{"slug":"khazarzar-athanasius-the-great-of-alexandria-dialogi-duo-contra-macedonianos","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-dialogi-duo-contra-macedonianos","title":"Dialogi duo contra Macedonianos","title_source":"Dialogi duo contra Macedonianos","author":"Athanasius the Great of Alexandria","genre":"polemic/apologetic","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":"2026-11-15T17:56:09Z","cost_usd":0.00567},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-dialogi-duo-contra-macedonianos","work_id":"khazarzar-athanasius-the-great-of-alexandria-dialogi-duo-contra-macedonianos","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":45,"english_words":13487,"coptic_letters":0,"source_letters":47507,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-dialogi-duo-contra-macedonianos","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":45,"words":6}],"stats":{"passages":45,"translated":45,"commentary_passages":0,"commentary_units":0,"english_words":13487,"source_letters":47507,"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: polemic/apologetic in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 45 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":45},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ Λόγος ἐν εἴδει διαλέξεως μετὰ Μακεδονιανοῦ Πνευματομάχου.\n\nἈπεστείλαμεν τῇ σῇ συνέσει τὸ παρὸν σύνταγμα ὑπὲρ τοῦ ἀναγνόντα σε δοκιμάσαι καὶ τὰ παρὰ τῶν αἱρετικῶν, τῶν τὰ Μακεδονίου φρονούντων εἰρημένα, καὶ τὰ παρ' ἡμῶν ἀντιτεθέντα. Τὰ μὲν οὖν ὑπ' ἐκείνων τεθέντα, ἐν τῷ σχεδαρίῳ ταῦτά εἰσιν· Εἰ ἔστι Θεὸς τὸ Πνεῦμα τὸ ἅγιον, ἔστι Πατὴρ ἢ Υἱός· εἰ δὲ μὴ, οὐ Θεός. Καὶ ἡμεῖς πρὸς αὐτόν· Ἐδέξω σαυτῷ τό· Εἰ ἔστι Θεὸς τὸ Πνεῦμα, ἔστι Πατὴρ ἢ Υἱὸς, ὡς τοῦ Πατρὸς διὰ τοῦτο ὄντος Θεοῦ, ἐπειδὴ Πατήρ ἐστι, καὶ ὡς τοῦ Υἱοῦ διὰ τοῦτο ὄντος Θεοῦ, ἐπειδὴ ὁ Υἱός ἐστιν. Εἰ οὖν διὰ τοῦτο Θεός ἐστιν ὁ Πατὴρ, ἐπειδὴ Πατὴρ, οὐ Θεὸς ὁ Υἱὸς, ἐπειδὴ οὐ Πατήρ. Καὶ εἰ διὰ τοῦτό ἐστι Θεὸς ὁ Υἱὸς, ἐπειδὴ Υἱὸς, οὐ Θεὸς ὁ Πατὴρ, ἐπειδὴ οὐχ Υἱός· οὐκ ἄρα, ἐὰν ᾖ Θεὸς τὸ Πνεῦμα, πάντως ἐστὶ Πατὴρ, ἢ Υἱός. Τὸ γὰρ «Θεὸς» ὄνομα, φύσεώς ἐστι θεωρουμένης, εἴτουν διαθεούσης τὰ πάντα δηλωτικόν· τὸ δὲ «Πατὴρ» σχετικὸν, καὶ τὸ «Υἱὸς» ὁμοίως. Οὔτε δὲ τὸ τῆς σχέσεως ὄνομα τὴν διαθέουσαν, ἢ τὴν θεωρουμένην τι φύσιν σημαίνει· οὔτε τὸ τῆς τι θεωρουμένης ἢ διαθεούσης φύσεως ὄνομα, τὴν πρὸς Υἱὸν σχέσιν εἰσάγει. Πρὸς τούτοις, προσποιησάμενος Ὀρθοδόξου πρόσωπον, ἑαυτὸν ἠρώτα· Οὐ προσκυνητὸν οὖν; καὶ ἔπειτα πάλιν αὐτὸς ἑαυτῷ· Ἀπολείπεται τῆς τοιαύτης ἀξίας τὸ Πνεῦμα τὸ ἅγιον. Πῶς γὰρ προσκυνητέον τὸ μήτε Πατὴρ, μήτε Υἱός; Ἡμεῖς δὲ πρὸς αὐτόν· Εἰ μὲν διὰ τοῦτο προσκυνεῖς τὸν Πατέρα, ἐπειδὴ Πατήρ ἐστι, καὶ τὸν Υἱὸν, ἐπειδὴ Υἱός ἐστι· προσκυνεῖς καὶ πάντα πα τέρα, καὶ πάντα υἱόν·","english":"OF OUR FATHER AMONG THE SAINTS ATHANASIUS, A Discourse in the Form of a Dialogue with a Macedonian, a Fighter against the Spirit.\n\nWe have sent the present composition to your understanding, so that you, having read it, may judge both the things said by the heretics who hold the opinions of Macedonius and the things set against them by us. The things, then, set down by them in the draft are these: If the Holy Spirit is God, he is either Father or Son; but if not, he is not God. And we say to him: You have assumed for yourself the proposition: If the Spirit is God, he is either Father or Son—as though the Father were God for this reason, because he is Father, and as though the Son were God for this reason, because he is Son. If, then, the Father is God for this reason, because he is Father, then the Son is not God, because he is not Father. And if the Son is God for this reason, because he is Son, then the Father is not God, because he is not Son. Therefore, if the Spirit is God, it does not at all follow that he is Father or Son. For the name \"God\" is indicative of a nature that is contemplated, or rather that pervades all things; but \"Father\" is relative, and \"Son\" likewise. Neither does the name of relation signify the nature that pervades all things or that is contemplated as something; nor does the name of the nature that is contemplated or pervades all things introduce the relation to the Son. Besides these things, having pretended the persona of an Orthodox, he asked himself: Is he not, then, to be worshiped? And then again he himself to himself: The Holy Spirit falls short of such dignity. For how is that to be worshiped which is neither Father nor Son? And we say to him: If you worship the Father for this reason, because he is Father, and the Son, because he is Son, then you also worship every father and every son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"εἰ δὲ οὐ διὰ τοῦτο προσκυνη τὸς ὁ Πατὴρ, ἐπειδὴ Πατὴρ, οὐδὲ διὰ τοῦτο προσκυνητὸς ὁ Υἱὸς, ἐπειδὴ Υἱὸς, ἀλλὰ δι' αὐτὴν τὴν φύσιν· ταύτην ζητητέον. Καὶ εἰ μὲν εὑρεθείη καὶ τὸ Πνεῦμα τῆς αὐτοῦ φύσεως, προσκύνει· εἰ δὲ μὴ εὑρεθείη, χωρίς. Ζητεῖται γὰρ οὐχὶ, εἰ Πατήρ ἐστι τὸ Πνεῦμα, οὐδ' εἰ Υἱός· ἀλλ' εἰ τῆς αὐτῆς φύσεώς ἐστι Πατρὶ καὶ Υἱῷ. Πρὸς τοῦτο πάλιν ἑαυτῷ ἀντιτίθησιν, ὡς παρὰ Ὀρθοδόξου εἰρημένον· Οὐ γέγραπται, ὅτι «Πνεῦμα ὁ Θεός;» Εἶτά φησιν αὐτός· Πνεῦμά ἐστιν ὁ Θεὸς, καὶ οὐχὶ τὸ Πνεῦμα Θεός. Πᾶν γὰρ εἴ τι Θεὸς, τοῦτο καὶ Πνεῦμα· οὐκ εἴ τι Πνεῦμα, τοῦτο δὴ καὶ Θεός. Ἡμεῖς δὲ πρὸς αὐτόν· Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τὴν τῶν Γραφῶν κατεῖχες μνήμην, οὐκ ἂν ἀπεφήνω τοῦτο. Οὐ πᾶν γὰρ εἴ τι Θεὸς, τοῦτο καὶ τὸ Πνεῦμα. Καὶ γὰρ ὁ Μωσῆς θεὸς ἐκλήθη· «Ἰδοὺ γὰρ τίθημί σε θεὸν τοῦ Φαραώ·» ἀλλὰ καὶ Ἀαρὼν τοῦ αὐτοῦ ἀδελφοῦ· «Ἔσῃ γὰρ αὐτῷ, φησὶν, εἰς θεὸν, καὶ Ἀαρὼν ὁ ἀδελφός σου ἔσται σοι εἰς προφήτην.» Καὶ ὁ Υἱὸς ἐν τοῖς Εὐαγγε λίοις λέγει περὶ τῶν ἁγίων· «Εἰ οὖν ἐκείνους εἶπε θεοὺς, πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, καὶ οὐ δύναται ἡ Γραφὴ λυθῆναι·» καὶ, «Θεὸς θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν·» καὶ ἐν ἑτέροις· «Ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών·» καὶ, «Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν, καὶ ἐν μέσῳ δὲ θεοὺς διακρινεῖ·» καὶ, «Θεοὺς οὐ κακολογήσεις,» γέγραπται. Κατὰ γοῦν τὴν σὴν σοφίαν, εἰ πᾶν εἴ τι Θεὸς, τοῦτο καὶ Πνεῦμα, πάντες οἱ προειρημένοι ἄν θρωποι καὶ θεοὶ, Πνεύματά εἰσιν.","english":"But if the Father is not worshiped for this reason, that he is Father, nor is the Son worshiped for this reason, that he is Son, but because of his very nature, this is what must be investigated. And if the Spirit too is found to be of his nature, worship him; but if he is not found to be, then keep apart. For what is sought is not whether the Spirit is Father, nor whether he is Son, but whether he is of the same nature as the Father and the Son. To this he again sets himself in opposition, as though it had been said by an Orthodox: Is it not written, that \"God is Spirit\"? Then he himself says: God is spirit, and the Spirit is not God. For whatever is God, that is also spirit; but not whatever is spirit, that is also God. But we say to him: If you knew the gift of God, and kept the memory of the Scriptures, you would not have pronounced this. For not whatever is God is also the Spirit. For Moses was called god: \"Behold, for I make you a god to Pharaoh\"; but Aaron also of the same brother: \"For you shall be to him,\" it says, \"for a god, and Aaron your brother shall be to you for a prophet.\" And the Son in the Gospels says concerning the saints: \"If then he called them gods, to whom the word of God came, and the Scripture cannot be broken\"; and, \"God, the Lord of gods, has spoken, and has called the earth\"; and elsewhere: \"The God of gods shall be seen in Zion\"; and, \"God stood in the congregation of gods, and in the midst he shall judge gods\"; and, \"You shall not speak evil of gods,\" it is written. According to your wisdom, then, if whatever is God is also spirit, all the aforementioned men and gods are spirits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Εἰ δὲ θεὸς Μωσῆς, καὶ ἕκαστος τῶν προειρημένων, καὶ οὐ Πνεύματα, οὐκ ἄρα πᾶν εἴ τι Θεὸς, τοῦτο καὶ Πνεῦμα· οὐδὲ πᾶν εἴ τι Πνεῦμα, τοῦτο καὶ Θεός. Καὶ γὰρ τὰ δαιμόνια ὑμῶν τῶν αἱρετικῶν πνεύματά εἰσι, καὶ οὐκ εἰσὶ θεοί. Ἔτι πρόσωπον εἰσαγαγὼν Ὀρθοδόξου, Δῶμεν, φησὶν, ὡς οὐ θεολογεῖται τὸ Πνεῦμα, ὅμως κυριολογεῖται· γέγραπται γάρ· «Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν.» Ἔτι φησίν· Εἰπὲ αὐτὸς τὸ ἐπαγόμενον· «Οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία.» Περὶ τοῦ Κυρίου λέγει, φησὶν, ὅτι ὁ Κύριος τὸ Πνεῦμά ἐστιν. Ἡμεῖς δὲ πρὸς αὐτόν· Ἀληθῶς τὸ,\n\n«Φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν,» περὶ ὑμῶν εἴρηται. Τοῦ γὰρ ἐπαγομένου φανερῶς δεικνύντος, ὅτι τὸ Πνεῦμά ἐστιν, οὗ εἴρηται, «Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν,» ἠπάτησας αὐτὸς ἑαυτὸν, ἵνα ἐκ τοῦ στόματός σου ἔλεγχος προέλθῃ, καὶ ἀκούσῃς, ὅτι «Ἐκ τοῦ στόματός σου κρινῶ σε, πονηρὲ δοῦλε.» Τὸ γὰρ ἐπαγόμενόν ἐστιν· «Οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία.» Τὸ δὲ ὂν Πνεῦμα Κυρίου, Κυρίου ἐστὶ Πνεῦμα, ὅπερ εἴρηται Κύριος. Ὡς γὰρ Υἱὸς Κύριος ὢν, Κύριός ἐστιν· οὕτως τὸ Πνεῦμα, Κύριος ὂν, Κύ ριός ἐστιν. Καὶ πάλιν ἑαυτῷ πρόσωπον ποιησάμενος, ἑαυ τὸν ἠρώτα· Οὐδὲ προσκυνητόν ἐστιν; ἔπειτα αὐτὸς ἑαυτῷ· Οὐκ ἔστιν· οὐδὲ γὰρ γέγραπται. Εἶτα πάλιν λαβὼν Ὀρθοδόξου πρόσωπον, λέγει· Εἰ ἀνθρώποις προσεκύνησαν ἄνθρωποι, φέρε εἰπεῖν, ὡς Ναθὰν ὁ προφήτης τῷ Δαβίδ· γέγραπται γάρ· «Εἰσῆλθε κατὰ πρόσωπον τοῦ βασιλέως Ναθὰν ὁ προφήτης, καὶ προσεκύνησεν αὐτὸν ἐπὶ τὴν γῆν·» διὰ τί μὴ καὶ τῷ Πνεύματι προσκυνήσομεν πρὸ πάντων ἀνθρώπων; Καὶ αὐτὸς ἑαυτῷ πάλιν ἐπάγει·","english":"But if Moses is God, and each of those mentioned before, and they are not Spirits, then it does not follow that whatever is God is also Spirit; nor that whatever is Spirit is also God. For the demons of you heretics are spirits, and they are not gods. Further, introducing the person of the Orthodox, he says, Let us grant that the Spirit is not theologized, yet he is called Lord; for it is written: \"Now the Lord is the Spirit.\" Further he says: Say yourself what follows: \"Where the Spirit of the Lord is, there is liberty.\" He says this is spoken concerning the Lord, that the Lord is the Spirit. But we say to him: Truly the,\n\n\"Claiming to be wise, they became fools,\" has been said concerning you. For since what follows plainly shows that it is the Spirit of whom it is said, \"Now the Lord is the Spirit,\" you have deceived yourself, so that from your own mouth the reproof may come forth, and you may hear: \"Out of your own mouth I will judge you, wicked servant.\" For what follows is: \"Where the Spirit of the Lord is, there is liberty.\" But the Spirit that is of the Lord is the Spirit of the Lord, which is called Lord. For just as the Son, being Lord, is Lord, so the Spirit, being Lord, is Lord. And again, making himself a person, he asked himself: Is it not also to be worshiped? Then he himself to himself: It is not; for neither is it written. Then again, taking the person of the Orthodox, he says: If men worshiped men—for instance, as Nathan the prophet did to David; for it is written: \"Nathan the prophet came before the king, and worshiped him to the ground\"—why should we not worship the Spirit before all men? And he himself again adds to himself:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"«Κυρίῳ τῷ Θεῷ σου προσκυνήσεις·» μὴ καὶ τῷ Πνεύματι; Τὸ Πνεῦμα Κύριος οὐκ ἔστιν· ἀλλ' οὔτε Θεός· πῶς οὖν ἔσται προσκυνητὸν, μὴ ὂν ἐν τῷ τῆς προσκυνή σεως ὅρῳ; «Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ.» Δεῖ γὰρ ἀληθῶς τὸν προσαγόμενον Θεῷ, δι' ἑτέρου τῷ ἁγίῳ Πνεύματι προσάγεσθαι. Εἰ προσκυνήσω λοιπὸν τῷ ἁγίῳ Πνεύ ματι, διὰ τίνος ἢ ἐν τίνι προσκυνήσω προσαχθεὶς αὐτῷ; Τί οὖν ὑμεῖς πρὸς ταῦτα; Δικάσεταί σε ἐν ἡμέρᾳ κρίσεως Ναθὰν ὁ προφήτης, ὡς οὐ παρὰ τὸν νόμον πεποιηκὼς καὶ προσκυνήσας τῷ Δαβίδ. Προσήγαγες γὰρ τὸ ῥητὸν, ὡς ὀφείλων καταδικάσαι αὐτὸν παρανομήσαντα. Εἰ γὰρ ἐκεῖνος τῷ Δαβὶδ προσεκύ νησε (γέγραπται δέ· «Κυρίῳ τῷ Θεῷ σου προσκυ νήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις»), παρὰ τὸν νόμον πεποίηκε κατὰ τὴν σὴν κατηγορίαν. Ἡμεῖς δὲ οὐ κατηγοροῦμεν τοῦ προφήτου· μὴ γένοιτο! ἀλλὰ διὰ τοῦτο μάλιστα λέγομεν προσκυνητὸν τὸ ἅγιον Πνεῦμα. Οὐκ ἂν γὰρ τῷ Δαβὶδ προσεκύνησεν ὁ προφήτης, εἰ ψιλὸν ἄνθρωπον ἐγίνωσκεν· ἀλλὰ Χριστὸν Κυρίου διδαχθεὶς αὐτὸν εἶναι, ἐν ἐλαίῳ ἁγίῳ χρισθέντα, προσεκύνει αὐτὸν διὰ τὴν ἐν τῷ ἐλαίῳ τοῦ Πνεύματος ἐνέργειαν Πῶς δὲ, «ὡσεὶ ἀσπίδος κωφῆς καὶ βυούσης τὰ ὦτα αὐτῆς, ἥτις οὐκ εἰσακούσεται φωνῆς ἐπᾴδοντος,» τὸ, «Κυρίῳ τῷ Θεῷ σου προσκυνήσεις,» ἀκούσας, τοῦ ἑξῆς οὐκ ἐπήκουσας, τοῦ, «Καὶ αὐτῷ μόνῳ λατρεύσεις;» Τοῦτο δὲ ποιεῖς, ἵνα μὴ ἀκούσῃς τὸ, «Μόνῳ λατρεύσεις.» Τίνι; τῷ Πατρὶ, ἢ τῷ Υἱῷ; Καὶ πῶς μόνῳ ἐρεῖς; Ἐὰν ᾖς Χριστιανὸς, ὅτι διὰ τὸ ταυτὸν τῆς φύσεως.","english":"You shall worship the Lord your God\"—and not also the Spirit? The Spirit is not Lord, nor yet God. How then shall he be worshipable, not being within the definition of worship? \"For no one can say 'Jesus is Lord' except in the Holy Spirit.\" For it is necessary that the one who is brought to God be truly brought through another, to the Holy Spirit. If, then, I worship the Holy Spirit, through whom or in whom shall I worship, having been brought to him? What then do you say to these things? Nathan the prophet will judge you on the day of judgment, as though he had acted contrary to the law and worshiped David. For you brought forward the saying, as though you ought to condemn him for having broken the law. For if that one worshiped David (and it is written: \"You shall worship the Lord your God, and him only shall you serve\"), he has acted contrary to the law according to your accusation. But we do not accuse the prophet—may it not be! Rather, for this very reason we say especially that the Holy Spirit is worshipable. For the prophet would not have worshiped David if he had known him to be a mere man; but having been taught that he was the Lord's Christ, anointed with holy oil, he worshiped him because of the working of the Spirit in the oil. But how is it that, \"like a deaf asp and one that stops its ears, which will not hear the voice of the charmer,\" having heard \"You shall worship the Lord your God,\" you did not heed what follows, \"And him only shall you serve\"? And this you do, so that you may not hear \"Only shall you serve.\" Whom? The Father, or the Son? And how will you say \"only\"? If you are a Christian, because of the sameness of nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἐὰν δειχθῇ οὖν καὶ τὸ Πνεῦμα τῆς αὐτῆς φύσεως, τὸ, «Κυρίῳ τῷ Θεῷ σου προσ κυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις,» Πατέρα καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα λέγει, διὰ τὸ ταυτὸν τῆς φύσεως. Εἰ δὲ μὴ, ἀναγκασθήσῃ ἐπὶ ἑνὸς προσώπου δεχόμενος, τῷ «Κυρίῳ τῷ Θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις,» ἢ τὸν Υἱὸν παρακού σασθαι, ἢ τὸν Πατέρα παραγράψασθαι. Ἐὰν οὖν δει χθῇ τῆς αὐτῆς εἶναι φύσεως καὶ θεότητος τῷ Υἱῷ καὶ τῷ Πατρὶ, καὶ τὸ Πνεῦμα τὸ ἐξ αὐτοῦ τοῦ Πατρὸς διὰ τοῦ Υἱοῦ ἐκχυθὲν, καὶ προσκυνητὸν καὶ λατρευτὸν ἀποδειχθήσεται. Πειρασόμεθα δὲ σὺν εὐμενείᾳ αὐτοῦ τοῦ Πνεύματος δεῖξαι ταυτὴν τὴν φύσιν ἐκ τῶν θείων λογίων. Καὶ τὸ, «Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι ἁγίῳ,» οὐ κατὰ τῆς τοῦ Πνεύματός ἐστι προσκυνήσεως. Ὡς γὰρ αὐτὸν τὸν Θεὸν Πατέρα ἐν Πνεύματι καὶ ἀλη θείᾳ προσκυνοῦντες, οὐκ ἀποστεροῦμεν τῆς ἀληθείας τὴν προσκύνησιν, ἀλλ' ἴσμεν, ὅτι αὐτός ἐστιν ὁ Υἱὸς ἡ ἀλήθεια, καὶ ἐν Πνεύματι καὶ ἀληθείᾳ προσκυνοῦντες τὸν Θεὸν, προσκυνοῦμεν τὴν ἀλήθειαν· οὕτω δὴ καὶ τὸ Πνεῦμα προσκυνοῦμεν, ὡς τὴν ἀλήθειαν. Εἰ δὲ, ἐπειδὴ ἐν Πνεύματι προσκυνοῦμεν, οὐ προσκυνεῖς τὸ Πνεῦμα, καὶ ἐπειδὴ ἐν ἀληθείᾳ προσκυνοῦμεν, οὐ προσκυνεῖς τὴν ἀλήθειαν, καὶ νομίζεις δὲ ἐλαττοῦσθαι τὴν τοῦ Πνεύματος ἀξίαν, ἐπειδὴ ἐν αὐτῷ τὸν Υἱὸν Κύριον ὁμολογοῦμεν· ἐλαττώσεις ἄρα καὶ τὴν τοῦ Πατρὸς ἀξίαν, ἐπειδὴ «οὐδεὶς ἔρχεται","english":"If, then, the Spirit is also shown to be of the same nature, the words \"You shall worship the Lord your God, and him only shall you serve\" refer to Father and Son and Holy Spirit, because of the sameness of their nature. But if not, you will be compelled, accepting it of one person, either to disobey the Son or to set aside the Father by the words \"You shall worship the Lord your God, and him only shall you serve.