{
  "schemaVersion": "early-church-document@2",
  "documentId": "gregory-nyssa-not-three-gods",
  "title": "On Not Three Gods",
  "author": "Gregory of Nyssa",
  "languageOfOrigin": "Greek",
  "text": {
    "content": "ΤΟΥ ΕΝ ΑΓΙΟΙ͂Σ ΓΡΗΓΟΡΙΟΥ\n\nἘΠΙΣΚΟΠΟΥ͂ ΝΥΣΣΗ͂Σ\n\nΠΕΡῚ ΤΟΥ͂ ΜΗ ΕΙΝΑΙ͂ ΤΡΕΙ͂Σ ΘΕΟΥ͂Σ\n\nΠΡῸΣ ΑΒΛΑΒΙ͂ΟΝ.\n\n5. Ρ. Ν᾿ ΟΒΕΘΟΆΙΙ\n\nἘΡΙΒΟΟΡΙ ΝΎΒΘΕΝΙ\n\nὉΠῸΡ ΝῸΝ ΒΙΝΈ ΤΒΕΒ 8\n\nΑΡ ΑΒΙΑΒΙΟΝΜ.\n\nἜΣ\n\nἐδγθοηθβ ἀσβοίδίογίοβ, οἱ τοϊαπὰϊ ἰ6]8 ρ6ῦ [|881\nοονίδπιίῃδ οχοἐυθεῖπιι, ὁ βίγουυθ Οἰνεῖβιὶ μι 68\nΑὐ]αθίο. Εδὶ δυΐθω διὰ ρᾶγνὰ 4ιθβιῖ0 μδδς, 4:18 Π|\nΔοΠΥοηΐΘΟΡ ἃς ἀΐξηο ἰγδοῖδία οἱ οχδη)γϊηδῖα [ι6-\nεἶς, ποῦ ρᾶγυη ἀοἰγίπιθηιὶ Δ!!Δίαγα κἰϊ. Νεοα556 δϑὲ\nἀἰεείπ απ ἀσογαι ἱποίάεγα ογγογαηι, οἱ νὰ] ἰγαὰβ\n\nὙμᾶς μὲν δίχαιόν ἐστι τοὺς ἀχμάξοντας ἐν πάσῃ\n\nδυνάμει χατὰ τὸν ἔσω ἄνθρωπον πρὸς τοὺς ἐναντίους\nτῆς ἀληθείας διαγωνίζεσθαι, καὶ μὴ χατοχνεῖν πρὸς\nτοὺς πόνους, ὅπως ἂν ἡμεῖς οἱ πατέρες τοῖς γενναίοις\nἱδρῶσι τῶν τέχνων ἐπευφραινώμεθα (τοῦτο γὰρ ὁ τῆς\nφύσεως ὑποτίθεται νόμος)\" ἐπειδὴ δὲ ἀναστρέψας τὴν\nτάξιν ἐφ᾽ ἡμᾶς πέμπεις τὰς προσθολὰς τῶν ἀχίδων,\nαἷς οἱ ἀντιχείμενοι τῇ ἀληθείᾳ βάλλουσι, χαὶ κελεύεις\nτῷ θυρεῷ τῆς πίστεως παρ' ἡμῶν τῶν γερόντων χα-\nτασδέννυσθαι τοὺς ἐρημιχοὺς ἄνθραχας, χαὶ τὰ\nἠχονημένα διὰ πῆς ψευδωνύμου γνώσεως βέλη, δεχό-\nμεθα τὸ ἐπίταγμα, σοὶ τύπος τῆς εὐπειθείας γινό-\nμενοι, ὡς ἂν χαὶ αὐτὸς ἡμῖν ἀντιπαρέχοις τὴν ἴσην\nἐπὶ τῶν ὁμοίων ἐπιταγμάτων ἀντίδοσιν, εἴποτέ σε\n\nπρὸς τοὺς τοιούτους ἄθλους διαναστήσαιμεν, ὦ γεν- ᾿\nΒ ναῖς τοῦ Χριστοῦ στρατιῶτα ᾿Αθλάδιε, Ἔστι δὲ οὐ\n\nμικρὸς οὗτος ὁ λόγος ὃν προέτεινας ἡμῖν, οὐδὲ τοιοῦ-\nτος ὡς ὀλίγην φέρειν ζημίαν, εἰ μὴ τῆς προσηκούσης.\nἐξετάσεως τύχοι. ᾿Ανάγχη γὰρ ἐχ τῆς βίας τοῦ θεω-\nρήματος, ἕν πάντως τῶν ἀπεμφαινόντων συνενεχθῇ -\nναι χατὰ τὸν πρόχειρον νοῦν, χαὶ ἣ τρεῖς λέγειν\nΘεοὺς (ὅπερ ἀθέμιτον), ἢ μὴ προσμαρτυρεῖν τῷ Υἱῷ\nκαὶ τῷ ἁγίῳ Πνεύματι τὴν θεότητα \" ὅπερ ἀσεδές τὸ\n\nΟΟΡ ΝῸΝ 5ΙΝῚ ΤΆΕΒ Ὁ]].\n\nκαὶ ἄτοπον. Τὸ δὲ λεγόμενον παρὰ σοῦ τοιοῦτόν ἐστι “Α ἀρί(45 δἀεὶϊ : ᾳυοά εἰ ἱπιρίαπι 68ὲ δξ' δυβυγάμηι.\n\nΠέτρος, καὶ Ἰάχωδος, καὶ Ἰωάννης, ἐν μιᾷ ὄντες τῇ\nἀνθρωπότητι, τρεῖς ἄνθρωποι λέγονται. Καὶ οὐδὲν\nἕτοπον τοὺς συνημμένους κατὰ τὴν φύσιν, εἰ πλείδυς\nεἶεν, ἐχ τοῦ τῆς φύσεως ὀνόματος πληθυντιχῶς ἀρι-\n- θμεῖσθαι, Εἰ οὖν ἐχεῖ τοῦτο δίδωσιν ἡ συνήθεια, καὶ\nὁ ἀπαγορεύων οὐχ ἔστι δύο λέγειν τοὺς δύο, καὶ τρεῖς\nποὺς ὑπὲρ δύο' πῶς ἐπὶ τῶν μυστιχῶν δογμάτων\nτὰς τρεῖς ὑποστάσεις ὁμολογοῦντες, καὶ οὐδεμίαν\nἐπ᾽ αὐτῶν τὴν κατὰ φύσιν διαφορὰν ἐννοοῦντες, μα-\nχόμεθα τρόπον τινὰ τῇ ὁμολογίᾳ, μίαν μὲν τὴν θεό-\nτητα τοῦ Πατρὸς χαὶ τοῦ ΥἹοῦ καὶ τοῦ ἁγίου Πνεύ-\nματος λέγοντες, τρεῖς δὲ θεοὺς λέγειν ἀπαγορεύοντες ;\nὉ μὲν οὖν λόγος, καθὼς προέφην, πολὺ τὸ δυσμετα-\nχξίριστον \" ἡμεῖς δὲ εἰ μέν τι τοιοῦτον εὕροιμεν δι᾽\nοὗ τὸ ἀμφίδολον τῆς διανοίας ἡμῶν ἐρεισθείη, μηχέτι\nπρὸς τὸ διάλημμα τὸ τῆς ἀτοπίας ἐπιδιστάζον χαὶ\nχραδαινόμενον, εὖ ἂν ἔχοι\" εἰ δὲ καὶ ἀτονώτερος\n\nἐλεγχθεέη τοῦ προδλήματος ὁ ἡμέτερος λόγος, τὴν '\n\nμὲν παράδοσιν ἣν παρὰ τῶν πατέρων διεδεξάμεθα,\nφυλάξομεν εἰς ἀεὶ βεθαίαν τε χαὶ ἀχίνητον \" τὸν δὲ\nσυνήγορον τῆς πίστεως λόγον, παρὰ τοῦ Κυρίου\nζητήσωμεν \" ὃς εἰ μὲν εὑρεθείη παρά τινος τῶν\nἐχόντων τὴν χάριν, εὐχαριστήσομεν τῷ δεδωχότι τὴν\nχάριν\" εἰ δὲ μὴ, οὐδὲν ἧττον ἐπὶ τῶν ἐγνωσμένων\nτὴν πίστιν ἀμετάθετον ἕξομεν.\n\nτὴ0.8\n\nΤΙ δῆποτε τοίνυν ἐν τῇ καθ᾽ ἡμᾶς συνηθείᾳ καθ᾽.\n\nἕνα τοὺς ἐν τῇ φύσει τῇ αὐτῇ δειχνυμένους ἀπαρι-\nΒμήσαντες πληθυντιχῶς ὀνομάζομεν, τόσους λέγοντες\nτοὺς ἀνθρώπους, καὶ οὐχὶ ἕνα τοὺς πάντας, ἐπὶ δὲ\n«ἧς θείας φύσεως ἐχδάλλει τὸ πλῆθος τῶν θεῶν ὁ τοῦ\nδόγματος λόγος, χαὶ ἀριθμῶν τὰς ὑποστάσεις, καὶ\nτὴν πληθυντιχὴν σημασίαν οὐ προσδεχόμενος ; Ἔστι\nμὲν οὖν χατὰ τὸ πρόχειρον, τοῦτο τοῖς ἁπλουστέροις\nεἰπόντα, δόξαι τι λέγειν, ὅτι φεύγων ὁ λόγος τῆς\nἙλληνιχῆς πολυθεΐας τὴν ὁμοιότητα, θεοὺς ἐν πλήθει\nἀριθμεῖν παρῃτήσατο, ὡς ἂν μή τις καὶ τῶν δογμά-\nτῶν νομισθείη χοινότης, εἰ μὴ μοναδιχῶς, ἀλλὰ πλη-\nβυντιχῶς χαὶ παρ᾽ ἡμῶν ἀριθμοῖτο τὸ θεῖον, καθ᾽\nὁμοιότητα τῆς παρ᾽ αὐτῶν συνηθείας \". τοῦτο δὲ τοῖς\nμὲν ἀχεραιοτέροις λεγόμενον, ἴσως ἄν τι δόξειε λέ-\nγεσθαι, ἐπὶ δέ γε τῶν ἄλλων τὸ ἕτερον αὐτοῖς τῆς\nπροτάσεως στῆναι ζητούντων, ἢ μὴ ὁμολογεῖν ἐπὶ\nτῶν τριῶν τὴν θεότητα, ἢ τρεῖς πάντως ὀνομάζειν\nτοὺς τῆς αὐτῆς χοινωνοῦντας θεότητος, οὔπω τοιοῦ-\nτόν ἔστι τὸ εἰρημένον, οἷον ἐμποιῆσαί τινα λύσιν τοῦ\n\nζητήματος.\n\nΟὐκοῦν ἐπάναγχες διὰ πλειόνων ποιήσασθαι τὴν\nἀπόχρισιν, ὅπως ἂν οἷόν τε ἧ, τὸ ἀληθὲς ἀνιχνεύοντας.\nΟὐ γὰρ περὶ τῶν τυχόντων ὁ λόγος. Φαμὲν τοίνυν\nπρῶτον κατάχρησίν τινα συνηθείας εἶναι τὸ τοὺς μὴ\nδιῃρημένους τῇ φύσει χατ᾽ αὐτὸ τὸ τῆς φύσεως ὄνομα\nπληθυντιχῶς ὀνομάζειν χαὶ λέγειν, ὅτι Πολλοὶ ἄν-\nϑρωποι\" ᾧπερ ὅμοιόν ἔστι τὸ λέγειν, ὅτι πολλαὶ\nφύσεις ἀνθρώπιναι. Καὶ ὅτι ταῦτα οὕτως ἔχει, δῆλον\n\nοΟθ 8 οἱ δοδηηε5, οὑπὶ ἴῃ ὑπᾶ δίηϊ υιπηλῃ ἃ πδίυγα,\nο5ί, παίυγα ΟΠ] υΠπΟΙΟ8, δὶ 9] 065 βἰηΐ, ὁχ ποηιίπα.\nἄυο βυπὶ, οἴ ἴγθ8 608 4υΐ βυρτγὰ ἀυο8 βυηῖ: ᾳυο\nἰοηΐο8, οἵ ἡ 4π| ἰη 8 οἷγοᾶ πϑίυγαπι αἰ Παγαηιλπὶ\nἈΒΠΟΒΟΘηί65, Δα νΟΓΒΔΙΏΙΓ αυοἀδηγηηοάο οοηζεϑϑίοηΐ,\nὑη8π| 4! Ἃ6ἐπὶ ἀοἰϊδίοπη Ραιγὶβ δὲ ΕΠῚΪ εἰ ϑρίγίιυβ\nθαπη, ἰγδοίδι αι. πη αἰ ΠΠ|ο 18 δὲ : πορίβουπι\nῬῈΡ φυορά πιϑηι8 μοβίγα διῃὈϊ συ 88 Πγιιδγαίυγ, οἱ\nδοοὸρίπι5, Βογνδθίπιυβ ἴῃ ρεγροίααπι ἤγπιδηι οἱ\n᾿ππηηοδΠ) : ΟΡΔίΙΟη6Πὶ γ6ΓῸ, αιϑὲ ἐἀ οἱ Ῥαϊγοοϊηρδίυν,\n1μ118 οἷ, φυΐ ψταιϊίδιι ἀδάσεί! : βίη τηΐπ8 ἰὰ ποθὲφ\nβίδιυϊα βιηΐ, ἤάθπι βιδθίϊοιη οἱ ἤτγτπηδπ τοι που]-\n\nἜχρε! τ, οἱ ΠΥ ροϑίδ568 ὨιΠΠΘΓΔΉ8, δ ρ] ΓΙΈ πὶ βἰσπί-\nΥἱἱδη8, (608 ἈΙΌΓΕΒ πυηθγᾶγα βομδγὶῖ, 6 θᾶ\nὉ ὁἰοἱ νἱάδαϊυτ, ἀρυὰ 41108 δυΐεπι, χυΐ ΔἸ ΘΓ πὶ 6χ\n\nῬΓΟρΟΒἐτ0η6 δ᾽ δἱ ἤγπιαπη ἃς βίδὈΐ 8 πηάπογα ἀδδὶ-\n\nῬπι8, Ἀυἱ [Γ68 ὈΓΟΥ80 8 ΠΟΙΙΪΏΔΓΕ 608, αυἱ οἰ υβάδπι\n\nῬϑγιϊοῖροβ οἱ βοοίϊ βίης ἀδἰιδιϊβ, ποπάμηι [416 δϑὲ\n\nΔ; ᾳυοά ἀϊχίπιιβ, υἱ σαπογαγα οἱ ἱπάυοογα Ροϑϑϊ\n\nτηοἀοσθμπααα ροιοΓΐπιι ἰηναϑιϊσαηάο Γαΐ νογἰδίϑιη.\n651. Βιοίπηιδ ἰρίτυν ρτίπηυπι ἀθυβιιπι φυσπιηὰάπι 6886\n᾿ἰρϑυπὶ ΠΌΤ ΠΟΙΟῚ ΡΙΌΓΔΙ Γ᾽ ΠΟΙ ΒΟ Ι5. δὲ\n\n5. ΘΒΕΘΟΆΙΙ ΝΥΒΘΕΝΙ\n\nἴϊὰ 56 Βαθθδαῖ, πἶπε ποθὶβ. ρίδπυπι βοτὶ ροβδὶι. αὐτὰ Α ἂν ἡμῖν ἐντεῦθεν γένοιτο. Προσχαλούμενοι γάρ τινα,\n\nῬγορτίδῃ οἱ ἱπιροβίιαπι (5ἰ πη! Ποδίγίοθι αἷς δι 6 ει)\nΘΟ υΠἰ4115 ηδίαγο 6ϑὲ ἰνοπιο. Ηοπ)ο. Θπί πη δὲ Ὑδὶ\nἴω ὑποφύουθ σοηδἰἀογαπί\", ργοργίοἰαῖαβ, ἀΐβρεῖ-\nεἰεἰοπρι δάιηϊε, οἱ υχία σοπμροβίτἰοποῖ ἴῃ ἢυ-\nοἴ υπΐϊ8, ροηἰυθμ6 826 ρΓΟΓδυδ πη [85 ἱπα νυ\nο5ι, φυ5 πϑᾳυ8 δἀθοιϊοπθ δυβδίυγ ποαυδ βυθιγᾶ-\nοἴἴοπα ἀϊηνϊμυαγ, 8566. ᾳυοά 65ῖ, ὑπὰπ| εἢ8 οἱ\nτἷα ἀϊευπίιγ, υπυπιᾳυοάσιυαδ δι|6 πῃ μογα πὶ ἴπ η -\nδχδοίίογθιη οἱ δχ|υϊβϑι ἰογοπὶ γϑιίοπθπιὶ 'Βοπιο 400-\nδδάθιη ἠδίυγα ἀρφιποηδίγαηίυν, πιυϊ τὰ 5ἰηῖ, υἱ\nγἰθηίο5, δγγογθηὶ 4υἱ εἷς Ἰδίοὶ, οἰἷδπὶ δὰ ἀϊνίπυπὶ\nτοοῖϊο ἀϊΠς 5 6ϑὲ (φυΐ δηΐτι 8] οἱ ρογβυδαθῦὶ ρο8-\nδἰ, αἱ ποη πλυ!ϊο8 ἀΐοαὶ Ποπιΐπο5 αυὶ ἰῃ Θά θπὶ η8-\nἴυγα ἀοπιοποίγδηϊυῦ ἢ οἰοηΐπι ἰῇ ΟΠ] ΓΘ ὁοη506-\nταἀο ταιυϊδίυ ἀἰϊ ἢ ς1 8. 691 , φυδηΐυπι δἰτῖπαι δά (Δης\nἱπίδγηδη αυϊάοπι πδίυγαᾶπι, 5ἱ οἰ ἤθη ! οοπδυδίυ-\n\nοὐχ ἐχ τῆς φύσεως αὐτὸν ὀνομάζομεν, ὡς ἂν μή τινα\nπλάνην ἡ χοινότης τοῦ ὀνόματος ἑμποιήσειεν, ἐχά-\nστοῦ τῶν ἀκουόντων ἑαυτὸν εἶναι τὸν προσχληθέντα\nνομίζοντος, ὅτι μὴ τῇ ἰδιαζούσῃ προσηγορίᾳ, ἀλλ᾽ ἐκ\nτοῦ χοινοῦ τῆς φύσεως ὀνόματος ἡ χλῆσις γίνεται,\nἀλλὰ τὴν ἰδίαν ἐπιχειμένην αὐτῷ (τὴν σημαντιχὴν\nλέγω τοῦ ὑποχειμένου) φωνὴν εἰπόντες, οὕτως αὐτὸν\nτῶν πολλῶν ἀποχρίνομεν. Ὥστε πολλοὺς μὲν εἶναι\nτοὺς μετεσχηχότας τῆς φύσεως, φέρε εἰπεῖν μαθη-\nτὰς, ἢ ἀποστόλους, ἣ μάρτυρας, ἕνα δὲ ἐν πᾶσι πὸ)\nἄνθρωπον. Ἐπείπερ, καθὼς εἴρηται, οὐχὶ τοῦ χαθ᾽\nἕχαστον, ἀλλὰ τοῦ χοινοῦ τῆς φύσεώς ἔστιν ὁ ἄν-\nθρωπος. ΓΆνθρωπος γὰρ ὁ Λουχᾶς, ἢ ὁ Στέφανος \"\nοὐ μὴν εἴ τις ἄνθρωπος, πάντως χαὶ Λουχᾶς ἐστιν ἣ\n\nΒ Στέφανος. ᾿Αλλ᾽ ὁ μὲν τῶν ὑποστάσεων λόγος διὰ\n\nτὰς ἐνθεωρουμένας ἰδιότητας ἑκάστῳ τὸν διαμερισμὸν\nἐπιδέχεται, καὶ χατὰ σύνθεσιν ἐν ἀριθμῷ θεωρεῖται.