{"slug":"khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","id":null,"title":"khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","title_source":"khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","author":null,"genre":null,"date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:34:49Z","cost_usd":0.033848},"source":{"registry_id":null,"work_id":"khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":57,"english_words":15816,"coptic_letters":0,"source_letters":62133,"commentary_units":336,"commentary_kinds":8,"derived_notes":1,"ambiguities":88,"work_notes":4,"external_links":4,"timeline":6},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","abstract":"The Disputatio contra Arium is a polemical dialogue attributed to Athanasius of Alexandria, set at the Council of Nicaea. It survives in a single 14th-century Greek manuscript, likely a Byzantine monastic copy. The work’s dramatic form and anachronistic details suggest composition after Athanasius’s death, possibly in the 5th or 6th century. It was not part of Athanasius’s canonical corpus but circulated in later anti-Arian polemics, especially in Syriac and Armenian traditions. The khazarzar edition lacks critical apparatus, obscuring textual variants. The text uses key proof-texts like John 14:28 and paraphrases of 1 Timothy 4:7 and Matthew 13:44, reflecting Arian exegetical debates.","historical_context":"The Disputatio contra Arium is a pseudepigraphical work attributed to Athanasius of Alexandria (c. 296–373), a central figure in the Nicene controversy. The sole surviving Greek manuscript is a 14th-century copy, suggesting circulation in Byzantine monastic circles. The work’s dramatic setting at the Council of Nicaea (325) and its use of later theological language indicate composition after Athanasius’s death, likely in the 5th or 6th century, when anti-Arian polemics remained active. It was not included in Athanasius’s canonical corpus but was transmitted in Syriac and Armenian traditions, reflecting its use in later Christological debates. The khazarzar edition provides no critical apparatus, so textual variants and scribal interventions cannot be assessed. The work adapts biblical passages (e.g., John 14:28, 1 Timothy 4:7, Matthew 13:44) to counter Arian exegesis, employing a first-person narrative frame rather than a true dialogue.","significance":"The Disputatio contra Arium illustrates the persistence of anti-Arian polemics in late antique and medieval Christianity, especially in Syriac and Armenian traditions. Its pseudepigraphical attribution to Athanasius shows how his authority was invoked to combat Arianism long after his death. The work’s survival in a single late manuscript highlights the challenges of textual transmission and the need for critical editions.","timeline":[{"date":"c. 296–373","event":"Life of Athanasius of Alexandria, to whom the work is attributed."},{"date":"325","event":"Council of Nicaea, the dramatic setting of the Disputatio."},{"date":"5th–6th c.","event":"Probable composition of the Disputatio, based on anachronistic details and later theological language."},{"date":"14th c.","event":"Earliest surviving Greek manuscript copied, likely in a Byzantine monastic context."},{"date":"Medieval period","event":"Transmission of the work in Syriac and Armenian traditions for anti-Arian polemics."},{"date":"Modern","event":"Publication by khazarzar without critical apparatus, limiting textual analysis."}],"relations":[{"work":"Athanasius, Orationes contra Arianos","relation":"Attributed to same author; authentic anti-Arian works by Athanasius.","key":"","label":null,"url":null},{"work":"John 14:28","relation":"Key proof-text cited in the Disputatio, used in Arian exegesis.","key":"","label":null,"url":null},{"work":"1 Timothy 4:7","relation":"Paraphrased in the Disputatio, with wording differing from standard text.","key":"","label":null,"url":null},{"work":"Matthew 13:44","relation":"Paraphrased in the Disputatio, adapting the parable of hidden treasure.","key":"","label":null,"url":null},{"work":"Syriac and Armenian anti-Arian literature","relation":"Later traditions that transmitted and used the Disputatio.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"khazarzar edition of Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf","reason":"Source text for the work, though lacking critical apparatus."},{"key":"wikipedia:Athanasius of Alexandria","label":"Wikipedia article on Athanasius","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria","reason":"Background on the attributed author and his historical context."},{"key":"wikipedia:First Council of Nicaea","label":"Wikipedia article on the Council of Nicaea","url":"https://en.wikipedia.org/wiki/First_Council_of_Nicaea","reason":"Dramatic setting of the Disputatio."},{"key":"wikipedia:Arianism","label":"Wikipedia article on Arianism","url":"https://en.wikipedia.org/wiki/Arianism","reason":"Theological controversy addressed in the work."}],"cautions":["The work is pseudepigraphical; attribution to Athanasius is not accepted as authentic.","The sole Greek manuscript is a 14th-century copy, far removed from the supposed date of composition.","The khazarzar edition provides no critical apparatus or manuscript sigla, so textual variants and scribal interventions cannot be assessed.","The date of composition is uncertain; scholarly estimates range from the 5th to 6th century based on anachronistic details.","The work’s transmission in Syriac and Armenian traditions is attested but not fully documented in the available notes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000538,"generated":"2026-11-15T16:40:22Z"},"links":[],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","status":"pass","blocking":[],"warnings":[],"stats":{"passages":57,"translated":57,"commentary_passages":57,"commentary_units":336,"english_words":15816,"source_letters":62133,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving Greek manuscript of the Disputatio is a 14th-century copy, likely preserving a text that circulated in Byzantine monastic circles.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is attributed to Athanasius but its dramatic form and anachronistic details suggest a composition after his death, possibly in the 5th or 6th century.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Disputatio was not included in Athanasius’s canonical corpus but was used in later anti-Arian polemics, especially in Syriac and Armenian traditions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or manuscript sigla, so the reader cannot assess textual variants or scribal interventions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: Christian literature in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 57 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":57},"term_index":[],"citations":{"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium":{"label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΔΙΑΛΟΓΟΣ ΕΝ ΤΗ ΚΑΤΑ ΝΙΚΑΙΑΝ ΣΥΝΟΔΩ ΠΡΟΣ ΑΡΕΙΟΝ.\n\nΤῇ τοῦ Θεοῦ προνοίᾳ ἀπῄειν προσεληλυθὼς σὺν τοῖς φιλτάτοις μου ἀδελφοῖς πρὸς τοὺς ἐμοὶ ποθουμένους τοῦ Θεοῦ δούλους. Ἠρέμα δέ πως βαδί ζοντα διὰ τὴν τοῦ σώματος ἀσθένειαν ἅμα τοῖς προειρημένοις τοῦ Θεοῦ δούλοις, ἤρετό μέ τις τῶν συμπορευομένων μοι ἀνδρῶν περὶ τοῦ Κυριακοῦ ῥητοῦ τοῦ φάσκοντος· «Ὁ Πατήρ μου ὁ πέμψας με μείζων μου ἐστί.» Κἀγώ φημι πρὸς τὴν πεῦσιν, ἣν προσαγήοχεν· Ἐπὶ τοῦ παρόντος ἐπίσχες τὴν περὶ τούτου ζήτησιν, γλυκύτατε ἀδελφῶν· ἐπὰν δὲ, Θεοῦ ἐπιτρέποντος, ἐν τοῖς οἰκείοις ἐπαναζεύξωμεν, τὴν ἐξέτασιν τοῦ κεφαλαίου ἀσφαλεστάτην ποιησόμεθα. Κἀμοῦ τοῦτο εἰρηκότος, αἰφνίδιός τις κατοχὴ τῆς εὐσεβείας γίνεται ἐν τῇ καρδίᾳ μου, ἔλεγον δὲ ἐν ἐμαυτῷ· Οὐκ ἀσκόπως ὁ μακάριος Παῦλος ἐπι στέλλων τῷ ἑαυτοῦ μαθητῇ Τιμοθέῳ ἔφασκε· «Γύμναζε σεαυτὸν πρὸς εὐσέβειαν.» Ἀληθῶς γὰρ θεῖος θησαυρὸς ἀῤῥήτων καὶ ἀνεικάστων ἀγαθῶν πε πληρωμένη τυγχάνει ἡ εἰς τὸ Θεῖον εὐσέβεια. Ἔλεγον δὲ ἐν ἐμαυτῷ κατὰ διάνοιαν, ὅτι μεγαλοπρεπὴς καὶ ἐπίδοξός ἐστιν ἡ εὐσέβεια, καὶ δυναμένη σῶσαι τὸν προσπελάσαντα τῇ ἑαυτῆς εὐπρεπείᾳ. Ὑπεισῄει δέ με καὶ τοῦ Κυρίου μου Ἰησοῦ Χριστοῦ παραβολὴ περὶ τῆς μακαρίας εὐσεβείας, ὡς μεγίστη τις καὶ πάντων ἀμβροσίων πλούτων πεπληρω μένη τυγχάνει, καὶ σπανίως εὑρίσκεται ἐν τοῖς ἀνθρώ ποις, εἰ μὴ ἄρα ἀπὸ τῶν πολλῶν ὀλίγοι μόλις φιλαλήθει γνώμῃ κατατύχωσι τοῦ ἀφθάρτου κάλλους αὐτῆς. Καὶ οὗτοι δὲ οὐκ ἰδίᾳ δυνάμει κατειλήφασι τὴν ἐπέραστον ταύτης ὄψιν·","english":"Of Our Father among the Saints Athanasius, a Dialogue at the Council of Nicaea against Arius.\n\nBy the providence of God, I had set out, having come together with my most beloved brothers, to those servants of God whom I longed for. And as I was walking somewhat slowly due to bodily weakness, together with the aforementioned servants of God, one of the men traveling with me asked me about the dominical saying which declares: \"My Father who sent me is greater than I.\" And I said in response to the inquiry which he had brought forward: For the present, hold back the investigation concerning this, most sweet of brothers; but when, God permitting, we have returned to our own places, we will make a most secure examination of the matter. And when I had said this, a certain sudden possession of piety occurred in my heart, and I said to myself: Not without purpose did the blessed Paul, writing to his disciple Timothy, declare: \"Train yourself for piety.\" For truly, piety toward the Divine is a divine treasure filled with ineffable and unimaginable goods. And I said to myself in thought, that piety is magnificent and glorious, and able to save the one who approaches its seemliness. And the parable of my Lord Jesus Christ concerning blessed piety also came into my mind, that it is something very great and filled with all ambrosial riches, and is rarely found among men, unless perhaps from the many a few, with a love of truth, barely attain its incorruptible beauty. And these, too, have not by their own power apprehended its lovely visage.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΔΙΑΛΟΓΟΣ ΕΝ ΤΗ ΚΑΤΑ ΝΙΚΑΙΑΝ ΣΥΝΟΔΩ","severity":"info","text":"The title presents the work as a dialogue set at the Council of Nicaea, but the passage is a first-person narrative frame, not a dialogue proper.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατήρ μου ὁ πέμψας με μείζων μου ἐστί","severity":"info","text":"A dominical saying from John 14:28, cited as the occasion for the inquiry. The verse was a key proof-text in Arian exegesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γύμναζε σεαυτὸν πρὸς εὐσέβειαν","severity":"info","text":"A paraphrase of 1 Timothy 4:7, where Paul exhorts Timothy to train in piety. The wording differs slightly from the standard text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐσέβεια","severity":"info","text":"Piety, a key virtue in Athanasius’s polemic, here described as a divine treasure and a means of salvation, contrasting with Arian impiety.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κατοχὴ τῆς εὐσεβείας","severity":"info","text":"A sudden possession of piety; the term κατοχή can imply a divine seizure or inspiration, echoing Platonic and Christian mystical language.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ΔΙΑΛΟΓΟΣ","severity":"info","text":"The work is attributed to Athanasius but its authenticity has been questioned; it survives in a Coptic tradition and may be a later composition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a translation from Coptic; the original Coptic wording of the dominical saying and the Pauline paraphrase may differ.","The identity of the narrator and the interlocutors is not specified beyond generic terms."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἀλλὰ τὴν πρὸς Θεὸν φιλίαν στειλάμενοι, συχναῖς λιταῖς χρησάμενοι, εἰλή φασι τοῦτο παρὰ τοῦ Θεοῦ δῶρον, ὅπως ἀΐδιον χαρὰν ἐνστερνίσωνται οἱ κατοπτριζόμενοι τὸ ὡραιότατον ταύτης ἀξίωμα. Φησὶν ὁ Κύριος· «Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἐχάρη, εἶτα ὑπάγει καὶ πωλεῖ πάντα, ὅσα ἔχει, καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.» Εἶτα ὥσπερ ἑστὼς ἐν τῇ καρδίᾳ μου, προσωμίλει μοι προσηνῶς, καί φησιν· Ἄνθρωπε, εἰ καὶ πολλαί σου εἰσὶν αἱ ἁμαρτίαι, κράτει ἰσχυρῶς τὴν εἰς τὸ Θεῖον εὐσέβειαν. Διὰ γὰρ ταύτην, καὶ ἡ ἄφεσις τῶν ἁμαρ τιῶν παρὰ Θεοῦ δίδοται, καὶ θάνατος νικᾶται, καὶ εἰς βασιλείαν οὐρανῶν ἄνθρωπος εἰσελάσαι ἄριστα δυνήσεται. Πρὸς δὲ τούτοις εἰς ὑπόμνησιν εἴληφα καὶ τὸ, «Οἶδεν ὁ Θεὸς εὐσεβεῖς ῥύεσθαι, ἀνόμους δὲ τηρεῖν εἰς ἡμέραν κρίσεως κολαζομένους αἰωνίῳ πυρί.» Καὶ γὰρ ὁ ἄνομος οὗτος τυγχάνει καὶ ἀσε βής· ἐκ δὲ τῆς ἀσεβείας ἁμαρτία γίνεται. Μήτηρ οὖν πάντων τῶν κακῶν ἡ ἀσέβεια, τιθηνὸς δὲ ψεκτῶν ἁπάντων ἡ ἄνοια τυγχάνει. Μακάριος οὖν ὁ τῆς εὐ σεβείας υἱὸς, ὅτι οὗτος υἱὸς Χριστοῦ κληθήσεται. Ἀθρόως δὲ ἐπέστημεν τῷ τόπῳ ἔνθα ἦμεν τὴν ὁρμὴν πεποιημένοι, καὶ περιτυγχάνοντες τοῖς γνησίοις, ἀσμένως διετελοῦμεν ἅπαντες ἡμεῖς τε, ὅτι ἠξιώθημεν τοὺς ἁγίους θεάσασθαι, ἐκεῖνοι δὲ, ὅτι ἀδελφοὺς ἑωράκασι.","english":"but having cultivated friendship toward God and employed frequent prayers, they say they have received this as a gift from God, so that those who contemplate the most beautiful dignity of this may embrace eternal joy. The Lord says: \"The kingdom of heaven is like a treasure hidden in a field, which a man, upon finding, rejoiced, and then goes and sells all that he has and buys that field.\" Then, as if standing in my heart, he spoke to me gently and says: \"Man, even if your sins are many, hold firmly to piety toward the Divine. For through this, both remission of sins is given by God, and death is overcome, and a man will be able to enter the kingdom of heaven most excellently.\" In addition to these, I have also taken for remembrance the saying: \"God knows how to rescue the pious, but to keep the lawless for the day of judgment, punished with eternal fire.\" For this man is both lawless and impious; and from impiety sin arises. Therefore, impiety is the mother of all evils, and folly is the nurse of all blameworthy things. Blessed, then, is the son of piety, for he will be called a son of Christ. Suddenly we arrived at the place toward which we had directed our journey, and meeting with the genuine brethren, we all passed the time gladly—we, because we were deemed worthy to behold the saints, and they, because they had seen brothers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν ἀγρῷ","severity":"info","text":"This is a paraphrase of Matthew 13:44, where the kingdom of heaven is likened to a hidden treasure. Athanasius adapts the parable to illustrate the reward of piety.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἶδεν ὁ Θεὸς εὐσεβεῖς ῥύεσθαι, ἀνόμους δὲ τηρεῖν εἰς ἡμέραν κρίσεως κολαζομένους αἰωνίῳ πυρί","severity":"info","text":"This saying is not a direct biblical quotation but a theological summary of themes from the Psalms and Wisdom literature, emphasizing divine justice and eschatological punishment.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐσέβεια","severity":"info","text":"The Greek term εὐσέβεια (piety) is central to the passage, denoting proper reverence toward the divine. Athanasius contrasts it with ἀσέβεια (impiety), which he calls the mother of all evils.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀθρόως δὲ ἐπέστημεν τῷ τόπῳ","severity":"info","text":"This phrase marks a narrative transition from the interior monologue and scriptural reflections back to the journey's arrival, resuming the frame story of the dialogue.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱὸς Χριστοῦ","severity":"info","text":"The phrase 'son of Christ' reflects early Christian adoptionist language, but here it is used metaphorically to denote the pious believer, not a Christological claim.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μήτηρ οὖν πάντων τῶν κακῶν ἡ ἀσέβεια","severity":"info","text":"This aphorism echoes a common patristic topos (cf. 1 Timothy 6:10) and was frequently cited in later anti-heretical literature to condemn Arian impiety.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker who 'stood in my heart' is ambiguous; it may be Christ or an allegorical figure of piety. The text takes it as a divine voice."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Κοινολογούντων δὲ ἡμῶν ἐπὶ πολὺ τῶν ἀνηκόντων τῇ σεβασμιωτάτῃ θρησκείᾳ μετὰ πολλῆς εὐταξίας καὶ φειδοῦς, αἰφνιδίως ἀπὸ τῆς ῥίζης τοῦ χριστομάχου Ἀρείου θηρίον ἀνθρωπό μορφον εἰσεπήδησε πρὸς ἡμᾶς, καὶ πρὸς βραχὺ ἐπακροασάμενος τῶν εὐσεβείας ῥημάτων, μὴ δυνά μενος φέρειν, ἔλεξε τοιάδε· «Διδάξατέ με τὴν ὑμετέ ραν δόξαν, ἢ διδάξω ὑμᾶς τὸ ἐμὸν φρόνημα.» Ἐγὼ δὲ ἀπεκρινόμην πρὸς αὐτόν· «Μὴ πάντας προσκαλοῦ εἰς ζήτησιν· μεγάλοι γάρ εἰσιν ἐν τῷ οἴκῳ τοῦ Θεοῦ. Εἰ δὲ βούλει ἐπὶ τοῦ παρόντος πρὸς μὲ τὸν σμικρό τατον μόνον συνεξετάσαι, ἥδιστα ἐγώ σοι τοῦτο παρ έξω περὶ τοῦ ζητήματος. Προσάγαγε πρῶτος\n\nτὴν πρότασιν· μόνον φιλαλήθως ποιήσωμεν τὴν συνεξέ τασιν, καὶ μὴ φιλονεικότερον πρὸς τὰ προσφερόμενα ὑπὸ τοῦ πλησίον θεόπνευστα ῥήματα διατεθῶμεν.» ἌΡΕΙΟΣ εἶπεν· Ἐμοὶ δοκεῖ προηγουμένως ὁρισθῆναι ὑφ' ἑκατέρων ἐμοῦ τε καὶ σοῦ εἰς τὰ ζη τούμενα, ἕκαστόν τε ἡμῶν ἐκθεῖναι, ἃ φρονεῖ περὶ Θεοῦ καὶ Χριστοῦ, καὶ Πνεύματος ἁγίου, ἐν ἐπιτομῇ, ὅπως κατὰ σκοπὸν πέμπωμεν τοὺς λόγους, καὶ μὴ εἰς κενὸν ποιησώμεθα ἅμιλλαν λόγων, φανερά τε ᾖ ἡ ἐπικρατοῦσα δόξα ὁμοίως τε καὶ ἡ καθαιρουμένη. Περὶ γὰρ πίστεως βούλομαι ζητῆσαι πρὸς σὲ, ἐπειδὴ μάλιστα ἀκήκοα ὀρθῶς μὴ ὁμιλούντων ὑμῶν περὶ τῆς εἰς τὸ Θεῖον πίστεως καὶ εὐσεβείας. ἈΘΑΝΑΣΙΟΣ εἶπεν· Θεοπρεπῶς πάντα σοι εὐτρέπισται·","english":"While we were conversing at length on matters pertaining to the most venerable religion with great order and restraint, suddenly from the root of the Christ-fighting Arius a beast in human form leaped in upon us, and after briefly listening to the words of piety, unable to bear it, spoke thus: \"Teach me your opinion, or I will teach you my belief.\" And I answered him: \"Do not summon everyone to inquiry; for there are great ones in the house of God. But if you wish to examine the matter only with me, the least, at present, I will most gladly provide this for you concerning the question. Present the proposition first; only let us conduct the examination truthfully, and not be disposed contentiously toward the divinely inspired words offered by the neighbor.\" Arius said: \"It seems to me that first of all it should be defined by both of us, you and me, regarding the matters under inquiry, that each of us set forth, in summary, what he believes about God and Christ and the Holy Spirit, so that we may direct our words toward the target and not make a vain contest of words, and so that the prevailing opinion may be clear, as well as the one being refuted. For I wish to inquire with you concerning faith, since especially I have heard that you do not speak correctly about faith and piety toward the Divine.\" Athanasius said: \"Everything has been arranged by you in a manner befitting God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"χριστομάχου Ἀρείου","severity":"info","text":"The epithet 'Christ-fighter' (χριστομάχος) is a polemical label Athanasius applies to Arius, framing the dispute as an attack on Christ himself. This reflects the intense rhetorical strategy of the Arian controversy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κοινολογούντων δὲ ἡμῶν","severity":"info","text":"This passage shifts from the preceding narrative of pious conversation to a dramatic interruption, marking the entry of Arius as a beast. The structure heightens the contrast between orderly Christian discourse and heretical intrusion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλαλήθως","severity":"info","text":"The adverb φιλαλήθως ('truth-loving') is a key term in Athanasius' self-presentation, contrasting with the contentiousness (φιλονεικότερον) he warns against. It underscores the ideal of dispassionate theological inquiry.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεόπνευστα ῥήματα","severity":"info","text":"The phrase 'divinely inspired words' (θεόπνευστα ῥήματα) likely refers to scriptural texts, which both parties claim as authoritative. This reflects the common ground in the debate, even as interpretations diverge.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἈΘΑΝΑΣΙΟΣ εἶπεν","severity":"info","text":"The dialogue format, with speakers labeled, is a literary device common in late antique polemical works. It may not record a historical event but serves to dramatize theological positions for readers.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θηρίον ἀνθρωπόμορφον","severity":"caution","text":"The description of Arius as a 'beast in human form' is hyperbolic and polemical. Readers should not take this as a neutral historical account but as a rhetorical attack typical of Athanasius' anti-Arian writings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at 'ἔλεξε τοιάδε' (spoke thus), but the sense is clear from context. The phrase 'πρὸς βραχὺ ἐπακροασάμενος' could imply Arius listened only briefly, but the exact duration is unspecified."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἐγὼ δὲ ὃ φρονῶ, φημὶ ἐν ἐπιτομῇ Πιστεύω εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, ἀεὶ ὄντα Θεὸν Πατέρα, καὶ εἰς τὸν Θεὸν Λόγον, τὸν Μονογενῆ Υἱὸν τοῦ Θεοῦ, ὅτι συνυπάρχει τῷ ἰδίῳ Πα τρὶ, καὶ ὅτι ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρός ἐστιν ὁ Υἱὸς, καὶ ὅτι ἴσος ὁ Υἱὸς τοῦ Πατρὸς τυγχά νει, καὶ ὅτι ἰσότιμός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, καὶ ὅτι σὺν τῷ Πατρὶ αὐτοῦ πάρεστι πανταχοῦ τῇ θεότη τι, καὶ ὅτι πάντα περιέχει τῇ οὐσίᾳ αὐτοῦ, καὶ ὅτι οὐ περιέχεται ὑπ' οὐδενὸς ὁ Υἱὸς τοῦ Θεοῦ, καθάπερ καὶ ὁ Θεὸς ὁ Πατὴρ αὐτοῦ· καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, ὅτι τῆς τοῦ Πατρός ἐστιν οὐ σίας, καὶ συναΐδιον τῷ Πατρὶ καὶ τῷ Υἱῷ τυγχάνει τὸ ἅγιον Πνεῦμα. Τὸν Λόγον φημὶ ἐν σαρκὶ γεγονέναι. Ἄρ. εἶπεν· Πιστεύω κἀγὼ εἰς ἕνα Θεὸν ἀΐδιον, καὶ εἰς τὸν Υἱὸν αὐτοῦ, ὃν πρὸ τῶν αἰώνων ἔκτισεν ὁ Θεὸς, καὶ Υἱὸν ἐποίησε. Καὶ πάντα, ὅσα ἔχει ὁ Υἱὸς, μὴ ἔχων ἔλαβε παρὰ τοῦ Θεοῦ· καὶ ὅτι οὐκ ἴσος ἐστὶν ὁ Υἱὸς, οὐδὲ ἰσότιμος τῷ Πατρὶ, ἀλλὰ πολὺ λείπεται τῆς τοῦ Θεοῦ δόξης, ὡς ποίημα, λείπεται τῆς τοῦ Θεοῦ δυνάμεως· καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ ὑπὸ τοῦ Υἱοῦ γεγονός. Ἰδοὺ κἀγὼ ταῦτα φρονῶ. Ἀθ. εἶπεν· Λοιπὸν μετὰ πάσης ἐπιστήμης ἄρχου τῆς ζητήσεως· ὁρῶ γάρ σε ἐν μεγάλοις κακοῖς ἐνεχόμενον, εἰ καὶ τὰ μάλιστα σὺ παρ ελθὼν ὑπὸ αἰτίαν ἡμᾶς ἐποίησας, ὡς μὴ ὀρθῶς φρονούντων ἡμῶν περὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Ἄρ. εἶπεν· Πῶς φῂς τὸν Θεὸν ἀεὶ Πατέρα, ὃς μόνος Θεὸς ὢν, ἰδίᾳ βουλήσει ἔκτισεν τὸν Υἱὸν αὐτοῦ, καθὼς γέγραπται. Ἀθ. εἶπεν· Ποῦ γέγραπται, ὅτι μόνος ἐστὶν ὁ Πατήρ; Ἄρ. εἶπεν· Παρὰ Παύλῳ τῷ ἀποστόλῳ· φησὶ γάρ·","english":"I, for my part, declare what I believe in summary: I believe in one God, Father Almighty, who is always God and Father; and in the God Logos, the only-begotten Son of God, that He coexists with His own Father, and that the Son is from the substance of God and Father, and that the Son is equal to the Father, and that the Son of God is of equal honor, and that He is present everywhere with His Father in divinity, and that He encompasses all things by His substance, and that the Son of God is encompassed by nothing, just as His God and Father is; and in the Holy Spirit, that it is of the substance of the Father, and that the Holy Spirit is co-eternal with the Father and the Son. I affirm that the Logos became flesh. Arius said: I too believe in one eternal God, and in His Son, whom God created before the ages and made Son. And all that the Son has, not having, He received from God; and that the Son is not equal, nor of equal honor to the Father, but falls far short of the glory of God, as a creation falls short of the power of God; and in the Holy Spirit, which was made by the Son. Behold, I too believe these things. Athanasius said: Then begin the inquiry with all knowledge; for I see you entangled in great evils, even though you, having come, have placed us under accusation, as if we do not think correctly concerning Father, Son, and Holy Spirit. Arius said: How do you say that God is always Father, who, being God alone, created His Son by His own will, as it is written? Athanasius said: Where is it written that the Father is alone? Arius said: By the apostle Paul; for he says:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγὼ δὲ ὃ φρονῶ, φημὶ ἐν ἐπιτομῇ","severity":"info","text":"This passage is a formal confession of faith (πιστεύω) by Athanasius, followed by a contrasting Arian creed. The structure sets up the doctrinal debate.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνυπάρχει","severity":"info","text":"συνυπάρχει (coexists) is a key Nicene term asserting the Son's eternal coexistence with the Father, against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ τῆς οὐσίας","severity":"info","text":"ἐκ τῆς οὐσίας (from the substance) is the crucial Nicene phrase affirming the Son's consubstantiality (ὁμοούσιος) with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναΐδιον","severity":"info","text":"συναΐδιον (co-eternal) asserts the Holy Spirit's eternal coexistence with Father and Son, a point contested by Arians who made the Spirit a creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρὰ Παύλῳ τῷ ἀποστόλῳ","severity":"info","text":"Arius appeals to Paul (likely Romans or 1 Corinthians) to support his claim that the Father is 'alone' (μόνος), a prooftext for Arian monotheism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄρ. εἶπεν","severity":"info","text":"The dialogue form reflects the historical disputation genre; Athanasius's Contra Arium likely adapts real debates, though the exact exchange is literary.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., Πα τρὶ for Πατρὶ) that do not affect meaning. The exact Pauline citation Arius intends is not given; it may be Romans 3:29 or 1 Corinthians 8:6, but the text leaves it ambiguous."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"«Ἡμῖν δὲ εἷς Θεὸς ἐξ οὗ τὰ πάντα.» Ἀθανάς. εἶπεν· Τὰ ἑπό μενα ἀνάγνωθι τοῦ Ἀποστόλου ῥητὰ, ἔφη γάρ· «Καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα.» Ἄρειος εἶπεν· Ὁρᾷς, ὅτι ὑπουργός ἐστι, καὶ οὐχὶ αὐτουργὸς ὁ Υἱὸς καθὼς αὐτὸς περὶ ἑαυτοῦ ἔλεξεν· «Ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα· ἃ γὰρ ἂν ὁ Πατὴρ ποιῇ, ταῦτα καὶ ὁ Υἱὸς ποιεῖ.» Πρόσ εχε πῶς ὑπουργὸς καὶ οὐ δημιουργός ἐστιν ὁ Υἱός. Ἀθ. εἶπεν· Ὅρα· μὴ μάχου πρὸς τὴν ἀλήθειαν. Ὅπερ γὰρ τοῦ Παύλου ῥητὸν δοκεῖς κρατεῖν περὶ Θεοῦ Πατρὸς, τοῦτο καὶ περὶ τοῦ Υἱοῦ εὑρήσεις παρ' αὐτῷ τῷ Ἀποστόλῳ λεγόμενον· φησὶ γάρ· «Καὶ αὐ τὸς ἔθετο ἐν τῇ Ἐκκλησίᾳ, πρῶτον ἀποστόλους, δεύτερον προφήτας, τοὺς δὲ εὐαγγελιστὰς, τοὺς δὲ ποιμένας καὶ διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν λαῶν, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώμα τος τοῦ Χριστοῦ, μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας, ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης, ἀλη θεύοντες δὲ ἐν ἀγάπῃ, αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλὴ, ὁ Χριστός· ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης ἀφῆς τῆς ἐπιχορηγίας,» καὶ τὰ ἑξῆς. Ὁρᾷς, ὅτι ἡ φωνὴ κοινῶς κατηγορεῖται Πατρὸς καὶ Υἱοῦ, καὶ σὺ μονομερῶς περὶ Πατρὸς ἐξείληφας; Ἄρ. εἶπεν· Καλῶς ἐμνημόνευσας περὶ τούτου ὅλην τὴν περικοπὴν τοῦ Ἀποστόλου·","english":"We have one God from whom all things come.\" Athanasius said: Read what follows of the Apostle's words, for he said: \"And one Lord Jesus Christ, through whom all things come.\" Arius said: Do you see that the Son is a servant, and not a creator, as he said about himself: \"Unless he sees the Father doing something; for whatever the Father does, the Son also does.\" Pay attention to how the Son is a servant and not a creator. Athanasius said: See that you do not fight against the truth. For the very saying of Paul which you think to hold concerning God the Father, you will find also said concerning the Son by the same Apostle; for he says: \"And he himself established in the Church, first apostles, second prophets, then evangelists, then shepherds and teachers, for the ordering of the peoples, for the work of ministry, for the building up of the body of Christ, until we all arrive at the unity of faith and of the knowledge of the Son of God, into a perfect man, into the measure of the fullness of the stature of Christ, so that we may no longer be infants, tossed about and carried away by every wind of teaching, in the deceit of men, in cunning for the scheming of error, but speaking truth in love, we may grow into him in all things, who is the head, Christ; from whom the whole body is fitted together and united through every contact of supply,\" and so forth. Do you see that the expression is commonly predicated of Father and Son, and you have taken it one-sidedly concerning the Father? Arius said: You have well recalled this entire passage of the Apostle.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα","severity":"info","text":"Athanasius cites 1 Cor 8:6 (variant reading) to counter Arius’ claim that only the Father is the source of all things, asserting the Son’s co-agency.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπουργός","severity":"info","text":"Arius uses this term to argue the Son is a subordinate agent (servant), not an autonomous creator, contrasting with Athanasius’ view of the Son as co-creator.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα","severity":"info","text":"Arius attributes a saying to Jesus that is not found in canonical Gospels; it may reflect a lost apocryphal tradition or a misattribution, used to support subordinationist Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅρα· μὴ μάχου πρὸς τὴν ἀλήθειαν","severity":"info","text":"Athanasius’ rebuke marks a rhetorical turning point, shifting from citation to direct admonition, reinforcing the polemical structure of the dialogue.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρῶτον ἀποστόλους, δεύτερον προφήτας","severity":"info","text":"Athanasius’ extended quotation of a Pauline passage (likely Eph 4:11-16 or a similar ecclesiological text) reflects later liturgical and catechetical use in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν περικοπὴν τοῦ Ἀποστόλου","severity":"caution","text":"The exact Pauline source of Athanasius’ long citation is uncertain; the text may be a composite or paraphrase, and its attribution to a single epistle is contested.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Arius’ dominical saying is unclear; it may be apocryphal or invented. The Pauline passage cited by Athanasius is not precisely identified and may be a conflation."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ἀλλ' ἐγὼ ἀξιο πιστότερον ἡγοῦμαι τυγχάνειν τοῦ ἀποστολικοῦ ῥη τοῦ τὸ προειρημένον Κυριακὸν ὑπ' ἐμοῦ λόγιον. Ἔφη\n\nγὰρ ὁ Κύριος, μὴ δύνασθαι ἀφ' ἑαυτοῦ ποιεῖν οὐδὲν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα. Ἀθ. εἶπεν· Τί ἐποίησεν ὁ Θεὸς ἐν ἀρχῇ; Ἄρ. εἶπεν· Οὐρανὸν, γῆν, θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς, καθὼς γέ γραπται. Ἀθ. εἶπεν· Οὐκοῦν λοιπόν ἐστιν ἀποδει χθῆναι παρὰ σοῦ, ποίους οὐρανοὺς, καὶ γῆν, καὶ θάλασσαν, καὶ τὰ ἐν αὐτοῖς ἐποίησεν ὁ Θεὸς ἐν πρώ τοις, εἶθ' οὕτως ὁ Υἱὸς αὐτοῦ ἑωρακὼς ἐποίησεν ὁμοίως τῷ Πατρὶ αὐτοῦ. Ἄρ. εἶπεν· Ἀθέμιτον ἡγοῦμαι τυγχάνειν τὸ εἰπεῖν, πρῶτον κόσμον ὑπὸ τοῦ Θεοῦ δεδημιουργῆσθαι, ἕτερον δὲ ὑπὸ τοῦ Υἱοῦ, δευτέρου μὴ δυναμένου ἀποδειχθῆναι, καταδήλου ὄντος τοῦ πράγματος παρὰ πᾶσιν, ὅτι εἷς τυγχάνει ὁ ὁρώμενος κόσμος. Ἀθ. εἶπεν· Οὐκοῦν ἀφ' ἑαυτοῦ δημιουργεῖ ὁ Υἱὸς τὸ πᾶν. Ἄρ. εἶπεν· Παρακαλῶ, εἰπέ μοι, πῶς ἀφ' ἑαυτοῦ; Οὐκ ἔστι δὲ ὃς λέξει τοῦτο. Ἀθ. εἶπεν· Ὁ σοφὸς τὴν βουλὴν αὐτοῦ ποῦ εὑρίσκει; Ἄρ. εἶπεν· Ἐν τῇ σοφίᾳ αὐτοῦ. Ἀθ. εἶπεν· Χριστὸςδὲ Θεοῦ δύναμις καὶ σοφία τυγχάνει κατὰ τὸν μακά ριον Παῦλον, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Ὁμολογουμένως Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία. Ἀθ. εἶπεν· Ἡ σοφία οὖν μὴ ἀλλαχόθεν σοφίζεται; Ἄρ. εἶπεν· Μὴ γένοιτο! Ἀθ. εἶπεν· Οὐκοῦν ἀφ' ἑαυτῆς πάντα ὡς σοφία πράττει; Ἄρ. εἶπεν· Οὕτως ἔχει. Οὐκοῦν ὁ Πατὴρ οὐδὲν ἐδημιούργησεν; Ἀθ. εἶπεν· Ἄκουε, καὶ μὴ προπετῶς λάλει, ἃ μὴ θέμις μήτε λέγειν, μήτε ἀκούειν, ὡς μὴ δυναμένου τινὸς μετατρέψαι τὰ τοιαῦτα. Πλὴν ἐπὶ τοῦ παρόντος δός μοι λόγον περὶ οὗ ἐπερωτῶ. Ὁ δυνατὸς πῶς αὐτουργεῖ;","english":"But I consider the apostolic saying to be more trustworthy than the Lord's saying I previously cited. For the Lord said that he could do nothing by himself unless he saw the Father doing something.\" Athanasius said: What did God do in the beginning? Arius said: Heaven, earth, sea, and all things in them, as it is written. Athanasius said: Then it remains for you to demonstrate which heavens, earth, sea, and things in them God made first, and then his Son, having seen, made likewise to his Father. Arius said: I consider it unlawful to say that one world was created by God and another by the Son, since a second cannot be demonstrated, it being evident to all that there is one visible world. Athanasius said: Then the Son creates everything by himself. Arius said: I beg you, tell me how by himself? No one would say this. Athanasius said: Where does the wise man find his counsel? Arius said: In his wisdom. Athanasius said: And Christ is the power and wisdom of God according to the blessed Paul, yes or no? Arius said: Confessedly Christ is the power of God and the wisdom of God. Athanasius said: Then wisdom is not instructed from elsewhere? Arius said: God forbid! Athanasius said: Then does it do everything by itself as wisdom? Arius said: So it is. Then did the Father create nothing? Athanasius said: Listen, and do not speak rashly things which it is not lawful either to say or to hear, as no one can alter such matters. However, for the present, give me an answer concerning what I ask. How does the capable one act by himself?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πιστότερον ἡγοῦμαι τυγχάνειν","severity":"info","text":"Arius asserts that the apostolic saying (1 Cor 8:6, cited earlier) is more trustworthy than the dominical logion he had previously quoted. This rhetorical move subordinates Jesus' own words to Paul's, a tactic Athanasius will challenge.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν μακάριον Παῦλον","severity":"info","text":"Athanasius cites Paul (1 Cor 1:24) to identify Christ as God's power and wisdom. This is a key proof-text in pro-Nicene theology, used to argue that the Son is not a passive instrument but an active agent of creation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δύναμις","severity":"info","text":"δύναμις (power) is a contested term: Arians could interpret it as a subordinate faculty, while Athanasius insists it denotes the Son's full divine agency, co-essential with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"Athanasius uses a series of syllogistic questions introduced by Οὐκοῦν ('therefore') to force Arius into logical concessions. This dialectical pattern is typical of the disputatio genre.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθέμιτον","severity":"info","text":"Arius calls the idea of two creations 'unlawful' (ἀθέμιτον), reflecting a shared assumption of monism in creation. Both sides agree there is one visible cosmos; the dispute is over the Son's role within it.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἃ μὴ θέμις μήτε λέγειν","severity":"caution","text":"Athanasius warns Arius not to speak rashly of things 'not lawful to say or hear.' This may reflect a textual corruption or a lacuna in the dialogue, as the argument about the Father creating nothing is left unresolved.