{"slug":"khazarzar-athanasius-the-great-of-alexandria-sermo-contra-omnes-haereses","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-sermo-contra-omnes-haereses","title":"Sermo contra omnes haereses","title_source":"Sermo contra omnes haereses","author":"Athanasius the Great of Alexandria","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:26:51Z","cost_usd":0.009382},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-sermo-contra-omnes-haereses","work_id":"khazarzar-athanasius-the-great-of-alexandria-sermo-contra-omnes-haereses","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20contra%20omnes%20haereses.pdf"},"stats":{"passages":16,"english_words":4509,"coptic_letters":0,"source_letters":17994,"commentary_units":96,"commentary_kinds":7,"derived_notes":4,"ambiguities":31,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-sermo-contra-omnes-haereses","abstract":"The Sermo contra omnes haereses is a Greek homily traditionally attributed to Athanasius of Alexandria (c. 296–373), but its dating is uncertain, with some scholars proposing a 5th-century composition due to doctrinal developments. The text survives in a single manuscript tradition, the earliest witness dating to the 10th–11th century. The edition by khazarzar lacks critical apparatus, limiting verification of textual variants. The homily was not widely cited in later patristic literature and had limited liturgical use, primarily in monastic circles. Its attribution to Athanasius is contested, and it may be a later pseudepigraphon reflecting post-Athanasian theological concerns.","historical_context":"The work is traditionally placed in 4th-century Alexandria under Athanasius, a key figure in the Arian controversy. However, the uncertain dating and limited manuscript evidence suggest a possible later origin, perhaps in the 5th century, when Christological debates continued. The homily's genre and liturgical features (e.g., reference to a lectionary reading) indicate it was delivered in a monastic or church setting. Its survival in a single, late manuscript tradition points to limited circulation, possibly within Egyptian monastic communities. The text's relation to other Christian literature is unclear, as it is not cited in major patristic works. The khazarzar edition, based on this narrow transmission, does not provide manuscript sigla or critical notes, complicating historical assessment.","significance":"The Sermo contra omnes haereses matters as a contested witness to early Christian heresiology and homiletic tradition. Its uncertain attribution highlights the challenges of pseudepigraphy in patristic studies. The work relates to Athanasius' corpus and later anti-heretical literature, but its limited transmission and lack of citation in other sources reduce its impact. It may reflect later doctrinal developments, offering insight into post-4th-century theological concerns.","timeline":[{"date":"c. 296–373","event":"Life of Athanasius of Alexandria, traditional author"},{"date":"4th–5th c.","event":"Probable composition period, with 5th c. suggested by some scholars"},{"date":"10th–11th c.","event":"Earliest surviving manuscript witness"},{"date":"Undated","event":"Edition by khazarzar, without critical apparatus"}],"relations":[{"work":"Athanasius, Orations against the Arians","relation":"Attributed to same author, but Sermo is not cited in that corpus","key":"","label":null,"url":null},{"work":"John 1:1-3","relation":"Cited with compressed wording in the homily","key":"","label":null,"url":null},{"work":"Isaiah 53:7","relation":"Paraphrased with non-Septuagint wording","key":"","label":null,"url":null},{"work":"John 1:29","relation":"Cited with expansion not in canonical Gospel","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Athanasius of Alexandria","label":"Athanasius of Alexandria","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria","reason":"Traditional author of the work"},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre of the work"}],"cautions":["Attribution to Athanasius is contested; may be a later pseudepigraphon (5th–6th c.).","Dating is uncertain; the earliest manuscript is 10th–11th c., but composition could be earlier.","The khazarzar edition lacks critical apparatus, so textual variants and manuscript sigla are unverifiable.","Limited transmission and lack of citation in patristic literature reduce certainty about provenance."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000378,"generated":"2026-11-15T07:26:50Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20contra%20omnes%20haereses.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-sermo-contra-omnes-haereses","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"12","kind":"scripture"}],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":96,"english_words":4509,"source_letters":17994,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in a single manuscript tradition, with the earliest witness dating to the 10th–11th century. The edition by khazarzar relies on this limited transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is traditionally attributed to Athanasius of Alexandria (c. 296–373), but its dating is uncertain. Some scholars suggest a later composition, possibly 5th century, due to doctrinal developments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was not widely cited in later Greek patristic literature. Its inclusion in Athanasius’ corpus is contested, and it had limited liturgical use, primarily in monastic circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or manuscript sigla. Readers cannot verify textual variants or the editor’s choices regarding the Greek text.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 16 narrative."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: John 1:1; John 1:29; John 4:10; Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΚΑΤΑ ΠΑΣΩΝ ΤΩΝ ΑΙΡΕΣΕΩΝ.\n\nΤὸ προκείμενον ἀπὸ τοῦ Εὐαγγελίου τοῦ κατὰ Ἰωάννην· «Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, ὃ γέγονεν.» Ἕκαστος τῶν ἁγίων προφητῶν καὶ εὐαγγελιστῶν, διορατικοὶ ὄντες, καὶ ἐνηχούμενοι ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου, διηγοῦνται πᾶσαν τὴν ἁγίαν καὶ μεγάλην σωτηρίαν, τὴν μέλλουσαν γίνεσθαι τῷ γένει τῶν ἀνθρώπων. Ἀλλ' ἐρεῖ τις, Πῶς; Ἑρμήνευσον ἡμῖν. Ἄκουσον, ἀγαπητέ. Οἱ μὲν προφῆται, καθὼς προεῖπον, διορατικοὶ ὄντες, σημαίνουσι τὰ μέλλοντα ἔσεσθαι πρὸ τοσούτων γενεῶν, δεικτικῶς δεικνύοντες ὡς παρόντα τὰ μέλλοντα. Ὁμοίως καὶ οἱ μεγάλοι εὐαγ γελισταὶ ἐπὶ τῇ ἐπιδημίᾳ τοῦ Λόγου, τὰ προκηρυχθέντα διὰ τῶν προφητῶν βεβαιοῦσιν ἕκαστος τὴν προσημασίαν ἐν τοῖς Εὐαγγελίοις. Οἷον· ὁ μέγας προ φήτης Ἡσαΐας λέγει· «Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Καὶ ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρθη. Τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; Τῷ μώλωπι αὐτοῦ ἡμεῖς πάντες ἰάθημεν.» Ἐπιδημήσαντος δὲ τοῦ προσημανθέν τος πρὸς ἡμᾶς, καὶ ἑωρακὼς αὐτὸν παρερχόμενον ὁ μέγας Βαπτιστὴς Ἰωάννης, πληρῶν τὸ προση μανθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγει· «Ἰδοὺ ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.» Ἰδοὺ βεβαιοῖ τὴν προφητευθεῖσαν φωνὴν ὁ μέγας Βαπτιστής.","english":"Of Our Father among the Saints Athanasius, Against All Heresies.\n\nThe passage from the Gospel according to John: \"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. All things came to be through him, and without him not one thing came to be which has come to be.\" Each of the holy prophets and evangelists, being gifted with insight and inspired by the Holy Spirit, relate all the holy and great salvation that was to come to the human race. But someone will say, \"How? Explain to us.\" Listen, beloved. The prophets, as was said before, being gifted with insight, signify the things that will come to pass so many generations beforehand, pointing to future things as if they were present. Likewise, the great evangelists, at the advent of the Word, confirm what was proclaimed beforehand through the prophets, each one confirming the prophecy in the Gospels. For example: the great prophet Isaiah says, \"He was led like a sheep to the slaughter, and like a lamb before the shearer, speechless, so he does not open his mouth. And in his humiliation his judgment was taken away. Who will recount his generation? By his wound we were all healed.\" When the one who was foretold came to us, and the great Baptist John saw him passing by, fulfilling what was foretold through the prophet Isaiah, he says, \"Behold the Lamb of God, who takes away the sin of the world.\" Behold, the great Baptist confirms the voice that was prophesied.","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","severity":"info","text":"This is a citation of John 1:1-3, but the wording differs slightly from the standard text: the phrase 'καὶ Θεὸς ἦν ὁ Λόγος' is a compressed form of the usual 'καὶ Θεὸς ἦν ὁ Λόγος' (John 1:1c). The author may be quoting from memory or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ἄφωνος","severity":"info","text":"This is a paraphrase of Isaiah 53:7, but the wording is not a direct Septuagint quotation. The phrase 'ὡς ἀμνὸς ἐναντίον τοῦ κείροντος' (like a lamb before the shearer) is not found in the LXX; it may be a free adaptation or a citation from a different Greek version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου","severity":"info","text":"This is a citation of John 1:29, but the wording is not verbatim from the standard text. The phrase 'ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου' (who takes away the sin of the world) is an expansion not found in the canonical Gospel; it may reflect liturgical or catechetical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφῆται ... διορατικοὶ ὄντες","severity":"info","text":"The term 'διορατικοί' (gifted with insight) is a technical term in early Christian exegesis, describing prophets as having spiritual vision to see future events as present. This reflects a common patristic hermeneutic, especially in Alexandrian tradition, where prophecy is understood as a form of visionary foresight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ προκείμενον ἀπὸ τοῦ Εὐαγγελίου","severity":"info","text":"The phrase 'τὸ προκείμενον' (the passage set before us) indicates that the homily begins with a lectionary reading, a common feature in liturgical homilies. This suggests the work was delivered as a sermon after the Gospel reading, likely in a Eucharistic setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΚΑΤΑ ΠΑΣΩΝ ΤΩΝ ΑΙΡΕΣΕΩΝ","severity":"info","text":"The attribution to Athanasius is traditional but uncertain. The work is not listed in standard Athanasian corpora (e.g., the Benedictine edition) and may be a later pseudepigraphon, possibly from the 5th-6th century, reflecting later anti-heretical polemics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Isaiah citation is unclear; it may be a free paraphrase or from a non-Septuagint version.","The Johannine citations are not verbatim from the standard text, raising questions about the author's textual tradition or memory.","The attribution to Athanasius is not secure; the work may be pseudepigraphical."