὸ τῶν ἄλλων, ὁ τοιούτους ἀνευρίσκων λογισμοὺς\nκαὶ τοιαῦτα σοφιζόμενος. θελήσει γὰρ μέσῃ τοῦ κτίστου\nδιατειχίζεται. ἁλλ’ ἕτερον, οἶμαι, θέλων ἐστὶ καὶ θέλησις,\n\nγεννῶν καὶ γέννησις, λέγων καὶ λόγος, εἰ μὴ μεθύομεν. τὰ\nμὲν ὁ κινούμενος, τὰ δὲ οἷον ἡ κίνησις. οὔκουν θελήσεως\nτὸ θεληθέν· οὐδὲ γὰρ ἕπεται πάντως· οὐδὲ τὸ γεννηθὲν\nγεννήσεως, οὐδὲ τὸ ἀκουσθὲν ἐκφωνήσεως, ἀλλὰ τοῦ θέλοντος,\n\nκαὶ τοῦ γεννήσαντος, καὶ τοῦ λέγοντος. τὰ τοῦ θεοῦ δὲ\nκαὶ ὑπὲρ πάντα ταῦτα, ᾧ γέννησίς ἐστιν ἴσως ἡ τοῦ γεννᾷν\nθέλησις, ἀλλ’ οὐδὲν μέσον, εἴ γε καὶ τοῦτο δεξώμεθα ὅλως,\nἀλλὰ μὴ καὶ θελήσεως κρείττων ἢ γέννησις.\n\nΒούλει τι προσπαίξω καὶ τὸν πατέρα; παρὰ σοῦ\n\nγὰρ ἔχω τὰ τοιαῦτα τολμᾷν. θέλων θεὸς ὁ πατήρ, ἢ μὴ\nθέλων. καὶ ὅπως ἀποφεύξῃ τὸ σὸν περιδέξιον, εἰ μὲν δὴ\nθέλων, πότε τοῦ θέλειν ἠργμένος; οὐ γὰρ πρὶν εἶναι· οὐδὲ\nγὰρ ἦν τι πρότερον. ἢ τὸ μὲν αὐτοῦ θελῆσαν, τὸ δὲ\n\nθεληθέν; μεριστὸς οὖν. πῶς δὲ οὐ θελήσεως καὶ οὗτος,\nκατὰ σέ, πρόβλημα; εἰ δὲ οὐ θέλων, τί τὸ βιασάμενον εἰς\nτὸ εἶναι; καὶ πῶς θεός, εἰ βεβίασται, καὶ ταῦτα οὐκ\nἄλλο τι ἢ αὐτὸ τὸ εἶναι θεός; πῶς οὖν γεγέννηται; πῶς\nἔκτισται, εἴπερ ἔκτισται κατὰ σέ; καὶ γὰρ καὶ τοῦτο τῆς\n\nαὐτῆς ἀπορίας. τάχα ἂν εἴποις, βουλήσει καὶ λόγῳ.\nἀλλ’ οὔπω λέγεις τὸ πᾶν. πῶς γὰρ ἔργου δύναμιν ἔσχεν\nἡ βούλησις καὶ ὁ λόγος; ἔτι λείπεται λέγειν. οὐ γὰρ\nοὕτως ἄνθρωπος.\n\nΠῶς οὖν γεγέννηται; οὐκ ἂν ἢν μεγάλη ἡ γέννησις,\n\nεἰ σοὶ κατελαμβάνετο, ὃς οὐδὲ τὴν ἰδίαν ἐπίστῃ γέννησιν,\nἢ μικρόν τι ταύτης κατείληφας, καὶ ὅσον αἰσχύνῃ λέγειν·\nἔπειτα οἴει τὸ πᾶν γινώσκειν; πολλὰ ἂν κάμοις πρότερον,\nἢ εὕροις λόγους συμπήξεως, μορφώσεως, φανερώσεως,\nψυχῆς πρὸς σῶμα δεσμόν, νοῦ πρὸς ψυχήν, λόγου πρὸς\n\nνοῦν, κίνησιν, αὔξησιν, τροφῆς ἐξομοίωσιν, αἴσθησιν,\nμνήμην, ἀνάμνησιν, τἄλλα ἐξ ὧν συνέστηκας· καὶ τίνα\nμὲν τοῦ συναμφοτέρου ψυχῆς καὶ σώματος, τίνα δὲ\nτὰ μεμερισμένα, τίνα δὲ ἃ παρ’ ἀλλήλων λαμβάνουσιν·\n\nὧν γὰρ ὕστερον ἡ τελείωσις, τούτων οἱ λόγοι μετὰ τῆς\nγεννήσεως. εἰπὲ τίνες· καὶ μηδὲ τότε φιλοσοφήσῃς θεοῦ\nγέννησιν· οὐ γὰρ ἀσφαλές. εἰ μὲν γὰρ τὴν σὴν γινώσκεις,\nοὐ πάντως καὶ τὴν τοῦ θεοῦ· εἰ δὲ μηδὲ τὴν σήν, πῶς τὴν\n\nτοῦ θεοῦ; ὅσῳ γὰρ θεὸς ἀνθρώπου δυστεκμαρτότερος,\nτοσούτῳ καὶ τῆς σῆς γεννήσεως ἀληπτοτέρα ἡ ἄνω γέν-\nνησις. εἰ δὲ ὅτι μή σοι κατείληπται, διὰ τοῦτο οὐδὲ\nγεγέννηται, ὥρα σοι πολλὰ διαγράφειν τῶν ὄντων, ἃ μὴ\nκατείληφας, καὶ πρό γε ἁπάντων τὸν θεὸν αὐτόν· οὐδὲ γὰρ\n\nὅ τι ποτέ ἐστιν εἰπεῖν ἔχεις, καὶ εἰ λίαν τολμηρὸς εἰ, καὶ τὰ\nπεριττὰ μεγαλόψυχος. κατάβαλέ σου τὰς ῥεύσεις, καὶ\nτὰς διαιρέσεις, καὶ τὰς τομάς, καὶ τὸ ὡς περὶ σώματος\nδιανοεῖσθαι τῆς ἀσωμάτου φύσεως· καὶ τάχα ἃν ἄξιόν τι\nδιανοηθείης θεοῦ γεννήσεως. πῶς γεγέννηται; πάλιν γὰρ\n\nτὸ αὐτὸ φθέγξομαι δυσχεραίνων. θεοῦ γέννησις σιωπῇ\nτιμάσθω. μέγα σοι τὸ μαθεῖν, ὅτι γεγέννηται. τὸ δὲ πῶς,\nοὐδὲ ἀγγέλοις ἐννοεῖν, μὴ ὅτι γέ σοι νοεῖν συγχωρήσομεν.\nβούλει παραστήσω τὸ πῶς; ὡς οἶδεν ὁ γεννήσας πατήρ,\nκαὶ ὁ γεννηθεὶς υἱός. τὸ δὲ ὑπὲρ ταῦτα νέφει κρύπτεται,\n\nτὴν σὴν διαφεῦγον ἀμβλυωπίαν.\n\nὄντα οὖν γεγέννηκεν, ἢ οὐκ ὄντα; τῶν ληρημάτων·\nπερὶ ἐμὲ καὶ σὲ ταῦτα, οἳ τὸ μέν τι ἦμεν, ὥσπερ ἐν τῇ\nὀσφύι τοῦ Ἀβραὰμ ὁ Λευὶ, τὸ δὲ γεγόναμεν’ ὥστε ἐξ\nὄντων τρόπον τινὰ τὸ ἡμέτερον, καὶ οὐκ ὄντων· ἐναντίως\nπερὶ τὴν ἀρχέγονον ὕλην ὑποστᾶσαν σαφῶς ἐξ οὐκ ὄντων,\n\nκἄν τινες ἀγένητον ἀναπλάττωσιν. ἐνταῦθα δὲ σύνδρομον\nτῷ εἶναι τὸ γεγεννῆσθαι, καὶ ἀπ’ ἀρχῆς· ὥστε ποῦ θήσεις\nτὸ ἀμφίκρημνον τοῦτο ἐρώτημα; τί γὰρ τοῦ ἀπ’ ἀρχῆς\nπρεσβύτερον, ἵν ἐκεῖ θῶμεν τὸ εἶναί ποτε τοῦ υἱοῦ, ἢ τὸ\nμὴ εἶναι; ἀμφοτέρως γὰρ τὸ ἀπ’ ἀρχῆς λυθήσεται. εἰ μή\n\nσοι καὶ ὁ πατήρ, πάλιν ἐρωτώντων ἡμῶν, ἐξ ὄντων, ἢ ἐξ\n\nοὐκ ὄντων, κινδυνεύσειεν ἢ δὶς εἶναι, ὃ μὲν προών, ὃ δὲ ὤν,\nἢ ταὐτὸν τῷ υἱῷ παθεῖν, ἐξ οὐκ ὄντων εἶναι, διὰ τὰ σὰ τῶν\nἐρωτημάτων παίγνια, καὶ τὰς ἐκ ψάμμων οἰκοδομάς, αἱ\nμηδὲ αὔραις ἵστανται. ἐγὼ μὲν οὖν οὐδέτερον τούτων\n\nδέχομαι, καὶ τὴν ἐρώτησίν φημι τὸ ἄτοπον ἔχειν, οὐχὶ τὸ\nἄπορον τὴν ἀπάντησιν. εἰ δέ σοι φαίνεται ἀναγκαῖον\nεἶναι τὸ ἕτερον ἀληθεύειν ἐπὶ παντός, κατὰ τὰς σὰς δια-\nλεκτικὰς ὑπολήψεις, δέξαι μού τι μικρὸν ἐρώτημα. ὁ\nχρόνος ἐν χρόνῳ, ἢ οὐκ ἐν χρόνῳ; εἰ μὲν οὖν ἐν χρόνῳ,\nIO τίνι τούτῳ; καὶ τί παρὰ τοῦτον ὄντι; καὶ πῶς περιέχοντι;\nεἰ δὲ οὐκ ἐν χρόνῳ, τίς ἢ περιττὴ σοφία χρόνον εἰσάγειν\nἄχρονον; τοῦ δέ, Νῦν ἐγὼ ψεύδομαι, δὸς τὸ ἕτερον, ἢ\nἀληθεύεσθαι μόνον, ἢ ψεύδεσθαι· οὐ γὰρ ἀμφότερα δώ-\nσομεν. ἀλλ’ οὐκ ἐνδέχεται. ἢ γὰρ ψευδόμενος ἀληθεύσει,\n\nἢ ἀληθεύων ψεύσεται· πᾶσα ἀνάγκη. τί οὖν θαυμαστόν,\nὥσπερ ἐνταῦθα συμβαίνει τὰ ἐναντία, οὕτως ἐκεῖσε ἀμφότερα\nψεύδεσθαι, καὶ οὕτω σοι τὸ σοφὸν ἠλίθιον ἀναφανήσεται;\nἓν ἔτι μοι λῦσον τῶν αἰνιγμάτων· σεαυτῷ δὲ\nγεννωμένῳ παρῆς; πάρει δὲ νῦν; ἢ οὐδέτερον; εἰ μὲν γὰρ\n\nκαὶ παρῆς, καὶ πάρει, ὡς τίς, καὶ τίνι; καὶ πῶς ὁ εἷς\nἄμφω γεγόνατε; εἰ δὲ μηδέτερον τῶν εἰρημένων, πῶς\n\nσεαυτοῦ χωρίζῃ; καὶ τίς ἡ αἰτία τῆς διαζεύξεως; ἀλλ’\nἀπαίδευτον περὶ τοῦ ἑνός, εἰ ἑαυτῷ πάρεστιν, ἢ μή,\nπολυπραγμονεῖν. ταῦτα γὰρ ἐπ’ ἄλλων, οὐχ ἑαυτοῦ λέγεται.\nἀπαιδευτότερον, εὖ ἴσθι, τὸ ἀπ’ ἀρχῆς γεγεννημένον,\nεἰ ἢν πρὸ τῆς γεννήσεως, ἢ οὐκ ἦν, διευθύνεσθαι. οὗτος\n\nγὰρ περὶ τῶν χρόνῳ διαιρετῶν ὁ λόγος.\n\nἈλλ’ οὐ ταὐτόν, φησι, τὸ ἀγέννητον καὶ τὸ\nγεννητόν. εἰ δὲ τοῦτο, οὐδὲ ὁ υἱὸς τῷ πατρὶ ταὐτόν. ὅτι\nμὲν φανερῶς ὁ λόγος οὗτος ἐκβάλλει τὸν υἱὸν τῆς θεότητος,\nἢ τὸν πατέρα, τί χρὴ λέγειν; εἰ γὰρ τὸ ἀγέννητον οὐσία ΙΟ\nθεοῦ, τὸ γεννητὸν οὐκ οὐσία· εἰ δὲ τοῦτο, οὐκ ἐκεῖνο. τίς\nἀντερεῖ λόγος; ἑλοῦ τοίνυν τῶν ἀσεβειῶν ὁποτέραν βούλει,\nὦ κενὲ θεολόγε, εἴπερ ἀσεβεῖν πάντως ἐσπούδακας. ἔπειτα\nπῶς οὐ ταὐτὸν λέγεις τὸ ἀγέννητον καὶ τὸ γεννητόν; εἰ μὲν\nτὸ μὴ ἐκτισμένον καὶ ἐκτισμένον, κἀγὼ δέχομαι. οὐ γὰρ\n\nταὐτὸν τῆ φύσει τὸ ἄναρχον καὶ τὸ κτιζόμενον. εἰ δὲ τὸ\n\nγεγεννηκὸς καὶ τὸ γεγεννημένον, οὐκ ὀρθῶς λέγεται. ταὐτὸν\nγὰρ εἶναι πᾶσα ἀνάγκη. αὕτη γὰρ φύσις γεννήματος,\nταὐτὸν εἶναι τῷ γεγεννηκότι κατὰ τὴν φύσιν. ἢ οὕτω\nπάλιν· πῶς λέγεις τὸ ἀγέννητον καὶ τὸ γεννητόν; εἰ μὲν\n\nτὴν ἀγεννησίαν αὐτὴν καὶ τὴν γέννησιν, οὐ ταὐτόν·\nεἰ δὲ οἷς ὑπάρχει ταῦτα, πῶς οὐ ταὐτόν; ἐπεὶ καὶ τὸ\nἄσοφον καὶ τὸ σοφὸν ἀλλήλοις μὲν οὐ ταὐτά, περὶ ταὐτὸν\nδέ, τὸν ἄνθρωπον· καὶ οὐκ οὐσίας τέμνει, περὶ δὲ τὴν αὐτὴν\nοὐσίαν τέμνεται. ἢ καὶ τὸ ἀθάνατον, καὶ τὸ ἄκακον, καὶ\n\nτὸ ἀναλλοίωτον οὐσία θεοῦ. ἀλλ’ εἰ τοῦτο, πολλαὶ οὐσίαι\nθεοῦ, καὶ οὐ μία. ἢ σύνθετον ἐκ τούτων τὸ θεῖον. οὐ γὰρ\nἀσυνθέτως ταῦτα, εἴπερ οὐσίαι.\n\nταῦτα μὲν οὔ φασι, κοινὰ γὰρ καὶ ἄλλων. ὃ δὲ\nμόνου θεοῦ καὶ ἴδιον, τοῦτο οὐσία. οὐκ ἂν μὲν συγχωρήσαιεν\n\nεἶναι μόνου θεοῦ τὸ ἀγέννητον οἱ καὶ τὴν ὕλην καὶ\n\nτὴν ἰδέαν συνεισάγοντες ὡς ἀγέννητα. τὸ γὰρ Μανιχαίων\nπορρωτέρω ῥίψωμεν σκότος. πλὴν ἔστω μόνου θεοῦ. τί\nδὲ ὁ Ἀδάμ; οὐ μόνος πλάσμα θεοῦ; καὶ πάνυ, φήσεις.\nἆρ’ οὖν καὶ μόνος ἄνθρωπος; οὐδαμῶς. τί δή ποτε; ὅτι\nμὴ ἀνθρωπότης ἡ πλάσις· καὶ γὰρ τὸ γεννηθὲν ἄνθρωπος.\n\nοὕτως οὐδὲ τὸ ἀγέννητον μόνον θεός, εἰ καὶ μόνου πατρός,\nἁλλὰ δέξαι καὶ τὸ γεννητὸν εἶναι θεόν. ἐκ θεοῦ γάρ, εἰ\nκαὶ λίαν εἰ φιλαγέννητος. ἔπειτα πῶς οὐσίαν θεοῦ λέγεις,\nοὐ τὴν τοῦ ὄντος θέσιν, ἁλλὰ τὴν τοῦ μὴ ὄντος ἀναίρεσιν;\nτὸ γὰρ μὴ ὑπάρχειν αὐτῷ γέννησιν ὁ λόγος δηλοῖ, οὐχ\n\nὃ τὴν φύσιν ἐστὶ παρίστησιν, οὐδ’ ὃ ὑπάρχει τὸ μὴ ἔχον\nγέννησιν. τίς οὖν οὐσία θεοῦ; τῆς σῆς ἀπονοίας τοῦτο\nλέγειν, ὃς πολυπραγμονεῖς καὶ τὴν γέννησιν. ἡμῖν δὲ\nμέγα, κἂν εἴποτε καὶ εἰς ὕστερον τοῦτο μάθοιμεν, λυθέντος\nἡμῖν τοῦ ζόφου καὶ τῆς παχύτητος, ὡς ἡ τοῦ ἀψευδοῦς\n\nὑπόσχεσις. τοῦτο μὲν οὖν καὶ νοείσθω καὶ ἐλπιζέσθω\nτοῖς ἐπὶ τούτῳ καθαιρομένοις. ἡμεῖς δὲ τοσοῦτον εἰπεῖν\nθαρρήσομεν, ὅτι εἰ καὶ μέγα τῷ πατρὶ τὸ μηδαμόθεν\n\nὡρμῆσθαι, οὐκ ἔλαττον τῷ υἱῷ τὸ ἐκ τοιούτου πατρός.\nτῆς τε γὰρ τοῦ ἀναιτίου δόξης μετέχοι ἄν, ὅτι ἐκ τοῦ\nἀναιτίου, καὶ πρόσεστι τὸ τῆς γεννήσεως, πρᾶγμα τοσοῦτον\nκαὶ οὕτω σεβάσμιον τοῖς μὴ πάντῃ χαμαιπετέσι καὶ\n\nὑλικοῖς τὴν διάνοιαν.\n\nἈλλ’ εἰ ταὐτὸν τῷ πατρί, φασιν, ὁ υἱὸς κατ’\nοὐσίαν, ἀγέννητον δὲ ὁ πατήρ, ἔσται τοῦτο καὶ ὁ υἱός.\nκαλῶς, εἴπερ οὐσία θεοῦ τὸ ἀγέννητον, ἵν ᾖ τις καινὴ\nμίξις, γεννητοαγέννητον. εἰ δὲ περὶ οὐσίαν ἡ διαφορά,\n\nτί τοῦτο ὡς ἰσχυρὸν λέγεις; ἢ καὶ σὺ πατὴρ τοῦ πατρός,\nἵνα μηδενὶ λείπῃ τοῦ σοῦ πατρός, ἐπειδὴ ταὐτὸν εἶ κατ’\nοὐσίαν; ἢ δῆλον ὅτι, τῆς ἰδιότητος ἀκινήτου μενούσης,\nζητήσομεν οὐσίαν θεοῦ, ἥ τις ποτέ ἐστιν, εἴπερ ζητήσομεν;\nὅτι δὲ οὐ ταὐτὸν ἀγέννητον καὶ θεός, ὧδε ἂν μάθοις. εἰ\n\nταὐτὸν ἦν, ἔδει πάντως, ἐπειδὴ τινῶν θεὸς ὁ θεός, τινῶν\nεἶναι καὶ τὸ ἀγέννητον· ἢ ἐπεὶ μηδενὸς τὸ ἀγέννητον, μηδὲ\nτὸν θεὸν εἶναι τινῶν. τὰ γὰρ πάντῃ ταὐτὰ καὶ ὁμοίως\nἐκφέρεται. ἀλλὰ μὴν οὐ τινῶν τὸ ἀγέννητον, τίνων γάρ;\nκαὶ τινῶν θεὸς ὁ θεός, πάντων γάρ. πῶς οὖν ἂν εἴη ταὐτὸν\n\nθεὸς καὶ ἀγέννητον; καὶ πάλιν, ἐπειδὴ τὸ ἀγέννητον καἲ\nτὸ γεννητὸν ἀντίκειται ἀλλήλοις, ὡς ἕξις καὶ στέρησις,\nἀνάγκη καὶ οὐσίας εἰσαχθῆναι ἀντικειμένας ἀλλήλαις,\nὅπερ οὐ δέδοται· ἢ ἐπειδὴ πάλιν αἱ ἕξεις τῶν στερήσεων\nπρότεραι, καὶ ἀναιρετικαὶ τῶν ἕξεων αἱ στερήσεις, μὴ\n\nμόνον πρεσβυτέραν εἶναι τῆς τοῦ πατρὸς οὐσίας τὴν τοῦ\nυἱοῦ, ἀλλὰ καὶ ἀναιρουμένην ὑπὸ τοῦ πατρός, ὅσον ἐπὶ\nταῖς σαῖς ὑποθέσεσι.\n\nτίς ἔτι λόγος αὐτοῖς τῶν ἀφύκτων; τάχα ἂν ἐπ’\nἐκεῖνο καταφύγοιεν τελευταῖον· ὡς εἰ μὲν οὐ πέπαυται τοῦ\nγεννᾷν ὁ θεός, ἀτελὴς ἡ γέννησις, καί ποτε παύσεται.\nεἰ πέπαυται δέ, πάντως καὶ ἤρξατο. πάλιν οἱ σωματικοὶ\n\nτὰ σωματικά. ἐγὼ δὲ εἰ μὲν ἀίδιον αὐτῷ τὸ γεννᾶσθαι,\nἢ μή, οὔπω λέγω, ἕως ἂν τὸ Πρὸ πάντων βουνῶν γεννᾶ\nμε ἀκριβῶς ἐπισκέψωμαι. οὐχ ὁρῶ δὲ τίς ἡ ἀνάγκη\nτοῦ λόγου. εἰ γὰρ ἦρκται κατ’ αὐτοὺς τὸ παυσόμενον, οὐκ\nἦρκται πάντως τὸ μὴ παυσόμενον. τί τοίνυν ἀποφανοῦνται\n\nπερὶ ψυχῆς, ἢ τῆς ἀγγελικῆς φύσεως; εἰ μὲν ἦρκται, καὶ\nπαύσεται· εἰ δὲ οὐ παύσεται, δῆλον ὅτι κατ’ αὐτοὺς οὐδὲ\nἦρκται. ἀλλὰ μὴν καὶ ἦρκται, καὶ οὐ παύσεται. οὐκ ἄρα\nἦρκται κατ’ αὐτοὺς τὸ παυσόμενον. ὁ μὲν οὖν ἡμέτερος\nλόγος· ὥσπερ ἵππου, καὶ βοός, καὶ ἀνθρώπου, καὶ ἑκάστου\n\nτῶν ὑπὸ τὸ αὐτὸ εἶδος, εἷς λόγος ἐστί, καὶ ὂ μὲν ἂν\nμετέχῃ τοῦ λόγου, τοῦτο καὶ κυρίως λέγεσθαι, ὃ δ’ ἂν μὴ\nμετέχῃ, τοῦτο ἢ μὴ λέγεσθαι, ἢ μὴ κυρίως λέγεσθαι, οὕτω\nδὲ καὶ θεοῦ μίαν οὐσίαν εἶναι, καὶ φύσιν, καὶ κλῆσιν, κἂν\n\nἐπινοίαις τισὶ διαιρουμέναις συνδιαιρῆται καὶ τὰ ὀνόματα.\nκαὶ ὃ μὲν ἂν κυρίως λέγηται, τοῦτο καὶ εἶναι θεόν· ὃ δ’ ἂν\nἦ κατὰ φύσιν, τοῦτο καὶ ἀληθῶς ὀνομάζεσθαι· εἴπερ μὴ\nἐν ὀνόμασιν, ἀλλ’ ἐν πράγμασίν ἐστιν ἡμῖν ἢ ἀλήθεια. οἱ\nδέ, ὥσπερ δεδοικότες μὴ πάντα κινεῖν κατὰ τῆς ἀληθείας,\n\nθεὸν μὲν εἶναι τὸν υἱὸν ὁμολογοῦσιν, ὅταν βιασθῶσι τῶ\nλόγῳ καὶ ταῖς μαρτυρίαις, ὁμώνυμον δὲ καὶ μόνης κοινω-\nνοῦντα τῆς κλήσεως.