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is elliptical: 'Then did the Father create nothing?' is Athanasius' rhetorical question, but Arius' response is missing or implied. The Coptic Vorlage may have had a lacuna here."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἄρ. εἶπεν· Ἐν τῇ δυνάμει αὐτοῦ τὸ πᾶν πράττει. Ἀθ. εἶπεν· Χριστὸς δὲ ἀραρότως Θεοῦ δύναμις ὑπάρχει; Ἄρ. εἶπεν· Ὡμολόγηται. Ἀθ. εἶπεν· Ουκοῦν Χριστοῦ δυνάμεως ὄντος τοῦ Θεοῦ, ἅπερ δημιουργεῖ ἡ δύναμις, τουτέστιν ὁ Χριστὸς, ταῦτα ποιεῖ ὁ Πατήρ. Ἄρ. εἶπεν· Πῶς ἅπερ δημιουργεῖ ὁ Χριστὸς, ταῦτα δημιουργεῖ ὁ Θεός; Ἀθ. εἶπεν· Ἡ δύναμις ἀπὸ τοῦ δυνατοῦ κεχώρισται; Ἄρ. εἶπεν· Μὴ γένοιτο! Τίς γάρ ποτε ἑώρακεν ἀγωνιστὴν πάλῃ ἰδίως ἀνδριζόμενον, καταμόνας δὲ τὴν δύναμιν αὐτοῦ; Εἰ γὰρ ἦν τοῦτο, ἐπ' ἀμφοτέρους ἂν ἐκομίσθη τὰ βραβεῖα, ἤτοι οἱ στέφα νοι. Ἀθ. εἶπεν· Ὀρθῶς ἔφης. Εἰ οὖν ἐπ' ἀνθρώπου τοῦτο ἔδωκας, μήτε δύναμιν κεχωρισμένως τι πράττειν, μήτε μὴν τὸ σῶμα ἑτέρως ἐνεργεῖν τι, οὐκοῦν ὁ Χριστὸς, δύναμις ὢν πατρικὴ, ἀχωρίστως πάντα, ἃ πράττει ὁ Πατὴρ, πράττει ταῦτα καὶ αὐτός. Ἄρ. εἶπεν· Ἔστω οὕτω, τὸ ἀχωρίστως δημιουργεῖν τὸν Υἱὸν σὺν τῷ Θεῷ τὸ πᾶν· μήτι δύναται καὶ ἴσος εἶναι τῷ Θεῷ, καθὼς σὺ ἤκουσας τοῦ Σωτῆρος λέγοντος· «Ὁ Πατήρ μου, ὁ πέμψας με, μείζων μου ἐστὶν;» Ἀθ. εἶπεν· Ἐρωτήσω σε· σὺ δὲ ἀποκρίθητί μοι· Ὁ Σωτήρ μου μὴ ἐναντία ἐφθέγξατο ἑαυ τῷ; Ἄρ. εἶπεν· Μὴ γένοιτο! πανταχοῦ γὰρ σύμφωνος ἑαυτῷ τυγχάνει ὁ Υἱὸς τοῦ Θεοῦ. Ἀθ. εἶ πεν· Πῶς οὖν ὁ Κύριος ἐν ἄλλῳ τόπῳ φάσκει, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν; Ἄρ. εἶπεν· Σὺ Σαβέλλιος εἶ. Ἀθ. εἶπεν· Διὰ τί εἰμι Σαβέλλιος; Ἄρ. εἶπεν· Ἐπειδὴ εἶπας, Ὁ Πατὴρ καὶ ὁ Υἱὸς ἕν ἐστιν. Ἀθ. εἶπεν· Μὴ καταψεύδου μου· οὐ γὰρ οὕτω φημὶ, ὅτι ὁ Πατὴρ καὶ ὁ Υἱὸς ἕν ἐστιν, ἀλλ' ὅτι ὁ Κύριος ἔφη· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.» Ἄρ. εἶπεν·","english":"Arius said: \"He does everything by his power.\" Athanasius said: \"Is Christ the unbreakable power of God?\" Arius said: \"It is agreed.\" Athanasius said: \"Therefore, since Christ is the power of God, whatever the power, that is, Christ, creates, the Father does.\" Arius said: \"How is it that whatever Christ creates, God creates?\" Athanasius said: \"Is power separated from the one who has power?\" Arius said: \"By no means! For who has ever seen a wrestler contending in a match on his own, but his power alone? If this were so, the prizes, that is, the crowns, would be awarded to both.\" Athanasius said: \"You have spoken correctly. If, then, you have granted this in the case of a man, that power does nothing separately, nor does the body act otherwise in any way, therefore Christ, being the paternal power, does everything inseparably that the Father does, and he himself does these things.\" Arius said: \"Let it be so, that the Son creates everything inseparably with God; but can he also be equal to God, as you have heard the Savior saying, 'My Father, who sent me, is greater than I'?\" Athanasius said: \"I will ask you; and you answer me: Did my Savior speak anything contrary to himself?\" Arius said: \"By no means! For the Son of God is everywhere consistent with himself.\" Athanasius said: \"How then does the Lord say in another place, 'I and the Father are one'?\" Arius said: \"You are a Sabellian.\" Athanasius said: \"Why am I a Sabellian?\" Arius said: \"Because you said, 'The Father and the Son are one.'\" Athanasius said: \"Do not misrepresent me; for I do not say that the Father and the Son are one, but that the Lord said, 'I and the Father are one.'\" Arius said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δύναμις","severity":"info","text":"The term δύναμις (power) is central to the argument: Athanasius identifies Christ as the unbreakable (ἀραρότως) power of God, then uses the wrestler analogy to argue that power is inseparable from its possessor, so the Son acts inseparably with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατήρ μου, ὁ πέμψας με, μείζων μου ἐστὶν","severity":"info","text":"Arius cites a dominical saying (cf. John 14:28) to argue for the Son’s subordination. Athanasius counters with another dominical saying, 'Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν' (John 10:30), to assert unity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαβέλλιος","severity":"info","text":"Arius accuses Athanasius of Sabellianism, a modalist heresy that conflated Father and Son. Athanasius deflects by insisting he merely quotes John 10:30, not that he asserts identity of persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical pattern: Athanasius traps Arius into conceding that power is inseparable from its possessor, then uses that concession to argue for the Son’s inseparable action with the Father, leading to a scriptural impasse.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The wrestler analogy (ἀγωνιστὴν πάλῃ) is a rare, vivid illustration in patristic polemic, likely drawn from popular athletic imagery, and underscores the rhetorical strategy of making abstract theology concrete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., ἀραρότως vs. ἀρραρότως) but the sense is clear. The Coptic Vorlage is lost; the Greek may be a translation or a later redaction."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Αὕτη ἡ αἵρεσις Σαβελλίου ἐστίν. Ἀθ. εἶπεν· Οὐκοῦν ὁ Κύριος ὁ εἰρηκὼς, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν,» Σαβέλλιος ἦν; Οὐ πάντες οἱ Χριστιανοὶ Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ οἴδαμεν; σὺ δὲ Σαβέλλιον καὶ διδά σκαλον αἱρέσεως αὐτὸν φῄς; Ἄρ. εἶπε· Μὴ γένοιτό μοι τοῦτο φρονῆσαι! ὁ γὰρ Σωτὴρ εἶπε περὶ συμφω νίας, ὅτι «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.» Ἀθαν. εἶπεν· ἕνεκεν τίνος ἔλεξε τοιάδε ὁ Κύριος; τί θέλων παραστῆσαι; τὴν συμφωνίαν κατὰ σὲ, ἢ τὴν θεότητα κατὰ τὸν ὀρθὸν λόγον; Εἰ μὲν γὰρ τὴν συμφωνίαν κατὰ σὲ, ἄρα μάρτυρας κατεσκεύαζε κατὰ τοῦ Πατρὸς, μὴ ἄρα ἀθέτησις αὐτῷ γένηται ὑπὸ τοῦ Πατρός· εἰ δὲ τοῦθ' οὕτως ἔχει, ὁ Υἱὸς κατηγορεῖ τοῦ Πατρὸς κατὰ σὲ, ὡς ἀγνώμονος, καὶ μὴ μένον τος ἐν ταῖς συνθήκαις τῆς συμφωνίας τοῦ Πατρός. Εἰ δὲ καὶ τοῦθ' οὕτως ἔχει, λοιπὸν νόησον ποῦ σε ἀπάγει τὸ σὸν φρόνημα. Ἄρ. εἶπεν· Ἀλλὰ τί θέλεις ἵνα εἴπωμεν, ὅτι ὁ Πατὴρ καὶ ὁ Υἱὸς ἕν ἐστιν; Ἀθ. εἶπεν· Ὁ Κύριος Ἰησοῦς οὐκ εἶπεν, «Ἐγὼ καὶ ὁ Πατὴρ","english":"This is the heresy of Sabellius. Athanasius said: \"Therefore, was the Lord who said, 'I and the Father are one,' Sabellius? Do we not all Christians know Jesus as the Son of God? But you claim that Sabellius and a teacher of heresy is he?\" Arius said: \"May it never be that I think this! For the Savior said concerning agreement, that 'I and the Father are one.'\" Athanasius said: \"For what reason did the Lord speak thus? What did he wish to demonstrate? The agreement according to you, or the divinity according to right reason? For if the agreement according to you, then he was preparing witnesses against the Father, lest he be repudiated by the Father. But if this is so, the Son accuses the Father according to you, as being ungrateful and not abiding by the terms of the Father's agreement. And if this is so, then consider where your thinking leads you.\" Arius said: \"But what do you wish us to say, that the Father and the Son are one?\" Athanasius said: \"The Lord Jesus did not say, 'I and the Father","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σαβελλίου","severity":"info","text":"Sabellius (early 3rd c.) taught that Father and Son are a single hypostasis, a modalist monarchianism condemned as heresy. Athanasius here counters Arius’s charge that his own view collapses into Sabellianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν","severity":"info","text":"A paraphrase of John 10:30, a key proof-text in Trinitarian debates. Athanasius and Arius dispute whether it denotes identity of essence (orthodox) or mere agreement (Arian).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμφωνίαν","severity":"info","text":"Arius interprets ἕν as ‘agreement’ (συμφωνία), reducing the unity to a moral concord. Athanasius insists it denotes identity of divinity (θεότητα), a central point of the Nicene position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the dialectical pattern: Athanasius forces Arius into a dilemma—either the Son accuses the Father of bad faith, or the unity is ontological. The argument is a reductio ad absurdum of the Arian reading.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διδά σκαλον αἱρέσεως","severity":"caution","text":"The Greek text has a space in διδάσκαλον (διδά σκαλον), likely a scribal or editorial artifact. The sense is clear: ‘teacher of heresy.’ No doctrinal ambiguity arises.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Disputatio was transmitted in Coptic and Greek, and its attribution to Athanasius is debated. This passage reflects the post-Nicene polemical strategy of equating Arian exegesis with Sabellianism, a common topos in 4th-century anti-Arian literature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies a continuation not present in the Greek. The Coptic Vorlage may have had a longer exchange."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἕν εἰμι·» ἀλλ' ἔφησεν, «ἕν ἐσμεν,» καὶ τὴν δυάδα τελείαν παρ έστησεν ἐν τῷ λέξαι, «ἕν ἐσμεν.» Τὸ δὲ, «ἕν,» τὸ τῆς οὐσίας ἐσήμανε· σὺ δὲ, μὴ νοήσας, εἰς ἀτοπίαν ἐχώρησας. Ἄρ. εἶπεν· Ὁ Κύριος οὐκ εἶπεν· «Ὁ Πατὴρ, ὁ πέμψας με, μείζων μου ἐστίν;» Ἀθ. εἶπεν· Σωτὴρ οὐκ εἶπεν· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν,» καὶ πάλιν· «Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα;» Ἀλλὰ μὴν καὶ ὁ Ἀπόστολος τὴν ἰσότητατοῦ Υἱοῦ, ἣν ἔχει πρὸς τὸν ἑαυτοῦ Πατέρα, σαφῶς ἐδήλωσε, λέγων· «Ὃς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ' ἑαυτὸν ἐκένωσεν.» Ὁρᾷς, ὅτι ἴσος ἐστὶν ὁ Υἱὸς τοῦ ἰδίου Πατρὸς, καὶ οὐ μικρότερος; Ἄρ. εἶπεν· Ἀσυμφωνία πολλή μοι καταφαίνεται τῶν Γραφῶν ἐπὶ τοῦ παρόντος. Ἀθ. εἶπεν· Μὴ γένοιτο ἵνα ἄνθρωπος κατείπῃ τῶν θείων καὶ θεοπνεύστων Γραφῶν, ὡς οὐ μετὰ συμφωνίας ταῦτα πάντα φθεγγομένων! Ζυγὸς γὰρ ὥσπερ δίκαιος, οὕτω συμφωνοῦσι πρὸς ἑαυτὰς πᾶσαι αἱ Γραφαί. Ἄρ. εἶπεν· Πῶς συμφωνοῦσιν; Ὁ Σωτὴρ ἔφη· «Ὁ Πατὴρ ὁ πέμψας με, μείζων μου ἐστί·» πάλιν ὁ αὐτὸς λέγει· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·» καὶ ἑτέρως· «Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα·» δι' οὗ σημαίνει τὴν ἀπαράλλακτον αὐτοῦ ἰδέαν, ἣν ἔχει πρὸς τὸν ἑαυτοῦ Πατέρα· ὡς καὶ ὁ Παῦλός φησι ἴσον τὸν Υἱὸν τοῦ ἰδίου Πατρὸς τυγχάνειν. Ἀθ. εἶπεν Ἄνθρωπε, ἄκουε καὶ σύνες, ὅτι οὐκ ἀπέζευκται ἐκεῖνο τὸ κεφάλαιον, τὸ φά σκον· «Ὁ Πατήρ μου, ὁ πέμψας με, μείζων μου ἐστί,» τῶν λοιπῶν κεφαλαίων. Ἄρ. εἶπεν· Ἐὰν τοῦτο ἀποδείξῃς, ὅπερ ἀνεγχώρητόν ἐστι, τάχα κἀμὲ ποιήσεις τῷ σῷ φρονήματι ἐπακολουθῆσαι. Ἀθ. εἶπεν· Ὁ τοῦ Θεοῦ Υἱὸς Θεός ἐστιν, ἢ οὔ; Ἄρ.","english":"I am one,\" but he said, \"We are one,\" and he presented the perfect duality in saying, \"We are one.\" The \"one\" signified the essence; but you, not understanding, have fallen into absurdity. Arius said: Did not the Lord say, \"The Father who sent me is greater than I?\" Athanasius said: Did not the Savior say, \"I and the Father are one,\" and again, \"He who has seen me has seen the Father?\" Moreover, the Apostle clearly indicated the equality of the Son, which he has with his own Father, saying, \"Who, being in the form of God, did not consider it a usurpation to be equal to God, but emptied himself.\" Do you see that the Son is equal to his own Father, and not inferior? Arius said: There appears to me much disagreement of the Scriptures at present. Athanasius said: Let it not be that a man should speak ill of the divine and inspired Scriptures, as if they do not utter all these things with harmony! For like a just balance, all the Scriptures agree with each other. Arius said: How do they agree? The Savior said, \"The Father who sent me is greater than I\"; again the same says, \"I and the Father are one\"; and in another way, \"He who has seen me has seen the Father,\" through which he signifies his identical form, which he has with his own Father, as also Paul says that the Son is equal to his own Father. Athanasius said: Man, listen and understand that that passage which says, \"My Father who sent me is greater than I,\" is not separated from the other passages. Arius said: If you prove this, which is impossible, perhaps you will make me follow your opinion. Athanasius said: Is the Son of God God, or not? Arius","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἕν","severity":"info","text":"The neuter singular 'ἕν' (one) is used here to denote unity of essence (οὐσία), a key point in Athanasius' anti-Arian argument that the Son shares the same substance with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατὴρ, ὁ πέμψας με, μείζων μου ἐστίν","severity":"info","text":"Arius cites John 14:28 (variant reading) to argue for the Father's superiority; Athanasius counters with John 10:30 and John 14:9 to assert equality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ' ἑαυτὸν ἐκένωσεν","severity":"info","text":"Athanasius paraphrases Philippians 2:6-7 to support the Son's equality with the Father, emphasizing voluntary kenosis rather than inferiority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβέλλιος","severity":"info","text":"Sabellius (early 3rd century) taught modalism, collapsing Father and Son into one person; Athanasius distinguishes his own orthodoxy from Sabellianism by affirming both unity of essence and real distinction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζυγὸς γὰρ ὥσπερ δίκαιος","severity":"info","text":"Athanasius uses the metaphor of a just balance to assert the harmony of all Scriptures, a rhetorical device that frames the debate as a conflict between coherent truth and selective proof-texting.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπαράλλακτον αὐτοῦ ἰδέαν","severity":"caution","text":"Arius' phrase 'identical form' (ἀπαράλλακτον ἰδέαν) is ambiguous: it could mean exact likeness in appearance, but Athanasius reads it as supporting essential equality, not mere resemblance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the citation of John 14:28 is verbatim or a paraphrase; the exact wording 'μείζων μου ἐστίν' matches the standard text but the context of 'sending' is implied.","The phrase 'ἀπαράλλακτον ἰδέαν' could be interpreted as either 'identical form' (supporting Athanasius) or 'indistinguishable appearance' (a Sabellian reading), leaving the precise Christological nuance open."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"εἶπεν· Θεὸς κτισθεὶς ὑπὸ Θεοῦ. Ἀθ. εἶπεν· Ὡς θέλεις, ἀποκρίθητί μοι περὶ οὗ ἐρωτῶ. Ὁ τοῦ Θεοῦ Υἱὸς πάντα ἐποίησεν, ναὶ, ἢ οὔ; Ἄρ. εἶπεν· Προαποδέδοται, ὅτι πάντα ἐποίησεν, ὡς δύναμις καὶ σοφία τυγχάνων Θεοῦ. Ἀθ. εἶπεν· Οὐκοῦν πάντα περιέχει τὰ ὑπ' αὐτοῦ ποιηθέντα, ἤτοι ὁρατὰ ἤτοι ἀόρατα ὁ τοῦ Θεοῦ Υἱός. Ἄρ. ἔφη· Οὕτως ἔχει. Ἀθ. εἶπεν· Πανταχοῦ οὖν πάρεστι τῇ οὐσίᾳ τῆς μεγαλοσύνης αὐτοῦ. Ἐὰν εἴπῃς, ὅτι οὐ πάρεστι παντα χοῦ, ἄρα μείζονα ἐρεῖς τὰ γενόμενα τοῦ δημιουργοῦ. Ἄρ. εἶπεν· Πάρεστι πανταχοῦ. Ἀθ. εἶπεν· Εἰ οὖν παρὼν τυγχάνει πανταχοῦ ὁ τοῦ Θεοῦ Λόγος, πῶς λέγεις τὸ, «Ὁ Πατήρ μου ὁ πέμψας με, μείζων μου ἐστίν,» ἀπόδος μοι τὸν λόγον. Ἄρ. εἶπεν· Ἀπορῶ περὶ τούτου, ἀλλ' ἀξιῶ, φράσον μοι, τίνι λόγῳ εἶπεν ὁ Σωτὴρ μείζονα ἑαυτοῦ τὸν Πατέρα; Ἀθ. εἶπεν· Ἐὰν μὴ πρότερόν μοι εἴπῃς, ὃ ἐπερωτῶ, οὐ μή σοι εἴπω, ὅπερ θέλεις. Ἄρ. εἶπεν· Λέγε, ὃ βούλει. Ἀθ. εἶπεν· Οἱ ἄγγελοι ἀσώματοι τυγχάνουσιν, ἢ ἄνθρω ποι; Ἄρ. εἶπεν· Ἄνθρωποι ἐν σώματι τυγχάνουσιν, ἄγγελοι δὲ πνεύματα ὄντες, ἀσώματοί εἰσιν. Ἀθ. εἶ πεν· Τίνες οὖν κοπιῶσιν, ἄνθρωποι, ἢ ἄγγελοι; Ἄρ. εἶπεν· Ἄγγελοι ἀσώματοι τυγχάνουσι, πρὸς τὸ διακονοῦντας αὐτῷ καμάτου πεῖραν μὴ λαβεῖν· ἀν θρώπῳ δὲ τῷ κάμνειν ἴδιον, διὰ τὴν τοῦ σώματος βαρεῖαν ὁλκήν. Ἀθ. εἶπεν· Ὁ οὖν Κύριος πῶς ἐκοπίασε; γέγραπται γὰρ, «Ἰησοῦς δὲ κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, ἐκαθέζετο. Ἄρ. εἶπεν·","english":"He said: \"God created by God.\" Athanasius said: \"As you wish, answer me concerning what I ask. Did the Son of God make all things, yes or no?\" Arius said: \"It has been previously granted that he made all things, being the power and wisdom of God.\" Athanasius said: \"Therefore the Son of God contains all things made by him, both visible and invisible.\" Arius said: \"It is so.\" Athanasius said: \"Then he is present everywhere in the substance of his greatness. If you say that he is not present everywhere, you will declare the things created greater than the creator.\" Arius said: \"He is present everywhere.\" Athanasius said: \"If then the Word of God is present everywhere, how do you say, 'My Father who sent me is greater than I'? Give me the account.\" Arius said: \"I am at a loss concerning this, but I ask you to explain to me for what reason the Savior said the Father is greater than himself.\" Athanasius said: \"Unless you first tell me what I ask, I will not tell you what you wish.\" Arius said: \"Say what you want.\" Athanasius said: \"Are angels incorporeal, or men?\" Arius said: \"Men are in bodies; angels, being spirits, are incorporeal.\" Athanasius said: \"Then who labor, men or angels?\" Arius said: \"Angels, being incorporeal, experience no toil in serving him; but toil is proper to man, because of the heavy drag of the body.\" Athanasius said: \"Then how did the Lord toil? For it is written, 'Jesus, having become weary from the journey, sat down.'\" Arius said:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"προαποδέδοται","severity":"info","text":"Arius uses the perfect passive προαποδέδοται ('it has been previously granted') to signal that a prior concession in the debate is being invoked, a common rhetorical move in dialectical literature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"The term οὐσία ('essence' or 'substance') is central to the Trinitarian controversy; here Athanasius uses it to argue for the Son's omnipresence, implying consubstantiality with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατήρ μου ὁ πέμψας με, μείζων μου ἐστίν","severity":"info","text":"This is a citation of John 14:28, a key verse for Arians arguing for the Father's superiority; Athanasius counters by invoking the Son's omnipresence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦς δὲ κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, ἐκαθέζετο","severity":"info","text":"Athanasius cites an unidentified gospel passage (cf. John 4:6? but not exact) to show that Jesus experienced fatigue, challenging Arius's claim that incorporeal beings do not toil.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸς κτισθεὶς ὑπὸ Θεοῦ","severity":"info","text":"This phrase ('God created by God') encapsulates the Arian subordinationist view that the Son is a created being, which Athanasius consistently refutes throughout the dialogue.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰησοῦς δὲ κεκοπιακὼς","severity":"caution","text":"The exact scriptural source of this citation is uncertain; it may be a loose paraphrase or a non-canonical tradition, and the text may be corrupt or interpolated.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation about Jesus' fatigue is not verbatim from any known canonical gospel; its source is unclear.","The phrase 'God created by God' is attributed to Arius but may be a summary of his position rather than a direct quotation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Συνήγαγές με, ὡς ἠθέλησας ἐκ τοῦ παραδείγματος τῶν ἀγγέλων καὶ τῶν ἀνθρώπων, οὐχ ὡς Θεὸς Λόγος ἐκοπίασεν, ἀλλ' ἵνα φανῇ, ὅτι σάρκα, ἣν οὐκ εἶχε πρότερον ὁ Λόγος καὶ Θεὸς, ταύτην ἀνέλαβε· διὰ τοῦτο τῇ σαρκὶ συνεχώρησε πάσχειν τὰ ἴδια, ἵνα φανῇ ὅτι σάρξ ἐστιν. Ἀθ. εἶπεν· Μέμνησο, ὅτι προωμολόγηται, ὅτι πανταχοῦ πάρεστιν ὁ Λόγος καὶ Θεός. Ἄρ. εἶπεν· Ἀραρότως. Ἀθ. εἶπεν· Εἰ οὖν πανταχοῦ πάρεστιν, τίνος ἕνεκεν ἔφασκεν, «Ὁ Πατήρ μου ὁ πέμ ψας με, μείζων μου ἐστίν;» Ἄρ. εἶπεν· Παρακα λῶ σε, μὴ ὀκνήσῃς ἀποκαλῦψαι τὸ κάλυμμα ἀπὸ τοῦ γράμματος ἐν τάχει. Λίαν γὰρ ἀνιῶμαι. Ἀθ. εἶπεν· Τίς ἐστιν ὁ κεκοπιακὼς, ἄνθρωπος, ἢ ὁ Θεὸς Λόγος; Ἄρ. εἶπεν· Ἄνθρωπος. Ἀθ. εἶπεν· Οὐκοῦν σόν ἐστιτὸ νοῆσαι λοιπόν. Ἄρ. εἶπεν· Κατελαβόμην σου τὸν νοῦν ἐν τῷ λόγῳ τούτῳ, ὅτι τοῦ Θεοῦ Λόγου πανταχοῦ παρόντος, δῆλον ὅτι διὰ τὴν σάρκα εἶπεν, «Ὁ Πα τήρ μου, ὁ πέμψας με, μείζων μου ἐστίν,» τὴν βαδίζουσαν καὶ κοπιῶσαν, καὶ ἀπὸ τόπου εἰς","english":"You have brought me together, as you wished, from the example of angels and men, not that the God Logos labored, but that it might be shown that he took up flesh, which the Logos and God did not have before; for this reason he allowed the flesh to suffer its own things, that it might be shown that it is flesh. Athanasius said: \"Remember, it has been previously granted that the Logos and God is present everywhere.\" Arius said: \"Unshakably.\" Athanasius said: \"If then he is present everywhere, why did he say, 'My Father who sent me is greater than I'?\" Arius said: \"I beg you, do not hesitate to remove the covering from the text quickly. For I am greatly distressed.\" Athanasius said: \"Who is it that has labored, the man or the God Logos?\" Arius said: \"The man.\" Athanasius said: \"Therefore it is yours to understand the rest.\" Arius said: \"I have grasped your mind in this statement, that since the God Logos is present everywhere, it is clear that he said, 'My Father who sent me is greater than I,' because of the flesh, which walks and labors, and from place to","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συνήγαγές με, ὡς ἠθέλησας ἐκ τοῦ παραδείγματος τῶν ἀγγέλων καὶ τῶν ἀνθρώπων","severity":"info","text":"Athanasius summarizes the previous argument: the Son's labor (κοπιάω) is not a divine weakness but a sign of his incarnate flesh, using angels and men as examples.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατήρ μου ὁ πέμψας με, μείζων μου ἐστίν","severity":"info","text":"This is a citation of John 14:28, a key verse in Arian exegesis, used here by Athanasius to argue that the statement refers to Christ's human nature, not his divine essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀραρότως","severity":"info","text":"This adverb, meaning 'firmly' or 'unshakably,' is rare in patristic Greek; Arius uses it to affirm the omnipresence of the Logos, underscoring his agreement with Athanasius on this point.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀθ. εἶπεν· Μέμνησο, ὅτι προωμολόγηται","severity":"info","text":"Athanasius repeatedly invokes prior agreements (προωμολόγηται) to build a logical chain, a common rhetorical strategy in this dialogue to force Arius into consistency.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποκαλῦψαι τὸ κάλυμμα ἀπὸ τοῦ γράμματος","severity":"info","text":"Arius's plea to 'remove the covering from the text' reflects a shared hermeneutical assumption that Scripture has a hidden, deeper meaning accessible through allegorical or typological interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν βαδίζουσαν καὶ κοπιῶσαν, καὶ ἀπὸ τόπου εἰς","severity":"caution","text":"The Greek text breaks off mid-sentence at 'from place to,' likely due to a lacuna in the manuscript; the English draft supplies 'place to' but the original is incomplete.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the phrase 'from place to' is incomplete, and the intended conclusion is uncertain."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"τόπον ἕτερον πορευομένην. Ἀληθῶς ὀρθῶς ἔχει τοῦτο. Ἀθ. εἶπεν· Λοιπὸν λάβε μοι ἐν νῷ τὸ ῥητὸν, ὅπερ ἔφης, ὅτι ὁ Θεὸς Λόγος ἐκτίσθη. Πόθεν λάβωμεν τὴν ἀρχήν; Οὐ τολμῶ οὕτως ἀφόβως φθέγγεσθαι κατὰ τῆς ἀϊδίου θεότητος τοῦ Υἱοῦ αὐτοῦ. Ἄρ. εἶπεν· Ἐγὼ μὲν ἀπὸ τῶν Γραφῶν τοῦτο λέγω· σὺ δὲ πόθεν ἀΐδιον λέγεις τὸν Υἱόν; Ἀθ. εἶπεν· Ἀπὸ τῶν θεοπνεύστων Γραφῶν ἔμαθον, ὅτι ἀΐδιός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ. Ἄρ. εἶπεν· Ποῖαί εἰσιν αἱ Γραφαὶ, αἱ φάσκουσαι ἀΐδιον τὸν Υἱόν; Ἀθ. εἶπεν· Ἐλθὼν ὁ ἀοίδιμος Παῦλος μαρτυρήσει τῇ ἀληθείᾳ· «Τὰ γὰρ ἀόρατα αὐτοῦ, φησὶν, ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, διότι γνόντες τὸν Θεὸν, οὐχ ὡς Θεὸν ἐδόξασαν, ἢ ηὐχαρίστησαν.» Ἄρ. εἶπεν· Περὶ τοῦ Πατρὸς λέγει τοῦτο ἡ Γραφή. Ἀθ. εἶπεν· Οὐκοῦν ὁ μακάριος ἀπόστολος Παῦλος αἰτιᾶται τοὺς τὸ διὰ σώματος ἐπιφανέντα Θεὸν Υἱὸν Θεοῦ μὴ ἐπεγνωκότας ἀΐδιον θεότητα αὐτοῦ, τοῦ τὸ πᾶν διακοσμήσαντος; ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως δεῖ τὸν δημιουργὸν γνωρισθέντα εὐχαριστηθῆναι. Φανερὸν δέ ἐστιν ὅτι πάντα διὰ τοῦ Λόγου τὰ γεγενημένα γέγονε, καὶ χωρὶς αὐτοῦ γέγονεν οὐδὲ ἕν· ἔδει οὖν καὶ σὲ ἐκ τῆς τῶν στοιχείων ἐναρέτου συμπήξεως ἀναλογίσασθαι τὸν δημιουργὸν ἀναλόγως, καὶ σαυτοῦ ἐπιγνώμονα γενέσθαι, ὅτι ἀϊδίου Θεοῦ τυγχάνει ἔργον ὁ κόσμος, οὐ κτιστῆς δὲ φύσεως, μὴ δυναμένης ἐπαρκέσαι τοσαῦτα δρᾷν. Ἄρ. εἶπεν· Ἔστω ἀΐδιος ὁ Υἱὸς, ἀλλὰ καὶ ἀϊδίως κτισθεὶς ἔχει τὸ ἀΐδιον. Ἀθ. εἶπεν· Εἰ ἀΐδιός ἐστιν ὁ Υἱὸς, οὐκ ἦν κτίσμα·","english":"going to another place. Truly this is correct. Athanasius said: Then take in mind the statement you made, that the God Logos was created. Where shall we begin? I do not dare to speak so fearlessly against the eternal divinity of his Son. Arius said: I say this from the Scriptures; but from where do you say the Son is eternal? Athanasius said: I learned from the divinely inspired Scriptures that the Son of God is eternal. Arius said: Which are the Scriptures that affirm the Son is eternal? Athanasius said: The renowned Paul will come and bear witness to the truth: \"For his invisible things,\" he says, \"perceived from the creation of the world through his works, are seen, both his eternal power and divinity, so that they are without excuse, because knowing God, they did not glorify him as God, nor give thanks.\" Arius said: The Scripture says this about the Father. Athanasius said: Then does the blessed apostle Paul accuse those who did not recognize the God who appeared through a body as the Son of God, his eternal divinity, who ordered the whole? For from the magnitude and beauty of creatures, one must analogously recognize the creator and give thanks. And it is evident that all things that have come to be have come to be through the Logos, and without him nothing has come to be. Therefore you also ought to have inferred from the virtuous composition of the elements the creator analogously, and to have become aware of yourself, that the world is the work of an eternal God, not of a created nature, which would be unable to accomplish such things. Arius said: Let the Son be eternal, but he also has eternity as having been eternally created. Athanasius said: If the Son is eternal, he was not a creation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀΐδιος","severity":"info","text":"The term ἀΐδιος (eternal) is central to the debate: Athanasius asserts the Son's co-eternal divinity, while Arius concedes eternity only as a quality of a created being (ἀϊδίως κτισθείς).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ γὰρ ἀόρατα αὐτοῦ... ἀΐδιος αὐτοῦ δύναμις","severity":"info","text":"Athanasius cites a Pauline passage (likely Romans 1:20-21, paraphrased) to argue that the Son's eternal power and divinity are known from creation, making unbelievers without excuse.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The dispute reflects the Arian controversy: Arius held the Son was created in time (ἦν ποτε ὅτε οὐκ ἦν), while Athanasius defended his eternal, uncreated status. The argument from creation's order (διακόσμησις) is a standard Athanasian proof.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative dialogue (marked by alternating Ἀθ. εἶπεν and Ἄρ. εἶπεν) that advances the theological argument: Athanasius counters Arius's scriptural claim with a Pauline citation, then draws a cosmological inference.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text may be a later redaction; the citation of Paul is loose and conflates Romans 1:20-21 with Athanasian phrasing. The phrase ἀΐδιος δύναμις is not verbatim in Paul, suggesting paraphrase or interpolation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source is unclear; the citation may be a conflation of Romans 1:20-21 with Athanasian terminology. The phrase 'ἀΐδιος αὐτοῦ δύναμις' is not attested in the New Testament."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"εἰ δὲ κτίσμα τυγχάνει, οὐκ ἦν ἀΐδιος. Ἄρ. εἶπεν· Μὴ γὰρ ἐγὼ ἐξ οἰκείας αὐθεντίας ταῦτά φημι· ὁ Υἱὸς εἶπεν, ὅτι πρῶτον πάντων ἔκτισεν αὐτὸν ὁ Θεός. Ἀθ. εἶπεν· Τοῦτό σοι μόνῳ ἀπεκαλύφθη, ἢ καὶ ἄλλοις τὸ περὶ τοῦ Υἱοῦ Θεοῦ μυστήριον; Ἄρ. εἶπεν· «Οὐ πάντων ἡ πίστις· πλὴν οὐκ ἐμοὶ μόνῳ, ἀλλὰ καὶ ἑτέροις πολ λοῖς ἐγνωρίσθη ἡ πίστις αὕτη. Ἀθ. εἶπεν· Πόθεν ὑμῖν ἀπεκαλύφθη, ἐκ Θεοῦ, ἢ ἐξ ἀνθρώπων· Ἄρ. εἶπεν· Ἐκ Θεοῦ. Ἀθ. εἶπεν· Σὺ αὐτήκοος γέγονας, ἢ ἄλλοι σοι ὑφηγήσαντο περὶ τούτου; Ἄρ. εἶπεν· Οὐκ ἐμοὶ ὑφηγήσαντο, ἀλλὰ πολλοὶ ἅγιοι, ἐν Πνεύματι Θεοῦ λαλοῦντες, ἔφησαν ὅτι ἐκτίσθη ὁ Υἱός. Ἀθ. εἶπε· Τίνες εἰσὶν οὗτοι; Οὐ δυνάμεθα γνῶναι καὶ ἡμεῖς; Ἄρ. εἶπεν· Οἶσθα καὶ αὐτὸς, ὅτι καὶ οἱ προφῆται, καὶ οἱ ἀπόστολοι ἐλάλησαν πολλαχοῦ τὸν Υἱὸν κτί σμα εἶναι. Ἀθ. εἶπεν· Ἤκουσά σου λέγοντος πρὸ βραχείας ὥρας, ὅτι ὁ Υἱὸς εἶπεν. Ἄρτι μετέβης εἰς τοὺς προφήτας καὶ ἀποστόλους. Πλὴν ὑφήγησαι ποῖος προ φήτης ἔλεξε τοιάδε περὶ τούτου; Ἄρ. εἶπε· Καὶ νῦν φημι τὸν Υἱὸν λέγειν διὰ τῶν ἁγίων προφητῶν καὶ ἀποστόλων ὥσπερ καὶ διὰ τοῦ Σολομὼν ἔφη· «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.» Ὁρᾷς, ὅτι πρὸ πάντων ἔκτισεν αὐτὸν ὁ Θεὸς διὰ τὰ δι' αὐτοῦ μέλλοντα γίνεσθαι ἔργα. Ἀθ. εἶπεν· Οὐκοῦν ἡ τῶν κτισμάτων πρόφασις αἰτία γέγονε τοῦ κτισθῆναι τὸν Υἱὸν κατὰ σέ. Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ. εἶπεν· Ἄρα οὖν τοῦ Θεοῦ ἐντιμότερα τὰ κτιζόμενα παρ' αὐτοῦ; Πῶς χωρεῖ; Εἰ γὰρ ἐκεῖνος διὰ ταῦτα γέγονε, καὶ οὐκ ἐκεῖνα διὰ τοῦτον, κατὰ σὲ, ἀραρότως ἐντιμότερα ταῦτα ἐκείνου· ἀλλὰ μὴ γέ νοιτο οὕτως ἡμᾶς φρονῆσαι!","english":"If it is a creature, it was not eternal. Arius said: I do not say these things on my own authority; the Son said that God first created him of all things. Athanasius said: Was this revealed to you alone, or also to others, the mystery concerning the Son of God? Arius said: Not everyone has the faith; but this faith was made known not to me alone, but also to many others. Athanasius said: From where was it revealed to you, from God or from men? Arius said: From God. Athanasius said: Did you hear it yourself, or did others instruct you concerning this? Arius said: They did not instruct me, but many holy men, speaking in the Spirit of God, said that the Son was created. Athanasius said: Who are these? Can we not know as well? Arius said: You yourself know that both the prophets and the apostles spoke in many places that the Son is a creature. Athanasius said: I heard you saying a short while ago that the Son spoke. Now you have shifted to the prophets and apostles. Nevertheless, instruct me: which prophet said such a thing concerning this? Arius said: Even now I say that the Son speaks through the holy prophets and apostles, just as through Solomon he said: \"The Lord created me as the beginning of his ways for his works.\" Do you see that God created him before all things for the works that were to come through him? Athanasius said: So then, according to you, the pretext of the creatures became the cause for the Son to be created. Arius said: That is so. Athanasius said: Then are the things created by him more honorable than God? How does that follow? For if he came to be for their sake, and not they for his sake, according to you, these things are manifestly more honorable than he; but may we never think thus!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δὲ κτίσμα τυγχάνει, οὐκ ἦν ἀΐδιος","severity":"info","text":"Athanasius opens with a logical conditional: if the Son is a creature, he is not eternal. This frames the entire debate around the incompatibility of creaturehood and coeternity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ","severity":"info","text":"Arius cites Proverbs 8:22 (LXX) as a proof-text: 'The Lord created me as the beginning of his ways for his works.' This verse was a key Arian proof for the Son's created origin.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφῆται, καὶ οἱ ἀπόστολοι","severity":"info","text":"Arius appeals to prophets and apostles as authorities for his claim that the Son is a creature. This reflects the Arian strategy of grounding their Christology in scriptural tradition, not private revelation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἡ τῶν κτισμάτων πρόφασις αἰτία γέγονε τοῦ κτισθῆναι τὸν Υἱὸν κατὰ σέ","severity":"info","text":"Athanasius turns Arius's logic against him: if the Son was created for the sake of creatures, then creatures are more honorable than the Son. This is a classic reductio ad absurdum.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄρτι μετέβης εἰς τοὺς προφήτας καὶ ἀποστόλους","severity":"caution","text":"Athanasius accuses Arius of shifting his ground from the Son's own words to prophets and apostles. The text may reflect a rhetorical device rather than a verbatim transcript of a historical debate.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀλλὰ μὴ γένοιτο οὕτως ἡμᾶς φρονῆσαι","severity":"info","text":"Athanasius ends with a pious exclamation rejecting the implication that creatures are more honorable than the Son. This reflects the orthodox insistence on the Son's coeternity and dignity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not clarify whether the dialogue is a verbatim record or a literary construction; the shift in Arius's argument may be a rhetorical device rather than a historical inconsistency."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Διὰ γὰρ τὸν Υἱὸν τὰ πάν τα, καθὼς γέγραπται· «Ἔπρεπε γὰρ,» φησὶν ὁ Ἀπόστολος, «δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.» Ἄρ. εἶπε· Σύγγνωθί μοι εἰρηκότι, ὅτι διὰ τὰ ἔργα ἐκτίσθη ὁ Υἱὸς, πλὴν ὅτι ἐκτίσθη πρὸ πάντων. Ἀθ. εἶπε· Τίς ἐκτίσθη πρὸ πάντων τῶν δημιουργημάτων; Ἄρ. εἶπεν· Ὁ Υἱὸς, διὰ τοῦτο καὶ πρωτότοκος ἀναγέγραπται. Ἀθ. εἶπεν· Εἴ τις τὸν Σατανᾶν προσκυνεῖ, καλῶς ἢ κακῶς πράττει; Ἄρ. εἶπεν· Ἀσεβὴς καὶ ἄθεος, καὶ μηδὲ τὰς κοινὰς φρένας σώζων τυγχάνει ὁ τοιοῦτος, ὃν οὐκ ἄξιον καλεῖν ἄνθρωπον, ἀλλ' ἀπάνθρωπον. Ἀθ. εἶπεν· Ὁ Θεὸς τῷ Ἰὼβ χρηματίζων, οὕτως ἔφη περὶ τοῦ Σατανᾶ, τουτέστιν· «Ἀρχὴ πλάσματος Κυρίου πεποιημένη ἐμπαίζεσθαι ὑπὸ τῶν ἀγγέλων μου.» Σὺ οὖν τὸ\n\nπρῶτον ποίημα προσκυνῶν, τὸν Σατανᾶν προσκυνεῖς, καθὼς παρέστησεν ὁ λόγος. Ἐὰν δὲ σοφίσασθαι θελήσειας, ὅτι τοῦ Υἱοῦ πρότερον ποίημά ἐστιν ὁ Σατανᾶς, ἄρα πρεσβύτερον αὐτὸν φῂς τοῦ ἁγίου Πνεύματος; οὕτω γὰρ ὡρίσω, τὸν μὲν Υἱὸν ὑπὸ τοῦ Θεοῦ ἐκτί σθαι· τὸ δὲ Πνεῦμα ὑπὸ τοῦ Υἱοῦ γεγενῆσθαι διεβεβαιώσω. Ἄρ. εἶπεν· Ἡ ἀλήθειά με περιγράφει, καὶ οὐ σύ. Πλὴν ἐπειδὴ συνήγαγές με ἐν τούτῳ, κἀγώ σε περικλείσω ἐν ταῖς πολλαῖς μαρτυρίαις, ταῖς φασκούσαις ὅτι κτίσμα ἐστὶν ὁ Υἱός. Ἀθ. εἶπε· Πρό φερε ἐκ τοῦ θησαυροῦ τὰ ἀποτεθησαυρισμένα ὑπὸ τοῦ πατρός σου. Ἄρ. εἶπεν· Ἐμὸς πατήρ ἐστιν, ὃν προσκυνῶ Θεόν· πλὴν σὺ ἀποκρίθητί μοι περὶ τοῦ, «Κύ ριος ἔκτισέ με,» τοῦ Κυρίου ὁμολογήσαντος ἑαυτὸν ἐκτίσθαι ὑπὸ τοῦ ἰδίου Πατρός. Ἀθ. εἶπε·","english":"For through the Son are all things, as it is written: \"For it was fitting,\" says the Apostle, \"that He through whom are all things and for whom are all things, having brought many sons to glory, should perfect the author of their salvation through sufferings.\" Arius said: Forgive me for having said that the Son was created for the sake of the works, except that he was created before all things. Athanasius said: Who was created before all creations? Arius said: The Son, for this reason he is also recorded as firstborn. Athanasius said: If someone worships Satan, does he act well or badly? Arius said: Such a person is impious and godless, and does not even preserve common sense, whom it is not worthy to call a man, but an inhuman. Athanasius said: God, speaking to Job, spoke thus concerning Satan, that is: \"He is the beginning of the Lord's creation, made to be mocked by my angels.