\" If, then, it is shown that the Spirit is of the same nature and divinity as the Son and the Father, and that the Spirit, who is poured out from the Father himself through the Son, will also be demonstrated to be worshipful and servable. And we shall attempt, with the good favor of the Spirit himself, to show this nature from the divine oracles. And the words \"For no one can say 'Jesus is Lord' except in the Holy Spirit\" are not against the worship of the Spirit. For just as, when we worship God the Father himself in Spirit and truth, we do not deprive our worship of truth, but we know that the Son himself is the truth, and when we worship God in Spirit and truth, we worship the truth—so indeed we also worship the Spirit as the truth. But if, because we worship in the Spirit, you do not worship the Spirit, and because we worship in truth, you do not worship the truth, and you think that the dignity of the Spirit is diminished because in him we confess the Son as Lord—then you will diminish also the dignity of the Father, since \"no one comes","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"πρὸς τὸν Υἱὸν, ἐὰν μὴ ὁ Πατὴρ ὁ οὐράνιος ἑλκύσῃ αὐτὸν πρὸς αὐτόν.» Τοῦτο γὰρ ἐν τῷ Εὐαγγελίῳ γέ γραπται· καὶ ὁ Ἀπόστολος βοᾷ· «Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ.» Καὶ αὐτὸς ὁ Πατὴρ ἐν τοῖς προφήταις, πρὸς αὐτὸν τὸν Υἱὸν λέγει· «Ἰδοὺ προσήλυτοι διελεύσονταί σοι δι' ἐμοῦ.» Εἰ δὲ καὶ διὰ τοῦ Πατρὸς πρὸς τὸν Υἱὸν καλούμεθα, οὐκ ἐλαττοῦσθαι ἄρα τούτου ἕνεκεν τῆς ἀξίας τὸ Πνεῦμα. Προσαγόμεθα τῷ Πνεύματι. Ἀνά γνωθι τὰς Γραφὰς καὶ μάθε, ὅτι, ὥσπερ διὰ τοῦ Πατρὸς πρὸς τὸν Υἱὸν, καὶ διὰ τοῦ Υἱοῦ πρὸς τὸν Πατέρα. Ἀντιστρέφει γὰρ, καθὼς προαποδέδοται. Ὡς οὖν διὰ τοῦ Πατρὸς πρὸς τὸν Υἱὸν, οὕτως διὰ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ πρὸς τὸ Πνεῦμα. Οὐ γὰρ πρότερον ἐνοικήσαντος τοῖς ἀποστόλοις τοῦ Πατρὸς, ἐγνώσθη ὁ Υἱός· ἀλλὰ πρότερον αὐτῶν γνόντων τὸν Υἱὸν, καὶ μαθητευθέντων, καὶ ἀποσταλέν των δύο δύο, ὡς γέγραπται, καὶ γραφέντων αὐτῶν τῶν ὀνομάτων ἐν τοῖς οὐρανοῖς, καὶ καταξιωθέντων τῆς θείας θεοπτείας ἐν τῇ ὀπτασίᾳ τῆς ἀναστά σεως, τότε δέδοται αὐτοῖς τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τοῦ Θεοῦ, ὁδηγοῦντος αὐτοὺς πρὸς τὴν τοῦ Πνεύμα τος χάριν. Καὶ ὥσπερ λέγοντες Κύριον Ἰησοῦν, ἐκ τῆς ὁδηγίας αὐτοῦ τοῦ Πνεύματος τοῦτο γνόντες εἰρήκαμεν· οὕτως ὁδηγούμενοι παρὰ τοῦ Υἱοῦ εἰς τὴν τοῦ Πνεύματος γνῶσιν, ἐβαπτίσθημεν εἰς Πατέρα, καὶ Υἱὸν καὶ ἅγιον Πνεῦμα· δηλονότι ἀποκαλύψαντος τοῦ Υἱοῦ τὴν εἰς τὸ Πνεῦμα μυσταγωγίαν. Πῶς δὲ οὐ θέλεις προσκυνεῖσθαι τὸ Πνεῦμα τὸ ἅγιον, εἰς ὃ ἐβαπτίσθης; Τί γὰρ ἄρα μεῖζόν ἐστι, προσκύνησις ἢ βάπτισμα;","english":"to the Son, unless the heavenly Father draws him to himself.\" For this is written in the Gospel; and the Apostle cries out: \"God is faithful, by whom you were called into fellowship with his Son.\" And the Father himself in the prophets says to the Son himself: \"Behold, strangers shall pass over to you through me.\" But if we are also called through the Father to the Son, the Spirit is not therefore diminished in honor because of this. We are brought near by the Spirit. Read the Scriptures and learn that, just as through the Father we are brought to the Son, so also through the Son we are brought to the Father. For the relation is reciprocal, as has been set forth above. As, then, through the Father we are brought to the Son, so through the Father and the Son we are brought to the Spirit. For the Son was not known before the Father dwelt in the apostles; but first, when they had known the Son and been made disciples and been sent out two by two, as it is written, and when their very names had been written in the heavens, and they had been deemed worthy of the divine vision in the sight of the resurrection, then the Holy Spirit was given to them from God, guiding them to the grace of the Spirit. And just as when we say \"Jesus is Lord,\" we have said this knowing it from the guidance of the Spirit himself, so, being guided by the Son into the knowledge of the Spirit, we were baptized into Father, Son, and Holy Spirit—clearly because the Son revealed the initiation into the Spirit. How, then, do you not wish the Holy Spirit to be worshiped, into whom you were baptized? For which, then, is greater, worship or baptism?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Πῶς δὲ οὐχ ὁμολογούμενόν ἐστιν, ὅτι τῆς προσκυνήσεως τὸ βάπτισμα μεῖζον, ὅπου γε καὶ κατηχούμενοι προσκυνοῦσι Πατέρα καὶ Υἱὸν, οὐκ ἔχουσι δὲ τελειότητα, ἐὰν μὴ βαπτισθῶσιν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος; Εἰ δὲ μή εἰσι τέλειοι Χριστια νοὶ οἱ κατηχούμενοι πρὶν ἢ βαπτισθῶσι, βαπτισθέντες δὲ τελειοῦνται· τὸ βάπτισμα ἄρα μεῖζόν ἐστι τῆς προσκυνήσεως, ὃ τὴν τελειότητα παρέχει. Καὶ τοῦτό ἐστιν «ἡ λογικὴ καὶ ζῶσα λατρεία ἡμῶν,» ἣν ὁ Ἀπόστολος λέγει· «Παραστήσατε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογι κὴν λατρείαν ὑμῶν.» Παρεστήσαμεν δὲ τὰ αὐτὰ λογικὴν λατρείαν, συνταφέντες τῷ Χριστῷ ἐν τῷ βαπτίσματι. Τὸ ἄρα, «Κυρίῳ τῷ Θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις,» τὴν τοῦ βαπτίσματος εἰσάγει διδασκαλίαν. Πρὸς τούτοις ἑαυτῷ ἐπήγαγεν, ὡς ἡμῶν εἰρηκότων· Εἰ μήτε Κύριός ἐστι, μήτε Θεὸς, μήτε προσκυνητὸς, πῶς συναριθμεῖται τῇ Τριάδι, Καὶ τότε τὸ ἑαυτοῦ τίθησι· Τῷ ὀνόματι συναριθμεῖται, φησὶ, τῷ τοῦ Πνεύματος, μὴ τῷ τοῦ Πατρὸς, ἢ Θεοῦ, ἢ Υἱοῦ συναριθμεῖται ὀνόματι. Οὕτως κάλει, μήτε πλεῖον οὗ ἔχει· ἀρκεῖ ται γὰρ τῷ οἰκείῳ ἀξιώματι. Κἄν τε γὰρ θέλῃς πλεῖον οὗ ἔχει προσθεῖναι, οὐκ ἐφίεται· οὐ γὰρ ἐξ ὧν σὺ δοξάζεις προσλαμβάνεται τῷ ὅρῳ τοῦ πρὸ πάσης κτίσεως τιμήσαντος. Ἡμεῖς δὲ πρὸς αὐτόν· Συναρίθμησον καὶ πάντας ἀγγέλους τῷ Πατρὶ καὶ τῷ Υἱῷ, ἀκούσας παρ' αὐτοῦ τοῦ Θεοῦ· «Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες.» Καὶ τὸ Πνεῦμα τὸ ἅγιον καὶ ἀγαθὸν οὐ καταξιοῖς τῆς τοῦ ὀνόματος συναριθμήσεως·","english":"How is it not acknowledged that baptism is greater than worship, since even catechumens worship the Father and the Son, yet they do not have perfection unless they are baptized into the name of the Father, and of the Son, and of the Holy Spirit? But if catechumens are not perfect Christians before they are baptized, and are made perfect when baptized, then baptism is greater than worship, since it provides perfection. And this is \"our reasonable and living service,\" which the Apostle speaks of: \"Present your bodies as a living sacrifice, holy, acceptable to God, your reasonable service.\" And we have presented them as a reasonable service, having been buried with Christ in baptism. Therefore, \"You shall worship the Lord your God, and him only shall you serve,\" introduces the teaching of baptism. In addition to these things, he brought against himself, as though we had said: If he is neither Lord, nor God, nor worthy of worship, how is he numbered with the Trinity? And then he states his own position: He is numbered with the name, he says, of the Spirit, not with the name of the Father, or God, or Son. Call him thus, neither more than he has; for he is content with his own dignity. For even if you wish to add more than he has, he does not desire it; for he is not received into the definition of the one who honored him before all creation by the things which you glorify. But we say to him: Number also all the angels with the Father and the Son, having heard from God himself: \"I said: You are gods, and all sons of the Most High.\" And the Holy and good Spirit you do not deem worthy of being numbered with the name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"τοὺς δὲ ἀνθρώπους ἀναγκασθήσῃ, ἐξ ὧν δέδωκας, συναριθμῆσαι τῷ Θεῷ; Ἡμεῖς δὲ οὐ τῷ ὀνόματι συναριθμοῦμεν (οὐδὲν γὰρ τοῦτο μέγα), ἀλλ' αὐτῇ τῇ φύσει, ὡς ὕστερον ἀποδεί ξομεν, πρότερον ἐλέγξαντες τὴν ἐν τῷ σχεδαρίῳ σου ματαίαν ἀδολεσχίαν. Ἀληθῶς δὲ, καθὼς καὶ ἄκων ὡμολόγησας, κἂν θέλῃς αὐτῷ τι προσθεῖναι, λέγω δὴ τῷ ἁγίῳ Πνεύματι, οὐκ ἐφίεται· κἂν θελήσῃς ὑφελεῖν, σεαυτὸν ἀδικεῖς· ἀρκεῖται γὰρ τῷ οἰκείῳ ἀξιώματι, εἴπερ ἔστιν ἐπὶ Πνεύματος ἀξίωμα λέγειν. Τοῦτο δὲ καὶ ἐπὶ τοῦ Πατρὸς καὶ ἐπὶ τοῦ Υἱοῦ. Οὔτε γὰρ προσθεῖναί τι δύνῃ τῷ Πατρὶ καὶ τῷ Υἱῷ, οὔτε ὑφελεῖν τι, κἂν θέλῃς ὑφελεῖν· σεαυτὸν γὰρ ἀδικεῖς· ἐπεὶ πάντα τέλεια ἐπὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, καὶ οὐδὲν ἀτελὲς, ἵνα καὶ προσλάβηται ἔξωθεν. Ὅρῳ γὰρ τοῦ πρὸ πάσης κτίσεως τετίμηται, ὡς αὐτὸς γέγραφας, διὰ τούτου παραστῆσαι\n\nθέλων μὴ εἶναι αὐτὸ αὐτοῦ Πνεῦμα τῇ ἀληθείᾳ, ἀλλὰ τῇ χάριτι, καθάπερ καὶ τὰ ἄλλα πάντα λειτουργικὰ, καὶ οὐ φύσει εἰσὶν αὐτοῦ πνεύματα. Πρὸς τούτοις πάλιν ἑαυτῷ ἐπήγαγεν, ὡς παρ' ἡμῶν αὐτῷ εἰρημένον· Οὐκ ἔστιν οὖν ὁμότιμον τῷ Πατρὶ καὶ τῷ Υἱῷ τὸ Πνεῦμα τὸ ἅγιον; Καὶ πάλιν ἑαυτῷ ἀποφαίνεται· Οὐκ ἔστιν· ἐπειδὴ οὐδὲ γέγραπται. Περὶ μὲν γὰρ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ γέγραπται· «Ἵνα τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα.» Μὴ εἶπε, καὶ τὸ Πνεῦμα. Πρὸς ταῦτα ἡμεῖς πρὸς αὐτόν· Μακάρια τὰ ὦτα τὰ μὴ ἀκούσαντα ὑμῶν, καὶ ψυχαὶ αἱ φυλαχθεῖσαι ἄτρωτοι ἀπὸ τῶν ὑμετέρων λόγων. Καὶ πῶς, οὐ λογιζόμενος ὁμότιμον εἶναι τὸ Πνεῦμα τῷ Πατρὶ καὶ τῷ Υἱῷ, ὁμοτίμως εἰς αὐτὸ βαπτίζῃ;","english":"But you will be compelled, from what you have granted, to number men together with God. Yet we do not number it together by name (for this is nothing great), but by its very nature, as we shall demonstrate later, having first refuted the vain babbling in your pamphlet. Truly, as you have confessed even unwillingly, even if you wish to add something to it—I mean to the Holy Spirit—it does not desire it; and even if you wish to take something away, you wrong yourself; for it is content with its own dignity, if indeed one may speak of a dignity of the Spirit. And this holds also for the Father and for the Son. For neither can you add anything to the Father and the Son, nor take anything away, even if you wish to take away; for you wrong yourself; since all things are perfect in the Father, and the Son, and the Holy Spirit, and nothing is incomplete, so that it might receive anything from outside. For it has been honored by the boundary set before all creation, as you yourself have written, wishing by this to show that it is not its own Spirit in truth, but by grace, just as all the other ministering spirits are not His by nature. In addition to these things he again brought forward against himself, as though it had been said by us to him: Is the Holy Spirit, then, not of equal honor with the Father and the Son? And again he declares against himself: It is not; since it is not even written. For concerning the Father and the Son it is written: \"That they may honor the Son, just as they honor the Father.\" He did not say, \"and the Spirit.\" To these things we say to him: Blessed are the ears that have not heard you, and souls that have been kept unwounded by your words. And how is it that you, not reckoning the Spirit to be of equal honor with the Father and the Son, are baptized into it as of equal honor?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἢ οὐ δοκεῖ σοι τιμᾶσθαι τὸν Πατέρα καὶ τὸν Υἱὸν τῇ τοῦ βαπτίσματος ὁμολογίᾳ; Καὶ εἰ μὴ τοῦτό ἐστιν ἡ τιμὴ, τί καὶ βαπτιζόμεθα; Τί καὶ κινδυνεύομεν πᾶσαν ὥραν ἐπὶ τῷ φυλάξαι τὸ βάπτισμα ἄσπιλον, ἀγωνιζόμενοι πρὸς τὰς μεθόδους τοῦ διαβόλου; Πῶς δὲ οὐ δοκεῖ σοι πάσης θυσίας ἀνωτέρα εἶναι ἡ τῶν σωμάτων ἡμῶν παράστασις, τοῦ Ἀπο στόλου λέγοντος· «Ὅπως παραστήσητε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ·» Πᾶσα δὲ θυσία εἰς τιμὴν Θεοῦ γίνεται. Ταύτην δὲ Πατρὶ, καὶ Υἱῷ, καὶ ἁγίῳ Πνεύματι προσηγάγομεν κἀν τῷ βαπτίσματι, οὐκ ἐν διαφόρῳ τόπῳ, οὐδὲ ἐν ἄλλῳ τρόπῳ τιμήσαντες Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα. Καὶ ἔτι ἑαυτὸν ἐρωτᾷ, ὡς παρ' ἡμῶν ἐπερωτώμενος· Τί οὖν; λέγεις τὸ Πνεῦμα κτίσμα; Οὐκοῦν ἔσται τῶν κτισμάτων ἕν. Εἶτα αὐτὸς ἑαυτῷ· Εἰ γέ γραπται, λέγω· εἰ δὲ οὐ γέγραπται, οὐ λέγω. Καὶ πάλιν ἑαυτῷ ἀνθυποφέρει, ὡς παρ' ἡμῶν ἐπενεχθὲν αὐτῷ, καί φησι· Γέγραπται, ὅτι «Ἐν αὐτῷ ἐκτίσθη τὰ πάντα.» Καὶ αὐτὸς ἑαυτῷ· Ἀλλ' οὐ κοινοποιεῖται τοῖς, πᾶσι μοναδικὸν ὂν τὸ ἅγιον Πνεῦμα. Οὐ γὰρ ἡ κοινότης τῶν λέξεων κοινοποιεῖται τὰς φύσεις· ἐπεὶ ἄρα ὁμοτιμία ἐν τοῖς κτίσμασιν. Ἡμεῖς δὲ πάλιν πρὸς ταῦτα· Εἰ φόβον Θεοῦ εἶχεν ἡ καρδία σου, οὐ γέγραφε πονηρίαν, ἀλλ' ἐξ εὐθείας ἔλεγες, ὃ ἐφρόνεις. Φοβῇ δὲ εἰπεῖν, οὐ τὸν Θεὸν φοβούμενος, ἀλλὰ τὸν ὄχλον, ὡς οἱ Φαρισαῖοι τὸ βάπτισμα Ἰωάννου φοβη θέντες εἰπεῖν, πόθεν ἦν. Καὶ φοβούμενος οὐ σιωπᾷς, ἀλλὰ βοᾷς· βοᾷς δὲ τοῖς εἰδόσι, τί ἐστιν, «ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν.» Καὶ γὰρ διελογίσαντο οἱ Φαρισαῖοι· «Ἐὰν εἴπωμεν, Ἐξ οὐρανοῦ, ἐρεῖ·","english":"Or does it not seem to you that the Father and the Son are honored by the confession of baptism? And if this is not honor, why are we baptized? Why do we risk danger every hour to keep our baptism undefiled, struggling against the methods of the devil? And how does it not seem to you that the presentation of our bodies is higher than every sacrifice, since the Apostle says: \"That you present your bodies as a living sacrifice, holy, acceptable to God\"? And every sacrifice is made for the honor of God. And this we have offered to the Father, and the Son, and the Holy Spirit, even in baptism, not honoring the Father, and the Son, and the Holy Spirit in a different place, nor in another manner. And still he questions himself, as if being questioned by us: What then? Do you say the Spirit is a creature? Therefore it will be one of the creatures. Then he himself to himself: If it is written, I say; but if it is not written, I do not say. And again he brings a counter-argument against himself, as if brought against him by us, and says: It is written, that \"In him all things were created.\" And he himself to himself: But the Holy Spirit, being singular, is not made common with all things. For the commonness of words does not make natures common; since then there would be equality of honor among creatures. And we again to these things: If your heart had the fear of God, you would not have written wickedness, but you would have spoken from uprightness what you thought. But you fear to say it, not fearing God, but the crowd, as the Pharisees feared to say of John's baptism, whence it was. And fearing, you do not keep silent, but you cry out; and you cry out to those who know what it is, \"the poison of asps is under their lips.\" For the Pharisees reasoned: \"If we say, From heaven, he will say,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Διὰ τίοὖν οὐκ ἐπιστεύσατε αὐτῷ; καὶ ἐὰν εἴπωμεν, Ἐξ ἀν θρώπων, φοβούμεθα τὸν ὄχλον.» Τοῦτο καὶ αὐτὸς δια λογίζῃ· Ἐὰν εἴπωμεν, Οὐκ ἔστι κτίσμα, ἐροῦσι· Διὰ τί οὖν οὐ προσκυνεῖς αὐτῷ; Ἐὰν εἴπω, Κτίσμα, φοβοῦμαι καὶ τὸν ὄχλον. Ὁ γὰρ λαὸς ἅπας λιθοβο λήσει ἡμᾶς, ἀποταξάμενος τῇ κτίσει, καὶ συνταξάμενος Πατρὶ, καὶ Υἱῷ, καὶ ἁγίῳ Πνεύματι. Τί οὖν ποιεῖς; Κτίσμα λέγων κρύπτεις τὸν δόλον, καὶ αὐτὸ κατασκευάζεις εἰρηκώς· Ἀλλ' οὐ κοινοποιεῖται τοῖς πᾶσι, μοναδικὸν ὃν, τὸ ἅγιον Πνεῦμα. Οὐ γὰρ ἡ κοινότης τῶν λέξεων κοινοποιεῖται τὰς φύσεις. Ἐπεὶ ἄρα ἔσται ὁμοτιμία ἐν τοῖς κτίσμασιν· ὅ ἐστι· Κτίσμα μέν ἐστιν, οὐκ ἔστι δὲ ὁμότιμον τοῖς κτίσμασιν. Ὡς εἰ ἔλεγέ τις· Ὁ ἥλιος μοναδικόν ἐστιν ἄστρον, καὶ οὐκ ἔστιν ὁμότιμον τοῖς ἀστράσι. Πᾶν ἄστρον ἐστὶν ἡμεροφανὲς, κἂν μὴ κοινοποιῆται τοῖς ἄλλοις ἄστροις. Καὶ τί ἐστιν ἀσεβέστερον τοῦ εἰπεῖν κτίσμα τὸ Πνεῦ μα τὸ ἅγιον, λέγοντος τοῦ Υἱοῦ, ὅτι «Οὐκ ἐστὲ ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς τὸ λαλοῦν ἐν ὑμῖν.» Αὐτοῦ λέγοντος τὸ Πνεῦμα τοῦ Πατρὸς εἶναι, σὺ πῶς κτίσμα αὐτὸ λέγεις; Πῶς δὲ οὐκ ἀκούεις τοῦ Πατρὸς λέγοντος· «Ἐν ταῖς ἐσχά ταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶ σαν σάρκα·» καὶ ἔτι· «Ἰδοὺ ὁ Παῖς μου ὁ ἐκλεκτὸς, εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ Πνεῦμά μου ἐπ' αὐτόν;» Καὶ πρὸς τούτοις ὁ Πέτρος λέγει· «Ὑμεῖς ἐπίστασθε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας·","english":"Why then did you not believe him? And if we say, From men, we fear the crowd. This is also what you reason: If we say, He is not a creature, they will say, Why then do you not worship him? If I say, A creature, I fear the crowd as well. For all the people will stone us, having renounced the creature and aligned themselves with Father, Son, and Holy Spirit. What then do you do? Calling him a creature, you conceal the deceit, and you contrive this very thing by saying: But the Holy Spirit, being unique, is not made common with all. For the commonness of words does not make natures common. Since then there would be equality of honor among creatures—that is: He is a creature, but he is not equal in honor to the creatures. As if someone were to say: The sun is a unique star, and is not equal in honor to the stars. Every star is visible by day, even if it is not made common with the other stars. And what is more impious than to call the Holy Spirit a creature, when the Son says, \"It is not you who speak, but the Spirit of the Father who speaks in you\"? When he himself says that he is the Spirit of the Father, how do you call him a creature? And how do you not hear the Father saying, \"In the last days I will pour out from my Spirit upon all flesh,\" and again, \"Behold my chosen Servant, in whom my soul has taken delight; I will place my Spirit upon him\"? And in addition to these things, Peter says, \"You know the word that came to pass throughout all Judea—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ἀρξάμενον γὰρ ἀπὸ Γαλιλαίας μετὰ τὸ βάπτισμα, ὃ ἐκήρυξεν Ἰωάννης, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει.» Ἆρα τῷ ἑαυτοῦ κτίσματι χρίεται ὁ Υἱός; Καὶ πῶς οὐκ ἀνόητον εἰπεῖν τοῦτο; Καὶ αὐτὸς δὲ ὁ Υἱὸς λέγει· «Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ ἕνεκεν\n\nἔχρισέ με. Εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με.» Καὶ ὁ Πέτρος δὲ ἐν ταῖς Πράξεσι τῶν ἀποστόλων λέγει οὕτως· «Τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθεὶς, τὴν δὲ ἐπαγγελίαν τοῦ ἁγίου Πνεύματος λαβὼν παρὰ τοῦ Πατρὸς, ἐξέχεε τοῦτο, ὃ ὑμεῖς βλέπετε καὶ ἀκούετε.» Ἆρα ὃ αὐτὸς ἔκτισε, λαμβάνει παρὰ τοῦ Πατρός; καὶ οὐκ ἔσχεν ἐξουσίαν τοῦ ἑαυτοῦ κτίσματος; Ἀλλ' ἐρεῖς· Μεῖζον οὖν ἐστι τὸ Πνεῦμα τὸ ἅγιον τοῦ Υἱοῦ; Ἀποκρινόμεθά σοι τοίνυν· Μὴ γένοιτο! Οὐδεὶς ἡμῶν τοῦτο λέγει. Ἀλλ' ἔδει αὐτὸν, δούλου μορφὴν λαβόντα, χρίεσθαι, οὐκ ἔτι ἐλαίῳ τῷ κατὰ τὸ παλαιὸν κατασκευαζομένῳ προστάγματι Θεοῦ, ἀλλ' ἐλαίῳ ἀγαλ λιάσεως παρὰ τοὺς μετόχους. «Διὰ, γὰρ, τοῦτο, φησὶν ὁ Δαβὶδ, ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.»