Letters 150
Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 150
150PG 83
Λίαν ἤλγησα τοῖς ἀναθεματισμοῖς ἐντυχὼν, οὖς ἀπέστειλας ἀνατρέψαι τούτους ἐγγράφως ἡμῖν 'κελεύσας, καὶ τὴν αἱρετικὴν αὐτῶν ἔννοιαν γυμνὴν ἅπασι καταστῆσαι. Ἤλγησα δὲ ὅτι ἀνὴρ ποιμαίνειν λαχὼν καὶ ποίμνην τοσαύτην πεπιστευμένος, καὶ θεραπεύειν τὰ ἀσθενῆ τῶν προδάτων γμένος, νοσεῖ μὲν αὐτὸς, καὶ λίαν σφοδρῶς, ἀναπιμπλᾷν τε πειρᾶται τῆς νόσον καὶ τὰ θρέμματα, καὶ «ὧν ἀγρίων θηρίων χαλεπώτερα τὰ ποιμαινόμενα καθίστησιν. Οἱ μὲν γὰρ τὰ διεσπαρμένα, καὶ τῆς ποίμνης κεχωρισμένα διασπῶσιν ἁρπάζοντες" ὁ δὲ ἐν μέσῳ ταύτης τυγχάνων, καὶ σωτὴρ εἶναι καὶ φύλαξ νενομισμένος, λαθραίαν τὴν πλάνην τοῖς πειθομένοις ἐνίησι. Τὸ μὲν γὰρ προφανῶς πολεμοῦν, δυνατὸν καὶ φυλάξασθαι" τὸ ὃὲ ἐν σχήματι φιλίας τὴν ἐπιδουλὴν προσφέρον, ἀφύλακτον εὑρίσκει τὸν πολεμούμενον, καὶ ῥᾳδίαν αὐτῷ τὴν βλάδην ἐντίθησι" διὸ καὶ τῶν ἔξωθεν πολεμούντων οἱ ἔνδοθεν πολεμοῦντές εἶσι ᾿ Τουτί με μειζόνως ἡνίασε, τὸ ἐν εὐσεδείας ὀνόματί τε καὶ σχήματι, καὶ ἐν ποιμένος ἀξιώματι τυγχάνοντα τὰς αἱρετιχὰς καὶ βλασφήμους ῥῆξαι φωνάς" καὶ τὴν πάλαι σδεσθεῖσαν ᾿Απολιναρίου φλήναφον ὁμοῦ καὶ δυσσεθῇ διδασκαλίαν ἀνανεώσασθαι. Πρός τε τούτοις τὸ μὴ μόνον ταῦτα πρεσδεῦσαι, ἀλλὰ καὶ τοὺς μὴ πειθομένους αὐτῷ συμδλασφημεῖν ματίσαι τολμῆσαι" εἴπερ ἀληθῶς αὐτοῦ ταῦτα τὰ γεννήματα, καὶ οὐ τῶν ἐχθρῶν τις τῆς ἀληθείας, ὡς ἐξ ἐκείνου ταῦτα συντεθειχὼς ἔῤῥιψεν ἐν μέσῳ, κατὰ τὸ μυθευόμενον ἐκεῖνο μῆλον τῆς ἔριδος, εἰς ὕψος ἐγείρων τὴν φλόγα. Ἐγὼ τοίνυν, εἴτ᾽ ἐκεῖνος, εἴτ᾽ ἄλλος τις, ὡς ἐξ ἐχείνου ταῦτα συντέθειχε, τῷ φωτὶ τοῦ παναγίου Πνεύματος συνέργῳ πρὸς τὴν ἔρευναν τῆς αἱρετικῆς Ὦ χκαχοδοξίας χρησάμενος, κατὰ τὸ μέτρον τῆς δοθεί-σης μοι δυνάμεως διήλεγξα ταῦτα, ὡς οἷόν τε ἦν" καὶ τὰς εὐαγγελικὰς καὶ ἀποστολικὰς ἀντέθηχα διδασκαλίας" καὶ τὸ ἀλλόκοτον τοῦ δόγματος ἔδειξα" καὶ ὅσην ἔχει διαφωνίαν πρὸς τὰ θεῖα δόγματα πεποίηκα φανερόν᾽ παρεξετάσας αὐτὰ τοῖς τοῦ θείου Πνεύματος λόγοις, καὶ διδάξας ὅπως ἀσύμφωνα, καὶ τῶν θείων ἀλλότρια. Πρὸς δὲ τὴν τοῦ ἀναθεματισμοῦ τόλμαν τοσοῦτον ἐρῶ, ὅτι Παῦλος, ὁ μεγαλοφωνότατος τῆς ἀληθείας χήρνυξ, τοὺς παραφθείραντας τὰ εὐαγγελικὰ καὶ ἀποστολικὰ διδάγματα ἀνεθεμάτισε, καὶ τῶν ἀγγέλων θεῖ. οὐ τοὺς ἐμμένοντας τοῖς δοθεῖσιν ὄροις ὑπὸ τῶν θεολόγων ἀνδρῶν᾽ τούτους γὰρ καὶ εὐλογίαις ὠχύρωσεν, εἰπών ε« Ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὑτοὺς, καὶ ἕλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ Θεοῦ. » Δρεπέσθω τοίνυν ὁ τῶν λόγων τούτων πατὴρ ἐκ τῆς ἀποστολικῇς ἀρᾶς τῶν οἰκείων πόνων τὰ ἐπίχειρα, καὶ τῶν αἱρετιχῶν σπερμάτων τὰ δράγματα" ἡμεῖς δὲ τῇ τῶν ἁγίων Πατέρων ἐμμενοῦμεν διδα- Ὑπέταξα δὲ καὶ τὰς γεγενημένας ἀντιῤῥήσεις τῇδέ μου τῇ ἐπιστολῇ, ἵνα ἀναγνοὺς δοχιμάσαις, εἰ δυνατῶς τῶν αἱρετιχῶν προδλημάτων τὴν λύσιν ἐ ποιητὸν τεθεικὼς, ἐξήγαγον τὴν ἀντέῤῥησιν, ὅπως. ἂν ῥᾳ- Β δίως τοῖς ἐντυγχάνουσιν ἧ κατανόησις γένηται, καὶ σαφὴς τῶν δογμάτων ὁ ἔλεγχος. ῬΝΑ΄. --- Θεοδωρήτου πρὸς τοὺς ἐν τῇ Εὐφρατησίᾳ,(. καὶ Οσροηνῇ, καὶ Συρίᾳ, καὶ Φοι- Ὃρῶν τὴν ἐν τῷ παρόντι χαιρῷ τῆς Ἐκκλησίας κατάστασιν καὶ τὴν ἔναγχος ἐπαναστᾶσαν τῇ ἱερᾷ νηῖ ζάλην, καὶ τὰς σφοδρὰς καταιγίδας καὶ τῶν χυμάς τῶν τὴν προσδολὴν καὶ τὴν βαθεῖαν σχοτομήνην, καὶ πρὸς τούτοις τῶν πλωτήριυν τὴν ἔριν, καὶ τῶν ἐρέτπεῖν λαχόντων τὴν μάχην, καὶ τὴν τῶν χυδερνητῶν μέθην, καὶ ἀπαξαπλῶς τὴν τῶν κακῶν ἀωρΐαν, τῶν Ἱερεμίου θρήνων ἀναμιμνήσχομαι, καὶ μετ᾽ ἐχείνου βοῶ" » Τὴν κοιλίαν μον, τὴν κοιλίαν μου ἐγὼ ἀλγῶ, καὶ τὰ αἰσθητήρια τῆς καρδίας μου μαιμάσσει ἡ Ψυχή μου, σπαράσσεται καὶ ἢ καρδία μον, » καὶ πηγὰς δακρύων ἐπιζητῶ, ἵνα ταῖς λιδάσι τῶν ὀφθαλμῶν, τὸ πολὺ τῆς ἀθυμίας ἀποσχενάσωμαι νέφος. Δέον γὰρ ἐν οὕτως ἀγρίῳ χειμῶνι καὶ τοὺς χυδερνῆτας ἐγρηγορέναι, καὶ τῷ κλύδωνι μάχεσθαι, καὶ τῆς τοῦ σκάφους σωτηρίας φροντίζειν καὶ τοὺς ναύτας τῆς κατ᾽ ἀλλήλων ἔριδος ἀποστάντας εὐχῇ καὶ τέχνῃ τὰ δεινὰ διαλύειν’ καὶ τοὺς πλωτῇρας ἡσυχῇ καθῆσθαι" καὶ μήτε ἀλλήλοις μήτε τοῖς χυδερνῆταις ζυγομαχεῖν" τὸν δὲ τῆς θαλάττης ἱκετεύειν Δεσπότην, ἵνα νεύματι μεταθάλῃ τὰ σκυθρωπά. Τούτων μὲν οὐδεὶς οὐδὲν ἐθέλει ποιεῖν’ ὡς ἐν νυκτομαχίᾳ δὲ ἀλλήλους ἀγνοήσαντες, καὶ τοὺς ἐναντίους καταλιπόντες, καθ᾽ ἡμῶν αὐτῶν πάντα δαπανῶμεν τὰ βέλη, καὶ τοὺς ὁμοφύλους ὡς πολεμίους τιτρώσχομεν, οἱ δὲ πλησίον ἑστῶτες γελῶσιν ἡμῶν τὴν μέθην, καὶ τοῖς ἡμετέροις ἐπεντρυφῶσι κακοῖς, καὶ χαίρουσιν, ὑπ᾽ ἀλλήλων ἡμᾶς ὁρῶντες δαπανωμένους" αἴτιοι δὲ τούτων οἱ τὴν ἀποστολικὴν διαφθεῖραι πίστιν φιλονειχήσαντες καὶ τοῖς εὐαγγελικοῖς δόγμασιν ἀλλόκοτον διδασκαλίαν ἐπιθεῖναι τολμήσαντες" καὶ τὰ δυσσεδῇ κεφάλαια, ἃ μετὰ ἀναθεματισμῶν εἰς τὴν βασιλίδα πόλιν ἐξέπεμψαν, δεξάμενοι, καὶ ταῖς οἰκείαις ὑπογραφαῖς, ὡς φἤήθησαν, βεθδαιώσαντες, ἃ σαφῶς ἐκ τῆς πικρᾶς ᾿Απολιναρίου βεδλάστηχε ῥίζης. Μετἔχει δὲ καὶ τῆς ᾿Αρείου καὶ Εὐνομίου ᾿ εἰ δέ τις ἀχριθῶς κατιδεῖν ἐθελήσειεν, οὐδὲ τῆς Οὐαλεντίνου καὶ Μαρκίωνος ἄμοιρα δυσσεδείας τυγχάνει. Ἐν μὲν γὰρ τῷ πρώτῳ κεφαλαίῳ τὴν ὑπὲρ ἡμῶν γεγενημένην οἰκονομίαν ἐχὄάλλει" οὐκ ἀνειληφέναι τὸν Θεὸν Λόγον φύσιν ἀνθρωπείαν, ἀλλ᾽ αὐτὸν εἰς σάρκα μεταδληθῆναι διδάσκων" καὶ δοκήσει καὶ φαντασίᾳ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν, ἀλλ᾽ οὐκ ἀληθείᾳ γεγενῆσθαι δογματίζων. Ταῦτα δὲ τῆς Μαρὑπάρχει γεννήματα. Ἐν δὲ τῷ δευτέρῳ καὶ τρίτῳ κεφαλαίῳ, ὥσπερ ἐπιλαθόμενος ὧν ἐν προοιμίοις ἐξἔθετο, τὴν καθ᾽ ὑπόστασιν ἕνωσιν εἰσάγει, καὶ σύνοδον καθ᾽ ἕνωσιν φυσικὴν, χρᾶτίν τινα καὶ σύγχυσιν διὰ τούτων τῶν ὀνομάτων γεγενῆσθαι διδάσκων τῆς τε θείας φύσεως καὶ τῆς τοῦ δούλου μορφῆς. Τοῦτο τῆς αἱρετιχῇῆς ᾿Απολιναρίου καινοτομίας ἐστὶ κύημα. Ἐν δὲ τῷ τετάρτῳ κεφαλαίῳ ἀπαγορεύει τῶν εὐαγγελικῶν καὶ ἀποστολικῶν φωνῶν τὴν διαίρεσιν, καὶ οὐκ ἐᾷ κατὰ τὰς τῶν ὀρθοδόξων Πατέρων διδασκαλίας τὰς μὲν θεοπρεπεῖς φωνὰς περὶ τῆς θείας ἐκλαμδάνεσθαι φύσεως τὰς δὲ ταπεινὰς καὶ ἀνθρωπίνως εἰρημένας τῇ ἀναληφθείσῃ προσάπτειν ἀνθρωπότητι' καὶ ἐντεῦθεν τοίνυν ἔστιν εὑρεῖν τοὺς εὐφρογοῦντας τὴν τῆς ἀσεθείας συγγένειαν. Ἄρειος γὰρ καὶ Εὐνόμιος, κτίσμα καὶ ἐξ οὐκ ὄντων, καὶ δοῦλον τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ εἶναι φάσκοντες, τὰ ταπεινῶς ὑπὸ τοῦ Δεσπότου Χριστοῦ καὶ ἀνθρωπίνως εἰρημένα τῇ θεότητι αὐτοῦ προσάψα! τετολμήκασι" τὸ ἑτεροούσιον ἐντεῦθεν καὶ τὸ ἀνόμοιον κατασκευάζοντες. Πρὸς τούτοις, ἵνα συνελὼν εἴπω, αὐτὴν τὴν ἀπαθὴ καὶ ἄτρεπτον τοῦ Χριστοῦ θεότητα καὶ παθεῖν, καὶ σταυρωθῆναι καὶ ἀποθανεῖν καὶ ταφῆναι: διαγορεύει. Τοῦτο δὲ καὶ τῆς ᾿Αρείου καὶ Εὐνομίου μανίας ἐπέκεινα" οὐδὲ γὰρ οἱ κτίσμα τολμῶντες ἀποκαλεῖν τὸν Ποιητὴν τῶν ὅλων καὶ Δημιουργὸν, εἰς ἢ ταύτην ἐξώκειλαν τὴν ἀσέδειαν. Βλασφημεῖ δὲ καὶ εἰς τὸ ἅγιον Πνεῦμα" οὐκ ἐκ τοῦ Πατρὸς αὐτὸ λέγων ἐκπορεύεσθαι, κατὰ τὴν τοῦ Κυρίου φωνὴν, ἀλλ᾽ ἐξ Υἱοῦ τὴν ὕπαρξιν ἔχειν. Καὶ οὗτος δὲ τῶν ᾿Απολιναοἷου σπερμάπκων ὁ καρπός" γειτνιάζει δὲ καὶ τῇ Μαχεδονίου πονηρᾷ γεωρτίᾳ. Τοιαῦτα τοῦ Αἰγυπτίου τὰ κυήματα, πονηροῦ πατρὸς ἀληθῶς ἔγγονα πονηρότερα. Ταῦτα δὲ δέον ἣ ἀμδλωθρίδια ποιῆσαι χυοφορούμενα, ἣ εὐθὺς τεχθέντα διαφθεῖραι τοὺς τῶν ψυχῶν τὴν ἰατρείαν ἐγχεχειρισμένους, ὡς ὀλέθρια καὶ τῆς ἡμετέρας φύσεως δηλητήρια, ἐχτρέφουσιν οὗ γεν νάδαι, καὶ πολλῆς ἀξιοῦσι σπουδῆς ἐπ᾽ ὀλέθρῳ σφῶν αὐτῶν καὶ τῶν τὰς ἀκοὰς αὐτοῖς ὑπέχειν ἀνεχομένων. Ἡμεῖς δὲ τὸν πατρῷον χλῆῇρον ἄσυλον φνλάττειν σπουδάζομεν, καὶ ἣν παρελάθομεν πίστιν μεθ᾽ ἧς ἀκήρατον διατηροῦμεν " καὶ ὁμολογοῦμεν τὸν Κύριον. ἡμῶν Ἰησοῦν Χριστὸν, Θεὸν τέλειον καὶ ἄνθρωπον. τέλειον, ἐκ ψυχῆς λογικῆς καὶ σώματος πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν θεότητα". ἐπ᾽ ἐσχάτων ὃὲ τῶν ἡμερῶν δι᾽ ἡμᾶς καὶ διὰ τὴν. ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς Παρθένου" τὸν αὐτὸν ὁμοούσιον τῷ Πατρὶ κατὰ τὴν θεότητα, καὶ. ὁμοούσιον. ἡμῖν κατὰ τὴν ἀνθρωπότητα Δύς. γὰρ φύσεων ἕνωσις γέγονε. Διὸ ἕνα Χριστὸν, ἕνα Υἱὸν, ἕνα Κύριον ὁμολογοῦμεν" οὔτε γὰρ τὴν ἕνωσιν. χύομεν, καὶ ἀσύγχυτον αὐτὴν γεγενῆσθαι πιστεύομεν, τῷ Κυρίῳ. πειθόμενοι λέγοντι τοῖς Ἰουδαίοις" « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἑ ςερῶ αὑτόν. » Εἰ δὲ κρᾶσις ἐγεγόνει καὶ σύγχυσις, καὶ μία φύσις ἐξ ἀμφοῖν ἀπετελέσθη, ἐχρῆν εἰπεῖν" Λύσατέ με, καὶ ἐν τρισὶν ἡμέραις ἐγερθήσομαι. Νῦν δὲ δεικνὺς ὡς ἄλλο μὲν ὁ Θεὸς κατὰ τὴν φύσιν. ἄλλο δὲ ὁ ναὸς, εἷς δὲ Χριστὸς ἀμφότερα, ε Δύσατε, φησὶ, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡ μέραις. ἐγερῦ αὐτὸν, ν σαφῶς διδάσκων, ὡς ὅτι οὐκ ὁ Θεὸς ἣν ἐ λυόμενος, ἀλλ᾽ ὁ ναός. Καὶ τοῦ μὲν ἡ φύσις τὴν λύσιν ὑπεδέχετο, τοῦ δὲ ἡ δύναμις ἤγειρε τὸ λνόμενον. Θεὸν δὲ καὶ ἄνθρωπον τὸν Χριστὸν ὁμολογοῦμεν ταῖς θείαις ἀκολουθοῦντες Γραφαῖς. Ὅτι μὲν γὰρ Θεὸς Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ μακάριος Ἰωάννης ὁ εὐαγγελιστὴς βοᾷ" ε Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἣν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὃ Λόγος οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν’ πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὅ γέγονε.» Καὶ πάλιν" «Ἦν τὸ φῶς τὸ ἀληθινὸν, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. » Καὶ αὐτὸς δὲ ὁ Κύριος διαῤῥήδην διδάσκει λέγων ε« Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα μον. » Καί' « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" χἀγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί, » Καὶ ὁ μακάριος Παῦλος ἐν μὲν τῇ πρὸς Ἑ ὀράίους φησίν" ε« Ὅς ὧν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὑτοῦ. ν Ἐν δὲ τῇ πρὸς Φιλιππησίους " « Τοῦτο φρονείσθω ἐν ὑμῖν, φησὶν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγὴν Ὁ ἡγήσατο τὸ εἶναι ἴσα Θεῷ" ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαθών. ν Ἐν δὲ τῇ πρὸς Ῥωμαίους- « Ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων Θεὸς εὐλογητὸς εἷς τοὺς αἰῶνας. ᾿Αμήν. » Ἐν δὲ τῇ πρὸς Τίτον" « Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.» Καὶ Ἡσαῖας δὲ βοᾷ, ὅτι ε Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθν, ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὥμου αὑτοῦ, καὶ Χαλεῖξαι τὸ ὄνομά αὐτοῦ μεγάλης βουλῆς ΓΑγγελος, θαυμαστὸς, σύμδουλος,: Θεὸς ἰσχυ-᾿ ρὺς, ἐξουσιαστὴς, ἄρχων εἰρήνης, Πατὴρ τοῦ μέλλοντος αἰῶνος. » Καὶ πάλιν" « Ὁπίσω σου, φησὶν, ἀκο-. λουθήσουσι. δεδεμένοι χειροπέδαις, καὶ ἐν ὁδοὶ προσεὐξονται, ὅτι ἐν σοὶ Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γὰρ εἷ Θεὸς, καὶ οὐκ ἤδεισαν, Θεὸς τοῦ Ἰσραὴλ Σωτήρ. » Καὶ τὸ Ἐμμανονὴλ δὲ ὄνομα, Θεοῦ καὶ ἀνθρώπου τυγχάνέι σημαντικὸν, ἐρμηνεύεται γὰρ, κατὰ τὴν τοῦ Εὐαγγελίου διδασκαλίαν, Μεθ" ἡμῶν ὁ Θεὸς, τουτέστιν, ἐν ἀνθρώπῳ Θεὸς, ἐν τῇ ἡμετέρᾳ φύσει Θεός. Καὶ ὁ θεῖος δὲ Ἱερεμίας προθεσπίζει λέγων" « Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν" ἐξεῦρε πᾶσαν ὁδὸν ἐπιστή-" μῆς, καὶ ἔδωκεν αὐτὴν Ἰαχὼδ τῷ παιδὶ αὑτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.» Καὶ ἄλλας δ᾽ ἄν τις μυρίας εὕροι φωνὰς ἔχ τε τῶν θείων Εὐαγγελίων καὶ τῶν ἀποστολικῶν συγγραμμάτων, καὶ ἐκ τῶν προφητικῶν θεσπισμάτων, δειχκνυούσας, ὅτι ϑεὸς ἀπῆν δον ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Ὅτι δὲ καὶ ἀνδρωκοὶ μετὰ τὴν ἐνανθρώπησιν προσαγορεύεται, διδάσκει μὲν αὐτὸς ὁ Κύριος, Ἶουδαίοις διαλεγόμενος καὶ βοῶν’ ε Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον, ὅστις τὴν ἀλήθειαν ὑμῖν λελάληκα; » καὶ ὁ μακάριος Παῦλος ἐν τῇ πρὸς Κορινθίους προτέρᾳ λέγων’ ε Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὃ ϑάνατος, καὶ δι᾽ ἀνθρώπον ἀνάστασις νεκρῶν. » Καὶ δεικνὺς περὶ τίνος λέγει, ἑρμηνεύει τὸ εἰρημένον, οὑτωσὶ λέγων ε« “Ὥσπερ γὰρ. ἐν τῷ ᾿Αδὰμ ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. » Καὶ Τιμοθέῳ δὲ γράφων ὁμοίως φησίν" ε Εἷς Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησυῦς. » Καὶ ἐν ταῖς Πράξεσιν, ἐν ᾿Αθήναις δημηγορῶν᾽.« Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, φησὶ, τὰ νῦν παραγγέλλει πᾶσι πανταχοῦ μετανοεῖν" καθότι ἔστησεν ἡμέραν, ἐν ἦ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἂν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν. » Καὶ. ὁ μακάριος Πέτρος Ἰουδαίοις διαλεγόμενος, ε« ΓΑνδρες, φησὶν, Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς σημείοις καὶ τέρασὶ, καὶ δυνάμεσιν οἷς, ἐποίη- ρ σεν ὁ Θεὸς δῖ" αὐτοῦ. » Καὶ ὁ προφήτης δὲ Ἡσαΐας ποῦ Δεσπότου Χριστοῦ τὰ πάθη προαγορεύων, ὃν πρὸ βραχέων ὠνόμασε θεὸν, τοῦτον ἄνθρωπον ἀποκαλεῖ λέγων’ « Ανθρωπὸς ἐν πληγῇ ὧν, καὶ εἰδὼς φέρειν μαλακίαν. οὗτος τὰς ἀνομίας ἡμῶν φέρει, καὶ ὑπὲρ ἡμῶν ὀδυνᾶται, » Καὶ ἄλλας δ᾽ ἂν ὁμοφώνους μαρτυῤῥίας συλλέξας ἐκ τῆς ἁγίας Γραφῆς, ἐνέθηχα ἂν τῇ ἐπιστολῇ, εἰ μὴ τὴν ὑμετέραν θεοσέδειαν ἠπιστάμην βίον ἔχειν τὴν τῶν θεΐων λο- κατα τὸν ἐν Ψαλμοῖς μακὰριζόμενον Τῇ ὑμετέρᾳ τοίνυν φιλοπονέᾳ καταλιπὼν τὴν τῶν μαρτυριῶν συλλογὴν, ἐπὶ τὰ προκείμενα βαδιοῦμαι. Θεὸν τοίνυν ἀληθινὸν καὶ ἄνθρωπον ἀληθινὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ὁμολογοῦμεν, οὐκ εἰς δύο πρόσωπα διαιροῦντες τὸν ἕνα, ἀλλὰ δύο φύσεις ἀσυγχύτως ἡνῶσθαι πιστεύομεν. Οὕτω γὰρ καὶ τὴν πολυσχεδῇ τῶν αἱρετιχῶν βλατφημίαν ῥᾳδίως διελέγξαι δυνησόμεθα" πολλὴ καὶ ποικίλη τῶν ἐπαναστάντων τῇ ἀληθείᾳ ἡ πλάνη, ὡς αὐτίκα δηλώσομεν. Μαρκίων μὲν γὰρ καὶ Μάνης οὔτε ἀνεἰληφέναι ἀνθρωπείαν φύσιν τὸν Θεὸν Λόγον φασὶν, οὔτε ἐκ Παρθένου τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν γεγεννήσθαι πεπιστεύκασιν ᾿ ἀλλ᾽ αὐτὸν τὸν Θεὸν Λόγον σχηματισθῆναι εἰς εἶδος ἀνθρώπειον καὶ φανῆναι ὡς ἄνθρωπον, φαντασίᾳ μᾶλλον ἣ ἀληθείᾳ χρησάμενον. Βαλεντῖνος δὲ καὶ Βαρδισάνης τὴν μὲν έννησιν δέχονται" τὴν ὃὲ ἀνάληψιν ἀρνοῦνναι τῆς ἡμετέρας φύσεως, οἷόν τινι σωλῆνι χρήσασθαι τῇ Ἠαρθένῳ λέγοντες τὸν Υἱὸν τοῦ Θεοῦ. Σαδέλλιος δὲ ὁ Λίδυς, καὶ Φωτεινὸς, καὶ Μάρκελλος ὁ Γαλάτης, καὶ Παῦλος ὁ Σαμοσατεὺς, ἄνθρωςπον ψιλὸν ἐκ τῆς Παρθένου γεννηθῆναι λέγουσι" τὸ δὲ καὶ Θεὸν εἶναι τὸν προαιώνιον Χριστὸν, διαῤῥήδην ἀρνοῦνται “Αρειος ὃὲ καὶ Εὐνόμιος σῶμα μόνον ἀνειληφέναι ἐκ τῆς Παρθένου τὸν Θεὸν Λόγον φασίν ᾿Απολινάριος ὃὲ τῷ σώματι προστίθησι καὶ ψυχὴν ἄλογον, ὡς τῆς ἐνανθρωπήσεως τοῦ Θεοῦ Λόγου ὑπὲρ ἀλόγων, οὐκ ὑπὲρ λογικῶν γεγενημένης" ἡ δὲ τῶν ἀποστόλων διδασκαλία τέλειον ἄνθρωπον ὑπὸ τελείου Θεοῦ ἀνειλῆφθαι διδάσκει" τὸ γὰρ, ε Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων μορφὴν δούλου ἔλαθε, » τοῦτο δηλοῖ ἀντὶ φύσεως γὰρ καὶ οὐσίας ἣ μορφὴ πρόκειται " δηλοῖ γὰρ ὅτι φύσιν ἔχων Θεοῦ, φύσιν ἔλαδε δούλου. Διὸ τοῖς μὲν πρώτοις τῆς ἀσεθείας εὑρεταῖς Μαρχίωνι καὶ γα: σπουδάζομεν ἐκ τῶν θείων Γραφῶν, ὅτι οὐ μόνον Θεὸς, ἀλλὰ καὶ ἄνθρωπος ὁ Δεσπότης Χριστός. ᾿Αρείου δὲ καὶ Εὐνομίου καὶ ᾿Απολιναρίου τὸ περὶ τὴν οἰκονομίαν ἀτελὲς δῆλον ποιοῦντες τοῖς ἀγνοοῦσι, τελείαν εἶναι τὴν ληφθεῖσαν ἀποφαινόμεθα φύσιν ἐκ τῶν θείων λογίων τοῦ Πνεύματος" Σαδελλίον δὲ καὶ Φωτεινοῦ καὶ Μαρκέλλου καὶ Παύλον τὴν ἀσέδειαν Ὁ ἐλέγχομεν, μάρτυρι τῇ θείᾳ Γραφῇ κεχρημένοι καὶ δεικνύντες, ὡς οὐκ ἄνθρωπος μόνον, ἀλλὰ καὶ θεὸς προαιώνιος καὶ τῷ Πατρὶ ὁμοούσιος ὁ Δεσπότης Χριστός. Ὅτι γὰρ ψυχὴν ἀνέλαδε λογικὴν, αὐτὸς ὁ Κύριος διδάσκει λέγων" ε Νῦν ἡ Ψυχή μου τετάρακται, καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης" ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. » Καὶ πάλιν" « Περίλυπός ἐστιν ἡ ψυχή μον ἕως θανάτον. »ν Καὶ ἑτέρωθι « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχὴν μου, καὶ ἐξουσίαν ἔχω πάλιν λαθεῖν αὐτὴν’ οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ. » Καὶ ὁ ἄγγελος πρὸς τὸν Ἰωσήφ' ε« Παράλαδε τὸ παιδίον καὶ τὴν μητέρα αὑτοῦ, καὶ πορεύου εἰς γῆν Ἰδραήλ᾽ τεθνήκασι γὰρ πάντες οἱ ζητοῦντες τὴν Ψυχὴν τοῦ παιδίου. » Καὶ ὁ εὐαγγδλιστῆς ᾿ ε Ἰησοῦς δὲ προέκοπτεν ἡλικίᾳ, καὶ συφίᾳ, καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις. » Προκόπτει δὲ ἡλικίᾳ καὶ σοφίᾳ οὐ θεότης ἡ ἀεὶ τελεία, ἀλλ᾽ ἡ ἀνθρωπεία φύσις, ἡ χρόνῳ χἄὶ γινομένη, καὶ Οὗ χάριν τὰ μὲν ἀνθρώπινα πάντα τοῦ Δεσπότου Χριστοῦ, πεῖνάν φημι καὶ δίψαν καὶ κόπον, καὶ ὕσνον, καὶ δειλίαν, καὶ ἱδρῶτας, καὶ προσευχὴν, καὶ ἄγνοιαν, καὶ ὅσα τοιαῦτα τῆς ἡμετέρας ἀπαρχῆς εἶναί φαμεν, ἣν ἀναλαδὼν ὁ Θεὸς Λόγος ἤνωσεν ἑαυτῷ, τὴν ἡμετέραν πραγματευόμενος σωτηρίαν. Τὸν δὲ τῶν χωλῶν δρόμον, καὶ τῶν νεκρῶν τὴν ἀνάστασιν, καὶ τὰς τῶν ἄρτων πηγὰς, καὶ τὴν τοῦ ὕδατος εἰς οἶναν λὴν, καὶ πάσας τὰς ἄλλας θαυματουργίας τῆς θείας εἶναι δυνάμεως ἔργα πιστεύομεν. Ὡς τὸν αὐτόν φημι δὴ τὸν Δεσπότην Χριστὸν, καὶ πάσχειν, καὶ πάθῃ λύειν πάσχειν μὲν κατὰ τὸ ὁρώμενον, λύειν δὲ τὰ πάθη κατὰ τὴν ἀῤῥήτως οἰχοῦσαν θεότητα. Δηλοῖ δὲ τοῦτο σαφῶς καὶ τῶν ἱερῶν Εὐαγγελίων ἡ μανθάνομεν ἐκεῖθεν, ὡς ἐν φάτνῃ κείμενος καὶ σπάργανα περιθεδλημένος, ὑπὸ ἀστέρος ἐκηρύττετο, καὶ ὑπὸ μάγων προσεκυνεῖτο, καὶ ὑπὸ ἀγγέλων ὑμνεῖτο, καὶ διακρίνομεν εὐσεθῶς, ὅτι τὰ ῥάχη, καὶ σπάργανα, καὶ τῆς κλίνης ἣ ἀπορίᾳ, καὶ ἣ πολλὴ εὐτέλεια, τῆς. ἀνθρωπότητος ἴδια. Ὁ δὲ τῶν Μάγων δρόμος καὶ τοῦ. ἀστέρος ἣ ποδηγία καὶ ἡ τῶν ἀγγέλων χορεία κηρύττει. τὴν τοῦ κρυπτομένου θεότητα. Οὕτως ἀποδιδράσκει μὲν εἰς Αἴγυπτον, καὶ τῇ φυγῇ τῆς Ἡρώδου μανίας ἀπαλλάττετα:" καὶ γὰρ ἄνθρωπος ἦν. Συσσείει δὲ, κατὰ τὸν Προφήτην, τὰ χειροποίητα Αἰγύπτου" Θεὸς γὰρ ὑπῆρχε. Περιτέμνεται. καὶ φυλάττει τὸν νόμον καὶ χαθαρσίους προσφέρει θυσίας" ἐκ γὰρ τῆς Ἶεςσαὶ βεδλάστηχε ῥίζης. Καὶ ὑπὸ νόμον ὡς ἄνθρωπος ἧν᾽ καὶ ἔλυσε τὸν νόμον μετὰ ταῦτα, καὶ δέδωκε τὴν καινὴν διαθήκην᾽ νομοθέτης γὰρ ἦν, καὶ ταύτην αὐτὸς δώσειν διὰ τῶν προφητῶν ἐπηγγείλατο. ᾿Ἐδαπτίαθη ὑπὸ Ἰωάννου" τοῦτο δείκνυσι τὸ ἡμέτερον. Μαρτυρεῖται ἄνωθεν ὑπὸ τοῦ Πατρὸς, καὶ ὑπὸ τοῦ Πνεύματος δείκνυται" τοῦτο κηρύττει τὸν προαιώνον. Ἐπείνησεν, ἀλλὰ καὶ πολλὰς χιλιάδας ἐκ πέντε ἄρτων ἐχόρεσε" τοῦτο θεῖον, ἐκεῖνο ἀνθρώπινον. Ἐδίψησε καὶ ἤτησεν ὕδωρ, ἀλλὰ πηγὴ ἣν ζωῆς" καὶ τὸ μὲν ἣν τῆς ἀνθρωπίνης ἀσθενείας, τὸ δὲ τῆς θείας δυνάμεως. ᾿Ἐιχαθεύδησεν ἐν τῷ πλοίῳ, ἀλλὰ καὶ τῆς θαλάττης τὰν ζάλην ἐχοίμησς " τοῦτο τῆς παθητῆς φύσεως, ἐκεῖνο τῆς ποιητικῆς καὶ δημιουργικῇς καὶ τῆς τοῖς πᾶσι τὸ εἶναι δωρησαμένης. Ἐκοπίασε βαδίσας, ἀλλὰ καὶ χωλοὺς ἀρτέποδας εἰργάσατο, καὶ νεκροὺς ἐν τῶν τάφων ἀνέστησε" καὶ τὸ μὲν ἣν τῆς ὑπερχοσμίου δυνάμεως, τὸ δὲ τῆς ἡμετέρας ἀσθενείας. Ἐδειλίασε θάνατον, καὶ ἕλυσε θάνατον -: καὶ τὸ μὲν τοῦ θνητοῦ δηλωτικὸν, τὸ δὲ τοῦ ἀθανάτον, μᾶλλον δὲ ζωοποιοῦ τυγχάνει σημαντικόν. Ἑσταυρώθη, κατὰ τὸν μακάριον Παῦλον, ἐξ ἀσθενείας " ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ, κατὰ τὸν αὐτόν. ᾿Τὸ τῆς ἀσθενείας ὄνομα διδασκέτω οὐκ ὡς ὁ παντολοίωτος προσηλώθη, ἀλλ᾽ ἡ ἐκ δυνάμεως Θεοῦ ζωοποιηθεῖσα φύσις, κατὰ τὴν τοῦ ᾿Αποστόλου διδασκαλίαν, ἀπέθανε καὶ ἐτάφη " ἀμφότερα τῆς τοῦ δούλου ᾿μυρφῆς. Πύλας χαλκᾶς συνέτριψε καὶ μοχλοὺς σιδηροῦς συνέθλααε, καὶ κατέλυσε τοῦ θανάτου τὸ κράτος, καὶ ἐν τρισὶν ἡμέραις ἀνέστησε τὸν οἰκεῖον ναόν" ταῦτα τῆς τοῦ Θεοῦ μορφῆς τὰ γνωρίσματα, κατὰ τὴν τοῦ Κυρίου φωνήν ᾿"᾿ ε« Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ε Οὕτως ἐν τῷ ἑνὶ Χριστῷ διὰ μὲν τῶν παθῶν θεωροῦμεν τὴν ἀνθρωπότητα, διὰ δὲ τῶν θαυμάτων νοοῦμεν αὐτοῦ τὴν θεότητα. Οὐ γὰρ εἰς δύο Χριστοὺς τὰς δύο φύσεις μερίζομεν. Καὶ ἴσμεν, ὅτι μὲν ἐκ τοῦ Πατρὸς ὁ Θεὸς Λόγος ἐγεννήθη, καὶ ἐκ σπέρματος ᾿Αὔδραὰμ. καὶ Δαδὶδ ἡ ἡμετέρα ἀπαρχὴ προσελήφθη. Διὸ καὶ ὁ μακάριος Παῦλός φησι, περὶ τοῦ ᾿Αὐραὰμ γόμενος" εΟὐκχ εἶπε, Καὶ τοῖς σπέρμασί σου, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. » Καὶ Τιμοθέῳ δὲ γράφων, ε Μνημόνευε, φησὶν, Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαδὶδ, κατὰ τὸ Εὐαγγέλιόν μου. “Καὶ Ῥωμαίοις ἐπιστόλλων " «ε Περὶ τοῦ ΥἹοῦ αὐτοῦ, φησὶ, τοῦ γενομένου ἐκ σπέρματος Δαδὶδ ᾿χατὰ ( σάρκα. » Καὶ πάλιν" « Ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα. ν» Καὶ ὁ εὐαγγελιστής “ « Βίδλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαδὶδ, υἱοῦ. ᾿Αδραάμ. ν Καὶ ὁ μακάριος Πέτρος ἐν ταῖς Πράξεσι, « Προφήτης, φησὶν, ὑπάρχων ὁ Δαδὶδ, καὶ εἰδὼς ὅτι ὄρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν τὸν Χριστὸν καὶ καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ " προειδὼς ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ. » Καὶ ὁ Θεὸς τῷ ᾿Αδραάμ φησι" ε« Ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πάντα τὰ ἔθνη τῆς γῆς. ν Καὶ ὁ Ἡσαῖας δέ " ε« Ἐξελεύσεται ῥάὅδος ἐκ τῆς ῥίξης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναδήσεται, καὶ ἐπαναπαύσεται ἐπ᾽ αὐτὸν πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεθείας, πνεῦμα φόδου Θεοῦ Ὁ ἐμπλήσει αὐτόν. ν» Καὶ μετ᾽ ὀλίγα, ε Καὶ ἔσται, φησὶν, ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν " ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσι " καὶ ἔσται ἡ ἀνά- Δῆλον τοίνυν ἐκ τῶν εἰρημένων, ὡς τὸ μὲν κατὰ σάρκα ὁ Χριστὸς τοῦ. ᾿Αδραὰμ καὶ Δαθὶδ ὑπῆρχεν ἀπόγονος, καὶ τὴν αὐτὴν αὐτοῖς περιέκειτο φύσιν, κατὰ δὲ τὴν θεότητα τοῦ Θεοῦ προαιώνιός ἐστιν Υἱὸς καὶ Λόγος, ἀφράστως τε καὶ ὑπὲρ ἄνθρωπον ἐκ τοῦ Πατρὸς γεννηθεὶς, καὶ συναῖδιος ὑπάρχων ὡς ἀπαύγασμα καὶ χαρακτὴρ καὶ Λόγος. Ὧ; γὰρ λόγος πρὸς νοῦν καὶ ἀπαύγασμα πρὸς τὸ φῶς ἀχωρίστως ἔχει, οὕτως ὁ μονογενὴς Υἱὸς πρὸς τὸν ἑαυτοῦ Πατέρα. Φαμὲν τοίνυν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν Υἱὸν εἶναι μονογενῆ τοῦ Θεοῦ καὶ πρωτότοκον " μονογενῆ͵ μὲν καὶ πρὸ τῆς ἐνανθρωπήσεως, καὶ μετὰ τὴν ἐνανθρώπησιν " πρωτότοκον δὲ μετὰ τὴν ἐκ Παρθένου γέννησιν " τῷ γὰρ Μονογενεΐξ τὸ Πρωτότοκος ὄνομα ἐναντίον μὲν εἶναί πως δοκεῖ, διότι μονογενὴς μὲν ὁ μόνος ἔχ τινος γεννηθεὶς προσαγορεύεται, πρωτότοκος δὲ ὁ πολλῶν ἀδελφῶν πρῶτος. Τὸνδὲ Θεὸν Λόγον μόνον ἐκ τοῦ Πατρὸς αἱ θεῖαι Γραφαὶ γεννηθῆναι λέγουσιν " γίνεται δὲ καὶ πρωτότοκος ὁ Μονογενὴς, τὴν ἡμετέραν φύσιν εἰληφὼς ἐκ τῆς Παρθένου, καὶ ἀδελφοὺς τοὺς εἰς αὐτὸν πεπιστευκότας προσαγορεῦσαι καταξιώσας " ὡς εἶναι τὸν αὐτὸν μονογενῇῃ μὲν καθὸ Θεὸς, πρωτότοκον δὲ καθὸ ἄνθρωπος. Οὕτως ἡμεῖς τὰς δύο φύσεις ὁμολογοῦντες τὸν ἕνα Χριστὸν προσκυνοῦμεν, καὶ μίαν αὑτῷ προσφέρομεν τὴν προσκύνησιν. Τὴν γὰρ ἕνωσιν ἐξ αὐτῆς τῆς συλλήψεως ἐν τῇ ἁγίᾳ τῆς Παρθένου νηδύϊ γεγενήσθαι πιστεύομεν. Διὸ καὶ Θεοτόκον καὶ ἀνθρωποτόχον τὴν ἀγίαν Παρθένον προσαγορεύομεν. Ἐπειδὴ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς, Θεὸς καὶ ἄνθρωπος ὑπὸ τῆς θείας καλεῖται Γραφῆς. Καὶ ὁ, Ἐμμανουὴλ δὲ, τῶν δύο φύσεων κηρύττει τὴν ἕνωσιν. Εἰ δὲ τὸν Χριστὸν Θεὸν καὶ ἄνθρωπον ὁμολογοῦμεν καὶ λέγομεν, τίς οὕτως εὐήθης, ὡς φυγεῖν τὴν ἀνθρωποτόκος φωνὴν, μετὰ τῆς Θεοτόκου τιθεμένην; Ἐν γὰρ τῷ Δεσπότῃ Χριστῷ τὰς δύο τίθε μεν προσηγορίας διὸ ἡ Παρθένος τετίμηται καὶ χεχαριτωμένη προσηγορένθη " τίς οὖν εὖ φρονῶν παραιτήσαιτο, ἀπὸ τῶν τοῦ Σωτῆρο: ὀνομάτων ἀποχαλέσαι τὴν Παρθένον, ἢ δι᾽ ἐκεῖνον παρὰ τῶν ᾿πιστῶν γεραίρεται; Οὐ γὰρ ὁ ἐξ αὐτῆς δι᾽ αὐτὴν σεδάσμιος, ἀλλ᾽ αὐτὴ διὰ τὸν ἐξ αὐτῆς ταῖς μεγίσταις Εἰ μὲν οὖν Θεὸς μόνον ὁ Χριστὸς, καὶ ἐκ τῆς Παρθένου τοῦ εἶναι τὴν ἀρχὴν εἴληφεν, ἐντεῦθεν μόνον ἡ Παρθένος ὀνομαζέσθω καὶ χαλεέσθω ὡς Θεὸν φύσει γεννήσασα. Εἰ δὲ Θεὸς καὶ ἄνθρωπος ὁ Χριστὸς, καὶ τὸ μὲν ἣν ἀεὶ (οὔτε γὰρ ἤρξατο τοῦ εἶναι" συναΐδιος γὰρ τῷ γεννήσαντι), τὸ δὲ ἐπ᾿ ἐσχάτων τῶν χαιρῶν ἐκ τῆς ἀνθρωπείας ἐδλάστησε φύσεως, ἑκατέρωθεν ὁ δογματίζειν ἐθέλων, πλεχέτω τῇ Παρθένῳ τὰς προσηγορίας, δηλῶν ποῖα μὲν τῇ φύσει, ποῖα δὲ τῇ ἑνώσει προσήκει. Εἰ δὲ πανηγυ ριχῶς τις λέγειν ἐθέλοι, καὶ ὕμνους ὑφαίνειν, καὶ ἐπαίνους διεξιέναι, καὶ βούλεται τοῖς σεμνοτέροις ὀνόμασιν ἀναγκαίως κεχρῆσθαι, οὗ δογματίξζων ὡς ᾿ἔφην, ἀλλὰ πανηγυρίζων καὶ θαυμάζων ὡς οἷόν. τε τοῦ μυστηρίου τὸ μέγεθος’ ἀπολαυέτω τοῦ πόθου, καὶ τοῖς μεγάλοις ὀνόμασι χεχρήσθω, καὶ ἐπαινείτω καὶ θαυμαζέτω. Πολλὰ γὰρ τοιαῦτα παρὰ τοῖς ὀρθοδόξοις διδασκάλοις εὑρίσκομεν" πανταχοῦ δὲ τὸ μέτριον τιμάσθω. Ἐπαινῶ γὰρ τὸν εἰρηκότα, ἄριστον εἷναι τὸ μέτριον, εἰ καὶ τῆς ἡμετέρας, ἀγέλης οὐκ Α ἐστιν. Αὕτη τῆς ἐχχλησιαστιχῇῆς πίστεως ἡ ὁμολογία " τοῦτο τῆς εὐαγγελικῆς καὶ ἀποστολιχῆῇς διδασκαλίας τὸ δόγμα. 'Ὑπὲρ τούτου τρὶς καὶ πολλάκις ἀποθανεῖν τῆς τοῦ Θεοῦ δηλονότι χάριτος δυνεργούσης οὐ παραιτησόμεθα, Ταῦτα καὶ τοὺς νῦν πλανωυμένους διδάξαι προεθυμήθημεν " καὶ πολλάκις αὐτοὺς εἰς διάλεξιν προὐχαλεσάμεθα, ὑποδεῖξαι αὖτοῖς σπουδάζοντες τὴν ἀλήθειαν, καὶ οὐ πεπείχαμεν. Ὑφορώμενοι γὰρ τῶν ἐλέγχων τὸ προφανὲς ἔφυγον τοὺς ἀγῶνας " σαθρὸν γὰρ ὡς ἀληθῶς τὸ ψεῦδος, καὶ τῷ σκότει συνεζευγμένον. ε Πᾶς γὰρ, φησὶν, ὁ φαῦλα πράσσων, οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ φανερωθῇ ὑπὸ τοῦ φωτὸς τὰ ἔργα αὑτοῦ. » Ἐπειδὴ τοίνυν πολλα πεπονηχότες, οὐ πεπείχαμεν αὐτοὺς ἐπιγνῶναι τὴν ἀλήθειαν, εἰς τὰς οἰκείας ἐπμὲν, διὰ τὸ ἡμέτερον ἀπλανὲς, τὸ δὲ, διὰ τὴν τῶν μελῶν ἡμῶν σηπεδόνα. Διὸ τὴν ὑμετέραν ἁγιωσύνην παρακαλῶ, ἐκθύμως τὸν φιλάνθρωπον ἡμῶν ἐχετεῦσαι Δεσπότην, καὶ πρὸς αὑτὸν βοῆσαι " Φεῖσαι, Κύριδ, τοῦ.