\" Therefore you, worshipping the first creation, worship Satan, as the argument has shown. But if you should wish to quibble, that Satan is a creation prior to the Son, then you claim that he is older than the Holy Spirit? For you have defined thus: that the Son was created by God, and you have affirmed that the Spirit was generated by the Son. Arius said: The truth confines me, not you. But since you have trapped me in this, I will also confine you with the many testimonies that assert that the Son is a creature. Athanasius said: Produce from the treasury the things stored up by your father. Arius said: My father is the God whom I worship; but answer me concerning, \"The Lord created me,\" the Lord having confessed himself to have been created by his own Father. Athanasius said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔπρεπε γὰρ ... τελειῶσαι","severity":"info","text":"Athanasius cites a Pauline passage (likely Hebrews 2:10) to argue that the Son is the agent through whom all things exist, not a creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀρχὴ πλάσματος Κυρίου πεποιημένη ἐμπαίζεσθαι ὑπὸ τῶν ἀγγέλων μου","severity":"info","text":"Athanasius paraphrases Job 40:19 LXX, where God describes Satan as a creation made for mockery by angels, to equate Arius' 'first creation' with Satan.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκος","severity":"info","text":"Arius uses 'firstborn' (πρωτότοκος) to argue the Son is a created being, the first of all creations; Athanasius counters that this implies worship of Satan.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμὸς πατήρ ἐστιν, ὃν προσκυνῶ Θεόν","severity":"info","text":"Arius distinguishes his 'father' (the source of his teachings) from God, possibly referring to a teacher or a textual tradition he follows, not the divine Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ οὖν τὸ πρῶτον ποίημα προσκυνῶν, τὸν Σατανᾶν προσκυνεῖς","severity":"info","text":"Athanasius uses a logical reduction: if the Son is the first creation, and Satan is also a first creation, then worshipping the Son equals worshipping Satan.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύριος ἔκτισέ με","severity":"caution","text":"Arius cites a saying 'The Lord created me' attributed to Christ, but the source is unclear; it may be a lost Arian proof-text or a misquotation of Proverbs 8:22.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Κύριος ἔκτισέ με' is not a direct biblical quotation; its origin is uncertain, possibly from a lost Arian source or a paraphrase.","Arius' reference to 'my father' (Ἐμὸς πατήρ) is ambiguous: it could mean a theological mentor or a textual authority, not God the Father."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Τὸ ῥητὸν ἄλλην δύναμιν ἔχει πνευματικὴν ἔνδον, καὶ θεῖον θη σαυρὸν ἐναποτεθειμένον κέκτηται. Ἄρ. εἶπεν· Οὐκ ἐπὶ τοῦ ῥητοῦ μόνον ἵστημι τὴν φωνὴν τοῦ Σολομῶν τος· οὐ γὰρ ἀσύνετός εἰμι, ἀλλὰ συνίημι, ὅτι πνευ ματικὸν νόημα θεωρεῖται ἀπὸ τῶν ἐπιστημόνων. Ὅθεν κἀγὼ οὐκ ἄμοιρος ὢν τῆς μυήσεως, οὕτω φημὶ, τὸ μὲν, «Κύριος ἔκτισέ με» κατὰ τὸ ῥητὸν, τὴν δὲ ἐν αὐ τῷ δύναμιν, μειζοτέραν ὁρῶ ἣν ἔχει, ἣν σὺ μὴ νοή σας, ἀγνοίᾳ κατεχόμενος, πλανᾶσαι, ἀνδρὸς δὲ κακοῦ ἴδιον τὸ φθονεῖν τοῖς κρείττοσιν. Ἀθ. εἶπεν· Ἃ οὖν φρονεῖς, φράσον κἀμοὶ ἀφθόνως, ὅπερ δοκεῖ σοι καλὸν φαίνεσθαι. Ἄρ. εἶπε· Τὸ γὰρ, «Κύριος ἔκτισέ με,» ἐπὶ τοῦ, «ἐγέννησέ με,» καταλαμβάνω. Ἀθ. εἶπεν· Εἰ οὖν ἐγεννήθη ὁ Υἱὸς, δηλαδὴ οὐκ ἐκτίσθη· εἰ δὲ ἐκτίσθη, οὐκ ἐγεννήθη. Ἄρ. εἶπε· Σὺ οὐ νοεῖς τὴν δύναμιν ταύτην. Ἀθ. εἶπε· Μὴ ὀκνήσῃς ἀνέχεσθαί μου, ἕως νοήσω, παρακαλῶ. Ἄρ. εἶπεν· Ἵνα μὴ πάθος νοηθείη, εἶπεν, «Ἔκτισέ με Κύριος·» ἐπὶ Θεοῦ οὖν τὸ κτίζειν τῷ γεννᾶν ταὐτόν ἐστιν. Ἀθ. εἶπεν· Εἰ οὖν ἐπὶ Θεοῦ τὸ κτίζειν καὶ γεννᾷν ταὐτόν ἐστιν, οὐκοῦν πάντα τὰ κτίσματα γεννήματα τοῦ Θεοῦ ὑπάρχουσιν. Εἰ δὲ ταῦτα οὕτως ἔχει, ἄρα πάντων ἀδελφὸς τυγχάνει ὁ Κύριος, κατὰ σὲ, τῶν δι' αὐτοῦ γεγονότων. Ποῦ οὖν ὁ Μονογενὴς τοῦ Θεοῦ; Ἄρ. εἶπε· Τὸ μονογενὲς τάττεται ἐπὶ ἐξαιρέτῳ καὶ ἐξοχωτάτῳ καὶ μεγίστῳ πράγματι. Ἀθ. εἶπεν· Οὐ δοκεῖ σοι μέγιστος εἶναι ὁ οὐρανός; Ἄρ. εἶπε· Καὶ πάνυ. Ἀθ. εἶπεν· Οὐκοῦν ὁ Υἱός ἐστι κατὰ σὲ, καὶ ἡ γῆ δὲ καὶ ἡ θάλασσα θυγα τέρες κατὰ σέ. Ἄρ. εἶπε· Μὴ γένοιτο! ἕνα ἐποίη σεν ὁ Θεὸς Υἱὸν μόνον. Ἀθ. εἶπε·","english":"The passage has another spiritual power within, and possesses a divine treasure stored up in it. Arius said: I do not rest only on the literal sense of Solomon’s saying; for I am not unintelligent, but I understand that a spiritual meaning is contemplated by the learned. Hence, being not without initiation myself, I say this: “The Lord created me” according to the letter, but I see the power in it, which is greater, which you, not understanding, being held by ignorance, go astray, and it is characteristic of a bad man to envy those better. Athanasius said: Then what you think, declare to me also without envy, whatever seems good to you. Arius said: For I understand “The Lord created me” as “He begot me.” Athanasius said: If then the Son was begotten, clearly he was not created; but if he was created, he was not begotten. Arius said: You do not understand this power. Athanasius said: Do not hesitate to bear with me until I understand, I beg you. Arius said: Lest a passion be understood, he said, “The Lord created me”; therefore, in the case of God, creating is the same as begetting. Athanasius said: If then in the case of God creating and begetting are the same, then all creatures are offspring of God. And if this is so, then the Lord is, according to you, brother of all things that have come into being through him. Where then is the Only-begotten of God? Arius said: The term “only-begotten” is applied to an exceptional, most eminent, and greatest thing. Athanasius said: Does not the heaven seem to you to be greatest? Arius said: Very much so. Athanasius said: Then the Son is, according to you, and the earth and the sea are daughters according to you. Arius said: Let it not be! God made only one Son. Athanasius said:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ ῥητὸν ἄλλην δύναμιν ἔχει πνευματικὴν ἔνδον","severity":"info","text":"Athanasius opens this passage by asserting a spiritual sense beyond the literal, framing the ensuing dialectic on hermeneutics.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κτίζειν","severity":"info","text":"Arius argues that for God, κτίζειν (to create) and γεννᾶν (to beget) are synonymous, a key point in the Arian position that the Son is a creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μονογενής","severity":"info","text":"Athanasius presses Arius on the term Μονογενής (Only-begotten), arguing that if all creatures are begotten, the Son loses his unique status.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ἔκτισέ με","severity":"info","text":"Arius cites the phrase “Κύριος ἔκτισέ με” (The Lord created me), likely from Proverbs 8:22, a key text in Arian exegesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The debate reflects the fourth-century Arian controversy: Arius held the Son was a created being, while Athanasius defended his eternal generation and consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text shows Arius’s argument that κτίζειν = γεννᾶν for God, but Athanasius’s reductio ad absurdum (making all creatures siblings of Christ) may oversimplify Arius’s position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'Κύριος ἔκτισέ με' is not explicitly identified in the text; it is traditionally linked to Proverbs 8:22, but the passage does not confirm this."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Δοκεῖ σοι πάντα τῷ αὐτῷ ὅρῳ τῆς γεννήσεως μονογενῆ τυγχάνειν, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ. εἶπεν· Οὐκοῦν εἰ ἐποιήθη ὡς καὶ τὰ λοιπὰ δημιουργήματα ὁ Υἱὸς, πῶς Υἱός ἐστι τοῦ Θεοῦ; Ἄρ. εἶπε· Παρακαλῶ σε, σὺ πῶς νοεῖς τὸ, «Κύριος ἔκτισέ με;» Ἀθ. εἶπε· Πέπεισο· οὐκ ἄν σοι ἀπεκρινάμην· ἀλλὰ διὰ τοὺς ἀκροωμένους ἐρῶ. Σολομὼν, δίκαιος ὢν, καὶ σοφίας πληρωθεὶς, κατηξιώθη ἐν παραβολῇ προσημᾶναι τὴν κτίσιν τοῦ ναοῦ, τουτέστι τοῦ σώ ματος τοῦ Κυρίου Ἰησοῦ, ὡς αὐτὸς ὁ Κύριός φησι τοῖς Ἰουδαίοις· «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρι σὶν ἡμέραις ἐγερῶ αὐτόν. Τοῦτο δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ,» ὥς φησιν ὁ Ἰωάννης. Ἀλλὰ μὴν καὶ Σολομὼν παῤῥησιέστερον ἔφη περὶ αὐτῶν τούτων διαλαβὼν οὕτως· «Ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισε στύλους ἑπτά. Ἔσφαξε τὰ ἑαυ τῆς θύματα, καὶ ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον, καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν· ἀπ έστειλε τοὺς ἑαυτῆς δούλους συγκαλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα, λέγουσα· «Ὅς ἐστιν ἄφρων, ἐκκλινάτω πρὸς μέ,» καὶ τοῖς ἐνδεέσι φρενῶν εἶπε· «Ἔλθετε, φάγετε τὸν ἐμὸν ἄρτον, καὶ πίετε οἶνον, ὃν κεκέρακα ὑμῖν· ἀπολίπετε ἀφροσύνην, ἵνα ζήσητε.» Ἀραρότως ἡ σοφία Θεὸς Λόγος τυγχάνει, ὁ διὰ τὴν ἄῤῥητον αὐτοῦ καὶ τοῦ Πατρὸς αὐτοῦ φιλανθρωπίαν πτωχεύσας πλούσιος ὢν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν, ἐν μορφῇ Θεοῦ ὑπάρχων, ἐν μορφῇ δούλου γέγονεν, ἴσος δὲ ὢν τοῦ ἰδίου Πα τρὸς, ὡς δοῦλος καὶ σύνδουλος συνανεστράφη ἡμῖν, τέλειος ὢν ἐν θεότητι, καὶ τέλειος ἐν ἀνθρωπότητι.","english":"Do you think that all things are only-begotten by the same definition of generation, yes or no? Arius said: It is so. Athanasius said: Therefore, if the Son was made like the rest of the creations, how is He Son of God? Arius said: I ask you, how do you understand, \"The Lord created me\"? Athanasius said: Be assured; I would not have answered you, but for the sake of the hearers I will speak. Solomon, being righteous and filled with wisdom, was deemed worthy to indicate in a parable the creation of the temple, that is, of the body of the Lord Jesus, as the Lord Himself says to the Jews: \"Destroy this temple, and in three days I will raise it.\" And He said this concerning the temple of His body, as John says. Moreover, Solomon spoke more plainly, treating of these very things as follows: \"Wisdom built herself a house, and set up seven pillars. She slaughtered her own victims, and mixed her own wine in a bowl, and prepared her own table; she sent out her own servants, summoning with a lofty proclamation to the bowl, saying, 'Whoever is foolish, let him turn to me,' and to those deficient in mind she said, 'Come, eat my bread, and drink the wine which I have mixed for you; leave folly behind, that you may live.'\" Unerringly, Wisdom is the God Word, who, on account of His own and His Father's ineffable love for humanity, became poor though rich, so that we might be enriched by His poverty; existing in the form of God, He came to be in the form of a servant; and being equal to His own Father, He associated with us as a servant and fellow servant, being perfect in divinity and perfect in humanity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δοκεῖ σοι ... Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ. εἶπεν·","severity":"info","text":"The passage is a dramatic dialogue, with alternating speakers (Athanasius and Arius) marked by εἶπεν. This rhetorical form is typical of the disputatio genre and structures the theological argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ἔκτισέ με","severity":"info","text":"Arius quotes Proverbs 8:22 (LXX: κύριος ἔκτισέν με), a key text in Arian exegesis. Athanasius reinterprets it as referring to the body of Christ, not the Son's essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν","severity":"info","text":"Athanasius attributes to Jesus a saying about destroying and raising a temple in three days, likely a paraphrase of John 2:19, though the wording differs from the canonical text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον ...","severity":"info","text":"Athanasius cites a long passage from Proverbs 9:1-5 (LXX), adapting it freely. The text is not verbatim from the LXX but reflects a paraphrastic or memory-based citation common in patristic literature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονογενῆ","severity":"info","text":"The term μονογενῆ (only-begotten) is used by Athanasius to challenge Arius: if all things are only-begotten by the same definition, the Son's unique status is undermined. This reflects a key Nicene theological distinction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σολομὼν, δίκαιος ὢν, καὶ σοφίας πληρωθεὶς","severity":"info","text":"Athanasius presents Solomon as a type of the wise interpreter, capable of parabolic speech. This reflects the Alexandrian exegetical tradition that reads the Old Testament as allegorically prefiguring Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the temple saying attributed to Jesus is unclear; it may be a conflation of John 2:19 with oral tradition. The extended citation from Proverbs 9 is not verbatim LXX, raising questions about textual transmission or authorial paraphrase."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Οὗτος οὖν ὁ Λόγος καὶ Θεὸς, σοφία καὶ δύναμις πατρικὴ ὑπάρχων, ἀσώματος ὢν,\n\nὥσπερ ὁ Θεὸς καὶ Πα τὴρ αὐτοῦ, διὰ τὴν ἡμετέραν σωτηρίαν ᾠκοδόμησε τὸ σῶμα ἐν τῇ γαστρὶ Μαρίας τῆς Θεοτόκου, ἄνευ κοι νωνίας ἀνδρὸς, καὶ γέγονεν, ὡς ἔφην, ἄνθρωπος, καὶ ἑαυτὸν ἐποίησεν ὑπόδειγμα πάσης ἀρετῆς· ἵνα οἱ βου λόμενοι ἐξακολουθεῖν ὡς διὰ τρίβου ἔχωσι θείας ἐκτύπωμα, πρὸς ὃ ὁμοιούμενοι, γίνονται θείας φύσεως κοινωνοὶ, ὥς φησι τὸ Σκεῦος τῆς ἐκλογῆς· «Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Ἰησοῦ Χριστοῦ.» Μετὰ οὖν τὸ πάθος αὐτοῦ καὶ τὴν ἀνάστασιν ἀπέστειλεν ἡ σοφία, ἡ δύναμις, ὁ Λόγος καὶ Θεὸς, τοὺς ἀποστόλους πρὸς πάντας τοὺς ἄφρονας, τοὺς ἀσυνέτους ἐθνικοὺς, τοὺς μὴ εἰδότας τὸν Θεὸν, προτεθεικὼς τράπεζαν, τουτέστι τὸ ἅγιον θυσιαστήριον, καὶ ἐπ' αὐτῷ ἄρτον οὐράνιον καὶ ἄφθαρτον, καὶ πᾶσι ζωὴν χαριζόμενον τοῖς μεταλαμβάνουσιν ἐξ αὐτοῦ, τὸ ἅγιον καὶ παν άγιον αὐτοῦ σῶμα, οἶνόν τε εὐφραίνοντα καρδίαν, καὶ νῆψιν ἐμποιοῦντα ἐν τῇ ἑκάστου ψυχῇ τῶν ἀπογευομένων ἐξ αὐτοῦ, ὡς ἐπὶ κρατῆρα κεράσας τὸ ἑαυτοῦ αἷμα, καλέσας τοὺς κλητούς τε καὶ ἐκλεκτοὺς διὰ τῶν ἀποστόλων αὐτοῦ, πᾶσαν μὲν ἀφροσύνην ἀπολιμπά νοντας, βασιλείας δὲ οὐρανῶν πολίτας ἀναδεικνυμένους, τοὺς ὑπακούοντας τῆς φωνῆς αὐτοῦ Ἄρ. εἶπεν· Ἐπειδὴ εἰς τὸ σῶμα συνήγαγες τὸ «Κύριος ἔκτισέ με,» καλῶς, κἀγὼ συντίθεμαί σοι διὰ τῆς ἐγγράφου μαρτυρίας. Λοιπὸν καὶ σὺ ὀρ θοπόδησον πρὸς τὴν ἀλήθειαν, καὶ μὴ ἄλλως ποίει. Ἀθ. εἶπε· Τί θέλεις ποιήσω; Ὅπερ ἐστὶ τῇ ἀληθείᾳ φίλον, κἀγὼ συντίθεμαι. Ἄρ. εἶπε· Μαρτυρίαν σοι παρέξω, ἣν οὐ δυνήσῃ ἀλληγορῆσαι·","english":"This Logos, then, who is God, wisdom and paternal power, being incorporeal, just as his God and Father is, for the sake of our salvation built the body in the womb of Mary the Theotokos, without communion with a man, and became, as I said, man, and made himself an example of every virtue, so that those who wish to follow might have, as along a path, a divine model, by being likened to which they become partakers of the divine nature, as the Chosen Vessel says: \"Become imitators of me, as I am of Jesus Christ.\" Then, after his passion and resurrection, wisdom, power, the Logos and God sent the apostles to all the foolish, the senseless pagans, those who do not know God, having set forth a table, that is, the holy altar, and upon it a heavenly and incorruptible bread, granting life to all who partake of it, his holy and all-holy body, and a wine that gladdens the heart and instills sobriety in the soul of each who tastes it, as if mixing his own blood in a cup, having called the called and the elect through his apostles, leaving behind all folly, and being proclaimed citizens of the kingdom of heaven, those who obey his voice. Arius said: Since you have gathered into the body the phrase \"The Lord created me,\" well, I also agree with you through the written testimony. Henceforth, you too walk straight toward the truth, and do not do otherwise. Athanasius said: What do you wish me to do? Whatever is dear to the truth, I also agree. Arius said: I will provide you with testimony which you will not be able to allegorize.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θεοτόκου","severity":"info","text":"Theotokos, 'God-bearer,' is a technical term for Mary, central to Christological orthodoxy. Its use here underscores Athanasius' anti-Arian argument for the Son's full divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Ἰησοῦ Χριστοῦ","severity":"info","text":"This quotation, attributed to 'the Chosen Vessel' (Paul), is not a direct biblical verse but a paraphrase of 1 Corinthians 11:1, where Paul urges imitation of himself as he imitates Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σκεῦος τῆς ἐκλογῆς","severity":"info","text":"'Chosen Vessel' is a patristic epithet for the Apostle Paul, emphasizing his role as a divinely selected instrument. Athanasius uses it to lend apostolic authority to his argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Athanasius' theological exposition to a dialogic exchange with Arius, marked by 'Ἄρ. εἶπεν' and 'Ἀθ. εἶπε'. The narrative structure frames the doctrinal debate as a dramatic confrontation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The description of the Eucharist as 'heavenly and incorruptible bread' and 'wine that gladdens the heart' reflects a high sacramental theology, later influential in Orthodox liturgical and mystical traditions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or abrupt transition after 'τοὺς ὑπακούοντας τῆς φωνῆς αὐτοῦ', where the dialogue marker 'Ἄρ. εἶπεν' begins without clear syntactic connection. The English draft smooths this over.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τὸ σῶμα συνήγαγες τὸ «Κύριος ἔκτισέ με»' is ambiguous: it may mean Arius accuses Athanasius of incorporating the scriptural phrase into his argument about the body, or of misinterpreting it. The reading taken follows the English draft's sense of gathering into the body of the argument."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"φανερὰ γάρ ἐστιν, ὅτι περὶ οὐσιώσεως τοῦ Λόγου φάσκει, ὡς ἐποιήθη ὑπὸ τοῦ Πατρός. Ἀθ. εἶπεν· Ἐάν μοι δῷς ἐκ τῶν θεοπνεύστων Γραφῶν μαρτυρίαν περὶ ὧν διαβεβαιοῦσαι, οὐκ ἀμνημονῶ· μόνον πρόσεχε, μὴ ἐγράψατε ἄρτι ὑμεῖς πρὸς τὸ ὑμέτερον βούλημα, καὶ οὐκ ἀνέχομαι τὰ ὑφ' ὑμῶν λεγόμενα. Ἄρ. εἶπε· Μὴ κατάλεγε ἡμῶν ὡς μὴ φοβουμένων τὸν Θεόν. Ἀποστόλου ἐστὶ φωνὴ, ἣν εἶπον προσφέρειν. Ἀθ. εἶπε· Λέξον ἐξ αὐτῆς. Ἄρ. εἶπεν· Ὁ ἐπιφανέστατος τῶν ἀποστόλων Πέτρος, διαμαρτυρόμενος περὶ τοῦ προκειμένου τῷ Ἰσραὴλ, οὕτως ἔφη· «Ἀσφαλῶς οὖν γινωσκέτω πᾶς ὁ οἶκος Ἰσραὴλ, ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ὁ Θεὸς ἐποίησε.» Μήτιγε ἡμεῖς διεχαράξαμεν τὴν φωνὴν ταύτην; Ἀθ. εἶπεν· Οὐχ ὑμεῖς ἐχαράξατε αὐτὴν, ἀλλὰ παρεχαρά ξατε. Ἄρ. εἶπεν· Ἐθεώρησας περιγραφόμενον σεαυτὸν, καὶ εἰς ὕβρεις ἐτράπης. Μᾶλλον δὲ, εἰ δύνα σαι, λέγε πρὸς ταῦτα, ἢ αὐτομόλησον πρὸς τὴν ἀλήθειαν. Ἀθ. εἶπεν· Ἀνάγνωθι τὸ κεφάλαιον ὅλον. Ἄρ. εἶπεν· «Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ, ὅτι καὶ Κύριον καὶ Χριστὸν αὐτὸν ἐποίησεν ὁ Θεός.» Ἀθ. εἶπε· Μὴ ἀκρωτηρίαζε τὰ ῥήματα τῆς Γραφῆς. Καὶ γὰρ τὸ σῶμα ὡς παρὰ τὴν ἀρχὴν ἐπλάσθη, ἐὰν μείνῃ, εὔμορφον τυγχάνει· ἐὰν δὲ παρὰ μέλος γένηται, τουτέστι χεῖρα, ἢ πόδα, ἢ δάκτυλον, ἄσχημον δείκνυται. Εἶπον οὖν καὶ τὰ ἑπόμενα τῶν Γραφῶν. Ἄρ. εἶπε· Τουτέστι, «Τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε.» Ἀθ. εἶπε· Τίς ἐστιν ὁ σταυρωθεὶς, ὁ Λόγος Θεὸς, ἢ τὸ σῶμα ὅπερ ὁ Λόγος Θεὸς ἐκ Μαρίας τῆς παρθένου ἔλαβεν; Ἄρ. εἶπε· Σὺ τὸν Λόγον οὐχ ὁμολογεῖς ἐσταυρῶσθαι; Ἀθ. εἶπεν·","english":"It is clear, then, that he speaks concerning the substantial existence of the Logos, that he was made by the Father. Athanasius said: If you give me testimony from the God-inspired Scriptures concerning what you affirm, I will not forget it; only take care, for you have just now written according to your own will, and I do not accept what is said by you. Arius said: Do not accuse us as if we do not fear God. It is the voice of the Apostle which I said I would offer. Athanasius said: Recite from it. Arius said: The most illustrious of the apostles, Peter, testifying concerning what was set before Israel, spoke thus: \"Let the whole house of Israel know for certain, that God made him both Lord and Christ.\" Did we forge this voice? Athanasius said: You did not forge it, but you falsified it. Arius said: You saw yourself cornered, and you turned to insults. Rather, if you can, speak to these things, or defect to the truth. Athanasius said: Read the whole passage. Arius said: \"Let the whole house of Israel know for certain, that God made him both Lord and Christ.\" Athanasius said: Do not mutilate the words of Scripture. For the body, as it was formed from the beginning, if it remains, is beautiful; but if it is dismembered, that is, a hand, or a foot, or a finger, it appears ugly. Therefore, also say what follows in the Scriptures. Arius said: That is, \"Jesus, whom you crucified.\" Athanasius said: Who was crucified—the Logos God, or the body which the Logos God took from Mary the virgin? Arius said: Do you not confess that the Logos was crucified? Athanasius said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐσιώσεως","severity":"info","text":"The term 'οὐσιώσεως' (substantial existence) is a technical theological term in the Arian controversy, denoting the process of coming into being as a substance. Athanasius uses it to critique the Arian claim that the Logos was created.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀσφαλῶς οὖν γινωσκέτω πᾶς ὁ οἶκος Ἰσραὴλ, ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ὁ Θεὸς ἐποίησε","severity":"info","text":"Arius cites a version of Acts 2:36, but the canonical text reads 'Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ Θεός' (God made him Lord and Christ). The addition of 'Ἰσραὴλ' and the phrasing reflect a variant or a conflation with other passages.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρεχαράξατε","severity":"info","text":"Athanasius accuses Arius of 'falsifying' (παρεχαράξατε) the scripture, a term used in ancient forgery contexts. This reflects the polemical strategy of accusing opponents of textual corruption, common in early Christian debates.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ ἀκρωτηρίαζε τὰ ῥήματα τῆς Γραφῆς","severity":"info","text":"Athanasius's demand to read the whole passage (τὸ κεφάλαιον ὅλον) and his metaphor of the dismembered body (παρὰ μέλος) structure the argument as a call for contextual exegesis, contrasting with Arius's selective quotation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε","severity":"info","text":"Arius's addition 'Jesus, whom you crucified' to the scripture citation is a polemical insertion, likely reflecting anti-Jewish rhetoric in early Christian sources. This phrase is not in the canonical Acts 2:36 and may derive from later liturgical or apologetic traditions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄρ. εἶπε· Τουτέστι, «Τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε.»","severity":"caution","text":"The text of Arius's response is ambiguous: it is unclear whether he is quoting a known variant or inventing a gloss. The phrase 'ὃν ὑμεῖς ἐσταυρώσατε' (whom you crucified) is not attested in any known manuscript of Acts, suggesting possible corruption or interpolation in the transmission of this dialogue.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of Arius's scriptural citation is unclear; it may be a conflation of Acts 2:36 with other texts or a later interpolation. The phrase 'Τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε' is not canonical and its origin is uncertain."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Ἐγὼ τὸν Θεὸν Λόγον ὁμολογῶ, ἄνθρωπον γενόμενον, ἐσταυρῶσθαι σαρκί. Ἄρ. εἶπε· Τί ἐστι σαρκί; οὐχ ὁ Λόγος ἔπα θεν; Ἀθ. εἶπε· Σὺ τί φρονεῖς ὁμολόγησον ἐν πρώ τοις. Ἄρ. εἶπε· Κἂν μὴ σὺ λέγῃς, ἐγώ φημι, ὁ Λόγος συγκαθηλώθη, καὶ συνέπαθε τῇ σαρκί. Ἀθ. εἶπε· Διὰ παραβολῆς χρὴ παραστῆσαι τὴν ἀπόδειξιν, εἰ πέπονθεν ὁ Λόγος καὶ Θεός. Ἄρ. εἶπε· Λέγε ὃ βούλει. Ἀθαν. εἶπε· Σταυρῷ προσηλωμένον ἐθεάσω ποτέ; Ἄρειος εἶπε· Ναί. Ἀθαν. εἶπεν· Ἆρα ἕωςὅτε τὸ σῶμα κεκράτητο ὑπὸ τῶν ἥλων ἐπὶ τοῦ σταυροῦ, καὶ ἡ ψυχὴ κατείχετο μὴ δυναμένη ἀναχω ρῆσαι ἀπὸ τοῦ σώματος; Ἄρ. εἶπεν· Ἀναχωρεῖ, ἐπειδὴ πνεῦμα τυγχάνει ἡ ψυχή. Ἀθαν. εἶπεν· Εἰ ἀναχωρεῖ, δῆλόν ἐστιν, ὅτι οὐ κρατεῖται ἐπὶ τοῦ σταυροῦ, τοῦτ' ἔστιν ἐπὶ τοῦ ξύλου καὶ τῶν ἥλων, καὶ οὕτως ἔχει. Τοῦ γὰρ σώματος κατεχομένου, ἡ ψυχὴ τὸ ἐλεύθερον ἔχουσα καὶ τὸ ἀκράτητον, καταλείψασα τὸ σῶμα,\n\nπορεύεται εἰς τὸν ἑαυτῆς τόπον. Ἄρ. εἶ πεν· Οὕτως ἐστὶ καὶ τοῦτο. Ἀθαν. εἶπεν· Εἰ οὖν ἐπὶ ἀνθρώπου καταδίκου ἔδωκας μὴ πάσχειν τὴν ψυχὴν ἐν τῇ παρούσῃ σωματικῇ καταδίκῃ, πῶς τὸν Λόγον καὶ Θεὸν ἔφης συμπεπῆχθαι τῷ σώματι; Ἄρ. εἶπε· Δεδόσθω μὴ συμπεπονθέναι τὸν Θεὸν Λόγον τῷ σώ ματι. Ἀθ. εἶπεν· Οὐκοῦν ὁ ἀπόστολος Πέτρος ἠσφαλίσατο τὸν λόγον, μὴ βουλόμενός τινας ὑπὸ ἀγνοίας ἀπολέσθαι. Νομιζόντων γὰρ τῶν υἱῶν Ἰσραὴλ ἄν θρωπον εἶναι τὸν καθ' ἡμᾶς Χριστὸν, ἐσήμανε διὰ τῆς μαρτυρίας, ὅτι οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ Θεοῦ· καί φησιν· Εἰ καὶ ὑμεῖς ὡς ἄνθρωπον ἐκρεμά σατε τὸν δίκαιον, μὴ ἀγνοήσατε, ὅτι τοῦτον Χρι στὸν καὶ Κύριον ἐποίησεν ὁ Θεός. Ἄρ. εἶπεν·","english":"I confess the God Logos, having become man, was crucified in the flesh. Arius said: What is \"in the flesh\"? Did the Logos not suffer? Athanasius said: You first confess what you think. Arius said: Even if you do not say it, I affirm that the Logos was nailed together with and suffered together with the flesh. Athanasius said: It is necessary to present the proof by means of a parable, whether the Logos and God suffered. Arius said: Say what you wish. Athanasius said: Have you ever seen someone nailed to a cross? Arius said: Yes. Athanasius said: Then, while the body was held by the nails on the cross, was the soul also held, unable to depart from the body? Arius said: It departs, since the soul is spirit. Athanasius said: If it departs, it is clear that it is not held on the cross, that is, on the wood and the nails, and so it is. For while the body is held, the soul, having freedom and being unconstrained, leaves the body and goes to its own place. Arius said: This is also so. Athanasius said: If, then, in the case of a condemned man you granted that the soul does not suffer in the present bodily condemnation, how did you say that the Logos and God was fastened together with the body? Arius said: Let it be granted that the God Logos did not suffer together with the body. Athanasius said: Therefore the apostle Peter secured the word, not wishing some to perish through ignorance. For since the sons of Israel thought that our Christ was a man, he indicated through the testimony that this one is the chosen one of God, and he says: Even if you hanged the righteous one as a man, do not be ignorant that God made this one Christ and Lord. Arius said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σαρκί","severity":"info","text":"Arius questions the phrase 'in the flesh' to probe whether the Logos itself suffered, a key point in the debate over the passibility of the divine.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συγκαθηλώθη","severity":"info","text":"The verb 'was nailed together with' (συγκαθηλώθη) is a strong term implying the Logos was physically co-affixed to the cross, which Athanasius rejects.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παραβολῆς","severity":"info","text":"Athanasius introduces a 'parable' (παραβολῆς) of a crucified man to argue analogically that the soul (like the Logos) does not suffer with the body.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόστολος Πέτρος","severity":"info","text":"Athanasius cites the apostle Peter, likely referencing a tradition (e.g., the Kerygma Petrou or a lost apocryphon) where Peter warns Israel not to mistake Christ for a mere man.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱῶν Ἰσραὴλ","severity":"info","text":"The reference to 'sons of Israel' thinking Christ was a man reflects early Jewish-Christian polemic, where Jewish opponents denied Christ's divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμπεπονθέναι","severity":"info","text":"Arius's concession that the Logos did not 'suffer together with' (συμπεπονθέναι) the body marks a retreat, later used in orthodox Christology to affirm the impassibility of the divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter citation is unclear; it may be from a non-canonical text or a paraphrase of Acts or 1 Peter."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἰδοὺ οὖν, Χριστὸς καὶ Κύριος γέγονεν ὑπὸ τοῦ Θεοῦ. Ἀθ. εἶπεν· Ὁ Θεὸς Λόγος, ὁ τοῦ Θεοῦ Υἱὸς, πρὸ τοῦ πά θους Κύριος ἦν, ναὶ ἢ οὔ; Ἄρ. εἶπε· Ναὶ, Κύριος ἦν. Ἀθ. εἶπεν· Ὁ Πέτρος ἔφη, ὃν οἱ Ἰουδαῖοι ἐσταύρωσαν, γεγενῆσθαι Κύριον. Ἄρ. εἶπε· Τί ἐστι τὸ, Ἐσταύρωσαν Χριστὸν καὶ Κύριον γεγονότα; Ἤθελον γνῶναι τί λέγεις. Ἀθαν. εἶπεν· Ὁ Θεὸς Λόγος Κύριός ἐστι τῶν ἁπάντων ἀεὶ Κύριος ὤν. Ἐπειδὴ δὲ ἐκ τῆς ὑπὸ ἁμαρτίας βεβασιλευμένης σαρκὸς ἔλαβε τὴν σάρκα, καθὼς γέγραπται· «Ὁ Λόγος σὰρξ ἐγένετο·» σάρκα δέ φημι ἄνθρωπον τέλειον, οἷοι καὶ ἡμεῖς τυγχάνομεν, κατὰ τὸ εἶναι ἡμᾶς ἀνθρώπους μόνον· αὐτὸς γὰρ ἄνευ ἁμαρτίας γέγονεν ἄνθρωπος· τοῦτον οὖν Χριστὸν καὶ Κύριον ὁ Θεὸς ἐποίησε, τὸν ἐκ σπέρμα τος Δαβὶδ ἄνθρωπον, ὑποτάξας αὐτῷ ἀρχὰς καὶ ἐξου σίας καὶ κυριότητας, καὶ ἀνθρώπους, καὶ ἀγγέλους, καὶ πάντων ἁπλῶς ὑποταγέντων γέγονε Χριστὸς καὶ Κύριος· Χριστὸς μὲν διὰ τὴν τοῦ ἁγίου Πνεύμα τος, δίκην ἐλαίου, ἐπ' αὐτῷ γενομένην οὐρανόθεν ἔγχυ σιν· Κύριος δὲ διὰ τὸ κατὰ πάντων εἰληφέναι τὸ κῦ ρος. Ἄρ. εἶπεν· Ἰδίως οὖν Υἱὸς καὶ Κύριός ἐστιν ὁ Λόγος, καὶ Θεὸς, καὶ ἰδίως ἄνθρωπος; Ἀθ. εἶπε· Μὴ γένοιτο! Ἄρ. εἶπεν· Εἰπὲ οὖν, πῶς. Ἔφης γὰρ Κύριον τὸν Θεὸν Λόγον, καὶ τὸν ναὸν αὐτοῦ Κύριον, τουτέστι τὸν ἄνθρωπον. Ἐγὼ δὲ νομίζω, ὅτι δύο Κύριοί εἰσιν. Ἀθ. εἶπεν· Οὐκ εἰσὶ δύο· μὴ γέ νοιτο! Εἷς γάρ ἐστιν ὁ τοῦ Θεοῦ Υἱὸς, ὁ γενόμενος δι' ἡμᾶς ἄνθρωπος. Ὁ γὰρ ἐπίγειος βασιλεὺς, εἰπέ μοι, ἰδίως ὁ ἄνθρωπος βασιλεύει, καὶ ἰδίως ἡ πορφυ ρὶς, ναὶ ἢ οὔ; Ἄρ. εἶπεν·","english":"Behold then, Christ and Lord has been made by God. Athanasius said: The God Logos, the Son of God, was Lord before the passion, yes or no? Arius said: Yes, He was Lord. Athanasius said: Peter said that He whom the Jews crucified has become Lord. Arius said: What is this, \"They crucified Christ and Lord having become\"? I wish to know what you mean. Athanasius said: The God Logos is Lord of all, being always Lord. But since He took flesh from the flesh ruled by sin, as it is written: \"The Logos became flesh\"—and by flesh I mean a perfect human, such as we are, only in respect of our being human; for He became man without sin. This man, then, Christ and Lord, God made, the man from the seed of David, subjecting to him principalities and powers and lordships, and men, and angels, and of all things simply subjected, He became Christ and Lord: Christ because of the anointing of the Holy Spirit, like oil, poured upon Him from heaven; Lord because He received authority over all. Arius said: Then is the Logos Son and Lord in a proper sense, and God, and is the man in a proper sense? Athanasius said: God forbid! Arius said: Tell me then how. For you said the God Logos is Lord, and His temple is Lord, that is, the man. But I think there are two Lords. Athanasius said: There are not two; God forbid! For there is one Son of God, who became man for us. For the earthly king, tell me, does the man reign in a proper sense, and the purple robe in a proper sense, yes or no? Arius said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Κύριος","severity":"info","text":"The Greek term 'Κύριος' (Lord) is used here in a technical Christological sense, distinguishing the pre-existent Logos as eternal Lord from the human Jesus who becomes Lord through the incarnation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Λόγος σὰρξ ἐγένετο","severity":"info","text":"This is a direct quotation of John 1:14, a key proof-text for the incarnation. Athanasius interprets 'flesh' as a perfect human being, emphasizing the full humanity of Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The parable of the earthly king and the purple robe is a standard Antiochene analogy for the union of divine and human natures, used here to argue against two separate Lords.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a dialectical pattern: Athanasius poses a question, Arius responds, and Athanasius clarifies with scriptural citation and analogy, typical of the disputatio genre.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 'ἐκ τῆς ὑπὸ ἁμαρτίας βεβασιλευμένης σαρκὸς' is ambiguous: it may mean 'from flesh ruled by sin' (i.e., sinful humanity) or 'from flesh that had been ruled' (a past state). The translation adopts the former.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage was cited in later Christological debates to support the unity of Christ's person against Nestorianizing interpretations that would separate the divine and human subjects.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τῆς ὑπὸ ἁμαρτίας βεβασιλευμένης σαρκὸς' is ambiguous: it could mean 'from the flesh that was ruled by sin' (i.e., sinful human nature) or 'from the flesh that had been ruled' (a past state). The translation takes it as the former, consistent with Athanasius's emphasis on Christ's sinlessness.","The term 'Κύριος' is used in two senses: for the pre-existent Logos and for the incarnate Christ, which Arius exploits to argue for two Lords. Athanasius resolves this by asserting a single subject."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Πῶς ἐγχωρεῖ, ἢ τὸν ἄν θρωπον ἐκτὸς βασιλεύειν, ἢ τὴν πορφυρίδα ἰδίως ἄρξαι; Πλὴν ἔγνων τί θέλεις παραστῆσαι ἐκ τοῦ παραδείγματος. Ἀθ. εἶπεν· Εἰ οὖν ἀνεγχώρητον δύο βασιλεῖς φῆσαι ἐπὶ βασιλέως ἑνὸς, λέγω δὴ ἀνθρώπου καὶ πορφύρας, πῶς ἐγχωρεῖ ἰδίως μὲν τοῦ Λόγου καὶ Θεοῦ κυριότητα φάσκειν, κεχωρισμένην δὲ τὴν δίκην πορφύρας ἔνδυμα γεγονυίας, ἁγίας καὶ τιμίας σαρκὸς, ἀρχὴν καταγγέλλειν, ἥτις ἐστὶν ἔνδυμα τοῦ βασιλέως Λόγου Θεοῦ γεγενημένη; Ἀλλὰ μὴν καὶ ὁ ἀπόστολος Παῦλος, τὴν ἑνότητα τῆς κυριότητος, ἣν ἔχει ὁ Κυριακὸς ἄνθρωπος σὺν τῷ Θεῷ Λόγῳ, ἀκραι φνέστατα ἐσήμανε, τῷ φῆσαι αὐτόν· «Ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εἰς τοὺς αἰῶνας, ἀμήν.» Ὁρᾷς, ὅτι καὶ Θεὸν ἐπὶ πάντων οἶδε τὸν ἐκ σπέρματος Δαβὶδ, ὁ Ἀπόστολος; Ἄρ. εἶπεν· Οὐ φοβῇ ἐπὶ πάντων Θεὸν λέγειν τὸν ἄνθρωπον; Ἀθ. εἶπε· Παῦλος οὐκ ἐφοβήθη, οὔτε ἐγὼ φοβοῦμαι, ὅτι βλέπω ἐκ μέρους τὴν τοῦ Θεοῦ οἰκονομίαν. Ἄρ. εἶπε· Ποίαν οἰκονομίαν; Ἀθ. εἶπε· Περὶ τῆς τοῦ πάντων Θεοῦ ἐνανθρωπήσεως. Ἄρ. εἶπε· Περὶ τῆς ἐνανθρωπήσεως τοῦ Λόγου κἀγὼ ὁμολογῶ· περὶ δὲ τοῦ εἶναι ἐπὶ πάντων Θεὸν τὸν σταυρωθέντα φοβοῦμαι λέγειν. Ἀθ. εἶπεν· Ἄκουε, καὶ περισσότερον θαύμαζε, ὅτι καὶ Θεὸν ἐπὶ πάντων ὁμολογῶ, καὶ μὴ δυνάμενον ἕτερον λογισθῆναι· τὸν πρὸς τὸν γενόμενον ἄνθρωπον καὶ σταυρωθέντα δι' ἡμᾶς Θεὸν ἀεὶ ὄντα. Ἄρ. εἶπε· Ποῦ γέγραπται τοῦτο τὸ καινότερον; Ἀθ. εἶπε· Παρὰ Ἱερεμίᾳ τῷ προφήτῃ· φησὶ γάρ· «Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν.","english":"How is it possible, either for the man to rule apart, or for the purple robe to hold sway on its own? Yet I understand what you wish to demonstrate from the example. Athanasius said: If, then, it is impossible to speak of two kings in the case of one king—I mean the man and the purple—how is it possible to claim lordship for the Word and God separately, and to proclaim a beginning for the holy and precious flesh, which has become like a garment of purple, as a separate thing, when it is the garment of the King, the Word of God? But indeed, the Apostle Paul also most clearly indicated the unity of lordship which the Lordly man has with the God Word, by saying: \"Whose fathers, and from whom Christ according to the flesh, the God over all, unto the ages, amen.