{
  "schemaVersion": "early-church-document@2",
  "documentId": "gregory-nyssa-great-catechism",
  "title": "The Great Catechism",
  "author": "Gregory of Nyssa",
  "languageOfOrigin": "Greek",
  "text": {
    "content": "ΤΟΥ͂ ΕΝ ΑΓΙΟΙ͂Σ ΠΑΤΡΟΣ ΗΜῺΝ\nΟΤΡΡΗΓΟΡΙΟΥ͂\n\nΕἾΊΣΚΟΠΟΥ ΝΥΣΣΗ͂Σ\nΚΑΤΗΧΉΤΙΚΟΣ\nΟ ΜΕΓᾺΣ\n\nΕΝ ΚΕΦΑΛΑΙΟΙ͂Σ ΤΕΣΣΔΡΑΚΟΝΤΑ ΔΙΗΡΗΜΕΝΟΣ.\n\nΛΟΓΟΣ\n\n5, Ρ. Ν. ΟΒΕΘΟΆΙΙ\n\nΕΡΙΒΟΟΡΙ ΝΎΒΒΕΝΙ\n\nΟἈΑΤΙΟ ΟΛΤΕΓΟΗΒΤΙΟΑ ΜΝΛΔΟΝΑ\n\nΦΙΥΙΒΑῚΝ ΟΟΥΑΡΒΑΓΙ͂ΝΤΑ ΟΑΡΙ͂ΤΑ.\n\n(επίίαπο Ἠότϑοίο ἱπίετργείε.\n\nΠΡΟΛΟΓῸΣ.\n\nὋὉ τῆς κατηχήσεως λόγος, ἀναγχαῖος μὲν ἐστι τοῖς\nπροεστηχόσι τοῦ βίου τῆς εὐσεδείας, ὡς ἂν πλη-\nθύνοιτο τῇ προσθήχῃ τῶν σωζομένων ἡ Ἐχχλησία,\nτοῦ χατὰ τὴν διδαχὴν πιστοῦ λόγου τῇ ἀχοῇ τῶν\nἀπίστων προσαγομένου\" οὐ μὴν ὁ αὐτὸς τῆς διδα-\nσχαλίας τρόπος ἐπὶ πάντων ἁρμόσει τῶν προσιόντων\nτῷ λόγῳ. ᾿Αλλὰ κατὰ τὰς τῶν θρησχειῶν διαφορὰς\nμεθαρμόζειν προσήχει τὴν χατήχησιν, πρὸς τὸν αὐ-\nτὸν μὲν ὁρῶντας τοῦ λόγου σχοπὸν, οὐχ ὁμοιοτρόπως\nδὲ ταῖς κατασχευαῖς χρωμένους. \"ἄλλαις γὰρ ὑπολή-\nΨεσιν ὃ ᾿Ιουδαΐζων προείληπται, καὶ τῷ Ἑλληνισμῷ\nσυζῶν ἑτέραις \" ὃ τε ᾿Ανόμοιος χαὶ ὁ Μανιχαῖος, καὶ\nοἱ χατὰ Μαρχίωνα, καὶ Οὐαλεντίνον, καὶ Βασιλίδην,\nχαὶ ὁ λοιπὸς χατάλογος τῶν χατὰ τὰς αἱρέσεις πλανω-\n\"ἀναγχαΐαν ποιοῦσι τὴν πρὸς τὰς ἐχείνων ὑπονοίας\n\nΑ\n\nμάχην. Κατὰ γὰρ τὸ εἶδος τῆς νόσου χαὶ τὸν τρόπον᾽\n\nτῆς θεραπείας προσαρμοστέον. Οὐ τοῖς αὐτοῖς θερα-\n\n“πεύσεις τοῦ Ἕλληνος τὴν πολυθεῖαν, χαὶ τοῦ Ἶου-\n\nδαίου τὴν περὶ τὸν μονογενῆ Θεὸν ἀπιστίαν \" οὐδὲ ἀπὸ\n\nἀνατρέψεις τὰς ἢπατημένας περὶ τῶν δογμάτων μυ--\n\nθοποιίας. Οὐ γὰρ δι᾽ ὧν ἄν τις ἐπανορθώσαιτο τὸν\nῬατμοι. ακ. ΧΙ͂Υ͂.\n\nῬΆΖΡΑΤΙΟ.\n\nοἱ εοηβνγπηδηάο. Α1 5 δηΐπὶ ορίηϊοηΐι18 65ὲ δηξίοἱ -\nἴανοι ἀγϑοὶβ, Αποιθϑυβαιο οἱ Μαηϊοδθιβ, οἱ Μᾶγ-\nοἰοη δῖε, οἱ γαϊθπεηἰδηΐϊ, οἱ Βαβι ἰἀϊαπὶ, δὲ οιοτὶ\nΔΡΟΡΓΔΠίαΒ Δ8500[85 δοοίδγυμῃ οἱ ἢφγθβιτ, δἰπ σοὶ\nῸὶ 5811 πϑοθδβασίο ἀδοογιϑιάνηι δάυθγβιιβ δὰ 4095\nορίμδηίαν. Νδπι ΘΟΠΥΘΠἰ θην φοποῦγὶ τοῦ πηοάϊ-\n\n11 5. ΟΒΕΘΟΒΙΙ ΝΥΘΒΕΝΙ 1\nεμἷπὶ ΡῈ’ 4υδ σοΥγίβοινγ 584 06 8, ΡῈ Γ δϑίδπι ἃ Σαδέλλιον, διὰ τῶν αὐτῶν ὠφελήσει χαὶ τὸν ᾿Αν-\n\nἱπιποπάο δὰ Ποπλίπιπι ΟΡΙΠΐ0η68, ΘΟ ἢ ΠΙΟΓ 6 Γ-\nγογὶ βἰπρυ οι, ργοίδγθη ὁ ἴῃ 4υδ] θεῖ ἀΐδρυΐϊδ-\nτἴοπο φυφάδπι ρῥγιποϊρία δὲ ργοροϑί (0 η 65 γαι!οηΐ\nἴθηι οἱ βθηϊίδηϊ. υϑπάο ὄγβᾷοὸ οτὶλ ἀἰϊβρυϊδπάμπι\n\nπαίυτα σοηδίἀογαγί ρογδοιἰομθ ὃχ πᾶς 60η86-\n\nόμοιον. Οὐδὲ ἡ πρὸς τὸν Μανιχαῖον μάχη καὶ τὸν\nἸουδαῖον ὀνίνησιν, ἀλλὰ χρὴ, καθὼς εἴρηται, πρὸς\nτὰς ὑπολήψεις τῶν ἀνθρώπων βλέπειν, καὶ χατὰ τὴν\nἐγχειμένην ἑχάστῳ πλάνην ποιεῖσθαι τὸν λόγον,\nλέξεως προθαλλόμενον͵ ὡς ἂν διὰ τῶν παρ᾽ ἀμφοτέ-\nροις ὁμολογουμένων ἐχχαλυφθείη κατὰ τὸ ἀχόλουθον\nἡ διάνοια. Οὐχοῦν ὅταν πρός τινα τῶν 'Ελληνιζόντων\nἡ διάλεξις ἧ, χαλῶς ἂν ἔχοι ταύτην ποιεῖσθαι τοῦ λό-\nὙου τὴν ἀρχὴν, πότερον εἶναι τὸ Θεῖον ὑπείληφε, ἢ\nτῷ τῶν ἀθέων συμφέρεται δόγματι. Εἰ μὲν οὖν μὴ\nεἶναι λέγει, ἐχ τῶν τεχνιχῶς καὶ σοφῶς χατὰ τὸν\nχόσμον οἰχονομουμένων προσαχθήσεται, πρὸς τὸ διὰ\nτούτων εἶναί τινα δύναμιν τὴν ἐν τούτοις διαδειχνυ-\n\nΒ μένην τοῦ παντὸς ὑπερχειμένην ὁμολογῆσαι. Εἰ δὲ τὸ\n\nμὲν εἶναι μὴ ἀμφιθδάλλο!:, εἰς πλῆθος δὲ θεοτήτων\nταῖς ὑπονοίαις ἐχφέροιτο, τοιαύτῃ χρησόμεθα πρὸς\nαὐτὸν τῇ ἀχολουθίᾳ, πότερον τέλειον ἣ ἐλλειπὲς\nἡγεῖται τὸ Θεῖον. Τοῦ δὲ χατὰ τὸ εἰχὸς τὴν τελειότητα\nπροσμαρτυροῦντος τῇ θείᾳ φύσει, τὸ διὰ πάντων αὖ-\nτὸν τῶν ἐνθεωρουμένων τῇ θεότητι τέλειον ἀπαιτήσο-\nτὸ Θεῖον, ἐξ ἐλλειποῦς καὶ τελείου. ᾿Λλλ᾽ εἴτε κατὰ τὴν\nδύναμιν, εἴτε κατὰ τὴν τοῦ ἀγαθοῦ ἔννοιαν, εἴτε κατὰ\nθεοπρεπὲς νόημα τῇ θεωρίᾳ προσχείμενον τύχοι, ἐν\nπαντὶ τὴν τελειότητα θεωρεῖσθαι περὶ τὴν θείαν\nφύσιν κατὰ τὸ εὔλογον τῆς ἀχολουθίας ταύτης συγχα-\nχαλεπὸν τὸ ἐσχεδασμένον τῆς διανοίας εἰς πλῆθος\nθεῶν πρὸς μιᾶς θεότητος περιαγαγεῖν ὁμολογίαν. Εἰ\nγὰρ τὸ τέλειον ἐν παντὶ δοίη περὶ τὸ ὑποχείμενον\nὁμολογεῖσθαι, πολλὰ δὲ εἶναι τὰ τέλεια διὰ τῶν αὖ-\nτῶν χαραχτηριζόμενα λέγοι \" ἀνάγχη πᾶσα ἐπὶ τῶν\nμηδεμιᾷ παραλλαγῇ διαχρινομένων, ἀλλ᾽ ἐν τοῖς αὐ-\nτοῖς θεωρουμένων, ἣ ἐπιδεῖξαι τὸ ἴδιον, ἢ εἰ μηδὲν\nἰδιαζόντως καταλάδοι ἡ ἔννοια, ἐφ᾽ ὧν τὸ διαχρῖνον\nοὐχ ἔστι μὴ ὑπονοεῖν τὴν διάχρισιν. Εἰ γὰρ μῆτε\nπαρὰ τὸ πλέον καὶ ἔλαττον τὴν διαφορὰν ἐξευρίσχοι,\nδιότι τὴν ἐλάττωσιν ὁ τῆς τελειότητος οὐ παραδέχε-\nπαι λόγος \" μήτε τὴν παρὰ τὸ χεῖρον καὶ προτιμότε-\nρον\" οὐ γὰρ ἂν ἔτι θεότητός τις σχοίη ὑπόληψιν, οὗ\nἡ τοῦ χείρονος οὐκ ἄπεστι προσηγορία\" μήτε χατὰ\n\nμοη δχί βε[πιᾶγα 6886 ἀἰβογοιοπθη). 51: επἰπὶ πθαι6 Ὦ τὸ ἀρχαῖον καὶ πρόσφατον τὸ γὰρ μὴ ἀεὶ ὅν, ἔξω τῆς\n\nοὐ 1 ἴῃ 0110 ἰπνοι δία Ῥγοργίοιαβ, υἱ 65.\n\nπερὶ τὸ Θεῖόν ἐστιν ὑπολήψεως \" ἀλλ᾽ εἷς χαὶ ὁ αὖ-\nτὸς τῆς θεότητος λόγος, οὐδεμιᾶς ἰδιότητος ἐν οὐδενὶ\nκατὰ τὸ εὔλογον εὑρισχομένης\" ἀνάγχη πᾶσα πρὸς\nμιᾶς θεότητος ὁμολογίαν συνθλιθῆναι τὴν πεπλανη-\nμένην περὶ τοῦ πλήθους τῶν θεῶν φαντασίαν. Εἰ\nὰρ τὸ ἀγαθὸν καὶ τὸ δίχαιον, τό τε σοφὸν χαὶ τὸ δυ-\nνατὸν ὡσαύτως λέγοιτο, ἦ τε ἀφθαρσία καὶ ἀϊδιότης,\nκαὶ πᾶσα εὐσεθὴς διάνοια, χατὰ τὸν αὐτὸν ὁμολο-\nὑφαιρουμένης, συναφαιρεῖται χατ' ἀνάγχην τὸ τῶν\nθεῶν πλῆθος ἀπὸ τοῦ δόγματος, τῆς διὰ πάντων ταυ-\nπότητος, εἰς τὸ ἕν τὸ δόγμα τὴν πίστιν περιαγούσης.\n\nΒβοηΐιΆ8 οἱ υ5ε1 18, δορὶ οπιϊδαι οἱ μοϊθηϊία δἰ πη 6 οἱ δοάθιῃ πιοάο ἀϊοίτυΓ, ἱποογγυρίίοχας οἱ «ἰότηὶ-\n\n45 ᾿ ΟΒΑΤΙΟ ΟΛΤΕΘΙΠΕΤΙΟΘΑΆ. 4\n\nἥάδιι δὲ ὑπυπὶ ἀοξπια ἀδάμποϑὶ,\n\nΚΕΦΑΛ. Α΄.\n᾿Αλλ᾽ ἐπειδὴ χαὶ ὁ τῆς εὐσεδείας λόγος οἷδέ τινα\nδιάχρισιν ὑποστάσεων ἐν τῇ ἑνότητι τῆς φύσεως βλέ-\nπεῖν, ὡς ἂν μὴ τῇ πρὸς τοὺς “Ἕλληνας μάχῃ, πρὸς\nτὸν Ἰουδαϊσμὸν ἡμῖν ὁ λόγος ὁπενεχθείη, πάλιν προα-\nἥχει διαστολῇ τινι τεχνιχῇ, καὶ τὴν περὶ τοῦτο\nπλάνην ἐπανορθώσασθαι. Οὐδὲ γὰρ τοῖς ἔξω τοῦ χαθ᾽\nἡμᾶς δόγματος ἄλογον εἶναι τὸ Θεῖον ὑπείληπται \"\nτοῦτο δὲ παρ᾽ ἐχείνων ὁμολογούμενον ἱκανῶς διαρ-\nθρώσει τὸν ἡμέτερον λόγον. Ὁ γὰρ ὁμολογῶν μὴ\nἄλογόν εἶναι τὸν Θεὸν, πάντως λόγον ἔχειν τὸν μὴ\nἄλογον συγκαταθήσεται. ᾿Αλλὰ μὴν ἀνθρώπινος ὁμ-\nτῶν παρ᾽ ἡμῖν καὶ τὸν τοῦ Θεοῦ ὑπονοεῖν, οὕτω μετ-\nαχθήσεται πρὸς τὴν ὑψηλοτέραν ὑπόληψιν. ᾿Ανάγχη\n\nγὰρ πᾶσα χατάλληλον εἶνα: πιστεύειν τῇ φύσει τὸν Β\n\nλόγον, ὡς καὶ τὰ ἄλλα πάντα. Καὶ γὰρ δύναμίς τις\nχαὶ ζωὴ, καὶ σοφία, περὶ τὸ ἀνθρώπινον βλέπεται \"\nἀλλὰ οὐχ ἄν τις ἐχ τῆς ὁμωνυμίας τοιαύτην χαὶ\nἐπὶ τοῦ Θεοῦ τὴν ζωὴν, ἢ τὴν δύναμιν, ἢ τὴν σο-\nφίαν ὑπονοήσειεν, ἀλλὰ πρὸς τὸ τῆς φύσεως τῆς ἦμε-\nπέρας μέτρον, συνταπεινοῦνται αἱ τῶν τοιούτων\nὀνομάτων ἐμφάσεις. Ἐπειδὴ γὰρ φθαρτὴ καὶ ἀσθενὴς\nἡμῶν ἡ φύσις, διὰ τοῦτο ὠχύμορος ἡ ζωὴ, ἀνυπόστα-\nτὸς ἡ δύναμις, ἀπαγὴς ὁ λόγος, Ἐπὶ δὲ τῆς ὑπερ-\nχειμένης φύσεως τῷ μεγαλείῳ τοῦ θεωρουμένου πᾶν\nτὸ περὶ αὐτὴν λεγόμενον συνεπαίρεται. Οὐχοῦν χἂν\nΛόγος Θεοῦ λέγηται, οὐχ ἐν τῇ ὁρμῇ τοῦ φθεγγομέ-\nνοῦ καὶ τὴν ὑπόστασιν ἔχειν νομισθήσεται, χαθ᾽\nδρριότητα τοῦ ἡμετέρου μεταχωρῶν εἰς ἀνύπαρχτον.\n\n᾿Αλλ᾽ ὥσπερ ἡ ἡμετέρα φύσις ἐπίκηρος οὖσα, καὶ\n\nἐπίχηρον τὸν λόγον ἔχει\" οὕτως ἡ ἄφθαρτος χαὶ ἀεὶ\nΕἸ δὴ τοῦτο χατὰ τὸ ἀκόλουθον ὁμολογηθείη τὸ ὑφ-\nεστάναι τὸν τοῦ Θεοῦ Λόγον ἀϊδίως, ἀνάγχη πᾶσα ἐν\nζαΐ τοῦ Λόγου τὴν ὑπόστασιν εἶναι ὁμολογεῖν. Οὐ\nὙγὰρ χαθ᾽ ὁμοιότητα τῶν λίθων ἀψύχως ὑφεστᾶναι τὸν\nΛόγον, εὐαγές ἔστιν οἴεσθαι. ᾿Αλλ᾽ εἰ ὑφέστηχε\nτοῦ ζῇν κεχώρισται, οὐδὲ ἐν ὑποστάσει πάντως ἐστίν.\n᾿Αλλὰ μὴν ἀσεδὲς ἀπεδείχθη τὸν τοῦ Θεοῦ Λόγον\nἀνυπόστατον εἶναι. Οὐχοῦν συναπεδείχθη χατὰ τὸ\nἀκχόλουθον τὸ ἐν τῇ ζωῇ τοῦτον θεωρεῖσθαι τὸν Λό-\nγον. ᾿Απλῆῇς δὲ τῆς τοῦ Λόγου φύσεως κατὰ τὸ εἰχὸς\nεἶναι πεπιστευμένης, καὶ οὐδεμίαν διπλόην καὶ σύν-\nουσίαν ζωῆς ἐν ζωῇ θεωροίη τὸν Λόγον. Οὐ γὰρ ἂν\nἐκτὸς εἴη συνθέσεως ἡ τοιαύτη ὑπόληψις, τὸ ἕτερον\nἐν ἑτέρῳ λέγειν εἶναι\" ἀλλὰ ἀνάγχη πᾶσα τῆς ἀπλό-\nτητος ὁμοχογουμένης, αὐτοζωὴν εἶναι τὸν Λόγον\nοἴεσθαι, οὐ ζωῆς μετουσίαν. Εἰ οὖν ζῇ ὁ Λόγος, ὁ\nζωὴ ὧν, καὶ προαιρετιχὴν δύναμιν ἔχει πάντως. Οὐ-\nδὲν γὰρ ἀπροαίρετον τῶν ζώντων ἐστί. Τὴν δὲ προ-\nεὐσεδές ἐστι λογίζεσθαι. Εἰ γὰρ μή τις τὸ δυνατὸν\nὁμολογοίη, τὸ ἀδύνατον πάντως χατασχευάσει. ᾿Αλλὰ\nμὴν πόῤῥω τῆς περὶ τὸ Θεῖον ὑπολήψεώς ἐστι τὸ\n\nΟΑΡΌΤ Ι.\n\n10 Ὑ γι) ΠΟΒΙΡΙπὶ 88118 δαρ σαῖς οἱ οβίθηθοι.\nαἰείαγ, 8. ἐγβο ἀΐοαὶ 86. γδιίοπϑιν οἱ γδγθυπι ἰη-\nπαῖυγοβ ἙΟηρτυρηϊοπι, εἱ οἱ 8112 οπιηΐδ. Νδπι οἱ υἱβ\nυξάδιμ οἱ νίϊ8, οἰ βδρίοηιία οογηϊτιγ ἰπ μοπιΐηἰ-\nΟΠ βἰβίθγο, οἱ ΒΘΓΠΊΟ ΠΟῊ 8 8 15. ἴῃ ΒΌΡΓΘΠΙΆ 81-\n\nοβίοπάδι ἀυρ) οἰςαίοπ) οἱ οσοπιροβίτἰοηοπι, πη εἱ]-\n\n4Ὁ\n\n5. ΟΒΕΟΘΟΑ͂ΙΙ ΝΥ̓ΒΘΕΝΙ\n\n«υοΐ ποη [1 \"δὲ νἱ ργϑάϊμιπ). Πδης δυΐθπι |106- Α ἀδύνατον. Οὐδὲν γὰρ ἀπεμφαῖνον τῶν περὶ τὴν θείαν\n\nεἰοπα. ΝΙ ἢ οπὶπὶ ἀὐβυγάϊ, οἱ φυοὰ πο Οὐἰιεεγοϑί,\n6856. 6δὲ Οπμπΐ!ο [διοτὶ ἰδηΐδπιὶ 6586 νἱπὶ δορὶ,\nφυδηίυπι 68. οἰὐδπ) ργοροβίίυπι, η6 φυξεάᾶπι πιΐδί!ο\nυσπυπ 0. οἰΐδηι νοὶϊθ. γοϊδιίθπι δυΐθπὶ πη η0\nεἶς δὰ ορογδιίοποπι. Βοηιπὶ δυΐθη δβὲ πιυπάμ8, οἰ\nηὐα5 ἰη 60 δυηὶ Οπιηΐᾶ ΒΡ ΘΉΙΟΓ οἱ γι Ποῖοβα 60ῃ-\nφυϊά οἰοφετγίι, φυδά Βοπιιπὶ 68, ἃυΐεπι οἱ βᾶρίθῃβ\nοἸηἶ0 Εἰς 6η| 8, οἱ δἱ φυϊά ργαδιδηπιογὶβ δδὶ δἰ-\nοαἰοηἶβ Βαδϊτυάΐποπι οἱ ταεϊαιίοηοπι αἀἰδοούηῖ ὅυ-\nἀϊίοτυπι οορίι4110 6 ἰρβυπι άγυυπ), οἱ ἰά δσ 410\nδοηνδηΐαὶ οὐ ἰΐ5 φυὶ [ανθηΐ ρᾶγίθυ8 δυάφογιπι,\nἔδγγε βϑοιπάυπι πϑίιγαπὶ ἰρϑαπὶ Υογθυπ,, οἱ ἰὰ\n\nσ\n\nλογεῖν τοῦ Λόγου τὴν δύναμιν, ὅση ἐστὶ καὶ ἡ πρό-\nθεσις, ἵνα μή τις μίξις τῶν ἐναντίων χαὶ συνδρομὴ\nπερὶ τὸ ἀπλοῦν θεωροῖτο, ἀδυναμίας τε χαὶ δυνά-\nμεως ἐν τῇ αὑτῇ προθέσει θεωρουμένων, εἴπερ τὸ\nμέν τοι δύναιτο, πρὸς δέ τι ἀδυνάτως. Πάντα δὲ δυνα-\nμένην τὴν τοῦ Λόγου προαίρεσιν πρὸς οὐδὲν τῶν\nχαχῶν τὴν ῥοπὴν ἔχειν \" ἀλλοτρία γὰρ τῆς θείας φύ-\nσεως ἡ πρὸς καχίαν ὁρμή\" ἀλλὰ πᾶν ὅ τί πέρ ἔστιν\nἀγαθὸν, τοῦτο χαὶ βούλεσθαι. Βουλομένην δὲ πάντως\nχαὶ δύνασθαι. Δυναμένην δὲ μὴ ἀνενέργητον εἶναι,\nἀλλὰ πᾶσαν ἀγαθοῦ προαίρεσιν εἰς ἐνέργειαν ἄγει [ν].\n᾿Αγαθὸν δὲ ὁ χόσμος, χαὶ τὰ ἐν αὐτῷ πάντα σοφῶς\nτὰ πάντα τοῦ ζῶντος μὲν καὶ ὑφεστῶτος, ὅτι Θεοῦ\nΛόγος ἐστὶ, προαιρουμένου δὲ ὅτι ζῇ \" δυναμένου δὲ\nπάντα ὅ τί περ ἂν ἕληται, αἱρουμένου δὲ τὸ ἀγαθόν\nσίας ἐστίν. Ἐπεὶ οὖν ἀγαθόν τι ὁ κόσμος ὁμολογεῖ-\nται, ἀπεδείχθη δὲ διὰ τῶν εἰρημένων τοῦ Λόγου ἔργον\nτὸν χόσμον εἶναι, τοῦ τὸ ἀγαθὸν χαὶ αἱρουμένου, καὶ\nδυναμένου \" ὁ δὲ Λόγος οὗτος ἕτερός ἐστι παρὰ τὸν\nοὗ ἔστι Λόγος. Τρόπον γάρ τινα τῶν πρός τι λεγο-\nχαὶ τὸν Πατέρα τοῦ Λόγου συνυπαχούεσθαι. Οὐ γὰρ\nσχετιχῷ τῆς σημασίας ἣ τῶν ἀχονόντων διάνοια, αὐ-\nτόν τε τὸν Λόγον, καὶ τὸν ὅθεν ἐστὶν, οὐχέτ᾽ ἂν ἡμῖν\nκινδυνεύει τὸ μυστήριον ταῖς Ἑλληνιχαῖς μαχόμενον\nναι\" ἀλλ᾽ ἐπίσης ἑχατέρων τὴν ἀτοπίαν ἐχφεύξεται,\nτό τε ζῶντα τοῦ Θεοῦ Λόγον, χαὶ ἐνεργὸν χαὶ ποιητι-\nχὸν ὁμολογῶν ὅπερ ὃ Ἰουδαῖος οὐ δέχεται\" καὶ τὸ\nμὴ διαφθείρειν \" χατὰ τὴν φύσιν αὐτόν τε τὸν Λόγον,\nχαὶ τὸν ὅθεν ἐστίν. Ὥσπερ γὰρ ἐχ τοῦ νοῦ ἐφ᾽ ἡμῶν\nφαμεν εἶναι τὸν λόγον, οὔτε δι᾽ ὅλου τὸν αὐτὸν εἶναι\nτῷ νῷ, οὔτε παντάπασιν ἕτερον \" τὸ μὲν γὰρ ἐξ ἐχεί-\nνου εἶναι, ἄλλο τι χαὶ οὐχ ἐχεῖνό ἐστι\" τὸ αὐτὸν τὸν\nνοῦν εἰς τὸ ἐμφανὲς ἄγειν, οὐχέτ᾽ ἂν ἕτερον παρ᾽\nἐχεῖνο ὑπονοοῖτο, ἀλλὰ χατὰ τὴν φύσιν ἕν ὃν, ἕτερον\nτῷ ὑποχειμένῳ ἐστίν\" οὕτως χαὶ ὁ τοῦ Θεοῦ Λόγος,\nτῷ μὲν ὑφεστάναι καθ᾽ ἑαυτὸν διήρηται πρὸς ἐχεῖνον\nπαρ᾽ οὗ τὴν ὑπόστασιν ἔχει \" τῷ δὲ ταῦτα δειχνύειν\n\nὁχ 4110 οχϑβίβιϊξ, Θυοπιοάο δηΐπὶ ἣν πο8 γϑγθιπὶ ἢ) ἐν ἑαυτῷ, ἃ περὶ τὸν Θεὸν χαθορᾶται, ὁ αὐτός ἔστι\n\nχκατὰ τὴν φύσιν ἐχείνῳ τῷ διὰ τῶν αὐτῶν γνωρισμά-\nτῶν εὑρισχομένῳ, Εἴτε γὰρ ἀγαθότης, εἴτε δύναμις,\nεἴτε σοφία, εἴτε τὸ ἀϊδίως εἶναι, εἴτε τὸ χαχίας καὶ\nθανάτου καὶ φθορᾶς ἀνεπίδεχτον, εἴτε τὸ ἐν παντὶ\nτοῦ Πατρὸς χαταλήψεως, διὰ τῶν αὐτῶν εὑρήσεις\nσημείων καὶ τὸν ἐξ ἐχείνου ὑφεστῶτα Λόγον.\n\nΚΕΦΔΛ. Β΄.\n\n“Ὥσπερ δὲ τὸν Λόγον ἐχ τῶν καθ᾽ ἡμᾶς ἀναλογικῶς\nἐπὶ τῆς ὑπερχειμένης ἔγνωμεν φύσεως, κατὰ τὸν αὖ-\nτὸν τρόπον, χαὶ τῇ περὶ τοῦ Πνεύματος ἐννοίᾳ προσ-\nαχθησόμεθα, σκιάς τινας καὶ μιμήματα τῆς ἀφράστου\nἐφ᾽ ἡμῶν μὲν τὸ “πνεῦμα, ἡ τοῦ ἀέρος ἐστὶν ὀλχὴ,\nἀλλοτρίου πράγματος, πρὸς τὴν τοῦ σώματος σύστα-\nἐν τῷ χαιρῷ τῆς ἐχφωνήσεως τοῦ λόγου, φωνὴ γίνε-\nται, τὴν τοῦ λόγου δύναμιν ἐν ἑαυτῇ φανεροῦσα. Ἐπὶ\nδὲ τῆς θείας φύσεως τὸ μὲν εἶναι Πνεῦμα θεοῦ, εὐ-\nσεδὲς ἐνομίσθη, καθὼς ἐδόθη καὶ Λόγος εἶναι Θεοῦ,\nδιὰ τὸ μὴ δεῖν ἐλλειπέστερον τοῦ ἡμετέρου λόγου τὸν\nτοῦ Θεοῦ εἶναι Λόγον \" εἴπερ τούτου μετὰ τοῦ πνεύ-\nπιστεύοιτο. Οὐ μὴν ἀλλότριον χαθ᾽ ὁμοιότητα τοῦ\nἐν αὐτῷ γίνεσθαι τὸ Πνεῦμα, θεοπρεπές ἐστιν οἴεσθαι.\nὙιγνόμενον, οὐδὲ διὰ φωνῆς προφερόμενον, οὐδὲ μετὰ\nτὸ προενεχθῆναι διαλυόμενον, οὐδὲ ἄλλο τι πάσχοντα\nτοιοῦτον, οἷα περὶ τὸν ἡμέτερον λόγον θεωρεῖται πάθη,\nὙὸν καὶ παντοδύναμον \" οὕτω χαὶ Πνεῦμα μεμαθη-\nκότες Θεοῦ, τὸ συμπαρομαρτοῦν τῷ Λόγῳ, καὶ φανε-\nροῦν αὐτοῦ τὴν ἐνέργειαν, οὐ πνοὴν ἄσθματος ἐννοοῦ-\nμεν. Ἦ γὰρ ἂν χαθαιροῖτο πρὸς ταπεινότητα τὸ με-\nγαλεῖον τῆς θείας δυνάμεως, εἰ καθ᾽ ὁμοιότητα τοῦ\nἡμετέρου, χαὶ τὸ ἐν αὐτῷ Πνεῦμα ὑπονοοῖτο \" ἀλλὰ\nστάσει θεωρουμένην, οὔτε χωρισθῆναι τοῦ Θεοῦ ἐν\nᾧ ἐστιν, ἢ τοῦ Λόγου τοῦ Θεοῦ ᾧ παρομαρτεῖ δυνα-\nμένην, οὔτε πρὸς τὸ ἀνύπαρχτον ἀναχεομένην, ἀλλὰ\nχαθ᾽ ὁμοιότητα τοῦ Θεοῦ Λόγου χαθ᾽ ὑπόστασιν οὖσαν\nπροαιρετιχὴν, αὐτοχίνητον, ἐνεργὸν, πάντοτε τὸ ἀγα-\nθὸν αἱρουμένην, καὶ πρὸς πᾶσαν πρόθεσιν σύνδραμον\nἔχουσα [ν] τῇ βουλήσει τὴν δύναμιν.\n\nΚΕΦΑΛ. Γ΄.\n“Ὥστε τὸν ἀχριθῶς τὰ βάθη τοῦ μυστηρίου διασχο-\nπούμενον, ἐν μὲν τῇ ψυχῇ κατὰ τὸ ἀπόῤῥητον με-\nτρίαν τινὰ κατανόησιν τῆς χατὰ τὴν θεογνωσίαν διδα-\n\nΟΔΑΤΙΟ ΟΛΤΕΘΗΕΤΙΟΑ.\n\nΟΑΡΌΤ Ι.\n\nπεῖ Ὁ 8 Ῥοιθηϊία ὑοθγὰβ 4υδϑλπὶ δὶ βἰτνυΐϊδοτα\nἀδπι βρίγῖϊυβ δϑὶ δε )8 δἰλγδοίίο, γοὶ δἰΐθπθ, 4025\nποούββαγίο δίχα ιν οἱ ρτοίυμαϊυς δὰ σοπϑίϊιι-\nεἰοποιη σοΓρογΐβ, 4υδ φυΐϊάοπι, ἀυπὶ γογθυπὶ οι\nεϑ8ὶ οχἰβιϊπηδίυπι, φυομοῦο ἀδίιπι 681 6886 οἰ ΪΔΠὶ\nυιμὴ ἀδιογίυβ 6586, οἱ πιαρὶβ ἀοἤοσογα 4υλπι ποβίτυπι\nἴὰ, ογϑάδιαν ΠΠπά 6856 β'πο ϑρίγιιυ. ΟΊ ἰδπιθα\n486 Βαθεγα οἰϊφοπάϊ, Ἔββθάι8 ΟΡΟΓΘἢ8 οἱ οἰπηΐρο-\nδπίωι οἱ διὰ ηἰπιίδπὶ ἀδι ἰογαίυΓ ἢ. π| 1816 πὶ πιᾶ-\nβοιάϊ νἱ ργϑάϊιδ ῥδὺ 86 π|ο , οραγδηίθ, οἱ βθιῃροῦ\nἸυπίδῖα ΘΟὐΠΟυΓΓΘΙ δ. ἢ δηΐ6 ροίθηι2Π|.\n\nΟΑΡΌΤ 1.\n\nτὴν ἀνέχφραστον ταύτην τοῦ μυστηρίου βαθύτητα \"\nπῶς τὸ αὐτὸ χαὶ ἀριθμητόν ἐστι, καὶ διαφεύγει τὴν\nἐξαρίθμησιν, καὶ διῃρημένως ὁρᾶται, καὶ ἐν μονάδε\nοὗ μεμέρισται τῷ ὑποχειμένῳ, καὶ ἄλλο πάλιν ἐκχεῖ-\nνο, οὗ καὶ ὁ Λόγος ἐστὶ χαὶ τὸ Πνεῦμα. ᾿Αλλ’ ἐπειδὰν\nτὸ διαχεχριμένον ἐν τούτοις χατανοήσῃς, πάλιν ἡ τῆς\nφύσεως ἑνότης τὸν διαμερισμὸν οὐ προσίεται\" ὥστε\nμήτε τὸ τῆς μοναρχίας αχίζεσθαι χράτος εἰς θεότητας.\nγτματι συμδαίνειν τὸν λόγον, ἀλλὰ διὰ μέσον τῶν δύο\nὑπολήψεων χωρεῖν τὴν ἀλήθειαν, ἑχατέραν τε τῶν\nαἱρέσεων χαθαιροῦσαν, καὶ ἀφ᾽ ἑχατέρας παραδεχο-\nυένην τὸ χρήσιμον. Τοῦ υδν γὰρ Ἰουδαίου χαθαιρςεζ-\n\nἀυοπιοῦο ἰάομ οἱ οδάδί δυῦ υπιεγυπι, εἴ Β0η οϑιἰαὶ,\nοἱ ἀϊνίβυμμ σογηϑίμ, οἱ ΘΟ ργΓΕβαπάδιυγ ἰ) υπὶ 1816.\nἀϊδιϊπειυπηαυο δἰϊ δὸ ἀϊβογοίαπι οομβίβίθηϊία οἱ ἢγ -.\nῬΡοδίϑεὶ, οἱ βι ]θοῖο ποὺ ἐξ ἀϊνίδυμη., οἱ ΓυΓΒΌ8 δ] ἰυ\nοἷν, οὐ ι5. δδϑι γγθυπὶ οἱ ϑρί για 5. ϑεὰ ροβίθδαυλιν\nΡγοοθάδι υϑεϊίδθ, δὲ υϊγϑπηημ6 10 16η8. μϑογθβίμ, οἱ\nφυϊάοιυ ἐοριπα (0 1 ., οἱ γδῦυυπι δαμα!οηο., εἰ.\n\n8. ΟΠΒΕΘΟΟΘΒΙΙ ΝΥ͂ΘΒΕΝΙ\n\nογοάσπάο ϑρίγτυπι : δογυπὶ δυΐθη αυΐ δίδηι ἃ Ογῶ- Α ται τὸ δόγμα, τῇ τε τοῦ Λόγου παραξοχῇ, καὶ τῇ πι-\n\nδοουπάνπ) Ὠαίυγδπὶ υπίϊαἴα οἰΓου δον \"6 η16 οἱ 8:-\nΓΔ υπίϊδι18.\nὉΑΡΌΤ ΙΥ.\n\nΥἱπίτυβ ἰπβρίγδιὶς Βογίριυγί8 οὐ άθῃίοῦ οβίθπάϊιυΓ.\n474 οπιηὶς υἱτίμα ἐογμαι \". (00 Ὕογῦο, οἱ 400 ϑρῖ-\nδδίη διιίθηι ἰδηϊᾶ Υἱγίυβ ργΟἢ οἰ ΒΟΙ[Σ ἃ Ὑογοΐδ,, οἱ ἃ\nταιϊομδ βυηὶ σαγοηΐεβ οἱ τὐϊμΐπια οΟπβἰδίθηί65, 4υΐ\nἀΐειδι 6686 ἀϊοοπάυμι γεγθυμ ἰμ οδβθηιί,, οἱ δρίὶτῖ-\nἰυπι ἰμ ᾿γροπδίδεὶ.\n\nἱ\nΟΑΡΟΤ Υ.\n\n864 θεὶ φυιάοπι 6586 Ὑογθιπι οἱ ϑρίγίἰα πὶ, οἱ ΡῈΓ\nφΟΠΙΠΉ 65 ποίξοηοϑ αγοι8, οἱ ρεῦ ϑοτγὶρίυγαδ υ-\nτεργοθαθίϊ, υἱ 4 5[1 τηἰπί πη ργοθα Ὁ 18, δὲ φαϑιη\nἀληϊ, πϑιρα. ὑγϑάδηίηα ϑγθο οἱ βαρίθοιϊἃ οπιηία\n4886 ἴλοίδ δ 60 φυὶ εοηὐϊάϊι ππἱνεγδίιλιοπι ἢ Δῃ\nἌΘΩ, οἱ δαρίδηιίδπι [Ἃ 8556 ἀμοεπι γογυπὶ οΓοᾶ-.\n\nΔ Ῥρᾳ). χχχιι, θ.\n\nστει τοῦ Πνεύματος \" τῶν δὲ Ἑλληνιζόντων ἡ πολύ-\nθεος ἐξαφανίζεται πλάνν, τῆς χατὰ φύσιν ἑνότητος\nπαραγραφομένης τὴν πληθυντικὴν φαντασίαν. Πάλιν\nδὲ ἂν ἐχ τῆς Ἰουδαϊχῆς ὑπολήψεως ἡ τῆς φύσεως ἑνό-\nτῆς παραμενέτω \" ἐχ δὲ τοῦ Ἑλληνισμοῦ, ἡ χατὰ τὰς\nθεν χαταλλήλως τῆς ἀσεδοῦς ὑπονοίας. Ἕστι γὰρ\nὥσπερ τις θεραπεία τῶν μὲν περὶ τὸ ἕν πλανωμέ-\nνων ὁ ἀριθμὸς τῆς Τριάδος “ τῶν δὲ εἰς πλῆθος ἐσχε-\nδασμένων, ὁ τῆς ἑνότητος λόγος,\n\nΚΕΦΑΛ. Δ'.\n\nΕἰ δὲ ἀντιλέγει τούτοις ὁ Ἰουδαῖος, οὐχέτ᾽ ἂν ἡμῖν\nἐχ τοῦ ἰδίου δύσχολος ὁ πρὸς ἐχεῖνον γενήσεται λόγος.\nἘχ γὰρ τῶν συντρόφων αὑτῷ διδαγμάτων ἡ τῆς ἀλη-\nθείας ἔσται φανέρωσις. Τὸ γὰρ εἶναι Λόγον Θεοῦ, καὶ\nΠνεῦμα Θεοῦ οὐσιωδῶς ὑφεστώσας δυνάμεις, ποιητιχάς\nτε τῶν γεγενημένων, χαὶ περιεχτιχὰς τῶν ὄντων, ἐχ\nτῶν θεοπνεύστων Γραφῶν ἐναργέστερον δεέχνυται.\n᾿Αρχεῖ δὲ μιᾶς μαρτυρίας ἐπιμνησθέντας, τοῖς φιλο-\nπονωτέροις καταλιπεῖν τῶν πλειόνων τὴν εὕρεσιν. Τῷ\nΛόγῳ τοῦ Κυρίου, φησὶν, οἱ οὐρανοὶ ἐστερεώθησαν,\nκαὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ, πᾶσα ἡ\nΟὔτε γὰρ ῥῆμα ὁ Λόγος, οὔτε ἄσθμα τὸ Πνεῦμα. Ἦ\nγὰρ ἂν καθ᾽ ὁμοιότητα τῆς ἡμετέρας φύσεως χαὶ τὸ\nχαὶ τοιούτῳ πνεύματι, τὸν τοῦ παντὸς ποιητὴν δογμα-\nἄσθματος τηλιχαύτη, ὡς ἐξαρκεῖν πρὸς οὐρανοῦ\nσύστασιν χαὶ τῶν ἐν τούτοις δυνάμεων ; Εἰ γὰρ ὅμοιος\nτῷ ἡμετέρῳ ῥήματι καὶ ὁ τοῦ Θεοῦ Λόγος, καὶ τὸ\nἡ δύναμις\" καὶ ὅσην ὁ ἡμέτερος, τοσαύτην χαὶ ὁ τοῦ\nΘεοῦ Λόγος τὴν ἰσχὺν ἔχει. ᾿Αλλὰ μὴν ἀνενέργητά᾽\nπε χαὶ ἀνυπόστατα τὰ τοῖς ῥήμασι συνδιεξεῤχόμενα\nχατασχευάζουσιν, οἱ πρὸς τὴν ὁμοιότητα τοῦ παρ᾽\nἡμῖν λόγου τὸ Θεῖον χατάγοντες. Εἰ δὲ, καθὼς λέγει\nΔαδὶδ, ἐστερεώθησαν τῷ Λόγῳ τοῦ Κυρίου οἱ οὐρα-\nνοὶ, χαὶ αἱ δυνάμεις αὐτῶν ἐν τῷ Πνεύματι τοῦ Θεοῦ\nτὴν σύστασιν ἔσχον “ἄρα συνέστηχε τὸ τῆς ἀληθείας\nμυστήριον, Λόγον ἐν οὐσίᾳ, καὶ Πνεῦυα ἐν ὑποστάσει\nλέγειν ὑφηγούμενον.\n\nΚΕΦΑΛ. Ε᾿.\n\n᾿Αλλὰ τὸ μὲν εἶναι Λόγον Θεοῦ χαὶ Πνεῦμα, διά τε\nτῶν χοινῶν ἐννοιῶν ὁ Ἕλλην, χαὶ διὰ τῶν Γραφιχῶν\nὁ Ἰουδαῖος, ἴσως οὐχ ἀντιλέξει\" τὴν δὲ χατὰ τὸν ἄν-\nθρωπον οἰχονομίαν τοῦ Θεοῦ Λόγου, χατὰ τὸ ἶσον\nἀπρεπῆ περὶ Θεοῦ λέγεσθαι. Οὐχοῦν ἐξ ἑτέρας ἀρχῆς,\nχαὶ εἰς τὴν περὶ τούτου πίστιν τοὺς ἀντιλέγοντας\nπροσαξόμεθα. Λόγῳ τὰ πάντα γεγενῆσθαι χαὶ σοφίᾳ\nπαρὰ τοῦ τὸ πᾶν συστησαμένου πιστεύουσιν, ἢ καὶ\nπρὸς ταύτην δυσπειθῶς ἔχουσι τὴν ὑπόληψιν ; ᾿Αλλ᾽\nεἰ μὴ δοῖεν Λόγον καθηγεῖσθαι χαὶ σοφίαν τῆς τῶν\n\nΡΤ ἡ Ων ΝΡ\n\n934 ΟΒΑΤΙΟ ΘΑΤΕΘΒΕΤΊΟΑ. ῷ\nτοῦ παντὸς ἐπιστήσουσιν. Εἰ δὲ τοῦτο ἄτοπόν τε χαὶ Α ἰἰοπΐ8, 58.41.6 ηὲ ΓΑ οΠΪ8 οἱ δγεὶβ ορϑβίδιοπι [1686\n\nἡγεμονεύειν τῶν ὄντων ὁμολογήσουσιν. ᾿Αλλὰ μὴν\nὧν ὁ τοῦ Θεοῦ Λόγος, ἣ ἐξ ἐπιστήμης τινὴς ἣ σοφίας \"\nἀλλὰ κατ᾽ οὐσίαν τις ὑφεστῶσα δύναμις, προαιρετική\nτε παντὸς ἀγαθοῦ, χαὶ ἐν ἰσχύϊ πᾶν τὸ χατὰ προαίρε-\nσιν ἔχουσα. ᾿Αγαθοῦ δὲ ὄντος τοῦ χόσμου, τὴν τῶν\nεἶναι. Εἰ δὲ τοῦ χόσμου παντὸς ἡ ὑπόστασις τῆς τοῦ\nΛόγου δυνάμεως ἐξῆπται, χαθὼς ἡ ἀχολουθία παρ-\nἐδειξεν\" ἀνάγχη πᾶσα χαὶ τῶν τοῦ χόσμου μερῶν μὴ\nἄλλην ἐπινοεῖν αἰτίαν τινὰ τῆς συστάσεως, ἀλλ᾽ ἣ\nτὸν Λόγον αὐτὸν, δι᾽ οὗ τὰ πάντα τὴν εἰς τὸ γενέσθαι\n\nδύναμιν, εἴτε Θεὸν, εἴτε ἄλλο τι τῶν ὑψηλῶν τε καὶ Β\n\nτιμίων ὀνομάζειν τις ἐθέλοι, οὐ διοισόμεθα. Ὃ τι γὰρ\nἂν εὑρεθῇ δειχτιχὸν τοῦ ὑποχειμένου ῥῆμα ἣ ὄνομα,\nἕν ἔστι τὸ διὰ τῶν φωνῶν σημαινόμενον, ἡ ἀΐδιος\nτοῦ θεοῦ δύναμις, ἡ ποιητικὴ τῶν ὄντων, ἡ εὑρετιχὴ\nτῶν μὴ ὄντων, ἡ συνεχτιχὴ τῶν γεγονότων, ἡ προ-\nορατιχὴ τῶν μελλόντων. Οὗτος τοίνυν ὁ Θεὸς, ὁ Λόγος,\nἢ σοφία, ἡ δύναμις, ἀπεδείχθη χατὰ τὸ ἀχόλουθον\nτῆς ἀνθρωπίνης φύσεως ποιητὴς, οὐχ ἀνάγχῃ τινὶ\nπρὸς τὴν τοῦ ἀνθρώπου χατασχευὴν ἐναχθεὶς, ἀλλ᾽\nἀγάπης περιουσίᾳ τοῦ τοιούτου ζώου δημιουργήσας\nτὴν γένεσιν. \"Ἔδεε γὰρ μήτε τὸ φῶς ἀθέατον, μήτε\nτὴν δόξαν ἀμάρτυρον, μῆτε ἀναπόλαυστον αὐτοῦ εἶναι\nτὴν ἀγαθότητα, μήτε τὰ ἄλλα πάντα ὅσα περὶ τὴν\n\nὁ ἄνθρωπος εἰς γένεσιν ἔρχεται, ἐφ᾽ ᾧ τε μέτοχος\nτῶν θείων ἀγαθῶν γενέσθαι, ἀναγχαίως τοιοῦτος\nχατασχευάζεται, ὡς ἐπιτηδείως πρὸς τὴν τῶν ἀγα-\nθῶν μετουσίαν ἔχειν. Καθάπερ γὰρ ὁ ὀφθαλμὸς διὰ\nτῆς ἐγχειμένης αὐτῷ φυσιχῶς αὐγῆς ἐν χοινωνίᾳ τοῦ\nφωτὸς γίνεται, διὰ τῆς ἐμφύτου δυνάμεως τὸ συγγενὲς\nἀνθρωπίνῃ φύσει συγγενὲς πρὸς τὸ Θεῖον, ὡς ἂν διὰ\nτοῦ καταλλήλου πρὸς τὸ οἰχεῖον τὴν ἔφεσιν ἔχοι. Καὶ\nγὰρ χαὶ ἐν τῇ τῶν ἀλόγων φύσει, ὅσα τὸν ἔνυδρον χαὶ\nἑναέριον ἔλαχε βίον, χαταλλήλως ξχαστονκῷ τῆς ζωῆς\nεἴδει κατεσκευάσθη, ὡς οἰχεῖον ἑκατέροῦ καὶ ὁμόφυ-\nλον, διὰ τῆς ποιᾶς τοῦ σώματος διαπλάσεως, τῷ μὲν\nτὸν ἀέρα, τῷ δὲ τὸ ὕδωρ εἶναι. Οὕτως οὖν χαὶ τὸν\nμενον, ἔδει τι συγγενὲς ἐν τῇ φύσει πρὸς τὸ μετεχό-\nμενον ἔχειν. Διὰ τοῦτο καὶ ζωῇ, καὶ λόγῳ, καὶ σοφίᾳ,\nκαὶ πᾶσι τοῖς θεοπρεπέσιν ἀγαθοῖς, χατεχοσμήθη, ὡς\nἂν δι᾿ ἑκάστου τούτων πρὸς τὸ οἰκεῖον τὴν ἐπιθυμίαν\nἔχοι. Ἐπεὶ οὖν ἕν τῶν περὶ τὴν θείαν φύσιν ἀγαθῶν\nχαὶ ἡ ἀϊδιότης ἐστὶν, ἔδει πάντως μηδὲ τούτου τὴν\nχατασχευὴν εἶναι τῆς φύσεως ἡμῶν ἀπόχληρον, ἀλλ᾽\nἔχειν ἐν ἑαυτῇ τὸ ἀθάνατον, ὡς ἂν διὰ τῆς ἐγχειμέ-\nνὴης δυνάμεως γνωρίζοιτο τὸ ὑπερχείμενον, καὶ ἐν ἐπι -\nφωνῇ δι᾽ ἑνὸς ῥήματος ὁ τῆς χοσμογονίας ἐνεδείξατο\nλόγος, χατ᾽ εἰχόνα Θεοῦ τὸν ἄνθρωπον γεγενῆσθαι λέ-\nτῶν. Ἐν γὰρ τῇ ὁμοιώσει τῇ χατὰ τὴν εἰχόνα πάντως\n\nἴῃ ργίποϊρίο υπἱνεγδίιδι5. δ᾽η δυΐδηι 0. οομῃδίαϊ\n6586 ρίᾶπα Δηδυδνίυπη εὲ ἱπιρίυτα,, ὕάγθυπι οἱ βἃ-\nΒὰπὶ ΟῚ 6886 ἰρβᾶπι ἀϊοιίοηθπι, δι ὁχ βοϊθηιίδ\nἀλλὰ 4υῷ ΡῈΓ Οββθηιίδπιὶ ΟΟπδϑε νἱγίαϊεπι, αυδ\nδυΐδι ὙΟΓΒΌΙΟΠΘ 80 γϑιϊοηθπι, 8η Υἱγία 6), 8Π\nῬεῦπι, 8η αἰϊχυοὰ Αἰϊυ ἃ ἐσ βυ πη θυ8 οἱ ργϑο αν 8\nτσ, αι οοπίϊηοῖ αὐ [Δδῖᾶ βυηὶ, οἱ ργνί οὶ\nδχἰ πα οἵ ἰπϑίφηϊ οἰναγίιδίθ ἢυ 05 9η1π24 8. ογίαπι\nδγᾷο δοιηο ἰάθο ἀθδάυοίίυτ 8. φεπμογδήοποπι, οἱ εἰΪ-\nτα ον ἰπϑίταπὶ οἱ βδρίθηιϊογοη Ἰυοἶβ᾽ δὲ ΒΑΓ ορ8,\n\nἀοτῖο δἦυ5 φυοά οἱ 6886 ργορί παυϊία:6 86 Ὠδεθϑϑβί»\nοὔεοσιίοποιι, 4] 1οτὶ αυϊάδπι ργοργίυβ οἱ σοηνθηίθηβ\nεβ86ῖ ρϑγιίςαρ5. Ῥγορίογα [1 ΟΓἢ 115. δὲ. νἱ 8, οἱ\nγϑιίοῃθ, οἱ βαρίϑηιία, δὲ οιηηΐθιι8 Βοηΐ8, « π|15 Ἰδοῦ\n\n35 5. ΟΒΕΘΟΆΙ! ΝΎΒΘΒΕΝΙ 24\nυἱμᾶ πδίαγα, δαὶ οἰΐδπι οἰ ΘΓ Ϊ 86, ορογίοῦδι οπιοΐβο Α ἐπὶ τὸ Θεῖον χαραχτηριζόντων ἡ ἀπαρίθμησις, χαὶ\n\nδἰ οἱ ἱποίίδπι οοφποβοοῦεῖ ἰὰ αυοὰ 65ὲ διιρτγοίηαπι, οἱ\n\nὅσα περὶ τούτων ἱστοριχώτερον ὁ Μωσῆς διεξέρχεται,\nἐν διηγήσεως εἴδει δόγματα ἡμῖν παρατιθέμενος, τῆς\nτοιαύτης ἔχεται διδααχαλίας. γὰρ παράδεισος\nἐχεῖνος, καὶ ἡ τῶν καρπῶν ἰδιότης, ὧν ἡ βρῶσις οὐ\nγαστρὸς πλησμονὴν, ἀλλὰ γνῶσιγ χαὶ ἀϊδιότητα ζωῆς\n«ροτεθεωρημένοις περὶ τὰν ἄνθρωπον ὡς ἀγαθῆς\nπε χαὶ ἐν ἀγαθοῖς οὔσης χαταρχὰς ἡμῖν τῆς φύσεως.\n\nμι. ΒΟΙΏΟ οογμδίυγ, 0] δηΐπὶ ὁδί ἰογπδ ὁϊ-\nεἰμ δια υὰο ἰπ διυΐϊα ὕδὶ φεηϊυάϊηυμι\nφί βδίυγδη ἰηφοοίδίυν, οχἰδιϊπιδ οΐῖ δὲ ΡΟ0886 ΟΥ̓6Γ-\nφιοὰ εδβἰ ὁοηδουεηδ οἱ οοπδοηίϑηοιπι ἀοἤεοίδι\n\n8188 ον οἱ ᾿ιδδο ΠΟ ΐ5 πυπο δἀβίηϊ, οἱ ἀδβογιΐ 5ἱ-\n45861 δοιηΐποι ἴοοὶ!, φυΐψας δάπίηἰουϊυπι οἱ ὁ0\nεἰδηιδϑἰπηιαπι, [118, ᾿ἰπφυᾶπι, ρσγαϊία αυϑ ἰ 60 ὁ0η-\nξυμ ομείποδι, οἱ ᾳυοά 811 δυὶ ᾿υτὶ5 οἱ ἰθαυὶ ἀνθ -\n4ιυοά εἰδὶ ἱπιρεγαγοῖ, οἱ ἀσιηΐῃο πιϊπίπιθ 6586ὶ 800\n\n᾿Αλλ' ἀντιλέγει τυχὸν τοῖς εἰρημένοις ὁ πρὸς τὰ\nπαρόντα βλέπων, καὶ οἴεται διελέγχειν τὸν λόγον\nοὐκ ἀληθεύοντα, τῷ μὴ ἐν ἐχείνοις νῦν, ἀλλ᾽ ἐν\nπᾶσι σχεδὸν τοῖς ὑπεναντίοις ὁρᾶσθαι τὸν ἄνθρω-\nπον. Ποῦ γὰρ τῆς ψυχῆς τὸ θεοειδές; πηῦ δὲ\nἡ ἀπάθεια τοῦ σώματος ; Ποῦ τῆς ζωῆς τὸ ἀΐδιον :\nὨχύμορον, ἐμπαθὲς, ἐπίκηρον, πρὸς πᾶσαν παθημά-\nχαὶ τὰ τοιαῦτα λέγων χαὶ κατατρέχων τῆς φύσεως,\nἀνατρέπειν τὸν ἀποδοθέντα περὶ τοῦ ἀνθρώπου λόγον\nοἰήσεται. ᾿Αλλ᾽ ὡς ἂν μηδαμοῦ τοῦ ἀχολούθου ὁ λόγος\nπαρατραπείη, καὶ περὶ τούτων ἐν ὀλίγοις διαληψόμεθα.\nΤὸ νῦν ἐν ἀτόποις εἶναι τὴν ἀνθρωπίνην ζωὴν, οὐχ\nἱκανός ἐστιν ἔλεγχος, τοῦ μηδέποτε τὸν ἄνθρωπον ἐν\nἀγαθοῖς γεγενῆσθαι. Ἐπειδὴ γὰρ Θεοῦ ἔργον ὁ ἄνθρω-\n“τος, τοῦ δι᾽ ἀγαθότητα τὸ ζῶον τοῦτο παραγαγόντος εἰς\nγένεσιν, οὐκ ἄν τις εὐλόγως οὗ ἡ αἰτία τῆς συστάσεως\nἀγαθότης ἐστὶ χαβυποπτεύσειεν. ᾿Αλλ᾽ ἕτερόν ἔστιν\nαἴτιον, τοῦ ταῦτά τε νῦν περὶ ἡμᾶς εἶναι, καὶ τῶν\nπροτιμοτέρων ἐρημωθῆναι, ᾿Αρχὴ δὲ πάλιν χαὶ πρὸς\nτοῦτον ἡμῖν τὸν λόγον, οὐχ ἔξωθεν τῆς τῶν ἀντιλεγόν-\nτῶν ἐστὶ συγχαταθέσεως. Ὁ γὰρ ἐπὶ μετουσίᾳ τῶν\nσει, ὡς ἂν δι᾽ ἑχάστου πρὸς τὸ ὅμοιον ἣ ὄρεξις φέροιτο,\nοὐχ ἂν τοῦ χαλλίστου χαὶ τιμιωτάτου τῶν ἀγαθῶν\nἀπεστέρησε, λέγω δὴ τῆς κατὰ τὸ ἀδέσποτον χαὶ αὖτ-\nἐπεστάτει ζωῇ, διεψεύσθη ἂν ἡ εἰχὼν χατ᾽ ἐχεῖνο τὸ\nμέρος, ἀλλοτριωθεῖσα τῷ ἀνομοίῳ πρὸς τὸ ἀρχέτυ-\nπον. Τῆς γὰρ βασιλευούσης φύσεως ἡ ἀνάγχαις τισὶ\nζοιτο; Οὐχοῦν τὸ διὰ πάντων πρὸς τὸ Θεῖον ὡμοιω-\nμένον ἔδει πάντως ἔχειν ἐν τῇ φύσει τὸ αὐτοχρατὲς\nκαὶ ἀδέσποτον, ὥστε ἄθλον ἀρετῆς εἶναι τὴν τῶν\nἀγαθῶν μετουσίαν. Πόθεν οὖν, ἐρεῖς, ὁ διὰ πάντων\nτοῖς καλλίστοις τετιμημένος, τὰ χείρω τῶν ἀγαθῶν\nἀντηλλάξατο ; Σαφὴς δὲ χαὶ ὁ περὶ τούτον λόγος. Οὐ-\nἔσχεν \" ἧ γὰρ ἂν ἔξω μέμψεως ἣν ἡ καχίᾳ, Θεὸν ἐαυ-\nσυνιστάμενον, ὅταν τιᾷ ἀπὸ τοῦ χαλοῦ γένηται τῆς\nψυχῆς ἀναχώρησις. Καθάπερ γὰρ ἡ ὅρασις φύσεώς\nἐστιν ἐνέργεια\" ἡ δὲ πήρωσις, στέρησίς ἐστι τῆς φυ-\nσιχῆς ἐνεργείας “οὕτως χαὶ ἢ ἀρετὴ πρὸς τὴν καχίᾷν\nἀνθέστηχεν. Οὐ γὰρ ἔστιν ἄλλην καχίας γένεσιν ἐν»\n\n40 ΟΚΑΤΙΟ ΟΑΤΕΟΒΕΤΙΟΑ. Ε᾽Ὶ\nνοῆσαι, ἣ ἀρετῆς ἀπουσίαν. “Ὥσπερ γὰρ τοῦ φωτὸς Δ ΝΠ 8 τη2 ογμιΒ ἰβἰυμι ἀσχὶ! οχ Βεἰ νοϊαμίδιο.\n\nὑφαιρεθέντος ὁ ζόφος ἐπηχολούθησε, παρόντος δὲ οὐχ\nἔστιν \" οὕτως ἕως ἂν ἧ τὸ ἀγαθὸν ἐν τῇ φύσει, ἀν-\nὑπαρχτόν ἐστι: χαθ᾽ ἑαυτὸ ἡ χαχία \" ἡ δὲ τοῦ χρείτ-\nτονος ἀναχώρησις, γίνεται τοῦ ἐναντίου γένεσις, Ἐπεὶ\nοὖν τοῦτο τῆς αὐτεξουσιότητός ἐστι τὸ ἰδίωμα, τὸ χατ᾽\nἐξουσίαν ἀναιρεῖσθαι τὸ χαταθύμιον, οὐχ ὁ Θεός σοι\nτῶν παρόντιον ἐστὶν αἴτιος χαχῶν, ἀδέσποτόν τε χαὶ\nἄνετόν σοι χατασχευάσας τὴν φύσιν, ἀλλ᾽ ἡ ἀδουλία\n«τὸ χεῖρον ἀντὶ τοῦ χρείττονος προελομένη.\n\nξοηβἰβίθ8, 48 πο [ὑδγὶϊ 4| η0 8 Ἀπάμμϑ γϑοθβθιβ\n80 6 ᾳυοὰ Ὀορυτ) 6ϑὶ οἱ μβοπρείια. υοιμοάο\nΘμΐπὶ υἶβαβ 6δὲ πδίμιτα ΘρογΔΙΪο ; ΟΥ̓ ΠΔΒ δυΐθηι θ8ὲ\n\nΚΕΦΑΛ. (ζ΄.\n\nΖητεῖς δὲ χαὶ τὴν αἰτίαν τυχὸν τῆς κατὰ τὴν βου-\nλὴν διαμαρτίας\" εἰς τοῦτο γὰρ ἡ ἀχολουθία τῶν λό-\nλογον εὑρεθήσεται, ἢ χαὶ τοῦτο σαφηνίσει τὸ ζήτημα.\nΤοιοῦτόν τινα λόγον παρὰ τῶν Πατέρων διεδεξάμεθα᾽\nἔστι δὲ ὁ λόγος, οὐ μυθώδης διήγησις, ἀλλ᾽ ἐξ αὐτῆς\n«ἧς φύσεως ἡμῶν τὸ πιστὸν ἐπαγόμενος\" Διπλῇ τίς\nἐστιν ἐν τοῖς οὖσι χατανόησις, εἰς τὸ νοητόν τε χαὶ\nαἰσθητὸν τῆς θεωρίας διῃρημένης. Καὶ οὐδὲν ἂν παρὰ\n«αῦτα χαταληφθείη ἐν τῇ τῶν ὄντων φύσει, τῆς\nδιαιρέσεως ταύτης ἕξω φερόμενον. Διήρηται δὲ ταῦτα\nπρὸς ἄχληλα πολλῷ τῷ μέσῳ, ὡς μήτε τὴν αἰσθητὴν\nἐν τοῖς νοητοῖς εἶναι γνωρίσμασι, μήτε ἐν τοῖς αἰσθη-\n\nΘΑΡΌΤ ΥἹ.\n\nυδηγάδη ἰϑἰεην ἰηνθηΐπηυδ ογαι πο, δὲ ϑαξοῖι\n\nραχτηρίζεσθαι, Ἢ μὲν γὰρ νοητὴ φύσις, ἀσώματόν Ο ἀυπὶ ξὺν ἰπι6 Ἰφαπιίαπι, ποο αυδ ἱπιεϊ ᾳοπιία ρεῦ-\n\n«ι χρῆμά ἐστι χαὶ ἀναφὲς χαὶ ἀνείδεον. Ἡ δὲ αἱ-\nσθητὴ κατ᾽ αὐτὸ τὸ ὄνομα, ἐντός ἐστι τῆς διὰ τῶν\nαἰσθητηρίων χατανοήσεως, ᾿Αλλ᾽ ὥσπερ ἐν αὐτῷ τῷ\nαἰσθητῷ χόσμῳ πολλῆς πρὸς ἄλληλα τῶν στοιχείων\nοὔσης ἐναντιώσεως, ἐπινενόηταί τις ἀρμονία διὰ τῶν\nἐναντίων ἀρμοζομένη παρὰ τῆς τοῦ παντὸς ἐπιστα-\nτὴν συμφωνία τῆς χτίσεως, οὐδαμοῦ τῆς φυσιχῆῇς\nἐναντιότητος τὸν τῆς συμπνοίας εἱρμὸν διαλυούσης,\nχατὰ τὸν αὐτὸν τρόπον χαὶ τοῦ αἰσθητοῦ πρὸς τὸ\nἀνάχρασις, ὡς ἂν πάντα τοῦ χαλοῦ χατὰ τὸ ἴσον μετ-\nἐχοι, χαὶ μηδὲν τῶν ὄντων ἀμοιροίη τῆς χρείττονος\nφύσεως. Διὰ τοῦτο τὸ μὲν χατάλληλον τῇ νοητῇ φύσει\n\nοἰρίυμθιν ἱπίο Ρ 86η5 18, δοὰ υἱγδᾷυθ [ογιηδην οἱ\nἄδη Ἱποογρογοᾶ, οἱ ἰπι80ι 58, οἱ ἰπίογπιβ. β6ῃ δ 15\nοοῃείπῃδίυν οἱ δρίδίυγ ρὲ σοηίγαγία ; οἱ ἰϊᾶ υηΐ-\n\nχωρίον, ἡ λεπτὴ, λογικὴ καὶ εὐχίνητός ἐστιν οὐσία, 1) βαρίΘπέϊα βὲ ψιιϑάδπι Θοπιλπιίδιίο οἱ οοπογοίίο, υἱ\n\nζοντι τῆς φύσεως πρὸς τὸ νοητὸν τὴν συγγένειαν.\nΠρομηθείᾳ δὲ χρείττονε πρὸς τὴν αἰσθητὴν φύσιν\nδὲν ἀπόδλητον εἴη τῆς χτίσεως, χαθώς φησιν ὁ\n᾿Απόστολος, μηδὲ τῆς θείας χοινωνίας ἀπόχληρον.\nτὸν ἄνθρωπον μίγμα παρὰ τῆς θείας ἀναδείκνυται\nφύσεως, χαθὼς διδάσχει τῆς χοσμογενείας ὁ λόγος.\nΔαδὼν γὰρ, φησὶν, ἁ Θεὸς χοῦν ἀπὸ τῆς γῆς, τὸν\n\n61 Τιημοίῃ. ιν, ἅ.\n\nφυϊοῦγυπι οἱ βοπθβίιη), οἱ ὁΧ 118 408: διηῖ ὨἰΠ1] 5ἱῖ\n\n91 5. ΟΒΕΦΟΗ͂ΙΙ ΝΎΞΒΕΝΙ ᾿ 98\n\n«οπηυηίοηΐδ. ΕΔ ἀδ οδι8ᾶ, οχ 60 αυοὰ γοτγεϊρίιυγ Α ἄνθρωπον ἔπλασε' καὶ διὰ τῆς ἰδίας ἐμπνεύσεως\n\nδῖλ8 ογαϊπαία, υἱ ἰοουπὶ ογγοϑίγοπὶ σοηϊἰπογοὶ οἱ\n\nεἐπαρθείη τῷ θείῳ τὸ γήϊνον, χαὶ μία τις κατὰ τὸ\nὁμότιμον διὰ πάσης τῆς χτίσεως ἡ χάρις διήχοι, τῆς\nχάτω φύσεως πρὸς τὴν ὑπερχόσμιον συγχιρναμένης.\nἘπεὶ οὖν τῆς νοητῆς χτίσεως προῦὔποστάσης, χαὶ\nἑχάστης τῶν ἀγγελιχῶν δυνάμεων πρὸς τὴν τοῦ παν-\nτὸς σύστασιν ἐνεργείας τινὸς παρὰ τῆς τῶν πάντων\nμις ἡ τὸν περίγειον τόπον συνέχειν τε χαὶ περιχρα-\nτεῖν τεταγμένη, εἰς αὐτὸ τοῦτο δυναμωθεῖσα παρὰ\nτῆς τὸ πᾶν οἰκονομούσης δυνάμεωτ᾽ εἶτα χατεσχευάσθη\nπὸ γήϊνον πλάσμα τῆς ἄνω δυνάμεως ἀπειχόνισμα \"\nτοῦτο δὲ τὸ ζῶον ὁ ἄνθρωπος \" καὶ ἦν ἐν αὑτῷ τὸ\nθεοειδὲς τῆς νοητῆς φύσεως χάλλος, ἀῤῥήτῳ τινὶ\n\nτηἰηἰβιγαί ; οἱ ἀδίπάα 6β86ὶ οοπάϊιυπι ἰογτοβίγα 18\n\nἀνεχτὸν ὁ τὴν περίγειον οἰχονομίαν λαχὼν, εἰ ἐκ τῆς\nπρὸς τὴν ὑπερέχουσαν ἀξίαν ὡμοιωμένη. Τὸ δ᾽ ὅπερ\nἐπὶ τὸ πάθος χατεῤῥύη τοῦ φθόνου, ὁ ἐπὶ μηδενὶ χαχῷ\nχτισθεὶς παρὰ τοῦ τὸ πᾶν ἐν ἀγαθότητι συστησα-\nμένον, τὸ μὲν δι᾽ ἀχριθείας διεξιέναι, οὐ τῆς παρού-\nὀλίγου τοῖς ἀπειθεστέροις παραθέσθαι τὸν λόγον\n\nΜιγίαιίβ δηΐπι δἰ ὙΠ δἰ δὲ Ἰηνίοοπι δἀνεγεϑηιίαπι α Τῆς γὰρ ἀρετῆς καὶ τῆς χαχίας οὐχ ὡς δύο τινῶν\n\n418 ΘΟΓΠΔΠΙΟΓ ΟΟΠΒίβίθγα : δϑὰ αιοπιοάο 20 60\n\"6108: δὲ φυοιποάο ἀϊοίνι5 ἃ νἷϑιι ἰδηᾳιϑιη\n\nΦΟηγοΓβἰοηθῖη, πηι διϊοποῖῃ οἱ δἰ! ογδιοηθιῃ ; αυϊά-\n8 ἰά χιοά 681 Ὀοηυι οἱ διιρίαπι, οἱ 80 ἰηνιΐα\nἀἴαμ!. Οσπδίαι δυΐοπι οὐ) \"5 061 γοὶ ρει μοΡΙΌΠΙ 6650\n\nχαθ' ὑπόστασιν φαινομένων, ἡ ἀντιδιαστολὴ θεωρεῖ-\nται\" ἀλλ' ὥσπερ ἀντιδιαιρεῖται τῷ ὄντι τὸ μὴ ὃν, καὶ\nοὐχ ἔστι καθ᾽ ὑπόστασιν εἰπεῖν τὸ μὴ ὃν ἀντιδιαστέλ-\nλεσθαι πρὸς τὸ ὃν, ἀλλὰ τὴν ἀνυπαρξίαν ἀντιδιαιρεῖ-\nσθαι λέγομεν πρὸς τὴν ὕπαρξιν \" κατὰ τὸν αὑτὸν\nτρόπον χαὶ ἡ χαχία τῷ τῆς ἀρετῆς ἀντικαθέστηχε\nλόγῳ, οὐ καθ᾽ ἑαυτήν τις οὖσα, ἀλλὰ τῇ ἀπουσίᾳ νοου-\nμένη τοῦ χρείττονος \" καὶ ὥσπερ φαμὲν ἀντιδιαιρεῖ-\nσθαι τῇ ὁράσει τὴν πήρωσιν, οὐ καθ᾽ ἑαυτὴν οὖσαν\nἐν τῇ φύσει τὴν πήρωσιν, ἀλλὰ προλαδούσης ἕξεως\nστέρησιν \" οὕτω καὶ τὴν καχίαν ἐν τῇ τοῦ ἀγαθοῦ\nδιαχωρήσει τῆς ἀκτῖνος ἐπισυμδαίνουσαν. Ἐπειδὴ\nποίνυν ἡ ἄχτιστος φύσις, τῆς χινήσεως τῆς κατὰ τρο-\nπὴν καὶ μεταδολὴν καὶ ἀλλοίωσίν ἔστιν ἀνεπίδεχτος \"\nπᾶν δὲ τὸ διὰ χτίσεως ὑποστὰν, συγγενῶς πρὸς τὴν\nἀλλοίωσιν ἔχει διότι χαὶ αὐτὴ τῆς χτίσεως ἡ ὑπό-\nστασις, ἀπὸ ἀλλοιώσεως ἤρξατο, τοῦ μὴ ὄντος εἰς τὸ\nεἶναι θείᾳ δυνάμει μετατεθέντος “ χτιστὴ δὲ ἦν καὶ\nἡ μνημονευθεῖσα δύναμις, αὐτεξουσίῳ κινήματι τὸ\nδοχοῦν αἱρουμένη, ἐπειδὴ πρὸς τὸ ἀγαθόν τε χαὶ\nἄφθονον ἐπέμυσε νόημα, ὥσπερ ὁ ἐν ἡλίῳ τοῖς βλεφά-\nαὐτῷ τῷ μὴ θελῆσαι τὸ ἀγαθὸν νοῆσαι, τὸ ἐναντίον\nτῷ ἀγαθῷ κατενόησε, τοῦτο δέ ἐστιν ὁ φθόνος. Ὁμο-\nλογεῖ δὲ παντὸς πράγματος ἀρχὴν τῶν μεθ᾽ ἑαυτὴν\nχατὰ τὸ ἀκόλουθον ἐπισυμθαινόντων αἰτίαν εἶναι “\nοἷον τῇ ὑγείᾳ, τὸ εὐεχτεῖν, τὸ ἐργάξεσθαι, τὸ χαθ᾽\nἡδονὴν βιοτεύειν\" τῇ δὲ νόσῳ, πὸ ἀσθενεῖν, τὸ ἀν-\nενέργητον εἶναι, τὸ ἐν ἀηδία τὴν ζωὴν ἔχειν \" οὕτω\n\n99 ΟἈΆΤΙΟ ΟΑΤΕΟΠΕΤΙΟΑ. 80\nχαὶ τὰ ἄλλα πάντα ταῖς οἰχείαις ἀρχαῖς κατὰ τὸ Α Οδυ5λπι ΘΟΥΌΠΙ 408 ροΟδὲ 86 ΟΣ ζοπβοσιδμιὶ δαί -\n\n᾿ἀχόλουθον ἕπεται. Ὥσπερ οὖν ἡ ἀπάθεια τῆς χατ'\nἀρετὴν ζωῆς ἀρχὴ καὶ ὑπόθεσις γένεται, οὕτως ἡ διὰ\nτοῦ φθόνου γινομένη πρὸς χαχίαν ῥοπὴ, τῶν μεθ᾽\nἘπειδὴ γὰρ ἅπαξ πρὸς τὸ χαχὸν τὴν ῥοπὴν ἔσχεν ὁ\nτῇ ἀποστροφῇ τῆς ἀγαθότητος ἐν ἑαυτῷ γεννήσας\nτὸν φθόνον, ὥσπερ λίθος ἀχρωρείας ἀποῤῥαγεὶς ὑπὸ\nτοῦ ἰδίου βάρους πρὸς τὸ πρανὲς συνελαύνεται,\nοὕτω χἀχεῖνος τῆς πρὸς τὸ ἀγαθὸν συμφυΐας ἀπο-\nσπασθεὶς, καὶ πρὸς χαχίαν βαρήσας χαὶ χατανεύσας,\nαὐτομάτως οἷόν τινι βάρει πρὸς τὸν ἔσχατον τῆς\nπονηρίας ὄρον συνωσθεὶς ἀπηνέχθη, χαὶ τὴν διανοη-\nτιχὴν δύναμιν ἣν εἰς τὴν συνέργειαν τῆς τοῦ χρείτ-\nτόνος μετουσίας ἔσχε παρὰ τοῦ χτίσαντος, ταύτην εἰς\n\nΡγϊποὶρίαπι οἱ Γππάδημοηϊυπι νἱΐξ ἀρϑηάβ εχ υἱγ-\nἀἴπιγ, [τᾶ οιίαπι 116 ἀνυϊδυβ ἃ σοπροπογδία δὰ\n\nεὕρεσιν τῶν χατὰ κχαχίαν ἐπινοουμένων συνεργὸν Β νοπιιπὶ δοπϑρίγδίΐοπα, οἱ δὰ νἱμαπὶ φγανδίιβ ἃς\n\nποιησάμενος, εὐμηχάνως διέρχεται δι᾽ ἀπάτης τὸν\nαὐτόχειραᾳ. Ἑπειδὴ γὰρ διὰ τῆς θείας εὐλογίας\nδυναμωθεὶς ὁ ἄνθρωπος, ὑψηλὸς μὲν ἣν τῷ ἀξιώματι\"\nβασιλεύειν γὰρ ἐτάχθη τῆς γῆς τε καὶ τῶν ἐπ᾽ αὐτῆς\nπάντων \" χαλὸς δὲ τὸ εἶδος, ἀπειχόνισμα γὰρ τοῦ\nἀρχετύπου ἐγεγόνει χάλλους \" ἀπαθὴς δὲ τὴν φύσιν,\n«οὔ γὰρ ἀπαθοῦς μίμημα ἦν \" ἀνάπλεως δὲ παῤ-\nῥησίας, αὐτῆ: χατὰ πρόσωπον τῆς θείας ἐμφανείας\nχατατρυφῶν - ταῦτα δὲ τῷ ᾿Αντιχειμένῳ τοῦ χατὰ τὸν\n\nβίᾳ δυνάμεως κατεργάσασθαι τὸ χατὰ γνώμην οὐχ\nοἷός τε ἦν ὑπερίσχυε γὰρ ἡ τῆς εὐλογίας τοῦ Θεοῦ\nδύναμις τῆς τούτου βίας διὰ τοῦτο ἀποστῆσαι τῆς\nάλωτος αὐτῷ πρὸς τὴν ἐπιδουλὴν κατασταίη. Καὶ\nὥσπερ ἐπὶ λύχνου τοῦ πυρὸς τῆς θρυαλλίδος περι-\nτὴν φλόγα ὕδωρ ἐμμίξει ἐν τῷ ἐλαίῳ, καὶ διὰ τῆς\nἐπινοίας ταύτης ἀμαυρώσει τὴν φλόγα \" οὕτως δι᾽\nἀπάτης τῇ προαιρέσει τοῦ ἀνθρώπου τὴν χαχίαν ἐμ-\nμίξας ὁ ᾿Αντιχείμενος, σδέσιν τινὰ καὶ ἀμαύρωσιντῆς\nεὐλογίας ἐποίησεν. Ἧς ἐπιλειπούσης, ἐξ ἀνάγχης τὸ\nἀντικείμενον ἀντεισέρχεται. ᾿Αντέχειται δὲ τῇ ζωῇ\nμὲν ὁ θάνατος, ἡ ἀσθένεια δὲ τῇ δυνάμει, τῇ εὐλογίᾳ\nδὲ ἡ χατάρα, τῇ παῤῥησίᾳ δὲ ἡ αἰσχύνη, χαὶ πᾶσι\nτοῖς ἀγαθοῖς τὰ κατὰ τὸ ἐναντίον νοούμενα. Διὰ τοῦτο\nἐν τοῖς παροῦσι χαχοῖς ἔστι νῦν τὸ ἀνθρώπινον,\n\nσΟὨΡυΪδυ8 ἀεϊδία5 [1 δὰ οχίγοπιυτι τονπηίπιιπι ἢ\"\nοἱ δὶ 6ββοὶ μοιηϊοἰ ἀδ. (),αἱὰ δεΐτ ΠοπιῸ σΟη ἢ Γηδίι8\nοἱ σογγομβογϑῖιβ ΡῈ ἀϊνίηδημ νεποαϊοιἰοποίη δηιρία\nδὰ (δοίθπι οαπὶ [)60 οἱ ἀρράγϑηίδ ἰοφυδπάϊ νοϊυρίαίο\nΥυἱγῖθυβ; Ργορίεγθα τηϑοἰηϑίιγ αἱ οὐ ἀυύθυοδὶ ἃ\nτηϊβοοῖ, οἱ δὰ γδιΐοπε ἤΠαπιπιδιῃ ἐδ υΐϊοπι γϑάα !. οἱ\nανδηίϊάδηι : ἰΐὰ δάνογβαγιϑ, σα ᾿ἰθαγο δε το\n\nπαρασχούσης.\n\nξυδγοῖιν οἱ δναποδοογοὶ θομδ εἰο. θΘυὰ ἀδἤείϊθηϊο,\n\nἀεαϊ δεῖ οἱ οορλβίοηαπι.\nΚΕΦΑΛ. Ζ'.\n\nΚαὶ μηδεὶς ἐρωτάτω, εἰ προειδὼς τὴν ἀνθρωπίνην\nσυμφορὰν ὁ Θεὸς τὴν ἐκ τῆς ἀδουλίας αὐτῷ συμ-\nθησομένην, ἦλθεν εἰς τὸ χτίσαι τὸν ἄνθρωπον, ᾧ τὸ\nμὴ γενέσθαι μᾶλλον ἴσως, ἦ τὸ ἐν χαχοῖς εἶναι,\nλυσιτελέστερον ἦν. Ταῦτα γὰρ οἱ τοῖς Μανιχαϊχοῖς\nδόγμασι δι᾽ ἀπάτης πχρασυρέντες εἰς σύστασιν τῆς\nἑαυτῶν πλάνης προδάλλουσιν, ὡς διὰ τοῦτο πονηρὸν\nεἶναι τὸν τῆς ἀνθρωπίνης φύσεως χτίστην ἀποδει-\n\nΘΑΡΌΤ ΎΥΙΙ.\n\nΘΟη51 10, 24] ογοαηάυπι ποπιϊηθπι δοοδεϑοσίῖ, οὶ\n\n.. 8. ΟΘΒΆΕΟΘΟΘΆΙ ΝΎΞΒΕΝΙ 54\nηυω βαηϊ, πἰ μὲ! ἰφῆογᾶι : δδὲ δυίδπὶ δόο ἰῃ π|8 18.: Α χνύοντες. Εἰ γὰρ ἀγνοεῖ μὲν τῶν ὄντων ὁ Θεὸς οὖ-\n\nοι υἱΐχυο δαϊνα οτὶξ γαὶΐο 1)λεΐ βοπίιδιϊβ, δἱ \"ο-\nἘχ θ080 6δὲ Οραγαιϊο, πιΐβεγα ἰδς υἱία οἱ οδάιοϑ,\nδρίοἰδωιίογθβθ, δρογί οοσπυηίυν ἐπηθϑοῖ]α, οἱ φυ0-\nἄμ; βοὰ πηεῆίθ δθάμιοια Ὁ [18 4 ἀρρδγθηὶ ἐχ-\n\nτιδίαπι ρῈῦ 66 δἰίι πὶ 6ϑὶ ὀχίγα ἢ ΡΕγᾶπὶ δυυϊγἰϊ οἷ6-\n\nδὲν, ἐν χαχοῖς δὲ ὁ ἄνθρωπος \" οὐχέτ᾽ ἂν ὁ τῆς ἀγα-\nθότητος τοῦ Θεοῦ διασώζοιτο λόγος, εἴπερ ἐν χαχοῖς\nμέλλοντα τὸν ἄνθρωπον ζήσεσθαι πρὸς τὸν βίον\nπαρήγαγε. Ἐῤ γὰρ ἀγαθῆς φύσεως ἡ χατὰ ἀγαθὸν\nἐνέργεια πάντως ἐστὶν, ὁ λυπηρὸς οὗτος χαὶ ἐπίχηρος\nβίος οὐκέτ᾽ ἂν, φησὶν, εἰς τὴν τοῦ ἀγαθοῦ δημι-\nουργίαν ἀνάγοιτο - ἀλλ᾽ ἕτερον χρὴ τῆς τοιαύτης\nῥεπῶς ἔχει. Ταῦτα γὰρ πάντα χαὶ τὰ τοιαῦτα, τοῖς\nμὲν ἐν βάθει, χαθάπερ τινὰ ψευδοποιὸν βαφὴν τὴν\nαἱρετιχὴν παραδεδεγμένοις ἀπάτην, ἰσχύν τινα διὰ\n«ἧς ἐπιπολαίου πιθανότητος ἔχειν δοχεῖ \" τοῖς δὲ\nδιορατιχωτέροις τῆς ἀληθείας σαθρὰ ὄντα, καὶ πρό-\nχειρον τὴν τῆς ἀπάτης ἀπόδειξιν ἔχοντα, σαφῶς καθ-\nορᾶται. Καί μοι δοχεῖ χαλῶς ἔχειν τὸν ᾿Απόστολον\nἐν τούτοις συνήγορον τῆς χατ᾽ αὐτὸν παρηγορίας\nπροστήσασθαι. Διαιρεῖ γὰρ ἐν τῷ πρὸς Κορινθίους\nλόγῳ τάς τε σαρχώδεις, καὶ τὰς πνευματιχὰς τῶν\nψυχῶν καταστάσεις \" δειχνὺς, οἶμαι, διὰ τῶν λεγο-\nμένων, ὅτι οὐ δι᾽ αἰσθήσεως τὸ χαλὸν ἣ τὸ χαχὸν\nπροπήχει χρίνειν, ἀλλ᾽ ἔξω τῶν χατὰ τὸ σῶμα φαι-\nνομένων τὸν νοῦν ἀποστήσαντα, αὐτὴν ἐφ᾽ ἑαυτῆς τοῦ\nχαλοῦ τε χαὶ τοῦ ἐναντίου διαχρίνειν τὴν φύσιν. Ὁ\nγὰρ πνευματιχὸς, φησὶν, ἀνγαχρίγει τὰ πάντα.