{"slug":"tmp399.tmp399.opp-lat1","id":"latin:ogl-pl:tmp399.tmp399.opp-lat1","title":"Provinciae Palestinae Liber De Fide [Incertus]","title_source":"Provinciae Palestinae Liber De Fide [Incertus]","author":"Rufinus Aquileiensis","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:38:34Z","cost_usd":0.006612},"source":{"registry_id":"latin:ogl-pl:tmp399.tmp399.opp-lat1","work_id":"tmp399.tmp399.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp399/tmp399/tmp399.tmp399.opp-lat1.xml"},"stats":{"passages":72,"english_words":17900,"coptic_letters":0,"source_letters":70076,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp399/tmp399/tmp399.tmp399.opp-lat1.xml"}],"checks":{"work":"tmp399.tmp399.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":72,"translated":72,"commentary_passages":0,"commentary_units":0,"english_words":17900,"source_letters":70075,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 72 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: Isaiah 7:14; John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":72},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"RUFINI PRESBYTERI PROVINCIAE PALESTINE a LIBER DE FIDE.\n\nHaec nostra fides est, quam didicimus a Deo qui a vetus Testamentum praedicaverunt; nec non etiam a sanctis et beatis Apostolis et Evangelistis, qui novum Christi Testamentum nobis salubriter insinuarunt.\n\nI. Quod unus est Deus habens Verbum substantivum aequale per omnia sibi, similiter et sapientiam substantivam aequalem sibi per omnia. Una substantia Patris et Unigeniti et Spiritus sancti, una potentia, unus Dominus, sine principio, sine fine, simplex et incompositus, incorporalis, sine figura, sine circumdatione, non crescens, non deficiens, non indigens, indivisus, infinitus, invisibilis, incomprehensibilis, inconvertibilis, sine interitu, immutabilis. Hoc quod est semper et idem erit, conditor omnium, potestatem habens, provisor benignus, justus judex vivorum et mortuorum. Et quod unicus Dens Verbum in extremo temporum natos est ex Spiritu sancto et Maria semper virgine, et quod crucifixus mortuus est propter nos, et quod tertia die resurrexit, et ascendit in coelos, et sedet in dexteram Patris sui, et quod judicaturus est vivos et mortuos, et cum eadem carne secundum facta sua unusquisque vicem recipiet.","english":"THE BOOK OF FAITH OF RUFINUS THE PRESBYTER OF THE PROVINCE OF PALESTINE.\n\nThis is our faith, which we have learned from God who preached the Old Testament; and also from the holy and blessed Apostles and Evangelists, who healthfully imparted to us the New Testament of Christ.\n\nI. That there is one God, having a substantial Word equal to himself in all things, and likewise a substantial Wisdom equal to himself in all things. One substance of the Father and the Only-begotten and the Holy Spirit, one power, one Lord, without beginning, without end, simple and uncompounded, incorporeal, without shape, without circumscription, not growing, not diminishing, not lacking, undivided, infinite, invisible, incomprehensible, unchangeable, without destruction, immutable. This which is always and the same shall be, the creator of all things, having power, a kindly provider, a just judge of the living and the dead. And that the only-begotten God the Word was born in the last times of the Holy Spirit and Mary ever virgin, and that he was crucified and died for us, and that on the third day he rose again, and ascended into heaven, and sits at the right hand of his Father, and that he will judge the living and the dead, and with the same flesh each one shall receive in turn according to his deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"II. Simplex et incompositus est Deus, eo quod non est corpus divinitas: compositio enim propria est corporum. Simplex et incompositus, eo quod non accidit ei verbum et sapientia: compositio enim ex substantia simul et accidentibus constare dinoscitur. Simplex et incompositus, neque enim diversa est Patris et Filii et Spiritus saucii substantia, sed una penitus eademque monstratur.\n\nIII. Et quod una est eadem Patris et Filii et Spiritus sancti substantia et virtus, testis est Dominus noster Jesus Christus, de semetipso docens et de Spiritu sancto. J De se quidem dicit. Ego et Pater unum sumus (Joan. 10. 30.), et iterum; Qui me vidit, vidit et Patrem (Joan. 14. 9.), His dictis, ostendit aperte unam esse substantiam, eamdemque virtutem. Nam cum dixisset Philippo, Tanto tempore vobiscum sum, et non cognovistis me; qui me vidit, vidit et Patrem (Ibid.), docere voluit, unum nos ipsum et Patrem eumdemque cernere virtute simul atque substantia ex mirabilibus quae faciebat. Quorum enim una voluntas, eadem sunt opera, earum quoque est eadem substantia. Ideoque dicebat Judaeis: Si non facio opera Patris mei, nolite mihi credere: sin autem facio, et si mihi non creditis, operibus credite, ut sciatis et intelligatis quod Pater est in me, et ego in ipso (Joan. 40. 37.). Mire autem etiam hoc docuit, non aliter nisi ex operibus divinitatem debere cognosci.","english":"II. God is simple and incomposite, because the divine nature is not a body; for composition is proper to bodies. He is simple and incomposite, because word and wisdom are not accidents in him; for composition is recognized to consist of substance together with accidents. He is simple and incomposite, for the substance of the Father and of the Son and of the Holy Spirit is not diverse, but is shown to be one and the same entirely.\n\nIII. And that the substance and power of the Father and of the Son and of the Holy Spirit is one and the same, our Lord Jesus Christ is the witness, teaching concerning himself and concerning the Holy Spirit. Of himself indeed he says: I and the Father are one, and again: He who has seen me has seen the Father. By these words he showed openly that the substance is one and the power the same. For when he had said to Philip: Have I been with you so long, and you have not known me? He who has seen me has seen the Father, he wished to teach that we behold him and the Father as one and the same, both in power and in substance, from the wonderful works which he did. For those whose will is one, whose works are the same, of these also the substance is the same. And therefore he said to the Jews: If I do not the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in him. Admirably also he taught this, that the divine nature ought not to be known otherwise than from works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Quippe cum naturaliter invisibilis sit, et non aliter videatur, quam ex s(??)is operibus et factis, ut etiam Sapientia testatur, dicens: Ex magnitudine enim et pulchritudine operum competenter conditor eorum perspicitur (Sap. 13. 5.). Similiter autem et am beatus Paulus Apostolus dicit, Invisibilia enim ipsius a creatura mundi per ea quae facta sun intellecta conspiciuntur, sempiterna quoque ejus virtus et divinitas (Rom 1.20.). Docet autem iterum sanctus Apostolus Joannes, quod Dominus noster Jesus Christus aperte seipsum praedicaret Judaeis Filium Dei secundum substantiam in eo quod dicit, Propterea magis quaerebant eum Judaei occidere, quod non solum solvebat sabbatum, verum etiam Patrem suum Deum esse dicebat, aequalem se faciens Deo (Joan. 5. 18.). Et hoc tunc intellexerunt Judae, quod Jesus semetipsum manifestavit Filium secundum substantiam esse, cum diceret ad illos, Pater meus usque modo operatur, et eqo operor (Joan. 5. 17.).","english":"Since he is by nature invisible, and is seen only through his works and deeds, as Wisdom also testifies, saying: \"For from the greatness and beauty of the works their creator is fittingly perceived\" (Wis. 13:5). In like manner also the blessed Apostle Paul says: \"For his invisible attributes, from the creation of the world, are understood and seen through the things that were made, as well as his eternal power and divinity\" (Rom. 1:20). The holy Apostle John also teaches again that our Lord Jesus Christ openly proclaimed himself to the Jews to be the Son of God according to substance, in that he says: \"For this reason the Jews sought all the more to kill him, because he not only was breaking the sabbath, but was also saying that God was his Father, making himself equal to God\" (John 5:18). And the Jews understood this then, that Jesus manifested himself to be the Son according to substance, when he said to them: \"My Father is working until now, and I am working\" (John 5:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"IV. Sed haec quidem dc seipso Dominus noster Jesus Christus docuit. Docuit autem etiam de Spiritu sancto, eo quod de Dei substantia est, et quod ea quae facit Deus Pater, eadem pariter etiam Spiritus facit, cum dicit Spiritus veri atis qui a Patre procedit (Joan. 2(??)). Porro autem cum ejiceret adversarias potestates, quas juxta consuetudinem hominum daemones appellat, dicebat. Si autem ego in digito Dei ejicio daemones (Luc 11. 20.). Quod autem digitum Dei Spiritum sanctum nominet, apertius ceteri Evangelistae hunc locum dixerunt. Matthaeus quidem cum sic dicit: Si autem in Spiritu Dei ego ejicio daemones (Matth. 12. 28.). Marcus vero, Quicumque. blasphemaverit in Spiritu sancto non indulgetur ei in saecutum, sed obnoxius erit aeterno peccato, eo quod dicebant, Spiritum immundum habet (Marc. 3.2.). Hoc cum dixisset Dominus, aperte docuit unam eamdemque credere substantiam Patris et Spiritus sancti, quippe cum digitus, cujus est digitus, ejusdem etiam substantiae habetur. Porro autem cum diceret discipulis suis, Accipite Spiritum sanctum, quorum dimiseritis peccata dimittentur eis, similiter ostendebat debere credere unam eamdemque esse substantiam Patris et Spiritus. Dicit etiam beatus Paulus docens, Nescitis quod templum Dei estis, et spiritus Dei habitat in vobis? si quis templum Dei (??)iclaverit, disperdet illuni Deus (1. Cor. 31. 6.).","english":"IV. But our Lord Jesus Christ taught these things about himself. He also taught about the Holy Spirit, that he is of the substance of God, and that the same things which God the Father does, the Spirit likewise does, when he says: \"The Spirit of truth who proceeds from the Father\" (Jn 15:26). Furthermore, when he was casting out the opposing powers, which in accordance with human custom he calls demons, he said: \"But if I cast out demons by the finger of God\" (Lk 11:20). That he names the Holy Spirit the finger of God, the other Evangelists stated more openly in this passage. Matthew indeed says: \"But if I cast out demons by the Spirit of God\" (Mt 12:28). Mark, however: \"Whoever blasphemes against the Holy Spirit, it will not be forgiven him in eternity, but he will be liable to eternal sin\" — because they were saying, \"He has an unclean spirit\" (Mk 3:29-30). When the Lord had said this, he openly taught that one and the same substance of the Father and of the Holy Spirit is to be believed, since the finger is held to be of the same substance as he whose finger it is. Furthermore, when he said to his disciples: \"Receive the Holy Spirit; whose sins you forgive, they are forgiven them\" (Jn 20:22-23), he similarly showed that one and the same substance of the Father and of the Spirit ought to be believed. Blessed Paul also says, teaching: \"Do you not know that you are the temple of God, and the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him\" (1 Cor 3:16-17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Hoc cum dixisset, aperte docuit unam eamdemque esse substantiam atque virtutem Dei ei spiritus: quippe cum non ex alia re cognoscatur templum Dei esse, nisi etiam ex inhabitante spiritu Dei. Scribit etiam beatus Paulus de Spiritu saucio, sic dicens; Cum vero conversus fuerit ad Dominum, tolletur velamen. Dominus autem spiritus est, ubi vero spiritus Domini, ibi libertas (2. Cor. 3. 16. 47.)· Haec cum dixisset, ostendit eamdem esse substantiam, ex eo quod Spiritus est Dominus, et spiritus Domini libertatem largitur et donat.\n\nV. Est autem Filius in Patre, non sicut in loco, neque enim finibus circumdatur ejus substantia: sed sicut verbum in mente, sicut simplex in simplici, ut infinitus in infinito, et infectus in infecto, ut sine principio in eo qui sine principio, et Dominus in Domino, et Deus in Deo, et ejusdem substantiae simul atque potentiae. Similiter vero ei Pater in Filio, et ut sensus non separandus a verbo. Sensum autem dico Patrem, ex nobis accipiens exemplum, ut nos scilicet intelligamus quemadmodum Pater in Filio et in Patre Filius habetur, quamvis etiam unde hoc dixerim, ex divina Scriptura caussas et semina sumserim. Nam cum Filium verbum dixissem qui a Deo docti sunt Prophetae atque Apostoli, sensum nos intelligere Patrem sine dubitatione docuerunt. Quippe cum non aliter verbum possit intelligi, nisi ex sensu, seu mente nascatur.","english":"When he had said this, he clearly taught that the substance and power of God and of the Spirit are one and the same: since it is not from anything else that one recognizes that something is the temple of God, except also from the indwelling Spirit of God. Blessed Paul also writes of the Holy Spirit, saying thus: But when he shall have turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; but where the Spirit of the Lord is, there is liberty. When he had said this, he showed that the substance is the same, from the fact that the Spirit is the Lord, and that the Spirit of the Lord bestows and grants liberty.\n\nV. But the Son is in the Father, not as in a place—for his substance is not enclosed by boundaries—but as the word is in the mind, as the simple is in the simple, as the infinite is in the infinite, and the unbegotten in the unbegotten, as the one without beginning in the one without beginning, and the Lord in the Lord, and God in God, and of the same substance and at the same time of the same power. Likewise the Father is in the Son, and as meaning is inseparable from the word. But by \"meaning\" I speak of the Father, taking an example from ourselves, so that we may understand how the Father is in the Son and the Son is in the Father—although I have also drawn the grounds and seeds of what I have said from divine Scripture. For when I had called the Son the Word, the Prophets and Apostles who were taught by God instructed us without doubt to understand the Father as the meaning. Since indeed the word cannot be understood in any other way, except that it is born from the meaning, that is, from the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Sensum amem dico, non talem qualis est noster, quoniam ne verbum quidem Dei tale quale nostrum est, neque ejus sapienta talis est qualis nostra est. Similiter autem etiam Spiritum sanctum decimus in Patre et Filio ejusdem subtantiae vel potentiae, tanquam sapientiam in sensu simul et verbo: porro autem Patrem et Filium in Spiritu ejusdem substantiae simul atque potentiae, et tanquam sensum ac verbum quae non a sapientia separantur.\n\nVI. Quod autem in Deo Spiritus est, quasi ex ejus substantia sit, et quasi idem sit uterque, et ut ita dicam totus in toto, et qui ejus alta et profunda cognoscat, etiam beatus Paulus docet, sic dicens. Nobis autem revelavit Deus per spiritum. Spiritus enim omnia scrutatur, etiam profunda Dei (1. Cor. 2. 10.). Unde accepto a nobis exemplo, hoc est ex nostra sapientia, quae totum sensum nostrum altius penetrat, et quae sunt in eo cuncta cognoscit, deinceps dicit: Quis enim novit hominum quae hominis sunt, nisi spiritus hominis qui in eo est? sic et quae Dei sunt nemo scit nisi spiritus Dei (1. Cor. 2.11.). Ideo autem beatus Paulus de nobis accepit exemplum, ostendere, volens quomodo spiritus Dei ipsius alta cognoscit, quoniam novit hominem imaginem esse Dei Patris et Filii et Spiritus sancti.","english":"I mean a sense, not such as ours is, since not even the word of God is such as ours is, nor is his wisdom such as ours is. In like manner, however, we also say that the Holy Spirit is in the Father and the Son of the same substance or power, as wisdom is in the sense and the word together; and further, that the Father and the Son are in the Spirit of the same substance and power, as the sense and the word which are not separated from wisdom.\n\nVI. But that the Spirit is in God as though he were from his substance, and as though both were the same, and, so to speak, the whole in the whole, and that he knows the deep and hidden things of God, the blessed Paul also teaches, saying thus: But God has revealed it to us through the Spirit. For the Spirit searches all things, even the deep things of God (1 Cor 2:10). Hence, having taken an example from us, that is, from our wisdom, which penetrates our whole sense more deeply and knows all things that are in it, he then says: For who among men knows the things of a man except the spirit of the man which is in him? So also no one knows the things of God except the Spirit of God (1 Cor 2:11). For this reason the blessed Paul took an example from us, wishing to show how the Spirit of God knows the deep things of himself, because he knows that man is the image of God the Father and the Son and the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"a Est enim imago Dei homo, quippe cum sit rationabilis, ac sensum, et verbum et sapientiam habeat, sicut etiam Moyses docet, cum dicit, Et dixit Deus, Faciamus hominem secundum imaginem, non meam sedum, sed secundum imaginem, et similitudinem nostrum (Gen. 1.26.).\n\nVII. Quod autem sicut Patris est Spiritus sanctus, sic etiam Fitii pariter habetur, docet iterum beatus Paulus sic dicens: Vos autem non estis in carne, sed in spiritu, siquidem spiritus Dei habitat in vobis (Rom. 8. 5.), hoc est Dei Patris, et deinceps dicit: Si quis autem spiritum Christi non habet, hic non est ipsius. Dicit autem et in alio loco. Quod autem filii estis, misit Deus spiritum Filii sui in corda clamantem Abba pater (Gal. 4.6.). Idem autem Patris et Filii est Spiritus sanctus, quoniam neque Pater est, neque Filius; ut autem accepto rursus a nobis exemplo dicam, quoniam non est tanquam sensus generans verbum, neque tanquam verbum quod generatur a sensu, sed ut sapientia quae a sensu minime segregatur et verbo.","english":"For man is the image of God, inasmuch as he is rational and has sense, word, and wisdom, as Moses also teaches when he says, \"And God said, Let us make man according to the image, not mine only, but according to our image and likeness\" (Gen. 1:26).\n\nVII. But that the Holy Spirit is the Father's, so also is He equally held to be the Son's, blessed Paul again teaches, saying thus: \"But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwells in you\" (Rom. 8:9)—that is, of God the Father—and afterward he says: \"But if any man has not the Spirit of Christ, he is none of his.\" He says also in another place: \"But because you are sons, God sent the Spirit of his Son into your hearts, crying, Abba, Father\" (Gal. 4:6). The same Holy Spirit, then, is both the Father's and the Son's, since He is neither the Father nor the Son; but, to speak once more by an example taken from us, since He is not like the sense that generates the word, nor like the word that is generated from the sense, but like the wisdom that is in no way separated from the sense and the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"VIII. Quod autem Patris et Filii et Spiritus sancti substantia una eademque virtus est, etiam Moyses famulus Domini docet, cum sic dicat, Et dixit Deus, Fac(??)amus hominem secundum imaginem et similitudinem nostram (Gen. 1.26.). Nam cum deberet dicere singulariter faciam, pluraliter faciamus dixit, et non secundum meam, sed secundum nostram imaginem dixit. Et iterum dicit, et fecit (??)eus hominem, non fecerunt. Hoc autem facit (??) ostendat tres personas, hoc est Patris, et Filii, et Spiritus sancti, unam esse eamdemque naturam, indivisamque divinitatem. Similiter actem etiam propheta David unam eamdemque virtutem Patris et Filii et Spiritus sancti docet, cum sic dicit, Verbo Domini coeli firmati sunt, et spiritu oris ejus omnis virtus eorum (Psal. 32. 6.).\n\nIX. Porro autem sanctus Joannes Apostatus, ut doceret unam eamdemque Filii simul et Patris esse substantiam, sic dicit, In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum. Hoc erat in principio apud Deum, omnia per ipsum facta sunt (Joan. 1. 1. 2.). Cum dixisset, in princi, io erat verbum, et non ex principio, neque iterum cum priacapio erat verbum, vel sub principio, aperte docet verbum sine principio esse, quasi superius esset omni principio, et ipse sit caussa principii.","english":"VIII. But that the substance of the Father and of the Son and of the Holy Spirit is one and the same power, Moses also, the servant of the Lord, teaches, when he speaks thus: \"And God said, Let us make man according to our image and likeness.\" For when he ought to have said in the singular, \"Let me make,\" he said in the plural, \"Let us make,\" and he said not \"according to my image,\" but \"according to our image.\" And again he says, \"And God made man,\" not \"they made.\" But this he does to show that the three persons, that is, of the Father and of the Son and of the Holy Spirit, are one and the same nature and an undivided divinity. In like manner the prophet David also teaches one and the same power of the Father and of the Son and of the Holy Spirit, when he speaks thus: \"By the word of the Lord were the heavens established, and by the spirit of his mouth all their power.\"\n\nIX. Furthermore, the holy John the Apostle, in order to teach that the substance of the Son and of the Father is one and the same, speaks thus: \"In the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God; all things were made through him.\" When he had said, \"In the beginning was the Word,\" and not \"from the beginning,\" nor again \"with a beginning was the Word,\" or \"under a beginning,\" he openly teaches that the Word is without beginning, as being above every beginning, and himself the cause of beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":9,"ref":"p9","source":"Si enim omnia per ipsum facta sunt, cum omnibus autem etiam principium habetur, et ipsius principii, et totius deinceps post principium spatii, verbum ipsum est caput et caussa, in quo spatio tempora vel saecula continentur. Rursus etiam cum dixisset. Verbum erat apud Deum, substantivum ostendit esse verbum, quoniam non dixit. In Deo erat verbum, sed verbum erat apud Deum. Porro autem deinceps d(??)- cens, et Deus erat verbum, docet unam eamdemque esse substantiam atque virtutem Patris et Filii. Quippe cum nihil intersit inter Deum et Deum, cum uterque principio careat, sed una sit utriusque substantia, eademque pariter et virtus. Porro autem cum dicit. Hoc erat in principio apud Deum, omnia per ipsum facta sunt (Joan. 1.): aperte nos ducet nun duas debere substantias credere separatas, neque potestates atque virtutes, quoniam unus est Deus, qui per suum substantivum verbum omnia condit et creat. Ideo autem docemur non tres dicere substantias segregatas Patrem et Filium et Spiritum sanctum, neque potestates atque virtutes a semet invicem separatas. Quippe cum Deus unus sit, qui verbo et sapientia omnia creare dignoscitur.","english":"For if all things were made through him, and with all things the beginning is also included, then of that beginning itself and of the whole extent of time that follows after the beginning, the Word himself is the head and the cause, in which extent times or ages are contained. Again, when he had said, \"The Word was with God,\" he shows that the Word is substantive, since he did not say, \"The Word was in God,\" but \"the Word was with God.