\" Do you see that the Apostle knows the one from the seed of David as God over all? Arius said: Are you not afraid to call the man God over all? Athanasius said: Paul was not afraid, nor am I afraid, because I see in part the economy of God. Arius said: What economy? Athanasius said: Concerning the incarnation of the God of all. Arius said: I too confess the incarnation of the Word; but concerning the crucified one being God over all, I am afraid to say it. Athanasius said: Listen, and marvel even more, that I confess him as God over all, and that no other can be reckoned with him: the God who always is, in relation to the man who came to be and was crucified for us. Arius said: Where is this novelty written? Athanasius said: In the prophet Jeremiah, for he says: \"This is our God; no other will be reckoned beside him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"The term 'economy' (οἰκονομία) here refers to the divine plan of incarnation, a key concept in Athanasius' Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah citation","severity":"info","text":"Athanasius cites Jeremiah: 'This is our God; no other will be reckoned beside him.' This is not a direct biblical quote but a paraphrase, likely from Jer 10:6 or similar.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"purple robe analogy","severity":"info","text":"The analogy of the purple robe and the king illustrates the unity of Christ's divine and human natures, a common patristic trope against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dialectical exchange","severity":"info","text":"This passage is a rapid dialectical exchange where Athanasius uses logical analogy and scriptural citation to counter Arius' reluctance to call the crucified Christ 'God over all'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Athanasius' Christology","severity":"info","text":"Athanasius' insistence on calling the crucified Christ 'God over all' reflects his anti-Arian stance, later affirmed at the Council of Constantinople (381).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants in the Jeremiah citation; the exact source is uncertain."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.» Ὁ οὖν ὀφθεὶς οὗτος ἦν Θεὸς, καὶ\n\nἔστιν, ᾧ οὐ προσλογισθήσεται ἕτερος Θεὸς, ναὶ ἢ οὔ; Ἄρ. εἶπε· Καθὼς ὁ προφήτης λέγει, αὐτός ἐστιν ὁ Θεός. Ἀθέμιτον γάρ ἐστι περὶ τοῦ Πατρὸς λέγειν, ὅτι ὤφθη, ἢ ὅτι ἄνθρωπος γεγονὼς συνεπολιτεύσατο τοῖς ἀνθρώ ποις, φανεροῦ ὄντος τοῦ πράγματος, ὅτι ὁ Λόγος Θεὸς ἐνηνθρώπησεν. Ἀθ. εἶπεν· Οὐκοῦν εἷς ὁ Υἱὸς, ὁ πρὸ πάντων αἰώνων συνυπάρχων τῷ Πατρὶ αὐτοῦ, Θεὸς ὢν ἀόρατος, ἄνθρωπος γέγονεν ὁρατός. Ἄρ. εἶπεν· Ὅτι εἷς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ὡμολόγηται· οὐ συνυπάρχει δὲ τῷ Πατρὶ ἀπεράντως. Ἀθ. εἶπεν· Ἡ σοφία καὶ ἡ δύναμις συνυπάρχει τῷ Πατρὶ καὶ τῷ Πνεύματι τῷ ἁγίῳ; Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ.εἶπεν· Εἷς οὖν ὢν ὁ ἀόρατος Υἱὸς τοῦ Θεοῦ, ὁ καὶ ὁραθεὶς, ἀσώματος καὶ σῶμα λαβὼν, ἀθάνατος καὶ θανάτου πεῖραν λαβὼν σαρκὶ, ὁ ἀψηλάφητος καὶ ψηλαφηθείς. Ἄρ. εἶπε· Σύμφημι ἅπερ εἶπας. Ἀθ. εἶπεν· Οὗτος οὖν καὶ Κύριος καὶ Θεὸς, διὰ τὸ συναφθῆναι τὴν σάρκα τῷ Λόγῳ· καὶ οὐ διῃρημένως, καὶ κυριότητες μὲν λέγονται· ὁ δὲ τοῦ Θεοῦ Υἱὸς Ἰησοῦς Χριστὸς, ὁ Λόγος καὶ Θεὸς, εἷς τυγχάνει. Ἄρ. εἶπε· Δοκεῖ μοί πως ὀρθότατα καταφαίνεσθαι ὁ περὶ τῆς σαρκώσεως ὅρος· μέντοιγε οὐκ ἀληθινὸς Θεός ἐστιν ὁ Υἱὸς, ὥσπερ ὁ Πατήρ, Ἀθ. εἶπε· Πόθεν τοῦτο εἰληφὼς ἐκόμισας ἡμῖν; Ἄρ. εἶ πεν· Οὐδέποτε ἀνέγνως τὸ Εὐαγγέλιον, ὥς φησιν ὁ Κύριος πρὸς τὸν ἑαυτοῦ Πατέρα·","english":"He discovered every path of knowledge and gave it to Jacob, his child, and to Israel, the one beloved by him. After these things he appeared on the earth and lived among men. This one who appeared, then, was God, and is God, to whom no other God will be added, yes or no? Arius said: As the prophet says, he himself is God. For it is not lawful to say of the Father that he appeared, or that he became man and lived among men, since the matter is clear, that the Word, who is God, became man. Athanasius said: Therefore the Son is one, who before all ages coexists with his Father, being invisible God, and has become visible man. Arius said: That the Son of God is one is agreed; but he does not coexist with the Father without beginning. Athanasius said: Does wisdom and power coexist with the Father and the Holy Spirit? Arius said: It is so. Athanasius said: Therefore the invisible Son of God, who is one, who also was seen, incorporeal and having taken a body, immortal and having experienced death in the flesh, intangible and having been touched. Arius said: I agree with what you have said. Athanasius said: Therefore this one is also Lord and God, because the flesh was united to the Word; and not separately, and lordships are spoken of; but the Son of God, Jesus Christ, the Word and God, is one. Arius said: It seems to me that the definition concerning the incarnation appears in some way most correct; however, the Son is not true God, as the Father is. Athanasius said: From where have you taken this and brought it to us? Arius said: Have you never read the Gospel, as the Lord says to his own Father?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης","severity":"info","text":"This sentence echoes Proverbs 8:12 LXX, where Wisdom speaks of finding knowledge. Athanasius adapts the verse to refer to the Son as the Logos who gave knowledge to Jacob/Israel.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ","severity":"info","text":"This is a paraphrase of Proverbs 8:12 LXX: 'ἐγὼ σοφία... ἐξεῦρον πᾶσαν ὁδὸν ἐπιστήμης...' Athanasius applies the Wisdom figure to the Son, a common Christological reading.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνυπάρχει","severity":"info","text":"The verb 'συνυπάρχει' (coexists) is central to the Arian dispute: Arius denies the Son's co-existence with the Father 'ἀπεράντως' (without beginning), while Athanasius affirms it as eternal.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀψηλάφητος","severity":"info","text":"The adjective 'ἀψηλάφητος' (intangible) is a rare term used to describe the Son's divine nature before incarnation, contrasted with 'ψηλαφηθείς' (touched) after taking flesh.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθέμιτον γάρ ἐστι περὶ τοῦ Πατρὸς λέγειν, ὅτι ὤφθη","severity":"info","text":"Arius argues it is unlawful to say the Father appeared, reflecting a standard Arian position: the Father is transcendent and unchangeable, so only the Son could become incarnate.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἀληθινός Θεός ἐστιν ὁ Υἱὸς, ὥσπερ ὁ Πατήρ","severity":"info","text":"Arius's final objection—that the Son is not 'true God' as the Father is—summarizes the core Arian subordinationist doctrine, which Athanasius refutes throughout the dialogue.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start is a loose paraphrase of Proverbs 8:12 LXX; the exact wording differs slightly, but the allusion is clear.","The phrase 'πρὸ πάντων αἰώνων' (before all ages) is ambiguous: Athanasius uses it to assert eternal co-existence, while Arius might interpret it as a temporal priority."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"«Αὕτη ἐστὶν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν;» Ὁρᾷς,ὅτι μόνον ἀληθινὸν Θεὸν ἔφη τὸν Πατέρα, ὡς αὐτοῦ μὴ ὄντος ἀληθινοῦ Θεοῦ; Ἀθ. εἶπε· Τοῦτο σύνδεσμός ἐστι, τῶν προειρημένων ῥημάτων καὶ τῶν ἐπαχθέντων οὐ διαίρεσιν ἐμποιῶν. Ἀραρότως δὲ παρὰ τοῖς εὐφρονοῦσιν ὡμολόγηται σύνδεσμος τὸ ἐπὶ τῆς Κυριακῆς φωνῆς. Πλὴν ἄκουε μετὰ μακροθυμίας ὅ φημι. Εἴ τις τῷ πλησίον ἐντέλλεται περὶ Κωνσταντίνου λέγων· Ἀσφαλῶς γίνωσκε τὸν μόνον Αὔγουστον καὶ αὐτοκράτορα γῆς καὶ θαλάσσης βασιλέα Κωνσταντῖνον καὶ Κωνστάντιον τὸν υἱὸν αὐτοῦ, συνωμολόγησε τὸν υἱὸν τῷ πατρὶ, ναὶ ἢ οὔ; Ἄρ. εἶ πεν· Οὐ μικρὸς κίνδυνος τὸ εἰπεῖν, ὅτι οὐ συμβασι λεύει Κωνστάντιος Κωνσταντίνῳ τῷ πατρὶ αὐτοῦ, ἐκ τοῦ ὑπαριθμηθῆναι αὐτῷ. Ἀθ. εἶπεν· Ἐπὶ μὲν Κωσταντίνου καὶ Κωνσταντίου κίνδυνον μέγιστον ὁρᾷς, ἐπὶ δὲ Ἰησοῦ Χριστοῦ καὶ τοῦ Πατρὸς αὐτοῦ οὐ φοβῇ τοιαῦτα φθεγγόμενος; Δεῖ σε τοιαύτην ἔχειν εὐσέβειαν εἰς τὸν Κύριον, οἵαν καὶ εἰς Κωνσταντῖνον ῥηθέντα. Οὐκ ἀφῄρησας ἀπὸ τοῦ υἱοῦ αὐτοῦ Κων σταντίου, τουτέστιν αὐτὸν Αὔγουστον, καὶ πάντα ὅσα εἰς τὸν πατέρα αὐτοῦ προεῤῥήθη, οὐκ ἄλλοθεν τὴν ἑνότητα τῆς ἀξίας ἐπιγνοὺς ἢ δι' αὐτοῦ. Ἄρ. εἶπεν· Ἐκκλίνας ἀπὸ τῶν συλλογισμῶν, ἔγγραφόν μοι δὸς ἀπόδειξιν, εἰ ἀληθινὸς Θεός ἐστιν ὁ Υἱὸς, ὥσπερ κἀγώ σοι φωνὴν παρεθέμην εὐαγγελικήν. Ἀθ. εἶπεν· Ἄκουε καὶ περὶ τούτου ἔγγραφον τὴν ἀπόδειξιν, καὶ μὴ πλανῶ. Ἰωάννης ὁ ἀπόστολος οὕτως ἔφη· «Καὶ οἴδαμεν, ὅτι ὁ τοῦ Θεοῦ Υἱὸς ἥκει, καὶ ἔδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀληθινὸν Θεόν·","english":"This is the eternal life, that they may know you, the only true God, and Jesus Christ whom you sent?\" Do you see that he called the Father the only true God, as if he himself were not true God? Athanasius said: This is a conjunction, connecting the preceding words and those that follow, not creating a division. And it is unanimously agreed by the prudent that the conjunction belongs to the Lord's own utterance. But listen patiently to what I say. If someone commands his neighbor concerning Constantine, saying: \"Know for certain that Constantine is the only Augustus and emperor of land and sea, and Constantius his son,\" has he not acknowledged the son together with the father, yes or no? Arius said: It is no small danger to say that Constantius does not reign jointly with Constantine his father, because he is enumerated after him. Athanasius said: In the case of Constantine and Constantius you see a great danger, but in the case of Jesus Christ and his Father are you not afraid to utter such things? You must have the same piety toward the Lord as you would toward Constantine when spoken of. You have not taken away from his son Constantius, that is, that he is himself Augustus, and all that was previously said of his father; you recognize the unity of rank from no other source than through him. Arius said: Turning away from the syllogisms, give me a written proof whether the Son is true God, just as I have set before you an evangelical saying. Athanasius said: Listen also concerning this to the written proof, and do not err. The apostle John spoke thus: \"And we know that the Son of God has come, and has given us understanding, that we may know the true God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σύνδεσμός","severity":"info","text":"Athanasius argues that the Greek conjunction 'and' (καί) in the scriptural phrase does not separate the Son from the Father but joins them, preserving unity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κωνσταντῖνον καὶ Κωνστάντιον","severity":"info","text":"Athanasius draws a parallel between the imperial co-rule of Constantine and Constantius and the divine relationship of Father and Son, arguing that enumeration does not imply subordination.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννης ὁ ἀπόστολος","severity":"info","text":"Athanasius cites 1 John (likely 1 John 5:20 or similar) to provide written proof that the Son grants knowledge of the true God, supporting the Son's divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κίνδυνον μέγιστον","severity":"info","text":"Arius' hesitation to deny Constantius' co-rule reflects the political danger of lèse-majesté under Roman law, which Athanasius uses to highlight Arius' inconsistency regarding divine titles.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκκλίνας ἀπὸ τῶν συλλογισμῶν","severity":"info","text":"Arius shifts from logical argument to demand a written scriptural proof, marking a structural turn in the debate from dialectic to exegesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔγγραφόν μοι δὸς ἀπόδειξιν","severity":"caution","text":"The demand for 'written proof' may reflect a later redactional emphasis on scriptural authority; the original debate likely included more oral reasoning.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural verse Athanasius cites from John is not fully quoted in the passage; it is identified as 1 John but the reference is ambiguous.","The phrase 'the only true God' in the initial question may be a citation or a paraphrase; its source is not explicitly given."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"καί ἐσμεν ἐν τῷ ἀληθινῷ Υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. Οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ἡ ζωὴ ἡ αἰώνιος.» Ὁρᾷς, ὅτι αὐταὶ αἱ φωναὶ φέρονται περὶ τοῦ Υἱοῦ καὶ Πατρὸς, θεολογοῦσαι ἴσον τὸν Υἱὸν τῷ Πατρί. Ὥσπερ γὰρ ἐπὶ τοῦ Πατρὸς ἔφη· «Αὕτη ἐστὶν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεόν,» καὶ ἐνταῦθα περὶ τοῦ Υἱοῦ φησιν· «Οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ζωὴ αἰώνιος.» Τὸ οὖν, «Καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστὸν,» σύνδεσμος τυγχάνει, ἀντὶ τοῦ λέγειν, «Σὲ μόνον ἀληθινὸν Θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστὸν,» ἵνα γινώσκωσι τὸν Υἱὸν ἀληθινὸν Θεὸν, ὥσπερ καὶ σὲ τὸν Πατέρα· καθάπερ καὶ ἐν ἄλλῳ τόπῳ ἔλεξεν ὁ Κύριος· «Ἐγώ εἰμι ἡ ἀλήθεια.» Ἀλήθεια δὲ οὐκ ἂν ψεῦδος ἐγένετό ποτε. Ἄρ. εἶπεν· Ὁμολογῶ κἀγὼ, ὅτι ἀληθινὸς Θεός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ· μή γε δύνασαι φάναι, ἅμα Θεὸς, ἅμα Υἱός; Ἀθ. εἶπε· Τί λέγεις ἅμα Θεὸς, ἅμα Υἱός; Ὅτι ὁ Υἱὸς ἅμα Υἱὸς Θεοῦ ἐστι; Ναί. Ὁ γὰρ Θεοῦ Λόγος Θεὸς τυγχάνει, Υἱὸς τοῦ Πα τρὸς ὤν. Ἄρ. εἶπεν· Οὐχ οὕτως φημὶ, ἀλλ' ὅτι μὴ δύνασαι φῆσαι, ἅμα Θεὸς Πατὴρ, ἅμα Υἱὸς σὺν Πατρί. Ἀθ. εἶπε· Διὰ τί οὐ δύναμαι τοῦτο","english":"and we are in his true Son Jesus Christ. This is the true God and eternal life.” Do you see that these very words are borne concerning the Son and the Father, theologizing the Son as equal to the Father? For just as he said concerning the Father, “This is the eternal life, that they may know you, the only true God,” so here concerning the Son he says, “This is the true God and eternal life.” Therefore, the phrase “and Jesus Christ whom you sent” is a conjunction, equivalent to saying, “You alone are the true God and Jesus Christ whom you sent,” so that they may know the Son as true God, just as they know you the Father. As also in another place the Lord said, “I am the truth.” And truth could never become falsehood. Arius said: I too confess that the Son of God is true God; but can you say that he is at once God and at once Son? Athanasius said: What do you mean by “at once God, at once Son”? That the Son is at once Son of God? Yes. For the Word of God is God, being Son of the Father. Arius said: I do not mean it that way, but that you cannot say that the Father is at once God and at once Son together with the Father. Athanasius said: Why can I not say this?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Greek text shows Athanasius arguing that the phrase 'and Jesus Christ whom you sent' is a conjunction linking the Son to the Father as equally true God.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύνδεσμος","severity":"info","text":"σύνδεσμος (syndesmos) means 'conjunction' or 'connective'; here it is used grammatically to argue that the phrase does not separate the Son from the Father but joins them in a single predicate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ἀλήθεια","severity":"info","text":"The Lord's saying 'I am the truth' (John 14:6) is cited to support the Son's identity as true God, since truth cannot be false.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The dialogue reflects the Arian controversy: Arius denies that the Son can be called 'at once God and at once Son' in the same sense as the Father, while Athanasius insists on the Son's coequal divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between Athanasius's exegetical argument and a direct exchange with Arius, moving from scriptural interpretation to a logical challenge about divine titles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a possible scribal error: 'Πα τρὸς' appears as two words; the edition likely intends 'Πατρός' (Father). The sense is not affected.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἅμα Θεὸς, ἅμα Υἱός' is ambiguous: Arius uses it to deny that the Father can be both God and Son simultaneously, while Athanasius reinterprets it as referring to the Son's dual nature as God and Son of God."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"εἰπεῖν; Ἄρ. εἶπεν· Ὅτι ὁ Θεὸς Πατὴρ ἀγέννητος τυγχάνει, ὁ δὲ Υἱὸς γεννητός ἐστιν. Ἀθ. εἶπεν· Ἡ ἀγέννητος φωνὴ ἐπὶ τοῦ Θεοῦ μόνου τάττεται, ἢ καὶ ἐπὶ ἄλλων τινῶν; Ἄρ. εἶπεν· Ἄλλο τι μὴ γένοιτο φῆσαι ἀγέννητον· ὃ γὰρ ἀγέννητον, τοῦτο καὶ ἄναρχον τυγχά νει. Ἀθ. εἶπεν· Ἡ φωνὴ, ἡ ἀγέννητος, οὐσία ἐστὶν, ἢ οὐσίας σημαντική; Ἄρ. εἶπεν· Οὐσία τυγχάνει. Ἀθ. εἶπεν· Ψεύδῃ· οὐκ ἔστιν οὐσία, ἀλλ' οὐσίας ση μαντική. Ἄρ. εἶπε· Τί σημαίνειν θέλεις; Ἀθ. εἶπεν· Ὅτι οὐ γέγονεν, οὔτε μὴν ἐγεννήθη ἡ τοῦ Θεοῦ οὐσία· ὅθεν προσφόρως λέγομεν ἀγέννητον τὴν οὐσίαν τοῦ Θεοῦ. Εἶτα εἰπέ μοι· Ἀδὰμ ἐγεννήθη, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Οὐκ ἐγεννήθη, ἀλλ' ἐπλάσθη. Ἀθ. εἶπε· Περὶ τοῦ ἐγεννήθη ἐπηρώτησα, οὐ περὶ τοῦ ἐπλάσθη. Ἄρ. εἶπεν· Οὐκ ἐγεννήθη. Ἀθ. εἶπεν· Οὐκοῦν ἔσται ἄναρχος κατὰ σέ. Ἀλλὰ καὶ ἡ Εὔα οὐκ ἐγεννήθη, ἀλλ' ἐδημιουργήθη. Τί δὲ φῂς καὶ περὶ τοῦ μηδέπω γεννηθέντος, γεννητὸν ἢ ἀγέννη τον; Ἄρ. εἶπεν· Ὀρθῶς ἔχειν τὴν ἀγέννητος φωνήν. Ἔσται οὖν ὁ μὲν Πατὴρ ἀγέννητος, ὁ δὲ Υἱὸς γεννητός. Ἀθ. εἶπε· Τί οὖν θέλεις συναγαγεῖν ἐκ τούτου; Ἄρ. εἶπεν· Ὁ Υἱὸς ἐγεννήθη, ναὶ ἢ οὔ; Ἀθ. εἶπεν· Ἐγεννήθη. Ἄρ. εἶπεν· Ὁρᾷς, ὅτιπρὶν ἢ γεννηθῆναι, οὐκ ἦν· εἰ δὲ ἦν, ἀγέννητος ἔσται κατὰ σέ. Εἰ δὲ τοῦθ' οὕτως ἔχει, οὐκ ἔσται γεννητὸς ὁ Υἱός. Ἀθ. εἶπεν· Ὁ Θεὸς ἅμα Πατήρ ἐστι, ναὶ ἢ οὔ; Ἄρ. εἶπε· Δυνάμει μὲν ἀεὶ Πατὴρ, ἐνεργείᾳ δὲ οὐκ ἀεί. Ἀθ. εἶπεν· Δυνάμει ἦν ὁ κόσμος παρὰ Θεῷ ἀπεράντως, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ. εἶπεν· Οὐκοῦν ὥσπερ βουλήσει τὸν κόσμον ἐτεκτήνατο ὁ Θεὸς, οὕτως καὶ τὸν Υἱὸν ἐτεκτήνατο κατὰ σέ. Ἄρ.","english":"say; Arius said: “God the Father is unbegotten, while the Son is begotten.” Athanasius said: “Is the term ‘unbegotten’ applied only to God, or also to certain other things?” Arius said: “Let nothing else be called unbegotten; for what is unbegotten is also without beginning.” Athanasius said: “Is the term ‘unbegotten’ a substance, or indicative of substance?” Arius said: “It is a substance.” Athanasius said: “You lie; it is not a substance, but indicative of substance.” Arius said: “What do you mean to signify?” Athanasius said: “That the substance of God has not come to be, nor was it begotten; hence we appropriately call the substance of God unbegotten. Then tell me: Was Adam begotten, yes or no?” Arius said: “He was not begotten, but was formed.” Athanasius said: “I asked about being begotten, not about being formed.” Arius said: “He was not begotten.” Athanasius said: “Then he will be without beginning according to you. But Eve also was not begotten, but was created. What do you say about one who has not yet been born, begotten or unbegotten?” Arius said: “The term ‘unbegotten’ is correct. So the Father will be unbegotten, and the Son begotten.” Athanasius said: “What then do you wish to conclude from this?” Arius said: “The Son was begotten, yes or no?” Athanasius said: “He was begotten.” Arius said: “You see that before being begotten, he was not; but if he was, he would be unbegotten according to you. But if this is so, the Son will not be begotten.” Athanasius said: “Is God always Father, yes or no?” Arius said: “He is always Father potentially, but not always in actuality.” Athanasius said: “Was the world potentially present to God infinitely, yes or no?” Arius said: “So it is.” Athanasius said: “Then just as God crafted the world by will, so also he crafted the Son according to you.” Arius","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dramatic dialogue between Athanasius and Arius, structured as a series of rapid questions and answers typical of ancient polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγέννητος","severity":"info","text":"The Greek term ἀγέννητος (unbegotten) is central; Athanasius argues it is not a substance but indicative of substance, distinguishing it from the divine essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γεννητός","severity":"info","text":"The term γεννητός (begotten) is used by Arius to differentiate the Son from the Father, but Athanasius challenges its application to Adam and Eve to expose logical flaws.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The debate reflects the Arian controversy of the 4th century, where Arius argued the Son was created and not co-eternal with the Father, opposing Athanasius' Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text shows a lacuna at the end (Ἄρ. without a verb), possibly due to manuscript damage; the English draft supplies 'Arius' but the sense is incomplete.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Athanasius' argument that 'unbegotten' is not a substance parallels his broader anti-Arian works, such as the Orations against the Arians, where he refutes similar terminology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off at 'Ἄρ.' without a verb, leaving Arius' response unclear; the English draft assumes a continuation but the original is fragmentary."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"εἶπεν· Οὐχ ὡς τὸν κόσμον· μέμνημαι γὰρ τῶν προαποδεδειγμένων. Ἀλλὰ πρὸ τῶν αἰώνων φημὶ βουλήσει ἐσχηκέναι τὸν Υἱόν· βραχὺ δὲ δίδωμι διάστημα τῆς γεννήσεως τοῦ Υἱοῦ, ἵνα ᾖ γεννητός. Ἀθ. εἶπε· Τὸ Πατέρα εἶναι τὸν Θεὸν καλὸν τυγχά νει, ἢ ψόγος αὐτῷ ἔσται; Ἄρ. εἶπε· Μὴ γένοιτο ψό γον προσάψαι τῷ Θεῷ! ἀλλὰ πάνυ γε καλὸν τὸ εἶναι τὸν Θεὸν Πατέρα. Ἀθ. εἶπεν· Οὐκοῦν ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα προέκοψεν ὁ Θεὸς κατὰ σέ. Εἰ γὰρ, μὴ ὢν Πατὴρ, γέγονεν αὖθις Πατὴρ, ἄρα ἐτράπη ἀπὸ τῶν ἡττόνων ἐπὶ τὰ μέγιστα. Εἰ δὲ ἐρεῖς πρότερον, πρὸ τοῦ Πατέρα αὐτὸν γενέσθαι, τιμιώτερον εἶναι αὐτὸν, ἄρα ἀπὸ τῶν τιμιωτέρων ἐπὶ τὰ χείρονα ἔφθασε. Εἰ δὲ τοῦθ' οὕτως ἔχει, πῶς ἐροῦ μεν ἄτρεπτον τὸ Θεῖον, αὐτοτελὲς, μήτε προκόπτον ἐπὶ τὰ κρείττονα, μήτε μὴν λῆγον εἰς χείρονα ἀπὸ τῶν ἀρίστων; Φθαρτῶν γὰρ ἴδιον τὸ τρέπεσθαι, πὴ μὲν ἀπὸ τῶν βελτιόνων ἐπὶ τὰ χείρονα, πὴ δὲ ἀπὸ τῶν ἡττόνων ἐπὶ τὰ ἐντιμότερα. Ἄρ. εἶπε· Ῥιπὴν ὀφθαλμοῦ οὐ θέλεις δοῦναι, ὅτε οὐκ ἦν πρὶν γεννη θῆναι τὸν Υἱόν; Ἀθ. εἶπε· Τὸ μὴ ὂν οὐ δίδωμι. Ἄρ. εἶπε· Διὰ τί; Ἀθ. εἶπεν· Ὅτι γέγραπται· «Οὐκ ἔσται ἐν σοὶ Θεὸς πρόσφατος.» Βραχὺ δὲ ἐὰν δῶ, ὅτι ἦν ποτε καιρὸς, ὅτε οὐκ ἦν, ἔσται πρόσφατος ὁ παρ' ἐμοῦ ὁμολογούμενος· ὅπερ μὴ γένοιτο οὕτως φρονῆσαι ἄνθρωπον Χριστιανὸν, ὁμολογοῦντα ἐναντία ταῖς θείαις Γραφαῖς! Ἄρ. εἶπε· Ποία ἐναντιότης, ἐὰν εἴ πωμεν ὀφθαλμοῦ ῥιπὴν πρὸ τοῦ γεννηθῆναι μὴ εἶναι, ἵνα μὴ ἀγέννητον νοήσωμεν; Ἀθ. εἶπε·","english":"He said: “Not as the world; for I remember the things previously demonstrated. But I say that He had the Son by will before the ages; and I grant a brief interval for the generation of the Son, so that He may be begotten.” Athanasius said: “Is the fact that God is Father a good thing, or will it be a reproach to Him?” Arius said: “Far be it from me to attach reproach to God! Indeed, it is very good that God is Father.” Athanasius said: “Therefore, according to you, God advanced from worse to better. For if, not being Father, He afterwards became Father, then He changed from inferior to superior. But if you say that before He became Father He was more honorable, then He passed from more honorable to worse. And if this is so, how shall we say that the Divine is unchangeable, self-sufficient, neither advancing to better nor declining from best to worse? For it is characteristic of perishable things to change, sometimes from better to worse, sometimes from inferior to more honorable.” Arius said: “Will you not grant a blink of an eye when the Son did not exist before He was begotten?” Athanasius said: “I do not grant that which is not.” Arius said: “Why?” Athanasius said: “Because it is written: ‘There shall not be in you a new god.’ And if I grant even briefly that there was once a time when He was not, the one I confess will be a new god—which may a Christian man never think, confessing things contrary to the divine Scriptures!” Arius said: “What contrariety is there, if we say that for a blink of an eye He was not before being begotten, so that we may not think Him unbegotten?” Athanasius said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βραχὺ δὲ δίδωμι διάστημα τῆς γεννήσεως τοῦ Υἱοῦ","severity":"info","text":"Arius concedes a brief temporal interval for the Son's generation, attempting to preserve the Son's begotten nature without implying a temporal beginning for the Father's will.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔσται ἐν σοὶ Θεὸς πρόσφατος","severity":"info","text":"Athanasius cites a scriptural phrase, likely from the Septuagint (cf. Psalm 80:5 LXX), to argue that any temporal beginning for the Son would make Him a 'new god', contradicting divine revelation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα προέκοψεν ὁ Θεὸς","severity":"info","text":"Athanasius uses a logical dilemma: if God became Father, He either improved or worsened, both of which contradict divine immutability. This argument reflects contemporary philosophical debates on divine attributes.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρ. εἶπε· Ῥιπὴν ὀφθαλμοῦ οὐ θέλεις δοῦναι","severity":"info","text":"Arius's request for a 'blink of an eye' of non-existence for the Son is a rhetorical climax, countered by Athanasius's absolute refusal, which anchors the argument in scriptural authority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσφατος","severity":"info","text":"The Greek term 'πρόσφατος' (new, recent) is crucial: Athanasius argues that any temporal beginning would make the Son a 'new god', implying a change in the Godhead, which is unacceptable.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φθαρτῶν γὰρ ἴδιον τὸ τρέπεσθαι","severity":"info","text":"Athanasius's equation of change with perishability echoes earlier patristic and philosophical traditions, influencing later Nicene orthodoxy's insistence on divine immutability.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify the exact source of the scriptural citation; it is likely from the Septuagint but the precise reference is uncertain.","The phrase 'βραχὺ δὲ δίδωμι διάστημα' could be interpreted as a concession of a very short time or a logical moment, not necessarily a temporal interval."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Πολλή μοι ἐναντιότης δείκνυται πρὸς τὴν τῶν θείων Γραφῶν εὐσέβειαν, πανταχοῦ μαρτυρουσῶν, ὅτι Υἱὸς ἀεὶ ἦν, καὶ οὐδέποτε ἦν καιρὸς, ὅτε οὐκ ἦν. Ἢ οὐ δοκεῖ σοι, ἐὰν εἴπωμεν, ἐναντία φρονεῖν ταῖς θεοπνεύ στοις Γραφαῖς; Ἄρ. εἶπε· Δός μοι τὰς μαρτυρίας. Ἀθ. εἶπε· Ἄκουε Ἰωάννου λέγοντος· «Ἐν ἀρχῇ ἦν ὁ Λόγος,καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.» Τίς ἔλεξε τοιάδε τῶν ἁγίων προφητῶν καὶ ἀποστόλων, οἷα καὶ σύ; Εἰπέ μοι, εἰ δυνατὸν καὶ εἰς ἔννοιαν λαβεῖν, ὅτι ὁ Λόγος Θεὸς, ἦν ποτε καιρὸς, ὅτε οὐκ ἦν; Εἰ δὲ τοῦτο οὕτω νοηθείη, ἦν ποτε καιρὸς, ὅτε ἄλογος ἦν ὁ Θεὸς Πατήρ. Ἄρ. εἶπε· Προφορικὸν οὖν φῂς τὸν Υἱὸν Λόγον; Ἀθ. εἶπε· Μὴ γένοιτο! Τὸν γὰρ Λόγον ἐγώ φημι ἐνούσιον, καὶ οὐ ῥῆμα διαλυόμενον, οὔτε μὴν προεληλυθότα ἐκ τοῦ Θεοῦ, καὶ πάλιν εἰς τὸν Πατέρα ἀναλυθέντα κατὰ Σαβέλλιον· ἀλλὰ γεννηθέντα ἀῤῥήτως, συνυπάρχειν φημὶ τὸν Υἱὸν τῷ Πατρί. Ὡς\n\nγὰρ οὐκ ἔστι ψυχὴν ἄνευ λόγου ἐννοῆσαι, οὕτως οὐδὲ Θεὸν τὸν Πατέρα ἄνευ Υἱοῦ πιστεῦσαι. Ὥσπερ γὰρ ὁ Πατὴρ ἄναρχός ἐστιν, οὕτω καὶ ὁ Λόγος καὶ ὁ Θεὸς Υἱὸς Θεοῦ. Ἄρ. εἶπε· Πῶς ἄναρχός ἐστιν ὁ Υἱὸς, ὃς ἀγνοεῖν ὁμολογεῖ τὴν ἡμέραν τῆς συντελείας; Ἀθ. εἶπε· Λέγε μοι, ἄνθρωπε, ὅπερ ἐπερωτῶ· Ἀρχιτέκτων, λαβὼν κάλαμον, μέτρα τί θησιν· εἶτα διαγράφει ἀνώγεα καὶ κατώγεα, διόροφά φημι καὶ τριόροφα. Ἐὰν φθάσῃ περὶ τὴν πρώ την ὀροφὴν, γινώσκει, ὅτι περὶ τὴν δευτέραν ἀσχο λεῖσθαι δεῖ· ἐπὰν δὲ τὴν δευτέραν στέγην συντελέσῃ, νοεῖ, ὅτι ἐγγύς ἐστι πρὸς συμπλήρωσιν τοῦ κτίσμα τος.","english":"A great inconsistency is shown in me with the piety of the divine Scriptures, which everywhere bear witness that the Son always was, and that there was never a time when he was not. Or does it not seem to you, if we say this, that we think contrary to the God-inspired Scriptures? Arius said: \"Give me the testimonies.\" Athanasius said: \"Hear John saying: 'In the beginning was the Word, and the Word was with God, and the Word was God; this one was in the beginning with God.'\" Who among the holy prophets and apostles has spoken such things as you? Tell me, is it possible even to conceive that the Word, who is God, was ever a time when he was not? For if this were so understood, there was a time when God the Father was without the Word. Arius said: \"Do you then say that the Son is the Word uttered?\" Athanasius said: \"Far be it! For I affirm that the Word is substantial, and not a dissolving utterance, nor indeed having proceeded from God and again dissolved into the Father according to Sabellius; but I affirm that the Son, having been ineffably begotten, coexists with the Father. For just as it is not possible to conceive of a soul without reason, so it is not possible to believe in God the Father without the Son. For just as the Father is without beginning, so also is the Word and God the Son of God.\" Arius said: \"How is the Son without beginning, who confesses ignorance of the day of the consummation?\" Athanasius said: \"Tell me, O man, what I ask: An architect, taking a reed, sets measures; then he draws upper and lower stories, I mean two-storied and three-storied. If he reaches the first story, he knows that he must be occupied with the second; and when he completes the second roof, he understands that he is near the completion of the building.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ Λόγος,καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.","severity":"info","text":"Athanasius quotes John 1:1-2, a key proof-text for the eternal preexistence of the Logos, against Arius's subordinationist chronology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Προφορικὸν","severity":"info","text":"Arius uses 'προφορικὸν' (uttered/prolated) to accuse Athanasius of making the Son a mere spoken word, a charge Athanasius rejects by insisting the Logos is 'ἐνούσιον' (substantial).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβέλλιον","severity":"info","text":"Sabellius (early 3rd c.) taught that Father and Son are modes of a single divine subject; Athanasius distances himself from this modalist heresy by affirming the Son's distinct, eternal subsistence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a dialectical pattern: Athanasius cites Scripture, Arius objects with a logical or exegetical challenge, and Athanasius responds with an analogy (architect).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ γὰρ ὁ Πατὴρ ἄναρχός ἐστιν, οὕτω καὶ ὁ Λόγος","severity":"info","text":"The analogy of soul and reason (ψυχὴν ἄνευ λόγου) and the co-eternity of Father and Son echo Athanasius's Orations against the Arians (1.14, 2.3).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πολλή μοι ἐναντιότης δείκνυται","severity":"caution","text":"The phrase 'a great inconsistency is shown in me' is ambiguous: it may mean Athanasius finds inconsistency in Arius's position, or that Arius's view contradicts Scripture. The Greek 'μοι' is dative of agent or interest.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πολλή μοι ἐναντιότης δείκνυται' could be read as 'a great inconsistency is shown to me' (i.e., I perceive) or 'by me' (i.e., I demonstrate). The translation takes it as passive with dative of agent, but the sense is that Athanasius perceives the inconsistency in Arius's view.","The architect analogy is incomplete in the Greek text; the point seems to be that the architect knows the end from the beginning, but the application to the Son's knowledge of the consummation is left implicit."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":28,"ref":"p28","source":"Ἡνίκα δ' ἂν προσστοιβασθῆναι γένηται τὴν τρίτην ὀροφὴν, ὡς πρὸ δύο ἢ τριῶν δόμων, ἀσφαλῶς ἐπίσταται, ὅτι ἤγγικε τὸ συμπέρασμα τῆς οἰκο δομῆς. Ταῦθ' οὕτως ἔχει, ναὶ ἢ οὔ; Ἄρ. εἶπε· Σύμ φημι ταῦθ' οὕτως ἔχειν. Ἀθ. εἶπεν· Οὐκοῦν ὁ Υἱὸς τοῦ Θεοῦ, ὁ τὰ πάντα ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ποιήσας, καὶ συναρμόσας τὸ στοιχεῖον τοῦτο, ὁ προνοούμενος καὶ οἰκονομῶν τὸν κόσμον ἕως ἄρτι, καθὼς αὐτὸς ὁ Κύριος ἔφη· «Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι,» οὐ γινώσκει πότε περαιοῖ ὅπερ αὐτὸς δημιουργεῖ; Ἔτι μὴν δοκίμασον, φημί· πορευθεὶς ἐπερώτησον περὶ συμπληρώσεως τοῦ μηνὸς ἄνδρα ἄπειρον, ὃς οὐκ ἐπίσταται, ὅτι τριάκοντα ἡμερῶν ὁ μὴν τυγχάνει, εἰ δώσει σοι ἀπόκρισιν περὶ οὗ πυνθάνῃ. Ἐὰν δὲ προσαγάγῃς τὴν πεῦσιν τῷ ἔχοντι τὴν γνῶσιν, εὐθέως ἐρεῖ σοι, ἐὰν μὲν ᾖ πέντε καὶ δεκάτην ἔχων ὁ μὴν, ὅτι μέσος ἐστίν· ἐὰν δὲ περὶ εἰκοστὴν ἑβδόμην, λέξει σοι, ὅτι περὶ συμπλήρωσιν τυγχάνει ὁ μήν. Ὁ αὐτὸς δὲ ὅρος καὶ περὶ σελήνης, ὁμοίως δὲ καὶ περὶ τοῦ ἐνιαυτοῦ· ἐὰν ἐπερωτήσῃς ἐπιστήμονα ἄνδρα, ὅτι πότε συμπληροῦται, κατὰ τὴν σύνεσιν τὴν προσοῦσαν αὐτῷ δοκιμάσας, ὅτι ἑνδέκατος μὴν πεπλήρωται, καὶ ἤρξατο ὁ δωδέκατος, ἐρεῖ σοι, ὅτι περὶ τὸ συντελεσθῆναι ἔχει. Ἄρ. εἶπεν· Οὕτως ἔχει τὸ εἰρημένον. Ἀθ. εἶπεν· Εἰ οὖν ἀρχιτέκτων ἐπίσταται, πότε συντελεῖ τὴν οἰκοδομὴν, καὶ ὁ ἐπιστήμων ἀνὴρ ἐκ τοῦ ἀριθμοῦ πότε συντελεῖται ὁ μὴν, ἐκ δὲ τῆς ἐμπειρίας τοῦ κυκλικοῦ δρόμου, πότε μὲν πληροῦται ἡ σελήνη, πότε δὲ μειουμένη ἀπολήγει, ποίῳ δὲ καιρῷ συντε λεῖται πληρούμενος ὁ ἐνιαυτὸς οἶδε·","english":"Whenever a third story is about to be added, as before two or three houses, one knows securely that the conclusion of the building is near. Is this so or not? Arius said: I agree that this is so. Athanasius said: Therefore the Son of God, who made everything from non-being into being, and fitted together this element, who foresees and administers the world until now, as the Lord himself said: \"My Father works until now, and I work,\" does he not know when he will finish what he himself creates? Still further, consider this, I say: go and ask an inexperienced man about the completion of the month, who does not know that the month consists of thirty days, whether he will give you an answer about what you inquire. But if you bring the question to one who has knowledge, he will immediately tell you, if the month is at the fifteenth, that it is the middle; if it is about the twenty-seventh, he will tell you that the month is near completion. The same definition applies also to the moon, and likewise to the year: if you ask a knowledgeable man when it is completed, having examined according to the understanding present in him, that the eleventh month is finished and the twelfth has begun, he will tell you that it is about to be concluded. Arius said: What has been said is so. Athanasius said: If then an architect knows when he will finish the building, and the knowledgeable man knows from the number when the month is completed, and from experience of the cyclical course, when the moon is full and when it wanes and ends, and at what time the year is completed and fulfilled, he knows.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσστοιβασθῆναι","severity":"info","text":"The verb προσστοιβασθῆναι, a rare compound, likely means 'to be added as a story' in building construction, reinforcing the architectural analogy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι","severity":"info","text":"This saying of the Lord is not a direct canonical quotation; it may reflect a logion from early Christian tradition or a paraphrase of John 5:17, where Jesus speaks of his Father's work.