\nἩ δὲ φύσις μία ἐστὶν, αὐτὴ πρὸς ἑαυτὴν ἡνωμένη,\nχαὶ ἀδιάτμητος ἀχριδῶς μονὰς, οὐχ αὐξανομένη διὰ\nπροσθήχης, οὐ μειουμένη δι᾽ ὑφαιρέσεως, ἀλλ᾽ ὅπερ\nἐστὶν ἕν οὖσα, κἂν ἐν πλήθει φαίνηται ἄσχιστος, χαὶ\nσυνεχὴς, καὶ ὁλόχληρος, καὶ τοῖς μετέχουσιν αὑτῆς\nτοῖς καθ᾽ ἕχαστον οὐ συνδιαιρουμένη. Καὶ ὥσπερ λέ-\nγεται, λαὸς, χαὶ δῆμος, καὶ στράτευμα, χαὶ ἔχχλη-\nσία, μοναχῶς πάντα, ἕχαστον δὲ τούτων ἐν πλήθει\nνοεῖται \" οὕτω κατὰ τὸν ἀχριδέστερον λόγον χαὶ ἄν-\nθρωπος εἷς χυρίως ἂν ῥηθείη, κἂν οἱ ἐν τῇ φύσει\nχαλῶς ἔχειν τὴν ἐσφαλμένην ἐφ᾽ ἡμῶν ἐπανορθοῦ-\nσθαι συνήθειαν εἰς τὸ μηχέτι τὸ τῆς φύσεως ὄνομα\nπρὸς πλῆθος ἐχτείνειν, ἣ ταύτῃ δουλεύοντας τὴν ὧδα\nπλάνην καὶ ἐπὶ τὸ θεῖον δόγμα μὴ μεταδιθάξειν.\n᾿Αλλ᾽ ἐπειδὴ ἀμήχανος τῆς συνηθείας ἡ ἐπανόρθωσις\n(πῶς γὰρ ἄν τις πεισθείη, εἰ μὴ πολλοὺς λέγει ἀν-\nθρώπους τοὺς ἐν φύσει τῇ αὐτῇ δειχνυμένους ;\nδυσμετάθετον γὰρ ἐπὶ παντὸς ἡ συνήθεια), ἐπὶ μὲν\nτῆς χάτω φύσεως τῇ κρατούσῃ συνηθείᾳ μὴ ἄντι-\nοὔσης ζημίας ἐκ τῆς ἡμαρτημένης τῶν ὀνομάτων\nχρήσεως. Ἐπὶ δὲ τοῦ θείου δόγματος, οὐχέτι ὁμοίως\nἀχίνδυνος ἡ διάφορος χρῆσις τῶν ὀνομάτων. Οὐ γὰρ\nμικρὸν ἐνταῦθα τὸ παρὰ μικρόν.\n\n8, οὐπὶ ὨᾺ] υπ οχϑίβιαὶ ἀοἰγπιδηΐαηι ὁχ ργᾶνο ποπιλίπυιῃ δι. [ἢ ἀϊνῖπΠο νογο ἀθογοίο πΠῸἢ Πρ 105 4 υ 8\nτὐΐαβ οἱ ἃ ρουουϊο νδουυβ, ργοῃίβοι!υ8 οἱ πα ἴδ ἢ 8 ὨΘΠλΐπαπι α5ι5 681. Νοη εηΐπι ρᾶτνιιηὶ ἢ]. φιοὰ ΡΕΓΡαΓ-\n\nγυϊὴ δῖ.\n\nἸείτας ἀπὰ8 πορὶβ οοπἤιοπάμδ 651 θδυ5 υχία 50γ- Ὁ Οὐκοῦν εἷς ἡμῖν ὁμολογητέος θεὸς χατὰ τὴν γρασ\n\nῬίτιγα ἰθϑιἰποηίαπι : « Αὐάϊΐ, ἴϑγδδὶ, θομηΐπυβ 1)605\nφογηιθαὶ ϑδποίδηι Τιὶπἰδίθμμ, 1256 διιίθπν ἀΐ0 56-\n\nγ Βουΐ, νι, ἃ.\n\nφιχὴν μαρτυρίαν “ εἴΑχουε, Ἰσραὴλ, Κύριος ὁ Θεός\nσον Κύριος εἷς ἐστι\" » χἂν ἢ φωνὴ τῆς θεότητος\nδιήχει διὰ τῆς ἁγίας Τριάδος. Ταῦτα δὲ λέγω χατὰ\nτὸν ἀποδοθέντα ἡμῖν ἐπὶ τῆς ἀνθρωπίνης φύσεως λό-\nγον\" ἐν ᾧ μεμαθήχαμεν μὴ δεῖν πληθυντιχῷ χαρα-\nχτῆρι τὴν προσηγορίαν πλατύνειν τῆς φύσεως. ᾿Αχρι-\nβέστερον δὲ ἡμῖν αὐτὸ τὸ ὄνομα τῆς θεότητος ἐξετα-\nστέον, ὅπως ἂν διὰ τῆς ἐγχειμένης τῇ φωνῇ σημα-\nσίας, γένοιτό τις συνεργία πρὸς τὴν τοῦ προχειμένου\nσαφήνειαν. Δοχεῖ μὲν οὖν τοῖς πολλοῖς ἰδιαζόντως\n\n421 ᾿ς ΟΡ ΝῸΝ ΒΙΝῚ ΤἈΕΒ ΡΠ.\n\nκατὰ τῆς φύσεως ἡ φωγὴ τῆς θεότητος χεῖσθαι, καὶ Α ορὶπίομα πϑίαγα ρΡΘΟΙΠ Αγ ἰδία 6888 νἱάοίυν»\n\nὥσπερ ἣ ὁ οὐρανὸς, ἣ ὁ ἥλιος, ἣ ἄλλο τ. τῶν τοῦ\nτῶν ὑποχειμένων σημαντικαῖς \" οὕτω φασὶ χαὶ ἐπὶ\nτῆς ἀνωτάτω χαὶ θείας φύσεως, ὥσπερ τι κύριον\nὄνομα προσφυῶς ἐφηρμόσθαι τῷ δηλουμένῳ τὴν φωνὴν\nτῆς θεότητος. Ἡμεῖς δὲ ταῖς τῆς Γραφῆς ὑποθήχαις\nμαθήκαμεν - χαὶ πᾶν ὄναμα εἴτε παρὰ τῆς ἀνθρω-\nπίνης οὐσίας ἐξεύρηται, εἴτε παρὰ τῶν Γραφῶν\nπαραδέδοται, τῶν τι περὶ τὴν θείαν φύσιν νοουμένῳ\nἑρμηνευτιχὸν εἶναι λέγομεν, οὐκ αὐτῆς δὲ τῆς φύσεως\nπεριέχειν τὴν σημασίαν. Καὶ οὐ πολλῆςς ἄν τις δεηθείη\nπραγματείας πρὸς τὴν ἀπόδειξιν τοῦ τὰ οὕτως ἔχειν.\nΤὰ μὲν γὰρ λοιπὰ τῶν ὀνομάτων, ὅσα ἐπὶ τῆς χτίσεως\nχεῖται, καὶ δίχα τινὸς ἐτυμολογίας εὕροι τις ἂν κατὰ\nτὸ συμόὰν ἐφηρμοσμένα τοῖς ὑποχειμένοις, ἀγαπών-\nτων ἡμῶν ὁπωσοῦν τὰ πράγματα διὰ τῆς ἐπ᾽ αὐτῶν\nφωνῆς σημειώσασθαι, πρὸς τὸ ἀσύγχυτον ἡμῖν γί-\nνεσθαι τῶν σεσημειωμένων τὴν γνῶσιν. “Ὅσα δὲ πρὸς\nὁδηγίαν τῆς θείας χατανοήσεώς ἐστιν ὀνόματα, ἰδίαν\nἔχει ἕκαστον ἐμπεριειλημμένην διάνοιαν, καὶ οὐκ ἂν\nχωρὶς νοήματός τινος οὐδεμίαν εὕροις φωνὴν ἐν τοῖς\nθεοπρεπεστέροις τῶν ὀνομάτων. Ὡς ἐχ τούτου δεί-\nχνυσθαι μὴ αὐτὴν τὴν θείαν φύσιν ὑπό τινος τῶν\nὀνομάτων αεσημειῶσθαι, ἀλλά τι τῶν περὶ αὐτὴν διὰ\nτῶν λεγομένων γνωρίζεσθαι. Λέγομεν γὰρ εἶναι τὸ\nθεῖον ἄφθαρτον, εἰ οὕτω τύχοι, ἣ δυνατὸν, ἣ ὅσα ἄλλα\nσύνηθές ἐστι λέγειν, ᾿Αλλ᾽ εὑρίσχομεν ἑκάστου τῶν\n\nὀνομάτων ἰδιάζουσαν ἔμφασιν, πρέπουσαν περὶ τῆς,\n\nθείας φύσεως νοεῖσθαι χαὶ λέγεσθαι\" οὐ μὴν ἐχεῖνο\nσημαίνουσαν, ὅ ἐστι κατ' οὐσίαν ἡ φύσις. Αὐτὸ γὰρ\nὅ τι ποτέ ἐστιν, ἄφθαρτόν ἐστιν\" ἡ δὲ τοῦ ἀφθάρτου\nἔννοια αὕτη, τὸ μὴ εἰς φθορὰν τὸ ὃν διαλύεσθαι.\nΟὐχοῦν ἄφθαρτον εἰπόντες, ὃ μὴ πάσχες ἡ φύσις\nεἴπομεν. Τί δέ ἔστι τὸ τὴν φθορὰν μὴ πάσχον, οὐ\nπαρεστήσαμεν.\n\nοοπμηοάδιδη) 6586 οἷ, αιοαἋ (ρεῦ 68π|) ἀθοϊ γαῖα.\nΒΑΡ ΙΘα οἱ ἱποχρ! Ὁ Π6πὶ Θᾶη) 6586 ἀϊαϊοἰηυ5 : οἱ\nἀεποίϑηάὶ νἱπὶ ΒΆθΘγα οί δογυπι, φιῷ οἰγοᾶ\n\nδἰ ϑυηΐ, γδὶ ἀθεᾷυθ αἰΐψυα οί ρί η9 ποίϑίϊοηα,\nἥπιᾶπὶ οἰγπιοϊοσίδπι ἀϊοίτηυ8, τοραγίδὶ δἰ 4ι 8 [Ὁ Γ-.\nβἰφηϊοαγα, ἢ6 οοηίυϑα Ω00]5 6556. γϑγιπὶ βρη ϊῆ-\nΡΟΓ ἃφυοά δογυπὶ πομίηαπι ἀθδηοίοιιγ, δε Α]1-\nαυϊὰ δοειιπη, 4υς οἱ δα)υηοία 5ιιηῖ, μοῦ δᾶ 4υ8\nτὶ πὰ ουυϑᾷια ΠοΟπλΪ η5 ρΘΟα ΔΓ πὶ 6856 δἰ 6 | ἃ -\nοὐπαυθ ἰδπάδπι δϑῖ, ἱποογγῸρ Ὀ 16 ἀδὲ : ἀϊοιοι 5\n\nΟὕτω χἂν ζωοποιὸν εἴπωμεν, ὃ ποιεῖ διὰ τῆς\n\nπροσηγορίας σημάναντες, τὸ ποιοῦν τῷ λόγῳ οὐχ\nἐγ ὡρίσαμεν. Καὶ τὰ ἄλλα πάντα χατὰ τὸν αὐτὸν\n\nλόγον ἐχ τῆς ἐγχειμένης ταῖς θεοπρεπεστέραις φωναῖς ἢ)\n\nσηματίας εὑρίσχομεν, ἣ τὸ μὴ δέον ἐπὶ τῆς θείας\nφύσεως γινώσχειν ἀπαγορεύοντα, ἣ τὸ δέον διδά-\nσχοντα, αὐτῆς δὲ τῆς φύσεως ἑρμηνείαν οὐ περι-\nἐχοντα. Ἐπεὶ τοίνυν τὰς ποιχίλας τῆς ὑπερχειμένης\nδυνάμεως ἐνεργείας κατανοοῦντες ἀφ᾽ ἑχάστης τῶν\nμεν μίαν δὲ καὶ ταύτην εἶναι τὴν ἐνέργειαν τὴν\nχὴν, καθ᾽ ἣν τὰ πάντα ἐφορᾷ καὶ πάντα ἐπισχοπεῖ,\nπὰς ἐνθυμήσεις βλέπων χαὶ ἐπὶ τὰ ἀθέατα τῇ θεω-\nρητιχῇ δυνάμει διαδυόμενος, ὑπειλήφαμεν, ἐχ τῆς\nθέας, τὴν θεότητα παρωνομάσθαι, χαὶ τὸν θεατὴν\nἡμῶν Θεὸν, ὑπό τε τῆς συνηθείας χαὶ τῆς τῶν Γρα-\nφῶν διδασχαλίας προσαγορεύεσθαι. Εἰ δὲ συγχωρεῖ\n\nδιπὶ οἰείθη8, ἂς πδίυταπι οἰἴδοι γί σθ) (60) νοΓ Ὸ\nαυῷ οοπιίποάηϊ ἰρϑῖ8 πδίμγ δἰ η ἰοαι ΟΠ 6 Π..\nΑυομίδηι ἰφίδυν γὰγὶὰ8 δΌρογπο ροίθῃι 8 οἴο!ο Δ 8\nΡοΙἸδιίομα 5 δάδρίδημϑ, δίᾳι!6 ὑη8π| Πἰ Γι πὶ οἰ λπὶ\nιδηο οἰβοδοίδιῃ ἱπδρθοίγίοαπὶ οἱ νἱβιἐαἰγίοθηι εἰ υἱ\nοορφί᾿λιίοηδα νἱάθη5, οἱ ὑδᾳῃ6 δὰ 68, αυῷ βρεοῖϊδγὶ\nτῆς θέας, ἰ( οδὲ υἱείοηφ 6 ἱπεροείΐοπε, θεότητα, ἰὰ ἐπὶ\n\n125 5. ΟΒΕΟΘΟΘΆΙΙ ΝΥ͂ΒΒΕΝΡ 134\n\nἀείιαίεηι ἀοποπιΐ παῖδ 6886 ΟΣ β(Ἰ ΠΠΔΠΊ1 5, τὸν θεα- Α τις ταὐτὸν εἶναι, τὸ θεάσασθαι, καὶ τὸ βλέπέιν, καὶ\nτὴν ἡμῶν ἰὰ 681 ἐπερεσίοτοπι σοπίεπιρίαἴογενι ποείτωθι τὸν ἑφορῶντα πάντα Θεὸν, ἔφορον τοῦ παντὸς καὶ\nεἰ σαταίοτεηι, Θεόν, ἰὰ ὁδὶ θόμηι, οἱ ἃ σοπδυοίυδϊδηα εἶναι καὶ λέγεσθαι, λογισάσθω τὴν ἐνέργειαν ταύτην,\nαἱ ἃ ϑογριυτάτυ ἀοοίγ ἃ Δρρο δὶ ἀγθγαπιαγ. πότερον ἑνὶ πρόσεστι τῶν ἐν τῇ ἁγίᾳ Τρίαδι πεπι-\nΟιυοά οἱ ᾳυΐδ οοποράϊΐι, ἰάεπι 6886, τὸ θεάσα- στευμένων προσώπων, ἣ διὰ τῶν τριῶν προσήχει ἣ\nσθαι, ἰὰ 68ὶ Σρϑοίατε, οἱ τὸ βλέπειν, ΠΟΟ οδὶ υἱ- δύναμις. Εἰ γὰρ ἀληθὴς ἡ τῆς θεότητος ἑρμηνεία,\nἄεγὸ :; ἃίχυο οπηἷὰ ἐφορῶντα, ἰος δὶ ἐπδρίοἰεπίσπι χαὶ τὰ ὁρώμενα θεατὰ, χαὶ τὸ θεώμενον Θεὸς λέγε-\nΘεόν, ἰἸὰ εδὶ θειπι, ἔφορον ἴος 68ὲ ἱπδρεείογεπι ἐξ ται, οὐχέτι ἂν εὐλόγως ἀποχριθείη τι τῶν ἐν τῇ\nῬτα[εοίαπι εὐπιπι γόγαπὶ οἱ 6856 αἱ ἀΐεὶ : οοπ846- Τριάδι προσώπων τῆς τοιαύτης προσηγορίας διὰ τὴν\nΤταῖ πῆς οἰδοιδοίδαι, υἴγιιπὶ πὶ δάβὶι ἐχ 118, φῦ θὰ ἐγχειμένην τῇ φωνῇ σημασίαν. Τὸ γὰρ βλέπειν ἐπί-\n\n᾿δϑῃρία Τυϊηἰδῖθ ογοαάϊς δυπηῖ, ρογβονΐθ, 8ὴ δὰ σης μαρτυρεῖ ἡ Γραφὴ χαὶ Πατρὶ χαὶ Υἱῷ καὶ ἁγίῳ\n\nΟἸθπα5 68 νἱγίιι8 ρεγιίηθαι, ΝᾺπὶ δἱ υβγὰ οδῖ, τῆς Πνεύματι. ε Ὑπερασπιστὰ ἡμῶν, ἴδε, ὁ Θεὸς,» φησὶν\nθεότητος, ἰά 681 ἀεἰίαιἷ5 ἐχρί!οδιῖο,, οἱ 68, ΄φυς νυἱ-ὀ ὁ Δαδίδ. Ἐχ δὲ τούτου μανθάνομεν, ἰδέαν Θεοῦ, καθὸ\nἀδηίυγ θεατά, ἰὰ 6θὲ υἱείδ ΐα δειι ἐρεοιαὐ λα, εἰ Θεὸς νοεῖται, ἰδίαν ἐνέργειαν τοῦ ὁρᾷν, ἐχ τοῦ εἰπεῖν,\nτὸ θεώμενον, ἰοῦ οβὲ ἰώ φιοά υἱάοι εἰ ἐρεοίαῖΙ, «Ἴδε, ὁ Θεός.»' ᾿Αλλὰ. καὶ ὁ Ἰησοῦς ὁρᾷ τὰς ἐνθυμή-\nΘεός, ἰά εβὲ θεὶς ἀϊοίτυν, πμ 18. [πὶ ργοθλθ!! γαιῖο- Β σεις τῶν χαταγινωσχόντων διότι σνγχωρεῖ- τὰς ἀμαρ-\nΒ6 Δ]͵4υ.8 ῬΟΓΒΟΠΑΓΒΏ), 28 ᾽) Ἔτγϊ εἰ ἰῖ6 5πὶ, ἃ 1Δ ] τίας ἐξ αὐθεντίας τῶν ἀνθρώπων. ε Ἰδὼν γὰρ, φησὶν,\nδρρε!!διΐοπθ δοραγδθίίυγ, ργΟρΡίΘΓ ἰπϑίιὰπὶ υοοὶ 5'-ὀ ὁ Ἑησοῦς τὰς ἐνθυμήσεις αὐτῶν.» Καὶ περὶ τοῦ Πνεύ-\nξυϊβοαιίίοποιη. Νὰ φυοά νἱάδαηϊ οἱ ἱπιίυδδηίαγ, ματος λέγει πρὸς τὸν ᾿Ανανίαν ὁ Πέτρος \" ἕνα τί\nΒογρίυγα 510 ἰΘ δ πηοηἷ0 ἐχ 54:0 αἰϊγίθυ!! εἱ ΡΔ-ὀ ἐπλήρωσεν ὁ Σατανᾶς τὴν χαρδίαν σου. ψεύσασθαί σε\nτεῖ οἱ ΕἸ δὲ ϑρίγίιαὶ βδηοῖο. ε ῬΓΟΙΘΟΊΟΥ ΠΟΒΙΘΡ, τὸ Πνεῦμα τὸ ἅγιον ; Δειχνὺς, ὅτι τῶν ἐν χρυπτῷ\nδδβρίοθ, θεῖ, \"ἱπαυΐϊὶ ον \". Νῶπι δὰ θὲ ἀϊδοὶ- τετολμημένων παρὰ τοῦ ᾿Ανανίου, μάρτυς ἦν ἀψευ-\nτου βρεοίεπι θεοὶ, φυδίοηυβϑ θοῦ ἰπιο ἐρίταγ, Βα ογα δὴς ἐπιίστωρ τὸ Πνεῦμα τὸ ἅγιον, δι᾽ οὗ χαὶ τῷ Πέ-\nῬδουϊδτγαπι οἰ βεδοίδιη νἰἀεπαϊ, ἐχ 60 αυοὰ αϊχὶῖ, τρῳ τῶν λανθανόντων ἡ φανέρωσις ἦν. Ὁ μὲν γὰρ\nεἰοαοα ἀδπηηδηι πηι, 4υοὰ ΡΓῸ ροίθβίδία ρϑοθδίαδ πάντας, χαὶ τὴν ἁμαρτίαν ἐπιχρυπτόμενος. Τὸ δὲ\nΒοιΐπυπι σοπάομαγοϊ. ε Υἱἀδη8 οηΐπ), ἰπαυἱῖ, δ6808 Πνεῦμα τὸ ἅγιον, ὁμοῦ τεὲν Πέτρῳ ἦν, καὶ τὴν ἐχεί-\nοοφί διίοπαβ οογυπὶ ὅ. » Ἰΐδπ) ἀ6 ϑρίτίια Ροΐγιι8 δὰ νου διάνοιαν πρὸς τὴν φιλοχρηματίαν κατασυρεῖσαν\nΑπαπίδια ἀϊοὶϊ! : « Οὐν ἱπηρίονὶ! θ8181188 ΟΟΓ ἴθυ), ἐφώρασε, καὶ δι' ἑαυτοῦ δίδωσι τῷ Πέτρῳ ἰδεῖν τὰ\nαἱ πιδπεγογὶ 5 ϑρί ταὶ βᾶποῖο ἡ ὅ.» οβίθῃδηβ, φιοὰ λανθάνοντα \" οὐχ ἂν δηλονότι τοῦτο ποιοῦν, εἴπερ ἣν\nδογπὶ, αυῖ ἰπ οοου ὁ δυδυβ οὐαὶ Ληδηΐδβ, ἰθβιϊβ ν τῶν χρυφίων ἀθέατον.