– «Διὰ τοῦτο,» ποῖον; ὅτι, Θεὸς ὢν καὶ Υἱὸς, μορφὴν δούλου ἔλαβεν. Ἐπειδὴ δὲ προεπηγγειλάμεθα δεικνύναι τὸ Πνεῦμα τὸ ἅγιον τῆς αὐτῆς φύσεως ὂν Πατρὶ καὶ Υἱῷ, ἀκολούθως διάλογον ἐκ δύο προσώπων ἐνστησάμενοι, τοῦτο δεῖξαι σπουδάσωμεν, σὺν εὐμενείᾳ αὐτοῦ τοῦ Πνεύματος. Συντυχόντες τινὶ τῶν τὰ αὐτὰ τῷ γράψαντι τὸ σχεδάριον φρονούντων, ἔφημεν οὕτως· Μόνος ἔχειν τὴν ἀθανασίαν εἴρηται ὁ Θεὸς παρὰ τῷ Ἀποστόλῳ· «Ὁ μόνος γὰρ, φησὶν, ἔχει ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον.» Μακεδ. Ναί. Ὀρθ.","english":"For it began from Galilee after the baptism which John preached, Jesus from Nazareth, how God anointed him with the Holy Spirit and power. Is the Son then anointed with his own creature? And how is it not foolish to say this? And the Son himself also says: The Spirit of the Lord is upon me, because he has anointed me. He has sent me to proclaim good news to the poor. And Peter also in the Acts of the apostles says thus: Having therefore been exalted by the right hand of God, and having received the promise of the Holy Spirit from the Father, he poured out this which you see and hear. Does he then receive from the Father what he himself created? And did he not have authority over his own creature? But you will say: Is the Holy Spirit then greater than the Son? We answer you therefore: May it not be! None of us says this. But it was necessary that he, having taken the form of a servant, be anointed, no longer with the oil prepared according to the ancient command of God, but with the oil of gladness beyond his fellows. For therefore, says David, God, your God, has anointed you with the oil of gladness beyond your fellows. Therefore—for what reason? Because, being God and Son, he took the form of a servant. And since we have promised beforehand to show that the Holy Spirit is of the same nature as the Father and the Son, let us accordingly, having set up a dialogue between two persons, strive to show this, with the goodwill of the Spirit himself. Having met with one of those who hold the same opinions as the one who wrote the sketch, we said thus: God alone is said by the Apostle to have immortality: For he alone, he says, has immortality, dwelling in unapproachable light. Macedonian. Yes. Orth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ἔχουσι δὲ καὶ οἱ ἄγγελοι, καὶ ἀρχαὶ, καὶ ἐξουσίαι, θρόνοι καὶ κυριότητες; Μακεδ. Ναί. Ὀρθ. Πῶς οὖν μόνος ὁ Θεὸς ἔχει τὴν ἀθανασίαν; Μακεδ. Ὅτι ὁ Θεὸς αὐτός ἐστιν ἡ ἀθανασία· οἱ δὲ ἄγγελοι μετοχῇ εἰσιν ἀθανασίας ἀθάνατοι, καὶ οἱ ἀρχάγγελοι, καὶ πάντα τὰ ἐπουρά νια. Ὀρθ. Καὶ ὁ Υἱὸς τοῦ Θεοῦ ἔχει ἀθανασίαν, ἢ οὔ; Μακεδ. Καὶ πάνυ. Ὀρθ. Οὕτως ὡς ὁ Πατὴρ, ἢ ὡς τὰ ἐπουράνια; Μακεδ. Ὡς ὁ Πατήρ. Ὀρθ. Πῶς οὖν μόνος ὁ Πατὴρ ἔχει τὴν ἀθανασίαν; Μακεδ. Ὅτι ἀπαράλλακτός ἐστι κατ' οὐσίαν ὁ Υἱὸς τῷ Πατρί. Ὀρθ. Μόνος οὖν Θεὸς ὁ Υἱὸς, ὡς καὶ ὁ Πατὴρ, λέγεται διὰ τὸ ἀπαράλλακτον τῆς οὐσίας; Μακεδ. Οὕτως ἔχειν τὴν ἀθανασίαν τὸν Υἱὸν ὁμοίως τῷ Πατρὶ λέγω. Ὀρθ. Ἔχει τε καὶ τὸ Πνεῦμα τὸ ἅγιον καὶ τὴν ἀθανασίαν; Μακεδ. Ἔχει. Ὀρθ. Οὕτως ἔχει ὡς ὁ Πατὴρ καὶ ὁ Υἱὸς, ἢ ὡς ἄγγελοι, καὶ ἀρχαὶ, καὶ ἐξουσίαι, μετοχῇ καὶ χάριτι; Μακεδ. Ὡς ὁ Πατὴρ, καὶ ὁ Υἱός. Ὀρθ. Τῆς αὐτῆς ἄρα φύσεώς ἐστι Πατρὶ καὶ Υἱῷ τὸ ἅγιον Πνεῦμα; Μακεδ. Μὴ γένοιτο! Ὀρθ. Οὐκ ἔτι οὖν μόνος ὁ Θεὸς ἔχει τὴν ἀθανασίαν. Εὑρέθη γὰρ καὶ ἄλλη φύσις οὕτως αὐτὴν ἔχουσα, ὡς αὐτὸς ὁ Θεός. Μακεδ. Πάλιν οὖν τὰ τρία ἓν λέγω. Ὀρθ. Ταῖς ὑποστάσεσιν οὐχ ἓν, ἀλλὰ τρία. Μακεδ. Πῶς οὖν λέγω μίαν φύσιν; Ὀρθ. Ὅτι ὁμοίως ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα, τὴν τοῦ Πατρὸς ἀθανασίαν ἔχει. Καὶ ὥσπερ Παῦλος, καὶ Πέτρος, καὶ Τιμόθεος, φύσεως μιᾶς εἰσι, καὶ τρεῖς ὑποστάσεις· οὕτως Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, τρεῖς ὑποστάσεις λέγω, καὶ μίαν φύσιν. Μακεδ. Ἀλλὰ τῶν ἀνθρώπων προϋπάρχουσιν ἄλλοι ἄνθρωποι·","english":"Do the angels also have it, and principalities, and powers, thrones and dominions? Maced. Yes. Orth. How then does God alone have immortality? Maced. Because God himself is immortality; but the angels are immortal by participation in immortality, and the archangels, and all the heavenly beings. Orth. And does the Son of God have immortality, or not? Maced. Certainly. Orth. In the same way as the Father, or as the heavenly beings? Maced. As the Father. Orth. How then does the Father alone have immortality? Maced. Because the Son is unalterable in essence with respect to the Father. Orth. Is the Son then said to be God alone, as also the Father, because of the unalterableness of his essence? Maced. I say that the Son has immortality in this way, in like manner to the Father. Orth. Does the Holy Spirit also have immortality? Maced. He has. Orth. Does he have it in the same way as the Father and the Son, or as the angels, and principalities, and powers, by participation and grace? Maced. As the Father and the Son. Orth. Then the Holy Spirit is of the same nature as the Father and the Son? Maced. God forbid! Orth. Then God alone no longer has immortality. For another nature has been found that has it in the same way as God himself. Maced. Then again I say the three are one. Orth. Not one in hypostases, but three. Maced. How then do I say one nature? Orth. Because the Father, the Son, and the Spirit have the immortality of the Father in like manner. And just as Paul, Peter, and Timothy are of one nature and three hypostases, so I say that the Father, the Son, and the Holy Spirit are three hypostases and one nature. Maced. But other men existed before men;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ἄρα καὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος προϋπάρχει ἄλλη φύσις. Ὀρθ. Μὴ γένοιτο! Μακεδ. Πῶς οὖν λέγεις· Οὕτως, ὡς ἐπὶ ἀνθρώπων; Ὀρθ. Τῶν μὲν ἀνθρώπων, Παύλου, καὶ Πέτρου, καὶ Τιμοθέου, προϋπάρχουσιν ἄνθρωποι, καὶ τῶν πρὸ αὐτῶν ἄλλοι· τοῦ δὲ Ἀδὰμ οὐ προϋπάρχει ἄλλος, ἀλλ' αὐτὸς ὁ Θεός. Πατρὸς δὲ καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος οὐδὲν προϋπάρχει· ἀλλ' ἐκ τοῦ Πατρὸς ὁ Υἱὸς γεγέννηται, καὶ τὸ Πνεῦμα ἐκπορεύεται. Μακεδ. Οὐκ ἔστιν οὖν τοῦ Υἱοῦ τὸ Πνεῦμα; Ὀρθ. Πάντα μὲν τὰ τοῦ Πατρὸς, εἰσὶ καὶ τοῦ Υἱοῦ. Καὶ γὰρ ὁ Ἀπόστολος λέγει καὶ τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ εἶναι τὸ Πνεῦμα, οὕτως λέγων· «Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιο σύνην. Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείροντος Χριστὸν Ἰησοῦν ἐκ τῶν νεκρῶν οἰκεῖ ἐν ὑμῖν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν.» Καὶ αὐτὸς δὲ ὁ Υἱὸς εἶπε, τοῦ Πατρὸς αὐτοῦ εἶναι τὸ Πνεῦμα. Μακεδ. Πῶς;","english":"Does another nature, then, exist before the Father, the Son, and the Holy Spirit? Orth. God forbid! Maced. How then do you say it is, as in the case of men? Orth. In the case of men—Paul, Peter, and Timothy—there are men who exist before them, and others before those; but before Adam there is no other, but God himself. But before the Father, the Son, and the Holy Spirit there is nothing; rather, the Son is begotten of the Father, and the Spirit proceeds. Maced. Is the Spirit, then, not the Son's? Orth. All things that are the Father's are also the Son's. For indeed the Apostle says that the Spirit is both the Father's and the Son's, speaking thus: \"But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he is not his. If Christ is in you, the body indeed is dead because of sin, but the spirit is life because of righteousness. If the Spirit of him who raised Jesus Christ from the dead dwells in you, he will also give life to your mortal bodies through his Spirit who dwells in you.\" And the Son himself also said that the Spirit is his Father's. Maced. How?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ὀρθ. «Οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς τὸ λαλοῦν ἐν ὑμῖν.» Καὶ αὐτὸς δὲ ὁ Πατὴρ ἑαυτοῦ λέγει τὸ Πνεῦμα διὰ τοῦ προφήτου λέγοντος· «Ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ Πνεύμα τός μου ἐπὶ πᾶσαν σάρκα.» Μακεδ. Ὁ Υἱός ἐστιν ὁ λέγων. Ὀρθ. Ἀνάγνωθι τὸν Ἀπόστολον, ἵνα ἀκούσῃςαὐτοῦ. Λέγει γὰρ οὕτως, γράφων τῷ ἑαυτοῦ μαθητῇ· «Ὅτε δὲ ἐπεφάνη ἡ χάρις τοῦ Σωτῆρος ἡμῶν Θεοῦ, οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως, διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν.» Μακεδ. Ἡμεῖς οὐ δυνάμεθα εἰπεῖν μίαν φύσιν Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ὀρθ. Ὁμολογεῖς καὶ αὐτὸς τὸν Πατέρα εἶναι ἅγιον, περὶ οὗ εἴρηται· «Ἅγιος ὁ ἐν ἁγίοις ἀναπαυόμενος.» Μακεδ. Ναί. Ὀρθ. Οὕτως λέγεις ἁγίους τοὺς ἀγγέλους, ὡς τὸν Πατέρα; Μακεδ. Οἱ ἄγγελοι μετοχῇ ἁγιασμοῦ εἰσιν ἅγιοι· ὁ δὲ Πατὴρ φύσει ἐστὶν ἅγιος. Ὀρθ. Οὕτως, ὡς οἱ ἄγγελοι μετοχῇ εἰσιν ἅγιοι, ἅγιος ὁ Υἱὸς, ἢ ὡς ὁ Πατήρ; Μακεδ. Ὡς ὁ Πατήρ· κατὰ πάντα γὰρ αὐτὸν ὅμοιον λέγω. Ὀρθ. Τὸ Πνεῦμα τὸ ἅγιον οὕτως λέγεις ἅγιον, ὡς τοὺς ἀγγέλους, ἢ ὡς τὸν Πατέρα καὶ τὸν Υἱόν; Μακεδ. Ὡς τὸν Πατέρα καὶ τὸν Υἱόν. Ὀρθ. Τῆς αὐτῆς ἄρα φύσεώς ἐστι Πατρὶ καὶ Υἱῷ; Μακεδ. Καὶ εἰ ἀληθῶς, ὡς λέγετε, μία φύσις ἐστί· καθέζεται δὲ ὁ Υἱὸς ἐκ δεξιῶν τοῦ Πατρός· ποῦ καθέζεται τὸ Πνεῦμα; Ὀρθ. Σὺν αὐτῷ τῷ Χριστῷ. Εἰ γὰρ ἡμεῖς, ὡς λέγει Παῦλος, συγκαθεζόμεθα, δῆλον ὅτι καὶ τὸ Πνεῦμα· διὰ γὰρ αὐτὸ καὶ ἡμεῖς. Μακεδ.","english":"Orth. “For it is not you who speak, but the Spirit of your Father who speaks in you.” And the Father himself also says that the Spirit is his own, through the prophet saying: “In the last days I will pour out from my Spirit upon all flesh.” Maced. It is the Son who says this. Orth. Read the Apostle, so that you may hear him. For he says thus, writing to his own disciple: “But when the grace of God our Savior appeared, not by works of righteousness which we ourselves did, but according to his own mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit, which he poured out upon us richly through Jesus Christ our Lord and Savior.” Maced. We cannot say that there is one nature of the Father, and of the Son, and of the Holy Spirit. Orth. Do you yourself also confess that the Father is holy, of whom it has been said: “Holy is he who rests in the holy ones”? Maced. Yes. Orth. Do you say that the angels are holy in the same way as the Father? Maced. The angels are holy by participation in sanctification; but the Father is holy by nature. Orth. Is the Son holy in the same way as the angels are holy by participation, or as the Father? Maced. As the Father; for I say he is like him in all things. Orth. Do you say that the Holy Spirit is holy in the same way as the angels, or as the Father and the Son? Maced. As the Father and the Son. Orth. Is he, then, of the same nature as the Father and the Son? Maced. Even if truly, as you say, there is one nature; but the Son sits at the right hand of the Father—where does the Spirit sit? Orth. Together with Christ himself. For if we, as Paul says, are seated together with him, it is clear that the Spirit also is; for it is through him that we are too. Maced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ποῦ γέ γραπται, ὅτι καὶ ἡμεῖς συγκαθεζόμεθα; Ὀρθ. Ἐν τῇ πρὸς Ἐφεσίους Ἐπιστολῇ γέγραπται· «Καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασι, συνεζωοποίησε τῷ Χριστῷ, καὶ συνήγειρε, καὶ συνεκάθισεν ἐν τοῖς οὐρανοῖς.» Ἀδύνατον δὲ συγκαθίσαι τινὰ τῷ Χριστῷ μὴ γενόμενον ναὸν τοῦ Πνεύματος. Εἰ δὲ ὁ ναὸς συγκαθέζεται, τί ἂν εἴποις περὶ τοῦ ἐνοικοῦντος Πνεύματος; Μακεδ. Ἀποστολικὸν τὸ Πνεῦμά ἐστιν· ἀποστέλλεται γάρ. Ὀρθ. Ὁ γὰρ Υἱὸς οὐκ ἀποστέλλεται; Μακεδ. Ναί. Ὀρθ. Μὴ ἀπὸ τόπου εἰς τόπον ἀπεστάλη; Μακεδ. Οὔ· πανταχοῦ γὰρ λέγω εἶναι τὸν Υἱὸν καὶ τὸν Πα τέρα. Ὀρθ. Τὸ δὲ Πνεῦμα τὸ ἅγιον οὐ πανταχοῦ λέ γεις; Μακεδ. Ναί. Ὀρθ. Εἰ πανταχοῦ ἐστιν ὁ Πα τὴρ, καὶ πανταχοῦ ἐστιν ὁ Υἱὸς, καὶ πανταχοῦ τὸ Πνεῦμα· τῆς αὐτῆς φύσεώς ἐστι τῷ Πατρὶ καὶ τῷ Υἱῷ τὸ Πνεῦμα. Μακεδ. Ἐπειδὴ καὶ ὁ διάβολος πανταχοῦ ἐστι, τῆς αὐτῆς φύσεώς ἐστι Πατρὶ καὶ Υἱῷ; Ὀρθ. Οὐκ ἔστι πανταχοῦ ὁ διάβολος· οὔτε γὰρ ἐν τῷ οὐρανῷ ἐστιν, οὔτε ἐν πάσῃ τῇ γῇ· ἀλλ' ὥσπερ τις τύραννος ἐν τόπῳ τινὶ ὢν, διὰ τῶν προσταγμάτων ἑαυτοῦ ἀποστέλλων ὑπηκόους, πανταχοῦ κρατεῖν λέ γεται, ἔνθα εἰσὶν αἱ ὑπηρετούμεναι αὐτῷ δυνάμεις· καὶ τῇ μὲν ὑποστάσει ἐν ἑνὶ τόπῳ ἐστί· τῇ δὲ ἐνερ γείᾳ τοῦ θελήματος πανταχοῦ ὅπου δ' ἂν κρατῇ, εἶναι λέγεται·","english":"Where indeed is it written that we also are seated together with him? Orth. It is written in the Epistle to the Ephesians: “And when we were dead in our trespasses, he made us alive together with Christ, and raised us up together, and seated us together in the heavenly places.” But it is impossible for anyone to be seated together with Christ unless he has become a temple of the Spirit. And if the temple is seated together with him, what would you say about the Spirit who dwells in it? Maced. The Spirit is apostolic; for he is sent. Orth. Is the Son not sent? Maced. Yes. Orth. Was he not sent from place to place? Maced. No; for I say that the Son and the Father are everywhere. Orth. And do you not say that the Holy Spirit is everywhere? Maced. Yes. Orth. If the Father is everywhere, and the Son is everywhere, and the Spirit is everywhere, then the Spirit is of the same nature as the Father and the Son. Maced. Since the devil also is everywhere, is he of the same nature as the Father and the Son? Orth. The devil is not everywhere; for he is neither in heaven nor in all the earth. But just as some tyrant, being in a certain place, by sending his subjects through his commands, is said to rule everywhere where the powers that serve him are—and in his substance he is in one place, but by the activity of his will he is said to be everywhere that he rules—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"οὕτως καὶ ὁ διάβολος τῇ μὲν ὑποστάσει περι έρχεται ἀπὸ τόπου εἰς τόπον, τῇ δὲ ἐνεργείᾳ τοῦ θελήματος πανταχοῦ γῆς, ἐνεργουμένου τοῦ θελήμα τος αὐτοῦ ἐν «τοῖς υἱοῖς τῆς ἀπειθείας, διὰ τῶν ἀρ χῶν καὶ τῶν ἐξουσιῶν, καὶ τῶν κοσμοκρατόρων τοῦ σκότους.» Πατὴρ δὲ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα, οὐσίᾳ, καὶ δυνάμει, καὶ δόξῃ πανταχοῦ, καὶ ἐν πᾶσι, καὶ διὰ πάντων εἰσίν. Εἰ δὲ τοῦτο, μία ἄρα οὐσία Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Μακεδ. Πατὴρ μὲν καὶ Υἱὸς οὐσίᾳ καὶ βουλῇ καὶ δυνάμει καὶ δόξῃ πανταχοῦ καὶ ἐν πᾶσι· τὸ δὲ Πνεῦμα ἐκεῖ ἐστιν, ἔνθα ἀποστέλλεται. Ὀρθ. Ὅτε οὖν κατῆλθεν ἐν τῷ ὑπερῴῳ ἔνθα ἦσαν οἱ μαθηταὶ, καὶ ἐκάθισεν ἐφ' ἕνα ἕκαστον αὐτῶν, οὐκ ἦν καὶ ἐν τῷ οὐρανῷ; Μακεδ. Ὁ γὰρ Γαβριὴλ, ὅτε ἀπεστάλη πρὸς τὴν Μαρίαν, οὐκ ἦν καὶ ἐν τῷ οὐρανῷ; Ὀρθ. Οὐσίᾳ, οὔ· διανοίᾳ, ναί. Μακεδ. Οὕτω λέγω καὶ τὸ Πνεῦμα. Ὀρθ. Καὶ πῶς ἀκούεις τοῦ λέγοντος, ὅτι «Πνεῦμα Κυρίου πεπλήρωκε τὴν οἰκουμένην· καὶ τὸ συνέχον πάντα γνῶ σιν ἔχει φωνῆς;» Τί δέ ἐστι τὸ τὴν τοῦ Θεοῦ γνῶσιν ἔχον, ἀλλ' ἢ τὸ Πνεῦμα, περὶ οὗ εἴρηται· «Πνεῦμα γνώσεως καὶ","english":"Thus also the devil, in his person, goes about from place to place, but by the activity of his will he is everywhere on earth, his will being at work in \"the sons of disobedience, through the principalities and the powers and the world-rulers of the darkness.\" But the Father, and the Son, and the Holy Spirit are everywhere, and in all things, and through all things, in essence, and power, and glory. And if this is so, then the essence of the Father, and of the Son, and of the Holy Spirit is one. Maced. The Father and the Son are everywhere and in all things in essence and counsel and power and glory; but the Spirit is there where he is sent. Orth. When, then, he came down into the upper room where the disciples were, and sat upon each one of them, was he not also in heaven? Maced. For when Gabriel was sent to Mary, was he not also in heaven? Orth. In essence, no; in thought, yes. Maced. So I say also of the Spirit. Orth. And how do you hear him who says, \"The Spirit of the Lord has filled the world, and that which holds all things together has knowledge of a voice\"? And what is it that has the knowledge of God, if not the Spirit, of whom it is said: \"the Spirit of knowledge and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"εὐσεβείας;» Μακεδ. Ἁγιαστικόν ἐστι τὸ Πνεῦμα. Ὀρθ. Ὁ γὰρ Πατὴρ οὐχ ἁγιάζει; Ἢ οὐγέγραπται ἐν τοῖς Εὐαγγελίοις· «Πάτερ, ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου;» Καὶ διὰ τοῦ προφήτου λέγει· «Ἐγὼ Κύριος ἁγιάζων αὐτούς.» Μακεδ· Ναὶ, ἁγιάζει καὶ ὁ Πατὴρ καὶ ὁ Υἱός. Ὀρθ. Εἰ ἁγιάζει ὁ Πατὴρ καὶ ἁγιάζει καὶ ὁ Υἱὸς, καὶ ἁγιάζει καὶ τὸ Πνεῦμα· τῆς αὐτῆς ἄρα φύσεώς ἐστι Πατρὶ καὶ Υἱῷ· ὧν γὰρ ἡ αὐτὴ ἐνέργεια, καὶ ἡ αὐτὴ φύσις. Μακεδ. Ἡμεῖς ὁδηγητικὸν λέγομεν τὸ Πνεῦμα τὸ ἅγιον. Ὁ δὲ ὁδηγῶν πρὸς ἄλλον ὁδηγεῖ. Ὀρθ. Οὐχ ὁδηγεῖ οὖν ὁ Θεός; Μακεδ. Ποῦ γέγραπται; Ὀρθ. Ὁ καθήμενος ἐπὶ τῶν χερουβὶμ τίς ἐστι; Μακεδ. Ὁ Θεός. Ὀρθ. Ἄκουε οὖν τοῦ Δαβὶδ λέγοντος·»Ὁ ποιμαίνων τὸν Ἰσραὴλ, πρόσχες· ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσὴφ, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, ἐμφάνηθι.» Ἀκούεις, ὅτι καὶ ποιμαίνει καὶ ὁδηγεῖ ὁ Θεός; Μακεδ. Ναὶ, ποιμαίνει καὶ ὁδηγεῖ ὁ Θεός· ἀλλὰ πρὸς ἑαυτὸν ὁδηγεῖ. Τὸ δὲ Πνεῦμα οὐ πρὸς ἑαυ τὸν, ἀλλὰ πρὸς πᾶσαν τὴν ἀλήθειαν ὁδηγεῖ. Ὀρθ. Ὁ γὰρ Θεὸς οὐ πρὸς πᾶσαν ἀλήθειαν ὁδηγεῖ; Μακεδ. Ἀλλ' αὐτός ἐστιν ἀληθῶς ἡ πᾶσα ἀλήθεια. Ὀρθ. Τὴν αὐτὴν ἄρα ὁδηγεῖ ὁδηγίαν, ἣν ὁδηγεῖ τὸ Πνεῦμα. Ὧν δὲ ἡ αὐτὴ ἐνέργεια, καὶ ἡ αὐτὴ φύσις. Οὐδὲ γὰρ δύνῃ εἰπεῖν, ὅτι τὸ μὲν Πνεῦμα ἄλλως ὁδηγεῖ, ὁ δὲ Θεὸς πρὸς πᾶσαν τὴν ἀλήθειαν· τοῦ Κυρίου Ἰησοῦ εἰρηκότος, ὅτι αὐτὸ τὸ Πνεῦμα ὁδηγεῖ ἡμᾶς πρὸς πᾶσαν τὴν ἀλήθειαν. Μακεδ. Ἀλλ' εἶπον, ὅτι ὁ Θεός ἐστιν ἡ πᾶσα ἀλήθεια, καὶ αὐτὸς πρὸς ἑαυτὸν ὁδηγεῖ, τὸ δὲ Πνεῦμα οὐ πρὸς ἑαυτὸ, ἀλλὰ πρὸς πᾶσαν ἀλήθειαν, ὅ ἐστι πρὸς τὸν Θεόν. Ὀρθ.","english":"...of piety.