ἰαοῦ σου, καὶ μὴ δῷς τὴν χιληρονομίαν σου εἰς ὄνειδος. Ποίμανον ἡμᾶς, Κύριε, ἵνα μὴ γεγώμεθα ὡς τὸ ἀκαρχῆς ὅτε οὐκ ἦρχες ἡμῶν, οὐδὲ ἐπεκχέχιλητο τὸ ὄγομά σον ἐφ' ἡμᾶς. Κύριε, ὅτε ἐγεγήθημεν ὄνειδος τοῖς γείτοσιν» ἡμῶν " ὅτι εἰσῆλθε δόγματα πονηρὰ εἰς τὴν κιϊηρυνομίαν. Ἐμίαναν τὸν ναὸν τὸν ἅγιόν σον, ὅτι εὑρράνθησαν θυγατέρες ἀλλοφύλων ἐπὶ τοῖς ἡμετέροις κακοῖς. Ὅτι ἐμερίσθημεν εἰς γλώσσας ψγοῦντες. Κύριε ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν ἣν ἀπωλέσαμεν, τῶν σῶν ἐγτολῶν ἀμελήσαντες. Κύριε, ἐχεὸς σοῦ ἄλλον οὐκ οἵδαμδν " τὸ ὄνομά σου ὀνομάζομεν " ποίησον τὰ ἀμφότερα ἕν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λῦσον. τὴν ἀναφυεῖσαν ἀσέδειαν. Συνάγαγε ἡμᾶς ἕνα καθ᾽ ἔνα τὸν γέου σου Ἰσραήλ, οἰκοδομῶν ᾿Ιερουσαλὴμ καὶ τὰς διασπορὰς μεθα πάζλιν μία ποίμνη, καὶ πάντες ὑπὸ σοῦ ποιμανθείημεν " σὺ γὰρ εἶ ὁ ποιμὴν ὁ χαζὸς, ὁ τὴν ψυχὴν αὑτοῦ τεθεικὼς ὑπὲρ τῶν προδάτων. ᾿Εξ- Ὁ ἐγέρθητι, ἱνατί ὑπνοῖς, Κύριδ; ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος - ἐπιτίμησον τοῖς ἀγέμοις καὶ τῇ θαλάττῃ " καὶ δὸς γαλήνην τὴ Ἐκχχιλησίᾳ σου καὶ κυμάτων ἀπαλλαγήν. Ταῦτα καὶ ὅσα τοιαῦτα παρακαλῶ τὴν ὑμετέραν θεοσέδειαν βοᾷν πρὸς τὸ» τῶν ὅλων Θεόν - ἀγαθὸς γὰρ ὧν καὶ φιλάνθρωπος, καὶ τὸ θέλημα τῶν φοδουμένων αὐτὸν ποιῶν ἀεὶ, τῆς ὑμετέρας δεήσεως ἐπακούσεται, καὶ τὸν παρὀντα «ζόφον ἀποσχεδάσει τὸν τῆς Αἰγυπτιακῆς πληἧς ζοφωδέστερον, καὶ τὴν αὑτοῦ φίλην χαριεῖται γαλήνην, καὶ συνάξει τοὺς διεσχορπισμένους, καὶ τοὺς ἀπωσμένους εἰσδέξεται. Καὶ ἀκουσθήσεται πάλιν φωνὴ ἀγαλλιάσεως καὶ σωτηρίας ἐν σκῆναις δι- καίων. Τότε καὶ ἡμεῖς βοήσομεν πρὸς αὐτόν" ε Εὐφράνθημεν ἀνθ᾽ ὧν ἡμερῶν ἐταπείνωσας ἡμᾶς, ἑτῶν ὧν εἴδομεν κακά. » Καὶ ὑμεῖς δὲ τῆς αἰτήσεως τυχόντες, ἀνυμνοῦντες αὐτὸν ἐρεῖτε " ε« Εὐλογητὸς ὁ Θεὸς ὅς οὐκ ἀπέστησε τὴν προσευχὴν ἡμῶν, καὶ τὸ ἔλεος αὑτοῦ ἀφ᾽ ἡμῶν. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν. » Ὅτι καὶ μετὰ τὴν ἐγανθρώπησιν δις Υἱος ο Κύριος ἡμῶν Ἰησοῦς Χριστός. Οἱ τὰς καθ᾽ ἡμῶν συκοφαντίας συντεθειχότες εἰς δύφ μερίζειν ἡμᾶς φασιν υἱοὺς τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστόν. Ἡμεῖς δὲ τοσοῦτον ἀπέχομεν τοῦ ταῦτα φρονεῖν, ὅτι καὶ τοὺς ταῦτα λέγειν τολπαρὰ τῆς θείας Γραφῇς προσκυνεῖν ἐδιδάχθημεν, Β τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν,. τὸν μονογενῇ Υἱὸν τοῦ Θεοῦ, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον" τὸν γὰρ αὐτὸν ὁμολογοῦμεν, κσὶ Θεὸν προαιώνιον, καὶ ἄνθρωπον διὰ τὴν τῶν ἀνθρώπων σωτηρίαν ἐπ᾽ ἐσχάτων τῶν ἡμερῶν γενόμενον " γενόμενον δὲ ἄνθρωπον οὐ τῇ τροπῇ τῆς θεότητος, ἀλλὰ τῇ προσλήψει τῆς ἀνθρωπότητος. "Ατρεπτὸν γὰρ ἔχει τὴν τῆς θεότητος φύσιν καὶ ἀναλλοίωτον, καθάπερ ὁ πρὸ τῶν αἰώνων γεννήσας αὐτὸν Πατὴρ, καὶ ὅπερ ἄν τις ἐπὶ τῆς τοῦ Πατρὸς οὐσίας νοήσειε, καὶ ἐπὶ τῆς τοῦ λΙονογενοῦς τοῦτο πάντως εὑρήσει. Ἐξ ἐχεΐίνης γὰρ τῆς; οὐσίας γεγέννηται. Καὶ τοῦτο διδάσκων ὁ Κύριος ἔφη τῷ Φιλίππῳ" ε« Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. » Καὶ πάλιν ἑτέρωθι" ε« Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ὃστι. » Καὶ ἀλλαχοῦ" ε Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. » Καὶ ἕτερα δὲ μυρία ἔστιν εὑρεῖν τὸ ταυτὸν τῆς οὐσίας σημαίνοντα Θεὸς μὲν οὖν οὐκ ἐγένετο, ἀλλ᾽ ἣν’ ε Ἐν ἀρχῇ γὰρ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. » ΓΑνθρωπος δὲ οὐκ ἦν, ἀλλ᾽ ἐγέ- ᾿ς γψξτο, ἐγένετο δὲ προσλαδὼν τὸ ἡ μέτερον " τοῦτο γὰρ ὁ μακάριος ἔφη Παῦλος" « Ὃς ἐν μορφῆ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽. ξαυτὸν ἐκένωσε, μορφὴν δούλου λαθών. » Καὶ πάλιν" «ε Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμόάνεται, ἀλλὰ σπέρματος ᾿Αδραὰμ ἐπιλαμθάνεται. ν Καὶ αὖθις " « Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, παραπλησίως καὶ αὐτὸς μετέσχε τῶν αὐτῶν. » Οὕτω καὶ παθητὸς ἣν καὶ ἀπαθὴς, καὶ θνητὸς καὶ ἀθάνατος παθητὸς μὲν καὶ θνητὸς ὡς ἄνθρωπος, ἀπαθὴς δὲ καὶ ἀθάνατος ὡς Θεός. Ὡς γὰρ Θεὸς τὴν σάρκα τὴν οἰκείαν τεθνηχυῖαν ἀνέστησεν αὐτοῦ γάρ ἔστι φωνή " ε Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡ μέραις ἐγερῶ αὐτόν" » καὶ ὡς ἄνθρωπος δὲ μέχρι τοῦ πάθους ἦν παθητὸς καὶ θνητός " μετὰ γὰρ τὴν ἀνάστασιν, καὶ ὡς ἄνθρωπος ἔχει τὴν ἀπάθειαν καὶ τὴν ἀθανασίαν καὶ τὴν ἀφθαρσίαν καὶ τὰς θεοπρεπεῖς ἀφίησιν ἀστραπάς " οὐκ εἰς θεότητος φύσιν κατὰ τὴν σῶμα (τοῦτο γὰρ μόνης τῆς θείας φύσεως ἴδιον), ἀλλ᾽ ἐν τῇ προτέρᾳ μένων περιγραφῇ. Τοῦτο γὰρ διδάσκων καὶ μετὰ τὴν ἀνάστασιν ἔφη τοῖς μαθηταῖς " ε Βλέπετε τὰς χεῖράς μου καὶ τοὺς πόδας μον, ὅτι αὐτὸς ἐγώ εἰμι ψηλαφήσατέ με, καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα. » Οὕτως ὁρώμενος εἰς οὐρανοὺς ἀνελήλυθεν" οὕτως ἥξειν αὖθις ὑπέσχετο" οὕτω: αὐτὸν ὄψονται καὶ οἱ πιστεύσαντες καὶ οἱ σταυρώσαντες " ε θψονται γὰρ, φησὶν, εἰς ὃν ἐξεκέντησαν, » Ἕνα τοιγαροῦν προσκυνοῦμεν Υἱὸν, ἑκατέραν δὲ φύτιν τελείαν ἐν αὐτῷ θεωροῦμεν, καὶ τὴν λαθοῦσαν, καὶ τὴν ληφθεῖσαν καὶ τὴν ἐκ τοῦ Θεοῦ, Β καὶ τὴν ἐκ Δαδίδ, Τούτου γὰρ χάριν καὶ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος καὶ υἱὸς τοῦ Δαδὶδ ὀνομάζεται, ἑκατέρας φύσεως τὴν ἁρμόττουσαν ἑλκούσης προσἡγορίαν " διά τοι τοῦτο καὶ Θεὸν αὐτὸν καὶ ἄνθρωπον ἡ θεία ὀνομάζει Γραφὴ, καὶ ὁ μακάριος Παῦλος βοᾷ " « Εἷς Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτραν ἀντὶ πάντων. » ᾿Αλλ᾽ ἐνταῦθα αὐτὸν ἄνθρωπον ὀνο- ᾿μάσας, ἑτέρωθι προσαγορεύει Θεόν. ε« Προσδεχόμενοι γὰρ, φησὶ, τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξῃς τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. » ᾿Αλλαχοῦ δὲ ἀμφότερα κατὰ ταυτὸν τίθησιν" « Ἐξ ὧν γὰρ, φησὶν, ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων Θεὸς εἰς τοὺς αἰῶνας. ᾿Αμήν. » Καὶ τὸν αὐτὸν καὶ ἐξ Ἰουδαίων κέκληκε, κατὰ σάρκα, καὶ ἐπὶ πάντων Θεὸν, ὡς Θεόν. Οὕτως ὁ προφήτης Ἡσαΐας εἰρηκώς" « ΓΑνθρωπος ἐν πληγῇ ὧν, καὶ εἰδὼς φέρειν μαλακίαν " οὗτος τὰς ἀνο-. μίας ἡμῶν φέρει καὶ περὶ ἡ μῶν ὀδυνᾶται "» ἐπήγαγε μετ᾽ ὀλίγα " ε Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; » Τοῦτο ὃὲ οὐκ ἀνθρώπινον, ἀλλὰ θεῖον. Οὕτω διὰ τοῦ. Μικαίου φησὶν ὁ Θεός" ε Καὶ σὺ, Βηθλεὲμ, γῆ ἾἸού δα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα" ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. Καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῖις ἀφ᾽ ἡμερῶν αἰῶνος. » Καὶ τῷ μὲν εἰπεῖν, ε« Ἔχ σοῦ γὰρ ἐξελεύσεταί μοι ἡγούμενος, ν τὴν τῆς ἐνανθρωπήσεως οἰκονομίαν ὑπέδειξε "τῷ δὲ προσθΞῖναι, ε Αἱ ἔξοδοι αὑτοῦ ἀπ’ ἀρχῆς ἀφ᾽ ἡμερῶν αἰῶνος, » παρ- Ὁ ἐδήλωσε πρὸ τῶν αἰώνων τὴν ἐκ τοῦ Πατρὸς γεν η- Ταῦτα παρὰ τῆς θείας διθαχθέντες Γραφῆς, καὶ τοὺς ἐν διαφόροις διαλάμψαντας τῆς Ἐκκλησίας διδασκάλους ταῦτα φρονοῦντας εὑρόντες, ἄσυλον φυκαὶ ἕνα μὲν προσκυνοῦμεν Υἱὸν τοῦ Θεοῦ, ὡς ἕνα Θεὸν Πατέρα, καὶ ἕν ἅγιον Πνεῦμα " σαρκὸς μέντοι καὶ θεότητος τὸ διάφορον ἐπιστάμεθα. Καὶ ὥσπερ τοὺς εἰς δύο υἱοὺς μερίζοντας τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἔξω βαίνειν φαμὲν τῆς ὑπὸ τῶν ἁγίων ἀποστόλων τετριμμένης οὕτω καὶ τοὺς μίαν λέγοντας γεγενῆσθαι φύσιν τὴν θεότητα τοῦ Μονογενοῦς καὶ τὴν ἀνθρωπότητα, εἰς τὸν ἕτερον κρημνὸν ἀποχλίνειν φαμέν. Ταῦτα φρονοῦμεν, ταυτα κηρύττομεν ὑπὲρ τούτων ἀγωνιζόμεθα τῶν ᾿ δογμάτων. Ὅτι δὲ συχοφαντοῦσιν οἱ δύο λέγοντες πρεσδεύειν ἡμᾶς υἱοὺς, βοᾷ τῶν πραγμάτων ἡ μαρτυρία " τοὺς γὰρ τῷ παναγίῳ προσιόντας βαπτίσματι τὴν ἐχτεθεῖ.-. σαν ἐν Νικαίᾳ πίστιν διδάσκομεν " καὶ τὸ τῆς παλιγπιστεύοντας εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ἑνικῶς ἑἐχάστην προσηγο- Ρίαν προσφέροντες, καὶ μέντοι καὶ ταῖς ἐκκλησίαις διηνεκῶς λειτουργοῦντες, δοξάζειν εἰώθαμεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα " οὐκ υἱοὺς, ἀλλ᾽ Υἱόν. Εϊ τοίνυν δύο φαμὲν υἱοὺς, τίς ὁ παρ" ἡμῶν δοξαζόμενος, καὶ τίς ὁ μένων ἀγέραστος : Οὐ γὰρ εἰς τοσοῦτον μανίας ἐληλάκαμεν, ὥστε δύο μὲν λέγειν υἱοὺς, μηδεμιᾶς δὲ τιμῆς τὸν ἕτερον ἀξιοῦν. Δήλη τοιγαροῦν κἀντεῦθεν ἡ συκοφαντία γεγένηται" ἡμεῖς γὰρ ἕνα προσκυνοῦμεν Υἱὸν μονογενῇ τὸν ἐνανθρωπήσαντα Θεὸν Λύγον - τὴν ἁγίαν δὲ Παρθένον Θεοτόκον ἀποκαλοῦμεν, ἐπειδὴ τὸν Ἐμμανουὴλ γεγέννηκεν, ὃς ἑρμηνεύεται, Μεθ' ἡμῶν ὁ Θεός. Ὁ δὲ περὶ τοῦ Ἐμμανουὴλ προαγορεύσας προφήτης μετ᾽ ὀλίγα πάλιν τοιαῦτα περὶ αὐτοῦ γέγραφεν, ὅτι « Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὥμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ, μεγάλης βουλῇς ΓΑγγελος, θαυμαστὸς, θουλος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, Πατὴρ τοῦ μέλλοντος αἰῶνος, ν» Εἰ δὲ Θεὸς ἰσχυρὸς «ὸ τεχθὲν ὑπὸ τῆς Παρθένου προσηγόρευται βρέφος, εἰκότως ἄρα ἡ τεκοῦσα Θεοτόχος ὠνόμασται" μετέλαχε γὰρ ἡ τεκοῦσα τῆς τοῦ τεχθέντος τιμῆς, καὶ ἔστιν ἡ Παρθένος καὶ μήτηρ, ὡς ἀνθρώπου, τοῦ Δεσπότου Χριστοῦ, καὶ δούλη πάλιν, ὡς Δεσπότου καὶ Ποιητοῦ καὶ Θεοῦ. Διὰ ταύτην τῶν φωνῶν τὴν διαφορὰν καὶ ἀπάτωρ ὑπὸ τοῦ θεσπεσίου Παύλου καὶ ἀμήτωρ καλεῖται καὶ ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μῆτε ζωῆς τέλος ἔχων. ᾿Απάτωρ μέν γάρ ἐστι κατὰ τὸ ἀνθρώπινον " ἐκ μόνης γὰρ, ὡς ἄνθρωπος, ἐτέχθη μητρός" ἀμήτωρ δέ ἐστιν, ὡς Θεός" ἐκ μόνου γὰρ ἐκ τῶν αἰώνων ἐγεννήθη Πατρός - καὶ ἀγενεαλόγητος πάλιν ὡς Θεὸς, ἀλλὰ καὶ γενεαλογεῖται ὡς ἄνθρωπος. ε Βίδλος γὰρ, φησὶ, γενέδξεως Ἰησοῦ Χρισταῦ, υἱοῦ Δαβὶδ, υἱοῦ ᾿Αδραάμ. ν Γενεαλογεῖ δὲ αὐτὸν καὶ Δουχᾶς ὁ θεσπέσιος. Οὕτω πάλιν, ὡς Θεὸς, ἀρχὴν ἡμερῶν οὐκ ἔσχε, πρὸ γὰρ τῶν αἰώνων γεγέννηται" οὔτε μὴν ζωῆς τέλος ἔχει, ἀθάνατον γὰρ ἔχει καὶ ἀπαθῇ τὴν φύσιν, Ὡς δὲ ἄνθρωπος καὶ ἀρχὴν ἔσχεν ἡ μερῶν" ἐπὶ γὰρ Αὐγούστου Καίσαρος ἐγεννήθη " καὶ ζωῆς τέλος ἔσχεν " ἐπὶ γὰρ Τιδερίου Καίσαρος ἐσταυρώθη. ᾿Αλλὰ νῦν, ὡς ἔφην, καὶ τὴν ἀνθρωπείαν φύσιν ἀθάνατον ἔχει, καὶ ὡς ἀνελήφθη πάλιν ἥξει κατὰ τὴν τῶν ἀγγέλων φωνήν. « Οὗτος γὰρ, ἔφησσν, ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὑτὸν πορευόμενον εἰς τὸν οὐρανόν. » - Ἰαύτην ἡμῖν τὴν διδασκαλίαν οἱ θεῖοι προφῆται προσήνεγκαν, ταύτην ὁ τῶν ἁγίων ἀποστόλων χορός " ταύτην οἱ κατὰ τὴν ἑῴαν καὶ τὴν Ἑσπέραν διαπρέψαντες ἅγιοι: Ἰγνάτιος ἐκεῖνος ὁ πολυθρύλλητος, ὁ διὰ τῆς τοῦ μεγάλου Πέτρου δεξιᾶς τὴν ἀρχιερωσύνην δεξάμενος, καὶ ὑπὲρ τῆς εἰς Χριστὸν ὁμολο- Υἱας θηρῶν γενόμενος ἀγρίων βορά Εὐστάθιος ὁ μέγας, ὁ τῆς συναθροισθείσης συνόδου. πρωτεύσας καὶ διὰ τὸν θερμὸν ὑπὲρ τῆς εὑσεδείας ζῆλον τὴν ὕπερορίαν οἰκήσας. Ταύτην Μελέτιος ὁ πάνυ μετὰ τῶν ἴσων παθημάτων ἐχήρυξς " τρὶς γὰρ καὶ αὐτὸς ὑπὲρ τῶν ἀποστολικῶν δογμάτων ἐξηλάθη τῆς ποίμνης " ταύτην Φλαδιανὸς ὁ τὸν ἐκεῖ θρόνον διακοσμήσας " ταύτην Ἐφραῖμ ὁ θαυμάσιος τὸ τῆς θείας χάριτος ὄργανον, τῇ Σύρων γλώττῃ χρησάμενος, ἀνάγραπτον ἡμῖν τὴν ὠφέλειαν κατέλιπε. Ταῦτα Κυπριανὸς ὁ πανεύφημος ὁ τὴν Καρχηδόνα καὶ τὴν Λιδύην ἅπασαν χυδερνήσας, καὶ τὸν διὰ πυρὸς ὑπὲρ Χριστοῦ καταδεξάμενος θάνατον " καὶ Δάμασος ὁ τὴν μεγάλην θρόνον κοσμήσας, τῇ Ῥωμαίων γλώττῃ καὶ κηρύττοντες καὶ συγγράφοντες διετέλεσαν. Ταῦτα τῆς ᾿Αλεξανδρέων οἱ μεγάλοι φωστῆρες, ᾿Αλέξανδρος καὶ ᾿Αθανάσιος, καὶ ὁμοφρονοῦντες, τοὺς παρὰ πάντων ἀδομένους κινδύνους ὑπέμειναν. Ταύτην καὶ οἱ τῆς τοῖς ποιμνίοις προσήνεγκαν, Γρηγόριος ὁ λαμπρὸς τῆς εὐσεδείας συνήγορος, Ἰωάννης ὁ τῆς οἰκουμένης διδάσκαλος, ᾿Αττικὸς ὁ τὴν ἐχείνων προεδρίαν καὶ διδασκαλίαν δεξάμενος. Τούτοις Βασίλειος ὁ φανότοὺς αὐτοὺς ἐκείνω γεννήτορας αὐχήσας, καὶ ᾿Αμφιλόχιος ὁ δι᾽ ἐκείνον τῆς ἀρχιερωσύνης τὸ δῶρον. λαδὼν, οὐ μόνον τοῖς ἐπ᾽ αὐτῶν ἀνθρώποις τὴν διδαακαλίαν προφήνεγχαν, ἀλλὰ καὶ ἡμῖν διὰ τῶν συγγραμμάτων τὴν ὠφέλειαν κατέλεπον. ᾿Αλλὰ γὰρ ἕπιλείψει με ἡ ἡμέρα Πολύκαρπον καὶ Εἰρηναῖον, καὶ Μεθόδιον, καὶ Ἱππόλυτον, καὶ τοὺς ἄλλους τῆς Ἐκκλησίας διδασκάλους ἀπαριθμούμενον. Συντόμως τοίνυν φαμὲν, ὡς ἡμεῖς τοῖς θείοις λογίοις ἀχολουθοῦμεν καὶ τούτοις ἅπασι τοῖς ἁγίοις. Διὰ γὰρ τῆς τοῦ Πνεύματος χάριτος εἰς τὸ τῆς θεοπνεύστου Γραφῇς καταδύντες βάθος, αὐτοὶ δὲ τὴν αὐτῆς διάνοιαν ἔγηωσαν, καὶ τοῖς μαθεῖν βουλομένοις δήλην ταύτην ἀπέφηναν. Οὐδὲ γὰρ ἡ διαφορὰ τῶν γλωττῶν διαφορὰν δογμάτων εἰργάσατο" χρουνοὶ γὰρ ἦσαν τῆς τοῦ θείου Πνεύματος χάριτος, ἐκ μιᾶς πηγῆς τὸ νᾶμα δεχόμενοι.