\n\nσογᾶὰχ οἱ Δγυΐ τον 6586ὶ ϑρίγι(8 βδποῖυβ, ῥοῦ αιιθπὶ οἰΐδπὶ Ροῖγο ῥγοἀουδηίεγ οοου]α. Αἰᾳυὰθ ἴ Π6 φυϊάθπι\nδαὶ ἰρϑίυβ [ὉΓ δγαῖ, (2]]6ῃ5 οἴἤπ68, υἱ ρυϊαθαὶ, οἱ ρβοοαῖιπιὶ Θοοιή πὶ ὨΔθ6Π8. ϑρὶ γιὰ 5 δυίοπι βδποίυ\nβἴτηυ! οἱ ἰῃ Ῥοῖγο δγαὶ, οἱ ΠΠ|Πὰ8 πιθηίθιι δά δυδγι εἴδη ργοθοίαη ἀδργοιθηάϊί, οἱ βῈΓ 8686 Βείγο [-\n\nΑι ποπάσῃῃ ἰπαυΐεί Δ]1ηυ5 δὰ ἰάὰ φιιοά φιφγίτυΓ, ᾽Αλλ᾽ οὔπω τις ἐρεῖ πρὸς τὸ ζητούμενον βλέπειν\nοὐδίϊοη 8 Βρθοίδγο βίγαοίυγδπ). ΝΘα116 ΘηΪπὶ οἱ ἀδίυπι τὴν κατασχενὴν τοῦ λόγου. Οὐδὲ γὰρ εἰ δοθείη χοινὴ\nυογῖα οοπιπιυπα πβαίυγα νοοαθυΐαπι 6856 ἀε (αἴθ, τῆς φύσεως ἡ χλῇσις τῆς θεότητος εἶναι, ἤδη τὸ μὴ\nἦλὰ (ργοιϊ 8) ΡῈ γ ΒοΟ ῥγορϑίυπι [μοτῖϊ, φυθά ποὰ δεῖν λέγειν θεοὺς διὰ τούτου χατεσχευάσθη \" τοὐναν-\nοροτίοδι ἀΐσογα ἀθ05 : φυϊπίπιο οοηΐγα ἐσ δἰβ πη 8 τίον μὲν οὖν ἐχ τούτων ἀναγχαζόμεθα μᾶλλον λέγειν\nφοξίηυν ἀΐοογο ἀθοβ. Βαρογίθπιις δπΐπὶ ἰη οοη806- θεούς. Εὑρίσχομεν γὰρ ἐπὶ τῆς ἀνθρωπίνης συνηθείας,\nτυάϊπο Βοιηΐπαπι, ΠΟ 5011π| 605, 4] οδημάδπι παμι- οὐ μόνον τοὺς τῆς αὐτῆς φύσεως χοινωνίας, ἀλλὰ\nΤΆ σΟΠΌΠ6Πὶ ΒΔ ναηΐ, νογιιῃι οἰ δπὶ ὶ φαΐ βἰηϊ ο]υ8- χᾶἄν τινες τοῦ αὐτοῦ ὧσιν ἐπιτηδεύματος, οὐχ ἑνιχῶς\nἄδη βιυάϊὶ, οἱ οἴβοῖ!, δἰ βρυ!αγῖιο Ὁ πηι! 05 ποπιϊπαῦὶ. τοὺς πολλοὺς μνημονευομένους. Καθό φαμεν ῥἡτορὰς\nΘυλ ταιϊϊοηθ ογδίογεβ πηι 108 οἱ φϑοιηδίγαβ ἀϊοίπιυβ τε πολλοὺς καὶ γεωμέτρας, γεωργούς τε καὶ σχυτοτό-\nΔρυϊοοϊδβαυθ οἱ βϑυΐογαβ : οἱ ἴῃ οί γίβ οπμηΐδ8 μους, χαὶ τὰ ἄλλα πάντα ὡσαύτως. Καὶ εἰ μὲν φύ-\nοϑάθι πιοὰθ. Ας 5 φυΐάεπιὶ βίο νοοαθυλιπὶ ἀαἰ[885 σεως ἦν ἡ θεότης προσηγορία, μᾶλλον ἂν εἶχε χαιρὸν\nαβδδῖ, πλδρὶς σοηφγυσγοῖ δίχιιθ οοηγοηίγοῖ ἰυχίὰ χατὰ τὸν προαποδέντα λόγον ἑνιχῶς τὰς τρεῖς ὑπο-\nδηΐο το ἀἰίδπὶ Γαι ΟΌ6Π) (ΟΠ Π 68) [Γ68 ΠΠΥ̓ροϑί8868 5:ῃ- στάσεις περιλαμδάνειν, χαὶ ἕνα Θεὸν λέγειν, διὰ τὸ\nφυϊανῖ μοῦ ΘΟπΙργοοπάθγα, οἱ ὑπὰπὶ δουπὶ ἀΐοεγο, τῆς φύσεως ἄτμητόν τε χαὶ ἀδιαίρετον. Ἐπειδὴ δὲ\nαυΐρρο εὐπὶ ἠϑίυγα [8 15 51, υἱ ἴῃ ρΑΓΙ68 δθοῦτὶ ἃς κχατεσχευάσθῃη διὰ τῶν εἰρημένων ἐνέργειαν σημαῤ-\nαἰνίἀϊ πο ροϑϑβίϊ. ϑϑὰ ᾳυοηΐϑη) ρ6Γ δᾶ, αυδ ἀϊοίὶαὰ νειν, χαὶ οὐχὶ φύσιν τὸ τῆς θεότητος ὄνομα, περιτρέ-\nβυπί, «ἰθτιτηδίυπι οδῖ, χυοὰ οἰβείυπι οἰ βοδοίαπια!Β πεταί πως πρὸς τοὐναντίον ἐχ τῶν χατασχευαζομέ-\nοἴ ποῦ πδίυγαπι δἰ βη! ἤοοῖ ποιβοὴ ἀεἰ!αιἰ5, δὰ 6οι1- νὼων ὁ λόγος, ὡς δεῖν ταύτῃ μᾶλλον λέγειν τρεῖς\nἀγδυΐυπὶ φυοάἀδηηπηοα0 56 811) οχ [5 41 Δ[Πγπγλι!, θεοὺς, τοὺς ἐν τῇ αὐτῇ ἐνεργείᾳ θεωρουμένους \" ὥς\nογαῖίο γοἀϊφίιαγ, υἱ ἰάοἶγο0 πιαρὶβ ορογίεαϊ ἀΐσοῦεὸ φασι λέγεσθαι τρεῖς φιλοσόφους, ἢ ῥήτορας, ἣ εἴ τί\n\n3 ρα]. υχχχ!, 10. ὅ 1μὰς. ττ, 47. ἡ Δοῖ. ν, Ὁ.\n\nἐγ\n\nΟὔὐὐθΌῸ ΝῸΝ 5ΙΝΤ ΤΆΕΒ 9]]1.\n\nἐστιν ἕτερον ἐξ ἐπιτηδεύματος ὄνομα, ὅταν πλείους Α ἴγ68 ἄξοξ, 608 αὐὶ ἴῃ οαάομῃ οἰδολοῖα Ὑϑγβδγὶ υἱν\n\nὦσιν οἱ τοῦ αὐτοῦ μετέχοντες. Ταῦτα δὲ φιλοπονώ-\nτερον ἐξειργασάμην, τὸν τῶν ὑπεναντίων ἀνθυπο-\nφέρων λόγον, ὡς ἂν βεδαιότερον ἡμῖν παγείη τὸ\nδόγμα ταῖς εὐπονωτέραις τῶν ἀντιθέσεων χρατυνό-\nμένον. Οὐχοῦν ἐπαναληπτέος πάλιν ὁ λόγος, Ἐπειδὴ\nμετρίως ἡμῖν ἐχ τῆς χατασχενῆς ἀπεδείχθη, οὐ φύ-\nσεως, ἀλλ᾽ ἐνεργείας εἶναι τὴν φωνὴν τῆς θεότητος\nλέγων, τάχα ταύτην ἄν τις αἰτίαν εὐλόγως εἴποι, τοῦ\nπληθυντιχῶς μὲν ἐπ᾽ ἀνθρώπων τοὺς τῶν αὐτῶν ἐπι-\nτηδευμάτων χοινωνοῦντας ἀλλήλοις ἀριθμεῖσθαι χαὶ\nὀνομάζεσθαι - μοναδιχῶς δὲ τὸ θεῖον ὡς ἕνα Θεὸν καὶ\nμίαν θεότητα λέγεσθαι, χἂν αἱ τρεῖς ὑποστάσεις τῆς\nὍτι ἄνθρωποι μὲν, χἂν μιᾶς ὦσιν ἐνεργείας οἱ\n\nτὸ προχείμενον, οὐδὲν ἐπιχοινωνῶν ἐν τῇ καθ᾽ ἑαυ-\nτὸν ἐνεργείᾳ πρὸς τοὺς τὸ ἴσον ἐπιτηδεύοντας. Εἰ\nγὰρ καὶ πλείονες εἶεν οἱ ῥήτορες, τὸ μὲν ἐπιτήδευμα\nἕν ὄν, τὸ αὐτὸ ἐν τοῖς πλείοσιν ὄνομα ἔχει \" οἱ δὲ\nτορεύων ἁ δεῖνα, καὶ ἰδίως ὁ ἕτερος.\n\nἀθηΐυγ : φυοιπδάπιοάυπι αἰυπὶ ἀϊοὶ ι[Γ65 ΡἢΠ]ΠΟβορί!ο5,\nἀυβίτῖο Δι ! ραν, δάνογβαγίοσυπ) δχ Ορροδί(ο ἰῃ-\nογθίαιπι ΘΟηδι4 διὰ γα] αϊογῖθα8 ορροβὶἰοπὶ θυ 8\nτυμηάδη βίυἀϊοτγυπι οἱ οὔ οἰ ογαιη ἰηίο Ὁ 56 ρᾶγι οἰ ρ68\n80 506 βἰπῖ, πι ΘΓ ΘΓ οἱ ἠοπιποηΐαῦ : δἰ ησυϊαγῖ-\nΩΓ ὙΘΓῸ παπιθῃ αἀἰϊνίπυπι ἰδπηυᾶπὶ ὑπυ5 Ποὺ οἱ\n4υῶ ἰηῃ ἀεί δῖα ΔρραγΓεῖ, δ᾽ ρηὶ Παιίοπα ΠῚ ΒθΟ Γῆ ῃ-\nαἰ υδάθιι βίοι οἵῆο!!, οἰ α Παιπὶ φαυΐδαυα ((Δτ0 6) 86-\nἸυποίαβ αρὶ! οἵ ορεγαίαν ἰᾳ αυοα 5ἰδὶ δυιυρβοῦὶὶ\n\nεἰβεϊεπάυπι, η8 ἐϑπιμηυπίοδηδ ἰῃ δυ8 Δοίίοῃο ουτὰ ἰΐ8, φυὶ ο᾽υβάθπι βυηὶ οἰδοὶϊ δίαυρ ἱπδιίαι!. Νὰπι\nεἰδὶ μ᾽ υγθ5 ποτὶπξ ΟΓδίογεβ, ϑἰυὰΐαπι φυίΐδοπὶ οἱ οἵδοίυπι οὑπὶ 5[ξ ἀπὰπὶ, ἰάδιῃ ἰπ ρἰαγίθυβ ποιμθη Πᾶἃ-\n\nδεραγαίί πὶ ογδιουΪΔπὶ Ἔχ θΓοθῃΐαϑ.\n\nΟὐχοῦν ἐν μὲν τοῖς ἀνθρώποις, ἐπειδὴ διαχεχρι-\nμένη ἐστὶν ἡ ἐν τοῖς αὐτοῖς ἐπιτηδεύμασιν ἑκάστου\n\nογοῖδ ου͵υβυθ 6δὶ ἴῃ ἰἰδάδπιὶ οὔϊοὶἑβ οἱ ἰηφεϊυἱδ\n\nεἰς ἰδίαν περιγραφὴν κατὰ τὸ ἰδιότροπον τῆς ἕνερ- ὦ οὐ αυ! θεῖ Θογυπι ἰηΐΓὰ 8108 ἐΕΓΠιΐΠΟ5 ρΓῸ ΓΔ[0ἢΘ\n\nγείας ἀποτεμνομέγου τῶν ἄλλων. Ἐπὶ δὲ τῆς θείας\nφύσεως, οὐχ οὕτως ἐμάθομεν, ὅτι ὁ Πατὴρ ποιεῖ τι\nχαθ᾽ ἑαυτὸν, οὗ μὴ συνεφάπτεται ὁ Υἱός. Ἢ πάλιν ὁ\nΥιὸς ἰδιαζόντως ἐνεργεῖ τι χωρὶς τοῦ Πνεύματος.\n᾿Αλλὰ πᾶσα ἐνέργεια ἡ θεόθεν ἐπὶ τὴν κτίσιν διή-\nχουσα, καὶ χατὰ τὰς πολυτρόπους ἐννοίας ὀνομαζο-\nμένη, ἐκ Πατρὸς ἀφορμᾶται χαὶ διὰ τοῦ Υἱοῦ πρόεισι,\nχαὶ ἐν τῷ Πνεύματι τῷ ἁγίῳ τελειοῦται. Διὰ τοῦτο\nεἰς πλῆθος τῶν ἐνεργούντων τὸ ὄνομα τῆς ἐνεργείας\nοὗ διασχίζεται, ὅτι οὐχ ἀποτεταγμένη ἑχάστου χαὶ\nἰδιάζουσά ἐστιν ἣ περί τι σπουδή \" ἀλλ᾽ ὅπερ ἂν γί-\nνεται τῶν εἴτε εἰς τὴν ἡμετέραν πρόνοιαν φθανόν-\nτων, εἴτε πρὸς τὴν τοῦ παντὸς οἰχονομίαν χαὶ σύστα-\nσιν, διὰ τῶν τριῶν μὲν γίνεται, οὐ μὴν τρία ἐστὶ τὰ\nγινόμενα. Νοήσωμεν δὲ τὸ λεγόμενον, ἐφ᾽ ἑνός τινος\nπράγματος \" ἀπ᾽ αὐτοῦ λέγω τοῦ χεφαλαίου τῶν χα-\nρισμάτων ζωῆς τετύχηχεν, ὅσα μετείληφε τῆς χάρι-\nτὸς ταύτης. Ἐξετάξοντες οὖν πόθεν ἡμῖν γέγονε τὸ\nτοιοῦτον ἀγαθὸν, εὑρίσκομεν διὰ τῆς τῶν Γραφῶν\nὁδηγίας, ὅτι ἐχ Πατρὸς χαὶ Υἱοῦ καὶ Πνεύμανος ἁγίου.\n᾿Αλλ’ οὐχ ἐπειδὴ τρία ὑποτιθέμεθα πρόσωπά τε καὶ\nαὑτῶν δεδωρῆσθαι ἡμῖν λογιζόμεθα \" ἀλλ᾽ ἡ αὐτὴ\nζωὴ χαὶ παρὰ τοῦ Πατρὸς ἐνεργεῖται, καὶ παρὰ τοῦ\nΥἱοῦ ἑτοιμάζεται, χαὶ τῆς τοῦ Πνεύματος ἐξῆπται\nβουλήσεως.\n\nἘπειδὴ τοίνυν χαθ᾽ ὁμοιότητα τοῦ εἰρημένου πᾶ-\nσαν ἐνέργειαν οὗ διῃρημένως ἐνεργεῖ κατὰ τὸν τῶν\n\nδἰ φυΐ μοῦ δὲ βοὶιιβ, φυοὰ ΕἸ 08 βοὴ ὑπὰ οὐἢϊ 60\nεἰ ρον ΕἸ ργοφγοάϊτατ, οἱ ἴω ϑρίγίια δᾶποίο ρογῆεὶ-\nουὐάδφια δἴφαρ ρϑου τα οἶγοᾶ 4] 4 ᾶπιὶ Γθτ βίυ ἀπ\nτίλιη, τοὶ δὰ βιιπηπηϑο τορυτ δἀρἰηἰβέγα ὁ η6 πη οἱ\nοοηδιϊ υἱοπδπλ ρογ ποδί, ΡῈ ἰγ68 φυϊάθπι ἔϊ, πο η\nδὲ, δου θην ἰσίίαν, υη46 πο ΐ5 [416 \"οησι) οομ1 -\nἸὰ πουῖβ οομεἰρῖ586 ἃ Ραΐγὸ οἱ ΕἼ110 οἱ ϑρίυϊτι βδη-\nεἴο. Δὲ πΠοῃ υοηίϑηι γῈ8 ρ ΓΟ η85 ἃς ἰγίἃ ποιμίπᾶ\nββὰ οδάθιῃ υἱία οἱ ἃ Ραῖγο ργϑβίδιυν, εἰ ἃ ΕἾ Ὸ\nἐσροάϊίυν, οἱ ἃ ϑρ᾽ γἰϊυ8 ρεηάοὶ νο]υπίδία.\n\n5. ΟΒΕΘΟΒΙ ΝΥ͂ΘΒΕΝΙ\n\nΒΕὲ0ὴ 88π0ῖ Τιϊπίίαῷ ΟΠ 6Πὶ ΔΟΙΪ ΟΠ ΘΠ) Ορογαίιγ, ἃ ὑποστάσεων ἀριθμὸν ἡ ἁγία Τριὰς, ἀλλὰ μία τις\n\nῬοβὶιο 68,, αυῷ ἃ Ῥαΐίγε μὲν ΕἸ] πη δὰ Βρι τυ πι\n\nσοηβἰ ἀθγδηίαγ, Π66 Γαᾳαὰ οπηηΐα ρα ΓΑἢ 6 οι π-\nἑπδροοίτίοοπι υἰτιαιθπὶ οἱ δοιοηθ πὶ ἔα ἰπ ΠΟ 5,\nἴυπι ἰῃ ΟΠπὶ οΓοαία γα, ΘΟπ͵ ποῖ πὶ οἱ ΠΟ 5ΈρᾶΓἃ-\nααἰ ΟΠ Π) (ΘΡΓΔ ἢ), [ἀἸσ ΘΠ ΘΠ. ἘΠ ΟΓΘΑΓΌ ἢ ΓΘΓΠΠῚ\nἴογγδηι, 6 Γ ΕἸ απὶ, οἱ οππηα ἀ6άϊ λάϊεία δ, ἢο 6.\nΤΟΙ οποαι μα οὶ, αἱ οἱ 'ρβ6 ᾿υάδχ ππίνογβάγυπι Γ6-\nΤα) 811, οἱ ἠθιηΐῃθπὶ ἑαἀϊοεῖ, αυΐρρα οὐ, οἱ ἀϊ-\nοἴμ πὶ 681, ᾿υἀὐϊοίυ μη οἴῆπο ΕἾΠἾΟ ἀθεεγῖι, δὲ οἴμπα\nθεῖ νἱγίπβ, οἱ οὶ βαρίθπιϊα δι : ἀίφυ ἱμϑρδοι γί ἐθιῃ\nἀϊοίηυβ, ρου Ὁ ηϊξοπίιυπι ῬΑ ΕΓ ορογαῖυγ, ΕἼ]Ο δὰ-\nἀϊεὶ!, οἱ δρίὶ γίτυι δια ϑι 0η 8 \" : ορογϑηῖθ ἰΐαπὶ βδεουη-\nεἷξ οηίπι ἴ : ε« 5] δυΐοπι ὅσο ἰη ϑρίγίιυ Π οἱ αἱ εῖο ἀφ -\nΒιυηΐδ : » 8 ρΔΓΙ6 ἰοἴδη) βροοίειη δ ηΘ οἱ ΘΟ ρΓΘ-\nΒδηἀ6ἢ8 ΡῈ 6Άη) αυ8 εἶγοᾶ οἰ ἢ ἰθηκ3πι 6ϑι απ 81ὲΠ|:\nἴυγ, ἀπυπ ποπηδη οἰ οἰ Θη ᾿π πα ἀϊδροῦι!Γὶ 86\nοἱ βρϑοίϊδιγῖοἰβ υἱγίυ!β γαϊο (651) ἰη Ρϑίγο οἱ ΕἼ]\nεἰ ϑρί για δᾶποίο, 4υοιηδάπιοάιη ἰῃ ΘπροΥ οτί θι15\nἀϊοίυπι 6δὲ, 48 ὁχ Ῥαϊγο φυϊάδπι ἰΔηητᾶπι 8 (Οἱ\nἀποίίυν, οὁὲ ἴῃ νἱγίαια ϑρίτίιι5 φγαιίϑπὶ ρογῇοϊ! οἱ\nΠΟΠΘΙΠΙΠΙδὶ : 86 ΠΟῚ βδρϑγαι ἐχία ᾿Πγροβί8 5685\nτδῖυγ, ρογἤοίδιαγ : δε οἠηηΐβ ἔσαγα ργονυ!ἀδπιίδηυθ,\nοἱ γο8 Θοηβεῦγυαί, οἱ ἀβ!]