\" Macedonian: The Spirit is sanctifying. Orthodox: Does the Father not sanctify? Or is it not written in the Gospels: \"Father, sanctify them in your truth\"? And through the prophet he says: \"I am the Lord who sanctifies them.\" Macedonian: Yes, both the Father and the Son sanctify. Orthodox: If the Father sanctifies and the Son also sanctifies, and the Spirit also sanctifies, then he is of the same nature as the Father and the Son; for those whose activity is the same, their nature is also the same. Macedonian: We say that the Holy Spirit is a guide. But the one who guides guides toward another. Orthodox: Does God not guide, then? Macedonian: Where is it written? Orthodox: He who sits upon the cherubim, who is he? Macedonian: God. Orthodox: Hear then David saying: \"You who shepherd Israel, attend; you who guide Joseph like a sheep, you who sit upon the cherubim, appear.\" Do you hear that God both shepherds and guides? Macedonian: Yes, God shepherds and guides; but he guides toward himself. The Spirit, however, does not guide toward himself, but toward all truth. Orthodox: Does God not guide toward all truth? Macedonian: But he himself is truly all truth. Orthodox: Then he guides with the same guidance with which the Spirit guides. And those whose activity is the same, their nature is also the same. For you cannot say that the Spirit guides in one way, and God toward all truth, since the Lord Jesus said that the Spirit himself guides us toward all truth. Macedonian: But I said that God is all truth, and he guides toward himself, while the Spirit does not guide toward himself, but toward all truth, that is, toward God. Orthodox:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Καὶ εἰ ὁ Θεὸς πρὸς ἑαυτὸν ὁδηγεῖ, τίς ἡ χρεία τῆς τοῦ Πνεύματος ὁδηγίας; Μακεδ. Πρῶτον ὁδηγεῖ τὸ Πνεῦμα, καὶ τότε ὁ Θεός. Ὀρθ. Εἰ ὁ ὁδηγῶν πρὸς ἄλλον τινὰ ὁδηγεῖ, ὁδηγεῖ δὲ τὸ Πνεῦμα πρὸς τὸν Θεόν· καὶ ὁ Θεὸς, ὁδη γῶν, πρὸς ἄλλον τινὰ ὁδηγεῖ. Μακεδ. Εἶπον, ὅτι πρὸς ἑαυτόν. Ὀρθ. Οὐκ ἄρα ὁ ὁδηγῶν, πρὸς ἄλλον τινὰ ὁδηγεῖ, ἀλλὰ πρὸς ἑαυτόν. Εἰ δὲ τοῦτο, καὶ τὸ Πνεῦμα ὁδηγοῦν, καὶ πρὸς ἑαυτὸ ὁδηγεῖ, καὶ πρὸς τὸν Πατέρα, καὶ πρὸς τὸν Υἱόν. Ἡ γὰρ πᾶσα ἀλήθεια, πρὸς ἣν ὁδηγούμεθα, ἡ εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμά ἐστιν ὁδηγία· κἂν ὁδηγῇ ὁ Πατὴρ, πρὸς ἑαυτὸν ὁδηγεῖ· κἂν ὁδηγῇ τὸ Πνεῦμα, πρὸς ἑαυτὸ ὁδηγεῖ. Μακεδ. Ἀλλ' εἶπον, ὅτι πρῶτον ὁδηγεῖ τὸ Πνεῦμα, καὶ τότε ὁ Θεός. Ὀρθ. Ἀλλ' εἰ τὴν αὐτὴν ὁδηγίαν ὁδηγεῖ τῷ Θεῷ τὸ Πνεῦμα τὸ ἅγιον, ὧν ἡ αὐτὴ ἐνέργεια, ἡ αὐτὴ φύσις. Μακεδ. Ἀλλὰ τοῦτο ζητεῖται, εἰ πρῶτον τὸ Πνεῦμα ὁδηγεῖ, καὶ τότε ὁ Θεός. Ὀρθ. Εἶπον, ὅτι οὐδὲν ποιεῖ, κἂν πρῶτον τὸ Πνεῦμα ποιῇ, κἂν πρῶτον ὁ Θεὸς, ὅπερ οὐκ ἔστι κοινόν· μᾶλλον γὰρ εὑρεθήσεται ἐν τοῖς πλείοσιν ὁ Θεὸς πρῶτος ὁδηγῶν τοῦ Πνεύματος κατὰ τὸν σὸν λόγον. Ἡμεῖς γὰρ λέγομεν τὴν αὐτὴν καὶ κατὰ ταυ τὸν εἶναι ὁδηγίαν Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ἐπεὶ δὲ σὺ μερίζεις τὸν καιρὸν καὶ τὴν ὁδηγίαν, εἰπὲ παρὰ τίνος ὡδηγήθη πρώτου Ἀδὰμ, μένων ἐν τῷ παραδείσῳ πρὸ τῆς παραβάσεως ἐργά ζεσθαι αὐτὸν καὶ φυλάττειν· παρὰ τοῦ Πατρὸς, ἢ παρὰ τοῦ Υἱοῦ, ἢ παρὰ τοῦ ἁγίου Πνεύματος; Μακεδ. Παρὰ τοῦ Πνεύματος. Ὀρθ. Καίτοιγε εἴρηται·","english":"And if God leads to himself, what need is there of the Spirit's leading? Macedonian: First the Spirit leads, and then God. Orthodox: If the one who leads leads to someone else, and the Spirit leads to God, then God also, when he leads, leads to someone else. Macedonian: I said, to himself. Orthodox: Then the one who leads does not lead to someone else, but to himself. And if this is so, then the Spirit also, when leading, leads both to himself and to the Father and to the Son. For all the truth to which we are led—the leading into Father and Son and Holy Spirit—is this leading; and if the Father leads, he leads to himself; and if the Spirit leads, he leads to himself. Macedonian: But I said that first the Spirit leads, and then God. Orthodox: But if the Holy Spirit leads with the same leading as God, then those whose activity is the same have the same nature. Macedonian: But this is the question, whether the Spirit leads first, and then God. Orthodox: I said that it makes no difference, whether the Spirit acts first or God first—which is not something common; for rather, on your account, God will be found in most cases to be leading first, before the Spirit. For we say that the leading of Father and Son and Holy Spirit is one and the same. But since you divide the time and the leading, tell me: by whom was Adam first led, while he remained in paradise before the transgression, to work it and to keep it—by the Father, or by the Son, or by the Holy Spirit? Macedonian: By the Spirit. Orthodox: And yet it is written:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"«Καὶ ἔθετο αὐτὸν ὁ Θεὸς ἐν τῷ παραδείσῳ ἐργάζεσθαι καὶ φυλάττειν.» Οὐκοῦν καὶ ἄκων ὁμολογεῖς Θεὸν εἶναι τὸ Πνεῦμα· ἐπειδὴ αὐτὸ πρῶτον ὁδηγεῖν λέγεις. Μακεδ. Ὁ Θεὸς ἐν τῷ Πνεύματι ὁδηγεῖ. Ὀρθ. Καὶ πῶς γέγραπται· «Ὁ ὁδηγήσας ὡς πρόβατα τὸν λαόν σου ἐν χειρὶ Μωσέως καὶ ἐν βραχίονι Ἀαρών;» Μὴ ἡ χεὶρ Μωσέως τὸ Πνεῦμα τὸ ἅγιόν ἐστι; Μακεδ. Εἰ μία φύσις ἐστὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, δύναται καὶ γεννῆσαι καὶ κτίσαι τὸ Πνεῦμα. Ὀρθ. Μίαν λέγεις φύσιν Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύμα τος εἶναι, ἢ οὐδὲ τοῦτο λέγεις; Μακεδ. Μίαν οὐ λέγω· ὁμοίαν δὲ λέγω. Ὀρθ. Ὁμοίαν λέγεις, ὡς χρυσοῦ καὶ χαλκοῦ; Μακεδ. Μὴ γένοιτο! Ὀρθ. Ἀλλ' ὡς τί; Μακεδ. Ὡς χρυσοῦ καὶ χρυσοῦ. Ὀρθ. Τοῦτο οὖν ἐστι μία φύσις. Ὅλως δὲ οὕτως ὅμοιον λέγεις τὸν Υἱὸν τῷ Πατρὶ, ὡς χρυσὸν χρυσῷ; Μακεδ. Ναί. Ὀρθ. Ἐὰνοὖν θελήσῃ ὁ Υἱὸς, τῆς αὐτῆς ὢν φύσεως τῷ Πατρὶ, δύναται γεννῆσαι Υἱόν; Μακεδ. Ναὶ, δύναται· ἀλλ' ἵνα μὴ θεογονίαν\n\nδιδαχθῶμεν, τοῦτο οὐ ποιεῖ. Ὀρθ. Οὐδὲν ἄρα κωλύει τῆς αὐτῆς εἶναι φύσεως τὸ Πνεῦμα τὸ ἅγιον τῷ Πατρὶ καὶ τῷ Υἱῷ, καὶ μήτε γεννᾷν, μήτε κτίζειν, ἵνα μὴ θεογονίαν, ὡς ἔφης, μήτε πολυθεΐαν διδαχθῶμεν. Ἃ μέντοιγε θέλει ὁ Πατὴρ, κτίζει ὁ Υἱὸς, ἁγιάζει τὸ Πνεῦμα. Καὶ τοῦτό ἐστι τὸ, «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύ ματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Οὔτε ὁ Πατὴρ, βοηθείας δεόμενος, κτίζει διὰ τοῦ Υἱοῦ, οὔτε ὁ Υἱὸς, βοηθείας χρῄζων, κτίζει διὰ τοῦ Πνεύματος· ἀλλ' ἵνα ἐκ τῶν γιγνομένων δειχθῇ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος ἡ ταυτότης.","english":"And God placed him in the garden to work and to keep it.\" Therefore, even unwillingly, you confess that the Spirit is God, since you say that it leads first. Macedonian: God leads in the Spirit. Orthodox: And how is it written: \"He who led your people like sheep by the hand of Moses and by the arm of Aaron?\" Is the hand of Moses the Holy Spirit? Macedonian: If there is one nature of the Father, and of the Son, and of the Holy Spirit, the Spirit can both beget and create. Orthodox: Do you say that there is one nature of the Father and of the Son and of the Holy Spirit, or do you not even say this? Macedonian: I do not say one; but I say like. Orthodox: Do you say like, as of gold and bronze? Macedonian: God forbid! Orthodox: But as what? Macedonian: As of gold and gold. Orthodox: This, then, is one nature. But do you say the Son is altogether like the Father in this way, as gold to gold? Macedonian: Yes. Orthodox: If, then, the Son wishes, being of the same nature as the Father, can he beget a Son? Macedonian: Yes, he can; but so that we may not be taught a generation of gods, he does not do this. Orthodox: Nothing, then, prevents the Holy Spirit from being of the same nature as the Father and the Son, and from neither begetting nor creating, so that we may not be taught either a generation of gods, as you said, or a multiplicity of gods. Yet whatever the Father wills, the Son creates, the Spirit sanctifies. And this is the meaning of \"By the word of the Lord the heavens were established, and by the Spirit of his mouth all their power.\" Neither does the Father, needing assistance, create through the Son, nor does the Son, requiring assistance, create through the Spirit; but so that from the things that come to be the sameness of the Father and the Son and the Holy Spirit may be shown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ὅτι δὲ δύναται κτίσαι τὸ Πνεῦμα τὸ ἅγιον, ἐδείχθη ἐκ τοῦ Κυριακοῦ σώματος, τοῦ ἀγγέλου εἰρηκότος· «Τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου.» Μακεδ. Καὶ ὁ Πατὴρ Πνεῦμα ἅγιόν ἐστι, καὶ ὁ Υἱός· καὶ ὅταν λέγει, Ἐκ Πνεύματός ἐστιν ἁγίου, τοῦ Υἱοῦ λέγει, οὐχὶ δὲ τοῦ Πνεύματος, περὶ οὗ ὁ λόγος. Ὀρθ. Ἀνάγνωθι τὸν τόπον τοῦ Εὐαγγελίου, ἵν' ἀκούσῃς τοῦ ἀγγέλου λέγοντος τῇ Μαρίᾳ· «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ·» ποῖον; περὶ οὗ ὁ λόγος, ἢ περὶ Υἱοῦ, ἢ καὶ περὶ ἄλλου τινὸς Πνεύματος ἁγίου; Καὶ γὰρ οἱ ἅγιοι ἄγγελοι πνεύματά εἰσιν ἅγια. Μα κεδ. Πνεῦμα ἅγιον λέγει αὐτὸ τὸ Πνεῦμα, εἰς ὃ βαπτιζόμεθα. Ὀρθ. Ἐκ τούτου ἄρα τοῦ Πνεύματος τὸ Κυριακὸν σῶμα λέγει ὁ Γαβριὴλ γεγεννῆσθαι. Οὐ γὰρ ἄλλο αὐτῇ ἐπῆλθε, καὶ ἄλλο τὴν χάριν εἰργάσατο· ἀλλὰ τὸ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματος ἁγίου ἐστὶ, δηλονότι τοῦ ἐπελθόντος αὐτῇ. Μακεδ. Καὶ πῶς λέγει· «Ἡ Σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον;» Ὀρθ. Τοῦτο γάρ ἐστιν, ὃ λέγομεν ἡμεῖς, ὅτι Πάντα τὰ τοῦ Πατρὸς ἔργα, εἰσὶ τοῦ Υἱοῦ, καὶ τὰ τοῦ Υἱοῦ λέγονται εἶναι τοῦ Πνεύματος· ἐπειδὴ μία ἐστὶ δύναμις τοῦ Πατρὸς καὶ τοῦ Υἱοῦ ἐν Πνεύματι ἁγίῳ ἐνεργουμένη. Ἀμέλει Παῦλος λέγει· «Ἄλλους μὲν ἔθετο ὁ Θεὸς ἐν τῇ Ἐκκλησίᾳ, πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους·» καὶ πάλιν ὁ αὐτός· «Πέμψας ἀπὸ τῆς Μιλήτου εἰς τὴν Ἔφεσον, μετεστείλατο τοὺς πρεσβυτέρους τῆς Ἐκκλησίας,» καὶ λέγει αὐτοῖς;","english":"That the Holy Spirit is able to create was shown from the Lord's body, since the angel said: \"For what is born in her is from the Holy Spirit.\" Macedonian: And the Father is a Holy Spirit, and the Son also; and when he says, \"It is from the Holy Spirit,\" he means the Son, not the Spirit about whom the discussion is. Orthodox: Read the passage of the Gospel, so that you may hear the angel saying to Mary: \"The Holy Spirit will come upon you\"—which one? The one about whom the discussion is, or the Son, or some other Holy Spirit? For indeed the holy angels are holy spirits. Macedonian: He calls \"Holy Spirit\" the Spirit itself, into which we are baptized. Orthodox: From this Spirit, then, Gabriel says that the Lord's body was begotten. For it was not one who came upon her and another who wrought the grace; but what was born in her is from the Holy Spirit, evidently the one who came upon her. Macedonian: And how does he say: \"Wisdom built herself a house?\" Orthodox: For this is what we say, that all the works of the Father are the Son's, and the works of the Son are said to be the Spirit's; since there is one power of the Father and of the Son, worked in the Holy Spirit. Indeed Paul says: \"God appointed some in the Church, first apostles, second prophets, third teachers;\" and again the same: \"Having sent from Miletus to Ephesus, he summoned the elders of the Church,\" and he says to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"«Προσέχετε ἑαυτοῖς, καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς ἔθετο τὸ Πνεῦμα τὸ ἅγιον ἐπισκό πους, ποιμαίνειν τὴν Ἐκκλησίαν τοῦ Χριστοῦ.» Ὁρᾷς, ὅτι, οὓς ἔθετο ὁ Θεὸς, ἔθετο τὸ Πνεῦμα τὸ ἅγιον, καὶ οὓς ἔθετο τὸ Πνεῦμα, ἔθετο ὁ Θεός· καὶ οὐκ ἄλλους τὸ Πνεῦμα, καὶ ἄλλους ὁ Θεὸς, ἀλλ' αὐ τοὺς οὓς ἔθετο ὁ Θεὸς, ἔθετο τὸ Πνεῦμα; Εἰ δὲ οὓς ἔθετο ὁ Θεὸς, ἔθετο τὸ Πνεῦμα, ἡ αὐτὴ ἄρα ἐνέργεια τοῦ Θεοῦ καὶ τοῦ Πνεύματος. Ὧν δὲ ἡ αὐτὴ ἐνέργεια, ἡ αὐτὴ καὶ φύσις. Μακεδ. Καίτοιγε ὁ Θεός ἐστιν ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι. Γέγραπται γάρ· «Διαι ρέσεις χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαι ρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος· καὶ διαι ρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεός ἐστιν, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.» Ὀρθ. Εἰπὲ τὰ ἑξῆς, ἵνα ἀκούσῃς· «Ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον. Ὧ μὲν γὰρ δίδοται διὰ τοῦ Πνεύματος λόγος σοφίας· ἄλλῳ δὲ λόγος γνώ σεως κατὰ τὸ αὐτὸ Πνεῦμα· ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι· ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ αὐτῷ Πνεύματι· ἄλλῳ δὲ ἐνεργήματα· ἑτέρῳ δὲ προ φητεία· ἄλλῳ δὲ διακρίσεις πνευμάτων· ἑτέρῳ δὲ γένη γλωσσῶν. Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.» Βούλεται δὲ ἃ βούλεται ὁ Πατὴρ καὶ ὁ Υἱός· καὶ διὰ τοῦτο λέγομεν βουλὴν μίαν. Ὧν δὲ τὸ αὐτὸ βούλημα καὶ ἡ αὐτὴ ἐνέργεια, ἡ αὐτὴ καὶ ἡ φύσις. Μακεδ. Οὐκοῦν καὶ Θεός ἐστι τὸ Πνεῦμα; Ὀρθ. Τοῦτο καὶ αὐτὸς ἐξ αὐτῆς τῆς ἀκολουθίας ὡμολόγησας. Ἐκεῖνο δὲ γίνωσκε, ὅτι τὸ Θεὸν εἶναι δεύτερόν ἐστι τῆς φύσεως.","english":"Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the Church of Christ.\" Do you see that those whom God appointed, the Holy Spirit appointed, and those whom the Spirit appointed, God appointed; and the Spirit did not appoint some and God others, but the very same whom God appointed, the Spirit appointed? But if those whom God appointed, the Spirit appointed, then the working of God and of the Spirit is the same. And those whose working is the same, theirs is also the same nature. Macedonian: And yet it is God who works all things in all. For it is written: \"There are diversities of gifts, but the same Spirit; and there are diversities of ministries, but the same Lord; and there are diversities of workings, but it is the same God who works all things in all.\" Orthodox: Say what follows, so that you may hear: \"But to each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another gifts of healings in the same Spirit; to another workings; to another prophecy; to another discernings of spirits; to another kinds of tongues. But all these things the one and the same Spirit works, distributing to each individually as he wills.\" And he wills what the Father and the Son will; and for this reason we speak of one will. And those whose will is the same and whose working is the same, theirs is also the same nature. Macedonian: Therefore is the Spirit also God? Orthodox: This you yourself have just conceded from the very sequence of the argument. But know this, that being God is secondary to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Καὶ γὰρ ἡμεῖς, ἐὰν μιμηταὶ γενώμεθα τοῦ Θεοῦ, κατὰ τὸν Παῦλον θεοὶ μὲν γινόμεθα· τῆς δὲ αὐτῆς φύσεως γενέσθαι οὐ δυνάμεθα. Μακεδ. Καὶ αὐτὸ οὖν τὸ Πνεῦμα κατὰ μίμησιν καὶ χάριν λέγεις εἶναι Θεόν; Ὀρθ. Μὴ γένοιτό μοι ἐπίκτητόν τι εἰπεῖν ἐπὶ τοῦ Πνεύματος! οὔτε γὰρ τὸ ἅγιον, οὔτε τὸ ἀθά νατον, οὔτε τὸ ἀγαθὸν, οὔτε ἄλλο τι τῶν περὶ τὸν Θεὸν θεωρουμένων λέγω εἶναι ἐπίκτητον τῷ ἁγίῳ\n\nΠνεύματι· ἀλλὰ φύσει ἅγιον, φύσει ἀγαθὸν, φύσει ἄφθαρτον, φύσει ἀθάνατον, ὡς Πνεῦμα Θεοῦ καὶ ἐξ αὐτοῦ πηγάζον, ἤτοι ἐκπορευόμενον. Μακεδ. Ἀεὶ οὖν ἐκπορεύεται παρ' αὐτοῦ; Ὀρθ. Ἵνα μὴ νομίσῃς, ὅτι ἤρξατο τοῦ ἐκπορεύεσθαι καὶ πέπαυται, διὰ τοῦτο εἴρηται· Ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται· ἵνα μήτε ἀρχὴν, μήτε τέλος ἐπιζητήσῃς τῆς ἐκπορεύσεως. Τοῦτο καὶ περὶ τῆς γεννήσεως τοῦ Υἱοῦ σημαινόμενον εὑρήσεις. Οὐ γὰρ εἶπε, Πρὸ δὲ πάντων ἐγέννησέ με, ἀλλὰ Γεννᾷ με· ἵνα μήτε ἀρχὴν τῆς γεννήσεως, μήτε τέλος ἐπιζητήσῃς. Μακεδ. Δύο οὖν εἰσιν Υἱοί; Ὀρθ. Μὴ γένοιτο! Μακεδ. Εἰ ἀληθῶς καὶ ὁ Υἱὸς ἐκ τοῦ Πατρὸς καὶ τὸ Πνεῦμα, δύο εἰσὶν ἀδελφοί. Ὀρθ. Ἀλλ' ὁ μὲν Υἱὸς γεγέννηται, τὸ δὲ Πνεῦμα ἐκπορεύε ται. Μακεδ. Καὶ τίς ἡ διαφορὰ τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως; Ὀρθ. Τὴν διαφορὰν μὴ περιεργά ζου· οὐ γὰρ καταληπτὴ, ἀλλ' ἃ προσετάγη σοι, ταῦτα διανοοῦ, καὶ περαιτέρω τούτων μὴ ἐξέταζε. Προσετάγη δέ σοι τὸ πιστεύειν, ὅτι ὁ Υἱὸς γεννᾶται, καὶ τὸ Πνεῦμα ἐκπορεύεται· τὰ δὲ ἄλλα πάντα, οὐρανὸς, γῆ, θάλασσα, καὶ τὰ ἐν αὐτοῖς λογικὰ καὶ ἄλογα, κτίσματά εἰσι, κατ' ἐντολὴν αὐτοῦ τοῦ Θεοῦ κτισθέντα· «Αὐτὸς γὰρ εἶπε, καὶ ἐγεννήθησαν·","english":"For we too, if we become imitators of God, according to Paul become gods, but we cannot become of the same nature. Macedonian: Do you say, then, that the Spirit himself is God by imitation and grace? Orthodox: May it not be that I should say anything acquired concerning the Spirit! For neither holy, nor immortal, nor good, nor anything else of the things contemplated concerning God do I say is acquired by the Holy Spirit; but by nature holy, by nature good, by nature incorruptible, by nature immortal, as Spirit of God and welling forth from him, that is, proceeding. Macedonian: Does he then always proceed from him? Orthodox: So that you may not think that he began to proceed and has ceased, for this reason it is said, \"Who proceeds from the Father,\" so that you may seek neither a beginning nor an end of the procession. You will find this signified also concerning the generation of the Son. For he did not say, \"Before all things he begot me,\" but \"He begets me,\" so that you may seek neither a beginning of the generation nor an end. Macedonian: Are there then two Sons? Orthodox: May it not be! Macedonian: If truly both the Son is from the Father and the Spirit, there are two brothers. Orthodox: But the Son is begotten, and the Spirit proceeds. Macedonian: And what is the difference between the generation and the procession? Orthodox: Do not busy yourself with the difference; for it is not comprehensible, but understand the things that have been commanded you, and do not examine beyond these. For it has been commanded you to believe that the Son is begotten and the Spirit proceeds; but all other things—heaven, earth, sea, and the rational and irrational beings in them—are creatures, created at the command of God himself; \"For he spoke, and they were made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.» Μακεδ. Οὐδὲ ἐγὼ λέγω, ὅτι τὸ Πνεῦμα κτίσμα ἐστίν· ἀλλ' οὖν οὐ Θεὸν αὐτὸ λέγω. Ὀρθ. Ἓν ἔσο γινώσκων, ὅτι διὰ τοῦτο σὺ αὐτὸς οὐκ εἶ Θεὸς τῇ φύσει, ἐπειδὴ κτίσμα Θεοῦ, ὡς εἰ μὴ ἦς κτίσμα, Θεὸς ἂν ἦς τῇ φύσει. Μακεδ. Ἀλλ' οὐδαμοῦ γέγραπται, ὅτι Θεός ἐστι τὸ Πνεῦμα. Ὀρθ. Δῶμεν, ὅτι οὐ γέγραπται τὸ «Θεός.» Σὺ δὲ τὴν φύσιν ὁμολόγει, καὶ τὰς θεϊκὰς ἐνεργείας, καὶ ἀρκεῖ μοι πρὸς τὴν ὁμολογίαν τῆς θεό τητος. Μακεδ. Διὰ τί ὃ οὐ γέγραπται, σὺ λέγεις; Ὀρθ. Γέγραπται μὲν, σὺ δὲ τὴν φύσιν ὁμολόγει· καὶ εἰ μὴ γέγραπται, αὐτὴ ἡ φύσις τὸ ὄνομα ἑπόμενον ἔχει· ὡς γὰρ ἐὰν ὁμολογηθῇ Πνεῦμα ἐνυπόστατον, ἁγιαστικὸν, ἄκτιστον, Θεός ἐστι, κἂν μὴ θέλῃς. Μα κεδ. Ποῦ γέγραπται, ὅτι Θεὸς τὸ Πνεῦμά ἐστιν; Ὀρθ. Ἔνθα γέγραπται τὸ ὅμοιον κατ' οὐσίαν. Μακεδ. Ἀλλ' οἱ Πατέρες ἡμῶν τὸ ὁμοούσιον κατ' οὐ σίαν εἶπον περὶ τοῦ Υἱοῦ. Ὀρθ. Ἀπὸ τῆς ἐννοίας τῆς Γραφῆς κινούμενοι, ἢ ἀπὸ ἰδίας αὐθεντίας εἰρή κασι τὸ μὴ γεγραμμένον; Μακεδ. Ἀπὸ τῆς ἐννοίας τῆς Γραφῆς κινούμενοι. Ὀρθ Καὶ ἡ ἔννοια τῆς Γραφῆς διδάσκει τὸ ἄκτιστον Πνεῦμα ἐκ Θεοῦ ὂν, καὶ ζωοποιὸν, καὶ ἁγιαστικὸν θεῖον εἶναι Πνεῦμα. Μακεδ. Καὶ ἡμεῖς θεῖον αὐτὸ λέγομεν, ἀλλ' οὐ Θεόν. Ὀρθ. Τὸ δὲ θεῖον Πνεῦμα, ἄκτισκον ὂν, τί ἄλλο ἐστὶν ἢ Θεός; Μακεδ. Ἄλλο ἐστὶ θεῖον, καὶ ἄλλο Θεός. Ὀρθ.