Lian ēlgēsa tois anathematismois entychōn, ous apesteilas anatrepsai toutous engraphōs hēmin 'keleusas, kai tēn hairetikēn autōn ennoian gymnēn hapasi katastēsai. Ēlgēsa de hoti anēr poimainein lachōn kai poimnēn tosautēn pepisteumenos, kai therapeuein ta asthenē tōn prodatōn gmenos, nosei men autos, kai lian sphodrōs, anapimpląn te peiratai tēs noson kai ta thremmata, kai «hōn agriōn thēriōn chalepōtera ta poimainomena kathistēsin. Hoi men gar ta diesparmena, kai tēs poimnēs kechōrismena diaspōsin harpazontes" ho de en mesǭ tautēs tynchanōn, kai sōtēr einai kai phylax nenomismenos, lathraian tēn planēn tois peithomenois eniēsi. To men gar prophanōs polemoun, dynaton kai phylaxasthai" to hoe en schēmati philias tēn epidoulēn prospheron, aphylakton heuriskei ton polemoumenon, kai rhądian autǭ tēn bladēn entithēsi" dio kai tōn exōthen polemountōn hoi endothen polemountes eisi ᾿ Touti me meizonōs hēniase, to en eusedeias onomati te kai schēmati, kai en poimenos axiōmati tynchanonta tas hairetichas kai blasphēmous rhēxai phōnas" kai tēn palai sdestheisan ᾿Apolinariou phlēnaphon homou kai dyssethę̄ didaskalian ananeōsasthai. Pros te toutois to mē monon tauta presdeusai, alla kai tous mē peithomenous autǭ symdlasphēmein matisai tolmēsai" eiper alēthōs autou tauta ta gennēmata, kai ou tōn echthrōn tis tēs alētheias, hōs ex ekeinou tauta syntetheichōs errhipsen en mesǭ, kata to mytheuomenon ekeino mēlon tēs eridos, eis hypsos egeirōn tēn phloga. Egō toinyn, eit᾽ ekeinos, eit᾽ allos tis, hōs ex echeinou tauta syntetheiche, tǭ phōti tou panagiou Pneumatos synergǭ pros tēn ereunan tēs hairetikēs Ō chkachodoxias chrēsamenos, kata to metron tēs dothei-sēs moi dynameōs diēlenxa tauta, hōs hoion te ēn" kai tas euangelikas kai apostolikas antethēcha didaskalias" kai to allokoton tou dogmatos edeixa" kai hosēn echei diaphōnian pros ta theia dogmata pepoiēka phaneron᾽ parexetasas auta tois tou theiou Pneumatos logois, kai didaxas hopōs asymphōna, kai tōn theiōn allotria. Pros de tēn tou anathematismou tolman tosouton erō, hoti Paulos, ho megalophōnotatos tēs alētheias chērnyx, tous paraphtheirantas ta euangelika kai apostolika didagmata anethematise, kai tōn angelōn thei. ou tous emmenontas tois dotheisin orois hypo tōn theologōn andrōn᾽ toutous gar kai eulogiais ōchyrōsen, eipōn e« Hosoi tǭ kanoni toutǭ stoichēsousin, eirēnē ep᾽ hautous, kai heleos, kai epi ton Israēl tou Theou. » Drepesthō toinyn ho tōn logōn toutōn patēr ek tēs apostolikę̄s aras tōn oikeiōn ponōn ta epicheira, kai tōn hairetichōn spermatōn ta dragmata" hēmeis de tę̄ tōn hagiōn Paterōn emmenoumen dida- Hypetaxa de kai tas gegenēmenas antirrhēseis tę̄de mou tę̄ epistolę̄, hina anagnous dochimasais, ei dynatōs tōn hairetichōn prodlēmatōn tēn lysin e poiēton tetheikōs, exēgagon tēn anterrhēsin, hopōs. an rhą- B diōs tois entynchanousin hē katanoēsis genētai, kai saphēs tōn dogmatōn ho elenchos. RhNA΄. --- Theodōrētou pros tous en tę̄ Euphratēsią,(. kai Osroēnę̄, kai Syrią, kai Phoi- Horōn tēn en tǭ paronti chairǭ tēs Ekklēsias katastasin kai tēn enanchos epanastasan tę̄ hierą nēi zalēn, kai tas sphodras kataigidas kai tōn chymas tōn tēn prosdolēn kai tēn batheian schotomēnēn, kai pros toutois tōn plōtēriyn tēn erin, kai tōn eretpein lachontōn tēn machēn, kai tēn tōn chydernētōn methēn, kai apaxaplōs tēn tōn kakōn aōrïan, tōn Hieremiou thrēnōn anamimnēschomai, kai met᾽ echeinou boō" » Tēn koilian mon, tēn koilian mou egō algō, kai ta aisthētēria tēs kardias mou maimassei hē Psychē mou, sparassetai kai ē kardia mon, » kai pēgas dakryōn epizētō, hina tais lidasi tōn ophthalmōn, to poly tēs athymias aposchenasōmai nephos. Deon gar en houtōs agriǭ cheimōni kai tous chydernētas egrēgorenai, kai tǭ klydōni machesthai, kai tēs tou skaphous sōtērias phrontizein kai tous nautas tēs kat᾽ allēlōn eridos apostantas euchę̄ kai technę̄ ta deina dialyein’ kai tous plōtę̄ras hēsychę̄ kathēsthai" kai mēte allēlois mēte tois chydernētais zygomachein" ton de tēs thalattēs hiketeuein Despotēn, hina neumati metathalę̄ ta skythrōpa. Toutōn men oudeis ouden ethelei poiein’ hōs en nyktomachią de allēlous agnoēsantes, kai tous enantious katalipontes, kath᾽ hēmōn autōn panta dapanōmen ta belē, kai tous homophylous hōs polemious titrōschomen, hoi de plēsion hestōtes gelōsin hēmōn tēn methēn, kai tois hēmeterois epentryphōsi kakois, kai chairousin, hyp᾽ allēlōn hēmas horōntes dapanōmenous" aitioi de toutōn hoi tēn apostolikēn diaphtheirai pistin philoneichēsantes kai tois euangelikois dogmasin allokoton didaskalian epitheinai tolmēsantes" kai ta dyssedę̄ kephalaia, ha meta anathematismōn eis tēn basilida polin exepempsan, dexamenoi, kai tais oikeiais hypographais, hōs phēēthēsan, bethdaiōsantes, ha saphōs ek tēs pikras ᾿Apolinariou bedlastēche rhizēs. Metechei de kai tēs ᾿Areiou kai Eunomiou ᾿ ei de tis achrithōs katidein ethelēseien, oude tēs Oualentinou kai Markiōnos amoira dyssedeias tynchanei. En men gar tǭ prōtǭ kephalaiǭ tēn hyper hēmōn gegenēmenēn oikonomian echoallei" ouk aneilēphenai ton Theon Logon physin anthrōpeian, all᾽ auton eis sarka metadlēthēnai didaskōn" kai dokēsei kai phantasią tēn tou Sōtēros hēmōn enanthrōpēsin, all᾽ ouk alētheią gegenēsthai dogmatizōn. Tauta de tēs Maryparchei gennēmata. En de tǭ deuterǭ kai tritǭ kephalaiǭ, hōsper epilathomenos hōn en prooimiois exetheto, tēn kath᾽ hypostasin henōsin eisagei, kai synodon kath᾽ henōsin physikēn, chratin tina kai synchysin dia toutōn tōn onomatōn gegenēsthai didaskōn tēs te theias physeōs kai tēs tou doulou morphēs. Touto tēs hairetichę̄ēs ᾿Apolinariou kainotomias esti kyēma. En de tǭ tetartǭ kephalaiǭ apagoreuei tōn euangelikōn kai apostolikōn phōnōn tēn diairesin, kai ouk eą kata tas tōn orthodoxōn Paterōn didaskalias tas men theoprepeis phōnas peri tēs theias eklamdanesthai physeōs tas de tapeinas kai anthrōpinōs eirēmenas tę̄ analēphtheisę̄ prosaptein anthrōpotēti' kai enteuthen toinyn estin heurein tous euphrogountas tēn tēs asetheias syngeneian. Areios gar kai Eunomios, ktisma kai ex ouk ontōn, kai doulon ton monogenē Huion tou Theou einai phaskontes, ta tapeinōs hypo tou Despotou Christou kai anthrōpinōs eirēmena tę̄ theotēti autou prosapsa! tetolmēkasi" to heteroousion enteuthen kai to anomoion kataskeuazontes. Pros toutois, hina synelōn eipō, autēn tēn apathē kai atrepton tou Christou theotēta kai pathein, kai staurōthēnai kai apothanein kai taphēnai: diagoreuei. Touto de kai tēs ᾿Areiou kai Eunomiou manias epekeina" oude gar hoi ktisma tolmōntes apokalein ton Poiētēn tōn holōn kai Dēmiourgon, eis ē tautēn exōkeilan tēn asedeian. Blasphēmei de kai eis to hagion Pneuma" ouk ek tou Patros auto legōn ekporeuesthai, kata tēn tou Kyriou phōnēn, all᾽ ex Huiou tēn hyparxin echein. Kai houtos de tōn ᾿Apolinaoiou spermapkōn ho karpos" geitniazei de kai tę̄ Machedoniou ponērą geōrtią. Toiauta tou Aigyptiou ta kyēmata, ponērou patros alēthōs engona ponērotera. Tauta de deon hē amdlōthridia poiēsai chyophoroumena, hē euthys techthenta diaphtheirai tous tōn psychōn tēn iatreian enchecheirismenous, hōs olethria kai tēs hēmeteras physeōs dēlētēria, echtrephousin hou gen nadai, kai pollēs axiousi spoudēs ep᾽ olethrǭ sphōn autōn kai tōn tas akoas autois hypechein anechomenōn. Hēmeis de ton patrǭon chlēę̄ron asylon phnlattein spoudazomen, kai hēn parelathomen pistin meth᾽ hēs akēraton diatēroumen " kai homologoumen ton Kyrion. hēmōn Iēsoun Christon, Theon teleion kai anthrōpon. teleion, ek psychēs logikēs kai sōmatos pro aiōnōn men ek tou Patros gennēthenta kata tēn theotēta". ep᾽ eschatōn hoe tōn hēmerōn di᾽ hēmas kai dia tēn. hēmeteran sōtērian ek Marias tēs Parthenou" ton auton homoousion tǭ Patri kata tēn theotēta, kai. homoousion. hēmin kata tēn anthrōpotēta Dys. gar physeōn henōsis gegone. Dio hena Christon, hena Huion, hena Kyrion homologoumen" oute gar tēn henōsin. chyomen, kai asynchyton autēn gegenēsthai pisteuomen, tǭ Kyriǭ. peithomenoi legonti tois Ioudaiois" « Lysate ton naon touton, kai en trisin hēmerais he serō hauton. » Ei de krasis egegonei kai synchysis, kai mia physis ex amphoin apetelesthē, echrēn eipein" Lysate me, kai en trisin hēmerais egerthēsomai. Nyn de deiknys hōs allo men ho Theos kata tēn physin. allo de ho naos, heis de Christos amphotera, e Dysate, phēsi, ton naon touton, kai en trisin hē merais. egery auton, n saphōs didaskōn, hōs hoti ouk ho Theos hēn e lyomenos, all᾽ ho naos. Kai tou men hē physis tēn lysin hypedecheto, tou de hē dynamis ēgeire to lnomenon. Theon de kai anthrōpon ton Christon homologoumen tais theiais akolouthountes Graphais. Hoti men gar Theos Kyrios hēmōn Iēsous Christos, ho makarios Iōannēs ho euangelistēs boą" e En archę̄ ēn ho Logos, kai ho Logos hēn pros ton Theon, kai Theos ēn ho Logos houtos ēn en archę̄ pros ton Theon’ panta di᾽ autou egeneto, kai chōris autou egeneto oude hen ho gegone.» Kai palin" «Ēn to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon. » Kai autos de ho Kyrios diarrhēdēn didaskei legōn e« Ho heōrakōs eme, heōrake ton Patera mon. » Kai' « Egō kai ho Patēr hen esmen" chagō en tǭ Patri, kai ho Patēr en emoi, » Kai ho makarios Paulos en men tę̄ pros He oraious phēsin" e« Hos hōn apaugasma tēs doxēs kai charaktēr tēs hypostaseōs autou, pherōn te ta panta tǭ rhēmati tēs dynameōs hautou. n En de tę̄ pros Philippēsious " « Touto phroneisthō en hymin, phēsin, ho kai en Christǭ Iēsou, hos en morphę̄ Theou hyparchōn, ouk harpagēn Ho hēgēsato to einai isa Theǭ" all᾽ heauton ekenōse morphēn doulou lathōn. n En de tę̄ pros Rhōmaious- « Hōn hoi pateres kai ex hōn ho Christos to kata sarka, ho hōn epi pantōn Theos eulogētos heis tous aiōnas. ᾿Amēn. » En de tę̄ pros Titon" « Prosdechomenoi tēn makarian elpida kai epiphaneian tēs doxēs tou megalou theou kai Sōtēros hēmōn Iēsou Christou.» Kai Hēsaias de boą, hoti e Paidion egennēthē hēmin, huios kai edothn, hēmin, hou hē archē epi tou hōmou hautou, kai Chaleixai to onoma autou megalēs boulēs GAngelos, thaumastos, symdoulos,: Theos ischy-᾿ rys, exousiastēs, archōn eirēnēs, Patēr tou mellontos aiōnos. » Kai palin" « Hopisō sou, phēsin, ako-. louthēsousi. dedemenoi cheiropedais, kai en hodoi proseuxontai, hoti en soi Theos esti, kai ouk esti Theos plēn sou. Sy gar hei Theos, kai ouk ēdeisan, Theos tou Israēl Sōtēr. » Kai to Emmanonēl de onoma, Theou kai anthrōpou tynchanei sēmantikon, ermēneuetai gar, kata tēn tou Euangeliou didaskalian, Meth" hēmōn ho Theos, toutestin, en anthrōpǭ Theos, en tę̄ hēmeterą physei Theos. Kai ho theios de Hieremias prothespizei legōn" « Houtos ho Theos hēmōn, ou logisthēsetai heteros pros auton" exeure pasan hodon epistē-" mēs, kai edōken autēn Iachōd tǭ paidi hautou, kai Israēl tǭ ēgapēmenǭ hyp᾽ autou. Meta tauta epi tēs gēs hōphthē, kai tois anthrōpois synanestraphē.» Kai allas d᾽ an tis myrias heuroi phōnas ech te tōn theiōn Euangeliōn kai tōn apostolikōn syngrammatōn, kai ek tōn prophētikōn thespismatōn, deichknyousas, hoti ϑeos apēn don ho Kyrios hēmōn Iēsous Christos. Hoti de kai andrōkoi meta tēn enanthrōpēsin prosagoreuetai, didaskei men autos ho Kyrios, Ioudaiois dialegomenos kai boōn’ e Ti me zēteite apokteinai, anthrōpon, hostis tēn alētheian hymin lelalēka? » kai ho makarios Paulos en tę̄ pros Korinthious proterą legōn’ e Epeidē gar di᾽ anthrōpou ho ϑanatos, kai di᾽ anthrōpon anastasis nekrōn. » Kai deiknys peri tinos legei, hermēneuei to eirēmenon, houtōsi legōn e« “Hōsper gar. en tǭ ᾿Adam apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthēsontai. » Kai Timotheǭ de graphōn homoiōs phēsin" e Heis Theos, heis kai mesitēs Theou kai anthrōpōn, anthrōpos Christos Iēsyys. » Kai en tais Praxesin, en ᾿Athēnais dēmēgorōn᾽.