\" Furthermore, when he next says, \"and God was the Word,\" he teaches that the substance and power of the Father and of the Son are one and the same. Indeed, since there is no difference between God and God, since each is without beginning, but the substance of both is one, and their power likewise the same. Furthermore, when he says, \"This was in the beginning with God, all things were made through him\" (John 1), he will clearly lead us to understand that we ought not to believe in two separate substances, nor in powers and virtues, since there is one God, who through his substantive Word creates and makes all things. Therefore we are taught not to speak of three separate substances—the Father, the Son, and the Holy Spirit—nor of powers and virtues separated from one another. Indeed, since God is one, who is known to create all things through his Word and Wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"X. Quod autem in sapientia et cum sapientia, hoc est cum Spiritu sancto, Deus omnia facit, testis est sanctus David propheta, cum praedicando Deum, et amplitudinem virtutis ejus enarrando, et divitias sapientiae ejus mirando, vociferatur baec (??)e(??)s. Quam magnificato sunt opera tua, Domine! omnia in sapientia fecisti (Psal. 103. 24.). Haec sapientiam pariter et beatus Paulus nimia penitus admiratione praed cat, cum sic dicit, O altitudo divitiarum sapientiae et scientiae Dei (Rom. 11. 33.)! Et quod sapientiam De, qua omnia Deus fecit et facit, David propheta spitium Dei nuncupat, beato Paulo simuli ratione consentiens, in sequentibus edocet aperte, cum dicit, Impleta est terra creatura tua: hoc mare magnum et spa iosum, ibi reptilia, quorum non est numerus, animatia parva cum magnis, illic naves per transeunt; draco iste quem formasti ad illudendum ei, omnia te expectant, ut des eis escam in tempore. Dante te, ipsi colligent, aperiente autem te manum tuam, omnia replebuntur bonitate; avertente autem te faciem tuam, turbabuntur; auferes spiritum eorum et deficient, et in pulverem suum revertentur. Emittes spiritum tuum, et creabuntur, et renovabit faciem terrae (Psal. 103. 24. seqq.). In eo quod dicit Propheta, Omnia in sapientia fecisti, et Emittes spiritum tuum, et creabuntur, aperte docuit unam esse personam utriusque, Sapientiae Dei et Spiritus sancti.","english":"X. But that God makes all things in wisdom and with wisdom, that is, with the Holy Spirit, the holy prophet David is witness, when, preaching God and recounting the greatness of his power and marveling at the riches of his wisdom, he cries out these things: How magnificent are your works, Lord! You have made all things in wisdom. The blessed Paul likewise, in utter admiration, proclaims this wisdom when he says, O the depth of the riches of the wisdom and knowledge of God! And that David the prophet calls the wisdom of God, by which God made and makes all things, the Spirit of God, agreeing for a like reason with the blessed Paul, he teaches openly in what follows, when he says: The earth is filled with your creation: this great and wide sea, there are creeping things, of which there is no number, living things small with great, there ships pass by; this dragon which you formed to mock him, all things wait for you, that you may give them food in time. When you give it, they will gather it; but when you open your hand, all things will be filled with goodness; but when you turn away your face, they will be troubled; you will take away their spirit and they will fail, and they will return to their dust. You will send forth your Spirit, and they will be created, and he will renew the face of the earth. In that the Prophet says, You have made all things in wisdom, and, You will send forth your Spirit, and they will be created, he has openly taught that there is one person of both, of the Wisdom of God and of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Similiter autem et Salomon Spiritum sanctum Dei Sapientiam nominat, cum sic dicat ad Deum, Consilium vero tuum quis scivit, nisi tu dedisti sapientiam (Sap. 9. 17.)? Et ut ostendat qualem sapientiam dicat, deinceps dicit, Emisisti sanctum Spiritum tuum ex altis, et sic correctae sunt semitae eorum qui in terra sunt, et placita tua Domine didicerunt, et sapientia servati sunt (Ibid.). Hoc est, sancto tuo Spiritu tuum consihum docu salvati sunt. Sicut etiam beatus Paulus ait, Nobis enim revelavit Deus p(??)r Spiritum sanctum; spiritus enim omnia scrutatur, etiam alta Dei (4. Cor. 2. 10.).\n\nXI. Igitur cum tales testes habeamus, non dubitare debemus, quin oporteat dicere, substantivam Dei Sapientiam Spiritum sanctum esse, per quem omnia quae creata sunt a Deo constare noscuntur. Sic igitur e nonnulli minus intelligentes unam eamdemque personam sapientiam Dei et unigenitum Deum verbum esse dixerunt, volentes a beato Paulo caussa et semina sumere in eo quod dicit. Nos autem praedicamus Christum, et hunc crucifixum, Judaeis quidem scandalum, gentibus vero stultitiam, ipsis vero vocatis Judaeis et Graecis Christum Dei virtutem et Dei sapientiam (1. Cor. 1. 23.). Sed in his quae dixit beatus Paulus, non unigenitum Deum verbum significat virtutem et sapientiam, sed ordinationem erucis; statim enim in sequentibus dixit.","english":"Likewise also Solomon calls the Holy Spirit of God Wisdom, when he speaks thus to God: But your counsel, who has known, unless you have given wisdom? And to show what wisdom he means, he says next: You sent forth your holy Spirit from on high, and so the paths of those who are on earth were set right, and they learned what is pleasing to you, Lord, and by wisdom they were saved. That is, by your Holy Spirit they learned your counsel and were saved. As also the blessed Paul says: For God has revealed it to us through the Holy Spirit; for the Spirit searches all things, even the deep things of God.\n\nXI. Therefore, since we have such witnesses, we ought not to doubt that we must say that the substantial Wisdom of God is the Holy Spirit, through whom all things that were created are known to consist by God. So then some, understanding less well, have said that the Wisdom of God and the only-begotten Word of God are one and the same person, wishing to take their argument and seeds from the blessed Paul in what he says: But we preach Christ, and him crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. But in these words that the blessed Paul spoke, he does not signify the only-begotten Word of God as the power and wisdom, but the ordering of the cross; for immediately in what follows he said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Quia stultum Dei sapientius est hominibus, et infirmum Dei fortius est hominibus (1. Cor. 1.25.). Nemo autem prudentium audet dicere, quod stultum Dei et imbecillum Deus verbum est, sed sicut praedixi, crucis ordinationem significat, eo quod illud quod incredulis videtur esse stultum, hoc est Christum crucifixum credere Deum esse, hoc maximam sapientiam habet: et quod videtur esse imbecillum Christi, propter quod pro nobis mortuus est, hoc maximam virtutem habet, de qua sapentia atque virtute non est nunc tempus dicere.\n\nXII. Per multos igitur testes docemur a Deo, quod unum habeat substantivum unigenitum Deum verbum, unam sapientiam substantivam Spiritum sanctum, per quem spiritum, et per quod verbum, omnis sapientia, sermo, scientia, caeteraque munera credentibus praestantur a Deo, sicut etiam beatus Paulus docet, cum sic dicit: Habeo igitur gloriam fn Christo Jesu ad Deum, Non enim audeo aliquid loqui eorum quae per me non efficit Christus in obedientiam genitum verbo et factis in virtute signorum et prodigiorum in virtute Spiritus sancti (Rom. 15. 17.), Non solum habebat beatus Apostolus Paulus in se loquentem Christum et Spiritum sanctum, sed etiam caeteri omnes Prophetae, et Apostoli, et Evangelistae, sicut etiam Dominus noster Jesus Christus docet cum dicit. Ideo ecce ego mitto ad vos prophetas, et sapientes, et scribas (Matth. 23.","english":"Because the foolishness of God is wiser than men, and the weakness of God is stronger than men (1 Cor 1:25). But none of the wise dares to say that the foolishness and weakness of God is God the Word, but, as I said before, it signifies the ordering of the cross, in that what seems to unbelievers to be foolish—namely, to believe that Christ crucified is God—this has the greatest wisdom; and what seems to be weakness in Christ, because he died for us, this has the greatest power, of which wisdom and power it is not now the time to speak.\n\nXII. Through many witnesses, therefore, we are taught by God that he has one substantial only-begotten God the Word, one substantial Wisdom, the Holy Spirit, through which Spirit and through which Word all wisdom, speech, knowledge, and the other gifts are bestowed by God on believers, as also the blessed Paul teaches when he says thus: I have therefore glory in Christ Jesus toward God; for I do not dare to speak of any of those things which Christ does not accomplish through me for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Holy Spirit (Rom 15:17). Not only did the blessed apostle Paul have Christ and the Holy Spirit speaking in him, but all the other prophets also, and apostles, and evangelists, as also our Lord Jesus Christ teaches when he says: Therefore behold, I send to you prophets, and wise men, and scribes (Matt 23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"53.), similiter autem et de spiritu Dei dicit: Ideo et sapientia Dei dicit, mitto ad ipsos Prophetas et Apostolos (Luc. 11. 49.).\n\nXIII. Quod autem Spiritus sanctus Dominus et Deus est, et tanquam Dominus noster credentibus et ipse munera largitur et donat, rursus idem beatus Paulus docet, cum dicit, Divisiones vero gratiarum sunt, idem autem Spiritus, et divisiones ministrationum sunt, idem autem Dominus, et divisiones operationum sunt, a idem vero Deus(1. Cor. 12. 4.): aperte docet quod Spiritus sanctus Dominus et Deus est. Manifestius autem etiam in sequentibus ostendit. Enumeratis enim donis et operibus atque ministeriis, adjecit statim, dicens: Haec autem omnia operatur unus atque idem spiritus, dividens singulis prout vult (1. Cor. 12. ll.). Rursus idem beatus Paulus docere nos ape(??)tius volens unam esse substantiam Patris et Filli et Spiritus sancti, et ait, Unus Dominus, una fides, unam baptisma, unus Deus pater omnium (Ephes. 4. 5.). Patrem autem nominat eorum qui in nomine Paeris et Filli et Spiritus sancti per baptisma nati sunt. Non ignorans autem beatus Apostolus, esse baptisma aquae, et baptisma spiritus, dixit unum baptisma. Sed bene dixit, sciens unum esse baptisma, in eo quod in nomine unius Domini omnes baptizentur et credant.","english":"53.) and likewise also he says of the Spirit of God: Therefore also the wisdom of God says, I send to them prophets and apostles (Luke 11:49).\n\nXIII. But that the Holy Spirit is Lord and God, and that as our Lord he himself also bestows and gives gifts to believers, the same blessed Paul again teaches, when he says, Now there are divisions of graces, but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of workings, but the same God (1 Cor 12:4): he openly teaches that the Holy Spirit is Lord and God. But he shows this even more plainly in what follows. For after enumerating the gifts and workings and ministries, he immediately added, saying: But all these things one and the same Spirit works, dividing to each one as he wills (1 Cor 12:11). Again the same blessed Paul, wishing to teach us more openly that there is one substance of the Father and of the Son and of the Holy Spirit, also says, One Lord, one faith, one baptism, one God the Father of all (Eph 4:5). But he names the Father of those who through baptism are born in the name of the Father and of the Son and of the Holy Spirit. And the blessed Apostle, not unaware that there is a baptism of water and a baptism of the Spirit, said there is one baptism. But he spoke well, knowing that there is one baptism, in that all are baptized and believe in the name of one Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Solet etiam idem beatus Apostolus Patrem et Filium et Spiritum sanctum, sicut unum Dominum et unum Deum, sic etiam unum Spiritum nuncupare, cum dicit, Sicut enim corpus unum est, et membra multa habet, omnia autem membra corporis cum sint multa, unum sunt corpus, sic etiam Christus: nam in uno spiritu nos omnes in unum corpus baptizati sumus, sive Judaei, sive gentiles, sive servi, sive liberi, et omnes unum spiritum potati sumus (1. Cor. 12.12.).\n\nXIV. Nemo autem, cum audiat dicentem beatum Apostolum, quod in uno spiritu nos omnes baptizati sumus, et unum spiritum potati sumus, de solo eum Spiritu dixisse credat, aut de solo Patre. Quippe qui ita credit, tollit baptisma. Neque enim qui baptizati sunt in uno spiritu, in solo Patre baptizati sunt, neque in solo Filio, neque in solo Spiritu sancto, sed in nomine Patris et Filii et Spiritus sancti, quod quidem est commune nomen, non per confusionem personarum, sed per unitatem naturae, unus Dominus, unus Deus, unus Spiritus. Semper enim Pater est, non desinens esse pater: semper autem et Filius, perseverans esse perpetuo filius: semper et Spiritus sanctus, qui nunquam Pater aut Filius efficitur.","english":"The same blessed Apostle is also accustomed to call the Father and the Son and the Holy Spirit, just as one Lord and one God, so also one Spirit, when he says: For just as the body is one and has many members, but all the members of the body, though they are many, are one body, so also is Christ; for in one Spirit we were all baptized into one body, whether Jews or Gentiles, whether slaves or free, and we were all made to drink of one Spirit (1 Cor 12:12).\n\nXIV. But when anyone hears the blessed Apostle saying that in one Spirit we were all baptized and were all made to drink of one Spirit, let him not believe that he spoke of the Holy Spirit alone, or of the Father alone. For whoever believes thus destroys baptism. For those who were baptized in one Spirit were not baptized in the Father alone, nor in the Son alone, nor in the Holy Spirit alone, but in the name of the Father and of the Son and of the Holy Spirit, which is indeed a common name, not through confusion of persons but through unity of nature: one Lord, one God, one Spirit. For the Father is always Father, not ceasing to be Father; and the Son is always Son, persevering as Son forever; and the Holy Spirit is always Holy Spirit, who never becomes Father or Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"XV. Quid igitur ad haec respondebunt nobis qui Arrii et Eunomii nefanda dogmata sequuntur, et a Patris substantia Filium separari contendunt, et Spiritum sanctum? qui cum haec dicant in nomine Patris et Filii et Spiritus sancti, etiam ipsi suos baptizare non denegant, et credunt per baptisma remissionem peccatorum, similiter etiam Patris et Filii et Spiritus sancti sanctificatione dignandos, non tamen desinunt blasphemantes in Filium et Spiritum sanctum, cum deberent caecitate tandem aliquando liberati respicere et intelligere, non aliter libertatem famulis posse praestari, nisi a Domino proprio. Si vero dixerint a solo Patre libertatem vet indulgentiam peccatorum eos qui baptizantur accipere, et a solo Patre sanctificationem mereri, sciant non aliter quemquam eorum qui baptizantur his dignum donis fieri posse, nisi etiam a Filio et Spiritu sancto munera seu dona percipiat. Testis est beatus Apostolus Paulus ad Corinthios scribens, cum dicit, Neque fornicari, neque idolorum cultores, neque adulteri, et caetera (I. Cor. 6. 9.)·, et adjecit, Et haec quidem fuistis, sed abluti estis, sed sanctificati estis in nomine Domini Jesu Christi, et in Spiritu Dei nostri (Ibid. II.), His igitur omnibus testimontis quae praedicta sunt, una eademque Patris et Filii e(??) Spiritus sancti substantia salis abundeque monstratur.","english":"What then will they answer us, who follow the abominable doctrines of Arius and Eunomius and contend that the Son is separated from the substance of the Father, and the Holy Spirit as well? For when they say these things in the name of the Father and of the Son and of the Holy Spirit, they do not even deny that they baptize their own followers, and they believe that through baptism there is remission of sins, and likewise that those to be baptized are to be deemed worthy of sanctification by the Father and the Son and the Holy Spirit; yet they do not cease to blaspheme against the Son and the Holy Spirit, when they ought, once freed from their blindness at last, to look and understand that freedom cannot be granted to servants in any other way than by their own Lord. But if they say that those who are baptized receive freedom or pardon of sins from the Father alone, and merit sanctification from the Father alone, let them know that no one of those who are baptized can become worthy of these gifts in any other way unless he also receives the gifts or graces from the Son and the Holy Spirit. The blessed Apostle Paul is a witness, writing to the Corinthians, when he says: Neither fornicators, nor idolaters, nor adulterers, and the rest (1 Cor 6:9); and he added: And such indeed you were, but you have been washed, but you have been sanctified in the name of the Lord Jesus Christ and in the Spirit of our God (ibid. 11). By all these testimonies therefore which have been set forth, the one and the same substance of the Father and of the Son and of the Holy Spirit is shown abundantly and more than sufficiently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"XVI. Creando Deus, non natura creat, sicut Gentilium fabula delirantium putat, sed magis voluntate. Libera enim divinitas est, ac non necessitati naturae serviens, ignium sicut aestimant ritu, qui non voluntate, sed urente et conflagrante natura, vicina corpora concremare noscuntur. Deus autem non ita facere consuevit. Super enim omnem intellectum sensibilemque naturam inef(??)abulis et incomprehen, sibilis substantia est. Quippe cum nulli divinitus visibilis habeatur, sicut heatus Paulus testatur, dicens, Regi autem saecutorum incorruptibili, invisibili, soli Deo honor et gloria, et iterum dicit: Qui solus habet immortalitatem, lumen habitat inaccesibile, quem vidit nullus hominum, neque videre potest (1. Tum, 1. 17. s(??)q.). Eadem autem etiam beatus Joannes docet, cum dicit, Deum nemo vidit unquam, unigenitus Filius qui est in sinu Patris ipse narravit (Joan. 1. 18.). Ergo quoniam supra omnem sensum Deus est, voluntate a creat, non natura. Nam si natura Deus crearet et non voluntate, infiniti mundi creati reperirentur, innumerabiles vero qui per dies singulos crearentur.","english":"XVI. God creates not by nature, as the fable of the raving Gentiles supposes, but rather by will. For the divine nature is free, and does not serve the necessity of nature, like the manner of fires, as they reckon, which are known to burn up nearby bodies not by will but by a burning and blazing nature. But God is not accustomed to act thus. For he is above every intellect and sensible nature, in an ineffable and incomprehensible substance. Indeed, since he is seen by no one divinely, as the blessed Paul testifies, saying, \"To the King of the ages, incorruptible, invisible, to God alone be honor and glory,\" and again he says: \"Who alone has immortality, who dwells in inaccessible light, whom no man has seen, nor can see.\" The same thing the blessed John also teaches, when he says, \"No one has ever seen God; the only-begotten Son who is in the bosom of the Father, he has declared him.\" Therefore, since God is above every sense, he creates by will, not by nature. For if God created by nature and not by will, infinite worlds would be found to have been created, and innumerable ones would be created each single day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Nos autem, Gentilium delirante fabula remota, divinae Scripturae pareamus, quae docet aperte quod Deus ea quae creat, voluntate vel imperio creat, sicut et famulus Dei Moyses docuit, cum diceret, Et dixit Deus, Fiat lux: et adjecit, Et facta est lux: et iterum, Et dixit Deus, Fiat firmamentum, et praeceptum complebatur ex imperio: et iterum, Et dixit Deus, Fiant luminaria (Gen. 1.): et quae ante non erant, mox efficiebantur. Pariter etiam David Propheta dicit. Ipse dixit, et facta sunt; ipse mandavit, et creata sunt (Psal. 148. 5.); et iterum. Omnia quacunque voluit Dominus fecit in coelo et in terra, in mari et in omnibus abyssis (Psal. 134. 6.).\n\nXVII. Si igitur quanta vult Deus facit et creat,, impie Origenes ac nefarie fassus est, qui sic dixit, Non omnia quae voluit Deus fecit, sed ea tantum quae potuit continere ac comprehendere. Qui cum hoc dixit, ademit Domino cunctorum potentiam, quasi ex parte di(??)idia ei faciendi potestas daretur. Nam si continendi, ac sibi quae faceret subjugandi, non habet, ut ille aestimat, facultatem, nec creandi quidem scilicet potestatem habebit. Nam qui creandi facultatem habet, et subjugandi sibi creata, similiter habebit. Nos igitur beato pareamus Job, qui sic dicit ad Deum, Novi quod omnia potes, impossibile autem libi nihil est (Job.","english":"But let us set aside the raving fable of the Gentiles and submit to the divine Scripture, which teaches openly that God creates the things he creates by will or command, just as Moses, the servant of God, also taught when he said, \"And God said, Let there be light\"; and he added, \"And light was made\"; and again, \"And God said, Let there be a firmament,\" and the command was fulfilled by the command; and again, \"And God said, Let there be lights\" (Gen. 1), and things that did not exist before were at once brought into being. David the prophet likewise says, \"He spoke, and they were made; he commanded, and they were created\" (Ps. 148:5); and again, \"Whatever the Lord willed, he did in heaven and on earth, in the sea and in all the deeps\" (Ps. 134:6).\n\nXVII. If, therefore, God makes and creates as much as he wills, Origen impiously and wickedly confessed, who said thus: \"God did not make all things that he willed, but only those that he was able to contain and comprehend.\" When he said this, he took away from the Lord the power over all things, as if the ability to make were given to him in part. For if, as he supposes, he does not have the capacity to contain and subject to himself the things he would make, he will certainly not have the power to create either. For he who has the capacity to create will likewise have the capacity to subject to himself the things created. Let us therefore submit to blessed Job, who says thus to God: \"I know that you can do all things, and that nothing is impossible for you\" (Job","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"42, 2.), et pie religioseque credamus, una cum bis videlicet viris, qui a Deo docti sunt, eo quod Deus omnia potest, et creando voluntate creat, non natura, et quod quando vult creat, et quae vult et quanta vult et qualia vult, et nihil est impossibile voluntati ejus. Voluntatem vero Dei sine principio esse dicimus, sine principio enim novit Dominus quae creaturus est, et quando facturus, et quanta et qualia creare moliatur.\n\nXVIII. Et primas quidem dicimus fuisse creatas rationabiles substantias, quae caelestes habentur, et eas plurimas ac diversas substan(??)a pariter ac virtute, sicut beatus David eas caeteris anteponens dicit, Laudate Dominum de caelis, laudate eum in excelsis. Laudate eum omnes Angeli ejus, laudate eum omnes virtutes ejus (Psal. 148. 