\nΤαύτην οἶμαι τὴν αἰτίαν τῆς τῶν δογμάτων τούτων\nμυθοποιίας, τοῖς τὰ τοιαῦτα προφέρουσιν ἂν γεγενῇ-\nσθαι, ὅτι πρὸς τὸ ἡδὺ τῆς σωματικῆς ἀπολαύσεως, τὸ\nἀγαθὸν ὁριζόμενοι, διὰ τὸ πάθεσι χαὶ ἀῤῥωστήμασιν\nὑποχεῖσθαι χατ᾽ ἀνάγχην τὴν τοῦ σώματος φύσιν\nσύνθετον οὖσαν χαὶ εἰς διάλυσιν ῥέουσαν, ἐπαχολου-\nαἴσθησιν, πονηροῦ τὴν ἀνθρωποποιίαν ἔργον εἶναι\nγομίζουσιν. Ὡς εἴγε πρὸς τὸ ὑψηλότερον ἔθδλεπεν\nαὐτοῖς ἢ διάνοια, καὶ τῆς περὶ τὰς ἡδονὰς διαθέσεως\nτὸν νοῦν ἀποικίσαντες, ἀπαθῶς ἐπεσχόπουν τὴν τῶν\nπονηρίαν φήθησαν. Πονηρία δὲ πᾶσα ἐν τῇ τοῦ ἀγα-\nθοῦ στερήσει χαραχτηρίζεται, οὐ χαθ᾽ ἑαυτὴν οὖσα,\nοὐδὲ χαθ᾽ ὑπόστασιν θεωρουμένη. Καχὸν γὰρ οὐδὲν\nεἶναι τὸ ἀγαθὸν οὕτω χατονομάζεται. Τὸ δὲ μὴ ὃν,\nοὐχ ὑφέστηχε\" τοῦ δὲ μὴ ὑφεστῶτος δημιουργὸς ὁ\nτῶν ὑφεστώτων δημιουργὸς οὐχ ἔστιν. Οὐχοῦν ἕξω\n\nεἷς θοπυπι. Θαοὰ δυΐίοπι ποι 6δί, ποη οοπβίδιι!. Β τῆς τῶν χαχῶν αἰτίας ὁ Θεὸς, ὁ τῶν ὄντων, οὐχ ὁ τῶν\n\nἕἄυπ8 ἢ0ῃ 68] θ686, 4υἱ οί ογοδίου οἱ οὔδοῖοῦ δογιιπὶ\nἸμαϊοανί, ἤθη 6᾽05 ῥγίναιοποπι ; ὈΟΠδ6 Οἰδοι οι 8\nἰδὲ νἱάδγοίιγ, ᾿τΔῃ πὶ 5.0 5 θη 8 παΐιγαμα, [3η-\n\nμὴ ὄντων ποιητὴς ὧν, ὁ τὴν ὄρασιν οὐ τὴν πήρωσιν\nδημιουργῆσας, ὁ τὴν ἀρετὴν οὐ τὴν στέρησιν αὐτῆς\nἀναδείξας ἄθλον τῆς προαιρέσεως, τὸ τῶν ἀγαθῶν\nἀνάγκῃ τινὶ βιαίᾳ πρὸς τὸ ἑαυτῷ δοχοῦν ὑποζεύξας\nτὴν ἀνθρωπίνην φύσιν, καθάπερ τι σχεῦος ἔμψυχον\nἀχουσίως πρὸς τὸ καλὸν ἐφελχόμενος. Εἰ δὲ τοῦ φω-\nἐπιδάλλοι τοῖς βλεφάροις τὴν ὅρασιν, ἕξω τῆς τοῦ μὴ\nβλέποντος αἰτίας ὁ ἥλιος.\n\nδἰοῃθΏ, 50] πιϊπίπια δὲ οαυθᾶ 6)08 4υΐ ποη δϑβρίοϊξ.\n\nδ ον. αὶ, 18.\n\nΚΈΦΑΛ, Η΄.\n\nΠερὶ τῶν ἀγαναχτούγτων, διὰ τί ἀποθνήσκει ὁ\nἄνθρωπος, τούτου μᾶλ.:ον' ἐπ᾽ εὐεργεσίᾳ τοῦ\nἀνθρώπου τυγχάνοντος, καὶ διὰ τοῦτο ὁ θά-\nγατος.\n᾿Αλλ’ ἀγαναχτεῖ πάντως ὁ πρὸς τὴν ἀνάλυσιν\n\nβλέπων τοῦ σώματος, καὶ χαλεπὸν ποιεῖται τῷ θα-\n\nνάτῳ τὴν ζωὴν ἡμῶν διαλύεσθαι. Οὐχοῦν ἐπισχε-\nψάσθω διὰ τοῦ σχυθρωποῦ τούτου τὴν ὑπερδολὴν\nτῆς θείας εὐεργεσίας. Τάχα γὰρ ἂν μᾶλλον διὰ τού--\nπου προσαχθείη θαυμάσαι τὴν χάριν τῆς περὶ τὸν\nἄνθρωπον τοῦ Θεοῦ χηδεμονίας. Τὸ ζῇν διὰ τὴν χα-\nταθυμίων ἀπόλαυσιν αἱρετόν ἔστι τοῖς τοῦ βίου μετ-\nτῷ τοιούτῳ τὸ μὴ εἶναι τοῦ ἀλγεινῶς εἶναι προτι-\nμότερον χρίνεται. Οὐχοῦν ἐξετάσωμεν εἰ ὁ τῆς ζωῆς\nχορηγὸς πρὸς ἄλλο τι βλέπῃ, χαὶ οὐχ ὅπως ἂν ἐν τοῖς\nχαλλίστοις βιῴημεν. Ἐπειδὴ γὰρ τῷ αὐτεξουσίῳ χι-\nνήματι τοῦ χαχοῦ τὴν χοινωνίαν ἐξεσπασάμεθα, διά\nτῇ φύσει τὸ χαχὸν χαταμίξαντες, χαὶ διὰ «οῦτο\nτῆς κατὰ τὸ ἀπαθὲς νοουμένης μαχαριότητος ἐχπε-\nσόντες, πρὸς τὴν χαχίαν μετεμορφώθημεν᾽ τούτου\nπος εἰς γῆν ἀναλύεται\" ὅπως ἂν τῆς νῦν ἐναπει-\nλημμένης αὐτῷ ῥυπαρίας ἀποχριθείσης, εἰς τὸ ἐξ\nἀρχῆς σχῆμα διὰ τῆς ἀναστάσεως ἀναπλασθείη. Τὸ\nδὲ τοιοῦτον δόγμα ἱστοριχώτερον μὲν, χαὶ δι᾽ αἷνι-\nὙμάτων ὁ Μωσῆς ὑμῖν ἐχτίθεται. Πλὴν ἔχδηλον καὶ\n«ὰ αἰνίγματα τὴν διδασχαλίαν ἔχει. Ἐπειδὴ (ὰρ,\n\nΟΒΑΤΙΟ ΟΑΤΕΘΗΕΤΙΟΑ.\n\nὅδ,\nΟΑΡΌΤ Υ1 .\n\n80] υποπεπὶ οογροτίβ, οἱ σγᾶνθ 6886 ἀυοὶ! φιοὰ πιογίο\nαυοά (γυδηίυγ ἰΐ8 4088 δυπὶ ργαία. οἱ ᾿μοιπάδ.\nἰρδηβίβογεί, οἱ ἰοῆβο ργϑϑίδ 8 ἦι ἀἰοΑἘῸΣ πΟΩ 6686\n\nἀοξπιᾶ μἰβιοτίοα φυϊάθπ), οἱ μὲῦ ὡοηϊμαιδία πορῖβ.\n\nδρίουδπ) οἱ οἰδγαπιὶ παῦεηιϊ ἀοοιτίηδη). Ῥοβιχυδιη\n\nφησὶν, ἂν τοῖς ἀπηγορευμένοις ἐγένοντο οἱ πρῶτοι (; οδίτη, αἰϊ, ἰπ [18 40 ῥγο δἰ τὰ (μδγδωὶ, Γἀθγαπὲ\n\nἄνθρωποι, χαὶ τῆς μαχαριότητος ἐχείνης ἀπεγυ-\nπρωτοπλάστοις ὁ Κύριος\" οὔ μοι δοχεῖ πρὸς τὰ\nτοιαῦτα δέρματα τοῦ λόγου τὴν διάνοιαν φέρων\"\nποίων γὰρ ἀποσφαγέντων χαὶ δαρέντων ζώων ἐπι-\nρισθὲν τοῦ ζώου, νεχρόν ἐστι\" πάντως οἶμαι τὴν πρὸς\nτὸ νεχροῦσθαι δύναμιν, ἢ τῆς ἀλόγου φύσεως ἑξαίρε-\nἐπιδεδληχέναι τὸν τὴν χαχίαν ἡμῶν ἰατρεύοντα, οὐχ\nὡς εἰς ἀεὶ παραμένειν. Ὁ γὰρ χιτὼν, τῶν ἔξωθεν\nἡμῖν ἐπιδαλλομένων ἐστὶ, πρὸς καιρὸν τὴν ἑαυτοῦ\nχρῆσιν παρέχων τοῦ σώματος, οὐ συμπεφυχὼς τῇ\nφύσει. Οὐχοῦν ἐχ τῆς τῶν ἀλόγων φύσεως ἡ νε-\n\nχρότης οἰχονομιχῶς περιετέθη τῇ εἰς ἀθανασίαν χτι- ἢ\n\nσθείσῃ φύσει, τὸ ἔξωθεν αὐτῆς περιχαλύπτουσα,\nοὐ τὸ ἔσωθεν, καὶ τὸ αἰσθητὸν τοῦ ἀνθρώπου μέρος\nδιαλαμδάνουσα, αὐτῆς δὲ τῆς θείας εἰκόνος οὐ προσ-\nαπτομένη. Λύεται δὲ τὸ αἰσθητὸν, οὐχ ἀφανίζεται.\n᾿Αφανισμὴς μὲν γάρ ἔστιν, ἡ εἰς τὸ μὴ ὃν μετα-\nχώρησις \" λύσις δὲ ἡ εἰς τὰ τοῦ χόσμου στοιχεῖα\nπάλιν, ἀφ᾽ ὧν τὴν σύστασιν ἔσχεν, διάλυσις. Τὸ δὲ\nἐν τούτοις γενόμενον οὐχ ἀπόλωλε, κἂν ἐχφεύγῃ τὴν\nχατάληψιν τῆς ἡμετέρας αἰσθήσεως. Ἡ δὲ αἰτία τῆς\n᾿λύσεως δήλη διὰ τοῦ ῥηθέντος ἡμῖν ὑποδείγμα-\nτος. Ἐπειδὴ γὰρ ἡ αἴσθησις πρὸς τὸ παχύ τε καὶ\n\n4 6εη. πὶ, 19.\n\nΡγίπιὶ μομηΐῃθβ, οἱ πυάδιΐ βυηὶ μϑδιυἀΐπα, με -\n(ἰ6η8, υὐ ορίπογ, ἠ6 αὐυβπιοάϊ με ! ἢϑυ8. Θυΐθυδ\nοοφίδίυγ διηἰείυϑ 56ἃἀ αυοπίδπι οἰπηἷβ ρ6 8 Ὁ\nβϑῃϑδίϊθ, ποη ϑυΐθιῃ ΔΌυΪ οί οἱ δνδηθϑβοὶὶ. Ναπι 800-\n\nμαπάϊβ βοῃβί 8, 40 60 δυΐθπι φυοὶ Βοπιιηι οἱ ἢ0-\nβίογοὶ βαθίίυβ ; ἰπ 8 το! 8 ρᾶγβ ποϑβίγὶ, βυ866-»\nΡἰυιθυπὶ οΟπογονΐβϑὸ, οἷ [18 Ἰηᾶπογα, υἱ 6 παὶ\nβίδιη οοηίγο 886 : οἱ ἀδίηα τᾺΓΘ15 ἰη ργίοτγθη) ἢ-\nλυΐοπὶ οἱ σογρογί 6δί φιςβἀἈπ| 50Ο᾽ 648 οἱ ΠΟΠΙΠΙΌΠΪΟ\nΘΑΡΙΠῚ αι ὁχ ρϑοοδίο δχεϊβιιηι δἰδοιϊοπιπι; οἱ\n85] νίτὦ Βεργαίαπι 6556 πιογίθηι ἀϊ οἴ Πηι18 : [(8 οἰ [8π|\nπἰθ 840 ᾿πἀυπιοηίο πιογία! ἢ) ΡΟ πὶ, ΠΟη δἰ η-\n«υοὰ ποη 6β[ σοιῃροϑίτυπι\n\nαυϊάσπι νἱτα δἰ δία πὶ 681 πιραϊοδηπηδηίαηι υἱγίι 15\nδἀπιτίιηϊ ουγϑι] πα πὶ, ᾿π αΐϊθυ8 οἱ δοοί!0η68 οἱ\nεδυϊογία, οἱ δοογθὰ τηθἀϊοαπιοπια Δ] δθηΐι δὰ (0]-\nοἴἶδηι ἀδηιηιαὶ ἴῃ ροδίογαυπι [πΐαγυπὶ [8] οἴ) 46\nνΔηἷθ ΠῊΪΠΔ1Ρ, σγανίδ!δ οἵ Ἄϑρογα ἰηιθηῖλι, οἱ\nἐτϑιΐδινν. Ουοιποιο διΐπιὶ αι! οἰανοβ οἰ νϑγγαο88,\nἀυπὲ ρὲγ βθοι θη ἃ6 τπ5010η6π|, οἱ φασπὶ νδιο εἰ ὁ\n\n5. ΟΚΕΘΟΆΙΙ! ΝΎΘΘΕΝΙ\n\nγήϊνον οἰχείως ἔχει\" χρείττονος ὃὲ καὶ ὑψηλοτέρας\nτῶν περὶ τὸ χαλὸν χρίσεως, ἐν τῇ δοχιμασίᾳ τῶν\nαἰσθήσεων, ἁμαρτηθείσης, τῆς δὲ τοῦ χαλοῦ διαμαρ-\nτίας τὴν τῆς ἐναντίας ἕξεως ὑπόστασιν ἐνεργη-\nσάσης \" τὸ ἀχρειωθὲν ἡμῶν μέρος, τῇ παραδοχῇ τοῦ\nἐναντίου λύεται\" ὁ δὲ τοῦ ὑποδείγματος λόγος τοιοῦ-\nτηχότος μολίδδου. Τὸν δὲ μόλιδδον ἐχχυθέντα πα-\nγῆναι καὶ μένειν ἀπρόσχυτον\" ἀντιποιεῖσθαι δὲ τοῦ\nσχεύους τὸν χεχτημένον᾽ ἔχοντα δὲ τοῦ χεραμεύειν\nτὴν ἐπιστήμην, περιθρύψαι τε τῷ μολίόδῳ τὸ ὅστρα-\nχον, εἴθ᾽ οὕτως πάλιν χατὰ τὸ πρότερον σχῆμα πρὸς\nτὴν ἰδίαν ἑαυτοῦ χρῆσιν ἀναπλάσαι τὸ σχεῦος, χενὸν\nτῆς ἐμμιχθείσης ὕλης γενόμενον. Οὕτως οὖν χαὶ ὁ\nτοῦ ἡμετέρου σχεύους πλάστης, τῷ αἰσθητῷ μέρει,\nτὸ χατὰ τὸ σῶμά φημι, τῆς χαχίας χαταμιχθείσης,\nδιαλύσας τὴν παραδεξαμένην τὸ χαχὸν ὕλην, πάλιν\nἀμιγὲς τοῦ ἐναντίου διὰ τῆς ἀναστάσεως ἀναπλάσας,\nπρὸς τὸ ἐξ ἀρχῆς κάλλος ἀναστοιχειώσει τὸ σχεῦος,\nἘπειδὴ δὲ σύνδεσίς τις χαὶ χοινωνία τῶν κατὰ\nσώματι καί τις ἀναλογία τοῦ σωματιχοῦ θανάτου\nπρὸς τὸν ψυχιχόν ἔστι θάνατον \" ὥσπερ γὰρ ἐν σαρχὶ\nτὸ τῆς αἰσθητῆς χωρισθῆναι ζωῆς προσαγορεύομεν\nθάνατον, οὕτως καὶ ἐπὶ τῆς ψυχῆς τὸν τῆφ ἀληθοῦς\nτίς ἔστι τοῦ χαχοῦ χοινωνία, χαθὼς προείρηται, ἐν\nπρόεισιν εἰς ἐνέργειαν τὸ πονηρόν᾽ διὰ τοῦτο ὁ μὲν\nτῆς διαλύσεως θάνατος, ἐχ τῆς τῶν νεχρῶν δερμάτων\nἐπιδολῖς, τῆς ψυχῆς οὐχ ἄπτεται. Πῶς γὰρ ἂν δια-\nλυθείη τὸ μὴ συγχείμενον ;\n\nἘπειδὴ χρεία τοῦ χἀχείνης τὰς ἐμφνείσας ἐξ\nἁμαρτιῶν κηλίδας διά τινος ἰατρείας ἐξαιρεθῆναι,\nπούτου ἕνεχεν, ἐν μὲν τῇ παρούσῃ ζωῇ, τὸ τῆς ἀρε-\nτῆς φάρμαχον εἰς θεραπείαν τῶν τοιούτων προσετέθη\nτραυμάτων. Εἰ δὲ ἀθεράπεύτος μένει, ἐν τῷ μετὰ\nτινες κατὰ τὸ σῶμα τῶν παθημάτων διαφοραὶ, ὧν\nαἱ μὲν ῥᾷον, αἱ δὲ δυσχολώτερον τὴν θεραπείαν προσ-\nἰενται, ἐφ᾽ ὧν καὶ τομαὶ χαὶ χαυτήρια, καὶ πιχραὶ\nφαρμακχοποιίαι πρὸς τὴν ἀναίρεσιν τοῦ ἐνσχήψαντος\n\nχαὶ ἡ μετὰ ταῦτα χρίσις εἰς θεραπείαν τῶν τῆς ψυχῆς\nἀῤῥωστημάτων κατεπαγγέλλεται, ὃ τοῖς μὲν χαυνο-\nτέροις ἀπειλὴ, καὶ σχυθρωπῶν ἐστιν ἐπανάστασις,\nὡς ἂν φόδῳ τῆς τῶν ἀλγεινῶν ἀντιδόσεως, πρὸς\nτὴν φυγὴν τῆς χαχίας σωφρονισθείημεν \" τοῖς δὲ\nσυνετωτέροις ἰατρεία καὶ θεραπεία παρὰ τοῦ Θεοῦ\nτὸ ἴδιον πλάσμα πρὸς τὴν ἐξ ἀρχῆς ἐπανάγοντος\nχάριν εἶναι πιστεύεται. Ὡς γὰρ οἱ τοὺς ἥλους χαὶ\nσώματι, διὰ τομῆς ἢ καύσεως ἀποξύοντες, οὐκ ἀν-\nὠδυνον ἐπάγουσι τῷ εὐεργετουμένῳ τὴν ἴασιν, \"πλὴν\nοὐχ ἐπὶ βλάδῃ τοῦ ὑπομένοντος τὴν τομὴν ἄγουσιν \"\nοὕτως χαὶ ὅσα ταῖς ψυχαῖς ἡμῶν, διὰ τῆς τῶν\n\n51 ΟΒΑΤΙΟ ΟΑΤΕΘΗΕΤΙΟΑ.᾿ 8\nριττώματα ἐπιπωρούται, ἐν τῷ χαιρῷ τῆς χρίσεως Α Ρεγέυγδιϊοπυπι ΘΔ ΓΠ4]65 δγδηὶ τοὐάϊιὶ, βιιρεγῆυα\n\nχαὶ δυνάμει, χαθὼς λέγει τὸ Εὐαγγέλιον τοῦ τοὺς\nχαχῶς ἔχοντας ἰατρεύοντος\" Οὐ χρείαν γὰρ ἔχουσι,\nφησὶν, οἱ ἰσχύοντες ἰατροῦ, ἀ.1.1:: οἱ καχῶς ἔχον-\nτες. Διὰ δὲ τὸ πολλὴν γεγενῆσθαι τῇ ψυχῇ πρὸς τὸ\nχαχὸν συμφυῖαν, ὥσπερ ἡ τῆς μυρμηχίας τομὴ δρι-\nμύσσει τὴν ἐπιφάνειαν \" τὸ γὰρ παρὰ φύσιν ἐμφυὲς\nπῇ φύσει, διά τινος συμπαθείας τῷ ὑποχειμένῳ\nπροσίσχεται, χαί τις γίνεται τοῦ ἀλλοτρίου πρὸς τὸ\nδάχνεσθαι τοῦ παρὰ φύσιν χωριζομένην τὴν αἴσθησιν\"\nοὕτω καὶ τῆς ψυχῆς ἀπολεπτυνομένης τε χαὶ ἐχ-\nτηχομένης ἐν τοῖς ὑπὲρ τῆς ἁμαρτίας ἐλέγχοις, κα-\nθώς πού φησιν ἡ προφητεία, διὰ τὴν ἐν βάθει γενο-\nμένην πρὸς τὸ χαχὸν οἰχειότητα, κατ᾽ ἀνάγχην ἐπ-\nαχολουθοῦσιν ἄῤῥητοί τινες καὶ ἀνέχφραστοι ἀλγηδό-\nνες, ὧν ἡ διήγησις ἐχ τοῦ ἴσου τὸ ἄφραστον ἔχει, τῇ\nτῶν ἐλπιζομένων ἀγαθῶν φύσει. Οὔτε γὰρ ταῦτα, οὔτε\nἐχεῖνα τῇ δυνάμει τῶν λόγων, ἣ τὸν στοχασμὸν τῆς\nδιανοίας ὑπάγεται. Οὐχοῦν πρὸς τὸ πέρας τις ἀπο-\nσκοπῶν τῆς σοφίας τοῦ τὸ πᾶν οἰχονομοῦντος, οὐχέτ᾽\nἂν εὐλόγως χαχῶν αἴτιον τὸν τῶν ἀνθρώπων δημιουρ-\n“ Ὑγὸν ὑπὸ μικροψυχίας χατονομάζοι, ἢ ἀγνοεῖν αὐτὸν\nτὸ ἐσόμενον λέγων, ἣ εἰδότα χαὶ πεποιηχότα μὴ ἔξω\nτῆς πρὸς τὸ πονηρὸν ὁρμῆς εἶναι. Καὶ γὰρ ἤδει τὸ\nἐσόμενον, χαὶ τὴν πρὸς τὸ γινόμενον ὁρμὴν οὐχ\nἐχώλυσεν. Ὅτι γὰρ ἐχτραπήσεται τοῦ ἀγαθοῦ τὸ\nἀνθρώπινον, οὐχ ἡἢγνόησεν ὁ πάντα ἐμπεριχρατῶν\n\nῳχηχότι βλέπων κατὰ τὸ ἶσον. ᾿Αλλ᾽ ὥσπερ τὴν πα-\nραϊροπὴν ἐθεάσατο, οὕτω καὶ τὴν ἀνάχλησιν αὐτοῦ\nπάλιν τὴν πρὸς τὸ ἀγαθὸν κατενόησε. Τί οὖν ἄμει-\n\nνον ἦν ; χαθόλου μὴ ἀγαγεῖν τὴν φύσιν ἡμῶν εἰς,\n\nΐνεσιν, ἐπειδὴ τοῦ χαλοῦ διαμαρτήσεσθαι προ-\nεἰὐρα τὸ γενησόμενον, ἣ ἀγαγόντα χαὶ νενοσηχότα\nπάλιν πρὸς τὴν ἐξ ἀρχῆς χάριν ἀναχαλέσασθαι; Τὸ\nδὲ διὰ τὰς σωματιχὰς ἀλγηδόνας, αἵ τῷ ῥευστῷ\nποιητὴν τὸν Θεὸν ὀνομάζειν, ἣ μηδὲ ὅλως ἀνθρὼώ-\nγυνόντων ἡμᾶς αἴτιος ὑπονοοῖτο, τοῦτο τῆς ἐσχάτης\nμιχροψυχίας ἐστὶ τῶν τῇ αἰσθήσει τὸ καλὸν χαὶ τὸ\nγαχὸν διαχρινόντων, οἵ οὐκ ἴσασιν, ὅτι ἐχεῖνο τῇ\n\nΡογα βεϊπάυπίαγ οἱ δογδάδυηίυγ ποθι! 58-\nΡἰεπεία δὲ νἱγίμεθ ΠΠΠ08, 4 τοαϊο Παραπιίδυβ, υἱ\nτοΥ Γπηδοίϑ δδὺ [ὈΓπι Διο ἢ 8 αυξ εἰΐδπὶ οοδϑυς ἀΐ-\nσοηϑδηβιυπ 8]! Ο[[0η|5 δά εογοβοὶβ β0 Ὀ]6οἴο ; οἱ δἰ ἱοηὶ\nνεγδαιΐο, φάθο υἱ πιοϊβϑίΐα οἰβοϊδιυσ οἱ τπηογάθαϊην\n\nδ τᾶ δἰίαπι οὐπὶ δηΐπιᾶ δίίθηυδίυν οἱ ἱϑθῆϊ ἰπ ἰβογο-\n\nΡἰοιῖα, Ῥγορίοῦ ἱπιϊπιᾶπὶ ἢΠλ απὸ ρΘοσδῖο ο0η-\nοΔα583Π) ργορίοῦ ρυ5 πὶ οἱ Δ] οί πὶ δυῖιπὶ δηΐπλι πὶ\nΔΡροιοπθ, οἱ δ)ά ἴρϑαπὶ ργορθηβίοπθ. ϑείθθαι\nυοά ἢϊ ἐγαὶ ργορβηβίοηθηι οἱ ἱποϊπδιίοηθπι. θυοί\nοὐπὶ Δρογγαβϑεῖ οἱ πογῦο ἰδθογαββοῖ, γανοοαγο δὰ\n\nφύσει μόνον ἐστὶν ἀγαθὸν, οὗ ἡ αἴσθησις οὐχ ἐφ- ἢ οιδηΐπο αυΐάεπι οι πὶ δα ϑι1π|ᾶγα ᾿οΠ 8 σΓΘΔίΟΓΕΠΊ,\n\nἀπτεται\" χαὶ μόνον ἐχεῖνο χαχὸν, ἡ τοῦ ἀγαθοῦ ἀλ-\nλοτρίωσις. Πόνοις δὲ καὶ ἡδοναῖς τὸ χαλὸν χαὶ τὸ\nχαχὸν χρίνειν τῆς ἀλόγου φύσεως ἴδιόν ἐστιν, ἐφ᾽\nὧν τοῦ ἀληθῶς χαλοῦ ἡ κατανόησις, διὰ τὸ μὴ μετ-\n\nὨϑίιγα, αυοά 8688 ποῦ δἰιϊηφίὶ ; οἱ 80] 0πὶ 6δί 1|-\n\n᾿ἈΑλλ᾽ ὅτι μὲν Θεοῦ ἔργον ὁ ἄνθρωπος καλόν τε καὶ\n\nἐπὶ χαλλίστοις γενόμενον, οὐ μόνον ἐχ τῶν εἰρημέ-\n\nνων δῆλόν ἐστιν, ἀλλὰ καὶ ἐχ μυρίων ἑτέρων, ὧν τὸ\n\nπλῆθος διὰ τὴν ἀμετρίαν παραδραμούμεθα. Θεὸν δὲ ᾿\n\nδπδοὶ ἱηβηϊίυη. αυπι θευπὶ δυΐθπι ογοαίογοι οἱ\nεἶδια οἱ εοηϑβϑἰβίθηβ, ἰρβιπι 6886 οἱ Ὠθιπὶ οἱ Ὑογθυπι,\n86 ταϊίοποηι 8 ἐομαρίεχα ὁδὶ οἰβηθπ υἱπὶ οἴ -\n188. οἱ φυ8 ϑυαρία ρΓΟρΘηβίοηα ἃς Δρραίϊπἰοηα (ΓΙῸΓ\nδὰ οὔϑῃα ὕοηυηι, οἰ αὐἱάαιὰ νοϊυεΥῖῖ, βίη] οὔ εἰ,\n4ηποἐ οὐ νοϊαηίδία νΥἱτίυδετ μα υθϑὶ ΘοπουΓγθηίθπι :\nαὐις οἱ νοϊυπίδ8 οἱ ορυϑ 68 θογώπι 41 βιπὶ Υἱίῶ,\nΤαισῃθπ) ; οἱ δὶ ἀρϑδηῖὶ αυἱὰάδιι βοοιπάυπι πϑίυΓΔη,,\nἰιοπιο, εὐἱ παίυγω τον ῶ8 ἀἢΠΔρ58 ἐγαὶ δὰ ο0η-\nἐμπὶ 41 ἴῃ πο οἱ αυδ βπηὶ οὐ υδπηοὰϊ πλ4 0 σαρῖο\nγοάμοιίο οἷυ5 41 ἀνεγγανογαὶ ἢ (υϊ, ἰπηυδη, οὔἢ-\n\n5. ὈΒΕΘΟΒΊΙ ΝΥΒΞΕΝΙ\n\nτῶν ἐν τῷ προοιμίῳ πρὸς τοὺς Ἕλληνας ἡμῖν διευ-\nχρινηθέντων, ἐν οἷς ἀπεδείκνυτο ὁ τοῦ Θεοῦ Λόγος\nΘεὸς καὶ Λόγος, πᾶσαν δύναμιν ποιητικὴν ἐμπερίει-\nληφὼς, μᾶλλον δὲ αὐτοδύναμις ὧν, χαὶ πρὸς πᾶν\n“πὴν δύναμιν, οὗ χαὶ θέλημα χαὶ ἔργον ἐστὶν ἡ τῶν\nὄντων ζωὴ, παρ᾽ οὗ καὶ ὁ ἄνθρωπος εἰς τὸ ζῇν παρ-\nἘπειδὴ δὲ μόνον ἀναλλοίωτόν ἐστι χατὰ τὴν φύσιν\nτὸ μὴ διὰ χτίσεως ἔχον τὴν γένεσιν, τὰ δὲ ὅσα παρὰ\nτῆς ἀχτίστου φύσεως ἐχ τοῦ μὴ ὄντὸς ὑπέστη, εὐθὺς\nπρόεισιν\" χαὶ εἰ μὲν χατὰ φύσιν πράττοι, πρὸς τὸ\nχρεῖττον αὐτοῖς τῆς ἀλλοιώσεως εἰσαεὶ γινομένης \" εἰ\nδὲ παρατραπείη τῆς εὐθείας, τῆς πρὸς τὸ ἐναντίον\nαὐτὰ διαδεχομένης χινήσεως, Ἐπεὶ οὖν ἐν τούτοιῷ\nχαὶ ὁ ἄνθρωπος ἦν, ᾧ τὸ τρεπτὸν τῆς φύσεως πρὸς\nτὸ ἐναντίον παρώλισθεν \" ἅπαξ δὲ τῆς τῶν ἀγαθῶν\nεἰσαγούσης, ὡς τῇ μὲν ἀποστροφῇ τῆς ζωῆς ἀντε\nεἰσαχθῆναι τὸν θάνατον, τῇ δὲ στερήσει τοῦ φωτὸς,\nἐπιγενέσθαι τὸ σχότος, τῇ δὲ τῆς ἀρετῆς ἀπουσίᾳ,\nτὴν χαχίαν ἀντεισαχθῆναι, καὶ πάσῃ τῇ τῶν ἀγαθῶν\nτὸν τῶν ἐναντίων καταριθμηθῆναι χατάλογον᾽ τὸν ἐν\n(οὐδὲ γὰρ ἦν δυνατὸν ἐν φρονήσει εἶναι τὸν ἀπεστραμ-\n\n( μένον τὴν φρόνησιν, καὶ σοφόν τι βουλεύσασθαι τὸν\nτῆς σοφίας ἀναχωρήσαντα) διὰ τίνος ἔδει πάλιν πρὸς\nτὴν ἐξ ἀρχῆς χάριν ἀναχληθῆναι; Τίνι δὲ ἔπρεπεν\nἡ τοῦ πεπτωχότος ἀνόρθωσις, ἡ ποῦ ἀπολωλότος\nἀνάχλησις, ἡ τοῦ πεπλανημένον χειραγωγία; Τίνι\nἄλλῳ, ἣ τῷ Κυρίῳ πάντως τῆς φύσεως ; Τῷ γὰρ ἐξ\nπον ἅμα, χαὶ ἀπολλυμένην ἀνακαλέσασθαι. Ὃ παρὰ\nτοῦ μυστηρίου τῆς ἀληθείας ἀχούομεν, Θεὸν πεποιη-\nκέναι ἐξ ἀρχῆς τὸν ἄνθρωπον, χαὶ σεσωχέναι δια-\nπεπτωχότα μανθάνοντες.\n\nἀἶδεα οὐπὶ ροΓ ἰββεῖ,\nΘΟΑΡΌΤ ΙΧ.\n\n᾿ιϑυτδηδ' ξϑηθγϑιίο, οἱ ἃ ἰβίδηιἃ ἱπογοιβοπίυμι δά\nῬεγίθοιοποπι, οἱνυθαυθ οἱ Ροίι8, οἱ ἰᾶθοῸ δὲ δοῃν-\nπυδ, Φύτίτυἀο οἱ ἸΔογυπηδ, οαἰυιμηϊα οἱ ᾿πϊοίυπι,\n\nθοϑυμι αὖ ἱπίτῖο (δο888 Βοιηΐποπι, οἱ βαϊυίθη οἱ ἀθ-\n\nΚΕΦΑΛ. 9’.\n\nὉ ᾿Αλλὰ μέχρι μὲν τούτων συνθήσεται τυχὸν τῷ λόγῳ,\nπρὸς τὸ ἀχόλυυθον βλέπων, διὰ τὸ μὴ δοχεῖν ἔξω τι\nτῆς θεοπρεποῦς ἐννοίας τῶν εἰρημένων εἶναι\" πρὸς\nδὲ τὰ ἐφεξῆς, οὐχ ὁμοίως ἕξει, δὴ ὧν μάλιστα τὸ μυ-\nστήριον τῆς ἀχηθείας χρατύνεται \" γένεσις ἀνθρω-\nπίνη, καὶ ἐκ νηπίου πρὸς τελείωσιν αὔξησις\" βρῶσίς\nτε χαὶ' πόσις, καὶ χόπος, καὶ ὕπνος, καὶ λύπη, χαὶ\nδάχρνον, συκοφαντία τε καὶ δικαστήριον, χαὶ σταυρὸς,\nχαὶ θάνατος, καὶ ἡ ἐν μνημείῳ θέσις. Ταῦτα γὰρ συμ-\nπαραλαμδανόμενα τῷ μυστηρίῳ, ἀμδλύνει πὼς τῶν\nμικροψυχοτέρων τὴν πίστιν, ὡς μηδὲ τὸ ἐφεξῆς τῶν\nλεγομένων διὰ τὰ προειρημένα συμπαραδέχεσθαι. Τὸ\nγὰρ θεοπρεπὲς τῆς ἐκ νεχρῶν ἀναστάσεως, διὰ τὸ\nπερὶ τὸν θάνατον ἀπρεπὲς οὐ προσίεται. Ἐγὼ δὲ\nπρότερον οἶμαι δεῖν μιχρὸν τῆς σαρχιχῆς παχύτητος\n\n. 4] ὈΒΑΤΙῸ ΟΑΤΕΟΘΙΕΤΙΟΔ. ᾿ 4“\n\nσιν ἑχάτερον τούτων χαταλαμθάνετα!. Οὐδένα γὰρ\nἀντερεῖν οἶμαι τῶν λελογισμένων, ὅτι ἕν χατὰ φύσιν\nμόνον τῶν πάντων ἐστὶν αἰσχρὸν, τὸ χατὰ χαχίαν\nπάθος\" τὸ δὲ χαχίας ἐχτὸς, παντὸς αἴσχους ἐστὶν ἀλ-\nτως ἐν τῇ τοῦ χαλοῦ μοίρᾳ χκαταλαμθάνεται. Τὸ δὲ\nἁληθῶς καλὸν, ἀμιγές ἔστι τοῦ ἐναντίου. Πρέπει δὲ\nτῷ Θεῷ πᾶν ὅ τέ περ ἐν τῇ τοῦ χαλοῦ θεωρεῖται χώρᾳ.\nἪ τοίνυν δειξάτωσαν χαχίαν εἶναι τὴν γέννησιν, τὴν\nἀνατροφὴν, τὴν αὔξτσιν, τὴν πρὸς τὸ τέλειον τῆς\nφύσεως πρόοδον, τὴν θανάτου πεῖῤαν, τὴν ἐχ τοῦ\nθανάτου ἐπάνοδον \" ἣ εἰ ἔξω χαχίας εἶναι τὰ εἰρη-\nλότριον ἐξ ἀνάγχης ὁμολογήσουσι. Καλοῦ δὲ πάντως\n\nμδπὴρα 4υϊθυβπδπι δἰ ση 5 οἱ ποιΐβ υἱγΓιπι4υ6 Θ0η -\nΡγεπεηάδιυγ. Νοιηίηθπι δοΐπὶ 41 δαρὶὶ, δὲ 6δί ρδιο\nεοηίγΑΓὶΐ ἐπ πη δία, ἰά ἴῃ 609 «μιοὴ δῖ μόπυπὶ οἱ\n\nἀναδειχνυμένου, πῶς οὐχ ἐλεεινοὶ τῆς ἀλογίας, οἱ τὸ αὶ δΔυριῃδηίυπν, δι] ραγίθοιομδιθ. πϑίιγας ρτοκγοβδίο-\n(οἷ: ΥΕ] 581 δῷ 18 ἀΐδια βυπὶ υἱιο νάραγα ἐοηῃοδάδηϊ, ἢ αὐοὰ ν]0 εαταὶ τὐτρὰ 8888 [δἰθδοιυΐ μ6-\n\nΚΕΦΑΛ. Τ΄.\n\n᾿Αλλὰ μιχρὸν, φησὶ, καὶ περιγραπτὸν ἡ ἀνθρω-\nπίνη φύσις\" ἄπειρον δὲ ἡ Θεότης \" χαὶ πῶς ἂν περι-\nελήφθη τῷ ἀτόμῳ τὸ ἄπειρον ; Καὶ τίς τοῦτό φησιν,\nὅτ' τῇ περιγραφῇ τῆς σαρχὸς καθάπερ ἀγγείῳ τινὶ ἢ\nἀπειρία τῆς Θεότητος περιελήφθη ; Οὐδὲ γὰρ ἐπὶ τῆς\nἡμετέρας ζωῆς ἐντὸς χαταχλείεται τῶν τῆς σαρχὸς\nὅρων ἡ νοερὰ φύσις. ᾿Αλλ’ ὁ μὲν ὄγχος τοῦ σώματος,\n«οἷς οἰκείοις μέρεσι περιγράφεται\" ἣ δὲ ψυχὴ τοῖς\nται τῇ χτίσες, χαὶ μέχρις οὐρανῶν ἀνιοῦσα, καὶ τῶν\nἀδύσσων ἐπιδατεύουσα, χαὶ τῷ πλάτει τῆς οἰχουμέ-\nνης ἐπερχομένη, χαὶ πρὸς τὰ χαταχθόνια διὰ τῆς\nπολυπραγμοσύνης εἰσδύνουσα, ποχλάκις δὲ χαὶ τῶν\nοὐρανίων θαυμάτων ἐν περινοίᾳ γίνεται, οὐδὲν βαρυ-\nνομένη τῷ ἐφολχίῳ τοῦ σώματος. Εἰ δὲ ἀνθρώπον\nΦφυχὴ χατὰ τὴν τῆς φύσεως ἀνάγχην συγχεχραμένη\nἀνάγχη τῇ φύσει τῆς σαρχὸς τὴν Θεότητα λέγειν ἐμ-\nπεριείργεσθαι, χαὶ μὴ διὰ τῶν χωρητῶν ἡμῖν ὑπο-\nδειγμάτων στοχασμὸν ἡμῖν τινα πρέποντα περὶ τῆς\n\nΟΑΡΟΤΧ.\n\nξιδυαίλ. 8ὶ δυΐίδπν δηΐμηδ ἢ ΟΠ ἢ 8, 40:85 παι α Γᾶ π6-\nἐεβδίιδῖα δὲ σηπηπ 58 οἱ οθηιθιθρογαία ὡυγροιΐ,\nθινιἰιαῖθπι οοδγοθγὶ ἰπίγα ἡϑίυγαπι ΟΑΓηΪ8 : δὲ ΠῸΠ\n\nθείας οἰκονομίας λαδεῖν; Ὡς γὰρ τὸ πῦρ ἐπὶ τῆς Ὦ ἀ6εδί (οπ] οί ΓΔ!\" διινεγο ἀδ εἰν μα ἀϊθροηβαιίοηθ ἢ\n\nλαμπάδος ὁρᾶται τῆς ὑποχειμένης περιδεδραγμένον\nὕλης; καὶ λόγος μὲν διαχοίνει τό τε ἐπὶ τῆς ὕλης\nπῦρ, χαὶ τὴν τὸ πῦρ ἐξάπτουσαν ὕλην, ἔργῳ δὲ οὐχ\nἔστιν ἀπ᾽ ἀλλήλων ταῦτα διατεμόντας, ἐφ᾽ ἑαυτὴν\nδεῖξα: τὴν φλόγα διεζευγμένην τῆς ὕλης, ἀλλ᾽ ἕν τὰ\nσυναμφότερα γίνεται (οὕτω καὶ μηδεὶς τὸ φθαρτιχὸν\nὅσον εὐπρεπές ἔστι μόνον ἐν τῇ εἰχόνι δεξάμενος, τὸ\nἁνοίχειον χαὶ ἀπεμφαῖνον ἀποποιείσθω)\" τὸν αὐτὸν\nοὖν τρόπον, ὡς; ὁρῶμεν καὶ ἐξήμμένην τοῦ ὕποχει-\nμένου τὴν φλόγα, καὶ οὐχ ἐναποχλειομένην τῇ ὕλη\nσιὺν χατανοήσαντας, πρὸς τὸ ἀνθρώπινον τὴν θεο-\nἘρεπῇ διάνοιαν χαὶ ἐν τῷ πΞροσεγγισμῷ διασώξεσθαι,\nβάτοι. (ἀκ. ΧΙΥ͂.\n\nΔρΡΓΘΙπάθγο ἐπαϊογίϑαι : οἱ γαιΐο αυϊάοιν ἀϊδοογηὶι\n᾿φιθπὶ αυ! 6δὲ ἰὴ\") Ιηϑιογία, οἱ πιαιθγίϑιη 4888 δον\n\n13 ὃ. ΟΒΕΘΟΒΙΙ ΝΎΒΘΕΝΙ\n\nΕΙΣ\n\n66. οορί(δι!ο δἰΐδπι ἴθ Δρργορίπαυδίίοπα ογθάθο Α πάσης περιγραφῆς ἐχτὸς εἶναι τὸ Θεῖον πιστεύοντας,\n\nοἰϊαπιδὶ δἱξ ἰπ Ὠοπηΐμο\n\nΘΟΑΡΌΤ ΧΙ.\n\nδίῃ δυίθιη αι τὶ ἀιυοπιδαπιο πὶ οὐ -\nτηδηϊίαϊο Θοπίοηρογαῖγ ἀἰν]ηἰϊδ58 : Ὁ] ρτγὶ5 4υ:8-\nΤοπυπι 65, Οὐ) 5π|0 1 δ᾽ σοιβοιθγατῖο οἱ ἐθη-\nοὐ ἶηο ᾿ΠΠμιἀ ἃ 16 ὁρογίεγα οοιργεπρηάὶ. 564) φυο\nσογρογθᾶμ οἱ αὐυὸ 51: ἰῃι6 Πφαπιΐα οἱ: παίυ-\nγϑπι σοηδβίβίθγα Δ ἱπουγρογόδ οἱ ἱπογθαῖδ παίυγα,\nβίπαι! οὐ ἤἀΔ6 ἀχδπιπαπιυβ ἀπὰς ἰὰ 8ὶι, οἱ φιο-\nἰμοχρ! Δ 0116.\n\nΟΑΡΌΤ ΧΙΙ.\n\nῬιόθαιο, ᾳιιδιῃ ἰθβιποηΐυπὶ υρογϑιίοηθη!. Ο10\nἸηοὰο δηΐπὶ υηϊνογβίἐδίθηι ἱπιυδηῖθα, οἱ τηὰπάϊ\nδάιμηἰδιγδίϊοποπι σοπϑ᾽ γαπί65, οἱ θθπεῆοϊα αυΐθι8\nοἤδεειγίοοπ), οἱ 4υδ5 ὁ 4115 5η1 σΟμΠϑογναὶ : (ἃ\n\nΟΙΏΠΘΙ ΟΥ̓Δ ΓΑΙ, ἰοΓΓΔΠ, ΙΠΔΓΘ οἱ 86 Γ6Π), οἱ\n8δι15. ΒΏθΟΓΟ ροίοϑίδιἰβ, οἱ ἅπί6 οπληΐὰ 6886 ροίθη-\n\nχἂν ἐν ἀνθρώπῳ ἣν;\n\nΚΕΦΑΛ. ΙΔ΄.\n\nΕἰ δὲ ζητεῖς πῶς χαταχιρνᾶτα!: θεότης πρὸς τὸ\nἀνθρώπινον, ὥρα σοι ζητεῖν πρὸ τούτου, τίς πρὸς τὴν\nσάρχα τῆς ψυχῆς ἡ συμφυῖα. ΕἸ δὲ τῆς σῆς ἀγνοεῖται\nπαρὰ τὸ σῶμα τὴν ψυχὴν πεπιστεύχαμεν, ἐχ τοῦ\nμονωθεῖσαν τῆς ψυχῆς τὴν σάρκα νεχράν τε καὶ ἀν-\nἐνέργητον γενέσθαι, χαὶ τὸν τῆς ἑνώσεως οὐχ ἐπι-\nγινώσχομεν τρόπον \" οὕτω χἀχεῖ διαφέρειν μὲν ἐπὶ τὸ\nμεγαλοπρεπέστερον τὴν θείαν φύσιν πρὸς τὴν θνη-\nτὴν χαὶ ἐπίχηρον ὁμολογοῦμεν, τὸν δὲ τῆς ἀναχρά-\nσεως τρόπον τοῦ θείου πρὸς τὸ ἀνθρώπινον συν-\nιδεῖν οὐ χωροῦμεν \" ἀλλὰ τὸ μὲν γεγενῆσθαι Θεὸν ἐν\n«ἀνθρώπου φύσει, διὰ τῶν ἱστορουμένων θαυμάτων\nοὐχ ἀμφιδάλλομε» \" τὸ δὲ πῶς, ὡς μεῖζον ἣ κατὰ λο-\nγισμῶν ἔφοδον διερευνᾷν παραιτούμεθα. Οὐδὲ γὰρ\nστεύοντες, τὸ πόθεν ἣ τὸ ὅπως τῇ περὶ τούτων πίστει\nσυνεξετάζομεν. ᾿Αλλὰ τὸ γεγενῆσθαι παραδεχόμενο:,\nἀπολυπραγμόνητον τρόπον τῆς τοῦ παντὸς συστά-\nχαὶ ἀνερμήνευτον.\n\nΚΕΦΑΛ. 18’.\n\nΤοῦ δὲ Θεὸν ἐν σαρχὶ πεφανερῶσθαι ἡμῖν ὁ τὰς\nἀποδείξεις ἐπιζητῶν, πρὸς τὰς ἐνεργείας βλεπέτω.\nΚαὶ γὰρ τοῦ ὅλως εἶναι Θεὸν, οὐχ ἄν τις ἑτέραν ἀπό-\nδειξιν ἔχοι, διὰ τῆς τῶν ἐνεργειῶν μαρτυρίας. “Ὥσπερ\nτοίνυν εἰς τὸ πᾶν ἀφορῶντες, χαὶ τὰς χατὰ τὸν γό-\nτὰς θεόθεν χατὰ τὴν ζωὴν ἡμῶν ἐνεργουμένας, ὑπερ-\nχεῖσθαί τινα δύναμιν ποιητιχὴν τῶν γιγνομένων, χαὶ\nσυντηρητιχὴν τῶν ὄντων χαταλαμξάνομεν \" οὕτως χαὶ\nἐπὶ τοῦ διὰ σαρχὸς ἡμῖν φανερωθέντος Θεοῦ ἱκανὴν\nἀπόδειξιν τῆς ἐπιφανείας τῆς θεότητος τὰ χατὰ τὰς\n\nὉ ἐνεργείας θαύματα πεποιήμεθα, πάντα τοῖς ἱστορη-\n\nχατανοήσαντες. Θεοῦ τὸ ζωοποιεῖν τοὺς ἀνθρώπους.\nΘεοῦ τὸ συντηρεῖν διὰ προνοίας τὰ ὄντα. Θεοῦ τὸ\nρίξεσθαι. Θεοῦ εὐεργετεῖν τὸν δεόμενον. Θεοῦ τὸ πα-\nπρὸς ἑαυτὴν ἐπανάγειν. Θεοῦ τὸ πάσης ἐπιχρατεύειν\nὁμοιοτρόπως τῆς χτίσεως, γῆς, θαλάσσης, ἀέρος,\nτῶν ὑπὲρ τὸν ἀέρα τόπων. Θεοῦ τὸ πρὸς πάντα\nδιαρχῇ τὴν δύναμιν ἔχειν, χαὶ πρό γε πάντων τὸ\nθανάτου καὶ φθορᾶς εἶναι χρείττονα. Εἰ μὲν οὖν\nτινος τούτων ἐλλιπὴς ἣν ἢ περὶ αὐτὸν ἱστορία, εἰχό-\nτως τὸ μυστήριον ἡμῶν οἱ ἕξω τῆς πίστεως ἡμῶν\nπαρΞεγράφοντο᾽ εἰ δὲ δι’ ὧν νοεῖται ϑεὸς, πάντα ἐν\n\n43. ΟΒΑΤΙΟ ΟΑΤΕΟΘΗΕΤΙΟΛ.. [η\nτοῖς περὶ αὐτοῦ διηγήμασι καθορᾶται, τί τὸ ἔμ ποδί- Α ῬΓΙΒΒΟΡ ὈΕΓΟΩΙ πιν 8.6 ΥἝτν ; 8: Ὑ6ΓῸ ΟΙΏΠἾΔ ΡῈ 18\n\nζον τῇ πίστει:\n\nΚΕΦΑΛ. Γ΄.\n\nγιχῆς ἐστι φύσεως \" φημὶ χἀγώ. ᾿Αλλὰ πρὸ τῆς\nγεννήσεως χαὶ τὸ μετὰ τὸν θάνατον τὴν τῆς φύσεως\nἡλῶν ἐκφεύγει χοινότητα, Εἰς γὰρ ἑχάτερα τῇς ἀν-\nθρωπίνης ζωῆς τὰ πέρατα βλέποντες, ἴσμεν χαὶ\nγὰρ ἀρξάμενος τοῦ εἶναι ὁ ἄνθρωπος, πάθει συν-\nαπαρτίξεται. Ἐχεῖ δὲ οὔτε ἣ γέννησις ἀπὸ πάθους\nἤρξατο, οὔτε ὁ θάνατος εἰς πάθος χατέληξεν. Οὔτε\nγὰρ τῆς γεννήσεως ἡδονὴ καθηγήσατο, οὔτε τὸν θά-\n\nπαγγδηΐυγ, υϊά 681 φιοὰ Π46πὶ ἐπιρεάϊαι ἢ\n\nΟΑΡΌΤ ΧΗ,\n\nΑἱ οτἴιι5, ἱπιι, οἱ πιοῦβ 6δὲ ργοργίαμν παιυτ\nποδίγας οοπιπιυηἰίδίο!. Αἀ Βευιπιλιϑ δ ἢ τἰκς\n6856 οὐαρεγι χ ἁἤεοσίίοπα, δὔεοιοηθ εἰμι Ο0Ὲ -\nἢείταν οἱ οομηβιιπιπδίυγ, ΠΠῚς διυίθιη παι οηθ-\n\nετιν ἡγῇ τὸ λεγόμενον, ὑπὲρ τὴν φύσιν εἶναι τὰ θαύ-\nματα. Αὐτὸ οὖν τοῦτο τῆς θεότητος ἔστω σοι τοῦ φα--\nνέντο; ἀπόδειξις, τὸ μὴ διὰ τῶν κατὰ φύσιν προϊέ-\nναι τὸ χήρυγμα. Εἰ γὰρ ἐντὸς ἣν τῶν τῆς φύσεως\nὅρων τὰ περὶ τοῦ Χριστοῦ διηγήματα, ποῦ τὸ θεῖον ;\nἘΠ δὲ ὑπερδαίνει τὴν φύσιν ὁ λόγος, ἐν οἷς ἀπιστεῖς,\nἐν τούτοις ἐστὶν ἡ ἀπόδειξις τοῦ Θεὸν εἶναι τὸγ χη-\nφυσαόμενον. \"Ἄνθρωπος μὲν γὰρ ἐχ συνδυασμοῦ τί-\nτως φήθης τὸν ἐν τοῖς ἰδιώμασι τῆς φύσεως ἡμῶν\nμαρτυρούμενον. ᾿Επεὶ δὲ γεγεννῆσθαι μὲν ἀχούεις\nαὐτὸν, ἐχθεθηχέναι δὲ τῆς φύσεως ἡμῶν τὴν κοινό-\nτῆτα, τῷ τε τῆς γενέσεως τρόπῳ, καὶ τῷ ἀνεπι-\nδέχτῳ τῆς εἰς φθορὰν ἀλλοιώσεως, χαλῶς ἂν ἔχοι\nχατὰ τὸ ἀκόλουθον, ἐπὶ τὸ ἕτερον τῇ ἀπιστίᾳ χρή -\nσασθαι, εἰς τὸ μὴ ἄνθρωπον αὐτὸν ἕνα τῶν ἐν τῇ\nφύσει δειχνυμένων οἴεσθαι. ᾿Ανάγχη γὰρ πᾶσα τὸν\nμὴ πιστεύοντα τὸν τοιοῦτον ἄνθρωπον εἶναι, εἰς τὴν\nπερὶ τὸ Θεὸν αὐτὸν εἶναι πίστιν ἐναχθῆναι. Ὁ γὰρ\nγεγεννῆσθα: αὐτὸν ἱστορήσας, χαὶ τὸ οὕτως γεγεν-\nγῆσθαι συνδιηγήσατο. Εἰ οὖν πιστόν ἐστι διὰ τῶν\nεἰρημένων τὸ γεγεννῆσθαι αὐτὸν, διὰ τῶν αὐτῶν τού-\nτῶν πάντως οὐδὲ τὸ οὕτως αὐτὸν γεγεννῆσθαι ἀπί-\nθανον. Ὁ γὰρ τὴν γέννησιν εἰπὼν, χαὶ τὸ, ἐκ παρ-\nθένου, προσέθηχε. Καὶ ὁ τοῦ θανάτου μνησθεὶς, χαὶ\nτὴν ἀνάστασιν τῷ θανάτῳ προσεμαρτύρησεν. Εἰ οὖν\nἀφ᾽ ὧν ἀχούεις χαὶ τὸ γεγεννῆσθαι καὶ τὸ τεθνᾶναι\nδίδως, ἐχ τῶν αὐτῶν δώσεις πάντως χαὶ τὸ ἔξω πά-\nθου; εἶναι χαὶ τὴν γέννησιν αὐτοῦ χαὶ τὸν θάνατον.\n᾿Αλλὰ μὴν ταῦτα μείζω τῆς φύσεως \" οὐχοῦν οὐδὲ\nἐχεῖνος πάντως ἐντὸς τῆς φύτεως, ὁ ἐν τοῖῴῷ ὑπὲρ\nφύσιν γεγεννῆσθαι ἀποδειχνύμενς.\n\nΚΕΦΑΛ. 14’.\n\nΤίς οὖν αἰτία, φησὶ, τοῦ πρὸς τὴν ταπεινότητα\nταύτην χαταθῆναι τὸ Θεῖον, ὡς ἀμφίδολον εἶναι τὴν\nσαω μεγαλειότητα τῷ εὐτελεῖ ἐλύτρῳ τῆς ἀνθρωπί-\n\nὃσ ἀποτυιη οορυϊά οἱ σοπ͵ υποίίοπο, οἵ ροϑὶ πιυγίθι)\nτοϑ(ἌΓΘΠΓ 6586 ἰπίγα παίιγα ργορτγίοἰαίθ8. Ου0-\nοἰ ἰῃ πιοὰο φεπογαιϊοηΐβ. οἱ αιοὰ ποιι Δοοερογὶ!\nραν ἴξς δδάδιῃ [26 18 ροϊεβὶ ρεγϑιιδάἀδγί. θυ] οι\n1η0 18 πιϑιμἰηἶϊ, δἰἰοοίαίυγ οἶδεν αὐ ροβὲ 1)01-\n6586 παΐ.Π) οἱ τηογίιπὶ|, δχ ᾿ἰδάθην οὐδ ὁ ἀμ 05,\nπϑι 1) Οδίθη ἢ (1556 σοηογαιυδ.\n\nΟΑΡΌΤ ΧΙΝ.\n\nδιρογδῖ ορίπίομσηι οἱ ἀπυρ! τἀ 6), πϊδορβαῖαγ ἰπ\nτα οἱ δο]θοῖο ᾿υδη88. πδίυγαδ ἸΏ ΟΙΌΟΤΟ, δᾶθο υἂἱ\n\nἴυ] 5. ΟΒΕΘΘΆΙ ΝΥ͂ΘΘΕΝΙ 48᾽\nὉχοοἶβ86 οἱ 50] π|68 65 Ορογϑιΐοπθβ δἰ πη! τοά- Α γείας αὐτοῦ τῇ πρὸς τὸ ταπεινὸν ἐπιμιξίᾳ συνευτελί-\n\nἐδῖ Δ0]6οίυπὶ οἱ πυπ 6 3\nΟΘΑΡΌΤ ΧΥ.\n\nῬτοργίυπ), 6δὲ Ῥδιδνοϊθηῖία ἰῃ Ἰοπιίη 68, μ8 68 Γᾶ-\nΔιο ργαπιδθαῖυγ βογνίιι8. Πδοηθ βιιπὶ ρᾶγνὰ οἱ\nΔ η8πι| παίυγΑπὶ) υἱβί απ ἀδπι, οὐπὶ δάθο ἰμ[6] οἷ 16 Ὁ\nοἱ πιἰβογαθἐ 6 ἁἰἴβοια δββεῖ υπ|Δη]ϊ45 ἢ Αἱ ροί6-\nταὶ, ἰπαουΐϊ, οἱ ἢοπὶο Ὀαπεῆοϊο ἁδιεὶ, οἱ θθὺβ πιᾶ-\nουΐτα8, σΟτρΟΓΙ8. πδίυγαπι 50 1.8, οἱ ΡῈ. ροπογα-\nΟἸΝΠ6ΩΙ ἐγδῃϑίοπβ φίπίοηι, οἱ ἀοὶ6 τπογίθ8, οἱ\nΟὔ ΐοοτα νοῦ δίοπι, υὐ ἢα τὰ ἐπηροάίδίαγ βΒά65\n\nουδδι:η) ἐδὶ, σοπβί ἀθγαπι8, αυϊἀπαπὶ νἱγία!! ἴΔη- ἢ\n\nζεσθαι. ;\n\nΚΕΦΑΛ. 1Ε’.\n\nΟὐχ ἀποροῦμεν πρὸς τοῦτο θεοπρεποῦς ἀποχρί-\nσεως. Ζητεῖς τὴν αἰτίαν τοῦ γεγεννῆσθαι Θεὸν ἐν ἀν-\nτὸν εὐεργέτην ἐπιγινώσχομεν. Πρὸς γὰρ τὰ γιγνό-\nμένα βλέποντες, διὰ τούτων τὴν τοῦ ἐνεργοῦντος\nἀναλογιζόμεθα φύσιν. Εἰ οὖν ἴδιον γνώρισμα τῆς\nθείας φύσεως ἡ φιλανθρωπία, ἔχεις ὃν ἐπεζήτησας\nλόγον, ἔχεις τὴν αἰτίαν τῆς ἐν ἀνθρώποις τοῦ Θεοῦ\nπαρουσίας. Ἐδεῖτο γὰρ τοῦ ἰατρεύοντος ἡ φύσις\n\nΒ ἡμῶν ἀσθενήσασα. Ἐδεῖτο τοῦ ἀνορθοῦντος, ὁ ἐν τῷ\n\nπτώματι ἄνθρωπος. Ἐδεῖτο τοῦ ζωοποιοῦντος, ὁ\nἐφαμαρτὼν τῆς ζωῆς. Ἐδεῖτο τοῦ πρὸς τὸ ἀγαθὸν\nἐπανάγοντος, ὁ ἀποῤῥυεὶς τῆς τοῦ ἀγαθοῦ μετου-\nσίας. Ἔχρῃζε τῆς τοῦ φωτὸς παρουσίας, ὁ χαθειρ-\nὙμένος τῷ σχότει. Ἐζήτει τὸν λυτρωτὴν ὁ αἰχμάλω-\nτὸς, τὸν συναγωνιστὴν ὁ δεσμώτης, τὸν ἐλευθερω-\nτὴν ὁ τῷ ζυγῷ τῆς δουλείας κατεχόμενος. ἾΑρα\nμικρὰ ταῦτα χαὶ ἀνάξια τὸν Θεὸν δνσωπῆσαι πρὸς\nἐπίσχεψιν τῆς ἀνθρωπίνης φύσεως χαταδῆναι,, οὔ -\nτως ἐλεεινῶς χαὶ ἀθλίως τῆς ἀνθρωπότητος δια-\nχειμένης ; ᾿Αλλ’ ἐξῆν, φησὶ, χαὶ εὐεργετηθῆναι τὸν\nἄνθρωπον, καὶ ἐν ἀπαθείᾳ τὸν Θεὸν διαμεῖναι.\nὋ γὰρ τῷ βουλήματι τὸ πᾶν συστησάμενος, χαὶ\nτὸ μὴ ὃν ὑποστήσας ἐν μόνῃ τῇ ὁρμῇ τοῦ θελή-,\nματος, τί οὐχὶ καὶ τὸν ἄνθρωπον δι᾽ αὐθεντιχῆς τινος\nχαὶ θεϊκῆς ἐξουσίας τῆς ἐναντίας δυνάμεως ἀποσπά-\nσας, πρὸς τὴν ἐξ ἀρχῆς ἄγει κατάστασιν, εἰ τοῦτο\nφίλον αὐτῷ - ἀλλὰ μαχρὰς περιέρχεται περιόδους\nσώματος, ὑπερχόμενος φύσιν, χαὶ διὰ γεννήξεως παρ-\nτὼν εἰς τὸν βίον, χαὶ πᾶσαν ἀχολούθως ἡλιχίαν δι-\nἐξιὼν, εἶτα θανάτου γευόμενος, χαὶ οὕτως διὰ τῆς τοῦ\nἰδίου σώματος ἀναστάσεως. τὸν σχοπὸν ἀνύων - ὡς\nοὐκ ἐξὸν αὐτῷ μένοντι ἐπὶ τοῦ ὕψους τῆς δόξης διὰ\nπροστάγματος σῶσαι τὸν ἄνθρωπον, τὰς δὲ τοιαύτας\nπεριόδους χαίρειν ἐάσαι ; Οὐχοῦν ἀνάγχη καὶ ταῖς\nτοιαύταις τῶν ἀντιθέσεων ἀντιχαταστῆναι παρ᾽ ἡμῶν\nτὴν ἀλήθειαν, ὡς ἂν διὰ μηδενὸς ἡ πίστις χωλύοιτο,\nτῶν ἐξεταστιχῶς ζητούντων τοῦ μνστηρίου τὸν λό-\nτον. Πρῶτον μὲν οὖν ὅπερ χαὶ ἐν τοῖς φθάσασιν ἤδη\nὄντων τῶν ἐν τῇ χτίσει θεωρουμένων, οὐδὲν ἄλλο πρὸς\nτὸ φῶς ἣ τὴν ζωὴν τὴν ἀντιδιαίρεσιν ἔχει, οὐ λέθος, οὐ\nοὐδὲν, πλὴν ἰδίως τὰ χατὰ τὸ ἐναντίον νοούμενα, οἷον\nλέγοι, πλὴν τὸ χατὰ καχίαν νόημα. Θὐχοῦν εἰ μὲν ἐν\nχαχίᾳ γεγενῆσθαι τὸ Θεῖον ὁ ἡμέτερος ἐπρέσδενε λό-\nγος, καιρὸν ἂν εἶχεν ὁ ἀντιλέγων κατατρέχειν ἡμῶν\n«ἧς πίστεως, ὡς ἀνάρμοστά τε καὶ ἀπεμφαίνοντα᾽\n\n49 ΟΒΑΤΙΟ ΟΛΤΕΟΘΙΠΕΤΙΡΘΑ. 80\nπερὶ τῆς θείας φύσεως δοξαζόντων. Οὐ γὰρ δὴ θεμι- Α ἀἰνίπας, παίιγ πρΐηΐπιὸ δοηβτιδηΐ εἰ ἐοηνεπίδηϊ,\n\nτὸν ἣν τὴν αὐτοσοφίαν χαὶ ἀγαθότητα χαὶ ἀφθαρσίαν,\nκαὶ εἴ τι ὑψηλόν ἐστι νόημά τε χαὶ ὄνομα, πρὸς τὸ\nἐναντίον μετα πεπτωχέναι λέγειν. Εἰ οὖν Θεὸς μὲν ἡ\nἀρετῇ, ἀλλὰ χαχία\" Θεὸς δὲ οὐχ ἐν χαχίᾳ, ἀλλ᾽ ἐν\nσχρὸν τὸ χατὰ χαχίαν πάθος, ἐν ᾧ οὔτε γέγονε Θεὸς,\nοὔτε τοῦ γΞνέσθαι φύσιν ἔχει \" τί ἐπαισχύνονται τὴν\nὁμολογίαν τοῦ Θεὸν ἀνθρωπίνης ἅψασθαι φύσεως,\nοὐδεμιᾶς ἐναντιότητος ὡς πρὸς τὸν τῆς ἀρετῆς λόγον\nἐν τῇ χατασχενῇ τοῦ ἀνθρώπου θεωρουμένης ; Οὔτε\nγὰρ τὸ λογιχὸν, οὔτε τὸ διανοητιχὸν, οὔτε τὸ ἐπιστή-\nμῆης δεχτιχὸν, οὔτε ἄλλο τοιοῦτον, ὃ τῆς ἀνθρωπίνης\nἔδιον οὐσίᾳς ἐστὶ, τῷ λόγῳ τῆς ἀρετῆς ἠναντίωται.\n\nΚΕΦΑΛ. ζ΄.\n\nΔλλ αὑτὴ, φησὶν, ἡ τροπὴ τοῦ ἡμετέρου σώματος\nπάθος ἐστίν. Ὁ δὲ ἐν τούτῳ γεγονὼς, ἐν πάθει γί-\nνεται - ἀπαθὲς δὲ τὸ Θεῖον. Οὐχοῦν ἀλλοτρία περὶ\nΘεοῦ ἡ ὑπόληψις, εἴπερ τὸν ἀπαθῇ χατὰ τὴν φύσιν\nπρὸς χοινωνίαν πάθους ἐλθεῖν διορίζονται. ᾿Αλλὰ χαὶ\nπρὸς ταῦτα πάλιν τῷ αὐτῷ λόγῳ χρησώμεθα, ὅτι\nτὸ πάθος τὸ μὲν χυρίῳς, τὸ δὲ ἐχ χαταχρήσεως λέ-\nγεται. Τὸ μὲν οὖν προαιρέσεως ἁπτόμενον, χαὶ πρὸς\nχαχίαν ἀπὸ τῆς ἀρετῆς μεταστρέφον, ἀληθῶς πάθος\nἐστί \" τὸ δ᾽ ὅσον ἐν τῇ φύσει χατὰ τὸν ἴδιον εἱρμὸν\nἔργον ἂν μᾶλλον, ἣ πάθος προσαγορεύοιτο, οἷον ἡ γέν-\n\nνησις, ἡ αὔξησις, ἡ διὰ τῆς ἐπιῤῥύτου τε χαὶ ἀποῤ- 0\n\nἑύτου τῆς τροφῆς τοῦ ὑποχειμένου διαμονὴ, ἡ τῶν\nστοιχείων περὶ τὸ σῶμα συνδρομὴ, ἡ τοῦ συντεθέν-\n«τῆς πάλιν διάλυσίς τε καὶ πρὸς τὰ συγγενῆ μεταχώ-\nρησις. Τίνος οὖν λέγει τὸ μυστήριον ἡμῶν ἦἧφθαι τὸ\nΘεῖον ; τοῦ χυρίως λεγομένου πάθους, ὅπερ χαχία\nἐστὶν, ἢ τοῦ κατὰ φύσιν χινήματος ; Εἰ μὲν γὰρ ἐν\nτοῖς ἀπηγορευμένοις γεγενῆσθαι τὸ Θεῖον ὁ λόγος δι-\nτσχυρίζετο, φεύγειν ἔδει τὴν ἀτοπίαν τοῦ δόγματος,\nὡς οὐδὲν ὑγιὲς περὶ τῆς θείας φύσεως διεξιόντος. Εἰ\nὃὲ τῆς φύσεως ἡμῶν αὐτὸν ἐφῆφθαι λέγει, ἧς καὶ ἡ\nπρώτη γένεσίς τε καὶ ὑπόστασις παρ᾽ αὐτοῦ τὴν\nτάνει τὸ κήρυγμα, μηδεμιᾶς παθητικῆς διαθέσεως\nἐν ταῖς περὶ Θεοῦ ὑπολήψεσι τῇ πίστει εἰσιούσης ;\nΟὐδὲ γὰρ τὸν ἰατρὸν ἐν πάθει γίνεσθαι λέγομεν, ὅταν\nθεραπεύῃ τὸν ἐν πάθει γενόμενον. ᾿Αλλὰ χἂν προσ-\nἀψηται τοῦ ἀῤῥωστήματος, ἔξω πάθους ὁ θεραπευτὴς\n᾿Αλλὰ τὸ χαθ᾽ ἡδονὴν πάθος τῆς ἀνθρωπίνης χαθηγεῖ-\nται γενέσεως, χαὶ ἡ πρὸς χαχίαν ὁρμὴ τῶν ζώντων,\nτοῦτο τῆς φύσεώς ἐστιν ἀῤῥώστημα. ᾿Αλλὰ μὴν ἀμφο-\nἡδονῆς μὲν ἢ γένεσις ἡλλοτρίωται, χαχίας δὲ ἡ ζωὴ,\nποῖον ὑπολείπεται πάθος, οὗ τὸν Θεὸν χεχοινωνηχέναι\nφησὶ τὸ τῆς εὐσεδείας μυστήριον ;\n\n“Ἄν\n\nοἱ μβοπίξδίεηι οἱ ἱμοογγυριίοηθπι, οἱ 8ἱ δϑὶ αἰϊᾳυᾶ\nΔυίθπι δῖ ἰπάδοοτγα οἱ ἰυΓρὶ8 αι 6χ ΥἱΕ10 6ϑὶ δε-\n\nΓΑΡΟΤ ΧΥ͂Ι.\n\nβἰφυΐάεπι οὐπὶ 4υΐ 6δὲ ἱπηραι 8 δαουπάυπι παίυ-\nἴὰπὶ 800 76 οι ἢ ρογπιδηβίο, εἰεπιδηίογαπι εἶτεᾶ\nΠΟΓΡα8 σοποιΓβῖο,\" ΘΟ ροσἰἱ ταγβιβ ἀϊββοϊαιίο, οἱ\nΓΑὶ ργϑάϊοδιίο 80 θὰ 4ὺυξ θευπὶ ἀδορὶ πιθηι 8 ο0η-\nΡγϑοοαΐϊι φοιαγαιοηρίη, οἱ αι δὰ υἱθΐυπι (δγίαγ\nὁαπὶ Ὁ αἴγοιι6 6556 τἸηυπάσμι θΤοἷ πηγϑιογίαῃ. 5]\n\nΕΙ 5. ΟΒΕΘΟΘΒΙ! ΝΎΘΘΕΝΙ : 52\nδὶ σογροτὶς δυιΐοπὶ οἱ δηϊπης ἐδ) υμοιοποπι ἃρΡ- α Εἰ δὲ τὴν τοῦ σώματος χαὶ τῆς ψυχῆς τις διάζευ-\n\nαπἰίυ5, ο᾽ ἴῃ σοπογοίίοης θοτυπὶ 40:5 διιηὶ ε5 0η-\nεἴα, οἱ 'η ἀϊϑογοίίΐοπα δοῦυπὶ 4188 βυμῖὶ εομίοχίδ,\nΠογαἢ , ΟυΠΔ 5681 , ἰπηυλν, οἱ ἰπιο ἰφαπιΐ οοιη-\nΥἱαΐς οἱ δαππἰδιγανΐ, αἱ δογυπιὶ 4085 56Π|6 απῖἃ\nἴυγι ρὸγ ργοργίαπι σοπϑοαυθηιίαπι, ἢ ἰ 10 πολ 69-\nτυρὶ πιϊηἰπιὰὲ ροϊοδι, οοπηρδοῖο οἱ σοπεϊηπδίο. Εἰ\n\nεἴη, τὴν συνδρομὴν ἀμφοτέρων οὕτω χατονομάσας.\nΕἰ γὰρ ὁ χωρισμὸς τῶν συνημμένων πάθος ἐστὶ, χαὶ\nἡ συνάφεια τῶν διεστώτων πάθος ἂν εἴη. Κίνησις\nγάρ τίς ἐστιν ἕν τε τῇ συγχρίσει τῶν διεστώτων, καὶ\nἐν τῇ διαχρίσει τῶν συμπεπλεγμένων ἡ νοουμένη.\nπροσήκει χαλεῖσθαι καὶ τὴν προάγουσαν “ εἰ δὲ ἡ\nχατὰ τὸ ἀχόλουθον λέγοιτο, καθ᾽ ἣν ἡ συνδρομὴ τοῦ\nσώματος χαὶ τῆς ψυχῆς διαχρίνεται. Τὸν δὲ Θεόν\nφαμεν ἐν ἑχάτερᾳ γεγενῆσθαι τῇ τῆς φύσεως ἡμῶν\nχινήσει, δι᾽ ἧς ἢ τε ψυχὴ πρὸς τὸ σῶμα συντρέχει.\nτό τε σῶμα τῆς ψυχῆς διαχρίνεται. Καταμεχθέντος δὲ\nπρὸς ἑχάτερον τούτων, πρός τε τὸ αἰσθητόν φημι\nχαὶ τὸ νοερὸν, τοῦ ἀνθρωπίνου συγχρέματος διὰ τῆς\nἀῤῥήτου ἐχείνης καὶ ἀνεχφράστου συναναχράσεως,\nτοῦτο οἰχονομήσασϑαι τὸ τῶν ἅπαξ ἑνωθέντων, ψυχῆς\nλέγω χαὶ σώματος, καὶ εἰσαεὶ διαμεῖναι τὴν ἕνωσιν.\nΤῆς γὰρ φύσεως ἡμῶν διὰ τῆς ἰδίας ἀχολουθίας,\nχαὶ ἐν ἐχείνῳ πρὸς διάχρισιν τοῦ σώματος χαὶ τῆς\nψυχῆς χινηθείσης, πάλιν συνῆψε τὰ διαχριθέντα\nχαθάπερ τινὶ κόλλῃ, τῇ θεία λέγω δυνάμει, πρὸς τὴν\nἄῤῥηχτον ἕνωσιν τὸ διασχισθὲν συναρμόσας. Καὶ\nποῦτό ἐστὶν ἡ ἀνάστασις, ἡ τῶν συνεζευγμένων μετὰ\nπὴν διάλυσιν ἐπάνοδος εἰς ἀδιάλυτον ἕνωσιν ἀλλήλοις\nσυμφυομένων, ὡς ἂν ἡ πρώτη περὶ τὸ ἀνθρώπινον\nχάρις ἀνακληθείη, καὶ πάλιν ἐπὶ τὴν ἀΐδιον ἐπανέλ-\n\nΡοϑι ἀἰδβοϊαιίοιοπ) τϑάϊτ8 δὰ ἀπίοπθιῃ αυδ. πηϊηϊ- ( θοιμεν ζωὴν, τῆς ἐμμιχθείσης τῇ φύσει χαχίας διὰ\n\nπ|6 ΡοΟϊΘοὶ αἰ5βοῖνϊ, [15 [ἢ 86 ᾿πνίσθιη σοπἼυποιῖ8 οἱ\n4υἱ ἔγδείο 6708 ναβ6 ἀϊϑρεγρίίυγ οἱ ἀναποβεῖξ, οὐπὶ\nἘΠ οἷ. φυοά οοπιϊποαῖ. Ή 00 πιοάο δυΐεπι πιο 1115\nἰηἰπα πὶ οἰ Θχϑι |5561 ἴῃ ὑη0, 5ἰπη οἰ δ\nΤαΛΟ.)6. 56η8 δα πδίμγ οΟπ)πιίβουϊ, 6556η-\nτἴοπ6, σὐπ| ροϑὶ ἀ [5501 υἱ]0η6η δηΐπα γυτδυβ γοὰ ἰβεοὶ\nδαιοπἶβ, οἱ γϑϑιιγγθοι οἷ ἃ πιοῦίεἷ5, συοά πιουτῖα\nὑτοδιθυθεῖι προοββανίδπι) παΐυγο σΟμΒΘαΙΘΠΙΔΠΙ ;\n\nτῆς διαλύσεως ἡμῶν ἐχρυείσης \" οἷον ἐπὶ τοῦ ὑγροῦ\nσυμθαίνει, περιθρυφθέντος αὐτῷ τοῦ ἀγγείου, σχε-\nδαννυμένου τε χαὶ ἀφανιζομένου, μηδενὸς ὄντος τοῦ\nπεριστέγοντος. Καθάπερ δὲ ἡ ἀρχὴ τοῦ θανάτου ἔν\nχατὰ τὸν αὐτὸν τρόπον χαὶ ἡ ἀρχὴ τῆς ἀναστάσεως\nδ: ἑνὸς ἐπὶ πᾶσαν διατείνει τὴν ἀνθρωπότητα. Ὁ\nγὰρ τὴν ἀναληφθεῖσαν παρ᾽ ἑαυτοῦ Ψυχὴν πάλιν\nἑνώσας τῷ οἰκείῳ σώματι διὰ τῆς δυνάμεως αὐτοῦ\nτῆς ἑχατέρῳ τούτων παρὰ τὴν πρώτην σύστασιν\nοὐσίαν τῇ αἰσθητῇ συγχατέμιξε, τῆς ἀρχῆς χατὰ τὸ\nἀχόλουθον ἐπὶ τὸ πέρας εὐοδουμένης. Ἐν γὰρ τῷ:\n\nὉ πάλιν μετὰ τὴν διάλυσιν πρὸς τὸ σῶμα τῆς ψυχῆς\n\nἐπανελθούσῃς, οἷον ἀπό τινος ἀρχῆς εἰς πᾶσαν τὴν\nἀνθρωπίνην φύσιν τῇ δυνάμει κατὰ τὸ ἶσον ἡ τοῦ\nδιαχριθέντος ἕνωτις διαδαίνει, Καὶ τοῦτό ἐστι τὸ\nμυστήριον τῆς τοῦ Θεοῦ περὶ τὸν ἄνθρωπον οἴχονο-\nμίας καὶ τῆς ἐκ νεχρῶν ἀναστάσεως, τὸ διαλυθῆναι\nμὲν τῷ θανάτῳ τοῦ σώματος τὴν ψυχὴν, χαὶ τὴν\nἀναγχαίαν τῖςς φύσεως ἀχολουθίαν μὴ χωλῦσαι \" εἰς\nἄλληλα δὲ πάλιν ἐπαναγαγεῖν διὰ τῆς ἀναστάσεως,\nτε χαὶ ζωῆς, ἐν ἑαυτῷ μὲν στήσας διαιρουμένην τῷ\nθανάτῳ τὴν φύσιν, αὑτὸς δὲ γενόμενος ἀρχὴ τῆς τῶν\nδιῃρημένων ἑνώσεως.\n\nΤΟυβΌΓΙΟΟΙΟΠ6ΠΊ, 4.60 υἱ οἷ δδδοῖ υἱγίιβηυσα οομηΐιπι, παπιρα πΊοΟΥ 5 οἱ Υἱ8 : ὧἱ 4] 'π 56 φυΐαεηι\n\nΚΕΦΑΛ. [Ζ΄.\n\n᾿Αλλ' οὕπω φήσε: τις λελύσθαι την ὑπενεχθεῖσαν\nἡμῖν ἀντίθεσιν, ἰσχυροποιεῖσθαι δὲ μᾶλλον ἐχ τῶν\nεἰρημένων τὸ παρὰ τῶν ἀπίστων ἡμῖν προφερόμε-\nνον. Εἰ γὰρ τοσαύτη δύναμίς ἔστιν ἐν αὐτῷ, ὅσην ὁ\nἡμῶν χατεργάζεται, τιχτόμενός τε καὶ τρεφόμενος,\nχαὶ τῇ τοῦ θανάτου πείρᾳ σώζων τὸν ἄνθρωπον,\nσθαι; Πρὸς δὲ τὸν τοιοῦτον λόγον ἱκανὸν μὲν ἦν\nπρὸς τοὺς εὐγνώμονας τοσοῦτον εἰπεῖν, ὅτι χαὶ τοῖς\nἰατροῖς οὐ νομοθετοῦσι τὸν τρόπον τῆς ἐπιμελείας οἱ\n» κάμνοντες \" οὐδὲ περὶ τοῦ τῆς θεραπείας εἴδους πρὸς\nτοὺς εὐεργέτας ἀμφισδητοῦσι, διὰ τί προσήψατο\nτοῦ πονοῦντος μέρους ὁ θεραπεύων, χαὶ τόδε τι πρὸς\nτὴν τοῦ καχοῦ λύσιν ἐνενόησεν, ἕτερον δέον “ ἀλλὰ\nπρὸς τὸ πέρας ὁρῶντες τῆς εὐεργεσίας, ἐν εὐχα-\nρ'στίᾳ τὴν εὐποιίαν ἐδέξαντο.. ᾿Αλλ᾽ ἐπειδὴ, χαθώς\nφησιν ὁ προφήτης, τὸ πλῆθος τῆς χρηστότητος τοῦ\nΘεοῦ χεχρυμμένην ἔχει τὴν ὠφέλειαν, χαὶ οὕπω διὰ\nτοῦ παρόντος βίου τηλαυγῶς καθορᾶται (ἦ γὰρ ἂν\nπεριΐρητο πᾶσα τῶν ἀπίστων ἀντίῤῥησις, εἰ τὸ\nπροσδοχώμενον ἐν ὀφθαλμοῖς ἣν νῦν δὲ ἀναμένει\nτοὺς ἐπερχομένους αἰῶνας, ὥστε ἐν αὐτοῖς ἀποχα-\nλυφθῆναι τὰ νῦν διὰ τῆς πίστεως μόνης ὁρώμενα) \"\nκαὶ τῶν ἐπιζητουμένων ἐξευρεῖν τὴν λύσιν τοῖς προ-\nλαμθάνουσι συμδαίνουσαν.\n\nΚΕΦΑΛ. ΙΗ’,\n\nΚαίτοι περιττὸν ἴσως ἐστὶ Θεὸν ἐπιδεδημηχέναι\nτῷ βίῳ πιστεύσαντας διαθάλλειν τὴν παρουσίαν, ὡς\nοὐχ ἐν σοφίᾳ τινὶ καὶ λόγῳ γεγενημένην τῷ κρείτ-\nτον!. Τοῖς γὰρ μὴ λίαν ἀντιμαχομένοις πρὸς τὴν\nἀλήθειαν, οὐ μιχρὰ τῆς θείας ἐπιδημίας ἀπόδειξις, ἡ\nχαὶ πρὸ τῆς μελλούσης ζωῆς ἐν τῷ παρόντι βίῳ\nφανερωθεῖσα, ἡ διὰ τῶν πραγμάτων αὐτῶν, φημὶ,\nπᾶν μέρος τῆς οἰχουμένης ἡ τῶν δαιμόνων ἀπάτη,\nδιὰ τῆς εἰδωλομανίας τῆς ζωῆς τῶν ἀνθρώπων χατα-\nτὸν χόσμον ἔθνεσιν ἦν, τὸ θεραπεύειν διὰ τῶν εἰδώ-\n\nΟΒΑΤΙΟ ΟΑΤΕΟΘΒΕΤΙΟΑ.