« Tous men oun chronous tēs agnoias hyperidōn ho Theos, phēsi, ta nyn parangellei pasi pantachou metanoein" kathoti estēsen hēmeran, en ē mellei krinein tēn oikoumenēn en dikaiosynę̄, an andri hǭ hōrise, pistin paraschōn pasin, anastēsas auton ek nekrōn. » Kai. ho makarios Petros Ioudaiois dialegomenos, e« GAndres, phēsin, Israēlitai, akousate tous logous toutous Iēsoun ton Nazōraion, andra apo tou Theou apodedeigmenon eis hymas sēmeiois kai terasi, kai dynamesin hois, epoiē- r sen ho Theos di" autou. » Kai ho prophētēs de Hēsaïas pou Despotou Christou ta pathē proagoreuōn, hon pro bracheōn ōnomase theon, touton anthrōpon apokalei legōn’ « Anthrōpos en plēgę̄ hōn, kai eidōs pherein malakian. houtos tas anomias hēmōn pherei, kai hyper hēmōn odynatai, » Kai allas d᾽ an homophōnous martyrrhias syllexas ek tēs hagias Graphēs, enethēcha an tę̄ epistolę̄, ei mē tēn hymeteran theosedeian ēpistamēn bion echein tēn tōn theïōn lo- kata ton en Psalmois makarizomenon Tę̄ hymeterą toinyn philoponeą katalipōn tēn tōn martyriōn syllogēn, epi ta prokeimena badioumai. Theon toinyn alēthinon kai anthrōpon alēthinon ton Kyrion hēmōn Iēsoun Christon homologoumen, ouk eis dyo prosōpa diairountes ton hena, alla dyo physeis asynchytōs hēnōsthai pisteuomen. Houtō gar kai tēn polyschedę̄ tōn hairetichōn blatphēmian rhądiōs dielenxai dynēsometha" pollē kai poikilē tōn epanastantōn tę̄ alētheią hē planē, hōs autika dēlōsomen. Markiōn men gar kai Manēs oute aneilēphenai anthrōpeian physin ton Theon Logon phasin, oute ek Parthenou ton Kyrion hēmōn Iēsoun Christon gegennēsthai pepisteukasin ᾿ all᾽ auton ton Theon Logon schēmatisthēnai eis eidos anthrōpeion kai phanēnai hōs anthrōpon, phantasią mallon hē alētheią chrēsamenon. Balentinos de kai Bardisanēs tēn men ennēsin dechontai" tēn hoe analēpsin arnounnai tēs hēmeteras physeōs, hoion tini sōlēni chrēsasthai tę̄ Ēarthenǭ legontes ton Huion tou Theou. Sadellios de ho Lidys, kai Phōteinos, kai Markellos ho Galatēs, kai Paulos ho Samosateus, anthrōspon psilon ek tēs Parthenou gennēthēnai legousi" to de kai Theon einai ton proaiōnion Christon, diarrhēdēn arnountai “Areios hoe kai Eunomios sōma monon aneilēphenai ek tēs Parthenou ton Theon Logon phasin ᾿Apolinarios hoe tǭ sōmati prostithēsi kai psychēn alogon, hōs tēs enanthrōpēseōs tou Theou Logou hyper alogōn, ouk hyper logikōn gegenēmenēs" hē de tōn apostolōn didaskalia teleion anthrōpon hypo teleiou Theou aneilēphthai didaskei" to gar, e Hos en morphę̄ Theou hyparchōn morphēn doulou elathe, » touto dēloi anti physeōs gar kai ousias hē morphē prokeitai " dēloi gar hoti physin echōn Theou, physin elade doulou. Dio tois men prōtois tēs asetheias heuretais Marchiōni kai ga: spoudazomen ek tōn theiōn Graphōn, hoti ou monon Theos, alla kai anthrōpos ho Despotēs Christos. ᾿Areiou de kai Eunomiou kai ᾿Apolinariou to peri tēn oikonomian ateles dēlon poiountes tois agnoousi, teleian einai tēn lēphtheisan apophainometha physin ek tōn theiōn logiōn tou Pneumatos" Sadellion de kai Phōteinou kai Markellou kai Paulon tēn asedeian Ho elenchomen, martyri tę̄ theią Graphę̄ kechrēmenoi kai deiknyntes, hōs ouk anthrōpos monon, alla kai theos proaiōnios kai tǭ Patri homoousios ho Despotēs Christos. Hoti gar psychēn anelade logikēn, autos ho Kyrios didaskei legōn" e Nyn hē Psychē mou tetaraktai, kai ti eipō? Pater, sōson me ek tēs hōras tautēs" alla dia touto ēlthon eis tēn hōran tautēn. » Kai palin" « Perilypos estin hē psychē mon heōs thanaton. »n Kai heterōthi « Exousian echō theinai tēn psychēn mou, kai exousian echō palin lathein autēn’ oudeis airei autēn ap᾽ emou. » Kai ho angelos pros ton Iōsēph' e« Paralade to paidion kai tēn mētera hautou, kai poreuou eis gēn Idraēl᾽ tethnēkasi gar pantes hoi zētountes tēn Psychēn tou paidiou. » Kai ho euangdlistēs ᾿ e Iēsous de proekopten hēlikią, kai syphią, kai chariti para theǭ kai anthrōpois. » Prokoptei de hēlikią kai sophią ou theotēs hē aei teleia, all᾽ hē anthrōpeia physis, hē chronǭ chai ginomenē, kai Hou charin ta men anthrōpina panta tou Despotou Christou, peinan phēmi kai dipsan kai kopon, kai hysnon, kai deilian, kai hidrōtas, kai proseuchēn, kai agnoian, kai hosa toiauta tēs hēmeteras aparchēs einai phamen, hēn analadōn ho Theos Logos ēnōsen heautǭ, tēn hēmeteran pragmateuomenos sōtērian. Ton de tōn chōlōn dromon, kai tōn nekrōn tēn anastasin, kai tas tōn artōn pēgas, kai tēn tou hydatos eis oinan lēn, kai pasas tas allas thaumatourgias tēs theias einai dynameōs erga pisteuomen. Hōs ton auton phēmi dē ton Despotēn Christon, kai paschein, kai pathę̄ lyein paschein men kata to horōmenon, lyein de ta pathē kata tēn arrhētōs oichousan theotēta. Dēloi de touto saphōs kai tōn hierōn Euangeliōn hē manthanomen ekeithen, hōs en phatnę̄ keimenos kai spargana perithedlēmenos, hypo asteros ekērytteto, kai hypo magōn prosekyneito, kai hypo angelōn hymneito, kai diakrinomen eusethōs, hoti ta rhachē, kai spargana, kai tēs klinēs hē aporią, kai hē pollē euteleia, tēs. anthrōpotētos idia. Ho de tōn Magōn dromos kai tou. asteros hē podēgia kai hē tōn angelōn choreia kēryttei. tēn tou kryptomenou theotēta. Houtōs apodidraskei men eis Aigypton, kai tę̄ phygę̄ tēs Hērōdou manias apallatteta:" kai gar anthrōpos ēn. Sysseiei de, kata ton Prophētēn, ta cheiropoiēta Aigyptou" Theos gar hypērche. Peritemnetai. kai phylattei ton nomon kai chatharsious prospherei thysias" ek gar tēs Iessai bedlastēche rhizēs. Kai hypo nomon hōs anthrōpos hēn᾽ kai elyse ton nomon meta tauta, kai dedōke tēn kainēn diathēkēn᾽ nomothetēs gar ēn, kai tautēn autos dōsein dia tōn prophētōn epēngeilato. ᾿Edaptiathē hypo Iōannou" touto deiknysi to hēmeteron. Martyreitai anōthen hypo tou Patros, kai hypo tou Pneumatos deiknytai" touto kēryttei ton proaiōnon. Epeinēsen, alla kai pollas chiliadas ek pente artōn echorese" touto theion, ekeino anthrōpinon. Edipsēse kai ētēsen hydōr, alla pēgē hēn zōēs" kai to men hēn tēs anthrōpinēs astheneias, to de tēs theias dynameōs. ᾿Eichatheudēsen en tǭ ploiǭ, alla kai tēs thalattēs tan zalēn echoimēss " touto tēs pathētēs physeōs, ekeino tēs poiētikēs kai dēmiourgikę̄s kai tēs tois pasi to einai dōrēsamenēs. Ekopiase badisas, alla kai chōlous artepodas eirgasato, kai nekrous en tōn taphōn anestēse" kai to men hēn tēs hyperchosmiou dynameōs, to de tēs hēmeteras astheneias. Edeiliase thanaton, kai helyse thanaton -: kai to men tou thnētou dēlōtikon, to de tou athanaton, mallon de zōopoiou tynchanei sēmantikon. Hestaurōthē, kata ton makarion Paulon, ex astheneias " alla zę̄ ek dynameōs Theou, kata ton auton. ᾿To tēs astheneias onoma didasketō ouk hōs ho pantoloiōtos prosēlōthē, all᾽ hē ek dynameōs Theou zōopoiētheisa physis, kata tēn tou ᾿Apostolou didaskalian, apethane kai etaphē " amphotera tēs tou doulou ᾿myrphēs. Pylas chalkas synetripse kai mochlous sidērous synethlaae, kai katelyse tou thanatou to kratos, kai en trisin hēmerais anestēse ton oikeion naon" tauta tēs tou Theou morphēs ta gnōrismata, kata tēn tou Kyriou phōnēn ᾿"᾿ e« Lysate ton naon touton, kai en trisin hēmerais egerō auton. e Houtōs en tǭ heni Christǭ dia men tōn pathōn theōroumen tēn anthrōpotēta, dia de tōn thaumatōn nooumen autou tēn theotēta. Ou gar eis dyo Christous tas dyo physeis merizomen. Kai ismen, hoti men ek tou Patros ho Theos Logos egennēthē, kai ek spermatos ᾿Audraam. kai Dadid hē hēmetera aparchē proselēphthē. Dio kai ho makarios Paulos phēsi, peri tou ᾿Auraam gomenos" eOukch eipe, Kai tois spermasi sou, hōs epi pollōn, all᾽ hōs eph᾽ henos, Kai tǭ spermati sou, hos esti Christos. » Kai Timotheǭ de graphōn, e Mnēmoneue, phēsin, Iēsoun Christon egēgermenon ek nekrōn ek spermatos Dadid, kata to Euangelion mou. “Kai Rhōmaiois epistollōn " «e Peri tou HuIou autou, phēsi, tou genomenou ek spermatos Dadid ᾿chata ( sarka. » Kai palin" « Hōn hoi pateres kai ex hōn ho Christos to kata sarka. n» Kai ho euangelistēs “ « Bidlos geneseōs Iēsou Christou, huiou Dadid, huiou. ᾿Adraam. n Kai ho makarios Petros en tais Praxesi, « Prophētēs, phēsin, hyparchōn ho Dadid, kai eidōs hoti orkǭ hōmosen autǭ ho Theos ek karpou tēs osphyos autou anastēsein ton Christon kai kathisai epi tou thronou autou " proeidōs elalēse peri tēs anastaseōs autou. » Kai ho Theos tǭ ᾿Adraam phēsi" e« En tǭ spermati sou eneulogēthēsontai panta ta ethnē tēs gēs. n Kai ho Hēsaias de " e« Exeleusetai rhaodos ek tēs rhixēs Iessai, kai anthos ek tēs rhizēs anadēsetai, kai epanapausetai ep᾽ auton pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusetheias, pneuma phodou Theou Ho emplēsei auton. n» Kai met᾽ oliga, e Kai estai, phēsin, hē rhiza tou Iessai kai ho anistamenos archein ethnōn " ep᾽ autǭ ethnē elpiousi " kai estai hē ana- Dēlon toinyn ek tōn eirēmenōn, hōs to men kata sarka ho Christos tou. ᾿Adraam kai Dathid hypērchen apogonos, kai tēn autēn autois periekeito physin, kata de tēn theotēta tou Theou proaiōnios estin Huios kai Logos, aphrastōs te kai hyper anthrōpon ek tou Patros gennētheis, kai synaidios hyparchōn hōs apaugasma kai charaktēr kai Logos. Hō? gar logos pros noun kai apaugasma pros to phōs achōristōs echei, houtōs ho monogenēs Huios pros ton heautou Patera. Phamen toinyn ton Kyrion hēmōn Iēsoun Christon Huion einai monogenē tou Theou kai prōtotokon " monogenē͵ men kai pro tēs enanthrōpēseōs, kai meta tēn enanthrōpēsin " prōtotokon de meta tēn ek Parthenou gennēsin " tǭ gar Monogeneïx to Prōtotokos onoma enantion men einai pōs dokei, dioti monogenēs men ho monos ech tinos gennētheis prosagoreuetai, prōtotokos de ho pollōn adelphōn prōtos. Tonde Theon Logon monon ek tou Patros hai theiai Graphai gennēthēnai legousin " ginetai de kai prōtotokos ho Monogenēs, tēn hēmeteran physin eilēphōs ek tēs Parthenou, kai adelphous tous eis auton pepisteukotas prosagoreusai kataxiōsas " hōs einai ton auton monogenę̄ę̄ men katho Theos, prōtotokon de katho anthrōpos. Houtōs hēmeis tas dyo physeis homologountes ton hena Christon proskynoumen, kai mian hautǭ prospheromen tēn proskynēsin. Tēn gar henōsin ex autēs tēs syllēpseōs en tę̄ hagią tēs Parthenou nēdyï gegenēsthai pisteuomen. Dio kai Theotokon kai anthrōpotochon tēn agian Parthenon prosagoreuomen. Epeidē kai autos ho Despotēs Christos, Theos kai anthrōpos hypo tēs theias kaleitai Graphēs. Kai ho, Emmanouēl de, tōn dyo physeōn kēryttei tēn henōsin. Ei de ton Christon Theon kai anthrōpon homologoumen kai legomen, tis houtōs euēthēs, hōs phygein tēn anthrōpotokos phōnēn, meta tēs Theotokou tithemenēn? En gar tǭ Despotę̄ Christǭ tas dyo tithe men prosēgorias dio hē Parthenos tetimētai kai checharitōmenē prosēgorenthē " tis oun eu phronōn paraitēsaito, apo tōn tou Sōtēro: onomatōn apochalesai tēn Parthenon, ē di᾽ ekeinon para tōn ᾿pistōn gerairetai? Ou gar ho ex autēs di᾽ autēn sedasmios, all᾽ autē dia ton ex autēs tais megistais Ei men oun Theos monon ho Christos, kai ek tēs Parthenou tou einai tēn archēn eilēphen, enteuthen monon hē Parthenos onomazesthō kai chaleesthō hōs Theon physei gennēsasa. Ei de Theos kai anthrōpos ho Christos, kai to men hēn aei (oute gar ērxato tou einai" synaïdios gar tǭ gennēsanti), to de ep᾿ eschatōn tōn chairōn ek tēs anthrōpeias edlastēse physeōs, hekaterōthen ho dogmatizein ethelōn, plechetō tę̄ Parthenǭ tas prosēgorias, dēlōn poia men tę̄ physei, poia de tę̄ henōsei prosēkei. Ei de panēgy richōs tis legein etheloi, kai hymnous hyphainein, kai epainous diexienai, kai bouletai tois semnoterois onomasin anankaiōs kechrēsthai, hou dogmatixzōn hōs ᾿ephēn, alla panēgyrizōn kai thaumazōn hōs hoion. te tou mystēriou to megethos’ apolauetō tou pothou, kai tois megalois onomasi chechrēsthō, kai epaineitō kai thaumazetō. Polla gar toiauta para tois orthodoxois didaskalois heuriskomen" pantachou de to metrion timasthō. Epainō gar ton eirēkota, ariston heinai to metrion, ei kai tēs hēmeteras, agelēs ouk A estin. Hautē tēs echchlēsiastichę̄ēs pisteōs hē homologia " touto tēs euangelikēs kai apostolichēę̄s didaskalias to dogma. 