1.). Nam cum caelorum et Angelorum faceret mentionem, et potestates et excelsa nuncuparet, diversas eorum substantias edocebat, variasque pariter dignitates ac merita. Rursus etiam docet non eandem omnium esse naturam, cum dicit, Qui facit Angelos suos spiritus, et ministros suos ignem urentem (Psal. 103. 4.). Ignem et spiritum cum Propheta dixisset, variis ac diversis usus est elementis, ut nos apertius edoceret, et ex sensibili videlicet exemplo.","english":"And let us believe piously and religiously, together with those men who have been taught by God, that God can do all things, and that in creating he creates by will, not by nature, and that he creates when he wills, and what he wills, and as much as he wills, and of what sort he wills, and that nothing is impossible to his will. But we say that the will of God is without beginning; for the Lord knew without beginning the things he was going to create, and when he was going to make them, and how many and of what sort he intended to create.\n\nXVIII. And we say that the first things created were the rational substances, which are reckoned heavenly, and that they were very many and diverse in substance alike and in power, as the blessed David, placing them before the rest, says, Praise the Lord from the heavens, praise him in the highest. Praise him, all his angels, praise him, all his powers. For when he made mention of the heavens and the angels, and named the powers and the highest places, he was teaching the diversity of their substances, and likewise their various ranks and merits. Again he also teaches that not all of them are of the same nature, when he says, Who makes his angels spirits, and his ministers a burning fire. When he had spoken with the prophet of fire and spirit, he used various and diverse elements, so as to teach us more openly, and indeed by a sensible example.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Eos etiam diversas habere substantias etiam beatus Paulus, caelestes terrenis anteponens potestates, dicit, Ut in nomine Jesu omne genu flectatur, caelestium, et terrestrium, et infernorum (Philip. 2. 10.). Infernorum enim cum dixisset, solutas animas corporibus nominavit. Porro autem docet varias earum esse dignitates speciesque diversas, cum dicit, Qui est imago Dei invisibilis, primogenitus totius creaturae, quod in ipso creata sunt omnia, tam caelestia, quam terrestria, visibilia, et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates (Col. 1.13.). Cum igitur caelestia terrenis anteponeret, mox adjecit etiam homines qui in Christo creati sunt, dice(??)s: Et ipse est caput corporis Ecclesia, qui est principium, primogenitus ex mortuis, ut fiat in omnibus ipse primatum tenens (Col. 2. 28.). Similiter autem etiam Dominus noster Jesus Christus docet diversitatem substantiae spirituum eorum, qui a Deo recesserunt, ex quibus solet divina Scriptura daemones appellare, et principatus et potestates, cum dicit, Hoc genus non ejicitur nisi in oratione et in jejunio (Matth. 17. 20; Marc. 9.28.). In eo autem quod Dominus dicit, hoc genus, ostendit in ipsis varia esse genera substantiarum, speciesque diversas. Haec autem omnia dixi, ut divitias virtutis ostenderem. Nam si omnipotens divinitas est, necesse est etiam praedives habeatur.","english":"The blessed Paul also says that they have diverse substances, placing heavenly powers before earthly ones: “That at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth” (Phil. 2:10). For when he had said “of things under the earth,” he named souls released from their bodies. Furthermore, he teaches that there are various ranks and diverse kinds among them, when he says: “Who is the image of the invisible God, the firstborn of all creation, because in him all things were created, both heavenly and earthly, visible and invisible, whether thrones, or dominions, or principalities, or powers” (Col. 1:15-16). Therefore, when he placed heavenly things before earthly ones, he immediately added also the men who were created in Christ, saying: “And he is the head of the body, the Church, who is the beginning, the firstborn from the dead, that in all things he may hold the primacy” (Col. 1:18). In like manner, our Lord Jesus Christ also teaches the diversity of substance among those spirits who have departed from God, whom divine Scripture is accustomed to call demons, and principalities and powers, when he says: “This kind is not cast out except by prayer and fasting” (Matt. 17:20; Mark 9:28). But in that the Lord says “this kind,” he shows that in them there are various kinds of substances and diverse species. Now I have said all these things to show the riches of his power. For if the divinity is almighty, it must also be considered exceedingly rich.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"XIX. Sed de invisibilibus quidem substantiis sufficienter dictum. Nunc vero e de Sole simul et Luna, caeterisque luminibus oportet exponam. Haec enim nonnulli, mentis errore decepti, animalia rationabila esse dixerunt. Quorum dementiam etiam nefar us Origenes secutus est, qui cum veliet ex divina S rptura exemplum sumere, quae ibi de luminaribus optime dicta fuerunt, haec ipse perperam, ut sibi fibitum est, ausos est vertere. Sciendum est igitur, quod divina Scriptura nusquam eorum veluti animalium fecerit mentionem, sed luminaria farta fuisse dixit, et ob hoc solum creata, ut super terram lucerent, et essent hominibus signa temporum, mensium, et annorum. Sin autem nobis dixerint qui erroribus favent hujusmodi, cur non animalia sint luminaria, et rationabilia, cum de ipsis scriptum sit hoc modo, Astra autem non sunt munda in conspectu ejus (Job. 25. 5.), hoc est Dei, audiant a nobis quod qui ho(??) dixerat, non dignus erat auctor late. Quippe cum Dominus ad ipsum dixerit, quod nihil veri locutus es de famulo meo Job. Tamen etiamsi a beato dictum hoc fuisset Job, ne ita quidem firma probatio videbatur. Neque enim ex eo quod non munda sunt in conspectu Dei, ideo dicuntur animalia, alioquin etiam menstrua mulierum ab ipsis animalia nuncupentur, et Jeprosa domus, quoniam ne ista quidem munda sunt apud Deum secundum legem Moysi.","english":"XIX. But enough has been said about invisible substances. Now I must set forth concerning the Sun together with the Moon and the other luminaries. For some, deceived by an error of the mind, have said that these are rational animals. The madness of these Origen also followed, a nefarious man, who when he wished to take an example from the divine Scripture—the things that were said there most excellently about the luminaries—he himself perversely, as it seemed good to himself, dared to twist. It must therefore be known that the divine Scripture nowhere made mention of them as of animals, but said that the luminaries were made, and for this reason alone created, that they might shine upon the earth and be for men signs of times, months, and years. But if those who favor errors of this kind say to us, why are the luminaries not animals and rational, since it is written concerning them in this manner, \"But the stars are not clean in his sight\" (Job 25:5), that is, in the sight of God, let them hear from us that he who had said this was not a worthy authority—since the Lord said to him that he had spoken nothing true concerning my servant Job. Yet even if this had been said by the blessed Job, not even so would it seem firm proof. For it is not from the fact that they are not clean in the sight of God that they are therefore called animals; otherwise even the menstrual women would be called animals by them, and a leprous house, since neither are these clean before God according to the law of Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Multa enim eorum quae sine anima sunt, ratione quadam saepe legimus immunda. Adjicit etiam Origenes illud quod a Propheta David dictum est, Sol cognovit occasum suum (Psal. 103. 18.), nec(??)on etiam illud quod Deus dixit ad Prophetam Esaiam, (??) Ego omnibus stellis mandavi (Esa. 45. 12.). Hoc autem facit confirmare volens nefandam haeresim suam. Dicit enim quod luminaria dudum fuerint intellectus et sensus, et quia negligenter versati sunt, sua postmodum virtute privati, ad ignea ista damnati sunt corpora, ut super terram luceam.\n\nXX. Similiter autem gentilium errorem approbare desiderans sic dicit, quod ideo a posuit luminaria in firmamento in signa, ut eorum hujusmodi motus nobis fata nostra significent. Discant igitur qui nefariam Origenis haeresim sequuntur, non sic accipere divinam Scripturam, neque evertere hujus intellectum, ut pro allegoria scilicet utamur historia secundum voluntatem suam. Nam cum dicentem terrae audiamus Jeremiam Prophetam, Terra, terra, terra, audi verbum Domini, scribe hunc hominem abdicatum (Jer. 22. 29.), non ideo debemus dicere, quod quasi animali rationabilique terrae Propheta praecipiat. Solet etiam David Propheta hujusmodi torporibus imperare, cum dicit. Laudate Dominum de terra, dracones et omnes abyssi.","english":"For we often read that many of those things which are without a soul are unclean by a certain principle. Origen also adds that which was said by the prophet David: \"The sun has known its setting\" (Ps. 103:18), and also that which God said to the prophet Isaiah: \"I have commanded all the stars\" (Isa. 45:12). But he does this wishing to confirm his nefarious heresy. For he says that the luminaries were once intellects and senses, and because they conducted themselves negligently, they were afterward deprived of their own virtue and condemned to these fiery bodies, so that they might shine upon the earth.\n\nXX. In like manner, desiring to approve the error of the Gentiles, he says that for this reason God placed the luminaries in the firmament for signs, so that movements of this kind might signify our fates to us. Therefore let those who follow the nefarious heresy of Origen learn not to understand divine Scripture in this way, nor to overturn its meaning, so that we use history in place of allegory according to their will. For when we hear the prophet Jeremiah saying to the earth, \"Earth, earth, earth, hear the word of the Lord, write this man as cast off\" (Jer. 22:29), we ought not for that reason to say that the prophet is giving commands as though to a rational and animate earth. The prophet David also is accustomed to give commands to torpors of this kind, when he says, \"Praise the Lord from the earth, you dragons and all the deeps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ignis, grando, nix, glacies, spiritus procellarum, quoe faciunt verbum ejus, montes et omnes colles, ligna fructifera et omnes cedri (Psal. 148. 7.). Non propterea docet nos, ut haec omnia rationabilia 591. esse credamus. Sed Origenes nunc eiusque socii dimittantur.\n\nXXI. Nos enim etiam hoc a Scriptura arvina didicimus, quod Deus caelestibus cunctis rationabilibus potestatibus dedit habere liberam voluntatem, sicut etiam hominibus in terra praestitit Nam nemo ornnium qui rationem habet aut sensum, invitus poterit Deo vel sine voluntate servire, sed omnes ei sponte propria scilicet obsecundant. Alioquin si id non esset, neque laudatio eos, neque vituperatio sequeretur, aut crimen, sicut et in caeteris animalibus contigit inrationalibus. Omnes igitur contrariorum capaces habentur, tam boni dico quam pravi, boni quidem, cum id quod Deus vult faciunt: pravi autem, quod mandata Domini minime custodiunt. et quod Angeli caelestesque virtutes, cum Dei minime praecepta contemnunt, laude potiuntur ingenti, testis est beatus David ita dicens, Benedicite Deum omnes Angeli ejus, potentes virtute facientes verbum ejus. Ad audiendam vocem sermonum ejus· Benedicite Dominum omnes virtutes ejus, ministri ejus facientes voluntates ejus (Psal. 102. 21.). Ex hac igitur laudatione, id est ex observatione Domini praeceptorum, beata scilicet vita et perpetua fruuntur.","english":"Fire, hail, snow, ice, the spirit of storms, which do his word, mountains and all hills, fruitful trees and all cedars (Ps. 148:7). He does not thereby teach us to believe that all these things are rational. But let Origen and his companions now be dismissed.\n\nXXI. For we have also learned this from the Scripture, that God gave to all the heavenly rational powers the possession of free will, just as he also granted it to men on earth. For none of all who have reason or understanding can serve God unwillingly or without will, but all obey him of their own accord. Otherwise, if this were not so, neither praise nor blame would follow them, nor accusation, as also happens in the other irrational animals. All, therefore, are held capable of opposites—I mean of good as well as of evil: of good indeed, when they do what God wills; of evil, when they least keep the commandments of the Lord. And that the angels and heavenly powers, when they do not despise the precepts of God, obtain great praise, blessed David is witness, saying thus: \"Bless God, all his angels, mighty in strength, doing his word. To hear the voice of his words. Bless the Lord, all his powers, his ministers doing his wills\" (Ps. 102:21). From this praise, therefore—that is, from the observance of the Lord's precepts—they enjoy a blessed and everlasting life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Sed sicut omnes, qui Dei faciunt voluntatem, perenni beatitudine potiuntur, et laudes a Deo consequuntur aeternas, sic et e diverso cuncti, qui divina praecepta contemnunt, aeterna vituperatione damnantur.\n\nXXII. Unde ille, quem divina Scriptura Diabolum nominare consuevit, el ejus pariter qui dicuntur Angeli, cum primis hominibus inviderent, Adam dico et Evae, a beata vita, quam primum possederant, semetipsos alienarunt. Et homini quidem per deceptionem, quam ipsi penitus excogitarunt, persuaserunt peccantes, ut a mandato Dei protinus deviaret, semetipsos autem aeterno pariter supplicio subjugarunt, sicut et Dominus noster Jesus Christus docet, cum ad illos dicit, qui propinquo suo misericordiam denegarunt: Ite in ignem aeternum, qui praeparatus est Diabolo et Angelis ejus. Esurivi enim, et non dedistis mihi manducare, et cetera (Matth. 25. 41.). Quod autem diabolus, vel ejus qui dicuntur Angeli, de creaturis caelestibus sunt, rationabilibusque virtutibus, testis est beatus Petrus, cum sic dicit, Si enim Deus Angelis qui peccaverunt non pepercit (2. Petr. 2. 4.). Similiter autem et beatus Paulus docet, dicens: Nescitis quoniam Angelos judicabimus (1. Cor. 6. 5.)?","english":"But just as all who do the will of God obtain perpetual blessedness and receive eternal praises from God, so conversely all who despise the divine commandments are condemned to eternal reproach.\n\nXXII. Hence he whom divine Scripture is accustomed to name the Devil, and likewise those who are called his angels, envied the first humans—I mean Adam and Eve—and alienated themselves from the blessed life which they had first possessed. And by the deception which they themselves thoroughly devised, they persuaded the man, when he sinned, to turn aside straightway from the commandment of God; but they subjected themselves likewise to eternal punishment, as also our Lord Jesus Christ teaches when he says to those who denied mercy to their neighbor: Go into the eternal fire which is prepared for the Devil and his angels. For I was hungry, and you did not give me to eat, and the rest (Matt. 25:41). But that the Devil, or those who are called his angels, are from the heavenly creatures and rational powers, the blessed Peter is a witness, when he says thus: For if God did not spare the angels who sinned (2 Pet. 2:4). In like manner the blessed Paul also teaches, saying: Do you not know that we shall judge angels (1 Cor. 6:5)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ne quis igitur arbitretur captus errore, quod isti ante peccaverunt quam hominibus inviderent, et post illud peccatum ad decipiendos homines devenere, sicut nefarius Origenes docebat: sed ut superius dixi(??) ex eo quod diabolus in serpentem transfiguratus Evam decepit. Quod autem ex illo diabolus, veritate penitus derelicta transtulit se protinus ad mendacium, ex quo Evam, ut dixi, peremit morte peccati, testis est Dominus noster cum dicit Judaeis non credentibus sibi, Vos ex patre diabolo estis, desideria pa ris vestri diaboli Cultis facere. Ille homicida erat ab initio, et in veritate non stetit, quia veritas non est in eo, quando loquitur mendacium, de propriis loquitur, quonam mendax est et pater ejus (Joan. 8. 44.). Ergo cum dixisset Dominus, quod ille homicida erat ah initio, et quod in veritate non stetit, aperte docuit, quod ex eo diabolus a veritate decidit, ei quo primitus per fallaciam mendacii Evam errore deceptam morte praevaricationis occidit. Rursus etiam ideo dictum est, quod quando loquitur mendacium, de suo loquitur, quoniam primus ipse ficta fallacia etiam mendacium procreavi:. Unde etiam ceteri, qui una cum ipso homini inviderunt, ipsius diaboli angeli nominati suut, quasi ipse primus hujusce militiae caussa esset, et caput. Sed de istis quoque sufficienter dictum.","english":"Therefore, let no one think, being deceived by error, that these beings sinned before they envied men, and after that sin came to deceive men, as the wicked Origen taught; but, as I said above, from the fact that the devil, transformed into a serpent, deceived Eve. But that from that time the devil, having utterly abandoned the truth, straightway transferred himself to lying, from which, as I said, he slew Eve by the death of sin, our Lord is witness when he says to the Jews who did not believe in him: You are from your father the devil, and you wish to do the desires of your father the devil. He was a murderer from the beginning, and did not stand in the truth, because the truth is not in him; when he speaks a lie, he speaks from his own, for he is a liar and his father (John 8:44). Therefore, when the Lord had said that he was a murderer from the beginning, and that he did not stand in the truth, he openly taught that from that time the devil fell away from the truth, from which he first, through the deceit of a lie, killed Eve, deceived by error, with the death of transgression. Again, also for this reason it was said that when he speaks a lie, he speaks from his own, because he himself first, by a fabricated deceit, even produced the lie. Hence also the others who together with him envied man are called angels of the devil himself, as though he himself were the first cause and head of this warfare. But concerning these things too enough has been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"XXIII. Mundum Dominus Cum crearet, Caelum, inquam, et terram, et omnia quae in eis sunt, solum hominem secundum imaginem suam et similitudinem fecit, sicut Moyses docet, ita dicens, Et dixit Deus, Faciamus hom nem secundum imaginem ac similitudinem nostram. Et cum Moyses hoc ex persona Dei dixisset, ipse protinus adjecit dicens, Et fecit Deus hominem, ad imaginem Dei jecit eum (Gen. 1. 26.). Utrumque Moyses unum scilicet intelligens, tam imaginem dico 1, quam similitudinem, imagine nominata similitudinem penitus reticuit. Alioquin si non ita esset, nunquam posiea dixisset Jacobus Apostolus in Epistola sua, cum doceret non debere uti lingua ad ministerium mali hoc modo, In ipsa benedicimus Domino et Patri, et in ipsa maledicimus hominibus qui secundum similitudinem Dei facti sunt (Jac. 3. 9.). Hominem igitur Deus omnibus dominari quae Ipse creavit, tam in terra quam in mari, praeposuit: a eo quod imago ipsius est homo, sicut et beatus Paulus docet ita dicens, Nam vir quidem non debet operire caput, cum sit imago et gloria Dei (1. Cor. 11. 7.). Propter quod homo in cunctis inrationalibus antefertur animalibus quibus dominatur, per hoc ipsum etiam omnium dominus effectus est.","english":"XXIII. When the Lord created the world—heaven, I say, and earth, and all things that are in them—he made man alone according to his image and likeness, as Moses teaches, saying thus: And God said, Let us make man according to our image and likeness. And when Moses had said this in the person of God, he immediately added, saying: And God made man, he made him according to the image of God (Gen. 1:26). Moses understood both as one, that is, both the image, I say, and the likeness; when the image was named, he passed over the likeness in complete silence. Otherwise, if it were not so, the Apostle James would never afterwards have said in his Epistle, when he taught that the tongue ought not to be used for the service of evil, in this manner: With it we bless the Lord and Father, and with it we curse men who are made according to the likeness of God (Jas. 3:9). God therefore set man over all things that he himself created, to rule over them, both on earth and in the sea, because man is his image, as the blessed Paul also teaches, saying thus: For a man indeed ought not to cover his head, since he is the image and glory of God (1 Cor. 11:7). For this reason man is preferred above all irrational animals, over which he rules, and by this very fact he has also become the lord of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Nam inrationabilia quidem animalia, sicut Moyses docuit, ex terra et aqua creata ex eis tam animam quam corpus habent: homo autem corpus quidem videtur cum ceteris habere commune; animam vero multo praestantiorem, sicut Moyses iterum dicit hoc modo, Et plasmavit Deus hominem de limo terroe, et insufflavit in faciem ejus spiritum vitae, et factus est homo in animam viventem (Gen. 2. 7.).\n\nXXIV. Homo igitur ideo potior omnibus est, quoniam sensibilem et rationalem animam habere, dignoscitur, ei eam liberi arbitrii. Ergo quasi prudentes Moysem audiamus dicentem, quemadmodum Deus hominem creaverit. Sic enim nobis Moyses ceterique prophetae de Deo narrant, sicuti possumus intelligere. Neque enim homo est Deus, ex anima factus el corpore, ut manibus hominem formet et fingal, vel ex aere spiritum trahens, ut in faciem ejus insufflet, el sic eum vivificet. Omnia enim per unicum Verbum et Spiritum sanctum voluntate facit et fecit. Solent vero etiam prophetae non solum hominem, sed etiam caelum et terram, et quae in istis sunt praecepto Dei creata, opera manuum Domini nominare. Testis est David propheta ad Deum dicens. Et videbo caelos opera digitorum tuorum, lunam et stellas quae tu fundasti (Psal. 8. 4.). Et iterum. In principio tu, Domine, terram fundasti, et opera manuum tuarum sunt caeli (Psal. 101. 26.).","english":"For irrational animals, as Moses taught, were created from earth and water and have both soul and body from these; but man seems to have his body indeed in common with the others, yet his soul is far more excellent, as Moses again says in this way: And God formed man from the mud of the earth, and breathed into his face the breath of life, and man became a living soul (Gen. 2:7).\n\nXXIV. Man, therefore, is for this reason more excellent than all things, because he is recognized to have a sensible and rational soul, and it is [given] to him with free will. So let us hear Moses as prudent men speaking of how God created man. For thus Moses and the other prophets tell us about God, as we are able to understand. For God is not a man, made of soul and body, such that he forms and fashions man with hands, or draws breath from the air so as to breathe it into his face and thus give him life. For he makes and has made all things through the one Word and the Holy Spirit by his will. But the prophets are also accustomed to call not only man, but even heaven and earth and the things that are in them, created by the command of God, the works of the Lord's hands. The prophet David is a witness, saying to God: And I shall see the heavens, the works of your fingers, the moon and the stars which you founded (Ps. 8:4). And again: In the beginning you, Lord, founded the earth, and the heavens are the works of your hands (Ps. 101:26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Similiter autem et Isaias propheta ex Dei persona sic dicit, Audi me, Jacob et Israel, quem ego voco. Ego sum ipse ego primus, et ego novissimus, manus mea fundavit terram, et dextera mea firmavit coelum (Esa. 48. 