{"slug":"khazarzar-athanasius-the-great-of-alexandria-de-sancta-trinitat","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-de-sancta-trinitat","title":"De sancta trinitat","title_source":"De sancta trinitat","author":"Athanasius the Great of Alexandria","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:57:56Z","cost_usd":0.014033},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-de-sancta-trinitat","work_id":"khazarzar-athanasius-the-great-of-alexandria-de-sancta-trinitat","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":109,"english_words":33183,"coptic_letters":0,"source_letters":117127,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-sancta-trinitat","status":"pass","blocking":[],"warnings":[],"stats":{"passages":109,"translated":109,"commentary_passages":0,"commentary_units":0,"english_words":33183,"source_letters":117122,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 109 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:14; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":109},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΔΙΑΛΟΓΟΣ ΠΕΡΙ ΤΗΣ ΤΡΙΑΔΟΣ, ΕΝ Ω ΔΙΑΛΕΓΟΝΤΑΙ ΟΡΘΟΔΟΞΟΣ ΚΑΙ ΑΝΟΜΟΙΟΣ ΑΡΕΙΑΝΙΣΤΗΣ.\n\nΑΝΟΜΟΙΟΣ.\n\nΧριστιανὸς εἶ; Ὀρθόδοξος. Καὶ πάνυ. Ἀνόμ. Τί ἐστιν ὁ Χριστιανισμός; Ὀρθ. Ἀλλὰ τὸ μὲν ἦν ἀναγκαῖον εἰπεῖν, τὸ δὲ οὐκ ἀσφαλές. Ἀνόμ. Διὰ τί; Ὀρθ. Τὸ μὲν γὰρ εἰπεῖν, ὅτι Χριστοῦ δοῦλός εἰμι, ἀναγκαῖον εἰπεῖν· τὸ δὲ, τί ἐστιν ὁ Χριστιανισμὸς, οὐκ ἀσφαλὲς, ἐὰν μὴ γνῶ τίς ἐστιν ὁ ἐρωτῶν· μήποτε εὑρεθῶ βάλλων τὰ ἅγια τοῖς κυσὶν, ἢ τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων. Καὶ γὰρ, ἐάν με ἐρωτήσῃς, Πιστὸς εἶ ἢ κατηχούμενος, ἑτοίμως λέγω ὅ εἰμι· τί δέ ἐστι τὸ εἶναι πιστὸν, οὐ λέγω, μήποτε καὶ Ἰουδαῖος ᾖ ὁ ἐρω τῶν. Ἀνόμ. Ἀλλ' ἐγώ σοι λέγω ὁ ἐρωτῶν σε, ὅτι Χριστιανός εἰμι. Ὀρθ. Οὐκ ἤρκεσέ σοι τὸ εἰπεῖν ἐμὲ, ὅτι Χριστιανός εἰμι· οὐδ' ἐμοὶ ἀρκεῖ τὸ εἰπεῖν σε, ὅτι Χριστιανὸς εἶ· ἐὰν μή μοι εἴπῃς, τί ἐστι Χριστιανισμός. Καὶ τότε δὲ οὐ πάντως εἶ Χριστιανός· οὐδὲ γὰρ τὸ εἰδέναι τί ἐστιν ὁ Χριστιανισμὸς, τοῦτό ἐστιν εἶναι Χριστιανόν· ἐπειδὴ οὐδὲ τὸ εἰδέναι τί ἐστιν Ἰουδαϊσμός ἐστι τὸ εἶναι Ἰουδαῖον· οὐδὲ τὸ εἰδέναι τί ἐστιν Ἑλληνισμὸς, τοῦτό ἐστι τὸ εἶναι Ἕλληνα. Ἀνόμ. Οἶδας τὸν Θεόν; Ὀρθ. Ναί. Ἀνόμ.Ὡς αὐτὸς ἑαυτὸν οἶδεν; Ὀρθ. Οὔ. Ἀνόμ. Οὐκοῦνοὐκ οἶδας αὐτόν; Ὀρθ. Οἶδα αὐτὸν, ὡς ἐνδέχεται ἀνθρώπου φύσει εἰδέναι. Ἀνόμ. Ἄλλως οὖν αὐτὸν ἴσασιν οἱ ἄνθρωποι, καὶ ἄλλως αὐτὸς ἑαυτόν; Ὀρθ. Καὶ πάνυ. Ἀνόμ. Πῶς; Ὀρθόδ. Ὅτι, ἐὰν μή τιτὴν αὐτὴν τῷ Θεῷ κτήσηται γνῶσιν, ἀδύνατον γνῶναι αὐτὸν, ὡς αὐτὸς ἑαυτὸν οἶδε.","english":"OF OUR FATHER AMONG THE SAINTS ATHANASIUS, A DIALOGUE CONCERNING THE TRINITY, IN WHICH AN ORTHODOX AND AN ANOMOEAN ARIAN CONVERSE.\n\nANOMOEAN.\n\nAre you a Christian? Orthodox. Yes, indeed. Anom. What is Christianity? Orth. But the one thing it was necessary to say, the other was not safe. Anom. Why? Orth. For to say, \"I am Christ's servant,\" it was necessary to say; but what Christianity is, is not safe, unless I know who it is that asks; lest I be found casting the holy things to the dogs, or the pearls before the swine. For indeed, if you ask me, \"Are you a believer or a catechumen?\" I readily say what I am; but what it is to be a believer, I do not say, lest the one who asks be a Jew. Anom. But I tell you, the one asking you, that I am a Christian. Orth. It was not enough for you to say to me that I am a Christian; nor is it enough for me that you say you are a Christian, unless you tell me what Christianity is. And even then you are not altogether a Christian; for to know what Christianity is, is not the same as to be a Christian; since neither is to know what Judaism is the same as to be a Jew; nor is to know what Hellenism is the same as to be a Greek. Anom. Do you know God? Orth. Yes. Anom. As he knows himself? Orth. No. Anom. Then you do not know him? Orth. I know him, as it is possible for a man's nature to know. Anom. Then men know him in one way, and he knows himself in another? Orth. Yes, indeed. Anom. How? Orth. Because, unless one acquires the same knowledge as God, it is impossible to know him as he knows himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Τὴν δὲ αὐτὴν τῷ Θεῷ κτήσασθαι γνῶσιν ἀδύνατον, μὴ τῆς αὐτῆς αὐτῷ ὄντα οὐσίας. Οὐκ ἐσμὲν δὲ τῆς αὐτῆς αὐτῷ οὐσίας. Οὐκ ἄρα τὴν αὐτὴν αὐτῷ ἔχομεν γνῶσιν. Ἀνόμ. Ἐὰν οὖν θέλῃ ὁ Υἱὸς ἀποκαλύψαι τινι, οὐ δύναται; Ὀρθ. Ἀποκαλύπτει μὲν, ἀλλ' οὐχ οὕτως αὐτῷ ἀποκαλύπτει, ὡς αὐτὸς ἑαυτὸν οἶδεν· ἀλλ' ὡς δύναται γνῶναι ὁ καταξιούμενος. Διότι τῷ μὲν Ἰεζεχιὴλ ἀπὸ ὀσφύος καὶ ἄνω ἠλέκτρινος ἐγνώσθη· τῷ δὲ Δανιὴλ παλαιὸς ἡμερῶν· τῷ δὲ Ἡσαΐᾳ καλυπτόμενος ὑπὸ τῶν σεραφίμ. Ἀνόμοιος. Σὺ οὖν πῶς αὐτὸν οἶδας, ὡς ἠλέκτρινον, ἢ ὡς παλαιὸν τῶν ἡμερῶν; Ὀρθ. Παρ' αὐτῶν μαθὼν οἶδα, ὅτι ὑπὲρ πάντα ἐστὶ τὰ γνωρισθέντα αὐτοῖς. Εἰ μὴ γὰρ ἦν ὑπὲρ αὐτὰ, οὐκ ἂν διαφόρως ἐφαίνετο· καὶ διὰ τοῦτο ὁ Μονογενὴς λέγει· «Θεὸν οὐδεὶς ἑώρακε πώποτε.» Ἀνόμ. Ἄλλο ἐστὶ τὸ ἑωρακέναι, καὶ ἄλλο τὸ ἐγνωκέναι; Ὀρθ. Ἐπὶ Θεοῦ οὐκ ἔστιν ἄλλο καὶ ἄλλο· αὐτὸς γὰρ τὴν θεωρίαν ἐπὶ τῆς γνώσεως ἔλαβε, λέγων· «Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με; Φίλιππε, ὁ ἑωρα κὼς ἐμὲ ἑώρακε τὸν Πατέρα μου.» Ἀνόμ. Εἰ οἶδας, ὅτι ὑπὲρ τὰ φαινόμενά ἐστιν, οἶδας τί ἐστιν. Ὀρθ. Γελοῖον λέγεις· μὴ γὰρ, ἐπειδὴ οἶδα, ὅτι ὑπὲρ τὰ φαινόμενα σώματά ἐστιν ἡ ψυχὴ, οἶδα καὶ τί ἐστι ψυχή; Ἀνόμ. Ἐγὼ οὕτως αὐτὸν οἶδα, ὡς αὐτὸς ἑαυτὸν οἶδεν. Ὀρθ. Τί οὖν ἐστιν ὁ Θεός; Ἀνόμ. Αὐτὸ τὸ ἀγέννητον. Ὀρθ. Τὸ εἰδέναι, ὅτι ἀγέννητός ἐστι, τοῦτό ἐστι τὸ εἰδέναι τὸν Θεόν. Ἀνόμ. Καὶ πάνυ. Ὀρθ. Ἴσασιν οὖν καὶ Ἰουδαῖοι καὶ Ἕλνες τοῦτο. Τὴν αὐτὴν ἄρα τοῖς Ἰουδαίοις καὶ τοῖς Ἕλλησιν ἔχεις γνῶσιν, τοῖς μὴ γινώσκουσιν αὐτόν.","english":"To possess the same knowledge as God is impossible, unless one is of the same essence as he. But we are not of the same essence as he. Therefore we do not have the same knowledge as he. Anomoean. If then the Son wishes to reveal to someone, is he not able? Orthodox. He does reveal, but he does not reveal in the same way as he himself knows himself, but as the one deemed worthy is able to know. For to Ezekiel he was known from the loins and upward as electrum; to Daniel as the Ancient of Days; to Isaiah as one covered by the seraphim. Anomoean. How then do you know him, as electrum, or as the Ancient of Days? Orthodox. Having learned from them, I know that he is above all the things made known to them. For if he were not above them, he would not have appeared in different forms; and for this reason the Only-Begotten says: \"No one has ever seen God.\" Anomoean. Is seeing one thing, and knowing another? Orthodox. In the case of God there is not one thing and another; for he took sight to be knowledge, saying: \"Have I been with you so long, and you have not known me? Philip, he who has seen me has seen my Father.\" Anomoean. If you know that he is above the things that appear, you know what he is. Orthodox. You speak absurdly; for because I know that the soul is above visible bodies, do I also know what the soul is? Anomoean. I know him as he himself knows himself. Orthodox. What then is God? Anomoean. The unbegotten itself. Orthodox. To know that he is unbegotten—is this to know God? Anomoean. Certainly. Orthodox. Then Jews and Greeks know this too. You therefore have the same knowledge as the Jews and the Greeks, who do not know him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ὅτι γὰρ ὁ μὴ γινώσκων τὸν Υἱὸν οὐ γινώσκει τὸν Πατέρα, τὰ Εὐαγγέλια εἰρήκασιν. Ἀνόμ. Οὐκ οἶδεν οὖν ὁ Θεὸς ἀγέννητον ἑαυτόν; Ὀρθ. Ἀλλ' οὐ τοῦτό ἐστιν αὐτοῦ ἡ οὐσία, ὃ κατειλήφαμεν. Ἀνόμ. Μίαν λέγεις θεότητα, καὶ τρεῖς ὑποστάσεις; Ὀρθ. Λέλυται μέν σου ἡ πρότερον γνῶσις. Ἀποκρινοῦμαι δέ σοι καὶ οὕτως· Ἄλλο ἐστὶν ὑπόστασις, καὶ ἄλλο θεότης· οὐχ ὡς ἄλλο πρᾶγμα καὶ ἄλλο, ἀλλ' ὡς ἄλλο τι ση\n\nμαινούσης τῆς ὑποστάσεως, καὶ ἄλλο τῆς θεότητος. Ἡ μὲν γὰρ ὑπόστασις «τὸ εἶναι» σημαίνει· ἡ δὲ θεότης «τὸ τί εἶναι.» Ἀνόμ. Οἷον, ὡς τί· Ὀρθ. Ὡς Πέτρου, καὶ Παύλου, καὶ Τιμοθέου τρεῖς ὑποστά σεις, καὶ μία ἀνθρωπότης. Ἀνόμ. Οὐκοῦν τρεῖς θεοί; Ὀρθ. Μὴ γένοιτο εἰπεῖν! Ἀνόμ. Εἰ οὕτως εἰσὶν αἱ ὑποστάσεις ὡς Πέτρου, καὶ Παύλου, καὶ Τιμοθέου, τρεῖς θεοί· τρεῖς γὰρ ἄνθρωποι, Πέτρος, καὶ Παῦλος, καὶ Τιμόθεος. Ὀρθ. Κατὰ τὰς θείας Γραφὰς, οὐκέτι οὐδὲ αὐτοὶ τρεῖς ἄνθρωποι. «Ἐν γὰρ Χρι στῷ Ἰησοῦ οὐκ ἔνι ἄρσεν καὶ θῆλυ, οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, οὐκ ἔνι δοῦλος καὶ ἐλεύθερος· ἀλλ' οἱ πάντες ἐν Χριστῷ ἕν ἐσμεν.» Ἀνόμ. Οὐκέτι οὖν εἰσι τρεῖς, Πέτρος, καὶ Παῦλος, καὶ Τιμόθεος; Ὀρθ. Τρεῖς μέν εἰσιν, ἀλλ' οὐ τρεῖς ἄνθρωποι. Ἀνόμ. Πῶς; Ὀρθ. Ὅτι τρεῖς εἰσιν ἄνθρωποι, ὅταν ἀνομοίανἔχωσι τὴν καρδίαν, ὡς Ἕλλην, καὶ Ἰουδαῖος, καὶ Χριστιανός· ὅταν δὲ τὸ αὐτὸ λέγωσι, καὶ μὴ ἔστιν ἐν αὐτοῖς σχίσματα, τρεῖς μέν εἰσιν ὑποστάσεις, εἷς δὲ ἐν Κυρίῳ, μίαν ψυχὴν ἔχοντες καὶ μίαν καρδίαν· καὶ τρεῖς μέν εἰσιν ἀριθμῷ, ἀλλ' οὐχ ἑτερότητι φύ σεως ἢ καρδίας. Ἀνόμ. Ἐγὼ τοὺς τρεῖς τρεῖς λέγω. Ὀρθ.","english":"For the Gospels have said that he who does not know the Son does not know the Father. Anomoean: Does God, then, not know that he himself is unbegotten? Orthodox: But that is not his essence, which we have comprehended. Anomoean: Do you say one deity and three hypostases? Orthodox: Your earlier knowledge has been refuted. But I will answer you also in this way: one thing is hypostasis, and another is deity; not as one thing and another thing, but as hypostasis signifies one thing, and deity another. For hypostasis signifies \"the being,\" while deity signifies \"what it is to be.\" Anomoean: For example, as what? Orthodox: As Peter, and Paul, and Timothy are three hypostases, and one humanity. Anomoean: Therefore three gods? Orthodox: May it not be said! Anomoean: If the hypostases are as of Peter, and Paul, and Timothy, there are three gods; for Peter, and Paul, and Timothy are three men. Orthodox: According to the divine Scriptures, they themselves are no longer three men. \"For in Christ Jesus there is no male and female, there is no Greek and Jew, there is no slave and free; but we all are one in Christ.\" Anomoean: Are there not, then, still three, Peter, and Paul, and Timothy? Orthodox: They are three, but not three men. Anomoean: How? Orthodox: Because they are three men when they have a dissimilar heart, as a Greek, and a Jew, and a Christian; but when they say the same thing, and there are no divisions among them, they are three hypostases, but one in the Lord, having one soul and one heart; and they are three in number, but not by difference of nature or heart. Anomoean: I call the three three. Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ἐγὼ δὲ τρεῖς λέγω, ὅταν ᾖ ἐν αὐτοῖς σχίσμα· ἐὰν δὲ κατὰ τὰς ἁγίας Γραφὰς γένωνται κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ, καὶ ἐν τῇ αὐτῇ γνώμῃ, ἕνα λέγω καινὸν ἄνθρωπον, μετὰ τοῦ μένειν τὰς ὑποστάσεις. Ἀνόμ. Ἀλλὰ ταῦτα ἐπὶ ἀνθρώπων εἴρηται· ἐπὶ δὲ Θεοῦ ἄλλως. Ὀρθ. Εἰ ἐπὶ τῶν διῃρημένων σωματικῶς, ὅταν μὴ ᾖ σχίσμα διανοίας, τὸ εἷς καὶ τὸ ἓν κεῖται ἐν τῇ γραφῇ, πολλῷ πλέον ἐπὶ τῶν ἀΰλων καὶ τῶν ἀσωμάτων. Ἢ τοίνυν δὸς ἐκεῖ σχίσματα, ἵνα εἴ πωμεν τρεῖς θεοὺς, τοῦ μὲν τόδε θέλοντος, τοῦ δὲ τόδε· ἢ, εἰ οὐκ ἔνι σχίσμα, εἷς Θεὸς Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα, ὡς εἷς ἄνθρωπος οἱ ἐν Χριστῷ κατηρτισμένοι, καθὼς γέγραπται. Ἀνόμοιος. Οὐκ ἔστιν οὖν διαφορὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος; Ὀρθ. Ἐν τῇ φύσει οὔ·ἐν τῷ θελήματι οὔ· ἐν τῷ γεννᾷν καὶ γεννᾶσθαι, καὶ ἐκπέμπειν καὶ ἐκπορεύεσθαι, ναί. Ἀνόμ. Τί ἐστι γεννᾷν καὶ γεννᾶσθαι, καὶ ἐκπέμπειν καὶ ἐκ πορεύεσθαι; Ὀρθ. Ὅτι ὁ μὲν Πατὴρ γεννᾷ, τουτέστιν ἐγέννησεν· ὁ δὲ Υἱὸς γεννᾶται, τουτέστι γεγέννηται· καὶ ὅτι αὐτὸς ὁ Πατὴρ ἐκπέμπει τὸ Πνεῦμα τουτέστιν ἐξέπεμψε. Καὶ τὸ Πνεῦμα ἐκπορεύεται, τουτέστιν, ἐκ πεπόρευται, Ἀνόμ. Ἐκπορεύεται, εἶπε· μὴ γὰρ καὶ ἐκπεπόρευται; Ὀρθ. Καὶ περὶ τοῦ Υἱοῦ, «Γεννᾷ με,» εἴρηκε. «Πρὸ» γὰρ «πάντων βουνῶν γεννᾷ με,» εἶπεν. Ὥσπερ οὖν ἐπὶ τοῦ Υἱοῦ τὸ γεννᾷ με, Ἐγέννησε, νοεῖς, οὕτω καὶ ἐπὶ τοῦ Πνεύματος τὸ ἐκπορεύε ται, ἐκπεπόρευται, νόησον· ἔθος γάρ ἐστι γραφικόν· ὡς τὸ, «Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα,» τουτέστιν, Ὁ ποιήσας· καὶ τὸ, «Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς,» τουτέστι, θεμελιώσας. Ἀνόμ.","english":"But I say three, when there is division among them; but if, according to the holy Scriptures, they have been made complete in the same mind and in the same judgment, I say one new man, while the hypostases remain. Anomoean: But these things were said of men; but concerning God it is otherwise. Orthodox: If, in the case of those who are divided bodily, when there is no division of mind, the \"one\" and \"one\" are set down in Scripture, how much more in the case of the immaterial and incorporeal. Either, then, grant divisions there, so that we may speak of three gods, one willing this and another willing that; or, if there is no division, there is one God: Father, and Son, and Holy Spirit, as the one man are those who have been made complete in Christ, as it is written. Anomoean: Is there, then, no difference of Father, and Son, and Holy Spirit? Orthodox: In nature, no; in will, no; in begetting and being begotten, and in sending forth and proceeding, yes. Anomoean: What is begetting and being begotten, and sending forth and proceeding? Orthodox: That the Father begets, that is, has begotten; and the Son is begotten, that is, has been begotten; and that the Father himself sends forth the Spirit, that is, has sent him forth. And the Spirit proceeds, that is, has proceeded. Anomoean: He said \"proceeds\"; for has he not also proceeded? Orthodox: And concerning the Son it is said, \"He begets me.\" For \"before all the hills he begets me,\" he said. Just as, then, in the case of the Son, you understand \"he begets me\" as \"he has begotten,\" so also in the case of the Spirit, understand \"proceeds\" as \"has proceeded\"; for this is a scriptural custom: as \"Who makes his angels spirits,\" that is, \"Who has made\"; and \"Who founds the earth upon its firmness,\" that is, \"has founded.\" Anomoean:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Αὕτη ἐστὶν ἡ διαφορά; Ὀρθ. Αὕτη. Ἀνόμ. Τὴν δὲ φύσιν τὴν αὐτὴν λέγεις; Ὀρθ. Τὴν αὐτήν. Ἀνόμ. Καὶ πῶς δύναται ἡ αὐτὴ φύσις εἶναι, εἰ ὁ μὲν γεννᾷ, ὁ δὲ γεννᾶται; Ὀρθ. Τίθης δὲ ὅμως, ὅτι ὁ μὲν γεννᾷ, ὁ δὲ γεννᾶται; Ἀνόμ. Ναί; Ὀρθ. Εἰ ὁ μὲν γεννᾷ, ὁ δὲ γεννᾶται· ὁ γεννῶν ἐκ τῆς αὐτοῦ φύσεως γεννᾷ, καὶ ὁ γεννώμενος ἐκ τῆς τοῦ γεννῶν τος φύσεως γεννᾶται. Ἀνόμ. Μὴ γένοιτό μοι εἰπεῖν, ὅτι ἐκ τῆς φύσεως ἐγέννησεν ὁ Θεός! Ὀρθ. Οὐκοῦν οὐκ ἐγέννησεν. Ἀνόμ. Ἐγέννησε κτίσας; Ὀρθ. Πρῶτον αὐτὸν ἔκτισε, καὶ τότε ἐγέννησεν· ἢ πῶς; Φανερώτερόν μοι εἰπέ. Οὐ νοῶ γὰρ τί ἐστιν, ἐγέννησε κτίσας. Ἀνόμ. Τὸ γέννημα τοῦ Θεοῦ κτίσμα αὐτοῦ ἐστιν, ἐπειδὴ ἁπλοῦς ἐστι καὶ ἀσύνθετος· καὶ οὐκ ἄλλοις γεννᾷ, καὶ ἄλλοις κτίζει, ἀλλ' οἷς γεννᾷ, τού τοις καὶ κτίζει. Ὀρθ. Εἰ ἁπλοῦς ἐστι καὶ ἀσύνθετος, τί λέγεις, οἷς καὶ οἷς; Ἔνθα γὰρ τὸ, οἷς καὶ οἷς, ἐκεῖ πολλά. Εἰ δὲ ἀσύνθετος, οὐκ ἄρα πολλά. Ἀνόμοιος. Οὐκ ἔστιν οὖν ἁπλοῦς ὁ Θεός; Ὀρθ. Ἐγὼ δὲ καὶ ὑπὲρ τὸ ἁπλοῦν λέγω. Καὶ γὰρ ἄγγελος ἁπλοῦς ἐστι, καὶ ψυχὴ, καὶ τὸ φῶς· οὐ γὰρ ἐκ με ρῶν ἢ μελῶν σύγκειται. Ἀνόμ. Εἰ τοίνυν καὶ ὑπὲρ τὸ ἁπλοῦν ἐστιν, οἷς γεννᾷ καὶ κτίζει; Ὀρθ. Πάλιν λέγω, μὴ λέγε, οἷς γεννᾷ καὶ κτίζει· τὸ γὰρ ἁπλοῦν οἷς καὶ οἷς οὐκ ἔχει· πολλῷ δὲ πλείω τὸ ὑπὲρ ἁπλοῦν οἷς καὶ οἷς οὐκ ἔχει. Ἀνόμ. Ὡσαύτως οὖν γεννᾷ ὁ Θεὸς, καὶ","english":"Is this the difference? Orth.: This is it. Anom.: Do you say the nature is the same? Orth.: The same. Anom.: And how can the same nature be, if the one begets and the other is begotten? Orth.: Do you nevertheless maintain that the one begets and the other is begotten? Anom.: Yes. Orth.: If the one begets and the other is begotten, the one who begets begets from his own nature, and the one who is begotten is begotten from the nature of the one who begets. Anom.: May it not be mine to say that God begot from his nature! Orth.: Then he did not beget. Anom.: He begot by creating? Orth.: Did he first create him, and then beget him? Or how? Tell me more clearly, for I do not understand what \"he begot by creating\" is. Anom.: The offspring of God is his creature, since he is simple and incomposite; and he does not beget by some things and create by others, but by the same things by which he begets, by these he also creates. Orth.: If he is simple and incomposite, what do you mean by \"by some things and by some things\"? For where there is \"by some things and by some things,\" there are many. But if he is incomposite, then there are not many. Anom.: Is God then not simple? Orth.: But I say he is even beyond the simple. For an angel is simple, and a soul, and light; for it is not composed of parts or members. Anom.: If, then, he is even beyond the simple, does he beget and create by some things? Orth.: Again I say, do not say \"by some things he begets and creates\"; for the simple does not have \"by some things and by some things\"; and much more does that which is beyond the simple not have \"by some things and by some things.\" Anom.: In the same way, then, God begets and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ὡσαύτως κτίζει; Ὀρθ. Οὔ. Ἀνόμ. Οὐκοῦνσύνθετος; Ὀρθ. Μὴ γένοιτο! Ἀνόμ. Εἰ ἄλλοις γεννᾷ καὶ ἄλλοις κτίζει, σύνθετός ἐστιν; Ὀρθ. Οὐ λέγω, ἄλλοις γεννᾷ, καὶ ἄλλοις κτίζει, ἀλλὰ ἄλλως γεννᾷ, καὶ ἄλλως κτίζει. Ἀνόμ. Πῶς γεννᾷ, καὶ πῶς κτί ζει; Ὀρθ. Ὑποστάσει γεννᾷ, καὶ ἐντολῇ κτίζει. Ἡγὰρ ἐντολὴ, σύνδρομον ἔχουσα τὴν δύναμιν, παρ ίστησιν ὃ βούλεται ὁ ἐντειλάμενος· ὑποστάσει δὲ γεν νῶν, οὐκ ἀνέχεται ἐντολὴν, ἵνα μηδὲν μέσον ᾖ τοῦ γεννῶντος Πατρὸς καὶ τοῦ γεννωμένου Υἱοῦ. Ἀνόμ. Μὴ θέλων οὖν ἐγέννησεν; Ὀρθ. Ὁ γεννηθεὶς ζῶσατοῦ γεννήσαντός ἐστιν εἰκὼν, καὶ ὑπερβαίνει τὴν θέ λησιν ἡ εἰκὼν τῆς ὑποστάσεως. Πρῶτον γὰρ δεῖ νοεῖν τὴν εἰκόνα τῆς ὑποστάσεως, καὶ τότε τὸ θέλειν, ἢ μὴ θέλειν. Τῆς δὲ ὑποστάσεώς ἐστι γέννημα καὶ εἰκὼν ἀπαράλλακτος ὁ Υἱός· πρὸ τοῦ θελήματος νόει τὴν τῆς ὑποστάσεως εἰκόνα. Ἀνόμ. Τί ἐστιν; Ὑπερβαίνει τὴν θέλησιν ἡ εἰκών; Ὀρθ. Ὅτι τὴν οὐσίαν, καὶ ἄνευ τοῦ τόδε θέλειν, νοῆσαι δύνῃ· ἄνευ δὲ εἰκόνος οὐ δύ νῃ. Ἡ γὰρ θέλησις καὶ ἄρχεται καὶ παύεται· ἡ δὲ εἰκὼν τῆς οὐσίας οὔτ' ἄρχεται, οὔτε παύεται. Καὶ ἄλλως· Θέλων ἐστὶν ἀθάνατος, ἢ μὴ θέλων; Ἀνόμ. Θέλων. Ὀρθ. Πρὸ τοῦ οὖν θελήσει, οὐκ ἄρα ἀθάνατος. Ἀνόμ. Ἀϊδίως θέλει εἶναι ἀθάνατος; Ὀρθ. Καὶ ἀϊδίως Πατήρ. Ὡς γὰρ οὐ δύνῃ εἰπεῖν, ὅτι μὴ θέλων ἐστὶν ἀθάνατος, οὐδ' ὅτι μὴ θέλων Πατήρ· καὶ ὥσπερ οὐ προηγεῖται τῆς ἀθανασίας θέλημα, οὕτως οὐδὲ τοῦ Υἱοῦ· ἀλλ' ἀϊδίως ἐστὶν Υἱὸς ἐκ Πατρὸς θέλοντος γεγεννημένος, εἰκὼν τῆς ὑποστάσεως ἀπαράλλακτος. Ἀνόμοιος. Ποῦ γέγραπται, τῆς ὑποστάσεώς ἐστιν εἰκὼν ὁ Υἱός; Ὀρθ.","english":"Does he also create in the same way? Orth.: No. Anom.: Is he then composite? Orth.: God forbid! Anom.: If he begets by one means and creates by another, is he composite? Orth.: I do not say that he begets by one means and creates by another, but that he begets in one way and creates in another way. Anom.: How does he beget, and how does he create? Orth.: He begets by his hypostasis, and he creates by his command. For the command, having its power running alongside, brings about what the one who commanded wills; but begetting by hypostasis does not admit of a command, so that there may be nothing in between the begetting Father and the begotten Son. Anom.: Did he then beget unwillingly? Orth.: The one who was begotten is the living image of the one who begot him, and the image of the hypostasis surpasses the will. For one must first conceive the image of the hypostasis, and then the willing or not willing. The Son is the offspring and exact image of the hypostasis; before the will, conceive the image of the hypostasis. Anom.: What is this? The image surpasses the will? Orth.: Because you can conceive the essence even without its willing this or that; but without the image you cannot. For the will both begins and ceases; but the image of the essence neither begins nor ceases. And in another way: is he immortal willingly or unwillingly? Anom.: Willingly. Orth.: Before his willing, then, he is not immortal. Anom.: Does he will to be immortal eternally? Orth.: And he is Father eternally. For just as you cannot say that he is immortal unwillingly, nor that he is Father unwillingly; and just as no will precedes his immortality, so neither does any will precede the Son; but he is eternally Son, begotten from the willing Father, an exact image of the hypostasis. Anom.: Where is it written that the Son is the image of the hypostasis? Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Τὸν χαρακτῆρα τῆς ὑπο στάσεως οὐδὲν ἄλλο νοῶ ἢ εἰκόνα εἶναι τῆς ὑποστά σεως. Ἀνόμ. Ὁ γὰρ ἀνὴρ οὐ γέγραπται εἰκὼν καὶ δόξα Θεοῦ; Ὀρθ. Ἀλλ' οὐχὶ χαρακτὴρ τῆς ὑποστάσεως. Ἄλλο δέ ἐστιν εἰκόνα Θεοῦ εἶναι, καὶ ἄλλο χαρακτῆρα ὑποστάσεως αὐτοῦ. Τὸ γὰρ ἔργον τοῦ ἐργασαμένου τεχνίτου ἔχει τὴν εἰκόνα τῆς τέχνης, οὐχὶ δὲ τῆς ὑποστάσεως. Ἀνόμ. Τί λέγεις οὐκ οἶδα· σα φέστερον εἰπέ. Ὀρθ. Τοῦ τέκτονος τὸ βάθρον ἔχει τὴν εἰκόνα τῆς τέχνης· ἐὰν γὰρ ἴδω βάθρον, οἶδα, ὅτι ὑπὸ τέκτονος ἐγένετο· κἂν ἴδω πλοῖον, οἶδα, ὅτι ὑπὸ ναυπηγοῦ ἐστι τὸ ἔργον, τοῦ ἐργασαμένου εἰκὼν καὶ δόξα τῆς τέχνης· οὐ μὴν καὶ χαρακτὴρ τῆς ὑπο στάσεως. Οὐ γὰρ τὸν χαρακτῆρα τοῦ ἐργασαμένου ἔχει τὸ βάθρον ἢ τὸ πλοῖον· ὁ μὲν γάρ ἐστιν ἄνθρωπος τῇ ὑποστάσει, τὸ δὲ βάθρον ἢ τὸ πλοῖον οὔ. Οὕτω καὶ ὁ ἄνθρωπος τοῦ θεμένου αὐτὸν Θεοῦ εἰκὼν καὶ δόξα ἐστί. Καὶ γὰρ κατὰ τὸν ἅγιον Σολομῶνα· «Ἀνα λόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται καὶ δοξάζεται ἐκ τοῦ γεγονότος·» οὐ μὴν χαρακτήρ ἐστι τῆς ὑπο στάσεως τοῦ πεποιηκότος, ἀλλ' ἢ ἄρα τῆς ἐνεργείας. Ὁ δὲ Υἱὸς χαρακτὴρ ἐνυπόστατος. Λέγει γάρ· «Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα μου·» οὐδεὶς δὲ, ἑωρακὼς ἄνθρωπον, εἶδε τὸν Πατέρα. Ἀνόμ. Ποῦ γέγραπται, ὅτι χαρακτήρ ἐστι τῆς ὑποστάσεως ὁ Υἱός; Ὀρθ. Παρὰ τῷ ἀποστόλῳ Παύλῳ ἐν τῇ πρὸς Ἑβραίους. Ἀνόμ. Οὐκ ἐκκλησιάζεται; Ὀρθ. Ἀφ' οὗκατηγγέλη τὸ Εὐαγγέλιον Χριστοῦ, Παύλου εἶναι πεπίστευται ἡ ἐπιστολή· καὶ μετ' αὐτῆς εἰσιν ἐπιστο λαὶ ιδʹ αἱ πᾶσαι τοῦ Παύλου. Ἀνόμ. Ἀνέγνως, ὅτι ἐν μὲν πάσαις τὸ ὄνομα αὐτοῦ ἐμφέρεται, ἐν δὲ ταύτῃ οὔ; Ὀρθ.","english":"By \"impress of the subsistence\" I understand nothing other than an image of the subsistence. Anom.: For is not the man written to be an image and glory of God? Orth.: But not an impress of the subsistence. For it is one thing to be an image of God, and another to be an impress of his subsistence. For the work of the craftsman who made it has the image of the craft, but not of the subsistence. Anom.: I do not know what you are saying; speak more clearly. Orth.: The carpenter's bench has the image of the craft; for if I see a bench, I know that it was made by a carpenter; and if I see a ship, I know that the work is by a shipwright—an image and glory of the craft of the one who made it, yet not also an impress of the subsistence. For the bench or the ship does not have the impress of the one who made it; for he is a man in subsistence, but the bench or the ship is not. So also man is an image and glory of the God who established him. For according to the holy Solomon: \"By analogy their creator is contemplated and glorified from the thing that has come to be\"—yet he is not an impress of the subsistence of the one who made him, unless perhaps of his activity. But the Son is an impress, subsisting in himself. For he says: \"He who has seen me has seen my Father\"; but no one, having seen a man, has seen the Father. Anom.: Where is it written that the Son is the impress of the subsistence? Orth.: In the apostle Paul, in the letter to the Hebrews. Anom.: Is it not read in church? Orth.: Since the Gospel of Christ was proclaimed, the letter has been believed to be Paul's; and with it there are fourteen letters in all, all of Paul. Anom.: Have you read that in all of them his name is borne, but in this one not? Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ὅτι Ἑβραίοις ἔγραφεν· ἦσαν δὲ κατηχηθέντες περὶ αὐτοῦ, ὅτι ἀποστασίαν διδάσκει· καὶ ἵνα μὴ, σειριάσαντες αὐτοῦ τὸ ὄνομα, κλείσωσι τὴν ἀκοήν· διὰ τοῦτο ἀπὸ τῶν πατέρων ἤρξατο, λέγων· «Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἡμῶν ἐν τοῖς προφήταις, ἐπ' ἐσχάτου τῶν ἡμερῶν ἐλάλησεν ἡμῖν ἐν Υἱῷ.» Ὅτι δὲ αὐτοῦ ἐστιν ἡ ἐπιστολὴ, φανερόν ἐστι καὶ ἀπὸ τοῦ τέλους τῆς ἐπιστολῆς. Μέμνηται γὰρ καὶ Τιμοθέου, λέγων· «Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον ἀπολελυμένον, μεθ' οὗ, ἐὰν τάχιον ἔρχηται, ὄψομαι ὑμᾶς.» Ἀνόμοιος. Κἂν δῶμεν, ὅτι Παύλου ἐστὶν ἡ Ἐπιστολὴ, ἀλλὰ ὁ χαρακτὴρ τῆς ὑποστάσεως ἐν τῇ ὑποστάσει ἔχει τὸ εἶναι, οὐκ ἐν ἰδίᾳ ζωῇ; Ὀρθ. Ἀλλ' οὐ μόνον εἴρηται χαρακτὴρ ὑποστάσεως, ἀλλὰ καὶ Υἱὸς, ἵνα τὸ ἐνυπόστατον νοήσωμεν. Ἀπαύγασμα γὰρ εἴρηται,\n\nδιὰ τὸ συναϊδίως ἐξ αὐτοῦ εἶναι· χα ρακτὴρ διὰ τὴν ὁμοιότητα τῆς ὑποστάσεως· Υἱὸς διὰ τὸ ἐνυπόστατον. Ἀνόμ. Καὶ ἡμεῖς λέγομεν πάντα εἶναι ἐκ τοῦ Θεοῦ. Ὀρθ. Ἀλλὰ τὰ μὲν ἔστιν ἐκ τῆς ἐντολῆς αὐτοῦ δημιουργικῶς· ὁ δὲ Υἱὸς ἐκ τῆς ὑποστάσεως γεννητικῶς τὸ δὲ Πνεῦμα ἐκπορευτικῶς. Ἀνόμ. Καὶ τὸ Πνεῦμα ἐκ τῆς ὑποστάσεως λέγεις; Ὀρθ. Ἐπεὶ πόθεν; Ἀνόμ. Ποῦ γέγραπται, ὅτι τὰμὲν ἐκ τῆς ἐντολῆς, τὰ δὲ ἐκ τῆς ὑποστάσεως; Ὀρθ. Ὁ Δαβὶδ λέγει περὶ τῶν ἐκ τῆς ἐντολῆς· «Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις, αἰνεῖτε αὐτὸν, πάντες οἱ ἄγγελοι αὐτοῦ, αἰνεῖτε αὐτὸν, πᾶσαι αἱ δυνάμεις αὐτοῦ, αἰνεῖτε αὐ τὸν, ἥλιος καὶ σελήνη, αἰνεῖτε αὐτὸν, πάντα τὰ ἄστρα καὶ τὸ φῶς. Ὅτι αὐτὸς εἶπε, καὶ ἐγενήθησαν·","english":"Because he was writing to Hebrews; and they had been instructed about him, that he teaches apostasy; and so that they might not, having become angry at his name, shut their ears; for this reason he began from the fathers, saying: \"In many parts and in many ways, God, having spoken long ago to our fathers in the prophets, in the last days spoke to us in his Son.\" And that the letter is his is clear also from the end of the letter. For he mentions Timothy also, saying: \"Know our brother Timothy, who has been released, with whom, if he comes sooner, I will see you.\" Anom.: Even if we grant that the letter is Paul's, does not the impress of the subsistence have its being in the subsistence, not in its own life? Orth.: But it is not only called an impress of the subsistence, but also Son, so that we may understand it as enhypostatic. For it is called a radiance, because it is co-eternally from him; an impress, because of the likeness of the subsistence; Son, because of the enhypostatic. Anom.: We too say that all things are from God. Orth.: But some things are from his command by way of creation; the Son is from the subsistence by way of generation; and the Spirit by way of procession. Anom.: Do you also say that the Spirit is from the subsistence? Orth.: Since from where else? Anom.: Where is it written that some things are from the command, and others from the subsistence? Orth.: David says concerning those from the command: \"Praise the Lord from the heavens, praise him in the highest places, praise him, all his angels, praise him, all his powers, praise him, sun and moon, praise him, all the stars and the light. For he spoke, and they came to be;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.» Περὶ δὲ τῆς γεννήσεως τοῦ Υἱοῦ γέγραπται· «Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε·» καὶ περὶ τοῦ ἁγίου Πνεύματος, «Ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα·» καὶ ἐν ἄλλοις· «Πνεῦμα γὰρ παρ' ἐμοῦ ἐκπορεύεται·» καὶ ἐν ἄλλοις· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Ἀνόμ. Ἐκ γαστρὸς εἶπε καὶ στόματος, οὐκ ἐξ ὑποστάσεως. Ὀρθ. Ἐπὶ Θεοῦ ὅταν λέγωνται μέλη ἢ μέρη, ἀνθρωποπαθῶς μὲν λέγονται, θεοπρεπῶς δὲ νοοῦνται· εἰ δὲ μὴ, ποίαν γαστέρα σωματικὴν ἐπὶ Θεοῦ ἔχομεν νοῆσαι; Ἐγὼ, γαστέρα ἀκούων, τὸ γεννητικὸν τῆς φύσεως νοῶ, καὶ στόμα τὸ διδακτικόν· καὶ γὰρ καὶ ἐπὶ ἀνθρώπων ἔστιν ὅτε κέχρηται ἡ Γραφὴ ταύτῃ τῇ συνηθείᾳ, ὡς ὅταν λέγῃ· «Ἀπὸ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλά βομεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας ἐπὶ τῆς γῆς.» Καὶ ἐνταῦθα γὰρ οὐ γαστέρα ἡμῶν λέγει τὴν σωματικὴν, ἀλλὰ τὴν τῆς φύσεως γεννητικὴν δύναμιν. Ἀνόμοιος. Ποῦ γέγραπται ἐπὶ Θεοῦ φύσις; Ὀρθ. Παρὰ τῷ Ἀποστόλῳ· «Ἀλλὰ τότε μὲν, οὐκ εἰδότες Θεὸν, ἐδουλεύσατε τοῖς μὴ φύσει οὖσι θεοῖς· νῦν δὲ, γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ Θεοῦ,» φύσει δηλονότι. Καὶ ἐν ταῖς καθολικαῖς Ἐπιστολαῖς γέγραπται· «Δι' ὧν τὰ μέγιστα ἡμῖν καὶ τίμια ἐπαγγέλματα δεδώρηται, ἵνα γένησθε θείας κοινωνοὶ φύσεως.» Γινόμεθα δὲ θείας κοινωνοὶ φύσεως τῇ κοινωνίᾳ τοῦ ἁγίου Πνεύματος. Ἀνόμ. Οὐκοῦν καὶ τὸ Πνεῦμα θείας ἐστὶ φύσεως; Ὀρθ.","english":"He himself commanded, and they were created. And concerning the generation of the Son it is written: \"From the womb, before the morning star, I begot you\"; and concerning the Holy Spirit, \"In the last days I will pour out from my Spirit upon all flesh\"; and elsewhere: \"For the Spirit proceeds from me\"; and elsewhere: \"By the Word of the Lord the heavens were established, and by the Spirit of his mouth all their power.\" Unlawful: He said \"from the womb\" and \"from the mouth,\" not \"from substance.\" Orthodox: When members or parts are spoken of in relation to God, they are spoken in a human way but understood in a way befitting God; otherwise, what bodily womb are we to understand in relation to God? I, when I hear \"womb,\" understand the generative power of nature, and \"mouth\" the teaching power; for indeed in the case of human beings too Scripture sometimes uses this custom, as when it says: \"From fear of you, Lord, we conceived in the womb, and we brought forth the spirit of salvation upon the earth.\" For here too it does not speak of our bodily womb, but of the generative power of nature. Unlawful: Where is \"nature\" written in relation to God? Orthodox: In the Apostle: \"But then, indeed, not knowing God, you served those who by nature are not gods; but now, having known God, or rather having been known by God,\" by nature, clearly. And in the Catholic Epistles it is written: \"Through which the greatest and precious promises have been granted to us, so that you might become partakers of the divine nature.\" And we become partakers of the divine nature through the fellowship of the Holy Spirit. Unlawful: Therefore is the Spirit also of divine nature? Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Εἰ ἡμεῖς τῇ κοινωνίᾳ τοῦ ἁγίου Πνεύματος θείας ἐσμὲν φύ σεως, οὐχὶ τὸ Πνεῦμα τὸ παρεχόμενον ἡμῖν τὴν κοινωνίαν; Ἀνόμ. Καὶ τὸ Πνεῦμα οὖν λέγεις θείας εἶναι φύσεως; Ὀρθ. Οὐχ ἁπλῶς θείας εἶναι φύσεως, ἀλλὰ τῆς οὐσίας. Αὐτὸς γὰρ εἶπεν ὁ Πατήρ· «Ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα·» ὁ δὲ Υἱός· «Οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρός μου τὸ λαλοῦν ἐν ὑμῖν.» Καὶ ὁ Ἰὼβ θεῖον εἶπε τὸ Πνεῦμα, οὕτω λέγων· «Ζῇ Κύριος, ὃς οὕτω με κέκρικε, καὶ ὁ Παντοκράτωρ ὁ πικράνας μου τὴν ψυχήν· ἢ μὴν ἔτι τῆς πνοῆς μοι ἐνούσης, πνεῦμα δὲ θεῖον τὸ περιόν μοι ἐν ῥισὶ, μὴ λαλήσει τὸ στόμα μου ἄδικα.» Ὁρᾷς, πῶς τῆς ἁγίας Τριάδος μέμνηται· «Ζῇ Κύριος,» λέγων τὸν Υἱόν· καὶ, «Ὁ Παντοκράτωρ ὁ πικράνας μου τὴν ψυχὴν,» τὸν Πατέρα· «Πνεῦμα δὲ θεῖον τὸ περιόν μοι ἐν ῥισὶ,» τὸ Πνεῦμα τὸ ἅγιον. Χριστοῦ γάρ ἐστιν εὐωδία τὸ Πνεῦμα· καὶ ὥσπερ ἐκ τῆς εὐωδίας διὰ τῶν ῥινῶν τὸ μύρον γινώσκεται, οὕτως καὶ ἐκ τοῦ Πνεύματος Χριστός. «Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι ἁγίῳ.» Καὶ οἱ ἀπόστολοι Χριστοῦ εὐωδία ἦσαν, καὶ εἰσίν· ἐπειδὴ καὶ ναοὶ τοῦ Πνεύματός εἰσι. Λέγει γὰρ Παῦλος· «Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν. Δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν.» Ἀνόμοιος. Εἰ ἄλλως κτίζει ὁ Θεὸς, καὶ ἄλλως γεννᾷ, σύνθετός ἐστιν; Ὀρθ. Σύνθετος μὲν οὐκ ἔστι· μὴ γὰρ γένοιτό μοι εἰπεῖν! ὑποστάσει δὲ γεννᾷ, καὶ ἐντολῇ κτίζει.","english":"If we are by the communion of the Holy Spirit of divine nature, is not the Spirit who provides us that communion? Unorthodox: So you say that the Spirit also is of divine nature? Orthodox: Not simply of divine nature, but of the essence. For the Father himself said: \"In the last days I will pour out from my Spirit upon all flesh\"; and the Son: \"For it is not you who speak, but the Spirit of my Father who speaks in you.\" And Job called the Spirit divine, saying thus: \"As the Lord lives, who has judged me thus, and the Almighty who has embittered my soul: as long as breath remains in me, and a divine spirit is in my nostrils, my mouth shall not speak unjust things.\" Do you see how he mentions the Holy Trinity? \"As the Lord lives,\" he says, meaning the Son; and, \"the Almighty who has embittered my soul,\" the Father; \"and a divine spirit that remains in my nostrils,\" the Holy Spirit. For the Spirit is the fragrance of Christ; and just as by the fragrance through the nostrils the myrrh is known, so also Christ is known by the Spirit. \"For no one can say 'Jesus is Lord' except in the Holy Spirit.\" And the apostles were and are the fragrance of Christ, since they are also temples of the Spirit. For Paul says: \"Do you not know that your bodies are a temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? Glorify God therefore in your body.\" Unorthodox: If God creates in one way and begets in another, is he composite? Orthodox: He is not composite—may it never be said by me! But he begets by hypostasis, and creates by command.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Εἰ δὲ ὡς κτίζει, οὕτως καὶ γεννᾷ, τὸ κτίσμα αὐτοῦ γέννημα αὐτοῦ ἐστιν. Ἀνόμ. Καὶ πάνυ. Ὀρθ. Ἔκτισε δὲ τὸν κύνα· τόλμησον εἰπεῖν τὸν κύνα ἐκ γαστρὸς γεγεννῆσθαι, καὶ ἄλλο τι τῶν κτισμάτων. Ἐγὼ γὰρ λέγω,\n\nὅτι καὶ τὸν κύνα καὶ πάντα τὰ ἄλογα μετὰ καὶ πάσης τῆς ἄλλης κτίσεως ἔκτισεν ὁ Θεός· Εἰπὲ καὶ αὐτὸς, ὅτι καὶ ἐκ γαστρὸς αὐτὰ ἐγέννησεν, εἴπερ ὡσαύτως κτίζει καὶ γεννᾷ. Ἀνόμ. Ἄλλως οὖν κτίζει, καὶ ἄλλως γεννᾷ; Ὀρθ. Καὶ πάνυ. Ἀνόμ. Οὐκ ἔστιν ἀσύνθετος; Ὀρθ. Οὐκεἶπον, οὐκ ἔστιν ἀσύνθετος, ἀλλὰ καὶ ὑπὲρ τὸ ἀσυνθετόν ἐστιν· ἄλλως δὲ γεννᾷ καὶ ἄλλως κτίζει. Ἀνόμ. Πῶς οἷόν τε; Ὀρθ. Ὁ νοῦς ὁ ἐν ἡμῖν, ὁκατ' εἰκόνα τοῦ Θεοῦ γεγονὼς, οὐκ ἔστιν ἀσύνθετος; καὶ ἄλλως γεννᾷ λόγον, καὶ ἄλλως κτίζει, ἃ κτίζει. Ἀνόμ. Πῶς ἄλλως γεννᾷ καὶ ἄλλως κτίζει; καίτοιγε ὁ νοῦς οἷς κτίζει, καὶ γεννᾷ. Ὀρθ. Ψεῦδος· γεννᾷ γὰρ ἐξ αὑτοῦ λόγον, κτίζει δὲ ἐξ ὕλης οἰκίαν, πλοῖον, καὶ ὅσα τοιαῦτα. Ἀνόμ. Οὐκοῦν καὶ Θεὸς ἐξ ὕλης κτίζει; Ὀρθ. Τὰ μὲν ἐξ ὕλης, τὰ δὲ, μὴ ὄντα, ὑπεστήσατο. Ἀνόμ. Πῶς; Ὀρθ. Τὴν ὕλην καὶ τοὺς οὐρανοὺς καὶ τοὺς ἀγγέλους ἐξ οὐδενὸς ὑπεστήσατο. Ἀλλ' ἡ βούλησις, σύνδρομον ἔχουσα τὴν δύναμιν, ὑπεστήσατο ὅσα ἠθέλησε· τὰ δὲ θνητὰ ζῶα ἐκ τῆς ὕλης ἐποίησεν. Ἀνόμ. Τοῦτο δέχομαι. Ὀρθ. Τὸν δὲ Υἱὸν οὐχ ἁπλοῦν καὶ ἀσύνθετον λέγεις; Ἀνόμ. Ναί. Ὀρθ. Οὐκοῦν καὶ τοῦ Υἱοῦ τὸ κτίσμα γέννημα λέ γεις; Ἀνόμ. Οὔ. Ὀρθ. Εἰ διὰ τοῦτο τὸ κτίσμα τοῦ Πατρὸς, γέννημα λέγεις, ἐπειδὴ ἁπλοῦς ἐστι, καὶ τὸ γέννημα κτίσμα· ἔστι δὲ καὶ ὁ Υἱὸς ἁπλοῦς, καὶ αὐτοῦ τὸ κτίσμα ἐστὶ γέννημα·","english":"But if he creates as he begets, then his creature is his offspring. Unorthodox: Certainly. Orthodox: But he created the dog; dare to say that the dog was begotten from a womb, and any other of the creatures. For I say that God created both the dog and all irrational animals together with all the rest of creation. You too say that he begot them from a womb, if indeed he creates and begets in the same way. Unorthodox: Then he creates in one way and begets in another? Orthodox: Certainly. Unorthodox: Is he not simple? Orthodox: I did not say he is not simple, but he is even beyond the simple; and he begets in one way and creates in another. Unorthodox: How is that possible? Orthodox: Is the mind in us, which has been made according to the image of God, not simple? And it begets a word in one way, and creates in another way the things it creates. Unorthodox: How does it beget in one way and create in another? And yet the mind begets the very things it creates. Orthodox: False; for it begets a word from itself, but it creates a house from material, a ship, and all such things. Unorthodox: Then does God also create from material? Orthodox: Some things from material, but others he brought into being when they were not. Unorthodox: How? Orthodox: He brought into being material and the heavens and the angels from nothing. But his will, having power running alongside it, brought into being whatever he wished; but the mortal animals he made from material. Unorthodox: I accept this. Orthodox: But do you call the Son simple and not composite? Unorthodox: Yes. Orthodox: Then do you call the creature of the Son also an offspring? Unorthodox: No. Orthodox: If for this reason you call the creature of the Father an offspring, because he is simple, and the offspring a creature—but the Son also is simple, and his creature is an offspring—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"καὶ εὑρεθήσεται τοῦ μὲν Υἱοῦ πατὴρ ὁ Πατὴρ, τῆς δὲ κτίσεως πάππος. Ἀνόμ. Ἀλλὰ τοῦ μὲν Πατρὸς τὸ γέννημά ἐστι κτίσμα, τοῦ δὲ Υἱοῦ τὸ κτίσμα ἐστὶ κτίσμα. Ὀρθ. Ἐπειδὴ ἁπλοῦς ἐστιν ὁ Θεὸς, τὸ κτίσμα αὐτοῦ γέν νημα αὐτοῦ ἐστι, καὶ τὸ γέννημα κτίσμα· ἢ πῶς; Ἀνόμ. Πάνυ. Ὀρθ. Καὶ τοῦ Υἱοῦ ἄρα τὸ κτίσμα γέννημα, ἀσυνθέτου ὄντος· ἢ οὐκ ἄρα διὰ τὸ ἀσύνθετον τοῦ Πατρὸς τὸ γέννημα κτίσμα, ἢ τὸ κτίσμα γέννημα, κἂν ᾖ ἀσύνθετος. Γέννημα δὲ τοῦ Πατρὸς ὁ Υἱός· οὐκ ἄρα κτίσμα. Ἀνόμ. Ὁ Πατὴρτοῦ Υἱοῦ αἴτιός ἐστι, τῆς δὲ κτίσεως ὁ Υἱός. Ὀρθ. Τῆς δὲ κτίσεως οὐκ ἔστιν αἴτιος καὶ ὁ Πατήρ; Ἀνόμ. Ἀλλὰ διὰ τοῦ Υἱοῦ. Ὀρθ. Τίθης δὲ ὅλως, ὅτι αἴτιός ἐστι καὶ τῆς κτίσεως; Ἀνόμ. Ναί. Πάντα γὰρ ἐκ τοῦ Θεοῦ. Ὀρθ. Εἰσὶν οὖν αὐτοῦ καὶ τὰ γεννή ματα πάντα, κύνες, κόρακες, γῦπες, καὶ πᾶσα ἡ κτίσις λογική τε καὶ ἄλογος. Ἀνόμ. Εἶπον, ὅτι διὰ τοῦ Υἱοῦ ἐκτίσθησαν· μόνος δὲ ὁ Υἱὸς ἄνευ μεσίτου γεγέννηται, τουτέστιν ἔκτισται. Ὀρθ. Ἐπειδὴ μόνος ἐκ μόνου, διὰ τοῦτο καὶ γέννημα λέγεις αὐτὸν καὶ κτίσμα; ἢ πῶς; Ἀνόμ. Ναί. Ὀρθ. Τὰ δὲ ἄλλα πάντα, ἐπειδὴ διὰ τοῦ Υἱοῦ ἐγένοντο, κτίσματά εἰσιν, οὐκ ἔτι δὲ καὶ γεννή ματα; Ἀνόμ. Οὕτως. Ὀρθ. Ἡ μεσιτεία τοίνυν τοῦ Υἱοῦ ἠλάττωσε τὴν τοῦ Πατρὸς ἐνέργειαν. Ἀνόμ. Διὰ τί; Ὀρθ. Ὅτι, μόνος μόνον γεννῶν, ὡσαύτωςκαὶ γεννᾷ καὶ κτίζει. Μεσιτεύοντος δὲ τοῦ Υἱοῦ, οὐκ ἔτι τὸ κτίσμα αὐτοῦ γέννημα αὐτοῦ ἐστι· καὶ, ὡς φαί νεται, ἐπὶ βλάβῃ τῶν ἀρχῶν καὶ τῶν ἐξουσιῶν, καὶ πάσης ὁμοῦ τῆς κτίσεως, ἐγεννήθη ὁ Υἱός. Ἀνόμ. Διὰ τί; Ὀρθ.","english":"And it will be found that the Father is the Father of the Son, but the grandfather of creation. Unorthodox: But the offspring of the Father is a creature, and the creature of the Son is a creature. Orthodox: Since God is simple, his creature is his offspring, and his offspring is a creature; or how? Unorthodox: Certainly. Orthodox: And so the creature of the Son is also an offspring, since he is simple; or else it is not because of the Father's simplicity that the offspring is a creature, or the creature an offspring, even if he is simple. But the Son is the offspring of the Father; therefore he is not a creature. Unorthodox: The Father is the cause of the Son, and the Son of creation. Orthodox: Is not the Father also the cause of creation? Unorthodox: But through the Son. Orthodox: Do you maintain at all that he is also the cause of creation? Unorthodox: Yes. For all things are from God. Orthodox: Then all his offspring are also his—dogs, crows, vultures, and all creation, rational and irrational. Unorthodox: I said that they were created through the Son; but the Son alone was begotten without a mediator, that is, was created. Orthodox: Since he alone is from the alone, is that why you call him both offspring and creature? Or how? Unorthodox: Yes. Orthodox: And all other things, since they came to be through the Son, are creatures, but are no longer also offspring? Unorthodox: So it is. Orthodox: Then the mediation of the Son diminished the Father's activity. Unorthodox: Why? Orthodox: Because, when he begets alone from the alone, he likewise both begets and creates. But when the Son mediates, his creature is no longer his offspring; and, as it appears, the Son was begotten to the harm of the principalities and the powers, and of all creation together. Unorthodox: Why? Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἔμελλε γὰρ ἅπαντα τὰ κτίσματαγεννήματα αὐτοῦ εἶναι, εἰ μὴ ἐγεννήθη ὁ Υἱός. Ἀνόμ. Οὐ διὰ τοῦ Υἱοῦ οὖν ἐκτίσθημεν· Ὀρθ. Καὶ πάνυ. Ἀλλ'ἡμεῖς μὲν διὰ τοῦ Υἱοῦ ἐκτίσθημεν, ὁ δὲ Υἱὸς ἐκ τοῦ Θεοῦ γεγέννηται, καὶ οὐκ ἔκτισται. Ἀνόμ. Αὐτὸς λέγει· «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ.» Ὀρθ. Καὶ αὐτὸς λέγει· «Ὤρυξαν χεῖράς μου καὶ πόδας μου, καὶ διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.» Ἀνόμ. Τί ὅμοιον, «ἔκτισέ με,» καὶ, «ὤρυξαν χεῖράς μου καὶ πόδας;» Ὀρθ. Ὥσπερ τὸ μέλλον γίνεσθαι ἐπὶ τοῦ σταυροῦ, ὡς ἤδη γεγονὸς ἔλεγεν· οὕτως τὸ μέλλον ἐπὶ τῆς σαρκώσεως, ὡς ἤδη γεγονὸς ἔλεγεν. Ἀμέλει γοῦν οὐκ εἶπε· Κύριος ἔκτισέ με πρὸ ἀρχῆς ὁδοῦ· ἀλλ' ἐπειδὴ ἀπολλυμένη ἦν ἡ ὁδὸς τῶν ἄλλων, ἔμελλε δὲ ἡμῖν γίνεσθαι ὁδὸς πρόσφατος καὶ ζῶσα, διὰ τοῦτο λέγει· «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.» Ἀνόμ. «Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με,» λέγει, «πρὸ τοῦ τὴν γῆν ποιῆσαι.» Ὀρθ. Εἰπὲ καὶ σύ· «Τεσσαράκοντα ἔτη οὔπω ἔχεις,» καὶ πρὸ τοῦ αἰῶνος ἐθεμελιώθης; ἵν' ἀκούσῃς· «Ἀμὴν, ἀμὴν λέγω σοι, πρὸ τοῦ τοὺς αἰῶνας γενέσθαι, ἐγώ εἰμι.» Ἀνόμ. Καὶ ἦν αὐτοῦ ἡ σάρκωσις πρὸ τοῦ τοὺς αἰῶνας γενέσθαι; Ὀρθ. Τῇ προγνώσει καὶ αὐτὸ τὸ","english":"For all created things were going to be his offspring, if the Son had not been begotten. Unorthodox: Therefore we were not created through the Son. Orthodox: Indeed. But we were created through the Son, while the Son is begotten of God and is not created. Unorthodox: He himself says: \"The Lord created me as the beginning of his ways.\" Orthodox: And he himself says: \"They pierced my hands and my feet, and they divided my garments among themselves, and for my clothing they cast lots.\" Unorthodox: What resemblance is there between \"he created me\" and \"they pierced my hands and my feet\"? Orthodox: Just as he spoke of what was going to happen at the cross as though it had already happened, so too he spoke of what was going to happen at the incarnation as though it had already happened. At any rate, he did not say, \"The Lord created me before the beginning of the way,\" but since the way of others was perishing, and he was going to become for us a new and living way, for this reason he says: \"The Lord created me as the beginning of his ways for his works.\" Unorthodox: \"Before the age he founded me,\" he says, \"before he made the earth.\" Orthodox: You too say: \"You are not yet forty years old,\" and were you founded before the age? so that you may hear: \"Amen, amen, I say to you, before the ages came to be, I am.