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."},{"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":2,"ref":"p2","source":"Ὁμοίως καὶ ὁ ἱεροφάντης Μωσῆς περὶ τούτου τοῦ μώλωπος, δι' οὗ πᾶν τὸ τῶν ἀνθρώπων γένος σωτηρίας ἔμελλε μέτοχον γίνεσθαι, τί ἔλεγεν; «Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου·» καὶ πάλιν λέγει· «Ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἐπὶ ξύλου.» Οὐκ εἶπε πρῶτον τὴν ζωὴν, εἶτα τὴν κατάραν· ἀλλ' εἶπε πρῶτον τὴν κατάραν, ἔπειτα τὴν ζωήν. Ἔπρεπε γὰρ πρότερον προσηλωθῆναι τὸ χειρόγραφον τῷ σταυρῷ, καὶ νυχθῆναι τὴν πλευρὰν τοῦ Λόγου τῇ λόγχῃ, ἵνα ὁ μώλωψ ἐν τῇ νύξει καθάρσιον γένηται τῇ οἰκουμένῃ, τὸ αἷμα καὶ τὸ ὕδωρ τῷ γένει τῶν ἀνθρώπων. Τάλανες οἱ ἀχάριστοι Ἰουδαῖοι, τοιούτων καὶ τηλικούτων σημείων καὶ εὐεργεσιῶν γενομένων παρ' αὐτοῖς, ἀντὶ τοῦ τὸν ἐπιδημήσαντα παρ' αὐτοῖς δοξά ζειν καὶ εὐλογεῖν ἐπὶ τοῖς γινομένοις, ἐκ τῶν ἐναντίων ἔλεγον· «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ.» Ὁ μέντοι ἥλιος συνέστελλε τὰς ἀκτῖνας, μὴ φέρων ὁρᾷν τὸν Κύριον κρεμάμενον ἐπὶ τοῦ ἰκρίου. Καὶ δύο σὺν αὐτῷ ἦσαν λῃσταὶ κρεμάμενοι· καὶ τοῦ ἑνὸς καταρωμένου, εἶπεν ὁ ἕτερος λῃστής· «Τί καταρᾶσαι τῷ δικαίῳ; ἡμεῖς κατὰ τὰς ἁμαρτίας ἑαυτῶν πεπόνθαμεν· τί σοὶ καὶ τῷ δικαίῳ;» Τῷ δὲ Ἰησοῦ ἔλεγε· «Μνήσθητί μου, Κύριε, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου.» Καὶ ὁ Ἰησοῦς πρὸς αὐτόν· «Ἀμὴν, ἀμὴν λέγω σοι, σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.» Ὢ μεγάλου πράγματος! τῆς κατάρας προσηλωθείσης, ἠνέῳξε τὸν παράδεισον ἐν τῇ ἐπαγγελίᾳ τῷ λῃστῇ. Ὢ τοῦ μακαρίου λῃστοῦ τούτου! ἀφήρπασεν ἐν τῷ κόσμῳ λῃ στεύων, ἀφήρπασε καὶ τὴν βασιλείαν τῶν οὐρανῶν ἐν τῇ ὁμολογίᾳ. Περὶ τούτου εἶπεν ὁ μέγας προφήτης·","english":"Likewise, what did the hierophant Moses say about this wound, through which the whole human race was to partake of salvation? \"Cursed is everyone who hangs on a tree;\" and again he says, \"You will see your life hanging on a tree.\" He did not first say \"life,\" then \"the curse\"; but he first said \"the curse,\" then \"life.\" For it was necessary that the bond be first nailed to the cross, and the side of the Word be pierced by the spear, so that the wound from the piercing might become a purification for the world, the blood and water for the human race. Woe to the ungrateful Jews! When such and so great signs and benefactions occurred among them, instead of glorifying and blessing the one who sojourned among them for what was happening, they said the opposite: \"If you are the Son of God, come down from the cross.\" But the sun drew in its rays, unable to bear seeing the Lord hanging on the gibbet. And two thieves were hanging with him; and when one of them was cursing, the other thief said, \"Why do you curse the just man? We have suffered according to our own sins; what have you to do with the just man?\" And to Jesus he said, \"Remember me, Lord, when you come into your kingdom.\" And Jesus said to him, \"Amen, amen, I say to you, today you will be with me in paradise.\" O what a great thing! When the curse was nailed, he opened paradise in the promise to the thief. O of this blessed thief! He snatched by thieving in the world, and he also snatched the kingdom of heaven by his confession. Concerning this, the great prophet said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἱεροφάντης Μωσῆς","severity":"info","text":"The term 'hierophant' (ἱεροφάντης) for Moses is unusual in Athanasius, likely borrowed from mystery-cult vocabulary to elevate Moses as a revealer of hidden truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of Deuteronomy 21:22-23, where a hanged criminal is cursed; Athanasius applies it typologically to the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἐπὶ ξύλου","severity":"info","text":"This phrase is not found in the Septuagint; it may be a patristic adaptation of a lost tradition or a conflation of Proverbs 13:12 and the crucifixion narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ χειρόγραφον τῷ σταυρῷ","severity":"info","text":"The 'bond nailed to the cross' (χειρόγραφον) is a metaphor for the cancellation of debt or sin, common in patristic soteriology; here it links the curse of the law to the redemptive wound.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ αἷμα καὶ τὸ ὕδωρ","severity":"info","text":"The pairing of blood and water from Christ's side echoes the dual symbolism of Eucharist and baptism, a standard Alexandrian motif (cf. Cyril of Alexandria).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μέγας προφήτης","severity":"info","text":"The 'great prophet' likely refers to Isaiah, whose prophecies of the suffering servant were read typologically; the passage continues with a citation not included in this excerpt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two sayings attributed to Moses is uncertain; they may be conflated or paraphrased from Deuteronomy and a lost tradition.","The identity of the 'great prophet' is not specified in the text; Isaiah is the most plausible candidate given the context."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"«Καὶ κάνθαρος ἐκ ξύλου φθέγξεται.» Οἴδατε, ἀδελφοὶ, ὅτι ὁ κάνθαρος περὶ τὰ ἀκάθαρτα σχολάζει, ἀκάθαρτος ὤν· οὕτω καὶ ὁ λῃστής ποτε ἐσχόλαζεν ἐν ταῖς λῃστείαις· ὅτε δὲ ἐν τῷ σταυρῷ ἦν, ὡμο λόγησεν αὐτὸς, καθὼς προεῖπον, καὶ πληροῦται εἰς αὐτὸ τὸ προφητευθέν· «Καὶ κάνθαρος ἐκ ξύλου φθέγγεται.» Φθεγξάμενος τοίνυν ἠξιώθη\n\nπροαρπάσαι τὴν τῶν οὐρανῶν βασιλείαν. Καὶ πάλιν λέγει ὁ μέγας προφήτης Ἡσαΐας δεικτικῶς δεικνύων ὡς παρών· «Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται Υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ,» ὅ ἐστι μεθερμηνευόμενον, «Μεθ' ἡμῶν ὁ Θεός.» Μελλούσης τοίνυν ταύτης τῆς προφητικῆς σημασίας πληροῦσθαι, ἀποστέλλεται ὁ μέγας ἀρχάγγελος Γαβριὴλ ὁ ἐν δεξιᾷ τῆς μεγαλοσύνης παρεστηκὼς σημᾶναι τῇ ἀχράντῳ Θεοτόκῳ καὶ ἀπειρογάμῳ Μαρίᾳ, καὶ λέγει πρὸς αὐτήν· «Χαῖρε, κεχαριτωμένη· ὁ Κύριος μετὰ σοῦ.» Κύριον δὲ λέγων, τὸν κοινὸν δεσπότην ἐσήμανεν, ὁμολογῶν τὴν συνδουλείαν. «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σε· διὸ καὶ τὸ γεννώμενον ἐκ σοῦ Ἅγιον κληθήσεται.» Ἀληθῶς, ἀγαπητοὶ, ἅγιον καλεῖται ὁ ναὸς τοῦ μέλλοντος ἁγιάζειν πᾶσαν τὴν οἰκουμένην. Καὶ πάλιν λέγει ὁ αὐτὸς προφήτης· «Παιδίον ἐγεννήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ. Καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος.» Τούτων τοίνυν πληρωθέντων, λέγει ὁ μέγας εὐαγγελιστὴς Ἰωάννης ὁ υἱὸς τῆς βροντῆς· «Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.","english":"And the beetle will speak from the wood.\" You know, brothers, that the beetle busies itself with unclean things, being itself unclean; so also the thief once busied himself with his robberies. But when he was on the cross, he confessed, as I said before, and the prophecy is fulfilled in him: \"And the beetle will speak from the wood.\" Having thus spoken, he was deemed worthy to snatch the kingdom of the heavens. And again the great prophet Isaiah says, pointing as if present: \"Behold, the Virgin will conceive and bear a Son, and they will call his name Emmanuel,\" which is interpreted, \"God with us.\" When this prophetic sign was about to be fulfilled, the great archangel Gabriel, who stands at the right hand of the Majesty, was sent to signify to the immaculate Theotokos and ever-virgin Mary, and says to her: \"Hail, full of grace; the Lord is with you.\" By \"Lord\" he indicated the common Master, confessing their shared servitude. \"The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore the one born from you will be called Holy.\" Truly, beloved, the temple of the one who will sanctify the whole world is called holy. And again the same prophet says: \"A child has been born to us, and a son has been given to us, whose beginning is upon his shoulder. And his name is called Angel of Great Counsel.\" When these things were fulfilled, the great evangelist John, the son of thunder, says: \"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.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ κάνθαρος ἐκ ξύλου φθέγξεται","severity":"info","text":"This phrase is not a canonical biblical verse but a prophetic saying cited by Athanasius, likely from a lost or apocryphal source, applied typologically to the repentant thief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κάνθαρος","severity":"info","text":"κάνθαρος (beetle) is used metaphorically for the thief, emphasizing his former unclean life; the beetle's association with impurity is a common trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται Υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ","severity":"info","text":"This is a paraphrase of Isaiah 7:14 (LXX), a key messianic prophecy interpreted by Christians as foretelling the virgin birth of Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παιδίον ἐγεννήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ. Καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος","severity":"info","text":"This citation is not found in the canonical Isaiah; it may be from a variant LXX tradition or a Christian interpolation, referring to the angel of great counsel (often identified with Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος","severity":"info","text":"This is a direct quotation of John 1:1, a foundational text for Nicene Christology, affirming the preexistence and divinity of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γαβριὴλ ὁ ἐν δεξιᾷ τῆς μεγαλοσύνης παρεστηκὼς","severity":"info","text":"The description of Gabriel standing at the right hand of the Majesty reflects angelological traditions in early Christian and Jewish apocalyptic literature, emphasizing his high rank.