εἰα σοτγτὶρὶῖ, οἱ τοῖο [ϑεῖ\nἀοοοῖ, υπᾶὰ 65ῖ οἱ ποὴ Γ68, αι αυΐάθπὶ ἃ βϑηείᾶ\nΤυϊηϊίδιθ ρογϑαίιγ, ἤθη ἰϑπηθη ΡΓῸ ΠυΠΠ ὁ ΓῸ ρ6γ80-\nΒΔΡΌΠ), 4υ85 ἰῃ ἢ σοηδβίἀοΓαηίυν, (ΓἸ Αγ] 8 ἀἰνῖ-\n\nΥἵνεται τοῦ ἀγαθοῦ θελήματος κίνησίς τε καὶ δια-\nχόσμησις, ἐκ Πατρὸς διὰ τοῦ Υἱοῦ πρὸς τὸ Πνεῦμα\nδιεξαγομένη “ ὡς γὰρ οὐ λέγομεν τρεῖς ζωοποιοὺς\nτοὺς τὴν μίαν ἐνεργοῦντας ζωὴν, οὐδὲ τρεῖς ἀγαθοὺς\nποὺς ἐν αὐτῇ τῇ ἀγαθότητι θέεωρουμένους, οὐδὲ τὰ\nἄλλα πάντα πληθυντιχῶς ἐξαγγέλλομεν - οὕτως οὐδὲ\nτρεῖς Θεοὺς ὀνομάζειν δυνάμεθα, τοὺς τὴν θεϊχὴν\nταύτην, ἤτοι ἐποπτιχὴν δύναμίν τε καὶ ἐνέργειαν\nσυνημμένως καὶ ἀδιακρίτως δι᾽ ἀλλήλων ἐφ᾽ ἡμῶν τε\nκαὶ πάσης τῆς κτίσεως ἐνεργοῦντας. Ὥσπερ γὰρ\nμαθόντες περὶ τοῦ Θεοῦ τῶν ὅλων τῆς Γραφῆς λεγού-\nσης, χρίνειν αὐτὸν πᾶσαν τὴν γῆν, κριτὴν τυῦ παν-\nτὸς αὐτὸν εἶναι διὰ τοῦ Υἱοῦ φαμέν. Καὶ πάλιν ἀχού-\nσαντες, ὅτι ὁ Πατὴρ χρίνει οὐδένα, οὐχ ἡγούμεθα\n\nΒ μάχεσθαι πρὸς ἑαυτὴν τὴν Γραφήν. Ὁ γὰρ κρίνων\n\nπᾶσαν τὴν γῆν διὰ τοῦ Υἱοῦ, ᾧ πᾶσαν δέδωχε τὴν\nχρίσιν, τοῦτο ποιεῖ \" χαὶ πᾶν τὸ παρὰ τοῦ Μονογε-\nνοῦς γινόμενον, εἰς τὸν Πατέρα τὴν ἀναφορὰν ἔχει,\nὥστε χαὶ χριτὴν αὐτὸν τοῦ παντὸς εἶνα!, καὶ κρίνειν\nμηδένα διὰ τὸ πᾶσαν, ὡς εἴρηται, τὴν κρίσιν τῷ Υἱῷ\nδεδωχέναι, χαὶ πᾶσαν τὴν τοῦ Υἱοῦ χρίσιν τοῦ πα-\nτριχοῦ μὴ ἀπηλλοτριῶσθαι βουλήματος \" καὶ οὐκ ἄν\nτις εὐλόγως, ἣ δύο χριτὰς εἴποι, ἢ τὸν ἕτερον ἦλλο-\nτριῶσθαι τῆς χατὰ τὴν\" χρίσιν ἐξυυσίας τε καὶ δυνά-.\nψεως οὕτως χαὶ ἐπὶ τοῦ τῆς θεότητος λόγον, Χρι-\nστὸς Θεοῦ δύναμις, χαὶ Θεοῦ σοφία\" καὶ τὴν ἐπο-\nλέγομεν, διὰ τοῦ Μονογενοῦς ὁ Πατὴρ ἐνεργεῖ, τοῦ δὲ\nΥἱοῦ πᾶσαν δύναμιν ἐν τῷ ἁγίῳ Πνεύματι τελειοῦν-\nτος, καὶ χρίνοντος μὲν, καθὼς Ἡσαΐας φησὶν, ἐν\nπνεύματι χρίσεως, καὶ πνεύματι χαύσεως\" ἐνεργοῦν-\nτὸς δὲ χατὰ τὴν Εὐαγγελίου φωνὴν, ἣν πρὸς τοὺς\nἸουδαίους πεποίηται. Λέγει γὰρ᾽ Εἰ δὲ ἐγὼ ἐν Πνεύ-\nματι Θεοῦ ἐχδάλλω τὰ δαιμόνια \" ἀπὸ μέρους πᾶν\nεἶδος εὐεργεσίας περιλαμθάνων, διὰ τῆς κατὰ τὴν\nἐνέργειαν ἑνότητος \" οἷς γὰρ δι᾽ ἀλλήλων ἐνεργεῖται τὸ\nἕν, εἰς πολλοὺς καταμεμερίσθαι τὸ ὄνομα τῆς ἐνερ-\nγείας οὐ δύναται. Ἐπειδὴ γὰρ εἷς ὁ τῆς ἐποπτιχῆς\nτε καὶ θεατικῆς δυνάμεως λόγος ἐν Πατρὶ χαὶ Υἱῷ\nχαὶ Πνεύματι ἁγίῳ, καθὼς ἐν τοῖς ἔμπροσθεν εἴρη-\nται, ἐκ μὲν τοῦ Πατρὸς, οἷον ἐχ πηγῆς τινος ἀφορ-\nμώμενος, ὑπὸ δὲ τοῦ Υἱοῦ ἐνεργούμενος, ἐν δὲ τῇ\nδυνάμει τοῦ Πνεύματος τελειῶν τὴν χάριν, καὶ οὐ\n\nὉ διαχρίνεται πρὸς τὰς ὑποστάσεις οὐδεμία ἐνέργεια,\n\n«ἧς συνθεωρουμένης ἐπιτελουμένη \" ἀλλὰ πᾶσα πρό-\nνοια καὶ χηδεμονία, χαὶ τοῦ παντὸς ἐπιστασία, τῶν\nτε κατὰ τὴν αἰσθητὴν χτίσιν, χαὶ τῶν χατὰ τὴν ὑπερ-\nχόσμιον φύσιν, ἦτε συντηρητιχὴ τῶν ὄντων, χαὶ διορ-\nθωτικὴ τῶν πλημμελουμένων, καὶ διδαχτικχὴ τῶν,\nκατορθουμένων, μία ἐστὶ καὶ οὐχὶ τρεῖς, παρὰ μὲν.\n«ἧς ἁγίας Τριάδος χατορθουμένη, οὐ μὴν χατὰ τὸν,\nἀριθμὸν τῶν ἐν τῇ πίστει θεωρουμένων προσώπων\nτριχῇ τεμνομένη, ὡς ἕχαστον τῶν ἐνεργημάτων ἀφ᾽\nἑαυτοῦ θεωρούμενον, ἣ τοῦ Πατρὸς εἶναι μόνου, ἣ τοῦ\n\nοὔθ ΝΩ͂Ν ΞΙΝΤ ΤἈΕΒ \"11.\n\nΜονογενοῦς ἰδιαζόντως, ἣ διὰ τοῦ ἁγίου Πνεύματος Α ἀἰτυτ, υἱ υπυϑησίδααο δοῖυ5, εἰ ὑπυπιφιοάηας 1\n\nχεχωρισμένως\" ἀλλὰ διαιρεῖ μὲν ἰδίᾳ ἑχάστῳ τὰ ἀγαθὰ,\nχαθώς φησιν ὁ ᾿Απόστολος, τὸ ὃν χαὶ τὸ αὐτὸ Πνεῦμα \"\nοὐχ ἄναρχος δὲ ἡ τοῦ ἀγαθοῦ χίνησις ἐχ τοῦ Πνεύ-\nματος\" ἀλλ᾽ εὑρίσχομεν ὅτι ἡ προςπινοουμένη ταύτης\nδύναμις, ἢ τίς ἔστιν ὁ μονογενὴς Θεὸς, πάντα ποιεῖ,\nοὗ χωρὶς οὐδὲν εἰς γένεσιν τῶν ὄντων ἔρχεται \" ἀλλὰ\nχαὶ αὑτὴ πάλιν τῶν ἀγαθῶν ἡ πηγὴν ἐκ τοῦ πατριχοῦ\n\nβουλήματος ἀφορμᾶται.\n\nΕἰ δὴ πᾶν ἀγαθὸν πρᾶγμα χαὶ ὄνομα, τῆς ἀνάρ-\nχου δυνάμεώς τε χαὶ βουλῆς ἐξημμένον ἐν τῇ δυνάμει\n«οὔ Πνεύματος διὰ τοῦ μονογενοῦς Θεοῦ ἀχρόνως χαὶ\nἀδιαστάτως εἰς τελείωσιν ἄγεται, οὐδεμιᾶς παρατά-\nσεως ἐν τῇ τοῦ θείου βουλήματος χινήσει ἀπὸ τοῦ\nΠατρὸς διὰ τοῦ Υἱοῦ, ἐπὶ τὸ Πνεῦμα γινομένης ἣ\nγοουμένης ἕν δὲ τῶν ἀγαθῶν ὀνομάτων τε χαὶ νοη-\nμάτων χαὶ ἡ θεότης \" οὐχ ἂν εἰχότως εἰς πλῆθος τὸ\nὄνομα διαχέοιτο, τῆς κατὰ τὴν ἐνέργειαν ἑνότητος\nχωλυούσης τὴν πληθυντιχὴν ἀρίθμησιν. Καὶ ὥσπερ\nεἷς ὁ Σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν,\nὑπὸ τοῦ ᾿Αποστόλου ὠνόμασται, χαὶ οὐδεὶς ἐχ τῆς\nφωνῆς ταύτης ἣ τὸν Υἱὸν λέγει μὴ σώζειν τοὺς πισ-\nτεύοντας, ἣ δίχα τοῦ Πνεύματος τὴν σωτηρίαν τοῖς\nμετέχουσι γίνεσθαι\" ἀλλὰ γίνεται πάντων Σωτὴρ ὁ\nἐπὶ πάντων Θεὸς, ἐνεργοῦντος τοῦ Υἱοῦ τὴν σωτη-\nρίαν ἐν τῇ τοῦ Πνεύματος χάριτι, καὶ οὐδὲν μᾶλλον\nδιὰ τοῦτο τρεῖς σωτῆρες ὑπὸ τῆς Γραφῆς ὀνομάζον -\n\nται, εἰ χαὶ ὁμολογεῖται παρὰ τῆς ἁγίας Τριάδος ἡ Π\n\nσωτηρία\" οὕτως οὐδὲ τρεῖς θεοὶ χατὰ τὴν ἀποδεδο-\nμένην τῆς θεότητος σημασίαν, κἂν ἐφαρμόζει ἧ\nτοιαύτη χλῇσις τῇ ἁγίᾳ Τριάδι. Μάχεσθαι δὲ πρὸς\nτοὺς ἀντιλέγοντας, μὴ δεῖν ἐνέργειαν νοεῖν τὴν θεό-\nτητα, οὐ πάνυ τι τῶν ἀναγχαίων μοι δοχεῖ, ὡς πρὸς\nτὴν παροῦσαν τοῦ λόγου χατασχευήν. Ἡμεῖς μὲν γὰρ\nἀόριστον καὶ ἀπερίληπτον τὴν θείαν φύσιν εἶναι κι-\nστεύοντες,οὐδεμίαν αὐτῆς ἐπινοοῦμεν περίληψιν, ἀλλὰ\nχατὰ πάντα τρόπον ἐν ἀπειρίᾳ νοεῖσθαι τὴν φύσιν\nδιοριζόμεθα. Τὸ δὲ καθόλου ἄπειρον, οὐ τινὶ μὲν ὁρί-\nζεται, τινὶ δὲ οὐχί \" ἀλλὰ κατὰ πάντα λόγον ἐχφεύ-\nγει τὸν ὅρον ἣ ἀπειρία. Οὐχοῦν τὸ ἐχτὸς ὄρου, οὐδὲ\n\nἱπαυς Αροϑίο!υβ \", υπ08 οἱ ἰάοθιῃ ϑρί γι: πο\nβυπὶ δά φοῃορδίϊοπθπὶ ρτουϑηϊ! : απ οἵ ἴρβα ΓυΓϑυδ\nΒοποόγυμῃ [0η8 οχ Ῥαίγὶβ ἀδβιϊπαϊΐοηθ ἃς υοϊυμιδὶθ\nἐχβίϑιϊι,\n\n51 Ἰφίτυτ οἴπΐ5. ΓῈ5 Ὀ0ΠπΠᾶ, δἰ ὁππθ ὈΟπιιπὶ ΠΟΠΊΘΠ\nΔῸ 6ἃ, 4188 Ὠγίποίρὶ! ΘΧρογΒ δϑῖ, ρο(εβίδία ἃ. 60η-\n[δοιίοποπὶ οἱ σοηϑυπιπιαι0π6πὶ ἀδαά οϊυτ, πο 118\nποτὰ ἴῃ ἀϊνίηἱ ρΓΟροβὶ] ἠ6ϑι]πδιϊοηΐβηια πιοῖυ ἃ\nεἶγοῦ οἰβοϊ οι ἴᾶπὶ 65ῖ, υαπἰ ἰδία ρΙυταίθηι ηὐυπηογδιῖο-\nοπηηΐυπι Ποιηΐπυπὶ πιϑχίη!α Πἀ οἰ απι 0 Αροξίοϊο πο-\nτοϊηδίι8 6ϑὲ ἢ, οἵ πὰ ὺ8 ὁχ ᾿ς γοοα νοὶ ΕἸ] πὶ ἀϊ--\nἸυίεπι σοηβοαυδηὶθιι5 Θχβίβίογα : 8664 681 ΒΟΥΎΔΙΟΥ\nρας Οἰϊ (51η1) δθουπάπαι το ϊδη) ἀοἰίαι15 5ἰση]-\nδοδιίοποπὶ : φυληηυδπὶ οοηγθηϊς [8]18 Δρρεο!λτῖο\nἀεἰταίδη), ποι δἀπηοάϊπ) τὶ ἢ προ θββανρίπη 6586 νἱν\nΡγοθδιίοπαπι. Νὰπι πΠ08 αυΐϊάαπὶ ἰηἀδαηίίαπι οἵ ἰῃ-\nΘΘΏ56Π)18 οἱ Δ[ΠΠγπηϑπλι5. Οιυοα ἀυ!6 πὶ ργογθα 8. οϑὲ\n\nτῆς θείας φύσεως τοῦ ἀορίστου ἡ ἔννοια, ὑπὲρ πᾶν γ) ἰηβηϊταπι, πο ἀἸφυᾶ αυϊάοπι τὸ ἀοῇηίίαν, αἰΐψιια\n\nὄνομά φαμεν εἶναι τὸ θεῖον, ἡ δὲ θεότης ἕν τῶν ὀνο-\nμάτων ἐστίν. Οὐχοῦν οὐ δύναται τὸ αὐτὸ καὶ ὄνομα\nεἶναι, καὶ ὑπὲρ πᾶν ὄνομα νομίζεσθαι.\n\nὙΘΓῸ η0ῃ ; 86 οη!ηΐ ΓαιΐοΠ6 ἰηἢηϊί 5 6Πιιρί! ἀδί!ηἰ-\n\nἀπυπὶ ἀ6 ποιηίηἰθυ8 651. Νοπ ροϊαϑὶ ἰξίίυγ Ἰάοπι ποιηθη οἱ 6886, οἱ ΒΌΡΘΙ ΟΠΊΠΘ ΠΟΘ) 6586 Θχὶ 5 π|ᾶγὶ.\n\nἀλλὰ φύσεως εἶναι τὴν σημασίαν, ἐπαναδραμούμεθα\nπρὸς τὸν ἐξ ἀρχῆς λόγον, ὅτι τὸ τῆς φύσεως ὄνομα\nἡμαρτημένως ἡ συνήθεια εἰς πλήθους σημασίαν ἄγει,\nοὔτε μειώσεως, οὔτε αὐξήσεως χατὰ τὸν ἀληθῇ λόγον\nπροσγινομένης τῇ φύσει, ὅταν ἐν πλείοσιν ἢ ἐλάττοσι\n\nΠλ08 δὰ θη), 4ι8η ἰη ἰίεἰο ροϑαίΐηνι8 ΟΥΑΙ ΘΒ6ΠῚ,\n\nδὶ\n\n5. ΟΔΕΘΌΠΙ ΝΥ̓ΘΕΝῚ\n\nπηι, δοοδάδηϊς δὰ παίυτγοαηῃι, εὐπὶ ναὶ ἰῃ ρμἰυγίθυ8 Α θεωρῆται. Μόνα γὰῤ κατὰ σύνθεσιν ἀριθμεῖται, ὅσα\n\nτοὶ ραυοϊοτίθυ8 βρεοίοίιτ. Εὰ παπιαι6 5ο]8 βθουῆ-\nἄχπι οοπυροβίἰομαπὶ πυμηθγϑηΐιγ, 4025. δοουμάυπι\nφυϊιυδίπα, ἰπ Ιοοον ἴω ἀϊδεγεπιίδ ἤρατο οἱ ΟΟἸΟΓΙΒ\nοδιυᾳίι ἐαπι, φυθ μὲν ἰδ)[α ἢϊ, οἰγουπιβογ ρει οπεῖω.\nοἱ φυοά ποη πυππιογαίυγ, ἰῃ πηυ] ἰιυἀΐπα οοπδϑἰἀογαγὶ\nποι μοίεβι. Νᾶπι οἱ δυγίπ, οἰ Ἰϑηη δὶ ἴῃ ΤΩ ]85 [ὉΓ-\nπὰβ οἱ ἰφυγὰβ βοϊπάδίυγ, υπὰπὶ δὲ 6886 αἱ ἀἰοὶ δί-\nτου εϊτυάΐπο βἰαιόγυπ τγοροῦίθηίοβ. ὕὉπι6 πιυλιιπὶ\nἄσοι ἰφίταν του αυϊάσπι δυγοὶ ϑυηὶ 5ἰδίεγεβ, δὰ-\n681. Ουοὰ εἰ ϑεγίρίαγα ποιπθὴ ἀϊϊαίαι οἱ οχίθηδὶι\n68 Ρ6Γ πιδογοπὶ ᾿υγδηΐ Ὁ,» οἵ « ΕἾΠ Βοπιΐηαπι\"\",»\nοἱ οξίογα βἰπιὶ α, υἀϊεαπάυπι εβῖ, 4υοά οοπβυο-\nτυάϊπα οδεϊποηκ 8 ᾿ΐπφυο Ργορτίειδι!8, 4ιδιῃ διά-\n\nχατ᾽ ἰδίαν περιγραφὴν θεωρεῖται \" ἡ δὲ περιγραφὴ,\nἐν ἐπιφανείᾳ σώματος χαὶ μεγέθει χαὶ τόπῳ χαὶ τῇ δια»\nφορᾷ τῇ κατὰ τὸ σχῃμα καὶ χρῶμα χαταλαμθάνεται. Τὸ\nδὲ ἔξω τούτων θεωρούμενον, ἐχφεύγει τὴν διὰ τῶν\nτοιούτων περιγραφήν. Ὃ δὲ μὴ περιγράφεται οὐχ ἀριθ-\nμεῖται, τὸ δὲ μὴ ἀριθμούμενον,-ἐν πλήθει θεωρηθῆναι.\nοὐ δύναται. Ἐπεὶ καὶ τὸν χρυσόν φαμεν, χἂν εἰς πολ-\nλοὺς διαχερματίζηται τύπους, ἕνα καὶ εἶναι χαὶ λέ-\nγέσθας \" πολλὰ δὲ νομίσματα χαὶ πολλοὺς στατῆρας\nὀνομάζομεν, οὐδένα τῆς φύσεως τοῦ χρυσοῦ πλεονα-\nσμὸν ἐν τῷ πλήθει τῶν στατήρων εὑρίσχοντες. Διὸ\nχαὶ πολὺς ὁ χουσὸς λέγεται, ὅταν ὄγχῳ πλείονι, ἣ\nσχεύεσιν, ἣ νομίσμασι θεωρῆται, πολλοὶ δὲ οἱ χρυσοὶ\nδιὰ τὸ πλῆθος τῆς ὕλης οὐχ ὀνομάζονται \" εἰ μή τις\nοὕτω λέγοι, χρυσοὺς πολλοὺς, ὡς τοὺς Δαρειχοὺς ἣ\nτοὺς στατῆρας, ἐφ᾽ ὧν οὐχ ἡ ὕλη, ἀλλὰ τὰ χέρματα\nτὴν τοῦ πλήθους σημασίαν ἐδέξαντο. Κυρίως γάρ\nἔστιν οὐχὶ χρυσοὺς, ἀλλὰ χρυσέους τούτους εἰπεῖν.