\" Unorthodox: And was his incarnation before the ages came to be? Orthodox: By foreknowledge, even this very","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"πά θος· ὥστε λέγειν αὐτόν· «Ὤρυξαν χεῖράς μου καὶ πόδας, καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος.» Ἀνόμ. Ἀλλ' οὐ πρὸ τοῦ αἰῶνος τοῦτο ἐλέχθη, ἀλλ' ἀπὸ τῶν χρόνων Δαβίδ. Ὀρθ. Καὶ ἀπὸ τῶν χρόνων τοῦ υἱοῦ Δαβὶδ, τουτέστι Σολομῶνος, τὸ, «Κύριος ἔκτισέ με,» εἴρη ται. Ἀνόμ. Ἀλλὰ, «Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με,» εἴρηται. Ὀρθ. «Πρὸ» γὰρ «τοῦ αἰῶνος τὸ μυστήριον τοῦτο ἀποκεκρυμμένον ἦν,» ὡς ὁ Παῦλος λέγει, «ὃ νῦν ἐφανερώθη τοῖς υἱοῖς τῶν ἀνθρώπων.» Καὶ ὅτι αὐτός ἐστι τὸ πρὸ τῶν αἰώνων θεμελιωθὲν, ἄκουε αὐτοῦ καὶ ἐν ἄλλοις λέγοντος· «Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστι Χριστὸς Ἰησοῦς,» τὸν λέγοντα· «Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με.» Χριστὸς δὲ Ἰησοῦς ἔκτοτε Θεὸς Λόγος κέκληται, ἐξ οὗ ὁ Λόγος σὰρξ ἐγένετο· καὶ ἐλέχθη παρὰ τοῦ ἀγγέλου· «Καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν.» Τὸ ἄρα, «Κύριος ἔκτισέ με,» καὶ, «Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με,» περὶ τῆς σαρκώ σεως αὐτοῦ εἴρηται, τοῦ ἀληθῶς πρὸ τῶν αἰώνων ἀποκεκρυμμένου μυστηρίου. Ἀνόμ. Καὶ πῶς δύναται γεννῆσαι ἐκ τῆς ὑπο στάσεως αὐτοῦ, καὶ μὴ παθεῖν; Ὀρθ. Τὸ, πῶς δύνα ται, μὴ ἐξέταζε· τὸ δὲ, ἐκ τῆς ὑποστάσεως, δέδεικται. Ἀνόμ. Πῶς δέδεικται; Ὀρθ. Ὅτι οὐκ ἔστι κτίσμα,δέδεικται. Τὸ δὲ μὴ ὂν κτίσμα, ἢ ἀγέννητόν ἐστιν, ἢ γεννητὸν, ἢ ἐκπορευτὸν ὡς ἐξ αἰτίου. Ἀγέννητος δὲ οὐκ ἔστιν, Υἱὸς ὢν γεννητός· ἄρα οὖν ἐκ τῆς ὑπο στάσεώς ἐστιν. Ἀνόμ. Καὶ πῶς δύναται εἶναι ἐκ τῆς ὑποστάσεως; Ὀρθ. Εἰ μὴ ἔστιν ἐκ τῆς ὑποστά σεως, ἢ κτίσμα ἐστὶν, ἢ ἀγέννητος· ἀγέννητος δὲ οὐκ ἔστιν, Υἱὸς ὤν·","english":"...passion; so that he says: \"They dug my hands and my feet, and they gave gall for my food, and they gave me vinegar to drink.\" Unorthodox: But this was not said before the age, but from the times of David. Orthodox: And from the times of the son of David, that is, Solomon, the words \"The Lord created me\" have been spoken. Unorthodox: But \"Before the age he founded me\" has been said. Orthodox: For \"before the age this mystery was hidden,\" as Paul says, \"which now has been revealed to the sons of men.\" And that he himself is the one founded before the ages, hear him also saying in other places: \"For no one can lay another foundation besides the one that is laid, which is Christ Jesus,\" who says: \"Before the age he founded me.\" And Christ Jesus from that time has been called God the Word, from when the Word became flesh; and it was said by the angel: \"You shall call his name Jesus.\" Therefore \"The Lord created me\" and \"Before the age he founded me\" have been said concerning his incarnation, of the mystery truly hidden before the ages. Unorthodox: And how can he beget from his own substance and not suffer? Orthodox: Do not examine the \"how can he\"; but the \"from his substance\" has been demonstrated. Unorthodox: How has it been demonstrated? Orthodox: That he is not a creature has been demonstrated. But that which is not a creature is either unbegotten, or begotten, or proceeding as from a cause. But he is not unbegotten, being a begotten Son; therefore he is from the substance. Unorthodox: And how can he be from the substance? Orthodox: If he is not from the substance, he is either a creature or unbegotten; but he is not unbegotten, being a Son...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":15,"ref":"p15","source":"κτίσμα οὐκ ἔστιν· οὐ γὰρ ἐνετείλατο, καὶ ἐγένετο· ἀλλὰ ἐκ γαστρὸς αὐτὸν ἐγέννησεν· ἐκ τῆς ὑποστάσεως ἄρα, καὶ οὐκ ἐξ οὐκ ὄντων ἐστὶ, καθ άπερ τὰ κατ' ἐντολὴν ὑπάρξαντα. Ἀνόμ. Πάλιν οὖν σύνθετον νομίζεις τὸν Θεὸν, γαστέρα λέγων. Ὀρθ Μὴ γένοιτο σύνθετον εἰπεῖν τὸν Θεόν! ἀλλὰ, καθὼς ἀνωτέρω εἶπον, τὴν γαστέρα, ἣν εἶπεν ἡ Γραφὴ, τοῦ Θεοῦ, ἐγὼ τὸ γεννητικὸν τῆς ὑποστάσεως νοῶ. Καὶ γὰρ καὶ ἐφ' ἡμῶν κέχρηται, ὡς προαποδέδεικται, ἡ Γραφὴ τῇ συνηθείᾳ ταύτῃ, λέγουσα· «Ἀπὸ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν Πνεῦμα σωτηρίας.» Ἐν γαστρὶ λέγων, οὐχὶ τὴν σωματικὴν, ἀλλ' ἐν αὐτῇ τῇ ὑποστάσει. Ἀνόμ. Παρ' ὀλίγον με πείθεις ὁμοουσιαστὴν γενέσθαι. Ὀρθ. Δώσοι σοὶ ὁ Θεὸς Χριστιανὸν γενέσθαι· ὅταν γὰρ ὁμολογήσῃς ὁμοούσιον τὸν Υἱὸν τῷ Πατρὶ, τότε Χριστιανὸς ἐγένου. Ἀνόμ. Ὁμοούσιον τί ἐστι; θέλω γὰρ καὶ τοῦτο μαθεῖν. Μὴ ὁ αὐτός ἐστιν ὁ Υἱὸς καὶ Πατήρ; Ὀρθ. Μὴ γένοιτο εἰπεῖν! Ἀνόμ. Τί οὖν ἐστιν; ἀληθῶς γὰρ θέλω μαθεῖν. Ὀρθ. Ὁμοούσιόν ἐστιν, ὃ τὸν αὐτὸν ἐπιδέχεται λόγον τῆς οὐσίας· οἷον ἄνθρωπος ἀνθρώπου οὐδὲν διαφέρει, καθὸ ἄνθρωπός ἐστιν· ἄγγελος ἀγγέλου οὐδὲν διαφέρει, ᾗ ἄγγελός ἐστιν· οὕτω καὶ Θεὸς Θεοῦ οὐδὲν διαφέρει, ᾗ Θεός ἐστιν. Ἀνόμ. Οὐδὲν οὖν διαφέρει ὁ Πατὴρ τοῦ Υἱοῦ; Ὀρθ. Ἐν τῷ Θεὸν καὶ Πατέρα εἶναι, οὔ· ἐν τῷ Πατέρα καὶ Υἱὸν εἶναι, ναί· ὅτι ὁ μὲν ἐγέννησεν, ὁ δὲ γεννᾶται· καὶ τοῦτό ἐστι τὸ ὁμοούσιον. Ἀνόμ. Ἐν οὐδενὶ οὖν ἄλλῳ διαφέρει ὁ Πατὴρ τοῦ Υἱοῦ; Καίτοι γέγραπται· «Τί με λέγεις ἀγαθὸν εἶναι; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός.» Ὀρθ.","english":"He is not a creature; for he did not command, and it came to be; but he begot him from the womb; therefore he is from the substance, and not from things that are not, just as things that came into existence by command. Unorthodox: So again you think God is composite, speaking of a womb. Orthodox: May it never be to say that God is composite! But, just as I said above, the womb that the Scripture mentioned, I understand as God's generative faculty of his substance. For Scripture has also used this customary expression in our case, as has been shown beforehand, saying: \"From your fear, Lord, we conceived in the womb, and we travailed, and we brought forth the spirit of salvation.\" In saying \"in the womb,\" it means not the bodily womb, but in the substance itself. Unorthodox: You almost persuade me to become a homoousian. Orthodox: May God grant you to become a Christian; for when you confess the Son to be homoousios with the Father, then you have become a Christian. Unorthodox: What is homoousios? For I want to learn this too. Is the Son the same as the Father? Orthodox: May it never be to say so! Unorthodox: What then is it? For I truly want to learn. Orthodox: Homoousios is that which admits the same definition of substance; for example, a man differs in nothing from a man, insofar as he is a man; an angel differs in nothing from an angel, insofar as he is an angel; so also God differs in nothing from God, insofar as he is God. Unorthodox: Then the Father differs in nothing from the Son? Orthodox: In being God and Father, no; in being Father and Son, yes; for the one begot, and the other is begotten; and this is what homoousios means. Unorthodox: Then the Father differs from the Son in nothing else? And yet it is written: \"Why do you call me good? No one is good except one, God.\" Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Οὐκ ἔστιν οὖν ἀγαθὸς ὁ Υἱός; Ἀνόμ. Αὐτὸς εἶπε· «Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός.» Ὀρθ. Ὁρᾷς, ὅτι καλῶς εἶπον, ὅταν ὁμολογήσῃς ὁμοούσιον τὸν Υἱὸν τῷ Πατρὶ, τότε Χριστια νὸς γίνῃ; Ἀνόμ. Ἐγὼ πιστεύω, ὅτι Χριστιανός εἰμι. Ὀρθ. Χριστιανὸς εἰ ἦς, οὐκ ἔλεγες, ὅτι ἀγαθὸς οὐκ ἔστιν ὁ Υἱός. Ἀνόμ. Οὐκ εἶπον, ὅτι ἀγαθὸς οὐκ ἔστιν, ἀλλ' ὅτι αὐτὸς εἶπεν· «Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός.» Ὀρθ. Καὶ διαφέρειν λέγεις τὸν Πατέρα ἐν τῇ ἀγαθότητι, τοῦ Υἱοῦ; Ἀνόμ. Αὐτὸς εἶπε· «Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός.» Ὀρθ. Οὐκ εἶπε· Μή με λέγε ἀγαθὸν, ἀλλὰ, «Τί με λέγεις ἀγαθόν;» Ἀνόμ. Καὶ τίς ἡ διαφορὰ τοῦ, Μή με λέγε ἀγαθὸν, καὶ τοῦ, Τί με λέγεις ἀγαθόν; Ὀρθ. Πολλή. Ἀνόμ. Ποία; Ὀρθ. Τὸ, Μή με λέγε ἀγαθὸν,ἄρνησίς ἐστιν ἀγαθότητος· τὸ δὲ, «Τί με λέγεις ἀγαθόν;» ἀντὶ τοῦ, Ἵνα τί με\n\nλέγεις ἀγαθὸν, μὴ ὁμολογῶν με Θεόν; ὡς τὸ, «Τί δέ με καλεῖτε, Κύριε, Κύριε, καὶ οὐ ποιεῖτε, ἃ λέγω;» Ἐπειδὴ ὡς ἀνθρώπῳ ψιλῷ αὐτῷ προσῆλθεν, ἁπλῶς διδάσκαλον ὀνομάζων, διὰ τοῦτο λέγει· «Τί με λέγεις ἀγαθὸν,» μὴ πιστεύων, ὅτι Θεός εἰμι; «Οὐδεὶς γὰρ ἀγαθὸς εἰ μὴ εἷς ὁ Θεός.» Ἀνόμ. Καὶ ἡμεῖς λέγομεν, ὅτι ἀγαθός ἐστιν, ἀλλ' οὐχ οὕτως ἀγαθὸς, ὡς ὁ Πατήρ. Ὀρθ. Καίτοι οὐκ εἴρηται, Οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Πατήρ· ἀλλ' «Οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός.» Πῶς δὲ καὶ διαφέρειν λέγεις τὴν ἀγαθότητα τοῦ Πατρὸς τῆς ἀγαθότητος τοῦ Υἱοῦ; Ἆρα μὴ μεμίχθαι πονηρίαν τῇ ἀγαθότητι τοῦ Υἱοῦ νομίζεις, καὶ διὰ τοῦτο διαφέρειν τὴν τοῦ Πατρὸς ἀγαθότητα; Ἀνόμ. Μὴ γένοιτο!","english":"Is the Son, then, not good? Unorthodox: He himself said, \"Why do you call me good? No one is good except one, God.\" Orthodox: You see that I spoke well—when you confess the Son to be consubstantial with the Father, then you become a Christian? Unorthodox: I believe that I am a Christian. Orthodox: If you were a Christian, you would not say that the Son is not good. Unorthodox: I did not say that he is not good, but that he himself said, \"No one is good except one, God.\" Orthodox: And do you say that the Father differs in goodness from the Son? Unorthodox: He himself said, \"Why do you call me good? No one is good except one, God.\" Orthodox: He did not say, \"Do not call me good,\" but \"Why do you call me good?\" Unorthodox: And what is the difference between \"Do not call me good\" and \"Why do you call me good?\" Orthodox: A great one. Unorthodox: What? Orthodox: \"Do not call me good\" is a denial of goodness; but \"Why do you call me good?\" is instead, \"For what reason do you call me good, not confessing me to be God?\"—as in, \"Why do you call me Lord, Lord, and not do what I say?\" Since they came to him as to a mere man, simply calling him teacher, for this reason he says, \"Why do you call me good,\" not believing that I am God? \"For no one is good except one, God.\" Unorthodox: We too say that he is good, but not good as the Father is. Orthodox: And yet it is not said, \"No one is good except one, the Father,\" but \"No one is good except one, God.\" And how do you say that the goodness of the Father differs from the goodness of the Son? Do you perhaps think that evil has been mixed with the goodness of the Son, and that for this reason the Father's goodness differs? Unorthodox: May it not be!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"οὐ λέγω μεμίχθαι πονηρίαν τῇ τοῦ Υἱοῦ ἀγαθότητι, ἀλλὰ τὴν τοῦ Πα τρὸς ἀγαθότητα διαφέρειν τῆς τοῦ Υἱοῦ. Ὀρθ. Ἀλλὰ ἀγαθότης ἀγαθότητος οὐδὲν διαφέρει, ᾗ ἀγαθότης ἐστίν. Ἀνόμ. Οὐ διαφέρει ἡ τοῦ Θεοῦ ἀγαθότης τῆς ἐν ἡμῖν ἀγαθότητος; Ὀρθ. Ἔστι γὰρ ἐν ἡμῖν ἀγαθότης ἄλλη τις παρ' αὐτὸν τὸν Θεόν. Ἀνόμ. Οἱ Ἰουδαῖοι οὖν καὶ Ἕλληνες τὸν Θεὸν ἐν ἑαυτοῖς ἔχουσιν; Ὀρθ. Ἀλλ' οὐδὲ ὁ ἁπλῶς λεγόμενος Χριστιανὸς ἐν ἑαυτῷ ἔχει τὸν Θεὸν, ἀλλ' ἐκεῖνος ἔχει ὁ ὑποπιάσας τὸ σῶμα καὶ δουλαγωγήσας, ὥστε δύνασθαι λέγειν· «Ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ.» Ὁ γὰρ τοιοῦτος ἀκούει παρὰ τοῦ Χριστοῦ· «Ὁ ἀγαθὸς ἄν θρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὰ ἀγαθά.» Ἀνόμ. Εἰ ἔστιν ἀγαθὸς ἄνθρωπος ὁ προ φέρων ἐκ τῆς καρδίας τὰ ἀγαθὰ, πῶς οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός; Ὀρθ. Ὅτι ὁ Θεὸς οὐ κατὰ μετοχὴν ἀγαθότητός ἐστιν ἀγαθὸς, ἀλλ' αὐτός ἐστιν ἀγαθότης· ὁ δὲ ἄνθρωπος μετοχῇ ἀγαθότητός ἐστιν ἀγαθός. Ἀνόμ. Καὶ οἱ ἄγγελοι οὐκ εἰσὶν ἀγαθοὶ τῇ φύσει; Ὀρθ. Τῇ φύσει, οὔ· μετοχῇ, ναί. Τὸ γὰρ ὂν τῇ φύσει ἀγαθὸν, ὅ ἐστι τῇ φύσει, οὐ τρέπε ται. Ἀνόμ. Οἷον τί; Ὀρθ. Ἄνθρωπος τῇ φύσει οὐτρέπεται· οὐ γὰρ γίνεται ἄλλο τι τῇ φύσει· τῇ δὲ προαιρέσει τρέπεται· τὸν γὰρ αὐτὸν ὄψει ποτὲ πονη ρὸν, ποτὲ ἀγαθόν· ὡς Παῦλον, ποτὲ μὲν διώκτην, ποτὲ δὲ εὐαγγελιστήν· καὶ τὸν αὐτὸν ποτὲ μαθητὴν, ποτὲ προδότην, ὡς τὸν Ἰούδαν· καὶ ἀγγέλους, ποτὲ μὲν πονηροὺς, ποτὲ δὲ ἀγαθούς. Ἀνόμ. Καὶ γὰρ οἱ ἄγγελοι ποτὲ πονηροὶ, καὶ ποτὲ ἀγαθοί; Ὀρθ. Ἡ Γραφὴ εἶπεν·","english":"I do not say that wickedness is mingled with the goodness of the Son, but that the goodness of the Father differs from that of the Son. Orthodox: But goodness differs in no way from goodness, insofar as it is goodness. Unorthodox: Does the goodness of God not differ from the goodness that is in us? Orthodox: For there is in us some other goodness besides God himself. Unorthodox: Do the Jews, then, and the Greeks have God in themselves? Orthodox: But not even the one who is simply called a Christian has God in himself, but that one has him who has buffeted his body and enslaved it, so as to be able to say, \"Since you seek proof of Christ who speaks in me.\" For such a person hears from Christ: \"The good man out of the good treasure of his heart brings forth good things.\" Unorthodox: If the man is good who brings forth good things from his heart, how is no one good except one, God? Orthodox: Because God is good not by participation in goodness, but he himself is goodness; whereas man is good by participation in goodness. Unorthodox: And are the angels not good by nature? Orthodox: By nature, no; by participation, yes. For that which is good by nature, which is what it is by nature, does not change. Unorthodox: For example, what? Orthodox: Man does not change by nature—for he does not become something else by nature—but he changes by choice; for you will see the same man sometimes wicked, sometimes good: like Paul, sometimes a persecutor, sometimes an evangelist; and the same man sometimes a disciple, sometimes a traitor, like Judas; and angels, sometimes wicked, sometimes good. Unorthodox: Are angels too, then, sometimes wicked and sometimes good? Orthodox: The Scripture has said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"«Εἰ γὰρ ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο.» Εἰ δὲ ἥμαρτον, δῆλον, ὅτι ἐξέπεσον τῆς ἀγαθότητος. Καὶ καθόλου πᾶσα ἡ ἀξία τοῦ Θεοῦ κτίσις μετοχῇ ἀγαθότητος λέγεται καὶ ἔστιν ἀγαθή· ὁ δὲ Θεὸς, φύσει ὢν ἀγαθὸς, αὐτός ἐστιν ἀγαθότης· διὸ καὶ οὐδεὶς ἀγαθὸς, εἰ μὴ εἶς ὁ Θεός. Ἀνόμ. Καὶ ὁ Υἱὸς οὖν οὕτως ἐστὶν ἀγαθὸς, ὡς ὁ Πατήρ; Ὀρθ. Καὶ πάνυ. Ἀνόμ. Καὶ πῶς δύναται λέγεσθαι «Οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεὸς,» Υἱὸς καὶ Πατὴρ εἰ Θεός; Ὀρθ. Εἷς Θεὸς Υἱὸς καὶ Πατὴρ, οὐ τῇ ὑποστάσει, ἀλλὰ τῷ αὐτῷ λόγῳ τῆς οὐσίας· ὡς πάντες ἄνθρωποι ἐν Χριστῷ εἷς, οὐ τῇ ὑποστάσει, ἀλλὰ τῷ λόγῳ τῆς οὐσίας καὶ ταῖς συμφωνίαις. Ἀνόμ. Ἄλλο γάρ ἐστιν οὐσία, καὶ ἄλλο ὑπόστασις; Ὀρθ. Ἄλλο καὶ ἄλλο, οὐχ ὡς πρᾶγμα. Ἀνόμ. Οὐκοῦν σύνθεσις, Ὀρθ. Ἄλλο καὶ ἄλλο, εἶπον· οὐχ ὡς πρᾶγμα ἄλλο καὶ ἄλλο, ἀλλ' ὡς ἄλλο τι σημαινούσης τῆς ὑποστάσεως, καὶ ἄλλο τι τῆς οὐσίας· ὡς ὁ κόκκος τοῦ σίτου λέγεται, καὶ ἔστι σπέρμα καὶ καρπὸς οὐχ ὡς πρᾶγμα ἄλλο καὶ ἄλλο· ἄλλο δέ τι σημαίνει τὸ σπέρμα, καὶ ἄλλο τι καρπός· ὅτι τὸ μὲν σπέρμα τοῦ μέλλοντος γεωργίου ἐστὶ σπέρμα· ὁ δὲ καρπὸς τοῦ παρελθόντος γεωργίου ἐστὶ καρπός. Ἀνόμ. Τί σημαίνει ἡ οὐσία, καὶ τί ἡ ὑπόστασις; Ὀρθ. Ἡ οὐσία τὴν κοινότητα σημαίνει· καὶ εἴ τί ἐστιν ἴδιον τῆς οὐσίας, τοῦτο κοινόν ἐστι τῶν ὑποστάσεων τῶν ὑπὸ τὴν οὐσίαν· ἡ δὲ ὑπόστασις ἰδιό τητα ἔχει, ἥτις οὐκ ἔστι κοινὴ τῶν τῆς αὐτῆς οὐσίας ὑποστάσεων, μετὰ τοῦ καὶ ἀριθμὸν ἐπιδέχεσθαι. Ἀνόμ. Ἡ γὰρ οὐσία οὐκ ἔχει ἰδιότητα; Ὀρθ. Οὔτε ἰδιότητα ἔχει, μὴ οὖσαν κοινὴν τῶν τῆς οὐσίας ὑπο στάσεων·","english":"For if God did not spare the angels who sinned. But if they sinned, it is clear that they fell away from goodness. And in general, every creation of God that is worthy is said to be and is good by participation in goodness; but God, being good by nature, is himself goodness; therefore also no one is good except one God. Unorthodox: Is the Son, then, good in the same way as the Father? Orthodox: Certainly. Unorthodox: And how can it be said, No one is good except one God, if the Son and the Father are God? Orthodox: The Son and the Father are one God, not in hypostasis, but in the same principle of essence; just as all human beings are one in Christ, not in hypostasis, but in the principle of essence and in their agreements. Unorthodox: For essence is one thing, and hypostasis another? Orthodox: One thing and another, not as a thing. Unorthodox: Then it is a composition. Orthodox: I said one thing and another, not as one thing and another thing, but as hypostasis signifying one thing and essence another; as the grain of wheat is called and is both seed and fruit, not as one thing and another thing; but the seed signifies one thing and the fruit another; because the seed is the seed of the field-work to come, and the fruit is the fruit of the field-work that has passed. Unorthodox: What does essence signify, and what does hypostasis? Orthodox: Essence signifies commonality; and if there is anything proper to the essence, this is common to the hypostases that are under the essence; but hypostasis has a property that is not common to the hypostases of the same essence, along with also admitting number. Unorthodox: Does essence, then, not have a property? Orthodox: It does not have a property that is not common to the hypostases of the essence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"οὔτε ἀριθμὸν πληθυντικὸν ἐπιδέχεται, μία οὖσα. Τὸ δὲ ἀριθμὸν πληθυντικὸν ἐπιδεχόμενον πάν τως ἰδιότητα ἔχει· καὶ τὸ ἔχον ἰδιότητα ἀριθμὸν ἐπι δέχεται. Αὐτὴ γὰρ ἡ ἰδιότης τὸν ἀριθμὸν εἰσάγει. Ἀνόμ. Οὐ νοῶ, ὃ λέγεις· εἰπὲ\n\nσαφέστερον. Ὀρθ. Λέγεις εἶναι τοῦ Πατρὸς τὴν οὐσίαν ἀθάνατον, καὶ ἄφθαρτον, καὶ ἀόρατον, καὶ δημιουργὸν, καὶ Θεόν; Ἀνόμ. Ναί. Ὀρθ. Καὶ τὸν Υἱὸν λέγεις ὁμοίως ἀθάνατον, καὶ ἄφθαρτον, καὶ ἀόρατον, καὶ δημιουργὸν, καὶ Θεόν; Ἀνόμ. Ναί. Ὀρθ. Ὥσπερ οὖν λέγεις τοῦ Πατρὸς τὴν οὐσίαν ἀθάνατον, ἄφθαρτον, ἀόρατον, δη μιουργὸν, οὕτω καὶ τοῦ Υἱοῦ λέγεις τὴν αὐτὴν οὐσίαν; Ἀνόμ. Ναί. Ὀρθ. Τὸν Υἱὸν οὐ λέγεις Πατέρα; Ἀνόμ. Οὔ. Ὀρθ. Οὐκ ἄρα τῆς οὐσίας ἐστὶν ἴδιον τὸ Πατὴρ, ἀλλὰ τῆς ὑποστάσεως. Ἀνόμ. Πῶς; Ὀρθ. Ὅτι τὰ μὲν τῆς οὐσίας ἴδια, ὁμοίως εἰσὶ κοινὰ τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος· τὸ δὲ Πατὴρ οὐ κοινόν· οὐκ ἄρα τῆς οὐσίας ἴδιον τὸ Πατὴρ, ἀλλὰ τῆς ὑποστάσεως. Εἰ δὲ ἄλλο τῆς ὑποστά σεως τὸ ἴδιον, καὶ ἄλλα τῆς οὐσίας ἰδιώματα, οὐ ταυτόν ἐστι σημαινόμενον οὐσία καὶ ὑπόστασις. Ἀνόμ. Οὐκ ἔστιν ἴδιον τοῦ Πατρὸς τὸ ἀγέννητον; Ὀρθ. Οὐκ ἔστιν. Ἀνόμ. Ἔστιν οὖν τῶν ὄντων ἄλλο τι ἀγέννητον; Ὀρθ. Ναί. Ἀνόμ. Τί; Ὀρθ. Γεννητόν ἐστι τὸ πατέρα ἔχον, καὶ ἀγέννητον τὸ μὴ πατέρα ἔχον; Ἀνόμ. Ναί. Ὀρθ. Τὸ Πνεῦμα τὸ ἅγιον Πατέρα ἔχει; Ἀνόμ. Οὔ. Ὀρθ. Οὐκοῦν καὶ αὐτὸ ἀγέννητον· οὐκ ἄρα ἴδιον τοῦ Πατρὸς τὸ ἀγέννητον. Ἀνόμ. Ἀλλ' ὁ Πατὴρ καὶ ἀγέννητός ἐστι καὶ ἀγένητος. Ὀρθ. Οὐδὲ τὸ ἀγένητον ἴδιόν ἐστι τοῦ Πατρὸς, ἀλλὰ κοινόν ἐστι Πα τρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ἀνόμ. Πῶς;","english":"Nor does it admit of a plural number, being one. But whatever admits of a plural number certainly has an individuality; and what has an individuality admits of a number. For individuality itself introduces number. Unorthodox: I do not understand what you are saying; tell me more clearly. Orthodox: Do you say that the essence of the Father is immortal, and incorruptible, and invisible, and creative, and God? Unorthodox: Yes. Orthodox: And do you say that the Son is likewise immortal, and incorruptible, and invisible, and creative, and God? Unorthodox: Yes. Orthodox: Just as you say that the essence of the Father is immortal, incorruptible, invisible, creative, so also do you say that the same essence is of the Son? Unorthodox: Yes. Orthodox: Do you not call the Son Father? Unorthodox: No. Orthodox: Therefore \"Father\" is not a property of the essence, but of the hypostasis. Unorthodox: How? Orthodox: Because the properties of the essence are alike common to the Father, and the Son, and the Holy Spirit; but \"Father\" is not common; therefore \"Father\" is not a property of the essence, but of the hypostasis. And if the property of the hypostasis is one thing, and the individual characteristics of the essence are other things, then essence and hypostasis do not signify the same thing. Unorthodox: Is not \"unbegotten\" a property of the Father? Orthodox: It is not. Unorthodox: Is there, then, anything else among existing things that is unbegotten? Orthodox: Yes. Unorthodox: What? Orthodox: That which has a father is begotten, and that which does not have a father is unbegotten? Unorthodox: Yes. Orthodox: Does the Holy Spirit have a Father? Unorthodox: No. Orthodox: Therefore it too is unbegotten; therefore \"unbegotten\" is not a property of the Father. Unorthodox: But the Father is both unbegotten and unoriginate. Orthodox: Neither is \"unoriginate\" a property of the Father, but it is common to the Father, and the Son, and the Holy Spirit. Unorthodox: How?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ὀρθ. Ἀγένητόν ἐστι τὸ γενεσιουργὸν μὴ ἔχον· ἢ πῶς; Ἀνόμ. Ναί. Ὀρθ. Τὸ δὲ γενεσιουργὸν ἔχον γενητόν ἐστιν. Οὔτε δὲ Υἱὸς γενεσιουργὸν ἔχει, οὔτε Πνεῦμα (δέδεικται γὰρ ἐκ γαστρὸς ὁ Υἱὸς, καὶ ἐκ στόματος τὸ Πνεῦμα). Οὐκ ἄρα ἴδιον τοῦ Πατρὸς τὸ ἀγένητον. Ἀνόμ. Τί οὖν ἄλλο ἴδιόν ἐστι τοῦ Πατρὸς εἰ μήτε τὸ ἀγέννητον ἴδιον αὐτοῦ ἐστι, μήτε τὸ ἀγένητον· Ὀρθ. Τοῦ Πατρὸς ἴδιον τὸ, Πατήρ· τοῦ Υἱοῦ ἴδιον τὸ, Υἱός· τοῦ Πνεύματος τοῦ ἁγίου, τὸ Πνεῦμα Θεοῦ ἅγιον εἶναι. Ἀνόμ. Ὁ γὰρ Πατὴρ οὐκ ἔστιπνεῦμα ἅγιον; Ὀρθ. Καὶ ὁ Πατὴρ πνεῦμα ἅγιόν ἐστιν, ἀλλ' οὐ Πνεῦμα Θεοῦ. Τῆς οὖν ὑποστάσεως τοῦ Πατρὸς ἴδιον τὸ, Πατήρ· οὐδαμῶς γὰρ ὁ Πατὴρ Υἱός· καὶ τῆς ὑποστάσεως τοῦ Υἱοῦ ἴδιον τὸ, Υἱός· οὐ δαμῶς γὰρ ὁ Υἱὸς Πατήρ· καὶ τῆς ὑποστάσεως τοῦ Πνεύματος τοῦ ἁγίου ἴδιον τὸ εἶναι Πνεῦμα Θεοῦ ἅγιον· οὐδαμῶς δὲ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἅγιον, Πατὴρ ἢ Υἱός. Ἡ δὲ οὐσία Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, κοινή· ὁμοίως γὰρ ἀθάνατος, ὁμοί ως ἄφθαρτος, ὁμοίως ἁγία, ὁμοίως ἀγαθή. Καὶ διὰ τοῦτο λέγομεν μίαν οὐσίαν, τρεῖς ὑποστάσεις. Ἀνόμ. Ποῦ γέγραπται, ὅτι τὸ Πνεῦμα, Θεοῦ λέγεται; Ὀρθ. Παῦλος ὁ ἀπόστολος λέγει· «Οὐδεὶς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ· οὕτως καὶ τὰ τοῦ Θεοῦ οὐ δεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ.» Ἀνόμ. Τὸ Πνεῦ μα τοῦ Θεοῦ λέγει αὐτὸν τὸν Θεόν. Ὀρθ. Ἀνάγνωθι τὸν Ἀπόστολον, ἵνα ἀκούσῃς λέγοντος οὕτως· «Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ τὸ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν·","english":"Orth. That which has no creative power is unbegotten; or how so? Unorth. Yes. Orth. But that which has creative power is begotten. Neither the Son nor the Spirit has creative power (for it has been shown that the Son is from the womb, and the Spirit from the mouth). Therefore the unbegotten is not proper to the Father. Unorth. What else, then, is proper to the Father, if neither the unbegotten nor the unbegotten is proper to him? Orth. Proper to the Father is \"Father\"; proper to the Son is \"Son\"; proper to the Holy Spirit is to be the Holy Spirit of God. Unorth. For is not the Father a holy spirit? Orth. The Father is also a holy spirit, but not the Spirit of God. Of the substance of the Father, then, the proper thing is \"Father\"; for in no way is the Father a Son. And of the substance of the Son the proper thing is \"Son\"; for in no way is the Son a Father. And of the substance of the Holy Spirit the proper thing is to be the Holy Spirit of God; but in no way is the Holy Spirit of God a Father or a Son. But the essence of the Father and of the Son and of the Holy Spirit is common; for alike immortal, alike incorruptible, alike holy, alike good. And for this reason we speak of one essence, three substances. Unorth. Where is it written that the Spirit is called God's? Orth. The apostle Paul says: \"For no one among men knows the things of a man except the spirit of the man that is in him; so also no one knows the things of God except the Spirit of God.\" Unorth. He calls the Spirit of God God himself. Orth. Read the Apostle, that you may hear him saying thus: \"What eye has not seen, and ear has not heard, and has not arisen in the heart of man, what God has prepared for those who love him;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ἡμῖν δὲ καὶ Θεὸς ἀπεκάλυψε διὰ τοῦ Πνεύματος αὐτοῦ· τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ. Τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνω, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ.» Ἀνόμ. Διὰ τί δὲ μὴ καὶ τρεῖς οὐσίας εἴπωμεν; Ὀρθ. Ὅτι ἀνάγκη τῷ ἀριθμῷ τὴν ἰδιότητα δοθῆναι· ἡ δὲ ἰδιότης ἑτερότης· ἡ δὲ ἑτερότης τῆς οὐσίας ἑτεροούσιον ποιεῖ· τὸ δὲ ἑτεροούσιον οὐχ ὁμοίως ἐστὶν ἀθάνατον, οὐχ ὁμοίως ἄφθαρτον, οὐχ ὁμοίως ἅγιον, οὐχ ὁμοίως ἄτρεπτον. Ὁμοίως δὲ Πατὴρ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα, ἀθάνατον, ἅγιον, ἄτρεπτον. Μία ἄρα οὐσία Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ὅταν δὲ λέγωμεν τρεῖς ὑποστάσεις Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, τὸ ἀληθὲς εἶναι λέγομεν τῶν ἰδιοτήτων τὴν διαφορὰν ἐν τῇ ὑποστάσει, οὐχὶ δὲ καὶ ἐν τῇ οὐσίᾳ. Ἀνόμ. Λέγεις δὲ ὅλως διαφορὰν ἐπὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος; Ὀρθ. Τὴν διαφορὰν ταύτην λέγω, τὸ τὸν Πατέρα μὴ εἶναι Υἱὸν, μηδὲ τὸν Υἱὸν Πατέρα μηδὲ τὸ Πνεῦμα τὸ ἅγιον Πα τέρα ἢ Υἱόν· ἵνα μὴ ὀνόματα ψιλὰ νομίσῃς","english":"But God has also revealed these things to us through his Spirit; for the Spirit searches all things, even the deep things of God. For who among men knows the things of a man, except the spirit of the man? So also no one has known the things of God, except the Spirit of God. Unorth. But why should we not also speak of three essences? Orth. Because with number, the distinctive property must be assigned; and the distinctive property is otherness; and otherness of essence makes that which is of a different essence; and that which is of a different essence is not similarly immortal, not similarly incorruptible, not similarly holy, not similarly immutable. But Father and Son and Holy Spirit are similarly immortal, holy, immutable. Therefore there is one essence of Father and Son and Holy Spirit. And when we speak of three hypostases of Father and Son and Holy Spirit, we speak the truth: the difference of the distinctive properties is in the hypostasis, and not also in the essence. Unorth. Do you then speak of a difference at all in the Father and the Son and the Holy Spirit? Orth. I speak of this difference: that the Father is not the Son, nor the Son the Father, nor is the Holy Spirit the Father or the Son; lest you suppose them to be mere names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ἀκούων Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, ἀλλ' ὑποστάσεις ἀληθῶς οὔσας καὶ ὑφεστώσας· ὅταν δὲ λέγωμεν μίαν οὐσίαν, ὅτι ὅπερ ἂν νοήσωμεν εἶναι τοῦ Πατρὸς τὴν οὐσίαν, τοῦτό ἐστιν ὁ Υἱὸς, τοῦτο καὶ τὸ τοῦ Πατρὸς αὐτοῦ Πνεῦμα· περὶ οὗ αὐτὸς ὁ Υἱὸς εἶπεν· «Οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.» Καὶ διὰ τοῦτο εἴρηται· «Οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός·» ἀγαθοῦ ὄντος τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, οὐ μετοχῇ ἀγαθότητος, ἀλλ' οὐσίας ταυτότητι. Ἀνόμ. Ἀγαθὸν γὰρ λέγεις καὶ τὸ Πνεῦμα; Ὀρθ. ῾προφήτης Δαβὶδ λέγει· «Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ.» Ἀνόμ. Καὶ ἄνθρωποι λέγονται ἀγαθοί. Ὀρθ. Ναὶ, ἀλλὰ μετοχῇ ἀγαθότητος. Ἀνόμ. Καὶ τὸ Πνεῦμα λέγω. Ὀρθ. Δύναται οὖν καὶ ἀποβαλεῖν τὴν ἀγαθότητα, ὡς ὁ Ἰούδας, καὶ ὡς ὁ διά βολος; Ἀνόμ. Ἐὰν θελήσῃ, ναί. Ὀρθ. Μή μοι εἴη κατέναντι Κυρίου ἀσεβῆσαι, ὥστε κἂν εἰς νοῦν τοῦτο λαβεῖν! Ἀνόμ. Οὕτως οὖν ἀγαθὸν λέγεις τὸ Πνεῦμα, ὡς τὸν Πατέρα καὶ τὸν Υἱόν; Ὀρθ. Καὶ πάνυ· καὶ γὰρ αὐτὸ οὐ μετοχῇ ἀγαθότητος ἀγαθόν ἐστιν, ἀλλ' αὐτοαγαθὸν, ἤγουν ἀγαθότης, ἐστίν. Ἀμέλει Ματθαῖος μὲν ὁ εὐαγγελιστὴς λέγει εἰρηκέναι τὸν Κύριον· «Εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴ δατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ οὐράνιος δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν;» ὁ δὲ Λουκᾶς·","english":"when you hear \"Father, and Son, and Holy Spirit,\" but truly existing and subsisting hypostases; and when we say one essence, that whatever we conceive the essence of the Father to be, this the Son is, and this also is the Spirit of the Father himself; concerning whom the Son himself said: \"For it is not you who speak, but the Spirit of your Father who speaks in you.\" And for this reason it has been said: \"No one is good except one, God\" — the Father, the Son, and the Holy Spirit being good, not by participation in goodness, but by identity of essence. Unorthodox: Do you say that the Spirit also is good? Orthodox: The prophet David says: \"Your good Spirit will guide me in the right land.\" Unorthodox: And men are also called good. Orthodox: Yes, but by participation in goodness. Unorthodox: I say the same of the Spirit. Orthodox: Then can it also lose its goodness, like Judas, and like the devil? Unorthodox: If it wills, yes. Orthodox: May it not be for me to act impiously against the Lord, so as even to entertain this thought! Unorthodox: Do you then say that the Spirit is good, as the Father and the Son? Orthodox: Indeed, and very much so; for it is itself good not by participation in goodness, but is self-good, that is, goodness itself. In fact, Matthew the evangelist says that the Lord said: \"If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him?\" And Luke:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"«Εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὁ οὐράνιος δώ σει Πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν;» Ἀκούεις, εἰ ὦτα ἔχεις, ὅτι οἱ εὐαγγελισταὶ ταυτὸν γινώσκοντες εἶναι τὸ Πνεῦμα τῇ ἀγαθότητι, καὶ τὴν ἀγαθότητα τῷ Πνεύματι· ὁ μὲν «τὰ ἀγαθὰ» αὐτὸ τὸ Πνεῦμα εἶπεν, ὁ δὲ τὸ Πνεῦμα αὐτὰ «τὰ ἀγαθά.» Ἀνόμ. Οὐκοῦν καὶ Θεός ἐστι τὸ Πνεῦμα; Ὀρθ. Ἀντίθετον, οὔ. Ἀνόμ. Τί θέλει εἶναι ἀντίθετον; Ὀρθ. Τὸ ἀντιτεταγμένον τῷ θελήματι τοῦ Πατρός. Τὸ δὲ Πνεῦμα οὐκ ἀντιτέτακται, ἀλλ' ἐκ τῆς θεότη τός ἐστι· καὶ διὰ τοῦτο λέγομεν μίαν θεότητα Πα τρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ἀνόμ. Μία οὖν ὑπόστασις. Ὀρθ. Οὔ. Ἀνόμ. Εἰ μία ἐστὶ θεότης, μία καὶ ἔστιν ὑπόστασις. Ὀρθ. Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, ἐγίνωσκες, ὅτι θεότης τὸ «εἶναι» κοινὸν ταῖς ὑποστάσεσι σημαίνει, ὑπόστασις δὲ τὸ «εἶναι,» οὐσία δὲ «τὴν ταυτότητα.» Ὡς ἀνθρωπό της, τό τι εἶναι κοινόν· ὑπόστασις δὲ τὸ εἶναι· οὐσία δὲ ἡ ταυτότης· οὐ γὰρ πᾶσα ὑπόστασις θεότης, οὐδὲ πᾶσα ὑπόστασις ἀνθρωπότης. Εἰ δὲ οὐ πᾶσα ὑπόστασις ἀνθρωπότης, οὐδὲ πᾶσα ὑπόστασις θεό της, οὐκ ἄρα ταυτὸν σημαίνει ὑπόστασις θεότητι καὶ ἀνθρωπότητι. Ἀνόμ. Ἡ ἀνθρωπότης οὐχ ὑφέστηκεν; Ὀρθ. Ναὶ, ἐν ἀτόμοις θεωρουμένη. Ἀνόμ. Οὐκοῦν καὶ ὑπόστασίς ἐστιν. Ὀρθ. Εἶπον, ἐν ἀτόμοις θεωρουμένη. Ἀνόμ. Τί ἐστιν ἄτομον, καὶ τί ἐστιν ἀνθρωπότης; Ὀρθ. Ἄτομόν ἐστιν, ἡ καθ' ἕκαστον ἡμῶν ὑπόστασις· ἀνθρωπότης δὲ ἡ τῆς οὐσίας κοινότης. Ἀνόμ. Καὶ τίς ἡ διαφορὰ κοινότητος καὶ ὑποστάσεως; Ὀρθ. Ὅτι ἡ μὲν σὴ ὑπόστασις οὐκ ἔστι πάντων ἀνθρώπων·","english":"If you, then, being evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him?\" You hear, if you have ears, that the evangelists, knowing the Spirit to be the same as goodness, and goodness the same as the Spirit—the one called the Spirit itself \"good things,\" and the other called the Spirit itself \"good things.\" Unorthodox: Therefore is the Spirit also God? Orthodox: Not as a contrary, no. Unorthodox: What do you mean by \"contrary\"? Orthodox: That which is set in opposition to the will of the Father. But the Spirit is not set in opposition, but is of the Godhead; and for this reason we say one Godhead of Father, and Son, and Holy Spirit. Unorthodox: One hypostasis, then. Orthodox: No. Unorthodox: If the Godhead is one, then the hypostasis is also one. Orthodox: If you knew the gift of God, you would know that \"Godhead\" signifies the \"being\" common to the hypostases, while \"hypostasis\" signifies the \"being,\" and \"essence\" signifies \"the sameness.\" As in the case of humanity, the \"what it is to be\" is common; hypostasis is the being; essence is the sameness; for not every hypostasis is Godhead, nor is every hypostasis humanity. But if not every hypostasis is humanity, neither is every hypostasis Godhead; therefore hypostasis does not signify the same as Godhead and humanity. Unorthodox: Has humanity not subsisted? Orthodox: Yes, being contemplated in individuals. Unorthodox: Therefore it is also a hypostasis. Orthodox: I said, being contemplated in individuals. Unorthodox: What is an individual, and what is humanity? Orthodox: An individual is the hypostasis of each one of us; humanity is the commonness of the essence. Unorthodox: And what is the difference between commonness and hypostasis? Orthodox: That your hypostasis is not that of all men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ἡ δὲ ἀνθρωπότης κοινὴ πάν των ἀνθρώπων. Ἀνόμ. Ἡ ἐμὴ ὑπόστασις οὐκ ἔστιν ἄλλο ἢ ἀνθρωπότης; Ὀρθ. Οὔ. Ἀνόμ. Πῶς οὖν; Ὀρθ. Ὅτι ἡ μὲν ἀνθρωπότης κοινὴ πάντων ἀνθρώπων, ἡ δὲ ὑπόστασις ἡ ἰδιότης ἑκάστου. Ἀνόμ. Ἡ ὑπόστασις τοῦ Πατρὸς οὐκ ἔστι θεότης; Ὀρθ. Ναί. Ἀλλ' ἡ θεότης τό τι εἶναι σημαίνει, ἡ δὲ ὑπόστασις τὸ εἶναι. Ἀνόμ. Καὶ ἡ ὑπόστα σις τοῦ Υἱοῦ οὐκ ἔστι θεότης; Ὀρθ. Ναί. Ἀνόμ. Δύο οὖν θεότητες. Ὀρθ. Οὔ. Ἀνόμ. Πῶς οὖν; Ὀρθ. Οὐ γὰρ ἄλλη καὶ ἄλλη θεότης ἐστίν. Ἀνόμ. Ἄλληκαὶ ἄλλη ὑπόστασίς ἐστιν. Ὀρθ. Ἀλλ' οὐχὶ τὸ αὐτὸ σημαίνειν εἶπον θεότητα καὶ ὑπόστασιν· ἡ γὰρ ὑπόστασις τὸ εἶναι, ἡ δὲ θεότης τό τι εἶναι· ὡς γὰρ οὐκ εἰσὶ δύο ἀνθρωπότητες Πέτρου καὶ Παύλου, οὐδὲ δύο θεότητες Πατρὸς καὶ Υἱοῦ. Ἀνόμ. Οὐκοῦν οὐχὶ ἡ ὑπόστασις τοῦ Πατρός; Ὀρθ. Ἡ μὲν ὑπόστασις τοῦ Πατρὸς καὶ θεότης, καὶ ἡ ὑπόστασις τοῦ Υἱοῦ καὶ θεότης· οὐχὶ δὲ, ἐπειδὴ δύο ὑποστάσεις εἰσὶ, δύο καὶ θεότητες. Ἀνόμ. Πῶς οὐχί; Ὀρθ. Ὅτι καὶ ἀθανασία ὑπόστασις τοῦ Πατρὸς, καὶ","english":"But humanity is common to all men. Unorthodox: Is my hypostasis not other than humanity? Orthodox: No. Unorthodox: How then? Orthodox: Because humanity is common to all men, but the hypostasis is the particularity of each. Unorthodox: Is the hypostasis of the Father not divinity? Orthodox: Yes. But divinity signifies what something is, while hypostasis signifies that it is. Unorthodox: And is the hypostasis of the Son not divinity? Orthodox: Yes. Unorthodox: Two divinities, then. Orthodox: No. Unorthodox: How then? Orthodox: For it is not one divinity and another. Unorthodox: It is one hypostasis and another. Orthodox: But I did not say that divinity and hypostasis signify the same thing; for hypostasis signifies that it is, while divinity signifies what it is; just as there are not two humanities of Peter and Paul, neither are there two divinities of the Father and the Son. Unorthodox: Therefore is it not the hypostasis of the Father? Orthodox: The hypostasis of the Father is also divinity, and the hypostasis of the Son is also divinity; but it is not the case that, because there are two hypostases, there are also two divinities. Unorthodox: How not? Orthodox: Because immortality is also a hypostasis of the Father, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἀθανασία ὑπόστασις τοῦ Υἱοῦ, καὶ οὐ δύο ἀθανασίαι. Ἀνόμ. Καὶ οὐκ εἰσὶ δύο ἀθανασίαι; Ὀρθ. Οὔ. Ἀνόμ. Πῶς; Ὀρθ. Ὅτμὴ διάφορός ἐστιν ἀθανασία· ἀθανασία γὰρ ἀθανα σίας οὐδὲν διαφέρει, ᾗ ἀθανασία ἐστίν. Ἀνόμ. Εἴπερ ἀληθῶς ἄλλη ὑπόστασίς ἐστι Πατρὸς καὶ Υἱοῦ, πῶς οὐχὶ ἄλλη καὶ ἄλλη ἀθανασία; Ὀρθ. Ἄλλη καὶ ἄλλη ὑπόστασίς ἐστι Πατρὸς καὶ Υἱοῦ, ἀλλ' οὐχὶ ἄλλη καὶ ἄλλη ἀθανασία. Καὶ γὰρ καὶ ἡμεῖς ἄλλην καὶ ἄλλην ἔχομεν ὑπόστασιν, ἀλλ' οὐχὶ ἄλλην καὶ ἄλλην ἀνθρωπότητα. Καὶ ἡ ὑπόστασις Πέτρου ἄνθρωπός ἐστι, καὶ ἡ ὑπόστασις Παύλου ἄνθρωπός ἐστι· καὶ δύο εἰσὶν ὑποστάσεις, καὶ οὐ δύο ἀνθρωπότητες. Καὶ ἄλλην καὶ ἄλλην ὑπόστασιν ἔχομεν, οὐχὶ δὲ ἄλλην καὶ ἄλλην ἀθανασίαν, ἣν διὰ τοῦ ἑνὸς βαπτίσματος ἐλάβομεν. Εἰ γὰρ ἄλλη καὶ ἄλλη ἀθανα σία, ἄλλο καὶ ἄλλο βάπτισμα, καὶ ἄλλη καὶ ἄλλη πίστις, καὶ οὐκ ἔστιν «εἷς Κύριος, μία πίστις, ἓν βάπτισμα.» Ἀνόμ. Ἀλλὰ ἡ ἡμετέρα ὑπόστασις ἄλλη ἐστὶ παρὰ τὴν ἀθανασίαν καὶ τὸ βάπτισμα· ἄρα καὶ ἡ τοῦ Θεοῦ ὑπόστασις ἄλλη ἐστὶ παρὰ τὴν ἀθανασίαν. Ὀρθ. Οὔ. Ἀλλὰ αὐτὴ ἡ ὑπόστασις καὶ ἀθανασία ἐστί· καὶ οὐ μόνον ἀθανασία, ἀλλὰ καὶ ἀφθαρσία, καὶ δικαιοσύνη, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις, καὶ κυριότης, καὶ δύναμις. Καὶ οὐκ ἔστι κατὰ σύνθεσιν ταῦτα ὁ Θεὸς, ἀλλὰ κατὰ διαφόρους ἐπινοίας λεγόμε νος· ἀθανασία μὲν διὰ τὸ ἀτελεύτητον· ἀφθαρσία δὲ, διὰ τὸ ἄλυτον· δικαιοσύνη διὰ τὸ ἴσον· ἁγια σμὸς διὰ τὸ φυλάττειν ἀπὸ ἁμαρτίας· ἀπολύτρωσις διὰ τὸ σώζειν ἐκ φθορᾶς τὴν ζωὴν ἡμῶν· κυριότης, διὰ τὸ πάντων κρατεῖν· δύναμις, διὰ τὸ μηδὲν αὐτῷ ἀντικεῖσθαι.","english":"Immortality is the hypostasis of the Son, and there are not two immortalities. Unorthodox: Are there not two immortalities? Orthodox: No. Unorthodox: How so? Orthodox: Because immortality is not different; for one immortality differs in nothing from another immortality, insofar as it is immortality. Unorthodox: If truly the hypostasis of the Father and of the Son is one and another, how are there not also one and another immortality? Orthodox: The hypostasis of the Father and of the Son is one and another, but not one and another immortality. For we too have one and another hypostasis, but not one and another humanity. And the hypostasis of Peter is a man, and the hypostasis of Paul is a man; and there are two hypostases, and not two humanities. And we have one and another hypostasis, but not one and another immortality, which we received through the one baptism. For if there were one and another immortality, there would be one and another baptism, and one and another faith, and there would not be \"one Lord, one faith, one baptism.\" Unorthodox: But our hypostasis is other than immortality and baptism; therefore the hypostasis of God is also other than immortality. Orthodox: No. But the hypostasis itself is also immortality; and not only immortality, but also incorruptibility, and righteousness, and sanctification, and redemption, and lordship, and power. And God is not these things by composition, but is spoken of according to different conceptions: immortality, because of the endlessness; incorruptibility, because of the indissolubility; righteousness, because of the equality; sanctification, because of guarding from sin; redemption, because of saving our life from corruption; lordship, because of ruling over all things; power, because nothing is opposed to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ταῦτα δὲ πάντα καὶ περὶ τὴν ὑπόστα σιν τοῦ Υἱοῦ θεωρεῖται, ὁμοίως τῷ Πατρὶ, καὶ οὐ μεθεκτῶς· καὶ διὰ τοῦτο δύο μὲν ὑποστάσεις λέγο μεν Πατρὸς καὶ Υἱοῦ, μίαν δὲ θεότητα, δύναμιν, κυριότητα, καὶ ἀθανασίαν, καὶ ἀφθαρσίαν, καὶ ὅσα τοιαῦτα. Ἀνόμ. Οὐκοῦν καὶ ἀγεννησίαν μίαν λέγεις. Ὀρθ. Ἀγένητον μὲν λέγω καὶ τὸν Υἱὸν, οὐκ ἀγέννητον δέ. Ἀνόμ. Ἄλλο γάρ ἐστιν ἀγένητον, καὶ ἄλλο ἀγέννητον; Ὀρθ. Καὶ πάνυ. Ἀνόμ. Πῶς; Ὀρθ. Ὅτι τὸ μὲν γεννητόν ἐστι τὸ ἐκ τῆς ὑποστάσεως γεννώμενον, καὶ διὰ τοῦτο ἐκ γαστρὸς λεγόμε νον· τὸ δὲ γενητὸν τὸ ἐκ τῆς ἐξουσίας τοῦ γενεσιουρ γοῦ. «Πάντα γὰρ ὅσα ἠθέλησεν, ἐποίησεν.» Ἐποίησε δὲ πῶς; «Εἶπεν, καὶ ἐγενήθησαν· ἐνετείλατο, καὶ ἐκτίσθησαν.» Ἀνόμ. Οὐκ ἠρώτησα, τί ἐστι γεννητὸν, καὶ τί γενητόν· ἀλλ' εἰ ἄλλο ἐστὶ τὸ ἀγένητον, καὶ ἄλλο τὸ ἀγέννητον. Ὀρθ. Εἰ τὸ γεννητόν ἐστι τὸ ἐκ τῆς ὑποστάσεως καὶ ἐκ γαστρὸς, τὸ μὴ ὂν ἐκ γαστρὸς, ἤγουν ἐκ τῆς ὑποστάσεως, ἀγέννητόν ἐστι· καὶ εἰ τὸ γενητὸν ἐκ τῆς ἐξουσίας ἐστὶ κατ' ἐντολὴν, τὸ ἀγένητον τὸ μὴ κατ' ἐντολὴν ὑπάρχον, ἀλλ' ἢ ἀναίτιον ὂν, ἢ ἐκ τῆς ὑποστάσεως τοῦ ἀγεννήτου. Ἀνόμ. Δύο οὖν ἀγένητα λέγεις; Ὀρθ. Ἐγὼκαὶ Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα ἀγένητα λέγω, ἀλλ' οὐκ ἀπάτορα τρία, οὐδὲ ἀναίτια· ἀλλὰ τὸν μὲν Πατέρα, καὶ ἀπάτορα, καὶ ἀναίτιον, καὶ ἀγένητον. Καὶ γὰρ οὔτε Πατέρα ἔχει ὁ Πατὴρ, οὔτε γενεσιουργὸν, οὔτε αἴτιον τοῦ εἶναι ὡς ἐξ ὑποστά σεως. Ὁ δὲ Υἱὸς Πατέρα μὲν ἔχει, γενεσιουργὸν δὲ οὐκ ἔχει· οὐ γὰρ ἐγένετο, ἀλλ' ἐγεννήθη. Τὸ δὲ Πνεῦμα τὸ ἅγιον Πατέρα οὐκ ἔχει, οὐ γὰρ ἐγεννήθη·","english":"All these things are also contemplated in relation to the hypostasis of the Son, in the same way as in relation to the Father, and not by participation; and for this reason we speak of two hypostases, of the Father and of the Son, but of one divinity, power, lordship, and immortality, and incorruptibility, and all such things. Unorthodox: Then you also speak of one unbegottenness. Orthodox: I say that the Son is unbegotten, but not unbegotten. Unorthodox: Is unbegotten one thing and unbegotten another? Orthodox: Most certainly. Unorthodox: How so? Orthodox: Because the begotten is that which is begotten from the hypostasis, and for this reason is said to be from the womb; while the made is that which comes from the authority of the creator. \"For all things whatsoever he willed, he made.\" And how did he make them? \"He spoke, and they came to be; he commanded, and they were created.\" Unorthodox: I did not ask what the begotten is and what the made is, but whether unbegotten is one thing and unbegotten another. Orthodox: If the begotten is that which is from the hypostasis and from the womb, then that which is not from the womb, that is, from the hypostasis, is unbegotten; and if the made is that which is from authority by command, then the unbegotten is that which does not exist by command, but is either without cause or from the hypostasis of the unbegotten. Unorthodox: Do you then say that there are two unbegotten? Orthodox: I say that the Father, the Son, and the Holy Spirit are unbegotten, but not three without father, nor three without cause; but the Father is both without father and without cause and unbegotten. For the Father has neither a father, nor a creator, nor a cause of his being as from a hypostasis. The Son has a Father, but does not have a creator; for he was not made, but was begotten. The Holy Spirit does not have a Father, for he was not begotten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"γενεσιουργὸν οὐκ ἔχει, οὐ γὰρ ἐγένετο· αἴτιον δὲ ἔχει τὸν Θεὸν, οὗ Πνεῦμά ἐστι, παρ' οὗ καὶ ἐκπορεύεται. Ἀνόμ. Τὰ γὰρ ἄλλα πνεύματα οὐ παρ' αὐ τοῦ ἐκπορεύεται; Ὀρθ. Καὶ ἡμεῖς ἐκ τοῦ Θεοῦ ἐγεν νήθημεν· «Ὅσοι γὰρ αὐτὸν ἔλαβον,» γέγραπται, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν.» Ἀλλ' ὥσπερ ἡμεῖς, ἐκ Θεοῦ γεννηθέντες, οὐκ ἐκ γαστρὸς τῆς ὑποστάσεως ἐγεν νήθημεν, οὕτω καὶ τὰ ἐκπορευόμενα πνεύματα ἐκ τοῦ Θεοῦ, οὐκ ἐκ τοῦ στόματος τῆς ὑποστάσεως αὐ τοῦ εἰσι. Τὸ δὲ Πνεῦμα τὸ ἅγιον ἐκ τοῦ στόματος τῆς ὑποστάσεώς ἐστι Πνεῦμα· «Τῷ γὰρ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Καὶ ὁ Πατὴρ λέγει· «Ἰδοὺ ὁ Παῖς μου, ὁ ἀγαπητός μου, εἰς ὃν\n\nεὐδόκησεν ἡ ψυχή μου. Θήσω τὸ Πνεῦμά μου ἐπ' αὐτόν.» Ἀνόμ. Εἰ καὶ ὁ Υἱὸς ἐκ τῆς ὑποστάσεως, καὶ τὸ Πνεῦμα ἐκ τῆς ὑποστάσεως, εἰσὶν ἀδελφοί; Ὀρθ. Μὴ γένοιτο! οὐδεὶς τοῦτο λέγει. Πῶς γὰρ μονογενὴς ὁ Υἱὸς, εἰ δύο εἰσὶν ἀδελφοί· Ἀνόμ. Πῶς οὖν καὶ ὁ Υἱὸς ἐκ τῆς ὑποστάσεως καὶ τὸ Πνεῦμα, καὶ οὐ δύο ἀδελφοί; Ὀρθ. Διὰ τοῦτο ὁ Υἱὸς οὐ μόνον ἐκ τῆς ὑποστάσεως, ἀλλὰ καὶ ἐκ γαστρὸς εἴρηται· καὶ τὸ Πνεῦμα οὐ μόνον ἐκ τῆς ὑποστάσεως, ἀλλὰ καὶ Πνεῦμα στόματος εἴρηται· ἵνα ἡ διαφορὰ μὴ κατὰ τὸν ἐκ τῆς ὑποστάσεως λόγον γένηται, ἀλλὰ κατὰ τὸν ἐκ γαστρὸς καὶ στόματος. Ἀνόμ. Ἄλλο οὖν στόμα, καὶ ἄλλο γαστὴρ, καὶ ἄλλο ὑπόστασις, Ὀρθ. Οὐκ ἄλλο καὶ ἀλλὸ, ὡς πρᾶγμα, ὡς τριτώνυμόν τι. Ἀνόμ. Ἀλλ' ὡς τί; Ὀρθ.","english":"It has no originative principle, for it was not made; but it has God as its cause, whose Spirit it is, from whom also it proceeds. Unorthodox: Do not the other spirits also proceed from him? Orthodox: We too were begotten from God; for it is written, \"As many as received him, he gave them authority to become children of God, who were born not of bloods, nor of the will of the flesh, but of God.