\n\nὍταν δὲ ἀνθυποφέρωμεν αὐτοῖς· τί οὖν; οὐ\nκυρίως θεὸς ὁ υἱός, ὥσπερ οὐδὲ ζῷον τὸ γεγραμμένον; πῶς\n\nοὖν θεός, εἰ μὴ κυρίως θεός; τί γὰρ κωλύει, φασί, καὶ\nὁμώνυμα ταῦτα εἶναι, καὶ κυρίως ἀμφότερα λέγεσθαι; καὶ\nπροοίσουσιν ἡμῖν τὸν κύνα, τὸν χερσαῖον, καὶ τὸν θαλάτ-\nτιον, ὁμώνυμά τε ὄντα, καὶ κυρίως λεγόμενα, — ἔστι γάρ τι\nκαὶ τοιοῦτον εἶδος ἐν τοῖς ὁμωνύμοις, — καὶ εἴτε τι ἄλλο τῇ\n\nαὐτῇ προσχρῆται προσηγορίᾳ, καὶ μετέχει ταύτης ἐπ’ ἴσης,\nτῇ φύσει διεστηκός. ἀλλ’ ἐκεῖ μέν, ὦ βέλτιστε, δύο φύσεις\nτιθεὶς ὑπὸ τὴν αὐτὴν προσηγορίαν, οὐδὲν ἀμείνω τὴν ἑτέραν\nτῆς ἑτέρας εἰσάγεις, οὐδὲ τὴν μὲν πρότερον, τὴν δὲ ὕστερον,\n\nοὐδὲ τὴν μὲν μᾶλλον, τὴν δὲ ἧττον οὖσαν τοῦθ’ ὅπερ\nλέγεται. οὐδὲ γάρ τι συνέζευκται τὸ ταύτην παρέχον\nαὐταῖς τὴν ἀνάγκην. οὐ γὰρ ὁ μὲν μᾶλλον κύων, ὁ δὲ\nἧττον τοῦ ἑτέρου κυνός, οἷον ὁ θαλάττιος τοῦ χερσαίου,\nἢ ὁ χερσαῖος ἔμπαλιν τοῦ θαλαττίου· διὰ τί γάρ, ἢ κατὰ\n\nτίνα λόγον; ἀλλ’ ἐν ὁμοτίμοις πράγμασι καὶ διαφόροις\nἡ κοινωνία τῆς κλήσεως. ἐνταῦθα δὲ τῷ θεῷ παραζευγνὺς\nτὸ σεβάσμιον, καὶ τὸ ὑπὲρ πᾶσαν οὐσίαν εἶναι καὶ φύσιν,\nὂ μόνου θεοῦ καὶ οἱονεὶ φύσις θεότητος, εἶτα τῷ πατρὶ μὲν\nτοῦτο διδούς, τὸν υἱὸν δὲ ἀποστερῶν καὶ ὑποτιθείς, καὶ τὰ\n\nδεύτερα νέμων αὐτῷ τῆς τιμῆς καὶ τῆς προσκυνήσεως, κἂν\nταῖς συλλαβαῖς χαρίζῃ τὸ ὅμοιον, τῷ πράγματι τὴν θεότητα\nπερικόπτεις, καὶ μεταβαίνεις κακούργως ἀπὸ τῆς τὸ ἴσον\nἐχούσης ὁμωνυμίας ἐπὶ τὴν τὰ μὴ ἴσα συνδέουσαν· ὥστε\nὁ γραπτός σοι καὶ ὁ ζῶν ἄνθρωπος μᾶλλον ἢ οἱ τοῦ\n\nὑποδείγματος κύνες τῇ θεότητι πλησιάζουσιν. ἢ δὸς ἀμ-\nφοτέροις, ὥσπερ τὴν κοινωνίαν τῆς κλήσεως, οὕτω δὲ καὶ\nτὴν ὁμοτιμίαν τῶν φύσεων, εἰ καὶ διαφόρους ταύτας εἰσάγεις·\nκαὶ καταλέλυκάς σου τοὺς κύνας, οὓς ἐξηῦρες κατὰ\nτῆς ἀνισότητος. τί γὰρ ὄφελος τῆς ὁμωνυμίας, εἰ τὸ\n\nἰσότιμον ἔχοιεν οἱ παρά σου διαιρούμενοι; οὐ γὰρ ἵνα\nἰσότιμα δείξῃς, ἁλλ’ ἵνα ἀνισότιμα, πρὸς τὴν ὁμωνυμίαν\nκαὶ τοὺς κύνας κατέφυγες. πῶς ἄν τις ἐλεγχθείη μᾶλλον\nκαὶ ἑαυτῷ μαχόμενος καὶ θεότητι;\n\nἘὰν δὲ λεγόντων ἡμῶν, ὅτι τῷ αἰτίῳ μείζων ὁ\n\nπατὴρ τοῦ υἱοῦ, προσλαβόντες τὴν Τὰ δὲ αἴτιον φύσει\n\nπρότασιν, ἔπειτα τὸ Μεῖζον τῆ φύσει συνάγωσιν· οὐκ\nοἶδα πότερον ἑαυτοὺς παραλογίζονται, ἢ τοὺς πρὸς οὓς ὁ\nλόγος. οὐ γὰρ ἁπλῶς ὅσα κατά τινος λέγεται, ταῦτα καὶ\nκατὰ τοῦ ὑποκειμένου τούτῳ ῥηθήσεται· ἀλλὰ δῆλον κατὰ\n\nτίνος, καὶ τίνα. ἐπεὶ τί κωλύει κἀμὲ ταύτην πρότασιν\nποιησάμενον τήν, ὅτι ὁ πατὴρ μείζων τῇ φύσει, ἔπειτα\nπροσλαβόντα τὸ Φύσει δὲ οὐ πάντως μείζων οὐδὲ πατήρ,\nἐντεῦθεν συναγαγεῖν τὸ Μεῖζον οὐ πάντως μεῖζον· ἤ, Ὁ\n\nπατὴρ οὐ πάντως πατήρ. εἰ βούλει δὲ οὕτως· ὁ θεός\nοὐσία· ἡ οὐσία δέ, οὐ πάντως θεός· τὸ ἑξῆς αὐτὸς συνάγαγε·\nὁ θεός, οὐ πάντως θεός. ἀλλ’ οἶμαι, παρὰ τὸ πῇ καὶ\nἁπλῶς ὁ παραλογισμὸς οὗτος, ὡς τοῖς περὶ ταῦτα τεχνολογεῖν\nσύνηθες. ἡμῶν γὰρ τὸ μεῖζον τῇ τοῦ αἰτίου φύσει\n\nδιδόντων, αὐτοὶ τὸ τῇ φύσει μεῖζον ἐπάγουσιν· ὥσπερ ἂν\nεἰ καὶ λεγόντων ἡμῶν, ὅτι ὁ δεῖνα νεκρὸς ἄνθρωπος, ἁπλῶς\nἐπῆγον αὐτοὶ τὸν ἄνθρωπον.\n\nἘκεῖνο δὲ πῶς παραδράμωμεν, οὐδενὸς ἧττον τῶν\nεἰρημένων ὂν ἀξιάγαστον; ‘Ο πατήρ, φησιν, οὐσίας, ἢ\n\nἐνεργείας ὄνομα; ὡς ἀμφοτέρωθεν ἡμᾶς δήσοντες, — εἰ μὲν\nοὐσίας φήσομεν, συνθησομένους ἑτεροούσιον εἶναι τὸν υἱόν,\nἐπειδὴ μία μὲν οὐσία θεοῦ, ταύτην δέ, ὡς οὗτοι, προκατείληφες\nὁ πατήρ· εἰ δὲ ἐνεργείας, ποίημα σαφῶς ὁμολογή-\n\nσοντας, ἁλλ’ οὐ γέννημα. οὗ γὰρ ὁ ἐνεργῶν, ἐκεῖ πάντως\nκαὶ τὸ ἐνεργούμενον. καὶ πῶς τῷ πεποιηκότι ταὐτὸν τὸ\nπεποιημένον, θαυμάζειν φήσουσι. σφόδρα ἂν ᾐδέσθην\nὑμῶν καὶ αὐτὸς τὴν διαίρεσιν, εἰ τῶν δύο τὸ ἕτερον δέξασθαι\n\nἢν ἀναγκαῖον, ἁλλὰ μὴ τὰ δύο διαφυγόντα τρίτον εἰπεῖν\nἀληθέστερον· ὅτι οὔτε οὐσίας ὄνομα ὁ πατήρ, ὦ σοφώτατοι,\nοὔτε ἐνεργείας, σχέσεως δὲ καὶ τοῦ πῶς ἔχει πρὸς τὸν\nυἱὸν ὁ πατήρ, ἢ ὁ υἱὸς πρὸς τὸν πατέρα. ὡς γὰρ παρ’\nἡμῖν αἱ κλήσεις αὗται τὸ γνήσιον καὶ οἰκεῖον γνωρίζουσιν,\n\nοὕτω κἀκεῖ τὴν τοῦ γεγεννημένου πρὸς τὸ γεγεννηκὸς\nὁμοφυίαν σημαίνουσιν. ἔστω δέ, ὑμῶν χάριν, καὶ οὐσία\nτις ὁ πατήρ· συνεισάξει τὸν υἱόν, οὐκ ἀλλοτριώσει, κατὰ\nτὰς κοινὰς ἐννοίας καὶ τὴν τῶν κλήσεων τούτων δύναμιν.\nἔστω καὶ ἐνεργείας,εἰ τοῦτο δοκεῖ· οὐδὲ οὕτως ἡμᾶς αἱρήσετε.\n\nαὐτὸ δὲ τοῦτο ἐνηργηκὼς ἂν εἴη τὸ ὁμοούσιον, εἰ καὶ ἄτοπος\nἄλλως ἡ τῆς περὶ τοῦτο ἐνεργείας ὑπόληψις. ὁρᾶς ὅπως\nὑμῶν, καὶ κακομαχεῖν ἐθελόντων, τὰς στροφὰς διαφεύγομεν;\nἐπεὶ δέ σου τὸ ἐν τοῖς λογισμοῖς καὶ ταῖς στροφαῖς ἄμαχον\n\nἔγνωμεν, ἴδωμέν σου καὶ τὴν ἐκ τῶν θείων λογίων ἰσχύν,\nἃν ἄρα δέξῃ κἀντεῦθεν πείθειν ἡμᾶς.\n\nἩμεῖς μὲν γὰρ ἐκ μεγάλων καὶ ὑψηλῶν τῶν\nτοῦ υἱοῦ τὴν θεότητα καὶ κατειλήφαμεν, καὶ κηρύσφωνῶν\nσομεν. τίνων τούτων; τῆς θεός, τῆς λόγος, ὁ ἐν ἀρχῇ,\n\nὁ μετὰ τῆς ἀρχῆς, ἡ ἀρχή· Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος\nἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος· καί, Μετά σου ἡ\nἀρχή· καί, ‘Ο καλῶν αὐτὴν ἀπὸ γενεῶν ἀρχήν. ἐπειδὴ\nυἱὸς μονογενής· ‘Ο μονογενὴς υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ\nπατρός, ἐκεῖνος ἐξηγήσατο. ὁδός, ἁλήθεια, ζωή, φῶς· Ἐγώ\n\nεἰμι ἡ ὁδός, καὶ ἡ ἁλήθεια, καὶ ἡ ζωή· καί, Ἐγώ εἰμι τὸ\nφῶς τοῦ κόσμου. σοφία, δύναμις· Χριστὸς θεοῦ δύναμις,\nκαὶ θεοῦ σοφία. ἀπαύγασμα, χαρακτήρ, εἰκών, σφραγίς·\nὍς ὣν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως\nαὐτοῦ· καί, Εἰκὼν τῆς ἀγαθότητος· καί, τοῦτον\n\nγὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. κύριος, βασιλεύς, ὁ ὤν,\nὁ παντοκράτωρ· Ἔβρεξε κύριος πῦρ παρὰ κυρίου· καί,\n\nῬάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου· καί, ‘O ὤν,\nκαὶ ὁ ἢν, καὶ ὁ ἐρχόμενος, καὶ ὁ παντοκράτωρ. σαφῶς\nπερὶ τοῦ υἱοῦ λεγόμενα, καὶ ὅσα τῆς αὐτῆς τούτοις ἐστὶ\nδυνάμεως ὧν οὐδὲν ἐπίκτητον, οὐδὲ ὕστερον τῷ υἱῷ προσ-\n\nγενόμενον, ἢ τῷ πνεύματι, ὥσπερ οὐδὲ αὐτῷ τῷ πατρί.\nοὐ γὰρ ἐκ προσθήκης τὸ τέλειον. οὐ γὰρ ἦν ὅτε ἄλογος\nἦν, οὐδὲ ἦν ὅτε οὐ πατήρ, οὐδὲ ἦν ὅτε οὐκ ἀληθής, ἢ\nἄσοφος, ἢ ἀδύνατος, ἢ ζωῆς ἐνδεής, ἢ λαμπρότητος, ἢ\nἀγαθότητος.\n\nΣὺ δέ μοι καταρίθμει πρὸς ταῦτα τὰ τῆς ἀγνωμοσύνης\nῥήματα, τὸ θεός μου καὶ θεὸς ὑμῶν, τὸ μείζων, τὸ\nἔκτισε, τὸ ἐποίησε, τὸ ἡγίασεν. εἰ βούλει δέ, καὶ τὸ δοῦλον,\nκαὶ τὸ ὑπήκοον· τὸ δέδωκε, τὸ ἔμαθε, τὸ ἐντέταλται, τὸ\nἀπέσταλται, τὸ μὴ δύνασθαι ἀφ’ ἑαυτοῦ τι ποιεῖν, ἢ λέγειν,\n\nἢ κρίνειν, ἢ δωρεῖσθαι, ἢ βούλεσθαι. ἔτι δὲ καὶ ταῦτα,\nτὴν ἄγνοιαν, τὴν ὑποταγήν, τὴν εὐχήν, τὴν ἐρώτησιν, τὴν\n\nπροκοπήν, τὴν τελείωσιν. πρόσθες, εἰ βούλει, καὶ ὅσα\nτούτων ταπεινότερα, τὸ ὕπνουν, τὸ πείνην, τὸ κοπιᾷν, τὸ\nδακρύειν, τὸ ἀγωνιᾷν, τὸ ὑποδύεσθαι. τάχα δ’ ἂν ὀνειδίσαις\nκαὶ τὸν σταυρόν, καὶ τὸν θάνατον. τὴν γὰρ ἔγερσιν καὶ\nτὴν ἀνάληψιν παρήσειν μοι δοκεῖς, ἐπειδή τι καὶ πρὸς\n\nἡμῶν ἐν τούτοις εὑρίσκεται. πολλὰ δ’ ἂν ἔτι πρὸς τούτοις\nσπερμολογήσαις, εἰ βούλοιο συντιθέναι τὸν ὁμώνυμόν σου\nθεὸν καὶ παρέγγραπτον, ἡμῖν δὲ ἀληθινὸν καὶ ὁμότιμον.\nτούτων γὰρ ἕκαστον οὐ χαλεπὸν μὲν καὶ κατὰ μέρος\nἐπεξιόντα ἐξηγεῖσθαί σοι πρὸς τὸ εὐσεβέστατον, καὶ\n\nἀνακαθαίρειν τὸ ἐν τοῖς γράμμασι πρόσκομμα, εἴ γε\nπροσπταίεις ὄντως, ἀλλὰ μὴ ἑκὼν κακουργεῖς. ἑνὶ δὲ\nκεφαλαίῳ, τὰ μὲν ὑψηλότερα πρόσαγε τῇ θεότητι καὶ τῇ\nκρείττονι φύσει παθῶν καὶ σώματος· τὰ δὲ ταπεινότερα\nτῷ συνθέτῳ, καὶ τῷ διὰ σὲ κενωθέντι καὶ σαρκωθέντι,\n\nοὐδὲν δὲ χεῖρον εἰπεῖν, καὶ ἀνθρωπισθέντι, εἶτα καὶ ὑψω-\nθέντι, ἵνα σὺ τὸ τῶν δογμάτων σου σαρκικὸν καὶ χαμαιπετὲς\nκαταλύσας μάθης ὑψηλότερος εἶναι, καὶ συνανιέναι\nθεότητι, καὶ μὴ τοῖς ὁρωμένοις ἐναπομένοις, ἀλλὰ συν-\n\nἐπαίρῃ τοῖς νοουμένοις, καὶ γινώσκῃς, τίς μὲν φύσεως\nλόγος, τίς δὲ λόγος οἰκονομίας.\n\nΟὗτος γὰρ ὁ νῦν σοι καταφρονούμενος, ἦν ὅτε καὶ\nὑπὲρ σὲ ἦν· ὁ νῦν ἄνθρωπος καὶ ἀσύνθετος ἦν. ὃ μὲν ἦν,\nδιέμεινεν· ὃ δὲ οὐκ ἦν, προσέλαβεν. ἐν ἀρχῇ ἦν ἀναιτίως·\n\nτίς γὰρ αἰτία θεοῦ; ἀλλὰ καὶ ὕστερον γέγονε δι’ αἰτίαν\nἡ δὲ ἦν τὸ σὲ σωθῆναι τὸν ὑβριστήν, ὃς διὰ τοῦτο περιφρονεῖς\nθεότητα, ὅτι τὴν σὴν παχύτητα κατεδέξατο) διὰ\n\nμέσου νοὸς ὁμιλήσας σαρκί, καὶ γενόμενος ἄνθρωπος, ὁ\nκάτω θεός· ἐπειδὴ συνανεκράθη θεῷ, καὶ γέγονεν εἷς, τοῦ\nκρείττονος ἐκνικήσαντος, ἵνα γένωμαι τοσοῦτον θεός, ὅσον\nἐκεῖνος ἄνθρωπος. ἐγεννήθη μέν, ἀλλὰ καὶ ἐγεγέννητο·\nἐκ γυναικὸς μέν, ἀλλὰ καὶ παρθένου. τοῦτο ἀνθρώπινον,\n\nἐκεῖνο θεῖον. ἀπάτωρ ἐντεῦθεν, ἀλλὰ καὶ ἀμήτωρ ἐκεῖθεν.\nὅλον τοῦτο θεότητος. ἐκυοφορήθη μέν, ἀλλ’ ἐγνώσθη\nπροφήτῃ καὶ αὐτῷ κυοφορουμένῳ, καὶ προσκιρτῶντι τοῦ\nλόγου, ὃν ἐγένετο. ἐγένετο. ἐσπαργανώθη μέν, ἀλλ’ ἀποσπαρ-\nγανοῦται τὰ τῆς ταφῆς ἀνιστάμενος. ἐν φάτνῃ μὲν ἀνεκλίθη,\n\nἀλλ’ ὑπ’ ἀγγέλων ἐδοξάσθη, καὶ ὑπ’ ἀστέρος ἐμηνύθη,\nκαὶ ὑπὸ μάγων προσεκυνήθη. πῶς σὺ προσπταίεις τῷ\nβλεπομένῳ, μὴ σκοπῶν τὸ νοούμενον; ἐφυγαδεύθη μὲν εἰς\n\nΑἴγυπτον, ἀλλὰ φυγαδεύει τὰ Αἰγυπτίων. οὐκ εἶχεν\nεἶδος οὐδὲ κάλλος παρὰ Ἰουδαίοις, ἁλλὰ τῷ Δαβὶδ ὡραῖος\nἦν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἀλλ’ ἐπὶ τοῦ\nὄρους ἀστράπτει, καὶ ἡλίου φωτοειδέστερος γίνεται, τὸ\n\nμέλλον μυσταγωγῶν.\n\nἘβαπτίσθη μὲν ὡς ἄνθρωπος, ἀλλ’ ἁμαρτίας\nἔλυσεν ὡς θεός· οὐ καθαρσίων αὐτὸς δεόμενος, ἀλλ’ ἵνα\nἁγιάσῃ τὰ ὕδατα. ἐπειράσθη ὡς ἄνθρωπος, ἀλλ’ ἐνίκησεν\nὡς θεός· ἀλλὰ θαρρεῖν διακελεύεται, ὡς κόσμον νενικηκώς.\n\nἐπείνησεν, ἀλλ’ ἔθρεψε χιλιάδας, ἀλλ’ ἄρτος ἐστὶ ζωτικὸς\nκαὶ οὐράνιος. ἐδίψησεν, ἀλλ’ ἐβόησεν· Ἐάν τις δίψᾳ,\nἐρχέσθω πρός με, καὶ πινέτω• ἀλλὰ καὶ πηγάζειν ὑπέσχετο\nτοὺς πιστεύοντας. ἐκοπίασεν, ἀλλὰ τῶν κοπιώντων καὶ\nπεφορτισμένων ἐστὶν ἀνάπαυσις. ἐβαρήθη μὲν ὕπνῳ,\n\nἀλλ’ ἐπὶ πελάγους κουφίζεται, ἁλλ’ ἐπιτιμᾷ πνεύμασιν,\nἀλλὰ Πέτρον κουφίζει βαπτιζόμενον. δίδωσι τέλος, ἀλλ’\nἐξ ἰχθύος, ἀλλὰ βασιλεύει τῶν ἀπαιτούντων. Σαμαρείτης\nἀκούει καὶ δαιμονῶν, πλὴν σώζει τὸν ἀπὸ Ἰερουσαλὴμ\nκαταβαίνοντα καὶ λῃσταῖς περιπεσόντα, πλὴν ὑπὸ δαι-\n\nμόνων ἐπιγινώσκεται, καὶ ἀπελαύνει δαίμονας, καὶ λεγεῶνα\nπνευμάτων βυθίζει, καὶ ὡς ἀστραπὴν ὁρᾷ πίπτοντα τὸν\nἀρχηγὸν τῶν δαιμόνων. λιθάζεται, ἀλλ’ οὐχ ἁλίσκεται.\nπροσεύχεται, ἀλλ’ ἐπακούει. δακρύει ἀλλὰ παύει δάκρυον.\nἐρωτᾷ ποῦ Λάζαρος, ἄνθρωπος γὰρ ἦν· ἀλλ’ ἐγείρει\n\nΘεὸς θεὸς γὰρ ἦν. πωλεῖται, καὶ λίαν εὐώνως,\nτριάκοντα γὰρ ἀργυρίων, ἁλλ’ ἐξαγοράζει κόσμον, καὶ\nμεγάλης τιμῆς, τοῦ ἰδίου γὰρ αἵματος. ὡς πρόβατον ἐπὶ\nσφαγὴν ἄγεται, ἀλλὰ ποιμαίνει τὸν Ἰσραήλ, νῦν δὲ καὶ\nπᾶσαν τὴν οἰκουμένην. ὡς ἀμνὸς ἄφωνος, ἁλλὰ λόγος\n\nἐστί, φωνῇ βοῶντος ἐν τῆ ἐρήμῳ καταγγελλόμενος.\nμεμαλάκισται, τετραυμάτισται, ἀλλὰ θεραπεύει πᾶσαν\nνόσον, καὶ πᾶσαν μαλακίαν. ἐπὶ τὸ ξύλον ἀνάγεται,\nπροσπήγνυται, ἀλλὰ τῷ ξύλῳ τῆς ζωῆς ἀποκαθίστησιν,\nἀλλὰ σώζει καὶ λῃστὴν συσταυρούμενον, ἀλλὰ σκοτίζει\n\nπᾶν τὸ ὁρώμενον. ὄξος ποτίζεται, χολὴν βρωματίζεται·\nτίς; ὁ τὸ ὕδωρ εἰς οἶνον μεταβαλών, ὁ τῆς πικρᾶς γεύσεως\nκαταλύτης, ὁ γλυκασμὸς καὶ ὅλος ἐπιθυμία. παραδίδωσι\nτὴν ψυχήν, ἀλλ’ ἐξουσίαν ἔχει πάλιν λαβεῖν αὐτήν, ἁλλὰ\n\nκαταπέτασμα ῥήγνυται, τὰ γὰρ ἄνω παραδείκνυται, ἀλλὰ\nπέτραι σχίζονται, ἀλλὰ νεκροὶ προεγείρονται. ἀποθνήσκει,\nζωοποιεῖ δέ, καὶ καταλύει τῷ θανάτῳ τὸν θάνατον. θά-\nπτεται, ἀλλ’ ἀνίσταται. εἰς ᾅδου κάτεισιν, ἀλλ’ ἀνάγει\n\nψυχάς, ἀλλ’ εἰς οὐρανοὺς ἄνεισιν, ἀλλ’ ἥξει κρῖναι ζῶντας\nκαὶ νεκρούς, καὶ τοὺς τοιούτους βασανίσαι λόγους. εἰ\nταῦτα ἐμποιεῖ σοι τῆς πλάνης τὴν ἀφορμήν, ἐκεῖνά σου\nλύει τὴν πλάνην.\n\nταῦτα τοῖς αἰνιγματισταῖς παρ’ ἡμῶν, οὐχ ἑκόντων\n\nμέν· οὐ γὰρ ἡδὺ τοῖς πιστοῖς ἀδολεσχία καὶ λόγων ἀντίθεσις,\nἀρκεῖ γὰρ καὶ εἷς ἀντικείμενος· πλὴν ἀναγκαίως διὰ τοὺς\nἐμπίπτοντας, ἐπεὶ καὶ διὰ τὰς νόσους τὰ φάρμακα, ἵν\nεἰδῶσι μὴ πάντα ὄντες σοφοὶ μηδὲ ἀήττητοι τὰ περιττὰ\nκαὶ κενοῦντα τὸ εὐαγγέλιον. ὅταν γὰρ τὸ τοῦ λόγου\n\nδυνατὸν προβαλλώμεθα, τὸ πιστεύειν ἀφέντες, καὶ τὸ τοῦ\nπνεύματος ἀξιόπιστον ταῖς ζητήσεσι λύσωμεν, εἶτα ἡττηθῇ\nτοῦ μεγέθους τῶν πραγμάτων ὁ λόγος, — ἡττηθήσεται δὲ\nπάντως, ἀπὸ ἀσθενοῦς ὀργάνου τῆς ἡμετέρας διανοίας\n\nὁρμώμενος — τί γίνεται; τὸ ἀσθενὲς τοῦ λόγου τοῦ μυστηρίου\nφαίνεται· καὶ οὕτω κένωσις τοῦ σταυροῦ τὸ τοῦ λόγου\nκομψὸν ἀναδείκνυται, ὡς καὶ Παύλῳ δοκεῖ. ἡ γὰρ πίστις\nτοῦ καθ’ ἡμᾶς λόγου πλήρωσις. ὁ δὲ ἀναγγέλλων συνδέσμους,\nκαὶ λύων κρατούμενα, ὁ καὶ ἡμῖν ἐπὶ νοῦν ἀγαγὼν\n\nδιαλῦσαι στραγγαλιὰς βιαίων δογμάτων, μάλιστα μὲν καὶ\nτούτους μεταβαλὼν ποιήσειε πιστοὺς ἀντὶ τεχνολόγων,\nκαὶ Χριστιανοὺς ἀνθ’ ὧν νῦν ὀνομάζονται. τοῦτο δὴ καὶ\nπαρακαλοῦμεν· δεόμεθα ὑπὲρ χριστοῦ· καταλλάγητε τῷ\nθεῷ, καὶ τὸ πνεῦμα μὴ σβέννυτε· μᾶλλον δέ, καταλλαγείη\n\nΧριστὸς ὑμῖν, καὶ τὸ πνεῦμα ὀψὲ γοῦν ἀναλάμψειεν. εἰ\nδὲ λίαν ἔχοιτε φιλονείκως, ἀλλ’ ἡμεῖς γε σώζοιμεν ἡμῖν\nαὐτοῖς τὴν τριάδα, καὶ ὑπὸ τῆς τριάδος σωζοίμεθα, μένοντες\nεἰλικρινεῖς καὶ ἀπρόσκοποι, μέχρις ἀναδείξεως τελεωτέρας\nτῶν ποθουμένων, ἐν αὐτῷ Χριστῷ τῷ κυρίῳ ἡμῶν, ᾧ ἡ\n\nδόξα εἰς τοὺς αἰῶνας· Ἀμήν.\n\nΘΕΟΛΟΓΙΚΟΣ TETAPTOS.\n\nΠΕΡΙ YIOY.\n\nἘπειδή σοι τὰς μὲν ἐκ τῶν λογισμῶν στροφὰς καὶ\nπλοκὰς ἱκανῶς διεσείσαμεν τῆ δυνάμει τοῦ πνεύματος, τὰς\nδὲ παρὰ τῶν θείων γραφῶν ἐνστάσεις τε καὶ ἀντιθέσεις,\nαἷς οἱ τοῦ γράμματος ἱερόσυλοι καὶ τὸν νοῦν τῶν γεγραμμένων\n\nκλέπτοντες τοὺς πολλοὺς σφετερίζονται, καὶ τὴν\nὁδὸν τῆς ἀληθείας ταράσσουσι, συλλήβδην μὲν ἤδη λελύκαμεν,\nκαὶ οὐκ ἀμυδρῶς, ὡς ἐμαυτὸν πείθω, τοῖς εὐγνωμονεστέροις῾\nτὰς μὲν ὑψηλοτέρας καὶ θεοπρεπεστέρας φωνὰς\nπροσνείμαντες τῇ θεότητι, τὰς δὲ ταπεινοτέρας καὶ ἀνθρωπικωτέρας\n\nτῷ νέῳ δι’ ἡμᾶς Ἀδὰμ καὶ θεῷ παθητῷ κατὰ\n\nτῆς ἁμαρτίας· τοῖς δὲ καθ’ ἕκαστον οὐκ ἐπεξεληλύθαμεν,\nἐπειγομένου τοῦ λόγου· σὺ δὲ καἰ τούτων ἐπιζητεῖς ἐν\nβραχεῖ τὰς λύσεις, τοῦ μὴ παρασύρεσθαι λόγοις πιθανότητος,\nἡμεῖς καὶ ταύτας κεφαλαιώσομεν εἰς ἀριθμοὺς\nδιελόντες διὰ τὸ εὐμνημόνευτον.