12.), Et iterum, Sic dicit Dominus, caelum mihi sedes, et terra scabellum pedum meorum. Quam domum aedificabitis mihi, et qui locus requietionis meae? omnia enim ista manus mea fecit (Esa. 68. 1.).\n\nXXV. Est igitur homo, sicut divina Scriptura nos docuit, corpus quidem habens ex terra, animam vero sibi creatam ex nihilo, et eam sicuti sensibilem et rationalem, sic etiam immorsalem, ut utrumque nos docet Testamentum, tam novum dico quam vetus. Nam et Dominus noster Jesus Christus ait, Nolite timere eos qui occidunt corpus, animam autem non possunt occidere: sed potius eum timete, qui potestatem habet animam et corpus perdere in gehenna (Matth. 10. 28.). Igneum supplicium interitum nuncupavit. Nam quomodo fieri potest, uti quod penitus perit, et nusquam prorsus constare potest, aeternam perpeti valeat ultionem, cum Dominus iterum dicat: Et ibunt isti in poenam aeternam, justi autem in vitam aeternum (Matth. 25. 46.)?","english":"Likewise also the prophet Isaiah speaks in the person of God, saying: \"Hear me, Jacob and Israel, whom I call. I am he, I am the first, and I am the last; my hand founded the earth, and my right hand established the heaven\" (Isa. 48:12). And again: \"Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet. What house will you build for me, and what place of my rest? For all these things my hand has made\" (Isa. 66:1).\n\nXXV. Man, therefore, as the divine Scripture has taught us, has a body indeed from the earth, but a soul created for himself out of nothing, and this soul, just as it is sensible and rational, so also is it immortal, as both Testaments teach us—I mean both the new and the old. For our Lord Jesus Christ also says: \"Do not fear those who kill the body, but cannot kill the soul; but rather fear him who has power to destroy both soul and body in hell\" (Matt. 10:28). He called destruction a fiery punishment. For how can it be that what utterly perishes, and can in no way at all remain, be able to endure eternal vengeance, when the Lord again says: \"And these shall go into eternal punishment, but the righteous into eternal life\" (Matt. 25:46)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"XXVI. Nec dicendum est, animam partem Dei esse, sicut imprudenium et indoctorum sermo habet. Nam si hoc ita esset, nunquam Deus partem suam perenni supplicio subjugaret, sed ne peccare quidem omnino ipsa potuisset quasi pars Dei, quippe cum Deus sit immutabilis semper cuti natura, sic etiam voluntate. Et iturum, si anima nostra pars Dei esset, nullo penitus corporali vitio domaretur. Nam divinitas est semper invicta, et nulli unquam subditur vitio corporali.\n\nXXVII. Sicut ergo qui ita credunt, impie credere comprobamur: sic etiam illi, quid animas dicant ante corpora factas fuisse, multum a picta(??)e distare inveniuntur. Unde impios Origenes, Gentilium captus errore, ct ab eo nolens penitus abscedere, novarum etiam studens auctor esse sectarum, conjecturis illorum alio modo translatis edocuit, de quibus in praesenti disputandum esse non arbitror, ne nos multum verborum mittamus in sylvam. Quia igitur ad confirmandam haeresim suam nefariam praedictus Origenes ex divina Scriptura sumere conatur exempla, redarguamus eum, Scripturam penitus ignorasse divinam, et eam sine sensu docuisse.","english":"XXVI. Nor is it to be said that the soul is a part of God, as the talk of the imprudent and unlearned holds. For if this were so, God would never subject a part of himself to everlasting punishment; indeed, it could not have sinned at all, as being a part of God, since God is unchangeable always in nature, and so also in will. And, if our soul were a part of God, it would be utterly subdued by no bodily vice. For the divine nature is always invincible and is never subject to any bodily vice.\n\nXXVII. Therefore, just as those who believe thus are shown to believe impiously, so also those who say that souls were made before bodies are found to be far removed from the truth. Whence the impious Origen, captivated by the error of the Gentiles and unwilling to depart from it entirely, striving also to be the author of new sects, taught by transposing their conjectures in another way, concerning which I do not think there is need to dispute at present, lest we send too many words into the forest. Therefore, because the aforesaid Origen tries to take examples from divine Scripture to confirm his nefarious heresy, let us refute him, showing that he was utterly ignorant of divine Scripture and taught it without understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Nam cum ipse diceret in principio creaturae initio caelum cum terra creatum non esse corpus firmum, sicut boc quod videtur, sed omne hoc sensibilem rationalemque esse substantiam, et eam unius ejusdemque naturae, in his rationabilibus sensi(??)ilibusque substantiis etiam animas hominum comprehendens, et post haec animalium, quae sexta die creata sunt, faciens mentionem, in ea hominem quoque creatum reperiens, suum jam non potuit affirmare figmentum, neque propriam roborare fallaciam: sed quasi illorum quae ante docuerat penitus fuisset oblitus, invitus fatetur animas creatas esse, et eas iterum incorporeas. Respondeant igitur nobis qui nefandam Origenis haeresim venerantur et colunt, et ejus expositiones de divina Scriptura ad caelum usque summis praeconiis tollere moliuntur, quomodo animae sine corporibus possint intelligi, cum Moyses nos doceat dicens, Et fecit Deus hominem, ad ima finem Dei fecit eum, masculum et feminam fecit eos (Gen. 1. 27.). Nam boc omnibus clare patet, quod animae sexus utriusque capaces esse non possunt, nisi sola copora, quae graviora noscuntur. Quomodo iterum et illud dictum audire a poterunt solae sine corporibus animae, Crescite et multiplicamini (Gen. 1.28). Siquidem, etiam secundum ipsum Origenem, incorporalium natura neque multiplicari potest, neque crescere.","english":"For when he himself said at the beginning of creation, at the outset, that heaven together with earth was not created as a solid body, such as this which is seen, but that all this is a sensible and rational substance, and that it is of one and the same nature, including in these rational and sensible substances also the souls of men, and after this making mention of the animals which were created on the sixth day, finding that man too was created in it, he could no longer affirm his own fiction, nor strengthen his own falsehood; but as if he had entirely forgotten those things which he had taught before, he confesses unwillingly that souls were created, and that they are again incorporeal. Let them therefore answer us who venerate and worship the abominable heresy of Origen, and strive to extol his expositions of the divine Scripture to heaven with the highest praises: how can souls be understood without bodies, when Moses teaches us, saying, And God made man, in the image of God he made him, male and female he made them (Gen. 1:27). For this is clearly evident to all, that souls cannot be capable of either sex, but only bodies, which are known to be the heavier part. How again will they be able to hear that saying, alone without bodies: Increase and multiply (Gen. 1:28)? Since, even according to Origen himself, the nature of incorporeal things can neither be multiplied nor increase.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Vel quomodo sine corporibus animae creatae in caelis habitare poterant, cum Deus benedicens illis, quos fecerat masculum et feminam, sic dixerit, Crescite el multiplicamini, el implete terram (Ibid.). Sed Origenes iterum ejusque socii dimittantur.\n\nXXVIII. Quia igitur nonnulli sunt, qui dementia capti dicunt, quod ex una anima primi hominis Adam anima Evae mulieris assumpta sit, nonnulli etiam quod ex solo Adam cum neminis jactu in omnes qui ex eo n(??)ti fuerunt animae transmissae sint, et alii quod ex Eva sola magis animae fuere translatae, et sic in parentibus ad eorum liberos deductae sint, respondendum est bis hoc modo: Cur ergo Adam, qui primus de terra creatus est, secundum carnem de costa quae ex ipso fuerat sublata, iu spiritu Dei prophetando dicebat. Hoc nunc os ex ossibus meis, et caro de carne mea; hoce vocabitur mulier, quia ex viro suo sumpta esi (Gen. 2. 23.), nusquam fecit animae mentionem? Nam si anima quoque esset ex anima secundum illorum vanas opiniones, nunquam profecto hoc Adam praeterisset. Nam sicut os ex ossibus meis, et caro de carne mea, dicebat, sic etiam anima ex anima mea dicere potuisset. Sed tantum hoc dixit quod sibi videlicet sciebat ablatum. Porro autem consentiens Moysi etiam Zacharias propheta sic dicit, Extendens cotium el fundans terram, el fingens spiritum hominis in ipso (Zach. 12. 1.).","english":"Or how could souls have been created without bodies and be able to dwell in the heavens, when God, blessing those whom he had made male and female, said thus: \"Increase and multiply, and fill the earth\" (Ibid.). But let Origen and his associates be dismissed again.\n\nXXVIII. Since, therefore, there are some who, seized by madness, say that the soul of the woman Eve was taken from the one soul of the first man Adam, and some also who say that souls were transmitted from Adam alone, without any sowing, into all who were born from him, and others who say that souls were rather transferred from Eve alone, and thus passed down in the parents to their children, we must respond to these in this way: Why, then, did Adam, who was first created from the earth, prophesying in the Spirit of God concerning the flesh from the rib that had been taken from him, say: \"This now is bone from my bones, and flesh from my flesh; this shall be called woman, because she was taken from her man\" (Gen. 2:23), yet nowhere made mention of the soul? For if the soul also were from a soul according to their vain opinions, Adam would certainly never have passed over this. For just as he said, \"bone from my bones, and flesh from my flesh,\" so he could also have said, \"soul from my soul.\" But he said only that which he knew had been taken from him. Furthermore, agreeing with Moses, the prophet Zechariah also says thus: \"Stretching out the heaven and founding the earth, and forming the spirit of man within him\" (Zech. 12:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Nam si non ex supposita materia crearetur hominis caro, sicut etiam Adam et Evae, et sic postea in ipso anima non ex supposita materia, tanquam Adam pariter et Evae, nunquam propheta Zacharias ita dixisset, Et creans spiritum hominis in ipso (Ibid.). Apertius autem Salomon in Ecclesiaste docet, animas a Deo praestari omnibus quae ah ipso creantur ex supposita materia corporibus, solutionem humana; compositionis enarrans, cnm dicit, Et convertetur pulvis in terram suam, el revertetur spiritus ad Deum qui dedit eum (Eccl. 12. 7.). Cam hoc Salomon dixisset, aperte docuit quod Dens pulveri, quem ad creandum hominem de terra tulerat, spiritum praestitit non habenti. Ideo autem tantum spiritum ad Deum reverti dicitur, licet utriusque sit creator Dominus, tam carnis quam spiritus, quoniam non ex supposita materia et spiritum creat, sicut et corpus: et iterum, quod una cum Deo homo videtur operari ad nativitatem corporis procreandi, spritum autem solus procreat Dens, quippe cum hominum quidem sit subministrare materias, Dei autem creare hominem. Quod autem Dens esi qui format ea quae in uterum semina jaciuntur, sicut etiam cetera diversa vivificat, quae ab agricolis seruntur in terram, testis est beatus Job cum dicit ad Deum, Manus tuoe fecerunt me, et plasmaverunt me (Job. 10. 8.). Eadem etiam David propheta dicit.","english":"For if the flesh of man were not created from pre-existing matter, just as also Adam's and Eve's, and thus afterward the soul in him were not from pre-existing matter, just as equally Adam's and Eve's, the prophet Zechariah would never have said, \"And creating the spirit of man in him\" (Ibid.). More plainly, however, Solomon in Ecclesiastes teaches that souls are supplied by God to all bodies that are created by him from pre-existing matter, setting forth the dissolution of the human composite, when he says, \"And the dust shall return to its earth, and the spirit shall return to God who gave it\" (Eccl. 12:7). When Solomon said this, he openly taught that God supplied a spirit to the dust, which he had taken from the earth to create man, though it did not have one. Therefore the spirit alone is said to return to God, although the Lord is the creator of both, of flesh as well as of spirit, because he creates the spirit not from pre-existing matter, as he does the body; and again, because man seems to work together with God for the birth of procreating the body, but God alone procreates the spirit, since it is indeed man's part to supply the materials, but God's to create the man. But that God is the one who forms those seeds which are cast into the womb, just as he also gives life to the other various things which are sown in the earth by farmers, the blessed Job is a witness, when he says to God, \"Your hands have made me, and fashioned me\" (Job 10:8). The prophet David also says the same things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Rursus etiam Deus Hieremiae Prophetae sic dicit, Priusquam te formarem, in utero cognovi te (Jer. 1. 5.). Similiter autem Isaias Propheta de populo, qui Jacob nomine vocabatur, inter cetera etiam sic dicit: Dominus qui redemit te, et qui formavit te ex utero (Esa. 44. 24). Apertius autem etiam beatus Paulus ad Hebraeos scribens docet, quod noti siculi corpora ex successione descendunt, sic etiam spiritus, hoc est, nostrae animae, cum dicit: Patres quidem carnis nostrae habuimus eruditores, et reverebamur, non mullo magis obtemperabimus pa ri spirituum, et vivemus (Hebr. 12. 6.)? Quoniam Deus cum benediceret primis hominibus, hoc est Adam et Evae, dixit. Crescite el multiplicamini, et implete terram (Gen. 2. 28.); hac de caussa parentes patres carnis Apostolus nominavit, et quoniam non ex supposita mater a creatas a Deo animas habemus, ideo Deum patrem spiritum· appellavit. Cuncta igitur sicut primitus creata sunt, sic etiam per dies singulos procreantur, alia quidem ex supposita materia, sicut animalium irrationalium animae, alia autem non ex supposita, sicut hominum animae. Sed et de anima nobis sufficienter dictum.","english":"Again also God says thus to the prophet Jeremiah: Before I formed you, I knew you in the womb (Jer. 1:5). Similarly also the prophet Isaiah says thus concerning the people who was called by the name Jacob, among other things: The Lord who redeemed you, and who formed you from the womb (Isa. 44:24). More openly also the blessed Paul, writing to the Hebrews, teaches that just as bodies descend by succession, so also spirits, that is, our souls, when he says: We indeed had fathers of our flesh as instructors, and we revered them; shall we not much more obey the Father of spirits, and live (Heb. 12:6)? For when God blessed the first humans, that is Adam and Eve, he said: Increase and multiply, and fill the earth (Gen. 2:28); for this reason the Apostle called the parents fathers of the flesh, and because we do not have souls created by God from pre-existing matter, he therefore called God the father of spirits. All things, therefore, just as they were first created, so also are they brought forth through individual days: some indeed from pre-existing matter, like the souls of irrational animals, others however not from pre-existing matter, like the souls of humans. But also concerning the soul we have spoken sufficiently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"XXIX. Illos igitur primos homines, Adam dico et Evam, licet e immortales secundum animam creatos esse dixerim, mortales vero secundum corpus. nunquam tamen mortem gustassent, a siquidem mandatum Dei servare voluissent, sicut beatus Enoch meruit. Hic namque licet mortalis esset, tamen translatus est, ut mortem penitus non videret. Quod antem mortales secundum corpus creati sunt Adam et Eva. ut dixi, testis est Moyses cum dicit, Et plantasit Deus paradisum in Eden ad orientem, et posuit ibi hominem quem plasmavit, et produxit adhuc de terra omne lignum pulchrum ad visum, et bonum ad edendum, et lignum vitae in medio paradisi, et lignum ad cognoscendum bonum et malum (Gen. 2. 8.). Nunquam voro Deus lignum vitae in paradiso plantasset, si quidem Adam immortalis secundum carnem creatus fuisset. Rursus autem si Adam et Eva immortales essent secundum carnem creati, nunquam audissent a Deo, Crescite et multiplicamini, et implete terram (Gen. 1· 18.). Nam qui manducare, et bibere, et coire, crescere, et terram implere jussi sunt, hi penitus immorlates esse non sicut etiam noster Jesus Christus docens Sadducaeos dicebat, Filii soeculi hujus nubunt et traduntur ad nuptias. Illi vero qui digni habebuntur saeculo illo et resurrectione ex mortuis, neque nubent, neque ducent uxores· Neque enim ultra mori poterunt: aquales enim Angelis sunt (Luc. 20. 34.).,","english":"XXIX. Those first humans, then—I mean Adam and Eve—although I would have said they were created immortal as regards the soul, yet mortal as regards the body, would nevertheless never have tasted death, if only they had been willing to keep God's commandment, as blessed Enoch was found worthy to do. For he, although he was mortal, was yet translated, so that he would not see death at all. But that Adam and Eve were created mortal as regards the body, as I said, Moses is witness, when he says: And God planted a paradise in Eden toward the east, and placed there the man whom he had formed, and brought forth yet more from the earth every tree beautiful to the sight and good for food, and the tree of life in the midst of the paradise, and the tree for knowing good and evil (Gen. 2:8). For God would never have planted the tree of life in paradise, if indeed Adam had been created immortal as regards the flesh. But again, if Adam and Eve had been created immortal as regards the flesh, they would never have heard from God: Increase and multiply, and fill the earth (Gen. 1:28). For those who were commanded to eat and drink and have intercourse, to increase and fill the earth—these could not be entirely immortal, just as our Jesus Christ also, teaching the Sadducees, said: The sons of this age marry and are given in marriage. But those who will be counted worthy of that age and of the resurrection from the dead neither marry nor take wives. For neither can they die any more, for they are equal to the angels (Luke 20:34).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"XXX. Probatum est sufficienter, ut reor, hominem secundum carnem creatum esse mortalem, aperte Domino docente, mortales esse eos qui coitu tali nuptiisque lactantur. Unde Enoch qui placuit Deo, postquam diversis ex uxoribus liberos procreavit, translatus est, ut mortem penitus non videret, sicut etiam beatus Paulus Hebraeis scribens dicit, Fide Enoch translatus esi, ne Meret mortem (Heb. 11. 5.); nam ante translationem Deo placuisse perhibetur. Sic igitur possumus dicere etiam de Adam et Eva, quod si praeceptum Dei mandatumque servassent, etiam post liberorum procreationem, gustato ligno vitae, immortales jugiter permansissent, non egentes in posterum victus, et incrementi vel nuptiarum, Sin vero quidam imperitia capti iu eadem perseverant, dicentes quod Adam et Eva, semel accepta licentia comedendi ab omni ligno quod erat in paradiso, praeter unum tantum quod a Deo fuerat interdictum, cum inter omnia etiam de ligno vitas comedissent, immortalitatem consequeremur, discant quod qui immortalis factus est, cibo penitus non eget. Adam igitur et Eva siquidem immortales naturaliter essem, nunquam de ligno gustassem, quod a Deo prohibitum fuerat, quippe cum immortales desiderium escae non habeant, sicut etiam beatus Paulus testatur hoc modo, Non est regnum Dei cibus et potus (Rom. 14. 17.).","english":"XXX. It has been proved sufficiently, I think, that man according to the flesh was created mortal, since the Lord plainly teaches that those who delight in such intercourse and marriage are mortal. Whence Enoch, who pleased God, after he had begotten children from various wives, was translated, so that he would not see death at all, just as the blessed Paul also says, writing to the Hebrews: By faith Enoch was translated, that he should not see death (Heb. 11:5); for before his translation he is said to have pleased God. So then we can say also of Adam and Eve that if they had kept the command and precept of God, even after the procreation of children, having tasted of the tree of life, they would have remained immortal continually, having no further need of food, or of growth, or of marriage. But if certain people, captivated by ignorance, persist in the same view, saying that Adam and Eve, once they had received permission to eat from every tree that was in paradise except only the one that had been forbidden by God—since among all the rest they had also eaten of the tree of life—would have obtained immortality, let them learn that one who has been made immortal has no need of food at all. Therefore, if Adam and Eve had been immortal by nature, they would never have tasted of the tree that had been forbidden by God, inasmuch as immortals have no desire for food, just as the blessed Paul also testifies in this way: The kingdom of God is not food and drink (Rom. 14:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Regnum autem Dei mortarium non est, sed immortalium, sicut etiam Domitus noster Jesus Christus docuit dicens, Qui autem digni habebuntur saeculo illo et resurrectione ex mortuis, neque nubunt, neque ducunt uxores, neque enim ultra mori poterunt, aquales enim Angelis sunt (Luc. 20. 35.). Adam igitur et Eva, si quidem mandalum Dei servassem, nunquam profecto gustassent mortem. Mandato autem minime servato, non ex immortalibus mortales facti sunt, sed cum mortales essem, promissa sibi a Deo immortalitate semetipsos alienarunt. Unde Adam audivit a Deo, Terra es, et in tertam ibis (Gen. 3. 13.), id est, corruptibilis es, et in corruptelam ibis, cum jam indignus esset de ligno vitae manducare, et perpetuo vivere. Ut autem rursus dicam quod Adam et Eva, si in servando mandato Dei perseverassem, non habuissent discretionem manducandi de ligno vitae, usque ad illud videlicet tempus, quo Deus ipsis revelaturus erat: qua ex caussa etiam a ceteris lignis fuerat separatum. cum ia medio esset paradisi positum, übi etiam lignum illud, quod scientiam habebat boni et mali, fuerat constitutum, ut interdictum lignum tangere metuentes, etiam a licito caverent manducare. Nam hoc etiam Deus aperte docuit, dicens: Ecce Adam. factus est quasi unus ex nobis ad cognoscendum bonum et malum. Et nunc ne forte tendat manum, et tollat de ligno vitae et comedat, et v(??)at in aeternum (Gen. 3. 