\n\nΑ\n\nδὲ\n\n. ΘΑΡΌΤ ΧΥ͂ΙΙ.\n\n(μονὴ ροιϊοβίδιβ δὲ πιογίαπιὶ ἀθβίγυγα οἱ νυἱίδηι ἰπ-\n4αΐ παβοδίιν οἱ δἰδίιγ, εἰ μαγίρ ὁ Ἰπογι 8 ἴδοῖο 841ι-\nταὶ ἀοὲ μοι ΐηΐ, οὐπὶ οἱ ᾿Ιοαγοὶ δὲ 56 ἤθη βυθίγα,\n\nΡγορυ ϊϑαπάυπι, οὐ) ορογίοΓαὶ 41 ; βεά δὰ πο\n4ιοπίδπι, υἱ δἷξ ργορίιεῖα, τευ 0 Βοη (8118 [οὶ\nΓαίυγ ὁ00 5) ; πιιης δυΐθηι (υἱὰγα ὀχβρθοίδι βόδοια.,\nτἰοποιι, 4115 δοορϊί ργιθοθ δπι 15.\n\nΘΑΡΌΤ ΧΥ͂ΠΙ.\n\nδου δὰ νἱίδπι νϑηΐ586 ογοάϊογίηι, δἀνομίαπι ου5\nδε οὐδίπουδὶ ἀοπηϊ παῖ : φυσπιδλάιποάμ οἰπηΐ-\n\nξωμίοις μιάσμασιν ; ᾿Αφ᾽ οὗ δὲ, χαθώς φησιν ὁ ᾿Από- ἢ τυΐατι δηϊπια!ειπι βδογ 8, οἱ αι βιηρανῦ δῃαγία\n\nστολος, Ἐπεφάγη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος\nπᾶσιν ἀγθρώποις. διὰ τῆς ἀνθρωπίνης ἐπιδημήσασα\nφύσεως, πάντα χαπνοῦ δίχην εἰς τὸ μὴ ὃν μετεχώ-\nρῆσεν\" ὥστε παύσασθαι μὲν τὰς τῶν χρηστηρίων\nσίους πομπὰς, καὶ τὰ δι᾽ αἱμάτων ἐν ταῖς ἑχατόμ-\nθαις μολύσματα ἐν δὲ τοῖς πολλοῖς τῶν ἐθνῶν ἀφα-\nμένη, καὶ ἀφιδρύματα, χαὶ ὅσα ἄλλα τοῖς θεραπευ-\n“αἷς τῶν δαιμόνων ἐπὶ ἀπάτης σφῶν αὐτῶν χαὶ τῶν\nἐντυγχανόντων ἐπιτετήδευτο: ὡς ἐν πολλοῖς τῶν\n\n4Τιι νν, 11.\n\nΠερι δυοιηϊπαιοηίθυβ, ἀφπιοπθα ΘΟΙΘΓα ρα 8,-\nτου δογα ἢ Εχ 00 διίθι, υ ἀϊοὶῖ Αροβίοϊυβ δ, Αρ-\n\nδυΐδπι οι 008 οὐπο ἀδ] οἷα βίμι δ᾽ ιγ18., οἱ υβϑϑι]-\nθυ ῖα, οἱ ἰδπηρὶα, οἱ ἀείυθγα ; οἱ φυδουηᾳιε 4]18 ἃ\nοὐ]ιογῖ θυ5. ἀδιμομθ δὰ δυὶ (γαυάδι, δὲ θογαπὶ 4ιὶ\nἐπ ἦρβὰ ἱποίάευμηϊ, Ἵγθοία οἱ οοπϑίίυϊα [ὑδγᾶπι ἢ\n\nδῇ 5. ΘΆΕΘΌΒΗ ΝΥΞΒΕΝΙ δ6\nδάφο υἱ ἴῃ πηι 18 ἰοοἷβ 6 86 [κῶς 4υϊάεπι ἁπαυᾶπι α ἀντεγερθῆναι δὲ κατὰ πᾶσαν τὴν οἰχουμένην ἐπὶ τῷ\n\nΟΥΒΘ ἐαγγᾶρυπι οχοὶ ϑίξ βἰπι ἰη (ἢ γί δε ποιηΐηο ςράδ5\nβδογῶδ, [δ ρ]2 οἱ δἰξασγία, [Πυθα νοπογδηάυμῃ οἱ\nἱπογιυδηίυπι πδογιβοίυπι.,, δι] παΐδιυθ δὲ οσοθίϑᾶ\nφεῖαν; τ 94:8 ΘΟΓρΡΟΡΑ 5 ἀθαρθεῖϊο, οἱ πιογί 5 οοη-\n\nΧριστοῦ ὀνόματι, ναούς τε χαὶ θυσιαστήρια, καὶ τὴν\nσεμνήν τε καὶ ἀναίμαχτον ἱερωσύνην, χαὶ τὴν ὕψη-\nλὴν φιλοσοφίαν, ξογῳ μᾶλλον ἢ λόγῳ κατορθουμένην,\nχαὶ τῆς σωματιχῆς ζωῆς τὴν ὑπεροψίαν, καὶ τοῦ\nθανάτου τὴν χαταφρόνησιν, ἣν οἱ μεταστῆναι τῆς\nπίστεως παρὰ τῶν τυράννων ἀναγχαζόμενοι φανερῶς\nἐπεδείξαντο, ἀντ᾽ οὐδενὸς δεξάμενοι τὰς τοῦ σώματος\nαἰχίας, καὶ τὴν ἐπὶ θανάτῳ ψῆφον οὐκ ἂν ὑποστά\"-\nθείας ἐπιδημίας ἔχοντες τὴν ἀπόδειξιν, Τὸ δὲ αὐτὸ\nπεῖν, τοῦ παρεῖναι τὸν παρ᾽ αὐτῶν ἀπιστούμενον.\nΜέχρι μὲν γὰρ τῆς τοῦ Χριστοῦ θεοφανείας λαμπρὰ\nπαρ᾽ αὐτοῖς ἣν τὰ ἐν Ἱεροσολύμοις βασίλεια, ὁ δι-\n\nΘΣδροοιϊδθαΐυγ, οἱ αυθπὶ ἃ ἰ666 οἱ ργορίνβιῖϊβ ῥγίι8\nΡγϑείαγα ὀγδηΐ οἱ γοῃογδηθδ, το οῖδ βιυιμὶ ἰη 8018\n\nῬγοΒΙ δι105 Γιοτῖ! δαΐίυ.\n\nΘΑΡΌΤ ΧΙΧ.\n\nἴυνα Οὐ πὶ ΠΟΒΙ͂ΓΑ ΟΟΠΩΘΟΙΌΡ, ΡῈΓ 86 ξΟΠΒΟΓΥΔἢ5\nεἰοποιη Ὁ Θποὰ αἰϊυὰ, φυλαὶ βυμπιπιδι! πὶ ΓΘΟΘηβ6 τα\nαὐ ἀς θεο ρὶα βεηταμ!υγ\n\nΟΑΡΌΤ ΧΧ.\n\nπυιη, οἱ βαρίθηϊαπι, οἱ φιϊάυϊά 44 ἰά χυοὰ 6δῖ ηι6-\n\nκατὰ τὴν ἐξ ἀρχῆς νομισθεῖσαν αὐτοῖς τῆς εὐσεδείας\nθρησχείαν ἀχώλυτα ἦν. Ἐπεὶ δὲ εἶδον τὸν προσδο-\nχώμενον, καὶ ὃν διὰ τῶν προφητῶν τε χαὶ τοῦ νό-\nβου προεδιδάχθησαν, καὶ προτιμοτέραν ἐποιήσαντο\nτῆς εἰς τὸν φανέντα πίστεως τὴν ἐσφαλμένην ἐχείνην\nδεισιδαιμονίαν, ἣν χαχῶς ἐχδαλόντες, τὰ τοῦ νόμου\nῥήματα διεφύλασσον, συνηθείᾳ μᾶλλον ἣ διανοίᾳ\nδουλεύοντες, οὔτε τὴν ἐπιφανεῖσαν ἐδέξαντο χάριν,\nχαὶ τὰ σεμνὰ τῆς παρ᾽ αὐτοῖς θρησχείας, ἐν διηγή-\n\nμᾶσι ψιλοῖς ὑπολέλειπται\" τοῦ ναοῦ μὲν οὐδὲ ἐξ ,,χ΄\n\nἰχνῶν ἐπιγινωσχομένου, τῆς δὲ λαμπρᾶς ἐχείνης\nπόλεως ἐν ἐρειπίοις ὑπολειφθείσης, μεῖναὶ τε τοῖς\nἸουδαίοις τῶν χατὰ τὸ ἀρχαῖον νενομισμένων μη-\nδέν\" ἀλλὰ καὶ αὐτὸν τὸν σεδάσμιον αὑτοῖς ἐν Ἴε-\nροσολύμοις τόπον, ἄθατον προστάγματι τῶν δυνα-\nστευόντων γενέσθαι.\n\nΚΕΦΑΛ. 19΄.\n\nτοῖς τῶν Ἰουδαίων προεστῶσι δογμάτων, δοχεῖ ταῦτα ᾿\nπερὶ τῶν ἀνθυπενεχθέντων ἰδίᾳ τὸν λόγον διαλαδεῖν,\nὅτου χάριν ἡ θεία φύσις πρὸς τὴν ἡμετέραν συμ-\n«λέχεται, δι᾽ ἑαυτῆς σώζουσα τὸ ἀνθρώπινον, οὐ διὰ\nπροστάγματος κατεργαζομένη τὸ χατὰ πρόθεσιν. Τί;\nοὖν ἂν γένοιτο ἡμῖν ἀρχὴ, πρὸς τὸν προχεέμενον\nσχοπὸν ἀχολούθως χειραγωγοῦσα τὸν λόγον ; Τίς\nἄλλη, ἣ τὸ τὰς εὐσεδεῖς περὶ τοῦ θεοῦ ὑπολήψεις ἐπὶ\nκεφαλαίων διεξελθεῖν ;\n\nΚΕΦΑΛ. Κ'.\n\nεἶναι δεῖν πιστεύειν τὸ Θεῖον, ἀλλὰ χαὶ δίχαιον, χαὶ\nἀγαθὸν, χαὶ σοφὸν, καὶ πᾶν ὅ τι πρὸς τὸ χρεῖττον ἣ\nδιάνοια φέρει. ᾿Αχόλουθον τοίνυν ἐπὶ τῆς παρούσης\nοἰκονομίας, μὴ τὸ μέν τι βούλεσθαι τῶν τῷ Θεῷ πρε-\nπόντων ἐπιφαίνεσθαι τοῖς γεγενημένοις, τὸ δὲ μὴ\nπαρεῖναι, Καθόλου γὰρ οὐδὲν ἐφ᾽ ἑαυτοῦ τῶν ὑψηλῶν\nτούτων ὀνομάτων διεζευγμένον τῶν ἄλλων, ἀρετὴ\nχαταμόνας ἐστίν. Οὕτε τὸ ἀγαθὸν ἀληθῶς ἔστιν\nἀγαθὸν, μὴ μετὰ τοῦ διχαίου τε χαὶ σοφοῦ καὶ τοῦ\nδυνατοῦ τεταγμένον\" τὸ γὰρ ἄδικον, ἣ ἄσοφον, ἣ\n\n᾿ΒῚ ΟἈΛΤΙΟ ΟΛΤΕΘΗΕΤΙΟΘΑ. 88\nἀδύνατον, ἀγαθὸν οὐχ ἔστιν. Οὔτε ἡ δύναμις, τοῦ Α βίυιι, ἰηδὶρίοῃβ εἰ ᾿πηροίθπϑ, Ὠθη 6βί θοηιηι. Νεοηι8\n\nται\" θηριῶδες γάρ ἔστι τὸ τοιοῦτον καὶ τυραννιχὸν\nτῆς δυνάμεως εἶδος. Ὡσαύτως δὲ χαὶ τὰ λοιπὰ, εἰ\nἕξω τοῦ διχαίου τὸ σοφὸν φέροιτο, ἣ τὸ δίχαιον \" εἰ\nτις μᾶλλον τὰ τοιαῦτα χυρίως χατονομάσειε. Τὸ γὰρ\nἐλλιπὲς τοῦ χρείττονος, πῶς ἄν τις ἐν ἀγαθοῖς ἀρι-\nθμήσειεν; Εἰ δὲ πάντα προσήχει συνδραμεῖν ἐν ταῖς\nπερὶ Θεοῦ δόξαις, σχοπήσωμεν εἰ ἡ χατὰ ἄνθρωπον\nτοῦ Θεοῦ οἰχοναμία λείπεταί τι τῶν θεοπρεπῶν ὑπο-\nλήψεων. Ζητοῦμεν πάντως ἐπὶ τοῦ Θεοῦ τῆς ἀγα-\nθότητος τὰ σημεῖα. Καὶ τίς ἂν γένοιτο φανερωτέρα\n«τοῦ ἀγαθοῦ μαρτυρία, ἣ τὸ μεταποιηθῆναι αὑτὸν τοῦ\nπρὰς τὸ ἐναντίον αὐτομολήσαντος, μηδὲ συνδιατε-\nθῆναι τῷ εὐμεταθλήτῳ τῆς ἀνθρωπίνης προαιρέ-\nσεως τὴν παγίαν ἐν τῷ ἀγαθῷ χαὶ ἀμετάδλητον\nφύσιν; Οὐ γὰρ ἂν ἦλθεν εἰς τὸ σῶσαι ἡμᾶς, καθώς\nφησιν ὁ Δαδὶδ, μὴ ἀγαθότητος τὴν τοιαύτην πρόθεσιν\nἐμποιούσης, ᾿Αλλ᾽ οὐδὲν ἂν ὥνησε τὸ ἀγαθὸν τῆς\nπροθέσεως, μὴ σοφίας ἐνεργὸν τὴν φιλανθρωπίαν\nποιούσης. Καὶ γὰρ ἐπὶ τῶν ἀῤῥώστως διαχειμέγων,\nπολλοὶ μὲν ἴσως οἱ βουλόμενοι μὴ ἐν χαχοῖς εἶναι τὼν\nχείμενον μόνοι δὲ τὴν ἀγαθὴν ὑπὲρ τῶν χαμνόντων\nγαμις συνεργεῖ πρὸς τὴν τοῦ χάμναντος ἴασιν. Οὐχοῦν\nτὴν σοφίαν δεῖ συνεζεῦχθαι πάντως τῇ ἀγαθότητι.\nΠῶς τοίνυν ἐν τοῖς γεγενημένοις τὸ σοφὸν τῷ ἀγαθῷ\nσυνθεωρεῖται; Ὅτι οὐ γυμνὸν τὸ χατὰ πρόθεσιν ἀγα-\nθὸν ἔστιν ἰδεῖν. Πῶς γὰρ ἂν φανείη ἡ πρόθεσις μὴ\nδιὰ τῶν γινομένων φανερουμένη; Τὰ δὲ πεπραγμένα\nεἱρμῷ τινι καὶ τάξει δι᾽ ἀχολούθου προϊόντα, τὸ σοφόν\nτε χαὶ τεχνιχὸν τῆς οἰχονομίας τοῦ Θεοῦ διαδείχνυσιν.\nἘπεὶ δὲ, χαθὼς ἐν τοῖς φθάσασιν εἴρηται, πάντως τῷ\nδιχαίῳ τὸ σοφὸν συνεζευγμένον ἀρετὴ γίγνεται\" εἰ\nεἶναι - χαλῶς ἂν ἔχοι χαὶ ἐπὶ τοῦ λόγον τῆς χατὰ\nἄνθρωπον οἰκονομίας, τὰ δύο μετ᾽ ἀλλήλων χατα-\nνοῆσαι, τὸ σοφόν φημι: καὶ τὸ δίχαιον. ἵφ. 5\n\nδάιμοάυπη ἴα ὑοηΐ8 πυμιεγανογίβ Ὁ δὲ ἰψί τα μϑς\nορίἰοηΐ 8, φοηβίἀθγθπλι8 ἢ ἴῃ βιιβοθριὶ ἃ 60\nΜιοπηἰηἰ8 ἀϊβρθηβϑιίοηθ, ἀθεϑί διὰ ἐσ [8 φυξ ῥἷ6\nοοηίγαγίαπι, Πρ Δ] 86 Βι4 0] 6η οἱ ἰῃ Ὀοηο ἰπι-\nΠοὺ οἱ ἱπιπιϊβἰδδαὶ ργοροβίϊα!η. 5644 πἰ ργοίυ 886\nδὲ : 11 δυΐεπὶ 501 δὰ ὕπο) ἀδάπουηϊ \"οπδπὶ βυδιι\nφέτοίο. Οροτίοἱ δγᾷο βαρίοῃταπι ΟΠ ἾΠΟ 6586 ὁ0η-\nδιὸ Ὁ Θυοπίαπι ἰἰσοῖ σΘΓμ ΓΘ Ποῖ 50] υ οἱ πυάυπ\nΡἰεπιίδιῃ οἱ ἀγιϊ οί) οὶ ἀϊδρεπϑαίί οπὶβ : φιιδηὰο-\n\nΚΕΦΑΛ. ΚΑ΄.\n\nΤίς οὖν ἡ δικαιοσύνη; Μεμνήμεθα πάντως τῶν\nχατὰ τὸ ἀχόλουθον ἐν τοῖς πρώτοις τοῦ λόγου εἐρη-\nμένων, ὅτι μίμημα τῆς θείας φύσεως χατεσχευάπσθη ὁ\nἄνθρωπος. τοῖς «ε λοιποῖς τῶν ἀγαθῶν, καὶ τῷ αὐτ-\nεξηυσίῳ τῆς προαιρέσεως, τὴν πρὸς τὸ Θεῖον διασώ-\nοὐ γὰρ ἐνεδέχετο τὸν ἐξ ἀλλοιώσεως τὴν ἀρχὴν τοῦ\nεἶναι ἔχοντα, μὴ τρεπτὸν εἶναι πάντως. Ἡ γὰρ ἐχ\nτοῦ μὴ ὄντος εἰς τὸ εἶναι πάροδος, ἀλλοίωσίς τίς ἔστι,\nισταμένης. Καὶ ἄλλως δὲ τῆς τροπῆς ἀναγχαίως ἐν\nτῷ ἀνθρώπῳ θεωρουμένης, ἐπειδὴ μίμημα τῆς θείας\nφύσεως ὁ ἄνθρωπος ἦν. Τὸ δὲ μιμούμενον, εἰ μὴ ἐν\nἀφωμοίωται. Ἐν τούτῳ τοίνυν τῆς ἑτερότητος τοῦ\n\nδ[\"ςὰ|. εν, 10.\n\nΘΑΡΌΤ ΧΧΙ.\n\nἸθνὶ, φιυθά δὲ ἀϊνίπς πϑίιγο πη 8. ]10. 6 ΠΟΠ.Ο 5\nπρορϑβδτίο δδβοῖ ἐπι 80 6 παίμγδ ἢ ποάθ6 δηΐπὶ\n\nἐπ οἱ εδὲ αϑϑἰ πη δίαην. Οὐ ἜΓ 0 ε)05 φυοὰ (δοΐα\n\n\"9 5. ὈΔΕΘΟΒῚΙ ΝΎΒΒΕΝΙ ΙΝ\n[ὑϑγαὶ δὰ ἱπιαίπρπι, ἴπ ῃος 6886. ἀΐγθγβί (258 80 6χϑιν)- Α χατ᾽ εἰκόνα γενομένου πρὸς τὸ ἀρχέτυπον οὔσης, ἐν\n\nαἰταγαϊοηθιη, αἱ [81 αἰ χί πηι : οἱ 0 δυΐαπὶ 4[16-\nτγαηδὶῖ ; δἰίδγυη) δυΐίθπι δά σοπιγαγίυιη, οἰ 08 81: -\nεἰουϊ ργίυ8. αἰείαπι 681, οἱ ξοηιγαυὶ! ταρυφηδηιία,\n\nτῷ τὸ μὲν ἄτρεπτον εἶναι τῇ φύσει, τὸ δὲ μὴ οὕτως\nἔχειν, ἀλλὰ δι᾽ ἀλλοιώσεως μὲν ὑποστῆναι κατὰ τὸν\nἀποδοθέντα λόγον - ἀλλοιούμενον δὲ πάντως, ἐν τῷ\nεἶναι μίμημα, ἡ δὲ ἀλλοίωσις κίνησίς ἐστιν εἰς ξτε-\nρον ἀπὸ τοῦ ἐν ᾧ ἐστιν εἰσαεὶ προϊοῦσα “ δύο λέγει\nτῆς τοιαύτης εἴδη χινήσεως \" τὸ μὲν πρὸς τὸ ἀγαθὸν\nπέρας οὐδὲ τοῦ διεξοδευομένου χαταλαμθδάνεται. Τὸ\nδὲ πρὸς τὸ ἐναντίον, οὗ ὑπόστασις ἐν τῷ μὴ ὑφεστᾶ-\nναί ἐστιν. Ἢ γὰρ τοῦ ἀγαθοῦ ἐναντίωσις, καθὼς\nἔμπροσθεν εἴρηται, τοιοῦτόν τινα νοῦν χατὰ τὴν διᾶ-\nδιαιρεῖσθαι, χαὶ τῇ ἀνυπαρξίᾳ τὴν ὕπαρξιν. Ἐπειδὴ\n\nἀϊδιϊπσυϊ, οἱ βυ)βιδηι απ ἃ ποὴ ϑυυβίαηιία. ᾿ιο- Βὶ καὶ χίνησιν, οὐκ ἐνδέχεται τὴν φύσιν ἀφ᾽ ἑαυτῆς\n\n19 6πὶ οἱ Δ᾽ 16 γα θ1Π6πὶ ἱποϊιδι!οπαπι οἱ πιοίμην, ἴῃ 88\n\nἵεται, τῆς πρὸς τὸ χαλὸν ἐπιθυμίας αὐτὴν ἐφελχο-\nμένης φυσιχῶς εἰς χίνησιν. Καλὸν δὲ τὸ μέν τι ἀλη-\nθῶς χατὰ τὴν φύσιν ἐστί\" τὸ δὲ οὐ τοιοῦτον, ἀλλ᾽\nἐπηνθισμένον τινὶ χαλοῦ φαντασίᾳ. Κριτήριον δὲ τού-\nτῶν ἐστὶν ὁ νοῦς ἔνδοθεν ἡμῖν ἐνιδρυμένος. Ἐν ᾧ\nχινδυνεύεται, ἣ τὸ ἐπιτυχεῖν τοῦ ὄντος χαλοῦ, ἣ τὸ\nπαρατραπέντας αὐτοῦ, διά τινος τῆς χατὰ τὸ φαινό-\nμένον ἀπάτης ἐπὶ τὸ ἐναντίον ἡμᾶς ἀποῤῥυΐῆγναι \"\nοἷόν τι παθεῖν ὁ ἕξω μὲν μῦθός φησιν, ἀπ| δ] ιδοῦσαν ἐν\nτῷ ὕδατι τὴν χύνα πρὸς τὴν σχιὰν οὗ διὰ στόματος\nἔφερε, μεθεῖναι μὲν τὴν ἀληθῆ τροφὴν, περιχανοῦσαν\nδὲ τὸ τῆς τροφῆς εἴδωλον ἐν λιμῷ γενέσθαι.\n\nἀϊιη 5556, ἱῃπἰδηΐοπη δυΐθην οἷ δὲ ϑἰπ)υΐδογο ἴρπιο [θυ Γ8856.\n\nΘΑΡΟΤ ΧΧΙΙ.\n\nἸαι8, ἔγαυ 8 σοπϑιογίβ οἱ ἱπυδηιοῦίβ Υἱε ρεγϑυδβᾶ\nἌσογαΐᾳ ο͵υ5 4υΐϊ οοοἰάογαὶ: οἱ ἰδηηυδηι βαρίθπβ,\n\nΚΕΦΑΛ. ΚΒ'.\n\nἘπεὶ οὖν τῆς πρὸς τὸ ὄντως ἀγαθὸν ἐπιθυμίας\nδιαψευσθεὶς ὁ νοῦς, πρὸς τὸ μὴ ὃν παρηνέχθη, δι᾽\nἀπάτης τοῦ τῆς χαχίας συμθούλου τε χαὶ εὑρετοῦ,\nχαλὸν ἀναπεισθεὶς εἶναι τὸ τῷ καλῷ ἐναντίον. Οὐ γὰρ\nἂν ἐνήργησεν ἡ ἀπάτη, μὴ δελέατος δίχην τῷ τῆς\nχαχίας ἀγχίστρῳ τῆς τοῦ χαλοῦ φαντασίας περι-\nπλασθείσης. Ἐν ταύτῃ τοίνυν γεγονότος ἐχουσίως τῇ\nτῆς ζωῆς ὑποζεύξαντος, πάντα μοι χατὰ τὸν αὐτὸν\nἀναζήτει τὰ ταῖς θείαις ὑπολήψεσι πρέποντα, τὸ ΄\nτι τῆς χρείττονο; σημασίας ἐστίν. Οὐχοῦν ὡς ἀγα-\nφὸς οὐχ ἀγνοεῖ τὸν τρόπον τῆς ἀναχλήσεως. Σοφίας\n\nἐβι, οἰδιη 605 αυοὰ ᾿υδβίυπι οί, ἰυὐϊοία). Νεπιο Ὁ δ᾽ ἂν εἴη, χαὶ ἡ τοῦ δικαίου χρίσις. Οὐ γὰρ ἄν τις\n\nβαῖρβο8 νδηάίἀθγίηι; οἱ πδς ἰρδὶβ πδο 411 ργὸ\n\nἀφροσύνῃ τὴν ἀληθῆ διχαιοσύνην προσάψειεν. Τί οὖν\nἐν τούτοις τὸ δίχαιον; Τὸ μὴ τυραννιχῇ τινι χρή-\nσασθαι χατὰ τοῦ χατέχοντος ἡμᾶς αὐθεντίᾳ \" μηδὲ\nτῷ περιόντι τῆς δυνάμεως ἀποσπάσαντα τοῦ χρα-\nδι᾿ ἡδονῆς καταδουλωσαμένῳ τὸν ἄνθρωπον. Καθάπερ\nγὰρ οἱ χρημάτων τὴν ἑαυτῶν ἐλευθερίαν ἀποδόμενοι,\nδοῦλοι τῶν ὠνησαμένων εἰσὶν, αὐτοὶ πρατῆρες ἕἑαυ-\n\nὑπὲρ ἐχείνων ἕξεστι τὴν ἐλευθερίαν ἐπιδοήσασθαι, Ζ\n\nχἂν εὐπάτριδες ὧτιν οἱ πρὸς τὴν συμφορὰν ταύτην\nαὐτομολήσαντες \" εἰ δέ τις χηδόμενος τοῦ ἀπεμπολῃ -\n\nἐξωνεῖσθα: δὲ πάλιν εἰ δούλοιτο τῶν τοιούτων οὐδεὶς ὁ\nχωλύων νόμος ἐστί\"\n\nΚΕΦΑΛ. ΚΓ΄.\n\nΚατὰ τὸν αὐτὸν τρόπον ἑχουσίως ἡμῶν ἑαυτοὺς\nἡμᾶς εἰς ἐλευθερίαν ἑξαιρουμένου, μὴ τὸν τυραυνι-\nμῦν, ἀλλὰ τὸν δίκαιον τρόπον ἐπινοηθῆναι τῆς ἀνα-\nχλήσεως. Οὗτος δέ ἐστί τις τῷ ἐπικρατοῦντι ποιή-\nτοῦντα λαδεῖν ἑλέσθαι ; Δυνατόν ἐστι δι᾿ ἀχολούθου\nστοχασμόν τινα τῆς ἐπιθυμίας αὐτοῦ λαδεῖν. Εἶτα\nποόδηλα γένοιτο ἡμῖν τῶν ζητουμένων τεχμήρια. Ὁ\nτοίνυν κατὰ τὸν ἐν ἀρχῇ τοῦ συγγράμματος προαπο-\nδοθέντα λόγον, τῷ πρὸς τὸν εὐημεροῦντα φθόνῳ πρὸς\nτὸ ἀγαθὸν ἐπιμύσας, τὸν ὃὲ τῆς χαχίας ζόφον ἐν\nἑαυτῷ γεννήσας: \" ἀρχὴν δὲ τῆς πρὸς τὰ χείρω ῥοπῆς\nτὴν φιλαρχίαν νοσήσας, τίνος ἂν ἀντηλλάξατο τὸν\nπὸν τῦτον θρέψειε πάθος, τὰ μείζω τῶν ἐλαττόνων\nδιαμειθόμενος : ᾿Αλλὰ μὴν ἐν τοῖς ἀπ᾽ αἰῶνος ἔστο-\nρουμένοις ἐν οὐδενὶ συνεγνώχει τοιοῦτον οὐδὲν, οἷα\nχαθεώρα περὶ τὴν τότε φαινομένην χυοφορίαν ἀσυν-\nθενίας, καὶ ἄνωθεν ἐπιμαρτυρούσας τῷ ὑπερφυεῖ τῆς\nἀξίας ἐκ τῶν ἀοράτων φωνάξ᾽ χαὶ τῶν τῆς φύσεως\nΨιλὴν ἐν ῥήματι μόνῳ χαὶ ὁρμῇ τοῦ θελήματος παρ᾽\nαὐτοῦ γινομένην, τήν τε τῶν τεθνηχότων ἐπὶ τὸν\nβίον ἀνάλυσιν, καὶ τὸν χατὰ τῶν δαιμόνων φόθον, καὶ\nτῶν χατὰ τὸν ἀέρα παθῶν τὴν ἐξουσίαν, καὶ τὴν διὰ\nθαλάσσης πορείαν, οὐ διαχωροῦντο: ἐφ᾽ ἑχάτερα τοῦ\nπελάγους, καὶ τὸν πυθμένα γυμνοῦντος τοῖς παρ-\nοδεύουσι χατὰ τὴν Μωσέως θαυματουργίαν, ἀλλ᾽ ἄνω\nτὴς ἐπιφανείας τοῦ ὕδατος ὑποχερσουμένης τῇ βάσει,\nχαὶ διὰ τῆς ἀσφαλοῦς ἀντιτυπίας ὑπερειδούσης τὸ\nἴχνος, τὴν τε τῆς τροφῖς ὑπεροψίαν ἐφ᾽ ὅσον βού-\nλοιτο, καὶ τὰς ἐν ἐρημίᾳ δαψιλεῖς ἑστιάσεις τῶν ἐν\nἐπέῤῥει τὸ μάννα, οὔτε ἡ γῆ χατὰ τὴν ἰδίαν αὐτῆς\nφύσιν σιτοποιοῦσα τὴν χρείαν ἐπλήρου “ ἀλλ᾽ ἐχ τῶν\nἀῤῥήτων ταμείων τῆς θείας δυνάμεως ἡ φιλοτιμία\nπροΐει, ἕτοιμος ἄρτος ταῖς χερσὶ τῶν διαχονούντων\nἐνγεωργούμενος, χαὶ διὰ τοῦ χόρου τῶν ἐσθιόντων\nπλείων γιγνόμενος, ἦ τε διὰ τῶν ἰχθύων ὀψοφατία, οὐ\nθαλάσστς αὐτοῖς πρὸς τὴν χρείαν συνεισφερούσης,\nἀλλὰ τοῦ καὶ τῇ θαλάσσῃ τὸ γένος τῶν ἰχθύων κατα-\nσπείραντος. Καὶ πῶς ἄν τις τὸ καθ’ ἔχαστον τῶν εὖ-\nαγγελιχῶν διεξίοι θαυμάτων ; Ταύτην τοίνυν τὴν\nδύναμιν χαθορῶν ὁ ἐχθρὸς ἐν ἐκείνῳ, πλεῖον τοῦ\nχατεχομένου τὸ προχείμενον εἶδεν ἐν τῷ συναλλά-\nγματι\" τούτου χάριν αὐτὸν αἱρεῖται λύτρον τῶν ἐν\nπὴ τοῦ θανάτου φρουρᾷ κχαθειργμένων γενέσθαι.\n᾿Αλλὰ μὴν ἀμήχανον ἣν γυμνῇ προσδλέψαι τῇ τοῦ\n\nΟΠΆΤΙΟ ΟΛΔΤΕΟΘΙΠΕΤΙΟΑ.\n\nη\nΟΑΡΌΤ ΧΧΊΙ.\nἀϊάἀεγίπνυβ, ορογίο αι Ὁ 60 πὶ ργορίογ υοηίιϑίοπι\nτὶ, φγορίογ ἰηνίἀϊδιη ἴῃ οἰιπὶ οοποαρίδην, οὐ 18\nὁχ υἱγφίηἰιδίο, οἱ γος 68 6 5:1 00 Γ8 ἐεβίδη!ο8 δἀπιὶγαθὲ-\n1επὶ οὖ ἀϊφηϊ!δῖοαν, οὐ ὨΪ8 ἰδιθδα ἐδάογοῖ δυν\nδδρεδείυπι, πδίυγα ογθογαπὶ οἱ ογϊυὐΐηυπὶ ΟΟΓΓΘ-\nποι, οἱ ἀππιοηυπι ἰΘγιόγοιι, ροϊοϑιδιοπιψυδ ᾿ 6Π6-\nεἰΐοπθ5 δε ιῖβ, οἱ ρβδγ πιῶγα ἱπργαββυ, υἱγίπαιε πιδγὶ\nτίδηϊα, ΘΟ ΓΌΘΉ ΘΓ οἱ πιγϑου]ο φυοά (Δοϊαπὶ 65 ἃ\nἰλι τοῖοι οἰαγρίεἰοηθιν, Ἰδίᾳ οἱ θρίεπάϊάα ο0η-\nἐγδοϊαιίδ ; φυϊθα8 ποθ οἰ οἰ πιληθ, ποαυ6\nΡογιϊοθδημιν ἰδηαυδῖθ ἀρτγίοοίαγιι παν ᾿μηΐ 0.5 δἰα-\nμογδῖυβ, οἱ ΡῈ δογηῆ) 4] νοδοουαηίι δι οίδίοπι\nιβογανὶὶ αυϊδρίαπε 5ξυϊα τηἰγαευϊὰ ἀνα ἰοᾶ ἢ\n\nΘᾺ\n\n5. ΘΠΒΕΘΟΙῚΙ ΝΥΘΒΕΝῚ\n\nθέ\n\nΡ΄ εἰἴυπι τεἀδιηρι!οπΐβ δογαηι 48] ἴῃ ΣΆΓΟΟΓΟ ΠΟΥ 8 Α θεωρήσαντα, ἣν ἤδη διὰ τῆς ἁμαρτίας χεχείρωτο.\n\nὅιη οἹ μι οὐ ροοοδέμπι ἴῃ νἱπου 5 πάθε ραὶ, ροτιῖο-\nποπὶ Δἰπιδάνογίογεῖ, [οἴ ΓΩ 0 σἄγηα οἰ ν᾽ π] 828. οὔτη-\n᾿ἀππὶ οἱ 651 5 ἱ οοσῃϑίυ, ΠΟΙ ἰογγογοῖυῦ Φρρ᾽Ὸ-\n\nοϑβίοιναὐι, ποπῖρα θοηίϊδιαπι, βαρίεπιίδπι οἱ δι 1-\n\nΔιὰ τοῦτο περιχεχάλυπται τῇ σαρχὶ ἡ θεότης, ὡς ἂν\nπρὸς τὸ σύντροφόν τε χαὶ συγγενὲς αὐτῷ βλέπων, μὴ\nπτοηθείη τὸν προσενγισμὸν τῆς ὑπερεχούσης δυνά-\nμεως: καὶ τὴν ἠρέμα διὰ τῶν θαυμάτων ἐπὶ τὸ\nμητὸν μᾶλλον ἣ φοδερὸν τὸ φανὲν εἶναι γομίσῃ.\nὉρᾷς ὅπως τὸ ἀγαθὸν τῷ διχαίῳ συνέξευχτῳ, καὶ\nτὸ σοφὸν τούτων οὐχ ἀποχέχριται. Τὸ γὰρ διὰ τῆς\nτοῦ σώματος περιδολῆς χωρητὴν τὴν θείαν δύναμιν\nἐπινοῆσαι γενέσθαι, ὡς ἂν ἡ ὑπὲρ ἡμῶν οἰχονομία\nμὴ παραποδισθείη τῷ φόδῳ τῆς ὑψηλῆς ἐμφανείας,\nπάντως κατὰ ταὐτὸν τὴν ἀπόδειξιν ἔχει, τοῦ ἀγαθοῦ,\nτοῦ σοφοῦ, τοῦ διχαίου. Τὸ μὲν γὰρ ἐθέλεσθαι σῶσαι,\nτῆς ἀγαθότητός ἔστι μαρτυρία \" τὸ δὲ συναλλαγμα-\nτιχὴν ποιήσασθαι τὴν τοῦ χρατουμένου λύτρωσιν, τὸ\nδίχαιον δείκνυσι τὸ δὲ χωρητὸν δι᾽ ἐπινοίας ποιῆσαι\nπῷ ἐχθρῷ τὸ ἀχώρητον, τῆς ἀνωτάτω συφίας τὴν\nἀπόδειξιν ἔχει.\n\nΟΑΡΌΤ ΧΧΙΥ.\n\nΚΕΦΑΛ. ΚΔ’.\n\n᾿Αλλ᾽ ἐπιζητεῖν εἰχὸς τὸν τῇ ἀχολουθίᾳ τῶν εἰση-\nμένων προσέχοντα, ποῦ τὸ δυνατὸν τῇς Θεότητος, ποῦ\nἡ ἀφθαρσία τῆς θείας δυνάμεως ἐν τοῖς εἰρημένοις\nὁρᾶται. Ἵνα τοίνυν χαὶ ταῦτα γένηται καταφανῆ, τὰ\nἐφεξῆς τοῦ μυστηρίου διασχοπήσωμεν, ἐν οἷς μάλιστα\nδείχνυται συγχκεχραμένη τῇ φιλανθρωπίᾳ ἡ δύναμις.\nΠρῶτον μὲν οὖν τὸ τὴν παντοδύναμον φύσιν πρὸς τὸ\n\n651 φιοι(αιῃπηοο βϑοιπάψιη παίμγϑι οἱ οοπβϑθηιλ-\nπθιπι. Νϑαυα πονυπ) οἱ διἰπιΐγδῦ ]6 φυϊάρίαην δυγὶ-\nῬγαοῦ πδίπγαι. Οὐ πο ἀ0 Θηΐτη ἰφηΐβ Θδϑθηι Ὁ οϑὶ\nῬγοργίμπι (δγγὶ βυγβυ ; πόα η Πλπημ8 4ιϊαιιδπι\nΠδιη δὲ δυρεογοιηἰ πϑηϊοπὶ ραϊδηίΔιη, πους οΟἰο-\n\nπλείονα τὴν ἀπόδειξιν τῆς δυνάμεως ἔχει, ἣ τὰ με-\nγάλα τε χαὶ ὑπερφυῆ τῶν θαυμάτων. Τὸ μὲν γὰρ μέγα\nμδβως, κατὰ φύσιν πώς ἔστι καὶ ἀχόλουθον. Καὶ οὐχ\nτὴν ἐν τῷ χύσμῳ χτίσιν, καὶ πᾶν ὃ τέ περ ἂν ἔξῳ τῶν\nφαινομένων χαταλαμθάνεται ἐν τῇ Θεοῦ δυνάμει\nσυστῆναι, αὐτοῦ τοῦ θελήματος πρὸς τὸ δοχοῦν οὐ -\nσιωθέντος. Ἢ δὲ πρὸς ταπεινὸν χάθοδος, περιουσία\n«ἰς ἐστι τῆς δυνάμεως, οὐδὲν ἐν τοῖς παρὰ φύσιν χω-\nλυομένης. Ὡς γὰρ ἴδιόν ἐστι τῆς τοῦ πυρὸς οὐσίας\nἡ ἐπὶ τὸ ἄνω φορὰ, χαὶ οὐχ ἄν τις θαύματος ἄξιον ἐπὶ\nπἧς φλογὸς ἡγεῖτο τὸ φυσικῶς ἐνεργούμενον᾽ εἰ δὲ\nῥέουσαν ἐπὶ τὸ κάτω καθ᾽ ὁμοιότητα τῶν ἐμόριθῶν\n\nὉ σωμάτων ἴδοι τὴν φλόγα, τὸ τοιοῦτον ἐν θαύματι\n\nποιεῖται, πῶς τὸ πῦρ διαμένει πῦρ ὃν, καὶ ἐν τῷ\nτρόπῳ τῆς κινήσεως ἐχθαίνει τὴν φύσιν, ἐπὶ τὸ χάτω\nχαὶ ἡ τοῦ παντὸς διαχόσμησις, χαὶ ἡ διηνεχὴς τῶν\nὄντων οἰχονομία τοσοῦτον, ὅσον ἡ ἐπὶ τὸ ἀσθενὲς τῆς\nφύσεως ἡμῶν συγχατάδασις δείχνυσι πῶς τὸ ὑψηλὸν\nἐν τῷ ταπεινῷ χαθορᾶται, καὶ οὐ χαταδαίνει τὸ ὕψος\"\nπῶς Θεότης ἀνθρωπίνῃ τυμπλαχεῖσα φύσει, καὶ τοῦτο\nγίνεται καὶ ἐχεῖνό ἐστιν, Ἐπειδὴ γὰρ, καθὼς ἐν τοῖς\nμις, ἀκράτῳ προσμίξαι τῇ τοῦ Θεοῦ παρουσίᾳ, χαὶ\nληπτον γένοιτο τῷ ἐπιξζητοῦντι ὑπὲρ ἡμῶν τὸ ἀντάλ-\n\n65 ΟΝΆΤΙΟ ΟΑΤΕΘΗΕΤΙΟΑ. θῇ\nλαγμα, τῷ προχαλύμματι τῆς φύσεως ἡμῶν ἐνεχρύ- Α ό8801 68 παίυγα ροϊαπία:ϊ5 σοπίγαγίας, πὶ δή ἠἶδοο-\n\nφθη τὸ Θεῖον, ἵνα χατὰ τοὺς λίχνους τῶν ἰχθύων τῷ δε-\nλέατι τῆς σαρχὸς συναποσπασθῇ τὸ ἄγχιστρον τῆς Θεό-\nτῷ φωτὶ καὶ τῇ ζωῇ τὸ κατὰ τὸ ἐναντίον νοούμενον.\nΟὐ γὰρ ἔχε: φύσιν, οὔτε σχότος διαμένειν ἐν φωτὸς\nὡῦν ἐπὶ χεφαλαίῳ τοῦ μυστηρίου τὴν ἀχολουθίαν\nἀναλαδόντες, ἐντελῇ ποιηδόμεθα τἣν ἀπολογίαν πρὸς\nποὺς κατηγοροῦντας τῆς θείας οἰχονομίας,, ὅτου χάριν\nδι᾽ ἑαυτῆς ἡ Θεότης τὴν ἀνθρωπίνην οὐ κατεργάζεται\nσωτηρίαν. Δεῖ γὰρ διὰ πάντων τὸ θεῖον ἐν ταῖς πρε-\nπούσαις ὑπολήψεσιν εἶναι’ μὴ τὸ μὲν ὑψηλῶς ἐπ᾽\nαὐτοῦ νοεῖσθαι, τὸ δὲ τῆς θεοπρεποῦς ἀξίας ἐχθάλλε-\n\nΤαΐῸΓ πιογα Π 6] ργαϑοπιΐ5, οἱ (ογγοί πυάδιῃ 6715\nἰῃβίδγ ρ΄ 5οῖ π:πὶ σῸ ]ΟΒΟΓᾺΠῚ οἰ 680 οδγηΐβ δίπη\n\nσθαι \" ἀλλὰ πᾶν ὑψηλὸν καὶ εὐσεδὲς νόημα δεῖ πάντως Β 56 ποη ο[Πςεἰϊ 96] υἱεπ]. Οροτίοί πίη ἴῃ οἰμηΐθυς\n\nΓΑ Θεοῦ πιστεύεσθαι, χαὶ συνηρτῆσθαι δι᾽ ἀχολου-\nθίας τῷ ἑτέρῳ τὸ ἕτερον. Δέδειχται τοίνυν τὸ ἀγαθὸν,\nτὸ ἀοτὸν, τὸ δίχαιον, τὸ δυνατὸν, τὸ φθορᾶς ἀνεπίδε-\nτον, πάντα τῷ λόγῳ τῆς χαθ᾽ ἡμᾶς οἰχονομίας ἐπι-\nδειχνύμενα. Ἡ ἀγαθέτης ἐν τῷ προελέσθαι σῶσαι τὸν\nἀπολωλότα καταλαμδάνεται. Ἢ σοφία καὶ ἡ δικαιο-\nσύνη, ἐν τῷ τρόπῳ τῆς σωτηρίας ἡμῶν διεδείχθη. Ἡ\nδύναμις ἐν τῷ γενέσθαι μὲν αὐτὸν ἐ\" ὁμοιώματε\nἀνθρώπου καὶ σχήματι κατὰ τὸ ταπεινὸν τῆς φύσεως\nἡμῶν, καὶ ἐλπισθήναι δύνασθαι αὑτὸν καθ᾽ ὁμοιότητα\nτῶν ἀνθρώπων τῷ θανάτῳ ἐγχρατηθῖναι\" γενόμενον δὲ,\nτὸ οἰκεῖον ἑαυτῷ κατὰ φύσιν ἐργάσασθαι. Οἰχεῖον δὲ\nφωτὶ μὲν ὁ ἀφανισμὸς τοῦ σχότους, ζωῇ δὲ ἡ τοῦ θα-\n\nεπχθέντες τὸ χατ᾽ ἀρχὰς τῆς ζωῆς ἐξετράπημεν, ς\n\nπαρὰ τοῦ μυστηρίου μανθάνομεν, εἰ ἡ καθαρότης\nτῶν ἐξ ἁμαρτίας μολυνθέντων ἐφάπτεται, χαὶ ἡ ζωὴ\nπῶν τεθνηχότων, καὶ ἡ ὁδηγία τῶν πεπλανημένων,\nὡς ἂν ὅ τε μολυσμὸς χαθαρθείη, χαὶ ἡ πλάνη θερα-\nπευθείη, καὶ εἰς τὴν ζωὴν τὸ τεθνηχὸς ἐπανέλθοι;\n\n68 ἀδ ἢ60 βϑηιἰτὶ οἱ οχἰβιϊπατγὶ αὐ θουπὶ ἀδοοπί :\n\nδος ἰδηρί(, φυὶ ἃ ρεροδί 8 βυηΐ ἱπααϊπαιὶ ; εἰ υἱίᾶ πιογιυο8, εἰ νἱδ 608 4 δΔθοῦγαυθγιμῖ, ὃἱ οἱ ρυγκθηῖυῦ\nβογάδϑβ, εἱ δ΄ οὐ ΤΌΥ ΟΟβ56 Ὁ, οἱ συοὰ οΓαὶ πιογιυυμ 86 νἱέδπι γα γεδίαγ ἢ\n\nΚΕΦΑΛ. ΚΙ᾿,\n\nΤὸ δὲ ἐν τῇ φύσει ἡμῶν γενέσθαι τὴν Θεότητα, τοῖς\nἐχ τοῦ εὐλόγουν ξενισμὸν ἐπαγάγοι. Τίς γὰρ οὕτω\nτἥπιος τὴν ψυχὴν, ὡς εἰς τὸ πᾶν ἀποδλέπων μὴ ἐν\nπαντὶ πιστεύειν εἶναι τὸ Θεῖον, καὶ ἐνδύον μὲν καὶ\nπεριέχον χαὶ ἐγχαθήμενον ; Τοῦ γὰρ ὄντος ἐξῆπται\nτὰ πάντα, καὶ οὐχ ἕνεστιν εἶναί τι, μὴ ἐν τῷ ὄντι τὸ\nεἶναι ἔχον. Εἰ οὖν ἐν αὐτῷ τὰ πάντα, καὶ ἐν πᾶσιν\nἐχεῖνο\" τέ ἐπαισχύνονται ἐν τῇ οἰχονομέᾳ τοῦ μυστη“\nρίου τὸν Θεὸν ἐν ἀνθρώποις γεγενῆσθαι διδάσχοντος,\nτὸν οὐδὲ. νῦν ἔξω τῶν ἀνθρώπων εἶναι πεπιστευμέ-\nνον; Εἰ γὰρ καὶ ὁ τρόπος τῆς ἐν ἡμῖν τοῦ Θεοῦ\nπαρουσίας, οὐχ αὐτὸς οὗτος ἐχείνῳ \" ἀλλ᾽ οὖν τὸ ἐν\nἡμῖν εἶναι, καὶ νῦν χαὶ τότε χατὰ τὸ ἶσον διωμολόγη-\nκαι. Νῦν μὲν οὖν ἐγχέχραται ἡμῖν ὁ συνέχων ἐν τῷ\nεἶνα: τὴν φύσιν\" τότε δὲ χατεμίχθη πρὸς τὸ ἡμέτερον,\nἵνα τῇ πρὸς τὸ Θεῖον ἐπεμιξίᾳ γίνηται θεῖον, ἐξαιρεθὲν\nποῦ θανάτου, χαὶ τῆς τοῦ ἀντιχειμένου τυραννῖδος ἔξω\n\nΟΑΡΌΤ ΧΧΥ.\n\nΘυοὰ δυίοηι ἴῃ ποϑίγα δα δ! ογ παίαγὰ ὈΪ ν ἢ 1λ6,\nοἱ αἰϊδηθπι. Ου͵ἷβ 6δὲ οηΐπι δά6θ ρ86 δηΐπιο δὲ\nἀοπιεϊποπίδπι, οἱ οἱ ἰηβίἠθηιθ ᾽ ΑὉ 60 δπΐη 4ποὰ\nο5βοδῖδα ; ἴδῃς δ16Π οἰ ποκῖγᾶ παίυτα ἱπηπ| 5:8\n\nΩ1\n\n5. ΟΠΕΘΟΒΙ ΝΥΘΘΕΝΙ\n\n[Ὶ\n\nἴοι Ὀἰνίμἰιδβ ; οἱ ἴῃ δὰ ποβίυιβ παίυγο οὐπὶ αἰ νίμα Δ γενόμενον. Ἢ γὰρ ἐχείνον ἀπὸ τοῦ θανάτου ἐπὰν-\n\nτηογίο 811 ἐχαπιρία, οἱ ἃ ὡἀνθγϑαγὶὶ δγορία ἰγγαπ-\n\nοὗος, ἀρχὴ τῷ θνητῷ γένει τῆς εἰς τὴν ἀθάνατον ζωὴν\nἐπανόδου γίγνεται.\n\nιαἰεπ).\nΘΑΡΟΌΤ ΧΧΥ͂Ι.\n\nδὲὰ ἴῃ δχδιηίμδπάδ (οτία 0514 οἱ ϑδρίθμιία,\n48; σοῃείεγαίυγ ἰν μ8ο ἀἰδροηθϑδιίοηθ, δἀὐυείιυν\n\nΚΕΦΑΛ. Κα'.\n\n᾿Αλλ’ ἴσως τις ἐν τῇ τῆς δικαιοσύνης ἐξετάσει χαὶ\nσοφίας τῆς κατὰ τὴν οἰχονομίαν ταύτην θεωρουμέ-\nνης, ἐνάγεται πρὸς τὸ νομίσαι ἀπάτην τινὰ τοιαύτην\nμέθοδον ἐπινενοῆσθαι ὑπὲρ ἡμῶν τῷ Θεῷ. Τὸ γὰρ\nοὐ γυμνῇ τῇ θεότητι, ἀλλ᾽ ὑπὸ τῆς ἀνθρωπίνης φύ-\nσεως χεκαλυμμένῃ, ἀγνοηθέντα παρὰ τοῦ ᾿Ἐχθροῦ τὸν\nΘεὸν, ἐντὸς τοῦ κρατοῦντος γενέσθαι, ἀπάτη τίς ἐστι\nτρόπον τινὰ καὶ παραλογισμὸς, ἐπείπερ ἴδιον τῶν\n\nἰδ ργοργίαμη δογιμ 4 ἀδοϊρίυμ!, δά δἰἰυἀ ὁοπ- Β ἀπατώντων ἐστὶ, τὸ πρὸς ἕτερον τὰς τῶν ἐπιδου-\n\nδδρίεἰι δά νογίιδίαπι, δος αυοῆια 888θη 6.0 Ὁ\n\nοἰπηΐυη πιλχὶπια 6586 51 |5 οἱ βαρίβηι:5. Νδῃ\n\nΡῥγΐαπι απιουΐφιο 114 ἐείθιδγα, οὐ8. ρυγμοὶρία εἰ\nοἶδο ρῥβδιτηδουτ δἰ μι το δἀπηίβοοὶ, οἱ ψυὶ ἰηδ5ὶ-\nδιίδῃ νοηθηὶ ργρδὲ πηρἀϊσαιμομίι, οἱ ποῦι8\nΡίμαγ. οὐ͵δθοία Βιοπιϊῃΐβ βρϑοΐθ, 4 6508 νοἱυρίδι15\nῬένγιιηθηάδπὶ πδίιγδπι ; ἢἰα δυΐοι δίπ, οἱ υϑίυδ,\n\nλενομένων ἐλπίδας τρέπειν, καὶ ἄλλο παρὰ τὸ ἐλπι-\nσθὲν κατεργάζεσθαι\" ἀλλ᾽ ὁ πρὸς τὴν ἀλήθειαν βλέ-\nπων, πάντων μάλιστα καὶ τοῦτο τῆς δικαιοσύνης\nτε καὶ τῆς σοφίας εἶναι συνθήσεται. Διχαίου μὲν γάρ\nἐστι, τὸ κατ᾽ ἀξίαν ἑχάστῳ νέμειν\" σοφοῦ δὲ τὸ μήτε\nπαρατρέπειν τὸ δίχαιον, μήτε τὸν ἀγαθὸν τῆς φιλαν-\nθρωπίας σχοπὸν ἀποχωρίζειν τῆς κατὰ τὸ δίχαιον\nκρίσεως, ἀλλὰ συνάπτειν ἀλλήλοις εὐμηχάνως ἀμφό-\nπερα, τῇ μὲν δικαιοσύνῃ, τὸ κατ᾽ ἀξίαν ἀντιδιδόντα\"\nπῇ δὲ ἀγαθότητι, τοῦ σχοποῦ τῆς φιλανθρωπίας οὐχ\nτοῖς γεγονόσιν ἐνθεωρεῖται. Ἡ μὲν γὰρ τοῦ χατ᾽\nἀξίαν ἀντίδοσις, δι᾽ ἧς ὁ ἀπατεὼν ἀνταπατᾶται, τὸ\nδίκαιον δείκνυσιν \" ὁ δὲ σχοπὸς τοῦ γιγνομένον, μαρ-\nτυρία τῆς τοῦ ἐνεργοῦντος ἀγαθότητος γίγνεται.\nἼδιον μὲν γὰρ τῆς διχαιοσύνης, τὸ ἐχεῖνα νέμειν\n\nεὐδάλετο\" ὥσπερ ἡ γῆ χατὰ τὰ γένη τῶν χαταθληθέν-\nπων σπερμάτων, καὶ τοὺς χαρποὺς ἀναδίδωσι. Σοφίας\nδὲ τὸ ἐν τῷ τρόπῳ τῆς τῶν ὁμοίων ἀντιδόσεως μὴ\nἐχπεσεῖν τοῦ βελτίονος. Ὥσπερ γὰρ τῷ ἐδέσματι\n\nὁμοίως παραμίγνυσι τὸ φάρμαχον, χαὶ ὁ ἐπιδουλεύων,\n\nχαὶ ὁ τὸν ἐπιδουλευθέντα ἰώμενος\" ἀλλ᾽ ὁ μὲν τὸ δη-\nλητήριον, ὁ δὲ τὸ τοῦ δηλητηρίου ἀλεξιτήριον \" καὶ\nοὐδὲν ὁ τρόπος τῆς θεραπείας, τὸν σχοπὸν τῆς εὐερ-\nγεσίας διελυμήνατο\" εἰ γὰρ χαὶ παρ᾽ ἀμφοτέρων\nφαρμάχου μίξις ἐν τροφῇ γίγνεται, ἀλλὰ πρὸς τὸν\nσχοπὸν ἀποθλέψαντες, τὸν μὲν ἐπαινοῦμεν, τὸν δὰ\nχαλεπαίνομεν \" οὕτω καὶ ἐνταῦθα, τῷ μὲν χατὰ τὸ\nδίκαιον λόγῳ, ἐχεῖνα ὁ ἀπατεὼν ἀντιλαμθάνει, ὧν τὰ\nσπέρματα διὰ τῆς ἰδίας προαιρέσεως χατεδάλετο.\n᾿Απατᾶται γὰρ καὶ αὐτὸς τῷ τοῦ ἀνθρώπου προδλη-\nματι, ὁ προαπατήσας τὸν ἄνθρωπον τῷ τῆς ἡδονῆς\nδελεάσματι. Ὁ δὲ σχοπὸς τῶν γιγνομένων ἐπὶ τὸ χρεῖτ-\nτον τὴν παραλλαγὴν ἔχει. Ὃ μὲν γὰρ ἐπὶ διαφθορᾷ\nτῆς φύσεως τὴν ἀπάτην ἐνήργησεν᾽ ὁ δὲ δίκαιος ἅμα,\nρόντος τῇ ἐπινοίᾳ τῆς ἀπάτης ἐχρήσατο, οὐ μόνον\nτὸν ἀπολωλότα διὰ τούτων εὐεργετών, ἀλχὰ καὶ αὐτὸν\nτὸν ἀπώλειαν καθ᾽ ἡμῶν ἐνεργήσαντα. Ἐχ γὰρ τοῦ\nπροσεγγίσαι τῇ ζωῇ μὲν τὸν θάνατον, τῷ φωτὶ δὲ τὸ\nσχότος, τῇ ἀφθαρσίᾳ δὲ τὴν φθοράν ἀφανισμὸς μὲν\nτοῦ χείρονος γίγνεται, καὶ εἰς τὸ μὴ ὃν μεταχώρη-\nσις\" ὠφέλεια δὲ τοῦ ἀπὸ τούτων χαθαιρομένου Κα-\n\nο ΟἈΔΊ10 ΟΛΤΕΟΜΝΕΤΙΟΑ. τ\nθάπερ γὰρ τῆς ἀτιμοτέρας ὕλης τῷ χρυσῷ χαταμι- Α ποὺ εϑὶ π᾿ ἰρληδίίυβ; οἱ ἡιιναίαν ἰά ηιοι! ὁχ [18\n\nχθείσης, τῇ διὰ τοῦ πυρὸς δαπάνή τὸ ἀλλότριόν τε χαὶ\nἀπόδλητον οἱ θεραπευταὶ τοῦ χρυσίου χαταναλώσαν-\nτες, πάλιν ἐπανάγουσι πρὸς τὴν χατὰ φύσιν λαμπη-\nνεται ἡ διάχρισις, χρόνῳ τοῦ πυρὸς τῇ ἀναλωτιχῇ\nδύναμει τὸ νόθον ἐξαφανίζοντος, πλὴν ἀλλὰ θεραπεία\nτίς ἔστι τοῦ χρυσίου, τὸ ἐχταχῆναι παρ᾽ αὐτῷ, τὸ\nἐπὶ λύμῃ τοῦ χαλοῦ ἐγχείμενον \" κατὰ τὸν αὐτὸ\" τρό-\nχίας ἔχγονον, τῷ εὑρετῇ τοῦ χαχοῦ περιφυέντων, ὁ\nπροσεγγισμὸς τῆς θείας δυνάμεως πυρὸς δίχην ἀφα-\nνισμὸν τοῦ παρὰ φύσιν χατεργασάμενος, εὐεργετεῖ\nτῇ ἀφθαρσίᾳ τὴν φύσιν, χἂν ἐπίπονος ἡ διάχρισις ἧ,\n\nδίκαιόν τε καὶ σωτήριον τὸ γεγονὸς ἀμφιδάλλοιτο,εἴπερ Β\n\nεἰς αἴσθησιν τῆς εὐεργεσίας ἔλθοι. Νυνὶ γὰρ χαθάπερ\nσόμενοι \" εἰ δὲ τὸ ὑγιαίνειν διὰ τούτου προσγένοιτο,\nχαὶ ἡ τῆς χαύσεως ἀλγηδὼν παρέλθοι, χάριν εἴσονται\nποῖς τὴν θεραπείαν ἐπ᾿ αὐτοὺς ἐνεργήσασι \" χατὰ τὸν\nτοῦ χαχοῦ τῆς φύσεως, τοῦ νῦν αὐτοῖς καταμι-\nχθέντος χαὶ συμφυέντος, ἐπειδὰν ἡ εἰς τὸ ἀρχαῖον\nἀποχατάστασις τῶν νῦν ἐν χαχίᾳ χειμένων γένηται,\nὁμόφωνος εὐχαριστία παρὰ πάσης ἔσται τῆς κτίσεως,\nχαὶ τῶν ἐν τῇ καθάρσει χεχολασμένων, χαὶ τῶν μηδὲ\nτὴν ἀρχὴν ἐπιδεηθέντων χαθάρσεως. Ταῦτα καὶ τὰ\nποιαῦτα παραδίδωσι τὸ μέγα μυστήριον τῆς θείας\nἐνανθρωπήσεως. Δι᾿ ὧν γὰρ χατεμίχθη τῇ ἀνθρωπό-\nτητι, διὰ πάντων τῶν τῆς φύσεως ἰδιωμάτων γενό-\nμενος, γενέσεώς τε χαὶ ἀνατροφῆς καὶ αὐξήσεως, καὶ\nμέχρι τῆς τοῦ θανάτου πείρας διεξελθὼν, τὰ προει-\nρημένα πάντα χατείργασται, τόν τε ἄνθρωπον τῆς\nχαχίας ἐλευθερῶν, χαὶ αὐτὸν τὸν τῆς καχίας εὑρετὴν\nἰώμενος. Ζατις γάρ ἔστιν ἀῤῥωστίας ἡ τοῦ νοσήματος\nχάθαρσίς, χἂν ἐπίπονος ἧ.\n\nΚΕΦΑΛ. ΚΖ΄. :\n᾿Αχόλουθον δὲ πάντως, τὸν πρὸς τὴν φύσιν ἡμῶν\nἀναχιρνάμενον, διὰ πάντων δέξασθαι τῶν ἰδιωμάτων\n\nαὐτῆς τὴν πρὸς ἡμᾶς συνανάχρασιν. Καθάπερ γὰρ οἱ\nτὸν ῥύπον τῶν ἱματίων ἐχπλύνοντες, οὐ τὰ μὲν ἐῶσι\n\nτῶν μολυσμάτων, τὰ δὲ ἀποῤῥίπτουσιν ἀλλ᾽ ἀπ᾽ ρ\n\nἀρχῆς ἄχρι τέλους ἐχχαϑαίρουσι τῶν κηλίδων ἅπαν\nτὸ ὕφασμα, ὡς ἂν ὁμότιμον ἑαυτῷ δι᾽ ὅλου τὸ ἱμάτιον\nγένοιτο, τὸ χατὰ τὸ ἶσον λαμπρυνθὲν ἐκ τῆς πλύ-\nσεως \" οὕτως μολυνθείσης τῇ ἁμαρτίᾳ τῆς ἀνθρωπί-\nγῆς ζωῆς, ἐν ἀρχῇ τε χαὶ τελευτῇ καὶ τοῖς διὰ μέσου\nπᾶσιν, ἔδει διὰ πάντων γενέσθαι τὴν ἐχπλύνουσαν δύ-\nναμιν, καὶ μὴ τὸ μέν τι θεραπεῦσαι τῷ χαθαρσίῳ, τὸ\n\nδὲ περιιδεῖν ἀθεράπευτον\" τούτου χάριν τῆς ζωῆς\n\nἡμῶν δύο πέρασιν ἑκατέρωθεν διειλημμένης, τὸ χατὰ\nτὴν ἀρχήν φημι καὶ τὸ τέλος, καθ᾽ ἑχάτερον εὑρίσχε-\nκαι πέρας ἡ διορθωτιχὴ τῆς φύσεως δύναμις, χαὶ\nτῆς ἀρχῆς ἁψαμένη, καὶ μέχρι τοῦ τέλους ἑαυτὴν\nδοῦσα. Μιᾶς δὲ πᾶσιν ἀνθρώποις τῆς εἰς τὴν ζωὴν\n\nἐγαϊ ἰΐθηυι οἱ το) εἰοπάυπι, δὰ μῃδιιγαίθηι 5ρ|6 -\nἰΔη)6ῇ ΕἰἰγΆ Ιθοόγοιι ἢϊ δδογὸο, σα ἐπ η 8 508\nἸοηφυπὶ (ΘΠ ΡΟΥ 8 8π|Ὀ11ι1π| δ] Δία πὶ Γἀδγῖ 1 ἢ ἃ 1:\nοἱ δογυπὶ 4υἱ παπς [δύθηϊ ἰπ πι8 18, ἢ δηιφυῦι\nξτναιία δὺ υηΐνογβα Ἵγεϑίιγα, οἱ 4 [15 αιιΐ οἀδίϊφαιὶ\n[μόγυμὲ ἴῃ Ρυγραιίοηθ, δὲ 40 ἰΪβ 4 26 οπιῃίῃο\nαὐυϊάδην ΟρΡυ8 αϑυσριηξ τι Ρυγρατεπίυν. ἢ οἱ\n4ιι68 δυυῖδ Ὀυ)υδηιοίΐ, ἰγαιϊν πιλρπυν ανγϑίογίθηι\nξαϊίοηα δὲ ἱποῦθιπθηιο, οἱ υ8η116 δὲ ΠοΥ[18 ρογνα-\n8ιηϊ, 6ἐ ΠΟΙ ΘΙ 8 Υἱτἱο ἰθογΆ ἢ 8, οἱ Ὑἢ τηϑάθιϑ\nἱηναηίοτὶ. “Εν π8. οί ππθάθα., δδὶ τηορυὶ\nΡυγραιῖο, οιϊδηιϑὶ δἰ( Ἰαθογίοβᾶ.\nΟΑΡΌΤ ΧΧΥ͂ΙΙ.\n\nῬῬηποὶρίο οἱ ἤπο, ἴθ αἱγοφυθ ἤπ6 ἱπυθηϊδυγ νἱδ οἱ\n\nῬίυπι δ(ιἰρογὶι, οἱ ρογγθοία δ'. δα 984 ἤπαϑηι, οἱ\n\nτ 5. ΟΒΕΘΟΙ͂ΙΙ ΝΥ̓́ΒΒΕΝΙ ἽΣ\nυπάοηδιῃ ορογίεθαι δυπὶ 4υἱ 24] πος ἱπργα τιν, α οὔσης παρόδου, πόθεν ἔδει τὸν εἰσιόντα πρὸς ἡμᾶς\n\nΠΟῸΩ ΠΙΟΠΊΟ, 864 «αἰϊφυοά 5ἰπιυϊδοῦγι, οἱ αυοδ πὶ\n5 Π ΠΠπὰὼο οπιίη 8 ἢ\n\n«θὰ σορίίαγα ἱπάδοογιπ, ργϑῖθν νἱτἴπὶ, οἱ αυΐ-\n\nοἰχισθζναι τῷ βίῳ; Ἐξ οὐρανοῦ, φησὶ τυχὸν ὁ δια-\nπτύων ὡς αἰσχρόν τε χαὶ ἄδοξον τὸ εἶδος τῆς ἄνθρω -\nπίνης γενέσεως. ᾿Αλλ᾽ οὐκ ἦν ἐν οὐρανῷ τὸ ἀνθρώπι-\nἐπεχωρίαπεν. Ὁ δὲ τῷ ἀνθρώπῳ χαταμιγνύμενος,\nτῷ σχοπῷ τῆς ὠφελείας ἐποιεῖτο τὴν συνανάχρασιν.\nπλαχῆναι τὸν ἄνθρωπον, μᾶλλον δὲ οὐχὶ ἄνθρωπον,\nἀλλὰ ἀνθρώπου τι εἴδωλον χαὶ ὁμοίωμα ;\n\nΤίς δ᾽ ἄν ἐγένετο τῆς φύσεως ἡμῶν ἡ διόρθωσις, εἰ\nτοῦ ἐπιγείου ξώου νενοσηχότος, ἕτερόν τι τῶν οὐρα-\n\nΒ νίων τὴν θείαν ἐπιδη μίαν ἐδέξατο ; Οὐχ ἔστι γὰρ θε-\n\nραπευθῆναι τὸν χάμνοντα, μὴ τοῦ πονοῦντος μέρους\nἰδιαζόντως δεξαμένου τὴν ἴασιν. Εἰ οὖν τὸ μὲν κάμνον\nἐπὶ γῆς ἦν, ἡ δὲ θεία δύναμις τοῦ χάμνοντος μὴ\nἐφήψατο, πρὸς τὸ ἑαυτῆς βλέπουσα πρέπον, ἄχρη-\nστος. ἦν τῷ ἀνθρώπῳ ἣ περὶ τὰ μηδὲν ἡμῖν ἐπιχοι-\nνωνοῦντα τῆς θείας δυνάμεως ἀσχολία. Τὸ μὲν γὰρ\nἔστιν ἄλλο τι παρὰ τὴν χαχίαν ἀπρεπὲς ἐννοεῖν,\nπλὴν τῷ μικροψύχως ἐν τούτῳ χρίνοντι τὴν θείαν\nμεγαλειότητα, ἐν τῷ μὴ δέξασθαι τῶν τῆς φύσεως\nἡμῶν ἰδιωμάτων τὴ» χοινωνίαν, οὐδὲν μᾶλλον παρα-\nμυθεῖται τὸ ἄδοξον οὐρανίῳ σώματι, ἣ ἐπιγείῳ συ-\nσχηματισθῆναι τὸ Θεῖον. Τοῦ γὰρ ὑψίστου καὶ ἀπρο-\nσίτου χατὰ τὸ ὕψος τῆς φύσεως, ἡ χτίσις πᾶσα χατὰ\n\nτυγρίιἠο οἱ ἀδίδουβ, φιοὰ οὺυδβ δ εβιΐϊβ ςογρογῖβ ΓΟ τὸ ἴσον ἐπὶ τὸ χάτω ἀφέστηχε, χαὶ ὁμοτίμως αὐτῷ\n\nτὰ, οἱ ευηΐ οὐμηΐδ οἱ αι 6 βυυ)θοῖδ. Ναπὶ ἰὰ\nδηϊαῖθ, ποαὺθ δοὶυπὶ ρῥγορίπαυΐαβ; 6416 415\n\nτὸ πᾶν ὑποδέθηχε. Τὸ γὰρ καθόλου ἀπρόσιτον, οὐ\nτινὶ μέν ἔστι προσιτὸν, τῷ δὲ ἀπροσπέλαστον, ἀλλ᾽\nἐπίσης πάντων τῶν ὄντων ὑπερανέστηχεν. Οὔτε οὖν\nἡ γῆ ποῤῥωτέρω τῆς ἀξίας ἐστὶ, οὔτε οὐρανὸς πλη-\nσιέστερος, οὔτε τὰ ἐν ἑχατέρῳ τῶν στοιχείων ἐνδιαι-\nπὰ μὲν ἐφάπτεσθαι τῆς ἀπροσίτου φύσεως, τὰ δὲ ἀπο-\nχρίνεσθαι, ἣ οὔτε γ᾽ ἂν μήτε διὰ πάντων ἐπίσης δι-\nἤχειν τὴν τὸ πᾶν ἐπιχρατοῦσαν δύναμιν ὑπανοήσαι-\nμεν, ἀλλ᾽ ἕν τισι πλεονάζουσαν, ἐν ἑτέροις ἐνδεεστέ-\nρᾶν εἶναι, χαὶ τῇ πρὸς τὸ ἔλαττόν τε χαὶ πλέον καὶ\nἧττον διαφορᾷ σύνθετον ἐχ τοῦ ἀχολούθου τὸ Θεῖον\nἀναφανήσεται, αὑτὸ πρὸς ἑαυτὸ μὴ συμδαῖνον, εἴπερ\nἡμῶν πόῤῥωθεν ὑπονοοῖτο εἶναι τῷ λόγῳ τῆς φύ-\nσεως \" ἑτέρῳ δέ τινι γειτνιῶν, καὶ εὔληπτος ἐχ τοῦ\nσύνεγγυς γίγνοιτο. ᾿Αλλ᾽ ὁ ἀληθὴς λόγος ἐπὶ τῆς\nὑψηλῆς (ἀξίας, οὔτε χάτω βλέπει διὰ συγχρίσεως.\nοὔτε ἄνω. Πάντα γὰρ χατὰ τὸ ἶσον τὴν του παντὸς\nἐπιστατοῦσαν δύναμιν ὑποδέδηχεν. “Ὥστε εἰ τὴν ἐπέ-\nγειον φύσιν ἀναξίαν τῆς πρὸς τὸ Θεῖον οἰήσονται\nΕἰ δὲ ἐπίσης πάντα τῆς ἀδίας ἀπολιμπάνεται, ἐμπρέ-\nπὸν ἐστὶ τῷ Θεῷ τὸ εὐεργετεῖν τὸν δεόμενον \" ὅπου\nτοίνυν ἦν ἡ νόσος, ἀκεῖ φοιτῆσαι τὴν ἰωμένην δύνα-\nμιν ὁμολογοῦντες, τί ἔξω τῆς θεοπρεποῦς ὑπολήψεως\nπεπιστεύχαμεν :\n\n5 ὉΚΑΤΙῸ ΟΑΤΕΟΘΗΕΤΙΟΑΆ. ἋἍ\n\nΚΕΦΑΛ. ΚΗ.\n᾿Αλλὰ χωμῳδοῦσι τὴν φύσιν ἡμῶν, χαὶ τὸν τῆς\nγεννήσεως ἡμῶν τρόπον διαθρυλλοῦσι, καὶ οἴονται\nδιὰ τούτων ἐπιγέλαστον ποιεῖν τὸ μυστήριον\" ὡς\n\nἀπρεπὲς ὃν τῷ Θεῷ, διὰ τοιαύτης εἰσόδου τῆς τοῦ\n\nπερὶ τούτου χαὶ ἐν τοῖς ἔμπροσθεν εἴρηται λόγοις,\nὅτι μόνον αἰσχρὸν τῇ ἑαυτοῦ φύσει τὸ χαχόν ἔστι,\nκἂν εἴ τι πρὸς τὴν καχίαν οἰκείως ἔχῃ. Ἢ δὲ τῆς\nφύσεως ἀχολουθία, θείῳ βουλήματι χαὶ νόμῳ δια-\nταχθεῖσα, πόῤῥω τῆς χατὰ καχίαν ἐστὶ διαθολῆς. Ἢ\nοὕτω γ᾽ ἂν ἐπὶ τὸν δημιουργὸν ἡ κατηγορία τῆς φύ-\nσεως ἐπανίοι, εἴ τι τῶν περὶ αὐτὴν ὡς αἰσχρὸν καὶ\nχεχώρισται, φύσις δὲ χαχίας οὐχ ἔστι, τὸ δὲ μυστή-\n\nῬίον ἐν ἀνθρώταρ γενέσθαι τὸν Θεὸν οὐχ ἐν χαχίᾳ Β\n\nλέγει\" εἰ δὲ τοῦ ἀνθρώπου ἐπὶ τὸν βίον εἴσοδος μία\nἐστὶ, δι᾽ ἧς παραγίνεται ἐπὶ τὴν ζωὴν τὸ γεννώμενον\"\nτῆς εἰς τὸν βίον παρόδου, οἱ ἐπισχεφθῆναι μὲν παρὰ\nτῆς θείας δυνάμεως ἀσθενήσασαν ἐν καχίᾳ τὴν φύσιν\nεὔλογον κρίνοντες ; πρὸς δὲ τὸν τῆς ἐπισχέψεως τρό-\nπὸν δυσαρεστούμενοι, οὐχ εἰδότες ὅτι πᾶσα πρὸς ἑαυ-\nτὴν ἡ κατασχευὴ τοῦ σώματος ὁμοτίμως ἔχει, χαὶ\nοὐδὲν ἐν ταύτῃ τῶν πρὸς τὴν σύστασιν τῆς ζωῆς\nσυντελούντων ὡς ἄτιμόν τι ἢ πονηρὸν διαδάλλεται.\nΠρὸς ἕνα γὰρ σχοπὸν ἡ τῶν ὀργανιχῶν μελῶν δια-\nσχευὴ πᾶσα συντέταχται. Ὃ δὲ σχοπός ἐστι, διαμέ-\nγειν ἐν τῇ ζωῇ τὸν ἄνθρωπον. Τὰ μὲν οὖν λοιπὰ τῶν\n\nΘΑΡΌΤ ΧΧΥΤΙΙ.\n\nβοὰ ποβίγαπι ᾿πάϊ το μάθοι πδίυγδπ), οἱ πο-\nοἰἰοποῖα μαροὲ οἱ αἰΠηϊίδίθιη. Νδίυτπὶ δυΐθηι Θοη586-\nαυρητία Βεὶ νοϊυπίαϊα οἱ ἰδζα ογάϊπαία, υἱεἱΐ οτὶ-\nᾳυοᾳυδ δά ορἤσοηι δὲ τοὐϊιυγὰ ἠδίυτος δοσυβαιΐο,\nδὶ αὐυἱάφυδπι 605 Υἱυρετγοίυς ταπαθδηι ἰυγρα οἱ ἰη-\nανϑιη ἴυγρα Αἰϊψυϊά, οἱ δ δθοίαπι, οἱ πιᾶίυπι. Δὰ\n\nἄλλα πρὸς ἄλλην ἐνέργειαν μεμερισμένα, δι᾽ ὧν ἡ\nαἰσθητιχή τε καὶ ἡ ἐνεργητιχὴ δύναμις οἰχανομεῖται\"\nτὰ δὲ γεννητιχὰ τοῦ μέλλοντος ἔχει τὴν πρόνοιαν,\nπρὸς τὸ χρειῶδες βλέποις, τίνος ἂν εἴη τῶν τιμίων\nπροτιμότερα κατὰ τὸ εὔλογον χρίνοιτο ; Οὐ γὰρ ὀφθαλ-\n\nμῷ καὶ ἀχοῇ, καὶ γλώσσῃ, ἣ ἄλλῳ τινὶ τῶν αἰσθη-\n\nτηρίων πρὸς τὸ διηνεχὲς τὸ γένος ἡμῶν διεξάγεται.\nΤαῦτα γὰρ, καθὼς εἴρηται, τῆς παρούσης ἐστὶν ἀπο-\nλαύσεως \" ἀλλ᾽ ἐν ἐχείνοις ἡ ἀθανασία συντηρεῖται τῇ\nἀνθρωπάτητι᾽ ὡς ἀεὶ χαθ᾽ ἡμῶν ἐνεργοῦντα τὸν θά-\nπάντοτε πρὸς τὸ λεῖπον δι᾿ αὐτῶν ἐπιγινομένων ἑαυ-\n\nβεουπάδ ὃχ ἰΐβ 4υξ Θχἰβιδηΐυν ργιββίϑῃ τα 6886\nοἱ ΠΟμΟΥΔΌ]114 1 Οὐΐπαπι δυϊοι ποι), υἱ 6δὲ Θοηβθῃ-\n\nτὴν ἀντεισαγαγούσης τῆς φύσεως. Τί οὖν ἀπρεπὲς Ὁ πἰίαιὶ : φυΐρρα 48 [Δοϊδηϊ, υἱ χοῦ δάνεγδυπι\n\nπεριέχει ἡμῶν τὸ μυστήριον, εἰ διὰ τούτων χατ-\nΞμίχθη ἁ Θεὸς τῷ ἀνθρωπίνῳ βίῳ δι᾽ ὧν ἡ φύσις πρὸς\nτὸν θάνατον μάχεται; ᾿\n\nΡ θαι οὐ πιοῦιο ἢ\n\nΚΕΦΑΛ. ΚΘ'.\n᾿Αλλὰ μεταδάντες ἀπὸ τούτου, δι᾿ ἑτέρων πάλιν\nχαχίζειν ἐπιχειροῦσι τὸν λόγον. Καί φασιν\" Εἰ χαλὸν\nκαὶ πρέπον τῷ Θεῷ τὸ γενόμενον, τέ ἀνεδάλετο τὴν\nεὐερχεσίαν ; Τί δὲ οὐχ ἐν ἀρχαῖς οὔσης τῆς χαχίας,\nτὴν ἐπὶ τὸ πλεῖον αὐτῆς πρόοδον ὑπετέμνετο; Πρὸς\nδὲ τοῦτο σύντομος ὁ παρ᾽ ἡμῶν ἐστι λόγος, ὅτι σοτίᾳ\n\nῬατβοι. (κ, ΧΗΥ͂,\n\nΟΑΡΌΤ ΧΧΙΧ.\n[χει οδὶ, μοποβίυῃ ογαὶ οἱ δι ἀδοορυϑί, οὐ\nἀϊδιυϊ! Βοποἢοϊιπιν Οὐγ δυίδμ, οὐπὶ 6556 υἱ 0 ἢ ᾽\n\n. 5. ΟΚΕΘΟΒΙΝΥΘΘΕΝΙ 6\nἴὰν ογδιῖο, βϑῖιρα φυοὰ ρεΓ βδρίβηιίδην, οἱ οεἦι8 φυοὰ Α γέγονε, χαὶ τοῦ λυσιτελοῦντος τῇ φύσει προμηθείῃ ἢ\n\n(δία [Δοίδπηὶ [γαιγὶβ ἐθάοπι μοταΐηὶ δῖ θαῖ πιοά οἰ -\n\nπρὸς τὴν εὐεργεσίαν ἡμῶν ἀναθολή. Καὶ γὰρ ἐπὶ\nἐχχαλυφθῆναι παρὰ φύσιν ἐγχείμενον, οὐ χαταφαρμα-\nχεύεται τοῖς πυχνοῦσι τὸ σῶμα παρὰ τῶν τεχνιχῶς\nμεθοδευόντων τὰ πάθη \" ἀλλὰ μένουσι τὸ ἐνδομυχοῦν\nτῇ φύσει τῆς ἀνθρωπότητος ἡ τῆς καχίας νόσος, ἀνέ-\nμενεν ὁ τοῦ παντὸς θεραπευτὴς, μηδὲν ὑπολειφθῆ-\nγαι τῆς πονηρίας εἶδος ἐγχεχρυμμένον τῇ φύσει.\nΔιὰ τοῦτο οὐχ εὐθὺς μετὰ τὸν φθόνον, καὶ τὴν ἀδελφο-\nχτονίαν τοῦ Κἀϊν προσάγει τῷ ἀνθρώπῳ τὴν θερα-\nπείαν\" οὔπω γὰρ τῶν ἐπὶ Νῶε καταφθαρέντων ἡ χα-\n\nμϑπ ; ποπάυπι δηΐπὶ ἰπ ἰθ06 ργοάϊεγδηι βοθίεγα ἐ0- Β χία ἐξέλαμψεν, οὐδὲ τῆς Σοδομιτικῆς παρανομίας ἧ\n\nδιάφοτγυι ἐν οἱ βδποῖοβ βϑβεν δ, ΠΘ. 6 παίαγία\n\nχαλεπὴ νόσος ἀνεκαλύφθη \" ἢ οὐδὲ ἡ τῶν Αἰγυπτίων\nθεομαχία, οὐδὲ ἡ τῶν ᾿Ασσυρίων ὑπερηφανία, οὐδὲ ἡ\nτοῦ Ἡρώδου παράνομος παιδοφονία, οὐδὲ τὰ ἄλλα\nρίας ἐν ταῖς καθεξῆς γενεαῖς χατεπράχθη \" πολυτρό-\nπω: τῆς τοῦ χαχοῦ ῥίζης ἐν ταῖς τῶν ἀνθρώπων προ-\nαἱρέσεσι βλαστανούσης. Ἐπεὶ οὖν πρὸς τὸ ἀκρότατον\nἔφθασε μέτρον ἡ χαχία, καὶ οὐδὲν ἔτι πονηρίας εἶδος\nἐν τοῖς ἀνθρώποις ἀτόλμητον ἦν, ὡς ἂν διὰ πάσης\n«ἧς ἀῤῥωστίας προχωρήσειεν ἡ θεραπεία, τούτου χά-\nε οὐκ ἀρχομένην, ἀλλὰ τελειωθεῖσαν θεραπεύει τὴν\nσον.\n\n16Γ6 θη δυϑὶ 6580η1 ΠΟΙ Π68, ἢ ΡῈΓ ΟΠΙΠΟΠῚὶ «ΒΓ υὐΐποπὶ ρογνδήργοι πιοάϊοίπα, δὰ ἀθδ οἂυβᾶ ΠΟΌ\n\nΟΑΡΌΤ ΧΧΧ.\n\nτῆλ, ἰ8 δἰΐφυο ποῖο οἵ [4 π| 4Ὁἱ ὀχθηηρίο ἀδάμοδ-\n\nἍὰπν πιγϑῖογ γδιίοποπι ἦτ ἢ] τοργομοπάθγ ἀθϑίο-\n\nΚΕΦΑΛ. ΛΔ΄.