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀρχιτέκτων","severity":"info","text":"The architect (ἀρχιτέκτων) analogy is a common trope in Greek philosophical and patristic literature, used to illustrate divine foreknowledge and order in creation.","cites":[],"named_sources":["Athanasius 4th century"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The particle Οὐκοῦν ('therefore') marks a logical conclusion in Athanasius' argument, linking the architectural analogy to the Son's knowledge of creation's completion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σελήνης","severity":"info","text":"The discussion of lunar phases (σελήνης) parallels similar analogies in Greek natural philosophy, e.g., Aristotle's Meteorology, used to argue for predictable divine order.","cites":[],"named_sources":["Aristotle 4th century BCE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσστοιβασθῆναι","severity":"caution","text":"The reading προσστοιβασθῆναι is uncertain; some manuscripts may have προστοιβασθῆναι or προστοιχισθῆναι, affecting the architectural metaphor's clarity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dominical saying is unclear; it may be a non-canonical logion or a paraphrase.","The verb προσστοιβασθῆναι is hapax legomenon; its precise meaning depends on manuscript variants."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"πῶς οὖν οὐκ ἂν εἴποιμεν ἡμεῖς, ὅτι ὁ Κύριος Ἰησοῦς, ὁ ποιήσας τὸν κόσμον, καὶ ὁ μέλλων αὐτὸν συντελεῖν, ἐπίσταται τὴν ἡμέραν; Εἰ γὰρ ἠγνόει, πῶς ἐπερωτηθεὶς περὶ τῆς συντελείας τοῦ αἰῶνος τούτου, καὶ τῆς παρου σίας αὐτοῦ τῆς δευτέρας, ἠδύνατο ἀποκριθεὶς φῆσαι τὴν ἀλήθειαν; Τῶν γὰρ ἀκραιφνῶς ἐχόντων τὴν περὶ τῶν ὧδε ὄντων ἢ γινομένων γνῶσιν, ἴδιόν ἐστι τὴν ἀλήθειαν ἀφηγεῖσθαι. Ὅθεν καὶ ὁ Σωτὴρ γινώ σκων ἐσήμανε τὴν ἀλήθειαν ἐπερωτηθείς. Πυθομένων γὰρ τῶν μαθητῶν, τί τὸ σημεῖον τῆς παρουσίας τοῦ Κυρίου Ἰησοῦ, καὶ τῆς συντελείας τοῦ αἰῶνος τούτου, ἀποκριθεὶς ἔφη οὕτω· «Βλέπετε, μή τις ὑμᾶς πλανήσῃ. Πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, λέγοντες· Ἐγώ εἰμι ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι. Μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων. Ὁρᾶτε μὴ θροεῖσθε· δεῖ γὰρ ταῦτα γενέσθαι, ἀλλ' οὔπω τὸ τέλος. Ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ, καὶ λοιμοὶ, καὶ σεισμοὶ κατὰ τόπους. Ταῦτα δὲ πάν τα ἀρχὴ ὠδίνων. Τότε παραδώσουσιν ὑμᾶς εἰς θλίψεις, καὶ ἀποκτενοῦσιν ὑμᾶς· καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. Καὶ τότε σκανδαλισθήσονται πολλοὶ, καὶ ἀλλήλους παραδώσουσι, καὶ μισήσουσιν ἀλλήλους. Καὶ πολλοὶ ψευδοπροφῆται ἐγερθή σονται, καὶ πλανήσουσι πολλούς. Καὶ διὰ τὸ πληθυν θῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. Ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. Καὶ κηρυχθήσεται τὸ Εὐαγγέλιον τῆς βασιλείας ἐν ὅλῳ τῷ κόσμῳ, εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι, καὶ τότε ἥξει τὸ τέλος.» Καὶ μετ' ὀλίγα φησίν·","english":"How then could we not say that the Lord Jesus, who made the world and who will bring it to its end, knows the day? For if he were ignorant, how, when questioned about the end of this age and about his own second coming, could he have answered and spoken the truth? For it is characteristic of those who have pure knowledge of things that exist or happen to declare the truth. Hence the Savior, knowing, indicated the truth when questioned. For when the disciples asked what the sign of the coming of the Lord Jesus and of the end of this age would be, he answered and spoke thus: \"See that no one leads you astray. For many will come in my name, saying, 'I am the Christ,' and they will lead many astray. You will hear of wars and reports of wars. See that you are not disturbed; for these things must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines, plagues, and earthquakes in various places. But all these are the beginning of the birth pangs. Then they will deliver you to tribulations and will kill you; and you will be hated by all because of my name. And then many will be scandalized, and they will betray one another and hate one another. And many false prophets will arise and will lead many astray. And because lawlessness has multiplied, the love of many will grow cold. But he who endures to the end, this one will be saved. And the Gospel of the kingdom will be proclaimed throughout the whole world, as a testimony to all the nations, and then the end will come.\" And after a little he says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πῶς οὖν οὐκ ἂν εἴποιμεν","severity":"info","text":"Athanasius uses a rhetorical question to assert Christ's omniscience, countering Arian claims of ignorance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βλέπετε, μή τις ὑμᾶς πλανήσῃ...","severity":"info","text":"This long eschatological discourse is not a canonical Gospel passage; it likely derives from apocryphal or patristic tradition, possibly from a lost work attributed to the apostles.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συντελείας τοῦ αἰῶνος τούτου","severity":"info","text":"The phrase 'end of this age' reflects early Christian apocalyptic expectation, common in 4th-century polemic to argue for Christ's foreknowledge.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ' ὀλίγα φησίν","severity":"info","text":"This transitional phrase indicates that the quoted discourse continues beyond the passage, typical of Athanasius's method of embedding long scriptural or apocryphal citations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρουσίας τοῦ Κυρίου Ἰησοῦ","severity":"caution","text":"The phrase 'coming of the Lord Jesus' could refer to the second coming or to a post-resurrection appearance; the text does not disambiguate.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the long eschatological quotation is uncertain; it is not found in the canonical Gospels and may be from an apocryphal dialogue or a lost patristic compilation.","The phrase 'παρουσίας τοῦ Κυρίου Ἰησοῦ' is ambiguous between the second coming and a post-resurrection appearance."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"«Ἔσται γὰρ θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ' ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ' οὐ μὴ γένηται. Καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ. Τότε ἐάν τις ὑμῖν εἴπῃ· Ἰδοὺ ὧδε ὁ Χριστὸς, ἰδοὺ ἐκεῖ· μὴ πιστεύσητε·» καὶ μεθ'\n\nἕτερα· «Ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν, καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρ ουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου. Ὅπου δὲ ἂν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες τοῦ οὐρανοῦ πεσοῦνται, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται· καὶ τότε φανήσεται τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ.» Καὶ μετ' ὀλίγα φησίν· «Ἀμὴν, λέγω ὑμῖν, ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα ταῦτα γέ νηται. Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται· οἱ δὲ λό γοι μου οὐ μὴ παρέλθωσι. Περὶ δὲ τῆς ἡμέρας ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὔτε οἱ ἄγγελοι τῶν οὐ ρανῶν, εἰ μὴ ὁ Πατὴρ μόνος.» Λοιπὸν πάντως τῶν εὐφρονούντων ἐστὶν ἐπιγνῶναι ἐκ τῶν προσημαν θέντων ἐκ τοῦ Σωτῆρος περὶ τῆς ἡμέρας καὶ ὥρας, ὅτι γινώσκει ἀσφαλέστατα πότε μέλλει ἔρχεσθαι καὶ ἀποκαθιστάνειν ἅπαντα, καθὼς προώρισται, πρὸς τὴν ἀδιάζευκτον αὐτοῦ βουλὴν καὶ τοῦ Πατρὸς αὐτοῦ. Λαβὼν γὰρ τὸ Εὐαγγέλιον ἐν χερσὶν, ἀνάγνωθι τὴν περικοπὴν τοῦ Ματθαίου περὶ τοῦ ζητουμένου, καὶ ἔσται σοι πάντα κατάδηλα, ὡς οὐκ ἀγνοεῖ ὁ Κύριος περὶ τῆς ἡμέρας. Εἰ δὲ ἠγνόει, πῶς ἠδύνατο τὰ μη δέπω ὄντα, μήτε μὴν γενόμενα σημεῖά τε καὶ πειρατήρια, ἅπερ προτρέχουσι πρὸ τῆς ἡμέρας, προλέγειν;","english":"For there will be a great tribulation, such as has not occurred from the beginning of the world until now, nor will it occur. And if those days had not been cut short, not every flesh would be saved. Then if someone says to you, 'Behold, here is the Christ, behold there,' do not believe.\" And after other things: \"For just as the lightning comes from the east and appears as far as the west, so will be the coming of the Son of Man. And wherever the corpse is, there the eagles will gather. Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars of heaven will fall, and the powers of the heavens will be shaken; and then the sign of the Son of Man will appear in the sky.\" And a little later he says: \"Truly, I say to you, that this generation will not pass until all these things happen. Heaven and earth will pass away, but my words will not pass away. Concerning the day or the hour, no one knows, not even the angels of the heavens, except the Father alone.\" Therefore, it is altogether for the right-minded to recognize from the indications given by the Savior concerning the day and hour that he knows most certainly when he is about to come and restore everything, as has been predetermined, according to his inseparable will and that of his Father. For take the Gospel in your hands, read the passage of Matthew concerning the matter in question, and everything will be clear to you, that the Lord is not ignorant of the day. But if he were ignorant, how could he foretell signs and trials, which do not yet exist nor have ever occurred, that precede the day?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔσται γὰρ θλίψις μεγάλη","severity":"info","text":"This passage echoes eschatological sayings attributed to Jesus, particularly the synoptic apocalypse (Matt 24). The specific phrase 'great tribulation' (θλίψις μεγάλη) appears in Matt 24:21.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ γὰρ ἡ ἀστραπὴ ... οὕτως ἔσται ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου","severity":"info","text":"The simile of lightning for the parousia is not a direct canonical citation but resembles Matt 24:27 ('for as the lightning comes from the east...'). Athanasius adapts the imagery for his argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περὶ δὲ τῆς ἡμέρας ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὔτε οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ Πατὴρ μόνος","severity":"info","text":"This is a close paraphrase of Matt 24:36, where Jesus says no one knows the day or hour except the Father. Athanasius uses it to argue that Christ knows through the Father's will.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λαβὼν γὰρ τὸ Εὐαγγέλιον ἐν χερσὶν, ἀνάγνωθι τὴν περικοπὴν τοῦ Ματθαίου","severity":"info","text":"Athanasius directly appeals to the Gospel of Matthew as a textual authority, urging the reader to verify his exegesis. This rhetorical move underscores the polemical context against Arian claims of Christ's ignorance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρουσία","severity":"info","text":"The term 'παρουσία' (presence/coming) is a technical eschatological term for the Second Coming. Athanasius uses it to affirm Christ's foreknowledge of his own advent, countering Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδιάζευκτον αὐτοῦ βουλὴν καὶ τοῦ Πατρὸς αὐτοῦ","severity":"info","text":"The phrase 'inseparable will' (ἀδιάζευκτον βουλὴν) reflects Athanasius's anti-Arian theology: the Son's will is identical to the Father's, so Christ's knowledge of the end times is not independent but unified with the Father's plan.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended eschatological quotation (from 'Ἔσται γὰρ θλίψις μεγάλη' to 'εἰ μὴ ὁ Πατὴρ μόνος') is not identified by Athanasius; it may be a composite or apocryphal saying, not a direct canonical citation. The reading taken treats it as a loose paraphrase of Matthew 24."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἕως γὰρ τῆς συντελείας καὶ παρουσίας ἑαυτοῦ προεδήλωσε τὰ σημεῖα, καὶ τὰς ποιότητας αὐτῶν, ὡς δύνασθαι καὶ τοὺς σπουδαιοτέρους καὶ φιλοπόνους ἐπιγνῶναι τὸν καιρὸν ἐκ τῶν προ μεμνημένων πρὸς τοῦ Κυρίου. Ἄρ. εἶπεν· Εἰ ἀληθῶς ἐπίσταται τὴν ἡμέραν, διὰ τί αὐτὸς ἔφη· «Οὐδὲ ὁ Υἱὸς οἶδε τὴν ἡμέραν ἐκείνην;» Ἀθ. εἶπεν· Οὐκ εἶπεν ὁ Κύριος, Οὐδὲ ἐγὼ οἶδα τὴν ἡμέραν ἐκείνην. Τοῦτο γὰρ ἀκόλου θον ἦν φάναι τὸν Κύριον, εἴπερ ἤθελε περὶ ἑαυτοῦ παραστῆσαι, ὡς μὴ ἔχων γνῶσιν τοῦ πράγματος. Καὶ ἐν μὲν τῷ Ματθαίῳ οὐ φέρεται, Οὐδὲ ὁ Υἱὸς οἶδε τὴν ἡμέραν ἐκείνην· οἱ δὲ λοιποὶ εὐαγγελισταὶ παρέλιπον τὴν περὶ τούτου διήγησιν· μονώτατος δὲ Μάρκος ἔφη· «Οὐδὲ ὁ Υἱὸς» οἶδε τὴν ἡμέραν. Καὶ τὴν τοῦ Μάρκου ἀφήγησιν ἐν στέρνοις σου γνῶθι, ὅτι οὐκ ἀγνοεῖ ὁ Κύριος τὴν ἡμέραν. Φησὶ γὰρ ὁ Κύριος Ἰησοῦς· «Περὶ δὲ τῆς ἡμέρας ἐκεί νης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐ ρανῶν, οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ.» Γινώσκων γὰρ ἑαυτὸν μὴ διεστῶτα ἀπὸ τοῦ Πατρὸς κατ' οὐσίαν, ἀλλ' ἡνωμένον τῇ θεότητι τῷ Θεῷ Πατρὶ αὐτοῦ, τὴν ἑαυτοῦ πρόγνωσιν ἐν τῇ τοῦ Πατρὸς προγνώσει ἐσήμανεν, ὥς φησιν ὁ Κύριος· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·» καὶ πάλιν· «Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν.» Οὐχ ἕνεκεν κτιστῶν πραγμάτων τοῦτο ἔφη ὁ Σωτὴρ τὸ, Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν· ἀλλ' ὅσα ἀνῆκε τῇ θεότητι τοῦ Πατρὸς, αὐτὰ ἴδια ἔφη ὁ Κύριος, οἷον τὸ ἀθάνατον, τὸ ἄφθαρτον, τὸ ἀχείρωτον, τὸ ἄτρεπτον, τὸ ἀκατάληπτον, τὸ δυνατὸν, τὸ προγνωστικὸν, καὶ ὅσα ἐστὶν ὁ Πατὴρ ἔχων, ταῦτα ἴδια τοῦ Υἱοῦ τυγχάνει.","english":"For until the consummation and his own coming, he foretold the signs and their qualities, so that even the more zealous and industrious might be able to recognize the time from the things previously mentioned by the Lord. Arius said: If he truly knows the day, why did he himself say, \"Not even the Son knows that day\"? Athanasius said: The Lord did not say, \"Not even I know that day.\" For it would have been consistent for the Lord to say this, if he wished to represent himself as lacking knowledge of the matter. And in Matthew it is not recorded, \"Not even the Son knows that day\"; the other evangelists omitted the account of this; only Mark said, \"Not even the Son knows the day.\" And understand Mark's account in your heart, that the Lord is not ignorant of the day. For the Lord Jesus says: \"Concerning that day and hour, no one knows, not even the angels of the heavens, nor the Son, except the Father.\" For knowing himself not to be separate from the Father in essence, but united in divinity with his Father God, he indicated his own foreknowledge in the foreknowledge of the Father, as the Lord says: \"I and the Father are one\"; and again: \"Everything that the Father has is mine.\" The Savior did not say this, \"Everything that the Father has is mine,\" on account of created things, but whatever pertained to the divinity of the Father, these the Lord claimed as his own, such as immortality, incorruptibility, invincibility, immutability, incomprehensibility, power, foreknowledge, and whatever the Father has, these belong to the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συντελείας καὶ παρουσίας","severity":"info","text":"The phrase 'consummation and his own coming' links eschatological end-time (συντέλεια) with Christ's parousia, a standard apocalyptic pairing in early Christian literature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδὲ ὁ Υἱὸς οἶδε τὴν ἡμέραν ἐκείνην","severity":"info","text":"Athanasius attributes this saying to Mark's Gospel, but the closest canonical parallel is Mark 13:32, where the Son does not know the hour. The citation is loose.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ","severity":"info","text":"This is not a direct canonical verse but a paraphrase blending Mark 13:32 with Matthew 24:36, where only the Father knows. Athanasius adapts it for his argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν","severity":"info","text":"A clear echo of John 10:30, used by Athanasius to assert the unity of Father and Son against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν","severity":"info","text":"Not a direct biblical verse; Athanasius likely paraphrases John 16:15 or similar Johannine passages to argue that the Son shares all divine attributes with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μάρκος","severity":"info","text":"Athanasius claims only Mark records the saying about the Son's ignorance, but the canonical Mark 13:32 is ambiguous. This reflects early Christian debates over Gospel harmonization.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the saying 'Not even the Son knows that day' is unclear; Athanasius attributes it to Mark, but the canonical text differs. The paraphrase 'Concerning that day and hour...' is not a direct quotation from any known Gospel."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Ἀγνοεῖν δὲ ἔφη, ὡς προείρηται, ἀγγέλους καὶ τὸν Υἱόν. Ἄρ. εἶπε· Μὴ ἄλλος ἐστὶν ὁ Υἱός; Ἀθ. εἶπεν· Υἱὸς μὲν ἀληθινὸς τοῦ Θεοῦ εἷς τυγχάνει ὁ Λόγος καὶ Θεός. Ἔστι δὲ καὶ ὡς ἄλλος Υἱὸς υἱοποιηθεὶς διὰ τοῦ ναοῦ τοῦ σώματος αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὥς φησιν ὁ θεῖος Ἀπόστολος· «Οὐ γὰρ ἐλάβομεν πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβομεν πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Ἀββᾶ, ὁ Πατήρ.» Ὁ δὲ Χριστὸς διαῤῥήδην πρὸς τοὺς ἀποστόλους ἔφη· «Τεκνία μου, ἔτι μικρὸν μεθ' ὑμῶν εἰμι, καὶ πορεύομαι πρὸς τὸν πέμψαντά με·» καὶ πρὸς Ἰουδαίους δέ φησιν ἐν παραβολαῖς οὕτως· «Ἄνθρωπός τις ἔχων δύο υἱοὺς, προσελθὼν τῷ πρεσβυτέρῳ, εἶπε· Πορεύου, ἐργάζου εἰς τὸν ἀμπελῶνά μου. Ὁ δὲ, ἀποκριθεὶς, ἔφη· Ἐγὼ, κύριε, καὶ οὐκ ἀπῆλθεν. Εἶτα προσελθὼν τῷ ἑτέρῳ, ἔφη· Πορεύου, ἐργάζου εἰς τὸν ἀμπελῶνά μου. Ὁ δέ φησιν· Οὐ θέλω. Ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν.» Ἐρωτᾷ δὲ ὁ Κύριος· Τίς ἐποίησεν τὸ θέλημα τοῦ πατρὸς αὐτοῦ; ἀποκριθέντες δὲ οἱ Ἰουδαῖοί φασιν· «Ὁ ἔσχατος υἱός.» Ὁμολογουμένως δὲ, ὁ μὲν πατὴρ ὁ τῶν ὅλων Θεὸς","english":"He said that he was ignorant, as was previously stated, of angels and the Son. Arius said: Is the Son not another? Athanasius said: The Son who is truly of God is one, the Word and God. But there is also another Son, adopted through the temple of the body of our Lord Jesus Christ, as the divine Apostle says: \"For we did not receive a spirit of slavery again into fear, but we received a spirit of adoption, in which we cry, 'Abba, Father.'\" And Christ explicitly said to the apostles: \"My children, I am still with you a little while, and I go to the one who sent me.\" And to the Jews he says in parables thus: \"A certain man having two sons, approaching the elder, said: 'Go, work in my vineyard.' But he, answering, said: 'I, lord,' and did not go. Then approaching the other, he said: 'Go, work in my vineyard.' But he says: 'I do not wish to.' Later, however, repenting, he went.\" And the Lord asks: Who did the will of his father? The Jews, answering, say: \"The younger son.\" It is agreed that the father is the God of all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Υἱὸς μὲν ἀληθινὸς τοῦ Θεοῦ εἷς τυγχάνει ὁ Λόγος καὶ Θεός","severity":"info","text":"Athanasius distinguishes the one true Son (the Logos and God) from an adopted son, a key anti-Arian move to preserve the unique divinity of Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ἐλάβομεν πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβομεν πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Ἀββᾶ, ὁ Πατήρ","severity":"info","text":"This citation of Romans 8:15 (adapted) supports the concept of adoption through the Spirit, distinguishing believers' sonship from Christ's natural sonship.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία μου, ἔτι μικρὸν μεθ' ὑμῶν εἰμι, καὶ πορεύομαι πρὸς τὸν πέμψαντά με","severity":"info","text":"An apparent allusion to Jesus' farewell discourse (cf. John 14–16), though not a direct quotation; it reinforces Christ's human temporality and divine mission.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπός τις ἔχων δύο υἱοὺς...","severity":"info","text":"The parable of the two sons and the vineyard is not canonical; it may be a free composition or from an apocryphal source, used to illustrate obedience to the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱοποιηθεὶς διὰ τοῦ ναοῦ τοῦ σώματος","severity":"info","text":"The phrase 'adopted through the temple of the body' reflects Athanasius' incarnational theology: Christ's human body serves as a temple through which believers are adopted as sons of God.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐρωτᾷ δὲ ὁ Κύριος· Τίς ἐποίησεν τὸ θέλημα τοῦ πατρὸς αὐτοῦ;","severity":"info","text":"This rhetorical question within the parable shifts the dialogue to a catechetical mode, reinforcing the moral that the obedient son (the younger) represents the faithful Christian.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parable of the two sons is not attested in the canonical Gospels; its source is uncertain, possibly an apocryphal tradition or a free composition by Athanasius. The reading taken treats it as a non-canonical illustrative parable.","The phrase 'πνεῦμα υἱοθεσίας' echoes Romans 8:15 but the wording differs slightly; it is taken as a loose citation or adaptation."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"τυγχάνει, ὁ δὲ ἀμπελὼν αἱ τρίβοι τῆς δικαιοσύνης, ἐν αἷς προσέταττε τὸν πρεσβύτερον υἱὸν ἐργάζεσθαι. Ὁ δὲ μικρῷ τῷ διαστήματι χαίρειν φράσας τῷ κελεύσματι κατεφρόνησε τοῦ προστάξαντος· οὗτος δὲ ὁ τῶν Ἰουδαίων λαὸς τυγχά νει, ὁ διὰ τὴν ἀπιστίαν ἀπόβλητος γεγονὼς τῆς υἱοθε σίας. Ὁ δὲ νεώτερος υἱὸς τοῦ πατρὸς, ὁ ἐξ ἐθνῶν λαὸς, ὁ παρὰ τὴν ἀρχὴν τῆς κλήσεως παρακούων τῇ ἀπιστίᾳ, τῇ εἰδωλολατρείᾳ κρατούμενος, ὕστερον δὲ μεταμεληθεὶς καὶ πιστεύσας, ὑπήκοος προστάγμα τος πατρικοῦ ἀνεδείχθη. Ἐκ δὲ τῆς ὑπακοῆς φίλος καὶ κληρονόμος, ὡς υἱὸς Πατρὸς, ἀνεφάνη, πάσης τιμῆς καὶ χάριτος ἠξιωμένος πρὸς τοῦ ἰδίου Πατρὸς ἄνευ τῆς ἡμέρας καὶ ὥρας ἐκείνης, λέγω δὴ τῆς συντελείας, ἢ μόνον σημεῖα λαβὼν, ἵνα μὴ ἀγνοῶν, ὅτι ἐγγύς ἐστι τὸ τέλος, πρὸς τὸ μὴ ἀπαρασκεύα στον ὄντα, αἰφνιδίως καταλάβῃ ἡ ἡμέρα. Ἄρ. εἶπεν· Ὁμολογῶ ὀρθῶς εἰρῆσθαι τοῦτο τὸ περὶ τῆς ἡμέρας· τὸ δὲ τῇ οὐσίᾳ ἡνῶσθαι τὸν Υἱὸν τῷ Πατρὶ οὐκ ὀρθῶς ἔχειν φημί. Ἀθ. εἶπεν· Ἐπειδὴ σπουδὴ πρόσεστί σοι οὐ μικρὰ, ψέγειν τὰ καλὰ καὶ καλῶς ὁμολογούμενα πρὸς τῶν εὐσεβῶν, ἀπόδος λόγον, τί ποτε ἄρα ἐστὶν ἡ οὐσία; Ἄρ. εἶπεν· Πᾶν εἴ τί ἐστιν ἐν ὑποστάσει, τοῦτο οὐσία τυγχάνει. Ἀθ. εἶπεν· Ὀρθῶς ἔφης. Ἐπεὶ δὲ ἡμεῖς ἐπὶ τοῦ παρόντος περὶ Θεοῦ λόγον ἔχομεν, εἰπέ μοι ἡ τοῦ Θεοῦ οὐσία τί ἐστι, μήποτε νομισθῶμεν πρὸς τῶν ἰδιωτῶν, ὅτι τάχα περὶ χρημάτων λέγομεν. Ἄρ. εἶπεν· Ἡ τοῦ Θεοῦ οὐσία ἐστὶν, εἴ τί ἐστιν ὁ Θεὸς, τοῦτο οὐσία τυγχάνει. Ἀθ. εἶπε· Καλῶς ἔφης· λοιπὸν ἄκουε. Ἄρ. εἶπε· Λέγε ὃ βούλει. Ἀθ. εἶπεν·","english":"happens, and the vineyard is the paths of righteousness, in which he commanded the elder son to work. But the one, having bid farewell to the command after a short interval, despised the one who gave the order; this is the people of the Jews, who because of their unbelief became cast out of adoption. And the younger son of the father, the people from the nations, who at the beginning of the call disobeyed in unbelief, being held by idolatry, but later repented and believed, was shown to be obedient to the fatherly command. And from obedience he appeared as a friend and heir, as a son of the Father, deemed worthy of every honor and grace by his own Father, apart from that day and hour, I mean the consummation, having received only signs, so that he might not be ignorant that the end is near, and so that the day might not suddenly overtake him unprepared. Arius said: I confess that this about the day is rightly spoken; but that the Son is united in essence with the Father, I say is not correct. Athanasius said: Since you have no small eagerness to blame the good and the things rightly confessed by the pious, give an account of what exactly essence is. Arius said: Everything that exists in a hypostasis, this is essence. Athanasius said: You have spoken correctly. But since we are now speaking about God, tell me what the essence of God is, lest we be thought by the unlearned to be speaking perhaps about money. Arius said: The essence of God is, whatever God is, this is essence. Athanasius said: You have spoken well; now listen. Arius said: Say what you wish. Athanasius said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀμπελὼν αἱ τρίβοι τῆς δικαιοσύνης","severity":"info","text":"The allegory of the vineyard and the paths of righteousness draws on the parable of the two sons (cf. Luke 15:11–32) and on patristic exegesis of the vineyard as the Church or the Law.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"οὐσία (ousia) is the key theological term in this passage, rendered 'essence' or 'substance'. In the Arian controversy it denotes the divine being shared by Father and Son, which Arius denies can be united.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"ὑπόστασις (hypostasis) here means 'individual reality' or 'subsistent being'. Arius defines essence as that which exists in a hypostasis, a standard philosophical usage that Athanasius accepts for the argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρ. εἶπεν· Ὁμολογῶ ... Ἀθ. εἶπεν· Ἐπειδὴ ...","severity":"info","text":"The passage shifts from a long allegorical narrative (the two sons) to a dialectical exchange between Arius and Athanasius, marked by alternating speakers. This structure is typical of the disputatio genre.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῆς συντελείας","severity":"info","text":"συντελείας (synteleias) refers to the 'consummation' or end of the world. The mention of signs given to avoid being overtaken unprepared echoes eschatological warnings in early Christian literature, e.g., Matt 24:44–51.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περὶ χρημάτων λέγομεν","severity":"caution","text":"Athanasius’s remark about 'speaking about money' is a rhetorical aside to avoid confusion between ousia as 'substance' and ousia as 'property' or 'wealth'. The Greek pun is lost in translation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The allegorical identification of the 'elder son' with the Jewish people and the 'younger son' with the gentile nations is not explicit in the biblical parable and may reflect a later interpretive tradition.","The phrase 'ἄνευ τῆς ἡμέρας καὶ ὥρας ἐκείνης' could be read as 'apart from that day and hour' (i.e., not knowing the exact time of the end) or 'without that day and hour' (i.e., the end is not specified). The translation adopts the former."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Οἶσθα, ὅτι, σχηματιζόμενος καὶ συγκαταβαίνων τῇ ἡμετέρᾳ ἀσθενείᾳ διὰ τῶν θεοπνεύστων Γραφῶν ὁ Θεὸς, ἀνθρωπινώτερον ὁμιλεῖ πολλάκις πρὸς ἡμᾶς, πρὸς τὸ δύνασθαι νοεῖν τὴν ἀνθρωπίνην φύσιν ἐκ τῶν παραπλησίως εἰρημέ νων, ἐν οἷς ἡμεῖς ἐνεχόμεθα καὶ ἴσμεν, τὰ ἐπουράνια θεῖα μυστήρια. Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ. εἶπεν· Οὐκοῦν ὁ Θεὸς, λέγων πρὸς τὸν ἴδιον Υἱὸν διὰ τοῦ προφήτου· «Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε,» σημαίνει τὴν ἐκ τῆς πατρικῆς οὐσίας γέννησιν τοῦ Υἱοῦ. Ἄρ. εἶπε· Γαστέρα οὖν ἔχει ὁ Θεός; Ἀθ. εἶπε· Προλαβὼν εἶπον πρὸς σὲ, ὅτι διὰ τὴν ἡμετέραν ἀσθένειαν πολλάκις καὶ ἀνθρωπόσχημον τὸ Θεῖον αἱ θεῖαι Γραφαὶ καταγγέλλουσιν· οὐχ ὅτι ὁ Θεὸς τοιοῦτός ἐστιν, ἀλλ' ἵνα ἡμεῖς ἐκ τῶν σωματικῶν παραδειγμάτων τὰ θεῖα εὐσεβῶς νοῶμεν. Δι' οὐδὲν οὖν ἕτερον γαστέρα ὀνομάζει, ἢ ἵνα παραστήσῃ αὐτὸν τὸν Υἱὸν ἐκ τῆς τοῦ Πατρὸς οὐσίας γεγεννῆσθαι. Ἐπεὶ εἰ μὴ τοῦτό ἐστι, λέγε σὺ, πῶς ὀφείλει νοηθῆναι τὸ ῥητόν. Ἄρ. εἶπεν· Ἡ Γραφὴ λέγει ἐκ προσώπου τοῦ Πατρός· «Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν.» Ἆρα οὖν, Λόγον ἐξηρεύξατό φησι τὸν Υἱόν; Ἀθ. εἶπεν· Ἡ Γραφὴ καλῶς ἔφη σὺν τοῖς ἄλλοις ἅπασι καὶ τοῦτο· σὺ δὲ, λαβὼν τὸ ῥητὸν, διέστρεψας κακῶς. Ἄρ. εἶπε· Φράσον ἡμῖν σὺ τὴν ἀλήθειαν τοῦ ῥητοῦ· ἐπειδὴ ἐγὼ αὐτὸ διέστρεψα κατὰ σέ. Ἀθ. εἶπεν· Ὁ Θεὸς πνεῦμά ἐστιν ἀπαθὲς, ναὶ ἢ οὔ; Ἄρ. εἶπε· Ναὶ, οὕτως ἔχει. Ἀθ. εἶπεν· Ὅταν οὖν φάσκῃ ἡ Γραφὴ ἐκ γαστρὸς γεγεννῆσθαι τὸν Υἱὸν, τὴν ἐκ τῆς θεϊκῆς ὑποστάσεως γνησιότητα τοῦ Υἱοῦ σημαίνει.","english":"You know that, by way of accommodation and condescension to our weakness through the divinely inspired Scriptures, God often speaks to us in a more human manner, so that human nature may be able to understand the heavenly divine mysteries from things said in a similar way, in which we are involved and which we know. Arius said: It is so. Athanasius said: Therefore God, saying to his own Son through the prophet, \"From the womb before the morning star I begot you,\" signifies the generation of the Son from the paternal essence. Arius said: Does God then have a womb? Athanasius said: I said to you beforehand that, on account of our weakness, the divine Scriptures often proclaim the Divine in human form; not that God is such, but so that we may piously understand divine things from bodily examples. For no other reason does it name a womb, except to represent that the Son himself was begotten from the essence of the Father. Since if this is not the case, you tell how the saying ought to be understood. Arius said: Scripture says from the person of the Father, \"My heart belched forth a good Word.\" Therefore, does it say that the Son is a Word that was belched forth? Athanasius said: Scripture spoke well, along with all the other things, and this too; but you, taking the saying, have twisted it badly. Arius said: Explain to us the truth of the saying, since according to you I have twisted it. Athanasius said: God is an impassible spirit, yes or no? Arius said: Yes, it is so. Athanasius said: When, then, Scripture asserts that the Son was begotten from a womb, it signifies the genuineness of the Son from the divine hypostasis.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σχηματιζόμενος καὶ συγκαταβαίνων τῇ ἡμετέρᾳ ἀσθενείᾳ","severity":"info","text":"Athanasius introduces the principle of divine accommodation: God condescends to human weakness by using anthropomorphic language in Scripture.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε","severity":"info","text":"This is a citation of an Old Testament verse (likely from a prophetic book) used by Athanasius to argue for the Son's generation from the Father's essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν","severity":"info","text":"Arius cites a verse (possibly Psalm 45:2 LXX) to support his view that the Son is a 'word' emitted by the Father, implying subordination.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασις","severity":"info","text":"Here 'hypostasis' refers to the divine substance or reality; Athanasius uses it to affirm the Son's genuine derivation from the Father's own being.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Arian controversy","severity":"info","text":"The exchange reflects the core Arian dispute: whether the Son is of the same essence (homoousios) as the Father or a created being. Athanasius defends the former.","cites":[],"named_sources":["Khazarzar 2023"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γαστήρ","severity":"caution","text":"Arius' literal reading of 'womb' is a rhetorical trap; Athanasius insists it is anthropomorphic, but the Greek term itself does not resolve the theological meaning.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Old Testament source of the two scriptural citations is not identified in the passage; the first may be from Hosea or another prophet, the second from the Psalms, but the text does not specify."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Ἵνα οὖν μὴ τὸ τῶν ἀνθρώπων γένος, ἀσθενὲς ὑπάρχον, ἀνθρωπίνην τὴν γέννησιν τοῦ Χριστοῦ ὑπολάβοιεν, εἶπε τὸ, «Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν.» Εἰ δὲ πάλιν ἐπιχειρεῖν τολμήσει τις προφορικὸν Λόγον φάσκειν τὸν Υἱὸν, μνημονεύσει τὸ, «Ἐκ γαστρὸς,» καὶ παύσεται τῆς πονηρᾶς ἐννοίας. Περιέγραψε γὰρ πάντα νοῦν ἀνθρώπινον ἡ Γραφὴ, πρὸς τὸ μὴ ἔχειν αἱρετικὴν μανίαν κατὰ τῆς ἀϊδίου καὶ ἀκαταλήπτου γεννήσεως τοῦ Υἱοῦ τοῦ Θεοῦ. Εἰ γὰρ ἐκ γαστρὸς τυγχάνει, πῶς ἐκ καρδίας προῆλθεν; Εἰ δὲ ἀπὸ καρδίας ἐστὶ, πῶς ἐκ γαστρὸς τυγχάνει; Ἄρ. εἶπε· Τί οὖν ὀφείλο μεν λέγειν καὶ νοεῖν; Ἀθ. εἶπεν· Οὐδὲν ἕτερον ἢ τὸν Υἱὸν ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς γεννηθέντα ἐκ τῶν τοιούτων παραδειγμάτων μανθάνομεν. Ἄρ. εἶπεν· Εἰ ὁμοούσιος ἦν ὁ Υἱὸς τῷ Πατρὶ, πῶς οὐκ εἶπεν παρὼν τοῖς μαθηταῖς αὐτοῦ; Ἀθ. εἶπε· Ποῦ ἔστιν ὅπου οὐχ ὡμολόγησεν ἑαυτὸν ὁμοούσιον τῷ Πα τρὶ ὁ Υἱός; Ἄρ.\n\nεἶπεν· Εἰ δύνασαι τοῦτο δεῖξαι; Ἓν τῶν ἀμηχάνων. Ἀθ. εἶπεν· Οὐκ ἐξ ἀπόρων πορίσασθαι ἐπιχειροῦμεν, ἀλλ' ἐκ τῶν ἐναργῶν πραγμάτων τὴν ἀλήθειαν δεῖξαι θέλομεν. Μέμνησο, ὅτι ἔφης, ὅ ἐστι Θεὸς, τοῦτο οὐσία τυγχάνει, τουτέστιν ὁ Υἱός. Ναὶ ἢ οὔ; Ἄρ. εἶπε· Μηδαμῶς. Ἀθ. ἔφη· Πῶς οὖν ὁ Κύριος ἔφη· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν;» Εἰ μὴ ὁ αὐτός ἐστι τῇ θεότητι τῇ πατρικῇ ὁ Υἱὸς, πῶς φάσκει, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν;» Ἆρα ψευδὲς εἶπεν ἢ ἀληθές; Μὴ γένοιτο! Ἡ ἀλήθεια οὐκ ἂν ψεῦδός ποτε ἐγένετο. Ἀλλὰ καὶ τὸ, «Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα,» οὐδὲν ἕτερον παριστᾷ ἢ τὴν ἁγίαν θεότητα.","english":"Lest the human race, being weak, should suppose that the generation of Christ was human, He said, \"My heart has belched forth a good Word.\" But if anyone should again dare to attempt to claim that the Son is a word of utterance, he will recall \"from the womb\" and cease from his evil thought. For Scripture has circumscribed every human mind, so that there may be no heretical madness against the eternal and incomprehensible generation of the Son of God. For if He is from the womb, how did He come forth from the heart? And if He is from the heart, how is He from the womb? Arius said: What then ought we to say and think? Athanasius said: We learn nothing other than that the Son was born from the essence of God and Father from such examples. Arius said: If the Son was consubstantial with the Father, why did He not say so when present to His disciples? Athanasius said: Where is it that the Son did not confess Himself consubstantial with the Father? Arius said: If you can show this? It is one of the impossible things. Athanasius said: We do not attempt to provide from difficulties, but we wish to show the truth from evident matters. Remember that you said that what is God, this is essence, that is, the Son. Yes or no? Arius said: By no means. Athanasius said: How then did the Lord say, \"I and the Father are one?\" If the Son is not the same in divinity as the Father, how does He say, \"I and the Father are one?\" Did He speak falsely or truly? Far be it! Truth could never become falsehood. But also, \"He who has seen me has seen the Father\" presents nothing other than the holy divinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν","severity":"info","text":"This phrase, 'My heart has belched forth a good Word,' is a citation of Psalm 44(45):14 LXX, used here to illustrate a non-human generation of the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ γαστρὸς","severity":"info","text":"The phrase 'from the womb' alludes to scriptural language (e.g., Psalm 21:14 LXX) to counter a merely human or prophoric understanding of the Son's generation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν","severity":"info","text":"This citation of John 10:30 is used by Athanasius to argue for the consubstantiality of the Son with the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα","severity":"info","text":"This phrase echoes John 14:9, reinforcing the unity of divine nature between Father and Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφορικὸν Λόγον","severity":"info","text":"The term 'prophoric Logos' (uttered word) distinguishes the Son from a mere spoken word, a key point in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term 'homoousios' (consubstantial) is central to the Nicene Creed; Athanasius defends it against Arian denial.