22.).","english":"But the kingdom of God is not a dining-room, but a kingdom of the immortal, as also our Lord Jesus Christ taught, saying, \"But those who shall be accounted worthy of that world and of the resurrection from the dead neither marry nor take wives, for neither shall they be able to die any more, for they are equal to the angels\" (Luke 20:35). Therefore Adam and Eve, if indeed they had kept the commandment of God, would never in truth have tasted death. But when the commandment was not kept, they were not made mortal from immortal, but while they were mortal, they alienated themselves from the immortality promised to them by God. Whence Adam heard from God, \"Earth you are, and to earth you shall go\" (Gen. 3:13), that is, corruptible you are, and into corruption you shall go, since he was now unworthy to eat of the tree of life and live forever. But that I may again say what Adam and Eve, if they had persevered in keeping the commandment of God, would not have had the privilege of eating of the tree of life, namely up to that time when God was to reveal Himself to them: for which cause it had also been separated from the other trees, since it was placed in the middle of paradise, where also that tree which had the knowledge of good and evil had been set, so that, fearing to touch the forbidden tree, they might also refrain from eating of what was permitted. For this also God openly taught, saying: \"Behold, Adam has become as one of us, to know good and evil. And now, lest perhaps he stretch out his hand, and take of the tree of life and eat, and live forever\" (Gen. 3:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"In quo dixit Deus, Ecce factus est cognoscent bonom et malum:. et, nunc ne forte tendat manum, ostendit quod antequam experiretur mali scientiam, non poterat ex semetipso intelligens acceptum de ligno vitae sumere. Et non mirum, cum etiam Adam dixerit, cum de uxore prophetaret hoc modo, Haec vocabitur mulier, qu(??)i ex viro suo sumta est, et propter hoc derelinquet homo patrem et matrem, et adhaerebit (??)ori, et erunt ambo in carne una (Genes. 2. 23.).\n\nXXXI. Non solum hoc, sed etiam cum audissem Deum sibi dicentem Adam et Eva, Crescite et multiplicamini, et implete terram; ante inobedientiam quid esset liberorum creandorum cupiditas, penitus ignorabant. Dicit enim Moyses, Erant autem ambo nudi, tam Adam, quam uxor ejus, et non erubescebant (Gen. 2. 25.). Non Moyses boc dixit, quasi illi incontinentiae caecitate decepti, pudorem spernerent nuditatis: sed ostendit cos tanquam infantes necdum cupiditatem coeundi habere. Unde post praevaricationem nuditate perspecta, non lotius dico corporis, sed illius panis, quam etiam Chain Noe dormiente viderat, tunc demum creandorum liberorum cupiditatem adepti, et intelligentes nuditatem suam, ficorum foliis verenda texerunt.","english":"In which God said, \"Behold, he has become knowing of good and evil\"; and, \"now lest perhaps he stretch out his hand,\" He shows that before he experienced the knowledge of evil, he could not, understanding of himself, take and receive from the tree of life. And it is no wonder, since even Adam spoke, when he prophesied concerning his wife in this manner: \"She shall be called woman, because she was taken out of her husband, and for this cause a man shall leave his father and mother, and shall cleave to his wife, and the two shall be in one flesh\" (Gen. 2:23).\n\nXXXI. Not only this, but also when Adam and Eve had heard God saying to them, \"Increase and multiply, and fill the earth,\" before their disobedience they were wholly ignorant of what the desire to beget children was. For Moses says, \"And both were naked, Adam and his wife, and they were not ashamed\" (Gen. 2:25). Moses did not say this as though they, deceived by the blindness of incontinence, despised the shame of nakedness; but he shows that they, like infants, did not yet have the desire of intercourse. Whence after the transgression, when nakedness had been seen—I do not say of the whole body, but of that part which even Ham had seen while Noah slept—then at last they obtained the desire to beget children, and understanding their nakedness, they covered their shameful parts with fig leaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"XXXII. Deus igitur consulens hominibus, cum sciret eos ad malitiam pronos, et voluptatum ac desideriorum carnis amatores, ct vellet ad honestam potius revocare virtutem, a sinit usque ad tempus aliquod dominationi mortis addici. Quippe cum nihil aliud nosset tam facile homines coercere posse quam mortem, mortis enim metu plerumque multi a malitia penitus abstinere noscuntur. Undo mundanae leges non aliter possunt pleraque hominum vitia resecare, nisi interminatione mortis et poenae. Omnes enim hujusce vitae communis amore detenti, cavent peccatorum praestare caussas, ne carere ea delinquentes propria voluntate credantur. Non igitur hominibus mortem datam pro malorum vice dicimus, sicut ratiocinantur indocti, sed ad delendam mortis pravitatem. Nam si victuri perpetuo homines essent, nunquam profecto eorum malitia finiretur. Rursus etiam cur pro malorum vicissitudine mortem datam esse credam, cura si quis centum homines fere vel amplius occiderit, tot et tantis homicidiis exaequare nullam valeat ultionem?","english":"XXXII. God, therefore, in His care for men, since He knew them prone to malice and lovers of pleasures and of the desires of the flesh, and wished rather to recall them to honorable virtue, permitted them for a time to be subjected to the dominion of death. Indeed, since He knew that nothing else could so easily restrain men as death—for it is well known that many, for the most part, abstain wholly from malice through fear of death. Whence worldly laws cannot otherwise cut off most of men's vices except by the threat of death and punishment. For all, held fast by the love of this common life, take care not to furnish occasions of sins, lest, in transgressing, they be thought to have lost it by their own will. We do not, then, say that death was given to men in return for evils, as the unlearned suppose, but to destroy the depravity of death. For if men were to live forever, their malice would surely never end. Again, how could I believe that death was given as a recompense for evils, when, if someone has killed a hundred men or more, no punishment could equal so many and such great murders?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"XXXIII. Non igitur malignis tantum hominibus, ad delendam eorum pravitatem, bona more esse dicitur sed etiam justis utilis. Sicut enim malus peccare desinit hac luce privatus, sic etiam justus dormiens assiduis impugnationibus, afflictionibus, et miseriis animi liberatur. Soluto enim proprio corpore justi anima ultra nullis postea premetur angustiis, non miseriis animi subjacebit, non necessitates videbit, non persecutiones sustinebit, non ultra insurgentia sibi carnis vitia patietur, non ultra urgebit in dies singulos agmen suggestionum malarum, non ad luctam nudabitur. Nihil secum trabens saecularium sollicitudinum, non carnis maceratur abstinentia caussa certaminum, non ultra certat, non cursu contendit aut caestu, non jam luctatur cum principatibus ac potestatibus, spiritibusque nequitiae, sed stadium ei solutum est, certamen destitit, et adepta victoria ad percipiendam coronam justitiae protinus properat, beatam in caelis et aeternam metam consequi, cum receperit immortalem carnem suam.","english":"XXXIII. Death, then, is said to be good not only for wicked men, to destroy their depravity, but also useful for the just. For just as the wicked man ceases to sin when deprived of this light, so too the just man, when he sleeps, is freed from constant assaults, afflictions, and distresses of the soul. For when the soul of the just man has been released from its own body, it will thereafter be oppressed by no further hardships, will not be subject to distresses of the soul, will not see necessities, will not endure persecutions, will no longer suffer the vices of the flesh rising up against it, will no longer be pressed day by day by a host of evil suggestions, will not be stripped bare for the struggle. Dragging nothing with it of worldly cares, it is not worn down by abstinence of the flesh for the sake of contests, it no longer strives, does not contend in the race or with the cestus, no longer wrestles with principalities and powers and the spirits of wickedness, but its course is finished, the contest has ceased, and having obtained victory it hastens at once to receive the crown of righteousness, to attain the blessed and eternal goal in the heavens, when it has received back its immortal flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"e Item autem et beatus Paulus talia bella perspiciens, quae ab invisibilibus inimicis justis hominibus indicuntur, metuens ne quorundam forte prudentiam aut malitia commutaret, aut dolus sanam falleret meniem, provocandae virtutis gratia, suadebat ut omnes hanc vitam spernerent temporalem, utique sic dicens, Audentes igitur semper, et scientes, quoniam dum sumus in corpore, peregrinamur a Domino (2 Cor. 4.6.). Unde peregrinari volens a corpore, et finem imponere properans certamini suo, et in praesentiarum esse cupiens apud Deum, vociferatur dicens: Ego enim jam delibor, et tempus resolutionis meas instat. Certamen bonum certavi, cursum consummavi, fidem servavi, in reliquo reposita est mihi justitias corona, quam reddet mihi Dominus in illa die justus judex, non solum autem mihi, sed et omnibus qui diligunt adventum ejus (2. Tim. 4. 6.). Solet etiam beatus Job malorum omnium solutionem mortem saepius appellare, cum dicit, Mors vero requies: conclusit enim Deus contra ipsum.","english":"Likewise, blessed Paul too, perceiving such wars as are waged against just men by invisible enemies, and fearing lest the wisdom or malice of certain persons should change them, or deceit beguile a sound mind, for the sake of stirring up virtue, urged that all should despise this temporal life, saying indeed: \"Therefore we are always confident, knowing that while we are in the body, we are absent from the Lord\" (2 Cor. 5:6). Hence, desiring to be absent from the body and hastening to put an end to his contest, and longing to be present with God, he cries out, saying: \"For I am already being poured out, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith; henceforth there is laid up for me the crown of righteousness, which the Lord, the just judge, will render to me on that day, and not only to me, but also to all who love his coming\" (2 Tim. 4:6-8). Blessed Job too is accustomed to call death, more often than not, the release from all evils, when he says: \"But death is rest; for God has shut him in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"XXXIV. Sin aulem nonnulli dicere voluerint, Quomodo fieri potest ut mors homini requies sit, cum beatus David dixerit, Mors peccatorum pessima (Psal. 55. 22.)? discant non ideo sic dictum esse, mors peccatorum pessima, quasi peccatis etiam terminus imponatur ac finis, sed quod post mortem delictorum suorum caussa gravissimas ipsi subeunt ultiones. Similiter autem beatus Job sicut requiem, sic etiam somnum mortem nominare consuevit, cum dicit: Quare ubera suxi? nunc utique dormiens quies· cerem, et somni securitate fruerer cum regibus consiliariis teroe, qui gloriabantur in gladiis, aut cum principibus, quibus multum fuit aurum (Job. 3. 12.). Porro Esaias Propheta, cum jussus a Domino regem Babylonis mortuum lamentaretur, communem hanc et temporalem mortem somnum nominavit, dicens Omnis terra clamat cum laetitia, et ligna Libani supra te gratulata sunt, et cedri Libani dicent. Ex quo tu dormisti, non ascendit qui succidat nos. Infernus ab imis amaritudine captus esi occurrens tibi (Esa. 14. 7.). Pariter etiam Daniel Propheta dicit, Et multi dormientium in terra e pulvere surgent, isti in vitam aeternam et isti ad opprobrium et ad confusionem aeternam (Dan. 12. 2.). Idem autem etiam beatus Paulus docet cum dicit, Nolumus autem ignorare vos, fratres, de dormientibus, ut non contristemini sicut et ceteri qui spem non habent.","english":"XXXIV. But if some have wished to say, How can it be that death is a rest for man, when blessed David said, The death of sinners is the worst? Let them learn that it was not said for this reason—the death of sinners is the worst—as though a limit and end were being set even to sins, but because after death, on account of their offenses, they themselves undergo the most grievous punishments. In like manner, blessed Job was accustomed to name death not only a rest but also a sleep, when he says: Why did I suck the breasts? Now indeed, sleeping, I would have been at rest, and I would have enjoyed the security of sleep with kings and counselors of the earth, who gloried in their swords, or with princes who had much gold. Furthermore, the prophet Isaiah, when commanded by the Lord to lament the dead king of Babylon, named this common and temporal death a sleep, saying: All the earth cries out with joy, and the trees of Lebanon have rejoiced over you, and the cedars of Lebanon shall say: Since you have slept, he who cuts us down has not come up. Hell from the depths was seized with bitterness, meeting you. Likewise also the prophet Daniel says: And many of those who sleep in the dust of the earth shall rise, these to eternal life and these to reproach and eternal confusion. The same also blessed Paul teaches when he says: But we do not wish you to be ignorant, brothers, concerning those who sleep, so that you may not grieve as others also who have no hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Si enim credimus quod Jesus mortuus est, et resurrexit, ita et Deus eos qui dormierunt per Jesum adducet cum eo (1. Thess. 4.). Multis igitur testibus edocti, quod mors ista communis mala non sit, jam longe valere dicamus qui mortem malam appellant.\n\nXXXV. Dicimus autem quod in bonum Deus praestitit primo homini Adam sudores pariter ac labores, quos de terra pateretur, quippe cum non aliter invisibiles inimicos, contra quos habemus continuam luctationem, veneranda fide superare possimus, nisi corporis laboribus fatigati. His enim docemur per divinam Scripturam nosmetipsos hostium fallacia liberare, et aut salvam custodire virtutem, aut amissam perinde renovare. Sic enim beatus David virtutem quam perdiderat recuperare festinans, docet dicens, Sacrificium Deo spiritus contribulatus, cor contritum et humiliatum Deus non spernet (Psal. 50. 39.). Et iterum, Laboravi in gemitu meo, lavabo per singulus noctes lectum meum, in lacrymis meis stratum meum rigabo (Psal. 7. 7.). Et iterum, Genua mea infirmata sunt prae jejunio, et caro mea mutata est propter oleum (Psal. 108. 24.). Docens etiam quemadmodum virtutem servare debeamus, dicit, Ego autem cum mihi molesti essent, induebam me cilicio, et humiliabam in jejunio animam meam (Psal. 34. 13.).","english":"For if we believe that Jesus died and rose again, so also will God bring with him those who have fallen asleep through Jesus (1 Thess. 4). Taught therefore by many witnesses that this common death is not an evil, let us declare that those who call death evil are far off the mark.\n\nXXXV. We say, moreover, that God in his goodness bestowed upon the first man, Adam, toils and labors together with the sweat he would endure from the earth, since we cannot otherwise overcome the invisible enemies against whom we have a continual struggle, except by the venerable faith, when we are wearied by bodily labors. For by these we are taught through the divine Scripture to free ourselves from the deceits of the enemies, and either to keep our virtue safe or to renew it when lost. For so blessed David, hastening to recover the virtue he had lost, teaches us, saying, A sacrifice to God is a troubled spirit; a contrite and humbled heart, O God, you will not despise (Ps. 50. 39). And again, I have labored in my groaning; I will wash my bed every night; I will water my couch with my tears (Ps. 7. 7). And again, My knees are weakened by fasting, and my flesh is changed because of the oil (Ps. 108. 24). Teaching also how we ought to preserve virtue, he says, But I, when they were troublesome to me, put on sackcloth, and humbled my soul with fasting (Ps. 34. 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Similiter autem Dominus noster Jesus Christus discipulos suos docebat non aliter aut salvam, ut dixi, servari, aut perditam revocari posse virtutem, nisi per labores corporis et dolores. Sic enim ait, Ingredimini per angustam portam, quia lata porta et spaciosa via quoe ducit ad interitum, muli sunt qui ingrediuntur per eam: quia angusta porta et arcta via quae ducit ad vitam, et pauci sunt qui inveniunt eam (Matth. 7. 13.). Ideo et beatus Paulus cum rogaret Dominum, ut ab ipso penitus ille discederet, qui stimulum carnis infigere conabatur, non impetravit, sed magis audivit a Domino, Sufficit tibi gratia mea, virtus enim in infirmitate perficitur (1. Cor. 12. 9.). Unde laetus postea dicebat, Libenter ergo gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi. Propter quod placeo mihi in infirmitatibus meis, in contumeliis, in necessitatibus, in persecutionibus, et angustiis pro Christo. Cum enim infirmor, tunc potens sum. Ideo autem docens dicit, Propter quod non deficimus. Sed licet is qui foris. est noster homo corrumpatur: tamen is qui intus est renovatur de die in diem. Nam quod in proesenti est momenlaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis, non contemplantibus nobis quae videntur, sed quae non videntur. Quae enim videntur temporalia sunt: quae autem non videntur aeterna sunt (I. Cor. 4. 16.).","english":"In like manner our Lord Jesus Christ taught his disciples that the power of salvation, as I said, is not preserved, nor can lost power be recovered, in any other way than through bodily labors and pains. For thus he says: Enter through the narrow gate, because wide is the gate and broad is the way that leads to destruction, and many there are who enter through it; because narrow is the gate and strait is the way that leads to life, and few there are who find it (Matt. 7:13). Therefore also the blessed Paul, when he asked the Lord that the one who was trying to fix the thorn of the flesh in him might depart from him entirely, did not obtain it, but rather heard from the Lord: My grace is sufficient for you, for power is perfected in weakness (1 Cor. 12:9). Hence afterward he said joyfully: Therefore I will gladly glory in my weaknesses, that the power of Christ may dwell in me. For this reason I am pleased in my weaknesses, in insults, in necessities, in persecutions, and in distresses for Christ. For when I am weak, then I am strong. Therefore, teaching, he says: For this reason we do not lose heart. But though our outer man is corrupted, yet the inner man is renewed from day to day. For what is at present momentary and light in our tribulation works in us beyond measure, in sublimity, an eternal weight of glory, while we look not at the things that are seen, but at the things that are not seen. For the things that are seen are temporal, but the things that are not seen are eternal (1 Cor. 4:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Sic igitur dicimus primos homines, Adam et Evam, a peccato suo fuisse salvatos per labores corporis et dolores, quos eis Dominus praestiterat, pro beneficio scilicet animarum. Unde postea nusquam facit earum divina Scriptura, quasi peccaverint, mentionem.\n\nXXXVI. Quod amem Deus dimiserit eis peccatum, sicut etiam Cain qui primum peccaverat indulsit, cum dixisset ad eum, Peccasti, quiesce: ad te reversio ejus, hoc est peccati, et tu dominaberis ei (Gen. 4. 7.), aperte Moyses ostendit per humanitatem seu misericordiam, quam Deus ipsis postea libenter indulsit. Quid enim dicit Moyses? Et fecit Dominus Deus Adam et uxoris ejus tunicas pelliceas, et vestivit eos (Gen. 3. 12.). Nam si Dominus ipsis peccatum non dimisisset, nunquam profecto per semetipsum vestiret eos tunicis, a quibus illis ipse perfecerat. Ne quis igitur easdem pelliceas tunicas quas habuerunt, humanum corpus existimet, sicut impius Origenes ex posuit. Nam ante istas quas dixi pelliceas tunicas ipse Adam carnem habere se docuit dicens. Hoc nunc os ex ossibus meis, et caro de came mea (Gen. 2. 23.). Pelliceas igitur tun(??)cas datas a Deo fuisse dicimus propter asperitatem vitae, vel quod tanquam se exercentibus ad virtutem eas dabat quae congruae videbantur, ut discerent non aliter posse vincere invisibiles inimicos, nisi laboribus corporis.","english":"We say, therefore, that the first humans, Adam and Eve, were saved from their sin through bodily labors and pains, which the Lord had provided for them, namely as a benefit for their souls. Hence afterward divine Scripture nowhere makes mention of them as having sinned.\n\nXXXVI. That God forgave them their sin, just as he also pardoned Cain, who had sinned first, when he said to him, \"You have sinned; be still: to you shall be its return,\" that is, of sin, \"and you shall have dominion over it\" (Gen. 4:7), Moses openly shows through the humanity or mercy that God afterward willingly granted them. For what does Moses say? \"And the Lord God made for Adam and his wife tunics of skins, and clothed them\" (Gen. 3:21). For if the Lord had not forgiven them their sin, he would certainly never have clothed them himself with tunics, which he himself had made for them. Let no one, therefore, think that these same tunics of skins that they had are the human body, as the impious Origen expounded. For before these tunics of skins that I have mentioned, Adam himself taught that he had flesh, saying, \"This now is bone from my bones, and flesh from my flesh\" (Gen. 2:23). We say, therefore, that the tunics of skins were given by God because of the hardship of life, or that, as for those exercising themselves toward virtue, he gave them what seemed fitting, so that they might learn that they could not otherwise overcome the invisible enemies except through bodily labors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Et quod post praevaricationem, quam in paradiso admiserat, perseveravit jam in posterum usque ad finem vitae suae obtemperans Deo, testis est Salomon, cum de sapientia ejus, quae ipsum in timore Dei servavit, diceret hoc modo, Hoec primum fictum patrem orbis terrarum, cum solus creatus esset, custodivit, et liberavit a delicto, dedit autem et fortitudinem dominandi omnibus (Sap. 10. 1.). Similiter autem etiam de salute Evae beatus Paulus docens ita dicit, Adam enim primus formatus est, deinde Eva, et Adam non est seductus, mulier autem seducta in proevaricatione fuit. Salvabitur autem per filiorum generationem, si permanserint in fide et discretione et sanctificatione cum sobri tate (1. Tim. 2.15.).\n\nXXXVII. Quod dixit, per filiorum generationem, cum filiorum generatione significavit. Solet enim divina Scriptura praepositiones plerumque mutare. Testis est Patriarcha Joseph de somnio ad Eunuehum dicens, Non per Deum explanatio ejus (Gen. 40. 8.). id est, non a Deo. Similiter autem etiam beatus Paulus cum ad Hebraeos scriberet, dicit, Per quem etiam fecit saecula (Hebr. 1. 2.), pro eo quod est, cum quo etiam fecit saecula. Neque enim subministratorem dicimus Patris esse Filium, propter hoc dictum quod est, per quem etiam fecit soecula, sed ma is cooperatorem.","english":"And that after the transgression which he had committed in paradise, he thereafter persevered in obeying God even to the end of his life, Solomon is a witness, when he spoke of his wisdom, which kept him in the fear of God, in this manner: \"She preserved the first-formed father of the world, when he was created alone, and delivered him from his offense, and gave him strength to rule over all things\" (Wis. 10:1). In like manner also the blessed Paul, teaching concerning the salvation of Eve, says thus: \"For Adam was first formed, then Eve; and Adam was not deceived, but the woman being deceived was in the transgression. But she shall be saved through the bearing of children, if they continue in faith and discretion and sanctification with sobriety\" (1 Tim. 2:15).