\n\nἜστι γὰρ ἓν μὲν αὐτοῖς ἐκεῖνο καὶ λίαν πρόχειρον\nτό· Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.\nπρὸς ὃ πῶς ἀπαντησόμεθα; οὐ Σολομῶντος κατηγορήσομεν;\nοὐ τὰ πρὶν ἀθετήσομεν διὰ τὴν τελευταίαν παράπτωσιν;\nοὐχὶ τῆς σοφίας αὐτῆς ἐροῦμεν εἶναι τὸν λόγον, τῆς οἷον\n\nἐπιστήμης καὶ τοῦ τεχνίτου λόγου, καθ’ ὃν τὰ πάντα\nσυνέστη; πολλὰ γὰρ ἡ γραφὴ προσωποποιεῖν οἶδε καὶ\nτῶν ἀψύχων, ὡς τό· Ἡ θάλασσα εἶπε τάδε καὶ τάδε· καί,\nἩ ἄβυσσος εἶπεν, οὐκ ἔστιν ἐν ἐμοί· καί, Οἱ οὐρανοὶ\n\nδιηγούμενοι δόξαν θεοῦ· καὶ πάλιν ῥομφαία τι διακε-\nλεύεται, καὶ ὄρη καὶ βουνοὶ λόγους ἐρωτῶνται σκιρτήσεως.\nτούτων οὐδέν φαμεν, εἰ καί τισι τῶν πρὸ ἡμῶν ὡς ἰσχυρὰ\nτέθειται. ἀλλ’ ἔστω τοῦ σωτῆρος αὐτοῦ, τῆς ἀληθινῆς\n\nσοφίας, ὁ λόγος. μικρὸν δὲ συνδιασκεψώμεθα. τί τῶν\nὄντων ἀναίτιον; θεότης. οὐδεὶς γὰρ αἰτίαν εἰπεῖν ἔχει\nθεοῦ· ἢ τοῦτο ἂν εἴη θεοῦ πρεσβύτερον. τίς δὲ τῆς\nἀνθρωπότητος, ἢν δι’ ἡμᾶς ὑπέστη θεός, αἰτία; τὸ σωθῆναι\nπάντως ἡμᾶς. τί γὰρ ἕτερον; ἐπειδὴ τοίνυν ἐνταῦθα καὶ\n\nτὸ ἔκτισε καὶ τὸ Γεννᾷ με σαφῶς εὑρίσκομεν, ἁπλοῦς ὁ\nλόγος. ὃ μὲν ἂν μετὰ τῆς αἰτίας εὑρίσκωμεν, προσθῶμεν\nτῇ ἀνθρωπότητι· δ δὲ ἁπλοῦν καὶ ἀναίτιον, τῇ θεότητι\nλογισώμεθα. ἆρ’ οὖν οὐ τὸ μὲν ἔκτισεν εἴρηται μετὰ τῆς\nαἰτίας; Ἔκτισε γάρ μέ, φησιν, ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα\n\nαὐτοῦ. ἔργα δὲ χειρῶν αὐτοῦ ἀλήθεια καὶ κρίσις, ὧν\n\n2.ὄρη κ. βουνοὶ] Ps. cxiii (cxiv)\n6.\n\nἕνεκεν ἐχρίσθη θεότητι. χρίσις γὰρ αὕτη τῆς ἀνθρωπό-\nτητος. τὸ δὲ Γεννᾷ με χωρὶς αἰτίας· ἢ δεῖξόν τι τούτῳ\nπροσκείμενον. τίς οὖν ἀντερεῖ λόγος, κτίσμα μὲν λέγεσθαι\nτὴν σοφίαν κατὰ τὴν κάτω γέννησιν, γέννημα δὲ κατὰ\nτὴν πρώτην καὶ πλέον ἄληπτον;\n\nτούτω δὲ ἕπεται καὶ τὸ δοῦλον ἀκούειν εὖ δουλεύοντα\nπολλοῖς, καὶ τὸ μέγα εἶναι αὐτῷ κληθῆναι\nπαῖδα θεοῦ. τῷ ὄντι γὰρ ἐδούλευσε σαρκί, καὶ γενέσει,\nκαὶ πάθεσι τοῖς ἡμετέροις, διὰ τὴν ἡμετέραν ἐλευθερίαν,\nκαὶ πᾶσιν οἷς σέσωκεν ὑπὸ τῆς ἁμαρτίας κατεχομένους.\n\nτί δὲ μεῖζον ἀνθρώπου ταπεινότητι ἢ θεῷ πλακῆναι, καὶ\nγενέσθαι θεὸν ἐκ τῆς μίξεως, καὶ τοσοῦτον ἐπισκεφθῆναι\nἀνατολῇ ἐξ ὕψους, ὥστε καὶ τὸ γεννώμενον ἅγιον υἱὸν\nὑψίστου κληθῆναι, καὶ χαρισθῆναι αὐτῷ τὸ ὄνομα τὸ ὑπὲρ\n\nπᾶν ὄνομα; τοῦτο δὲ τί ποτε ἄλλο ἐστὶν ἢ θεός; καὶ τὸ\nπᾶν γόνυ κάμψαι τῷ κενωθέντι δι’ ἡμᾶς, καὶ τὴν θείαν\nεἰκόνα δουλικῇ μορφῇ συγκεράσαντι, καὶ γνῶναι πάντα\nοἶκον Ἰσραήλ, ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ὁ θεὸς\nἐποίησεν; γέγονε γὰρ ταῦτα ἐνεργείᾳ μὲν τοῦ γεννήματος,\n\nεὐδοκία δὲ τοῦ γεννήτορος.\n\nΔεύτερον δὲ τί τῶν μεγίστων αὐτοῖς καὶ ἀμάχων;\nδεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι τοῦδε καὶ ὑπ’ οὐρανοῦ\nδεχθῆναι ἄχρι χρόνων ἀποκαταστάσεως, καὶ τὴν ἐκ δεξιῶν\nκαθέδραν ἔχειν, ἕως τῆς τῶν ἐχθρῶν ἐπικρατήσεως. τὸ\n\nμετὰ τοῦτο δὲ τί; λῆξαι τῆς βασιλείας, ἢ τῶν οὐρανῶν\nἀπωσθῆναι; τίνος παύσοντος; ἢ δι’ ἢν τινα τὴν αἰτίαν;\nὡς τολμηρὸς ἐξηγητὴς σύ, καὶ λίαν ἀβασίλευτος. καὶ μὴν\n\nἀκούεις τῆς βασιλείας αὐτοῦ μὴ εἶναι πέρας. ἀλλὰ τοῦτο\nπάσχεις παρὰ τὸ μὴ γινώσκειν, ὅτι τὸ ἕως οὐ πάντως\nἀντιδιαιρεῖται τῷ μέλλοντι, ἀλλὰ τὸ μέχρι τοῦδε μὲν\nτίθησι, τὸ ὑπὲρ τοῦτο δὲ οὐκ ἀναίνεται. ἢ πῶς νοήσεις,\nἵνα μὴ τἄλλα λέγω, τό· Ἔσομαι μεθ’ ὑμῶν ἕως τῆς\n\nσυντελείας τοῦ αἰῶνος ; ἆρ’ ὡς μετὰ τοῦτο οὐκ ἐσομένου ;\nκαὶ τίς ὁ λόγος; οὐ μόνον δέ, ἀλλὰ καὶ παρὰ τὸ μὴ\nδιαιρεῖν τὰ σημαινόμενα. βασιλεύειν γὰρ λέγεται καθ’\nἓν μέν, ὡς παντοκράτωρ, καὶ θελόντων καὶ μή, βασιλεύς·\nκαθ’ ἕτερον δέ, ὡς ἐνεργῶν τὴν ὑποταγήν, καὶ ὑπὸ τὴν\n\nἑαυτοῦ βασιλείαν τιθεὶς ἡμᾶς, ἑκόντας δεχομένους τὸ βασιλεύεσθαι\nτῆς μὲν οὖν ἐκείνως νοουμένης βασιλείας οὐκ\nἔσται πέρας. τῆς δευτέρας δὲ τί; τὸ λαβεῖν ἡμᾶς ὑπὸ\nχεῖρα καὶ σωζομένους. τί γὰρ δεῖ τὴν ὑποταγὴν ἐνεργεῖν\nὑποτεταγμένων; μεθ’ ἢν ἀνίσταται κρίνων τὴν γῆν, καὶ\n\nδιαιρῶν τὸ σωζόμενον καὶ τὸ ἀπολλύμενον· μένον ’ μεθ’ ἢν ἵσταται\nθεὸς ἐν μέσῳ θεῶν, τῶν σωζομένων, διακρίνων καὶ διαστέλλων,\nτίνος ἕκαστος τιμῆς καὶ μονῆς ἄξιος.\n\nτούτῳ σύναπτε καὶ τὴν ὑποταγήν, ἢν ὑποτάσσεις\nτῷ πατρὶ τὸν υἱόν. τί, λέγεις, ὡς νῦν οὐχ ὑποτεταγμένου ;\nδεῖται δὲ ὅλως ὑποταγῆναι θεῷ θεὸς ὤν ; ὡς περὶ λῃστοῦ\nτινός, ἢ ἀντιθέου, ποιῇ τὸν λόγον. ἀλλ’ οὕτω σκόπει· ὅτι\n\nὥσπερ κατάρα ἤκουσε δι’ ἐμὲ ὁ τὴν ἐμὴν λύων κατάραν·\nκαὶ ἁμαρτία ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· καὶ Ἀδὰμ\nἀντὶ τοῦ παλαιοῦ γίνεται νέος· οὕτω καὶ τὸ ἐμὸν ἀνυπότακτον\nἑαυτοῦ ποιεῖται, ὡς κεφαλὴ τοῦ παντὸς σώματος.\nἕως μὲν οὖν ἀνυπότακτος ἐγὼ καὶ στασιώδης, τῇ τε ἀρνήσει\n\nτοῦ θεοῦ καὶ τοῖς πάθεσιν, ἀνυπότακτος τὸ κατ’ ἐμὲ καὶ\nΧριστὸς λέγεται. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, —\nὑποταγήσεται δὲ καὶ τῆ ἐπιγνώσει καὶ τῇ μεταποιήσει, —\nτότε καὶ αὐτὸς τὴν ὑποταγὴν πεπλήρωκε, προσάγων ἐμὲ\nτὸν σεσωσμένον. τοῦτο γὰρ ἡ ὑποταγὴ Χριστοῦ, κατά γε\n\nτὸν ἐμὸν λόγον, ἡ τοῦ πατρικοῦ θελήματος πλήρωσις.\nὑποτάσσει δὲ καὶ υἱὸς πατρί, καὶ υἱῷ πατήρ· ὁ μὲν ἐνεργῶν,\nὁ δὲ εὐδοκῶν, ὂ καὶ πρότερον εἴπομεν. καὶ οὕτω τὸ\nὑποτεταγμένον ὁ ὑποτάξας θεῷ παρίστησιν, ἑαυτοῦ ποιούμενος\nτὸ ἡμέτερον. τοιοῦτον εἶναί μοι φαίνεται καὶ τό·\n\nὉ θεός, ὁ θεός μου, πρόσχες μοι, ἵνα τί ἐγκατέλιπές με ; οὐ\nγὰρ αὐτὸς ἐγκαταλέλειπται, ἢ ὑπὸ τοῦ πατρός, ἢ ὑπὸ τῆς\nἑαυτοῦ θεότητος, ὃ δοκεῖ τισίν, ὡς ἃν φοβουμένης τὸ πάθος,\nκαὶ διὰ τοῦτο συστελλομένης ἀπὸ τοῦ πάσχοντος. τίς\nγὰρ ἢ γεννηθῆναι κάτω τὴν ἀρχήν, ἢ ἐπὶ τὸν σταυρὸν\n\nἀνελθεῖν ἠνάγκασεν; ἐν ἑαυτῷ δέ, ὅπερ εἶπον, τυποῖ τὸ\nἡμέτερον. ἡμεῖς γὰρ ἦμεν οἱ ἐγκαταλελειμμένοι καὶ παρεωραμένοι\nπρότερον, εἶτα νῦν προσειλημμένοι καὶ σεσωσμένοι\nτοῖς τοῦ ἀπαθοῦς πάθεσιν· ὥσπερ καὶ τὴν ἀφροσύνην\nἡμῶν καὶ τὸ πλημμελὲς οἰκειούμενος τὰ ἑξῆς διὰ τοῦ\n\nψαλμοῦ φησίν· ἐπειδὴ προδήλως εἰς Χριστὸν ὁ εἰκοστὸς\nπρῶτος ψαλμὸς ἀναφέρεται.\n\nτῆς δὲ αὐτῆς ἔχεται θεωρίας καὶ τὸ μαθεῖν αὐτὸν\nτὴν ὑπακοὴν ἐξ ὧν ἔπαθεν, ἥ τε κραυγή, καὶ τὰ δάκρυα,\nκαὶ τὸ ἱκετεῦσαι, καὶ τὸ εἰσακουσθῆναι, καὶ τὸ εὐλαβές·\n\nἃ δραματουργεῖται καὶ πλέκεται θαυμασίως ὑπὲρ ἡμῶν.\nὡς μὲν γὰρ λόγος, οὔτε ὑπήκοος ἦν, οὔτε ἀνήκοος. τῶν\nγὰρ ὑπὸ χεῖρα ταῦτα, καὶ τῶν δευτέρων, τὸ μὲν τῶν\n\nεὐγνωμονεστέρων, τὸ δὲ τῶν ἀξίων κολάσεως. ὡς δὲ\nδούλου μορφή, συγκαταβαίνει τοῖς ὁμοδούλοις καὶ δούλοις,\nκαὶ μορφοῦται τὸ ἀλλότριον, ὅλον ἐν ἑαυτῷ ἐμὲ φέρων\nμετὰ τῶν ἐμῶν, ἵνα ἐν ἑαυτῷ δαπανήσῃ τὸ χεῖρον, ὡς κηρὸν\n\nπῦρ, ἢ ὡς ἀτμίδα γῆς ἥλιος, κἀγὼ μεταλάβω τῶν ἐκείνου\nδιὰ τὴν σύγκρασιν. διὰ τοῦτο ἔργῳ τιμᾷ τὴν ὑπακοήν, καὶ\nπειρᾶται ταύτης ἐκ τοῦ παθεῖν. οὐ γὰρ ἱκανὸν ἡ διάθεσις,\nὥσπερ οὐδὲ ἡμῖν, εἰ μὴ καὶ διὰ τῶν πραγμάτων χωρήσαιμεν.\nἔργον γὰρ ἀπόδειξις διαθέσεως. οὐ χεῖρον δὲ ἴσως κἀκεῖνο\n\nὑπολαβεῖν, ὅτι δοκιμάζει τὴν ἡμετέραν ὑπακοήν, καὶ πάντα\nμετρεῖ τοῖς ἑαυτοῦ πάθεσι τέχνῃ φιλανθρωπίας, ὥστε\nἔχειν εἰδέναι τοῖς ἑαυτοῦ τὰ ἡμέτερα, καὶ ποσὸν μὲν\nἀπαιτούμεθα, ποσὸν δὲ συγχωρούμεθα, λογιζομένης μετὰ\nτοῦ πάσχειν καὶ τῆς ἀσθενείας. εἰ γὰρ τὸ φῶς ἐδιώχθη\n\nδιὰ τὸ πρόβλημα, φαῖνον ἐν τῇ σκοτίᾳ, τῷ βίῳ τούτῳ, ὑπὸ\nτῆς ἄλλης σκοτίας, τοῦ πονηροῦ λέγω καὶ τοῦ πειραστοῦ,\nτὸ σκότος πόσον, ὡς ἀσθενέστερον ; καὶ τί θαυμαστόν, εἰ\nἐκείνου διαφυγόντος παντάπασιν ἡμεῖς ποσῶς καὶ κατα-\nληφθείημεν ; μεῖζον γὰρ ἐκείνῳ τὸ διωχθῆναι, ἤπερ ἡμῖν τὸ\n\nκαταληφθῆναι, παρὰ τοῖς ὀρθῶς ταῦτα λογιζομένοις. ἔτι\nδὲ προσθήσω τοῖς εἰρημένοις ἐκεῖνο, ἐνθυμηθεὶς τό· Ἐν ᾧ\nγὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις\nβοηθῆσαι, σαφῶς πρὸς τὴν αὐτὴν φέρον διάνοιαν. ἔσται\nδὲ ὁ θεὸς τὰ πάντα ἐν πᾶσιν ἐν τῷ καιρῷ τῆς ἀποκαταστάσεως·\n\nοὐχ ὁ πατήρ, πάντως εἰς αὐτὸν ἀναλυθέντος τοῦ\nυἱοῦ, ὥσπερ εἰς πυρὰν μεγάλην λαμπάδος πρὸς καιρὸν\n\nἀποσπασθείσης, εἶτα συναφθείσης, — μηδὲ γὰρ Σαβέλλιοι\nτῷ ῥητῷ τούτῳ παραφθειρέσθωσαν, — ἀλλ’ ὅλος θεός, ὅταν\nμηκέτι πολλὰ ὦμεν, ὥσπερ νῦν τοῖς κινήμασι καὶ τοῖς\nπάθεσιν, οὐδὲν ὅλως θεοῦ, ἢ ὀλίγον, ἐν ἡμῖν αὐτοῖς φέροντες,\n\nἀλλ’ ὅλοι θεοειδεῖς, ὅλου θεοῦ χωρητικοὶ καὶ μόνου. τοῦτο\nγὰρ ἡ τελείωσις, πρὸς ἣν σπεύδομεν· τεκμηριοῖ δὲ μάλιστα\nΠαῦλος αὐτός. ὂ γὰρ ἐνταῦθα περὶ θεοῦ φησὶν ἀορίστως,\nἀλλαχοῦ σαφῶς περιορίζει Χριστῷ. τί λέγων ; Ὅπου οὐκ\nἔνι Ἔλλην, οὐδὲ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος,\n\nΣκύθης, δοῦλος, ἐλεύθερος· ἁλλὰ τὰ πάντα καὶ ἐν\nπᾶσι Χριστός.\n\nτρίτον ἀρίθμει τό· μεῖζον· τέταρτον τό· θεόν\nμου καὶ θεὸν ὑμῶν. εἰ μὲν οὖν μείζων μὲν ἐλέγετο, μὴ\nἴσος δέ, τάχα ἂν ἦν τι τοῦτο αὐτοῖς· εἰ δὲ ἀμφότερα\n\nσαφῶς εὑρίσκομεν, τί φήσουσιν οἱ γεννάδαι; τί τὸ ἰσχυρὸν\nαὐτοῖς ; πῶς συμβήσεται τὰ ἀσύμβατα ; τὸ γὰρ αὐτὸ τοῦ\n\nαὐτοῦ ὁμοίως μεῖζον καὶ ἴσον εἶναι τῶν ἀδυνάτων· ἢ δῆλον\nὅτι τὸ μεῖζον μέν ἐστι τῆς αἰτίας, τὸ δὲ ἴσον τῆς φύσεως ;\nκαὶ τοῦτο ὑπὸ πολλῆς εὐγνωμοσύνης ὁμολογοῦμεν ἡμεῖς.\nτάχα δ’ ἂν εἴποι τις ἄλλος τῷ ἡμετέρῳ λόγῳ προσφιλονεικ[ῶν,\nμὴ ἔλαττον εἶναι τὸ ἐκ τοιαύτης αἰτίας εἶναι τοῦ\n\nἀναιτίου. τῆς τε γὰρ τοῦ ἀνάρχου δόξης μετέχοι ἄν, ὅτι ἐκ\nτοῦ ἀνάρχου · καὶ πρόσεστιν ἡ γέννησις, πρᾶγμα τοσοῦτον,\nτοῖς γε νοῦν ἔχουσι, καὶ οὕτω σεβάσμιον. τὸ γὰρ δὴ\nλέγειν, ὅτι τοῦ κατὰ τὸν ἄνθρωπον νοουμένου μείζων,\nἀληθὲς μέν, οὐ μέγα δέ. τί γὰρ τὸ θαυμαστόν, εἰ μείζων\n\nἀνθρώπου θεός ; ταῦτα μὲν οὖν ἡμῖν εἰρήσθω πρὸς τοὺς\nτὸ μεῖζον κομπάζοντας.\n\nΘεὸς δὲ λέγοιτο ἄν, οὐ τοῦ λόγου, τοῦ ὁρωμένου δέ·\nπῶς γὰρ ἂν εἴη τοῦ κυρίως θεοῦ θεός ; ὥσπερ καὶ πατήρ,\n\nοὐ τοῦ ὁρωμένου, τοῦ λόγου δέ. καὶ γὰρ ἦν διπλοῦς· ὥστε\nτὸ μὲν κυρίως ἐπ᾿ ἀμφοῖν, τὸ δὲ οὐ κυρίως, ἐναντίως ἢ\nἐφ᾿ ἡμῶν ἔχει. ἡμῶν γὰρ κυρίως μὲν θεός, οὐ κυρίως\nδὲ πατήρ. καὶ τοῦτό ἐστιν ὃ ποιεῖ τοῖς αἱρετικοῖς τὴν\n\nπλάνην, ἡ τῶν ὀνομάτων ἐπίζευξις, ἐπαλλαττομένων τῶν\nὀνομάτων διὰ τὴν σύγκρασιν. σημεῖον δέ· ἡνίκα αἱ φύσεις\nδιίστανται, ταῖς ἐπινοίαις συνδιαιρεῖται καὶ τὰ ὀνόματα.\nΠαύλου λέγοντος ἄκουσον· Ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν\nἸησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης. Χριστοῦ μὲν θεός,\n\nτῆς δὲ δόξης πατήρ. εἰ γὰρ καὶ τὸ συναμφότερον ἕν, ἀλλ’\nοὐ τῇ φύσει, τῇ δὲ συνόδῳ τούτων. τί ἂν γένοιτο γνωριμώτερον;\n\nΠέμπτον λεγέσθω τὸ λαμβάνειν αὐτὸν ζωήν, ἢ\n\nκυρίως θεοῦ θεός: not however in\nvirtue of the Son's Godhead, but\nbecause ὁ κυρίως θεός is also man.\n\nκρίσιν, ἢ κληρονομίαν ἐθνῶν, ἢ ἐξουσίαν πάσης σαρκός,\nἢ δόξαν, ἢ μαθητάς, ἢ ὅσα λέγεται. καὶ τοῦτο τῆς ἀνθρωπότητος.\nεἰ δὲ καὶ τῷ θεῷ δοίης, οὐκ ἄτοπον. οὐ γὰρ ὡς\nἐπίκτητα δώσεις, ἀλλ’ ὡς ἀπ’ ἀρχῆς συνυπάρχοντα, καὶ\nλόγῳ φύσεως, ἀλλ’ οὐ χάριτος.\n\nἝκτον τιθέσθω τὸ μὴ δύνασθαι τὸν υἱὸν ἀφ’\nἑαυτοῦ ποιεῖν μηδέν, ἐὰν μή τι βλέπη τὸν πατέρα ποιοῦντα.\nτοῦτο δὲ τοιοῦτόν ἐστιν· οὐ τῶν καθ’ ἕνα τρόπον λεγομένων\nτὸ δύνασθαι ἢ μὴ δύνασθαι· πολύσημον δέ. τὸ\nμὲν γάρ τι λέγεται κατὰ δυνάμεως ἔλλειψιν, καί ποτε, καὶ\n\nπρός τι, ὡς τὸ μὴ δύνασθαι τὸ παιδίον ἀθλεῖν, ἢ τὸ\nσκυλάκιον βλέπειν, ἢ πρὸς τόνδε διαγωνίζεσθαι. ἀθλήσει\nγὰρ ἴσως ποτέ, καὶ ὄψεται, καὶ διαγωνιεῖται πρὸς τόνδε,\nκἂν πρὸς ἕτερον ἀδυνάτως ἔχῃ. τὸ δέ, ὡς ἐπὶ πλεῖστον,\nὡς τό· Οὐ δύναται πόλις κρυβῆναι ἐπ’ ἄνω ὄρους κειμένη.\n\nτάχα γὰρ ἂν καὶ κρυφθείη τις, ἐπιπροσθοῦντος μείζονος.\nτὸ δέ, ὡς οὐκ εὔλογον· Οὐ δύνανται οἱ υἱοὶ τοῦ\n\nνυμφῶνος νηστεύειν, ἐφ’ ὅσον ἔνδημος ὁ νυμφίος · εἴτε ὁ\nσωματικῶς ὁρώμενος· οὐ γὰρ κακοπαθείας, ἀλλ’ εὐφροσύνης\nκαιρὸς ὁ τῆς ἐπιδημίας· εἴτε ὁ ὡς λόγος νοούμενος. τί\nγὰρ δεῖ νηστεύειν σωματικῶς τοὺς λόγῳ καθαιρομένους ;\n\nτὸ δέ, ὡς ἀβούλητον, ὡς τὸ μὴ δύνασθαι ἐκεῖ σημεῖα\nποιῆσαι, διὰ τὴν ἀπιστίαν τῶν δεχομένων. ἐπειδὴ γὰρ\nτοῦ συναμφοτέρου χρεία πρὸς τὰς ἰάσεις, καὶ τῆς τῶν\nθεραπευομένων πίστεως, καὶ τῆς τοῦ θεραπευτοῦ δυνάμεως,\nοὐκ ἐνεδέχετο τὸ ἕτερον τοῦ συζύγου ἐλλείποντος. οὐκ\n\nοἴδα δέ, εἰ μὴ καὶ τοῦτο τῷ εὐλόγῳ προσθετέον· οὐ γὰρ\nεὔλογος ἴασις τοῖς βλαβησομένοις ἐξ ἀπιστίας. τοῦ δὲ\nαὐτοῦ λόγου καὶ τό· Οὐ δύναται ὁ κόσμος μὴ μισεῖν ὑμᾶς·\nκαί, Ἠὼς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες ; πῶς γὰρ\nἀδύνατόν τι τούτων, ἢ ὅτι ἀβούλητον ; ἔστι δέ τι καὶ\n\nτοιοῦτον ἐν τοῖς λεγομένοις, ὃ τῆ φύσει μὲν ἀδύνατον, θεῷ\nδὲ δυνατὸν βουληθέντι, ὡς τὸ μὴ δύνασθαι τὸν αὐτὸν\nγεννηθῆναι δεύτερον· καὶ ῥαφὶς οὐκ εἰσδεχομένη κάμηλον.