Compendium of Heretical Fables
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Prologue
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Ὃ μὲν πάνσοφος τῶν ὅλων Θεὸς ἀνδράσιν ὀλίγοις, καὶ τούτοις ἁλιεῦσι καὶ τελώναις, καὶ ἑνὶ σχηνοῤῥάφῳ, τὴν τῆς χεχερσωμένης οἰκουμένης ἐνεχείρισε γεωργίαν. Ὁ δὲ παμπόνηρος δαίμων, ὁ τῶν ἀνθρώπων ἀλάστωρ, τούτους ἰδὼν τῆς πολυθέου πλάνης τὰς ἀκάνθας προῤῥίζους ἀνασπῶντας, καὶ ἑαυτὸν τῶν ὑπηκόων γυμνούμενον, ὧν καὶ πονηρίας τεχνίτης, ἑτέρας ἐξεῦρεν ἐπιθουλῶν ἐπινοίας. Ἐκλεξάμενος γὰρ ἀνθρώπους τῆς οἱκείας ἐνεργείας ἀξίους, καὶ καθάπερ τι προσωπεῖον τὴν τῶν Χριστιανῶν ἐπίκλησιν αὐτοῖς ἐπιθεὶς, καὶ εἷόν τινι μέλιτι περιχρίσας τὸ στόμα τῆς κχύλιχος, τὸ δηλητήριον τοῦ ψεύδους τοῖς ἀνθρώποις προσενήνοχε φάρμακον. Διψῶν δὲ τῶν ἀνθρώπων τὸν ὄλεθρον, οὐκ ἔμεινε κρατυνθῆναι τῶν ἀποστόλων τὸ χήρνγμα, καὶ τότε τὴν ἐξαπάτην προσήνεγκεν ἀλλ᾽ εὐθὲς ἐχείνων γεωργεῖν ἀρξαμένων, καὶ τῆς εὐσεδείας χαταθάλλειν τὰ σπέρματα, οὗτος μεταξὺ χατέσπειρε τὰ ζιζάνια.
Ho men pansophos tōn holōn Theos andrasin oligois, kai toutois halieusi kai telōnais, kai heni schēnorrhaphǭ, tēn tēs chechersōmenēs oikoumenēs enecheirise geōrgian. Ho de pamponēros daimōn, ho tōn anthrōpōn alastōr, toutous idōn tēs polytheou planēs tas akanthas prorrhizous anaspōntas, kai heauton tōn hypēkoōn gymnoumenon, hōn kai ponērias technitēs, heteras exeuren epithoulōn epinoias. Eklexamenos gar anthrōpous tēs hoikeias energeias axious, kai kathaper ti prosōpeion tēn tōn Christianōn epiklēsin autois epitheis, kai heion tini meliti perichrisas to stoma tēs kchylichos, to dēlētērion tou pseudous tois anthrōpois prosenēnoche pharmakon. Dipsōn de tōn anthrōpōn ton olethron, ouk emeine kratynthēnai tōn apostolōn to chērngma, kai tote tēn exapatēn prosēnenken all᾽ euthes echeinōn geōrgein arxamenōn, kai tēs eusedeias chatathallein ta spermata, houtos metaxy chatespeire ta zizania.
The all-wise God of the universe entrusted the cultivation of a world gone to waste to a few men, and these fishermen and tax collectors and one tentmaker. But the all-wicked demon, the scourge of humankind, seeing them tearing up by the roots the thorns of the error of many gods, and himself being stripped of his subjects, devised other schemes of attack, since he is the craftsman of wickedness. He chose men worthy of his own working, put on them the name of Christians like a mask, and, smearing the mouth of the cup as it were with honey, offered to people the deadly poison of falsehood. Thirsting for people's destruction, he did not wait for the preaching of the apostles to be established before he brought his deceit; but as soon as they had begun to farm and to sow the seeds of godliness, he sowed weeds among them.
0.2PG 83
Οἴους μὲν ἣ πιχροτάτη ῥίζα τοῦ Σίμωνος ἐδλάστησε, Κλάδους, καὶ ὡς ὀλεθρίους ἔφυσαν οὗτοι καρποὺς, ἐν’ ἰ τῷ πρώτῳ βιδλίῳ σαφῶς ἐπεδείξαμεν, τὸ μὲν τῶν μύθων μῆκος ὡς ἐνῆν συντεμόντες, τῶν δὲ βλασφημιῶν τὰς μεγίστας εἰπεῖν ὀῤῥωδήσαντες, τὰ δέ Β ρώτερα παραδεδωκότες σιγῇ. Πλημμελεῖν γὰρ ὑπἐλάδομεν, εἰ ταῦτα τοὺς ἀγνοοῦντας διδάξαιμεν " οὐδὲ γὰρ οἱ παντελῶς ταῖς ἡδυπαθείαις δεδουλωμένοι, εἰς ἔννοιαν ἔλαδον τὰ παρ᾽ ἐχείνων τολμώμενα. Ταῦτα δὲ αὐτῶν ταῖς ψυχαῖς ὁ παμπόνηρος ἐνήχησε δαίμων, τὸν κατὰ κηρύκων τῆς ἀληθείας ἀναδεξάμενος πόλε μον, καὶ δόξαν πονηρὰν τῶν τὰ θεῖα πρεσδευόντων διὰ τούτων χατασχεδάσαι πειρώμενος" τῆς γὰρ τὴν βλασφημίαν Χριστιανοὶ γὰρ καὶ τῶν μυσαρῶν δηγμάτων οἱ διδάσκαλοι, καὶ τῶν εὐαγγελικχῶν οἱ χή ρύυχες ὠνομάζοντο, καὶ πᾶς ἀγνοῶν τὸ διάφορον, πάντας ἐναγεῖς ὑπελάμθανε τοὺς τῆς μιᾶς προσηγορίας μετέχοντας. Καὶ ταῦτα τετόλμηκεν ὁ τῆς κακίας εὑρετὴς καὶ τεχνίτης, εὐθὺς τοῦ τῆς ἀληθείας φωτὸς … λους εἰς τὴν οἰκουμένην ἐχπέμψαντος. "Ἔτι γὰρ αὖ» τῶν περιόντων, καὶ Σίμων ἀνεφάνη, καὶ Μένανδρος, καὶ οἱ ἄλλοι τοῦ Σίμωνος φοιτηταὶ, ὧν καὶ πρόσθεν ἐμνήσθημεν. Καὶ Κήρινθον δέ φασιν, Ἰωάννου τοῦ πανευφήμου τοῦ τὸ θεῖον συγγράψαντος Εὐαγγέλιον ἔτι περιόντος, τὰ τῆς οἰκείας αἱρέσεως παρασπεῖραι ζιζάνια. Καὶ ὁ θεσπέσιος δὲ Παῦλος ἄλλων ἐν ταῖς πρὸς Τιμόθεον Ἐπιστολαῖς κατηγόρησε. Λέγει δὲ οὔτως᾽ « Τὰς δὲ βεδήλους κενοφωνίας περιίστασο " ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεθδείας, καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει. Ὧν ἐστιν Ὑμέναιος καὶ Φιλητὸς, οἴτινες περὶ τὴν ἀλήθειαν ἡστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι τὴν τινων πίστιν. ν» Εἶτα δείκνυσι τὸ τῆς ἀληθείας … μέλιος τοῦ Θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην. » Διδάσκει δὲ καὶ ὅπως κήδεται τῶν οἰκείων ὅλων ὁ Κύριος " ε« "Ἔγνω γὰρ, φησὶ, Κύριος τοὺς ὄντας αὐτοῦ. » Εἶτα παραινεῖ φεύγειν τῶν φαύλων τὴν κοινωνίαν ε« Καὶ ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου. » “Ἔπειτα ἐκ παραδείγματος ἰατρεύει τοὺς δυσχεραίνοντας ὅτι τοῖς ἀγαθοῖς οἱ πονηροὶ συνδιάγουσιν. « Ἐν μεγάλῃ γὰρ, φησὶν, οἰκίᾳ οὐκ ἔστι μόνον χρνσᾶ σχεύη, καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα, καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν. » Δείκνυσι δὲ καὶ τὸ τῆς γνώμης αὐθαίρετον, καὶ τὸν νοῦν αὐτοκράτορα ὄντα, κἀὶ ῥᾳδίως τὴν οἰκείαν μετατιθέναι ῥοπὴν ἐφ᾽ ὅπερ ἂν ἐθέλῃ δυνάμενον. Λέγει δὲ οὕτως" ε« Ἔἀν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τῶν τοιούτων , ἔσται σκεῦος εἰς τιμὴν ἡγιασμένον, καὶ εὔχρηστον, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. » Παραπλήσια δὲ κὰν τῇ προτέρᾳ γέγραφεν Ἐπιστολῇ. ε Ταύτην γὰρ, φησὶ, τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἣν τινες ἀπωσάμενοι, περὶ τὴν πίστιν ἐναυάγησαν " ὧν ἐστιν ὙὝμέναιος καὶ ᾿Αλέξανδρος, οὃς παρέδωκα τῷ Σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν. » Σαφῶς δὲ διὰ τούτων ἐδίδαξεν, ὡς ὁ παράνομος βίος ὑποδάθρα «ἧς ἀσεθείας. Τὴν γὰρ ὀγαθὴν συνείδησιν τὸν καθαρὸν προσηγόρευσε βίον. Ἐκείνους δὲ ἔφη ταύτην ἀπιυσσαμένους ναυαγῆσαι περὶ τὴν πίστιν. Καὶ πάλιν « Τοὺς δὲ βεδήλους καὶ γραώδεις μύθους παραιτοῦ. » Καὶ αὖθις’ ςε ΕἾ τις ἑτεροδιδασχαλεΐ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ᾽ εὐσέδειαν διδασκαλίᾳ, τετύφωται μηδὲν ἐπιστάμενος, ἀλλὰ λογομαχῶν, καὶ περὶ ζητήσεις νοσῶν, » καὶ τὰ ἑξῆς. Καὶ μετ᾽ ὀλίγα" « Ῥίζα πάντων τῶν κακῶν ἔστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι, ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν ' ὀδύναις πολλαῖς. » Καὶ ἐν αὐτῷ δὲ τῷ τέλει παραχελευστιχῶς βοᾷ" ε« Ὧ Τιμόθεε, τὴν παρακαταθήκὴν φύλαξον, ἐκτρεπόμενος τὰς βεδήλους φωνίας, καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ἣν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἡστόχησαν. » Ταῦτα μὲν σαφῶς δηλοῖ, ὡς αὐτῶν ἔτι χηρυττόντων ἀνεφάνησαν πολλοὶ τῶν μυσαρῶν αἱρέσεων ἀρχηγοί. Προαγορεύει δὲ καὶ ὡς μετὰ τὴν αὐτῶν ἐκδημίαν, κενά τινες τούς σφισι πειθομένους διδάξουσι δόγματα. « Τὸ γὰρ Πνεῦμα, φησὶν, ῥητῶς λέγει, ὅτι ἐν ὑστέροις χαιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις, καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, χεχαντηριασμένων τὴν ἰδίαν συνείδησιν, χωλυάντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλη- Ψιν μετ᾽ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. ν» Κἀν τῇ δευτέρᾳ δὲ πολλὰς τῶν μετ᾽ αὐτοὺς ἐσομένων ἀνθρώπων κατηγορίας προειπὼν, καὶ ταῦτα προστέθειχεν " « Ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτίξοντες γυγαιχάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἕπι… τρόπον δὲ Ἰάννης καὶ Ἰαμδρὴς ἀντέστησαν Μωῦσῇ, οὕτως καὶ οὗτοι ἀνθέστανται τῇ ἀληθείᾳ, ἄνθρωποι χατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. ν» Εἶτα προλέγει καὶ τὸ τῆς ψευδολογίας εὐφώρᾶτον" «᾿ἈΑλλ᾽ οὐ προκόψουσιν ἐπὶ πλεῖστον " ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐχείνων ἐγένετο. » Ἐγὼ δὲ τὰς ἀποστολικὰς παρήγαγον μαρτυρίας, δεῖξαι βουλόμενος, ὡς ἔτι γεωργούντων αὐτῶν ὁ κοινὸς δυσμενὴς παρέσπειρε τῶν αἱρέσεων τὰ ζιζάνια. ᾿Αλλ᾽ ὁ πάνσοφος Δεσπότης, τὴν μὲν τῶν πονηρῶν σπερμάτων χαταθολὴν οὐκ ἐκώλυσε " τὰ δὲ πλεῖστα τῶν ζιζανίων εἰς σῖτον μετέδαλε " καὶ μαρτυροῦσι καὶ πόλεις, καὶ κῶμαι, καὶ τῶν Σίμωνος, καὶ τῶν Μενάνδρου, καὶ Κλεοδίου, καὶ «ους, καὶ Ἐπιφάνους, καὶ τῶν ἄλλων ἁπαξαπλὼς τῶν τοιούτων ζιζανίων ἀπηλλαγμέναι. Τοὺς γὰρ ὑπ᾽ ἐχείνων βουχοληθέντας πυροὺς ὡρίμους ὁ Δεσπότης ὠνόμασεν. ᾿Ολίγοι δέ τινες ἄγαν εὐαρίθμητοι, καὶ οὗτοι σποράδες ἕν τισι τῶν πόλεων, τὴν Βαλεντίνου, καὶ Μαρκίωνος, καὶ τοῦ Μάνεντος διέμειναν περικείμενοι λώδην " εἰς ἔλεγχον δὲ ἴσως τῶν νῦν τὰς Ἐκκλησίας νέμειν πεπιστευμένων, οὐδὲ τὰ σμικρὰ των δυσσεδῶν αἱρέσεων λείψανα μεταθαλεῖν μένων. Ὁ δὲ ἀντίθεος δαίμων τοῦ κατὰ τῆς εὐσεδείας πολέμου χόρον λαθεῖν οὐκ ἠθέλησεν’ ἀλλὰ ἄλλους πάλιν κατὰ τῆς ἀληθείας ἐστράτευσεν ἄντικρυς ἐναντία τοῖς κοῖς.
Oious men hē pichrotatē rhiza tou Simōnos edlastēse, Kladous, kai hōs olethrious ephysan houtoi karpous, en’ i tǭ prōtǭ bidliǭ saphōs epedeixamen, to men tōn mythōn mēkos hōs enēn syntemontes, tōn de blasphēmiōn tas megistas eipein orrhōdēsantes, ta de B rōtera paradedōkotes sigę̄. Plēmmelein gar hypeladomen, ei tauta tous agnoountas didaxaimen " oude gar hoi pantelōs tais hēdypatheiais dedoulōmenoi, eis ennoian eladon ta par᾽ echeinōn tolmōmena. Tauta de autōn tais psychais ho pamponēros enēchēse daimōn, ton kata kērykōn tēs alētheias anadexamenos pole mon, kai doxan ponēran tōn ta theia presdeuontōn dia toutōn chataschedasai peirōmenos" tēs gar tēn blasphēmian Christianoi gar kai tōn mysarōn dēgmatōn hoi didaskaloi, kai tōn euangelikchōn hoi chē ryyches ōnomazonto, kai pas agnoōn to diaphoron, pantas enageis hypelamthane tous tēs mias prosēgorias metechontas. Kai tauta tetolmēken ho tēs kakias heuretēs kai technitēs, euthys tou tēs alētheias phōtos … lous eis tēn oikoumenēn echpempsantos. "Eti gar au» tōn periontōn, kai Simōn anephanē, kai Menandros, kai hoi alloi tou Simōnos phoitētai, hōn kai prosthen emnēsthēmen. Kai Kērinthon de phasin, Iōannou tou paneuphēmou tou to theion syngrapsantos Euangelion eti periontos, ta tēs oikeias haireseōs paraspeirai zizania. Kai ho thespesios de Paulos allōn en tais pros Timotheon Epistolais katēgorēse. Legei de outōs᾽ « Tas de bedēlous kenophōnias periistaso " epi pleion gar prokopsousin asethdeias, kai ho logos autōn hōs gangraina nomēn hexei. Hōn estin Hymenaios kai Philētos, oitines peri tēn alētheian hēstochēsan, legontes tēn anastasin ēdē gegonenai, kai anatrepousi tēn tinōn pistin. n» Eita deiknysi to tēs alētheias … melios tou Theou hestēken, echōn tēn sphragida tautēn. » Didaskei de kai hopōs kēdetai tōn oikeiōn holōn ho Kyrios " e« "Egnō gar, phēsi, Kyrios tous ontas autou. » Eita parainei pheugein tōn phaulōn tēn koinōnian e« Kai apostētō apo adikias pas ho onomazōn to onoma Kyriou. » “Epeita ek paradeigmatos iatreuei tous dyscherainontas hoti tois agathois hoi ponēroi syndiagousin. « En megalę̄ gar, phēsin, oikią ouk esti monon chrnsa scheuē, kai argyra, alla kai xylina, kai ostrakina, kai ha men eis timēn, ha de eis atimian. » Deiknysi de kai to tēs gnōmēs authaireton, kai ton noun autokratora onta, kai rhądiōs tēn oikeian metatithenai rhopēn eph᾽ hoper an ethelę̄ dynamenon. Legei de houtōs" e« Ean tis ekkatharę̄ heauton apo tōn toioutōn , estai skeuos eis timēn hēgiasmenon, kai euchrēston, eis pan ergon agathon hētoimasmenon. » Paraplēsia de kan tę̄ proterą gegraphen Epistolę̄. e Tautēn gar, phēsi, tēn parangelian paratithemai soi, teknon Timothee, kata tas proagousas epi se prophēteias, hina strateuę̄ en autais tēn kalēn strateian, echōn pistin kai agathēn syneidēsin, hēn tines apōsamenoi, peri tēn pistin enauagēsan " hōn estin HyYmenaios kai ᾿Alexandros, hoos paredōka tǭ Sataną, hina paideuthōsi mē blasphēmein. » Saphōs de dia toutōn edidaxen, hōs ho paranomos bios hypodathra «hēs asetheias. Tēn gar ogathēn syneidēsin ton katharon prosēgoreuse bion. Ekeinous de ephē tautēn apiyssamenous nauagēsai peri tēn pistin. Kai palin « Tous de bedēlous kai graōdeis mythous paraitou. » Kai authis’ se EI tis heterodidaschaleï, kai mē proserchetai hygiainousi logois tois tou Kyriou hēmōn Iēsou Christou, kai tę̄ kat᾽ eusedeian didaskalią, tetyphōtai mēden epistamenos, alla logomachōn, kai peri zētēseis nosōn, » kai ta hexēs. Kai met᾽ oliga" « Rhiza pantōn tōn kakōn estin hē philargyria, hēs tines oregomenoi, apeplanēthēsan apo tēs pisteōs, kai heautous periepeiran ' odynais pollais. » Kai en autǭ de tǭ telei paracheleustichōs boą" e« Hō Timothee, tēn parakatathēkēn phylaxon, ektrepomenos tas bedēlous phōnias, kai antitheseis tēs pseudōnymou gnōseōs, hēn tines epangellomenoi peri tēn pistin hēstochēsan. » Tauta men saphōs dēloi, hōs autōn eti chēryttontōn anephanēsan polloi tōn mysarōn haireseōn archēgoi. Proagoreuei de kai hōs meta tēn autōn ekdēmian, kena tines tous sphisi peithomenous didaxousi dogmata. « To gar Pneuma, phēsin, rhētōs legei, hoti en hysterois chairois apostēsontai tines tēs pisteōs, prosechontes pneumasi planois, kai didaskaliais daimoniōn, en hypokrisei pseudologōn, chechantēriasmenōn tēn idian syneidēsin, chōlyantōn gamein, apechesthai brōmatōn, ha ho theos ektisen eis metalē- Psin met᾽ eucharistias tois pistois kai epegnōkosi tēn alētheian. n» Kan tę̄ deuterą de pollas tōn met᾽ autous esomenōn anthrōpōn katēgorias proeipōn, kai tauta prostetheichen " « Ek toutōn gar eisin hoi endynontes eis tas oikias, kai aichmalōtixontes gygaicharia sesōreumena hamartiais, agomena hepi… tropon de Iannēs kai Iamdrēs antestēsan Mōysę̄, houtōs kai houtoi anthestantai tę̄ alētheią, anthrōpoi chatephtharmenoi ton noun, adokimoi peri tēn pistin. n» Eita prolegei kai to tēs pseudologias euphōraton" «᾿AAll᾽ ou prokopsousin epi pleiston " hē gar anoia autōn ekdēlos estai pasin, hōs kai hē echeinōn egeneto. » Egō de tas apostolikas parēgagon martyrias, deixai boulomenos, hōs eti geōrgountōn autōn ho koinos dysmenēs parespeire tōn haireseōn ta zizania. ᾿All᾽ ho pansophos Despotēs, tēn men tōn ponērōn spermatōn chatatholēn ouk ekōlyse " ta de pleista tōn zizaniōn eis siton metedale " kai martyrousi kai poleis, kai kōmai, kai tōn Simōnos, kai tōn Menandrou, kai Kleodiou, kai «ous, kai Epiphanous, kai tōn allōn hapaxaplōs tōn toioutōn zizaniōn apēllagmenai. Tous gar hyp᾽ echeinōn boucholēthentas pyrous hōrimous ho Despotēs ōnomasen. ᾿Oligoi de tines agan euarithmētoi, kai houtoi sporades hen tisi tōn poleōn, tēn Balentinou, kai Markiōnos, kai tou Manentos diemeinan perikeimenoi lōdēn " eis elenchon de isōs tōn nyn tas Ekklēsias nemein pepisteumenōn, oude ta smikra tōn dyssedōn haireseōn leipsana metathalein menōn. Ho de antitheos daimōn tou kata tēs eusedeias polemou choron lathein ouk ēthelēsen’ alla allous palin kata tēs alētheias estrateusen antikrys enantia tois kois.
What branches the most bitter root of Simon put forth, and what deadly fruits they bore, we showed clearly in the first book. We cut short the length of the fables as far as possible; the greatest of their blasphemies we shrank from stating, and the more [shameful] things we passed over in silence. For we judged that we would do wrong if we taught these things to those who do not know them; for not even those wholly enslaved to pleasures have conceived of what those people dared. These things the all-wicked demon sounded into their souls, having taken up the war against the heralds of the truth and trying through these men to spread an evil reputation about those who honor divine things. For the teachers of the loathsome doctrines and the heralds of the gospel were both called Christians, and everyone who did not know the difference took all who shared the one name to be accursed. And the inventor and craftsman of wickedness dared this as soon as … had sent the light of truth out into the world. For while [the apostles] were still living, Simon appeared, and Menander, and the other disciples of Simon whom we mentioned before. They say too that Cerinthus sowed the weeds of his own heresy while John, the all-praised writer of the divine Gospel, was still alive. And the inspired Paul too accused others in his Letters to Timothy. He speaks thus: “Avoid profane, empty talk; for they will advance further in ungodliness, and their word will spread like gangrene. Among them are Hymenaeus and Philetus, who have missed the mark concerning the truth, saying that the resurrection has already happened, and they overturn the faith of some.” Then he shows the [security] of the truth: “… foundation of God stands firm, having this seal.” He teaches also how the Lord cares for all his own: “For the Lord,” he says, “knows those who are his.” Then he urges them to flee the company of the wicked: “And let everyone who names the name of the Lord depart from iniquity.” Then by an example he heals those who are vexed that the wicked live alongside the good: “For in a great house,” he says, “there are not only vessels of gold and silver, but also of wood and of clay, some for honor and some for dishonor.” He shows too that the will is free and that the mind is its own master, able easily to shift its inclination to whatever it wishes. He says thus: “If anyone cleanses himself from these things, he will be a vessel for honor, sanctified and useful, prepared for every good work.” He wrote similar things in the earlier Letter as well: “This charge,” he says, “I entrust to you, Timothy my child, in accordance with the prophecies that went before concerning you, that by them you may wage the good warfare, holding faith and a good conscience, which some have rejected and made shipwreck concerning the faith; among them are Hymenaeus and Alexander, whom I have handed over to Satan, that they may be taught not to blaspheme.” By these words he taught clearly that a lawless life is the foundation of ungodliness; for by “a good conscience” he meant a pure life, and he said that those who thrust it away made shipwreck concerning the faith. And again: “Refuse profane and old wives' fables.” And again: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and with the teaching that accords with godliness, he is puffed up, knowing nothing, but quarreling about words and sick over questions,” and so on. And a little later: “The love of money is the root of all evils; some, reaching after it, have wandered from the faith and pierced themselves with many pains.” And at the very end he cries out in exhortation: “O Timothy, guard the deposit, turning away from profane talk and the contradictions of what is falsely called knowledge, which some have professed and missed the mark concerning the faith.” These things show clearly that many leaders of the loathsome heresies appeared while the apostles were still preaching. He also foretells that after their departure some would teach empty doctrines to those who believed them: “For the Spirit,” he says, “says expressly that in later times some will depart from the faith, giving heed to deceiving spirits and teachings of demons, through the hypocrisy of liars seared in their own conscience, forbidding marriage and [commanding] to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.” And in the second Letter, having foretold many charges against people who would come after them, he added this too: “For among them are those who creep into houses and take captive silly women laden with sins, led away by … [as Jannes and] Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, disqualified concerning the faith.” Then he foretells too how easily their lying will be detected: “But they will not advance very far; for their folly will be plain to all, as theirs also was.” I have brought forward these apostolic testimonies because I wished to show that while the apostles were still farming, the common enemy sowed the weeds of the heresies among them. But the all-wise Master did not prevent the sowing of the evil seeds, yet he changed most of the weeds into wheat. Cities and villages bear witness to this, freed from the followers of Simon and Menander and Cleobius and …, and Epiphanes, and in a word all the other such weeds; for the Master called those who had been shepherded by them ripe wheat. Only a few, very easily counted, and those scattered in some of the cities, have remained clothed in the disgrace of Valentinus, Marcion and Mani, perhaps to convict those now entrusted with shepherding the churches, who have not even changed the small remnants of the impious heresies. But the God-opposing demon would not take his fill of the war against godliness; he again marshalled others against the truth, directly opposed to the [earlier] ….
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Ἐπειδὴ τὰς ἐναντίας ἀλλήλαις αἱρέσεις ἐν τοῖς προτέροις βιδλίοις πεποιήκαμεν δήλας, φέρε δὴ καὶ τὰς ἄλλας, αἵ μεταξὺ τούτων κἀκείνων ἐδλάστησαν, τοὺς ἀγνοοῦντας διδάξωμεν. Καθάπερ γὰρ οἱ δόνος δυσώδους ποιότητος ἐκ τῇς γῆς ἀναδίδονται, καὶ λυμαίνονται μὲν σπέρματα, λυμαίνονται δὲ φυτὰ, οἱ δὲ γηπόνοι τούτους θηρεύοντες διαφθείρουσιν " οὕτω ἐκ τῆς τοῦ διαβόλου κακοτεχνίας αἱρέσεις, αἵ τῶν ἀνθρώπων τοὺς χουφοτέρους το " ἀλλὰ ταύτας τῆς εὑσεθείας οἱ ἄριστοι γεωργοὶ τῶν θείων ληΐων ἐξήλασαν, καὶ φρούδους ἀπἐφηναν. Τὰς δὲ τούτων ἐπιδουλὰς, καὶ διὰ τῆς τῶν διαῤῥήδην τοὺς ἀποστόλους ἐδίδαξε, ποτὲ μὲν εἰπὼν, πολλοὺς ψευδοχρίστους καὶ ψευδοπροφήτας καὶ ψευδἀποστόλους φανήσεσθαι ποτὲ δὲ φυλάττεσθαι, τούτους παρεγγυήσας, καὶ ἐπαγαγών" « Πολλοὶ ἐλεύσονται πρὸς ὑμᾶς ἐν ἐνδύμασι προθάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. » Εἶτα διδάσκει, πῶς διαγνῶναι προσήκει τὴν τοῦ προθάτου, καὶ τὴν τοῦ τὸ χώδιον … -κῶν γὰρ αὐτῶν, φησὶν, ἐπιγνώσεσθε αὐτούς. » Ἔπειτα διά τινος εἰκόνος σαφέστερον ἀποφαῖνει τὸν λόγον. «Μήτι γὰρ, φησὶ, συλλέγουσιν ἀπὸ ἀχαγθῶν σταφυλὰς , ἣ ἀπὸ τριδόλων σῦκα: Οὕτω πᾶν δένδρον ἀγαθὸν ἀγαθοὺς καρποὺς ποιεῖ, τὸ δὲ πονηρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. » Καὶ πλατύνας τὸν λόγον ἐπήγαγεν' « Αρα γε ἐκ τῶν καρπὼν αὐτῶν ἐπιγνώσεσθε αὐτούς. ν Ἰκανὰ μὲν οὖν καὶ αὐτὰ καθ᾽ ἑαυτὰ τὰ δυσαγῆ καὶ πὰρμίαρα δόγματα τὸν οἰκεῖον ἐπιδεῖξαι πατέρα. ε Ἐκ γὰρ τοῦ καρποῦ, φησὶ, τὸ δένδρον γινώσκεται. » ᾿Απόχρη δὲ καὶ τὸ τούτων τέλος διελέγξαι τὸ ψεῦδος. Εὐδιάλυτον γὰρ τὸ ψεῦδος, μόνιμον δὲ τῆς ἀληθείας τὸ κράτος. Διά τοι τοῦτο, φροῦδοι μὲν τῆς διαθολικῆς ἐνεργείας οἱ μῦθοι ἀνθεῖ δὲ καὶ τέθηλε τῶν Εὐαγγελίων τὰ δόγματα. Καὶ πολλῶν πεπολεμηχότων, καὶ δήμων, καὶ δημαγωγῶν, καὶ στρατηγῶν, καὶ βασιλέων, διέμεινεν ἐπὶ τῆς πέτρας ἐρηρεισμένα τὰ τῆς Ἐκκλησίας θεμέλια" οἱ δὲ τῶν δυσωνύμων αἱρέσόων κήρυκες ἔφυγον, χἀάτὰ τὸν εἰρηκότα Σοφὸν, οὐδενὸς διώκοντος. Αὐτοῦ γάρ ἐστι φωνή" ε ᾿Ανῆχά μου τὰς χεῖρας, καὶ ἐξηράνθησαν, καὶ ἐγένοντο ὡσεὶ χόρτος ξηρὸς ἐπὶ δωμάτων" τὸ δὲ σωτήῤιόν μου εἰς τὸν αἰῶνα ἔσται, κἀὶ ἡ δικαιοσύνη μου οὐ μὴ ἐχλίπῈ.} Ἀλλ᾽ ἐπὶ τὴν διήγησιν τῶν ὑπολοίπων μεταδῶμεν δογμάτων.
Epeidē tas enantias allēlais haireseis en tois proterois bidliois pepoiēkamen dēlas, phere dē kai tas allas, hai metaxy toutōn kakeinōn edlastēsan, tous agnoountas didaxōmen. Kathaper gar hoi donos dysōdous poiotētos ek tę̄s gēs anadidontai, kai lymainontai men spermata, lymainontai de phyta, hoi de gēponoi toutous thēreuontes diaphtheirousin " houtō ek tēs tou diabolou kakotechnias haireseis, hai tōn anthrōpōn tous chouphoterous to " alla tautas tēs heusetheias hoi aristoi geōrgoi tōn theiōn lēïōn exēlasan, kai phroudous apephēnan. Tas de toutōn epidoulas, kai dia tēs tōn diarrhēdēn tous apostolous edidaxe, pote men eipōn, pollous pseudochristous kai pseudoprophētas kai pseudapostolous phanēsesthai pote de phylattesthai, toutous parengyēsas, kai epagagōn" « Polloi eleusontai pros hymas en endymasi prothatōn, esōthen de eisi lykoi harpages. » Eita didaskei, pōs diagnōnai prosēkei tēn tou prothatou, kai tēn tou to chōdion … -kōn gar autōn, phēsin, epignōsesthe autous. » Epeita dia tinos eikonos saphesteron apophainei ton logon. «Mēti gar, phēsi, syllegousin apo achagthōn staphylas , hē apo tridolōn syka: Houtō pan dendron agathon agathous karpous poiei, to de ponēron dendron karpous ponērous poiei. » Kai platynas ton logon epēgagen' « Ara ge ek tōn karpōn autōn epignōsesthe autous. n Ikana men oun kai auta kath᾽ heauta ta dysagē kai parmiara dogmata ton oikeion epideixai patera. e Ek gar tou karpou, phēsi, to dendron ginōsketai. » ᾿Apochrē de kai to toutōn telos dielenxai to pseudos. Eudialyton gar to pseudos, monimon de tēs alētheias to kratos. Dia toi touto, phroudoi men tēs diatholikēs energeias hoi mythoi anthei de kai tethēle tōn Euangeliōn ta dogmata. Kai pollōn pepolemēchotōn, kai dēmōn, kai dēmagōgōn, kai stratēgōn, kai basileōn, diemeinen epi tēs petras erēreismena ta tēs Ekklēsias themelia" hoi de tōn dysōnymōn hairesoōn kērykes ephygon, chaata ton eirēkota Sophon, oudenos diōkontos. Autou gar esti phōnē" e ᾿Anēcha mou tas cheiras, kai exēranthēsan, kai egenonto hōsei chortos xēros epi dōmatōn" to de sōtērion mou eis ton aiōna estai, kai hē dikaiosynē mou ou mē echlipE.} All᾽ epi tēn diēgēsin tōn hypoloipōn metadōmen dogmatōn.
Since in the earlier books we have made plain the heresies opposed to one another, come, let us also teach those who do not know them the others that sprouted between these and those. For just as … of a foul quality come up out of the earth and ruin seeds and ruin plants, and the farmers hunt them down and destroy them, so from the devil's craft came heresies which … the more light-minded of men; but the best farmers of godliness drove these out of the divine cornfields and made them vanish. The Lord … expressly taught the apostles about their plots, at one time saying that many false christs and false prophets and false apostles would appear, at another charging them to guard against these, and adding: “Many will come to you in sheep's clothing, but inwardly they are ravening wolves.” Then he teaches how one should tell the sheep from the one [who wears] the fleece …: “by their fruits,” he says, “you will know them.” Then by an image he makes his word clearer: “Do they gather grapes from thorns, or figs from thistles? So every good tree bears good fruit, but the bad tree bears bad fruit.” And broadening the point he added: “So then by their fruits you will know them.” The accursed and utterly foul doctrines are enough in themselves to show their own father: “For the tree,” he says, “is known by its fruit.” Their end too suffices to expose the falsehood; for falsehood is easily dissolved, but the power of truth endures. That is why the fables of the devil's working have vanished, while the doctrines of the Gospels bloom and flourish. Though many have made war on it, peoples and demagogues and generals and kings, the foundations of the church have remained fixed on the rock; but the heralds of the ill-named heresies have fled, as the Wise One said, when no one pursued. For his is the saying: “I let go my hands, and they withered and became like dry grass on the housetops; but my salvation will be forever and my righteousness will not fail.” But let us pass to the account of the remaining doctrines.
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Ὅτι μὲν τῶν δυσωνύμων αἱρέσεων αἱ πλείους τοῖς ἀρχεγόνοις Βαλεντίνου θεοῖς τῷ Βυθῷ καὶ τῇ Σιγῇ παρεδόθησαν, ἐν τοῖς ἤδη γραφεῖσι βιθλίοις δεδήλωται. Μαρτυροῦσι δὲ τῷ λόγῳ πόλεις καὶ κῶμαι τούτων ἀπηλλαγμέναι. ᾿Αλλ᾽ ὁ τοῦ ψεύδους πατὴρ, ὃν ἀνθρωποκτόνον εἰκότως ὁ Κύριος προσηγόρευσεν (ἀεὶ γὰρ ταῖς τῶν ἀνθρώπων ἐπιδουλεύει ψυχαΐς), ἑτέρας ἐπιθουλῶν ἐτεκτήνατο μηχανάς. Συνιδὼν γὰρ, ὡς μυσαρὰ πᾶσιν εἶναι δοκεῖ τὰ περὶ Θεοῦ τῶν ὅλων παρὰ τῶν ἐχείνου φοιτητῶν εἰρημένα, καὶ τῆς οἶκονομίας οἱ λόγοι τὸ πιθανὸν οὐκ ἐσχήκασιν " οἱ μὲν γὰρ γυμνὴν ἔφασαν ἐπιφανῆναι θεότητα, οἱ δὲ μόνην ἀνθρωπότητα θεότητος ἔρημον τὴν οἰκονομίαν ἐργά σασθαι" ἐκέρασεν ἀσέδειαν ἑκατέρας ἀπηλλαγμένην …
Hoti men tōn dysōnymōn haireseōn hai pleious tois archegonois Balentinou theois tǭ Bythǭ kai tę̄ Sigę̄ paredothēsan, en tois ēdē grapheisi bithliois dedēlōtai. Martyrousi de tǭ logǭ poleis kai kōmai toutōn apēllagmenai. ᾿All᾽ ho tou pseudous patēr, hon anthrōpoktonon eikotōs ho Kyrios prosēgoreusen (aei gar tais tōn anthrōpōn epidouleuei psychaïs), heteras epithoulōn etektēnato mēchanas. Synidōn gar, hōs mysara pasin einai dokei ta peri Theou tōn holōn para tōn echeinou phoitētōn eirēmena, kai tēs oikonomias hoi logoi to pithanon ouk eschēkasin " hoi men gar gymnēn ephasan epiphanēnai theotēta, hoi de monēn anthrōpotēta theotētos erēmon tēn oikonomian erga sasthai" ekerasen asedeian hekateras apēllagmenēn …
That most of the ill-named heresies were handed over to the primal gods of Valentinus, Depth and Silence, has been shown in the books already written; and cities and villages freed from them bear witness to what we say. But the father of lies, whom the Lord fittingly called a man-killer (for he always plots against human souls), contrived other engines of attack. For he saw that what his disciples had said about the God of the universe seemed loathsome to all, and that their accounts of the dispensation had no persuasiveness, since some said that a bare Godhead appeared, and others that a mere humanity, empty of Godhead, carried out the dispensation; so he mixed an ungodliness free of either …
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Γλυκὺ μὲν εἶναι τὸ μέλι πᾶσιν ἀνθρώποις δοκεῖ, καὶ συγκρίσεως δίχα " γλυκύτερον δὲ φαίνεται, πιἀξιέραστον μὲν ἅπαντες νομίζουσι, μετὰ δὲ νόσον, ἀξιεραστοτέραν νομίζουσι " καὶ γαλήνη δὲ θυμηρεστέρα μετὰ χειμῶνα. Οὕτω καὶ τὴν ἀλήθειαν οἱ σω… δὲ ὅμως αὐτὴν καὶ θειοτέραν παρεξεταζόμενον ἀπο…φαίνει τὸ ψεῦδος.. Ἐπειδὴ τοίννν τὸ τοῦ ψεύδους ἐπεδείξαμεν αἶσχος, καὶ τοὺς αἱρετικοὺς ἐγυμνώσαμὲν μύθους, καὶ δῆλον αὐτῶν γεγένηται καὶ τὸ δυσσεδὲς, καὶ τὸ ἀτερπὲς καὶ ἀπίθανον, φέρε τούτοις τὴν εὐαγγελικὴν παραθέντες διδασκαλίαν, δείξωμεν φωτὸς καὶ ζόφου διαφορὰν, καὶ ὑγείας ἄκρας καὶ νόσου χαλεπιυτάτης. ᾿Αλλὰ γὰρ οὐκ ἔστιν εδρεῖν εἰκόνα τῇ προκειμένῃ παρεξετάσει Καὶ γὰρ καὶ τὸ σκότος, εἰ καὶ τοῦ φωτὸς ἀπολείπεκαι, ἀλλ' οὖν χρείαν τοῖς ἀνθρώποις ἀναγκαίαν προσφέρει" τοῖς γὰρ μεθ᾽ ἡμέραν πονοῦσιν τὴν ἀνάπαυλαν ἡ νὺξ πραγματεύεται, Καὶ ἡἣ νόσος δὲ πολλοῖς γέγονεν ὀνησιφόρος" τὸν γὰρ Σωτῆρα διὰ ταύτης καὶ Δημιουργὸν ἐπιγνόντες, καὶ τῶν ἀνιαρῶν ἐπηγγείλαντα τὴν ἀπαλλαγὴν, καὶ τυχόντες ὧν ἤτησᾶν, ἐφρόντισαν ἀρετῆς. Ἐκ δὲ τῶν παμπονήρων μύθων ἐχείνων, καὶ τῶν ἀῤῥήτων βλασφημιῶν, πᾶσα λώδη φαίνεται τοῖς πειθομένοις. Οὐκ οὖν ἔστιν εὑρεῖν ἐναντίαν εἰκόνα τῇ τῶν ἐναντίων τούτων δογμάτων διαφορᾷ " μᾶλλον δὲ, μίαν εὗρον λίαν ἔναργεστάτην. “Ὅσον γὰρ Θεοῦ καὶ διαδόλου τὸ μέσον, τοσαύτη τῆς τοῦ Θεοῦ καὶ διαδόλου διδασκαλίας διαφορά, Καὶ τοῦτο δείξει σαφέστερον τοῖς μύθοις 'ἐκείνοις παρατιθέμενον τῶν θείων λογίων τὸ κάλλος, τὰς τοῦ νοεροῦ φωτὸς ἐχπέμπον μαρμαρυγάς. Χρὴ ᾿ δὲ χὰὶ πρὸ τῶν ἄλλων ἁπάντων εἰπεῖν, τίνα περὶ τῆς τῶν ὅλων ἀρχῆς ἐδιδάχθημεν.
Glyky men einai to meli pasin anthrōpois dokei, kai synkriseōs dicha " glykyteron de phainetai, piaxieraston men hapantes nomizousi, meta de noson, axierastoteran nomizousi " kai galēnē de thymērestera meta cheimōna. Houtō kai tēn alētheian hoi sō… de homōs autēn kai theioteran parexetazomenon apo…phainei to pseudos.. Epeidē toinnn to tou pseudous epedeixamen aischos, kai tous hairetikous egymnōsamen mythous, kai dēlon autōn gegenētai kai to dyssedes, kai to aterpes kai apithanon, phere toutois tēn euangelikēn parathentes didaskalian, deixōmen phōtos kai zophou diaphoran, kai hygeias akras kai nosou chalepiytatēs. ᾿Alla gar ouk estin edrein eikona tę̄ prokeimenę̄ parexetasei Kai gar kai to skotos, ei kai tou phōtos apoleipekai, all' oun chreian tois anthrōpois anankaian prospherei" tois gar meth᾽ hēmeran ponousin tēn anapaulan hē nyx pragmateuetai, Kai hēē nosos de pollois gegonen onēsiphoros" ton gar Sōtēra dia tautēs kai Dēmiourgon epignontes, kai tōn aniarōn epēngeilanta tēn apallagēn, kai tychontes hōn ētēsan, ephrontisan aretēs. Ek de tōn pamponērōn mythōn echeinōn, kai tōn arrhētōn blasphēmiōn, pasa lōdē phainetai tois peithomenois. Ouk oun estin heurein enantian eikona tę̄ tōn enantiōn toutōn dogmatōn diaphorą " mallon de, mian heuron lian enargestatēn. “Hoson gar Theou kai diadolou to meson, tosautē tēs tou Theou kai diadolou didaskalias diaphora, Kai touto deixei saphesteron tois mythois 'ekeinois paratithemenon tōn theiōn logiōn to kallos, tas tou noerou phōtos echpempon marmarygas. Chrē ᾿ de chai pro tōn allōn hapantōn eipein, tina peri tēs tōn holōn archēs edidachthēmen.
Honey seems sweet to all people even without comparison, but it seems sweeter to those who have tasted … ; all think [health] lovable, but after sickness they think it more lovable; and calm too is more welcome after a storm. So also the truth … ; yet falsehood, set beside it, shows it even more divine. Since, then, we have shown the shame of falsehood and stripped the heretical fables bare, and their impiety, their unpleasantness and their implausibility have become plain, come, let us set the teaching of the gospel beside them and show the difference between light and darkness, between perfect health and grievous disease. And yet no image can be found for the comparison before us. For darkness, though it falls short of light, still brings people a necessary service: night procures rest for those who toil by day. And disease has profited many: through it they came to know the Savior and Creator, who promised release from their pains, and when they obtained what they asked for, they took care for virtue. But from those utterly wicked fables and unspeakable blasphemies nothing but ruin comes to those who believe them. So no image can be found that matches the difference between these opposite doctrines; or rather, I have found one, very clear indeed. As great as the distance between God and the devil, so great is the difference between the teaching of God and the teaching of the devil. And this will be shown more clearly when the beauty of the divine oracles, sending out the gleams of spiritual light, is set beside those fables. But before everything else we must say what we have been taught about the first principle of all things.
Chapter 1
1.1PG 83
Σίμων δὲ πρῶτος, ὁ Σαμαρείτης ὁ μάγος, τῆς τούτου κακοτεχνίας ὑπουργὸς ἀνεφάνη. Ὃς ἀπὸ Γιτθῶν ὁρμώμενος (κώμη δὲ αὕτη Σαμαρειας),. καὶ γοητείας εἰς ἄκρον ἐλάσας, πρῶτον μὲν πολλοὺς ἔπεισε δι’ ἧς ἔδρα τερατουργίας, προσεδρεύειν αὐτῷ, καὶ θείαν τινὰ δύναμιν ὀνομάζειν. Ἔπειτα δὲ, τοὺς ἀποστόλους ἰδὼν ἀληθεῖς ὄντως καὶ θείας θανματουργίας ἐπιτελοῦντας, καὶ τοῖς προσιοῦσι δωρηυμέγους τὴν χάριν τοῦ Πνεύματος, ἀξιῶν τὴν ἴσην παρ᾽ αὑτῶν ἐξουσίαν λαθεῖν, ἐπειδὴ ὁ μέγας Πέτρος ἐφώρᾶσεν αὐτοῦ τὴν παμπόνηρον γνώμην, καὶ τοῖς τῆς μετανοίας θεραπεῦσαι φαρμάκοις τὰ δυσίατα τὴς διανοίας προσέταξε τραύματα, εὐθὺς ἐκεῖνος πρὸς τὴν προτέραν ἐπανῆλθε κακοτεχνίαν, καὶ τὴν Σαμάρειαν καταλιπὼν, ὡς δεξαμένην τὰ σωτήρια σπέρματα, πρὸς τοὺς μηδέπω γεωργηθέντας ὑπὸ τῶν ἀποστόλων ἐξέδραμεν, ἵνα ταῖς μαγγανείαις … ἀποστόλων ἀποφήνῃ τὰ δόγματα. ᾿Αλλ᾽ ἡ θεία χάρις τὸν μέγαν Πέτρον κατὰ τῆς τούτου μανίας χαθώπλισεν. Οὗτος γὰρ ἑπόμενος, τὴν μυσαρὰν αὑτοῦ διδασκαλίαν, οἷον ὁμίχλην τινὰ καὶ ζόφον ἀπεσχεδάννυτο, τῆς δὲ ἀληθείας τοῦ φωτὸς τὰς ἀκτῖνας ἐδείκνυ. ᾿λλ᾽ ὅμως καὶ προφανῶς διελεγχόμενος ὃ τρισο άθλιος, οὐκ ἐπαύσατο κατὰ τῆς ἀληθείας παραταττύμενος, ἕως εἰς τὴν Ῥώμην ἀφίκετο, Κλαυδίου Καίσαρος βασιλεύοντος. Τοσοῦτον δὲ Ῥωμαίους ταῖς γοητείαις χατέπληξεν, ὡς καὶ στήλῃ τιμηθῆναι χαλκῇ. ᾿Αλλὰ πάλιν ὁ θεῖος ἀφικόμενος Πέτρος, ἐγύμνωσεν αὐτὸν τῶν τῇς ἀπάτης πτερῶν, καὶ τέλος εἰς ἀγῶνα θαυματουργίας προσκαλεσάμενος, καὶ θείας χάριτος καὶ γοητείας τὸ διάφορον δείξας, πάντων ὁρώντων Ῥωμαίων, ἀφ᾽ ὕψους αὐτὸν πολλοῦ χατέῤῥαξε προσευξάμενος, καὶ τρὺς αὐτόπτας τοῦ θαύματος εἰς σωτηρίαν ἐξ ρησεν οὐτὸς τοιοῦ- ἃ τον μῦθον ἐγέννησεν " !Απειρόν τινα ὑπέθετο δύναμιν ταύτην δὲ ῥίζωμα τῶν ὅλων ἐκάλεσεν. Εἶναι δὲ αὐτὴν πῦρ ἔφησε, διπλῆν ἐνέῤγειαν ἔχον, τὴν μὲν φαινομένην, τὴν δὲ κεκρυμμένην " τὸν δὲ κόσμον γεννητὸν εἶναι, γεγενῆσθαι δὲ ἐκ τῆς φαινομένης τοῦ πυρὸς ἐνεργείας " πρῶτον δὲ ἐξ αὑτῆς προῦὔληθῆναι τρεῖς συζυγίας, ἃς καὶ ῥίζας ἐκάλεσε" χοὶ τὴν μὲν πρώτην προσηγόρευσε γοῦν καὶ ἐπίνοιαν, τὴν ὃὲ δευτέραν, ρωγὴν καὶ ἔνγοιαν, τὴν δὲ τρίτην «λογισμὸν καὶ ἐνθύμησιν. Ἑαυτὸν δὲ τὴν ἄπειρον ὠνόμασε δύναμιν, καὶ Ἰουδαίοις μὲν ὡς Υἱὸν φανῆναι, πρὸς δὲ Σαμαρείτας ὡς Πατέρα ἐν δὲ τοῖς ἄλλοις ἔθνεσιν ὡς Πνεῦμα ἅγιον ἐπιφοιτῆσαι. Καὶ ἑτέραν δέ τινα ἐπὶ τέγους ἑστῶσαν, προσαγορευομένην ᾿Ελένην, σύνοικον ποιησάμενος, τὴν πρώτην αὑτοῦ ἔννοιαν ἔφασκεν εἷναι, καὶ μητέρα τῶν ὅλων ὠνόμαζε, καὶ δι᾽ αὐτῆς καὶ τοὺς ἀγγέλους, καὶ τοὺς ἀρχαγγέλους πεποιηκέναι " ὑπὸ δὲ τῶν ἀγγέλων δημιουργηθῆναι τὸν κόσμον " εἶτα τοὺς ἀγ… Οὐ γὰρ ἐδούλοντο, φησὶν, αὐτῆς καλεῖσθαι ποιήματα. Οὗ δὴ χάριν καὶ εἰς πολλὰ αὐτὴν εἰσήγαγον σώματα γυναικεῖα, καὶ εἰς ἐκείνην ὃὲ τὴν Ἑλένην, δι᾽ ἣν ὁ Τρωϊχὸς ἐγένετο πόλεμος. Ταύτης ἕνεκα καὶ αὐτὸν ἔλεγε κατεληλυθέναι, ὥστε καὶ αὐτὴν τῶν ἐπικειμένων ἐλευθερῶσαι δεσμῶν, καὶ τοῖς ἀνθρώποις διὰ τἧς εἰς αὐτὸν ἐπιγνώσεως παρασχεῖν σωτηρίαν" κατἐληλυθέναι δὲ ἀλλοιούμενον, ὥστε μὴ γνωσθῆναι τοῖς τὴν κτίσιν οἰχονομοῦσιν ἀγγέλοις. καὶ φανῆναι ἕν Ἰουδαίᾳ ὡς ἄνθρωπον μὴ ὄντα ἄνθρωπον, καὶ παθεῖν ἥκιστα πεπονθότα " τοὺς δὲ προφήτας τῶν ἀγγόλων ὑπουργοὺς γεγενῆσθαι. Τοὺς δὲ εἰς αὐτὸν πιστεύοντας ἐκέλευσε μὴ προσέχειν ἐκείνους, μηδὲ φρίττειν τῶν νόμων τὰς ἀπειλὰς, ἀλλὰ πράττειν ὡς ἐλευθέρους ἅπερ ἂν ἐθελήσωσιν " οὐ γὰρ διὰ πράξεων ἀγαθῶν, ἀλλὰ διὰ χάριτος τεύξεσθαι τῆς σωτηρίας. Οὗ δὴ χάριν οἱ τῆς τούτου συμμορίας πᾶσαν ἐτόλμων ἀσέλγειαν, καὶ μαγγανείαις ἐχρῶντο παντοδαπαῖς, ἐρωτικά τινα καὶ ἀγώγιμα μηχανώμενοι, καὶ τὰ ἄλλα ὅσα τῆς γοητείας ἴδια ὡς θεῖα μετιόντες μυστήρια. Καὶ τούτου μὲν ὃν τύπῳ Διὸς εἰκόνα κατασκευάσαντες, τῆς δὲ γε Ἑλένης ἐν τῷ εἴδει τῆς ᾿Αθηνᾶς, καύταις ἐθυμίων καὶ ἔσπενδον, καὶ ὡς θεοὺς προσεχύγουν, Σιμωνιανοὺς ἑαυτοὺς ὀνομάζοντες. Ἔχ τῆσδε αἱρέσεως, οὐκ ἐπὶ πλεῖστον διήρκεσαν, ἀλλὰ λήθη
Simōn de prōtos, ho Samareitēs ho magos, tēs toutou kakotechnias hypourgos anephanē. Hos apo Gitthōn hormōmenos (kōmē de hautē Samareias),. kai goēteias eis akron elasas, prōton men pollous epeise di’ hēs edra teratourgias, prosedreuein autǭ, kai theian tina dynamin onomazein. Epeita de, tous apostolous idōn alētheis ontōs kai theias thanmatourgias epitelountas, kai tois prosiousi dōrēumegous tēn charin tou Pneumatos, axiōn tēn isēn par᾽ hautōn exousian lathein, epeidē ho megas Petros ephōrasen autou tēn pamponēron gnōmēn, kai tois tēs metanoias therapeusai pharmakois ta dysiata tēs dianoias prosetaxe traumata, euthys ekeinos pros tēn proteran epanēlthe kakotechnian, kai tēn Samareian katalipōn, hōs dexamenēn ta sōtēria spermata, pros tous mēdepō geōrgēthentas hypo tōn apostolōn exedramen, hina tais manganeiais … apostolōn apophēnę̄ ta dogmata. ᾿All᾽ hē theia charis ton megan Petron kata tēs toutou manias chathōplisen. Houtos gar hepomenos, tēn mysaran hautou didaskalian, hoion homichlēn tina kai zophon apeschedannyto, tēs de alētheias tou phōtos tas aktinas edeikny. ᾿ll᾽ homōs kai prophanōs dielenchomenos ho triso athlios, ouk epausato kata tēs alētheias paratattymenos, heōs eis tēn Rhōmēn aphiketo, Klaudiou Kaisaros basileuontos. Tosouton de Rhōmaious tais goēteiais chateplēxen, hōs kai stēlę̄ timēthēnai chalkę̄. ᾿Alla palin ho theios aphikomenos Petros, egymnōsen auton tōn tę̄s apatēs pterōn, kai telos eis agōna thaumatourgias proskalesamenos, kai theias charitos kai goēteias to diaphoron deixas, pantōn horōntōn Rhōmaiōn, aph᾽ hypsous auton pollou chaterrhaxe proseuxamenos, kai trys autoptas tou thaumatos eis sōtērian ex rēsen outos toiou- ha ton mython egennēsen " !Apeiron tina hypetheto dynamin tautēn de rhizōma tōn holōn ekalesen. Einai de autēn pyr ephēse, diplēn energeian echon, tēn men phainomenēn, tēn de kekrymmenēn " ton de kosmon gennēton einai, gegenēsthai de ek tēs phainomenēs tou pyros energeias " prōton de ex hautēs prouylēthēnai treis syzygias, has kai rhizas ekalese" choi tēn men prōtēn prosēgoreuse goun kai epinoian, tēn hoe deuteran, rōgēn kai engoian, tēn de tritēn «logismon kai enthymēsin. Heauton de tēn apeiron ōnomase dynamin, kai Ioudaiois men hōs Huion phanēnai, pros de Samareitas hōs Patera en de tois allois ethnesin hōs Pneuma hagion epiphoitēsai. Kai heteran de tina epi tegous hestōsan, prosagoreuomenēn ᾿Elenēn, synoikon poiēsamenos, tēn prōtēn hautou ennoian ephasken heinai, kai mētera tōn holōn ōnomaze, kai di᾽ autēs kai tous angelous, kai tous archangelous pepoiēkenai " hypo de tōn angelōn dēmiourgēthēnai ton kosmon " eita tous ag… Ou gar edoulonto, phēsin, autēs kaleisthai poiēmata. Hou dē charin kai eis polla autēn eisēgagon sōmata gynaikeia, kai eis ekeinēn hoe tēn Helenēn, di᾽ hēn ho Trōïchos egeneto polemos. Tautēs heneka kai auton elege katelēlythenai, hōste kai autēn tōn epikeimenōn eleutherōsai desmōn, kai tois anthrōpois dia tēs eis auton epignōseōs paraschein sōtērian" katelēlythenai de alloioumenon, hōste mē gnōsthēnai tois tēn ktisin oichonomousin angelois. kai phanēnai hen Ioudaią hōs anthrōpon mē onta anthrōpon, kai pathein hēkista peponthota " tous de prophētas tōn angolōn hypourgous gegenēsthai. Tous de eis auton pisteuontas ekeleuse mē prosechein ekeinous, mēde phrittein tōn nomōn tas apeilas, alla prattein hōs eleutherous haper an ethelēsōsin " ou gar dia praxeōn agathōn, alla dia charitos teuxesthai tēs sōtērias. Hou dē charin hoi tēs toutou symmorias pasan etolmōn aselgeian, kai manganeiais echrōnto pantodapais, erōtika tina kai agōgima mēchanōmenoi, kai ta alla hosa tēs goēteias idia hōs theia metiontes mystēria. Kai toutou men hon typǭ Dios eikona kataskeuasantes, tēs de ge Helenēs en tǭ eidei tēs ᾿Athēnas, kautais ethymiōn kai espendon, kai hōs theous prosechygoun, Simōnianous heautous onomazontes. Ech tēsde haireseōs, ouk epi pleiston diērkesan, alla lēthē
Simon, the Samaritan magician, was the first to appear as the servant of the devil's evil craft. He came from Gitta (a village of Samaria), and having driven sorcery to its height, he first persuaded many, by the wonders he worked, to attend on him and to call him a certain divine power. Then, seeing the apostles performing true and truly divine miracles and bestowing the grace of the Spirit on those who came to them, he asked to receive equal authority from them. When the great Peter detected his utterly wicked intention and ordered him to heal the hard-to-cure wounds of his mind with the medicines of repentance, he at once went back to his former evil craft. Leaving Samaria, since it had received the saving seeds, he ran off to those not yet cultivated by the apostles, so that by his sorceries he might … the doctrines of the apostles. But divine grace armed the great Peter against his madness. Following him, Peter scattered his loathsome teaching like a mist and darkness and showed the rays of the light of truth. Yet, though plainly refuted, the thrice-wretched man did not cease to array himself against the truth until he came to Rome in the reign of Claudius Caesar. He so astounded the Romans with his sorceries that he was even honored with a bronze statue. But the divine Peter came there too and stripped him of the wings of his deceit; and at last, calling him to a contest of miracles and showing the difference between divine grace and sorcery, while all the Romans looked on he brought him crashing down from a great height by his prayer, and he … the eyewitnesses of the miracle to salvation. This man gave birth to a fable of this kind. He posited a certain infinite power, which he called the root of all things. He said it is fire, having a twofold activity, one visible and the other hidden; that the world is generated, and was generated from the visible activity of the fire; and that from it there first came forth three pairs, which he also called roots: the first he named Mind and Thought, the second Voice and Name, the third Reasoning and Reflection. Himself he named the infinite power, and said that he appeared to the Jews as Son, to the Samaritans as Father, and among the other nations visited as Holy Spirit. And having taken as his companion another woman, one who stood on a roof, called Helen, he said that she was his First Thought, called her mother of all things, and said that through her he had made the angels and archangels, and that the world was fashioned by the angels. Then the angels … For they did not wish, he says, to be called her creatures. For this reason they also put her into many women's bodies, including that Helen on whose account the Trojan War took place. On her account, he said, he himself had come down, so as to free her from the bonds laid on her, and to give people salvation through knowledge of himself. He came down changing his form, so as not to be recognized by the angels who govern creation, and appeared in Judea as a man though he was not a man, and suffered though he did not suffer at all. The prophets, he said, were servants of the angels. He ordered those who believed in him not to heed them nor to dread the threats of the laws, but to do as free men whatever they wished; for they would obtain salvation not through good deeds but through grace. For this reason the members of his company dared every licentiousness and used sorceries of every kind, contriving love charms and spells, and practicing all the other arts of sorcery as if they were divine mysteries. They made an image of him in the form of Zeus and of Helen in the form of Athena, burned incense and poured libations to these and worshiped them as gods, calling themselves Simonians. [The adherents] of this heresy did not last very long, but oblivion …
1.2PG 83
Μένανδρος δέ τις, καὶ αὐτὸς Σαμαρείτης, ἀπὸ Χαδραὶ κώμης οὕτω καλουμένης ὁρμώμενος, τὴν μὲν ἐκείνον διεδέξατο γοητείαν, ἑαυτὸν δὲ οὐ τὴν πρώτην ὠνόμασε δύναμιν" ἄγνωστον γὰρ ἔφησε ταύτην " ἀλλ᾽ ὑπ᾽ ἐκείνης ἀπεστάλθαι βρενθυόμενος Σωτῆρα ἑαυτὸν προαηγόρευσε, τοὺς δὲ ἀγγέλους, τῷ Σίμωνι παραπλησίωξ;, ὑπὸ τῆς ἐννοίας ἔφησε προδληθῆναι, καὶ τούτους τὸν κόσμον δημιουργῆσα:" σώζεσθαι δὲ τοὺς εἰς αὐτὺν βαπτιζομένους, καὶ κρείττους ἀποτελεῖσθαι κὰν τῷδε τῷ βίῳ, καὶ λαμδάνειν δύναμιν εἰς τὸ ῥᾷστα τῶν κοσμοποιῶν … ὁ ἐν φιλοσόφου σχήματι τῆς ἀληθείας γεγενημένος αυνήγορος, καὶ τὸν τοῦ μαρτυρίου ἀναδησάμενος στέφανον, καὶ Εἰρηναῖος, οὗ καὶ πρόσθεν ἐμνήσθημεν " ἀποστολικὸς δὲ καὶ οὗτος ἀνήρ" καὶ Ὠριγένης, Σατορνῖλος, καὶ Βασιλίδης, ὁ μὲν αὐχῶν πατρίδα τὴν ᾿Αντιόχειαν τὴν Ὀρόντῃ τῷ ποταμῷ γειτονεύουσαν, διδασκάλῳ καὶ ἀλλήλοις ἀνέπλασαν μύθους" ἄμφω δὲ ἐπὶ ᾿Αδριανοῦ τοῦ Καίσαρος ἐγένοντο.
Menandros de tis, kai autos Samareitēs, apo Chadrai kōmēs houtō kaloumenēs hormōmenos, tēn men ekeinon diedexato goēteian, heauton de ou tēn prōtēn ōnomase dynamin" agnōston gar ephēse tautēn " all᾽ hyp᾽ ekeinēs apestalthai brenthyomenos Sōtēra heauton proaēgoreuse, tous de angelous, tǭ Simōni paraplēsiōx?, hypo tēs ennoias ephēse prodlēthēnai, kai toutous ton kosmon dēmiourgēsa:" sōzesthai de tous eis autyn baptizomenous, kai kreittous apoteleisthai kan tǭde tǭ biǭ, kai lamdanein dynamin eis to rhąsta tōn kosmopoiōn … ho en philosophou schēmati tēs alētheias gegenēmenos aunēgoros, kai ton tou martyriou anadēsamenos stephanon, kai Eirēnaios, hou kai prosthen emnēsthēmen " apostolikos de kai houtos anēr" kai Ōrigenēs, Satornilos, kai Basilidēs, ho men auchōn patrida tēn ᾿Antiocheian tēn Orontę̄ tǭ potamǭ geitoneuousan, didaskalǭ kai allēlois aneplasan mythous" amphō de epi ᾿Adrianou tou Kaisaros egenonto.
A certain Menander, himself a Samaritan, from a village called Chabrai, inherited Simon's sorcery. He did not call himself the first power, for he said that it is unknown; but, swaggering, he declared that he had been sent by it and called himself Savior. Like Simon he said that the angels were put forth by Thought and that they fashioned the world; and that those baptized into him are saved, become superior even in this life, and receive power to [overcome] the world-makers most easily … who in the garb of a philosopher became an advocate of the truth and bound on the crown of martyrdom, and Irenaeus, whom we mentioned before, he too an apostolic man, and Origen. Satornilus and Basilides, the one boasting Antioch near the river Orontes as his homeland, … fashioned fables [different from] their teacher and from one another. Both lived under Hadrian Caesar.
1.3PG 83
Ἐγὼ δὲ τὴν Σατορνίλου πρῶτον ἐπιδείξω “ μυθολογίαν. Οὗτος, τῷ Μενάνδρῳ παραπλησίως, ἕνα ἔφησεν εἶναι Πατέρα παντάπασιν ἄγνωστον " τοῦτον δὲ ἀγγέλους δημιουργῆσαι, καὶ τὰς ἄλλας δυνάμεις " ἑπτὰ δέ τινας ἐκ τούτων τὸν κόσμον ποιῆσαι, καὶ τὸν ἄνθρωπον. διαπλάσαι, καὶ αὑτούς φησιν εἰρηκέναι τὸ, ε Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν. » Τοῦ δὲ πλάσματος ἀνορθοῦσθαι μὴ δυναμένου, ἀλλὰ σκώληκος δίκην ἐρπύζοντος, οἰχτείρασα, φησὶν, ἡ θεία δύναμις, ζωῆς σπινθῇρα κατέπεμψε, καὶ τὸν ἀτελῆ ἄνθρωπον ἐτελεσιούργησε " τοῦτον δὲ τὸν σπινθῆρα τῆς ζωῆς μετὰ τὴν τοῦ ζώου διάλυσιν, ἀνατρέχειν πρὸς τὴν ἀποστείλασαν δύναμιν. Τὸν ὃὲ Σωτῆρα καὶ Κύριον. οὐκ ἀγένητὸν μόνον, ἀλλὰ καὶ ἀγέννητον ἔφησε, καὶ ἀσώματον, καὶ ἀνείδεον " φαντασίᾳ δὲ μᾶλλον, οὐκ ἀληθείᾳ τοῖς ἀνθρώποις ἐπιφανῆναι. Τὸν δὲ. τῶν Ἰουδαίων Θεὸν ἕνα τῶν ἀγγέλων εἴρηκεν εἶναι. Εἶτα τοῦ πλάσματος ἐπιλησθεὶς (ἀγέννητον γὰρ προσηγόρευσε τὸν Σωτῆρα), τὸν πατέρα φησὶ τοῦ Χριστοῦ, καταλῦσαι βουλόμενον μετὰ τῶν ἄλλων ἀγγέλων καὶ τὸν τῶν Ἰουδαίων Θεὸν, ἀποστεῖλαι τὸν: Χριστὸν εἰς τὸν κόσμον ἐπὶ σωτηρίᾳ τῶν εἰς αὐτὸν πιστευόντων ἁνθρώπων. Δύο τῶν ἀνθρώπων εἶναι λέγει διασχρορὰς, γαὶ τοὺς μὲν εἶναι ἀγαθοὺς, τοὺς δὲ πονηροὺς, καὶι ταύτην ἕν φύσει τὴν διαφορὰν εἰληφέναι. Τῶν δὲ πονηρῶν δαιμόνων τοῖς πονηροῖς συμπραττόντων, ἦλθε, φησὶν, ὁ Σιυυτὴρ ἐπαμῦναι τοῖς ἀγαθοῖς. Τὸν δὲ γάμον οὗτος πρῶτος τοῦ διαθδόλου διδασκαλίαν ὠνόμασε. Νομοθετεῖ δὲ καὶ ἐμψύχων ἀπέχεσθαι. Τῶν δὲ προφητειῶν τὰς μὲν) ὑπὸ τῶν κοσμοποιῶν ἀγγέλων ἔφησεν εἰρῆσθαι, τὰς δὲ ὑπὸ τοῦ Σατανᾶ καὶ τοῦτον δὲ ἄγγελον εἶναι, διαφερόντως ἀντιπράττοντὰ τῷ τῶν Ἰουδαίων Θεῷ.
Egō de tēn Satornilou prōton epideixō “ mythologian. Houtos, tǭ Menandrǭ paraplēsiōs, hena ephēsen einai Patera pantapasin agnōston " touton de angelous dēmiourgēsai, kai tas allas dynameis " hepta de tinas ek toutōn ton kosmon poiēsai, kai ton anthrōpon. diaplasai, kai hautous phēsin eirēkenai to, e Poiēsōmen anthrōpon kat᾽ eikona kai kath᾽ homoiōsin. » Tou de plasmatos anorthousthai mē dynamenou, alla skōlēkos dikēn erpyzontos, oichteirasa, phēsin, hē theia dynamis, zōēs spinthę̄ra katepempse, kai ton atelē anthrōpon etelesiourgēse " touton de ton spinthēra tēs zōēs meta tēn tou zōou dialysin, anatrechein pros tēn aposteilasan dynamin. Ton hoe Sōtēra kai Kyrion. ouk agenēton monon, alla kai agennēton ephēse, kai asōmaton, kai aneideon " phantasią de mallon, ouk alētheią tois anthrōpois epiphanēnai. Ton de. tōn Ioudaiōn Theon hena tōn angelōn eirēken einai. Eita tou plasmatos epilēstheis (agennēton gar prosēgoreuse ton Sōtēra), ton patera phēsi tou Christou, katalysai boulomenon meta tōn allōn angelōn kai ton tōn Ioudaiōn Theon, aposteilai ton: Christon eis ton kosmon epi sōtērią tōn eis auton pisteuontōn hanthrōpōn. Dyo tōn anthrōpōn einai legei diaschroras, gai tous men einai agathous, tous de ponērous, kaii tautēn hen physei tēn diaphoran eilēphenai. Tōn de ponērōn daimonōn tois ponērois symprattontōn, ēlthe, phēsin, ho Siyytēr epamynai tois agathois. Ton de gamon houtos prōtos tou diathdolou didaskalian ōnomase. Nomothetei de kai empsychōn apechesthai. Tōn de prophēteiōn tas men) hypo tōn kosmopoiōn angelōn ephēsen eirēsthai, tas de hypo tou Satana kai touton de angelon einai, diapherontōs antiprattonta tǭ tōn Ioudaiōn Theǭ.
I shall first set out the mythology of Satornilus. Like Menander, he said that there is one Father, wholly unknown; that he made angels and the other powers; that seven of these made the world and formed man; and he says that they said, “Let us make man in our image and likeness.” Since the thing they had formed could not stand upright but crawled like a worm, the divine power, he says, took pity and sent down a spark of life and completed the incomplete man; and after the creature's dissolution this spark of life runs back to the power that sent it. The Savior and Lord he called not only unbegotten but also unborn, bodiless and formless, and said that he appeared to people in appearance rather than in truth. The God of the Jews he said was one of the angels. Then, forgetting his own fiction (for he had called the Savior unborn), he says that the Father of Christ, wishing to destroy the God of the Jews together with the other angels, sent Christ into the world for the salvation of people who believe in him. He says there are two kinds of people, some good and some evil, and that this difference comes by nature; and since the evil demons work with the evil, the Savior came, he says, to help the good. He was the first to call marriage a teaching of the devil. He also lays down that one must abstain from animate things. Of the prophecies, he said, some were spoken by the world-making angels and others by Satan; and Satan too is an angel, who works especially against the God of the Jews.
1.4PG 83
Ὁ δὲ Βασιλίδης, τούτων ὡς εὐτελῶν καταφρονήσας τῶν μύθων, ἑτέρους δυσσεόεστέρους Ἔφησε γὰρ τὸν ᾿Αγέννητον Νοῦν πρῶτον γεννῆσαι, ἐκ δὲ τοῦ Νοὸς προδληθῆναι τὸν Λόγον, Φρόνησιν δὲ ἀπὸ τοῦ Λόγου, ἀπὸ δὲ τῆς Φρονήσεως Σοφίαν καὶ Δύναμιν, ἐκ δὲ τούτων ἀγγέλους καὶ ἀρχαγγέλους " τούτους δὲ δημιουργῆσαι τὸν οὐρανόν - ἐκ δὲ τῆς τούτων ἀποῤῥοίας ἄλλους γενομένους ἀγγέλους, ἅλλον οὐρανὸν ποιῆσαι τῷ πρώτῳ προσόμοιον " εἶτα πάλιν ἐκ τῆς τούτων ἀποῤῥοίας ἑτέρους φύντας, τεχτήνασθαι καὶ τούτους ἕτερον οὐρανὸν, καὶ τοὺς ἐκ τούτων πάλιν ἄλλον, καὶ μέχρι τριαχοσιοστοῦ καὶ ἑξηκοστοῦ πέμπτου διαρκέσαι τὴν γενομένην ἀπόῤῥοιαν, καὶ τὴν τῶν οὐρανῶν δημιουργίαν " τοὺς δὲ τὸν οὐρανὸν τὸν ἔσχατον, τὸν ὑφ᾽ ἡμῶν ὁρώμενον, οἰκοῦντας ἀγγέλους δημιουργῆσαι τὸν κόσμον, καὶ τὴν τῆς γῆς διανείμασθαι δεσποτείαν, ἕνα δὲ χληρωθῆναι τὴν τῶν Ἰουδαίων οἰκονομίαν, καὶ τοῦτον ἄρχειν τῶν ἄλλων. βουληθέντι δὲ τούτῳ τοῖς οἰκείοις ἅπαντα ὑποτάξαι τὰ ἔθνη, τοὺς ἄλλους ἄρχοντας ἀντιπράξασθαι, τὸν δὲ ᾿Αγέννητον ταῦτα θεώμενον τὸν πρωτόγονον αὐτοῦ Νοῦν ἀποστεῖλαι, ὃν καὶ Χριστὸν προσηγόρευσεν, ὥστε σῶσαι τοὺς πιστεῦσαι προαιρουμένους " παθεῖν δὲ τοῦτον οὐδαμῶς λέγει, ἀλλὰ Σίμωνα τὸν Κυρηναῖον ὑπομεῖναι τὸ πάθος νομισθέντα εἶναι Χριστόν " τὸν δὲ Χριστὸν πόῤῥωθεν ὁρῶντα, Ὑελᾷν τῶν Ἰουδαίων τὴν ἀπόνοιαν, εἶθ᾽ ὕστερον ἀπελθεῖν πρὸς τὸν ἀποστείλαντα. Χρῆναι δὲ πιστεύειν ἔλεγεν, οὐκ εἰς τὸν ἐσταυρωμένον, ἀλλ᾽ εἰς τὸν ἐσταυρῶσθαι δόξαντα. Οὕτω γὰρ, φησὶ, δυνατὸν τῆς τῶν χυσμοποιῶν δυναστείας ἀπαλλαγῆναι. Ἠρνήθη δὲ καὶ οὗτος τῆς σαρκὸς τὴν ἀνάστασιν, τὰς δὲ προφητείας καὶ αὐτὸς ὑπ᾽ ἀγγέλων ἔφησε γεγενῆσθαι, τὸν δὲ νόμον ὑπὸ τοῦ ἄρχοντος τεθῆναι τῶν Ἰουδαίων. Τῶν δὲ εἰδωλοθύτων ἀδεῶς μεταλαμθάνειν προσέταξε, καὶ τὰς ἀπειρημένας πράξεις ἀδιακρίτως ἐπιτελεῖν. Καὶ οὗτοι δὲ, ὁμοίως τοῖς ἀπὸ Μενάνδρου καὶ Σίμωνος, καὶ ἐπῳδαῖς χρῶνται, καὶ γοητείαις, καὶ παντοδαπαῖς μαγγανείαις. Καὶ ἀγγέλων δὲ ὀνόματα διαπλάσαντες, τοὺς μὲν τὸν πρῶτον ἔχειν ἔφασαν οὐρανὸν, τοὺς δὲ τὸν δεύτερον, καὶ ἐφεξῆς μέχρι τοῦ πέμπτου καὶ ἑξηκοστοῦ καὶ τριαχοσιοστου, Τὸν δὲ Σωτῆρα καὶ Κύριον Καυλακαύαν ὀνομάξονσι. Ταῦτα δὲ ἄῤῥητα εἶναι καλοῦσι, καὶ οὐ πᾶσι χωρητὰ καὶ καταληπτὰ, ἀλλὰ ἑνὶ ἀπὸ χιλίων. Εἶναι δὲ τὸν ἄρχοντα αὐτῶν φησιν ᾿Αὐρασάξ " ἡ γὰρ Ψψήφος τοῦ ὀνόματος τῶν τξε' οὐρανῶν σημαίνει τὸν ἀριθμόν. Εἶχε δὲ καὶ προφῆτας ὁ Βασιλίδης, Βαρχάθαν καὶ Βαρχὼφ, καὶ ἑτέρους τινὰς παραρωτέρους ἀνέπλασς μύθους, οὗς διὰ τὴν τῶν ἕντευ δὲ, ὁ τοῦ Βασιλίδου υἱὸς, μετά τινος ἐπιθήχης τὴν τοῦ πατρὸς μυθολογίαν ἐκράτυνε. Καταγωνίζουται καὶ Εἰρηναῖος, καὶ Κλήμης ὁ Στρωματεὺς, δὲ τούτους, ᾿Αγρίππας, ὁ καὶ Κάστωρ ἐπίκλην, καὶ Ὠριγένης, τῆς ἀληθείας ὑπερμαχοῦντες.
Ho de Basilidēs, toutōn hōs eutelōn kataphronēsas tōn mythōn, heterous dysseoesterous Ephēse gar ton ᾿Agennēton Noun prōton gennēsai, ek de tou Noos prodlēthēnai ton Logon, Phronēsin de apo tou Logou, apo de tēs Phronēseōs Sophian kai Dynamin, ek de toutōn angelous kai archangelous " toutous de dēmiourgēsai ton ouranon - ek de tēs toutōn aporrhoias allous genomenous angelous, hallon ouranon poiēsai tǭ prōtǭ prosomoion " eita palin ek tēs toutōn aporrhoias heterous phyntas, techtēnasthai kai toutous heteron ouranon, kai tous ek toutōn palin allon, kai mechri triachosiostou kai hexēkostou pemptou diarkesai tēn genomenēn aporrhoian, kai tēn tōn ouranōn dēmiourgian " tous de ton ouranon ton eschaton, ton hyph᾽ hēmōn horōmenon, oikountas angelous dēmiourgēsai ton kosmon, kai tēn tēs gēs dianeimasthai despoteian, hena de chlērōthēnai tēn tōn Ioudaiōn oikonomian, kai touton archein tōn allōn. boulēthenti de toutǭ tois oikeiois hapanta hypotaxai ta ethnē, tous allous archontas antipraxasthai, ton de ᾿Agennēton tauta theōmenon ton prōtogonon autou Noun aposteilai, hon kai Christon prosēgoreusen, hōste sōsai tous pisteusai proairoumenous " pathein de touton oudamōs legei, alla Simōna ton Kyrēnaion hypomeinai to pathos nomisthenta einai Christon " ton de Christon porrhōthen horōnta, Hyeląn tōn Ioudaiōn tēn aponoian, eith᾽ hysteron apelthein pros ton aposteilanta. Chrēnai de pisteuein elegen, ouk eis ton estaurōmenon, all᾽ eis ton estaurōsthai doxanta. Houtō gar, phēsi, dynaton tēs tōn chysmopoiōn dynasteias apallagēnai. Ērnēthē de kai houtos tēs sarkos tēn anastasin, tas de prophēteias kai autos hyp᾽ angelōn ephēse gegenēsthai, ton de nomon hypo tou archontos tethēnai tōn Ioudaiōn. Tōn de eidōlothytōn adeōs metalamthanein prosetaxe, kai tas apeirēmenas praxeis adiakritōs epitelein. Kai houtoi de, homoiōs tois apo Menandrou kai Simōnos, kai epǭdais chrōntai, kai goēteiais, kai pantodapais manganeiais. Kai angelōn de onomata diaplasantes, tous men ton prōton echein ephasan ouranon, tous de ton deuteron, kai ephexēs mechri tou pemptou kai hexēkostou kai triachosiostou, Ton de Sōtēra kai Kyrion Kaulakauan onomaxonsi. Tauta de arrhēta einai kalousi, kai ou pasi chōrēta kai katalēpta, alla heni apo chiliōn. Einai de ton archonta autōn phēsin ᾿Aurasax " hē gar Pspsēphos tou onomatos tōn txe' ouranōn sēmainei ton arithmon. Eiche de kai prophētas ho Basilidēs, Barchathan kai Barchōph, kai heterous tinas pararōterous aneplass mythous, hous dia tēn tōn henteu de, ho tou Basilidou huios, meta tinos epithēchēs tēn tou patros mythologian ekratyne. Katagōnizoutai kai Eirēnaios, kai Klēmēs ho Strōmateus, de toutous, ᾿Agrippas, ho kai Kastōr epiklēn, kai Ōrigenēs, tēs alētheias hypermachountes.
Basilides despised these fables as cheap and [devised] other, more impious ones. He said that the Unbegotten first begot Mind; from Mind came forth the Word, from the Word Prudence, from Prudence Wisdom and Power, and from these angels and archangels; these made the heaven. From their outflow other angels came into being and made another heaven like the first; then again others sprang from their outflow and these too built another heaven, and those from them yet another, and the outflow and the making of heavens went on to the three hundred and sixty-fifth. The angels who inhabit the last heaven, the one we see, made the world and divided the rule of the earth among them; one was allotted the governance of the Jews, and he rules the others. When he wished to subject all the nations to his own people, the other rulers opposed him; and the Unbegotten, seeing this, sent his firstborn Mind, whom he also called Christ, to save those who choose to believe. He says that he did not suffer at all, but that Simon of Cyrene endured the passion, being thought to be Christ, while Christ, watching from a distance, laughed at the folly of the Jews and afterwards went away to the one who had sent him. One must believe, he said, not in the one crucified but in the one who seemed to be crucified; for so, he says, one can be freed from the dominion of the world-makers. He too denied the resurrection of the flesh. The prophecies, he too said, came from angels, and the law was laid down by the ruler of the Jews. He ordered his followers to partake of things sacrificed to idols without fear and to do forbidden acts without distinction. These too, like the followers of Menander and Simon, use incantations, sorcery and magic of every kind. They fashioned names of angels and said that some hold the first heaven, others the second, and so on up to the three hundred and sixty-fifth. The Savior and Lord they name Kaulakau. These things they call unspeakable, not to be grasped or understood by all, but by one in a thousand. Their ruler, he says, is Abrasax; for the numerical value of the name signifies the number of the 365 heavens. Basilides also had prophets, Barkabbas and Barkoph, and fashioned certain other … fables, which on account of … [Isidore], the son of Basilides, strengthened his father's mythology with some addition. Against these contend Irenaeus, Clement the Stromatist, Agrippa surnamed Castor, and Origen, fighting for the truth.