\n\nXXXVII. What he said, \"through the bearing of children,\" he signified \"with the bearing of children.\" For divine Scripture is accustomed for the most part to change prepositions. The Patriarch Joseph is a witness concerning the dream, saying to the eunuch, \"Is not the interpretation of it through God?\" (Gen. 40:8), that is, \"from God.\" In like manner also the blessed Paul, when writing to the Hebrews, says, \"Through whom also he made the worlds\" (Heb. 1:2), in place of that which is, \"with whom also he made the worlds.\" For we do not say that the Son is a minister of the Father, on account of what was said, \"through whom also he made the worlds,\" but rather that he is a co-worker.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Non ergo Eva propter liberos salvabitur suos, neque ejus soboles matris caussa damn(??)tur, aut patris Adam, sicut imprudentium aestimat opinatio. Nam unusquisque hominum, quasi liberi arbitrii sit, ex suorum qualitate gestorum, aut laudandus nimis, aut vituperandus habebitur. Simili modo etiam in die judicii, aut justificandus erit, aut supplicio subjugandus, sicut et beatus Paulus docet ita dicens, Omnes enim nos manifestari oportet ante tribunal Christi, ut referat unusquisque propria corporis prout gessit, sive bonum sive malum (2. Cor. 4. 10.)·\n\nXXXVIII. e Quod autem liberi non pro parentibus puniantur, neque parentes pro liberis, aperte rursus edocuit Deus, cum ad Moysen prophetam diceret, Non morientur patres pro filiis, neque filii pro parentibus: unusquisque in peccato suo morietur (Deut. 24· 16.). Porro autem arguens Deus imprudentiam filiorum Israel, eo tempore quo apud Chaldaeos secundum scelera sua captivi erant, et causabintur non de se penitus, sed de parentibus suis, quasi illi totius eorum nefandi s(??)eleris fuissent caussa.","english":"Eve, then, will not be saved by her children, nor will her offspring be condemned on their mother's account, or on their father Adam's, as the opinion of the unwise supposes. For each one of mankind, since he possesses free will, will be reckoned either exceedingly praiseworthy or blameworthy according to the quality of his own deeds. In like manner also on the day of judgment he will either be justified or subjected to punishment, as the blessed Paul also teaches, saying: For we must all be made manifest before the tribunal of Christ, that each one may receive what is due for his own body, according as he has done, whether good or evil (2 Cor 5:10).\n\nXXXVIII. That children are not punished for their parents, nor parents for their children, God again clearly taught, when he said to Moses the prophet: Fathers shall not die for their children, nor shall children die for their parents: each one shall die in his own sin (Deut 24:16). Moreover, God reproved the folly of the children of Israel at the time when they were captives among the Chaldeans according to their own crimes, and they laid the blame not at all on themselves, but on their parents, as though these had been the cause of all their abominable wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Deum de captivitate sua criminabantur injuste, cum dicerent, Via Domini non esi recta, quoniam patres nostri comederunt uvam acerbam, et filiorum dentes obstupuerunt, dicit ad eos per Ezechiel Prophetam, Vivo ego, dicit Dominus, si ultra fuerit jam dicta parabola ista in Israel, quoniam omnes anima mea sunt, sicut anima patris, sic et anima filii meae sunt: anima quoe peccat, ipsa morietur (Ezech. 18. 3.)· Et iterum, Filius, inquit, non accipiet iniquitatem patris, neque voter accipiet iniquitatem filii (Ezech. 18. 20.). Et iterum, Unumquemque vestrum secundum viam suam judicabo vos, domus Israel, dicit Dominus (Ibid., 30.). Cum dixisset Deus, Vivo ego, si ultra fuerit dicta parabola ista in Israel (Ezech. 18. 3). aperte docuit non eos in eadem imprudentia permanere.\n\nXXXIX. Post haec igitur Dei testimonia, insaniunt qui per unum hominem Adam omnem orbem terrarum iniquitatis flagitiorumque condemnant. Nam qui haec dicunt, aut injustum Dum pronuntiant, aut certe Deo diabolum aestimant fortiorem, eo quod naturam, quam Deus creavit bonam, eam diabolus per praevaricationem Adam et Evae malam potue.","english":"They were unjustly accusing God on account of their own captivity, when they said, \"The way of the Lord is not right, because our fathers ate a sour grape, and the children's teeth were set on edge.\" He says to them through the prophet Ezekiel: \"As I live, says the Lord, this parable shall no longer be spoken in Israel, for all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sins, it shall die.\" And again he says, \"The son shall not bear the iniquity of the father, nor shall the father bear the iniquity of the son.\" And again, \"I will judge each one of you according to his own way, O house of Israel, says the Lord.\" When God had said, \"As I live, this parable shall no longer be spoken in Israel,\" he plainly taught that they were not to remain in that same folly.\n\nXXXIX. After these testimonies of God, then, those are mad who condemn the whole world for the iniquity and shameful deeds of one man, Adam. For those who say these things either proclaim God unjust, or certainly reckon the devil stronger than God, in that the nature which God created good, the devil was able to make evil through the transgression of Adam and Eve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"it efficere, si quidem praevaricatione primi hominis Adam, et ejus uxoris Evae, omnes Immines peccato obnoxii sunt, semetipsos profecto debent agnoscere esse cupidos delictorum, quippe cum sint ipsi voluptatum amatores, et carnis, non debent eorum caussas aliis adnectere, quorum ipsi videmur fuisse auctores. Aut certe dicant nobis qui sese esse prudentes existimant, neque ea quae dicunt intelligere, possunt, neque de quibus disputant sentire noscuntur, cur Adam et Eva, eum primo ceciderint, secundo cadere minime apposuerunt, si eorum natura ex praevaricatione facta peccatrix a malis se penitus abstinere non poterat. Neque enim meminit usquam divina Scriptura quasi ipsi secundo peccaverint, sicuti de Cain, quod secundo peccavit, narrare non distulit. Quippe cum etiam de Abel, quod a peccatis fuerit alienus, aperte docuerit. Quid vero etiam de Enoch atque Elia dicent, quod cum bene placuissent Deo, translati sunt, ut monem penitus non viderent, non ab Adam praevaricatione prohibiti permanere immortales, cum per eosdem clare docuerit Unigenitus Deus ante carnalem adventum suum spem ipsam resurrectionis? Quid etiam de Noe dicent, quem Deus justum esse testatur?","english":"For if indeed through the transgression of the first man Adam and his wife Eve all men are liable to sin, they ought certainly to recognize that they themselves are desirous of sins, since they are themselves lovers of pleasures and of the flesh; they ought not to attach the causes of these things to others, of whom they themselves appear to have been the authors. Or at any rate let those who think themselves wise—though they can neither understand what they say nor are known to perceive the things they dispute about—tell us why Adam and Eve, when they fell the first time, did not manage to fall a second time, if their nature, made sinful by transgression, could not wholly abstain from evils. For divine Scripture nowhere records that they themselves sinned a second time, just as it did not delay to relate of Cain that he sinned a second time. Indeed, it also plainly taught of Abel that he was a stranger to sins. What then will they say also of Enoch and Elijah, who, since they pleased God well, were translated so that they would not see death at all—not prevented by Adam's transgression from remaining immortal, since through these same men the Only-begotten God clearly taught, before his carnal advent, that very hope of resurrection? What also will they say of Noah, whom God testifies to be righteous?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"nec non etiam cum suis omnibus hic eamdem salutem meruit, quam nos quoque per baptisma promeremur, sicut beatus Petrus in sua Epistola docet, cum dicit, In quo et his qui in carcere erant spiritibus veniens praedicavit, qui increduli fuerant aliquando, expectubat Dei patientia in diebus Noe, cum fabricaretur arca, in qua pauci, id est, octo animae salice factae sunt per aquam, quod et vos nunc simili forma salvos facit baptisma (1. Petr. 3. 5.).\n\nXL. Sin vero, ut ipsi asserunt, propter peccatum Adam moriuntur infantes, dicant nobis cur statim baptizati mortem gustare permittuntur? Quippe cum omnes qui baptizati sunt, et propter hoc filii Dei facti, peccatum habere non a possunt. Et si quidem propter peccatum Adam baptizantur infantes, qui ex parentibus Christianis nati sunt, baptizani minime debebunt, et quasi sancti perinde haberentur, quia de parentibus sunt fidelibus procreati, sicut beatus Paulus docet hoc modo dicens, Alioquin filii vestri immundi sunt, nunc vero sancti sunt (1, Cor. 7. 24.). Similiter autem etiam beatus Joannes dicit de procreandis filiis, quia simul atque nascuntur inluminationem sanctificationis ab Unigenito Verbo percipiunt, cum dicit. Erat lux vera, quoe inluminat omnem hominem venientem in mundum (Joan. 1. 9.).","english":"And moreover, together with all his own, he here merited the same salvation that we also obtain through baptism, as the blessed Peter teaches in his Epistle, when he says: In which also, coming, he preached to the spirits who were in prison, who had once been disobedient, when the patience of God waited in the days of Noah, while the ark was being built, in which a few, that is, eight souls, were saved through water; which also now saves you, baptism, in a like figure (1 Pet. 3:5).\n\nXL. But if, as they themselves assert, infants die on account of the sin of Adam, let them tell us why, once baptized, they are permitted to taste death? Surely since all who have been baptized, and for that reason made sons of God, cannot have sin. And if indeed infants are baptized on account of the sin of Adam, those born of Christian parents ought not to be baptized at all, and would be regarded as holy in the same way, because they were begotten of faithful parents, as the blessed Paul teaches in this manner, saying: Otherwise your children are unclean, but now they are holy (1 Cor. 7:24). In like manner also the blessed John says concerning children to be begotten, that as soon as they are born they receive the illumination of sanctification from the Only-begotten Word, when he says: He was the true light, which enlightens every man coming into the world (John 1:9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Baptisma igitur infantes non propter peccatu percipiunt, sed ut spiritalem procreationem habentes, quasi per baptisma in Christo creentur, et ipsius regni caelestis participes fiant, sicut beatus Paulus docet hoc modo, Si qua in Christo nova creatura (2. Cor. 5. 17.). Et iterum, Sin autem fi(??)ii et haeredes, haeredes quidem Dei, cohoeredes au em Christi (Rom. 8. 17.). Unde Cornelius, qui testimonio Dei justitia nitebatur, quippe baptisma spiritus sicut et Apostoli perceperat, et sancti Spiritus particeps erat, quo in se inhabitante peccatum penitus habere non poterat, necessario tamen etiam ibo baptismate, quod per aquam traditur, dignus habitus est, ut secundum beatum paulum complantatus propter mortem similitudinis Christi, etiam ipsius resurrectionis cohaeres existeret.\n\nXLI. Quia igitur quidam Scripturarum inscientia divinarum, in nefariam et injustam de Christo vocem audent erumpere, asserentes eum pueros minime baptizatos aeterni ignis poenae deputare, qui assolet in Scripturis gehenna nominari: discant ex divinis Scripturis, quod ignis aeterni poena innocentibus, ac penitus peccatum ignorantibus, praeparata non sit, sed eis qui legem Dei praevaricati noscuntur, sicut beatus Paulus ducet boc modo, Scimus quoniam quaecunque lex loquitur, his qui in lege sunt loquitur (Rom. 3. 19·). Et iterum, Per legem enim cognitio peccati (Ibid. 20.).","english":"Infants therefore receive baptism not on account of sin, but so that, having a spiritual procreation, they may as it were be created anew in Christ through baptism and become partakers of his heavenly kingdom, as the blessed Paul teaches in this way: If any be a new creature in Christ (2 Cor 5:17). And again: But if sons, then heirs; heirs indeed of God, but co-heirs with Christ (Rom 8:17). Hence Cornelius, who by God's testimony was established in righteousness, inasmuch as he had received the baptism of the spirit just as the Apostles did, and was a partaker of the Holy Spirit, by whose indwelling in him he could not have sin at all, was nevertheless rightly deemed worthy also of that baptism which is delivered through water, so that, according to the blessed Paul, being planted together in the likeness of the death of Christ, he might also be a co-heir of his resurrection.\n\nXLI. Since therefore certain persons, through ignorance of the divine Scriptures, dare to burst forth into a wicked and unjust utterance concerning Christ, asserting that he assigns little children who have not been baptized to the punishment of eternal fire, which in the Scriptures is customarily called gehenna: let them learn from the divine Scriptures that the punishment of eternal fire has not been prepared for the innocent and those wholly ignorant of sin, but for those who are known to have transgressed the law of God, as the blessed Paul teaches in this way: We know that whatsoever the law says, it says to those who are in the law (Rom 3:19). And again: For through the law is the knowledge of sin (ibid. 20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Et iterum, Ubi enim non est lex, nec praevaricatio (Rom. 4. 15.). Et iterum, Peccatum autem non imputatur, cum lex non est (Rom. 5. 13.). Et iterum, Sine lege enim peccatum mortuum est, ego autem vivebam sine lege aliquando (Rom. 7. 8.). Similiter et Deus Moysi de juvenibus legem condens dicit. Vivo ego, et vivit nomen meum, et implevit gloria Domini omnem terram, quia omnes viri qui vident gloriam meam, et signa quoe feci in AEgypto, et in deserto isto, et tentaverunt me decies, et non audierunt vocem meam, quoniam non videbunt terram quam juravi(??) patribus eorum, nisi filii eorum qui sunt mecum hic hodie, quicunque nesciunt bona nec mala, omnis juvenis expers, his dabo terram (Num. 14.). Pariter etiam Dominus noster Jesus Christus de parvulis docet, quod ab omni peccato sint alieni, cum dicit, Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum coelorum (Matth. 18. 3.). Et iterum ad discipulos suos dicit. Sinite parvulos venire ad me, et nolite prohibere eos, talium enim est regnum Dei. Amen dico vobis, quicunque non acceperit regnum Dei sicut parvulus, non intrabit in illud. Similiter autem etiam beatus Paulus dixit, Nolite pueri effici sensibus, sed malitia parvuli estote (1. Cor. 14. 11.). Et iterum de Esau et Jacob docet sic dicens. Cum necdum nati essent, nec aliquid fecissent boni vel mali (Rom. 9. 12.).","english":"And again, \"For where there is no law, neither is there transgression\" (Rom. 4:15). And again, \"But sin is not imputed when there is no law\" (Rom. 5:13). And again, \"For without the law sin was dead; but I was alive without the law once\" (Rom. 7:8). In like manner also God, when giving the law to Moses concerning the young, says: \"As I live, and as my name lives, and the glory of the Lord has filled all the earth, because all the men who have seen my glory, and the signs which I did in Egypt, and in this desert, and have tempted me ten times, and have not heard my voice, they shall not see the land which I swore to their fathers, but only their children who are with me here today, whoever do not know good or evil, every young person without knowledge—to them I will give the land\" (Num. 14). In like manner also our Lord Jesus Christ teaches concerning little children that they are free from all sin, when he says, \"Amen I say to you, unless you are converted and become like little children, you shall not enter into the kingdom of heaven\" (Matt. 18:3). And again he says to his disciples: \"Suffer the little children to come to me, and do not forbid them, for of such is the kingdom of God. Amen I say to you, whoever does not receive the kingdom of God like a little child shall not enter into it.\" In like manner also the blessed Paul said, \"Do not become children in your understanding, but be little children in malice\" (1 Cor. 14:11). And again he teaches concerning Esau and Jacob, saying thus: \"When they were not yet born, nor had done anything good or evil\" (Rom. 9:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Pueri igitur, sicut ipsa divina Scriptura perdocuit, quasi penitus innoxii, neque malitiam prorsus experti, boni etiam, vel mali discretionem ignorantes, ignis aeterni poenae minime mancipantur, quippe cum ignis aeternum supplicium impiis et peccatoribus praeparatum est. Sed et isti quidem cum sua imperitia dimittantur.\n\nXLII. R(??)rsus autem docentur, quod in novissimo dierum unigenitus Deus Verbum, voluntate Patris et Spiritus sancti, complacuit homo fieri. Et quod voluntate Patris factus est. aperto docuit beatus Paulus ita dicens, At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, f(??)ctum sub lege, ut eos qui sub lege erant redimeret, et adoptionem filiorum reciperemus (Gal. 4. 4.). Et quod etiam Filius volens factus est homo, similiter beatus Paulus edocuit dicens, Qui cum in forma Dei esset, non rapinam arbitratus est esse se aqualem Deo, sed semetipsum exinanivit formam servi accipiens (Philip. 2. 6.). Et quod voluntate pariter Spiritus sancti Factus est homo, testis est Angelus, qui virgini Mariae evangelizavit, sic dicens, Spiritus sanctus veniet super te, et virtus altissimi obumbrabit te. Ideo quod nascetur sanctum vocabitur Filius Dei (Luc. 1. 35.), Et iterum in somnis idem Angelus ait ad Joseph, Nam quod nascetur ex ea de Spiritu sancto est(Matth. 1. 20.).","english":"Therefore children, just as the divine Scripture itself has taught, are as it were wholly innocent, having no experience of malice at all, and even being ignorant of the distinction between good and evil, are in no way consigned to the punishment of eternal fire, since eternal fire, indeed, has been prepared as eternal punishment for the impious and sinners. But let even these be dismissed with their own inexperience.\n\nXLII. But again they are taught that in the last days the only-begotten Word of God, by the will of the Father and of the Holy Spirit, was pleased to become man. And that He was made by the will of the Father, the blessed Paul openly taught, saying thus: \"But when the fullness of time had come, God sent His Son, made of a woman, made under the law, that He might redeem those who were under the law, and that we might receive the adoption of sons\" (Gal. 4:4). And that the Son also willingly became man, the blessed Paul likewise taught, saying: \"Who, though He was in the form of God, did not consider it robbery to be equal with God, but emptied Himself, taking the form of a servant\" (Phil. 2:6). And that He became man by the will of the Holy Spirit likewise, the Angel is witness, who announced the good news to the virgin Mary, saying thus: \"The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the holy one who will be born shall be called the Son of God\" (Luke 1:35). And again in a dream the same Angel said to Joseph: \"For what is born of her is of the Holy Spirit\" (Matt. 1:20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Similiter autem beatus Matthaeus dicit, inventa est in utero habens de Spiritu sancto (Matth. 1. 18.).\n\nXLIII. Factus igitur homo unigenitus Deus Verbum, ex Maria quidem semper virgine corpus accipiens, (??) animam rationabilem sibi creando, ejus substantiae cujus nostra est, ex ipsa semper Virgine nascitur homo, sicuti Isaias prophetando dixit. Ecce Virgo in utero accipiet et pariet filium (Esa. 7. 14.). Semper autem Virginem dixit sanctam Mariam, quoniam sicut virgo concepit, sic etiam virgo permanens peperit. Nam quomodo signum quod datum est a Deo Achaz verum erit? Si igitur non permaneret virgo post partum, et quod virgo concepit, minime credendum est. Quid enim dicit Evangelista da Joseph? Et non cognovit eam donec peperit filium suum (Matth. 1. 20.), id est, non noverat certius quod ipsa erat Virgo, quae Christum paritura praedicta est, nisi post partus editionem documenta virginitatis ejus manere agnovisset intacta. Necnon etiam ex consequentibus et adnunciis Christi signis. Angelis, stella, Simeone, Anna vel Magis, admonitione quoque Angeli, qui ad ipsum locutus est hoc modo, Surge, accipe puerum et matrem ejus (Matth. 2. 13.). Non dixit uxorem tuam, ut scire posset quod Christi caussa Virgini Mariae datus fuerat ut minister.","english":"Likewise the blessed Matthew says, she was found to be with child of the Holy Spirit (Matt. 1:18).\n\nXLIII. Therefore the only-begotten God the Word became man, receiving a body indeed from Mary, who is ever a virgin, and creating for himself a rational soul, of the same substance as ours; from that same ever-Virgin he is born a man, as Isaiah foretold, saying: Behold, the virgin shall conceive in the womb and bear a son (Isa. 7:14). But he called holy Mary ever a Virgin, because just as she conceived as a virgin, so also she gave birth while remaining a virgin. For how would the sign given by God to Ahaz be true? If therefore she did not remain a virgin after giving birth, then what she conceived as a virgin is not to be believed at all. For what does the Evangelist say of Joseph? And he did not know her until she bore her son (Matt. 1:20), that is, he did not know more certainly that she was the Virgin who was foretold to bear Christ, except after the birth he recognized that the proofs of her virginity remained intact. And this is also shown by the signs that followed and announced Christ: by the angels, the star, Simeon, Anna, and the Magi, and also by the warning of the angel who spoke to him in this manner: Rise, take the child and his mother (Matt. 2:13). He did not say \"your wife,\" so that he might know that Mary the Virgin had been given to him as a servant for the sake of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":53,"ref":"p53","source":"Unde Dominus signum virginitatis confirmare volens, post resurrectionem a mortuis, clausis ad Apostolos ingressus est ostiis, ostendens se ossa et carnem habentem.\n\nXLIV. Propterea autem Christus proficiebat aetate et sapientia, ut probaretur quod vere factus homo fuerit, sicut Lucas Evangelista docet cum dicit. Puer autem crescebat et confortabatur, plenus sapientia, et gratia Dei erat super ipsum (Luc. 2. 40.). Et iterum, Et Jesus proficiebat sapientia et aetate (Ibid. 52.). Si igitur Jesus Christus animam non habuisset, a sicut nefarii aestimant Arriani, aut rursus animam quidem habuisset, et non tamen rationabilem, sicut Apollinaris definivit insaniens, nunquam profecto sapientia proficere poterat. Quippe cum caro sine anima sapientia proficere non possit. Sed neque Dei unigenitus Filius indiget augmento sapientiae, cum ipse sit totius nostrae sapientiae distributor.","english":"Hence the Lord, wishing to confirm the sign of virginity, after his resurrection from the dead, entered to the Apostles through closed doors, showing that he had bones and flesh.