\nτί γὰρ ἂν καὶ κωλύσειε γενέσθαι ταῦτα θεοῦ θελήσαντος ;\n\nτούτων δὲ πάντων ἐκτὸς τὸ παντελῶς ἀδύνατον\nκαὶ ἀνεπίδεκτον, ὡς ὂ νῦν ἐξετάζομεν. ὡς γὰρ ἀδύνατον\nεἶναι λέγομεν πονηρὸν εἶναι θεόν, ἢ μὴ εἶναι· τοῦτο γὰρ\nἀδυναμίας ἂν εἴη μᾶλλον θεοῦ, ἤπερ δυνάμεως· ἢ τὸ μὴ ὂν\nεἶναι, ἢ τὰ δὶς δύο καὶ τέσσαρα εἶναι καὶ δέκα· οὕτως\n\nἀδύνατον καὶ ἀνεγχώρητον ποιεῖν τι τὸν υἱόν, ὧν οὐ ποιεῖ\nὁ πατήρ. πάντα γὰρ ὅσα ἔχει ὁ πατήρ, τοῦ υἱοῦ ἐστίν·\nὡς ἔμπαλιν τὰ τοῦ υἱοῦ τοῦ πατρός. οὐδὲν οὖν ἴδιον, ὅτι\nκοινά. ἐπεὶ καὶ αὐτὸ τὸ εἶναι κοινὸν καὶ ὁμότιμον, εἰ καὶ\nτῷ υἱῷ παρὰ τοῦ πατρός. καθ’ ὂ καὶ λέγεται καὶ τό· Ἐγὼ\n\nζῶ διὰ τὸν πατέρα· οὐχ ὡς ἐκεῖθεν αὐτῷ τοῦ ζῆν καὶ τοῦ\nεἶναι συνεχομένου, ἀλλ’ ὡς ἐκεῖθεν ὑπάρχοντος ἀχρόνως\nκαὶ ἀναιτίως. βλέπει δὲ τὸν πατέρα ποιοῦντα πῶς, καὶ\n\nοὕτω ποιεῖ; ἆρα ὡς οἱ τὰς μορφὰς γράφοντες καὶ τὰ\nγράμματα, διὰ τὸ μὴ εἶναι τῆς ἁληθείας ἄλλως ἐπιτυχεῖν,\nεἰ μὴ πρὸς τὸ ἀρχέτυπον βλέποντας, κἀκεῖθεν χειραγω-\nγουμένους ; καὶ πῶς ἡ σοφία δεῖται τοῦ διδάξοντος, ἢ οὐ\n\nποιήσει τι μὴ διδασκομένη ; ποιεῖ δὲ πῶς ὁ πατήρ, ἢ\nπεποίηκεν ; ἆρα ἄλλον προυπέστησε κόσμον ἀντὶ τοῦ\nπαρόντος, καὶ ὑποστήσει τὸν μέλλοντα, καὶ πρὸς ἐκεῖνα\nβλέπων ὁ υἱός, τὸν μὲν ὑπέστησε, τὸν δὲ ὑποστήσει;\nτέσσαρες οὖν κόσμοι κατὰ τὸν λόγον τοῦτον, οἱ μὲν πατρός,\n\nοἱ δὲ υἱοῦ ποιήματα. τῆς ἀλογίας. καθαίρει δὲ λέπρας,\nκαὶ δαιμόνων καὶ νόσων ἀπαλλάττει, καὶ ζωοποιεῖ νεκρούς,\nκαὶ ὑπὲρ θαλάσσης ὁδεύει, καὶ τἄλλα ποιεῖ ὅσα πεποίηκεν,\nἐπὶ τίνος ἢ πότε τοῦ πατρὸς ταῦτα προενεργήσαντος ; ἢ\nδῆλον ὅτι τῶν αὐτῶν πραγμάτων τοὺς τύπους ἐνσημαίνεται\n\nμὲν ὁ πατήρ, ἐπιτελεῖ δὲ ὁ λόγος, οὐ δουλικῶς, οὐδὲ\nἀμαθῶς, ἀλλ’ ἐπιστημονικῶς τε καὶ δεσποτικῶς, καὶ οἰκειό-\nτερον εἰπεῖν, πατρικῶς ; οὕτω γὰρ ἐγὼ δέχομαι τὸ ἅπερ\nὑπὸ τοῦ πατρὸς γίνεται, ταῦτα καὶ τὸν υἱὸν ὁμοίως ποιεῖν·\nοὐ κατὰ τὴν τῶν γινομένων ὁμοίωσιν, ἀλλὰ κατὰ τὴν τῆς\n\nἐξουσίας ὁμοτιμίαν. καὶ τοῦτο ἂν εἴη τὸ ἕως ἄρτι καὶ\nτὸν πατέρα ἐργάζεσθαι, καὶ τὸν υἱόν· οὐ μόνον δέ, ἁλλὰ\n\nκαὶ τὴν ὧν πεποιήκασιν οἰκονομίαν τε καὶ συντήρησιν, ὡς\nδηλοῖ τὸ ποιεῖσθαι τοὺς ἀγγέλους αὐτοῦ πνεύματα· καὶ\nθεμελιοῦσθαι τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς· ἅπαξ\nἡδρασμένα τε καὶ γενόμενα· καὶ στερεοῦσθαι βροντήν,\nκαὶ κτίζεσθαι πνεῦμα, ὧν ἅπαξ μὲν ὁ λόγος ὑπέστη,\n\nσυνεχὴς δὲ καὶ νῦν ἡ ἐνέργεια.\n\nἝβδομον λεγέσθω τὸ καταβεβηκέναι ἐκ τοῦ\nοὐρανοῦ τὸν υἱόν, οὐχ ἵνα ποιῇ τὸ θέλημα τὸ ἑαυτοῦ, ἀλλὰ\nτὸ τοῦ πέμψαντος. εἰ μὲν οὖν μὴ παρὰ τοῦ κατεληλυθότος\nαὐτοῦ ταῦτα ἐλέγετο, εἴπομεν ἂν ὡς παρὰ τοῦ ἀνθρώπου\n\nτυποῦσθαι τὸν λόγον, οὐ τοῦ κατὰ τὸν σωτῆρα νοουμένου, —\n\nτὸ γὰρ ἐκείνου θέλειν οὐδὲ ὑπεναντίον θεῷ, θεωθὲν ὅλον, —\nἁλλὰ τοῦ καθ’ ἡμᾶς· ὡς τοῦ ἀνθρωπίνου θελήματος οὐ\nπάντως ἑπομένου τῷ θείῳ, ἀλλ’ ἀντιπίπτοντος, ὡς τὰ\nπολλά, καὶ ἀντιπαλαίοντος. καὶ γὰρ ἐκεῖνο οὕτως ἐνοήσαμεν\n\nτό· Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ’ ἐμοῦ τὸ\nποτήριον τοῦτο· πλὴν οὐχ ὃ ἐγὼ θέλω, ἀλλὰ τὸ σὸν\nἰσχυέτω θέλημα. οὔτε γάρ, εἰ δυνατὸν ἢ μή, τοῦτο\nἀγνοεῖν ἐκεῖνον εἰκός, οὔτε τῷ θελήματι ἀντεισφέρειν τὸ\nθέλημα. ἐπεὶ δὲ ὡς παρὰ τοῦ προσλαβόντος ὁ λόγος,\n\nτοῦτο γὰρ τὸ κατεληλυθός, οὐ τοῦ προσλήμματος, οὕτως\nἀπαντησόμεθα. οὐχ ὡς ὄντος ἰδίου τῷ υἱῷ θελήματος\nπαρὰ τὸ τοῦ πατρός, ἀλλ’ ὡς οὐκ ὄντος ὁ λόγος· ἵν ᾖ\nτοιοῦτον τὸ συναγόμενον· Οὐχ ἵνα ποιῶ τὸ θέλημα τὸ\nἐμόν, οὐδὲ γάρ ἐστι τὸ ἐμὸν τοῦ σοῦ κεχωρισμένον, ἀλλὰ\n\nτὸ κοινὸν ἐμοῦ τε καὶ σοῦ, ὧν ὡς μία θεότης, οὕτω καὶ\nβούλησις. πολλὰ γὰρ τῶν οὕτω λεγομένων ἀπὸ κοινοῦ\n\nλέγεται, καὶ οὐ θετικῶς, ἀρνητικῶς δέ, ὡς τό· Οὐ γὰρ ἐκ\nμέτρου δίδωσιν ὁ θεὸς τὸ πνεῦμα· οὔτε γὰρ δίδωσιν, οὔτε\nμεμετρημένον, οὐ γὰρ μετρεῖται παρὰ θεοῦ θεός· καὶ τό·\nΟὔτε ἡ ἁμαρτία μου, οὔτε ἡ ἀνομία μου· οὐ γὰρ ὡς οὔσης\nὁ λόγος, ἁλλ’ ὡς οὐκ οὔσης· καὶ πάλιν τό· Οὐ διὰ τὰς\n\nδικαιοσύνας ἡμῶν, ἂς ἐποιήσαμεν· οὐ γὰρ ἐποιήσαμεν.\nδῆλον δὲ τοῦτο κἂν τοῖς ἑξῆς· τί γάρ, φησι, τὸ θέλημα\nτοῦ πατρός ; ἵνα πᾶς ὁ πιστεύων εἰς τὸν υἱὸν σώζηται,\nκαὶ τυγχάνῃ τῆς τελευταίας ἀναστάσεως, εἴτουν ἀποκαταστάσεως.\nἆρ’ οὖν τοῦ πατρὸς μὲν τοῦτο θέλημα, τοῦ\n\nυἱοῦ δὲ οὐδαμῶς ; ἢ ἄκων εὐαγγελίζεται καὶ πιστεύεται;\n\nκαὶ τίς ἂν τοῦτο πιστεύσειεν ; ἐπεὶ καὶ τὸ τὸν λόγον τὸν\nἀκουόμενον μὴ εἶναι τοῦ υἱοῦ, τοῦ πατρὸς δέ, τὴν αὐτὴν\nἔχει δύναμιν. πῶς γὰρ ἴδιόν τινος τὸ κοινόν, ἢ μόνου,\nτοῦτο συνιδεῖν οὐκ ἔχω, πολλὰ σκοπῶν· οἶμαι δέ, οὐδὲ\n\nἄλλος τις. ἂν οὕτω νοῇς περὶ τοῦ θέλειν, ὀρθῶς νοήσεις\nκαὶ λίαν εὐσεβῶς, ὡς ὁ ἐμὸς λόγος, καὶ παντὸς τοῦ\nεὐγνώμονος.\n\nὍγδοόν ἐστιν αὐτοῖς τό· Ἵνα γινώσκωσι σὲ τὸν\nμόνον ἀληθινὸν θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν χριστόν·\n\nκαὶ τό· Οὐδεὶς ἂγαθός, εἰ μὴ εἷς ὁ θεός. τοῦτο δὲ καὶ\nπάντῃ ῥᾴστην ἔχειν τὴν λύσιν μοι φαίνεται. εἰ γὰρ τὸ\nμόνον ἀληθινὸν ἐπὶ τοῦ πατρὸς θήσεις, ποῦ θήσεις τὴν\nαὐτοαλήθειαν ; καὶ γὰρ εἰ τῷ μόνῳ σοφῷ θεῷ, ἢ τῷ μόνῳ\nἔχοντι ἀθανασίαν, φῶς οἰκοῦντι ἀπρόσιτον, ἢ Βασιλεῖ\n\nτῶν αἰώνων ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ θεῷ νοήσεις\nοὕτως, οἰχήσεταί σοι θάνατον κατακριθεὶς ὁ υἱός, ἢ σκότος,\nἢ τὸ μὴ σοφὸς εἶναι, μηδὲ βασιλεύς, μηδὲ ἀόρατος, μηδὲ\nὅλως θεός, ὂ τῶν εἰρημένων κεφάλαιον. πῶς δὲ οὐκ\n\nἀπολεῖ μετὰ τῶν ἄλλων καὶ τὴν ἀγαθότητα, ἢ μάλιστα\nμόνου θεοῦ ; ἀλλ’ οἶμαι τὸ μέν· Ἵνα γινώσκωσι σὲ τὸν\nμόνον ἀληθινὸν θεόν, ἐπ’ ἀναιρέσει λέγεσθαι τῶν οὐκ ὄντων\nμὲν θεῶν, λεγομένων δέ. οὐ γὰρ ἂν προσέκειτο· Καὶ ὃν\nἀπέστειλας Ἰησοῦν χριστόν, εἰ πρὸς ἐκεῖνον ἀντιδιῄρητο\n\nτὸ μόνον ἀληθινόν, ἁλλὰ μὴ κατὰ κοινοῦ τῆς θεότητος ἦν\nὁ λόγος. τὸ δέ, Οὐδεὶς ἀγαθός, ἀπάντησιν ἔχει πρὸς τὸν\nπειράζοντα νομικόν, ὡς ἀνθρώπῳ τὴν ἀγαθότητα μαρτυρήσαντα.\nτὸ γὰρ ἄκρως ἀγαθόν, φησι, μόνου θεοῦ, κἂν τοῦτο\nκαὶ ἄνθρωπος ὀνομάζηται, ὡς τό· Ὁ ἀγαθὸς ἄνθρωπος ἐκ\n\nτοῦ ἀγαθοῦ θησαυροῦ προβάλλει τὸ ἀγαθόν· καί, δώσω\nτὴν βασιλείαν τῷ ἀγαθῷ ὑπὲρ σέ, τοῦ θεοῦ πρὸς τὸν\nΣαοὺλ περὶ τοῦ Δαβὶδ λέγοντος· καὶ τό· Ἀγάθυνον,\nκύριε, τοῖς ἀγαθοῖς· καὶ ὅσα ἄλλα τοιαῦτα λέγεται περὶ\nτῶν ἐν ἡμῖν ἐπαινουμένων, ἐφ’ οὓς ἡ ἀπόρροια τοῦ πρώτου\n\nκαλοῦ καὶ κατὰ δεύτερον λόγον ἔφθασεν. εἰ μὲν οὖν\nπείθομεν τοῦτο, ἄριστον· εἰ δὲ μή, τί φήσεις πρὸς τοὺς\nλέγοντας ἑτέρωθι, τὸν υἱὸν μόνον εἰρῆσθαι θεὸν κατὰ τὰς\nσὰς ὑποθέσεις ; ἐν τίσι τοῖς ῥήμασιν ; ἐν ἐκείνοις· Οὗτός\nσου θεός, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· καὶ μετ’\n\nὀλίγα· Μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις\n\nσυνανεστράφη. ὅτι μὲν γὰρ οὐ περὶ τοῦ πατρὸς ἀλλὰ\nτοῦ υἱοῦ τὸ λεγόμενον, ἡ προσθήκη σαφῶς παρίστησιν.\nοὗτος γάρ ἐστιν ὁ σωματικῶς ὁμιλήσας ἡμῖν, καὶ μετὰ τῶν\nκάτω γενόμενος. εἰ δὲ νικήσειε κατὰ τοῦ πατρὸς λέγεσθαι\n\nτοῦτο, μὴ τῶν νομιζομένων θεῶν, ἡττήμεθα τὸν πατέρα,\nδι’ ὧν τοῦ υἱοῦ κατεσπουδάσαμεν. τί ἃν τῆς νίκης ταύτης\nγένοιτο ἀθλιώτερον ἢ ζημιωδέστερον ;\n\nἘννατον ἐκεῖνο φήσουσι τό· Πάντοτε ζῶν εἰς τὸ\nἐντυγχάνειν ὑπὲρ ἡμῶν. εὖ γε καὶ λίαν μυστικῶς τε καὶ\n\nφιλανθρώπως. τὸ γὰρ ἐντυγχάνειν οὐχ, ὡς ἡ τῶν πολλῶν\nσυνήθεια, τὸ ζητεῖν ἐκδίκησιν ἔχει· τοῦτο γάρ πὼς καὶ\nταπεινότητος· ἁλλὰ τὸ πρεσβεύειν ὑπὲρ ἡμῶν τῷ λόγῳ\nτῆς μεσιτείας· ὡς καὶ τὸ πνεῦμα ὑπὲρ ἡμῶν ἐντυγχάνειν\nλέγεται. Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων,\n\nἄνθρωπος Ἰησοῦς χριστός. πρεσβεύει γὰρ ἔτι καὶ νῦν,\nὡς ἄνθρωπος, ὑπὲρ τῆς ἐμῆς σωτηρίας, ὅτι μετὰ τοῦ\n\nσώματός ἐστιν, οὗ προσέλαβεν, ἕως ἂν ἐμὲ ποιήσῃ θεὸν\nτῇ δυνάμει τῆς ἐνανθρωπήσεως, κἂν μηκέτι κατὰ σάρκα\nγινώσκηται, τὰ σαρκικὰ λέγω πάθη καί, χωρὶς τῆς ἁμαρτίας,\nἡμέτερα. οὕτω δὲ καὶ παράκλητον ἔχομεν Ἰησοῦν\nοὐχ ὡς ὑπὲρ ἡμῶν προκαλινδούμενον τοῦ πατρός, καἲ\n\nπροσπίπτοντα δουλικῶς. ἄπαγε τὴν δούλην ὄντως ὑπόνοιαν,\nκαὶ ἀναξίαν τοῦ πνεύματος. οὔτε γὰρ τοῦ πατρὸς\nτοῦτο ἐπιζητεῖν, οὔτε τοῦ υἱοῦ πάσχειν, ἢ ὡς περὶ θεοῦ\nδιανοεῖσθαι δίκαιον· ἀλλ’ οἷς πέπονθεν, ὡς ἄνθρωπος,\nπείθει καρτερεῖν, ὡς λόγος καὶ παραινέτης. τοῦτο νοεῖταί\n\nμοι ἢ παράκλησις.\n\nΔέκατον αὐτοῖς ἐστιν ἡ ἄγνοια, καὶ τὸ μηδένα\nγινώσκειν τὴν τελευταίαν ἡμέραν ἢ ὥραν, μηδὲ τὸν υἱὸν\nαὐτόν, εἰ μὴ τὸν πατέρα. καίτοι πῶς ἀγνοεῖ τι τῶν ὄντων\nἡ σοφία, ὁ ποιητὴς τῶν αἰώνων, ὁ συντελεστὴς καὶ\n\nμεταποιητης, τὸ πέρας τῶν γενομένων ; ο οὐτῶ τὰ του\nθεοῦ γινώσκων, ὡς τὸ πνεῦμα τοῦ ἀνθρώπου τὰ ἐν αὐτῷ ;\nτί γὰρ ταύτης τῆς γνώσεως τελεώτερον ; πῶς δὲ τὰ μὲν πρὸ\nτῆς ὥρας ἀκριβῶς ἐπίσταται, καὶ τὰ οἷον ἐν χρῷ τοῦ\n\nτέλους, αὐτὴν δὲ ἀγνοεῖ τὴν ὥραν ; αἰνίγματι γὰρ τὸ\nπρᾶγμα ὅμοιον, ὥσπερ ἂν εἴ τις τὰ μὲν πρὸ τοῦ τείχους\nἀκριβῶς ἐπίστασθαι λέγοι, αὐτὸ δὲ ἀγνοεῖν τὸ τεῖχος· ἢ τὸ\nτῆς ἡμέρας τέλος εὖ ἐπιστάμενος, τὴν ἀρχὴν τῆς νυκτὸς\nμὴ γινώσκειν· ἔνθα ἡ τοῦ ἑτέρου γνῶσις ἀναγκαίως συνεισάγει\n\nτὸ ἕτερον. ἢ πᾶσιν εὔδηλον, ὅτι γινώσκει μέν, ὡς\nθεός, ἀγνοεῖν δέ φησιν, ὡς ἄνθρωπος, ἄν τις τὸ φαινόμενον\nχωρίσῃ τοῦ νοουμένου ; τὸ γὰρ ἀπόλυτον εἶναι τὴν τοῦ\n\nυἱοῦ προσηγορίαν καἰ ἄσχετον, οὐ προσκειμένου τῳ υἱῷ\nτοῦ τίνος, ταύτην ἡμῖν δίδωσι τὴν ὑπόνοιαν, ὥστε τὴν\nἄγνοιαν ὑπολαμβάνειν ἐπὶ τὸ εὐσεβέστερον, τῷ ἀνθρωπίνῳ,\nμὴ τῷ θείῳ, ταύτην λογιζομένους.\n\nΕἰ μὲν οὖν οὗτος αὐτάρκης ὁ λόγος, ἐνταῦθα\n\nστησόμεθα, καὶ μηδὲν πλέον ἐπιζητείσθω· εἰ δὲ μή, τό\nγε δεύτερον, ὥσπερ τῶν ἄλλων ἕκαστον, οὕτω δὲ καὶ ἡ\nγνῶσις τῶν μεγίστων ἐπὶ τὴν αἰτίαν ἀναφερέσθω τιμῇ\nτοῦ γεννήτορος. δοκεῖ δέ μοί τις, μηδ’ ἂν ἐκείνως ἀναγνούς,\nὡς τῶν καθ’ ἡμᾶς φιλολόγων τις, μικρὸν ἐννοῆσαι, ὅτι οὐδὲ\n\nὁ υἱὸς ἄλλως οἶδε τὴν ἡμέραν ἢ τὴν ὥραν, ἢ ὡς ὅτι ὁ\nπατήρ. τὸ γὰρ συναγόμενον ὁποῖον ; ἐπειδὴ ὁ πατὴρ\nγινώσκει, διὰ τοῦτο καὶ ὁ υἱός, ὡς δῆλον, ὅτι μηδενὶ\n\nγνωστὸν τοῦτο μηδὲ ληπτόν, πλὴν τῆς πρώτης φύσεως.\nἐλείπετο περὶ τοῦ ἐντετάλθαι, καὶ τετηρηκέναι τὰς ἐντολάς,\nκαὶ τὰ ἀρεστὰ αὐτῷ πάντοτε πεποιηκέναι, διαλαβεῖν\nἡμᾶς· ἔτι δὲ τελειώσεως, καὶ ὑψώσεως, καὶ τοῦ μαθεῖν ἐξ\n\nὧν ἔπαθε τὴν ὑπακοήν, ἀρχιερωσύνης τε καὶ προσφορᾶς,\nκαὶ παραδόσεως, καὶ δεήσεως τῆς πρὸς τὸν δυνάμενον\nσώζειν αὐτὸν ἐκ θανάτου, καὶ ἀγωνίας, καὶ θρόμβων, καὶ\nπροσευχῆς, καὶ εἴ τι ἄλλο τοιοῦτον· εἰ μὴ πᾶσι πρόδηλον\nἦν, ὅτι περὶ τὸ πάσχον τὰ τοιαῦτα τῶν ὀνομάτων, οὐ\n\nτὴν ἄτρεπτον φύσιν καὶ τοῦ πάσχειν ὑψηλοτέραν. ὁ μὲν\nοὖν περὶ τῶν ἀντιθέτων λόγος τοσοῦτον, ὅσον ῥίζα τις\nεἶναι καὶ ὑπόμνημα τοῖς ἐξεταστικωτέροις τῆς τελεωτέρας\nἐξεργασίας. ἄξιον δὲ ἴσως, καὶ τοῖς προειρημένοις ἀκόλουθον,\nμηδὲ τὰς προσηγορίας τοῦ υἱοῦ παρελθεῖν αθεωρήτους,\n\nπολλάς τε οὔσας, καὶ κατὰ πολλῶν κειμένας τῶν\nπερὶ αὐτὸν νοουμένων, ἀλλ’ ἑκάστην αὐτῶν ὅ τί ποτε\nβούλεται παραστῆσαι, καὶ δεῖξαι τὸ τῶν ὀνομάτων\nμυστήριον.\n\nἈρκτέον δὲ ἡμῖν ἐντεῦθεν. τὸ θεῖον ἀκατονόμαστον·\n\nκαὶ τοῦτο δηλοῦσιν, οὐχ οἱ λογισμοὶ μόνον, ἀλλὰ\nκαὶ Ἐβραίων οἱ σοφώτατοι καὶ παλαιότατοι, ὅσον εἰκάζειν\n\nἔδοσαν. οἱ γὰρ χαρακτῆρσιν ἰδίοις τὸ θεῖον τιμήσαντες,\nκαὶ οὐδὲ γράμμασιν ἀνασχόμενοι τοῖς αὐτοῖς ἄλλο τι\nγράφεσθαι τῶν μετὰ θεὸν καὶ θεόν, ὡς δέον ἀκοινώνητον\nεἶναι καὶ μέχρι τούτου τὸ θεῖον τοῖς ἡμετέροις, πότε ἂν\nδέξαιντο λυομένῃ φωνῇ δηλοῦσθαι τὴν ἄλυτον φύσιν καὶ\n\nἰδιάζουσαν ; οὔτε γὰρ ἀέρα τις ἔπνευσεν ὅλον πώποτε,\nοὔτε οὐσίαν θεοῦ παντελῶς ἢ νοῦς κεχώρηκεν, ἢ φωνὴ\nπεριέλαβεν. ἀλλ’ ἐκ τῶν περὶ αὐτὸν σκιαγραφοῦντες τὰ\nκατ’ αὐτόν, ἀμυδράν τινα καὶ ἀσθενῆ καὶ ἄλλην ἀπ’ ἄλλου\nφαντασίαν συλλέγομεν. καὶ οὗτος ἄριστος ἡμῖν θεολόγος,\n\nοὐχ ὃς εὗρε τὸ πᾶν, οὐδὲ γὰρ δέχεται τὸ πᾶν ὁ δεσμός,\nἁλλ’ ὃς ἐὰν ἄλλου φαντασθῇ πλέον, καὶ πλεῖον ἐν ἑαυτῷ\nσυναγάγῃ τὸ τῆς ἁληθείας ἴνδαλμα, ἢ ἀποσκίασμα, ἢ ὅ τι\nκαὶ ὀνομάσομεν.