\" But just as we, having been begotten from God, were not begotten from the womb of his hypostasis, so also the spirits that proceed from God are not from the mouth of his hypostasis. But the Holy Spirit is Spirit from the mouth of the hypostasis; for \"by the word of the Lord the heavens were established, and by the Spirit of his mouth all their power.\" And the Father says: \"Behold my Servant, my beloved, in whom my soul has taken delight. I will put my Spirit upon him.\" Unorthodox: If both the Son is from the hypostasis and the Spirit is from the hypostasis, are they brothers? Orthodox: May it not be! No one says this. For how is the Son only-begotten, if there are two brothers? Unorthodox: How then is both the Son from the hypostasis and the Spirit, and not two brothers? Orthodox: For this reason the Son is said not only to be from the hypostasis, but also from the womb; and the Spirit is said not only to be from the hypostasis, but also Spirit of the mouth; so that the distinction may not be made according to the account of being from the hypostasis, but according to that of the womb and the mouth. Unorthodox: Is the mouth, then, one thing, and the womb another, and the hypostasis another? Orthodox: Not one thing and another, as a thing, as something with three names. Unorthodox: But as what? Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Ὡς ἄλλτι σημαινούσης τῆς ὑποστάσεως, καὶ ἄλλο τῆς γαστρὸς, καὶ ἄλλο τοῦ στόματος. Ἀνόμ. Τί σημαίνει ἡ ὑπόστασις, καὶ τί τὸ στόμα, καὶ τί ἡ γαστήρ; Ὀρθ. Ἡ ὑπόστασις τὸ εἶναι σημαίνει· ἡ γαστὴρ τὸ γεννη τικόν· τὸ στόμα τὸ διδακτικόν. Πῶς δὲ γεννᾷ τὸν Υἱὸν ὁ Θεὸς, οὐ πολυπραγμονῶ· καὶ πῶς ἐκπέμπει τὸ Πνεῦμα, ὁμοίως οὐ πολυπραγμονῶ· ἀλλὰ πιστεύω, ὅτι καὶ ὁ Υἱὸς γεννᾶται ἀῤῥήτως καὶ ἀπαθῶς, καὶ τὸ Πνεῦμα ἐκπορεύεται ἀῤῥήτως καὶ ἀπαθῶς. Ἀνόμ. Ἔνθα στόμα, καὶ γαστὴρ, καὶ ὑπόστασις, τί ἄλλο ἐστὶν ἢ σύνθεσιν εἰπεῖν; Ὀρθ. Σύνθεσιν οὐ ποιοῦσι τὰ ὀνόματα· οὐδὲ γὰρ πάντως ἐπὶ μελῶν λέγονται. Ἀνόμ. Τὸ στόμα οὐκ ἔστι στόμα; καὶ ἡ γαστὴρ οὐκ ἔστι γαστήρ; Ὀρθ. Οὐ πᾶν στόμα τὸ αὐτὸ στόμα, οὐδὲ πᾶσα γαστὴρ ἡ αὐτὴ γαστήρ· οὐδὲ γὰρ πᾶν στόμα ἐστὶ μέλος, οὐδὲ πᾶσα γαστὴρ πάντως ἐστὶ μέλος. Ἀνόμ. Καὶ πῶς δύναται στόμα μὴ εἶναι στό μα, καὶ γαστὴρ μὴ εἶναι γαστήρ; Ὀρθ. Ἡ Γραφὴ πολλαχοῦ στόμα μαχαίρας ὠνόμασε· καὶ οὐδεὶς οὕτω μέμηνεν, ὥστε λέγειν μέλος ἔχειν τὴν μάχαιραν, ὃ καλεῖται στόμα· ἀλλὰ αὐτὸ τὸ ἀναλωτικὸν τῆς μαχαίρας στόμα ὠνόμασε· καὶ, ἐκ ποίας δὲ γαστρὸς ἐκπορεύεται κρύσταλλος, εἰποῦσα, οὐ σωματικὴν γαστέρα ἐπιζητεῖ· καὶ πρόσωπον πυρὸς εἰποῦσα, οὐκ ἀνθρωποειδὲς λέγει τὸ πῦρ, καὶ τὸ μὲν αὐτοῦ μέλος εἶναι πρόσωπον, τὸ δὲ πῦρ· καὶ πρόσωπον γῆς εἰποῦσα, οὐκ ἀνθρωποειδῆ λέγει τὴν γῆν. Ἀνόμ. Ποῦ γὰρ εἴρηται πρόσωπον ἔχειν τὴν γῆν; Ὀρθ. «Ἔσται ὁ φεύγων, ὡς ὁ φεύγων ἀπὸ προσώπου πυρὸς,» παρὰ τῷ προφήτῃ γέγραπται. Καὶ ἐν τῇ Γενέσει ὁ Κάϊν λέγει·","english":"Since “substance” signifies one thing, “belly” another, and “mouth” another. Unorthodox: What does “substance” signify, and what “mouth,” and what “belly”? Orthodox: “Substance” signifies being; “belly” signifies the generative power; “mouth” signifies the teaching power. But how God begets the Son, I do not busy myself to inquire; and how he sends forth the Spirit, I likewise do not busy myself to inquire; but I believe that the Son is begotten ineffably and impassibly, and that the Spirit proceeds ineffably and impassibly. Unorthodox: Where there is a mouth, and a belly, and a substance, what else is this but to speak of composition? Orthodox: The names do not make a composition; for they are certainly not spoken of as members. Unorthodox: Is the mouth not a mouth? And is the belly not a belly? Orthodox: Not every mouth is the same mouth, nor is every belly the same belly; for not every mouth is a member, nor is every belly certainly a member. Unorthodox: And how can a mouth not be a mouth, and a belly not be a belly? Orthodox: Scripture has in many places named the mouth of a sword; and no one has been so mad as to say that the sword has a member which is called a mouth, but it called the consuming power of the sword a mouth; and when it says, “From what belly does the ice proceed?” it does not seek a bodily belly; and when it says “face of fire,” it does not say that the fire is human-shaped, and that one part of it is a member, a face, and the other part fire; and when it says “face of the earth,” it does not say that the earth is human-shaped. Unorthodox: For where is it said that the earth has a face? Orthodox: “He shall be as one who flees from the face of fire” is written in the prophet. And in Genesis Cain says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"«Εἰ ἐκβάλλῃς με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι.» Ἀνόμ. Ἀλλ' ὅταν ἐπὶ ζώων λέγηται ταῦτα τὰ ὀνόματα, μέλη σημαίνουσιν· ἐπὶ δὲ τῶν ἀναισθήτων καταχρηστικῶς. Ὀρθ. Οὐ δοκεῖ σοι ἡ ψυχὴ ζῶον εἶναι; Ἀνόμ. Καὶ πάνυ. Καὶ γὰρ καὶ ἄγγελος ζῶόν ἐστι, καὶ πάντα τὰ πνεύματα· διὰ γὰρ τοῦτο καὶ τὰ σεραφὶμ ζῶα λέγονται καὶ, «Ὁ Θεὸς, ἐν μέσῳ δύο ζώων γνωσθήσῃ,» γέγραπται. Ὀρθ. Ἐὰν οὖν λέγῃ ὁ Θεός· «Ἄνοιξον τὸ στόμα σου, καὶ πληρώσω αὐτὸ,» ποῖον λέγει στόμα; Ἐὰν δὲ ὁ Δαβὶδ ἐν τῷ ριηʹ ψαλμῷ· «Τὸ στόμα μου ἤνοιξα, εἵλκυσα Πνεῦμα, ὅτι τὰς ἐντολάς σου ᾑρετισάμην,» ποῖον λέγει στόμα; Ἐὰν δὲ λέγῃ ὁ Ἰώβ· «Ἀληθινὸν δὲ στόμα ἐμπλήσειγέλωτος,» ποῖον λέγει στόμα; Ποίῳ δὲ στόματι ἐβόα Μωσῆς ἀκούων· «Τί βοᾷς πρὸς μέ;» Τίς δὲ οὐκ οἶδεν, ὅτι καὶ σιωπώντων ἀκούει ὁ Θεὸς, στεναγμοῖς ἀλαλήτοις βοώντων; Ποίαν δὲ γαστέρα ὁ προφήτης λέγει· «Ἀπὸ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλά βομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτη ρίας ἐπὶ τῆς γῆς;» Ὥσπερ οὖν ἡ ψυχὴ καὶ γαστέρα ἔχειν λέγεται, καὶ στόμα, καὶ ὀφθαλμοὺς, καὶ ὦτα, καὶ πάντα τὰ ἄλλα μέλη τοῦ σώματος, καὶ οὐ σύγκειται ἐκ μελῶν· οὕτως, ὅταν ἀκούσῃς ἐπὶ Θεοῦ, τοῦ ἀληθῶς ἀσωμάτου, στόμα ἢ γαστέρα, μὴ σύνθεσιν νόει, ἀλλὰ γαστέρα τὸ γεννητικὸν, στόμα τὸ διδακτικὸν, ὀφθαλμοὺς τὸ κατανοητικὸν, ὦτα τὸ ἀκουστικόν. Καὶ διὰ τοῦτο ἐκ γαστρὸς εἴρηται ὁ Υἱὸς, ἐπειδὴ γεγέννηται· καὶ διὰ τοῦτο Πνεῦμα στόματος τὸ Πνεῦμα, ἐπειδὴ διδακτικόν. Καὶ ὥσπερ οὐ λέγεις γεννητὸν τὸ Πνεῦμα, ἵνα μὴ δύο υἱοὺς εἴπῃς·","english":"If you cast me out today from the face of the earth, I shall be hidden from your face.” Unorthodox: But when these names are said of living beings, they signify members; but in the case of senseless things, they are used figuratively. Orthodox: Does it not seem to you that the soul is a living being? Unorthodox: Yes, certainly. For an angel is also a living being, and all the spirits; for this reason the seraphim are also called living beings, and it is written, “God, you will be known in the midst of two living beings.” Orthodox: If, then, God says, “Open your mouth, and I will fill it,” what mouth does he mean? And if David in the 118th psalm says, “I opened my mouth, I drew in the Spirit, because I chose your commandments,” what mouth does he mean? And if Job says, “A true mouth will fill with laughter,” what mouth does he mean? And with what mouth did Moses cry out when he heard, “Why do you cry to me?” And who does not know that God also hears those who are silent, crying out with inexpressible groanings? And what belly does the prophet mean when he says, “From fear of you, Lord, we conceived in the belly, and we were in travail, and we gave birth to the spirit of salvation on the earth”? Just as, then, the soul is said to have a belly, and a mouth, and eyes, and ears, and all the other members of the body, and yet is not composed of members, so, when you hear of mouth or belly in the case of God, who is truly incorporeal, do not understand composition, but understand belly as the generative faculty, mouth as the teaching faculty, eyes as the perceiving faculty, ears as the hearing faculty. And for this reason the Son is said to be from the belly, because he has been begotten; and for this reason the Spirit of his mouth is the Spirit, because he is teaching. And just as you do not call the Spirit begotten, lest you speak of two sons—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"οὕτως μὴ λέγε αὐτὸ γενητὸν, ἵνα μὴ ἓν τῶν γενητῶν εἴπῃς, καὶ ἀναγκασθῇς καὶ δοῦλον εἰπεῖν διὰ τὸν εἰρηκότα Προφήτην,\n\nὅτι «Τὰ σύμπαντα δοῦλασά.» Ἀνόμ. Εἶπον καὶ ἐν ἀρχῇ τοῦ λόγου, παρ' ὀλίγον με πείθεις ὁμοουσιαστὴν γενέσθαι. Ὀρθ. Γένοιτό σε εἰπεῖν, Χριστιανὸν γενέσθαι! Γενόμενος γὰρ Χριστιανὸς, ἐπιγνώσῃ, ὅτι ὁμοούσιον δεῖ λέγειν ἀπὸ τῶν θείων Γραφῶν διδαχθείς. Ὅσα γὰρ ἴδιά εἰσι Θεοῦ, ταῦτα κοινὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ἀνόμ. Πῶς εἴρηται παρὰ τῷ ἁγίῳ Ἀποστόλῳ, ὅτι μόνῳ Θεῷ ἀδύνατόν ἐστι τὸ ψεύσασθαι; Ὀρθ. Τοῦτο δὲ ἐπὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος λεχθήσεται. Ὃ γάρ ἐστιν ἴδιον τῆς φύσεως, τοῦτο κοινὸν τῶν ὑποστάσεων. Ἀνόμ. Δύναται δὲ ψεύσασθαι τὰ σεραφίμ; Ὀρθ. Εἰ μὴ δύναται ψεύσασθαι, οὐκέτι μόνος ὁ Θεὸς ἀψευδής ἐστιν. Ἀνόμ. Οὐκ εἶπεν, ὅτι μόνῳ Θεῷ ἀδύνατον τὸ ψεύσασθαι, ἀλλ' ὅτι ἀδύνατον Θεῷ ψεύσασθαι. Ὀρθ. Πᾶν ὅ τι γενητόν ἐστιν, δύναται ψεύσασθαι· καὶ διὰ τοῦτο καὶ ὁ διάβολος, ἐν μέσῳ τῶν χερουβὶμ ὢν, ἐδυνήθη ψεύσασθαι. Καὶ τοῦτό ἐστι τῶν λογικῶν δυνάμεων ἡ τροπὴ, τὸ ψεύσασθαι. Θεὸς δὲ, ἄτρεπτος ὢν, καὶ ἀψευδής ἐστι· καὶ ὥσπερ μόνος ἄτρεπτός ἐστι, καὶ μόνος ἀθάνατος, καὶ μόνος ἀόρατος, καὶ μόνος ἄφθαρτος, οὕτως καὶ μόνος ἀψευδής· τοῦτο δὲ κοινόν ἐστι Πα τρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ἀνόμ. Πῶς οὖν εἴρηται περὶ τοῦ Πνεύματος, ὅτι οὐ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἀκούσει, λαλήσει, εἴπερ τῆς αὐτῆς ἐστι φύσεως; Ὀρθ. Τοῦτο γάρ ἐστιν, ὃ δείκνυσι καὶ αὐτὸ ἀψευδὲς εἶναι, καὶ τῆς αὐτῆς φύσεως ὄν. Ἀνόμ. Πῶς; Ὀρθ.","english":"Do not call it generated, lest you call it one of the generated things, and be compelled to call it a servant as well, because of what the Prophet said: “All things are your servants.” Unorthodox: I said at the beginning of my argument that you almost persuade me to become a homoousian. Orthodox: May it be granted you to say that you have become a Christian! For once you have become a Christian, you will recognize that one must say “homoousion,” having been taught from the divine Scriptures. For whatever is proper to God is common to the Father, the Son, and the Holy Spirit. Unorthodox: How is it said by the holy Apostle that it is impossible for God alone to lie? Orthodox: But this will be said of the Father, the Son, and the Holy Spirit. For what is proper to the nature is common to the hypostases. Unorthodox: Can the seraphim lie? Orthodox: If they cannot lie, then God is no longer the only one who is truthful. Unorthodox: He did not say that it is impossible for God alone to lie, but that it is impossible for God to lie. Orthodox: Everything that is generated can lie; and for this reason the devil too, being in the midst of the cherubim, was able to lie. And this is the changeableness of rational powers—to lie. But God, being immutable, is also truthful; and just as he alone is immutable, and alone immortal, and alone invisible, and alone incorruptible, so also he alone is truthful; and this is common to the Father, the Son, and the Holy Spirit. Unorthodox: How then is it said concerning the Spirit that he will not speak from himself, but whatever he hears he will speak, if indeed he is of the same nature? Orthodox: For this very thing shows that he too is truthful and is of the same nature. Unorthodox: How? Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ὅτι πᾶν τὸ γενητὸν, ἐὰν ᾖ λογικὸν, ὅτεθέλει, καὶ ἀφ' ἑαυτοῦ λαλεῖ, ἐπειδὴ καὶ ἴδιον ἔχει θέλημα, ὃ κατασιγάζει, ἵνα τὸ τοῦ Θεοῦ θέλημα εἴπῃ. Τὸ δὲ Πνεῦμα οὐχ οὕτως, ἀλλ' ὡς Πνεῦμα Θεοῦ, ταυτὸ θέλημα ἔχει τῷ Θεῷ· καὶ τοῦτό ἐστι τὸ, «Οὐ λαλήσει ἀφ' ἑαυτοῦ.» Καὶ γὰρ καὶ περὶ ἑαυτοῦ ὁ Υἱὸς εἶπεν, ὅτι «Ἀπ' ἐμαυτοῦ ποιῶ οὐδὲν, ἀλλὰ καθὼς ἐδίδαξέ με ὁ Πατὴρ, ταῦτα λαλῶ.» Ἆρα οὖν ὁ Λόγος ὁ τοῦ Θεοῦ, ἡ σοφία ἡ τοῦ Θεοῦ, οὐκ ᾔδει τί λαλήσει; Μὴ γένοιτο τοῦτο ἄνθρωπον Χριστιανὸν λογίσασθαι! ἀλλ' ἵνα γνῶμεν ἡμεῖς τὸ ταυτὸ τῆς φύσεως, καὶ τὸ ἀδιαίρετον τοῦ θελήματος, ταῦτα διδασκόμεθα· εἰ δὲ μὴ, Παῦλος μὲν λέγει· «Περὶ δὲ τῶν παρθένων ἐπι ταγὴν Κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεη μένος·» ὁ δὲ Υἱὸς ἐντολὴν λαμβάνει, τί εἴπῃ, καὶ τί λαλήσει, καὶ τὸ Πνεῦμα οὐ λαλεῖ ἀφ' ἑαυτοῦ. Ἀνόμ. Οὐκ ἔχει οὖν ἴδιον θέλημα τὸ Πνεῦμα. Ὀρθ. Ἐναντίον τοῦ Θεοῦ, μὴ γένοιτο! οὐδὲ ποτὲ γὰρ θέλει τὰ τοῦ Θεοῦ, ποτὲ δὲ τὰ ἑαυτοῦ· ἀλλ' εἴ τι θέλει Πνεῦμα τὸ ἅγιον, τοῦτο τοῦ Θεοῦ ἐστι θέλημα· καὶ εἴ τι θέλει ὁ Θεὸς, τοῦτο θέλημά ἐστι τοῦ Πνεύματος. Ἀνόμ. Οἱ γὰρ προφῆται, οὐκ εἴ τι θέλει ὁ Θεὸς, θέλουσιν; Ὀρθ. Οὐ πάντοτε· ἔσθ' ὅτε γὰρ καὶ ἀφ' ἑαυτῶν ἐλάλουν. Μωσῆς γὰρ πρῶτος ἔλεγεν· «Ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι, καὶ οὐκ εἰσακούσεταί μου Φαραώ·» καὶ τὸ, «Δέομαί σου, προχείρισαι ἄλλον,» τί σημαίνει ἢ ἄλλο θέλημα ἐν ἑαυτῷ εἶναι, ὃ ἐκόλασεν, ἵνα τὸ τοῦ Θεοῦ ποιήσῃ; Καὶ Ἀαρὼν καὶ Μαρία ἀφ' ἑαυτῶν κινούμενοι ἐγόγγυσαν κατὰ Μωσέως, ὅτε ἐλεπρίασεν ἡ Μαρία, καὶ ὠργίσθη θυμῷ Κύριος.","english":"Because every generated thing, if it is rational, speaks when it wishes and of itself, since it also has its own will, which it silences in order to speak the will of God. But the Spirit is not so, but as the Spirit of God, it has the same will as God; and this is the meaning of “He will not speak of himself.” For the Son also said concerning himself, “I do nothing of myself, but as the Father taught me, these things I speak.” Did the Word of God, then, the wisdom of God, not know what he would speak? May it never be that a Christian man should think this! But so that we may know the sameness of nature and the indivisibility of will, we are taught these things. Otherwise, Paul says, “Concerning virgins I have no commandment of the Lord, but I give my judgment as one who has obtained mercy,” while the Son receives a commandment as to what he should say and what he should speak, and the Spirit does not speak of himself. Unorthodox: The Spirit, then, does not have its own will. Orthodox: Contrary to God—may it never be! For it does not will the things of God at one time and its own things at another; but whatever the Holy Spirit wills, this is the will of God; and whatever God wills, this is the will of the Spirit. Unorthodox: For do not the prophets will whatever God wills? Orthodox: Not always; for sometimes they also spoke of themselves. For Moses first said, “I am slow of speech and slow of tongue, and Pharaoh will not listen to me”; and “I beg you, appoint another,” what does this signify except that there was another will in him, which he restrained in order to do the will of God? And Aaron and Miriam, being moved of themselves, murmured against Moses, when Miriam was struck with leprosy, and the Lord was angry with wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ἱερεμίας, παραιτούμενος τὴν προφητείαν, ἔλεγε· «Νεώτερός εἰμι ἐγὼ, καὶ οὐ δύναμαι προφητεύειν.» Καὶ ὁ Ἰωνᾶς εἰς τοσοῦτον παρῃτήσατο, ὡς καὶ δόξαι φεύγειν ἀπὸ προσώπου Κυρίου. Καὶ ὁ Δαβὶδ, τὸ θέλημα τὸ ἑαυτοῦ ποιήσας, καὶ ἀριθμῶν τὸν λαὸν, ἐπιτιμᾶται. Σιωπῶ γὰρ τὰ κατὰ τὸν Οὐρίαν τὸν Χετταῖον. Καὶ πάντα γὰρ τὰ λογικὰ κτίσματα ποτὲ τὰ ἑαυτῶν λαλοῦσι, ποτὲ τὰ τοῦ Θεοῦ· τὸ δὲ Πνεῦμα οὐχ οὕτως· οὐ γὰρ ποτὲ τὰ τοῦ Θεοῦ, καὶ ποτὲ τὰ ἑαυτοῦ· οὐδὲ γάρ ἐστιν ἄλλο τι ἐν αὐτῷ θέλημα, ἐπειδὴ οὐδὲ ἐν τῷ Υἱῷ, ἀλλ' ἕν ἐστι θέλημα Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύμα τος. Καὶ διὰ τοῦτο εἴρηται περὶ τοῦ Πνεύματος· «Οὐ λαλήσει ἀφ' ἑαυτοῦ·» καὶ περὶ τοῦ Υἱοῦ, ὅτι «Ἀπ' ἐμαυτοῦ ποιῶ οὐδὲν, ἀλλὰ καθὼς ἐδίδαξέ με ὁ Πατὴρ, ταῦτα λαλῶ·» οὐκ ἐπειδὴ οὐκ οἶδε λαλῆσαί τι, ἀλλ' ὅτι οὐκ ἄλλο θέλει ὁ Πατὴρ, καὶ ἄλλο θέλει ὁ Υἱὸς, καὶ ἄλλο τὸ Πνεῦμα. Ἀνόμ. Εἰ καὶ μὴ πάντοτε οἱ προφῆται τὰ τοῦ Θεοῦ ἔλεγον, ὡς ἔδειξεν ὁ λόγος, ἀλλ' οἱ ἀπόστολοι οὐδὲ ἐλάλουν ἀφ' ἑαυτῶν, ἀλλὰ","english":"Jeremiah, declining the prophecy, said: \"I am too young, and I cannot prophesy.\" And Jonah declined to such an extent that he even seemed to flee from the face of the Lord. And David, doing his own will and numbering the people, is rebuked. For I pass over in silence the matter of Uriah the Hittite. For all rational creatures sometimes speak their own things and sometimes God's; but the Spirit is not so—for it is not sometimes God's things and sometimes its own; nor is there any other will in it, since there is none in the Son either, but there is one will of the Father and the Son and the Holy Spirit. And for this reason it has been said concerning the Spirit: \"He will not speak from himself\"; and concerning the Son, that \"I do nothing from myself, but as the Father taught me, these things I speak\"—not because he does not know how to speak anything, but because the Father does not will one thing and the Son another and the Spirit another. Unlawful. Even if the prophets did not always speak God's things, as the argument has shown, yet the apostles did not even speak from themselves, but","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"πάντοτε τὰ τοῦ Θεοῦ. Ὀρθ. Ἡ Γραφὴ ἡμᾶς ἐδίδαξεν, ὅτι οἱ ἀπόστολοι ἐλά λουν ἀφ' ἑαυτῶν. Ἀνόμ. Πῶς; Ὀρθ. Ἐὰν οὖνἀκούσῃς Παύλου λέγοντος περὶ τῶν ἀποστόλων, «Ἀλλ' ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσι πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάν των» (τὰ δὲ ἑπόμενα οἶδας, εἰ φιλόλογος εἶ), τί ἄλλο λογίζῃ, ἢ τὸ ἀφ' ἑαυτῶν τι λελαληκέναι καὶ πε ποιηκέναι, ὅπερ οὐκ ἦν θεόπνευστον; Καὶ περὶ ἑαυτοῦ δὲ λέγει· «Οὐδὲν γὰρ ἐμαυτῷ σύνοιδα· ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι.» Τὸ δὲ Πνεῦμα οὐχ οὕτως· καὶ διὰ τοῦτο εἴρηται, ὅτι «Οὐ λαλήσει ἀφ' ἑαυτοῦ.» Ἀνόμ. Ἀλλὰ καὶ πάντες ἄνθρωποι ποτὲ μὲν τὰ ἑαυτῶν λέγουσιν, καὶ ποτὲ δὲ τὰ τοῦ Θεοῦ· ἀλλ' οἱ ἄγγελοι πάντοτε τὰ τοῦ Θεοῦ λέγουσιν. Ὀρθ. Οὐδὲ τοῦτο ἀληθές. Εἰ γὰρ πάντοτε τὰ τοῦ Θεοῦ ἔλεγον, οὐκ ἂν ἥμαρτον, ὥστε λέγεσθαι· «Εἰ γὰρ ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο.» Ἀνόμ. Ἀλλὰ καὶ εἴ ποτε ἥμαρτόν τινες τῶν ἀγγέλων, ἀλλ' εἰσὶν ἄγγελοι ἀναμάρτητοι. Ὀρθ. Οὐ ζητοῦμεν, εἴ εἰσιν ἄγγελοι ἀναμάρτητοι, ἀλλ' εἰ δύνανται ἁμαρτῆσαι. Καὶ γὰρ καὶ ἡμεῖς ἕως νῦν οὐκ ἀπεθάνομεν, καὶ ἐσμὲν θνητοὶ τῷ δύνασθαι ἀποθανεῖν, οὐ τῷ ἤδη ἀποτεθνηκέναι· ἐγχωρεῖ γὰρ καὶ μὴ ἀποθανεῖν τινα ἡμῶν, ὡς τὸν Ἠλίαν. Κἂν μή τις δὲ ἡμῶν ἀποθάνῃ, ἀλλ' ἡ φύσις αὐτὴ θνητή ἐστιν. Ὥστε καὶ τῶν ἀγγέλων αἱ μυριάδες οὐκ ἐψεύσαντο, ἀλλ' ἐφύλαξαν τὰ τοῦ Θεοῦ λόγια· ἀλλ' ἐδείχθη αὐτῶν ἡ φύσις τρεπτὴ, καὶ λαλοῦσα ἀφ' ἑαυτῆς, τό τινας αὐτῶν τραπῆναι καὶ λαλεῖν ἀφ' ἑαυτῶν. Τὸ δὲ Πνεῦμα τὸ ἅγιον οὐ λαλεῖ ἀφ' ἑαυτοῦ. Οὐ γάρ ἐστι γενητῆς φύσεως, ὥστε καὶ δύνασθαι τραπῆναι. Ἀνόμ.","english":"Always the things of God. Orth.: The Scripture has taught us that the apostles spoke of themselves. Unorth.: How? Orth.: If then you hear Paul saying about the apostles, \"But when I saw that they do not walk uprightly toward the truth of the Gospel, I said to Cephas before all,\" (and you know what follows, if you are a lover of learning), what else do you reckon than that they spoke and did something of themselves, which was not God-inspired? And about himself he says: \"For I know nothing against myself; but I am not justified in this.\" But the Spirit is not so; and for this reason it has been said, \"He will not speak of himself.\" Unorth.: But all men too sometimes speak their own things, and sometimes the things of God; but the angels always speak the things of God. Orth.: Nor is this true. For if they always spoke the things of God, they would not have sinned, so as for it to be said: \"For if he did not spare the angels who sinned.\" Unorth.: But even if some of the angels ever sinned, yet there are angels without sin. Orth.: We do not inquire whether there are angels without sin, but whether they are able to sin. For we too have not died until now, and we are mortal by the ability to die, not by having already died; for it is possible that one of us not die, as Elijah. And even if none of us dies, yet nature itself is mortal. So that even the myriads of the angels did not lie, but kept the oracles of God; but their nature was shown to be changeable, and speaking of itself, in that some of them were changed and spoke of themselves. But the Holy Spirit does not speak of himself. For he is not of a created nature, so as also to be able to be changed. Unorth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Πόθεν γὰρ, ὅτι οὐ δύναται τραπῆναι τὸ Πνεῦμα; Ὀρθ. Τὸ παρέχον ἄλλοις τὴν ἀτρεψίαν, ἀνάγκη ἄτρεπτον εἶναι τῇ φύσει. Ἀνόμ. Εἰσὶ γὰρ οὖν καὶ ἄλλα ἄτρεπτα. Εἰ γὰρ παρέχει ἄλλοις τὸ Πνεῦμα τὴν ἀτρεψίαν, αὐτὰ ἐκεῖνα, οἷς παρέχει τὸ Πνεῦμα τὴν ἀτρεψίαν, ἄτρεπτά εἰσιν. Ὀρθ. Ἀλλὰ τὰ μέν εἰσι μετοχῇ ἄτρεπτα, τὰ δὲ τῇ φύσει, ὡς τὸ πῦρ φύσει ἐστὶ καυστικὸν, τὸ δὲ ὕδωρ κατὰ παράθεσιν τοῦ πυρὸς καυστικὸν γίνεται. Οὕτως τὸ μὲν Πνεῦμα φύσει ἐστὶν ἄτρεπτον, οἱ δὲ μετέχοντες αὐτοῦ κατὰ μετ οχὴν ἄτρεπτοι. Ἀνόμ. Μὴ θέλεις εἰπεῖν ὅτι καὶ αὐτὸ τὸ Πνεῦμα Πατήρ ἐστιν; Ὀρθ. Μὴ γένοιτο! Ἀνόμ. Εἰ πάντα τὰ ἴδια τοῦ Πατρὸς, καὶ τοῦ Πνεύματός εἰσι καὶ τοῦ Υἱοῦ κοινὰ, ὀφείλει καὶ Πατὴρ εἶναι τὸ Πνεῦμα καὶ Υἱός. Ὀρθ. Οὐκ εἶπον· Τὰ ἴδια τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ καὶ τοῦ Πνεύματός εἰσι κοινά· ἀλλὰ, Τὰ ἴδια τῆς οὐσίας τοῦ Θεοῦ, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματός εἰσι κοινά· οἷον τὸ ἄφθαρτον, τὸ ἀθάνατον, τὸ ἀναλλοίωτον, τὸ ἀψευ δὲς, καὶ ὅσα τοιαῦτα. Ἀνόμ. Ἄλλος οὖν ἐστιν ὁ Θεὸς, καὶ ἄλλος ὁ Πατήρ; Ὀρθ. Μὴ γένοιτο! ἀλλὰ τὸ, Θεὸς, τὴν φύσιν δηλοῖ, τὸ δὲ Πατὴρ, τὴν σχέσιν τὴν πρὸς τὸν Υἱόν. Ὅσα οὖν ἴδιά εἰσι τῆς φύσεως, ταῦτα κοινὰ τῶν τῆς αὐτῆς οὐσίας ὑποστάσεων. Ἀμέ λει καὶ τῆς μεγαλωσύνης τοῦ Θεοῦ οὐκ ἔστι πέρας, εἴρηται παρὰ τῷ προφήτῃ· τοῦτο δὲ ἄν τις εἴποι καὶ περὶ τοῦ Υἱοῦ, καὶ περὶ τοῦ Πνεύματος· οὔτε γὰρ τῆς μεγαλωσύνης τοῦ Υἱοῦ ἐστι πέρας, οὔτε τῆς μεγαλωσύνης τοῦ Πνεύματος. «Ποῦ» γὰρ «πορευθῶ ἀπὸ τοῦ Πνεύματός σου;","english":"For from where is it [shown] that the Spirit cannot be turned? Orth.: That which provides others with immutability must be immutable by nature. Unorth.: For there are indeed other immutable things. For if the Spirit provides immutability to others, those very things to which the Spirit provides immutability are immutable. Orth.: But some are immutable by participation, others by nature, as fire is by nature burning, but water becomes burning by the setting beside of fire. Thus the Spirit is by nature immutable, but those who partake of it are immutable by participation. Unorth.: Do you not wish to say that the Spirit itself is also Father? Orth.: May it not be! Unorth.: If all the things proper to the Father are also common to the Spirit and the Son, the Spirit ought also to be Father and Son. Orth.: I did not say, \"The things proper to the Father are also common to the Son and the Spirit,\" but, \"The things proper to the essence of God are common to the Father and the Son and the Holy Spirit,\" such as incorruptibility, immortality, immutability, truthfulness, and all such things. Unorth.: Then is God one thing, and the Father another? Orth.: May it not be! But \"God\" makes clear the nature, while \"Father\" [makes clear] the relation to the Son. Therefore, whatever things are proper to the nature, these are common to the hypostases of the same essence. Indeed, also of the majesty of God there is no limit, it has been said by the prophet; and one might say this also concerning the Son, and concerning the Spirit; for neither is there a limit of the majesty of the Son, nor of the majesty of the Spirit. For \"where\" says he \"shall I go from your Spirit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;» Τῶν δὲ κτισμάτων ἁπάντων καὶ πέρας ἐστὶ καὶ ποσότης. Δύναμαι γὰρ νοῆσαι τὸν Γαβριὴλ, ἔνθα οὐκ ἔστιν ὁ Ῥαφαήλ· Πατέρα δὲ καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, πανταχοῦ καὶ ἐν πᾶσι καὶ διὰ πάντων νοῶ Ἀνόμ. Κἀγὼ λέγω, ὅτι πανταχοῦ καὶ ἐν πᾶσι καὶ διὰ πάντων ἐστὶ Πατὴρ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα. Ὀρθ. Τοῦτο οὖν ἐστιν ὁμοούσιον, ὃ τὸν αὐτὸν ἐπιδέχεται λόγον τῆς οὐσίας. Ἀνόμ. Οὐ λέγεις οὖν μείζονα τὸν Πατέρα τοῦ Υἱοῦ; Ὀρθ. Ὡς Θεὸν Θεοῦ, οὔ· ὡς Πατέρα δὲ Υἱοῦ ἐνανθρωπήσαντος. Ἀμέλει οὐκ εἶπεν· Ὁ Θεὸς μείζων μου ἐστίν· ἀλλ', «Ὁ Πατὴρ μείζων μου ἐστίν.» Ἀνόμ. Τῇ θεότητι οὖν ἴσον λέγεις τὸν Υἱὸν τοῦ Πατρός; Ὀρθ. Καὶ πάνυ· καὶ γὰρ καὶ ὁ Ἀπόστολος λέγει· «Τοῦτο φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ· ὃς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι\n\nἴσα Θεῷ.» Ἀνόμ. Ὃ οὖν αὐτὸς οὐχ ἥρπασε, σὺ διὰ τί δίδως αὐτῷ; Ὀρθ. Ὅτι οὐχ ἥρπασεν, ἀλλ' ἔχει τῇ φύσει· καὶ ἔχων τοῦτο, «ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών.» Ποῖος γὰρ ἦν ἔπαινος τῷ μὴ ἔχοντι τὸ ἴσον, καὶ μὴ ἁρπάζοντι; Εἰ γὰρ τοῦτο ἔπαινος, ἐπαινεθήσεται ὁμοίως καὶ ὁ οὐρανὸς, καὶ ὁ Γαβριὴλ, καὶ ὁ Ῥαφαὴλ, καὶ ἕκαστος τῶν ἀγγέλων, καὶ ἕκαστος τῶν ἀρχαγγέλων, ὅτι μὴ ἥρπασαν τὸ εἶναι ἴσα Θεῷ. Ἀνόμ. Ἡμεῖς λέγομεν Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, ὡς ἐπίσκοπον, καὶ πρεσβύτερον, καὶ διάκονον. Ὀρθ. Ἀλλ' ὥσπερ ἐπίσκοπος οὐκ ὢν, ἄνθρωπος δὲ ὢν, τὴν αὐτὴν ἔχει φύσιν τῷ ἐπισκόπῳ· ὁμοίως καὶ ὁ διάκονος, οὔτε πρεσβύτερος, οὔτε ἐπίσκοπος ὢν, τῆς αὐτῆς μέντοι ἐστὶ φύσεως·","english":"And from your face, where shall I flee?\" But all created things have both a limit and a quantity. For I can conceive of Gabriel where Raphael is not; but Father and Son and Holy Spirit I conceive to be everywhere and in all things and through all things. Unorth.: And I say that Father and Son and Holy Spirit are everywhere and in all things and through all things. Orth.: This, then, is what is consubstantial—that which admits the same account of essence. Unorth.: Do you not then say that the Father is greater than the Son? Orth.: As God of God, no; but as Father of the Son who became man. Indeed, he did not say, \"God is greater than I,\" but \"The Father is greater than I.\" Unorth.: Do you then say that the Son is equal to the Father in divinity? Orth.: Yes, certainly; for the Apostle also says: \"Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God.\" Unorth.: What he himself did not seize, why do you give to him? Orth.: Because he did not seize it, but has it by nature; and having it, \"he emptied himself, taking the form of a servant.\" For what praise would there be for one who did not have equality and did not seize it? For if this is a praise, then heaven also will be praised equally, and Gabriel, and Raphael, and each of the angels, and each of the archangels, because they did not seize being equal with God. Unorth.: We say Father, and Son, and Holy Spirit, as bishop, and presbyter, and deacon. Orth.: But just as one who is not a bishop, but is a man, has the same nature as the bishop; likewise also the deacon, being neither presbyter nor bishop, is nonetheless of the same nature;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"οὕτως οὖν λέγεις καὶ αὐτὸς τὸν Υἱὸν Πα τέρα μὲν μὴ εἶναι, τῆς δὲ αὐτῆς φύσεως τῷ Πατρί· καὶ τὸ Πνεῦμα δὲ τοῦ Θεοῦ, Υἱὸν μὲν μὴ εἶναι μήτε Πατέρα, τῆς δὲ αὐτῆς εἶναι φύσεως τῷ Πατρί. Τί οὖν ἀπατᾷς τοὺς ἀκούοντας, μὴ εἰδὼς ἃ λέγεις, οὐ λέγεις δὲ τρεῖς φύσεις ἀνομοίους ὡς ἄγγελον, καὶ ἄνθρωπον, καὶ ἵππον; Ἀνόμ. Οὕτω λέγω· ἐὰν γὰρ τοῦτο μὴ εἴπω, ὁμοουσιαστὴς ἐγενόμην. Ὀρθ. Ἔγνως οὖν, ὅτι ὁ λέγων τὸν Πατέρα ὡς ἐπίσκοπον, καὶ τὸν Υἱὸν ὡς πρεσβύτερον, καὶ τὸ Πνεῦμα ὡς διάκονον, ὁμοούσιον λέγει. Οὕτω δὲ λέγων σαυτὸν Χριστιανὸν ἐνόμισας μέχρι τοῦ παρόντος. Εἰ δὲ τοῦτο ὁ λέγων οὐ κέκριταί σοι εἶναι Χριστιανὸς, σαυτὸν ἄρα κατέκρινας, καὶ ἐκ τοῦ στόματός σου ἐκρίθης μὴ ὢν Χριστιανός. Ἀνόμ. Ὁ λέγων οὖν ὁμοούσιον Χριστιανὸς οὐκ ἔστιν; Ὀρθ. Ὁ λέγων ὁμοούσιον Χριστιανός ἐστιν· ὁ δὲ νομίζων μὴ εἶναι Χριστιανὸν τὸν λέγοντα ὁμοούσιον, καὶ αὐτὸς λέγων, εὑρεθήσεται ἑαυτὸν κατακρίνων, ὡς ὁ κακὸς δοῦλος ἐκεῖνος, ὁ ἐκ τοῦ ἰδίου στόματος κατα κεκριμένος. Ἀνόμ. Πῶς γὰρ αὐτὸ λέγων εὑρέθην; Ὀρθ. Εἶπας ὅτι, Ἡμεῖς λέγομεν Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, ὡς ἐπίσκοπον, πρεσβύτερον, καὶ διάκονον. Ἀνόμ. Ὁμολογῷ εἰρηκέναι, ὡς ἐπίσκοπον, πρεσβύτερον, καὶ διάκονον. Ὀρθ. Ἀλλ' ἐπίσκοπος, πρεσβύτερος, καὶ διάκονος ὁμοούσιοί εἰσιν· ὁμοούσιον ἄρα Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα ὡμολόγηκας. Ἀνόμ. Θέλεις οὖν εἰπεῖν, ὅτι, ὥσπερ κονδῖτος οἶνος κερασθεὶς, οὕτως ἐστὶ Πατὴρ, Υἱὸς, καὶ ἅγιον Πνεῦμα; Ὀρθ. Οὐδὲ οἶδας, ὅτι σὺ τοῦτο λέγεις; Ἀνόμ. Πῶς; Ὀρθ.","english":"Thus you yourself also say that the Son is not the Father, but is of the same nature as the Father; and that the Spirit of God is neither Son nor Father, but is of the same nature as the Father. Why then do you deceive your hearers, not knowing what you say, and not saying three dissimilar natures, as an angel, and a man, and a horse? Anom. I say so; for if I do not say this, I have become a homoousiast. Orth. You have learned, then, that he who says the Father is as a bishop, and the Son as a presbyter, and the Spirit as a deacon, says that they are homoousios. And by saying this you have supposed yourself to be a Christian until now. But if he who says this has not been judged by you to be a Christian, then you have condemned yourself, and out of your own mouth you have been judged not to be a Christian. Anom. Then is he who says homoousios not a Christian? Orth. He who says homoousios is a Christian; but he who thinks that he who says homoousios is not a Christian, while himself saying it, will be found condemning himself, like that wicked servant who was condemned out of his own mouth. Anom. How then was I found saying it? Orth. You said: We say Father, and Son, and Holy Spirit, as a bishop, a presbyter, and a deacon. Anom. I confess I have said it, as a bishop, a presbyter, and a deacon. Orth. But a bishop, a presbyter, and a deacon are homoousios; therefore you have confessed Father, and Son, and Holy Spirit to be homoousios. Anom. Do you then mean to say that, just as wine mixed with conditum, so are Father, Son, and Holy Spirit? Orth. Do you not even know that you are the one saying this? Anom. How? Orth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὅτι ἄλλην φύσιν λέγειςτοῦ Πατρὸς, καὶ ἄλλην τοῦ Υἱοῦ, καὶ ἄλλην τοῦ ἁγίου Πνεύματος, ὡς οἴνου καὶ μέλιτος καὶ πεπέρεως. Ἡμεῖς δὲ λέγομεν· Ἐὰν ᾖ ὁ Πατὴρ οἶνος εὐφραίνων καρδίαν, καὶ ὁ Υἱὸς οἶνος εὐφραίνων καρδίαν, καὶ τὸ Πνεῦμα οἶνος εὐφραίνων καρδίαν ἐστὶν, ᾗ ὁ Πατὴρ ὑπὲρ μέλι καὶ κηρίον. Ὑμεῖς ἄρα καὶ οὐχ ἡμεῖς, κονδίτῳ παρεβάλλετε τὸν Πατέρα καὶ Υἱὸν καὶ τὸ ἅγιον Πνεῦμα, οἱ ἀνομοίους τὰς φύσεις εἰσηγούμενοι.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΔΙΑΛΟΓΟΣ Βʹ ΠΕΡΙ ΑΓΙΑΣ ΤΡΙΑΔΟΣ, ΕΝ Ω ΔΙΑΛΕΓΟΝΤΑΙ ΟΜΟΙΩΣ ΟΡΘΟΔΟΞΟΣ ΚΑΙ ΑΝΟΜΟΙΟΣ ΑΡΕΙΑΝΙΣΤΗΣ. ΑΝΟΜΟΙΟΣ.\n\nΠᾶσι τοῖς νοῦν ἔχουσιν ὁμολογούμενόν ἐστιν, ὅτι τὸ ἔκ τινος ὂν μεταγενέστερόν ἐστι τοῦ ἐξ οὗ ἐστιν, ὡς ἐξ αἰτίου. Ὀρθόδοξος. Οὐ πάντως. Ἀνόμ. Σὺ οὐκ εἶ ἐκ τοῦ πατρός σου, καὶ μετὰ τὸν πατέρα σου; Ὀρθ. Ἐγὼ μὲν ἐκ τοῦ πατρός μου εἰμὶ, καὶ μετὰ τὸν πατέρα μου εἰμὶ, καὶ ἐκτὸς τοῦ πατρός μου εἰμί· τὸ δὲ φῶς ἐκ τοῦ ἡλίου ἐστὶ, καὶ οὐδὲ μετὰ τὸν ἥλιόν ἐστιν, οὐδὲ ἐκτὸς τοῦ ἡλίου ἐστὶν, ἀλλὰ μετὰ τοῦ ἡλίου, καὶ ἐν τῷ ἡλίῳ, καὶ σὺν τῷ ἡλίῳ· καὶ ἡ εὐωδία ἐκ τοῦ μύρου ἐστὶ, καὶ οὔτε μετὰ τὸ μύ ρον, οὔτε ἐκτὸς τοῦ μύρου, ἀλλὰ μετὰ τοῦ μύρου, καὶ ἐν τῷ μύρῳ, καὶ σὺν τῷ μύρῳ· καὶ τὸ νοεῖν ἐκ τοῦ νοῦ ἐστι, καὶ οὔτε μετὰ τὸν νοῦν, οὔτε ἐκτὸς τοῦ νοῦ,","english":"Because you say that the nature of the Father is one thing, and the nature of the Son another, and the nature of the Holy Spirit another, like wine and honey and pepper. But we say: If the Father is wine that gladdens the heart, and the Son is wine that gladdens the heart, and the Spirit is wine that gladdens the heart, in which the Father is beyond honey and the honeycomb. You, then, and not we, compared the Father and the Son and the Holy Spirit to a conditum, you who introduce dissimilar natures.\n\nOf our father among the saints Athanasius, Second Dialogue on the Holy Trinity, in which an Orthodox and an Anomoean Arian converse. Anomoean.\n\nIt is agreed by all who have understanding that what is from something is later than that from which it is, as from a cause. Orthodox. Not in every case. Anom. Are you not from your father, and after your father? Orth. I am from my father, and I am after my father, and I am outside my father; but the light is from the sun, and is not after the sun, nor is it outside the sun, but with the sun, and in the sun, and together with the sun; and the fragrance is from the perfume, and is neither after the perfume nor outside the perfume, but with the perfume, and in the perfume, and together with the perfume; and thinking is from the mind, and is neither after the mind nor outside the mind,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ἀλλὰ μετὰ τοῦ νοῦ, καὶ ἐν τῷ νῷ, καὶ σὺν τῷ νῷ· καὶ τὸ θέλειν ἐκ τοῦ θέλοντός ἐστι, καὶ οὔτε ἐκτὸς τοῦ θέλοντος, οὔτε μετὰ τὸν θέλοντα, ἀλλὰ μετὰ τοῦ θέλοντος, καὶ ἐν τῷ θέλοντι, καὶ σὺν τῷ θέλοντι· καὶ ἡ σοφία ἐκ τοῦ σοφοῦ ἐστι, καὶ οὔτε μετὰ τὸν σοφὸν, οὔτε ἐκτὸς τοῦ σοφοῦ, ἀλλὰ μετὰ τοῦ σοφοῦ, καὶ ἐν τῷ σοφῷ, καὶ σὺν τῷ σοφῷ· καὶ ἡ δύναμις ἐκ τοῦ δυνατοῦ, καὶ οὔτε μετὰ τὸν δυνατὸν, οὔτε ἐκτὸς τοῦ δυνατοῦ, ἀλλ' ἐν τῷ δυνατῷ, καὶ μετὰ τοῦ δυνατοῦ, καὶ σὺν τῷ δυνατῷ. Οὕτω τοίνυν καὶ τὸν Υἱὸν τοῦ Θεοῦ ἐκ τοῦ Θεοῦ νοοῦμεν, καὶ οὐ μετὰ τὸν Θεὸν, οὔτε ἐκτὸς τοῦ Θεοῦ, ἀλλὰ μετὰ τοῦ Θεοῦ, καὶ ἐν τῷ Θεῷ, καὶ σὺν τῷ Θεῷ. Ἀνόμ. Ἀλλὰ τὸ ἀπαύγασμα, καὶ τὸ νοεῖν, καὶ τὸ θέλειν, καὶ ἡ σοφία, καὶ ἡ δύναμις, οὐκ ἔστιν οὐσία ἐνυπόστατος· ὁ δὲ Υἱὸς τοῦ Θεοῦ οὐσία ἐστὶν ἐν ἰδίᾳ ὑποστάσει. Ὀρθ. Καὶ ἐν τούτῳ τῶν σωματικῶν υἱῶν τὸ ἀσύγκριτον ἔχει, ὅτι ἐγὼ μὲν, υἱὸς ὢν τοῦ πατρός μου, οὐκ εἰμὶ αὐτοῦ σοφία, οὐκ εἰμὶ αὐτοῦ δύναμις, οὐκ εἰμὶ αὐτοῦ θέλημα, οὐκ εἰμὶ αὐτοῦ λόγος, οὐκ εἰμὶ αὐτοῦ ἀπαύγασμα, οὐκ εἰμὶ ἐν αὐτῷ τῷ πατρί μου. Οὐκ αὐτὸς ὁ πατήρ μου ἐν ἐμοὶ, οὐ καθὼς ὁ πατήρ μου ἐργάζεται, κἀγὼ ἐρ γάζομαι· ὁ δὲ τοῦ Θεοῦ Υἱὸς οὐ μόνον ἐστὶν Υἱὸς, ἀλλὰ καὶ δύναμις, καὶ σοφία, καὶ Λόγος, καὶ θέλημα, καὶ ἀπαύγασμα, ἵνα ἀπὸ τοῦ εἶναι Υἱὸς, τὸ ἐνυπό στατον νοηθῇ· καὶ ἀπὸ τοῦ εἶναι σοφία, καὶ δύναμις, καὶ Λόγος, καὶ θέλημα, καὶ ἀπαύγασμα, τὸ μετὰ τοῦ Πατρὸς, καὶ ἐν τῷ Πατρὶ, καὶ σὺν τῷ Πατρὶ νοηθῇ, καὶ οὐ δεύτερος, οὐδὲ μετὰ τὸν Πατέρα, οὐδὲ ἐκτὸς τοῦ Πατρός. Διὰ γὰρ τοῦτο βοᾷ ὁ προφήτης, λέγων·","english":"But with the mind, and in the mind, and with the mind; and the willing is from the one who wills, and neither outside the one who wills, nor after the one who wills, but with the one who wills, and in the one who wills, and with the one who wills; and the wisdom is from the wise one, and neither after the wise one, nor outside the wise one, but with the wise one, and in the wise one, and with the wise one; and the power is from the powerful one, and neither after the powerful one, nor outside the powerful one, but in the powerful one, and with the powerful one, and with the powerful one. So then we understand the Son of God to be from God, and not after God, nor outside God, but with God, and in God, and with God. Unlawful: But the radiance, and the thinking, and the willing, and the wisdom, and the power are not a substance with its own subsistence; but the Son of God is a substance in his own hypostasis. Orthodox: And in this too he has the incomparable quality over bodily sons, that I, being a son of my father, am not his wisdom, I am not his power, I am not his will, I am not his word, I am not his radiance, I am not in my father himself. My father is not himself in me, nor as my father works, do I work; but the Son of God is not only Son, but also power, and wisdom, and Word, and will, and radiance, so that from his being Son, his subsistence may be understood; and from his being wisdom, and power, and Word, and will, and radiance, his being with the Father, and in the Father, and with the Father may be understood, and that he is not second, nor after the Father, nor outside the Father. For this reason the prophet cries out, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"«Κύριε, ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν. Κύριε, ὁ Θεὸς ἡμῶν, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν.» Οὐ γὰρ ἐκτὸς τοῦ Πατρὸς Υἱὸς γνωρίζεται, ἀλλ' ἐν τῷ Πατρὶ, καὶ σὺν τῷ Πατρὶ, καὶ ἅμα τῷ Πατρὶ, ὡς ἀπαύγασμα δόξης, ὡς χαρακτὴρ ὑποστάσεως, ὡς σοφία σοφοῦ, ὡς δύναμις δυνατοῦ, ὡς Λόγος νοῦ. Ἀνόμ. Ἀλλὰ τὸ ἀπαύγασμα τοῦ φωτὸς υἱὸς οὐκ ἔστιν· ὁ χαρακτὴρ τῆς ὑποστάσεως υἱὸς οὐκ ἔστιν· ἡ σοφία τοῦ σοφοῦ υἱὸς οὐκ ἔστιν· ἡ δύναμις τοῦ δυνατοῦ υἱὸς οὐκ ἔστιν. Ὀρθ. Τοῦ μὲν δυνατοῦ ἡ δύναμις οὐκ ἔστιν αὐτοῦ υἱός· καὶ ἡ σοφία τοῦ σοφοῦ οὐκ ἔστιν αὐτοῦ υἱός· καὶ ὁ λόγος τοῦ νοῦ οὐκ ἔστιν αὐτοῦ υἱός· καὶ τὸ ἀπαύγασμα τῆς δόξης οὐκ ἔστιν αὐτῆς υἱός· ὁ δὲ τοῦ Θεοῦ Υἱὸς καὶ Υἱός ἐστι τοῦ Θεοῦ καὶ Λόγος αὐτοῦ, καὶ Υἱός ἐστι τοῦ σοφοῦ καὶ σοφία αὐτοῦ, καὶ Υἱός ἐστι τοῦ δυνατοῦ, καὶ δύναμις αὐτοῦ ἐστι. Καὶ διὰ τοῦτο, Υἱὸν ἀκούοντες, τὸ ἐνυπόστατον νοοῦμεν· καὶ δύναμιν ἀκούοντες, καὶ Λόγον, καὶ σοφίαν, τὸ ἀχώριστον καὶ συναΐδιον ἐπαιδεύθημεν. Ἀνόμ. Ἅμα οὖν λέγεις ὑπάρχειν Πατέρα καὶ Υἱόν; Ὀρθ. Ἅμα λέγω. Ἀνόμ. Δύο οὖν ἀγένητλέγεις; Ὀρθ. Ἐγὼ Πατέρα καὶ Υἱὸν λέγω· τί δέ ἐστιν ἀγένητον, οὐκ ἐδιδάχθην ἀπὸ τῶν θείων Γραφῶν. Ἀνόμ. Οὐκ ἔστιν οὖν ὁμολογούμενον, ὅτι ὁ Πατὴρ τοῦ Χριστοῦ οὐκ ἔστι γενητός; Ὀρθ. Ὡμολόγηται καὶ παρ' ἐμοῦ. Ἀνόμ. Ὁ δὲ μὴ γεγονὼς καὶ ὑπάρχων ἀγενήτως ὑπάρχει· ἀγένητος ἄρα. Ὀρθ. Ὅτι μὲν οὐκ ἐγένετο, οἶδα· ἀγένητον δὲ αὐτὸν λέγειν, οὐκ ἐδιδάχθην ὑπὸ τῆς θείας Γραφῆς, ἀλλὰ Πατέρα. Ἀνόμ. Εἰ οὐκ ἐγένετο ὁ ὑπάρχων πρὸ τῶν αἰώνων, ἀγενήτως ὑπάρχει·","english":"Lord, our God, give us peace, for you have repaid everything to us. Lord, our God, besides you we know no other.\" For the Son is not known apart from the Father, but in the Father, and with the Father, and together with the Father, as the radiance of glory, as the express image of his substance, as the wisdom of the wise, as the power of the powerful, as the Word of the mind. Unorthodox: But the radiance of the light is not a son; the express image of the substance is not a son; the wisdom of the wise is not a son; the power of the powerful is not a son. Orthodox: The power of the powerful is not his son; and the wisdom of the wise is not his son; and the word of the mind is not its son; and the radiance of the glory is not its son. But the Son of God is both Son of God and his Word, and he is Son of the wise and his wisdom, and he is Son of the powerful, and he is his power. And for this reason, when we hear \"Son,\" we understand one who is subsistent; and when we hear \"power,\" and \"Word,\" and \"wisdom,\" we are taught what is inseparable and coeternal. Unorthodox: Do you say, then, that the Father and the Son exist together? Orthodox: I say together. Unorthodox: Do you say, then, that there are two unbegotten? Orthodox: I speak of Father and Son; but what \"unbegotten\" is, I have not been taught from the divine Scriptures. Unorthodox: Is it not then agreed that the Father of Christ is not generated? Orthodox: It has been agreed by me as well. Unorthodox: But he who has not come to be and exists ungenerately exists unbegotten; therefore he is unbegotten. Orthodox: That he did not come to be, I know; but to call him \"unbegotten\" I have not been taught by the divine Scripture, but \"Father.\" Unorthodox: If he who exists before the ages did not come to be, he exists ungenerately.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"ὁ δὲ ἀγενήτως ὑπάρχων ἀγένητός ἐστιν. Ὀρθ. Ἀλλ' οὐκ εἶπεν ἡ Γραφὴ τὸ ἀγένητον, τὸ δὲ Πατέρα αὐτὸν εἶναι εἶπε. Κἀκεῖνο λέγω, ὃ ἡ Γραφὴ εἶπε, καὶ οὐχὶ ὃ τῇ ἐννοίᾳ τῶν ἀνθρώπων ὑποπίπτει. Καὶ γὰρ ἄλλα πολλά ἐστιν, ἃ ταῖς ἐννοίαις ἡμῶν ὑποπίπτει, καὶ ὡς ἀπρεπῆ λέγειν αὐτὰ περὶ Θεοῦ παραιτούμεθα, ἐπειδὴ οὐδὲ ἡ Γραφὴ εἶπεν. Ἀνόμ. Οἷον; ὡς τί εἰπέ. Ὀρθ. Ὅτι ἡμεῖς εὐχόμεθα προκόπτειν ἐπί τι βέλτιον, δῆλόν ἐστιν· ὁ δὲ Θεὸς οὐ προκόπτει· οὐδὲν γὰρ αὐτῷ λείπει. Ἀνόμ. Οὐδὲν αὐτῷ λείπει. Ὀρθ. Οὐ χρείαν οὖν ἔχει τοῦ προ κόπτειν. Ἀνόμ. Οὐ χρείαν ἔχει. Ὀρθ. Οὐδεὶς ἡμῶν, διὰ τὸ μὴ προκόπτειν αὐτὸν, ἀπρόκοπτον λέγει αὐτὸν, ἀλλ' ὡς ἀναξίαν τοῦ Θεοῦ τὴν φωνὴν παραιτούμεθα. Οὕτως οὐδὲ τὸ ἀγένητον ἄξιον εἶναι τοῦ Θεοῦ λέγομεν· εἰ γὰρ ἦν ἄξιον, εἶπεν ἂν αὐτὸ ἡ θεία Γραφή. Ἀνόμ. Ἐγένετο οὖν ὁ Θεός; εἰπὲ, καὶ ὑπὸ τίνος ἐγένετο; Ὀρθ. Εἰ διὰ τοῦτο\n\nἀγένητον αὐτὸν δεῖ λέγειν, ἐπειδὴ ὑπ' οὐδενὸς ἐγένετο, εἰπὲ αὐτὸν καὶ ἄπιστον, ἐπειδὴ εἰς οὐδένα πιστεύει· εἰπὲ καὶ ἀσεβῆ, ἐπειδὴ οὐδένα σέβεται. Εἰ δὲ ταῦτα ἡ μὲν ἔννοια ὑποβάλλει, ἡ δὲ εὐσέβεια οὐκ ἐπιτρέπει λέγειν· οὕτω καὶ τὸ ἀγένητον, κἂν δοκῇ ταῖς ἐννοίαις ἡμῶν ὑποπίπτειν, ἀλλ' ἡ εὐσέβεια οὐκ ἐπιτρέπει λέγειν. Εἰ δὲ μὴ, εἶπεν αὐτὸ πάντως ἡ Γραφή. Ἀνόμ. Οὐ λέγεις οὖν ἀγένητον τὸν ἐπὶ πάντων Θεόν; Ὀρθ. Εἰ γέγραπται, λέγω· εἰ δὲ οὐ γέγραπται, οὐκ ἔχω ἀνάγκην εἰπεῖν. Καὶ ὅτι οὐ πάντως τὰ ταῖς ἐννοίαις ἡμῶν ὑποπίπτοντα δεῖ λέγειν, ἔξεστι καὶ ἄλλως γνῶναι. Παρὰ πάντων ἡμῶν ὡμολόγηται, ὅτι ὁ Θεὸς ἀόρατός ἐστι, τοῦ ἁγίου Παύλου λέγοντος·","english":"But he who exists unbegottenly is unbegotten. Orthodox: But the Scripture did not say \"unbegotten,\" but said that he is Father. And I say that which the Scripture said, and not what falls under the thoughts of men. For there are many other things that fall under our thoughts, and we refuse to say them about God as unfitting, since the Scripture did not say them either. Unorthodox: For example? As what did it say? Orthodox: That we pray to advance toward something better is clear; but God does not advance, for nothing is lacking to him. Unorthodox: Nothing is lacking to him. Orthodox: He has no need, then, of advancing. Unorthodox: He has no need. Orthodox: None of us, because he does not advance, calls him unadvancing, but we refuse the word as unworthy of God. So neither do we say that \"unbegotten\" is worthy of God; for if it were worthy, the divine Scripture would have said it. Unorthodox: Was God, then, made? Tell me, and by whom was he made? Orthodox: If for this reason\n\none must call him unbegotten, because he was made by no one, then call him also faithless, because he believes in no one; call him also impious, because he reveres no one. But if the thought suggests these things, while piety does not permit them to be said, so too with \"unbegotten\": even if it seems to fall under our thoughts, piety does not permit it to be said. Otherwise, Scripture would certainly have said it. Unorthodox: Do you not, then, call the God over all unbegotten? Orthodox: If it is written, I say it; but if it is not written, I have no necessity to say it. And that one must not in every case say the things that fall under our thoughts, it is possible to know also in another way. It has been agreed by all of us that God is invisible, since the holy Paul says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"«Ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ Θεῷ.» Ὁ δὲ ἄφθαρτος οὐχ ἑαυτῷ μὲν φθαρτός ἐστιν, ἄλλοις δὲ ἄφθαρτος, ἀλλὰ καὶ πᾶσι καὶ ἑαυτῷ ἄφθαρτός ἐστιν. Ἀνόμ. Καὶ πάνυ. Ὀρθ. Οὐκοῦν, ἐπειδὴ συνῆπται τῷ ἀφθάρτῳ τὸ ἀόρατον, εἴπωμεν καὶ αὐτὸν ἑαυτῷ ἀόρατον εἶναι τὸν Θεόν. Καὶ ἐψεύσαντο τὰ Εὐαγγέλια καθ' ὑμᾶς, λέγοντα· «Ὁ ὢν παρὰ τοῦ Πατρὸς, αὐτὸς ἑώρακε τὸν Πατέρα.» Εἰ δὲ ὁ ὢν παρὰ τοῦ Πατρὸς ὁρᾷ τὸν Πατέρα, καὶ ὁ Πατὴρ αὐτὸς ἑαυτὸν ὁρᾷ, ὅ ἐστι, καὶ λέγεται, καὶ πιστεύεται εἶναι ἀόρατος, οὐχ ἑαυτῷ, οὐδὲ τῷ ἐξ αὐτοῦ Υἱῷ, οὐδὲ τῷ παρ' αὐτοῦ ἁγίῳ Πνεύματι, ἀλλὰ πάσῃ τῇ κτίσει. Ἀνόμ. Νῦν μανθάνω, ὅτι ὃ πᾶσιν ἀνθρώποις ἐστὶν ὡμολογημένον, τοῦτο ὑμεῖς οὐ πιστεύετε. Ὀρθ. Ποῖον; Ἀνόμ. Ὅτι ἀγένητός ἐστιν ὁ Θεὸς, πάντεςἄνθρωποι, οἱ νοῦν ὀρθὸν ἔχοντες, ὁμολογοῦσιν, ὑμεῖς δὲ οὐ δέχεσθε. Ὀρθ. Οὐ λέγω, ὅτι τὸ ἀγένητον αὐτὸν ὁμολογεῖν ἀπαράδεκτόν ἐστιν ἡμῖν· ἀλλ' ὅτι κἂν δοκῇ ταῖς ἐννοίαις ἡμῶν ὑποπίπτειν, ἀλλ' ὅμως ὡς οὐδαμοῦ τῆς θείας Γραφῆς κειμένην τὴν φωνὴν οὐκ ἀναγκαῖον λέγειν. Εἰ γὰρ ἦν ἀναγκαῖον, εἶπεν ἂν αὐτὸ ἡ θεία Γραφή. Ἀνόμ. Γενητὸν οὖν εἴπωμεν αὐτόν; Ὀρθ.