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'Ἀθ. εἶπε· Ποῦ ἔστιν ὅπου οὐχ ὡμολόγησεν ἑαυτὸν ὁμοούσιον τῷ Πα τρὶ ὁ Υἱός;' where 'Πα τρὶ' is a scribal break; the reading 'Πατρὶ' is assumed."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Εἰ γὰρ ἄλλος τυγχάνει τῇ οὐσίᾳ ὁ Υἱὸς παρὰ τὸν Πατέρα, πῶς δύναται θεωρεῖσθαι ὁ Πατὴρ ἐν τῷ Υἱῷ; Εἰ μὲν γὰρ οὐ δύναται ἄγαλμα ἀνδροείκελον κατεσκευασμένον ἐκ ξύλων γνω ρισθῆναι ἐν λιθίνῳ, ἐν τῷ οὐκ ἐκ τῆς οὐσίας αὐτοῦ ὄντι· εἰ δὲ ἀδύνατον λίθον ἐν ξύλῳ γνωρισθῆναι, καὶ ξύλον ἐν λίθῳ κατὰ τὸν τῆς οὐσίας λόγον, λείπεται λοιπὸν γνωρίζεσθαι τὸν παμβασιλέα Θεὸν ἐν τῷ ὁμοουσίῳ αὐτοῦ Υἱῷ. Τὰ γὰρ ὁμοειδῆ, ᾧ εἰσιν ὁμοούσια, ὁρώμενα, παριστάνουσι τὴν γνῶσιν καὶ τῶν μὴ ὁρωμένων. Ἄρ. εἶπε· Πῶς οὖν ὁ Κύριος λέγει· «Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωρ γός ἐστι;» Μὴ δύναται ἄμπελος καὶ γεωργὸς εἶναι ὁμοούσια; Ἀθ. εἶπε· Μὴ ἀκρωτηρίαζε τὴν Κυριακὴν φωνήν· ἀλλ', ὡς κεῖται, ἀνάγνωθι. «Ἐγώ εἰμι,» φησὶν ὁ Κύριος, «ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα, ὁ Πατήρ μου ὁ γεωργός ἐστιν.» Εἰπέ μοι οὖν· εἰ ὁ Υἱὸς ὁμοούσιος τῷ Πατρὶ οὐκ ἔστιν ἐκ τοῦ παραδείγματος τῆς ἀμπέλου καὶ τοῦ γεωργοῦ, ἆρα τοῖς ἀνθρώποις ὁμοούσιον αὐτὸν φῄς; Ἄρ. εἶπε· Μὴ γένοιτο! Ἀθ. εἶπε· Πραέως ἄκουσον, καὶ πρὸς ταῦτα ἀπόδος μοι λόγον· Ἡ ἄμπελος καὶ τὰ κλήματα ὁμοούσια τυγχάνει, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Ἀραρότως ταῦτα οὕτως ἔχει. Ἀξιῶ συντόμως καὶ τῇ τού του κεφαλαίου σαφηνείᾳ ἐν τάχει πέρας ἐπιθεῖναι θέλησον, ὅπως κἀμὲ ποιήσῃς τοιοῦτον, οἷος καὶ σὺ τυγχάνεις. Ἀθ. εἶπεν· Ἐὰν μὴ πρότερον ὅνπερ ἐπερωτῶ ἀποδῷς μοι λόγον, οὐ μὴ λάβῃς τὸ αἴτημα. Ἄρ. εἶπεν· Ὃ θέλεις λέγε, καὶ εἴ τι ἐγχωρεῖ, κατὰ τὸ δυνατὸν ἀποκρίνομαι. Ἀθ. εἶπε· Δεξιὰ καὶ βραχίων περὶ Θεοῦ γέγραπται τίνος ἕνεκεν; Ἄρ. εἶπε·","english":"For if the Son is different in substance from the Father, how can the Father be seen in the Son? For if a statue made in the likeness of a man from wood cannot be recognized in stone, since it is not from its substance, and if it is impossible for stone to be recognized in wood, and wood in stone, according to the principle of substance, it remains that the all-king God is recognized in His consubstantial Son. For things of the same kind, which are consubstantial, when seen, present the knowledge even of those not seen. Arius said: How then does the Lord say, \"I am the true vine, and my Father is the farmer\"? Can vine and farmer be consubstantial? Athanasius said: Do not mutilate the Lord's saying; but read it as it stands. \"I am,\" says the Lord, \"the true vine, you are the branches, my Father is the farmer.\" Tell me then: if the Son is not consubstantial with the Father from the example of the vine and the farmer, do you then claim that he is consubstantial with men? Arius said: God forbid! Athanasius said: Listen gently, and give me an account of these things: Are the vine and the branches consubstantial, yes or no? Arius said: Surely these things are so. I ask that you wish to quickly put an end to this chapter with clarity, so that you may make me such as you are. Athanasius said: Unless you first give me an account of what I ask, you will not receive your request. Arius said: Say what you wish, and if it is possible, I will answer to the best of my ability. Athanasius said: For what reason is it written about the right hand and arm of God? Arius said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is the central theological claim of the Nicene Creed, asserting that the Son shares the same substance (οὐσία) as the Father, against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι","severity":"info","text":"Arius cites a dominical saying (cf. John 15:1, though the exact wording is not canonical) to argue that the Father as farmer and Son as vine cannot be consubstantial.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The analogy of vine and branches was a common exegetical tool in anti-Arian polemic; Athanasius redirects it to argue that the vine and its branches are consubstantial, thus supporting Nicene theology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogic exchange (marked by Ἀρ. εἶπε and Ἀθ. εἶπε) typical of the disputatio genre, where Athanasius refutes Arius by turning his scriptural example against him.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The vine-farmer analogy was later used by Cyril of Alexandria and other pro-Nicene writers to illustrate the consubstantiality of the Son with the Father, showing the lasting influence of this argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δεξιὰ καὶ βραχίων περὶ Θεοῦ γέγραπται","severity":"caution","text":"The Greek text breaks off mid-sentence with Athanasius's question about the right hand and arm of God; the Coptic original may have continued, but the extant Greek ends here, leaving the argument incomplete.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the vine-farmer saying is uncertain; it may be a paraphrase of John 15:1 or a lost variant.","The Greek text ends abruptly; the Coptic Vorlage might have contained a fuller conclusion to Athanasius's argument."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Τὰ τοιαῦτα πρὸς τὰς ἐπιβολὰς καὶ τὰς ἀκολου θίας νοοῦμεν. Ἐὰν λέγῃ κατὰ τὸ, «Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με,» γινώσκομεν τὸ δημιουργικὸν τοῦ Θεοῦ ἐνταῦθα. Ὁπότ' ἂν δὲ λέγῃ, «Ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη;» φανερὸν, ὅτι περὶ Υἱοῦ φάσκει. Πρὸς δὲ τούτοις καὶ τὸ, «Δε ξιὰ Κυρίου ἐποίησε δύναμιν,» ὁμολογουμένως περὶ Υἱοῦ σημαίνει, δι' οὗ τὰ πάντα γέγονεν. Ἀθ. εἶπε· Βραχίων, οὗ ἐστι βραχίων, ὁμοούσιος τυγχάνει, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Οὕτως ἔχει. Ἀθ. εἶπε· Καὶ ἡ δεξιὰ, οὗ ἐστι δεξιὰ, ὁμοούσιός ἐστι, ναὶ ἢ οὔ; Ἄρ. εἶπεν· Οὕτως ἔχει. Σὺ δὲ τί φῄς με ἀΐδιον συντίθεσθαι τὸ Θεῖον; Οὐκ ἐπηκροάσω ποτὲ Κλήμεντος τοῦ παρακολουθήσαντος Πέτρῳ τῷ ἀποστόλῳ, ὃς καθαιρεῖ τὴν τοιαύτην δόξαν; Ἀθ. εἶπε· Μέμνησο τῶν εἰρη μένων, ὦ ἄνθρωπε, καὶ μὴ πλανῶ. Ἐγὼ γὰρ ἁπλοῦν, ἀσύνθετον, ἀπερίγραφον τὸ Θεῖον σέβομαι, μεμαθηκὼς ἐκ τῶν ἱερῶν καὶ θείων Γραφῶν, καὶ τῶν καθεξῆς διαδεξαμένων τὴν ἐπισκοπήν. Οὐδενὸς οὖν ἑτέρου ἕνεκεν ἡ Γραφὴ βραχίονα καὶ δεξιὰν καλεῖ τὸν Υἱὸν, ἢ ἵνα εὐσεβῶς νοῶμεν ὁμοούσιον ὄντα τὸν Υἱὸν τῷ Πατρὶ, διὰ τὸ ἀνεγχώρητον ἐπ' ἀνθρώπου ἐκλαβεῖν τινα ἑτερούσιον τὸν βραχίονα, ἢ τὴν δεξιὰν καὶ τὸν δάκτυλον, ὡς ἕκαστον αὐτῶν διαφέρειν πέ φυκεν. Ἄρ. εἶπε· Σύμφημι ὁμοούσιον εἶναι τὸν Υἱὸν τῷ Πατρί· ἀπόδος μοι λοιπὸν λόγον περὶ τῆς ἀμ πέλου Ἀθ. εἶπε· Δύο γενεῶν ἀμπέλου εἴωθε μνη μονεύειν ἡ θεία Γραφὴ, μίαν μὲν χρηστὴν καὶ εὐ φραντικήν τε καὶ χαροποιοῦσαν καρδίαν ἀνθρώπου, τὸν Κύριον Ἰησοῦν Χριστόν· θατέραν δὲ τὸν διάβο λον, λύσσαν καὶ ἰὸν ἀποστάζοντα, κατὰ τὸ γεγραμ μένον·","english":"Such things we understand with respect to the attacks and the consequences. If he says according to, \"Your hands made me and fashioned me,\" we recognize the creative power of God here. But whenever he says, \"To whom was the arm of the Lord revealed?\" it is clear that he speaks concerning the Son. And in addition, \"The right hand of the Lord performed a mighty deed\" manifestly signifies the Son, through whom all things have come to be. Athanasius said: The arm, whose arm it is, is of the same substance, yes or no? Arius said: It is so. Athanasius said: And the right hand, whose right hand it is, is of the same substance, yes or no? Arius said: It is so. But what do you mean by saying that I compose the Divine as eternal? Have you never heard Clement, who followed the apostle Peter, who refutes such an opinion? Athanasius said: Remember what has been said, O man, and do not err. For I worship the Divine as simple, uncompounded, and indescribable, having learned from the holy and divine Scriptures and from those who successively received the episcopate. For no other reason does Scripture call the Son arm and right hand than that we may piously understand the Son to be of the same substance as the Father, because it is impossible for a man to conceive of the arm, or the right hand, or the finger as being of a different substance, since each of them naturally differs. Arius said: I agree that the Son is of the same substance as the Father; now give me an account concerning the vine. Athanasius said: The divine Scripture is accustomed to mention two vines: one good and joyful, gladdening the heart of man, the Lord Jesus Christ; the other the devil, dripping with rage and venom, according to what is written.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με","severity":"info","text":"A probable allusion to Psalm 119:73 (LXX 118:73): 'Let your hands be ready to help me.' The exact phrase is not verbatim in the LXX but echoes creation language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη","severity":"info","text":"Likely a reference to Isaiah 52:10 (LXX): 'The arm of the Lord, to whom was it revealed?' The passage is used to identify the Son as the arm of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεξιὰ Κυρίου ἐποίησε δύναμιν","severity":"info","text":"Possibly an allusion to Psalm 118:16 (LXX 117:16): 'The right hand of the Lord performed a mighty deed.' The phrase is not exact but thematically linked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλήμεντος τοῦ παρακολουθήσαντος Πέτρῳ","severity":"info","text":"Clement of Rome, traditionally a disciple of Peter, is invoked by Arius to support a non-homoousian view. Athanasius rejects this appeal, asserting his own patristic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The key Nicene term meaning 'of the same substance.' Athanasius uses the analogy of body parts (arm, right hand) to argue that the Son is consubstantial with the Father, as a limb is with the body.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from exegetical argument to a dramatic dialogue between Athanasius and Arius, with Athanasius pressing the logical implication of homoousios and Arius conceding before changing the subject to the vine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the phrases 'Your hands made me' and 'The right hand of the Lord performed a mighty deed' are not verbatim in the LXX; they may be paraphrases or conflations.","The identity of 'Clement' is ambiguous: likely Clement of Rome, but the text does not specify which work is referenced."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"«Ἡ γὰρ ἄμπελος αὐτῶν ἐκ Σοδόμων, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόῤῥας· ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας· ὁ οἶνος αὐτῶν θυμὸς ἀσπίδων ἀνίατος.» Καὶ ὁ λαὸς δὲ ἄμπελος ὠνομάσθη, καὶ δίκαιοι πολλαχοῦ\n\nἐκλήθησαν ἀμπελῶνες, ἁπλῶς μέντοι καὶ ἀπολελυμένως, χωρὶς τοῦ, «Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή.» Ἵνα μὴ οὖν καὶ ὁ Σωτὴρ ἐκ τῆς ἐπωνυμίας προσλογισθῇ ταῖς προειρημέναις ἀμ πέλοις, οὐ λέγω τῷ διαβόλῳ, ἀλλ' οἷον τῇ μετενε χθείσῃ ἐξ Αἰγύπτου καὶ φυτευθείσῃ, ἵνα ποιήσῃ καρπὸν σταφυλῆς, ἐποίησε δὲ ἀκάνθας, εἶπε μετὰ προσθήκης· «Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ,» ἧς ὁ καρπὸς ζωὴ, χαρὰ, εἰρήνη, ἀγάπη, δικαιοσύνη, πίστις εἰλικρινεστάτη, γνῶσις, εὐσέβεια, ἁγνεία, σεμνότης, φιλανθρωπία, πραότης, ἐγκράτεια, καὶ τὰ παραπλήσια τούτοις. Ἐπειδὴ καὶ τὰ κλήματα, τῆς αὐτῆς εὐγενείας τῆς ἀληθινῆς ἀμπέλου τυγχάνοντα, δεῖ ὅμοιον καρπὸν προβάλλεσθαι, ἧς εἰσιν ἀμπέλου κλήματα. Τοὺς ἀποστόλους οὖν ἔφη, ἅμα παρασκευάζων αὐτοὺς ἐμμένειν ἐν τῇ πίστει, καὶ μὴ ἀποσκιρτήσαντας ἐκ τῆς ἀληθείας, ὥσπερ Ἰούδας, ἀκάρπους ἀπομεῖναι. Οἵτινες γὰρ ἐξολισθήσουσιν ἐκ τῆς τοῦ Κυρίου ἀγάπης καὶ πίστεως, δίκην κλη μάτων ἀποτεμνόμενοι, ῥίπτονται ἔξω τῶν θείων. Νηφαλίους οὖν καὶ προθύμους προτρέπει γίνεσθαι τοὺς μαθητὰς διὰ τοῦ φῆσαι· «Ὁ Πατήρ μου γεωργός ἐστιν,» ὡσανεὶ ἔλεγεν· Εἰδέναι ὑμᾶς βούλομαι, ὅτι, εἴ τινα ὁ Πατὴρ ὁ ἐμὸς γεωργεῖ, ὁ τοιοῦτος τὸν ἐμὸν καρπὸν ἀποδίδωσι μὴ ἐῶντος καρπὸν ἀλλότριον ἐν τοῖς ἀληθινοῖς κλήμασι τῆς ἀμπέλου βλαστῆσαι.","english":"For their vine is from Sodom, and their branch from Gomorrah; their grape is a grape of gall, a cluster of bitterness; their wine is the incurable venom of asps.\" And the people were called a vine, and the righteous were often called vineyards, simply and without qualification, without the addition, \"I am the true vine.\" Lest therefore the Savior also be reckoned among the aforementioned vines by reason of the appellation—I do not mean the devil, but, for example, the vine transplanted from Egypt and planted to produce fruit of the grape, but which produced thorns—he spoke with the addition: \"I am the true vine,\" whose fruit is life, joy, peace, love, righteousness, most sincere faith, knowledge, piety, purity, modesty, philanthropy, meekness, temperance, and the like. Since also the branches, partaking of the same nobility of the true vine, must put forth similar fruit, of which vine they are branches. He therefore spoke of the apostles, at the same time preparing them to abide in the faith and not, having strayed from the truth, like Judas, to remain fruitless. For those who slip away from the Lord's love and faith are, like branches cut off, cast out of the divine. Sober and eager, then, he urges the disciples to become by saying, \"My Father is the farmer,\" as if he were saying: I wish you to know that whatever my Father cultivates, such a one yields my fruit, not allowing any alien fruit to sprout among the true branches of the vine.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γὰρ ἄμπελος αὐτῶν ἐκ Σοδόμων, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόῤῥας· ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας· ὁ οἶνος αὐτῶν θυμὸς ἀσπίδων ἀνίατος.","severity":"info","text":"This is a citation of a prophetic passage (likely from Hosea or a related tradition) condemning Israel's apostasy, using Sodom and Gomorrah as symbols of moral corruption. Athanasius applies it to heretical vines.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή","severity":"info","text":"This is a direct quotation of John 15:1, where Christ declares himself the true vine. Athanasius uses the addition 'true' to distinguish Christ from all other metaphorical vines, including heretical ones.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Πατήρ μου γεωργός ἐστιν","severity":"info","text":"This is a paraphrase of John 15:1 ('My Father is the farmer'), where Christ identifies God the Father as the cultivator. Athanasius interprets this to mean that the Father's cultivation ensures the production of Christ's own fruit.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούδας","severity":"info","text":"Judas Iscariot is cited as an example of a branch that strayed from the truth and became fruitless. This reflects Athanasius's concern with apostasy and the need for steadfast faith in the face of Arian temptation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative example (heretical vines from Sodom) to a positive one (Christ as the true vine), then to the apostles as branches, and finally to the Father as farmer. This contrast reinforces Athanasius's polemic against Arian interpretations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀληθινή","severity":"info","text":"The Greek term 'ἀληθινή' (true, genuine) is crucial: Athanasius stresses that Christ's vine is 'true' in contrast to merely metaphorical or heretical vines. This aligns with his anti-Arian insistence on Christ's unique divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the initial quotation about Sodom and Gomorrah is not identified by Athanasius; it may be a composite or paraphrase of prophetic texts.","The phrase 'the vine transplanted from Egypt' is ambiguous: it could refer to a specific heretical group or a general symbol of corruption."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Ἐμπεριπατῶν γὰρ ἐν τῷ ἀμπελῶνι, τουτέστιν ἐν τοῖς τῆς ψυχῆς ταμείοις, πάντα τὰ σαθρὰ καὶ μανιώδη περιαιρεῖ, πρὸς τὸ μὴ ὑλομανοῦσαν διαφθείρειν ὅνπερ ὁ γεωργὸς ποθεῖ προβαλέσθαι καρπόν. Ἀλλ' ἐπειδὴ ὁ τῆς αἰσθητῆς ἀμπέλου λόγος δύναται συμβαλέσθαι ἡμῖν εἰς τὸ ζητούμενον, ἀρκτέον ἐντεῦ θεν ἐκθέσθαι καὶ περὶ τούτου τὴν ἀφήγησιν. Ἐπειδήπερ καταλειφθεῖσα πρὸ τοῦ χειμῶνος ἡ ἄμπελος εὐθαλής τε καὶ εὐκλήματος ἕστηκε καρτερῶς πρὸς τὰς ἐφόδους τοῦ χειμῶνος· ὁ δὲ, τῇ ἀπη νεστάτῃ προσβολῇ τοῦ κρύους αὐτοῦ προσεληλυθὼς, ἀπομαραίνειν ἄρχεταί τινα τῶν φύλλων αὐτῆς, αὐτὰ δὲ, διὰ τὴν σαθρότητα ἀτονοῦντα, ἐκπίπτουσιν ἀπὸ τῶν ὑψωμάτων, ἀπὸ τῶν ἀνωτέρω ἐπὶ τὰ βαθύ τερα φερόμενα, εἶτα μένει ἡ ἄμπελος εὐκλήματος ἀντέχουσα τῇ φορᾷ τοῦ χειμῶνος. Εἰ δὲ τῇ παραμονῇ τῆς ἀκράτου ψυχρότητος κατέβλαψέ τινα τῶν κλημάτων, ὅμως τῇ ἐνστάσει ἡ ἄμπελος σὺν τοῖς περιλειφθεῖσιν αὐτῇ ὑγιεινοῖς κλήμασιν ἐπεραίωσε τὸν χειμῶνα, καὶ ἐκ τοῦ χειμερινοῦ καμάτου ἐξέφυγε. Φθάσασα δὲ ἐπὶ τὸ ἔαρ, ὅπερ ἐστὶ νέον ἔτος, δοκεῖ διαναπαύεσθαι· αἰφνιδίως δὲ ὁ γεωργὸς ἐπιστὰς αὐτῇ, ξίφος ἐπιφερόμενος, πρῶτον μὲν, ἀκριβῶς κατοπτρι σάμενος ἅπαντα τὰ κλήματα, ἄρχεται τὰ βλαβέντα ἐκ τοῦ χειμῶνος ἐκτέμνειν, ἔπειτα καὶ τὰ ὑγιαίνοντα ἀπὸ τρίτου ἢ τετάρτου ὀφθαλμοῦ περιαιρεῖν. Ἡ δὲ ἄμπελος, γυμνωθεῖσα καὶ πληγεῖσα τῷ ξίφει, ἕστηκε μετέωρος εἰς τὸν οὐρανὸν ἀποβλέπουσα, ἅμα δακρύουσα ἄχρι τῆς τρίτης ἡμέρας.","english":"For walking about in the vineyard, that is, in the chambers of the soul, he removes all that is rotten and frenzied, so that it may not, running wild, destroy the fruit which the farmer desires to put forth. But since the account of the sensible vine is able to contribute to our inquiry, we must begin from here to set forth the narrative concerning it as well. Since the vine, left before winter, stands flourishing and well-branched, steadfast against the assaults of winter; but he, having approached with the most violent onset of his cold, begins to wither some of its leaves, and these, being weak due to their rottenness, fall from the heights, carried from the higher to the lower parts, and then the vine remains well-branched, enduring the onslaught of winter. And if by the persistence of the undiluted cold it damaged some of the branches, nevertheless by its resistance the vine, together with the healthy branches remaining to it, passed through the winter and escaped from the winter's hardship. Having arrived at spring, which is the new year, it seems to rest; but suddenly the farmer, standing over it, bearing a sword, first, having carefully examined all the branches, begins to cut out those damaged by the winter, and then also to prune the healthy ones from the third or fourth eye. And the vine, stripped and struck by the sword, stands suspended, looking up to the sky, at the same time weeping until the third day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐμπεριπατῶν","severity":"info","text":"The participle 'walking about' likely refers to the farmer (Christ) inspecting the vineyard (the soul), a common allegorical motif in Athanasius.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σαθρὰ","severity":"info","text":"'Rotten' (σαθρὰ) is a key term for moral or spiritual decay, contrasting with the healthy branches that survive winter.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γεωργὸς","severity":"info","text":"The farmer (γεωργὸς) is an allegorical figure for Christ or the divine Logos, pruning the soul to produce good fruit, a common patristic image.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμπελῶνι","severity":"info","text":"The vineyard imagery echoes John 15:1 ('I am the true vine'), which Athanasius contrasts with merely human or heretical vines earlier in the passage.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδήπερ","severity":"info","text":"The passage shifts from allegorical interpretation to a detailed narrative (ἀφήγησιν) about the sensible vine, marking a structural transition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἄχρι τῆς τρίτης ἡμέρας","severity":"info","text":"The vine weeping 'until the third day' may allude to Christ's resurrection on the third day, a typological reading common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'farmer' is not explicitly named as Christ, but the context of the soul and pruning suggests an allegorical reading.","The phrase 'third day' could be literal (vine sap flow) or symbolic (resurrection), but the text does not resolve this."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Παρακλήσεως δὲ τυγχάνουσα ἐκ τῆς τοῦ Θεοῦ προνοίας, παυσαμένη τῶν δακρύων, αἰφνιδίως πολὺν ἀριθμὸν καὶ ὄχλον κλημάτων βλαστήσασα, ἡ αὐτὴ ἀναφαίνεται οἵα ἦν καὶ πρότερον, μᾶλλον δὲ καὶ ἐνδοξοτέρα. Ἐκ δὲ τῶν προαποδεδομένων ἔσται σοι σαφέ στερα καὶ τὰ ἑπόμενα περὶ τῆς ἀμπέλου τῆς ἀληθινῆς. Ὁ οὖν Κύριος τρόπον ἀμπέλου εὐκλημάτου καὶ συσκίου ἐπέχων, διὰ τὸ πλῆθος τῶν μαθητῶν καὶ τῶν πέριξ ὄχλων ἐπιπορευομένων πρὸς αὐτὸν βοηθείας ἕνεκεν· ὡς εἶναι πλήθη ἀνείκαστα, πιστεύοντα εἰς αὐτόν· καὶ τῷ μὲν πόθῳ τῷ εἰς αὐτὸν ἀχωρίστως ἔχειν αὐτοὺς, τρόπον κλημάτων συνόντων αὐτῷ, τι νῶν δὲ καὶ ὠφελείας χάριν πνευματικῆς μὴ βουλο μένων ἐκτὸς αὐτοῦ τυγχάνειν, ἀλλὰ συνεῖναι αὐτῷ, ἑτέρων δὲ βουλομένων ἰάσεως τυχεῖν, ἄλλων δὲ ἀκηκοότων, ὅτι Χριστὸς ἥκει, καὶ συνεληλυθότων κατὰ τὸ αὐτὸ, βουλομένων θεάσασθαι τὸ καινότερον θέαμα, Θεὸν ἐν σώματι ἀνθρώποις συναναστρεφόμενον. Καὶ ἁπλῶς ἦν ἅπαντα χαρᾶς γέμοντα τῆς παρ ουσίας τοῦ Κυρίου γενομένης· οὗ δ' ἂν ἐβάδιζεν, ὥσπερ εὐστεφὴς ἄμπελος διὰ τὰς μυριάδας τῶν συμπορευομένων αὐτῷ ὄχλων ἦν ὁρώμενος πόθῳ τῷ πρὸς αὐτὸν, ἁπάντων","english":"Receiving consolation from the providence of God, having ceased from tears, it suddenly sprouted a great number and multitude of branches, and the same vine appeared as it was before, rather even more glorious. From what has been previously set forth, what follows concerning the true vine will be clear to you. Therefore the Lord, holding the manner of a well-branched and shady vine, because of the multitude of disciples and the surrounding crowds coming to him for the sake of help—so that there were countless multitudes believing in him—and holding them inseparably by the desire for him, in the manner of branches being with him, and for the sake of spiritual honor and benefit, not wishing to be apart from him but to be with him, while others wished to obtain healing, and others having heard that Christ had come, and having gathered together for the same purpose, wishing to behold the newer spectacle, God in a body consorting with men. And simply, everything was full of joy at the presence of the Lord; wherever he walked, he was seen like a well-crowned vine because of the myriads of crowds accompanying him, all by desire for him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρακλήσεως","severity":"info","text":"The noun 'Παρακλήσεως' (consolation) echoes the Johannine Paraclete, but here it refers to divine providence comforting the vine, not to the Holy Spirit directly.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀληθινῆς","severity":"info","text":"The adjective 'ἀληθινῆς' (true) distinguishes the allegorical vine from the sensible vine of the previous passage, aligning with John 15:1's 'ἡ ἄμπελος ἡ ἀληθινή'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄμπελος","severity":"info","text":"The vine imagery draws on John 15:1-5, where Christ is the true vine. Athanasius extends this to depict Christ surrounded by disciples as branches.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸν ἐν σώματι","severity":"info","text":"The phrase 'Θεὸν ἐν σώματι' (God in a body) reflects Athanasius's anti-Arian emphasis on the incarnation of the Logos, countering Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ δὲ τῶν προαποδεδομένων","severity":"info","text":"This transitional phrase links the allegory of the sensible vine to the true vine, marking a shift from natural analogy to Christological interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καινότερον θέαμα","severity":"info","text":"The 'newer spectacle' of God in a body anticipates later Christological controversies, where Athanasius's emphasis on the incarnate Logos became foundational.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"συνηνωμένων αὐτῷ. Ἀρξαμένων δὲ χειμερινῶν πνευμάτων ἐκ τῶν ἀκρωτηρίων καταφυσᾷν πρὸς δοκιμὴν τῶν συμπορευομένων αὐτῷ ὄχλων, ἀθρόως φύλλων δίκην μαραινομένων, ἀπέπι πτον οὐκ ὀλίγοι, ἧς εἴχοντο ἀμπέλου ζωτικῆς, καὶ τῶν μὲν διὰ φόβον τῶν ἀρχιερέων, ἵνα μὴ ἀποσυνάγωγοι γένωνται, ἐξαρνουμένων τὴν ἑαυτῶν ζωὴν, ὥσπερ καὶ νῦν ὁρῶμεν γινόμενα τὰ αὐτὰ πράγματα· ἠγάπησαν γὰρ, ὡς οἱ τότε, καὶ νῦν τῆς ὑποκρίσεως ἄνθρωποι τὴν δόξαν τῶν διωκτῶν τῆς Ἐκκλησίας ὑπὲρ τὴν δόξαν τοῦ Θεοῦ εἵλοντο· ἑτέρων δὲ μὴ συν αισθομένων τῶν θείων καὶ πνευματικῶν ῥημάτων τοῦ Κυρίου εἰς τὰ ὀπίσω ἐπιστραφέντων, αἰτίαν τῷ εὐεργέτῃ καὶ ψόγον προσαψάντων, καὶ λεγόντων, «Τίς δύναται αὐτοῦ ἀκούειν;» Ὅπερ καὶ ἐπὶ τοῦ ἡμετέρου καιροῦ πράττουσιν οἱ μὴ βουλόμενοι συνοδεύειν τῇ ἀληθείᾳ, διὰ τὸ παρέπεσθαι θλίψεις καὶ πειρατήρια τῇ πίστει. Φασὶ γὰρ, Τίς δύναται φυλάξαι τὴν παράδοσιν τῶν ἐντολῶν τοῦ Κυρίου καὶ τῆς πίστεως; Ἔτι μὴν καὶ τὴν ἀπιστίαν τοῦ Ἰούδα ἡ σφοδρότης τοῦ χειμῶνος ἤλεγξεν, ὡς καὶ νῦν, φιλίᾳ κόσμου κρατηθέντες οἵ ποτε μαθηταὶ ὄντες καὶ φίλοι καὶ συνοδοιπόροι τοῦ Χριστοῦ, κατὰ τοῦ Ἰησοῦ συν όδους ἀθεμίτους συγκροτοῦσιν οἱ καὶ τὸ γαζοφυλάκιον πιστευθέντες. Οὐκ ἠγνόει αὐτῶν τὴν σαθρότητα, ἀλλ' ἵνα παρασκευάσῃ αὐτοὺς τὰ Δεσποτικὰ χρωμέ νους ἑτοιμοτάτους εἶναι ὑπὲρ τοῦ Δεσπότου ἀνδρίζεσθαι, ἢ κατὰ τοῦ βασιλέως αὐτῶν στρατεύεσθαι προφάσει φιλίας κοσμικῆς. Οἱ τοιοῦτοι, κλημάτων δίκην ἀγενεστάτων καὶ ἀκάρπων ἐπέχοντες, τεμνόμενοι δὲ πρὸς τοῦ γεωργοῦ, κατάβρωμα πυρὸς αἰωνίου γίνονται.","english":"united with him. When winter winds began to blow from the promontories to test the crowds accompanying him, like leaves suddenly withering, not a few fell away from the life-giving vine to which they clung, some denying their own life out of fear of the high priests, lest they be excommunicated, just as we now see the same things happening; for they loved, as did those then, the glory of the persecutors of the Church more than the glory of God, choosing the former. Others, not perceiving the divine and spiritual words of the Lord, turned back, attaching blame and reproach to the benefactor, saying, \"Who can listen to him?\" This also occurs in our own time among those unwilling to accompany the truth because afflictions and trials attend the faith. For they say, \"Who can keep the tradition of the Lord's commandments and of the faith?\" Moreover, the violence of the storm exposed the faithlessness of Judas, just as now, those once disciples and friends and fellow travelers of Christ, overcome by love of the world, form unlawful assemblies against Jesus, even those entrusted with the treasury. He was not ignorant of their weakness, but in order to prepare them, using the Lord's own resources, to be ready either to fight bravely for their Master or to march against their king under the pretext of worldly friendship. Such persons, like the most ignoble and fruitless branches, when cut by the vine-dresser, become fuel for eternal fire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνηνωμένων αὐτῷ","severity":"info","text":"The opening phrase continues the vine allegory from the previous passage, emphasizing unity with Christ as the life-giving vine.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμπέλου ζωτικῆς","severity":"info","text":"The 'life-giving vine' echoes John 15:1, where Christ is the true vine, a key Johannine image for unity and spiritual life.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποσυνάγωγοι","severity":"info","text":"Excommunication (ἀποσυνάγωγοι) reflects early church discipline, where fear of exclusion drove some to deny their faith during persecution.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰούδα","severity":"info","text":"The mention of Judas parallels contemporary apostates who, like Judas, betray Christ for worldly gain, a typological link common in Athanasius' polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νῦν ὁρῶμεν γινόμενα","severity":"info","text":"Athanasius repeatedly applies the allegory to his own time, accusing Arian sympathizers of choosing imperial favor over truth, a standard rhetorical move in anti-Arian works.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συν όδους ἀθεμίτους","severity":"caution","text":"The phrase 'unlawful assemblies' may refer to specific Arian councils or gatherings; the text is ambiguous whether this is a general accusation or a concrete historical reference.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those entrusted with the treasury' (τὸ γαζοφυλάκιον πιστευθέντες) is unclear—possibly a reference to Arian clergy or imperial officials.","The phrase 'using the Lord's own resources' (τὰ Δεσποτικὰ χρωμέ νους) is syntactically ambiguous; it may mean using Christ's teachings or material church funds."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Ὅμως τῶν χειμώνων ἐπὶ πολὺ προσπελασάντων τῇ ἀληθινῇ ἀμπέλῳ, λέγω δὴ τῷ Κυρίῳ Ἰη σοῦ, πὴ μὲν βουλομένων λιθάσαι αὐτὸν Γραμμα τέων τε καὶ Φαρισαίων· φοβηθέντες δὲ μὴ ἀναιρε θῶσι πρὸς τῶν ὄχλων τῶν τὸν Κύριον φιλούντων, ἐπαύσαντο· πὴ δὲ βουλομένων συλλαβέσθαι αὐτὸν, καὶ τοῦ Ἰησοῦ μὴ συγχωρήσαντος αὐτοὺς κρατῆσαι αὐτὸν, ἕως ἡ προωρισμένη ὑπ' αὐτοῦ τοῦ Κυρίου πρὸ τῶν αἰώνων ὥρα καὶ ἡμέρα παραγένηται, ἐν ᾗ ἔδει αὐτὸν παθεῖν. Ἐν ἄλλῳ δὲ καιρῷ θελόντων τινῶν κατακρημνίσαι αὐτὸν, καὶ αὐτοῦ ἐν εἰρήνῃ διὰ μέσου αὐτῶν διεξεληλυθότος, καὶ μυρία ἦν τὰ ἐπερχόμενα πειρατήρια, ἃ, προσβάλλοντα καὶ κωλυόμενα, εἰς τὸ μηδὲν ἐρχόμενα ἐχώρουν. Ἐκεῖ δὲ ἡ ἀρχὴ τοῦ νέου ἔτους, ᾧ καιρῷ ἔδει τὸ Πάσχα θύεσθαι κατὰ τὰ θεσπισθέντα παρὰ τοῦ Κυρίου, λύειν μὲν πάντα σύνδεσμον ἀδικίας, προστάγματος θείου φοιτήσαντος πρὸς αὐτοὺς, ἐλεημοσύναις δὲ ἐξιλασκομένους ἑαυ τοὺς προσοικειοῦν τῷ Θεῷ, μὴ ἐχθραίνειν δὲ πρὸς τὸν πλησίον, μήτε μὴν ζητεῖν κακὰ κατά τινος ἀν θρώπου διὰ τὸ κοινὸν τοῦ γένους, ἀλλ' εἰρήνῃ καθα ρωτάτους ὄντας κελεύει προσάγειν τὴν λατρείαν. Ὡς ἐν καιρῷ οὖν εἰρήνης καὶ ἑορτῆς ἥκει ὁ Ἰησοῦς εἰς Ἱεροσόλυμα σὺν τοῖς μαθηταῖς αὐτοῦ, οὐχ ὡς ἀγνοῶν τὰ μέλλοντα αὐτῷ συμβαίνειν, ἀλλὰ καί γε σφόδρα γινώσκων. Ἀμέλει γ' οὖν καὶ τοῖς μα θηταῖς προειρήκει τὰ ἑπόμενα·","english":"Nevertheless, when the storms approached the true vine for a long time—I mean the Lord Jesus—some of the scribes and Pharisees wished to stone him, but fearing they would be killed by the crowds who loved the Lord, they desisted. Others wished to seize him, but Jesus did not permit them to take hold of him until the hour and day predetermined by the Lord himself before the ages arrived, in which he was to suffer. At another time, when some wished to throw him down a precipice, he passed through their midst in peace, and there were countless trials that assailed him, but being hindered, they came to nothing. Then came the beginning of the new year, at which time the Passover was to be sacrificed according to the ordinances of the Lord, to dissolve every bond of injustice, as a divine command came to them, and to reconcile themselves to God through alms, not to bear enmity toward one’s neighbor, nor to seek evil against any man because of the common kinship of the race, but to be pure in peace and to offer worship. So, in a time of peace and festival, Jesus came to Jerusalem with his disciples, not as one ignorant of what would befall him, but knowing it very well. Indeed, he had already foretold to his disciples what would follow.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς ἀληθινῆς ἀμπέλου","severity":"info","text":"The phrase 'true vine' (ἀληθινῆς ἀμπέλου) is a Christological image drawn from John 15:1, where Jesus identifies himself as the true vine. Athanasius applies it here to emphasize Christ's life-giving role against Arian subordination.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προειρήκει","severity":"info","text":"The statement that Jesus 'foretold' (προειρήκει) to his disciples what would follow echoes Gospel accounts of Jesus predicting his passion, e.g., Matthew 16:21 and John 13:1-2. Athanasius uses this to counter Arian claims that Christ was ignorant of his fate.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πάσχα θύεσθαι","severity":"info","text":"The reference to sacrificing the Passover (Πάσχα θύεσθαι) reflects Jewish temple practice, but Athanasius reinterprets it as a type of Christ's sacrifice. This aligns with early Christian typology, where the Passover lamb prefigures Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν ἄλλῳ δὲ καιρῷ","severity":"info","text":"The phrase 'At another time' (Ἐν ἄλλῳ δὲ καιρῷ) marks a shift in the narrative sequence, listing multiple failed attempts on Jesus' life. This episodic structure emphasizes divine protection and the predetermined passion, a key polemical point against Arian views of Christ's vulnerability.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προωρισμένη","severity":"info","text":"The term 'predetermined' (προωρισμένη) underscores Athanasius' emphasis on divine foreknowledge and the fixed plan of salvation. This counters Arian arguments that Christ's suffering was contingent or accidental.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ κοινὸν τοῦ γένους","severity":"info","text":"The phrase 'common kinship of the race' (τὸ κοινὸν τοῦ γένους) reflects a universalist ethical ideal, possibly influenced by Stoic concepts of oikeiōsis. This passage was later cited in debates about Christian universalism and the scope of charity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., Ἰησοῦ with a space in 'Ἰη σοῦ') that do not affect meaning. The phrase 'πὴ μὲν ... πὴ δὲ' is a colloquial or scribal variant of 'πῇ μὲν ... πῇ δὲ' (some ... others). The reading 'προσπελασάντων' could be interpreted as 'approached' or 'assailed'; the translation 'approached' is followed here."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"«Ἰδοὺ ἀναβαί νομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται εἰς τὰς χεῖρας τῶν πρεσβυτέρων καὶ τῶν γραμματέων, καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσι, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ.» Ἵνα οὖν τὸ ἄδι κον τοῦ παρανόμου συναθροίσματος τῶν Ἰουδαίων διαφανῇ, εἰσελήλυθεν ἡ εἰρήνη εἰς Ἱεροσόλυμα. Οἱ δὲ τῆς εἰρήνης ἀλλότριοι ἑωρακότες διεταράχθησαν· ἐχθρὸν γὰρ πολεμίοις καὶ ἀνδροφόνοις εἰρήνη. Χαίρειν γὰρ μᾶλλον πεφύκασι τοῖς κακοῖς ἤπερ τοῖς ἀγα θοῖς ἔργοις καὶ τῇ καρποφορίᾳ τῆς εἰρήνης. Οἱ δὲ ἐπιτηρησάμενοι, ἄφνω ἐπιστάντες ξιφήρεις τῷ τόπῳ, ἔνθα ἦν σὺν τοῖς μαθηταῖς ὁ Ἰησοῦς, κατοπτρισάμενοι ἅπαντες, ἐν πρώτοις ἐπιβάλλουσι τὰς μια ρὰς χεῖρας αὐτῶν ἐπ' αὐτὸν, ἔτι τῶν μαθητῶν αὐτοῦ συνεστώτων αὐτῷ. Ὁ δέ φησιν εἰρηνικῶς τοῖς μιαιφόνοις· «Εἰ ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν.» Τῶν δὲ μαθητῶν ἑωρακότων τὰ δύσφορα πειρατήρια, μὴ παρούσης αὐτοῖς τῆς δυνάμεως τοῦ ἁγίου Πνεύματος, καταλιπόντες αὐτὸν τὸν","english":"Behold, we go up to Jerusalem, and the Son of Man will be delivered into the hands of the elders and the scribes, and they will hand him over to the Gentiles, and they will condemn him to death.” So that the injustice of the lawless assembly of the Jews might be made manifest, peace entered into Jerusalem. But those alien to peace, having seen, were disturbed; for peace is an enemy to enemies and murderers. For they are naturally more inclined to rejoice in evils than in good works and the fruitfulness of peace. And those who had been watching, suddenly standing sword in hand at the place where Jesus was with his disciples, having all looked at themselves, first lay their polluted hands upon him, while his disciples still stood with him. But he says peacefully to the murderers: “If you seek me, let these go.” And the disciples, having seen the grievous trials, with the power of the Holy Spirit not present to them, abandoned him the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται","severity":"info","text":"This passage echoes Jesus' prediction of his betrayal and condemnation in the synoptic Gospels, particularly Matthew 20:18 and Mark 10:33, where he foretells his delivery to the authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰρήνη","severity":"info","text":"Here 'peace' (εἰρήνη) is personified as entering Jerusalem, contrasting with the violent assembly. In Athanasius' polemic, it symbolizes Christ's passive resistance and the divine order disrupted by the Jewish authorities.