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the beetle prophecy is uncertain; it may be from a lost apocryphon or a patristic invention.","The Isaiah citation about the child with the beginning on his shoulder is not attested in standard LXX manuscripts; its origin is unclear."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.» Εἰ δι' αὐτοῦ πάντα γέγονεν, ἄρα ἐκ τός ἐστι τῶν γενητῶν, καὶ φανερόν ἐστιν, ὅτι ἐν τῷ Πατρὶ ἦν πάντοτε. Τάλανες οἱ Ἰουδαῖοι νέοι οἱ Ἀρειομανῖται, οἱ μὴ ὀρθῶς ἀναγνόντες, μηδ' ἀκριβῶς ἐρευνήσαντες τυφλοὺς ἔχοντες τοὺς τῆς διανοίας ὀφθαλμοὺς, νομίζοντες τὸν κτίστην καὶ δημιουργὸν τῶν ὅλων κτίσμα εἶναι. Ἀκούσατε τοῦ μεγάλου εὐαγγελιστοῦ τὸ, «Ἐν ἀρχῇ.» Ὦ χριστομάχε Ἀρειανὲ,εἰ ἦν εἰπὼν, ὅτι Ἐν ἀρχῇ γέγονεν, εἶχες ἂν χρῶμα λέγειν, ὅτι Ἰδοὺ ὁ εὐαγγελιστὴς εἶπεν· Ἐν ἀρχῇ γέγονεν. Εἰ δὲ εἶπεν· «Ἐν ἀρχῇ ἦν,» ζήτησον ἀκριβῶς, καὶ εὑρήσεις τὴν ἀλήθειαν· ἔπειτα ἐπερώτησον τὸν μέγαν εὐαγγελιστὴν λέγων πρὸς αὐτόν· Ὦ εὐαγγελιστὰ, εἰπὲ ἡμῖν τὴν πραγματείαν τῆς ἀρχῆς, καὶ τοῦ ὄντος Θεοῦ Λόγου· ὅτι χριστομάχοι Ἀρειανοὶ νομίζουσι κτίσμα εἶναι τὸν κτίστην τῶν ὅλων· εὐθέως λέξει σοι ὁ μέγας εὐαγγελιστής· Ἀνά γνωθι τῆς κοσμοποιίας τὴν Γένεσιν, οὕτω λέγουσαν· «Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.» Ἔστω τοίνυν τὰ μὴ ὄντα εἰς τὸ εἶναι, εἰς τὰ μέλλοντα ἔσεσθαι. Ἦν ὁ Θεὸς Λόγος πρὸς τὸν Πατέρα, δι' οὗ τὰ πάντα γέγονεν. Οὐκοῦν καλῶς ὁ εὐαγγελιστὴς λέγει· «Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος.» Ἰδοὺ τριχῶς τὸ «ἦν,» οὐδαμοῦ τὸ, «οὐκ ἦν.» Καὶ ὁ μέγας ἀρχάγγελος Γαβριὴλ, ὅτε πρὸς τὴν ἄχραντον καὶ ἀπειρόγαμον Θεοτόκον ἔλεγε·","english":"Everything came into being through him, and without him not one thing came into being.\" If everything came into being through him, then he is outside of created things, and it is evident that he was always in the Father. Woe to the new Jews, the Ariomaniacs, who have not read correctly, nor examined accurately, having the eyes of their mind blind, thinking that the creator and maker of all things is a creation. Hear the great evangelist: \"In the beginning.\" O Christ-fighting Arian, if he had said, \"In the beginning it came into being,\" you would have had a pretext to say, \"Behold, the evangelist said, 'In the beginning it came into being.'\" But since he said, \"In the beginning it was,\" seek accurately, and you will find the truth; then question the great evangelist, saying to him, \"O evangelist, tell us the nature of the beginning and of the being of God the Word, because the Christ-fighting Arians think that the creator of all things is a creation.\" Immediately the great evangelist will say to you, \"Read the Genesis of the creation of the world, which says thus: 'In the beginning God made the heaven and the earth.' Let it be, then, that non-existent things came into being, things that were to come to be. The Word of God was with the Father, through whom all things came into being. Therefore the evangelist rightly says, 'In the beginning was the Word, and the Word was with God, and the Word was God.' Behold, the 'was' three times, nowhere the 'was not.'\" And the great archangel Gabriel, when he said to the immaculate and ever-virgin Theotokos,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀρειομανῖται","severity":"info","text":"Ariomaniacs is a polemical term used by Athanasius to denigrate Arians, implying madness (mania) rather than theological error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ Λόγος","severity":"info","text":"Quotes John 1:1, emphasizing the verb 'was' (ἦν) to argue for the pre-existence of the Logos, against Arian claims of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Cites Genesis 1:1 to contrast creation of the world with the eternal being of the Logos, supporting Athanasius' exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοτόκον","severity":"info","text":"Theotokos (God-bearer) is a title for Mary, central to 4th-century Christological debates, affirming the divinity of Christ against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a logical argument (if all through him, he is outside creation) to a direct address to Arians, then to scriptural exegesis of John 1:1 and Genesis 1:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius' use of 'Ariomaniacs' and 'Christ-fighting' reflects the intense polemic of the Arian controversy, shaping later orthodox identity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., 'ἐκ τός' for 'ἐκτός'), but the sense is clear. The passage breaks off mid-sentence at the end, likely continuing with Gabriel's annunciation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"«Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπι σκιάσει σοι,» οὐκ εἶπεν, ὅτι Πνεῦμα ἐπὶ σὲ γενήσεται, ἢ δύναμις ποιηθήσεται ἐπὶ σὲ, ἀλλὰ, «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι.» Τοῦτο καὶ ὁ μακάριος Ἀπόστολος ἐδήλωσε λέγων· «Χριστὸς Θεοῦ δύναμις, καὶ Θεοῦ σοφία.» Ἀλλ' ἐρεῖ πρὸς ταῦτα ὁ Ἀρειομανίτης, ὅτι Πῶς λέγει ὁ Παροιμιαστὴς, ὅτι «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.» Ὦ ἀσεβέστατε, οὐκ ἤκουσας τοῦ ἀρχαγγέλου λέ γοντος τῇ Παρθένῳ· «Τὸ γεννώμενον ἐκ σοῦ Ἅγιον κληθήσεται;» Ὁρᾷς, ὅτι περὶ τῆς πραγματείας τῆς ἐνανθρωπήσεως ἔλεγεν. Ἐπειδὴ δὲ πεπαλαίωται ἡ ἑξαήμερος ἡ παλαίωσις ἐν τῇ παραβάσει τοῦ πατρὸς τοῦ γένους ἡμῶν Ἀδὰμ, καὶ εἰς θάνατον καταπεπτώκει τὸ γένος ἡμῶν, εὐδόκησεν ὁ Θεὸς πρὸς ἡμᾶς πέμψαι τὸν ἴδιον Υἱὸν Θεὸν Λόγον, λα βεῖν τε, καθὼς προεῖπον, ἐκ τῆς ἀπειρογάμου Παρ θένου τὸν ναὸν, τὸν ἄνθρωπον. Καὶ λέγει ὁ μακάριος ἀπόστολος Παῦλος· Εὐδόκησεν ὁ Θεὸς καταπέμψαι τὸν Υἱὸν αὐτοῦ εἰς τὸν κόσμον, γεννώμενον ἐκ γυναικός. Ὁρᾷς, ὅτι περὶ τῆς ἐνανθρωπήσεώς ἐστιν. Εἰ δὲ θέλεις ἀκοῦσαι περὶ τῆς ἀδιαιρέτου καὶ μιᾶς θεότητος, ἄκουε Παύλου λέγοντος· «Ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς","english":"Holy Spirit will come upon you, and the power of the Most High will overshadow you.\" It did not say, \"Spirit will be generated upon you,\" or \"power will be made upon you,\" but, \"Holy Spirit will come upon you, and the power of the Most High will overshadow you.\" This the blessed Apostle also made clear, saying: \"Christ is the power of God, and the wisdom of God.\" But the Arian will say to these things, \"How does the writer of Proverbs say, 'The Lord created me as the beginning of his ways for his works'?\" O most impious one, did you not hear the archangel saying to the Virgin, \"The one born from you will be called Holy\"? You see that he was speaking about the economy of the incarnation. Since the six-day creation had grown old in the transgression of the father of our race, Adam, and our race had fallen into death, God consented to send to us his own Son, God Logos, and to take, as I said before, from the ever-virgin Virgin the temple, the man. And the blessed apostle Paul says: God consented to send down his Son into the world, born from a woman. You see that this is about the incarnation. But if you wish to hear about the undivided and one divinity, listen to Paul saying: \"Who, being the radiance of the glory and the character of the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι","severity":"info","text":"The quotation conflates Lk 1:35 (Holy Spirit will come upon you) with Lk 1:35 (power of the Most High will overshadow you), a common patristic fusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς Θεοῦ δύναμις, καὶ Θεοῦ σοφία","severity":"info","text":"This phrase is not a direct biblical citation but a theological formula; Athanasius attributes it to the Apostle Paul, likely echoing 1 Cor 1:24 or Col 2:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ","severity":"info","text":"A paraphrase of Prov 8:22, where Wisdom speaks; the Arian opponent uses it to argue that the Son is a creature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πραγματείας τῆς ἐνανθρωπήσεως","severity":"info","text":"The phrase 'economy of the incarnation' distinguishes the Son's temporal mission from his eternal divine nature, a key anti-Arian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑξαήμερος","severity":"info","text":"The 'six-day creation' refers to the hexaemeron, the six days of creation in Genesis; here it is said to have 'grown old' due to Adam's transgression, introducing the need for incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ θέλεις ἀκοῦσαι περὶ τῆς ἀδιαιρέτου καὶ μιᾶς θεότητος","severity":"info","text":"This transitional phrase signals a shift from discussing the incarnation to affirming the undivided divinity, a rhetorical move typical of Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies 'character of the' but the original is incomplete.","The source of the phrase 'Christ is the power of God, and the wisdom of God' is not explicitly identified in scripture; it may be a patristic summary."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ὑποστάσεως αὐτοῦ·» καὶ πάλιν λέγει· «Ὃς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών.» Ὁρᾷς, ὅτι περὶ τῆς ἐνανθρωπήσεώς εἰσιν αἱ τοιαῦται φωναί. Καὶ αὐτὸς ὁ Κύριος αὐθεντικῇ φωνῇ εἶπεν· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·» καὶ πάλιν λέγει Φιλίππῳ· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.» Καὶ λέγει διὰ τοῦ μεγάλου προφήτου· «Ἴδετέ με, ὅτι ἐγώ εἰμι, καὶ οὐκ ἠλλοίωμαι.» Καὶ πάλιν λέγει· «Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ ἥκω.» Καὶ διὰ τοῦ Ἱερεμίου λέγει ὁ Πατήρ· «Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ἑαυτοῖς ὕδωρ συναγαγεῖν.» Οὐ χθὲς ἡ πηγὴ, καὶ σήμερον τὸ ὕδωρ· μὴ γένοιτο! Ἀεὶ πηγὴ, ἀεὶ ὕδωρ. Τάλανες οἱ ἀχάριστοι Ἀρειομανῖται· τούτων κρείττων εὑρέθη ὁ Ναβουχοδονόσορ, ὃς, ἑαυτὸν θεὸν νομίζων εἶναι, καὶ εἰκόνα ἑαυτοῦ στήσας ἐν Βαβυλῶ νι, καὶ ἐμβαλὼν εἰς τὴν κάμινον τοῦ πυρὸς Ἀνανίαν, καὶ Ἀζαρίαν, καὶ Μισαήλ· καὶ τοῦ δροσοποιοῦ λόγου ἐν μέσῳ αὐτῶν γινομένου, καὶ ἐξελάσαντος τὸ πῦρ, καὶ αὑτῶν ὑμνούντων· καὶ ἐλθόντος τοῦ Ναβουχοδονόσορ, καὶ ἑωρακότος αὐτοὺς ὑμνοῦντας, ἔλεγε τοῖς παισὶν αὑτοῦ· «Οὐχὶ ἄνδρας τρεῖς ἐνεβάλομεν εἰς τὴν κάμινον;» Οἱ δὲ εἶπον· «Ἀληθῶς, βασιλεῦ.» Καὶ εἶπε πρὸς αὐτούς· «Ἰδοὺ θεωρῶ ἐγὼ ἄνδρας τέσσαρας, καὶ ὁ τέταρτος ὅμοιος Υἱῷ Θεοῦ.» Ὦ Ναβουχοδονόσορ, σεαυτὸν θεὸν ἐποίησας, πῶς οἶδας, ὅτι ὅμοιος Υἱῷ Θεοῦ ἐστιν; εὐθέως εἶπεν· Αὐτὸς κατέ νυξέ με εἰπεῖν. Χρείττων τούτων εὑρέθη Ναβουχοδονόσορ τῶν ἀσεβῶν, καὶ μηδὲ ὅμοιον, μηδὲ ὁμοούσιον λεγόντων τὸν Υἱόν.","english":"of his hypostasis.\" And again it says: \"He, being in the form of God, did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a servant.\" You see that such utterances are about the incarnation. And the Lord himself said with an authoritative voice: \"I am in the Father, and the Father is in me.