Ἐὰν λέγει ἡ Γραφὴ, «Πνεῦμα θεῖον τὸ ποιῆσάν με,» οὐ τὸ Πνεῦμα τὸ ἅγιον λέγει; Μακεδ. Οὔ· ὁ γὰρ Θεός ἐστιν ὁ ποιήσας τὸν ἄνθρωπον. Ὀρθ. Οὐχὶ δὲ τὸ Πνεῦμα; Μακεδ. Ὁ Θεὸς οὖν θεῖόν ἐστι Πνεῦμα; Ὀρθ. Ναί.","english":"He himself commanded, and they were created. Macedonian: Nor do I say that the Spirit is a creature; but nevertheless I do not say that he is God. Orthodox: Be assured of one thing, that for this reason you yourself are not God by nature, because you are a creature of God—as, if you were not a creature, you would be God by nature. Macedonian: But it is nowhere written that the Spirit is God. Orthodox: Let us grant that \"God\" is not written. But you must confess his nature and his divine energies, and that suffices for me for the confession of his divinity. Macedonian: Why do you say what is not written? Orthodox: It is written, but you must confess the nature; and even if it is not written, the nature itself has the name as a consequence. For if a Spirit is confessed to be subsistent, sanctifying, uncreated, he is God, even if you do not wish it. Macedonian: Where is it written that the Spirit is God? Orthodox: Where that which is similar in essence is written. Macedonian: But our fathers spoke of \"consubstantial\" in respect of essence concerning the Son. Orthodox: Were they moved by the sense of the Scripture, or did they speak what was not written from their own authority? Macedonian: Being moved by the sense of the Scripture. Orthodox: The sense of the Scripture also teaches that the uncreated Spirit, being from God, and life-giving, and sanctifying, is a divine Spirit. Macedonian: We too call him divine, but not God. Orthodox: But the divine Spirit, being uncreated, what else is he than God? Macedonian: Divine is one thing, and God is another. Orthodox: If the Scripture says, \"A divine Spirit is he who made me,\" does it not mean the Holy Spirit? Macedonian: No; for it is God who made man. Orthodox: Is it not the Spirit? Macedonian: Is God, then, a divine Spirit? Orthodox: Yes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Εἰ δὲ ὁ Θεὸς Πνεῦμα θεῖον εἴρηται ἐν τῇ Γραφῇ, οὔτε δὲ ἄγγελος, οὔτε ἀρχάγγελος, οὔτε ἄλλη τις δύναμις εἴρηται θεῖον ἐν τῇ Γραφῇ· μόνος δὲ ὁ Θεὸς καὶ τὸ Πνεῦμα αὐτοῦ θεῖον εἴρηται· οὐκ ἄρα τὸ θεῖον ἄλλο τί ἐστι παρὰ τὸ, Θεός. Καὶ Παῦλος δὲ ἐν ταῖς Πράξεσιν οὕτως λέγει· «Γένος οὖν ὑπάρχοντες τοῦ Θεοῦ, οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ, ἢ λίθῳ χαράγματος τέχνης καὶ ἐνθυμήσεως ἀνθρώ που τὸ θεῖον εἶναι ὅμοιον.» Ὁρᾷς, ὅτι ὁ Θεὸς θεῖον, καὶ τὸ θεῖον Θεός; Καὶ ὁ Ἰὼβ δὲ θεῖον εἶπε τὸ Πνεῦμα, οὕτως λέγων· «Ζῇ Κύριος, ὃς οὕτω με κέκρικε, καὶ ὁ παντοκράτωρ, ὁ πικράνας μου τὴν ψυχήν. Εἰ μὴ ἔτι τῆς πνοῆς μοι ἐνούσης, Πνεῦμα δὲ θεῖόν μοι ἐν ῥισὶ, μὴ λαλῆσαι τὸ στόμα μου ἄδικα·»– «Ζῇ Κύριος» λέγων, τὸν Υἱόν· καὶ «ὁ παντοκράτωρ,» τὸν Πατέρα· «Πνεῦμα τὸ θεῖον,» τὸ Πνεῦμα τὸ ἅγιον. Μακεδ. Τρία οὖν ἴσα λέγεις; Ὀρθ. Τῇ πατρό τητι, οὔ· τῇ υἱότητι, οὔ· τῇ φύσει, ναί. Μακεδ. Πῶς οἷόν τε; Ὀρθ. Ὡς ἀποδέδεικται. Μακεδ. Πῶς ἀποδέδεικται; Ὀρθ. Ὅτι τὸ Πνεῦμα ὁμοίως Πατρὶ καὶ Υἱῷ οὐσίᾳ καὶ δυνάμει καὶ βουλῇ καὶ δόξῃ πανταχοῦ ἐστιν, ὁμοίως ὁδηγεῖ πρὸς πᾶσαν ἀλήθειαν, ὁμοίως ἁγιάζει, ὁμοίως τὰ πάντα ἐν πᾶσιν ἐνεργεῖ. Ὧν δὲ ἡ αὐτὴ ἐνέργεια, ἡ αὐτὴ φύσις. Μακεδ. Πῶς οὖν εἴρηται· «Οὐ λαλήσει ἀφ' ἑαυτοῦ,","english":"But if God is called divine Spirit in Scripture, and neither angel nor archangel nor any other power is called divine in Scripture, but God alone and his Spirit are called divine, then the divine is not anything other than God. And Paul also says in the Acts: \"Since we are therefore the offspring of God, we ought not to think that the divine is like gold or silver or stone, engraved by human art and thought.\" Do you see that God is the divine, and the divine is God? And Job also 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 the divine Spirit is in my nostrils, my mouth shall not speak unjust things.\" In saying \"the Lord lives,\" he means the Son; and \"the Almighty,\" the Father; \"the divine Spirit,\" the Holy Spirit. Macedonian: So you say three equals? Orthodox: In fatherhood, no; in sonship, no; in nature, yes. Macedonian: How is that possible? Orthodox: As has been demonstrated. Macedonian: How has it been demonstrated? Orthodox: Because the Spirit, like the Father and the Son, is everywhere in substance and power and will and glory; likewise he guides into all truth, likewise he sanctifies, likewise he works all things in all. And those whose activity is the same have the same nature. Macedonian: How then is it said, \"He will not speak from himself,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἀλλ' ὅσα ἀκούσει, λαλήσει;» Ὀρθ. Ὅτι καὶ ὁ Υἱὸς λέγει· «Ὁ πέμψας με ὁ Πατὴρ ἐντολήν μοι δέδωκε, τί εἴπω καὶ τί λαλήσω.» Τοῦτο δὲ μάλιστα τὴν αὐτὴν δείκνυσι φύσιν Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Μακεδ. Πῶς; Ὀρθ. Ὅτι πᾶσα ἡ γενητὴ φύσις, ἡ οὖσα λογικὴ, καὶ ἀφ' ἑαυτῆς λαλεῖ· ὡς ὅταν λέγῃ ὁ Ἀβραάμ· «Μή τι, Κύριε, ἐὰν λαλήσω ἔτι ἅπαξ·» καὶ ὁ Μω σῆς· «Ἰσχνόφωνος καὶ βραδύγλωσσός εἰμι·» καὶ τὸ, «Δέομαί σε, Κύριε, προχείρισαι ἄλλον·» καὶ ὡς Ἱερεμίας· «Νεώτερός εἰμι, καὶ οὐ δύναμαι προφητεύειν·» ὥστε λέγειν αὐτῷ τὸν Θεόν· «Μὴ λέγε, ὅτι Νεώτερός εἰμι ἐγώ.» Καὶ ὁ Ἰωνᾶς, ἀφ' ἑαυτοῦ βουλευσάμενος, ἀνέβη εἰς πλοῖον, τοῦ φυγεῖν εἰς Ταρσεῖς ἀπὸ προσώπου Κυρίου. Τὸ δὲ Πνεῦμα οὐχ οὕτως· οὐδὲ γὰρ ἔχει φύσιν τοῦ ἕτερον ἔχειν θέλημα, ὅπερ οὐκ ἔστι τοῦ Θεοῦ· ἀλλὰ πάντα, ὅσα ἂν λαλῇ, τοῦ Θεοῦ εἰσι λόγια. Καὶ διὰ τοῦτο εἴρηται· «Οὐ λαλήσει ἀφ' ἑαυτοῦ.» Καὶ γὰρ καὶ περὶ τοῦ Υἱοῦ τὸ αὐτὸ εἴρηται· ἐπειδὴ μή ἐστιν ἐν αὐτῷ ἄλλο τι θέλημα, ὃ οὐκ ἔστι τοῦ Πατρός. Μακεδ. Οὐκ ἔχει οὖν ἴδιον θέλημα τὸ Πνεῦμα; Ὀρθ. Ἀπεξενωμένον τοῦ Θεοῦ μὴ γένοιτο εἰπεῖν! Μακεδ. Ἀλλὰ πῶς οὐκ ἔχει θέλημα ἴδιον; Ὀρθ. Τὸ τοῦ Θεοῦ θέλημα τοῦ Πνεύ ματός ἐστι θέλημα. Οὐ γὰρ ἀγνοεῖ τὸ τοῦ Θεοῦ θέλη μα· ἀλλ' ὃ θέλει ὁ Πατὴρ, τοῦτο θέλει καὶ τὸ Πνεῦμα· πάντα γὰρ οἶδε τὰ τοῦ Θεοῦ, ὡς τὸ πνεῦμα τοῦ ἀν θρώπου τὰ τοῦ ἀνθρώπου. Μακεδ. Καίτοιγε καὶ ὁ Υἱὸς λέγει· «Οὐκ ἦλθον ποιῆσαι τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με.» Ὀρθ. Τί δὲ ἦν τὸ θέλη μα τοῦ πέμψαντος αὐτὸν, ὃ ἦλθε ποιῆσαι; Μακεδ. Ἡ σωτηρία τοῦ κόσμου. Ὀρθ.","english":"But whatever he hears, he will speak? Orth.: That the Son also says: \"The Father who sent me has given me a commandment, what I should say and what I should speak.\" But this especially shows the same nature of the Father, and the Son, and the Holy Spirit. Maced.: How? Orth.: Because all created nature that is rational speaks of itself; as when Abraham says: \"Lord, if I speak yet once more?\" and Moses: \"I am slow of speech and slow of tongue;\" and, \"I beseech you, Lord, appoint another;\" and as Jeremiah: \"I am younger, and I cannot prophesy;\" so that God says to him: \"Do not say, I am younger.\" And Jonah, having taken counsel of himself, went up into a ship, to flee to Tarshish from the presence of the Lord. But the Spirit is not so; for it does not have a nature to have another will, which is not of God; but all things, whatever it speaks, are the oracles of God. And for this reason it is said: \"It will not speak of itself.\" For also concerning the Son the same is said; since there is not in him another will, which is not of the Father. Maced.: Does the Spirit not have its own will, then? Orth.: Far be it from saying that it is alienated from God! Maced.: But how does it not have its own will? Orth.: The will of God is the will of the Spirit. For it does not not know the will of God; but what the Father wills, this the Spirit also wills; for it knows all things of God, as the spirit of man knows the things of man. Maced.: And yet the Son also says: \"I did not come to do my own, but the will of the one who sent me.\" Orth.: But what was the will of the one who sent him, which he came to do? Maced.: The salvation of the world. Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Τοῦτο καὶ ποιῶν οὐ ποιεῖ τὸ ἑαυτοῦ θέλημα, ἀλλὰ τὸ θέλημα τοῦ πέμψαντος αὐτόν. Μακεδ. Αὐτὸς λέγει, ὅτι Οὐκ ἦλθον ποιῆσαι τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Ὀρθ. Ἀνάγκη οὖν πᾶσα ἐναντίον εἶναι θέλημα ἐν αὐτῷ, ὃ ἐκώλυσεν, ἵνα τὸ τοῦ πέμψαντος ποιήσῃ. Μακεδ. Μὴ γένοιτο! οὐ λέγω ἐναντίον εἶναι θέλημα τοῦ Υἱοῦ τῷ θελήματι τοῦ Πα τρός. Ὀρθ. Οὐκοῦν τὸ αὐτὸ θέλημα Πατρὸς καὶ Υἱοῦ. Καὶ γὰρ ὁ Υἱὸς θέλει σῶσαι διὰ σταυροῦ καὶ θανάτου τὸ γένος ἡμῶν, καὶ ὁ Πατὴρ τοῦτο θέλει. Ἐὰν δὲ λέγῃ, «Οὐκ ἦλθον ποιῆσαι τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με,» ὡς εἰς Πατέρα τὰ ὅλα ἀνάγει· κἂν λέγῃ, «Ὁ πέμψας με ὁ Πατὴρ ἐντολήν μοι δέδωκε, τί εἴπω, καὶ τί λαλή σω;» τιμῶν τὸν Πατέρα ὡς Πατέρα λέγει. Εἰ δὲ μὴ, πῶς ὁ Υἱὸς, ἐν ᾧ ἀπόκεινται πάντες οἱ θησαυροὶ τῆς σοφίας, οὐκ οἶδε τί λαλήσει; Μακεδ. Τοῦτο δέχομαι, ὅτι ὁ Υἱὸς ὡς Υἱὸς ἓν θέλημα ἔχει τοῦ Πατρός. Τὸ δὲ Πνεῦμα, ἐὰν μὴ ἀκούσῃ καὶ λάβῃ, οὐ λαλεῖ ἀφ' ἑαυτοῦ. Ὀρθ. Ὥσπερ οὖν ὁ Υἱὸς πάντα ἔχων ἐν τῇ φύσει, ὡς Υἱὸς λέγει, «Οὐδὲν ποιῶ ἀπ' ἐμαυτοῦ,» ἵνα τῶν ἀγαθῶν τὴν ἀρχὴν ἐπὶ τὸν Πατέρα ἀναγάγῃ· οὕτως καὶ περὶ τοῦ Πατρὸς ἄκουε αὐτοῦ λέγοντος· πάντα γὰρ ἔχοντος ἐν τῇ αὐτοῦ φύσει ὡς Πνεύματος Θεοῦ, ἐπὶ τὸν αἴτιον ἀνάγει λέγων· «Οὐ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἀκούσῃ, λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν·» καὶ τὸ, «Ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται,» δηλονότι ἐκ τοῦ Πατρός. Ἐπάγει γάρ· «Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι·","english":"And in doing this he does not do his own will, but the will of the one who sent him. Maced.: He himself says, \"I did not come to do my own will, but the will of the one who sent me.\" Orth.: There is, then, every necessity that there be a contrary will in him, which he restrained, in order that he might do the will of the one who sent him. Maced.: God forbid! I do not say that the will of the Son is contrary to the will of the Father. Orth.: Therefore the will of the Father and of the Son is the same. For the Son wills to save our race through the cross and death, and the Father wills this. But if he says, \"I did not come to do my own will, but the will of the one who sent me,\" he refers all things to the Father; and even if he says, \"The Father who sent me has given me a commandment, what I should say and what I should speak,\" he says this honoring the Father as Father. Otherwise, how is it that the Son, in whom all the treasures of wisdom are laid up, does not know what he will speak? Maced.: I accept this, that the Son, as Son, has one will with the Father. But the Spirit, unless he hears and receives, does not speak from himself. Orth.: Just as, then, the Son, having all things in his nature, says as Son, \"I do nothing from myself,\" in order that he might refer the beginning of good things to the Father; so also hear him concerning the Father saying—for since he has all things in his own nature as the Spirit of God, he refers it to the cause, saying: \"He will not speak from himself, but whatever he hears he will speak, and he will declare to you the things that are coming\"; and also, \"He will take from what is mine,\" evidently from the Father. For he adds: \"All things that the Father has are mine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"διὰ τοῦτο εἶπον, ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.» Λαμβάνειν δὲ αὐτὸ εἶπεν, οὐχ ὡς ἀγνοοῦν, ἀλλ' ὡς ἐπὶ τὸν αἴτιον ἀνάγων τὴν τοῦ Πνεύματος ἐνέργειάν τε καὶ χάριν. Μακεδ. Ἐὰν οὕτως, καλῶς καὶ τοῦτο δέχομαι· διακονεῖ γὰρ ἡμῖν τὴν τοῦ Θεοῦ χάριν τὸ Πνεῦμα. Ὀρθ. Πάλιν διακονίαν λέγεις, ὡς παραιτούμενος εἰπεῖν συνεργὸν τοῦ Θεοῦ τὸ Πνεῦμα; Μακεδ. Οὐ μὴ πείσῃς μέ ποτε εἰπεῖν συνεργὸν τοῦ Θεοῦ τὸ Πνεῦμα. Ὀρθ. Παῦλος ὁ ἀπόστολος συνεργοὺς τοὺς ἀποστόλους λέγει τοῦ Θεοῦ, καὶ σὺ τὸ Πνεῦμα αὐτοῦ συνεργὸν φοβῇ εἰπεῖν; Ἄξιον ἵνα ἀκούσης· «Ἐκεῖ ἐφοβήθησαν φόβον, οὗ οὐκ ἦν φόβος.» Μακεδ. Κἂν εἴπω συνεργὸν τὸ Πνεῦμα τῷ Θεῷ, ἀλλ' οὐ συνδοξάζω αὐτὸ τῷ Θεῷ. Ὀρθ. Ἐὰν οὖν λέγῃ Παῦλος περὶ τῶν πιστευσάντων, ὅτι «Οὐκ ἔτι εἶ δοῦλος, ἀλλ' υἱός· εἰ δὲ υἱὸς, καὶ κληρονόμος μὲν Θεοῦ, συγκληρονόμος δὲ Χριστοῦ·» ἄρα σαυτὸν μὲν ἄξιον τῆς συγκληρονο μίας ἡγῇ, τὸ δὲ Πνεῦμα οὔ; Καὶ σὺ μὲν\n\nἀκούεις· «Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν·» τὸ δὲ Πνεῦμα οὔ; «Εἰ συναπεθάνομεν, καὶ συμβασιλεύσομεν·» τὸ δὲ Πνεῦμα οὔ; Μακεδ. Καὶ τὸ Πνεῦμα βασιλέα λέγεις; Ὀρθ. «Εἰ ὁ θάνατος ἐβασίλευσεν ἀπὸ Ἀδὰμ καὶ μέχρι Μωσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας,» πῶς οὐχὶ τὸ Πνεῦμα τῆς ζωῆς βασι λεύει ἡμῖν; Μακεδ. Ἡμεῖς λέγομεν, ὅτι ὁ Πατήρ ἐστι βασιλεὺς, καὶ ὁ Υἱός· τὸ δὲ Πνεῦμα ὑπηρέτης. Ὀρθ. Οὐδὲ οἶδας σαυτοῦ τὴν αἵρεσιν. Ὁ γὰρ ὑπηρέτης, κἂν μὴ ᾖ βασιλεὺς, τῆς αὐτῆς ἐστι τῷ βασιλεῖ οὐσίας. Λέγεις οὖν καὶ αὐτὸς τῆς αὐτῆς οὐσίας εἶναι τῷ Θεῷ τὸ Πνεῦμα. Μακεδ. Οὔ. Ὀρθ.","english":"For this reason I said that he takes from what is mine and will declare it to you. And he said \"takes,\" not as though ignorant, but as referring the Spirit's activity and grace to the cause. Maced.: If so, I accept this too; for the Spirit ministers God's grace to us. Orth.: Again you say \"ministry,\" as though declining to call the Spirit a co-worker of God? Maced.: You will never persuade me to call the Spirit a co-worker of God. Orth.: The apostle Paul calls the apostles co-workers of God, and do you fear to call his Spirit a co-worker? You deserve to hear: \"There they feared a fear where there was no fear.\" Maced.: Even if I call the Spirit a co-worker of God, I do not glorify him together with God. Orth.: If, then, Paul says concerning those who have believed, \"You are no longer a slave but a son; and if a son, then an heir of God and a co-heir of Christ\"—do you consider yourself worthy of co-heirship, but not the Spirit? And you hear: \"If indeed we suffer together, that we may also be glorified together\"—but not the Spirit? \"If we died together, we shall also reign together\"—but not the Spirit? Maced.: Do you call the Spirit a king? Orth.: \"If death reigned from Adam even until Moses, and over those who did not sin,\" how is it not so that the Spirit of life reigns over us? Maced.: We say that the Father is king, and the Son; but the Spirit is a servant. Orth.: You do not even know your own heresy. For the servant, even if he is not a king, is of the same essence as the king. You are saying, then, that the Spirit too is of the same essence as God. Maced.: No. Orth.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Τὸ δὲ μὴ ὂν τῆς αὐτῆς οὐσίας κτίσμα ἐστὶ καὶ τρεπτὸν, καὶ ἀλλοιωτόν· ἀλλὰ προωμολόγηται ἄτρεπτον καὶ ἀναλλοίωτον καὶ ἄκτιστον εἶναι· τῆς αὐτῆς ἄρα οὐσίας τῷ Θεῷ καὶ τῷ Υἱῷ αὐτοῦ ἐστι. Μακεδ. Εἷς οὖν ἐστι καὶ ὁ αὐτὸς Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦ μα; Ὀρθ. Μὴ γένοιτο εἰπεῖν τοῦτο! εἰ γὰρ ἦν εἷς καὶ ὁ αὐτὸς Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα, οὐκ ἂν εἴρητο παρ' ἡμῶν τῆς αὐτῆς εἶναι οὐσίας. Οὐδὲ γὰρ αὐτὸς ἑαυτῷ τῆς αὐτῆς οὐσίας εἶναι λέγεται. Μακεδ. Ποῦ γέγραπται Θεὸς τὸ Πνεῦμα; Ὀρθ. Ὅταν λέγει ὁ προφήτης, «Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ,» περὶ τίνος λέγει; Μακεδ. Περὶ τοῦ Υἱοῦ. Ὀρθ. Καίτοιγε ὁ Υἱὸς λέγει· «Μὴ μεριμνήσητε πῶς ἢ τί λαλήσετε· αὐτὸ γὰρ τὸ Πνεῦμα διδάξει ὑμᾶς, τί δεῖ ποιεῖν.» Εἰ δὲ οἱ ὑπὸ τοῦ Πνεύματος διδασκόμενοι διδακτοὶ Θεοῦ ἀκούουσι, τί ἄλλο ἂν εἴη τὸ Πνεῦμα, σαυτὸν ἐρώτα. Μακεδ. Διδακτοὶ Θεοῦ ἀκούουσιν οἱ ὑπὸ τοῦ Πνεύματος διδασκόμενοι, ἐπειδὴ ὁ Θεὸς διὰ τοῦ Πνεύματος αὐτοὺς διδάσκει. Ὀρθ. Οὐκ εἶπεν· Ἔσονται πάντες διδακτοὶ τοῦ Θεοῦ, ἀλλ' ἄνευ τοῦ ἄρθρου. Μακεδ. Τρεῖς οὖν εἰσι Θεοί; Ὀρθ. Μὴ γένοιτο! Εἷς Θεὸς ὁ Πατὴρ, καὶ εἷς Θεὸς ὁ Υἱὸς, καὶ εἷς Θεὸς τὸ ἅγιον Πνεῦμα. Μακεδ. Τρεῖς οὖν Θεοί; Ὀρθ. Ὁμολογεῖς καὶ αὐτὸς Θεὸν εἶναι τὸν Πατέρα, καὶ Θεὸν τὸν Υἱὸν, ἢ οὐδὲ τοῦτο; Μακεδ. Ὁμολογῶ Θεὸν τὸν Πατέρα, καὶ τὸν Υἱόν. Ὀρθ. Δύο οὖν Θεοὺς λέγεις; Μακεδ. Μὴ γένοιτο! Ὀρθ. Ὥσπερ οὖν Θεὸν λέγων τὸν Πατέρα καὶ Θεὸν τὸν Υἱὸν, οὐ δύο Θεοὺς λέγεις· οὕτως ὁμολογῶν καὶ τὴν τοῦ Πνεύματος θεότητα, μὴ τρεῖς λέγε Θεούς· «Ἄκουε, γὰρ, Ἰσραήλ·","english":"But what is not is a creature of the same essence and is mutable and subject to change; but it has been previously confessed that it is immutable and unchangeable and uncreated; therefore it is of the same essence as God and his Son. Maced.: Is there, then, one and the same Father, and Son, and Holy Spirit? Orth.: God forbid that one should say this! For if there were one and the same Father, and Son, and Holy Spirit, it would not have been said by us that they are of the same essence. For neither is he himself said to be of the same essence as himself. Maced.: Where is it written that the Spirit is God? Orth.: When the prophet says, \"And they shall all be taught of God,\" of whom does he speak? Maced.: Of the Son. Orth.: And yet the Son says: \"Do not be anxious how or what you shall speak; for the Spirit himself will teach you what you must do.