Ὁ λέγων αὐτὸν γενητὸν ἀσεβεῖ. Εἶπε γὰρ ἡμῖν ἡ Γραφὴ, τίνα ἐστὶ τὰ γενητὰ, καὶ τίς ὁ τούτων γενεσιουργός. Ὁ δὲ λέγων αὐτὸν ἀγένητον, ὃ οὐκ εἶπεν ἡ Γραφὴ, περιττολογεῖ. Ἀνόμ. Εἰ οὐκ ἔστι γενητὸς, ἀγένητός ἐστιν. Ὀρθ. Κἂν ἀνθρωπίνη διά νοια τοῦτο νοεῖν ποιῇ, ἀλλ' οὐχ οὕτως ἡ θεία Γραφὴ ἐδίδαξεν· ἀλλ' ἀκούεις αὐτῆς λεγούσης·","english":"To the incorruptible, invisible, only wise God.\" But the incorruptible is not corruptible to himself and incorruptible to others, but he is incorruptible both to all and to himself. Unorthodox: Quite so. Orthodox: Therefore, since \"invisible\" has been joined to \"incorruptible,\" let us say that God himself is also invisible to himself. And the Gospels, according to you, have lied when they say: \"He who is from the Father, he has seen the Father.\" But if he who is from the Father sees the Father, and the Father himself sees himself, then what he is, and is said to be, and is believed to be, is invisible—not to himself, nor to the Son who is from him, nor to the Holy Spirit who is from him, but to all creation. Unorthodox: Now I learn that what is confessed by all men, this you do not believe. Orthodox: What? Unorthodox: That God is unbegotten—all men who have a right mind confess this, but you do not accept it. Orthodox: I do not say that confessing him to be unbegotten is unacceptable to us; but that even if it seems to fall under our conceptions, nevertheless, since the term is nowhere laid down in the divine Scripture, it is not necessary to say it. For if it were necessary, the divine Scripture would have said it. Unorthodox: Shall we then say that he is begotten? Orthodox: He who says he is begotten is impious. For the Scripture has told us what things are begotten, and who is the begetter of these. But he who says he is unbegotten—which the Scripture did not say—is babbling superfluously. Unorthodox: If he is not begotten, he is unbegotten. Orthodox: Even if human reasoning makes one think this, the divine Scripture has not taught it so; but you hear it saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"καὶ «Καθόσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν, τοσοῦτον ἀπέχουσι τὰ διανοήματα ὑμῶν ἀπὸ τῶν διανοημάτων μου.» Εἰ δὲ νομίζει Εὐνόμιος εὑρηκέναι, τὸ τί ἐστιν ὁ Θεὸς, ἐκ τοῦ μὴ εἶναι αὐτὸν γενητὸν, μηδὲ ἔχειν γενεσιουργὸν, λεγέτω αὐτὸν καὶ ἄθεον, ἐπειδὴ Θεὸν οὐκ ἔχει. Ἀλλ' εἰ οὐ δεῖ λέγειν τοῦτο, κἂν ὑποπίπτῃ ταῖς ἐννοίαις ἡμῶν· μηδὲ τὸ ἀγένητον λεγέσθω, κἂν ὑποπίπτῃ ταῖς ἐννοίαις ἡμῶν. Ἀνόμ. Ἐγένετο οὖν ὁ Θεός; Ὀρθ. Οὐκ ἐγένετο. Ἀνόμ. Ἀγένητος οὖνἐστιν; Ὀρθ. Ἔχει Θεὸν ὁ Θεός; Ἀνόμ. Ὁ ἀγέντος οὔ. Ὀρθ. Ἄθεος οὖν ἐστι. Καὶ ὁρᾷς, πῶς μειρακιώδη καὶ ἀνδραποδώδη εἰσὶν ὑμῶν τὰ διανοήματα; Διὸ μᾶλλον ἀκολουθοῦντες τῇ θείᾳ Γραφῇ, εἴπωμεν Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, Θεόν· καὶ οὐ φοβούμεθα περὶ τὴν πίστιν ναυαγῆσαι. Τὸ γὰρ ἀγένητον εὕρεσίς ἐστιν ἀετοῦ πετομένου, ζητοῦντος βορὰν, οὗ ἴχνος ἐρηρεισμένον οὐχ εὑρίσκεται· οὐ γὰρ ἔχει ἐν τῇ Γραφῇ, οὗ στήσει τοὺς πόδας. Ἀνόμ. Λάβε, ἀνάγνωθι τὴν ἐπιστολὴν Ἀετίου, καὶ εἰπὲ πρὸς αὐτήν. Ὀρθ. Αὐτὸς ἀνάγνωθι. Ἀνόμ. Εἰσὶ μετ' αὐτῆς καὶ σχόλια Εὐνομίου. Ὀρθ. Καὶ αὐτὰ ἀνάγνωθι. Σχόλια Εὐνομίου, καὶ πρὸς αὐτὰ Ὀρθο δόξου. Ὅτι ἡ θέλησις καὶ ἡ βούλησις οὐ ταυτὸν τῇ οὐσίᾳ τοῦ Θεοῦ· ἡ μὲν γὰρ θέλησις καὶ ἄρχεται καὶ παύεται· ἡ δὲ οὐσία οὔτε ἄρχεται, οὔτε παύεται· τὸ δὲ ἀρχόμενον καὶ παυόμενον τῷ μήτε ἀρχομένῳ μήτε παυομένῳ τὸ αὐτὸ εἶναι οὐ δύναται. Καὶ ἄλλως, εἰ ταυτὸν ἦν τῇ οὐσίᾳ τοῦ Θεοῦ ἡ βούλησις, ἐχρῆν μιᾶς οὐσίας μίαν εἶναι καὶ τὴν θέλησιν· εὑρίσκονται δὲ κατὰ τὴν διδασκαλίαν τῶν θείων Γραφῶν, οὐ μία θέλησις, ἀλλὰ πολλαὶ θελήσεις·","english":"And \"As far as the east is from the west, so far are your thoughts from my thoughts.\" But if Eunomius thinks he has discovered what God is, from the fact that he is not generated nor has a generator, let him call him godless too, since he has no God. But if this ought not to be said, even though it falls within our conceptions, then let not \"unbegotten\" be said either, even though it falls within our conceptions. Unorthodox: Was God, then, generated? Orthodox: He was not generated. Unorthodox: Is he unbegotten, then? Orthodox: Does God have a God? Unorthodox: The unbegotten does not. Orthodox: He is godless, then. And do you see how childish and slavish your thoughts are? Therefore, rather following the divine Scripture, let us speak of Father, and Son, and Holy Spirit, God; and we do not fear shipwreck concerning the faith. For \"unbegotten\" is the discovery of an eagle flying, seeking food, whose track is not found firmly set; for it has no place in Scripture where it may set its feet. Unorthodox: Take, read the letter of Aetius, and speak to it. Orthodox: Read it yourself. Unorthodox: There are also with it the scholia of Eunomius. Orthodox: Read those too. Scholia of Eunomius, and the Orthodox reply to them. That the will and the volition are not the same as the substance of God; for the will both begins and ceases; but the substance neither begins nor ceases; and what begins and ceases cannot be the same as what neither begins nor ceases. And in another way, if the volition were the same as the substance of God, there ought to be one will of one substance; but according to the teaching of the divine Scriptures, there are found not one will, but many wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"τῆς Γραφῆς λεγού σης· «Πάντα, ὅσα ἠθέλησεν, ἐποίησε·» πολλὰ οὖν ἠθέλησε καὶ οὐχ ἕν. Ἐναργέστερον δὲ ἰδεῖν ἐπὶ τῆς κοσμοποιίας. Ἠθέλησε γὰρ εἶναι τὸν κόσμον, καὶ ὑπέστη κατὰ τὴν αὐτοῦ θέλησιν, καὶ διαμένει τὸ γενόμενον. Ἄλλο δέ ἐστιν ἡ διαμονὴ παρὰ τὴν\n\nθέλησιν τῆς δημιουργίας· ἐπηγγείλατο δὲ καὶ μετα σχηματίσαι τὸν κόσμον. Θελήσας ἄρα μετασχηματίζει. Οὐ μόνον δὲ πολλαὶ, ἀλλὰ καὶ διάφοροι αἱ θε λήσεις. Ἠθέλησε γὰρ καὶ οὐρανὸν, ἠθέλησε καὶ ἥλιον, ἠθέλησε καὶ γῆν. Τῶν δὲ θελημάτων διαφόρων ὄντων, ἀνάγκη διαφέρειν καὶ τὰς περὶ αὐτῶν θελήσεις· καὶ ἐπὶ τῶν νοητῶν δὲ ὡσαύτως. Ὀρθ. Εἰ τοίνυν καὶ κατὰ σὲ οὐ ταυτόν ἐστι τῇ οὐσίᾳ ἡ βούλησις, ἤγουν ἡ θέλησις, πάντα δὲ τὰ γεγονότα τοῦ θελήματος αὐτοῦ εἰσιν ἔργα, ὁμολόγει τὸν Υἱὸν ἐκ τῆς οὐσίας· οὕτω γὰρ αὐτὸν καὶ μονογενῆ ὁμολογήσεις τὸ μόνον ἐκ τῆς οὐσίας γεγενῆσθαι. Εἰ γὰρ καὶ αὐτὸς βουλήσεως καὶ θελήσεώς ἐστιν Υἱὸς, οὐκ ἔστι μονογενὴς, πολλῶν ὄντων τῶν κατὰ βούλησιν ἀποκυηθέντων. Γέγραπται γάρ· «Βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας.» Πολλαὶ δὲ θελήσεις οὐκ εἰσὶν, ὡς ἐνόμισας· οὐ γὰρ, ἐπειδὴ διάφορα τὰ δημιουργήματα, πάντως διάφοροι καὶ αἱ θελήσεις· ἀλλ' ὥσπερ ἑνὶ θελήματι ποιήσας τὸν ἄνθρωπον ἐκ διαφόρων μελῶν καὶ μερῶν πε ποίηκεν, ὀφθαλμοὺς, ὦτα, ῥῖνας, τρίχας, ἔντερα, καὶ διαφόρως τὴν τῶν ἐντέρων σύνθεσιν, σπλῆνα, ἧπαρ, νεφροὺς, καὶ ὅσα ἐν ἡμῖν· οὕτω καὶ πάντα τὸν κόσμον ἑνὶ θελήματι δημιουργεῖ. Ἀνόμ. Εἰ μείζων ὁ Πατὴρ τοῦ Υἱοῦ; καὶ εἰ μείζων, κατὰ τί μείζων, πότερον μείζων ὄγκῳ σώματος, ἢ κατὰ τὴν φύσιν τῆς ἀγεννησίας;","english":"Since the Scripture says, \"All things whatsoever he willed, he made,\" therefore he willed many things, and not one. But it is clearer to see this in the creation of the world. For he willed the world to exist, and it came to be according to his will, and what has come to be continues to exist. But the continuance is something other than the will of the creation; and he promised also to transform the world. Having willed, then, he transforms it. And not only are the wills many, but they are also various. For he willed heaven, he willed the sun, he willed the earth. And since the things willed are various, the wills concerning them must also differ; and likewise in the case of things intelligible. Orth.: If, then, according to you also the purpose, that is the will, is not the same as the essence, but all things that have come to be are works of his will, confess the Son to be from the essence; for in this way you will also confess him to be only-begotten, since he alone has been begotten from the essence. For if he too is a Son of purpose and will, he is not only-begotten, since there are many who have been brought forth according to purpose. For it is written: \"Having willed, he brought us forth by the word of truth.\" But the wills are not many, as you supposed; for it is not because the created things are various that the wills are certainly various too; but just as with one will he made man out of various members and parts—eyes, ears, nostrils, hair, intestines, and the various composition of the intestines, spleen, liver, kidneys, and all that is in us—so also he creates the whole world with one will. Anom.: Is the Father greater than the Son? And if he is greater, in what respect is he greater? Is he greater in bulk of body, or in the nature of unbegottenness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"καὶ πό τερον τὸ ἀγέννητον οὐσία ἐστὶν, ἢ οὐδέν ἐστιν; Ὀρθ. Μείζων ὁ Πατὴρ τοῦ Υἱοῦ γέγραπται, οὔτε δὲ ὄγκῳ, οὔτε χρόνῳ, οὔτε φύσει, ἀλλ' ὡς Πατὴρ Υἱοῦ ἐνανθρωπήσαντος. Διὰ δὲ τὴν ἐνανθρώπησιν καὶ τῶν ἀγγέλων ἠλαττῶσθαι αὐτὸν λέγει ὁ Ἀπόστολος, γράφων· «Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου.» Διὰ δὲ ταύτην τὴν ἐνανθρώπησιν καὶ τῇ Μαρίᾳ καὶ τῷ Ἰωσὴφ ὑπετάσσετο. «Ἦν γὰρ ὑποτασσόμενος αὐτοῖς,» ὡς ἐν Εὐαγγελίῳ γέγραπται. Ἀνόμ. Ἀλλὰ φύσει μείζων κατὰ τὸ ἀγέννητον, ἔστι τι, ἢ οὐδέν ἐστι, καθὼς προείπομεν; Ὀρθ. Οὐδέν ἐστι φύσει· οὐ γὰρ οὐσία ἐστίν. Εἰ τοίνυν κατὰ τὸ ἀγέννητόν ἐστι μείζων, τὸ δὲ ἀγέννητον οὐδέν ἐστι, κατ' οὐδέν ἐστι μείζων. Ὁ δὲ ἐν μηδενὶ μείζων κατὰ πάντα ἴσος. Οὐ γὰρ δὴ ὁ Πατὴρ ἐλάττων τοῦ Υἱοῦ. Ἀνόμ. Οὐκοῦν ἴσον λέγεις τὸ ἀγέννητον τῷ γεννήματι· καὶ πῶς ἀληθεύει ὁ λέγων· «Ὁ Πατὴρ ὁ πέμψας με μείζων μού ἐστιν;» Ὀρθ. Τὸ ἀγέννητον ἐπὶ Θεοῦ καὶ Πατρὸς οὐσία οὐκ ἔστιν, ἀλλὰ τοῦ μὴ Πατέρα ἔχειν τὸν Θεὸν δηλωτικόν. Οὐδεὶς δὲ διὰ τοῦτο μείζων τινὸς, διὰ τὸ Πατέρα μὴ ἔχειν. Οὐδὲ γὰρ ὁ Ἀδὰμ πατέρα ἔσχεν, οὔτε ἡ Εὔα· ἀλλ' ὅμως εἰσὶν ἡμῖν ὁμοούσιοι. Πῶς δὲ καὶ, περὶ ἀγεννήτου καὶ γεννητοῦ φιλοσοφῶν, ὥσπερ ἐπιλανθανόμενος σαυτοῦ ἐπήγαγες τό· Ὁ Πα τὴρ ὁ πέμψας με μείζων μού ἐστιν;» Ἔδει γάρ σε μᾶλλον ἑαυτῷ ἀκολουθοῦντα εἰπεῖν· Ὁ ἀγέννητος ὁ πέμψας με μείζων μού ἐστιν. Ἀλλ' οὐ γέγραπται· διὰ τοῦτο οὐ λέγεις καλῶς.","english":"And is the unbegotten a substance, or is it nothing? Orth.: \"The Father is greater than the Son\" is written, yet not in bulk, nor in time, nor in nature, but as Father of the Son who became man. And because of the incarnation the Apostle says he was made lower even than the angels, writing: \"But we see Jesus, who was made a little lower than the angels, for the suffering of death.\" And because of this incarnation he was also subject to Mary and to Joseph. For \"he was subject to them,\" as it is written in the Gospel. Anom.: But by nature, as greater according to the unbegotten, is it something, or is it nothing, as we said before? Orth.: It is nothing by nature; for it is not a substance. If, then, he is greater according to the unbegotten, and the unbegotten is nothing, he is greater in nothing. But he who is greater in nothing is equal in all things. For indeed the Father is not less than the Son. Anom.: Then you say the unbegotten is equal to the begotten; and how is he who says, \"The Father who sent me is greater than I,\" speaking the truth? Orth.: The unbegotten in the case of God and the Father is not a substance, but declarative of God's not having a Father. But no one is greater than another for this reason, because he does not have a Father. For neither did Adam have a father, nor Eve; but nevertheless they are of the same substance as we. And how, also, when philosophizing about the unbegotten and the begotten, did you, as if forgetting yourself, add the words, \"The Father who sent me is greater than I\"? For you ought rather, following your own argument, to have said, \"The unbegotten who sent me is greater than I.\" But it is not written; therefore you do not speak well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"«Μὴ σοφίζου πολλὰ, ἵνα μὴ ἐκπλαγῇς.» Οὐ γὰρ εἶ σοφώτερος τοῦ Δανιὴλ, μήτοι γε τοῦ Πνεύματος, τοῦ Πατέρα μὲν διδάξαντος, ἀγέννητον δὲ μή. Ἀνόμ. Εἰ δὲ κατ' ὄγκον ὁ Πατὴρ μείζων, σύνθετος ἔσται ὁ ἀγέννητος, καίπερ ἁπλοῦς ὢν καὶ ἀσχημάτιστος· εἴγε ὁ ὄγκος σύνθετον καὶ μεριστόν· πᾶς γὰρ ὄγκος ἐκ μερῶν σύγκειται, καὶ σύνθεσιν μερῶν ἔχει· ὅπερ ἐπὶ Θεοῦ λέγει ἄτοπον. Ὀρθ. Ἐπὶ Θεοῦ λέγειν σύνθεσιν καὶ ὄγκον ἄτοπον, ἀληθῶς δὴ ἄτοπον. Θεὸς δὲ, κἂν μὴ θέλῃς, ὁ Υἱὸς, ἀσύνθετος καὶ ἁπλοῦς καὶ ἀσχημάτιστος καὶ αὐτός· καὶ σύνθε σιν λέγειν καὶ ὄγκον ἐπ' αὐτοῦ ἄτοπον. Εἰ δὲ τοῦτο, τὸ μεῖζον ἄρα ἐν τούτοις οὐχ εὑρεθήσεται. Ἐν δὲ τῷ ἁπλῷ καὶ ἀσυνθέτῳ καὶ ἀσχηματίστῳ καὶ θείῳ ἴσος ὁμολογηθεὶς, μείζονα τὸν Πατέρα λέγει, μορφὴν δού λου λαβὼν, καὶ τιμῶν τὸν ἑαυτοῦ Πατέρα. Ἀκούεις γοῦν αὐτοῦ λέγοντος· «Ἀλλ' ἐγὼ τιμῶ τὸν Πατέρα, ὑμεῖς δὲ ἀτιμάζετέ με·» καὶ, Ὁ Πατὴρ τιμᾷ τὸν Υἱὸν, καθίσας αὐτὸν ἐκ δεξιῶν, καὶ πάντας ἕλκων πρὸς αὐτόν. Λέγει γὰρ αὐτὸς ὁ Υἱός· «Οὐδεὶς ἔρχε ται πρὸς μὲ, ἐὰν μὴ ὁ Πατὴρ ὁ οὐράνιος ἑλκύσῃ αὐ τὸν πρὸς μέ.» Ἀνόμ. Ἄλλως δὲ, εἰ ἔστι τι τὸ ἀγέννητον, ἢ ὅλον ἐστὶ τοῦτο ἢ μέρος· ἀλλ' εἰ μὲν μέρος, πάλιν ἑαυτοῦ ἐστιν","english":"Do not be overly wise, lest you be struck with amazement. For you are not wiser than Daniel, let alone the Spirit, who taught that the Father is unbegotten, but not that he is unbegotten [in a way that excludes the Son]. Anom.: But if the Father is greater in bulk, then the Unbegotten will be composite, although he is simple and without shape—since bulk is composite and divisible; for all bulk is composed of parts and has a composition of parts, which it is absurd to say of God. Orth.: To say composition and bulk of God is absurd—truly absurd. But the Son is God, whether you wish it or not, and he too is uncomposite and simple and without shape; and to speak of composition and bulk in his case is absurd. But if this is so, then the greater will not be found in these things. But in the simple and uncomposite and shapeless and divine, having been confessed as equal, he says the Father is greater, having taken the form of a servant and honoring his own Father. For you hear him saying: \"But I honor the Father, and you dishonor me\"; and, The Father honors the Son, having seated him at his right hand, and drawing all to him. For the Son himself says: \"No one comes to me unless the heavenly Father draws him to me.\" Anom.: But otherwise, if the unbegotten is something, either it is this whole or a part; but if a part, again it is of itself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ἀνόμοιος· εἴγε τὸ μὲν μέρος αὐτοῦ ἀγέννητον, τὸ δὲ ἄλλο μή. Εἰ δὲ ὅλη ἡ φύσις ἀγέννητος, καθόλου δὲ μείζων ὁ Πατὴρ, εὐθὺς ἐπὶ τὴν παραλλαγὴν τῆς οὐσίας ὅλως ἐκπίπτει. Εἰ γὰρ ἡ οὐ σία ὅλη ἀγέννητος, καὶ οὐδὲν ἐπ' αὐτῇ μέρος γεννη τὸν, κατὰ δὲ τὸ ἀγέννητον ἀνόμοιος, καθ' ὅλην ἄρα τὴν οὐσίαν ἀνόμοιος. Πῶς οὖν λέγεις, πλὴν τῆς ἀγεννησίας, ἐν δὲ τῷ γεννητῷ ἔχει τὴν ὑπεροχὴν κατὰ τοῦ Υἱοῦ; Τὸ δὲ ἀγέννητον οὐδὲν ἔσται τοῦ Υἱοῦ μεῖζον, ὅπερ ἔξω φασὶ τῆς οὐσίας τοῦ Πατρός. Εἰ δὲ ἡ ὑπεροχὴ ἔξω τῆς οὐσίας τοῦ Πατρὸς, ἡ ἰσότης ἐν τῇ οὐσίᾳ ἐστί. Μεῖζον δέ ἐστι τὸ ἀγέννητον τοῦ Υἱοῦ, ὅπερ πᾶσιν οὐδέν· καὶ τὸ ἴσον ἐν τῷ Υἱῷ ἔσται, ἐκεῖνο μὲν ἀγέννητον, ταῦτα δὲ γεννητά. Ὀρθ. Ἁρπάζειν δεῖ οὐ τὰ ἄγραφα, ἀλλὰ τὴν τῶν οὐρανῶν βασιλείαν. Τί οὖν σὺ ἁρπάζεις ὃ οὔτε ἡ Γραφή σοι δίδωσιν, οὔτε ἡμεῖς; Οὐδεὶς γὰρ ἡμῶν σοι δίδωσι κατὰ τὸ ἀγέννητον μείζονα τὸν Πατέρα. Οὐδὲ γὰρ ὁ Υἱὸς εἶπεν· Ὁ ἀγέννητος μείζων μού ἐστιν, ἀλλ' ὁ Πατὴρ, πρὸς ὃν πορεύεσθαι ἔμελλε. Λέγει γὰρ οὕτως· «Εἰ γὰρ ἠγαπᾶτέ με, ἐχάρητε ἂν, ὅτι εἶπον, Πορεύομαι πρὸς τὸν Πατέρα· ὁ γὰρ Πατήρ μου μείζων μού ἐστι.» Πορεύεται δὲ, ὡς μορφὴν δούλου λαβών· ὡς δὲ Θεὸς, ἐν αὐτῷ τὸν Πατέρα ἔχει, λέγων· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ,» καὶ, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. Ὁ Πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτός.» Μὴ οὖν ἐπίσπειρε ζιζάνια τῷ ἀγρῷ τῆς θείας Γραφῆς, τὸ ἀγέννητον καὶ τὸ ἀνόμοιον· ἀλλ' εἰ θέλεις φιλοσοφεῖν ταῦτα τὰ ῥήματα, ἐπὶ τοῦ ἀφθάρτου καὶ ἀθανάτου φιλοσόφει·","english":"...dissimilar; if indeed one part of him is unbegotten, but the other is not. But if the whole nature is unbegotten, and the Father is greater in every respect, he immediately falls into a difference of essence altogether. For if the whole essence is unbegotten, and no part in it is begotten, and he is dissimilar according to the unbegotten, then he is dissimilar according to the whole essence. How then do you say, \"except for the unbegottenness, but in the begotten he has the superiority over the Son\"? But the unbegotten will be nothing greater than the Son, which they say is outside the essence of the Father. But if the superiority is outside the essence of the Father, equality is in the essence. And the unbegotten is greater than the Son, which is nothing to all; and the equal will be in the Son—that unbegotten, but these begotten. Orth.: One must seize not the unwritten things, but the kingdom of heaven. Why then do you seize what neither the Scripture gives you, nor we? For none of us gives you the Father as greater according to the unbegotten. For the Son did not say, \"The unbegotten is greater than I,\" but \"the Father,\" to whom he was about to go. For he says thus: \"If you loved me, you would have rejoiced, because I said, 'I am going to the Father; for my Father is greater than I.'\" But he goes, as having taken the form of a servant; but as God, he has the Father in himself, saying: \"I am in the Father, and the Father is in me,\" and, \"I and the Father are one; he who has seen me has seen the Father. The Father who remains in me, he does the works.\" Do not then sow weeds in the field of divine Scripture—the unbegotten and the dissimilar; but if you wish to philosophize about these words, philosophize about the incorruptible and immortal...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ταῦτα γάρ εἰσι σπέρματα τοῦ ἀγροῦ τῆς Γραφῆς· οἷον, Εἰ ἔστι τὸ ἀθάνατον, ἢ ὅλον ἐστὶ τοῦτο ἢ μέρος. Ἀλλ' εἰ μὲν μέρος, πάλιν ἑαυτῷ ἔσται ἀνόμοιος, εἴ γε τὸ μὲν μέρος αὐτοῦ ἀθάνατον, τὰ δὲ ἄλλα μή. Εἰ δὲ ὅλη ἡ φύσις ἀθάνατος καὶ ἄφθαρτος, καθόλου δὲ ἀθάνατος ὁ Πατὴρ καὶ ἄφθαρτος, καὶ ὁ Υἱὸς εὐθὺς ἐπὶ τὸ ταυ τὸν τῆς οὐσίας ὅλον εὑρεθήσεται. Εἰ γὰρ ἡ οὐσία ὅλη ἀθάνατος καὶ ἄφθαρτος, καὶ οὐδὲν ἐν αὐτῇ μέρος ἐναντίον, καθ' ὅλην ἄρα τὴν οὐσίαν ἡ ταυτότης. Πῶς οὖν τολμᾷ τις λέγειν ἀνόμοιον; Λέγετε τῆς ἐνεργείας, φασὶν, εἰκόνα. Εἰ δὲ ἐνέργεια ταυτὸν τῇ οὐσίᾳ, τῆς ἄρα οὐσίας ἔσται εἰκὼν ὁ Υἱός. Ἐρωτῶμεν τοίνυν· Ἐγέννησεν ἢ οὔ; Φασὶ, ναί. Ἐκ τῆς οὐσίας, ἢ ἐκ τῆς θελήσεως; Οὐκ ἐκ τῆς οὐσίας, φησὶν, ἀλλ' ἐκ τῆς βουλήσεως· ἄλλο γὰρ λέ γεις αὐτὸς τὴν ἀγαθότητα καὶ τὴν βούλησιν παρὰ τὴν οὐσίαν, ἢ τὴν αὐτήν. Εἰ μὲν οὖν τὴν αὐτὴν λέ γεις, ἐκ δὲ τῆς θελήσεως καὶ τῆς ἀγαθότητος ἐγέννησεν, ἀλλ' ὡς ὁμοούσιον λέγεις τῷ Πατρὶ τὸν Υἱόν· ὅπερ οὐ βούλει. Λέγεις δὲ, ὅτι καὶ τὰ πάντα ἐκ τῆς βουλήσεως τοῦ Θεοῦ ἐγένετο διὰ Υἱοῦ. Εἰ δὲ θέλησις ταυτὸν τῇ οὐσίᾳ, ὁμοούσια ἔσται τὰ πάντα τῷ Θεῷ, εἴτε ἑρπετὰ, εἴτε νηκτὰ, καὶ τὰ λοιπὰ πάντα· «Πάντα γὰρ ὅσα ἠθέλησεν, ἐποίησεν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ·» οὕτως ἄρα, καὶ τῆς ἐνεργείας εἰκὼν ὢν, ἐξ ὧν αὐτὸς λέγεις, οὐχὶ καὶ τῆς οὐσίας ἐστὶν ἀπαράλλακτος; Εἰ μὲν οὖν τοὺς ἑαυτοῦ διατρέπειν ὁμοδόξους ἐπιχειρεῖς, συνήγαγες· εἰ δὲ τὸν ἀληθῆ λόγον, οὐδὲ ἀκροατὴς γε γενῆσθαι τούτου φαίνῃ μοι. Ὅτι γὰρ τῆς οὐσίας εἰ κὼν ὁ Υἱὸς, ὁ Ἀπόστολος εἶπεν·","english":"For these are seeds of the field of Scripture: for instance, If the immortal exists, is it this as a whole or a part? But if a part, then again it will be unlike itself, if indeed one part of it is immortal, but the others are not. But if the whole nature is immortal and incorruptible, and the Father is wholly immortal and incorruptible, then the Son too will immediately be found to be altogether in the same identity of essence. For if the essence is wholly immortal and incorruptible, and no part in it is contrary, then identity extends through the whole essence. How then does anyone dare to say that he is unlike? They say, an image of the activity. But if the activity is the same as the essence, then the Son will be an image of the essence. We ask, then: Did he beget or not? They say, Yes. From the essence, or from the will? Not from the essence, he says, but from the will; for you yourself call goodness and will something other than the essence, or the same. If then you call it the same, and he begot from the will and the goodness, then you are saying that the Son is consubstantial with the Father—which you do not wish. But you say that all things too came to be from the will of God through the Son. But if the will is the same as the essence, then all things will be consubstantial with God, whether creeping things or swimming things and all the rest; for \"all things whatsoever he willed, he made in heaven and on earth.\" Thus then, being an image of the activity, by your own words, is he not also an exact image of the essence? If then you are attempting to confound your own partisans, you have gathered your arguments; but if the true account, you do not appear to me even to have been a hearer of it. For that the Son is an image of the essence, the Apostle said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"«Ὃς ὢν ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως.» Τὸ γὰρ χαρακτὴρ τῆς ὑποστάσεως οὐδὲν ἄλλο ἐστὶν ἀλλ' ἡ εἰκὼν τῆς οὐσίας. Καὶ ὅτι οὐκ ἔστι ταυτὸν ἡ θέλησις καὶ ἡ οὐσία, ἡμῶν οὗτος ὁ λόγος. Διὰ γὰρ τοῦτο τὸν μὲν Υἱὸν γέννημα τῆς οὐσίας λέγομεν εἶ ναι, ἑαυτοὺς δὲ τῆς θελήσεως. Ἔστιν δὲ καὶ κατὰ σὲ οὐ ταυτὸν τῇ οὐσίᾳ ἡ θέλησις· ἡ δὲ οὐσία οὔτε ἤρξατο, οὔτε παύεται. Οὔτε ἄρα ἤρξατο ἡ εἰκὼν, οὔτε ἐπαύσατο. Ἡ δὲ θέλησις καὶ ἄρχεται καὶ παύεται. Τοὺς τοίνυν λέγοντας ταυτὸν εἶναι τῇ οὐσίᾳ τὴν θέλησιν, ἐκείνους ἔχε. Ἡμεῖς γὰρ καὶ βουλόμεθα, καὶ ὁμολογοῦμεν, καὶ πιστεύομεν ὁμοούσιον εἶναι τῷ Πατρὶ τὸν Υἱόν. Διὰ γὰρ τοῦτο καὶ μονογενῆ αὐτὸν εἶναι πιστεύομεν· ὅτι μόνος αὐτὸς ἐκ τῆς οὐσίας γε γέννηται, καθὼς προείρηται· οἱ δὲ ἄλλοι πάντες ἐκ τῆς θελήσεως. Ὁμοούσιον δὲ λέγοντες τῷ Πατρὶ τὸν Υἱὸν, οὐκ αὐτὸν ἑαυτῷ λέγομεν ὁμοούσιον· οὐδεὶς γὰρ αὐτὸς\n\nἑαυτῷ ὁμοούσιος. Εἰ δὲ ἀληθῶς ὁμολογεῖς τὰ πάντα ἐκ τῆς βουλήσεως τοῦ Πατρὸς διὰ τοῦ Υἱοῦ γεγονέναι, μετὰ δὲ πάντων λέγεις τὸν Υἱὸν γεγονέναι, καὶ αὐτὸν δι' ἑαυτοῦ δώσεις γεγονέναι· εἰ δὲ τοῦτο ἄτοπον, οὐκ ἄρα βουλήσεώς ἐστιν ὁ Υἱός. Εἰ γὰρ «Ὅσα ἂν ποιεῖ ὁ Πατὴρ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ,» ποιήσει καὶ ὁ Υἱὸς ἄλλον υἱὸν, ἵνα πάντα τῷ Πατρὶ ὁμοίως ποιήσῃ. Εἰ δὲ οὐκ ἐποίησεν, οὐδὲ ποιεῖ, οὐκ ἔστι ποίημα αὐτός. Ἀληθεύει γὰρ λέγων ὅτι· «Πάντα ὅσα ἂν ποιεῖ ὁ Πατὴρ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ.» Οὐ ποιεῖ δὲ ἑαυτόν· οὐκ ἔστιν ἄρα ποίημα. Ἀλλ' ἐρεῖς· Οὐκ εἶπεν, Πάντα ὅσα ἐποίησεν. ἀλλ' ὅσα ποιεῖ·","english":"Who being the brightness of glory and the express image of his substance.” For the express image of the substance is nothing other than the image of the essence. And that will and essence are not the same, this is our argument. For this reason we say that the Son is a offspring of the essence, but we ourselves are of the will. And according to you too, the will is not the same as the essence; but the essence neither began nor ceases. Therefore neither did the image begin nor cease. But the will both begins and ceases. Those, then, who say that the will is the same as the essence—keep them. For we both will and confess and believe that the Son is consubstantial with the Father. For this reason we also believe that he is only-begotten: because he alone was begotten from the essence, as has been said before; but all others are from the will. And when we say that the Son is consubstantial with the Father, we do not say that he is consubstantial with himself; for no one is\n\nconsubstantial with himself. But if you truly confess that all things came to be from the Father’s will through the Son, and you say that the Son came to be along with all things, you will also grant that he came to be through himself; but if this is absurd, then the Son is not of will. For if “whatever things the Father does, these the Son also does likewise,” the Son will also make another son, so that he may do all things likewise to the Father. But if he did not make, nor does he make, he is not himself a made thing. For he speaks truly when he says: “All things whatever the Father does, these the Son also does likewise.” But he does not make himself; therefore he is not a made thing. But you will say: He did not say, “All things whatever he made,” but “whatever he does.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"γίνωσκε, ὅτι ἔθος τῇ Γραφῇ τὸ παρ ωχηκὸς ὡς ἐπὶ ἐνεστῶτος χρόνου λέγειν· ὡς τὸ, «Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα·» καὶ ἐν ἑτέρῳ· «Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς·» καὶ, «Ὁ ποιῶν πλειάδα, καὶ ἕσπερον, καὶ ἀρκτοῦρον, καὶ ταμιεῖα νότου.» Ἀνόμ. Πρὸ πάντων δὲ καὶ ὑπὲρ πάντα ἐρωτᾷν δεῖ αὐτοὺς, τί σημαίνει τὸ ἀγέννητον. Εἰ μὲν γὰρ τὴν οὐσίαν, ὅπερ ἐστὶν ἀληθὲς, τοσαύτη ἔσται ἡ παραλλαγή. Ὀρθ. Καὶ ἡμεῖς δὲ πρὸ πάντων ἐρωτῶ μεν, τί σημαίνει τὸ γεννητόν. Εἰ μὲν γὰρ τὴν οὐσίαν, ὅπερ ἐστὶ ψεῦδος, πάντα τὰ γεννητὰ ὁμοούσια· εἰ δὲ οὐ πάντα τὰ γεννητὰ ὁμοούσια, ὅπερ ἐστὶν ἀλη θὲς, οὐκ ἄρα τὸ γεννητὸν οὐσία. Εἰ δὲ τὸ γεννητὸν οὐκ οὐσία, οὐδὲ τὸ ἀγέννητον οὐσία. Εἰ δὲ τὸ ἀγέννη τον οὐσία, τὸ δὲ γεννητὸν οὐκ οὐσία, ἀνούσια τὰ γεννητά. Τί οὖν λέγεις ἀνόμοιον; Τὸ γὰρ μὴ ὂν τῷ ὄντι οὔτε ὅμοιον, οὔτε ἀνόμοιον. Ἡμεῖς τὸν Υἱὸν γεννητὸν μὲν λέγομεν, οὐχὶ δὲ καὶ γενητόν. Γεννητὸν γάρ ἐστι τὸ πατέρα ἔχον, γενητὸν δὲ τὸ γενεσιουργὸν ἔχον. ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΔΙΑΛΟΓΟΣ Γʹ περὶ τῆς ἁγίας Τριάδος, ἐν ᾧ αἱρετικοῦ φρονοῦντος τὰ τοῦ Πνευματομάχου Μακεδονίου ἀντίθεσις πρὸς Ὀρθόδοξον. ΜΑΚΕΔΟΝΙΟΣ. Ποῦ γέγραπται, Θεὸς τὸ Πνεῦμα; ΟΡΘΟΔΟΞΟΣ. Εἰ ἐπίστευες εἰς τὸν Υἱὸν τοῦ Θεοῦ ὀρθῶς, ἐγίνωσκες τὴν περὶ τοῦ Πνεύματος πίστιν. Μακ. Ἡμεῖς οὕτως πιστεύομεν, ὡς ὁ μακάριος Λουκιανός. Ὀρθ. Θέλω γνῶναι, εἰ κἂν ὡς ὁ μακάριος Λουκιανὸς πιστεύεις. Μακ. Καὶ ὑμεῖς γὰρ οὕτως πι στεύετε; Ὀρθ. Ἡμεῖς μὲν οὕτως πιστεύομεν, ὡς πάντες οἱ ἅγιοι μάρτυρες.","english":"Know that it is the custom of Scripture to speak of the past as though it were the present time, as in “Who makes his angels spirits,” and in another place, “Who founded the earth upon its firmness,” and, “Who makes the Pleiad and Hesperus and Arcturus and the chambers of the south.” Unorthodox: But before all things and above all things we must ask them what “unbegotten” signifies. For if it signifies the essence, which is true, the difference will be so great. Orthodox: And we too ask before all things what “begotten” signifies. For if it signifies the essence, which is false, all begotten things are of the same essence; but if not all begotten things are of the same essence, which is true, then “begotten” is not essence. And if “begotten” is not essence, neither is “unbegotten” essence. But if “unbegotten” is essence, and “begotten” is not essence, then begotten things are without essence. What then do you say, Unsimilar? For that which is not, is neither similar nor dissimilar to that which is. We say the Son is begotten, but not made. For that which has a father is begotten, but that which has a maker is made. Of our father among the saints Athanasius, the third dialogue concerning the holy Trinity, in which the objection of the heretic who holds the views of Macedonius the Pneumatomach is set against the Orthodox. Macedonius: Where is it written that the Spirit is God? Orthodox: If you believed rightly in the Son of God, you would know the faith concerning the Spirit. Mac: We believe thus, as the blessed Lucian did. Orth: I wish to know whether you even believe as the blessed Lucian did. Mac: Do you too believe thus? Orth: We believe thus, as all the holy martyrs did.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Καὶ γὰρ καὶ αὐτοὶ οὕτως ἐπίστευσαν, ὡς οἱ ἅγιοι ἀπόστολοι. Μακ. Πιστεύεις οὖν ὡς ὁ μακάριος Λουκιανός; Ὀρθ. Εἶπον, ὅτι οὐ μόνον ὡς ὁ μακάριος Λουκιανὸς, ἀλλὰ καὶ ὡς πάντες οἱ ἅγιοι μάρτυρες, καὶ οἱ ἀπόστολοι. Μακ. Ὑπο γράφεις οὖν τῇ ἐκθέσει Λουκιανοῦ; Ὀρθ. Τί γὰρ κατέγνως τῆς ὑπὸ τῶν τιηʹ Πατέρων ἁγίων ἐν Νικαίᾳ τῆς Βιθυνίας ἐκτεθείσης, ἵνα καὶ ἄλλην περιβλέψῃ; Μακ. Σὺ γὰρ τί κατέγνως τῆς τοῦ Λουκιανοῦ; Ὀρθ. Κατέγνων τῆς προσθήκης ἧς προσεθήκατε, καὶ ἔχω δεῖξαι, ὅτι προσεθήκατε ἐναντία αὐτῆς. Μακ. Ὑμεῖς γὰρ οὐ προσεθήκατε τῇ ἐν Νικαίᾳ; Ὀρθ. Ἀλλ' οὐκ ἐναντία αὐτῇ. Μακ. Ὅλως προςεθήκατε. Ὀρθ. Τὰ τότε μὴ ζητηθέντα, ἃ καὶ νῦν ἡρμήνευσαν οἱ Πατέρες εὐσεβῶς· ὑμεῖς δὲ τὴν προσ θήκην ἐπὶ τὸ ἀσεβέστερον προσεθήκατε, καὶ οὐδ' οὕτως αὐτῇ ἀκολουθεῖτε. Μακ. Ἡμεῖς οὕτω πιστεύομεν, ὡς Λουκιανός. Ὀρθ. Ἐὰν δέ σ' ἐλέγξω, μηδ' οὕτως πιστεύοντα; Μακ. Πῶς ἔχεις δεῖξαι; Ὀρθ. Ἐν αὐτῇ γέγραπται· Ὁ Υἱὸς τοῦ Θεοῦ οὐσίας καὶ βουλῆς, καὶ δυνάμεως, καὶ δόξης ἀπαράλλακτος εἰκὼν, ἢ οὔ; Μακ. Ναί. Ὀρθ. Οὐσία δὲ οὐσίας ἀπαράλλακτος οὖσα, ἡ αὐτή ἐστιν οὐσία; Μακ. Τοιαύτη οὐσία. Ὀρθ. Ἄλλο γάρ ἐστι τοιαύτη, καὶ ἄλλο ἡ αὐτή; Μακ. Ἡμεῖς τοιαύτην λέγομεν καὶ ὁμοίαν, οὐ τὴν αὐτὴν δέ. Ὀρθ. Οὕτως λέγεις ὅμοιον τῷ Πατρὶ τὸν Υἱὸν, ὡς ἄγγελον ἀγγέλῳ; Μακ. Ναί. Ὀρθ. Τῶν δὲ ἀγγέλων ἡ αὐτή ἐστιν οὐσία; Μακ. Ἡμεῖς τοιαύτην λέγομεν καὶ ὁμοίαν, οὐ τὴν αὐτήν· διὸ καὶ ὁμοιοούσιον λέγομεν, καὶ οὐχ ὁμοούσιον. Ὀρθ. Λέγεις Θεὸν ἐκ Θεοῦ; Μακ. Ναί. Ὀρθ. Καὶ φῶς ἐκ φωτός; Μακ. Ναί. Ὀρθ.","english":"For they too believed in this way, as the holy apostles did. Macarius: Do you believe, then, as the blessed Lucian did? Orth.: I said that I believe not only as the blessed Lucian did, but also as all the holy martyrs and the apostles did. Mac.: Do you then subscribe to the exposition of Lucian? Orth.: Why? What fault have you found with the exposition set forth by the three hundred and eighteen holy Fathers at Nicaea in Bithynia, that you should look to another as well? Mac.: What fault, then, have you found with that of Lucian? Orth.: I have found fault with the addition that you made, and I can show that you made it in opposition to that exposition. Mac.: Did you not add to the exposition of Nicaea? Orth.: But not in opposition to it. Mac.: You added altogether. Orth.: We clarified matters not then inquired into, which the Fathers have now also piously interpreted; but you made your addition in a more impious direction, and not even so do you follow it. Mac.: We believe as Lucian did. Orth.: What if I convict you of not even believing in that way? Mac.: How can you show it? Orth.: Is it written in that exposition: “The Son of God is the unvarying image of the substance and will and power and glory of God,” or not? Mac.: Yes. Orth.: And is a substance that is an unvarying image of a substance the same substance? Mac.: Such a substance. Orth.: For is “such” one thing, and “the same” another? Mac.: We say “such” and “like,” but not “the same.” Orth.: Do you then say that the Son is like the Father in the way that one angel is like another? Mac.: Yes. Orth.: And is the substance of the angels the same? Mac.: We say “such” and “like,” but not “the same”; therefore we say “of like substance” and not “of the same substance.” Orth.: Do you say “God from God”? Mac.: Yes. Orth.: And “light from light”? Mac.: Yes. Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Οὗτος ὁ Θεὸς καὶ Υἱὸς ἐκ τούτου τοῦ Θεοῦ καὶ Πατρός; Μακ. Ναί. Ὀρθ. Τοῦτο τὸ φῶς, ὅ ἐστιν Υἱὸς, ἐκ τούτου φωτὸς, ὅ ἐστι Πατήρ; Μακ. Ναί. Ὀρθ. Αὕτη ἡ οὐσία ἐκ ταύτης τῆς οὐσίας; Μακ. Οὔ. Ὀρθ. Πῶς οὖν\n\nἀπαράλλακτος; Μακ. Ὅτι ἄλλη τοιαύτη. Ὀρθ. Ἡ μὴ οὖσαἐξ αὐτῆς τῆς οὐσίας, Υἱὸς εἶναι οὐ δύναται, οὔτε μὴν ἄλλη τοιαύτη εἶναι, ἀπαραλλάκτως ἔχουσα. Μακ. Ποῦ γέγραπται, Θεὸς τὸ Πνεῦμα; Ὀρθ. Ὅταν σ' ἐξελέγξω μηδ' οὕτως ἔχοντα, ὡς ἣν προεβάλλου ἔκθεσιν, τότε λέγω, ποῦ γέγραπται. Τέως οὖν εἰπέ μοι, εἰ ὁμολογεῖς οὐσίας, καὶ βουλῆς, καὶ δυνάμεως, καὶ δόξης ἀπαράλλακτον εἰκόνα τὸν τοῦ Θεοῦ Υἱόν. Μακ. Ναὶ, ναὶ, ναί· τρίτον εἶπον. Ὀρθ. Εἰ οὖν αὐτὴν τὴν βουλὴν, καὶ δύναμιν, καὶ δόξαν λέγεις τοῦ Υἱοῦ καὶ τοῦ Πατρός; Μακ. Οὐ λέγω· οὐ γὰρ ἡ ἔκθεσις Λουκιανοῦ τὴν αὐτὴν λέγει βουλὴν, καὶ δύναμιν, καὶ δόξαν. Ὀρθ. Οὐκ ἀληθῶς ἄρα τὴν δικαιοσύνην λαλεῖς. Βουλὴ γὰρ βουλῆς ἀπαράλλακτος οὖσα, ἡ αὐτή ἐστι βουλή· καὶ δύναμις δυνάμεως ἀπαράλλακτος οὖσα, ἡ αὐτή ἐστι δύναμις· καὶ δόξα δόξης ἀπαράλλακτος οὖσα, ἡ αὐτή ἐστι δόξα. Μακ. Ἀπαράλλακτον λέγω, τὴν αὐτὴν οὐ λέγω. Ὀρθ. Μᾶλλον οὖν καὶ τὸ ἀπαράλλακτον φωνῇ λέγεις, ὡς οἱ Χριστὸν αὐτὸν καλοῦντες, καὶ μὴ πιστεύοντες, ὅτι Χριστός ἐστιν. Εἰ γὰρ ἐπί στευον, οὐκ ἂν τύπτοντες αὐτὸν ἔλεγον· «Προφήτευσον ἡμῖν, Χριστὲ, τίς ἐστιν ὁ παίσας σε;» Μακ. Εἶπον, ὅτι οὐσίας, καὶ βουλῆς, καὶ δυνάμεως, καὶ δόξης ἀπαράλλακτον εἰκόνα λέγω τὸν Υἱὸν τῷ Πατρί. Ὀρθ. Ἄλλην τοιαύτην οὐσίαν λέγεις, καὶ ἄλλην τοιαύτην βουλὴν, καὶ ἄλλην τοιαύτην δύναμιν, καὶ ἄλλην τοιαύτην δόξαν; Μακ.","english":"Is this God and Son from this God and Father? Macarius: Yes. Orth.: Is this light, which is the Son, from this light, which is the Father? Mac.: Yes. Orth.: Is this essence from this essence? Mac.: No. Orth.: How then\n\nis he unalterable? Mac.: Because he is another such. Orth.: That which is not from that essence itself cannot be a Son, nor indeed can it be another such, being unalterably so. Mac.: Where is it written, \"God the Spirit\"? Orth.: When I have convicted you of not even holding as the exposition you put forward, then I say, \"Where is it written?\" For now, tell me, do you confess the Son of God to be an unalterable image of essence, and counsel, and power, and glory? Mac.: Yes, yes, yes; I have said it a third time. Orth.: If, then, you say the very counsel, and power, and glory of the Son and of the Father? Mac.: I do not say so; for the exposition of Lucian does not say the same counsel, and power, and glory. Orth.: You do not speak the truth, then, about righteousness. For counsel that is an unalterable counsel of counsel is the same counsel; and power that is an unalterable power of power is the same power; and glory that is an unalterable glory of glory is the same glory. Mac.: I say unalterable; I do not say the same. Orth.: Rather, then, you say \"unalterable\" with your voice, like those who call him Christ and do not believe that he is Christ. For if they believed, they would not have said while striking him, \"Prophesy to us, Christ, who is it that struck you?\" Mac.: I said that I call the Son an unalterable image of essence, and counsel, and power, and glory to the Father. Orth.: Do you say another such essence, and another such counsel, and another such power, and another such glory? Mac.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ναί. Ὀρθ. Δύο οὖν Θεοί; Μακ. Εἷς καὶ εἷς. Ὀρθ. Οὗτος ὁ τοιοῦτος εἷς ἐκ τούτου τοῦ ἑνός; Μακ. Ναί. Ὀρθ. Ἐκ τῆς οὐσίας ἆρα; Μακ. Οὔ. Ὀρθ. Ἀλλ' ἐκ μὴ ὄντων αὐτὸν ὑπεστήσατο;Μακ. Ἐκ μὴ ὄντων τι ἐστίν. Ὀρθ. Τοὺς ἀγγέλους λέγεις εἶναι, καὶ πᾶσαν τὴν κτίσιν, ἐκ τοῦ Θεοῦ; Μακ. Ναί. Γέγραπται γάρ· «Τὰ πάντα ἐκ τοῦ Θεοῦ.» Ὀρθ. Ἐκ τῆς οὐσίας αὐτοῦ; Μακ. Οὐχί. Μὴ γένοιτο! Ὀρθ. Οὕτως οὖν καὶ τὸν Υἱὸν λέγεις ὡς τὰ πάντα; Μακ. Μονογενῆ αὐτὸν λέγω, οὐ μὴν ἐκ τῆς οὐσίας. Ὀρθ. Ὁ μὴ ὢν ἐκ τῆς οὐσίας, Υἱὸς ἀπαράλλακτος κατ' οὐ σίαν εἶναι οὐ δύναται. Μακ. Οἱ ἄγγελοι οὐκ εἰσὶ κατ' οὐσίαν ἀλλήλοις ἀπαράλλακτοι; Ὀρθ. Ναί. Μακ. Μὴ κατ' οὐσίαν ἄγγελος ἐξ ἄλλου ἐστίν; Ὀρθ. Ἀλλ' οὐδεὶς ἀγγέλων ἀγγέλου πατὴρ ἢ υἱός. Ὁ δὲ μακάριος Λουκιανὸς, Υἱὸν Πατρὸς οὐσίας, καὶ βουλῆς, καὶ δυνάμεως, καὶ δόξης ἀπαράλλακτον εἰκόνα εἰρηκὼς, διὰ τοῦ Υἱοῦ τὸ ἐξ αὐτῆς ἔδειξε, καὶ διὰ τοῦ ἀπαραλλάκτου τὸ αὐτόν. Μακ. Ἐγὼ ἀπαράλλακτον λέγω· οὔτε δὲ ἐκ τῆς οὐσίας, οὔτε τὴν αὐτὴν οὐσίαν, οὔτε τὴν αὐτὴν δύναμιν, οὔτε τὴν αὐτὴν δόξαν. Ὀρθ. Ἄλλην οὖν ἔχει δύναμιν ὁ Υἱὸς, καὶ ἄλλην δόξαν παρὰ τὸν Πατέρα; Μακ. Ἄλλην τοιαύτην. Ὀρθ. Πῶς οὖν εἴρηται· «Χριστὸς Θεοῦ δύναμις, καὶ Θεοῦ σοφία;» καὶ πῶς ὁ Υἱὸς λέγει· «Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ;» Μακ. Καὶ ὁ Πατὴρ ἰδίαν ἔχει δόξαν, καὶ βουλὴν, καὶ δύναμιν, ἢ οὔ; Ὀρθ. Ναί. Μακ. Καὶ ὁ Υἱὸς ἰδίαν, ἢ οὔ; Ὀρθ. Αὐτὴ ἡ τοῦ Πατρὸς δόξα, καὶ βουλὴ, καὶ δύναμις, τοῦ Υἱοῦ ἐστιν. Διὰ τοῦτο λέγει ὁ Υἱός· «Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν.» Μακ.","english":"Macarius: Yes. Orth.: Are there then two Gods? Mac.: One and one. Orth.: Is this one, being such as he is, from this one? Mac.: Yes. Orth.: From the essence, then? Mac.: No. Orth.: But did he establish him out of nothing? Mac.: He is something out of nothing. Orth.: Do you say that the angels are, and all creation, from God? Mac.: Yes. For it is written: \"All things are from God.\" Orth.: From his essence? Mac.: No. God forbid! Orth.: Do you then say that the Son is also as all things? Mac.: I call him Only-begotten, yet not from the essence. Orth.: He who is not from the essence cannot be a Son indistinguishable in essence. Mac.: Are the angels not indistinguishable from one another in essence? Orth.: Yes. Mac.: Is not an angel from another in essence? Orth.: But no angel is father or son of an angel. And the blessed Lucian, having called the Son an indistinguishable image of the Father's essence, and counsel, and power, and glory, showed through the Son that he is from it, and through the indistinguishable that he is the same. Mac.: I call him indistinguishable; but neither from the essence, nor the same essence, nor the same power, nor the same glory. Orth.: Does the Son then have a different power, and a different glory, from the Father? Mac.: A different one of such a kind. Orth.: How then is it said: \"Christ, the power of God and the wisdom of God\"? And how does the Son say: \"When the Son of Man comes in the glory of his Father\"? Mac.: Does the Father also have his own glory, and counsel, and power, or not? Orth.: Yes. Mac.: And the Son his own, or not? Orth.: The very glory, and counsel, and power of the Father are the Son's. For this reason the Son says: \"All things that the Father has are mine.\" Mac.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ὁ Υἱὸς οὖν οὐκ ἔχει δόξαν, οὐκ ἔχει βουλὴν, οὐκ ἔχει δύναμιν, οὐκ ἔχει θεότητα, ἐὰν μὴ λάβῃ παρὰ τοῦ Πατρός. Ὀρθ. Αὕτη ἡ δόξα, καὶ βουλὴ, καὶ δύναμις, καὶ ἡ θεότης, τοῦ Πατρός ἐστι καὶ τοῦ Υἱοῦ; Μακ. Μὴ γέ νοιτο εἰπεῖν! Ὀρθ. Πῶς οὖν λέγει ὁ Υἱός· «Πάντα τὰ ἐμὰ σά ἐστιν, καὶ τὰ σὰ ἐμά;» Μακ. Περὶ τῶν ἀπο στόλων λέγει. Ὀρθ. Οἶδα κἀγὼ, ὅτι περὶ τῶν μαθη τῶν διαλαλῶν εἶπε ταῦτα· ἀλλὰ συνῆψε τοῖς μαθη ταῖς πάντα, οὐκ ἔτι εἰπὼν, Οἱ ἐμοὶ σοί εἰσιν, ἀλλὰ, «Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά.» Ἐπεὶ, εἰ πρὸ τῆς κτίσεως οὐδὲν εἶχεν ὁ Πατὴρ τῶν προειρη μένων; Μακ. Ναὶ, εἶχεν θεότητα, δόξαν, δύναμιν, βουλὴν, ἀφθαρσίαν· ἀλλ' οὐ περὶ αὐτῶν ἔλεγεν. Ὀρθ. Ἄκουε τῶν τοῦ Κυρίου φωνῶν· ἔχουσι δὲ οὕτως· «Πάντα τὰ ἐμὰ σὰ, καὶ τὰ σὰ ἐμὰ, καὶ δεδόξασμαι ἐν αὐτοῖς.» Μακ. Ἐν γὰρ τοῖς μαθηταῖς δεδόξασται. Ὀρθ. Οὐκ εἶχεν οὖν δόξαν πρὸ τοῦ τὸν κόσμον εἶναι; Μακ. Ναὶ, εἶχεν· γέγραπται γάρ· «Πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί.» Ὀρθ. Ἐν αὐτῇ δὲ ἔρχεται","english":"The Son, then, has no glory, no will, no power, no divinity, unless he receives it from the Father. Orth.: Are this glory, and will, and power, and divinity the Father's and the Son's? Mac.: God forbid that one should say so! Orth.: How then does the Son say, \"All things that are mine are yours, and yours are mine\"? Mac.: He says this concerning the apostles. Orth.: I too know that he said these things while discoursing about the disciples; but he joined all things to the disciples, no longer saying, \"Those who are mine are yours,\" but, \"All things that are mine are yours, and yours are mine.\" Since, if before the creation the Father had none of the things previously mentioned? Mac.: Yes, he had divinity, glory, power, will, incorruptibility; but he was not speaking about these. Orth.: Hear the words of the Lord; they are as follows: \"All things that are mine are yours, and yours are mine, and I am glorified in them.\" Mac.: For he has been glorified in the disciples. Orth.: Did he not, then, have glory before the world existed? Mac.: Yes, he had it; for it is written: \"Father, glorify me with the glory which I had with you before the world existed.\" Orth.: In it he comes","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"κρῖναι ζῶντας καὶ νεκροὺς, ἢ ἐν ἄλλῃ; Μακ. Ἐν αὐτῇ. Ὀρθ. Λέγει δὲ ἐν Εὐαγγελίοις· «Μέλλει γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ.» Αὕτη ἄρα ἡ δόξα τοῦ Υἱοῦ ἐστιν καὶ τοῦ Πατρός. Καὶ ὅτι μία δόξα, ἐν ἄλλῳ τόπῳ τοῦ Εὐαγγελίου λέγει· «Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες οἱ ἄγγελοι μετ' αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὑτοῦ.» Ἀκούεις, εἰ ὦτα ἔχεις, ὅτι αὐτὴν δόξαν ἑαυτοῦ λέγει καὶ τοῦ Πατρός. Μακ. Ἔχεις μοι δεῖξαι, ποῦ γέγραπται, ὅτι Θεὸς τὸ Πνεῦμα; τί με περιάγεις πολλά; Ὀρθ. Εἰ μὲν πρῶτον ἔγνωσαν οἱ ἅγιοι ἀπόστολοι τὸ Πνεῦμα, καὶ τότε τὸν Υἱὸν, καλῶς καὶ σὺ ἐπιζητεῖς τὴν περὶ τοῦ Πνεύματος γνῶσιν πρὸ τῆς τοῦ Πατρὸς γνώσεως· εἰ δὲ πρότερον ἐγνώσθη αὐτοῖς ὁ Υἱὸς, καὶ τότε τὸ Πνεῦμα, πρότερον καὶ αὐτὸς ἐπίγνωθι τὴν τοῦ Υἱοῦ θεότητα, καὶ οὕτως μαθήσῃ καὶ τὴν τοῦ Πνεύματος γνῶσιν. Μακ. Οἶδα, καὶ πιστεύω, ὅτι Θεός ἐστιν ὁ Υἱὸς, ἐκ τοῦ Θεοῦ τοῦ Πατρὸς γεννηθεὶς, ὅλος ἐξ ὅλου. Ὀρθ. Οὐκοῦν ἐκ τῆς οὐσίας; Μακ. Οὔκ. Ὀρθ. Οὕτως οὖν αὐτὸν λέγεις ὅλον ἐξ ὅλου, ὡς ἕκαστον τῶν ἀγγέλων καὶ τῶν ἄλλων κτισμάτων; Μακ. Ἀλλ' ὁ Υἱὸς μονογενής ἐστι Θεός. Ὀρθ. Διὰ τοῦτο αὐτὸν λέγεις μονογενῆ, ἐπειδὴ ἄλλος τοιοῦτος οὐκ ἔστιν, ἣ ἐπειδὴ μόνος ἐκ τῆς οὐσίας γεγέννηται; Μακ. Ἐπειδὴ ἄλλος τοιοῦτος οὐκ ἔστιν. Ὀρθ. Εἰπὲ οὖν καὶ τὸ Πνεῦμα τὸ ἅγιον μονογενῆ Υἱόν. Ἄλλο γὰρ τοιοῦτον οὐκ ἔστιν. Μακ. Μὴ γένοιτο! Ὀρθ. Οὐκ ἄρα διὰ τὸ μόνον τοιοῦτον αὐτὸν εἶναι, μονογενὴς λέγεται, ἀλλ' ἐπειδὴ μόνος ἐκ τῆς οὐσίας γεγέννηται. Μακ.","english":"to judge the living and the dead, or in another? Mac. In it. Orth. But he says in the Gospels: \"For the Son of Man is about to come in the glory of his Father.