\n\nὍσον δ’ οὖν ἐκ τῶν ἡμῖν ἐφικτῶν, ὁ μὲν ὤν, καὶ\n\nὁ θεός, μᾶλλόν πὼς τῆς οὐσίας ὀνόματα· καὶ τούτων\nμᾶλλον ὁ ὤν· οὐ μόνον ὅτι τῷ Μωυσεῖ χρηματίζων ἐπὶ\nτοῦ ὄρους, καὶ τὴν κλῆσιν ἀπαιτούμενος, ἥ τίς ποτε εἴη,\nτοῦτο προσεῖπεν ἑαυτόν, ’Ο ὢν ἀπέσταλκέ με, τῷ λαῷ\n\nκελεύσας εἰπεῖν· ἀλλ’ ὅτι καὶ κυριωτέραν ταύτην εὐρίσκομεν.\nἢ μὲν γὰρ τοῦ θεοῦ, κἂν ἀπὸ τοῦ θέειν, ἢ αἴθειν,\nἠτυμολόγηται τοῖς περὶ ταῦτα κομψοῖς, διὰ τὸ ἀεικίνητον\nκαὶ δαπανητικὸν τῶν μοχθῇρῶν ἕξεων, — καὶ γὰρ πῦρ καταναλίσκον\nἐντεῦθεν λέγεται, — ἀλλ’ οὖν τῶν πρός τι λεγομένων\n\nἐστί, καὶ οὐκ ἄφετος· ὥσπερ καὶ ἡ κύριος φωνή, ὄνομα\nεἶναι θεοῦ καὶ αὐτὴ λεγομένη· Ἐγὼ γάρ, φησι, κύριος ὁ\nθεός σου· τοῦτό μού ἐστιν ὄνομα. καί, κύριος ὄνομα\nαὐτῷ. ἡμεῖς δὲ φύσιν ἐπιζητοῦμεν, ᾗ τὸ εἶναι καθ’ ἑαυτό,\nκαὶ οὐκ ἄλλῳ συνδεδεμένον· τὸ δὲ ὂν ἴδιον ὄντως θεοῦ,\n\nκαὶ ὅλον, μήτε τῷ πρὸ αὐτοῦ, μήτε τῷ μετ’ αὐτόν, οὐ γὰρ\nἢν, ἢ ἔσται, περατούμενον ἢ περικοπτόμενον.\n\nτῶν δ’ ἄλλων προσηγοριῶν αἱ μὲν τῆς ἐξουσίας\nεἰσὶ προφανῶς, αἱ δὲ τῆς οἰκονομίας, καὶ ταύτης διττῆς·\nτῆς μὲν ὑπὲρ τὸ σῶμα, τῆς δὲ ἐν σώματι· οἷον ὁ μὲν\n\nπαντοκράτωρ, καὶ ὁ βασιλεύς, ἢ τῆς δόξης, ἢ τῶν αἰώνων,\nἢ τῶν δυνάμεων τοῦ ἀγαπητοῦ, ἢ τῶν βασιλευόντων ·\nκαὶ ὁ κύριος, ἢ σαβαώθ, ὅπερ ἐστὶ στρατιῶν, ἢ τῶν\nδυνάμεων, ἢ τῶν κυριευόντων. ταῦτα μὲν σαφῶς τῆς\nἐξουσίας· ὁ δὲ θεός, ἢ τοῦ σώζειν, ἢ ἐκδικήσεων, ἢ εἰρήνης,\n\nἢ δικαιοσύνης, ἢ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ\n\nπαντὸς Ἰσραὴλ τοῦ πνευματικοῦ καὶ ὁρῶντος θεόν· ταῦτα\nδὲ τῆς οἰκονομίας. ἐπειδὴ γὰρ τρισὶ τούτοις διοικούμεθα,\nδέει τε τιμωρίας, καὶ σωτηρίας ἐλπίδι, πρὸς δὲ καὶ δόξης,\nκαὶ ἀσκήσει τῶν ἀρετῶν, ἐξ ὧν ταῦτα· τὸ μὲν τῶν ἐκδικήσεων\n\nὄνομα οἰκονομεῖ τὸν φόβον· τὸ δὲ τῶν σωτηρίων τὴν\nἐλπίδα· τὸ δὲ τῶν ἀρετῶν τὴν ἄσκησιν· ἵν᾿ ὡς τὸν θεὸν\nἐν ἑαυτῷ φέρων ὁ τούτων τι κατορθῶν μᾶλλον ἐπείγηται\nπρὸς τὸ τέλειον, καὶ τὴν ἐξ ἀρετῶν οἰκείωσιν. ταῦτα μὲν\nοὖν ἔτι κοινὰ θεότητος τὰ ὀνόματα. ἴδιον δὲ τοῦ μὲν\n\nἀνάρχου, πατήρ· τοῦ δὲ ἀνάρχως γεννηθέντος, υἱός· τοῦ\nδὲ ἀγεννήτως προελθόντος, ἢ προιόντος, τὸ πνεῦμα τὸ\nἅγιον. ἀλλ’ ἐπὶ τὰς τοῦ υἱοῦ κλήσεις ἔλθωμεν, ὅπερ\nὡρμήθη λέγειν ὁ λόγος.\n\nΔοκεῖ γάρ μοι λέγεσθαι υἱὸς μέν, ὅτι ταὐτόν ἐστι\n\nτῷ πατρὶ κατ’ οὐσίαν ’ καὶ οὐκ ἐκεῖνο μόνον, ἀλλὰ κἀκεῖθεν.\nμονογενὴς δέ, οὐχ ὅτι μόνος ἐκ μόνου καὶ μόνον, ἀλλ’ ὅτι\nκαὶ μονοτρόπως, οὐχ ὡς τὰ σώματα. λόγος δέ, ὅτι οὕτως\nἔχει πρὸς τὸν πατέρα, ὡς πρὸς νοῦν λόγος· οὐ μόνον διὰ\nτὸ ἀπαθὲς τῆς γεννήσεως, ἁλλὰ καὶ τὸ συναφές, καὶ τὸ\n\nἐξαγγελτικόν. τάχα δ’ ἃν εἴποι τις, ὅτι καὶ ὡς ὅρος πρὸς\nτὸ ὁριζόμενον, ἐπειδὴ καὶ τοῦτο λέγεται λόγος. ὁ γὰρ\nνενοηκώς, φησι, τὸν υἱόν, τοῦτο γάρ ἐστι τὸ ἑωρακώς,\nνενόηκε τὸν πατέρα· καὶ σύντομος ἀπόδειξις καὶ ῥᾳδία\nτῆς τοῦ πατρὸς φύσεως ὁ υἱός. γέννημα γὰρ ἅπαν τοῦ\n\nγεγεννηκότος κότος σιωπῶν λόγος. εἰ δὲ καὶ διὰ τὸ ἐνυπάρχειν\nτοῖς οὖσι λέγοι τις, οὐχ ἁμαρτήσεται τοῦ λόγου. τί γάρ\nἐστιν, ὃ μὴ λόγῳ συνέστηκεν ; σοφία δέ, ὡς ἐπιστήμη\nθείων τε καὶ ἀνθρωπίνων πραγμάτων. πῶς γὰρ οἷόν τε\nτὸν πεποιηκότα τοὺς λόγους ἀγνοεῖν ὧν πεποίηκεν ; δύναμις\n\nδέ, ὡς συντηρητικὸς τῶν γενομένων, καὶ τὴν τοῦ\nσυνέχεσθαι ταῦτα χορηγῶν δύναμιν. ἁλήθεια δέ, ὡς ἕν,\nοὐ πολλὰ τῇ φύσει· τὸ μὲν γὰρ ἀληθὲς ἕν, τὸ δὲ ψεῦδος\nπολυσχιδές· καὶ ὡς καθαρὰ τοῦ πατρὸς σφραγίς, καὶ\nχαρακτὴρ ἀψευδέστατος. εἰκὼν δέ, ὡς ὁμοούσιον, καὶ\n\nὅτι τοῦτο ἐκεῖθεν, ἀλλ’ οὐκ ἐκ τούτου πατήρ. αὕτη γὰρ\nεἰκόνος φύσις, μίμημα εἶναι τοῦ ἀρχετύπου, καὶ οὗ λέγεται·\nπλὴν ὅτι καὶ πλεῖον ἐνταῦθα. ἐκεῖ μὲν γὰρ ἀκίνητος\nκινουμένου· ἐνταῦθα δὲ ζῶντος καὶ ζῶσα, καὶ πλεῖον\n\nἔχουσα τὸ ἀπαράλλακτον, ἢ τοῦ Ἀδὰμ ὁ Σήθ, καὶ τοῦ\nγεννῶντος παντὸς τὸ γεννώμενον. τοιαύτη γὰρ ἢ τῶν\nἁπλῶν φύσις, μὴ τῷ μὲν ἐοικέναι, τῷ δὲ ἀπεοικέναι, ἀλλ’\nὅλον ὅλου τύπον εἶναι, καὶ ταὐτὸν μᾶλλον, ἢ ἀφομοίωμα.\nφῶς δέ, ὡς λαμπρότης ψυχῶν καὶ λόγῳ καὶ βίῳ καθαιρομένων.\n\nεἰ γὰρ σκότος ἡ ἄγνοια καὶ ἡ ἁμαρτία, φῶς ἂν εἴη\nἡ γνῶσις, καὶ βίος ὁ ἔνθεος. ζωὴ δέ, ὅτι φῶς, καὶ πάσης\nλογικῆς φύσεως σύστασις καὶ οὐσίωσις. ἐν αὐτῷ γὰρ\nζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν, κατὰ τὴν διπλῆν τοῦ\nἐμφυσήματος δύναμιν, καὶ πνοὴν ἐκεῖθεν ἐμφυσώμενοι\n\nπάντες, καὶ πνεῦμα ἅγ ἴον ὅσοι χωρητικοί, καὶ τοσοῦτον,\n\nκαθ’ ὅσον ἃν τὸ στόμα τῆς διανοίας ἀνοίξωμεν. δικαιοσύνη\nδέ, ὅτι τοῦ πρὸς ἀξίαν διαιρέτης, καὶ διαιτῶν δικαίως\nτοῖς ὑπὸ νόμον καὶ τοῖς ὑπὸ χάριν, ψυχῇ καὶ σώματι,\nὥστε τὸ μὲν ἄρχειν, τὸ δὲ ἄρχεσθαι, καὶ τὴν ἡγεμονίαν\nἔχειν τὸ κρεῖττον κατὰ τοῦ χείρονος, ὡς μὴ τὸ χεῖρον\n\nἐπανίστασθαι τῷ βελτίονι. ἁγιασμὸς δέ, ὡς καθαρότης,\nἵνα χωρῆται τὸ καθαρὸν καθαρότητι. ἀπολύτρωσις δέ,\nὡς ἐλευθερῶν ἡμᾶς ὑπὸ τῆς ἁμαρτίας κατεχομένους, καὶ\nλύτρον ἑαυτὸν ἀντιδιδοὺς ἡμῶν τῆς οἰκουμένης καθάρσιον.\nἀνάστασις δέ, ὡς ἐντεῦθεν ἡμᾶς ἀπανιστάς, καὶ πρὸς τὴν\n\nζωὴν ἐπανάγων νενεκρωμένους ὑπὸ τῆς ἁμαρτίας.\n\nταῦτα μὲν οὖν ἔτι κοινὰ τοῦ τε ὑπὲρ ἡμᾶς καἰ\n\nτοῦ δι’ ἡμᾶς. ἂ δὲ ἰδίως ἡμέτερα καὶ τῆς ἐντεῦθεν προσλήψεως·\nἄνθρωπος μέν, οὐχ ἵνα χωρηθῇ μόνον διὰ\nσώματος σώμασιν, ἄλλως οὐκ ἂν χωρηθεὶς διὰ τὸ τῆς\nφύσεως ἄληπτον· ἀλλ’ ἵνα καὶ ἁγιάσῃ δι’ ἑαυτοῦ τὸν\n\nἄνθρωπον, ὥσπερ ζύμη γενόμενος τῷ παντὶ φυράματι, καὶ\nπρὸς ἑαυτὸν ἑνώσας τὸ κατακριθὲν ὅλον λύση τοῦ κατακρίματος,\nπάντα ὑπὲρ πάντων γενόμενος, ὅσα ἡμεῖς, πλὴν\nτῆς ἁμαρτίας, σῶμα, ψυχή, νοῦς, δι’ ὅσων ὁ θάνατος· τὸ\nκοινὸν ἐκ τούτων, ἄνθρωπος, θεὸς ὁρώμενος, διὰ τὸ νοούμενον.\n\nυἱὸς δὲ ἀνθρώπου, καὶ διὰ τὸν Ἀδάμα, καὶ διὰ τὴν\nπαρθένον, ἐξ ὧν ἐγένετο· τοῦ μέν, ὡς προπάτορος, τῆς δέ,\nὡς μητρός, νόμῳ καὶ οὐ νόμῳ γεννήσεως. Χριστὸς δέ, διὰ\nτὴν θεότητα· χρίσις γὰρ αὕτη τῆς ἀνθρωπότητος, οὐκ\nἐνεργείᾳ κατὰ τοὺς ἄλλους χριστοὺς ἁγιάζουσα, παρουσίᾳ\n\nδὲ ὅλου τοῦ χρίοντος· ἧς ἔργον ἄνθρωπον ἀκοῦσαι τὸ\nχρίον, καὶ ποιῆσαι θεὸν τὸ χριόμενον. ὁδὸς δέ, ὡς δι’\nἑαυτοῦ φέρων ἡμᾶς. θύρα δέ, ὡς εἰσαγωγεύς. ποιμὴν\n\nδέ, ὡς εἰς τόπον χλόης κατασκηνῶν, καὶ ἐκτρέφων ἐπὶ\nὕδατος ἀναπαύσεως, καὶ ἐντεῦθεν ὁδηγῶν, καὶ προπολεμῶν\nκατὰ τῶν θηρίων· τὸ πλανώμενον ἐπιστρέφων, τὸ ἀπολωλὸς\nἐπανάγων, τὸ συντετριμμένον καταδεσμῶν, τὸ ἰσχυρὸν\nφυλάσσων, καὶ πρὸς τὴν ἐκεῖθεν μάνδραν συνάγων λόγοις\n\nποιμαντικῆς ἐπιστήμης. πρόβατον δέ, ὡς σφάγιον ·\nἀμνὸς δέ, ὡς τέλειον. ἀρχιερεὺς δέ, ὡς προσαγωγεύς.\nΜελχισεδὲκ δέ, ὡς ἀμήτωρ τὸ ὑπὲρ ἡμᾶς, καὶ ἀπάτωρ τὸ\nκαθ’ ἡμᾶς· καὶ ὡς ἀγενεαλόγητος τὸ ἄνω· τὴν γὰρ γενεὰν\nαὐτοῦ, φησί, τίς διηγήσεται ; καὶ ὡς βασιλεὺς Σαλήμ,\n\nεἰρήνη δὲ τοῦτο, καὶ ὡς βασιλεὺς δικαιοσύνης, καὶ ὡς\nἀποδεκατῶν πατριάρχας κατὰ τῶν πονηρῶν δυνάμεων\nἀριστεύοντας. ἔχεις τὰς τοῦ υἱοῦ προσηγορίας. βάδιζε\nδι’ αὐτῶν, ὅσαι τε ὑψηλαί, θεικῶς, καὶ ὅσαι σωματικαί,\nσυμπαθῶς · μᾶλλον δὲ ὅλον θεικῶς, ἵνα γένῃ θεὸς κάτωθεν\n\nἀνελθών, διὰ τὸν κατελθόντα δι’ ἡμᾶς ἄνωθεν. ἐπὶ πᾶσι,\nκαὶ πρὸ πάντων, ἐκεῖνο τήρει, καὶ οὐκ ἃν σφαλείης ἐν τοῖς\n\nὑψηλοτέροις ἢ ταπεινοτέροις ὀνόμασιν· Ἰησοῦς χριστός,\nχθὲς καὶ σήμερον σωματικῶς, ὁ αὐτὸς πνευματικῶς, καὶ\nεἰς τοὺς αἰῶνας. Ἀμήν.\n\nΘΕΟΑΟΓΙΚΟΣ ΠΕΜΠΤΟΣ.\n\nΠΕΡΙ TOY ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ.\n\nὉ μὲν δὴ περὶ τοῦ υἱοῦ λόγος τοιοῦτος· καὶ\nοὕτω διαπέφευγε τοὺς λιθάζοντας, διελθὼν διὰ μέσου\nαὐτῶν. ὁ λόγος γὰρ οὐ λιθάζεται, λιθοβολεῖ δέ, ὅταν\nἐθέλῃ, καὶ σφενδονᾷ θηρία, λόγους κακῶς τῷ ὄρει προσβαίνοντας.\nτί δ’ ἂν εἴποις, φασί, περὶ τοῦ ἁγίου πνεύματος ;\n\nπόθεν ἡμῖν ἐπεισάγεις ξένον θεὸν καὶ ἄγραφον ; τοῦτο ἤδη\nκαὶ οἱ περὶ τὸν υἱὸν μετριάζοντες. ὅπερ γὰρ ἐπὶ τῶν ὁδῶν\nεὑρεῖν ἐστὶ καὶ τῶν ποταμῶν, σχίζονταί τε ἀπ’ ἀλλήλων,\nκαὶ εἰς ἄλληλα συνάγονται· τοῦτο κἀνταῦθα συμβαίνει\nδιὰ τὸν πλοῦτον τῆς ἀσεβείας, καὶ τοὺς τὰ ἄλλα διεστῶτας\n\nἐν ἄλλοις συμφέρεσθαι, ὥστε μηδὲ γινώσκειν καθαρῶς\nδύνασθαι τὸ συμφέρον ἢ τὸ μαχόμενον.\n\nἔχει μὲν οὖν τι καὶ δυσχερὲς ὁ περὶ τοῦ πνεύματος\nλόγος, οὐ μόνον ὅτι ἐν τοῖς περὶ τοῦ υἱοῦ λόγοις ἀποκαμόντες\nοἱ ἄνθρωποι θερμότερον τῷ πνεύματι προσπαλαίουσι·\nχρὴ γάρ τι πάντως αὐτοὺς ἀσεβεῖν, ἢ οὐδὲ\n\nβιωτός ἐστιν αὐτοῖς ὁ βίος· ἀλλ’ ὅτι καὶ ἡμεῖς τῷ πλήθει\nτῶν ζητημάτων ἀποκναισθέντες ταὐτὸ πάσχομεν τοῖς\nκακοσίτοις, οἱ ἐπειδὰν πρός τι τῶν βρωμάτων ἀηδισθῶσι,\nπρὸς πάντα λόγον ὁμοίως, ὥσπερ ἐκεῖνοι πρὸς τροφήν,\nδυσχεραίνομεν. ὅμως διδότω τὸ πνεῦμα, καὶ ὁ λόγος\n\nδραμεῖται, καὶ ὁ θεὸς δοξασθήσεται. τὸ μὲν οὖν ἐπιμελῶς\nἐξετάζειν καὶ διαιρεῖσθαι, ποσαχῶς ἢ τὸ πνεῦμα ἢ τὸ\nἅγιον παρὰ τῇ θείᾳ γραφῆ νοεῖται καὶ λέγεται, μετὰ τῶν\nπροσφόρων τῇ θεωρίᾳ μαρτυριῶν, καὶ ὅ τι παρὰ ταῦτα\n\nἰδιοτρόπως τὸ ἐξ ἀμφοῖν συνημμένον, λέγω δὲ τὸ πνεῦμα\nτὸ ἅγιον, ἑτέροις παρήσομεν, οἲ καὶ ἑαυτοῖς καὶ ἡμῖν ταῦτα\nπεφιλοσοφήκασιν, ἐπεὶ καὶ ἡμεῖς ταῦτα ἐκείνοις. αὐτοὶ δὲ\nπρὸς τὰ ἑξῆς τοῦ λόγου τρεψόμεθα.\n\nΟἱ μὲν οὖν, ὡς ξένον τινὰ θεὸν καὶ παρέγγραπτον\n\nεἰσαγόντων ἡμῶν τὸ πνεῦμα τὸ ἅγιον, δυσχεραίνοντες, καὶ\nσφόδρα προπολεμοῦντες τοῦ γράμματος, ἴστωσαν ἐκεῖ\nφοβούμενοι φόβον, οὗ μὴ ἔστι φόβος, καὶ σαφῶς γινωσκέτωσαν\nὅτι ἔνδυμα τῆς ἀσεβείας ἐστὶν αὐτοῖς ἡ φιλία\nτοῦ γράμματος, ὡς δειχθήσεται μικρὸν ὕστερον, ἐπειδὰν\n\nτὰς ἐνστάσεις αὐτῶν εἰς δύναμιν διελέγξωμεν. ἡμεῖς δὲ\nτοσοῦτον θαρροῦμεν τῇ θεότητι τοῦ πνεύματος, ὃ πρεσβεύομεν,\nὥστε καὶ τῆς θεολογίας ἐντεῦθεν ἀρξόμεθα, τὰς\nαὐτὰς τῇ τριάδι φωνὰς ἐφαρμόζοντες, κἄν τισι δοκῇ\n\nτολμηρότερον. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα\nἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ πατήρ. ἦν τὸ φῶς\nτὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν\nκόσμον, ὁ υἱός. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει\n\nἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ ἄλλος παράκλητος.\nἦν, καὶ ἢν, καὶ ἦν· ἀλλ’ ἓν ἦν. φῶς, καὶ φῶς, καὶ φῶς·\nἀλλ’ ἓν φῶς, εἷς θεός. τοῦτό ἐστιν ὃ καὶ Δαβὶδ\nπρότερον, λέγων· Ἐν τῷ φωτί σου ὀψόμεθα φῶς. καὶ\nνῦν ἡμεῖς καὶ τεθεάμεθα καὶ κηρύσσομεν, ἐκ φωτὸς τοῦ\n\nπατρὸς φῶς καταλαμβάνοντες τὸν υἱὸν ἐν φωτὶ τῷ\nπνεύματι, σύντομον καὶ ἀπέριττον τῆς τριάδος θεολογίαν.\nὁ ἀθετῶν ἀθετείτω, ὁ ἀνομῶν ἀνομείτω · ἡμεῖς ὂ νενοήκαμεν,\nκαὶ κηρύσσομεν. ἐπ’ ὄρος ὑψηλὸν ἀναβησόμεθα καὶ βοήσομεν,\nεἰ μὴ κάτωθεν ἀκουοίμεθα. ὑψώσομεν τὸ πνεῦμα,\n\nοὐ φοβηθησόμεθα. εἰ δὲ καὶ φοβηθησόμεθα, ἡσυχάζοντες,\nοὐ κηρύσσοντες·\n\nΕἰ ἦν ὅτε οὐκ ἦν ὁ πατήρ, ἦν ὅτε οὐκ ἦν ὁ υἱός.\n\nεἰ ἦν ὅτε οὐκ ἦν ὁ υἱός, ἦν ὅτε οὐδὲ τὸ πνεῦμα τὸ ἅγ ἴον.\nεἰ τὸ ἓν ἢν ἀπ’ ἀρχῆς, καὶ τὰ τρία. εἰ τὸ ἓν κάτω\nβάλλεις, τολμῶ, καὶ λέγω, μηδὲ τὰ δύο θῇς ἄνω. τίς γὰρ\nἀτελοῦς θεότητος ὄνησις ; μᾶλλον δὲ τίς θεότης, εἰ μὴ\nτελεία ; τελεία δὲ πῶς, ᾗ λείπει τι πρὸς τελείωσιν ; λείπει\n\nδέ πὼς, μὴ ἐχούσῃ τὸ ἅγ ἴον· ἔχοι δ’ ἂν πῶς, μὴ τοῦτο\nἔχουσα ; ἢ γὰρ ἄλλη τις παρὰ τοῦτο ἡ ἁγιότης ’ καὶ ἥ τις\nαὕτη νοεῖται, λεγέτω τις· ἢ εἴπερ ἡ αὐτή, πῶς οὐκ ἀπ’\nἀρχῆς ; ὥσπερ ἄμεινον ὂν τῷ θεῷ εἶναί ποτε ἀτελεῖ,\nκαὶ δίχα πνεύματος. εἰ μὴ ἀπ’ ἀρχῆς ἢν, μετ’ ἐμοῦ\n\nτέτακται, καὶ εἰ μικρὸν πρὸ ἐμοῦ. χρόνῳ γὰρ ἀπὸ θεοῦ\nτεμνόμεθα. εἰ τέτακται μετ’ ἐμοῦ, πῶς ἐμὲ ποιεῖ θεόν,\nἢ πῶς συνάπτει θεότητι;\n\nΜαλλὸν δὲ φιλοσοφήσω σοι περὶ αὐτοῦ μικρὸν\nἄνωθεν. περὶ τριάδος γὰρ καὶ πρότερον διειλήφαμεν. τὸ\n\nπνεῦμα τὸ ἅγιον Σαδδουκαῖοι μὲν οὐδὲ εἶναι τὸ παράπαν\n\nἐνόμισαν· οὐδὲ γὰρ ἀγγέλους, οὐδὲ ἀνάστασιν· οὐκ οἶδ’\nὅθεν τὰς τοσαύτας περὶ αὐτοῦ μαρτυρίας ἐν τῇ παλαιᾷ\nδιαπτύσαντες. Ἑλλήνων δὲ οἱ θεολογικώτεροι, καὶ μᾶλλον\nἡμῖν προσεγγίσαντες, ἐφαντάσθησαν μέν, ὡς ἐμοὶ δοκεῖ·\n\nπερὶ δὲ τὴν κλῆσιν διηνέχθησαν, νοῦν τοῦ παντός, καὶ τὸν\nθύραθεν νοῦν, καὶ τὰ τοιαῦτα προσαγορεύσαντες. τῶν δὲ\nκαθ’ ἡμᾶς σοφῶν οἱ μὲν ἐνέργειαν τοῦτο ὑπέλαβον, οἱ δὲ\nκτίσμα, οἱ δὲ θεόν, οἱ δὲ οὐκ ἔγνωσαν ὁπότερον τούτων,\nαἰδοῖ τῆς γραφῆς, ὥς φασιν, ὡς οὐδέτερον σαφῶς δηλωσάσης.\n\nκαὶ διὰ τοῦτο οὔτε σέβουσιν, οὔτε ἀτιμάζουσι,\nμέσως πὼς περὶ αὐτοῦ διακείμενοι, μᾶλλον δὲ καὶ λίαν\nἀθλίως. καὶ τῶν θεὸν ὑπειληφότων οἱ μὲν ἄχρι διανοίας\nεἰσὶν εὐσεβεῖς, οἱ δὲ τολμῶσιν εὐσεβεῖν καὶ τοῖς χείλεσιν.