1.5PG 83
Ὁ δὲ Καρποκράτης, ᾿Αλεξανδρεὺς ὧν τὸ γένος, ὑπὸ μὲν ἀγγέλων καὶ αὐτὸς τὴν κτίσιν ἔφησε γεγε… τῆς Μαρίας γεννηθῆναι τοῖς ἄλλοις ἀνθρώποις παραπλητίως, ἀρετῇ δὲ αὐτὸν διαπρέψαι, καὶ καθαρὰν. ἐσχηκότα ψυχὴν, καὶ μεμνημένην τῆς μετὰ τοῦ ἀγεννήτου διαγωγῆς. Φησὶ δὲ καὶ τοὺς ἐκείνῳ πᾳραπλησίως, τῶν κοσμοποιῶν ἀγγέλων καταφρονήσαντᾶς, ὁμοίως λαμδάνειν δύναμιν πρὸς τὸ πρᾶξαι τὰ ὅμοια. Εἰ δὲ καὶ καθαρωτέραν τις σχοίη ψνχὴν, ὑπερθήσεται, φησὶ, καὶ τοῦ Υἱοῦ τὴν ἀξίαν, Εἰς τοσαύτην τύφον μανίαν ἐξώκειλαν ἄνδρες,. γοητείᾳ μὲν χρώμενοι, καὶ τὰς τῶν δαιμόνων ἐπιχλήσεις ποιούμενοι, τὴν ὃὲ ἀσέλγειαν συγχαλύπτειν. οὐκ ἀνεχόμενοι, ἀλλὰ νόμον τὴν ἀκολασίαν ποιούμενοι. Δόξῃ γὰρ, φησὶν, οὐκ ἀληθείᾳ, τὰ μὲν τῶν πραγμάτων χκαχὰ εἶναι δοκεῖ, τὰ δὲ ἀγαθά, ᾿Αλλὰ τὴν τῆς ἀσελγείας νομοθεσίαν. Τὰς γὰρ Πυθαγοριχὰς μετενσωματώσεις εἰσδεξάμενοι, τὸν συνεζευγμένον οὐ προσεδέξαντο λόγον. Ὁ μὲν γὰρ Πυθαγόρας τὰς ἡμαρτηχυίας ψυχὰς ἔφησεν εἰς σώματα πέμπεσθαι, ὥστε καὶ δίκας δοῦναι, καὶ καθαρθῆναι σπουδῇ. Οὖτοι δὲ τῆς μετενσωματώσεως αἰτίαν εἶναί φασι τῆς Πυθαγοριχῆς ἐναντίαν ἐκ διαμέτρου. Λέγονσι γὰρ εἰς τὰ σώματα πέμπεσθαι τὰς ψυχὰς, ὥστε πᾶν εἶδος ἀσελγειῶν ἐπιτελέσαι" τὰς οὖν ἐν τῇ μιᾷ καθδὼ πεπληρωχυίας, ἑτέρας μὴ χρήζειν ἀποστολῆς " τὰς δὲ ὀλίγα ἡμαρτηκχυίας, καὶ δὶς ἐχπέμπεσθαι, καὶ τρὶς, καὶ πολλάκις, ἕως ἂν ἐκπληρώσωσιν ἅπαντα τῆς κακίας τὰ εἴδη. Ἵνα δὲ μὴ τις ὑποπτεύσῃ μὲ ταῦτα πλάττεσθαι κατ᾽ αὐτῶν, Εἰρηναίου, τοῦ τὴν σομαι μαρτυρίαν. Λέγει δὲ οὗτος ἐν τῷ πρώτῳ βιλίῳ τῶν εἰς τὰς αἱρέσεις συγγρχαφέντων αὐτῷ " ε Καὶ εἰ μὲν πράσσεται παρ᾽ αὐτοῖς τὰ ἄθεα, καὶ ἔχθεσμα, καὶ ἀπειρημένα, ἐγὼ οὐκ ἂν πιστεύσαιμι " ἐν δὲ τοῖς συγγράμμασιν αὑτῶν οὕτως ἀναγέγραπται, καὶ αὐτοὶ οὕτως ἐξηγοῦνται, τὸν Ἰησοῦν λέ-γοντες ἐν μυστηρίῳ τοῖ; μαθηταῖς αὑτοῦ καὶ ἀποστόλοις κατ᾽ ἰδίαν λελαληκέναι, καὶ αὐτοὺς ἀξιῶσαι τοῖς ἀξίοις καὶ τοῖς πειθομένοις ταῦτα παραδιδόναι... Διὰ πίστεως γὰρ καὶ ἀγάπης σώζεσθαι, τὰ ὃὲ λοιπὰ. ἀδιάφορα ὄντα, κατὰ τὴν δόξαν τῶν ἀνθρώπων, πὸὖ μὲν ἀγαθὰ, πῇ δὲ κακὰ νομίζεσθαι, οὐδενὸς φύσει. κακοῦ ὑπάρχοντος. » Ταῦτα μὲν οὖν ἐ θαυμάσιος Εἰρηναῖος περὶ αὑτῶν ἔφη. Τὰ δὲ ἑξῆς οὐ προστένης δὲ τούτου παῖς, διὰ Πλατωνιχῇς παιδείας, τὴν τούτου μυθολογίαν ἐπλάτυνεν. ᾿Αδριανοῦ δὲ καὶ οὗτοι βασιλεύοντος τὰς πονηρὰς αἱρέσεις …
Ho de Karpokratēs, ᾿Alexandreus hōn to genos, hypo men angelōn kai autos tēn ktisin ephēse gege… tēs Marias gennēthēnai tois allois anthrōpois paraplētiōs, aretę̄ de auton diaprepsai, kai katharan. eschēkota psychēn, kai memnēmenēn tēs meta tou agennētou diagōgēs. Phēsi de kai tous ekeinǭ pąraplēsiōs, tōn kosmopoiōn angelōn kataphronēsantas, homoiōs lamdanein dynamin pros to praxai ta homoia. Ei de kai katharōteran tis schoiē psnchēn, hyperthēsetai, phēsi, kai tou Huiou tēn axian, Eis tosautēn typhon manian exōkeilan andres,. goēteią men chrōmenoi, kai tas tōn daimonōn epichlēseis poioumenoi, tēn hoe aselgeian synchalyptein. ouk anechomenoi, alla nomon tēn akolasian poioumenoi. Doxę̄ gar, phēsin, ouk alētheią, ta men tōn pragmatōn chkacha einai dokei, ta de agatha, ᾿Alla tēn tēs aselgeias nomothesian. Tas gar Pythagorichas metensōmatōseis eisdexamenoi, ton synezeugmenon ou prosedexanto logon. Ho men gar Pythagoras tas hēmartēchuias psychas ephēsen eis sōmata pempesthai, hōste kai dikas dounai, kai katharthēnai spoudę̄. Outoi de tēs metensōmatōseōs aitian einai phasi tēs Pythagorichēs enantian ek diametrou. Legonsi gar eis ta sōmata pempesthai tas psychas, hōste pan eidos aselgeiōn epitelesai" tas oun en tę̄ mią kathdō peplērōchuias, heteras mē chrēzein apostolēs " tas de oliga hēmartēkchuias, kai dis echpempesthai, kai tris, kai pollakis, heōs an ekplērōsōsin hapanta tēs kakias ta eidē. Hina de mē tis hypopteusę̄ me tauta plattesthai kat᾽ autōn, Eirēnaiou, tou tēn somai martyrian. Legei de houtos en tǭ prōtǭ biliǭ tōn eis tas haireseis syngrchaphentōn autǭ " e Kai ei men prassetai par᾽ autois ta athea, kai echthesma, kai apeirēmena, egō ouk an pisteusaimi " en de tois syngrammasin hautōn houtōs anagegraptai, kai autoi houtōs exēgountai, ton Iēsoun le-gontes en mystēriǭ toi? mathētais hautou kai apostolois kat᾽ idian lelalēkenai, kai autous axiōsai tois axiois kai tois peithomenois tauta paradidonai... Dia pisteōs gar kai agapēs sōzesthai, ta hoe loipa. adiaphora onta, kata tēn doxan tōn anthrōpōn, pou men agatha, pę̄ de kaka nomizesthai, oudenos physei. kakou hyparchontos. » Tauta men oun e thaumasios Eirēnaios peri hautōn ephē. Ta de hexēs ou prostenēs de toutou pais, dia Platōnichę̄s paideias, tēn toutou mythologian eplatynen. ᾿Adrianou de kai houtoi basileuontos tas ponēras haireseis …
Carpocrates, an Alexandrian by birth, also said that creation came into being by angels … [Jesus] was born of Mary like other people, but excelled in virtue, having a pure soul that remembered its life with the Unbegotten. He says that those who, like him, despise the world-making angels likewise receive power to do the same things; and if anyone has a purer soul, he says, he will surpass even the rank of the Son. Men ran aground on such a madness of conceit. They use sorcery and make invocations of demons, and they do not trouble to hide their licentiousness but make debauchery a law. For it is by opinion, he says, not in truth, that some things seem evil and others good. … the legislation of licentiousness. They accepted the Pythagorean transmigrations but did not accept the reasoning joined to them. For Pythagoras said that sinful souls are sent into bodies to pay penalties and to be purified by effort; but these say that the cause of transmigration is the exact opposite of the Pythagorean one. They say that souls are sent into bodies to commit every kind of licentiousness; so those that have fulfilled it all in one [life] need no further sending, while those that have sinned little are sent out twice, three times and many times, until they have fulfilled every kind of wickedness. So that no one may suspect me of inventing these things against them, I shall offer the testimony of Irenaeus, who …. He says this in the first book of what he wrote against the heresies: “Whether the godless, lawless and forbidden things are really done among them, I would not believe; but in their writings it is so recorded, and they themselves so explain it, saying that Jesus spoke in a mystery to his disciples and apostles privately, and asked them to hand these things on to those worthy and obedient. For people are saved by faith and love, and the rest, being indifferent, are thought good in one way and bad in another according to human opinion, nothing being evil by nature.” This is what the admirable Irenaeus said about them. What follows I have not added … [Epipha]nes, his son, enlarged his mythology with Platonic learning. These too [devised] their evil heresies in the reign of Hadrian ….
1.6PG 83
Πρόδιχος ὃὲ, τοῦτον διαδεξάμενος, τὴν τῶν … Οὗτος προφανῶς λαγνέύειν τοῖς Καρποκράτους προστέθεικε δόγμασι " κοινὰς γὰρ εἶναι τὰς γυναῖκας ἐνομοθέτησεν. Οὗ δὴ χάριν, οὐκ ἐν τοῖς κοινοῖς δεΐ-πνοις μόνον, τὸ λυχνιαῖον φῶς ἐκποδὼν ποιούμενοι, ἧπερ ἂν ἕκαστος ἐπέτυχε συνεμίγνυτο- ἀλλὰ δὴ καὶ πελετὴν τὴν τοιαύτην ἀκολασίαν ὑπειλήφεσαν μυστικήν. Καὶ τούτου δὴ μάρτυρα τὸν Στρωματέα παρέξομαι Ἀλήμεντα, ἱερὸν ἄνδρα, καὶ πολυπειρίᾳ ἅπαντας ἀπολιπόντα. Λέγει δὲ οὔνως ἐν τῷ τρίτῳ πῶν Στρωματέων " ε Εἰσὶ δὲ οἵ τὴν πάνδημον ᾿Αφροκαὶ τῷ ὀνόματι. » Εἶτά τινα ὑπειπὼν κατὰ τῆς τούτῶν συώδους ἀκολασίας, ἐπιφέρει καὶ ταῦτα" «Οἱ γὰρ τρισάθλιοι τὴν σαρκικὴν καὶ τὴν συνουσιαστιχὴν κοινωνίαν ἱεροφαντοῦσι, καὶ ταύτην οἴονται εἰς τὴν βασιλείαν αὐτοὺς ἀνάγειν τοῦ Χριστοῦ. Εἰς τὰ χαμαιτυπεῖα μὲν οὖν ἡ τοιάδε εἰσάγει κοινωνία, καὶ ξὴ συμμέτοχοι εἶεν ἂν αὐτοῖς οἱ σύες καὶ οἱ τράγοι" εἶεν δ᾽ ἂν ἐν ταῖς μείζοσι παρ᾽ αὐτοῖς ἐλπίσιν αἱ προεστῶσαι τοῦ τέγους πόρναι, ἀνέδην ἐχδεχόμεναι τοὺς βονλομένους ἅπαντας.,» Προσθεὶς δὲ καὶ ἕτερα παραπλήσια, ἐπήγαγε" « Τοιαῦτα καὶ οἱ ἀπὸ Προδίκου ψευδωνύμως Γνωστικοὺς σφᾶς αὐτοὺς ἀναγορεύοντες δογματίζουσιν. »
Prodichos hoe, touton diadexamenos, tēn tōn … Houtos prophanōs lagneuein tois Karpokratous prostetheike dogmasi " koinas gar einai tas gynaikas enomothetēsen. Hou dē charin, ouk en tois koinois deï-pnois monon, to lychniaion phōs ekpodōn poioumenoi, hēper an hekastos epetyche synemignyto- alla dē kai peletēn tēn toiautēn akolasian hypeilēphesan mystikēn. Kai toutou dē martyra ton Strōmatea parexomai Alēmenta, hieron andra, kai polypeirią hapantas apoliponta. Legei de ounōs en tǭ tritǭ pōn Strōmateōn " e Eisi de hoi tēn pandēmon ᾿Aphrokai tǭ onomati. » Eita tina hypeipōn kata tēs toutōn syōdous akolasias, epipherei kai tauta" «Hoi gar trisathlioi tēn sarkikēn kai tēn synousiastichēn koinōnian hierophantousi, kai tautēn oiontai eis tēn basileian autous anagein tou Christou. Eis ta chamaitypeia men oun hē toiade eisagei koinōnia, kai xē symmetochoi eien an autois hoi syes kai hoi tragoi" eien d᾽ an en tais meizosi par᾽ autois elpisin hai proestōsai tou tegous pornai, anedēn echdechomenai tous bonlomenous hapantas.,» Prostheis de kai hetera paraplēsia, epēgage" « Toiauta kai hoi apo Prodikou pseudōnymōs Gnōstikous sphas autous anagoreuontes dogmatizousin. »
Prodicus, succeeding him, [took over the] … He added to the doctrines of Carpocrates that one should openly live in lust, for he legislated that women are common. For this reason, not only at their common suppers did they put the lamplight out of the way and each have intercourse with whatever woman he chanced on, but they also took such debauchery to be a mystic rite. As witness of this I shall offer Clement the Stromatist, a holy man who surpassed everyone in breadth of learning. He speaks thus in the third book of the Miscellanies: “There are some who [call] common Aphrodite … [and insult] even the name.” Then, after saying something against their swinish debauchery, he adds this too: “For the thrice-wretched make a sacred rite of fleshly and sexual intercourse and think that it leads them up into the kingdom of Christ. Such communion leads into brothels, and pigs and goats would be their fellow partakers; and in their greater hopes would be the harlots who stand at the house front, shamelessly receiving all who wish.” And after adding further similar things, he went on: “Such doctrines are taught also by the followers of Prodicus, who falsely call themselves Gnostics.”
1.7PG 83
Ἐκ τούτων πασῶν τῶν αἱρέσεων ὁ Βαλεντῖνος λαδὼν ἀφορμὰς, τοὺς ἀπεράντους αὑτοῦ συνἐθηκε μύθους. Συνεστή σατο δὲ τὴν αἵρεσιν ἐπ᾽ ᾿'Άντωνίνου τοῦ πρώτου. Ὑ πέθετο ὃξ πρῶτον Αἰῶνα τέλεῖον, ὄν καὶ Προαρχὴν, χαὺὶ Προπάτορα, καὶ Βυθὸν καλεῖ" “Ἔννοιαν δέ τινα συνυπάρχειν αὑτῷ, Χάριν καὶ Σιγὴν καλουμενην. Τοῦτον ἔφησεν ἐπὶ αἰῶσιν ἀπείροις τὴν ἡσυχίαν ἀσπάσασθαι" χρόνῳ δὲ ὕστερον ἐξ ἀμφοτέρων τὸν Νοῦν γενέσθαι καὶ τὴν ᾿Αλήθειαν. Μονογενῇ δὲ τὸν Νοῦν ὀνομάζουσι. Τὰς δὲ δύο ταύτας συζυγίας Πυθαγορικὴν ὀνομάζοντι τετρακτὺν, καὶ ῥίζαν πάντων καλοῦσιν. Ἐκ δὲ τοῦ Νοῦ καὶ τῆς ᾿Αληθεΐζας προδληθήναϊ φησι Λόγον καὶ Ζωήν᾽ ἐκ ὃὲ τοῦ Λόγου καὶ τῆς Ζωῆς, λνθρωπον καὶ Ἐκκλησίαν. Τὰς δὲ τέτταρας συζυγίας, ἀρχίγονον Ὁγδοάδα, καὶ ῥίζαν, καὶ ὑπόστασιν πάντων. Καὶ πρῶτον Αἰῶνα εἶναί φασιν, εἶτα τὸν Λόγον γαὶ τὴν Ζωήν. Μετὰ τὴν τοῦ ᾿Ανθρώπου καὶ δέκα, Βύθιον καὶ Μίξιν, ᾿Αγήρατον καὶ Ἔνωσιν, Αὐτοφυῇ καὶ Ἡδονὴν, ᾿Ακίνητον καὶ Σύγχρισιν, Μονογενή καὶ Μακαρίαν. Ἔχ δὲ ᾿Ανθρώπου καὶ τῆς δεχα, Παράκλητος καὶ Πίστις, Πατρικὸς καὶ Ἐλπὶς, … Τούτους φασὶ τοὺς λ' Αἰῶνας τοῖς μὲν ἄλλοις ἅπασιν ἀδήλους εἶναι, αὐτοῖς δὲ μόνοις γνωρίμους. Εἶτα πλεῖστα μυθολογῆσας, ὥστε δεῖξαι τίμιον τὸν ὀκτὼ, καὶ τὸν δέκα, καὶ τὸν δυοκαίδεκα, καὶ τὸν τριάκοντα ἀριθμὸν, φησὶ τὸν Βυθὸν ἀνέφικτον εἶναι πᾶσι τοῖς ἐξ αὐτοῦ" φύντα καὶ ἰδεῖν αὐτὸν, καὶ τοῖς ἄλλοις δηλῶσαι, κατέσχεν ἣ Σιγὴ, καὶ τὴν ἐπιχείρησιν διεκώλυσεν. Ὃ δὲ τελευταῖος Αἰὼν, ὅν Σοφίαν καλοῦσι, τὸν αὐτὸν εἰσδεξάμενος πόθον, ἐπιτυχεῖν δὲ τοῦ ποθουμένου μὴ δυνηθεὶς, ἕτεκε, φησὶν, οὐσίαν ἄμορφον. ᾿Αλγήσασα δὲ ἐπὶ τῷ τοιούτῳ τόκῳ προσῆλθε τῷ Προπάτορι, καὶ τὸ πάθος ἐξήγγειλε" συνικέτευσαν δὲ αὑτῇ καὶ οἱ λοιποὶ Αἰῶνες, καὶ αὐτὴ μέν τινος συγγνώμης τετύχηκε. Τὸ δὲ ἄμορφον κύημα τὴν Ὕλην εἶναί φασιν, ἐκ τῆς ἀγνοίας, καὶ τῆς λύπῆς, καὶ τοῦ φόδου, καὶ τῆ: ἐπιπλήξεως φυεῖσαν. Προμηθούμενος δὲ ὁ Βυθὸς τὸ μὴ καὶ ἄλλον Αἰῶνα τῷ παραπλησίῳ πάθει περιπεσεῖν, τὸν Ὅρον προβάλλεται οὐ μετὰ συζύγου θηλείας" τῶν γὰρ ἄλλων Αἰώνων ἕκαστος τῷ θήλει συνέζευκται. Τοῦτον δὲ τὸν Ὅρον καὶ Σταυρὸν ὀνομάζουσι, καὶ ἕτερα δὲ μυθολογοῦσιν ὀνόματα. Διὰ τοῦτόν ( φῇσι καὶ τὴν Σοφίαν χαθαρθεῖσαν ἀπαλλαγῆναι τοῦ πάθους. Τὴν δὲ Ἐνθύμησιν ἐχείνην, ἣν καὶ Πάθος, καὶ ἄμορφον κύημα, καὶ Ὕλην ὠνόμασαν, πόῤῥω ταύτης ὁ Ὅρος ἀπέῤῥιψε. Μετὰ ταῦτά φησι τὸν Μονογενῇ γνώμῃ τοῦ Πατρὸς προθδαλέσθαι εἰς ἀσφάλειαν καὶ σύστασιν τῶν Αἰώνων, Χριστὸν καὶ Πνεῦμα ἄγιον" τὸν γὰρ Χριστὸν διδάξαι λέγουσι τοὺς Αἰῶνας, ὅτι ἀκατάληπτος ὁ Πατήρ᾽ τὸ δὲ Πνεῦμα τὸ ἅγιον τὴν κρείττονα ἰσότητα τοῖς Αἰῶσι κατ᾽ αὐτοὺς ἐδωρήσατο. Τούτων δὲ οἱ Αἰῶνες τετυχηχότες, σαν μὲν τὸν Προπάτορα, κοινῇ δὲ τὰ κάλλιστα ὧν τούτων τὸν Ἰησοῦν, ὅν καὶ Σωτῆρα προσαγορεύουσι, καὶ Χριστὸν Λόγον. Σὺν αὑτῷ δὲ. καὶ ἄλλους ἀγγέλους προὐδάλοντο, ὥστ᾽ εἶναι δορυφόρους «αὑτοῦ. Ταῦτα πάντα ἐντὸς πληρώματος ὀνομάξουσιν. Ἐχτὸς δὲ Πληρώματος τὰ λεγόμενά ἐστι ταῦτα" Τὴν Ἐνθύμησιν τῆς Σοφίας ἐκείνης, ἣν καὶ ἄμορφον κύημα προσηγόρευσαν, καλοῦσιν ᾿Αχαμώθ - ἔξω δὲ τοῦ Πληρώματος γενομένην, ἐν σκιᾷ τινι καὶ κενώματι διάγειν" οἶκτον δὲ λαθόντα τὸν λεγόμενον Χριστὸν, ἀπεχτανκαὶ τὴν κατ᾽ οὐσίαν αὐτῇ δοῦναι μορφὴν" γνώσεως δὲ καταλιπεῖν ἔρημον, καὶ μετὰ ταῦτα εἰς ἑαυτὸν συστεῖλαι τὴν δύναμιν " αἴσθησιν δὲ λαθοῦσαν ἐχείνην. τοῦ χαταλαθόντος αὑτὴν φωτὸς, δραμεῖν μὲν εἰς ἐπι-, ζήτησιν τούτου, ὑπὸ δὲ τοῦ “Ὅρου χωλυθῆναι. προῦῆναι, εἰρηκότος Ἰαώ" ἐντεῦθεν γάρ φασι καὶ τοῦτο γενέσθαι τὸ ὄνομα" εἶτα ἀλγήσασαν ὡς προθηναι χωλυθεῖσαν, λύπην καὶ φόῤον καὶ ἀπορίαν φῆ; ἐπιθυμίαν. Ἐκ τῶνδε τῶν παθῶν τόνδε συστῇ ναι τὸν κόσμον φασίν" ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δῃμιουργὸν, καὶ τὰς ἁπάντων Ψυχάς" ἐκ δὲ τῶν ἄλλων παθῶν τὰ λοιπά" ἐκ μὲν τῶν δακρύων αὐτῇς τὴν ὑγρὰν οὐσίαν, ἐκ δὲ τοῦ γέλωτος τὸ φῶς, ἔχ δὲ τῶν ἄλλων τὰ ἄλλα. Οὐκ ἄμοιρον γὰρ οἵμαι μέμψεως τὰ πάντα λέγειν ὅσα ἐκεῖνοι μυθολογοῦσιν. Δεηθῆναι δὲ αὐτήν φασι τοῦ ἤδη αὐτὴν Ἠλεηχότος Χριστοῦ, ὥστε αὐτῇ τοῦ φωτὸς μεταδοῦναι" τὸν δὲ δέξασθαι μὲν τὴν ἱκετείαν, μὴ μετελθεῖν δὲ, ἀλλὰ πέμψαι τὸν Ἰησοῦν, ὥστε ἐν αὐτῷ κτισθῆναι καὶ τὰ ὁρατὰ καὶ τὰ ἀόρατα, καὶ θρόνους καὶ κυριότητας, καὶ θεότητας, ὡς αὐτοὶ λέγουσιν. ᾿Αφίχετη οὖν σὺν τοῖς προόδληθεῖσιν ἀγγέλοις, καὶ τῶν ἐπιγενομένων αὐτὴν ἐχώρισε παθημάτων, καὶ χωρίσας ταῦτα συνέπηξεν. Αὕτη δὲ χωρισθεῖσα τῶν παθημάτων, ἐπιθυμίαν τῶν ἀγγέλων ἐδέξατο, καὶ τέτοκε πνευματικὸν κύημα τοῖς ἀγγέλοις προσόμοιον, καὶ τοῦτο ἀνέδραμεν ἄνω. Ἔχ δὲ τῆς ἐπιστροφῆς τὴν ψυχικὴ οὐσίαν λέγουσι γενέσθαι, καὶ ἐκ ταύτης μορφωθῆναι τὸν Θεὸν, καὶ Πατέρα, καὶ Βασιλέα τῶν τὴν αὐτὴν αὐτῷ φύσιν ἐχουσῶν Ψυχῶν, ἃ δεξιὰ καλοῦσι, καὶ τῶν τῆς ὕλης, ἅπερ ἀριστερὰ ὀνομάζουσι. Πάντα γὰρ αὑτὸν τὰ ὁρώμενα ἰδιοποιῆσαξ φασι. Καλοῦσι δὲ αὐτὸν καὶ Μητροπάτορα, καὶ Πατέρα, καὶ Δημιουργόν. Καὶ τί δεῖ πάντα καταλέγεῖν τῆς μυθοποιίας τὸν λῆρον; τοῖ; γὰρ δὴ εἰρημένοις ὅλον τὸ πλάσμα προσέοικε. Τὸν ἐπιφανέντα τῆρα λαθεῖν φησιν, ἀπὸ μὲν τῆς ᾿Αχαμὼθ τὸ πνευματικὺν, ἀπὸ δὲ τοῦ Δη μιουργοῦ τὸν ψυχικὸν σθαι Χριστὸν, ἀπὸ δὲ τῆς Οἰκονομίας περιθέσθαι σῶμα Ψυχικὴν ἔχου" οὐσίαν, ἀῤῥήτῳ δὲ σοφίᾳ πεποιημένον πρὸς τὸ ἁπτὸν καὶ ὁρατὸν γενέσθαι καὶ παθητόν. Ὑλικὸν δὲ οὐδ᾽ ὁτιοῦν ἀνειληφέναι αὐτὸν λέγουσιν' οὐδὲν γὰρ τῶν ἐκ τῆς ὕλης ἐπιδέχεται σωτηρίαν. Φασὶ δὲ αὐτοὺς μὲν ἀπὸ μόνης τῆς γνώσεως σώζεσθαι - ἡμᾶς δὲ ἀπὸ πίστεως καὶ πράξεως ἀγαθῆς αὐτοὺς δὲ μὴ χρήζειν ἔργων, ἀρκούσης εἰς σωτηρίαν τῆς γνώσεως. Οὗ δὴ χάριν, οἱ τελειότατοι παρ᾽ αὐτοῖς πᾶν ὁτιοῦν τοῖς θείοις νόμοις ἀπηγορευμένον πράττουσιν ἀδεῶς. Καὶ γὰρ … Ἑλληνικὰς ἑορτὰς ἐπετέλουν, καὶ εἰδωλοθύτων μετελάμδανον, καὶ ταῖς φιληδονίαις δουλεύουσι, καὶ πᾶν ὁτιοῦν πονηρὸν ἀδιακρίτως τολμῶσιν.
Ek toutōn pasōn tōn haireseōn ho Balentinos ladōn aphormas, tous aperantous hautou synethēke mythous. Synestē sato de tēn hairesin ep᾽ ᾿'Antōninou tou prōtou. Hy petheto hox prōton Aiōna teleion, on kai Proarchēn, chaui Propatora, kai Bython kalei" “Ennoian de tina synyparchein hautǭ, Charin kai Sigēn kaloumenēn. Touton ephēsen epi aiōsin apeirois tēn hēsychian aspasasthai" chronǭ de hysteron ex amphoterōn ton Noun genesthai kai tēn ᾿Alētheian. Monogenę̄ de ton Noun onomazousi. Tas de dyo tautas syzygias Pythagorikēn onomazonti tetraktyn, kai rhizan pantōn kalousin. Ek de tou Nou kai tēs ᾿Alētheïzas prodlēthēnaï phēsi Logon kai Zōēn᾽ ek hoe tou Logou kai tēs Zōēs, lnthrōpon kai Ekklēsian. Tas de tettaras syzygias, archigonon Hogdoada, kai rhizan, kai hypostasin pantōn. Kai prōton Aiōna einai phasin, eita ton Logon gai tēn Zōēn. Meta tēn tou ᾿Anthrōpou kai deka, Bythion kai Mixin, ᾿Agēraton kai Enōsin, Autophyę̄ kai Hēdonēn, ᾿Akinēton kai Synchrisin, Monogenē kai Makarian. Ech de ᾿Anthrōpou kai tēs decha, Paraklētos kai Pistis, Patrikos kai Elpis, … Toutous phasi tous l' Aiōnas tois men allois hapasin adēlous einai, autois de monois gnōrimous. Eita pleista mythologēsas, hōste deixai timion ton oktō, kai ton deka, kai ton dyokaideka, kai ton triakonta arithmon, phēsi ton Bython anephikton einai pasi tois ex autou" phynta kai idein auton, kai tois allois dēlōsai, kateschen hē Sigē, kai tēn epicheirēsin diekōlysen. Ho de teleutaios Aiōn, hon Sophian kalousi, ton auton eisdexamenos pothon, epitychein de tou pothoumenou mē dynētheis, heteke, phēsin, ousian amorphon. ᾿Algēsasa de epi tǭ toioutǭ tokǭ prosēlthe tǭ Propatori, kai to pathos exēngeile" syniketeusan de hautę̄ kai hoi loipoi Aiōnes, kai autē men tinos syngnōmēs tetychēke. To de amorphon kyēma tēn Hylēn einai phasin, ek tēs agnoias, kai tēs lypēs, kai tou phodou, kai tē: epiplēxeōs phyeisan. Promēthoumenos de ho Bythos to mē kai allon Aiōna tǭ paraplēsiǭ pathei peripesein, ton Horon proballetai ou meta syzygou thēleias" tōn gar allōn Aiōnōn hekastos tǭ thēlei synezeuktai. Touton de ton Horon kai Stauron onomazousi, kai hetera de mythologousin onomata. Dia touton ( phę̄si kai tēn Sophian chathartheisan apallagēnai tou pathous. Tēn de Enthymēsin echeinēn, hēn kai Pathos, kai amorphon kyēma, kai Hylēn ōnomasan, porrhō tautēs ho Horos aperrhipse. Meta tauta phēsi ton Monogenę̄ gnōmę̄ tou Patros prothdalesthai eis asphaleian kai systasin tōn Aiōnōn, Christon kai Pneuma agion" ton gar Christon didaxai legousi tous Aiōnas, hoti akatalēptos ho Patēr᾽ to de Pneuma to hagion tēn kreittona isotēta tois Aiōsi kat᾽ autous edōrēsato. Toutōn de hoi Aiōnes tetychēchotes, san men ton Propatora, koinę̄ de ta kallista hōn toutōn ton Iēsoun, hon kai Sōtēra prosagoreuousi, kai Christon Logon. Syn hautǭ de. kai allous angelous proudalonto, hōst᾽ einai doryphorous «hautou. Tauta panta entos plērōmatos onomaxousin. Echtos de Plērōmatos ta legomena esti tauta" Tēn Enthymēsin tēs Sophias ekeinēs, hēn kai amorphon kyēma prosēgoreusan, kalousin ᾿Achamōth - exō de tou Plērōmatos genomenēn, en skią tini kai kenōmati diagein" oikton de lathonta ton legomenon Christon, apechtankai tēn kat᾽ ousian autę̄ dounai morphēn" gnōseōs de katalipein erēmon, kai meta tauta eis heauton systeilai tēn dynamin " aisthēsin de lathousan echeinēn. tou chatalathontos hautēn phōtos, dramein men eis epi-, zētēsin toutou, hypo de tou “Horou chōlythēnai. prouēnai, eirēkotos Iaō" enteuthen gar phasi kai touto genesthai to onoma" eita algēsasan hōs prothēnai chōlytheisan, lypēn kai phoron kai aporian phē? epithymian. Ek tōnde tōn pathōn tonde systę̄ nai ton kosmon phasin" ek men tēs epistrophēs ton Dę̄miourgon, kai tas hapantōn Psychas" ek de tōn allōn pathōn ta loipa" ek men tōn dakryōn autę̄s tēn hygran ousian, ek de tou gelōtos to phōs, ech de tōn allōn ta alla. Ouk amoiron gar hoimai mempseōs ta panta legein hosa ekeinoi mythologousin. Deēthēnai de autēn phasi tou ēdē autēn Ēleēchotos Christou, hōste autę̄ tou phōtos metadounai" ton de dexasthai men tēn hiketeian, mē metelthein de, alla pempsai ton Iēsoun, hōste en autǭ ktisthēnai kai ta horata kai ta aorata, kai thronous kai kyriotētas, kai theotētas, hōs autoi legousin. ᾿Aphichetē oun syn tois proodlētheisin angelois, kai tōn epigenomenōn autēn echōrise pathēmatōn, kai chōrisas tauta synepēxen. Hautē de chōristheisa tōn pathēmatōn, epithymian tōn angelōn edexato, kai tetoke pneumatikon kyēma tois angelois prosomoion, kai touto anedramen anō. Ech de tēs epistrophēs tēn psychikē ousian legousi genesthai, kai ek tautēs morphōthēnai ton Theon, kai Patera, kai Basilea tōn tēn autēn autǭ physin echousōn Psychōn, ha dexia kalousi, kai tōn tēs hylēs, haper aristera onomazousi. Panta gar hauton ta horōmena idiopoiēsax phasi. Kalousi de auton kai Mētropatora, kai Patera, kai Dēmiourgon. Kai ti dei panta katalegein tēs mythopoiias ton lēron? toi? gar dē eirēmenois holon to plasma proseoike. Ton epiphanenta tēra lathein phēsin, apo men tēs ᾿Achamōth to pneumatikyn, apo de tou Dē miourgou ton psychikon sthai Christon, apo de tēs Oikonomias perithesthai sōma Psychikēn echou" ousian, arrhētǭ de sophią pepoiēmenon pros to hapton kai horaton genesthai kai pathēton. Hylikon de oud᾽ hotioun aneilēphenai auton legousin' ouden gar tōn ek tēs hylēs epidechetai sōtērian. Phasi de autous men apo monēs tēs gnōseōs sōzesthai - hēmas de apo pisteōs kai praxeōs agathēs autous de mē chrēzein ergōn, arkousēs eis sōtērian tēs gnōseōs. Hou dē charin, hoi teleiotatoi par᾽ autois pan hotioun tois theiois nomois apēgoreumenon prattousin adeōs. Kai gar … Hellēnikas heortas epeteloun, kai eidōlothytōn metelamdanon, kai tais philēdoniais douleuousi, kai pan hotioun ponēron adiakritōs tolmōsin.
From all these heresies Valentinus took his starting points and put together his endless fables. He founded his heresy under Antoninus the First. He posited first a perfect Aeon, whom he also calls Pre-Beginning, Forefather and Depth, and said that a certain Thought coexists with him, called Grace and Silence. This one, he said, embraced repose for infinite ages, and later in time from both came Mind and Truth. Mind they name Only-begotten. These two pairs they name the Pythagorean tetractys and call the root of all things. From Mind and Truth, he says, came forth Word and Life, and from Word and Life, Man and Church. The four pairs [they call] the primal Ogdoad, root and substance of all things. And they say that [Mind] is the first Aeon, then Word and Life. After Man [and Church came] ten: Deep and Mingling, Ageless and Union, Self-grown and Pleasure, Immovable and Blending, Only-begotten and Blessed. From Man and Church [came twelve]: Paraclete and Faith, Fatherly and Hope, … They say these thirty Aeons are unknown to all others and known only to themselves. Then, after a great deal of mythologizing to show that the numbers eight, ten, twelve and thirty are honorable, he says that Depth is beyond the reach of all who come from him; … [Mind longed] to see him and to make him known to the others, but Silence held him back and prevented the attempt. The last Aeon, whom they call Wisdom, conceived the same longing, and being unable to obtain what she longed for, gave birth, he says, to a formless substance. Grieved at such an offspring, she approached the Forefather and reported what she had suffered; the other Aeons joined her in supplication, and she obtained a certain pardon. The formless offspring they say is Matter, sprung from ignorance, grief, fear and consternation. Depth, taking care that no other Aeon should fall into a like passion, put forth Limit, without a female consort; for each of the other Aeons is yoked to a female. This Limit they also name Cross, and they invent other names for him too. Through him, they say, Wisdom too was purified and freed from her passion; and that Desire of hers, which they named Passion and formless offspring and Matter, Limit cast far away from her. After this, he says, the Only-begotten by the Father's will put forth Christ and Holy Spirit for the security and stability of the Aeons. For they say that Christ taught the Aeons that the Father is incomprehensible, and the Holy Spirit gave the Aeons a higher equality among themselves. Having obtained these, the Aeons [hymned] the Forefather, and in common [bringing together] the finest of [what each had, put forth] from these Jesus, whom they also call Savior and Christ the Word. With him they also put forth other angels to be his bodyguards. All these they name the things within the Fullness. Outside the Fullness are the following. That Desire of Wisdom, which they also called the formless offspring, they call Achamoth; having come to be outside the Fullness, she lives in a kind of shadow and emptiness. The one they call Christ took pity, [was stretched out] … and gave her the form that belongs to substance, but left her without knowledge, and afterwards drew his power back into himself. She, having perceived the light that had left her, ran to seek it, but was prevented by Limit … [Limit] having said “Iao”; for from this, they say, that name too arose. Then, grieved at being prevented from going forward, [she suffered] grief, fear, perplexity and desire. From these passions, they say, this world was constituted: from her turning back the Demiurge and the souls of all; from the other passions the rest: from her tears the liquid substance, from her laughter the light, from the others the other things. For I think it would not be free of blame to tell all that they mythologize. They say she begged the Christ who had already pitied her to give her a share of the light; he accepted the supplication but did not come himself; he sent Jesus, so that in him were created the things visible and invisible, thrones and dominions and godheads, as they say. So he came with the angels put forth with him, separated from her the passions that had come upon her, and having separated them, solidified them. She, separated from her passions, conceived a desire for the angels and bore a spiritual offspring like the angels, and this ran up on high. From her turning back, they say, the psychic substance came into being, and from it was formed God, Father and King of the souls that have the same nature as he, which they call the right-hand things, and of the things of matter, which they name the left-hand things. For they say he made all visible things his own. They also call him Mother-father, Father and Demiurge. And why must I list all the nonsense of their myth-making? The whole fiction is like what has been said. The Savior who appeared, he says, received the spiritual element from Achamoth, and from the Demiurge [put on] the psychic Christ, and from the Dispensation put on a body having a psychic substance, made with unspeakable wisdom so as to become tangible, visible and passible. They say he took up nothing material at all, for nothing from matter admits of salvation. They say that they themselves are saved by knowledge alone, but we by faith and good action; they have no need of works, since knowledge suffices for salvation. For this reason the most perfect among them do without fear anything whatever that the divine laws forbid. For … they celebrated Greek festivals, partook of things sacrificed to idols, are slaves to pleasures, and dare every evil without distinction.
1.8PG 83
Ὁ δὲ Σεκοῦνδος, τὸν Βαλεντῖνον διαδεξάμενος, διχῆ τὴν Ὀγδοάδα διεῖλε, καὶ τὸ μὲν αὐτῆς ἐκάλεσε Δεξιὸν, τὸ δὲ Εὐώνυμον᾽ καὶ προστέθε:χε Φῶς καὶ Σκόπῆς. Καὶ ἄλλο: ὃ μυρίοι ἐντεῦθεν ἀνεφύησαν αἱρέσεως Ὁ τοῦ πάθους καὶ τῆς ὕλης, ἃ δὴ ἀριστερὰ καλοῦσ’. …
Ho de Sekoundos, ton Balentinon diadexamenos, dichē tēn Ogdoada dieile, kai to men autēs ekalese Dexion, to de Euōnymon᾽ kai prostethe:che Phōs kai Skopēs. Kai allo: ho myrioi enteuthen anephyēsan haireseōs Ho tou pathous kai tēs hylēs, ha dē aristera kalous’. …
Secundus, succeeding Valentinus, divided the Ogdoad in two and called one part Right and the other Left, and added Light and Darkness. And … countless [others] sprang up from this heresy … of passion and of matter, which they call the left-hand things.
1.9PG 83
Ὃ ὃξ Μάρκος καὶ γοητείαν ἠσχήθη, χαΐ τινὰ παράδοξα διὰ μαγγανείας ἐπιτελῶν, πολλοὺς τῶν μῦθον, ἔφησεν αὐτῷ τοῦτο τὴν Σιγὴν εἰρηκέναι " καὶ οὐκ αἰσχύνεται Σιγὴν φλύαρον ἀποφήνας. Οὗτος καὶ τοῖς τέτταρσι καὶ εἴκοσι στοιχείοις τοὺς Αἰῶνας ἀπείχασε, καὶ τοὺς μὲν ἀφώνους, τοὺς δὲ ἧμιτοι πλῆθος ψευδωνύμων καὶ νόθων βιθδλίων τους ἐπιχειροῦσι. Βαπτίζοντες δὲ τοὺς ἐξαπατωμένους ἐπιλέγειν εἰώθασιν ᾿ Εἰς ὄνομα ἀγνώστου Πατρὸς τῶν ὅλων, εἰς ᾿Αλήθειαν μητέρα πάντων, εἰς τὸν κατελθόντα εἰς Ἰησοῦν, εἰς ἕνωσιν, καὶ ἀπολύτρωσιν, καὶ κοινωνίαν τῶν δυνάμεων. ᾿Αναμένθι τοὺς τελουμένους, ὧν ἐπιμνησθῆναι περιττὸν ἡγησάμην. Ἐκ τούτων παμπληθεῖς αἱρέσεις μετὰ τὴν τῆς ἀγρώστεως ἀνεφύησαν βλάστην " τούτων εἶναι τμῆμά φασι καὶ τοὺς παρ᾽ ἐνίων ᾿Ασχοδρούπους, παο᾽ ἐνίων δὲ ᾿᾿Ασχοδρονπίτας καλουμένους.
Ho hox Markos kai goēteian ēschēthē, chaï tina paradoxa dia manganeias epitelōn, pollous tōn mython, ephēsen autǭ touto tēn Sigēn eirēkenai " kai ouk aischynetai Sigēn phlyaron apophēnas. Houtos kai tois tettarsi kai eikosi stoicheiois tous Aiōnas apeichase, kai tous men aphōnous, tous de hēmitoi plēthos pseudōnymōn kai nothōn bithdliōn tous epicheirousi. Baptizontes de tous exapatōmenous epilegein eiōthasin ᾿ Eis onoma agnōstou Patros tōn holōn, eis ᾿Alētheian mētera pantōn, eis ton katelthonta eis Iēsoun, eis henōsin, kai apolytrōsin, kai koinōnian tōn dynameōn. ᾿Anamenthi tous teloumenous, hōn epimnēsthēnai peritton hēgēsamēn. Ek toutōn pamplētheis haireseis meta tēn tēs agrōsteōs anephyēsan blastēn " toutōn einai tmēma phasi kai tous par᾽ eniōn ᾿Aschodroupous, pao᾽ eniōn de ᾿᾿Aschodronpitas kaloumenous.
Marcus practiced sorcery too, and working certain marvels through magic, [led astray] many …; [having made up a] myth, he said that Silence had told him this; and he is not ashamed to make Silence a babbler. He also likened the Aeons to the twenty-four letters, some voiceless, others semivowels … a mass of falsely titled and spurious books they attempt …. When they baptize those they have deceived, they are accustomed to say over them: “Into the name of the unknown Father of all things, into Truth the mother of all, into the one who descended upon Jesus, into union and redemption and fellowship of the powers.” … over those being initiated, which I thought it superfluous to mention. From these sprang very many heresies after the growth of this weed; they say that among their offshoots are those called by some Askodrupoi and by others Askodrupitai.
1.10PG 83
Οὗτοι δέ φασι, μὴ χρῆναι τὰ θεῖα μυστήρια, ἀοράτων ὄντα σύμδϑδολα,, δι᾽ ὁρωμένων ἐπιτελεῖσθαι πραγμάτων, καὶ τὰ ἀσώματα δι' αἰσθητῶν καὶ σωματικῶν, Εἶναι δὲ τὴν τελείαν ἀπολύτρωσιν τὴν ἀληθὴ τοῦ ὄντος ἐπίγνωσιν. Τὰ γὰρ ὁρώμενα πάντα ὑπ᾽ ἀγνοία; καὶ πάθους συστάντα, διὰ γνώσεως καταλύεται. Πνευματικὴν οὖν δεῖ καὶ τὴν λύτρωσιν ὑπάρχειν. Διὰ τοῦτο, οὔτε βαπτίζουσι τοὺς προσιόντας, οὐδὲ ἐπιτελεῖται παρ᾽ αὐτοῖς τοῦ βαπτίσματος τὸ μυστήριον. Λύτρωσιν γὰρ καλοῦσι τὴν τῶν ὅλων ἐπίγνωσιν.
Houtoi de phasi, mē chrēnai ta theia mystēria, aoratōn onta symdϑdola,, di᾽ horōmenōn epiteleisthai pragmatōn, kai ta asōmata di' aisthētōn kai sōmatikōn, Einai de tēn teleian apolytrōsin tēn alēthē tou ontos epignōsin. Ta gar horōmena panta hyp᾽ agnoia? kai pathous systanta, dia gnōseōs katalyetai. Pneumatikēn oun dei kai tēn lytrōsin hyparchein. Dia touto, oute baptizousi tous prosiontas, oude epiteleitai par᾽ autois tou baptismatos to mystērion. Lytrōsin gar kalousi tēn tōn holōn epignōsin.
These say that the divine mysteries, being symbols of invisible things, should not be performed through visible things, nor incorporeal things through perceptible and bodily ones; and that perfect redemption is the true knowledge of what is. For all visible things, having been constituted by ignorance and passion, are dissolved through knowledge; so redemption too must be spiritual. For this reason they do not baptize those who come to them, and the mystery of baptism is not performed among them; for they call knowledge of all things redemption.
1.11PG 83
Εκ δὲ τούτων τινὲς ᾿Αρχοντικοὶ μένοι, βιδλία τινὰ πλάσαντες, ἀποκαλύψεις ὀνομάζουσι προφητῶν. Ἕν δὲ τούτων Συμφωνίαν ἐκάλεσαν, ἐν ᾧ ἑπτὰ συνέγραψαν οὐρανοὺς, ἕκαστον δὲ αὐτῶν ἕνα ἄρχοντα ἔχειν, μητέρα δέ τινα Φω- «ρὸν, καὶ τὰν τῶν μυστηρίων μετάληψιν, ὡς εἰς ὄνομα Σαδαὼθ γινομένην " τοῦτον γὰρ ἐν τῷ ἑόδόμῳ λέγουσιν οὐρανῷ τυραννεῖν. Τῶν δὲ ἀρχόντων τροφὴν εἶναί φασι τὰς ψυχὰς, καὶ ἄνευ ταύτης μὴ οἷόν -ε αὐτοὺς ζῇν. Τὸν δὲ διάδολον υἱὸν εἶναι τοῦ Σαδαώθ " εἶναι δὲ τὸν Σαθχὼθ τῶν Ἰουδαίων θεόν" πονηρὸν δὲ ὄντα τὸν υἱὸν, μὴ τιμᾷν αὐτὸν, ἀλλ᾽ εἰς πάντα ἐναντιοῦσθαι. Τὸν δὲ Κάϊν, καὶ τὸν «οὔ διαδόλου παῖδάς φασι. Καὶ ἄλλα δέ τινα μνυθολογοῦσι πάσης ἀσεδείας μεστά. Ἕτεροι δέ τινες, μετὰ τὴν ἀποδίωσιν, ἔλαιον καὶ ὕδωρ ταῖς τῶν τελευτώντων ἐμδάλλουσι κεφαλαῖς. Οὕτω γάρ φασιν αὑτοὺς καὶ ἀοράτους ἔσεσθαι, καὶ κρείττους τῶν μεταξὺ ἀρχῶν τε καὶ ἐξουσιῶν. Διδάσκουσι δὲ αὐτοὺς καὶ ἐπιλέγειν μῦθόν τινα, ὃν ἐντιθεὶς τῷ συγγράμματι, κοινωνεῖν τῆς φλυαρίας ὑπέλαόον..
Ek de toutōn tines ᾿Archontikoi menoi, bidlia tina plasantes, apokalypseis onomazousi prophētōn. Hen de toutōn Symphōnian ekalesan, en hǭ hepta synegrapsan ouranous, hekaston de autōn hena archonta echein, mētera de tina Phō- «ron, kai tan tōn mystēriōn metalēpsin, hōs eis onoma Sadaōth ginomenēn " touton gar en tǭ heodomǭ legousin ouranǭ tyrannein. Tōn de archontōn trophēn einai phasi tas psychas, kai aneu tautēs mē hoion -e autous zę̄n. Ton de diadolon huion einai tou Sadaōth " einai de ton Sathchōth tōn Ioudaiōn theon" ponēron de onta ton huion, mē timąn auton, all᾽ eis panta enantiousthai. Ton de Kaïn, kai ton «ou diadolou paidas phasi. Kai alla de tina mnythologousi pasēs asedeias mesta. Heteroi de tines, meta tēn apodiōsin, elaion kai hydōr tais tōn teleutōntōn emdallousi kephalais. Houtō gar phasin hautous kai aoratous esesthai, kai kreittous tōn metaxy archōn te kai exousiōn. Didaskousi de autous kai epilegein mython tina, hon entitheis tǭ syngrammati, koinōnein tēs phlyarias hypelaoon..
Some of these, called Archontics, fabricated certain books and name them revelations of prophets. One of these they called Symphony, in which they wrote of seven heavens, each with one ruler, and a certain mother … [and they reject baptism] and the partaking of the mysteries as being done in the name of Sabaoth; for they say he reigns as tyrant in the seventh heaven. They say souls are the food of the rulers, and that without it they cannot live. The devil, they say, is the son of Sabaoth, and Sabaoth is the God of the Jews; but the son, being evil, does not honor him and opposes him in everything. Cain and … they say are children of the devil. They also tell other myths full of every impiety. Some others, after death, pour oil and water on the heads of the dead; for in this way, they say, they will be invisible and stronger than the principalities and authorities in between. They also teach them to recite a certain myth, which I judged that by putting it into this treatise I would share in the babbling.
1.12PG 83
Οἱ δὲ Κολορθάσιοι ἐκ τοῦ καλουμένου παρ᾽ αὐτοῖς Ηροπάτορος λέγουσι τὴν πρώτην Ὀγδυάδα γενέσθαι" τὸν δὲ Σωτῆρα, οἱ μὲν ἐκ τῶν τριάκοντα Αἰώνων προδληθῆναί φασι, διὸ καὶ Εὐδόχητον καλεῖσθαι, ὅτι πᾶν τὸ Πλήρωμα δι᾽ αὐτοῦ εὐδόκησε δοξάσαι τὸν Πατέρα" οἱ δὲ ἐκ μόνων τῶν δέκα Αἰώνων, ἄλλοι δὲ ὑπὸ Χριστοῦ καὶ τοῦ Πνεύματος, εἰς στήοιγμα τοῦ Πληρώματος γεγονέναι, καὶ τῇ τοῦ Πατρὸς αὐτὸν προσηγορίᾳ καλεῖσθαι Χριστόν. Καὶ ἄλλα
Hoi de Kolorthasioi ek tou kaloumenou par᾽ autois Ēropatoros legousi tēn prōtēn Ogdyada genesthai" ton de Sōtēra, hoi men ek tōn triakonta Aiōnōn prodlēthēnai phasi, dio kai Eudochēton kaleisthai, hoti pan to Plērōma di᾽ autou eudokēse doxasai ton Patera" hoi de ek monōn tōn deka Aiōnōn, alloi de hypo Christou kai tou Pneumatos, eis stēoigma tou Plērōmatos gegonenai, kai tę̄ tou Patros auton prosēgorią kaleisthai Christon. Kai alla
The Colorbasians say that the first Ogdoad came from the one they call Forefather. Of the Savior, some say he was put forth from the thirty Aeons, and is therefore called Well-pleasing, because the whole Fullness was well pleased through him to glorify the Father; others that he came from the ten Aeons alone; others that he came into being from Christ and the Spirit as a support of the Fullness, and is called Christ by the Father's title. And other …
1.13PG 83
Ἔχ τῶν Βαλεντίνου σπερμάτων τὸ τῶν Βαρδη… ἢ Στρατιωτικῶν, ἣ Φημιονιτῶν καλουμένων, ἐδχάστησε μύσος. Ὑπέθεντο γὰρ Αἰῶνά τινα ἀνώλεθρον ἐν παρθενιχῷ διάγοντα πνεύματι, ὃ Βαρ- Θηλὼθ ὀνομάζουσι " τὴν δὲ Βαρδηλὼθ αἰτῆσαι Πρόγνωσιν παρ᾽ αὐτοῦ. Προελθούσης δὲ ταύτης, εἶτ᾽ αὖθις αἰτησάσης, προελήλυθεν ᾿Αφθαρσία, ἔπειτα αἰωνία Ζωή. Εὐφρανθεῖσαν δὲ τὴν Βαρδη… Τοῦτό φασι, τῇ τοῦ Πνεύματος χρισθὲν τελειό- … ἐπήγγειλεν Νοῦν, καὶ ἔλαδεν. Ὃ δὲ Πατὴρ προστέθεικε καὶ Λόγον. Εἶτα συνεζύγησαν "ἔννοια καὶ Λόγος, ᾿Αφθαρσία καὶ Χριστὸς, Ζωὴ αἰώνιος καὶ τὸ Θέλημα, ὁ Νοῦς καὶ ἡ Πρόγνωσις. "Ἔπειτα πάλιν ἐκ τῆς Ἐννοίας καὶ τοῦ Λόγου προδληθῆναξ φασι τὸν Αὐτογενῇ, καὶ σὺν αὐτῷ τὴν ᾿Αλήθειαν, καὶ γενέσθαι πάλιν συζυγίαν ἑτέραν Αὐτογενοῦς καὶ ᾿Αληθείας. Καὶ τί δεῖ λέγειν καὶ τὰς ἄλλας πρόδολὰς, τὰς ἐκ τοῦ Φωτὸς καὶ τῆς ᾿Αφθαρσίας; Μακρὸς γὰρ ὁ μῦθος, καὶ πρὸς τῷ δυσσεδεῖ καὶ τὸ ἀτερπὲς ἔχων. Ἐπιτεθείχασι δὲ τούτοις καὶ. Ἑ δραϊχὰ ὀνόματα, καταπλήττειν τοὺς ἁπλουστέρους πειρώμενοι. Τὸν δὲ Αὐτογενήῇ φασι͵ προδαλέσθαι ἄνθρωπον τέλειον καὶ ἀληθῆ, ὃν καὶ ᾿Αδάμᾶντα καλοῦσι " προδεθλῆσθαι δὲ σὺν αὐτῷ καὶ ὁμόζυγα Γνῶσιν τελείαν. Ἐντεῦθεν πάλιν ἀναδειχθῆναι μητέρα, πατέρα, καὶ υἱόν. Ἐκ δὲ τοῦ ᾿Ανθρώπον καὶ τῆς Γνώσεως βεδλαστηχέναι Ξύλον " Γνῶσιν δὲ καὶ τοῦτο προσαγορεύουσιν. Ἔχ δὲ τοῦ πρώτου ἀγγέλου προθληθῆναι λέγουσι Πνεῦμα ἅγιον, ὃ Σοφίαν καὶ Προύνικον προσηγόρευσαν. Ταύτην φασὶν ἐφιεμένην ὀμόζυγος, "Ἔργον ἄποχυῇσαι, ἐν ᾧ ἦν “Αγνοια καὶ Αὐθάδεια. Τὸ δὲ "“Ἐργὸν τοῦτο, Πρωτάρχοντα καλοῦσι, καὶ αὐτὸν εἶναι λέγουσι τῆς κτίσεως ποιητήν. Τοῦτον δὲ τῇ Αὐθαδείᾳ συναφθέντα, τὴν Κακίαν ἀπογεννῇσαι, καὶ τὰ ταύτης μόρια. Ταῦτα μὲν οὖν ἐν κεφαλαίῳ διῆλθον, ὑπερδὰς τὸ τοῦ πλάσματος μῆκος. Τὰς δὲ μυστικὰς αὐτῶν τελετὰς τίς οὕτω τρισάθλιος, ὥστε διὰ γλώττῆς προενεγχεῖν τὰ τελούμενα; Πάντα γὰρ λογισμον πονηρὸν ὑπερθαίνει, καὶ πᾶσαν ἔννοιαν μυσαρὰν, τὰ παρ' ἐχείνων ὡς θεῖα πραττόμενα. 'Αρχεῖ δὲ καὶ ἡ ἐπωνυμία τὸ παμμίαρον αὑτῶν αἰνίξασθαι τόλμημα. Βορδοριανοὶ γὰρ τούτον χάριν ἐπωνομά-
Ech tōn Balentinou spermatōn to tōn Bardē… ē Stratiōtikōn, hē Phēmionitōn kaloumenōn, edchastēse mysos. Hypethento gar Aiōna tina anōlethron en parthenichǭ diagonta pneumati, ho Bar- Thēlōth onomazousi " tēn de Bardēlōth aitēsai Prognōsin par᾽ autou. Proelthousēs de tautēs, eit᾽ authis aitēsasēs, proelēlythen ᾿Aphtharsia, epeita aiōnia Zōē. Euphrantheisan de tēn Bardē… Touto phasi, tę̄ tou Pneumatos christhen teleio- … epēngeilen Noun, kai eladen. Ho de Patēr prostetheike kai Logon. Eita synezygēsan "ennoia kai Logos, ᾿Aphtharsia kai Christos, Zōē aiōnios kai to Thelēma, ho Nous kai hē Prognōsis. "Epeita palin ek tēs Ennoias kai tou Logou prodlēthēnax phasi ton Autogenę̄, kai syn autǭ tēn ᾿Alētheian, kai genesthai palin syzygian heteran Autogenous kai ᾿Alētheias. Kai ti dei legein kai tas allas prodolas, tas ek tou Phōtos kai tēs ᾿Aphtharsias? Makros gar ho mythos, kai pros tǭ dyssedei kai to aterpes echōn. Epitetheichasi de toutois kai. He draïcha onomata, kataplēttein tous haplousterous peirōmenoi. Ton de Autogenēę̄ phasi͵ prodalesthai anthrōpon teleion kai alēthē, hon kai ᾿Adamanta kalousi " prodethlēsthai de syn autǭ kai homozyga Gnōsin teleian. Enteuthen palin anadeichthēnai mētera, patera, kai huion. Ek de tou ᾿Anthrōpon kai tēs Gnōseōs bedlastēchenai Xylon " Gnōsin de kai touto prosagoreuousin. Ech de tou prōtou angelou prothlēthēnai legousi Pneuma hagion, ho Sophian kai Prounikon prosēgoreusan. Tautēn phasin ephiemenēn omozygos, "Ergon apochyę̄sai, en hǭ ēn “Agnoia kai Authadeia. To de "“Ergon touto, Prōtarchonta kalousi, kai auton einai legousi tēs ktiseōs poiētēn. Touton de tę̄ Authadeią synaphthenta, tēn Kakian apogennę̄sai, kai ta tautēs moria. Tauta men oun en kephalaiǭ diēlthon, hyperdas to tou plasmatos mēkos. Tas de mystikas autōn teletas tis houtō trisathlios, hōste dia glōttēs proenenchein ta teloumena? Panta gar logismon ponēron hyperthainei, kai pasan ennoian mysaran, ta par' echeinōn hōs theia prattomena. 'Archei de kai hē epōnymia to pammiaron hautōn ainixasthai tolmēma. Bordorianoi gar touton charin epōnoma-
From the seeds of Valentinus sprouted the abomination of those called Barbel[iotes] … or Stratiotics or Phemionites. They posited an imperishable Aeon living in a virginal spirit, which they name Barbeloth; and Barbeloth asked Foreknowledge of him. When she had come forth, and Barbeloth had asked again, Incorruption came forth, and then Eternal Life. Barbeloth, rejoicing … This, they say, anointed with the perfection of the Spirit … he promised Mind and received it. And the Father added Word as well. Then Thought and Word were paired, Incorruption and Christ, Eternal Life and Will, Mind and Foreknowledge. Then again from Thought and Word, they say, Self-begotten came forth, and with him Truth, and another pair came into being, Self-begotten and Truth. And why must I tell the other emanations, those from Light and Incorruption? For the myth is long, and besides its impiety it is tedious. They have also attached Hebrew names to these, trying to overawe the simpler sort. They say Self-begotten put forth a perfect and true man, whom they also call Adamas, and with him was put forth his consort, perfect Knowledge. From this, again, a mother, a father and a son were displayed. From Man and Knowledge sprang a Tree, and this too they call Knowledge. From the first angel, they say, the Holy Spirit came forth, whom they named Wisdom and Prunicus. She, longing for a consort, they say, brought forth a Work in which were Ignorance and Arrogance. This Work they call the First Ruler, and say that he is the maker of creation; joined with Arrogance he begot Wickedness and its parts. These things I have gone through in summary, passing over the length of the fiction. But who is so thrice-wretched as to utter with his tongue what is done in their secret rites? For what they do as divine things exceeds every evil reasoning and every loathsome thought. Their very name is enough to hint at their utterly foul daring; for they were named Borborians on this account ….
1.14PG 83
Οἱ δὲ Σηθιανοὶ, οἷς Ὀφιανοὺς ἡ Οφίτας τινὲς ὀνομάζουσιν, ἄνθρωπον καλοῦσι τὸν τῶν ἁπάντων Θεὸν, Φῶς αὐτὸν πάλιν ἐπονομάξοντες, καὶ μακάριον καὶ ἄφθαρτον ἀποκαλοῦντες, καὶ ἐν Βυθῷ τὴν οἴκησιν ἔχειν διςδεδαιούμενοι " τὴν δὲ “ἔννοιαν αὐτοῦ, Υἱὸν ἀνθρώπου καλοῦσι, καὶ δεύτερον τὸν … Πνεῦμα - κάτω δὲ τούτων, τέσσαρα στοιχεῖα, ὕδωρ, σκότος, ἄδυσσον, χάος. Θήλυ δὲ τὸ Πνεῦμα καλοῦσι, καὶ τοῖς στοιχείοις ἐπιφέρεσθα:. Ἐρασθῆναι δέ φασι τὸν πρῶτον ἄνθρωπον, καὶ τὸν δεύτερον, τῆς ὥρας τοῦ Πνεύματος, καὶ παιδοποιῆσαι Φῶς, ὃ καλοῦσι Χριστόν. Μὴ δυνηθεῖσαν δὲ βαστάσαι τὴν θήλειαν τοῦ φωτὸς τὴν ὑπερδολὴν, ὑπερδλύσα: " καὶ τὸν μὲν Χριστὸν, σὺν τῇ μητρὶ, εἰς τὸν ἄφθαρτον ἀνασπασθῆναι Αἰῶνα, ἣν καὶ ἀληθινὴν Ἐκκλησίαν καλοῦσι" τὴν δὲ ἀναδλυσθεῖσαν τοῦ φωτὸς ἰκμάδα ἐκπεσεῖν κάτω φασὶ, καὶ κληθῆναι Σοφίαν, καὶ Προύνικον, καὶ ᾿Αρσενόθηλυν. Διανηχομένην δὲ ἐν τοῖς ὕδασι, προσλαδεῖν μὲν ἐξ αὐτῶν σῶμα, καὶ βαρυνθῆναι, καὶ ὑποδρύχιον κινδυνεῦσαι γενέσθαι - ἀναδῦναι ὅὲ, καὶ ἐκ τοῦ περιχειμένου σώματος χαταἀναπτῆναι πρὸς τὴν μητέρα. Ἐκεῖνον δὲ υἱὸν τοῦ ΠΙρουνίχου καλοῦσι. Κἀκεῖνος δὲ πάλιν ἄλλον υἱὸν προεδάλετο, καὶ ἐξ ἐχείνου συστῆναι λέγουσιν ἕτερον, καὶ μέχρι τοῦ ἑπτὰ ἀριθμοῦ προδῆναι τὰς προδολάς. Ὑφ᾽ ἐκάστου δὲ τούτων ἕνα οὐρανὸν δημιουργηθῆναι, καὶ ἕχαστον οἰκεῖν τὸν οἰκεῖον. Ἐπέθεσαν δὲ καὶ τὰ ὀνόματα τοῖς προειρημένοις υἱοῖς, τῇ ἙἭδραίων χρησάμενοι γλώττῃ, ὧν ἐπιμνησθῆναι περιττὸν ἄγαν ὑπέλαθον. δέ φασι τοὺς ἄλλους πρὸς τὸν πρῶτον, τῶν μὲν ὄντα πάππον, τῶν δὲ ἐπίπαππον, ἐνίων δὲ πρόγονον. Τὸν δὲ ἀθυμήσαντα, εἰς τὴν τρύγα τῆς ὕλης ἐρεῖσθα! τὴν ἔννοιαν, καὶ γεννῆσαι υἱὸν ὀφιόμορφον ἐξ πατέρα εἰπεῖν, Ἐγὼ Θεὸς καὶ πατὴρ, καὶ ὑπὲρ ἐμὲ οὐδείς. Τὴν δὲ μητέρα δυσχεράνασαν αὐτῷ, Μὴ ψεύδου ᾿ ἔστι γὰρ ὑπὲρ σὲ πατὴρ ἀπάντων, πρῶτος ἄνθρωπος, υἱὸς ἀνθρώπου. Τούτων δὲ, φησὶν, ἀκούσας τῶν λόγων τοῦ ὄφεως ὁ πατὴρ ἔφη" ε Δεῦτε, ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμῶν. » Καὶ ἕτερα δὲ πάμπολλα προστιθέασ! δυσσεθείας ὁμοῦ καὶ ἀηδίας μεστά. Καὶ τὸν ὀὁφιόμόρφον δὲ ἐκεῖνον Μιχαὴλ καὶ Σαμαννὰ ὀνομάζουσι. Καὶ τοὺς προφῆτας διαιροῦσι, καὶ τοῖς ἑπτὰ νἱοῖς ὡς θέλουσιν ἀπονέμουσι. Καὶ τὸν Σὴθ θείαν τινὰ δύναμιν εἶναί φασι " διὸ καὶ Σηθιανοὶ προσηγορεύθησαν. Τὸν δὲ Ἰησοῦν ἄλλον λέγουσι παρὰ τὸν Χριστόν " καὶ τὸν μὲν Ἰησοῦν ἐκ τῆς Παρθένου γεννηθῆναι, τὸν δὲ Χριστὸν οὐρανόθεν εἰς αὑτὸν κατελθεῖν. Φασὶ δὲ καὶ τοὺς ἀποστόλους πλαγηθῆναι, νενομικότας τοῦ Σωτῆρος ἀναστῆναι τὴν -σάρκα. Τινὲς δὲ ἐξ αὐτῶν φασιν, εἰς ὄφεως εἶδος ἑαυτὸν ἐχτυπώσαντα τὸν Χριστὸν, εἰς τὴν τῆς Παρθένου μήτραν εἰσδῦναι. Καὶ οὕτω νοοῦσιν οἱ δείλαιοι τὴν ἀποστολικὴν ῥῆσιν" ε« Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἀρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἄνθρωπος Ὀ δὲ αὐτὸν τὸν ὄφιν τῇ Σοφίᾳ συνεῖναί φασι, καὶ ὡς ἐναντίῳ Θεῷ τῷ ποιητῇ πολεμοῦντα, τὸν ᾿Αδὰμ ἐξαπατῆσαι, καὶ δεδωκέναι τὴν γνῶσιν, καὶ τούτου χάριν εἰρῇσθαι φρονιμώτατον εἶναι πάντων τὸν ὄφιν, καὶ τὴν πολυέλιχτον δὲ τῶν ἡμετέρων ἐντέρων θέσιν τοῦ ὄφεως περικεῖσθαι τὸ σῶμα, δειχνῦσαν τὴν ζωογόνον σοφίαν τοῦ ὄφεως. Διά τοι τοῦτο καὶ προσκυνοῦσι τὸν ὄφιν. Ὃν ἐπῳδαῖς τισι χκαταθέλξαντες, ἐν σκότει τρέφουσι, καὶ τῇ τελετῇ τῶν μυσαρῶν αὐτῶν μυστηρίων τοῦτον τῇ τραπέζῃ προσφέρουσιν" ἐπιθάντος δὲ αὐτοῦ, τῶν ἄρτων ὡς ἡγιασμένων
Hoi de Sēthianoi, hois Ophianous hē Ophitas tines onomazousin, anthrōpon kalousi ton tōn hapantōn Theon, Phōs auton palin eponomaxontes, kai makarion kai aphtharton apokalountes, kai en Bythǭ tēn oikēsin echein disdedaioumenoi " tēn de “ennoian autou, Huion anthrōpou kalousi, kai deuteron ton … Pneuma - katō de toutōn, tessara stoicheia, hydōr, skotos, adysson, chaos. Thēly de to Pneuma kalousi, kai tois stoicheiois epipherestha:. Erasthēnai de phasi ton prōton anthrōpon, kai ton deuteron, tēs hōras tou Pneumatos, kai paidopoiēsai Phōs, ho kalousi Christon. Mē dynētheisan de bastasai tēn thēleian tou phōtos tēn hyperdolēn, hyperdlysa: " kai ton men Christon, syn tę̄ mētri, eis ton aphtharton anaspasthēnai Aiōna, hēn kai alēthinēn Ekklēsian kalousi" tēn de anadlystheisan tou phōtos ikmada ekpesein katō phasi, kai klēthēnai Sophian, kai Prounikon, kai ᾿Arsenothēlyn. Dianēchomenēn de en tois hydasi, prosladein men ex autōn sōma, kai barynthēnai, kai hypodrychion kindyneusai genesthai - anadynai hoe, kai ek tou pericheimenou sōmatos chataanaptēnai pros tēn mētera. Ekeinon de huion tou PIrounichou kalousi. Kakeinos de palin allon huion proedaleto, kai ex echeinou systēnai legousin heteron, kai mechri tou hepta arithmou prodēnai tas prodolas. Hyph᾽ ekastou de toutōn hena ouranon dēmiourgēthēnai, kai hechaston oikein ton oikeion. Epethesan de kai ta onomata tois proeirēmenois huiois, tę̄ HeĒdraiōn chrēsamenoi glōttę̄, hōn epimnēsthēnai peritton agan hypelathon. de phasi tous allous pros ton prōton, tōn men onta pappon, tōn de epipappon, eniōn de progonon. Ton de athymēsanta, eis tēn tryga tēs hylēs ereistha! tēn ennoian, kai gennēsai huion ophiomorphon ex patera eipein, Egō Theos kai patēr, kai hyper eme oudeis. Tēn de mētera dyscheranasan autǭ, Mē pseudou ᾿ esti gar hyper se patēr apantōn, prōtos anthrōpos, huios anthrōpou. Toutōn de, phēsin, akousas tōn logōn tou opheōs ho patēr ephē" e Deute, poiēsōmen anthrōpon kat᾽ eikona hēmōn. » Kai hetera de pampolla prostitheas! dyssetheias homou kai aēdias mesta. Kai ton hoophiomorphon de ekeinon Michaēl kai Samanna onomazousi. Kai tous prophētas diairousi, kai tois hepta niois hōs thelousin aponemousi. Kai ton Sēth theian tina dynamin einai phasi " dio kai Sēthianoi prosēgoreuthēsan. Ton de Iēsoun allon legousi para ton Christon " kai ton men Iēsoun ek tēs Parthenou gennēthēnai, ton de Christon ouranothen eis hauton katelthein. Phasi de kai tous apostolous plagēthēnai, nenomikotas tou Sōtēros anastēnai tēn -sarka. Tines de ex autōn phasin, eis opheōs eidos heauton echtypōsanta ton Christon, eis tēn tēs Parthenou mētran eisdynai. Kai houtō noousin hoi deilaioi tēn apostolikēn rhēsin" e« Hos en morphę̄ Theou hyparchōn, ouk arpagmon hēgēsato to einai isa Theǭ, anthrōpos O de auton ton ophin tę̄ Sophią syneinai phasi, kai hōs enantiǭ Theǭ tǭ poiētę̄ polemounta, ton ᾿Adam exapatēsai, kai dedōkenai tēn gnōsin, kai toutou charin eirę̄sthai phronimōtaton einai pantōn ton ophin, kai tēn polyelichton de tōn hēmeterōn enterōn thesin tou opheōs perikeisthai to sōma, deichnysan tēn zōogonon sophian tou opheōs. Dia toi touto kai proskynousi ton ophin. Hon epǭdais tisi chkatathelxantes, en skotei trephousi, kai tę̄ teletę̄ tōn mysarōn autōn mystēriōn touton tę̄ trapezę̄ prospherousin" epithantos de autou, tōn artōn hōs hēgiasmenōn
The Sethians, whom some name Ophians or Ophites, call the God of all things Man, also naming him Light, calling him blessed and incorruptible, and affirming that he dwells in Depth. His Thought they call Son of Man and second … Spirit; below these are four elements: water, darkness, abyss, chaos. The Spirit they call female and say she is borne above the elements. They say the first man and the second fell in love with the beauty of the Spirit and begot Light, which they call Christ. The female, unable to bear the excess of the light, overflowed; Christ with his mother was drawn up into the incorruptible Aeon, which they also call the true Church, but the moisture of light that overflowed, they say, fell down below and was called Wisdom, Prunicus and Male-female. Swimming about in the waters, she took a body from them, was weighed down and was in danger of going under; but she rose up, and [leaving] the body that surrounded her, flew up to her mother. The one [she left below] they call son of Prunicus. He in turn put forth another son, and from him, they say, another was formed, and the emanations went on to the number seven. By each of these one heaven was made, and each dwells in his own. They also gave names to these sons, using the Hebrew tongue, which I judged it quite superfluous to mention. They say that the others [rebelled] against the first, who was grandfather to some, great-grandfather to others, and ancestor of some. He, despondent, fixed his thought on the dregs of matter and begot a serpent-shaped son … the father said, “I am God and Father, and there is none above me.” His mother, vexed with him, [said]: “Do not lie; for there is above you the Father of all, the First Man, the Son of Man.” Hearing these words, he says, the father of the serpent said: “Come, let us make man in our image.” They add very many other things full of impiety and distaste alike. That serpent-shaped one they name Michael and Samael. They divide the prophets and assign them to the seven sons as they please. They say Seth is a certain divine power, which is why they were called Sethians. They say Jesus is another than Christ: Jesus was born of the Virgin, and Christ came down upon him from heaven. They say too that the apostles erred in thinking that the Savior's flesh rose. Some of them say that Christ shaped himself into the form of a serpent and entered the Virgin's womb; and so the wretches understand the apostolic saying: “Who, being in the form of God, did not count equality with God a thing to be grasped, … man.” … They say the serpent itself is with Wisdom, and, warring against the Maker as a hostile God, deceived Adam and gave him knowledge; that this is why the serpent is said to be the most prudent of all; and that the many-coiled arrangement of our intestines surrounds the body in the shape of a serpent, showing the serpent's life-giving wisdom. For this reason they actually worship the serpent. Having charmed it with certain incantations they keep it in the dark, and in the celebration of their loathsome mysteries they bring it to the table; when it has crawled over the loaves, [they partake] of them as consecrated ….
1.15PG 83
Ἄλλοι δὲ, οὗς Καϊνοὺς ὀνομάζουσι, καὶ τὸν Κάϊν φασὶν ἐκ τῆς ἄνωθεν αὐθεντίας λελυτρῶσθαι, καὶ τὸν Ἦσαῦ, καὶ τὸν Κορὲ, καὶ τοὺς Σοδομίτας, καὶ πάντας δὲ τοὺς τοιούτονς συγγενεῖς ἰδίους ὁμολογοῦσι, καὶ τούτους ὑπὸ μὲν τοῦ Ποιητοῦ μισηθῆναι, μηδεμίαν δὲ βλάδην εἰσδέξασθαι. Ἢ γὰρ σοφία ὅπερ εἶχεν ἐν αὐτοῖς, ἀνήρπασεν ἐξ αὐτῶν καὶ τὸν προδότην δὲ Ἰούδαν μόνον ἐκ πάντων τῶν ἀποστόλων ταύτην ἐσχηκέναι τὴν γνῶσίν φασι, καὶ διὰ τοῦτο τὸ τῆς προδοσίας ἐνεργῆσαι μυστήριον. Προφέρουσι δὲ αὐτοῦ καὶ Εὐαγγέλιον, ὅπερ ἐκεῖνοι συντεθείχασιν ἐκεῖνος γὰρ εὐθὺς τὴν ἀγχόνην ἔλαδς τῆς προδοσίας μισθόν. Καὶ τὰ ἀπειρημένα πράττοντες, ἀγγέλου τινὸς ἐπιλέγουσιν ὄνομα, ὡς ἐκείνῳ δῆθεν τὴν ἀσέλγειαν χαριζόμενοι " καὶ τοῦτο ἐφ᾽ ἑκάστης ἰδέας … εἴδεσιν ἰσαρίθμους τινὰς ἀγγέλους λέγουσιν, οἵ θε-
Alloi de, hous Kaïnous onomazousi, kai ton Kaïn phasin ek tēs anōthen authentias lelytrōsthai, kai ton Ēsau, kai ton Kore, kai tous Sodomitas, kai pantas de tous toioutons syngeneis idious homologousi, kai toutous hypo men tou Poiētou misēthēnai, mēdemian de bladēn eisdexasthai. Ē gar sophia hoper eichen en autois, anērpasen ex autōn kai ton prodotēn de Ioudan monon ek pantōn tōn apostolōn tautēn eschēkenai tēn gnōsin phasi, kai dia touto to tēs prodosias energēsai mystērion. Propherousi de autou kai Euangelion, hoper ekeinoi syntetheichasin ekeinos gar euthys tēn anchonēn elads tēs prodosias misthon. Kai ta apeirēmena prattontes, angelou tinos epilegousin onoma, hōs ekeinǭ dēthen tēn aselgeian charizomenoi " kai touto eph᾽ hekastēs ideas … eidesin isarithmous tinas angelous legousin, hoi the-
Others, whom they name Cainites, say that Cain was from the Authority above, and they confess Esau, Korah, the Sodomites and all such as their own kin: these were hated by the Maker but received no harm, for Wisdom snatched away from them what she had in them. They say that Judas the traitor alone of all the apostles had this knowledge, and that for this reason he carried out the mystery of the betrayal. They also bring forward a Gospel of his, which they themselves composed; for he hanged himself at once as the wages of his betrayal. When they do forbidden things, they invoke the name of some angel, as though making a gift of their licentiousness to him; and this for each kind … they say there are angels equal in number to the kinds [of sin], who ….
1.16PG 83
σαν δὲ καὶ ἄλλοι τινὲς, οὗς ᾿Αντιτάχτας ἐκάλουν, ἀσεύεΐς, οἱ τὸν μέγαν ἄγνωστον Θεὸν, ὡς αὐτοὶ λέγουσι, πατέρα οἰκεῖον ὠνόμαζον" τοῦτον δὲ ἀγαθὸν εἶναι, καὶ θεὸν ποιητήν" ἕνα δέ τινα τῶν ὑπ᾽ αὐτοῦ γεγονότων ἐπισπεῖραι ζιζάνια " ὃς καὶ πάντας ἡμᾶς, ὡς αὑτοὶ λέγουσι, κακοῖς περιέδαλεν, ξάμενος ἡμῶν τῷ ἀγαθωτάτῳ πατρί. Οὗ δὴ χάριν καὶ ἡμεῖς ἀντιτασσόμεθα αὐτῷ, εἰς ἐκδίκησιν τοῦ πατρὸς ἀνθιστάμενοι τοῖς νόμοις αὐτοῦ. Καὶ ἐπειδὴ οὗτος εἶπεν, « Οὐ μοιχεύσεις, ν» ἡμεῖς, φησὶ, μοιχεύσωμεν ἐπὶ καταλύσει τῆς ἐντολῆς αὐτοῦ. Τούτους εἰκότως ἄν τις ἐφευρετὰς ὀνομάσοι κακῶν, οἵ ταῖς ἀπσελγείαις τὰς βλασφημίας συνάπτουσιν.
san de kai alloi tines, hous ᾿Antitachtas ekaloun, aseueïs, hoi ton megan agnōston Theon, hōs autoi legousi, patera oikeion ōnomazon" touton de agathon einai, kai theon poiētēn" hena de tina tōn hyp᾽ autou gegonotōn epispeirai zizania " hos kai pantas hēmas, hōs hautoi legousi, kakois periedalen, xamenos hēmōn tǭ agathōtatǭ patri. Hou dē charin kai hēmeis antitassometha autǭ, eis ekdikēsin tou patros anthistamenoi tois nomois autou. Kai epeidē houtos eipen, « Ou moicheuseis, n» hēmeis, phēsi, moicheusōmen epi katalysei tēs entolēs autou. Toutous eikotōs an tis epheuretas onomasoi kakōn, hoi tais apselgeiais tas blasphēmias synaptousin.
There were also certain others, impious men, whom they called Antitactae (Opponents), who named the great unknown God, as they say, their own father, and said that he is good and God the maker; but that one of those he made sowed weeds besides, who, as they say, surrounded us all with evils, … our most good Father. “For this reason we too oppose him, resisting his laws to avenge the Father. And since he said, ‘You shall not commit adultery,’ let us,” he says, “commit adultery to undo his commandment.” One might fittingly call these men inventors of evils, who join blasphemies to licentiousness.
1.17PG 83
᾿Αδέμης δὲ ὁ Καρύστιος, καὶ ἑ Περατιχὸς τῆς, ἀφ᾽ οὗ Περάται προσηγορεύθησαν οἱ τούτων ὁμόφρονες, ἕνα κόσμον εἶναί φασι τριχῇ διῃρημένον " καὶ τὸ μὲν ἕν μέρος, οἷόν τινα πηγὴν εἶναι μεγάλην, εἰς ἄπειρα διαιρεθῆναι τῷ λόγῳ δυνάμενον. Τὴν δὲ πρώτην τομὴν Τριάδᾳ προσαγορεύουσι, καὶ καλοῦσιν αὐτὴν ἀγαθὸν τέλειον, μέγεθος πατρικόν. Τὸ δὲ δεύτερον, δυνάμεων ἀπείρων τὸ πλῆθος. Τὸ δὲ «ρίτον καλοῦσιν ἰδικόν. Καὶ τὸ μὲν πρῶτον ἀγέννητον λέγουσι, καὶ ὀνομάζουσι τρεῖς θεοὺς, τρεῖς λόγους, τρεῖς νοῦς, τρεῖς ἀνθρώπους. "Άνωθεν δὲ ἀπὸ τῆς ἀγεννησίας, καὶ τῆς πρώτης τοῦ κόσμου διαιρέσεως, παρ᾽ αὐτὴν τὴν τοῦ κόσμου συντέλειαν, ἐν τοῖς Ἡρώδου χρόνοις κατεληλυθέναι τριφνῇ τινα ἄνθρωπον, καὶ τρίσωμον, καὶ τριδύναμον, καλούμενον Χριστόν" καὶ διελθεῖν τόν τε ἀγέννητον κόσμον, καὶ τὸν αὐτογενῇ, καὶ ἐλθεῖν εἰς τόνδε τὸν κόσμον ἐν ᾧ ἐσμεν. Κατελθὼν δὲ ὁ Χριστὸς, τὰ μὲν ἄνωθεν χατενηνεγμένα ἐπανελθεῖν ἄνω παρασχενάσει, τὰ δὲ τούτοις ἑπιδουλεύσαντα παραδώσει κολάσει. Καὶ τὸν μὲν ἀγέννητον κόσμον, καὶ τὸν αὐτογενῇ, σθαι λέγουσι" τοῦτον δὲ τὸν κόσμον ἀπόλλυσθαι, ὃν ἰδικὸν ὀνομάζουσι.
᾿Ademēs de ho Karystios, kai he Peratichos tēs, aph᾽ hou Peratai prosēgoreuthēsan hoi toutōn homophrones, hena kosmon einai phasi trichę̄ dię̄rēmenon " kai to men hen meros, hoion tina pēgēn einai megalēn, eis apeira diairethēnai tǭ logǭ dynamenon. Tēn de prōtēn tomēn Triadą prosagoreuousi, kai kalousin autēn agathon teleion, megethos patrikon. To de deuteron, dynameōn apeirōn to plēthos. To de «riton kalousin idikon. Kai to men prōton agennēton legousi, kai onomazousi treis theous, treis logous, treis nous, treis anthrōpous. "Anōthen de apo tēs agennēsias, kai tēs prōtēs tou kosmou diaireseōs, par᾽ autēn tēn tou kosmou synteleian, en tois Hērōdou chronois katelēlythenai triphnę̄ tina anthrōpon, kai trisōmon, kai tridynamon, kaloumenon Christon" kai dielthein ton te agennēton kosmon, kai ton autogenę̄, kai elthein eis tonde ton kosmon en hǭ esmen. Katelthōn de ho Christos, ta men anōthen chatenēnegmena epanelthein anō paraschenasei, ta de toutois hepidouleusanta paradōsei kolasei. Kai ton men agennēton kosmon, kai ton autogenę̄, sthai legousi" touton de ton kosmon apollysthai, hon idikon onomazousi.
Ademes of Carystus and Euphrates the Peratic, after whom those who think as they do were called Peratae, say that there is one world divided in three: one part is like a great spring, able to be divided by reason into infinite parts. The first section they call Triad, and they call it perfect good, fatherly greatness; the second is the multitude of infinite powers; the third they call the particular. The first they say is unbegotten, and they name it three gods, three words, three minds, three men. From above, from unbegottenness and the first division of the world, at the very consummation of the world, in the times of Herod, there came down a certain man of three natures, three bodies and three powers, called Christ; he passed through the unbegotten world and the self-begotten one and came into this world in which we are. Christ, having come down, will prepare the things brought down from above to go back up, and will hand over to punishment those that plotted against them. They say that the unbegotten world and the self-begotten [are saved], but that this world, which they name the particular, perishes.
1.18PG 83
Μονόϊμον τὸν “Αραδα λέγουσιν ἐκ τῆς ἀριθμητικῇς ἐπιστήμης λαδόντα τὰς ἀφορμὰς, τὴν οἰκείαν αἴρε-
Monoïmon ton “Arada legousin ek tēs arithmētikę̄s epistēmēs ladonta tas aphormas, tēn oikeian aire-
They say that Monoimus the Arab took his starting points from the science of arithmetic and [put together] his own heresy …
1.19PG 83
Ὁ δὲ Ἑρμογένης ἐξ ὑποκειμένης ὕλης καὶ συναγεννήτου τὸν Θεὸν ἔφη δημιουργῆσαι τὰ πάντα. ᾿Αδύνατον γὰρ ὑπέλαδεν ὁ ἐμδρόντητος καὶ τῷ Θεῷ τῶν ὅλων, ἐκ μὴ ὄντων δημιουργεῖν. Οὗτος τοῦ Κυρίου τὸ σῶμα ἐν τῷ ἡλίῳ εἶπεν ἀποτεθῆναι, τὸν δὲ διάδολον καὶ τοὺς δαίμονας εἰς τὴν ὕλην ἀναχεθήῆσεσθαι. Κατὰ τούτου συνέγραψε Θεόφιλος ὃ τῆς ᾿Αντιοχέων ἐπίσκοπος, καὶ Ὠριγένης ὡσαύτως. Κατὰ δὲ Βαλεντένον, καὶ τῶν ἐξ ἐχείνου, καὶ Εἰρηναῖος, καὶ Κλήμης, καὶ Ὠριγένης.
Ho de Hermogenēs ex hypokeimenēs hylēs kai synagennētou ton Theon ephē dēmiourgēsai ta panta. ᾿Adynaton gar hypeladen ho emdrontētos kai tǭ Theǭ tōn holōn, ek mē ontōn dēmiourgein. Houtos tou Kyriou to sōma en tǭ hēliǭ eipen apotethēnai, ton de diadolon kai tous daimonas eis tēn hylēn anachethēēsesthai. Kata toutou synegrapse Theophilos ho tēs ᾿Antiocheōn episkopos, kai Ōrigenēs hōsautōs. Kata de Balentenon, kai tōn ex echeinou, kai Eirēnaios, kai Klēmēs, kai Ōrigenēs.
Hermogenes said that God made all things from underlying matter, unbegotten together with him. For the thunderstruck man supposed that it is impossible even for the God of the universe to create from what does not exist. He said that the Lord's body was laid up in the sun, and that the devil and the demons will be dissolved into matter. Against him wrote Theophilus, bishop of Antioch, and Origen likewise; and against Valentinus and those who came from him, Irenaeus, Clement and Origen.
1.20PG 83
Τατιανὸς δὲ ὁ Σύρος, σοφιστὴς ἐγεγόνει τὸ πρῶτον, ἔπειτα δὲ καὶ τοῦ θεσπεσίου Ἰουστίνου τοῦ μάρτυρος ἐγένετο φοιτητής, Μετὰ δὲ τὴν τοῦ διδασκάλου τε- Ἡρανίσατο δὲ τὰς τοῦ πλάσματος ἀφορμὰς, ἀπὸ δὲ Σατορνῇου καὶ Μαρκίωνος, τὸ τὸν γάμον βδελύττεσθαι, καὶ τὴν τῶν ἐμψύχων, καὶ τὴν τοῦ οἴνου μετάληψιν, Τοῦτον ἔχουσιν ἀρχηγὸν οἱ λεγόμε στάται δὲ ὀνομάζονται, ὡς ὕδωρ ἀντὶ οἴνου προσφέροντες" ᾿Εγκρατιταὶ δὲ, ὡς μήτε οἶνον πίνοντες, μήτε τῶν ἐμψύχων μεταλαμόάνοντες. ᾿Απ- Καὶ τὴν ἀγαμίαν δὲ μετίασι, πορνείαν τὸν γάμον προσαγορεύοντες, καὶ τὴν ἔννομον κοινωνίαν διαθολικὴν ὀνομάζοντες. Οὗτος καὶ τὸ διὰ τεσσάρων χαγίας περικόψας, καὶ τὰ ἄλλα ὅσα ἐκ σπέρματος Δαβὶδ κατὰ σάρκα γεγεννημένον τὸν Κύριον δείκνυσιν. Ἐχρήσαντο δὲ τούτῳ, οὗ μόνοι οἱ τῆς ἐχείνου συμμορίας, ἀλλὰ καὶ οἱ τοῖς ἀποστολικοῖς ἑπόμενοι δόγμασι, τὴν τῆς συνθήκης κακουργίαν οὐ ἐγνωκότες, ἀλλ᾽ ἀπλούστερον ὡς συντόμῳ τῷ βιδλίῳ χρησάμενοι. Εὖρον δὲ χἀγὼ πλείους ἣ διακοσίας βίθλους τοιαύτας ἐν ταῖς παρ᾽ ἡμῖν ἐκκλησίαις τετιμημένας, καὶ πάσας συναγαγὼν ἀπεθέμην, καὶ τὰ τῶν τεττάρων
Tatianos de ho Syros, sophistēs egegonei to prōton, epeita de kai tou thespesiou Ioustinou tou martyros egeneto phoitētēs, Meta de tēn tou didaskalou te- Hēranisato de tas tou plasmatos aphormas, apo de Satornę̄ou kai Markiōnos, to ton gamon bdelyttesthai, kai tēn tōn empsychōn, kai tēn tou oinou metalēpsin, Touton echousin archēgon hoi legome statai de onomazontai, hōs hydōr anti oinou prospherontes" ᾿Enkratitai de, hōs mēte oinon pinontes, mēte tōn empsychōn metalamoanontes. ᾿Ap- Kai tēn agamian de metiasi, porneian ton gamon prosagoreuontes, kai tēn ennomon koinōnian diatholikēn onomazontes. Houtos kai to dia tessarōn chagias perikopsas, kai ta alla hosa ek spermatos Dabid kata sarka gegennēmenon ton Kyrion deiknysin. Echrēsanto de toutǭ, hou monoi hoi tēs echeinou symmorias, alla kai hoi tois apostolikois hepomenoi dogmasi, tēn tēs synthēkēs kakourgian ou egnōkotes, all᾽ aplousteron hōs syntomǭ tǭ bidliǭ chrēsamenoi. Euron de chagō pleious hē diakosias bithlous toiautas en tais par᾽ hēmin ekklēsiais tetimēmenas, kai pasas synagagōn apethemēn, kai ta tōn tettarōn
Tatian the Syrian was at first a sophist, then became a disciple of the inspired Justin the martyr. After his teacher's death … He collected the starting points of his fiction [from Valentinus], and from Satornilus and Marcion the loathing of marriage and of partaking of animate things and of wine. Those called [Encratites] have him as their founder. … [Hydropara]statae they are named because they offer water instead of wine; Encratites because they neither drink wine nor partake of animate things. … They pursue celibacy, calling marriage sexual immorality and naming lawful intercourse devilish. This man also [composed the Gospel called] Diatessaron, cutting out the genealogies and the other passages that show the Lord born of the seed of David according to the flesh. Not only those of his own company used it, but also those who follow the apostolic doctrines, not knowing the mischief of the compilation but using the book quite simply as a short one. I myself found more than two hundred such books held in honor in the churches among us; I collected them all and put them away, and [in their place introduced] the [Gospels] of the four ….