\nὭσπερ τοίνυν πολλοὶ μὲν οἱ χρύσεοι στατῆρες, χρυ-\nσὸς δὲ εἷς, οὕτω χαὶ πολλοὶ μὲν οἱ καθ’ ἕχαστον ἐν τῇ\nφύσει τοῦ ἀνθρώπου δειχνύμενο:, οἷον Πέτρος καὶ\nἼἸάχωθος καὶ Ἰωάννης, εἷς δὲ ἐν τούτοις ἄνθρωπος.\nΚἂν ἡ Γραφὴ πλατύνῃ τὸ ὄνομα χατὰ τὴν πληθυντι-\nχὴν σημασίαν ἐν τῷ λέγειν, ε« “Ανθρωποι κατὰ τοῦ\nὅσα τοιαῦτα, γνωστέον ὅτι τῇ συνηθείᾳ τῆς ἐπιχρα-\nτούσης διαλέχτου χεχρημένη, οὐχὶ νομοθετεῖ τὸ δεῖν\nοὕτως ἣ ὡς ἑτέρως χεχρῆσθαι τόϊςς ῥήμασιν \" οὐδέ\n\nς τα τεχνιχὴν περὶ ῥημάτων διδασχαλίαν ποιουμένη\n\nκαῦτα διέξεισιν, ἀλλὰ χατὰ τὴν ἐπιχρατοῦσαν συν-\nἤθειαν χρῆται τῷ λόγῳ, πρὸς τοῦτο βλέπουσα μόνον,\nὅπως ἂν ἐπωφελὴς γένοιτο τοῖς δεχομένοις ὁ λόγος,\nοὐδὲν ἀχριδολογουμένη χατὰ τὴν λέξιν, ἐν οἷς οὐδε-\nμία βλάδη χατὰ διάνοιαν ἐκ τῶν ῥημάτων συν\n\nἰσταται.\n\nἰϊθαι ργοπιίβουυβ οἱ ἱμά Πογθηβ 805, 160 πα -\nπᾶίυγ88 5ἰφηϊβοατὶ οχἰ οι μοὶ, ργϑρίογοα αυοὰ ποθ\n\nπδίατγα οἰ υγαἰ ἴον δημηἰἰδίιπὶ 5,1. Αἱ νόσοπὶ θδι8 -\n\nεὐπι ἐδυκίοπα οἱ οὐβαγυδίίομο ΡῈὲῦ δἰ πρυ ίαγοηι ἢ-\nδυγλπι οπυηιίδι, 00 ῬΓΟΒρίοἶθπ8 οἱ οᾶψθηβ, π6 ἐΐ-\n\n\"9 Πρὺγ υἱ, 128 1: ῥα], ιν, ὅ, \"5 θεμ!. νἱ, 4.\n\nΚαὶ μαχρὸν ἂν εἴη τὰς σολοιχοφανεῖς τοῦ λόγου\nσυντάξεις ἐχ τῆς Γραφῆς καταλέγειν εἰς τὴν τῶν\nεἰρημένων ἀπόδειξιν\" ἐν οἷς δὲ χένδυνός ἔστι βλα-\nδὴναί τι τῆς ἀληθείας, οὐχέτι τὸ ἀδασάνιστόν τε χαὶ\n\nΡ ἀδιάφορον ἐν τοῖς γραφικοῖς εὑρίσχεται ῥήμασι. Διὰ\n\nτοῦτο ἀνθρώπους συγχωρεῖ πληθυντιχῶς ὀνομάζειν,\nδιὰ τὸ μηδένα τῷ τοιούτῳ σχήματι τῆς φωνῇς εἰς\nπλῆθος ἀνθρωποτήτων ταῖς ὑπονοίαις ἐχπέπτειν,\nσθαι, διὰ τὸ πληθυντιχῶς ἐξαγγελθῆναι τὸ τῆς φύσεως\nὄνομα. Τὸ δὲ Θεὸς φωνὴν παρατετηρημένως χατὰ\nτὸν ἑνιχὸν ἐξαγγέλλει τόπον, τοῦτο προμηθουμένη, τὸ\nμὴ διαφόρους φύσεις ἐπὶ τῆς θείας οὐσίας ἐν τῇ\nπληθυντικῇ σημασίᾳ τῶν θεῶν παρεισάγεσθαι. Διὸ,\nφησὶ, ε Κύριος ὁ Θεὸς, Κύριος εἷς ἐστιν\" » ἀλλὰ καὶ τὸν\nμονογενῆ Θεὸν τῇ τῆς θεότητος ἀναχηρύσσει φωνῇ,\nχαὶ οὐ διαλύει τὸ ἕν εἰς δυϊχὴν σημασίαν, ὥστε δύο\nθεοὺς τὸν Πατέρα καὶ τὸν Υἱὸν ὀνομάσαι - χἂν ἑχά-\n\nμὲν ὁ Πατήρ᾽ Θεὸς δὲ ὁ Υἱός)\" εἷς δὲ ἐν τῷ αὐτῷ\nχηρύγματι ὁ Θεός \" διὰ τὸ μήτε φύσεως, μήτε ἐνερ“\nγείας ἐνθεωρεῖσθαί τινα διαφορὰν τῇ θεότητι. Εἰ γὰρ\nπαῤήλλαχτο χατὰ τὴν τῶν ἢπατημένων ὑπόνοιαν ἐπὶ\nτῆς ἁγίας Τριάδος ἡ φύσις, ἀχολούθως εἰς πλῆθος\nθεῶν ὁ ἀριθμὸς ἐπλατύνετο, τῇ ἑτερότητι τῆς οὐσίας\nτῶν ὑποχειμένων συνδιαιρούμενος. Ἐπεὶ δὲ πᾶσαν\nἀπωθεῖται τὴν κατ᾽ οὐσίαν ἑτερότητα ἡ θεία τε χαὶ\nἁπλῇ καὶ ἀναλλοίωτος φύσις, ὡς ἂν μία ἧ, πλήθους\nσημασίαν ἐφ᾽ ἑαυτῆς οὐ προσίεται. ᾿Αλλ᾽ ὥσπερ μία\nλέγεται φύσις, οὕτω χαὶ τὰ ἄλλα πάντα ἑνιχῶς ὄνο-\nτῆς, χαὶ εἴ τι ἄλλο τῶν θεοπρεπῶν ὀνομάτων νοεῖται,\nεἴτε πρὸς φύσιν, εἴτε πρὸς ἐνέργειαν βλέπειν τ'ς λέγῃ,\nοὐ διοισόμεθα.\n\nοὔὐοῦ ΝΟΝ 51ΝΤ ΤΆΕΒ Ὁ]. ;\nτερος Θεὸς παρὰ τῶν ἁγίων κηρύσσηται. ᾿Αλλὰ Θεὸς Α (ἰαὶ : ἃς. ποη ἀἰδδο! νἱὶ ἰὰ φυοὰ υηυπὶ 68ὶ ἰπ ἀπιαϊδηι\n\nπαπαῖ : ἰδπηοίϑὶ υἱεγαὺς Πδὺ18 ἃ 88 η6[|5 ρΓΩΟΪ οίυΓ.\n\nϊοῖε αἰνίηα, δἰπηρίεχ, οἱ ναι ΐδγθ δἰίδγαγίνε ἠθϑοὶᾶ\n\nθευδ, θοπαβ, βδπείυβ, ΒογυδῖΟΓ, 81:8, ἰυάδχ, οἱ 8ὶ φυοά Δ]1ὰ δυριβίυπι 846 60 σοπνθηίθηβ ποπιθη ἰη-\n\nΕἰ δέ τις συχοφαντοίη τὸν λόγον, ὡς ἐχ τοῦ μὴ δέ-\nχεσθαι τὴν χατὰ φύσιν διαφορὰν, μίξιν τινὰ τῶν\nὑποστάσεων χαὶ ἀναχύχλησιν χατασχευάζοντα \" τοῦτο\nπερὶ τῆς τοιαύτης ἀπολογησόμεθα μέμψεως, ὅτι τὸ\nἀπαράλλαχτον τῆς φύσεως ὁμολογοῦντες, τὴν κατὰ\nτὸ αἴτιον καὶ αἰτιατὸν διαφορὰν οὐκ ἀρνούμεθα, ἐν ᾧ\nμόνῳ διαχρίνεσθαι τὸ ἕτερον τοῦ ἑτέρου καταλαμδά-\nνομεν, τῷ τὸ μὲν αἴτιον πιστεύειν εἶναι, τὸ δὲ ἐκ τοῦ\nαἰτίου \" καὶ τοῦ ἐξ αἰτίας ὄντος, πάλιν ἄλλην διαφο-\nρὰν ἐννοοῦμεν. Υὸ μὲν γὰρ προσεχῶς ἐχ τοῦ πρώτου,\nτὸ δὲ διὰ τοῦ προσεχῶς ἐχ τοῦ πρώτου, ὥστε χαὶ τὸ\nΜονογενὲς ἀναμφίθολον ἐπὶ τοῦ ΥἹοῦ μένειν, χαὶ τὸ ἐχ\n\nτοῦ Πατρὸς εἶναι τὸ Πνεῦμα μὴ ἀμφιδάλλειν, τῆς τοῦ ς\n\nΥἱοῦ μεσιτείας καὶ αὐτῷ τὸ Μονογενὲς φυλαττούσης,\nχαὶ τὸ Πνεῦμα τῆς φυσιχῇς πρὸς τὸν Πατέρα σχέσεως\nμὴ ἀπειργούσης. Αἴτιον δὲ χαὶ τὸ ἐξ αἰτίου λέγοντες,\nοὐχὶ φύσιν διὰ τούτων τῶν ὀνομάτων σημαίνομεν. Οὐδὲ\nγὰρ τὸν αὐτὸν ἄν τις αἰτίας καὶ φύσεως ἀποδοίη λό-\nγον, ἀλλὰ τὴν κατὰ τὸ πῶς εἶναι διαφορὰν ἐνδειχνύ-\nμεθα. Εἰπόντες γὰρ τὸν μὲν αἰτιατὸν, τὸν δὲ ἄνευ αἱ-\n«τίας, οὐχὶ τὴν φύσιν τῷ κατὰ τὸ λόγῳ διεχωρίσαμεν \"\nἀλλὰ μόνον τὸ μήτε τὸν Υἱὸν ἀγεννήτως εἶναι, μήτε\nτὸν Πατέρα διὰ γεννήσεως ἐνεδειξάμεθα. Πρότερον\nδὲ ἡμᾶς εἶναι πιστεύειν τι ἐπάναγχες\" καὶ τότε πῶς\nἐστι τὸ πεπιστευμένον περιεργάσασθαι. ΓΑλλος οὖν ὁ\nτοῦ τί ἐστι, χαὶ ἄλλος ὁ τοῦ πῶς ἐστι λόγος \" τὸ οὖν\n\nταϊβιϊοποτ ᾳυδηγάδη, οἱ οοπίπϑίοποιη ΠΥροϑίΔβ6 08\nεἶγοα οαυδᾶπι οἱ ὀδιβδίυπι ΟΟΠδί ἀΘΓΑΙῸ ἀἰΈΓΘΗ -\nοϑυβ8 : οἱ ο͵ιι5 4ιοὰ ὁχ οδυβὰ 68,, Τυγδυ8 ἰδ πὲ\nἐοη ΐποπῖοῦ (εὲ δἰπα πιδὰϊο) ἐχ θγίπιο δβϑὶ, δ] τὰ\nΕἸΠο πιδηοδί, οἱ ὁχ Ραΐγα ϑρίγίιυ πὶ 6886 ποὴ ἀυδὶ-\nτοῖν : ΕἸ] ο, φυὶ τηοιἰυ5 ἱπιεγοοάϊ!, οἱ δ᾽ δὲ υπίρ6-\nαἷτἱ ργορυϊοίδίθηι βουνδηίθ, οἱ ϑρί γἰϊυπὶ ἃ παίυγα!ΐ\nΔιὶ Ραιγειῃ Βαθιῖα ΠῸ ἀγοθηίθ. δυβδη δυΐθι, οἵ\nἀθι οδυβ οἱ παίυγο γαϊοπθηι το οτῖ, δε Θδπι,\n\nἀγεννήτως εἶναί τι λέγειν, πῶς μέν ἐστιν ὑποτίθεται \" ἢ), πηυὰο πεαυα ΕἸ πὶ [18.886 ΠΆΒΟΓΟ, 4υδδὶ φαηϊξι8\n\nΤί δέἐστι τῇ φωνῇ ταύτῃ οὐ συνενδείχννται, Καὶ εἰ περὶ\nδένδρου τινὸς ἢρώτησας τὸν γεωργὸν, εἴτε φυτευτὸν,\nεἴτε αὐτομάτως ἐστίν ὁ δὲ ἀπεχρίνατο, ἢ ἀφύτευτον\nεἶναι τὸ δένδρον, ἣ ἐκ φυτείας \" ἄρα τὴν φύσιν διὰ\nτῆς ἀποχρίσεως ἐνεδείξατο ; οὗ μὲν οὖν. ᾿Αλλὰ πῶς\nἐστιν εἰπὼν, ἄδηλον χαὶ ἀνερμήνευτον τὸν τῆς φύσεως\nτες, ὅπως μὲν αὐτὸν εἶναι χαὶ προσήχει νοεῖν ἐδυδά-\nχθημεν \" τὸ δὲ τί διὰ τῆς φωνῆς οὐκ ἠκούσαμεν, Τὴν\nοὖν τοιαύτην διαφορὰν ἐπὶ τῆς ἁγίας Τριάδος λέγον-\n«ες, ὡς τὸ μὲν αἴτιον, τὸ δὲ ἐξ αἰτίου εἶναι πιστεύειν,\nοὐχέτ᾽ ἂν ἐν τῷ χοινῷ τῆς φύσεως τὸν τῶν ὑποστά-\nτὰς μὲν ὑποστάσεις τῆς ἁγίας Τριάδος ὁ τοῦ αἰτίου\n\nΠΟῊ 8 , πθ΄υ6 Ῥαγίθπι ρὲ παϊἱυἱίαίθα) οἱ φθηθγᾶ-\nπο5 ογβάδγε αυοὰ αἰϊφυϊα 5[1 : οἱ ἰὰπο φιοῃοάο ἰδ\n\n(ογίδπι οἱ ἱποχρ! οαίαπιὶ παίαγα ται ποῖ ΓΟ αὶ.\n\nἾια οἰΐδαι εἷς, οὐ ἀἰ αἰ σον πὴ ΠΟ φοπἰΐυπι, 400-\n\n5. ΟΒΕΘΟΒΙΙ ΝΥΘΘΕΝῚ\n\nδιακρίνει λόγος, τὸ μὲν ἀναιτίως εἶναι, τὸ δὲ ἐχ τοῦ\nαἰτίου πρεσδεύων \" ἡ δὲ θεία φύσις ἀπαρἀλλαχτός τε\nχαὶ ἀδιαίρετος διὰ πάσης ἐννοίας χαταλαμδάνεται \"\nδιὰ τοῦτο κυρίως μία θεότης, χαὶ εἷς Θεὸς, καὶ τὰ\nἄλλα πάντα τῶν θεοπρεπῶν ὀνομάτων μοναδιχῶς\nἐξαγγέλλεται.\n\nΡ ΐυ8 δοουδᾶγὶ ροβϑίππνυ8, αυοά Ρ6Γ ΟΟμμη)υπίοποπὶ δία γα ΓΔΙΪΟΠ6 ΠῚ Πγροδίδβοοη οοηππάδπια8. Θυο-\n\nἀϊνίπα δυΐθπι παίυιγα οἱ υδγίδιϊ οπἷ8 οἱ αἰνβίοῃμ'β ΡῈΓ ΟΠ ΕΠ\n\nΟμ βἰ ἀδν αἰ ἰομθπὶ ΟΧρΟΓΒ 6556 ἀδργμεπαϊ ιν : ἰἀοῖγοο ργορτῖα ὑπ ἀείί85, δὲ ὑπυ8 θευβ εβὶ, εἴ 4]18\n\nΓΡΗΓΟΡΙΟΥ ΕΠΙΣΚΟΠΟΥ ΝΥΣΣΗΣ ΠΕΡΙ ΤΟΥ ΜΗ ΟΙΕΣΘΑΙ ΛΕΓΕΙΝ ΤΡΕΙΣ\nΘΕΟΥΣ ΠΡΟΣ ΑΒΛΑΒΙΟΝ\nὙμας μεν δικαιον εστι, τους ακμαζοντας εν πασηι δυναμει κατα τον εσω\nανθρωπον, προς τους εναντιους της αληθειας διαγωνιζεσθαι και μη κατοκνειν προς\nτους πονους, οπως αν ημεις οι πατερες τοις γενναιοις ιδρωσι των τεκνων επευ\nφραινωμεθα· τουτο γαρ ο της φυσεως υποτιθεται νομος· επει δε αναστρεψας την\nταξιν εφ' ημας τρεπεις τας προσ βολας των ακιδων, αις οι αντικειμενοι τηι αληθειαι\nβαλλουσι, και κελευεις τωι θυρεωι της πιστεως παρ' ημων των γεροντων\nκατασβεννυσθαι τους ερημικους ανθρακας και αποπεμπεσθαι τα ηκονημενα της\nψευδωνυμου γνωσεως βελη, δεχομεθα το επιταγμα, σοι τυπος της ευπειθειας\nγινομενοι, ως αν και αυτος ημιν αντιπαρεχοις την ισην επι των ομοιων επιταγ\nματων αντιδοσιν, ει ποτε σε προς τους τοιουτους αθλους διαναστησαιμεν, ω γενναιε\nτου Χριστου στρατιωτα Ἀβλαβιε. 