\" This glory, then, is the Son's and the Father's. And that it is one glory, he says in another place of the Gospel: \"But when the Son of Man comes in his own glory, and all the angels with him, then he will sit on the throne of his own glory.\" Do you hear, if you have ears, that he calls this same glory his own and the Father's? Mac. Can you show me where it is written that the Spirit is God? Why do you lead me around about many things? Orth. If the holy apostles first knew the Spirit, and then the Son, you too rightly seek the knowledge concerning the Spirit before the knowledge of the Father; but if the Son was known to them first, and then the Spirit, then you also first acknowledge the divinity of the Son, and thus you will learn the knowledge of the Spirit as well. Mac. I know, and I believe, that the Son is God, begotten from God the Father, whole from whole. Orth. Therefore from the essence? Mac. No. Orth. Do you then say that he is whole from whole in the same way as each of the angels and the other creatures? Mac. But the Son is only-begotten God. Orth. Is it for this reason that you call him only-begotten, because there is no other such as he, or because he alone has been begotten from the essence? Mac. Because there is no other such as he. Orth. Then say that the Holy Spirit too is an only-begotten Son. For there is no other such as he. Mac. God forbid! Orth. Therefore he is not called only-begotten because he alone is such, but because he alone has been begotten from the essence. Mac.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Οὐκ ἔστιν οὖν ἐκ τῆς οὐσίας τοῦ Θεοῦ τὸ Πνεῦμα; Ὀρθ. Καὶ πάνυ. Μακ. Καὶ αὐτὸ ἄρα Υἱός. Ὀρθ. Ἀλλ' ὁ μὲν Υἱὸς ἐκ τῆς οὐσίας γεγέννηται, καὶ διὰ τοῦτο μονογενὴς Υἱός· τὸ δὲ Πνεῦμα ἐκ τῆς οὐσίας ἐκπορεύεται. «Πνεῦμα» γὰρ «παρ' ἐμοῦ ἐκπορεύεται,» γέγραπται· οὐ, Γεγέννηται· καὶ Υἱὸς λέγει· «Τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται·» οὐ, Γεγέννηται. Μακ. Καὶ τίς ἡ διαφορὰ τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως; Ὀρθ. Ὁ τὴν διαφορὰν εἰδὼς, καὶ τὸν τρόπον τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως οἶδεν. Ὅτι δὲ οὐδεὶς οἶδεν τὸν τρόπον τῆς γεννήσεως, ὁ προφήτης βοᾷ· «Τὴν γένεσιν αὐτοῦ τίς διηγήσεται·» Μακ. Καὶ πῶς οὖν λέγεις, ὅτι ὁ μὲν Υἱὸς ἐκ τῆς οὐσίας γεγέννηται, τὸ δὲ Πνεῦμα ἐκπορεύεται; Ὀρθ. Τὰ γεγραμμένα λέγω. Καὶ σὺ λέγε, καὶ οὐ κινδυνεύεις. Μακ. Ποῦ οὖν γέ γραπται, ἐκ τῆς οὐσίας; Ὀρθ. Ὅτι πάντα ἐκ τοῦ Θεοῦ, γέγραπται, καὶ σὺ ὁμολογεῖς; Μακ. Ναὶ, ὁμολογῶ. Μὴ οὖν ἐκ τῆς οὐσίας πάντα; Ὀρθ. Οὐχὶ, μὴ γένοιτο! Ἀλλ' ὅτι, πάντων ὄντων ἐκ τοῦ Θεοῦ, οὗτος μονογενὴς Υἱὸς, πολλῶν ὄντων υἱῶν, ἦ μὴν ἐκ τῆς οὐσίας, δῆλόν ἐστιν. Μακ. Μὴ καὶ τὸ Πνεῦμα μονογενὴς Υἱός ἐστιν; Ὀρθ. Καὶ νῦν λέγω, μὴ γένοιτο εἰπεῖν! Ἀλλ' ὥσπερ πολλῶν ὄντων υἱῶν, τοῦτον ἔγνωμεν ἐκ τῆς οὐσίας, διὰ τὸ λέγειν τὸν Πατέρα· «Οὗτός μοί ἐστιν ὁ Υἱὸς ὁ ἀγαπητός·» οὕτω τὸ Πνεῦμα ἔγνωμεν ἐκ τῆς οὐσίας, διὰ τὸ, πολλῶν ὄντων πνευμάτων, λέγειν τὸν Πατέρα· «Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα.» Ἄλλως γὰρ οὐ δύναται χωρισθῆναι τῶν ἄλλων ἁγίων πνευμάτων, καὶ συναφθῆναι τῷ Πατρὶ, εἰ μὴ τῷ λόγῳ τῆς οὐσίας. Μακ.","english":"Is the Spirit, then, not from the essence of God? Orth. Most certainly. Mac. Then he too is a Son. Orth. No: the Son has been begotten from the essence, and for this reason is the only-begotten Son; but the Spirit proceeds from the essence. For it is written, \"The Spirit proceeds from me,\" not \"is begotten\"; and the Son says, \"The Spirit of truth, who proceeds from the Father,\" not \"is begotten.\" Mac. And what is the difference between generation and procession? Orth. The one who knows the difference also knows the manner of the generation and of the procession. But that no one knows the manner of the generation, the prophet cries out: \"Who shall declare his generation?\" Mac. And how, then, do you say that the Son has been begotten from the essence, but the Spirit proceeds? Orth. I say what is written. Say it too, and you run no risk. Mac. Where, then, is it written, \"from the essence\"? Orth. That all things are from God is written, and you confess it? Mac. Yes, I confess it. Are all things, then, from the essence? Orth. No, God forbid! But since all things are from God, that this one is the only-begotten Son, while there are many sons, is assuredly from the essence—this is clear. Mac. Is the Spirit too not an only-begotten Son? Orth. Even now I say, God forbid that I should say so! But just as, while there are many sons, we have recognized this one as from the essence, because the Father says, \"This is my beloved Son,\" so we have recognized the Spirit as from the essence, because, while there are many spirits, the Father says, \"I will pour out from my Spirit upon all flesh.\" For otherwise he could not be separated from the other holy spirits and joined to the Father, except by the term of the essence. Mac.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ὁ γὰρ Πατήρ ἐστιν ὁ λέγων· «Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου;» Ὀρθ. Καὶ πάνυ. Μακ. Πόθεν τοῦτο; Ὀρθ. Παῦλος ὁ ἀπόστολος λέγει· «Ὅτε γὰρ ἐπεφάνη ἡ χάρις τοῦ Θεοῦ τοῦ Σωτῆρος ἡμῶν, οὐκ ἐξ ἔργων, ὧν ἐποιήσαμεν ἡμεῖς ἐπὶ τῆς γῆς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος, ἀναγεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ.» Τίς ἐξέχεε διὰ Ἰησοῦ Χριστοῦ; δηλονότι ὁ εἰρηκώς· «Ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου.» Μακ. Οὐχ ὁ Υἱὸς οὖν δίδωσι τὸ Πνεῦμα; Ὀρθ. Ἤκουσας, ὅτι ὁ Πατὴρ διὰ τοῦ Υἱοῦ δίδωσι τὸ Πνεῦμα. Ἀμέλει τοῦ Πατρὸς εἰρηκότος, «Ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου,» ὁ Υἱὸς ἀναστὰς ἐκ νεκρῶν, λέγει· «Λάβετε Πνεῦμα ἅγιον.» Μακ. Εἶπον ἐκ πολλοῦ, μή με περίσπα· ἀλλ', εἰ ἔχεις δεῖξαι, εἶπον ποῦ γέγραπται, Θεὸς τὸ\n\nΠνεῦμα. Ὀρθ. Ὁμολόγησον τὴν θεότητα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ μίαν, ἤγουν τὴν οὐσίαν, καὶ τὴν βουλὴν, καὶ τὴν δύναμιν, καὶ τὴν δόξαν· καὶ τότε μαθήσῃ περὶ τοῦ Πνεύματος. Μακ. Μία θεότης πάλιν ποῦ γέγραπται; Ὀρθ. Ὁμολογεῖς, ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος, ἢ οὔ; Μακ. Οὕτω γέγραπται. Ὀρθ. Ἄλλην ὁμολογεῖς τὴν θεότητα τοῦ Πατρὸς, καὶ ἄλλην τὴν θεότητα τοῦ Υἱοῦ; Μακ. Ναί. Ὀρθ. Ἡ θεότης οὖν τοῦ Πατρὸς ἐν τῇ θεότητι τοῦ Υἱοῦ; Μακ. Ναί. Ὀρθ. Δύο οὖν θεότητες; Μακ. Ὁ Θεὸς καὶ Πατὴρ, καὶ ἡ θεότης αὐτοῦ εἷς Θεός· καὶ ὁ Θεὸς καὶ Υἱὸς, καὶ ἡ θεό της αὐτοῦ, εἷς Θεός· καὶ ἔστιν, ὡς καὶ πάλαι εἶπον, εἷς καὶ εἷς Θεός. Ὀρθ. Ἐὰν οὖν λέγῃ ὁ Θεὸς διὰ τοῦ προφήτου Ἡσαΐου·","english":"For the Father is the one who says: \"I will pour out of my Spirit\"? Orth. Indeed. Mac. From where is this? Orth. Paul the apostle says: \"For when the grace of God our Savior appeared, not from works which we ourselves did on the earth, but according to his great mercy, having regenerated us through the washing of regeneration and renewal of the Holy Spirit, which he poured out upon us richly through Jesus Christ.\" Who poured out through Jesus Christ? Clearly the one who said: \"In the last days I will pour out of my Spirit.\" Mac. Is it not the Son, then, who gives the Spirit? Orth. You have heard that the Father gives the Spirit through the Son. Indeed, when the Father had said, \"In the last days I will pour out of my Spirit,\" the Son, having risen from the dead, says: \"Receive the Holy Spirit.\" Mac. I said long ago, do not draw me aside; but if you are able to show it, tell me where it is written that God is the Spirit. Orth. Confess that the divinity of the Father and of the Son is one, that is, the essence, and the counsel, and the power, and the glory; and then you will learn about the Spirit. Mac. Where is \"one divinity\" written again? Orth. Do you confess that in him dwells all the fullness of the divinity, or not? Mac. So it is written. Orth. Do you confess that the divinity of the Father is one, and the divinity of the Son another? Mac. Yes. Orth. Is the divinity of the Father, then, in the divinity of the Son? Mac. Yes. Orth. Are there two divinities, then? Mac. God and Father, and his divinity, is one God; and God and Son, and his divinity, is one God; and there is, as I also said before, one and one God. Orth. If, then, God says through the prophet Isaiah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"«Ἐγὼ ὁ Θεὸς, καὶ οὐκ ἔστι παρὲξ ἐμοῦ σώζων, ἀνήγγειλα, καὶ ἔσωσα, καὶ ὠνείδισα, καὶ οὐκ ἦν ἐν ὑμῖν ἀλλότριος·» τίνα αὐτῶν εἷς καὶ εἷς εἶναι θέλεις; Μακ. Ὁ Πατὴρ διὰ τοῦ Υἱοῦ σώζει. Ὀρθ. Εἷς ἄρα Θεὸς ὁ σώζων Πατὴρ καὶ Υἱός. Μακ. Ὁ αὐτὸς οὖν καὶ Πατήρ ἐστι καὶ Υἱός. Ὀρθ. Μὴ γένοιτο εἰ πεῖν! ἀλλ' ὥσπερ οἱ ἐν Χριστῷ κατηρτισμένοι εἷς ἐσμεν, οὐ συγκεχυμένων τῶν ὑποστάσεων, ἀλλὰ τῷ λόγῳ τῆς συμφωνίας καὶ τῆς φύσεως, ἤγουν οὐσίας· οὕτως Πατέρα καὶ Υἱὸν ἕνα Θεὸν λέγω τῷ λόγῳ τῆς οὐσίας καὶ τῆς συμφωνίας. Μακ. Καὶ ἡμεῖς λέγομεν μίαν συμφωνίαν. Ὀρθ. Εἰπὲ καὶ θεότητα, καὶ σώθητι. Μακ. Μίαν θεότητα οὐ λέγω. Ὀρθ. Ἐὰν ἀκούσῃς πάλιν τοῦ Θεοῦ ἐν τῷ αὐτῷ προφήτῃ λέγον τος, «Ἐγώ εἰμι Θεὸς, καὶ οὐκ ἔστιν ἄλλος. Κατ' ἐμαυτοῦ ὀμνύω, ἦ μὴν ἐξελεύσεται ἐκ τοῦ στόματός μου δικαιοσύνη· οἱ λόγοι μου οὐκ ἀπογραφήσονται, ὅτι ἐμοὶ κάμψει πᾶν γόνυ,» τίνα λέγεις τῶν εἷς καὶ εἷς εἰρηκέναι; Μακ. Τὸν Υἱόν· ὁ γὰρ Ἀπόστολος λέγει, ὅτι «Ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων· καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος ὁ Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Ἀμήν.» Ὀρθ. Μία ἄρα θεότης Πατρὸς καὶ Υἱοῦ. Μακ. Πῶς; Ὀρθ. Λέγει γάρ· «Ἐγώ εἰμι Θεὸς, καὶ οὐκ ἔστιν ἄλλος.» Ἢ γὰρ γενόμενος ἄφρων, ἐρεῖς, ὅτι οὐκ ἔστι Θεὸς ὁ Πατήρ· ἢ ὁμολογῶν Θεὸν τὸν Πατέρα, καὶ Θεὸν τὸν Υἱὸν, καὶ ἀκούων αὐτοῦ λέγοντος, «Ἐγώ εἰμι Θεὸς, καὶ οὐκ ἔστιν ἄλλος,» μίαν θεότητα ὁμολογήσεις, καὶ οὐ κινδυνεύσεις. Μακ. Ἐγὼ μίαν θεότητα οὐ λέγω. Ὀρθ.","english":"I am God, and there is no savior besides me; I declared, and I saved, and I reproached, and there was no strange god among you.\" Which one of them do you wish to be one and one? Mac. The Father saves through the Son. Orth. Therefore the Father and the Son who save are one God. Mac. Then he himself is both Father and Son. Orth. God forbid to say so! But just as those who are perfected in Christ are one, not with their hypostases confounded, but by the word of concord and of nature, that is, of essence; so I say that the Father and the Son are one God by the word of essence and of concord. Mac. And we say one concord. Orth. Say also \"one divinity,\" and be saved. Mac. I do not say one divinity. Orth. If you hear God again speaking in the same prophet, \"I am God, and there is no other. I swear by myself, surely righteousness shall go forth from my mouth; my words shall not be revoked, that to me every knee shall bow,\" which one do you say has spoken these things, one and one? Mac. The Son; for the Apostle says, \"At the name of Jesus every knee shall bow, of things in heaven and on earth and under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Amen.\" Orth. Therefore there is one divinity of the Father and the Son. Mac. How? Orth. For he says, \"I am God, and there is no other.\" Either, then, having become foolish, you will say that the Father is not God; or, confessing the Father to be God and the Son to be God, and hearing him say, \"I am God, and there is no other,\" you will confess one divinity, and you will not be in danger. Mac. I do not say one divinity. Orth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Ἐὰν οὖν ἀκούσῃς τοῦ προφήτου ἐκ προσώπου πάντων τῶν ἁγίων λέγοντος, «Ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν, οὐδ' οἱ ὀφθαλμοὶ ἡμῶν εἶδον Θεὸν, πλὴν σοῦ,» τί ἐρεῖς πρὸς αὐτούς; Μακ. Τὸν Υἱὸν λέγει. Ἄλλον γὰρ οὐκ εἴδομεν εἰ μὴ τὸν ἐνανθρωπήσαντα Υἱόν. Ὀρθ. «Ὁ δὲ ἑωρακὼς τὸν Υἱὸν ἑώρακε τὸν Πατέρα.» Μία ἄρα θεότης Πατρὸς καὶ Υἱοῦ. Μακ. Μίαν θεότητα οὐ λέγω. Ὀρθ. Ἐὰν λέγῃ ὁ Θεὸς ἐν τῷ αὐτῷ προφήτῃ, «Ἐγὼ Θεὸς πρῶτος, καὶ ἐγὼ εἰς τὰ ἐπερχόμενα,» τίνα λέγεις τῶν εἷς καὶ εἷς εἰρηκέναι; Μακ. Τὸν Πατέρα. Ὀρθ. Τὸν Υἱὸν οὖν οὐ λέγεις Θεόν; Μακ. Εἶπον Θεὸν ἐκ Θεοῦ. Ὀρθ. Εἰ τοίνυν Θεὸς ὁ Πατὴρ, καὶ Θεὸς ὁ Υἱὸς, λέγει δὲ ὁ Θεὸς, «Ἐγὼ Θεὸς πρῶτος, καὶ ἐγὼ εἰς τὰ ἐπερχόμενα·» μία ἄρα θεότης. Μακ. Κἂν πλείονα εἴπῃς, ἐγὼ μίαν θεότητα εἰπεῖν οὐ πείθομαι. Ὀρθ. Εἰ μή ἐστι μία θεότης Πατρὸς καὶ Υἱοῦ, ἄλλη ἐστὶ θεότης τοῦ Πατρὸς, καὶ ἄλλη θεότης τοῦ Υἱοῦ. Μακ. Καὶ πάνυ. Ὀρθ. Ἄλλη δὲ καὶ ἄλλη θεότης οὐκ εἰσὶνεἷς Θεός. Μακ. Οὐ γὰρ λέγω ἕνα Θεὸν Πατέρα καὶ Υἱόν. Ὀρθ. Ἐὰν οὖν ἀκούσῃς τοῦ προφήτου λέγοντος, «Οὕτω λέγει Κύριος σαβαώθ· Ἐκοπίασεν Αἴ γυπτος, καὶ ἐμπορία Αἰθιόπων· καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καὶ ἀκολουθήσουσιν ὀπίσω σοι δεδεμένοι χειροπέδαις, καὶ προσκυνή σουσί σοι. Σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν, Θεὸς τοῦ Ἰσραὴλ,» τίνα λέγεις εἰρηκέναι ταῦτα; Μακ. Τὸν Υἱόν. Ὀρθ. Εἰ δὲ καὶ οἱ ἀκολουθοῦντες αὐτῷ προσκυνήσουσιν ἐν αὐτῷ προσευχόμενοι, ἀληθινός ἐστι Θεός; Μακ. Ναί. Ὀρθ. Προσκυνοῦντες δὲ αὐτῷ οὐκ ἀλλοτρίῳ Θεῷ προσκυνοῦμεν, οὐδὲ δύο Θεοῖς· γέ γραπται γάρ·","english":"If, then, you hear the prophet speaking in the person of all the saints, \"From of old we have not heard, nor have our eyes seen a God besides you,\" what will you say to them? Mac. He means the Son, for we have seen no other than the Son who became man. Ort. \"He who has seen the Son has seen the Father.\" Therefore the Godhead of the Father and the Son is one. Mac. I do not say one Godhead. Ort. If God says in the same prophet, \"I am God, the first, and I am for the things to come,\" which of the one and one do you say has spoken? Mac. The Father. Ort. Do you not, then, call the Son God? Mac. I said God from God. Ort. If, therefore, the Father is God and the Son is God, and God says, \"I am God, the first, and I am for the things to come,\" then the Godhead is one. Mac. Even if you say more, I am not persuaded to say one Godhead. Ort. If there is not one Godhead of the Father and the Son, then the Godhead of the Father is one and the Godhead of the Son is another. Mac. Indeed. Ort. But different and different Godheads are not one God. Mac. For I do not say that the Father and the Son are one God. Ort. If, then, you hear the prophet saying, \"Thus says the Lord of hosts: Egypt has labored, and the trade of the Ethiopians; and the tall men of the Sabeans shall pass over to you, and they shall follow after you bound in handcuffs, and they shall worship you. For you are God, and we did not know, the God of Israel,\" who do you say has spoken these things? Mac. The Son. Ort. But if those who follow him shall worship by praying in him, is he true God? Mac. Yes. Ort. And in worshiping him we do not worship a strange God, nor two Gods; for it is written:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"«Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.» Εἰ δὲ προσκυνοῦντες αὐτῷ, καὶ τῷ Πατρὶ Κυρίῳ τῷ Θεῷ προσκυνοῦμεν, καὶ αὐτῷ μόνῳ λατρεύομεν· μία ἄρα θεότης\n\nΠατρὸς καὶ Υἱοῦ. Οὕτω γὰρ καὶ ἐροῦμεν, ὅτι «Σὺ ὁ Θεὸς, καὶ ἐν σοὶ ὁ Θεὸς, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ.» Μακ. Εἰ ἐν αὐτῷ ὁ Θεὸς, πῶς μία θεότης; Ὀρθ. Ὅτι ἐπιφέρει· «Καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ.» Καὶ ὁ Ἱερε μίας λέγει· «Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.» Εἰ δὲ οὗτος ὁ ἐπὶ γῆς ὀφθείς ἐστιν ὁ Θεὸς ἡμῶν, καὶ οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· μία ἄρα θεότης Πατρὸς καὶ Υἱοῦ. Μακ. Εἰ μία θεότης ἐστὶν, ἀγέννητος δέ ἐστιν ἡ τοῦ Πατρὸς, γεννητὴ δέ ἐστι τοῦ Υἱοῦ· γεννηταγέννητός ἐστιν ἡ θεότης. Ὀρθ. Γελοῖον ὑπομέ μνηκας φρόνημα. Ἆρα γὰρ, ὅτι ὁ ἀνὴρ καὶ ἡ γυνὴ οὐκ εἰσὶ δύο, ἀλλὰ μία σὰρξ, κατὰ τὴν τοῦ Κυρίου φωνὴν, ἀνδρογύναιός ἐστιν ἡ σάρξ; Μακ. Ἀλλὰ ἡ σὰρξ τοῦ ἀνδρὸς καὶ τῆς γυναικὸς, ἐκ μιᾶς ὑποκειμένης ὕλης εἰσὶ, τῆς γῆς. Ὀρθ. Ἐὰν οὖν λέγῃ ἡ Γραφὴ περὶ τῶν πιστευσάντων, «Ἦν αὐτοῖς καρδία μία καὶ ψυχὴ μία,» ἦν τὸ πλῆθος τῶν πιστευσάντων ἐξ ἀνδρῶν καὶ γυναικῶν, ἀνδρογύναιος ἦν ἡ ψυχή; Ἐὰν δὲ λέγῃ Παῦλος, «Ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν,» ἀνδρογύναιον λέγεις τὴν ἐλπίδα, ἐπειδὴ μίαν ἐλπίδα ἄνδρες καὶ γυναῖκες ἔχομεν; Μακ. Πάλιν λέγω, ἡμεῖς μίαν θεότητα οὐ λέγομεν. Ὀρθ.","english":"You shall worship the Lord your God, and him only shall you serve.\" But if, in worshiping him, we worship the Father, the Lord God, and serve him only, then there is one Godhead of the Father and the Son. For so we shall also say, \"You are God, and God is in you, and there is no God besides you.\" Mac. If God is in him, how is there one Godhead? Orth. Because he adds, \"And there is no God besides you.\" And Jeremiah says, \"This is our God; no other shall be reckoned beside him. He has discovered every way of knowledge, and gave it to Jacob his child, and to Israel his beloved. After these things he appeared on earth, and conversed with men.\" But if this one who appeared on earth is our God, and no other shall be reckoned beside him, then there is one Godhead of the Father and the Son. Mac. If there is one Godhead, but the Father's is unbegotten and the Son's is begotten, then the Godhead is begotten-unbegotten. Orth. You have entertained a ridiculous notion. For because a man and a woman are not two but one flesh, according to the word of the Lord, is the flesh therefore male-female? Mac. But the flesh of the man and of the woman is from one underlying matter, the earth. Orth. If, then, the Scripture says of those who believed, \"They had one heart and one soul,\" and the multitude of those who believed was of men and women, was the soul male-female? And if Paul says, \"One body and one Spirit, just as you were also called in one hope of your calling,\" do you call the hope male-female, because men and women have one hope? Mac. Again I say, we do not speak of one Godhead. Orth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ἐὰν οὖν λέγῃ ὁ Θεὸς διὰ τοῦ Δαβὶδ, «Ἄκουσον, λαός μου, καὶ λαλήσω σοι· Ἰσραὴλ, καὶ διαμαρτυροῦμαί σοι. Ἐὰν ἀκούσῃς μου, οὐκ ἔσται ἐν σοὶ Θεὸς πρόσφατος, οὐδὲ προσκυνήσεις Θεῷ ἀλλοτρίῳ. Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, ὁ ἀναγαγών σε ἐκ γῆς Αἰγύπτου,» τίνα λέγεις εἰρηκέναι; τὸν Πατέρα ἢ τὸν Υἱόν; Μακ. Ὡς Ἰουδαῖος, ἀπὸ τῆς Παλαιᾶς μοι Διαθήκης διαλέγῃ. Ὀρθ. Ὁ Χριστὸς εἶπεν· «Ἐρευνᾶτε τὰς Γραφὰς, ὅτι αὗταί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ.» Μακ. Ἀπὸ τῆς Καινῆς οὖν Διαθήκης οὐκ ἔστιν εὑρεῖν τὸν Χριστόν; Ὀρθ. Καὶ πάνυ. Φοβοῦμαι δὲ μήπως ὡς Μανιχαῖος παραγράφῃ τὴν Παλαιὰν Διαθήκην, μὴ πιστεύων, ὅτι ὁ αὐτὸς ὁ Θεὸς κἀκείνην ἐλάλησε καὶ ταύτην. Μακ. Οἶδα, ὅτι αὐτὸς Θεὸς καὶ τὴν Παλαιὰν Διαθήκην καὶ τὴν Καινὴν διέθετο· ἀλλὰ βούλομαι ἀπὸ τῆς Καινῆς μαθεῖν, ἐπειδὴ αὐτὴ φανερώτερον τὰς τρεῖς ὑποστάσεις ἐδίδαξεν. Ὀρθ. Ἐὰν οὖν ἀκούσῃς Παύλου λέγοντος, «Ὅτιἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα,» τίνα λέγεις λέγεσθαι τῶν εἷς καὶ εἷς; Μακ. Τὸν Πατέρα. Ὀρθ. Οὐκ ἔστι διὰ τοῦ Υἱοῦ τὰ πάντα; Μακ. Καὶ διὰ τοῦ Υἱοῦ τὰ πάντα. Ὀρθ. Πῶς οὖν οὐκ ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα; Μακ. Ὁ Πατὴρ ἔχει καὶ τὸ «ἐξ οὗ,» καὶ τὸ «δι' οὗ,» καὶ τὸ «εἰς αὐτόν.» Ὁ δὲ Υἱὸς τὸ μὲν «δι' οὗ» ἔχει, τὸ δὲ «ἐξ οὗ» οὐκ ἔχει. Ὀρθ. Ἀνάγνωθι τὸ ῥητὸν, ἵνα γνῷς, ὅτι τὸ «ἐξ αὐτοῦ,» καὶ «δι' αὐτοῦ,» καὶ «εἰς αὐτὸν τὰ πάντα,» καὶ περὶ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ εἶπεν ὁ ἅγιος Ἀπόστολος.","english":"If, then, God says through David, \"Hear, my people, and I will speak to you; Israel, and I testify to you. If you hear me, there shall be no new god in you, nor shall you worship a foreign god. For I am the Lord your God, who brought you up out of the land of Egypt,\" whom do you say has spoken? The Father or the Son? Mac. You are arguing with me as a Jew, from the Old Testament. Orth. Christ said, \"Search the Scriptures, for these are they that testify of me.\" Mac. So then, is it not possible to find Christ from the New Testament? Orth. Indeed it is. But I fear that you, like a Manichaean, set aside the Old Testament, not believing that the same God spoke both that and this. Mac. I know that the same God established both the Old Testament and the New; but I wish to learn from the New, since it has taught the three hypostases more clearly. Orth. If, then, you hear Paul saying, \"For of him, and through him, and to him are all things,\" whom do you say is meant by each \"him\"? Mac. The Father. Orth. Are not all things through the Son? Mac. All things are also through the Son. Orth. How then are not all things of him, and through him, and to him? Mac. The Father has both the \"of whom\" and the \"through whom\" and the \"to whom.\" But the Son has the \"through whom,\" but does not have the \"of whom.\" Orth. Read the passage, so that you may know that the holy Apostle said \"of him, and through him, and to him are all things\" concerning both the Father and the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Ἐὰν γὰρ αὐτὸ ἐφ'ἑνὸς προσώπου στήσῃς, ὁ Υἱὸς εὑρεθήσεται μὴ εἰδὼς τὰ τοῦ Πατρὸς, μηδὲ σύμβουλος αὐτοῦ ὢν, ἢ ὁ Πα τὴρ εὑρεθήσεται μὴ εἰδὼς τὰ τοῦ Υἱοῦ, μηδὲ σύμβου λος αὐτοῦ ὤν. Μακ. Εἰπὲ, ποῦ γεγράπται, Θεὸς τὸ Πνεῦμα; Ὀρθ. Μάθε πρῶτον, ὅτι καὶ ἡ Παλαιὰ Διαθήκη τὰς τρεῖς ὑποστάσεις φανερῶς ἐδίδαξε. Μακ. Εἰπὲ, ποῦ γέγραπται; Ὀρθ. Ἐν τῇ Γενέσει· «Ὤφθὁ Θεὸς τῷ Ἀβραὰμ καθημένῳ πρὸς τῇ δρυῒ τῇ Μαμβρῇ· καὶ ἰδοὺ τρεῖς ἄνδρες ἔστησαν ἐπάνω αὐτοῦ.» Μακ. Καὶ τοὺς τρεῖς ἄνδρας λέγεις Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα; Ὀρθ. Μὴ ταράττου, ἀλλὰ μετὰ φόβου Θεοῦ ἀναγνῶμεν. Λέγει δὲ ἡ Γραφὴ, ὅτι «Ὤφθη ὁ Θεὸς τῷ Ἀβραὰμ, καὶ ἰδοὺ ἄνδρες τρεῖς ἔστησαν ἐπάνω αὐτοῦ.» Οἱ τρεῖς ἄνδρες ἦσαν ὁ Θεός. Μακ. Ὁ Θεὸς ἦν εἷς, πρὸς ὃν καὶ διαλέγεται· οἱ δὲ ἄλλοι δύο, ἄγγελοι. Ὀρθ. Λέγει ἡ Γραφὴ οὕτως· «Ὤφθη δὲ αὐτῷ Θεὸς πρὸς τῇ δρυῒ τῇ Μαμβρῇ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας· καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν, καὶ ἰδοὺ τρεῖς ἄνδρες ἔστησαν ἐπάνω αὐτοῦ· καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ, καὶ προσεκύνησεν ἐπὶ τὴν γῆν.» Τίνι","english":"For if you set it upon a single person, the Son will be found not knowing the things of the Father, nor being his counselor, or the Father will be found not knowing the things of the Son, nor being his counselor. Mac. Tell me, where is it written, \"God the Spirit\"? Orth. Learn first that the Old Testament also plainly taught the three hypostases. Mac. Tell me, where is it written? Orth. In Genesis: \"God appeared to Abraham as he sat by the oak of Mamre; and behold, three men stood above him.\" Mac. And do you call the three men Father, and Son, and Holy Spirit? Orth. Do not be troubled, but let us read with the fear of God. And the Scripture says, \"God appeared to Abraham, and behold, three men stood above him.\" The three men were God. Mac. God was one, to whom he also speaks; and the other two, angels. Orth. The Scripture says thus: \"And God appeared to him by the oak of Mamre, as he sat at the door of his tent at midday; and lifting up his eyes he saw, and behold, three men stood above him; and seeing them, he ran to meet them from the door of his tent, and worshiped upon the earth.\" To whom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"προσεκύνησεν ἐπὶ τὴν γῆν, ἢ τοῖς ἀνδράσιν; Μακ. Εἶπον, ὅτι οἱ δύο ἄγγελοι ἦσαν μετὰ τοῦ Θεοῦ, καὶ προσεκύνει δηλονότι τῷ Θεῷ, οὐχὶ τοῖς ἀγγέλοις. Καὶ γὰρ ἀναστὰς εἶπεν· «Κύριε, εἰ εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου.» Ὀρθ. Τοῦτο γάρ ἐστιν, ὃ λέγομεν, ὅτι τὰς τρεῖς ὑποστάσεις Κύριον καλεῖ. Μακ. Μὴ γένοιτο! Ὀρθ. Ἄκουε οὖν τῶν ἑξῆς· «Ληφθήτω δὲ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας ὑμῶν· καὶ καταψύξατε ὑπὸ τὸ δένδρον. Καὶ λήψομαι ἄρτον, καὶ φάγεσθε, καὶ μετὰ τοῦτο παρελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν, οὗ ἕνεκεν ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν. Καὶ εἶπον αὐτῷ· Οὕτως ποίησον, καθὰ εἴρηκας.» Γέγραπται, ἢ οὐ γέγραπται; Μακ. Γέγραπται ὅλα. Ὀρθ. Ὁ δὲ παῖς Κυρίου, ὅτι παῖς ἐστιν εἰρηκὼς αὐτῶν, τὴν αὐτὴν κυριότητα αὐτῶν ὡμολόγησεν. Οὐδὲ γὰρ εἶπεν· Οὗ ἕνεκεν ἐξέκλινας πρὸς τὸν παῖδά σου· ἀλλὰ, «ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν·» ὧν καὶ τοὺς πόδας ὁμοίως νίψαι ἐσπούδασεν. Μακ. Καὶ τί ἄτοπον ἀγγέλων νίψαι πόδας; Καὶ γὰρ οὐδέπω ᾔδει, ὅτι ὁ Θεὸς ἦν αὐτῷ ὀφθεὶς, ἀλλ' ἐνόμιζεν ἄνδρας ξένους ξενίζειν. Ὀρθ. Δῶμεν, ὅτι Ἀβραὰμ ἐνόμιζεν, ὡς εἶπας· οἱ ἄγγελοι οὐκ ἂν εἶπον αὐτῷ, ὅτι μὴ ἡμῖν ἰσοτίμως πρόσεχε; Πῶς δὲ καὶ ἐνόμιζεν ὁ Ἀβραὰμ ἄνδρας ξένους ξενίζειν, ὁ πεσὼν ἐπὶ τὴν γῆν, καὶ προσκυνήσας, καὶ θεασάμενος αὐτοὺς ἐπάνω ἑαυτοῦ; Οὕτω γὰρ γέγραπται, ὅτι «Ἀναβλέψας τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν, καὶ ἰδοὺ τρεῖς ἄνδρες ἔστησαν ἐπάνω αὐτοῦ,» οὐχὶ δὲ ἔμπροσθεν αὐτοῦ. Μακ. Οὐ δέπω ἦν φανερωθὲν αὐτῷ, ὅτι οἱ μὲν ἄγγελοι ἦσαν, ὁ δὲ Θεός. Ὀρθ. Τέως οὖν ἰσοτίμως αὐτοὺς ἐδέξατο·","english":"Did he bow down to the ground, or to the men? Mac. I said that the two angels were with God, and he was clearly worshiping God, not the angels. For indeed, when he rose up he said: \"Lord, if I have found favor before you, do not pass by your servant.\" Orth. For this is what we say, that he calls the three hypostases Lord. Mac. God forbid! Orth. Listen then to what follows: \"Let water be taken, and let them wash your feet; and cool yourselves under the tree. And I will take bread, and you shall eat, and after this you shall pass on your way, for which reason you have turned aside to your servant. And they said to him: Do so, as you have said.\" Is it written, or is it not written? Mac. It is all written. Orth. And the servant of the Lord, because he had called them servants, acknowledged the same lordship of them. For he did not say: For which reason you have turned aside to your servant; but, \"you have turned aside to your servant,\" whose feet he likewise hastened to wash. Mac. And what is improper about washing the feet of angels? For indeed he did not yet know that it was God who had appeared to him, but he thought he was entertaining strange men. Orth. Let us grant that Abraham thought as you said; would the angels not have said to him, \"Do not attend to us as equals\"? But how could Abraham think he was entertaining strange men, he who fell upon the ground and worshiped, and saw them above himself? For so it is written, that \"Looking up with his eyes he saw, and behold three men stood above him,\" and not in front of him. Mac. It had not yet been made clear to him that some were angels and the other was God. Orth. For the time being, then, he received them as equals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"«Ἔσπευσε γὰρ Ἀβραὰμ ἐπὶ τὴν σκηνὴν πρὸς Σάῤῥαν, καὶ εἶπεν αὐτῇ· Σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως, καὶ ποίησον ἐγκρυφίας. Καὶ εἰς τὰς βόας ἔδραμεν Ἀβραὰμ, καὶ ἔλαβεν μοσχάριον ἁπαλὸν καὶ καλὸν, καὶ ἔδωκεν τῷ παιδὶ αὐτοῦ, καὶ ἐτάχυνεν τοῦ ποιῆσαι· ἔλαβεν δὲ βούτυρον, καὶ γάλα· καὶ τὸ μοσχάριον, ὃ ἐποίησε, παρέθηκεν αὐτοῖς, καὶ ἔφαγον. Αὐτὸς δὲ παρειστήκει αὐτοῖς ὑπὸ τὸ δένδρον.» Γέγραπται, ἢ οὔ; Μακ. Ναί. Ὀρθ. Καὶ οἱ ἄγγελοι συνήσθιον τῷ Θεῷ. Μακ. Ὀπτασία ἦν, ὅτι δὲ ἄγγελοι ἦσαν, εἰπὲ τὰ ἑξῆς, καὶ εὑρήσεις. Ὀρθ. Καὶ ἡμεῖς ἴσμεν, ὅτι ἐν τοῖς ἑξῆς ἀγγέλους λέγει τοὺς δύο· ἀλλὰ πάλιν ἐν τοῖς μετὰ τὰ ἑξῆς Κύριον αὐτοὺς ἡ Γραφὴ καλεῖ. Δῆλον γὰρ, ὅτι καὶ ὁ Υἱὸς ἄγγελος κέκληται καὶ τὸ Πνεῦμα οὐ μόνον ἐν ταῦθα, ἀλλὰ καὶ ἐν ἄλλοις. Ἀλλὰ ἄγγελος λέγεται καταχρηστικῶς, ὡς ἐν Εὐαγγελίῳ, ὅταν λέγῃ· «Ἄνθρωπός τις ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδοτο αὐτὸν γεωργοῖς·» εἶτα μετὰ ταῦτα λέγει· «Ἀπέστειλεν τοὺς δούλους αὐτοῦ, καὶ μετὰ τοὺς δούλους ἕνα, ὃν εἶχεν, υἱόν·» δῆλον ὅτι τὸν Πατέρα λέγει ἄνθρωπον. Καὶ τὸ, «Ἄνθρωπός τις ἐποίει γάμους τῷ υἱῷ αὐτοῦ·» καὶ ἐνταῦθα δὲ ἄνδρα αὐτὸν λέγει· ἀλλὰ ἡ πραγματεία τῆς Γραφῆς Θεὸν αὐτὸν δείκνυσιν. Ὅτι δὲ φανερώτατα εἷς τῶν δύο ἀγγέλων ὁ Υἱὸς ἦν, αὐτὴ ἡ Γραφὴ ἐδίδαξεν. Μακ. Πῶς; Ὀρθ. Μετὰ γὰρ τὸ φαγεῖν αὐτοὺς καὶ εὐλογηθῆναι τὸν Ἀβραὰμ, καὶ τὴν τοῦ Ἰσαὰκ λαβεῖν αὐτὸν ἐπαγγελίαν, οὕτως γέγραπται, καὶ ἐὰν μακροθυμήσῃς, λέγω. Μακ. Εἰπέ. Ὀρθ. «Καὶ ὁ Κύριος εἶπεν· Οὐ μὴ κρύψω ἀπὸ Ἀβραὰμ τοῦ παιδός μου, ἃ μέλλω ποιεῖν ἐγώ.","english":"For Abraham hurried to the tent to Sarah and said to her: \"Hurry and knead three measures of fine meal, and make ash-cakes.\" And Abraham ran to the cattle, and took a tender and good calf, and gave it to his servant, and he hastened to prepare it; and he took butter and milk, and the calf which he had prepared, he set before them, and they ate. And he himself stood by them under the tree. Is it written, or not? Mac. Yes. Orth. And the angels ate together with God. Mac. It was a vision; but that they were angels, tell me what follows, and you will find out. Orth. And we know that in what follows he calls the two angels; but again in what comes after that, the Scripture calls them Lord. For it is clear that both the Son has been called angel and the Spirit, not only here but also elsewhere. But he is called angel by a loose usage, as in the Gospel, when it says: \"A certain man planted a vineyard, and leased it to farmers;\" then after this it says: \"He sent his servants, and after the servants one, his son, whom he had;\" it is clear that he calls the Father a man. And the passage, \"A certain man made a wedding for his son;\" and here too he calls him a man; but the narrative of the Scripture shows him to be God. But that most manifestly one of the two angels was the Son, the Scripture itself has taught. Mac. How? Orth. For after they had eaten and Abraham had been blessed, and had received the promise of Isaac, it is thus written, and if you will be patient, I will tell you. Mac. Speak. Orth. \"And the Lord said: I will surely not hide from Abraham my servant the things which I am about to do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Ἀβραὰμ δὲ γενόμενος ἔσται εἰς ἔθνος μέγα καὶ πολὺ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς·» εἶτα μετ' ὀλίγα· «Εἶπε δὲ ὁ Κύριος· Κραυγὴ Σοδόμων καὶ Γομόῤῥας πεπλήθυνται πρὸς μὲ, καὶ αἱ ἁμαρτίαι αὐ τῶν μεγάλαι σφόδρα. Καταβὰς οὖν ὄψομαι, εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρὸς μὲ συντε λοῦνται· εἰ δὲ μὴ, ἵνα γνῶ. Καὶ ἀποστραφέντες ἐκεῖ θεν οἱ ἄνδρες, ἦλθον εἰς Σόδομα. Ἀβραὰμ δὲ ἦν ἑστη κὼς ἔναντι Κυρίου· καὶ ἐγγίσας Ἀβραὰμ εἶπεν· Μὴ συναπολέσεις δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος, ὡς ὁ ἀσεβής; Ἐὰν ὦσι πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀπολέσεις αὐτοὺς, καὶ οὐκ ἀνήσεις ἅπαντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων, ἐὰν ὦσιν ἐν αὐτῇ; Μηδαμῶς σὺ ποιήσῃς τὸ ῥῆμα τοῦτο, τοῦ ἀποκτεῖναι δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής· μηδαμῶς. Ὁ κρίνων πᾶσαν\n\nτὴν γῆν οὐ ποιήσει κρίσιν; Εἶπεν δὲ ὁ Κύριος· Ἐὰν εὕρω ἐν Σοδόμοις πεντήκοντα δικαίους ἐν τῇ πόλει, ἀφήσω πάντα τὸν τόπον δι' αὐτούς.» Καὶ οὕτως ὑφείλας πέντε, καὶ πάλιν πέντε, ἦλθεν ἕως δέκα· «Καὶ εἶπεν ὁ Θεός· Οὐκ ἀπολέσω ἕνεκεν τῶν δέκα. Ἀπῆλθεν δὲ ὁ Κύριος, ὡς ἐπαύσατο λαλῶν τῷ Ἀβραάμ· καὶ ὑπέστρεψεν εἰς τὸν οἶκον αὐτοῦ.» Μακ. Εἰπὲ τὰ ἑξῆς. Ὀρθ. «Ἦλθον δὲ οἱ δύο ἄγγελοι εἰς Σόδομα.» Μακ. Ἀκούεις, ὅτι ἄγγελοι ἦσαν οἱ δύο; Ὀρθ. Προλαβὼν εἶπον, ὅτι ὥσπερ λέγει τοὺς δύο ἄνδρας, καὶ οὐκ ἦσαν τῇ φύσει ἄνδρες· οὕτως καὶ τοὺς δύο ἀγγέλους λέγει, καὶ οὐκ ἦσαν τῇ φύσει ἄγγελοι, ἀλλὰ καταχρηστικῶς, ἐκ τοῦ ἀγγέλλειν αὐτοὺς τὴν τοῦ Θεοῦ βουλήν. Τῶν δὲ ἑξῆς ἀκούσω μεν. Μᾶλλον γὰρ ἐκ τοῦ ἐδαφίου διδασκόμεθα.","english":"But Abraham will become a great and populous nation, and in him all the nations of the earth will be blessed.\" Then after a few words: \"And the Lord said: The cry of Sodom and Gomorrah has multiplied to me, and their sins are exceedingly great. I will go down therefore and see whether they are doing according to the cry of them that comes to me; and if not, that I may know. And the men turned from there and went to Sodom. But Abraham was standing before the Lord; and Abraham drew near and said: Will you destroy the righteous with the wicked, and will the righteous be as the wicked? If there are fifty righteous in the city, will you destroy them, and not spare all the place for the sake of the fifty righteous, if they are in it? By no means may you do this thing, to kill the righteous with the wicked, and the righteous will be as the wicked; by no means. Will the one who judges all the earth not do judgment? And the Lord said: If I find in Sodom fifty righteous in the city, I will spare all the place for their sake.\" And thus having subtracted five, and again five, he came down to ten: \"And God said: I will not destroy it for the sake of the ten. And the Lord departed, when he had ceased speaking to Abraham; and he returned to his own house.\" Mac. Tell what follows. Orth. \"And the two angels came to Sodom.\" Mac. Do you hear that the two were angels? Orth. I said beforehand that just as he calls them two men, and they were not by nature men, so also he calls them two angels, and they were not by nature angels, but by a loose usage of the term, from their announcing the will of God. But let us hear what follows. For we are taught rather from the passage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Μακ. Εἰπέ. Ὀρθ. «Ἦλθον δὲ οἱ δύο ἄγγελοι εἰς Σόδομαἑσπέρας. Λὼτ δὲ ἐκάθητο περὶ τὴν πύλην Σοδόμων. Ἰδὼν δὲ Λὼτ, ἐξανέστη εἰς συνάντησιν αὐτοῖς, καὶ προσεκύνησεν τῷ προσώπῳ αὐτοῦ ἐπὶ τὴν γῆν· καὶ εἶπεν· Ἰδοὺ, κύριοι, ἐκκλίνατε εἰς τὸν οἶκον τοῦ παι δὸς ὑμῶν, καὶ καταλύσατε, καὶ νίψασθε τοὺς πόδας ὑμῶν, καὶ ὀρθρίσαντες, ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν.» Ἀκούεις, ὅτι προσεκύνησεν αὐτοὺς, καὶ κυριολογεῖ, καὶ παῖς εἶναι αὐτῶν ὁμολογεῖ; Μακ. Ἐνόμιζεν εἶναι αὐτοὺς ἀνθρώπους, καὶ φιλόξενος ὢν προσεκύνησεν αὐτοὺς, καὶ κυρίους καλεῖ. Ὀρθ. Ἀλλ' εἰ ἦσαν ἄγγελοι, εἶπον ἂν αὐτῷ, Κυρίῳ τῷ Θεῷ σου προσκύνει· ἡμεῖς γάρ σου ὁμόδουλοί ἐσμεν.» Μακ. Τί γὰρ ἠδικεῖτο προσκυνῶν ἀγγέλοις; Ὀρθ. Ἤκουσα ὑμῶν λεγόντων πολλάκις, ὅτι οὐ δεῖ προσ κυνεῖν Πνεύματι τῷ ἁγίῳ. Μακ. Καὶ γὰρ οὐ δεῖ. Ὀρθ. Καὶ πῶς νῦν λέγεις· Τί γὰρ ἐβλάπτετο ὁ ἅγιος Λὼτ προσκυνῶν τοῖς ἀγγέλοις; Μακ. Μὴ γὰρ ὡς Κυρίῳ τῷ Θεῷ προσκυνεῖ αὐτοῖς; Ὀρθ. Ἀνάγνωθιτὰ ἑξῆς. Μακ. Ἀνάγνωθι αὐτός. Ὀρθ. Μετὰ τὰ ἀναγνωσθέντα ἐπιφέρει, ὅτι ἐξένισεν αὐτούς· καὶ ἦλθον οἱ ἄνδρες τοῦ τόπου ἐκείνου, ζητοῦντες παρα νομῆσαι εἰς τοὺς ἄνδρας. Καὶ ὁ Λὼτ τὰς θυγατέρας ἐδίδου εἰς ὕβριν μᾶλλον ἢ τοὺς ἄνδρας. Καὶ ἐπιμενόντων τῶν Σοδομιτῶν τῇ ἀθέῳ γνώμῃ, ἐπεσπῶντο οἱ ἄγγελοι τὸν Λὼτ εἰς τὴν οἰκίαν, ἐκείνους δὲ ἐπάταξαν ἀορασίᾳ. Ἢ οὐχ οὕτως; Μακ. Οὕτως. Ὀρθ. Καὶ ἑξῆς γέγραπται· «Εἶπον δὲ οἱ ἄνδρες πρὸς Λώτ· Ἔστι σοι ὧδε γαμβρὸς, ἢ υἱοὶ, ἢ θυγατέρες; ἢ εἴ τίς σοι ἄλλος ἐστὶν ἐν τῇ πόλει, ἐξάγαγε ἐκ τοῦ τό που τούτου.","english":"Mak. Tell me. Orth. \"And the two angels came to Sodom in the evening. And Lot was sitting at the gate of Sodom. And when Lot saw them, he rose to meet them, and bowed with his face to the ground; and he said: Behold, lords, turn aside into the house of your servant, and lodge, and wash your feet, and rising early you shall go on your way.\" Do you hear that he bowed to them, and calls them lords, and confesses himself to be their servant? Mak. He thought they were men, and being hospitable he bowed to them, and calls them lords. Orth. But if they were angels, they would have said to him, \"Worship the Lord your God; for we are your fellow servants.\" Mak. For how was he wronged by bowing to angels? Orth. I have heard you saying many times that one must not bow to the Holy Spirit. Mak. Indeed, one must not. Orth. And how do you now say, \"How was holy Lot harmed by bowing to the angels?\" Mak. Surely he does not bow to them as to the Lord God? Orth. Read what follows. Mak. You read it yourself. Orth. After what has been read, he adds that he received them as guests; and the men of that place came, seeking to do violence to the men. And Lot was giving his daughters to outrage rather than the men. And when the Sodomites persisted in their godless purpose, the angels drew Lot into the house, and struck them with blindness. Is it not so? Mak. So it is. Orth. And next it is written: \"And the men said to Lot: Is there here a son-in-law, or sons, or daughters? Or if there is anyone else of yours in the city, bring them out of this place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Ὅτι ἀπόλλυμεν ἡμεῖς τὸν τόπον τοῦτον, ὅτι ὑψώθη ἡ κραυγὴ αὐτῶν ἐναντίον Κυρίου, καὶ ἀπέστειλεν ἡμᾶς ὁ Κύριος ἐκτρίψαι αὐτήν.» Μακ. Ἀκούεις, ὅτι ὁμολογοῦσιν ἀπεστάλθαι παρὰ Κυρίου; Μὴ αὐτοὶ Κύριοί εἰσιν; Ὀρθ. Ἐὰν οὖν λέγῃ ἐν τοῖς Εὐαγγελίοις ὁ Σωτὴρ, ὅτι «Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ·» καὶ ἀλλαχοῦ· «Καθὼς ἀπέστειλέν με ὁ ζῶν Πατὴρ, καὶ ὁ πέμψας με ἐντολήν μοι δέδωκεν·» τί εἴπω, ἢ τί λαλήσω; Οὐκέτι ὁμολογεῖται Κύριος, ἐπειδὴ ἀπεστάλη; Μακ. Καὶ ὁ Υἱὸς ὁμολογουμένως Κύριός ἐστιν· μὴ καὶ τὸ Πνεῦμα; Ὀρθ. Τελείως ἐνταῦθα καὶ συμπροσκυνεῖται καὶ συγκυριολογεῖται τῷ Υἱῷ. Μακ. Ἤδη γὰρ δέδεικται, ὅτι Υἱὸς ἦν τῷ Λὼτ ὁ διαλεγόμενος; Ὀρθ. Μακροθύμει, καὶ ὁμολογήσεις. Μακ. Οἶδα, ὅτι περισπᾷς με, μὴ δυνάμενος εἰπεῖν, ποῦ γέγραπται Θεὸς τὸ Πνεῦμα. Ὀρθ. Τέως γνῶ μεν, τίνες ἦσαν οὗτοι οἱ φαινόμενοι ἄνδρες, καὶ τότε αὐτὸ τὸ Πνεῦμα δώσει πάντων τῶν ζητουμένων τὴν εὕρεσιν. Μακ. Ἐγὼ, ὡς ἔχει ἡ Γραφὴ, ἀγγέλους λέγω. Ὀρθ. Κἀγὼ ἀγγέλους καὶ ἄνδρας λέγω· ἀλλ' ὥσπερ τέως ὡμολόγηται ἡμῖν, ὅτι εἷς τῶν τριῶν ἀν δρῶν Κύριος ὁ Θεὸς, οὕτως ἡ ἐξέτασις εὑρήσει καὶ οἱ δύο τίνες ἦσαν. Μακ. Εἰπὲ τί θέλεις. Ὀρθ. Τὰ ἑξῆς ἀναγινώσκω; Μακ. Ἀνάγνωθι. Ὀρθ. «Ἡνίκαδὲ ὄρθρος ἐγένετο, ἐπεσπούδαζον οἱ ἄγγελοι τὸν Λὼτ, λέγοντες· Ἀναστὰς λαβὲ τὴν γυναῖκά σου καὶ τὰς δύο θυγατέρας, ἃς ἔχεις, καὶ ἔξελθε, ἵνα μὴ συναπόλῃ ταῖς ἀνομίαις τῆς πόλεως.","english":"Because we are destroying this place, because their cry has risen up before the Lord, and the Lord has sent us to destroy it.\" Mak. Do you hear that they confess they have been sent from the Lord? Are they not themselves Lords? Orth. If, then, the Savior says in the Gospels, \"I was not sent except to the lost sheep of the house of Israel,\" and elsewhere, \"As the living Father sent me, and the one who sent me has given me a commandment,\" what shall I say, or what shall I speak? Is he no longer confessed as Lord because he was sent? Mak. And the Son is confessedly Lord; is the Spirit not also? Orth. Here he is perfectly co-worshipped and co-called Lord with the Son. Mak. For it has already been shown that the Son was the one speaking with Lot? Orth. Be patient, and you will confess it. Mak. I know that you are diverting me, because you are unable to say where the Spirit is written to be God. Orth. For now let us learn who these men who appeared were, and then the Spirit himself will grant the discovery of all that is sought. Mak. I, as the Scripture has it, call them angels. Orth. And I too call them angels and men; but just as it has for now been agreed by us that one of the three men was the Lord God, so the examination will also find who the two were. Mak. Say what you wish. Orth. Shall I read what follows? Mak. Read. Orth. \"And when dawn came, the angels urged Lot, saying: Rise, take your wife and your two daughters whom you have, and go out, so that you are not destroyed together with the lawlessness of the city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Καὶ ἐταράχθησαν, καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ, καὶ τῆς χει ρὸς τῆς γυναικὸς αὐτοῦ, καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι Κύριον αὐτοῦ. Καὶ ἐγένετο ἡνίκα ἐξήγαγον αὐτοὺς ἔξω, καὶ εἶπον· Σῶζε\n\nτὴν ἑαυτοῦ ψυχὴν, καὶ μὴ περιβλέψῃ εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ. Εἰς τὸ ὄρος σώζου, μή ποτε συμπαραληφθῇς. Εἶπε δὲ Λὼτ πρὸς αὐτόν· Δέομαι, Κύριε, ἐπειδὴ εὗρεν ὁ παῖς σου ἔλεος ἐναντίον σου, καὶ ἐμεγάλυνας τὴν δικαιοσύνην σου, ὃ ποιεῖς ἐπ' ἐμὲ, τοῦ ζῇν τὴν ψυχήν μου. Ἐγὼ δὲ οὐ δυνή σομαι σωθῆναι εἰς τὸ ὄρος, μή ποτε μεταλάβῃ με τὰ κακὰ, καὶ ἀποθάνω. Ἰδοὺ ἡ πόλις αὕτη ἐγγὺς, τοῦ καταφυγεῖν με ἐκεῖ, ἥ ἐστι μικρά. Ἐκεῖ σωθήσομαι. Οὐ μικρά ἐστι; καὶ ζήσεται ἡ ψυχή μου.» Ἀκούεις, εἰ ὦτα ἔχεις, ὅτι, γνοὺς αὐτῶν τὴν κοινότητα καὶ ἑνότητα, προσπεσὼν αὐτοῖς εἶπεν· «Δέομαι, Κύριε,» οὐχὶ, Κύριοι. Ἤδει γὰρ, ὅτι οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· δύο δέ εἰσιν, ὅτε ὁ μὲν τοῦτο θέ λει, ὁ δὲ τοῦτο. Εἰπὲ οὖν καὶ αὐτὸς Υἱῷ καὶ τῷ Πνεύ ματι· Δέομαι, Κύριε, ἐπειδὴ εὗρεν ὁ παῖς σου ἔλεος ἐναντίον σου, οὐκ, Ἐναντίον ὑμῶν, ἵνα μὴ διέλῃς τὴν κυριότητα. Εἰ γὰρ ὁ κολλώμενος τῷ Θεῷ ἓν πνεῦμά ἐστι, πῶς δυνατὸν τὸ Πνεῦμα χωρίζεσθαι τοῦ χορηγοῦντος αὐτό; Μακ. Ἤδη γὰρ δέδεικται, ὅτι τὸ Πνεῦμα καὶ ὁ Υἱὸς ἦσαν οἱ ἄγγελοι. Ὀρθ. Τοῖς οὖν φύσει ἀγγέλοις εἶπεν ὁ ἅγιος Λώτ· «Δέομαι, Κύριε, ἐπειδὴ εὗρεν ὁ παῖς σου χάριν ἐναντίον σου, καὶ ἐμεγάλυνας τὴν δικαιοσύνην σου, ὃ ποιεῖς ἐπ' ἐμὲ, τοῦ ζῇν ψυχήν μου.» Μακ. Καὶ πάνυ. Ὀρθ. Οὐκοῦν ἄκουε καὶ πάλιν τῶν ἑξῆς·","english":"And they were troubled, and the angels took hold of his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord spared him. And it came to pass, when they had brought them outside, that they said: Save your own soul, and do not look back, nor stand in all the surrounding country. Save yourself in the mountain, lest you be taken up along with them. But Lot said to him: I beseech you, Lord, since your servant has found mercy before you, and you have magnified your righteousness, which you do to me, that my soul may live. But I shall not be able to be saved in the mountain, lest the evil overtake me, and I die. Behold, this city is near, for me to flee there, which is small. There I shall be saved. Is it not small? And my soul shall live. Do you hear, if you have ears, that, recognizing their community and unity, he fell down before them and said, \"I beseech you, Lord,\" not \"Lords\"? For he knew that no one can serve two lords; and they are two when the one wills this and the other that. Say then yourself also to the Son and to the Spirit: I beseech you, Lord, since your servant has found mercy before you—not \"before you both,\" lest you divide the lordship. For if he who is joined to God is one spirit, how is it possible for the Spirit to be separated from the one who supplies it? Mak. For it has already been shown that the Spirit and the Son were the angels. Orth. Therefore the holy Lot said to the angels by nature: \"I beseech you, Lord, since your servant has found favor before you, and you have magnified your righteousness, which you do to me, that my soul may live.