1.21PG 83
Τὴν τούτου διδασκαλίαν Σευῇρος διαδεξάμενος, … τοὺς Ἐγχρατιτὰς καλοῦσιν. Οὗτοι καὶ τοῦ θείου Παύλου τὰς ᾿Ἐπιστολὰς, καὶ τῶν Πράξεων τὴν … τῆς ἀληθείας συνήγορος, καὶ Κλήμης ὁ Στρωματεὺς, καὶ ᾿Απολινάριος, ὁ τῆς κατὰ Φρυγίαν ἱερᾶς πόλεως γεγονὼς ἐπίσκοπος, καὶ Ὠριγένης.
Tēn toutou didaskalian Seuę̄ros diadexamenos, … tous Enchratitas kalousin. Houtoi kai tou theiou Paulou tas ᾿Epistolas, kai tōn Praxeōn tēn … tēs alētheias synēgoros, kai Klēmēs ho Strōmateus, kai ᾿Apolinarios, ho tēs kata Phrygian hieras poleōs gegonōs episkopos, kai Ōrigenēs.
Severus took over his teaching, … [and after him] they call the Encratites [Severians]. These reject the Letters of the divine Paul and the [book] of the Acts …; [against them wrote …] advocate of the truth, and Clement the Stromatist, and Apolinarius, who was bishop of Hierapolis in Phrygia, and Origen.
1.22PG 83
Βαρδησάνης δὲ ὁ Σύρος, ἐξ Ἐδέσης νος, ἐν τοῖς Οὐήρου Μάρκου Καίσαρος ἤκμασε χρόνοις. Τοῦτόν φασι πολλὰ τῆς Βαλεντίνου ψαι μυθολογίας. Πολλὰ δὲ καὶ τῇ Σύρων συνέγραψε γλώττῃ, καὶ ταῦτά τινες μετέφρασαν εἰς τὴν Ελλάδα φωνήν. Ἐντετύχηκα δὲ χἀγὼ λόγοις αὐτοῦ, καὶ κατὰ εἱμαρμένης γραφεῖσι, καὶ πρὸς τὴν Μαρκίωνος αἵρε-σιν, καὶ ἄλλοις οὐκ ὀλίγοις ἡ Φασὶ δὲ καὶ ᾿Αρμόνιον, τούτου παῖδα γενόμενον, ἐν ᾿Αθήναις τὴν Ἑλληνικὴν παιδευθῆναι φωνήν. Πολλὰ δὲ καὶ οὗτος συνέγραψε, τῇ Σύρων Ὑλώττῃ χρησάμενος. Τὴν τῶν ἀμφοτέρων δὲ πλάνη. Ἐφραὶμ ὁ Σύρος ὁ πανεύφημος γενναίως διήλεγξεν.
Bardēsanēs de ho Syros, ex Edesēs nos, en tois Ouērou Markou Kaisaros ēkmase chronois. Touton phasi polla tēs Balentinou psai mythologias. Polla de kai tę̄ Syrōn synegrapse glōttę̄, kai tauta tines metephrasan eis tēn Ellada phōnēn. Entetychēka de chagō logois autou, kai kata heimarmenēs grapheisi, kai pros tēn Markiōnos haire-sin, kai allois ouk oligois hē Phasi de kai ᾿Armonion, toutou paida genomenon, en ᾿Athēnais tēn Hellēnikēn paideuthēnai phōnēn. Polla de kai houtos synegrapse, tę̄ Syrōn Hylōttę̄ chrēsamenos. Tēn tōn amphoterōn de planē. Ephraim ho Syros ho paneuphēmos gennaiōs diēlenxen.
Bardesanes the Syrian, [coming] from Edessa, flourished in the times of Verus Marcus Caesar. They say that he … much of the mythology of Valentinus. He also wrote much in the Syriac tongue, and some translated these works into Greek. I too have come across his treatises, both those written against fate and those against the heresy of Marcion, and not a few others …. They say that Harmonius, his son, was educated in the Greek language at Athens. He too wrote much, using the Syriac tongue. The error of both was nobly refuted by the all-praised Ephrem the Syrian.
1.23PG 83
Καὶ Φλωρῖνος δὲ, καὶ Βλάστος, εἰς τὸν τῶν ἐν τὴν νόσον τὸν τρισμακάριον Εἰρηναῖον ὁλοφυρόμενον, τὴν κατὰ Βαλεντίνου ποιήσασθαι συγγραφήν. Οὗτοι μὲν οὖν ἅπαντες ἀπὸ τοῦ Σίμωνος ἀρξάμενοι, συγ- … τινας ὀνομάσαντες, καὶ προδολὰς Αἰώνων, καὶ ἄλλας
Kai Phlōrinos de, kai Blastos, eis ton tōn en tēn noson ton trismakarion Eirēnaion holophyromenon, tēn kata Balentinou poiēsasthai syngraphēn. Houtoi men oun hapantes apo tou Simōnos arxamenoi, syg- … tinas onomasantes, kai prodolas Aiōnōn, kai allas
Florinus and Blastus too, into the … the disease, so that the thrice-blessed Irenaeus, lamenting, wrote his treatise against Valentinus. All these, then, beginning from Simon, … naming certain …, and emanations of Aeons, and other …
1.24PG 83
Μαρκίων δὲ, καὶ Κέρδων ὁ τούτου διδάσκαλος, καὶ … αὐτοὶ μὲν ἐκ τῆς Σίμωνος ἐξαπάτης ἔλαθον τῆς βλασφημίας τὰς ἀφορμὰς, ἀλλ᾽ ἑτέραν ἐχαινοτόμησαν ἀσεδείας ὁδόν. Ὃ γὰρ δὴ Κέρδων ἐγένετο μὲν ἐπὶ ᾿Αντωνίνου τοῦ πρώτου, ἔφη δὲ ἄλλον εἶναι θεὸν τὸν πατέρα τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, ἄγνωστον τοῖς προφήταις, ἄλλον δὲ τοῦ παντὸς ποιητὴν, καὶ τοῦ νόμον τοῦ Μωσαϊχοῦ νομοθέτην " καὶ τὸν μὲν εἶναι δίκαιον, τὸν δὲ ἀγαθόν. Ὁ μὲν γὰρ ἐν τῷ νόμῳ, φησὶν, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὁδόντα ἀντὶ ὀδόντος ἐκκόπτειν παρεγγυᾷ" ὁ δὲ ἀγαθὸς ἐν τοῖς Ἐὐαγγελίοις κελεύει τῷ ῥαπίξοντι τὴν σιαγόνα τὴν δεξιὰν, στρέψαι καὶ τὴν ἄλλην, καὶ τῷ τὸν χιτῶνα βουλομένῳ λαδεῖν, προσδοῦναι καὶ τὸ ἱμάτιον. Καὶ ὁ μὲν ἐν τῷ νόμῳ προσέταξεν ἀγαπᾷν τὸν φίλον, καὶ μισεῖν τὸν ἐχθρόν " ὁ δὲ καὶ τοὺς ἐχθροὺς ἐκέλευσεν ἀγαπᾷν. Καὶ οὐ σύνοιδεν ὁ λίαν ἐμδρόντητος, ὡς καὶ ἐν τῷ νόμῳ διαγορεύει, τὸν πλανώμενον τοῦ ἐχθροῦ βοῦν ἐπανάγειν, καὶ τὸ πεπτωκὸς κτῆνος συνανιστάναι, καὶ μὴ περιορᾷν τὸν ἐχθρὸν βοηθείας δεόμενον " καὶ ὡς ὁ παρ᾽ αὐτοῦ μόνος καλούμενος ἀγαθὸς, τῷ μωρὸν καλοῦντι τὸν ἀδελφὸν ἠπείλησε γέενναν " καὶ δεικνὺς ἑαυτὸν δίκαιον εἶπεν" εἐ Ὧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν.» ᾿Αλλὰ τὸ ταῦτα διελέγχεῖν οὐ τοῦ παρόντος καιροῦ᾽ ἄλλως τε καὶ τοῖς τὰς … Ὁ δὲ Μαρκίων ὁ Ποντικὸς, ταῦτα παρὰ Κέρδωνος παιδευθεὶς, οὐκ ἔστερξε τὴν παραδοθεῖσαν. διδασκαλίαν, ἀλλ᾽ ηὔξησε τὴν ἀσέδειαν. Τέτταρας γὰρ ἀγεννήτους οὐσίας τῷ λόγῳ διέπλασε᾽ καὶ τὸν μὲν ἐκάλεσεν ἀγαθόν τε καὶ ἄγνωστον, ὃν καὶ πατέρα προσηγόρευσε τοῦ Κυρίου " τὸν δὲ δημιουργόν τε καὶ δίκαιον, ὄν καὶ πονηρὸν ὠνόμαζε " καὶ πρὸς τούτοις τὴν ὕλην, κακήν τε οὖσαν, καὶ ὑπ᾽ ἄλλῳ κακῷ τελοῦσαν. Τὸν δὲ δημιουργὸν περιγενόμενον τοῦ κακοῦ, τὴν ὕλην λαδεῖν τε καὶ ἐκ ταύτης δημιουργῆσαι τὰ σύμπαντα" ἐκ μὲν τοῦ καθαρωτάτου, τὸν οὐρανὸν, ἐκ δὲ τοῦ λοιποῦ, τὰ στοιχεῖα τὰ τέτταρα, ἐκ δὲ τῆς ὑποστάθμης, τὸν ἄδην καὶ τὸν τάρταρον. Πάλιν δὲ πἧς γῆς τὸ καθαρώταχον διηθήσας, κατεσκεύασε, φησὶ, τὸν παράδεισον " ἐκ δὲ τούτου βῶλον μίαν λαδὼν, ἔπλασε τὸν ᾿Αδὰμ, ἐκ τῆς οἰκείας οὐσίας δεδωκὼς αὐτῷ τὴν ψυχήν. ᾿Εντεῦθεν, φησὶν, ἡ διαμάχη τῆς ψυχῆς ἐστι καὶ τοῦ σώματος, τοῦ μὲν σώματος πρὸς τὴν ὕλην ἐχείνην χατασύραι ταύτην φιλονει- Ὑὸν πειρωμένης τὸ σῶμα. Οὗτοι καὶ τὸν ὄφιν ἀγαθώτερον εἶναι τοῦ Δημιουργοῦ λέγειν τολμῶσιν. Ὁ μὲν γὰρ τοῦ τῆς γνώσεως φυτοῦ μεταλαδεῖν λυσεν, ὁ ὃΣ μάλα προέτρεψε. Καὶ οὐ συνεῖδον οἱ δυσσεδεῖς, ὡς ἡ τοῦ ὄφεως συμθδουλὴ τὸν θάνατον ἀπεκύησεν. Αὐτίκα τοίνυν τινὲς αὐτῶν καὶ τιμῶσι … ἕν τινι χιδωτίῳ μετὰ τῶν μυσαρῶν αὐτῶν ἐγκείμενον μυστηρίων. Οὐ μόνον δὲ τὸν Ποιητὴν βλασφημοῦσιν, ἀλλὰ καὶ τοὺς πατριάρχας καὶ τοὺς προφήτας παρανόμους ἀποχαλοῦσιν, ἵνα τὸν Δημιουργὸν ἀποδείξωσι πονηρῶν ἐραστήν. Οὗτος ἐκ μὲν τῶν Εὐαγγελίων τὸ κατὰ Λουκᾶν ἐδέξατο μόνον, καὶ τὴν γενεαλογίαν περικόψας τὰ πλεῖστα" τὸν δὲ νόμον, καὶ τοὺς προφήτας, καὶ τὴν Παλαιὰν πᾶσαν ἐχδέὄληχεν͵ 'ὡς ὑπ᾽ ἀλλοτρίου δεδομένην Θεοῦ. Κατεληλυθέναι δὲ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν λέγει, ἵνα τῆς τοῦ Δημιουργοῦ δουλείας τοὺς εἰς αὐτὸν πεπιστευκότας ἐλευθερώσῃ ᾿ δόξαι δὲ εἶναι ἄνθρωπον, οὐδὲν ἀνθρώπινον ἔχοντα, καὶ δόξαι καθεῖν οὐδαμῶς πεπονθότα. ᾿Εχδέδληκε δὲ καὶ τὴν τῶν σωμάνων. Οὗτος τὸν μὲν Κάϊν, καὶ τοὺς Σοδομίτας, καὶ τοὺς ἄλλους δυσσεδεῖς ἅπαντας σωτηρίας ἔφησεν ἀπολελαυχέναι, προσεληλυθότας ἐν τῷ ἄδῃ τῷ Σωτῆρι Χριστῷ, καὶ εἰς τὴν βασιλείαν ἀναληφθῦναι " τὸν δὲ "Αὔελ, καὶ τὸν Ἑνὼχ, καὶ τὸν Νῶε, καὶ τοὺς κατριάρχας τε καὶ τοὺς λοιποὺς προφῆτας, καὶ τοὺς δικαίους, οὐ μεταλαχεῖν τῆς ἐκείνοις δεδομένης ἐλευθερίας, προσδραμεῖν αὐτῷ μὴ βουληθέντας. Οὗ δὴ χάριν, φησὶ, καὶ τὸν ἄδην οἰκεῖν χατεχρίθησαν. Τοιαῦτα ὁ Μαρκίων κατὰ τοῦ πεποιηκότος ἐλύττησε, μᾶλλον δὲ καὶ τούτων πολλῷ χαλεπώτερα᾽ τὰς γὰρ μείζονας βλασφημίας σιγῇ παραδέδωκα. Οἶδα δὲ ἀνιστάμενος τῷ τοῦ πτύσματος περιττώματι τὸ οἷκεῖον ἀπένιπτε πρόσωπον, καὶ τὴν αἰτίαν ἐρωτηθεὶς, ἔφησεν ὡς οὐ βούλεται δεηθῆναι τοῦ Δημιουργοῦ, καὶ ὕδωρ ἐκ τῶν ἐχείνου ποιημάτων λαθεῖν. Τῶν δὲ παρόντων εἰρηκότων Πῶς οὖν ἐσθίεις, καὶ πίνεις, καὶ περιδάλλῃ, καὶ καθεύδεις, καὶ τὰ νομιζόμενα ἐπιτελεῖς μυστήρια; ὑπολαδὼν ἐξ ἀνάγκης εἶπε τοῦτο ποιεῖν, διὰ τὸ ἑτέρως μήτε ζῇν δύνασθαι, μήτε τελεῖν τὰ μυστήρια. Καὶ ὡμολόγει ἄκων ὁ μεμηνὼς, μηδὲν ἔχειν τὸν ὑπ᾽ αὐτοῦ καλούμενον ἀγαθὸν, ἀλλὰ πάντων ἀπολαύειν τῶν ἀγαθῶν ἐκ τῶν τοῦ Δημιουργοῦ ποιημάτων, Ἐγὼ δὲ τὰ πλεῖστα καταλιπὼν, ἐπὶ τὰ συνεχῆ τῆς γραφῆς μεταδήσομαι. Καὶ γὰρ οὗτος πάλιν ὁ σύλλογος εὶς πολλὰ τμήματα διῃρέθη
Markiōn de, kai Kerdōn ho toutou didaskalos, kai … autoi men ek tēs Simōnos exapatēs elathon tēs blasphēmias tas aphormas, all᾽ heteran echainotomēsan asedeias hodon. Ho gar dē Kerdōn egeneto men epi ᾿Antōninou tou prōtou, ephē de allon einai theon ton patera tou Kyrion hēmōn Iēsou Christou, agnōston tois prophētais, allon de tou pantos poiētēn, kai tou nomon tou Mōsaïchou nomothetēn " kai ton men einai dikaion, ton de agathon. Ho men gar en tǭ nomǭ, phēsin, ophthalmon anti ophthalmou kai hodonta anti odontos ekkoptein parengyą" ho de agathos en tois Euangeliois keleuei tǭ rhapixonti tēn siagona tēn dexian, strepsai kai tēn allēn, kai tǭ ton chitōna boulomenǭ ladein, prosdounai kai to himation. Kai ho men en tǭ nomǭ prosetaxen agapąn ton philon, kai misein ton echthron " ho de kai tous echthrous ekeleusen agapąn. Kai ou synoiden ho lian emdrontētos, hōs kai en tǭ nomǭ diagoreuei, ton planōmenon tou echthrou boun epanagein, kai to peptōkos ktēnos synanistanai, kai mē periorąn ton echthron boētheias deomenon " kai hōs ho par᾽ autou monos kaloumenos agathos, tǭ mōron kalounti ton adelphon ēpeilēse geennan " kai deiknys heauton dikaion eipen" ee Hō metrǭ metreite, antimetrēthēsetai hymin.» ᾿Alla to tauta dielenchein ou tou parontos kairou᾽ allōs te kai tois tas … Ho de Markiōn ho Pontikos, tauta para Kerdōnos paideutheis, ouk esterxe tēn paradotheisan. didaskalian, all᾽ ēuxēse tēn asedeian. Tettaras gar agennētous ousias tǭ logǭ dieplase᾽ kai ton men ekalesen agathon te kai agnōston, hon kai patera prosēgoreuse tou Kyriou " ton de dēmiourgon te kai dikaion, on kai ponēron ōnomaze " kai pros toutois tēn hylēn, kakēn te ousan, kai hyp᾽ allǭ kakǭ telousan. Ton de dēmiourgon perigenomenon tou kakou, tēn hylēn ladein te kai ek tautēs dēmiourgēsai ta sympanta" ek men tou katharōtatou, ton ouranon, ek de tou loipou, ta stoicheia ta tettara, ek de tēs hypostathmēs, ton adēn kai ton tartaron. Palin de pēs gēs to katharōtachon diēthēsas, kateskeuase, phēsi, ton paradeison " ek de toutou bōlon mian ladōn, eplase ton ᾿Adam, ek tēs oikeias ousias dedōkōs autǭ tēn psychēn. ᾿Enteuthen, phēsin, hē diamachē tēs psychēs esti kai tou sōmatos, tou men sōmatos pros tēn hylēn echeinēn chatasyrai tautēn philonei- Hyon peirōmenēs to sōma. Houtoi kai ton ophin agathōteron einai tou Dēmiourgou legein tolmōsin. Ho men gar tou tēs gnōseōs phytou metaladein lysen, ho hoS mala proetrepse. Kai ou syneidon hoi dyssedeis, hōs hē tou opheōs symthdoulē ton thanaton apekyēsen. Autika toinyn tines autōn kai timōsi … hen tini chidōtiǭ meta tōn mysarōn autōn enkeimenon mystēriōn. Ou monon de ton Poiētēn blasphēmousin, alla kai tous patriarchas kai tous prophētas paranomous apochalousin, hina ton Dēmiourgon apodeixōsi ponērōn erastēn. Houtos ek men tōn Euangeliōn to kata Loukan edexato monon, kai tēn genealogian perikopsas ta pleista" ton de nomon, kai tous prophētas, kai tēn Palaian pasan echdeolēchen͵ 'hōs hyp᾽ allotriou dedomenēn Theou. Katelēlythenai de ton Kyrion hēmōn Iēsoun Christon legei, hina tēs tou Dēmiourgou douleias tous eis auton pepisteukotas eleutherōsę̄ ᾿ doxai de einai anthrōpon, ouden anthrōpinon echonta, kai doxai kathein oudamōs peponthota. ᾿Echdedlēke de kai tēn tōn sōmanōn. Houtos ton men Kaïn, kai tous Sodomitas, kai tous allous dyssedeis hapantas sōtērias ephēsen apolelauchenai, proselēlythotas en tǭ adę̄ tǭ Sōtēri Christǭ, kai eis tēn basileian analēphthynai " ton de "Auel, kai ton Henōch, kai ton Nōe, kai tous katriarchas te kai tous loipous prophētas, kai tous dikaious, ou metalachein tēs ekeinois dedomenēs eleutherias, prosdramein autǭ mē boulēthentas. Hou dē charin, phēsi, kai ton adēn oikein chatechrithēsan. Toiauta ho Markiōn kata tou pepoiēkotos elyttēse, mallon de kai toutōn pollǭ chalepōtera᾽ tas gar meizonas blasphēmias sigę̄ paradedōka. Oida de anistamenos tǭ tou ptysmatos perittōmati to hoikeion apenipte prosōpon, kai tēn aitian erōtētheis, ephēsen hōs ou bouletai deēthēnai tou Dēmiourgou, kai hydōr ek tōn echeinou poiēmatōn lathein. Tōn de parontōn eirēkotōn Pōs oun esthieis, kai pineis, kai peridallę̄, kai katheudeis, kai ta nomizomena epiteleis mystēria? hypoladōn ex anankēs eipe touto poiein, dia to heterōs mēte zę̄n dynasthai, mēte telein ta mystēria. Kai hōmologei akōn ho memēnōs, mēden echein ton hyp᾽ autou kaloumenon agathon, alla pantōn apolauein tōn agathōn ek tōn tou Dēmiourgou poiēmatōn, Egō de ta pleista katalipōn, epi ta synechē tēs graphēs metadēsomai. Kai gar houtos palin ho syllogos eis polla tmēmata dię̄rethē
Marcion, and Cerdo his teacher, and … they themselves took from Simon's deceit the starting points of their blasphemy, but they opened up another road of impiety. Cerdo lived under Antoninus the First, and said that the Father of our Lord Jesus Christ is one God, unknown to the prophets, and the maker of the universe and lawgiver of the Mosaic law another; and that the one is just, the other good. For the one in the law, he says, commands to knock out eye for eye and tooth for tooth, but the good one in the Gospels orders us to turn the other cheek also to the one who strikes the right, and to give the cloak also to the one who wants to take the tunic. The one in the law commanded to love one's friend and hate one's enemy, but the other ordered us to love even our enemies. The thunderstruck man does not realize that in the law too it is ordered to bring back the enemy's ox when it strays, to help raise his fallen beast, and not to neglect an enemy who needs help; and that the one he calls the only good one threatened hell to whoever calls his brother a fool, and, showing himself just, said: “With the measure you measure, it will be measured back to you.” But refuting these things does not belong to the present occasion, especially since to those who … Marcion of Pontus, taught these things by Cerdo, was not content with the teaching handed to him but increased the impiety. In his account he fashioned four unbegotten substances. One he called good and unknown, whom he also called Father of the Lord; another the Demiurge and just, whom he also named evil; and besides these, Matter, which is evil and under another evil one. The Demiurge, overcoming the evil one, took Matter and made all things out of it: from its purest part the heaven, from the rest the four elements, and from the dregs Hades and Tartarus. Again, straining off the purest part of the earth, he built, he says, paradise; and taking one clod from it he formed Adam, giving him a soul from his own substance. Hence, he says, comes the conflict of soul and body, the body striving to drag [the soul] down to that matter and [the soul] trying … the body. They even dare to say that the serpent is better than the Demiurge; for the one forbade partaking of the plant of knowledge, while the other urged it strongly. The impious men did not see that the serpent's counsel gave birth to death. Some of them in fact honor … [the serpent], laid in a little box with their loathsome mysteries. They not only blaspheme the Maker, but also call the patriarchs and prophets lawless, so as to show that the Demiurge loves wicked men. Of the Gospels Marcion accepted only that according to Luke, and cut out the genealogy and most of it; the law, the prophets and the whole Old [Testament] he rejected as given by an alien God. He says that our Lord Jesus Christ came down to free those who believe in him from slavery to the Demiurge; that he seemed to be a man though having nothing human, and seemed to suffer though he did not suffer at all. He also rejected the [resurrection] of bodies. He said that Cain, the Sodomites and all the other ungodly enjoyed salvation, having come to Christ the Savior in Hades, and were taken up into the kingdom; but that Abel, Enoch, Noah, the patriarchs, the other prophets and the righteous had no share in the freedom given to those, since they would not run to him. For this reason, he says, they were condemned to dwell in Hades. Such were Marcion's ravings against the Maker, or rather much worse than these; for I have passed over the greater blasphemies in silence. I know [of one of them] who, on rising, washed his face with the moisture of his spittle; asked the reason, he said he did not wish to be in debt to the Demiurge and take water from his creatures. When those present said, “How then do you eat and drink, wear clothing, sleep, and celebrate the customary mysteries?” he answered that he did so of necessity, since otherwise he could neither live nor celebrate the mysteries. And the madman confessed against his will that the one he called good has nothing, and that he enjoyed all good things from the Demiurge's creatures. But leaving most things aside, I shall pass to what comes next in my writing. For this company too was again divided into many sections.
1.25PG 83
᾿Απελλῆς μὲν γὰρ τοῖς τοῦ Μαρκίωνος ἀγεννήτοις καὶ ἕτερον προστέθεικε Πύρινον, Οὗτος καὶ ἕτερον βιδλίον συνθεὶς, Φιλουμένης προφητείαν ὠνόμασε. Καὶ τῷ Χριστῷ δὲ περιτέθειχε σῶμα, οὐκ ἀνθρώπειον, ἀλλ᾽ ἐκ τῆς τοῦ κόσμον οὐσίας. Πότιτος δὲ, καὶ Βλάστος, καὶ Σύνερως, καὶ Πρέπων, καὶ Πίθων, διαφόρων διδασχαλιῶν προέστησαν" οὗτοι δὲ πάντες τὰς ἀφορμὰς ἐκ τῆς Μαρκίωνος ἐσχήκασιν βλασφημίας. Πλεῖστοι μέντοι κατὰ τὴσὸς τῇς ἀσεδείας συνέγραψαν. Καὶ γὰρ Ἰουστῖνος ὁ φιλάσοφος … καὶ Φίλιππος ὁ Γορτύνης ἐπίσκοπος, καὶ Εἰρηναῖος, οὖ καὶ πρόσθεν ἐμνήσθημεν, ἐπίσκοπος Λουγδούνου, καὶ Μόδεστος, καὶ Ὠριγένης, καὶ Ῥόδων, καὶ ᾿Αδαμάντιος, καὶ Ἱππόλυτος, καὶ ὁ Ἐμεσηνὸς καὶ πάντες ἄριστα καὶ σοφώτατα τῆς βλασφημίας
᾿Apellēs men gar tois tou Markiōnos agennētois kai heteron prostetheike Pyrinon, Houtos kai heteron bidlion syntheis, Philoumenēs prophēteian ōnomase. Kai tǭ Christǭ de peritetheiche sōma, ouk anthrōpeion, all᾽ ek tēs tou kosmon ousias. Potitos de, kai Blastos, kai Synerōs, kai Prepōn, kai Pithōn, diaphorōn didaschaliōn proestēsan" houtoi de pantes tas aphormas ek tēs Markiōnos eschēkasin blasphēmias. Pleistoi mentoi kata tēsos tę̄s asedeias synegrapsan. Kai gar Ioustinos ho philasophos … kai Philippos ho Gortynēs episkopos, kai Eirēnaios, ou kai prosthen emnēsthēmen, episkopos Lougdounou, kai Modestos, kai Ōrigenēs, kai Rhodōn, kai ᾿Adamantios, kai Hippolytos, kai ho Emesēnos kai pantes arista kai sophōtata tēs blasphēmias
Apelles added to Marcion's unbegotten principles yet another, a fiery one. He also composed another book, which he named the Prophecy of Philumene. He gave Christ a body, not a human one but one made from the substance of the world. Potitus, Blastus, Syneros, Prepon and Pithon led different schools; all of them took their starting points from Marcion's blasphemy. Very many wrote against this impiety: Justin the philosopher …, and Philip bishop of Gortyna, and Irenaeus bishop of Lyons, whom we mentioned before, and Modestus, and Origen, and Rhodon, and Adamantius, and Hippolytus, and the man of Emesa, all of whom [refuted] the blasphemy most excellently and wisely ….
1.26PG 83
Ὃ δὲ Μάνης Πέρσης μὲν ἦν, ὥς φασι, τὸ γένος, τῆς δὲ δουλείας ἐπὶ πλεῖστον εἴλκυσε τὸν ζυγὸν, Σχυθιανὸς δὲ δουλεύων προσηγορεύετο' ὃς κληρονόμος τῆς δεσποίνης γενόμενος, οὐκ ἢγάπησε παρ᾽ ἐλπίδα πλουτήσας, οὐδὲ ὕμνησε τὸν δοτῇρα τῶν ἀγαθῶν, ἀλλ᾽ εἰς βλασφημίαν καὶ δυσσεδῇ μυθολογίαν τὴν γλῶτταν ἐκίνησεν, ὄργανον τελειότατον γενόμενος τοῦ τῆς ἀληθείας ἐχθροῦ. Οὗτος δύο ἀγεννήτους καὶ ἀϊδίους ἔφησεν εἶναι, Θεὸν καὶ Ὕλην, καὶ προσηγόρευσε τὸν μὲν Θεὸν Φῶς, τὴν δὲ Ὕλην Σκότος" καὶ τὸ μὲν Φῶς ᾿Αγαθὸν, τὸ δὲ Σκότος, Κακόν, ἐπιτέθεικε δὲ καὶ ἄλλα ὀνόματα. Τὸ μὲν γὰρ Φῶς ὠνόμασε δένδρον ἀγαθὸν, ἀγαθῶν πεπληρωμένον καρπῶν " τὴν δὲ Ὕλην, δένδρον κακὸν, συμδαίνοντας τῇ ῥίζῃ φέρον καρπούς. ᾿Αφεστηχέναι τῆς Ὕλης ἔφησε τὸν Θεὸν, καὶ παντάπασιν ἀγνοεῖν, καὶ αὐτὸν τὴν Ὕλην, καὶ τὴν ὝἼἽλην αὐτόν " καὶ σχεῖν, τὸν μὲν Θεὸν, τά τε ἀρχτῷα μέρη, καὶ τὰ ἑῷα, καὶ τὰ ἑσπέρια, τὴν δὲ ὝὝΛην τὰ νότια ᾿ αἰῶσι δὲ πολλοῖς ὕστερον διαστασιάσαι πρὸς ἑαυτὴν τὴν Ὕλην, καὶ τοὺς ταύτης καρποὺς πρὸς ἀλλήλους " τοῦ δὲ πολέμου συστάντος, καὶ τῶν μὲν διωκόντων, τῶν δὲ διωκομένων, μέχρι ὦ τῶν ὄρων τοῦ Φωτὸς αὐτοὺς ἀφικέσθαι, εἶτα τὸ Φῶς θεασαμένους, ἡσθῆναί τε ἐπ᾽ αὐτῷ, καὶ θαυμάσαι, καὶ βουληθῆναι πασσυδεὶ κατ᾽ αὐτοῦ στρατεῦσαι, καὶ ἀρπάσαι, καὶ χερᾶσαι τῷ Φωτὶ τὸ ἴδιον σκότος. Ὥρμησεν οὖν, ὡς ὁ ἀσύστατος, καὶ φλήναφος, καὶ ἀνόητος ἔφησε μῦθος, ἡ Ὕλη μετὰ τῶν δαιμόνων, καὶ τῶν εἰδώλων, καὶ τοῦ πυρὸς, καὶ τοῦ ὕδατος, κατὰ τοῦ φανέντος Φωτός. Ὁ Θεὸς δὲ, τὴν ἀθρόαν στρατείαν ὀῤῥωδήσας" οὐ γὰρ εἶχε, φησὶ, πῦρ, ἵνα χεραυνοὶς χρήσηται, καὶ σχηήπτοϊῖς, οὔτε ὕδωρ, ἵνα κατακλυσμὸν ἐπενέγκῃ, οὐδὲ σίδηρον, ἣἢ ἄλλο τι δπλον" τοιόνδε σι μηχανᾶται. Μοῖράν τινα τοῦ Φωτὸς λαδὼν, οἷόν τι δέλεαρ καὶ ἄγκιστρον τῇ Ὕλῃ προσἐπεμψε" προσκειμένη δὲ ἐκείνη, καὶ ὑπερ αὐτὸ στρωἀπερ τινὶ περιδπάρη πάγη. Ἐντεῦθεν ἀναγκασθῇναί φασι τὸν Θεὸν δημιουργῆσαι τὸν κόσμον. Τὰ δὲ τοῦ χάσμου μέρη οὐκ αὑτοῦ λέγουσιν, ἀλλὰ τῆς Ὕλης εἶναι ποιήματα. Ἐδημιούργησε δὲ, διαλῦσαι αὐτῆς τὴν σύστασιν βουληθεὶς, καὶ εἰς εἰρήνην ἀγαγεῖν τὰ. μαχόμενα, ὥστε κατὰ βραχὺ καὶ τὸ ἀναχραθὲν τῇ Ὕλη Φῶς ἐλευθερῶσαι. Καὶ τὸν ἄνθρωπον δὲ οὐκ ὑπὸ τοῦ Θεοῦ πλασθῆναι λέγουσιν, ἀλλ᾽ ὑπὸ τοῦ τῆς “Ὕλης ἄρχοντος" Σακλᾶν δὲ τοῦτον προσαγορεύουσιν" καὶ τὸν Εὔαν ὡσαύτως ὑπὸ τοῦ Σαχλᾶ καὶ τοῦ Νεῦκαὶ τὸν μὲν ᾿Αδάμ θηριόμορφον κτισθῆναι, τὴν δὲ Εὔαν ἄψυχον καὶ ἀκίνητον" τὴν δὲ ἀῤῥενιχὴν παρθένον, ἣν τοῦ Φωτὸς ὀνομάζουσι θυγατέρα, καὶ Ἰωὴλ προσαγορεύουσιν, μεταδοῦναί φασι τῇ Εὔᾳ, καὶ ζωῆς καὶ φωτός " τὴν δὲ Εὔαν τῆς θηριωδίας τὸν ᾿Αδὰμ ἀπαλλάξαι, εἶθ᾽ ὕστερον τοῦ φωτὸς θηριόμορφον ἐξ αὐτῆς ἐσχηκέναι παιδίον. Εἶτα καὶ ταύτῃ πάλιν κεκοινωνηκέναι αὐτὸν λέγουσι. ᾿Αλλὰ γὰρ ἴσως κἀμοὶ ἐπιμέμψαιτ᾽ ἄν τις εἰκότως, ταῦτα συγγράφειν ἀνεχομένῳ. Οὗ δὴ χάριν, τοὺς ἄλλους μύθους καὶ λήρους καταλιπὼν, συντόμως ἐρῶ τῆς δυσσεδοῦς αἱρέσεως τὰ κεφάλαια. Οὗτοι τὸν ἥλιον καὶ τὴν σελήνην θεοὺς ὀνομάζουσι, ποτὲ μὲν αὑτὸν ἀποκαλοῦντες Χριστὸν, καὶ τούτου τεκμήριον ἱκανὸν παρέχουσι, τὸ τὸν ἥλιον ἐκλείπειν "ἐν τῷ τοῦ σταυροῦ καιρῷ ποτὲ δὲ πλοῖα λέγοντες εἶναι τὰς τῶν τελευτώντων ψυχὰς ἀπὸ τῆς Ὕλης μετάγοντα πρὸς τὸ Φῶς. Οὔτω γὰρ, φησὶ, κατὰ μέρος τῆς πονηρᾶς ἀπαλλάττεται κράσεως. Καὶ τὴν σελήνην ὃὲ μηνοειδῆ, καὶ διχότομον γίνεσθαί φασι, τῷ χενοῦσθαι" καὶ τὰς φωτοειδεῖς ψυχὰς ἀπὸ μὲν τῆς Ὕλης λαμθάνειν, ἀποτίθεσθαι δὲ εἰς τὸ Φῶς " καὶ οὕτω κατὰ βραχὺ τῆς πονηρᾶς τὸ Φῶς ἀπαλλάττεσθαι κράσεως. Ὅταν δὲ πᾶσα τοῦ Φωτὸς ἡ φύσις τῆς Ὕλης ἀποχριθῇ, τότε φασὶ τὸν Θεὸν πυρὶ παραδώσειν αὖ τὴν, καὶ μίαν βῶλον ποιήσειν " σὺν αὐτῇ δὲ καὶ τὰς μὴ πεπιστευκυίας εἰς τὸν Μάνητα ψυχάς. Τὸν δὲ διάδολον ποτὲ μὲν Ὕλην καλεῖ, ποτὲ δὲ τῆς Ὕλης ἄρχοντα. Τὸν δὲ γάμον τοῦ διαθόλου νομοθεσίαν φησί. Τὴν δὲ εἰς τοὺς πένητας γινομένην διαθάλλουσι φιλανθρωπίαν, τῆς Ὕλης εἶναι λέγοντες θερα πείαν. Τὸν δὲ Κύριον οὔτε ψυχὴν ἀνειληφέναι φασὶν, οὔτε σῶμα, ἀλλὰ φανῆναι ὡς ἄνθρωπον, καὶ οὐδὲν ἀνθρώπινον ἔχοντα " καὶ τὸν σταυρὸν δὲ, καὶ τὸ πάθος, καὶ τὸν θάνατον, φαντασίᾳ γενέσθαι. Τὴν δὲ τῶν σωμάτων ἀνάστασιν ὡς μῦθον ἐχδάλλουσιν, Οὐδὲν γὰρ τῆς Ὕλης μόριον ἄξιον ὑπειλήφασι σωτηρίας. Ψυχῶν δὲ μετενσωματώσεις λέγουσι γίνεσθαι, καὶ τὰς μὲν εἰς πτηνῶν, τὰς δὲ εἰς κτηνῶν, καὶ θηρίων, καὶ ἑρπετῶν σώματα καταπέμπεσθαι. Πάντα δὲ νομίζουσιν ἔμψυχα, καὶ τὸ πῦρ, καὶ τὸ ὕδωρ, καὶ τὸν ἀέρα, καὶ τὰ φυτὰ, καὶ τὰ σπέρματα. Οὗ δὴ χάριν οἱ καλούμενοι τέλειοι παρ᾽ αὐτοῖς, οὔτε … καῦτα δρῶσιν, ὡς μιαιφόνοις προφανῶς ἑπαίρονται" ἐσθίουσι δὲ ὅμως τὰ τεμνόμενα καὶ τὰ χλώμενα. Κέχρηνται δὲ καὶ γοητείαις διαφερόντως, τὰ δυσαγῆ αὑτῶν ἐκτελοῦντες μυστήρια" ταύτῃτοι καὶ δυσέχνιπτὸς αὐτῶν ἡ διδασκαλία, καὶ τὸν τῶν μυσαρῶν ὁρ- Υίων μετειληχότα λίαν ἐστὶ δυσχερὲς μετατιθέναι τῆς τῶν Ψψυχοφθόρων ἐνεργείας δαιμόνων, ταῖς τῶν τελούντων ἐπῳδαῖς τὰς ἐχείνων καταδεσμούντων Ψυχάς. Οὗτος ὁ Μάνης τρεῖς ἔσχε τὴν ἀρχὴν φοιτητὰς, ᾿Αλδὰν, καὶ θωμᾶν, καὶ Ἑρμᾶν. Καὶ τὸν μὲν Θωμᾶν. Ἐπειδὴ δὲ ἐπανῆλθον οὗτοι, παντοδαπὰ λέ… ἑαυτὸν ὁ παμπόνηρος καὶ Χριστὸν προσαγορεῦσαι, … κατὰ τὴν τοῦ Σωτῆρος ὑπόσχεσιν. Ἐπηγγείλατο γὰρ ὁ Κύριος πέμψειν ἄλλον Παράκλητον. Οὗτος δυοκαίδεκα μαθητὰς κατὰ τὸν Κυριακὸν ποιησάμενος τύ-᾿ «ον, εἰς τὴν μέσην ἀφίκετο τῶν ποταμῶν, ἀποδιδράσχων τὸν Περσῶν βασιλέα. Θεραπεύσειν γὰρ νεανιευσάμενος πάθει τινὶ περιπεσόντα τὸν τοῦ βασιλέως υἱὸν, μείζοσι κακοῖς περιέθαλεν. Ἐπειδὴ δὲ καὶ ἐν… λος, ταῦτα τῆς δυσσεδοῦς αἱρέσεως τὰ κεφάλαια. Εἰ γὰρ ἅπαντά τις τῶν μύθων τὸν ταῖς τῶν ἀνοσίων ἀνθρώπων διανοίαις ὁ παμπόνηρος αγοῖς καὶ ταξιάρχαις, κατὰ τῆς ἀληθείας μᾶνος. ᾿Αλλ᾽ ἱστὸν ἀράχνης, προφητικῶς εἰπεῖν, ὕφηνε. Ῥᾷστα γὰρ ὁ Δεσπότης τὸ ψεῦδος διήλεγξε, Κατὰ ὃς τῆς τοῦ Μάνεντος δυσσεόείας συνέγραψαν οἱ ἄριστοι τῆς εὑσεδείας συνήγοροι, Τῖτος καὶ Διόδωρος, ὁ μὲν τὴν Βοστρηνῶν Ἐκκλησίαν ποιμάνας, ὁ δὲ τὴν Κιλίκων ἰθύνας μητρόπολιν. Συνέγραψε δὲ καὶ ὁ Λαοδιχεὺς Γεώργιος, ἀνὴρ τῆς μὲν Ἀρείου προστατεύων αἱρέσεως, τοῖς δὲ φιλοσόφοις ἐντεθραμμένος μαθήμασι. Πρὸς δὲ τούτοις καὶ ὁ Φοίνιξ Εὐσέδιος, οὗ καὶ πρόσθεν ἐμνήσθημεν. Ἐγὼ δὲ ἐπὶ τὴν ἑτέραν
Ho de Manēs Persēs men ēn, hōs phasi, to genos, tēs de douleias epi pleiston eilkyse ton zygon, Schythianos de douleuōn prosēgoreueto' hos klēronomos tēs despoinēs genomenos, ouk ēgapēse par᾽ elpida ploutēsas, oude hymnēse ton dotę̄ra tōn agathōn, all᾽ eis blasphēmian kai dyssedę̄ mythologian tēn glōttan ekinēsen, organon teleiotaton genomenos tou tēs alētheias echthrou. Houtos dyo agennētous kai aïdious ephēsen einai, Theon kai Hylēn, kai prosēgoreuse ton men Theon Phōs, tēn de Hylēn Skotos" kai to men Phōs ᾿Agathon, to de Skotos, Kakon, epitetheike de kai alla onomata. To men gar Phōs ōnomase dendron agathon, agathōn peplērōmenon karpōn " tēn de Hylēn, dendron kakon, symdainontas tę̄ rhizę̄ pheron karpous. ᾿Aphestēchenai tēs Hylēs ephēse ton Theon, kai pantapasin agnoein, kai auton tēn Hylēn, kai tēn HuIIlēn auton " kai schein, ton men Theon, ta te archtǭa merē, kai ta heǭa, kai ta hesperia, tēn de HyYLēn ta notia ᾿ aiōsi de pollois hysteron diastasiasai pros heautēn tēn Hylēn, kai tous tautēs karpous pros allēlous " tou de polemou systantos, kai tōn men diōkontōn, tōn de diōkomenōn, mechri ō tōn orōn tou Phōtos autous aphikesthai, eita to Phōs theasamenous, hēsthēnai te ep᾽ autǭ, kai thaumasai, kai boulēthēnai passydei kat᾽ autou strateusai, kai arpasai, kai cherasai tǭ Phōti to idion skotos. Hōrmēsen oun, hōs ho asystatos, kai phlēnaphos, kai anoētos ephēse mythos, hē Hylē meta tōn daimonōn, kai tōn eidōlōn, kai tou pyros, kai tou hydatos, kata tou phanentos Phōtos. Ho Theos de, tēn athroan strateian orrhōdēsas" ou gar eiche, phēsi, pyr, hina cheraunois chrēsētai, kai schēēptoïis, oute hydōr, hina kataklysmon epenenkę̄, oude sidēron, hēē allo ti dplon" toionde si mēchanatai. Moiran tina tou Phōtos ladōn, hoion ti delear kai ankistron tę̄ Hylę̄ prosepempse" proskeimenē de ekeinē, kai hyper auto strōaper tini peridparē pagē. Enteuthen anankasthę̄nai phasi ton Theon dēmiourgēsai ton kosmon. Ta de tou chasmou merē ouk hautou legousin, alla tēs Hylēs einai poiēmata. Edēmiourgēse de, dialysai autēs tēn systasin boulētheis, kai eis eirēnēn agagein ta. machomena, hōste kata brachy kai to anachrathen tę̄ Hylē Phōs eleutherōsai. Kai ton anthrōpon de ouk hypo tou Theou plasthēnai legousin, all᾽ hypo tou tēs “Hylēs archontos" Saklan de touton prosagoreuousin" kai ton Euan hōsautōs hypo tou Sachla kai tou Neukai ton men ᾿Adam thēriomorphon ktisthēnai, tēn de Euan apsychon kai akinēton" tēn de arrhenichēn parthenon, hēn tou Phōtos onomazousi thygatera, kai Iōēl prosagoreuousin, metadounai phasi tę̄ Euą, kai zōēs kai phōtos " tēn de Euan tēs thēriōdias ton ᾿Adam apallaxai, eith᾽ hysteron tou phōtos thēriomorphon ex autēs eschēkenai paidion. Eita kai tautę̄ palin kekoinōnēkenai auton legousi. ᾿Alla gar isōs kamoi epimempsait᾽ an tis eikotōs, tauta syngraphein anechomenǭ. Hou dē charin, tous allous mythous kai lērous katalipōn, syntomōs erō tēs dyssedous haireseōs ta kephalaia. Houtoi ton hēlion kai tēn selēnēn theous onomazousi, pote men hauton apokalountes Christon, kai toutou tekmērion hikanon parechousi, to ton hēlion ekleipein "en tǭ tou staurou kairǭ pote de ploia legontes einai tas tōn teleutōntōn psychas apo tēs Hylēs metagonta pros to Phōs. Outō gar, phēsi, kata meros tēs ponēras apallattetai kraseōs. Kai tēn selēnēn hoe mēnoeidē, kai dichotomon ginesthai phasi, tǭ chenousthai" kai tas phōtoeideis psychas apo men tēs Hylēs lamthanein, apotithesthai de eis to Phōs " kai houtō kata brachy tēs ponēras to Phōs apallattesthai kraseōs. Hotan de pasa tou Phōtos hē physis tēs Hylēs apochrithę̄, tote phasi ton Theon pyri paradōsein au tēn, kai mian bōlon poiēsein " syn autę̄ de kai tas mē pepisteukuias eis ton Manēta psychas. Ton de diadolon pote men Hylēn kalei, pote de tēs Hylēs archonta. Ton de gamon tou diatholou nomothesian phēsi. Tēn de eis tous penētas ginomenēn diathallousi philanthrōpian, tēs Hylēs einai legontes thera peian. Ton de Kyrion oute psychēn aneilēphenai phasin, oute sōma, alla phanēnai hōs anthrōpon, kai ouden anthrōpinon echonta " kai ton stauron de, kai to pathos, kai ton thanaton, phantasią genesthai. Tēn de tōn sōmatōn anastasin hōs mython echdallousin, Ouden gar tēs Hylēs morion axion hypeilēphasi sōtērias. Psychōn de metensōmatōseis legousi ginesthai, kai tas men eis ptēnōn, tas de eis ktēnōn, kai thēriōn, kai herpetōn sōmata katapempesthai. Panta de nomizousin empsycha, kai to pyr, kai to hydōr, kai ton aera, kai ta phyta, kai ta spermata. Hou dē charin hoi kaloumenoi teleioi par᾽ autois, oute … kauta drōsin, hōs miaiphonois prophanōs hepairontai" esthiousi de homōs ta temnomena kai ta chlōmena. Kechrēntai de kai goēteiais diapherontōs, ta dysagē hautōn ektelountes mystēria" tautę̄toi kai dysechniptos autōn hē didaskalia, kai ton tōn mysarōn hor- Uiōn meteilēchota lian esti dyscheres metatithenai tēs tōn Pspsychophthorōn energeias daimonōn, tais tōn telountōn epǭdais tas echeinōn katadesmountōn Psychas. Houtos ho Manēs treis esche tēn archēn phoitētas, ᾿Aldan, kai thōman, kai Herman. Kai ton men Thōman. Epeidē de epanēlthon houtoi, pantodapa le… heauton ho pamponēros kai Christon prosagoreusai, … kata tēn tou Sōtēros hyposchesin. Epēngeilato gar ho Kyrios pempsein allon Paraklēton. Houtos dyokaideka mathētas kata ton Kyriakon poiēsamenos ty-᾿ «on, eis tēn mesēn aphiketo tōn potamōn, apodidraschōn ton Persōn basilea. Therapeusein gar neanieusamenos pathei tini peripesonta ton tou basileōs huion, meizosi kakois periethalen. Epeidē de kai en… los, tauta tēs dyssedous haireseōs ta kephalaia. Ei gar hapanta tis tōn mythōn ton tais tōn anosiōn anthrōpōn dianoiais ho pamponēros agois kai taxiarchais, kata tēs alētheias manos. ᾿All᾽ histon arachnēs, prophētikōs eipein, hyphēne. Rhąsta gar ho Despotēs to pseudos diēlenxe, Kata hos tēs tou Manentos dysseoeias synegrapsan hoi aristoi tēs heusedeias synēgoroi, Titos kai Diodōros, ho men tēn Bostrēnōn Ekklēsian poimanas, ho de tēn Kilikōn ithynas mētropolin. Synegrapse de kai ho Laodicheus Geōrgios, anēr tēs men Areiou prostateuōn haireseōs, tois de philosophois entethrammenos mathēmasi. Pros de toutois kai ho Phoinix Eusedios, hou kai prosthen emnēsthēmen. Egō de epi tēn heteran
Mani was a Persian by birth, as they say, and bore the yoke of slavery for a very long time; as a slave he was called Scythianus. Having become heir of his mistress, he was not content at becoming rich beyond hope, nor did he praise the giver of good things, but moved his tongue to blasphemy and impious mythology, becoming a most perfect instrument of the enemy of truth. He said that there are two unbegotten and eternal beings, God and Matter, and he named God Light and Matter Darkness, the Light Good and the Darkness Evil; and he gave them other names too. He named the Light a good tree full of good fruits, and Matter an evil tree bearing fruits that match its root. He said that God stood apart from Matter and was wholly ignorant of it, and Matter of him; that God held the northern, eastern and western parts, and Matter the southern. Many ages later Matter fell into strife with itself and its fruits with one another; and when war broke out, some pursuing and others pursued, they reached the boundaries of the Light; then, seeing the Light, they delighted in it and marveled, and wished to march against it in full force, seize it, and mix their own darkness with the Light. So Matter rushed, as the incoherent, babbling and senseless myth says, with the demons, the idols, the fire and the water, against the Light that had appeared. God, dreading the massed army (for he had, he says, neither fire to use thunderbolts and lightning, nor water to bring a flood, nor iron or any other weapon), contrived something of this kind. He took a portion of the Light and sent it to Matter like a bait and a hook; and Matter, pressing on and … was caught as in a trap. Hence, they say, God was compelled to make the world. They say that the parts of the world are not his works but Matter's. He made them, wishing to dissolve its compact mass and bring the warring things to peace, so as gradually to free the Light mixed with Matter. They say that man was formed not by God but by the ruler of Matter, whom they call Saklas, and Eve likewise by Saklas and Neb…; that Adam was created beast-shaped and Eve soulless and motionless; and that the male virgin, whom they name daughter of the Light and call Joel, gave Eve a share of life and light; that Eve freed Adam from his beastliness, but that later [the ruler] had by her a beast-shaped child [bereft] of light; and then they say he had intercourse with her again. But perhaps someone might rightly blame me too for bearing to write these things. So, leaving the other myths and nonsense, I will state briefly the main points of the impious heresy. They name the sun and the moon gods, at times calling the sun Christ, and they offer as sufficient proof of this the eclipse of the sun at the time of the cross; at other times they say they are ships carrying the souls of the dead from Matter to the Light; for so, he says, it is freed bit by bit from the evil mixture. They say the moon becomes crescent and half-full by being emptied: it takes the light-like souls from Matter and deposits them in the Light, and so the Light is gradually freed from the evil mixture. When the whole nature of the Light has been separated from Matter, they say, God will hand it over to fire and make it into one clod, and with it the souls that did not believe in Mani. The devil he calls sometimes Matter, sometimes the ruler of Matter. Marriage he calls a law of the devil. They slander kindness done to the poor, saying it is service to Matter. They say the Lord took up neither soul nor body, but appeared as a man while having nothing human, and that the cross, the passion and the death happened in appearance. They throw out the resurrection of bodies as a myth, for they suppose no part of Matter worthy of salvation. They say souls transmigrate, some being sent down into the bodies of birds, others into those of cattle, beasts and reptiles. They think everything is ensouled: fire, water, air, plants and seeds. For this reason those called perfect among them neither … these things, as plainly murderous; yet they eat what has been cut and broken. They make special use of sorcery when they perform their accursed mysteries; for this reason their teaching is hard to wash out, and it is very difficult to turn anyone who has shared in the loathsome orgies away from the working of the soul-destroying demons, since the incantations of those who initiate bind their souls. This Mani at first had three disciples, Addas, Thomas and Hermas. Thomas … When these returned, … the all-wicked man … to call himself Christ … according to the Savior's promise; for the Lord promised to send another Paraclete. He made twelve disciples on the Lord's pattern and came to Mesopotamia, fleeing the king of the Persians. For having boasted that he would heal the king's son, who had fallen into some illness, he involved him in greater evils. When … These are the main points of the impious heresy. For if anyone [were to tell] all the myths that the all-wicked one [sowed] in the minds of unholy men, … with captains and commanders against the truth …. But he wove a spider's web, to speak prophetically; for the Master very easily exposed the falsehood. Against the impiety of Mani wrote the best advocates of godliness, Titus and Diodore, the one shepherd of the church of Bostra, the other governor of the metropolis of Cilicia. George of Laodicea also wrote, a man who championed the heresy of Arius but was trained in philosophical learning; and besides these the Phoenician Eusebius, whom we mentioned before. But I [shall pass] to the next ….
Chapter 2
2.1PG 83
Ταυτησὶ δὲ τῆς φάλαγγος Ἦρξεν Ἑδίων, τὸν πτωἰἰ μὲν τὸν ἀγέννητον ἔφη παραπλησίως ἡμῖν, καὶ αὐτὸν ἔδειξεν εἶναι τοῦ κόσμου δημιουργόν " τὸν δὲ Κύριον Ἰησοῦν Χριστὸν ἐξ Ἰωσὴφ καὶ τῆς Μαρίας ἔφησε γεγενῆσθαι, ἄνθρωπον μὲν ὄντα, ἀρετῇ δὲ καὶ καθαρότητι τῶν ἄλλων διαφέροντα " κατὰ δὲ τὸν Μωσαϊχὸν πολιτεύονται νόμον. Μόνον δὲ τὸ κατὰ ἙἭ δραίους Εὐαγγέλιον δέχονται, τὸν δὲ ᾿Απόστολον ἀποστάτην καλοῦσι. Ἐκ τούτων ἦν Σύμμαχος, ὁ τὴν παλαιὰν Γραφὴν ἐκ τῆς Ἑδραίων μετατεθειχὼς εἰς τὴν 'Ελλάδα φωνήν. "Αλλη δὲ παρὰ ταύτην συμμορία, τὴν αὐτὴν ἐπωνυμίαν ἔχουσα " ᾿Εθδιωνεῖς γὰρ καὶ οὗτοι προσαγορεύονται" τὰ ἄλλα,, μὲν ἅπαντα συνομολογεῖ τοῖς προτέροις, τὸν δὲ Σωτῆῇρα καὶ Κύριον ἐκ Παρθένου γεγεννῆσθαί φησιν. Εὐαγγελίῳ δὲ τῷ κατὰ Ματθαῖον κέχρηνται μόνῳ, καὶ τὸ μὲν Σάδδατον κατὰ τὸν Ἰουδαίων τιμῶσι νόμον, τὴν δὲ Κυριακὴν καθιεροῦσι παραπλησίως ἡμῖν.
Tautēsi de tēs phalangos Ērxen Hediōn, ton ptōii men ton agennēton ephē paraplēsiōs hēmin, kai auton edeixen einai tou kosmou dēmiourgon " ton de Kyrion Iēsoun Christon ex Iōsēph kai tēs Marias ephēse gegenēsthai, anthrōpon men onta, aretę̄ de kai katharotēti tōn allōn diapheronta " kata de ton Mōsaïchon politeuontai nomon. Monon de to kata HeĒ draious Euangelion dechontai, ton de ᾿Apostolon apostatēn kalousi. Ek toutōn ēn Symmachos, ho tēn palaian Graphēn ek tēs Hedraiōn metatetheichōs eis tēn 'Ellada phōnēn. "Allē de para tautēn symmoria, tēn autēn epōnymian echousa " ᾿Ethdiōneis gar kai houtoi prosagoreuontai" ta alla,, men hapanta synomologei tois proterois, ton de Sōtēę̄ra kai Kyrion ek Parthenou gegennēsthai phēsin. Euangeliǭ de tǭ kata Matthaion kechrēntai monǭ, kai to men Saddaton kata ton Ioudaiōn timōsi nomon, tēn de Kyriakēn kathierousi paraplēsiōs hēmin.
This phalanx was led by Ebion, … He said that the unbegotten [God is one], as we do, and showed that he is the maker of the world; but he said that the Lord Jesus Christ was born of Joseph and Mary, being a man, though excelling others in virtue and purity. They live according to the Mosaic law. They accept only the Gospel according to the Hebrews, and they call the Apostle an apostate. Symmachus, who translated the Old Scripture from Hebrew into Greek, was one of them. There is another company besides this one with the same name, for these too are called Ebionites. In everything else it agrees with the former, but it says that the Savior and Lord was born of a virgin. They use only the Gospel according to Matthew; they keep the Sabbath according to the law of the Jews, and they hallow the Lord's day as we do.
2.2PG 83
Οἱ δὲ Ναζωραῖοι Ἰουδαῖοί εἰσι, τὸν Χριστὸν τιμῶντες ὡς ἄνθρωπον δίκαιον, καὶ τῷ καλουμένῳ κατὰ Πέτρον Εὐαγγελίῳ κεχρημένοι. Ταύτας συστῆναι τὰς αἱρέσεις Δομετιανοῦ βασιλεύοντος ὁ Εὐσέδιος εἴρηκε. Κατὰ τούτων συνέγραψεν Ἰουστῖνος ὁ φιλόσοφος καὶ μάρτυς, καὶ Εἰρηναῖος ὁ τῶν ἀποστόλων διάδοχος, καὶ Ὠριγένης.
Hoi de Nazōraioi Ioudaioi eisi, ton Christon timōntes hōs anthrōpon dikaion, kai tǭ kaloumenǭ kata Petron Euangeliǭ kechrēmenoi. Tautas systēnai tas haireseis Dometianou basileuontos ho Eusedios eirēke. Kata toutōn synegrapsen Ioustinos ho philosophos kai martys, kai Eirēnaios ho tōn apostolōn diadochos, kai Ōrigenēs.
The Nazoraeans are Jews who honor Christ as a righteous man and use the so-called Gospel according to Peter. Eusebius said that these heresies arose in the reign of Domitian. Against them wrote Justin the philosopher and martyr, Irenaeus the successor of the apostles, and Origen.
2.3PG 83
Κατὰ δὲ τὸν αὐτὸν χρόνον καὶ Κήρινθης ἑτέρας ἧρξεν αἱρέσεως. Οὗτος ἐν Αἰγύπτῳ πλεῖστον διατρίψας χρόνον, καὶ τὰς φιλοσόφους παιδευθεὶς ἐπιστήμας, ὕστερον εἰς τὴν ᾿Ασίαν ἀφίκετο, καὶ τοὺς οἱκείους μαθητὰς ἐκ τῆς οἰκείας προσηγορίας ὠνόμασεν. Ἐδίδαξε δὲ οὗτος, ἕνα μὲν εἶναι τὸν τῶν ὅλων Θεὸν, οὐκ αὐτὸν δὲ εἶναι τοῦ κόσμου δημιουργὸν, ἀλλὰ δυνάμεις τινὰς κεχωρισμένας, καὶ παντελῶς αὑτὸν ἀγνηούσας. Τὸν Ἰησοῦν δὲ, τοῖς Ἑ ραίοις παραπλησίως, ἔφησε κατὰ φύσιν ἐξ ἀνδρὸς γεγεννῆσθαι καὶ γυναικὸς, τοῦ Ἰωσὴφ καὶ τῆς Μαρίας, σωφροσύνῃ δὲ, καὶ δικαιοσύνῃ, καὶ τοῖς ἄλλοις ἀγαϑοῖς διαπρέψαι. Τὸν δὲ Χριστὸν ἐν εἴδει περιστερᾶς ἄνωθεν εἰς αὐτὸν κατελθεῖν, καὶ τηνικαῦτα τὸν ἀγνοούμενον κηρύξαι Θεὸν, καὶ τὰς ἀναγράπτους ἐπιτελέσαι θαυματουργίας. Κατὰ δὲ τὸν τοῦ πάθους χαιρὺν, ἀποστῆναι μὲν τὸν Χριστὸν, τὸ δὲ πάθος ὑπομεῖναι τὸν Ἰησυῦν. Οὗτος καὶ ἀποκαλύψεις τινὰς ὡς αὐτὸς τεθεαμένος ἐπλάσατο, καὶ ἀπειλῶν τινων διδασκαλίας συνέθηκε, καὶ τοῦ Κυρίου τὴν βασιλείαν ἔφησεν ἐπίγειον ἔσεσθαι " καὶ βρῶσιν καὶ πόσιν ὠνειροπόλησε, καὶ φιληδονίας ἐφαντάσθη, καὶ γάμους, καὶ θυσίας, καὶ ἑορτὰς, ἐν Ἱερουσαλὴμ τελουμένας, καὶ ταῦτα ἐπὶ χιλίοις ἔτεσι τελεσθήσεσθαι. Τοσοῦτον γὰρ ᾧετο χαθέξειν τοῦ Κυρίον τὴν βασιλείαν. Κατὰ τούτου δὲ οὐ μόνον οἱ προῤῥηθέντες συνεγραψαν, ἀλλὰ σὺν ἐκείνοις καὶ Γάϊος, καὶ Διονύσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος. Τοῦτον , ὥς φασιν, ὁ θεσπέσιος Ἰωάννης ὁ εὐαγγελιστὴς λουόμενον θεασάμενος " συνέδη γὰρ καὶ αὐτὸν δι᾽ ἀῤῥωστίαν χρῆσθαι τῷ βαλανείῳ " Φύγωμεν, εἶπεν, ἐντεῦθεν, μὴ διὰ Κήρινθον τοῦ βαλανείου πεσόν. τος, τῆς βλάδης καὶ ἡμεῖς συμμετάσχωμεν.
Kata de ton auton chronon kai Kērinthēs heteras hērxen haireseōs. Houtos en Aigyptǭ pleiston diatripsas chronon, kai tas philosophous paideutheis epistēmas, hysteron eis tēn ᾿Asian aphiketo, kai tous hoikeious mathētas ek tēs oikeias prosēgorias ōnomasen. Edidaxe de houtos, hena men einai ton tōn holōn Theon, ouk auton de einai tou kosmou dēmiourgon, alla dynameis tinas kechōrismenas, kai pantelōs hauton agnēousas. Ton Iēsoun de, tois He raiois paraplēsiōs, ephēse kata physin ex andros gegennēsthai kai gynaikos, tou Iōsēph kai tēs Marias, sōphrosynę̄ de, kai dikaiosynę̄, kai tois allois agaϑois diaprepsai. Ton de Christon en eidei peristeras anōthen eis auton katelthein, kai tēnikauta ton agnooumenon kēryxai Theon, kai tas anagraptous epitelesai thaumatourgias. Kata de ton tou pathous chairyn, apostēnai men ton Christon, to de pathos hypomeinai ton Iēsyyn. Houtos kai apokalypseis tinas hōs autos tetheamenos eplasato, kai apeilōn tinōn didaskalias synethēke, kai tou Kyriou tēn basileian ephēsen epigeion esesthai " kai brōsin kai posin ōneiropolēse, kai philēdonias ephantasthē, kai gamous, kai thysias, kai heortas, en Hierousalēm teloumenas, kai tauta epi chiliois etesi telesthēsesthai. Tosouton gar hǭeto chathexein tou Kyrion tēn basileian. Kata toutou de ou monon hoi prorrhēthentes synegrapsan, alla syn ekeinois kai Gaïos, kai Dionysios ho tēs ᾿Alexandreōn episkopos. Touton , hōs phasin, ho thespesios Iōannēs ho euangelistēs louomenon theasamenos " synedē gar kai auton di᾽ arrhōstian chrēsthai tǭ balaneiǭ " Phygōmen, eipen, enteuthen, mē dia Kērinthon tou balaneiou peson. tos, tēs bladēs kai hēmeis symmetaschōmen.
At the same time Cerinthus too led another heresy. He spent a long time in Egypt and was educated in the philosophical sciences; later he came to Asia and named his disciples after his own name. He taught that there is one God of all things, but that he is not the maker of the world; certain powers separated from him and wholly ignorant of him made it. Jesus, like the Hebrews [Ebionites], he said was born by nature of a man and a woman, Joseph and Mary, but excelled in self-control, righteousness and the other good qualities. Christ came down upon him from above in the form of a dove, and then proclaimed the unknown God and performed the recorded miracles; at the time of the passion Christ withdrew, and Jesus endured the passion. He also fabricated certain revelations as though he had seen them himself, composed teachings of certain threats, and said that the Lord's kingdom will be earthly; he dreamed of eating and drinking, imagined pleasures, marriages, sacrifices and feasts celebrated in Jerusalem, and that these would go on for a thousand years; for so long he thought the Lord's kingdom would last. Against him wrote not only those named before, but with them Gaius and Dionysius, bishop of Alexandria. When the inspired John the Evangelist, as they say, saw him bathing (for it happened that John too used the bath because of illness), he said: “Let us flee from here, lest the bath fall because of Cerinthus and we too share in the harm.”
2.4PG 83
Καὶ ᾿Αρτέμων δέ τις, ὅν τινες ᾿Αρτεμᾶν ὀνομά… ἡμῖν ἐδόξασεν, αὐτὰν εἰρηκὼς εἶναι τοῦ παντὸς «οιητὴν τὸν δὲ Κύριον Ἰησοῦν Χριατὸν ἄνθρωπὸν εἶπε Ψιλὸν, ἐκ παρθένου γεγεννημένον, τῶν δὲ προφητῶν ἀρετῇ κρείττονα. Ταῦτα δὲ καὶ τοὺς ἀποστόλους ἔλεγε κεκηρυχέναι, παρερμηνεύων τῶν θείων Γραφῶν τὴν διάνοιαν, τοὺς δὲ μετ᾽ ἐκείνους θεολογῇδαι τὸν Χριστὸν, οὐκ ὄντα Θεόν
Kai ᾿Artemōn de tis, hon tines ᾿Arteman onoma… hēmin edoxasen, autan eirēkōs einai tou pantos «oiētēn ton de Kyrion Iēsoun Chriaton anthrōpon eipe Psilon, ek parthenou gegennēmenon, tōn de prophētōn aretę̄ kreittona. Tauta de kai tous apostolous elege kekērychenai, parermēneuōn tōn theiōn Graphōn tēn dianoian, tous de met᾽ ekeinous theologę̄dai ton Christon, ouk onta Theon
A certain Artemon too, whom some name Artemas, … [glorified the God of all as] we do, saying that he is the maker of the universe; but he said that the Lord Jesus Christ was a mere man, born of a virgin, and superior in virtue to the prophets. He said that the apostles too had preached this, misinterpreting the sense of the divine Scriptures, and that those after them called Christ God though he was not God.
2.5PG 83
Καὶ Θεόδοτος δὲ ὁ Βυζάντιος ὁ σχυτεὺς ταὐτὰ τούτῳ πεφρονηχὼς, ἑτέρας ἡγήσατο φρατρίας. Τοῦτον δὲ ὁ τρισμαχάριος Βίκτωρ, ὁ τῆς Ῥωμαίων τῆς Ἐκκλησίας τὰ δόγματα. Κατὰ τῆς τούτων αἱἷτινες Ὠριγένους ὑπολαμθάνονσι ποίημα, ἀλλ᾽ ὁ χαρακτὴρ ἐλέγχει τοὺς λέγοντας. Εἴτε δὲ ἐκεῖνος, εἴτε ἄλλος συνέγραψε, τοιόνδε ἐν αὑτῷ διηγεῖται διἦγημα. Νατάλιον ἔφη τινὰ, τῶν γενναίων ὁμολογητῶν καὶ Θεοδότου ἑτέρον τῆς αὐτῆς ὄντων αἱρέσεως, ὥστε ἐπὶ μισθῷ προστατεῦσαι τῆς φρατρίας, διὰ τὸ τῆς ὁμολογίας ἐπίσημον. Ὑπέσχοντο δὲ παρέξειν αὐτῷ πεντήκοντα καὶ ἑκατὸν καθ᾽ ἑκάστην ἡμέραν δηνάρια. Τούτῳ πολλάκις ὁ τῶν ψυχῶν ἱατρὸς παρήνεσεν ἀπαλλαγῆναι τῆς πλάνης, οὐκ ὑπὲρ τούτων λέγων αὐτὸν, ἀλλ᾽ ὑπὲρ τῶν εὐαγγελικῶν ῃθληχέναι μάτων. Ἐπειδὴ δὲ οὐκ ὑπεῖξε, τῇ τιμῇ δεδουλωμένος, ἣν ἔχειν ὑπελάμθανε τῷν ἐξηπατημένων ἡγούμενος, χαλεπὰς αὐτῷ δι᾽ “ἀγγέλων ἐπήνεγκε μάστιγᾶς. Τῇ πείρᾳ δὲ μαθὼν τίνων ἐστὶ πρόξενον τὸ ἀντιτείνειν Θεῷ, κατὰ τάχος μὲν ἕωθεν εἰς τὴν ἐκκλησίαν ἀφίκετο " τοῦ δὲ ἀρχιερέως προχυλινδούμενος, ἐδεῖτο πρεσθείαν ὑπὲρ αὐτοῦ τῷ φιλανθρώπῳ προσενεχθῇναι Δεσπότῃ. Ὀλοφυρόμενον δὲ καὶ ποτνιώμενον ᾧχτειρεν ἐκεῖνος, καὶ χεῖρα ὥρεξεν εἰς μετάνοιαν. Ταῦτα περὶ τούτου φήσας ὁ προῤῥηθεὶς συγγραφεὺς, προστέθειχεν, ὡς οἱ τὴν αἵρεσιν δυντεθειχότες ῥᾳδιουργῆσαι τὴν θείαν Γραφὴν ἐτόλμησαν, καὶ τὰ μὲν περιχόψαι, τὰ δὲ προσθεῖναι " διωρθωχέναι τὰ οὐκ εὖ ἔχοντα λέγοντες, καὶ σοφωτέρους ἑαντοὺς τοῦ παναγίου Πνεύματος ἀποφαίνοντες. Καὶ οὐδὲ τοῦτο συμφώνως αὐτοὺς δεδραχέναι λέγει, ἀλλὰ ἄλλως μὲν τὸν Θεόδοτον, ἑτέρως δὲ τὸν ᾿Ασκληπιάδην, καὶ τούτων ὃὲ ἔκαστον ἐπιδιορθώσεις τῶν οἰκείων ποιῆ" σασθαι, ὥστε πολλὴν εἶναι τῶν ἀντιγράφων διαφωνίαν. Περὶ μὲν οὖν τούτων ταῦτα μεμαθήκαμεν.
Kai Theodotos de ho Byzantios ho schyteus tauta toutǭ pephronēchōs, heteras hēgēsato phratrias. Touton de ho trismacharios Biktōr, ho tēs Rhōmaiōn tēs Ekklēsias ta dogmata. Kata tēs toutōn haiitines Ōrigenous hypolamthanonsi poiēma, all᾽ ho charaktēr elenchei tous legontas. Eite de ekeinos, eite allos synegrapse, toionde en hautǭ diēgeitai diēgēma. Natalion ephē tina, tōn gennaiōn homologētōn kai Theodotou heteron tēs autēs ontōn haireseōs, hōste epi misthǭ prostateusai tēs phratrias, dia to tēs homologias episēmon. Hypeschonto de parexein autǭ pentēkonta kai hekaton kath᾽ hekastēn hēmeran dēnaria. Toutǭ pollakis ho tōn psychōn hiatros parēnesen apallagēnai tēs planēs, ouk hyper toutōn legōn auton, all᾽ hyper tōn euangelikōn ę̄thlēchenai matōn. Epeidē de ouk hypeixe, tę̄ timę̄ dedoulōmenos, hēn echein hypelamthane tǭn exēpatēmenōn hēgoumenos, chalepas autǭ di᾽ “angelōn epēnenke mastigas. Tę̄ peirą de mathōn tinōn esti proxenon to antiteinein Theǭ, kata tachos men heōthen eis tēn ekklēsian aphiketo " tou de archiereōs prochylindoumenos, edeito prestheian hyper autou tǭ philanthrōpǭ prosenechthę̄nai Despotę̄. Olophyromenon de kai potniōmenon hǭchteiren ekeinos, kai cheira hōrexen eis metanoian. Tauta peri toutou phēsas ho prorrhētheis syngrapheus, prostetheichen, hōs hoi tēn hairesin dyntetheichotes rhądiourgēsai tēn theian Graphēn etolmēsan, kai ta men perichopsai, ta de prostheinai " diōrthōchenai ta ouk eu echonta legontes, kai sophōterous heantous tou panagiou Pneumatos apophainontes. Kai oude touto symphōnōs autous dedrachenai legei, alla allōs men ton Theodoton, heterōs de ton ᾿Asklēpiadēn, kai toutōn hoe ekaston epidiorthōseis tōn oikeiōn poiē" sasthai, hōste pollēn einai tōn antigraphōn diaphōnian. Peri men oun toutōn tauta memathēkamen.
Theodotus the cobbler of Byzantium, holding the same views as Artemon, led another fraternity. The thrice-blessed Victor, [bishop] of the church of the Romans, [cut him off, as one corrupting] the church's doctrines. Against their … [a book was written which] some suppose to be a work of Origen, but its style refutes those who say so. Whether he or another wrote it, it tells the following story. It said that a certain Natalius, one of the noble confessors, [was persuaded by] Theodotus and another of the same heresy to preside over their fraternity for a salary, because of the distinction of his confession; they promised to give him a hundred and fifty denarii every day. The physician of souls often urged him to be freed from the error, telling him that he had contended not for these men but for the doctrines of the gospel. When he did not yield, enslaved to the honor he thought he had as leader of those deceived, [the Lord] brought severe scourgings on him through angels. Learning by experience what opposing God brings, he came quickly at dawn to the church, and rolling at the feet of the bishop he begged that intercession be made for him to the merciful Master. The bishop pitied him as he wailed and implored, and stretched out his hand to him for repentance. Having said this about him, the writer just mentioned added that those who put the heresy together dared to tamper with the divine Scripture, cutting some things out and adding others, saying that they had corrected what was not right, and showing themselves wiser than the all-holy Spirit. He says they did not even do this in agreement: Theodotus did it one way, Asclepiades another, and each of these made corrections of his own copies, so that there is great disagreement among their copies. This is what we have learned about them.
2.6PG 83
Τοὺς δὲ Μελχισεδεχιανοὺς, τμῆμα μὲν εἶναι τούτων φασὶ, καθ᾽ ἕν δὲ μόνον διαφωνεῖν, τὸ τὸν Μελχισεδὲκ δύναμίν τινα καὶ θείαν καὶ μεγίστην ὑπολαμθάνειν, κατ' εἰκόνα δὲ αὐτοῦ τὸν Χριστὸν γεγενῆσθαι. Ἦρξε δὲ τῆς αἱρέσεως ταύτης ἄλλος θεό-
Tous de Melchisedechianous, tmēma men einai toutōn phasi, kath᾽ hen de monon diaphōnein, to ton Melchisedek dynamin tina kai theian kai megistēn hypolamthanein, kat' eikona de autou ton Christon gegenēsthai. Ērxe de tēs haireseōs tautēs allos theo-
They say that the Melchizedekians are a section of these and differ in one thing only: they suppose Melchizedek to be a certain divine and very great power, and Christ to have come into being after his image. The leader of this heresy was another Theo[dotus] …
2.7PG 83
Οἱ δὲ Ἑλχεσαῖοι, ἔκ τινος ἙἘλχεσαῖ τῇς αἱρέσεως ἄρξαντος τὴν προσηγορίαν λαθόντες, ἐκ διαφόρων αἱρέδεων μύθους ἐρανισάμενο:, τὴν οἰκείαν συντεθείχασι πλάνην. Καὶ περὶ μὲν τὴν τῶν ὅλων ἀρχὴν συμφωνοῦσιν ἡμῖν. “Ἕνα γὰρ ἀγέννητον λέγουσι, καὶ τοῦτον τῶν ἁπάντων καλοῦσι Δημιουργόν. Χριστὸν δὲ οὐκ ἕνα λέγουσιν, ἀλλὰ τὸν μὲν ἄνω, τὸν δὲ κάτω" καὶ τοῦτον πάλαι πολλοῖς ἐνῳχηχέναι, ὕστερον δὲ κατεληλυθέναι" τὸν δὲ Ἰησοῦν ποτὲ μὲν ἐκ τοῦ Θεοῦ εἶναί φησι, ποτὲ δὲ πνεῦμα καλεῖ, ποτὲ δὲ παρθένον ἐσχηκέναι μητέρα. Ἐν ἄλλοις δὲ συγγράμ.μᾶσιν οὐδὲ τοῦτο. Καὶ τοῦτον δὲ πάλιν μετενσωμαποῦσθαι, καὶ εἰς ἄλλα ἱέναι σύματα λέγει, καὶ γαθ᾽ ἔκαστον καιρὸν διαφόρως δείκνυσθαι. Ἐπῳδαῖς δὲ καὶ δαιμόνων ἐπιχλήσεσι καὶ οὗτοι κέχρηνται, καὶ βαπτίαμασιν ἐπὶ τῇ τῶν στοιχείων ὁμολογίᾳ. ᾿Αστρολογίαν δὲ, καὶ μαγιχὴν, καὶ μαθηματιχὴν ζοντο 'κλάνην, καὶ Προγνωστικοὺς ἑαυτοὺς προσηγόρευον. Τὸν δὲ ᾿Απόστολον παντελῶς ἢρονήθησαν " καὶ βίόλον δέ τινα συντεθείχασιν, ἣν ἐκ τῶν οὐρανῶν ἔφασαν πεπτωκέναι. Ταύτης τὸν ἀχηχοότα ἄφεσιν ἁμαρτιῶν λαμδάνειν παρ᾽ ἣν ὁ Χριστὸς ἐδωρήσατο. Κατὰ ταύτης τῆς αἱρέσεως Ὠριγένης συνέγραψεν ἀληθῶς. Συνεχρότησε δὲ αὐτὴν ᾿Αλχιδιάδης, ἐξ ᾿Απαμείας τῆς Συρίας ὁρμώμενος.
Hoi de Helchesaioi, ek tinos HeElchesai tę̄s haireseōs arxantos tēn prosēgorian lathontes, ek diaphorōn hairedeōn mythous eranisameno:, tēn oikeian syntetheichasi planēn. Kai peri men tēn tōn holōn archēn symphōnousin hēmin. “Hena gar agennēton legousi, kai touton tōn hapantōn kalousi Dēmiourgon. Christon de ouk hena legousin, alla ton men anō, ton de katō" kai touton palai pollois enǭchēchenai, hysteron de katelēlythenai" ton de Iēsoun pote men ek tou Theou einai phēsi, pote de pneuma kalei, pote de parthenon eschēkenai mētera. En allois de syngram.masin oude touto. Kai touton de palin metensōmapousthai, kai eis alla hienai symata legei, kai gath᾽ ekaston kairon diaphorōs deiknysthai. Epǭdais de kai daimonōn epichlēsesi kai houtoi kechrēntai, kai baptiamasin epi tę̄ tōn stoicheiōn homologią. ᾿Astrologian de, kai magichēn, kai mathēmatichēn zonto 'klanēn, kai Prognōstikous heautous prosēgoreuon. Ton de ᾿Apostolon pantelōs ēronēthēsan " kai biolon de tina syntetheichasin, hēn ek tōn ouranōn ephasan peptōkenai. Tautēs ton achēchoota aphesin hamartiōn lamdanein par᾽ hēn ho Christos edōrēsato. Kata tautēs tēs haireseōs Ōrigenēs synegrapsen alēthōs. Synechrotēse de autēn ᾿Alchidiadēs, ex ᾿Apameias tēs Syrias hormōmenos.
The Elkesaites, taking their name from a certain Elkesai who began the heresy, gathered fables from various heresies and composed their own error. About the first principle of all things they agree with us: they say there is one Unbegotten and call him Maker of all things. But they say Christ is not one: there is one above and one below; this one dwelt in many in the past and later came down. Jesus he sometimes says is from God, sometimes calls a spirit, sometimes says he had a virgin mother; in other writings not even this. And he says that he in turn passes from body to body, entering other bodies, and is shown differently at each time. These too use incantations and invocations of demons, and baptisms with a confession of the elements. They [embraced] the error of astrology, magic and mathematics, and called themselves Prognostics. They wholly rejected the Apostle, and composed a certain book which they said had fallen from heaven; whoever hears it receives a forgiveness of sins different from the one Christ gave. Origen truly wrote against this heresy. It was gathered together by Alcibiades, who came from Apamea in Syria.