3,1.38 Ἔστι δε ου μικρος ουτος ο λογος ον\nπροετεινας ημιν ουδε τοιουτος ως ολιγην φερειν ζημιαν, ει μη της προσηκουσης\nεξετασεως τυχοι. αναγκη γαρ εκ της βιας του ερωτηματος ενι παντως των\nαπεμφαινοντων συνενεχθηναι κατα τον προχει ρον νουν και η τρεις λεγειν θεους,\nοπερ αθεμιτον, η μη προσ μαρτυρειν τωι υιωι και τωι πνευματι την θεοτητα, οπερ\nασεβες τε και ατοπον. το δε λεγομενον παρα σου τοιουτον εστιν· Πετρος και\nἸακωβος και Ἰωαννης, εν μιαι οντες τηι ανθρωποτητι, τρεις ανθρωποι λεγονται· και\nουδεν ατοπον τους συνημμενους κατα την φυσιν, ει πλειους ειεν, εκ του της φυσεως\nονοματος πληθυντικως αριθμεισθαι. ει ουν εκει τουτο διδωσιν η συνηθεια και ο\nαπαγορευων ουκ εστι δυο λεγειν τους δυο και τρεις τους υπερ δυο, πως, επι των\nμυστικων δογματων τας τρεις υποστασεις ομολογουντες και ουδεμιαν επ' αυτων την\nκατα φυσιν διαφοραν εννοουντες, μαχομεθα τροπον τινα τηι ομολογιαι, μιαν μεν την\nθεοτητα του πατρος και του υιου και του αγιου πνευματος λεγοντες, τρεις δε θεους\nλεγειν απαγορευοντες; Ὁ μεν ουν λογος, καθα προεφην, πολυ το δυσμεταχει ριστον\nεχει· ημεις δε, ει μεν τι τοιουτον ευροιμεν, δι' ου το αμφιβολον της διανοιας ημων\nερεισθησεται, μηκετι προς το διλημματον της ατοπιας επιδισταζον και\nκραδαινομενον, 3,1.39 ευ αν εχοι· ει δε και ατονωτερος ελεγχθειη του προβληματος\nο ημετερος λογος, την μεν παραδοσιν ην παρα των πατερων διεδεξαμεθα φυλαξομεν\nεις αει βεβαιαν τε και ακινητον, τον δε συνηγορον της πιστεως λογον παρα του\nκυριου ζητησομεν· ος ει μεν ευρεθειη παρα τινος των εχοντων την χαριν,\nευχαριστησομεν τωι δεδωκοτι την χαριν· ει δε μη, ουδεν ηττον επι των εγνωσμενων\nτην πιστιν αμεταθετον εξομεν. Τι δηποτε τοινυν εν τηι καθ' ημας συνηθειαι καθ' ενα\nτους εν τηι φυσει τηι αυτηι δεικνυμενους απαριθμησαντες πληθυντι κως ονομαζομεν,\nτοσουσδε λεγοντες τους ανθρωπους και ουχι ενα τους παντας, επι δε της θειας\nφυσεως εκβαλλει το πληθος των θεων ο του δογματος λογος, και αριθμων τας\nυποστασεις και την πληθυντικην σημασιαν ου προσδεχομενος;\nἜστι μεν ουν κατα το προχειρον τουτο τοις απλουστεροις ειποντα δοξαι τι\nλεγειν, οτι φευγων ο λογος της Ἑλληνικης πολυθεΐας την ομοιοτητα θεους εν\nπληθει αριθμειν παρηιτη σατο, ως αν μη τις και των δογματων νομισθειη κοινοτης, ει\nμη μοναδικως αλλα πληθυντικως και παρ' ημων αριθμοιτο το θειον καθ' ομοιοτητα\nτης παρ' αυτοις συνηθειας. τουτο δε τοις μεν ακεραιοτεροις λεγομενον ισως αν τι\nδοξειε λεγεσθαι, επι δε γε των το ετερον αυτοις της προτασεως στηναι ζητουντων η\nμη ομολογειν επι των τριων την θεοτητα η τρεις παντως ονομαζειν τους της αυτης\n\nκοινωνουντας 3,1.40 θεοτητος, ουπω τοιουτον εστι το ειρημενον, οιον εμποιησαι\nλυσιν τινα του ζητηματος. ουκουν επαναγκες δια πλειονων ποιησασθαι την\nαποκρισιν, οπως αν οιον τε ηι, το αληθες ανιχνευοντας· ου γαρ περι των τυχοντων ο\nλογος. Φαμεν τοινυν πρωτον μεν καταχρησιν τινα συνηθειας ειναι το τους μη\nδιηιρημενους τηι φυσει κατ' αυτο το της φυ σεως ονομα πληθυντικως ονομαζειν και\nλεγειν οτι πολλοι ανθρωποι, οπερ ομοιον εστι τωι λεγειν οτι πολλαι φυσεις\nανθρωπιναι. και οτι ταυτα ουτως εχει, δηλον αν ημιν εντευθεν γενοιτο·\nπροσκαλουμενοι γαρ τινα, ουκ εκ της φυσεως αυτον ονομαζομεν, ως αν μη τινα\nπλανην η κοινοτης του ονοματος εμποιησειεν, εκαστου των ακουοντων εαυτον\nειναι τον προσκληθεντα νομιζοντος, οτι μη τηι ιδιαζουσηι προση γοριαι αλλ' εκ του\nκοινου της φυσεως ονοματος η κλησις γινεται· αλλα την ιδιως επικειμενην αυτωι\n(την σημαντικην λεγω του υποκειμενου) φωνην ειποντες, ουτως αυτον των πολλων\nαποκρινομεν, ωστε πολλους μεν ειναι τους μετεσχη κοτας της φυσεως, φερε ειπειν\nμαθητας η αποστολους η μαρτυρας, ενα δε εν πασι τον ανθρωπον, ειπερ, καθως\nειρηται, ουχι του καθ' εκαστον, αλλα του κοινου της φυσεως εστιν ο ανθρωπος·\nανθρωπος γαρ ο Λουκας η ο Στεφανος, ου μην, ει τις ανθρωπος, παντως και Λουκας\nεστιν η Στεφανος. Ἀλλ' ο μεν των υποστασεων λογος δια τας ενθεωρουμενας 3,1.41\nιδιοτητας εκαστωι τον διαμερισμον επιδεχεται και κατα συν θεσιν εν αριθμωι\nθεωρειται· η δε φυσις μια εστιν, αυτη προς εαυτην ηνωμενη και αδιατμητος ακριβως\nμονας, ουκ αυ ξανομενη δια προσθηκης, ου μειουμενη δι' υφαιρεσεως, αλλ' οπερ\nεστιν εν ουσα και εν διαμενουσα καν εν πληθει φαινηται, ασχιστος και συνεχης και\nολοκληρος και τοις μετεχουσιν αυτης τοις καθ' εκαστον ου συνδιαιρουμενη. και\nωσπερ λεγεται λαος και δημος και στρατευμα και εκκλη σια μοναχως παντα,\nεκαστον δε τουτων εν πληθει νοειται· ουτω κατα τον ακριβεστερον λογον και\nανθρωπος εις κυριως αν ρηθειη, καν οι εν τηι φυσει τηι αυτηι δεικνυμενοι πληθος\nωσιν, ως πολυ μαλλον καλως εχειν την εσφαλμενην εφ' ημων επανορθουσθαι\nσυνηθειαν εις το μηκετι το της φυσεως ονομα προς πληθος εκτεινειν η ταυτηι\nδουλευοντας την ωδε πλανην και επι το θειον δογμα μεταβιβαζειν. αλλ' επειδη\nαμηχανος της συνηθειας η επανορθωσις (πως γαρ αν τις πεισθειη μη πολλους λεγειν\nανθρωπους τους εν τηι φυσει τηι αυτηι δεικνυ μενους; δυσμεταθετον γαρ επι παντος η\nσυνηθεια), επι μεν της κατω φυσεως τηι κρατουσηι συνηθειαι μη αντιβαινοντες ουδεν\nαν τοσουτον αμαρτοιμεν, μηδεμιας ουσης ζημιας εκ 3,1.42 της ημαρτημενης των\nονοματων χρησεως· επι δε του θειου δογματος ουκετι ομοιως ακινδυνος η\nαδιαφορος χρησις των ονοματων· ου γαρ μικρον ενταυθα το παρα μικρον. Ουκουν\nεις ημιν ομολογητεος θεος κατα την γραφικην μαρτυριαν Ἄκουε, Ἰσραηλ· κυριος ο\nθεος σου κυριος εις εστι, καν η φωνη της θεοτητος διηκηι δια της αγιας τριαδος.\nταυτα δε λεγω κατα τον αποδοθεντα ημιν επι της ανθρωπινης φυσεως λογον, εν ωι\nμεμαθηκαμεν μη δειν πληθυντικωι χαρα κτηρι την προσηγοριαν πλατυνειν της\nφυσεως. ακριβεστερον δε ημιν αυτο το ονομα της θεοτητος εξεταστεον, οπως αν δια\nτης εγκειμενης τηι φωνηι σημασιας γενοιτο τις συνεργια προς την του προκειμενου\nσαφηνειαν.\n∆οκει μεν ουν τοις πολλοις ιδιαζοντως κατα της φυσεως η φωνη της\nθεοτητος κεισθαι και ωσπερ ο ουρανος η ο ηλιος η αλλο τι των του κοσμου\nστοιχειων ιδιαις φωναις διασημαι νεται ταις των υποκειμενων σημαντικαις, ουτω\nφασι και επι της ανωτατω και θειας φυσεως ωσπερ τι κυριον ονομα προσφυως\nεφηρμοσθαι τωι δηλουμενωι την φωνην της θεο τητος. ημεις δε ταις της γραφης\nυποθηκαις επομενοι ακατονομαστον τε και αφραστον αυτην μεμαθηκαμεν· και παν\nονομα, ειτε παρα της ανθρωπινης συνηθειας εξηυρηται ειτε παρα των γραφων\nπαραδεδοται, των περι την θειαν 3,1.43 φυσιν νοουμενων ερμηνευτικον ειναι\n\nλεγομεν, ουκ αυτης της φυσεως περιεχειν την σημασιαν. Και ου πολλης αν τις\nδεηθειη πραγματειας προς την αποδειξιν του ταυτα ουτως εχειν. τα μεν γαρ λοιπα\nτων ονοματων, οσα επι της κτισεως κειται, και διχα τινος ετυμολογιας ευροι τις αν\nκατα το συμβαν εφηρμοσμενα τοις υποκειμενοις, αγαπωντων ημων οπωσουν τα\nπραγματα δια της επ' αυτων φωνης σημειωσασθαι προς το ασυγχυτον ημιν γινεσθαι\nτων σεσημειωμενων την γνωσιν. οσα δε προς οδηγιαν της θειας κατανοησεως εστιν\nονοματα, ιδιαν εχει εκαστον εμπεριειλημμενην διανοιαν και ουκ αν χωρις νοη ματος\nτινος ουδεμιαν ευροις φωνην εν τοις θεοπρεπεστεροις των ονοματων, ως εκ τουτου\nδεικνυσθαι μη αυτην την θειαν φυσιν υπο τινος των ονοματων σεσημειωσθαι, αλλα\nτι των περι αυτην δια των λεγομενων γνωριζεσθαι. λεγομεν γαρ ειναι το θειον\nαφθαρτον, ει ουτω τυχοι, η δυνατον η οσα αλλα συνηθες εστι λεγειν. αλλ'\nευρισκομεν εκαστου των ονοματων ιδιαζουσαν εμφασιν πρεπουσαν περι της θειας\nφυσεως νοεισθαι και λεγεσθαι, ου μην εκεινο σημαινουσαν, ο εστι κατ' ουσιαν η\nφυσις· αυτο γαρ ο τι ποτε εστιν, αφθαρτον εστιν· η δε του αφθαρτου εννοια αυτη, το\nμη εις φθοραν το ον διαλυεσθαι. ουκουν αφθαρτον ειποντες, ο μη πασχει η φυσις,\nειπομεν· τι δε εστι το την φθοραν μη πασχον, ου παρεστησαμεν. ουτω καν ζωοποιον\nειπωμεν, ο ποιει δια της 3,1.44 προσηγοριας σημαναντες το ποιουν τωι λογωι ουκ\nεγνωρι σαμεν. και τα αλλα παντα κατα τον αυτον λογον εκ της εγκειμενης ταις\nθεοπρεπεστεραις φωναις σημασιας ευρισ κομεν, η το μη δεον επι της θειας φυσεως\nγινωσκειν απαγο ρευοντα η το δεον διδασκοντα, αυτης δε της φυσεως ερμηνειαν ου\nπεριεχοντα.