'Hyper toutou tris kai pollakis apothanein tēs tou Theou dēlonoti charitos dynergousēs ou paraitēsometha, Tauta kai tous nyn planōymenous didaxai proethymēthēmen " kai pollakis autous eis dialexin prouchalesametha, hypodeixai autois spoudazontes tēn alētheian, kai ou pepeichamen. Hyphorōmenoi gar tōn elenchōn to prophanes ephygon tous agōnas " sathron gar hōs alēthōs to pseudos, kai tǭ skotei synezeugmenon. e Pas gar, phēsin, ho phaula prassōn, ouk erchetai pros to phōs, hina mē phanerōthę̄ hypo tou phōtos ta erga hautou. » Epeidē toinyn polla peponēchotes, ou pepeichamen autous epignōnai tēn alētheian, eis tas oikeias epmen, dia to hēmeteron aplanes, to de, dia tēn tōn melōn hēmōn sēpedona. Dio tēn hymeteran hagiōsynēn parakalō, ekthymōs ton philanthrōpon hēmōn echeteusai Despotēn, kai pros hauton boēsai " Pheisai, Kyrid, tou.iaou sou, kai mē dǭs tēn chilēronomian sou eis oneidos. Poimanon hēmas, Kyrie, hina mē gegōmetha hōs to akarchēs hote ouk ērches hēmōn, oude epekchechilēto to ogoma son eph' hēmas. Kyrie, hote egegēthēmen oneidos tois geitosin» hēmōn " hoti eisēlthe dogmata ponēra eis tēn kiïērynomian. Emianan ton naon ton hagion son, hoti heurranthēsan thygateres allophylōn epi tois hēmeterois kakois. Hoti emeristhēmen eis glōssas psgountes. Kyrie ho Theos hēmōn, eirēnēn dos hēmin hēn apōlesamen, tōn sōn egtolōn amelēsantes. Kyrie, echeos sou allon ouk hoidamdn " to onoma sou onomazomen " poiēson ta amphotera hen, kai to mesotoichon tou phragmou lyson. tēn anaphyeisan asedeian. Synagage hēmas hena kath᾽ ena ton geou sou Israēl, oikodomōn ᾿Ierousalēm kai tas diasporas metha pazlin mia poimnē, kai pantes hypo sou poimantheiēmen " sy gar ei ho poimēn ho chazos, ho tēn psychēn hautou tetheikōs hyper tōn prodatōn. ᾿Ex- Ho egerthēti, hinati hypnois, Kyrid? anastēthi kai mē apōsę̄ eis telos - epitimēson tois agemois kai tę̄ thalattę̄ " kai dos galēnēn tē Ekchchilēsią sou kai kymatōn apallagēn. Tauta kai hosa toiauta parakalō tēn hymeteran theosedeian boąn pros to» tōn holōn Theon - agathos gar hōn kai philanthrōpos, kai to thelēma tōn phodoumenōn auton poiōn aei, tēs hymeteras deēseōs epakousetai, kai ton paronta «zophon aposchedasei ton tēs Aigyptiakēs plēēs zophōdesteron, kai tēn hautou philēn charieitai galēnēn, kai synaxei tous dieschorpismenous, kai tous apōsmenous eisdexetai. Kai akousthēsetai palin phōnē agalliaseōs kai sōtērias en skēnais di- kaiōn. Tote kai hēmeis boēsomen pros auton" e Euphranthēmen anth᾽ hōn hēmerōn etapeinōsas hēmas, hetōn hōn eidomen kaka. » Kai hymeis de tēs aitēseōs tychontes, anymnountes auton ereite " e« Eulogētos ho Theos hos ouk apestēse tēn proseuchēn hēmōn, kai to eleos hautou aph᾽ hēmōn. Autǭ hē doxa eis tous aiōnas. ᾿Amēn. » Hoti kai meta tēn eganthrōpēsin dis Huios o Kyrios hēmōn Iēsous Christos. Hoi tas kath᾽ hēmōn sykophantias syntetheichotes eis dyph merizein hēmas phasin huious ton hena Kyrion hēmōn Iēsoun Christon. Hēmeis de tosouton apechomen tou tauta phronein, hoti kai tous tauta legein tolpara tēs theias Graphę̄s proskynein edidachthēmen, B ton Kyrion hēmōn Iēsoun Christon,. ton monogenę̄ Huion tou Theou, ton enanthrōpēsanta Theon Logon" ton gar auton homologoumen, ksi Theon proaiōnion, kai anthrōpon dia tēn tōn anthrōpōn sōtērian ep᾽ eschatōn tōn hēmerōn genomenon " genomenon de anthrōpon ou tę̄ tropę̄ tēs theotētos, alla tę̄ proslēpsei tēs anthrōpotētos. "Atrepton gar echei tēn tēs theotētos physin kai analloiōton, kathaper ho pro tōn aiōnōn gennēsas auton Patēr, kai hoper an tis epi tēs tou Patros ousias noēseie, kai epi tēs tou lIonogenous touto pantōs heurēsei. Ex echeïinēs gar tēs? ousias gegennētai. Kai touto didaskōn ho Kyrios ephē tǭ Philippǭ" e« Ho heōrakōs eme, heōrake ton Patera. » Kai palin heterōthi" e« Panta hosa echei ho Patēr, ema hosti. » Kai allachou" e Egō kai ho Patēr hen esmen. » Kai hetera de myria estin heurein to tauton tēs ousias sēmainonta Theos men oun ouk egeneto, all᾽ hēn’ e En archę̄ gar ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos. » GAnthrōpos de ouk ēn, all᾽ ege- ᾿s gpsxto, egeneto de prosladōn to hē meteron " touto gar ho makarios ephē Paulos" « Hos en morphē Theou hyparchōn, ouk harpagmon hēgēsato to einai isa Theǭ, all᾽. xauton ekenōse, morphēn doulou lathōn. » Kai palin" «e Ou gar dēpou angelōn epilamoanetai, alla spermatos ᾿Adraam epilamthanetai. n Kai authis " « Epei oun ta paidia kekoinōnēke sarkos kai haimatos, paraplēsiōs kai autos metesche tōn autōn. » Houtō kai pathētos hēn kai apathēs, kai thnētos kai athanatos pathētos men kai thnētos hōs anthrōpos, apathēs de kai athanatos hōs Theos. Hōs gar Theos tēn sarka tēn oikeian tethnēchuian anestēsen autou gar esti phōnē " e Lysate ton naon touton, kai en trisin hē merais egerō auton" » kai hōs anthrōpos de mechri tou pathous ēn pathētos kai thnētos " meta gar tēn anastasin, kai hōs anthrōpos echei tēn apatheian kai tēn athanasian kai tēn aphtharsian kai tas theoprepeis aphiēsin astrapas " ouk eis theotētos physin kata tēn sōma (touto gar monēs tēs theias physeōs idion), all᾽ en tę̄ proterą menōn perigraphę̄. Touto gar didaskōn kai meta tēn anastasin ephē tois mathētais " e Blepete tas cheiras mou kai tous podas mon, hoti autos egō eimi psēlaphēsate me, kai idete, hoti pneuma sarka kai ostea ouk echei, kathōs eme theōreite echonta. » Houtōs horōmenos eis ouranous anelēlythen" houtōs hēxein authis hypescheto" houtō: auton opsontai kai hoi pisteusantes kai hoi staurōsantes " e thpsontai gar, phēsin, eis hon exekentēsan, » Hena toigaroun proskynoumen Huion, hekateran de phytin teleian en autǭ theōroumen, kai tēn lathousan, kai tēn lēphtheisan kai tēn ek tou Theou, B kai tēn ek Dadid, Toutou gar charin kai Huios tou Theou tou zōntos kai huios tou Dadid onomazetai, hekateras physeōs tēn harmottousan helkousēs prosēgorian " dia toi touto kai Theon auton kai anthrōpon hē theia onomazei Graphē, kai ho makarios Paulos boą " « Heis Theos, heis kai mesitēs Theou kai anthrōpōn, anthrōpos Christos Iēsous, ho dous heauton antilytran anti pantōn. » ᾿All᾽ entautha auton anthrōpon ono- ᾿masas, heterōthi prosagoreuei Theon. e« Prosdechomenoi gar, phēsi, tēn makarian elpida kai epiphaneian tēs doxę̄s tou megalou Theou kai Sōtēros hēmōn Iēsou Christou. » ᾿Allachou de amphotera kata tauton tithēsin" « Ex hōn gar, phēsin, ho Christos to kata sarka, ho hōn epi pantōn Theos eis tous aiōnas. ᾿Amēn. » Kai ton auton kai ex Ioudaiōn keklēke, kata sarka, kai epi pantōn Theon, hōs Theon. Houtōs ho prophētēs Hēsaïas eirēkōs" « GAnthrōpos en plēgę̄ hōn, kai eidōs pherein malakian " houtos tas ano-. mias hēmōn pherei kai peri hē mōn odynatai "» epēgage met᾽ oliga " e Tēn genean autou tis diēgēsetai? » Touto hoe ouk anthrōpinon, alla theion. Houtō dia tou. Mikaiou phēsin ho Theos" e Kai sy, Bēthleem, gē IIou da, oudamōs elachistē ei en tois hēgemosin Iouda" ek sou gar exeleusetai hēgoumenos, hostis poimanei ton laon mou ton Israēl. Kai hai exodoi autou ap᾽ archiis aph᾽ hēmerōn aiōnos. » Kai tǭ men eipein, e« Ech sou gar exeleusetai moi hēgoumenos, n tēn tēs enanthrōpēseōs oikonomian hypedeixe "tǭ de prosthXinai, e Hai exodoi hautou ap’ archēs aph᾽ hēmerōn aiōnos, » par- Ho edēlōse pro tōn aiōnōn tēn ek tou Patros gen ē- Tauta para tēs theias dithachthentes Graphēs, kai tous en diaphorois dialampsantas tēs Ekklēsias didaskalous tauta phronountas heurontes, asylon phykai hena men proskynoumen Huion tou Theou, hōs hena Theon Patera, kai hen hagion Pneuma " sarkos mentoi kai theotētos to diaphoron epistametha. Kai hōsper tous eis dyo huious merizontas ton hena Kyrion hēmōn Iēsoun Christon, exō bainein phamen tēs hypo tōn hagiōn apostolōn tetrimmenēs houtō kai tous mian legontas gegenēsthai physin tēn theotēta tou Monogenous kai tēn anthrōpotēta, eis ton heteron krēmnon apochlinein phamen. Tauta phronoumen, tauta kēryttomen hyper toutōn agōnizometha tōn ᾿ dogmatōn. Hoti de sychophantousin hoi dyo legontes presdeuein hēmas huious, boą tōn pragmatōn hē martyria " tous gar tǭ panagiǭ prosiontas baptismati tēn echtethei.-. san en Nikaią pistin didaskomen " kai to tēs paligpisteuontas eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos, henikōs heechastēn prosēgo- Rian prospherontes, kai mentoi kai tais ekklēsiais diēnekōs leitourgountes, doxazein eiōthamen ton Patera, kai ton Huion, kai to hagion Pneuma " ouk huious, all᾽ Huion. Eï toinyn dyo phamen huious, tis ho par" hēmōn doxazomenos, kai tis ho menōn agerastos : Ou gar eis tosouton manias elēlakamen, hōste dyo men legein huious, mēdemias de timēs ton heteron axioun. Dēlē toigaroun kanteuthen hē sykophantia gegenētai" hēmeis gar hena proskynoumen Huion monogenę̄ ton enanthrōpēsanta Theon Lygon - tēn hagian de Parthenon Theotokon apokaloumen, epeidē ton Emmanouēl gegennēken, hos hermēneuetai, Meth' hēmōn ho Theos. Ho de peri tou Emmanouēl proagoreusas prophētēs met᾽ oliga palin toiauta peri autou gegraphen, hoti « Paidion egennēthē hēmin, huios kai edothē hēmin, hou hē archē epi tou hōmou autou, kai kaleitai to onoma autou, megalēs boulę̄s GAngelos, thaumastos, thoulos, Theos ischyros, exousiastēs, archōn eirēnēs, Patēr tou mellontos aiōnos, n» Ei de Theos ischyros «o techthen hypo tēs Parthenou prosēgoreutai brephos, eikotōs ara hē tekousa Theotochos ōnomastai" metelache gar hē tekousa tēs tou techthentos timēs, kai estin hē Parthenos kai mētēr, hōs anthrōpou, tou Despotou Christou, kai doulē palin, hōs Despotou kai Poiētou kai Theou. Dia tautēn tōn phōnōn tēn diaphoran kai apatōr hypo tou thespesiou Paulou kai amētōr kaleitai kai agenealogētos, mēte archēn hēmerōn, mēte zōēs telos echōn. ᾿Apatōr men gar esti kata to anthrōpinon " ek monēs gar, hōs anthrōpos, etechthē mētros" amētōr de estin, hōs Theos" ek monou gar ek tōn aiōnōn egennēthē Patros - kai agenealogētos palin hōs Theos, alla kai genealogeitai hōs anthrōpos. e Bidlos gar, phēsi, genedxeōs Iēsou Christau, huiou Dabid, huiou ᾿Adraam. n Genealogei de auton kai Douchas ho thespesios. Houtō palin, hōs Theos, archēn hēmerōn ouk esche, pro gar tōn aiōnōn gegennētai" oute mēn zōēs telos echei, athanaton gar echei kai apathę̄ tēn physin, Hōs de anthrōpos kai archēn eschen hē merōn" epi gar Augoustou Kaisaros egennēthē " kai zōēs telos eschen " epi gar Tideriou Kaisaros estaurōthē. ᾿Alla nyn, hōs ephēn, kai tēn anthrōpeian physin athanaton echei, kai hōs anelēphthē palin hēxei kata tēn tōn angelōn phōnēn. « Houtos gar, ephēssn, ho Iēsous ho analēphtheis aph᾽ hymōn eis ton ouranon, houtōs eleusetai, hon tropon etheasasthe hauton poreuomenon eis ton ouranon. » - Iautēn hēmin tēn didaskalian hoi theioi prophētai prosēnenkan, tautēn ho tōn hagiōn apostolōn choros " tautēn hoi kata tēn heǭan kai tēn Hesperan diaprepsantes hagioi: Ignatios ekeinos ho polythryllētos, ho dia tēs tou megalou Petrou dexias tēn archierōsynēn dexamenos, kai hyper tēs eis Christon homolo- Huias thērōn genomenos agriōn bora Eustathios ho megas, ho tēs synathroistheisēs synodou. prōteusas kai dia ton thermon hyper tēs heusedeias zēlon tēn hyperorian oikēsas. Tautēn Meletios ho pany meta tōn isōn pathēmatōn echēryxs " tris gar kai autos hyper tōn apostolikōn dogmatōn exēlathē tēs poimnēs " tautēn Phladianos ho ton ekei thronon diakosmēsas " tautēn Ephraim ho thaumasios to tēs theias charitos organon, tę̄ Syrōn glōttę̄ chrēsamenos, anagrapton hēmin tēn ōpheleian katelipe. Tauta Kyprianos ho paneuphēmos ho tēn Karchēdona kai tēn Lidyēn hapasan chydernēsas, kai ton dia pyros hyper Christou katadexamenos thanaton " kai Damasos ho tēn megalēn thronon kosmēsas, tę̄ Rhōmaiōn glōttę̄ kai kēryttontes kai syngraphontes dietelesan. Tauta tēs ᾿Alexandreōn hoi megaloi phōstēres, ᾿Alexandros kai ᾿Athanasios, kai homophronountes, tous para pantōn adomenous kindynous hypemeinan. Tautēn kai hoi tēs tois poimniois prosēnenkan, Grēgorios ho lampros tēs eusedeias synēgoros, Iōannēs ho tēs oikoumenēs didaskalos, ᾿Attikos ho tēn echeinōn proedrian kai didaskalian dexamenos. Toutois Basileios ho phanotous autous ekeinō gennētoras auchēsas, kai ᾿Amphilochios ho di᾽ ekeinon tēs archierōsynēs to dōron. ladōn, ou monon tois ep᾽ autōn anthrōpois tēn didaakalian prophēnenchan, alla kai hēmin dia tōn syngrammatōn tēn ōpheleian katelepon. ᾿Alla gar hepileipsei me hē hēmera Polykarpon kai Eirēnaion, kai Methodion, kai Hippolyton, kai tous allous tēs Ekklēsias didaskalous aparithmoumenon. Syntomōs toinyn phamen, hōs hēmeis tois theiois logiois acholouthoumen kai toutois hapasi tois hagiois. Dia gar tēs tou Pneumatos charitos eis to tēs theopneustou Graphę̄s katadyntes bathos, autoi de tēn autēs dianoian egēōsan, kai tois mathein boulomenois dēlēn tautēn apephēnan. Oude gar hē diaphora tōn glōttōn diaphoran dogmatōn eirgasato" chrounoi gar ēsan tēs tou theiou Pneumatos charitos, ek mias pēgēs to nama dechomenoi.
Letter of Theodoret, bishop of Cyrus.