2.8PG 83
Παῦλος δὲ ὁ Σαμοσατεὺς, τῆς μὲν ᾿Αντιοχέων ἐπίσκοπος ἦν, Ζηνοδίας δὲ κατ᾽ ἐκεῖνον τὸν καιρὸν ταύτῃ … παρέδοσαν τὴν τῆς Συρίας καὶ Φοινέχης ἡγεμονίαν ), εἰς τὴν ᾿Αρτέμωνος ἐξώχειλεν αἴρεσιν, ταύτη νομίζων θεραπεύειν ἐκείνην τὰ Ιουδαίων φρονοῦσαν. Τοῦτο μαθόντες οἱ τὰς Ἐκκλησίας ἰθύνοντες, οὐκ ὑπέλαθον ἀχένδυνον παριδεῖν τοσαύτην νόσον ἕρπειν ἐπειγομένην, καὶ συνεργὸν ἔχουσαν τὴν τῆς μεγίστης πόλεως περιφάνειαν. Καὶ Διονύσιος μὲν ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, ἀνὴρ ἐπίσημος ἐν διδασκαλίᾳ γενόμενος, ἀνεδάλετο μὲν τὴν ἐκδημίαν, διὰ τὴν τοῦ γήρως ἀσθένειαν" διὰ δὲ γραμμάτων ἐκείνῳ παρήνεσε τὰ προσήκοντα, καὶ τοὺς συνεληλυθότας ἐπισκόπους εἰς τὸν ὑπὲρ τῆς εὖσεδείας παρέθηξε ζῆλον. Τῶν δὲ συνεληλυθότιυν τεῦυον Γρηγόριός τε ὁ μέγας, ὁ περιθρύλλητος, ὁ τὰς παρὰ πάντων ἀδομένας θαυματουργίας ἐπιτελέσας διὰ τῆς ἐνοικούσης τοῦ Πνεύματος χάριτος, καὶ ᾿Αθηνόδωρος ὁ ἐχείνου γε ἀδελφὸς, καὶ Φιρμάλιανὸς ὃ Καισαρέων τῆς Καππαδοκίας ἐπίσκοπος, περιφα… καὶ τὴν θείαν" καὶ πρὸς τούτοις Ἕλενος ὁ τὴν Κιλίκων ἰθύνων μητρόπολιν. Οὗτοι πολλῶν ὄντων τῶν συνεληλυθότων ἡγοῦντο. Καὶ πρῶτον μὲν εἰσηγήσεσι καὶ συμθουλαῖς ἐπειράθησαν τῆς κακοδοξίας μεταθεῖναι τὸν Παῦλον. Ἐπειδὴ δὲ ἢρνήθη προφανῶς ἐκεῖνος μηδὲν τοιοῦτο πεφρονηκέναι, ἀλλὰ τοῖς ἀποστολικοῖς ἔφησεν ἀκολουθεῖν δόγμασιν, ὑμνήῆσαντες ἐπὶ τῇ συμφωνίᾳ τὸν Δεσπότην, τὰ σφέτερα χατέλαθον ποίμνια. Χρόνον δὲ διελθόντος, αὖθις ἡ φήμη πανταχόσε διατρέχουσα, ἐμῆνυεν ἅπασι τοῦ Παύλου τὴν ἐχτροπήν. ᾿Αλλ᾽ οὐδὲ οὕτως οἱ πανεύφημοι ἄνδρες προχείρως εἰς τὴν τοῦ ἀνδρὸς ἐχώρησαν ἐκτομήν ἀχλὰ πρῶτον μὲν ἐπειράθησαν ἰατρεῦσαι γράμμασι τὴν νόσον’ ἐπειδὴ δὲ δυσίατον εἶδον τὸ πάθος, πάλιν τὴν ᾿Αντιόχειαν προθύμως χατέλαθον, καὶ πάλιν ἤπια προσήνεγκαν φάρμακα, καὶ παραινοῦντες, καὶ παρακαλοῦντες, καὶ τῶν γετες τὸν μὲν ἐξαρνούμενον, τοὺς δὲ κατηγόρους ἐνισταμένους, καὶ διελέγχειν ὑπισχνουμένους, θον εἰς τὸ συνέδριον. Μαλαχίωνος δέ τινος πρότερον μὲν σοφιστεύσαντος, ὕστερον δὲ τῇ τοῦ πρεσθυτέρου τιμηθέντος χειροτονίᾳ, τὴν πρὸς τὸν Παυλον ποιησαμένου διάλεξιν, ἐφωράθη τὸν Χριστὸν ἄνθρωπον λέγων, θείας χάριτος διαφερόντως ἠτιωμένον. Τότε τοίνυν αὐτὸν ἐνδίκως τῶν ἱερῶν χαταλόγων ἐχώρισαν, σύμφωνον ψῆφον ἐξενεγχόντες. Ἔπειδὴ δὲ ἀντέτεινε, καὶ τὴν τῆς Ἐκκλησίας κατεῖχεν ἡγεμονίαν, Αὐρηλιανὸν τηνικαῦτα βασιλεύοντα διδά-ξαντες τὴν τοῦ Παύλου θρασύτητα, ἕπεισαν ἐξελᾶσαι τῆς Ἐκκλησίας. Καὶ γὰρ τῇ τῶν εἰδώλων θεραπείᾳ δεδουλωμένος ὑπέλαδε δίκαιον, τὸν τῇ τῶν ὁμοπίστων ἀντιλέγοντα ψήφῳ, τῆς ἐχείνων ἀποτμηθῆναι συμμορίας. …
Paulos de ho Samosateus, tēs men ᾿Antiocheōn episkopos ēn, Zēnodias de kat᾽ ekeinon ton kairon tautę̄ … paredosan tēn tēs Syrias kai Phoinechēs hēgemonian ), eis tēn ᾿Artemōnos exōcheilen airesin, tautē nomizōn therapeuein ekeinēn ta Ioudaiōn phronousan. Touto mathontes hoi tas Ekklēsias ithynontes, ouk hypelathon achendynon paridein tosautēn noson herpein epeigomenēn, kai synergon echousan tēn tēs megistēs poleōs periphaneian. Kai Dionysios men ho tēs ᾿Alexandreōn episkopos, anēr episēmos en didaskalią genomenos, anedaleto men tēn ekdēmian, dia tēn tou gērōs astheneian" dia de grammatōn ekeinǭ parēnese ta prosēkonta, kai tous synelēlythotas episkopous eis ton hyper tēs eusedeias parethēxe zēlon. Tōn de synelēlythotiyn teuyon Grēgorios te ho megas, ho perithryllētos, ho tas para pantōn adomenas thaumatourgias epitelesas dia tēs enoikousēs tou Pneumatos charitos, kai ᾿Athēnodōros ho echeinou ge adelphos, kai Phirmalianos ho Kaisareōn tēs Kappadokias episkopos, peripha… kai tēn theian" kai pros toutois Helenos ho tēn Kilikōn ithynōn mētropolin. Houtoi pollōn ontōn tōn synelēlythotōn hēgounto. Kai prōton men eisēgēsesi kai symthoulais epeirathēsan tēs kakodoxias metatheinai ton Paulon. Epeidē de ērnēthē prophanōs ekeinos mēden toiouto pephronēkenai, alla tois apostolikois ephēsen akolouthein dogmasin, hymnēēsantes epi tę̄ symphōnią ton Despotēn, ta sphetera chatelathon poimnia. Chronon de dielthontos, authis hē phēmē pantachose diatrechousa, emēnyen hapasi tou Paulou tēn echtropēn. ᾿All᾽ oude houtōs hoi paneuphēmoi andres procheirōs eis tēn tou andros echōrēsan ektomēn achla prōton men epeirathēsan iatreusai grammasi tēn noson’ epeidē de dysiaton eidon to pathos, palin tēn ᾿Antiocheian prothymōs chatelathon, kai palin ēpia prosēnenkan pharmaka, kai parainountes, kai parakalountes, kai tōn getes ton men exarnoumenon, tous de katēgorous enistamenous, kai dielenchein hypischnoumenous, thon eis to synedrion. Malachiōnos de tinos proteron men sophisteusantos, hysteron de tę̄ tou presthyterou timēthentos cheirotonią, tēn pros ton Paulon poiēsamenou dialexin, ephōrathē ton Christon anthrōpon legōn, theias charitos diapherontōs ētiōmenon. Tote toinyn auton endikōs tōn hierōn chatalogōn echōrisan, symphōnon psēphon exenenchontes. Epeidē de anteteine, kai tēn tēs Ekklēsias kateichen hēgemonian, Aurēlianon tēnikauta basileuonta dida-xantes tēn tou Paulou thrasytēta, hepeisan exelasai tēs Ekklēsias. Kai gar tę̄ tōn eidōlōn therapeią dedoulōmenos hypelade dikaion, ton tę̄ tōn homopistōn antilegonta psēphǭ, tēs echeinōn apotmēthēnai symmorias. …
Paul of Samosata was bishop of Antioch; and since Zenobia at that time … had handed over to her the rule of Syria and Phoenicia), he ran aground on the heresy of Artemon, thinking by this to court her, since she held the views of the Jews. When those who governed the churches learned this, they did not think it safe to overlook so great a disease hastening to spread and having the prominence of the greatest city as its ally. Dionysius, bishop of Alexandria, a man distinguished in teaching, put off the journey because of the weakness of old age; but by letters he urged on him what was fitting and spurred the assembled bishops to zeal for godliness. Of those who assembled, [the most distinguished were] the great Gregory, the far-famed, who worked the miracles sung by all through the indwelling grace of the Spirit, and Athenodorus his brother, and Firmilian, bishop of Caesarea in Cappadocia, … and the divine …; and besides these Helenus, who governed the metropolis of Cilicia. These led the many who had assembled. First they tried by instruction and counsel to turn Paul from his wrong belief. When he plainly denied that he held any such views and said that he followed the apostolic doctrines, they praised the Master for the agreement and went back to their own flocks. After some time the report, running everywhere again, made known to all Paul's deviation. Even so, the all-praised men did not proceed hastily to cut the man off; first they tried to heal the disease by letters; when they saw that the illness was hard to cure, they came eagerly to Antioch again, and again applied gentle medicines, urging and exhorting …; [seeing] him denying and the accusers insisting and promising to prove it, [they came] to the council. When a certain Malchion, formerly a sophist and later honored with ordination as presbyter, held the debate with Paul, he was caught saying that Christ was a man specially favored with divine grace. Then they justly removed him from the sacred rolls, casting a unanimous vote. When he resisted and kept control of the church, they informed Aurelian, then emperor, of Paul's audacity and persuaded him to expel him from the church. For though enslaved to the worship of idols, the emperor judged it right that one who opposed the vote of those who shared his faith should be cut off from their company. …
2.9PG 83
τῆς Ἦρξεν αἱρέσεως. Μίαν ὑπόστασιν ἔφησεν εἶναι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, καὶ ὃν τριώνυμον πρόσωπον, καὶ τὸν αὐτὸν, ποτὲ μὲν ὡς Πατέρα καλεῖ, ποτὲ δὲ ὡς Υἱὸν, ποτὲ ὃὲ ὡς ἅγιον Πνεῦμα καὶ ἐν μὲν τῇ Παλαιᾷ ὡς Πατέρα νομοθετῇσαι, ἐν δὲ τῇ Καινῇ ὡς Υἱὸν ἐνανθρωπῆσαι" ὡς Πνεῦμα δὲ ἅγιον τοῖς ἀποστόλοις ἐπιφοιτῆσαι. Κατὰ τούτου συνέγραψε Διονύσιος, ὁ τῆς ᾿Αλε»
tēs Ērxen haireseōs. Mian hypostasin ephēsen einai ton Patera, kai ton Huion, kai to hagion Pneuma, kai hon triōnymon prosōpon, kai ton auton, pote men hōs Patera kalei, pote de hōs Huion, pote hoe hōs hagion Pneuma kai en men tę̄ Palaią hōs Patera nomothetę̄sai, en de tę̄ Kainę̄ hōs Huion enanthrōpēsai" hōs Pneuma de hagion tois apostolois epiphoitēsai. Kata toutou synegrapse Dionysios, ho tēs ᾿Ale»
… led the heresy. He said that the Father, the Son and the Holy Spirit are one hypostasis, one person with three names; the same one he calls sometimes Father, sometimes Son, sometimes Holy Spirit; in the Old [Testament] he gave the law as Father, in the New he became man as Son, and he visited the apostles as Holy Spirit. Against him wrote Dionysius, [bishop] of Alexandria ….
2.10PG 83
Μάρκελλος δὲ ὁ Γαλάτης τούτῳ μὲν παρα… τασιν δὲ τινα τῆς τοῦ Πατρὸς θεότητος ἔφησεν εἰς τὸν Χριστὸν ἐληλυθέναι, καὶ ταύτην Θεὸν Λόγον ἐχάλεσς μετὰ δὲ τὴν σύμπασαν οἰκονομίαν πάλιν ἀνασπασθῆναι, καὶ συσταλῆναι πρὸς τὸν Θεὸν, ἐξ οὗπερ ἐξετάθη. Τὸ δὲ πανάγιον Πνεῦμα παρέχτασιν τῆς ἐκτάσεως λέγει, καὶ ταύτην τοῖς ἀποστόλοις παρασχεθῆναι. Καὶ ἁπαξαπλῶς ὑπέθετο Τριάδα ἐχτεινομένην καὶ συστελλομένην κατὰ διαφόρους οἶκο-
Markellos de ho Galatēs toutǭ men para… tasin de tina tēs tou Patros theotētos ephēsen eis ton Christon elēlythenai, kai tautēn Theon Logon echaless meta de tēn sympasan oikonomian palin anaspasthēnai, kai systalēnai pros ton Theon, ex houper exetathē. To de panagion Pneuma parechtasin tēs ektaseōs legei, kai tautēn tois apostolois paraschethēnai. Kai hapaxaplōs hypetheto Triada echteinomenēn kai systellomenēn kata diaphorous oiko-
Marcellus the Galatian agreed with him [in part], but said that a certain extension of the Father's Godhead came into Christ, and called this God the Word; and that after the whole dispensation it was drawn back again and contracted into God, from whom it had been extended. The all-holy Spirit he calls a further extension of the extension, and says that this was given to the apostles. In a word, he posited a Trinity extended and contracted according to different dispensations ….
2.11PG 83
Ὁ δὲ Φωτεινὸς, μίαν ἐνέργειαν Πατρὸς, καὶ Υἱοῦ, καὶ ἀγίου Πνεύματος εἴρηκεν, ἑτέροις ὀνόμασι τὴν τῶν Σαδελλίου δογμάτων κηρύττων διάνοιαν. Κατὰ τῶν τεττάρων τούτων συνέγραψεν ὁ θεῖος Διόδωρος ὁ τὴν Κιλίκων ἰθύνας μητρόπολιν, Θεὸν προαιώνιον τὸν Χριστὸν ἀποδείξας, ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ἐνανθρωπήσαντα, καὶ τὴν τῶν ἀνθρώπων αἱρέσεις ἐπὶ ἀναιρέσεως τοῦ Μονογενοῦς θεότητος ἀπάσας ὁ ἐπιτιμῶν ἀδύσσῳ, καὶ ξηραίνων αὐτὴν, ὁ λέγων τῇ ἀδύσσῳ᾽ ε« Ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ.» Οὐδὲ γὰρ βραχὺ τούτων διἐμεινε λείψανον " οὐ Κηρινθιανῶν, οὐκ Ἐδιωνέων … λιανῶν, οὐ Φωτεινιανῶν: ἀλλὰ πάντα καθάπαξ τῷ ζόφῳ παρεδόθη τῆς λήθης, καὶ οὐδὲ τὰ τούτων ὀνόματα τοῖς πολλοῖς ἐστι γνώριμα. Ἀψευδὴς γὰρ τοῦ Σωτῆρος ἡμῶν ὁ λόγος, ὅτι «Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐχριζωθήσετα". » Τὰ ὃὲ θεῖα τῶν Εὐαγγελίων τέθηλε δόγματα, καὶ ἐξετάθη μέχρι θαλάττης τῶν ἀποστόλων τὰ χλήἐατα, καὶ αἱ παραφυάδες τὴν οἰκουμένην ἐπλήρωσαν, καὶ ἐπληρώθη ἡ σύμπασα γῇ τοῦ γνῶναι κὸν Κύριον, ὡς ὕδωρ πολὺ χκαταχαλύψαι θαλάσσας, καὶ τῆς προῤῥήσεως τὴν ἀλήθειαν ἔδειξε τῶν πραγμάτῶν ἡ μαρτυρία.
Ho de Phōteinos, mian energeian Patros, kai Huiou, kai agiou Pneumatos eirēken, heterois onomasi tēn tōn Sadelliou dogmatōn kēryttōn dianoian. Kata tōn tettarōn toutōn synegrapsen ho theios Diodōros ho tēn Kilikōn ithynas mētropolin, Theon proaiōnion ton Christon apodeixas, ep᾽ eschatōn tōn hēmerōn enanthrōpēsanta, kai tēn tōn anthrōpōn haireseis epi anaireseōs tou Monogenous theotētos apasas ho epitimōn adyssǭ, kai xērainōn autēn, ho legōn tę̄ adyssǭ᾽ e« Erēmōthēsę̄, kai tous potamous sou xēranō.» Oude gar brachy toutōn diemeine leipsanon " ou Kērinthianōn, ouk Ediōneōn … lianōn, ou Phōteinianōn: alla panta kathapax tǭ zophǭ paredothē tēs lēthēs, kai oude ta toutōn onomata tois pollois esti gnōrima. Apseudēs gar tou Sōtēros hēmōn ho logos, hoti «Pasa phyteia, hēn ouk ephyteusen ho Patēr mou ho ouranios, echrizōthēseta". » Ta hoe theia tōn Euangeliōn tethēle dogmata, kai exetathē mechri thalattēs tōn apostolōn ta chlēeata, kai hai paraphyades tēn oikoumenēn eplērōsan, kai eplērōthē hē sympasa gę̄ tou gnōnai kon Kyrion, hōs hydōr poly chkatachalypsai thalassas, kai tēs prorrhēseōs tēn alētheian edeixe tōn pragmatōn hē martyria.
Photinus said that the Father, the Son and the Holy Spirit have one activity, proclaiming the sense of the doctrines of Sabellius in other words. Against these four wrote the divine Diodore, who governed the metropolis of Cilicia, showing that Christ is God before the ages, who became man in the last days, and … of men. All the heresies [aimed] at the destruction of the Only-begotten's Godhead [were dried up by] the one who rebukes the abyss and dries it up, who says to the abyss, “You shall be made desolate, and I will dry up your rivers.” For not even a small remnant of them has remained, neither of Cerinthians, nor of Ebionites, … [nor of Sabel]lians, nor of Photinians; all have been handed over once for all to the darkness of oblivion, and not even their names are known to most people. For the word of our Savior is true: “Every plant that my heavenly Father has not planted will be rooted up.” But the divine doctrines of the Gospels flourish; the branches of the apostles have stretched out to the sea, their shoots have filled the world, and the whole earth has been filled with the knowledge of the Lord, as much water covers the seas; and the witness of events has shown the truth of the prophecy.
Chapter 3
3.1PG 83
Ἡ Νιχολαϊτῶν αἴρεσις οὐ μόνον ἐξ ἀνοίας, ἀλλὰ καὶ ἐξ ἀκολασίας συνέστη. Σαφέστερον δὲ τὰ περὶ ταύτης ὁ Κλήμης ἐδίδαξεν. Ἔφη δὲ τὸν Νικόλαον ἕνα γεγενῆσθαι τῶν ἑπτὰ διακόνων, οὖς ὁ χορὸς τῶν ἀποστόλων διὰ τὴν τῶν χηρῶν ἐχειροτόνησε ναι παρὰ τοῖς ἀποστόλοις, ὡς ζηλοτυπίας εἰσδεξάμενον πάθος. Τοῦτον δὲ ἀποτρέψασθαι τήνδε τὴν δόξαν πειρώμενον, εἰς μέσον ἀγαγεῖν τὴν γυναῖκα, καὶ ἐπιτρέψαι χοινωνῇῆσαι αὐτῇ τὸν βουλόμενον οὐ τοῦτο νομοθετοῦντα, ἀλλὰ τὴν τῶν χατηγορηχότων συκοφαντίαν ἐλέγχοντα. Ἐντεῦθεν τινὲς τὸ παρὰ τούτου διὰ τὴν προῤῥηθεῖσαν αἰτίαν γενόμενον κάκιστα παραδεξάμενοι, κοινὰς ἔχειν τὰς γυναΐῖχας ἐνομοθέτησαν. Τὸν δὲ Νικόλαον ὁ Κλήμης ἔφη κῶν ἐπὶ σωφροσύνῃ λαμπρυνομένων γενέσθαι, καὶ τὰ τέχνα τὴν ὑπὲρ φύσιν ἁγνείαν ἐχπαιδεῦσαι, καὶ τὸν μὲν υἱὸν ἢΐθεον διαμεῖναι, τὰς δὲ θυγατέρας -αρθένους. Ἐξ ὧν οὐκ ἤκιστα διελέγχονται ψευδῶς σφᾶς αὐτοὺς ἐκ τῆς τοῦδε προσηγορίας ἐπονομάζοντες οἱ τὴν προῤῥηθεῖδαν ἀκολασίαν ἐπιτηδεύοντες. Κατὰ τούτων καὶ ὁ προῤῥηθεὶς συνέγραψε Κλήμης, καὶ Εἰρηναῖος, καὶ ὭὯριγένης, καὶ Ἱππόλυτος ὁ ἐπίσκοπος καὶ μάρτυρ.
Hē Nicholaïtōn airesis ou monon ex anoias, alla kai ex akolasias synestē. Saphesteron de ta peri tautēs ho Klēmēs edidaxen. Ephē de ton Nikolaon hena gegenēsthai tōn hepta diakonōn, ous ho choros tōn apostolōn dia tēn tōn chērōn echeirotonēse nai para tois apostolois, hōs zēlotypias eisdexamenon pathos. Touton de apotrepsasthai tēnde tēn doxan peirōmenon, eis meson agagein tēn gynaika, kai epitrepsai choinōnę̄ēsai autę̄ ton boulomenon ou touto nomothetounta, alla tēn tōn chatēgorēchotōn sykophantian elenchonta. Enteuthen tines to para toutou dia tēn prorrhētheisan aitian genomenon kakista paradexamenoi, koinas echein tas gynaïichas enomothetēsan. Ton de Nikolaon ho Klēmēs ephē kōn epi sōphrosynę̄ lamprynomenōn genesthai, kai ta techna tēn hyper physin hagneian echpaideusai, kai ton men huion ēïtheon diameinai, tas de thygateras -arthenous. Ex hōn ouk ēkista dielenchontai pseudōs sphas autous ek tēs toude prosēgorias eponomazontes hoi tēn prorrhētheidan akolasian epitēdeuontes. Kata toutōn kai ho prorrhētheis synegrapse Klēmēs, kai Eirēnaios, kai HōŌrigenēs, kai Hippolytos ho episkopos kai martyr.
The heresy of the Nicolaitans arose not only from folly but also from licentiousness. Clement taught about it most clearly. He said that Nicolaus was one of the seven deacons whom the choir of the apostles ordained for the [service] of the widows; … [he was accused] before the apostles of having fallen into the passion of jealousy. Trying to turn aside this opinion, he brought his wife into the midst and allowed anyone who wished to have intercourse with her, not making this a law but refuting the slander of his accusers. From this some, taking in the worst sense what he did for the reason stated, made it a law to have wives in common. But Clement said that Nicolaus was one of those distinguished for self-control, and that he trained his children in a purity beyond nature: his son remained unmarried and his daughters virgins. By this, above all, those who practice the licentiousness mentioned are shown to be falsely naming themselves after him. Against them wrote Clement, already mentioned, and Irenaeus, Origen, and Hippolytus the bishop and martyr.
3.2PG 83
Τῆς δὲ κατὰ Φρύγας καλουμένης αἱρέσεως ἤρξατο ΜΜοντανὸς, ἀπὸ κώμης τινὸς ἐκεῖ διακειμένης ὁρμώμενος, ᾿Αρδαθᾶν καλουμένης. Οὗτος οἰστρηθεὶς ἔρωτι φιλαρχίας Παράκλητον ἑαυτὸν προσηγόρευσε, καὶ προφήτιδας ἐποιήσατο δύο, Πρίσκιλλαν καὶ … χὰς προσηγόρευσε βίθλους, Πέπουζαν δὲ τὴν κώμην ὠνόμασεν Ἱερουσαλήμ. Οὗτος καὶ γάμον διαλύειν ἐνομοθέτησε, καὶ νηστείας καινὰς παρὰ τὸ τῆς Ἐκκλησίας ἐπεισήγαγεν ἔθος. Τὸν δὲ περὶ τῆς θείας Τριάδος οὐκ ἐλυμήνατο λόγον, καὶ τὰ περὶ τῆς τοῦ κόσμου δημιουργίας ὁμοίως ἡμῖν ἐδογμάτισεν. Οἱ δὲ τῆς τούτου διδασκαλίας ἐξηρτημένοι, καλοῦνται μὲν ἀπὸ τούτου Μοντανισταὶ, καλοῦνται δὲ κατὰ Φρύγας. ἀπὸ τοῦ ἔθνους, Πεπουζξιανοὶ δὲ ἀπὸ τῆς κώμης, ἣν Ἱερουσαλὴμ, ἐκεῖνος ὠνόμασεν. Αἱ δὲ τῆς Πρισχῆλης καὶ Μαξιμίλλης προφητεῖαι ὑπὲρ τὸ θεῖον Εὐαγγέλιον τετέμηνται παρ᾽ αὐτοῖς. Περὶ δὲ τῶν μυστηρίων τινὲς μὲν θρυλλοῦσί τινα, ἐκεῖνοι δὲ οὐ συνομολογοῦσιν, ἀλλὰ συκοφαντίαν τὴν κατηγορίαν καλοῦσι. Τινὲς δὲ αὐτῶν τὰς τρεῖς ὑποστάσεις τῆς θεότητος Σαδελλίῳ παραπλησίως ἢρνήσαντο, τὸν αὐτὸν εἶναι λέγοντες, καὶ Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, … ψεν ᾿Απολινάριος, ὁ τῆς κατὰ Φρυγίαν ἱερᾶς πόλεως ἐπίσκοπος γεγονὼς, ἀνὴρ ἀξιέπαινος, καὶ πρὸς τῇ γνώσει τῶν θείων καὶ τὴν ἔξωθεν παιδείαν προσειληφώς. Ὡσαύτως δὲ καὶ Μιλτιάδης, καὶ ᾿Απολλώνιος, καὶ ἕτεροι συγγραφεῖς. Κατὰ δὲ Πρόκλου τῆς αὐτῆς αἱρέσεως προστατεύ» σαντος συνέγραψε Γάϊος, οὗ καὶ πρόσθεν ἐμνήσθημεν.
Tēs de kata Phrygas kaloumenēs haireseōs ērxato MMontanos, apo kōmēs tinos ekei diakeimenēs hormōmenos, ᾿Ardathan kaloumenēs. Houtos oistrētheis erōti philarchias Paraklēton heauton prosēgoreuse, kai prophētidas epoiēsato dyo, Priskillan kai … chas prosēgoreuse bithlous, Pepouzan de tēn kōmēn ōnomasen Hierousalēm. Houtos kai gamon dialyein enomothetēse, kai nēsteias kainas para to tēs Ekklēsias epeisēgagen ethos. Ton de peri tēs theias Triados ouk elymēnato logon, kai ta peri tēs tou kosmou dēmiourgias homoiōs hēmin edogmatisen. Hoi de tēs toutou didaskalias exērtēmenoi, kalountai men apo toutou Montanistai, kalountai de kata Phrygas. apo tou ethnous, Pepouzxianoi de apo tēs kōmēs, hēn Hierousalēm, ekeinos ōnomasen. Hai de tēs Prischēlēs kai Maximillēs prophēteiai hyper to theion Euangelion tetemēntai par᾽ autois. Peri de tōn mystēriōn tines men thryllousi tina, ekeinoi de ou synomologousin, alla sykophantian tēn katēgorian kalousi. Tines de autōn tas treis hypostaseis tēs theotētos Sadelliǭ paraplēsiōs ērnēsanto, ton auton einai legontes, kai Patera, kai Huion, kai hagion Pneuma, … psen ᾿Apolinarios, ho tēs kata Phrygian hieras poleōs episkopos gegonōs, anēr axiepainos, kai pros tę̄ gnōsei tōn theiōn kai tēn exōthen paideian proseilēphōs. Hōsautōs de kai Miltiadēs, kai ᾿Apollōnios, kai heteroi syngrapheis. Kata de Proklou tēs autēs haireseōs prostateu» santos synegrapse Gaïos, hou kai prosthen emnēsthēmen.
The heresy called that of the Phrygians was begun by Montanus, who came from a village there called Ardabau. Stung by love of rule, he called himself the Paraclete and made two prophetesses, Priscilla and [Maximilla]; … he called [their] books prophe[tic], and he named the village Pepuza Jerusalem. He also laid down that marriage be dissolved, and introduced new fasts contrary to the custom of the church. He did not corrupt the doctrine of the divine Trinity, and he taught about the creation of the world as we do. Those attached to his teaching are called Montanists after him, Phrygians after the nation, and Pepuzians after the village he named Jerusalem. The prophecies of Priscilla and Maximilla are honored among them above the divine Gospel. About their mysteries some spread certain stories, but they do not admit them and call the accusation slander. Some of them, like Sabellius, denied the three hypostases of the Godhead, saying that the same one is Father, Son and Holy Spirit, …. [Against this heresy wrote] Apolinarius, who was bishop of Hierapolis in Phrygia, a praiseworthy man who had added outside learning to the knowledge of divine things; likewise Miltiades, Apollonius and other writers. Against Proclus, who led the same heresy, wrote Gaius, whom we mentioned before.
3.3PG 83
Ὁ δὲ Νοητὸς Σμυρναῖος μὲν ὧν τὸ γένος, ἀνενεώσατο δὲ τὴν αἵρεσιν, ἣν Ἑπίγονος μέν τις οὕτω καλούμενος ἀπεκύησε πρῶτος, Κλεοὑένης δὲ παραλαδὼν ἐδεδαίωσε. Ταῦτα δέ ἔστι τῆς: αἱρέσεως τὰ κεφάλαια. Ἕνα φασὶν εἶναι Θεὸν καὺ Πατέρα, τῶν ὄλων δημιουργόν: ἀφανῇ μὲν ὅταν ἐθέλῃ, φαινόμενον δὲ ἡνίχα ἂν βούληται" καὶ τὸν αὐτὸν ἀόρατον εἶναι καὶ ὁρώμενον, καὶ γεννητὸν καὶ ἀγέννητον᾽ ἀγέννητον μὲν ἐξ ἀρχῆς, γεννητὸν ὃὲ ὅτε ἐκ Παρθένου γεννηθῆναι ἠθέλησε" ἀπαθῇ καὶ ἀθάνᾶτον, καὶ πάλιν αὖ παθητὸν καὶ θνητόν. ᾿Απαθὴς γὰρ ὧν, φησὶ, τὸ τοῦ σταυροῦ πάθος ἐθελήσας ὑπέμεινε. Τοῦτον καὶ Υἱὸν ὀνομάζουσι καὶ Πατέρα, πρὸς τὰς χρείας τοῦτο κἀκεῖνο καλούμενον. Νοητιανοὶ προσηγορεύθησαν οἱ τήνδε τὴν αἴρεσιν στέρξαντες. Ταύτης … μετὰ τὸν Νοητὸν οὗτο; ἐπινοήσας τῇ δυσσεδείᾳ τοῦ δόγματος.
Ho de Noētos Smyrnaios men hōn to genos, aneneōsato de tēn hairesin, hēn Hepigonos men tis houtō kaloumenos apekyēse prōtos, Kleouenēs de paraladōn ededaiōse. Tauta de esti tēs: haireseōs ta kephalaia. Hena phasin einai Theon kau Patera, tōn olōn dēmiourgon: aphanę̄ men hotan ethelę̄, phainomenon de hēnicha an boulētai" kai ton auton aoraton einai kai horōmenon, kai gennēton kai agennēton᾽ agennēton men ex archēs, gennēton hoe hote ek Parthenou gennēthēnai ēthelēse" apathę̄ kai athanaton, kai palin au pathēton kai thnēton. ᾿Apathēs gar hōn, phēsi, to tou staurou pathos ethelēsas hypemeine. Touton kai Huion onomazousi kai Patera, pros tas chreias touto kakeino kaloumenon. Noētianoi prosēgoreuthēsan hoi tēnde tēn airesin sterxantes. Tautēs … meta ton Noēton houto? epinoēsas tę̄ dyssedeią tou dogmatos.
Noetus, a Smyrnaean by birth, renewed the heresy which a certain Epigonus first brought forth and Cleomenes took over and confirmed. These are the main points of the heresy. They say there is one God and Father, maker of all things, invisible when he wishes and appearing when he wills; the same is invisible and seen, begotten and unbegotten: unbegotten from the beginning, begotten when he willed to be born of the Virgin; impassible and immortal, and again passible and mortal. For being impassible, he says, he willingly endured the suffering of the cross. Him they call both Son and Father, called this or that as need requires. Those who embraced this heresy were called Noetians. … after Noetus … devising [additions] to the impiety of the doctrine.
3.4PG 83
Ἢ δὲ τῶν Τεσσαρεσχαιδεχατιτῶν αἵρεσις ταύτην ὑπόθεσιν ἔχει. Φασὶ τὸν εὐαγγελιστὴν Ἰωάννην, ἐν τῇ ᾿Ασίᾳ κηρύξαντα, διδάξαι αὐτοὺς ἐν τῇ τεσσαρεσκαιδεκάτῃ τῆς σελήνης ἐπιτελέσαι τοῦ Πάσχα τὴν ἑορτήν" κακῶς δὲ τὴν ἀποστολικὴν νενοηκότες παράὅδοσιν, τὴν τῆς Κυριακῇς ἀναστάσεως οὐκ ἀναμένουσιν ἡμέραν, ἀλλὰ ποτὲ μὲν τρίτῃ, ποτὲ δὲ πέμπτῃ, ποτὲ δὲ Σαδῥάτῳ, ἣ ὅπως ἂν τύχῃ, πανηγυρίζουσι τοῦ πάθους τὴν μνήμην. Κέχρηνται δὲ καὶ ταῖς πεπλανημέναις τῶν ἀποστόλων Πράξεσι, καὶ τοῖς ἄλλοις νόθοις, μᾶλλον δὲ ἀλλοτρίοις τῆς χάριτος, ἃ καλοῦσιν ἀπόκρυφα. Συμφέρονται δὲ καὶ τοῖς Νανάτου " καὶ οὗτοι γὰρ τὸν περὶ τῆς μετανοίας ἀποστρέφονται λόγον.
Ē de tōn Tessareschaidechatitōn hairesis tautēn hypothesin echei. Phasi ton euangelistēn Iōannēn, en tę̄ ᾿Asią kēryxanta, didaxai autous en tę̄ tessareskaidekatę̄ tēs selēnēs epitelesai tou Pascha tēn heortēn" kakōs de tēn apostolikēn nenoēkotes paraodosin, tēn tēs Kyriakę̄s anastaseōs ouk anamenousin hēmeran, alla pote men tritę̄, pote de pemptę̄, pote de Sadrhatǭ, hē hopōs an tychę̄, panēgyrizousi tou pathous tēn mnēmēn. Kechrēntai de kai tais peplanēmenais tōn apostolōn Praxesi, kai tois allois nothois, mallon de allotriois tēs charitos, ha kalousin apokrypha. Sympherontai de kai tois Nanatou " kai houtoi gar ton peri tēs metanoias apostrephontai logon.
The heresy of the Quartodecimans has this basis. They say that John the Evangelist, preaching in Asia, taught them to celebrate the feast of Pascha on the fourteenth of the moon. But misunderstanding the apostolic tradition, they do not wait for the day of the Lord's resurrection, but keep the memorial of the passion now on a Tuesday, now on a Thursday, now on a Saturday, or however it happens to fall. They also use the erring Acts of the apostles and the other spurious writings, or rather writings foreign to grace, which they call apocrypha. They also agree with the followers of Novatus, for these too turn away from the teaching about repentance.
3.5PG 83
Ὃ δὲ Ναυᾶτος τῆς Ῥωμαίων Ἐκκλησίας πρεσθύτερος ἦν. Χειμῶνος δὲ σφοδροτάτου ταῖς Ἐκκλησίαις προσπεσόντης, συνέδη τινὰς τῶν εὖσεθείᾳ συντεθραμμένων, μετὰ πολλὰς αἰκίας ἀπαυδῆσαι, καὶ τοῖς τῆς ἀρνήσεως καταχρήσασθαι ῥή μασιν. Οὗτοι γαλήνης γενομένης τῶν τῆς μετανοίας φαρμάκων τυχεῖν ἠντιδόλησαν. Καὶ δὴ τοῖς ἀρίστοις … τὴν λέγουσαν" « ὮὯ οἱ ποιμένες, τὸ συντετριμμένον οὐ χατεδήσατε, καὶ τὸ πεπλανημένον οὐκ ἐπεστρέψατε, καὶ τὸ χαταπεπτωχὸς οὐκ ἀνωρθώσατε» » καὶ ὀρέξαι εἶρα τοῖς πεπτωχόσι, καὶ στηρίξαι τούτους κατὰ τὴν Δεσποτικὴν ἐντολήν. Πρὸς γὰρ δὴ τὸν μέγαν ἔφησε Πέτρον ὁ Κύριος" « Σίμων, Σίμων, ἑξῃτήσατὸ ὁ Σατανᾶς σινιάσαι ὑμᾶς ὡς τὸν σἴτον’ χἀγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ ἡ πίστις σου. » Ἴαύταις ὁ Νανᾶτο; ταῖς βουλαῖς οὐκ ἠρέσθη, ἀλλ᾽ ἄντικρυς ἀντεῖπε, μὴ χρῆναι λέγων τοὺς ἀρνηθέντας σωτηρίας τυχεῖν" παραπλήσιον ποιῶν τοῖς τοὺς ἀῤῥωχων. Οἱ δὲ τῆς θεραπείας ἀντιδολοῦντες τυχεῖν, διήλεγχον αὐτὸν, πολλάκις μὲν παραχληθέντα δραμεῖν παρ᾽ αὐτοὺς, καὶ λόγοις γοῦν ὑπερεῖσα' ταῖς τοῦ τυράννου μηχαναῖς βαλλομένους" τὸν δὲ κρυπτόμενον, καὶ λανθάνειν πειρώμενον, ἀρνηθῇναι … λόγων ἀκούσαντες οἱ συνεληλυθότες εἰς τὴν Ῥώμην ἐπίσκοποι, ἐπειράθησαν πεῖσαι συνθέσθαι τοῖς ἄριστα δόξασιν. Ἐπειδὴ δὲ εἶδον λυττῶντα, καὶ τὴν θεομισῆ νομοθετοῦντα ὠμότητα, τοῦ τῆς Ἐκκλησίας ἐχώρισαν σώματος, Κορνηλίου τότε τὴν Ρώμην ἰθύνοντος. Οὗτος ὁ Ναυᾶτος, ὀλίγους τινὰς καὶ λίαν εὐαριθμήποὺς κοινωνῆσαι τῆς αἱρέσεως πείσας, εἰς τὴν Ἶταλίαν ἐξῆλθε, καὶ τρεῖς πολιχνίων ἐπισκόπους ἐξαπατήσας ἦγεν, ὡς δῆθεν πρεσδευσομένους ὑπὲρ αὐτοῦ πρὸς τὸν τῆς Ῥώμης ἐπίσκοπον. Εἴς τινα δὲ κώμην σὺν αὐτοῖς ἀφικόμενος, ἠνάγκασεν ἐπισκοπικῇς αὖτῷ μεταδοῦναι χειροτονίας, καὶ ταύτην αὐτοὶ τὴν βίαν ὠδύραντο, χαταλαθόντες τὴν Ῥώμην, καὶ τὰ γεγενημένα διδάξαντες. Οὕτω κλέψας τὴν χειροτονίαν ὁ δείλαιος, γέγονε τῆς αἱρέσεως ἀρχηγός. Τοὺς δὲ τῆς οἰκείας συμμορίας οὐ Νανατιανοὺς μόνον, ἀλλὰ καὶ Καθαροὺς προσηγόρευσεν. Καὶ οὐδὲ τὴν τοῦ Δεσπότου Θεοῦ γχατηγορίαν ἔδεισεν, ἣν κατά τινὼν ἐποιήσατο λέγων" «ε Οἱ λέγοντες" Καθαρός εἶμει, μὴ μου ἅπτον᾽ » καὶ ἐπήγαγεν" ε« Αὐτὸς καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας.» Κύριος γὰρ ε ὑπερηφάνοις ἀντιτάσσεται. » Οἱ δὲ τούτου διάδοχοι καὶ ἕτερα τῷ δόγματι προστεθείχκασι' τοὺς γὰρ δευτέροις γάμοις ὡμιληχότας τῶν ἑερῶν ἐξελαύνουσι μυστηρίων" καὶ παντελῶς τὸν τῆς μετανοίας τῶν οἰκείων συλλόγων ἐξορίζουσι λόγον" καὶ τοῖς ὑπὸ σφῶν βαπτιζομένοις τὸ πανάγιον οὗ προσφέρουσι χρίσμα. Διά τοι τοῦτο καὶ τοὺς ἔχ τῆςδε τἧς αἱρέσεως τῷ σώματι τῆς Ἐκκλησίας συναπτομένους χρίειν οἱ πανεύφημοι Πατέρες προσέταξαν. Κατὰ ταυτησὶ τῆς αἱρέσεως πολλὰς μὲν ἐπιστολὰς ὁ Κορνήλιος ἔγραψε, πολλὰς δὲ Διονύσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, καὶ ἕτεροι δὲ πολλοὶ τῶν τηνικάδε ἐπισκόπων, δι᾽ ὧν χατάδηλος εὐθὺς ἐγένετο πᾶσιν ἡ τοῦ Ναυάτου ὠμότης.
Ho de Nauatos tēs Rhōmaiōn Ekklēsias presthyteros ēn. Cheimōnos de sphodrotatou tais Ekklēsiais prospesontēs, synedē tinas tōn eusetheią syntethrammenōn, meta pollas aikias apaudēsai, kai tois tēs arnēseōs katachrēsasthai rhē masin. Houtoi galēnēs genomenēs tōn tēs metanoias pharmakōn tychein ēntidolēsan. Kai dē tois aristois … tēn legousan" « HōŌ hoi poimenes, to syntetrimmenon ou chatedēsate, kai to peplanēmenon ouk epestrepsate, kai to chatapeptōchos ouk anōrthōsate» » kai orexai eira tois peptōchosi, kai stērixai toutous kata tēn Despotikēn entolēn. Pros gar dē ton megan ephēse Petron ho Kyrios" « Simōn, Simōn, hexę̄tēsato ho Satanas siniasai hymas hōs ton siton’ chagō edeēthēn peri sou, hina mē eklipę̄ hē pistis sou. » Iautais ho Nanato? tais boulais ouk ēresthē, all᾽ antikrys anteipe, mē chrēnai legōn tous arnēthentas sōtērias tychein" paraplēsion poiōn tois tous arrhōchōn. Hoi de tēs therapeias antidolountes tychein, diēlenchon auton, pollakis men parachlēthenta dramein par᾽ autous, kai logois goun hypereisa' tais tou tyrannou mēchanais ballomenous" ton de kryptomenon, kai lanthanein peirōmenon, arnēthę̄nai … logōn akousantes hoi synelēlythotes eis tēn Rhōmēn episkopoi, epeirathēsan peisai synthesthai tois arista doxasin. Epeidē de eidon lyttōnta, kai tēn theomisē nomothetounta ōmotēta, tou tēs Ekklēsias echōrisan sōmatos, Kornēliou tote tēn Rōmēn ithynontos. Houtos ho Nauatos, oligous tinas kai lian euarithmēpous koinōnēsai tēs haireseōs peisas, eis tēn Italian exēlthe, kai treis polichniōn episkopous exapatēsas ēgen, hōs dēthen presdeusomenous hyper autou pros ton tēs Rhōmēs episkopon. Eis tina de kōmēn syn autois aphikomenos, ēnankasen episkopikę̄s autǭ metadounai cheirotonias, kai tautēn autoi tēn bian ōdyranto, chatalathontes tēn Rhōmēn, kai ta gegenēmena didaxantes. Houtō klepsas tēn cheirotonian ho deilaios, gegone tēs haireseōs archēgos. Tous de tēs oikeias symmorias ou Nanatianous monon, alla kai Katharous prosēgoreusen. Kai oude tēn tou Despotou Theou nchatēgorian edeisen, hēn kata tinōn epoiēsato legōn" «e Hoi legontes" Katharos eimei, mē mou hapton᾽ » kai epēgagen" e« Autos kapnos tou thymou mou, pyr kaietai en autǭ pasas tas hēmeras.» Kyrios gar e hyperēphanois antitassetai. » Hoi de toutou diadochoi kai hetera tǭ dogmati prostetheichkasi' tous gar deuterois gamois hōmilēchotas tōn heerōn exelaunousi mystēriōn" kai pantelōs ton tēs metanoias tōn oikeiōn syllogōn exorizousi logon" kai tois hypo sphōn baptizomenois to panagion hou prospherousi chrisma. Dia toi touto kai tous ech tēsde tēs haireseōs tǭ sōmati tēs Ekklēsias synaptomenous chriein hoi paneuphēmoi Pateres prosetaxan. Kata tautēsi tēs haireseōs pollas men epistolas ho Kornēlios egrapse, pollas de Dionysios ho tēs ᾿Alexandreōn episkopos, kai heteroi de polloi tōn tēnikade episkopōn, di᾽ hōn chatadēlos euthys egeneto pasin hē tou Nauatou ōmotēs.
Novatus was a presbyter of the church of the Romans. When a most violent storm fell upon the churches, it happened that some who had been brought up in godliness gave up after many tortures and used the words of denial. When calm returned, these begged to receive the medicines of repentance. And it seemed right to the best [of the bishops] … [to heed the prophecy] that says, “O shepherds, you have not bound up what was broken, nor brought back what had strayed, nor raised up what had fallen,” and to stretch out a hand to the fallen and strengthen them according to the Master's command. For the Lord said to the great Peter: “Simon, Simon, Satan has demanded to sift you like wheat; but I have prayed for you, that your faith may not fail.” Novatus was not pleased with these counsels, but contradicted them outright, saying that those who had denied ought not to obtain salvation, acting like those who [refuse care to the] sick. Those who begged to receive healing convicted him: often he had been called to run to them and at least support with words those struck by the tyrant's devices, but he hid himself and tried to escape notice, … When the bishops gathered at Rome heard these words, they tried to persuade him to agree with what had been decided so well. When they saw him raving and legislating the God-hated cruelty, they separated him from the body of the church, Cornelius then governing Rome. This Novatus persuaded a few people, very easily counted, to join his heresy, went out into Italy, deceived three bishops of small towns and brought them, as if to plead for him with the bishop of Rome. Arriving with them at a village, he forced them to give him episcopal ordination; and they themselves lamented this violence when they reached Rome and told what had happened. Having thus stolen ordination, the wretch became the founder of the heresy. He called the members of his company not only Novatians but also Cathari (the Pure). He did not even fear the accusation of the Lord God, which he made against some, saying: “Those who say, ‘I am pure, do not touch me’”; and he added: “This is the smoke of my wrath; a fire burns in it all the days.” For “the Lord opposes the proud.” His successors added other things to the doctrine: they drive those who have entered into second marriages away from the holy mysteries; they banish the teaching of repentance from their assemblies altogether; and they do not apply the all-holy chrism to those they baptize. For this reason the all-praised Fathers ordered that those of this heresy who are joined to the body of the church be anointed. Against this heresy Cornelius wrote many letters, and many were written by Dionysius bishop of Alexandria and by many other bishops of that time, through which Novatus's cruelty was at once made plain to all.
3.6PG 83
Νέπως δὲ, τῆς Αἰγυπτιακῆς ἐπίσκοπος πόλεως, κατὰ μὲν τὰ ἄλλα πάντα τοῖς τῆς Ἐκκλησίας δόγμασι συνεφώνει, περὶ δὲ τὰς θείας ἐπαγγελίας ἡμάρτανεν, ἐν τῇ γῇ ταύτας ἡγούμενος ἔσεσθαι, καὶ βρῶσιν, καὶ πόσιν, καὶ τὰς Ἰουδαϊκὰς ἑορτὰς, καὶ χιλίων ἐτῶν περιόδους ἐν τούτοις δαπανωμένας. Κατὰ τούτου πάλιν συνέγραψε Διονύσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, ἐν μὲν τοῖς ἄλλοις ἐπαινῶν. ἐν δὲ τούτοις διελέγχων τὸν πλάνον. Ταῦτα μὲν μεταξὺ τῶν ἀρνουμένων τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἀνθρωπότητα, καὶ τῶν ψιλὸν ἄνθρωπον ἀποχαλούντων τὸν καὶ θεὸν ὑπάρχοντα … πλεῖστα, εὐθὺς βλαστήσαντα ἐμαράνθη, καὶ αὖα μεμένηκε. Τίς γὰρ οἷδέ τινα νῦν ἀπὸ Νέπωτος, ἣ Νικολάου, ἣ Νοητοῦ, ἣ Πρόκλου προσαγορενόμενον; Μοντανιστῶν δὲ, καὶ Νανατιανῶν, καὶ Τεασαρεσχαιδεχατιτῶν, ἀπήλλακται μὲν ἡ Ἑῴα παντάπασιν, ἀπήλλακται δὲ καὶ Αἴγυπτος, καὶ Λιθύη, ἐλευθέρα δὲ τούτων καὶ ἡ Ἑσπέρα' μόρια δὲ σμικρὰ τῆς ᾿Ασιανῆς, καὶ τῆς Ποντιχῆς, τὰ τούτων ἔχοντά εἰσι ζιζάνια. Οὔτε γὰρ ὁ Πολεμωνιαχὸς Πόντος, οὔτ᾽ κίαι, οὐ Λυχαονία, οὐ Πισιδία, οὐ Παμφυλία, οὐ Λυχία, οὐ Καρία δὲ, τάσδε τὰς αἱρέσεις ἐδέξαντο. Τῶν δὲ τὴν ἀλήθειαν πρεσδευόντων πλήρεις μὲν αἱ Ὦπειροι, πλήρη δὲ καὶ αὐτὰ τῆς οἰκουμένης τὰ τέρματα. ᾿Αληθὴς γὰρ τοῦ Θεοῦ τῶν ὅλων ἡ πρόῤῥησις, ἣν διὰ τῆς προφητικῆς ἐποιήσατο γλώττης, πρὸς τὸν Σωτῆρα λέγων" ε Ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε σωτηρίαν ἕως; ἐσχάτου τῆς γῆς. » Συνῳδὰ δὲ τῷ Ἡσαΐᾳ καὶ ὁ μακάριος λέγει Δαδίδ' ε« Κατακυριεύσει γὰρ, φησὶν, ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς οἰκουμένης., ν» Ἐνώκιον αὐτοῦ προπεσοῦνται Αἰθίοπες, καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν λείξουσι. Βασιλεῖς Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι" -- Καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς, πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ. » Αἱ δὲ προῤῥήσεις αὖται διὰ τῆς Ἐκκλησίας τὸ πέρας ἐδέξαντο. Ἢ δὲ τῶν αἱρετιχῶν διδασκαλία, ἡ μὲν οὐδὲ διενήνοχεν, ἐν πόλεσιν ὀλίγαις καὶ κώμαις μεμενηχυΐα, καὶ τὸ τῶν συντεθειχότων ἀσθενὲς καὶ ψευδὲς ὑποφαίνουσα. Κύριος γὰρ ε διασχεδάζει σημεῖα ἐγγαστριμύθων, καὶ μαντείας ἀπὸ καρδίας, καὶ ἰστᾷ ῥήματα παιδὸς αὑτοῦ, καὶ τὴν βουλὴν τῶν ἀγγέλων αὑτοῦ δείκνυσιν ἀληθῇ. » Καὶ, ε Διασχεδάζξει βουλὰς ἐθνῶν, καὶ ἀθετεῖ λογισμοὺς λαῶν" ἢ δὲ βουλὴ τοῦ Κυρίον εἰς τὸν αἰῶνα μένει " λογισμοὶ τῆς καρδίας αὐτοῦ εἰς γενεὰν καὶ γενεάν. Μακάριον οὖν τὸ ἔθνος, οὗ ἐστι Κύριος ὁ θεὸς αὐτοῦ, λαὸς ὃν ἐξελέξατο εἰς κληρονομίαν ἑαυτοῦ. »
Nepōs de, tēs Aigyptiakēs episkopos poleōs, kata men ta alla panta tois tēs Ekklēsias dogmasi synephōnei, peri de tas theias epangelias hēmartanen, en tę̄ gę̄ tautas hēgoumenos esesthai, kai brōsin, kai posin, kai tas Ioudaïkas heortas, kai chiliōn etōn periodous en toutois dapanōmenas. Kata toutou palin synegrapse Dionysios ho tēs ᾿Alexandreōn episkopos, en men tois allois epainōn. en de toutois dielenchōn ton planon. Tauta men metaxy tōn arnoumenōn tou Theou kai Sōtēros hēmōn tēn anthrōpotēta, kai tōn psilon anthrōpon apochalountōn ton kai theon hyparchonta … pleista, euthys blastēsanta emaranthē, kai aua memenēke. Tis gar hoide tina nyn apo Nepōtos, hē Nikolaou, hē Noētou, hē Proklou prosagorenomenon? Montanistōn de, kai Nanatianōn, kai Teasareschaidechatitōn, apēllaktai men hē Heǭa pantapasin, apēllaktai de kai Aigyptos, kai Lithyē, eleuthera de toutōn kai hē Hespera' moria de smikra tēs ᾿Asianēs, kai tēs Pontichēs, ta toutōn echonta eisi zizania. Oute gar ho Polemōniachos Pontos, out᾽ kiai, ou Lychaonia, ou Pisidia, ou Pamphylia, ou Lychia, ou Karia de, tasde tas haireseis edexanto. Tōn de tēn alētheian presdeuontōn plēreis men hai Ōpeiroi, plērē de kai auta tēs oikoumenēs ta termata. ᾿Alēthēs gar tou Theou tōn holōn hē prorrhēsis, hēn dia tēs prophētikēs epoiēsato glōttēs, pros ton Sōtēra legōn" e Idou dedōka se eis diathēkēn genous, eis phōs ethnōn, tou einai se sōtērian heōs? eschatou tēs gēs. » Synǭda de tǭ Hēsaïą kai ho makarios legei Dadid' e« Katakyrieusei gar, phēsin, apo thalassēs heōs thalassēs, kai apo potamōn heōs peratōn tēs oikoumenēs., n» Enōkion autou propesountai Aithiopes, kai hoi echthroi autou choun leixousi. Basileis Tharseis kai nēsoi dōra prosoisousi" -- Kai proskynēsousin autǭ pantes hoi basileis tēs gēs, panta ta ethnē douleusousin autǭ. » Hai de prorrhēseis autai dia tēs Ekklēsias to peras edexanto. Ē de tōn hairetichōn didaskalia, hē men oude dienēnochen, en polesin oligais kai kōmais memenēchyïa, kai to tōn syntetheichotōn asthenes kai pseudes hypophainousa. Kyrios gar e diaschedazei sēmeia engastrimythōn, kai manteias apo kardias, kai istą rhēmata paidos hautou, kai tēn boulēn tōn angelōn hautou deiknysin alēthę̄. » Kai, e Diaschedazxei boulas ethnōn, kai athetei logismous laōn" ē de boulē tou Kyrion eis ton aiōna menei " logismoi tēs kardias autou eis genean kai genean. Makarion oun to ethnos, hou esti Kyrios ho theos autou, laos hon exelexato eis klēronomian heautou. »
Nepos, bishop of an Egyptian city, agreed with the church's doctrines in all other things but erred about the divine promises, thinking that they would be on this earth: eating and drinking, the Jewish feasts, and periods of a thousand years spent in these. Against him too wrote Dionysius bishop of Alexandria, praising him in other respects but refuting his error in these. These [heresies], between those that deny the humanity of our God and Savior and those that call him a mere man though he is also God, … most of them withered as soon as they sprouted and remain dry. For who knows anyone now named after Nepos, or Nicolaus, or Noetus, or Proclus? The East is wholly freed from Montanists, Novatians and Quartodecimans; Egypt and Libya are freed too, and the West is free of them; small parts of Asia and Pontus have their weeds. For neither Polemoniac Pontus, nor … , nor Lycaonia, Pisidia, Pamphylia, Lycia, nor Caria received these heresies. The continents are full of those who honor the truth, and full are the very ends of the world. For true is the prediction of the God of all, which he made through the prophetic tongue, saying to the Savior: “Behold, I have given you as a covenant of the race, as a light of the nations, that you may be salvation to the end of the earth.” In harmony with Isaiah the blessed David also says: “He will have dominion,” he says, “from sea to sea, and from the rivers to the ends of the world. Before him Ethiopians will fall down, and his enemies will lick the dust. The kings of Tarshish and the islands will bring gifts …. And all the kings of the earth will worship him; all the nations will serve him.” These predictions have received their fulfilment through the church. But the teaching of the heretics has not even lasted; it has remained in a few cities and villages and shows the weakness and falsehood of those who composed it. For the Lord “scatters the signs of ventriloquists and divinations from the heart, and establishes the words of his servant, and shows the counsel of his messengers to be true.” And: “He scatters the counsels of the nations and sets aside the reasonings of peoples; but the counsel of the Lord abides forever, the reasonings of his heart to generation and generation. Blessed is the nation whose God is the Lord, the people he has chosen as his inheritance.”
Chapter 4
4.1PG 83
Καὶ τὸν “Ἄρειον εὑρὼν ἀνθρωπίνης ὀριγνώμενον δόξης, καὶ τῆς ἀλαζονείας ἐν αὐτῷ τὸ πάθος ἐπύρσευσε, καὶ τῆς αἱρέσεως τὸν πλάνον ἐνέθηκεν. Οὗτος γὰρ εἰς τῶν πρεσθυτέρων κατάλογον τῆς ᾿Αλεξανδρέων Ἐκκλησίας τελῶν, καὶ τὸν μέγαν ᾿Αλέτοῦ φθόνου τὸ κέντρον ἐδέξατο, καὶ τῆς πρὸς αὑτὸν ἁψιμαχίας ἐπιζητῶν ἀφορμὰς, πρόφασιν εὗρε τὴν τῶν δογμάτων ἀσέδειαν. ᾿Εκείνον γὰρ τὴν ἀποστολικὴν πόαν τῇ ποίμνῃ προσφέροντος, καὶ πρὸς τὰς εὐαγγελικὰς τὰ πρόθατα ποδηγοῦντος πηγὰς, οὗτος καὶ ἀντεῖπε τοῖς λεγομένοις, καὶ τοῦ πανσόφου διδασκάλου τοῦ Πατρὸς τὸν Υἱὸν ὁμοούσιον λέγοντος, οὗτος ἀντέλεγε, κτίσμα ἀποκαλῶν, ὃν υἱὸν γνήσιον προσηγόρΞξυσε᾽" κἀκείνου τὸν Θεὸν Λόγον συναΐδιον λέγοντος τοῦ Θεοῦ καὶ Πατρὸς, ὡς ἐν ἀρχῇ ὄντα, καὶ Θεὸν ὄντα Λόγον, καὶ ἀπαύγασμα τῆς δόξης" οὗτος ἐξ οὐκ ὄντων ἔλεγε γεγενῆσθαι τὸν ὄντα, καὶ τρεπτὴν αὐτὸν ἔχειν ἔρησε φύσιν. Καὶ μέντοι καὶ τὸν τῆς ἐνανθρωπήσεως ἠχρωτηρίασε λόγον. Σῶμα γὰρ αὐτὸν ἄψυχον ἔφη εἰληφέναι, ἐνηργηκέναι δὲ τὰ τῆς ψυχῆς τὴν θεότητα, ὥστε ταύτῃ προσάψαι τὴν ἀπὸ τοῦ σώματος ἐγγινομένην συμπάθειαν. Οὗτος καὶ τῆς δοξολογίας τοὺς νόμους καταλιπὼν, οὖς οἱ ἐξ ἀρχῆς αὐτόπται καὶ ὑπηρέται τοῦ Λόγου παρέδοσαν, ἕτερον ἐπεισήγαγε τύπον, δοξάζειν, τοὺς ἐξηπατημένους διδάξας τὸν Πατέρα διὰ τοῦ Υἱοῦ ἐν ἀγίῳ Πνεύματι. Καὶ τὴν μὲν ἐπὶ τοῦ θείου βαπτίσματος γινομένην ἐπίκλησιν ἐναλλάξαι διὰ τὸ τῆς παραθάσεως προφανὲς οὐκ ἐθάῤῥησεν" ἀλλὰ κατὰ τὴν Δεσποτικὴν ἐντολὴν, βαπτίζειν μὲν παρέδωκεν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος " δοξάζειν δὲ κατὰ τὸν τοῦ βαπτίσματος διεχιύλυσε νόμον, καίΐίτοι τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν, οὐκ ἁπλῶς βαπτίσαι, ἀλλὰ πρότερον μαθητεῦσαι προστεταχότος. ε« Πορευθέντες γὰρ, ἔφη, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. » Κατὰ τοῦτον δὲ τὸν νόμον καὶ οἱ θεῖοι ἀπόστολοι, καὶ οἱ μετ᾽ ἐκείνους τῆς Ἐκκλησίας διδάσκαλοι, μαθητεύουσι τοὺς προσιόντας πιστεύειν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, καὶ τοὺς μαθητευθέντας βαπτίζουσιν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Οὗ δὴ χάριν, οἱ τῆς δωρεᾶς ἀποδοξάζουσι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιηον Πνεῦμα Σχέτλιον γὰρ, τοὺς παρὰ τῆς ἁγίας Τριάδος χομισαμένους τὴν τοῦ βαπτίσματος δωρεὰν, μόνῳ τὴν δοξολογίαν προσενεγκεῖν τῷ Πατρὶ, καὶ ἀγέραστον καταλιπεῖν τὸν Υἱὸν, καὶ τὸ πανάγιον Πνεῦμα. ᾿Αλλὰ ταῦτα μὲν ἐν οἷς κατ᾽ ἐχείνων συνεγράψαμεν διὰ πλάτους εἰρήκαμεν" τῆς δὲ παρούσης συγγραφῆς ὁ σκοπὸς αἱρέσεως ἐκάστης ἐπιδεῖξαι τὸν χαρακτήρα. Τοῦτον τοίνυν τὸν Αρεῖιον, ταῦτα πεφρονηχότα, οἱ ἐν Νικαίᾳ συνεληλυθότες ἅγιοι Πατέρες ἄντικρυς ἀπεκήρυξαν, ὡς ἀλλότρια παντελῶς τῶν θείων λογίων καὶ ἀλλόφυλα ἐπεισάγοντα δόγματα. Χρόνῳ δὲ ὕστερον σχηψάμενος μεταμέλειαν, τοὺς τῷ μεγάλῳ βασιλεῖ Κωνσταντίνῳ παραδυναστεύοντας ἕπεισε χώραν αὐτῷ μετανοίας δοθήναι. Δεξάμενος δὲ τὴν ἱκετείαν ὁ βασιλεὺς, τῆς βασιλενούσης πόλεως ἐπήγγειλε τὸν ἐπίσκοπον, ὁρέξαι χεῖρα τῷ σωτηρίας ἐφιεμένῳ. Ὁ δὲ θεῖος ᾿Αλέ… ἀληθῶς τοῦ Θεοῦ ἄνθρωπος, σὺν δύο τισὶ συνόντων … περὶ τὸ λυχαυγὲς προελήλυθεν. Εἶτα τῆς γαστρὸς … Ἐξαπίνης δὲ τῶν σπλάγχνων διαλυθέντων τὲ καὶ … Ἐπειδὴ δὲ καὶ τοῦ βασιλέως τὴν ὑπόξχεσιν, καὶ τοῦ ἀσέδειαν. ᾿Αλλ᾽ ὅμως καὶ τούτων οὕτως γεγενημένων, καὶ λίαν ἐναργῶς τῆς ψήφου τῆς θείας ἐπέμειναν οἱ τὴν νόσον εἰσδεδεγμένοι, κατὰ τοῦ Μονογενοῦς καὶ τοῦ παναγίου Πνεύματος ἀχονῶντες τὰς γλώττας. ᾿Αλλὰ ταῦτα διὰ πλάτους ἐν τῇ ἐκκλησιαστικῇ Ἱστορίᾳ συγγράψας, περιττὸν ἡγοῦμαι ταὐτὰ λέγειν. Καταλιπὼν τοίνυν Εὐσέδιον, καὶ Θέογνιν καὶ Θεόδοτον τὸν Περίνθιον, καὶ Μηνόφαντον τὸν Ἐφέσιον, καὶ τὸν Σχυθοπολίτην Πατρόφιλον, καὶ τοὺς ἄλλους, Εὐδοξίου μόνον μνησθήσομαι. ᾿Απαιτεὶ γὰρ τούτου τὴν μνήμην τὰ κατὰ ᾿Δέτιον καὶ Εὐνόμιον διηγήματα.
Kai ton “Areion heurōn anthrōpinēs orignōmenon doxēs, kai tēs alazoneias en autǭ to pathos epyrseuse, kai tēs haireseōs ton planon enethēken. Houtos gar eis tōn presthyterōn katalogon tēs ᾿Alexandreōn Ekklēsias telōn, kai ton megan ᾿Aletou phthonou to kentron edexato, kai tēs pros hauton hapsimachias epizētōn aphormas, prophasin heure tēn tōn dogmatōn asedeian. ᾿Ekeinon gar tēn apostolikēn poan tę̄ poimnę̄ prospherontos, kai pros tas euangelikas ta prothata podēgountos pēgas, houtos kai anteipe tois legomenois, kai tou pansophou didaskalou tou Patros ton Huion homoousion legontos, houtos antelege, ktisma apokalōn, hon huion gnēsion prosēgorXxyse᾽" kakeinou ton Theon Logon synaïdion legontos tou Theou kai Patros, hōs en archę̄ onta, kai Theon onta Logon, kai apaugasma tēs doxēs" houtos ex ouk ontōn elege gegenēsthai ton onta, kai treptēn auton echein erēse physin. Kai mentoi kai ton tēs enanthrōpēseōs ēchrōtēriase logon. Sōma gar auton apsychon ephē eilēphenai, enērgēkenai de ta tēs psychēs tēn theotēta, hōste tautę̄ prosapsai tēn apo tou sōmatos enginomenēn sympatheian. Houtos kai tēs doxologias tous nomous katalipōn, ous hoi ex archēs autoptai kai hypēretai tou Logou paredosan, heteron epeisēgage typon, doxazein, tous exēpatēmenous didaxas ton Patera dia tou Huiou en agiǭ Pneumati. Kai tēn men epi tou theiou baptismatos ginomenēn epiklēsin enallaxai dia to tēs parathaseōs prophanes ouk etharrhēsen" alla kata tēn Despotikēn entolēn, baptizein men paredōken eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos " doxazein de kata ton tou baptismatos diechiylyse nomon, kaiïitoi tou Theou kai Sōtēros hēmōn, ouk haplōs baptisai, alla proteron mathēteusai prostetachotos. e« Poreuthentes gar, ephē, mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. » Kata touton de ton nomon kai hoi theioi apostoloi, kai hoi met᾽ ekeinous tēs Ekklēsias didaskaloi, mathēteuousi tous prosiontas pisteuein eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos, kai tous mathēteuthentas baptizousin eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Hou dē charin, hoi tēs dōreas apodoxazousi ton Patera, kai ton Huion, kai to hagiēon Pneuma Schetlion gar, tous para tēs hagias Triados chomisamenous tēn tou baptismatos dōrean, monǭ tēn doxologian prosenenkein tǭ Patri, kai ageraston katalipein ton Huion, kai to panagion Pneuma. ᾿Alla tauta men en hois kat᾽ echeinōn synegrapsamen dia platous eirēkamen" tēs de parousēs syngraphēs ho skopos haireseōs ekastēs epideixai ton charaktēra. Touton toinyn ton Areiion, tauta pephronēchota, hoi en Nikaią synelēlythotes hagioi Pateres antikrys apekēryxan, hōs allotria pantelōs tōn theiōn logiōn kai allophyla epeisagonta dogmata. Chronǭ de hysteron schēpsamenos metameleian, tous tǭ megalǭ basilei Kōnstantinǭ paradynasteuontas hepeise chōran autǭ metanoias dothēnai. Dexamenos de tēn hiketeian ho basileus, tēs basilenousēs poleōs epēngeile ton episkopon, horexai cheira tǭ sōtērias ephiemenǭ. Ho de theios ᾿Ale… alēthōs tou Theou anthrōpos, syn dyo tisi synontōn … peri to lychauges proelēlythen. Eita tēs gastros … Exapinēs de tōn splanchnōn dialythentōn te kai … Epeidē de kai tou basileōs tēn hypoxchesin, kai tou asedeian. ᾿All᾽ homōs kai toutōn houtōs gegenēmenōn, kai lian enargōs tēs psēphou tēs theias epemeinan hoi tēn noson eisdedegmenoi, kata tou Monogenous kai tou panagiou Pneumatos achonōntes tas glōttas. ᾿Alla tauta dia platous en tę̄ ekklēsiastikę̄ Historią syngrapsas, peritton hēgoumai tauta legein. Katalipōn toinyn Eusedion, kai Theognin kai Theodoton ton Perinthion, kai Mēnophanton ton Ephesion, kai ton Schythopolitēn Patrophilon, kai tous allous, Eudoxiou monon mnēsthēsomai. ᾿Apaitei gar toutou tēn mnēmēn ta kata ᾿Detion kai Eunomion diēgēmata.
[The devil] found Arius longing for human glory, kindled in him the passion of arrogance, and put into him the error of heresy. For he was enrolled among the presbyters of the church of the Alexandrians, and [seeing] the great Ale[xander] … he received the sting of envy, and seeking occasions for skirmishing with him, found a pretext in impious doctrines. When Alexander offered the flock the apostolic pasture and led the sheep to the springs of the gospel, this man contradicted what was said; when the all-wise teacher said that the Son is consubstantial with the Father, he spoke against it, calling a creature the one Alexander called a true Son; and when Alexander said that God the Word is coeternal with God the Father, as being in the beginning and being God the Word and the radiance of his glory, he said that the One who is had come into being from what was not, and declared that he had a changeable nature. He also mutilated the doctrine of the incarnation, for he said that he took a soulless body and that the Godhead did the work of the soul, so as to attach to it the feelings that arise from the body. He also abandoned the laws of doxology handed down by those who from the beginning were eyewitnesses and ministers of the Word, and introduced another form, teaching those he deceived to glorify the Father through the Son in the Holy Spirit. He did not dare to change the invocation made at divine baptism, because the transgression would be obvious; following the Master's command, he handed down that baptism be into the name of the Father and of the Son and of the Holy Spirit; but he forbade glorifying according to the rule of baptism, although our God and Savior commanded not simply to baptize, but first to make disciples. “Go,” he said, “make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” According to this rule the divine apostles and the teachers of the church after them teach those who come to believe in the name of the Father and of the Son and of the Holy Spirit, and baptize those so taught into the name of the Father and of the Son and of the Holy Spirit. For this reason those who [share in] the gift glorify the Father and the Son and the Holy Spirit. For it is cruel that those who received the gift of baptism from the holy Trinity should offer the doxology to the Father alone and leave the Son and the all-holy Spirit without honor. But these things we have said at length in what we wrote against them; the aim of the present treatise is to show the character of each heresy. This Arius, then, who held these views, the holy Fathers assembled at Nicaea openly condemned as introducing doctrines wholly foreign and alien to the divine oracles. Later, feigning repentance, he persuaded those with influence on the great Emperor Constantine that room for repentance should be given him. The emperor accepted the plea and ordered the bishop of the imperial city to stretch out a hand to one seeking salvation. But the divine Ale[xander] …, truly a man of God, … [when Arius,] with two companions, came out around the time of lamp-lighting; then [he was seized by a need of] the belly …; suddenly his bowels dissolved and …. Since both the emperor's promise and the … impiety. Yet even after these things had happened so very clearly, those who had taken in the disease persisted in it, sharpening their tongues against the Only-begotten and the all-holy Spirit. But since I have written about these things at length in the Church History, I think it superfluous to say the same again. Leaving aside, then, Eusebius, Theognis, Theodotus of Perinthus, Menophantus of Ephesus, Patrophilus of Scythopolis and the others, I will mention only Eudoxius; for the accounts of Aetius and Eunomius require that he be remembered.
4.2PG 83
Οὗτος ὁ Εὐδόξιος Γερμανιχείας τῆς τῷ Ταύρῳ … εἰς τὸ συνέδριον δὲ εἰσελθεῖν οὐκ ἐθάῤῥησεν, ἀλλ᾽ εἰς τὴν Κωνσταντίνον πόλιν ἔδραμε, καὶ τοὺς … γῶν μηκύνω (τούτων γὰρ πάντων ἐμνήσθην ἐν καὶ ἐκείνῃ τῇ συγγραφῇ), ἴσχυσε καὶ τὸν τῆς πόλεως ἐκείνης ἁρπάσαι θρόνον, καὶ τῶν χηρύχκων τῆς ἀληθείας τὰς Ἐκκλησίας γυμνῶσαι.
Houtos ho Eudoxios Germanicheias tēs tǭ Taurǭ … eis to synedrion de eiselthein ouk etharrhēsen, all᾽ eis tēn Kōnstantinon polin edrame, kai tous … gōn mēkynō (toutōn gar pantōn emnēsthēn en kai ekeinę̄ tę̄ syngraphę̄), ischyse kai ton tēs poleōs ekeinēs harpasai thronon, kai tōn chērychkōn tēs alētheias tas Ekklēsias gymnōsai.
This Eudoxius, [bishop] of Germanicia near the Taurus, … did not dare to enter the council, but ran to the city of Constantine, and the … [but not to] lengthen [the account] (for I mentioned all these things in that other work as well), he managed to seize the throne of that city and to strip the churches of the heralds of truth.
4.3PG 83
Τότε τὸν πανεύφημον Ἐλεύσιον ἐξαγαγὼν τῆς Κυ» λον, οὗ τὸν τρισάθλιον βίον, καὶ ἃ μετῆλθεν ἐπιτης δεύματα, καὶ Γρηγόριος ὁ Νύσσης καὶ Θεόδωρος ὁ Μοψουεστίας, ἐν οἷς κατ᾽ Εὐνομίου συνἐγραψαν, ἐδίδαξαν ἀκριδῶς. Οὗτος τὰς ᾿Αρείου προφανῶς ηὔξησε βλασφημίας. Οὗ δὴ χάριν αὑτὸν ὁ Κωνστάντιος εἰς ἐσχατιάν τινα τῆς Φρυγίας ἐξώρισε" καὶ ταῦτα οὕτω πως ἐκτραπεὶς τῆς ὁδοῦ τῆς εὐθείας, καὶ εἰς ἑτέραν ἀποχλίνας ὁδόν. Μετὰ γὰρ δὴ τὴν τοῦ πατρὸς τελευτὴν, ὑπαχθείς τισι τὴν θεραπείαν τὸῦ σώματος πεπιστευμένοις, νόμον τέθεικεν ἀπαγορεύοντα μὴτε ὁμοούσιον, μήτε μὴν ἑτερογύσιον τολμᾶν τινα λέγειν τὸν Υἱὸν τοῦ Θεοῦ" οὐ γὰρ ὅσιον ἔλεγε τοῦ Θεοῦ τὴν οὐσίάν ἐρευνᾷν" ὅμοιον δὲ κατὰ πάντα τῷ γεγεννηκότι λέγειν ἐκέλευσε. Διά τοι τοῦτο καὶ τὸν ᾿Αέτιον, φάναι πρῶτον τολμήσαντα ἂνόμοιον εἶναι τὸν Υἱὸν κατὰ πάντα τῷ τοῦτον γεγεννηκότι Θεῷ, ἐξέπεμψεν εἰς τὴν προειρημένην ἐσχατιάν. Ταῦτ᾽ εἰδὼς ὁ Εὐδόξιος, ἕπεισε τὸν Εὐνόμιον μὴ γυμνῶσαι τὸ σφέτερον φρόνημα, ἀλλὰ τέως ἐν παραδύστῳ χαπέχειν, καὶ ἐν σκότῳ τοέφειν οἷόν τι λαθρίδιον κύημα, ἄκρις ἂν τὴν παρὰ τοῦ χαι… συνεσχιασμένην τοῖς πολλοῖς ἐν Κυζίχῳ διδασκαλίαν προσέφερεν. Ὠδίνων δὲ τεκεῖν τὴν ἀσέδειαν, παρεδήλου ταύτην διαλεγόμενος, καὶ τῶν ἀχονόντων ἐτίτρωσχε τὰς ψυχάς. Τότε τινὲς, ζήλῳ πυρπολούμενοι θείῳ, κρύπτουσι μὲν τὸν ζῆλον, τὸ δὲ τῆς αἱρέσξως ὑποδύονται πρόσωπον, καὶ τὸ τοῦ Εὐνομίον φότες δωμάτιον, ἢντιδόλουν σαφῶς διδάξαι τοῦ δόγὙματος τὴν ἀλήθειαν, Ὑπαχθεὶς δὲ ἐκεῖνος, καὶ τοπάσας εἶναι ὁμόφρονας, ἤμεσε τὸν ἰὸν, ὃν τέως χατἐχρυπτεν. Οἱ δὲ πάλιν σπουδαιότερον ἐλιπάρησαν ταύτην αὐτὸν παντὶ τῷ λαῷ τὴν διδασκαλίαν προσενεγκεῖν, καὶ τῆς βασιλέως θεραπείας προτιμῇ ται τὸ ποίμνιον μαθεῖν τὴν ἀλήθειαν ὀριγνώμενον. Οὕτω φημίαν. Οἱ δὲ παραυτίκα νῶν ὁμοπίστων φότες πολλοὺς, εἰς τὸ στρατόπεδον ἔδραμον, καὶ τὸν Εὐδόξιος ἤλγησε μὲν μαθὼν τὸν Εὐνόμιον ὀηχέναι τὰς συγχειμένας συνθήκας᾽ τοῖς δὲ κατηγό… ἀσχολίας σχηπτόμενος. Οἱ δὲ Εὐνομίου κατήγοροι͵ τὸν Εὐδοξίου κατειληφότες σκοπὸν, τῷ βασιλεῖ τὰς Εὐνομίου βλασφημίας ἐμήνυσαν. Ὁ δὲ βασιλεὺς, τὸ μὲν πρῶτον ἐκέλευσε τῷ Εὐδοξίῳ τὸν Εὐνόμιον ἀγαγεῖν, καὶ τὴν γεγενημένην βασανίσαι κατηγορίαν. Ἐπειδὴ ᾿ δὲ ἀναδαλλόμενον ἔγνω (συνεχῶς γὰρ προσήεσαν οἱ κατήγοροι), ἀμφοτέρους ἢπείλησε πέμψειν εἰς ἣν ᾿Λέτιος διήγεν ἐσχατιάν. Δείσας τοίνυν ὁ Εὐδόξιος, ἤγαγε τὸν Εὐνόμιον" καὶ πρῶτον μὲν αὐτὸν ἀνέμνησε τῶν ὑπ᾽ αὐτοῦ γεγενημένων ὑποθηχῶν, ἕπειτα δὲ προφανῶς ἐλεγχθέντα καθεῖλε, καίτοι τὴν αὐτὴν τὶ αὐτὸς περικείμενος νόσον᾽ τάς γὰρ βασιλικὰς ἔδεισεν ἀπειλάς. Ὁ δέ γε Εὐνόμιος, εὐθὺς προστάτὴν αἱρέσεως ἑαυτὸν ἀνηγόρευσε, καὶ ταῦτα ἐσχατιάν τινα τῆς Παμφυλίας ἠναγχασμένος οἰκεῖν. Ἕντεῦθεν ἡ τῶν Εὐνομιανῶν ἐφάνη συμμορία. Οὗτος τὴν θεολογίαν τεχνολογίαν ἀπέφηνε, καὶ προφανῶς τὰς κατὰ τοῦ Μονογενοῦς καὶ τοῦ παναγίου Πνεύματος ἡρεύξατο βλασφημίας. Καὶ τὸν μὲν Υἱὸν πρῶτον κτίσμα τοῦ Πατρὸς καὶ ἐξαίρετον ἔφησεν εἶναι" τὸ δὲ πανάγιον Πνεῦμα πρὸ τῶν ἄλλων παρὰ τοῦ Υἱοῦ δημιουργηθῆναι ποιημάτων. Αὐτὸς καὶ τοῦ ἁγίου βαπτίσματος ἀνέτρεψε τὸν ἀνέκαθεν παρὰ τοῦ Κυρίου καὶ ἀποστόλων παραδοθέντα θεσμὸν, καὶ ἄντικρυς ἀντενομοθέτησε, μὴ χρῆναι λέγων τρὶς χαταδύειν τὸν βαπτιζόμενον, μηδὲ ποιεῖσθαι τὴν τῆς Τριάδος ἐπίκλησιν" ἀλλ᾽ ἅπαξ βαπτίζειν εἰς τὸν θάνατον τοῦ Χριστοῦ. Καὶ βαπτίζον-τες δὲ μέχρι τῶν στέρνων τῷ ὕδατι δεύουσι, τοῖς δὲ ἄλλοις μορίοις τοῦ σώματος ὡς ἐναγέσι προσφέρειν τὸ ὕδωρ ἀπαγορεύουσιν. Οὗ δὴ χάριν, ἡνίχα μὲν εἰς πύελον ἐδάπτιζον, ἔξω τὸν ἄνδρα ταύτης στήσαντες, ᾿ πὴν τούτου κεφαλὴν μέχρι τοῦ στήθους ἅπαξ εἷς τὸ ὕδωρ χατῆῇγον. Ἐπειδὴ δέ τινα συνέθη τραυματίαν γενέσθαι τῆς κεφαλῆς τῇ πυέλῳ σης, ἕτερον εἶδος βαπτίσματος ἐπενόησαν. Ἐπὶ βάθρου γάρ τινος πρηνῆ τὸν ἄνθρωπον διατείνοντες, ἔξω δὲ τούτου τὴν κεφαλὴν αἱἰωροῦντες, χαταχέουσι τὸ ὕδωρ, οὐδενὸς ἄλλου μορίου προσψαῦον. Τινὲς δὲ ἐξ αὐτῶν καὶ ἕτερον τρόπον ἐξεῦρον βαπτίκαὶ ταύτην καθιερώσαντες, ἑλίττουσι ταύτῃ τὸν ἄνθρωπὸν μέχρι τῶν ὀνύχων, ἀπὸ τοῦ στήθους ἀρξάμενοι, εἶθ᾽ οὔτως προσφέρουσι τοῦ ὕδατος τὴν κατάχυσιν. Ταῦτα δὲ μεμηνύκασιν οἱ τὴν ἐχείνων πεφευγὙότες ἀσέδειαν, καὶ τοῖς τοῦ Σωτῆρος καὶ Θεοῦ ἡμῶν συναφθέντες προδάτοις. Καὶ ἄλλο δέ τι … συγγραφῇ παραδοῦναι ἱκανὴ γὰρ καὶ μόνη ἣ τοῦ μύσους: ἀκοὴ μιάναι τὸν λογισμόν. ᾿Αλλὰ ταῦτα μὲν εἴτε τολμᾶται παρ᾽ αὐτῶν, εἴτε καὶ μὴ, ἐγὼ, μὲν οὐκ ἂν ἰσχυρισαίμην᾽ ἀκήκοα δὲ ὅμως αὐτὰ παρ᾽ ἀνδρῶν ἀχριθῶς τὰ ἐχείνων ἐπισταμένων. Οὕτω λυττήσας κατὰ τῆς ἀληθείας ὁ Εὐνόμιος, αὔξειν ὁσἡμέραι τὴν νόσον ἑσπούδαζεν, Ἐτόλμησε γὰρ εἰπεῖν, ὡς οὐδὲν τῶν θείων ἐγνόησεν, ἀλλὰ καὶ αὖτὴν ἀχριθῶς ἐπίσταται τοῦ Θεοῦ τὴν οὐσίαν, καὶ τὴν αὐτὴν ἔχει περὶ τοῦ Θεοῦ γνῶσιν, ἣν αὐτὸς ἔχει περὶ ἑαυτοῦ ὁ Θεός. Εἰς ταύτην ὑπ᾽ αὐτοῦ τὴν μανίαν τολμῶσιν ἄντικρυς λέγειν, οὕτως εἰδέναι τὸν Θεὸν, ὡς αὐτὸς ἑαυτόν. Καὶ ἕτερα δὲ ἅττα προσεπενόησεν, ἵνα δόξῃ καινῶν εὑρετὴς γεγενῆσθαι δογμάτων. Ἐντϑῦθεν ἡ ᾿Αρειανιχὴ συμμορία διῃρέθη διχῆ" καὶ οἱ μὲν ἐκλήθησαν ᾿Αρειανοὶ, οἱ δὲ Εὐνομιανοί, Οἱ δὲ Ἀρειανοὶ καὶ Εὐδοξιανοὶ προσωνομάσθησαν κατὰ τὸν Εὐδοξίου καιρόν' τῇ γὰρ κενῇ ζόξῃ τὴν οἰκείαν ἐπιθεῖναι τοῖς ὁμόφροσι προσηγορίαν ἐσπούδασεν. Οἱ αὐτοὶ δὲ καὶ Ἑ ξαχιονῖται ρεύονται, ἀπὸ τοῦ τόπου τὴν ὀνομασίαν δεξάμενοι, ἐν ᾧ ποιεῖσθαι εἰώθασι τὴν συνέλευσιν. Οἱ δὲ Εὐνομιανοὶ καὶ ᾿Αετιανοὶ ἐκαλοῦντο, ὡς Εὐνομίου τὸν ᾿Αέτιον διδάσκαλον ὀνομάσαντος" οἱ δὲ αὐτοὶ καὶ Τρωγλῖται ἤγουν Τρωγλοδύται ὀνομάζονται, ὡς ἐν οἰκίαις λανθανούσαις τὰς συνόδους ποιούμενοι. Καὶ γὰρ ἄγαν εἰσὶν εὐαρίθμητοι, πάντων αὐτοὺς βδελυττομένων διὰ τὴν τῆς βλασφημίας ἀναίδειαν. Καὶ τὸ μὲν πλεῖστον «ἧς: οἰκουμένης τῆς τούτων λύμης ἀπήλλακται, ὀλίγαι δὲ καὶ ἄγαν εὐαρίθμητοι πόλεις ἔχουσιν ἐκ τούτῶν τινὰς, καὶ αὐτοὺς πειρωμένους λανθάνειν.
Tote ton paneuphēmon Eleusion exagagōn tēs Ky» lon, hou ton trisathlion bion, kai ha metēlthen epitēs deumata, kai Grēgorios ho Nyssēs kai Theodōros ho Mopsouestias, en hois kat᾽ Eunomiou synegrapsan, edidaxan akridōs. Houtos tas ᾿Areiou prophanōs ēuxēse blasphēmias. Hou dē charin hauton ho Kōnstantios eis eschatian tina tēs Phrygias exōrise" kai tauta houtō pōs ektrapeis tēs hodou tēs eutheias, kai eis heteran apochlinas hodon. Meta gar dē tēn tou patros teleutēn, hypachtheis tisi tēn therapeian tou sōmatos pepisteumenois, nomon tetheiken apagoreuonta mēte homoousion, mēte mēn heterogysion tolman tina legein ton Huion tou Theou" ou gar hosion elege tou Theou tēn ousian ereunąn" homoion de kata panta tǭ gegennēkoti legein ekeleuse. Dia toi touto kai ton ᾿Aetion, phanai prōton tolmēsanta anomoion einai ton Huion kata panta tǭ touton gegennēkoti Theǭ, exepempsen eis tēn proeirēmenēn eschatian. Taut᾽ eidōs ho Eudoxios, hepeise ton Eunomion mē gymnōsai to spheteron phronēma, alla teōs en paradystǭ chapechein, kai en skotǭ toephein hoion ti lathridion kyēma, akris an tēn para tou chai… syneschiasmenēn tois pollois en Kyzichǭ didaskalian prosepheren. Ōdinōn de tekein tēn asedeian, paredēlou tautēn dialegomenos, kai tōn achonontōn etitrōsche tas psychas. Tote tines, zēlǭ pyrpoloumenoi theiǭ, kryptousi men ton zēlon, to de tēs hairesxōs hypodyontai prosōpon, kai to tou Eunomion photes dōmation, ēntidoloun saphōs didaxai tou dogYmatos tēn alētheian, Hypachtheis de ekeinos, kai topasas einai homophronas, ēmese ton ion, hon teōs chatechrypten. Hoi de palin spoudaioteron eliparēsan tautēn auton panti tǭ laǭ tēn didaskalian prosenenkein, kai tēs basileōs therapeias protimę̄ tai to poimnion mathein tēn alētheian orignōmenon. Houtō phēmian. Hoi de parautika nōn homopistōn photes pollous, eis to stratopedon edramon, kai ton Eudoxios ēlgēse men mathōn ton Eunomion oēchenai tas syncheimenas synthēkas᾽ tois de katēgo… ascholias schēptomenos. Hoi de Eunomiou katēgoroi͵ ton Eudoxiou kateilēphotes skopon, tǭ basilei tas Eunomiou blasphēmias emēnysan. Ho de basileus, to men prōton ekeleuse tǭ Eudoxiǭ ton Eunomion agagein, kai tēn gegenēmenēn basanisai katēgorian. Epeidē ᾿ de anadallomenon egnō (synechōs gar prosēesan hoi katēgoroi), amphoterous ēpeilēse pempsein eis hēn ᾿Letios diēgen eschatian. Deisas toinyn ho Eudoxios, ēgage ton Eunomion" kai prōton men auton anemnēse tōn hyp᾽ autou gegenēmenōn hypothēchōn, hepeita de prophanōs elenchthenta katheile, kaitoi tēn autēn ti autos perikeimenos noson᾽ tas gar basilikas edeisen apeilas. Ho de ge Eunomios, euthys prostatēn haireseōs heauton anēgoreuse, kai tauta eschatian tina tēs Pamphylias ēnanchasmenos oikein. Henteuthen hē tōn Eunomianōn ephanē symmoria. Houtos tēn theologian technologian apephēne, kai prophanōs tas kata tou Monogenous kai tou panagiou Pneumatos hēreuxato blasphēmias. Kai ton men Huion prōton ktisma tou Patros kai exaireton ephēsen einai" to de panagion Pneuma pro tōn allōn para tou Huiou dēmiourgēthēnai poiēmatōn. Autos kai tou hagiou baptismatos anetrepse ton anekathen para tou Kyriou kai apostolōn paradothenta thesmon, kai antikrys antenomothetēse, mē chrēnai legōn tris chatadyein ton baptizomenon, mēde poieisthai tēn tēs Triados epiklēsin" all᾽ hapax baptizein eis ton thanaton tou Christou. Kai baptizon-tes de mechri tōn sternōn tǭ hydati deuousi, tois de allois moriois tou sōmatos hōs enagesi prospherein to hydōr apagoreuousin. Hou dē charin, hēnicha men eis pyelon edaptizon, exō ton andra tautēs stēsantes, ᾿ pēn toutou kephalēn mechri tou stēthous hapax heis to hydōr chatēę̄gon. Epeidē de tina synethē traumatian genesthai tēs kephalēs tę̄ pyelǭ sēs, heteron eidos baptismatos epenoēsan. Epi bathrou gar tinos prēnē ton anthrōpon diateinontes, exō de toutou tēn kephalēn haiiōrountes, chatacheousi to hydōr, oudenos allou moriou prospsauon. Tines de ex autōn kai heteron tropon exeuron baptikai tautēn kathierōsantes, helittousi tautę̄ ton anthrōpon mechri tōn onychōn, apo tou stēthous arxamenoi, eith᾽ outōs prospherousi tou hydatos tēn katachysin. Tauta de memēnykasin hoi tēn echeinōn pepheugYotes asedeian, kai tois tou Sōtēros kai Theou hēmōn synaphthentes prodatois. Kai allo de ti … syngraphę̄ paradounai hikanē gar kai monē hē tou mysous: akoē mianai ton logismon. ᾿Alla tauta men eite tolmatai par᾽ autōn, eite kai mē, egō, men ouk an ischyrisaimēn᾽ akēkoa de homōs auta par᾽ andrōn achrithōs ta echeinōn epistamenōn. Houtō lyttēsas kata tēs alētheias ho Eunomios, auxein hosēmerai tēn noson hespoudazen, Etolmēse gar eipein, hōs ouden tōn theiōn egnoēsen, alla kai autēn achrithōs epistatai tou Theou tēn ousian, kai tēn autēn echei peri tou Theou gnōsin, hēn autos echei peri heautou ho Theos. Eis tautēn hyp᾽ autou tēn manian tolmōsin antikrys legein, houtōs eidenai ton Theon, hōs autos heauton. Kai hetera de hatta prosepenoēsen, hina doxę̄ kainōn heuretēs gegenēsthai dogmatōn. Entϑythen hē ᾿Areianichē symmoria dię̄rethē dichē" kai hoi men eklēthēsan ᾿Areianoi, hoi de Eunomianoi, Hoi de Areianoi kai Eudoxianoi prosōnomasthēsan kata ton Eudoxiou kairon' tę̄ gar kenę̄ zoxę̄ tēn oikeian epitheinai tois homophrosi prosēgorian espoudasen. Hoi autoi de kai He xachionitai reuontai, apo tou topou tēn onomasian dexamenoi, en hǭ poieisthai eiōthasi tēn syneleusin. Hoi de Eunomianoi kai ᾿Aetianoi ekalounto, hōs Eunomiou ton ᾿Aetion didaskalon onomasantos" hoi de autoi kai Trōglitai ēgoun Trōglodytai onomazontai, hōs en oikiais lanthanousais tas synodous poioumenoi. Kai gar agan eisin euarithmētoi, pantōn autous bdelyttomenōn dia tēn tēs blasphēmias anaideian. Kai to men pleiston «hēs: oikoumenēs tēs toutōn lymēs apēllaktai, oligai de kai agan euarithmētoi poleis echousin ek toutōn tinas, kai autous peirōmenous lanthanein.