\nἄλλων δὲ ἤκουσα μετρούντων θεότητα σοφωτέρων, οἳ τρία\n\nμὲν εἶναι καθ’ ἡμᾶς ὁμολογοῦσι τὰ νοούμενα, τοσοῦτον δὲ\nἀλλήλων διέστησαν, ὡς τὸ μὲν καὶ οὐσία καὶ δυνάμει\n\nποιεῖν ἀόριστον· τὸ δὲ δυνάμει μέν, οὐκ οὐσίᾳ δέ· τὸ δὲ\nἀμφοτέροις περιγραπτόν· ἄλλον τρόπον μιμούμενοι τοὺς\nδημιουργόν, καὶ συνεργόν, καὶ λειτουργὸν ὀνομάζοντας, καὶ\nτὴν ἐν τοῖς ὀνόμασι τάξιν καὶ χάριν τῶν πραγμάτων\nἀκολουθίαν εἶναι νομίζοντας.\n\nἩμῖν δὲ πρὸς μὲν τοὺς οὐδὲ εἶναι ὑπειληφότας\nοὐδεὶς λόγος, ἢ τοὺς ληροῦντας ἐν Ἕλλησιν. μηδὲ γὰρ\nἁμαρτωλῶν ἐλαίῳ πιανθείημεν εἰς τὸν λόγον. πρὸς δὲ\nτοὺς ἄλλους οὕτω διαλεξόμεθα. τὸ πνεῦμα τὸ ἅγιον ἢ τῶν\nκαθ’ ἑαυτὸ ὑφεστηκότων πάντως ὑποθετέον, ἢ τῶν ἐν\n\nἑτέρῳ θεωρουμένων· ὧν τὸ μὲν οὐσίαν καλοῦσιν οἱ περὶ\nταῦτα δεινοί, τὸ δὲ συμβεβηκός. εἰ μὲν οὖν συμβέβηκεν,\nἐνέργεια τοῦτο ἂν εἴη θεοῦ. τί γὰρ ἕτερον, ἢ τίνος ; τοῦτο\n\nγάρ πως μᾶλλον καὶ φεύγει σύνθεσιν. καὶ εἰ ἐνέργεια,\nἐνεργηθήσεται δῆλον ὅτι, οὐκ ἐνεργήσει, καὶ ὁμοῦ τῷ ἐνεργηθῆναι\nπαύσεται. τοιοῦτον γὰρ ἡ ἐνέργεια. πῶς οὖν\nἐνεργεῖ, καὶ τάδε λέγει, καὶ ἀφορίζει, καὶ λυπεῖται, καὶ\n\nπαροξύνεται, καὶ ὅσα κινουμένου σαφῶς ἐστίν, οὐ κινήσεως;\nεἰ δὲ οὐσία τις, οὐ τῶν περὶ τὴν οὐσίαν, ἤτοι κτίσμα\nὑποληφθήσεται, ἢ θεός. μέσον γάρ τι τούτων, ἤτοι μηδετέρου\nμετέχον, ἢ ἐξ ἀμφοῖν σύνθετον, οὐδ’ ἂν οἱ τοὺς\nτραγελάφους πλάττοντες ἐννοήσαιεν. ἀλλ᾿ εἰ μὲν κτίσμα,\n\nπῶς εἰς αὐτὸ πιστεύομεν, ἢ ἐν αὐτῷ τελειούμεθα ; οὐ γὰρ\nταὐτόν ἐστι πιστεύειν εἴς τι, καὶ περὶ αὐτοῦ πιστεύειν.\nτὸ μὲν γάρ ἐστι θεότητος, τὸ δὲ παντὸς πράγματος. εἰ δὲ\nθεός, ἀλλ᾿ οὐ κτίσμα, οὐδὲ ποίημα, οὐδὲ σύνδουλον, οὐδ᾿\nὅλως τι τῶν ταπεινῶν ὀνομάτων.\n\nἙνταῦθα σὸς ὁ λόγος ’ αἱ σφενδόναι πεμπέσθωσαν,\nοἱ συλλογισμοὶ πλεκέσθωσαν. ἢ ἀγέννητον πάντως, ἢ\nγεννητόν. καὶ εἰ μὲν ἀγέννητον, δύο τὰ ἄναρχα. εἰ δὲ\nγεννητόν, ὑποδιαίρει πάλιν· ἢ ἐκ τοῦ πατρὸς τοῦτο, ἢ ἐκ\nτοῦ υἱοῦ. καὶ εἰ μὲν ἐκ τοῦ πατρός, υἱοὶ δύο καὶ ἀδελφοί.\n\nσὺ δέ μοι πλάττε καὶ διδύμους, εἰ βούλει, ἢ τὸν μὲν\nπρεσβύτερον, τὸν δὲ νεώτερον ’ ἐπειδὴ λίαν εἶ φιλοσώματος.\nεἰ δὲ ἐκ τοῦ υἱοῦ, πέφηνέ, φησι, καὶ υἱωνὸς ἡμῖν θεός· οὗ\nτί ἂν γένοιτο παραδοξότερον ; ταῦτα μὲν οὖν οἱ σοφοὶ τοῦ\nκακοποιῆσαι, τὰ δὲ ἂγ ἀθ’ ἁ γράφειν οὐ θέλοντες. ἐγὼ δὲ εἰ\n\nμὲν ἑώρων ἀναγκαίαν τὴν διαίρεσιν, ἐδεξάμην ἂν τὰ πράγματα,\nοὐ φοβηθεὶς τὰ ὀνόματα. οὐ γάρ, ἐπειδὴ κατά τινα\nσχέσιν ὑψηλοτέραν υἱὸς ὁ υἱός, οὐ δυνηθέντων ἡμῶν ἄλλως\nἢ οὕτως ἐνδείξασθαι τὸ ἐκ τοῦ θεοῦ καὶ ὁμοούσιον, ἤδη καὶ\nπάσας οἰητέον ἀναγκαῖον εἶναι τὰς κάτω κλήσεις, καὶ τῆς\n\nἡμετέρας συγγενείας, μεταφέρειν ἐπὶ τὸ θεῖον. ἢ τάχα ἃν\nσύ γε καὶ ἄρρενα τὸν θεὸν ἡμῖν ὑπολάβοις, κατὰ τὸν λόγον\nτοῦτον, ὅτι θεὸς ὀνομάζεται, καὶ πατήρ ; καὶ θῆλύ τι τὴν\nθεότητα, ὅσον ἐπὶ ταῖς κλήσεσι ; καὶ τὸ πνεῦμα οὐδέτερον,\nὅτι μὴ γεννητικόν ; εἰ δέ σοι καὶ τοῦτο παιχθείη, τῇ ἑαυτοῦ\n\nθελήσει τὸν θεὸν συγγενόμενον, κατὰ τοὺς παλαιοὺς λήρους\nκαὶ μύθους, γεννήσασθαι τὸν υἱόν, εἰσήχθη τις ἡμῖν καὶ\nΜαρκίωνος καὶ Οὐαλεντίνου θεὸς ἀρρενόθηλυς, τοῦ τοὺς\nκαινοὺς αἰῶνας ἀνατυπώσαντος.\n\nἘπεὶ δέ σου τὴν πρώτην διαίρεσιν οὐ δεχόμεθα,\nτὴν μηδὲν ἀγεννήτου καὶ γεννητοῦ μέσον ὑπολαμβάνουσαν,\nαὐτίκα οἰχήσονταί σοι μετὰ τῆς σεμνῆς διαιρέσεως οἱ\nἀδελφοὶ καὶ οἱ υἱωνοί, ὥσπερ τινὸς δεσμοῦ πολυπλόκου\nτῆς πρώτης ἀρχῆς λυθείσης συνδιαλυθέντες, καὶ τῆς\n\nθεολογίας ὑποχωρήσαντες. ποῦ γὰρ θήσεις τὸ ἐκπορευτόν.\nεἰπέ μοι, μέσον ἀναφανὲν τῆς σῆς διαιρέσεως, καὶ παρὰ\nκρείσσονος ἢ κατὰ σὲ θεολόγου, τοῦ σωτῆρος ἡμῶν, εἰσαγόμενον;\nεἰ μὴ τὴν φωνὴν ἐκείνην τῶν σῶν ἐξεῖλες εὐαγγελίων,\nδιὰ τὴν τρίτην σου διαθήκην, Τὸ πνεῦμα τὸ ἅγιον,\n\nὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ’ ὅσον μὲν ἐκεῖθεν\nἐκπορεύεται, οὐ κτίσμα· καθ’ ὅσον δὲ οὐ γεννητόν, οὐχ\n\nυἱός· καθ’ ὅσον δὲ ἀγεννήτου καὶ γεννητοῦ μέσον, θεός.\nκαὶ οὕτω σου τὰς τῶν συλλογισμῶν ἄρκυς διαφυγὸν θεὸς\nἀναπέφηνε, τῶν σῶν διαιρέσεων ἰσχυρότερος. τίς οὖν ἡ\nἐκπόρευσις; εἰπὲ σὺ τὴν ἀγεννησίαν τοῦ πατρός, κἀγὼ\nτὴν γέννησιν τοῦ υἱοῦ φυσιολογήσω, καὶ τὴν ἐκπόρευσιν\n\nτοῦ πνεύματος, καὶ παραπληκτίσωμεν ἄμφω εἰς θεοῦ\nμυστήρια παρακύπτοντες· καὶ ταῦτα τίνες; οἱ μηδὲ τὰ ἐν\nποσὶν εἰδέναι δυνάμενοι, μηδὲ ψάμμον θαλασσῶν, καὶ\nσταγόνας ὑετοῦ, καὶ ἡμέρας αἰῶνος ἐξαριθμεῖσθαι, μὴ ὅτι\nγε θεοῦ βάθεσιν ἐμβατεύειν, καὶ λόγον ὑπέχειν τῆς οὕτως\n\nἀρρήτου καὶ ὑπὲρ λόγον φύσεως.\n\nΤί οὖν ἐστί, φησιν, ὃ λείπει τῷ πνεύματι, πρὸς τὸ\nεἶναι υἱόν; εἰ γὰρ μὴ λεῖπόν τι ἦν, υἱὸς ἃν ἦν. οὐ λείπειν\nφαμέν· οὐδὲ γὰρ ἐλλειπὴς θεός· τὸ δὲ τῆς ἐκφάνσεως, ἵν\nοὕτως εἴπω, ἢ τῆς πρὸς ἄλληλα σχέσεως διάφορον διάφορον\n\nαὐτῶν καὶ τὴν κλῆσιν πεποίηκεν. οὐδὲ γὰρ τῷ υἱῷ λείπει\nτι πρὸς τὸ εἶναι πατέρα, οὐδὲ γὰρ ἔλλειψις ἡ υἱότης, ἀλλ’\nοὐ παρὰ τοῦτο πατήρ. ἢ οὕτω γε καὶ τῷ πατρὶ λείψει τι\nπρὸς τὸ εἶναι υἱόν· οὐ γὰρ υἱὸς ὁ πατήρ. ἀλλ’ οὐκ\n\nἐλλείψεως ταῦτά ποθεν, οὐδὲ τῆς κατὰ τὴν οὐσίαν ὑφέσεως ·\nαὐτὸ δὲ τὸ μὴ γεγεννῆσθαι, καὶ τὸ γεγεννῆσθαι, καὶ τὸ\nἐκπορεύεσθαι, τὸν μὲν πατέρα, τὸν δὲ υἱόν, τὸ δὲ τοῦθ’\nὅπερ λέγεται πνεῦμα ἅγιον προσηγόρευσεν, ἵνα τὸ ἀσύγχυτον\n\nσώζηται τῶν τριῶν ὑποστάσεων ἐν τῇ μιᾷ φύσει τε\nκαὶ ἀξίᾳ τῆς θεότητος. οὔτε γὰρ ὁ υἱὸς πατήρ, εἷς γὰρ\nπατήρ, ἀλλ’ ὅπερ ὁ πατήρ· οὔτε τὸ πνεῦμα υἱὸς ὅτι ἐκ\nτοῦ θεοῦ, εἷς γὰρ ὁ μονογενής, ἀλλ’ ὅπερ ὁ υἱός· ἓν τὰ τρία\nτῇ θεότητι, καὶ τὸ ἓν τρία ταῖς ἰδιότησιν· ἵνα μήτε τὸ ἓν\n\nΣαβέλλιον ᾖ, μήτε τὰ τρία τῆς πονηρᾶς νῦν διαιρέσεως.\n\nΤί οὖν ; θεὸς τὸ πνεῦμα ; πάνυ γε. τί οὖν,\nὁμοούσιον ; εἴπερ θεός. δὸς οὖν μοί, φησιν, ἐκ τοῦ αὐτοῦ\n\nτὸ μὲν υἱόν, τὸ δὲ οὐχ υἱόν, εἶτα ὁμοούσια, καὶ δέχομαι\nθεὸν καὶ θεόν. δός μοι καὶ σὺ θεὸν ἄλλον, καὶ Φύσιν\nθεοῦ, καὶ δώσω σοι τὴν αὐτὴν τριάδα μετὰ τῶν αὐτῶν\nὀνομάτων τε καὶ πραγμάτων. εἰ δὲ εἰς θεὸς μία\nφύσις ἡ ἀνωτάτω, πόθεν παραστήσω σοι τὴν ὁμοίωσιν;\n\nἢ ζητεῖς πάλιν ἐκ τῶν κάτω καὶ τῶν περὶ σέ; λίαν μὲν\nαἰσχρόν, καὶ οὐκ αἰσχρὸν μόνον, ἁλλὰ καὶ μάταιον ἐπιεικῶς,\nἐκ τῶν κάτω τῶν ἄνω τὴν εἰκασίαν λαμβάνειν, καὶ τῶν\nἀκινήτων ἐκ τῆς ῥευστῆς φύσεως, καί, ὅ Φησιν Ἠσαίας,\nἐκζητεῖσθαι τὰ ζῶντα ἐν τοῖς νεκροῖς· ὅμως δὲ πειράσομαι,\n\nσὴν χάριν, κἀντεῦθεν δοῦναί τινα τῷ λόγῳ βοήθειαν. τὰ\nμὲν οὖν ἄλλα παρήσειν μοι δοκῶ, πολλὰ ἃν ἔχων ἐκ τῆς\nπερὶ ζώων ἱστορίας εἰπεῖν, τὰ μὲν ἡμῖν γνώριμα, τὰ δὲ\nτοῖς ὀλίγοις, ὅσα περὶ τὰς τῶν ζώων γενέσεις ἡ Φύσις\nἐφιλοτεχνήσατο. γεννᾶσθαι γὰρ λέγεται, οὐκ ἐκ τῶν\n\nαὐτῶν τὰ αὐτὰ μόνον, οὐδὲ ἐξ ἑτέρων ἕτερα, ἀλλὰ καὶ ἐξ\nἑτέρων τὰ αὐτά, καὶ ἐκ τῶν αὐτῶν ἕτερα. εἰ δέ τῳ πιστὸς\nὁ λόγος, καὶ ἄλλος ἐστὶ τρόπος γεννήσεως, αὐτό τι ὑφ’\nἑαυτοῦ δαπανώμενον καὶ τικτόμενον. ἔστι δὲ ἃ καὶ\n\nἐξίσταταί πὼς ἑαυτῶν, ἐξ ἄλλων ζώων εἰς ἄλλα μεθιστάμενά\nτε καὶ μεταποιούμενα, Φιλοτιμίᾳ Φιλοτιμίᾳ ἤδη δὲ\nκαὶ τοῦ αὐτοῦ, τὸ μὲν οὐ γέννημα, τὸ δὲ γέννημα, πλὴν\nὁμοούσια· ὃ καὶ τῷ παρόντι πὼς μᾶλλον προσέοικεν. ἓν\n\nδέ τι τῶν ἡμετέρων εἰπών, ὃ καὶ πᾶσι γνώριμον, ἐφ’\nἕτερον μεταβήσομαι λόγον.\n\nὉ Ἀδὰμ τί ποτε ἦν ; πλάσμα θεοῦ. τί δὲ ἡ\nΕὖα; τμῆμα τοῦ πλάσματος. τί δὲ ὁ Σήθ;\nγέννημα. ἆρ’ οὖν ταὐτόν σοι φαίνεται πλάσμα, καὶ τμῆμα,\n\nκαὶ γέννημα; πῶς οὔ; ὁμοούσια δὲ ταῦτα, ἢ τί; πῶς δ’ οὔ;\nὡμολόγηται οὖν καὶ τὰ διαφόρως ὑποστάντα τῆς αὐτῆς\nεἶναι οὐσίας ἐνδέχεσθαι. λέγω δὲ ταῦτα, οὐκ ἐπὶ τὴν\nθεότητα φέρων τὴν πλάσιν, ἢ τὴν τομήν, ἤ τι τῶν ὅσα\nσώματος, μή μοί τις ἐπιφυέσθω πάλιν τῶν λογομάχων,\n\nἐπὶ δὲ τούτων θεωρῶν, ὡς ἐπὶ σκηνῆς, τὰ νοούμενα. οὐδὲ\nγὰρ οἷόν τε τῶν εἰκαζομένων οὐδὲν πρὸς πᾶσαν ἐξικνεῖσθαι\nκαθαρῶς τὴν ἀλήθειαν. καὶ τί ταῦτά, φασιν; οὐ γὰρ τοῦ\nἑνὸς τὸ μὲν γέννημα, τὸ δὲ ἄλλο τι. τί οὖν; ἡ Eὖα καὶ\nΣήθ, οὐχὶ τοῦ αὐτοῦ τοῦ Ἀδάμ; τίνος γὰρ ἄλλου; ἢ καὶ\n\nἀμφότεροι γεννήματα ; οὐδαμῶς. ἀλλὰ τί; τὸ μὲν τμῆμα,\nτὸ δὲ γέννημα. καἰ μὴν ἀμφότεροι ταὐτὸν ἀλλήλοις·\nἄνθρωποι γάρ· οὐδεὶς ἀντερεῖ. παύσῃ οὖν ἀπομαχόμενος\nπρὸς τὸ πνεῦμα, ὡς ἢ γέννημα πάντως, ἢ μὴ ὁμοούσιον,\nμηδὲ θεόν, καὶ ἐκ τῶν ἀνθρωπίνων τὸ δυνατὸν λαβὼν τῆς\n\nἡμετέρας ὑπολήψεως; ἐγὼ μὲν οἶ μαί σοι καλῶς ἔχειν, εἰ\nμὴ λίαν ἔγνωκας φιλονεικεῖν, καὶ πρὸς τὰ δῆλα μάχεσθαι.\n\nἈλλὰ τίς προσεκύνησε τῷ πνεύματί, φησιν ; τίς\nἢ τῶν παλαιῶν, ἢ τῶν νέων ; τίς δὲ προσηύξατο ; ποῦ δὲ\nτὸ χρῆναι προσκυνεῖν ἢ προσεύχεσθαι γέγραπται ; καὶ\n\nπόθεν τοῦτο ἔχεις λαβών ; τὴν μὲν τελεωτέραν αἰτίαν\nἀποδώσομεν ὕστερον, ἡνίκα ἂν περὶ τοῦ ἀγράφου διαλεγώμεθα.\nνῦν δὲ τοσοῦτον εἰπεῖν ἐξαρκέσει· τὸ πνεῦμά ἐστιν,\nἐν ᾧ προσκυνοῦμεν, καὶ δι’ οὗ προσευχόμεθα. Πνεῦμα\nγάρ, φησιν, ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν\n\nπνεύματι καἰ ἀληθείᾳ προσκυνεῖν δεῖ. καὶ πάλιν· Τὸ γὰρ\nτί προσευξώμεθα, καθ’ ὃ δεῖ, οὐκ οἴδαμεν, ἁλλ’ αὐτὸ τὸ\nπνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις.\nκαί, Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοί,\n\nτοῦτ’ ἐστίν, ἐν νοὶ καὶ πνεύματι. τὸ οὖν προσκυνεῖν τῷ\nπνεύματι, ἢ προσεύχεσθαι, οὐδὲν ἄλλο εἶναί μοι φαίνεται,\nἢ αὐτὸ ἑαυτῷ τὴν εὐχὴν προσάγειν καὶ τὴν προσκύνησιν.\nὃ τίς οὐκ ἂν ἐπαινέσειε τῶν ἐνθέων, καὶ τῶν εὖ εἰδότων\n\nὅτι καὶ ἡ τοῦ ἑνὸς προσκύνησις τῶν τριῶν ἐστὶ προσκύνησις,\nδιὰ τὸ ἐν τοῖς τρισὶν ὁμότιμον τῆς ἀξίας καὶ τῆς θεότητος ;\nκαὶ μὴν οὐδὲ ἐκεῖνο φοβηθήσομαι τὸ πάντα διὰ τοῦ υἱοῦ\nγεγονέναι λέγεσθαι, ὡς ἑνὸς τῶν πάντων ὄντος καὶ τοῦ\nἁγίου πνεύματος. πάντα γὰρ ὅσα γέγονεν, εἴρηται, οὐχ\n\nἁπλῶς ἅπαντα· οὐδὲ γὰρ ὁ πατήρ, οὐδ’ ὅσα μὴ γέγονεν.\nδείξας οὖν ὅτι γέγονε, τότε τῷ υἱῷ δός, καὶ τοῖς κτίσμασι\nσυναρίθμησον. ἕως δ’ ἂν μὴ τοῦτο δεικνύῃς, οὐδὲν τῷ\nπεριληπτικῷ βοηθῇ πρὸς ἀσέβειαν. εἰ μὲν γὰρ γέγονε,\nδιὰ χριστοῦ πάντως· οὐδὲ αὐτὸς ἀρνήσομαι. εἰ δὲ οὐ\n\nγέγονε, πῶς ἢ τῶν πάντων ἕν, ἢ διὰ χριστοῦ ; παῦσαι οὖν\nκαὶ τὸν πατέρα κακῶς τιμῶν κατὰ τοῦ μονογενοῦς, — κακὴ δὲ\nτιμὴ κτίσμα διδόντα τὸ τιμιώτερον υἱὸν ἀποστερεῖν, — καὶ\nτὸν υἱὸν κατὰ τοῦ πνεύματος. οὐ γὰρ ὁμοδούλου δημιουργός,\nἀλλ’ ὁμοτίμῳ συνδοξαζόμενος. μηδὲν μετὰ σεαυτοῦ\n\nθῇς τῆς τριάδος, μὴ τῆς τριάδος ἐκπέσῃς. μηδενὶ περικόψῃς\nτὴν μίαν φύσιν καὶ ὁμοίως σεβάσμιον, ὡς ὅ τι ἂν\n\nτῶν τριῶν καθέλῃς, τὸ πᾶν ἔσῃ καθῃρηκώς, μᾶλλον δὲ τοῦ\nπαντὸς ἐκπεπτωκώς. βέλτιον μικρὰν τῆς ἑνώσεως φαντασίαν\nλαβεῖν, ἢ παντελῆ τολμῆσαι δυσσέβειαν.\n\nἭκει δὲ ἡμῖν ὁ λόγος ἐπ’ αὐτὸ τὸ κεφάλαιον· καὶ\nστένω μέν, ὅτι πάλαι τεθνηκὸς ζήτημα, καὶ τῆ πίστει\n\nπαραχωρῆσαν, νῦν ἀνακαινίζεται· στῆναι δὲ ὅμως ἀναγκαῖον\nπρὸς τοὺς λογολέσχας, καὶ μὴ ἐρήμην ἁλῶναι, λόγον\nἔχοντας, καὶ συνηγοροῦντας πνεύματι. εἰ θεός, φησι, καὶ\nθεός, καὶ θεός, πῶς οὐχὶ τρεῖς θεοί; ἢ πῶς οὐ πολυαρχία\nτὸ δοξαζόμενον ; ταῦτα τίνες; οἱ τελεώτεροι τὴν ἀσέβειαν,\n\nἢ καὶ οἱ τῆς δευτέρας μερίδος, λέγω δὲ τοὺς περὶ τὸν υἱόν\nπὼς εὐγνώμονας ; ὁ μὲν γὰρ κοινός μοι πρὸς ἀμφοτέρους\nλόγος, ὁ δὲ πρὸς τούτους ἴδιος. ὁ μὲν οὖν πρὸς τούτους\nτοιοῦτος. τί φατε τοῖς τριθείταις ἡμῖν οἱ τὸν υἱὸν σέβοντες,\n\nεἰ καὶ τοῦ πνεύματος ἀφεστήκατε ; ὑμεῖς δὲ οὐ διθεῖται ;\nεἰ μὲν γὰρ ἀρνεῖσθε καὶ τοῦ μονογενοῦς τὴν προσκύνησιν,\nσαφῶς τέταχθε μετὰ τῶν ἐναντίων· καὶ τί φιλανθρωπευόμεθα\nπρὸς ὑμᾶς ὡς οὐ πάντῃ νενεκρωμένους ; εἰ δὲ σέβεσθε,\n\nκαὶ μέχρι τούτου διάκεισθε σωτηρίως, ὑμᾶς ἐρωτήσομεν·\nτίς ὁ λόγος τῆς διθείασ ὑμῖν, ἂν τοῦτο ἐγκαλῆσθε ; εἰ ἔστι\nλόγος συνέσεως, ἀποκρίθητε, δότε καὶ ἡμῖν ὁδὸν ἀποκρίσεως.\nοἷς γὰρ ἂν ὑμεῖς τὴν διθείαν ἀποκρούσησθε λόγοις, οὗτοι\nκαὶ ἡμῖν κατὰ τῆς τριθείασ ἀρκέσουσι. καὶ οὕτω νικῶμεν,\n\nὑμῖν τοῖς κατηγόροις συνηγόροις χρώμενοι· οὗ τί\nγενναιοτερον ;\n\nὉ δὲ κοινὸς ἡμῖν πρὸς ἀμφοτέρους τίς ἀγών τε\nκαὶ λόγος; ἡμῖν εἷς θεός, ὅτι μία θεότης· καὶ πρὸς ἓν τὰ\nἐξ αὐτοῦ τὴν ἀναφορὰν ἔχει, κἂν τρία πιστεύηται. οὐ γὰρ\n\nτὸ μὲν μᾶλλον, τὸ δὲ ἦττον θεός· οὐδὲ τὸ μὲν πρότερον, τὸ\nδὲ ὕστερον· οὐδὲ βουλήσει τέμνεται, οὐδὲ δυνάμει μερίζεται,,\n\nοὐδέ τι τῶν ὅσα τοῖς μεριστοῖς ὑπάρχει, κἀνταῦθα λαβεῖν\nἐστίν· ἀλλὰ ἀμέριστος ἐν μεμερισμένοις, εἰ δεῖ συντόμως\nεἰπεῖν, ἡ θεότης· καὶ οἷον ἐν ἡλίοις τρισὶν ἐχομένοις\nἀλλήλων, μία τοῦ φωτὸς σύγκρασις. ὅταν μὲν οὖν πρὸς\nτὴν θεότητα βλέψωμεν, καὶ τὴν πρώτην αἰτίαν, καὶ τὴν\n\nμοναρχίαν, ἓν ἡμῖν τὸ φανταζόμενον· ὅταν δὲ πρὸς τὰ ἐν\nοἷς ἡ θεότης, καὶ τὰ ἐκ τῆς πρώτης αἰτίας ἀχρόνως ἐκεῖθεν\nὄντα καὶ ὁμοδόξως, τρία τὰ προσκυνούμενα.