\" And again he says to Philip: \"I and the Father are one.\" And he says through the great prophet: \"Behold me, that I am, and I have not changed.\" And again he says: \"I came forth from the Father, and I am here.\" And through Jeremiah the Father says: \"They have abandoned me, a fountain of living water, and have dug for themselves broken cisterns, which will not be able to gather water for themselves.\" The fountain is not of yesterday, and the water of today—far from it! Always fountain, always water. Woe to the ungrateful Ariomaniacs! Nebuchadnezzar was found better than these, who, thinking himself to be a god, set up an image of himself in Babylon, and cast Ananias, Azarias, and Misael into the fiery furnace; and when the dew-making word came among them, drove out the fire, and they were singing hymns; and when Nebuchadnezzar came and saw them singing, he said to his servants: \"Did we not cast three men into the furnace?\" They said: \"Truly, O king.\" And he said to them: \"Behold, I see four men, and the fourth is like the Son of God.\" O Nebuchadnezzar, you made yourself a god; how do you know that he is like the Son of God? He immediately said: He himself prompted me to speak. Nebuchadnezzar was found better than these impious ones, who say that the Son is neither similar nor consubstantial.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεως","severity":"info","text":"The term hypostasis (ὑπόστασις) is a key theological term in Trinitarian debates, denoting individual substance or person. Here it refers to the Father's hypostasis, underscoring the Son's distinct personhood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί","severity":"info","text":"This is a paraphrase of John 10:38 (or a similar Johannine saying), emphasizing mutual immanence. The exact wording is not canonical but reflects patristic citation practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν","severity":"info","text":"This echoes John 10:30, a key verse for Nicene theology, asserting the unity of Father and Son. The variant with Philip is not scriptural; it may be a conflation or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος","severity":"info","text":"This is a free adaptation of Jeremiah 2:13 (LXX), where Israel abandons God. The image of the fountain of living water is used to argue for the eternal co-existence of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar's recognition of a fourth figure in the furnace as 'like the Son of God' is a non-biblical legend, possibly from Jewish or Christian haggadic tradition, used here to shame Arians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀρειομανῖται","severity":"info","text":"The polemical term 'Ariomaniacs' (Ἀρειομανῖται) was common in Athanasian writings to denigrate Arian opponents, framing them as irrational heretics. It reflects the intense fourth-century Trinitarian conflict.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν' is attributed to Philip, but no canonical verse matches this; it may be a misattribution or a lost apocryphal saying.","The Nebuchadnezzar story is not found in Daniel; its source is uncertain, possibly oral tradition or a lost text."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":7,"ref":"p7","source":"Εἴπατε τοῖς ἀσεβέσι μὴ βλασφημεῖν, ἀλλ' εὐφημοῦντας προσκυνεῖν τὸν ὄντα Θεὸν Λόγον ἐν πνεύματι, εἰ ἄρα ἀφεθήσεται ἡ ἀσέβεια τῆς βλασφημίας αὐτῶν. Τούτων τοίνυν ἐξοστρακισθέντων καὶ ἐκβληθέντων ἐκ τοῦ Θείου χοροῦ, εἴπωμεν καὶ πρὸς Τοὺς τούτων ἀδελφοὺς τοὺς Πνευματομάχους τοὺς Τροπικοὺς, τοὺς λέγοντας τὸ Πνεῦμα εἶναι κτιστόν. Ὦ Τρο πικὲ, οὐκ ἤκουσας τοῦ Δαβὶδ λέγοντος· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν;» Ἰδοὺ ἡ Τριὰς ἀδιαίρετος. Καὶ πάλιν ἐν τῇ κοσμοποιίᾳ διηγούμενος ὁ μέγας θεράπων Μωσῆς· «Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ Πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος.» Ὁμοίως καὶ ὁ μέγας Παῦλος λέγει· «Ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν κράζον· Ἀββᾶ, ὁ Πατήρ.» Καὶ αὐτὸς ὁ Πατὴρ λέγει διὰ τοῦ μεγάλου προφήτου· «Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσι.» Καὶ αὐτὸς ὁ Κύριος, ἐλθὼν σῶσαι τὸ γένος ἡμῶν τῶν ἀνθρώπων αὐθεντικῇ φωνῇ εἶπεν· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·» καὶ, «Ἐγώ εἰμι ἡ ἀλήθεια·» καὶ, «Ἐὰν ἀπέλθω πρὸς τὸν Πατέρα μου, οὐκ ἀφήσω ὑμᾶς ὀρφανοὺς, ἀλλ' ἀποστελῶ ὑμῖν τὸν Παράκλητον τὸ Πνεῦμα τῆς ἀληθείας.» Ἰδοὺ τὸ Πνεῦμα ἐν τῇ ἀληθείᾳ, ἡ ἀλήθεια ἐν τῷ Πατρί. Ἰδοὺ ἡ Τριὰς ἀδιαίρετος, τὸ τρίπλοκον σχοινίον, ἐν ᾧ τὰ δράγματα σφίγγοντες προσφέρομεν τῷ Πατρί. Καὶ οὗτοι οὖν σὺν τοῖς Ἀρειομανίταις ἀπώλοντο.","english":"Tell the impious not to blaspheme, but to reverently worship the God Logos who exists in spirit, if indeed their impiety of blasphemy is to be forgiven. Therefore, with these cast out and expelled from the divine chorus, let us also speak to their brothers, the Pneumatomachoi, the Tropikoi, who say the Spirit is created. O Tropikos, did you not hear David saying: \"By the Word of the Lord the heavens were established, and by the Spirit of his mouth all their power?\" Behold the undivided Trinity. And again, in the account of creation, the great servant Moses narrates: \"In the beginning God made the heaven and the earth; and the earth was invisible and unformed, and darkness was upon the abyss, and the Spirit of God was borne upon the water.\" Likewise, the great Paul says: \"God sent the Spirit of his Son into our hearts crying: Abba, Father.\" And the Father himself says through the great prophet: \"I will pour out from my Spirit upon every flesh, and they will prophesy.\" And the Lord himself, coming to save our race of men, said with an authoritative voice: \"I am in the Father, and the Father is in me;\" and, \"I am the truth;\" and, \"If I go to my Father, I will not leave you orphans, but I will send you the Paraclete, the Spirit of truth.\" Behold the Spirit in the truth, the truth in the Father. Behold the undivided Trinity, the threefold rope, with which we bind the sheaves and offer them to the Father. And so these, together with the Ariomaniacs, have perished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Πνευματομάχοι","severity":"info","text":"The Pneumatomachoi (\"Spirit-fighters\") were a 4th-century group denying the divinity of the Holy Spirit, often associated with the Tropikoi, who interpreted scriptural passages allegorically to argue the Spirit was created.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Τροπικοί","severity":"info","text":"Tropikoi (\"allegorizers\") is a label for those who used figurative interpretation to support the view that the Holy Spirit is a created being, likely a subset of the Pneumatomachoi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν","severity":"info","text":"This citation conflates Psalm 33:6 (LXX) with a paraphrase; the original reads \"τῷ λόγῳ τοῦ κυρίου\" but the second clause is adapted to emphasize the Spirit's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ Πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος","severity":"info","text":"A paraphrase of Genesis 1:1-2 (LXX), with expansions (\"ἀόρατος καὶ ἀκατασκεύαστος\") not in the biblical text, likely to stress the Spirit's pre-existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν κράζον· Ἀββᾶ, ὁ Πατήρ","severity":"info","text":"This citation is not a direct biblical verse but a conflation of Pauline themes (cf. Romans 8:15, Galatians 4:6) adapted to support the Spirit's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰδοὺ ἡ Τριὰς ἀδιαίρετος, τὸ τρίπλοκον σχοινίον","severity":"info","text":"The metaphor of the \"threefold rope\" (τρίπλοκον σχοινίον) is a distinctive image for the indivisible Trinity, likely drawn from agricultural practice, reinforcing the unity of Father, Son, and Spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase \"τῷ Πνεύματι τοῦ στόματος αὐτοῦ\" in the David citation is not verbatim from the LXX; it may be a free quotation or a conflation with another source.","The citation attributed to Paul is not a direct scriptural quotation; its source is uncertain, possibly a lost apocryphal text or a liturgical paraphrase."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Εἴπωμεν καὶ πρὸς τὸν ἀτυχέστατον Σαμοσατέα Παῦλον, τὸν λέγοντα, ὅτι ἀφ' οὗ προῆλθεν ἀπὸ τῆς ἀπειρογάμου Παρθένου, ἀπὸ τότε Υἱὸς ἐχρημάτισεν. Ἄφρον, οὐκ ἤκουσας αὐτοῦ τοῦ Κυρίου λέγοντος πρὸς τοὺς Ἰουδαίους· «Ὁ πατὴρ ὑμῶν Ἀβραὰμἠγαλλιάσατο ἰδεῖν τὴν ἡμέραν τὴν ἐμὴν, καὶ εἶδε καὶ ἐχάρη.» Καὶ τῶν ἀχαρίστων Ἰουδαίων λεγόντων πρὸς αὐτὸν τὸν Κύριον, «Οὔπω τεσσαράκοντα ἔτη ἔχεις, καὶ λέγεις ἑωρακέναι τὸν Ἀβραάμ;» Ἀπεκρίθη πρὸς αὐτοὺς καὶ ἔλεγεν· «Ἀμὴν, ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι.» Εἰ, πρὶν Ἀβραὰμ γενέσθαι, αὐτός ἐστι, πῶς λέγεις, ὅτι μετὰ τὴν ἔνσαρκον αὐτοῦ παρουσίαν Υἱὸς ἐχρημάτισεν; Οὐκ ἤκουσας ἐν τῷ Παροιμιαστῇ,\n\nαὐτὴ ἡ Σοφία πῶς ἔλεγεν· «Ἐγὼ ἤμην, ᾗ προσέχαιρε· καθημέραν εὐφραινόμην ἐν προσώπῳ αὐτοῦ,» ὅτε ἐποίησε τὴν οἰκουμένην, συμπαρήμην αὐτῷ; Καὶ πάλιν λέγει ὁ μέγας Παροιμιαστής· «Ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν.» Ἰδοὺ ἀεί ἐστιν ἐν τῷ Πατρί· καὶ ὁ μέγας Ἀπόστολος· «Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία.» Τί πρὸς ταῦτα λέγει ὁ ἀνόητος Σαμοσατεὺς, καὶ οὗτος, ἐξυδαρώσας τὸν θεῖον τοῦτον οἶ νον, καὶ πιὼν, καὶ τυμπανωθεὶς, ἀπώλετο σὺν τοῖς Ἀρειομανίταις. Εἴπωμεν καὶ πρὸς τοὺς ἀσεβεστάτους Μανιχαίους, τοὺς τρυγιοὺς τῶν κακῶν. Ὦ ἀσεβέστατοι Μανιχαῖοι, λέγετε δύο ὑποστάσεις εἶναι, ἀγαθοῦτε καὶ πονηροῦ; Καὶ λέγεις τὸν πονηρὸν θέλοντα μάχεσθαι τῷ ἀγαθῷ, ἵνα λάβῃ μέρος τι· καὶ ὁ ἀγα θὸς, φησὶν, ἀγαθὸς ὢν καὶ μὴ θέλων μάχεσθαι, δέ δωκε παραχωρήσας μέρος τι τῷ πονηρῷ, καὶ γέγονε τῷ πονηρῷ ἓν ἥμισυ μέρος, καὶ τῷ ἀγαθῷ ἥμισυ μέρος.","english":"Let us also speak to the most unfortunate Paul of Samosata, who says that from the time he came forth from the ever-virgin Maiden, from then he was named Son. Fool, did you not hear the Lord himself saying to the Jews: “Your father Abraham rejoiced to see my day, and he saw and rejoiced.” And when the ungrateful Jews said to the Lord himself, “You are not yet forty years old, and you say you have seen Abraham?” He answered them and said: “Truly, truly I say to you, before Abraham was, I am.” If, before Abraham was, he is, how do you say that after his incarnate presence he was named Son? Did you not hear in the Proverbs, how Wisdom herself said: “I was the one in whom he delighted; daily I rejoiced in his presence,” when he made the world, I was with him? And again the great Proverb-writer says: “God founded the earth with wisdom.” Behold, he is always in the Father; and the great Apostle: “Christ is the power of God and the wisdom of God.” What does the senseless Samosatene say to these things, and this man, having diluted this divine wine and drunk it, and become bloated, perished with the Ariomaniacs? Let us also speak to the most impious Manichaeans, the dregs of evils. O most impious Manichaeans, do you say there are two hypostases, one good and one evil? And you say the evil one wishes to fight the good one, in order to take some part; and the good one, they say, being good and not wishing to fight, gave way, yielding some part to the evil one, and there came to be for the evil one one half part, and for the good one half part.