Then, having driven the all-praised Eleusius out of Cy[zicus, he put in his place Eunomius] …, whose thrice-wretched life and the practices he pursued Gregory of Nyssa and Theodore of Mopsuestia taught accurately in what they wrote against Eunomius. This man openly increased the blasphemies of Arius. For this reason Constantius banished him [Aetius] to a remote part of Phrygia, and this though he himself had somehow turned aside from the straight road and taken another. For after his father's death, led on by some of those entrusted with the care of his person, he laid down a law forbidding anyone to dare call the Son of God either consubstantial or of another substance; for it was not holy, he said, to inquire into God's substance; but he ordered that he be called like in all things to the one who begot him. That is why he sent Aetius, who first dared to say that the Son is unlike in all things to God who begot him, to the remote place mentioned. Knowing this, Eudoxius persuaded Eunomius not to lay bare his own view but for the time to hold it in concealment and nurse it in darkness like some secret embryo, until the opportunity … he offered at Cyzicus a teaching overshadowed for the many. But in labor to give birth to his impiety, he hinted at it in his discourses and wounded the souls of his hearers. Then some, burning with divine zeal, hid their zeal, put on the mask of the heresy, [came] to Eunomius's room, and begged him to teach them clearly the truth of the doctrine. He was taken in, supposed them to be of his mind, and vomited the venom he had hidden till then. They then pressed him still more earnestly to offer this teaching to the whole people, and to prefer to the emperor's favor a flock longing to learn the truth. So … [he uttered] the [blas]phemy. At once they [gathered] many of their fellow believers and ran to the court, and … Eudoxius was pained to learn that Eunomius had broken the agreed terms; but to the accusers … pretending to be busy. Eunomius's accusers, perceiving Eudoxius's aim, informed the emperor of Eunomius's blasphemies. The emperor first ordered Eudoxius to bring Eunomius and examine the charge. When he learned that he was putting it off (for the accusers kept coming), he threatened to send both to the remote place where Aetius was living. So Eudoxius in fear brought Eunomius; first he reminded him of the advice he had given him, and then, when he was plainly convicted, deposed him, although he himself was suffering from the same disease; for he feared the imperial threats. Eunomius at once proclaimed himself leader of a heresy, and this while forced to live in a remote part of Pamphylia. From then on the company of the Eunomians appeared. He turned theology into technology, and openly belched out blasphemies against the Only-begotten and the all-holy Spirit. He said that the Son is the first and choice creature of the Father, and that the all-holy Spirit was made by the Son before the other works. He also overturned the rule of holy baptism handed down from the beginning by the Lord and the apostles, and laid down an opposing law, saying that the one baptized should not be immersed three times nor should the invocation of the Trinity be made, but that one should baptize once into the death of Christ. When they baptize, they wet with water only as far as the chest, and forbid applying water to the other parts of the body as accursed. For this reason, when they baptized in a tub, they stood the man outside it and dipped his head down to the chest once into the water. When it happened that someone's head was wounded by the tub …, they devised another form of baptism: they stretch the man face down on a bench, hold his head out beyond it, and pour the water on it without touching any other part. Some of them found yet another way of baptizing: … and consecrating this, they wrap the man with it down to the toenails, beginning from the chest, and then apply the pouring of water. These things were reported by those who fled their impiety and were joined to the sheep of our Savior and God. They [are said to do] something else, which I [did not think it right] to hand down in writing; for merely hearing of the abomination is enough to defile the mind. Whether they really dare these things or not, I would not affirm; but I have heard them from men who know their affairs accurately. Raving thus against the truth, Eunomius was eager to increase the disease every day. He dared to say that he was ignorant of nothing divine, but knows accurately the very substance of God and has the same knowledge of God that God has of himself. [Led] by him into this madness they dare to say outright that they know God as he knows himself. He also devised some other things, so as to seem the inventor of new doctrines. From then on the Arian company was divided in two: some were called Arians, others Eunomians. The Arians were also named Eudoxians in the time of Eudoxius, for in vain glory he was eager to give his own name to those of his mind. The same are also called Exakionites, taking their name from the place where they are accustomed to hold their assembly. The Eunomians were also called Aetians, since Eunomius named Aetius as his teacher; the same are also named Troglites, that is, Troglodytes, because they hold their meetings in hidden houses. They are very few, since all abhor them for the shamelessness of their blasphemy. Most of the world is freed from their plague; a few cities, very easily counted, have some of them, and these try to escape notice.
4.4PG 83
Ἐκ δὲ τῆς ᾿Αρείου βλασφημίας πάλιν ἕτερον ἀπεῤῥάγη τμῆμα. Οὗτοι δέ φασι" Πατὴρ ὁ Θεὸς, ἀεὶ δὲ καὶ ὁ Υἱὸς ὑπὸ τοῦ Θεοῦ ἐχτισμένος. Ταὐτὸν γάρ ἔστιν ἐπὶ τοῦ Θεοῦ τὸ κτίσαι καὶ τὸ γεννῆσαι. τὸν γὰρ τῆς αἱρέσεως ἄρχοντα λέγουσι τοιούτων ποπάνων γεγενῆσθαι δημιουργόν. Καὶ ἄλλοι δὲ πάλιν ἐξ αὐτῶν χωρισθέντες, οἱ μὲν παρ᾽ ἐνίων Κυρτιανοὶ, Πιθηχιανοὶὺ δὲ παρ᾽ ἄλλων ἐκλήθησαν, σμικροῦ τινος ἀνθρωπίσχου, καὶ τὸ μετάφρενον ὑψηλὸν ἐσχηκότος, σὺν ἐκείνοις ἐξεληλυθότος, καὶ ταύτην αὐτοῖς τὴν ἑπωνυμίαν ἐπιτεθεῖναι παρασχευάσαντος. Χρόνῳ δὲ ὕστερον καὶ ἕτερος συνέστη σύλλογος, ἔχ τῶν ᾿Αρειανῶν χωρισθείς" τὴν δὲ προσηγορίαν ἐκ τῆς ἀσεδείας ἐσχήχαπι. Δουλειανοὶ γὰρ ὠνομάσθησαν, τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν δοῦλον τοῦ Πατρὸς τολμήσαντες καλέσαι. Συλλογισμῷ δὲ τοιῷδε κεχρημένοι τὴν βλασφημίαν κατασκευάζουσι. Πᾶν κτίσμα, φασὶ, δοῦλον τοῦ κεχτιχότος " κτίσμα δὲ τοῦ Πατρὸς ὁ Υἱός. Τοσαύτας ἔλαδον ἐκ τῆς ᾿Αρείου μανίας βλασφημιῶν ἀφορμάς" εἰς τοταῦτα τμήματα καὶ ἡ ᾿Αρείονυ διηρέθη συμμορία.
Ek de tēs ᾿Areiou blasphēmias palin heteron aperrhagē tmēma. Houtoi de phasi" Patēr ho Theos, aei de kai ho Huios hypo tou Theou echtismenos. Tauton gar estin epi tou Theou to ktisai kai to gennēsai. ton gar tēs haireseōs archonta legousi toioutōn popanōn gegenēsthai dēmiourgon. Kai alloi de palin ex autōn chōristhentes, hoi men par᾽ eniōn Kyrtianoi, Pithēchianoiy de par᾽ allōn eklēthēsan, smikrou tinos anthrōpischou, kai to metaphrenon hypsēlon eschēkotos, syn ekeinois exelēlythotos, kai tautēn autois tēn hepōnymian epitetheinai parascheuasantos. Chronǭ de hysteron kai heteros synestē syllogos, ech tōn ᾿Areianōn chōristheis" tēn de prosēgorian ek tēs asedeias eschēchapi. Douleianoi gar ōnomasthēsan, ton monogenē tou Theou Huion doulon tou Patros tolmēsantes kalesai. Syllogismǭ de toiǭde kechrēmenoi tēn blasphēmian kataskeuazousi. Pan ktisma, phasi, doulon tou kechtichotos " ktisma de tou Patros ho Huios. Tosautas eladon ek tēs ᾿Areiou manias blasphēmiōn aphormas" eis totauta tmēmata kai hē ᾿Areiony diērethē symmoria.
From the blasphemy of Arius another section broke off in turn. These say: God is Father, and the Son too is always created by God; for in God's case creating and begetting are the same. … for they say that the leader of the heresy was a maker of such cakes. Others again separated from them, called Kyrtians by some and Pithecians by others, because a little manikin with a high back went out with them and caused this nickname to be put on them. Later another assembly too was formed, separated from the Arians; they took their name from their impiety. They were named Doulians, because they dared to call the only-begotten Son of God a slave of the Father. They build up the blasphemy with this syllogism: every creature, they say, is the slave of the one who owns it; the Son is a creature of the Father. So many occasions of blasphemy they took from Arius's madness; into so many sections the company of Arius was divided.
4.5PG 83
Καὶ ἑτέρα δὲ πρὸς ταῖς εἰρημέναις ἐκ τούτων Παύλου γὰρ τοῦ πανευφήμου, τοῦ τὴν βασιλίδα πόλιν ποιμάναντος, παρὰ τῶν τὴν ᾿Αρείου νόσον τὰ τῆς Ἐκκλησίας ἐκείνης ἐνεχειρίσθη Οὗτος ὁ Μακεδόνιος, τὸ μὲν ὁμοούσιον εἶναι τὸν Υἱὸν τῷ Πατρὶ παντελῶς ἀπεχήρυξεν " ὅμοιον δὲ κατὰ πάντα λέγειν ἐνομοθέτησε, καὶ τὸ ὁμοιούσιον ἀντὶ τοῦ ὁμοουσίου προσεπενόησε. Τὸ δὲ Πνεῦμα τὸ ἅγιον, ᾿Αρείῳ καὶ Εὐνομίῳ παραπλησίως, βλασφημῶν διετέλεσεν. Ὅθεν οἱ ἐκ τῆς τούτον συμμορία: καλούμενοι Πνευματομάχοι ἐπωνομάσθησαν. Ἐντεῦθεν καὶ τὸ τῶν Μαχεδονιανῶν
Kai hetera de pros tais eirēmenais ek toutōn Paulou gar tou paneuphēmou, tou tēn basilida polin poimanantos, para tōn tēn ᾿Areiou noson ta tēs Ekklēsias ekeinēs enecheiristhē Houtos ho Makedonios, to men homoousion einai ton Huion tǭ Patri pantelōs apechēryxen " homoion de kata panta legein enomothetēse, kai to homoiousion anti tou homoousiou prosepenoēse. To de Pneuma to hagion, ᾿Areiǭ kai Eunomiǭ paraplēsiōs, blasphēmōn dietelesen. Hothen hoi ek tēs touton symmoria: kaloumenoi Pneumatomachoi epōnomasthēsan. Enteuthen kai to tōn Machedonianōn
And another [heresy], besides those mentioned, [broke off] from these. For when the all-praised Paul, who shepherded the imperial city, [was driven out] by those [sick with] the disease of Arius, the affairs of that church were entrusted to … This Macedonius wholly rejected the Son's being consubstantial with the Father, but laid down that he be called like in all things, and devised “of like substance” instead of “of the same substance.” He continued to blaspheme the Holy Spirit like Arius and Eunomius. Hence those of his company were named Pneumatomachi (Spirit-fighters). From then on the [heresy] of the Macedonians …
4.6PG 83
Ἐν δὲ τῇ πάλαι μὲν Λιδύῃ, νῦν δὲ ᾿Αφρικῇ λουμένῃ, τὴν τῶν καλουμένων Δονατιστῶν παραπληξίαν ὁ κοινὸς ἀλάστωρ ἔδειξεν. Οὗτοι δὲ, κατὰ μὲν τὴν αἴρεσιν τοῖς ᾿Αρείου συμφέρονται. Καινὸν δὲ μανίας ἐπενόησαν εἶδος. Τὸν γὰρ βίαιον θάνατον μαρτύριον ὀνομάζουσι " καὶ οἱ τῆσδε τῆς προσηγορίας τυχεῖν ἱμειρόμενοι, πρὸ πολλοῦ μὲν τοῦτο χρόνου μηνύουσι τοῖς ὁμόφροσιν. Οἱ ὃΣ πᾶσαν αὐτοῖς προσφέρουσι θεραπείαν, καὶ παντοδαπὴν χομίζουσιν τες. Ἐπὶ πλεῖστον δὲ ταύτης τῆς χλιδῆς τες, ἀναγκάζουσιν ἐν ταῖς ὁδοῖς, οὖς ἂν εὕρωσιν, τὰς διὰ τοῦ ξίφους αὐτοῖς ἐπενεγκεῖν θανατηφόρους τινὲς δὲ διαμαρτάνονσι. Τίς γὰρ σωφρονῶν ἀνάσχοιτο ἂν τοῦ τῆς μιαιφονίας ἄγους τὴν ἅλωσιν εἰσδέξασθαι; Σφᾶς αὐτοὺς τοίνυν χορυθαντιῶντες ῥίπτουσιν ἀφ᾽ ὕψους κατὰ κρημνῶν. Ἐγὼ δὲ μεταξὺ τῶν ᾿Δρειανιχῶν διηγημάτων, χαρίεν τι συμδὰν ἐπὶ τούτοῖς διηγήσασθαι βούλομαι, Συχνοὶ γὰρ ἐκ τούτων νεανίᾳ τινὶ περιτυχόντες γενναίῳ, εἶτα γυμνὸν τὰ ξίφος ὁὀρέξαντες, ἐπέταξαν ἐπενεγκεῖν τὰς πληγὰς, κελευσθέν. Ὃ δὲ ἔφησς δεδιέναι, μή τινων ἀναιρεθέντων, μεταμεληθέντες οἱ λειπόμενοι δίκας αὐτὸν εἰσπράξωνται τῆς σφαγῆς " χρῆναι τοίνυν ἑκάστῳ πρότερον ἐπιθεῖναι δεσμὸν, εἶθ᾽ οὕτως τὸ ξίφος ἐπενεγκεῖν. Εἰξάντων ἐχείνων, καὶ τὰ δεσμὰ δεξαμένων, ῥάδδοις ἅπαντας αἰχισάμενος, ᾧχετο δεδεμένους καταλιπών. Εἰς τοιαύτην καὶ τούτους ἀληθῶς … Ἕν ᾿Αλεξανδρείᾳ τῇ πρὸς Αἰγύπτῳ, καθ᾽ ὃν χκαιρὸν "Άρειος τῆς κατὰ Μονογενοῦς ἤρξατο βλασφημίας, Μελέτιός τις ἐπίσκοπος κατὰ τῆς ᾿Αλεπόλεσι καὶ ἐπισκόπους ἐχειροτόνησε, καὶ πρεσδυτέρους, καὶ διακόνους, οὐ καινῆς αἱρέσεως προστατεύων, ἀλλὰ ταὐτὰ μὲν τῇ ἘἜχκχλησίᾳ φρονῶν, τὸ δὲ τῆς φιλαρχίας εἰσδεξάμενος πάθος. Τοῦτον οἱ ἐν Νικαίᾳ συνεληλυθότες ἁγιώτατοι Πατέρες τῶν τῆς Ἐκχχλησίας ἀπέστησαν πηδαλίων " τοὺς δὲ παρ᾽ αὐτοῦ χειροτονηθέντας τῶν παρανόμως δοθέντων ἐγύμνωσαν. Ἐντεῦθεν τὸ τῶν Μελετιανῶν ἐν Αἰγύπτῳ ῥῆγμα συνέστη. ᾿Αλλ᾽ ἐκεῖνος μὲν οὐδὲν τῶν τῆς εὐσεδείας δογμάτων ἑκαινοτόμησεν " οὗτοι δὲ, τὴν αἵρεσιν τὴν ᾿Αρείου παρὰ τῶν τηνικαῦτα βασιλευόντων χρατυνομένην ἰδόντες, εἷς ἐχείνην ἀπἔχλιναν. Νῦν δέ γέ φασιν αὐτοὺς ταύτης μὲν ἀπαλλαγῆναι τῆς νόσου, ἰδικῶς δὲ διάγειν, ὑφ᾽ ἐτέρὼν μὴ βουλομένους ἰθύνεσθα:, καὶ τὴν πρὸς τὰς Ἐκκλησίας παραιτεῖσθαι συνάφειαν. Ταύτῃητοι, ὡς αὐτόνομοι, καὶ τὰ καταγέλαστα ἐκεῖνα προσεπἐνόησαν, τὸ παρ᾽ ἡμέραν μὲν ὕδατι τὸ σῶμα χαθαΐθέειν, μετὰ δὲ κρότου χειρῶν, χαΐ τινος ὀρχήσεως,
En de tę̄ palai men Lidyę̄, nyn de ᾿Aphrikę̄ loumenę̄, tēn tōn kaloumenōn Donatistōn paraplēxian ho koinos alastōr edeixen. Houtoi de, kata men tēn airesin tois ᾿Areiou sympherontai. Kainon de manias epenoēsan eidos. Ton gar biaion thanaton martyrion onomazousi " kai hoi tēsde tēs prosēgorias tychein himeiromenoi, pro pollou men touto chronou mēnyousi tois homophrosin. Hoi hoS pasan autois prospherousi therapeian, kai pantodapēn chomizousin tes. Epi pleiston de tautēs tēs chlidēs tes, anankazousin en tais hodois, ous an heurōsin, tas dia tou xiphous autois epenenkein thanatēphorous tines de diamartanonsi. Tis gar sōphronōn anaschoito an tou tēs miaiphonias agous tēn halōsin eisdexasthai? Sphas autous toinyn chorythantiōntes rhiptousin aph᾽ hypsous kata krēmnōn. Egō de metaxy tōn ᾿Dreianichōn diēgēmatōn, charien ti symdan epi toutois diēgēsasthai boulomai, Sychnoi gar ek toutōn neanią tini peritychontes gennaiǭ, eita gymnon ta xiphos hoorexantes, epetaxan epenenkein tas plēgas, keleusthen. Ho de ephēss dedienai, mē tinōn anairethentōn, metamelēthentes hoi leipomenoi dikas auton eispraxōntai tēs sphagēs " chrēnai toinyn hekastǭ proteron epitheinai desmon, eith᾽ houtōs to xiphos epenenkein. Eixantōn echeinōn, kai ta desma dexamenōn, rhaddois hapantas aichisamenos, hǭcheto dedemenous katalipōn. Eis toiautēn kai toutous alēthōs … Hen ᾿Alexandreią tę̄ pros Aigyptǭ, kath᾽ hon chkairon "Areios tēs kata Monogenous ērxato blasphēmias, Meletios tis episkopos kata tēs ᾿Alepolesi kai episkopous echeirotonēse, kai presdyterous, kai diakonous, ou kainēs haireseōs prostateuōn, alla tauta men tę̄ EEchkchlēsią phronōn, to de tēs philarchias eisdexamenos pathos. Touton hoi en Nikaią synelēlythotes hagiōtatoi Pateres tōn tēs Ekchchlēsias apestēsan pēdaliōn " tous de par᾽ autou cheirotonēthentas tōn paranomōs dothentōn egymnōsan. Enteuthen to tōn Meletianōn en Aigyptǭ rhēgma synestē. ᾿All᾽ ekeinos men ouden tōn tēs eusedeias dogmatōn hekainotomēsen " houtoi de, tēn hairesin tēn ᾿Areiou para tōn tēnikauta basileuontōn chratynomenēn idontes, heis echeinēn apechlinan. Nyn de ge phasin autous tautēs men apallagēnai tēs nosou, idikōs de diagein, hyph᾽ eterōn mē boulomenous ithynestha:, kai tēn pros tas Ekklēsias paraiteisthai synapheian. Tautę̄ētoi, hōs autonomoi, kai ta katagelasta ekeina prosepenoēsan, to par᾽ hēmeran men hydati to sōma chathaïtheein, meta de krotou cheirōn, chaï tinos orchēseōs,
In what was formerly called Libya and now Africa, the common scourge displayed the derangement of those called Donatists. In doctrine these agree with the followers of Arius, but they devised a new kind of madness. They call a violent death martyrdom; and those who long to obtain this title announce it to those of their mind long beforehand. These offer them every kind of care and bring them every sort of … ; and having [enjoyed] this luxury for a long time, they force whomever they meet on the roads to deal them deadly blows with the sword …; but some fail. For who in his senses would consent to take on himself the guilt of murder? So, in a frenzy, they throw themselves from heights down cliffs. Between my accounts of the Arians I wish to tell a pleasant thing that happened in their case. A number of them met a sturdy young man, held out a naked sword to him and ordered him to deal the blows …. He said he feared that, when some had been killed, the rest might change their minds and exact from him the penalty for the slaughter; so he must first put bonds on each, and then use the sword. They agreed and accepted the bonds; he beat them all with rods and went off, leaving them tied up. Into such [madness] these too truly … In Alexandria by Egypt, at the time when Arius began his blasphemy against the Only-begotten, a certain Meletius, a bishop, [rising up] against [the bishop] of Ale[xandria], … ordained bishops [in various] cities, and presbyters and deacons, not as leader of a new heresy, but holding the same views as the church, having taken in the passion of love of rule. The most holy Fathers assembled at Nicaea removed him from the helm of the church and stripped those he had ordained of what had been given unlawfully. From then on the Meletian schism in Egypt was formed. He made no innovation in the doctrines of godliness; but these, seeing the heresy of Arius strengthened by the emperors of that time, inclined to it. Now, they say, they are freed from that disease, but live apart, not wishing to be governed by others, and refusing union with the churches. For this reason, as a law to themselves, they devised those ridiculous practices: washing the body with water every day, and with clapping of hands and a kind of dancing
4.7PG 83
τὰς ὑμνῳδίας ποιεῖσθαι, καὶ κώδωνας πολλοὺς κάλου τινὸς ἐξηρτημένους κινεῖν, καὶ τὰ ἄλλα ὅσα τούτοις ἐστὶ παραπλήσια, Οὗ δὴ χάριν αὐτοῖς ὁ μέγας ἐκεῖνος ᾿Αθανάσιος πολεμῶν διετέλεσεν.
tas hymnǭdias poieisthai, kai kōdōnas pollous kalou tinos exērtēmenous kinein, kai ta alla hosa toutois esti paraplēsia, Hou dē charin autois ho megas ekeinos ᾿Athanasios polemōn dietelesen.
they make their hymn-singing, and they shake many bells hung from a rope, and do other things like these. For this reason the great Athanasius continued to fight against them.
4.8PG 83
᾿Απολινάριος δὲ ὁ Λαοδιχεὺς ἐν ἐνίοις συγγράμμασι τὸν περὶ τῆς Τριάδος οὐ παρέφθειρε λόγον " ἀλλ᾽ ὁμοίως ἡμῖν καὶ τὴν μίαν τῆς Θεότητος οὐσίαν, καὶ τὰς «τρεῖς ὑποστάσεις ἐκήρυξεν᾽ ἐν ἑγίοις δὲ βαθμοὺς ἀξιωμάτων ὡρίσατο, ἑαυτὸν διανομέα τῆς θείας χειροτονήσας νομῆς. Αὐτοῦ γάρ ἐστὶν εὕρεμα, τὸ, Μέγα, μεῖζον, μέγιστον " ὡς μεγάλου μὲν ὄντος τοῦ Πνεύματος, τοῦ δὲ Υἱοῦ μείζονος, μεγίστου δὲ τοῦ Πατρός. Τί δὲ τούτου γένοιτ᾽ ἂν γελοιότερον; Εἰ γὰρ μίαν εἶναι τῆς Τριάδος τὴν οὐσίαν τῷ ὄντι φησὶν, πῶς τὴν αὐτὴν καὶ σμικρὰν καὶ μεγάλην ὑπείληφεν; Ἐν μὲν γὰρ τοῖς σώμασιν ἡ ποσότης καὶ ἣ πηλιχότης τὰ τοιαῦτα μέτρα ποιεῖ" ἡ δὲ τούτων ἐλευθέρα φύσις οὐδὲ τούτων ἐπιδέχεται μέτρα. ᾿Αλλὰ νῦν οὐκ ἀντειπεῖν, ἀλλὰ δεῖξαι τὰς διαφόρους προεθέμεθα δόξας. Ἐν ἐνίοις τοίνυν πάλιν οὗτος συγγράμμασι τὰς τῶν ὑποστάσεων συνέχεεν ἰδιότητας, καὶ ταὐτὸ δέδραχεν ἐπὶ τῆς Τριάδος, ὅπερ ἐπὶ τῆς οἰκονομίας ἐτόλμησεν. Ὅθεν καὶ τὴν ναί τε τὸν Θεὸν ἔφησε Λόγον, σῶμα καὶ ψυχὴν ἀνειληφότα, οὐ τὴν λογικὴν, ἀλλὰ τὴν ἄλογον, ἣν φυτικὴν, ἥγουν ζωτικὴν τινες ὀνομάζουσι" τὸν δὲ νοῦν ἄλλο τι παρὰ τὴν ψυχὴν εἶναι λέγων, οὐκ ἔφησεν ἀνειλῆφθαι, ἀλλ᾽ ἀρκέσαι τὴν θείαν φύσιν εἰς τὸ πληρῶσαι τοῦ νοῦ τὴν χρείαν. Καὶ οὐ συνεῖ:δεν ὁ σοφώτατος, ὡς οὐδὲ σώματος ἂν μὴ βουληθεὶς ἐδεήϑη " ἀλλ᾽ ὥφθη ἂν καὶ δίχα σώματος, ὥσπερ δὴ πάλαι τοῖς πατριάρχαις. ᾿Δλλλὰ τὸν περὶ τῆς οἰκονομίας λόγον ἐν τῷ μετὰ τοῦτον φυλᾶ-
᾿Apolinarios de ho Laodicheus en eniois syngrammasi ton peri tēs Triados ou parephtheire logon " all᾽ homoiōs hēmin kai tēn mian tēs Theotētos ousian, kai tas «treis hypostaseis ekēryxen᾽ en hegiois de bathmous axiōmatōn hōrisato, heauton dianomea tēs theias cheirotonēsas nomēs. Autou gar estin heurema, to, Mega, meizon, megiston " hōs megalou men ontos tou Pneumatos, tou de Huiou meizonos, megistou de tou Patros. Ti de toutou genoit᾽ an geloioteron? Ei gar mian einai tēs Triados tēn ousian tǭ onti phēsin, pōs tēn autēn kai smikran kai megalēn hypeilēphen? En men gar tois sōmasin hē posotēs kai hē pēlichotēs ta toiauta metra poiei" hē de toutōn eleuthera physis oude toutōn epidechetai metra. ᾿Alla nyn ouk anteipein, alla deixai tas diaphorous proethemetha doxas. En eniois toinyn palin houtos syngrammasi tas tōn hypostaseōn synecheen idiotētas, kai tauto dedrachen epi tēs Triados, hoper epi tēs oikonomias etolmēsen. Hothen kai tēn nai te ton Theon ephēse Logon, sōma kai psychēn aneilēphota, ou tēn logikēn, alla tēn alogon, hēn phytikēn, hēgoun zōtikēn tines onomazousi" ton de noun allo ti para tēn psychēn einai legōn, ouk ephēsen aneilēphthai, all᾽ arkesai tēn theian physin eis to plērōsai tou nou tēn chreian. Kai ou synei:den ho sophōtatos, hōs oude sōmatos an mē boulētheis edeēϑē " all᾽ hōphthē an kai dicha sōmatos, hōsper dē palai tois patriarchais. ᾿Dllla ton peri tēs oikonomias logon en tǭ meta touton phyla-
Apollinaris of Laodicea, in some of his writings, did not corrupt the doctrine of the Trinity, but like us proclaimed the one substance of the Godhead and the three hypostases. In others he laid down degrees of rank, appointing himself distributor of the divine allotment. His is the invention “great, greater, greatest”: the Spirit being great, the Son greater, the Father greatest. What could be more ridiculous? If he says that the substance of the Trinity is truly one, how did he suppose the same to be both small and great? In bodies quantity and magnitude produce such measures; but the nature free of these does not admit such measures either. But our purpose now is not to refute but to show the different opinions. In some writings, then, he again confused the properties of the hypostases, and did with the Trinity what he dared with the dispensation. Hence [he said that] God the Word [became man] taking a body and a soul, not the rational soul but the irrational one, which some name vegetative, that is, vital; and saying that the mind is something other than the soul, he said it was not assumed, but that the divine nature sufficed to fill the mind's need. The very wise man did not realize that he would not have needed a body either, had he not willed it; he could have appeared without a body, as he did long ago to the patriarchs. But I will keep the account of the dispensation for the [book] after this one ….
4.9PG 83
Πολέμιος δέ τις, ἐκ τῶν τούτου συγγραμμάτων τὰς ἀφορμὰς ἐσχηκὼς, καὶ συνουσίωσιν λέγει γεγενῆσθαι καὶ κρᾶσιν τῆς θεότητος καὶ τοῦ σώματος. Ἐντεῦθεν ἡ τῶν Πολεμιανῶν αἵρεσις. Καὶ ἄλλοι δέ τινες ἐκ τῆς ᾿Απολιναρίου συναγωγῆς, ἐκ τῶν οὐρανῶν ἔφασαν κατεληλυθέναι τοῦ Κυρίου τὸ σῶμα " διάφορα δὲ εὑρόντες ἐν ποῖς ἐχείνου συγγράμμασι δόγματα, οἱ μὲν τούτοις, οἱ δὲ ἐκείνοις ἢρέσθησαν. “Ὅπως δὲ οὗτος τοῦ τῆς Ἐκκλησίας ἀποτμηθεὶς σώματος «ὃν διάφορον ἐκύησε φλήναφον τῶν δογμάτων, περιττὸν φήθην εἰπεῖν,
Polemios de tis, ek tōn toutou syngrammatōn tas aphormas eschēkōs, kai synousiōsin legei gegenēsthai kai krasin tēs theotētos kai tou sōmatos. Enteuthen hē tōn Polemianōn hairesis. Kai alloi de tines ek tēs ᾿Apolinariou synagōgēs, ek tōn ouranōn ephasan katelēlythenai tou Kyriou to sōma " diaphora de heurontes en pois echeinou syngrammasi dogmata, hoi men toutois, hoi de ekeinois ēresthēsan. “Hopōs de houtos tou tēs Ekklēsias apotmētheis sōmatos «hon diaphoron ekyēse phlēnaphon tōn dogmatōn, peritton phēthēn eipein,
A certain Polemon, taking his starting points from Apollinaris's writings, says that there came about a co-essentiation and a mixture of the Godhead and the body. Hence the heresy of the Polemians. Some others of Apollinaris's assembly said that the Lord's body came down from heaven; finding different doctrines in his writings, some were pleased with these, others with those. How he, cut off from the body of the church, gave birth to a varied babble of doctrines, I thought it superfluous to say.
4.10PG 83
Αὐδαῖος δέ τις, ἐκ τῆς πέραν Εὐφράτου Συρίας ὁρμώμενος, ἀνθρωπόμορφον ἔφησε τὸν Θεὸν, καὶ τὰ τοῦ σώματος αὐτῷ περιτέθειχε μόρια, τὰ συγχαταδατιχῶς παρὰ τῆς θείας εἰρημένα Γραφῆς ἀνοήτως νενοηκώς. Καὶ γὰρ ἀνθρώποις ἡ θεία … φύσιν ἐπισταμένοις, ὡς ἑνὴν αὐτοῖς ἀκούειν, τὴν διδασκαλίαν πεποίηται. Διά τοι τοῦτο τὴν ὀπτιχὴν τοῦ Θεοῦ δύναμιν ὀφθαλμοὺς προσηγόρευσε, καὶ ὦτα τὴν ἀκουστικὴν, καὶ χεῖρας τὴν πρακτικὴν, καὶ τὰς ἄλλας ἐνεργείας ὡσαύτως. Τούτων οὐδὲν συνεὶς ὃ ἀνόητος, τὴν ἀνθρωπείαν τῷ Θεῷ μορφὴν περιτέθειχεν. Οὕτω γὰρ ἐνόησε καὶ τό" « Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν. » Καὶ ἀλογίαν νοσῶν, τὸ μὲν τῆς ψυχῆς ἀόρατον καὶ ἀθάνατον οὐ συνεῖδε, τῷ δὲ σώματι μόνῳ τὸν λογισμὸν προσαπήρεισε. ᾿Αλλὰ καὶ περὶ τούτου ἐν τοῖς περὶ τῆς τοῦ ἀνθρώπου διαπλάσεως σὺν θεῷ φάναι λεχθήσεται. Τοῦτον τοίνυν φασὶ τὸν Αὐδαῖον, καὶ τὸ σκότος εἰπεῖν, καὶ τὸ πῦρ, καὶ τὸ ὕδωρ ἀγέννητα. Οἱ δὲ τῆς τούτου προσηγορίας μετειλῃφεύγειν τῆς Ἐκκλησίας τὴν κοινωνίαν., διὰ τοὺς τὴ… λῶν καὶ παρ᾽ αὐτοῖς τολμουμένων χαλεπωτέρων. Καὶ οὐ συνορῶσιν, ὡς οὐδὲ τοῖς ἀχριδέσι τῶν ἐπισκόπων χρεία δὲ μαρτύρων, κατὰ τὸν ἀποπστολιχὸν νόμον " ε Κατηγορίαν γὰρ, φησὶ, κατὰ πρεσδυτέρου μὴ καταδέξῃ ἐκτὸς δύο ἣ τριῶν μαρτύρων. » Ὅτι δὲ τοὺς ἁλισκομένους οἱ ἐκκλησιαστικοὶ κολάζουσι νόμοι, μαρτυρεῖ πανταχοῦ γῆς καὶ θαλάττης πὰ γινόμενα. Καὶ γὰρ ἐπίσκοποι, καὶ διάκονοι, καὶ ζονται,, Οὗτοι δὲ ἄφεσιν ἁμαρτημάτων ποιεῖσθαι νεανιεύονται. Διχῆ γὰρ τὰς ἱερὰς βίδλους μετὰ τῶν νόθων διελόντες (διαφερόντως γὰρ ταύτας νομίζουσιν ἀποκρύφους καὶ μυστικὰς), καὶ στιχηδὸν ἔνθεν καὶ ἔνθεν τεθεικότες, διαδαίνειν ἔκαστον μεταξὺ τούτῶν κελεύουσι, καὶ τὰ πλημμεληθέντα ὁμολογεῖν’ εἴτα τοῖς ὡμολογηχόσιν δωροῦνται τὴν ἄφεσιν " οὐ χρόνον ὁριζόμενοι εἰς μετάνοιαν, καθὰ κελεύουσιν οἱ τῆς Ἐκκλησίας θεσμοὶ, ἀλλ᾽ ἐξουσίᾳ ποιούμενοι τὴν συγχώρησιν. Εἰδότες δὲ οἱ διαδαίνοντες παιδιὰν τὸ γινόμενον, τὰ μὲν ἀληθῇ πλημμελήματα χατάκρύπτουσι, σμικρὰ δέ τινα λέγουσι, καὶ γέλωτος ἄξια, ἃ καὶ λέγειν ὀχνήσειεν ἄν τις, εἰ μὴ τὴν τού-
Audaios de tis, ek tēs peran Euphratou Syrias hormōmenos, anthrōpomorphon ephēse ton Theon, kai ta tou sōmatos autǭ peritetheiche moria, ta synchatadatichōs para tēs theias eirēmena Graphēs anoētōs nenoēkōs. Kai gar anthrōpois hē theia … physin epistamenois, hōs henēn autois akouein, tēn didaskalian pepoiētai. Dia toi touto tēn optichēn tou Theou dynamin ophthalmous prosēgoreuse, kai ōta tēn akoustikēn, kai cheiras tēn praktikēn, kai tas allas energeias hōsautōs. Toutōn ouden syneis ho anoētos, tēn anthrōpeian tǭ Theǭ morphēn peritetheichen. Houtō gar enoēse kai to" « Poiēsōmen anthrōpon kat᾽ eikona hēmeteran kai kath᾽ homoiōsin. » Kai alogian nosōn, to men tēs psychēs aoraton kai athanaton ou syneide, tǭ de sōmati monǭ ton logismon prosapēreise. ᾿Alla kai peri toutou en tois peri tēs tou anthrōpou diaplaseōs syn theǭ phanai lechthēsetai. Touton toinyn phasi ton Audaion, kai to skotos eipein, kai to pyr, kai to hydōr agennēta. Hoi de tēs toutou prosēgorias meteilę̄pheugein tēs Ekklēsias tēn koinōnian., dia tous tē… lōn kai par᾽ autois tolmoumenōn chalepōterōn. Kai ou synorōsin, hōs oude tois achridesi tōn episkopōn chreia de martyrōn, kata ton apopstolichon nomon " e Katēgorian gar, phēsi, kata presdyterou mē katadexę̄ ektos dyo hē triōn martyrōn. » Hoti de tous haliskomenous hoi ekklēsiastikoi kolazousi nomoi, martyrei pantachou gēs kai thalattēs pa ginomena. Kai gar episkopoi, kai diakonoi, kai zontai,, Houtoi de aphesin hamartēmatōn poieisthai neanieuontai. Dichē gar tas hieras bidlous meta tōn nothōn dielontes (diapherontōs gar tautas nomizousin apokryphous kai mystikas), kai stichēdon enthen kai enthen tetheikotes, diadainein ekaston metaxy toutōn keleuousi, kai ta plēmmelēthenta homologein’ eita tois hōmologēchosin dōrountai tēn aphesin " ou chronon horizomenoi eis metanoian, katha keleuousin hoi tēs Ekklēsias thesmoi, all᾽ exousią poioumenoi tēn synchōrēsin. Eidotes de hoi diadainontes paidian to ginomenon, ta men alēthę̄ plēmmelēmata chatakryptousi, smikra de tina legousi, kai gelōtos axia, ha kai legein ochnēseien an tis, ei mē tēn tou-
A certain Audaeus, from Syria beyond the Euphrates, said that God has human form and gave him the parts of the body, foolishly understanding what the divine Scripture says by condescension. For the divine [Scripture] taught people who know [only bodily] nature, in the way they could hear. That is why it called God's power of sight eyes, his power of hearing ears, his power of acting hands, and his other activities likewise. Understanding none of this, the fool gave God human form; for so he understood also: “Let us make man in our image and likeness.” Sick with unreason, he did not perceive the invisibility and immortality of the soul, but fastened the reasoning on the body alone. But about this too, God willing, we shall speak in what we say about the formation of man. They say this Audaeus also said that darkness, fire and water are unbegotten. Those who share his name [claim to] flee the communion of the church because of those who [are guilty of] … , though worse things are dared among themselves. They do not see that even for the most exact of the bishops witnesses are needed, according to the apostolic law: “Do not accept an accusation against a presbyter except on the evidence of two or three witnesses.” That the church's laws punish those convicted is witnessed by what happens everywhere on land and sea: bishops, deacons and [presbyters are deposed] …. These presume to grant remission of sins. Dividing the sacred books together with spurious ones into two groups (they consider these especially secret and mystical), and setting them in rows on this side and that, they order each person to pass between them and confess his faults; then they bestow remission on those who have confessed, not fixing a time for repentance, as the ordinances of the church command, but granting pardon on their own authority. Those who pass through, knowing the thing is a game, hide their real faults and mention some small and laughable ones, which one would hesitate even to mention, were it not that [their] …
4.11PG 83
μενον εἰς τὴν Ἑλλάδα φωνὴν, τοὺς Εὐχίτας σημαίνει), τὸ μὲν βάπτισμά φαὸῦι μηδὲν ὀνεῖν τοὺς προσἐόντας" ξυροῦ γὰρ δίκην ἀφαιρεῖται τῶν ἁμαρτημάτων τὰ πρότερα, τὴν δὲ ῥίζαν οὐκ ἐκκόπτει τῆς ἁμαρτίας" ἣ δὲ ἐνδελεχῇς πρὸσευχὴ, Καὶ τὴν ῥίζαν τῆς ἁμαρτίας πρόῤῥιζον ἀνασπᾷ, καὶ τὸν ἐξ ἀρχῆς συγχληρωθέντα πονηρὸν δαίμονα τῆς ψυχῆς ἐξελαύνει. Ἑκάστῳ γάρ φασιν ἀνθρώπῳ τιχτομένῳ παραυτίκα συνέπεσθαι δαίμονα, καὶ τοῦτον εἰς τὰς ἀτόπους πράξεις παρακινεῖν. Τοῦτον δὲ οὔτε τὸ βάπτισμα, οὔτε ἄλλο τι δύναται τῆς ψυχῆς ἐξελάσαι, ἀλλὰ μόνη τῆς προσευχῆς ἡ ἐνέργεια. ᾿Εξιέναι δέ φασι τὸν ἔνοικον δαίμονα διὰ χορύζης καὶ τῶν οἱ τρισάϑλιοι ἔργον μὲν οὐδὲν υετίασι γὰρ ἑαυτοὺς ὀνομάζουσι), τῇ δὲ εὐχῇ δῆθεν ἐδχολαχότες, τῆς ἡμέρας τὸ πλεῖστον καθεύδουσιν. Εἶτα ὑπὸ τοῦ σφᾶς ἐχόαχχεύσαντος δαίμονος ἐξαπατηθέντες, ἀποκαλύψεις ἑωρακέναι φασὶ, καὶ τὰ ἐσόμενα προλέγειν ἐπιχειροῦσιν " ἐλέγχονται δὲ διὰ τῶν πραγμάτων ψευδόμενοι. Βρενθύονται δὲ καὶ τὸν Παπέρα βλέπειν, καὶ τὸν Υἱὸν, καὶ τὸ πανάγιον Πνεῦμα, τοῖς τοῦ σώματος ὀφθαλμοῖς, καὶ τῆς γινομένης τοῦ … χειροι δέ εἰσιν εἰς ἄρνησιν, κἂν βιασθῶσιν, ματίζουσιν εὐπετῶς τοὺς τούτων τι λέγοντας. Αὐτίκα τοίνυν ἐπὶ τοῦ πανευφήμου Φλαδιανοῦ, τοῦ τῆἧς ᾿Ανιοχέων ἐπισκόπου, κρινόμενοι, συκοφαντίας ἐκάλουν τὰς γεγενημένας κατηγορίας. ᾿Αλλ᾽ ὁ “πάνσοφος ἐκεῖνος ἀνὴρ τὴν λανθάνουσὰν ἐφώρασεν ᾿Αγανακτεῖν γὰρ κατὰ τῶν κατηγόρων δόξας, καὶ χαλεπαίνειν ὡς ψευδεῖς λόγους συντεθεικότων, παρ᾽ αὐτὸν χαϑίσαι προσέταξε τὸν ᾿Αδέλφιον" αὐτὸς γὰν ἡγεῖτο τῶν ἐγχαλουμένων τὴν αἵρεσιν, ἀνὴρ πρεσδύτης καὶ τυμδογέρων, καὶ παρ᾽ αὐτὰς λουκὸν ὧν τοῦ θανάτον τὰς πύλας. Πρὸς τοῦτον ὁ τρισμαχάριος ἔφη Φλαδιανὸς, ἀγνοεῖν τοὺς κατηγόρους, ἅτε δὴ παχυτέρους, τὴν πνευματικὴν πολιτείαν. Ἡμεῖς ταύτην εἰσεδεξάμεθα. ᾿Αλλ᾽ εἰπέ μοι, ἔφη, φιλαλήθως, τίνα ἐστὶ τὰ λεγόμενα. Οὕτω χαφαθελχθεὶς ὁ κρεσδύτης, καὶ κοινωνὸν τῶν δογμάτων ἐὑρηκέναι νομίσας, τῇ ὁμολογίᾳ τὴν κατηγορίαν ἐκράτυνε. Ταῦτα τοίνυν μεμαθηκὼς ὁ θεῖος ἀνῃρ, τῶν τῆς φρενίτιδος ἔῤγα τολμῶσι. Καὶ γὰρ ἐξαπίνης πηδῶσι , καὶ δαίμονας ὑπερπεπηδηκέναι νεανιεύονται" καὶ τοῖς δακτύλοις τὸ τῆς τοξείας ἐπιτελοῦσι σχῆμα, τοὺς δαίμονας ποξεύειν ἰσχυριζόμενοι. Καὶ ἕτερα ἄττα δρῶσι παραπλησίως παραπληξίας μεστὰ, διὸ δὴ καὶ τῶν Ἐνθουσιαστῶν ἐσχήκασιν ὄνομα͵ Ταύτης ἡγήσατο τῆς αἱρέσεως Σάθδας, καὶ ᾿Αδέλφιος, καὶ Δαώδης, καὶ Συμεώνης, καὶ Ἑρμᾶς, καὶ ἄλλοι τινές. "Ἔγραψε δὲ κατὰ τούτων ἐπιστολὰς, φωράσας τὴν αἴρεσιν, ὁ πανεύφῃμος Λητόϊος, ὃ τῆς Μελιτινῆς ἐπίσκοπος. Ὁ δὲ πάντων ἄριότος χιος, ὁ τοῦ Ἰκονίου τὴν Ἐκκλησίαν ἰθύνας, ἀκριδέστερον τὴν αἵρεσιν ἐστηλίτευσε, τοῖς ὑπ᾿ ἐχείνου πραχθεῖσιν ὑπομνήμασιν ἐντεθειχὼς αὐτῶν τὰς φωνὰς, ἐναργῶς δηλούσας τοῦ δόγματος τὴν διαφοράν.
menon eis tēn Hellada phōnēn, tous Euchitas sēmainei), to men baptisma phaoui mēden onein tous proseontas" xyrou gar dikēn aphaireitai tōn hamartēmatōn ta protera, tēn de rhizan ouk ekkoptei tēs hamartias" hē de endelechę̄s proseuchē, Kai tēn rhizan tēs hamartias prorrhizon anaspą, kai ton ex archēs synchlērōthenta ponēron daimona tēs psychēs exelaunei. Hekastǭ gar phasin anthrōpǭ tichtomenǭ parautika synepesthai daimona, kai touton eis tas atopous praxeis parakinein. Touton de oute to baptisma, oute allo ti dynatai tēs psychēs exelasai, alla monē tēs proseuchēs hē energeia. ᾿Exienai de phasi ton enoikon daimona dia choryzēs kai tōn hoi trisaϑlioi ergon men ouden yetiasi gar heautous onomazousi), tę̄ de euchę̄ dēthen edcholachotes, tēs hēmeras to pleiston katheudousin. Eita hypo tou sphas echoachcheusantos daimonos exapatēthentes, apokalypseis heōrakenai phasi, kai ta esomena prolegein epicheirousin " elenchontai de dia tōn pragmatōn pseudomenoi. Brenthyontai de kai ton Papera blepein, kai ton Huion, kai to panagion Pneuma, tois tou sōmatos ophthalmois, kai tēs ginomenēs tou … cheiroi de eisin eis arnēsin, kan biasthōsin, matizousin eupetōs tous toutōn ti legontas. Autika toinyn epi tou paneuphēmou Phladianou, tou tēēs ᾿Aniocheōn episkopou, krinomenoi, sykophantias ekaloun tas gegenēmenas katēgorias. ᾿All᾽ ho “pansophos ekeinos anēr tēn lanthanousan ephōrasen ᾿Aganaktein gar kata tōn katēgorōn doxas, kai chalepainein hōs pseudeis logous syntetheikotōn, par᾽ auton chaϑisai prosetaxe ton ᾿Adelphion" autos gan hēgeito tōn enchaloumenōn tēn hairesin, anēr presdytēs kai tymdogerōn, kai par᾽ autas loukon hōn tou thanaton tas pylas. Pros touton ho trismacharios ephē Phladianos, agnoein tous katēgorous, hate dē pachyterous, tēn pneumatikēn politeian. Hēmeis tautēn eisedexametha. ᾿All᾽ eipe moi, ephē, philalēthōs, tina esti ta legomena. Houtō chaphathelchtheis ho kresdytēs, kai koinōnon tōn dogmatōn heurēkenai nomisas, tę̄ homologią tēn katēgorian ekratyne. Tauta toinyn memathēkōs ho theios anę̄r, tōn tēs phrenitidos erga tolmōsi. Kai gar exapinēs pēdōsi , kai daimonas hyperpepēdēkenai neanieuontai" kai tois daktylois to tēs toxeias epitelousi schēma, tous daimonas poxeuein ischyrizomenoi. Kai hetera atta drōsi paraplēsiōs paraplēxias mesta, dio dē kai tōn Enthousiastōn eschēkasin onoma͵ Tautēs hēgēsato tēs haireseōs Sathdas, kai ᾿Adelphios, kai Daōdēs, kai Symeōnēs, kai Hermas, kai alloi tines. "Egrapse de kata toutōn epistolas, phōrasas tēn airesin, ho paneuphę̄mos Lētoïos, ho tēs Melitinēs episkopos. Ho de pantōn ariotos chios, ho tou Ikoniou tēn Ekklēsian ithynas, akridesteron tēn hairesin estēliteuse, tois hyp᾿ echeinou prachtheisin hypomnēmasin entetheichōs autōn tas phōnas, enargōs dēlousas tou dogmatos tēn diaphoran.
… [the Messalians, a name which, translated] into Greek, means Euchites [Praying ones]), say that baptism profits nothing to those who come to it; for like a razor it removes the former sins but does not cut out the root of sin; but persistent prayer pulls the root of sin up entirely and drives out of the soul the evil demon allotted to it from the beginning. For they say that a demon attends every person as soon as he is born and incites him to unseemly deeds; neither baptism nor anything else can drive it from the soul, but only the working of prayer. They say the indwelling demon goes out through mucus and … The thrice-wretched [do no] work (for they call themselves [spiri]tual), but, supposedly devoting themselves to prayer, they sleep most of the day. Then, deceived by the demon who has made fools of them, they say they have seen revelations and try to foretell the future; but they are refuted by events as liars. They also boast that they see the Father, the Son and the all-holy Spirit with the eyes of the body, and of the … that occurs. They are ready to deny, and if pressed they readily anathematize those who say any of these things. So when they were tried before the all-praised Flavian, bishop of Antioch, they called the accusations made slander. But that all-wise man detected the hidden [disease]. Pretending to be indignant with the accusers and angry with them for having composed false charges, he ordered Adelphius to sit beside him; for he led the heresy of those accused, an old man with one foot in the grave, already at the very gates of death. To him the thrice-blessed Flavian said that the accusers, being rather gross, did not know the spiritual way of life. “We have accepted it. But tell me truthfully,” he said, “what is it you teach?” So the old man was charmed, and thinking he had found a sharer in his doctrines, confirmed the accusation by his own confession. When the divine man had learned this, … They dare the works of frenzy. For they suddenly leap up and boast that they have leapt over demons; with their fingers they make the gesture of shooting arrows, claiming to shoot at the demons. They do certain other things in like manner full of derangement; and so they have also got the name Enthusiasts. This heresy was led by Sabbas, Adelphius, Daodes, Symeones, Hermas and some others. The all-praised Letoius, bishop of Melitene, having detected the heresy, wrote letters against them. And the best of all, [Amphilo]chius, who governed the church of Iconium, branded the heresy more exactly, setting down in the minutes of the proceedings he conducted their own words, which plainly show the difference of the doctrine.
4.12PG 83
“Ἐπειδὴ δὲ τοῦ κόσμου κατὰ μικρὸν ὑποῤῥέοντος, καὶ πρὸς τὴν τοῦδε τοῦ παντὸς ἐπειγομένον λύσιν, πᾶς τις δαυτὸν ἀξιόχρεων εἶναι τῆς εὐσεδείας διδάσκαλον ᾧετο, διὰ τὸν ἐξ ἀμαθίας τῦφον οὐδενὸς μανθάνειν ἀνεχομένου, οὐκέτι λοιπὸν ὁ ἀνθρωποκτόνος δαίμων, ὁ τοῦ ψεύδους πατὴρ, ὁ τῶν ζιζανίων σπορεὺς, τοῖς ἔξωθεν καὶ φανερῶς πολεμίοις κατὰ τῆς ᾿Εκκλησίας ὡπλίζετο" ἀλλ᾽ εὑρὼν ὄργανον πᾶσαν, ὡς εἰπεῖν, ἀθρόως αὐτοῦ τὴν τέχνην ὑποδεχόμενον, ἐν τῷ τῆς ὀρθοδοξίας προσχήματι, τὴν ἄρνησιν τῆς βεότητος ὁμοῦ καὶ φιλανθρωπίας τοῦ Μονογεγοῦς παρεισάγει, τὸ ἁπλοῦν καὶ ἀτεχνολόγητον τῆς πίστεως ἡμῶν Ἑλληνικοῖς συνταράττων σοφίσμασι. Νεστόριον που πάντως ἀκούετε" καὶ γὰρ ἐπίσημος ὁ ἀνήρ. Οὗτος ἐκ τῆς Γερμανιχέων ὁρμώμενος, οὐκ οἷδα ποταποῖς τὸ ἐξ ἀρχῆς ἐντεθραμμένος ἐπιτηδεύμασιν, ἄλλην. ἐξ ἄλλης ἀμείθων χώραν, καθάπερ Αἰγυπτιακή τις μάστιξ, τῇ μεγάλῃ τῶν ᾿Αντιοχέων ἐνέσχηψε πόλει. Ἐν ταύτῃ λόγων ἐλευθερίων μετρίως μετεσχηκὼς, φωνὴν τε ὅτι καλλίστην καὶ μεγίστην ἀσκήσας, τῇ Ἐκκλησίᾳ τοῦ Θεοῦ προϊὼν “εἰσεφθάρη, καὶ τῷ καταλόγῳ τῶν πρεσδυτέρων ἐναρίθμιος γεγονὼς, τόν τε τοῦ Θεοῦ λαὸν διδάσκειν. πεπιστευμένος, ἔδειξεν εὐθὺς ἐν προοιμίοις, οἵας παρὰ πάντα τὸν βίον γενήσεται. Οὐ γὰρ τὸν εὐγενῆ καὶ γόνιμον, καὶ γεωργῆσαι ψυχὰς ἀνθρώπων δυνάμενον, ἐζήλωσε χαρακτῇρα τῶν λόγων" ἁλλὰ πρὸς τὸ δημοτερπὲς ἀποχλίνας, καὶ τῶν εἰς ἀέρα λυομένων κρότων θηρευτὴς, εἰ καί τις ἄλλος, γενόμενος, τὸ συρφετῶδες καὶ ἀστάθμητον πλῆθος πρὸς τὸν οἰκεῖον ἐξεκαλέσατο πόθον, φαιὸν περιδεδλημένος ἱμάτιον, ἐστυγναχὼς βαδίζων, τοὺς ἀγοκεῖν ἐγκρατὴς εἶναι θηρώμενος, οἴκοι τὰ πολλὰ βινόμενας, Τοιούτοις σχήμασί τε καὶ πλάσμασι τοὺς πολλοὺς δελεάζων, μέχρι πόῤῥω προῆλθε τῆς ἡλικίας, τὸ δοκεῖν Χριστιανὸς εἶναι πρὸ τοῦ εἶναι διώκων, καὶ τῆς τοῦ Χριστοῦ δόξης τὴν ἑαυτοῦ προτιμῶν. ε« Ἐπεὶ δὲ, κατὰ τὸ εἰρημένον τῷ Δεσπότῃ, « Οὐδὲν κρυπτὸν ὃ οὐ γνωσθήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ εἰς φανερὰν ἔλθῃ, » καὶ ς Τὰ καλὰ ἔργα πρόδηλά ἐστι, καὶ τὰ ἄλλως ἔχοντα κρυθῆναι οὐ δύναται, » κατὰ τὴν ἀνιχνίαστον τῶν τοῦ Θεοῦ χριμάτων ἄῤδυσσον, καὶ Νεστόριος ψήφῳ τῶν περὶ τὰ βαφίλεια καὶ τοὺς θρόνους, καὶ αὐτοῦ τοῦ τηνικαῦτα τῆς οἰκουμένης τὰ σκῆπτρα διέποντος, τῆς Ἐκκλησίᾳς τὴν προεδρίαν πιστεύεται, οὐδὲν δὲ ἦττον καὶ τῆς οἰκουμένης ἀπάφης. Ἐνταῦθά μοι λοι. πὸν καὶ τὰ δράματα, ὧν μιχρηῦ πλήρης πᾶσα γῆ τε καὶ θάλαττα. ΄Ὡς γὰρ τὸν μέγιστον ἐκεῖνον χατἐλαδς θρόνον, καθάπερ τινὰ τυραννίδα τῆς ἀρχιερωσύνης τὴν προστασίαν ἁρπάσα:, οὐκέτι κατέχειν ἐν ἑαυτῷ τὴν ὠδῖνα τῆς ἀσεδεία; οἷός τε ἦν᾽ ἀλλ᾽ ἀπὸ τῆς ἐξουσίας προσλαδὼν ἀμαθῇ παῤῥησίαν, εἰς μέδον ἄγει, καὶ προτίθησιν ἅπασιν, ἣν πάλαι κατὰ τοῦ Μονογενοῦς συνέλαθδε βλασφημίαν. Καὶ πόλεμον ἄντικρυς κατὰ τῶν ἀποστολικῶν αἱρεῖται δογμάτων, καὶ τῶν ἁγίων Πατέρων, ἀφ᾽ οὗ κατηγγέλθη … πίστεως, ἐχθαλεῖν πειρᾶται τοὺς λόγους, ταράττων μὲν τῆς βασιλίδος πόλεως τὴν Ἐκκλησίαν, ταράττων δὲ καὶ τὴν οἰκουμένην ἅπασαν" οὐδὲν τοῦ θεσπεσίου Παύλου κεκραγότος ἐπιστρεφόμενος" « Ὁ δὲ ταράσσων ὁμᾶς βαστάσει τὸ κρῖμα, ὅστις ἂν ἧ. » ᾿Αλλ' ἐπὶ τὴν λυχνίαν τοῦ θείου τῶν ἀρχιερέων βήματος, οὗ τὸν λύχνον τῆς ἀληθείας, ἀλλὰ τὸν ζόφον τίθησι τῆς ἀσεδείας. Γίνεται δὲ αὑτῷ πρῶτον τῆς καινοτομίας ἐγχείρημα, τὸ μὴ δεῖν τὴν ἁγίαν Παρθένον, τὴν τὸν τοῦ Θεοῦ Λόγον τεκοῦσαν ἐξ αὐτῆς σάρκα λαθόντα, Θεοτόκον ὁμολογεῖν, Χριστοτόχον δὲ μόνον" τῶν πάλαι καὶ πρόπαλαι τῆς ὀρθοδόξου πίστεως κηρύκων, κατὰ τὴν ἀποστολικὴν παράδοσιν, Θεοτόκον διδαξάντων ὀνομάζειν, καὶ πιστεύειν τὴν τοῦ φημον τεχνολογίαν καὶ παρατήρησιν, οὐδενὶ πρότερον ἐγνωσμένην, εἰς τὸ μέσον ἀγάγωμεν. Ἡ τοῦ Χριστοῦ προσηγορία, φησὶ, τῶν δύο φύσεών ἔστι σημαντικὴ, τῆς τε θεότητος τοῦ Μονογενοῦς, καὶ τῆς ἀνθρωπότητος᾽ ἡ δὲ τοῦ Θεοῦ ἀπολύτως λεγομένη φωνὴ, τὴν ἁπλήν καὶ ἀσώματον τοῦ Θεοῦ Λόγου παρίστησιν οὐσίαν" ἡ δὲ τοῦ ἀνθρώπου, μόνην τὴν ἀνθρωπείαν ὑποδείκνυσι φύσιν. Διὰ τοῦτο Χριστοτόχον, φησὶν, ἀλλ᾽ οὐ Θεοτόκον τὴν Παρθένον ὁμολογεῖν ἀναγκαῖον, μήποτε λάθωμεν ἀρχὴν τοῦ εἶναι λέγοντες τὸν Θεὸν Λόγον ἐκ τῆς ἁγίας εἰληφότα Παρθένου, καὶ οὕτω προγενεστέραν τὴν μητέρα τοῦ γεννηθέντος ἐξ αὐτῆς, κατὰ τὸ ἀκόλουθον ὁμολογεῖν βιασθῶμεν. Ἵνα δὲ μὴ δόξω λοιδορίαις κεναῖς ταῦτα τοῦ ἀνδρὸς κατηγορεῖν, αὐτὸν ἐκεῖνον οἷς εἶπε τῆς οἰκείας ἀσεδείας ποιήσομαι μάρτυρα. Τῶν γὰρ ἀποστολικῶν διδαγμάτων, καὶ παντὸς ἁγίου μνήμην τῆς ἑαυτοῦ διανοίας ὑπερορίσας, ἐν τῇ τῶν φωνάς" Οὐκ ἕτεκεν, ὦ βέλτιστε, Μαρία Θεὸν, ἀλλ᾽ ἔτεκεν ἄνθρωπον Θεότητος ὄργανον. Καὶ ἐν ἑτέροις δὲ πάλιν φληνάφοις- ᾿Ανέγκλητος Ἕλλην μητέρα θεοῖς ἐπεισάγων. Ταῦτα μὲν ὡς ἀπὸ πολλῶν ὀλίγα μοι τῶν ἐχείνου τέως εἰρήσθω, πρὸς τὰ ἑξῆς ἔπειγομένου τοῦ λόγον. Ὅθεν ἐπειδὴ θανάτῳ ἐξαισίῳ ἀπολοῦνται παράνομοι, τῆς τε ἀρχιερωσύνης διὰ τῶν ἐν τῇ Ἐφέσῳ συναθροισθέντων ἁγίων ὑπὸ τῆς θείας ἐξεθάλετο ψήφου, καὶ βασιλικῷ νεύματι τὴν Ὅασιν χαταδιχασθεὶς οἰκεῖν, τῆς μελλούσης τῶν ἀσεθδῶν κολάσεως ἐντεῦθεν ἐδέξατο τὰ προοίμια, παρανάλωμα τῆς οἰκείας φρενοδλαδείας γενόμενος, καὶ ἐφ᾽ ἑαυτῷ πληρώσας τὸ ἀποστολικὸν ἐκεῖνο λόγιον, ὅτι «ε Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι προάγουται εἰς χρίσιν. ν ᾿Αλλὰ ταῦτα μὲν, ὡς καὶ ἄλλοις πολλοῖς ἐξητασμένα, παραδραμεῖν ἀναγκαῖον, ἐπὶ δὲ τὰ ἑξῆς ἴωμεν τῆς ἱστορίας.
“Epeidē de tou kosmou kata mikron hyporrheontos, kai pros tēn toude tou pantos epeigomenon lysin, pas tis dauton axiochreōn einai tēs eusedeias didaskalon hǭeto, dia ton ex amathias typhon oudenos manthanein anechomenou, ouketi loipon ho anthrōpoktonos daimōn, ho tou pseudous patēr, ho tōn zizaniōn sporeus, tois exōthen kai phanerōs polemiois kata tēs ᾿Ekklēsias hōplizeto" all᾽ heurōn organon pasan, hōs eipein, athroōs autou tēn technēn hypodechomenon, en tǭ tēs orthodoxias proschēmati, tēn arnēsin tēs beotētos homou kai philanthrōpias tou Monogegous pareisagei, to haploun kai atechnologēton tēs pisteōs hēmōn Hellēnikois syntarattōn sophismasi. Nestorion pou pantōs akouete" kai gar episēmos ho anēr. Houtos ek tēs Germanicheōn hormōmenos, ouk hoida potapois to ex archēs entethrammenos epitēdeumasin, allēn. ex allēs ameithōn chōran, kathaper Aigyptiakē tis mastix, tę̄ megalę̄ tōn ᾿Antiocheōn eneschēpse polei. En tautę̄ logōn eleutheriōn metriōs meteschēkōs, phōnēn te hoti kallistēn kai megistēn askēsas, tę̄ Ekklēsią tou Theou proïōn “eisephtharē, kai tǭ katalogǭ tōn presdyterōn enarithmios gegonōs, ton te tou Theou laon didaskein. pepisteumenos, edeixen euthys en prooimiois, hoias para panta ton bion genēsetai. Ou gar ton eugenē kai gonimon, kai geōrgēsai psychas anthrōpōn dynamenon, ezēlōse charaktę̄ra tōn logōn" halla pros to dēmoterpes apochlinas, kai tōn eis aera lyomenōn krotōn thēreutēs, ei kai tis allos, genomenos, to syrphetōdes kai astathmēton plēthos pros ton oikeion exekalesato pothon, phaion peridedlēmenos himation, estygnachōs badizōn, tous agokein enkratēs einai thērōmenos, oikoi ta polla binomenas, Toioutois schēmasi te kai plasmasi tous pollous deleazōn, mechri porrhō proēlthe tēs hēlikias, to dokein Christianos einai pro tou einai diōkōn, kai tēs tou Christou doxēs tēn heautou protimōn. e« Epei de, kata to eirēmenon tǭ Despotę̄, « Ouden krypton ho ou gnōsthēsetai, oude apokryphon ho ou mē eis phaneran elthę̄, » kai s Ta kala erga prodēla esti, kai ta allōs echonta krythēnai ou dynatai, » kata tēn anichniaston tōn tou Theou chrimatōn ardysson, kai Nestorios psēphǭ tōn peri ta baphileia kai tous thronous, kai autou tou tēnikauta tēs oikoumenēs ta skēptra diepontos, tēs Ekklēsiąs tēn proedrian pisteuetai, ouden de ētton kai tēs oikoumenēs apaphēs. Entautha moi loi. pon kai ta dramata, hōn michrēu plērēs pasa gē te kai thalatta. ΄Hōs gar ton megiston ekeinon chatelads thronon, kathaper tina tyrannida tēs archierōsynēs tēn prostasian harpasa:, ouketi katechein en heautǭ tēn ōdina tēs asedeia? hoios te ēn᾽ all᾽ apo tēs exousias prosladōn amathę̄ parrhēsian, eis medon agei, kai protithēsin hapasin, hēn palai kata tou Monogenous synelathde blasphēmian. Kai polemon antikrys kata tōn apostolikōn haireitai dogmatōn, kai tōn hagiōn Paterōn, aph᾽ hou katēngelthē … pisteōs, echthalein peiratai tous logous, tarattōn men tēs basilidos poleōs tēn Ekklēsian, tarattōn de kai tēn oikoumenēn hapasan" ouden tou thespesiou Paulou kekragotos epistrephomenos" « Ho de tarassōn homas bastasei to krima, hostis an hē. » ᾿All' epi tēn lychnian tou theiou tōn archiereōn bēmatos, hou ton lychnon tēs alētheias, alla ton zophon tithēsi tēs asedeias. Ginetai de hautǭ prōton tēs kainotomias encheirēma, to mē dein tēn hagian Parthenon, tēn ton tou Theou Logon tekousan ex autēs sarka lathonta, Theotokon homologein, Christotochon de monon" tōn palai kai propalai tēs orthodoxou pisteōs kērykōn, kata tēn apostolikēn paradosin, Theotokon didaxantōn onomazein, kai pisteuein tēn tou phēmon technologian kai paratērēsin, oudeni proteron egnōsmenēn, eis to meson agagōmen. Hē tou Christou prosēgoria, phēsi, tōn dyo physeōn esti sēmantikē, tēs te theotētos tou Monogenous, kai tēs anthrōpotētos᾽ hē de tou Theou apolytōs legomenē phōnē, tēn haplēn kai asōmaton tou Theou Logou paristēsin ousian" hē de tou anthrōpou, monēn tēn anthrōpeian hypodeiknysi physin. Dia touto Christotochon, phēsin, all᾽ ou Theotokon tēn Parthenon homologein anankaion, mēpote lathōmen archēn tou einai legontes ton Theon Logon ek tēs hagias eilēphota Parthenou, kai houtō progenesteran tēn mētera tou gennēthentos ex autēs, kata to akolouthon homologein biasthōmen. Hina de mē doxō loidoriais kenais tauta tou andros katēgorein, auton ekeinon hois eipe tēs oikeias asedeias poiēsomai martyra. Tōn gar apostolikōn didagmatōn, kai pantos hagiou mnēmēn tēs heautou dianoias hyperorisas, en tę̄ tōn phōnas" Ouk heteken, ō beltiste, Maria Theon, all᾽ eteken anthrōpon Theotētos organon. Kai en heterois de palin phlēnaphois- ᾿Anenklētos Hellēn mētera theois epeisagōn. Tauta men hōs apo pollōn oliga moi tōn echeinou teōs eirēsthō, pros ta hexēs epeigomenou tou logon. Hothen epeidē thanatǭ exaisiǭ apolountai paranomoi, tēs te archierōsynēs dia tōn en tę̄ Ephesǭ synathroisthentōn hagiōn hypo tēs theias exethaleto psēphou, kai basilikǭ neumati tēn Hoasin chatadichastheis oikein, tēs mellousēs tōn asethdōn kolaseōs enteuthen edexato ta prooimia, paranalōma tēs oikeias phrenodladeias genomenos, kai eph᾽ heautǭ plērōsas to apostolikon ekeino logion, hoti «e Tinōn anthrōpōn hai hamartiai prodēloi eisi proagoutai eis chrisin. n ᾿Alla tauta men, hōs kai allois pollois exētasmena, paradramein anankaion, epi de ta hexēs iōmen tēs historias.
Since the world is gradually ebbing away and hastening toward the dissolution of this universe, and everyone thought himself worthy to be a teacher of godliness, no one, from the conceit of ignorance, bearing to learn, the man-killing demon, the father of lies, the sower of weeds, no longer armed himself against the church with outside and open enemies, but found an instrument ready to receive, so to speak, his whole art at once, and under the pretext of orthodoxy brings in the denial both of the Godhead and of the loving-kindness of the Only-begotten, confounding the simple, unsophisticated character of our faith with Greek sophistries. You have surely heard of Nestorius, for the man is notorious. Coming from Germanicia, trained from the beginning in I know not what practices, changing from one country to another, like some Egyptian plague he fell upon the great city of the Antiochenes. There, having had a modest share of liberal learning and having trained his voice to be as fine and as loud as possible, he crept into the church of God to its ruin, and being enrolled among the presbyters and entrusted with teaching the people of God, he showed at once, at the outset, what he would be throughout his life. He did not imitate the noble and fruitful style of discourse that can cultivate human souls, but, turning to what pleases the crowd and becoming, more than anyone, a hunter of applause that dissolves into air, he drew the motley and unstable multitude to love of himself, wearing a dark cloak, walking with a gloomy air, … hunting [the reputation] of being self-controlled, [staying] at home much of the time. With such poses and pretenses he enticed the many until he was well on in years, pursuing the seeming to be a Christian before the being one, and preferring his own glory to Christ's. But since, as the Master said, “nothing is hidden that will not be known, nor secret that will not come into the open,” and “good works are evident, and those that are otherwise cannot be hidden,” according to the unsearchable abyss of God's judgments Nestorius too, by the vote of those about the palace and the thrones, and of the one himself who then held the scepters of the world, is entrusted with the presidency of the church, and no less of the whole world. Here now come the dramas of which practically all land and sea are full. As soon as he had seized that greatest throne, snatching the leadership of the high priesthood like a tyranny, he could no longer hold in himself the birth-pangs of his impiety, but taking from his authority an ignorant boldness, he brings into the open and sets before all the blasphemy against the Only-begotten he had long since conceived. He openly chooses war against the apostolic doctrines and against the holy Fathers, and tries to throw out the words of faith preached since … , troubling the church of the imperial city and troubling the whole world as well, paying no heed to the inspired Paul crying out, “Whoever troubles you will bear the judgment, whoever he is.” On the lampstand of the divine tribunal of the bishops he sets not the lamp of truth but the darkness of impiety. His first attempt at innovation is that the holy Virgin, who bore the Word of God who took flesh from her, must not be confessed as Theotokos, but only as Christotokos, though the heralds of the orthodox faith of old and of very old taught, according to the apostolic tradition, that she be named and believed Theotokos …. Let us bring into the open his [much-talked-of] technical reasoning and observation, known to no one before. The name Christ, he says, signifies the two natures, the Godhead of the Only-begotten and the humanity; the word God used absolutely presents the simple and bodiless substance of God the Word; and the word man shows the human nature alone. Therefore, he says, the Virgin must be confessed Christotokos but not Theotokos, lest we unwittingly say that God the Word took the beginning of his being from the holy Virgin, and so be forced in consequence to confess the mother older than the one born of her. So that I may not seem to accuse the man with empty abuse, I will make him the witness of his own impiety by what he said. Banishing from his mind the memory of the apostolic teachings and of every saint, in the [church he uttered these] words: “Mary did not bear God, my good man; she bore a man, the instrument of the Godhead.” And again in other babblings: “A Greek who brings in a mother for gods is beyond reproach.” Let these few of his many words be said for now, since my account hastens to what follows. Then, since the lawless perish by a strange death, he was cast out of the high priesthood by the divine vote through the saints assembled at Ephesus, and condemned by imperial decree to live in the Oasis, he received there the first fruits of the punishment awaiting the ungodly, becoming a casualty of his own derangement and fulfilling in himself that apostolic saying, “The sins of some people are evident, going before them to judgment.” But these things, examined by many others, must be passed over; let us go on to what follows in the history.
4.13PG 83
Ἐσχάτην δὲ πάντων τὴν δυσώνυμον τῶν Εὐτυχιανῶν ὁ βάσκανος δαίμων εἰσήγαγεν αἴρξσιν, δι ἧς τὰς κατὰ τὴν οἰκουμένην ἐχύχησεν … εθόησε φωνὰς οὐκ ὀλίγας. τοιαύτας ἐξπονηρίας τὸν δείλαιον Εὐτύχη, τὴν πρόπαλαι μαραν- “Ἄρειος μὲν γὰρ μόνον τοῦ σώματος, ᾿Απολινάριος ξὲ καὶ τῆς ψυχῆς ὡμολόγησε τὴν ἀνάληψιν " οὗτος δὲ καὶ τοῦ σώματος ἢρνήθη τὴν πρόσληψιν. Οὐδὲν γὰρ ἔφη τὸν Θεὸν Λόγον ἀνθρώπειον ἐκ τῆς Παρθένον λαθεῖν, ἀλλ᾽ αὐτὸν ἀτρέπτως τραπέντα καὶ σάρκα γενόμενον " τοῖς γὰρ χαταγελάστοις αὐτοῦ κέχρημαι λόγοις " τὴν πάροδον μόνην διὰ τῆς Παρθένου ποιήσασθαι, καὶ. τῷ σταυρῷ προσηλωθῇναι καὶ καὶ ἀχώρητον θεότητα τοῦ Μονογενοῦς, καὶ ταύτην. τῷ τάφῳ παραδοθεῖσαν τετυχηκέναι τῆς ἀναστάσεως. Ἵνα δὲ τὴν τῆς μανίας ὑπερδολὴν καταλίπωμεν, ἐκεῖνο σκοπήσωμεν, ὡς οὐδὲν ἡμῖν ὄφελος ἐκ τῆς ἐνανθρωπήσεως γέγονε, καὶ τῆς ἡμετέρας ἀναστάσεως οὐδὲν ἐχέγγυον ἔχομεν. Οὐδὲ γὰρ, εἰ θεὸς ἐκ νεκρῶν ἐγήγερται, πάντως καὶ ἄνθρωπος ἀναστήσεται" πάμπολυ γὰρ τῶν φύσεων τὸ διάφορον. Τί δήποτε τοίνυν ὁ θεῖος ᾿Απόστολος ἀπὸ τῆς Δεσποτιχῆς ἀναστάσεως τὸν περὶ τῆς ἡμετέρας ἀναστάσεως κρατύνει λόγον, καὶ Κορινθίοις γράφων βοᾷ' ε Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν ἂκ ἔστιν : Εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται; » Διὰ μὲν γὰρ τοῦ πιστευομένου τὸ ἀπιστούμενον ἔδειξε, τῷ δὲ ἀπίστου μένῳ καὶ τὸ πιστευόμενον συνεξέθαλεν. Εἰ γὰρ τὸ ἀναστῇναι, φησὶ, τὸν Χριστὸν ἀληθὲς, ἀληθὲς ἄρα καὶ τὸ ἡμᾶς ἀναστήσεσθαι" εἰ δὲ τοῦτο ψευδὲς, καὶ τὸ ἀνα. στῆναι τὸν Χριστὸν ἄρα ψευδές " σῶμα γὰρ κἀκεῖνο, καὶ ταῦτα. Οὕτω πλείοσι τοῦτο χρατύνας συλλογι σμοῖς, ἀποφαντικῶς λοιπὸν ἐπήγαγε" «ε Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. » Διὰ δὲ τῆς ἀπαρχῆς σαφῶς καὶ τὸ φύρᾶαμα παρεδήλωσεν᾽ ἡ γὰρ ἀπαρχὴ τὴν αὐτὴν ἔχει φύσιν ἐκείνῳ, οὗπέρ ἐστιν ἀπαρχή.. Διδάσκει δὲ καὶ τὴν τῆς οἰκονομίας αἰτίαν" ε Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾽ ἀνθρώπου ἀνάστασις νεκρῶν.» Εἶτα ἀπὸ τῶν φύσεων ἐπὶ τὰ πρόσωπα μεταθαίνει" « Ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. » ᾿Αλλὰ γὰρ πολλὰ πολλάκις περὶ τουτου συγγράψας, περιττὸν ἐπὶ τοῦ παρόντος μηκύνειν ὑπείληφα, ἄλλως τε μέλλων ἐν τῷ πέμπτῳ βιθλίῳ, σὺν Θεῷ, καὶ περὶ τούτων ἐρεῖν. Τούτῳ τοίνυν ἐπιθεὶς τῷ τετάρτῳ βιδλίῳ. τὸ πέρας, τὴν τῆς εὐαγγελικῇς πειράσομαι. διδασκαλίας εὐγένειαν, ὡς ἔμοιγε δυνατὸν, ἐπιδεῖξαι
Eschatēn de pantōn tēn dysōnymon tōn Eutychianōn ho baskanos daimōn eisēgagen airxsin, di hēs tas kata tēn oikoumenēn echychēsen … ethoēse phōnas ouk oligas. toiautas exponērias ton deilaion Eutychē, tēn propalai maran- “Areios men gar monon tou sōmatos, ᾿Apolinarios xe kai tēs psychēs hōmologēse tēn analēpsin " houtos de kai tou sōmatos ērnēthē tēn proslēpsin. Ouden gar ephē ton Theon Logon anthrōpeion ek tēs Parthenon lathein, all᾽ auton atreptōs trapenta kai sarka genomenon " tois gar chatagelastois autou kechrēmai logois " tēn parodon monēn dia tēs Parthenou poiēsasthai, kai. tǭ staurǭ prosēlōthę̄nai kai kai achōrēton theotēta tou Monogenous, kai tautēn. tǭ taphǭ paradotheisan tetychēkenai tēs anastaseōs. Hina de tēn tēs manias hyperdolēn katalipōmen, ekeino skopēsōmen, hōs ouden hēmin ophelos ek tēs enanthrōpēseōs gegone, kai tēs hēmeteras anastaseōs ouden echengyon echomen. Oude gar, ei theos ek nekrōn egēgertai, pantōs kai anthrōpos anastēsetai" pampoly gar tōn physeōn to diaphoron. Ti dēpote toinyn ho theios ᾿Apostolos apo tēs Despotichēs anastaseōs ton peri tēs hēmeteras anastaseōs kratynei logon, kai Korinthiois graphōn boą' e Ei de Christos kēryssetai hoti ek nekrōn egēgertai, pōs legousin en hymin tines, hoti anastasis nekrōn ak estin : Ei de anastasis nekrōn ouk estin, oude Christos egēgertai? » Dia men gar tou pisteuomenou to apistoumenon edeixe, tǭ de apistou menǭ kai to pisteuomenon synexethalen. Ei gar to anastę̄nai, phēsi, ton Christon alēthes, alēthes ara kai to hēmas anastēsesthai" ei de touto pseudes, kai to ana. stēnai ton Christon ara pseudes " sōma gar kakeino, kai tauta. Houtō pleiosi touto chratynas syllogi smois, apophantikōs loipon epēgage" «e Nyni de Christos egēgertai ek nekrōn, aparchē tōn kekoimēmenōn. » Dia de tēs aparchēs saphōs kai to phyraama paredēlōsen᾽ hē gar aparchē tēn autēn echei physin ekeinǭ, houper estin aparchē.. Didaskei de kai tēn tēs oikonomias aitian" e Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾽ anthrōpou anastasis nekrōn.» Eita apo tōn physeōn epi ta prosōpa metathainei" « Hōsper gar en tǭ ᾿Adam pantes apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthēsontai. » ᾿Alla gar polla pollakis peri toutou syngrapsas, peritton epi tou parontos mēkynein hypeilēpha, allōs te mellōn en tǭ pemptǭ bithliǭ, syn Theǭ, kai peri toutōn erein. Toutǭ toinyn epitheis tǭ tetartǭ bidliǭ. to peras, tēn tēs euangelikę̄s peirasomai. didaskalias eugeneian, hōs emoige dynaton, epideixai
Last of all the envious demon brought in the ill-named heresy of the Eutychians, by which he stirred up the [churches] throughout the world … not a few voices …: to such wickedness [he drove] the wretched Eutyches, [rekindling] the long-withered …. Arius confessed the assumption of the body only, Apollinaris of the soul too; but this man denied even the assumption of the body. For he said that God the Word took nothing human from the Virgin, but was himself changed unchangeably and became flesh (I am using his ridiculous words), and only made a passage through the Virgin; and that the … and uncontainable Godhead of the Only-begotten was nailed to the cross, and that this, given over to the tomb, obtained the resurrection. To leave aside the excess of the madness, let us consider this: that no benefit has come to us from the incarnation, and we have no pledge of our own resurrection. For if God has been raised from the dead, it does not follow that man will rise too; for the difference of the natures is very great. Why, then, does the divine Apostle strengthen the doctrine of our resurrection from the Lord's resurrection, and cry out writing to the Corinthians: “If Christ is preached as raised from the dead, how do some among you say that there is no resurrection of the dead? If there is no resurrection of the dead, neither has Christ been raised”? By what is believed he proved what is disbelieved, and with what is disbelieved he threw out what is believed as well. For if it is true, he says, that Christ rose, then it is true that we shall rise; but if this is false, then Christ's rising is false too; for that was a body, and so are these. Having confirmed this with several syllogisms, he then added in affirmation: “But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.” By the firstfruits he clearly indicated the whole lump too; for the firstfruits has the same nature as that of which it is the firstfruits. He also teaches the reason for the dispensation: “For since death came through a man, the resurrection of the dead also came through a man.” Then he passes from the natures to the persons: “For as in Adam all die, so also in Christ all will be made alive.” But since I have often written much about this, I thought it superfluous to lengthen the account at present, especially as I am going to speak about these things too, God willing, in the fifth book. Having put an end to this fourth book, then, I shall try to show the nobility of the gospel teaching, as far as I can.