\nἘπει τοινυν τας ποικιλας της υπερκειμενης δυναμεως ενεργειας\nκατανοουντες αφ' εκαστης των ημιν γνωριμων ενεργειων τας προσηγοριας\nαρμοζομεν, μιαν δε και ταυτην ειναι <λεγομεν του θεου> την ενεργειαν, την\nεποπτικην και ορατικην και ως αν τις ειποι θεατικην, καθ' ην τα παντα εφοραι και\nπαντα επισκοπει, τας ενθυμησεις βλεπων και επι τα αθεατα τηι θεωρητικηι δυναμει\nδιαδυομενος, υπειληφαμεν εκ της θεας την θεοτητα παρωνομασθαι και τον θεωρον\nημων θεον υπο τε της συνηθειας και της των γραφων διδασκαλιας\nπροσαγορευεσθαι. Ει δε συγχωρει τις ταυτον ειναι το θεασθαι τωι βλεπειν και τον\nεφορωντα παντα θεον εφορον του παντος και ειναι και λεγεσθαι, λογισασθω την\nενεργειαν ταυτην, ποτερον ενι προσεστι των εν τηι αγιαι τριαδι πεπιστευμενων\nπροσωπων η δια των τριων διηκει η δυναμις. ει γαρ αληθης η της θεο τητος\nερμηνεια και τα ορωμενα θεατα και το θεωμενον θεος 3,1.45 λεγεται, ουκετι αν\nευλογως αποκριθειη τι των εν τηι τριαδι προσωπων της τοιαυτης προσηγοριας δια\nτην εγκειμενην τηι φωνηι σημασιαν. το γαρ βλεπειν επισης μαρτυρει η γραφη και\nπατρι και υιωι και αγιωι πνευματι. Ὑπερασπιστα ημων, ιδε, ο θεος, φησιν ο ∆αβιδ· εκ\nδε τουτου μανθανομεν ιδιαν θεου, καθο θεος νοειται, ενεργειαν το οραν, εκ του\nειπειν Ἴδε, ο θεος. αλλα και ο Ἰησους οραι τας ενθυμησεις των καταγινωσκοντων,\nδιοτι συγχωρει τας αμαρτιας εξ αυθεντιας [των ανθρωπων]. Ἰδων γαρ, φησιν, ο\nἸησους τας ενθυμησεις αυτων. και περι του πνευματος λεγει προς τον Ἀνανιαν ο\nΠετρος Ἵνα τι επληρωσεν ο σατανας την καρδιαν σου ψευσασθαι σε το πνευμα το\nαγιον; δεικνυς οτι των εν κρυπτωι τολμωμενων παρα του Ἀνανιου μαρτυς ην\nαψευδης και επιΐ στωρ το πνευμα το αγιον, δι' ου και τωι Πετρωι των λανθα νοντων η\nφανερωσις ην. ο μεν γαρ εγενετο κλεπτης αυτος εαυτου λανθανων, ως ᾤετο, παντας\nκαι την αμαρτιαν επι κρυπτομενος· το δε πνευμα το αγιον ομου τε εν Πετρωι ην και\nτην εκεινου διανοιαν προς την φιλοχρηματιαν κατασυ ρεισαν εφωρασε και δι'\nεαυτου διδωσι τωι Πετρωι διιδειν τα 3,1.46 λανθανοντα· ουκ αν δηλονοτι τουτο\nποιουν, ειπερ ην των κρυφιων αθεατον. Ἀλλ' ουπω τις ερει προς το ζητουμενον\nβλεπειν την κατα σκευην του λογου. ουδε γαρ ει δοθειη κοινη της φυσεως η κλησις\n\nτης θεοτητος ειναι, ηδη το μη δειν λεγειν θεους δια τουτου κατεσκευασθη.\nτουναντιον μεν ουν εκ τουτων αναγκαζομεθα μαλλον λεγειν θεους. ευρισκομεν γαρ\nεπι της ανθρωπινης συνηθειας ου μονον τους της αυτης φυσεως κοινωνους αλλα,\nκαν τινες του αυτου ωσιν επιτηδευματος, ουχ ενικως τους πολλους\nμνημονευομενους καθο φαμεν ρητορας τε πολλους και γεωμετρας γεωργους τε και\nσκυτοτομους και τα αλλα παντα ωσαυτως. και ει μεν φυσεως ην η της θεοτητος\nπροσηγορια, μαλλον αν ειχε καιρον κατα τον προαποδοθεντα λογον ενικως τας\nτρεις υποστασεις περι λαμβανειν και ενα θεον λεγειν δια το της φυσεως ατμητον τε\nκαι αδιαιρετον· επει δε κατεσκευασθη δια των ειρημενων ενεργειαν σημαινειν και\nουχι φυσιν το της θεοτητος ονομα, περιτρεπεται πως προς τουναντιον εκ των\nκατασκευαζο μενων ο λογος, ως δειν ταυτηι μαλλον λεγειν τρεις θεους τους εν τηι\nαυτηι ενεργειαι θεωρουμενους· ως φασι τρεις λεγεσθαι φιλοσοφους η ρητορας η ει τι\nεστιν ετερον εξ επιτηδευματος ονομα, οταν πλειους ωσιν οι του αυτου\nσυμμετεχοντες. ταυτα φιλοπονωτερον εξειργασαμην, τον 3,1.47 των υπεναντιων\nανθυποφερων λογον, ως αν βεβαιοτερον ημιν παγειη το δογμα ταις ευτονωτεραις\nτων αντιθεσεων κρα τυνομενον. ουκουν επαναληπτεος παλιν ο λογος.\nἘπειδη μετριως ημιν εκ της κατασκευης απεδειχθη ου φυσεως αλλ'\nενεργειας ειναι την φωνην της θεοτητος, ταχα ταυτην αν τις αιτιαν ευλογως ειποι\nτου πληθυντικως μεν επ' ανθρωπων τους των αυτων επιτηδευματων κοινω νουντας\nαλληλοις αριθμεισθαι και ονομαζεσθαι, μοναδικως δε το θειον ως ενα θεον και μιαν\nθεοτητα λεγεσθαι, καν αι τρεις υποστασεις της εμφαινομενης τηι θεοτητι σημασιας\nμη αποκρινοιντο, οτι ανθρωποι μεν, καν μιας ωσιν ενεργειας οι πλειονες, καθ'\nεαυτον εκαστος αποτεταγμενως ενεργει το προκειμενον, ουδεν επικοινωνων εν τηι\nκαθ' εαυτον ενεργειαι προς τους το ισον επιτηδευοντας· ει γαρ και πλειονες ειεν οι\nρητορες, το μεν επιτηδευμα εν ον το αυτο εν τοις πλειοσιν ονομα εχει, οι δε\nμετιοντες καθ' εαυτον εκαστον ενεργουσιν ιδιως ρητορευων ο δεινα και ιδιως ο\nετερος· ουκουν εν μεν τοις ανθρωποις, επειδη διακεκριμενη εστιν η εν τοις αυτοις\nεπιτηδευμασιν εκαστου ενεργεια, κυριως πολλοι ονομαζονται, εκαστου αυτων εις\nιδιαν περιγραφην κατα το ιδιοτροπον της ενεργειας αποτεμνομενου των αλλων· επι\nδε της θειας φυσεως ουχ ουτως εμαθομεν οτι ο πατηρ ποιει τι καθ' εαυτον, ου μη\nσυνεφαπτεται ο υιος, η παλιν ο υιος ιδιαζοντως ενεργει τι χωρις του πνευματος,\nαλλα πασα ενεργεια η θεοθεν επι την κτισιν διηκουσα και κατα τας πολυτροπους\n3,1.48 εννοιας ονομαζομενη εκ πατρος αφορμαται και δια του υιου προεισι και εν τωι\nπνευματι τωι αγιωι τελειουται. δια τουτο εις το πληθος των ενεργουντων το ονομα\nτης ενεργειας ου διασχιζεται, οτι ουκ αποτεταγμενη εκαστου και ιδιαζουσα εστιν η\nπερι τι σπουδη· αλλ' οπερ αν γινηται των ειτε εις την ημετεραν προνοιαν\nφθανοντων ειτε προς την του παντος οικονομιαν και συστασιν, δια των τριων μεν\nγινεται, ου μην τρια εστι τα γινομενα.\nΝοησωμεν δε το λεγομενον αφ' ενος τινος πραγματος, απ' αυτου λεγω του\nκεφαλαιου των χαρισματων. ζωης τετυχηκεν, οσα μετειληφε της χαριτος ταυτης.\nεξεταζοντες ουν ποθεν ημιν το τοιουτον γεγονεν αγαθον, ευρισκομεν δια της των\nγραφων οδηγιας, οτι εκ πατρος και υιου και πνευματος αγιου. αλλ' ουκ, επειδη τρια\nυποτιθεμεθα προσωπα τε και ονοματα, τρεις και ζωας (ιδιως μιαν παρ' εκαστου\nαυτων) δεδωρησθαι ημιν λογιζομεθα, αλλ' η αυτη ζωη και παρα του αγιου\nπνευματος ενεργειται και παρα του υιου ετοιμαζεται και της του πατρος εξηπται\nβουλησεως. Ἐπειδη τοινυν καθ' ομοιοτητα του ειρημενου πασαν ενεργειαν ου\nδιηιρημενως ενεργει κατα τον των υποστασεων αριθμον η αγια τριας, αλλα μια τις\nγινεται του αγαθου θεληματος κινησις τε και διαδοσις, εκ του πατρος δια του 3,1.49\nυιου προς το πνευμα διεξαγομενη, ως ου λεγομεν τρεις ζωοποιους τους την μιαν\n\nενεργουντας ζωην ουδε τρεις αγαθους τους εν τηι αυτηι αγαθοτητι θεωρουμενους\nουδε τα αλλα παντα πληθυντικως εξαγγελλομεν, ουτως ουδε τρεις ονομαζειν\nδυναμεθα τους την θεικην ταυτην ητοι εποπτικην δυναμιν τε και ενεργειαν\nσυνημμενως και αδιακριτως δι' αλληλων εφ' ημων τε και πασης της κτισεως\nενεργουντας. ωσπερ γαρ μαθοντες περι του θεου των ολων της γραφης λεγουσης\nκρινειν αυτον πασαν την γην κριτην του παντος αυτον ειναι δια τουτο φαμεν και\nπαλιν ακουσαντες οτι Ὁ πατηρ κρινει ουδενα ουχ ηγουμεθα μαχεσθαι προς εαυτην\nτην γραφην· ο γαρ κρινων πασαν την γην δια του υιου, ωι πασαν δεδωκε την κρισιν,\nτουτο ποιει· και παν το παρα του μονογενους γινομενον εις τον πατερα την\nαναφοραν εχει, ωστε και κριτην αυτον του παντος ειναι και κρινειν μηδενα δια το\nπασαν, ως ειρηται, την κρισιν τωι υιωι δεδωκεναι και πασαν την του υιου κρισιν του\nπατρικου μη απηλλοτριωσθαι βουληματος· και ουκ αν τις ευλογως η δυο κριτας\nειποι η τον ετερον ηλλοτριωσθαι της κατα την κρισιν εξουσιας τε και δυναμεως·\nουτω και επι του της θεοτητος λογου 3,1.50 Χριστος θεου δυναμις και θεου σοφια και\nτην εποπτικην τε και θεατικην δυναμιν, ηνπερ δη θεοτητα λεγομεν, δια του\nμονογενους ο πατηρ ενεργει, <ο παντα εν σοφιαι ποιων θεος>, του δε υιου πασαν\nδυναμιν εν τωι αγιωι πνευματι τελειουντος και κρινοντος μεν, καθως Ἠσαΐας φησιν,\nεν πνευματι κρισεως και πνευματι καυσεως, ευεργετουντος δε κατα την του\nευαγγελιου φωνην, ην προς τους Ἰουδαιους πεποιηται, εν πνευματι θεου· λεγει γαρ\nΕι δε εγω εν πνευματι θεου εκβαλλω τα δαιμονια· απο μερους παν ειδος ευεργεσιας\nπεριλαμβανων δια της κατα την ενεργειαν ενοτητος· οις γαρ δι' αλληλων ενεργειται\nτο εν, εις πολλους καταμεμερισθαι το ονομα της ενεργειας ου δυναται.\nἘπειδη γαρ εις ο της εποπτικης τε και θεατικης δυνα μεως λογος εν πατρι\nκαι υιωι και πνευματι αγιωι, καθως εν τοις εμπροσθεν ειρηται, εκ μεν του πατρος οιον\nεκ πηγης τινος αφορμωμενος, υπο δε του υιου ενεργουμενος, εν δε τηι δυναμει του\nπνευματος τελειων την χαριν, και ου διακρινεται προς τας υποστασεις ουδεμια\nενεργεια, ιδιαζοντως παρ' εκαστης και αποτεταγμενως διχα της συνθεωρουμενης\nεπιτελουμενη· αλλα πασα προνοια και κηδεμονια και του 3,1.51 παντος επιστασια,\nτων τε κατα την αισθητην κτισιν και των κατα την υπερκοσμιον φυσιν ητε\nσυντηρητικη των οντων και διορθωτικη των πλημμελουμενων και διδακτικη των\nκατορθουμενων, μια εστι και ουχι τρεις, παρα μεν της αγιας τριαδος κατορθουμενη,\nου μην κατα τον αριθμον των εν τηι πιστει θεωρουμενων προσωπων τριχη\nτεμνομενη, ως εκαστον των ενεργηματων εφ' εαυτου θεωρουμενον η του πατρος\nειναι μονου η του μονογενους ιδιαζοντως η του αγιου πνευματος κεχωρισμενως·\nαλλα διαιρει μεν ιδιαι εκαστωι τα αγαθα, καθως φησιν ο αποστολος, το εν και το αυτο\nπνευμα· ουκ αναρχος δε η του αγαθου κινησις εκ του πνευ ματος· αλλ' ευρισκομεν\nοτι η προεπινοουμενη ταυτης δυναμις, ητις εστιν ο μονογενης θεος, παντα ποιει, ου\nχωρις ουδεν των οντων εις γενεσιν