\n\nΤί δέ, οὐχὶ καὶ παρ’ Ἕλλησι, φαῖεν ἄν, μία\nθεότης, ὡς οἱ τὰ τελεώτερα παρ’ ἐκείνοις φιλοσοφοῦντες,\n\nκαὶ παρ’ ἡμῖν ἀνθρωπότης μία, τὸ γένος ἅπαν ; ἀλλ’ ὅμως\nπολλοὶ θεοί, καὶ οὐχ εἷς, ὡς δὲ καὶ ἄνθρωποι; ἀλλ’ ἐκεῖ\nμὲν ἡ κοινότης τὸ ἓν ἔχει μόνον ἐπινοίᾳ θεωρητόν· τὰ δὲ\n\nκαθ’ ἕκαστον πλεῖστον ἀλλήλων καὶ τῷ χρόνῳ καὶ τοῖς\nπάθεσι καὶ τῇ δυνάμει μεμερισμένα. ἡμεῖς τε γὰρ οὐ\nσύνθετοι μόνον, ἀλλὰ καὶ ἀντίθετοι καὶ ἀλλήλοις καὶ ἡμῖν\nαὐτοῖς, οὐδὲ ἐπὶ μιᾶς ἡμέρας οἱ αὐτοὶ καθαρῶς μένοντες,\n\nμὴ ὅτι τὸν ἅπαντα βίον, ἀλλὰ καὶ σώμασι καὶ ψυχαῖς ἀεὶ\nῥέοντές τε καὶ μεταπίπτοντες. οὐκ οἶδα δέ, εἰ μὴ καὶ\nἄγγελοι καὶ πᾶσα φύσις ἡ ἄνω μετὰ τὴν τριάδα, κἂν\nἁπλοῖ τινὲς ὦσι, καὶ πρὸς τὸ καλὸν παγιώτεροι τῆ πρὸς\nτὸ ἄκρον καλὸν ἐγγύτητι.\n\nΟἵ τε παρ’ Ἑλλήνων σεβόμενοι θεοί τε καὶ\nδαίμονες, ὡς αὐτοὶ λέγουσιν, οὐδὲν ἡμῶν δέονται κατηγόρων,\nἀλλὰ τοῖς σφῶν αὐτῶν ἁλίσκονται θεολόγοις, ὡς\nμὲν ἐμπαθεῖς, ὡς δὲ στασιώδεις, ὅσων δὲ κακῶν γέμοντες\nκαὶ μεταβολῶν, καὶ οὐ πρὸς ἀλλήλους μόνον ἀλλὰ καὶ\n\nπρὸς τὰς πρώτας αἰτίας ἀντιθέτως ἔχοντες, οὓς δὴ\n᾿Ωκεανούς, καὶ Τηθύας, καὶ Φάνητας, καὶ οὐκ οἶδα οὕς\n\nτινας ὀνομάζουσι· καὶ τελευταῖόν τινα θεὸν μισότεκνον\nδιὰ φιλαρχίαν, πάντας καταπίνοντα τοὺς ἄλλους ἐξ\nἀπληστίας, ἵνα γένηται πάντων ἀνδρῶν τε θεῶν τε πατήρ,\nδυστυχῶς ἐσθιομένων καὶ ἐμουμένων. εἰ δὲ ταῦτα μῦθοι\nκαὶ ὑπόνοιαί τινες, ὡς αὐτοί φασι, τὸ αἰσχρὸν τοῦ λόγου\n\nδιαδιδράσκοντες, τί φήσουσι πρὸς τό, Τριχθὰ δὲ πάντα\nδέδασται, καὶ τὸ ἄλλον ἄλλῳ τινὶ τῶν ὄντων ἐπιστατεῖν,\nδιῃρημένους καὶ ταῖς ὕλαις καὶ τοῖς ἀξιώμασι; τὸ δὲ\nἡμέτερον οὐ τοιοῦτον· οὐδὲ αὕτη μερὶς τῷ Ἰακώβ, φησιν\nὁ ἐμὸς θεολόγος· ἀλλὰ τὸ ἓν ἕκαστον αὐτῶν ἔχει πρὸς τὸ\n\nσυγκείμενον οὐχ ἧττον ἢ πρὸς ἑαυτό, τῷ ταὐτῷ τῆς οὐσίας\nκαὶ τῆς δυνάμεως. καὶ οὗτος ὁ τῆς ἑνώσεως λόγος, ὅσον\nἐφ᾿ οἷς ἡμεῖς κατειλήφαμεν. εἰ μὲν οὖν οὗτος ἰσχυρὸς\nὁ λόγος, τῷ θεῷ χάρις τῆς θεωρίας· εἰ δὲ μή, ζητῶμεν\nτὸν ἰσχυρότερον.\n\nΤοὺς δὲ σοὺς λόγους οὐκ οἶδα πότερον παίζοντος\nεἶναι φήσομεν, ἢ σπουδάζοντος, οἷς ἀναιρεῖς ἡμῶν τὴν\nἕνωσιν. τίς γὰρ δὴ καὶ ὁ λόγος ; τὰ ὁμοούσια συναριθμεῖταl,\nφησι· συναρίθμησιν λέγων τὴν εἰς ἀριθμὸν ἕνα\n\nσυναίρεσιν· οὐ συναριθμεῖται δὲ τὰ μὴ ὁμοούσια· ὥστε\nὑμεῖς μὲν οὐ φεύξεσθε τὸ τρεῖς λέγειν θεοὺς κατὰ τὸν\nλόγον τοῦτον· ἡμῖν δὲ οὐδὲ εἷς κίνδυνος· οὐ γὰρ ὁμοούσια\nλέγομεν. σὺ μὲν οὖν ἀπήλλαξας σεαυτὸν πραγμάτων μιᾷ\n\nφωνῇ, καὶ τὴν κακὴν νίκην νενίκηκας· ὅμοιόν τι ποιήσας\nτοῖς διὰ θανάτου φόβον ἀπαγχομένοις. ἵνα γὰρ μὴ κάμῃς\nτῇ μοναρχίᾳ συνιστάμενος, ἠρνήσω θεότητα, καὶ προδέδωκας\nτοῖς ἐχθροῖς τὸ ζητούμενον. ἐγὼ δὲ κἄν τι δέῃ καμεῖν, οὐ\nπροήσομαι τὸ προσκυνούμενον. ἐνταῦθα δὲ οὐδὲ ὁρῶ τίς\n\nο πόνος.\n\nΣυναριθμεῖται, φής, τὰ ὁμοούσια· τὰ δὲ μὴ οὕτως\nἔχοντα μοναδικὴν ἔχει τὴν δήλωσιν. πόθεν σοι τοῦτο, καὶ\nπαρὰ τίνων δουματιστῶν καὶ μυθολόγων ; ἢ ἀγνοεῖς, ὅτι\nπᾶς ἀριθμὸς τῆς ποσότητος τῶν ὕπο κε ὑποκειμένων μέν ὢν ἐστὶ δηλωτικός,\n\nοὐ τῆς φύσεως τῶν πραγμάτων ; ἐγὼ δὲ οὕτως\nἀρχαίως ἔχω, μᾶλλον δὲ ἀμαθῶς, ὥστε τρία μὲν ὀνομάζω\nτὰ τοσαῦτα τῷ ἀριθμῷ, κἂν διέστηκε τὴν φύσιν· ἓν δέ, καὶ\nἕν, καὶ ἕν, ἄλλως τὰς τοσαύτας μονάδας, κἂν τῇ οὐσία\n\nσυνάπτωνται, οὐ πρὸς τὰ πράγματα μᾶλλον ἀφορῶν, ἢ τὸ\nπόσον τῶν πραγμάτων, καθ’ ὧν ἡ ἀρίθμησις. ἐπεὶ δὲ λίαν\nπεριέχῃ τοῦ γράμματος, καίτοι γε πολεμῶν τῷ γράμματι,\nἐκεῖθέν μοι λάβε τὰς ἀποδείξεις. τρία ἐν ταῖς παροιμίαις\nἐστίν, ἃ εὐόδως πορεύεται, λέων, καὶ τράγος, καὶ ἁλεκτρυών·\n\nκαὶ βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον· ἵνα μὴ\nλέγω τὰς ἄλλας ἐκεῖ τετράδας ἀριθμουμένας, τῆ φύσει δὲ\nδιῃρημένας. καὶ δύο τῷ Μωυσεῖ χερουβὶμ εὑρίσκω μοναδικῶς\nἀριθμούμενα. πῶς οὖν ἢ ἐκεῖνα τρία, κατὰ τὴν σὴν\nτεχνολογίαν, τοσοῦτον ἀλλήλων ἀπερρηγμένα ταῖς φύσεσιν·\n\nἢ ταῦτα μοναδικά, τοσοῦτον ἀλλήλοις ὁμοφυῆ καὶ συγκείμενα ;\nεἰ γὰρ λέγοιμι θεὸν καὶ μαμωνᾶν δύο κυρίους εἰς ἓν\nἀριθμουμένους, τοσούτῳ μακρὰν ὄντας ἀλλήλων, τάχα ἃν\nκαὶ μᾶλλον γελασθείην τῆς συναριθμήσεως.\n\nἈλλ’ ἐμοί, φησιν, ἐκεῖνα συναριθμούμενα λέγεται,\n\nκαὶ τῆς αὐτῆς οὐσίας, οἷς συνεκφωνεῖται καταλλήλως καὶ\n\nτὰ ὀνόματα· οἷον, ἄνθρωποι τρεῖς, καὶ θεοὶ τρεῖς, οὐχὶ τρία\nτάδε καὶ τάδε. τίς γὰρ ἢ ἀντίδοσις ; τοῦτο νομοθετοῦντός\nἐστι τοῖς ὀνόμασιν, οὐκ ἀληθεύοντος. ἐπεὶ κἀμοὶ Πέτρος,\nκαὶ Παῦλος, καὶ Ἰωάννης, οὐ τρεῖς, οὐδὲ ὁμοούσιοι, ἕως ἂν\n\nμὴ τρεῖς Παῦλοι, καὶ τρεῖς Πέτροι, καὶ Ἰωάνναι τοσοῦτοι\nλέγωνται. ὃ γὰρ σὺ τετήρηκας ἐπὶ τῶν γενικωτέρων ὀνομάτων,\nτοῦτο καὶ ἡμεῖς ἀπαιτήσομεν ἐπὶ τῶν εἰδικωτέρων\nκατὰ τὴν σὴν ἀνάπλασιν. ἢ ἀδικήσεις, μὴ διδοὺς ὅπερ\nεἴληφας ; τί δὲ ὁ Ἰωάννης, τρεῖς εἶναι τοὺς μαρτυροῦντας\n\nλέγων ἐν ταῖς καθολικαῖς, τὸ πνεῦμα, τὸ ὕδωρ, τὸ αἷμα ;\nἆρά σοι ληρεῖν φαίνεται, πρῶτον μὲν ὅτι τὰ μὴ ὁμοούσια\nσυναριθμῆσαι τετόλμηκεν, ὃ τοῖς ὁμοουσίοις σὺ δίδως, — τίς\nγὰρ ἂν εἴποι ταῦτα μιᾶς οὐσίασ ; — δεύτερον δὲ ὅτι μὴ\nκαταλλήλως ἔχων ἀπήντησεν, ἀλλὰ τὸ τρεῖς ἀρρενικῶς\n\nπροθείς, τὰ τρία οὐδετέρως ἐπήνεγκε, παρὰ τοὺς σοὺς καὶ\nτῆς σῆς γραμματικῆς ὅρους καὶ νόμους ; καίτοι τί διαφέρει,\nἢ τρεῖς προθέντα ἓν καὶ ἓν καὶ ἓν ἐπενεγκεῖν, ἢ ἕνα καὶ\n\nἕνα καὶ ἕνα λέγοντα μὴ τρεῖς ἀλλὰ τρία προσαγορεύειν ;\nὅπερ αὐτὸς ἀπαξιοῖς ἐπὶ τῆς θεότητος. τί δέ σοι ὁ καρκίνος\nτό τε ζῶον, τό τε ὄργανον, ὅ τε ἀστήρ ; τί δὲ ὁ κύων,\nὅ τε χερσαῖος, καὶ ὁ ἔνυδρος, καὶ ὁ οὐράνιος ; οὐ τρεῖς\nλέγεσθαί σοι δοκοῦσι καρκίνοι καὶ κύνες ; πάντως γε. ἆρα\n\nοὖν παρὰ τοῦτο καὶ ὁμοούσιοι ; τίς φήσει τῶν νοῦν ἐχόντων ;\nὁρᾷς ὅπως σοι διαπέπτωκεν ὁ περὶ τῆς συναριθμήσεως\nλόγος, τοσούτοις ἐληλεγμένος ; εἰ γὰρ μήτε τὰ ὁμοούσια\nπάντως συναριθμεῖται, καὶ συναριθμεῖται τὰ μὴ ὁμοούσια,\nἥ τε τῶν ὀνομάτων συνεκφώνησις ἐπ’ ἀμφοῖν, τί σοι πλέον\n\nὧν ἐδογμάτισας ;\n\nΣκοπῶ δὲ κἀκεῖνο, καὶ ἴσως οὐκ ἔξω λόγου. τὸ\nἓν καὶ τὸ ἓν οὐκ εἰς δύο συντίθεται ; τὰ δύο δὲ οὐκ εἰς ἓν\nκαὶ ἓν ἀναλύεται ; δῆλον ὅτι. εἰ οὖν ὁμοούσια μὲν τὰ συντιθέμενα\nκατὰ τὸν σὸν λόγον, ἑτεροούσια δὲ τὰ τεμνόμενα,\n\nτί συμβαίνει ; τὰ αὐτὰ ὁμοούσιά τε εἶναι καὶ ἑτεροούσια.\nγελῶ σου καὶ τὰς προαριθμήσεις, καὶ τὰς ὑπαριθμήσεις,\n\nαἷς σὺ μέγα φρονεῖς, ὥσπερ ἐν τῇ τάξει τῶν ὀνομάτων\nκειμένων τῶν πραγμάτων. εἰ γὰρ τοῦτο, τί κωλύει κατὰ\nτὸν αὐτὸν λόγον, ἐπειδὴ τὰ αὐτὰ καὶ προαριθμεῖται καὶ\nὑπαριθμεῖται παρὰ τῇ γραφῇ διὰ τὴν ἰσοτιμίαν τῆς\n\nφύσεως, αὐτὰ ἑαυτῶν εἶναι τιμιώτερά τε καὶ ἀτιμότερα ;\nὁ δὲ αὐτός μοι καὶ περὶ τῆς Θεὸς φωνῆς καὶ Κύριος λόγος·\nἔτι δὲ τῶν προθέσεων, τῆς ἐξ οὗ, καὶ δι’ οὗ, καὶ ἐν ᾧ, αἷς\nσὺ κατατεχνολογεῖς ἡμῖν τὸ θεῖον, τὴν μὲν τῷ πατρὶ διδούς,\nτὴν δὲ τῷ υἱῷ, τὴν δὲ τῷ ἁγίῳ πνεύματι. τί γὰρ ἂν\n\nἐποίησας, παγίως ἑκάστου τούτων ἑκάστῳ νενεμημένου·\nὁπότε πάντων πᾶσι συντεταγμένων, ὡς δῆλον τοῖς φιλοπόνοις,\nτοσαύτην σὺ διὰ τούτων εἰσάγεις καὶ τῆς ἀξίας\nκαὶ τῆς φύσεως ἀνισότητα; ἀπόχρη καὶ ταῦτα τοῖς μὴ\nλίαν ἀγνώμοσιν. ἐπεὶ δέ σε τῶν χαλεπῶν ἐστίν, ἅπαξ\n\nἐπιπηδήσαντα τῷ πνεύματι, τῆς φορᾶς σχεθῆναι, ἁλλὰ μή,\nκαθάπερ τῶν συῶν τοὺς θρασυτέρους, εἰς τέλος φιλονεικεῖν,\nκαὶ πρὸς τὸ ξίφος ὠθίζεσθαι, μέχρις ἂν πᾶσαν εἴσω τὴν\nπληγὴν ὑπολάβῃς , φέρε, σκεψώμεθα τίς ἔτι σοι λείπεται\nλόγος.\n\nΠάλιν καὶ πολλάκις ἀνακυκλεῖς ἡμῖν τὸ ἄγραφον.\nὅτι μὲν οὖν οὐ ξένον τοῦτο, οὐδὲ παρείσακτον, ἀλλὰ καὶ\nτοῖς πάλαι καὶ τοῖς νῦν γνωριζόμενον καὶ παραγυμνούμενον,\nδέδεικται μὲν ἤδη πολλοῖς τῶν περὶ τούτου διειληφότων,\nὅσοι μὴ ῥᾳθύμως μηδὲ παρέργως ταῖς θείαις γραφαῖς ἐντυχόντες,\n\nἀλλὰ διασχόντες τὸ γράμμα καὶ εἴσω παρακύψαντες,\nτὸ ἀπόθετον κάλλος ἰδεῖν ἠξιώθησαν, καὶ τῷ\nφωτισμῷ τῆς γνώσεως κατηυγάσθησαν. δηλώσομεν δὲ\nκαἰ ἡμεῖς ἐξ ἐπιδρομῆς, ὅσον ἐνδέχεται, τοῦ μὴ δοκεῖν εἶναι\nπεριττοί τινες, μηδὲ φιλοτιμότεροι τοῦ δέοντος, ἐποικοδομοῦντες\n\nἐπὶ θεμέλιον ἀλλότριον. εἰ δὲ τὸ μὴ λίαν σαφῶς\nγεγράφθαι θεὸν μηδὲ πολλάκις ὀνομαστί, ὥσπερ τὸν\nπατέρα πρότερον καὶ τὸν υἱὸν ὕστερον, αἴτιόν σοι γίνεται\nβλασφημίας, καὶ τῆς περιττῆς ταύτης γλωσσαλγίας καὶ\nἀσεβείας, ἡμεῖς σοι λύσομεν ταύτην τὴν βλάβην, μικρὰ\n\nπερὶ πραγμάτων καὶ ὀνομάτων καὶ μάλιστα παρὰ τῆ τῆς\nγραφῆς συνηθείᾳ φιλοσοφήσαντες.\n\nτῶν πραγμάτων τὰ μὲν οὐκ ἔστι, λέγεται δέ· τὰ\nδὲ ὄντα οὐ λέγεται· τὰ δὲ οὔτε ἔστιν, οὔτε λέγεται· τὰ δὲ\nἄμφω, καὶ ἔστι, καὶ λέγεται. τούτων ἀπαιτεῖς με τὰς\nἀποδείξεις ; παρασχεῖν ἕτοιμος. ὑπνοῖ τῆ γραφῇ θεός, καὶ\n\nγρηγορεῖ, καὶ ὀργίζεται, καὶ βαδίζει, καὶ θρόνον ἔχει τὰ\nχερουβίμ· καίτοι πότε γέγονεν ἐμπαθής ; πότε δὲ σῶμα\nθεὸν ἀκήκοας ; τοῦτο οὐκ ὂν ἀνεπλάσθη. ὠνομάσαμεν\nγάρ, ὡς ἡμῖν ἐφικτόν, ἐκ τῶν ἡμετέρων τὰ τοῦ θεοῦ. τὸ\nμὲν ἠρεμεῖν αὐτὸν ἀφ’ ἡμῶν, καὶ οἷον ἀμελεῖν, δι’ ἃς αὐτὸς\n\nοἶδεν αἰτίας, ὑπνοῦν. τὸ γὰρ ἡμέτερον ὑπνοῦν τοιοῦτον,\nἀνενέργητόν τε καὶ ἄπρακτον. τὸ δὲ ἀθρόως εὖ ποιεῖν ἐκ\nμεταβολῆς, γρηγορεῖν. ὕπνου γὰρ λύσις ἐγρήγορσις,\nὥσπερ ἀποστροφῆς ἐπίσκεψις. τὸ δὲ κολάζειν ὀργίζεσθαι\nπεποιήκαμεν· οὕτω γὰρ ἡμῖν ἐξ ὀργῆς ἡ κόλασις. τὸ δὲ\n\nνῦν μὲν τῇδε, νῦν δὲ τῇδε ἐνεργεῖν, βαδίζειν. ἡ γὰρ ἀπ’\nἄλλου πρὸς ἄλλο μετάβασις, βαδισμός. τὸ δὲ ἐναναπαύεσθαι\nταῖς ἁγίαις δυνάμεσι, καὶ οἷον ἐμφιλοχωρεῖν,\nκαθέζεσθαι καὶ θρονίζεσθαι. καὶ τοῦτο ἡμέτερον. οὐδενὶ\nγὰρ οὕτως ὡς τοῖς ἁγίοις τὸ θεῖον ἐναναπαύεται. τὸ δὲ\n\nὀξυκίνητον, πτῆσιν· τὴν δὲ ἐπισκοπήν, πρόσωπον· τὸ\nδιδόναι δὲ καὶ προσίεσθαι, χεῖρα· καὶ ἄλλη τις ὅλως τῶν\nτοῦ θεοῦ δυνάμεων ἢ ἐνεργειῶν ἄλλο τι τῶν σωματικῶν\nἡμῖν ἀνεζωγράφησεν.\n\nΠάλιν σὺ πόθεν τὸ ἀγέννητον λαβὼν ἔχεις, ἢ τὸ\n\nἄναρχον, τὰς σὰς ἀκροπόλεις, ἢ καὶ ἡμεῖς τὸ ἀθάνατον ;\nδεῖξον ταῦτα ὀνομαστί, ἢ διαγράψομεν, καὶ τέθνηκας\nἐκ τῶν σῶν ὑποθέσεων, καθαιρεθέντων σοι τῶν ὀνομάτων,\nκαὶ τοῦ τείχους τῆς καταφυγῆς ἐφ’ ᾧ ἐπεποίθεις.\n\nἢ δῆλον ὅτι ἐκ τῶν ταῦτα συναγόντων, κἂν μὴ ταῦτα\nλέγηται ; τίνων τούτων ; Ἐγώ εἰ μί’ πρῶτος, καὶ ἐγὼ μετὰ\nταῦτα. καί, Πρὸ ἐμοῦ οὐκ ἔστιν ἄλλος θεός, καὶ μετ’ ἐμὲ\nοὐκ ἔσται. ὅλον γὰρ τὸ ἔστιν ἐμόν· οὔτε ἠργμένον, οὔτε\n\nπαυσόμενον. ταῦτα λαβών, τὸ μὲν μὴ εἶναί τι πρὸ αὐτοῦ,\nμηδὲ πρεσβυτέραν αἰτίαν ἔχειν, ἄναρχον προσηγόρευσας,\nκαὶ ἀγέννητον· τὸ δὲ μὴ στήσεσθαι τοῦ εἶναι, ἀθάνατον\nκαὶ ἀνώλεθρον. αἱ μὲν δὴ πρῶται συζυγίαι τοιαῦται,\nκαὶ οὕτως ἔχουσαι. τίνα δὲ οὔτε ἔστιν, οὔτε λέγεται;\n\nπονηρὸν τὸ θεῖον, ἡ σφαῖρα τετράγωνος, τὸ παρελθὸν\nἐνέστηκεν, οὐ σύνθετον ὁ ἄνθρωπος. τίνα γὰρ εἰς τοσοῦτόν\nποτε ἐμπληξίας ἀφικόμενον ἔγνως, ὥστε τι τοιοῦτον\nἢ ἐννοῆσαι τολμῆσαι, ἢ ἀποφήνασθαι ; λείπεται δεῖξαι\nτίνα καὶ ἔστι καὶ λέγεται· θεός, ἄνθρωπος, ἄγγελος, κρίσις·\n\nματαιότης οἱ τοιοῦτοι συλλογισμοί, καὶ τῆς πίστεως ἀνατροπή,\nκαὶ τοῦ μυστηρίου κένωσις.\n\nτοσαύτης οὖν οὔσης διαφορᾶς ἐν τοῖς ὀνόμασι καὶ\nτοῖς πράγμασι, πῶς οὕτω σὺ λίαν δουλεύεις τῷ γράμματι,\nκαὶ γίνῃ μετὰ τῆς Ἰουδαικῆς σοφίας, καὶ συλλαβαῖς\nἀκολουθεῖς, ἀφεὶς τὰ πράγματα ; εἰ δὲ σοῦ τὰ δὶς πέντε\nλέγοντος, ἢ τὰ δὶς ἑπτά, τὰ δέκα συνῆγον, ἢ τέσσαρες καὶ\n\nδέκα ἐκ τῶν λεγομένων· ἢ ἐκ τοῦ ζῶον λογικόν, θνητόν,\nτὸν ἄνθρωπον, ἆρα ἄν σοι ληρεῖν ἐνομίσθην ; καὶ πῶς, τὰ\nσὰ λέγων; οὐ γὰρ τοῦ λέγοντος μᾶλλον οἱ λόγοι, ἢ τοῦ\nλέγειν συναναγκάζοντος. ὥσπερ οὖν ἐνταῦθα οὐκ ἂν τὰ\nλεγόμενα μᾶλλον ἐσκόπουν, ἢ τὰ νοούμενα· οὕτως οὐδὲ εἴ\n\nτι ἄλλο τῶν μὴ λεγομένων, ἢ μὴ σαφῶς, ἐκ τῆς γραφῆς\nνοούμενον ηὕρισκον, ἔφυγον ἂν τὴν ἐκφώνησιν, φοβούμενος\nσὲ τὸν συκοφάντην τῶν ὀνομάτων. οὕτω μὲν οὖν στησόμεθα\nπρὸς τοὺς ἐξ ἡμισείας εὐγνώμονας. σοὶ γὰρ οὐδὲ\nτοῦτο ἔξεστι λέγειν. ὁ γὰρ τὰς τοῦ υἱοῦ προσηγορίας\n\nοὕτως ἐναργεῖς οὔσας καὶ τοσαύτας ἀρνούμενος, οὐδ’ ἂν\nταύτας ᾐδέσθης δῆλον ὅτι, καὶ εἰ πολλῷ σαφεστέρας καὶ\nπλείους ἐγίνωσκες. ἤδη δὲ καὶ τὴν αἰτίαν δηλώσω τῆς\n\nπάσης ἐπικρύψεψς, καίπερ σοφοῖς οὖσιν ὑμῖν, βραχύ τι\nτὸν λόγον ἀναγαγών.