Chapter 5
5.1PG 83
Μίαν εἶναι τῶν ὅλων ἀρχὴν καὶ ἡ Παλαιὰ καὶ ἡ Καινὴ διδάσκει Γραφὴ, τὸν Θεὸν τῶν ὅλων, καὶ Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἀγέννητον, ἀνώλεθρον, αἰώνιον, ἄπειρον, ἀπερίγραφον, ριστον, ἀσύνθετον, ἀσώματον, ἀόρατον, ἁπλοῦν, ἀγαθὸν, δίκαιον, φῶς νοερὸν, δύναμιν οὐδενὶ μέτρῳ “ νωριζομένην, μόνῳ δὲ τῷ θείῳ βουλήματι μετρουμένην. “Ὅσα γὰρ’ βούλεται, δύναται" καὶ τοῦτο ἡμᾶς ὁ Προφήτης σαφῶς ἐδίδαξε" ε Πάντα γὰρ, φησὶν, ὅσα ἠθέλησεν ὁ Κύριος ἐποίησεν. » Τῶν εἰρημένων δὲ διδάσκαλος ἡ θεία Ῥραφή. ᾿Ακούομεν γὰρ τοῦ Θεοῦ λέγοντος ἐν τῇ τῆς νομοθεσίας ἀρχῇ" ε« Ἐγὼ Κύριος ὁ Θεός δου, ὁ ἐξαγαγών σε ἐκ γῇς Αἰγύπτου " οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. » Καὶ πάλιν" « ἔλχουε, Ἰσραὴλ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστι. » Συνῳδὰ δὲ τούτοις καὶ διὰ Ἡσαΐου τοῦ προφήτου διδάσκει" ε« Ἐγὼ γὰρ, φησὶ, Θεὸς πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ πλὴν ἔμοῦ οὐκ ἔστι Θεός. » ᾿- ε«Ἔμπροσθέν μου οὐκ ἔστιν ἄλλος θεὸς, καὶ μετ᾽ ἐμὲ οὐκ ἔσται, καὶ πλὴν ἐμοῦ οὐκ ἔατι. » Καὶ πάλιν" ς« Ἐγὼ Θεὸς, καὶ μετ᾽ ἐμὲ οὐκ ἔσται. » Καὶ πάλιν" ε« Ἐγώ εἶμι Θεὸς, καὶ οὐκ ἔστιν ἕτερος πλὴν ἐμοῦ - δίκαιος σωτὴρ οὐκ ἔστι πάρεξ ἐμοῦ. » Σαφῶς δὲ διὰ τούτων τοὺς Βαλεντίνου, καὶ Μάρκου, καὶ Βασιλίδου, καὶ Μαρκίωνος διελέγχει λήρους. Οὔτε … Θεὸν, ἀλλὰ τὸν αὑτὸν εἶναι καὶ πρῶτον καὶ ἔσχατον. Συμφωνεῖ δὲ τούτοις τῶν ἱερῶν Ἐῤαγγελίων ἡ θεία διδασκαλία. Ὁ γὰρ. Σωτὴρ καὶ Κύριος ἡμῶν πᾶσαν τὴν ὑπὲρ ἡμῶν δικαιοσύνην πληρῶν (αὐτὸς γὰρ ἔφη πρὸς τὸν Ἰωάννην" «ἴΑφες ἄρτι" οὕτω γὰρ δεῖ πληρωθῆναι πᾶσαν διχαιοσύνῃην ν), κατεδέξατο, ἅτε δὴ ἄνθρωπος ὧν, καὶ τὴν χρείαν τῆς προσευχῆς, καὶ τὸν Πατέρα διδάξαι τοὺς ἀποστόλους ἀπήγγειλεν" ἐν σχῆματι δὲ προσευχῆς τὴν τῆς θεολογίας διδασκαλίαν τοῖς μαθηταῖς προσενήνοχεν. ε Αὕτη γάρ ἔστι, φησὶν, ἣ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν. μόνον ἀληθινὸν θεόν. » Καὶ πάλιν" ς« Ἐξομολογοῦμαί σοι, Ἠάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ τῶν σοφῶν καὶ συνετῶν, καὶ ἀπεκά- Β λυψας αὐτὰ νηπίοις. » Καὶ ὁ θεῖος δὲ ᾿Απόστολρος οὕτω λέγει" ε« Τῷ δὲ βασιλεῖ τῶν αἰώνων ἀφθάρτῳ, μόνῳ Θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. » Καὶ πάλιν" «ε« Εἷς Θεὸς, εἷς μεσίτῆς Θεοῦ καὶ ἀνθρώπων, ἄνθρωπο: Χριστὸς Ἰησοῦς. » Καὶ αὖθις" «ε Εἷς Θεὸς Πατὴρ, ἐξ οὗ ᾿πὰ πάντα. ν Καὶ ἑτέρας δὲ καμπόλλας χρήσεις ἔστιν. εὑρεῖν τῆς Παλαιᾶς καὶ τῆς Καινῆς, δειχνύσας τὴν συμφωνίαν, καὶ τὸν ἕνα χηρυττούσας Θεόν, Καὶ ἀόρατον δὲ εἶναι αὐτὸν, καὶ ἡ Παλαιὰ διδάσκει, καὶ ἡ Καινῆ. Ἐν μὲν γὰρ τῇ Παλαιᾷ πρὸς τὸν Μωῦσέα φησίν: ε Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται )» ἐν δὲ τοῖς ἱεροῖς Εὐαγγελίοις ὁ Κύριος ἔφη" ε« Οὐκ ὅτι τὸν Πατέρα τις ἑώρακεν, εἰ μὴ ὁ ὧν ἐκ τοῦ Θεοῦ, οὗτος ἑώραχς. τὸν Πατέρα. » Τοῦτό τοι καὶ ὁ θεσπέσιος εὐαγγελιστὴς βοᾷ « Θεὸν οὐδεὶς ἑώρακε πώποτε. » Δείκνυσι δὲ καὶ πόθεν μεμάθηκεν ἐπάγει γάρ᾽ ε Ὁ μονογενὴς Υἱὸς, ὁ ὧν εἰς τὸν κόλπον τοῦ. Πατρὸς, ἐκεῖνος ἐξηγήσατο, » Βοᾷ δὲ καὶ ὁ, ᾿Απόατολος" ε ᾿Αφθάρτῳ, μόνῳ σοφῷ Θεῷ δόξα καὶ τιμὴ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿ΔΑμήν. » Καὶ πάλιν" « Ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὔτε ἰδεῖν δυνήσεται, » Καὶ τὸ ἄπειρον δὲ αὐτοῦ καὶ ἀπερίγραφον πάλιν καὶ ἐκ τῆς Παλαιᾶς καὶ ἐκ τῆς Καινῆς ἐδιδάχθημεν. Καὶ ἐν μὲν τῇ Παλαιᾷ φησιν ὁ Θεός" ε Μὴ οὐκὶ. τὸν. οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει Κύριος. » Καὶ πάλιν. « Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου " ποΐξον, οἶκον οἰκοδομήσετέ μοι, λέγει Κύριος, ἣ τίς τόπος … βοᾷ, ὅτι ε« Ἕν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς. » Καὶ χεῖρα μὲν κέκληκε, τῆς οἰχονομιχῇς γάμεως τὴν ἐνέργειαν ἔδειξε ὃὲ οὐκ αὐτὸν ἐν τοῖς πᾶσι περιγεγραμμένον, ἀλλὰ πάντα τῆς αὐτοῦ προαὐτόν φησι" ε Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου; καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; Ἐὰν ἀναδῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ" καὶ ἐὰν χαταδῶ εἰς τὸν ἅδην, πάρει" ἐὰν ἀναλάδοιμι τὰς πτέρυγάς μου κατ᾽ ὄρθρον, καὶ κατασκηνώσω εἰς τὰ ἔσχατα τῆς θαλάσσης ' καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με, χἀὶ χαθέξες με ἡ δεξιά σου. » Ταῦτα δὲ τὸ ἀπερίγραφον αὑτοῦ καὶ τῆς οὐσίας καὶ τῆς δυνάμεως είχνυσι. Καὶ ὁ προφήτης δὲ Ἡσαΐας βοᾷ ε« Ὁ κατἐχων τὸν γῦρον τῆς γῆς, καὶ τοὺς ἐνοικοῦντας ἐν αὐτῇ ὡσεὶ ἀκρίδας. » Καὶ πάλιν, τὴν τῶν εἰδώλων διελέγχων ἀσθένειαν, ταύτην ἡμῖν περὶ τοῦ Θεοῦ τῶν ὅλων τὴν διδασκαλίαν προσήνεγκε " ε Τίς γὰρ, φησὶν, ἐμέτρησε τῇ χειρὶ αὑτοῦ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ; Τίς ἔστησε τὰ ὄρη σταθμῷ, καὶ τὰς νάπας ζυγῷ; Τίς ἔγνω νοῦν Κυρίον, καὶ τίς σὐύμόουλος αὐτοῦ ἐγένετο, ὃς συμόιθάσει αὐτόν; ἣ τίς ἔδειξεν αὐτῷ χρίσιν, ἢ ὁδὸν συνἐσεως τίς ἔδειξεν αὐτῷ; ν» Εἶτα ὡς ἐνῆν ἀνθρωπίνῃ διανοίᾳ καὶ γλώττῃ πηλίνῃ, τὸ ἄπειρον δείκνυσι τῆς δυνάμεως. « Εἰ πάντα γὰρ, φησὶ, τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ ζυγοῦ, καὶ ὡς ὁμοιώσετε Κύριον, ἣ τίνει ὁμοιώματι ὁμοιώσετε αὖτόν; » Εἰ δὲ οὐρανὸς καὶ ἡ γῇ καὶ τῶν ὑδάτων ἡ φύσις πάσης φύσεως κτιστῆς περιεχτιχὰ, τούτων δὲ πάντων μέτρον τῆς θείας χειρὸς τὸ μέτρον, σχοπησάτωσαν οἱ τὸν Θεὸν τῇ γλώττῃ μετρεῖν ἐπιχειροῦντες τῆς φύσεως ἐκείνης τὸ ἄπειρον " χεῖρα νοοῦντες, οὐ τὸ τοῦ σώματος μόριον, ἀλλὰ τὴν πάντα τεχτη… περὶ τοῦ Θεοῦ τῶν ὅλων ἣ Παλαιὰ διδάσκει Γραφὴ" εὗροι δ᾽ ἄν τις ἕτερα παραπλήσια τῶν εἰρημένων, τὸ ἀπερίγραφον καὶ τῆς οὐσίας, καὶ τῆς σοφίας, καὶ τῆς δυνάμεως τῆς θείας διδάσκοντα. Ἐν δὲ τοῖς ἱεροῖς Εὐαγγελίοις τὰ παραπλήσια φρονεῖν ὁ Κύριος τὴν Σαμαρεῖτιν ἐδίδαξεν. ᾿Εκείνης γὰρ τοπαζούσης τόπῳ περιγεγράφθαι τὸ Θεῖον, καὶ τούτου χάριν εἰρηχυίας᾽ « Οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν, ὑμεῖς δὲ λέγετε ὅτι ἐν Ἱεροσολύμοις δεῖ προσκυνεῖν » ὅ Κύριος αὐτὴν τὰς ἐναντίας ἐξεπαίδευσε δόξας, καὶ ἐδίδαξε τὸ τῆς θείας φύσεως ἀπερίγραφον " ἔφη γὰρ πρὸς αὐτήν ε ᾿Αμὴν λέγω σοι, γύναι, ὅτι ἔρχεται ὥρα, καὶ νῦν ἔστιν, ὅτε οὔτε ἐν Ἱεροσολύμοις, οὔτε ἐν τῷ τόπῳ τούτῳ προσκυνήσουσι τῷ Πατρί. » Οὕτω τε διδάξας, οὐ τόποις τισὶ τὴν θείαν περιγεγραμμένὴν λατρείαν, ἐπήγαγε" «ε Πνεῦμα ὁ θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. » Κατὰ ταὐτὸ δὲ καὶ τὸ ἀσώματον τῆς … αἰώνιος ὁ τῶν ὅλων θεὸς, ὁ μακάριος διδάσκει Δαδὶδ, νῦν μὲν λέγων" « ᾿Απὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ" » νῦν δέ" ς Εἰ φαχούσεται ὁ Θεὸς, καὶ ταπεινώσει αὐτοὺς ὁ ὑπάρχων πρὸ τῶν αἰώνων. » Διδάσκει δὲ καὶ ὁ προφήτης Ἡσαῖας βοῶν" « Ὁ' Θεὸς ᾳἰώνιος, ὁ κατασχενάσας τὰ ἄκρα τῆς γῆς οὐ. πεινάσει, οὐδὲ κοπιάσει, οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ. » Ὁ δὲ θεῖος ᾿Απόστολος καὶ ποιητὴν αὐτὸν τῶν αἰώνων ἐπίσταται. Ὁ δὲ Κύριος οὐ μόνον τὴν θείαν φύσιν πρὸ τῆς κτίσεως εἶναξ φῆσιν, ἀλλὰ καὶ τὴν βασιλείαν τοῖς ἁγίοις εὗτρεπέσθαι πρὸ χαταδολῇῆς κόσμου. Ταῦτα καὶ παρὰ τῆς Παλαιᾶς, καὶ παρὰ τῆς Καινῆς Γραφῆς περὶ τῆς τῶν ὅλων ἀρχῆς ἐδιδάχθημεν᾽ οὗ κατὰ τοὺς Βαλεντίνου καὶ Βασιλίδου μύθους, ἀῤῥένων καὶ θηλειῶν Αἰώνων συζυγίας καὶ μίξεις, καὶ προδολὰς, οὐδὲ κατὰ τὰς Κέρδωνος, καὶ Μαρκίωνος, καὶ τοῦ Μάνεντος διαφόρους καὶ ἐναντίας ἀρχὰς, ἀλλὰ μίαν ἀρχὴν, τὴν αὐτὴν καὶ ἀγαθὴν καὶ δικαίαν, ὡς ὕστερον ἐπιδείξομεν.
Mian einai tōn holōn archēn kai hē Palaia kai hē Kainē didaskei Graphē, ton Theon tōn holōn, kai Patera tou Kyriou hēmōn Iēsou Christou, agennēton, anōlethron, aiōnion, apeiron, aperigraphon, riston, asyntheton, asōmaton, aoraton, haploun, agathon, dikaion, phōs noeron, dynamin oudeni metrǭ “ nōrizomenēn, monǭ de tǭ theiǭ boulēmati metroumenēn. “Hosa gar’ bouletai, dynatai" kai touto hēmas ho Prophētēs saphōs edidaxe" e Panta gar, phēsin, hosa ēthelēsen ho Kyrios epoiēsen. » Tōn eirēmenōn de didaskalos hē theia Rhraphē. ᾿Akouomen gar tou Theou legontos en tę̄ tēs nomothesias archę̄" e« Egō Kyrios ho Theos dou, ho exagagōn se ek gę̄s Aigyptou " ouk esontai soi theoi heteroi plēn emou. » Kai palin" « elchoue, Israēl, Kyrios ho Theos sou Kyrios heis esti. » Synǭda de toutois kai dia Hēsaïou tou prophētou didaskei" e« Egō gar, phēsi, Theos prōtos, kai egō meta tauta, kai plēn emou ouk esti Theos. » ᾿- e«Emprosthen mou ouk estin allos theos, kai met᾽ eme ouk estai, kai plēn emou ouk eati. » Kai palin" s« Egō Theos, kai met᾽ eme ouk estai. » Kai palin" e« Egō eimi Theos, kai ouk estin heteros plēn emou - dikaios sōtēr ouk esti parex emou. » Saphōs de dia toutōn tous Balentinou, kai Markou, kai Basilidou, kai Markiōnos dielenchei lērous. Oute … Theon, alla ton hauton einai kai prōton kai eschaton. Symphōnei de toutois tōn hierōn Erangeliōn hē theia didaskalia. Ho gar. Sōtēr kai Kyrios hēmōn pasan tēn hyper hēmōn dikaiosynēn plērōn (autos gar ephē pros ton Iōannēn" «iAphes arti" houtō gar dei plērōthēnai pasan dichaiosynę̄ēn n), katedexato, hate dē anthrōpos hōn, kai tēn chreian tēs proseuchēs, kai ton Patera didaxai tous apostolous apēngeilen" en schēmati de proseuchēs tēn tēs theologias didaskalian tois mathētais prosenēnochen. e Hautē gar esti, phēsin, hē aiōnios zōē, hina ginōskōsi se ton. monon alēthinon theon. » Kai palin" s« Exomologoumai soi, Ēater, Kyrie tou ouranou kai tēs gēs, hoti apekrypsas tauta apo tōn sophōn kai synetōn, kai apeka- B lypsas auta nēpiois. » Kai ho theios de ᾿Apostolros houtō legei" e« Tǭ de basilei tōn aiōnōn aphthartǭ, monǭ Theǭ, timē kai doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn. » Kai palin" «e« Heis Theos, heis mesitēs Theou kai anthrōpōn, anthrōpo: Christos Iēsous. » Kai authis" «e Heis Theos Patēr, ex hou ᾿pa panta. n Kai heteras de kampollas chrēseis estin. heurein tēs Palaias kai tēs Kainēs, deichnysas tēn symphōnian, kai ton hena chēryttousas Theon, Kai aoraton de einai auton, kai hē Palaia didaskei, kai hē Kainē. En men gar tę̄ Palaią pros ton Mōysea phēsin: e Oudeis opsetai to prosōpon mou, kai zēsetai )» en de tois hierois Euangeliois ho Kyrios ephē" e« Ouk hoti ton Patera tis heōraken, ei mē ho hōn ek tou Theou, houtos heōrachs. ton Patera. » Touto toi kai ho thespesios euangelistēs boą « Theon oudeis heōrake pōpote. » Deiknysi de kai pothen memathēken epagei gar᾽ e Ho monogenēs Huios, ho hōn eis ton kolpon tou. Patros, ekeinos exēgēsato, » Boą de kai ho, ᾿Apoatolos" e ᾿Aphthartǭ, monǭ sophǭ Theǭ doxa kai timē eis tous aiōnas tōn aiōnōn. ᾿DAmēn. » Kai palin" « Hon eiden oudeis anthrōpōn, oute idein dynēsetai, » Kai to apeiron de autou kai aperigraphon palin kai ek tēs Palaias kai ek tēs Kainēs edidachthēmen. Kai en men tę̄ Palaią phēsin ho Theos" e Mē ouki. ton. ouranon kai tēn gēn egō plērō? legei Kyrios. » Kai palin. « Ho ouranos moi thronos, hē de gē hypopodion tōn podōn mou " poïxon, oikon oikodomēsete moi, legei Kyrios, hē tis topos … boą, hoti e« Hen tę̄ cheiri autou ta perata tēs gēs. » Kai cheira men keklēke, tēs oichonomichę̄s gameōs tēn energeian edeixe hoe ouk auton en tois pasi perigegrammenon, alla panta tēs autou proauton phēsi" e Pou poreuthō apo tou pneumatos sou? kai apo tou prosōpou sou pou phygō? Ean anadō eis ton ouranon, sy ekei ei" kai ean chatadō eis ton hadēn, parei" ean analadoimi tas pterygas mou kat᾽ orthron, kai kataskēnōsō eis ta eschata tēs thalassēs ' kai gar ekei hē cheir sou hodēgēsei me, chai chathexes me hē dexia sou. » Tauta de to aperigraphon hautou kai tēs ousias kai tēs dynameōs eichnysi. Kai ho prophētēs de Hēsaïas boą e« Ho katechōn ton gyron tēs gēs, kai tous enoikountas en autę̄ hōsei akridas. » Kai palin, tēn tōn eidōlōn dielenchōn astheneian, tautēn hēmin peri tou Theou tōn holōn tēn didaskalian prosēnenke " e Tis gar, phēsin, emetrēse tę̄ cheiri hautou to hydōr, kai ton ouranon spithamę̄? Tis estēse ta orē stathmǭ, kai tas napas zygǭ? Tis egnō noun Kyrion, kai tis syymooulos autou egeneto, hos symoithasei auton? hē tis edeixen autǭ chrisin, ē hodon syneseōs tis edeixen autǭ? n» Eita hōs enēn anthrōpinę̄ dianoią kai glōttę̄ pēlinę̄, to apeiron deiknysi tēs dynameōs. « Ei panta gar, phēsi, ta ethnē hōs stagōn apo kadou, kai hōs rhopē zygou, kai hōs homoiōsete Kyrion, hē tinei homoiōmati homoiōsete auton? » Ei de ouranos kai hē gę̄ kai tōn hydatōn hē physis pasēs physeōs ktistēs periechticha, toutōn de pantōn metron tēs theias cheiros to metron, schopēsatōsan hoi ton Theon tę̄ glōttę̄ metrein epicheirountes tēs physeōs ekeinēs to apeiron " cheira noountes, ou to tou sōmatos morion, alla tēn panta techtē… peri tou Theou tōn holōn hē Palaia didaskei Graphē" heuroi d᾽ an tis hetera paraplēsia tōn eirēmenōn, to aperigraphon kai tēs ousias, kai tēs sophias, kai tēs dynameōs tēs theias didaskonta. En de tois hierois Euangeliois ta paraplēsia phronein ho Kyrios tēn Samareitin edidaxen. ᾿Ekeinēs gar topazousēs topǭ perigegraphthai to Theion, kai toutou charin eirēchuias᾽ « Hoi pateres hēmōn en tǭ orei toutǭ prosekynēsan, hymeis de legete hoti en Hierosolymois dei proskynein » ho Kyrios autēn tas enantias exepaideuse doxas, kai edidaxe to tēs theias physeōs aperigraphon " ephē gar pros autēn e ᾿Amēn legō soi, gynai, hoti erchetai hōra, kai nyn estin, hote oute en Hierosolymois, oute en tǭ topǭ toutǭ proskynēsousi tǭ Patri. » Houtō te didaxas, ou topois tisi tēn theian perigegrammenēn latreian, epēgage" «e Pneuma ho theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein. » Kata tauto de kai to asōmaton tēs … aiōnios ho tōn holōn theos, ho makarios didaskei Dadid, nyn men legōn" « ᾿Apo tou aiōnos kai heōs tou aiōnos sy ei" » nyn de" s Ei phachousetai ho Theos, kai tapeinōsei autous ho hyparchōn pro tōn aiōnōn. » Didaskei de kai ho prophētēs Hēsaias boōn" « Ho' Theos ąiōnios, ho kataschenasas ta akra tēs gēs ou. peinasei, oude kopiasei, oude estin exeuresis tēs phronēseōs autou. » Ho de theios ᾿Apostolos kai poiētēn auton tōn aiōnōn epistatai. Ho de Kyrios ou monon tēn theian physin pro tēs ktiseōs einax phēsin, alla kai tēn basileian tois hagiois heutrepesthai pro chatadolę̄ēs kosmou. Tauta kai para tēs Palaias, kai para tēs Kainēs Graphēs peri tēs tōn holōn archēs edidachthēmen᾽ hou kata tous Balentinou kai Basilidou mythous, arrhenōn kai thēleiōn Aiōnōn syzygias kai mixeis, kai prodolas, oude kata tas Kerdōnos, kai Markiōnos, kai tou Manentos diaphorous kai enantias archas, alla mian archēn, tēn autēn kai agathēn kai dikaian, hōs hysteron epideixomen.
Both the Old and the New Scripture teach that there is one first principle of all things, the God of all and Father of our Lord Jesus Christ: unbegotten, imperishable, eternal, infinite, uncircumscribed, [indivisible], uncompounded, bodiless, invisible, simple, good, just, spiritual light, power bounded by no measure but measured only by the divine will. For whatever he wills, he can do; and the Prophet taught us this clearly: “For all things,” he says, “whatever the Lord willed, he did.” The divine Scripture is the teacher of what has been said. For we hear God saying at the beginning of the lawgiving: “I am the Lord your God, who brought you out of the land of Egypt; you shall have no other gods besides me.” And again: “Hear, O Israel, the Lord your God is one Lord.” In harmony with these he teaches also through the prophet Isaiah: “For I,” he says, “am God the first, and I am after these things, and besides me there is no God.” And: “Before me there is no other god, and after me there shall not be, and besides me there is none.” And again: “I am God, and after me there shall be none.” And again: “I am God, and there is no other besides me; a righteous Savior there is none except me.” By these he clearly refutes the nonsense of Valentinus, Marcus, Basilides and Marcion. Neither … God, but the same is both first and last. The divine teaching of the holy Gospels agrees with these. For our Savior and Lord, fulfilling all righteousness on our behalf (for he himself said to John, “Let it be so now, for thus it is fitting to fulfil all righteousness”), accepted, as being man, the need of prayer too, and announced that he would teach the apostles about the Father; and in the form of a prayer he offered the disciples the teaching of theology: “For this,” he says, “is eternal life, that they know you, the only true God.” And again: “I give thanks to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to infants.” And the divine Apostle says thus: “To the King of the ages, incorruptible, the only God, be honor and glory forever and ever. Amen.” And again: “One God, one mediator between God and men, the man Christ Jesus.” And again: “One God, the Father, from whom are all things.” One can find very many other passages of the Old and the New, showing their agreement and proclaiming the one God. That he is invisible both the Old and the New teach. In the Old he says to Moses: “No one shall see my face and live”; in the holy Gospels the Lord said: “Not that anyone has seen the Father, except the one who is from God; he has seen the Father.” This is what the inspired evangelist cries: “No one has ever seen God.” And he shows where he learned it, for he adds: “The only-begotten Son, who is in the bosom of the Father, he has made him known.” The Apostle too cries: “To the incorruptible, the only wise God, be glory and honor forever and ever. Amen.” And again: “Whom no one among men has seen or can see.” His infinity and uncircumscribability we have again been taught by the Old and the New. In the Old God says: “Do I not fill heaven and earth? says the Lord.” And again: “Heaven is my throne, and the earth the footstool of my feet; what house will you build for me, says the Lord, or what place …?” [And David] cries: “In his hand are the ends of the earth.” He has called it a hand, but shown the activity of his providential power; and he showed that he is not circumscribed in all things, but that all things [are held] by his pro[vidence] …. [David says to] him: “Where shall I go from your Spirit, and where shall I flee from your face? If I go up into heaven, you are there; if I go down into Hades, you are present; if I take my wings at dawn and dwell at the farthest parts of the sea, even there your hand will lead me, and your right hand will hold me.” These words show that both his substance and his power are uncircumscribed. The prophet Isaiah too cries: “He who holds the circle of the earth, and those who dwell in it are like grasshoppers.” And again, refuting the weakness of idols, he offered us this teaching about the God of all: “Who,” he says, “has measured the water in his hand, and heaven with a span? Who has set the mountains on a scale and the valleys in a balance? Who has known the mind of the Lord, and who has been his counselor, to instruct him? Or who showed him judgment, or who showed him the way of understanding?” Then, as far as human thought and a tongue of clay allow, he shows the infinity of his power: “For if all the nations are like a drop from a bucket and like the turn of a scale, … and to whom will you liken the Lord, or with what likeness will you compare him?” If heaven, earth and the nature of the waters encompass every created nature, and the measure of all these is the measure of the divine hand, let those who try to measure God with their tongue consider the infinity of that nature, understanding the hand not as a part of the body but as the power that crafts all things. [This is what] the Old Scripture teaches about the God of all; one could find other things similar to what has been said, teaching that the divine substance, wisdom and power are uncircumscribed. In the holy Gospels the Lord taught the Samaritan woman to think similarly. For when she supposed that the Divine is circumscribed by place, and therefore said, “Our fathers worshiped on this mountain, but you say that one must worship in Jerusalem,” the Lord trained her out of these contrary opinions and taught the uncircumscribed nature of the divine being. For he said to her: “Truly I tell you, woman, an hour is coming, and now is, when neither in Jerusalem nor in this place will they worship the Father.” Having taught thus that divine worship is not circumscribed by places, he added: “God is spirit, and those who worship him must worship in spirit and truth.” In the same way he taught his bodilessness …. That the God of all is eternal the blessed David teaches, now saying, “From everlasting to everlasting you are,” now, “God will hear and humble them, he who exists before the ages.” The prophet Isaiah too teaches, crying: “The eternal God, who formed the ends of the earth, will not hunger nor grow weary, and there is no searching out his understanding.” The divine Apostle knows him as maker of the ages. And the Lord says not only that the divine nature exists before creation, but that the kingdom was prepared for the saints before the foundation of the world. These things we have been taught by both the Old and the New Scripture about the first principle of all things: not, as in the fables of Valentinus and Basilides, pairings, minglings and emanations of male and female Aeons, nor, as with Cerdo, Marcion and Mani, different and opposed principles, but one principle, the same both good and just, as we shall show later.
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Ὥσπερ δὲ εἰς ἕνα Θεὸν πιστεύειν μεμαθήκαμεν, οὕτω δὴ καὶ εἰς ἕνα Υἱὸν πρὸ τῶν αἰώνων γεγεννημένον. Καὶ οὔτε κατὰ τοὺς Βαλεντίνου μύθους ἄλλον εἶναί φαμεν τὸν Μονογενῇ, καὶ ἄλλον τὸν Λόγον, καὶ: ἕτερον τὸν Χριστὸν, καὶ αὖ πάλιν Ἰησοῦν " οὔτε κατὰ. τὴν ᾿Αρείου καὶ Εὐνομίου βλασφημίαν κτίσμα τὸν. Κύριον ἡμῶν Ἰησοῦν Χριστὸν ὀνομάζομεν. Μονογενῇ γὰρ εἶναί φησιν ἡ θεία Γραφή " εἰ δὲ κτιστός ἐστιν, οὐ μονογενής ἀδελφὴν γὰρ ἔχει τὴν κτίσιν, καὶ. ἅπαντα τὰ τῆς κτίσεως μόρια. Ἐὶ δὲ μονογενής ἐστι, ὥσπερ οὖν ἐστιν, οὐδεμίαν ἄρα ἔχει πρὸς τὰ κτιστὰ κοινωνίαν. Ὅτι δὲ μονογενής ἔστιν, αὐτὸς ὁ Μονογενὴς ἐδίδαξεν, εἰπών" ε« Οὕτως ἠγάπησεν ὁ Θεὸς. τὸν κόσμον, ὥστε τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδω.-κεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. » Καὶ μετ᾽ ὀλίγα" « Ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται" ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι οὐ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ. » Ὁ δὲ Εὐαγγελιστῆς. οὕτως ἔφη «ε Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσχῆνγωσεν ἐν ἡμῖν " καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, ὡς Μονογενοῦς παρὰ Πατρός " πλήρης χάριτος καὶ ἀληθείας. » Οὐδὲ γὰρ τῆς σαρκὸς ἡ φύσις ἐσμίχρνυνε τῆς θεότητος τὴν ἀξίαν" ἀλλὰ καὶ σάρκα περικείμενος ἐδείκνυ τὴν πατρῴαν εὐγένειαν. Καὶ φάλιν᾽ ε« Ὁ μονογενὴς Υἱὸς, ὁ ὧν εἰς τὸν κόλπον τοῦ Ηατρὸς, ἐκεῖνος ἐξηγήσατο. ν Καὶ ὁ Βαπτιστὴς δὲ βοᾷ " « Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον " ὁ δὲ ἀπειθῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἀλλ᾽ ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾽ αὐτόν. » Καὶ πάντες ᾿ δὲ οἱ ἀπόστολοι Υἱὸν αὐτὸν καὶ γνήσιον καὶ ἀληθινὸν ὀνομάζουσιν τοῦ θεοῦ. Καὶ αὐτὸς δὲ ὁ Πατὴρ δὶς οὖρανόθεν φθεγξάμενος, τὸ γνήσιον ἔδειξε τῆς γεννήσεως᾿ ἔφη γάρ᾽ « Οὗτός ἐστιν ὁ Υἱός μου ὁἀγαπητὸς, ἐν ᾧ ηὐδόκησα. ν» Καὶ τί λέγω τὸν Βαπτεστὴν͵ καὶ τὸν εὐαγγελιστὴν, καὶ τοὺς ἄλλους ἀποστόλους, καὶ τὸν τῶν ὅλων Θεόν : Οὐδὲ γὰρ ὁ διάδολος, ὁ τοῦ Ψεύδους πατὴρ, ἄλλως αὐτὸν ὀνομάσαι τετόλμηκεν " ἀλλὰ πρὸ μὲν τῶν ἀγώνων ἐνδοιάζων ἔλεγεν " « Εἰ γίὸς εἶ τοῦ Θεοῦ " μετὰ δὲ τὴν νίκην,! μαθὼν ὅσεις ὧν, ἀναμφιθόλως βοᾷ" « Τί ἡμῖν καὶ σοὶ. ΥἹὲ τοῦ Θεοῦ; Ἧλθες πρὸ καιροῦ βασανίσαι ἡμᾶς. » Ἐν δὲ Φιλίπποις, καὶ Ὕψιστον αὐτὸν καὶ θεὸν προσηγόρευσεν. Οὗτοι γὰρ, ἔφη, οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσὶν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίάς. ν» Δούλους δὲ τοὺς ἀποστόλους τοῦ Χριστοῦ προσηγόρευσεν, παρ᾽ αὐτῶν τοῦτο μεμαθηκώς. Τοῦτο γὰρ τοῦ θείου Παύλου καὶ λέγοντος καὶ γράφοντος ἤκουε. « Παῦλος γὰρ, φησὶ, δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ᾿Απόστολος "» καὶ, « Παῦλος καὶ Τιρόθεος δοῦλοι Ἶησοῦ Χριστοῦ. ὃ Ἐλ δὲ αὐτὸς ὁ τοῦ ψεύδους διδάσκαλος, καὶ Υἱὸν ὀνομάζει, καὶ Ὕψιστον, χοαὰ Υἱὸν τοῦ Θεοῦ, ταῖς τῆς ἀληθείας παραχωρῶν δοτραπαῖς, νικῆς σαι ἄρα φιλονεικοῦσι τοῦ Ἠατρὸς τὴν προσφω" νίαν κτίσμα τὸν Υἱὸν προσαγορεύειν τολμῶντες. “Ὅτι δὲ καὶ οἱ θεῖοι ἄνδρες ὝΨιστον αὐτὸν ὀνσμάζουσιν, ἔστιν ἀκοῦσαι Ζαχαρίου πρὸς τὸν υἱὸν ἕαυκοῦ λέγοντος" « Κὰὶ σὺ, παιδίον, προφήτης κληθήσῃ ᾿ προπορεύσῃ γὰρ πρὸ προσώπον Κυρίου, ἑτοιμάσαι ὁδοὺς αὐτοῦ. » Προεπορεύθη δὲ ὁ μέγας Ἰωάννης, οὐ τοῦ Θεοῦ καὶ Πατρὸς, ἀλλὰ τοῦ μονο- «ενοῦς Υἱοῦ. Καὶ τούτου μάρτυς αὐτός " ἐρωτηθεὶς γὰρ, εἰ αὐτός ἐστιν ὁ Χριστὸς, τοῦτο μὲν ἢρνήθη, ᾿ ἔφη δέ" «ε ᾿Απεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. » Καὶ ὁ θεσπέσιος δὲ Δαδὶδ πρὸς αὐτόν φησι" « Γνώτωσᾶν ὅτι ὄνομά σοι Κύριος, σὺ μόνος Ὕψιστος ἐπὶ πᾶσαν τὴν γῆν. » Εἰ γὰρ Κύριος ὁ Υἱὸς (ει Εἷς γὰρ Κύριος Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα, » κατὰ τὸν δεῖον ᾿Απόστολον’ καὶ, « Εἷΐς Κύριος, μία πίστις »), Ὕψιστος ἄρα ὁ Υἱὸς, ἐπειδήπερ καὶ Κύριος. ᾿Αλλὰ περὶ μὲν τούτων πολλοὺς πρὸς ἴΑρειον καὶ Εὐνόμιον ἐν τοῖς πρὸς ἐκείνους διεξήλθομεν λόγους. ᾿Επὶ τὴν προκειμένην τοίνυν μεταδώμεν διδασκαλίαν, καὶ δείξωμεν, ὅτι τὸν αὐτὸν καὶ Κύριον, καὶ Μονογενῇ, καὶ τὸν Θεὸν εἶναι Αόγον, καὶ Σωτῆρα, καὶ Ἰησοῦν ἐδιδάχθημεν. Παραγάγωμεν δὲ Ἰέτρον εἰς μέσον, τὸν πρῶτον τάσδε τὰς προσὴγορίας συμφώνως ὁμολογήσαντα. Τῶν γὰρ ἀποστόλων πρῶτος ἐρωτηθεὶς ὑπὸ τοῦ Σωτῆρος " « Ὑμεῖς δὲ, τίνα με λέγετε εἶναι; ἀπεκρίνατο" Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. » Ὧ δὲ θεῖος Ἰωάννης ὁ εὐαγγελιστὴς, τὸν αὐτὸν καὶ Λόγον καλεῖ προαιώνιον, καὶ μονογενῆ Υῖὸν, καὶ τῶν ἀπάντων δημιουργὸν, καὶ Χριστὸν Ἰησοῦν. ε Ἐν ἀρχῇ γὰρ, φησὶν, ἦν ὀιλόγος" ν τοῦτο δὲ τοῦ ἀϊδίου δηλωτικόν " ὁ γὰρ ἐν ἀρχῇ ὧν, ἀεὶ ἦν δηλονότι. Οὐ γὰρ εἶπεν’ Ἔν ἀρχῇ ἐγένετο, ἣ, Ἐν ἀρχῇ ἐκτίσθη" ἀλλ᾽ « Ἐν ἀρχῇ ἦν. ν» Διδάσκει δὲ … τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. ν Εἶτα τὸ προοίμιον ἀναλαμδάνει, καί φησιν" ε Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. » Καὶ τῷ μὲν κοινῷ τοῦ ὀνόματος τὸ ὁμοούσιον ἔδειξε “ τῷ δὲ φάναι Θεὸν πρὸς Θεὸν, τὸ διάφορον τῶν προσώπων ἐδήλωσε. Τοῦτον καὶ Υἱὸν μονογενῆ, καὶ Ἰησοῦν Χριστὸν πολλάκις ἐκάλεσε. Καὶ ὁ πάνσοφος δὲ Παῦλος οὕτως φησίν “ ε “Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμυν ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάδωμεν. » Καὶ πάλιν" ε Ὅτε: δὲ εὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὑτοῦ, ἀποκαλύψαι τὸν Υἱὸν αὑτοῦ ἐν ἐμοί. » Καὶ μυρίας δὲ τοιαύτας μάζουσι, καὶ ἀΐδιον Υἱὸν, καὶ τοῦ Πατρὸς συναΐδιον. Τοῦτο διδάσκων ουὐτος αὐτὸς ὁ διδάσκαλος, πρῶτον μὲν αὐτὸν τῶν αἰώνων δείκνυσι ποιητήν. ε Ἐπ᾽ἐσχάτον γὰρ, φησὶ, τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν ἔθετο κληρονόμον πάντων, δι᾿ οὗ καὶ τοὺς αἰῶνας ἐποίησεν. ε Ἐπειδὴ δὲ οἱ τὰ θεῖα θεοπρεπῶς νοεῖν οὐκ ἐθέλοντες οὐκ οἴονται δυνατὸν συναΐδιον εἶναι τοῦ Θεοῦ τὸν ἐκ τοῦ Θεοῦ " τῷ νόμῳ γὰρ τῆς τῶν ἀνθρώπων φύσεως καὶ τὴν θείαν ὑποκεῖσθαι φύσιν ἀνοήτως νομίζοντες, πρεσθδύτερον λήφασιν Υἱοῦ τὸν Πατέρα" διά τινος εἰκόνος ὁ θεῖος ᾿Απόστολος ἐναργῶς ἐπιδείκνυσιν, ὅτι καὶ ἐκ τοῦ Θεοῦ καὶ σὺν θεῷ ἐστιν ὁ μονογενὴς Υἱός. ᾿Απαύς ἴδσμα γὰρ αὐτὸν προσηγόρευσε δόξης. Τὸ γὰρ ἀπαύγασμα, καὶ ἐκ τοῦ πυρὸς ἔχει τὴν ὕπαρξιν, καὶ τῷ πυρὶ συνυπάρχει" συμπέφυχε γὰρ τῷ πυρὶ τὸ ἀπαύγασμα, καὶ ἡ ἀκτὶς τῷ ἡλίῳ " ἐξ οὗ γὰρ ἥλιος, ἐξ ἐχείνου καὶ ἀκτῖνες. ᾿Αλλ᾽ αἴτιος τῶν ἀκτίνων ὁ ἥλιος, καὶ τὸ πῦρ τοῦ ἀπανυγάσματος " οὐ γὰρ ἥλιος ἐξ ἀκτίνων, ἄλλ᾽ ἀκτῖνες ἐκ τοῦ ἡλίου γεννῶνται, καὶ τὸ ἀπαύγασμα ἐκ τοῦ πυρὸς φύεται. Οὕτως ὁ μονογενὴς Υἱὲς γεγέννηται μὲν ἐκ τοῦ Πατρὸς, σύνεστι δὲ τῷ νῷ, ὡς ὁ λόγος τῷ γεγεννηκότι, καὶ τὸ ἀπαύγασμα τῷ πυρὶ, καὶ ἡ ἀκτὶς τῷ ἡλίῳ. ᾿Αλλὰ τούτων ἕχαστον. οὐκ ὑφέστηκεν αὐτὸ καθ᾽ ἑαυτὸ, ἀλλ᾽ ἐν ἐχεέίνῳ, ἐξ οὗπερ ἔφυ, τὴν ὑπόστασιν ἔχει. Ὁ δὲ Θεὸς Λόγος, τὸ ἀπαύγασμα τῆς δόξης, οὐκ ἐνέργειά τίς ἐστιν καθ᾽ ἑαυτὴν ὑφεστῶσα. Οὐ γὰρ ἁπλῶς Λόγος ὠνό-, μᾶσται, ἀλλὰ Θεὸς Λόγος" οὐδὲ μόνον ἀπαύγασμα " δόξης, ἀλλὰ καὶ χαρακτὴρ ὑποστάσεως. Ἐπειδὴ γὰρ ᾿οὐχ οἷόν τε ἦν εἰκόνι μιᾷ σαφῶς διδάξαι τὰ θεῖα, διὰ πλειόνων εἰκόνων οὕτω πως ταῦτα μανθάνομεν. Καὶ τὸ μὲν ἀπαύγασμα τῆς δόξης διδάσκει τὸ συναῖδιον " ὁ … ὁμοιόνητος. δείκνυσι, καὶ τὸ τῶν ὑποστάσεων διδάὄχει διάφορον " ὁ δὲ λόγος δηλοῖ τὸ ἀπαθὲς τῆς γεννήσεως. Ἵνα γὰρ μὴ Υἱὸν ἀκούοντες εἰς ἀνθρωπίνας ὧμῖν γεγνηθήῆναι τὸν τῶν ὅλων δημιουργὸν, Λόγον αὐτὸν προσηγόρευσε " ταύτῃ διδάσκων, ὡς ἡ γέννησις ἐκείνη σάθους παντὸς ἐλευθέρα. Οὐδὲ γὰρ ὁ νοῦς ὁ ἡμέτερος, ὠδίνων τὸν λόγον, δεῖται τῆς τοῦ θήλεος κοινωνίας, ἣ τομὴν, ἣ ῥεῦσιν ὑπομένει τινά " ἀλλὰ τέλειος ὧν, τέλειον ἀποτελεῖ τὸν λόγον. Διὰ μὲν οὗν τούτων, καὶ τὸ τῇς γεννήσεως ἀπαθὲς, καὶ τὸ ἀΐδιον τοῦ Μονογενοῦς ἐδιδάχθημεν. "Ὅτι ὃὲ καὶ ἰσοδύναμος τοῦ γεγεννηκότος, καὶ κατὰ πάντα ὅμοιός κε καὶ ἴσος, ἐκ τῆς τοῦ Κυρίου διδασκαλίας χατα: ἄρτι ἐργάζεται, χἀγὼ ἐργάζομαι. » Καί ε« “Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω δαὶ ὁ Υἱὸς οὖς θέλει: ζωοποιεῖ. » Καί ε« Πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστι. » Καί" ε« Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. » Καί" ε« Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. » Ἐν δὲ τούτοις σαφῶς τὸ ἀπαράλλακτον τῆς ὁμοιότητος ἔδειξε. Τοῦ γὰρ Φιλίππου τὸν Πατέρα δειχθῆναι παραχαλέσαντος, ὁ Κύριος ἑαυτὸν ἔδειξε, ταύτῃ διδάσκων, ὡς εἰκών ἀστι τοῦ γεννήσαντος ζῶσα, ἐναργῶς δειχνῦσα τοῦ γεγεννῃκότος τοὺς χαρακτῆρας. Ἔφη γὰρ πρὸς τὸν Φίλιππον᾽ ε Τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἶμι, καὶ οὐκ ξγνωκάς με, Φξλιπσε; » Τὸν Πατέρα, φησὶν, ἐπιθυμεῖς ἰδεῖν ὁρῶν. ἐμέ; Οὐκοῦν οὐκ ἔγνως ἐμέ “ εἰ γὰρ ἐγνώχεις ἐμὲ, οὐκ ἂν ἰδεῖν ἐκεῖνον ἐπεπόθησας " ἐν ἐμοὶ γὰρ ὁ Πατὴρ θεωρεῖται. Διὰ τοῦτο γὰρ ττἤγαγεν" « Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. » ἴοψιν δὲ ἐνταῦθα τῆς πίστεως τὴν θεωρίαν ἐκάλεσε. « Τοσοῦτον γὰρ, φησὶ, χρόνον μεθ᾽ ὑμῶν εἶμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; » Οὐκ εἶπεν, Οὐκ ἑώρακας, ἀλλ᾽ « Οὐκ ἔγνωκας. » 'Εώρα γὰρ ὁ Φίλιππος τὸ ὁρώμενον, τὴν δὲ ἀόρατον οὐκ ἐθεώρει θεότηξεα. Διὸ δὴ καὶ ἠτιάθη, ὡς τὸν Υἱὸν οὐκ ἐγνωκὼς ἀχρι- Θῶς, καὶ τούτου εἵνεκα τὸν Πατέρα ποθήσας ἰδεῖν. ᾿Αλλὰ γὰρ εἰ πρὸς πᾶσαν αἴρεσιν ταῖς ἀποδείξεσι πάσαις χρησαίμεθα, οὐ δέκα μόνον, οὐδὲ εἴκοσι βίόλους τῆς κἀτηγορίας πληρώσομεν" κατὰ δὲ τούτων ἤδη δυοκαίδεκα πρώην συνεγράψαμεν λόγους, καὶ πρὸς τούτοις νῦν καὶ τῆς ἄλλης θεολογίας τε ἡθικῆς καὶ διδασκαλίας τὸν σκοπὸν ἐπεδείξαμεν.
Hōsper de eis hena Theon pisteuein memathēkamen, houtō dē kai eis hena Huion pro tōn aiōnōn gegennēmenon. Kai oute kata tous Balentinou mythous allon einai phamen ton Monogenę̄, kai allon ton Logon, kai: heteron ton Christon, kai au palin Iēsoun " oute kata. tēn ᾿Areiou kai Eunomiou blasphēmian ktisma ton. Kyrion hēmōn Iēsoun Christon onomazomen. Monogenę̄ gar einai phēsin hē theia Graphē " ei de ktistos estin, ou monogenēs adelphēn gar echei tēn ktisin, kai. hapanta ta tēs ktiseōs moria. Ei de monogenēs esti, hōsper oun estin, oudemian ara echei pros ta ktista koinōnian. Hoti de monogenēs estin, autos ho Monogenēs edidaxen, eipōn" e« Houtōs ēgapēsen ho Theos. ton kosmon, hōste ton Huion hautou ton monogenē edō.-ken, hina pas ho pisteuōn eis auton mē apolētai, all᾽ echę̄ zōēn aiōnion. » Kai met᾽ oliga" « Ho pisteuōn eis auton ou krinetai" ho de mē pisteuōn ēdē kekritai, hoti ou pepisteuken eis to onoma tou monogenous Huiou tou Theou. » Ho de Euangelistēs. houtōs ephē «e Kai ho Logos sarx egeneto, kai eschēngōsen en hēmin " kai etheasametha tēn doxan autou, hōs Monogenous para Patros " plērēs charitos kai alētheias. » Oude gar tēs sarkos hē physis esmichrnyne tēs theotētos tēn axian" alla kai sarka perikeimenos edeikny tēn patrǭan eugeneian. Kai phalin᾽ e« Ho monogenēs Huios, ho hōn eis ton kolpon tou Ēatros, ekeinos exēgēsato. n Kai ho Baptistēs de boą " « Ho pisteuōn eis ton Huion, echei zōēn aiōnion " ho de apeithōn tǭ Huiǭ, ouk opsetai tēn zōēn, all᾽ hē orgē tou Theou menei ep᾽ auton. » Kai pantes ᾿ de hoi apostoloi Huion auton kai gnēsion kai alēthinon onomazousin tou theou. Kai autos de ho Patēr dis ouranothen phthenxamenos, to gnēsion edeixe tēs gennēseōs᾿ ephē gar᾽ « Houtos estin ho Huios mou hoagapētos, en hǭ ēudokēsa. n» Kai ti legō ton Baptestēn͵ kai ton euangelistēn, kai tous allous apostolous, kai ton tōn holōn Theon : Oude gar ho diadolos, ho tou Pseudous patēr, allōs auton onomasai tetolmēken " alla pro men tōn agōnōn endoiazōn elegen " « Ei gios ei tou Theou " meta de tēn nikēn,! mathōn hoseis hōn, anamphitholōs boą" « Ti hēmin kai soi. HuIe tou Theou? Hēlthes pro kairou basanisai hēmas. » En de Philippois, kai Hypsiston auton kai theon prosēgoreusen. Houtoi gar, ephē, hoi anthrōpoi douloi tou theou tou hypsistou eisin, hoitines katangellousin hymin hodon sōtērias. n» Doulous de tous apostolous tou Christou prosēgoreusen, par᾽ autōn touto memathēkōs. Touto gar tou theiou Paulou kai legontos kai graphontos ēkoue. « Paulos gar, phēsi, doulos Iēsou Christou, klētos ᾿Apostolos "» kai, « Paulos kai Tirotheos douloi Iēsou Christou. ho El de autos ho tou pseudous didaskalos, kai Huion onomazei, kai Hypsiston, choaa Huion tou Theou, tais tēs alētheias parachōrōn dotrapais, nikēs sai ara philoneikousi tou Ēatros tēn prosphō" nian ktisma ton Huion prosagoreuein tolmōntes. “Hoti de kai hoi theioi andres HyPsiston auton onsmazousin, estin akousai Zachariou pros ton huion heaukou legontos" « Kai sy, paidion, prophētēs klēthēsę̄ ᾿ proporeusę̄ gar pro prosōpon Kyriou, hetoimasai hodous autou. » Proeporeuthē de ho megas Iōannēs, ou tou Theou kai Patros, alla tou mono- «enous Huiou. Kai toutou martys autos " erōtētheis gar, ei autos estin ho Christos, touto men ērnēthē, ᾿ ephē de" «e ᾿Apestalmenos eimi emprosthen ekeinou. » Kai ho thespesios de Dadid pros auton phēsi" « Gnōtōsan hoti onoma soi Kyrios, sy monos Hypsistos epi pasan tēn gēn. » Ei gar Kyrios ho Huios (ei Heis gar Kyrios Iēsous Christos, di᾽ hou ta panta, » kata ton deion ᾿Apostolon’ kai, « Heiïs Kyrios, mia pistis »), Hypsistos ara ho Huios, epeidēper kai Kyrios. ᾿Alla peri men toutōn pollous pros iAreion kai Eunomion en tois pros ekeinous diexēlthomen logous. ᾿Epi tēn prokeimenēn toinyn metadōmen didaskalian, kai deixōmen, hoti ton auton kai Kyrion, kai Monogenę̄, kai ton Theon einai Aogon, kai Sōtēra, kai Iēsoun edidachthēmen. Paragagōmen de Ietron eis meson, ton prōton tasde tas prosēgorias symphōnōs homologēsanta. Tōn gar apostolōn prōtos erōtētheis hypo tou Sōtēros " « Hymeis de, tina me legete einai? apekrinato" Sy ei ho Christos ho Huios tou Theou tou zōntos. » Hō de theios Iōannēs ho euangelistēs, ton auton kai Logon kalei proaiōnion, kai monogenē Uion, kai tōn apantōn dēmiourgon, kai Christon Iēsoun. e En archę̄ gar, phēsin, ēn oilogos" n touto de tou aïdiou dēlōtikon " ho gar en archę̄ hōn, aei ēn dēlonoti. Ou gar eipen’ En archę̄ egeneto, hē, En archę̄ ektisthē" all᾽ « En archę̄ ēn. n» Didaskei de … ton Theon, kai Theos ēn ho Logos. n Eita to prooimion analamdanei, kai phēsin" e Houtos ēn en archę̄ pros ton Theon. » Kai tǭ men koinǭ tou onomatos to homoousion edeixe “ tǭ de phanai Theon pros Theon, to diaphoron tōn prosōpōn edēlōse. Touton kai Huion monogenē, kai Iēsoun Christon pollakis ekalese. Kai ho pansophos de Paulos houtōs phēsin “ e “Hote de ēlthe to plērōma tou chronou, apesteilen ho Theos ton Huion autou, genomenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomyn exagorasę̄, hina tēn huiothesian apoladōmen. » Kai palin" e Hote: de eudokēsen ho aphorisas me ek koilias mētros mou, kai kalesas dia tēs charitos hautou, apokalypsai ton Huion hautou en emoi. » Kai myrias de toiautas mazousi, kai aïdion Huion, kai tou Patros synaïdion. Touto didaskōn ouytos autos ho didaskalos, prōton men auton tōn aiōnōn deiknysi poiētēn. e Ep᾽eschaton gar, phēsi, tōn hēmerōn toutōn elalēsen hēmin en Huiǭ, hon etheto klēronomon pantōn, di᾿ hou kai tous aiōnas epoiēsen. e Epeidē de hoi ta theia theoprepōs noein ouk ethelontes ouk oiontai dynaton synaïdion einai tou Theou ton ek tou Theou " tǭ nomǭ gar tēs tōn anthrōpōn physeōs kai tēn theian hypokeisthai physin anoētōs nomizontes, presthdyteron lēphasin Huiou ton Patera" dia tinos eikonos ho theios ᾿Apostolos enargōs epideiknysin, hoti kai ek tou Theou kai syn theǭ estin ho monogenēs Huios. ᾿Apaus idsma gar auton prosēgoreuse doxēs. To gar apaugasma, kai ek tou pyros echei tēn hyparxin, kai tǭ pyri synyparchei" sympephyche gar tǭ pyri to apaugasma, kai hē aktis tǭ hēliǭ " ex hou gar hēlios, ex echeinou kai aktines. ᾿All᾽ aitios tōn aktinōn ho hēlios, kai to pyr tou apanygasmatos " ou gar hēlios ex aktinōn, all᾽ aktines ek tou hēliou gennōntai, kai to apaugasma ek tou pyros phyetai. Houtōs ho monogenēs Huies gegennētai men ek tou Patros, synesti de tǭ nǭ, hōs ho logos tǭ gegennēkoti, kai to apaugasma tǭ pyri, kai hē aktis tǭ hēliǭ. ᾿Alla toutōn hechaston. ouk hyphestēken auto kath᾽ heauto, all᾽ en echeeinǭ, ex houper ephy, tēn hypostasin echei. Ho de Theos Logos, to apaugasma tēs doxēs, ouk energeia tis estin kath᾽ heautēn hyphestōsa. Ou gar haplōs Logos ōno-, mastai, alla Theos Logos" oude monon apaugasma " doxēs, alla kai charaktēr hypostaseōs. Epeidē gar ᾿ouch hoion te ēn eikoni mią saphōs didaxai ta theia, dia pleionōn eikonōn houtō pōs tauta manthanomen. Kai to men apaugasma tēs doxēs didaskei to synaidion " ho … homoionētos. deiknysi, kai to tōn hypostaseōn didaochei diaphoron " ho de logos dēloi to apathes tēs gennēseōs. Hina gar mē Huion akouontes eis anthrōpinas hōmin gegnēthēēnai ton tōn holōn dēmiourgon, Logon auton prosēgoreuse " tautę̄ didaskōn, hōs hē gennēsis ekeinē sathous pantos eleuthera. Oude gar ho nous ho hēmeteros, ōdinōn ton logon, deitai tēs tou thēleos koinōnias, hē tomēn, hē rheusin hypomenei tina " alla teleios hōn, teleion apotelei ton logon. Dia men houn toutōn, kai to tę̄s gennēseōs apathes, kai to aïdion tou Monogenous edidachthēmen. "Hoti hoe kai isodynamos tou gegennēkotos, kai kata panta homoios ke kai isos, ek tēs tou Kyriou didaskalias chata: arti ergazetai, chagō ergazomai. » Kai e« “Hōsper ho Patēr egeirei tous nekrous kai zōopoiei, houtō dai ho Huios ous thelei: zōopoiei. » Kai e« Panta hosa echei ho Patēr ema esti. » Kai" e« Egō en tǭ Patri, kai ho Patēr en emoi. » Kai" e« Ho heōrakōs eme, heōrake ton Patera. » En de toutois saphōs to aparallakton tēs homoiotētos edeixe. Tou gar Philippou ton Patera deichthēnai parachalesantos, ho Kyrios heauton edeixe, tautę̄ didaskōn, hōs eikōn asti tou gennēsantos zōsa, enargōs deichnysa tou gegennę̄kotos tous charaktēras. Ephē gar pros ton Philippon᾽ e Tosouton chronon meth᾽ hymōn eimi, kai ouk xgnōkas me, Phxlipse? » Ton Patera, phēsin, epithymeis idein horōn. eme? Oukoun ouk egnōs eme “ ei gar egnōcheis eme, ouk an idein ekeinon epepothēsas " en emoi gar ho Patēr theōreitai. Dia touto gar ttēgagen" « Ho heōrakōs eme, heōrake ton Patera. » iopsin de entautha tēs pisteōs tēn theōrian ekalese. « Tosouton gar, phēsi, chronon meth᾽ hymōn eimi, kai ouk egnōkas me, Philippe? » Ouk eipen, Ouk heōrakas, all᾽ « Ouk egnōkas. » 'Eōra gar ho Philippos to horōmenon, tēn de aoraton ouk etheōrei theotēxea. Dio dē kai ētiathē, hōs ton Huion ouk egnōkōs achri- Thōs, kai toutou heineka ton Patera pothēsas idein. ᾿Alla gar ei pros pasan airesin tais apodeixesi pasais chrēsaimetha, ou deka monon, oude eikosi biolous tēs katēgorias plērōsomen" kata de toutōn ēdē dyokaideka prōēn synegrapsamen logous, kai pros toutois nyn kai tēs allēs theologias te hēthikēs kai didaskalias ton skopon epedeixamen.
As we have learned to believe in one God, so also in one Son begotten before the ages. We do not say, according to the fables of Valentinus, that the Only-begotten is one, the Word another, Christ yet another, and Jesus again another; nor, according to the blasphemy of Arius and Eunomius, do we call our Lord Jesus Christ a creature. For the divine Scripture says he is only-begotten; but if he is created, he is not only-begotten, for he has creation and all the parts of creation as his sister. If he is only-begotten, as indeed he is, then he has no fellowship with created things. That he is only-begotten the Only-begotten himself taught, saying: “God so loved the world that he gave his only-begotten Son, so that everyone who believes in him may not perish but have eternal life.” And a little later: “Whoever believes in him is not judged; but whoever does not believe has been judged already, because he has not believed in the name of the only-begotten Son of God.” The Evangelist spoke thus: “And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth.” For the nature of the flesh did not diminish the dignity of the Godhead; even clothed in flesh he showed his Father's nobility. And again: “The only-begotten Son, who is in the bosom of the Father, he has made him known.” The Baptist too cries: “Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but the wrath of God remains on him.” And all the apostles name him true and genuine Son of God. The Father himself, speaking twice from heaven, showed the genuineness of the begetting, for he said: “This is my beloved Son, in whom I am well pleased.” And why do I speak of the Baptist, the evangelist and the other apostles, and the God of all? Not even the devil, the father of lies, dared to name him otherwise; before the contests, in doubt, he said, “If you are the Son of God”; but after the victory, having learned who he was, he cries without doubt: “What have we to do with you, Son of God? Have you come before the time to torment us?” At Philippi he even called him the Most High and God: “These men,” it said, “are servants of the Most High God, who proclaim to you a way of salvation.” He called the apostles servants of Christ, having learned this from them; for he heard the divine Paul saying and writing it: “Paul,” he says, “a servant of Jesus Christ, called to be an apostle”; and, “Paul and Timothy, servants of Jesus Christ.” If the teacher of falsehood himself, yielding to the lightning flashes of the truth, names him Son, and Most High, and Son of God, then those who dare to call the Son a creature are striving to outdo the Father's own address. That the divine men too name him Most High we may hear from Zechariah saying to his son: “And you, child, will be called a prophet; for you will go before the face of the Lord to prepare his ways.” The great John went before not God the Father but the only-begotten Son; and he himself is witness of this: asked whether he was the Christ, he denied it, but said, “I have been sent before him.” And the inspired David says to him: “Let them know that your name is Lord, you alone the Most High over all the earth.” If the Son is Lord (“For there is one Lord Jesus Christ, through whom are all things,” according to the divine Apostle; and, “One Lord, one faith”), then the Son is Most High, since he is also Lord. But we have gone through many arguments on these matters against Arius and Eunomius in our works against them. Let us pass, then, to the teaching before us, and show that we have been taught that the same one is Lord, Only-begotten, God the Word, Savior and Jesus. Let us bring Peter forward, the first to confess these titles together. For he was the first of the apostles to be asked by the Savior, “But who do you say that I am?” and he answered, “You are the Christ, the Son of the living God.” The divine John the Evangelist calls the same one the Word before the ages, the only-begotten Son, the maker of all things, and Christ Jesus. “In the beginning,” he says, “was the Word”; this shows eternity, for what was in the beginning plainly always was. He did not say “In the beginning came to be” or “In the beginning was created,” but “In the beginning was.” He also teaches … [“And the Word was with] God, and the Word was God.” Then he takes up the opening again and says: “He was in the beginning with God.” By the common name he showed the consubstantiality, and by saying God with God he made plain the distinction of the persons. Him he often called only-begotten Son and Jesus Christ. The all-wise Paul too says thus: “When the fullness of time had come, God sent his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons.” And again: “When he who set me apart from my mother's womb and called me by his grace was pleased to reveal his Son in me.” And countless such [passages can be found, in which they name him] eternal Son and coeternal with the Father. Teaching this, the same teacher first shows him maker of the ages: “In these last days,” he says, “he has spoken to us by a Son, whom he appointed heir of all things, through whom also he made the ages.” But since those who will not understand divine things in a manner worthy of God do not think it possible that the one from God is coeternal with God (foolishly thinking that the divine nature too is subject to the law of human nature, they have supposed the Father older than the Son), the divine Apostle shows clearly by an image that the only-begotten Son is both from God and with God. For he called him the radiance of glory. The radiance has its existence from the fire and coexists with the fire; for the radiance is grown together with the fire, and the ray with the sun: from the moment there is a sun, from that moment there are rays. Yet the sun is the cause of the rays, and the fire of the radiance; for the sun is not born of the rays, but the rays of the sun, and the radiance springs from the fire. So the only-begotten Son is begotten of the Father, but is with the one who begot him, as the word is with the mind, the radiance with the fire, and the ray with the sun. But each of these does not subsist by itself; it has its subsistence in that from which it sprang. God the Word, the radiance of glory, is not an activity subsisting by itself. For he is not named simply Word but God the Word; nor only radiance of glory, but also the stamp of [his] hypostasis. For since it was not possible to teach divine things clearly by one image, we learn them somehow through several images. The radiance of glory teaches the coeternity; the [stamp of the hypostasis] shows the [exactness of] likeness and teaches the distinction of the hypostases; and the word shows that the begetting is free of passion. For lest, hearing “Son,” we should come down to human [thoughts about] the begetting of the maker of all things, he called him Word, teaching by this that that begetting is free of every passion. For our mind, in giving birth to its word, does not need fellowship with a female, nor undergo any cutting or flowing; being complete, it produces its word complete. By these we have been taught both the impassibility of the begetting and the eternity of the Only-begotten. That he is equal in power to the one who begot him, and like and equal in all things, we [learn] from the Lord's teaching: “[My Father is working until] now, and I am working.” And: “As the Father raises the dead and gives them life, so also the Son gives life to whom he will.” And: “All that the Father has is mine.” And: “I am in the Father, and the Father in me.” And: “Whoever has seen me has seen the Father.” In these he clearly showed the exactness of the likeness. For when Philip asked that the Father be shown, the Lord showed himself, teaching by this that he is a living image of the one who begot him, clearly showing the features of the one who begot him. For he said to Philip: “Have I been with you so long, and you have not known me, Philip?” You desire to see the Father, he says, while you see me? Then you have not known me; for if you had known me, you would not have longed to see him, for the Father is seen in me. That is why he added, “Whoever has seen me has seen the Father.” He here called the contemplation of faith sight. “Have I been with you so long,” he says, “and you have not known me, Philip?” He did not say “you have not seen,” but “you have not known.” For Philip saw what was visible, but did not contemplate the invisible Godhead. That is why he was blamed, as not knowing the Son accurately and therefore longing to see the Father. But if we were to use all the proofs against every heresy, we would fill not ten or twenty books of accusation; against these we have already written twelve treatises before, and now besides we have shown the aim of the rest of theology and of moral teaching.
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Τὸ Ἡνεῦμα τοίνυν τὸ ἅγιον ἐκ τοῦ Θεοῦ καὶ Παφτρὸς ἔχειν τὴν ὕπαρξιν μεμαθήκαμεν. Ὃ δὲ τῆς ὑπάρξεως τρόπος, οὔτε τῇ κτίσει προσέοικεν " ἄκτιστὸν γὰρ τὸ πανάγιον Πνεῦμα" οὔτε τῷ μονογενεῖ Υἱῷ - οὐδεὶς γὰρ τῶν θεοφόρων γέννησιν προσηγόρευσε τὴν τοῦ θείου Πνεύματος ὕπαρξιν. Ἔχ μέντοι τοῦ Θεοῦ εἶναι αὐτὸ, καὶ τὸ θεῖον εἶναι, οἱ ἱεροὶ διδάσκουσι λόγοι. Ὁ μὲν γὰρ Δεσπότης Χριστὸς ταῦτα περὶ αὐτοῦ φησι" ε Συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω " … ἔγω πέμψω ὑμῖν Πατρός. Ἴ ἔρχεται πρὸς ὑμᾶς. ν» Καὶ πάλιν’ ε« Ὅταν δὲ ἔλθῃ ὁ Παράκλητος, τὸ Πνεῦμα τῆς ἀληθείας.) ὃ παρὰ τοῦ Πατρὸς ἐκχπορεύεται, ὁδηγήσει ὑμᾶς πρὸς πᾶσαν τὴν ἀλήθειαν. » Τῷ δὲ εἰπεῖν, « Ἐκ τοῦ Πατρὸς ἐκπορεύεται, ν» ἔδειξε πηγὴν ὄντα τοῦ Πνεύματος τὸν Πατέρα. Καὶ οὐκ εἶπεν, Ἐχπορεύσεται, ἀλλ᾽, ᾿Εχπορδύεται, δεικνὺς καὶ τῆς | φύσεως τὴν ταυτότητα, καὶ τῆς οὐσίας τὸ ἄτμητον, καὶ ἀδιάφορον, καὶ τὸ ἡνωμένον τῶν ὑποστάσεων. Τὸ γὰρ ἐκπορευόμενον, ἀχώριστον ἐξ οὗ ἐκπορεύεται. ὍὋ δὲ θεῖος ᾿Απόστολος ταῦτα περὶ τοῦ Πνεύματος ἔφη" « Τὸ δὲ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ. ε Καὶ ὡς ἂν μὴ τις ἄγνοιαν ὑπολάδοι τὴν ἔρευναν, ἐπήγαγεν " ε Οὐδεὶς ἀνθρώσῶν οἷδε τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἕν αὐτῷ " οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. » Οὕτως αὐτῷ προσμαρτυρῆσας τὴν γνῶσιν, δείκνυσι καὶ πόθεν ἔχει τὴν ὕπαρξιν. ε« Ἡμεῖς γὰρ, ἔφη, οὐ τὸ πνεῦμα «οὔ κόσμου ἐλάδομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ. » Ταύτῃτοι Πατρὶ καὶ Υἱῷ αὐτὸ διατελεῖ συντάττων, τῇ κτίσει δὲ οὐ συνέταξε πώποτε. Οὐ γὰρ οἶδεν αὐτὸ τῆς κτίσεως μόριον, οὐδὲ πρῶτον ποίημα ὀνομάζει, κατὰ τὴν '᾿Δρείου, καὶ Εὐνομίου, καὶ Μαχεδονίου βλασφημίαν ἀλλὰ τῆς θείας χάριπος τὰ δῶρα δεικνὺς οὕτως ἔφησε" « Διαιρέσεις δια-. κονιῶν εἰσιν, ὃ δὲ αὐτὸς Κύριος " καὶ διάιρέδεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. ν» Εἶτα δείξας τὴν τῶν χαρισμάτων δωρεὰν, ἐπήγαγε" « Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἕν καὶ τὸ αὑτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. » Οὐ γὰρ τῆς δουλιχῆῇς ἔστι, φησὶ, διακονίας, ἀλλὰ τῆς δεσποτικῆς ἀξίας τὸ πανάγιον Πνεῦμα" οὐδὲ ὑπουργεῖ, ἀλλὰ συνεργεῖ, καὶ δεσποτικῶς ἐνεργεῖ. Οὕτω κἀν τῷ τέλει τῆς πρὸς τούτους δευτέρας Ἐπιστολῆς, τὴν εὐλογίαν ἐξόφηνεν" ε Ἡ χάρις τοῦ Κυρίδυ ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. ᾿Αμήν.» Καὶ ἐν μὲν τῇ προτέρᾳ Ἐπιστολῇ πρῶτον ἔταξε τὸ Πνεῦμα,, ἐνταῦθα δὲ τελευταῖον, διδάσκων ὡς οὐ ποιεῖ τῶν ὀνομάτων ἡ τάξις ἀξιωμάτων διαφοράν. Ταύτῃτοι τὸν Υἱὸν προέταξε τοῦ Πατρὸς, οὐ τὴν τάξιν ἀνατρέπων ἣν ὁ Κύριος τέθειχεν, ἀλλὰ τὸ ὁμότιμον τῆς Τριάδος ἐπιδεικνύς. Ἰοῦτο καὶ τοῖς ἀποστόλοις θεοπρεπῶς ἐπεφοίτησε. Ἡρῶτον μὲν γὰρ ἔσεισε τὸν οἶκον, τὴν θείαν διλῶν ἐπιφάνειαν. Περὶ γὰρ τοῦ Θεοῦ τῶν ὅλων ὁ Προφήτῆς φησίν "τ Ὁ ἐπιδλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν. » "Ἔπειτα δὲ ταῖς γλώτταις ἐν εἴδει πυρὸς ἐπεχᾶἄθισεν, ὥσπερ πάλαι ποτὲ τὸν Θεὸν ἔφη ᾿“Μωῦσῆς ἐν τῷ βάτῳ φανῆναι. Καὶ καθάπερ ἐκεῖνος οὐκ ἐδαπανᾶτο καιόμενος, οὕτως αἱ γλῶτται τῶν ἀποστόλων τῆς χαυστιχῆς ἐνεργείας οὐκ ἐδέχοντο πεῖραν. Ταῦτα οὐ λέγοις, ἀλλ᾽ ἔργοις μαθὼν ὁ θειότατος Πέτρος, Θεὸν αὐτὸ κέκληκε, τοῦ ᾿Ανανίου τὴν κλοπὴν ἐξελέγχων. Εἰπὼν γάρ᾽ «ε Ἵνατί ἠπάτησεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πανάγιον Πνεῦμα; ἐπήγαγεν « Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ. » Συνάδει δὲ καὶ τὰ παρὰ τοῦ θεσπεσίου Παύλου περὶ τοῦ Πνεύματος εἰρημένα. Τοὺς γὰρ πεπιστευκότας, ναοὺς Θεοῦ προσηγόρευσεν, ἕνοικον ἐσχηκότας τὴν χάριν τοῦ Πνεύματος " ε Οὐκ οἴδατε γὰρ, φησὶν, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα «οὔ Θεοῦ οἰκεῖ ἐν ὑμῖν; » Καὶ πάλιν" ε Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ τοῦ Θεοῦ; » Ταύτα δὲ ἄντ'ιχρυς διδάσκει τῆς θείας εἶναι φύσεως τὸ πανἅγιον Πνεῦμα. Εἰ γὰρ Θεοῦ ναὸς οἱ πιστεύσαντες χρηματίζουσιν, ἐπειδὴ τοῦ Πνεύματος τὴν χάριν ἐδέξαντο, ἐκ τοῦ Θεοῦ ἄρα τὸ Πνεῦμα τὸ ἅγιον " τὴν γὰρ τούτου γάριν ἕνοικον ἐσχηκότες, Θεοῦ ναὸς ὠνομάσθησαν. Ἐναργέστερον δὲ ἡμῖν ὁ Κύριος ἐπιδείκνυσι τὴν ἀξίαν τοῦ Πνεύματος. Τὸ γὰο τοῦ βαπτίσματος διδάσκων μυστήριον, οὕτως ἔφη τοῖς μαθηταῖς" ε« Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. » Εἰ δὲ κτιστὴν εἶχε φύσιν ὁ Υἱὸς ἣ τὸ πανάγιον Πνεῦμα, οὐκ ἂν οσυνηριθμήθησαν τῷ χεχτιχότι Θεῷ " κατηγοροῦσι γὰρ οἱ θεῖοι λόγοι τῶν λελατρευχότων τῇ χτίδει παρὰ τὸν κτίσαντα. Διὸ δὴ καὶ ὁ Μονογενὴς ἐνηνθρώπησεν, ὥστε ταύτης ἀπαλλάξαι τῆς πλάνης τοὺς ἀνθρώπους, καὶ διδάξαι Θεοῦ καὶ κτίσεως τὸ διάφορον. ᾿λνελὼν δὲ τῆς κτισεως τὴν προσκύνησιν, οὐκ ἂν φύσει κτιστῇ πάλιν ἐκέλευσε προσκυνεῖν " τῶν γὰρ ἀτοπωτάτων, ἀφέλχειν μὲν τοὺς ἀνθρώπους τῶν οὐκ ὄντων θεῶν, προσάγειν δὲ αὑτοὺς πάλιν τῇ τῶν ποιημάτων δουλείᾳ. Δῆλον τοίνυν ὡς ἄκτιστον ἔχει φύσιν καὶ ὁ Υἱὸς καὶ τὸ πανάγιον Πνεῦμα. Διὰ γὰρ δὴ τοῦτο διδασκόμεθα πιστεύειν εἰς τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, καὶ βαπτιζόμεθα εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Ἐπειδὴ γὰρ τὸν πρῶτον ἄνθρωπον οὐ μόνος διέπλασεν ὁ Πατὴρ, ἀλλὰ καὶ ὁ Υ[ὸς, καὶ τὸ ἅγιον Πνεῦμα "ἔφη γάρ'«ε Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν, » εἰκότως ἄρα καὶ τῆς ἀναπλάσεως γιγνομένης, καὶ τῆς χαινῆῇς ἐπιτελουμένης δημιουργίας, κοινωνεῖ τῷ Πατρὶ καὶ ὁ Υἱὸς, καὶ τὸ πανάγιον Πνεῦμα " καὶ ἡ τῆς Τριάδος ἐπίκλησις τῶν βαπτιζομένων ἕχαστον νεουργεῖ. ᾿Αλλὰ γὰρ καὶ περὶ τοῦ ἁγίου Πνεύματος, κατὰ τῶν τῆς τούτου χάριτος ἐρήμων αἱρετιχῶν, τρεῖς συνέγραψα λόγους " καὶ παρέλχον οἶμαι μηκύνειν ἔνταῦθα, τῶν λειπομένων κεφαλαίων πρὸς ἑαντὰ τὸν … Κύριος τῶν δυνάμεων ἑρμηνεύεται, ἣ Κύριος στρα- «ἰῶν. Καὶ γχο παρ᾽ "Ἕλλησι τὰ στρατιωτικὰ τάγματα, δυνάμεις καλοῦνται. Τὸ δὲ Σαδδαῖ, τὸν ἰκανὸν καὶ δυνατὸν σημαίνει - τὸ δὲ ᾿Αἴὰ τὸν ὄντα. Τοῦτο καὶ ἀνεκφώνητον ἦν παρ᾽ Ἕθδραίοις. ρεῖται δὲ Ἰαδαὶ αὐτὸ λέγουσιν, ἀγνοοῦντες τὴν τοῦ ῥήματος δύναμιν. Ταῦτα μὴ νενοηκότες οἱ παραπλῖνες θεοὺς διαφόρους ἐκάλεσαν. Ἡμεῖς δὲ ἐπὶ τὰ λοιπὰ τοῦ συγγράμματος βαδιούμεθα.
To Hēneuma toinyn to hagion ek tou Theou kai Paphtros echein tēn hyparxin memathēkamen. Ho de tēs hyparxeōs tropos, oute tę̄ ktisei proseoiken " aktiston gar to panagion Pneuma" oute tǭ monogenei Huiǭ - oudeis gar tōn theophorōn gennēsin prosēgoreuse tēn tou theiou Pneumatos hyparxin. Ech mentoi tou Theou einai auto, kai to theion einai, hoi hieroi didaskousi logoi. Ho men gar Despotēs Christos tauta peri autou phēsi" e Sympherei hymin hina egō apelthō " … egō pempsō hymin Patros. I erchetai pros hymas. n» Kai palin’ e« Hotan de elthę̄ ho Paraklētos, to Pneuma tēs alētheias.) ho para tou Patros ekchporeuetai, hodēgēsei hymas pros pasan tēn alētheian. » Tǭ de eipein, « Ek tou Patros ekporeuetai, n» edeixe pēgēn onta tou Pneumatos ton Patera. Kai ouk eipen, Echporeusetai, all᾽, ᾿Echpordyetai, deiknys kai tēs | physeōs tēn tautotēta, kai tēs ousias to atmēton, kai adiaphoron, kai to hēnōmenon tōn hypostaseōn. To gar ekporeuomenon, achōriston ex hou ekporeuetai. HoO de theios ᾿Apostolos tauta peri tou Pneumatos ephē" « To de Pneuma panta ereuną, kai ta bathē tou Theou. e Kai hōs an mē tis agnoian hypoladoi tēn ereunan, epēgagen " e Oudeis anthrōsōn hoide ta tou anthrōpou, ei mē to pneuma tou anthrōpou to hen autǭ " houtō kai ta tou Theou oudeis oiden, ei mē to Pneuma tou Theou. » Houtōs autǭ prosmartyrēsas tēn gnōsin, deiknysi kai pothen echei tēn hyparxin. e« Hēmeis gar, ephē, ou to pneuma «ou kosmou eladomen, alla to Pneuma to ek tou Theou. » Tautę̄toi Patri kai Huiǭ auto diatelei syntattōn, tę̄ ktisei de ou synetaxe pōpote. Ou gar oiden auto tēs ktiseōs morion, oude prōton poiēma onomazei, kata tēn '᾿Dreiou, kai Eunomiou, kai Machedoniou blasphēmian alla tēs theias charipos ta dōra deiknys houtōs ephēse" « Diaireseis dia-. koniōn eisin, ho de autos Kyrios " kai diairedeis energēmatōn eisin, ho de autos Theos, ho energōn ta panta en pasin. n» Eita deixas tēn tōn charismatōn dōrean, epēgage" « Panta de tauta energei to hen kai to hauto Pneuma, diairoun idią hekastǭ kathōs bouletai. » Ou gar tēs doulichēę̄s esti, phēsi, diakonias, alla tēs despotikēs axias to panagion Pneuma" oude hypourgei, alla synergei, kai despotikōs energei. Houtō kan tǭ telei tēs pros toutous deuteras Epistolēs, tēn eulogian exophēnen" e Hē charis tou Kyridy hēmōn Iēsou Christou, kai hē agapē tou Theou, kai hē koinōnia tou hagiou Pneumatos meta pantōn hymōn. ᾿Amēn.» Kai en men tę̄ proterą Epistolę̄ prōton etaxe to Pneuma,, entautha de teleutaion, didaskōn hōs ou poiei tōn onomatōn hē taxis axiōmatōn diaphoran. Tautę̄toi ton Huion proetaxe tou Patros, ou tēn taxin anatrepōn hēn ho Kyrios tetheichen, alla to homotimon tēs Triados epideiknys. Iouto kai tois apostolois theoprepōs epephoitēse. Hērōton men gar eseise ton oikon, tēn theian dilōn epiphaneian. Peri gar tou Theou tōn holōn ho Prophētēs phēsin "t Ho epidlepōn epi tēn gēn, kai poiōn autēn tremein. » "Epeita de tais glōttais en eidei pyros epechaathisen, hōsper palai pote ton Theon ephē ᾿“Mōysēs en tǭ batǭ phanēnai. Kai kathaper ekeinos ouk edapanato kaiomenos, houtōs hai glōttai tōn apostolōn tēs chaustichēs energeias ouk edechonto peiran. Tauta ou legois, all᾽ ergois mathōn ho theiotatos Petros, Theon auto keklēke, tou ᾿Ananiou tēn klopēn exelenchōn. Eipōn gar᾽ «e Hinati ēpatēsen ho Satanas tēn kardian sou pseusasthai se to panagion Pneuma? epēgagen « Ouk epseusō anthrōpois, alla tǭ Theǭ. » Synadei de kai ta para tou thespesiou Paulou peri tou Pneumatos eirēmena. Tous gar pepisteukotas, naous Theou prosēgoreusen, henoikon eschēkotas tēn charin tou Pneumatos " e Ouk oidate gar, phēsin, hoti naos Theou este, kai to Pneuma «ou Theou oikei en hymin? » Kai palin" e Ouk oidate hoti ta sōmata hymōn naos tou en hymin hagiou Pneumatos estin, hou echete apo tou Theou? » Tauta de ant'ichrys didaskei tēs theias einai physeōs to panagion Pneuma. Ei gar Theou naos hoi pisteusantes chrēmatizousin, epeidē tou Pneumatos tēn charin edexanto, ek tou Theou ara to Pneuma to hagion " tēn gar toutou garin henoikon eschēkotes, Theou naos ōnomasthēsan. Enargesteron de hēmin ho Kyrios epideiknysi tēn axian tou Pneumatos. To gao tou baptismatos didaskōn mystērion, houtōs ephē tois mathētais" e« Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. » Ei de ktistēn eiche physin ho Huios hē to panagion Pneuma, ouk an osynērithmēthēsan tǭ chechtichoti Theǭ " katēgorousi gar hoi theioi logoi tōn lelatreuchotōn tę̄ chtidei para ton ktisanta. Dio dē kai ho Monogenēs enēnthrōpēsen, hōste tautēs apallaxai tēs planēs tous anthrōpous, kai didaxai Theou kai ktiseōs to diaphoron. ᾿lnelōn de tēs ktiseōs tēn proskynēsin, ouk an physei ktistę̄ palin ekeleuse proskynein " tōn gar atopōtatōn, aphelchein men tous anthrōpous tōn ouk ontōn theōn, prosagein de hautous palin tę̄ tōn poiēmatōn douleią. Dēlon toinyn hōs aktiston echei physin kai ho Huios kai to panagion Pneuma. Dia gar dē touto didaskometha pisteuein eis ton Patera, kai ton Huion, kai to hagion Pneuma, kai baptizometha eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Epeidē gar ton prōton anthrōpon ou monos dieplasen ho Patēr, alla kai ho Y[os, kai to hagion Pneuma "ephē gar'«e Poiēsōmen anthrōpon kat᾽ eikona hēmeteran kai kath᾽ homoiōsin, » eikotōs ara kai tēs anaplaseōs gignomenēs, kai tēs chainēę̄s epiteloumenēs dēmiourgias, koinōnei tǭ Patri kai ho Huios, kai to panagion Pneuma " kai hē tēs Triados epiklēsis tōn baptizomenōn hechaston neourgei. ᾿Alla gar kai peri tou hagiou Pneumatos, kata tōn tēs toutou charitos erēmōn hairetichōn, treis synegrapsa logous " kai parelchon oimai mēkynein entautha, tōn leipomenōn kephalaiōn pros heanta ton … Kyrios tōn dynameōn hermēneuetai, hē Kyrios stra- «iōn. Kai ncho par᾽ "Hellēsi ta stratiōtika tagmata, dynameis kalountai. To de Saddai, ton ikanon kai dynaton sēmainei - to de ᾿Aia ton onta. Touto kai anekphōnēton ēn par᾽ Hethdraiois. reitai de Iadai auto legousin, agnoountes tēn tou rhēmatos dynamin. Tauta mē nenoēkotes hoi paraplines theous diaphorous ekalesan. Hēmeis de epi ta loipa tou syngrammatos badioumetha.
We have learned, then, that the Holy Spirit has his existence from God the Father. The mode of his existence is neither like creation, for the all-holy Spirit is uncreated, nor like the only-begotten Son, for none of the God-inspired writers called the existence of the divine Spirit a begetting. But that he is from God and is divine the sacred words teach. For Christ the Master says this about him: “It is to your advantage that I go away …; I will send … the Father … he comes to you.” And again: “When the Paraclete comes, the Spirit of truth who proceeds from the Father, he will guide you into all the truth.” By saying, “He proceeds from the Father,” he showed that the Father is the source of the Spirit. He did not say “will proceed” but “proceeds,” showing the sameness of nature, the undivided and undifferentiated substance, and the union of the hypostases; for what proceeds is inseparable from that from which it proceeds. The divine Apostle said this about the Spirit: “The Spirit searches all things, even the depths of God.” And lest anyone take the searching for ignorance, he added: “No one among men knows the things of a man except the spirit of the man that is in him; so also no one knows the things of God except the Spirit of God.” Having thus borne witness to his knowledge, he shows also whence he has his existence: “For we,” he said, “have received not the spirit of the world, but the Spirit that is from God.” For this reason he continually ranks him with the Father and the Son, but never ranked him with creation. He does not know him as a part of creation, nor does he name him the first work, according to the blasphemy of Arius, Eunomius and Macedonius; but showing the gifts of divine grace he said: “There are varieties of ministries, but the same Lord; and there are varieties of workings, but the same God, who works all things in all.” Then, having shown the bestowal of the gifts, he added: “All these are worked by the one and the same Spirit, distributing to each individually as he wills.” For the all-holy Spirit, he means, belongs not to the ministry of a slave but to the dignity of a master; he does not serve but works with, and works as master. So too at the end of his second Letter to them he set out the blessing: “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Amen.” In the earlier Letter he placed the Spirit first, here last, teaching that the order of the names makes no difference of rank. For this reason he placed the Son before the Father, not overturning the order the Lord had laid down, but showing the equal honor of the Trinity. He also came upon the apostles in a manner befitting God. First he shook the house, showing the divine manifestation; for the Prophet says of the God of all, “He looks upon the earth and makes it tremble.” Then he sat upon their tongues in the form of fire, as once long ago, Moses said, God appeared in the bush. And as the bush, though burning, was not consumed, so the tongues of the apostles did not experience the burning power. Having learned these things not by words but by deeds, the most divine Peter called him God when exposing the theft of Ananias. For having said, “Why has Satan deceived your heart, so that you lied to the all-holy Spirit?” he added: “You have not lied to men but to God.” What the inspired Paul said about the Spirit agrees. He called believers temples of God, since they have the grace of the Spirit dwelling in them: “Do you not know,” he says, “that you are God's temple and the Spirit of God dwells in you?” And again: “Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God?” These teach plainly that the all-holy Spirit is of the divine nature. For if believers are called God's temple because they have received the grace of the Spirit, then the Holy Spirit is from God; for having his grace dwelling in them they were named God's temple. The Lord shows us the dignity of the Spirit still more clearly. Teaching the mystery of baptism, he said to the disciples: “Go, make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” If the Son or the all-holy Spirit had a created nature, they would not have been numbered with God the Creator; for the divine words accuse those who have worshiped the creature rather than the Creator. That is why the Only-begotten became man: to free people from this error and teach the difference between God and creation. Having abolished the worship of creation, he would not have ordered them to worship a created nature again; for it would be most absurd to draw people away from gods that do not exist and then bring them back to the service of creatures. It is clear, then, that both the Son and the all-holy Spirit have an uncreated nature. For this reason we are taught to believe in the Father, the Son and the Holy Spirit, and are baptized into the name of the Father and of the Son and of the Holy Spirit. For since not the Father alone formed the first man, but also the Son and the Holy Spirit (for he said, “Let us make man in our image and likeness”), fittingly, when the re-forming takes place and the new creation is accomplished, the Son and the all-holy Spirit share in it with the Father, and the invocation of the Trinity makes new each of those baptized. But I have written three treatises about the Holy Spirit too, against the heretics who are without his grace, and I think it superfluous to lengthen the account here, since the remaining chapters … [Sabaoth] is interpreted Lord of powers, or Lord of hosts; for among the Greeks too military units are called powers. Shaddai means the sufficient and mighty one; and Aia, the one who is. This was also unpronounced among the Hebrews. [The Sama]ritans call it Iabe, not knowing the force of the word. Not understanding these things, the deranged called them different gods. But we shall go on to the rest of the treatise.