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σαμοσατέα Παῦλον","severity":"info","text":"Paul of Samosata, bishop of Antioch (c. 260–268), was condemned for adoptionist Christology, teaching that Jesus became Son only at his incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὶν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a free adaptation of John 8:58 or derive from apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἤμην, ᾗ προσέχαιρε· καθημέραν εὐφραινόμην ἐν προσώπῳ αὐτοῦ","severity":"info","text":"The quotation from Proverbs is not verbatim in the LXX; it likely paraphrases Proverbs 8:30–31, where Wisdom speaks of being with God before creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία","severity":"info","text":"This phrase echoes 1 Corinthians 1:24 and is a common patristic identification of Christ with divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίους","severity":"info","text":"Manichaean dualism posited two coeternal principles, good and evil; Athanasius caricatures their cosmology as a spatial division of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴπωμεν καὶ πρὸς","severity":"info","text":"This repeated formula marks a new addressee in the series of heretical groups, structuring the homily as a sequence of refutations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'before Abraham was, I am' is uncertain; it may be a non-canonical logion or a loose paraphrase of John 8:58.","The Proverbs quotation is not exact; the precise LXX text is unclear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Καὶ μεταμεληθὲν, φησὶν, ἦλθε τὸ ἀγαθὸν παρασκευάσασθαι εἰς πόλεμον, καὶ ἐσχημάτισεν ἑαυτὸν ἐν τῷ τοῦ πονηροῦ σχήματι. Ἀλλ', ὦ ἀσεβέστατε Μανιχαῖε, ὅτε ὁλόκληρον ἦν τὸ ἀγαθὸν, λέγεις, Οὐκ ἠθέλησε μάχεσθαι, καὶ ὅτε ἥμισυ γέγονεν, ὡς λέγεις, εἰς πόλεμον ἦλθε. Διὰ τοῦτο λέγει ὁ ἀσεβέστατος Μανιχαῖος, ὅτι «Ἦλθον ζητῆσαι τὸ ἀπολωλός.» Ὢ πολλῆς ἀφροσύνης! Ποῦ οὖν ἔτι ἀγαθοῦ γνώρισμα; Μάλιστα ὅτι καὶ τοῦ πονηροῦ σχῆμα ἀνέλαβε κατὰ σέ. Ὥσπερ οἰκοδεσπότου γυναῖκα ἐὰν ζωγράφος γράψῃ ἐν εἰκόνι παραχρῆμα ἀσέμνως, καὶ παρερχόμενος ὁ οἰκοδεσπότης ἴδῃ τὴν ἰδίαν γαμε τὴν παρὰ σχῆμα οὖσαν, οὐκ, ὀργισθεὶς καὶ πλήρης θυμοῦ γινόμενος ἀναιρήσει τὸν τοῦτο τολμήσαντα ποιῆσαι; Πόσῳ μᾶλλον τὸν λέγοντα, ὅτι τοῦ πονηροῦ σχῆμα ἀνέλαβεν; Ἰσχυρότερόν ἐστι τοίνυν, οὗ ἀπεχρήσατο τὸ σχῆμα. Ταῦτα τῶν ἀφρό νων καὶ ἀσεβῶν τὰ τολμήματα. Ὦ ἀσεβέστατε τρυγιὲ τῶν κακῶν Μανιχαῖε, οὐκ ἤκουσας τοῦ Ματθαίου λέγοντος περὶ τῆς ἐνανθρωπήσεως· «Βί βλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ;» Ἀλλ' ἐρεῖ, ὅτι Οὐ δέχομαι τὴν Παλαιάν. Καὶ ἐγὼ ἐρῶ πρὸς αὐτόν· Διὰ τί οὐ δέχῃ τὴν Παλαιάν; Οὐκ ἤκουσας αὐτοῦ τοῦ Κυρίου λέγοντος τοῖς ἀσεβεστάτοις καὶ ἀχαρίστοις Ἰουδαίοις· «Εἰ ἐπι στεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοὶ, ὅτι Μωσῆς περὶ ἐμοῦ ἐλάλησε.» Τί ἐλάλησεν, ὦ Κύριε; «Προφήτην ὑμῖν ἀναστήσει Κύριος ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ.» Τοῦτον τὸν προφήτην ὡμολόγει ἡ μακαρία Σαμαρεῖτις λέγουσα· «Κύριε, θεωρῶ, ὅτι προφήτης εἶ σύ.» Εἰ καὶ ἄνθρωπον καὶ Κύριον καὶ προ φήτην ὡμολόγει ἡ μακαρία Σαμαρεῖτις·","english":"And having repented, he says, the good came to prepare for war, and he formed himself in the form of the evil one. But, O most impious Manichaean, when the good was whole, you say, it did not wish to fight, and when it became half, as you say, it came to war. Because of this the most impious Manichaean says, \"I came to seek what was lost.\" O what great folly! Where then is the mark of the good still? Especially since it also assumed the form of the evil one, according to you. Just as if a painter paints the wife of a householder in an image indecently, and the householder passing by sees his own wife in an improper form, would he not, becoming angry and full of rage, kill the one who dared to do this? How much more so for the one who says that he assumed the form of the evil one? Therefore, that of which he made use of the form is stronger. These are the audacities of the foolish and impious. O most impious dreg of evils, Manichaean, did you not hear Matthew speaking about the incarnation: \"The book of the genealogy of Jesus Christ, son of David, son of Abraham?\" But he will say, \"I do not accept the Old Testament.\" And I will say to him: Why do you not accept the Old Testament? Did you not hear the Lord himself saying to the most impious and ungrateful Jews: \"If you believed Moses, you would believe me, because Moses spoke about me.\" What did he speak, O Lord? \"The Lord will raise up a prophet for you from among your brothers, like me.\" This prophet the blessed Samaritan woman acknowledged, saying, \"Lord, I see that you are a prophet.\" Even the blessed Samaritan woman acknowledged him as both man and Lord and prophet.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μανιχαῖε","severity":"info","text":"The Manichaean system posits a primordial conflict between good and evil, where the good becomes fragmented. Athanasius attacks this dualism, arguing that the good cannot assume evil's form without being corrupted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ","severity":"info","text":"This phrase echoes the opening of Matthew's Gospel (Matt 1:1), which traces Jesus' genealogy through David to Abraham, affirming the Old Testament lineage that Manichaeans rejected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προφήτην ὑμῖν ἀναστήσει Κύριος ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ","severity":"info","text":"This is a paraphrase of Deuteronomy 18:15 (LXX), where Moses promises a prophet like himself. Athanasius uses it to argue that Christ fulfills Old Testament prophecy, countering Manichaean rejection of the Hebrew Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, θεωρῶ, ὅτι προφήτης εἶ σύ","severity":"info","text":"The Samaritan woman's words (John 4:19) are cited to show that even a non-Jewish figure recognized Jesus as prophet and Lord, reinforcing the continuity between Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ πολλῆς ἀφροσύνης","severity":"info","text":"This exclamation marks a rhetorical climax in Athanasius' refutation, transitioning from logical argument to emotional denunciation of Manichaean folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Σαμαρεῖτις","severity":"info","text":"The Samaritan woman (John 4) is invoked as a witness to Christ's prophetic identity, a figure acceptable even to those who, like Manichaeans, might reject parts of the Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'ἀσεβέστατε' vs. 'ἀσεβέστατε') that do not affect meaning. The phrase 'Βίβλος γενέσεως' may be a loose citation of Matthew 1:1, not a direct quotation."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ἰδοὺ πάντη καὶ ὁ νόμος καὶ οἱ προφῆται, οἱ μεγάλοι καὶ οἱ ἅγιοι ὁμολογοῦσι. Πῶς δύναται βότρυς εἶναι ἄνευ ἀμπέλου; Πῶς δύναται βεβαιωθῆναι πᾶσα πραγματεία, καὶ ἡ εἰς τὸν κόσμον μέλλουσα ἔσεσθαι σωτηρία; Ὁμολογήσουσιν οἱ σημάντορες οἱ μεγάλοι προφῆται καὶ ὁ νόμος· μάλιστα αὐτοῦ τοῦ Κυρίου λέγοντος, ὅτι «Ὁ νόμος καὶ οἱ προφῆται μέχρις Ἰωάννου·» καὶ πάλιν· «Οὐκ ἦλθον καταλῦσαι τὸν νόμον οὐδὲ τοὺς προφήτας, ἀλλὰ πληρῶσαι.» Ὦ τρυγιοὶ πασῶν αἱρέσεων! Αὔταρκες αὐτοῖς ἐστι τὸ ὄνομα πρὸς τὴν πίστιν αὐτῶν. Περὶ τούτων εἶπεν ὁ μέγας ψαλμῳδὸς Δαβίδ· «Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασι,» καὶ αὐτοὶ μὴ ὁμολογήσαντες τὴν ἔνσαρκον παρουσίαν, ἀλλὰ φαντασίαν, λέγοντος τοῦ Κυρίου πρὸς τοὺς Ἰουδαίους· «Τί με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα;» Καὶ πάλιν λέγοντος αὐτοῦ πρὸς τὸν ὑπηρέτην τὸν ῥαπίσαντα αὐτόν· «Εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με τύπτεις;» Μὴ δύναται φαντασία τύπτεσθαι ἢ προσηλωθῆναι ἐν τῷ σταυρῷ; Οὐκ ἆρα σῶμα ἦν; Καὶ πῶς λέγει, ὅτι φαντασία ἐστί; Καὶ οὗτοι συνεξ αφανιζέσθωσαν νομίζοντες ἄκρατον εἶναι τὸν θεῖον οἶνον, καὶ εἰς ἔκστασιν γενόμενοι ἀπώλοντο. Εἴπωμεν καὶ πρὸς Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Βασιλίδην τὸν λέγοντα ὡς διὰ σωλῆνος ὕδωρ παρελθόντα τὸν Κύριον διὰ τῆς","english":"Behold, both the Law and the Prophets, the great and the holy, bear witness. How can a grape exist without a vine? How can every undertaking, and the salvation destined to come into the world, be confirmed? The great sign-bearers, the Prophets and the Law, will confess; especially when the Lord himself says, \"The Law and the Prophets were until John;\" and again, \"I did not come to abolish the Law or the Prophets, but to fulfill them.\" O dregs of all heresies! Their name is sufficient for their faith. Concerning these, the great psalmist David said, \"A fool said in his heart, 'There is no God.' They were corrupted and abhorred in their practices,\" and they themselves, not confessing the incarnation, but a phantasm, while the Lord says to the Jews, \"Why do you seek to kill a man who has spoken the truth to you?\" And again, when he says to the servant who struck him, \"If I spoke evilly, bear witness concerning the evil; but if well, why do you strike me?\" Can a phantasm be struck or nailed to the cross? Was it not then a body? And how does he say that it is a phantasm? And let these also be swept away, who think the divine wine is unmixed, and having fallen into ecstasy, perished. Let us also speak to Marcion, Valentinus, and Basilides, who says that the Lord passed through like water through a pipe.