\n\nXLIV. For this reason, moreover, Christ advanced in age and wisdom, so that it might be proven that he had truly become man, as the Evangelist Luke teaches when he says: But the child grew and was strengthened, full of wisdom, and the grace of God was upon him (Luke 2:40). And again: And Jesus advanced in wisdom and age (Ibid. 52). If, therefore, Jesus Christ had not had a soul, as the wicked Arians reckon, or again if he had had a soul but not a rational one, as Apollinaris in his madness defined, he could certainly never have advanced in wisdom. Since flesh without a soul cannot advance in wisdom. But neither does the only-begotten Son of God need an increase of wisdom, since he himself is the dispenser of all our wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"XLV. Quod autem sicut corpus, sic et animam Dominus noster Jesus Christus habuit, aperte nos docent Evangelistae, dicente Angelo ad Joseph, cum esset in AEgypto, Surge et accipe puerum et matrem ejus, et vade in terram Israel, mortui enim sunt qui quaerebant animam pueri (Matth. 2. 20,). Et iterum, quando Dominus noster Jesus Christus aiebat, Nunc anima mea conturbata est (Joan. 12. 27.), et iterum Tristis est anima mea usque ad mortem (Matth. 26. 38.), et iterum, Sicut novit me Pater, et ego novi Patrem, et animam meam do pro ovibus (Joan. 10. 15.), et iterum, Propterea me Pater diligit, quia ego pono animam meam, ut rursus eam recipiam, Nemo tollit eam a me. Sed ego pono eam sponte; potestatem habeo ponere eam, et potestatem habeo iterum accipere eam (Ibid. 17.). Similiter et beatus Petrus, testimonium David prophetae ad Christum referens, ita dicit ex persona ipsius Christi, Quoniam non derelinques animam meam in inferno, neque dabis sanctum tuum videre corruptionem (Act. 2. 28.).","english":"XLV. But that our Lord Jesus Christ had a soul just as he had a body, the Evangelists clearly teach us, when the angel said to Joseph, while he was in Egypt, \"Rise and take the child and his mother, and go to the land of Israel, for those who were seeking the soul of the child are dead\" (Matt. 2:20). And again, when our Lord Jesus Christ was saying, \"Now my soul is troubled\" (John 12:27), and again, \"My soul is sorrowful even unto death\" (Matt. 26:38), and again, \"As the Father knows me, I also know the Father, and I lay down my soul for the sheep\" (John 10:15), and again, \"Therefore the Father loves me, because I lay down my soul, that I may receive it again; no one takes it from me, but I lay it down of my own accord; I have power to lay it down, and I have power to receive it again\" (John 10:17-18). Likewise also the blessed Peter, applying the testimony of David the prophet to Christ, speaks thus in the person of Christ himself: \"Because you will not abandon my soul in hell, nor will you give your holy one to see corruption\" (Acts 2:27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"XLVI. Per multa igitur testimonia docet divina Scriptura quod unigenitus Dei Filius factus est homo. Et primum quidem, ut humilitatem doceret caelestes virtutes, ac terrestrem hominem nunquam debere superbiae vitio laborare, sicut diabolus et ejus Angeli, ut de caetero videntes filium hominis formam servi habentem, nunquam in sensum superbiae venire cogitarent, sicut beatus Paulus docet cum dicit, Hoc enim sentite in vobis, quod et in Christo Jesu, qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinanivit formam servi accipiens (Philip. 2. 5.). Et qualem istam formam? Non caelestium virtutum dieit, sed terreni hominis, quae omnibus rationabilibus substantiis habetur humilior, quasi quae ex anima rationabili et terrestri corpore sit creata. Unde adjicit dicens, In similitudinem hominum factus, et habitu inventus ut homo, humiliavit semetipsum factus obediens usque ad mortem (Philip. 3. 7.). Et ipsius iterum mortis qualis? quae apud homines omnibus deterior est. Namque adjicit dicens, mortem autem crucis (Philip. 2. 9.).","english":"XLVI. By many testimonies, therefore, divine Scripture teaches that the only-begotten Son of God became man. And first indeed, so that he might teach humility to the heavenly powers, and that earthly man ought never to labor under the vice of pride, as the devil and his angels do, so that for the rest, seeing the Son of Man having the form of a servant, they might never think to come into a sense of pride—as the blessed Paul teaches when he says, \"Have this mind in you which was also in Christ Jesus, who, though he was in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant\" (Phil. 2:5). And what sort of form is this? He does not say of heavenly powers, but of earthly man, which is held humbler than all rational substances, as being created from a rational soul and an earthly body. Hence he adds, saying, \"Being made in the likeness of men, and found in fashion as a man, he humbled himself, becoming obedient unto death\" (Phil. 2:7). And of that death again, what sort? The one which among men is worse than all. For he adds, saying, \"even the death of the cross\" (Phil. 2:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"XLVII. Ne quis autem, audiens beatum Paulum dicentem quod humiliavit se usque ad mortem, passionem crucis Deo adnectat, sicuti nefarii faciunt Arriani. Sine passione enim unigenitus Deus est, ac penitus passioni subjacere non potest. Quaecumque igitur de Christo humilia verba dicuntur, haec omnia adnectenda sunt servi format.\n\nXLVIII. Postea autem, ut ostenderet quantam haberet circa su(??) opera dilectionem, cum Dominus esset, maluit accepta servi forma fieri tanquam unus ex nobis. Et iterum, quod homo factus pro impiis et peccatoribus obire mortem dignatus est, sicut beatus Paulus docet cum dicit, Ut quid enim Christus, cum adhuc infirmi essem(??) secundum tempus, pro impiis mortuus est? Vi(??) enim pro justo quis moritur. Nam pro bono forsitan quis et audeat mori. Commendat autem suam caritatem Deus in nobis, quoniam cum adhuc peccatores essemus, Christus pre nobis mortuus est (Rom. 5.6.), Similiter autem, quod etiam his qui credunt in ipsum, spiritalem adoptionem filiorum largitur et donat, et efficit regni sui coelestis haeredes, sicut ipse Dominus noster Jesus Christus e docens dicit. Amen, amen dico tibi, si quis non denuo natus fuerit, non potest videre regnum Dei (Joan. 3.","english":"XLVII. But let no one, hearing the blessed Paul saying that he humbled himself even to death, attach the passion of the cross to God, as the wicked Arians do. For the only-begotten God is without passion, and cannot be subject to passion at all. Therefore whatever humble words are said concerning Christ, all these must be attached to the form of the servant.\n\nXLVIII. But afterwards, to show how great a love he had for his works, when he was Lord, he preferred, having received the form of a servant, to become as one of us. And again, that having become man for the ungodly and sinners he deigned to die, as the blessed Paul teaches when he says, For why did Christ, when we were still weak, in due time die for the ungodly? For scarcely for a righteous man will one die. Yet perhaps for a good man someone might even dare to die. But God commends his love in us, because while we were still sinners, Christ died for us (Rom. 5:6). Likewise also, that even to those who believe in him he grants and gives spiritual adoption as sons, and makes them heirs of his heavenly kingdom, as our Lord Jesus Christ himself teaching says: Amen, amen I say to you, unless one has been born again, he cannot see the kingdom of God (John 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"3.), Unde infantes, quia in peccatis sunt, merentur etiam baptismatis gratiam, ut in Christo nova generatione creati, etiam regni ejus cohaeredes efficiantur, secundum beatum Paulum, Si qua in Christo nova creatura (2. Cor. 5. 17.).\n\nXLIX. Nam propterea etiam virtutes coelestes per solam fidem creantur in Christo, quia et istas quoque omnes in semetipso renovavit, et propter hoc enim qui in Christo credunt, nova creatura dicuntur, quia Unigenitum Deum Verbum similiter cum servi forma quam habet, venerantur et colunt. Quod autem creatae sunt caelestes virtutes in Christo, testis est beatus Paulus dicens, Instaurare omnia in Christo, quae in coelis et in terra sunt in ipso (Eph. 1. 10.). Rursus etiam sicut caput Ecclesiae dicitur, sic etiam coelestium virtutum omnium caput esse monstratur. Quid euim dicit beatus Paulus? Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter, et estis in illo repleti, qui est caput omnis principatus et potestatis (Coloss. 2. 9.). Et iterum, propterea factus est homo, ut damnato in carne peccato, relinqueret nobis exemplum quemadmodum quisque debeat carnalibus superatis vitiis non ultra diaboli fallaciis decipi.","english":"3.) Hence infants, because they are in sins, deserve also the grace of baptism, so that, created anew in Christ by a new generation, they may also be made co-heirs of his kingdom, according to the blessed Paul: If any be a new creature in Christ (2 Cor 5:17).\n\nXLIX. For this reason also the heavenly powers are created anew in Christ through faith alone, because he renewed all these too in himself; and for this reason those who believe in Christ are called a new creature, because they venerate and worship the only-begotten God the Word together with the form of a servant that he has. But that the heavenly powers were created anew in Christ, the blessed Paul is witness, saying: To restore all things in Christ, which are in heaven and on earth, in him (Eph 1:10). Again, just as he is called the head of the Church, so also he is shown to be the head of all the heavenly powers. For what does the blessed Paul say? That in him dwells all the fullness of the Godhead bodily, and you are filled in him, who is the head of all principality and power (Col 2:9). And again, for this reason he became man, so that, having condemned sin in the flesh, he might leave us an example of how each one, having overcome carnal vices, ought no longer to be deceived by the deceits of the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Et iterum, ut per servi formam mediator sibi et Patri et Spiritui sancto et sese dignis, sic in perpetuum eos custodiat pacis vinculo, sicut heatus Paulus docet hoc modo, Quia in ipso complacuit omnem plenitudinem a habitare, omnia in ipsum pacificans per sanguinem crucis ejus, sive quoe in terris, sive quae in coelissunt (Coloss. 1. 19.).\n\nL. Sicut igitur tantorum bonorum ipse caussa omnibus credentibus fuit, sic etiam non credentibus fit justus retributor. Ideo igitur per multa testimonia nos docent divinae Scripturae, quod nolit Deus mortem impii et peccatoris, nisi ut convertatur et vivat. Quamdiu igitur sumus in hac vita, possumus poenitentiam agere, et futuram illam beatam vitam sempiternam mereri. Neque enim jam post corporis solutionem poenitentiae relinquitur locus, cum David propheta sic doceat dicens ad Deum, Quia non est in morte qui memor sit tui, in inferno autem quis confitebitur tibi (Psal. 6. 6.)? Et iterum. Non mortui laudabunt te, neque omnes qui descendunt in infernum (Ps. 113. 17.). Quod autem Christus judicaturus sit vivos ac mortuos, docet aperte beatus Paulus sic dicens, Omnes enim nos manifestari oportet ante tribunal Christi, ut recipiat quisque propria corporis prout gessit, sive bonum sive malum (2. Cor. 5. 10.).","english":"And again, that through the form of a servant he might be mediator both for himself and for the Father and the Holy Spirit, and might keep those who are worthy in the bond of peace forever, as the blessed Paul teaches in this way: Because in him it pleased all fullness to dwell, reconciling all things in him through the blood of his cross, whether things on earth or things in heaven (Col. 1:19).\n\nL. Just as therefore he himself was the cause of such great goods for all who believe, so also for those who do not believe he becomes a just rewarder. For this reason, therefore, through many testimonies the divine Scriptures teach us that God does not will the death of the impious and the sinner, but that he be converted and live. As long as we are in this life, therefore, we can do penance and merit that future blessed and eternal life. For no place for penance is left after the dissolution of the body, since the prophet David teaches thus, saying to God: Because there is no one in death who remembers you, but in hell who will confess to you (Ps. 6:6)? And again: The dead will not praise you, nor all those who go down into hell (Ps. 113:17). But that Christ will judge the living and the dead, the blessed Paul openly teaches, saying thus: For we must all be made manifest before the tribunal of Christ, so that each one may receive what is proper to his body according as he has done, whether good or evil (2 Cor. 5:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ideo enim dicitur Christus in dextera Patris sui sedere quasi judex tam vivorum quam mortuorum, et quod pater neminem judicat, sed omne judicium Filio dedit, aperte Dominus. noster Jesus Christus edocuit.\n\nLI. Rursus etiam docemur quod resurgant mortui in eadem carne, in qua etiam in utero matris formati sunt, in corpore pariter ac figura, cut beatus paulus ad Corinthios scribens dicit, Sed dicit aliquis, Quomodo resurgent mortui? quali autem corpore venient? Insipiens, tu quod seminas non vivificatur, nisi prius moriatur, et quod seminas, non corpus quod futurum est seminas, sed nudum granum, puta tritici aut alicujus ceterorum. Deus autem dat illi corpus sicut voluit (1. Cor. 15. 35. et 36.). Hoc cum Apostolus dixisset, quod Deus dat illi corpus, non sicut vult, sed sicut voluit, ostendit quod sicut a principio Creatus est homo, sic etiam in resurrectione resurget, neque habitu, neque corpore permutato, sicut Dominus noster Jesus Christus, postquam resurrexit a mortuis, nec corpus nec figuram penitus immutavit.","english":"For this reason Christ is said to sit at the right hand of his Father as judge of both the living and the dead, and that the Father judges no one, but has given all judgment to the Son, our Lord Jesus Christ clearly taught.\n\nLI. Again we are also taught that the dead rise again in the same flesh in which they were also formed in their mother's womb, in body equally as in figure, as the blessed Paul writing to the Corinthians says, But someone says, How do the dead rise? And with what kind of body will they come? Fool, what you sow is not brought to life unless it first dies, and what you sow, you do not sow the body that is to be, but a bare grain, say of wheat or of some of the others. But God gives it a body as he willed (1 Cor 15:35-36). When the Apostle had said this, that God gives it a body, not as he wills, but as he willed, he showed that as man was created in the beginning, so also will he rise in the resurrection, with neither appearance nor body changed, just as our Lord Jesus Christ, after he rose from the dead, changed neither body nor figure in the least.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Nam sicut granum frumenti amisso corpore suo nudum seminatum el mortuum, sic iterum cum eodem corpore quod amiserat resurgit: sic etiam homo in resurrectione mortuorum, etsi truncatus aliqua corporis parte mortuus est, tamen sicut primitus in utero matris sure creatus est, sic in ipso corpore ac figura resurget, sicut beatus Paulus iterum docet hoc modo, Nam et qui sumus in tabernaculo, ingemiscimus ingravati eo quod nolumus exspatiari, sed supervestiri, ul absorbeatur quod mortale est a vita (1. Cor. 5. 4.). Et iterum, Oportet enim corruptibile hoc induere incorruptelam, et mortale hoc induere immortalitatem (2. Cor. 15.). In eo quod dicit Apostolus quod nolumus exspoliari, sed supervestiri, ostendit quod nunc unusquisque nostrum habet corpore et carne vel figura indutus vitam ei gloriam et incorruptelam, ut sicut ferri materia candens, gloria ignis induta, naturam propriam minime commutat, sic etiam sancti coelesti gloria induti, quod habent in haec vita corpus et figuram non deponunt: sicut etiam Dominus noster Jesus Christus in monte gloriam induens, quod erat homo minime commutavit. Sed haec de probanda fide divinae Scripturae testimoniis sufficienler nobis dicta.","english":"For just as a grain of wheat, when its body is lost, is sown bare and dies, so again it rises with the same body that it had lost; so too man in the resurrection of the dead, even if he has died maimed of some part of his body, nevertheless just as he was first created in his mother's womb, so he will rise in that same body and form, as the blessed Paul again teaches in this way: For we who are in this tabernacle groan, being burdened, in that we do not wish to be unclothed, but to be clothed over, so that what is mortal may be swallowed up by life (1 Cor 5:4). And again: For this corruptible must put on incorruption, and this mortal must put on immortality (2 Cor 15). In that the Apostle says that we do not wish to be stripped, but to be clothed over, he shows that now each one of us has, clothed in body and flesh or form, life, glory, and incorruption for himself, so that just as the substance of iron, glowing and clothed in the glory of fire, in no way changes its own nature, so also the saints, clothed in heavenly glory, do not lay aside the body and form that they have in this life; just as also our Lord Jesus Christ, putting on glory on the mountain, in no way changed what he was as man. But these things, for proving the faith by the testimonies of divine Scripture, have been sufficiently said by us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"LII. Quoniam igitur qui Arrii vel Eunomii nefandas haereses sectantur et dogmata, ad blasphemandum Unigenitum filium Dei per dies singulos suas acuunt linguas, edocti semper divinae Scripturae simplicitatem adulterare, et verbis quibusdam perversis, quae ex communibus descendere sensibus consuerunt, contaminare similiter veritatem, ut ex parte syllogistica sophismatum nefandam haeresim suam confirmare videantur, sophisticas nobis de Deo interrogationes praetendunt, a substantia Patris Unigenitum Filium alienare conantes, necessarium duco ex hisdem communibus sensibus eorum haeresim nefandam destruere: ut ex quibus probationem habere se putant, ex hisdem etiam ipsis redarguantur. Et priusquam incipiam enumerare eorum de Filio adversus nos interrogationes, quas ingentes ct arduas arbitrantur, ad ipsos volo dicere, quia quodcumque fari volueritis de Nativitate Filii Dei ex Patre, temporalibus usi verbis, ejus Nativitatem, ut ipsa se habet, probare minime poteritis, quoniam Unigeniti Dei Verbi Nativitas, cum sit naturalis ac sine principio, ut ipsa se habet comprehendi non potest.","english":"LII. Since, therefore, those who follow the nefarious heresies and doctrines of Arius or Eunomius sharpen their tongues day by day to blaspheme the Only-begotten Son of God, always taught to adulterate the simplicity of divine Scripture, and likewise to contaminate the truth with certain perverse words which are accustomed to descend from common senses, so that from the syllogistic part of sophisms they may seem to confirm their nefarious heresy, they set before us sophistic questions concerning God, attempting to alienate the Only-begotten Son from the substance of the Father. I therefore consider it necessary to destroy their nefarious heresy from those same common senses, so that from the very things from which they think they have proof, they may also be refuted. And before I begin to enumerate their questions against us concerning the Son, which they consider great and difficult, I wish to say to them that whatever you wish to speak concerning the Nativity of the Son of God from the Father, using temporal words, you will by no means be able to prove His Nativity as it truly is, since the Nativity of the Only-begotten Word of God, being natural and without beginning, cannot be comprehended as it truly is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Nam si omnia verba prolata tempus significant, aut praesens, scilicet, aut praeteritum, aut futurum, Deus autem Unigenitus horum est creator, ejus profecto Nativitas temporalibus verbis approbari non potest, atque ideo necessario, fidem divinarum Scripturarum se quentes, ex ea debemus sumere probationis exempla.\n\nLIII. Cum icitur nos interrogaverint, utrum Deus procreaverit Filium, necne, et acceperint a nobis responsum, procreavit, statim adjiciunt interrogationem hujusmodi, quam Graeci dilemmatam vocant. Invitus, an sponte? Hoc autem faciunt, ut si dixerimus, invitus, mox adjiciam. Quod si invitus procreavit Filium, quomodo non est impium de Deo hoc dicere, quod generationis necessitati Sin autem sponte dixerimus, illi rursus adjiciunt quod sibi libitum est, Ergo si sponte procreavit, quasi voluntate Filius procreatus, inter ipsum et omnia cetera, quae Dei pariter voluntate creata sunt, nulla penitus haberi discretio poterit. Sed non respondendum est, quod ipsi scilicet audire desiderant, sed magis hoc modo dicemus, Neque sponte procreavit, neque invitus. Cum igitur accepto hoc responso, a conclusione sua iniqua in posterum penitus exclus fuerint, et quaesierint a nubis quemadmodum procreaverit, tunc illis ita respondebitur, Naturaliter, quod est supra omnem voluntatem ac necessitatem. Et siquidem intellecto responso nostro quieverint, bene et optime.","english":"For if all words that are uttered signify time—either the present, that is, or the past, or the future—and God the Only-begotten is the creator of these, then surely his Nativity cannot be established by temporal words, and therefore we must necessarily, following the faith of the divine Scriptures, take from them the examples of our proof.\n\nLIII. When, therefore, they have asked us whether God begot the Son or not, and have received from us the answer, He begot, they immediately add an interrogation of this kind, which the Greeks call a dilemma: Willingly, or unwillingly? Now they do this so that, if we say unwillingly, they may presently add: If then he begot the Son unwillingly, how is it not impious to say this of God, that he was subject to the necessity of generation? But if we say willingly, they again add what pleases them: Therefore, if he begot willingly, the Son was begotten as it were by will, and no distinction at all can be held to exist between him and all other things which were created equally by the will of God. But we must not answer what they themselves desire to hear, but rather we shall speak in this way: Neither willingly nor unwillingly did he beget. When, therefore, having received this answer, they have been wholly excluded henceforth from their iniquitous conclusion, and they ask us in what manner he begot, then it shall be answered them thus: Naturally, which is above all will and necessity. And if indeed, having understood our answer, they fall silent, well and most excellently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Sin vero dixerint, non esse planum responsum, et nos contra interrogabimus cos simili modo interrogationis eorum. Utrum sponte Dens bonus sit, an invitus (??)psi quoque nobis respondebunt, timentes ex utraque parte inlicitam responsionem, Neque sponte, neque invitus, sed ea scilicet natura, quae supra voluntatem est et necessitatem. Ilis igitur responsis, quibus utentur ipsi de Deo quod bonus est asserentes, hisdem nos quoque quod Dens procreavit, adprohamus. Nam sicut bonus est Deus, neque voluntate, neque necessitate, sed ipsa natura, ut bonitate privatus nunquam reperiatur: sic etiam Filium habet natura. Neque enim potest Deus unquam privari Unigenito Deo Filio suo. Et haec quidem dicta de Unigenito Deo comprobando abunde sufficerent, si cum prudentibus sermo esset, eo quod naturaliter habet ex Patre nativitatem.