\" But if those who are taught by the Spirit are called taught of God, what else would the Spirit be? Ask yourself. Maced.: Those who are taught by the Spirit are called taught of God, since God teaches them through the Spirit. Orth.: He did not say, \"They shall all be taught of God,\" but without the article. Maced.: Are there, then, three Gods? Orth.: God forbid! One God is the Father, and one God is the Son, and one God is the Holy Spirit. Maced.: Are there, then, three Gods? Orth.: Do you yourself confess that the Father is God, and the Son is God, or not even this? Maced.: I confess that the Father is God, and the Son. Orth.: Do you, then, say there are two Gods? Maced.: God forbid! Orth.: Just as, then, in saying that the Father is God and the Son is God, you do not say there are two Gods, so too, in confessing the divinity of the Spirit, do not say there are three Gods. \"Hear, O Israel,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Κύριος ὁ Θεός σου, Κύριος εἷς ἐστι.» Μακεδ. Εἷς οὖν ἐστι Θεὸς, Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα. Ὀρθ. Εἷς Θεὸς, οὐχ ὡς τριώνυμος, ἀλλ' ὡς οἱ ἐν Χριστῷ κατηρτισμένοι, εἷς τῷ λόγῳ τῆς συμφωνίας καὶ τῆς φύσεως. Μακεδ. Κἀγὼ λέγω μίαν συμφωνίαν. Ὀρθ. Εἰπὲ καὶ φύσιν, ἵνα μακάριος γένῃ. Μακεδ. Οὐ δύναμαι εἰπεῖν μίαν φύ σιν. Ὀρθ. Οὐκοῦν εἰπὲ ἀνομοίους. Μακεδ. Οὐδὲ τοῦτο λέγω. Ὀρθ. Οὔτε οὖν ψυχρὸς εἶ, κατὰ τὸ γεγραμμέ νον, οὔτε θερμός· εἰ γὰρ ἦς ψυχρὸς, ἀνομοίους ἂν εἶπες τὰς φύσεις· εἰ ἦς θερμὸς, ἀπαραλλάκτους. Μα κεδ. Ἀπαράλλακτον λέγω φύσιν τὸν Υἱόν. Ὀρθ. Φύσις δὲ φύσεως ἀπαράλλακτος οὖσα, ἡ αὐτή ἐστι φύσις. Ὁμοίως γάρ ἐστιν ἀθάνατος, ὁμοίως ἅγιος, ὁμοίως ἄφθαρτος, ὁμοίως ἄτρεπτος. Πατὴρ δὲ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα ὁμοίως εἰσὶ τὰ προειρημένα. Μία ἄρα φύσις ἐστὶ τῷ λόγῳ τῆς ταυτότητος. Μακεδ. Ἀλλὰ ὑποτάσσεσθαι λέγω τῷ Πατρὶ τὸν Υἱὸν, καὶ πῶς δύνα μαι εἰπεῖν μίαν φύσιν; Ὀρθ. Τὴν γὰρ ὑποταγὴν, τῆς φύσεως ὑποταγὴν εἶναι λέγεις, ἢ τῆς οἰκονομίας; Μακεδ. Τῆς φύσεως. Ὀρθ. Οὐκοῦν ἀνόμοιον λέγεις τὴν φύσιν; Μακεδ. Μὴ γένοιτο! Ὀρθ. Ὅταν λέγῃ ὁ Προφήτης· «Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, πρόβατα καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου,» τὴν φύσιν τῶν ἀλόγων τῇ φύσει τῶν ἀνθρώπων ὑποτάσσεσθαι λέγει; Μακεδ. Ναί. Ὀρθ. Ἀνόμοιος δὲ ἡ φύσις τῶν κτηνῶν τῇ φύσει τῇ ἀνθρω πίνῃ; Μακεδ. Ναί. Ὀρθ. Ἐὰν λέγῃ. «Ὑπέταξελαοὺς ἡμῖν καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν,» οὐ τὴν φύσιν τῇ φύσει λέγει, ἀλλὰ τὴν τῆς ἁμαρτίας δουλείαν τῇ ἐλευθερίᾳ τῆς πίστεως; Μακεδ. Ναί. Ὀρθ.","english":"The Lord your God, the Lord is one.” Maced. Therefore God is one: Father, and Son, and Holy Spirit. Orth. One God, not as one with three names, but as those who are established in Christ, one in the word of agreement and of nature. Maced. And I too say one agreement. Orth. Say also nature, that you may become blessed. Maced. I cannot say one nature. Orth. Then say they are unlike. Maced. I do not say this either. Orth. Therefore you are neither cold, according to what is written, nor hot; for if you were cold, you would have said the natures are unlike; if you were hot, that they are without difference. Maced. I say the Son is a nature without difference. Orth. But a nature that is without difference from a nature is the same nature. For it is similarly immortal, similarly holy, similarly incorruptible, similarly immutable. And Father and Son and Holy Spirit are similarly the things previously stated. Therefore there is one nature by the word of identity. Maced. But I say that the Son is subject to the Father, and how can I say one nature? Orth. Do you say the subjection is a subjection of nature, or of economy? Maced. Of nature. Orth. Then you say the nature is unlike? Maced. May it not be! Orth. When the Prophet says, “You subjected all things under his feet, sheep and all oxen, and moreover the cattle of the field,” does he say that the nature of the irrational animals is subjected to the nature of humans? Maced. Yes. Orth. And is the nature of the cattle unlike the human nature? Maced. Yes. Orth. If he says, “He subjected peoples to us and nations under our feet,” does he not say that nature is subjected to nature, but the slavery of sin to the freedom of faith? Maced. Yes. Orth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ἄλλως οὖν ἡμῖν τὰ κτήνη ὑποτάσσεται, καὶ ἄλλως τὰ ἔθνη; Μακεδ. Ναί. Ὀρθ. Ἐὰν λέγῃ ἡ Γραφὴ, «Οἱ δοῦλοι ὑποτασσόμενοι τοῖς κατὰ σάρκα κυρίοις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς,» ἄλλως τὰ κτήνη, καὶ ἄλλως τὰ\n\nἔθνη, καὶ ἄλλως οἱ δοῦλοι· τὰ γὰρ κτήνη τῇ φύσει, τὰ ἔθνη τῇ πίστει, οἱ δοῦλοι τῷ νόμῳ. Ἐγχωρεῖ γὰρ τοὺς δούλους κρείττονας εἶναι τῇ ἀρετῇ τῶν δεσποτῶν. Μακεδ. Ὁμολογουμένως ἄλλως καὶ ἄλλως ὑποταγή. Ὀρθ. Ἀλλὰ καὶ ἡμεῖς ἀλλήλοις ὑποτασσόμενοι διὰ τὴν ἀγάπην, οὐχ ὡς τὰ κτήνη φυσικῶς, οὔθ' ὡς τὰ ἔθνη τῇ πίστει, οὔθ' ὡς δοῦλοι τῷ νόμῳ. Μακεδ. Οὔτε ὡς κτήνη, οὔτε ὡς ἔθνη, οὔτε ὡς οἱ δοῦλοι, ἀλλὰ διὰ τὴν τοῦ Κυρίου ἀγάπην. Ὀρθ. Ὁ τοίνυν Υἱὸς ὑποτασσόμενος τῷ Πατρὶ, ὡς τὰ κτήνη διὰ τὴν φύσιν τοῖς ἀν θρώποις ὑποτάσσεται, ἢ ὡς δοῦλοι διὰ τὸν νόμον, ἢ ὡς ἁμαρτωλὸς διὰ τὴν πίστιν, ἢ ὡς Υἱὸς διὰ τὴν ἀγάπην. Υἱὸς δὲ Πατρὶ τὴν αὐτὴν ἔχει φύσιν ὑποτασσόμενος, οὐχὶ φύσει τῆς θεότητος, ἀλλὰ τῇ οἰκονομίᾳ τῆς ἀν θρωπότητος. Ὁ γὰρ ὑποτασσόμενος ἔχει τι θέλημα, ὃ κολάζει, ἵνα τὸ τοῦ προστάσσοντος ποιήσῃ· Πατρὸς δὲ καὶ Υἱοῦ ἕν ἐστι θέλημα τῷ λόγῳ τῆς θεότητος. Μακεδ. Πῶς οὖν γέγραπται· «Ὑπήκοος γενόμενος μέχρι θανάτου·» καὶ, «Ὅταν δὲ αὐτῷ ὑποταγῇ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν;» Ὀρθ. Μορφὴν γὰρ δούλου λαβὼν ἐν μορφῇ Θεοῦ ὑπάρχων, ἀναγκαῖον καὶ τὴν ὑποταγὴν τῆς δουλικῆς μορφῆς ἀνειληφὼς, ὑπὲρ ἡμῶν ὑποτάσσεται τῷ ἑαυτοῦ Πατρὶ, οὐ φύσει θεότητος, ἀλλ' ἑνώσει μορφῆς δουλικῆς, ἧς ἔλαβε.","english":"Therefore, in one way the animals are subject to us, and in another way the nations? Maced. Yes. Orth. If the Scripture says, \"Slaves, being subject to your masters according to the flesh, not only to the good and gentle, but also to the crooked,\" in one way animals, and in another way the nations, and in another way slaves: for animals by nature, the nations by faith, slaves by law. For it is possible for slaves to be better in virtue than their masters. Maced. It is admitted that the subjection is in one way and in another. Orth. But we also, being subject to one another because of love, not as animals naturally, nor as the nations by faith, nor as slaves by law. Maced. Neither as animals, nor as the nations, nor as slaves, but because of love for the Lord. Orth. The Son, therefore, being subject to the Father—is it as animals are subject to humans by nature, or as slaves by law, or as a sinner by faith, or as a son by love? But the Son, having the same nature as the Father, is subject, not by the nature of the divinity, but by the economy of the humanity. For the one who is subject has a will of his own, which he disciplines in order to do the will of the one who commands; but the Father and the Son have one will by the word of the divinity. Maced. How then is it written: \"Becoming obedient unto death,\" and, \"When all things are subjected to him, then the Son himself will also be subjected to the one who subjected all things to him, so that God may be all in all\"? Orth. For having taken the form of a slave while existing in the form of God, it was necessary that he also assume the subjection of the slave's form, and he is subject to his own Father for our sake, not by the nature of the divinity, but by the union with the slave's form which he took.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τί δὲ καὶ ἐλαττοῦσθαι τὴν τοῦ Υἱοῦ φύσιν νομίζεις διὰ τὸ ὑποτάσσεσθαι αὐ τὸν τῷ Πατρί; Ἐὰν οὖν ἀκούσῃς, ὅτι καὶ ἀνθρώποις ὑπετάγη ὁ Θεὸς Λόγος, ἆρα καὶ τῶν ἀνθρώπων ἐλάττονα θήσεις τῇ φύσει; Μακεδ. Ποῦ γέγραπται, ὅτι καὶ ἀνθρώποις ὑπετάγη; Ὀρθ. Ἄνθρωπος ἦν ἡ Μαρία καὶ ὁ Ἰωσὴφ, καὶ ὑπετάγη αὐτοῖς, ὡς ἐν Εὐαγγε λίοις γέγραπται. Εὑρόντες γὰρ αὐτὸν, φησὶν, ἐν τῷ ἱερῷ, ἔλεγον αὐτῷ· «Τέκνον, τί ἐποίησας ἡμῖν οὕτως; Ἰδοὺ ἐγὼ καὶ ὁ πατήρ σου ἐζητοῦμέν σε. Ὁ δὲ εἶπε· Τί ὅτι ἐζητεῖτέ με; Οὐκ ᾔδειτε, ὅτι ἐν τῷ οἴκῳ τοῦ Πατρός μου δεῖ με εἶναι; καὶ κατῆλθεν εἰς Ναζαρὲτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς.» Ἆρα καὶ τοῦ Ἰωσὴφ καὶ τῆς Μαρίας ὑποδεέστερος ἦν ὁ Μονογενὴς τοῦ Θεοῦ, ὁ Σωτὴρ τοῦ κόσμου; Μακεδ. Οὐχὶ, μὴ γένοιτο! Ὀρθ. Οὕτω, κἂν ὑποτάσσεσθαι λέγηται τῷ Πατρὶ, οὐκ ἐλαττοῦται τὴν φύσιν· ἀλλ' ὡς Υἱὸς μορφὴν δούλου εὐδοκήσας λαβεῖν, καὶ τὴν ὑποταγὴν ἔλαβε τῆς δουλικῆς μορφῆς. Ἐν γὰρ ταύτῃ ὢν, καὶ τῇ Μαρίᾳ ὑπετάγη. Μακεδ. Αὐτὸς εἶπε Θεὸν ἑαυτοῦ τὸν Πατέρα. Καὶ πῶς δύναται ἡ αὐτὴ φύσις εἶναι; Ὀρθ. Ὁ Υἱὸς τοῦ Θεοῦ καὶ Θεός ἐστι τῇ φύσει, καὶ ἄνθρωπος τῇ προσλήψει τῆς σαρκὸς, ἢ οὔ; Μακεδ. Ναί. Ὀρθ. Οὐκοῦν τῇ μὲν θεότητι Πατὴρ αὐτοῦ ἐστιν ὁ Θεὸς, τῇ δὲ ἀνθρωπότητι, Θεός. Μακεδ. Ἐγὼ τοῦ συναμφοτέρου αὐτὸν Θεὸν λέγω. Ὀρθ. Ἀναμνήσθητι τοῦ ῥητοῦ τοῦ λέγοντος οὕτως· «Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν.» Ἢ οὐχ οὕτως; Μακεδ. Οὕτως. Ὀρθ. Οὕτως οὖν ἐστιν αὐτοῦ Πατὴρ ὡς καὶ ἡμῶν; Μακεδ. Οὔκ. Ὀρθ. Ἀλλ' αὐτοῦ μὲν φύσει, ἡμῶν δὲ χάριτι;","english":"But do you think that the nature of the Son is diminished because he is subject to the Father? If, then, you hear that God the Word was subject to men, will you also make him inferior by nature to men? Maced. Where is it written that he was subject to men? Orth. Mary and Joseph were human, and he was subject to them, as it is written in the Gospels. For when they found him in the temple, they said to him: \"Child, why have you done this to us? Behold, I and your father have been seeking you.\" And he said: \"Why were you seeking me? Did you not know that I must be in my Father's house?\" And he went down to Nazareth and was subject to them. Was the only-begotten of God, the Savior of the world, then inferior to Joseph and Mary? Maced. No, God forbid! Orth. So too, even if he is said to be subject to the Father, he is not diminished in nature; but as the Son who was well pleased to take the form of a slave, he also received the subjection of the slave's form. For being in it, he was also subject to Mary. Maced. He himself called the Father his God. And how can the same nature be? Orth. The Son of God is God by nature, and man by the assumption of flesh, or not? Maced. Yes. Orth. Therefore, in his divinity God is his Father, but in his humanity, his God. Maced. I call him God of the composite whole. Orth. Remember the saying that speaks thus: \"I go to my Father and your Father, and my God and your God.\" Or is it not so? Maced. So it is. Orth. Is he, then, his Father as he is also ours? Maced. No. Orth. But his by nature, and ours by grace?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Μέτοχοι γὰρ γενόμενοι τοῦ Χριστοῦ, εὑρέθημεν ἐγγὺς οἱ μακρὰν τῇ φύσει, ὥστε χρηματίζειν ἡμῶν τὸν Θεὸν Πατέρα. Μακεδ. Οὕτως. Ὀρθ. Ὥσπερ οὖν ἡμεῖς,μέτοχοι τοῦ Χριστοῦ γενόμενοι, ἔχομεν τὸν Θεὸν Πα τέρα, οὕτω καὶ ὁ Υἱὸς Λόγος ὢν καὶ Θεὸς, μετασχὼν αἵματος καὶ σαρκὸς, ἔσχε τὸν Πατέρα Θεόν· ὥστε λέγειν αὐτόν· «Ἐκ κοιλίας μητρός μου Θεός μου εἶ σύ.» Ἐκ κοιλίας δὲ μητρὸς ὁ Λόγος ἐγένετο, ὅτε ἡ Παρθένος ἐν γαστρὶ ἔλαβε καὶ ἔτεκε τὸν Ἐμμανουὴλ, καὶ οὕτως ὑποτάσσεται μορφὴν δούλου λαβών. Μα κεδ. Αὐτὸς λέγει· «Ὁ Πατήρ μου μείζων μου ἐστίν.» Ὀρθ. Καὶ τὸ «μείζων» τῶν πολλαχῶς ἐστι λεγομένων ἐν τῇ θείᾳ Γραφῇ. Μακεδ. Καὶ τὸ «μείζων» διὰ τὴν σάρκα λέγεις; Ὀρθ. Ἴδωμεν μετὰ φόβου Θεοῦ τὸν νοῦν τῆς Γραφῆς, ποσαχῶς λέγει τὸ «μείζων.» Μακεδ. Ἴδωμεν. Ὀρθ. Λέγει ὁ Υἱὸς ἐν Εὐαγγελίοις· «Ὁ Πατὴρ, ὃς δέδωκέ μοι, μείζων πάντων ἐστὶ, καὶ οὐ δεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ Πατρός μου. Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.» Καὶ περὶ τοῦ Ἡσαῦ εἴρηται· «Ὅτι ὁ μείζων δουλεύσει τῷ ἐλάττονι·» καὶ, «Μείζων ἦν ὁ Σαοὺλ","english":"For having become partakers of Christ, we who were far off by nature have been found near, so that God is called our Father. Maced. So it is. Orth. Just as we, then, having become partakers of Christ, have God as Father, so also the Son, being Word and God, having partaken of blood and flesh, had God as Father; so that he says, \"From my mother's womb you are my God.\" And the Word came from his mother's womb when the Virgin conceived in her womb and bore Emmanuel, and thus he is subject, having taken the form of a servant. Maced. He himself says, \"My Father is greater than I.\" Orth. And \"greater\" is among the things spoken in many ways in the divine Scripture. Maced. And do you say \"greater\" because of the flesh? Orth. Let us consider with the fear of God the mind of the Scripture, in how many senses it says \"greater.\" Maced. Let us consider. Orth. The Son says in the Gospels: \"The Father, who has given me, is greater than all, and no one is able to snatch out of the hand of my Father. I and the Father are one.\" And concerning Esau it has been said: \"That the greater shall serve the lesser\"; and, \"Saul was greater","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"τῶν πάντων ἀνθρώπων·» καὶ, «Ἡ ἀγάπη μείζων πάντων ἐστί·» καὶ, «Ὁ κόκκος τοῦ σινάπεως, ὅταν αὐξηθῇ, μείζων πάντων τῶν λα χάνων γίνεται.» Γέγραπται ταῦτα, ἢ οὔ; Μακεδ. Γέγραπται. Ὀρθ. Οὕτως οὖν λέγεις τὸν Ἡσαῦ τοῦἸακὼβ μείζονα, ὡς τὸν Σαοὺλ τῶν ἄλλων ἀνθρώπων, ὡς τὴν ἀγάπην τῆς ἐλπίδος καὶ πίστεως; Μακεδ. Οὔ. Ὀρθ. Εὖ λέγεις. Ὁ γὰρ Σαοὺλ μεγέθει τοῦ σώματος μείζων ἐλέχθη τῶν ἄλλων ἀνθρώπων· ἡ δὲ ἀγάπη τῆς ἐλπίδος καὶ τῆς πίστεως μείζων ἐλέχθη, ὡς τῆς τῶν ἄλλων ἀρετῶν ἐπιδόσεως αἰτία οὖσα· ἀγαπή σαντες γὰρ πιστεύομεν, πιστεύσαντες δὲ ἐλπίζομεν. Μακεδ. Καὶ τοῦτο δέχομαι. Ὀρθ. Οὕτως οὖν λέγεις τὸν Πατέρα μείζονα πάντων, ὡς τὴν ἀγάπην τῆς ἐλ πίδος τῇ ποιότητι, ἢ ὡς τὸν Ἡσαῦ τοῦ Ἰακὼβ τῷ χρόνῳ, ἢ ὡς τὸν Σαοὺλ τῶν ἄλλων ἀνθρώπων τῷ μεγέθει; Μακεδ. Οὔ. Ὁ γὰρ Πατὴρ ἀσυγκρίτῳ ὑπεροχῇ μείζων πάντων ἐστίν. Ὀρθ. Οὐκοῦν, εἰ ἀσυγκρίτῳ ὑπεροχῇ μείζων πάντων ἐστὶν ὁ Πατὴρ, οὔτε ὡς Ἡσαῦ τοῦ Ἰακὼβ τῷ χρόνῳ, οὔτε ὡς ὁ Σαοὺλ τῶν ἄλλων ἀνθρώπων τῷ μεγέθει, οὔτε ὡς ἡ ἀγάπη τῆς πίστεως καὶ ἐλπίδος τῇ ποιότητι. Μακεδ. Πῶς δέ; Ὀρθ. Ὅτι ὁ ἀσυγκρίτῳ ὑπεροχῇ μείζων πάντων ὢν, ὁμοίως καὶ ὡσαύτως μείζων πάντων ἐστὶ, καὶ οὐ τοῦ μὲν πλεῖον, τοῦ δὲ ἔλαττον. Μακεδ. Ἀληθῶς λέ γεις. Ὀρθ. Ὡσαύτως οὖν λέγεις μείζονα τοῦ Υἱοῦ τὸν Πατέρα καὶ τῶν ἵππων, καὶ τῶν κυνῶν, καὶ πάντων ἀλόγων ζώων, καὶ τῆς ἀναισθήτου ὕλης; Μακεδ. Οὐχὶ, μὴ γένοιτο! Ὀρθ. Οὐκ ἄρα πάντων ἀσυγκρίτῳ ὑπεροχῇ μείζων ἐστί. Τοῦ γὰρ Υἱοῦ ὡς Πατὴρ Υἱοῦ. Μακεδ. Συγκρίτως ἄρα. Ὀρθ. Εἶπον ὡς Πατὴρ Υἱοῦ.","english":"of all men\"; and, \"Love is greater than all things\"; and, \"The grain of mustard seed, when it has grown, becomes greater than all the vegetables.