\" Mak. And indeed. Orth. Therefore hear also the following.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"«Καὶ εἶπεν αὐτῷ·» οὐκέτι λέγει, Οἱ ἄγγελοι, ἀλλὰ δηλονότι Ὁ ὁμολογηθεὶς Κύριος· «Ἰδοὺ, ἐθαύμασά σου τὸ πρόσωπον, καὶ ἐπὶ τῷ ῥήματι τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας. Σπεῦσον οὖν τοῦ σωθῆναι ἐκεῖ. Οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα, ἕως τοῦ εἰσελθεῖν σε ἐκεῖ.» Καὶ οὐκέτι εἶπεν· Δυνησόμεθα, καίτοιγε ἐν ἀρχῇ ἔλεγον, ὅτι Ἐκτρίβομεν ἡμεῖς τὴν πόλιν, ὅτε αὐτοὺς ἐνόμιζεν ἄνδρας καὶ ἀγγέλους εἶναι. Ὅτε δὲ αὐτῶν τὴν κυριότητα ἔγνω, καὶ οὐκέτι κυρίους καλεῖ, ἀλλὰ Κύριον λέγει, λέγων, «Δέομαι, Κύριε,» τότε καὶ αὐτοὶ ὡς εἷς αὐτῷ διαλέγονται. Οὐ γὰρ λέγουσιν, Ἐθαυμάσαμέν σου τὸ πρόσωπον, ἀλλὰ, «Ἐθαύμασα.» Μακ. Ὁ Πατὴρ οὖν ἦν μετ' αὐτῶν ὀφθείς; Ὀρθ. Καὶ πάνυ. Μακ. Πῶς οὖν λέγει· «Θεὸν οὐδεὶς ἑώρακεν πώποτε;» Ὀρθ. Διὰ γὰρ τοῦτο ὡς ἄνδρες ὤφθησαν, ἐπειδὴ ὅ ἐστι τῇ φύσει, οὐδεὶς οὔτε εἶδεν, οὔτε ἰδεῖν δύναται. Μακ. Ἐγὼ λέγω, ὅτι ὁ Υἱὸς ἦν ὁ ὀφθεὶς τῷ Ἀβραάμ. Ὀρθ. Πάλιν οὖν ἀναχωρῶ τοῦ ἀναγνώσματος; Μακ. Ἀνάγνωθι. Ὀρθ. «Ὁ ἥλιοςἐξῆλθεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγώρ· Κύριος ἔβρεξεν ἐπὶ Σόδομα πῦρ καὶ θεῖον παρὰ Κυρίου ἐκ τοῦ οὐρανοῦ, καὶ κατέστρεψεν πάσας τὰς πόλεις.» Ποῖος Κύριος; δῆλον, ὅτι ὁ εἰρηκὼς τῷ Λὼτ, ὅτι «Ἐθαύμασά σου τὸ πρόσωπον, καὶ ἐπὶ τῷ ῥή ματι τούτῳ μὴ καταστρέψαι τὴν πόλιν, περὶ ἧς ἐλάλησας. Σπεῦσον οὖν σωθῆναι ἐκεῖ. Οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα ἕως τοῦ εἰσελθεῖν σε ἐκεῖ.» Μακ. Ὁ εἷς ἦν ὁ Κύριος· μὴ γὰρ οἱ δύο; Ὀρθ. Εἶπον, ὅτι τοῖς δυσὶν ὡς ἑνὶ διελέγετο. Ἀμέλει οἱ δύο λέγουσιν· «Εἰ ἔστι σοι ὧδε γαμβρὸς, ἢ υἱοὶ, ἢ θυγατέρες, ἐξάγαγε μετὰ σεαυτοῦ.","english":"And he said to him:\" — no longer does he say, \"The angels,\" but evidently the Lord who was acknowledged: \"Behold, I have shown favor to your face, and concerning this word, that I should not overthrow the city about which you spoke. Hurry then to be saved there. For I cannot do a thing until you enter there.\" And no longer did he say, \"We shall be able,\" although at the beginning they said, \"We are destroying the city,\" when he supposed them to be men and angels. But when he recognized their lordship, and no longer calls them lords, but says \"Lord,\" saying, \"I beseech you, Lord,\" then they too speak with him as one. For they do not say, \"We have shown favor to your face,\" but \"I have shown favor.\" Mac. Was the Father, then, the one seen with them? Orth. Indeed. Mac. How then does he say, \"No one has ever seen God\"? Orth. For this reason they appeared as men, since what he is by nature, no one has either seen or can see. Mac. I say that it was the Son who was seen by Abraham. Orth. Then do I again withdraw from the reading? Mac. Read. Orth. \"The sun rose upon the earth, and Lot entered into Zoar; the Lord rained upon Sodom fire and brimstone from the Lord out of heaven, and overthrew all the cities.\" Which Lord? Clearly the one who said to Lot, \"I have shown favor to your face, and concerning this word, that I should not overthrow the city about which you spoke. Hurry then to be saved there. For I cannot do a thing until you enter there.\" Mac. The one was the Lord; for were not the two? Orth. I said that he spoke with the two as with one. Indeed the two say: \"If there is to you here a son-in-law, or sons, or daughters, bring them out with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Ἀπόλλυμεν γὰρ ἡμεῖς τὴν πόλιν ταύτην.» Ποτὲ οὖν τὸ «Ἡμεῖς» λέγει διὰ τὰς ὑποστάσεις, ποτὲ δὲ τὸ «Ἐγὼ» διὰ τὴν φύσιν. «Σύνετε οὖν,» καθὼς εἴρηται, «ἄφρονες ἐν τῷ λαῷ, καὶ μωροί ποτε φρονήσατε.» Ὅτι καὶ Ἀβραὰμ, τὰς τρεῖς ὑποστάσεις ἐγνωκὼς, Κύριον λέγει· καὶ Λὼτ, τὰς δύο ἐγνωκὼς, ὁμοίως Κύριον λέγει· καὶ μὴ διαιρεῖτε τὰ ἀδιαίρετα, μηδὲ μερί ζετε τὰ ἀμέριστα. Μακ. Ἔχεις μοι εἰπεῖν, ποῦ γέγραπται, Θεὸς τὸ Πνεῦμα; Ὀρθ. Τέως ἔμαθες, ὅτι καὶ ἡ Παλαιὰ Διαθήκη οἶδε τὰς τρεῖς ὑποστάσεις· καὶ οὐκ ἐπιλανθανομένη τῶν προειρημένων λέγει· «Κύριος ὁ Θεός σου, Κύριος εἷς ἐστιν,» ἀλλ' ἑνοῦσα τὴν θεότητα. Ἄκουε οὖν τοῦ Ἰὼβ λέγοντος· «Ὁ τανύσας τὸν οὐρανὸν μόνος καὶ περιπατῶν ἐπὶ θαλάσ σης ὡς ἐπὶ ἐδάφους.» Δῆλον, ὅτι τὸν Υἱὸν λέγει προ φητικῶς. Ὁ γὰρ περιπατήσας ἐπὶ θαλάσσης αὐτός ἐστιν. Μακεδ. Ἰδὲ οὖν πάλιν, ὁ Υἱὸς μόνος περιεπά τησεν ἐπὶ τῆς θαλάσσης. Ὀρθ. Ἀλλ' εἶπον, ὅτι τὸ μόνος ἐπὶ τῆς θεότητος λαμβανόμενον ὡς ἐπὶ τὸ πλεῖ στον Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα λέγει. Εἰσὶ δέ","english":"For we are destroying this city.\" Sometimes, then, he says \"we\" because of the hypostases, and sometimes \"I\" because of the nature. \"Understand, then,\" as it is said, \"you foolish ones among the people, and you fools, at some point become wise.\" For Abraham too, having known the three hypostases, calls him Lord; and Lot, having known the two, likewise calls him Lord; and do not divide the indivisible, nor partition the undivided. Macedonius: Can you tell me where it is written, \"God is the Spirit\"? Orthodoxus: You have just learned that the Old Testament also knows the three hypostases; and not forgetting what was said before, it says, \"The Lord your God, the Lord is one,\" thereby uniting the Godhead. Hear, then, Job saying: \"He who stretched out the heaven alone and walks upon the sea as upon dry ground.\" It is clear that he is speaking prophetically of the Son. For it is he who walked upon the sea. Macedonius: See, then, again, the Son alone walked upon the sea. Orthodoxus: But I said that \"alone,\" when taken concerning the Godhead, for the most part refers to the Father, and the Son, and the Holy Spirit. And there are","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"τινα, ἃ μόνου τοῦ Υἱοῦ ἴδιά εἰσι. Μόνος γὰρ ἐνηνθρώπησε, μόνος ἐβαπτίσθη, μόνος ἐκ Πατρὸς γεγέννηται, μόνος ἐσταυρώθη, καὶ ὅσα τοιαῦτα· οὐ χωρισθεὶς τῆς τοῦ Πατρὸς ὑποστάσεως, ἀλλ' ὢν ἐν αὐτῷ, καὶ αὐτὸν ἔχων ἐν ἑαυτῷ, ἰδιοποιεῖται τὴν ἐνανθρώπησιν, ἵνα διευκρινηθῶσιν αἱ ὑποστάσεις. Ἵνα δὲ μὴ νομίσῃς, ὅτι ἡ Παλαιὰ μόνη οἶδε τὸν ἕνα καὶ μόνον Θεὸν καταγγέλλειν, ἄκουσον αὐτοῦ τοῦ Σω τῆρος λέγοντος· «Γέγραπται, Κυρίῳ τῷ Θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.» Καὶ ἐν ἄλλοις, ἐρωτηθεὶς, ποία ἐντολὴ μεγάλη ἐν νόμῳ, εἶπεν· «Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου· καὶ τὸν πλησίον σου ὡς σεαυτόν.» Ἆρα, ἐπειδὴ οὐκ εἶπε Κύριον τὸν Θεόν σου, καὶ Υἱὸν αὐτοῦ, οὐ δεῖ ἀγαπᾷν ἡμᾶς, μᾶλλον δὲ συναγαπᾷν Κυρίῳ τῷ Θεῷ καὶ Υἱὸν, καὶ τὸ Πνεῦμα τὸ ἅγιον; Μακεδ. Ναί. Ἀλλ' εἰπὲ, ποῦ Θεὸς τὸ Πνεῦμα εἴρηται. Ὀρθ. Τέως μάθε αὐτὸ μὴ χωρίζειν τῆς κοινωνίας τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, ἀλλὰ συναγαπᾷν τῷ Πατρὶ, καὶ τῷ Υἱῷ, καὶ τὸ ἅγιον Πνεῦμα, ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ τότε ἐπίγνωσιν Θεοῦ εὑρήσεις. Μακεδ. Ἀγαπῶ μὲν αὐτὸ ἐξ ὅλης τῆς καρδίας, καὶ ἐξ ὅλης τῆς ψυχῆς καὶ δια νοίας· οὐ μὴν θεολογῶ αὐτό. Ὀρθ. Πῶς γὰρ δύνῃ θεολογῆσαι τὸ Πνεῦμα, ὁ μὴ θέλων εἰπεῖν τὴν αὐτὴν οὐσίαν, καὶ δόξαν, καὶ βουλὴν, καὶ δύναμιν Πατρὸς καὶ Υἱοῦ; ἀλλ' ἐναντία εὑρέθης λέγων ᾗ προσεβάλλου πίστει τοῦ μακαρίου Λουκιανοῦ. Μακεδ.","english":"some things which are peculiar to the Son alone. For he alone became man, he alone was baptized, he alone was begotten from the Father, he alone was crucified, and all such things; not separated from the hypostasis of the Father, but being in him, and having him in himself, he appropriates the becoming-man to himself, so that the hypostases may be clearly distinguished. But so that you may not think that the Old Testament alone knows how to proclaim the one and only God, hear the Savior himself saying: \"It is written, you shall worship the Lord your God, and him only shall you serve.\" And elsewhere, when asked which commandment is great in the law, he said: \"You shall love the Lord your God with all your soul, and with all your heart, and with all your strength; and your neighbor as yourself.\" Is it then, because he did not say \"the Lord your God, and his Son,\" that we ought not to love—or rather to love together with the Lord God—both the Son and the Holy Spirit? Macedonian: Yes. But tell me, where is the Spirit called God? Orthodox: For now, learn not to separate it from the communion of the Father and the Son, but to love together with the Father and the Son the Holy Spirit also, with all your strength, and with all your soul, and then you will find the knowledge of God. Macedonian: I love it with all my heart, and with all my soul and mind; yet I do not theologize it. Orthodox: For how can you theologize the Spirit, when you are unwilling to state the same essence, and glory, and counsel, and power of the Father and the Son? But you have been found saying things contrary to the faith of the blessed Lucian, which you were putting forward. Macedonian:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ἐγὼ πιστεύω, ὡς ὁ μακάριος Λουκιανὸς, καὶ λέγω οὐσίας, καὶ βουλῆς, καὶ δυνάμεως, καὶ δόξης ἀπαράλλακτον εἰκόνα· τὴν αὐτὴν οὐ λέγω οὐδὲ οὐσίαν, οὐδὲ θεότητα, οὐδὲ βου λὴν, οὔτε δύναμιν, οὔτε δόξαν. Ὀρθ. Σαυτῷ οὖν ἐναντία λέγεις καὶ τῷ μακαρίῳ Λουκιανῷ· καὶ ὥσπερ οἱ Μανιχαῖοι καὶ Φρύγες, καὶ πᾶσαι αἱρέσεις λέγουσιν, οὕτως πιστεύομεν, ὡς οἱ ἀπόστολοι· ἐξετα ζόμενοι δὲ, ἐναντία εὑρίσκονται λέγοντες· οὕτω καὶ αὐτὸς ποιεῖς. Καὶ Ἰουδαίων δὲ ἔστιν ἀκοῦσαι, ὅτι Οὕτω πιστεύομεν, ὡς ὁ μακάριος Μωσῆς καὶ οἱ προφῆται, καὶ ἐν ταῖς ἐρωτήσεσιν αὐτὸν τὸν προφητευόμενον εὑρίσκονται σταυρώσαντες. Μακεδ. Ἡμεῖς οὐσίας, καὶ βουλῆς, καὶ δυνάμεως, καὶ δόξης, ἀπαράλλακτον εἰκόνα λέγομεν τὸν Υἱὸν τοῦ Πατρός· οὔτε δὲ ἐκ τῆς οὐσίας λέγομεν, οὔτε τὴν αὐτὴν οὐσίαν, καὶ βουλὴν, καὶ δύναμιν, καὶ δόξαν. Λοιπὸν, εἰ ἔχεις εἰπεῖν, ποῦ γέγραπται, Θεὸς τὸ Πνεῦμα, εἰπέ. Τί με σήπεις; Ὀρθ. Ὅτε ἔδειξα, ὅτι σαυτῷ ἐναντίαλέγεις, ὡς οἱ ἀκροαταὶ ἴσασι, καὶ οἱ μετὰ ταῦτα ἀνα γινώσκοντες γνώσονται, τότε δείκνυμι, ὅτι καὶ Θεὸς καὶ κτίστης καὶ ζωοποιός ἐστιν ὁ Παράκλητος τὸ Πνεῦμα τῆς ἀληθείας. Μακεδ. Κἂν ἓν τούτων δείξῃς, γίνομαι ὁμοουσιαστής. Ὀρθ. Τίνι εἶπεν ὁ Θεός· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν;» Μακεδ. Ὁ Θεὸς καὶ Πατὴρ ἔλε γε τῷ Υἱῷ καὶ Θεῷ. Ὀρθ. Ἀπ' αὐτοῦ τοῦ γεγονότος δυνάμεθα γνῶναι, τίνι ἔλεγε τὸ γεγονός. Ὁ ἄν θρωπος ἐγένετο κατ' εἰκόνα Θεοῦ, ἢ οὔ; Μακεδ. Καὶ πάνυ. Ὀρθ. Εἰπὲ οὖν, εἰ δύναται εἰκὼν Θεοῦ εἶναι ἄνθρωπος, μὴ ὢν ἄρτιος·","english":"I believe, as the blessed Lucian, and I say that the Son is the unvarying image of the substance, and counsel, and power, and glory; I do not say that he is the same substance, nor the same divinity, nor counsel, nor power, nor glory. Orthodox: You therefore say things contrary to yourself and to the blessed Lucian; and just as the Manichaeans and Phrygians and all the heresies say, so we believe as the apostles did; but when examined, they are found saying contrary things; so you also do. And it is possible to hear from the Jews, that \"We believe thus, as the blessed Moses and the prophets,\" and yet in their questionings they are found to have crucified the very one who was foretold by the prophets. Macedonian: We say that the Son of the Father is the unvarying image of the substance, and counsel, and power, and glory; but we do not say that he is from the substance, nor that he is the same substance, and counsel, and power, and glory. Henceforth, if you have anything to say, tell me where it is written, \"God is the Spirit.\" Why do you wear me out? Orthodox: When I showed that you say things contrary to yourself, as the hearers know, and those who read these things afterward will know, then I show that the Paraclete, the Spirit of truth, is both God and Creator and Life-giver. Macedonian: If you show even one of these things, I become a confessor of the same substance. Orthodox: To whom did God say, \"Let us make man in our image and likeness\"? Macedonian: God and the Father was speaking to the Son and God. Orthodox: From that very event we can know to whom the one who spoke was speaking. Was man made in the image of God, or not? Macedonian: Most certainly. Orthodox: Tell me, then, whether a man can be the image of God, if he is not perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"καὶ εἰ δύναται εἶναι ἄρτιος, μὴ ἁγιασθεὶς τῷ Πνεύματι τῆς ἁγιωσύνης. Μα κεδ. Καὶ πάντες οὖν οἱ ἄνθρωποι Πνεῦμα ἅγιον ἔχουσιν; Ὀρθ. Εἰ πάντες εἰσὶ κατ' εἰκόνα ἄρτιοι, καὶ πάντες Πνεῦμα ἅγιον ἔχουσιν. Μακεδ. Πάντες ἔχουσι τὸ κατ' εἰκόνα. Ὀρθ. Πῶς οὖν ὁ ἅγιος Παῦλος λέγει· «Ὅπως γένησθε κατ' εἰκόνα τοῦ κτίσαντος ὑμᾶς;» καὶ ἐν ἄλλοις· «Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν τὴν εἰκόνα τοῦ ἐπουρανίου;» Μακεδ. Οὐκ ἐσμὲν οὖν πάντες κατ' εἰκό να; Ὀρθ. Οἱ ἁμαρτάνοντες, οὔ· οἱ δὲ τὰς πράξεις τοῦ σώματος θανατοῦντες, καὶ ἐνδιδυσκόμενοι τὸν καινὸν ἄνθρωπον, τὸν κατὰ Θεὸν κτισθέντα, ἔχουσι τὸ κατ' εἰκόνα. Τοιοῦτος γὰρ ἦν ὁ Ἀδὰμ πρὸ τῆς παρακοῆς. Ἐκεῖνος οὖν ὁ κατ' εἰκόνα τοῦ Θεοῦ κτισθεὶς ἄνθρωπος παρὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος ἐκτίσθη. «Ποιήσωμεν» γὰρ, εἶπεν, ἵνα τὴν συνέργειαν εἴπῃ, οὐχὶ, Ποιήσατε, ἵνα μὴ σὺ πάλιν ὑπουρ γὸν καὶ λειτουργὸν εἴπῃς. Μακεδ. Τὸ Πνεῦμα τὸ\n\nἅγιον συνεργὸν λέγεις Πατρὸς καὶ Υἱοῦ; Ἡ Γραφὴ δὲ καὶ τοὺς ἁγίους ἀποστόλους συνεργοὺς καλεῖ. Ὀρθ. «Ναὶ, εἰς τὴν σωτηρίαν τῶν σωζομένων,» οὐ μὴν εἰς τὴν δημιουργίαν κτισμάτων. Οἱ μὲν οὖν ἀπόστολοι εἰς τὴν σωτηρίαν τῶν ἀνθρώπων συνεργοὶ, ἐπειδὴ τοῦ Πνεύματος ἦσαν καὶ εἰσὶν ναός· αὐτὸ δὲ τὸ Πνεῦμα εἰς δημιουργίαν. Μακεδ. Καὶ ἔχεις μοι δεῖξαι, ὅτε συνήργησεν εἰς τὴν δημιουργίαν τῶν ἀνθρώπων τὸ Πνεῦμα; Ὀρθ. Δέδεικται. Μακεδ. Πῶς; Ὀρθ. Ὅττὸν κτισθέντα ἄνθρωπον κατ' εἰκόνα, μετὰ τῆς τοῦ Πνεύματος συνεργείας ὁρῶμεν ὄντα. Μακεδ. Ἐγὼ πάντα ἄνθρωπον κατ' εἰκόνα λέγω. Ὀρθ. Δυνάμει λέγεις, ἢ ἐνεργείᾳ; Μακεδ.","english":"And can he be perfect, without being sanctified by the Spirit of holiness? Macedonius: And do all men, then, have the Holy Spirit? Orthodox: If all are perfect according to the image, then all have the Holy Spirit. Macedonius: All have the according-to-the-image. Orthodox: How, then, does the holy Paul say, \"That you might become according to the image of him who created you\"? And elsewhere: \"And as we have borne the image of the earthy, let us bear the image of the heavenly\"? Macedonius: Are we not all, then, according to the image? Orthodox: Those who sin, no; but those who put to death the deeds of the body and put on the new man, who was created according to God, have the according-to-the-image. For such was Adam before the disobedience. That man, then, who was created according to the image of God, was created by the Father, and the Son, and the Holy Spirit. For \"Let us make,\" he said, in order to speak of the cooperation, not \"Do you make,\" lest you again call him a subordinate and a servant. Macedonius: Do you say that the Holy Spirit is a cooperator with the Father and the Son? But the Scripture also calls the holy apostles cooperators. Orthodox: \"Yes, for the salvation of those who are saved,\" but not for the creation of creatures. The apostles, then, are cooperators for the salvation of men, since they were and are a temple of the Spirit; but the Spirit himself is for creation. Macedonius: And can you show me when the Spirit cooperated in the creation of men? Orthodox: It has been shown. Macedonius: How? Orthodox: Because we see that the man who was created according to the image is with the cooperation of the Spirit. Macedonius: I say that every man is according to the image. Orthodox: Do you say it in potentiality, or in actuality? Macedonius:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Καὶ τί ἐστιν δυνάμει; καὶ τί ἐστιν ἐνεργείᾳ; Ὀρθ. Δυνάμει ἐστὶν, ὃ δύναται γενέσθαι· ἐνεργείᾳ δὲ ὁ ἐνεργῶν τὰ τῆς εἰκόνος κάλλη. Ὥσπερ τὸ βρέφος δυνάμει ἐστὶ ζῶον λογικὸν θνητόν· ἐνεργείᾳ δὲ γίνεται αὐξηθὲν, ὃ πρὸ τούτου τῇ δυνάμει· οὕτω καὶ κατ' εἰκόνα Θεοῦ ἐστιν ἕκαστος δυνάμει. Ἐὰν δὲ ἀπεκδύσηται τὴν νεκρότητα, ἣν ἐπενδύσατο διὰ τῆς παραβάσεως ὁ Ἀδὰμ, καὶ ἐνδύσηται τὸν καινὸν ἄνθρωπον τῆς ἀφθαρσίας, ὃν ἐκδυσάμενος Ἀδὰμ, γυμνὸς ηὑρέθη· τότε γίνεται ἐνεργείᾳ κατ' εἰκόνα τοῦ κτίσαντος, οἷοι ἐγένοντο οἱ ἀπόστολοι, ὧν ἡ σκιὰ δυνάμεις ἀπετέλει. Μακεδ. Πρὸ τούτου οὖν οὐκ ἦσαν κατ' εἰκόνα οἱ ἀπόστολοι; Ὀρθ. Μὴ τὸν ἔξω ἄνθρωπον, ὃν διαφθείρεσθαι εἶπεν ὁ Παῦλος, λέγεις τὸν κατ' εἰκόνα, οὐχὶ δὲ τὸν ἔσω τὸν ἀνακαι νούμενον; Μακεδ. Τὸν ἔσω λέγω, τὸν ἀνακαινούμενον· οὐδὲ γὰρ ἀνθρωπόμορφον λέγω τὸν Θεόν. Ὀρθ. Ὁ Θεὸς, οὗ ἐστιν εἰκὼν ὁ ἄνθρωπος, ἀόρατός ἐστιν; Μακεδ. Πάνυ. Ὀρθ. Ἀνάγκη οὖν τοῦ ἀοράτου Θεοῦ ἀόρατον εἶναι καὶ τὴν εἰκόνα, καὶ τῆς ἀοράτου εἰκόνος ἀόρατον τὸν κατ' εἰκόνα ἄνθρωπον. Μακεδ. Ἐὰν δέξωμαι, ὅτι ὁ κατ' εἰκόνα γεγονὼς ἄνθρωπος ὁ ἐν τῷ κρυπτῷ ἐστιν, ἀλλ' οὐ λέγω τὸ Πνεῦμα τὸ ἅγιον πεποιηκέναι αὐτόν. Ὀρθ. Τίθῃ δὲ ὅλως, ὅτι ὁ Ἀδὰμ ἐν τῷ παραδείσῳ ἅγιος ἦν; Μακεδ. Ναί. Ὀρθ. Οὕτω κτισθεὶς, ἢ ἐξ ἀρετῆς γενόμενος τοιοῦτος; Μακεδ. Οὕτω κτισθείς. Ὀρθ. Συνέκτισεν ἄρα τῷ Πατρὶ καὶ τῷ Υἱῷ τὸ Πνεῦμα τὸ ἅγιον τὸν ἄνθρωπον. Μακεδ. Οὐκ ἐδύνατο γὰρ αὐτὸν ὁ Υἱὸς ἅγιον κτίσαι; Ὀρθ. Καὶ πάνυ. Μακεδ. Τί οὖν λέγεις, ὅτι τὸ Πνεῦμα τὸ ἅγιον αὐ τὸν ἐποίησεν; Ὀρθ.","english":"And what is it potentially? And what is it in actuality? Orthodox: It is potentially that which it is able to become; in actuality, the one who actualizes the beauties of the image. Just as an infant is potentially a rational mortal living being, but becomes in actuality, when grown, what it previously was potentially; so also each person is potentially according to the image of God. But if he strips off the deadness which Adam put on through transgression, and puts on the new man of incorruptibility—which Adam, having stripped off, was found naked—then he becomes in actuality according to the image of the one who created him, such as the apostles became, whose shadow worked mighty deeds. Macedonius: Before this, then, were the apostles not according to the image? Orthodox: Do you mean the outer man, whom Paul said is being corrupted, to be the one according to the image, and not rather the inner man who is being renewed? Macedonius: I mean the inner man, who is being renewed; for I do not say that God is in human form. Orthodox: Is God, whose image man is, invisible? Macedonius: Certainly. Orthodox: It is necessary, then, that the image of the invisible God also be invisible, and that the man according to the image of the invisible image be invisible. Macedonius: If I accept that the man who has come to be according to the image is the one in secret, still I do not say that the Holy Spirit made him. Orthodox: But is it granted at all that Adam in paradise was holy? Macedonius: Yes. Orthodox: Was he created thus, or did he become such from virtue? Macedonius: He was created thus. Orthodox: Then the Holy Spirit co-created man with the Father and the Son. Macedonius: Could the Son not create him holy? Orthodox: Indeed he could. Macedonius: What then do you say, that the Holy Spirit made him? Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Ὥσπερ ὁ Πατὴρ, δυνάμενος κτίσαι τὸν ἄνθρωπον, μετὰ τοῦ Υἱοῦ κτίζει, ἵνα δειχθῇ τὸ ταυτὸν τῆς φύσεως· οὕτω καὶ ὁ Υἱὸς, δυνάμενος κτίσαι ἅγιον τὸν ἄνθρωπον, μετὰ τοῦ Πνεύματος κτί ζει, ἵνα δειχθῇ τὸ γεγονὸς ἔργον Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Οὕτως γοῦν καὶ πεπτωκότα τὸν ἄνθρωπον, καὶ παραβληθέντα τοῖς κτήνεσι τοῖς ἀνοήτοις, ἄνευ τοῦ Πνεύματος οὐκ ἀνεκαίνισεν· ἀλλὰ καθὼς ὁ Προφήτης λέγει· «Ἐξαπόστειλον τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.» Μακεδ. Καὶ ἡμεῖς λέγομεν, ὅτι ἀνακαινισμὸς ἡμῶν διὰ τοῦ Πνεύματος γίνεται· Πνεῦμα γὰρ ἁγιωσύνης ἐστίν. Ὀρθ. «Πάντα μὲν καθαρὰ τοῖς καθαροῖς.» Ἐπειδὴ δὲ οὐκ ἐν ἁπλότητι εἶπας, διὰ τοῦ Πνεύματος, ἀναγκαίως οὐ παρασιωπῶ. Εἰπὲ οὖν μοι, ὁ ἀνακαινισμὸς ἡμῶν οὐ διὰ λουτροῦ τῆς παλιγγενεσίας γίνεται; Μακεδ. Ναί. Ὀρθ. Πῶς οὖν βαπτιζόμεθα; εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος; Μακεδ. Εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Ὀρθ. Τί οὖν λέγεις τὸν ἀνακαινισμὸν ἡμῶν διὰ Πνεύματος ἁγίου γίνεσθαι; οὐχὶ δὲ ἐκ Πατρὸς καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος; Μακεδ. Οὐ γέγραπται, ὅτι κατὰ τὸ πολὺ ἔλεος αὐτοῦ ἀναγεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινίσεως Πνεύματος ἁγίου;» Ὀρθ. Προλαβὼν εἶπον, ὅτι «τοῖς καθαροῖς πάντα καθαρά.» Παρ' ἡμῖν γὰρ, κατὰ τὸν σκοπὸν τῆς Γραφῆς, τὸ «δι' οὗ» ταυ τόν ἐστι τῷ «ἐξ οὗ.» Ἀμέλει γοῦν λέγει ὁ ἅγιος Παῦλος· «Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ.» Καὶ ἐνταῦθα γὰρ τὸ «δι' οὗ» ἀντὶ τοῦ «ἐξ οὗ» κεῖται.","english":"Just as the Father, being able to create man, creates with the Son, so that the sameness of nature may be shown, so also the Son, being able to create man holy, creates with the Spirit, so that the work that has come to be may be shown to be of the Father, and of the Son, and of the Holy Spirit. Thus, then, even fallen man, and one compared to the senseless beasts, he did not renew without the Spirit; but as the Prophet says: \"Send forth your Spirit, and they shall be created, and you shall renew the face of the earth.\" Macedonian: And we say that our renewal comes about through the Spirit; for he is a Spirit of holiness. Orthodox: \"All things are indeed clean to the clean.\" But since you did not speak in simplicity—\"through the Spirit\"—I necessarily do not pass it over in silence. Tell me, then: does our renewal not come about through the washing of regeneration? Macedonian: Yes. Orthodox: How, then, are we baptized? Into the name of the Father, and of the Son, and of the Holy Spirit? Macedonian: Into the name of the Father, and of the Son, and of the Holy Spirit. Orthodox: What then do you say—that our renewal comes about through the Holy Spirit, and not rather from the Father and the Son and the Holy Spirit? Macedonian: Is it not written, that according to his great mercy he regenerated us through the washing of regeneration and renewal of the Holy Spirit? Orthodox: I said beforehand that \"all things are clean to the clean.\" For among us, according to the intent of the Scripture, \"through whom\" is the same as \"from whom.\" At any rate, the holy Paul says: \"Faithful is God, through whom you were called into fellowship with his Son.\" For here too \"through whom\" is set in place of \"from whom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ὁμολόγει οὖν, ὅτι ἡ κτίσις ἡμῶν παρὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος ἐγένετο. Οὐ γὰρ ἄλλος ἔκτισεν, καὶ ἄλλος ἀνεκαίνισεν·\n\nἀλλ' ὁ κτίσας Θεὸς μετὰ τοῦ Υἱοῦ καὶ Πνεύματος ἁγίου. Καὶ διὰ τοῦτο ἐν ἀρχῇ εἶπεν· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν,» ἵνα ἐκ τῆς συνεργείας τὸ ταυτὸν τῆς φύσεως δείξῃ. Μακεδ. Φανερώτερόν μοι δεῖξον, ὅτι τὸ Πνεῦμα τὸ ἅγιον κτίζει. Ὀρθ. Ἀρκεῖ μὲν καὶ τὰ προειρημένα τῷ νοῦν ἔχοντι πρὸς φανερὰν ἀπόδειξιν· ἐπειδὴ δὲ καὶ ἐκ τοῦ πλήθους τῶν μαρτυριῶν πιστωθῆναι θέ λεις, ἄκουσον τοῦ Ἰὼβ λέγοντος· «Πνεῦμα θεῖον. τὸ ποιῆσάν με· πνοὴ δὲ παντοκράτορος ἡ διδάσκουσά με.» Μακεδ. Ἐλιούδ ἐστιν ὁ λέγων, καὶ οὐκ εἶπεν ἁπλῶς, «Τὸ ποιῆσάν με,» ἀλλὰ λέγει οὕτω· «Καθαρά μου ἡ καρδία ῥήμασιν, σύνεσις δὲ χει λέων μου καθαρὰ νοήσει· Πνεῦμα θεῖον τὸ ποιῆσάν με καθαρὰ νοήσει.»– »Πνεῦμα θεῖον τὸ ποιῆσάν με.» τουτέστι, τὸ ποιῆσάν με καθαρὰ νοῆσαι. Ὀρθ. Ὁμολογεῖς δὲ ὅλως θεῖον τὸ Πνεῦμα. Μακεδ. Μὴ γὰρ ὁ Ἰὼβ αὐτὸ εἶπεν· ἀλλ' ὁ Ἐλιοὺδ, ὃν ἐμέμψατο ὁ Θεός. Ὀρθ. Μὴ γὰρ ἐμέμψατο αὐτὸν, διατί εἶπεν τὸ Πνεῦμα θεῖον; Μακεδ. Ὅμως ἐμέμψατο αὐτὸν ὁ Θεός. Ὀρθ. Ἐὰν οὖν ἀκούσῃς καὶ τοῦ Ἰὼβ λέγοντος»Ζῇ Κύριος, ὃς οὕτω με κέκρικεν, καὶ ὁ παντοκράτωρ ὁ πικράνας μου τὴν ψυχήν. Ἦ μὴν ἔτι τῆς πνοῆς μοι ἐνούσης· Πνεῦμα δὲ θεῖον τὸ περιόν μοι ἐν ῥισίν,» τί ἔχεις εἰπεῖν καὶ περὶ τοῦ Ἰώβ; Μακεδ. Καὶ λέγω θεῖον τὸ Πνεῦμα, οὐ μὴν Θεόν. Ὀρθ. Τὸ δὲ θεῖον Πνεῦμα τί ἄλλο ἐστὶν ἢ Θεός; Μακεδ. Μὴ γένοιτο! Ὀρθ. Οὐκοῦν εἰπὲ, εἴ τινα τῶν ἁγίων δυ νάμεων θεῖον εἶπεν ἡ Γραφή.","english":"Confess, then, that our creation came about from the Father, and the Son, and the Holy Spirit. For it was not one who created and another who renewed; but the God who created did so with the Son and the Holy Spirit. And for this reason he said in the beginning: \"Let us make man according to our image and likeness,\" so that from the cooperation he might show the sameness of nature. Macedonius: Show me more clearly that the Holy Spirit creates. Orthodoxus: What has already been said is sufficient for one who has understanding, for a clear demonstration; but since you also wish to be convinced from the abundance of testimonies, hear Job saying: \"A divine Spirit is the one who made me; and the breath of the Almighty is the one who teaches me.\" Macedonius: It is Elihu who says this, and he did not say simply, \"The one who made me,\" but he says thus: \"My heart is pure in words, and my understanding is pure in thought; a divine Spirit is the one who made me pure in thought\" — \"A divine Spirit is the one who made me,\" that is, the one who made me to understand purely. Orthodoxus: Do you confess, then, that the Spirit is wholly divine? Macedonius: For did not Job himself say it? But Elihu, whom God reproved. Orthodoxus: Did he not reprove him because he said \"a divine Spirit\"? Macedonius: Nevertheless God reproved him. Orthodoxus: If, then, you hear Job also saying, \"As the Lord lives, who has judged me thus, and the Almighty who has embittered my soul — for as long as my breath is still in me, and a divine Spirit is that which remains in my nostrils,\" what do you have to say also concerning Job? Macedonius: I say that the Spirit is divine, but not God. Orthodoxus: And what is the divine Spirit other than God? Macedonius: God forbid! Orthodoxus: Then tell me, did Scripture call any of the holy powers divine?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ἀνάγνωθι τὴν Παλαιὰν πᾶσαν Διαθήκην καὶ τὴν Καινὴν, εἰ εὑρέθη τις τῶν ἁγίων ἀγγέλων θεῖον λεγόμενος Πνεῦμα. Μακεδ. Οὐδὲν γὰρ τῶν ἄλλων πνευμάτων τοιοῦτό ἐστι Πνεῦμα· μοναδικὸν γάρ ἐστι. Ὀρθ. Ὁμολογεῖταιοὖν καὶ παρὰ σοῦ, μὴ εἶναι ἐν τοῖς κτίσμασι Πνεῦμα τοιοῦτο. Μακεδ. Ὁμολογεῖται. Ὀρθ. Ἴδωμεν οὖνλοιπὸν, εἰ οὐκ ἔχει μετὰ Πατρὸς καὶ Υἱοῦ τὴν κατὰ φύσιν κοινωνίαν. Μακεδ. Τοῦτο ἐὰν δειχθῇ, ἐδείχθη καὶ Θεός. Ὀρθ. Τέως Πνεῦμα θεῖον ἐδείχθη. Μακεδ. Ἀλλ' οὐ Θεός. Ὀρθ. Ἐὰν ἀκούσωμεν Παύλου τοῦἀποστόλου λέγοντος, τὸν Θεὸν μηδὲν ἄλλο εἶναι ἢ θεῖον, ἀνάγκη συνθέσθαι τὸ θεῖον εἶναι Θεόν. Μακεδ. Οὐ πάντως. Οὐδὲ γὰρ ἐπειδὴ ὁ Θεὸς Πνεῦμα, καὶ τὸ θεῖον Πνεῦμα Θεός. Ποῦ δὲ γέγραπται, ὁ Θεὸς θεῖον; Ὀρθ. Ἐν ταῖς Πράξεσι τῶν ἀποστόλων λέγει Παῦλος οὕτως· «Γένος οὖν ὑπάρχοντες τοῦ Θεοῦ, οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ, χαρά γματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπων, τὸ θεῖον εἶναι ὅμοιον.» Μακεδ. Φθάσας εἶπον, ὅτι κἂν θῶ, ὅτι ὁ Θεὸς Πνεῦμά ἐστιν, οὐ πάντως καὶ τὸ θεῖον Πνεῦμα Θεός. Ὀρθ. Εἰ οὐδὲν τῶν κτισμάτων Πνεῦμα θεῖον, οὐδὲν Πνεῦμα ἁγιωσύνης, κοινὰ δὲ ταῦτα Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος· τῆς αὐτῆς ἄρα φύσεως Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα. Μακεδ. Δεῖξον οὖν, ὅτι, ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, ὁμοίως δὲ καὶ ὁ Υἱὸς, οὕτω καὶ τὸ Πνεῦμα ζωοποιεῖ. Ὀρθ. Λέγει Παῦλος· «Ὑμεῖς δὲ οὐκέτ' ἐστὲ ἐν σαρκὶ, εἴπερ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν. Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.","english":"Read the whole Old Testament and the New, and see whether any of the holy angels is called divine Spirit. Macedonius: For none of the other spirits is such a Spirit; for it is unique. Orthodox: It is agreed, then, even by you, that no such Spirit is among created things. Macedonius: It is agreed. Orthodox: Let us see, then, whether it does not have, together with the Father and the Son, a natural fellowship. Macedonius: If this is demonstrated, God has also been demonstrated. Orthodox: For the present, a divine Spirit has been demonstrated. Macedonius: But not God. Orthodox: If we hear Paul the apostle saying that God is nothing other than divine, we must agree that the divine is God. Macedonius: Not altogether. For it does not follow that, because God is Spirit, the divine Spirit is also God. And where is it written that God is divine? Orthodox: In the Acts of the Apostles Paul says thus: \"Since we are therefore the offspring of God, we ought not to think that the divine is like gold or silver, an image formed by the art and thought of man.\" Macedonius: I said before that, even if I grant that God is Spirit, it does not altogether follow that the divine Spirit is God. Orthodox: If no created thing is a divine Spirit, and no created thing is a Spirit of holiness, but these things are common to the Father, the Son, and the Holy Spirit, then the Father, the Son, and the Holy Spirit are of the same nature. Macedonius: Show, then, that just as the Father raises the dead and gives life, and likewise the Son, so also the Spirit gives life. Orthodox: Paul says: \"But you are no longer in the flesh, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νε κρὸν δι' ἁμαρτίαν, τὸ δὲ Πνεῦμα ζωὴ διὰ δικαιοσύ νην. Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος Ἰησοῦν Χριστὸν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν.» Μακεδ. Οὕτως οὐ γέ γραπται, διὰ τοῦ ἐνοικοῦντος, ἀλλὰ τὸ ἐνοικοῦν. Ὀρθ. Ἐὰν δειχθῇ, ὅτι «διὰ τοῦ ἐνοικοῦντος» γέγραπται, πείθῃ, ὅτι τῆς αὐτῆς ἐστι φύσεως τὸ Πνεῦμα Πατρὶ καὶ Υἱῷ; Μακεδ. Ἐὰν οὖν που ἓν ἢ δεύτερον ἀντίγραφον εὑρεθῇ ἐσφαλμένον παρ' ὑμῖν, ἐκ τούτου ἔχεις με πεῖσαι; Ὀρθ. Ἔχομεν δεῖξαι, ὅτι ἐν ὅλοις τοῖς ἀρχαίοις ἀντιγράφοις οὕτω γέγραπται. Ἐπεὶ δὲ νομίζεις τοῦτο ἀντιλεγόμενον εἶναι, πληροφορήθητι καὶ ἐξ ἄλλης γραφικῆς ἀποδείξεως. Μακεδ. Εἰπέ· τοῦτο γὰρ ἀντιλέγεται. Ὀρθ. Λέγει ὁ αὐτὸς ὁ ἅγιος Παῦλος· «Οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν λογίσασθαί τι, ὡς ἐξ ἑαυτῶν, ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ· ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους Καινῆς Διαθήκης, οὐ γράμματος,","english":"But if Christ is in you, the body indeed is dead because of sin, but the Spirit is life because of righteousness. And if the Spirit of him who raised Jesus Christ dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you. Macedonius: It is not written thus, \"through him who dwells,\" but \"that which dwells.\" Orthodox: If it is shown that \"through him who dwells\" is written, will you be persuaded that the Spirit is of the same nature as the Father and the Son? Macedonius: If, then, one or two copies should be found to be erroneous among you, do you have from this the means to persuade me? Orthodox: We are able to show that in all the ancient copies it is written thus. But since you think this is disputed, be fully assured also from another scriptural proof. Macedonius: Tell me; for this is what is disputed. Orthodox: The same holy Paul says: \"Not that we are sufficient of ourselves to reckon anything as from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the New Covenant, not of the letter,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"ἀλλὰ Πνεύματος. Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ Πνεῦμα ζωοποιεῖ.» Μακεδ. Ζωοποιεῖν λέγεται τὸ ἀπὸ ἁμαρτιῶν ἄγειν εἰς δικαιοσύνην. Οὐ μὴν ἐγείρει νεκροὺς, ὡς ὁ Χρι στὸς ἤγειρεν. Ὀρθ. Παῦλος ὁ ἀπόστολος ἤγειρε τὸν Εὔτυχον ἀποθανόντα, ἢ οὔ; Μακεδ. Ἀλλ' οὐκ ἦν Παῦλος ὁ ἀναστήσας, ἀλλ' ὁ ἐν Παύλῳ λαλήσας Χρι στός. Ὀρθ. Καίτοιγε Παῦλος λέγει, ὅτι «Χριστὸς ἐν δυνάμει Πνεύματος ἁγίου πεποίηκεν ἐν ἐμοὶ τὰ σημεῖα.» Λέγει γὰρ οὕτως, ὅτι «Οὐ τολμῶ τι ἐγὼ λέ γειν ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ λόγῳ καὶ ἔργῳ, εἰς ὑπακοὴν ἐθνῶν, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος ἁγίου.» Μακεδ. Οὐκ ἐδύνατο γὰρ ὁ Χριστὸς ἄνευ τοῦ Πνεύματος τοῦ ἁγίου ποιῆσαι τὰ σημεῖα καὶ τὰ τέρατα; Ὀρθ. Οὐκ ἐδύνατο γὰρ ὁ Πατὴρ ἄνευ τοῦ Υἱοῦ ποιῆσαι τὰ πάντα; Μακεδ. Ναί· ἀλλ' ἵνα καὶ Υἱὸς δημιουργὸς δειχθῇ. Ὀρθ. Τῷ αὐτῷ λόγῳ, δυνάμενος καὶ ὁ Υἱὸς ποιῆσαι τὰ σημεῖα καὶ τὰ τέρατα, ποιεῖ ἐν τῷ Πνεύματι, ἵνα δειχθῇ καὶ τὸ Πνεῦμα τὸ ἅγιον τὰ αὐτὰ ποιοῦν τῷ Πατρὶ καὶ τῷ Υἱῷ. Μακεδ. Ἡμεῖς οὐ δυνάμεθα εἰπεῖν Θεὸν τὸ Πνεῦμα. Ὀρθ. Λέγεις τὰς θείας Γραφὰς ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου εἰρῆσθαι διὰ τῶν προφη τῶν καὶ τῶν ἀποστόλων, ἢ οὔ; Μακεδ. Ναί. Ὀρθ. Θεὸς ἄρα τὸ ἐμπνεῦσαν αὐτοὺς Πνεῦμα. Μακεδ. Μὴ γένοιτο εἰπεῖν! Ὀρθ. Εἰ αἱ πνευσθεῖσαι Γραφαὶ παρ' αὐτοῦ θεόπνευστοί εἰσιν, τί ἂν ἄλλο εἴη τὸ Πνεῦμα ἢ Θεός; Μακεδ. Τὴν τοῦ Θεοῦ διδασκαλίαν διηκόνησεν ἡμῖν, καὶ διὰ τοῦτο αὐτὴ ἡ διδασκαλία θεόπνευστος λέγεται. Ὀρθ.","english":"but of the Spirit. For the letter kills, but the Spirit gives life. Macedonius: To give life is said to be leading from sins to righteousness. It does not, however, raise the dead, as Christ raised them. Orthodox: Did the apostle Paul raise Eutychus after he had died, or not? Macedonius: But it was not Paul who raised him, but Christ who spoke in Paul. Orthodox: And yet Paul says, \"Christ has done the signs in me in the power of the Holy Spirit.\" For he says thus: \"I do not dare to speak of anything which Christ has not accomplished through me, in word and deed, for the obedience of the Gentiles, in the power of signs and wonders, in the power of the Holy Spirit.\" Macedonius: Was Christ then unable to perform the signs and wonders without the Holy Spirit? Orthodox: Was the Father then unable to make all things without the Son? Macedonius: Yes; but so that the Son might also be shown to be a creator. Orthodox: By the same reasoning, the Son also, being able to perform the signs and wonders, performs them in the Spirit, so that the Holy Spirit might also be shown to do the same things as the Father and the Son. Macedonius: We cannot say that the Spirit is God. Orthodox: Do you say that the divine Scriptures were spoken by the Holy Spirit through the prophets and the apostles, or not? Macedonius: Yes. Orthodox: The Spirit, then, which inspired them is God. Macedonius: May it not be said! Orthodox: If the Scriptures inspired by him are divinely inspired, what else would the Spirit be but God? Macedonius: He ministered the teaching of God to us, and for this reason that very teaching is called divinely inspired. Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ἐπειδὴ καὶ ὁ ἁγιασμὸς, ὃν ἁγιάζει καὶ ἡμᾶς τὸ Πνεῦμα, Θεοῦ ἐστιν ἁγια σμὸς, οὐκ ἔστιν αὐτοῦ τοῦ Πνεύματος ὁ ἁγιασμός; Μακεδ. Ναὶ, καὶ αὐτοῦ τοῦ Πνεύματός ἐστιν ὁ ἁγια σμός. Ὀρθ. Ὥσπερ οὖν ὁ ἁγιασμὸς Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματός ἐστιν, οὕτως καὶ ἡ θεία Γραφή. Ἡ τοίνυν διδασκαλία Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματός ἐστιν. Θεόπνευστος δὲ ἡ Γραφὴ ὁμο λογεῖται παρὰ τῷ ἁγίῳ Παύλῳ· Θεὸς ἄρα Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα. Διὸ καὶ εἴρηται παρὰ τοῖς προφήταις· «Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ.» Μακεδ. Πᾶς ὁ μαθὼν παρὰ τοῦ Πατρὸς διδακτὸς Θεοῦ ἀκούει. Ὀρθ. Ὥσπερ ὁ ἁγιαζόμενος παρὰ τοῦ Πατρὸς καὶ Υἱοῦ, ἁγιάζεται ὁμοίως καὶ παρὰ τοῦ Πνεύματος· οὕτως ὁ μαθὼν παρὰ Πατρὸς καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος μανθάνει· ἀμέλει τοῦ Χριστοῦ εἰρηκότος, ὅτι «Οὐκ ἐστὲ ὑμεῖς οἱ λαλοῦν τες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν,» ὁ ἅγιος Παῦλος λέγει· «Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ;» Ἀκούεις, ὅτι ἃ λαλεῖ τὸ Πνεῦμα, Χριστοῦ διδασκαλία ἐστίν· καὶ ἃ λαλεῖ Χριστὸς καὶ τὸ Πνεῦμα, Πατρὸς διδα σκαλία ἐστίν. Εἰ δὲ τοῦτο, ἄρα ἃ λαλεῖ ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα, θεόπνευστος Γραφή ἐστιν. Μακεδ. Ὅταν οὖν λέγῃ ὁ Πατήρ· «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα·» Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα τοῦτο λέγει. Ὀρθ. Εἰσὶ φωναὶ ἴδιαι τοῦ Πατρὸς, καὶ εἰσὶ φωναὶ ἴδιαι τοῦ Υἱοῦ, καὶ εἰσὶ φωναὶ ἴδιαι τοῦ Πνεύματος· καὶ εἰσὶ κοιναὶ Πατρὸς, Υἱοῦ, καὶ ἁγίου Πνεύματος.","english":"Since sanctification also, by which the Spirit sanctifies us, is God's sanctification, is not the sanctification the Spirit's own? Macedonius: Yes, and the sanctification is the Spirit's own. Orthodox: Just as, then, the sanctification is the Father's, and the Son's, and the Holy Spirit's, so also is the divine Scripture. Therefore the teaching is the Father's, and the Son's, and the Holy Spirit's. And the Scripture is said to be God-breathed by the holy Paul: therefore God is Father, and Son, and Holy Spirit. Wherefore it has also been said by the prophets: \"And they shall all be taught of God.\" Macedonius: Everyone who has learned from the Father is called taught of God. Orthodox: Just as the one sanctified by the Father and the Son is sanctified likewise by the Spirit, so the one who has learned from the Father and the Son also learns from the Holy Spirit; indeed, since Christ said, \"It is not you who speak, but the Spirit of your Father who speaks in you,\" the holy Paul says: \"Or do you seek proof of Christ who speaks in me?\" You hear that what the Spirit speaks is Christ's teaching; and what Christ and the Spirit speak is the Father's teaching. And if this is so, then what the Father, and the Son, and the Spirit speak is God-breathed Scripture. Macedonius: When, then, the Father says, \"This is my beloved Son, in whom I am well pleased,\" it is the Father, and the Son, and the Holy Spirit who say this. Orthodox: There are utterances proper to the Father, and there are utterances proper to the Son, and there are utterances proper to the Spirit; and there are utterances common to the Father, the Son, and the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ὅταν οὖν λέγῃ ὁ Πατὴρ, ὡς προλαβὼν εἴρηκας, «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα,» αὐτοῦ τοῦ Πατρός ἐστι φωνή. Καὶ ὁμοίως ὅταν λέγῃ, «Ἰδοὺ ὁ Παῖς μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησεν ἡ ψυχή μου· θήσω τὸ Πνεῦμά μου ἐπ' αὐτόν·» καὶ ὅσαι τοιαῦται, αὐτοῦ τοῦ Πατρός εἰσιν ἴδιαι. Ὅταν δὲ λέγῃ ὁ Υἱὸς, «Ὤρυξαν χεῖράς μου καὶ πόδας μου,» καὶ ὅσαι τοιαῦται, τοῦ Χριστοῦ εἰσι φωναί. Οὕτω καὶ τοῦ Πνεύματος ἴδιαί εἰσι φωναί· ὡς ὅταν λέγῃ ὁ Ἄγαβος· «Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον· Τὸν ἄνδρα τοῦτον, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτως δήσουσιν.» Πᾶσαι δὲ αὗται, θεόπνευστοι λέγονται, διὰ τὸ καὶ τὰς τοῦ Πατρὸς Θεοῦ εἶναι φωνὰς, καὶ τὰς τοῦ Υἱοῦ Θεοῦ εἶναι φωνὰς, καὶ τὰς τοῦ Πνεύματος Θεοῦ εἶναι φωνάς. Μακεδ. Μὴ γένοιτο! Ὀρθ. Οὐκοῦν εἰπὲ τὰς μὲν εἶναι θεοπνεύστους (τὰς δὲ οὔ)· καὶ μέμψαι τῷ ἁγίῳ Παύλῳ γράψαντι θεοπνεύστους τὰς πάσας Γραφάς. Μακεδ. Ἦ οὖν, ἐπειδή τινα ῥήματα τῶν ἁγίων εἰσὶν ἐν αὐταῖς καὶ τῶν ἀσεβῶν καὶ ἁμαρτωλῶν ἀνθρώπων, διὰ τοῦτο καὶ οἱ ἀσεβεῖς","english":"When, then, the Father says, as you have said before, \"This is my beloved Son, in whom I am well pleased,\" it is the voice of the Father himself. And likewise when he says, \"Behold my beloved Servant, in whom my soul has been well pleased; I will put my Spirit upon him,\" and all such words, they are the Father's own. And when the Son says, \"They pierced my hands and my feet,\" and all such words, they are the voices of Christ. So also the voices of the Spirit are his own; as when Agabus says, \"Thus says the Holy Spirit: This man, whose belt this is, so shall they bind.\" And all these are called God-inspired, because both the Father's voices are God's, and the Son's voices are God's, and the Spirit's voices are God's. Macedonius: God forbid! Orthodox: Then say that some are God-inspired and others are not, and find fault with holy Paul, who wrote that all the Scriptures are God-inspired. Macedonius: Is it then because certain words of the saints are in them, and of impious and sinful men, that for this reason the impious also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"καὶ ἁμαρτωλοὶ θεοί εἰσιν; Ὀρθ. Ἀλλὰ καὶ τὰς τοῦ Πατρὸς φωνὰς καὶ τὰς τοῦ Υἱοῦ καὶ τὰς τῶν ἁγίων, καὶ τὰς τῶν ἀσεβῶν καὶ ἁμαρτωλῶν, τὸ Πνεῦμα διὰ τῶν προφητῶν καὶ ἀποστόλων ἔγραψεν. Οὐ γὰρ ἦσαν αὐτοὶ οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρός. Μακεδ. Δεῖξόν μοι, ποῦ φανερῶς Θεὸς εἴρηται τὸ Πνεῦμα τὸ ἅγιον. Ὀρθ. Ὁμολογεῖς ναὸς εἶναι τοῦ Θεοῦ, ἢ οὔ; Μακεδ. Ναί. Καὶ γὰρ εἴρηται παρὰ τοῦ ἁγίου Παύλου· «Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ;» Ὀρθ. Πᾶς δὲ ναὸς, Θεοῦ ναός ἐστι· Θεὸς ἄρα τὸ Πνεῦμα. Μακεδ. Οὐ λέγω Θεὸν τὸ Πνεῦμα. Ὀρθ. Οὐκοῦν οὐδὲ σὺ ναός. Μακεδ. Τοῦ Θεοῦ ναός εἰμι. Ὀρθ. Τοῦ Πνεύματος οὔ; Μακεδ. Ναὶ καὶ τοῦ Πνεύματος. Ὀρθ. Ἄρα καὶ Πνεῦμα Θεός.Μακεδ. Ἐπειδὴ καὶ ἄγγελοι ᾤκησαν ἐν τοῖς ἁγίοις, ὥσπερ ὁ προφήτης λέγει· «Τάδε λέγει ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί·» διὰ τοῦτο καὶ τοὺς ἀγγέλους θεοὺς λέγω; Ὀρθ. Οὐκ ἔχεις μὲν δεῖξαι, ὅτι εἷς ἦν τῶν γενητῶν ἀγγέλων ὁ λαλῶν ἐν τῷ προφήτῃ. Προαπο δέδεικται γὰρ, ὅτι καὶ ὁ Υἱὸς ἄγγελος, καὶ τὸ Πνεῦ μα. Κἂν δοθῇ σοι ἕνα τῶν γενητῶν ἀγγέλων λαλεῖν ἐν τῷ προφήτῃ, ἀλλ' οὐχὶ καὶ ναὸς τοῦ ἀγγέλου ὁ προφήτης. Πᾶς γὰρ ναὸς, Θεοῦ ναός. Ἐπειδὴ εἰπὲ, ποῦ τῆς Γραφῆς εἴρηται ναὸς ὁ προφήτης ἢ ὁ ἀπό στολος, ἢ καθόλου ἄνθρωπος, ἀγγέλου, ἤ τινος κτί σματος. Μακεδ. Θεὸς οὖν τὸ Πνεῦμα; Ὀρθ. Ἐὰν θέλῃς, κἂν μὴ θέλῃς. Μακεδ. Τρεῖς οὖν θεοί. Ὀρθ. Θεὸς ὁ Πατήρ; Μακεδ. Ναί. Ὀρθ. Καὶ ὁ Υἱός; Μακεδ. Ναί. Ὀρθ. Δύο οὖν θεοί; Μακεδ. Οὔ. Ὀρθ. Οὕτως οὐδὲ τρεῖς; Μακεδ. Ἀλλ' εἷς καὶ εἷς. Ὀρθ.","english":"And are sinners gods? Orth.: But the Spirit wrote through the prophets and apostles both the utterances of the Father and those of the Son, and those of the saints, and those of the impious and sinners. For it was not they themselves who spoke, but the Spirit of the Father. Maced.: Show me where the Holy Spirit is plainly called God. Orth.: Do you confess that you are a temple of God, or not? Maced.: Yes. For it has been said by the holy Paul: \"Do you not know that your bodies are a temple of the Holy Spirit who is in you, whom you have from God?