\n\nLIV.","english":"But if they have said that the answer is not clear, we in turn will question them in a manner similar to their own questioning. Whether God is good willingly or unwillingly—they too will answer us, fearing an illicit answer on either side: Neither willingly nor unwillingly, but by that nature, namely, which is above will and necessity. By those answers, then, which they themselves use in asserting that God is good, by these same answers we also prove that God has begotten. For just as God is good neither by will nor by necessity, but by nature itself, so that he can never be found deprived of goodness, so also he has a Son by nature. For God can never be deprived of his Only-begotten God, his Son. And these things said concerning the proving of the Only-begotten God would abundantly suffice, if the discourse were with prudent men, in that he has his Nativity from the Father naturally.\n\nLIV.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Sed quoniam isti, tanquam canes arrepti rabie qui contra dominos quoque saeviunt, passione insaniae per ignorantiam concitati, contra Filium Dei blasphemare nitantur, si quando aliquid de ipso venerationis audierint, et exclusi fuerint a solita contra eum blasphemia, perseverantiam tamen malitiae suae, quam contra Filium semper exercent, minime amittunt, sed rursus contradictiones alias excogitare conantur, Nativitatem Unigeniti Verbi ex Deo, quae sine principio est, ac naturalis habetur, destruere molientes, quasi contra eum semper pugnare cup(??)ertes, necessarium puto etiam ceteris illorum vanis interrogationibus respondere, ne quaestionum propositarum violentiam nos effugere videamur. Interrogant igitur item nos, Si omne quod desiit et coepit. Si nos responderimus quod omne quod desiit et coepit, mox adjiciunt ipsi, a Desiit nasci Filius, necessario ergo coepit, et si coepit, erat aliquando quando non erat, et si erat quando non erat, non habet locum ex Dei substantia habere eum Nativitatem, quippe cum Dei substantia, ut sine principo, ac semper ac similiter habens, augmentum vel diminutionem non capiat. Sed non est ita respondendum illis, quod omne quod desiit, et coepit: quoniam non omne quod desinit, jam et initium habet.","english":"But since these men, like dogs seized by rabies that rage even against their masters, stirred up by the passion of madness through ignorance, strive to blaspheme against the Son of God—if ever they hear anything of veneration concerning Him, and are shut out from their customary blasphemy against Him, they nonetheless by no means lose the perseverance of their malice, which they always exercise against the Son, but again attempt to devise other contradictions, endeavoring to destroy the Nativity of the Only-Begotten Word from God, which is without beginning and is held to be natural—as though always desiring to fight against Him—I think it necessary to respond also to their other vain questionings, lest we seem to evade the force of the questions they propose. They ask us, then, likewise: If everything that has ceased also began. If we answer that everything that has ceased also began, they immediately add: The Son has ceased to be born, therefore He necessarily began; and if He began, there was once a time when He was not; and if there was a time when He was not, He has no place to have His Nativity from the substance of God, since the substance of God, as being without beginning and always and in like manner, admits neither increase nor diminution. But we must not answer them that everything that has ceased also began, since not everything that ceases already has a beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Non solum autem hoc, sed et non omne quod principium habet jam el desinit, quoniam et Deus volens coelestes facere virtutes initium non habet: factis vero istis, velle eas facere desinit, ac propter hoc igitur non omoe quod desinit, habet initium. Et iterum factae caelestes virtutes, etsi initium habent substantiae, nunquam tamen esse desinunt, ac per hoc non omne quod coepit jam et desiet. Ergo quoniam probatum est, quod non omne quod desinit et carpit, et ideo, desinit nasci Unigenitus Deus Filius, attamen non babet Nativitatis initium. Nam absque initio est ex Patre nativitas Filii, quippe cum naturalis scilicet habeatur.\n\nLV. Rursus interrogant noa, si solos cum esset Deus, genuit filium, ut si responderimus quod solus cum esset genuit, slatim boc adjiciant, Ergo si solus cum esset genuit, erat aliquando quando non erat filius Similiter autem si responderimus quod non solus, mox adjiciant. Et quomodo fieri potest, ut id quod semper una cum ipso fuit natum proprie nominetur? quoniam, ut ipsi dicunt, ipsa nativitas suspicionem praestat aliquando penitus non fuisse, propter hoc ipsum quod dicitur natus. Haec autem dicunt ignorantes quartum intersit corporalibus temporalibusque sensibus audere de Deo quodcumque pronuntiari. Quippe cum is de quo agitur, quasi qui absque initio sit, necessitatibus temporum subjacere nos possit.","english":"Nor is this the only case, but not everything that has a beginning also ceases; for God, when he willed to make the heavenly powers, had no beginning, yet once they were made, he ceased to will to make them—and for this reason, therefore, not everything that ceases has a beginning. And again, the heavenly powers, once made, even if they have a beginning of substance, nevertheless never cease to exist, and by this very fact not everything that has begun also ceases. Therefore, since it has been proved that not everything that ceases also began, for this reason the Only-Begotten Son of God ceases to be born, yet he does not have a beginning of his Nativity. For the Nativity of the Son from the Father is without beginning, inasmuch as it is held to be natural.\n\nLV. Again they ask us whether, when God was alone, he begot the Son, so that if we answer that he begot him when he was alone, they immediately add: Therefore, if he begot him when he was alone, there was once a time when the Son was not. Likewise, if we answer that he was not alone, they presently add: And how can it be that what was always together with him is properly called begotten? For, as they themselves say, the very fact of nativity suggests the suspicion that he once did not exist at all, precisely because he is said to have been born. But they say these things in ignorance of how great a difference there is between corporeal and temporal senses and daring to pronounce anything whatever about God. Indeed, since he of whom we speak is, as it were, without beginning, he cannot be subject to the necessities of times.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Ideo igitur nos quoque illos consulamus, quodammodo ipsorum interrogatione utentes, ut sic figmentum suum, quod Graeci sophisma vocant, illis apertum fiat ac planum. Dicite nobis vos, Solus cum esset Deus misericordias genuit, an non? quoniam beatus Paulus patrem misericordiarum Deum nominat, ita dicens, Benedictus Deus, et pater Domini nostri Jesu Christi, paler misericordiarum (2. Cor. 1. 3.). Et si ausi fuerunt dicere, quod solus cum esset genuit, nos quoque ipsis ita respondebimus, cur non sit impium ac nefarium dicere quod fuit aliquando Dens absque misericordiis, quippe cum Deus misericordiarum fons habeatur, et nunquam pravitatis paler fuisse credatur, ut cum primum misericordiarum pater non esset, earum postea fieri pater inciperet. Sin vero, vitantes hanc apertum de Deo blasphemiam, dixerint, Non fuit aliquando solus absque misericordiis, respondebimus ipsis etiam boc modo. Sicut igitur Deus nunquam solus sine misericordia, factus est postea misericordiarum pater: sic etiam non solus antea, postea Unigeniti Filii pater efficitur. Semper enim Deus pater est Unigeniti sui Dei Verbi.","english":"Therefore let us also consult them in this way, using, as it were, their own questioning, so that their fiction—what the Greeks call a sophism—may be made open and plain to them. Tell us, you: when God was alone, did he beget mercies, or not? Since the blessed Paul names God the Father of mercies, saying thus: Blessed be God, and the Father of our Lord Jesus Christ, the Father of mercies. And if they have dared to say that when he was alone he begot, we too will answer them thus: why is it not impious and wicked to say that God was at some time without mercies, seeing that God is held to be the fountain of mercies, and is never believed to have been the father of wickedness—so that, when he was not first the Father of mercies, he should afterwards begin to become their Father? But if, avoiding this open blasphemy concerning God, they say, He was not at any time alone without mercies, we will answer them in this way as well. Just as, therefore, God was never alone without mercy, yet afterwards became the Father of mercies, so also he was not alone beforehand, and afterwards is made the Father of his Only-begotten Son. For God is always the Father of his Only-begotten Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"LVI. Sin autem rursus, in sua vanitate durantes dixerint, quia id quod natum est, substantiam significat deitatis, Dens autem Pater non natus est, et Filius natus, una eademque Patris et Filii esse substantia non potest: discant quod nou natum substantiam minime significat. Nam si non natum nato videtur esse contrarium, substantiae autem contrarium nihil est, profecto non natum minime potest esse substantia. Et aliter si substantia ineo quod est asseritur, non natum autem in eo quod non est, quia non natum esi, profecto non natum substantia non est. Et iterum, si substantia per semetipsam constare dinoscitur, non natum autem non per se constat, sed de substantia dicitur quae non nata est, profecto non natum non est substantia.\n\nLVII. Rursus etiam si dixerint. Si Pater non natus est secundum substantiam, Filius vero natus est, nati et non nati i na non potest esse substantia: discant adime, i]uod non necessario substantia: modus diversas facit substantias. Neque enim, quia dicitur Deus Pater esse non natus, dicitur autem et immortalis similiter, et incorruptibilis, ideo diversas habebit substantias, quippe cum non sil unum Idem· que non natum et immortale vel incorruptibile, caeteraque his similia. Sicut igitur haec cum de Deo dicuntur, diversas substantias minime significant, sic neque natum et non natum diversas substantias unquam facient.","english":"LVI. But if again, persisting in their vanity, they say that \"begotten\" signifies the substance of the Godhead, but God the Father is unbegotten and the Son is begotten, and therefore the substance of the Father and the Son cannot be one and the same: let them learn that \"unbegotten\" does not in the least signify substance. For if \"unbegotten\" seems to be the contrary of \"begotten,\" but nothing is contrary to substance, then assuredly \"unbegotten\" cannot be substance. And in another way: if substance is asserted in that it is, but \"unbegotten\" in that it is not—since it is unbegotten—then assuredly \"unbegotten\" is not substance. And again, if substance is recognized to subsist through itself, but \"unbegotten\" does not subsist through itself, but is said of the substance which is unbegotten, then assuredly \"unbegotten\" is not substance.\n\nLVII. Again, if they say: If the Father is unbegotten according to substance, but the Son is begotten, then the substance of the begotten and the unbegotten cannot be one—let them learn that \"unbegotten\" is not necessarily substance; the mode does not make different substances. For it is not because God the Father is said to be unbegotten, and likewise also immortal and incorruptible, that he will therefore have different substances, since \"unbegotten\" and \"immortal\" or \"incorruptible\" and the rest similar to these are not one and the same. Just as, therefore, when these things are said of God, they in no way signify different substances, so neither will \"begotten\" and \"unbegotten\" ever make different substances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Neque enim quia Adam quidem non natus est, Seth autem natus, ideo diversa est eorum substantia.\n\nLVIII. Sin autem perseverarint, dicentes quod id quod est sine initio etiam non natum est, et quoniam Filius natus est, sine initio esse non potest: discant quia si non quid sine initio est, id omni modo etiam non natum est, eo quod nou si quid initium habet, id omni modo etiam natum est, quoniam Dei misericordiae sine initio habiti, non etiam innatae sunt, quippe cum patrem habeant Deum. Similiter autem caelum et terra, cum initium habeant, non sunt nata, sed creata. Neque enim si quid est creatum, hoc omni modo natum est. Nam si idem creatum et natum, superfluo docuit Evangelista Joannes, ita dicens, Quotquot autem acceperunt eum, dedit eis potestatem filios Dei fieri (Joan. 1. 12.), siquidem qui semel creati sunt hoc habeut ut etiam fili Dei fiant. Sicut igitur creatum et n(??)um idem non est, sic etiam non creatum et non na um idem non esse potest, eo quod Dei misericordiae, cum sint, non tamen sunt innatae.","english":"For it is not because Adam was not born and Seth was born that their substance is different.\n\nLVIII. But if they persist, saying that what is without beginning is also unborn, and that because the Son was born, he cannot be without beginning: let them learn that if whatever is without beginning is in every way also unborn, yet it does not follow that whatever has a beginning is in every way also born, since the mercies of God, having been from without beginning, are not also innate, inasmuch as they have God as their Father. In like manner, heaven and earth, since they have a beginning, are not born but created. For it does not follow that whatever is created is in every way born. For if the same thing were both created and born, the Evangelist John taught superfluously, saying, \"But as many as received him, to them gave he power to become the sons of God\" (John 1:12), since those who were once created have this, that they also become sons of God. Just therefore as created and born are not the same, so also uncreated and unborn cannot be the same, because the mercies of God, though they exist, are not however innate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"LIX. Cum iterum nos interrogaverint, quomodo Deus unus, simplex cum sit et incompositus, Pater simul et Filius et Spiritus sanctus esse potest: discant quod non propterea Dens amittit esse simplex et incompositus, quoniam habet unum Unigenitum Verbum substantivum aequale sibi per omnia, similiter et Sapientiam substantivam aequalem sibi per omnia. Sed si quidem, ut ipsi putant, ideo compositus est, quod voluntatem habeat, et istam non aequalem substantiae, quippe cum non idem sit substantia et voluntas: nos tamen non imitamur eorum sententiam. Sed pie dicimus et religiose, quod etsi voluntatem Deus habeat, et istam non aequalem substantiae, tamen ab omni est compositione alienus.\n\nLX. Quia igitur apud se videntur adhuc esse sapientes, cum per omnia nimis inepti probati sint, hoc etiam nos interrogant, Quomodo fieri potet, at unus Deus, una substantia, Pater et Filius nominetur, quoniam bi qui hoc dicunt, unum ac solum Deum Filium simul et Patrem per unam partem orationis pronuntiare assolent, quasi a Graece dicatur, discant non in eadem diu debere perseverare stultitia. Neque enim, quia unus est Deus Pater, ejusque Filius, ac pariter una Patris et Filii, idcirco debet Deus vocari, quippe cum nun unum personarum numero dicamus, sed substantiae comimi(??)i vocabulo.","english":"LIX. If they ask us again how God, being one, simple, and incomposite, can be Father and Son and Holy Spirit at the same time, let them learn that God does not lose his simple and incomposite being because he has one only-begotten Word, a substantial Word equal to himself in all things, and likewise a substantial Wisdom equal to himself in all things. But if, as they think, he is therefore composite because he has a will, and this will is not equal to his substance—since substance and will are not the same thing—we nevertheless do not imitate their opinion. But we say piously and religiously that even if God has a will, and this will is not equal to his substance, he is nevertheless alien to all composition.\n\nLX. Therefore, since they still seem to themselves to be wise, although they have been proven altogether excessively foolish, they also ask us this: How can it be that one God, one substance, is named Father and Son, since those who say this are accustomed to pronounce the one and only God, Son and Father together, by one part of speech, as it is said in Greek? Let them learn that they ought not to persevere long in the same folly. For it is not because God the Father is one, and his Son, and likewise the one [substance] of Father and Son, that he ought therefore to be called God, since we do not call the one by the number of persons, but by the common term of substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Namque Adam simul et ejus filius Abel, inus bomo, cum esset alter, unaque pariter eademque substantia, propter naturae communionem, nunquam vocali sunt, sed ne vocari quidem hoc nomine poterant. Quod autem duo numero simul homines unus homo dicuntur communione, ul dixi, et societate naturae, testis est Explicit Rufini Presbyteri Provinciae Palaestinae Liber de Fide, translatus de Graeco in Latinum sermonem. famulus Dei Moyses ita dicens, Et fecit Deus hominem, secundum imaginem Dei fecit eum, masculum et feminam fecit eos (Gen. 1.27.). Itidem Dominus etiam noster Jesus Christus se unum et Patrem simul appellat propter aequalitatem unitatemque substantiae, sic dicens. Ego et Pater unum sumus (Joan. 10. 30.). Unus igitur Deus, Pater et Filias et Spiritus sanctus, propter unitatem, aequalitatemque substantiae.\n\nLXI. Nam sicut sensus noster sermo fieri non potest, quippe cum sermonis nostri pater habeatur ipse, neque e diverso sermo sensus unquam fiet, sed neque nostra sapientia sensus ac sermo. Sed est iterum sensus generans sermonem, et non ipse generatur: similiter autem et sermo generatur tantum, non generat: pari ratione et sapientia neque generat, neque generatur. Sensus autem noster cum sit sapiens, et sapientiam habeat, quasi rationabilis sermonem tantum generat. Sapientia iterum non generat sermonem; sed est cum sensu vere pariter ac sermone.","english":"For Adam and his son Abel were at the same time one man, though they were two, and were of one and the same substance; on account of the communion of nature they were never called by this name, nor indeed could they be called by this name. But that two men in number are at the same time called one man by communion, as I said, and by fellowship of nature, Moses the servant of God is a witness, saying thus: And God made man, according to the image of God he made him, male and female he made them (Gen. 1:27). Likewise also our Lord Jesus Christ calls himself one and the Father at the same time on account of the equality and unity of substance, saying thus: I and the Father are one (John 10:30). Therefore there is one God, the Father and the Son and the Holy Spirit, on account of the unity and equality of substance.\n\nLXI. For just as our sense cannot become speech, since it is itself regarded as the father of our speech, nor conversely does speech ever become sense, nor again does our wisdom become sense and speech. But sense again generates speech, and is not itself generated; similarly also speech is only generated, it does not generate; by the same reasoning also wisdom neither generates nor is generated. But our sense, since it is wise and has wisdom, as being rational generates speech only. Wisdom again does not generate speech; but it is with sense truly together with speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Sic Deus Pater nunquam Fi lus fieri potest, neque e diverso Filius Pater, sed neque Spiritus sanctus Filius aut Pater. Rursus etiam Deus Pater genuit quidem Unigenitum Deum Verbum, ipse autem non est natus. Filius vero natus est quidem, non etiam genuit. Spiritus autem sanctus neque natus est, neque genuit. Sed ut apertius dicam, sicuti Dei Patris misericordiae, cum nati sint a patre non nato, conglutinatam penitus habent innativitati patris generationem: sic etiam substantivus Unigenitus Filius Dei conglutinatam penitus habet Patris ingenerationi nativitatem, quippe cum splendor gloriae sit, et forma Dei substantiae. Sic enim etiam beatus Paulus ad Hebraeos scribens dicit. Qui est splendor gloriae, et figura substantiae ejus (Hebr. 1. 3.). Splendorem igitur Patris Filium cum Paulus dixisset Apostolus, probavit aperte quod ex substantia Patris Filius est, ct quod inseparabilis vel indivisus Patri Filius habetur, et quod semper una cum Patre est. Figuram rursus Dei substantiae memorans, docet quod aequalem habet Filius Patris substantia. Et iterum, sicuti Dei Patris immortalitas, unum cum Deo Patre non nata, non dicitur nuta, neque ipsa pariter generare: sic etiam Dei substantivus Spiritus neque natus est, neque genuit. Ac per hoc igitur tres personas Patris et Filii et Spiritus sancti fatentes, unam credimus propter unitatem substantiae Trinitatis esse virtutem.","english":"Thus God the Father can never become the Son, nor conversely the Son the Father, nor can the Holy Spirit be the Son or the Father. Again, God the Father indeed begot the only-begotten God the Word, but he himself was not born. The Son, however, was indeed born, but did not himself beget. The Holy Spirit, moreover, neither was born nor begot. But to speak more plainly: just as the mercies of God the Father, since they are born from an unbegotten Father, have their generation wholly conjoined to the Father's unbegottenness, so also the substantial only-begotten Son of God has his nativity wholly conjoined to the Father's unbegottenness, inasmuch as he is the splendor of his glory and the form of God's substance. For so also the blessed Paul says, writing to the Hebrews: Who is the splendor of his glory and the figure of his substance (Heb. 1:3). When therefore the Apostle Paul had called the Son the splendor of the Father, he openly proved that the Son is from the substance of the Father, and that the Son is held to be inseparable or undivided from the Father, and that he is always together with the Father. Again, in mentioning the figure of God's substance, he teaches that the Son has a substance equal to the Father's. And again, just as the immortality of God the Father, being one with God the Father and unbegotten, is not said to be born, nor does it itself beget in like manner, so also the substantial Spirit of God neither was born nor begot. And by this therefore, confessing the three persons of the Father and of the Son and of the Holy Spirit, we believe that there is one power of the Trinity because of the unity of substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Similiter autem propter indivisionem naturae, Patrem et Filium et Spiritum sanctum, unum Dominum, unum Deum Omnipotentem, Creatorem, Provisorem, semper se ac similiter habentem: cui honor et gloria in sicula saeculorum. Amen.","english":"Likewise, because of the indivisibility of the nature, the Father and the Son and the Holy Spirit are one Lord, one God Almighty, Creator, Provider, always and in the same manner existing: to whom be honor and glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}