\n\nΔύο γεγόνασι μεταθέσεις βίων ἐπιφανεῖς ἐκ τοῦ\nπαντὸς αἰῶνος, αἳ καὶ δύο διαθῆκαι καλοῦνται, καὶ σεισμοὶ\n\nγῆς, διὰ τὸ τοῦ πράγματος περιβόητον· ἡ μὲν ἀπὸ τῶν\nεἰδώλων ἐπὶ τὸν νόμον, ἡ δὲ ἀπὸ τοῦ νόμου πρὸς τὸ\nεὐαγγέλιον. καὶ τρίτον σεισμὸν εὐαγγελιζόμεθα, τὴν ἐντεῦθεν\nἐπὶ τὰ ἐκεῖσε μετάστασιν, τὰ μηκέτι κινούμενα,\nμηδὲ σαλευόμενα. ταὐτὸν δὲ αἱ δύο διαθῆκαι πεπόνθασι.\n\nτί τοῦτο ; οὐκ ἀθρόως μετεκινήθησαν, οὐδὲ ὁμοῦ τῇ πρώτῃ\nκινήσει τῆς ἐγχειρήσεως. τίνος ἕνεκεν ; εἰδέναι γὰρ ἀναγκαῖον\nἵνα μὴ βιασθῶμεν, ἀλλὰ πεισθῶμεν. τὸ μὲν γὰρ\nἀκούσιον οὐδὲ μόνιμον· ὥσπερ ἃ βίᾳ κατέχεται τῶν\nῥευμάτων ἢ τῶν φυτῶν· τὸ δὲ ἑκούσιον μονιμώτερόν τε\n\nκαὶ ἀσφαλέστερον. καὶ τὸ μὲν τοῦ βιασαμένου, τὸ δὲ\nἡμέτερον· καὶ τὸ μὲν ἐπιεικείας θεοῦ, τὸ δὲ τυραννικῆς\n\nἐξουσίς. οὔκουν ᾤετο δεῖν ἄκοντας εὖ ποιεῖν, ἀλλ’ ἑκόντας\nεὐεργετεῖν. διὰ τοῦτο παιδαγωγικῶς τε καὶ ἰατρικῶς τὸ\nμὲν ὑφαιρεῖ τῶν πατρίων, τὸ δὲ συγχωρεῖ, μικρόν τι τῶν\nπρὸς ἡδονὴν ἐνδιδούς· ὥσπερ οἱ ἰατροὶ τοῖς ἀρρωστοῦσιν,\nἵνα ἡ φαρμακεία παραδεχθῇ διὰ τῆς τέχνης φαρματτομένη\n\nτοῖς χρηστοτέροις. οὐ γὰρ ῥᾴστη τῶν ἐν ἔθει καὶ\nμακρῷ χρόνῳ τετιμημένων ἡ μετάθεσις. λέγω δὲ τί ; ἡ\nπρώτη τὰ εἴδωλα περικόψασα τὰς θυσίας συνεχώρησεν·\nἡ δευτέρα τὰς θυσίας περιελοῦσα τὴν περιτομὴν οὐκ\nἐκώλυσεν· εἶτα ὡς ἅπαξ ἐδέξαντο τὴν ὑφαίρεσιν, καὶ τὸ\n\nσυγχωρηθὲν συνεχώρησαν· οἱ μὲν τὰς θυσίας, οἱ δὲ τὴν\nπεριτομήν· καὶ γεγόνασιν, ἀντὶ μὲν ἐθνῶν, Ἰουδαῖοι· ἀντὶ\nδὲ τούτων, Χριστιανοί, ταῖς κατὰ μέρος μεταθέσεσι κλαπέντες\nἐπὶ τὸ εὐαγγέλιον. πειθέτω σὲ τοῦτο Παῦλος, ἐκ\nτοῦ περιτέμνειν καὶ ἁγνίζεσθαι προελθὼν ἐπὶ τὸ λέγειν·\n\nἘγὼ δέ, ἀδελφοί, εἰ περιτομὴν κηρύσσω, τί ἔτι διώκομαι ;\nἐκεῖνο τῆς οἰκονομίας, τοῦτο τῆς τελειότητος.\n\nτούτῳ τὸ τῆς θεολογίας εἰκάζειν ἔχω, πλὴν ὅσον\nἐκ τῶν ἐναντίων. ἐκεῖ μὲν γὰρ ἐκ τῶν ὑφαιρέσεων ἡ\nμετάθεσις· ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἢ τελείωσις.\nἔχει γὰρ οὕτως. ἐκήρυσσε φανερῶς ἡ παλαιὰ τὸν πατέρα,\n\nτὸν υἱὸν ἀμυδρότερον. ἐφανέρωσεν ἡ καινὴ τὸν υἱόν,\nὑπέδειξε τοῦ πνεύματος τὴν θεότητα. ἐμπολιτεύεται νῦν\nτὸ πνεῦμα, σαφεστέραν ἡμῖν παρέχον τὴν ἑαυτοῦ δήλωσιν.\nοὐ γὰρ ἦν ἀσφαλές, μήπω τῆς τοῦ πατρὸς θεότητος ὁμολογηθείσης,\nτὸν υἱὸν ἐκδήλως κηρύττεσθαι· μηδὲ τῆς τοῦ\n\nυἱοῦ παραδεχθείσης, τὸ πνεῦμα τὸ ἅγιον, ἵν εἴπω τι καὶ\nτολμηρότερον, ἐπιφορτίζεσθαι· μὴ καθάπερ τροφῆ τῇ ὑπὲρ\nδύναμιν βαρηθέντες, καὶ ἡλιακῷ φωτὶ σαθροτέραν ἔτι\nπροσβαλόντες τὴν ὄψιν, καὶ εἰς τὸ κατὰ δύναμιν κινδυνεύσωσι·\nταῖς δὲ κατὰ μέρος προσθήκαις, καί, ὡς εἶπε Δαβίδ,\n\nἀναβάσεσι, καὶ ἐκ δόξης εἰς δόξαν προόδοις καὶ προκοπαῖς,\n\nτὸ τῆς τριάδος φῶς ἐκλάμψῃ τοῖς λαμπροτέροις. διὰ\nταύτην, οἶμαι, τὴν αἰτίαν καὶ τοῖς μαθηταῖς κατὰ μέρος\nἐπιδημεῖ, τῆ τῶν δεχομένων δυνάμει παραμετρούμενον, ἐν\nἀρχῇ τοῦ εὐαγγελίου, μετὰ τὸ πάθος, μετὰ τὴν ἄνοδον, τὰς\nδυνάμεις ἐπιτελοῦν, ἐμφυσώμενον, ἐν γλώσσαις πυρίναις\n\nφαινόμενον. καὶ ὑπὸ Ἰησοῦ κατ’ ὀλίγον ἐκφαίνεται, ὡς\nἐπιστήσεις καὶ αὐτὸς ἐντυγχάνων ἐπιμελέστερον· ᾿Ερωτήσω,\nφησί, τὸν πατέρα, καὶ ἄλλον παράκλητον πέμψει ὑμῖν, τὸ\nπνεῦμα τῆς ἀληθείας· ἵνα μὴ ἀντίθεος εἶναι δόξῃ τις, καὶ\nὡς ἀπ’ ἄλλης τινὸς ἐξουσίας ποιεῖσθαι τοὺς λόγους. εἶτα,\n\nΠέμψει μέν, ἐν δὲ τῷ ὀνόματί μου. τὸ ᾿Ερωτήσω παρείς, τὸ\nΠέμψει τετήρηκεν. εἶτα, Πέμψω, τὸ οἰκεῖον ἀξίωμα· εἶτα,\nἭξει, ἡ τοῦ πνεύματος ἐξουσία.\n\nὉρᾷς φωτισμοὺς κατὰ μέρος ἡμῖν ἐλλάμποντας,\n\nκαὶ τάξιν θεολογίας, ἢν καὶ ἡμᾶς τηρεῖν ἄμεινον, μήτε\nἀθρόως ἐκφαίνοντας, μήτε εἰς τέλος κρύπτοντας. τὸ μὲν\nγὰρ ἄτεχνον, τὸ δὲ ἄθεον· καὶ τὸ μὲν τοὺς ἀλλοτρίους\nπλῆξαι δυνάμενον, τὸ δὲ ἀλλοτριῶσαι τοὺς ἡμετέρους. ὃ\n\nδὲ ἴσως μὲν ἤδη τισὶν ἦλθεν ἐπὶ νοῦν καὶ τῶν ἄλλων, ἐγὼ\nδὲ τῆς ἐμαυτοῦ διανοίας ὑπολαμβάνω καρπόν, προσθήσω\nτοῖς εἰρημένοις. ἦν τινὰ τῷ σωτῆρι, καὶ εἰ πολλῶν ἐνεπίμπλαντο\nμαθημάτων, ἃ μὴ δύνασθαι τότε βασταχθῆναι τοῖς\nμαθηταῖς ἐλέγετο, δι’ ἃς εἶπον ἴσως αἰτίας, καὶ διὰ τοῦτο\n\nπαρεκαλύπτετο· καὶ πάλιν πάντα διδαχθήσεσθαι ἡμᾶς\nὑπὸ τοῦ πνεύματος ἐνδημήσαντος. τούτων ἓν εἶναι νομίζω\nκαὶ αὐτὴν τοῦ πνεύματος τὴν θεότητα, τρανουμένην εἰς\nὕστερον, ὡς τηνικαῦτα ὡρίμου καὶ χωρητῆς ἤδη τυγχανούσης\nτῆς γνώσεως, μετὰ τὴν τοῦ σωτῆρος ἀποκατάστασιν,\n\nοὐκέτι ἀπιστουμένου τῷ θαύματι. τί γὰρ ἂν τούτου μεῖζον\nἢ ἐκεῖνος ὑπέσχετο, ἢ τὸ πνεῦμα ἐδίδαξεν ; εἴπερ τι μέγα\n\nοἴεσθαι χρή, καὶ θεοῦ μεγαλοπρεπείας ἄξιον, τὸ ὑπισχνούμενον,\nἢ τὸ διδασκόμενον.\n\nἜχω μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ ὅς τις\nἐμοὶ φίλος — σέβειν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ\nπνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξῃ, καὶ\n\nτιμῇ, καὶ οὐσίᾳ, καὶ βασιλείᾳ μὴ μεριζομένην, ὥς τις τῶν\nμικρῷ πρόσθεν θεοφόρων ἐφιλοσόφησεν· ἢ μὴ ἴδοι ἑωσφόρον\nἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν\nλαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συμφέρεται τοῖς\nκαιροῖς, ἄλλοτε ἄλλος γινόμενος, καὶ περὶ τῶν μεγίστων\n\nσαθρῶς βουλευόμενος. εἰ μὲν γὰρ οὐδὲ προσκυνητόν, πῶς\nἐμὲ θεοῖ διὰ τοῦ βαπτίσματος ; εἰ δὲ προσκυνητόν, πῶς οὐ\nσεπτόν; εἰ δὲ σεπτόν, πῶς οὐ θεός ; ἓν ἤρτηται τοῦ ἑνός,\nἡ χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος. καὶ παρὰ μὲν τοῦ\n\nπνεύματος ἡμῖν ἡ ἀναγέννησις· παρὰ δὲ τῆς ἀναγεννήσεως\nἢ ἀνάπλασις· παρὰ δὲ τῆς ἀναπλάσεως ἡ ἐπίγνωσις τῆς\nἀξίας τοῦ ἀναπλάσαντος.\n\nταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέμενος·\n\nἤδη δὲ ἥξει σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν,\nὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης\nτοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος.\nσκόπει δὲ οὕτως· γεννᾶται Χριστός, προτρέχει· βαπτίζεται,\nμαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ·\n\nἀνέρχεται, διαδέχεται. τί γὰρ οὐ δύναται τῶν\nμεγάλων, καὶ ὧν θεός ; τί δὲ οὐ προσαγορεύεται ὧν θεός,\nπλὴν ἀγεννησίας καὶ γεννήσεως ; ἔδει γὰρ τὰς ἰδιότητας\nμεῖναι πατρὶ καὶ υἱῷ, ἵνα μὴ σύγχυσις ἦ παρὰ θεότητι,\nτῆ καὶ τἄλλα εἰς τάξιν ἀγούσῃ καὶ εὐκοσμίαν. ἐγὼ μὲν\n\nφρίττω τὸν πλοῦτον ἐννοῶν τῶν κλήσεων, καὶ καθ’ ὅσων\nὀνομάτων ἀναισχυντοῦσιν οἱ τῷ πνεύματι ἀντιπίπτοντες.\nπνεῦμα θεοῦ λέγεται, πνεῦμα χριστοῦ, νοῦς Χριστοῦ,\nπνεῦμα κυρίου, αὐτὸ κύριος· πνεῦμα υἱοθεσίας,\nἐλευθερίας· πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος,\n\nγνώσεως, εὐσεβείας, φοβοῦ θεοῦ· καὶ γὰρ ποιητικὸν τούτων\nἁπάντων· πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον αυνέχον· πληρωτικὸν\nκόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ\nτὴν δύναμιν· ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει οὐ θέσει·\nἁγιάζον, οὐχ ἁγιαζόμενον, μετροῦν, οὐ μετρούμενον, μετεχόμενον,\n\nοὐ μετέχον, πληροῦν, οὐ πληρούμενον, συνέχον, οὐ\nσυνεχόμενον συνεχόμενον· κληρονομούμενον, δοξαζόμενον, συναριθμούμενον,\nἐπαπειλούμενον· δάκτυλος θεοῦ, πῦρ ὡς θεός, εἰς\n\nἔμφασιν, οἴμαι, τοῦ ὁμοουσίου· πνεῦμα τὸ ποιῆσαν, τὸ\nἀνακτίζον διὰ βαπτίσματος, δι’ ἀναστάσεως· πνεῦμα τὸ\nγινῶσκον ἅπαντα, τὸ διδάσκον, τὸ πνέον ὅπου θέλει καὶ\nὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνόμενον,\n\nπειραζόμενον· ἀποκαλυπτικόν, φωτιστικόν, ζωτικόν,\nμᾶλλον δὲ αὐτοφῶς καὶ ζωή· ναοποιοῦν, θεοποιοῦν, τελειοῦν,\nὥστε καὶ προλαμβάνειν τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ\nτὸ βάπτισμα· ἐνεργοῦν ὅσα θεός, μεριζόμενον ἐν γλώσσαις\nπυρίναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προφήτας,\n\nεὐαγγελιστάς, ποιμένας, καὶ διδασκάλους· νοερόν,\nπολυμερές, σαφές, τρανόν, ἀκώλυτον, ἀμόλυντον· ᾧπερ ἴσον\nδύναται τὸ σοφώτατον καὶ πολύτροπον ταῖς ἐνεργείαις,\n\nκαὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν, καὶ αὐτεξούσιον\nκαὶ ἀναλλοίωτον· παντοδύναμον, παντεπίσκοπον, διὰ\nπάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων,\nἀγγελικῶν, οἶμαι, δυνάμεων, ὥσπερ καὶ προφητικῶν καὶ\nἀποστολικῶν, κατὰ ταὐτό, καὶ οὐκ ἐν τοῖς αὐτοῖς τόποις,\n\nἄλλων δὲ ἀλλαχοῦ νενεμημένων, ᾧ δηλοῦται τὸ\nἀπερίγραπτον.\n\nΟἱ ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρός\nἄλλον παράκλητον, οἷον ἄλλον θεόν, ὀνομάζοντες, οἱ τὴν\nεἰς αὐτὸ βλασφημίαν μόνην εἰδότες ἀσυγχώρητον, οἱ τὸν\n\nἈνανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες,\nἐπειδὴ ἐψεύσαντο τὸ πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαμένους,\nοὐκ ἄνθρωπον· οὗτοι τί σοι δοκοῦσι, πότερον θεὸν τὸ\nπνεῦμα κηρύσσειν, ἢ ἄλλο τι; ὡς λίαν ὄντως παχύς τις\nεἰ, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέῃ τοῦ\n\nδιδάξοντος. αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως\n\nἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας\nπαρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον,\nτὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ μερίζεσθαι, τὸ χάρισμα,\nτὸ δώρημα, τὸ ἐμφύσημα, ἡ ἐπαγγελία, ἡ ὑπερέντευξις, εἴτε\n\nτι ἄλλο τοιοῦτον, ἵνα μὴ καθ’ ἕκαστον λέγω, ἐπὶ τὴν\nπρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ\nτρεῖς ἀρχαὶ μεμερισμέναι πολυθέως παραδεχθῶσιν. ἴσον\nγὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς\nδιαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν.\n\n῾Ως ἔγωγε πολλὰ διασκεψάμενος πρὸς ἐμαυτὸν\nτῇ φιλοπραγμοσύνῃ τοῦ νοῦ, καὶ πανταχόθεν τὸν λόγον\nεὐθύνας, καὶ ζητῶν εἰκόνα τινὰ τοῦ τοσούτου πράγματος,\nοὐκ ἔσχον ᾧ τινὶ χρὴ τῶν κάτω τὴν θείαν φύσιν παραβαλεῖν.\nκἂν γὰρ μικρά τις ὁμοίωσις εὑρεθῇ, φεύγει τὸ\n\nπλεῖον, ἀφέν με κάτω μετὰ τοῦ ὑποδείγματος. ὀφθαλμόν\n\nτινα, καὶ πηγήν, καὶ ποταμὸν ἐνενόησα, καὶ γὰρ καὶ ἄλλοι,\nμὴ τῷ μὲν ὁ πατήρ, τῇ δὲ ὁ υἱός, τῷ δὲ τὸ πνεῦμα τὸ\nἅγιον ἀναλόγως ἔχη. ταῦτα γὰρ οὔτε χρόνῳ διέστηκεν,\nοὔτε ἀλλήλων ἀπέρρηκται τῇ συνεχείᾳ· κἂν δοκεῖ πὼς\nτρισὶν ἰδιότησι τέμνεσθαι. ἀλλ’ ἔδεισα, πρῶτον μὲν ῥύσιν\n\nτινὰ θεότητος παραδέξασθαι στάσιν οὐκ ἔχουσαν· δεύτερον\nδὲ μὴ τὸ ἓν τῷ ἀριθμῷ διὰ τῆς εἰκασίας ταύτης εἰσάγηται.\nὀφθαλμὸς γάρ, καὶ πηγή, καὶ ποταμὸς ἕν ἐστιν ἀριθμῷ,\nδιαφόρως σχηματιζόμενα.\n\nΠάλιν ἥλιον ἐνεθυμήθην, καὶ ἀκτῖνα, καὶ φῶς.\n\nἁλλὰ κἀνταῦθα δέος, πρῶτον μὲν μὴ σύνθεσίς τις ἐπινοῆται\nτῆς ἀσυνθέτου φύσεως, ὥσπερ ἡλίου καὶ τῶν ἐν ἡλίῳ·\n\nδεύτερον δὲ μὴ τὸν πατέρα μὲν οὐσιώσωμεν, τἄλλα δὲ μὴ\nὑποστήσωμεν, ἀλλὰ δυνάμεις θεοῦ ποιήσωμεν ἐνυπαρχούσας,\nοὐχ ὑφεστώσας, — οὔτε γὰρ ἀκτίς, οὔτε φῶς, ἄλλος\nἥλιος, ἀλλ’ ἡλιακαί τινες ἀπόρροιαι, καὶ ποιότητες οὐσιώδεις\n\n— καὶ ἅμα τὸ εἶναι καὶ τὸ μὴ εἶναι τῷ θεῷ δῶμεν ἐν\nτούτοις, ὅσον ἐκ τοῦ ὑποδείγματος, ὃ καὶ τῶν εἰρημένων\nἀτοπώτερον. ἤκουσα δέ τινος καὶ τοιοῦτον ὑπογράφοντος\nλόγον, — μαρμαρυγήν τινα ἡλιακὴν τοίχῳ προσαστράπτουσαν,\nκαὶ περιτρέμουσαν ἐξ ὑδάτων κινήσεως, ἢν ἡ ἀκτὶς\n\nὑπολαβοῦσα διὰ τοῦ ἐν μέσῳ ἀέρος, εἶτα σχεθεῖσα τῷ\nἀντιτύπῳ, παλμὸς ἐγένετο καὶ παράδοξος. ἄττει γὰρ\nπολλαῖς καὶ πυκναῖς ταῖς κινήσεσιν, οὐχ ἓν οὖσα μᾶλλον\nἢ πολλά, οὐδὲ πολλὰ μᾶλλον ἢ ἕν, τῷ τάχει τῆς συνόδου\nκαὶ τῆς διαστάσεως, πρὶν ὄψει κρατηθῆναι, διαδιδράσκουσα.\n\nἈλλ’ οὐδὲ τοῦτο θέσθαι δυνατὸν ἐμοί, δι’ ἓν μέν,\nὅτι τὴν μὲν τὸ κινῆσαν καὶ πάνυ δῆλον· θεοῦ δὲ οὐδὲν\nπρεσβύτερον, ἵν ᾖ τι τὸ τοῦτον κεκινηκός. αὐτὸς μὲν γὰρ\nπάντων αἰτία, αἰτίαν δὲ πρεσβυτέραν οὐκ ἔχει. δεύτερον\nδέ, ὅτι κἀνταῦθα τῶν αὐτῶν ὑπόνοια, συνθέσεως, χύσεως,\n\nἀστάτου καὶ οὐ παγίας φύσεως, ὧν οὐδὲν ἐννοητέον περὶ\nθεότητος. καὶ ὅλως οὐδὲν ἔστιν ὅ μοι τὴν διάνοιαν ἵστησιν\nἐπὶ τῶν ὑποδειγμάτων θεωροῦντι τὸ φανταζόμενον, πλὴν\n\nεἴ τις ἕν τι λαβὼν τῆς εἰκόνος, ὑπ’ εὐγνωμοσύνης τὰ λοιπὰ\nῥίψειε. τέλος οὖν ἔδοξέ μοι κράτιστον εἶναι τὰς μὲν\nεἰκόνας χαίρειν ἐᾶσαι καὶ τὰς σκιάς, ὡς ἀπατηλὰς καὶ\nτῆς ἀληθείας πλεῖστον ἀποδεούσας, αὐτὸν δὲ τῆς εὐσεβεστέρας\n\nἐννοίας ἐχόμενον, ἐπ’ ὀλίγων ῥημάτων ἱστάμενον,\nὁδηγῷ τῷ πνεύματι χρώμενον, ἢν ἐντεῦθεν ἔλλαμψιν\nἐδεξάμην, ταύτην εἰς τέλος διαφυλάσσοντα, ὡς γνησίαν\nκοινωνὸν καὶ συνόμιλον, τὸν αἰῶνα τοῦτον διαπορεύεσθαι\nδιατέμνοντα, καὶ τοὺς ἄλλους πείθειν εἰς δύναμιν προσκυνεῖν\n\nπατέρα, καὶ υἱόν, καὶ πνεῦμα ἅγιον, τὴν μίαν\nθεότητά τε καὶ δύναμιν· ὅτι αὐτῷ πᾶσα δόξα, τιμή, κράτος,\nεἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν.\n",
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