\n\nΕἰ δέ τις ἐλέγχειν οἴεται τὸν ἡμέτερον λόγον, ὅτι\nχαὶ μετὰ τὸ προσαχθῆναι τὴν θεραπείαν ἔτι πλημ-\nμελεῖται διὰ τῶν ἁμαρτημάτων ὁ ἀνθρώπινος βίος,\nὑποδείγματί τινι τῶν γνωρίμων ὁδηγηθήτω πρὸ; τὴν\nἀλήθειαν. “Ὥσπερ γὰρ ἐπὶ τοῦ ὄφεως εἰ χατὰ χεφα-\nχεφαλῇ χαὶ ὁ χατόπιν ὀλχὸς, ἀλλ᾽ ἡ μὲν τέθνηχε, τὸ\nδὲ οὐρέον ἔτι ἐψύχωται τῷ ἰδίῳ θυμῷ, καὶ τῆς ζωτι-\nχῆς δυνάμεως οὐχ ἐστέρηται“ οὕτως ἔστι χαὶ τὴν\nχαχίαν ἰδεῖν τῷ μὲν χαιρίῳ πληγεῖσαν, ἐν δὲ τοῖς\nἀφέντες χαὶ τὸν περὶ τούτων τὸν λόγον τοῦ μυστηρίου\nμέμφεσθαι, τὸ μὴ διὰ πάντων διήχειν τῶν ἀνθρώπων\nτὴν πίστιν ἐν αἰτίᾳ ποιοῦνται. Καὶ τί δήποτε, φα-\n\nτ68 ρεγγαάδί ποιαίηθβ. ΟἿγ ἰϑπάδπι, ἱπφυΐαπὶ, ποη Ὦ σὶν, οὐκ ἐπὶ πάντας ἦλθεν ἡ χάρις, ἀλλά τινων προσ-\n\nοἰ 60 οοηνδηΐϊι αιοά Ὀοπυπὶ ποϊυεγς:, Π6α4Ὸ6\nτοηῖαγ, οἰδίογὶ δυο πὴ 6586η1 Θχρογίθ8 νοξϑι! οἷ ;\n\nθεμένων τῷ λόγῳ, οὐ μιχρόν ἐστι τὸ ὑπολειπόμενον\nμέρος, ἣ μὴ βουληθέντος τοῦ Θεοῦ πᾶσαν ἀφθόνως\nτὴν εὐεργεσίαν εἶναι, ἣ μὴ δυνηθέντος πάντως; Ὧν\nοὐθ᾽ ἕτερον χαθαρεύει τῆς μέμψεως \" οὔτε γὰρ ἀδού-\nνατον. Εἰ οὖν ἀγαθόν τι ἡ πίστις, διὰ τί, φασὶν, οὐκ\nἐπὶ πάντας ἡ χάρις ; Εἰ μὲν οὖν ταῦτα καὶ παρ᾽ ἡμῶν\nἐν τῷ λόγῳ χατεσχευάζετο, παρὰ τοῦ θείου βουλήμα-\nτος ἀποχληροῦσθαι τοῖς ἀνθρώποις τὴν πίστιν, τῶν\nδὲ μὲν καλουμένων \" τῶν δὲ λοιπῶν ἀμοιρούνεων τῆς\nκλήσεως, χαιρὸν εἶχε τὸ τοιοῦτον ἔγχλημα χατὰ τοῦ\nμυστηρίου προφέρεσθαι. Εἰ δὲ ὁμότιμος ἐπὶ κάντα;\n\n«τὰ ἔθνη διαφορὰς διαχρίνουσα. Διὰ τοῦτο γὰρ παρὰ\nτὴν πρώτην ἀρχὴν χηρύγματος, ὁμόγλωσσοι πᾶσι\n«οἷς ἔθνεσιν οὗ διαχονοῦντες τὸν λόγον ἐχ θείας ἐπι-\nἁμοιρήσειε\" πῶς ἂν χατὰ τὸ εὔλογον ἔτι τὸν Θεὸν\nαἱτιῷντο, τοῦ μὴ πάντων ἐπιχρατῆσαι τὸν Λόγον; Ὃ\nὙὰρ τοῦ παντὸς τὴν ἐξουσίαν ἔχων, δι᾽ ὑπερθολὴν τῆς\nεἰς τὸν ἄνθρωπον τιμῆς, ἀφῆχέ τι χαὶ ὑπὸ τὴν ἡμε-\nπέραν ἐξουσίαν εἶναι, οὗ μόνος ἕκαστός ἔστι χύριος.\nΤοῦτο δέ ἐστιν ἡ προαίρεσις, ἀδούλωτόν τι χρῇμα\nχαὶ αὐτεξούσιον ἐν τῇ ἐλευθερέᾳ τῆς διανοίας χείμε-\nδικαιότερον ἂν τὸ τοιοῦτον ἔγχλημα μετατεθείη, οὐχ\nἐπὶ τὸν χεχληχότα πρὸς τὴν χατάθεσιν. Οὐδὲ γὰρ ἐπὶ\nποῦ Πέτρου χατ᾽ ἀρχὰς τὸν λόγον ἐν πολνανθρώπῳ\nτῶν Ἰουδαίων Ἐχχλησίᾳ χηρύξαντος, τρισχιλίων\nκατὰ ταὐτὸν παραδεξαμένων τὴν πίστιν, πλείους ὄν-\nπες τῶν πεπιστευχότων οἱ ἀπειθήσαντες, ἐμέμψαντο\nεἰχὸς, ἐν κγινῷ προταθείσης τῆς χάριτος, τὸν ἔχου-\nχληρίας ἐπαιτιᾶσθαι.\n\nΚΕΦΑΛ. ΛΑ΄.\n\n᾿Αλλ᾽ οὐχ ἀποροῦσιν οὐδὲ πρὸς τὰ τοιαῦτα τῆς\nἐριστιχῆς ἀντιλογίας. Λέγουσι γὰρ δύνασθαι τὸν Θεὸν,\nεἴπερ ἐδούλετο, καὶ τοὺς ἀντιτύπως ἔχοντας ἀναγχα-\nστιχῶς ἐφελχύσασθαι πρὸς τὴν παραδοχὴν τοῦ χη-\nφύγματος. Ποῦ τοίνυν ἐν τούτοις τὸ αὐτεξούσιον ; Ποῦ\nδὲ τῶν χατορθούντων ὁ ἕπαινος ; Μόνων γὰρ τῶν ἀψύ-\nχων ἣ τῶν ἀλόγων ἐστὶ τῷ ἀλλοτρίῳ βουλήματι πρὸς\nτὸ δοχοῦν περιάγεσθαι. Ἡ δὲ λογιχή τε χαὶ νοερὰ\nφύσις, ἐὰν τὸ κατ᾽ ἐξουσίαν ἀπόθηται, χαὶ τὴν χάριν\nτοῦ νοεροῦ συναπώλεσεν. Εἰς τί γὰρ χρήσεται τῇ δια-\nνοίᾳ τῆς τοῦ προαιρεῖσθαί τι τῶν χατὰ γνώμην ἐξου-\nαἷας ἐφ᾽ ἑτέρῳ χειμένης ; Εἰ δὲ ἄπρακτος ἡ προαίρε-\nἀχινησίᾳ τῆς προαιρέσεως ἐμποδισθεῖσα \" ἀρετῆς δὲ\nμὴ οὔσης, ὁ βίος ἠτίμωται, καὶ καθ᾽ εἱμαρμένην\nχωρεῖ ὁ λόγος, ἀφήρηται τῶν κατορθούντων ὁ ἔπαι-\nνος ἀνίκητος ἢ ἁμαρτία, ἄχριτος ἡ χατὰ τὸν βίον\nδιαφορά. Τίς γὰρ ἂν ἔτι κατὰ τὸ εὔλογον ἢ διαδάλλοι\nπὸν ἀχόλαστον, ἣ ἑἐπαινοίη τὸν σώφρονα ; Ταύτης\n\nκατὰ τὸ πρόχειρον οὔσης ἑχάστῳ τῆς ἀποχρίσεως, τὸ Ὀ\n\nδὲ χρείττονι τὰς ἀνθρωπίνας προαιρέσεις πρὸς τὸ τῷ\nχρατοῦντι δοχοῦν περιάγεσθαι. Οὐχοῦν οὐ τῆς ἀγαθό-\nτητος τοῦ Θεοῦ τὸ ἔγχλημα, τὸ μὴ πᾶσιν ἐγγενέσθαι\nτὴν πίστιν, ἀλλὰ τῆς διαθέσεως τῶν δεχομένων τὸ\nκήρυγμα.\n\nἰᾷά ᾳαοά Ἰυνεῖ εἰ φυΐ ἀοπιπαίαπι οΟὈϊηεῖ. [η΄ οὶ\n\nΚΕΦΑΛ. ΛΒ΄.\n\nΤί πρὸς τούτοις ἔτι παρὰ τῶν ἀντιλεγόντων προ-\nφέρεται : Τὸ μάλιστα μὲν μὴ ὅλως δεῖν εἰς θανάτου\nπεῖραν ἐλθεῖν τὴν ὑπερέχουσαν φύσιν, ἀλλὰ καὶ δίχα\nῥαστώνης τὸ δοχοῦν κατεργάσασθαι. Εἰ δὲ καὶ πάν-\n\nΘΠΑΤΙΘ ΟΑΤΕΟΘΗΕΤΙΟΑ.\n\nτϑ\nἰυΐδίο ρτράϊοδιοη8, ἀϊνίηα ἐπδρί γαϊίοπο, υπΐὰ5 οἱ\nΦΙΒΙΟΡΙΪ ΠΈΣ ΓᾺ αἰδοῖ, αὐ 51:18 οἱ ποαυΐ!, οἱ δυὶ\nΟΑΡΌΤ ΧΧΧΙ.\n\nΟ Ἰθαγυπι ἀγοϊιτίυπι 1 Ὁὲ δυΐοπι δὶ υἱγίυβ ἢ 0] 68ὲ\nβιΠυτὰπὶ οἱ οἰδοίίο, ποοοββδυίο οἰΐδπὶ 2001 δβέ\n16π| τερτε πάθον, ν6] ἐδπιρεγδηΐοθτη ᾿δυάδγνογίι Ὁ\nΘΑΡΌΤ ΧΧΧΙΙ.\n\n1 5. ΟΒΕΟΘΟΆΙΙ! ΝΥΒΒΕΝΙ 50\n\nδῖ πδίιγρ ΑἸΙΟΓδ ἢ ΠΟ δἰ |5861 ρΓΟρΓΙοἰδίοιη.\nΕονγίδ586 διιίθπ) φυϊδρίϑπι, οὑπὶ τηγδίογι ἢ) δοου-\nΤα εἰ οχδοίβ ἀϊάϊοογίϊ, πη89 8 ἐοῃδοηίδηθε ἀἰϊχογῖξ,\nΟῚ δνθηΐ586 τΟΓιθη ργορίογοα αὐυοιὶ παίυβ εἰῖ,\nΡογγίψοης, οἱ ργορίογθα δὲ ποβίγι οδάλνεν δβϑρί-\n\nτυ ἃ ρτορ δὶ αῖο οἱ υϑν δι ἢ ἀπο ἀϊδοίπη8. ἴῃ\nἘνδηρο!ο ἀΐοία οἰ (αοῖᾶ βυῆϊ, πϑρηὰθ αυϊάφυδπι 6οὶ\n\nγὰρ ἂν γένοιτο, φησὶ, τοῦ διὰ σταυροῦ θάνατος ἄτι-\nμότερος; Τί οὖν καὶ πρὸ, ταῦτά φαμεν; Ὅτι τὸν\nθάνατον μὲν ἀναγχαῖον ἡ γένεσις χατεργάζξεται. Τὸν\nγὰρ ἅπαξ μετασχεῖν ἐγνωχότα τῆς ἀνθρωπότητος,\n\nδιὰ πάντων ἔδει γενέσθαι τῶν ἰδιωμάτων τῆς φύσεως\n\nμένης, ἐν τῷ ἑνὶ γενόμενος τοῦ ἐφεξῆς μὴ προσ-\nἥψατο, ἡμιτελὴς ἂν ἡ πρόθεσις ἔμεινε, τοῦ ἑτέρου τῆς\nδι᾿ ἀκριδείας χαταμαθὼν τὸ μυστήριον, εὐλογώτερον\nεἴποι, μὴ διὰ τὴν γένεσιν συμδεθηχέναι τὸν θά-\nνατον \" ἀλλὰ τὸ ἔμπαλιν τοῦ θανάτου μάριν παρα-\nληφθῆναι τὴν γένεσιν \" οὐ γὰρ τοῦ ζῇ σαιδεόμενος. ὁ ἀεὶ\nζῶν τὴν σωματιχὴν ὑποδύεται γέννησιν, ἀλλ᾽ ἡμᾶς\nἐπὶ τὴν ζωὴν ἐκ τοῦ θανάτου ἀνακαλούμενος. Ἐπεὶ\nοὖν ἔδει γενέσθαι ὅλης τῆς φύσεως ἡμῶν ἐκ τοῦ θα-\nὀρέγων, καὶ διὰ τοῦτο πρὸς τὸ ἡμέτερον ἐπικύψας\nπτῶμα, τοσοῦτον τῷ θανάτῳ προσήγγισεν, ὅσον τῆς\nνεχρότητος ἅψασθαι\" χαὶ ἀρχὴν δοῦναι τὴν φύσιν τῆς\nἀναστάσεως τῷ ἰδίῳ σώματι, ὅλον φυναναυτήσας τὸν\nἐχ τοῦ ἡμετέρου φυράματος ἣ θεοδόχος σὰρξ ἦν, ἡ\n\nδιὰ τῆς ἀναστάσεως συνεπαρθεῖσα τῇ θεότητι, ὥσπερ\nἐπὶ τοῦ καθ᾽ ἡμᾶς σώματος ἡ τοῦ ἑνὸς τῶν αἰσθη-\nτηρίων ἐνέργεια πρὸς ἅπαν τὴν συναίσθησιν ἄγει τὸ\n\nπάσης τῆς φύσεως, ἣ τοῦ μέρους ἀνάστασις ἐπὶ τὸ\nπᾶν διεξέρχεται, χατὰ τὸ συνεχές τε καὶ ἡνωμένον τῆς\nφύσεως, ἐκ τοῦ μέρους ἐπὶ τὸ ὅλον ὀυνδιδομένη. Τί\nοὖν ἔξω τοῦ εἰχότος ἐν τῷ μυστηρίῳ μανθάνομεν, εἰ\nκύπτει πρὸς τὸν πεπτωχότα ὁ ἑστὼς, ἣ ἐπὶ τὸ ἀνα-\nστῆσαι τὸν χείμενον; ὁ δὲ σταυρὸς εἰ μὴ τινα χαὶ\nἕτερον περιέχει λόγον βαθύτερον, εἰδοῖεν ἂν οἱ τῶν\nχρυπτομένων ἐπίστορες. Ὃ δ᾽ οὖν εἰς ἡμᾶς ἐκ παρα-\nδόσεως ἧχει, τοιοῦτόν ἐστιν’ Ἐπειδὴ πάντα χατὰ\n\nτὸν ὑψηλότερόν τε χαὶ θειότερον βίον ἐν τῷ Εὐαγγελίῳ\n\nεἴρηται χαὶ γεγένηται - καὶ οὐδὲν τοιοῦτόν ἐστιν, ἐν\nᾧ οὐχὶ πάντως μέξις τις ἐμφαίνεται τοῦ θείου πρὸς\nτὸ ἀνθρώπινον, τῆς μὲν φωνῆς ἢ τῆς πράξεως ἀν-\n\nθρωπικῶς διεξαγομένης, τοῦ δὲ χατὰ τὸ χρυπτὸν\n\nνοουμένου τὸ θεῖον ἐμφαίνοντος “ ἀχόλουθον ἂν εἴη\n\nνἱηϊτδιὶς τηϊειῖο εἰ υπυδηϊδλία, οὐ νοχ φυΐίαπι Ὦ χαὶ ἐν τῷ μέρει τούτῳ, μὴ τὸ μὲν βλέπειν, παρορᾷν\n\nἌδῆνυγ, οὐ οὐυ8 ΄υλαγ γίδια ἔφυγα 5|1 ἀϊνίϑα.,\n\nδὲ τὸ ἕτερον \" ἀλλ᾽ ἐν μὲν τῷ ἀθανάτῳ χαθορᾷν τὸ ἀν-\nθρώπινον, ἐν δὲ τῷ ἀνθρώπῳ πολυπραγμονεῖν τὸ\nθειότερον. Ἐπειδὴ γὰρ ἴδιόν ἐστι τῆς θειότητος τὸ\nδιὰ πάντων ἥχειν, χαὶ τῇ φύσει τῶν ὄντων κατὰ πᾶν\nμέρος συμπαρεχτείνεσθαι\" οὐ γὰρ ἄν τι διαμένοι ἐν\nτῷ εἶναι, μὴ ἐν τῷ ὄντι μένον. Τὸ δὲ χυρίως καὶ πρώ-\nτως ὃν, ἡ θεία φύσις ἐστὶν, ἣν ἐξ ἀνάγκης πιστεύειν\nἐν πᾶσιν εἶναι τοῖς οὖσιν, ἡ διαμονὴ τῶν ὄντων\nχαταναγχάζει\" τοῦτο διὰ τοῦ σταυροῦ διδασχόμεθα,\nκοῦ μέσου, καθὸ πρὸς ἑαυτὸν συνάπτεται, τέσσαρας\nἀριθμεῖσθαι τὰς προθδολάς \" ὅτι ὁ ἐπὶ τούτον ἐν τῷ\nκαιρῷ τῆς χατὰ τὸν θάνατον οἰχονομίας διατεθεὶς, ὁ\nτὸ πᾶν πρὸς ἑαυτῷ συνδέων τε χαὶ συναρμόζων, τὰς\n\n8ι ᾿ ΟΒΑΤΙΟ ΟΛΤΕΓΟΠΕΤΙΟΑ. 83\nδιαφόρους τῶν ὄντων φύσεις πρὸς μίαν σύμπνοιάν τε Α 8660 υἱὶ εχ πηϑάΐο, φυδίεπυβ 5 δὶ ἰρδὶ οοπ)υπρίτατ,\n\nχαὶ ἁρμονίαν δι᾽ ἑαυτοῦ συνάγων. Ἐν γὰρ τοῖς οὖσιν\nἣ ἄνω τι νοεῖται, ἣ χάτω, ἢ. πρὸς τὰ χατὰ τὰ πλά-\nγια πέρατα διαθαίνει ἡ ἔννοια.\n\nδα 0518, 40] δἰ δὲ υπίνογβαπὶ δοἰ ραῖ, οοποίημπδί οἱ\n\nἊν τοίνυν λογίσῃ τῶν ἐπουρανίων, ἣ τῶν ὑποχθο-\nνίων, ἢ τῶν καθ᾽ ἑχάτερον τοῦ παντὸς περάτων τὴν\nσύστασιν, πανταχοῦ τῷ λογισμῷ σου προαπαντᾷ ἡ\nμένη, χαὶ ἐν τῷ εἶναι τὰ πάντα συνέχουσα. ἘΠτε δὴ\nθεότητα τὴν φύσιν ταύτην ὀνομάζεσθαι χρὴ, εἴτε\nὑψηλῶν τε χαὶ μᾶλλον ἐνδείξασθαι δυναμένων τὸν\nὑπερχείμενον, οὐδὲν ὁ λόγος ἡμῶν περὶ φωνῆς ἢ\n\n5' γᾷο δοηδίάογαβ οἰ οϑέϊυπν ἃυϊ ἰοΓΓΘΒΓΪαΠὶ,\nοοπίοιηρ[αἰϊοηοπι, οἱ οτημΐα ΘΟ πο ἴῃ 6556 η118.\nΘίπ6 δυίοπὶ ὕξδο παίυγα ποιῃηξηδηδα ἀϊν]η 85, ἢ\n\nπρὸς αὐτὸν πἄσα ἡ κτίσις βλέπει, καὶ περὶ αὐτόν\nἔστι, καὶ δι’ ἐχείνου πρὸς ἑαυτὴν συμφυὴς γίνεται,\nτῶν ἄνω τοῖς χάτω, χαὶ τῶν πλαγίων πρὸς ἄλληλα\nἡμᾶς πρὸς τὴν τῆς θεότητος χατανόησιν χειραγω-\nγεῖσθαι - ἀλλὰ καὶ τὴν ὄψιν γενέσθαι τῶν ὑψηλοτέῤων\nνοημάτων διδάσχαλον, ὅθεν καὶ ὁ μέγας ὁρμηθεὶς\nΠαῦλος μυσταγωγεῖ τὸν ἐν Ἐφέσῳ λαὸν, δύναμιν αὐ-\nτοῖς ἐντιθεὶς διὰ τῆς διδασκαλίας πρὸς τὸ γνῶναι τί\nἔστι τὸ βάθος «καὶ τὸ ὕψος, τότε πλάτος καὶ τὸ μῇ-\nχος. Ἑκχάφτην γὰρ τοῦ σταυροῦ συμπροδολὴν ἰδίῳ\nῥήματι κατονομάζει. Ὕψος μὲν τὸ ὑπερέχον \" βάθος\nδὲ τὸ ὑποκείμενον, πλάτος τε καὶ μῆχος, τὰς πλα-\nγΥίας ἐχτάσεις λέγων. Καὶ σαφέστερον ἑτέρωθι τὸ\nτοιοῦτον νόημα πρὸς Φιλιππησίους, οἶμαι, ποιεῖ, οἷς\nφησιν\" ὅτι Ἐν τῷ ὀγόματε Ἰησοῦ Χριστοῦ πᾶν\nγόνυ κάμψει, ἐπουρανίων καὶ ἐπιγείων, καὶ κατα-\nχθονίων, Ἐνταῦθα τὴν μέσην καὶ γαῖαν\" μιᾷ προσ-\nἡγορίᾳ χαταλαμδάνει, πᾶν τὸ διὰ μέσου τῶν ἐπου-\nρανίων καὶ ὑποχθονίων ὀνομάσας ἐπίγειον. Τοῦτο\nμεμαθήχαμεν περὶ τοῦ σταυροῦ τὸ μυστήριον. Τὰ δὲ\nἀπὸ τούτου τοιαῦτα κατὰ τὸ ἀχόλουθον περιέχει ὁ λό-\nγος, ὡς ὁμολογεῖσθαι καὶ παρὰ τῶν ἀπίστων, μηδὲν\nἀλλότριον εἶναι τῆς θεοπρεποῦς ὑπολήψεως \" τὸ γὰρ\nμὴ ἐμμεῖναι τῷ θανάτῳ, καὶ τὰς διὰ τοῦ σιδήρου\nκατὰ τοῦ σώματος γενομένας πληγὰς, μηδὲν ἐμπό-\nδιον πρὸς τὸ ἀναττῆναι ποιήσασθαι, κατ᾽ ἐξουσίαν τε\n\nγέρνεσθαι, μηδὲ τῆς εἰσόδου τῆς διὰ τῶν θυρῶν Ὀ\n\nσήσε: τοῦ Πνεύματος, ἐπαγγέλλεσϑαξ τε χαὶ τὸ μετ᾽\nαὑτῶν εἶναι, καὶ μηδονὶ μέσῳ διατειχίξεσθαι, καὶ τῷ\nμὲν φαινομένῳ πρὸς τὸν οὐρανὸν ἀνιέναι, τῷ δὲ νοου-\nμένῳ πανταχῇ εἶναι, καὶ ὅσα τοιαῦτα περιέχει ἡ\nἱστορία, οὐδὲν τῆς ἐκ τῶν λογισμῶν συμμαχίας προσ-\nδέεται πρὸς τὸ θεῖά τε εἶναι, χαὶ τῆς ὑψηλῆς χαὶ\nὑπερεχούσης δυνάμεως \" περὶ ὧν οὐδὲν οἶμαι δεῖν\nκαθ᾽ ἕχαστον διεξιέναι, αὐτόθεν τοῦ λόγου τὸ ὑπὲρ\nτὴν φύσιν ἐχφαένοντος. ᾿Αλλ᾽ ἐπειδὴ μέρος τι τῶν\nμυστιχῶν διδαγμάτων χαὶ ἡ περὶ τὸ λουτρόν ἐστιν οἱ-\n\n5 Ερμδβ. \"), 8. ᾿ ΡμΠΕρρ. κι, 10.\n\nἴρϑυπι, οἱ Ρ6Ρ Π| πῇ 5. δ] ἱρϑὶ οομγοῖ οἵ οοδί ββοί!,\n1458, ἰΔἰ᾿πἀο,, ἃ τυὐοαυς οἱ ἰοηφίίυάο \". Ὁπαιηᾳυδη:-\n\nΠΘΙΩ γΈΓῸ οἱ ἰοβρίτυάϊποπ), 485 δαπιὶ ΡῈ ἰγϑῆθνογ-\nπὸ σομῃργοποηάῖδ, υἱ αυὶ ᾳυϊὰ μον οὐ! ἐϑι18 οἱ ἰη-\nΒΟ τηδηβουΐὶ, οἵ 4185 ΘΟΓρΟΥΪ ἱπηροϑίϊο ἴεγγο (ἀδγίης\nοἰἰϊομότῃ ουηὶ γ6 ]οὶ, ἀρραγιθεῖ!, οἱ οἷβ δά βϑϑεῖ, οὐ\nἰΔι6 ἢ ποη Υἱαδγοίυγ, οἱ 6586ὶ ἰη τηθἀΐο δοῦυ πη), ἢ!\"\nταὶ ἠϊδεὶμα!οβ ἱπβιμηαιίοια ϑρί γἰιυ8, οἱ 868 εἴιπὶ οἷ\n[Γυἱυγυπη 6580 ΡΟΙἸοθγοίυγ, οἱ ἢὰ 0 ἀϊβιϊποίαπι ἐγ\nἸμίογυδ!ο, οἱ 60 φυΐάοπι ᾳυο Δρράγουδὶ ἱπ ΘΙ σπὶ\nβἰηι ἀἰνίπα, Ἔχοθίβααυθ οἱ βιιπιπι υἱγία 8. Ουδὲ\n\n8 Κ΄, ΘΒΕΟΘΟΘΒΙ ΝΥ̓́ΘΒΕΝΙ : 82\n\nΜΘΠ,\n\nἀΐεεγα.\nΘΑΡΌΤ ΧΧΧΙΠ.\n\nΝαπὶ ρυφίφυδιη ἃ ποθῖβ διυάϊνουίηι, φυοὰ οὐ\nηγθηϊγὶ φοπογδιίοηθημ, 408 πόα 80 ἰπίογίιυ ᾿η-\n\nγενεσίαν βούλοιτό τις ὀνομάζειν, οὐδὲν πρὸς τὴν ὀνο-\nβραχέα διεξελθεῖν.\n\nΚΕΦΑΛ. ἍΓ'.\n\nἘπειδὰν γὰρ παρ᾽ ἡμῶν τὸ τοιοῦτον ἀχούσωσιν,\nὅτι τοῦ θνητοῦ πρὸς τὴν ζωὴν μεταθαίνοντος, ἀχό-\nλουθον ἦν τῆς πρώτης γενέσεως ἐπὶ τὸν θνητὸν παρ-\nἀπὸ φθορᾶς ἀρχομένην, μήτε εἰς φθορὰν χαταλήγου -\nσαν \" ἀλλ᾽ εἰς ἀθάνατον ζωὴν τὸν γεγεννημένον παρά-\nἀνάγκης τὸ γεγεννημένον ὑπέστη \" οὕτως ἐχ τῆς\n\nδιὰ φυοά οζκ ξεπογαιίοπα ἴῃ φιδην ποη οΔ0ϊ ἰπιογίίυ5 Β μὴ παραδεχομένης φθορὰν γεννήσεως τὸν γεννώμε-\n\n886 ὡυάϊνεογίηϊ, οἱ ψυ85 δυηΐ Πυ] υϑιηοάϊ, οἱ πιοά πὰ\nξταιθ σα ο5 198 ἰηνοοσδίϊο, οἱ δηυ8, οἱ ἢά65, βιιπὶ\n(ἃ Ρ6Γ 4185 ἐπηρ] οί ἸηΥϑ: 6 γα π| το ρα ῃογδίίοι 8, θᾶ\nἰηαυϊυπί, ργεο68, οἱ αἰνὶπϑ νἱγίυ! 5. ἰηνοοδίίο, αι\nβδπογδι 0 η]5 [1 οπηηΐι5 πιδηϊδβίυβ, χυδπιδαπηοάυπι\nᾳυς ἰη [Π|Ὸ οοπδίἀογδίυγ ἢ Ἠοπιο οοπιροδίϊιι8 68ὶ\nγε8 αυράλπι! ραγίίσορβ τδιίοπὶβ οἱ [ηι6 θη 25.\n\nνον, χρεῖττον γένηται τῆς ἐχ τοῦ θανάτου φθορᾶς.\nἘπειδὰν τούτων χαὶ τῶν τοιούτων ἀχούσωσι, χαὶ\nπροδιδαχθῶσι τὸν τρόπον, ὅτι εὐχὴ πρὸς Θεὸν, χαὲ\nχάριτος οὐρανίας ἐπίχλησις, καὶ ὕδωρ, χαὶ πίστις.\nἐστὶ, δι’ ὧν τὸ τῆς ἀναγεννήσεως πληροῦται μυστή-\nριον, δυσπειθῶς ἔχουσι, πρὸς τὸ φαινόμενον βλέ-\nποντες, ὡς οὐ συμδαῖνον τῇ ἐπαγγελίᾳ τὸ σωματι-\nμεως θείας ἐπίχλησις ἐπὶ τοῦ ὕδατος γιγνομένη,\nζωῆς ἀρχηγὸς τοῖς μυουμένοις γίνεται; Πρὸς οὗς,\nπρὸς τὴν τοῦ δόγματος ἀγαγεῖν συγχατάθεσιν. ᾿Αντ-\n\n\"ερωτήσω μὲν γὰρ, τοῦ τρόπου τῆς χατὰ σάρχα γεν-\n\nὙίνεται τὸ εἰς ἀφορμὴν τῆς συστάσεως τοῦ ζώου\nχαταδαλλόμενον ; ᾿Αλλὰ μὴν οὐδεὶς ἐπ᾽ ἐχείνου λό-\nγος ἐστὶν, ὁ λογισμῷ τινι τὸ πιθανὸν ἐξευρίσχων. ΤῈ\nγὰρ χοινὸν σπέρματι ἀνθρώπου πρὸς τὴν ἐν ἐκείνῳ\nθεωρουμένην ποιότητα; Συγχρινόμενος ὁ ἄνθρωπος\nλογικόν τι χρῆμα καὶ διανοητιχόν ἐστι, νοῦ χαὶ ἐπι»\nστήμης δεχτιχόν \" ἐχεῖνο δὲ ὑγρᾷ τινι ἐνθεωρεῖται\nποιότητι, καὶ πλεῖον οὐδὲν τοῦ χατ᾽ αἴσθησιν ὁρω-\nμένου καταλᾳμδάνει ἔννοια. Ἣν τοίνυν εἰχός ἐστιν\nἀπόχρισιν γενέσθαι ἡμῖν παρὰ τῶν ἐρωτηθέντων,\nὅτι Πῶς ἔστι πιστὸν ἐξ ἐχείνου συστῆναι ἄνθρωπον;\nτοῦτο καὶ περὶ τῆς διὰ τοῦ ὕδατος γινομένης ἀνα-\nγεννήσεως ἐρωτηθέντες ἀποχρινούμεθα. Ἐχεξ τε γὰρ\nπρότερόν ἐστιν ἑχάστῳ τῶν ἡρωτημένων εἰπεῖν, ὅτι\n\nτορϑιὶ τεβροῃάθθίπιιβ. Νάπὶ οἱ 1Π16 απίσυΐψαθ δοτυπὶ ἢ) θείᾳ δυνάμει ἐχεῖνος ἄνθρωπος γίγνεται, ἧς μὴ παρ-\n\nἸοείαπι [εἰς Πομηΐηθπ), 5θὰ νἱβ αἰνὰ ἰΓδηδπιῖαὶ\nΤαοτῖι ἰηβίρίοπιία ἱπρταιίψυο οἱ ἱπηπηθιποῦῖβ δηϊμηΐ,\n\nοὐσης, ἀχίνητόν ἐστι καὶ ἀνενέργητον. Εἰ οὖν ἐχεῖ\nοὗ τὸ ὑποχείμενον ποιεῖ τὸν ἄνθρωπον, ἀλλ᾽ ἡ θεία\nδύναμις εἰς ἀνθρώπου φύσιν μεταποιεῖ τὸ φαινόμε-\nτὴν τῷ Θεῷ προσμαρτυροῦντας δύναμιν, ἀτονεῖν ἐν\nτῷ μέρει τούτῳ τὸ Θεῖον οἴεσθαι πρὸς τὴν ἐχπλήρω-\nΤί δὲ χοινὸν, πρὸς αὐτὸν ἐροῦμεν, ὑγρότητι χαὶ εἰ-\nχόνι Θεοῦ ; ᾿Αλλ᾽ οὐδὲν ἐχεῖ τὸ παράδοξον, εἰ Θεοῦ\nβουλομένου πρὸς τὸ τιμιώτατον ζῶον τὸ ὑγρὸν με-\nεἶναι θαυμαστὸν, εἰ θείας δυνάμεως παρουσία πρὸς\nἀφθαρσίαν μετασχευάζει τὸ ἐν τῇ φθαρτῇ φύσει γε-\nνόμενον.\n\n8 ΟΒΑΤΙΟ ΟΑΤΕΘΗΒΕΤΙΟΑ. ες δδ\n\nἰεγίιιι5.\nΚΕΦΑΆΛ. ΛΔ΄.\n\n᾿Αλλὰ ζητοῦσιν ἀπόδειξιν τοῦ παρεῖναι τὸ Θεῖον\nἐπὶ ἁγιασμῶν τῶν γινομένων καλούμενον. Ὁ δὲ τοῦτο\nζητῶν, ἀναγνώτω πάλιν τὰ κατόπιν ἐξητασμένα. Ἡ\nτὰρ κατασχευὴ τοῦ τὴν διὰ σαρχὺς ἡμῖν ἐπιφανεῖσαν\nτγορία γίνεται. Δειχθέντος γὰρ τοῦ Θεὸν εἶναι τὸν\nἐν σαρχὶ φανερωθέντα, τοῖς διὰ τῶν γινομένων θαύ-\nΒασι τὴν φύσιν ἑαυτοῦ δείξαντα, συναπεδείχθη τὸ\nἐπιχλήσεως. “Ὥσπερ γὰρ ἑχάστου τῶν ὄντων ἐστί τις\nἰδιότης ἡ τὴν φύσιν γνωρίζουσα \" οὕτως ἴδιόν ἐστι\nτῆς θείας φύσεως ἡ ἀλήθεια. ᾿Αλλὰ μὴν ἀεὶ παρ-\nἔσεσθαι τοῖς ἐπικαλουμένοις ἐπήγγελται, καὶ ἐν μέσῳ\nτῶν πιστευόντων εἶναι, καὶ ἐν πᾶσι μένειν καὶ ἐχά-\nστῳ συνεῖναι, καὶ οὐχέτ᾽ ἂν ἑτέρας εἰς τὸ παρεῖναι τὸ\nΘεῖον τοῖς γινομένοις ἀποδείξεως προσδεοίμεθα \" τὸν\nμὲν Θεὸν εἶναι διὰ τῶν θαυμάτων αὐτῶν πεπιστευ-\nχότες, ἐν δὲ τῷ ἀψευξεῖ τῆς ὑποσχέσεως παρεῖναι τὸ\nἐπηγγελμένον οὐχ ἀμφιθάλλοντες. Τὸ δὲ προηγεῖσθαι\nτὴν διὰ τῆς εὐχῆς χλῆσιν τῆς θείας οἰχονομίας, πε-\nριουσία τίς ἐστι τῆς ἀποδείξεως τοῦ χατὰ θεὸν ἐπι-\nτελεῖσθαι τὸ ἐνεργούμενον. Εἰ γὰρ ἐπὶ τοῦ ἑτέρου τῆς\nἀνθρωποποιΐας εἴδους, αἱ τῶν γεννώντων ὁρμαὶ,\nτοῦ Θεοῦ δυνάμει, χαθὼς ἐν τοῖς ἔμπροσθεν εἴρηται,\nδιαπλάσσουσι τὸ γεννώμενον \" ἧς χωρισθείσης ἄπρα-\nκτός ἐστιν ἡ σπουδὴ χαὶ ἀνόνητος\" πόσῳ μᾶλλον ἐν\nτῷ πνευματιχῷ τῆς γεννήσεως τρόπῳ, καὶ θεοῦ παρ-\nἐτεσθαι τοῖς γενομένοις ἐπηγγελμένου, καὶ τὴν παρ᾽\nστεύχαμεν \" χαὶ τῆς ἡμετέρας προαιρέσεως πρὸς τὸ\nσπουδαζόμενον τὴν ὁρμὴν ἐχούσης \" εἰ συμπαραλη-\nφϑεΐη χαθηχόντως ἡ διὰ τῆς εὐχῆς συμμαχία, μᾶλ-\nλον ἐπιτελὲς ἔσται τὸ σπουδαζόμενον; Καθάπερ δὲ οἱ\nἀμδλύνουσι τὸ πάντως γινόμενον\" οὐδὲ μὴν ἄχρη-\nστον εἶναί τις φήσει τὴν τῶν προσευχομένων σπου-\nδὴν, εἰ περὶ τοῦ πάντως ἐσομένου τὸν Θεὸν ἐκετεύου-\nσιν “ οὕτως οἱ πεπιστευμένοι, χατὰ τὴν ἀψευδῇ τοῦ\nἐπαγγειλαμένου ὑπόσχεσιν πάντως παρεῖναι τὴν χά-\nριν τοῖς διὰ τῆς μυστικῇς ταύτης οἰχονομίας ἀναγεν-\nνωμένοις, ἢ προσθήχην τινὰ ποιοῦνται τῆς χάριτος,\nἢ τὴν οὖσαν οὐχ ἀποστρέφουσιν. Τὸ γὰρ πάντως συν-\n\nΘΟΑΡΌΤ ΧΧΥΧΙΥ.\n\nαἷἰυ5, οἱ [αἰυγυμ ἴῃ πιοαΐο οἐγοοηίιπι, οἱ ἰῃ 0Π )-\nπἶθυ5 πιϑηβΌΓιπ), οἱ οὐπὶ Ὡποηῃο]υα σοργογβϑία -\nοι ργθοΐθυ8 ποη ἱπνοσδίυν, ἀἰνῖπα υἱγία! 6, δου!\n408 βοραγαία ἱποίποασχ οἱ ᾿ππ 8 86 ᾿γ ἃ δὲ ΘΟΓ ΠῚ\nεἱ ογοάϊἀϊπηυβ, ποβίγιπαυ ργοροβέζυπι οἱ ἰπϑιϊα -\nἴυπι ἰογαῖυν δὰ ἰὰ ἴῃ χφυοά βιυἀΐιπι οἱ ΟρογΆ 60η-\nοδθίυπαάυηϊ οἱ Οὐδοιγδηὶ (564 ποο ἰπι 6 ργεοδηί πὶ\n\nεἶναι διὰ τὸ Θεὸν εἶναι τὸν ἐπαγγειλάμενον πεπί- Ὁ διϑῖία δἰἴψυδπι (δοίυπι δοσοββίοποπι, δὰ ϊ σοῦ ἐδπὶ\n\nστευται. Ἢ δὲ τῆς Θεότητος μαρτυρία διὰ τῆς θαυ-\nμάτων ἐστίν. “Ὥστε διὰ πάντων τὸ παρεῖναι τὸ Θεῖον,\nοὐδεμίαν ἀμφιδολίαν ἔχει.\n\nΚΕΦΑΛ. ΛΕ.\n\nἩ δὲ εἰς τὸ ὕδωρ χάθοδος, καὶ τὸ τρὶς ἐν αὐτῷ\nγενέσθαι τὸν ἄνθρωπον, ἕτερον ἐμπεριέχει μυστή-\nριον. Ἐπειδὴ γὰρ ὁ τῆς σωτηρίας ἡμῶν τρόπος, οὐ\nτοσοῦτον ἐχ τῆς χατὰ διαδοχὴν ὑφηγήσεως ἐνεργὸς\nὙέγονεν,, ὅσον δι᾽ αὐτῶν ὧν ἐποίησεν ὁ τὴν πρὸς τὸν\nἄνθρωπον ὑποστὰς χοινωνίαν, ἔργῳ τὴν ζωὴν ἐνερ-\n\nδἰεαιαϊ.\nΟΑΡΌΤ ΧΧΧΥ.\n\n᾿Ῥόδοθηδ568 λυἴ6π| ἢ Δαυδλη), οἵ φιοὰ 'π 6810 ΠΟΠΊΟ\n\nδ: 58. ΟΒΕΘΟΒΙΙ ΝΥΘΘΕΝΙ 88\nῬΘΡ ΟυΓΏΘΠ ΓΌΓΒῸΒ Δ581Π|ρ|2π, οἱ 5'π|0] ἀεἰῆςα- Α γήσας, ἵνα διὰ τῆς ἀναληφθείσης παρ᾽ αὐτοῦ χαὶ\n\n18η) δἰπη βαϊγαγοῖίῦ αυϊάφυϊά 65ι οἱ ἐοφηαίυιῃ\n\nσυναποθεωθείσης σαρχὸς ἅπαν συνδιασωθῆναι τὸ\nὁμοιότης ἐν τοῖς γινομένοις παρὰ τοῦ ἑπομένου πρὸς\nτὸν ἡγούμενον. Χρὴ τοίνυν ἰδεῖν ἐν τίσιν ὁ τῆς ζωῆς\nἡμῶν χαθηγησάμενος ἐθεωρήθη ᾿ ἵνα, καθώς φησιν ὁ\n᾿Απόστολος, χατὰ τὸν ἀρχηγὸν τῆς σωτηρίας ἡμῶν\nκατορθωθῇ τοῖς ἑπομένοις ἡ μίμησις. Ὥσπερ γὰρ\nπαρὰ τῶν πεπαιδευμένων τὰ ταχτιχὰ πρὸς τὴν ὁπλι-\nτιχὴν ἐμπειρίαν ἀνάγονται, δι᾽ ὧν βλέπουσιν οἱ πρὸς\nτὴν εὔρυθμόν τε χαὶ ἐνόπλιον χίνησιν παιδενόμενοι.\nὉ δὲ μὴ πράττων τὸ προδειχνύμενον, ἀμέτοχος τῆς\nτοιαύτης ἐμπειρίας μένει. Κατὰ τὸν αὑτὸν τρόπον\nτῷ πρὸς τὴν σωτήριαν ἡμῶν ἐξηγουμένῳ πάντως\n\nἸποάο πϑοε ββ8 ἐϑὲ, υἱ αυΐθυ8 5βιυσΐαπι μᾶγ ἐδὶ δὰ Β οἷς ἴση πρὸς τὸ ἀγαθόν ἐστιν ἡ σπουδὴ, ὁμοίως ἐπ-\n\nτηθϑῖυγὶ ηἶδὶ εις 4υἱ ργϑσδάϊι, ᾿πδιβίθγθηι νοϑι!-\nποβίγῃ δἰ ε5 Τυιάπδηδπὶ ΠιΟΓίαπ οἱ ΓυΓΒυ8\nἁβοοίυπ), φυοπιάδια ργορτγίιπι δαρθοῖ Ἰἰοουπὶ οἱ 86-\n86 ὨΑυδπὶ ΘΟβΠΔΙΙΟΠ6ΠΙ ἰογγὰ οἱ ἃᾳιι, φυῶ 90]\nδχ οἰδπιθη 8 δυηΐ φγανίϑ, οἱ (ἜΓΌαΉΓΓ ἀδοῦϑιπ,\nεἰ πιδηθηΐ ἴῃ 86 ἰηνίοει, οἱ ΡῈ 56 ἰπυ 0 (0ἢ-\n\nἀναγχες διὰ μιμήσεως ἕπεσθαι, τὸ παρ᾽ αὐτοῦ προ-\nδειχθὲν εἰς ἔργον ἀγαγόντας. Οὐ γὰρ ἔστι πρὸς τὸ\nἶσον καταρτίσαι πέρας, μὴ διὰ τῶν ὁμοίων ὁδεύσαν-\nτας. Καθάπερ γὰρ οἱ τὰς τῶν λαδυρίνθων πλάνας\nἀπατηλὰς τῶν οἴχων ἀναστροφὰς διεξέρχονται, οὐκ\nἀγοντι\" οὕτω μοι νόησον καὶ τὸν νοῦ βίον τούτου λα-\nμὴ τις τῆς αὐτῆς ὁδοῦ λάδοιτο, δι᾽ ἧς ὁ ἐν αὐτῷ\nγενόμενος ἕξω χατέστη τοῦ περιέχοντος. Λαδύρινθον\nδέ φημι τροπικῶς, τὴν ἀδιέξοδον τοῦ θανάτου φθο-\nρὰν, ἧ τὸ δείλαιον τοῦ ἀνθρώπου γένος περιεσχέθη..\n\nὉ τι οὖν περὶ τὸν ἀρχηγὸν τῆς σωτηρίας ἐθεασάμεθα ;\n\nτοιοῦτον καὶ ἐν ἡμῖν ἐπινοηθῆναι ὁμοίωμα. Τίς οὖν\nἐστιν ἡ ἐπίνοια, δι᾽ ἧς καὶ ἐν ἡμῖν πληροῦται τοῦ\nπαρ᾽ ἐχείνου γεγονότος ἡ μέμησις ; ἅπαν τὸ νεχρω-\nἕν ᾧ χλίνεται καὶ χαταχρύπτεται. Πολλὴν δὲ πρὸς\nἄλληλα τὴν συγγένειαν ἔχει γῆ τε καὶ ὕδωρ, \" μόνα.\nτῶν στοιχείων βαρέα τε ὄντα, καὶ κατωφερῆ, χαὶ ἐν\nἀλλήλοις μένοντα, καὶ δι’ ἀλλήλων χρατούμενα.\nἘπεὶ οὖν τοῦ χαϑηγουμένου τῆς ζωῆς ἡμῶν ὁ θά-\nνᾶτος ὑπόγειος, καὶ χατὰ τὴν κοινὴν γέγονε φύσιν,\nἡ τοῦ θανάτου μίμησις ἡ παρ᾽ ἡμῶν γινομένη, ἐν\nτῷ γείτονι ἀποτυποῦται στοιχείῳ. Καὶ ὡς ἐκεῖνος ὁ\n\nεἰποηίαγ. Θυοπίδπι ΟΥρῸ ἀυοὶς δὲ δυοίοτί8 τι: ἢ ἄνωθεν ἄνθρωπος, ἀναλαδὼν τὴν νεχρότητα μετὰ\n\nΠΟΘΙΓΙΒ ΠΙΟΓΒ [πἰξ 80 ἰθγγα, δὲ δδοιηάυπι ἐθιη-\n\n- Ἠρθγ. χιι, 9.\n\nτὴν ὑπόγειον ϑέσιν, τριταῖος ἐπὶ τὴν ζωὴν πάλιν\nἀνέδραμεν οὕτω πᾶς ὁ συνημμένος χατὰ τὴν τοῦ\nσώματος φύσιν ἐχείνῳ, πρὸς τὸ αὐτὸ χατόρθωμα.\nβλέπων, τὸ κατὰ τὴν ζωὴν λέγω πέρας, ἀντὶ γῆς\nτὸ ὕδωρ ἐπιχεάμενος, καὶ ὑπυδὺς τὸ στοιχεῖον. ἐν\nτρισὶ περιόδοις τὴν τριήμερον τῆς ἀναστάσεως χάριν\nἀπεμιμήσατο.\n\nἐταλίον Γοϑαγγδοιομίβ.\n\nΕἴρηται δὲ τοιοῦτον καὶ ἐν τοῖς φθάσασιν, ὅτι χατ᾽\nοἰχονομίαν ἐπῆχται τῇ ἀνθρωπίνῃ φύσειπαρὰ τῆς θείας\nπρονοίας ὁ θάνατος \" ὡς «ἧς κακχίας ἐν τῇ διαλύδες\n\n89 ΟΒΑΤΙΘ ΟΑΤΕ(ΗΕΤΙΟΑ. 8\nτοῦ σώματος χαὶ τῆς ψυχῆς ἐχρυεέσης, πάλιν διὰ τῆς Α πδίμγῶ;, αἱ ὁπ: οἴξαχίδϑοι υἱέμαπι, μι ϊφδοϊαϊίοιμν\n\nἀναστάσεως σῶον, χαὶ ἀπαθῆ, χαὶ ἀκέραιον, καὶ\nπάσης τῆς χατὰ καχίαν ἐπιμιξίας ἀλλότριον ἀναστοι-\nχειωθῆναι τὸν ἄνθρωπον. ᾿Αλλ᾽ ἐπὶ μὲν τοῦ χαθηγου-\nμένου τῆς σωτηρίας ἡμῶν, τὸ τέλειον ἡ χατὰ τὸν\nλῶς πληρωθεῖσα. Διεστάλῃ τε γὰρ διὰ τοῦ θανάτου τὰ\nἠνωμένα \" χαὶ πάλιν συνήχθη τὰ διαχεχριμένα ᾿ ὡς\nἂν χαθαρθείσης τῆς φύσεως ἐν τῇ τῶν συμφνῶν δια-\nλύσει, ψυχῆς τε λέγω χαὶ σώματος, πάλιν ἡ τῶν χε-\nχωρισμένων ἐπάνοδος τῆς ἀλλοτρίας ἐπιμιξίας γένοιτο\nχαθαρεύουσα. Ἐπὶ δὲ τῶν ἀχολουθούντων τῷ καθη-\nγουμένῳ, οὐ χωρεῖ τὴν ἀχριδῇ μίμησιν δι᾽ ὅλων ἢ\nδεξαμένη, τὸ λεῖπον ἐν τῷ μετὰ ταῦτα ταμιεύεται\n\nχρόνῳ. Τί οὖν ἐστιν ὃ μιμεῖται ; Τὸ τῆς ἐμμιχθείσης Β\n\nχαχίας ἐν τῇ τῆς νεχρώσεως εἰχόνε τῇ γενομένῃ διὰ\nποῦ ὕδατος τὸν ἀφανισμὸν ἐμποιῆφας, οὐ μὴν τελείως\nἀφανισμὸν, ἀλλά τινα διαχοπὴν τῆς τοῦ χακοῦ συν-\nεχείας, συνδραμόντων δυοῖν πρὸς τὴν τῆς κακίας\nἀναίρεσιν, τῆς τε τοῦ πλεμμελήσαντος μεταμελείας,\nχαὶ τῆς τοῦ θανάτου μιμήσεως, δι᾽ ὧν ἐχλύεταί πως\nὁ ἄνθρωπος τῆς πρὸς τὸ χαχὸν συμφυΐας, τῇ μεταμε-\nλείᾳ μὲν εἰς μῖσός τε χαὶ ἀλλοτρίωσιν τῆς χακίας χω-\nρῶν, τῷ δὲ θανάτῳ τοῦ καχοῦ τὸν ἀφανισμὸν ἐργαζό-\nμενος, ᾿Αλλ᾽ εἰ μὲν ἣν δυνατὸν, ἐν τελείῳ τῷ θανάτῳ\nγενέσθαι τὸν μιμούμενον, οὐδ᾽ ἂν μέμησις, ἀλλὰ ταὐ-\nτότης τὸ γινόμενον ἦν. Καὶ εἰς τὸ παντελὲς τῆς φύ-\nσεως ἡμῶν τὸ κακὸν ἠφανίζετο “ ὥστε, χαθώς φησιν\n\nβαϊνυβ, παραὶ! 18, οἱ ἱπιθβογ, οἱ Δ]! δηιῷ 20 ΟΙΏΩΙ\nαᾳυϊάραι οἱ δυοίοτε ποβίγδ 354) 118 μογίοε ἰθηθ\nἀϊεογοῖδ, υἱ ρυγραῖδ ἠδίυγα 'ῃ ἀἰδδοϊαιοη6 δοναπι -\n\n᾿ αι δία γα 6 Ὁ οΟἰογδωὶ, ἀπίιμα, ἰπαυδπ), οἱ οοῦ-\n\nἀμιοδῖη βαψυυηίως, δοουγαίαπι οἱ ρογίθοϊδια ἰηλί8-\nἸοβάμμ Υἱέΐυπι, δϑιμρὸ οἱ 6 18 φυὶ ροοοδνὶδ ροϑει -\nηἰϊδηιία, οἱ ἐπ δι10 πιογιϊβ, ΡῸΓ 4:8 ΒοΟ 400-\nἀδιωθήο ἀϊδοοϊ νυ ἃ σοπβοιμία οἵπὶ νἱο ο0η-\nἂς ἱπιῥδιὶο, βοὰ το 8 δδὰθπ), οἱ ἃ ποβίγδ ῃδιιΓΔ πη8-\n\nὁ ᾿Απόστολος, ἐφ᾽ ἅπαξ ἀποθάνῃ τῇ ἁμαρτίᾳ. Ἐπεὶ ἢ) Ἰυμῖ φοτγίεοι ἀδίογοίας, δάθο υἱ, δἱειι: ἀεὶ! Αρο-\n\nδὲ, καθὼς εἴρηται, τοσοῦτον μιμούμεθα τῆς ὑπερ-\nἐχούσης δυνάμεως. ὅτον χωρεῖ ἡμῶν ἡ πτωχεία τῆς\nφύσεως \" τὸ ὕδωρ τρὶς ἐπιχεάμενοι, καὶ πάλιν ἀνα-\nδάντες ἀπὸ τοῦ ὕδατος, τὴν σωτήριον ταφὴν «αἰ ἀνά-\nστασιν τὴν ἐν τριημέρῳ γενομένην τῷ χρόνῳ ἀπο-\nτὸ ὕδωρ ἐν ἐξουσέᾳ ἐστὶ, χαὶ ἐν αὐτῷ γενέσθαι, χαὶ\nἐξουσίας ἦν ὁ τοῦ παντὸς ἔχων τὴν δεσποτείαν, ὡς\nἡμεῖς ἐν τῷ ὕδατι, οὕτως ἐχεῖνος ἐν τῷ θανάτῳ κατα-\nδυεὶς, πάλιν ἐπὶ τὴν ἰδίαν ἀναλύειν μακαριότητα.\n\nἘΐ οὖν τις πρὸς τὸ οἰκὸς βλέποι, καὶ χατὰ τὴν\nἑχατέρον δύναμιν τὰ γινόμενα κρίνοι, οὐδεμίαν ἐν\nτοῖς γινομένοις εὀρήσει διαφωνέαν ἑκατέρου, κατὰ τὸ\n\nἀδηῖθβ, βαιυνλγοα ἐπ ἐπ Ὁ δορυ αγδπὶ οἱ ΓρβυΓ-\nγθοβίομθιι 488 (ΔοἴΔ 6δὲ ἴω ἰαπιρογα ἔγίἀαδιο, ᾿δπ6\nϑιγἃ 6δϑὲ ροίοβιδίθ, υἱ οἱ ᾿η 68 δίπηυδ, οἱ οχ δᾶ ΓΙ γΒΙιβ\nτοῆποαοι Βεα! ἐπόξῃθπι.\n\nτῆς φύσεως μέτρον ἐξεργασαμένον τὰ κατὰ δύναμιν. ἢ) τἰαπι, υἱ αυΐ φΟπρβγαθηδοΣ ταοὰο θυ ηδίυτα 68 δἷ-\n\nὩς γάρ ἔστιν ἀνθρώπι τὸ ὕδωρ, πρὸς «ὃ ἀκινδύνως\nδυνάμει χατ' εὐκολίαν θάνατος πρόκειται, χαὶ ἐν\nαὐτῷ γενέσθαι, καὶ μὴ τραπῆναι πρὸς πάθος. Διὰ\nτοῦτο τοίνυν ἀναγκαῖον ἡμῖν τὸ ἐν τῷ ὕδατι προμε-\nλετῆσαι τὴν τῆς ἀναστάσεως χάριν, ὡς ἂν εἰδείημεν,\nὅτι τὸ ἴσον ἡμῖν εἰς εὐχολίαν ἐστὶν, ὕδατί τε βαπτι-\nσθῆναι, καὶ ἔχ τοῦ θανάτου πάλιν ἀναδῦναι. ᾿Αλλ᾽\nὥσπερ ἐν τοῖς χατὰ τὸν βίον γενομένοις τινά τινών\nἔστιν ἀρχηγικώτερα, ὧν ἄνευ χἂν τὸ γινόμενον κατορ-\nθωθείη, καίτοι εἰ πρὸς τὸ πέρας ἡ ἀρχὴ κρίνοιτο,\n\n39 Βοιω. νι, 12\n\nοἱ βοὴ εοηγοιίαίαν δὲ δοοιέομοῦι φῶ 6α ἰ Πὰ δὸ-\n4804 οκ Φῆϊνο μοῦϊ8 εϑὲ ἔδοῖϊο εἰ δια ἰπρὶ, οἱ 6\n\nτ᾿ 5. ΟΒΕΘΟΒΙΙ ΝΥΘΘΕΝΙ 9:\nτασοοδβοηῖϊ ( αυλπηῦδηι! 8 σὰπὶ ἢπθ ΘΟΠίοΓΑΙΙΓ Α ἀντ᾽ οὐδενὸς εἶναι δόξει τοῦ πράγματος ἧ ἀρχὴ συγ-\n\nοἶ6ῃ8 8ιὲ πΠηλ8585 ποβίγῷ τοί οιοπὲπιὶ δὲ γοίογηγαιἰο-\n\nΥἱη δι198 οἱ 80 οπιηΐ ᾿πγογα ἰπηπηυηἰίδιϊ8. Νοη\nγοπὶῖ. Μαηϊζεδίυπι 681 δπίοπὶ δυτοὸ δαυ!ογτίηο ο0η-\n[Ἰβοά6 δὲ ποῆ δίποογο Ἵσοηύθηΐγο (ὑγηδοαπι υἱ\nπΐαπὶ ἜΥΖΟ 'ῃ 4408 οἱ 'ξῃ6 δὶ υἱβ χυδβάδιῃ δθβίθγ-\n\nχρινομένη τῷ τέλει. Τὶ γὰρ ἶσον ἄνθρωπος, χαὶ τὸ\nπρὸς τὴν σύστασιν τοῦ ζώου χαταθαλλόμενον ; ᾿Αλλ᾽\nκαὶ τὸ χατὰ τὴν μεγάλην ἀνάστασιν μεῖζον ὃν τῇ φύ-\nσει, τὰς «ἀρχὰς ἐντεῦθεν καὶ τὰς αἰτίας ἔχει. Οὐ γάρ\nγήσαιτο. Μὴ δύνασθαι δέ φημι δίχα τῆς κατὰ τὸ λου-\nτρὸν ἀναγεννήσεως ἐν ἀναστάσει γενέσθαι τὸν ἄνθρω-\nπον, οὗ πρὸς τὴν τοῦ συγχρίματος ἡμῶν ἀνἀάπλασίν\nτε καὶ ἀναστοιχείωσιν ἀναδλέποντες. Πρὸς τοῦτο γὰρ\nδεῖ πάντως πορευθῆναι τὴν φύσιν οἰχείαις ἀνάγχαις\nκατὰ τὴν τοῦ τάξαντος οἰχονομίαν συνωθουμένην, κἂν\nπροπλάδῃ τὴν ἐχ τοῦ λουτροῦ χάριν, χἂν ἄμοιρος\nμείνῃ τῆς τοιαύτης μυήσεως, ἀλλὰ τὴν ἐπὶ τὸ μαχά-\nνον ἀποχατάστασιν. Οὐ γὰρ ὅσα δι᾽ ἀναστάσεως τὴν\nἐπὶ τὸ εἶναι πάλιν ἐπάνοδον δέχεται, πρὸς τὸν αὑτὸν\nἐπάνεισι βίον. ᾿Αλλὰ πολὺ τὸ μέσον τῶν τε χεχαθαρ-\nμένων, καὶ τῶν τοῦ χαθαρσίου προσδεομένων ἐστίν.\nἘφ᾽ ὧν γὰρ κατὰ τὸν βίον τοῦτον ἡ διὰ τοῦ λουτροῦ\nπροχαθηγήσατο χάθαρσις πρὸς τὸ συγγενὲς τούτοις.\nἀναχώρησις ἔσται. Τῷ δὲ χαθαρῷ τὸ ἀπαθὲς προσ-\nῳχείωται. Ἐν δὲ τῇ ἀπαθείᾳ τὸ μαχάριον εἶναι οὐχ.\nἀμφιδάλλεται. Οἷς δὲ προσεπωρώθη τὰ πάθη, χαὶ\nμεταμελείας ὄρθωσις \" ἀνάγχη πᾶσα, καὶ τούτους ἐν\n\n«τῷ καταλλήλῳ γενέσθαι. Κατάλληλον δὲ τῷ χεχιόδη-\n\nλευμένῳ χρυσίῳ τὸ χωνευτήριον, ὡς τῆς ἐμμιχθείσης\nῥυπτική τίς ἐστι δύναμις ἐν τῷ πυρὶ χαὶ τῷ ὕδατι,\nοἱ διὰ τοῦ ὕδατος τοῦ μυστικοῦ τὸν τῆς χαχίας ῥύπον\nἀποχλυσάμενοι, τοῦ ἑτέρου τῶν χαθαρσίων εἴδους\nοὐκ ἐπιδέονται. Οἱ δὲ ταύτης ἀμύητοι τῆς χαθάρ--\n\nΘΟΑΡΌΤ ΧΧΧΥΪ.\n\nΝδι οἱ σοι) υηῖ8 Γαϊΐο δὲ ϑογρίιγαγαπ) Οδίθῃ-\n\nΚΕΦΆΛ. ΛΑῷ'.\nχαὶ ἡ τῶν Γραφῶν διδασχαλία, ἐντὸς τοῦ θείου γενέ-\n\nχοι οἰυογι!, Ηος ἰΠυἀ 681, ᾳυοά οὑπὶ 81 ἐχ 86 Ὁ σπίλους ἀποῤῥυψάμενον. Τοῦτό ἔστιν ὃ μιχρὸν ὃν\n\nτο Πδίοι. Ουΐβ δηΐπὶ 6δὲ μδὲ ἰὴ γα 400, ογθάθγα\nδῖ σΟμγοηΐ η57 Ὀὶνίηδ Δυἴ6 πὶ Ορογαι!ο 8 δδὲ ργο-\n\nγίνεται. Μιχρὸν δέ φημι τῇ εὐχολίᾳ τοῦ χατορθώμα-\nπανταχοῦ τὸν Θεὸν εἶναι \" ἐν πᾶσι δὲ ὄντα, παρεῖναι\nχαὶ τοῖς ἐπιχαλουμένοις τὴν ζωτιχὴν αὐτοῦ δύναμιν,\nπαρόντα δὲ τὸ οἰχεῖον ποιεῖν ; Ἴδιον δὲ τῆς θείας\nἐνεργείας, ἡ τῶν δεομένων ἐστὶ σωτηρία. Αὕτη δὲ\nδιὰ τῆς ἐν ὕδατι χαθάρσεως ἐνεργὸς γίνεται. Ὁ δὲ\n\n᾿ χαθαρισθεὶς ἐν μετουσίᾳ τῆς χαθαρότητος ἔσται. Τὸ\n\nδὲ ἀληθῶς καθαρὸν ἡ θεότης ἐστίν. Ὁρᾷς ὅπως μι-\nχρόν τι τὸ χατὰ τὴν ἀρχὴν ἐστι χαὶ εὐχατόρθωτον,\nπίστις χαὶ ὕδωρ\" ἢ μὲν ἐντὸς τῆς προαιρέσεως ἡμῶν\nἀποχειμένη᾽ τὸ δὲ σύντροφον τῇ ἀνθρωπίνῃ ζωῇ.\n᾿Αλλὰ τὸ ἐκ τούτων ἀναφυόμενον ἀγαθὸν ὅσον\n\nὍΒΑΤΙΟ ΟΑΤΕΓΗΕΤΙΟΑ.\n\nΕ)\n\nχαὶ οἶον, ὡς πρὸς αὐτὸ τὸ Θεῖο\" ἔχειν τὴν οἰκειό- Α ποβίγῃ οἰθυϊοηΐβ, μέθο Ὑ6ΓῸ 4υῖ8 5ἰ πὶ ομ8) νἱα\n\nτητα;\n\nΚΕΦΑΛ. ΛΖ'.\n\n᾿Αλλ᾽ ἐπειδὴ διπλοῦν τὸ ἀνθρώπινον, ψυχῇ τε καὶ\nσώματι συγχεχραμένον, ἀνάγχη τῷ πρὸς τὴν ζωὴν\nἕπεσθαι. Οὐχοῦν ἡ ψυχὴ μὲν διὰ πίστεως πρὸς αὖ-\nτὸν ἀναχραθεῖσα τὰς ἀφορμὰς ἐντεῦθεν τῆς σωτηρίας\nἔχει - ἡ γὰρ πρὸς τὴν ζωὴν ἕνωσις, τὴν τῆς ζωῆς\nκοινωνίαν ἔχει. Τὸ δὲ σῶμα ἕτερον τρόπον ἐν μετου-\n\n᾿γὰρ οἱ δηλητήριον δι᾽ ἐπιδουλῆς λαθόντες, ἄλλῳ φαρ-.\n\nμάχῳ τὴν φθοροποιὸν δύναμιν ἔσθεσαν \" χρὴ δὲ καθ᾽\nὁμοιότητα τοῦ ὀλεθρίου καὶ τὸ ἀλεξιτήριον ἐντὸς τῶν\nἐφ᾽ ἅπαν χαταμερισθείη τὸ σῶμα ἡ τοῦ βοηθοῦντος\nδύναμις “ οὕτω τοῦ διαλύοντος τὴν φύσιν ἡ λῶν ἀπο-\nγευσάμενοι, πάλιν ἀναγχαῖον ὡς καὶ τοῦ συνάγοντος\nτὸ διαλελυμένον ἐπεδεήθημεν “ ὡς ἂν ἐν ἡμῖν γενό-\nμενον τὸ τοιοῦτον ἀλεξιτήριον τὴν προεντεθεῖσαν τῷ\nσώματι τοῦ δηλητηρίου βλάθην διὰ τῆς οἰχείας ἀντι-\nἢ ἐχεῖνο τὸ σῶμα, ὃ τοῦ τε θανάτου χρεῖττον ἐδείχθη,\nχαὶ τῆς ζωῆς ἡμῶν χατήρξατο. Καθάπερ γὰρ μιχρὰ\nζύμη, χαθώς φησιν ὁ ᾿Απόστολος, ὅλον τὸ φύραμα\nπρὸς ἑαυτὴν συνεξομοιοῖ, οὕτω; τὸ θανατισθὲν ὑπὸ\n“οὔ Θεοῦ σῶμα ἐν τῷ ἡμετέρῳ γενόμενον, ὅλον πρὸς\nἑαυτὸ μεταποιεῖ καὶ μετατίθησιν. Ὡς γὰρ τοῦ φθο-\nροποιοῦ πρὸς τὸ ὑγιαῖνον ἀναμιχθέντος, ἅπαν τὸ\nἀνακραθὲν συνηχρείωται \" οὕτως χαὶ τὸ ἀθάνατον\nσῶμα ἐν τῷ ἀναλαδόντι αὐτὸ γενόμενον, πρὸς τὴν\nἑαυτοῦ φύσιν καὶ τὸ πᾶν μετεποίησεν. ᾿Αλλὰ μὴν\nοὐχ ἔστιν ἄλλως ἐντός τι γίγνεσθαι τοῦ σώματος, μὴ\nδιὰ βρώσεως καὶ πόσεως τοῖς σπλάγχνοις χαταμιγνύ-\n«ρότον τὴν ζωοποιὸν δύναμιν τοῦ Πνεύματος δέξασθαι.\nΜόνον δὲ τοῦ Θεοδόχου σώματος ἐχείνου ταύτην δεξα-\nμένου τὴν χάριν, ἄλλως δὲ δειχθέντος μὴ εἶναι δυνα-\nτὸν ἐν ἀθανασίᾳ γενέσθαι τὸ ἡμέτερον σῶμα, εἰ μὴ\nδιὰ τῆς πρὸς τὸ ἀθάνατον χοινωνίας ἐν μετουσίᾳ τῇς\nνετὸ δυνατὸν τὸ ἕν ἐχεῖνο σῶμα ταῖς τοσαύταις τῶν\n\n“πη αριιλτ6πὶ Παρδαὶ οἱ σοπ) υποιίοποπι ἢ\n\nΘΟΑΡΌΤ ΧΧΧΥ͂ΙΙ.\n\nΡοβίίυ8 δὲ οοηϊειηρεγδίυβ χ δηΐπρὶ δὲ ΘΌΓΡΟΓΘ,\nεἰεἰραιοπαπὶ οἱ οοηἰοπρογαίϊοποπ) 605 αποιὶ ἀδὶ\nἄο]ο οἱ ἐχ ᾿πϑιἰϊβ, δ᾽1ο πιθι ϊοδηιθηῖο δχϑιϊσυυπηὶ\nἀδιηηυ, ηηοὰ οσοτροτὶ Πιογαΐ ἰηαϊίυηι, ρ6 Ὁ ὁ0η-\nΝΙΝ δἰυὰ φυλαὶ Πα ἀ οὐθυς, ᾳυοά οἱ πιοτία ὁ85-\n(δηβυπ) [εἷς 6586 ῬοίομἾ8, οἱ ποβίγβ υἱίβ [εξ\nδίγτυια, ἰοῖυπι δὰ 856 ἰγδιιβιυΐαὶ οἱ ἰγαηβίογι. θυ0-\nοὐ 588η0, αυϊάᾳιϊή 681 εοηἰοιμρογϑίυμ, 5ἰηλὶ\nτοβάϊιυν ἰπυις, ἰα οἰἶδιθ σογρυβ. ἱπιπιογίδϊα οἰ\nδϑίμ δὲ ροιίοποπι πιϊϑοδαῖυν. Υἱβοογίθι8. ΝΘΟΘ580\n\nπιστῶν μυριάσι κατὰ πᾶσαν τὴν οἰχουμένην εἰσαεὶ ἢ) ραγιςΕρ8 ἱποογγαριϊοπίδ : ορογίοί οοηβἰάθγαγθ, αυ0-\n\nχαταμεριζόμενον, ὅλον ἐν ἑκάστῳ διὰ τοῦ μέρους γε-\nἂν πρὸς τὸ ἀχόλουθον ἡμῖν ἡ πίστις βλέπουσα, μη-\nδεμίαν ἀμφιδολίαν περὶ τοῦ προχειμένου νοήματος\nἔχοι, μικρόν τι προσήχει παρασχολῇσαι τὸν λόγον εἰς\nπὴν φυσιολογίαν τοῦ σώματος. Τίς γὰρ οὐχ οἶδεν ὅτι\nἡ τοῦ σώματος ἡμῶν φύσις αὐτὴ καθ᾽ ἑαυτὴν ἐν ἰδίᾳ\nτινὶ ὑποστάσει ζωὴν οὐχ ἔχει \" ἀλλὰ διὰ τῆς ἐπιῤ-\nἐξούτης αὐτῇ δυνάμεως συνέχει τε ἑαυτὴν καὶ ἐν τῷ\nεἶναι μένει, ἀπαύστῳ χινήσει τὸ ἐλλεῖπον πρὸς ἑαυτὴν\nἐφελχομένη, χαὶ τὸ περιττεῦον ἀπωθουμένη. Καὶ\n\n8 1 (ογ. νυ, 0.\n\nὉ» 5. ΟΒΕΘΟΝΙΙ ΝΥΒΒΕΝῚ 96\n118 πηοιίοπα 84 56 αἰϊγαϊθης ἰὰ ηρή ἀθοϑὶ, δὲ τε - α πυθμένα τὸ ἐγχείμενον ὑπεξίοι͵ οὐχ ἂν φυλάσσηι τὸ\n\nἰὰ φιοά ἰπ 60 68ῖ ρμοκίζυ!η, ἰπ τιδρηϊ τα δπαμι\nἦῃ οβϑθηϊία. δ δι 6 πὶ Υἱγῖυ 5 8] ΠπΘημ τ οἱ οδὶ οἱ\n\nπερὶ τὸν ὄγχον ἑαυτοῦ σχῆμα, μὲ ἀντεισιόντος ἄνωθεν\nἑτέρου πρὸς τὸ χενούμενον \" ὥστε τὸν ὁρῶντα τὴν\nεἶναι τοῦ φαινομένου \" ἀλλὰ τὸ εἰσρέον ἐν αὐτῷ γινό-\nμενον σχηματίζειν τὸ περιέχον τὸν ὄγκον\" οὕτω χαὶ\nἢ τοῦ σώματος ἡμῶν χατασχευὴ ἴδιον μὲν πρὺς τὴν\nἑαυτῇς σύστασιν οὐδὲν ἡμῖν γνώριμον ἔχει, διὰ δὲ τῆς\nἐπεισαγομένης δυνάμεως, ἐν τῷ εἶναι μένει. Ἢ δὲ\nδύναμις αὕτη τροφὴ καὶ ἔστι χαὶ λέγεται. “Ἔτι δὲ οὐχ\nἡ αὐτὴ πᾶσι τοῖς τρεφομένοις σώμασι, ἀλλά τις ἐχά-\nσιῳ χατάλληλος παρὰ τοῦ τὴν φύσιν οἰκονομοῦντος\nἀποχεχλήρωται. Τὰ μὲν γὰρ τῶν ζώων ῥιζωρυχοῦντα\nτρέφεται \" ἑτέροις ἐστὶν ἡ πόα τρόφιμος \" τινῶν δὲ\nἡ τροφὴ σάρχες εἰσίν. ᾿Ανθρώπῳ δὲ χατὰ τὸ προη-\n\nαἴσμίιν σογρογί ιβ., δαὰ ψυοάδάππι αὐἰσαίΐηυδ ἐθη- Β γούμενον ἄρτος, καὶ εἰς τὴν τοῦ ὑγροῦ διαμονὴν καὶ\n\nδυΐθπι ργείρυδ 651 ρ8η158, οἱ δὰ ᾿πιποτῖβ ρογάυγα-\nεἰοπαπὶ οἱ ἘοῃΘΟΓΥΑ ΙΟΠΘΙΏ ΡΟΐ8, ΠΟῚ ἰρ5 8018\n\nθη φγοραϊογ ὁη ἢ 4υδπιδαπηοάιπι φισὰ ἐδ πὶ ἢ 0\nεοηϑίρί, 511 δαΐθηι οἰ 05 16 ρϑηΐβ,, ροϊυβϑι) 6 διτ|ἃ\n6ϑὶ ὑεβηίϊίιτι, αυοὰ 651 θευβ οἱ Ὑγθυπι, παπλᾶπα\n\nἀλλ᾽ οἴνῳ πολλάχις ἐφηδυνόμενον, πρὸς τὴν τοῦ θερ-\nμοῦ τοῦ ἐν ἡμῖν συμμαχίαν. Οὐχοῦν ὁ πρὸς ταῦτα\nβλέπων, δυνάμει πρὸς τὸν ὄγκον τοῦ ἡμετέρου σώμα-\nτος βλέπει, Ἐν ἐμοὶ γὰρ ἐκεῖνα γενόμενα αἷμα χαὶ\nσῶμα γίνεται καταλλήλως, διὰ τῆς ἀλλοιωτικῆῇς δυ-\nνάμεως πρὸς τὸ τοῦ σώματος εἶδος τῆς τροφῆς χαθι-\nσταμένης.\n\nγϑάδοιο δι (Ὀγηδῆι δογροῦΪβ.\n\nΤούτων ἡμῖν τοῦτον διευχρινηθέντων τὸν τρόπον.\nἐπαναχτέον πάλιν πρὸς τὰ προχείμενα τὴν διάνοιαν.\nἘζητεῖτο γὰρ, πῶς τὸ ἐν ἐχείνῳ σῶμα τοῦ Χριστοῦ,\nπᾶσαν ζωοποιεῖ τὴν τῶν ἀνθρώπων φύσιν, ἐν ὅσοι:\nἡ πίστις ἐστὶ, πρὺὴς πάντας μεριζόμενον, καὶ αὐτὸ οὐ\nμειούμενον. Τάχα τοίνυν ἐγγὺς τοῦ εἰχότος λόγου\nγινόμεθα. Εἰ γὰρ παντὸς σώματος ἡ ὑπόστασις ἐκ\nἔστι δὲ ἐν τῇ βρώσει ἄρτος, ἐν δὲ τῇ πόσει τὸ ὕδωρ\nἐφηδυσμένον τῷ οἴνῳ \" ὁ δὲ τοῦ Θεοῦ Λόγος, καθὼς ἐν\nτοῖς πρώτοις διήρηται, ὁ χαὶ Θεὸς ὧν καὶ Αόγος, τῇ\nἀνθρωπίνῃ συνεχράθη φύσει, καὶ ἐν τῷ σώματι ἧμε-\nτῇ ἀνθρωπίνῃ φύσει τὴν σύστασιν \" ἀλλὰ διὰ τῶν συν-\nματι τὴν διαμονὴν, βρώσει καὶ πόσει περικρατῶν τὴν\nὑπόστασιν. Ἢ δὲ βρῶσις ἄρτος ἦν. “Ὥσπερ τοίνυν\nἐφ᾽ ἡμῶν, καθὼς ἤδη πολλάχις εἴρηται, ὁ τὸν ἄρτον\nἰδὼν, τρόπον τινὰ τὸ ἀνθρώπινον βλέπει σῶμα, ὅτι ἐν\n\nπὸ θεοδόχον σῶμα τὴν τροφὴν ἄρτου παραδεξάμενον,\nτᾶι, πρὸς τὴν τοῦ σώματος φύσιν μεθισταμένης. Τὸ\nγὰρ πάντων ἴδιον, καὶ ἐπ᾽ ἐχείνης τῆς σαρχὸς ὧμηλο-\nγήθη, ὅτι ἄρτῳ χἀχεῖνο τὸ σῶμα διεχρατεῖτο. Τὸ δὲ\nσῶμα τῇ ἐνοικήσει τοῦ Θεοῦ Λόγου πρὸς τὴν θεϊχὴν\nτοῦ Θεοῦ ἁγιαζόμενον ἄρτον εἰς σῶμα τοῦ θεοῦ Λό-\nγου μεταποιεῖσθαι πιστεύομαι. Καὶ γὰρ ἐκεῖνο τὸ\nσχνηνώσει τοῦ Λόγου τοῦ σχηνώσαντος ἐν τῇ σαρκί.\nΟὐκοῦν ὅθεν ὁ ἐν ἐχείνῳ τῷ σώματι μεταποιηθεὶς\nἄρτος, εἰς θείαν μεθίστη δύναμιν, διὰ τοῦ αὐτοῦ χαὶ\n\nΟΆΑΤΙΟ ΟΑΤΕΟΘΗΞΤΙΟΑ͂.\n\nνῦν τὸ ἶσον γίνεται. Ἐχεῖϊ τε γὰρ ἡ τοῦ Λόγου χάρις, Α νἱνίυξει., μοῦ ἑάδι πυδς ἢϊ εἰπήβισν. Ναπι εἰ ἐῃ|ς\n\nἅγιον ἐποιεῖτο σῶμα, ᾧ ἐχ τοῦ ἄρτου ἣ σύστασις ἦν,\nκαὶ τρόπον τινὰ καὶ αὐτὸ ἄρτος ἦν\" ἐνταῦθά τε ὡσ-\nαὐτως ὁ ἄρτος, καθώς φησιν ὁ ᾿Απόδτολος, ἁγιάζε-\nται διὰ Λόγου Θεοῦ καὶ ἐντεύξεως, οὐ διὰ βρώσεως\nχαὶ πόσεως προϊὼν εἰς τὸ σῶμα τοῦ Λόγου, ἀλλ᾽ εὐ-\nθὺς πρὸς τὸ σῶμα τοῦ Λόγου μεταποιούμενος, χαθὼς\nεἴρηται ὑπὸ τοῦ Λόγου, ὅτι Τοῦτό ἐστι τὸ σῶμά\nμου. Πάσης δὲ σαρκὸς καὶ διὰ τοῦ ὑγροῦ τρεφομέ-\nμένης\" οὐ γὰρ ἂν δίχα τῆς πρὸς τοῦτο συζυγίας τὸ\nἐν ἡμῖν γεῶδες ἐν τῷ ζῆν διαμένοι. “Ὥσπερ διὰ τῆς\nστεῤῥᾶς καὶ ἀντιτύπου τροφῆς τὸ στεῤῥὸν τοῦ σώ-\nδατος ὑποστηρίζομεν\" τὸν αὐτὸν τρόπον χαὶ τῷ\nὑγρῷ τὴν προσθήχην ἐκ τῆς ὁμογενοῦς ποιούμεθα\nφύσεως. Ὅπερ ἐν ἡμῖν γενόμενον, διὰ τῆς ἀλλοιω-\n«ιχῆζς δυνάμεως ἑξαιματοῦται, καὶ μάλιστά γε εἰ διὰ\nτοῦ οἴνου λάθοι τὴν δύναμιν πρὸς τὴν εἰς τὸ θερμὸν\nἐχείνου σὰρξ πρὸς τὴν σύστασιν ἑαυτῆς παρεδέξατο\"\nὁ δὲ φανερωθεὶς Λόγος διὰ τοῦτο χατέμιξεν ἑαυτὸν\nτῇ ἐπικήρῳ τῶν ἀνθρώπων φύσει, ἵνα τῇ τῆς θεότη-\nπος κοινωνίᾳ συναποθεωρηθῇ τὸ ἀνθρώπινον \" τούτου\nῬιτος ἑαυτὸν ἐνσπείρει διὰ τῆς σαρχὸς, οἷς ἡ σύ-\nστασις ἐξ οἶνον τε χαὶ ἄρτου ἐστὶ, τοῖς σώμασι τῶν\nπεπιστευχότων χαταχιρνάμενος, ὡς ἂν τῇ πρὸς τὸ\nἀθάνατον ἑνώσει, καὶ ἄνθρωπος τῆς ἀφθαρσίας μέτο-\nχος γένοιτο. Ταῦτα δὲ δίδωσι, τῇ τῆς εὐλογίας δυνά-\nμει πρὸς ἐχεῖνο μεταστοιχειώσας τῶν φαινομένων\n\nτὴν φύσιν.\nΚΕΦΑΛ. ΛΗ͂',\n\nΟὐδὲν οἶμαι τοῖς εἰρημένοις ἐνδεῖν τῶν περὶ τοῦ\nμυστηρίου ζητουμένων, πλὴν τοῦ χατὰ τὴν πίστιν\nλόγον, ὃν δι᾽ ὀλίγου μὲν καὶ ἐπὶ τῆς παρούσης ἐχθη-\nσόμεθα πραγματείας. Τοῖς δὲ τὸν τελειότερον ἐπιζη-\nτοῦσι λόγον, ἤδη προεξεθέμεθα ἐν ἑτέροις πόνοις, διὰ\nπῆς δυνατῆς ἡμῖν σπουδῆς ἐν ἀχριδείᾳ τὸν λόγον\nἁπλώσαντες. Ἐν οἷς πρός τε τοὺς ἐναντίους ἀγωνι-\nστιχῶς συνεπλάχημεν, καὶ χαθ᾽ ἑαυτοὺς περὶ τῶν\nδὲ παρόντι λόγῳ τοσοῦτον εἰπεῖν περὶ τῆς πίστεως\nχαλὼς ἔχειν ᾧήθημεν, ὅσον ἡ τοῦ Εὐαγγελίου περι-\nἐχει φωνὴ, χαὶ τὸν γέννώμενον χατὰ τὴν πνευματι-\n\nκοπεοξβοδιυγ μὸγ ὕόγθαπι θοἱ οἱ ογδίίοποπι,, ποῖα 60\n\"ππεαῆς '\", Οὐ δυΐο πὶ ΟἿ ΟὍΤῸ ἰδίυν οἰΐδηι ΒΟΥ\n\nΤο ΐδίι18 δὲ σοπίδηνρογαιθδ ΘΟΥΡΟΥΒΕ9 ογϑάθιν-\nῃοηδάϊοιοηἶϑ ἰπ ΠΠ᾿υἀ ἰγδββοϊθιηθνϑία ΘΟΥΙΗΙ ἡ\nἈΡΡΆΓΕΩΙ παίαγὰ.\n\nΘΟΑΡΌΤ ΧΧΧΥΗΙ.\n\n4εῖθυθ οὅ οὐ δανεγβαγ δ ἀδοογβθηι 68. ἸΘΔΒΙΠΝ\nἀπϑποῖθυ 448 ποδὶθ ΟὈοϊ ϑοῖυγ. ἢ. ἢῸ6 δι.»\n\nποῖον γίνεται ζῶον. Μόνον γὰρ τοῦτο τῆς γεννήσεως ἢ Θηΐπν 06 ζ6ηι5 βεπογδιϊοπ 8. ΒΑΒοῖ ἴῃ ρο(οδϑίαίο υἱ\n\nγενέσθαι.