5.4PG 83
… σεως ὑπάρχει δημιουργὸς, οὐκ ὁ μορφωθεὶς, κατὰ … τινες, κατὰ Βασιλίδην, καὶ Κήρινθον, καὶ τοὺς ἄλ… γίῳ Πνεύματι τὰ πάντα δημιουργῆσαι, καὶ ἐδιδά… ἐπήγαγεν" « Ὅτι αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐ… γάζων ἐν ὕδασι τὰ ὑπερῷα αὑτοῦ. » Καὶ μετ᾽ ὀλίγα " Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς." … σὺν τοῖς ἄλλοις στοιχείοις " ὡς αὐτὸς τοῦ φωτὸς τὴν … ὁ στερεώσας τὴν γῆν, καὶ τὰ ἐν αὐτῇ, ὁ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ᾽ αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτῆν. » Καὶ πάλιν" ε Ὁ στήσας τὸν οὐρανὸν ὡσεὶ καμάραν, καὶ διατείνας αὐτὸν ὡς σκηνήν. » Καὶ αὐτὸς δὲ Θεὸς δι᾽ αὐτοῦ φησιν" ε« Ἐξέτεινα τὸν οὐρανὸν μόνος. » Ὃ δὲ μακάριος Ἱερεμίας οὕτως ἔφη" « Οὗτος ὁ θεὸς, ὁ καταδείξας τὴν γῆν, ἐπλήρωσεν αὐτὴν κτηνῶν καὶ τετραπόδων. Ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται, ἐκάλεσεν αὐτὸ καὶ ὑπήκουσεν αὐτῷ τρόμῳ. » ᾿Αλλὰ γὰρ οὐ δεῖ μοι προφητικῶν φωνῶν. Πρὸ γὰρ τοῦ νόμου καὶ τῶν προφητῶν, ἡ φύσις ταῦτα τοὺς ἀνθρώπους ἐπαίδευσε. Καὶ Μελχισεδὲκ ἐκεῖνος ὁ παλαιὸς, οὕτως ἔφησε τὸν ᾿Αδραὰμ. εὐλογῶν «ε Εὐλογητὸς ᾿Αδραὰμ τῷ Θεῷ τῷ ὑψίστῳ, ὃς ἔχτισε τὸν οὐρανὸν, καὶ τὴν γῆν.» Καὶ αὐτὸς δὲ ὁ πατριάρχης ταὐτὰ τοῖς ἀπὸ Σο… πρὸς τὸν Θεὸν τὸν ὕψιστον, ὃς ἔχτισε τὸν οὐρανὸν καὶ τὴν γῆν...» Καὶ πάλιν, τὸν σἰχέτην πρὸς τὴν τῆς νύμφης μνηστείαν ὁ ᾿Αδραάμ᾽ « θὲς, ἔφη, τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου, καὶ ἐξορχιῶ σε Κύριον τὸν Θεὸν τοῦ οὐρανοῦ καὶ τῆς γῆς. ν» Καὶ ὁ γενναῖος δὲ: Ἰὼδ πρὸ τῆς τοῦ νόμου θέσεως ἐν ἀρετῇ διαπρέψας, τὸν ἀληθινὸν Θεὸν οἷδε Δημιουργόν. « Ὁ τανύσας γὰρ, φησὶ, τὸν οὐρανὸν μόνος, ὁ περιπατῶν ἐπὶ θαλάσσης ὡς ἐπὶ ἐδάφους. » Καὶ αὐτὸς δὲ ὁ ἀθλοθέτης πολλὰ περὶ τῆς κτίσεως διδάσκει τὸν νικηφόρον ἀγωνιστήν. ᾿Αλλ᾽ ἵνα μὴ δῶμεν ἀφορμὴν τοῖς τὴν παλαιὰν οὐ δεχομένοις Γραφὴν, ἀντειπεῖν τοῖς εἰρημένοις, εἰς τὴν Καινὴν διαδῶμεν, καὶ δείξωμεν ταύτην σύμφωνα φθεγγομένην “ οὕτω γὰρ δὴ φανήσεται μίαν ἔχοντα πηγὴν ταῦτα κἀκεῖνα τὰ νάματα. ᾿Ακούσωμεν τοίνυν Ἰωάννου τοῦ θεσπεσίου πάντα διὰ τοῦ Λόγον γεγενῆσθαι φήσαντος, καὶ τῶν ἐν τῇ χτίσεε θεωρουμένων ἣ νοουμένων μηδὲν δίχα τούτου γεγενῆσθαι. ε Χωρὶς γὰρ αὐτοῦ, φησὶν, ἐγένετο οὐδὲ ἕν. » ᾿Ακούσωμεν δὲ καὶ τοῦ θείου Παύλου βοῶντος, ὅτι ε« Ἐν αὐτῷ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα. » Καὶ πάλιν " ὅτι ε Δι᾿ αὐτοῦ τοὺς αἰῶνας ἐποίησεν ὁ Πατήρ. » Καὶ ἐπὶ τοῦ 'λρείου δὲ πάγου δημηγορῶν, οὕτως ἔφη ε« Ὁ Θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων Κύριος, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, οὐδὲ ὑπὸ χειρῶν ἀνθρωπίγων θεραπεύεται ὡς προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν κχατὰ πάντα. Ἐποίησέ τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ πᾶν πρόσωπον τῆς γῆς. » Καὶ ἐν Λύστροις δὲ τοῖς θῦσαι βουληθεῖσι ταῦτα ἔφη « … γελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ τὸν Θεὸν ζῶντα, ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὖτοῖς. ν Καὶ τὰ ἑξῆς δὲ τῆς αὐτῆς ἔχεται διανοίας. ᾿Αλλὰ γὰρ περιττὸν περὶ τούτου μηκύνειν, καὶ πολλὰς παράγειν μαρτυρίας ἐκ τῆς θείας Γραφῆς, καὶ τῶν παρ᾽ Ἕλλησιν ἐν φιλοσοφίᾳ διαπρεψάντων τὸν Θεὸν εἴναι φησάντωγ Δημιουργόν. » Καὶ γὰρ ὁ Σωφρονίσκου Σωκράτης, καὶ ὁ ᾿Αρίστωνος Πλάτων, καὶ οἱ τούτων διάδοχοι, καὶ μέντο: καὶ ἕτεροι πλεῖστοι, τῆσδς τῆς δόξης γεγένηνται, καὶ ἐξ ὑποκειμένης δὲ ὕλης ἔφασαν τὸν Θεὸν εἰληφέναι τῆς δημιουργίας τὰς ἀφορμάς. Φέρε τοίνυν, κἀν τῷδε τῷ κεφαλαίῳ τὴν τῶν ἐκκλησιαστικῶν δογμάτων εὐγένειαν ἐπιδείξωμεν.
… seōs hyparchei dēmiourgos, ouk ho morphōtheis, kata … tines, kata Basilidēn, kai Kērinthon, kai tous al… giǭ Pneumati ta panta dēmiourgēsai, kai edida… epēgagen" « Hoti autos eipe kai egenēthēsan, au… gazōn en hydasi ta hyperǭa hautou. » Kai met᾽ oliga " Ho themeliōn tēn gēn epi tēn asphaleian autēs." … syn tois allois stoicheiois " hōs autos tou phōtos tēn … ho stereōsas tēn gēn, kai ta en autę̄, ho didous pnoēn tǭ laǭ tǭ ep᾽ autēs, kai pneuma tois patousin autēn. » Kai palin" e Ho stēsas ton ouranon hōsei kamaran, kai diateinas auton hōs skēnēn. » Kai autos de Theos di᾽ autou phēsin" e« Exeteina ton ouranon monos. » Ho de makarios Hieremias houtōs ephē" « Houtos ho theos, ho katadeixas tēn gēn, eplērōsen autēn ktēnōn kai tetrapodōn. Ho apostellōn to phōs kai poreuetai, ekalesen auto kai hypēkousen autǭ tromǭ. » ᾿Alla gar ou dei moi prophētikōn phōnōn. Pro gar tou nomou kai tōn prophētōn, hē physis tauta tous anthrōpous epaideuse. Kai Melchisedek ekeinos ho palaios, houtōs ephēse ton ᾿Adraam. eulogōn «e Eulogētos ᾿Adraam tǭ Theǭ tǭ hypsistǭ, hos echtise ton ouranon, kai tēn gēn.» Kai autos de ho patriarchēs tauta tois apo So… pros ton Theon ton hypsiston, hos echtise ton ouranon kai tēn gēn...» Kai palin, ton sichetēn pros tēn tēs nymphēs mnēsteian ho ᾿Adraam᾽ « thes, ephē, tēn cheira sou hypo ton mēron mou, kai exorchiō se Kyrion ton Theon tou ouranou kai tēs gēs. n» Kai ho gennaios de: Iōd pro tēs tou nomou theseōs en aretę̄ diaprepsas, ton alēthinon Theon hoide Dēmiourgon. « Ho tanysas gar, phēsi, ton ouranon monos, ho peripatōn epi thalassēs hōs epi edaphous. » Kai autos de ho athlothetēs polla peri tēs ktiseōs didaskei ton nikēphoron agōnistēn. ᾿All᾽ hina mē dōmen aphormēn tois tēn palaian ou dechomenois Graphēn, anteipein tois eirēmenois, eis tēn Kainēn diadōmen, kai deixōmen tautēn symphōna phthengomenēn “ houtō gar dē phanēsetai mian echonta pēgēn tauta kakeina ta namata. ᾿Akousōmen toinyn Iōannou tou thespesiou panta dia tou Logon gegenēsthai phēsantos, kai tōn en tę̄ chtisee theōroumenōn hē nooumenōn mēden dicha toutou gegenēsthai. e Chōris gar autou, phēsin, egeneto oude hen. » ᾿Akousōmen de kai tou theiou Paulou boōntos, hoti e« En autǭ ektisthē ta panta, eite horata, eite aorata. » Kai palin " hoti e Di᾿ autou tous aiōnas epoiēsen ho Patēr. » Kai epi tou 'lreiou de pagou dēmēgorōn, houtōs ephē e« Ho Theos ho poiēsas ton kosmon kai panta ta en autǭ, houtos ouranou kai gēs hyparchōn Kyrios, ouk en cheiropoiētois naois katoikei, oude hypo cheirōn anthrōpigōn therapeuetai hōs prosdeomenos tinos, autos didous pasi zōēn kai pnoēn kchata panta. Epoiēse te ex henos haimatos pan ethnos anthrōpōn katoikein epi pan prosōpon tēs gēs. » Kai en Lystrois de tois thysai boulētheisi tauta ephē « … gelizomenoi hymas apo toutōn tōn mataiōn epistrephein epi ton Theon zōnta, hos epoiēse ton ouranon kai tēn gēn, kai tēn thalassan, kai panta ta en autois. n Kai ta hexēs de tēs autēs echetai dianoias. ᾿Alla gar peritton peri toutou mēkynein, kai pollas paragein martyrias ek tēs theias Graphēs, kai tōn par᾽ Hellēsin en philosophią diaprepsantōn ton Theon einai phēsantōg Dēmiourgon. » Kai gar ho Sōphroniskou Sōkratēs, kai ho ᾿Aristōnos Platōn, kai hoi toutōn diadochoi, kai mento: kai heteroi pleistoi, tēsds tēs doxēs gegenēntai, kai ex hypokeimenēs de hylēs ephasan ton Theon eilēphenai tēs dēmiourgias tas aphormas. Phere toinyn, kan tǭde tǭ kephalaiǭ tēn tōn ekklēsiastikōn dogmatōn eugeneian epideixōmen.
… is the maker of creation, not the one formed, as … some [say], following Basilides, Cerinthus and the others …; [but that the Father with the Son and the Holy] Spirit made all things, and taught …; he added: “For he spoke, and they came to be …” … “who roofs his upper chambers with waters.” And a little later: “who founded the earth on its sure foundation.” … with the other elements; as he himself … of the light …: “[Thus says the Lord God, who made heaven] …, who established the earth and what is in it, who gives breath to the people upon it and spirit to those who walk on it.” And again: “Who set up heaven like a vault and stretched it out like a tent.” And God himself says through him: “I alone stretched out the heaven.” The blessed Jeremiah spoke thus: “This is our God, who prepared the earth and filled it with cattle and four-footed beasts; who sends the light, and it goes; he called it, and it obeyed him with trembling.” But I have no need of prophetic voices; before the law and the prophets, nature taught people these things. That Melchizedek of old said thus when he blessed Abraham: “Blessed be Abraham by God Most High, who created heaven and earth.” And the patriarch himself [said] the same to the [king] of Sodom: “[I will stretch out my hand] to God Most High, who created heaven and earth.” And again Abraham, [sending] his servant to seek a bride: “Put your hand under my thigh,” he said, “and I will make you swear by the Lord, the God of heaven and earth.” The noble Job too, who excelled in virtue before the giving of the law, knows the true God as Creator: “Who alone,” he says, “stretched out the heaven, who walks on the sea as on solid ground.” And the judge of the contest himself teaches the victorious contender much about creation. But so as not to give those who do not accept the Old Scripture an occasion to contradict what has been said, let us pass to the New and show that it speaks in harmony with it; for so it will appear that these streams and those have one source. Let us hear, then, the inspired John, who said that all things came into being through the Word, and that nothing seen or thought in creation came into being without him: “Without him,” he says, “not one thing came into being.” Let us hear also the divine Paul crying that “in him all things were created, whether visible or invisible.” And again, that “through him the Father made the ages.” And speaking publicly on the Areopagus he said thus: “The God who made the world and everything in it, being Lord of heaven and earth, does not dwell in temples made with hands, nor is he served by human hands as though he needed anything, since he himself gives to all life and breath in every way. And he made from one blood every nation of men to dwell on all the face of the earth.” And at Lystra he said this to those who wished to offer sacrifice: “… bringing you good news, that you turn from these vain things to the living God, who made heaven and earth and the sea and all that is in them.” What follows has the same sense. But it is superfluous to lengthen the account about this and bring many testimonies from the divine Scripture, and from those among the Greeks who excelled in philosophy and said that God is the Creator. For Socrates son of Sophroniscus, Plato son of Ariston, their successors and very many others held this opinion, though they said that God took the starting materials of his creation from underlying matter. Come, then, let us show in this chapter too the nobility of the church's doctrines.
5.5PG 83
Ἐκεῖνοι μὲν οὖν, ὡς ἔφην, ἐξ ὑποκειμένης ὕλης τὰ πάντα δημιουργηθῆναί φασι, καὶ συναΐδιον αὐτὴν τῷ Θεῷ λέγοντες, αἴτιον αὐτῆς τὸν Θεὸν ὀνομάζουσιν " οὗ μὴν αὑτὴν κακὴν ὁρίζονται κατὰ τὴν Μαρκίωνος καὶ τοῦ Μάνεντος ἀσέθδειαν " μεγίστην γὰρ βλασφηκίαν νομίζουσι τὸ φάναι τὸν Θεὸν εἶναι κακῶν ποιητήν. Καὶ ἐκεῖνοι μὲν ἴσως ἔχουσι συγγνώμην τινὰ, μἣτε πρυφητιχῶν ἐπακούσαντες λόγων, μήτε τοὺς θείους ἀποστόλους ποδηγοὺς ἐσχηκότες, μόνοις δὲ τοῖς λογισμοῖς τὴν τῶν ὄντων ἐπιτρέψαντες γνῶσιν. Οὗτοι δὲ ποίας ἂν τίσειαν δίκας τῆς ἀσεθδείας ἀξίας, τῶν μὲν θείων ἀπολαύσαντες Εὐαγγελίων, τὸ δὲ τούτων ἁποδράσαντες φῶς, καὶ τὸ σκότος ἀππασάμενοι ταῖς νυχτερίαι παραπλησίως; Ἕδει δὲ αὐτοὺς τὴν γοῦν τῶν φιλοσόφων τούτων κρατῦναι δόξαν, ἐπειδὴ τὰς ἀκοὰς ἔδυσαν, καὶ τῶν τοῦ θείου … τὴν μὲν ὕλην εἰσαγαγεῖν, μὴ πονηρὰν δὲ καλέσαι. Καὶ τοῦτο ὃὲ τῆς τῶν ἀνθρωπίνων λογισμῶν ἀσθενείας τεκμήριον. Ἐπειδὴ γὰρ πᾶσα τέχνη παρὰ ἀνθρώποις ὕλης ὑποκειμένης προσδεῖται, καὶ χεραμευτιχὴ μὲν ταγλοῦ, οἰχοδομιχὴ δὲ λίθων καὶ πλίνθων, ξύλων δὲ ἡ τεκτονικὴ καὶ ναυπηγιχὴ, καὶ ἐρίων ἡ ὑφαντιχὴ, καὶ ἡ σχυτοτομιχὴ δὲ δερμάτων, καὶ ζωγραφία καὶ ἑκάστη τέγνη τῶν προσφόρων ὑλῶν, ὑπέλαδον οἱ ἀνόητοι καὶ τὸν Θεὸν μὴ δύνασθαι ὕλης δίχα δημιουργεῖν, καὶ οὐ συνεῖδον ὅσον ἀνθρώπον καὶ θεοῦ τὸ διάφορον, καὶ ὡς οὐκ οἷόν τε τὴν εἰκόνα πάντα ἔχειν. ὅσα τὸ ἀρχέτυπον, καὶ ὅτι ἄνθρωπος μὲν, ὡς εἰκὼν ἐξ ὄντων δημιουργεῖ, Θεὸς δὲ καὶ ἐξ ὄντων καὶ ἐκ μὴ ὄντων. Καὶ τοῦτο σαφῶς ἡμᾶς ἐδίδαξεν ἡ θεία Γραφή. Ὁ μὲν γὰρ ᾿Απόστολος φησί " ε Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπόμενα γεγονέναι. » Καὶ πάλιν" « Ὃ καλῶν τὰ μὴ ὄντα ὡς ὄντα. ν» Ὁ δὲ τὴν χοσμογένειαν συγγράψας σαφῶς ἐδίδαξε, τίνα μὲν ἐκ μιῇ ὄντων, τίνα δὲ ἐξ ὄντων ἐποίησεν ὁ Δημιουργός " καὶ ὅτι τὸν μὲν οὐρανὸν καὶ τὴν γῆν καὶ τὰ ἄλλα στοιχεῖα ἐκ μὴ ὄντων πεποίηκεν. « Ἐν ἀρχῇ γὰρ, φησὶν, ἐποίγσεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. » Καὶ τὸ φῶς δὲ ὡταύτως ἐκ μὴ ὄντων ἐδημιούργησεν. ε Εἶπεν γὰρ, φησὶν, ὃ Θεός " Γενηθήτω φῶς" καὶ ἐγένετο φῶς. » Τὸ δὲ στερέωμα ἐκ τῶν ἤδη γεγενηβένων παρήγαγε. « Γενηθήτω γὰρ, ἔφη, στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔστω διαχωρίξον ἀνὰ μέσον ὕδατος καὶ ὕδατος. » Καὶ τὰ σπέρματα δὲ καὶ τὰ φυτὰ ἔχ γῆς βλαστῆσαι προσέταξε. « Βλαστησάτω γὰρ, ἔφη, ἡ γῇ βοτάγην χόρτου, σπεῖρον σπέρμα κατὰ γένος, καὶ καθ᾽ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοὖν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ καθ᾽ ὁμοιότητα κατὰ γένος ἐπὶ τῆς γῆς. » Οὕτω καὶ τῶν ἀλόγων ζώων τὰ γένῃ παρήγαγεν " ἐκ μὲν τῶν ὑδάτῶν τὰ ἀεροπόρα, καὶ τὰ ἐν τοῖς ὕδασι διαιτώμενα, καὶ τὰ ἀμφίδια προσαγαρενόμενα.« Ἐξαγαγέτω γὰρ, ἔφη, τὰ ὕδατα, ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. » Ἐκ δὲ τῆς γῆς τὰ τετράποδα καὶ ἑρπετά. « Ἐξαγαγέτῳ γὰρ, φησὶν, ἡ γῆ ψυχὴν ζῶσαν, τετράποδα, ἑρπετὰ καὶ κτήνη. » Τὸν δὲ ἄνθρωπον ἐξ ὄντων καὶ μὴ ὄντων ἐποίησε. Τὸ μὲν γὰρ σῶμᾳ διέπλασε χοῦν λαδὼν ἀπὸ γῆς, τὴν δὲ ψυχὴν ἐκ μὴ ὄντων ἐδημιούργησεν. Οὐ γὰρ κατὰ τὸν δυσσεθῇ Μαρκίωνος λόγον ὁμοούσιός ἐστιν ἡ ψυχὴ τοῦ πεποιηκότὸς Θεοῦ, ἀλλ᾽ ἐκ μὴ ὄντων ἐκτίσθη" ῥᾷστα γὰρ ὅσα ἂν θέλῃ δημιουργεῖ. Οὐ γὰρ τοῖς ἤδη γεγενημένοις τοῦ Ποιητοῦ τὴν δύναμιν προσήκει μετρεῖν. Πολλαπλάσια γὰρ τούτων παραγαγεῖν αὐτῷ ῥάδιον. Καὶ τοῦτο Δαδὶδ ὁ θεσπέσιος παρεδήλωσε. ε Ιάντα γὰρ, φησὶν, ὅσα ἠθέλησεν ὁ Κύριος ἐποίησεν. ν Οὐκ … μετρον γὰρ ἔχει τῇ βουλήσει τὴν δύναμιν. “Ὅθεν οὐ μόνον ἐξ ὄντων, ἀλλὰ καὶ ἐκ μὴ ὄντων δημιουργεῖ. Εἷκότως τοίνυν τῶν τῆς ἀληθείας δογμάτων ὁ περὶ τῆς ὕλης ἐξελήλαται λόγος. Οἱ δὲ τὴν κτίσιν κακίζοντες, καὶ τὴν παναρμόνιον δημιουργίαν διαδάλλειν χειροῦντες, καὶ τούτου χάριν τὸν περὶ τῆς ὕλης ἐπεισάγοντες λόγον, ἀκουσάτωσαν τῶν θείων βοώντων λογίων " « Εἶδεν ὁ Θεὸς πάντα ὅσα ἐποίησε, καὶ ἰδοὺ χαλὰ λίαν. ν» Οὐδὲν γὰρ ὑπὸ τοῦ Θεοῦ γεγενημένον φύσει κακόν. ᾿Αλλὰ τὸν περὶ τούτον λόγον ὕστερον ἀναπτύξομεν. Τέως δὲ περὶ τῆς τῶν Αἰώνων μυθολογίας μικρὰ διεξέλθωμεν.
Ekeinoi men oun, hōs ephēn, ex hypokeimenēs hylēs ta panta dēmiourgēthēnai phasi, kai synaïdion autēn tǭ Theǭ legontes, aition autēs ton Theon onomazousin " hou mēn hautēn kakēn horizontai kata tēn Markiōnos kai tou Manentos asethdeian " megistēn gar blasphēkian nomizousi to phanai ton Theon einai kakōn poiētēn. Kai ekeinoi men isōs echousi syngnōmēn tina, mēte pryphētichōn epakousantes logōn, mēte tous theious apostolous podēgous eschēkotes, monois de tois logismois tēn tōn ontōn epitrepsantes gnōsin. Houtoi de poias an tiseian dikas tēs asethdeias axias, tōn men theiōn apolausantes Euangeliōn, to de toutōn hapodrasantes phōs, kai to skotos appasamenoi tais nychteriai paraplēsiōs? Hedei de autous tēn goun tōn philosophōn toutōn kratynai doxan, epeidē tas akoas edysan, kai tōn tou theiou … tēn men hylēn eisagagein, mē ponēran de kalesai. Kai touto hoe tēs tōn anthrōpinōn logismōn astheneias tekmērion. Epeidē gar pasa technē para anthrōpois hylēs hypokeimenēs prosdeitai, kai cherameutichē men taglou, oichodomichē de lithōn kai plinthōn, xylōn de hē tektonikē kai naupēgichē, kai eriōn hē hyphantichē, kai hē schytotomichē de dermatōn, kai zōgraphia kai hekastē tegnē tōn prosphorōn hylōn, hypeladon hoi anoētoi kai ton Theon mē dynasthai hylēs dicha dēmiourgein, kai ou syneidon hoson anthrōpon kai theou to diaphoron, kai hōs ouk hoion te tēn eikona panta echein. hosa to archetypon, kai hoti anthrōpos men, hōs eikōn ex ontōn dēmiourgei, Theos de kai ex ontōn kai ek mē ontōn. Kai touto saphōs hēmas edidaxen hē theia Graphē. Ho men gar ᾿Apostolos phēsi " e Pistei nooumen katērtisthai tous aiōnas rhēmati Theou, eis to mē ek phainomenōn ta blepomena gegonenai. » Kai palin" « Ho kalōn ta mē onta hōs onta. n» Ho de tēn chosmogeneian syngrapsas saphōs edidaxe, tina men ek mię̄ ontōn, tina de ex ontōn epoiēsen ho Dēmiourgos " kai hoti ton men ouranon kai tēn gēn kai ta alla stoicheia ek mē ontōn pepoiēken. « En archę̄ gar, phēsin, epoigsen ho Theos ton ouranon kai tēn gēn. » Kai to phōs de hōtautōs ek mē ontōn edēmiourgēsen. e Eipen gar, phēsin, ho Theos " Genēthētō phōs" kai egeneto phōs. » To de stereōma ek tōn ēdē gegenēbenōn parēgage. « Genēthētō gar, ephē, stereōma en mesǭ tou hydatos, kai estō diachōrixon ana meson hydatos kai hydatos. » Kai ta spermata de kai ta phyta ech gēs blastēsai prosetaxe. « Blastēsatō gar, ephē, hē gę̄ botagēn chortou, speiron sperma kata genos, kai kath᾽ homoiotēta, kai xylon karpimon poioun karpon, hou to sperma autou en autǭ kath᾽ homoiotēta kata genos epi tēs gēs. » Houtō kai tōn alogōn zōōn ta genę̄ parēgagen " ek men tōn hydatōn ta aeropora, kai ta en tois hydasi diaitōmena, kai ta amphidia prosagarenomena.« Exagagetō gar, ephē, ta hydata, herpeta psychōn zōsōn, kai peteina petomena kata to stereōma tou ouranou. » Ek de tēs gēs ta tetrapoda kai herpeta. « Exagagetǭ gar, phēsin, hē gē psychēn zōsan, tetrapoda, herpeta kai ktēnē. » Ton de anthrōpon ex ontōn kai mē ontōn epoiēse. To men gar sōmą dieplase choun ladōn apo gēs, tēn de psychēn ek mē ontōn edēmiourgēsen. Ou gar kata ton dyssethę̄ Markiōnos logon homoousios estin hē psychē tou pepoiēkotos Theou, all᾽ ek mē ontōn ektisthē" rhąsta gar hosa an thelę̄ dēmiourgei. Ou gar tois ēdē gegenēmenois tou Poiētou tēn dynamin prosēkei metrein. Pollaplasia gar toutōn paragagein autǭ rhadion. Kai touto Dadid ho thespesios paredēlōse. e Ianta gar, phēsin, hosa ēthelēsen ho Kyrios epoiēsen. n Ouk … metron gar echei tę̄ boulēsei tēn dynamin. “Hothen ou monon ex ontōn, alla kai ek mē ontōn dēmiourgei. Heikotōs toinyn tōn tēs alētheias dogmatōn ho peri tēs hylēs exelēlatai logos. Hoi de tēn ktisin kakizontes, kai tēn panarmonion dēmiourgian diadallein cheirountes, kai toutou charin ton peri tēs hylēs epeisagontes logon, akousatōsan tōn theiōn boōntōn logiōn " « Eiden ho Theos panta hosa epoiēse, kai idou chala lian. n» Ouden gar hypo tou Theou gegenēmenon physei kakon. ᾿Alla ton peri touton logon hysteron anaptyxomen. Teōs de peri tēs tōn Aiōnōn mythologias mikra diexelthōmen.
Those men, then, as I said, say that all things were made from underlying matter; and while saying it is coeternal with God, they name God its cause. They do not, however, define it as evil, as in the impiety of Marcion and Mani; for they think it the greatest blasphemy to say that God is the maker of evils. And they perhaps have some excuse, since they neither listened to prophetic words nor had the divine apostles as guides, but entrusted the knowledge of what exists to their reasonings alone. But what penalty worthy of their impiety would these pay, who enjoyed the divine Gospels yet ran away from their light and embraced the darkness like bats? They ought at least to have held to the opinion of these philosophers, since they had stopped their ears to the words of the divine …, introducing matter but not calling it evil. This too is evidence of the weakness of human reasonings. Since every art among people needs underlying material (pottery needs clay, building stones and bricks, carpentry and shipbuilding wood, weaving wool, shoemaking leather, and painting and each art its proper materials), the fools supposed that God too cannot create without matter; and they did not see how great is the difference between man and God, that the image cannot have all that the archetype has, and that man, as an image, creates from what exists, but God both from what exists and from what does not. The divine Scripture taught us this clearly. The Apostle says: “By faith we understand that the ages were framed by the word of God, so that what is seen did not come from things that appear.” And again: “Who calls the things that are not as though they were.” The writer of the account of the world's genesis taught clearly which things the Creator made from what does not exist, and which from what exists; that he made heaven, earth and the other elements from what does not exist: “In the beginning,” he says, “God made the heaven and the earth.” And he created light likewise from what does not exist: “For God said,” he says, “Let there be light; and there was light.” The firmament he brought forth from things already made: “Let there be,” he said, “a firmament in the midst of the water, and let it divide between water and water.” Seeds and plants he ordered to sprout from the earth: “Let the earth,” he said, “bring forth the herb of grass, sowing seed according to its kind and likeness, and the fruitful tree bearing fruit whose seed is in it, according to its likeness and kind, upon the earth.” So too he brought forth the kinds of irrational animals: from the waters the creatures that travel through the air, those that live in the waters, and those called amphibians: “Let the waters,” he said, “bring forth creeping things with living souls, and birds flying along the firmament of heaven.” From the earth he brought the four-footed beasts and creeping things: “Let the earth,” he says, “bring forth the living soul, four-footed beasts, creeping things and cattle.” Man he made from what exists and from what does not. For he formed the body taking dust from the earth, but the soul he created from what does not exist. For the soul is not, according to Marcion's impious account, of one substance with God who made it, but was created from what did not exist; for he creates most easily whatever he wishes. One must not measure the Maker's power by what has already come to be; for it is easy for him to bring forth many times more. This the inspired David indicated: “For all things,” he says, “whatever the Lord willed, he did.” … for he has a power commensurate with his will. Hence he creates not only from what exists but also from what does not. Rightly, then, the doctrine of matter has been driven out of the doctrines of truth. Those who disparage creation, attempting to slander the all-harmonious workmanship and for this reason bringing in the doctrine of matter, let them hear the divine oracles crying: “God saw all that he had made, and behold, it was very good.” For nothing made by God is evil by nature. But we shall unfold the account of this later. Meanwhile let us go briefly through the mythology of the Aeons.
5.6PG 83
Βοαλεντῖνος, καὶ Σεχουνδῖνος, καὶ Μάρκος, καὶ οἱ δὲ ἐχείνων διάδοχοι παμπόλλους Αἰῶνας πρεσδυτέρους τοῦ Δημιουργοῦ φασιν εἶναι, οὐκ ἐκ τῶν θείων λογίων τοῦτο μεμαθηκότες, ἀλλ᾽ αὐτοὶ τοὺς μύθους σνυμπλάσαντες. Καὶ οὐ συνεῖδον οἱ ἐμδρόντητο:, ὡς ὁ αἰὼν οὐκ οὐσία τίς ἐστιν ὑφεστῶσα, ἀλλὰ διάστημά τι χρόνου δηλωτικὸν, ποτὲ μὲν ἀκείρου, ὅταν περὶ Θεοῦ λέγηται, ποτὲ δὲ τῇ κτίσει συμμέτρου, ἄλλοτε δὲ τῇ ἀνθρωπίνῃ ζωῇ. Περὶ μὲν γὰρ ἡμῶν … τοῦ προσώπου σου. » Περὶ δὲ τῆς κτίσεως ὁ Κύριος … τῶν ὅλων πάλιν ὁ μακάριος Δαδίδ" « ᾿Απὸ τοῦ αἰῶνος … καὶ τὴν δωδέκάδα, καὶ τὴν ᾿Αχαμὼθ, καὶ τὸν ὄρον, … καὶ τὸν Υἱὸν, καὶ τὸ Πνεῦμα" ἀλλὰ πρὸ πάντων ἐστὶ … πρεσδύτερος. Καὶ ἐν ἑτέρῳ δὲ χωρίῳ φησί" ε Τῷ … τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τῶν … πλὴν σοῦ.» Πρὸ τῶν αἰώγων τοίνυν ὁ θεὸς, ὁ τῶν.ι ὅλων δημιουργός.
Boalentinos, kai Sechoundinos, kai Markos, kai hoi de echeinōn diadochoi pampollous Aiōnas presdyterous tou Dēmiourgou phasin einai, ouk ek tōn theiōn logiōn touto memathēkotes, all᾽ autoi tous mythous snymplasantes. Kai ou syneidon hoi emdrontēto:, hōs ho aiōn ouk ousia tis estin hyphestōsa, alla diastēma ti chronou dēlōtikon, pote men akeirou, hotan peri Theou legētai, pote de tę̄ ktisei symmetrou, allote de tę̄ anthrōpinę̄ zōę̄. Peri men gar hēmōn … tou prosōpou sou. » Peri de tēs ktiseōs ho Kyrios … tōn holōn palin ho makarios Dadid" « ᾿Apo tou aiōnos … kai tēn dōdekada, kai tēn ᾿Achamōth, kai ton oron, … kai ton Huion, kai to Pneuma" alla pro pantōn esti … presdyteros. Kai en heterǭ de chōriǭ phēsi" e Tǭ … toutou, oude tōn archontōn tou aiōnos toutou, tōn … plēn sou.» Pro tōn aiōgōn toinyn ho theos, ho tōn.i holōn dēmiourgos.
Valentinus, Secundus, Marcus and their successors say that very many Aeons are older than the Demiurge, not having learned this from the divine oracles but having fabricated the myths themselves. The thunderstruck men did not see that an aeon is not some subsisting substance, but a span of time: sometimes infinite, when it is said of God; sometimes commensurate with creation; and at other times with human life. For about us … “[our age in the light] of your face.” About creation the Lord … About the God of all again the blessed David: “From everlasting …” … the Ogdoad and the Dodecad, Achamoth and Limit, … and the Son and the Spirit; but he is before all things …, older. And in another place he says: … “not of this age, nor of the rulers of this age, … except you.” God, then, the maker of all things, is before the ages.
5.7PG 83
… καὶ ἄῤῥεν τὴν ἀσώματον διακρίνομεν φύσιν, καὶ … μεων᾽ οὐδὲ κατὰ τοὺς τῶν αἱρετικῶν μύθους ποιητὰς … σιν διέπλασε. Διὸ δὴ καὶ ταύτην τῷ γένει τὴν εὖλογίαν προσήνεγκεν, εἰπών" ε« Αὐξάνεσθε, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς. » Ἐπειδὴ γὰρ ὁ θάνατος ληΐζεται τῶν ἀνθρώπων τὴν φύσιν, καὶ οἷόν τις θεριστὴς, οὐ πρεσδύτας μόνον, ἀλλὰ καὶ νέους ἐχτέμνει" ἀναγκαίως ἣ φύσις ἐδεῖτο τῶν γεωργούντων, καὶ σπειρόντων, καὶ ἀντὶ τεμνομένων ἑτέρους στάχυς ἀντεισαγόντων, καὶ νικώντων τῇ γεωργίᾳ τοῦ ἀμῶντυς τὰς χεῖρας. Τῇ δὲ ἀθανάτῳ φύσει περιττὴ τοῦ γένους ἡ διαίρεσις" Οὔτε γὰρ αὐξήσεως δέονται μὴ μειούμενοι, οὔτε μίξεως σωμάτων ἀπηλλαγμένοι. Καὶ τούτου διδάσκαλος ἡ θεία Γραφή. ᾿Αγγέλου; μὲν γὰρ οὐ δύα κατ᾽ ἀρχὰς καθάπερ τοὺς ἀνθρώπους ἐδημιούργησε μόνους, ἀλλ' ὅσας ἠθέλησε μυριάδας ἐπήγαγεν. Ἡ γὰρ φθορᾶς ἐλευθέρα φύσις αὐξήσεως ἀπροσδεὴς. Οἱ δὲ ἄνθρωποι θνητὸν ἐσχηκότες σῶμα, καὶ ὑπὸ τῷ θανάτῳ τελοῦντες, τοῦ θήλεος ἀναγκαίως προσδέονται. Μηδεὶς ὃὲ τῶν φιληδόνων ἐξ ἀγνοίας τῶν ἀγγέλων ποιησάσθω κατηγορίαν, ἀφορμὴν λαδὼν εἰς βλασφημίαν τὸ παρὰ τοῦ πανσόφου ἱστορηθὲν Μωυύῦσέως" ὅτι ἰδόντες οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων ὅτι καλαί εἰσιν, ἔλαδον ἐξ αὐτῶν εἰς γυναῖκας. Παραπληξίας γὰρ ἐσχάτης τὸ τοῖς ἀγγέλοι; προσάψαι τὴν τῶν ἀνθρώπων ἀκολασίαν. Δύο γὰρ ἣν γένη τηνικαῦτα, τὸ τοῦ Κάϊν, καὶ τὸ τοῦ Σὴθ καὶ τὸ μὲν τοῦ Κάϊν ἐπάρατον ἦν, τὸ δὲ τοῦ Σὴθ εὐσεύείας ἐπεμέλετο. Ἕνὼς γὰρ, ὁ τούτου υἱὸς, ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ. Ἐντεῦθεν οἵ ἐκ τούτου φύντες νἱοὶ Θεοῦ χρηματίζοντες, ἔφυγον τὴν πρὸς τὸ γένος τοῦ Κάϊν ἐπιτὰς ἐχείνων θεασάμενοι θυγατέρας οἱ τῶν εὐσεδῶν ἀπόγονοι, ἡττήθησαν τοῦ κάλλους, καὶ τὸν παἐρῷον παρέθδησαν νόμον, καὶ τὸ πρὸς ἐχείνου: ἢσπάσαντο κῆδος. Εἶτα ἡ ἐπιμιξία τὴν πονηρίαν εἰσήγαγεν. Ὅταν οὖν ἀκούσωμεν τῆς θείας λεγούσης Γραφῆς" « Εἰσῆλθον οἱ υἱοὶ τοῦ Θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων,» μὴ τῶν ἀσωμάτων ἀγγέλων χατηγορῶμεν’ ἄνθρωποι γὰρ τὴν παρανομίαν ἑἐτόλμν σαν υἱοὶ Θεοῦ προσαγορευόμενοι. Καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, μάρτυς αὐτὸς ὁ τῶν ὅλων Θεὸς, οὑτωσὶ λέγων" « Οὐ μὴ χκαταμεένῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας. ν Καὶ πάλιν ἱστοριογράφος" « Καὶ εἶδε Κύριος τὴν γῆν, ἢ καὶ ἣν χκατεφθαρμένη, ὅτι χατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς. » Καὶ πρὸς τὸν Νῶε δὲ ὁ τῶν ὅλων ἔφη Θεός" ε Ἰδοὺ ἐγὼ χαταφθείρω πᾶσαν σάρκα. » Καὶ κελεύσας χατασχευάσαε ἐπήγαγεν’ « Ὅτι σε εὗρον δίκαιον ἐν τῇ γενεᾷ ταύτῃ. » Οὐκ ἂν δὲ ἀγγέλων ἡμαρτηκότων ἀνθρώπους … οὐ δέκα καὶ εἴκοσι, καὶ ἐκατὸν, ἀλλὰ μυριάδας ἀπείρους. Οὔτε αὐξήσεως τοίνυν οὔτε μίξεως χάοιν, δεῖται τοῦ θήλεως τῶν ἀγγέλων ἡ φύσις. Πολλὰς δὲ μυριάδας εἶναι ἀγγέλων ἡ θεία διδάσκει Γραφή" « Χδιαι γὰρ, φησὶ, χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. » Λειτουργία δὲ τῶν ἀγγέλων ἡ ὑμνῳδία. Περὶ μὲν γὰρ τῶν Σεραφὶμ ὁ μακάριός φησιν Ἡσαΐας, ὅτι ἐκέκραγον, καὶ ἔλεγον, « Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαθαώθ " πλήρης ὁ οὐρανὸς καὶ ἡ γῇ τῆς δόξης αὐτοῦ. » Περὶ δὲ τῶν Χερονδὶμ ὁ θεῖος εἶπεν Ἐζεκιὴλ, ὡς ἤκουσε λεγόντων " ε Εὐλογημένη ἣ δόξα Κυρίον ἐκ τοῦ τόπου αὑτῆς. » Οὐ μόνον δὲ ὑμνοῦσιν, ἀλλὰ καὶ ταῖς θείαις οἰχονομίαις διακονοῦσι. Καὶ τοῦτο ἡμᾶς ὁ πάνσοφος ἐδίδαξε Παῦλος, εἰπών «ε Οὐκὶ πάνςες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; » Καὶ αὐτὸς δὲ ὁ Κύριος ἂν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη " « Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτῶν τῶν ἐλαχίστων τῶν πιστευόντων εἰς ἐμέ" ἀμὴν γὰρ λέγω ὑμῖν, καθ᾽ ἡμέραν οἱ ἄγγελοι αὐτῶν ὁρῶσι τὸ πρόσωπον τοῦ Πατρός μον, τοῦ ἐν οὐρᾶνοῖς. » Ὁ δὲ θεσπέσιος Δανιὴλ ὁ προφήτης, καὶ ἐθνῶν ἄρχοντας εἶναι λέγει τινάς " μᾶλλον δὲ οὐκ αὐτὸς, ἀλλ᾽ ἐκείνῳ προσδιαλεγόμενος ἄγγελος. ε [ἔστη γὰρ, φησὶν, ἐξεναντίας μου, ὁ ἄρχων Περσῶν. » Μέμνηται δὲ τοῦ ἄρχοντος τῶν ᾿Ελλήνων, καὶ προστέθειχεν, ὡς οὐδεὶς ἕτερος αὐτῷ συνέπραξεν ὑπὲρ τῆς ᾿ἸΙουδαίων ἐλευθερίας πρεσδευομένῳ πρὸς τὸν Θεὸν, εἰ μὴ Μιχαὴλ ὁ ἄρχων αὐτῶν. Καὶ ὁ μέγας δὲ Μωῦσῆς ἐν τῇ δῇ ἔφη" ε τε διεμέριζεν ὁ Ὕψιστος ἔθνη, οὗς διέσπειρεν υἱοὺς ᾿Αδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ. » Τεχμηριοῖ δὲ καὶ ταῦτα, καὶ τὰ ἐν τῷ Δανιὴλ εἰρημένα, καὶ τὰ ὑπὸ τοῦ Κυρίου λεχθέντα, τινὰς μὲν τῶν ἀγγέλων ἐθνῶν προστατεύειν, τινὰς δὲ ἑνὸς ἑκάστου τῶν ἀνθρώπων πεπιστεῦθαι τὴν ἐπιμέλειαν, ὥστε μὴ σίνεσθαι αὐτοὺς καὶ πημαίνειν τοὺς ἀλάστορᾶς δαίμονας. Πεποιῇσθαι δὲ ὑπὸ τοῦ Θεοῦ τῶν ὅλων τοὺς ἀγγέλους πιστεύομεν " οὕτω γὰρ ἐδιδάχθημεν. Ὁ μὲν γὰρ ὑμνοποιὸς Δαδὶδ, ὑμνῆσαι παρεγγνήσας τοῖς ἀγγέλοις καὶ ταῖς ἐπουρανίαις δυνάμεσι τὸν τῶν ὅλων Θεὸν, ἐπήγαγεν" ε« Ὅτι αὐτὸς εἶπε, καὶ ἐγενήθησαν" αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν. ν Καὶ πάλιν" « Ὃ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτηῦ πυρὸς φλόγα. ν Οἱ δὲ τρεῖς παΐδες ἐν τῇ καμίνῳ τὸν Θεὸν εὐλογοῦντες, πᾶσαν μὲν τὴν κτίσιν εἰς κοινωνίαν τῆς ὑμνῳδίας ἐκάλεσαν, πρώτους δὲ τοὺς ἀγγέλους. Ἔχει δὲ οὕτως τὸ τῆς ὑμνῳδίας προοίμιον’ ε« Εὐλογεῖτε, πάντα τὰ ἔργα Κυρίον, τὸν Κύριον" ὑμνεῖτε, καὶ ὑπερυψοῦτε αὐτὺν εἰς τοὺς αἰῶνας. » Εἶτ᾽ εὐθὺς ἐπισυνάπτουσιν " «ε Εὐλογεῖτε, ἄγγελοι Κυρίου, τὸν Κύριον" » διδάσκοντες, ὡς μέρος καὶ οὗτοι τῶν θείων ἔργων εἰσίν. Ὁ δὲ θεῖος ᾿Απόστολος τοῦτο σαφέστερον ἡμᾶς ἐξεπαίδευσε. Τοῦ γὰρ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μνημονεύσας, ἐπήγαγεν - « Ὅτι ἐν αὐτῷ ἐκτίσθη πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ γῆς, εἴτε ὁρατὰ, εἴτε ἀόρατα. ν» Καὶ ὡς δῆλα καταλιπὼν τὰ ὁρώμενα, τῶν ἀοράτων λέγει τὰ τάγματα" ε Εἴτε Θρόγοι, εἴτε Κυριότητες, εἴτε ᾿ἈΑρκαὶ, εἴτε Ἐξουσίαι, πάντα δι᾽ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται. » Ταῦτα καὶ περὶ τῶν ἀγγέλων φρονεῖν ἐδιδάχθημεν.
… kai arrhen tēn asōmaton diakrinomen physin, kai … meōn᾽ oude kata tous tōn hairetikōn mythous poiētas … sin dieplase. Dio dē kai tautēn tǭ genei tēn eulogian prosēnenken, eipōn" e« Auxanesthe, kai plēthynesthe, kai plērōsate tēn gēn, kai katakyrieusate autēs. » Epeidē gar ho thanatos lēïzetai tōn anthrōpōn tēn physin, kai hoion tis theristēs, ou presdytas monon, alla kai neous echtemnei" anankaiōs hē physis edeito tōn geōrgountōn, kai speirontōn, kai anti temnomenōn heterous stachys anteisagontōn, kai nikōntōn tę̄ geōrgią tou amōntys tas cheiras. Tę̄ de athanatǭ physei perittē tou genous hē diairesis" Oute gar auxēseōs deontai mē meioumenoi, oute mixeōs sōmatōn apēllagmenoi. Kai toutou didaskalos hē theia Graphē. ᾿Angelou? men gar ou dya kat᾽ archas kathaper tous anthrōpous edēmiourgēse monous, all' hosas ēthelēse myriadas epēgagen. Hē gar phthoras eleuthera physis auxēseōs aprosdeēs. Hoi de anthrōpoi thnēton eschēkotes sōma, kai hypo tǭ thanatǭ telountes, tou thēleos anankaiōs prosdeontai. Mēdeis hoe tōn philēdonōn ex agnoias tōn angelōn poiēsasthō katēgorian, aphormēn ladōn eis blasphēmian to para tou pansophou historēthen Mōyyyseōs" hoti idontes hoi huioi tou Theou tas thygateras tōn anthrōpōn hoti kalai eisin, eladon ex autōn eis gynaikas. Paraplēxias gar eschatēs to tois angeloi? prosapsai tēn tōn anthrōpōn akolasian. Dyo gar hēn genē tēnikauta, to tou Kaïn, kai to tou Sēth kai to men tou Kaïn eparaton ēn, to de tou Sēth euseueias epemeleto. Henōs gar, ho toutou huios, ēlpisen epikaleisthai to onoma Kyriou tou Theou. Enteuthen hoi ek toutou phyntes nioi Theou chrēmatizontes, ephygon tēn pros to genos tou Kaïn epitas echeinōn theasamenoi thygateras hoi tōn eusedōn apogonoi, hēttēthēsan tou kallous, kai ton paerǭon parethdēsan nomon, kai to pros echeinou: ēspasanto kēdos. Eita hē epimixia tēn ponērian eisēgagen. Hotan oun akousōmen tēs theias legousēs Graphēs" « Eisēlthon hoi huioi tou Theou pros tas thygateras tōn anthrōpōn,» mē tōn asōmatōn angelōn chatēgorōmen’ anthrōpoi gar tēn paranomian heetolmn san huioi Theou prosagoreuomenoi. Kai hoti tauth᾽ houtōs echei, martys autos ho tōn holōn Theos, houtōsi legōn" « Ou mē chkatameenę̄ to pneuma mou en tois anthrōpois toutois dia to einai autous sarkas. n Kai palin historiographos" « Kai eide Kyrios tēn gēn, ē kai hēn chkatephtharmenē, hoti chatephtheire pasa sarx tēn hodon autou epi tēs gēs. » Kai pros ton Nōe de ho tōn holōn ephē Theos" e Idou egō chataphtheirō pasan sarka. » Kai keleusas chatascheuasae epēgagen’ « Hoti se heuron dikaion en tę̄ geneą tautę̄. » Ouk an de angelōn hēmartēkotōn anthrōpous … ou deka kai eikosi, kai ekaton, alla myriadas apeirous. Oute auxēseōs toinyn oute mixeōs chaoin, deitai tou thēleōs tōn angelōn hē physis. Pollas de myriadas einai angelōn hē theia didaskei Graphē" « Chdiai gar, phēsi, chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ. » Leitourgia de tōn angelōn hē hymnǭdia. Peri men gar tōn Seraphim ho makarios phēsin Hēsaïas, hoti ekekragon, kai elegon, « Hagios, hagios, hagios, Kyrios Sathaōth " plērēs ho ouranos kai hē gę̄ tēs doxēs autou. » Peri de tōn Cherondim ho theios eipen Ezekiēl, hōs ēkouse legontōn " e Eulogēmenē hē doxa Kyrion ek tou topou hautēs. » Ou monon de hymnousin, alla kai tais theiais oichonomiais diakonousi. Kai touto hēmas ho pansophos edidaxe Paulos, eipōn «e Ouki panses eisi leitourgika pneumata eis diakonian apostellomena dia tous mellontas klēronomein sōtērian? » Kai autos de ho Kyrios an tois hierois Euangeliois ephē " « Horate mē kataphronēsēte henos tōn mikrōn toutōn tōn elachistōn tōn pisteuontōn eis eme" amēn gar legō hymin, kath᾽ hēmeran hoi angeloi autōn horōsi to prosōpon tou Patros mon, tou en ouranois. » Ho de thespesios Daniēl ho prophētēs, kai ethnōn archontas einai legei tinas " mallon de ouk autos, all᾽ ekeinǭ prosdialegomenos angelos. e [estē gar, phēsin, exenantias mou, ho archōn Persōn. » Memnētai de tou archontos tōn ᾿Ellēnōn, kai prostetheichen, hōs oudeis heteros autǭ synepraxen hyper tēs ᾿IIoudaiōn eleutherias presdeuomenǭ pros ton Theon, ei mē Michaēl ho archōn autōn. Kai ho megas de Mōysēs en tę̄ dę̄ ephē" e te diemerizen ho Hypsistos ethnē, hous diespeiren huious ᾿Adam, estēsen horia ethnōn kata arithmon angelōn Theou. » Techmērioi de kai tauta, kai ta en tǭ Daniēl eirēmena, kai ta hypo tou Kyriou lechthenta, tinas men tōn angelōn ethnōn prostateuein, tinas de henos hekastou tōn anthrōpōn pepisteuthai tēn epimeleian, hōste mē sinesthai autous kai pēmainein tous alastoras daimonas. Pepoię̄sthai de hypo tou Theou tōn holōn tous angelous pisteuomen " houtō gar edidachthēmen. Ho men gar hymnopoios Dadid, hymnēsai parengnēsas tois angelois kai tais epouraniais dynamesi ton tōn holōn Theon, epēgagen" e« Hoti autos eipe, kai egenēthēsan" autos eneteilato, kai ektisthēsan. n Kai palin" « Ho poiōn tous angelous hautou pneumata, kai tous leitourgous autēu pyros phloga. n Hoi de treis païdes en tę̄ kaminǭ ton Theon eulogountes, pasan men tēn ktisin eis koinōnian tēs hymnǭdias ekalesan, prōtous de tous angelous. Echei de houtōs to tēs hymnǭdias prooimion’ e« Eulogeite, panta ta erga Kyrion, ton Kyrion" hymneite, kai hyperypsoute autyn eis tous aiōnas. » Eit᾽ euthys episynaptousin " «e Eulogeite, angeloi Kyriou, ton Kyrion" » didaskontes, hōs meros kai houtoi tōn theiōn ergōn eisin. Ho de theios ᾿Apostolos touto saphesteron hēmas exepaideuse. Tou gar Kyriou hēmōn Iēsou Christou mnēmoneusas, epēgagen - « Hoti en autǭ ektisthē panta ta en ouranois kai ta epi gēs, eite horata, eite aorata. n» Kai hōs dēla katalipōn ta horōmena, tōn aoratōn legei ta tagmata" e Eite Throgoi, eite Kyriotētes, eite ᾿AArkai, eite Exousiai, panta di᾽ autou kai eis auton ektistai. » Tauta kai peri tōn angelōn phronein edidachthēmen.
… we [do not] divide the bodiless nature into [female] and male …, nor, according to the myths of the heretics, … [but he formed human] nature [male and female]. That is why he gave this blessing to the race, saying: “Increase and multiply and fill the earth and have dominion over it.” For since death plunders human nature and, like a reaper, cuts down not only the old but also the young, nature necessarily needed those who would farm and sow and bring in other ears in place of those cut down, and by their farming overcome the hands of the reaper. But for the immortal nature the division of sex is superfluous; for they need neither increase, since they do not diminish, nor intercourse, since they are free of bodies. The divine Scripture is the teacher of this. For he did not create angels at the beginning two only, as he did human beings, but brought forth as many myriads as he willed; for the nature free of corruption has no need of increase. But human beings, having a mortal body and being subject to death, necessarily need the female. Let none of the lovers of pleasure, from ignorance, make an accusation against the angels, taking as an occasion for blasphemy what the all-wise Moses recorded: that the sons of God, seeing that the daughters of men were beautiful, took wives from them. It is the height of derangement to attach human licentiousness to the angels. For there were two races at that time, that of Cain and that of Seth; Cain's was accursed, while Seth's cared for godliness. For Enosh, his son, hoped to call on the name of the Lord God. Hence those sprung from him, being called sons of God, avoided [intermarriage] with the race of Cain; [but later], seeing their daughters, the descendants of the godly were overcome by their beauty, transgressed their fathers' law and embraced marriage alliance with them. Then the intermingling brought in wickedness. So when we hear the divine Scripture say, “The sons of God went in to the daughters of men,” let us not accuse the bodiless angels; for it was men called sons of God who dared the lawlessness. That this is so the God of all himself bears witness, saying: “My spirit shall not remain in these men, because they are flesh.” And again the historian: “And the Lord saw the earth, and it was corrupted, for all flesh had corrupted its way upon the earth.” And the God of all said to Noah: “Behold, I am destroying all flesh.” And having ordered him to build [the ark], he added: “For I have found you righteous in this generation.” But had angels sinned, [he would not have punished] men …. [The angels are] not ten, twenty or a hundred, but countless myriads. So the nature of angels needs the female neither for increase nor for intercourse. That there are many myriads of angels the divine Scripture teaches: “Thousands of thousands,” it says, “ministered to him, and ten thousand times ten thousand stood before him.” The ministry of the angels is hymn-singing. About the seraphim the blessed Isaiah says that they cried out and said: “Holy, holy, holy, Lord of hosts; heaven and earth are full of his glory.” About the cherubim the divine Ezekiel said that he heard them saying: “Blessed be the glory of the Lord from his place.” They not only sing hymns but also serve the divine dispensations. The all-wise Paul taught us this, saying: “Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?” And the Lord himself said in the holy Gospels: “See that you do not despise one of these little ones, the least of those who believe in me; for truly I tell you, their angels daily see the face of my Father in heaven.” The inspired prophet Daniel says that some are rulers of nations; or rather not he himself, but the angel conversing with him: “The ruler of the Persians,” he says, “stood against me.” He mentions the ruler of the Greeks, and added that no one else helped him as he interceded with God for the freedom of the Jews, except Michael their ruler. And the great Moses said in the song: “When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God.” These words, those in Daniel and those spoken by the Lord prove that some angels preside over nations, and that others are entrusted with the care of each individual person, so that the destructive demons may not harm and injure them. We believe that the angels were made by the God of all, for so we were taught. The hymn-writer David, having bidden the angels and the heavenly powers to praise the God of all, added: “For he spoke, and they came to be; he commanded, and they were created.” And again: “Who makes his angels spirits, and his ministers a flame of fire.” The three young men in the furnace, blessing God, called all creation to share in the hymn, and the angels first. The opening of the hymn runs thus: “Bless the Lord, all you works of the Lord; praise and exalt him forever.” Then at once they add: “Bless the Lord, you angels of the Lord,” teaching that these too are part of the divine works. The divine Apostle taught us this more clearly. Having mentioned our Lord Jesus Christ, he added: “For in him were created all things in heaven and on earth, visible and invisible.” And leaving the visible things as evident, he names the ranks of the invisible: “Whether thrones or dominions or principalities or authorities, all things were created through him and for him.” This is what we have been taught to think about the angels.
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Τὸν δὲ διάδολον καὶ τοὺς ὑπ᾽ ἐκείνῳ τελοῦντας δαίμονας, κατὰ τοὺς Μαρκίωνος, καὶ Κέρδωνος, καὶ τοὺς Μάνεντος μύθους, οὐκ ἀγενήτους εἶναί φαμεν, εἰ δὲ ὁμότιμοι, δῆλον ὅτι καὶ ἰσοδύναμο:- εἰ δὲ ἰσοδύναμοι, πῶς ὑπὸ τοῦ Θεοῦ τῶν ὅλων δημιουργηθῆν. ναί φαμεν; Πῶς γὰρ ἂν χκολασθεῖεν ἐνδίκως οἱ τοιαύτην φύσιν ἐξ ἀρχῆς εἰληχότες- Ὅτι δὲ κολα-] σθήσονται, διαῤῥήδην εἶπεν ὁ Κύριος τοῖς ἐξ εὐωνύβων᾽ « Πορεύεσθε ἀπ᾽ ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαδόλῳ, καὶ τοῖς ἀγγέλοις αὐτοῦ. » Τοῦτο δὲ καὶ αὐτοὶ σαφῶς οἱ δαίμονες ἴσασιν" ὅθεν ἑδόων" ε Τί ἡμῖν καὶ σοὶ, Υἱὲ Θεοῦ τοῦ ὑψίστου; Ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς; » Καὶ πάλιν" ε Ὁρκίζω σε, μὴ με βασανίσῃς.» Ὅτι μὲν οὖν κολασθήσονται, σαφῶς ἐδιδάχθημεν. Σκοπήσωμεν δὲ λοιπὸν, εἰ δικαίως τοῦτο πείσονται φύσιν τοιαύτην παρὰ τοῦ πεποιηκότος δεξάμενοι. Πῶς δ᾽ ἂν ἀγαθὸς εἰκότως κληθείη τῆς κακίας ὁ ποιητὴς, πῶς δὲ δίκαιος ὁ φύσιν κολάζων ἀγαθόν τι δράσαι μὴ δυναμένην, ἀλλὰ τοῖς τῆς κακίας πεπεδημένην δεσμοῖς; ᾿Αλλὰ δίκαιον ἴσμεν τὸν τῶν ὅλων θεὸν, καὶ δικαιοσύνης πηγὴν " οὔχουν ἀδίκως κολάσει τοὺς δαίμονας, καὶ τὸν ἐχείνων ἡγούμενον. Καὶ ἀγαθῶν ἐπιστάμεθα δημιουργὸν τὸν ἀγαθὸν Θεὸν παρὰ τῶν εὖ φρονούντων ἁπάντων ὀνομαζόμενον. Οὔχουν ἐδημιούργησς φύσιν, δράσαι μὲν οὐδὲν ἀγαθὸν δυναμένην, κακίαν δὲ μόνην παρὰ γνώμην ὠδίνουσαν. Εἰ δὲ μήτε φύσιν πονηρὰν ἐδημιούργησεν ὁ Θεὸς, ἀγαθῶν γάρ ἔστιν ὡς ἀγαθὸς ποιητὴς, μήτε ἀδίκως κολάζειν ἀνέχεται, δίκαιος γάρ ἔστι καὶ δικαιοσύνης νομοθέτης, κολάζει δὲ τὸν διάδολον καὶ Εἰ γὰρ ἀγένητοι, ὁμότιμοι ἄρα τῷ τῶν ὅλων θεῷ" … διάδολος καὶ οἱ τῆς ἐχείνου συμμορίας, “Ὥσπερ γὰρ τὸν ἄνθρωπον ἀγαθὸν ἐξ ἀρχῆς ἀγαθὸς ἐδη μιούργήσεν ὁ Θεὸς, αὐθαιρέτῳ δὲ γνώμῃ οἱ μὲν ἐφύλαξαν ἀκήρατον ἣν ἔλαθον φύσιν " οἱ δὲ ἐπὶ τὸ χεῖρον ἀπἐχλιναν, καὶ τοὺς θείους χαρακτῆρας διέφθειραν, καὶ τοὺς θεοειδεῖς θηριώδεις ἀπέφηναν᾽ οὕτως ὁ διάδολος καὶ των δαιμόνων τὸ στίφος σὺν τοῖς ἄλλοις ἀσωμά… Θεὸν οὐκ ἐζήλωσαν εὔνοιαν, τὸ δὲ τοῦ τύφου καὶ τῆς ἀλαζονείας εἰσδεξάμενοι πάθος, ἐπὶ τὸ χεῖρον ἐτράπησαν, καὶ τῆς προτέρας ἐξέπεσον λήξεως. Καὶ τοῦτο δεδήλωκεν ὁ θεῖος ᾿Απόστολος, περὶ τῆς ἐπισχοπιχῦς χειροτονίας νομοθετῶν᾽ ε« Μὴ νεόφυτον, ἵνα μὴ τυφωβθεὶς εἰς. κρῖμα ἐμπέσῃ τοῦ διαδόλου. » Διὰ γὰρ τῶνδε τῶν λόγων αἰνίττεται, ὡς τῆς ἐχπτώσεοως τῷ διαδόλῳ τύφος ἐγένετο πρόξενος. Καὶ Ἐφεσίοις δὲ γράφων, παρεδήλωσεν ὡς πρὶν ἐπὶ τὸ χεῖρον τραπῆναι, τὴν τοῦ ἀέρος οἰκονομίαν ἐπεπίστευτο. « Κατὰ τὸν ἄρχοντα γὰρ, φησὶ, τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας, » Τῆς δὲ προτέρας τάξεως ἐκπεσὼν, ὑπουργοὺς ἔχει τοὺς ἀντιλέγοντας τῷ Θεῷ. Καὶ ὁ Κύριος δὲ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη « Εἴδον τὸν Σατανᾶν ὡς ἀστραπὴν πεσόντα ἐκ τοῦ οὐρανοῦ. » Καὶ ἐν ἑτέρῳ χωρίῳ, « Ἐκεῖνος, φηαἷν, ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκε.» Τοῦτο δὲ παραδηλοῖ, ὡς τῆς ἀληθείας ἐχεραπεὶς, τἀναντία τῇ ἀληθείᾳ προείλετο. Καὶ οἱ μακάριοι δὲ προφῆται Ἡσαῖας καὶ Ἰεζεχιὴλ παραπλησίοις αἰνίγμασι κέχρηνται. Τοῦτο γὰρ σημαίνει τό" « Ἐπάνω τῶν ἄστρων θήσω τὸν θρόνον μου, καὶ ἔσομαι ὅμοιος τῷ ὙΨίστῳ, καὶ καταλήψομαι τὴν οἰκουμένην ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ. » Καὶ ὁ Ἰεζεχιὴλ διὰ τοῦ ἄρχοντος Τύρου τὸν ἀποστάτην ἄρχοντα αἰνίττεται τὸν ἐνεργήσαντα ἐκείνῳ, Λέγει δὲ οὕτως" « Τάδε λέγει Κύριος ᾿Αδωναῖ᾿ Σὺ ἐκχσφράγισμα ὁμοιώσεως, πλήρης σοφίας, καὶ στέφανος κάλλους, καὶ ἐν τῇ τρυφῇ Θεοῦ ἐγενήθης, πάντα λίθον ἐνδέδυσαι. » Εἶτα τῶν λίθων ἀπαριθμή- ᾿ σας τὰ εἴδη, ἐπήγαγεν᾽ ε ᾿Αφ' ἧς ἡμέρας χατεσχενάτοῦ χατασχηνοῦντος, καὶ ἔθηχά σε ἐν ὄρει ἁγίῳ θεοῦ. Ἐγεννήθης ἐν μέσῳ λίθων πυρίνων, ἐπορεύθης ἄμωμος σὺ ἐν ταῖς ἡμέραις σου, ἀφ᾽ ἧς ἡμέρας ἐκτίσθης σὺ, ἕως οὗ εὑρέθῃ τὰ ἀδικήματα ἐν σοΐ, ᾿Απὸ γὰρ πλήθους περιδρομῆς σου, ἔπλησας τὰ ταμιεῖά σου ἀνομίας, καὶ ἥμαρτες, καὶ ἐτραυματίσθης " ᾿Απὸ ὄρους τοῦ Θεοῦ χατήγαγέ σε τὸ χερουδεὶμ τὸ συσχιάζον ἐκ μέσου λίθων πυρίνων. ὙΨώθη ἡ καρδία σου ἐπὶ τῷ κάλλει σου. Διεφθάρη ἡ ἐπιστήμη σου μετὰ τοῦ κάλλους σου. Διὰ τὸ πλῆθος τῶν ἁμαρτιῶν σον, ἐπὶ τὴν γῆν ἔῤῥιψά σε, ἐναντίον βασιλέων ἔδωκά σε παραδειγματισθῆναι. Διὰ τὸ πλῆθος τῶν ἀνομιῶν σου, καὶ τῶν ἀδικιῶν τῆς ἐμπὸορίας σου, ἐδεδήλωσα ἁγιασμόν σου. Ἐξάγω πῦρ ἐν μέσῳ σου τοῦτο καταφάγεταί σε. » Οὗτος ὁ προφητικὸς λόγος ἔδειξε τὸν διάβολον ἐξ ἀρχῆς μὲν ἀγαθὸν γεγενημένον, ἑκουσίως δὲ τὴν ἐπὶ τὸ χεῖρον ῥοπὴν εἰσδεξάμενον, ταῖς δὲ καχομηχανίαις τὴν πονηρίαν αὐξήσαντα. Τὴν γὰρ περιδρομὴν, καὶ τὴν ἐμπορίαν, τὰς τῆς πονηρίας ἐπινοίας ἐκάλεσε. Τοῦτον παρεδειγμάτισεν, ἐλέγξας αὐτοῦ τὴν ἀσθένειαν, καὶ πατεῖσθαι ὑπὸ τῶν πάλαι προσχυνούντιυν ἐχέλευσεν. Αὐτοῦ γάρ ἐστι φωνή " « Ἰδοὺ δόδωχα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. » Καὶ ἄλλα δὲ πάμπολλα ἔστιν εὑρεῖν, δι᾽ ὧν ῥάδιον μαθεῖν ὡς ἀγαθὸς δημιουργηθεὶς ὁ διάδολος, ἑχὼν εἰς πονηρίαν ἀπέχλινεν. ᾿Αρχεῖ δὲ καὶ ἡ ἀκειληθεῖσα κόλασις αὐτῷ δεῖξαι τὸ τῆς κακίας αὐθαίρετον. Οὐ γάρ ἐστιν ἴδιον δικαίου Θεοῦ, κολάσαι τὸν ἀνάγκῃ γενόμενον πο-
Ton de diadolon kai tous hyp᾽ ekeinǭ telountas daimonas, kata tous Markiōnos, kai Kerdōnos, kai tous Manentos mythous, ouk agenētous einai phamen, ei de homotimoi, dēlon hoti kai isodynamo:- ei de isodynamoi, pōs hypo tou Theou tōn holōn dēmiourgēthēn. nai phamen? Pōs gar an chkolastheien endikōs hoi toiautēn physin ex archēs eilēchotes- Hoti de kola-] sthēsontai, diarrhēdēn eipen ho Kyrios tois ex euōnybōn᾽ « Poreuesthe ap᾽ emou, hoi katēramenoi, eis to pyr to aiōnion, to hētoimasmenon tǭ diadolǭ, kai tois angelois autou. » Touto de kai autoi saphōs hoi daimones isasin" hothen hedoōn" e Ti hēmin kai soi, Huie Theou tou hypsistou? Ēlthes pro kairou basanisai hēmas? » Kai palin" e Horkizō se, mē me basanisę̄s.» Hoti men oun kolasthēsontai, saphōs edidachthēmen. Skopēsōmen de loipon, ei dikaiōs touto peisontai physin toiautēn para tou pepoiēkotos dexamenoi. Pōs d᾽ an agathos eikotōs klētheiē tēs kakias ho poiētēs, pōs de dikaios ho physin kolazōn agathon ti drasai mē dynamenēn, alla tois tēs kakias pepedēmenēn desmois? ᾿Alla dikaion ismen ton tōn holōn theon, kai dikaiosynēs pēgēn " ouchoun adikōs kolasei tous daimonas, kai ton echeinōn hēgoumenon. Kai agathōn epistametha dēmiourgon ton agathon Theon para tōn eu phronountōn hapantōn onomazomenon. Ouchoun edēmiourgēss physin, drasai men ouden agathon dynamenēn, kakian de monēn para gnōmēn ōdinousan. Ei de mēte physin ponēran edēmiourgēsen ho Theos, agathōn gar estin hōs agathos poiētēs, mēte adikōs kolazein anechetai, dikaios gar esti kai dikaiosynēs nomothetēs, kolazei de ton diadolon kai Ei gar agenētoi, homotimoi ara tǭ tōn holōn theǭ" … diadolos kai hoi tēs echeinou symmorias, “Hōsper gar ton anthrōpon agathon ex archēs agathos edē miourgēsen ho Theos, authairetǭ de gnōmę̄ hoi men ephylaxan akēraton hēn elathon physin " hoi de epi to cheiron apechlinan, kai tous theious charaktēras diephtheiran, kai tous theoeideis thēriōdeis apephēnan᾽ houtōs ho diadolos kai tōn daimonōn to stiphos syn tois allois asōma… Theon ouk ezēlōsan eunoian, to de tou typhou kai tēs alazoneias eisdexamenoi pathos, epi to cheiron etrapēsan, kai tēs proteras exepeson lēxeōs. Kai touto dedēlōken ho theios ᾿Apostolos, peri tēs epischopichys cheirotonias nomothetōn᾽ e« Mē neophyton, hina mē typhōbtheis eis. krima empesę̄ tou diadolou. » Dia gar tōnde tōn logōn ainittetai, hōs tēs echptōseoōs tǭ diadolǭ typhos egeneto proxenos. Kai Ephesiois de graphōn, paredēlōsen hōs prin epi to cheiron trapēnai, tēn tou aeros oikonomian epepisteuto. « Kata ton archonta gar, phēsi, tēs exousias tou aeros, tou pneumatos tou nyn energountos en tois huiois tēs apeitheias, » Tēs de proteras taxeōs ekpesōn, hypourgous echei tous antilegontas tǭ Theǭ. Kai ho Kyrios de en tois hierois Euangeliois ephē « Eidon ton Satanan hōs astrapēn pesonta ek tou ouranou. » Kai en heterǭ chōriǭ, « Ekeinos, phēain, anthrōpoktonos ēn ap᾽ archēs, kai en tę̄ alētheią ouk estēke.» Touto de paradēloi, hōs tēs alētheias echerapeis, tanantia tę̄ alētheią proeileto. Kai hoi makarioi de prophētai Hēsaias kai Iezechiēl paraplēsiois ainigmasi kechrēntai. Touto gar sēmainei to" « Epanō tōn astrōn thēsō ton thronon mou, kai esomai homoios tǭ HyPsistǭ, kai katalēpsomai tēn oikoumenēn hōs nossian, kai hōs kataleleimmena ōa arō. » Kai ho Iezechiēl dia tou archontos Tyrou ton apostatēn archonta ainittetai ton energēsanta ekeinǭ, Legei de houtōs" « Tade legei Kyrios ᾿Adōnai᾿ Sy ekchsphragisma homoiōseōs, plērēs sophias, kai stephanos kallous, kai en tę̄ tryphę̄ Theou egenēthēs, panta lithon endedysai. » Eita tōn lithōn aparithmē- ᾿ sas ta eidē, epēgagen᾽ e ᾿Aph' hēs hēmeras chateschenatou chataschēnountos, kai ethēcha se en orei hagiǭ theou. Egennēthēs en mesǭ lithōn pyrinōn, eporeuthēs amōmos sy en tais hēmerais sou, aph᾽ hēs hēmeras ektisthēs sy, heōs hou heurethę̄ ta adikēmata en soï, ᾿Apo gar plēthous peridromēs sou, eplēsas ta tamieia sou anomias, kai hēmartes, kai etraumatisthēs " ᾿Apo orous tou Theou chatēgage se to cheroudeim to syschiazon ek mesou lithōn pyrinōn. HyPsōthē hē kardia sou epi tǭ kallei sou. Diephtharē hē epistēmē sou meta tou kallous sou. Dia to plēthos tōn hamartiōn son, epi tēn gēn errhipsa se, enantion basileōn edōka se paradeigmatisthēnai. Dia to plēthos tōn anomiōn sou, kai tōn adikiōn tēs empoorias sou, ededēlōsa hagiasmon sou. Exagō pyr en mesǭ sou touto kataphagetai se. » Houtos ho prophētikos logos edeixe ton diabolon ex archēs men agathon gegenēmenon, hekousiōs de tēn epi to cheiron rhopēn eisdexamenon, tais de kachomēchaniais tēn ponērian auxēsanta. Tēn gar peridromēn, kai tēn emporian, tas tēs ponērias epinoias ekalese. Touton paredeigmatisen, elenxas autou tēn astheneian, kai pateisthai hypo tōn palai proschynountiyn echeleusen. Autou gar esti phōnē " « Idou dodōcha hymin exousian patein epanō opheōn kai skorpiōn, kai epi pasan tēn dynamin tou echthrou. » Kai alla de pampolla estin heurein, di᾽ hōn rhadion mathein hōs agathos dēmiourgētheis ho diadolos, hechōn eis ponērian apechlinen. ᾿Archei de kai hē akeilētheisa kolasis autǭ deixai to tēs kakias authaireton. Ou gar estin idion dikaiou Theou, kolasai ton anankę̄ genomenon po-
The devil and the demons under him we do not say are unbegotten, according to the myths of Marcion, Cerdo and Mani. [For if they are unbegotten, they are equal in honor to the God of all;] and if equal in honor, clearly also equal in power; and if equal in power, how do we say they were made by the God of all? And how could those who received such a nature from the beginning be justly punished? That they will be punished the Lord expressly said to those on the left: “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” The demons themselves know this clearly; that is why they cried: “What have we to do with you, Son of the Most High God? Have you come before the time to torment us?” And again: “I adjure you, do not torment me.” That they will be punished, then, we have been clearly taught. Let us now consider whether they will justly suffer this, having received such a nature from their maker. How could the maker of evil fittingly be called good, and how could he be just who punishes a nature unable to do any good but bound in the chains of wickedness? But we know the God of all to be just and the source of justice; so he will not unjustly punish the demons and their leader. And we know that the good God, so named by all right-thinking people, is the maker of good things. So he did not create a nature able to do no good, but giving birth to wickedness alone against its will. If God neither created an evil nature (for, being good, he is the maker of good things) nor will punish unjustly (for he is just and the lawgiver of justice), yet punishes the devil and … the devil and those of his company. For as the good God created man good from the beginning, and by free choice some kept unspoiled the nature they received, while others turned to the worse, corrupted the divine features and made the God-like beastlike; so the devil and the troop of demons, with the other bodiless …, did not emulate [the goodwill] toward God, but, taking in the passion of conceit and boastfulness, turned to the worse and fell from their former lot. The divine Apostle made this clear when legislating about episcopal ordination: “Not a recent convert, lest, puffed up, he fall into the condemnation of the devil.” By these words he hints that conceit caused the devil's fall. Writing to the Ephesians, he indicated that before he turned to the worse he had been entrusted with the government of the air: “According to the ruler,” he says, “of the authority of the air, the spirit now at work in the sons of disobedience.” Having fallen from his former rank, he has as his servants those who oppose God. And the Lord said in the holy Gospels: “I saw Satan fall like lightning from heaven.” And in another place: “He was a murderer from the beginning, and has not stood in the truth.” This indicates that, having been in the truth, he chose what is contrary to the truth. The blessed prophets Isaiah and Ezekiel use similar riddles. For this is what is meant by: “I will set my throne above the stars and be like the Most High, and I will seize the world like a nest and take it up like abandoned eggs.” And Ezekiel, through the ruler of Tyre, hints at the apostate ruler who worked in him. He speaks thus: “Thus says the Lord Adonai: You are the seal of likeness, full of wisdom and a crown of beauty; you were in the delight of God; you have put on every stone.” Then, having listed the kinds of stones, he added: “From the day you were created [you were with] the cherub who dwells …, and I set you on the holy mountain of God. You were born in the midst of fiery stones; you walked blameless in your days from the day you were created until iniquities were found in you. From the abundance of your trafficking you filled your storehouses with lawlessness, and you sinned and were wounded; the overshadowing cherub brought you down from the mountain of God, from the midst of the fiery stones. Your heart was lifted up at your beauty; your understanding was corrupted with your beauty. Because of the multitude of your sins I cast you down to the earth; I gave you up before kings to be made an example. Because of the multitude of your lawless deeds and the injustices of your trade I profaned your sanctuary. I will bring fire out of your midst; it will devour you.” This prophetic word showed that the devil was good from the beginning, but willingly took the turn to the worse and increased his wickedness by evil devices; for it called the schemes of wickedness trafficking and trade. Him he made an example, exposing his weakness, and ordered him to be trampled by those who once worshiped him. For his is the saying: “Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy.” Very many other passages can be found from which it is easy to learn that the devil, created good, turned willingly to wickedness. The punishment threatened against him is enough to show that his wickedness is freely chosen. For it is not the part of a just God to punish one made evil by necessity ….