\" Are these things written, or not? Maced. They are written. Orth. Do you then say that Esau is greater than Jacob, as Saul is greater than the other men, as love is greater than hope and faith? Maced. No. Orth. You speak well. For Saul was said to be greater than the other men in the size of his body; but love was said to be greater than hope and faith, as being the cause of the increase of the other virtues; for having loved, we believe, and having believed, we hope. Maced. And this I accept. Orth. Do you then say that the Father is greater than all things, as love is greater than hope in quality, or as Esau is greater than Jacob in time, or as Saul is greater than the other men in size? Maced. No. For the Father is greater than all things by an incomparable pre-eminence. Orth. Therefore, if the Father is greater than all things by an incomparable pre-eminence, he is neither greater as Esau is greater than Jacob in time, nor as Saul is greater than the other men in size, nor as love is greater than faith and hope in quality. Maced. How so? Orth. Because he who is greater than all things by an incomparable pre-eminence is likewise and in the same way greater than all things, and not greater than one thing and less than another. Maced. You speak truly. Orth. Do you then say in the same way that the Father is greater than the Son, and than horses, and than dogs, and than all irrational animals, and than insensate matter? Maced. No, God forbid! Orth. Then he is not greater than all things by an incomparable pre-eminence. For he is greater than the Son as a Father is greater than a Son. Maced. Then he is greater by comparison. Orth. I said, as a Father is greater than a Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ὑπερέχων γὰρ τῶν ἄλλων ἀσυγκρίτῳ ὑπεροχῇ, οὐ τοῦ Υἱοῦ μείζων ἐστὶν ἀσυγκρίτῳ ὑπεροχῇ, ἀλλ' ὡς Πατὴρ Υἱοῦ. Εἰ δὲ οὐκ ἀσυγκρίτῳ ὑπεροχῇ μείζων αὐτοῦ ἐστιν, οὐ φύσει μείζων· οὐ γὰρ ἀσύγκριτος. Εἰ δὲ οὐ τῇ φύσει μείζων, οὐδὲ τῷ μεγέθει· ἀμεγέθης γάρ· οὐδὲ τῷ χρόνῳ· ἄχρονος γάρ· οὐδὲ τῇ ποιότητι· ἄποιος γάρ. Οὐκ ἄρα ἄλλῳ τινὶ μείζονα ἑαυτοῦ τὸν Πατέρα λέγει, ἀλλ' ἢ ὡς Υἱὸς μορφὴν δούλου λαβὼν καὶ τιμῶν τὸν ἑαυτοῦ Πατέρα. Μακεδ. Τοῦτο δέχομαι. Ὀρθ. Ἡ αὐτὴ ἄρα φύσις ἐστὶ Πατρὸςκαὶ Υἱοῦ· ἐπειδὴ μὴ ἀσυγκρίτῳ ὑπεροχῇ μείζω ἑαυτοῦ τὸν Πατέρα λέγει. Οὐδὲ γὰρ ἂν εἴη Υἱὸς μὴ τὴν αὐ τὴν φύσιν ἔχων. Εἰ δὲ τοῦτο, οὐκ ἄρα τῇ φύσει ὑπο τάσσεται, ἀλλ' ὡς Υἱὸς μορφὴν δούλου λαβών. Μακεδ. Περὶ μὲν τοῦ Υἱοῦ καλῶς λέγεις· περὶ δὲ τοῦ Πνεύματος οὐ καλῶς. Κἂν γὰρ μὴ ᾖ κτιστὸν τὸ Πνεῦμα, ἀλλὰ γενητόν ἐστι. Πάντα γὰρ διὰ τοῦ Υἱοῦ ἐγένοντο. Εἰ δὲ πάντα, δηλονότι καὶ τὸ Πνεῦμα. Ὀρθ. Εἰ γενητόν ἐστι, καὶ κτιστόν ἐστιν. Εἰ γὰρ τὸ γενητὸν οὐκ ἔστι κτιστὸν, πάντα δὲ δι' αὐτοῦ ἐγένετο· οὐδὲ τὰ πάντα κτιστά. Εἰ δὲ τοῦτο, πῶς νοήσω μεν τὸ παρὰ τῷ Παύλῳ εἰρημένον· «Τὰ πάντα ἐν αὐτῷ ἔκτισται;» Μακεδ. Ἀλλ' οὐ πάντα ὁμότιμά εἰσιν. Ὀρθ. Κἂν μὴ ὦσιν ὁμότιμα, ἀλλ' ὅμως τὰ πάντα κτίσματά εἰσι. Κτίσμα δὲ κτίσματος οὐδὲν διαφέρει, ᾗ κτίσμα ἐστί. Μακεδ. Οὐδὲν διαφέρει ὁ Γαβριὴλ τοῦ ἵππου, ἢ καὶ ἑτέρου τινὸς τῶν ἀλόγων; Ὀρθ. Ἧ κτίσμα ἐστὶν, οὐδὲν διαφέρει· ᾗ δὲ ἄγγελος, πνεῦμα λειτουργικὸν, εἰς διακονίαν ἀποστελλόμενον, οὐ τῶν ἀλόγων μόνον, ἀλλὰ καὶ ἡμῶν τῶν ἀνθρώπων, καὶ τῶν ἀγγέλων, ἀρχάγγελος ὤν.","english":"For being superior to the others by an incomparable preeminence, he is not greater than the Son by an incomparable preeminence, but as Father of the Son. But if he is not greater than him by an incomparable preeminence, he is not greater by nature; for it is not incomparable. But if he is not greater by nature, neither is he greater in magnitude—for he is without magnitude; nor in time—for he is timeless; nor in quality—for he is without quality. Therefore he does not call the Father greater than himself for any other reason than as a Son who took the form of a slave and honors his own Father. Maced. I accept this. Orth. Therefore the same nature is of the Father and the Son, since he does not call the Father greater than himself by an incomparable preeminence. For he would not be a Son unless he had the same nature. But if this is so, then he is not subject by nature, but as a Son who took the form of a slave. Maced. What you say about the Son is well said; but about the Spirit it is not well said. For even if the Spirit is not created, still it is generated. For all things came to be through the Son. And if all things, then clearly the Spirit too. Orth. If it is generated, it is also created. For if what is generated is not created, but all things came to be through him, then not even all things are created. But if this is so, how shall I understand what was said by Paul: \"All things were created in him\"? Maced. But not all things are of equal honor. Orth. Even if they are not of equal honor, nevertheless all things are creatures. And a creature differs in nothing from a creature, insofar as it is a creature. Maced. Does Gabriel differ in nothing from a horse, or from any other of the irrational beasts? Orth. Insofar as he is a creature, he differs in nothing; but insofar as he is an angel, a ministering spirit sent for service, he is an archangel not only of the irrational beasts, but also of us men, and of the angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Καὶ γὰρ ὀφθαλ μὸς τῶν ἄλλων μελῶν τοῦ σώματος τιμιώτερός ἐστιν, ᾗ ὀφθαλμός ἐστιν· ἀλλ' οὐχὶ σῶμά ἐστι. Μακεδ. Ἡμεῖς λέγομεν, ὅτι ἐκ τοῦ Θεοῦ διὰ τοῦ Υἱοῦ ἔχει τὸ εἶναι. Ὀρθ. Τὰ γὰρ ἄλλα, οὐκ ἐκ τοῦ Θεοῦ διὰ τοῦ Υἱοῦ ἔχοντα τὸ εἶναι, κτίσματά εἰσι; Μακεδ. Ναί. Ὀρθ. Κτίσμα ἄρα καὶ τὸ Πνεῦμα. Μακεδ. Οὐ λέγω κτίσμα, ἐπειδὴ οὐ γέγραπται. Ὀρθ. Μὴ γενητὸν λέγε, ἐπειδὴ ἐκ παραλλήλου αὐτὸ σημαινόμενόν ἐστι. Μακεδ. Ἀλλὰ, «Πάντα δι' αὐτοῦ ἐγένετο,» γέγραπται· καὶ, «Τὰ σύμπαντα δοῦλα σὰ,» γέγραπται. Ὀρθ. Δοῦλον οὖν λέγεις τὸ Πνεῦμα; Μακεδ. Μὴ γένοιτο! Ὀρθ. Οὐκ ἄρα μετὰ τῶν πάντων συναριθμεῖ ται. Μακεδ. Τρία οὖν ἀγένητα λέγεις; Ὀρθ. Ἀλλ' οὐκ ἀναίτια, οὔτε μὴ ἀπάτορα. Καὶ γὰρ εἰ ἀγένητον τὸ Πνεῦμα, ἀλλ' οὐκ ἀναίτιον· ἔχει γὰρ αἴτιον τὸν Θεὸν, οὗ Πνεῦμά\n\nἐστι. Κἂν ἀγένητος ὁ Υἱὸς, ἀλλ' οὐκ ἀπάτωρ· ἔχει γὰρ Πατέρα τὸν Θεὸν, ἐξ οὗ καὶ γεγέννηται. Ὁ δὲ Πατὴρ καὶ ἀγένητος καὶ ἀναίτιος καὶ ἀπάτωρ. Μακεδ. Οὐκ ἐγένετο οὖν τὸ Πνεῦμα διὰ τοῦ Υἱοῦ; Ὀρθ. Μὴ γένοιτο! Πῶς γὰρ ὁ Πατὴρ λέγει τιθέναι αὐτὸ ἐπὶ τὸν Υἱὸν, εἴπερ δι' αὐτοῦ ἐγένετο; Μακεδ. Ποῦ γέγραπται, ὅτι ὁ Πατὴρ ἐπὶ τὸν Υἱὸν τίθησι τὸ Πνεῦμα; Ὀρθ. «Ἰδοὺ ὁ Παῖς μου ὁἀγαπητὸς, εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ Πνεῦμά μου ἐπ' αὐτόν.» Μακεδ. Οὐ τοῦτο λέγει τὸ Πνεῦμα. Ὀρθ. Ἔστι γὰρ ἄλλο Πνεῦμα τοῦ Πατρός;Μακεδ. Καὶ αὐτὸς ὁ Πατὴρ Πνεῦμά ἐστι· καὶ ὅταν λέγει, «Θήσω τὸ Πνεῦμά μου ἐπ' αὐτὸν,» δύναμιν αὐτοῦ λέγει. Ὀρθ. Ὅταν οὖν λέγει, «Ἐφ' ὃν ἂν ἴδῃςτὸ Πνεῦμα καταβαῖνον καὶ μένον ἐπ' αὐτὸν,» τὴν δύναμιν αὐτοῦ λέγει; Μακεδ.","english":"For the eye is more honorable than the other members of the body, insofar as it is an eye; but it is not a body. Macedonian: We say that it has its being from God through the Son. Orthodox: Then are the other things, which do not have their being from God through the Son, creatures? Macedonian: Yes. Orthodox: Therefore the Spirit is also a creature. Macedonian: I do not say creature, since it is not written. Orthodox: Do not say \"made,\" since it is signified as equivalent. Macedonian: But \"All things were made through him\" is written; and \"The universe is your servant\" is written. Orthodox: Do you then call the Spirit a servant? Macedonian: God forbid! Orthodox: Therefore it is not numbered among all things. Macedonian: Do you then say there are three unbegotten? Orthodox: But not without cause, nor without a father. For even if the Spirit is unbegotten, it is not without cause; for it has God as its cause, whose Spirit it is. And even if the Son is unbegotten, he is not without a father; for he has God as Father, from whom he was also begotten. But the Father is both unbegotten and without cause and without a father. Macedonian: Was the Spirit then not made through the Son? Orthodox: God forbid! For how does the Father say he places it upon the Son, if indeed it was made through him? Macedonian: Where is it written that the Father places the Spirit upon the Son? Orthodox: \"Behold my beloved Servant, in whom my soul has taken delight; I will place my Spirit upon him.\" Macedonian: He does not mean the Spirit here. Orthodox: Is there then another Spirit of the Father? Macedonian: The Father himself is also Spirit; and when he says, \"I will place my Spirit upon him,\" he means his power. Orthodox: When then he says, \"Upon whom you see the Spirit descending and remaining upon him,\" does he mean his power? Macedonian:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Οὔκ, ἀλλ' αὐτὸ τὸ Πνεῦμα τὸν Παράκλητον λέγει. Ὀρθ. Ἄλλο οὖν εἶπετῷ προφήτῃ τιθέναι ἐπ' αὐτὸν, καὶ ἄλλο τῷ Ἰωάννῃ. Μακεδ. Ὃ εἶπε τῷ Ἰωάννῃ τιθέναι ἐπ' αὐτὸν, ἔστιν ὁ Παράκλητος· ὃ δὲ εἶπε διὰ τοῦ προφήτου, τὴν δύναμιν τὴν ἑαυτοῦ λέγει. Ὀρθ. Δύο Πνεύματα ἔχει ὁ Θεός; Μακεδ. Αὐτὸς ὁ Θεὸς Πνεῦμά ἐστι· λέγεται δὲ καὶ ἡ δύναμις αὐτοῦ Πνεῦμα. Ὀρθ. Ἡ δύναμις αὕτη Πνεῦμα ἐνυπόστατον. Μακεδ. Ἐνυπόστατον τί ἐστιν, οὐ νοῶ· τὴν δύναμιν αὐτοῦ εἶπε τιθέναι. Ὀρθ. Τὴν δύναμιν αὐτοῦ, ἣν εἶπε τιθέναι, ἐνυπόστατός ἐστιν. Μακεδ. Αὐτό ἐστιν ὁ Θεός. Ὀρθ. Καίτοιγε εἰρηκὼς τῷ Ἰωάννῃ· «Ἐφ' ὃν ἴδῃς τὸ Πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν, καὶ μένον ἐπ' αὐτόν·» καὶ τοῦ Ἰωάννου θεασαμένου, ἐπήγαγε τὴν παρὰ τῷ προ φήτῃ σημαινομένην φωνήν· «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, εἰς ὃν εὐδόκησεν ἡ ψυχή μου.» Ὁρᾷς, ὅτι αἱ αὐταὶ φωναὶ κεῖνται· ἵνα μὴ ἄλλο διὰ τοῦ προφήτου Πνεῦμα, καὶ ἄλλο τῷ Ἰωάννῃ εἰρημέ νον νοήσωμεν; Ἔπειτα μάθε καὶ παρὰ τῷ Λουκᾷ, τί γέγραπται. Ὅτι, κατελθόντος τοῦ Πνεύματος καὶ μεί ναντος ἐπ' αὐτὸν, καὶ τῆς φωνῆς λεγομένης, λέγει· «Ἰησοῦς δὲ, Πνεύματος ἁγίου πλήρης, ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ Πνεύματι εἰς τὴν ἔρημον πειρασθῆναι ὑπὸ τοῦ διαβόλου.» Μακεδ. Τὸ Πνεῦμα οὖν τὸ ἅγιον πλήρωσίς ἐστι τοῦ Χριστοῦ; Ὀρθ. Ὁ εὐαγγελιστὴς λέγει, ὅτι Ἰησοῦς ἦν πλήρης Πνεύματος ἁγίου. Μακεδ. Μεῖζον οὖν λέγει τὸ Πνεῦμα τοῦ Υἱοῦ. Ὀρθ. Μὴ γένοιτο! Μακεδ. Εἰ ἐπλήρωσεν αὐτὸ τὸν Υἱὸν, εἰ ἐν τῷ Πνεύματι ἄγε ται, μεῖζον αὐτοῦ ἐστιν. Ὀρθ. Καὶ πάλιν λέγω, μὴ γένοιτο τοῦτο εἰπεῖν!","english":"No, but the Spirit himself calls him the Paraclete. Orthodox: Then he said one thing to the prophet, to place upon him, and another to John. Macedonian: What he said to John, to place upon him, is the Paraclete; but what he said through the prophet, he speaks of his own power. Orthodox: Does God have two Spirits? Macedonian: God himself is Spirit; and his power is also called Spirit. Orthodox: This power is a Spirit subsisting in person. Macedonian: What \"subsisting in person\" is, I do not understand; he said that his power was placed. Orthodox: His power, which he said was placed, subsists in person. Macedonian: It is God himself. Orthodox: And yet, having said to John: \"Upon whom you see the Spirit descending like a dove, and remaining upon him,\" and John having seen it, he added the voice signified by the prophet: \"This is my beloved Son, in whom my soul has been well pleased.\" Do you see that the same voices are set down, so that we should not understand one Spirit through the prophet and another spoken to John? Then learn also from Luke what is written. That, when the Spirit had descended and remained upon him, and the voice was spoken, he says: \"But Jesus, full of the Holy Spirit, returned from the Jordan, and was led in the Spirit into the wilderness to be tempted by the devil.\" Macedonian: Then is the Holy Spirit a filling of Christ? Orthodox: The evangelist says that Jesus was full of the Holy Spirit. Macedonian: Then he says the Spirit is greater than the Son. Orthodox: May it not be! Macedonian: If it filled the Son himself, if he is led in the Spirit, it is greater than he. Orthodox: And again I say, may it not be to say this!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἀλλ' ὥσπερ ἐὰν ἀκούσῃς, ὅτι ὁ Υἱὸς ἐκ δεξιῶν κάθηται τοῦ Πατρὸς, οὔτε τόπον νοεῖς ἐπὶ Θεὸν, οὔτε μείζονα τὸν Υἱὸν ἡγῇ, ἀλλ' ἐκ τῆς ὑπερβαλλούσης τιμῆς τὸ ταυτὸν τῆς φύσεως νοεῖς· οὕτως, ἐὰν ἀκούσῃς, ὅτι ὁ Ἰησοῦς πλήρης Πνεύματος ἁγίου, μὴ ἐλλείψεως πλήρωσιν νομίσῃς, μήτε μεῖζον τὸ Πνεῦμα ἡγῇ· ἀλλ' ἐκ τῆς ὑπερβαλλούσης τιμῆς καὶ ἑνώσεως τὸ αὐτὸν τῆς φύσεως νόει ἐν τρισὶ τελείαις ὑποστάσεσιν. Ὅτι δὲ ἐπ' αὐτὸν τὸν Υἱόν ἐστι τὸ Πνεῦμα, ἄκουε καὶ αὐτοῦ λέγοντος τοῖς Ἰουδαίοις· «Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ ἕνεκεν ἔχρισέ με·» καὶ τοῦ Πέτρου· «Ὅτι ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει.» Μακεδ. Ἐγὼ ἀμαθής εἰμι, ἄγω τὸν διδάσκαλόν μου, καὶ διαλέγε ταί σοι. Ὀρθ. Γένοιτό σοι τὸν εὐσεβῆ λογισμὸν λαβεῖν διδάσκαλον! ἵνα μὴ ἀνθρώποις ᾖς ἀκολουθῶν, ἀλλὰ τῷ Θεῷ τῷ εἰρηκότι· «Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος.» Ἀμήν.","english":"But just as, if you hear that the Son sits at the right hand of the Father, you do not think of a place in relation to God, nor do you consider the Son greater, but from the surpassing honor you understand the sameness of nature; so too, if you hear that Jesus was full of the Holy Spirit, do not suppose a filling of deficiency, nor consider the Spirit greater; but from the surpassing honor and union understand the same nature in three perfect hypostases. And that the Spirit is upon the Son himself, hear him also saying to the Jews: \"The Spirit of the Lord is upon me, because he has anointed me\"; and Peter: \"Because God anointed him with the Holy Spirit and power.\" Macedonian: I am unlearned; I bring my teacher, and let him debate with you. Orthodox: May it be granted you to take devout reasoning as your teacher! so that you may not be following men, but God who said: \"Go, make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.\" Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ΤΟΥ ΑΥΤΟΥ ΑΘΑΝΑΣΙΟΥ Ἑτέρα διάλεξις πρὸς Μακεδονιανὸν, περὶ τοῦ, εἰ ἐφόρεσε σῶμα ἔμψυχον ὁ τοῦ Θεοῦ Λόγος.\n\nΜΑΚΕΔΟΝΙΑΝΟΣ. Οὐ μόνον σφάλλεσθε λέγοντες, ὅτι ὁμοούσιός ἐστιν ὁ Υἱὸς τῷ Πατρὶ, ἀλλ' ὅτι καὶ ψυχὴν εἶχε σαρκωθεὶς ὁ Κύριος. ΟΡΘΟΔΟΞΟΣ. Οὐ μόνον\n\nεὐσεβοῦμεν λέ γοντες, ὅτι ὁμοούσιός ἐστιν ὁ Υἱὸς τῷ Πατρὶ, ἀλλ' ὅτι καὶ ψυχὴν εἶχε σαρκωθείς. Οὐδὲν δὲ μέγα ποιεῖς ἀρνούμενος τὸ ὁμοούσιον, εἰ ψυχὴν αὐτὸν ἔχειν ἀρνῇ. Τοῦτο γάρ ἐστιν ἴδιον τῶν τὸ ἑτερούσιον καὶ τὸ ἀνόμοιον λεγόντων. Ἵνα γὰρ παθητὴν τὴν οὐσίαν τοῦ Μονογενοῦς εἴπωσιν, ἄψυχον λέγουσι, καὶ ἐκ τούτου κατασκευάζουσι τὸ ἀνόμοιον. Μακεδ. Ἀλλ' ἡμεῖς ἀνόμοιον μὲν οὐ λέγομεν, ἄψυχον δὲ λέγομεν. Ὀρθ. Ὁμολογεῖς, ὅτι παρὰ τῷ θανάτῳ ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν, ὡς ἐν τῷ κατὰ Ματθαῖον Εὐαγγελίῳ γέ γραπται, καὶ ἐν τῷ κατὰ Μάρκον, Ἤρξατο θαμβεῖσθαι καὶ ἀδημονεῖν; Μακεδ. Ναί. Ὀρθ. Ἀδημονεῖ δὲ καὶ ἐκθαμβεῖται θεότης τὸν θάνατον, ἢ τὸ ἄψυχον σῶμα; Μακεδ. Δηλονότι ἡ θεότης σεσαρκωμένη. Ὀρθ. Ἀνόμοιος ἄρα ἡ τοῦ Υἱοῦ θεότης τῇ τοῦ Πατρὸς θεότητι; Μακεδ. Μὴ γένοιτο! Ὀρθ. Εἰ ἀδημονεῖ καὶ ἐκθαμβεῖται τὸν θάνατον, πῶς δύναται ὅμοιος εἶναι καὶ ἀπαράλλακτος τῷ μήτε ἀδημονοῦντι, μήτε λυπουμένῳ, μήτε ἐκθαμβουμένῳ; Μακεδ. Ἐπειδὴ σῶμα ἀνθρώπινον ἔσχεν, ἀδημονεῖ. Ὀρθ. Σῶμα δὲ ἄψυχον οὐκ ἀδημονεῖ, οὐκ ἐκθαμβεῖται, οὐ λυπεῖται. Μακεδ. Ἀλλ' εἶχε θεότητα ἀντὶ τῆς ψυχῆς. Ὀρθ. Τὸ σῶμα ἐποίει τὴν θεότητα ἐκθαμβεῖσθαι, ἢ ἡ θεότης τὸ σῶμα; Μακεδ. Διὰ τὸ σῶμα ἡ θεότης ἐξεθαμβεῖτο. Ὀρθόδ. Ἐθολοῦτο οὖν ἡ θεότης ὑπὸ σώματος, ὡς τὸ ἡγεμονικὸν ἡμῶν. Μακεδ.","english":"Of the same Athanasius, another dialogue against a Macedonian, concerning whether the Word of God wore an ensouled body.\n\nMACEDONIAN: You are not only mistaken in saying that the Son is consubstantial with the Father, but also in saying that the Lord, when he became flesh, had a soul. ORTHODOX: We are not only pious in saying that the Son is consubstantial with the Father, but also in saying that when he became flesh he had a soul. And you do nothing great by denying the consubstantial, if you deny that he has a soul. For this is characteristic of those who speak of the heteroousion and the dissimilar. For in order to call the essence of the Only-begotten passible, they say it is soulless, and from this they construct the dissimilar. MACEDONIAN: But we do not say dissimilar, but we say soulless. ORTHODOX: Do you confess that at the point of death he began to be grieved and to be in anguish, as is written in the Gospel according to Matthew, and in that according to Mark, \"He began to be amazed and to be in anguish\"? MACEDONIAN: Yes. ORTHODOX: Does the Godhead feel anguish and amazement at death, or the soulless body? MACEDONIAN: Clearly the Godhead made flesh. ORTHODOX: Is the Godhead of the Son, then, dissimilar to the Godhead of the Father? MACEDONIAN: God forbid! ORTHODOX: If it feels anguish and amazement at death, how can it be like and altogether without variation from that which neither feels anguish, nor is grieved, nor is amazed? MACEDONIAN: Because he had a human body, he feels anguish. ORTHODOX: But a soulless body does not feel anguish, is not amazed, is not grieved. MACEDONIAN: But he had the Godhead instead of a soul. ORTHODOX: Did the body cause the Godhead to be amazed, or the Godhead the body? MACEDONIAN: Because of the body the Godhead was amazed. ORTHODOX: Then the Godhead was disturbed by the body, as our governing principle is. MACEDONIAN:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Μὴ γένοιτο εἰπεῖν! Ὀρθ. Ἀνάγκη οὖν δοῦναι ψυχὴν τὴν θολουμένην. Μακεδ. Μὴ γένοιτο! Ὀρθ. Πῶς οὖν ἀκούσῃ τοῦ ἀγγέλου λέγοντος τῷ Ἰωσήφ· «Παράλαβε τὴν μητέρα καὶ τὸ παιδίον, καὶ φεῦγε εἰς Αἴγυπτον· μέλλει γὰρ ὁ Ἡρώδης ζητεῖν τὴν ψυχὴν τοῦ παιδίου·» καὶ πάλιν· «Ἐγερ θεὶς παράλαβε Μαριὰμ τὴν γυναῖκά σου, καὶ δεῦρο εἰς γῆν Ἰσραήλ· τεθνήκασι γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου·» καὶ αὐτὸς ὁ Κύριος λέγει· «Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·» καὶ πάλιν· «Ὅτε θέλω, τίθημι αὐτὴν, καὶ ὅτε θέλω, λαμβάνω αὐτήν;» Μακεδ. Ἐπειδὴ καὶ ὁ Πατὴρ λέγει, «Τὰς νεομηνίας ὑμῶν καὶ τὰ Σάββατα μισεῖ ἡ ψυχή μου,» ἆρα διὰ τοῦτο καὶ τὸν Πατέρα ψυχὴν ἔχειν λέξομεν; Ὀρθ. Πρῶτον ὃ παρήγαγες ῥητὸν οὐκ ἐνόησας. Οὐ γὰρ ἔχεις δεῖξαι, ὅτι Πατήρ ἐστιν ὁ λέγων. Μακεδ. Ἀλλὰ τίνος ἐστὶν ἡ φωνή; Ὀρθ. Τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ εἰρηκότος· «Ἔγνω βοῦς τὸν κτησάμενον αὐτὸν, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός μου οὐ συνῆκε.» Μακεδ. Οὗτος οὖν ἐστιν ὁ λέγων· «Τὰς νεομηνίας ὑμῶν καὶ τὰ Σάββατα μισεῖ ἡ ψυχή μου;» Ὀρθ. Καὶ πάνυ. Τότε γὰρ αὐτὰ ἐμίσησεν, ὅτε ἐνηνθρώπησε, καὶ τὴν Καινὴν Διαθήκην διέθετο. Μακεδ. Καὶ εἶχε ψυχὴν, ὅτε ὤφθη τῷ Ἡσαΐᾳ; Ὀρθ. Ὥσπερ οὐκ εἶχε χεῖρας καὶ πόδας σωματικοὺς, οὔτε μὴν ἱμάτια σωματικὰ πρὸ τῆς ἐνανθρωπήσεως, ὅτε ἔλεγεν, «Ὤρυξαν χεῖράς μου καὶ πόδας μου, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλήρους,» ἀλλὰ τὰ μέλλοντα γίνεσθαι ἔλεγεν· οὕτω καὶ περὶ ψυχῆς λέγων εἶπε· «Μισεῖ ἡ ψυχή μου.» Μακεδ.","english":"May it not be! ORTHODOX: It is necessary, then, that he give a soul to the one so confused. MACEDONIAN: May it not be! ORTHODOX: How, then, will you hear the angel saying to Joseph: \"Take the mother and the child, and flee into Egypt; for Herod is about to seek the soul of the child\"; and again: \"Rise, take Mary your wife, and come into the land of Israel; for those who were seeking the soul of the child are dead\"; and the Lord himself says: \"I am the good shepherd; the good shepherd lays down his soul for the sheep\"; and again: \"When I wish, I lay it down, and when I wish, I take it up\"? MACEDONIAN: Since the Father also says, \"Your new moons and your sabbaths my soul hates,\" shall we therefore say that the Father also has a soul? ORTHODOX: First, you have not understood the passage you brought forward. For you cannot show that it is the Father who is speaking. MACEDONIAN: But whose is the voice? ORTHODOX: Of the Son of God, who said: \"The ox knows its owner, and the donkey its master's manger; but Israel does not know me, and my people have not understood.