\nΚΕΦΑλ. λθ΄.\n\nΤὰ μὲν γὰρ λοιπὰ τῶν τικτομένων, τῇ ὁρμῇ τῶν\nἀπογεννώντων ὑφίσταται. Ὁ δὲ πνευματικὸς τῆς\nἐξουσίας ἤρτηται τοῦ τιχτομένου. Ἐπειδὴ τοίνυν ἐν\nτούτῳ ἐστὶν ὁ χίνδυνος, ἐν τῷ μὴ διαμαρτεῖν τοῦ\nσυμφέροντος, κατ᾽ ἐξουσίαν προχειμένης παντὶ τῆς\nαἱρέσεως, καλῶς ἔχειν φημὶ τὸν πρὸς τὴν γέννησιν\nτὴν ἰδίαν ὁρμῶντα προδιαγνῶναι τῷ λογισμῷ, τίς\nσυστῆναι τὴν φύσιν. Εἴρηται γὰρ ὅτι χατ᾽ ἐξουσίαν\n\nἰὰ ὕδλι αυοὰ ἀεϊερετίι.\n\nΘΑΡΌΤ ΧΧΧΙ͂Χ.\n\nΒΡΕΡΓΟΙῸΓ Δ 60 αυοά 6δὶ δοπάμεϊθι]ο, οὐπὰ οὐ μοὶ\nφοπάυο! 9118, οἱ ὁχ φυοπαμη δὲ ργίο δ 8 δἰ δὶ 60: -\n\n49 5. ΘΒΕΟΘΟΚΗ͂ ΝΥΘΒΕΝΙ\n\n«γοδίιμη, οἱ ἰπογεϑῖα ΄υΐάθπὶ παίιγα δι Ὁ δΐθαὶ\nδἱ ἴῃ θὴΟΠῸ δθιΏμΟΓ 5 τ ἢ 6 Ὁ οἱ δοάσδπι ᾿π060 56 μᾶ-\n\n᾿ β0η8: οἱ ποῃιίπδ, Ρ6Γ 4028 ἰΐ5 ιυἱΐ ογοάυπι οτἶψο ἢς\nΤιϊηίιδία φοηογαῖῦ ἃ Ραδίγε οἱ ΕἸ] οἱ ϑρίτγι(ιι\nΡδίογ \". '\n\nδέοι οἱ ἱπδιθγαθί!απὶ ; ογθαϊδπι αυΐθπὶ 2Βρ᾽οἷ6Π8\nΒἱῚ οἱ φυφ διιϑγαίυγ. Νὰπὶ φυοιὶ ἡλβοὶ μι, δὲ Π6065-\nἰῃ υἱἱα ἱπβιδοὶ!! δὲ ᾳια ἰιογδίυγ ἢ Οὐπὶ δγεὸ ουἱνὶϑ\nΡῬγἰμοίρθαι οἱ δυσίογοπι δι Υἱίδ : 81 δὶ Ὄχι\n\nνυν τῶν ὄντων μεμερισμένων, εἰς τὸ χτιστὸν χαὶ\n«ὸ ἄχτιστον, χαὶ τῆς μὲν ἀχτίστου φύσεως τὸ ἄτρε-\nπτόν τε χαὶ ἀμετάθετον ἐν ἑαυτῇ χεχτημένης᾽ τῆς\nδὲ χτίσεως πρὸς τροπὴν ἀλλοιουμένης \" ὁ κατὰ λο-\nγισμὸν τὸ λυσιτελοῦν προαιρούμενος, τίνος αἱρήσεται\nμᾶλλον γενέσθαι τέχνον, τῆς ἐν τροπῇ θεωρουμένης,\nἣ τῆς ἀμετάστατόν τε χαὶ παγίαν χαὶ ἀεὶ ὡσαύτως\nἔχουσαν ἐν τῷ ἀγαθῷ χεχτημένης τὴν φύσιν. Ἐπεὶ\nοὖν ἐν τῷ Εὐαγγελίῳ τὰ τρία παραδέδοται πρόσιυπά\nτε καὶ ὀνόματα, δι' ὧν ἡ γένεσις τοῖς πιστεύουσι\nυίνεται, γεννᾶται δὲ κατὰ τὸ ἴσον ὁ ἐν τῇ Τριάδι γεν-\nνώμενος παρὰ τοῦ Πατρός τε χαὶ τοῦ Υἱοῦ χαὶ τοῦ\nΠνεύματος ἁγίου. Οὕτω γάρ φησι περὶ τοῦ Πνεύμα-\nτος Ἐὐαγγέλιον, ὅτι Τὸ γεγεννημένον ἐχ τοῦ Πνεύμα-\nτος πνεῦμά ἔστι, χαὶ ὁ Παῦλος ἐν Χριστῷ γεννᾷ,\nκαὶ ὁ Πατὴρ πάντων ἐστὶ πατήρ.\n\nἘνταῦθά μοι νηφέτω τοῦ ἀχροατοῦ ἡ διάνοια, μὴ\nτὴν ἄτρεπτόν τε καὶ ἀναλλοίωτον ἀοχηγὸν ποιήσε.-\nσθαι τῆς ἰδίας. Κατὰ γὰρ τὴν διάθεσιν τῆς καρδίας\nτοῦ προσιόντος τῇ οἰχονομίᾳ, καὶ τὸ γινόμενον τὴν\nδύναμιν ἔχει. Ὥστε εὸν μὲν ἄχτιστον ὁμολογοῦντα\nτὴν ἁγίαν Τριάδα, εἰς τὴν ἄτρεπτόν τε καὶ ἀναλλοίω-\nτον εἰσελθεῖν ζωὴν, τὴν δὲ χτιστὴν φύσιν ἐν τῇ Τριάδι\nδιὰ τῆς ἡπκατημένης ὑπολήψεως βλέποντα, ἔπειτα ἐν\nμένῳ ἐγγενηθῆναι βίῳ. Τῇ γὰρ τῶν γεννώντων φύσει\nχατ᾽ ἀνάγχην ὁμογενές ἐστι χαὶ τὸ τιχτόμενον. Τί\nοὖν ἂν εἴη λυσιτελέστερον, εἰς τὴν ἄτρεπτον ζωὴν\nεἰσελθεῖν, ἣ πάλιν τῷ ἀστατοῦντι καὶ ἀλλοιτυμένω\nχαὶ ὁπωσοῦν διανοίας μετέχοντι, ὅτι τὸ ἑστὼς τοῦ μὴ\nἑστῶτος πολὺ τιμιώτερον, χαὶ τοῦ ἐλλειποῦς τὸ τέ-\nλειον, χαὶ τοῦ δεομένου τὸ μὴ δεόμενον, χαὶ τοῦ διὰ\nπροχοπῆς ἀνιόντος τὸ μὴ ἔχον εἰς ὅ τι προέλθῃ. ἀλλ᾽\nἐπὶ τῆς τελειότητος τοῦ ἀγαθοῦ μένον ἀεὶ, ἐπάναγ-\nχες ἂν εἴη ἕν ἐξ ἀμφοτέρων αἱρεῖσθαι τόν γε νοῦν\nἔχοντα, ἣ τῆς ἀχτίστου φύσεως εἶναι πιστεύειν τὴν\nἁγίαν Τριάδα, καὶ οὕτως ἀρχηγὸν διὰ τῆς πνευμα-\n«ικῆῇς γενέσεως ποιεῖσθαι τῆς ἰδίας ζιυῆς - ἣ εἰ ἔξω\nτῆς τοῦ πρώτου καὶ ἀληθινοῦ χαὶ ἀγαθοῦ θεοῦ φύ-\nσεως, τῆς τοῦ Πατρὸς λέγω, νομίζοι εἶναι τὸν Υἱὸν\n\nΕἸ απν 6556 αχἰβιϊαραὶ, δυὶ ϑρί γἰϊαπι βαποίυπι, ποη Ὦ ἢ τὸ Πνεῦμα τὸ ἅγιον, μὴ συμπαραλαμθάνων τὴν εἰς\n\nπιδηοῖ ἀείδοιξαυα πδίιγοδ, οἱ αι ορεὶ 60 ᾳυοά\nδὲ ἰά ᾳυοά ε5ὶ ε)υβάεπι φοπετίβ, υἱ οὐ͵υ5 ἀ6 5 ἀ6-\n(δοογἰξ ἃ δυπηη)ἃ οἱ συρεογειηϊπϑιία παίπγα, Οἱ δπὶ πὶ\n\n181 (τ. τν, 15.\n\nταῦτα πίστιν ἐν τῷ καιρῷ τῆς γενέσεως, μήποτε λάθῃ\nτῇ ἐλλειπεῖ φύσει καὶ δεομένῃ τοῦ ἀγαθύνοντος ἑαυ-\nτὸν εἰσποιῶν, καὶ τρόπον τινὰ πάλιν εἰς τὸ ὁμογενὲς\nἑαυτὸν εἰσαγάγῃ. τῆς ὑπερεχούσης φύσεως ἀποστήσας\nτὴν πίστιν. Ὁ γάρ τινι τῶν χτιστῶν ἑαυτὸν ὑποζεύ-\nξας, λέληθεν ἑαυτὸν οὐχ εἰς τὸ Θεῖον τὴν ἐλπίδα τῇς\nσωτηρίας ἔχων. Πᾶσα γὰρ ἡ χτίσις, τῷ κατὰ τὸ ἶσον\nἐχ τοῦ μὴ ὄντος εἰς τὸ εἶναι προήχειν, οἰχείως πρὸς\nἑαυτὴν ἔχει\" χαὶ ὥσπερ ἐπὶ τῆς τῶν σωμάτων χατα-\nσχευῆς πάντα τὰ μέλη πρὸς ἑαυτὰ συμφυῶς ἔχει, χἂν\nτὰ μὲν ὑποδεθηχότα, τὰ δὲ ὑπερανεστῶτα τύχῃ \" οὔ-\nτως ἡ χτιστὴ φύσις ἥνωται πρὸς ἑαυτὴν κατὰ τὸν λό»\n\n\"» ῬΙ ], ι, 9,\n\nΟΒΑΤΙΟ ΟΑΤΕΘΗΕΤΙΟΑ.\n\nτὺῸ8\n\nγον τῆς κτίσεως, καὶ οὐδὲν ἡ χατὰ τὸ ὑπερέχον χαὶ Α σοπ)]υπεῖλ ἠαΐυγαί!εγ, οἰ δπιδὶ 4118 φαΐ ἀ6πὶ βυπὶ ἰν-\n\nἐνδέον ἐν ἡμῖν διαφορὰ διΐστησιν αὑτὴν τῆς πρὸς ἑαυ-\nτὴν ευμφυῖας. Ὧν γὰρ ἐπίσης προεπινοεῖται ἡ\nἀνυπαρξία, χἂν ἐν τοῖς ἄλλοις τὸ διάφορον ἧ, οὐδε-\nμίαν κατὰ τὸ μέρος τοῦτο τῆς φύσεως παραλλαγὴν\nἐξευρίσχκομεν. Εἰ οὖν χτιστὸς μὲν ὧν ὁ ἄνθρωπος,\nκτιστὸν δὲ χαὶ τὸ Πνεῦμα, χαὶ τὸν μονογενῆ Θεὸν\nεἶναι νομίζοι, μάταιος ἂν εἴη ἀνελπίδι τῆς ἐπὶ τὸ\nχρεῖττον μεταστάσεως πρὸς ἑαυτὸν ἀναλύων. “Ὅμοιον\nγὰρ ταῖς τοῦ Νικοδήμου ὑπολήψεσίν ἐστι τὸ γινόμε-\nνον, ὃς περὶ τοῦ δεῖν ἄνωθεν γεννηθῆναι παρὰ τοῦ\nἘυρίου μαθὼν, διὰ τὸ μήπιο χωρῆσαι τοῦ μυστηρίου\nτὸν λόγον, ἐπὶ τὸν μητρῷον χόλπον τοῖς λογισμοῖς\nχατεσύρετο. Ὥστε εἰ μὴ πρὸς ἄχτιστον φύσιν, ἀλλὰ\nπρὸς τὴν συγγενῇ καὶ ὁμόδουλον χτίσιν ἑαυτὸν ἀπά-\n\nγοι, τῆς κάτωθεν, οὐ τῆς ἄνωθέν ἐστι γεννήσεως. Β\n\nΦησὶ δὲ τὸ Εὐαγγέλιον, ἄνωθεν εἶναι τῶν σωζομένων\nτὴν γέννησιν.\n\nυᾷ ἰῃ 60 υοὰ ἀχδβυρεγαί οἱ ἀοἤοί( 6δὲ ἴῃ ποθ\n\nΚΕΦΑΛ. Μ'.\n\n᾿Αλλ᾽ οὔ μοι δοχεῖ μέχρι τῶν εἰρημένων αὐτάρχη\nτὴν διδασχαλίαν ἡ χατήχησις ἔχειν. Δεῖ γὰρ, οἶμαι,\nκαὶ τὸ μετὰ τοῦτο σχοπεῖν, ὃ πολλοὶ τῶν προτιόντων\nγεννώμενοι. Ἡ γὰρ διὰ τῆς ἀναγεννήσεως γινομένη\nτῆς ζωῆς ἡμῶν μεταποίησις, οὐχ ἂν εἴη μεταποίησις,\nεἰ ἐν ᾧ ἐσμεν δισμένοιμεν. Τὸν γὰρ ἐν τοῖς αὐτοῖς\nμίσαι, ἐφ᾽ οὗ μηδὲν τῶν γνωρισμάτων μετεποιήθη.\nΤὸ γὰρ ἐπὶ ἀνακαινισμῷ χαὶ τῇ μεταδολῇ τῆς φύ-\nσεως ἡμῶν τὴν σωτήριον παραλαμδάνεσθαι γέννησιν,\nπαντὶ δῆλόν ἔστιν. ᾿Αλλὰ μὴν ἡ ἀνθρωπότης αὐτὴ\nκαθ᾽ ἑαυτὴν μεταδολὴν ἐκ τοῦ βαπτίσματος οὐ προσ-\nἕεται, οὔτε τὸ λογιχὸν, οὔτε τὸ διανοητιχὸν, οὔτε τὸ\nἐπιστήμης δεχτιχὸν, οὐδὲ ἄλλο τι τῶν χαραχτηρι-\nζόντων ἰδίως τὴν ἀνθρωπίνην φύσιν ἐν μεταποιήσει\nγίνεται. Καὶ γὰρ ἂν πρὸς τὸ χεῖρον ἡ μεταποίησις\nεἴη, εἰ ει τούτων ὑπαμειφθείη τῶν ἰδίων τῆς φύσεως.\nΕλ οὖν ἡ ἄνωθεν γέννησις ἀναστοιχείωσίς τε τοῦ\nἀνθρώπου γίνεται, ταῦτα δὲ τὴν μεταδολὴν οὐ προσ-\nἕεται, σχεπτέον τίνος μεταποιηθέντος, ἐντελὴς τῆς\nἀναγεννήσεως ἡ χάρις ἐστί. Δηλονότι τῶν πονηρῶν\n\nΘΑΡΟΤ ΧΙ,\n\n4η8 ἢϊ ἀδουρεῦ φεηογαιίο, γείογπιδιϊο αυδάδπι 651\n\nὙνωρισμάτων ἐξαλειφθέντων τῆς φύσεως ἡμῶν, ἡ Ὁ πετγαδιϊοηΐ5 φταιία ρεγίϊοἰαίυν. Μ4115 80 Π|6εὲ ποιῖβ εἰ\n\nπρὸς τὸ χρεῖττον μετάστασις γίνεται. Οὐχοῦν εἰ, χα-\nθώς φησιν ὁ προφήτης, λουσάμενοι τῷ μυστιχῷ\nτὰς πονηρίας τῶν ψυχῶν ἀποχλύσαντες, χρείττους\nγεγόναμεν, χαὶ πρὸς τὸ χρεῖττον μεταπεποιήμεθα. Εἰ\nδὲ τὸ λουτρὸν μὲν ἐπαχθείη τῷ σώματι, ἡ δὲ ψυχὴ\nμηρὸν εἰπεῖν ἧ, λέξω, καὶ οὐχ ἀποτραπήσομαι, ὅτι\nἐπὶ τούτων τὸ ὕδωρ, ὕδωρ ἐστὶν, οὐδαμοῦ τῆς δωρεᾶς\n“οὔ ἁγίου Πνεύματος ἐπιφανείσης τῷ γινομένῳ, ὅταν\nμὴ μόνον τὸ χατὰ τὸν θυμὸν αἶσχος ὑδρίζῃ τῆν θείαν\n\n3 )ολ;. 1 , 8 5.6.\n\nοἱ πιαΐδ βιίυάΐα ἂς ἰπϑίϊιυϊ8 οἰ 6πι68 οχ δηϊην5. εὔεοιὶ\nϑυβοερίιπ) ἀδρίϊην να, οοΏνθηῖ! οἱ 4188 ἀοφουδιυΓ\nδἷῖ δυάβδείυβ, ἀΐοα ᾿ΔπΊθη, η66 ἀυογίατ : Οὐ ἴῃ ᾿ΐ8\n\n5. ΟΒΕΘΟΚΙ ΝΥΘΒΕΝῚ\n\nϑρίγιυς οἱ φαΐ κοπογδῖγ τοϊπῖτηο δάνοποῦὶ!, αυληάο Α μορφὴν, ἣ τὸ κατὰ πλεονεξίαν πάθος, καὶ ἡ ἀχόλα-\n\nαἴδϊοϊ!, δυὶ υἱεΐαπὶ δνδγὶι, ἱπωρυάἑουδαιθ οἱ ἰπῃο-\nφιληξηϊ, οἱ αὐ δά υ]ιαγίο δὶ οἱ ραγδίδ τη 6Γ οἰΐδι\nδυαϊογιηΐ 40 60 νυσεπὶ Ζδοφὶ : δὲ φιόπι οἰγομπιυθπὶ\nδαῖυγ ἴῃ ἰἰβάθμι, οἱ ἀοίηήο ͵Δοῖδι 'ῃ νυβι8 50.8Π|\nἐ8ῖ οπιηῖῃθο οὐ υϑάραι φοπογὶβ οὐ 8 18. 4ιΐϊ φοηυΐὶ.\n51 ἐγξὸ δου δοοορίπί!, οἱ (Δου5 68. θεῖ ΠΠ]|1|8,\n\nοροτγίοι οϑέθηαἀΐ οὐ Π60 σΟη]υπειοη απ οἱ πδο68-\n\nοἰ υϑπιοάϊ, υἱ γογθΐβ ροββίι: ἀδβοῦ!. Οιομηοάο\n\nἯ Τλις, τιχ, 8.\n41 Ρ,\n\nΒαϊ. τιν, ὃ.\n\nχαὶ ὑπερηφανία - ἀλλὰ χαὶ τὰ ἐξ ἀδιχίας χέρδη\nμετὰ ταῦτα περὶ τὸν βίον τοῦ βαπτισθέντος ἥ, τί\nμεταπεποίηται ἰδεῖν οὐχ ἕτι \" τὸν αὐτὸν βλέπων,\nὄνπερ καὶ πρότερον, ὁ ἠδιχημένος, ὁ σεσυχοφαντη-\nμένος, ὁ τῶν ἰδίων ἀπωσθεὶς, οὐδεμίαν ὁρῶσιν ἐφ᾽\nἑαυτῶν τὸν τοῦ λεγομένου μεταδολήν. Οὐχ ἤχουσαν\nχαὶ παρὰ τούτου τὴν Ζαχχαίου φωνήν, ὅτι Εἴ τιγός\nτι ἐσυχοφάντησα, ἀποδίδωμι τετραπιασίονα.\nπρὸ τοῦ βαπτίσματος ἔλεγον, τὰ αὐτὰ καὶ νῦν\nπερὶ τοῦ αὐτοῦ διεξέρχονται,ἐχ τῶν αὐτῶν ὀνομάτων\nχατονομάζουσι, πλεονέχτην, τῶν ἀλλοτρίων ἐπιθυμη-\nπὴν, ἀπὸ συμφορῶν ἀνθρωπίνων τρυφῶντα. Ὁ τοί-\nνυν ἐν τοῖς αὐτοῖς ὧν, ἔπειτα ἐπιθρυλλῶν ἑαυτῷ διὰ\nτοῦ βαπτίσματος τὴν πρὸς τὸ χρεῖττον μεταθολὴν,\nἀχουσάτω τῆς Παύλου φωνῆς ὅτι Εἴ τις δοκεῖ εἶναι\nμηδὲν ὧν, φρεγαπατᾷ ἑαυτόν. Ὃ γὰρ μὴ γέ-\nγονας οὐχ εἴ, θσοι ἔλαθον αὐτὸν, φησὶ περὶ τῶν\nἀναγεννηθέντων τὸ Εὐαγγέλιον, ἔδωχεν αὐτοῖς\nἐξουσίαν τέχγα Θεοῦ γενέσθαι. Τὸ δὲ τέχνον γενό-\nμενόν τινος, ὁμογενὲς πάντως ἐστὶ τῷ γεννήσαντι.\nΕἰ οὖν ἔλαθες τὸν Θεὸν, χαὶ τέχνον ἐγένου Θεοῦ,\nδεῖξον διὰ τῆς προαιρέσεως χαὶ τὸν ἐν σοὶ ὄντα ΘΞόν,\nΔεῖξον ἐν σεαυτῷ τὸν γεννήσαντα. Ἐξ ὧν τὸν Θεὸν\nγνωρίζομεν.. δι᾽ ἐχείνων προσήχει δειχθῆναι τοῦ γε-\nνομένου υἱοῦ Θεοῦ τὴν πρὸς τὸν Θεὸν οἰκειότητα.\n\"Ἐκεῖνος ἀγοίγει τὴν χεῖρα, καὶ ἐμπιπιλᾷ πᾶν ζῶον\nχαθ' ἑκάστην ἡμέραν\" εὐθὺς Κύριος ὁ Θεὸς, καὶ οὐκ\nἔστιν ἀδιχία ἐν αὐτῷ, χαὶ ὅσα τοιαῦτα σποράδην\nπαρὰ τῆς Γραφῆς διδασχόμεθα. Ἐὰν ἐν τούτοις ἧς,\nἀληθῶς ἐγένου τέχνον θεοῦ. Εἰ δὲ τοῖς τῆς χαχίας\nτὴν ἄνωθεν γέννησιν. Ἔρεϊ πρὸς σὲ ἡ προφητείσ,\nματαιότητα, ζητεῖς ψεῦδος. Οὐκ ἔγνως ὅτι ἄν-\nγένηται;\n\nπόμενον, ὅτι οὔτε τὰ ἀγαθὰ τὰ ἐν ἐπαγγελίαις τοῖς\nεὖ βεδιωχόσι προχείμενα τοιαῦτά ἐστιν, ὡς εἰς ὑπο-\nΟὔτε μην ἡ ἀλγεινὰ. τῶν πεπλημμεληχότων ζωὴ πρός\nτι τῶν τῇδε λυπούντων τὴν αἴσθησιν ὁμοτίμως ἔχει.\n᾿Αλλὰ χἂν ἐπονομασθῇ τι τῶν ἐχεῖ χολαστηρίων τοῖς\nὧδε γνωριζομένοις ὀνόμασιν, οὐχ ἐν ὀλίγῳ τὴν παραλ-\n\n36 Ρρ8]. ΧΟΙ!, 10.\n\nΟἈΑΤΙΟ ΟΑΤΕΘΗΕΤΙΟΑ.\n\nὃ ἐν τούτῳ οὐχ ἔστι. Τὸ μὲν γὰρ οὐ σδέννυται\" τού- Α δυά 5, ἀϊἀ οἶδε Δ] χαδπὶ αἷν ΠΠ|ο ἀϊνογβαπὶ ἰη 6] Κα γα,\n\nξηγυ δὲ πολλὰ παρὰ τῆς πείρας ἐξεύρηται τὰ σῦε-\nστήρια \" πολλὴ δὲ τοῦ σδεννυμένου πρὸς τὸ μὴ παρα-\nδεχόμενον σθέσιν ἣ διαφορά. Οὐχοῦν ἄλλο τι, καὶ οὐχὶ\nτοῦτό ἐστι. Πάλιν σχώληχά τις ἀχούσας, μὴ διὰ τῆς\nὁμωνυμίας πρὸς τὸ ἐπίγειον τοῦτο θηρίον ἀποφε-\nρέσθω τῇ διανοίᾳ. Ἢ γὰρ προσθήχη͵ τοῦ ἀτελεύτητον\nεἶναι, ἄλλην τινὰ φύσιν παρὰ τὴν γινωσχομένην\nπίδι τοῦ μετὰ ταῦτα βίου, χαταλλήλως ἐχ τῆς ἐχά-\nστοῦ προαιρέσεως, κατὰ τὴν δικαίαν τόῦ Θεοῦ χρίσιν\nτὸ παρὸν, ἀλλὰ πρὸς τὸ μετὰ τοῦτο βλέπειν, καὶ τῆς\nἀφράστου μαχαριότητος ἐν τῇ ὀλίγῃ ταύτῃ καὶ προσ-\nχαίρῳ ζωῇ τὰς ἀφορμὰς χκαταδάλλεσθαι, χαὶ τῆς\n\n«ριοῦσθαι -“ νῦν μὲν χατὰ τὸν βίον, μετὰ ταῦτα δὲ\nχατὰ τὴν αἰωνίαν ἀντίδοσιν! ὁ Χριστὸς βούλεται\nχὰχ τούτου παριστῶσα τὸ μεγαλεῖον τοῦ ἐλέους, χαὶ\nτῶν οἰχτιρμῶν τοῦ Θεοῦ περὶ ἡμᾶς, χαταδεξαμένου\nδιὰ τὴν πρὸς ἡμᾶς στοργὴν, συνεῖναί τε καὶ συν-\nἀριθμεῖσθαι τῇ ἑαυτοῦ φύσει τὴν ἡμετέραν. Καὶ\nΚαὶ ταῦτα μὲν εἰς τοσοῦτον. ᾿Επειδὴ δὲ ὁ Σευΐῆρος\nψιλαῖς προχαθέζεται φωναῖς, ἐν ῥήμασί τε μόνοις\nχαὶ ἤχοις τὴν εὐσέδειαν ὑποτίθεται, καίτοι γε τοῦ\n᾿Αποστόλου λέγοντος \" Οὐ γὰρ ἐν 1όγῳ ἡ βασιλεία\nτοῦ Θεοῦ, ἀλλ᾽ ἐν δυνάμει καὶ ἀληθείᾳ\" οὗτος δὲ\n\nτῶν ἔξω φιλοσόφων χομψὰ ἢσχημένος τυγχάνοι,\nἀναγκαῖον ἡμᾶς τὰ σημαινόμενα ἑκάστης λέξεως τῶν\nεἰς τὰ πρὸς αὐτὸν Σευῆρον λεγόμενα χρειωδῶς λαμ-\nδανομένων, ἐπὶ χαιροῦ σαφηνίσαι κατὰ τὸν νοῦν τῶν\nλήφασιν\" ἵνα ἔχοιεν οἱ ἐντυγχάνοντες τοῖς ὕπογε-\nγραμμένοις λόγοις, ἔχ πρώτης ἐντεύξεως νοεῖν τῶν\nλεγομένων δύναμιν καὶ μὴ διὰ τὴν ἄγνοιαν τοῦ\nσημαινομένου τῶν λέξεων πρὸς τὴν χατάληψιν τῶν\nἐν αὐτοῖς θεωρημάτων παραποδίζωνται.\n\nἴδιο. Αὐἀϊεειίο οδῖδι ο᾽08 αὐυοὰ ποη πιογϊδίυγ,\n6δηὶ αυς οοφηοβοίίαγ. (Θυοηΐδη) οὐ ἢφοὸ δυηΐ\nῬΓοροβίία βροὶ υἱίϑ ροϑὶ ἤῶς [ὈϊυΓ35, αυς ο0η»\nτυ, οἱ ἰη δο ὑσζευΐ δὲ ἰδπιρογαὶ! υἱἱὰ ἰδοῦ\nτοηλίοτίαπι οἱ βειβοβίθπι Ὀοδιϊτιἀ; ἢἶ8 ἰΠΘ6ΠΆ 115 ; οἱ\nῬ6Γ θοηυπὶ ργοροδβίϊυπι οἱ οἰδοιοπθπὶ 8]16η08 βαοτγὶ\nΡοβὶ ᾿)86 δια πὶ ἐπ Φἴθγπϑ γοηογϑίίοηθ, νὰ] (6\nΟμνίβιυβ ἐοπίοπιρίατί ἀυδβ ἡδίυγϑϑ 6856 8 16 Ὁ\nνηΐίλβ, δΟμἤϊθηί65, οἱ οχ 60 δχβίθοηίθβ πηᾶβη 0.\nἀϊπϑιη πιϊϑογι οογά ἷφ οἱ πιϊδογαϊ οηυπ) οὶ ἰπῃ 05,\nποδίβουπι νογϑαγί, οἱ νοϊαϊδ οὐπὶ 5.8 παίυτα Π05.\nθΘυοηίδιη δυῖοπὶ ϑβθνθῦιβ 8 80148 βθοία υθο68, οἱ\nἀϊοιϊοηΐβ ὀοταπι 4υς δοοϊρ᾽ αηἰγ, ἰΔηαυδπ) 5616 η-\nἡἀδοϊΆγαγο, ὁχ βοηϊθηϊία ἀοοίογυπι 60 Ο] 65) Αϑ(ΟΟΓΌΠ],\n\n« Οἵ. Γαδν. Νοίδιῖα, ϑυρτὰ, ο0]. 22 .\n\nῬατδοι,. ὅκ. ΧΙΥ,\n\nδ. ΘΒΕΘΟΒΙΠ ΝΎΘΘΕΝΙ\n\nκι08\n\nΕΝ\n\nΛΟΓΟΣ ΚΑΤΗΧΗΤΙΚΟΣ.\nΠρολογος.\nὉ της κατηχησεως λογος αναγκαιος μεν εστι τοις προεστηκοσι του\nμυστηριου της ευσεβειας, ως αν πληθυνοιτο τηι προσθηκηι των σωζομενων η\nεκκλησια, του κατα την διδαχην πιστου λογου τηι ακοηι των απιστων προσαγομενου.\nου μην ο αυτος της διδασκαλιας τροπος επι παντων αρμοσει των προσιοντων τωι\nλογωι, αλλα κατα τας των θρησκειων διαφορας μεθαρμοζειν προσηκει και την\nκατηχησιν, προς τον αυτον μεν ορωντας του λογου σκοπον, ουχ ομοιοτροπως δε\nταις κατασκευαις εφ' εκαστου κεχρημενους. αλλαις γαρ υποληψεσιν ο ιουδαιζων\nπροειληπται και ο τωι ελληνισμωι συζων ετεραις, ο τε Ἀνομοιος και ο Μανιχαιος και\nοι κατα Μαρκιωνα και Ουαλεντινον και Βασιλειδην και ο λοιπος καταλογος των\nαναγκαιαν ποιουσι την προς τας εκεινων υπονοιας μαχην· κατα γαρ το ειδος της\nνοσου και τον τροπον της θεραπειας προσαρμοστεον. ου τοις αυτοις θεραπευσεις του\nἝλληνος την πολυθειαν και του Ἰουδαιου την περι τον μονογενη θεον απιστιαν,\nηπατημενας περι των δογματων μυθοποιιας· ου γαρ δι' ων αν τις επανορθωσαιτο\nτον Σαβελλιον, δια των αυτων ωφελησει και τον Ἀνομοιον, ουδε η προς τον\nΜανιχαιον μαχη και τον Ἰουδαιον ονινησιν, αλλα χρη, καθως ειρηται, προς τας\nπροληψεις των ανθρωπων βλε πειν και κατα την εγκειμενην εκαστωι πλανην\nποιεισθαι τον λογον, αρχας τινας και προτασεις ευλογους εφ' εκαστης διαλεξεως\nπροβαλλομενον, ως αν δια των παρ' αμφοτε ροις ομολογουμενων εκκαλυφθειη\nκατα το ακολουθον η αληθεια. ουκουν οταν προς τινα των ελληνιζοντων η διαλεξις\nηι, καλως αν εχοι ταυτην ποιεισθαι του λογου την αρχην. ποτερον ειναι το θειον\nυπειληφεν, η τωι των αθεων συμφερεται δογματι; ει μεν ουν μη ειναι λεγοι, εκ των\nτεχνικως και σοφως κατα τον κοσμον οικονομουμε νων προσαχθησεται προς το δια\nτουτων ειναι τινα δυναμιν την εν τουτοις διαδεικνυμενην και του παντος\nυπερκειμενην ομολογησαι· ει δε το μεν ειναι μη αμφι βαλλοι, εις πληθος δε θεων\nτελειον η ελλιπες ηγειται το θειον; του δε κατα το εικος την τελειοτητα\nπροσμαρτυρουντος τηι θειαι φυσει, το δια παντων αυτον των ενθεωρουμενων τηι\nθεοτητι τελειον απαιτησωμεν, ως αν μη συμμικτον εκ των εναντιων θεωροιτο το\nθειον, εξ ελλιπους και τελειου. αλλ' ειτε κατα την δυναμιν, ειτε κατα την του\nαγαθου επινοιαν, ειτε κατα το σοφον τε και αφθαρτον και αιδιον και ει τι αλλο\nθεοπρεπες νοημα τηι θεωριαι προσκειμενον τυχοι, εν παντι την τελειοτητα\nθεωρεισθαι περι την θειαν φυσιν κατα το ευλογον της ακολουθιας ταυτης\nσυγκαταθησεται. τουτου δε δοθεντος ουκετ' αν ειη χαλεπον το εσκεδασμενον της\nδιανοιας εις πληθος θεων προς μιας θεοτητος περι αγαγειν ομολογιαν. ει γαρ το\nτελειον εν παντι δοιη περι το υποκειμενον ομολογεισθαι, πολλα δε ειναι τα τελεια\nδια των αυτων χαρακτηριζομενα λεγοι, αναγκη πασα επι των μηδεμιαι παραλλαγηι\nδιακρινομενων αλλ' εν τοις αυτοις θεωρουμενων η επιδειξαι το ιδιον η, ει μηδεν\nιδιαζοντως καταλαμβανοι η εννοια εφ' ων το διακρινον ουκ εστι, μη υπονοειν την\nδιακρισιν. ει γαρ μητε παρα το πλεον και ελαττον την διαφοραν εξευρισκοι, διοτι\nτην ελαττωσιν ο της τελειοτητος ου παραδεχεται λογος, μητε την παρα το χειρον και\n\nπροτιμοτερον· ου γαρ αν ετι θεοτητος υποληψιν σχοιη ου η του χειρονος ουκ απεστι\nπροσηγορια· μητε κατα το αρχαιον και προσφατον· το γαρ μη αει ον εξω της περι το\nθειον εστιν υποληψεως· αλλ' εις και ο αυτος της θεοτητος λογος, ουδεμιας ιδιο\nτητος εν ουδενι κατα το ευλογον ευρισκομενης, αναγκη πασα προς μιας θεοτητος\nομολογιαν συνθλιβηναι την πεπλανημενην περι του πληθους των θεων φαντασιαν.\nει γαρ το αγαθον και το δικαιον, το τε σοφον και το δυνατον ωσαυτως λεγοιτο, η τε\nαφθαρσια και η αιδιοτης και πασα ευσεβης διανοια κατα τον αυτον ομολογοιτο\nαναγκην το των θεων πληθος απο του δογματος, της δια παντων ταυτοτητος εις το\nεν την πιστιν περιαγουσης.\n1 Ἀλλ' επειδη και ο της ευσεβειας λογος οιδε τινα διακρισιν υποστασεων εν\nτηι ενοτητι της φυσεως βλεπειν, ως αν μη τηι προς τους Ἕλληνας μαχηι προς τον\nἸουδαισμον ημιν ο λογος υπενεχθειη, παλιν προσηκει διαστοληι τινι τεχνικηι και την\nπερι τουτο πλανην επανορθωσασθαι. ουδε γαρ τοις εξω του καθ' ημας δογματος\nαλογον ειναι το θειον υπειληπται· τουτο δε παρ' εκεινων ομολογουμενον ικανως\nδιαρθρωσει τον ημετερον λογον. ο γαρ ομολογων μη αλογον ειναι τον θεον παντως\nλογον εχειν τον μη αλογον συγκαταθησεται. αλλα μην και ο ανθρωπινος ομωνυμως\nλεγεται λογος. ουκουν ει λεγοι καθ' ομοιοτητα των παρ' ημιν και τον του θεου\nλογον υπονοειν, ουτω μεταχθησεται προς την υψηλοτεραν υποληψιν. αναγκη γαρ\nπασα καταλληλον ειναι πιστευειν τηι φυσει τον λογον, ως και τα αλλα παντα. και\nγαρ δυναμις τις και ζωη και σοφια περι το ανθρωπινον βλεπεται· αλλ' ουκ αν τις εκ\nτης ομωνυμιας τοιαυτην και επι του θεου την ζωην η την δυναμιν η την σοφιαν\nυπονοησειεν, αλλα προς το της φυσεως της ημετερας μετρον συνταπεινουνται και αι\nτων τοιουτων ονοματων εμφασεις. επειδη γαρ φθαρτη και ασθενης ημων η φυσις,\nδια τουτο ωκυμορος η ζωη, ανυποστατος η δυναμις, απαγης ο λογος. επι δε της\nυπερκει μενης φυσεως τωι μεγαλειωι του θεωρουμενου παν το περι αυτης λεγομενον\nσυνεπαιρεται. ουκουν καν λογος θεου λεγηται, ουκ εν τηι ορμηι του φθεγγομενου και\nτην υποστασιν εχειν νομισθησεται, καθ' ομοιοτητα του ημετερου μετα χωρων εις\nανυπαρκτον· αλλ' ωσπερ η ημετερα φυσις επικηρος ουσα και επικηρον τον λογον\nεχει, ουτως η αφθαρτος και αει εστωσα φυσις αιδιον εχει και υφεστωτα τον λογον. ει\nδη τουτο κατα το ακολουθον ομολογηθειη το υφεσταναι τον του θεου λογον αιδιως,\nαναγκη πασα εν ζωηι του λογου την υποστασιν ειναι ομολογειν. ου γαρ καθ'\nομοιοτητα των λιθων αψυχως υφεσταναι τον λογον ευαγες εστιν οιεσθαι. αλλ' ει\nυφεστηκε νοερον τι χρημα και ασωματον ων, ζηι παντως· ει δε του ζηιν κεχωρισται,\nουδε εν υποστασει παντως εστιν. αλλα μην ασεβες απεδειχθη τον του θεου λογον\nανυποστατον ειναι. ουκουν συναπεδειχθη κατα το ακολουθον το εν ζωηι τουτον θεω\nρεισθαι τον λογον. απλης δε της του λογου φυσεως κατα το εικος ειναι\nπεπιστευμενης και ουδεμιαν διπλοην και συνθεσιν εν εαυτηι δεικνυουσης, ουκετ' αν\nτις κατα μετου σιαν ζωης τον λογον εν ζωηι θεωροιη· ου γαρ αν εκτος ειη συνθεσεως\nη τοιαυτη υποληψις, το ετερον εν ετερωι λεγειν ειναι· αλλ' αναγκη πασα, της\nαπλοτητος ομολογουμενης, αυτοζωην ειναι τον λογον οιεσθαι, ου ζωης μετουσιαν.\nει ουν ζηι ο λογος ο ζωη ων, και προαιρετικην παντως δυναμιν εχει· ουδεν γαρ\nαπροαιρετον των ζωντων εστι. την δε προαιρεσιν ταυτην και δυνατην ειναι κατα το\nακολουθον ευσεβες εστι λογιζεσθαι. ει γαρ μη τις το δυνατον ομολογοιη, το\nαδυνατον παντως κατασκευασει. αλλα μην πορρω της περι το θειον υποληψεως εστι\nτο αδυνατον. ουδεν γαρ των απεμφαινοντων περι την θειαν θεωρειται φυσιν,\nαναγκηι δε πασα τοσαυτην ειναι ομολογειν του λογου την δυναμιν, οση εστι και η\nπρο θεσις, ινα μη τις μιξις των εναντιων και συνδρομη περι το απλουν θεωροιτο,\nαδυναμιας τε και δυναμεως εν τηι αυτηι προθεσει θεωρουμενων, ειπερ το μεν τι\n\nδυναιτο, προς δε τι αδυνατως εχοι· παντα δε δυναμενην την του λογου προαιρεσιν\nπρος ουδεν των κακων την ροπην εχειν· αλλοτρια γαρ της θειας φυσεως η προς\nκακιαν ορμη· αλλα παν ο τι περ εστιν αγαθον, τουτο και βουλεσθαι, βουλομενην δε\nπαντως και δυνασθαι, δυναμενην δε μη ανενεργητον ειναι, αλλα πασαν αγαθου\nπροθεσιν εις ενεργειαν αγειν. αγαθον δε ο κοσμος και τα εν αυτωι παντα σοφως τε\nκαι τεχνικως θεωρουμενα. αρα του λογου εργα τα παντα του ζωντος μεν και\nυφεστωτος, οτι θεου λογος εστι, προαιρουμενου δε, οτι ζηι· δυναμενου δε παν ο τι\nπερ αν εληται, αιρουμενου δε το αγαθον τε και σοφον παντως, και ει τι της\nκρειττονος σημασιας εστιν. επει ουν αγαθον τι ο κοσμος ομολογειται, απεδειχθη δε\nδια των ειρημενων του λογου εργον τον κοσμον ειναι, του το αγαθον και\nαιρουμενου και δυνα μενου, ο δε λογος ουτος ετερος εστι παρα τον ου εστι λογος·\nτροπον γαρ τινα των προς τι λεγομενων και τουτο εστιν, επειδη χρη παντως τωι\nλογωι και τον πατερα του λογου συνυπακουεσθαι· ου γαρ αν ειη λογος, μη τινος ων\nλογος· ει ουν διακρινει τωι σχετικωι της σημασιας η των ακουοντων διανοια αυτον τε\nτον λογον και τον οθεν εστιν, ουκετ' αν ημιν κινδυνευοι το μυστηριον ταις\nἙλληνικαις μαχομενον υποληψεσι τοις τα των Ἰουδαιων πρεσβευουσι\nσυνενεχθηναι· αλλ' επ' ισης εκατερων την ατοπιαν εκ φευξεται, τον τε ζωντα του\nθεου λογον και ενεργον και ποιητικον ομολογων, οπερ ο Ἰουδαιος ου δεχεται, και το\nμη διαφερειν κατα την φυσιν αυτον τε τον λογον και τον οθεν εστιν. ωσπερ γαρ εφ'\nημων εκ του νου φαμεν ειναι τον λογον, ουτε δι' ολου τον αυτον οντα τωι νωι, ουτε\nπανταπασιν ετερον· τωι μεν γαρ εξ εκεινου ειναι αλλο τι και ουκ εκεινο εστι· τωι δε\nαυτον τον νουν εις το εμφανες αγειν ουκετ' αν ετερον τι παρ' εκεινον υπονοοιτο,\nαλλα κατα την φυσιν εν ων ετερον τωι υποκειμενωι εστιν· ουτως και ο του θεου\nλογος τωι μεν υφεσταναι καθ' εαυτον διηιρηται προς εκεινον, παρ' ου την υποστασιν\nεχει· τωι δε ταυτα δεικνυειν εν εαυτωι, α περι τον θεον καθοραται, ο αυτος εστι κατα\nτην φυσιν εκεινωι τωι δια των αυτων γνωρισματων ευρισκομενωι· ειτε γαρ αγαθοτης,\nειτε δυναμις, ειτε σοφια, ειτε το αιδιως ειναι, ειτε το κακιας και θανατου και φθορας\nανεπιδεκτον, ειτε το εν παντι τελειον, ειτε τι τοιουτον ολως σημειον τις ποιοιτο της\nτου πατρος κατα ληψεως, δια των αυτων ευρησει σημειων και τον εξ εκεινου\nυφεστωτα λογον.\n2 Ὥσπερ δε τον λογον εκ των καθ' ημας αναγωγικως επι της υπερκειμενης\nεγνωμεν φυσεως, κατα τον αυτον τροπον και τηι περι του πνευματος εννοιαι\nπροσαχθησομεθα, σκιας τινας και μιμηματα της αφραστου δυναμεως εν τηι καθ' ημας\nθεωρουντες φυσει. αλλ' εφ' ημων μεν το πνευμα η του αερος εστιν ολκη, αλλοτριου\nπραγματος προς την του σωματος συστασιν αναγκαιως εισελκομενου τε και προ\nχεομενου, οπερ εν τωι καιρωι της εκφωνησεως του λογου φωνη γινεται, την του\nλογου δυναμιν εν εαυτηι φανερουσα. επι δε της θειας φυσεως το μεν ειναι πνευμα\nθεου ευσεβες ενομισθη, καθως εδοθη και λογον ειναι θεου δια το μη δειν\nελλιπεστερον του ημετερου λογου τον του θεου ειναι λογον, ειπερ τουτου μετα\nαλλοτριον τι καθ' ομοιοτητα του ημετερου πνευματος εξωθεν επιρρειν τωι θεωι και\nεν αυτωι γινεσθαι το πνευμα θεοπρεπες εστιν οιεσθαι· αλλ' ως θεου λογον\nνομενον, ουτε δια φωνης προφαινομενον, ουτε μετα το προενεχθηναι διαλυομενον,\nουδε αλλο τι πασχοντα τοι ουτον, οια περι τον ημετερον λογον θεωρειται παθη, αλλ'\nουσιωδως υφεστωτα, προαιρετικον τε και ενεργον και παντοδυναμον· ουτως και\nπνευμα μεμαθηκοτες θεου, το συμπαρομαρτουν τωι λογωι και φανερουν αυτου την\nενερ γειαν, ου πνοην ασθματος εννοουμεν· η γαρ αν καθαιροιτο προς ταπεινοτητα\nτο μεγαλειον της θειας δυναμεως, ει καθ' ομοιοτητα του ημετερου και το εν αυτωι\n\nπνευμα υπονοοιτο· αλλα δυναμιν ουσιωδη αυτην εφ' εαυτης εν ιδιαζουσηι υποστασει\nθεωρουμενην, ουτε χωρισθηναι του θεου, εν ωι εστιν, η του λογου του θεου, ωι\nπαρομαρτει, δυναμενην· ουτε προς το ανυπαρκτον αναχεομενην, αλλα καθ'\nομοιοτητα του θεου λογου καθ' υποστασιν ουσαν, προαιρετικην, αυτοκινητον,\nενεργον, παντοτε το αγαθον αιρουμενην και προς πασαν προθεσιν συνδρομον\nεχουσαν τηι βουλησει την δυναμιν.\n3 Ὥστε τον ακριβως τα βαθη του μυστηριου διασκο πουμενον εν μεν τηι\nψυχηι κατα το απορρητον μετριαν τινα κατανοησιν της κατα την θεογνωσιαν\nταυτην του μυστηριου βαθυτητα· πως το αυτο και αριθμητον εστι και διαφευγει την\nεξαριθμησιν, και διηιρημενως οραται και εν μοναδι καταλαμβανεται, και διακεκριται\nτηι υποστασει και ου διωρισται τωι υποκειμενωι. αλλο γαρ τι τηι υποστασει το πνευμα,\nκαι ετερον ο λογος, και αλλο παλιν εκεινο, ου και ο λογος εστι και το πνευμα· αλλ'\nεπειδαν το διακεκριμενον εν τουτοις κατανοησηις, παλιν η της φυσεως ενοτης τον\nδιαμερισμον ου προσιεται, ως μητε το της μοναρχιας σχιζεσθαι κρατος εις θεοτητας\nδιαφορους κατατεμνομενον, μητε τωι Ἰουδαικωι δογματι συμβαινειν τον λογον, αλλα\nδια μεσου των δυο υποληψεων χωρειν την αληθειαν, εκατεραν τε των αιρεσεων\nκαθαιρουσαν και αφ' εκατερας παραδεχομενην το χρησιμον. του μεν γαρ Ἰουδαιου\nκαθαιρειται το δογμα τηι τε του λογου παραδοχηι και τηι πιστει του πνευματος· των δε\nελληνιζοντων η πολυθεος εξαφανιζεται πλανη, της κατα φυσιν ενοτητος\nπαραγραφομενης την πληθυντικην φαντασιαν. παλιν δε αυ εκ μεν της Ἰουδαικης\nυποληψεως η της φυσεως ενοτης παραμενετω· εκ δε του Ἑλληνισμου η κατα τας υπο\nυπονοιας· εστι γαρ ωσπερ θεραπεια των μεν περι το εν πλανωμενων ο αριθμος της\nτριαδος, των δε εις πληθος εσκεδασμενων ο της ενοτητος λογος.\n4 Ει δε αντιλεγοι τουτοις ο Ἰουδαιος, ουκετ' αν ημιν εκ του ισου δυσκολος ο\nπρος εκεινον γενησεται λογος. εκ γαρ των συντροφων αυτωι διδαγματων η της\nαληθειας εσται φανερωσις. το γαρ ειναι λογον θεου και πνευμα θεου, ουσιωδως\nυφεστωσας δυναμεις, ποιητικας τε των γεγενημενων και περιεκτικας των οντων, εκ\nτων θεο πνευστων γραφων εναργεστερον δεικνυται. αρκει δε μιας μαρτυριας\nεπιμνησθεντας τοις φιλοτιμοτεροις καταλιπειν των πλειονων την ευρεσιν. Τωι λογωι\nτου κυριου, φησιν, οι ουρανοι εστερεωθησαν και τωι πνευματι του στοματος αυτου\nπασα η δυναμις αυτων. ποιωι λογωι και ποιωι πνευματι; ουτε γαρ ρημα ο λογος, ουτε\nασθμα το πνευμα. η γαρ αν καθ' ομοιοτητα της ημετερας φυσεως και το θειον\nεξανθρωπιζοιτο, ει τοιουτωι κεχρησθαι λογωι και τοιουτωι πνευματι τον του παντος\nποιητην δογματιζοιεν. τις δε και δυναμις απο ρηματων και ασθματος τηλικαυτη, ως\nεξαρκειν προς ουρανων συστασιν και των εν τουτοις δυναμεων; ει γαρ ομοιος τωι\nημετερωι ρηματι και ο του θεου λογος και το πνευμα τωι πνευματι, ομοια παντως εκ\nτων ομοιων η δυναμις· και οσην ο ημετερος, τοσαυτην και ο του θεου λογος την\nισχυν εχει. αλλα μην ανενεργητα τε και ανυποστατα τα παρ' ημιν ρηματα και το τοις\nκατασκευασουσιν οι προς την ομοι οτητα του παρ' ημιν λογου το θειον καταγοντες.\nει δε, καθως λεγει ∆αβιδ, εστερεωθησαν τωι λογωι του κυριου οι ουρανοι και αι\nδυναμεις αυτων εν τωι πνευματι του θεου την συστασιν εσχον, αρα συνεστηκε το της\nαληθειας μυστηριον, λογον εν ουσιαι και πνευμα εν υποστασει λεγειν υφηγουμενον.\n5 Ἀλλα το μεν ειναι λογον θεου και πνευμα δια τε των κοινων εννοιων ο\nἝλλην και δια των γραφικων ο Ἰουδαιος ισως ουκ αντιλεξει· την δε κατα ανθρωπον\nοικονομιαν του θεου λογου κατα το ισον εκατερος αυτων αποδοκιμασει ως\nαπιθανον τε και απρεπη περι θεου λεγεσθαι. ουκουν εξ ετερας αρχης και εις την περι\n\nτουτου πιστιν τους αντιλεγοντας προσαξομεθα. λογωι τα παντα γεγενησθαι και\nσοφιαι παρα του το παν συστησαμενου πιστευουσιν, η και προς ταυτην δυσ πειθως\nεχουσι την υποληψιν. αλλ' ει μη δοιεν λογον καθηγεισθαι και σοφιαν της των\nοντων συστασεως, αλογιαν τε και ατεχνιαν τηι αρχηι του παντος επιστη σουσιν. ει δε\nτουτο ατοπον τε και ασεβες, ομολογειται παντως οτι λογον τε και σοφιαν\nηγεμονευειν των οντων ομολογησουσιν. αλλα μην εν τοις φθασασιν αποδεδεικται\nμη αυτο τουτο ρημα ων ο του θεου λογος, η εξις επιστημης τινος η σοφιας, αλλα κατ'\nουσιαν τις υφεστωσα δυναμις, προαιρετικη τε παντος αγαθου και εν ισχυι παν το\nκατα προαιρεσιν εχουσα· αγαθου δε οντος του κοσμου την των αγαθων προεκτικην\nτε και ποιητικην δυναμιν αιτιαν ειναι. ει δε του κοσμου παντος η υποστασις της του\nλογου δυναμεως εξηπται, καθως η ακολουθια παρεδειξεν, αναγκη πασα και των του\nκοσμου μερων μη αλλην επινοειν αιτιαν τινα της συστασεως, αλλ' η τον λογον\nαυτον, δι' ου τα παντα την εις το γενεσθαι παροδον εσχε. τουτον δε ειτε λογον, ειτε\nσοφιαν, ειτε δυναμιν, ειτε θεον, ειτε αλλο τι των υψηλων τε και τιμιων ονομαζειν\nτις εθελοι, ου διοισομεθα. ο τι γαρ αν ευρεθηι δεικτικον του υπο κειμενου ρημα η\nονομα, εν εστι το δια των φωνων σημαινομενον, η αιδιος του θεου δυναμις, η\nποιητικη των οντων, η ευρετικη των μη οντων, η συνεκτικη των γεγονοτων, η\nπροορατικη των μελλοντων. ουτος τοινυν ο θεος λογος, η σοφια, η δυναμις,\nαπεδειχθη κατα το ακολουθον της ανθρωπινης φυσεως ποιητης, ουκ αναγκηι τινι\nπρος την του ανθρωπου κατασκευην εναχθεις, αλλ' αγαπης περιουσιαι του τοιουτου\nζυου δημιουργησας την γενεσιν. εδει γαρ μητε το φως αθεατον, μητε την δοξαν\nαμαρτυρον, μητε αναπολαυστον ειναι την αγαθοτητα, μητε τα αλλα παντα, οσα περι\nτην θειαν καθοραται φυσιν, αργα κεισθαι, μη οντος του μετεχοντος τε και\nαπολαυοντος. ει τοινυν επι τουτοις ο ανθρωπος εις γενεσιν ερχεται, εφ' ωι τε\nεπιτηδειως προς την των αγαθων μετουσιαν εχειν. καθαπερ γαρ ο οφθαλμος δια της\nεγκειμενης αυτωι φυσικως αυγης εν κοινωνιαι του φωτος γινεται, δια της εμφυτου\nανθρωπινηι φυσει συγγενες προς το θειον, ως αν δια του καταλληλου προς το\nοικειον την εφεσιν εχοι. και γαρ και εν τηι των αλογων φυσει, οσα τον ενυδρον και\nοικειον εκατερου και ομοφυλον δια της ποιας του σωματος διαπλασεως τωι μεν τον\nαερα, τωι δε το υδωρ ειναι. ουτως ουν και τον ανθρωπον επι τηι των θειων αγαθων\nαπολαυσει γενομενον εδει τι συγγενες εν τηι φυσει προς το μετεχομενον εχειν. δια\nτουτο και ζωηι και λογωι και σοφιαι και πασι τοις θεοπρεπεσιν αγαθοις κατε κοσμηθη,\nως αν δι' εκαστου τουτων προς το οικειον την επιθυμιαν εχοι. επει ουν εν των περι\nτην θειαν φυσιν αγαθων και η αιδιοτης εστιν, εδει παντως μηδε τουτου την\nκατασκευην ειναι της φυσεως ημων αποκληρον, αλλ' εχειν εν εαυτηι το αθανατον,\nως αν δια της εγκειμενης δυναμεως γνωριζοι τε το υπερκειμενον και εν επιθυμιαι της\nθειας αιδιοτητος ειη. ταυτα τοι περιληπτικηι φωνηι δι' ενος ρηματος ο της\nκοσμογονιας ενεδειξατο λογος, κατ' εικονα θεου τον ανθρωπον γεγενησθαι λεγων·\nεν γαρ τηι ομοιωσει τηι κατα την εικονα παντων εστι των το θειον χαρακτηριζοντων\nη απαριθμησις, και οσα περι τουτων ιστορικωτερον ο Μωσης διεξερχεται, εν\nδιηγησεως ειδει δογματα ημιν παρατιθεμενος, της αυτης εχεται διδασ καλιας. ο γαρ\nπαραδεισος εκεινος και η των καρπων ιδιοτης, ων η βρωσις ου γαστρος πλησμονην,\nαλλα γνωσιν και αιδιοτητα ζωης τοις γευσαμενοις διδωσι, παντα ταυτα συναιδει τοις\nπροτεθεωρημενοις περι τον ανθρωπον, ως αγαθης τε και εν αγαθοις ουσης κατ'\nαρχας ημιν της φυσεως. αλλ' αντιλεγει τυχον τοις ειρημενοις ο προς τα παροντα\nβλεπων και οιεται διελεγχειν τον λογον ουκ αληθευοντα τωι μη εν εκεινοις νυν,\n\nαλλ' εν πασι σχεδον τοις υπεναντιοις, ορασθαι τον ανθρωπον. που γαρ της ψυχης το\nθεοειδες; που δε η απαθεια του σωματος; που της ζωης το αιδιον; ωκυμορον,\nεμπαθες, επικηρον, προς πασαν παθηματων ιδεαν κατα τε σωμα και ψυχην επι\nτηδειον, ταυτα και τα τοιαυτα λεγων και κατατρεχων της φυσεως, ανατρεπειν τον\nαποδοθεντα περι του αν θρωπου λογον οιησεται. αλλ' ως αν μηδαμου της\nακολουθιας ο λογος παρατραπειη, και περι τουτων εν ολιγοις διαληψομεθα. το νυν\nεν ατοποις ειναι την ανθρωπινην ζωην ουχ ικανος εστιν ελεγχος του μηδεποτε τον\nανθρωπον εν αγαθοις γεγενησθαι· επειδη γαρ θεου εργον ο ανθρωπος, του δι'\nαγαθοτητα το ζωιον τουτο παραγαγοντος εις γενεσιν, ουκ αν τις ευλογως, ου η αιτια\nτης συστασεως αγαθοτης εστι, τουτον εν κακοις γεγενησθαι παρα του πεποιηκοτος\nκαθυποπτευσειεν· αλλ' ετερον εστιν αιτιον του ταυτα τε νυν περι ημας ειναι και των\nπροτιμοτερων ερημωθηναι. αρχη δε παλιν και προς τουτον ημιν τον λογον ουκ εξω\nτης των αντιλεγοντων εστι συγκαταθεσεως. ο γαρ επι μετουσιαι των ιδιων αγαθων\nποιησας τον ανθρωπον και παντων αυτωι των καλων τας αφορμας εγκατασκευασας\nτηι φυσει, ως αν δι' εκαστου καταλληλως προς το ομοιον η ορεξις φεροιτο, ουκ αν\nτου καλλιστου τε και τιμιωτατου των αγαθων απεστερησε, λεγω δη της κατα το\nαδεσποτον και αυτεξουσιον χαριτος. ει γαρ τις αναγκη της ανθρωπινης επεστατει\nζωης, διεψευσθη αν η εικων κατ' εκεινο το μερος, αλλοτριωθεισα τωι ανομοιωι προς\nτο αρχετυπον· της γαρ βασιλευουσης φυσεως η αναγκαις τισιν υπεζευγμενη τε και\nδουλευουσα πως αν εικων ονομαζοιτο; ουκουν το δια παντων προς το θειον\nωμοιωμενον εδει παντως εχειν εν τηι φυσει το αυτο κρατες και αδεσποτον, ωστε\nαθλον αρετης ειναι την των αγαθων μετουσιαν. ποθεν ουν, ερεις, ο δια παντων τοις\nκαλλιστοις τετιμημενος τα χειρω των αγαθων αντηλ λαξατο; σαφης και ο περι\nτουτου λογος. ουδεμια κακου γενεσις εκ του θειου βουληματος την αρχην εσχεν· η\nγαρ αν εξω μεμψεως ην η κακια, θεον εαυτης επιγραφομενη ποιητην και πατερα·\nαπο του καλου γενηται της ψυχης αναχωρησις. καθαπερ γαρ η ορασις φυσεως εστιν\nενεργεια, η δε πηρωσις στερησις εστι της φυσικης ενεργειας, ουτω και η αρετη προς\nτην κακιαν αντικαθεστηκεν. ου γαρ εστιν αλλως κακιας γενεσιν εννοησαι, η αρετης\nαπουσιαν. ωσπερ γαρ του φωτος υφαιρεθεντος ο ζοφος επηκολουθησε, παροντος δε\nουκ εστιν, ουτως, εως αν παρηι το αγαθον εν τηι φυσει, ανυπαρκτον τι εστι καθ'\nεαυτην η κακια· η δε του κρειττονος αναχωρησις του εναντιου γινεται γενεσις. επει\nουν τουτο της αυτεξουσιοτητος εστι το ιδιωμα, το κατ' εξουσιαν αιρεισθαι το\nκαταθυμιον, ουχ ο θεος σοι των παροντων εστιν αιτιος κακων, αδεσποτον τε και\nανετον σοι κατασκευασας την φυσιν, αλλ' η αβουλια το χειρον αντι του κρειττονος\nπροελομενη.\n6 Ζητεις δε και την αιτιαν τυχον της κατα την βουλην διαμαρτιας· εις τουτο\nγαρ η ακολουθια τον λογον φερει. ουκουν παλιν αρχη τις ημιν κατα το ευλογον\nευρεθησεται, η και τουτο σαφηνισει το ζητημα. τοιουτον τινα λογον παρα των\nπατερων διεδεξαμεθα· εστι δε ο λογος ου μυθωδης διηγησις, αλλ' εξ αυτης της\nφυσεως ημων το πιστον επαγομενος. διπλη τις εστιν εν τοις ουσιν η κατανοησις, εις\nτο νοητον τε και αισθητον της θεωριας διηιρημενης. και ουδεν αν παρα ταυτα\nκαταληφθειη εν τηι των οντων φυσει της διαιρεσεως ταυτης εξω φερομενον.