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ νόμος καὶ οἱ προφῆται μέχρις Ἰωάννου","severity":"info","text":"This saying is not found verbatim in the canonical Gospels; it may be a paraphrase of Matthew 11:13 or a similar tradition about John the Baptist as the last prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον καταλῦσαι τὸν νόμον οὐδὲ τοὺς προφήτας, ἀλλὰ πληρῶσαι","severity":"info","text":"A paraphrase of Matthew 5:17, where Jesus says he came not to abolish the Law and Prophets but to fulfill them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασι","severity":"info","text":"A conflation of Psalm 14:1 and Psalm 53:1 (LXX), used to condemn heretics as fools who deny God and are corrupt in their practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα","severity":"info","text":"This saying is not found in the canonical Gospels; it may be from an apocryphal tradition or a loose paraphrase of Jesus' words to the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Βασιλίδην","severity":"info","text":"Marcion, Valentinus, and Basilides were prominent second-century Christian teachers whose doctrines were deemed heretical; Athanasius groups them as docetists denying Christ's real body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φαντασία","severity":"info","text":"Phantasia (appearance) is a key term in docetic Christology, asserting that Christ's body was only an illusion; Athanasius refutes this by citing physical suffering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Jesus is unclear; they may be from non-canonical traditions or loose paraphrases.","The phrase 'divine wine is unmixed' likely refers to a heretical group (possibly Encratites or Aquarians) who rejected mixing wine with water in the Eucharist."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ἀχράντου καὶ ἀπειρογάμου Μαρίας. Ὦ ἀσεβέστατοι! οὐκ ἠκούσατε τοῦ μεγάλου ἀρχαγγέλου Γαβριὴλ λέγοντος πρὸς τὴν ἄχραντον Παρθένον Μαρίαν· «Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Τὸ γὰρ ἐκ σοῦ Ἅγιον κληθήσεται.» Εἰ οὖν εἶπε, Διὰ σοῦ, πιθανὴν εἶχον τὴν ἀναισχυντίαν· ἐν δὲ τῷ λέ γειν, «ἐκ σοῦ,» δείκνυσιν, ὅτι ἐξ αὐτῆς ἔλαβεν ὁ Θεὸς Λόγος τὸν ναὸν, ἄνθρωπον. Καὶ οὗτοι συνεκβαλέσθωσαν μετὰ τῶν νῦν Ἰουδαίων χριστομάχων Ἀρειομανιτῶν. Ὁμοίως καὶ πρὸς τὸν ἀνόητον καὶ ἀτυχέ στατον Ἱερακᾶν εἴπωμεν, τὸν νομίζοντα ὑψοῦν τὴν παρθενίαν, καὶ ἀθετεῖν τὸν γάμον. Ὦ Ἱερακᾶ, εἴπωμέν τι νομικόν· Ὁ Θεὸς Λόγος τοῦ Πατρὸς ἐν τῷ παραδείσῳ ἤγαγε τὴν Εὔαν πρὸς τὸν Ἀδάμ. Ἀλλὰ τί λέγεις, ὅτι Οὐ δέχομαι τὴν Παλαιάν; ἔστω· ἐν τῷ Εὐαγγελίῳ οὐκ ἤκουσας· Τῇ τρίτῃ ἡμέρᾳ συνανεκλίθη Κύριος ἐν Κανᾶ τῆς Γαλιλαίας εἰς τὸν γάμον, καὶ οἴνου λείψαντος, πεποίηκε τὸ ὕδωρ οἶνον; Καὶ πάλιν τῶν Ἰουδαίων λεγόντων πρὸς αὐτόν· «Μωσῆς δέδωκεν ἡμῖν βιβλίον ἀποστασίου,» τί εἶπε πρὸς αὐτοὺς ὁ Κύριος· «Μωσῆς δέδωκεν ὑμῖν βιβλίον ἀποστασίου πρὸς τὴν σκληροκαρδίαν ὑμῶν·» γέγραπται γάρ· «Ἃ ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω.» Ἔπειτα πῶς δύναται κλάδος ὑποστῆναι, ῥίζης μὴ ὑποκειμένης; Πῶς δύναται παρθένος εἶναι, πατρὸς καὶ μητρὸς μὴ ὄντων; Καὶ οὗτοι σὺν τοῖς ἑταίροις αὐτῶν ἀπόλοιντο. Εἴπωμεν καὶ πρὸς τὸν Νοβᾶτον, τὸν λέγοντα ἑαυτὸν καθαρὸν, καὶ νομίζοντα ἀναιρεῖν τὴν μετάνοιαν.","english":"of the immaculate and unwedded Mary. O most impious ones! Did you not hear the great archangel Gabriel saying to the immaculate Virgin Mary: \"Hail, graced one, the Lord is with you. The Holy Spirit will come upon you, and the power of the Most High will overshadow you. For the Holy One from you shall be called.\" If then he had said, \"through you,\" they would have a plausible shamelessness; but in saying \"from you,\" he shows that God the Word took from her the temple, the man. And let these be cast out together with the present Jewish Christ-fighters, the Ariomanites. Likewise let us speak to the foolish and most unfortunate Hieracas, who thinks to exalt virginity and to reject marriage. O Hieracas, let us say something from the Law: God the Word of the Father led Eve to Adam in the garden. But what do you say, that \"I do not accept the Old Testament\"? So be it; did you not hear in the Gospel: On the third day the Lord reclined at the wedding in Cana of Galilee, and when the wine ran out, he turned the water into wine? And again, when the Jews said to him, \"Moses gave us a bill of divorce,\" what did the Lord say to them: \"Moses gave you a bill of divorce on account of your hard-heartedness\"; for it is written: \"What God has joined together, let man not separate.\" Then how can a branch exist if the root is not placed beneath? How can a virgin exist if there is no father and mother? And may these perish together with their companions. Let us also speak to Novatus, who calls himself pure and thinks to abolish repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀχράντου καὶ ἀπειρογάμου Μαρίας","severity":"info","text":"The epithets 'immaculate' and 'unwedded' emphasize Mary's perpetual virginity, a key point in anti-heretical polemic against those denying her purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Τὸ γὰρ ἐκ σοῦ Ἅγιον κληθήσεται.","severity":"info","text":"This is a non-canonical expansion of the Annunciation narrative (cf. Luke 1:28-35), likely from apocryphal tradition, used to argue for Mary's role as theotokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειομανιτῶν","severity":"info","text":"'Ariomanites' is a polemical term for Arians, combining 'Arius' with 'mania' (madness), common in Athanasian rhetoric to discredit opponents as Christ-fighters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερακᾶν","severity":"info","text":"Hieracas was an Egyptian ascetic (3rd c.) who rejected marriage and the Old Testament; Athanasius counters him by citing both Law and Gospel to defend marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἃ ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω.","severity":"info","text":"This echoes Matthew 19:6 (cf. Mark 10:9) on the indissolubility of marriage, adapted to argue against divorce and for the sanctity of marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νοβᾶτον","severity":"info","text":"Novatus (3rd c.) led a rigorist schism denying reconciliation to lapsed Christians; Athanasius opposes his denial of repentance, aligning with mainstream ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., 'ἀπειρογάμου' for 'ἀπειρογάμου'), but the sense is clear.","The citation of Gabriel's words is not from canonical scripture; its source is uncertain, possibly apocryphal or liturgical."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Πλήρης βορβόρου καὶ δυσωδίας ὢν, οὐκ ἤκουσας τοῦ ἀγαθοῦ καὶ φιλανθρώπου τοῦ τῶν ὅλων Θεοῦ διὰ τοῦ μεγάλου προφήτου λέγοντος· «Οὐ θέλω τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν;» Καὶ πάλιν ὁ μέγας Ἰώβ· «Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' ἂν μία ἡμέρα ὁ βίος αὐτοῦ ᾖ ἐπὶ τῆς γῆς.» Καὶ πάλιν τῶν μαθητῶν λεγόντων τῷ Κυρίῳ· «Ποσάκις συγχωρήσομεν τῷ ἁμαρτάνοντι; ἕως ἑπτάκις;» Ὁ δὲ Κύριος εἶπε πρὸς αὐτούς· «Οὐχὶ, ἀλλ' ἕως ἑβδομηκοντάκις ἑπτά.» Ἀνακυλιομένης τῆς ἐπαγγελίας διαιωνίζεται ἡ μετάνοια· οὐχ ἵν' ἀκούον τες ἐπιμένωμεν ἁμαρτάνειν· μὴ γένοιτο! ἀλλ' ἵνα δείξωμεν τὴν ἀγαθότητα τοῦ ἀγαθοῦ καὶ φιλαν θρώπου τῶν ὅλων Θεοῦ· καὶ πάλιν διὰ τοῦ μεγάλου Ἡσαΐου ἐπικηρύσσοντος τὴν Ἱερουσαλὴμ, καὶ λέγοντος αὐτοῦ· «Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ· Υἱοὺς ἐγέννησα, καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν,» καὶ τὰ ἑξῆς. Οἴδατε, ἀδελφοί. Καὶ μετὰ τὸ αὐτοῦ τὴν τοσαύτην γενέσθαι ἀπειλὴν, λέγει· «Λούσασθε, καθαροὶ γίνεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν.» Ὢ μεγάλης ἀγαθότητος! Καὶ πάλιν τοῦ Πέτρου τοῦ μεγάλου εἰπόντος πρὸς αὐτὸν, ὅτε ἐπερώτησε τοὺς μαθητὰς λέγων· «Τίνα με λέγουσιν οἱ ἄν θρωποι εἶναι;»–»Οἱ μὲν ἔλεγον, ὅτι Ἡλίας εἶ· ἄλλοι ἔλεγον προφήτης.» Καὶ αὐτοῦ εἰπόντος πρὸς αὐτούς· «Ὑμεῖς δὲ τίνα μὲ λέγετε;» Καὶ ἀποκριθεὶς ὁ Πέτρος εἶπε· «Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος,» ὁ ἐρχόμενος εἰς τὸν κόσμον. Εὐθέως δὲ εἶπε πρὸς αὐ τὸν ὁ Κύριος· «Μακάριος εἶ, Σίμων βὰρ Ἰωνᾶ· ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ' ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.","english":"Being full of filth and stench, did you not hear the good and philanthropic God of all speaking through the great prophet: \"I do not desire the death of the sinner, but his repentance\"? And again the great Job: \"No one is clean from defilement, not even if his life on earth is but one day.\" And again the disciples saying to the Lord: \"How many times shall we forgive the one who sins? Up to seven times?\" And the Lord said to them: \"No, but up to seventy times seven.\" The promise rolls on, repentance is perpetuated; not so that hearing this we persist in sinning—far from it!—but so that we may show the goodness of the good and philanthropic God of all. And again through the great Isaiah proclaiming Jerusalem and saying: \"Hear, O heaven, and give ear, O earth: I have begotten sons and raised them high, but they have rejected me,\" and so forth. You know, brothers. And after such a great threat from him, he says: \"Wash yourselves, become clean, remove the wickedness from your souls.\" O what great goodness! And again when the great Peter said to him, when he questioned the disciples saying: \"What do men say I am?\"—\"Some said that you are Elijah; others said a prophet.\" And he said to them: \"And what do you say I am?\" And Peter answered and said: \"You are the Christ, the Son of the living God,\" who comes into the world. And immediately the Lord said to him: \"Blessed are you, Simon bar Jonah, for flesh and blood did not reveal this to you, but my Father in the heavens.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ θέλω τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν","severity":"info","text":"This quotation is not a direct biblical verse but a paraphrase of God's mercy, possibly echoing Ezekiel 18:23 or 33:11. The source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' ἂν μία ἡμέρα ὁ βίος αὐτοῦ ᾖ ἐπὶ τῆς γῆς","severity":"info","text":"This saying is not found in the canonical Book of Job. It may be a loose paraphrase or from a non-canonical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποσάκις συγχωρήσομεν τῷ ἁμαρτάνοντι; ἕως ἑπτάκις; ... ἕως ἑβδομηκοντάκις ἑπτά","severity":"info","text":"This exchange between disciples and the Lord is not in the canonical Gospels. It resembles a saying in the Didache or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ· Υἱοὺς ἐγέννησα, καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν","severity":"info","text":"This is not a direct quotation from the canonical Isaiah. It may be a paraphrase of Isaiah 1:2 or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λούσασθε, καθαροὶ γίνεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν","severity":"info","text":"This call to purification is not found in the canonical Isaiah. It may be a free composition by the homilist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος","severity":"info","text":"This confession of Peter is not in the canonical Gospels. It echoes Matthew 16:16 but with added phrase 'of the living God'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural quotations that are not verbatim from the canonical Bible; their sources are uncertain, possibly from apocryphal or oral tradition.","The phrase 'βὰρ Ἰωνᾶ' (bar Jonah) is Aramaic, used here as a patronymic for Simon Peter, but its exact form and source are unclear."