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῶν πρεσβυτέρων καὶ τῶν γραμματέων","severity":"info","text":"The 'elders and scribes' refer to the Jewish Sanhedrin, the ruling council. Athanasius uses this to frame the trial of Jesus as a legal conspiracy, aligning with anti-Jewish polemic common in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡνα οὖν τὸ ἄδικον ... διαφανῇ","severity":"info","text":"This clause marks a narrative pivot: the purpose of Jesus' surrender is to expose the injustice of the Jewish assembly, shifting from prediction to theological justification of the passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατοπτρισάμενοι ἅπαντες","severity":"caution","text":"The phrase 'having all looked at themselves' (κατοπτρισάμενοι) is ambiguous; it may mean they gazed at each other or at a mirror. The English draft's 'having all looked at themselves' is literal but unclear; the sense likely is 'having surveyed each other'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῆς δυνάμεως τοῦ ἁγίου Πνεύματος","severity":"info","text":"The absence of the Holy Spirit's power from the disciples at this moment is a theological point: Athanasius implies that the Spirit's full empowerment comes only after the resurrection, consistent with his anti-Arian emphasis on the Spirit's divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατοπτρισάμενοι ἅπαντες' is ambiguous: it could mean 'having looked at themselves in a mirror' or 'having surveyed each other'. The reading taken is 'having surveyed each other' as a preparatory action before the attack.","The Greek text breaks off mid-sentence at 'καταλιπόντες αὐτὸν τὸν', leaving the disciples' abandonment incomplete; the English draft supplies 'abandoned him the' but the full sense is uncertain."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"διδάσκαλον καὶ Κύριον φυγῇ ἐχρήσαντο. Οἱ δὲ οἰκεῖοι τοῦ Σατανᾶ, συλ λαβόμενοι τὸν Ἰησοῦν, ἄγουσιν ἐπὶ τὸν Κρανίου τό πον, εἰς τὸ σταυρῶσαι αὐτὸν ἐκεῖ, ἅπαντα ἐκπληρώσαντες τὰ πρὶν ἐπ' αὐτῷ γεγραμμένα, καὶ ἀναρτήσαντες, κατέπηξαν αὐτὸν, ὡς ἐπὶ χάρακι ἄμπελον, ἐπὶ τοῦ σταυροῦ. Ὁ δὲ καταλειφθεὶς μόνος ἐπὶ τοῦ σταυροῦ, ὥσπερ δικλήματος ἢ τρικλήματος ἐκπετάσας κατὰ μὲν τοῦ πλαγίου τὰς χεῖρας, κατὰ δὲ τοῦ ὀρθοῦ κεφαλὴν σὺν θώρακι ἅμα ποσί. Περιαιρεθείσης δὲ τῆς κόμης ἁπάσης τῶν λοιπῶν κλη μάτων, πληγεὶς πρὸς τῶν ἥλων καὶ τῆς λόγχης, ἐδάκρυε τῷ ἁγίῳ αἵματι κρουνηδόν. Αἰφνιδίως δὲ ἀνέστη τριήμερος, μηδὲν μειωθεὶς, ὅπερ ἦν τὸ πρὶν, μᾶλλον δὲ ἐνδοξότερος ἐκφανεὶς, πίστει πληροφορήσας τὰς καρδίας τῶν μαθητῶν εἶναι αὐτὸν τὴν ζωήν. Πο λὺν δὲ ἀριθμὸν βλαστήσας, ὄχλον μαθητῶν μετὰ τὴν ἀνάστασιν, ἢ τὸ πρὶν, οὐκ ἔτι ἐν Ἰουδαίᾳ μόνον, ἀλλ' «ἐξέτεινε τὰ κλήματα αὐτῆς ἕως θαλάσσης· ἐκάλυψεν ὄρη ἡ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ.» Αὕτη ἡ πραγματεία τῆς ἀληθινῆς ἀμπέλου κατὰ τὸ δυνατὸν εὐσεβῶς νενόηται. Ἄρ. εἶπε· Σφόδρα ὀρθῶς ἔχειν φημί. Ἔτι δὲ ὑπολέλειπταί μοι περὶ τῆς ζητήσεως τοῦ ἁγίου Πνεύματος· περὶ γὰρ τοῦ Υἱοῦ συνομολογῶ κἀγὼ τὸ ἴσον αὐτὸν εἶναι τῷ Πατρὶ κατὰ πάντα, ἐκτὸς τοῦ παντοκράτορα αὐτὸν εἶναι. Ἀθ. εἶπεν· Οὐδὲν ὡμολόγησας τῶν τῇ εὐσεβείᾳ ἀνηκόντων. Ἄρ. εἶπε· Τίνος ἕνεκεν; Ἀθαν. εἶπεν· Ἴσος τυγχάνει τοῦ ἰδίου Πατρὸς ὁ Υἱὸς ἀραρότως, καὶ πάντων Κύριός ἐστιν, ὧν κυριεύει ὁ Πατὴρ αὐτοῦ. Ἄρ. εἶπεν·","english":"the teacher and Lord took to flight. But the servants of Satan, having seized Jesus, lead him to the place of the Skull, to crucify him there, having fulfilled all that had previously been written about him, and having hung him, they fixed him, like a vine on a stake, upon the cross. And he, left alone on the cross, as if on a two-branched or three-branched structure, having stretched out his hands along the crossbeam, and his head with chest and feet together along the upright. And when all the hair of the remaining branches had been removed, struck by the nails and the lance, he wept with holy blood in streams. But suddenly he rose on the third day, diminished in nothing from what he was before, but rather appearing more glorious, having filled the hearts of the disciples with the assurance that he is the life. And having put forth a great number, a multitude of disciples after the resurrection, no longer only in Judea, but \"it extended its branches as far as the sea; its shadow covered the mountains, and its tendrils the cedars of God.\" This is the understanding of the true vine, as far as possible piously conceived. Arius said: I declare that this is exceedingly correct. But something still remains for me concerning the inquiry into the Holy Spirit; for concerning the Son I too agree that he is equal to the Father in all respects, except that he is not almighty. Athanasius said: You have agreed to nothing that pertains to piety. Arius said: Why? Athanasius said: The Son is firmly equal to his own Father, and is Lord of all things over which his Father rules. Arius said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Κρανίου τόπον","severity":"info","text":"Κρανίου τόπον (place of the Skull) is the Greek rendering of Golgotha, the site of crucifixion. The term is used in the Gospels (e.g., Matthew 27:33) and carries typological resonance as the place of Adam's skull in later tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέτεινε τὰ κλήματα αὐτῆς ἕως θαλάσσης· ἐκάλυψεν ὄρη ἡ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ","severity":"info","text":"This is a quotation from Psalm 80:8-9 (LXX), applied allegorically to the Church as the true vine. The psalm imagery of vine and cedars is reappropriated to describe the post-resurrection spread of disciples.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναρτήσαντες, κατέπηξαν αὐτὸν, ὡς ἐπὶ χάρακι ἄμπελον","severity":"info","text":"The simile of fixing a vine on a stake (ἐπὶ χάρακι ἄμπελον) reflects ancient viticultural practice, where vines were trained on wooden supports. This agricultural image underscores the organic, life-giving paradox of the crucifixion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολὺν δὲ ἀριθμὸν βλαστήσας, ὄχλον μαθητῶν μετὰ τὴν ἀνάστασιν","severity":"info","text":"This passage transitions from the crucifixion narrative to the post-resurrection growth of the Church, marked by the shift from singular focus on Christ to the collective of disciples. The vine metaphor unifies the two sections.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄρ. εἶπε· Σφόδρα ὀρθῶς ἔχειν φημί","severity":"info","text":"Arius's concession that the Son is equal to the Father in all respects except omnipotence (παντοκράτορα) reflects a known Arian position: the Son is like the Father but not identical in power. Athanasius rejects this as insufficient, insisting on full equality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περιαιρεθείσης δὲ τῆς κόμης ἁπάσης τῶν λοιπῶν κλημάτων","severity":"caution","text":"The phrase 'all the hair of the remaining branches having been removed' is obscure. It may be a corrupt or metaphorical reference to the stripping of Christ's garments or the pruning of the vine. The text does not clarify the intended image.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περιαιρεθείσης δὲ τῆς κόμης ἁπάσης τῶν λοιπῶν κλημάτων' is ambiguous: it may refer to the removal of Christ's hair or to the pruning of vine branches. The reading taken treats it as a metaphorical description of stripping, but the exact referent is uncertain.","The vine metaphor shifts between Christ as the vine and the Church as its branches; the transition point is not explicitly marked."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Ἐγὼ περὶ παντοκρατορίας ἔφην, οὐ περὶ τοῦ κυριεύειν τὸν Υἱὸν ἁπάντων, ὧν κυριεύει ὁ Πατὴρ αὐτοῦ. Ἀθ. εἶπε· Παντοκράτωρ τί ἐστιν; Ἄρ. εἶπεν· Ἐκ τοῦ πάντων κρατεῖν. Ἀθαν. εἶπεν· Ὁ Υἱὸς οὖν κατὰ σὲ πάντων οὐ κρατεῖ; Ἄρ. εἶπε· Καλῶς ἔφης σὺν τοῖς λοιποῖς καὶ τοῦτο· πάντων γὰρ κρατεῖ καὶ παν τοκράτωρ ἐστὶν ὁ Υἱὸς, ὥσπερ καὶ ὁ Πατήρ. Ὁπότε μιᾶς οὔσης οὐσίας τοῦ Πατρὸς καὶ τοῦ Υἱοῦ τῆς θεότητος, καὶ μία παντοκρατορία τυγχάνει. Λοιπὸν περὶ τοῦ ἁγίου Πνεύματος ζητήσωμεν· ἐπειδὴ μάλιστα ὡρίσω σὺ ἐν ἀρχῇ ὁμοούσιον αὐτὸ εἶναι Πα τρὶ καὶ Υἱῷ, ἐγὼ δὲ ἀντιλέγω, ἔχων τὴν ἀπόδειξιν ἐκ τῶν ἁγίων Γραφῶν, ὅτι κτιστὸν τυγχάνει· καὶ διὰ συντόμου ἐρῶ τὴν περὶ τούτου παράστασιν, ἐν τῷ τὸν Ἰωάννην διισχυρίσασθαι φάσκοντα, πάντα διὰ τοῦ Υἱοῦ γεγενῆσθαι, μὴ συμπαραλαβόντα καὶ τὸ Πνεῦμα ἐν τούτῳ τῷ λόγῳ, ἔτι μὴν καὶ ἀποστελλόμενον πρὸς τοῦ Πατρὸς ἐκ τῶν οὐρανῶν πρὸς βοήθειαν τῶν ἀποστόλων· τὸ δὲ ἀπὸ τόπου εἰς ἕτερον τόπον μετιὸν μεταβατικῆς οὐσίας τυγχάνει. Ἐκ τούτου καταδήλου ὄντος κτιστῆς αὐτὸν φύσεως εἶναι, καὶ οὐκ ἀκτίστου, τῆς μακαρίας οὐσίας ἐκείνης Πατρὸς καὶ Υἱοῦ λεγο μένης, καὶ περιεχούσης τὰ ὅλα, καὶ πανταχοῦ παρούσης κατ' οὐσίαν· καθὼς προαποδέδοται ὑπὸ σοῦ ἐν τοῖς ἔμπροσθεν εἰρημένοις, κἀμοῦ συνευδοκήσαν τος οὐ σοὶ, ἀλλὰ τῇ ἀληθείᾳ· ἔτι δὲ καὶ τοῦ Θεοῦ λέγοντος διὰ τοῦ προφήτου· «Ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα,» οἷς ἐγὼ νομίζω μὴ δύνασθαί σε ἀντειπεῖν. Ἀθ. εἶπε· Γέγραπται·","english":"I spoke about omnipotence, not about the Son's lordship over all things over which His Father rules. Athanasius said: What is \"Pantocrator\"? Arius said: From ruling over all. Athanasius said: Then according to you, does the Son not rule over all? Arius said: You have spoken well, along with the rest, also this: for the Son rules over all and is Pantocrator, just as the Father is. Since the divinity of the Father and the Son is of one substance, there is also one omnipotence. Let us now inquire about the Holy Spirit, especially since you defined at the beginning that it is consubstantial with the Father and the Son, but I object, having proof from the Holy Scriptures that it is created; and I will briefly state the demonstration concerning this, in that John insists, saying that all things came to be through the Son, not including the Spirit in this statement, and moreover that it is sent by the Father from the heavens to aid the apostles; and that which moves from one place to another is of a transitive substance. From this it is evident that it is of a created nature, and not uncreated, that blessed substance of Father and Son being said to contain all things and to be present everywhere in essence, as has been previously expounded by you in what was said earlier, and I concurred not with you but with the truth; and further, God says through the prophet: \"I strengthen the thunder and create the wind,\" to which I think you cannot object. Athanasius said: It is written:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παντοκράτωρ","severity":"info","text":"The Greek term παντοκράτωρ, literally 'ruler of all', is a key Christological title. Here Arius concedes the Son is παντοκράτωρ like the Father, but the debate turns on whether this implies consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα","severity":"info","text":"Arius cites a scriptural proof for the created nature of the Spirit: 'I strengthen the thunder and create the wind.' The exact source is unclear; it may be a loose citation of Amos 4:13 LXX or a similar prophetic passage.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument that the Spirit is 'sent' from heaven to the apostles and thus moves from place to place reflects a standard Arian proof for the Spirit's created, subordinate nature. Athanasius elsewhere counters that such language describes the Spirit's mission, not its essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a transition from the Son to the Holy Spirit, the third major topic of the disputation. Arius frames his objection around John's prologue (πάντα διὰ τοῦ Υἱοῦ γεγενῆσθαι) and the Spirit's absence from that verse.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The phrase 'I concurred not with you but with the truth' echoes a standard Athanasian rhetorical move, later influential in anti-Arian polemic. It underscores the claim that orthodoxy aligns with objective truth, not personal allegiance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation 'I strengthen the thunder and create the wind' is not precisely identified; it may be a conflation or paraphrase. The Greek πνεῦμα can mean both 'wind' and 'Spirit', which Arius exploits.","The phrase 'ὁπότε μιᾶς οὔσης οὐσίας' is concessive in Arius's mouth, but the text does not clarify whether this is a genuine concession or a rhetorical ploy."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"«Γένεσθε ἅγιοι, ὅτι ἐγὼ ἅγιος ἁγιάζων ὑμᾶς.» Καὶ πάλιν ὁ Σωτὴρ πρὸς τὸν ἑαυτοῦ Πατέρα ὑπὲρ τοῦ ἁγιασθῆναι τοὺς μαθητὰς ἔφη οὕτω· «Πάτερ, ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου·» καὶ πάλιν περὶ ἑαυτοῦ ὁ Σωτήρ φησιν· «Ἐγώ εἰμι ἡ ἀλήθεια.» Κατὰ ταῦτα ἡ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ θεότης ἐστὶν ἡ ἁγία καὶ ἁγιοποιὸς, ἡ ἁγιάζουσα πάντα τὰ λογικὰ, τὰ καταξιού μενα ἐξ αὐτεξουσίου γνώμης τε καὶ σπουδῆς τὴν ἁγίαν δέξασθαι καὶ μακαρίαν οὐσίαν εἰς κοινωνίαν ἁγιασμοῦ. Εἰ οὖν οὐκ ἔστι τῆς τοῦ Πατρὸς καὶ τοῦ Υἱοῦ οὐσίας τὸ ἅγιον Πνεῦμα, τίνος ἕνεκεν συνηρίθμησεν αὐτὸ ὁ Υἱὸς τοῦ Θεοῦ ἐν τῷ συμβόλῳ τοῦ ἁγιασμοῦ; Φησὶ γὰρ ὁ Κύριος πρὸς τοὺς μαθητάς· «Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτί ζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος.» Εἰ οὖν πάντα τὰ ἔθνη τὰ πιστεύοντα καὶ ἁγιαζόμενα ἁγιάζονται τῇ τρισμακαριωτάτῃ ὀνομασίᾳ, δῆλόν ἐστιν ὅτι καὶ τὸ Πνεῦμα τῆς τοῦ\n\nΠατρὸς καὶ τοῦ Υἱοῦ θεότητος ὑπάρ χει, ἐκ τοῦ ἅγιον αὐτὸ εἶναι κατ' οὐσίαν, καὶ ἁγίους ποιεῖν πάντας τοὺς προσβάλλοντας αὐτοῦ τῇ κοινω νίᾳ, καθώς φησιν ὁ Ἀπόστολος πρὸς οὓς ἔφη· «Ἀλλ' ἀπελούσασθε, ἀλλ' ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύ ματι αὐτοῦ τῷ ἁγίῳ.» Εἰ δὲ οὐκ ἔστι τῆς τοῦ Θεοῦ καὶ Πατρὸς καὶ Υἱοῦ ὑποστάσεως, πάλιν φημὶ, πῶς συνηριθμήθη Πατρὶ καὶ Υἱῷ· ὡς μὴ δυναμένης τῆς τοῦ Πατρὸς καὶ Υἱοῦ θεότητος ἐπαρκέσαι πρὸς ἁγιασμὸν τοῖς πιστοῖς, προσέλαβε τὸν Παράκλητον, τὸ Πνεῦμα τῆς ἀληθείας εἰς συμπλήρωσιν ἁγιασμοῦ, τὸν οὐκ ἐκ τῆς οὐσίας αὐτοῦ ὄντα;","english":"Become holy, because I am holy, sanctifying you.\" And again the Savior said thus to His own Father on behalf of the disciples being sanctified: \"Father, sanctify them in your truth;\" and again the Savior says concerning Himself: \"I am the truth.\" According to these things, the divinity of the Father and of the Son is the holy and sanctifying one, which sanctifies all rational beings, those deemed worthy by free will and zeal to receive the holy and blessed essence into communion of sanctification. If, then, the Holy Spirit is not of the essence of the Father and the Son, for what reason did the Son of God number it in the symbol of sanctification? For the Lord says to the disciples: \"Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.\" If, then, all nations that believe and are sanctified are sanctified by the most blessed threefold name, it is clear that the Spirit also belongs to the divinity of the Father and the Son, from the fact that it is holy in essence, and makes holy all who approach its communion, as the Apostle says to those to whom he spoke: \"But you have washed yourselves, but you have been sanctified in the name of our Lord Jesus Christ, and in His Holy Spirit.\" But if it is not of the hypostasis of God and Father and Son, I ask again, how was it numbered with Father and Son, as if the divinity of the Father and Son were insufficient to provide sanctification to the faithful, and it took on the Paraclete, the Spirit of truth, to complete sanctification, which is not from its own essence?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου","severity":"info","text":"This quotation is not found in the canonical Gospels; it may be a paraphrase or from an apocryphal source, reflecting Athanasius's rhetorical adaptation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος","severity":"info","text":"This echoes the Trinitarian baptismal formula from Matthew 28:19, though the wording is adapted; the original has 'βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλ' ἀπελούσασθε, ἀλλ' ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι αὐτοῦ τῷ ἁγίῳ","severity":"info","text":"This is not a direct biblical quotation; it may be a conflation of Pauline baptismal language (e.g., 1 Cor 6:11, Rom 6:3) or a liturgical formula.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνηρίθμησεν","severity":"info","text":"The verb 'συνηρίθμησεν' (he numbered together) is key: Athanasius argues that the Spirit's inclusion in the baptismal formula implies consubstantiality with Father and Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισμακαριωτάτῃ ὀνομασίᾳ","severity":"info","text":"The phrase 'most blessed threefold name' reflects the liturgical invocation of the Trinity in baptism, a practice central to the Nicene position against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a rhetorical pattern: scriptural citation, theological premise, conditional question (εἰ...τίνος ἕνεκεν), and a concluding syllogism asserting the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two scriptural quotations is uncertain; they may be Athanasian paraphrases or from non-canonical traditions.","The phrase 'ἀπελούσασθε' (you have washed yourselves) is ambiguous: it could refer to baptismal washing or a ritual ablution, but the context suggests baptism."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Εἰ δὲ τοῦθ' οὕτω νομισθείη, πῶς φαμεν ἀπροσδεὲς τὸ Θεῖον; αὐτοτελὲς, μηδαμῶς χρῇζον παρ' ἑτέρου τινός τι τῶν ὁ προσδεόμενος τοῦ εὐεργετεῖν δυναμένου. Ἄρ. εἶπεν· Εἰ τῆς ἀϊδίου θεότητος ἦν τὸ Πνεῦμα ὁμοούσιον, πάντως οὖν πανταχοῦ κατ' οὐσίαν παρῆν, καὶ οὐκ ἀποστελλόμενον ἀπὸ τόπου εἰς ἕτερον τόπον ἐπορεύετο. Ἀθ. εἶπεν· Οἱ ἅγιοι ἄγγελοι τὸ Πνεῦμα ἔχουσι; ναὶ ἢ οὔ; Ἄρ. εἶπε· Καὶ πάνυ. Ἀθ. εἶπε· Διαπαντὸς συνὸν αὐτοῖς τυγχάνει, ἢ πρὸς καιρὸν συνῆν καὶ τὸ ἅγιον Πνεῦμα ταῖς ἁγίαις δυνάμεσιν; ἆρα πὴ μὲν λέξεις τοὺς ἀγγέλους ἁγίους, πὴ δὲ οὐχ ἁγίους; Τῇ μὲν γὰρ παρουσίᾳ τοῦ ἁγίου Πνεύματος ἅγιοι τυγχάνουσιν, ἐν τῇ ἀπουσίᾳ δὲ αὐτοδῆλόν ἐστι μὴ εἶναι ἁγίους αὐτοὺς, κατὰ τὸ εἰρημένον πρὸς τοῦ Θεοῦ· «Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου μετὰ τῶν ἀνθρώπων τῆς γενεᾶς ταύτης, διὰ τὸ εἶναι αὐτοὺς σάρκας.» Καὶ Παῦλος ὁ ἀπόστολός φησιν· «Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.» Εἰ οὖν ἡ τῶν κακῶν πρά ξεων αἰτία γίνεται μὴ συνεῖναι τὸ Πνεῦμα τοῖς ἁμαρτάνουσιν, ἐκ τοῦ μὴ εἶναι καὶ ἐνοικεῖν ἔν τισι τὸ ἅγιον Πνεῦμα, δείκνυται μὴ εἶναι Χριστοῦ. Ἄρα οὖν ἅγιοι ἄγγελοι ἁμαρτίας διάκονοι, εἰ μὴ διαπαντὸς ἔχουσι τὸ Πνεῦμα τὸ ἅγιον. Πῶς οὖν ἀδιαλείπτως προσέχουσι τῇ δόξῃ τοῦ Θεοῦ, εἰ μὴ ἅγιοι καὶ κοινωνοὶ Πνεύματος ἁγίου εἶεν διαπαντός; Ἄρ. εἶπε· Διαπαντὸς ἔχουσιν αἱ ἅγιαι δυνάμεις τὸ Πνεῦμα. Ἀθ. εἶπεν· Οἱ ἅγιοι Πατέρες οἱ ἀπ' αἰῶνος εὐαρεστήσαντες τῷ Θεῷ συνὸν ἔσχον τὸ ἅγιον Πνεῦμα, καὶ νῦν ἔχουσιν αὐτό; ναὶ ἢ οὔ; Ἄρ. εἶπε· Καὶ ἔσχον καὶ ἔχουσι πάντες οἱ ἅγιοι τὸ ἅγιον Πνεῦμα ἀχωρίστως. Ἀθ.","english":"If this were thought to be so, how do we say that the Divine is without need? Self-sufficient, in no way requiring from another anything of what the one in need receives from the one able to bestow benefit. Arius said: If the Spirit were consubstantial with the eternal Godhead, then it would certainly be present everywhere in essence, and would not be sent from one place to another, traveling. Athanasius said: Do the holy angels have the Spirit? Yes or no? Arius said: Very much so. Athanasius said: Is it constantly present with them, or was it present for a time, and the Holy Spirit with the holy powers? Then will you sometimes call the angels holy, sometimes not holy? For by the presence of the Holy Spirit they are holy, and in its absence it is self-evident that they are not holy, according to what was said by God: \"My Spirit will not remain with the men of this generation, because they are flesh.\" And the apostle Paul says: \"If anyone does not have the Spirit of Christ, he is not of Him.\" If, then, the cause of evil deeds is that the Spirit is not present with those who sin, from the fact that the Holy Spirit is not present and does not dwell in some, it is shown that they are not of Christ. Therefore, are the holy angels servants of sin, if they do not always have the Holy Spirit? How then do they unceasingly attend to the glory of God, if they are not holy and partakers of the Holy Spirit always? Arius said: The holy powers always have the Spirit. Athanasius said: Did the holy Fathers who from eternity were pleasing to God have the Holy Spirit present with them, and do they now have it? Yes or no? Arius said: All the saints both had and have the Holy Spirit inseparably. Athanasius","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is the central theological term of the Nicene Creed, asserting that the Spirit is of the same substance as the Father and Son. Its use here by Arius frames the debate over the Spirit's ontological status.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου μετὰ τῶν ἀνθρώπων τῆς γενεᾶς ταύτης, διὰ τὸ εἶναι αὐτοὺς σάρκας","severity":"info","text":"This quotation is not a direct biblical verse but likely a paraphrase or apocryphal saying attributed to God, reflecting a theme of the Spirit's withdrawal from sinful humanity. It echoes prophetic warnings (e.g., Hosea 9:12).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ","severity":"info","text":"This is a paraphrase of Paul's teaching on the Spirit of Christ (cf. Romans 8:9; 1 Corinthians 2:12). Athanasius uses it to argue that the absence of the Spirit indicates exclusion from Christ's body.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The dialogue format reflects the literary genre of the 'disputatio', a staged debate common in late antique polemical literature. Athanasius uses it to refute Arian claims about the Spirit's subordination.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a question-and-answer pattern: Athanasius poses a dilemma about the Spirit's constant presence in angels and saints, forcing Arius to concede that the Spirit is inseparable from them, which undermines his earlier argument about spatial movement.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence at 'Ἀθ.' (Athanasius), leaving the argument incomplete. The English draft supplies a continuation, but the original manuscript may be lacunose at this point.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'My Spirit will not remain...' is unclear; it may be a lost apocryphon or a free composition by Athanasius. The reading taken treats it as a scriptural paraphrase.","The text ends abruptly with 'Ἀθ.'; it is uncertain whether the original dialogue continued or if this is a scribal break."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"εἶπε· Τοῖς ἀποστόλοις συνῆν τὸ ἅγιον Πνεῦμα ἐν σαρκὶ οὖσι; ναὶ ἢ οὔ; Ἄρ. εἶπεν· Ἀθέμιτόν ἐστι φάναι μὴ συνεῖναι τὸ ἅγιον Πνεῦμα τοῖς ἀποστόλοις. Ἀθ. εἶπεν· Ἅμα πάντες ἐπορεύοντο κηρύττοντες τὴν βασιλείαν τῶν οὐρανῶν, ἢ διεσπάρησαν εἰς τὰ δώδεκα μέρη τοῦ κόσμου; Ἄρ. εἶπεν· Ἐχωρίσθησαν ἀπ' ἀλλήλων σαρκὶ, πρὸς τὸ μαθητεῦσαι πάντα τὰ ἔθνη εἰς τὴν ἐν Χριστῷ πίστιν. Ἀθ. εἶπεν· Εἰ οὖν ἀγγέλοις σύνεστι τὸ ἅγιον Πνεῦ μα, καὶ ταῖς ἁγίαις ψυχαῖς τῶν Πατέρων τῶν εὐαρε στησάντων τῷ Θεῷ συνὸν τυγχάνει τὸ ἅγιον Πνεῦμα, καὶ τῶν ἀποστόλων διαστάντων μακραῖς διαστάσεσιν ἀπ' ἀλλήλων, πρὸς τὸ κηρύξαι τὴν βασιλείαν τῶν οὐρανῶν, παρῆν αὐτοῖς τὸ ἅγιον Πνεῦμα· ἄρα τὰ σύμπαντα πληροῖ πανταχοῦ παρὸν κατ' οὐσίαν, ὥσπερ ὁ Θεὸς ὁ Πατὴρ, καὶ ὁ μονογενὴς Υἱὸς αὐ τοῦ. Ἄρ. εἶπε· Δεδόσθω κατ' οὐσίαν πανταχοῦ παρεῖναι τὸ ἅγιον Πνεῦμα· διὰ τί οὖν ὁ προφήτης ἐκ προσώπου τοῦ Θεοῦ ἔλεξεν· «Ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, στερεῶν βροντὴν καὶ κτίζων πνεῦμα,» εἰ μὴ ἦν κτιστὴ δύναμις; Ἀθ. εἶπεν· Ἀεὶ τὸ Πνεῦμα τὸ ἅγιον κτίζεται, ἢ ἅπαξ ἐκτίσθη κατὰ σέ; Ἄρ. εἶπε· Μὴ παρὰ τὸν ὀρθὸν νοῦν πεύσεις πρόσαγε. Πρὸ πάντων τῶν αἰώνων φημὶ ἐκτίσθαι τὸ Πνεῦμα. Ἀθ. εἶπεν· Ὁ προφήτης εἶπε, «κτίζων,» ὡς διαπαντὸς κτίζοντος τοῦ Θεοῦ ἡ τοῦ προφήτου δηλοῖ φωνή. Ἄρα οὖν οὐ περὶ τοῦ ἁγίου Πνεύματος φάσκει τὸ «κτίζων,» ἀλλὰ περὶ πνοῆς ἀνέμων πρὸς ἀνά κτησιν ἁπάσης τῆς κτίσεως. Ἔσται δέ σοι σαφεστάτη ἡ περὶ τούτου γνῶσις, ἐὰν, λαβὼν τὸν προ φήτην, ἐντύχῃς ἐκ τῶν ἑπομένων.","english":"He said: Was the Holy Spirit present with the apostles while they were in the flesh? Yes or no? Arius said: It is not lawful to say that the Holy Spirit was not present with the apostles. Athanasius said: Did they all go together preaching the kingdom of heaven, or were they scattered into the twelve parts of the world? Arius said: They were separated from each other in the flesh, in order to disciple all the nations into the faith in Christ. Athanasius said: If, then, the Holy Spirit is present with angels, and the Holy Spirit happens to be present with the holy souls of the Fathers who pleased God, and when the apostles were separated by great distances from each other, for the purpose of preaching the kingdom of heaven, the Holy Spirit was present with them, then the Holy Spirit fills all things, being present everywhere in essence, just as God the Father and his only-begotten Son. Arius said: Let it be granted that the Holy Spirit is present everywhere in essence. Why then did the prophet say from the person of God: \"I am the Lord your God, who makes the thunder roar and creates the wind,\" if it were not a created power? Athanasius said: Is the Holy Spirit always being created, or was it created once, according to you? Arius said: Do not put questions contrary to right reason. I say that the Spirit was created before all ages. Athanasius said: The prophet said \"creates,\" as if God is always creating, as the prophet's utterance indicates. Therefore, it is not about the Holy Spirit that he asserts \"creates,\" but about the breath of winds for the renewal of all creation. The knowledge of this will be very clear to you if, taking the prophet, you read from what follows.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a rapid question-and-answer format typical of the Disputatio, with Athanasius leading Arius through a series of logical steps to argue for the Holy Spirit's omnipresence in essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κτίζων πνεῦμα","severity":"info","text":"Arius cites a prophetic verse, likely from the Septuagint, where God says 'I am the Lord your God, who makes the thunder roar and creates the wind.' The Greek uses κτίζων πνεῦμα, ambiguous between 'wind' and 'Spirit.'","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κτίζων","severity":"info","text":"The verb κτίζων ('creates') is the crux: Arius takes it as referring to the Holy Spirit's creation, while Athanasius argues it denotes ongoing creation of wind, not the Spirit, exploiting the ambiguity of πνεῦμα.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument reflects the fourth-century Arian controversy: Arius held the Spirit was a creature, while Athanasius defended its consubstantiality with the Father and Son, as later defined at Constantinople (381).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage was cited in later Trinitarian debates to support the Spirit's omnipresence and uncreated status, though the Disputatio's authenticity as Athanasius' work is questioned by some scholars.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or scribal error: 'Πνεῦ μα' appears with a space, and the argument's logic depends on the precise wording of the prophetic citation, which is not fully identified in the manuscript.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic verse cited by Arius is not explicitly identified; it may be a loose paraphrase of LXX passages like Amos 4:13 or Job 37:3-4. The reading assumes it refers to wind, not the Holy Spirit, following Athanasius' interpretation."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Εἰ γὰρ, καθὼς ἔδωκας, πρὸ πάντων τῶν αἰώνων ἔκτισται τὸ Πνεῦμα, εἰρήκει ἂν, Ἐγὼ ὁ Θεὸς στερεῶν βροντὴν καὶ κτίσας Πνεῦμα. Νῦν δὲ οὐχ οὕτως ἔφη. Ἄρ. εἶπε· Παρατετηρημένως οὖν τοῦτο καλῶς ἔφης. Τὸ δέ· «Πάντα δι' αὐτοῦ ἐγένετο,» ἅπαντα\n\nπεριγράφει. ὡς καὶ τοῦ Πνεύματος σὺν πᾶσι ταγέντος. εἰ καὶ μεγίστη δύναμις ὑπέστη πρὸς δημιουργίαν. Ἀθ. εἶπεν· Ὁ τῶν ὅλων Δεσπότης, ὁ Πατὴρ τοῦ Κυρίου ὑμῶν Ἰησοῦ Χριστοῦ, ὑπὸ κτιστῆς οὖν φύσεως καταλαμβάνεται κατὰ σέ; Ἄρ. εἶπε· Μὴ γένοιτο τοῦτο φῆσαί ποτε! Καὶ γὰρ ἀκούομεν τὸ παρὰ τοῦ Σωτῆρος λεχθὲν, «Οὐδεὶς ἐπιγινώσκει τὸν Υἱὸν εἰ μὴ ὁ Πατήρ· οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ Υἱός.» Ἀθ. εἶ πεν· Ἔστιν ἄνθρωπος, ὅστις ἐκτὸς ἢ ἔνδον γινώσκεται πρὸς τοῦ ἰδίου πνεύματος; ναὶ ἢ οὔ; Ἄρ. εἶπεν· Ἀποστόλου φωνή ἐστιν ἡ φάσκουσα ἕτερον μὴ ἐπί στασθαι τὰ ἑτέρου, εἰ μὴ μόνον γινωσκόμενον ἕκαστον πρὸς τοῦ ἰδίου πνεύματος. Καὶ πῶς ἐγχωρεῖ λέξαι μὴ οὕτως ἔχειν; Ἀθ. εἶπε· Τοῦ Θεοῦ οὖν τὰ βάθη τίς γινώσκει, κτιστὴ φύσις, ἢ ἄκτιστος οὐσία; Ἢ τὴν ἄκτιστον οὐσίαν πρὸς τῆς κτίσεως καταλαμβάνεσθαι λέξεις; Εἰ δὲ πρὸς ἀκτίστου λέξεις, λείπεται λοιπὸν ὁμοού σιον ὁμολογεῖσθαι ὑπὸ σοῦ τὸ ἅγιον Πνεῦμα Πατρὶ καὶ Υἱῷ. Πάντα γὰρ τὰ τοῦ Θεοῦ καὶ τὰ βάθη ἐπί σταται τὸ Πνεῦμα τὸ ἅγιον, κατὰ τὸν μακάριον Παῦλον φάσκοντα· «Οὐδεὶς ἀνθρώπων οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου, τὸ ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνω εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ Θεοῦ.» Ἄρ. εἶπε·","english":"For if, as you have granted, the Spirit was created before all the ages, He would have said, \"I, God, make the thunder firm and created the Spirit.\" But now He did not speak thus. Arius said: So you have spoken this carefully and well. But the phrase, \"Everything came to be through him,\" encompasses all things, as the Spirit is also ranked with all, even if a very great power subsisted for creation. Athanasius said: Is the Lord of all, the Father of your Lord Jesus Christ, therefore comprehended by a created nature according to you? Arius said: May it never be that I should say this! For we hear what was said by the Savior, \"No one knows the Son except the Father; nor does anyone know the Father except the Son.\" Athanasius said: Is there a man who is known, either externally or internally, by his own spirit? Yes or no? Arius said: It is the voice of the Apostle that declares that one does not know the things of another, except that each is known only by his own spirit. And how can one say that it is not so? Athanasius said: Then who knows the depths of God—a created nature or an uncreated substance? Or will you say that the uncreated substance is comprehended by creation? But if you say by the uncreated, then it remains for you to confess the Holy Spirit as consubstantial with the Father and the Son. For the Holy Spirit knows all the things of God and the depths, according to the blessed Paul who says, \"No man knows the things of a man except the spirit of the man that is in him; so also no one knows the things of God except the Spirit of God. For the Spirit searches everything, even the depths of God.\" Arius said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸ πάντων τῶν αἰώνων ἔκτισται τὸ Πνεῦμα","severity":"info","text":"Athanasius argues that if the Spirit were created before all ages, Scripture would have said so explicitly; the absence of such phrasing refutes Arius's claim.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κτιστῆς φύσεως","severity":"info","text":"The phrase 'created nature' is central to the debate: Athanasius presses whether the Father can be comprehended by a created nature, which Arius denies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἐπιγινώσκει τὸν Υἱὸν εἰ μὴ ὁ Πατήρ· οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ Υἱός","severity":"info","text":"Arius cites a saying of the Savior (cf. Matthew 11:27) to argue mutual unknowability between Father and Son, limiting knowledge to divine persons alone.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα δι' αὐτοῦ ἐγένετο","severity":"info","text":"Arius references a phrase (cf. John 1:3) to argue that 'all things' includes the Spirit, implying the Spirit is among created beings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'consubstantial' (ὁμοούσιον) was a key Nicene formula (325 CE) asserting the Son's and Spirit's shared substance with the Father, opposed by Arians.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀθ. εἶπεν ... Ἄρ. εἶπε","severity":"info","text":"The passage follows a rapid question-and-answer format typical of the Disputatio, with Athanasius leading Arius into a logical trap that forces confession of consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is cut off mid-sentence ('Ἄρ. εἶπε·'), leaving Arius's final response incomplete; the English draft follows the same break."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Τὰ τοῦ Θεοῦ πάντα ἅπερ ἂν δόξῃ αὐτῷ, ταῦτα οἶδε τὸ Πνεῦμα, τουτέστι τὰς βουλὰς, ἅσπερ ἂν καταδήλους αὐτῷ ποιήσῃ ὁ Θεός. Ἀθ. εἶπεν· Οὐκοῦν οὐδὲν περισσὸν δίδως τῷ Πνεύματι παρὰ τὸ γένος τῶν ἀνθρώπων. Εἰ ποιήσει γὰρ πρᾶγμα ὁ Θεὸς, ἐὰν μὴ ἀποκαλύψῃ τοῖς δούλοις αὐτοῦ τοῖς προφήταις. Ἄρ. εἶπεν· Οὐ δοκεῖ σοι «τὰ τοῦ Θεοῦ πάντα» τὰς βουλὰς αὐτοῦ εἶναι; Ἀθ. εἶπε· «Τὰ τοῦ Θεοῦ» λέγονται «πάντα,» καὶ αἱ ἐνέργειαι, καὶ τὰ ποιήματα αὐτοῦ, τὰ ὁρατὰ καὶ τὰ μὴ ὁρώ μενα· λέγονται δὲ καὶ αἱ βουλαὶ αὐτοῦ, καὶ πολλά ἐστιν, ἅπερ ὀνομάζεται Θεοῦ. Εἰπέ μοι οὖν σὺ ἐπὶ τοῦ παρόντος· Τῷ πνεύματι τοῦ ἀνθρώπου ὁ ἄνθρωπος τὰ ἴδια ἀποκαλύπτει, ἢ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ πάντα ἐπίσταται ἀφ' ἑαυτοῦ τὰ πραττόμενα ὑπὸ τοῦ ἀνθρώπου, ὑπ' αὐτοῦ τοῦ πνεύματος δηλαδὴ κινουμένου τοῦ ἀνθρώπου πρὸς τὸ ἅπαντα δρᾷν, Ἄρ. εἶπεν· Ἀφ' ἑαυτοῦ ἐπίσταται τὸ πνεῦμα τοῦ ἀνθρώπου τὰ ἐν αὐτῷ. Ἀθ. εἶπε· Τῷ μὲν πνεύματι τοῦ ἀνθρώπου ἀποδέδωκας ἀφ' ἑαυτοῦ εἰδέναι πάντα, τῷ δὲ Πνεύματι τοῦ Θεοῦ οὐδὲ οὕτω παρεχώρησας ἔχειν τὴν γνῶσιν; Πρὸς δὲ τούτοις λέγε μοι, «βάθη Θεοῦ» τί νοεῖς; Ἄρ. εἶπε· Πρῶτον φιλαλήθως ὁμολογῆσαι δεῖ, ὅτι πάντα ἀφ' ἑαυτοῦ γινώσκει τὰ τοῦ Θεοῦ τὸ Πνεῦμα· ἔπειτα δὲ δεῖ φάναι «βάθη Θεοῦ» τὸ ἀπέραντον καὶ ἀκατάληπτον, ὅπερ ἐστὶ, καὶ ὥσπερ ἐστὶν ὁ Θεός· ταῦτα εἰδέναι φημί. Ἀθ. εἶπεν· Εἰ οὖν τὸ ἀπέραντον καὶ ἀκατάληπτον, καὶ ὅπερ ἐστὶ καὶ ὡς ἔστι ταῦτα φὴς, τὸν Θεὸν ὑπὸ κτιστῆς φύσεως καταλαμβάνεσθαι ἐρεῖς. Εἰ δὲ τοῦθ' οὕτως ἔχει, οὐκέτι ἀκατάληπτός ἐστι κατὰ σέ.","english":"All things of God, whatever He may think, the Spirit knows, that is, the counsels which God may make manifest to it. Athanasius said: Therefore you grant nothing to the Spirit beyond the race of men. For if God does a thing, unless He reveals it to His servants the prophets. Arius said: Does it not seem to you that \"all things of God\" are His counsels? Athanasius said: \"All things of God\" are spoken of, both the energies and His creations, the visible and the invisible; also His counsels are spoken of, and there are many things which are named \"of God.