\nδιηιρηται δε ταυτα προς αλληλα πολλωι τωι μεσωι, ως μητε την αισθητην εν τοις\nνοητοις ειναι γνωρισμασι, μητε εν τοις αισθητοις εκεινην, αλλ' απο των εναντιων\nεκατεραν χαρακτηριζεσθαι. η μεν γαρ νοητη φυσις ασωματον τι χρημα εστι και\nαναφες και ανειδεον· η δε αισθητη κατ' αυτο το ονομα εντος εστι της δια των\nαισθητηριων κατανοησεως. αλλ' ωσπερ εν αυτωι τωι αισθητωι κοσμωι, πολλης προς\nαλληλα των στοιχειων ουσης εναντιωσεως, επινενοηται τις αρμονια δια των\n\nεναντιων αρμοζομενη παρα της του παντος επιστατουσης σοφιας, και ουτως πασης\nγινεται προς εαυτην συμφωνια της κτισεως, ουδαμου της φυσικης εναντιοτητος τον\nτης συμπνοιας ειρμον διαλυουσης· κατα τον αυτον τροπον και του αισθητου προς το\nνοητον γινεται τις κατα θειαν σοφιαν μιξις τε και ανακρασις, ως αν παντα του\nκαλου κατα το ισον μετεχοι και μηδεν των οντων αμοιροιη της του κρειττονος\nφυσεως. δια τουτο το μεν καταλληλον τηι νοητηι φυσει χωριον η λεπτη και\nευκινητος εστιν ουσια, κατα την υπερκοσμιον ληξιν πολλην εχουσα τωι ιδιαζοντι της\nφυσεως προς το νοητον την συγγενειαν, προμηθειαι δε κρειττονι προς την αισθητην\nκτισιν γινεται τις του νοητου συνανακρασις, ως αν μηδεν αποβλητον ειη της\nκτισεως, καθως φησιν ο αποστολος, μηδε της θειας κοινωνιας αποκληρον. τουτου\nχαριν εκ νοητου τε και αισθητου το κατα τον ανθρωπον μιγμα παρα της θειας\nαναδεικνυται φυσεως, καθως διδασκει της κοσμογονιας ο λογος· Λαβων γαρ ο θεος,\nφησιν, χουν απο της γης τον ανθρωπον επλασε και δια της ιδιας εμπνευσεως τωι\nπλασ ματι την ζωην ενεφυτευσεν, ως αν συνεπαρθειη τωι θειωι το γηινον και μια τις\nκατα το ομοτιμον δια πασης της κτισεως η χαρις διηκοι, της κατω φυσεως προς την\nυπερ κοσμιον συγκιρναμενης. επει ουν της νοητης κτισεως προυποστασης, και\nεκαστηι των αγγελικων δυναμεων προς την του παντος συστασιν ενεργειας τινος\nπαρα της των παντων επιστατουσης εξουσιας προσνεμηθεισης, ην τις δυναμις και η\nτον περιγειον τοπον συνεχειν τε και περι κρατειν τεταγμενη, εις αυτο τουτο\nδυναμωθεισα παρα της το παν οικονομουσης δυναμεως· ειτα κατεσκευασθη το\nγηινον πλασμα, της ανω δυναμεως απεικονισμα· τουτο δε το ζωιον ο ανθρωπος· και\nην εν αυτωι το θεοειδες της νοητης φυσεως καλλος, αρρητωι τινι δυναμει συγκεκρα\nμενον· δεινον ποιειται και ουκ ανεκτον ο την περιγειον οικονομιαν λαχων, ει εκ της\nυποχειριου αυτωι φυσεως αναδειχθησεται τις ουσια προς την υπερεχουσαν αξιαν\nωμοιωμενη. το δ' οπως επι το παθος κατερρυη του φθονου ο επι μηδενι κακωι\nκτισθεις παρα του το παν εν αγαθοτητι συστησαμενου, το μεν δι' ακριβειας επεξιεναι\nου της παρουσης πραγματειας εστι, δυνατον δ' αν ειη και δι' ολιγου τοις\nευπειθεστεροις παραθεσθαι τον λογον. της γαρ αρετης και της κακιας ουχ ως δυο\nαντιδιαιρειται τωι οντι το μη ον και ουκ εστι καθ' υποστασιν ειπειν το μη ον\nαντιδιαστελλεσθαι προς το ον, αλλα την ανυπαρξιαν αντιδιαιρεισθαι λεγομεν προς\nτην υπαρξιν, κατα τον αυτον τροπον και η κακια τωι της αρετης αντικαθεστηκε\nλογωι, ου καθ' εαυτην τις ουσα, αλλα τηι απουσιαι νοουμενη του κρειττονος· και\nωσπερ φαμεν αντιδιαιρεισθαι τηι ορασει την πηρωσιν, ου καθ' εαυτην ουσαν τηι\nφυσει την πηρωσιν, αλλα προλαβουσης εξεως στερησιν, ουτω και την κακιαν εν τηι\nτου αγαθου στερησει θεωρεισθαι λεγομεν, οιον τινα σκιαν τηι αναχω ρησει της\nακτινος επισυμβαινουσαν. επειδη τοινυν η ακτιστος φυσις της κινησεως της κατα\nτροπην και μεταβολην και αλλοιωσιν εστιν ανεπιδεκτος, παν δε το δια κτισεως\nυποσταν συγγενως προς την αλλοιωσιν εχει, διοτι και αυτη της κτισεως η υποστασις\nαπο αλλοιωσεως ηρξατο, του μη οντος εις το ειναι θειαι δυναμει μετατεθεντος·\nκτιστη δε ην και η μνημονευθεισα δυναμις, αυτεξουσιωι κινηματι το δοκουν\nαιρουμενη· επειδη προς το αγαθον τε και αφθονον επεμυσεν ομμα, ωσπερ ο εν ηλιωι\nτο αγαθον νοησαι το εναντιον τωι αγαθωι κατενοησε. τουτο δε εστιν ο φθονος.\nομολογειται δε παντος πραγματος αρχην των μετ' αυτην κατα το ακολουθον\nεπισυμβαινοντων αιτιαν ειναι, οιον τηι υγειαι το ευεκτειν, το εργαζεσθαι, το καθ'\nηδονην βιοτευειν· τηι δε νοσωι το ασθενειν, το ανενεργητον ειναι, το εν αηδιαι την\nζωην εχειν. ουτω και τα αλλα παντα ταις οικειαις αρχαις κατα το ακολουθον επεται.\nωσπερ ουν η απαθεια της κατ' αρετην ζωης αρχη και υποθεσις γινεται, ουτως η δια\n\nτου φθονου γενομενη προς κακιαν ροπη των μετ' αυτην παντων αναδειχθεντων\nκακων οδος κατεστη. επειδη γαρ απαξ προς το κακον την ροπην εσχεν ο τηι\nαποστροφηι της αγαθοτητος εν εαυτωι γεννησας τον φθονον, ωσπερ λιθος ακρωρειας\nαπορραγεις υπο του ιδιου βαρους προς το πρανες συνελαυνεται, ουτω κακεινος, της\nπρος το αγαθον συμφυιας αποσπασθεις και προς κακιαν βρισας, αυτοματως οιον τινι\nβαρει προς τον εσχατον της πονηριας ορον συνωσθεις απηνεχθη, και την\nδιανοητικην δυναμιν, ην εις συνεργειαν της του κρειττονος μετουσιας εσχε παρα του\nκτισαντος, ταυτην εις ευρεσιν των κατα κακιαν επινοουμενων συνεργον\nγενεσθαι πεισας φονεα τε και αυτοχειρα. επειδη γαρ δια της θειας ευλογιας\nδυναμωθεις ο ανθρωπος υψηλος μεν ην τωι αξιωματι· βασιλευειν γαρ εταχθη της γης\nτε και των επ' αυτης παντων· καλος δε το ειδος· απεικο νισμα γαρ του αρχετυπου\nεγεγονει καλλους· απαθης δε την φυσιν· του γαρ απαθους μιμημα ην· αναπλεως δε\nπαρρησιας, αυτης κατα προσωπον της θειας εμφανειας κατατρυφων· ταυτα δε τωι\nαντικειμενωι του κατα τον φθονον παθους υπεκκαυματα ην· ισχυι δε τινι και βιαι\nδυναμεως κατεργασασθαι το κατα γνωμην ουχ οιος τε ην· υπερισχυε γαρ η της\nευλογιας του θεου δυναμις της τουτου βιας· δια τουτο αποστησαι της ενισχυουσης\nαυτον δυναμεως μηχαναται, ως αν ευαλωτος αυτωι προς την επιβουλην κατασταιη.\nκαι ωσπερ επι λυχνου του πυρος της θρυαλλιδος περιδεδραγμενου, ει τις αδυνατων\nτωι φυσηματι σβεσαι την φλογα υδωρ εμμιξειε τωι ελαιωι δια της επινοιας ταυτης\nαμαυρωσει την φλογα, ουτως δι' απατης τηι προαιρεσει του ανθρωπου την κακιαν εμ\nμιξας ο αντικειμενος σβεσιν τινα και αμαυρωσιν της ευλογιας εποιησεν, ης\nεπιλειπουσης εξ αναγκης το αντι κειμενον αντεισερχεται. αντικειται δε τηι ζωηι μεν ο\nθανατος, η ασθενεια δε τηι δυναμει, τηι ευλογιαι δε η καταρα, τηι παρρησιαι δε η\nαισχυνη, και πασι τοις αγαθοις τα κατα το εναντιον νοουμενα. δια τουτο εν τοις\nπαρουσι κακοις εστι νυν το ανθρωπινον, της· αρχης εκεινης του τοιουτου τελους τας\nαφορμας παρασχουσης.\n7 Και μηδεις ερωτατω, ει προειδως την ανθρωπινην συμφοραν ο θεος την εκ\nτης αβουλιας αυτωι συμβησομενην ηλθεν εις το κτισαι τον ανθρωπον, ωι το μη\nγενεσθαι μαλλον ισως η το εν κακοις ειναι λυσιτελεστερον ην. ταυτα γαρ οι τοις\nΜανιχαικοις δογμασι δι' απατης παρασυρεντες εις συστασιν της εαυτων πλανης\nπροβαλ λουσιν, ως δια τουτου πονηρον ειναι τον της ανθρωπινης φυσεως κτιστην\nαποδεικνυοντες. ει γαρ αγνοει μεν των οντων ουδεν ο θεος, εν κακοις δε ο\nανθρωπος, ουκετ' αν ο της αγαθοτητος του θεου διασωζοιτο λογος, ειπερ εν κακοις\nμελλοντα τον ανθρωπον ζησεσθαι προς τον βιον παρηγαγεν. ει γαρ αγαθης φυσεως\nη κατα το αγαθον ενεργεια παντως εστιν, ο λυπηρος ουτος και επικηρος βιος ουκετ'\nαν, φησιν, εις την του αγαθου δημιουργιαν αναγοιτο, αλλ' ετερον χρη της τοιαυτης\nζωης αιτιον οιεσθαι, ωι προς πονηριαν η φυσις επιρρεπως εχει. ταυτα γαρ παντα και\nτα τοιαυτα τοις μεν εν βαθει καθαπερ τινα δευσοποιον βαφην την αιρετικην\nπαραδεδεγμενοις απατην ισχυν τινα δια της επιπολαιου πιθανοτητος εχειν δοκει·\nτοις δε διορατικωτεροις της αληθειας σαθρα οντα και προχειρον την της απατης\nαποδειξιν εχοντα σαφως καθοραται. και μοι δοκει καλως εχειν τον αποστολον εν\nτουτοις συνηγορον της κατ' αυτων κατηγοριας προστησασθαι. διαιρει γαρ εν τωι\nπρος Κορινθιους λογωι τας τε σαρκωδεις και τας πνευματικας των ψυχων\nκαταστασεις, δεικνυς, οιμαι, δια των λεγομενων, οτι ου δι' αισθησεως το καλον η το\nκακον κρινειν προσηκει, αλλ' εξω των κατα το σωμα φαινομενων τον νουν\nαποστησαντας, αυτην εφ' εαυτης του καλου τε και του εναντιου διακρινειν την\nφυσιν. ο γαρ πνευμα τικος, φησιν, ανακρινει τα παντα. ταυτην οιμαι την αιτιαν της\nτων δογματων τουτων μυθοποιιας τοις τα τοιαυτα προφερουσιν εγγεγενησθαι, οτι\n\nπρος το ηδυ της σωματικης απολαυσεως το αγαθον οριζομενοι δια το παθεσι και\nαρρωστημασιν υποκεισθαι κατ' αναγκην την του σωματος φυσιν συνθετον ουσαν\nκαι εις διαλυσιν ρεουσαν, επακολουθειν δε πως τοις τοιουτοις παθημασιν αλγεινην\nτινα αισθησιν, πονηρου θεου την ανθρωποποιιαν εργον ειναι νομιζουσιν. ως ειγε\nπρος το υψηλοτερον εβλεπεν αυτοις η διανοια, και της περι τας ηδονας διαθεσεως\nτον νουν αποικισαντες απαθως επεσκοπουν την των οντων φυσιν, ουκ αν αλλο τι\nκακον ειναι παρα την πονηριαν ωιηθησαν. πονηρια δε πασα εν τηι του αγαθου\nκακον γαρ ουδεν εξω προαιρεσεως εφ' εαυτου κειται, αλλα τωι μη ειναι το αγαθον\nουτω κατονομαζεται. το δε μη ον ουχ υφεστηκε, του δε μη υφεστωτος δημιουργος ο\nτων υφεστωτων δημι ουργος ουκ εστιν. ουκουν εξω της των κακων αιτιας ο θεος ο\nτων οντων, ουχ ο των μη οντων ποιητης ων· ο την ορασιν, ου την πηρωσιν\nδημιουργησας· ο την αρετην, ου την στερησιν αυτης αναδειξας· ο αθλον της\nπροαιρεσεως το των αγαθων γερας τοις κατ' αρετην πολιτευομενοις προθεις, ουκ\nαναγκηι τινι βιαιαι προς το εαυτωι δοκουν υποζευξας την ανθρωπινην φυσιν, καθαπερ\nτι σκευος αψυχον ακουσιως προς το καλον εφελκομενος. ει δε του φωτος εξ αιθριας\nκαθαρως περιλαμποντος εκουσιως τις υποβαλοι τοις βλεφαροις την ορασιν, εξω της\nτου μη βλεποντος αιτιας ο ηλιος.\n8 Ἀλλ' αγανακτει παντως ο προς την διαλυσιν βλε πων του σωματος, και\nχαλεπον ποιειται τωι θανατωι την ζωην ημων διαλυεσθαι, και τουτο φησι των κακων\nεσχατον ειναι, το τον βιον ημων τηι νεκροτητι σβεννυσθαι. ουκουν επισκεψασθω δια\nτου σκυθρωπου τουτου την υπερβολην της θειας ευεργεσιας· ταχα γαρ αν μαλλον\nδια τουτων προσαχθειη θαυμασαι την χαριν της περι τον ανθρωπον του θεου\nκηδεμονιας. το ζηιν δια την των καταθυμιων απολαυσιν αιρετον εστι τοις του βιου\nμετεχουσιν. ως ει γε τις εν οδυναις διαβιυη, παρα πολυ τωι τοιουτωι το μη ειναι του\nαλγεινως ειναι προτιμοτερον κρινεται. ουκουν εξετασωμεν ει ο της ζωης χορηγος\nπρος αλλο τι βλεπει, και ουχ οπως αν εν τοις καλλιστοις βιυημεν. επειδη γαρ τωι\nαυτεξουσιωι κινηματι του κακου την κοινωνιαν επεσπασαμεθα, δια τινος ηδονης\nοιον τι δηλητηριον μελιτι παραρτυθεν τηι φυσει το κακον καταμιξαντες, και δια\nτουτο της κατα το απαθες νοουμενης μακαριοτητος εκ πεσοντες, προς την κακιαν\nμετεμορφωθημεν, τουτου ενεκεν οιον τι σκευος οστρακινον παλιν ο ανθρωπος εις\nγην ανα λυεται, οπως αν της νυν εναπειλημμενης αυτωι ρυπαριας αποκριθεισης εις\nτο εξ αρχης σχημα δια της αναστασεως αναπλασθειη. το δε τοιουτον δογμα\nιστορικωτερον μεν και δι' αινιγματων ο Μωσης ημιν εκτιθεται. πλην εκ δηλον και\nτα αινιγματα την διδασκαλιαν εχει. επειδη γαρ, φησιν, εν τοις απηγορευμενοις\nεγενοντο οι πρωτοι ανθρωποι και της μακαριοτητος εκεινης απεγυμνωθησαν,\nδερματινους επιβαλλει χιτωνας τοις πρωτοπλαστοις ο κυριος· ου μοι δοκει προς τα\nτοιαυτα δερματα του λογου την διανοιαν φερων· ποιων γαρ αποσφαγεντων τε και\nδαρεντων ζυων επινοειται αυτοις η περιβολη; αλλ', επειδη παν δερμα χωρισθεν του\nζυου νεκρον εστι, παντως οιμαι την προς το νεκρουσθαι δυναμιν, η της αλογου\nτην κακιαν ημων ιατρευ οντα, ουχ ως εις αει παραμενειν· ο γαρ χιτων των εξωθεν\nημιν επιβαλλομενων εστι, προς καιρον την εαυτου χρησιν παρεχων τωι σωματι, ου\nσυμπεφυκως τηι φυσει. ουκουν εκ της των αλογων φυσεως η νεκροτης οικονομικως\nπερι ετεθη τηι εις αθανασιαν κτισθεισηι φυσει, το εξωθεν αυτης περικαλυπτουσα, ου\nτο εσωθεν, το αισθητον του ανθρωπου μερος διαλαμβανουσα, αυτης δε της θειας\nεικονος ου προσαπτομενη. λυεται δε το αισθητον, ουκ αφανιζεται. αφανισμος μεν\nγαρ εστιν η εις το μη ον μεταχωρησις· λυσις δε η εις τα του κοσμου στοιχεια παλιν,\nαφ' ων την συστασιν εσχε, διαχυσις. το δε εν τουτοις γενομενον ουκ απολωλε, καν\n\nεκφευγηι την καταληψιν της ημετερας αισ θησεως. η δε αιτια της λυσεως δηλη δια\nτου ρηθεντος ημιν υποδειγματος. επειδη γαρ η αισθησις προς το παχυ τε και γηινον\nοικειως εχει, κρειττων δε και υψηλοτερα των κατ' αισθησιν κινηματων η νοερα\nφυσις, δια τουτο της περι το καλον κρισεως εν τηι δοκιμασιαι των αισθησεων\nαμαρτηθεισης, της δε του καλου διαμαρτιας την της εναντιας εξεως υποστασιν\nενεργησασης, το αχρει ωθεν ημων μερος τηι παραδοχηι του εναντιου λυεται. ο δε του\nδε πληρες εκ τινος επι βουλης γεγενησθαι τετηκοτος μολιβδου, τον δε μολιβδον\nεγχεθεντα παγηναι και μενειν απροχυτον, αντιποιεισθαι δε του σκευους τον\nκεκτημενον, εχοντα δε του κεραμευειν την επιστημην περιθρυψαι τωι μολιβδωι το\nοστρακον· ειθ' ουτως παλιν κατα το προτερον σχημα προς την ιδιαν εαυτου χρησιν\nαναπλασαι το σκευος, κενον της εμμιχ θεισης υλης γενομενον. ουτως ουν και ο του\nημετερου σκευους πλαστης, τωι αισθητικωι μερει, τωι κατα το σωμα φημι, της κακιας\nκαταμιχθεισης, διαλυσας την παρα δεξαμενην το κακον υλην, παλιν αμιγες του\nεναντιου δια της αναστασεως αναπλασας, προς το εξ αρχης καλλος αναστοιχειωσει\nτο σκευος. επειδη δε συνδεσις τις και κοινωνια των κατα αμαρτιαν παθηματων\nγινεται τηι τε ψυχηι και τωι σωματι, και τις αναλογια του σωματικου θανατου προς\nτον ψυχικον εστι θανατον· ωσπερ γαρ εν σαρκι το της αισθητης χωρισθηναι ζωης\nπροσαγορευομεν θανατον, ουτως και επι της ψυχης τον της αληθους ζωης χωρισμον\nθανατον ονομαζομεν· επει ουν μια τις εστιν η του κακου κοινωνια, καθως\nπροειρηται, εν ψυχηι τε θεωρουμενη και σωματι· δι' αμφοτερων γαρ προεισιν το\nπονηρον εις ενεργειαν· δια τουτο ο μεν της διαλυσεως θανατος εκ της των νεκρων\nδερματων επιβολης της ψυχης ουχ απτεται. πως γαρ αν διαλυθειη το μη\nσυγκειμενον; επει δε χρεια του κακεινης τας εμφυεισας εξ αμαρτιων κηλιδας δια\nτινος ιατρειας εξαιρεθηναι, τουτου ενεκεν εν μεν τηι παρουσηι ζωηι το της αρετης\nφαρμακον εις θερα πειαν των τοιουτων προσετεθη τραυματων. ει δε αθερα πευτος\nμενοι, εν τωι μετα ταυτα βιωι τεταμιευται η θεραπεια. αλλ' ωσπερ εισι τινες κατα το\nσωμα των παθηματων διαφοραι, ων αι μεν ραιον, αι δε δυσκολωτερον την θερα\nπειαν προσιενται, εφ' ων και τομαι και καυτηρια και πικραι φαρμακοποσιαι προς την\nαναιρεσιν του ενσκη ψαντος τωι σωματι παθους παραλαμβανονται, τοιουτον τι και η\nμετα ταυτα κρισις εις θεραπειαν των της ψυ χης αρρωστηματων κατεπαγγελλεται, ο\nτοις μεν χαυνο τεροις απειλη και σκυθρωπων εστιν επανορθωσις, ως αν φοβωι της\nτων αλγεινων αντιδοσεως προς την φυγην της κακιας σωφρονισθειημεν· τοις δε\nσυνετωτεροις ιατρεια και θεραπεια παρα του θεου το ιδιον πλασμα προς την εξ\nαρχης επαναγοντος χαριν ειναι πιστευεται. ως γαρ οι τους ηλους τε και τας\nακροχορδονας παρα φυσιν επιγενο μενας τωι σωματι δια τομης η καυσεως\nβλαβηι του υπομενοντος την τομην αγουσιν, ουτως και οσα ταις ψυχαις ημων δια της\nτων παθηματων κοινωνιας αποσαρκωθεισαις υλωδη περιττωματα επιπωρουται, εν\nτωι καιρωι της κρισεως τεμνεται τε και αποξυεται τηι αρρητωι εκεινηι σοφιαι και\nδυναμει του, καθως λεγει το ευαγγελιον, τους κακους ιατρευοντος. ου χρειαν γαρ\nεχουσι, φησιν, οι υγιαινοντες ιατρου, αλλ' οι κακως εχοντες. δια δε το πολλην\nγεγενησθαι τηι ψυχηι προς το κακον συμφυιαν ωσπερ η της μυρμηκιας τομη\nδριμυσσει την επιφανειαν· το γαρ παρα φυσιν εμφυεν τηι φυσει δια τινος συμπα θειας\nτωι υποκειμενωι προσισχεται, και τις γινεται του αλλοτριου προς το ημετερον\nπαραλογος συνανακρασις, ως λυπεισθαι και δακνεσθαι του παρα φυσιν χωριζομενην\nτην αισθησιν· ουτω και της ψυχης απολεπτυνομενης τε και εκτηκομενης εν τοις\nυπερ της αμαρτιας ελεγμοις, καθως που φησιν η προφητεια, δια την εν βαθει\nγενομενην προς το κακον οικειοτητα κατ' αναγκην επακολουθουσιν αρρητοι τινες\n\nκαι ανεκφραστοι αλγηδονες, ων η διηγησις εκ του ισου το αφραστον εχει τηι των\nελπιζομενων αγαθων φυσει. ουτε γαρ ταυτα, ουτε εκεινα τηι δυναμει των λογων η\nτωι στοχασμωι της διανοιας υπαγεται. ουκουν προς το περας τις αποσκοπων της\nσοφιας του το παν οικονομουντος ουκετ' αν ευλογως κακων αιτιον τον των\nανθρωπων δημιουργον υπο μικροψυχιας κατονομαζοι, η αγνοειν αυτον το εσομενον\nλεγων, η ειδοτα και πεποιη κοτα μη εξω της προς το πονηρον ορμης ειναι. και γαρ\nᾔδει το εσομενον και την προς το γινομενον ορμην ουκ εκωλυσεν· οτι γαρ\nεκτραπησεται του αγαθου το ανθρω πινον, ουκ ηγνοησεν ο παντα εμπερικρατων τηι\nγνωστικηι δυναμει και το εφεξης τωι παρωιχηκοτι κατα το ισον βλεπων. αλλ' ωσπερ\nτην παρατροπην εθεασατο, ουτω και την ανακλησιν αυτου παλιν την προς το\nαγαθον κατε νοησε. τι ουν αμεινον ην, καθ' ολου μη αγαγειν την φυσιν ημων εις\nγενεσιν, επειδη του καλου διαμαρτησεσθαι προεωρα τον γενησομενον, η αγαγοντα\nκαι νενοσηκοτα παλιν προς την εξ αρχης χαριν δια μετανοιας ανακαλε σασθαι; το δε\nδια τας σωματικας αλγηδονας, αι τωι ρευστωι της φυσεως κατ' αναγκην\nεπισυμβαινουσι, κακων ποιητην τον θεον ονομαζειν, η μηδε ολως ανθρωπου\nκτιστην αυτον οιεσθαι, ως αν μη και των αλγυνοντων ημας αιτιος υπονοοιτο, τουτο\nτης εσχατης μικροψυχιας εστι των τηι αισθησει το καλον και το κακον διακρινοντων,\nοι ουκ ισασιν οτι εκεινο τηι φυσει μονον εστιν αγαθον, ου η αισθησις ουκ εφαπτεται,\nκαι μονον εκεινο κακον η του αληθινου αγαθου αλλοτριωσις. πονοις δε και ηδοναις\nτο καλον και το μη καλον κρινειν της αλογου φυσεως ιδιον εστιν, εφ' ων του\nαληθως καλου η κατανοησις δια το μη μετεχειν αυτα νου και διανοιας χωραν ουκ\nεχει. αλλ' οτι μεν θεου εργον ο ανθρωπος, καλον τε και επι καλ λιστοις γενομενον,\nου μονον εκ των ειρημενων δηλον εστιν, αλλα και εκ μυριων ετερων, ων το πληθος\nδια την αμε τριαν παραδραμουμεθα. θεον δε ανθρωπου ποιητην ονο μασαντες ουκ\nεπιλελησμεθα των εν τωι προοιμιωι προς τους Ἕλληνας ημιν διευκρινηθεντων, εν\nοις απεδεικνυτο ο του θεου λογος ουσιωδης τις και ενυποστατος ων αυτος ειναι και\nθεος και λογος, πασαν δυναμιν ποιητικην εμπεριει ληφως, μαλλον δε αυτοδυναμις\nων και προς παν αγαθον την ορμην εχων και παν ο τι περ αν θελησηι κατεργαζο\nμενος τωι συνδρομον εχειν τηι βουλησει την δυναμιν, ου και θελημα και εργον εστιν\nη των οντων ζωη, παρ' ου και ο ανθρωπος εις το ζηιν παρηχθη, πασι τοις καλλιστοις\nθεο ειδως κεκοσμημενος. επειδη δε μονον αναλλοιωτον εστι κατα την φυσιν το μη\nδια κτισεως εχον την γενεσιν, τα δ' οσα παρα της ακτιστου φυσεως εκ του μη οντος\nμεν κατα φυσιν πραττοι, προς το κρειττον αυτοις της αλλοιωσεως εις αει\nγιγνομενης, ει δε παρατραπειη της ευθειας, της προς το εναντιον αυτα δια δεχομενης\nκινησεως· επει ουν εν τουτοις και ο ανθρωπος ην, ωι το τρεπτον της φυσεως προς το\nεναντιον παρω λισθεν, απαξ δε της των αγαθων αναχωρησεως δι' ακολουθου πασαν\nιδεαν κακων αντεισαγουσης, ως τηι μεν αποστροφηι της ζωης αντεισαχθηναι τον\nθανατον, τηι δε στερησει του φωτος επιγενεσθαι το σκοτος, τηι δε της αρετης απουσιαι\nτην κακιαν αντεισαχθηναι και πασηι τηι των αγαθων ιδεαι τον των εναντιων\nανταριθμηθηναι κατα λογον, τον εν τουτοις και τοις τοιουτοις εξ αβουλιας\nεμπεπτωκοτα· ουδε γαρ ην δυνατον εν φρονησει ειναι τον απεστραμμενον την\nφρονησιν και σοφον τι βουλευσασθαι τον της σοφιας αναχωρησαντα· δια τινος εδει\nπαλιν προς την εξ αρχης χαριν ανακληθηναι; τινι διεφερεν η του πεπτωκοτος\nανορθωσις, η του απολωλοτος ανα κλησις, η του πεπλανημενου χειραγωγια; τινι\nαλλωι η τωι κυριωι παντως της φυσεως; τωι γαρ εξ αρχης την ζωην δεδωκοτι μονωι\nδυνατον ην και πρεπον αμα και απολο μενην ανακαλεσασθαι. ο παρα του μυστηριου\nτης αλη θειας ακουομεν, θεον πεποιηκεναι κατ' αρχας τον ανθρωπον και σεσωκεναι\nδιαπεπτωκοτα μανθανοντες.\n\n9 Ἀλλα μεχρι μεν τουτων συνθησεται τυχον τωι λογωι ο προς το ακολουθον\nβλεπων δια το μη δοκειν εξω τι της θεοπρεπους εννοιας των ειρημενων ειναι· προς\nδε τα εφεξης ουχ ομοιως εξει, δι' ων μαλιστα το μυστηριον της αληθειας κρατυνεται·\nγενεσις ανθρωπινη και η εκ νηπιου προς τελειωσιν αυξησις, βρωσις τε και ποσις, και\nκοπος, και υπνος, και λυπη, και δακρυον, συκοφαντια τε και δικα στηριον, και\nσταυρος, και θανατος, και η εν μνημειωι θεσις· ταυτα γαρ συμπαραλαμβανομενα τωι\nμυστηριωι αμβλυνει πως των μικροψυχοτερων την πιστιν, ως μηδε το εφεξης των\nλεγομενων δια τα προειρημενα συμπαραδεχεσθαι. το γαρ θεοπρεπες της εκ νεκρων\nαναστασεως δια το περι τον θανατον απρεπες ου προσιενται. εγω δε προτερον οιμαι\nδειν μικρον της σαρκικης παχυτητος τον λογισμον αποστησαντας, αυτο το καλον εφ'\nεαυτου και το μη τοιουτον κατανοησαι, ποιοις γνωρισμασιν εκατερον τουτων\nκαταλαμβανεται. ουδενα γαρ αντερειν οιμαι των λελογισμενων, οτι εν κατα φυσιν\nμονον των παντων εστιν αισχρον το κατα κακιαν παθος, το δε κακιας εκτος παντος\nαισχους εστιν αλλοτριον· ωι δε μηδεν αισχρον καταμε μικται, τουτο παντως εν τηι\nτου καλου μοιραι καταλαμβα νεται, το δε αληθως καλον αμιγες εστι του εναντιου.\nπρεπει δε θεωι παν ο τι περ εν τηι του καλου θεωρειται χωραι. η τοινυν δειξατωσαν\nκακιαν ειναι την γεννησιν, την ανατροφην, την αυξησιν, την προς το τελειον της\nφυσεως προοδον, την του θανατου πειραν, την εκ του θανατου επανοδον· η ει εξω\nκακιας ειναι τα ειρημενα συντιθενται, ουδεν αισχρον ειναι το κακιας αλλοτριον εξ\nαναγκης ομολογησουσι. καλου δε παντως αναδεικνυμενου του πασης αισχροτητος\nκαι κακιας απηλλαγμενου, πως ουκ ελεεινοι της αλογιας οι το καλον μη πρεπειν επι\nθεου δογματιζοντες;\n10 Ἀλλα μικρον, φησι, και ευπεριγραπτον η ανθρω πινη φυσις, απειρον δε η\nθεοτης, και πως αν περιεληφθη τωι ατομωι το απειρον; και τις τουτο φησιν, οτι τηι\nπερι γραφηι της σαρκος καθαπερ αγγειωι τινι η απειρια της θεοτητος περιεληφθη;\nουδε γαρ επι της ημετερας ζωης εντος κατακλειεται των της σαρκος ορων η νοερα\nφυσις. αλλ' ο μεν ογκος του σωματος τοις οικειοις μερεσι περι γραφεται, η δε ψυχη\nτοις της διανοιας κινημασι πασηι κατ' εξουσιαν εφαπλουται τηι κτισει, και μεχρις\nουρανων ανιουσα, και των αβυσσων επιβατευουσα, και τωι πλατει της οικουμενης\nεπερχομενη, και προς τα καταχθονια δια της πολυπραγμοσυνης εισδυνουσα,\nπολλακις δε και των ουρανιων θαυματων εν περινοιαι γινεται, ουδεν βαρυνομενη τωι\nεφολκιωι του σωματος. ει δε ανθρωπου ψυχη κατα την της φυσεως αναγκην\nσαρκος την θεοτητα λεγειν εμπεριειργεσθαι και μη δια των χωρητων ημιν\nυποδειγματων στοχασμον τινα πρε ποντα περι της θειας οικονομιας λαβειν; ως γαρ\nτο πυρ επι της λαμπαδος οραται της υποκειμενης περιδεδραγ μενον υλης, και λογος\nμεν διακρινει το τε επι της υλης πυρ και την το πυρ εξαπτουσαν υλην, εργωι δε ουκ\nεστιν απ' αλληλων ταυτα διατεμοντας, εφ' εαυτης δειξαι την φλογα διεζευγμενην\nτης υλης, αλλ' εν τα συναμφοτερα γινεται, ουτω και επι τουτου· και μοι μηδεις το\nφθαρτικον του πυρος συμπαραλαμβανετω τωι υποδειγματι, αλλ' οσον ευπρεπες εστι\nμονον εν τηι εικονι δεξαμενος, το απεμφαινον αποποι εισθω· τον αυτον ουν τροπον,\nως ορωμεν και εξημμενην του υποκειμενου την φλογα και ουκ εναποκλειομενην τηι\nυληι, τι κωλυει θειας φυσεως ενωσιν τινα και προσεγγισμον κατα νοησαντας προς το\nανθρωπινον, την θεοπρεπη διανοιαν και εν τωι προσεγγισμωι διασωσασθαι, πασης\nπεριγραφης εκτος ειναι το θειον πιστευοντας, καν εν ανθρωπωι ηι;\n11 Ει δε ζητεις πως κατακιρναται θεοτης προς το αν θρωπινον, ωρα σοι προ\nτουτου ζητειν τι προς την σαρκα της ψυχης η συμφυια. ει δε της σης αγνοειται ψυχης\nτης σης καταληψεως· αλλ' ωσπερ ενταυθα και ετερον ειναι τι παρα το σωμα την\n\nψυχην πεπιστευ καμεν εκ του μονωθεισαν της ψυχης την σαρκα νεκραν τε και\nανενεργητον γινεσθαι, και τον της ενωσεως ουκ επι γινωσκομεν τροπον, ουτω κακει\nδιαφερειν μεν επι το μεγαλοπρεπεστερον την θειαν φυσιν προς την θνητην και\nεπικηρον ομολογουμεν, τον δε της ανακρασεως τροπον του θειου προς τον\nανθρωπον συνιδειν ου χωρουμεν. αλλα το μεν γεγενησθαι θεον εν ανθρωπου φυσει\nδια των ιστο ρουμενων θαυματων ουκ αμφιβαλλομεν, το δ' οπως, ως μειζον η κατα\nλογισμων εφοδον, διερευναιν παραιτουμεθα. ουδε γαρ πασαν την σωματικην τε και\nνοητην κτισιν παρα της ασωματου τε και ακτιστου φυσεως υποστηναι πιστευοντες,\nτο ποθεν η το πως τηι περι τουτων πιστει συνεξεταζομεν. αλλα το γεγενησθαι\nπαραδεχομενοι, απολυπραγμονητον τον τροπον της του παντος συστα σεως\nκαταλειπομεν, ως αρρητον πανταπασιν οντα και ανερμηνευτον.\n12 Του δε θεον εν σαρκι πεφανερωσθαι ημιν ο τας αποδειξεις επιζητων προς\nτας ενεργειας βλεπετω. και γαρ του ολως ειναι θεον ουκ αν τις ετεραν αποδειξιν\nεχοι, πλην της δι' αυτων των ενεργειων μαρτυριας. ωσπερ τοινυν εις το παν\nαφορωντες, και τας κατα τον κοσμον οικονομιας επισκοπουντες και τας ευεργεσιας\nτας θεοθεν κατα την ζωην ημων ενεργουμενας, υπερκεισθαι τινα δυναμιν ποιη\nτικην των γιγνομενων και συντηρητικην των οντων καταλαμβανομεν, ουτως και\nεπι του δια σαρκος ημιν φανερωθεντος θεου ικανην αποδειξιν της επιφανειας της\nεργοις, δι' ων η θεια χαρακτηρι ζεται φυσις, κατανοησαντες. θεου το ζωοποιειν τους\nαν θρωπους, θεου το συντηρειν δια προνοιας τα οντα, θεου το βρωσιν και ποσιν τοις\nδια σαρκος την ζωην ειληχοσι χαριζεσθαι, θεου το ευεργετειν τον δεομενον, θεου το\nπαρα τραπεισαν εξ ασθενειας την φυσιν παλιν δι' υγειας προς εαυτην επαναγειν,\nθεου το πασης επιστατειν ομοιοτροπως της κτισεως, γης, θαλασσης, αερος, και των\nυπερ τον αερα τοπων, θεου το προς παντα διαρκη την δυναμιν εχειν και προ γε\nπαντων το θανατου και φθορας ειναι κρειττονα. ει μεν ουν τινος τουτων και των\nτοιουτων ελλιπης ην η περι αυτον ιστορια, εικοτως το μυστηριον ημων οι εξω της\nπιστεως παρεγραφοντο· ει δε δι' ων νοειται θεος, παντα εν τοις περι αυτου\nδιηγημασι καθοραται, τι το εμποδιζον τηι πιστει;\n13 Ἀλλα, φησι, γεννησις τε και θανατος ιδιον της σαρκικης εστι φυσεως.\nφημι καγω. αλλα το προ της γεν νησεως και το μετα τον θανατον την της φυσεως\nημων εκ φευγει κοινοτητα. εις γαρ εκατερα της ανθρωπινης ζωης τα περατα\nβλεποντες, ισμεν και οθεν αρχομεθα και εις τι καταληγομεν. εκ παθους γαρ\nαρξαμενος του ειναι ο ανθρωπος παθει συναπαρτιζεται. εκει δε ουτε η γεν νησις απο\nπαθους ηρξατο, ουτε ο θανατος εις παθος κατεληξεν· ουτε γαρ της γεννησεως ηδονη\nαπιστιαι· ομολογεις γαρ παντως δι' ων υπερ πιστιν ηγηι το λεγομενον, υπερ την φυσιν\nειναι τα θαυματα. αυτο ουν τουτο της θεοτητος εστω σοι του φανεντος αποδειξις, το\nμη δια των κατα φυσιν προιεναι το κηρυγμα. ει γαρ εντος ην των της φυσεως ορων\nτα περι του Χριστου διηγηματα, που το θειον; ει δε υπερ βαινει την φυσιν ο λογος, εν\nοις απιστεις, εν τουτοις εστιν η αποδειξις του θεον ειναι τον κηρυσσομενον.\nανθρωπος μεν γαρ εκ συνδυασμου τικτεται και μετα θανατον εν διαφθοραι γινεται. ει\nταυτα περιειχε το κηρυγμα, ουκ αν θεον ειναι παντως ωιηθης τον εν τοις ιδιωμασι\nτης φυσεως ημων μαρτυρουμενον. επει δε γεγενησθαι μεν αυτον ακουεις,\nεκβεβηκεναι δε της φυσεως ημων την κοινο τητα τωι τε της γενεσεως τροπωι και τωι\nανεπιδεκτωι της εις φθοραν αλλοιωσεως, καλως αν εχοι κατα το ακολουθον επι το\nετερον τηι απιστιαι χρησασθαι, εις το μη ανθρωπον αυτον ενα των εν τηι φυσει\nδεικνυμενων οιεσθαι. αναγκη γαρ πασα τον μη πιστευοντα τον τοιουτον ανθρωπον\nειναι εις την περι του θεον αυτον ειναι πιστιν εναχθηναι. ο γαρ γεγεννησθαι αυτον\n\nιστορησας και το εκ παρθενου γεγεν νησθαι συνδιηγησατο. ει ουν πιστον εστι δια\nτων ειρη μενων το γεγεννησθαι αυτον, δια των αυτων τουτων παντως ουδε το\nουτως αυτον γεγεννησθαι απιθανον. ο γαρ την γεννησιν ειπων και το εκ παρθενιας\nπροσε θηκεν· και ο του θανατου μνησθεις και την αναστασιν τωι θανατωι\nπροσεμαρτυρησεν. ει ουν αφ' ων ακουεις και τεθναναι και γεγεννησθαι διδως, εκ\nτων αυτων δωσεις παντως και το εξω παθους ειναι και την γεννησιν αυτου και τον\nθανατον. αλλα μην ταυτα μειζω της φυσεως. ουκουν ουδε εκεινος παντως εντος της\nφυσεως ο εν τοις υπερ την φυσιν γεγενησθαι αποδεικνυμενος.\n14 Τις ουν αιτια, φησι, του προς την ταπεινοτητα ταυτην καταβηναι το θειον,\nως αμφιβολον ειναι την πιστιν, ει θεος, το αχωρητον και ακατανοητον και\nανεκλαλητον πραγμα, το υπερ πασαν δοξαν και πασαν μεγαλειοτητα, τωι λυθρωι της\nανθρωπινης φυσεως καταμιγνυται, ως και τας υψηλας ενεργειας αυτου τηι προς το\nταπεινον επιμιξιαι συνευτελιζεσθαι.\n15 Ουκ απορουμεν και προς τουτο θεοπρεπους αποκρισεως. ζητεις την αιτιαν\nτου γενεσθαι θεον εν ανθρωποις; εαν αφεληις του βιου τας θεοθεν γινομενας\nευεργεσιας, εκ ποιων επιγνωσηι το θειον ουκ αν ειπειν εχοις. αφ' ων γαρ ευ\nπασχομεν, απο τουτων τον ευ εργετην επιγινωσκομεν· προς γαρ τα γινομενα\nβλεποντες, δια τουτων την του ενεργουντος αναλογιζομεθα φυσιν. ει ουν ιδιον\nγνωρισμα της θειας φυσεως η φιλανθρωπια, εχεις ον επεζητησας λογον, εχεις την\nαιτιαν της εν ανθρωποις του θεου παρουσιας. εδειτο γαρ του ιατρευοντος η φυσις\nημων ασθενησασα, εδειτο του ανορθουντος ο εν τωι πτω ματι ανθρωπος, εδειτο του\nζωοποιουντος ο αφαμαρτων της ζωης, εδειτο του προς το αγαθον επαναγοντος ο\nαπορρυεις της του αγαθου μετουσιας, εχρηιζε της του φωτος παρου σιας ο\nκαθειργμενος τωι σκοτωι, επεζητει τον λυτρωτην ο αιχμαλωτος, τον συναγωνιστην ο\nδεσμωτης, τον ελευθε ρωτην ο τωι ζυγωι της δουλειας κατεχομενος. αρα μικρα ταυτα\nκαι αναξια τον θεον δυσωπησαι προς επισκεψιν της ανθρωπινης φυσεως καταβηναι,\nουτως ελεεινως και αθλιως της ανθρωποτητος διακειμενης; αλλ' εξην, φησι, και\nευεργετηθηναι τον ανθρωπον και εν απαθειαι τον θεον διαμειναι. ο γαρ τωι\nβουληματι το παν συστησαμενος και το μη ον υποστησας εν μονηι τηι ορμηι του\nθεληματος, τι ουχι και τον ανθρωπον δι' αυθεντικης τινος και θεικης εξουσιας της\nεναντιας δυναμεως αποσπασας προς την εξ αρχης αγει καταστασιν, ει τουτο φιλον\nαυτωι· αλλα μακρας περιερχεται περιοδους, σωματος υπερχομενος φυσιν, και δια\nγεννησεως παριων εις τον βιον, και πασαν ακολουθως ηλικιαν διεξιων, ειτα\nθανατου γευομενος, και ουτως δια της του ιδιου σωματος αναστασεως τον σκοπον\nανυων, ως ουκ εξον αυτωι μενοντι επι του υψους της θεικης δοξης, δια\nπροσταγματος σωσαι τον ανθρωπον, τας δε τοιαυτας περι οδους χαιρειν εασαι;\nουκουν αναγκη και ταις τοιαυταις των αντιθεσεων αντικαταστηναι παρ' ημων την\nαληθειαν, ως αν δια μηδενος η πιστις κωλυοιτο των εξεταστικως ζητουντων του\nμυστηριου τον λογον. πρωτον μεν ουν, οπερ και εν τοις φθασασιν ηδη μετριως\nσκοτος και θανατος τηι ζωηι, ουτω τηι αρετηι η κακια δηλον οτι, και ουδεν παρα\nταυτην ετερον. καθαπερ γαρ πολλων οντων των εν τηι κτισει θεωρουμενων ουδεν\nαλλο προς το φως η την ζωην την αντιδιαιρεσιν εχει, ου λιθος, ου ξυλον, ουχ υδωρ,\nουκ ανθρωπος, ουκ αλλο τι των οντων ουδεν, πλην ιδιως τα κατα το εναντιον\nνοουμενα, οιον σκοτος και θανατος· ουτω και επι της αρετης ουκ αν τις κτισιν τινα\nκατα το εναντιον αυτηι νοεισθαι λεγοι, πλην το κατα κακιαν νοημα. ουκουν ει μεν εν\nκακιαι γεγενησθαι το θειον ο ημετερος επρεσβευε λογος, καιρον ειχεν ο αντι λεγων\nκατατρεχειν ημων της πιστεως, ως αναρμοστα τε και απεμφαινοντα περι της θειας\nφυσεως δογματιζοντων· ου γαρ δη θεμιτον ην αυτοσοφιαν και αγαθοτητα και\n\nαφθαρσιαν, και ει τι υψηλον εστι νοημα τε και ονομα, προς το εναντιον\nμεταπεπτωκεναι λεγειν. ει ουν θεος μεν η αληθης αρετη, φυσις δε τις ουκ\nαντιδιαιρειται τηι αρετηι, αλλα κακια, θεος δε ουκ εν κακιαι, αλλ' εν ανθρωπου\nγινεται φυσει, μονον δε απρεπες και αισχρον το κατα κακιαν παθος, εν ωι ουτε\nανθρωπινης αψασθαι φυσεως, ουδεμιας εναντιοτητος ως προς τον της αρετης λογον\nεν τηι κατασκευηι του ανθρωπου θεωρουμενης; ουτε γαρ το λογικον, ουτε το\nδιανοητικον, ουτε το επιστημης δεκτικον, ουτε αλλο τι τοιουτον, ο της ανθρωπινης\nιδιον ουσιας εστι, τωι λογωι της αρετης ηναντιωται.\n16 Ἀλλ' αυτη, φησιν, η τροπη του ημετερου σωματος παθος εστιν. ο δε εν\nτουτωι γεγονως εν παθει γινεται· απαθες δε το θειον. ουκουν αλλοτρια περι θεου η\nυπο ληψις, ειπερ τον απαθη κατα την φυσιν προς κοινωνιαν παθους ελθειν\nδιοριζονται. αλλα και προς ταυτα παλιν τωι αυτωι λογωι χρησομεθα, οτι το παθος το\nμεν κυριως, το δε εκ καταχρησεως λεγεται. το μεν ουν προαιρεσεως απτομενον και\nπρος κακιαν απο της αρετης μεταστρεφον αληθως παθος εστι, το δ' οσον εν τηι φυσει\nαν μαλλον η παθος προσαγορευοιτο, οιον η γεννησις, η αυξησις, η δια του επιρρυτου\nτε και απορρυτου της τροφης του υποκειμενου διαμονη, η των στοιχειων περι το\nσωμα συνδρομη, η του συντεθεντος παλιν διαλυσις τε και προς τα συγγενη\nμεταχωρησις. τινος ουν λεγει το μυσ τηριον ημων ηφθαι το θειον; του κυριως\nλεγομενου παθους, οπερ κακια εστιν, η του κατα την φυσιν κινηματος; ει μεν γαρ εν\nτοις απηγορευμενοις γεγενησθαι το θειον ο λογος διισχυριζετο, φευγειν εδει την\nατοπιαν του δογματος, ως ουδεν υγιες περι της θειας φυσεως διεξιοντος· ει δε της\nφυσεως ημων αυτον εφηφθαι λεγει, ης και η πρωτη γενεσις τε και υποστασις παρ'\nαυτου την αρχην εσχε, που της θεωι πρεπουσης εννοιας διαμαρτανει το κηρυγμα,\nμηδεμιας πα θητικης διαθεσεως εν ταις περι θεου υποληψεσι τηι πιστει συνεισιουσης;\nουδε γαρ τον ιατρον εν παθει γινεσθαι λεγομεν, οταν θεραπευηι τον εν παθει\nγινομενον· αλλα καν προσαψηται του αρρωστηματος, εξω παθους ο θεραπευτης\nδιαμενει. ει η γενεσις αυτη καθ' εαυτην παθος ουκ εστιν, ουδ' αν την ζωην τις παθος\nπροσαγορευσειεν, αλλα το καθ' ηδονην παθος της ανθρωπινης καθηγειται γενεσεως,\nκαι η προς κακιαν των ζωντων ορμη, τουτο της φυσεως ημων εστιν αρρωστημα·\nαλλα μην αμφοτερων αυτον καθαρευειν φησι το μυστηριον· ει ουν ηδονης μεν η\nγενεσις ηλλοτριωται, κακιας δε η ζωη, ποιον υπολει πεται παθος, ου τον θεον\nκεκοινωνηκεναι φησι το της ευσεβειας μυστηριον; ει δε την του σωματος και της\nαμφοτερων ουτω κατονομασαι. ει γαρ ο χωρισμος των συνημμενων παθος εστι, και\nη συναφεια των διεστωτων παθος αν ειη· κινησις γαρ τις εστιν εν τε τηι συγκρισει\nτων διεστωτων και εν τηι δια κρισει των συμπεπλεγμενων η ηνωμενων. οπερ τοινυν\nη τελευταια κινησις ονομαζεται, τουτο προσηκει καλεισθαι και την προαγουσαν. ει\nδε η πρωτη κινησις, ην γενεσιν ονομαζομεν, παθος ουκ εστιν, ουδ' αν η δευτερα\nκινησις, ην θανατον ονομαζομεν, παθος αν κατα το ακολουθον λεγοιτο, καθ' ην η\nσυνδρομη του σωματος και της ψυχης δια κρινεται. τον δε θεον φαμεν εν εκατεραι\nγεγενησθαι τηι της φυσεως ημων κινησει, δι' ης η τε ψυχη προς το σωμα συντρεχει,\nτο τε σωμα της ψυχης διακρινεται· κατα μιχθεντα δε προς εκατερον τουτων, προς τε\nτο αισθητον φημι και το νοερον του ανθρωπινου συγκριματος, δια της αρρητου\nεκεινης και ανεκφραστου συνανακρασεως τουτο οικονομησασθαι, το των απαξ\nενωθεντων, ψυχης λεγω και σωματος, και εις αει διαμειναι την ενωσιν. της γαρ\nφυσεως ημων δια της ιδιας ακολουθιας και εν εκεινωι προς δια κρισιν του σωματος\nκαι της ψυχης κινηθεισης, παλιν συνηψε τα διακριθεντα, καθαπερ τινι κολληι, τηι\n\nθειαι λεγω δυναμει, προς την αρρηκτον ενωσιν το διασχισθεν συναρ μοσας. και τουτο\nεστιν η αναστασις, η των συνεζευγμενων μετα την διαλυσιν επανοδος εις αδιαλυτον\nενωσιν, αλληλοις συμφυομενων, ως αν η πρωτη περι το ανθρωπινον χαρις\nανακληθειη, και παλιν επι την αιδιον επανελθοιμεν ζωην, της εμμιχθεισης τηι φυσει\nκακιας δια της διαλυσεως ημων εκρυεισης, οιον επι του υγρου συμβαινει,\nπεριτρυφθεντος αυτωι του αγγειου, σκεδαννυμενου τε και αφανιζομενου, μηδενος\nοντος του περιστεγοντος. καθαπερ δε η αρχη του θανατου εν ενι γενομενη πασηι\nσυνδιεξηλθε τηι ανθρωπινηι φυσει, κατα τον αυτον τροπον και η αρχη της\nαναστασεως δι' ενος επι πασαν διατεινει την ανθρωποτητα. ο γαρ την αναληφθεισαν\nπαρ' εαυτου ψυχην παλιν ενωσας τωι οικειωι σωματι δια της δυναμεως εαυτου της\nλογωι την νοεραν ουσιαν τηι αισθητηι συγκατεμιξεν, της αρχης κατα το ακολουθον\nεπι το περας ευοδουμενης. εν γαρ τωι αναληφθεντι παρ' αυτου ανθρωπωι παλιν μετα\nτην διαλυσιν προς το σωμα της ψυχης επανελ θουσης, οιον απο τινος αρχης εις\nπασαν την ανθρωπινην φυσιν τηι δυναμει κατα το ισον η του διακριθεντος ενωσις\nδιαβαινει. και τουτο εστι το μυστηριον της του θεου περι τον θανατον οικονομιας\nκαι της εκ νεκρων αναστασεως, το διαλυθηναι μεν τωι θανατωι του σωματος την\nψυχην κατα την αναγκαιαν της φυσεως ακολουθιαν μη κωλυσαι, εις αλληλα δε\nπαλιν επαναγαγειν δια της αναστασεως, ως αν αυτος γενοιτο μεθοριον αμφοτερων,\nθανατου τε και ζωης, εν εαυτωι μεν στησας διαιρουμενην τωι θανατωι την φυσιν,\nαυτος δε γενομενος αρχη της των διηιρημενων ενωσεως.