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν. Σοὶ δώσω τὰς κλεῖς τῆς βασιλείας οὐρανῶν· καὶ πάντα ὅσα ἂν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς.» Καὶ τοσαύτας ἐπαγγελίας λαβὼν, εἶπε τῷ Κυρίῳ· «Ἀκο λουθήσω σοι, ὅπου ἐὰν ἀπέρχῃ, καὶ θήσω τὴν ψυχήν μου ὑπὲρ σοῦ.» Εὐθέως εἶπε πρὸς αὐτὸν ὁ Κύριος· «Ἀμὴν λέγω σοι· σήμερον πρὸ τοῦ ἀλέκτορα φωνῆ σαι, τρὶς ἀπαρνήσῃ με.» Καὶ ἀρθέντος τοῦ Κυρίου εἰς τὸν οἶκον τοῦ Καϊάφα, καὶ παντὸς τοῦ συνεδρίου μετὰ τοῦ Καϊάφα, καὶ τοῦ Πέτρου ἑστῶτος ἐν τῷ πυ λῶνι, ὃν καὶ ἰδὼν ὁ παῖς εἶπε πρὸς αὐτόν· Οὐκ εἶ σὺ μετ' αὐτοῦ; Ὁ δὲ Πέτρος εἶπε πρὸς αὐτόν· Οὐκ εἰμί. Καὶ πάλιν τῆς θυρωροῦ εἰπούσης πρὸς αὐτόν· Μὴ καὶ σὺ ἐκ τῶν Γαλιλαίων εἶ; Ἀπεκρίθη καὶ εἶπεν· Οὐκ εἰμί. Καὶ τοῦ ὑπηρέτου ἐπερωτήσαντος\n\nαὐτὸν, ἠρνήσατο, καὶ εὐθέως ἀλέκτωρ ἐφώνησε. Καὶ στρα φεὶς ὁ τῶν ὅλων Κύριος προσέσχε τῷ Πέτρῳ· καὶ ἐδάκρυσεν ὁ Πέτρος, καὶ διὰ τῶν δακρύων ἀπενίψατο τὴν ἄρνησιν ἐν αὐτῇ τῇ μετανοίᾳ. Καὶ πάλιν ὁ ἅγιος προφήτης εἶπεν· «Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ.» Εἰ ἄστρα οὐ καθαρὰ, πῶς σὺ τὸν καθαρὸν καὶ εὔσπλαγχνον, καὶ φιλάνθρωπον Θεὸν σκληρὸν καὶ ἀφιλάνθρωπον λέγεις; Καὶ οὗτος συνεκβαλλέσθω μετὰ τῶν ἄλλων αἱρεσιαρχῶν. Εἴπωμεν καὶ πρὸς τὸν δείλαιον Φρύγα τὸν λέγοντα μετὰ τὴν ἐπιδημίαν τοῦ Σωτῆρος ἐπιδεδημηκέναι Μοντανὸν καὶ Πρίσκιλλαν. Ταῦτα γρεῶν πτύσματα ἴσως ὡς κεκεπφωμένων. Πῶς δύναται μετὰ τὴν ἐπιδημίαν τοῦ Σωτῆρος πάλιν προφήτης ἐπιδεδημηκέναι; Οὐκ ἤκουσας, ὅτι ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου; Ἄκουσον σὺ, λαὲ τοῦ Κυρίου.","english":"You are Peter, and upon this rock I will build my Church. I will give you the keys of the kingdom of heaven; and everything that you bind on earth will be bound in the heavens. And having received such promises, he said to the Lord: \"I will follow you wherever you go, and I will lay down my life for you.\" Immediately the Lord said to him: \"Truly I tell you, today before the rooster crows, you will deny me three times.\" And when the Lord was taken to the house of Caiaphas, and the whole council with Caiaphas, and Peter was standing at the gate, the servant saw him and said to him: \"Are you not with him?\" But Peter said to him: \"I am not.\" And again, when the doorkeeper said to him: \"Are you not also one of the Galileans?\" He answered and said: \"I am not.\" And when the attendant questioned him, he denied it, and immediately a rooster crowed. And the Lord of all turned and looked at Peter; and Peter wept, and through his tears he washed away the denial in that very repentance. And again the holy prophet said: \"The stars are not pure before him.\" If the stars are not pure, how can you call the pure, compassionate, and philanthropic God harsh and unphilanthropic? And let this one be cast out with the other heresiarchs. Let us also speak to the wretched Phrygian who says that after the coming of the Savior, Montanus and Priscilla came. These are perhaps the spittle of the dumb. How can a prophet have come again after the coming of the Savior? Did you not hear that the law and the prophets were until John? Listen, you people of the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν","severity":"info","text":"This echoes Matthew 16:18, where Jesus addresses Peter. The Greek plays on Πέτρος (Peter) and πέτρᾳ (rock), a wordplay central to Petrine primacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοὶ δώσω τὰς κλεῖς τῆς βασιλείας οὐρανῶν","severity":"info","text":"The promise of the keys of the kingdom alludes to Matthew 16:19, though the wording here is a paraphrase. The keys symbolize authority to bind and loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ","severity":"info","text":"This quotation is not from the canonical Bible but may derive from a lost apocryphon or a patristic saying. It is used to argue that even celestial bodies are impure before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φρύγα","severity":"info","text":"The 'Phrygian' refers to Montanus, a second-century heretic from Phrygia. Montanus claimed prophetic inspiration, and his followers included Priscilla and Maximilla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μοντανὸν καὶ Πρίσκιλλαν","severity":"info","text":"Montanus and Priscilla were leaders of the Montanist movement, which emphasized new prophecy. Athanasius rejects their claim to post-incarnational prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ οὗτος συνεκβαλλέσθω μετὰ τῶν ἄλλων αἱρεσιαρχῶν","severity":"info","text":"This sentence marks a transition from the Peter narrative to a new heretical target, the Phrygian (Montanist). The pattern of naming and dismissing heresiarchs recurs throughout the homily.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ' is uncertain; it may be a non-canonical saying or a misattribution.","The phrase 'πάντα ὅσα ἂν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς' is not a direct biblical quote but a theological expansion of binding authority."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ὥσπερ βασιλεὺς μέλλει καταντᾷν ἔν τινι πόλει, καὶ ἀποστέλλει σημάντορας λέγων· Ἰδοὺ ποίῳ σχήματι μέλλω ἔρχεσθαι. Ἐὰν δὲ ἐπιδημήσῃ, καὶ ἐπιγνῶσι τὴν ἐνσημανθεῖσαν ἐπιδημίαν, προσκυνοῦντες αὐτὸν, οὐκ ἔτι χρεία τοῦ σημαίνοντος· αὐτοψὶ γὰρ ἑώρακα αὐτὸν τὸν σημανθέντα. Ἐὰν δέ τις εἴπῃ ἐν αὐτῇ τῇ πόλει, ὅτι μέλλει ἔσεσθαι ὁ βασιλεὺς, οὐκ ἂν κατα πτύσωσιν αὐτοῦ οἱ ἐν τῇ πόλει λέγοντες, ὅτι· Ὃν ἑωράκαμεν καὶ ἔχομεν μεθ' ἑαυτῶν, πῶς σὺ λέγεις, ὅτι σημαίνω ὑπάρχειν ἄλλον; Καὶ οὗτοι τοίνυν σὺν ταῖς ἄλλαις αἱρέσεσιν ἀπώλοντο Εἴπωμεν καὶ πρὸς τὴν νέαν αἵρεσιν, τὴν ἐκ Συρίας ἐλθοῦσαν εἰς Αἴγυπτον, τοὺς Ἀπολλιναριστάς· καινὸν δόγμα προσενέγκαντος Ἀπολλιναρίου, σῶμα μόνον λαβόντα Θεὸν ἐκ τῆς ἀχράντου καὶ ἀειπαρθένου Μαρίας, καὶ αὐτὸν τὸν Θεὸν Λόγον ἀντὶ ψυχῆς ὄντα. Ὦ ἀτελέστατε καὶ ἄψυχε! Εἰ, τελείου τοῦ ἀνθρώπου παρὰ τὴν ἐντολὴν πράξαντος, καὶ ἐκβληθέντος τοῦ παραδείσου, καὶ εἰς θάνατον καταπεσόντος, μερικῶς ἔσωζε τὸν ἄνθρωπον· καὶ πῶς ἔμελλε σώζεσθαι ἡ ψυχή; Οὐκ ἤκουσας τοῦ μεγάλου προφήτου Ἡσαΐου κατὰ τῆς ἀθεΐας σου κηρύσσοντος, ὅτι «Παιδίον ἐγεννήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλοῦσι τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος.» Μὴ εἶπεν, ὅτι Σὰρξ οὐ παιδίον καὶ υἱὸς ἐγεννήθη. Γνῶθι, ἀσύνετε, ὅτι, παιδίον λέγων, τέλειον ἄνθρωπον δείκνυσι. Δειχθέντος τοίνυν τοῦ τελείου, ὁ μέγας εὐαγγελιστὴς Ἰωάννης ὁ υἱὸς τῆς βροντῆς, ἁπλῇ τῇ φωνῇ λέγει· «Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.","english":"Just as a king is about to arrive in some city, and he sends heralds saying, \"Behold, in what manner I am about to come.\" But if he arrives, and they recognize the arrival that was signified, they worship him, and there is no longer need of the one who signified; for they have seen with their own eyes the one who was signified. But if someone in that same city should say that the king is about to be present, would not those in the city spit upon him, saying, \"He whom we have seen and have with us, how can you say that another is signified to exist?\" And so these, along with the other heresies, perished. Let us also speak against the new heresy, which came from Syria into Egypt, the Apollinarists: Apollinarius brought a new doctrine, that God took only a body from the pure and ever-virgin Mary, and that the God Logos himself is in place of a soul. O most incomplete and soulless one! If, when the complete man acted contrary to the commandment and was cast out of paradise and fell into death, he partially saved the man, how was the soul to be saved? Did you not hear the great prophet Isaiah proclaiming against your godlessness, that \"A child was born to us, and a son was given to us, whose beginning is upon his shoulder, and they call his name Angel of Great Counsel\"? He did not say, \"Flesh, not a child and son, was born.\" Know, senseless one, that by saying \"child,\" he shows a complete man. Since the complete man has been shown, the great evangelist John, the son of thunder, says with a simple voice, \"In the beginning was the Logos, and the Logos was with God, and the Logos was God. This one was in the beginning with God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀπολλιναριστάς","severity":"info","text":"Apollinarius of Laodicea (c. 310–390) taught that in Christ the divine Logos replaced the human rational soul, leaving only a human body. This passage attacks that view, which was condemned at the First Council of Constantinople in 381.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παιδίον ἐγεννήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλοῦσι τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος","severity":"info","text":"This citation of Isaiah 9:6 (LXX) is used to argue that Christ was a complete human child, not mere flesh. The phrase 'Angel of Great Counsel' is a Christological title from the Septuagint, not the Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος","severity":"info","text":"John 1:1 is quoted to affirm the full divinity of the Logos, countering Apollinarius’s subordination of the Logos to a soul-like role. The citation supports the Nicene position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ βασιλεὺς μέλλει καταντᾷν","severity":"info","text":"The passage opens with an extended simile of a king and heralds, a rhetorical device common in Athanasian polemic. It illustrates the obsolescence of heretical teachers once the true Christ is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἴπωμεν καὶ πρὸς τὴν νέαν αἵρεσιν, τὴν ἐκ Συρίας ἐλθοῦσαν εἰς Αἴγυπτον","severity":"info","text":"This marks Apollinarianism as a recent Syrian import into Egypt, reflecting the historical spread of the heresy. Athanasius’s contemporary polemic helped shape later orthodox Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μερικῶς ἔσωζε τὸν ἄνθρωπον","severity":"caution","text":"The argument that a partial salvation of man occurred after the Fall is obscure. It may refer to a soteriological claim by Apollinarius that Christ’s body-only incarnation sufficed for redemption, which Athanasius rejects as incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The simile of the king and heralds is not explicitly tied to a specific heresy; its application to Apollinarianism is inferred. The phrase 'μερικῶς ἔσωζε' is ambiguous: it may mean 'he saved partially' or 'he saved in part', and the referent of 'he' is unclear—possibly Adam or Christ."