I was deeply grieved when I read the anathemas which you sent, bidding me refute them in writing and lay their heretical sense bare to all. I was grieved because a man who has been allotted the task of shepherding, who has been entrusted with so great a flock and appointed to heal the sick among the sheep, is himself sick, and very gravely, and tries to fill the flock with the disease as well, and makes those he shepherds more savage than wild beasts. For wild beasts carry off and tear the sheep that are scattered and separated from the flock; but he, standing in the middle of the flock and reputed to be its savior and guardian, secretly instils error into those who trust him. What makes war openly can be guarded against; but what brings its plot in the guise of friendship finds its victim off guard and makes the harm easy. That is why those who make war from within are … than those who make war from outside.
This grieved me still more: that one who bears the name and guise of piety and holds the rank of shepherd should utter heretical and blasphemous words, and renew the long-extinguished nonsense, the impious teaching too, of Apollinaris; and besides this, that he should not only champion these things but even dare to anathematize those who will not join him in blasphemy — if these offspring are truly his, and not the work of some enemy of the truth who composed them as if from him and threw them into our midst, like the apple of discord in the myth, to raise the flame high.
I, then, whether it was he or someone else who composed these things as if from him, took the light of the all-holy Spirit as my helper in examining the heretical false doctrine, and according to the measure of the power given to me I refuted them as well as I could. I set against them the teachings of the Gospels and the apostles, showed the strangeness of the doctrine, and made plain how far it is at variance with the divine doctrines, comparing them with the words of the divine Spirit and showing how they disagree with them and are foreign to the divine. As for the audacity of the anathema, I will say only this: Paul, the loudest-voiced herald of the truth, anathematized those who corrupt the teachings of the Gospels and the apostles, and … the angels …, not those who abide by the boundaries laid down by the men who spoke of God; for these he even fortified with blessings, saying, "As many as walk by this rule, peace be upon them, and mercy, and upon the Israel of God." Let the father of these words, then, reap from the apostolic curse the wages of his own labors and the sheaves of his heretical seed; but we will abide by the teaching of the holy Fathers ….
I have also appended to this letter of mine the refutations that have been made, so that you may read them and judge whether … the solution of the heretical propositions …; having set down …, I brought out the refutation, so that understanding may come easily to readers and the refutation of the doctrines may be clear.
[Letter 151] Theodoret, to those in the Euphratensis, Osrhoene, Syria, Phoe… .
When I see the present state of the church — the storm that has lately risen against the holy ship, the violent squalls, the onset of the waves, the deep moonless darkness, and besides these the strife of the passengers, the fighting of those whose lot is to row, the drunkenness of the helmsmen, and in a word the untimeliness of the evils — I remember the lamentations of Jeremiah and cry out with him, "My belly, my belly, I am in pain, and the senses of my heart are in turmoil; my soul is torn, and my heart," and I seek fountains of tears, so that with the drops from my eyes I may scatter the great cloud of despondency. For in so savage a storm the helmsmen ought to be awake, fight the waves, and take thought for the safety of the vessel; the sailors ought to give up their strife with one another and by prayer and skill dispel the dangers; the passengers ought to sit quietly and quarrel neither with one another nor with the helmsmen, and beseech the Master of the sea to change the gloom with a nod. None of these is anyone willing to do. Instead, as in a battle by night, failing to recognize one another and leaving our opponents alone, we spend all our arrows on ourselves and wound our kinsmen as enemies, while those standing nearby laugh at our drunkenness, revel in our troubles, and rejoice to see us consumed by one another.
The cause of this is those who have striven to corrupt the apostolic faith and dared to add to the doctrines of the Gospels a teaching strange to them; who received the impious Chapters which were sent out with anathemas to the imperial city, and confirmed them, as they thought, with their own signatures. These Chapters have plainly sprung from the bitter root of Apollinaris. They also share in the impiety of Arius and Eunomius; and if anyone cared to look closely, they are not without a share in the impiety of Valentinus and Marcion either. In the first chapter he casts out the dispensation carried out for our sake, teaching that God the Word did not assume a human nature but was himself changed into flesh, and laying it down that our Savior's becoming man took place in seeming and appearance, not in truth. These are offspring of Mar… . In the second and third chapters, as though he had forgotten what he set out at the beginning, he introduces the union "according to hypostasis" and a coming together "according to natural union," teaching by these terms that a mixture and confusion took place of the divine nature and the form of a servant. This is the brood of the heretical innovation of Apollinaris. In the fourth chapter he forbids the distinguishing of the sayings in the Gospels and the apostles, and does not allow, as the orthodox Fathers taught, the sayings fitting God to be understood of the divine nature, and the lowly sayings, spoken in a human way, to be attached to the humanity that was assumed. From this too, then, those of sound mind can see the kinship of the impiety. For Arius and Eunomius, saying that the only-begotten Son of God is a creature, from nothing, and a servant, dared to attach to his divinity what the Master Christ said in a lowly and human way, building on this their "of another substance" and "unlike." Besides this, to put it briefly, he declares that the impassible and unchangeable divinity of Christ itself suffered, was crucified, died, and was buried. This goes beyond even the madness of Arius and Eunomius; for not even those who dare to call the Maker and Creator of all things a creature ran aground on this impiety. He also blasphemes against the Holy Spirit, saying that it does not proceed from the Father, as the Lord said, but has its existence from the Son. This too is the fruit of the seeds of Apollinaris, and it borders on the evil husbandry of Macedonius. Such are the brood of the Egyptian, offspring more wicked than a wicked father. Those entrusted with the healing of souls ought to have aborted them in the womb, or destroyed them as soon as they were born, as deadly and poisonous to our nature; yet these noble men nurture them and think them worth great zeal, to the ruin of themselves and of those who consent to lend them their ears.
We, however, are zealous to keep our fathers' inheritance inviolate; and the faith we received, with which …, we keep untainted. We confess our Lord Jesus Christ, perfect God and perfect man, of a rational soul and a body; begotten of the Father before the ages according to the divinity, and in the last days, for us and for our salvation, of Mary the Virgin; the same consubstantial with the Father according to the divinity, and consubstantial with us according to the humanity. For a union of two natures has taken place. Therefore we confess one Christ, one Son, one Lord. For we do not dissolve the union, and we believe that it took place without confusion, obeying the Lord when he says to the Jews, "Destroy this temple, and in three days I will raise it." If a mixture and confusion had taken place, and one nature had been produced from both, he ought to have said, "Destroy me, and in three days I shall be raised." But in fact, showing that God according to his nature is one thing and the temple another, but Christ, being both, is one, he says, "Destroy this temple, and in three days I will raise it," teaching clearly that it was not God who was being destroyed but the temple. The nature of the one received the destruction; the power of the other raised what was destroyed.
We confess Christ as God and man, following the divine Scriptures. That our Lord Jesus Christ is God, the blessed John the evangelist cries: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things came into being through him, and without him not one thing came into being that has come into being." And again: "That was the true light, which enlightens every man coming into the world." And the Lord himself teaches expressly, saying, "He who has seen me has seen my Father," and, "I and the Father are one; and I am in the Father, and the Father in me." And the blessed Paul says in the letter to the Hebrews, "Who, being the radiance of his glory and the express image of his hypostasis, and upholding all things by the word of his power"; in that to the Philippians, "Let this mind be in you," he says, "which was also in Christ Jesus, who, being in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a servant"; in that to the Romans, "Whose are the fathers, and from whom is the Christ according to the flesh, who is God over all, blessed forever. Amen"; in that to Titus, "Looking for the blessed hope and appearing of the glory of our great God and Savior Jesus Christ." And Isaiah cries, "A child is born to us, a son also is given to us, whose government is upon his shoulder, and his name is called Angel of great counsel, Wonderful, Counselor, mighty God, Potentate, Prince of peace, Father of the age to come." And again: "They shall follow behind you," he says, "bound in fetters, and in the ways they shall pray, for God is in you, and there is no God besides you. For you are God, and they did not know it, the God of Israel, the Savior." The name Emmanuel too signifies God and man; for it is interpreted, as the Gospel teaches, "God with us," that is, God in man, God in our nature. And the divine Jeremiah prophesies, saying, "This is our God; no other shall be accounted beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel his beloved. After these things he appeared upon the earth and lived among men." One could find countless other sayings in the divine Gospels, in the writings of the apostles, and in the oracles of the prophets, showing that our Lord Jesus Christ is God ….
That after becoming man he is also called man the Lord himself teaches, when he speaks with the Jews and cries, "Why do you seek to kill me, a man who has told you the truth?" And the blessed Paul says in the first letter to the Corinthians, "For since death came through a man, through a man came also the resurrection of the dead"; and showing of whom he speaks, he explains the saying thus: "For as in Adam all die, so also in Christ shall all be made alive." And writing to Timothy he says likewise, "One God, and one mediator also between God and men, the man Christ Jesus." And in the Acts, addressing the people at Athens: "The times of ignorance God overlooked," he says, "but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, having given assurance to all by raising him from the dead." And the blessed Peter, speaking with the Jews, says, "Men of Israel, hear these words: Jesus the Nazarene, a man attested to you by God with signs and wonders and mighty works, which God did through him." And the prophet Isaiah, foretelling the sufferings of the Master Christ, calls man the one whom shortly before he had named God, saying, "A man in suffering, and knowing how to bear sickness; he bears our iniquities and is pained for us." I would have collected other concordant testimonies from Holy Scripture and put them into this letter, had I not known that your godliness lives a life of … the divine o…, like the man blessed in the Psalms …. Leaving the collecting of testimonies, then, to your diligence, I will go on to the matter in hand.
We confess, then, our Lord Jesus Christ as true God and true man, not dividing the one into two persons, but believing that two natures have been united without confusion. For in this way we shall be able easily to refute the many-sided blasphemy of the heretics; for the error of those who have risen against the truth is great and varied, as we shall show at once. Marcion and Mani say that God the Word did not assume a human nature, nor do they believe that our Lord Jesus Christ was born of the Virgin; they say that God the Word himself was shaped into human form and appeared as a man, by appearance rather than in truth. Valentinus and Bardaisan accept the birth but deny the assumption of our nature, saying that the Son of God used the Virgin as a kind of pipe. Sabellius the Libyan, Photinus, Marcellus the Galatian, and Paul of Samosata say that a mere man was born of the Virgin, and flatly deny that the Christ who is before the ages is also God. Arius and Eunomius say that God the Word assumed from the Virgin a body only; Apollinaris adds to the body an irrational soul, as though the becoming man of God the Word had taken place for irrational, not rational, beings. But the teaching of the apostles teaches that a perfect man was assumed by perfect God; for "who, being in the form of God, took the form of a servant" shows this: "form" stands for nature and substance, and it shows that, having the nature of God, he took the nature of a servant. Therefore against the first inventors of the impiety, Marcion and … we are zealous … from the divine Scriptures that the Master Christ is not only God but also man. Making plain to those who do not know it the incompleteness of the dispensation in Arius, Eunomius, and Apollinaris, we declare from the divine oracles of the Spirit that the nature assumed was perfect; and we refute the impiety of Sabellius, Photinus, Marcellus, and Paul, using divine Scripture as our witness and showing that the Master Christ is not only man but also God before the ages and consubstantial with the Father. That he assumed a rational soul the Lord himself teaches, saying, "Now my soul is troubled; and what shall I say? Father, save me from this hour; but for this cause I came to this hour." And again: "My soul is very sorrowful, even to death." And elsewhere: "I have power to lay down my soul, and I have power to take it again; no one takes it from me." And the angel to Joseph: "Take the child and his mother, and go into the land of Israel; for those who sought the child's soul are dead." And the evangelist: "Jesus advanced in stature and wisdom and grace before God and men." It is not the Godhead, ever perfect, that advances in stature and wisdom, but the human nature, which comes into being in time and … .
For this reason we say that all the human things of the Master Christ — I mean hunger and thirst and weariness, sleep and fear, sweat and prayer and ignorance, and all such things — belong to our firstfruits, which God the Word assumed and united to himself, working out our salvation; while the running of the lame, the raising of the dead, the springs of loaves, the change of water into wine, and all the other wonders we believe to be works of the divine power. So I say that the same Master Christ both suffers and puts an end to sufferings: he suffers according to what is seen, and puts an end to sufferings according to the divinity that ineffably dwells within. The … of the holy Gospels shows this clearly. We learn from them that, lying in a manger and wrapped in swaddling clothes, he was proclaimed by a star, worshiped by magi, and hymned by angels; and we distinguish with piety that the rags, the swaddling clothes, the lack of a bed, and the great poverty are proper to the humanity, while the journey of the magi, the guidance of the star, and the chorus of angels proclaim the divinity of the one who was hidden. So he flees to Egypt and by flight escapes the madness of Herod, for he was man; yet, as the Prophet says, he shakes the handmade things of Egypt, for he was God. He is circumcised, keeps the law, and offers sacrifices of purification, for he had sprung from the root of Jesse; and he was under the law as man; yet afterward he did away with the law and gave the new covenant, for he was the lawgiver, and he had promised through the prophets that he himself would give it. He was baptized by John: this shows what is ours. He is borne witness to from above by the Father and pointed out by the Spirit: this proclaims the one who is before the ages. He hungered, but he also fed many thousands from five loaves: this is divine, that human. He thirsted and asked for water, but he was the fountain of life: the one belonged to human weakness, the other to divine power. He slept in the boat, but he also lulled the storm of the sea to sleep: this belongs to the nature that suffers, that to the nature that makes and creates and has given being to all things. He grew weary from walking, but he also made the lame sound of foot and raised the dead from their tombs: the one belonged to power above the world, the other to our weakness. He feared death, and he destroyed death: the one indicates what is mortal, the other what is immortal, or rather life-giving. He was crucified, as the blessed Paul says, out of weakness; but he lives by the power of God, as the same apostle says. Let the word "weakness" teach that it was not the all-… who was nailed, but the nature that was made alive by the power of God, according to the Apostle's teaching, died and was buried: both belong to the form of the servant. He broke gates of bronze and shattered bars of iron, destroyed the dominion of death, and in three days raised his own temple: these are the marks of the form of God, according to the Lord's saying, "Destroy this temple, and in three days I will raise it." So in the one Christ we behold the humanity through the sufferings, and we perceive his divinity through the miracles. For we do not divide the two natures into two Christs.
We know that God the Word was begotten of the Father, and that our firstfruits was assumed from the seed of Abraham and David. That is why the blessed Paul, speaking about Abraham, says, "He did not say, 'And to seeds,' as of many, but as of one, 'And to your seed,' which is Christ." And writing to Timothy he says, "Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel." And writing to the Romans: "Concerning his Son," he says, "who was born of the seed of David according to the flesh." And again: "Whose are the fathers, and from whom is the Christ according to the flesh." And the evangelist: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham." And the blessed Peter in the Acts says, "Being a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins he would raise up the Christ to sit on his throne, he foresaw it and spoke of his resurrection." And God says to Abraham, "In your seed shall all the nations of the earth be blessed." And Isaiah: "A rod shall come forth from the root of Jesse, and a flower shall come up from the root, and there shall rest upon him the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; the spirit of the fear of God shall fill him." And shortly after: "And there shall be," he says, "the root of Jesse, and he who rises to rule the nations; in him the nations shall hope; and his rest shall be …." It is plain, then, from what has been said, that according to the flesh Christ was a descendant of Abraham and David and was clothed with the same nature as they, but according to the divinity he is the Son and Word of God before the ages, begotten of the Father inexpressibly and beyond human understanding, and coeternal with him as radiance, express image, and Word. For as a word stands to the mind, and radiance to the light, inseparably, so does the only-begotten Son to his own Father.
We say, then, that our Lord Jesus Christ is the only-begotten Son of God and the firstborn: only-begotten both before his becoming man and after it, but firstborn after his birth from the Virgin. The name "firstborn" seems in a way opposed to "only-begotten," because one who alone has been begotten of someone is called only-begotten, while the firstborn is the first of many brothers. The divine Scriptures say that God the Word alone was begotten of the Father; but the Only-begotten also becomes firstborn by taking our nature from the Virgin and deigning to call those who have believed in him brothers; so that the same one is only-begotten as God, and firstborn as man. Thus, confessing the two natures, we worship the one Christ and offer him one worship. For we believe that the union took place from the very conception in the holy womb of the Virgin. Therefore we call the holy Virgin both Theotokos and Anthropotokos, since the Master Christ himself is called God and man by divine Scripture, and the name Emmanuel proclaims the union of the two natures. If we confess and say that Christ is God and man, who is so simple as to shun the word Anthropotokos when it is set beside Theotokos? For we apply the two titles to the Master Christ. That is why the Virgin has been honored and called "full of grace." Who in his right mind, then, would refuse to call the Virgin by the names of the Savior, when it is because of him that she is honored by the faithful? For it is not the one born of her who is venerable because of her, but she who, because of the one born of her, … with the greatest ….
If, then, Christ is God only and took the beginning of his being from the Virgin, let the Virgin be named and called from this only, as having given birth to God by nature. But if Christ is God and man, and the one he always was (for he did not begin to be, being coeternal with the one who begot him), while the other sprang up in the last times from human nature, then let anyone who wishes to lay down doctrine weave for the Virgin titles from both sides, showing which belong to the nature and which to the union. But if anyone wishes to speak in festal style, to weave hymns and recount praises, and wants of necessity to use the more solemn names, not laying down doctrine, as I said, but celebrating and marveling as far as he can at the greatness of the mystery, let him enjoy his desire, use the great names, praise and marvel. For we find many such things among the orthodox teachers. But everywhere let moderation be honored. For I praise the one who said that moderation is best, even though he is not of our flock.
This is the confession of the church's faith; this is the doctrine of the teaching of the Gospels and the apostles. For it we will not refuse to die three times and many times, with the grace of God, of course, working with us. This we were eager to teach those who are now in error as well; we often challenged them to discussion, eager to show them the truth, and we did not persuade them. Suspecting that their refutation would be plain, they fled the contests; for falsehood is truly rotten and yoked to darkness. "For everyone," it says, "who does evil does not come to the light, lest his works be exposed by the light." Since, then, after much labor we did not persuade them to acknowledge the truth, … to our own …, on the one hand because of our freedom from error, on the other because of the decay of our members. Therefore I beg your holiness to beseech our loving Master earnestly and cry to him: "Spare your people, O Lord, and do not give your inheritance to reproach. Shepherd us, O Lord, lest we become as at the beginning, when you did not rule over us and your name was not called upon us. O Lord, we have become a reproach to our neighbors, for evil doctrines have entered into your inheritance; they have defiled your holy temple, for the daughters of the foreigners rejoiced at our troubles. For we have been divided into tongues …. O Lord our God, give us the peace that we lost by neglecting your commandments. O Lord, we know no other besides you; we name your name. Make both one, and break down the middle wall of the partition, … the impiety that has sprung up. Gather us one by one, your new Israel, building Jerusalem and … the dispersions …, again one flock, and may we all be shepherded by you; for you are the good shepherd, who laid down his life for the sheep. Awake, why do you sleep, O Lord? Arise, and do not cast us off forever. Rebuke the winds and the sea, and give calm to your church and release from the waves." These things, and all such things, I beg your godliness to cry to the God of all; for being good and loving toward mankind, and always doing the will of those who fear him, he will hear your petition, scatter the present gloom, gloomier than the Egyptian plague, grant his own beloved calm, gather the scattered, and receive those who have been cast out. And the voice of rejoicing and salvation will again be heard in the tents of the righteous. Then we too shall cry to him, "We have rejoiced in return for the days in which you humbled us, the years in which we saw evils." And you, having obtained your request, will say as you hymn him, "Blessed be God, who has not turned away our prayer, nor his mercy from us." To him be glory forever. Amen.
[Appended piece] That even after becoming man our Lord Jesus Christ is one Son.