\nισχυροποιεισθαι δε μαλλον εκ των ειρημενων το παρα των απιστων ημιν\nπροφερομενον. ει γαρ τοσαυτη δυναμις εστιν εν αυτωι, οσην ο λογος επεδειξεν, ως\nθανατου τε καθαιρεσιν και ζωης εισοδον επ' αυτωι ειναι, τι ουχι θεληματι μονωι το\nκατα γνωμην ποιει, αλλ' εκ περιοδου την σωτηριαν ημων κατεργαζεται, τικτομενος\nτε και τρεφομενος, και τηι του θανατου πειραι σωζων τον ανθρωπον, εξον μητε εν\nτουτοις γενεσθαι και ημας περισωσασθαι; προς δε τον τοιουτον λογον ικανον μεν ην\nπρος τους ευγνωμονας τοσου τον ειπειν, οτι και τοις ιατροις ου νομοθετουσι τον\nτροπον της επιμελειας οι καμνοντες, ουδε περι του της θεραπειας ειδους προς τους\nευεργετας αμφισβητουσι, δια τι προσ ηψατο του πονουντος μερους ο θεραπευων και\nτοδε τι προς την του κακου λυσιν επενοησεν, ετερον δεον, αλλα προς το περας\nορωντες της ευεργεσιας εν ευχαριστιαι την ευ ποιιαν εδεξαντο. αλλ' επειδη, καθως\nφησιν η προφητεια, το πληθος της χρηστοτητος του θεου κεκρυμμενην εχει την\nωφελειαν και ουπω δια του παροντος βιου τηλαυγως καθοραται· η γαρ αν περιηιρητο\nπασα των απιστων αν τιρρησις, ει το προσδοκωμενον εν οφθαλμοις ην· νυνι δε\nαναμενει τους επερχομενους αιωνας, ωστε εν αυτοις απο καλυφθηναι τα νυν δια της\nπιστεως μονης ορωμενα· αναγ καιον αν ειη λογισμοις τισι κατα το εγχωρουν και\nτων επιζητουμενων εξευρειν την λυσιν τοις προλαβουσι συμ βαινουσαν.\n18 Και τοι περιττον ισως εστι θεον επιδεδημηκεναι 18 τωι βιωι πιστευσαντας\nδιαβαλλειν την παρουσιαν, ως ουκ εν σοφιαι τινι και λογωι γενομενην τωι κρειττονι.\nτοις γαρ μη λιαν αντιμαχομενοις προς την αληθειαν ου μικρα της θειας επιδημιας\nαποδειξις η και προ της μελλουσης ζωης εν τωι παροντι βιωι φανερωθεισα, η δια των\nμερος της οικουμενης η των δαιμονων απατη, δια της ειδωλομανιας της ζωης των\nην, το θεραπευειν δια των ειδωλων τους δαιμονας εν ταις ζωοθυσιαις και τοις\nεπιβωμιοις μιασμασιν; αφ' ου δε, καθως φησιν ο αποστολος, επεφανη η χαρις του\nθεου η σωτηριος πασιν ανθρωποις, δια της ανθρωπινης επιδημη σασα φυσεως, παντα\n\nκαπνου δικην εις το μη ον μετεχω ρησεν, ωστε παυσασθαι μεν τας των χρηστηριων\nτε και μαντειων μανιας, αναιρεθηναι δε τας ετησιους πομπας και τα δι' αιματων εν\nταις εκατομβαις μολυσματα, εν δε τοις πολλοις των εθνων αφανισθηναι καθ' ολου\nβωμους και προπυλαια και τεμενη και αφιδρυματα και οσα αλλα τοις θεραπευταις\nτων δαιμονων επι απατηι σφων αυτων και των εντυγχανοντων επετηδευετο, ως εν\nπολλοις των τοπων μηδε, ει γεγονε ταυτα ποτε, μνημονευεσθαι, αντεγερθηναι δε\nκατα πασαν την οικουμενην επι τωι του Χριστου ονοματι ναους τε και θυσιαστηρια\nκαι την σεμνην τε και αναιμακτον ιερωσυνην και την υψηλην φιλοσοφιαν, εργωι\nμαλλον η λογωι κατορθουμενην, και της σωματικης ζωης την υπεροψιαν και του\nθανατου την καταφρονησιν, ην οι μεταστηναι της πιστεως παρα των τυραννων\nαικιας, και την επι θανατωι ψηφον, ουκ αν υπο σταντες δηλαδη ταυτα, μη σαφη τε\nκαι αναμφιβολον της θειας επιδημιας εχοντες την αποδειξιν. το δε αυτο τουτο και\nπρος τους Ἰουδαιους ικανον εστι σημειον ειπειν του παρειναι τον παρ' αυτων\nαπιστουμενον. μεχρι μεν γαρ της του Χριστου θεοφανειας λαμπρα παρ' αυτοις ην τα\nεν Ἱεροσολυμοις βασιλεια, ο διωνυμος εκεινος ναος, αι νενο μισμεναι δι' ετους\nεπισταμενοις διηιρηται, μεχρι τοτε κατα την εξ αρχης νομισθεισαν αυτοις της\nευσεβειας θρησκειαν ακωλυτα ην. επει δε ειδον τον προσδοκωμενον, ον δια των\nπροφητων τε και του νομου προεδιδαχθησαν, και προτιμοτεραν εποιησαντο της εις\nτον φανεντα πιστεως την λοιπον εσφαλμενην εκεινην δεισιδαι μονιαν, ην κακως\nεκλαβοντες, τα του νομου ρηματα διε φυλασσον, συνηθειαι μαλλον η διανοιαι\nδουλευοντες, ουτε την επιφανεισαν εδεξαντο χαριν, και τα σεμνα της παρ' αυτοις\nθρησκειας εν διηγημασι ψιλοις υπολειπεται, του ναου μεν ουδε εξ ιχνων ετι\nγινωσκομενου, της δε λαμπρας εκεινης πολεως εν ερειπιοις υπολειφθεισης, μειναι\nδε τοις Ἰουδαιοις των κατα το αρχαιον νενομισμενων μηδεν, αλλα και αυτον τον\nσεβασμιον αυτοις εν Ἱεροσολυμοις τοπον αβατον προσταγματι των δυναστευοντων\nγενεσθαι.\nεχοι περι των ανθυπενεχθεντων ημιν ιδιαι τον λογον διαλαβειν, οτου χαριν η θεια\nφυσις προς την ημετεραν συμπλεκεται, δι' εαυτης σωζουσα το ανθρωπινον, ου δια\nπροσταγματος κατεργαζο μενη το κατα προθεσιν. τις ουν αν γενοιτο ημιν αρχη προς\nτον προκειμενον σκοπον ακολουθως χειραγωγουσα τον λογον; τις αλλη η το τας\nευσεβεις περι του θεου υποληψεις επι κεφαλαιων διεξελθειν;\nθειον, αλλα και δικαιον και αγαθον και σοφον και παν ο τι προς το κρειττον την\nδιανοιαν φερει. ακολουθον τοινυν επι της παρουσης οικονομιας μη το μεν τι\nβουλεσθαι των τωι θεωι πρεποντων επιφαινεσθαι τοις γεγενημενοις, το δε μη\nπαρειναι· καθ' ολου γαρ ουδεν εφ' εαυτου των υψηλων τουτων ονοματων\nδιεζευγμενον των αλλων αρετη κατα μονας εστιν· ουτε το αγαθον αληθως εστιν\nαγαθον, μη μετα του δικαιου τε και σοφου και του δυνατου τεταγμενον· το γαρ\nαδικον η ασοφον η αδυνατον αγαθον ουκ εστιν· ουτε η δυναμις του δικαιου τε και\nσοφου κεχωρισμενη εν αρετηι θεωρειται· θηριωδες γαρ εστι το τοιουτον και\nτυραννικον της δυναμεως ειδος. ωσ αυτως δε και τα λοιπα, ει εξω του δικαιου το\nσοφον φεροιτο, η το δικαιον, ει μη μετα του δυνατου τε και του αγαθου θεωροιτο,\nκακιαν αν τις μαλλον κυριως τα τοιαυτα κατονομασειεν· το γαρ ελλιπες του\nκρειττονος πως αν τις εν αγαθοις αριθμησειεν; ει δε παντα προσηκει συνδραμειν εν\nταις περι θεου δοξαις, σκοπησωμεν ει τινος η κατα ανθρωπον οικονομια λειπεται\n\nτων θεοπρεπων υποληψεων. ζητουμεν παντως επι του θεου της αγαθοτητος τα\nσημεια. και τις αν γενοιτο φανερωτερα του αγαθου μαρτυρια η το μεταποιηθηναι\nαυτον του προς το εναντιον αυτομολησαντος, μηδε συνδιατεθηναι τωι ευμεταβλητωι\nτης ανθρωπινης προ αιρεσεως την παγιαν εν τωι αγαθωι και αμεταβλητον φυσιν; ου\nγαρ αν ηλθεν εις το σωσαι ημας, καθως φησιν ο ∆αβιδ, μη αγαθοτητος την τοιαυτην\nπροθεσιν εμποιουσης. αλλ' ουδεν αν ωνησε το αγαθον της προθεσεως, μη σοφιας\nενεργον την φιλανθρωπιαν ποιουσης. και γαρ επι των αρρωστως διακειμενων\nπολλοι μεν ισως οι βουλομενοι μη εν κακοις ειναι τον κειμενον, μονοι δε την\nαγαθην υπερ των καμνοντων προαιρεσιν εις περας αγουσιν, οις τεχνικη τις δυναμις\nενεργει προς την του καμνοντος ιασιν. ουκουν την σοφιαν δει συνεζευχθαι παντως\nτηι αγαθοτητι. πως τοινυν εν τοις γεγενημενοις το σοφον τωι αγαθωι συνθεω ρειται;\nοτι ου γυμνον το κατα προθεσιν αγαθον εστιν ιδειν. πως γαρ αν φανειη η προθεσις,\nμη δια των γιγνομενων φανερουμενη; τα δε πεπραγμενα ειρμωι τινι και ταξει δι'\nακολουθου προιοντα το σοφον τε και τεχνικον της οικο νομιας του θεου\nδιαδεικνυσιν. επει δε, καθως εν τοις φθασασιν ειρηται, παντως τωι δικαιωι το σοφον\nαγαθον ειναι, καλως αν εχοι και επι του λογου της κατα ανθρωπον οικονομιας τα\nδυο μετ' αλληλων κατα νοησαι, το σοφον φημι και το δικαιον.\n21 Τις ουν η δικαιοσυνη; μεμνημεθα παντως των κατα το ακολουθον εν τοις\nπρωτοις του λογου διηιρημενων οτι μιμημα της θειας φυσεως κατεσκευασθη ο\nανθρωπος, τοις τε λοιποις των αγαθων και τωι αυτεξουσιωι της προαιρεσεως την\nπρος το θειον διασωζων ομοιωσιν, τρεπ της δε φυσεως ων κατ' αναγκην· ου γαρ\nενεδεχετο τον εξ αλλοιωσεως την αρχην του ειναι σχοντα μη τρεπτον ειναι παντως·\nη γαρ εκ του μη οντος εις το ειναι παροδος αλλοιωσις τις εστι, της ανυπαρξιας κατα\nθειαν δυναμιν εις ουσιαν μεθισταμενης, και αλλως δε της τροπης αναγκαιως εν τωι\nανθρωπωι θεωρουμενης, επειδη μιμημα της θειας φυσεως ο ανθρωπος ην· το δε\nαφωμοιωται. εν τουτωι τοινυν της ετεροτητος του κατ' εικονα γενομενου προς το\nαρχετυπον ουσης, εν τωι το μεν ατρεπτον ειναι τηι φυσει, το δε μη ουτως εχειν, αλλα\nδι' αλλοιωσεως μεν υποστηναι κατα τον αποδο θεντα λογον, αλλοιουμενον δε μη\nπαντως εν τωι ειναι μενειν· η δε αλλοιωσις κινησις τις εστιν εις ετερον απο του εν ωι\nεστιν εις αει προιουσα· δυο δε της τοιαυτης ειδη κινησεως· το μεν προς το αγαθον αει\nγιγνομενον, εν ωι η προοδος στασιν ουκ εχει, διοτι περας ουδεν του διεξο δευομενου\nκαταλαμβανεται· το δε προς το εναντιον, ου η υποστασις εν τωι μη υφεσταναι εστιν·\nη γαρ του αγαθου εναντιωσις, καθως εν τοις εμπροσθεν ειρηται, τοιουτον τινα νουν\nκατα την αντιδιαστολην εχει, καθαπερ φαμεν τωι μη οντι το ον αντιδιαιρεισθαι και\nτηι ανυπαρξιαι την υπαρξιν· επειδη τοινυν κατα την τρεπτην τε και αλλοι ωτην\nορμην τε και κινησιν ουκ ενδεχεται την φυσιν εφ' εαυτης μενειν ακινητον, αλλ' επι\nτι παντως η προαιρεσις ιεται, της προς το καλον επιθυμιας αυτην φυσικως εφελ\nκομενης εις κινησιν· καλον δε το μεν τι αληθως κατα την φυσιν εστι, το δε ου\nτοιουτον, αλλ' επηνθισμενον τινι καλου φαντασιαι· κριτηριον δε τουτων εστιν ο\nνους, ενδοθεν ημιν ενιδρυμενος, εν ωι κινδυνευεται η το επιτυχειν του οντως καλου,\nη το παρατραπεντας αυτου δια τινος της κατα το φαινομενον απατης επι το εναντιον\nημας απορρυηναι, οιον τι παθειν ο εξωθεν μυθος φησιν απιδουσαν εν τωι υδατι την\nκυνα προς την σκιαν ου δια στοματος εφερε, μεθειναι μεν την αληθη τροφην, περι\nχανουσαν δε το της τροφης ειδωλον εν λιμωι γενεσθαι· επει ουν της προς το οντως\nαγαθον επιθυμιας δια ψευσθεις ο νους προς το μη ον παρηνεχθη, δι' απατης του της\nκακιας συμβουλου τε και ευρετου καλον αναπει σθεις ειναι το τωι καλωι εναντιον· ου\nγαρ αν ενηργησεν η απατη, μη δελεατος δικην τωι της κακιας αγκιστρωι της του\n\nτου ανθρωπου του εαυτον δι' ηδονης τωι εχθρωι της ζωης υποζευξαντος, παντα μοι\nκατα ταυτον αναζητει τα ταις θειαις υπολη ψεσι πρεποντα, το αγαθον, το σοφον, το\nδικαιον, το δυνατον, το αφθαρτον και ει τι της του κρειττονος σημασιας εστιν.\nουκουν ως αγαθος οικτον λαμβανει του διαπεπτωκοτος, ως σοφος ουκ αγνοει τον\nτροπον της ανακλησεως. σοφιας δ' αν ειη και η του δικαιου κρισις· ου γαρ αν τις\nαφροσυνηι την αληθη δικαιοσυνην προσαψειεν.\n22 Τι ουν εν τουτοις το δικαιον; το μη τυραννικηι τινι χρησασθαι κατα του\nκατεχοντος ημας αυθεντιαι, μηδε τωι περιοντι της δυναμεως αποσπασαντα του κρα\nτον ανθρωπον. καθαπερ γαρ οι χρηματων την εαυτων ελευθεριαν αποδομενοι\nδουλοι των ωνησαμενων εισιν, αυτοι πρατηρες εαυτων κατα σταντες, και ουτε\nευπατριδαι τινες ωσιν οι προς την συμφοραν ταυτην αυτομολη σαντες· ει δε τις\nκηδομενος του απεμποληθεντος βιαι κατα του ωνησαμενου χρωιτο, αδικος ειναι δοξει\nτον νομωι κτηθεντα τυραννικως εξαιρουμενος· εξωνεισθαι δε παλιν ει βουλοιτο τον\nτοιουτον, ουδεις ο κωλυων νομος εστι· κατα τον αυτον τροπον εκουσιως ημων\nεαυτους απεμπολησαντων εδει παρα του δι' αγαθοτητα παλιν ημας εις ελευθεριαν\nεξαιρουμενου μη τον τυραννικον, αλλα τον δικαιον τροπον επινοηθηναι της\nανακλησεως. ουτος δε εστι τις το επι τωι κρατουντι ποιησασθαι παν οπερ αν εθελοι\nλυτρον αντι του κατεχομενου λαβειν.\n23 Τι τοινυν εικος ην μαλλον τον κρατουντα λαβειν ελεσθαι; δυνατον εστι δι'\nακολουθου στοχασμον τινα της επιθυμιας αυτου λαβειν, ει τα προδηλα γενοιτο ημιν\nτων ζητουμενων τεκμηρια. ο τοινυν κατα τον εν αρχηι του συγγραμματος\nπροαποδοθεντα λογον τωι προς τον ευημερουντα φθονωι προς μεν το αγαθον\nεπιμυσας, τον δε της κακιας ζοφον εν εαυτωι γεννησας, αρχην δε της προς τα χειρω\nροπης και υποθεσιν και οιονει μητερα της λοιπης κακιας την φιλαρχιαν νοσησας,\nτινος αν αντηλλαξατο τον κατεχομενον, ει μη δηλαδη του υψηλο τερου και μειζονος\nανταλλαγματος, ως αν μαλλον εαυτου το κατα τον τυφον θρεψειεν παθος, τα μειζω\nτων ελατ τονων διαμειβομενος; αλλα μην εν τοις απ' αιωνος ιστορουμενοις, εν\nουδενι συνεγνωκει τοιουτον ουδεν, οια καθεωρα περι τον τοτε φαινομενον,\nκυοφοριαν ασυν δυαστον, και γεννησιν αφθορον, και θηλην εκ παρθενιας, και\nανωθεν επιμαρτυρουσας τωι υπερφυει της αξιας εκ των αορατων φωνας, και των της\nφυσεως αρρωστηματων διορθωσιν απραγματευτον τινα και ψιλην, εν ρηματι μονωι\nκαι ορμηι του θεληματος παρ' αυτου γινομενην, την τε των τεθνηκοτων επι τον βιον\nαναλυσιν, και την των καταδικων αναρρυσιν, και τον κατα των δαιμονων φοβον,\nκαι των κατα τον αερα παθων την εξουσιαν, και την δια θαλασσης πορειαν, ου\nδιαχωρουντος εφ' εκατερα του πελαγους, και τον πυθμενα γυμνουντος τοις\nπαροδευουσι κατα την επι Μωσεως θαυματουργιαν, αλλ' ανω της επιφανειας του\nυδατος υποχερσουμενης τηι βασει, και δια τινος ασφαλους αντιτυπιας υπερειδουσης\nτο ιχνος, την τε της τροφης υπεροψιαν εφ' οσον βουλοιτο, και τας εν ερημιαι\nδαψιλεις εστιασεις των εν πολλαις χιλι ασιν ευωχουμενων, οις ουτε ουρανος\nεπερρει το μαννα, ουτε η γη κατα την ιδιαν αυτης φυσιν σιτοποιουσα την χρειαν\nεπληρου, αλλ' εκ των αρρητων ταμειων της θειας δυναμεως η φιλοτιμια προηιει,\nετοιμος αρτος ταις χερσι των διακονουντων εγγεωργουμενος και δια του κορου των\nεσθιοντων πλειων γιγνομενος, η τε δια των ιχθυων οψοφαγια, ου θαλασσης αυτοις\nπρος την χρειαν συνεισφερουσης, αλλα του και τηι θαλασσηι το γενος των ιχθυων\nεγκατασπειραντος. και πως αν τις το καθ' εκαστον των ευαγγελικων διεξιοι\nθαυματων; ταυτην τοινυν την δυναμιν καθορων, ο εχθρος εν εκεινωι πλειον του\n\nκατεχομενου το προκειμενον ειδεν εν τωι συναλ λαγματι. τουτου χαριν αυτον\nαιρειται λυτρον των εν τηι του θανατου φρουραι καθειργμενων γενεσθαι. αλλα μην\nαμηχανον ην αυτον γυμνηι προσβλεψαι τηι του θεου φαντασιαι, μη σαρκος τινα\nμοιραν εν αυτωι θεωρησαντα, ην ηδη δια της αμαρτιας κεχειρωτο. δια τουτο περι\nκαλυπτεται τηι σαρκι η θεοτης, ως αν, προς το συν τροφον τε και συγγενες αυτωι\nβλεπων, μη πτοηθειη τον προσεγγισμον της υπερεχουσης δυναμεως· και την ηρεμα\nδια των θαυματων επι το μειζον διαλαμπουσαν δυναμιν κατανοησας, επιθυμητον\nμαλλον η φοβερον το φανεν ειναι νομισηι. οραις οπως το αγαθον τωι δικαιωι συνε\nζευκται και το σοφον τουτων ουκ αποκεκριται. το γαρ δια της του σωματος\nπεριβολης χωρητην την θειαν δυναμιν επινοησαι γενεσθαι, ως αν η υπερ ημων οικο\nνομια μη παραποδισθειη τωι φοβωι της θεικης επιφανειας, παντων κατα ταυτον την\nαποδειξιν εχει, του αγαθου, του σοφου, του δικαιου. το μεν γαρ ελεσθαι σωσαι της\nαγαθοτητος εστι μαρτυρια· το δε συναλλαγματικην ποιησασθαι την του\nκρατουμενου λυτρωσιν το δικαιον δεικνυσι· το δε χωρητον δι' επινοιας ποιησαι τωι\nεχθρωι το αχωρητον της ανωτατω σοφιας την αποδειξιν εχει.\n24 Ἀλλ' επιζητειν εικος τον τηι ακολουθιαι των ειρη μενων προσεχοντα, που\nτο δυνατον της θεοτητος, που η αφθαρσια της θειας δυναμεως εν τοις ειρημενοις\nοραται. ινα τοινυν και ταυτα γενηται καταφανη, τα εφεξης του μυστηριου\nδιασκοπησωμεν, εν οις μαλιστα δεικνυται συγκεκραμενη τηι φιλανθρωπιαι η δυναμις.\nπρωτον μεν ουν το την παντοδυναμον φυσιν και προς το ταπεινον της\nανθρωποτητος καταβηναι ισχυσαι πλειονα της δυνα μεως την αποδειξιν εχει η τα\nμεγαλα τε και υπερφυη των θαυματων. το μεν γαρ μεγα τι και υψηλον εξερ\nγασθηναι παρα της θειας δυναμεως κατα φυσιν πως εστι και ακολουθον. και ουκ αν\nτινα ξενισμον επαγοι τηι ακοηι το λεγειν πασαν την εν τωι κοσμωι κτισιν και παν ο τι\nπερ εξω των φαινομενων καταλαμβανεται, εν τηι δυναμει του θεου συστηναι, αυτου\nτου θεληματος προς το δοκουν ουσιωθεντος. η δε προς το ταπεινον καθοδος\nπεριουσια τις εστι της δυναμεως ουδεν εν τοις παρα φυσιν κωλυομενης. ως γαρ\nιδιον εστι της του πυρος ουσιας η επι το ανω φορα, και ουκ αν τις θαυματος αξιον\nεπι της φλογος ηγησαιτο το φυσικως ενεργου μενον· ει δε ρεουσαν επι το κατω καθ'\nομοιοτητα των εμβριθων σωματων ιδοι την φλογα, το τοιουτον εν θαυ ματι\nποιειται, πως το πυρ και διαμενει πυρ ον και εν τωι τροπωι της κινησεως εκβαινει την\nφυσιν, επι το κατω φερομενον· ουτως και την θειαν τε και υπερε χουσαν δυναμιν\nουκ ουρανων μεγεθη και φωστηρων αυγαι και η του παντος διακοσμησις και η\nδιηνεκης των οντων οικονομια τοσουτον οσον η επι το ασθενες της φυσεως ημων\nσυγκαταβασις δεικνυσι, πως το υψηλον, εν τωι ταπεινωι γενομενον, και εν τωι\nταπεινωι καθοραται και ου καταβαινει του υψους, πως θεοτης ανθρωπινηι\nσυμπλακεισα φυσει και τουτο γινεται και εκεινο εστιν. επειδη γαρ, καθως εν τοις\nεμπροσθεν ειρηται, φυσιν ουκ ειχεν η εναντια δυναμις ακρατωι προσμιξαι τηι του\nθεου παρουσιαι και γυμνην υποστηναι αυτου την εμφανειαν, ως αν ευληπτον\nγενοιτο τωι επιζητουντι υπερ ημων το ανταλλαγμα, τωι προκαλυμματι της φυσεως\nημων ενε κρυφθη το θειον, ινα κατα τους λιχνους των ιχθυων τωι δελεατι της\nσαρκος συγκατασπασθηι το αγκιστρον της θεοτητος, και ουτω της ζωης τωι θανατωι\nεισοικισθεισης και τωι σκοτωι του φωτος επιφανεντος εξαφανισθηι το τωι φωτι και τηι\nζωηι κατα το εναντιον νοουμενον· ου γαρ εχει φυσιν ουτε σκοτος διαμενειν εν\nμυστηριου την ακολουθιαν αναλαβοντες εντελη ποιησωμεθα την απολογιαν προς\nτους κατηγορουντας της θειας οικονομιας, οτου χαριν δι' εαυτης η θεοτης την\nανθρωπινην κατεργαζεται σωτηριαν. δει γαρ δια παν των το θειον εν ταις\nπρεπουσαις υποληψεσιν ειναι και μη το μεν υψηλως επ' αυτου νοεισθαι, το δε της\n\nθεο πρεπους αξιας εκβαλλεσθαι· αλλα παν υψηλον τε και ευσεβες νοημα δει παντως\nεπι θεου πιστευεσθαι, και συνηρτησθαι δι' ακολουθιας τωι ετερωι το ετερον. δεδεικ\nτοινυν το αγαθον, το σοφον, το δικαιον, το δυνατον, το φθορας ανεπιδεκτον, παντα\nτωι λογωι της καθ' ημας οικονομιας επιδεικνυμενα. η αγαθοτης εν τωι προελεσθαι\nσωσαι τον απολωλοτα καταλαμβανεται, η σοφια και η δικαιοσυνη εν τωι τροπωι της\nσωτηριας ημων διεδειχθη, η δυναμις εν τωι γενεσθαι μεν αυτον εν ομοιωματι αν\nθρωπου και σχηματι κατα το ταπεινον της φυσεως ημων και ελπισθηναι δυνασθαι\nαυτον καθ' ομοιοτητα των ανθρωπων τωι θανατωι εγκρατηθηναι, γενομενον δε το\nοικειον εαυτωι και κατα φυσιν εργασασθαι. οικειον δε φωτι μεν ο αφανισμος του\nσκοτους, ζωηι δε η του θανα του καθαιρεσις. επει ουν της ευθειας οδου παρενεχ\nθεντες το κατ' αρχας της ζωης εξετραπημεν και τωι θανατωι εγκατηνεχθημεν, τι του\nεικοτος εξω παρα του μυστηριου μανθανομεν, ει η καθαροτης των εξ αμαρτιας\nμολυν θεντων εφαπτεται, και η ζωη των τεθνηκοτων και η οδηγια των\nπεπλανημενων, ως αν ο τε μολυσμος καθαρ θειη, και η πλανη θεραπευθειη, και εις\nτην ζωην το τεθνηκος επανελθοι;\n25 Το δε εν τηι φυσει γενεσθαι ημων την θεοτητα τοις μη λιαν μικροψυχως\nκατανοουσι τα οντα ουδενα αν εκ του ευλογου ξενισμον επαγαγοι. τις γαρ ουτω\nνηπιος την ψυχην ως εις το παν βλεπων μη εν παντι πιστευειν ειναι το θειον, και\nενδυομενον και εμπεριεχον και εγ καθημενον; του γαρ οντος εξηπται τα οντα, και\nουκ ενεστιν ειναι τι μη εν τωι οντι το ειναι εχον. ει ουν εν αυτωι τα παντα και εν\nπασιν εκεινο, τι επαισχυνον τηι οικονομιαι του μυστηριου του θεον εν ανθρωπωι\nγεγενησθαι διδασκοντος τον ουδε νυν εξω του ανθρωπου ειναι πεπιστευμενον; ει\nγαρ και ο τροπος της εν ημιν του θεου παρουσιας ουχ ο αυτος ουτος εκεινωι, αλλ' ουν\nτο εν ημιν ειναι και νυν και τοτε κατα το ισον διωμο λογηται. νυν μεν ουν\nεγκεκραται ημιν ως συνεχων εν τωι ειναι την φυσιν· τοτε δε κατεμιχθη προς το ημε\nτερον, ινα το ημετερον τηι προς το θειον επιμιξιαι γενηται θειον, εξαιρεθεν του\nθανατου και της του αντικειμενου τυραννιδος εξω γενομενον· η γαρ εκεινου απο\nτου θανα του επανοδος αρχη τωι θνητωι γενει της εις την αθανατον ζωην επανοδου\nγιγνεται.\n26 Ἀλλ' ισως τις εν τηι της δικαιοσυνης τε και σοφιας εξετασει της κατα την\nοικονομιαν ταυτην θεωρου μενης εναγεται προς το νομισαι απατην τινα την\nτοιαυτην μεθοδον επινενοησθαι υπερ ημων τωι θεωι· το γαρ μη γυμνηι τηι θεοτητι,\nαλλ' υπο της ανθρωπινης φυσεως κεκαλυμμενηι, αγνοηθεντα παρα του εχθρου, τον\nθεον εντος του κρατουντος γενεσθαι απατη τις εστι τροπον τινα και παραλογισμος,\nεπειπερ ιδιον των απατωντων εστι το προς ετερον τας των επιβουλευομενων\nελπιδας τρεπειν και αλλο παρα το ελπισθεν κατεργαζεσθαι. αλλ' ο προς την\nαληθειαν βλεπων παντων μαλιστα και τουτο της δικαιοσυνης τε και της σοφιας\nειναι συνθη σεται. δικαιου μεν γαρ εστι το κατ' αξιαν εκαστωι νεμειν, σοφου δε το\nμητε παρατρεπειν το δικαιον, μητε τον αγαθον της φιλανθρωπιας σκοπον\nαποχωριζειν της κατα το δικαιον κρισεως, αλλα συναπτειν αλληλοις ευμηχανως\nαμφοτερα, τηι μεν δικαιοσυνηι το κατ' αξιαν αντιδιδοντα, τηι δε αγαθοτητι του\nσκοπου της φιλαν θρωπιας ουκ εξισταμενον. σκοπησωμεν τοινυν ει μη τα δυο ταυτα\nτοις γεγονοσιν ενθεωρειται. η μεν γαρ του κατ' αξιαν αντιδοσις, δι' ης ο απατεων\nανταπαταται, το δικαιον δεικνυσιν, ο δε σκοπος του γιγνομενου μαρ τυρια της του\nενεργουντος αγαθοτητος γιγνεται. ιδιον μεν γαρ της δικαιοσυνης το εκεινα νεμειν\nεκαστωι, ων τις τας αρχας και τας αιτιας προκατεβαλετο, ωσπερ η γη κατα τα γενη\nτων καταβληθεντων σπερματων και τους καρπους αντιδιδωσιν· σοφιας δε το εν τωι\nτροπωι της των ομοιων αντιδοσεως μη εκπεσειν του βελτιονος. ωσπερ γαρ τωι\nεδεσματι ομοιως παραμιγνυσι το φαρμακον και ο επιβουλευων και ο τον\n\nεπιβουλευθεντα ιωμενος· αλλ' ο μεν το δηλητηριον, ο δε του δηλητηριου\nαλεξητηριον, και ουδεν ο τροπος της θεραπειας τον σκοπον της ευερ γεσιας\nδιελυμηνατο· ει γαρ και παρ' αμφοτερων φαρ μακου μιξις εν τροφηι γιγνεται, αλλα\nπρος τον σκοπον αποβλεψαντες τον μεν επαινουμεν, τωι δε χαλεπαινομεν· ουτω και\nενταυθα τωι μεν κατα το δικαιον λογωι εκεινα ο απατεων αντιλαμβανει, ων τα\nσπερματα δια της ιδιας προαιρεσεως κατεβαλετο· απαταται γαρ και αυτος τωι του\nανθρωπου προβληματι ο προαπατησας τον ανθρωπον τωι της ηδονης δελεασματι· ο\nδε σκοπος των γιγνομενων επι το κρειττον την παραλλαγην εχει. ο μεν γαρ επι\nδιαφθοραι της φυσεως την απατην ενηργησεν, ο δε δικαιος αμα και αγαθος και σοφος\nεπι σωτηριαι του καταφθαρεντος τηι επινοιαι της απατης εχρησατο, ου μονον τον\nαπολωλοτα δια τουτων ευεργετων, αλλα και αυτον τον την απωλειαν καθ' ημων\nενεργησαντα. εκ γαρ του προσεγγισαι τηι ζωηι μεν τον θανατον, τωι φωτι δε το\nσκοτος, τηι αφθαρσιαι δε την φθοραν, αφανισμος μεν του χειρονος γιγνεται και εις το\nμη ον μεταχωρησις, ωφελεια δε του απο τουτων καθαιρομενου. καθαπερ γαρ,\nατιμοτερας υλης τωι χρυσωι καταμιχθεισης, τηι δια του πυρος δαπανηι το αλλοτριον τε\nκαι αποβλητον οι θερα πευται του χρυσιου καταναλωσαντες παλιν επαναγουσι προς\nτην κατα φυσιν λαμπηδονα την προτιμοτεραν υλην· ουκ απονος μεντοι γινεται η\nδιακρισις, χρονωι του πυρος τηι αναλωτικηι δυναμει το νοθον εξαφανιζοντος, πλην\nαλλα θεραπεια τις εστι του χρυσιου το εκτακηναι αυτο το επι λυμηι του καλλους\nεγκειμενον· κατα τον αυτον τροπον, θανατου και φθορας και σκοτους και ει τι\nκακιας εκγονον τωι ευρετηι του κακου περιφυεντων, ο προσεγγισμος της θειας\nκαθαρσει την φυσιν, καν επιπονος η διακρισις ηι. ουκουν ουδ' αν παρ' αυτου του\nαντικειμενου μη ειναι δικαιον τε και σωτηριον το γεγονος αμφιβαλοιτο, ειπερ εις\nαισθησιν της ευεργεσιας ελθοι. νυνι γαρ καθαπερ οι επι θερα πειαι τεμνομενοι τε και\nκαιομενοι χαλεπαινουσι τοις θεραπευουσι, τηι οδυνηι της τομης δριμυσσομενοι, ει δε\nτο υγιαινειν δια τουτων προσγενοιτο και η της καυσεως αλγηδων παρελθοι, χαριν\nεισονται τοις την θεραπειαν επ' αυτων ενεργησασι· κατα τον αυτον τροπον ταις\nμακραις περιοδοις εξαιρεθεντος του κακου της φυσεως, του νυν αυτηι καταμιχθεντος\nκαι συμφυεντος, επειδαν η εις το αρχαιον αποκαταστασις των νυν εν κακιαι κειμε\nνων γενηται, ομοφωνος η ευχαριστια παρα πασης εσται της κτισεως, και των εν τηι\nκαθαρσει κεκολασμενων και των μηδε την αρχην επιδεηθεντων καθαρσεως. ταυτα\nκαι τα τοιαυτα παραδιδωσι το μεγα μυστηριον της θειας ενανθρωπησεως. δι' ων γαρ\nκατεμιχθη τηι ανθρω ποτητι, δια παντων των της φυσεως ιδιωματων γενο μενος,\nγενεσεως τε και ανατροφης και αυξησεως, και μεχρι της του θανατου πειρας\nδιεξελθων, τα προειρη μενα παντα κατειργασται, τον τε ανθρωπον της κακιας\nελευθερων και αυτον τον της κακιας ευρετην ιωμενος. ιασις γαρ εστιν αρρωστιας η\nτου νοσηματος καθαρσις, καν επιπονος ηι.\n27 Ἀκολουθον δε παντως τον προς την φυσιν ημων ανακιρναμενον δια\nπαντων δεξασθαι των ιδιωματων αυ της την προς ημας συνανακρασιν. καθαπερ γαρ\nοι τον ρυπον των ιματιων εκπλυνοντες ου τα μεν εωσι των μολυσματων, τα δε\nαπορρυπτουσιν, αλλ' απ' αρχης αχρι τελους εκκαθαιρουσι των κηλιδων απαν το\nυφασμα, ως αν ομοτιμον εαυτωι δι' ολου το ιματιον γενοιτο, κατα το ισον\nλαμπρυνθεν εκ της πλυσεως· ουτως, μολυνθεισης τηι αμαρτιαι της ανθρωπινης ζωης\nεν αρχηι τε και τελευτηι και τοις δια μεσου πασιν, εδει δια παντων γενεσθαι την\nεκπλυνουσαν δυναμιν, και μη το μεν τι θεραπευσαι τωι καθαρσιωι, το δε περιιδειν\nαθεραπευτον. τουτου χαριν της ζωης ημων δυο περασιν εκατερωθεν διειλημμενης,\nτο κατα την αρχην φημι και το τελος, καθ' εκατερον ευρισκεται περας η διορθωτικη\nτης φυσεως δυναμις, και της αρχης αψαμενη και μεχρι του τελους εαυτην επεκ\n\nτεινασα και τα δια μεσου τουτων παντα διαλαβουσα. μιας δε πασιν ανθρωποις της\nεις την ζωην ουσης παρο δου, ποθεν εδει τον εισιοντα προς ημας εισοικισθηναι τωι\nβιωι; εξ ουρανου, φησι τυχον ο διαπτυων ως αισχρον τε και αδοξον το ειδος της\nανθρωπινης γενεσεως. αλλ' ουκ ην εν ουρανωι το ανθρωπινον, ουδε τις εν τηι υπερ\nκοσμιωι ζωηι κακιας νοσος επεχωριαζεν. ο δε τωι αν θρωπωι καταμιγνυμενος τωι\nσκοπωι της ωφελειας εποιειτο την συνανακρασιν. ενθα τοινυν το κακον ουκ ην, ουδε\nο ανθρωπινος επολιτευετο βιος, πως επιζητει τις εκειθεν τωι θεωι περιπλακηναι τον\nανθρωπον, μαλλον δε ουχι ανθρωπον, αλλα ανθρωπου τι ειδωλον και ομοιωμα; τις\nδ' αν εγενετο της φυσεως ημων η διορθωσις, ει του επιγειου ζυου νενοσηκοτος\nετερον τι των ουρανιων την θειαν επιμιξιαν εδεξατο; ουκ εστι γαρ θεραπευθηναι τον\nκαμνοντα, μη του πονουντος μερους ιδιαζοντως δεξα μενου την ιασιν. ει ουν το μεν\nκαμνον επι γης ην, η δε θεια δυναμις του καμνοντος μη εφηψατο, προς το εαυ της\nβλεπουσα πρεπον, αχρηστος ην τωι ανθρωπωι η περι τα μηδεν ημιν επικοινωνουντα\nτης θειας δυναμεως ασχο λια. το μεν γαρ απρεπες επι της θεοτητος ισον, ειπερ ολως\nθεμιτον εστιν αλλο τι παρα την κακιαν απρεπες εννοειν. πλην τωι μικροψυχως εν\nτουτωι κρινοντι την θειαν μεγαλειοτητα, εν τωι μη δεξασθαι των της φυσεως ημων\nιδιωματων την κοινωνιαν, ουδεν μαλλον παραμυ θειται το αδοξον ουρανιωι σωματι\nη επιγειωι συσχημα τισθηναι το θειον. του γαρ υψιστου και απροσιτου κατα το υψος\nτης φυσεως η κτισις πασα κατα το ισον επι το κατω αφεστηκε, και ομοτιμως αυτωι το\nπαν υποβεβηκε. το γαρ καθ' ολου απροσιτον ου τινι μεν εστι προσιτον, τωι δε\nαπροσπελαστον, αλλ' επ' ισης παντων των οντων υπερανεστηκεν. ουτε ουν η γη\nπορρωτερω της αξιας εστιν, ουτε ο ουρανος πλησιαιτερος, ουτε τα εν εκατερωι των\nστοιχειων ενδιαιτωμενα διαφερει τι αλληλων εν τωι μερει τουτωι, ως τα μεν\nεφαπτεσθαι της απροσιτου φυ σεως, τα δε αποκρινεσθαι, η ουτω γ' αν μη δια παντων\nεπ' ισης διηκειν την το παν επικρατουσαν δυναμιν υπο νοησαιμεν, αλλ' εν τισι\nπλεοναζουσαν, εν ετεροις ενδε εστεραν ειναι, και τηι προς το ελαττον τε και πλεον\nκαι μαλλον και ηττον διαφοραι συνθετον εκ του ακολουθου το θειον αναφανησεται,\nαυτο προς εαυτο μη συμβαινον, ειπερ ημων πορρωθεν υπονοοιτο ειναι τωι λογωι της\nφυσεως, ετερωι δε τινι γειτνιων και ευληπτον εκ του συνεγγυς γιγνοιτο. αλλ' ο\nαληθης λογος επι της υψη λης αξιας ουτε κατω βλεπει δια συγκρισεως, ουτε ανω·\nπαντα γαρ κατα το ισον την του παντος επιστατουσαν δυναμιν υποβεβηκεν, ωστε, ει\nτην επιγειον φυσιν ανα ξιαν της προς το θειον οιησονται συμπλοκης, ουδ' αν αλλη\nτις ευρεθειη το αξιον εχουσα. ει δε επ' ισης παντα της αξιας απολιμπανεται, εν\nπρεπον εστι τωι θεωι το ευεργετειν τον δεομενον. οπου τοινυν ην η νοσος, εκει\nφοιτησαι την ιωμενην δυναμιν ομολογουντες, τι εξω της θεοπρεπους υποληψεως\nπεπιστευκαμεν;\n28 Ἀλλα κωμωιδουσι την φυσιν ημων, και τον της γεννησεως τροπον\nδιαθρυλλουσι, και οιονται δια του των επιγελαστον ποιειν το μυστηριον, ως απρεπες\nον θεωι δια τοιαυτης εισοδου της του ανθρωπινου βιου κοινωνιας εφαψασθαι. αλλ'\nηδη περι τουτου και εν τοις εμπροσθεν ειρηται λογοις, οτι μονον αισχρον τηι εαυτου\nφυσει το κακον εστι και ει τι προς την κακιαν οικειως εχει. η δε της φυσεως\nακολουθια, θειωι βουλη ματι και νομωι διαταχθεισα, πορρω της κατα κακιαν εστι\nδιαβολης, η ουτω γ' αν επι τον δημιουργον η κατη γορια της φυσεως επανιοι, ει τι\nτων περι αυτην ως αισχρον τε και απρεπες διαβαλλοιτο. ει ουν μονης κακιας το\nθειον κεχωρισται, φυσις δε κακια ουκ εστι, το δε μυστηριον εν ανθρωπωι γενεσθαι\nτον θεον, ουκ εν κακιαι λεγει, η δε του ανθρωπου επι τον βιον εισοδος μια εστι, δι' ης\nπαραγεται επι την ζωην το γεννωμενον, τινα νομοθετουσιν ετερον τροπον τωι θεωι\nτης εις τον βιον παροδου οι επισκεφθηναι μεν παρα της θειας δυναμεως\nασθενησασαν εν κακιαι την φυσιν ευλογον κρινοντες, προς δε τον της επισκεψεως\n\nτροπον δυσαρε στουμενοι, ουκ ειδοτες οτι πασα προς εαυτην η κατα σκευη του\nσωματος ομοτιμως εχει, και ουδεν εν ταυτηι των προς την συστασιν της ζωης\nσυντελουντων ως ατιμον τι η πονηρον διαβαλλεται; προς ενα γαρ σκοπον η των\nοργανικων μελων διασκευη πασα συντετακται. ο δε σκοπος εστι το διαμενειν εν τηι\nζωηι το ανθρω πινον. τα μεν ουν λοιπα των οργανων την παρουσαν συνεχει των\nανθρωπων ζωην, αλλα προς αλλην ενεργειαν μεμερισμενα, δι' ων η αισθητικη τε και\nενεργητικη δυναμις οικονομειται· τα δε γεννητικα του μελλοντος εχει την\nπρονοιαν, δι' εαυτων τηι φυσει την διαδοχην αντεισα γοντα. ει ουν προς το χρειωδες\nβλεποις, τινος αν ειη των τιμιων ειναι νομιζομενων εκεινα δευτερα; τινος δε ουκ αν\nπροτιμοτερα κατα το ευλογον κρινοιτο; ου γαρ οφθαλμωι και ακοηι και γλωσσηι, η\nαλλωι τινι των αισθη τηριων προς το διηνεκες το γενος ημων διεξαγεται· ταυτα γαρ,\nκαθως ειρηται, της παρουσης εστιν απολαυσεως· αλλ' εν εκεινοις η αθανασια\nσυντηρειται τηι ανθρωποτητι, ως αει καθ' ημων ενεργουντα τον θανατον απρακτον\nειναι τροπον τινα και ανηνυτον, παντοτε προς το λειπον δια των επιγινομενων\nεαυτην αντεισαγουσης της φυσεως. τι ουν απρεπες περιεχει ημων το μυστηριον, ει\nδια τουτων κατεμιχθη ο θεος τωι ανθρωπινωι βιωι, δι' ων η φυσις προς τον θανατον\nμαχεται;\n29 Ἀλλα μεταβαντες απο τουτου δι' ετερων παλιν κακιζειν επιχειρουσι τον\nλογον και φασιν, ει καλον και πρεπον τωι θεωι το γενομενον, τι ανεβαλετο την\nευεργε σιαν; τι δε ουκ εν αρχαις ουσης της κακιας την επι το πλεον αυτης προοδον\nυπετεμετο; προς δε τουτο συντομος ο παρ' ημων εστι λογος, οτι σοφιαι γεγονε και του\nλυσιτελουντος τηι φυσει προμηθειαι η προς την ευερ γεσιαν ημων αναβολη. και γαρ\nπριν απαν επι την επιφανειαν εκκαλυφθηναι το παρα φυσιν εγκειμενον, ου\nκαταφαρμακευεται τοις πυκνουσι το σωμα παρα των τεχνικως μεθοδευοντων τα\nπαθη, αλλ' αναμενουσι το ενδομυχουν απαν εξω γενεσθαι, και ουτω γυμνωι τωι παθει\nτην ιατρειαν προσα γουσιν. επειδη τοινυν απαξ ενεσκηψε τηι φυσει της\nανθρωποτητος η της κακιας νοσος, ανεμεινεν ο του παν τος θεραπευτης μηδεν\nυπολειφθηναι της πονηριας ειδος εγκεκρυμμενον τηι φυσει. δια τουτο ουκ ευθυς\nμετα τον φθονον και την αδελφοκτονιαν του Καιν προσαγει τωι ανθρωπωι την\nθεραπειαν· ουπω γαρ των επι Νωε καταφθαρεντων η κακια εξελαμψεν, ουδε της\nΣοδομι τικης παρανομιας η χαλεπη νοσος ανεκαλυφθη, ουδε η των Αιγυπτιων\nθεομαχια, ουδε η των Ἀσσυριων υπερη φανια, ουδε η των Ἰουδαιων κατα των αγιων\nτου θεου μιαιφονια, ουδε η του Ἡρυδου παρανομος παιδοφονια, ουδε τα αλλα\nπαντα οσα τε μνημονευεται και οσα εξω της ιστοριας εν ταις καθεξης γενεαις\nκατεπραχθη, πολυτροπως της του κακου ριζης εν ταις των ανθρωπων προαιρεσεσι\nβλαστανουσης. επει ουν προς το ακρο τατον εφθασε μετρον η κακια, και ουδεν ετι\nπονηριας ειδος εν τοις ανθρωποις ατολμητον ην, ως αν δια πασης της αρρωστιας\nπροχωρησειεν η θεραπεια, τουτου χαριν ουκ αρχομενην, αλλα τελειωθεισαν\nθεραπευει την νοσον.\n30 Ει δε τις ελεγχειν οιεται τον ημετερον λογον, οτι και μετα το\nπροσαχθηναι την θεραπειαν ετι πλημ μελειται δια των αμαρτηματων ο ανθρωπινος\nβιος, υποδειγματι τινι των γνωριμων οδηγηθητω προς την αληθειαν. ωσπερ γαρ επι\nτου οφεως, ει κατα κεφαλης την καιριαν λαβοι, ουκ ευθυς συννεκρουται τηι κεφαληι\nκαι ο κατοπιν ολκος, αλλ' η μεν τεθνηκε, το δε ουραιον ετι εψυχωται τωι ιδιωι θυμωι\nκαι της ζωτικης κινησεως ουκ εστερηται, ουτως εστι και την κακιαν ιδειν τωι μεν\nκαιριωι πληγεισαν, εν δε τοις λειψανοις εαυτης ετι διοχλουσαν τον βιον. αλλ'\nαφεντες και το περι τουτων τον λογον του μυστηριου μεμφεσθαι, το μη δια παντων\nδιηκειν των ανθρωπων την πιστιν εν αιτιαι ποιουνται. και τι δηποτε, φασιν, ουκ επι\n\nπαντας ηλθεν η χαρις, αλλα τινων προσθεμενων τωι λογωι ου μικρον εστι το υπολει\nπομενον μερος, η μη βουληθεντος του θεου πασιν αφθονως την ευεργεσιαν νειμαι, η\nμη δυνηθεντος παντως; ων ουθετερον καθαρευει της μεμψεως. ουτε γαρ αβουλητον\nειναι το αγαθον προσηκει τωι θεωι, ουτε αδυνατον. ει ουν αγαθον τι η πιστις, δια τι,\nφασιν, ουκ επι παντας η χαρις; ει μεν ουν ταυτα και παρ' ημων εν τωι λογωι\nκατεσκευαζετο, το παρα του θειου βουληματος αποκληρουσθαι τοις ανθρω ποις την\nπιστιν, των μεν καλουμενων, των δε λοιπων αμοιρουντων της κλησεως, καιρον\nειχεν το τοιουτον εγ κλημα κατα του μυστηριου προφερεσθαι· ει δε ομοτιμος επι\nπαντας η κλησις, ουτε αξιας, ουτε ηλικιας, ουτε τας κατα τα εθνη διαφορας\nδιακρινουσα· δια τουτο γαρ παρα την πρωτην αρχην του κηρυγματος ομογλωσσοι\nπασι τοις εθνεσιν οι διακονουντες τον λογον εκ θειας επιπνοιας αθροως εγενοντο,\nως αν μηδεις της διδαχης των αγαθων αμοιρησειεν· πως αν ουν τις κατα το ευλογον\nετι τον θεον αιτιωιτο του μη παντων επικρατησαι τον λογον; ο γαρ του παντος την\nεξουσιαν εχων δι' υπερβολην της εις τον ανθρωπον τιμης αφηκε τι και υπο την\nημετεραν εξουσιαν ειναι, ου μονος εκαστος εστι κυριος. τουτο δε εστιν η προαιρεσις,\nαδουλωτον τι χρημα και αυτεξουσιον, εν τηι ελευθεριαι της διανοιας κειμενον.\nμετατεθειη, ουκ επι τον κεκληκοτα προς συγ καταθεσιν. ουδε γαρ επι του Πετρου\nκατ' αρχας τον λογον εν πολυανθρωπωι των Ἰουδαιων εκκλησιαι κηρυ ξαντος,\nτρισχιλιων κατα ταυτον παραδεξαμενων την πιστιν, πλειους οντες των\nπεπιστευκοτων οι απειθησαντες εμεμψαντο τον αποστολον εφ' οις ουκ επεισθησαν.\nουδε γαρ ην εικος, εν κοινωι προτεθεισης της χαριτος, τον εκουσιως αποφοιτησαντα\nμη εαυτον, αλλ' ετερον της δυσκληριας επαιτιασθαι.\n31 Ἀλλ' ουκ απορουσιν ουδε προς τα τοιαυτα της εριστικης αντιλογιας.\nλεγουσι γαρ δυνασθαι τον θεον, ειπερ εβουλετο, και τους αντιτυπως εχοντας\nαναγκαστικως εφελκυσασθαι προς την παραδοχην του κηρυγματος. που τοινυν εν\nτουτοις το αυτεξουσιον; που δε η αρετη; που δε των κατορθουντων ο επαινος;\nμονων γαρ των αψυχων η των αλογων εστι τωι αλλοτριωι βουληματι προς το δοκουν\nπεριαγεσθαι. η δε λογικη τε και νοερα φυσις, εαν το κατ' εξουσιαν αποθηται, και την\nχαριν του νοερου συναπωλεσεν. εις τι γαρ χρησεται τηι διανοιαι, της του προαιρεισθαι\nτι των κατα γνωμην εξουσιας εφ' ετερωι κειμενης; ει δε απρακτος η προαιρεσις\nμεινειεν, ηφανισται κατ' αναγκην η αρετη, τηι ακινησιαι της προαιρεσεως εμπε\nδηθεισα· αρετης δε μη ουσης, ο βιος ητιμωται, αφηιρηται των κατορθουντων ο\nεπαινος, ακινδυνος η αμαρτια, ακριτος η κατα τον βιον διαφορα. τις γαρ αν ετι κατα\nτο ευλογον η διαβαλλοι τον ακολαστον η επαινοιη τον σωφρονα; ταυτης κατα το\nπροχειρον ουσης εκαστωι της αποκρισεως, το μηδεν εφ' ημιν των κατα γνωμην ειναι,\nδυναστειαι δε κρειττονι τας ανθρωπινας προαιρεσεις προς το τωι κρα τουντι δοκουν\nπεριαγεσθαι. ουκουν ου της αγαθοτητος του θεου το εγκλημα, το μη πασιν\nεγγενεσθαι την πιστιν, αλλα της διαθεσεως των δεχομενων το κηρυγμα.