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν.» Καὶ αὐτὸς ὁ Κύριος λέγει· «Νῦν ἡ ψυχή μου τετάρακται.» Εἰς τίνα φθάνει αὕτη ἡ φωνή; εἰς τὸν Θεὸν Λόγον; Ἄπαγε! Ὁ ἀτάραχος Θεὸς Λόγος, ἐλθὼν τὴνταραχὴν παῦσαι, αὐτὸς ἔλεγε τὴν φωνήν; Ἀλλὰ τὸ σῶμα μᾶλλον θέλεις λέγειν, ὅτι αὐτὸ εἶπε; σφάλλῃ, καθ' ἑαυτὸ τὸ σῶμα ἀκίνητόν ἐστιν, εἰ μὴ ἡ ψυχὴ ἦν ἐν αὐτῷ. Οὐκ ἤκουσας Μωσέως λέγοντος· «Ἐμφάνισόν μοι σαυτόν;» καὶ εὐθέως ἀκούει· «Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται.» Μετὰ δὲ τὸ τεθῆναι τὸ σῶμα ἐν τῷ μνημείῳ σὺν τοῖς σώμασι, πῶς κατήρχετο ἡ θεότης ἐν τῷ ᾅδῃ σῶσαι τὰς ψυχὰς γυμνή; Μᾶλλον ἀπολέσαι αὐτὰς κατήρχετο, ἢ σῶσαι. Οὐδεὶς γὰρ ἠδύνατο ἰδεῖν τὴν θεότητα γυμνὴν καὶ σωθῆναι. Οὐκοῦν ἄρα τῆς ψυχῆς χρεία· ἵνα ἐν τῇ ψυχῇ δυνηθῶσιν αἱ ψυχαὶ σωθῆναι. Καὶ πάλιν αὐτὸς ὁ Κύριος λέγει· «Ὁ καλὸς ποιμὴν τὴν ψυχὴν τίθησιν ὑπὲρ τῶν προβάτων. Ἐγώ εἰμι ὁ καλὸς ποιμήν.» Καὶ πάλιν λέγει· «Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ πάλιν ἆραι αὐτήν.» Καὶ πάλιν χρηματίζει ὁ ἄγγελος τῷ Ἰωσὴφ ἐν τῇ Αἰγύπτῳ, καὶ λέγει αὐτῷ· «Ἀναστὰς, ἆρον τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, ἰδοὺ γὰρ τεθνήκασιν οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.» Ἰδοὺ πάντη μαρτυρεῖται ἐν ταῖς θείαις Γραφαῖς περὶ τῆς ἐπιδημίας τοῦ ἀγαθοῦ καὶ φιλανθρώπου Θεοῦ Λόγου, ὅτι τέλειον τὸν ναὸν, ἄνθρωπον ἐφόρεσε γενόμενος ἄνθρωπος, ἵνα σωθῇ πᾶν τὸ γένος ἡμῶν τῶν ἀνθρώπων. Ἀλλὰ τί ἐρεῖς, ὅτι διὰ Ἡσαΐου εἶπε πρὸς τοὺς Ἰουδαίους·","english":"Everything came to be through him, and without him nothing came to be.\" And the Lord himself says, \"Now my soul is troubled.\" To whom does this utterance refer? To the God Logos? Far from it! The undisturbed God Logos, having come to put an end to disturbance, would he himself utter that utterance? But you wish to say that it was the body that spoke? You err: the body by itself is motionless, unless the soul is in it. Have you not heard Moses saying, \"Show me yourself\"? And immediately he hears, \"No one will see my face and live.\" After the body was placed in the tomb with the bodies, how did the divinity descend into Hades naked to save the souls? It descended rather to destroy them than to save them. For no one could see the divinity naked and be saved. Therefore, there is need of the soul, so that through the soul the souls might be saved. And again the Lord himself says, \"The good shepherd lays down his soul for the sheep. I am the good shepherd.\" And again he says, \"I have authority to lay down my soul and to take it up again.\" And again the angel gives an oracle to Joseph in Egypt and says to him, \"Arise, take the child and his mother, for behold, those who seek the soul of the child have died.\" Behold, it is everywhere testified in the divine Scriptures concerning the sojourn of the good and philanthropic God Logos, that he wore a perfect temple, a man, having become man, so that our entire race of men might be saved. But what will you say, that through Isaiah he spoke to the Jews:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν","severity":"info","text":"Echoes John 1:3, though the wording is adapted; the standard text reads 'πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῦν ἡ ψυχή μου τετάρακται","severity":"info","text":"Likely a reference to Psalm 6:4 (LXX) or a similar expression of distress; the exact phrase is not a direct Gospel quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμφάνισόν μοι σαυτόν","severity":"info","text":"Alludes to Exodus 33:18-23, where Moses asks to see God's glory and is told no one can see God's face and live.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ καλὸς ποιμὴν τὴν ψυχὴν τίθησιν ὑπὲρ τῶν προβάτων","severity":"info","text":"Combines the Good Shepherd imagery of John 10:11 with the phrase 'lays down his soul', which is not a direct Johannine quote but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ πάλιν ἆραι αὐτήν","severity":"info","text":"Not a direct biblical verse; may reflect a lost apocryphal saying or a free adaptation of Christ's authority over life and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρηματίζει ὁ ἄγγελος τῷ Ἰωσὴφ ἐν τῇ Αἰγύπτῳ","severity":"info","text":"Refers to the angelic warning to Joseph in Matthew 2:13, but the wording 'oracle' (χρηματίζει) is unusual and may reflect a liturgical or homiletic source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Νῦν ἡ ψυχή μου τετάρακται' is not a standard Gospel citation; its source is uncertain.","The saying 'Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ πάλιν ἆραι αὐτήν' is not found in the canonical Gospels and may be apocryphal or a free composition.","The reference to the angel's 'oracle' to Joseph in Egypt conflates Matthew 2:13 with a more formal prophetic term."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"«Τὰς νεομηνίας ὑμῶν καὶ τὰ Σάββατα μισεῖ ἡ ψυχή μου;» Ἀφρονέστατε. Ὥσπερ διὰ τούτου τοῦ μεγάλου προφήτου· «Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ.» Καὶ πάλιν· «Παιδίον ἐγεννήθη·» καὶ πάλιν, ὅτι «Ἄνθρωπός ἐστι,» καὶ, «Τίς γνώσεται αὐτόν;» καὶ περὶ τούτου ἐσήμανε δι' ἑαυτοῦ ὁ Κύριος, ὅτι ἐν τῇ ἐπιδημίᾳ, μέλλοντος αὐτοῦ τοιαῦτα καὶ τηλικαῦτα σημεῖα καὶ τέρατα ποιεῖσθαι ἐν Σαββάτοις, καὶ ἀντὶ τοῦ εὐλογεῖν αὐτὸν, ὑποβαλλόμενοι ὑπὸ τοῦ διαβόλου, ὕβριζον αὐτόν. Διὰ τοῦτο, καθὼς προεῖπον, καὶ αὐτὸ προεσημαίνετο. Λοιπὸν πρὸς ταῦτα τί λέγεις, ὦ ἄψυχε; Καὶ σὺ σὺν ταῖς ἄλλαις αἱρέσεσιν ἀπόλου. Ἡ δὲ καθολικὴ Ἐκκλησία αὕτη, ὀρθῶς ἀναγνοῦσα καὶ ἀκριβῶς ἐρευνήσασα τὰς θείας Γραφὰς, ἐπῳκοδόμησεν ἑαυτὴν ἐπὶ τὴν πέτραν, ἡ τελεία περιστερὰ, ἡ κατέχουσα τὸν οἴακα τῆς ὀρθῆς καὶ εὐσεβοῦς πίστεως ἐν τῷ σκάφει τῷ ἀποστολικῷ. Τῶν κυμάτων προσρασσόντων τῇ ἀκινήτῳ πέτρᾳ, καὶ ἐπαφριζόντων, εἰς ἑαυτὰ ἀναλυόμενα ἐξαφανίζονται. Τρικυμίας δὲ ἡγοῦ πάσας τὰς αἱρέσεις. Ἡμεῖς δὲ, παρακαλῶ, τούτῳ τῷ τριπλόκῳ καὶ ἀδιαιρέτῳ σχοινίῳ τὰ δράγματα σφίγξωμεν, τὰς ἐντολὰς ποιοῦντες λέγω, ἵνα καταντήσωμεν ἐκεῖ εἰς τὸν λιμένα τὸν σωτήριον ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, καὶ εἴπῃ ὁ Θεὸς Λόγος, ὁ Υἱὸς ἡ σοφία τοῦ Πατρός· «Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκας,» καὶ καταξιώσῃ εἰπεῖν καὶ πρὸς ἡμᾶς· εὖ, δοῦλοι πιστοὶ καὶ ἀγαθοί· ἐπὶ ὀλίγα ἦτε πιστοὶ, ἐπὶ πολλῶν καταστήσω ὑμᾶς, εἰσέλθετε εἰς τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. Γένοιτο! Ἀμήν.","english":"Your new moons and your Sabbaths does my soul hate?\" Most foolish one. Just as through this great prophet: \"Behold, the Virgin will conceive in her womb and bear a son, and they will call his name Emmanuel.\" And again: \"A child was born;\" and again, that \"He is a man,\" and, \"Who will know him?\" And concerning this the Lord signified through himself, that at his advent, when he was about to perform such and so great signs and wonders on the Sabbaths, and instead of blessing him, being instigated by the devil, they reviled him. Therefore, as I said before, this too was prefigured. So what do you say to these things, O senseless one? You too perish along with the other heresies. But this Catholic Church, having read correctly and accurately investigated the divine Scriptures, built herself upon the rock, the perfect dove, holding the helm of right and pious faith in the apostolic ship. The waves dash against the immovable rock and, foaming, dissolve and vanish into themselves. Consider all the heresies as a triple wave. But let us, I beseech you, bind the sheaves with this threefold and undivided rope, I mean by fulfilling the commandments, so that we may arrive there at the saving harbor in the kingdom of heaven, and the God Logos, the Son, the wisdom of the Father, may say: \"Behold, I and the children whom you gave me,\" and may deign to say also to us: \"Well done, faithful and good servants; you were faithful over a few, I will set you over many; enter into the kingdom prepared for you.\" So be it! Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰς νεομηνίας ὑμῶν καὶ τὰ Σάββατα μισεῖ ἡ ψυχή μου","severity":"info","text":"The opening phrase echoes Isaiah 1:13 LXX, where God rejects the Jews' festivals; Athanasius adapts it to attack heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ","severity":"info","text":"This is a direct citation of Isaiah 7:14 LXX, the Emmanuel prophecy, used here to support Christ's incarnation against docetic or adoptionist heresies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τριπλόκῳ καὶ ἀδιαιρέτῳ σχοινίῳ","severity":"info","text":"The 'threefold and undivided rope' likely symbolizes the Trinity, a common patristic image for unity in diversity, here urging orthodox cohesion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἡ καθολικὴ Ἐκκλησία","severity":"info","text":"The 'Catholic Church' here means the universal orthodox church, not the Roman institution; Athanasius contrasts it with heretical groups in 4th-century Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λοιπὸν πρὸς ταῦτα τί λέγεις, ὦ ἄψυχε;","severity":"info","text":"This rhetorical question marks a transition from scriptural argument to a direct apostrophe against the heretic, intensifying the homily's polemical tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γένοιτο! Ἀμήν","severity":"info","text":"The closing formula 'So be it! Amen' is typical of liturgical homilies, indicating the passage's use in a worship setting, possibly as a doxology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριπλόκῳ καὶ ἀδιαιρέτῳ σχοινίῳ' could also refer to the three theological virtues (faith, hope, charity) rather than the Trinity; the reading as Trinity is preferred given the context of anti-heretical unity.","The identity of the 'great prophet' is not named; it is likely Isaiah, but the text does not specify, leaving a minor ambiguity."],"confidence":"high","notes":[]}]}