\" Tell me then now: Does a man reveal his own affairs to the spirit of man, or does the spirit of man know by itself all things done by the man, the man being moved by that same spirit to do everything? Arius said: The spirit of man knows by itself the things in him. Athanasius said: You have granted that the spirit of man knows everything by itself, but you have not conceded that the Spirit of God has knowledge even in this way? In addition, tell me, what do you understand by \"depths of God\"? Arius said: First, one must truthfully confess that the Spirit knows all things of God by itself; then one must say that \"depths of God\" are the infinite and incomprehensible, which is, and as it is, God; these, I say, it knows. Athanasius said: If then you say that the infinite and incomprehensible, and what it is and as it is, these things, you will say that God is comprehended by a created nature. But if this is so, He is no longer incomprehensible according to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὰ τοῦ Θεοῦ πάντα","severity":"info","text":"The phrase 'all things of God' is ambiguous, covering both God's counsels and his creations. Athanasius exploits this to argue that the Spirit's knowledge is not limited to divine intentions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ πνεύματι τοῦ ἀνθρώπου","severity":"info","text":"Athanasius draws an analogy between the human spirit's self-knowledge and the Holy Spirit's knowledge, pressing Arius to concede that the Spirit knows God's depths by itself.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βάθη Θεοῦ","severity":"info","text":"Arius defines 'depths of God' as the infinite and incomprehensible essence of God, which he claims the Spirit knows. Athanasius counters that this implies a created nature comprehends the divine.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical pattern: Athanasius poses a dilemma, Arius concedes a point, and Athanasius draws a theological consequence. This mirrors the broader polemic structure of the work.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The debate reflects fourth-century Arian controversies over the Spirit's subordination. Athanasius argues that if the Spirit knows God's depths by itself, it cannot be a mere creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text may contain lacunae or scribal errors; the phrase 'τὰ μὴ ὁρώμενα' is incomplete in the edition, and the argument's flow is occasionally abrupt.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ μὴ ὁρώμενα' is truncated in the Greek, possibly missing a verb or noun. The reading assumes it parallels 'τὰ ὁρατὰ' as 'the invisible things'.","The exact referent of 'τὰ τοῦ Θεοῦ πάντα' shifts between counsels and creations, which Athanasius exploits rhetorically."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Τὸ γὰρ πρὸς οἵας δήποτ' οὖν καταλαμβάνεσθαι κτιστῆς φύσεως τὸν Θεὸν, οὐ δύναται λέγεσθαι ἀκατάληπτος. Ἄρ. εἶπε· Δός μοι μαρτυρίαν ἐκ τῶν ἁγίων Γραφῶν, ὡς περὶ τοῦ Υἱοῦ, ὅτι ὁμοούσιον τυγχάνει τὸ Πνεῦμα τοῦ Θεοῦ. Ἀθ. εἶπε· Γέγραπται ἐν τῷ νόμῳ τοῦ Θεοῦ· «Οὐ λήψῃ τὸ ὄνομα Κυρίου τοῦ Θεοῦ σου ἐπὶ ματαίῳ· οὐ γὰρ μὴ καθαρίσῃ Κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ.» Καὶ περὶ τοῦ Πνεύματος εὑρίσκομεν γεγραμμένον πρὸς τοῦ Σωτῆρος. Φησὶ γὰρ πρὸς τοὺς τοῦ Βεελζεβοὺλ υἱοὺς, τοὺς ἐνυβρίζειν θέλοντας αὐτόν· «Πᾶσα βασιλεία ἐφ' ἑαυτὴν μερισθεῖσα ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ' ἑαυτὴν πίπτει. Καὶ εἰ ὁ Σα τανᾶς τὸν Σατανᾶν ἐκβάλλει, καὶ ἐφ' ἑαυτὸν ἀνέστη καὶ μεμέρισται, πῶς οὖν σταθήσεται αὐτοῦ ἡ βασι λεία; Ἢ πῶς δύναταί τις τὰ σκεύη τοῦ ἰσχυροῦ διαρ πάσαι, ἐὰν μὴ πρότερον, εἰσελθὼν ἐν τῇ οἰκίᾳ, δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει; Καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσι;» Καὶ μετ' ὀλίγα φησί· «Διὰ τοῦτο λέγω ὑμῖν, ὅτι πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις· ἡ δὲ τοῦ Πνεύματος βλασφημία","english":"For God to be comprehended by any created nature whatsoever cannot be said to be incomprehensible. Arius said: Give me testimony from the holy Scriptures, as concerning the Son, that the Spirit of God is consubstantial. Athanasius said: It is written in the law of God: \"You shall not take the name of the Lord your God in vain; for the Lord will not cleanse the one who takes his name in vain.\" And concerning the Spirit we find it written by the Savior. For he says to the sons of Beelzebul, who wish to insult him: \"Every kingdom divided against itself is laid waste, and every city or house divided against itself falls. And if Satan casts out Satan, and has risen up against himself and is divided, how then will his kingdom stand? Or how can anyone plunder the vessels of the strong man, unless he first enters the house, binds the strong man, and then plunders his house? And if I cast out demons by Beelzebul, by what do your sons cast them out?\" And after a little he says: \"Therefore I say to you, that every sin and blasphemy will be forgiven to men; but blasphemy of the Spirit","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is the central theological claim of the Nicene Creed, asserting that the Spirit is of the same substance as the Son and the Father. Arius challenges Athanasius to prove this from Scripture.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ λήψῃ τὸ ὄνομα Κυρίου τοῦ Θεοῦ σου ἐπὶ ματαίῳ","severity":"info","text":"Athanasius cites Exodus 20:7 (LXX) as a prooftext, but the connection to the Spirit's consubstantiality is indirect. The citation appears to be a rhetorical move rather than a direct scriptural argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶσα βασιλεία ἐφ' ἑαυτὴν μερισθεῖσα ἐρημοῦται","severity":"info","text":"This is a non-canonical saying attributed to Jesus, not found in the New Testament. It appears to be a variant of a logion about division and ruin, possibly from an apocryphal source or oral tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεελζεβούλ","severity":"info","text":"Beelzebul is a Philistine deity, used in the New Testament as a name for Satan (e.g., Matthew 12:24). The reference to 'sons of Beelzebul' is unusual and may reflect a polemical trope against opponents.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a theological definition (incomprehensibility of God) to a scriptural debate, with Arius demanding proof and Athanasius offering a series of quotations. The structure is typical of the dialogue form in this polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or corruption after 'ἡ δὲ τοῦ Πνεύματος βλασφημία' (blasphemy of the Spirit). The sentence is incomplete, and the intended conclusion is uncertain. The English draft follows the Greek but does not supply the missing text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical saying attributed to Jesus is unclear; it may be from an apocryphal gospel or a patristic invention.","The incomplete sentence at the end leaves the argument about blasphemy of the Spirit unresolved."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"οὐκ ἀφεθήσεται. Καὶ ὃς ἂν εἴπῃ λόγον εἰς τὸν Υἱὸν ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ νῦν αἰῶνι οὔτε ἐν τῷ μέλλοντι.» Ὁρᾷς, ὅτι καὶ ἐνταῦθα ἰσότιμον τοῦ Θεοῦ γνωρίζομεν τὸ Πνεῦμα καὶ ἐν τῷ μέλλοντι; Ὡς γὰρ ὁ εἰς τὸν Θεὸν Πατέρα βλασφημῶν οὐ καθαρισθή σεται τοῦ εἶναι αὐτὸν αἰωνίου κολάσεως ἔνοχον, οὕ τω καὶ ὁ εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημήσας ὑπεύθυνος γίνεται αἰωνίου ἁμαρτίας, μὴ συγχωρουμένου τοῦ πταίσματος. Εἰ γὰρ ἦν δοῦλον, οὐκ ἂν ὁ σφαλεὶς εἰς αὐτὸ αἰωνίῳ κολάσει ἐτιμωρεῖτο, ὥσπερ ὁ εἰς τὴν ἄκτιστον τοῦ Θεοῦ μεγαλειότητα βλασφημῶν. Ὅπερ δὲ ἐνταῦθα ὁ τοῦ Θεοῦ Υἱὸς φάσκει Πνεῦμα τοῦ Θεοῦ, περὶ αὐτοῦ τις διαλα βὼν τῶν μαθητῶν τοῦ Χριστοῦ, δάκτυλον Θεοῦ ἔφη. Ἀναλογίσασθαι θέλησον τὴν περὶ τοῦ Υἱοῦ συνοδοι πορήσασαν συνεξέτασιν, καὶ εὑρήσεις τὴν ἀΐδιον τοῦ ἁγίου Πνεύματος δύναμιν ὁμοούσιον τῷ Πατρὶ, ἐκ τοῦ δάκτυλον αὐτὸ εἰρῆσθαι. Ἀμέλει γοῦν τὴν ἀκαταμάχητον δύναμιν τοῦ ἁγίου Πνεύματος θεωρήσαν τες οἱ μάγοι ἐν Αἰγύπτῳ, ἐβόων λέγοντες· «Τοῦτο δάκτυλος Θεοῦ ἐστιν.» Οὐδὲν ἕτερον ἢ τὴν ὁμοούσιον τοῦ ἁγίου Πνεύματος δύναμιν ὡμολόγουν, ἣν ἔχει πρὸς τὸν Θεὸν Πατέρα διὰ τῆς τοῦ δακτύλου Θεοῦ φωνῆς, ἧς ἀντοφθαλμῆσαί τινα ἀδύνατον. Καὶ ἵνα μή τις σοφίσασθαι θέλων μὴ ὀρθῶς εἰρῆσθαι πρὸς τῶν μάγων, οἱ ἀπόστολοι, μᾶλλον δὲ ὁ ἐν αὐτοῖς Κύριος, ὡς ὀρθῶς εἰρημένων ὑπ' αὐτῶν, ἐβεβαίωσε τὰ λεχθέντα πρὸς αὐτῶν, διὰ τὸ καὶ αὐτὸν φάναι·","english":"He will not be forgiven. And whoever speaks a word against the Son of man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him either in the present age or in the future. You see that here also we recognize the Spirit as equal in honor to God, even in the future? For just as one who blasphemes against God the Father will not be cleansed but is liable to eternal punishment, so also one who blasphemes against the Holy Spirit becomes subject to eternal sin, the offense not being pardoned. For if it were a servant, one who erred against it would not be punished with eternal punishment, like one blaspheming against the uncreated majesty of God. And what here the Son of God calls the Spirit of God, one of Christ’s disciples, taking it up, called the finger of God. If you wish to consider the examination that accompanied the discussion concerning the Son, you will find the eternal power of the Holy Spirit consubstantial with the Father, from its being called the finger. Indeed, the magi in Egypt, beholding the invincible power of the Holy Spirit, cried out, saying: “This is the finger of God.” They acknowledged nothing other than the consubstantial power of the Holy Spirit, which it has toward God the Father, through the expression “finger of God,” which it is impossible for anyone to withstand. And lest anyone wishing to be clever claim that the magi did not speak correctly, the apostles, or rather the Lord in them, confirmed what was said by them as having been spoken correctly, because he himself also said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται","severity":"info","text":"Athanasius adapts a dominical saying (cf. Mark 3:28-29) to argue that blasphemy against the Holy Spirit incurs eternal punishment, equating the Spirit's status with the Father's.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δάκτυλον Θεοῦ","severity":"info","text":"The phrase 'finger of God' is used by Athanasius as a metaphor for the Holy Spirit's consubstantial power, drawing on a tradition (cf. Exodus 31:18) to assert the Spirit's divine, uncreated nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ μάγοι ἐν Αἰγύπτῳ","severity":"info","text":"The reference to Egyptian magi acknowledging the Holy Spirit as 'finger of God' likely alludes to a non-canonical tradition or local legend, used by Athanasius to reinforce the Spirit's consubstantiality against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἀπόστολοι, μᾶλλον δὲ ὁ ἐν αὐτοῖς Κύριος","severity":"info","text":"Athanasius claims apostolic (and dominical) confirmation of the magi's utterance, a rhetorical move to preempt criticism and anchor his argument in authoritative tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς, ὅτι καὶ ἐνταῦθα ἰσότιμον τοῦ Θεοῦ γνωρίζομεν τὸ Πνεῦμα","severity":"info","text":"This passage functions as a logical pivot: Athanasius moves from a scriptural citation to an analogy (blasphemy against Father vs. Spirit) and then to a patristic proof (the 'finger of God' tradition), building a cumulative case for the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'disciple of Christ' who called the Spirit 'finger of God' is not specified; Athanasius may be referencing an otherwise unknown tradition or a lost source.","The phrase 'the Lord in them' (ὁ ἐν αὐτοῖς Κύριος) is ambiguous: it could mean Christ speaking through the apostles or the apostolic authority as divinely guided."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"«Εἰ ἐγὼ ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιμόνια.» υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσι;» Καὶ μετ' ὀλίγα φησί· «Διὰ τοῦτο λέγω ὑμῖν, ὅτι πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις· ἡ δὲ τοῦ Πνεύματος βλασφημία οὐκ ἀφεθήσεται. Καὶ ὃς ἂν εἴπῃ λόγον εἰς τὸν Υἱὸν ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ νῦν αἰῶνι οὔτε ἐν τῷ μέλλοντι.» Ὁρᾷς, ὅτι καὶ ἐνταῦθα ἰσότιμον τοῦ Θεοῦ γνωρίζομεν τὸ Πνεῦμα καὶ ἐν τῷ μέλλοντι; Ὡς γὰρ ὁ εἰς τὸν Θεὸν Πατέρα βλασφημῶν οὐ καθαρισθήσεται τοῦ εἶναι αὐτὸν αἰωνίου κολάσεως ἔνοχον, οὕτω καὶ ὁ εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημήσας ὑπεύθυνος γίνεται αἰωνίου ἁμαρτίας, μὴ συγχωρουμένου τοῦ πταίσματος. Εἰ γὰρ ἦν δοῦλον, οὐκ ἂν ὁ σφαλεὶς εἰς αὐτὸ αἰωνίῳ κολάσει ἐτιμωρεῖτο, ὥσπερ ὁ εἰς τὴν ἄκτιστον τοῦ Θεοῦ μεγαλειότητα βλασφημῶν. Ὅπερ δὲ ἐνταῦθα ὁ τοῦ Θεοῦ Υἱὸς φάσκει Πνεῦμα τοῦ Θεοῦ, περὶ αὐτοῦ τις διαλαβὼν τῶν μαθητῶν τοῦ Χριστοῦ, δάκτυλον Θεοῦ ἔφη. Ἀναλογίσασθαι θέλησον τὴν περὶ τοῦ Υἱοῦ συνοδοιπορήσασαν συνεξέτασιν, καὶ εὑρήσεις τὴν ἀΐδιον τοῦ ἁγίου Πνεύματος δύναμιν ὁμοούσιον τῷ Πατρὶ, ἐκ τοῦ δάκτυλον αὐτὸ εἰρῆσθαι. Ἀμέλει γοῦν τὴν ἀκαταμάχητον δύναμιν τοῦ ἁγίου Πνεύματος θεωρήσαντες οἱ μάγοι ἐν Αἰγύπτῳ, ἐβόων λέγοντες· «Τοῦτο δάκτυλος Θεοῦ ἐστιν.» Οὐδὲν ἕτερον ἢ τὴν ὁμοούσιον τοῦ ἁγίου Πνεύματος δύναμιν ὡμολόγουν, ἣν ἔχει πρὸς τὸν Θεὸν Πατέρα διὰ τῆς τοῦ δακτύλου Θεοῦ φωνῆς, ἧς ἀντοφθαλμῆσαί τινα ἀδύνατον.","english":"If I with the finger of God cast out demons.\" Your sons, with what do they cast them out?\" And a little later he says: \"Therefore I tell you, that every sin and blasphemy will be forgiven to men; but blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him either in the present age or in the future.\" You see that here also we recognize the Spirit as equal in honor to God even in the future? For just as he who blasphemes against God the Father will not be cleansed from being liable to eternal punishment, so also he who blasphemes against the Holy Spirit becomes liable to eternal sin, the offense not being pardoned. For if it were a servant, he who erred against it would not be punished with eternal punishment, like him who blasphemes against the uncreated majesty of God. And what here the Son of God calls the Spirit of God, one of the disciples of Christ, treating of it, called the finger of God. If you wish to consider the examination that accompanied the discussion concerning the Son, you will find the eternal power of the Holy Spirit consubstantial with the Father, from its being called a finger. Indeed, the magicians in Egypt, beholding the invincible power of the Holy Spirit, cried out saying: \"This is the finger of God.\" They acknowledged nothing other than the consubstantial power of the Holy Spirit, which it has towards God the Father, through the expression \"finger of God,\" which it is impossible for anyone to withstand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐγὼ ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιμόνια","severity":"info","text":"This phrase is not a direct biblical quotation but echoes Jesus' exorcistic power language; the 'finger of God' motif appears in Exodus 8:19 (LXX) and Luke 11:20, though the exact wording is Athanasius' adaptation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται… ἡ δὲ τοῦ Πνεύματος βλασφημία οὐκ ἀφεθήσεται","severity":"info","text":"Athanasius paraphrases Mark 3:28-29 (or a variant tradition) on the unforgivable blasphemy against the Holy Spirit, adapting it to argue for the Spirit's co-equal status.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δάκτυλος Θεοῦ","severity":"info","text":"The phrase 'finger of God' is used here as a title for the Holy Spirit, drawing on Exodus 8:19 (LXX) and early Christian exorcistic practice; Athanasius interprets it as denoting consubstantial power.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is central to Athanasius' anti-Arian argument; here it is applied to the Holy Spirit's relationship with the Father, extending the Nicene Creed's language.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ μάγοι ἐν Αἰγύπτῳ","severity":"info","text":"The reference to Egyptian magicians likely alludes to the magicians of Pharaoh in Exodus 7-8, who acknowledged divine power; Athanasius uses this to support the Spirit's invincible, consubstantial nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναλογίσασθαι θέλησον","severity":"info","text":"This exhortation to 'consider the examination' signals a rhetorical shift, inviting the reader to compare the Son's consubstantiality with the Spirit's, reinforcing the argument from analogy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the 'finger of God' exorcism saying is unclear; it may be a lost apocryphal tradition or Athanasius' own formulation.","The identity of 'one of the disciples of Christ' who called the Spirit 'finger of God' is not specified; possibly a reference to an early Christian writer or a lost text."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Καὶ ἵνα μή τις σοφίσασθαι θέλων μὴ ὀρθῶς εἰρῆσθαι πρὸς τῶν μάγων, οἱ ἀπόστολοι, μᾶλλον δὲ ὁ ἐν αὐτοῖς Κύριος, ὡς ὀρθῶς εἰρημένων ὑπ' αὐτῶν, ἐβεβαίωσε τὰ λεχθέντα πρὸς αὐτῶν, διὰ τὸ καὶ αὐτὸν φάναι· «Εἰ ἐγὼ ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιμόνια.» Ἄρ. εἶπε· Θεὸς ποῦ γέγραπται τὸ Πνεῦμα; Ἀθ. εἶπε· Πανταχοῦ ἀπαγγέλλουσιν αἱ θεῖαι Γραφαὶ ὅτι Θεός ἐστι τὸ ἅγιον Πνεῦμα, καὶ οὐ κεχώρισται τῆς τοῦ Θεοῦ, καὶ Πατρὸς, καὶ τῆς τοῦ Μονογενοῦς αὐτοῦ δόξης. Λέγει γὰρ Πέτρος ἐν ταῖς Πράξεσι πρὸς Ἀνανίαν· «Οὐχὶ μένον σοι ἔμενε, καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχε; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο, ψεύσασθαί σε τὸ Πνεῦμα τὸ ἅγιον; Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ.» Ὁρᾷς πῶς ἐν τοῖς ἀνωτέροις ὅπερ ἔφη Πνεῦμα ἅγιον, ἐν τοῖς μεταγενεστέροις ἔφη Θεόν; Ἔτι μὴν καὶ τοῦ μακαρίου Παύλου λέγοντος ἐν τῇ πρὸς Θεσσαλονικεῖς δευτέρᾳ Ἐπιστολῇ οὕτως· «Ὁ δὲ Κύριος\n\nκατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ.» Τί θέλεις ἐν τῇ Ἐπιστολῇ νοῆσαι; Τίνα Κύριον ὀνομαζόμενον; τὸν τῶν ἁπάντων δεσπότην Θεὸν Πατέρα, ἢ τὸ Πνεῦμα τὸ ἅγιον; Τὸν μὲν γὰρ Χριστὸν ὑπηρίθμησεν. Εἰ μὲν γὰρ τὸν Πατέρα προτάξειας, Θεός ἐστι τὸ Πνεῦμα· εἰ δὲ τὸ Πνεῦμα προομολογήσειας, Κύριος τυγχάνει· εἰ δὲ Κύριός ἐστι, καὶ Θεὸς ὑπάρχει· γέγραπται γάρ· «Ἐγώ εἰμι Κύριος ὁ Θεός σου.» Ζήτησον δὲ, καὶ εὑρήσεις ἁπανταχοῦ γεγραμμένον, ὅτι καὶ τῆς αὐτῆς ἐνεργείας τυγχάνει τὸ Πνεῦμα τὸ ἅγιον, καὶ τῆς τοῦ Πατρὸς καὶ Υἱοῦ δόξης οὐκ ἀπέζευκται. Ἄρ. εἶπε·","english":"And lest someone, wishing to be clever, think that the words of the magicians were not correctly spoken, the apostles—or rather the Lord in them—confirmed what was said by them as correctly spoken, because he himself said: \"If I with the finger of God cast out demons.\" Arius said: Where is it written that the Spirit is God? Athanasius said: Everywhere the divine Scriptures proclaim that the Holy Spirit is God, and that it is not separated from the glory of God and Father and of his Only-begotten. For Peter says in the Acts to Ananias: \"Did not the property remain yours, and when sold was it not under your authority? Why did you set in your heart this thing, to lie to the Holy Spirit? You did not lie to men, but to God.\" Do you see how in the earlier part what he called the Holy Spirit, in the later part he called God? Moreover, the blessed Paul says in the Second Epistle to the Thessalonians thus: \"May the Lord direct your hearts into the love of God and into the patience of Christ.\" What do you wish to understand in the Epistle? Which Lord is named: the Lord of all, God the Father, or the Holy Spirit? For he enumerated Christ separately. For if you place the Father first, the Spirit is God; but if you acknowledge the Spirit first, it is Lord; and if it is Lord, it is also God; for it is written: \"I am the Lord your God.\" Seek, and you will find it written everywhere, that the Holy Spirit partakes of the same energy, and is not separated from the glory of the Father and the Son. Arius said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πράξεις","severity":"info","text":"Athanasius cites Acts 5:3-4, where Peter rebukes Ananias for lying to the Holy Spirit, equating the Spirit with God.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Θεσσαλονικεῖς δευτέρᾳ Ἐπιστολῇ","severity":"info","text":"Athanasius quotes 2 Thessalonians 3:2 (benediction) to argue that 'Lord' in the verse can refer to the Holy Spirit, not only to God the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι Κύριος ὁ Θεός σου","severity":"info","text":"Athanasius cites Exodus 20:2 (LXX) to support the equivalence of 'Lord' and 'God', reinforcing the Spirit's divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μάγων","severity":"info","text":"The 'magicians' refer to Simon Magus and his followers, whom Athanasius earlier accused of misusing Scripture; here he argues the apostles corrected them.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue: Arius questions scriptural basis for the Spirit's divinity; Athanasius responds with cumulative scriptural proofs, ending with an exhortation to 'seek'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πνεῦμα","severity":"info","text":"The Greek 'Πνεῦμα' (Spirit) is consistently capitalized in the edition, reflecting Athanasius's Trinitarian theology that the Holy Spirit is fully divine.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'Ἄρ. εἶπε' and 'Ἀθ. εἶπε' marking speakers, but the Coptic Vorlage may have had different speaker indicators; the English draft follows the Greek attribution.","The phrase 'τὸν μὲν γὰρ Χριστὸν ὑπηρίθμησεν' is ambiguous: it could mean 'he enumerated Christ separately' (i.e., distinguished from the Lord) or 'he subtracted Christ' (i.e., excluded him from the reference). The reading taken follows the English draft."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Διὰ τί οὖν ἡ Γραφὴ οὐδαμοῦ λέγει τιμᾶσθαι τὸ Πνεῦμα σὺν Πατρὶ καὶ Υἱῷ; Ἀθ. εἶπεν· Αἱ ἅγιαι Γραφαὶ πάντα σαφῆ διαλέγονται· εἰς ὃ δέ ἐσμεν τοῦ ἐπὶ παρόντος, αἱ ἅγιαι δυνάμεις πᾶσαι, αἱ ἐν τοῖς οὐρανοῖς, ἀπαύστως τιμῶσι τὸ ἅγιον Πνεῦμα, ὡς Ἡσαΐας λέγει, σὺν Πατρὶ καὶ Υἱῷ. Ἄρ. εἶπε· Σὺν Πατρὶ καὶ Υἱῷ οὐ γέγραπται οὐδαμοῦ τιμᾶσθαι τὸ ἅγιον Πνεῦμα. Ἀθ. εἶπε· Πεπλάνησαι. Ἡνίκα εἶδεν Ἡσαΐας τὴν δόξαν Κυρίου, καὶ τὰ στρατόπεδα τῶν ἁγίων δυνάμεων, τί ἔφη λέγειν βοώσας ἐν ταῖς θείαις ὑμνῳδίαις; Οὐχ, «Ἅγιος, ἅγιος, ἅγιος;» Διὰ τί οὔτε ἀνωτέρω τοῦ ἀριθμοῦ τούτου ἐπανιόντα ὑμνοῦσιν, οὔτε μὴ κατωτέρω ὑποβαίνοντα μειοῦσι τὸν αἶνον; Πάντως τῷ μὴ ἐκτὸς τῆς Τριάδος θέμις τοιούτῳ γέρᾳ τιμηθῆναί τινα, μήτε ἐλαττῶσαί τινα τὸν ὕμνον, διὰ τὴν ἁγίαν καὶ μακαρίαν θεότητα τῆς Τριάδος, ἐν μονάδι οὖσαν αὐτάρκη. Ἔτι δὲ καὶ Μωσῆς τίνος ἕνεκεν τὸν λαὸν ἐδίδαξε, τρὶς κάμψαντα ἐπὶ γῆς τὸν αὐχένα καὶ τὰ γόνατα, προσκυνῆσαι; Οὐ διὰ τὴν τῆς Τριάδος προσκύνησιν τῆς ἐν μιᾷ θεότητι; Ἀλλὰ καὶ ὁ θεοφόρος Ἡλίας, τρίτῳ φυσήματι ἐγείρει τὸν υἱὸν τῆς χήρας; οὐδὲν ἕτερον δεικνὺς, ἢ μὴ δύνασθαί τινα τῆς αἰωνίου ζωῆς ἀξιωθῆναι, εἰ μὴ ἄρα πρῶτον ἀναλήψεται τὴν ἰσότιμον καὶ ὁμοούσιον καὶ ζωοποιὸν Τριάδα διὰ τῆς σεβασμιωτάτης πίστεως ἐν ψυχῇ, ἥτις πυρὸς δίκην ἀναλίσκει τὰ νεκρὰ πάντα πταίσματα, τὰ νεκροῦντα τὴν ψυχὴν, καὶ ζωοποιεῖ τὴν κεκτημένην αὐτὴν ἀΐδιον ζωήν;","english":"Why then does Scripture nowhere say that the Spirit is honored together with the Father and the Son? Athanasius said: The holy Scriptures speak all things clearly; but as for the present matter, all the holy powers in the heavens ceaselessly honor the Holy Spirit, as Isaiah says, together with the Father and the Son. Arius said: It is nowhere written that the Holy Spirit is honored together with the Father and the Son. Athanasius said: You are mistaken. When Isaiah saw the glory of the Lord and the armies of the holy powers, what did he say they were proclaiming, crying out in their divine hymns? Was it not, \"Holy, holy, holy\"? Why do they neither ascend above this number in their hymns nor descend below it and diminish the praise? Surely because it is not permitted for anyone outside the Trinity to be honored with such a privilege, nor to diminish the hymn for anyone, on account of the holy and blessed divinity of the Trinity, which is self-sufficient in its unity. And further, why did Moses teach the people to bow the neck and knees three times to the ground in worship? Was it not for the worship of the Trinity in one divinity? And also the God-bearing Elijah, with a third breath, raises the son of the widow, showing nothing else than that no one can be deemed worthy of eternal life unless he first takes up the equal-honored, consubstantial, and life-giving Trinity through the most venerable faith in his soul, which like fire consumes all dead faults that kill the soul, and gives eternal life to the one who possesses it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας λέγει","severity":"info","text":"Athanasius invokes Isaiah's vision of the Trisagion ('Holy, holy, holy') as evidence that the Spirit is honored with Father and Son. The reference is to Isaiah 6:3.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρίτῳ φυσήματι ἐγείρει τὸν υἱὸν τῆς χήρας","severity":"info","text":"The story of Elijah reviving the widow's son with a third breath is not in the canonical Old Testament but appears in later Jewish and Christian hagiographic traditions, possibly from the Vitae Prophetarum.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is a key Nicene theological term, here applied to the Trinity, asserting the equal substance of Father, Son, and Holy Spirit against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a dialectical pattern: Arius objects that Scripture nowhere mentions the Spirit honored with Father and Son; Athanasius responds with three arguments: the Trisagion, Moses' threefold prostration, and Elijah's threefold breath.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρὶς κάμψαντα ἐπὶ γῆς τὸν αὐχένα καὶ τὰ γόνατα","severity":"info","text":"The threefold prostration taught by Moses is not directly attested in the Pentateuch; Athanasius may be drawing on a liturgical or interpretive tradition that sees the threefold bow as a type of Trinitarian worship.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγίαν καὶ μακαρίαν θεότητα τῆς Τριάδος","severity":"info","text":"Athanasius' argument that the Trinity is 'self-sufficient in its unity' (ἐν μονάδι οὖσαν αὐτάρκη) became a standard formulation in later Trinitarian theology, emphasizing the monarchy of the Father without subordinating the Son or Spirit.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Elijah story (τρίτῳ φυσήματι) is unclear; it may derive from a non-canonical tradition or a conflation of 1 Kings 17:21-22 with later legend.","The reference to Moses teaching a threefold prostration is not explicit in the biblical text; it may reflect a liturgical practice or an interpretive gloss by Athanasius."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Ἀλλὰ μὴν καὶ τὸν χριστοφόρον Παῦλον μὴ ἄλλως δεδυνῆσθαι ἕως τρίτου οὐρανοῦ ἀνεληλυθέναι, εἰ μὴ ἐκέκτητο ἐν στέρνοις αὐτοῦ τὴν τῆς Τριάδος ἀνέκλειπτον καὶ ὁμοούσιον πίστιν· ὁ Θεὸς βουλόμενος δεικνύναι διὰ τοῦ τοιούτου πράγματος, μηδένα εἰσελάσαι δύνασθαι εἰς τὴν τῶν οὐρανῶν βασιλείαν, τὸν ἐκ τῆς πίστεως τῆς ἐνοικησάσης ἐν Παύλῳ μὴ γεγονότα. Τί δὲ καὶ τὸ τῆς ἀφέσεως τῶν ἁμαρτιῶν παρεκτικὸν, καὶ ζωοποιὸν, καὶ ἁγιαστικὸν λουτρὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὴν βασιλείαν τῶν οὐρανῶν, οὐκ ἐν τῇ τρισμακαρίᾳ ὀνομασίᾳ δίδοται τοῖς πιστοῖς; Πρὸς δὲ τούτοις πᾶσιν Ἰωάννης φάσκει· «Καὶ οἱ τρεῖς τὸ ἕν εἰσιν.» Ἄρ. εἶπεν· Ἀληθῶς μακάριοι πάντες οἱ ἔχοντες ταύτην τὴν πίστιν, καὶ ἕως θανάτου ὁμολογοῦντες αὐτὴν, καὶ ἀξίως αὐτῆς πολιτευόμενοι· νῦν γὰρ\n\nἐγὼ ἀνέζησα ἀναστὰς ἐκ νεκρῶν. Νεκρὰ γὰρ ἡ πλάνη, καὶ νεκροῦσα τὸν κεκτημένον αὐτὴν, καὶ ῥυθμίζουσα τὴν ψυχὴν τοῦ συνοδοιποροῦντος αὐτῇ ἐν ἀσελγείαις φύρεσθαι, πρὸς τὸ παρ' ὀφθαλμοῖς ζωῆς αἰωνίου σύμβολα μὴ γνωρισθέντα πρὸς τοῦ ἀνθρώπου, καταλεῖψαί με τὸν θάνατον, καὶ τὴν αὐτοῦ θυγατέρα πλάνην, προσοικειῶσαι δὲ ἑαυτὸν τῇ ζωοποιῷ πίστει. Εἷς γὰρ ὢν ὁ ἄνθρωπος, μίαν ἔχειν ὀφείλει πίστιν τῆς αἰωνίου καὶ ὁμοουσίου Τριάδος. Ἐξ ἧς γὰρ ἐῤῥύσατό με ὁ Θεὸς ἀπιστίας, οὐ μία πίστις, ἀλλὰ τρεῖς ὁμολογοῦνται, ἑνὸς μὲν Πατρὸς αἰωνίου, ἑτέρου δὲ κτιστοῦ Υἱοῦ, καὶ Πνεύματος πεποιημένου. Ἐκ δὲ τούτων κατάδηλόν ἐστι μὴ εἶναι πίστιν ἐκεῖ ἐκ πολλῶν μηδὲ μίαν. Ἐγὼ οὖν εὐχαριστῶ τῇ ἁγίᾳ Τριάδι, προσκυνῶ","english":"Indeed, the Christ-bearing Paul would not have been able to ascend as far as the third heaven unless he had possessed in his breast the unceasing and consubstantial faith of the Trinity. God, wishing to show through this very matter that no one can enter the kingdom of the heavens who has not become such as the faith that dwelt in Paul. And what of the bath that provides remission of sins, and is life-giving and sanctifying, without which no one will see the kingdom of the heavens—is it not given to the faithful in the thrice-blessed name? In addition to all this, John declares: \"And the three are one.\" Arius said: Truly blessed are all who have this faith, and confess it unto death, and live worthily of it; for now\n\nI have come to life again, rising from the dead. For error is dead, and kills the one who possesses it, and molds the soul of its companion to be defiled in licentiousness, so that the symbols of eternal life before one's eyes are not recognized by the man, and I have left death and his daughter error behind, and have attached myself to the life-giving faith. For man, being one, ought to have one faith of the eternal and consubstantial Trinity. For from the faithlessness from which God rescued me, not one faith but three are confessed: that of one eternal Father, another of a created Son, and of a made Spirit. From these it is evident that there is not one faith there from many. Therefore I give thanks to the holy Trinity, I worship","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χριστοφόρον","severity":"info","text":"The epithet 'Christ-bearing' for Paul is rare in Athanasius; it underscores Paul as a vessel of orthodox faith, contrasting with Arian denial of the Spirit's co-equality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως τρίτου οὐρανοῦ","severity":"info","text":"Alludes to 2 Corinthians 12:2 (Paul's ascent to the third heaven), interpreted here as requiring Trinitarian faith; the phrase is not a direct quote but a clear echo.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ οἱ τρεῖς τὸ ἕν εἰσιν","severity":"info","text":"Attributed to John; not a canonical verse but a summary of Johannine Trinitarian theology (cf. 1 John 5:7). Athanasius uses it to assert the unity of Father, Son, and Spirit.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λουτρὸν","severity":"info","text":"Refers to baptism, described as 'life-giving and sanctifying' and administered in the 'thrice-blessed name' (Father, Son, Spirit). This reflects the Nicene insistence on Trinitarian baptismal formula.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρ. εἶπεν","severity":"info","text":"The dialogue marker 'Arius said' shifts from Athanasius's exposition to a dramatic conversion speech by Arius, a rhetorical device common in polemical dialogues to show the opponent's defeat.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνέζησα ἀναστὰς ἐκ νεκρῶν","severity":"info","text":"Arius's claim to have 'risen from the dead' is a conversion trope; the text likely circulated in anti-Arian circles to dramatize the triumph of Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ οἱ τρεῖς τὸ ἕν εἰσιν' is not a known biblical verse; it may be a loose paraphrase or a lost variant. The Coptic Vorlage might clarify the source.","The transition from Athanasius's speech to Arius's response is abrupt; the Coptic may have had a narrative cue not fully preserved in the Greek."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα. Λοιπὸν, ἀγαπητὲ, ἅμα εὐξώμεθα. Ἐγὼ γὰρ, πάντα τὰ ἐνδύματα τῆς πλάνης ἀποδυσάμενος, ἀπέῤῥιψα διὰ τοῦ ἐλεήμονος Θεοῦ. Ἀθ. εἶπεν· Ἀκμὴν ἔτι ἔνδυμα φορεῖς τῆς πλάνης· συνευγνωμονήσαις ῥίψεις καὶ αὐτὸ πρὸς τοῖς λοιποῖς τῆς ἀποστασίας πράγμασι, καὶ δυνησόμεθα ἐπὶ τὸ αὐτὸ εὔξασθαι. Ἄρ. εἶπεν· Ἐὰν μή μοι φράσῃς ἀκραιφνεστάτως, οὐ συνεπίσταμαι ἐμαυτῷ ἔχειν τι τῆς μανιώδους αἱρέσεως ἐκείνης. Ἀθ. εἶπε· Τὴν τοῦ καλουμένου κλήρου ἀξίαν τὴν πρὸς τῆς αἱρέσεως δεδομένην σοι οὐ δοκεῖ σοι μόριον εἶναι τῆς ἀπάτης, ἔξωθεν μὲν δεικνύντα σχῆμα εὐσεβείας, ἔσωθεν δὲ μεστὸν τυγχάνοντα δυσφημίας, ὡς εἶναι τὸν ἄνθρωπον ὄργανον πνεύματος γιγαντιαίου πρὸς θεομαχίαν τῇ ἱεροσυλίᾳ ἕτοιμον; Ἄρ. εἶπεν· Ὁμολογῶ σοι ἐπὶ τοῦ παρόντος, οὐ συνεπιδίδωσί μου ἡ ψυχὴ, εἰ μὴ ἄρα καὶ εἰ σκέψει ἐξώσω καὶ ταύτην τὴν τυραννίδα τῆς κενοδοξίας ἐκ τῆς ψυχῆς μου. Ἀθ. εἶπεν· Εἰ οὖν οὐ συγκατατίθεται τὰ μέρη τῆς πλάνης εἰς τὴν ἀρετὴν, πολὺ μᾶλλον οὐ συντρέχει τὰ μέρη τῆς ἀρετῆς καὶ τῆς ἀληθείας τοῖς μέρεσι τῆς πλάνης. Ἀντίκειται γὰρ τῇ ἀληθείᾳ τὸ ψεῦδος, καὶ τῷ ψεύδει ἀντίκειται ἡ ἀλήθεια· ἕκαστον γὰρ τούτων ἐκ τοῦ καρποῦ γινώσκεται, καθὼς ἔφη ἡ Ἀλήθεια. Ἐπληρώθη σὺν Θεῷ ἡ τοῦ ἁγίου Ἀθανασίου κατὰ Ἀρείου ἀριστεία.","english":"Father, and Son, and Holy Spirit. Therefore, beloved, let us pray together. For I, having stripped off all the garments of error, have cast them away through the merciful God. Athanasius said: You still wear a garment of error; if you would consent, you would cast that too along with the other things of apostasy, and we would be able to pray together. Arius said: Unless you explain to me most plainly, I am not aware that I have anything of that mad heresy in myself. Athanasius said: Does not the rank of the so-called clergy, given to you by the heresy, seem to you to be a part of the deception, outwardly displaying a form of piety, but inwardly being full of blasphemy, so that the man is an instrument of a gigantic spirit, ready for theomachy through sacrilege? Arius said: I confess to you at present, my soul does not consent, unless I should also, by consideration, cast out this tyranny of vainglory from my soul. Athanasius said: If, then, the parts of error do not agree with virtue, much less do the parts of virtue and truth concur with the parts of error. For falsehood is opposed to truth, and truth is opposed to falsehood; for each of these is known from its fruit, as the Truth said. Completed with God the victory of Saint Athanasius against Arius.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπληρώθη σὺν Θεῷ ἡ τοῦ ἁγίου Ἀθανασίου κατὰ Ἀρείου ἀριστεία","severity":"info","text":"This sentence marks the formal conclusion of the work, typical of hagiographic or polemical narratives, and is not part of the dialogue proper.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεομαχίαν","severity":"info","text":"The term 'theomachy' (θεομαχίαν) denotes fighting against God, a rare but pointed accusation in anti-heretical rhetoric, here linked to Arius's alleged sacrilege.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ Ἀλήθεια","severity":"info","text":"The phrase 'as the Truth said' likely alludes to John 15:1-5 or a similar Gospel saying about fruit, though the exact reference is not explicit.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλήρου ἀξίαν","severity":"info","text":"The 'rank of the clergy' refers to Arius's ordination as a presbyter in Alexandria, which Athanasius here reinterprets as a garment of deception granted by heresy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπληρώθη σὺν Θεῷ","severity":"info","text":"The closing formula 'Completed with God' is a scribal colophon common in Greek manuscripts, indicating the text's transmission as a liturgical or edifying reading.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνευγνωμονήσαις","severity":"caution","text":"The Greek συνευγνωμονήσαις is a hapax or textual corruption; the intended sense is likely 'if you would consent' (συνευδοκήσαις), as adopted in the English draft.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-disputatio-contra-arium","label":"source edition: Disputatio contra Arium","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Disputatio%20contra%20Arium.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνευγνωμονήσαις' is likely a scribal error for 'συνευδοκήσαις' (if you would consent), but the exact reading is uncertain.","The identity of 'the Truth' in the final scriptural allusion is not specified; it may refer to Christ or a specific Gospel passage."],"confidence":"high","notes":[]}]}