\n32 Τι προς τουτοις ετι παρα των αντιλεγοντων προφερεται; το μαλιστα μεν\nμηδε ολως δειν εις θανατου πειραν ελθειν την υπερεχουσαν φυσιν, αλλα και διχα\nτουτου τηι περιουσιαι της δυναμεως δυνασθαι αν μετα ραιστωνης το δοκουν\nκατεργασασθαι. ει δε και παντως εδει τουτο γενεσθαι κατα τινα λογον απορρητον,\nαλλ' ουν το μη τωι ατιμωι τροπωι του θανατου καθυβρισθηναι. τις γαρ αν γενοιτο,\nφησι, του δια σταυρου θανατος ατιμοτερος; τι ουν και προς ταυτα φαμεν; οτι τον\nθανατον μεν αναγ καιον η γενεσις απεργαζεται. τον γαρ απαξ μετασχειν εγνωκοτα\nτης ανθρωποτητος δια παντων εδει γενεσθαι των ιδιωματων της φυσεως. ει τοινυν\nδυο περασι της ανθρω πινης ζωης διειλημμενης εν τωι ενι γενομενος του εφεξης μη\nπροσηψατο, ημιτελης αν η προθεσις εμεινε του ετερου των της φυσεως ημων\n\nευλογω τερον ειποι μη δια την γενεσιν συμβεβηκεναι τον θανατον, αλλα το εμπαλιν\nτου θανατου χαριν παραληφθηναι την γενεσιν· ου γαρ του ζησαι δεομενος ο αει ων\nτην σωμα τικην υποδυεται γενεσιν, αλλ' ημας επι την ζωην εκ του θανατου\nανακαλουμενος. επει ουν ολης εδει γενεσθαι της φυσεως ημων την εκ του θανατου\nπαλιν επανοδον, οιονει χειρα τωι κειμενωι ορεγων δια τουτο προς το ημετερον\nκαι αρχην δουναι τηι φυσει της αναστασεως τωι ιδιωι σωματι, ολον τηι δυναμει\nσυνανα στησας τον ανθρωπον. επειδη γαρ ουκ αλλοθεν, αλλ' εκ του ημετερου\nφυραματος ο θεοδοχος ανθρωπος ην, ο δια της αναστασεως συνεπαρθεις τηι θεοτητι,\nωσπερ επι του καθ' ημας σωματος η του ενος των αισθητηριων ενεργεια προς απαν\nτην συναισθησιν αγει το ηνωμενον τωι μερει, ουτως, καθαπερ ενος τινος οντος ζυου\nπασης της φυσεως, η του μερους αναστασις επι το παν διεξερχεται, κατα το συνεχες\nτε και ηνωμενον της φυσεως εκ του μερους επι το ολον συνεκδιδομενη. τι ουν εξω\nτου εικοτος εν τωι μυστηριωι μανθανομεν, ει κυπτει προς τον πεπτωκοτα ο εστως επι\nτο ανορθωσαι τον κειμενον; ο δε σταυρος ει μεν τινα και ετερον περιεχει λογον\nβαθυτερον, ειδειεν αν οι των κρυπτων επιιστορες. ο δ' ουν εις ημας εκ παραδοσεως\nηκει, τοιουτον εστιν. επειδη παντα κατα τον υψηλοτερον τε και θειοτερον λογον εν\nτωι ευαγγελιωι και ειρηται και γεγενηται, και ουκ εστιν ο τι μη τοιουτον εστιν, ο ουχι\nπαντως μιξις τις εμφαινεται του θειου προς το ανθρωπινον, της μεν φωνης η της\nπραξεως ανθρω πικως διεξαγομενης, του δε κατα το κρυπτον νοουμενου το θειον\nεμφαινοντος, ακολουθον αν ειη και εν τωι μερει τουτωι μη το μεν βλεπειν, παροραιν\nδε το ετερον, αλλ' εν μεν τωι θανατωι καθοραιν το ανθρωπινον, εν δε τωι τροπωι\nπολυπραγμονειν το θειοτερον. επειδη γαρ ιδιον εστι της θεοτητος το δια παντων\nηκειν και τηι φυσει των οντων κατα παν μερος συμπαρεκτεινεσθαι· ου γαρ αν τι\nδιαμενοι εν τωι ειναι, μη εν τωι οντι μενον· το δε κυριως και πρωτως ον η θεια φυσις\nεστιν, ην εξ αναγκης πιστευειν εν πασιν ειναι τοις ουσιν η διαμονη των οντων\nκαταναγκαζει· τουτο δια του σταυρου διδασκομεθα, τετραχη του κατ' αυτον\nσχηματος διηιρημενου, ως εκ του μεσου, καθ' ο προς εαυτον συναπτεται, τεσσαρας\nαριθμεισθαι τας προβολας, οτι ο επι τουτου εν τωι καιρωι της κατα τον θανατον\nοικονομιας διαταθεις ο το παν προς εαυτον συνδεων τε και συναρ μοζων εστι, τας\nδιαφορους των οντων φυσεις προς μιαν συμπνοιαν τε και αρμονιαν δι' εαυτου\nσυναγων εν γαρ τοις ουσιν η ανω τι νοειται, η κατω, η προς τα κατα το πλαγιον\nπερατα διαβαινει η εννοια. αν τοινυν λογισηι των επουρανιων η των υποχθονιων η\nτων καθ' εκατερον του παντος περατων την συστασιν, πανταχου τωι λογισμωι σου\nπροαπανται η θεοτης, μονη κατα παν μερος τοις ουσιν ενθεωρουμενη και εν τωι ειναι\nτα παντα συνεχουσα. ειτε δη θεοτητα την φυσιν ταυτην ονομαζεσθαι χρη ειτε λογον\nειτε δυναμιν ειτε σοφιαν ειτε αλλο τι των υψηλων τε και μαλλον ενδειξασθαι\nδυναμενων το υπερκειμενον, ουδεν ο λογος ημων περι φωνης η ονοματος η τυπου\nρηματων διαφερεται. επει ουν πασα προς αυτον η κτισις βλεπει, και περι αυτον εστι,\nκαι δι' εκεινου προς εαυτην συμφυης γινεται, των ανω τοις κατω και των πλαγιων\nπρος αλληλα δι' εκεινου συμφυομενων, εδει μη μονον δι' ακοης ημας προς την της\nθεοτητος κατανοησιν χειραγωγεισθαι, αλλα και την οψιν γενεσθαι των υψηλοτερων\nνοηματων διδασκαλον, οθεν και ο μεγας ορμηθεις Παυλος μυσταγωγει τον εν\nἘφεσωι λαον, δυναμιν αυτοις εντιθεις δια της διδασκαλιας προς το γνωναι τι εστι το\nβαθος και το υψος, το τε πλατος και το μηκος. εκαστην γαρ του σταυρου προβολην\nιδιωι ρηματι κατονομαζει, υψος μεν το υπερεχον, βαθος δε το υποκειμενον, πλατος\nτε και μηκος τας πλαγιας εκτασεις λεγων. και σαφεστερον ετερωθι το τοιουτον\nνοημα προς Φιλιππησιους, οιμαι, ποιει οις φησιν οτι Ἐν τωι ονοματι Ἰησου Χριστου\n\nπαν γονυ καμψει επουρανιων και επιγειων και καταχθονιων. ενταυθα την μεσην\nκεραιαν μιαι προσ ηγοριαι διαλαμβανει, παν το δια μεσου των επουρανιων και\nυποχθονιων ονομασας επιγειον. τουτο μεμαθηκαμεν περι του σταυρου το μυστηριον.\nτα δε απο τουτου τοι αυτα κατα το ακολουθον περιεχει ο λογος, ως ομολογεισθαι και\nπαρα των απιστων μηδεν αλλοτριον ειναι της θεοπρεπους υποληψεως. το γαρ μη\nεμμειναι τωι θανατωι, και τας δια του σιδηρου κατα του σωματος γενομενας πληγας\nμηδεν εμποδιον προς το ειναι ποιησασθαι, κατ' εξουσιαν τε φαινεσθαι μετα την\nαναστασιν τοις μαθηταις, οτε βουλοιτο παρειναι τε αυτοις μη ορωμενον και εν μεσωι\nγιγνεσθαι, μηδεν της εισοδου της δια των θυρων προσ δεομενον, ενισχυειν τε τους\nμαθητας τηι προσφυσησει του πνευματος, επαγγελλεσθαι τε και το μετ' αυτων ειναι,\nκαι μηδενι μεσωι διατειχιζεσθαι, και τωι μεν φαινομενωι προς τον ουρανον ανιεναι,\nτωι δε νοουμενωι πανταχου ειναι, και οσα τοιαυτα περιεχει η ιστορια, ουδεν της εκ\nτων λογισμων συμμαχιας προσδεεται προς το θεια τε ειναι και της υψη λης και\nτου λογου το υπερ την φυσιν εμφαινοντος. αλλ' επειδη μερος τι των μυστικων\nδιδαγματων και η κατα το λουτρον εστιν οικονομια, ο ειτε βαπτισμα ειτε φωτισμα\nειτε παλιγγενεσιαν βουλοιτο τις ονομαζειν, ουδεν προς την ονομασιαν διαφερομεθα,\nκαλως αν εχοι και περι τουτου βραχεα διεξελθειν.\n33 Ἐπειδαν γαρ παρ' ημων το τοιουτον ακουσωσιν, οτι, του θνητου προς την\nζωην μεταβαινοντος, ακολουθον ην της πρωτης γενεσεως επι τον θνητον\nφθοραν καταληγουσαν, αλλ' εις αθανατον ζωην τον γεγεννημενον παραγουσαν, ιν',\nτης μη παραδεχομενης φθοραν το γεννωμενον κρειττον γενηται της εκ του θανατου\nφθορας· επειδαν ουν τουτων και των τοιουτων ακουσωσιν και προδιδαχθωσι τον\nτροπον, οτι ευχη προς θεον και χαριτος ουρανιας επικλησις και υδωρ και πιστις εστι\nδι' ων το της αναγεννησεως πληρου μυστηριον, δυσπειθως εχουσι προς το\nφαινομενον βλεποντες, ως ου συμβαινον τηι επαγγελιαι το σωματικως ενεργουμενον.\nπως γαρ, φασιν, ευχη και δυναμεως θειας επικλησις επι του υδατος γινομενη ζωης\nεξαρκει λογος προς την του δογματος αγαγειν συγκαταθεσιν. αντερωτησωμεν γαρ,\nτου τροπου της κατα σαρκα γεννησεως πασιν οντος προδηλου, πως ανθρωπος εκεινο\nγινεται το εις αφορμην της συστασεως του ζυου καταβαλλομενον. αλλα μην ουδεις\nεπ' εκεινου λογος εστιν ο λογισμωι τινι το πιθανον εφευρισκων. τι γαρ κοινον εχει\nορος ανθρωπου προς την εν εκεινωι θεωρουμενην ποιοτητα συγκρινομενος;\nανθρωπος λογικον τι χρημα και διανοητικον εστι, νου και επιστημης δεκτικον·\nεκεινο δε υγραι τινι ενθεωρειται ποιοτητι, και πλειον ουδεν του κατ' αισθησιν\nορωμενου καταλαμβανει η εννοια. ην τοινυν εικος εστιν αποκρισιν ημιν γενεσθαι\nπαρα των ερωτηθεν των οτι πως εστι πιστον εξ εκεινου συστηναι ανθρωπον, τουτο\nκαι περι της δια του υδατος γινομενης αναγεννησεως ερωτηθεντες αποκρινουμεθα.\nεκει τε γαρ προχειρον εστιν εκαστωι των ηρωτημενων ειπειν οτι θειαι δυναμει εκεινο\nανθρωπος γινεται, ης μη παρουσης ακινητον εστιν εκεινο και ανενεργητον. ει ουν\nεκει ου το υποκειμενον ποιει τον ανθρωπον, αλλ' η θεια δυναμις προς ανθρωπου\nφυσιν μεταποιει το φαινομενον, της εσχατης αν ειη αγνωμοσυνης εκει τοσαυτην τωι\nθεωι προσμαρτυρουντας δυναμιν ατονειν εν τωι μερει τουτωι το θειον οιεσθαι προς\nτην εκπληρωσιν του θεληματος. τι κοινον, φασιν, υδατι και ζωηι; τι δε κοινον, προς\nαυτους ερουμεν, υγροτητι και εικονι θεου; αλλ' ουδεν εκει το παραδοξον, ει θεου\nβουλομενου προς το τιμιωτατον ζωιον το υγρον μεταβαινει. το ισον και επι τουτου\n\nμετασκευαζει το εν τηι φθαρτηι φυσει γενομενον.\n34 Ἀλλα ζητουσιν αποδειξιν του παρειναι το θειον επι αγιασμωι των\nγινομενων καλουμενον. ο δε τουτο ζητων αναγνωτω παλιν τα κατοπιν εξητασμενα.\nη γαρ κατασκευη του την δια σαρκος ημιν επιφανεισαν δυναμιν αληθως θειαν ειναι\nτου παροντος λογου συνηγορια γινεται. δειχθεντος γαρ του θεον ειναι τον εν σαρκι\nφανερωθεντα, τοις δια των γινομενων θαυμασι την φυσιν εαυτου δει ξαντα,\nωσπερ γαρ εκαστου των οντων εστι τις ιδιοτης η την φυσιν γνωριζουσα, ουτως ιδιον\nτης θειας φυσεως εστιν η αληθεια. αλλα μην αει παρεσεσθαι τοις επικαλουμενοις\nεπηγγελται, και εν μεσωι των πιστευοντων ειναι, και εν πασι μενειν και εκαστωι\nσυνειναι. ουκετ' ουν αν ετερας εις το παρειναι το θειον τοις γινομενοις αποδειξεως\nπροσδεοιμεθα, το μεν θεον ειναι δια των θαυματων αυτων πεπιστευκοτες, ιδιον δε\nτης θεοτητος το αμικτως προς το ψευδος εχειν ειδοτες, εν δε τωι αψευδει της\nυποσχεσεως παρειναι το επηγ γελμενον ουκ αμφιβαλλοντες. το δε προηγεισθαι την\nδια της ευχης κλησιν της θειας οικονομιας περιουσια τις εστι της αποδειξεως του\nκατα θεον επιτελεισθαι το ενεργου μενον. ει γαρ επι του ετερου της ανθρωποποιιας\nειδους αι των γεννωντων ορμαι, καν μη επικληθηι παρ' αυτων δι' ευχης το θειον, τηι\nτου θεου δυναμει, καθως εν τοις εμπροσθεν ειρηται, διαπλασσουσι το γεννωμενον,\nης χωρισθεισης απρακτος εστιν η σπουδη και ανονητος, ποσωι μαλλον εν τωι\nπνευματικωι της γεννησεως τροπωι, και θεου παρεσεσθαι τοις γινομενοις\nεπηγγελμενου και την παρ' εαυτου δυναμιν εντεθεικοτος τωι εργωι, καθα\nπεπιστευκαμεν, και της ημετερας προαιρεσεως προς το σπουδαζομενον την ορμην\nεχουσης, ει συμπαραληφθειη καθηκοντως η δια της ευχης συμμαχια, μαλλον\nεπιτελες εσται το σπουδαζομενον; καθαπερ γαρ οι επιφαυσαι τον ηλιον αυτοις\nειναι τις φησει την των προσευχομενων σπουδην, ει περι του παντως εσομενου τον\nθεον ικετευουσιν, ουτως οι πεπεισμενοι κατα την αψευδη του επαγγειλαμενου\nυποσχεσιν παντως παρειναι την χαριν τοις δια της μυστικης ταυτης οικονομιας ανα\nγεννωμενοις η προσθηκην τινα ποιουνται της χαριτος, η την ουσαν ουκ\nαποστρεφουσιν. το γαρ παντως συνειναι δια το θεον ειναι τον επαγγειλαμενον\nπεπιστευται· η δε της θεοτητος μαρτυρια δια των θαυματων εστιν. ωστε δια παντων\nτο παρειναι το θειον ουδεμιαν αμφιβολιαν εχει.\n35 Ἡ δε εις το υδωρ καθοδος και το εις τρις εν αυτωι γενεσθαι τον ανθρωπον,\nετερον εμπεριεχει μυστηριον. επειδη γαρ ο της σωτηριας ημων τροπος ου τοσουτον\nεκ της κατα την διδαχην υφηγησεως ενεργος γεγονεν οσον δι' αυτων ων εποιησεν ο\nτην προς τον ανθρωπον υποστας κοινωνιαν, εργωι την ζωην ενεργησας, ινα δια της\nαναλη φθεισης παρ' αυτου και συναποθεωθεισης σαρκος απαν συνδιασωθηι το\nσυγγενες αυτηι και ομοφυλον, αναγκαιον ην επινοηθηναι τινα τροπον, εν ωι τις ην\nσυγγενεια τε και ομοιοτης εν τοις γινομενοις παρα του επομενου προς τον\nηγουμενον. χρη τοινυν ιδειν εν τισιν ο της ζωης ημων καθηγησαμενος εθεωρηθη,\nινα, καθως φησιν ο αποστολος, κατα τον αρχηγον της σωτηριας ημων κατορθωθηι\nτοις επομενοις η μιμησις. ωσπερ γαρ παρα των πεπαιδευ μενων τα τακτικα προς την\nοπλιτικην εμπειριαν αναγονται οι δι' ων βλεπουσιν προς την ευρυθμον τε και\nενοπλιον κινησιν παιδευομενοι, ο δε μη πραττων το προδεικνυμενον αμετοχος της\nτοιαυτης εμπειριας μενει, κατα τον αυτον τροπον τωι προς την σωτηριαν ημων\nεξηγουμενωι παντως οις ιση προς το αγαθον εστιν η σπουδη ομοιως επαναγκες δια\nμιμησεως επεσθαι, το παρ' αυτου προδειχθεν εις εργον αγοντας. ου γαρ εστι προς το\nισον καταντησαι περας, μη δια των ομοιων οδευσαντας. καθαπερ γαρ οι τας των\n\nεπιτυχοιεν, κατοπιν επομενοι τας ποικι λας τε και απατηλας των οικων αναστροφας\nνοησον και τον του βιου τουτου λαβυρινθον αδιεξιτητον ειναι τηι ανθρωπινηι φυσει,\nει μη τις της αυτης οδου λαβοιτο δι' ης ο εν αυτωι γενομενος εξω κατεστη του\nπεριεχοντος. λαβυρινθον δε φημι τροπικως την αδιεξοδον του θανατου φρουραν, ηι\nτο δειλαιον του ανθρωπου γενος περιεσχεθη. τι ουν περι τον αρχηγον της σωτηριας\nημων εθεασαμεθα; τριημερον νεκρωσιν και παλιν ζωην. ουκ ουν χρη τι τοιουτον και\nεν ημιν επινοηθηναι ομοιωμα. τις ουν εστιν η επινοια δι' ης και εν ημιν πληρουται\nτου παρ' εκεινου γεγονοτος η μιμησις; απαν το νεκρωθεν οικειον τινα και κατα\nφυσιν εχει χωρον, την γην, εν ηι κλινεται τε και κατακρυπτεται. πολλην δε προς\nαλληλα την συγγενειαν εχει γη τε και υδωρ, μονα των στοιχειων βαρεα τε οντα και\nκατωφερη, και εν αλληλοις μενοντα και δι' αλληλων κρατουμενα. επει ουν του\nκαθηγουμενου της ζωης ημων ο θανατος υπογειος κατα την κοινην γεγονε φυσιν, η\nτου θανατου μιμησις η παρ' ημων γινομενη εν τωι γειτονι διατυπουται στοιχειωι. και\nως εκεινος ο ανωθεν ανθρωπος αναλαβων την νεκροτητα μετα την υπογειον θεσιν\nτριταιος επι την ζωην παλιν ανεδραμεν, ουτω πας ο συνημμενος κατα την του\nσωματος φυσιν εκεινωι προς το αυτο κατορθωμα βλεπων, το κατα την ζωην λεγω\nπερας, αντι γης το υδωρ επιχεαμενος και υποδυς το στοιχειον εν τρισι περιοδοις την\nτριημερον της ανα στασεως χαριν απεμιμησατο. ειρηται δε το τοιουτον και εν τοις\nφθασασιν, οτι κατ' οικονομιαν επηκται τηι ανθρωπινηι φυσει παρα της θειας\nπρονοιας ο θανατος, ωστε της κακιας εν τηι διαλυσει του σωματος και της ψυχης\nεκρυεισης παλιν δια της αναστασεως σωον και απαθη και ακεραιον και πασης της\nκατα κακιαν επιμιξιας αλλοτριον αναστοιχειωθηναι τον ανθρωπον. αλλ' επι μεν του\nκαθηγουμενου της σωτηριας ημων το τελειον η κατα τον θανατον εσχεν οικονομια,\nκατα τον ιδιον σκοπον εντελως πληρωθεισα. διεσταλη τε γαρ δια του θανατου τα\nηνωμενα και παλιν συνηχθη τα διακεκριμενα, ως αν καθαρθεισης της φυσεως εν τηι\nτων συμφυων διαλυσει, ψυχης τε λεγω και σωματος, παλιν η των κεχωρισμενων\nεπανοδος της αλλοτριας επιμιξιας καθα ρευουσα γενοιτο· επι δε των\nακολουθουντων τωι καθηγου μενωι ου χωρει την ακριβη μιμησιν δι' ολων η φυσις,\nταμιευεται χρονωι. τι ουν εστιν ο μιμειται; το της εμμιχθεισης κακιας εν τηι της\nνεκρωσεως εικονι τηι γενομενηι δια του υδατος τον αφανισμον εμποιησαι, ου μην\nτελειως αφανισμον, αλλα τινα διακοπην της του κακου συνεχειας, συνδραμοντων\nδυο προς την της κακιας αναι ρεσιν, της τε του πλημμελησαντος μεταμελειας και της\nτου θανατου μιμησεως, δι' ων εκλυεται πως ο ανθρωπος της προς το κακον\nσυμφυιας, τηι μεταμελειαι μεν εις μισος τε και αλλοτριωσιν της κακιας χωρων, τωι δε\nθανατωι του κακου τον αφανισμον εργαζομενος. αλλ' ει μεν ην δυνατον εν τελειωι\nτωι θανατωι γενεσθαι τον μιμουμενον, ουδ' αν μιμησις, αλλα ταυτοτης το γινομενον\nην, και εις το παν τελες το κακον εκ της φυσεως ημων ηφανιζετο, ωστε, καθως\nφησιν ο αποστολος, εφαπαξ αποθανειν τηι αμαρτιαι. επει δε, καθως ειρηται, τοσουτον\nμιμουμεθα της υπερε χουσης δυναμεως οσον χωρει ημων η πτωχεια της φυσεως, το\nυδωρ τρις επιχεαμενοι και παλιν αναβαντες απο του υδατος, την σωτηριον ταφην\nκαι αναστασιν την εν τριημερωι γενομενην τωι χρονωι υποκρινομεθα, τουτο λαβοντες\nκατα διανοιαν οτι, ως ημιν εν εξουσιαι το υδωρ εστι, και εν αυτωι γενεσθαι και εξ\nαυτου παλιν αναδυναι, κατα τον αυτον τροπον επ' εξουσιας ην ο του παντος εχων\nτην δεσποτειαν, ως ημεις εν τωι υδατι, ουτως εκεινος εν τωι θανατωι καταδυεις, παλιν\nεπι την ιδιαν αναλυειν μακαριο τητα. ει ουν τις προς το εικος βλεποι και κατα την εν\nεκατερωι δυναμιν τα γινομενα κρινοι, ουδεμιαν εν τοις γινομενοις ευρησει\n\nδιαφοραν, εκατερου κατα το της φυσεως μετρον εξεργαζομενου τα κατα δυναμιν. ως\nγαρ εστιν ανθρωπωι το υδωρ προς το ακινδυνως επιθιγγανειν, ει βουλοιτο,\nαπειροπλασιως τηι θειαι δυναμει κατ' ευκολιαν ο θανατος προκειται, και εν αυτωι\nγενεσθαι και μη τρα πηναι προς παθος.\n∆ια τουτο τοινυν αναγκαιον ημιν το εν τωι υδατι προμελετησαι την της\nαναστασεως χαριν, ως αν ειδειημεν οτι το ισον ημιν εις ευκολιαν εστιν υδατι τε\nβαπτισθηναι και εκ του θανατου παλιν αναδυναι. αλλ' ωσπερ εν τοις κατα τον βιον\nγινομενοις τινα τινων εστιν αρχηγικωτερα, ων ανευ ουκ αν το γινομενον κατορ\nθωθειη, καιτοι, ει προς το περας η αρχη κρινοιτο, αντ' ουδενος ειναι δοξει του\nπραγματος η αρχη συγκρινομενη τωι τελει· τι γαρ ισον ανθρωπος και το προς την\nγενοιτο· ουτως και το κατα την μεγαλην αναστασιν, μειζον ον τηι φυσει, τας αρχας\nεντευθεν και τας αιτιας εχει· ου γαρ εστι δυνατον εκεινο γενεσθαι, ει μη τουτο\nπροκαθηγησαιτο. μη δυνασθαι δε φημι διχα της κατα το λουτρον αναγεννησεως εν\nαναστασει γενεσθαι τον ανθρωπον, ου προς την του συγκριματος ημων ανα πλασιν\nτε και αναστοιχειωσιν βλεπων· προς τουτο γαρ δει παντως πορευθηναι την φυσιν\nοικειαις αναγκαις κατα την του ταξαντος οικονομιαν συνωθουμενην, καν προσλαβηι\nτην εκ του λουτρου χαριν, καν αμοιρος μεινηι της τοιαυτης μυησεως· αλλα την επι το\nμακαριον τε και θειον και πασης κατηφειας κεχωρισμενον αποκαταστασιν. ου γαρ\nοσα δι' αναστασεως την επι το ειναι παλιν επανοδον δεχεται, προς τον αυτον\nεπανεισι βιον, αλλα πολυ το μεσον των τε κεκαθαρμενων και των του καθαρσιου\nπροσδεομενων εστιν. εφ' ων γαρ κατα τον βιον τουτον η δια του λουτρου\nπροκαθηγησατο καθαρσις, προς το συγγενες τουτοις η αναχωρησις εσται· τωι δε\nκαθαρωι το απαθες προσωικειωται, εν δε τηι απαθειαι το μακαριον ειναι ουκ\nαμφιβαλλεται. οις δε προσεπωρωθη τα παθη και ουδεν προσηχθη της κηλιδος\nμελειας διορθωσις, αναγκη πασα και τουτους εν τωι καταλληλωι γενεσθαι.\nκαταλληλον δε τωι κεκιβδηλευ μενωι χρυσιωι το χωνευτηριον, ως της εμμιχθεισης\nφυσιν. επει ουν ρυπτικη τις εστι δυναμις εν τωι πυρι και τωι υδατι, οι δια του υδατος\nτου μυστικου τον της κακιας ρυπον αποκλυσαμενοι του ετερου των καθαρσιων\nειδους ουκ επιδεονται· οι δε ταυτης αμυητοι της καθαρσεως αναγκαιως τωι πυρι\nκαθαριζονται.\n36 Μη γαρ ειναι δυνατον ο τε κοινος δεικνυσι λογος και η των γραφων\nδιδασκαλια εντος του θειου γενεσθαι χορου τον μη καθαρως παντας τους εκ κακιας\nσπιλους απορρυψαμενον. τουτο εστιν ο μικρον ον καθ' εαυτο μεγαλων αγαθων αρχη\nτε και υποθεσις γινεται. μικρον δε φημι τηι ευκολιαι του κατορθωματος. τις γαρ\nπαρεστι πονος τωι πραγματι, πιστευσαι πανταχου τον θεον ειναι, εν πασι δε οντα,\nπαρειναι και τοις επικαλουμενοις την ζωτικην αυτου δυναμιν, παροντα δε το\nοικειον ποιειν; ιδιον δε της θειας ενεργειας η των δεομενων εστι σωτηρια. αυτη δε\nδια της εν υδατι καθαρσεως ενεργος γινεται. ο δε καθαρθεις εν μετουσιαι της\nκαθαροτητος εσται, το δε αληθως καθαρον η θεοτης εστιν. οραις οπως μικρον τι το\nκατα την αρχην εστι και ευκατορθωτον, πιστις και υδωρ, η μεν εντος της\nπροαιρεσεως ημων αποκειμενη, το δε συντροφον τηι ανθρωπινηι ζωηι. αλλα το εκ\nτουτων αναφυομενον αγαθον οσον και οιον, ως προς αυτο το θειον εχειν την\nοικειοτητα.\n37 Ἀλλ' επειδη διπλουν το ανθρωπινον, ψυχηι τε και σωματι συγκεκραμενον,\nδι' αμφοτερων αναγκη του προς την ζωην καθηγουμενου τους σωζομενους\nεφαπτεσθαι. ουκουν η ψυχη μεν δια πιστεως προς αυτον ανακραθεισα τας αφορμας\n\nεντευθεν της σωτηριας εχει· η γαρ προς την ζωην ενωσις την της ζωης κοινωνιαν\nεχει· το δε σωμα ετερον τροπον εν μετουσιαι τε και ανακρασει του σωζοντος γινεται.\nωσπερ γαρ οι δηλητηριον δι' επιβουλης λαβοντες αλλωι φαρμακωι την φθοροποιον\nδυναμιν εσβεσαν, χρη δε καθ' ομοιοτητα του ολεθριου και το αλεξητηριον εντος των\nσωμα η του βοηθουντος δυναμις, ουτω του διαλυοντος την φυσιν ημων\nαπογευσαμενοι παλιν αναγκαιως και του συναγοντος το διαλελυμενον\nεπεδεηθημεν, ως αν εν ημιν γενομενον το τοιουτον αλεξη τηριον την προεντεθεισαν\nτωι σωματι του δηλητηριου βλαβην δια της οικειας αντιπαθειας απωσοιτο. τι ουν\nεστι τουτο; ουδεν ετερον η εκεινο το σωμα ο του τε θανατου κρειττον εδειχθη και\nτης ζωης ημιν κατηρξατο. Καθαπερ γαρ μικρα ζυμη, καθως φησιν ο αποστολος, ολον\nτο φυραμα προς εαυτην εξομοιοι, ουτως το αθανατισθεν υπο του θεου σωμα εν τωι\nημετερωι γενομενον ολον προς εαυτο μεταποιει και μετατιθησιν. ως γαρ τωι\nφθοροποιωι προς το υγιαινον αναμιχθεντι απαν το ανακραθεν συνη χρειωται, ουτως\nκαι το αθανατον σωμα εν τωι αναλαβοντι αυτο γενομενον προς την εαυτου φυσιν\nκαι το παν μετε ποιησεν. αλλα μην ουκ εστιν αλλως εντος τι γενεσθαι του σωματος,\nμη δια βρωσεως και ποσεως τοις σπλαγχνοις καταμιγνυμενον. ουκουν επαναγκες\nκατα τον δυνατον τηι φυσει τροπον την ζωοποιον δυναμιν τωι σωματι δεξασθαι.\nμονου δε του θεοδοχου σωματος εκεινου ταυτην δεξαμενου την χαριν, αλλως δε\nδειχθεντος μη ειναι δυνατον εν αθανασιαι γενεσθαι το ημετερον σωμα, μη δια της\nπρος το αθανατον κοινωνιας εν μετουσιαι της αφθαρσιας γινομενον, σκοπησαι\nπροσηκει, πως εγενετο δυνατον το εν εκεινο σωμα ταις τοσαυταις των πιστων\nμυριασι κατα πασαν την οικουμενην εις αει καταμεριζομενον ολον εκαστου δια του\nμερους γινεσθαι και αυτο μενειν εφ' εαυτου ολον. ουκουν ως αν προς το ακολουθον\nημιν η πιστις βλεπουσα μηδεμιαν αμφιβολιαν περι του προκειμενου νοηματος εχοι,\nμικρον τι προσηκει παρασχολησαι τον λογον εις την φυσιολογιαν του σωματος. τις\nγαρ ουκ οιδεν οτι η του σωματος ημων φυσις αυτη καθ' εαυτην εν ιδιαι τινι υπο\nστασει ζωην ουκ εχει, αλλα δια της επιρρεουσης αυτηι δυναμεως συνεχει τε εαυτην\nκαι εν τωι ειναι μενει, απαυστωι κινησει το τε λειπον προς εαυτην εφελκομενη και το\nπεριττευον απωθουμενη; και ωσπερ τις ασκος υγρου τινος πληρης ων, ει κατα τον\nπυθμενα το εγκειμενον υπεξιοι, ουκ αν φυλασσοι το περι τον ογκον εαυτου σχημα,\nμη αντεισιοντος ανωθεν ετερου προς το κενου μενον, ωστε τον ορωντα την ογκωδη\nτου αγγειου τουτου περιοχην ειδεναι μη ιδιαν ειναι του φαινομενου, αλλα το\nεισρεον εν αυτωι γινομενον σχηματιζειν το περιεχον τον ογκον· ουτω και η του\nσωματος ημων κατασκευη ιδιον μεν προς την εαυτης συστασιν ουδεν ημιν γνωριμον\nεχει, δια δε της επεισαγομενης δυναμεως εν τωι ειναι μενει. η δε δυναμις αυτη τροφη\nκαι εστι και λεγεται. εστι δε ουχ η αυτη πασι τοις τρεφομενοις σωμασιν, αλλα τις\nεκαστωι καταλληλος παρα του την φυσιν οικονομουντος αποκεκληρωται. τα μεν γαρ\nτων ζυων ριζωρυχουντα τρεφεται, ετεροις εστιν η ποα τροφιμος, τινων δε η τροφη\nσαρκες εισιν, ανθρωπωι δε κατα το προηγουμενον αρτος. και εις την του υγρου\nδιαμονην και συντηρησιν ποτον γινεται ουκ αυτο μονον το υδωρ, αλλ' οινωι\nπολλακις εφηδυνομενον, προς την του θερμου του εν ημιν συμμαχιαν. ουκουν ο\nπρος ταυτα βλεπων δυναμει προς τον ογκον του ημετερου σωματος βλεπει· εν εμοι\nγαρ εκεινα γενομενα αιμα και σωμα γινεται, καταλληλως δια της αλλοιω τικης\nδυναμεως προς το του σωματος ειδος της τροφης μεθισταμενης. τουτων ημιν τουτον\nδιευκρινηθεντων τον τροπον επανακτεον παλιν προς τα προκειμενα την διανοιαν.\nεζητειτο γαρ πως το εν εκεινο σωμα του Χριστου πασαν ζωοποιει την των\nανθρωπων φυσιν, εν οσοις η πιστις εστι, προς παντας μεριζομενον και αυτο ου\nμειουμενον. ταχα τοινυν εγγυς του εικοτος λογου γινομεθα. ει γαρ παντος σωματος\n\nη υποστασις εκ της τροφης γινεται, αυτη δε βρωσις και ποσις εστιν, εστι δε εν τηι\nβρωσει αρτος, εν δε τηι ποσει το υδωρ εφηδυσμενον τωι οινωι, ο δε του θεου λογος,\nκαθως εν τοις πρωτοις διηιρηται, ο και θεος ων και λογος, τηι ανθρωπινηι\nσυνανεκραθη φυσει και εν τωι σωματι τωι ημετερωι γενομενος ουκ αλλην τινα\nπαρεκαινο τομησε τηι φυσει την συστασιν, αλλα δια των συνηθων τε και\nκαταλληλων εδωκε τωι καθ' εαυτον σωματι την διαμονην, βρωσει και ποσει\nπερικρατων την υποστασιν, η δε βρωσις αρτος ην· ωσπερ τοινυν εφ' ημων, καθως\nηδη πολλακις ειρηται, ο τον αρτον ιδων τροπον τινα το σωμα το ανθρωπινον βλεπει,\nοτι εν τουτωι εκεινο γινομενον τουτο γινεται, ουτω κακει το θεοδοχον σωμα την\nτροφην του αρτου παραδεξαμενον λογωι τινι ταυτον ην εκεινωι, της τροφης, καθως\nειρηται, προς την του σωματος φυσιν μεθισταμενης· το γαρ παντων ιδιον και επ'\nεκεινης της σαρκος ωμολογηθη, οτι αρτωι κακεινο το σωμα διεκρατειτο, το δε σωμα\nτηι ενοικησει του θεου λογου προς την θεικην αξιαν μετεποιηθη. καλως ουν και νυν\nτον τωι λογωι του θεου αγιαζομενον αρτον εις σωμα του θεου λογου μετα ποιεισθαι\nπιστευομεν. και γαρ εκεινο το σωμα αρτος τηι δυναμει ην, ηγιασθη δε τηι επισκηνωσει\nτου λογου του σκηνωσαντος εν τηι σαρκι. ουκουν οθεν ο εν εκεινωι τωι σωματι\nμεταποιηθεις αρτος εις θειαν μετεστη δυναμιν, δια του αυτου και νυν το ισον\nγινεται. εκει τε γαρ η του λογου χαρις αγιον εποιει το σωμα ωι εκ του αρτου η\nσυστασις ην, και τροπον τινα και αυτο αρτος ην· εν ταυθα τε ωσαυτως ο αρτος,\nκαθως φησιν ο αποστολος, αγιαζεται δια λογου θεου και εντευξεως, ου δια βρωσεως\nπροιων εις το σωμα γενεσθαι του λογου, αλλ' ευθυς προς το σωμα δια του λογου\nμεταποιουμενος, καθως ειρηται υπο του λογου οτι Τουτο εστι το σωμα μου. πασης δε\nσαρκος και δια του υγρου τρεφομενης· ου γαρ αν διχα της προς τουτο συζυγιας το εν\nημιν γεωδες εν τωι ζηιν διαμενοι· ωσπερ δια της στερρας τε και αντιτυπου τροφης το\nστερρον του σωματος υποστηριζομεν, τον αυτον τροπον και τωι υγρωι την προσθηκην\nεκ της ομογενους ποιουμεθα φυσεως, οπερ εν ημιν γενομενον δια της αλλοιωτικης\nδυναμεως εξαιματουται και μαλιστα γε ει δια του οινου λαβοι την δυναμιν προς την\nεις το θερμον μεταποιησιν. επει ουν και τουτο το μερος η θεοδοχος εκεινη σαρξ προς\nτην συστασιν εαυτης παρεδεξατο, ο δε φανερωθεις θεος δια τουτο κατεμιξεν εαυτον\nτηι επικηρωι φυσει, ινα τηι της θεοτητος κοινωνιαι συναποθεωθηι το ανθρωπινον,\nτουτου χαριν πασι τοις πεπιστευκοσι τηι οικονομιαι της χαριτος εαυτον ενσπειρει δια\nτης σαρκος, ης η συστασις εξ οινου τε και αρτου εστι, τοις σωμασι των\nπεπιστευκοτων κατα κιρναμενος, ως αν τηι προς το αθανατον ενωσει και ο ανθρωπος\nτης αφθαρσιας μετοχος γενοιτο. ταυτα δε διδωσι τηι της ευλογιας δυναμει προς\nεκεινο μεταστοι χειωσας των φαινομενων την φυσιν.\n38 Ουδεν οιμαι τοις ειρημενοις ενδειν των περι το μυστηριον ζητουμενων,\nπλην του κατα την πιστιν λογου, ον δι' ολιγου μεν και επι της παρουσης εκθησομεθα\nπραγματειας. τοις δε τον τελεωτερον επιζητουσι λογον ηδη προεξεθεμεθα εν ετεροις\nπονοις, δια της δυνατης ημιν σπουδης εν ακριβειαι τον λογον απλωσαντες, εν οις\nπρος τε τους εναντιους αγωνιστικως συνεπλακημεν και καθ' εαυτους περι των\nειπειν περι της πιστεως καλως εχειν ωιηθημεν οσον η του ευαγγελιου περιεχει φωνη,\nτο τον γεννωμενον κατα την πνευματικην αναγεννησιν ειδεναι παρα τινος γενναται\nκαι ποιον γινεται ζωιον· μονον γαρ τουτο το της γεννησεως ειδος κατ' εξουσιαν εχει,\nο τι περ αν εληται, τουτο γενεσθαι.\n39 Τα μεν γαρ λοιπα των τικτομενων τηι ορμηι των απογεννωντων υφισταται,\nο δε πνευματικος τοκος της εξουσιας ηρτηται του τικτομενου. επειδη τοινυν εν\nτουτωι εστιν ο κινδυνος, εν τωι μη διαμαρτειν του συμφεροντος, κατ' εξουσιαν\nπροκειμενης παντι της αιρεσεως, καλως εχειν φημι τον προς την γεννησιν την ιδιαν\n\nαμεινον αυτωι συστηναι την φυσιν· ειρηται γαρ οτι κατ' εξουσιαν τους γεννητορας ο\nτοιουτος αιρειται τοκος. διχη τοινυν των οντων μεμερισμενων εις το κτιστον και το\nακτιστον, και της μεν ακτιστου φυσεως το ατρεπτον τε και αμεταθετον εν εαυτηι\nκεκτημενης, της δε κτισεως προς τροπην αλλοιουμενης, ο κατα λογισμον το\nλυσιτελουν προαιρουμενος τινος αιρησεται μαλλον γενεσθαι τεκνον, της εν τροπηι\nθεωρουμενης η της αμεταστατον τε και παγιαν και αει ωσαυτως εχουσαν εν τωι\nαγαθωι κεκτημενης την φυσιν; επει ουν εν τωι ευαγγελιωι τα τρια παραδε δοται\nπροσωπα τε και ονοματα δι' ων η γεννησις τοις πιστευουσι γινεται, γενναται δε κατα\nτο ισον ο εν τηι τριαδι γεννωμενος παρα πατρος τε και υιου και πνευματος αγιου·\nουτω γαρ φησι περι του πνευματος το ευαγγελιον οτι Το γεγεννημενον εκ του\nπνευματος πνευμα εστι, και ο Παυλος εν Χριστωι γενναι, και Ὁ πατηρ παντων εστι\nπατηρ· ενταυθα μοι νηφετω του ακροατου η διανοια, μη της αστατουσης φυσεως\nεαυτην εκγονον ποιησηι, εξον την ατρεπτον τε και αναλλοιωτον αρχηγον\nποιησασθαι της ιδιας ζωης. κατα γαρ την διαθεσιν της καρδιας του προσιοντος τηι\nοικονομιαι και το γινομενον την δυναμιν εχει, ωστε τον μεν ακτιστον ομολογουντα\nτην αγιαν τριαδα εις την ατρεπτον τε και αναλλοιωτον εισελθειν ζωην, τον δε την\nκτιστην φυσιν εν τηι τριαδι δια της ηπατημενης υποληψεως βλεποντα, επειτα εν\nαυτηι βαπτιζομενον, παλιν τωι τρεπτωι τε και αλλοιουμενωι εγγεννηθηναι βιωι· τηι γαρ\nτων γεννωντων φυσει κατ' αναγκην ομογενες εστι και το τικτομενον. τι ουν αν ειη\nλυσιτελεστερον, εις την ατρε πτον ζωην εισελθειν η παλιν τωι αστατουντι και\nαλλοιου μενωι εγκυματουσθαι βιωι; επει ουν παντι δηλον εστι τωι και οπωσουν\nδιανοιας μετεχοντι, οτι το εστως του μη εστωτος παρα πολυ τιμιωτερον, και του\nελλιπους το τελειον, και του δεομενου το μη δεομενον, και του δια προκοπης\nανιοντος το μη εχον εις ο τι προελθηι, αλλ' επι της τελειοτητος του αγαθου μενον\nαει, επαναγκες αν ειη εν εξ αμφοτερων αιρεισθαι παντως τον γε νουν εχοντα, η της\nακτιστου φυσεως ειναι πιστευειν την αγιαν τριαδα και ουτως αρχηγον δια της\nπνευματικης γεννησεως ποιεισθαι της ιδιας ζωης, η, ει εξω της του πρωτου και\nαληθινου και αγαθου θεου φυσεως, της του πατρος λεγω, νομιζοι ειναι τον υιον η το\nπνευμα το αγιον, μη συμπαραλαμβανειν την εις ταυτα πιστιν εν τωι καιρωι της\nγεννησεως, μηποτε λαθηι τηι ελλιπει φυσει και δεομενηι του αγαθυνοντος εαυτον\nεισποιων και τροπον τινα παλιν εις το ομογενες εαυτον εισαγαγηι, της υπερεχουσης\nφυσεως αποστησας την πιστιν. ο γαρ τινι των κτιστων εαυτον υποζευξας λεληθεν\nεις αυτο και ουκ εις το θειον την ελπιδα της σωτηριας εχων. πασα γαρ η κτισις τωι\nκατα το ισον εκ του μη οντος εις το ειναι προηκειν οικειως προς εαυτην εχει· και\nωσπερ επι της των σωματων κατασκευης παντα τα μελη προς εαυτα συμφυως εχει,\nκαν τα μεν υποβεβηκοτα, τα δε υπερανεστωτα τυχηι, ουτως η κτιστη φυσις ηνωται\nπρος εαυτην κατα τον λογον της κτισεως και ουδεν η κατα το υπερεχον και ενδεον\nεν ημιν διαφορα διιστησιν αυτην της προς εαυτην συμφυιας· ων γαρ επ' ισης\nπροεπινοειται η ανυπαρξια, καν εν τοις αλλοις το διαφορον ηι, ουδεμιαν κατα το\nμερος τουτο της φυσεως παραλλαγην εξευρισκομεν. ει ουν κτιστος μεν ο ανθρωπος,\nκτιστον δε και το πνευμα και τον μονογενη θεον ειναι νομιζοι, ματαιος αν ειη εν\nελπιδι της επι το κρειττον μεταστασεως, προς εαυτον αναλυων. ομοιον γαρ ταις του\nΝικοδημου υποληψεσιν εστι το γινομενον, ος περι του δειν ανωθεν γεννηθηναι\nπαρα του κυριου μαθων δια το μηπω χωρησαι του μυστηριου τον λογον επι τον\nμητρωιον κολπον τοις λογισμοις κατεσυρετο. ωστε ει μη προς την ακτιστον φυσιν,\nαλλα προς την συγγενη και ομο δουλον κτισιν εαυτον απαγοι, της κατωθεν, ου της\nανωθεν εστι γεννησεως. φησι δε το ευαγγελιον ανωθεν ειναι των σωζομενων την\nγεννησιν.\n\n40 Ἀλλ' ου μοι δοκει μεχρι των ειρημενων αυταρκη την διδασκαλιαν η\nκατηχησις εχειν. δει γαρ, οιμαι, και το μετα τουτο σκοπειν, ο πολλοι των\nκαι τωι δοκειν μονον, ουχι τωι οντι γεννωμενοι. η γαρ δια της αναγεννησεως\nγινομενη της ζωης ημων μεταποιησις ουκ αν ειη μεταποιησις, ει εν ωι εσμεν δια\nμενοιμεν. τον γαρ εν τοις αυτοις οντα ουκ οιδα πως εστιν αλλον τινα γεγενησθαι\nνομισαι, εφ' ου μηδεν των γνωρισμα των μετεποιηθη. το γαρ επι ανακαινισμωι και\nμεταβοληι της φυσεως ημων την σωτηριον παραλαμβανεσθαι γεννησιν παντι δηλον\nεστιν. αλλα μην η ανθρωποτης αυτη καθ' εαυτην μεταβολην εκ του βαπτισματος ου\nπροσιεται, ουτε το λογικον ουτε το διανοητικον ουτε το επιστημης δεκτικον ουδε\nαλλο τι των χαρακτηριζοντων ιδιως την ανθρωπινην φυσιν εν μεταποιησει γινεται.\nη γαρ αν προς το χειρον η μεταποιησις ειη, ει τι τουτων υπαμειφθειη των ιδιων της\nφυσεως. ει ουν η ανωθεν γεννησις αναστοιχειω σις τις του ανθρωπου γινεται, ταυτα\nδε την μεταβολην ου προσιεται, σκεπτεον τινος μεταποιηθεντος εντελης της\nαναγεννησεως η χαρις εστι. δηλον οτι των πονηρων γνωρισματων εξαλειφθεντων\nτης φυσεως ημων η προς το κρειττον μεταστασις γινεται.\nκρειττους γεγοναμεν και προς το κρειττον μετεποιηθημεν. ει δε το μεν λουτρον\nεπαχθειη τωι σωματι, η δε ψυχη τας εμπαθεις κηλιδας μη απορρυ ψαιτο, αλλ' ο μετα\nτην μυησιν βιος συμβαινοι τωι αμυητωι βιωι, καν τολμηρον ειπειν ηι, λεξω και ουκ\nαποτραπησομαι, οτι επι τουτων το υδωρ υδωρ εστιν, ουδαμου της δωρεας του αγιου\nπνευματος επιφανεισης τωι γιγνομενωι, οταν μη μονον το κατα τον θυμον αισχος\nυβριζηι την θειαν μορφην η το κατα πλεονεξιαν παθος και η ακολαστος και ασχημων\nδιανοια και τυφος και φθονος και υπερηφανια, αλλα και τα εξ αδικιας κερδη\nπαραμενηι αυτωι και η εκ μοιχειας αυτωι κτηθεισα γυνη ταις ηδοναις αυτου και μετα\nτουτο υπηρετηται. εαν ταυτα και τα τοιαυτα ομοιως προτερον τε και μετα ταυτα περι\nτον βιον του βαπτισθεντος ηι, τι μεταπεποιηται ιδειν ουκ εχω, τον αυτον βλεπων\nονπερ και προτερον. ο ηδικημενος, ο σεσυκοφαντημενος, ο των ιδιων απωσθεις\nουδεμιαν ορωσιν εφ' εαυτων την του λελουμενου μεταβολην. ουκ ηκουσαν και παρα\nτουτου την του Ζακχαιου φωνην οτι Ει τινα τι εσυκοφαντησα, αποδιδωμι\nτετραπλασιονα. α προ του βαπτισματος ελεγον, τα αυτα και νυν περι αυτου\nδιεξερχονται, εκ των αυτων ονοματων κατονομαζουσι πλεονεκτην, των αλλοτριων\nεπιθυμητην, απο συμφορων ανθρωπινων τρυφωντα. ο τοινυν εν τοις αυτοις ων,\nεπειτα επιθρυλων εαυτωι δια του βαπτισματος την προς το κρειττον μεταβολην,\nακουσατω της Παυλου φωνης οτι Ει τις δοκει ειναι τι, μηδεν ων, φρεναπαται εαυτον.\nο γαρ μη γεγονας, ουκ ει. Ὅσοι ελαβον αυτον, φησι περι των αναγεννηθεντων το\nευαγγελιον, εδωκεν αυτοις εξουσιαν τεκνα θεου γενεσθαι. το τεκνον γενομενον\nτινος ομογενες παντως εστι τωι γεννησαντι. ει ουν ελαβες τον θεον και τεκνον\nεγενου θεου, δειξον δια της προαιρεσεως και τον εν σοι οντα θεον, δειξον εν σεαυτωι\nτον γεννησαντα. εξ ων τον θεον γνωριζομεν, δι' εκεινων προσηκει δειχθηναι του\nγενομενου υιου θεου την προς τον θεον οικειοτητα. εκεινος ανοιγει την χειρα και\nκαι ουκ εστιν αδικια εν αυτωι, και οσα τοιαυτα σποραδην παρα της γραφης\nδιδασκομεθα. εαν εν τουτοις ηις, αληθως εγενου τεκνον θεου· ει δε τοις της κακιας\nεπιμενεις γνωρισμασι, ματην επιθρυλεις σεαυτωι την ανωθεν γεννησιν. ερει προς σε\nη προφητεια οτι Υιος ανθρωπου ει, ουχι υιος υψιστου· αγαπαις ματαιοτητα, ζητεις\n\nγενηται. αναγκαιον αν ειη τουτοις προσθειναι και το λειπομενον, οτι ουτε τα αγαθα\nτα εν επαγγελιαις τοις ευ βεβιωκοσι προκειμενα τοιαυτα εστιν ως εις υπογραφην\nανθρωπου ανεβη; ουτε μην η αλγεινη των πεπλημμεληκοτων ζωη προς τι των τηιδε\nλυπουντων την αισθησιν ομοτιμως εχει. αλλα καν επονομασθηι τι των εκει\nκολαστηριων τοις ωδε γνωριζομενοις ονομασιν, ουκ εν ολιγωι την παραλλαγην εχει.\nπυρ γαρ ακουων αλλο τι παρα τουτο νοειν εδιδαχθης εκ του προσκεισθαι τι τωι πυρι\nεκεινωι ο εν τουτωι ουκ εστι· το μεν γαρ ου σβεννυται, τουτου δε πολλα παρα της\nπειρας εξευρηται τα σβεστηρια, πολλη δε του σβεννυμενου προς το μη\nπαραδεχομενον σβεσιν η διαφορα. ουκουν αλλο τι, και ουχι τουτο εστι. παλιν\nσκωληκα τις ακουσας μη δια της ομωνυμιας προς το επιγειον τουτο θηριον\nαποφερεσθω τηι διανοιαι· η γαρ προσθηκη του ατελευτητον ειναι αλλην τινα φυσιν\nπαρα την γινωσκομενην νοειν υποτιθεται. επει ουν ταυτα προκειται τηι ελπιδι του\nμετα ταυτα βιου, καταλληλως εκ της εκαστου προαιρεσεως κατα την δικαιαν του\nθεου κρισιν αναφυομενα τωι βιωι, σωφρονουντων αν ειη μη προς το παρον αλλα\nπρος το μετα τουτο βλεπειν, και της αφραστου μακαριοτητος εν τηι ολιγηι ταυτηι και\nπροσκαιρωι ζωηι τας αφορμας καταβαλλεσθαι και της των κακων πειρας δι' αγαθης\nπροαιρεσεως αλλοτριουσθαι, νυν μεν κατα τον βιον, μετα ταυτα δε κατα την\nαιωνιαν αντιδοσιν.\n",
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