\" MACEDONIAN: Is it he, then, who says: \"Your new moons and your sabbaths my soul hates\"? ORTHODOX: Most certainly. For he hated them at that time when he became man and established the New Covenant. MACEDONIAN: And did he have a soul when he appeared to Isaiah? ORTHODOX: Just as he did not have bodily hands and feet, nor indeed bodily garments before the incarnation, when he said, \"They pierced my hands and my feet, and upon my clothing they cast lots,\" but he was speaking of things that were to come; so also, when speaking about a soul, he said, \"My soul hates.\" MACEDONIAN:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Δῶμεν, ὅτι ἡ φωνὴ τοῦ Υἱοῦ ἐστι· μὴ καὶ ὅτε ἔλεγεν, «Ἰδοὺ ὁ Παῖς μου ὁ ἀγαπητός μου, εἰς ὃν ηὐδόκησεν ἡ ψυχή μου· θήσω τὸ Πνεῦμά μου ἐπ' αὐ τὸν,» ὁ Υἱός ἐστιν ὁ λέγων; Ὀρθ. Οὐκ ἔστιν ὁ Υἱὸς ὁ λέγων, ἀλλ' ὁμολογουμένως ὁ Πατήρ. Οὐ μὴν ὡς αὐτὸς ψυχὴν ἔχων ταῦτα λαλεῖ· ἀλλὰ πᾶσαν ψυχὴν ἁγίαν, ἑαυτοῦ ψυχὴν λέγει. Ἥτις οὖν ψυχὴ εἰς τὸν Υἱὸν ηὐδόκησε, αὕτη μου, φησὶν, ἔστιν ἡ ψυχή. Ὡς γὰρ ὁ δίκαιος ἄνθρωπος, τοῦ Θεοῦ λέγεται ἄνθρωπος· οὕτω καὶ ἡ δικαία ψυχὴ τοῦ Θεοῦ λέγεται καὶ ἔστι ψυχή. Μακεδ. Τί οὖν ἐστιν εὐδοκία; Ὀρθ. Ὁ προφήτης Ἡσαΐας τὸ ηὐδόκησε, προσεδέξατο, εἶπε, λέγων· «Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐ τοῦ· Ἰσραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου· ἔδωκα τὸ Πνεῦμά μου ἐπ' αὐτόν.» Ἥτις οὖν ψυχὴ τοῦτον, ὃν δείκνυμι ὑμῖν παῖδά μου, προσ εδέξατο, αὕτη μου ἐστὶ ψυχή. Μακεδ. Ἡμεῖς κατα χρηστικῶς τὸν Πατέρα λέγομεν εἰρηκέναι τὴν φω νήν. Οὔτε γὰρ ψυχὴν ἔχων ὁ Πατὴρ λέγει· «Εἰς ὃν ηὐδόκησεν ἡ ψυχή μου·» οὔτε, ὡς σὺ νενόηκας, περὶ τῆς τῶν ἀνθρώπων ψυχῆς λέγει. Ὀρθ. Δῶμεν, ὅτι","english":"Let us grant that the voice is the Son's; is it not also the case that when he said, \"Behold my beloved Servant, in whom my soul has been well pleased; I will put my Spirit upon him,\" it is the Son who is speaking? ORTHODOX: It is not the Son who is speaking, but confessedly the Father. Not, however, as though he himself has a soul and speaks these things; but every holy soul he calls his own soul. Whichever soul, then, was well pleased in the Son, this, he says, is my soul. For just as the righteous man is called the man of God, so also the righteous soul is called the soul of God and is a soul. MACEDONIAN: What, then, is \"well pleased\"? ORTHODOX: The prophet Isaiah said that \"he was well pleased\" means \"he received,\" saying: \"Jacob my servant, I will take hold of him; Israel my chosen, my soul has received him; I have given my Spirit upon him.\" Whichever soul, then, received this one whom I show you to be my servant, this is my soul. MACEDONIAN: We say that the Father spoke the voice by way of usage. For neither does the Father, having a soul, say, \"In whom my soul was well pleased\"; nor, as you have understood, does he speak about the soul of men. ORTHODOX: Let us grant that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"καταχρηστικῶς εἴρηται περὶ τοῦ Πατρός· ἆρα καὶ περὶ τοῦ Υἱοῦ καταχρηστικῶς εἴρηται; Μακεδ. Ναί. Ὀρθ. Ἐὰν οὖν καὶ ἄνθρωπος λέγηται ὁ Πατὴρ, καταχρηστικῶς εἴρηται· καὶ εἰ περὶ τοῦ Πα τρὸς, ἆρα καὶ τὸν Υἱὸν καταχρηστικῶς ἄνθρωπον λέξομεν; Μακεδ. Ποῦ γέγραπται καταχρηστικῶς ὁ Πατὴρ ἄνθρωπος; Ὀρθ. Αὐτὸς ὁ Υἱὸς ἐν τοῖς Εὐαγγελίοις λέγει αὐτὸν ἄνθρωπον. Μακεδ. Ἀνάγνωθί μοι ποῦ αὐτὸν λέγει ἄνθρωπον. Ὀρθ. Ὅταν λέγῃ, «Ἄνθρωπός τις ἐποίησε γάμους τῷ υἱῷ αὐ τοῦ,» ποῖον λέγει ἄνθρωπον; Καὶ ὅταν λέγῃ· «Ἄνθρωπός τις ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδοτο αὐτὸν γεωργοῖς,» ποῖον νοεῖς ἄνθρωπον; Μακεδ. Ἐν παραβολῇ τὸν Πατέρα. Ὀρθ. Ἆρα οὖν, ἐπειδὴ ἐν παραβολαῖς τὸν Πατέρα λέγει ἄνθρωπον, καὶ ἐν αὐτῇ τῇ παραβολῇ καὶ ἑαυτὸν Χριστὸν ἄνθρωπον μετὰ τοὺς δούλους ἀπεσταλμένον, εἴποιμεν ἂν καὶ αὐτὸν τὸν Υἱὸν καταχρηστικῶς ἐνηνθρωπηκέναι; Μακεδ. Μὴ γένοιτο! Ὀρθ. Ἐὰν δὲ ἀκούσωμεν πρόσωπον Πατρὸς, ὃ βλέπουσιν ἄγγελοι τῶν παιδίων, ὡς ἐν Εὐαγγελίοις γέγραπται· ἀκούσωμεν δὲ καὶ πρόσωπον Υἱοῦ, ὃ ἔλαμψεν ἐν τῷ ὄρει, καὶ ἐῤῥά πισεν ὁ ὑπηρέτης· οὕτως ἀκούσομεν τῶν σημαινομένων; ἢ τὸ μὲν σώματος πρόσωπον, τὸ δὲ κατα χρηστικῶς ὀνομάσομεν πρόσωπον, ὅ ἐστιν ὑπόστασις; Μακεδ. Ὁμολογουμένως ἄλλως ἐπὶ τοῦ Πατρὸς, καὶ ἄλλως ἐπὶ τοῦ Υἱοῦ. Ὀρθ. Οὐκ ἄρα, καὶ εἰ περὶ τοῦ Πατρὸς καταχρηστικῶς εἴρηται ψυχὴ, πάντως καὶ περὶ τοῦ Υἱοῦ· Μανιχαίων γὰρ αὕτη ἡ μανία, τὸ λέγειν μὴ ἐνηνθρωπηκέναι τὸν Υἱὸν τοῦ Θεοῦ. Μακεδ. Ἐνηνθρωπηκέναι λέγομεν· ἀλλ' οὐχὶ ψυχὴν εἰληφέναι. Ὀρθ. Μὴ λέγε ἐνηνθρωπηκέναι μόνον, ἀλλὰ καὶ σεσαρκῶσθαι.","english":"ORTHO: It has been said figuratively of the Father; is it also said figuratively of the Son? MACEDONIUS: Yes. ORTHO: If, then, the Father is also called a man, it has been said figuratively; and if it is said of the Father, shall we also call the Son figuratively a man? MACEDONIUS: Where is the Father written of figuratively as a man? ORTHO: The Son himself in the Gospels calls him a man. MACEDONIUS: Read to me where he calls him a man. ORTHO: When he says, \"A certain man made a marriage for his son,\" which man does he mean? And when he says, \"A certain man planted a vineyard and let it out to husbandmen,\" which man do you understand? MACEDONIUS: In the parable, the Father. ORTHO: Then, since in parables he calls the Father a man, and in that same parable he also calls himself Christ a man sent after the servants, shall we say that the Son himself also became man figuratively? MACEDONIUS: God forbid! ORTHO: And if we hear of the face of the Father, which the angels of the little ones behold, as it is written in the Gospels; and if we also hear of the face of the Son, which shone on the mountain, and the servant fell down—shall we thus understand the things signified? Or shall we call the one the face of a body, and the other a face figuratively named, which is a hypostasis? MACEDONIUS: Confessedly it is one way in the case of the Father and another way in the case of the Son. ORTHO: It does not follow, then, that if soul has been said figuratively of the Father, it is also said of the Son; for this is the madness of the Manichaeans, to say that the Son of God did not become man. MACEDONIUS: We say he became man; but not that he took a soul. ORTHO: Do not say only that he became man, but also that he was made flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Εἰ γὰρ οὐκ ἔλαβεν ἔμψυχον σῶμα, οὐδὲ ἐνηνθρώπησε. Μακεδ. Διὰ τί; Ὀρθ. Ὅτι σῶμα ἄψυχον, τὸ μὴ κοινωνῆσαν ψυχῇ λογικῇ, οὐκ ἔστιν ἀνθρώπινον σῶμα. Πῶς δὲ ὡς «ἀσπίδος κωφῆς καὶ βυούσης τὰ ὦτα αὐτῆς, ἥτις οὐκ εἰσακούσεται φωνῆς ἐπᾴδοντος,» οὕτως ἀκούετε τοῦ Πέτρου λέγοντος ἐν ταῖς Πράξεσι τῶν ἀποστόλων, ὅτι «Οὔτε ἡ ψυχὴ αὐτοῦ κατελείφθη εἰς ᾅδου, οὔτε ἡ σὰρξ αὐτοῦ οἶδε διαφθοράν; Καὶ ὁ προφήτης Ἡσαΐας βοᾷ· «Ἐὰν δῶτε περὶ ἁμαρτίας τὴν ψυχὴν ὑμῶν, ὄψεσθε σπέρμα μακρόβιον.» Καὶ βουλεύσεται Κύριος ἐν χειρὶ αὐτοῦ ἀφελεῖν τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς, καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς· καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει. Διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς, καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα. Ἀνθ' ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε, καὶ διὰ τῆς ἀνομίας αὐτῶν παρεδόθη.» Μακεδ. Καὶ ἡμεῖς ἴσμεν, ὅτι πολλαχοῦ εἴρηται ἐν τῇ Γραφῇ, ὅτι ψυχὴν εἶχεν· ἀλλὰ καταχρηστικῶς εἴρηται, καὶ οὐκ ἀληθείᾳ. Ὀρθ. Πάντα οὖν ὅσα εἴρηται περὶ αὐτοῦ ἀνθρώπινα, οἷον ἀκοὴ, ὅρασις, ὄσφρησις, φωνὴ, γεῦσις, ἐπιθυμία, λύπη, θάμβος, ἀδημονία, περίπατος, καταχρηστικῶς εἴρηται, καὶ οὐκ ἀληθείᾳ; Μακεδ. Πάντα ταῦτα τὰ προειρημένα ἀληθῶς εἴρηται, ψυχὴ δὲ καταχρηστικῶς. Ὀρθ. Καὶ ὁ καταξιώσας κοπιῶντι τῷ σώματι, καὶ ἐξ ὀστέων, καὶ νεύρων, καὶ φλεβῶν, καὶ ἀρτηριῶν, καὶ ἄλλων μελῶν τοῦ σώματος καὶ μερῶν συμπαγέντι ἑνωθῆναι, οὐκ εἶχε ψυχήν; Μακεδ. Τί χρείαν εἶχε ψυχῆς ἡ Ζωή; Ὀρθ.","english":"For if he did not take an ensouled body, neither did he become man. MACEDONIUS: Why? ORTH.: Because a soulless body, one that has not shared in a rational soul, is not a human body. But how is it that, like the deaf asp that stops its ears, which will not listen to the voice of the charmer, you thus hear Peter saying in the Acts of the Apostles, that neither his soul was left in Hades, nor did his flesh see corruption? And the prophet Isaiah cries out: If you give your soul for sin, you will see a long-lived seed. And the Lord will take counsel in his hand to remove the pain of his soul, to show him light, and to fashion him with understanding, to justify the righteous one who serves many well; and he himself will bear their sins. Therefore he himself will inherit many, and divide the spoils of the strong. Because his soul was delivered to death, and he was reckoned among the lawless, and he himself bore the sins of many, and through their lawlessness he was delivered up. MACEDONIUS: And we know that it has been said in many places in the Scripture that he had a soul; but it has been said figuratively, and not in truth. ORTH.: Then all the things that have been said of him as human—such as hearing, sight, smell, voice, taste, desire, grief, amazement, distress, walking—have they been said figuratively, and not in truth? MACEDONIUS: All these things just mentioned have been said truly, but soul figuratively. ORTH.: And he who deigned to be united to a body that labored, and was compacted of bones, and sinews, and veins, and arteries, and other members and parts of the body—did he not have a soul? MACEDONIUS: What need had the Life of a soul? ORTH.:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Τί δὲ χρείαν εἶχε τῆς σαρκὸς, ὁ ἄνευ σαρκὸς ὀφθεὶς πρὸς τοὺς πατέρας ἡμῶν; Μακεδ. Εἰς τὸ σταυρωθῆναι χρείαν εἶχε σαρκός. Ὀρθ. Καὶ εἰς τὸ λυπηθῆναι, καὶ ἀδημονῆσαι, καὶ ἐκθαμβηθῆναι, καὶ ἐν ᾅδου γενέσθαι, χρείαν εἶχε ψυχῆς. Τοῦτο γάρ ἐστι τὸ μορφὴν δούλου λαβὼν, οὐ τὸ ἐν σώματι φανῆναι μόνον, ἀλλὰ καὶ τὸ τὰ πάθη τῆς δουλείας λαβεῖν. Μακεδ. Μορφὴν δούλου ἔλαβε, σάρκα λαβών. Ὀρθ. Ἡ μορφὴ τοῦ Θεοῦ τελεία ἐστὶ μορφὴ Θεοῦ; Μακεδ. Ναί. Ὀρθ. Καὶ ἡ μορφὴ ἄρα τοῦ δούλου τελεία μορφὴ τοῦ δούλου ἐστί. Διὰ τοῦτο γὰρ καὶ θάμβος, καὶ λύπη, καὶ ἀδημονία, διὰ τὸ τελείαν εἶναι τὴν τοῦ δούλου μορφήν. Καὶ τοῦτό ἐστι τὸ πρόβατον, ὃ ζητήσας καὶ εὑρὼν, ἐπὶ τῶν ὤμων φέρει, οὐκ ἀσκὸν ἄψυχον, ἀλλ'\n\nἔμψυχον ζῶον, συγχωρῶν αὐτῷ ἔχειν τὰ πάθη, οὐ τὰ τῆς ἁμαρτίας, ἀλλὰ τὰ τῆς φύσεως· ἵνα μὴ φαντασία νομισθῇ, καὶ Μανιχαῖος μανῇ. Μακεδ. Δῶμεν, ὅτι περὶ ψυχῆς καλῶς λέγεις, διὰ τί καὶ ὁμοούσιον λέγετε τὸν Υἱὸν τῷ Πατρί; Ὀρθ. Ὅτι ὃν ἐὰν εἴπῃς λόγον τῆς οὐσίας τοῦ Πατρὸς, τοῦτον αὐτὸν τὸν λόγον εἶναι τιθέμεθα καὶ τῆς τοῦ Υἱοῦ οὐσίας. Μακεδ. Ἀλλὰ τοῦτο οὐκ ἔστιν ὁμοούσιον, ἀλλὰ ὁμοιοούσιον. Ὀρθ. Τὸ ὁμοιοούσιον, ἵν' οὕτως εἴπω, ἄγροικος σοφία ἐστίν· ὡς ἐὰν λέγῃ τις τὸν ὁμότροπον ὁμοιότροπον, ἢ τὸν ὁμογενῆ ὁμοιογενῆ, ἢ τὸν ὁμόδοξον ὁμοιόδοξον, ἢ τὸν ὁμόφρονα ὁμοιόφρονα. Μακεδ. Οὔκ· ἀλλὰ τὸ ὁμοιοούσιον ἐπὶ τῶν ἀσωμάτων· τὸ δὲ ὁμοούσιον ἐπὶ τῶν σωμάτων. Ὀρθ. Εἶπον, ὅτι ἄγροικος σοφία ἐστί·","english":"What need did he have of flesh, who was seen by our fathers without flesh? MACEDONIUS: He had need of flesh in order to be crucified. ORTH.: And he had need of a soul in order to grieve, and be in anguish, and be amazed, and be in Hades. For this is what it means to have taken the form of a slave—not merely to appear in a body, but also to take on the sufferings of slavery. MACEDONIUS: He took the form of a slave by taking flesh. ORTH.: Is the form of God a perfect form of God? MACEDONIUS: Yes. ORTH.: Then the form of a slave is also a perfect form of a slave. For this is why there is amazement, and grief, and anguish—because the form of the slave is perfect. And this is the sheep which, having sought and found it, he carries on his shoulders—not a soulless wineskin, but a living creature, allowing it to have the passions, not those of sin, but those of nature—so that it not be thought a mere appearance, and a Manichaean not rave. MACEDONIUS: Let us grant that you speak well concerning the soul; but why do you also say that the Son is consubstantial with the Father? ORTH.: Because whatever word you speak of the Father's essence, we hold that this same word is also of the Son's essence. MACEDONIUS: But this is not consubstantial (homoousion), but similar-in-essence (homoiousion). ORTH.: The similar-in-essence, so to speak, is rustic wisdom—as if someone were to call the one of like manner \"like-in-manner,\" or the one of like kind \"like-in-kind,\" or the one of like glory \"like-in-glory,\" or the one of like mind \"like-in-mind.\" MACEDONIUS: No—but similar-in-essence applies to incorporeal things, while consubstantial applies to bodies. ORTH.: I said that it is rustic wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"μᾶλλον γὰρ τὸ ὁμοιοούσιον ἔδει λέγεσθαι παρ' ὑμῶν ἐπὶ τῶν σωμάτων, ἐφ' ὧν καὶ ὁμοιότης, τὸ δὲ ὁμοούσιον ἐπὶ τῶν ἀσωμάτων, ἐφ' ὧν ἡ ταυτότης· τὸ γὰρ ὁμοούσιόν ἐστι τὸ ταυτοούσιον. Μακεδ. Ἀλλὰ τὰ ὁμοούσια ἔχουσι προϋποκειμένην οὐσίαν. Ὀρθ. Οὐκ ἀληθῶς λέγεις· καὶ γὰρ ὁμοούσιός ἐστιν ἡ Εὔα τῷ Ἀδὰμ, καὶ οὐκ ἔχουσι προϋποκειμένην οὐσίαν ἀνθρώπων. Μακεδ. Ἀλλὰ τὴν γῆν ἔχουσι προϋποκειμένην. Ὀρθ. Ἀλλ' οὐ διὰ τοῦτό εἰσιν ὁμοούσιοι, ἐπειδὴ ἐκ τῆς γῆς εἰσιν, ἀλλ' ὅτι τὸν αὐτὸν ἐπιδέχονται λόγον τῆς οὐσίας. Μακεδ. Ἐγὼ δὲ διὰ τοῦτο λέγω ὁμοουσίους, ἐπειδὴ ἐκ τῆς αὐτῆς εἰσιν οὐσίας, ἐκ τῆς γῆς. Ὀρθ. Εἶπε οὖν καὶ τοὺς κύνας, καὶ τοὺς ὄφεις, καὶ πάντα τὰ ἄλλα ζῶα, ὁμοούσια τοῖς ἀνθρώποις· καὶ οὐ μόνον τὰ ἄλογα ζῶα, ἀλλὰ καὶ τὰ φυτὰ, καὶ εἴ τι ἕτερόν ἐστιν ἐκ τῆς γῆς. Ὁμωνύμως γὰρ πάντα γήϊνα καλοῦνται· ἀλλ' οὐ τὸν αὐτὸν ἐπιδέχονται λόγον τῆς οὐσίας. Μακεδ. Ἐγὼ οὐκ ἀκολουθῶ Ἀριστοτέλει. Ὀρθ. Οὐδὲ γὰρ ἐγώ. Μακεδ. Ἀλλὰ Ἀριστοτέλης εἶπε τῶν ὁμωνύμων τὸν λόγον τῆς οὐσίας ἕτερον εἶναι. Ὀρθ. Σὺ δὲ τὸν αὐτὸν εἶναι λόγον λέγεις τῆς οὐσίας ἀνθρώπων καὶ ὄνων, καὶ βοῶν, καὶ ἵππων, καὶ τῶν ἄλλων ζώων; Μακεδ. Ναί. Ὀρθ. Τὸν αὐτὸν ἄρα λόγον ἔχεις τῆς οὐσίας τοῖς ἀλόγοις; Μακεδ. Ναί. Ἐκ τῆς γῆς γὰρ ἐγενόμεθα πάντες. Ὀρθ. Ἐγὼ μὲν οὐκ Ἀριστοτέλει ἀκολουθῶν, ἀλλ' αὐτῇ τῇ ἀληθείᾳ, τῶν ὁμωνύμων τὸν λόγον τῆς οὐσίας οὐ τὸν αὐτὸν λέγω, οὐδὲ ταυτὰ τοῖς ἀλόγοις τὰ λογικά. Πᾶς δὲ αἱρετικὸς «παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς.» Μακεδ. Μὴ ὕβριζε διαλεγόμενος. Ὀρθ. Ἐγὼ οὐχ ὑβρίζω·","english":"Rather, \"similar in essence\" should have been said by you in the case of bodies, where there is also similarity, but \"same in essence\" in the case of incorporeal things, where there is identity; for \"same in essence\" is \"identical in essence.\" MACEDONIUS: But things that are same in essence have an underlying essence. ORTH.: You do not speak truly; for Eve is same in essence as Adam, and they do not have an underlying essence of men. MACED.: But they have the earth as an underlying [essence]. ORTH.: But they are not same in essence because they are from the earth, but because they admit the same definition of essence. MACED.: But I call them same in essence because they are from the same essence, from the earth. ORTH.: Then say that dogs, and snakes, and all the other living creatures are same in essence as men; and not only irrational animals, but also plants, and whatever else is from the earth. For all earthly things are called [so] homonymously; but they do not admit the same definition of essence. MACED.: I do not follow Aristotle. ORTH.: Nor do I. MACED.: But Aristotle said that the definition of essence of homonyms is different. ORTH.: And do you say that the definition of essence of men and donkeys, and oxen, and horses, and the other animals is the same? MACED.: Yes. ORTH.: Then you have the same definition of essence as irrational animals? MACED.: Yes. For we all came from the earth. ORTH.: I, not following Aristotle but the truth itself, say that the definition of essence of homonyms is not the same, nor are rational things the same as irrational. But every heretic \"was compared to the senseless cattle, and became like them.\" MACED.: Do not insult while conversing. ORTH.: I do not insult—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ἀλλ' ἡ σὴ φωνὴ τοῦτο συνήγαγε.","english":"But your statement brought this together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"check","severity":"info","code":"short-output-warn","text":"Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin."}]}]}