ερχεται· αλλα και αυτη παλιν των αγαθων η\nπηγη εκ του πατρικου βουληματος αφορμαται. Ει δη παν αγαθον πραγμα και ονομα\nτης αναρχου δυναμεως τε και βουλης εξημμενον εν τηι δυναμει του πνευματος δια\nτου μονογενους θεου αχρονως και αδιαστατως εις τελειωσιν αγεται, ουδεμιας\nπαρατασεως εν τηι του θειου βουληματος κινησει απο του πατρος δια του υιου επι το\nπνευμα γινομενης η νοουμενης, εν δε των αγαθων ονοματων τε και νοηματων και η\nθεοτης, ουκ αν εικοτως εις πληθος το 3,1.52 ονομα διαχεοιτο, της κατα την\nενεργειαν ενοτητος κωλυουσης την πληθυντικην απαριθμησιν. Και ωσπερ εις ο\nπατηρ σωτηρ παντων ανθρωπων μαλιστα πιστων υπο του αποστολου ωνομασται και\nουδεις εκ της φωνης ταυτης η τον υιον λεγει μη συζειν τους πιστευοντας η διχα του\nπνευματος την σωτηριαν τοις μετεχουσι γινεσθαι, αλλα γινεται παντων σωτηρ ο επι\nπαντων θεος ενεργουντος του υιου την σωτηριαν εν τηι του πνευματος χαριτι και\n\nουδεν μαλλον δια τουτο τρεις σωτηρες υπο της γραφης ονομαζονται, ει και\nομολογειται παρα της αγιας τριαδος η σωτηρια, ουτως ουδε τρεις θεοι κατα την\nαποδεδομενην της θεοτητος σημασιαν, καν εφαρμοζηι τηι αγιαι τριαδι η τοιαυτη\nκλησις. μαχεσθαι δε προς τους αντιλεγοντας μη δειν ενεργειαν νοειν την θεοτητα ου\nπανυ τι των αναγκαιων μοι δοκει, ως προς την παρουσαν του λογου κατασκευην.\nημεις μεν γαρ αοριστον και απεριληπτον την θειαν φυσιν ειναι πιστευοντες\nουδεμιαν αυτης επινοουμεν περιληψιν, αλλα κατα παντα τροπον εν απειριαι\nνοεισθαι την φυσιν διοριζομεθα. το δε καθολου απειρον ου τινι μεν οριζεται, τινι δε\nουχι· αλλα κατα παντα λογον εκφευγει τον ορον η απειρια. ουκουν το εκτος ορου\nουδε ονοματι παντως οριζεται. ως αν ουν διαμενοι επι της θειας φυσεως του\nαοριστου η εννοια, υπερ παν ονομα 3,1.53 φαμεν ειναι το θειον, η δε θεοτης εν των\nονοματων εστιν. ουκουν ου δυναται το αυτο και ονομα ειναι και υπερ παν ονομα\nειναι νομιζεσθαι.\nΠλην ει τουτο τοις εναντιοις αρεσκοι, το μη ενεργειας αλλα φυσεως ειναι\nτην σημασιαν, επαναδραμουμεθα προς τον εξ αρχης λογον, οτι το της φυσεως ονομα\nημαρτημενως η συ νηθεια εις πληθους σημασιαν αναγει, ουτε μειωσεως ουτε\nαυξησεως κατα τον αληθη λογον προσγινομενης τηι φυσει, οταν εν πλειοσιν η\nελαττοσι θεωρηται. μονα γαρ κατα συν θεσιν αριθμειται, οσα κατ' ιδιαν περιγραφην\nθεωρειται· η δε περιγραφη εν επιφανειαι σωματος και μεγεθει και τοπωι και τηι\nδιαφοραι τηι κατα το σχημα και χρωμα καταλαμβανεται· το δε εξω τουτων\nθεωρουμενον εκφευγει την δια των τοιουτων περιγραφην. ο δε μη περιγραφεται ουκ\nαριθμειται, το δε μη αριθμουμενον εν πληθει θεωρηθηναι ου δυναται. επει και τον\nχρυσον φαμεν, καν εις πολλους διακερματιζηται τυπους, ενα και ειναι και λεγεσθαι·\nπολλα δε νομισματα και πολλους στατηρας ονομαζομεν, ουδενα της φυσεως του\nχρυσου πλεονασμον εν τωι πληθει των στατηρων ευρισκοντες. διο και πολυς ο\nχρυσος λεγεται, οταν εν ογκωι πλειονι η σκευεσιν η νομισμασι θεωρηται, πολλοι δε\nοι χρυσοι δια το πληθος της υλης ουκ ονομαζονται· ει μη τις ουτω λεγοι, χρυσους\nπολλους, ως τους δαρεικους η τους στατηρας, εφ' ων ουχ η υλη αλλα τα κερματα την\nτου πληθους σημασιαν εδεξατο. κυριως γαρ εστιν ουχι χρυσους αλλα χρυσεους 3,1.54\nτουτους ειπειν. ωσπερ τοινυν πολλοι μεν οι χρυσεοι στατηρες, χρυσος δε εις, ουτω\nκαι πολλοι μεν οι καθ' εκαστον εν τηι φυσει του ανθρωπου δεικνυμενοι, οιον Πετρος\nκαι Ἰακωβος και Ἰωαννης, εις δε εν τουτοις ο ανθρωπος. καν η γραφη πλατυνηι το\nονομα κατα πληθυντικην σημασιαν εν τωι λεγειν Ἄνθρωποι κατα του μειζονος\nομνυουσι και Υιοι ανθρωπων, και οσα τοιαυτα, γνωστεον οτι τηι συνηθειαι της επικρα\nτουσης διαλεκτου κεχρημενη ουχι νομοθετει το δειν ουτως η ως ετερως κεχρησθαι\nτοις ρημασιν ουδε τινα τεχνικην περι ρηματων διδασκαλιαν ποιουμενη ταυτα\nδιεξεισιν, αλλα κατα την επικρατουσαν συνηθειαν χρηται τωι λογωι, προς τουτο\nβλεπουσα μονον, οπως αν επωφελης γενοιτο τοις δεχομενοις ο λογος, ουδεν\nακριβολογουμενη κατα την λεξιν, εν οις ουδεμια βλαβη κατα διανοιαν εκ των\nρηματων συν ισταται. Και μακρον αν ειη τας σολοικοφανεις του λογου συν ταξεις εκ\nτης γραφης καταλεγειν εις την των ειρημενων αποδειξιν· εν οις δε κινδυνος εστι\nβλαβηναι τι της αληθειας, ουκετι το αβασανιστον τε και αδιαφορον εν τοις\nγραφικοις ευρισκεται ρημασιν. δια τουτο ανθρωπους συγχωρει πληθυν τικως\nονομαζειν δια το μηδενα τωι τοιουτωι σχηματι της φωνης εις πληθος ανθρωποτητων\nταις υπονοιαις εκπιπτειν, μηδε νομιζειν πολλας ανθρωπινας φυσεις σημαινεσθαι δια\nτο πληθυντικως εξαγγελθηναι το της φυσεως ονομα· την δε θεος φωνην\nπαρατετηρημενως κατα τον ενικον εξαγγελλει 3,1.55 τυπον, τουτο προμηθουμενη,\nτο μη διαφορους φυσεις επι της θειας ουσιας εν τηι πληθυντικηι σημασιαι των θεων\nπαρεισα γεσθαι. διο φησι Κυριος ο θεος κυριος εις εστιν· αλλα και τον μονογενη θεον\n\nτηι της θεοτητος ανακηρυσσει φωνηι και ου διαλυει το εν εις δυικην σημασιαν, ωστε\nδυο θεους τον πατερα και τον υιον ονομασαι, καν εκατερος θεος παρα των αγιων\nκηρυσσηται· αλλα θεος μεν ο πατηρ, θεος δε ο υιος, εις δε εν τωι αυτωι κηρυγματι ο\nθεος δια το μητε φυσεως μητε ενεργειας ενθεωρεισθαι τινα διαφοραν τηι θεο τητι. ει\nγαρ παρηλλακτο κατα την των ηπατημενων υπονοιαν επι της αγιας τριαδος η φυσις,\nακολουθως αν εις πληθος θεων ο αριθμος επλατυνετο, τηι ετεροτητι της ουσιας των\nυποκειμενων συνδιαιρουμενος. επει δε πασαν απωθειται την κατ' ουσιαν ετεροτητα\nη θεια τε και απλη και αναλλοιω τος φυσις, εως αν μια ηι, πληθους σημασιαν εφ'\nεαυτης ου προσιεται. αλλ' ωσπερ μια λεγεται φυσις, ουτω και τα αλλα παντα ενικως\nονομαζεται, θεος, αγαθος, αγιος, σωτηρ, δικαιος, κριτης, και ει τι αλλο των\nθεοπρεπων ονοματων νοειται, ο ειτε προς φυσιν ειτε προς ενεργειαν βλεπειν τις\nλεγει, ου διοισομεθα.\nΕι δε τις συκοφαντοιη τον λογον ως εκ του μη δεχεσθαι την κατα φυσιν\nδιαφοραν μιξιν τινα των υποστασεων και ανακυκλησιν κατασκευαζοντα τουτο περι\nτης τοιαυτης απολογησομεθα μεμψεως, οτι το απαραλλακτον της φυσεως 3,1.56\nομολογουντες την κατα το αιτιον και αιτιατον διαφοραν ουκ αρνουμεθα, εν ωι μονωι\nδιακρινεσθαι το ετερον του ετερου καταλαμβανομεν, τωι το μεν αιτιον πιστευειν\nειναι το δε εκ του αιτιου· και του εξ αιτιας οντος παλιν αλλην διαφοραν εννοουμεν·\nτο μεν γαρ προσεχως εκ του πρωτου, το δε δια του προσεχως εκ του πρωτου, ωστε\nκαι το μονογενες αναμφιβολον επι του υιου μενειν, και το εκ του πατρος ειναι το\nπνευμα μη αμφιβαλλειν, της του υιου μεσιτειας και αυτωι το μονογενες\nφυλαττουσης και το πνευμα της φυσικης προς τον πατερα σχεσεως μη απειργουσης.\nΑιτιον δε και εξ αιτιου λεγοντες ουχι φυσιν δια τουτων των ονοματων σημαινομεν\n(ουδε γαρ τον αυτον αν τις αιτιας και φυσεως αποδοιη λογον), αλλα την κατα το πως\nειναι διαφοραν ενδεικνυμεθα. ειποντες γαρ το μεν αιτιατως το δε ανευ αιτιας ειναι\nουχι την φυσιν τωι κατα το αιτιον λογωι διεχωρισαμεν, αλλα μονον το μητε τον υιον\nαγεννητως ειναι μητε τον πατερα δια γεννησεως ενεδειξαμεθα. προτερον δε ημας\nειναι τι πιστευειν επαναγκες, και τοτε πως εστι το πεπιστευμενον περιεργασασθαι·\nαλλος ουν ο του τι εστι και αλλος ο του πως εστι λογος. το ουν αγεννητως ειναι τι\nλεγειν, πως μεν εστιν υποτιθεται, τι δε εστι τηι φωνηι ταυτηι ου συνενδεικνυται. και\nγαρ ει περι δενδρου τινος ηρωτησας τον γεωργον, ειτε φυτευτον ειτε αυτοματως\nεστιν, ο δε απεκρινατο η αφυτευτον ειναι το δενδρον η εκ φυτειας γενομενον, αρα\nτην φυσιν δια της αποκρισεως ενεδειξατο 3,1.57 ο μονον το πως εστιν ειπων η\nαδηλον και ανερμηνευτον τον της φυσεως απελιπε λογον; ουτω και ενταυθα\nαγεννητον μαθοντες οπως μεν αυτον ειναι προσηκει νοειν εδιδαχθημεν, ο, τι δε εστι\nδια της φωνης ουκ ηκουσαμεν. την ουν τοιαυτην διαφοραν επι της αγιας τριαδος\nλεγοντες, ως το μεν αιτιον το δε εξ αιτιου ειναι πιστευειν, ουκετ' αν εν τωι κοινωι της\nφυσεως τον των υποστασεων λογον συντηκειν αιτιαθειημεν. Ἐπειδη τοινυν τας μεν\nυποστασεις επι της αγιας τριαδος ο του αιτιου διακρινει λογος, το μεν αναιτιως ειναι\nτο δε εκ του αιτιου πρεσβευων, η δε θεια φυσις απαραλλακτος τε και αδιαιρετος δια\nπασης εννοιας καταλαμβανεται, δια τουτο κυριως μια θεοτης και εις θεος και τα\nαλλα παντα των θεοπρεπων ονοματων μοναδικως εξαγγελλεται.\n",
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