Those who have composed slanders against us say that we divide the one Lord Jesus Christ into two sons. But we are so far from thinking this that even those who dare to say it … . We have been taught by divine Scripture to worship … our Lord Jesus Christ, the only-begotten Son of God, God the Word who became man. For we confess the same one as both God before the ages and man, having become man in the last days for the salvation of mankind; having become man not by a change of the divinity but by the assumption of the humanity. For he has the nature of the divinity unchangeable and unalterable, as does the Father who begot him before the ages; and whatever one may conceive of the Father's substance, he will certainly find this also in the Only-begotten, for he was begotten from that substance. Teaching this, the Lord said to Philip, "He who has seen me has seen the Father." And again elsewhere: "All that the Father has is mine." And elsewhere: "I and the Father are one." One can find countless other sayings signifying the identity of substance. He did not become God, then, but was: "For in the beginning was the Word, and the Word was with God, and the Word was God." But he was not man; he became man, and he became so by taking what is ours. For this is what the blessed Paul said: "Who, being in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a servant." And again: "For surely he does not take hold of angels, but he takes hold of the seed of Abraham." And again: "Since, then, the children have shared in flesh and blood, he himself likewise partook of the same." So he was both passible and impassible, both mortal and immortal: passible and mortal as man, impassible and immortal as God. For as God he raised his own flesh that had died — his is the saying, "Destroy this temple, and in three days I will raise it" — and as man he was passible and mortal until the passion; for after the resurrection, even as man, he has impassibility, immortality, and incorruption, and sends forth flashes of lightning befitting God, not having been changed into the nature of divinity … the body (for this is proper to the divine nature alone), but remaining in its former circumscription. Teaching this, he said to the disciples after the resurrection, "See my hands and my feet, that it is I myself; handle me and see, for a spirit does not have flesh and bones, as you see that I have." So, while they watched, he ascended into heaven; so he promised to come again; so both those who believed and those who crucified him will see him: "For they shall look," it says, "on him whom they pierced."
We worship, therefore, one Son, but we behold each nature in him perfect, both the one that took and the one that was taken, the one from God and the one from David. For this reason he is called both Son of the living God and son of David, each nature drawing to itself the title that fits it. For this reason too divine Scripture names him both God and man, and the blessed Paul cries, "One God, and one mediator also between God and men, the man Christ Jesus, who gave himself as a ransom for all." But having named him man here, elsewhere he calls him God: "Looking," he says, "for the blessed hope and appearing of the glory of our great God and Savior Jesus Christ." And elsewhere he puts both together: "From whom," he says, "is the Christ according to the flesh, who is God over all forever. Amen." He has called the same one both "from the Jews," according to the flesh, and "God over all," as God. So too the prophet Isaiah, having said, "A man in suffering, and knowing how to bear sickness; he bears our iniquities and is pained for us," added shortly after, "Who shall declare his generation?" This is not human, but divine. So too God says through Micah: "And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come forth a leader who will shepherd my people Israel. And his goings forth are from the beginning, from the days of eternity." By saying, "For from you shall come forth for me a leader," he indicated the dispensation of the incarnation; by adding, "His goings forth are from the beginning, from the days of eternity," he made known the generation from the Father before the ages ….
Having been taught these things by divine Scripture, and having found that the teachers of the church who shone in various … held these views, … to keep inviolate …; and we worship one Son of God, as one God the Father and one Holy Spirit; yet we know the difference between flesh and divinity. And just as we say that those who divide the one Lord Jesus Christ into two sons step outside the road trodden by the holy apostles, so we say that those who say that the divinity of the Only-begotten and the humanity have become one nature turn aside to the other precipice. This we think, this we preach, for these doctrines we contend. That those who say we hold two sons are slandering us, the witness of the facts cries out; for we teach those who come to the all-holy baptism the faith set out at Nicaea, and … of regeneration … believing in the name of the Father and of the Son and of the Holy Spirit, pronouncing each title in the singular; and moreover, when we minister continually in the churches, we are accustomed to glorify the Father and the Son and the Holy Spirit — not sons, but Son. If, then, we say two sons, which is the one glorified by us, and which remains without honor? For we have not gone so far in madness as to say two sons and count the other worthy of no honor. From this too, then, the slander has been made plain; for we worship one only-begotten Son, God the Word who became man. And we call the holy Virgin Theotokos, since she gave birth to Emmanuel, which is interpreted, "God with us." And the prophet who foretold Emmanuel wrote such things about him again shortly after: "A child is born to us, a son also is given to us, whose government is upon his shoulder, and his name is called Angel of great counsel, Wonderful, Counselor, mighty God, Potentate, Prince of peace, Father of the age to come." If the infant born of the Virgin is called "mighty God," then fittingly the one who bore him has been named Theotokos; for she who bore him has shared in the honor of the one born, and the Virgin is both mother of the Master Christ, as of a man, and again his servant, as of her Master, Maker, and God. Because of this difference of expressions he is called by the inspired Paul "without father," "without mother," and "without genealogy," "having neither beginning of days nor end of life." He is without father in his humanity, for as man he was born of a mother alone; and without mother as God, for he was begotten of the Father alone, before the ages. And again, he is without genealogy as God, yet as man he is also given a genealogy: "The book of the genealogy," it says, "of Jesus Christ, the son of David, the son of Abraham." The inspired Luke also gives his genealogy. So again, as God he had no beginning of days, for he was begotten before the ages; nor does he have an end of life, for he has an immortal and impassible nature. But as man he had a beginning of days, for he was born under Augustus Caesar, and he had an end of life, for he was crucified under Tiberius Caesar. But now, as I said, he has the human nature too immortal, and as he was taken up he will come again, according to the angels' saying: "This Jesus," they said, "who was taken up from you into heaven, will come in the same way as you saw him going into heaven."
This teaching the divine prophets brought to us; this the chorus of the holy apostles; this the saints who were eminent in the East and the West: the renowned Ignatius, who received the high priesthood through the right hand of the great Peter, and for his confession of Christ became food for wild beasts; the great Eustathius, who presided at the synod that was gathered and, for his fervent zeal for piety, lived in exile. This the illustrious Meletius proclaimed, with like sufferings, for he too was driven from his flock three times for the apostolic doctrines; this Flavian, who adorned the throne there; this the wonderful Ephrem, the instrument of divine grace, using the tongue of the Syrians, left us in writing for our benefit. These things Cyprian, praised by all, who governed Carthage and all Libya and accepted death through fire for Christ, and Damasus, who adorned the great … throne, continued to preach and to write in the tongue of the Romans. These things the great lights of Alexandria, Alexander and Athanasius, held with one mind, and endured the dangers that all men celebrate in song. This too those of the … brought to their flocks: Gregory, the brilliant advocate of piety; John, the teacher of the world; Atticus, who received their presidency and their teaching. To these Basil, the … , who boasted the same parents as he, and Amphilochius, who through him received the gift of the high priesthood, not only brought the teaching to the people of their own time but also left their benefit to us through their writings. But the day would fail me if I counted Polycarp and Irenaeus, Methodius and Hippolytus, and the other teachers of the church. In short, then, we say that we follow the divine oracles and all these saints. For by the grace of the Spirit they went down into the depth of the divinely inspired Scripture, came to know its meaning themselves, and made it plain to those who wish to learn. Nor did the difference of languages produce a difference of doctrines; for they were channels of the grace of the divine Spirit, receiving their stream from one spring.
Textual problem in this passage: see the notes.
Gal 1:8–9 (allusion, high confidence) · Gal 6:16 (quotation, high confidence) · Jer 4:19 (quotation, high confidence) · John 2:19 (quotation, high confidence) · John 1:1–3 (quotation, high confidence) · John 1:9 (quotation, high confidence) · John 14:9 (quotation, high confidence) · John 10:30 (quotation, high confidence) · John 14:10 (quotation, high confidence) · Heb 1:3 (quotation, high confidence) · Phil 2:5–7 (quotation, high confidence) · Rom 9:5 (quotation, high confidence) · Titus 2:13 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence) · Isa 45:14–15 (quotation, high confidence) · Matt 1:23 (allusion, high confidence) · John 8:40 (quotation, high confidence) · 1 Cor 15:21–22 (quotation, high confidence) · 1 Tim 2:5–6 (quotation, high confidence) · Acts 17:30–31 (quotation, high confidence) · Acts 2:22 (quotation, high confidence) · Isa 53:3–4 (quotation, high confidence) · Ps 1:2 (allusion, medium confidence) · John 12:27 (quotation, high confidence) · Matt 26:38 (quotation, high confidence) · John 10:18 (quotation, high confidence) · Matt 2:20 (quotation, high confidence) · Luke 2:52 (quotation, high confidence) · Luke 2:7 (allusion, high confidence) · Matt 2:2 (allusion, medium confidence) · Luke 2:13–14 (allusion, medium confidence) · Matt 2:13–14 (allusion, high confidence) · Isa 19:1 (allusion, high confidence) · Luke 2:21–24 (allusion, high confidence) · Isa 11:1 (allusion, medium confidence) · Jer 31:31 (38:31 LXX) (allusion, medium confidence) · Matt 3:13–17 (allusion, high confidence) · Matt 4:2 (allusion, medium confidence) · Matt 14:15–21 (allusion, high confidence) · John 4:7 (allusion, high confidence) · Matt 8:24–26 (allusion, high confidence) · John 4:6 (allusion, high confidence) · 2 Cor 13:4 (quotation, high confidence) · Ps 107:16 (106:16 LXX) (quotation, high confidence) · Gal 3:16 (quotation, high confidence) · 2 Tim 2:8 (quotation, high confidence) · Rom 1:3 (quotation, high confidence) · Matt 1:1 (quotation, high confidence) · Acts 2:30–31 (quotation, high confidence) · Gen 22:18 (quotation, high confidence) · Isa 11:1–3 (quotation, high confidence) · Isa 11:10 (quotation, high confidence) · Rom 8:29 (allusion, medium confidence) · Luke 1:28 (allusion, high confidence) · John 3:20 (quotation, high confidence) · Joel 2:17 (quotation, high confidence) · Isa 63:19 (quotation, medium confidence) · Ps 79:4 (78:4 LXX) (quotation, high confidence) · Ps 79:1 (78:1 LXX) (allusion, high confidence) · 2 Sam 1:20 (allusion, medium confidence) · Isa 26:13 (quotation, medium confidence) · Eph 2:14 (quotation, high confidence) · Isa 27:12 (allusion, medium confidence) · Ps 147:2 (146:2 LXX) (allusion, high confidence) · John 10:16 (allusion, high confidence) · John 10:11 (quotation, high confidence) · Ps 44:23 (43:24 LXX) (quotation, high confidence) · Matt 8:26 (allusion, high confidence) · Ps 145:19 (144:19 LXX) (allusion, high confidence) · Exod 10:21–23 (allusion, medium confidence) · Ps 118:15 (117:15 LXX) (quotation, high confidence) · Ps 90:15 (89:15 LXX) (quotation, high confidence) · Ps 66:20 (65:20 LXX) (quotation, high confidence) · John 16:15 (quotation, high confidence) · Heb 2:16 (quotation, high confidence) · Heb 2:14 (quotation, high confidence) · Luke 24:39 (quotation, high confidence) · Acts 1:9 (allusion, high confidence) · John 19:37 (quotation, high confidence) · Zech 12:10 (allusion, high confidence) · Matt 16:16 (allusion, medium confidence) · Isa 53:8 (quotation, high confidence) · Mic 5:2 (5:1 LXX) (quotation, high confidence) · Matt 28:19 (allusion, high confidence) · Heb 7:3 (quotation, high confidence) · Luke 3:23–38 (allusion, high confidence) · Luke 2:1 (allusion, medium confidence) · Luke 3:1 (allusion, low confidence) · Acts 1:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret tells John of Antioch that he has refuted Cyril's anathemas (Letter 150); in Letter 151 he warns the monks of the eastern provinces against Cyril's Chapters and sets out his Christology; an appended piece answers the charge that he teaches two Sons.
- This staged passage holds three pieces. (1) Migne Letter 150, to John, bishop of Antioch (431), introducing Theodoret's refutation of Cyril of Alexandria's twelve anathemas (the refutation itself is not in this passage); the printed heading names only Theodoret, bishop of Cyrus, and the addressee is given in other editions' headings. (2) Migne Letter 151, marked [Letter 151], to the monks of the Euphratensis, Osrhoene, Syria, Phoenicia and Cilicia; its heading breaks off in the scan after 'Phoe-'. (3) A short treatise headed 'That even after becoming man our Lord Jesus Christ is one Son', marked [Appended piece]; Migne prints it after Letter 151 without a number, and it is usually counted as part of that letter or as an appendix to it.
- The OCR of this passage dropped many Greek lines; every gap is marked '…' and nothing is supplied. Gaps: a word after 'those who make war from within are' (the sense requires a comparative such as 'more dangerous'); in the sentence on Paul's anathema, after 'and' and after 'the angels' (Gal 1:8); after 'the teaching of the holy Fathers'; in the sentence on the appended refutations (the scan reads 'whether ably … the solution'; Theodoret evidently says he set down each anathema and added his refutation); after 'offspring of Mar-' (probably Marcion with others); after 'the faith we received, with which' (probably words on baptism); after 'is God' (a garbled word, probably 'true'); in the sentence on the man blessed in the Psalms (Ps 1:2); after 'Marcion and' (probably Mani and Valentinus, with the verb of the clause); after 'comes into being in time and'; the noun after 'The' (probably 'narrative'); the end of the Isa 11:10 quotation; after 'with the greatest' (probably 'titles is honored'); the verb and object in 'Since, then, …' (Theodoret evidently says he returned to his own churches, glad because of his freedom from error and grieved because of the decay of his members); in the prayer after 'divided into tongues' and around 'the dispersions'; in the appended piece after 'dare to say it' (evidently a condemnation), after 'to worship', after 'the nature of divinity', after 'before the ages', after 'in various' and 'to keep inviolate', and around 'of regeneration' (evidently words on baptizing); in the closing list, after 'the great' (Damasus' see, and probably another name, since the verbs are plural), after 'those of the' (evidently the imperial city), and after 'Basil, the' (the lost words named a second man, the one who 'boasted the same parents', evidently Basil's brother).
- Corrections remove Migne's Latin column and footnote references read as Greek letters, a variant-reading footnote ('ἀντὶ φύσεως γὰρ ἡ μορφὴ …'), a footnote on the passage 'οἱ δὲ πλησίον ἑστῶτες … ἀνεχομένων', and marginal numbers; some joins (e.g. 'ἀνθρώπι-νον', 'ἀθάνα-τος', 'ὁμολο-γία') are restored. The scan reads 'χύομεν' ('we pour'); translated 'we do not dissolve the union' (λύομεν), which the sense requires. 'Let the word weakness teach that it was not the all-… who was nailed': the scan joins two words ('παντολοίωτος'); a list of divine titles has probably been lost.
- 'The anathemas', 'the Chapters', 'the Egyptian': Cyril of Alexandria's twelve anathemas (Third Letter to Nestorius, 430). Theodoret's summary of them (that the first teaches a change of the Word into flesh, that the second and third teach a mixture of natures, that the ninth denies the Spirit's procession from the Father) is his own polemical reading; Cyril rejected these interpretations. Theodoret's comparisons of Cyril with Apollinaris, Arius, Eunomius, Marcion, Valentinus and Macedonius are his polemic, translated as written.
- The confession ('perfect God and perfect man, of a rational soul and a body … a union of two natures has taken place; therefore we confess one Christ, one Son, one Lord') closely matches the formula the Antiochenes put forward at Ephesus in 431, later the Formula of Reunion (433).
- Theotokos ('God-bearer') and Anthropotokos ('man-bearer'): Theodoret accepts Theotokos and defends using Anthropotokos beside it; left untranslated as the technical titles of the dispute.
- The man blessed in the Psalms: Ps 1:2. 'Moderation is best' (μέτρον ἄριστον) is a saying ascribed to Cleobulus, one of the Seven Sages; Theodoret says its author is 'not of our flock'. The quotation of 'Jeremiah' ('This is our God …') is Baruch 3:35–37, which Theodoret, like many Fathers, cites under Jeremiah's name. Isa 9:6 is quoted in the Septuagint's longer form ('Angel of great counsel … Father of the age to come'). 'He shakes the handmade things of Egypt' alludes to Isa 19:1. The prayer is a pastiche of Scripture (Joel 2:17; Isa 63:19; Ps 79:1, 4; Isa 26:13; Eph 2:14; Isa 27:12; Ps 147:2; John 10:16, 11; Ps 44:23; Matt 8:26).
- The closing list of witnesses: Ignatius of Antioch; Eustathius of Antioch, said here to have presided at the synod (Nicaea, 325; ancient sources differ on who presided); Meletius and Flavian of Antioch; Ephrem the Syrian; Cyprian of Carthage (said here to have died 'through fire'; other ancient accounts say he was beheaded); Damasus of Rome; Alexander and Athanasius of Alexandria; Gregory of Nazianzus, John Chrysostom, and Atticus of Constantinople; Basil and Amphilochius of Iconium; Polycarp, Irenaeus, Methodius, Hippolytus.
- Checked after translation against the public-domain English of Blomfield Jackson, NPNF² 3 (1892), Letters 150–151, and re-read against the Greek.
Notes on the original text
- Digital text corrected (Latin column and footnote reference read into a hyphenated word; rejoined; Latin column read into a hyphenated word; rejoined; Migne's variant-reading footnote read into the text; OCR debris: Latin column; OCR debris: Latin column (Greek lines lost here); OCR debris: Latin column (the preceding 'ἐκ τῶν' is garbled; sense 'before the ages'); OCR debris: Latin column and Migne's column/page reference; OCR debris: Latin column and footnote references; OCR debris: Latin column and footnote references (Greek lines lost here); OCR debris: Latin column and marginal numbers; OCR debris: Latin column inside the Acts quotation; OCR debris: Latin column inside the Baruch quotation; OCR debris: Latin column read as Greek letters; OCR debris: Migne's Latin column read as Greek letters; OCR debris: Migne's Latin column read as Greek letters (Greek lines lost here); OCR debris: footnote references and Latin column; OCR debris: footnote references and Latin column (Greek lines lost here); OCR debris: footnote references and Latin column inside the Isaiah quotation; OCR debris: footnote references and a variant note; OCR debris: footnote references; article restored from its broken ending; OCR debris: margin letters; OCR misreading; OCR misreading of λ as .1; OCR misreading of λλ; OCR misreading of λλ and λ; OCR slip κ for χ; a Migne footnote on the passage 'οἱ δὲ πλησίον ἑστῶτες … ἀνεχομένων' read into the text; stray footnote reference): παι ἰΔηΐϊυ5 651 γα 5, οἱ οὐδ οἱ ετὶ 5 θ681}18 566 0108 Θὰ 418 δι ηΐ ραβοσηάᾷ [ἃ- ᾿πρ δ δὶ ἢῶς ἱῃ Δ] υπὶ Ερο → ; του νὶ, 4υλι! ον ἃ ἀϊν! 5 8116 η8ἃ δἰπί οἱ ἀ ἃ οἱ ΄ → ; ὁ χ πα, οἱ 1591 Ο. --- Τιοοαοτοῖὶ οταϊϊο αὐ 60έ, σεὶ ἱπ Ἐπ- Αἰ ὕτο → ; τηγα] ]ο 18, ἴῃ μᾶς. 08. οσάϊοο φαυοάδπι Ὁ] οἰ μος γρ δία, εἰ. 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Αὐτὰἢἃεἰ οἱ υἱ 85- Α → ; ὁδὶ ἃ νοὶ ἰῃ οὐ, δἰς νϑηΐοὶ, ααριιδἀπηοάτι Υἱυτὴ 15.» Π οἶδα ἴῃ ἃ π85108, οἱ Ομ Βοη → ; πὶ εἰ ἀδδβοοθαῖ, οἱ ΔΩ Ρ ἢ] οΟΒ 5, φὰΐ ροπη οἷαι ΔὉ 110 Τὰ [τὸυ πὶ ἃ ϑρί 5 → ; δεχόμενοι. 6 Δοὶ. → δεχόμενοι.; σάρκα (θ5). » → σάρκα. »; εἰση.19ε → εἰσῆλθε; ἀ.1:1οφύνων → ἀλλοφύλων; ᾿ἸΙαραὴ.1, → Ἰσραήλ,; ἀπα,λ.1αγήν → ἀπαλλαγήν.
Extrabiblical texts: Bar 3:35-37 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology, Heresy, Trinity
Cite (SBL): Theodoret, Ep. 150 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-epistulae/150). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-epistulae/150
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); compared afterwards with Blomfield Jackson's translation in NPNF² 3 (1892).