\" Orth.: But every temple is a temple of God; therefore the Spirit is God. Maced.: I do not say that the Spirit is God. Orth.: Then neither are you a temple. Maced.: I am a temple of God. Orth.: Not of the Spirit? Maced.: Yes, also of the Spirit. Orth.: Therefore the Spirit is also God. Maced.: Since angels also dwelt in the saints, as the prophet says: \"These things says the angel who speaks in me,\" for this reason do I also call the angels gods? Orth.: You are not able to show that it was one of the created angels who spoke in the prophet. For it has been shown beforehand that the Son is also an angel, and the Spirit. And even if it were granted to you that one of the created angels spoke in the prophet, still the prophet is not a temple of the angel. For every temple is a temple of God. Since you tell me, where in Scripture is the prophet or the apostle, or man in general, called a temple of an angel or of any creature? Maced.: Is the Spirit, then, God? Orth.: If you wish, and even if you do not wish. Maced.: Then there are three gods. Orth.: Is the Father God? Maced.: Yes. Orth.: And the Son? Maced.: Yes. Orth.: Then are there two gods? Maced.: No. Orth.: So neither are there three? Maced.: But one and one. Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Εἰ τὸ εἷς καὶ εἷς οὐκ εἰσὶ δύο, οὐδὲ τὸ εἷς καὶ εἷς καὶ εἷς, τρεῖς. Μακεδ. Οὐκ ἔστιν οὖν εἷς Θεὸς, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος, δι' οὗ τὰ πάντα; Ὀρθ. Εἰπὲ καὶ ἓν Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα. Μακεδ. Ποῦ τοῦτο γέγραπται; Ὀρθ. Παρὰ τῷ Δαβίδ· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Μακεδ. Ἀλλὰ τὸ Πνεῦμα τοῦ στόματος οὐκ ἔστι τὸ ἅγιον Πνεῦμα. Ὀρθ. Οὐκοῦν οὐδὲ ὁ Λόγος Υἱός. Μακεδ. Ἐνταῦθα οὐ τὸν ἐνυπόστατον Λόγον λέγει, οὐδὲ τὸ ἐνυπόστατον Πνεῦμα. Ὀρθ. Ἵνα σοι καὶ δοθῇ λόγον ἔχειν προφορικὸν τὸν Θεὸν, εἰπὲ ἡμῖν, ὁ ἐνυπόστατος Λόγος ἐστὶν ὁ τὸν οὐρανὸν στερεώσας, ἢ ὁ προφορικός; Μακεδ. Τὸν προφορικὸν λέγω, τὴν ἐντολὴν αὐτοῦ· «Αὐτὸς γὰρ εἶπε, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.» Εἶπε δὲ καὶ ἐνετείλατο τῷ Υἱῷ, ἐνυποστάτῳ Λόγῳ· ὁ δὲ τὴν ἐν τολὴν λαβὼν Υἱὸς ἔκτισεν. Ὀρθ. Οὐκέτι οὖν τῷ λόγῳ αὐτοῦ ἐστερεώθησαν, ἀλλὰ τῇ τοῦ Υἱοῦ ἐνεργείᾳ. Καὶ ψεῦδος τὸ λέ γειν· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν.» Οὐ γὰρ ἔσχεν ὁ Λόγος σύνδρομον τὴν δύναμιν, ἀλλ' ἐνέμεινεν τὴν τοῦ Υἱοῦ ἐνέργειαν. Καὶ εἰς ὅσην ἀτοπίαν ἐκπίπτει σου ὁ λόγος, ἀγνοεῖς; Εἰπὲ γὰρ ἡμῖν, πολυμαθὲς, ἆρα ὁ Υἱὸς ἀκούσας παρὰ τοῦ Πατρὸς, κινήσας ἑαυτοῦ τὴν οὐσίαν τέχνῃ τινὶ καὶ μεθόδῳ ἐστερέωσε τὸν οὐρανὸν, ἢ λόγῳ αὐτὸν ὑπεστήσατο; Μακεδ. Ὁ μὲν τοῦ Λόγου λόγος σύνδρομον ἔσχε τὴν δύναμιν· ὁ δὲ τοῦ Πατρὸς λόγος ἐξεδέξατο τὸν τοῦ Χριστοῦ λόγον. Οὐκ αὐτῷ οὖν ὁ Πατὴρ ἐνετείλατο ποιῆσαι τὰ πάντα; Ὀρθ.","english":"If “one and one” are not two, neither are “one and one and one” three. Macedonius: Is there not, then, one God, from whom are all things, and one Lord, through whom are all things? Orth.: Say also one Holy Spirit, in whom are all things. Macedonius: Where is this written? Orth.: In David: “By the Word of the Lord the heavens were established, and by the Spirit of his mouth all their power.” Macedonius: But the Spirit of his mouth is not the Holy Spirit. Orth.: Then neither is the Word the Son. Macedonius: Here he does not mean the subsistent Word, nor the subsistent Spirit. Orth.: So that you may be granted to have God as a spoken word, tell us: is it the subsistent Word who established the heaven, or the spoken? Macedonius: I mean the spoken, his command: “For he himself spoke, and they were made; he himself commanded, and they were created.” But he spoke and commanded to the Son, the subsistent Word; and the Son, having received the command, created. Orth.: Then no longer were they established by his word, but by the activity of the Son. And it is false to say: “By the Word of the Lord the heavens were established.” For the Word did not have power running alongside, but the activity of the Son remained. And do you not know into how great an absurdity your argument falls? For tell us, you of much learning, did the Son, having heard from the Father, set his own substance in motion and by some craft and method establish the heaven, or did he establish it by a word? Macedonius: The word of the Word had power running alongside; but the word of the Father received the word of Christ. Did the Father not, then, command him to make all things? Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Τοῦτο οὐ γέγραπται, ἀλλ' ὅτι ὁ Πατὴρ τοῦ Λόγου ὄντως πάντα ἐποίησεν. Μακεδ. Εἰ Πατὴρ ἐποίει, πῶς διὰ τοῦ Υἱοῦ ποιεῖ; Ὀρθ. Ὡς τὸ φῶς διὰ τοῦ ἀπαυγάσματος φωτίζει, οὕτως ὁ Πατὴρ διὰ τοῦ Υἱοῦ κτίζει· καὶ ὡς νοῦς διὰ τοῦ λόγου διδάσκει, οὕτως καὶ ὁ Πατὴρ διὰ τοῦ Υἱοῦ κτίζει. Μακεδ. Μὴ διὰ τοῦ Πνεύματος; Ὀρθ. Διὰ τοῦ Λόγου κτίζει, καὶ διὰ τοῦ Πνεύματος ἁγιάζει. Μακεδ. Τοῦτο δέχομαι. Ὀρθ. Τοῦτο οὖν ἐστι· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Μακεδ. Ἀλλ' ὁ μὲν Υἱὸς κτίζει, τὸ δὲ Πνεῦμα ἁγιάζει, καὶ οὐ κτίζει. Ὀρθ. Ὁ συνετὸς ἀκούων οἶδεν, ὅτι καὶ τὸ ἁγιάζειν κτίζειν ἐστίν. Ὅταν ἀκούσωμεν, «Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς,» τί ἄλλο νοοῦμεν ἢ τὸ, Καρδίαν καθαρὰν ἁγίασον ἐν ἐμοὶ, ὁ Θεός; Ἐπειδὴ δὲ σὺ βούλει συν ουσιᾶσθαι τὸν ἁγιασμὸν τοῖς οὐρανοῖς, εἰπὲ, τί μεῖζόν ἐστι, κτίζειν ἢ\n\nἁγιάζειν; Μακεδ. Τὸ κτίζειν, ἔργον Θεοῦ ἐστιν. Ὀρθ. Ἔργον μὲν Θεοῦ ἐστι τὸ κτίζειν, οὐ μὴν μεῖζον τοῦ ἁγιάζειν ἐστίν. Καὶ γὰρ καὶ αὐτὸ τὸ ἁγιάζειν, ἔργον Θεοῦ ἐστιν. Γέγραπται γάρ· «Πάτερ ἅγιε, ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου.» Ὅτι δὲ τὸ ἁγιάζειν μεῖζόν ἐστι τοῦ κτίζειν, ἐκ τοῦ ἀποτελέσματος γνῶθι, ὅταν τις ἀπολέσῃ τὸν ἁγιασμόν. Ἀκούει ὁ ἄθλιος Ἰούδας· «Καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.» Μακεδ. Καλὸν μὲν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. Ἀλλ' ὁ κτίζων καὶ δημιουργῶν τὰ μὴ ὄντα ὡς ὄντα, μόνος ἐστὶ Θεός. Ὀρθ. Δέδεικται μὲν, ὅτι τὸ, «Ποιήσωμεν ἄνθρωπον,» ἐπὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος λέλεκται·","english":"This is not written, but that the Father of the Word truly made all things. Macedonius: If the Father made, how does he make through the Son? Orth.: As light illumines through its radiance, so the Father creates through the Son; and as mind teaches through the word, so also the Father creates through the Son. Macedonius: Not through the Spirit? Orth.: He creates through the Word, and sanctifies through the Spirit. Macedonius: I accept this. Orth.: This, then, is what it means: \"By the Word of the Lord the heavens were established, and by the Spirit of his mouth all their power.\" Macedonius: But the Son creates, while the Spirit sanctifies, and does not create. Orth.: The discerning hearer knows that to sanctify is also to create. When we hear, \"Create in me a clean heart, O God,\" what else do we understand but, \"Sanctify in me a clean heart, O God\"? And since you wish sanctification to be consubstantial with the heavens, tell me, which is greater, to create or to sanctify? Macedonius: To create is a work of God. Orth.: To create is indeed a work of God, yet it is not greater than to sanctify. For sanctifying itself is also a work of God. For it is written: \"Holy Father, sanctify them in your truth.\" And that sanctifying is greater than creating, know from the outcome, when someone loses sanctification. The wretched Judas hears: \"It were good for him if that man had not been born.\" Macedonius: It were good for him, indeed, if that man had not been born. But he who creates and fashions the things that are not as though they were is God alone. Orth.: It has been shown that \"Let us make man\" was spoken of the Father and the Son and the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"καὶ τὸ, «Ποιήσωμεν αὐτῷ βοηθὸν κατ' αὐτὸν,» ὁμοίως ἐπὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος εἴρηται. Ἵνα δὲ μὴ περιέλκηται ὁ λόγος, ἄκου σον τοῦ Εὐαγγελίου λέγοντος, ὅτι τὸν ναὸν τοῦ σώ ματος τοῦ Χριστοῦ, τὸ Πνεῦμα τὸ ἅγιον ἔκτισε. Μακεδ. Εἰπὲ ποῦ; Ὀρθ. «Τοῦ Ἰησοῦ ἡ γένεσις οὕτως ἦν· μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσὴφ, πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.» Μακεδ. Ὁ Υἱὸς οὖν ἐστιν ὁ Ἰησοῦς τοῦ Πνεύματος. Ὀρθ. Ἡ γένεσις,εἶπεν, οὐχὶ ἡ γέννησις· ἓν λέγει, οὐχὶ δύο. Μακεδ. Ἀλλ' ὁ ἄγγελος εἶπε· «Τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου.» Ὀρθ. Πρῶτον γένεσιν ἄκουσον τοῦ ναοῦ, καὶ τότε γέννησιν. Καὶ γὰρ καὶ οἱ ἄνθρωποι πρῶτον γιγνόμεθα δημιουργικῶς, εἶθ' οὕτως γεννώμεθα καταχρηστικῶς· «Υἱοὺς» γὰρ «ἐγέννησα, καὶ ὕψωσα,» γέγραπται, οὐ φυσικῶς δηλονότι, ἀλλὰ καταχρηστικῶς. Μακεδ. Πῶς εἶπεν ὁ Σολομών· «Ἡ Σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον;» Ὀρθ. Τοῦτο γάρ ἐστιν ὃ λέγω, ὅτι πάντα τὰ ἔργα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματός ἐστι· καὶ διὰ τοῦτο ποτὲ τοῦ Πατρὸς λέγεται, ποτὲ τοῦ Υἱοῦ, ποτὲ τοῦ ἁγίου Πνεύματος. Ἀμέλει λέγει Παῦλος ὁ ἅγιος ἀπόστολος· «Ὅτε δὲ ηὐδόκησεν ὁ Θεὸς, ὁ ἀφορίσας με ἐκκοιλίας μητρός μου, ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοί·» καὶ πάλιν ὁ αὐτὸς λέγει· «Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς Ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ.» Μακεδ. Τί τοῦτο ποιεῖ; Ὀρθ. Βούλομαί σοι δεῖξαι, ὅτι ποτὲ ἑαυτὸν ἀφόρισμα λέγει τοῦ Πατρὸς, ποτὲ τοῦ Υἱοῦ. Μακεδ. Μὴ καὶ τοῦ Πνεύματος; Ὀρθ.","english":"And the phrase \"Let us make for him a helper corresponding to him\" is likewise spoken of the Father and the Son and the Holy Spirit. But so that the argument may not be drawn out, hear the Gospel saying that the Holy Spirit built the temple of Christ's body. Macedonius: Tell me where. Orth.: \"The birth of Jesus was thus: when his mother Mary had been betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.\" Macedonius: The Son, then, is Jesus's, from the Spirit. Orth.: He said \"birth,\" not \"begetting\"; he speaks of one, not two. Macedonius: But the angel said: \"For what was begotten in her is of the Holy Spirit.\" Orth.: First hear the birth of the temple, and then the begetting. For we humans too are first made by creation, and then so to speak begotten by loose usage; for \"I have begotten sons and raised them up\" is written, clearly not by nature, but by loose usage. Macedonius: How did Solomon say: \"Wisdom built herself a house\"? Orth.: For this is what I am saying, that all the works of the Father are also of the Son and of the Holy Spirit; and for this reason they are sometimes attributed to the Father, sometimes to the Son, sometimes to the Holy Spirit. Indeed the holy apostle Paul says: \"But when God, who set me apart from my mother's womb, was pleased to reveal his Son in me\"; and again the same says: \"Paul, a servant of Jesus Christ, a called apostle, set apart for the gospel of God.\" Macedonius: What does this accomplish? Orth.: I wish to show you that he sometimes calls himself a setting-apart of the Father, sometimes of the Son. Macedonius: Not also of the Spirit? Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Μάθε οὖν, ὅτι καὶ τὸ Πνεῦμα αὐτὸν ἀφώρισεν, ὡς ἤδη προ είρηται. Γέγραπται δὲ οὕτως ἐν ταῖς. Πράξεσι τῶν ἀποστόλων· «Εἶπε δὲ τὸ Πνεῦμα αὐτοῖς· Ἀφορίσατέ μοι τὸν Βαρνάβαν καὶ τὸν Σαῦλον εἰς τὸ ἔργον, ὃ προσκέκλημαι αὐτούς.» Μακεδ. Κἀγὼ λέγω, οὓς καλεῖ ὁ Πατὴρ, τούτους καλεῖ καὶ ὁ Υἱὸς καὶ τὸ Πνεῦμα· καὶ οὓς ἁγιάζει ὁ Πατὴρ, τούτους ἁγιάζει καὶ τὸ Πνεῦμα, ἀλλ' οὐ κτίζει τὸ Πνεῦμα. Ὀρθ. Δέ δεικται, ὅτι κτίζει τὸ Πνεῦμα. Ηὑρέθη γὰρ ἡ ἁγία Μαρία ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου. Μακεδ. Οὐκ εἶπεν, ἐν γαστρὶ ἔχουσα κτίσαντος τοῦ Πνεύματος τοῦ ἁγίου· ἀλλ' ἁπλῶς εἴρηται· «Ηὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.» Ὀρθ. Τὸ οὖν, «ἐκ Πνεύματος ἁγίου,» τί ἄλλο ἡγῇ πλὴν τοῦ κτίσαι; Μακεδ. Ἐγὼ τὴν οἰκονομίαν λέγω τοῦ Πνεύματος ἐνταῦθα σημαίνεσθαι. Ὀρθ. Μὴ οὖν θέλεις εἰπεῖν τὸ Κυριακὸν σῶμα κτίσμα; Μακεδ. Κτίσμα μὲν λέγω τὸ σῶμα, ἀλλ' οὐ τοῦ Πνεύματος αὐτὸ λέγω κτίσμα, ἀλλὰ τοῦ Χριστοῦ. Ὀρθ. Ἀλλ' ἡ Γραφὴ εἶπεν·» Ηὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.» Μακεδ. Αὐτῇ τῇ λέξει εἰπέ μοι, ποῦ γέγραπται, ὅτι τι ἔκτισε τὸ Πνεῦμα. Ὀρθ. Ἀρκεῖ μὲν τοῖς εὐγνωμόνως ἀκούουσι καὶ τὰ προειρημένα· ἐπειδὴ δὲ σκοπὸς ἡμῖν ἐστιν ὠφελῆσαι καὶ τοὺς ἀγνώμονας, ἄκουε καὶ τοῦ Πνεύματος λέγοντος· «Ἑτοι μάζου τοῦ ἐπικαλεῖσθαι τὸν Θεόν σου Ἰσραὴλ, ὅτι ἰδοὺ ἐγὼ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ.» Μακεδ. Ὁ Πατήρ ἐστιν ὁ λέγων. Ὀρθ. Εἰ ὁ Πατὴρ ἔλεγεν, εἶχεν ἂν εἰπεῖν, Ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστόν μου· καὶ οὐκ ἂν εἶπεν, τὸν Χριστὸν αὐτοῦ.","english":"Learn, then, that the Spirit also set him apart, as has already been said. For it is written thus in the Acts of the Apostles: \"But the Spirit said to them: Set apart for me Barnabas and Saul for the work to which I have called them.\" Macedonian: And I say that those whom the Father calls, these the Son also calls and the Spirit; and those whom the Father sanctifies, these the Spirit also sanctifies, but the Spirit does not create. Orthodox: It has been shown that the Spirit creates. For holy Mary was found to have in her womb from the Holy Spirit. Macedonian: He did not say, \"having in her womb because the Holy Spirit created,\" but it is said simply: \"She was found to have in her womb from the Holy Spirit.\" Orthodox: Then what do you think \"from the Holy Spirit\" means other than \"created\"? Macedonian: I say that the economy of the Spirit is signified here. Orthodox: Do you then wish to say that the Lord's body is a creature? Macedonian: I say the body is a creature, but I do not say it is a creature of the Spirit, but of Christ. Orthodox: But the Scripture said: \"She was found to have in her womb from the Holy Spirit.\" Macedonian: Tell me by that very phrase, where is it written that the Spirit created anything? Orthodox: What has been said is sufficient for those who listen with good will; but since our aim is to benefit also the ill-disposed, hear the Spirit also saying: \"Prepare to call upon thy God, O Israel, for behold, I am he who strengthens thunder, and creates spirit, and declares to men his Christ.\" Macedonian: It is the Father who says this. Orthodox: If the Father were speaking, he could have said, \"declaring to men my Christ\"; and he would not have said, \"his Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Ἐπεὶ εἰπέ μοι, εἰ ἄλλου Θεοῦ ἐστι παρὰ τὸν Πα τέρα ὁ Χριστός. Μακεδ. Ἄλλος μὲν Θεὸς παρὰ τὸν Χριστοῦ Πατέρα οὔτε ἦν, οὔτε ἐστὶν, οὔτε ἔσται· ὁ προφήτης δέ ἐστιν\n\nὁ λέγων· «Ἑτοιμάζου τοῦ ἐπι καλεῖσθαι τὸν Θεόν σου, Ἰσραήλ·» οὐ κεῖται δὲ τὸ, «Ἰδοὺ ἐγὼ,» ἀλλ' «Ἰδοὺ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ·» αὐτὸς ὁ Θεός. Ὀρθ. Πάντα ὑμῖν ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει. Ὑμεῖς γάρ ἐστε οἳ καὶ τὴν πρὸς Ἑβραίους τοῦ ἁγίου Παύλου παραγραφόμενοι, καὶ τὴν πρὸς Ῥωμαίους παραχαράττοντες, ἐν τῷ λέγειν, οὐ γέγραπται, «Διὰ τοῦ ἐνοικοῦντος Πνεύματος ἐν ὑμῖν,» ἀλλὰ, «διὰ τὸ ἐνοικοῦν αὐτοῦ Πνεῦμα.» Ἰδοὺ δὴ καὶ τὸν προφήτην ἐπιχειρεῖς παραχαράττειν. Ἀλλ' οὐδείς σοι συγχωρεῖ. Ἐὰν οὖν προκομίσωμεν τὸ προφητικὸν, καὶ δείξωμεν, ὅτι τὸ «Ἰδοὺ ἐγὼ» γέγραπται, πείθῃ, ὅτι κτίζει τὸ Πνεῦ μα; Μακεδ. Οἶδα, ὅτι ἐν ἐνίοις τῶν ἀντιγράφων γέ γραπται τὸ, «Ἰδοὺ ἐγώ.» Ἀλλ' ἐγὼ λέγω ἐσφαλμένα εἶναι τὰ ἀντίγραφα. Οὐ γὰρ ἔχει ἀκολουθίαν λέγειν, τὸ Πνεῦμά ἐστι τὸ λέγον, ὅτι «Ἰδοὺ ἐγὼ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα.» Ὀρθ. Καίτοιγε ἡ μεγίστη ἀκολουθία τοῦ ῥητοῦ αὕτη, καὶ ἄλλως ἐξομαλισθῆναι οὐ δύναται ἢ οὕτως. Τὸ γὰρ Πνεῦμά ἐστι τὸ λέγον· «Ἑτοιμάζου τοῦ ἐπικαλεῖσθαι τὸν Θεόν σου, Ἰσραήλ. Ὅτι ἰδοὺ ἐγὼ τὸ Πνεῦμα, στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ,» δηλονότι τοῦ Θεοῦ. Μακεδ. Ποῖον πνεῦμα κτίζει; Ὀρθ. Εἰ μὲν κατὰ τὸ ῥητὸν, τὸ ἑπόμε νον τῇ βροντῇ·","english":"Since you have told me, is Christ of another God besides the Father? Macedonius: There neither was, nor is, nor will be another God besides the Father of Christ; but it is the prophet who says: \"Prepare yourself to call upon your God, O Israel\"; yet it is not written, \"Behold, I,\" but \"Behold, I am he who strengthens thunder and creates spirit, who declares his Christ to men\"—he himself is God. Orth.: All things are permitted to you, but not all things are profitable. For you are the ones who falsify the Epistle to the Hebrews of the holy Paul and counterfeit the Epistle to the Romans, in saying that it is not written, \"through the Spirit who dwells in you,\" but \"through his Spirit who dwells in you.\" Behold, now you even attempt to falsify the prophet. But no one will concede this to you. If, then, we produce the prophetic text and show that \"Behold, I\" is written, are you persuaded that he creates the Spirit? Macedonius: I know that in some of the copies \"Behold, I\" is written. But I say that the copies are corrupt. For it has no consistency to say that it is the Spirit who says, \"Behold, I am he who strengthens thunder and creates spirit.\" Orth.: And yet the greatest consistency of the passage is this, and it cannot be smoothed out in any other way than this. For it is the Spirit who says: \"Prepare yourself to call upon your God, O Israel. For behold, I, the Spirit, am he who strengthens thunder and creates spirit, and declares his Christ to men\"—clearly God's Christ. Macedonius: What spirit does he create? Orth.: If we follow the wording, the one that follows the thunder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"εἰ δὲ κατὰ διάνοιαν, ὃ εἶπεν ὁ ἅγιος Παῦλος «τηρηθῆναι ἄμεμπτον μετὰ τῆς ψυχῆς, καὶ τοῦ σώματος, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.» Καὶ γὰρ τὴν ἐστερεωμένην βροντὴν τὸ βάπτισμα δεῖ νοεῖν, πρότερον ὂν παρὰ Ἰουδαίοις χαῦνον καὶ ὑδατῶδες· ὥστε λέγειν τὸν ἅγιον Ἰωάν νην· «Ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετά νοιαν· ἔρχεται δὲ ὁ ἰσχυρότερός μου, ὃς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί.» Ἐπειδὴ οὖν αὐτὸ τὸ βάπτισμα τῇ τοῦ Πνεύματος παρουσίᾳστε ρεοῦται, καλῶς εἴρηται, ὅτι «Ἰδοὺ ἐγὼ» τὸ Πνεῦμα «στερεῶν βροντὴν, καὶ κτίζων πνεῦμα,» τὸ ἐν ἑκάστῳ ἡμῶν, ὃ καὶ καρδίαν ἐκάλεσεν ὁ Δαβὶδ, λέγων· «Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός.» Μακεδ. Καὶ βροντὴν λέγεις τὸ βάπτισμα. Ὀρθ. Συμβολικῶς καὶ πάνυ. Ὡς γὰρ ὅταν ἀκούω, «Ἄμπελον ἐξ Αἰγύπτου μετῆρας,» οὐκ ἄμπελον σωματικὴν περιβλέπομαι, ἀλλὰ τὸν ναὸν νοῶ· οὕτως καὶ βροντὴν τὸ βάπτισμα νοῶ. Καὶ γὰρ τοὺς μαθητὰς αὐτοῦ υἱοὺς βροντῆς ἐκάλεσεν ὁ Χριστὸς, τουτέστι βαπτίσματος υἱούς. Ἐπειδὴ γὰρ ἡ βροντὴ συνίσταται ἐξ ὕδατος καὶ πνεύματος, τοῦτο δέ ἐστιν ἡ τοῦ ἁγίου βαπτίσματος μυσταγωγία, συμβολικῶς τὸ βάπτισμα βροντὴν καλεῖ ἐστερεωμένην ὑπὸ τοῦ ἁγίου Πνεύματος. Ἀμέλει ὁ Ἀπόστολος, ὡς ἐν ταῖς Πράξεσιν εἴρηται, ἐλθὼν καὶ εὑρών τινας βαπτισθέντας, ἠρώτησεν αὐτοὺς λέγων· «Εἰ Πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες;» Ἐκείνων δὲ εἰρηκότων, «Ἀλλ' οὐδὲ εἰ Πνεῦμα ἅγιόν ἐστιν ἠκούσαμεν,» εἶπεν· «Εἰς τί οὖν ἐβαπτίσθητε;» ὡς τοῦ στερεώματος οὐκ ὄντος ἐν τῷ βαπτίσματι, μὴ παρόντος τοῦ Πνεύματος.","english":"But if it is according to the understanding, what the holy Paul said: \"to be preserved blameless with the soul and the body at the coming of our Lord Jesus Christ.\" For one must understand the baptism as the thunder that has been made firm, which formerly among the Jews was loose and watery; so that the holy John says: \"I indeed baptize you in water unto repentance; but he who is stronger than I comes, who will baptize you in the Holy Spirit and fire.\" Since, then, baptism itself is made firm by the presence of the Spirit, it has been well said: \"Behold, I\" the Spirit \"am he who makes firm the thunder, and creates the spirit,\" the spirit that is in each of us, which David also called the heart, saying: \"Create in me a clean heart, O God.\" Macedonius: And you call baptism thunder. Orth.: Symbolically, and very much so. For just as when I hear, \"You brought a vine out of Egypt,\" I do not look around for a physical vine, but understand the temple; so too I understand baptism as thunder. For Christ called his disciples sons of thunder, that is, sons of baptism. For since thunder consists of water and spirit, and this is the mystery-rite of holy baptism, he symbolically calls baptism thunder made firm by the Holy Spirit. Indeed the Apostle, as it is said in the Acts, when he came and found certain men who had been baptized, asked them, saying: \"Did you receive the Holy Spirit when you believed?\" And when they said, \"But we have not even heard whether there is a Holy Spirit,\" he said: \"Into what then were you baptized?\" — as though the firmament were not in the baptism, since the Spirit was not present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Στερεοῖ οὖν βροντὴν τὸ βάπτισμα, καὶ κτίζει τὸ πνεῦμα, τουτέστι τὰς καρδίας ἡμῶν, αὐτὸ τὸ ἅγιον Πνεῦμα τὸ λέγον διὰ τοῦ προφήτου· «Ἑτοιμάζου τοῦ ἐπικαλεῖσθαι τὸν Θεόν σου, Ἰσραήλ· διότι ἰδοὺ ἐγὼ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ.» Μακεδ. Καὶ τὸ ἑξῆς ἑρμήνευσον, καὶ οὕτως ἐξομάλισον. Ὀρθ. «Ποιῶν ὄρθρον καὶ ὀμίχλην, ἐπιβαίνων ἐπὶ τὰ ὑψηλὰ τῆς γῆς.» Μακεδ. Τί οὖν λέγεις τὸν ὄρθρον, καὶ τὴν ὀμίχλην, καὶ τὰ ὑψηλὰ τῆς γῆς; Ὀρθ. Κατὰ διάνοιαν ὄρθρον λέγω τὴν ἀνάστασιν. Τοῦ γὰρ ἡλίου τῆς δικαιοσύνης ἀνατολὴ, νοεῖται ἡ ἀνάστασις. Ὀμίχλη δὲ ἡ μὴ συγχωροῦσα πᾶσι τηλαυγῶς αὐτὸν ὁρᾷν. Ηὑρέθη γὰρ ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου. Τὰ δὲ ὑψηλὰ τῆς γῆς οἱ ἐπὶ γῆς περιπατοῦντες, καὶ ἐν οὐρανοῖς τὸ πολίτευμα ἔχοντες. Ἐπὶ γὰρ τούτους ἐπιβαίνει ἡ τοῦ Πνεύματος χάρις. Μακεδ. Τὸ Πνεῦμα οὖν τὸ ἅγιον ἤγειρεν τὸν Χριστόν; Ὀρθ. Ταῦτα λέγειν ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές. Ὥσπερ γὰρ τὸ σῶμα τὸ Κυριακὸν λέγεται πεποιηκέναι ὁ Πατὴρ (γέγραπται γάρ· «Πρὸ","english":"So baptism strengthens the thunder, and the Spirit builds—that is, our hearts—the very Holy Spirit who speaks through the prophet: \"Prepare yourself to call upon your God, O Israel; for behold, I am he who strengthens the thunder, and builds the spirit, and declares to men his Christ.\" Macedonian: And interpret what follows, and so make it plain. Orthodox: \"Who makes the dawn and the mist, who walks upon the high places of the earth.\" Macedonian: What then do you call the dawn, and the mist, and the high places of the earth? Orthodox: According to the understanding, I call the dawn the resurrection. For the rising of the sun of righteousness is understood as the resurrection. And the mist is that which does not permit all to see him clearly. For she was found with child of the Holy Spirit. And the high places of the earth are those who walk upon the earth and have their citizenship in the heavens. For upon these the grace of the Spirit walks. Macedonian: So the Holy Spirit raised Christ? Orthodox: To say these things is not irksome to me, but it is safe for you. For just as the Father is said to have made the Lord's body (for it is written: \"Before","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"τοῦ με πλάσαι σε ἐν κοιλίᾳ, ἐπίσταμαί σε· καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας, ἡγίακά σε·» καὶ τοῦτο αὐτὸ τὸ σῶμα ὁ Σολομὼν λέγει τὴν σοφίαν ᾠκοδομηκέναι·» λέγει γάρ· «Ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ τὸ Εὐαγγέλιον λέγει ἐκ Πνεύματος ἁγίου αὐτὸ εἶναι), οὕτω καὶ τὴν ἀνάστασιν αὐτοῦ τοῦ σώματος μὲν ὁ Υἱὸς λέγει· «Λύσατε τὸν ναὸν τοῦ τον, καὶ ἐγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν·» ὁ δὲ Ἀπόστολος, ὅτι «Ὁ Θεὸς αὐτὸν ἤγειρεν, λύσας τὰς ὠδῖνας τοῦ θανάτου·» ἐνταῦθα δὲ, ὅτι τὸ Πνεῦμα. «Ποιῶν» γὰρ «ὄρθρον,» ἐὰν ἀκούσω, τὴν ἀνάστα σιν νοῶ. Ἃ γὰρ ποιεῖ ὁ Πατὴρ, ταῦτα καὶ ὁ Υἱὸς ποιεῖ· καὶ ἃ ποιεῖ ὁ Πατὴρ καὶ ὁ Υἱὸς, ταυτὰ ποιεῖ τὸ Πνεῦμα, ὡς καὶ ἐν τοῖς ἀνωτέρω δέδεικται. Μακεδ. Καὶ ἔχεις μοι δεῖξαι, ὅτι τὸ Πνεῦμα ἤγειρεν τὸν Χριστόν; Ὀρθ. Οὐ λέγω, ὅτι τὸ Πνεῦμα, ὡς δυνατώτερον τοῦ Χριστοῦ, ἤγειρεν αὐτὸν τὸν Χριστὸν, ἀλλ' ὅτι αὐτὸν τὸν ναὸν τοῦ σώματος ἤγειρεν ὁ Πα τὴρ, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον. Μακεδ. Καὶ πῶς με ἔχεις πεῖσαι; ἆρα βοηθείας ἔχρῃζεν ὁ Υἱὸς, ἵνα τὸν ναὸν αὐτοῦ ἐγείρῃ; Ὀρθ. Βοηθείας γὰρ χρῄζων ἐπληροῦτο αὐτῷ τῷ Πνεύματι; Μακεδ. Ποῦ γέγραπται, ὅτι ἐπληροῦτο τῷ Πνεύματι; Ὀρθ. Ἀνάγνωθι τὸ κατὰ Λουκᾶν Εὐαγγέλιον, ἵνα ἀκούσῃς· «Ὁ οὖν Ἰησοῦς πλήρης τοῦ Πνεύματος ἁγίου ὑπέστρεψεν εἰς τὴν ἔρημον.» Καὶ τὸ παράδοξον, ὅτι οὐ μόνον ἐπληροῦτο, ἀλλὰ καὶ ἤγετο ἐν τῷ Πνεύματι, γέγραπται. Ὥσπερ δὲ ἐπληροῦτο καὶ ἤγετο, οὕτω καὶ ἀνέστη.","english":"Before I formed you in the womb, I knew you; and before you came forth from the womb, I sanctified you\"; and Solomon says that Wisdom built this very body; for he says, \"Wisdom built herself a house,\" and the Gospel says that it is of the Holy Spirit—so also the Son says of the resurrection of this body: \"Destroy this temple, and in three days I will raise it up\"; and the Apostle says, \"God raised him, having loosed the pangs of death\"; but here, that the Spirit did. For when I hear \"who makes the dawn,\" I understand the resurrection. For what the Father does, the Son also does; and what the Father and the Son do, the Spirit does the same, as has also been shown above. Macedonian: And can you show me that the Spirit raised Christ? Orthodox: I do not say that the Spirit, as being more powerful than Christ, raised Christ himself, but that the Father, and the Son, and the Holy Spirit raised this very temple of the body. Macedonian: And how can you persuade me? Did the Son need help in order to raise his temple? Orthodox: Did he not, needing help, have it fulfilled by the Spirit himself? Macedonian: Where is it written that he was fulfilled by the Spirit? Orthodox: Read the Gospel according to Luke, that you may hear: \"Jesus, therefore, full of the Holy Spirit, returned into the wilderness.\" And the strange thing is that it is written that he was not only fulfilled but also led in the Spirit. And just as he was fulfilled and led, so also he rose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Καὶ ἵνα γνῷς, ὅτι οὐδὲν κωλύει, τοῦ Πατρὸς αὐτὸν ἐγείροντος, καὶ τὸ Πνεῦμα ἐγείρειν, ἄκουσον, ὅτι καὶ τοῦ Πατρὸς ἐν αὐτῷ μένοντος, ὡς ἐν τοῖς Εὐαγγελίοις αὐτὸς ὁ Υἱὸς λέγει· ὅτι «Ὁ Πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτός·» οὕτω καὶ τὸ Πνεῦμα μένει ἐν αὐτῷ· «Κατῆλθε» γὰρ «τὸ Πνεῦμα σωματικῷ εἴδει ὡσεὶ περιστερὰ, καὶ ἔμεινεν ἐπ' αὐτόν.» Ὥσπερ οὖν οὐδὲν κωλύει, τοῦ Πατρὸς μένον τος, καὶ τὸ Πνεῦμα μένειν· οὕτως οὐδὲν αὐτὸν κωλύει, τοῦ Πατρὸς ἐγείροντος, καὶ τὸ Πνεῦμα ἐγείρειν· καὶ τοῦτό ἐστι τὸ εἰρημένον· «Ποιῶν ὄρθρον,» τὴν ἀνάστασιν· καὶ «ὀμίχλην,» τὸ σῶμα. Μακεδ. Οὐκ ἐδύνατο γὰρ ἑαυτὸν ἐγεῖραι; Ὀρθ. Ἀλλ' ἐκ τούτων δείκνυται τὸ ταυτὸν τῆς φύσεως· ἃ γὰρ ἂν ὁ Πατὴρ ποιῇ, ταῦτα καὶ ὁ Υἱός· καὶ ἃ ποιεῖ ὁ Υἱὸς, καὶ τὸ Πνεῦμα ὁμοίως ταῦτα ποιεῖ. Μακεδ. Καὶ πῶς δυνατόν; Ὀρθ. Ὡς δέδεικται. Μακεδ. Καὶ ποῦ δέδεικται; Ὀρθ. Ὅτι ἁγιάζει ὡς ὁ Πατὴρ καὶ ὁ Υἱὸς, ὡς καὶ γέγραπται παρὰ τῷ Ἀποστόλῳ· «Ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε, ἀλλ' ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν Πνεύματι τοῦ Θεοῦ ἡμῶν.» Μακεδ. Ὀλίγος εἰμί· εὑρίσκω δὲ τὸν δυνάμε νον πρὸς ταῦτα εἰπεῖν. Πεῖσον τοὺς διδασκάλους μου, καὶ πείθομαι. Ὀρθ. Κατὰ τὴν σὴν γνώμην εἰ ἦν ὁ μακάριος καὶ ἅγιος Ἀπόστολος, ὅτε αὐτῷ ὤφθη Χρι στὸς, εἶπεν ἄν· Πεῖσον τοὺς ἀρχιερεῖς καὶ γραμμα τεῖς πρῶτον, καὶ τότε πείθομαί σοι. Μακεδ. Ξενοφω νοῦμαι ἐν τούτοις. Οἱ πατέρες ἡμῶν οὐδέποτε ἡμῖν ἡρμήνευσαν οὕτως. Ἀνάγκη οὖν ἡμᾶς ἐπὶ τούτοις σκέψασθαι, μάλιστα ὅτι ξένον ἤκουσα τὸ βάπτισμα βροντήν. Ὀρθ.","english":"And so that you may know that nothing prevents the Father from raising him, and the Spirit from raising him, hear that, just as the Father remains in him, as in the Gospels the Son himself says, \"The Father who remains in me, he does the works,\" so also the Spirit remains in him; for \"the Spirit descended in bodily form like a dove, and remained upon him.\" Just as, then, nothing prevents the Father from remaining, and the Spirit from remaining, so nothing prevents him, while the Father raises, and the Spirit raises; and this is what was said: \"making the dawn,\" the resurrection; and \"the mist,\" the body. Macedonian: For could he not raise himself? Orthodox: But from these things the sameness of nature is shown; for whatever the Father does, these things the Son also does; and what the Son does, the Spirit likewise does. Macedonian: And how is it possible? Orthodox: As has been demonstrated. Macedonian: And where has it been demonstrated? Orthodox: That he sanctifies as the Father and the Son do, as also it is written in the Apostle: \"But you washed yourselves, but you were justified, but you were sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God.\" Macedonian: I am small; but I find the one who is able to speak to these things. Persuade my teachers, and I am persuaded. Orthodox: If the blessed and holy Apostle had been of your opinion, when Christ appeared to him, he would have said: Persuade the chief priests and scribes first, and then I will be persuaded by you. Macedonian: I am being treated as a stranger in these matters. Our fathers never interpreted these things to us in this way. It is necessary, then, for us to consider these things, especially since I have heard the baptism called a strange thunder. Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Ὁμολογεῖς, ὅτι οἱ ἀπόστολοι υἱοὶ βροντῆς ἐκλήθησαν παρὰ τοῦ Σωτῆρος, ἢ οὔ; Μακεδ. Οἱ δύο μόνοι ἀδελφοί. Ὀρθ. Ἡμεῖς ὃ κἂν ἑνὶεἴρηται, πᾶσι λέγωμεν ἁρμόζειν τοῖς τὸ αὐτὸ Πνεῦμα ἔχουσιν. Καὶ γὰρ Παῦλος ὁ ἅγιος ἀπόστολος εἶπε· «Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος· οὐκ ἐμοὶ δὲ μόνῳ, ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ» Πείθῃ οὖν, ὅτι υἱοὺς βροντῆς ἐκάλεσε τοὺς ἀποστόλους, Καὶ πότερον βροντὴ αὐτοὺς ἐγέννησεν, ἢ ἄνθρωποι; Μακεδ. Πείθομαι, υἱοὺς βροντῆς αὐτοὺς εἶπεν διὰ τὸ ὑψηλὸν κήρυγμα τῆς πίστεως. Ὀρθ. Τί δὲ ὑψηλότερον τοῦ βαπτίσματος; Σκόπησον δὴ μετὰ φόβου Θεοῦ, εἰ μὴ πανταχοῦ ἐν τῇ θεοπνεύστῳ Γραφῇ αἰνίττεται τὸ βάπτισμα βροντήν. Καὶ γὰρ Δαβὶδ λέγει· «Φωνὴ τῆς βροντῆς σου ἐν τῷ τροχῷ· ἔφαναν αἱ ἀστραπαί σου τῇ οἰκουμένῃ. Εἶδεν καὶ ἐσαλεύθη ἡ γῆ.» Τί ἄλλο ἢ τὸ βάπτισμα λέγει βροντήν; τὸν δὲ τροχὸν τὸν κύκλον τοῦ βίου τούτου; καὶ τὰς\n\nἀστραπὰς τοὺς ἁγίους ἀποστόλους, τοὺς καὶ φάναντας τῇ οἰκουμένῃ τὸ φῶς τῆς βροντῆς; Αὐτοὶ γάρ εἰσιν οἱ ἀκούσαντες· «Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου.» Ἡ δὲ σαλευθεῖσα γῆ εἰς γεωργίαν ἐκ τῆς βροντῆς, καὶ ἐκ τῆς φαύσεως τῶν ἄστρων τὰ ἔθνη ἀπὸ τῆς ἀγνωσίας εἰς τὴν ἐπί γνωσιν. Μακεδ. Εἶπον, ὅτι ξενοφωνοῦμαι, καὶ ἀνάγκη με ἐπισκέψασθαι. Ὀρθ. Ἐπειδὴ πανταχόθεν σε θέλω πεισθῆναι, μάθε, ὅτι καὶ ἐν ἑτέρῳ ψαλμῷ ὁ Δαβὶδ τὸ βάπτισμα βροντὴν καλεῖ, λέγων· «Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων.» Καὶ τὰ ἑξῆς· «Ὁ Θεὸς τῆς δόξης ἐβρόντησε, Κύριος ἐπὶ ὑδάτων πολλῶν.» Μακεδ.","english":"Do you confess that the apostles were called sons of thunder by the Savior, or not? Macedonius: Only the two brothers. Orthodox: What is said even to one, we say applies to all who have the same Spirit. For the holy apostle Paul also said: \"Henceforth there is laid up for me the crown of righteousness; and not for me only, but also for all who have loved the appearing of our Lord Jesus Christ.\" Are you persuaded, then, that he called the apostles sons of thunder, and whether thunder begot them, or men? Macedonius: I am persuaded that he called them sons of thunder because of the lofty proclamation of the faith. Orthodox: But what is loftier than baptism? Consider now with the fear of God whether baptism is not everywhere hinted at as thunder in the God-inspired Scripture. For David also says: \"The voice of your thunder is in the wheel; your lightnings shone upon the world. The earth saw and was shaken.\" What else does he call thunder but baptism, and the wheel the circuit of this life, and the lightnings the holy apostles, who also shone upon the world the light of the thunder? For they are the ones who heard: \"You are the light of the world.\" And the earth that was shaken was for cultivation by the thunder, and by the shining of the stars the nations were brought from ignorance to knowledge. Macedonius: I said that I am spoken to in a strange tongue, and I must inquire into it. Orthodox: Since I wish you to be persuaded from every side, learn that in another psalm also David calls baptism thunder, saying: \"The voice of the Lord is upon the waters,\" and what follows: \"The God of glory thundered, the Lord upon many waters.\" Macedonius:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Ἔγνων λοιπὸν, τί ἐστιν ὃ θέλεις κατασκευάσαι καὶ συναγαγεῖν. Ἀλλ' εἶπον, ἐγὼ ὀλίγος εἰμί· ἔνδος μοι ἐπισκέψασθαι. Ὀρθ. Δῴη σοι ὁ Θεὸς σύνεσιν, ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ Διάλεξις εʹ, ἐν ᾖ τοῦ αὐτοῦ Ἀπολλιναριαστοῦ κεφαλαίωσις καὶ Γρηγορίου ἐπισκόπου. ΑΠΟΛΛΙΝΑΡΙΑΣΤΗΣ. Θεοῦ ἐνεργήσαντος ἀνθρώπῳ, ἀποτελεῖται προφήτης, ἤγουν ἀπόστολος, οὐ Σωτὴρ κόσμου· Χριστὸς δὲ Σωτὴρ κόσμου· οὐκ ἄρα, Θεοῦ ἐνεργή σαντος ἀνθρώπῳ, ἀπετελέσθη Χριστός; ΟΡΘΟΔΟΞΟΣ. Θεοῦ μὲν ἐνεργήσαντος οὐχ ἁπλῶς, ὡς ἐνόμισας, ἀλλὰ προφητείαν, ἀποτελεῖται προφήτης, ἤγουν ἀπόστολος, καὶ οὐ Σωτὴρ κόσμου. Θεὸς δὲ, μορφὴν δούλου λαβὼν, ἐγένετο ὁ αὐτὸς καὶ προφήτης, καὶ ἀπόστολος, καὶ ἀρχιερεὺς, καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, Σωτὴρ κόσμου, μένων Θεὸς, καὶ οὐ τραπεὶς εἰς τὰ προειρημένα. Ἀπολλ. Πᾶς ἄνθρωπος μέρος κόσμου, καὶ οὐ δὲν μέρος κόσμου αἴρει τὴν ἁμαρτίαν τοῦ κόσμου, ὑφ' ᾗ καὶ αὐτὸς κεῖται. Χριστὸς δὲ αἴρει· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Διὰ γὰρ τοῦτο, ἐπειδὴ οὐδὲν μέρος κόσμου αἴρει τὴν ἁμαρτίαν τοῦ κόσμου, ὁ δημιουργὸς τοῦ κόσμου μορφὴν ἔλαβε μέρους κόσμου, ἵνα τῷ μέρει τοῦ κόσμου, σφαγεὶς ὡς μέρος κόσμου, ἄρῃ τὴν ἁμαρτίαν τοῦ κόσμου, ὡς δημιουρ γὸς τοῦ κόσμου. Ἀπολλ. Πᾶς ἄνθρωπος ὑπὸ θάνατον· καὶ οὐ δεὶς, ὑπὸ θάνατον ὢν, καταργεῖ θάνατον. Χριστὸς δὲ καταργεῖ· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ.","english":"I have now learned what it is you wish to establish and bring together. But I said, I am of little account; grant me to examine it. Orthodox: May God give you understanding, that you may recognize the words about which you have been instructed.\n\nOf our father among the saints Athanasius, the Fifth Dialogue, in which is the summary of the same Apollinarian and of Gregory the bishop. APOLLINARIAN: When God has worked in a man, a prophet is produced, that is, an apostle, but not the Savior of the world; but Christ is the Savior of the world; therefore, when God worked in a man, was Christ not produced? ORTHODOX: When God has worked, not simply, as you supposed, but prophecy, a prophet is produced, that is, an apostle, and not the Savior of the world. But God, having taken the form of a servant, became himself both prophet and apostle and high priest and mediator between God and men, the Savior of the world, remaining God and not turned into the things previously mentioned. APOLL.: Every man is a part of the world, and no part of the world takes away the sin of the world, under which he himself also lies. But Christ takes it away; therefore Christ is not a man. ORTH.: For this reason, since no part of the world takes away the sin of the world, the Maker of the world took the form of a part of the world, so that, in that part of the world, being slain as a part of the world, he might take away the sin of the world, as the Maker of the world. APOLL.: Every man is under death; and no one, being under death, destroys death. But Christ destroys it; therefore Christ is not a man. ORTH.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Διὰ γὰρ τοῦτο, ἐπειδὴ οὐδεὶς ἀνθρώπων καταργεῖ θάνατον, ὑπὸ θάνατον ὢν, ὁ ἀθάνατος τοῦ Θεοῦ Υἱὸς, Λόγος ὢν καὶ Θεὸς, ἥνωσεν ἑαυτῷ τὸ ὑπὸ θάνατον, «ἵνα ἐν τῷ θανάτῳ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου καταργήσῃ.» Ὡς γὰρ οὐκ ἠδύνατο ἀόρατος ὢν ὁραθῆναι, μὴ λαβὼν τὸ ὁρατόν· οὕτως οὐδὲ ἠδύνατο ἀθάνατος ὢν ἀποθανεῖν, μὴ λαβὼν τὸ θνητόν. Ἀπολλ. Πᾶς ἄνθρωπος χοϊκός. Χριστὸς δὲ οὐ χοϊκὸς, ἀλλ' ἐπουράνιος· οὐκ ἄρα ἄνθρωπος ὁ Χρι στός· εἰ μὴ ὁμωνύμως τὸ αὐτὸ τοῦτο ἄνθρωπος. Ὀρθ. Πλανᾶσθε· οὐ γὰρ πᾶς ἄνθρωπος χοϊκός. Ἐδίδαξε γὰρ ἡμᾶς ἡ Γραφὴ καὶ ἐπουρανίους ἀνθρώπους, εἰ καὶ μὴ τῇ φύσει, ἀλλὰ τῷ τρόπῳ, λέγουσα· «Οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι.» Συνωνύμως δὲ ἡμεῖς τὸν Χριστὸν ἄνθρωπον λέγομεν κατὰ τὴν ἀνθρωπότητα. Καὶ ὥσπερ ζῶον τὸν ἄνθρωπον λέγοντες, συνωνύμως τῷ ἵππῳ ἢ καὶ ἑτέρῳ τινὶ τῶν ζώων λέγομεν, οὐ πάντως δὲ καὶ λογικὸν πᾶν ζῶον· οὕτως καὶ ἐὰν εἴπωμεν συνωνύμως τὸν Χριστὸν ἄν θρωπον, οὐ πάντως πᾶς ἄνθρωπος Χριστός. Καὶ ὥσπερ τὸ συνταττόμενον λογικὸν τῷ ζώῳ ἄνθρωπός ἐστιν, οὐκ ἀναιρεῖται ζῶον εἶναι· οὕτως συν ταττόμενος Θεὸς, καὶ συμπιστευόμενος λογικῷ ζώῳ, Χριστὸς ὁμολογεῖται καὶ πιστεύεται· καὶ οὐκ ἀναι ρεῖται ἄνθρωπος εἶναι, ἀλλ' ἔστιν ὁ αὐτὸς Θεὸς καὶ ἄνθρωπος. Ἀπολλ. Ὁ διδοὺς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, οὐχὶ καὶ αὐτὸς γέγονε. Χριστὸς δὲ δίδωσιν· οὐκ ἄρα γέγονεν Υἱὸς, ἀλλ' ἔστι τῇ φύσει. Ὀρθ. Υἱὸς Θεοῦ οὐ γέγονεν, ἀλλ' ἦν τῇ φύσει. Υἱὸς δὲ ἀνθρώ που","english":"For this reason, since no man abolishes death, the immortal Son of God, being under death—being Word and God—united to himself that which is under death, \"so that in death he might abolish the one who holds the power of death.\" For just as, being invisible, he could not be seen unless he took what is visible, so too, being immortal, he could not die unless he took what is mortal. Apollinarius: Every man is of dust. But Christ is not of dust, but heavenly; therefore Christ is not a man—unless he is called man by equivocation, the very same thing. Orthodox: You are deceived; for not every man is of dust. For Scripture has taught us also of heavenly men, if not by nature, yet by manner, saying: \"As is the heavenly one, so also are the heavenly ones.\" But we call Christ man synonymously, according to his humanity. And just as when we call man an animal, we speak synonymously with horse or with some other of the animals, yet not every animal is rational; so too, if we call Christ man synonymously, not every man is Christ. And just as the rational, when coordinated with animal, is man, and it is not abolished that he is an animal; so too, when God is coordinated and believed together with a rational animal, Christ is confessed and believed; and it is not abolished that he is man, but the same is both God and man. Apollinarius: He who gives authority to become children of God, has he not himself also become one? But Christ gives it; therefore he has not become a Son, but is so by nature. Orthodox: The Son of God has not become, but was by nature. But the Son of man","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"γέγονεν. Οὐ γὰρ ἦν, καὶ ἐγένετο ὃ οὐκ ἦν, ἵνα ἡμᾶς τῷ τρόπῳ ποιήσῃ γενέσθαι, ὃ αὐτὸς ἦν καὶ ἔστι τῇ φύσει· καὶ ἔστιν ὁ αὐτὸς Θεὸς καὶ ἄν θρωπος Ἀπολλ. Οὐδεὶς ἀνθρώπων προϋπάρχει τῶν πρεσβυτέρων αὐτοῦ· Χριστὸς δὲ προϋπάρχει τῶν κατὰ σάρκα πρεσβυτέρων· οὐκ ἄρα ἄνθρωπος, εἰ μὴ κατὰ σάρκα. Ὀρθ. Χριστὸς κατὰ τὴν ἀνθρωπότητα οὐ προϋπάρχει τῶν κατὰ τὴν ἀνθρωπότητα πρεσβυ τέρων αὐτοῦ· προϋπάρχει δὲ κατὰ τὴν θεότητα οὐ τῶν κατὰ σάρκα πρεσβυτέρων μόνον, ἀλλὰ καὶ πάντων τῶν αἰώνων, Θεὸς ὢν αὐτῶν. Οὐκ ἄρα Χρι στὸς κατὰ σάρκα πρὸ τῆς Μαρίας. Πῶς γὰρ τὸ ἐξ αὐτῆς ὂν, πρὸ αὐτῆς ὑπάρχει; προϋπάρχει δὲ αὐτῆς θεϊκῶς, Θεὸς ὢν αὐτῆς· καὶ ἔστιν ὁ αὐτὸς, ὡς Θεὸς προϋπάρχων, καὶ ὡς ἄνθρωπος ἐξ αὐτῆς. Ἀπολλ. Οὐδεὶς ἀνθρώπων πρὸ τῶν αἰώνων ἔχει δόξαν. Χριστὸς δὲ ἔχει· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Οὐδεὶς γὰρ ἀνθρώπων πρὸ τῶν αἰώνων ἐστίν. Χριστὸς δὲ κατὰ τὴν θεότητα πρὸ τῶν αἰώνων. Υἱὸς ὢν καὶ Θεὸς καὶ Δεσπότης, εἰκότως πρὸ τῶν αἰώνων ἔχει δόξαν· Κύριος δόξης ὢν κατὰ φύ σιν, Χριστὸς δὲ κληθεὶς, διὰ τὸ μορφὴν δούλου λα βεῖν. Ὁ νῦν οὖν κληθεὶς Χριστὸς, καὶ λίθος, καὶ ποι μὴν, καὶ κόκκος, καὶ ἄνθος ῥάβδου, καὶ Ἐμμανουὴλ, καὶ Ἰησοῦς, καὶ ἄνθρωπος, καὶ παῖς δωδεκαετὴς, καὶ τριακονταετὴς γεγονὼς διὰ τὴν πρὸς ἀνθρώπους οἰκονομίαν, καὶ πρὸ τῶν αἰώνων Θεὸς, καὶ νῦν μετὰ τὸ ταῦτα γενέσθαι μένων, ὃ ἦν, ἔχει δόξαν πρὸ τῶν αἰώνων, Θεὸς ὢν ἐκ Θεοῦ. Ἀπολλ. Εἰ ὁ Θεὸς ἐν Ἰησοῦ, οὐ δι' αὐτοῦ τὰ πάντα, ἀλλὰ διὰ τὸν ἐν αὐτῷ. Δι' αὐτοῦ δὲ τὰ πάντα· οὐκ ἄρα Θεὸς ἐν Ἰησοῦ, ἀλλ' αὐτὸς Θεός ἐστιν. Ὀρθ.","english":"He has become. For he was not, and he became what he was not, so that he might make us become by that manner what he himself was and is by nature; and he is the same God and man. Apoll.: No man pre-exists his own elders; but Christ pre-exists those who are his elders according to the flesh; therefore he is not a man, except according to the flesh. Orth.: Christ according to his humanity does not pre-exist those who are his elders according to humanity; but according to his divinity he pre-exists not only those who are his elders according to the flesh, but also all the ages, being their God. Therefore Christ is not according to the flesh before Mary. For how could that which is from her exist before her? But he pre-exists her divinely, being her God; and he is the same, both pre-existing as God and as man from her. Apoll.: No man has glory before the ages. But Christ has it; therefore Christ is not a man. Orth.: For no man exists before the ages. But Christ according to his divinity is before the ages. Being Son and God and Lord, he rightly has glory before the ages, being Lord of glory by nature, and called Christ because he took the form of a servant. He who is now called Christ, and stone, and shepherd, and grain, and flower of the rod, and Emmanuel, and Jesus, and man, and a child of twelve years, and having become thirty years old for the economy toward men, and God before the ages, and now after these things having come to be remaining what he was, has glory before the ages, being God from God. Apoll.: If God was in Jesus, not all things were through him, but through the one in him. But all things were through him; therefore God was not in Jesus, but he himself is God. Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ὁ Θεὸς Λόγος, ἐνυπόστατος ὢν Θεὸς, μετασχὼν ἀνθρωπότητος, Ἰησοῦς ἐκλήθη. Μὴ οὖν λέγε, Θεὸς ἦν ἐν Ἰησοῦ, ἀλλ' αὐτὸς ὁ Θεὸς Ἰησοῦς ἐκλήθη. Διὸ καὶ αὐτός ἐστιν Ἰησοῦς, δι' οὗ τὰ πάντα. Ὁ γὰρ νῦν κληθεὶς Ἰησοῦς διὰ τὴν ἀνθρωπότητα, Θεὸς δὲ Λόγος ὢν καὶ πρὸ τῆς τοῦ ὀνόματος κλήσεως, καὶ μετὰ τὴν τοῦ ὀνόματος κλῆσιν, αὐτός ἐστιν Ἰησοῦς, δι' οὗ τὰ πάντα, Θεὸς ὢν κατὰ Πνεῦμα, ἄνθρωπος δὲ διὰ τὴν τοῦ δούλου μορφήν· διὸ καὶ αὐ τός ἐστιν Ἰησοῦς, δι' οὗ τὰ πάντα. Ἀπολλ. Ὁ ἐξ ἁμαρτίας σώζων ὑπὲρ ἁμαρτίαν ἐστίν. Καὶ σώζει Χριστός. Οὐδεὶς δὲ ἀνθρώπων ὑπὲρ ἁμαρτίαν· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Οὐ γὰρ ἄνθρωπος ψιλὸς ὁ Χριστός· οὐδὲ γὰρ ἦν Χρι στὸς αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, εἰ ψιλὸς ἦν ἄνθρωπος. Διὰ δὲ τοῦτο ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου Χριστὸς, ἐπειδὴ ὁ Θεὸς Λόγος, μορφὴν δούλου λαβὼν, ἐγένετο Χριστὸς ἄνθρωπος. Καὶ διὰ τοῦτο ὁ προφήτης λέγει· «Καὶ ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν;» καὶ αὐτὸς ὁ Χριστός· «Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα;» ἵνα νοήσωμεν τὸν Χριστὸν ἄνθρωπον διὰ τὴν ἀνθρωπότητα, καὶ Θεὸν διὰ τὴν θεότητα· ὡς τὸν ἄνθρωπον νοοῦμεν λογικὸν διὰ τὸ λογιστικὸν, καὶ ζῶον διὰ τὸ ζωτικόν. Ἀπολλ. Πᾶς ἄνθρωπος διάστασιν ἔχει σαρκὸς πρὸς νοῦν· Χριστὸς δὲ οὐκ ἔχει· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Εἰ πᾶς ἄνθρωπος διάστασιν ἔχει σαρκὸς πρὸς νοῦν, εἷς δὲ τῶν ἀνθρώπων καὶ Ἡλίας ὁ ἀναληφθεὶς, καὶ πιστευόμενος παρ' ἡμῖν μέχρι τοῦ παρόντος ἐν σαρκὶ, διαστασιάσει αὐτῷ ἡ σὰρξ πρὸς τὸν νοῦν.","english":"God the Word, being subsistent God, having partaken of humanity, was called Jesus. Do not say, then, \"God was in Jesus,\" but God himself was called Jesus. Therefore he himself is Jesus, through whom are all things. For he who is now called Jesus because of the humanity, being God the Word both before the calling of the name and after the calling of the name, he himself is Jesus, through whom are all things, being God according to the Spirit, and man because of the form of the servant; therefore he himself is Jesus, through whom are all things. Apoll.: He who saves from sin is above sin. And Christ saves. But no man is above sin; therefore Christ is not a man. Orth.: For Christ is not a mere man; for he would not have been Christ who takes away the sin of the world, if he were a mere man. But for this reason he who takes away the sin of the world is Christ, because God the Word, having taken the form of a servant, became Christ man. And for this reason the prophet says: \"And he is a man, and who shall know him?\" and Christ himself: \"Why do you seek to kill me, a man who has spoken the truth to you?\" so that we may understand Christ to be man because of the humanity, and God because of the divinity; just as we understand man to be rational because of the rational faculty, and a living being because of the vital faculty. Apoll.: Every man has a separation of flesh from mind; but Christ does not have it; therefore Christ is not a man. Orth.: If every man has a separation of flesh from mind, and Elijah who was taken up is one of men, and is believed by us even to the present to be in the flesh, his flesh will be separated from his mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Εἰ δὲ μὴ διαστασιάζει τῷ νῷ αὐτοῦ ἡ σὰρξ, οὐκ ἄρα πᾶς ἄνθρωπος διάστασιν ἔχει σαρκὸς πρὸς τὸν νοῦν. Πολλῷ οὖν πλείω ὁ τοῦ Ἠλία Δεσπότης οὐκ ἔχει διαστασιάζουσαν τὴν σάρκα πρὸς τὸν νοῦν· ἀλλὰ ἐν πᾶσιν ἡμῖν κατὰ τὴν ἀνθρωπότητα ὁμοιωθεὶς χωρὶς ἁμαρτίας, ἐλεήμων καὶ πιστὸς ἀρχιερεὺς γενόμενος, ἔστιν ἀληθῶς ὁ αὐτὸς Θεὸς καὶ ἄνθρωπος. Ἀπολλ. Πᾶς ἄνθρωπος νεκροῖ τὴν σάρκα πρὸς τὸ τελειωθῆναι κατ' ἀρετήν· Χριστὸς δὲ οὔ· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Ποίᾳ νεκρώσει ἐνέκρωσεν ἑαυτοῦ τὴν σάρκα ὁ Ἰωάννης, σκιρτῶν ἐν κοιλίᾳ, καὶ ὀφθεὶς ἐν ἀγαλλιάσει; Εἰ δὲ καὶ δοθείη, ὅτι πᾶς ἄνθρωπος νεκροῖ τὴν σάρκα πρὸς τὸ τελειωθῆναι κατὰ ἀρετὴν, ἀλλὰ τελειωθεὶς, καὶ ἐν οὐρανῷ πολίτευμα ἔχων, ζωοποιεῖσθαι αὐτὸν παρασκευάζει διὰ τοῦ ἐνοικοῦντος ἐν αὐτῷ Πνεύματος, ὡς ἐν ἀρετῇ τελειωθέντα λέγειν· «Τὸν δρόμον τετέλεκα.» Χρι\n\nστὸς δὲ οὐκ ἐξ ἀσκήσεως τετελείωται, ἀλλ' ἐν αὐτῇ τῇ συλλήψει ἐξ ἑνώσεως Ἐμμανουὴλ τεχθεὶς, Θεός ἐστι καὶ ἄνθρωπος· διὸ καὶ Θεοτόκος ἡ Μαρία. Ἀπολλ. Οὐδενὸς ἀνθρώπου ἡ σὰρξ ἐξ οὐρα νοῦ λέλεκται· Χριστοῦ δὲ ἡ σὰρξ ἐξ οὐρανοῦ εἴρη ται· οὐκ ἄρα ἄνθρωπος ὁ Χριστὸς κατὰ τὴν θεότητα τὴν προσλαβοῦσαν τὴν σάρκα. Οὕτως οὖν καὶ ἐξ οὐρανοῦ λέγεται, διὰ τὸ ἡνῶσθαι τῷ ἐξ οὐρανοῦ. Ὀρθ. Οὐδὲν γελοιότερον. Εἰ γὰρ διὰ τοῦτο ἐξ οὐρανοῦ λέγεται διὰ τὸ ἡνῶσθαι τῷ ἐξ οὐρανοῦ, οὐκ ἐξ οὐρανοῦ ἡ σάρξ. Ὥσπερ οὖν τὴν μὴ οὖσαν ἐξ οὐρανοῦ, λέγεις ἐξ οὐρανοῦ· οὕτω καὶ τοὺς ἀνθρώπους τοὺς ἐπουρα νίους ἡ Γραφὴ λέγει διὰ τὸ οὐράνιον φρόνημα ἐξ οὐ ρανοῦ.","english":"But if the flesh does not strive against his mind, then not every man has a striving of the flesh against the mind. Much more, then, does the Lord of Elijah not have his flesh striving against his mind; but having been made like us in all things according to humanity, apart from sin, having become a merciful and faithful high priest, he is truly the same God and man. Apoll.: Every man puts his flesh to death in order to be perfected in virtue; but Christ did not; therefore Christ is not a man. Orth.: By what putting to death did John put his own flesh to death, leaping in the womb and seen in exultation? But even if it be granted that every man puts his flesh to death in order to be perfected in virtue, yet when he has been perfected and has his citizenship in heaven, he prepares himself to be made alive through the Spirit who dwells in him, so that, having been perfected in virtue, he says, \"I have finished the course.\" But Christ has not been perfected by exercise, but in the very conception itself, having been born Emmanuel from union, he is God and man; therefore Mary is also Theotokos. Apoll.: No man's flesh has been said to be from heaven; but Christ's flesh has been said to be from heaven; therefore Christ is not a man according to the divinity that assumed the flesh. Thus, then, it is also said to be from heaven because it is united to him who is from heaven. Orth.: Nothing is more ridiculous. For if for this reason it is said to be from heaven because it is united to him who is from heaven, then the flesh is not from heaven. Just as, therefore, you call that which is not from heaven \"from heaven,\" so also the Scripture calls heavenly men \"from heaven\" because of their heavenly mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Ἄκουε, καὶ λέλυταί σου ἡ πρότασις, ἤγουν ἀνακεφαλαίωσις, ὡς αὐτὸς ὠνόμασας ἐπιγρά ψας. Χριστὸς δὲ, ἐξ οὐρανοῦ λεγόμενος ἄνθρωπος, οὐ διὰ τὸ φρόνημα, καθάπερ πάντες ἄνθρωποι, ἐπουρά νιος κέκληται, ἀλλὰ διὰ τὴν θείαν καὶ προσκυνουμένην ἕνωσιν τοῦ Θεοῦ Λόγου πρὸς τὴν τοῦ δούλου μορφὴν, ὡς εἶναι τὸν αὐτὸν καὶ Θεὸν καὶ ἄνθρωπον. Ἀπολλ. Οὐδεὶς ἀνθρώπων ζωογονεῖ· οὐ γάρ ἐστι Χριστός· Χριστὸς δὲ ζωογονεῖ· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Χριστὸς δὲ διὰ τοῦτο ζωογονεῖ, ἐπειδὴ Θεὸς Λόγος, μορφὴν δούλου λαβὼν, ἐκλήθη Χριστός. Ἀπολλ. Οὐδενὶ ἀνθρώπων ἁρμόζει ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ ἡ δόξα ἡ τοῦ μόνου Θεοῦ· Χρι στῷ δὲ ἁρμόζει· οὐκ ἄρα ἄνθρωπος ὁ Χριστός. Ὀρθ. Τοῦτο ἂν εἴποις καὶ περὶ τῆς Παρθένου Μαρίας. Οὐδενὶ ἀνθρώπων ἁρμόζει τὸ παρθένον οὖσαν τεκεῖν· Παρθένος δὲ οὖσα ἔτεκεν ἡ Μαρία· οὐκ ἄρα ἄνθρωπος ἡ Μαρία. Ὅλως δέ σου καὶ οὕτως ἐλεγχθήσεται τὸ σόφισμα. Οὐδενὶ γὰρ ἀληθῶς ἁρμόζει τῶν ἀνθρώπων ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ ἡ δόξα ἡ τοῦ μόνου Θεοῦ· ἐπειδὴ οὐδεὶς ἀνθρώπων Χριστὸς ἐξ ἑνώσεως Θεοῦ Λόγου καὶ μορφῆς δουλικῆς. Ἀπολλ. Εἰ ὁ Θεὸς ἐν ἀνθρώπῳ κατῴκησεν, οὐκ ἐκενώθη· ἐκενώθη δὲ ὁ ἐν μορφῇ Θεοῦ, μορφὴν δούλου λαβών· οὐκ ἄρα ἐν ἀνθρώπῳ κατῴκησεν. Ὀρθ. Οὐ γὰρ ἐν ἀνθρώπῳ ἁπλῶς κατῴκησεν ὁ Θεὸς Λόγος, ἀλλὰ καὶ ἐγένετο ἄνθρωπος, μετασχὼν αἵματος καὶ σαρκὸς, τουτέστιν ἀνθρωπότητος· διὰ τοῦτο Χρι στὸς οὐ ψιλὸς ἄνθρωπος ἀλλ' ὁ αὐτὸς Θεὸς καὶ ἄνθρωπος Ἀπολλ. Θεὸς, ἐν ἀνθρώπῳ κατοικῶν, οὐκ ἔστιν ἄνθρωπος· Πνεῦμα δὲ, σαρκὶ ἡνωμένον, ἄνθρωπος. Χριστὸς, ὡς εἴρηται, ὁμωνύμως·","english":"Listen, and your proposition—or \"recapitulation,\" as you yourself named it in your heading—is dissolved. But the Christ, who is called \"man from heaven,\" is not called heavenly because of his mindset, as all men are, but because of the divine and adorable union of God the Word with the form of the servant, so that the same one is both God and man. Apollinarius: No man gives life; for he is not the Christ. But the Christ gives life; therefore the Christ is not a man. Orthodox: The Christ gives life for this reason, because God the Word, having taken the form of a servant, was called Christ. Apollinarius: To no man does the name that is above every name belong, nor the glory of the only God; but to the Christ it belongs; therefore the Christ is not a man. Orthodox: You could say this also about the Virgin Mary. To no man does it belong to have given birth while being a virgin; but Mary, being a virgin, gave birth; therefore Mary is not a man. In general, your sophism will be refuted in this way too. For truly to no man does the name that is above every name belong, nor the glory of the only God, since no man is Christ from the union of God the Word and the servile form. Apollinarius: If God dwelt in a man, he was not emptied; but the one who was in the form of God, having taken the form of a servant, was emptied; therefore he did not dwell in a man. Orthodox: For God the Word did not dwell in a man in a simple way, but also became man, having partaken of blood and flesh, that is, of humanity; for this reason the Christ is not a mere man, but the same one is God and man. Apollinarius: God, dwelling in a man, is not a man; but the Spirit, united to flesh, is a man. The Christ, as has been said, is so equivocally;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Πνεῦμα ἄρα θεῖόν ἐστιν ἡνωμένον σαρκί. Ὀρθ. Ἠδολέσχησας. Οὐ γὰρ Πνεῦμα σαρκὶ ἡνωμένον πάντως ἄνθρω πός ἐστιν· ἀλλ' ἐγχωρεῖ καὶ βοῦν εἶναι καὶ ὄνον, καὶ πᾶν εἴ τι ἕτερον τῶν σαρκικῶν ζώων. Ἵνα δέ σοι δοθῇ καὶ τὸ θεῖον εἶναι Πνεῦμα σαρκὶ ἡνωμένον, ἀνάγκη πᾶσα, γενόμενον ἄνθρωπον ἐκ γυναικὸς τὸν Θεὸν Λόγον, Πνεύματι σαρκὶ ἡνωμένῳ ἑνωθῆναι, ἵνα ἄνθρωπος γένηται. Πῶς γὰρ οὖν ἠδύνατο μὴ ἑνωθεὶς ἀνθρώπῳ; Ὁμωνύμως δὲ οὐκ ἂν εἴποιμεν τὸν Χρι στὸν ἄνθρωπον, ἵνα μὴ κατὰ φαντασίαν νομισθῇ ἄν θρωπος, μόνον τὸ ὄνομα κοινὸν ἔχων. Ἀπολλ. Ἀνθρώπου τὸ ἀναστῆναι ἐκ νεκρῶν, Θεοῦ δὲ τὸ ἀναστῆσαι· ἑκάτερα δὲ Χριστός· Θεὸς ἄρα καὶ ἄνθρωπος ὁ αὐτός. Ὀρθ. «Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη,» ὅτι καὶ ἄκων τὴν ἀλήθειαν ὡμολόγησας. Ἔδει γὰρ τὸν ἀνιστάμενον εἶναι καὶ τὸν ἀνιστῶντα. Καὶ ὥσπερ οὐκ ἂν εἴη Θεὸς καὶ σὰρξ μὴ ἑνωθεὶς σαρκὶ, οὐδὲ Θεὸς καὶ ἄνθρωπος, μὴ ἑνωθεὶς ἀνθρώπω. Ἀπολλ. Εἰ μόνον ἦν ἄνθρωπος ὁ Χριστὸς, ἢ εἰ μόνον Θεὸς, οὐκ ἂν ἦν μέσος Θεοῦ καὶ ἀνθρώπων. Ὀρθ. Εὐλογητὸς ὁ Θεὸς ἐν πᾶσι τούτοις, ὅτιπερ ὡμολόγησας μήτε μόνον ἄνθρωπον τὸν Χριστὸν εἶναι, μήτε μόνον Θεόν. Ὁ γὰρ Θεὸς Θεός ἐστι, καὶ οὐκ ἔστιν ἄνθρωπος κοινός· καὶ ἄνθρωπος ὁ κοινὸς ἄν θρωπός ἐστιν, καὶ οὐκ ἔστι Θεός. Θεὸς ἀνθρώπῳ ἑνωθεὶς Χριστός ἐστι, μεσίτης Θεοῦ καὶ ἀνθρώπων, ὁ αὐτὸς Θεὸς καὶ ἄνθρωπος. Ἀπολλ. Εἰ μόνον ἄνθρωπος ὁ Χριστὸς, οὐκ ἂν ἔσωζε τὸν κόσμον· καὶ εἰ μόνον Θεὸς, οὐκ ἂν διὰ πάθους ἔσωζεν· ἑκάτερα δὲ Χριστός· καὶ Θεὸς ἄρα ἐστὶ καὶ ἄνθρωπος. Ὀρθ. Καὶ νῦν εὐγνωμόνως.","english":"So then, the divine Spirit is united to flesh. Orth.: You have babbled idly. For a Spirit united to flesh is not in every case a man; but it is possible for it to be an ox and an ass, and any other of the fleshly animals. But so that it may be granted to you that the divine Spirit is united to flesh, it is altogether necessary that the God Word, having become man from a woman, be united to a Spirit united to flesh, in order that he might become man. For how then could he have been [man] without being united to a man? But we would not call Christ \"man\" equivocally, lest he be thought a man according to appearance, having only the name in common. Apoll.: It belongs to a man to rise from the dead, but to God to raise up; and both belong to Christ; therefore the same is both God and man. Orth.: \"Glory to God in the highest, and on earth peace,\" because even unwillingly you have confessed the truth. For it was necessary that the one who rises be also the one who raises up. And just as there would not be God and flesh without his being united to flesh, neither would there be God and man without his being united to man. Apoll.: If Christ were only a man, or if only God, he would not be a mediator between God and men. Orth.: Blessed is God in all these things, because you have confessed that Christ is neither only a man nor only God. For God is God, and is not a common man; and a common man is a common man, and is not God. God united to a man is Christ, the mediator between God and men, the same being both God and man. Apoll.: If Christ were only a man, he would not save the world; and if only God, he would not save through suffering; but both belong to Christ; and therefore he is both God and man. Orth.: And now with good will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":99,"ref":"p99","source":"Ἀνάγκη γὰρ τῷ πάθει ἀνθρωπότητα ὑποκεῖσθαι, καὶ τῆς ζωῆς θεότητα ἡγεῖσθαι. Οὔτε οὖν\n\nἐζωοποίει, μὴ ὢν Θεὸς, οὔτε ἔπασχεν ἑκουσίως μὴ ὢν ἄνθρωπος· ἀμφότερα δὲ Χριστὸς, καὶ ἔπαθε καὶ ἐζωοποίει· Θεὸς ἄρα ἐστὶ καὶ ἄνθρωπος. Ἀπολλ. Εἰ μόνον ἄνθρωπος ἦν ὁ Χριστὸς, οὐκ ἂν ἐζωοποίει τοὺς νεκρούς· καὶ εἰ μόνον Θεὸς, οὐκ ἂν ἰδίᾳ παρὰ τὸν Πατέρα ἐζωοποίει τινὰς τῶν νε κρῶν· ἑκάτερα δὲ Χριστός· Θεὸς ἄρα καὶ ἄνθρωπος ὁ αὐτός. Ὀρθ. Οὐ μόνον μὲν ἄνθρωπος ἦν ὁ Χρι στός· οὐδὲ γὰρ ἂν ἦν Χριστὸς, εἰ μόνον ἦν ἄνθρωπος· ζωοποιῶν δὲ τοὺς νεκροὺς, οὐκ ἰδίᾳ παρὰ τὸν Πατέρα ζωοποιεῖ. Πῶς γὰρ ἔλεγεν, «Ὁ Πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτὸς,» εἴπερ ἰδίᾳ παρὰ τὸν Πατέρα ζωοποιεῖ; κἂν τοίνυν λέγῃ, «Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ Υἱὸς, οὓς θέλει ζωοποιεῖ,» οὐ κεχωρι σμένως τοῦ Πατρὸς κατ' ἐνέργειαν τοῦτο ποιεῖν λέγει, ἀλλὰ τὸ αὐτοτελὲς τῆς ἑαυτοῦ ὑποστάσεως διδάσκων ἡμᾶς. Οὐ γὰρ ἄλλους ἐγείρει ὁ Πατὴρ νεκροὺς καὶ ζωοποιεῖ, καὶ ἄλλους ὁ Υἱός. Ἀπολλ. Ἄνθρωπος, ὑπὸ Θεοῦ ἐνεργούμενος, οὐ Θεός· σῶμα δὲ συναφθὲν Θεῷ, Θεός· Θεὸς δὲ ὁ Χριστός· οὐκ ἄρα ὑπὸ Θεοῦ ἐνεργούμενος ἄνθρωπος, ἀλλὰ σῶμα πρὸς Θεὸν συντεθέν. Ὀρθ. Οὐκ ἄνθρωπος μὲν ὑπὸ Θεοῦ ἐνεργούμενος ὁ Χριστὸς, ἀλλὰ Θεὸς ἀνθρώπῳ, ὡς αὐτὸς ὠνόμασας, συντεθεὶς, ἤγουν ἑνωθείς. Εἰ γὰρ δύναται σῶμα Θεῷ ἑνωθῆναι, ἤγουν συντεθῆναι δύναται, καὶ ὅλος ἄνθρωπος συντεθῆναι Θεῷ, καὶ εἶναι Θεὸς καὶ ἄνθρωπος ὁ αὐτὸς, ὡς σὰρξ καὶ Θεὸς ὁ αὐτός. Τί δὲ καὶ λέγειν ἠθέλησας, σῶμα Θεῷ συναφθὲν Θεὸς, λέγων, ἀγνοῶ.","english":"For it is necessary that humanity be the subject of the suffering, and that divinity be the source of life. Therefore he neither gave life, not being God, nor suffered willingly, not being man; but Christ is both, and he both suffered and gave life: therefore he is God and man. Apoll.: If Christ were only man, he would not give life to the dead; and if only God, he would not give life to some of the dead independently of the Father; but Christ is both: therefore the same is God and man. Orth.: Christ was not only man; for he would not even be Christ if he were only man; but in giving life to the dead, he does not give life independently of the Father. For how would he say, \"The Father who remains in me, he does the works,\" if indeed he gives life independently of the Father? Even if, then, he says, \"Just as the Father raises the dead and gives life, so also the Son gives life to whom he wills,\" he does not say that he does this in separation from the Father in operation, but teaches us the self-completeness of his own hypostasis. For the Father does not raise and give life to some dead and the Son to others. Apoll.: A man, energized by God, is not God; but a body joined to God is God; and Christ is God: therefore he is not a man energized by God, but a body compounded with God. Orth.: Christ is not a man energized by God, but God compounded with man, as you yourself named it, that is, united. For if a body can be united to God, that is, can be compounded, then a whole man can also be compounded with God, and the same can be God and man, as the same is flesh and God. But what you wished to say, calling a body joined to God \"God,\" I do not understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Τὸ γὰρ σῶμα Θεὸν λέγεις, καὶ οὐκ ἔστι σῶμα· ἢ τὸν Θεὸν διὰ τοῦτο Θεὸν, διὰ τὸ συναφθὲν, ἤγουν συντεθέν. Καὶ πῶς φύσει Θεὸς, ὁ διά τι Θεός; Ἡμεῖς δὲ οὐ διὰ τὴν πρὸς τὸ σῶμα σύνθεσιν Θεὸν λέγομεν, οὔτε διὰ τὴν πρὸς ἄνθρωπον, ἀλλὰ Θεὸν διὰ τὴν φύσιν τὴν ἐκ Πατρός· Χριστὸν δὲ διὰ τὴν τοῦ δούλου μορφὴν, ἕνωσιν, ἤγουν σύνθεσιν, ὡς αὐτὸς ὠνόμασας. Ἀπολλ. Εἰ Θεοῦ ναὸς ἐγεννήθη ἐκ τῆς Μαρίας, περιττὴ ἡ καινότης τῆς ἐκ Παρθένου γεννήσεως· ναοὶ γὰρ Θεοῦ καὶ ἄνευ ταύτης ἄνθρωποι. Ὀρθ. Μάχου τοῖς θείοις Εὐαγγελίοις, ἵνα ἀκούσῃς· «Σκληρόν σοι πρὸς κέντρα λακτίζειν.» Καὶ ἄκουε τοῦ Κυρίου λέγοντος· «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.» Εἰ δέ τινες ἄνθρω ποι ναοὶ, ἀλλ' οὐχ οὕτω, ὡς καὶ Χριστοί· οὐδεὶς δὲ αὐτῶν συντεθεὶς τῷ Θεῷ Λόγῳ Χριστός· οὐκ ἀναχωρῶ γὰρ τῆς σῆς ὀνομασίας, ἵνα σε ἐκ τοῦ σοῦ στόματος πείσω· ἐνταῦθα δὲ συντεθεὶς ναὸς Θεῷ Λόγῳ, ἐγεννήθη Χριστὸς θεοπρεπῶς ἐκ Παρ θένου. Ἀπολλ. Εἰ ἡ αὐτὴ φύσις Χριστοῦ, οἵα καὶ ἡ ἡμῶν, ὁ παλαιός ἐστιν ἄνθρωπος ψυχὴ ζῶσα, καὶ οὐ πνεῦμα ζωοποιοῦν· καὶ ὁ τοιοῦτος οὐδὲ ζωοποιήσει· ζωοποιεῖ δὲ Χριστὸς, καὶ Πνεῦμα ζωοποιοῦν ἐστιν· οὐκ ἄρα τῆς ἡμετέρας ἐστὶ φύσεως. Ὀρθ. Ἔτι τὸ Χριστὸς οὐ νενόηκας. Οὐ γὰρ ἔγνως, ὅτι δύο ἐστὶ φύσεων ἕνωσις, καὶ οὔτε μόνος ὁ Θεὸς Χριστὸς λέ γεται, οὔτε μόνος ἄνθρωπος. Εἰ γὰρ τοῦτο ἔγνως, ἐγίνωσκες, ὅτι κατὰ μὲν τὴν ἀνθρωπότητα τὴν αὐτὴν ἡμῖν φύσιν ἔχει, κατὰ δὲ τὴν θεότητα τῷ Θεῷ καὶ Πατρί·","english":"For you call the body God, and it is not a body; or you call God God on this account, because of the union, that is, the composition. And how is he God by nature, who is God because of something? But we do not call him God because of the composition with the body, nor because of the composition with the man, but God because of the nature that is from the Father; and Christ because of the form of the servant, the union, that is, the composition, as you yourself named it. Apoll.: If he was born from Mary as a temple of God, the newness of the birth from the Virgin is superfluous; for men are temples of God even without this. Orth.: Fight against the divine Gospels, so that you may hear: “It is hard for you to kick against the goads.” And hear the Lord saying: “Destroy this temple, and in three days I will raise it up.” But if certain men are temples, yet not in the same way as Christs; and none of them, being composed with God the Word, is Christ—for I do not depart from your own terminology, so that I may persuade you out of your own mouth—but here the temple composed with God the Word was born as Christ in a manner befitting God from the Virgin. Apoll.: If the nature of Christ is the same as ours, the old man is a living soul and not a life-giving spirit; and such a one will not give life; but Christ gives life, and is a life-giving Spirit; therefore he is not of our nature. Orth.: You have not yet understood “Christ.” For you did not know that he is a union of two natures, and neither is God alone called Christ, nor man alone. For if you had known this, you would have known that according to his humanity he has the same nature as we do, but according to his divinity [the same nature] as God and the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"καὶ τῆς ἑνώσεως γενομένης, Θεὸς ὁμολογεῖται καὶ δοξάζεται, καὶ διὰ τοῦτο ζωοποιεῖ, καὶ Πνεῦμα ζωοποιοῦν ἐστιν, τῷ τῆς θεότητος λόγῳ· οὔτε δὲ ἡμῖν κατὰ τὸ συναμφότερον. Ἀπολλ. Διὰ τὴν ἑαυτοῦ φύσιν ζῇ Χριστὸς, ἢ διὰ χάριν Θεοῦ. Εἰ μὲν διὰ τὴν ἑαυτοῦ φύσιν, Θεός ἐστιν· εἰ δὲ διὰ χάριν Θεοῦ, οὔτε ὑπὲρ ἡμᾶς ἐστιν, οὔτε ζωοποιήσει ἡμᾶς. Ὀρθ. Χριστὸς ἓν πρόσωπόν ἐστιν συντεθὲν ἐκ Θεοῦ καὶ ἀνθρωπότητος, ὡς πᾶς ἄνθρωπος ὁ κοινὸς ἐκ ζώου καὶ λογικοῦ. Καὶ διὰ τὴν ἐκ Πατρὸς φύσιν ζωοποιήσει ἡμᾶς, ἐπειδὴ ζωή ἐστιν ἐνυπόστατος μορφωθεῖσα τῇ τοῦ δούλου μορφῇ. Ἀπολλ. Εἰ μὲν ὡς προαιρέσει κάλλιον, τοῦτο δεδύνηται πῶς; Προαίρεσις γὰρ ἀνθρώπου δικαιοσύνην ἀληθινὴν οὐ κατορθοῖ. Εἰ δὲ ὡς φύσει δίκαιος, Θεός ἐστιν· εἰ δὲ ὡς ἐνεργείᾳ δικαιούμενος τῇ ἐκ Θεοῦ, αὐτὸς δὲ ἀνενέργητος, καλλίους οἱ ἐνεργοῦντες. Ὀρθ. Καὶ πῶς οὐ κατώρθωσαν δικαιοσύνην ἀληθινὴν οἱ ἀκούσαντες· «Καθίσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ;» καὶ, «Ὑμεῖς","english":"And since the union has taken place, he is confessed and glorified as God, and for this reason he gives life, and is a life-giving Spirit, by the principle of divinity; nor is it ours according to the composite. Apoll.: Does Christ live by his own nature, or by the grace of God? If by his own nature, he is God; but if by the grace of God, he is neither above us, nor will he give us life. Orth.: Christ is one person composed of God and humanity, as every common man is composed of animal and rational. And by the nature from the Father he will give us life, since he is life subsisting in person, formed in the form of the servant. Apoll.: If by choice he has become better, how has he been able to do this? For a man's choice does not accomplish true righteousness. But if he is righteous by nature, he is God; but if he is justified by activity that is from God, while he himself is inactive, then those who are active are better. Orth.: And how did those who heard, \"You also shall sit upon twelve thrones, judging the twelve tribes of Israel,\" not accomplish true righteousness? and, \"You","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"ἐστε τὸ φῶς τοῦ κόσμου;» Καὶ εἰ κατώρθωσαν δὲ δικαιοσύνην ἀληθινὴν, ἀλλ' οὐκ εἰσὶν αὐτοδικαιοσύνη. Ὁ δὲ Θεὸς Λόγος, αὐτοδικαιοσύνη ὢν, μορφὴν δούλου λαβὼν, «ἐγένετο ἡμῖν δικαιοσύνη, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις.» Ὁ ὢν δικαιοσύνη, ἐγένετο δικαιοσύνη κατὰ τὸν τῆς ἀνθρωπότητος λόγον, ἵνα ἡμᾶς τοὺς μὴ ὄντας δι καιοσύνην, δικαιώσῃ τῇ ἑαυτοῦ χάριτι. Καὶ ἔστιν ὁ αὐτὸς Θεὸς καὶ ἄνθρωπος· ὡς μὲν Θεὸς, δικαιο σύνη ὤν· ὡς δὲ ἄνθρωπος, γινόμενος δικαιοσύνη, ἵνα πληρωθῇ τὸ εἰρημένον· «Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι.» Ἀπολλ. Εἰ συμπέπλεκται. Θεῷ ἄνθρωπος, ἐν Χριστῷ αὐτὸς καὶ ἀφ' ἑαυτοῦ ἐνομοθέτει, ἢ οὔ; Ἀλλ' εἰ μὲν ἀφ' ἑαυτοῦ, Θεός· εἰ δὲ οὐκ ἀφ' ἑαυτοῦ, πῶς οὐκ ἔλεγε, «Τάδε λέγει Κύριος,» ἀλλ', «Ἐγὼ λέγω ὑμῖν;» πῶς δὲ οὐκ ἦν κεχωρισμένος τοῦ λέγοντος ὁ μὴ λέγων; Ὀρθ. Εἰ μὲν ἄλλο πρόσωπόν ἐστιν ὁ Χρι στὸς, οὐ συμπέπλεκται Θεῷ, ἠρώτηκας ἀνακολούθως· εἰ δὲ αὐτὸς ὁ Χριστός ἐστι Θεὸς καὶ ἄνθρωπος, τίς ἡ περισσεία τοῦ μόχθου τῆς ἐρωτήσεως; Πόθεν δὲ τὸ συμπέπλεκται λαβὼν, ἠρώτησας, μηδαμοῦ τῆς Γραφῆς οὕτω λεγούσης; Κἄν τε δὲ, Συμπέπλεκται, θέ λῃς λέγειν, κἄν τε, ὡς ἡ Γραφὴ εἶπεν, Ἔλαβεν, κἄν τε, Ἐγένετο, Θεός ἐστι Λόγος, μορφὴν δούλου λαβὼν, Χριστὸς ὀνομαζόμενος, καὶ ὢν, καὶ πιστευόμενος· καὶ χριόμενος μὲν ὡς ἄνθρωπος τῷ Πνεύματι τῷ ἁγίῳ· ὡς δὲ Θεὸς, παρέχων αὐτὸς τοῖς ἀξίοις.","english":"Are you the light of the world? And even if they have practiced true righteousness, they are not righteousness itself. But the Word of God, being righteousness itself, took the form of a slave, and became for us righteousness, and sanctification, and redemption. He who is righteousness became righteousness according to the principle of humanity, so that he might justify by his own grace us who were not righteousness. And the same is both God and man: as God, being righteousness; as man, becoming righteousness, so that what was said might be fulfilled: Therefore he had to be made like his brothers in all things. Apoll.: If man has been woven together with God, in Christ did he himself and of himself give the law, or not? But if of himself, he is God; but if not of himself, how did he not say, Thus says the Lord, but, I say to you? And how was he who does not speak not separated from the one who speaks? Orth.: If Christ is another person, he has not been woven together with God, and you have asked inconsistently; but if Christ himself is God and man, what is the excess of the labor of the question? And from where did you take has been woven together, which you asked, when Scripture nowhere says so? And whether you wish to say, Has been woven together, or, as Scripture said, He took, or, He became, he is God the Word, having taken the form of a slave, being named Christ, and being, and being believed; and being anointed as man with the Holy Spirit; but as God, himself providing to the worthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Οὕτω καὶ ὁ Θεὸς νομοθετεῖ, καὶ ὡς ἄνθρωπος ὑπὸ νόμον γίνεται, καὶ διὰ τοῦτο οὐ λέγει, Τάδε λέγει Κύριος, ἐπειδὴ οὐκ ἄνθρωπός ἐστι μετασχὼν θεότητος, ἀλλὰ Θεὸς μετα σχὼν αἵματος καὶ σαρκὸς, τουτέστιν ἀνθρωπότητος. Ἡ Γραφὴ γὰρ τὸν ἄνθρωπον σάρκα καὶ αἷμα καλεῖ, ὡς ὅταν λέγῃ Παῦλος· «Οὐ προσανεθέμην σαρκὶ καὶ αἵματι·» καὶ ὥσπερ ἕν ἐστι πρόσωπον ὁ ἄνθρωπος, ἐκ ζώου καὶ λογικοῦ συγκείμενος· οὕτω καὶ ἒν πρόσωπον Χριστὸς ἐκ Θεοῦ καὶ μορφῆς δουλικῆς ὑπάρχων, καὶ διὰ τοῦτο οὐ λέγει, «Τάδε λέγει Κύριος,» ἀλλ', «Ἐγὼ λέγω ὑμῖν·» καὶ, «Ἐγώ εἰμι ἡ ζωὴ καὶ ἡ ἀλήθεια.» Ὡς οὖν ἐὰν λέγῃ τὸ ἐν ἡμῖν λογικόν· Ἐγώ εἰμι ὁ κατ' εἰκόνα Θεοῦ γεγονὼς, ἄφθαρτος κατεσκευασμένος· καὶ πάλιν τὸ αὐτὸ λογικόν· Ἐγώ εἰμι γῆ καὶ σποδός· οὐ ποτὲ τὸ ζῶον λαλεῖ, καὶ ποτὲ τὸ λογικόν· ἀλλ' αὐτὸ τὸ λογικὸν, ποτὲ τὰ ἑαυτοῦ ἴδια λέγει, καὶ ποτὲ τὰ τοῦ ζώου· οὕτως ἐξ ἑνώσεως ἓν πρόσωπον ὢν ὁ ἄνθρωπος καὶ Θεὸς Λόγος, ὅτε λέγει, «Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα,» τὴν θεωρίαν τῆς ἰδίας θεότητος λέγει. Οὐ γὰρ ὁ ἑωρακὼς τὴν σάρκα, ἑώρακε τὸν Πατέρα· εἰ δὲ μὴ, καὶ Πόντιος, καὶ Ἡρώδης, καὶ οἱ ῥαπίσαντες, καὶ οἱ προσηλώσαντες δήμιοι, εὑρεθήσονται ἑωρακότες τὸν Πατέρα. Καὶ ὅταν λέγῃ, «Τὸν νῶτόν μου δέδωκα εἰς μάστιγας,» οὐ τῆς θεότητος λέγει νῶτον· οὐδ' ὅταν λέγῃ· Πῶς γὰρ τῆς θεότητος ἥψατό τις;","english":"Thus God also gives the law, and as a man he comes under the law, and for this reason he does not say, \"Thus says the Lord,\" since he is not a man who has partaken of divinity, but God who has partaken of blood and flesh, that is, of humanity. For Scripture calls man flesh and blood, as when Paul says: \"I did not consult with flesh and blood\"; and just as man is one person, composed of animal and rational, so also Christ is one person, existing from God and the form of a slave, and for this reason he does not say, \"Thus says the Lord,\" but, \"I say to you,\" and, \"I am the life and the truth.\" Therefore, just as if the rational element in us should say: I am the one made in the image of God, fashioned incorruptible; and again the same rational element: I am earth and ashes—it is not that sometimes the animal speaks and sometimes the rational, but the rational itself sometimes says its own proper things and sometimes the things of the animal—so, from the union, the man and the Word of God being one person, when he says, \"He who has seen me has seen the Father,\" he speaks of the vision of his own divinity. For he who has seen the flesh has not seen the Father; otherwise, Pontius, and Herod, and those who struck him, and the executioners who nailed him, will be found to have seen the Father. And when he says, \"I gave my back to scourges,\" he does not speak of the back of the divinity; nor when he says—for how could anyone touch the divinity?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"ἀλλὰ τοῦ σώματος ὁ ἁψάμενος μετὰ πίστεως, τοῦ συναμφοτέρου ἥψατο, τῇ μὲν χειρὶ τοῦ σώματος, τῇ δὲ πίστει τῆς θεότητος, ἐπειδὴ τὸ συναμφότερον ἕν ἐστι πρόσωπον ὁ Χριστὸς, «ὁ πάντα πᾶσι γινόμενος, ἵνα τοὺς πάντας ἐλεήσῃ.» Ὥστε οὐ ποτὲ μὲν ὁ Θεὸς λαλεῖ, ποτὲ δὲ ἄνθρωπος· ἐπειδήπερ, ὡς προείρηται, οὐδὲ ποτὲ μὲν τὸ ζῶον λαλεῖ κεχωρισμένον τοῦ λογικοῦ, ποτὲ δὲ τὸ λογικὸν κεχωρισμένον τοῦ ζώου· ἀλλὰ τὸ λογικὸν ἐν τῷ ζώῳ, καὶ διὰ τοῦ ζώου λαλεῖ· ἐκ παραλλήλου τὸ αὐτὸ λέγω, ἵνα πανταχόθεν γνῷς τὴν ἕνωσιν. Ἀπολλ. Ἔτι δὲ ἢ αὐτὸς ἐτέλει τὰ τεράστια, ἢ οὔ. Ἀλλ' εἰ μὲν ἐτέλει, οὐκ ἦν ἄνθρωπος· εἰ δὲ μὴ, πῶς λέγει τελεῖν; ἢ πῶς ὁ αὐτὸς τῷ τελοῦντι; Ὀρθ. Ὥσπερ τὸ λογικὸν ἐν τῷ ζώῳ τελεῖ τὰ ἑαυτοῦ, οὐ κεχωρισμένον ὂν τοῦ ζώου· οὕτω Θεὸς Λόγος, ἑνωθεὶς ἀνθρώπῳ, τελεῖ τὰ τεράστια, οὐ κεχωρισμένος τῆς ἀνθρωπότητος, δι' αὐτῆς, καὶ ἐν αὐτῇ, καὶ μετ' αὐτῆς, εὐδοκήσας τὴν ἑαυτοῦ θείαν δύναμιν ἐνεργεῖν. Καὶ ὥσπερ εἰ δοίη τις τῷ λόγῳ ἥλιον, τὸν μέγαν τοῦτον ἀστέρα, διὰ λύχνου, καὶ ἐν λύχνῳ ἐκπέμπειν τὸ ἑαυτοῦ φῶς· ἐκ παραλλήλου γὰρ πάλιν τὸ αὐτὸ ἄκουε· οὐ δύο φῶτά εἰσιν. Οὐ γὰρ φαίνει λύχνος κατ έναντι ἡλίου· οὐ γὰρ κωλύεται εἶναι λύχνος· ἀλλὰ μένει μὲν τὴν ἰδίαν ἐνέργειαν καὶ","english":"But the one who touched the body with faith touched both together—with the hand the body, with the faith the divinity—since the one who is both together is one person, Christ, \"who became all things to all, that he might have mercy on all.\" So it is not that at one time God speaks and at another man; for, as has been said before, it is not that at one time the living being speaks separated from the rational, and at another the rational separated from the living being; but the rational is in the living being, and through the living being it speaks. I say the same thing by way of parallel, so that from every angle you may know the union. Apoll.: Moreover, either he himself was performing the wonders, or he was not. But if he was performing them, he was not a man; and if not, how does he say that he performs them? Or how is he the same as the one who performs them? Orth.: Just as the rational in the living being performs its own works, not being separated from the living being, so God the Word, united to a man, performs the wonders, not separated from the humanity, through it, and in it, and with it, having been pleased to work his own divine power. And just as if someone were to grant to the word that the sun, that great star, sends forth its own light through a lamp and in a lamp—for hear the same thing again by way of parallel—they are not two lights. For the lamp does not shine over against the sun; for it is not prevented from being a lamp; but it remains its own activity and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"κίνησιν ἔχων· οὐ φαίνει δὲ τοῦ ἡλίου ἐν αὐτῷ καὶ δι' αὐτοῦ φαίνοντος, καὶ κατακρατοῦντος τοῦ λύχνου, καὶ ἰδιοποιησαμένου αὐτὸν, ὡς καὶ λύχνον χρηματίσαι τὸν ἥλιον· οὕτω Θεὸς Λόγος, ἐν λογικῷ καὶ διὰ λογικοῦ ζώου τὴν ἰδίαν δύναμιν ἐνεργῶν, καὶ ὑπὲρ τὴν φύσιν τὴν ἰδίαν ἀποτελεῖ τὸ ζῶον εὐδοκίᾳ τῇ ἑαυτοῦ, καὶ τὸ ζῶον εἶναι λογικὸν οὐκ ἐκώλυσε· καὶ ὁ αὐτὸς ἄνθρωπος χρηματίζειν οὐ κατηξίωσε, καὶ τελῶν τὰ τεράστια οὐ κεχώρισται τοῦ ἑνωθέντος, ἤγουν προσληφθέντος, ἀλλ' ὡς οὖν τὸ ἐκείνου γεγονὸς ἐνεργεῖ τὰ πάντα· καὶ διὰ τοῦτο, «Ὁ Λόγος σὰρξ ἐγένετο,» εἴρηται, καὶ οὐκ ἐν σαρκὶ, ἵνα γνῶμεν τὴν ἐξ εὐδοκίας ἕνωσιν, καὶ τοῦτο διδαχθέντες Χριστὸν ἕνα καὶ τὸν αὐτὸν γνωρίζωμεν Θεὸν καὶ ἄνθρωπον. Ἀπολλ. Προσκυνεῖται ὑπὸ ἀγγέλων ὁ ἄνθρωπος, ἢ οὔ. Ἀλλ' εἰ μὲν οὐ προσκυνεῖται, πῶς ἥνωται, καὶ ἀποστέλλει ὁ Υἱὸς τοὺς ἀγγέλους αὐτοῦ; εἰ δὲ προσκυνεῖται διὰ τὸ ἐν αὐτῷ θείαν ἐνοικῆσαι δύναμιν, πῶς ὑπὸ τῶν ἀεὶ θείαν ἐχόντων δύναμιν ἐνοικοῦσαν; Καὶ ἡμεῖς δὲ προσκυνήσομεν τὸν ἄνθρωπον, ἢ οὔ. Ἀλλ' εἰ μὲν οὐ προσκυνήσομεν, πῶς ἡνῶσθαι νομιοῦμεν αὐτὸν, καὶ πῶς εἰς τὸν θάνατον αὐτοῦ βαπτιζόμεθα; εἰ δὲ προσκυνήσομεν, ὥσπερ τὸν Θεὸν, οὕτω καὶ τὸν ἄνθρωπον, ἀσεβήσομεν κτίσμα κτίστῃ ἐν ἴσῳ τιθέντες. Καὶ εἰ κριτὴν προσδοκῶμεν τὸν ἄνθρωπον μετὰ τοῦ Θεοῦ φωτίζοντα τὰ κρυπτὰ τοῦ σκότους, τὴν τοῦ Θεοῦ κρίσιν ἀναθήσομεν ἀνθρώπῳ· εἰ δὲ μὴ, πῶς «ἔδωκεν αὐτῷ ὁ Πατὴρ ἐξουσίαν κρίσιν ποιεῖν, ὅτι Υἱὸς ἀνθρώπου ἐστί;» καὶ πῶς ἥνωται τῷ κρίνοντι; Ὀρθ.","english":"having motion; does not the sun shine in it and through it, while the lamp prevails and makes it its own, so that the sun is called a lamp? So God the Word, working his own power in a rational living being and through a rational living being, by his own good pleasure makes that living being beyond its nature, and did not prevent the living being from being rational; and he did not deem it unworthy to be called the same man, and in accomplishing the wonders he is not separated from the one united, that is, assumed, but as having become his, he works all things; and for this reason it is said, \"The Word became flesh,\" and not \"in flesh,\" that we may know the union by good pleasure, and, taught this, may recognize one and the same Christ as God and man. Apollinarius: Is the man worshiped by angels, or not? But if he is not worshiped, how is he united, and how does the Son send his angels? But if he is worshiped because divine power dwells in him, how is he worshiped by those who always have divine power dwelling in them? And shall we too worship the man, or not? But if we do not worship him, how shall we think him united, and how are we baptized into his death? But if we worship both the man and God alike, we shall be impious, setting the creature on equal terms with the Creator. And if we expect the man to judge together with God, illuminating the hidden things of darkness, we shall be attributing God's judgment to a man; but if not, how \"the Father gave him authority to execute judgment, because he is the Son of Man\"? And how is he united to the one who judges? Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Διὰ γὰρ τοῦτο ἔλαβε παρὰ τοῦ Θεοῦ ἐξουσίαν κρίσιν ποιεῖν, Κύριος ὢν τῆς δόξης καὶ πάσης ἐξουσίας, ἐπειδὴ, Θεὸς Λόγος ὢν, ἐγένετο ἄνθρωπος, ὅλην ἀνθρωπότητα λαβών. Ἡ γὰρ μορφὴ τοῦ δούλου ὅλη ἐστὶν ἀνθρωπότης, ὡς ἡ μορφὴ τοῦ Θεοῦ ὅλη θεότης. Καὶ ἡμεῖς καὶ ἄγγελοι προσκυνοῦμεν αὐτῷ τῷ Θεῷ Λόγῳ, μορφὴν δούλου λαβόντι· καὶ οὐκ ἐν μέρει τὸν Θεὸν προσκυνοῦμεν, καὶ ἐν μέρει τὸν ἄνθρωπον· οὐδὲ κτίσμα καὶ κτίστην ἐν ἴσῳ τιθέμεθα· ἀλλ' ὥσπερ σὺ, εἴ γε ὁμολογεῖς κἂν γοῦν σάρκα ὁμοούσιον ἡμῖν αὐτὸν λαβόντα ἐκ τῆς Παρθένου, προσκυνεῖς αὐτὸν σαρκωθέντα μετὰ τῆς σαρκὸς, οὐκ ἐν ἴσῳ τιθεὶς τὴν σάρκα καὶ τὴν θεότητα, οὐδὲ χωρίζων τὴν σάρκα, καὶ ἐν μέρει προσκυνῶν αὐτὴν, ἀλλὰ τὴν θεότητα μετὰ τῆς σαρκὸς προσκυνεῖς· οὕτω καὶ ἡμεῖς τὴν θεότητα ἐνανθρωπήσασαν προσκυνοῦμεν, οὐ χωρίζοντες αὐτὴν τῆς ἀνθρωπότητος. Καὶ φωτίζει τὰ κρυπτὰ τοῦ σκότους Χριστὸς, εἷς ὢν ὁ αὐτὸς Θεὸς καὶ ἄνθρωπος, ὡς πῦρ ἐν ὕλῃ φωτίζων τοὺς προσιόντας αὐτοῦ τῷ φωτὶ, οὐ χωριζόμενον τῆς ἑνωθείσης ὕλης, οὐδὲ ἀναλισκομένης τῆς ὕλης, καθάπερ οὐδὲ ἡ παρὰ Μωσῇ βάτος. Ἀπολλ. Ἄνθρωπος Θεῷ παραζευχθεὶς, ἕτερος παρὰ τὸν Θεόν ἐστι ταῖς ζωτικαῖς κινήσεσι, λογιστικαῖς τε καὶ παθητικαῖς· καὶ πάσχων, ὡς ἕτερος πάσχει, καὶ προσκυνούμενος, ὡς ἕτερος προσκυνεῖται. Σὰρξ δὲ Θεοῦ ζωῆς ὄργανον ἁρμοζόμενον τοῖς πάθεσι πρὸς τὰς θείας βουλὰς, καὶ οὔτε λόγοι σαρκὸς ἴδιοι, οὔτε πράξεις, καὶ τοῖς πάθεσιν ὑποβαλλομένη·","english":"For this reason he received from God authority to execute judgment, being Lord of glory and of all authority, since, being God the Word, he became man, taking whole humanity. For the form of the servant is whole humanity, as the form of God is whole divinity. And we and the angels worship him, God the Word himself, who took the form of a servant; and we do not worship God in part and man in part; nor do we place creature and Creator on equal terms; but just as you, if indeed you confess that he took flesh from the Virgin consubstantial with us, worship him incarnate together with the flesh, not placing the flesh and the divinity on equal terms, nor separating the flesh and worshipping it in part, but worshipping the divinity together with the flesh—so also we worship the divinity become man, not separating it from the humanity. And Christ illuminates the hidden things of darkness, being one and the same God and man, like fire in matter illuminating those who approach his light, not separated from the matter united to it, nor is the matter consumed, just as neither was the bush in Moses' time. Apoll.: A man yoked to God is other than God in his vital motions, both rational and passible; and suffering, he suffers as another, and being worshipped, he is worshipped as another. But the flesh of God is an instrument of life fitted to the passions for the divine counsels, and it has neither words nor deeds proper to the flesh, and is subject to the passions;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"κατὰ τὸ σαρκὶ προσῆκον, ἰσχύει κατὰ τῶν παθῶν, διὰ τὸ Θεοῦ εἶναι σὰρξ, ὥστε καὶ κατάρξαι τῆς ἀπαθείας τοῖς οὐχ ὁμοίως μὲν, ὁμοζώοις δὲ σώμασι· καὶ προσκυνεῖται ὡς Θεοῦ σὰρξ, Θεοῦ ὄντος οὕτω τοῦ προσκυνουμένου· καὶ συνάφειαν ἡμῖν δίδωσιν, οὗ ἐστι σῶμα· καὶ προσκυνεῖται, οὐχ ὡς κτίσμα, ὅτι μηδὲν κτίσμα μέρος Θεοῦ. Οἱ ἄρα σάρκα λαβεῖν τὸν Θεὸν πιστεύσαντες, καὶ τῶν εὐεργεσιῶν τυγχάνουσι, καὶ οὐκ εἰς ἕτερον μεταπίπτουσιν· ὧν τὰ ἐναντία ἔχουσιν οἱ ἄνθρωπον παρεζεῦχθαι λέγοντες Θεῷ. Ὀρθ. Ἀνεχώρησας τῆς θεοπνεύστου Γραφῆς, καὶ διὰ τοῦτο τῆς χάριτος ἐξέπεσες, τῆς Γραφῆς λεγούσης τὸ, «Ἔλαβε,» καὶ, «Ἐγένετο·» τὸ παρεζεῦχθαι σαυτῷ ὤρυξας καθάπερ λάκκον συντετριμμένον, μὴ δυνάμενον ὕδωρ συνέχειν. Πῶς δὲ οὐ θέλεις ταῖς ζωτικαῖς καὶ λογιστικαῖς καὶ παθητικαῖς κινήσεσι χωρίζεσθαι τὸν Λόγον τῆς ἀνθρωπότητος; Ἆρα γὰρ καὶ αὐξάνων, θεϊκῇ κινήσει ἀπὸ ἡλικίας εἰς ἡλικίαν θεϊκῶς ηὔξανεν; Καὶ σοφίᾳ\n\nπροκόπτων, θεϊκῶς προσέκοπτεν; Καὶ λυπούμενος καὶ ἀγωνιῶν, καὶ ταραττόμενος, θεϊκῶς ἐλυπεῖτο καὶ ἠγωνία, καὶ ἐταράττετο, καὶ ἐκοπία καὶ ἔπασχεν; Μὴ γένοιτο! Ἀλλ' ὥσπερ τὸ σῶμα τὸ ἐκ Μαρίας, ἑαυτοῦ σῶμα ἔλεγεν ὁ Θεὸς Λόγος, οὐ τῆς αὐτῆς οὐσίας ὂν τῇ θεότητι· οὕτω καὶ τὰ πάθη καὶ τὴν αὔξησιν τὴν ζωτικὴν καὶ λογιστικὴν ἑαυτοῦ λέγει, ἰδιοποιούμενος πάντα τῆς ἀνθρωπότητος τῇ εὐδοκίᾳ τῆς χάριτος· ὡσαύτως καὶ τὴν σάρκα ζωῆς ὄργανον ἁρμοζόμενον πρὸς τὰς θείας βουλάς. Ἵνα γὰρ πτύσῃ, σώματι κέχρηται ὀργάνῳ· ἵνα ταφῇ, ὁμοίως τῷ σώματι·","english":"According to what pertains to the flesh, he has power over the passions, because the flesh is God's, so as even to begin impassibility for bodies that are not similarly [disposed] but are of like nature; and it is worshipped as God's flesh, since the one worshipped is thus God; and he gives us union with himself, whose body it is; and it is worshipped, not as a creature, because no creature is a part of God. Those, then, who believe that God took flesh both obtain the benefits and do not fall into another [state]; those who say that a man was joined alongside God have the opposite of these things. Orth.: You have departed from the God-inspired Scripture, and for this reason you have fallen from grace, since the Scripture says, \"He took,\" and, \"He became\"; you have dug for yourself the \"joined alongside\" like a broken cistern, unable to hold water. But how do you not wish the Word to be separated from humanity by the vital, rational, and passible movements? For did he also, while growing, grow divinely by a divine movement from age to age? And while advancing in wisdom, did he advance divinely? And while grieving and being in agony, and being troubled, did he grieve and agonize and was troubled divinely, and did he grow weary and suffer? May it not be! But just as God the Word called the body from Mary his own body, though it is not of the same substance as the divinity, so too he calls the passions and the vital and rational growth his own, appropriating all things of humanity by the good pleasure of grace; likewise also the flesh, fitted as an instrument of life for the divine counsels. For in order that he might spit, he used the body as an instrument; in order that he might be buried, likewise with the body;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"ἵνα δὲ πάθῃ ἑκουσίως, καὶ ἵνα τὸν ᾅδην σκυλεύσῃ, τῇ ψυχῇ, ἣν ἔλεγε τιθέναι ὑπὲρ τῶν προβάτων. Καὶ οὔτε ἀνθρώπου λόγοι ἴδιοι, οὔτε αἱ πράξεις· σὰρξ δὲ τοῖς πάθεσιν, ὑποβαλλομένη κατὰ τὸ ἀνθρώπῳ προσῆκον, ἰσχύει κατὰ τῶν παθῶν διὰ τὴν πρὸς τὸν Θεὸν ἕνωσιν. «Ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ,» ὥστε κατάρξαι τῆς ἀπαθείας τοῖς ὁμοίοις. «Ὡμοίωται» γὰρ «κατὰ πάντα τοῖς ἀδελφοῖς ὁ Θεὸς Λόγος, «ἑνωθεὶς ἀνθρωπότητι, καὶ προσκυνεῖται Θεὸς ἐνανθρωπήσας· καὶ συνάφειαν ἡμῖν πρὸς αὐτὸν δίδωσι, μετασχὼν αἵματος καὶ σαρκὸς, καὶ προσκυνεῖται ὁ αὐτὸς, ἑνώσει τῇ πρὸς ἡμᾶς ὡς ἄνθρωπος, φύσει δὲ καὶ οὐσίᾳ ὢν Θεός. Τί δὲ καὶ λέγειν ἐτόλμησας μέρος Θεοῦ τὴν σάρκα τὴν ἐκ σπέρματος Δαβὶδ, τὴν ἐκ Μαρίας τῆς Παρθένου, τὴν οὐ φαντασίᾳ σάρκα, ἀλλ' ἀληθείᾳ, καὶ μετὰ τὴν ἀνάστασιν φανεῖσαν; Νομιζόντων γὰρ τῶν μαθητῶν φάντασμα εἶναι, ὅτι τῶν θυρῶν κεκλεισμένων εἰσῆλθεν, ὑπομνήσθητι αὐτοῦ τῶν λόγων, ἵνα ἀκούσῃς τό· «Ψηλαφήσατέ με, καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ ὁρᾶτε ἔχοντα.» Τοῦ δὲ ἀμεροῦς Θεοῦ πῶς οἷόν τέ ἐστι μέρος νοῆσαι, καὶ ταῦτα σάρκα, τῆς σῆς ἐστι σοφίας ἐξηγήσασθαι. Ἀπολλ. Εἰ σὰρξ, ὡς ἐπιστρατευομένη τῷ νῷ, κεχώρισται τοῦ νοῦ, κατὰ τὸν Ἀπόστολον, ὁ τὴν σάρκα λαβὼν Θεὸς ἀπὸ ταύτης ἔχει τὰς ἐπιστρατευομένας ἐπὶ νοῦν κινήσεις, αὐτῷ δὲ μὴ ὑποταττομένας ὡς ἀνταγωνιστῇ τῷ νῶ. Εἰ δὲ τοῦτο, οὐκ αὐτὸς ὁ πάσχων, καθὸ Θεός. Ὀρθ. Τίνι γὰρ τῶν ἁγίων οὐχ ὑπετάγησαν αἱ ἐπιστρατευόμεναι τῷ νῷ κινήσεις; ἢ πῶς ἅγιοι, εἰ μὴ ὑπέταξαν αὐτάς;","english":"So that he might suffer willingly, and so that he might despoil Hades, by the soul which he said he was laying down for the sheep. And neither are the words his own as a man, nor the deeds; but the flesh, subjected to passions in the way that befits a man, has power over the passions through its union with God. \"For he did not commit sin, nor was guile found in his mouth,\" so as to begin impassibility for those who are like him. For \"the God Logos has been made like his brothers in all things,\" united to humanity, and is worshipped as God made man; and he gives us a connection to himself, having partaken of blood and flesh, and the same one is worshipped, by his union with us as a man, but being God by nature and essence. But why did you dare to say that the flesh from the seed of David, from Mary the Virgin, the flesh not in appearance but in truth, and which appeared even after the resurrection, is a part of God? For when the disciples thought it was a phantom, because he entered while the doors were closed, remember his words, so that you may hear: \"Touch me and see, that a spirit does not have flesh and bones, as you see me having.\" But how it is possible to conceive a part of the indivisible God, and that flesh, is for your wisdom to explain. Apoll.: If the flesh, as being at war with the mind, is separated from the mind, according to the Apostle, then God, having taken flesh, has from it the motions that war against the mind, and which are not subject to him as to an adversary to the mind. But if this is so, he is not himself the one who suffers, insofar as he is God. Orth.: For to which of the saints were the motions that war against the mind not subjected? Or how are they saints, if they did not subject them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Εἰ δὲ τῷ νῷ τῶν ἁγίων ὑπετάγησαν αἱ ἀντιστρατευόμεναι τῷ νῷ κινήσεις, πῶς οὐχὶ τῷ Θεῷ Λόγῳ ὑποταγήσονται, ἑνωθέντι ψυχῇ νοερᾷ μετὰ σαρκὸς, ἵνα κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῇ χωρὶς ἁμαρτίας, καὶ ᾖ αὐτὸς Θεὸς καὶ ἄνθρωπος; Τί δὲ εἶναι θέλει τὸ, Εἰ δὲ τοῦτο, οὐκ αὐτὸς ὁ πάσχων, καθὸ Θεὸς, ἄλλοι νοήσουσιν, οἱ ἐπιγραφόμενοί σε διδάσκαλον.","english":"But if the movements that war against the mind were subjected to the mind of the saints, how will they not be subjected to God the Word, who was united to a rational soul with flesh, so that he might be made like his brothers in all things without sin, and might himself be both God and man? But what does this mean: \"But if this is so, he who suffers is not himself, insofar as he is God\"? Others will understand, those who inscribe you as their teacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}