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Τὸν δέ γε ἄνθρωπον διαπλασθῆναί φαμεν, οὐκ ὑπ᾽ ἀγγέλων τινῶν κατὰ τοὺς Βασιλίδου καὶ Κηρίνθου μύθους, οὐδὲ ὑπὸ τοῦ Ἰαλδαδαὼθ κατὰ τὴν τῶν Σηθιανῶν ἐμδροντησίαν, οὐδέ γε ὑπὸ τοῦ Σαχλᾶ κατὰ τὴν τοῦ Μάνεντος παραπληξίαν" ἀλλ' ὑπὸ τῆς θείας καὶ παναγίας Τριάδος τῆς πάντα τεχτηναμένης. Ἡκούσαμεν γὰρ τῆς θείας λεγούσης Γραφῆς. ὡς ὁ τῶν ὅλων ἔφη Θεός" «ε Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμετέραν. ν» Συνῳδὰ δὲ καὶ ὃ μακάριος ἔφη Δαδίδ" «Αἱ χεῖρές σου γὰρ, φησὶν, ἐποίησάν με, καὶ ἔπλασάν με' συνέτισόν με, καὶ μαθήσομαι τὰς ἐντολάς σου. » Χεῖρας τοῦ Θεοῦ νοοῦμεν, οὗ σωματικά τινα μόρια, ἀλλὰ τὴν δημιουργικὴν αὐτοῦ δύναμιν. Οὐ γὰρ σύνθετος ἡ ἀσώματος καὶ ἀπερίγραφος φύσις κατὰ τὴν Αὐδαίου φρενοδλάδειαν, ἀλλ᾽ ἁπλῇ καὶ ἀνείδεος καὶ ἀσχημάτιστος, καὶ περιληπτικὴ τῶν ὅλων, ᾿Ακούοντες τοίνυν «ἧς Μωσαϊχῃς ἱστορίας διηγουμένης, ὅτι ἔλαθεν ὁ Θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον, τὴν τοῦ γράμματος ἐπιζητοῦμεν διάνοιαν, καὶ νοοῦμεν, ἣν ἔχει διαφερόντως περὶ τὴν ἀνθριυυπείαν φύσιν διάθεσιν ὁ τῶν ὅλων Θεός. Τοῦτο γὰρ ὁ μέγας προφήτης δηλῶν. τἄλλα μὲν εἶπε λόγῳ πεποιηκέναι τὸν τῶν ὅλων Θεὸν, τὸν δὲ ἄνθρωπον, ταῖς χερσὶ διαπλάσαι. Οὔτε δὲ ἐν ἐκείνοις ῥῆμα νοοῦμεν τὸ πρόσταγμα, ἀλλὰ βούλημά τε καὶ θέλημα" οὔτε ἐνταῦθα χειρῶν ἐργασίαν τοῦ σώματος τὴν διάπλασιν, ἀλλὰ τὴν πλείονα περὶ τὸ ποέημα τοῦτο διάθεσιν. Ὥσπερ γὰρ νῦν βουληθέντος αὐτοῦ τὸ ἔμδρυον ἐν τῇ μήτρᾳ δημιουργεῖται, καὶ ἡ φύσις τοῖς ἐξ ἀρχῆς παρ᾽ αὐτοῦ τεθεῖσιν ὅροις ἀκολουθεῖ, οὕτως τότε ἀνθρώπινον ἐκ «ἧς γῆς ἐθελήσαντος αὐτοῦ συνεπάγη σὥμα, καὶ ὁ πηλὸς ἐγένετο σὰρξ, καὶ αἷμα, καὶ δέρμα, εαἱ πιμελὴ, καὶ νεῦρα, καὶ φλέδες, καὶ ἀρτηρίαι, καὶ ἐγκέφαλος, καὶ μυελὸς, καὶ τὰ τῶν ὀστῶν ὑπερείσματα, καὶ τῶν ὀφθαλμῶν οἱ χιτῶνες, καὶ τῆς γλήνης ἡ καθαρότης, καὶ τῶν ἀκοῶν οἱ ἑλιχοειδεῖς πόροι, καὶ τῶν ὀδμῶν ἡ ἀντίληψις, καὶ τὸ λογικὸν τοῦ στόματος ὄργανον, ἐν ᾧ οἱ μὲν ὀδόντες τῶν χορδῶν πληροῦσι τὴν … μουσικοῦ δεξιάν. ᾿Αλλὰ εἰς γὰρ ἱκανὸς ἀξίως θαυμάσαι τὴν τοῦ ζωτικοῦ τούτου ζώου διάπλασιν, ἣν πολλοὶ μὲν καὶ ἄλλοι διαδάλλειν ἐπιχειροῦσιν, οὖκ ἥκιστα δὲ οἱ τοῦ Μάνεντος διάδοχοι; Οὗ δὴ χάριν, οὐ πὸν Θεὸν τοῦτο διαπλάσαι φασὶν, ἀλλὰ τὸν Σαχλᾶν, τῆς ὕλης τὸν ἄρχοντα. Ἕλλήνων δὲ οἱ σοφοὶ, Ξωκράτης, καὶ Ἱπποχράτης, καὶ Πλάτων, καὶ Ξενοφῶν, καὶ ᾿Αριστοτέλης, καὶ Γαληνὸς, καὶ μυρίοι ἕτεροι, ὑπεράγανται μὲν τὴν τοῦ ἀνθρωπίνου σώματος ἀρμονίαν, θαυμάζουσι δὲ ἑκάστου μορίου τὴν χρείαν, καὶ ὁμολόγοῦσιν ἡττᾶσθαι τὸν ἐπαινοῦντα λόγον τῆς ἂν τῷδε τῷ ζώῳ θεωρουμένης τοῦ τῶν ὅλων ἀριστοτέχνου σοφίας. Τοσούτῳ κρείττους τῶν δυσωνύμων αἱρετιχῶν, οἱ μήτε προφητικὴν δεξάμενοι γεωργίαν, μὴτε ἀποστολικῇς ἀπολαύζαντες ποδηγίας, τῷ λογισμῷ δὲ μόνῳ τὴν τῶν θείων ἐπιτρέψαντες γνῶσιν. Καὶ ταῦτά φημι, οὐκ ὑπὲρ τῆς πολυθέου πλάνης τῶν καλουμένων φιλοσόφων ἀπολογούμενος, ἀλλὰ δεικνὺς τοὺς ἐπὶ τῇ Χριστοῦ προσηγορίᾳ σεμνυνομένους, οὗ μόνιυον τῶν φιλοσόφων, ἀλλὰ καὶ «ὧν δαιμόνων δυσσεθεστέρους. Τί γὰρ ἀνοσιώτερον τούτων, οἵ πᾶν ὁτιοῦν ἀφορμὴν ποιοῦνται τῆς κατὰ τοῦ Δημιουργοῦ βλασφημίας; Ἡμεῖς δὲ ἐπὶ πᾶσιν ὑμνεῖν ἐδιδάχθημεν, οὐ μόνον ἐπὶ τοῖς δοκοῦσι τερπνοῖς, ἀλλὰ καὶ ἐπὶ τοῖς νομιζομένοις ἀνιαροῖς. ᾿Αλλ᾽ οὔπω περὶ τούτου διαληπτέον" τὴν γὰρ τῆς συντάξεως ἁρμονίαν προσέχει φυλάξαι τὸν λόγον. Φαμὲν τοίνυν, ἀπὸ μὲν τῶν τεσσάρων στοιχείων διαπλασθῆναι τὸ σῶμα. Ἔχει γὰρ ἀπὸ μὲν τοῦ πυρὸς τὴν θερμότητα, ἀπὸ δὲ τοῦ ἀέρος τὴν ψυχρότητα, τὴν ξηρότητα δὲ ἀπὸ τἧς γῆς, καὶ ἐκ τοῦ ὕδατος τὴν ὑγρότητα. Τὴν δὲ Ψυχὴν, ἁπλῆν εἶναί φαμεν καὶ λογικὴν καὶ ἀθάνατον, οὗ μὴν προὐπάρχειν τοῦ σώματος. Πυθαγόρας, μὲν γὰρ καὶ Πλάτων, καὶ Πλωτῖνος, καὶ οἱ τῆς ἐχείτὰς ψυχὰς, προὐπάρχειν ταύτας ἔφασαν τῶν σωμάτων, καὶ δῆμον εἶναί τινα ψυχῶν ἀναρίθμων, καὶ τὰς πλημμελούσας εἰς σώματα καταπέμπεσθαι, ὥστε τῇ τοιᾷδε χαθαρθείσας παιδείᾳ, πάλιν ἐπανελθεῖν εἰς τὸν ἴδιον χῶρον τὰς δὲ κἀν τοῖς σώμασι παράνομον βίον ἀσπασαμένας, εἰς τὰ ἄλογα χαταπέμπεσθαι ζῶα" τοὺς μὲν πικροὺς καὶ ἰοδόλους, εἰς ἑρπετὰ, τοὺς δὲ ἀρπαχτιχοὺς εἰς λύκους, τοὺς δὲ θρασεῖς εἰς λέονληρώδεις τινὰς ἀνέπλασαν μύθους. Τοὺς δὲ Περιπατητιχούς φᾶσι καὶ τὴν ἀθανασίαν τῶν ψυχῶν ἀφαιρεῖσθαι τῷ λόγῳ. Οἱ δὲ σοφώτατοι τῶν ἑατρῶν, τὴν τοῦ σώματος εὐκρασίαν ψυχὴν προσηγόρευσαν, ἐκ τῶν συμθαινόντων τῷ σώματι παθημάτων, ἐπιληεἰληφάτες τὴν δόξαν. Ἐπειδὴ γὰρ τῶνδς τῶν παθημάτων ἕχαστον λωδᾶταε τῷ λογικῷ, καὶ φροῦδον. τοῦτο ποιεῖ, ὑπέλαδον τοῦ σώματος τὴν εὐκρασίαν εἶναι ψυχήν. "Ἔδει δὲ αὐτοὺς συνιδεῖν, ὡς καὶ ὁ λυρῳδὸς, τῆς λύρας οὐκ εὖ ἡσχημένης, τὴν οἰκείαν οὐκ ἐπιδείκνυσιν ἐπιστήμην. Ὑπερταθεῖσαι γὰρ αἱ χορἀδὲ δαὶ, καὶ μέντοι καὶ χαλαραὶ γινόμεναι, τὴν ἁρμονίαν λυμαίνονται. Εἰ δὲ καὶ διατμηθῶσί τινες, ἀργὸν παντελῶς τὸν μουσικὸν ἀποφαίνουσι. Τοῦτο καὶ ἐπὶ αὖλῶν ἔστιν ἰδεῖν, καὶ ἐπὶ ἄλλων ὀργάνων. Οὕτως σκάφος διάδροχον, ἣ παρὰ τὸν λόγον χατεσχευατμένον Καὶ ἵπποι χωλεύοντες, ἣ φύσει βραδεῖς, καὶ μέντοι τῶν ἁρμάτων τὰ πάθη, τοῖς ἡνιόχοις λυμαίνεται. Οὕτω δῆτα καὶ τὴν ψυχὴν ἕνια τῶν σωματικῶν παθημάτων οὐκ ἐᾷ δεῖξαι τοῦ λογικοῦ τὴν ἐνέργειαν. ᾿Αλλὰ ἐν μὲν τῇ γλώττῃ γενομένου τοῦ πάθους, ὁ λόγος ἐπέχεται" ἐν δὲ τοῖς ὀφθαλμοῖς τῆς ὀπτιχῆς ἐνεργείας ἡ δύναμις οὐκέτι διὰ τοῦ μορίου χωρεῖ. Εἰ δὲ τῇ μήνιγγι προσπέσοι τὸ νόσημα, σίνεται μὲν τὸν ἐγκέφαλον ἡ τῶν ἀτμῶν καὶ τῶν χυμῶν μυχθηοία, ὑπὸ δὲ τούτων περιχλυζόμενος, οὐ δέχεται τῆς ψυχῆς τὴν ἐνέργειαν, ἀλλ᾽ ἔοικεν ὑποδρυχίῳ τινὶ γενομένῳ, καὶ ὡς ἔτυχε καὶ χεῖρας χινοῦντι καὶ πόδας, καὶ τὰ ἄλλα τοῦ σώματος μόρια. Οὐ τοίνυν οὐσία τῆς ψυχῆς, ἡ τοῦ σώματος εὐκρασία, ἀλλ᾽ ἐν τῇ τοῦ σώματος εὐκρασίᾳ τῆς ψυχῆς ἡ οὐσία δείκνυσι τὴν οἰκείαν σοφίαν. Οὗτοι μὲν οὖν εἰς ταύτην τὴν ἀλογίαν ἐξέπεσον. Οἱ δὲ δυσσεόεῖς αἱρετικοὶ, Καρποκράτης, καὶ Ἐπιφάνης, καὶ Πρόδιχος, καὶ Καϊανοὶ, καὶ ᾿Αντιτάχται, καὶ Εὐτυχῖται, πολὺ τούτων ἀνοτιώτερον ἐκτήσαντο φλήναφον' ἔφασαν γὰρ εἰς σίματα χαταπέμπεσθαι τὰς ψυχὰς, ὥστε πᾶσαν ἐν τούτοις ἀχολατίαν καὶ παρανομίαν ἐργασαμένας, τοὺς κοσμοποιοὺς ἀγγέλους θεραπεῦσαι τοῖς τῆς ἀσεθείας ἐπιτηδεύμασιν. Ἡ δὲ Ἐκκλησία,, τοῖς θείοις πειθομένη λόγοις, τὸν μὲν τούτων διαφερόντως μυσάττεται λόγον, ἀποστρέφεται ὃὲ καὶ τῶν ἄλλων τοὺς μύθους" τῇ δὲ θείᾳ πειθομένη Γραφῇ λέγει, τὴν ψυχὴν συνδημιουργεῖσθαι τῷ σώματι, οὐκ ἐκ τῆς ὕλης τοῦ σπέρματος ἔχουσαν τῆς δημιουργίας τὰς ἀφορμὰς, ἀλλὰ τῇ βουλήσει τοῦ ποιητοῦ μετὰ τὴν τοῦ σώματος συνισταμένην διάπλασιν. Καὶ γὰρ ὁ θειότατος Μωῦσῆς πρότερον ἔφησε τοῦ ᾿Αδὰμ διαπλασθῆναι τὸ σῶμα, εἶθ᾽ οὕτως ἐμφυσῆσαι τὸν Θεὸν τὴν ψυχήν. ε “Ἔλαδε γὰρ ὁ Θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. » Ἐκεῖνο δὲ τὸ ἐμφύαημα, οὐ μέρος τι τῆς θείας οὗσίας φαμὲν, κατὰ τὴν Κέρδωνος καὶ Μαρκίωνος λύτταν᾽ ἀλλὰ τἧς Ψυχῆς τὴν φύσιν διὰ τούτου σημαίνεσθαι λέγομεν, ὅτι πνεῦμά ἔστιν ἡ ψυχὴ, λογικόν τε καὶ νοερόν. Κἀν τοῖς νόμοις δὲ πάλιν ὁ αὐτὸς προφήτης σαφέστερον ἐμᾶς ἐδίδαξεν, ὡς πρόπτερὸν τὸ σῶμα διαμορφοῦται, εἶθ᾽ οὕτως ἐμφύεται ἡ ψυχῆ. Περὶ γὰρ τοῦ τὴν ἐγκύμονα τετυπτηχότος ἔφη" ε« Ἐὰν ἐξέλθῃ ἐξειχονισμένον τὸ ἔμδρυον, ἀποτίσει ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὁδόν… νον, ἐπιζήμιον ἔσται" ταύτῃ διδάσκων, ὡς τὸ μὲν διαμεμορφωμένον ἔμψυχον, τὸ δὲ μὴ μορφωθὲν ἄψυχον. Καὶ ὁ πανεύφημος δὲ Ἰὼδ οὕτως ἔφη πρὸς τὸν Κύριον" « Μνήσθητι ὅτι πηλόν με ἔπλασας, εἰς δὲ γὴν με πάλιν ἀποστρέφεις. Ἢ οὐκὶ ὡς γάλα με ἥμελξας, ἔπηξας δέ με ἴσα τυρῷ; Δέρμα καὶ κρέας με ἐνέδνσας, ὁστέοις δὲ καὶ νεύροις ἐνεῖράς με. » Καὶ δείξας διὰ τούτων προτέραν τοῦ σώματος τὴν διάπλασιν, οὕτως τὴν περὶ τῆς ψυχώσεως προστέθειχεν ὑμνῳδίαν " ε« Ζωὴν γὰρ, φησὶ, καὶ ἔλεον ἔθου παρ᾽ ἐμοί. ν» Μέμνηται δὲ καὶ τῆς μετὰ ταῦτα κηδεμονίας " « Ἢ δὲ ἐπισκοπή σου ἐφύλαττέ μου τὸ πνεῦμα. » Εἶτα κηρύττει τὸ τοῦ Θεοῦ παντοδύναμον. « Ταῦτα ἔχων ἐν σεαυτῷ, οἷδα ὅτι πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐδέν. » Τοῖς δὲ τοῦ χρόνου πρεσβείοις τὸ σῶμα τετίμηκεν ὁ θεὸς, τὴν ἰσότητα πρυτανεύων, Ἐπειδὴ γὰρ ἀθάνατον ἐποίησε τὴν ψυχὴν, τὸ δὲ σῶμα θνητὸν, ἀπένειμε τῷ σώματι τὰ τοῦ χρόνου προνόμια, ἵνα ἡ ψυχὴ μὴ μεγαλαυχῇ κατὰ τούτου, καὶ κατὰ τὴν φύσιν, καὶ κατὰ τὸν χρόνον πλεονεχτοῦσα,
Ton de ge anthrōpon diaplasthēnai phamen, ouk hyp᾽ angelōn tinōn kata tous Basilidou kai Kērinthou mythous, oude hypo tou Ialdadaōth kata tēn tōn Sēthianōn emdrontēsian, oude ge hypo tou Sachla kata tēn tou Manentos paraplēxian" all' hypo tēs theias kai panagias Triados tēs panta techtēnamenēs. Hēkousamen gar tēs theias legousēs Graphēs. hōs ho tōn holōn ephē Theos" «e Poiēsōmen anthrōpon kat᾽ eikona kai kath᾽ homoiōsin hēmeteran. n» Synǭda de kai ho makarios ephē Dadid" «Hai cheires sou gar, phēsin, epoiēsan me, kai eplasan me' synetison me, kai mathēsomai tas entolas sou. » Cheiras tou Theou nooumen, hou sōmatika tina moria, alla tēn dēmiourgikēn autou dynamin. Ou gar synthetos hē asōmatos kai aperigraphos physis kata tēn Audaiou phrenodladeian, all᾽ haplę̄ kai aneideos kai aschēmatistos, kai perilēptikē tōn holōn, ᾿Akouontes toinyn «hēs Mōsaïchę̄s historias diēgoumenēs, hoti elathen ho Theos choun apo tēs gēs, kai eplase ton anthrōpon, tēn tou grammatos epizētoumen dianoian, kai nooumen, hēn echei diapherontōs peri tēn anthriyypeian physin diathesin ho tōn holōn Theos. Touto gar ho megas prophētēs dēlōn. talla men eipe logǭ pepoiēkenai ton tōn holōn Theon, ton de anthrōpon, tais chersi diaplasai. Oute de en ekeinois rhēma nooumen to prostagma, alla boulēma te kai thelēma" oute entautha cheirōn ergasian tou sōmatos tēn diaplasin, alla tēn pleiona peri to poeēma touto diathesin. Hōsper gar nyn boulēthentos autou to emdryon en tę̄ mētrą dēmiourgeitai, kai hē physis tois ex archēs par᾽ autou tetheisin horois akolouthei, houtōs tote anthrōpinon ek «hēs gēs ethelēsantos autou synepagē sōma, kai ho pēlos egeneto sarx, kai haima, kai derma, eai pimelē, kai neura, kai phledes, kai artēriai, kai enkephalos, kai myelos, kai ta tōn ostōn hypereismata, kai tōn ophthalmōn hoi chitōnes, kai tēs glēnēs hē katharotēs, kai tōn akoōn hoi helichoeideis poroi, kai tōn odmōn hē antilēpsis, kai to logikon tou stomatos organon, en hǭ hoi men odontes tōn chordōn plērousi tēn … mousikou dexian. ᾿Alla eis gar hikanos axiōs thaumasai tēn tou zōtikou toutou zōou diaplasin, hēn polloi men kai alloi diadallein epicheirousin, ouk hēkista de hoi tou Manentos diadochoi? Hou dē charin, ou pon Theon touto diaplasai phasin, alla ton Sachlan, tēs hylēs ton archonta. Hellēnōn de hoi sophoi, Xōkratēs, kai Hippochratēs, kai Platōn, kai Xenophōn, kai ᾿Aristotelēs, kai Galēnos, kai myrioi heteroi, hyperagantai men tēn tou anthrōpinou sōmatos armonian, thaumazousi de hekastou moriou tēn chreian, kai homologousin hēttasthai ton epainounta logon tēs an tǭde tǭ zōǭ theōroumenēs tou tōn holōn aristotechnou sophias. Tosoutǭ kreittous tōn dysōnymōn hairetichōn, hoi mēte prophētikēn dexamenoi geōrgian, mēte apostolikę̄s apolauzantes podēgias, tǭ logismǭ de monǭ tēn tōn theiōn epitrepsantes gnōsin. Kai tauta phēmi, ouk hyper tēs polytheou planēs tōn kaloumenōn philosophōn apologoumenos, alla deiknys tous epi tę̄ Christou prosēgorią semnynomenous, hou moniyon tōn philosophōn, alla kai «hōn daimonōn dyssethesterous. Ti gar anosiōteron toutōn, hoi pan hotioun aphormēn poiountai tēs kata tou Dēmiourgou blasphēmias? Hēmeis de epi pasin hymnein edidachthēmen, ou monon epi tois dokousi terpnois, alla kai epi tois nomizomenois aniarois. ᾿All᾽ oupō peri toutou dialēpteon" tēn gar tēs syntaxeōs harmonian prosechei phylaxai ton logon. Phamen toinyn, apo men tōn tessarōn stoicheiōn diaplasthēnai to sōma. Echei gar apo men tou pyros tēn thermotēta, apo de tou aeros tēn psychrotēta, tēn xērotēta de apo tēs gēs, kai ek tou hydatos tēn hygrotēta. Tēn de Psychēn, haplēn einai phamen kai logikēn kai athanaton, hou mēn prouparchein tou sōmatos. Pythagoras, men gar kai Platōn, kai Plōtinos, kai hoi tēs echeitas psychas, prouparchein tautas ephasan tōn sōmatōn, kai dēmon einai tina psychōn anarithmōn, kai tas plēmmelousas eis sōmata katapempesthai, hōste tę̄ toiąde chathartheisas paideią, palin epanelthein eis ton idion chōron tas de kan tois sōmasi paranomon bion aspasamenas, eis ta aloga chatapempesthai zōa" tous men pikrous kai iodolous, eis herpeta, tous de arpachtichous eis lykous, tous de thraseis eis leonlērōdeis tinas aneplasan mythous. Tous de Peripatētichous phasi kai tēn athanasian tōn psychōn aphaireisthai tǭ logǭ. Hoi de sophōtatoi tōn heatrōn, tēn tou sōmatos eukrasian psychēn prosēgoreusan, ek tōn symthainontōn tǭ sōmati pathēmatōn, epilēeilēphates tēn doxan. Epeidē gar tōnds tōn pathēmatōn hechaston lōdatae tǭ logikǭ, kai phroudon. touto poiei, hypeladon tou sōmatos tēn eukrasian einai psychēn. "Edei de autous synidein, hōs kai ho lyrǭdos, tēs lyras ouk eu hēschēmenēs, tēn oikeian ouk epideiknysin epistēmēn. Hypertatheisai gar hai chorade dai, kai mentoi kai chalarai ginomenai, tēn harmonian lymainontai. Ei de kai diatmēthōsi tines, argon pantelōs ton mousikon apophainousi. Touto kai epi aulōn estin idein, kai epi allōn organōn. Houtōs skaphos diadrochon, hē para ton logon chatescheuatmenon Kai hippoi chōleuontes, hē physei bradeis, kai mentoi tōn harmatōn ta pathē, tois hēniochois lymainetai. Houtō dēta kai tēn psychēn henia tōn sōmatikōn pathēmatōn ouk eą deixai tou logikou tēn energeian. ᾿Alla en men tę̄ glōttę̄ genomenou tou pathous, ho logos epechetai" en de tois ophthalmois tēs optichēs energeias hē dynamis ouketi dia tou moriou chōrei. Ei de tę̄ mēningi prospesoi to nosēma, sinetai men ton enkephalon hē tōn atmōn kai tōn chymōn mychthēoia, hypo de toutōn perichlyzomenos, ou dechetai tēs psychēs tēn energeian, all᾽ eoiken hypodrychiǭ tini genomenǭ, kai hōs etyche kai cheiras chinounti kai podas, kai ta alla tou sōmatos moria. Ou toinyn ousia tēs psychēs, hē tou sōmatos eukrasia, all᾽ en tę̄ tou sōmatos eukrasią tēs psychēs hē ousia deiknysi tēn oikeian sophian. Houtoi men oun eis tautēn tēn alogian exepeson. Hoi de dysseoeis hairetikoi, Karpokratēs, kai Epiphanēs, kai Prodichos, kai Kaïanoi, kai ᾿Antitachtai, kai Eutychitai, poly toutōn anotiōteron ektēsanto phlēnaphon' ephasan gar eis simata chatapempesthai tas psychas, hōste pasan en toutois acholatian kai paranomian ergasamenas, tous kosmopoious angelous therapeusai tois tēs asetheias epitēdeumasin. Hē de Ekklēsia,, tois theiois peithomenē logois, ton men toutōn diapherontōs mysattetai logon, apostrephetai hoe kai tōn allōn tous mythous" tę̄ de theią peithomenē Graphę̄ legei, tēn psychēn syndēmiourgeisthai tǭ sōmati, ouk ek tēs hylēs tou spermatos echousan tēs dēmiourgias tas aphormas, alla tę̄ boulēsei tou poiētou meta tēn tou sōmatos synistamenēn diaplasin. Kai gar ho theiotatos Mōysēs proteron ephēse tou ᾿Adam diaplasthēnai to sōma, eith᾽ houtōs emphysēsai ton Theon tēn psychēn. e “Elade gar ho Theos choun apo tēs gēs, kai eplase ton anthrōpon, kai enephysēsen eis to prosōpon autou pnoēn zōēs, kai egeneto ho anthrōpos eis psychēn zōsan. » Ekeino de to emphyaēma, ou meros ti tēs theias housias phamen, kata tēn Kerdōnos kai Markiōnos lyttan᾽ alla tēs Psychēs tēn physin dia toutou sēmainesthai legomen, hoti pneuma estin hē psychē, logikon te kai noeron. Kan tois nomois de palin ho autos prophētēs saphesteron emas edidaxen, hōs propteron to sōma diamorphoutai, eith᾽ houtōs emphyetai hē psychē. Peri gar tou tēn enkymona tetyptēchotos ephē" e« Ean exelthę̄ exeichonismenon to emdryon, apotisei ophthalmon anti ophthalmou, odonta anti hodon… non, epizēmion estai" tautę̄ didaskōn, hōs to men diamemorphōmenon empsychon, to de mē morphōthen apsychon. Kai ho paneuphēmos de Iōd houtōs ephē pros ton Kyrion" « Mnēsthēti hoti pēlon me eplasas, eis de gēn me palin apostrepheis. Ē ouki hōs gala me hēmelxas, epēxas de me isa tyrǭ? Derma kai kreas me enednsas, hosteois de kai neurois eneiras me. » Kai deixas dia toutōn proteran tou sōmatos tēn diaplasin, houtōs tēn peri tēs psychōseōs prostetheichen hymnǭdian " e« Zōēn gar, phēsi, kai eleon ethou par᾽ emoi. n» Memnētai de kai tēs meta tauta kēdemonias " « Ē de episkopē sou ephylatte mou to pneuma. » Eita kēryttei to tou Theou pantodynamon. « Tauta echōn en seautǭ, hoida hoti panta dynasai, adynatei de soi ouden. » Tois de tou chronou presbeiois to sōma tetimēken ho theos, tēn isotēta prytaneuōn, Epeidē gar athanaton epoiēse tēn psychēn, to de sōma thnēton, apeneime tǭ sōmati ta tou chronou pronomia, hina hē psychē mē megalauchę̄ kata toutou, kai kata tēn physin, kai kata ton chronon pleonechtousa,
We say that man was formed, not by certain angels according to the myths of Basilides and Cerinthus, nor by Ialdabaoth according to the thunderstruck folly of the Sethians, nor by Saklas according to the derangement of Mani, but by the divine and all-holy Trinity that fashioned all things. For we have heard the divine Scripture saying that the God of all said: “Let us make man in our image and likeness.” In harmony with this the blessed David said: “Your hands made me and formed me; give me understanding, and I will learn your commandments.” By the hands of God we understand not some bodily parts but his creative power; for the bodiless and uncircumscribed nature is not compound, as Audaeus in his derangement holds, but simple, without form or shape, and encompassing all things. So when we hear the Mosaic history relate that God took dust from the earth and formed man, we look for the sense of the letter, and understand the special disposition the God of all has toward human nature. The great prophet showed this when he said that the God of all made the other things by a word, but formed man with his hands. In those cases we do not understand the command as a spoken word but as will and purpose; nor here the forming as the work of bodily hands, but as his greater care for this work. For just as now, when he wills, the embryo is fashioned in the womb, and nature follows the limits he set from the beginning, so then, when he willed, a human body was put together from the earth, and the clay became flesh, blood, skin, fat, sinews, veins, arteries, brain, marrow, the supports of the bones, the coats of the eyes, the clearness of the pupil, the spiral passages of the ears, the perception of smells, and the speaking instrument of the mouth, in which the teeth fill the place of the strings … the musician's right hand. Who is able to marvel worthily at the forming of this living creature, which many others try to slander, and not least the successors of Mani? For this reason they say that not God but Saklas, the ruler of matter, formed it. But the wise men of the Greeks, Socrates, Hippocrates, Plato, Xenophon, Aristotle, Galen and countless others, are lost in admiration at the harmony of the human body, marvel at the use of each part, and confess that the praising word is defeated by the wisdom of the supreme Craftsman of all seen in this creature. So much better are they than the ill-named heretics, though they received neither prophetic cultivation nor enjoyed apostolic guidance, but entrusted the knowledge of divine things to reason alone. I say this not in defense of the polytheistic error of the so-called philosophers, but to show that those who pride themselves on the name of Christ are more impious not only than the philosophers but even than the demons. For what is more unholy than these, who make anything whatever an occasion of blasphemy against the Creator? We have been taught to praise God in all things, not only in those that seem pleasant but also in those thought painful. But this is not yet to be discussed; the account must keep the harmony of its arrangement. We say, then, that the body was formed from the four elements: it has its heat from fire, its coldness from air, its dryness from earth and its moisture from water. The soul we say is simple, rational and immortal, but does not preexist the body. Pythagoras, Plato, Plotinus and those of their [school …] about souls said that they preexist bodies, that there is a populace of countless souls, and that those that err are sent down into bodies, so that, purified by such discipline, they may return again to their own region; while those that embraced a lawless life in bodies too are sent down into irrational animals: the bitter and venomous into reptiles, the rapacious into wolves, the bold into lions, … [and other such] nonsensical myths they fashioned. They say that the Peripatetics in their account even take away the soul's immortality. And the wisest of the physicians called the good blend of the body the soul, taking the opinion from the affections that befall the body. For since each of these affections harms the rational faculty and makes it vanish, they supposed the good blend of the body to be the soul. They ought to have seen that a lyre-player, when the lyre is not well tuned, cannot show his skill. For when the strings are overstretched, or again become slack, they spoil the harmony; and if some are cut, they leave the musician wholly idle. One can see this with flutes and other instruments. So too a waterlogged boat, or one built contrary to the rule, [hampers the helmsman]; and lame horses, or horses slow by nature, and damage to chariots harm the charioteers. In just the same way some bodily affections do not let the soul show the working of its rational faculty. When the affection is in the tongue, speech is held back; when in the eyes, the power of seeing no longer passes through the organ. If the disease falls on the membrane of the brain, the noxiousness of vapors and humors harms the brain, and flooded by these it does not receive the working of the soul, but is like a man under water, moving hands, feet and the other parts of the body at random. So the good blend of the body is not the substance of the soul; rather, in the good blend of the body the substance of the soul shows its own wisdom. These men, then, fell into this unreason. But the impious heretics, Carpocrates, Epiphanes, Prodicus, the Cainites, the Antitactae and the Euchites, acquired a babble far more unholy than these. For they said that souls are sent down into bodies so that, having worked every licentiousness and lawlessness in them, they may serve the world-making angels by the practices of impiety. The church, obeying the divine words, abhors their account above all and turns away from the myths of the others too; obeying the divine Scripture, it says that the soul is created together with the body, not taking the starting points of its creation from the matter of the seed, but coming into being by the will of the Maker after the forming of the body. For the most divine Moses said that first Adam's body was formed, and then God breathed in the soul: “God took dust from the earth and formed man, and breathed into his face the breath of life, and man became a living soul.” That breathing we do not say is some part of the divine substance, according to the raving of Cerdo and Marcion; we say that the nature of the soul is signified by it, that the soul is a spirit, rational and intelligent. In the laws too the same prophet taught us more clearly that the body is shaped first and then the soul is implanted. For he said of one who struck a pregnant woman: “If the embryo comes out fully formed, he shall pay eye for eye, tooth for tooth; [but if it is not fully formed], he shall be fined”; teaching by this that what has been fully formed is ensouled, but what has not been formed is without soul. The all-praised Job too said thus to the Lord: “Remember that you formed me of clay, and you turn me back to earth again. Did you not milk me like milk and curdle me like cheese? You clothed me with skin and flesh and knit me together with bones and sinews.” Having shown by these words that the forming of the body comes first, he then added the hymn about ensoulment: “For you have granted me life and mercy.” He also mentions the care that follows: “And your oversight has guarded my spirit.” Then he proclaims God's omnipotence: “Having these things in yourself, I know that you can do all things, and nothing is impossible for you.” God honored the body with the prerogative of time, dispensing equality; for since he made the soul immortal and the body mortal, he gave the body the privileges of time, so that the soul might not boast over it, having the advantage both in nature and in time, ….
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Ταυτὴν ἣ Ἐκκλησία περὶ ψυχῆς καὶ σώματος παρὰ τῶν θείων λογίων ἐδιδάχθη τὴν δόξαν. Οὐ μόνὸν δὲ δημιουργὸν οἷδε τὸν τῶν ὅλων Θεὸν, ἀλλὰ καὶ Τῶν γὰρ ἄγαν ἁτοπωτάτων, πεποιηκέναι μὲν αὐτὸν τὰ σύμπαντα λέγειν, οὐ διὰ χρείαν οἰκείαν, ἀλλὰ μόνὴν φιλανθρωπίαν, ἀμελεῖν δὲ ὧν ἐποίησε, καὶ περιγγίᾷν τὴν χτίτιν οἷόν τι σκάφος ἀνερμάτιστόν τε καὶ ἀχυδέρνητον ὑπὸ τῶν ἐναντίων ἀνέμων τῇδε κἀκεῖσε πεμπόμενον, καὶ σχοπέλοις καὶ ῥάχεσι Διαγόραν τὸ ἄθεον " βδελυττόμεθα δὲ καὶ τὸν Ἑ πίχουρον, εἶναι μὲν Θεὸν συγχωροῦντα, τοῦτον δὲ ἐπεστράφθαι πρὸς ἑαυτὸν λέγοντα, καὶ μηδενὸς τῶν ἐν τῇ κτίσει γινομένων αἱσθάνεσθαι. Καὶ τῆς ᾿Αριστοτέλους δὲ προνοίας χατηγοροῦμεν᾽" ὄρον γὰρ αὑτῇ τέθεικε τὴν σελήνην, δυοῖν θάτερον, ἣ ἀδυναμίαν αὐτῆς, ἣ ὄχναν κατηγορῶν" ἣ γὰρ οὐκ ἔχει δύναμιν πρὸς τὴν τῶν ὅλων ἐπιμέλειαν ἐξαρχοῦσαν, ἣ δυναμένη, ὀχνοῦσα δὲ τὰ καθ᾽ ἡμᾶς ἀχυδέρνητα καταλέλοιπεν. ᾿Αλλ᾽ ἑκάτερον βλασφημίας μεστόν. ὋὉ γὰρ καὶ τὰ σμικρότατα τῆς κτίσεως μόρια δημιουργῆσαι θελῆσας, πῶς ἂν ἀδύνατος κληθείη; Πῶς δ᾽ ἂν ἀμελήσοι δι᾽ ὄκνον τούτων, ἃ πεποίηκε διὰ τὴν τῆς ἀγαθότητος ἄθυσσον; ᾿Αλλ᾽ ἱκανῶς τὴν τούτων ἄνοιαν διελέγχει ἣ Πλάτωνος πρόνοια. Πάντων γὰρ ἔφησεν ἐκεῖνος, καὶ μὲν δὴ καὶ οἱ τὰ ἐχείνου φρογοῦντες, προμηθεῖσθαι τὸν τῶν ὅλων Θεόν. Θεοῦ δὲ μοιρῶν καὶ τῶν νημάτων ἐλήλαται. ᾿Ανοίας γὰρ ἐσχάτης, τοῦ Θεοῦ χυδερνῶντος, ἕτερον τῷ σχάφει τῆς οἰκουμένης ἐπεισαγαγεῖν χυδερνήτην. Χρὴ δὲ διαιρεθῆναι τῷ λόγῳ, τίνα μὲν τῶν τῆς Προνοίας πηδαλίων ἐξήρτηται, τίνα δὲ τῷ τῆς ψυχῆς ἀπονενέμηται λογικῷ,, καὶ τίνα μὲν φυσικὰ, τίνα δὲ ὁμωνύμως καλεῖται, οὐκ ὄντα μὲν, νομιζόμενα δὲ εἶναι κακά. Τῶν ἀνθρωπίνων τοίνυν πραγμάτων, φύσει μὲν ἀγαθὰ, φρόνησις, καὶ σωφροσύνη, καὶ δικαιοσύνη, καὶ ἀνδρεία, καὶ τὰ ἄλλα μόρια τῆς ἀρετῆς " κακὰ δὲ, ἀφροσύνη, καὶ ἀκολασία, καὶ ἀδικία, καὶ δειλία, καὶ τὰ ἄλλα, ὅσα τούτοις προσόμοια. Πλοῦτος δὲ, καὶ πενία, καὶ δουλεία, καὶ δεσποτεία, καὶ ὑγεία, καὶ νόσος, καὶ αἱ ἄλλαι τοῦ ἀνθρωπίνου βίον εὐχληρίαι τε καὶ δυσχληρίαι, μέσον τινὰ ἔχουσι κλῆρον. Οἷον γάρ τινα ὄργανα πρόκειται τοῖς ἀνθρώποις. Καὶ οἱ μὲν ἄριστοι τῶν ἀνθρώπων τὴν ἀρετὴν δι᾽ ἑκάστου τῶν εἰρημένων κατασκευάζουσιν. "Ἔστι γὰρ εὑρεῖν, καὶ πλούτῳ χομῶντας, καὶ πενίᾳ συζῶντας, ἀρετῆς ἐπιμελουμένους, καὶ ἐν ὑγείᾳ τὸν εὐεργέτην ἀνυμνοῦντας, καὶ ἐν νόσῳ καρτεροῦντας, καὶ δούλους σωφροσύνῃ καὶ δικαιοσύνῃ λαμπρυνομένους " καὶ αὖ πάλιν ἄλλους, τοὺς μὲν ἐν πενίᾳ τὴν κακίαν ἀσπαζομένους, καὶ οὐ μόνον λωποδυτοῦντας, ἀλλὰ καὶ γεχροσυλίαν καὶ ἱεροσυλίαν τολμῶντας, τοὺς δὲ τὸν πλοῦτον ἀποφαίνοντας ὄργανον ἀδικίας, καὶ ἐν ὑγείᾳ μὲν ὑπεροψίᾳ κεχρημένους καὶ τύφῳ,, ἐν δὲ νόσοις βλασφήμους ἐρυγγάνοντας λόγους. Δι' ὧν καταμαθεῖν εὐπετὲς, ὡς τῶν μετιόντων τῇ χρήσει, πλοῦτος καὶ πενία, καὶ δουλεία καὶ δεσποτεία, καὶ τὰ τούτοις προσόμοια, νῦν μὲν ἐπαινετὰ, νῦν δὲ ψεκτά. Ὥσπερ δὲ καὶ τὸν σίδηρον νῦν μὲν συνεργὸν ἀποχαλοῦμεν τῆς τῶν ἀνθρώπων ζωῆς,, διὰ μὲν ἀρότρου, καὶ σχαπάνης, καὶ διχέλλης, γεωργοῦντα τὴν γῆν, καὶ πρίονος καὶ οἰκιῶν καὶ σχευνῶν διαφόρων χατα-, ὄσχευὰς παρέχοντα " νῦν δέ τινες ἑπίδουλον ὀνομάζουσι, τὸ ξίφος ὁρῶντες, καὶ τὰς διὰ τούτου γεγενημένας σφαγάς. ᾿Αλλ᾽ οὐδὲ τὸ ξίφος αἴτιον τῶν σφαγῶν, ἀλλ᾽ ὁ κακῶς τῷ ξίφει χρησάμενος " οὔτε ὁ πλοῦτος καὶ ἡ πενία, καὶ ἡ ἄλλη τοῦ βίου εὐποτμία τε καὶ δυσποτμία, κατηγορίας ἄξιαι, ἀλλ᾽ οἱ παρὰ τοὺς νόμους ἑκάστῳ τούτων χρησάμενοι. Εἰ γὰρ τούτων ἕἔχαστον φύσει πονηρὸν ἐτύγχανεν, οὐκ ἂν ἀγαθῶν τισιν ἐγένετο πρόξενον. Εὑρίσκομεν δὲ ὅμως πολλοὺς διὰ τούτων κατωρθωκότας τὴν ἀρετήν. Οὔτε οὖν κακὸν τὸ ἀγαθοῦ γιγνόμενον ὄργανον, οὔτ᾽ αὖ πάλιν ἀγαθὸν τὸ ἐργαλεῖον ἑτέρῳ πρὸς πονηρίαν γιγνόμενον. Τὴν μέσην τοίνυν ἔχει τάξιν, καθάπερ τὰ φάρμακα. Καὶ γὰρ τὸ ὅπιον, καὶ τὸ κώνειον, εἰ ἄριστα κριθείη παρὰ τῶν ἰατρῶν, ἀλεξιφάρμακα γίγνεται" εἰ δὲ παρὰ τὸν τῆς τέχνης ληφθῇ λόγον, δηλητήρια καὶ ὀλέθρια. "Ἔστι δὲ ὅτε ἄρτος καὶ οἶνος νόσον τοῖς χρωμένοις ἐπάγουσι" λώδην γὰρ ἡ ἀμετρία γεννᾷ. Οὕτω δὴ καὶ τὴν εὐὑπραξίαν, καὶ τὴν δυσπραγίαν, οὗ μὲν σοφῶς «χυδερνῶντες σωτήρια χαταἀφορμὰς ὀλέθρου διὰ τούτων εἰσδέχονται. Ταῦτα μὲν οὖν, καὶ ὅσα τούτοις προτόμοια, εὐχαρπία γῆς, καὶ ἀκαρπία, εὕπλοιά τε καὶ ναυαγία, τῇς θείας προνοίας ἐξήρτηται. Διὸ δὴ στέργειν ἅπαντας χρὴ τὰ παρ᾽ αὐτῆς γιγνόμενα, καὶ μὴ πολυπραγμονεῖν τὰς αἰτίας " ἀνέφιχτης γὰρ τῶν θείων πηδαλίων ὁ λόγος " δι᾽ … πάμπαν ἀποσχευάζεσθαι, εἰσοικίζεσθαι δὲ τὴν ἀρετὴν, καὶ τοῖς ταύτης μορίοις φαιδρύνεσθαι " καὶ καθάπερ αἱ φιλόκοσμοι γυναΐκες κομμωτικῇ τέχνῃ τὸ σῶμα λαμπρύνουσιν, οὕτω τῆς ψυχῆς χαλλωπίζξειν τὴν ὥραν τοῖς τῆς σωφροσύνης, καὶ δικαιοσύνης, καὶ ἀνδρείας, καὶ φρονήσεως ἄνθεσιν, Ἐφ᾽ ἡμῖν γὰρ τούτων ἡ κτῆσις. ᾿Αὐελτηρίας δὲ ἐσχάτης, τῶν μὲν οὐκ ἐφ᾽ ἡμῖν τὴν κτῇσιν ἐπιζητεῖν, καὶ ταῦτα μετα» δολαῖς ὀξυῤῥόποις ὑποκειμένην, τῶν ὃὲ ὑπὸ τὴν ἦμετέραν ἐξουσίαν τελούντων, εὐχλεῶν τε ὄντων, καὶ τὸ διαρκὲς ἐχόντων, καὶ μόνιμον, ὡς εὐώνων τινῶν, καὶ οὐδενὸς λόγου ἀξίων καταφρονεῖν. Εὲ ταύτην τῶν ἀνθρωπίνων γνοίημεν τὴν διαίρεσιν, στέοξομεν τὰ τῶν θείων οἰάκων κινήματα, καὶ περὶ τῆς τὰ πάντα γὰρ κατὰ τὴν τάξιν ἐναλλαττομένας τοῦ ἕτους τὰς ὥρας, εἰς καιρὸν δὲ πάντα φυόμενα, καὶ κατὰ καιρὸν γιγνόμενον ἕχαστον. Οὐ γὰρ κατὰ τοὺς Μάνεντος ἀσελγεστάτους μύθους, οἱ τῆς ὕλης ἄρχοντες, τῆς «οὔ φωτὸς ἱμειρόμενοι θυγατρὸς, καὶ ταύτην καταδιώκοντες, ἱδροῦαι, καὶ τὸν ὑετὸν χορηγοῦσιν " ἀλλ᾽ ὁ τῶν ὅλων Δημιουργὸς νεύει, καὶ τὰ νέφη συνἰίσταται. Καὶ τοῦτο σαφῶς ἡἣ θεία διδάσκει Γραφή. « ᾿Ανάγων γὰρ, φησὶ, νεφέλας ἐξ ἐσχάτων τῆς γῆς, ἀστραπὰς εἰς ὑετὸν πεποίηκεν, ὁ ἐξάγων ἀνέμους ἐκ θησαυρῶν αὑτοῦ. » Καὶ πάλιν: « Ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον τῆς γῆς. » Καὶ αὖθις " « Πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα. » Καὶ ἑτέρωθι" «ε« Ποτίζων ὄρη ἐκ τῶν ὑπερῴων αὖποῦ, ἀπὸ χαρποὺῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ. Ὁ ἐξανατέλλων χόρτυν τοῖς κτήνεσι, καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων, τοῦ ἐξαγαγεῖν ἄρτον ἐκ τῆς γῆς. ν Καὶ μυρία δὲ ἔστιν εὑρεῖν ἕτερα παρὰ τῇ θείᾳ Γραφῇ, τοῦ Θεοῦ δειχνύοντα τὴν πρόνοιαν. ᾿Αλλὰ περὶ προνοίας δέκα λόγους ἤδη συγγράψας, Περιττὸν οἶμαι νῦν τοῦτον εὐρῦναι τὸν λόγον.
Tautēn hē Ekklēsia peri psychēs kai sōmatos para tōn theiōn logiōn edidachthē tēn doxan. Ou monon de dēmiourgon hoide ton tōn holōn Theon, alla kai Tōn gar agan hatopōtatōn, pepoiēkenai men auton ta sympanta legein, ou dia chreian oikeian, alla monēn philanthrōpian, amelein de hōn epoiēse, kai peringiąn tēn chtitin hoion ti skaphos anermatiston te kai achydernēton hypo tōn enantiōn anemōn tę̄de kakeise pempomenon, kai schopelois kai rhachesi Diagoran to atheon " bdelyttometha de kai ton He pichouron, einai men Theon synchōrounta, touton de epestraphthai pros heauton legonta, kai mēdenos tōn en tę̄ ktisei ginomenōn haisthanesthai. Kai tēs ᾿Aristotelous de pronoias chatēgoroumen᾽" oron gar hautę̄ tetheike tēn selēnēn, dyoin thateron, hē adynamian autēs, hē ochnan katēgorōn" hē gar ouk echei dynamin pros tēn tōn holōn epimeleian exarchousan, hē dynamenē, ochnousa de ta kath᾽ hēmas achydernēta kataleloipen. ᾿All᾽ hekateron blasphēmias meston. HoO gar kai ta smikrotata tēs ktiseōs moria dēmiourgēsai thelēsas, pōs an adynatos klētheiē? Pōs d᾽ an amelēsoi di᾽ oknon toutōn, ha pepoiēke dia tēn tēs agathotētos athysson? ᾿All᾽ hikanōs tēn toutōn anoian dielenchei hē Platōnos pronoia. Pantōn gar ephēsen ekeinos, kai men dē kai hoi ta echeinou phrogountes, promētheisthai ton tōn holōn Theon. Theou de moirōn kai tōn nēmatōn elēlatai. ᾿Anoias gar eschatēs, tou Theou chydernōntos, heteron tǭ schaphei tēs oikoumenēs epeisagagein chydernētēn. Chrē de diairethēnai tǭ logǭ, tina men tōn tēs Pronoias pēdaliōn exērtētai, tina de tǭ tēs psychēs aponenemētai logikǭ,, kai tina men physika, tina de homōnymōs kaleitai, ouk onta men, nomizomena de einai kaka. Tōn anthrōpinōn toinyn pragmatōn, physei men agatha, phronēsis, kai sōphrosynē, kai dikaiosynē, kai andreia, kai ta alla moria tēs aretēs " kaka de, aphrosynē, kai akolasia, kai adikia, kai deilia, kai ta alla, hosa toutois prosomoia. Ploutos de, kai penia, kai douleia, kai despoteia, kai hygeia, kai nosos, kai hai allai tou anthrōpinou bion euchlēriai te kai dyschlēriai, meson tina echousi klēron. Hoion gar tina organa prokeitai tois anthrōpois. Kai hoi men aristoi tōn anthrōpōn tēn aretēn di᾽ hekastou tōn eirēmenōn kataskeuazousin. "Esti gar heurein, kai ploutǭ chomōntas, kai penią syzōntas, aretēs epimeloumenous, kai en hygeią ton euergetēn anymnountas, kai en nosǭ karterountas, kai doulous sōphrosynę̄ kai dikaiosynę̄ lamprynomenous " kai au palin allous, tous men en penią tēn kakian aspazomenous, kai ou monon lōpodytountas, alla kai gechrosylian kai hierosylian tolmōntas, tous de ton plouton apophainontas organon adikias, kai en hygeią men hyperopsią kechrēmenous kai typhǭ,, en de nosois blasphēmous erynganontas logous. Di' hōn katamathein eupetes, hōs tōn metiontōn tę̄ chrēsei, ploutos kai penia, kai douleia kai despoteia, kai ta toutois prosomoia, nyn men epaineta, nyn de psekta. Hōsper de kai ton sidēron nyn men synergon apochaloumen tēs tōn anthrōpōn zōēs,, dia men arotrou, kai schapanēs, kai dichellēs, geōrgounta tēn gēn, kai prionos kai oikiōn kai scheunōn diaphorōn chata-, oscheuas parechonta " nyn de tines hepidoulon onomazousi, to xiphos horōntes, kai tas dia toutou gegenēmenas sphagas. ᾿All᾽ oude to xiphos aition tōn sphagōn, all᾽ ho kakōs tǭ xiphei chrēsamenos " oute ho ploutos kai hē penia, kai hē allē tou biou eupotmia te kai dyspotmia, katēgorias axiai, all᾽ hoi para tous nomous hekastǭ toutōn chrēsamenoi. Ei gar toutōn heechaston physei ponēron etynchanen, ouk an agathōn tisin egeneto proxenon. Heuriskomen de homōs pollous dia toutōn katōrthōkotas tēn aretēn. Oute oun kakon to agathou gignomenon organon, out᾽ au palin agathon to ergaleion heterǭ pros ponērian gignomenon. Tēn mesēn toinyn echei taxin, kathaper ta pharmaka. Kai gar to hopion, kai to kōneion, ei arista kritheiē para tōn iatrōn, alexipharmaka gignetai" ei de para ton tēs technēs lēphthę̄ logon, dēlētēria kai olethria. "Esti de hote artos kai oinos noson tois chrōmenois epagousi" lōdēn gar hē ametria genną. Houtō dē kai tēn euypraxian, kai tēn dyspragian, hou men sophōs «chydernōntes sōtēria chataaphormas olethrou dia toutōn eisdechontai. Tauta men oun, kai hosa toutois protomoia, eucharpia gēs, kai akarpia, heuploia te kai nauagia, tę̄s theias pronoias exērtētai. Dio dē stergein hapantas chrē ta par᾽ autēs gignomena, kai mē polypragmonein tas aitias " anephichtēs gar tōn theiōn pēdaliōn ho logos " di᾽ … pampan aposcheuazesthai, eisoikizesthai de tēn aretēn, kai tois tautēs moriois phaidrynesthai " kai kathaper hai philokosmoi gynaïkes kommōtikę̄ technę̄ to sōma lamprynousin, houtō tēs psychēs challōpizxein tēn hōran tois tēs sōphrosynēs, kai dikaiosynēs, kai andreias, kai phronēseōs anthesin, Eph᾽ hēmin gar toutōn hē ktēsis. ᾿Aueltērias de eschatēs, tōn men ouk eph᾽ hēmin tēn ktę̄sin epizētein, kai tauta meta» dolais oxyrrhopois hypokeimenēn, tōn hoe hypo tēn ēmeteran exousian telountōn, euchleōn te ontōn, kai to diarkes echontōn, kai monimon, hōs euōnōn tinōn, kai oudenos logou axiōn kataphronein. Ee tautēn tōn anthrōpinōn gnoiēmen tēn diairesin, steoxomen ta tōn theiōn oiakōn kinēmata, kai peri tēs ta panta gar kata tēn taxin enallattomenas tou hetous tas hōras, eis kairon de panta phyomena, kai kata kairon gignomenon hechaston. Ou gar kata tous Manentos aselgestatous mythous, hoi tēs hylēs archontes, tēs «ou phōtos himeiromenoi thygatros, kai tautēn katadiōkontes, hidrouai, kai ton hyeton chorēgousin " all᾽ ho tōn holōn Dēmiourgos neuei, kai ta nephē syniistatai. Kai touto saphōs hēē theia didaskei Graphē. « ᾿Anagōn gar, phēsi, nephelas ex eschatōn tēs gēs, astrapas eis hyeton pepoiēken, ho exagōn anemous ek thēsaurōn hautou. » Kai palin: « Ho proskaloumenos to hydōr tēs thalassēs, kai ekcheōn auto epi prosōpon tēs gēs. » Kai authis " « Pneusei to pneuma autou, kai rhyēsetai hydata. » Kai heterōthi" «e« Potizōn orē ek tōn hyperǭōn aupou, apo charpouy tōn ergōn sou chortasthēsetai hē gē. Ho exanatellōn chortyn tois ktēnesi, kai chloēn tę̄ douleią tōn anthrōpōn, tou exagagein arton ek tēs gēs. n Kai myria de estin heurein hetera para tę̄ theią Graphę̄, tou Theou deichnyonta tēn pronoian. ᾿Alla peri pronoias deka logous ēdē syngrapsas, Peritton oimai nyn touton eurynai ton logon.
This is the opinion about soul and body that the church was taught by the divine oracles. It knows the God of all not only as Creator but also [as guardian and provider]. For it is utterly absurd to say that he made all things not from any need of his own but out of pure loving-kindness, and then neglects what he made and overlooks creation like a ship without ballast or helmsman, driven this way and that by contrary winds and [dashed] on rocks and reefs. [We abhor] the atheism of Diagoras; we loathe Epicurus too, who grants that God exists but says that he is turned in upon himself and perceives nothing of what happens in creation. We accuse Aristotle's providence as well, for he set the moon as its limit, charging it with one of two things, weakness or sloth: either it lacks power sufficient for the care of all things, or, though able, it has from sloth left our affairs without a helmsman. Both are full of blasphemy. How could he be called powerless who willed to create even the smallest parts of creation? How could he from sloth neglect what he made through the abyss of his goodness? Plato's providence sufficiently refutes their folly; for he, and those who share his views, said that the God of all takes thought for all things. … [the doctrine] of the Fates and their threads has been driven out [of the church]. For it is the height of folly, when God is steering, to bring in another helmsman for the ship of the world. We must distinguish in our account which things depend on the rudder of Providence and which are allotted to the rational faculty of the soul, which are natural, and which are called so by the same name, being not evils but thought to be evils. Among human things, then, good by nature are prudence, self-control, justice, courage and the other parts of virtue; evil are folly, licentiousness, injustice, cowardice and the others like them. Wealth and poverty, slavery and mastery, health and sickness, and the other good and ill fortunes of human life have a middle place; they lie before people like instruments. The best of people build virtue through each of them. For one can find people abounding in wealth and people living with poverty who care for virtue, people who praise their benefactor in health and endure in sickness, and slaves shining with self-control and justice; and again others who in poverty embrace wickedness, not only stealing clothes but daring to rob graves and temples, others who make wealth an instrument of injustice, who in health are arrogant and conceited, and in sickness belch out blasphemous words. From these it is easy to learn that wealth and poverty, slavery and mastery and the like are, according to the use made of them, now praiseworthy and now blameworthy. Just as we call iron now a helper of human life, tilling the land by plough, spade and mattock, and providing by the saw the construction of houses and of various furnishings, while some call it treacherous, seeing the sword and the slaughters done with it; yet the sword is not the cause of the slaughters, but the one who used the sword badly; so neither wealth and poverty nor the other good and bad fortune of life deserve blame, but those who used each of them against the laws. For if each of these were evil by nature, it would not have brought about good for anyone; yet we find many who achieved virtue through them. What becomes an instrument of good is not evil, nor again is the tool that becomes for another an instrument of wickedness good. They have a middle rank, like medicines. For opium and hemlock, if prescribed excellently by physicians, become remedies; but if taken against the rule of the art, deadly and destructive. And sometimes bread and wine bring sickness on those who use them, for excess breeds harm. So too prosperity and adversity: those who steer wisely make them saving, while [others] receive from them occasions of ruin. These things, then, and all like them, the fruitfulness and barrenness of the earth, good voyages and shipwrecks, depend on divine providence. Therefore all should be content with what comes from it and not pry into the causes; for the reason of the divine helm is beyond reach …, [and one should cast out wickedness] altogether, bring virtue in to dwell, and be made bright with its parts; and as women who love finery adorn the body with the art of cosmetics, so one should beautify the bloom of the soul with the flowers of self-control, justice, courage and prudence. For the acquisition of these is in our power. It is the height of stupidity to seek the acquisition of things not in our power, and subject to swift reversals, and to despise as cheap and worthless the things under our own authority, which are glorious, lasting and permanent. If we recognize this division of human things, we shall be content with the movements of the divine tiller, and [shall not doubt] about [providence, seeing] all things in order, the seasons of the year changing, everything growing in season, and each thing happening at its proper time. For it is not, according to Mani's most licentious myths, the rulers of matter, longing for the daughter of light and pursuing her, who sweat and supply the rain; but the Creator of all nods, and the clouds gather. The divine Scripture teaches this clearly: “Bringing up clouds from the ends of the earth, he has made lightnings for the rain, he who brings out winds from his storehouses.” And again: “He who calls the water of the sea and pours it out on the face of the earth.” And again: “He will blow with his wind, and waters will flow.” And elsewhere: “Watering the mountains from his upper chambers; the earth will be satisfied with the fruit of your works. Making grass grow for the cattle and green plants for the service of men, to bring forth bread from the earth.” And countless other passages can be found in the divine Scripture showing God's providence. But since I have already written ten discourses on providence, I think it superfluous to broaden this account now.
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Περὶ τῆς θείας ἐνανθρωπήσεως τίνα φρονοῦμεν προὔργου δεῖξαι. Σαφέστερον γὰρ οὗτος ὁ λόγος τοῦ Θεοῦ τῶν ὅλων κηρύττει τὴν προμήθειαν. Ὁ μὲν οὖν Βαλεντῖνος ἐν οἷς ἀνέπλασε μύθοις, ἄλλον μὲν δὲ ἔφη τὸν Μονογενῇ, ἄλλον ὃὲ τὸν Λόγον, καὶ ἄλλον τὸν Χριστὸν τὸν ἐντὸς τοῦ πληρώματος, καὶ ἕτερον τὸν Ἰησοῦν, καὶ ἄλλον πάλιν τὸν ἔξω Χριστόν. Ἐνανθρωπῆσαι δὲ τὸν Ἰησοῦν ἔφη, τὸν ἔξω Χριστὸν ἐνδυσάμεγον, καὶ σῶμα ἐκ τῆς ψυχιχῇῆς οὐσίας ἀνειληφότα " πάροδον δὲ μόνην διὰ τῆς Παρθένου ποιήσασθαι, οὐδὲν ἐκ τῆς ἀνθρωπείας φύσεως εἰληφότα. Καὶ Βασιλίδης δὲ ὡσαύτως ἄλλον τὸν Μονογενῆ, καὶ ἄλλον τὸν Λόγον, καὶ ἑτέραν εἴρηκε τὴν Σοφίαν. Κέρδων δὲ, καὶ Μαρκίων, καὶ Μάνης, ὡς ἄνθρωπον φανῆναι τὸν Χριστὸν ἔφασαν, οὐδὲν ἀνθρώπειον ἔχοντα, Ὁ δὲ Κήρινθος τὸν μὲν Ἰησοῦν ἐξ Ἰωσὴφ καὶ Μαρίας ἔφησε γεννηθῆναι κατὰ τὸν κοινὸν τῶν ἀνθρώπων νόμον, ἄνωθεν δὲ τὸν Χριστὸν χανεληλυθότα ἐπὶ τὸν Ἰησοῦν. Ἐδιωναῖοι δὲ, καὶ Θεοδοτιανοὶ, καὶ ᾿Αρτεμωνιανοὶ, καὶ Φωτεινιανοὶ, ψιλὸν ἄνθρωπόν εἰρήκασιν ἐκ τῆς Παρθένου τὸν Χριστὸν γεγεννῆσθαι. ΓΆρειος δὲ καὶ Εὐνόμιος, σῶμα μὲν αὐτὸν ἔφασαν εἰληφέναι, τὴν θεότητα δὲ τῆς ψυχῆς ἐνηργηκέναι τὴν χρείαν. Ὁ δὲ ᾿Απολινάριος, ἔμψυχον μὲν ἔφησεν εἶναι τοῦ Σωτῆρος τὸ σῶμα, οὐ μὴν τὴν λογικὴν ἐσχηκέναι Ψυχήν " περιττὸς γὰρ ἦν, φησὶν, ὁ νοῦς, τοῦ Θεοῦ Λόγου παρόντος. Τὰς δὲ τῶν πλειόνων αἱρέσεων τέθειχκα δόξας, δεῖξαι βουλόμενο; τὴν τῆς Ἐκκλησίας ἀλήθειαν. Τὸν γὰρ αὐτὸν ἡ Ἐκκλησία, καὶ Υἱὸν, καὶ Μονογενῇ, καὶ Θεὸν Λόγον, καὶ Σωτῆρα Κύριον, καὶ Ἰησὴῦν Χριστὸν ὀνομάζει. ᾿Αλλ᾽ Τίδς μὲν μονογενὴς, καὶ Θεὸς Λόγος, κκαὶ Κύριος καὶ πρὸ τῆς ἐνανθρωπήσεως ὠνομάξετο, καὶ μετὰ τὴν ἐνανθρώπησιν ὡσαύτως καλεῖται. Ἰησοῦς δὲ Χριστὸς μετὰ τὴν ἐνανθρώπησιν ὁ αὐτὸς ὠνομάσθη, ἀπὸ τῶν πρα-- Ὑμάτων τὰς προσηγορίας δεξάμενος. Ἰησοῦς μὲν γὰρ ὁ Σωτὴρ ἑρμηνεύεται, καὶ τούτου μάρτυς ὁ Γαθριὴλ, πρὸς τὴν Παρθένον εἰπών" « Καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ. » Χριστὸς δὲ προσηγορεύθη, διὰ τὸ χρίσμα τοῦ Πνεύματος. Ὁ μὲν γὰρ ὑμνοποιὸς Δαδὶδ λέγει" ε« Διὰ τοῦτο ἔχρισέ σε ὁ θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. ») Διὰ δὲ τῆς Ἡσαΐου τοῦ προφῆτου γλώττης αὐτὸς ὁ Δεσπότης ἔφη" « Πνεῦμα Κυρίου ἐπ᾿ ἐμέ" οὗ εἴνεκεν ἔχρισέ με Κύριος. » Οὕτω δὲ τὴν προφητείαν νοεῖν αὐτὸς ἡμᾶς ὃ Δεσπότης ἐδίδαξεν. Εἰς γὰρ τὴν συναγωγὴν εἰσελθὼν, καὶ τὸ προχωρίον, ἔφη ὃξ πρὸς τοὺς παρόντας " ε« Σήμερον ἐπληρώθη ἡ Γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. » Συνῳδὰ δὲ τοῖς προφήταις καὶ ὃ μέγας ἐκήρυξε Πέτρος. Τοῖς γὰρ περὶ τὸν Κορνήλιον ἐπιδεικνὺς τὸ μυστήριον οὕτως ἔφη" ε« Ὑμεῖς οἴδατε τὸ ῥῆμα τὸ γενόμενον καθ’ ὅλης τῆς Ἰουδαίας, ἀρξάμενον ὁπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὑτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει. » Δῆλον τοίνυν ἐκ τῶν εἰρημένων, ὡς διὰ τὸ χρίσμα τοῦ Πνεύματος ὠνομάσθη Χριστός. Ἐχρίσθη δὲ, οὐκ ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος. Εἰ δὲ κατὰ τὸ ἀνθρώπειον κέχρισται, μετὰ τὴν ἐνανθρώπησιν καὶ Χριστὸς ὠνομάσθη. ᾿Αλλ᾽ ὅμως οὐκ ἄλλος ὁ Θεὸς Λόγος, καὶ ἄλλος ὁ Χριστός " ὃ γὰρ Θεὸς Λόγος ἐνανθρωπήσας ὠνομάσθη Χριστὸς Ἰησοῦς " ἐνηνθρώπησε δὲ, ἵνα τὴν ὑπὸ τῆς ἁμαρτίας διαφθαρεῖσαν νεουργήσῃ φύσιν. Διὰ τοῦτο πᾶσαν τὴν ἡμαρτηχυῖαν ἔλαδεν, ἵνα πᾶσαν ἰάσηται. Οὐ γὰρ προχαλύμματι νῆς θεότητος χρώμενος ἀνἔλαθε τὴν τοῦ σώματος φύσιν, κατὰ τὴν ᾿Αρείου καὶ … δίχα σώματος ὀφθῆναι, καθάπερ πάλαι τῷ ᾿Αδραὰμ, καὶ τῷ Ἰακὼό, καὶ τοῖς ἄλλοις ἁγίοις ἑωράθη " ἀλλ᾽ σασθαι τὸν ἀντίπαλον, καὶ τὴν νίκην ἀπολαθεῖν " τούτου δὴ χάριν καὶ σῶμα καὶ ψυχὴν ἀνέλαδε λογιχκῆν. Οὐ γὰρ τριχῆ διαιρεῖ τὸν ἄνθρωπον ἡ θεία Γραφὴ, ἀλλ᾽ ἐκ ψυχῆῇς καὶ σώματος τόδε τὸ ζῶον συνεστάναι φησίν. Ὁ γὰρ Θεὸς ἐκ τοῦ χοὸς τὸ σῶμα διαπλάσας ἐνεφύσησε τὴν Ψυχὴν, καὶ δύο φύσεις ἔδειξεν, οὐ τρεῖς. Ὁ δὲ αὐτὸς Δεσπότης ἐν τοῖς Εὐαγγελίοις φησί" Μὴ φοδεῖσθε ἀπὸ τῶν ἀποκτεινόντῶν τὸ σῶμα, τὴν δὲ ψυχὴν ἀποκτεῖναι μὴ δυναμέ νων. » Καὶ πολλὰ δὲ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ. Ὅτι δὲ οὐ προχάλυμμα τῇ θεότητι μηχανώμενος, κατὰ τοὺς τῶν αἱρετιχῶν μύθους, ἀλλὰ διὰ τῆς ἀπαρχῆς παντὶ τῷ γένει τὴν νίκην πραγματευόμενος, τελείαν τὴν ἀνθρωπείαν φύσιν ἀνἐλαῦς, μάρτυς ἀληθὴς, καὶ διδάσκαλος ἀχριθὴς, ὁ θεῖος ᾿Απόστολος. Ἐν γὰρ τῇ πρὸς Ῥωμαίους ᾿Ἐπιστολῇ τὸ τῆς οἰκονομίας ἀποκαλύπτων μυστήριον οὕτως ἔφη " « Διὰ τοῦτο ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθε, καὶ διὰ τῆς ἀμαρτίας ὁ θάνᾶτος, καὶ οὕτως εἰς πάντας ἀνθρώπους διῆλθεν ὁ θάνατος, ἐφ᾽ ᾧ πάντες ἥμαρτον. » Δείξας δὲ διὰ τούτων τὴν τῆς ἁμαρτίας ἀρχὴν, καὶ τὸν ἐκ ταύτης βεόλαστηκότα καρπὸν, καὶ τὸν ταύτην ἐξ ἀρκῦς εἰσδεξάμενον, ἐπιδείκνυσι ταύτης τὸ τέλος. « γὰρ νόμου, φησὶν, ἀμαρτία ἦν ἐν τῷ κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου " ἀλλ᾽ ἐδασίλευσεν ὁ θάνατος ἀπὸ ᾿Αδὰμ, μέχρι Μωῦσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐν τῷ ὁμοιώματι τῆς παραθδάσεως ᾿Αδὰμ, ὅς ἐστι τύπος τοῦ μέλλοντος, » Μωῦσέα δὲ τὸν νόμον καλεῖ, μέχρι δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας ἣ κατὰ τοῦτον ἐκράτει πολιτεία. Παραδαινόντων δὲ καὶ τῶν ὑπὸ τοῦτον πολιτευομένων, καὶ τῶν ὑπὸ τῷ γόμῳ τελούντων τῆς φύσεως, ἐόασί λευσεν εἰκότως ὁ θάνατος, χρατυνούσης αὐτοῦ τὴν δυναστείαν τῆς ἁμαρτίας" καταδίκη γὰρ ἦν τῆς ἁμαρτίας ὁ θάνατος. Οὕτω διδάξας πόθεν τε ἣἧ ἀμαρτία τὴν ἀρχὴν εἴληφε, καὶ μέχρι τίνος ὁ θάνατος ἐθασίλευσε, δείκνυσι πῶς κατελύθῃ τούτων τὸ κράτος, καὶ τὴν ἀμέτρητον τοῦ Θεοῦ φιλανθρωπίαν ὑμνεΐξ, λέγων οὕτως " « ᾿Αλλ᾽ οὐκ ὡς τὸ παράπτωμα, … ματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ, καὶ ἡ δωρεὰ ἐν χάριτι τοῦ ἑνὸς ἀνθρώπον Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσενσεν. » Ὑ περαίνει, φησὶν, ἢ τῆς φιλανθρωπίας φιλοτιμία τὸ δίκαιον. Ὁ μὲν γὰρ τῆς δικαιοσύνης ὄρος ἑνὸ; ἡμαρτηκότος ἅπαν τὸ τούτου γένος τῷ θανάτῳ παρἐδωκεν᾽ ὁ δὲ θεῖος ἔλεος, πάντων ἀνθρώπων ὑπὸ τὴν ἀρὰν γεγενημένων, καὶ ταῖς τῆς ἁμαρτίας πάγαις ἐμπεπαρμένων, δι᾽ ἑνὸς δικαιοσύνην πᾶσι τὴν σωτηρίαν δεδώρηται. ΓΑνθρωπὸν δὲ τὸν Σωτῆρα ἀθά προσηγόρευσεν, οὐκ ἀρνούμενος αὐτοῦ τὴν θεότητα (θεὸν γὰρ οἷδεν αὐτὸν, καὶ Θεὸν τοῦ γεγεννηκότος ὁμότιμον ), ἀλλὰ διδάσκων, ὡς τῷ ὁμοίῳ τὸ ὅμοιον ἐξράθη, καὶ τῇ ἀπαρχῇ τὸ ὅλον ἡγιάσθη. Κατὰ γὰρ τὸ ἀνθρώπειον ὑπὸ νόμον γενόμενος, καὶ τὸν νόμον πεπληρωχὼς, τοὺς παραδεδηχότας τὸν νόμον τῆς ἁρᾶς ἡλευθέρωσεν. Εἶτα πάλιν τὸν αὐτὸν λόγον ἑτέρὼως ἀνακχυκχλοῖ᾽ ε« Καὶ οὐκ ὡς δι᾽ ἑνὸς ἁμαρτήσαντὸς τὸ δώρημα. Τὸ μὲν γὰρ κρῖμα, ἐξ ἑνὸς εἰς κατάκριμα᾽" τὸ δὲ χάρισμα, ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. » Ὅτε, φησὶν, εἷς ἥμαρτε, χατἐεχρίθησαν ἅπαντες νῦν δὲ πάντων ἡμαρτηκότων, ἅπασι τοῖς βουλομένοις ἡ διὰ πίστεως πρόκειται σωτηρία. Οὕτως δείξας τῆς χοινῇῆς ἁμαρτίας τὴν τοῦ ἑνὸς δικαιοσύνην ἀλεξίχαχον γενομένην, δείκνυσι δι᾿ αὐτοῦ καὶ τὴν τοῦ θανάτου τελεσθεῖσαν κατάλυσιν. « Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐόασἴλευσε διὰ τοῦ ἑνὸς, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος, καὶ τῆς δωρεᾶς, καὶ τῆς δικαιοσύνης λαμθάνοντες, ἐν ζωῇ βασιλεύσουσι διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ, » Τοῦ θανάτου πρόξενος, φησὶν, ἡ ἁμαρτία. τῆς δὲ ἐν βασιλείχ ζωῆς ἡ τοῦ ἑνὸς δικαιοσύνη. Σωζόμεθα, οὐ νόμῳ, ἀλλὰ τῷ οἴκτῳ τῷ θείῳ τῆς σωτηρίας τυγχάνοντες. Ὁ γὰρ τοῦ δικαίου νόμος πάντας εἰς τιμωρίαν ἦγς. Πάντες γὰρ τῆς ἁμαρτίας ἐργάται κατέστημεν. Εἰ γὰρ ἑνὸς ἡμαρτηκότος κατεκρίθη τὸ γένος, πάντως δήπουθεν δικαιότερον τοὺς ὑπὸ τὴν ἁμαρτίαν τελέσαντἄξ, τὴν κόλασιν δέξασθαι. ᾿Αλλ᾽ ὁ θεῖος ἔλεος ὑπερέδη τοῦ δικαίου τοὺς ὄρους, καὶ ἡ φιλανθρωπία νενίκηκε τὴν ἰσότητα, καὶ ἑνὸς τὸν νόμον πεπληρωκότος, πάντας τοὺς τούτῳ πιστεῦσαι βουλομένους ἀπολαύειν τῆς σωτηρίας ἔξεστι. Δείξας δὲ ἐν τούτοις τὸ τῆς φιλανθρωπίας ἀστάθμητον, πάλιν ἐπὶ τὸν τοῦ λόγου μεταδαΐνει λόγον. ἾΑρα οὖν « ὡς δι᾽ ἑνὸς παραπτώματος εἰς πάνκας τοὺς ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι" ἑνὸς διχαιώματος, εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν ζωῆς. ν» Εἶτα ἀπὸ τῶν πραγμάτων ἐπὶ τὰ πρόσωπα μεταθαίνει. « Ὥσπερ διὰ τῆς παραχοῖς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δέίχαιοι χκατασταθήσονται οἱ πολλοί. » Σφόδρα δὲ ἀναγκαίως ἐφ᾽ ἑκατέρου τὸ ε οἱ πολλοὶ » τέθεικε. Καὶ γὰρ τοῦ ᾿Αδὰμ ἡμαρτηκότος, καὶ τῶν πλείστων τοὺς θείους παραδεδηχότων νόμους, διέμεινάν τινες ἐπὶ τῶν ὅρων τῆς φύσεως, καὶ τῆς ἀρετῆς ἐγένοντο φροντισταὶ, ὡς "Αὔελ, καὶ Ἐνὼχ, καὶ Νῶε, καὶ οἱ πατριάρχαι, καὶ οἱ προψῆται, καὶ ἕτεροι πλεῖστοι, οὗ μόνον παρὰ Ἰουδαίοις, ἀλλὰ καὶ παρὰ τοῖς ἄλλοις ἔθνεσι, περὶ ὧν ὁ θεῖος εἶπεν ᾿Απόστολος " « Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος. » Καὶ μετὰ τὴν τοῦ Σωτῆρος ἐπιφάνειαν οὐκ ἅπαντες ἀπολαύουσι τῆς σωτηρίας, ἀλλ᾽ οἱ πιστεύοντες, καὶ … ἐνηνθρώπησεν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, καὶ ἀν… μημένων. ᾿Επειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾽ ἀνθρώπον ἀνάστασις νεκρῶν. » Εἶτα ἀπὸ τῆς φύσεως ἐπὶ τὰ πρόσωπα μεταδαίνει, καί φησιν. ε Ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθέσονται. » Καὶ οὐκ εἶπε σωθήσονται, ἀλλὰ ζωοποιηθήσογται" κοινὴ μὲν γὰρ ἡἣ ἀνάστασις, μετὰ δὲ τὴν ἀνάστασιν. γενήσεται ἡ διάκρισις " καὶ τοῦτο δεδήλωκεν, ἐπαγαγών" « “Ἔχαστος δὲ ἐν τῷ ἰδίῳ τάγματι. » Πολλὰ γὰρ καὶ κολαζομένων καὶ σωζομένων τάγματα. Κατὰ γὰρ τὴν τῆς δικαιοσύνης καὶ ποιότητα καὶ ποαἱ τιμωρίαι γενήσονται.
Peri tēs theias enanthrōpēseōs tina phronoumen prourgou deixai. Saphesteron gar houtos ho logos tou Theou tōn holōn kēryttei tēn promētheian. Ho men oun Balentinos en hois aneplase mythois, allon men de ephē ton Monogenę̄, allon hoe ton Logon, kai allon ton Christon ton entos tou plērōmatos, kai heteron ton Iēsoun, kai allon palin ton exō Christon. Enanthrōpēsai de ton Iēsoun ephē, ton exō Christon endysamegon, kai sōma ek tēs psychichę̄ēs ousias aneilēphota " parodon de monēn dia tēs Parthenou poiēsasthai, ouden ek tēs anthrōpeias physeōs eilēphota. Kai Basilidēs de hōsautōs allon ton Monogenē, kai allon ton Logon, kai heteran eirēke tēn Sophian. Kerdōn de, kai Markiōn, kai Manēs, hōs anthrōpon phanēnai ton Christon ephasan, ouden anthrōpeion echonta, Ho de Kērinthos ton men Iēsoun ex Iōsēph kai Marias ephēse gennēthēnai kata ton koinon tōn anthrōpōn nomon, anōthen de ton Christon chanelēlythota epi ton Iēsoun. Ediōnaioi de, kai Theodotianoi, kai ᾿Artemōnianoi, kai Phōteinianoi, psilon anthrōpon eirēkasin ek tēs Parthenou ton Christon gegennēsthai. GAreios de kai Eunomios, sōma men auton ephasan eilēphenai, tēn theotēta de tēs psychēs enērgēkenai tēn chreian. Ho de ᾿Apolinarios, empsychon men ephēsen einai tou Sōtēros to sōma, ou mēn tēn logikēn eschēkenai Psychēn " perittos gar ēn, phēsin, ho nous, tou Theou Logou parontos. Tas de tōn pleionōn haireseōn tetheichka doxas, deixai boulomeno? tēn tēs Ekklēsias alētheian. Ton gar auton hē Ekklēsia, kai Huion, kai Monogenę̄, kai Theon Logon, kai Sōtēra Kyrion, kai Iēsēun Christon onomazei. ᾿All᾽ Tids men monogenēs, kai Theos Logos, kkai Kyrios kai pro tēs enanthrōpēseōs ōnomaxeto, kai meta tēn enanthrōpēsin hōsautōs kaleitai. Iēsous de Christos meta tēn enanthrōpēsin ho autos ōnomasthē, apo tōn pra-- Hymatōn tas prosēgorias dexamenos. Iēsous men gar ho Sōtēr hermēneuetai, kai toutou martys ho Gathriēl, pros tēn Parthenon eipōn" « Kaleseis to onoma autou Iēsoun, hoti autos sōsei ton laon hautou apo tōn hamartiōn autou. » Christos de prosēgoreuthē, dia to chrisma tou Pneumatos. Ho men gar hymnopoios Dadid legei" e« Dia touto echrise se ho theos, ho Theos sou, elaion agalliaseōs para tous metochous sou. ») Dia de tēs Hēsaïou tou prophētou glōttēs autos ho Despotēs ephē" « Pneuma Kyriou ep᾿ eme" hou eineken echrise me Kyrios. » Houtō de tēn prophēteian noein autos hēmas ho Despotēs edidaxen. Eis gar tēn synagōgēn eiselthōn, kai to prochōrion, ephē hox pros tous parontas " e« Sēmeron eplērōthē hē Graphē hautē en tois ōsin hymōn. » Synǭda de tois prophētais kai ho megas ekēryxe Petros. Tois gar peri ton Kornēlion epideiknys to mystērion houtōs ephē" e« Hymeis oidate to rhēma to genomenon kath’ holēs tēs Ioudaias, arxamenon hopo tēs Galilaias meta to baptisma ho ekēryxen Iōannēs, Iēsoun ton apo Nazaret, hōs echrisen hauton ho Theos Pneumati hagiǭ kai dynamei. » Dēlon toinyn ek tōn eirēmenōn, hōs dia to chrisma tou Pneumatos ōnomasthē Christos. Echristhē de, ouk hōs Theos, all᾽ hōs anthrōpos. Ei de kata to anthrōpeion kechristai, meta tēn enanthrōpēsin kai Christos ōnomasthē. ᾿All᾽ homōs ouk allos ho Theos Logos, kai allos ho Christos " ho gar Theos Logos enanthrōpēsas ōnomasthē Christos Iēsous " enēnthrōpēse de, hina tēn hypo tēs hamartias diaphthareisan neourgēsę̄ physin. Dia touto pasan tēn hēmartēchuian eladen, hina pasan iasētai. Ou gar prochalymmati nēs theotētos chrōmenos anelathe tēn tou sōmatos physin, kata tēn ᾿Areiou kai … dicha sōmatos ophthēnai, kathaper palai tǭ ᾿Adraam, kai tǭ Iakōo, kai tois allois hagiois heōrathē " all᾽ sasthai ton antipalon, kai tēn nikēn apolathein " toutou dē charin kai sōma kai psychēn anelade logichkēn. Ou gar trichē diairei ton anthrōpon hē theia Graphē, all᾽ ek psychēę̄s kai sōmatos tode to zōon synestanai phēsin. Ho gar Theos ek tou choos to sōma diaplasas enephysēse tēn Psychēn, kai dyo physeis edeixen, ou treis. Ho de autos Despotēs en tois Euangeliois phēsi" Mē phodeisthe apo tōn apokteinontōn to sōma, tēn de psychēn apokteinai mē dyname nōn. » Kai polla de toiauta estin heurein para tę̄ theią Graphę̄. Hoti de ou prochalymma tę̄ theotēti mēchanōmenos, kata tous tōn hairetichōn mythous, alla dia tēs aparchēs panti tǭ genei tēn nikēn pragmateuomenos, teleian tēn anthrōpeian physin anelaus, martys alēthēs, kai didaskalos achrithēs, ho theios ᾿Apostolos. En gar tę̄ pros Rhōmaious ᾿Epistolę̄ to tēs oikonomias apokalyptōn mystērion houtōs ephē " « Dia touto hōsper di᾽ henos anthrōpou hē hamartia eis ton kosmon eisēlthe, kai dia tēs amartias ho thanatos, kai houtōs eis pantas anthrōpous diēlthen ho thanatos, eph᾽ hǭ pantes hēmarton. » Deixas de dia toutōn tēn tēs hamartias archēn, kai ton ek tautēs beolastēkota karpon, kai ton tautēn ex arkys eisdexamenon, epideiknysi tautēs to telos. « gar nomou, phēsin, amartia ēn en tǭ kosmǭ, hamartia de ouk ellogeitai mē ontos nomou " all᾽ edasileusen ho thanatos apo ᾿Adam, mechri Mōyseōs, kai epi tous mē hamartēsantas en tǭ homoiōmati tēs parathdaseōs ᾿Adam, hos esti typos tou mellontos, » Mōysea de ton nomon kalei, mechri de tēs tou Sōtēros epiphaneias hē kata touton ekratei politeia. Paradainontōn de kai tōn hypo touton politeuomenōn, kai tōn hypo tǭ gomǭ telountōn tēs physeōs, eoasi leusen eikotōs ho thanatos, chratynousēs autou tēn dynasteian tēs hamartias" katadikē gar ēn tēs hamartias ho thanatos. Houtō didaxas pothen te hēē amartia tēn archēn eilēphe, kai mechri tinos ho thanatos ethasileuse, deiknysi pōs katelythę̄ toutōn to kratos, kai tēn ametrēton tou Theou philanthrōpian hymneïx, legōn houtōs " « ᾿All᾽ ouk hōs to paraptōma, … mati hoi polloi apethanon, pollǭ mallon hē charis tou Theou, kai hē dōrea en chariti tou henos anthrōpon Iēsou Christou eis tous pollous eperissensen. » Hy perainei, phēsin, ē tēs philanthrōpias philotimia to dikaion. Ho men gar tēs dikaiosynēs oros heno? hēmartēkotos hapan to toutou genos tǭ thanatǭ paredōken᾽ ho de theios eleos, pantōn anthrōpōn hypo tēn aran gegenēmenōn, kai tais tēs hamartias pagais empeparmenōn, di᾽ henos dikaiosynēn pasi tēn sōtērian dedōrētai. GAnthrōpon de ton Sōtēra atha prosēgoreusen, ouk arnoumenos autou tēn theotēta (theon gar hoiden auton, kai Theon tou gegennēkotos homotimon ), alla didaskōn, hōs tǭ homoiǭ to homoion exrathē, kai tę̄ aparchę̄ to holon hēgiasthē. Kata gar to anthrōpeion hypo nomon genomenos, kai ton nomon peplērōchōs, tous paradedēchotas ton nomon tēs haras hēleutherōsen. Eita palin ton auton logon heterōōs anakchykchloi᾽ e« Kai ouk hōs di᾽ henos hamartēsantos to dōrēma. To men gar krima, ex henos eis katakrima᾽" to de charisma, ek pollōn paraptōmatōn eis dikaiōma. » Hote, phēsin, heis hēmarte, chateechrithēsan hapantes nyn de pantōn hēmartēkotōn, hapasi tois boulomenois hē dia pisteōs prokeitai sōtēria. Houtōs deixas tēs choinę̄ēs hamartias tēn tou henos dikaiosynēn alexichachon genomenēn, deiknysi di᾿ autou kai tēn tou thanatou telestheisan katalysin. « Ei gar tǭ tou henos paraptōmati ho thanatos eoasileuse dia tou henos, pollǭ mallon hoi tēn perisseian tēs charitos, kai tēs dōreas, kai tēs dikaiosynēs lamthanontes, en zōę̄ basileusousi dia tou henos Iēsou Christou, » Tou thanatou proxenos, phēsin, hē hamartia. tēs de en basileich zōēs hē tou henos dikaiosynē. Sōzometha, ou nomǭ, alla tǭ oiktǭ tǭ theiǭ tēs sōtērias tynchanontes. Ho gar tou dikaiou nomos pantas eis timōrian ēgs. Pantes gar tēs hamartias ergatai katestēmen. Ei gar henos hēmartēkotos katekrithē to genos, pantōs dēpouthen dikaioteron tous hypo tēn hamartian telesantax, tēn kolasin dexasthai. ᾿All᾽ ho theios eleos hyperedē tou dikaiou tous orous, kai hē philanthrōpia nenikēke tēn isotēta, kai henos ton nomon peplērōkotos, pantas tous toutǭ pisteusai boulomenous apolauein tēs sōtērias exesti. Deixas de en toutois to tēs philanthrōpias astathmēton, palin epi ton tou logou metadaïnei logon. IAra oun « hōs di᾽ henos paraptōmatos eis pankas tous anthrōpous eis katakrima, houtō kai di" henos dichaiōmatos, eis pantas anthrōpous, eis dikaiōsin zōēs. n» Eita apo tōn pragmatōn epi ta prosōpa metathainei. « Hōsper dia tēs parachois tou henos anthrōpou hamartōloi katestathēsan hoi polloi, houtō kai dia tēs hypakoēs tou henos, deichaioi chkatastathēsontai hoi polloi. » Sphodra de anankaiōs eph᾽ hekaterou to e hoi polloi » tetheike. Kai gar tou ᾿Adam hēmartēkotos, kai tōn pleistōn tous theious paradedēchotōn nomous, diemeinan tines epi tōn horōn tēs physeōs, kai tēs aretēs egenonto phrontistai, hōs "Auel, kai Enōch, kai Nōe, kai hoi patriarchai, kai hoi propsētai, kai heteroi pleistoi, hou monon para Ioudaiois, alla kai para tois allois ethnesi, peri hōn ho theios eipen ᾿Apostolos " « Hotan gar ethnē, ta mē nomon echonta, physei ta tou nomou poię̄, houtoi nomon mē echontes, heautois eisi nomos. » Kai meta tēn tou Sōtēros epiphaneian ouk hapantes apolauousi tēs sōtērias, all᾽ hoi pisteuontes, kai … enēnthrōpēsen ho monogenēs Huios tou Theou, kai an… mēmenōn. ᾿Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾽ anthrōpon anastasis nekrōn. » Eita apo tēs physeōs epi ta prosōpa metadainei, kai phēsin. e Hōsper gar en tǭ ᾿Adam pantes apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthesontai. » Kai ouk eipe sōthēsontai, alla zōopoiēthēsogtai" koinē men gar hēē anastasis, meta de tēn anastasin. genēsetai hē diakrisis " kai touto dedēlōken, epagagōn" « “Echastos de en tǭ idiǭ tagmati. » Polla gar kai kolazomenōn kai sōzomenōn tagmata. Kata gar tēn tēs dikaiosynēs kai poiotēta kai poai timōriai genēsontai.
It is to the point to show what we think about the divine incarnation; for this doctrine proclaims more clearly the providence of the God of all. Valentinus, in the myths he fashioned, said that the Only-begotten is one, the Word another, the Christ within the Fullness another, Jesus yet another, and the outer Christ again another. He said that Jesus became man, putting on the outer Christ and taking a body from the psychic substance, and made only a passage through the Virgin, taking nothing from human nature. Basilides likewise said that the Only-begotten is one, the Word another, and Wisdom another. Cerdo, Marcion and Mani said that Christ appeared as a man while having nothing human. Cerinthus said that Jesus was born of Joseph and Mary according to the common law of human beings, and that Christ came down from above upon Jesus. The Ebionites, Theodotians, Artemonians and Photinians said that Christ was born of the Virgin a mere man. Arius and Eunomius said that he took a body, but that the Godhead did the work of the soul. Apollinaris said that the Savior's body was ensouled, but did not have the rational soul; for the mind, he says, was superfluous when God the Word was present. I have set out the opinions of most of the heresies because I wish to show the truth of the church. For the church names the same one Son, Only-begotten, God the Word, Savior, Lord and Jesus Christ. He was named Son only-begotten, God the Word and Lord before the incarnation, and is called so after the incarnation likewise; but the same one was named Jesus Christ after the incarnation, receiving the titles from the facts. For Jesus is interpreted Savior, and Gabriel is witness of this, saying to the Virgin: “You shall call his name Jesus, for he will save his people from their sins.” He was called Christ because of the anointing of the Spirit. The hymn-writer David says: “Therefore God, your God, has anointed you with the oil of gladness beyond your fellows.” And through the tongue of the prophet Isaiah the Master himself said: “The Spirit of the Lord is upon me, because the Lord has anointed me.” The Master himself taught us to understand the prophecy so: entering the synagogue and [reading] the [prophetic] passage, he said to those present: “Today this Scripture has been fulfilled in your hearing.” The great Peter preached in harmony with the prophets; showing the mystery to Cornelius and those with him, he said: “You know the word that came throughout all Judea, beginning from Galilee after the baptism that John preached: Jesus of Nazareth, how God anointed him with the Holy Spirit and with power.” It is clear, then, from what has been said, that he was named Christ because of the anointing of the Spirit. He was anointed not as God but as man. If he has been anointed according to his humanity, he was named Christ after the incarnation. Yet God the Word is not one and Christ another; for God the Word, having become man, was named Christ Jesus. He became man to renew the nature corrupted by sin; therefore he took the whole of what had sinned, so as to heal the whole. For he did not take the nature of the body using it as a veil for the Godhead, according to the teaching of Arius and …; [for he could have] appeared without a body, as long ago he was seen by Abraham, Jacob and the other saints. But [in order through the defeated nature to] fight the adversary and win the victory, for this reason he took both a body and a rational soul. The divine Scripture does not divide man in three, but says that this living being is composed of soul and body. For God, having formed the body from the dust, breathed in the soul, and showed two natures, not three. The same Master says in the Gospels: “Do not fear those who kill the body but cannot kill the soul.” Many such passages can be found in the divine Scripture. That he took human nature complete, not contriving a veil for the Godhead according to the myths of the heretics, but through the firstfruits procuring victory for the whole race, the divine Apostle is a true witness and accurate teacher. In the Letter to the Romans, revealing the mystery of the dispensation, he spoke thus: “Therefore, as through one man sin entered into the world, and through sin death, and so death passed to all men, because all sinned.” Having shown by these words the beginning of sin, the fruit that sprang from it, and the one who first received it, he shows its end: “For until the law,” he says, “sin was in the world, but sin is not counted where there is no law; yet death reigned from Adam until Moses, even over those who had not sinned in the likeness of Adam's transgression, who is a type of the one to come.” He calls the law Moses; the way of life under it prevailed until the Savior's appearance. Since both those who lived under it and those under the law of nature transgressed, death fittingly reigned, sin strengthening its dominion; for death was the condemnation of sin. Having thus taught whence sin took its beginning and how long death reigned, he shows how their power was destroyed, and praises the measureless loving-kindness of God, saying: “But the gift is not like the trespass. For if by the trespass of the one the many died, much more has the grace of God and the gift in the grace of the one man Jesus Christ abounded to the many.” The munificence of loving-kindness, he means, surpasses justice. For the rule of justice handed over the whole race to death when one had sinned; but the divine mercy, when all people had come under the curse and were caught in the snares of sin, has granted salvation to all through the righteousness of one. He called the Savior a man here, not denying his Godhead (for he knows him as God, and God equal in honor to the one who begot him), but teaching that like was healed by like and the whole was sanctified by the firstfruits. For, born under the law according to his humanity and having fulfilled the law, he freed from the curse those who had transgressed the law. Then he goes over the same point again in another way: “And the gift is not as through the one who sinned; for the judgment came from one to condemnation, but the free gift from many trespasses to justification.” When one sinned, he means, all were condemned; but now, though all have sinned, salvation through faith lies before all who are willing. Having thus shown that the righteousness of the one became the remedy for the common sin, he shows through him also the destruction of death accomplished: “For if by the trespass of the one death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one Jesus Christ.” Sin, he means, brought about death, and the righteousness of the one brings life in the kingdom. We are saved not by law, but obtaining salvation by divine compassion. For the law of justice led all to punishment, since we have all become workers of sin. For if, when one sinned, the race was condemned, surely it is more just that those who are under sin should receive the punishment. But divine mercy overstepped the bounds of justice, loving-kindness overcame strict equality, and when one had fulfilled the law, all who are willing to believe in him may enjoy salvation. Having shown in these words the immeasurable loving-kindness, he passes again to the thread of his argument: “So then, as through one trespass to all men for condemnation, so also through one righteous act to all men for justification of life.” Then he passes from the facts to the persons: “As through the disobedience of the one man the many were made sinners, so also through the obedience of the one the many will be made righteous.” Very necessarily he put “the many” in each case. For when Adam had sinned and most people had transgressed the divine laws, some remained within the limits of nature and cared for virtue, like Abel, Enoch, Noah, the patriarchs, the prophets and very many others, not only among the Jews but also among the other nations, of whom the divine Apostle said: “For when Gentiles, who do not have the law, do by nature what the law requires, these, though not having the law, are a law to themselves.” And after the Savior's appearance not all enjoy salvation, but those who believe and … the only-begotten Son of God became man, and … “For since death came through a man, the resurrection of the dead also came through a man.” Then he passes from the nature to the persons and says: “For as in Adam all die, so also in Christ all will be made alive.” He did not say “will be saved” but “will be made alive”; for the resurrection is common, but after the resurrection the separation will take place; and he made this plain by adding: “But each in his own order.” For there are many orders both of those punished and of those saved; the punishments will be according to the quality and quantity of [the sins] ….
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ἔπειτα δὲ τὸ βούτυρον, καὶ τὸ μέλι, ὃ προφήτης … τὴν ἀσώματον φύσιν, ἀλλ’ οὐ πεῖναν εὑρήσεις … ἀνενδεὲς καταστῇσαι τὸ σῶμα (ὁ γὰρ μικρὸν ὕστερον πᾶσι τοῖς σώμασι τὴν ἀθανασίαν δωρησάμενος, ῥᾷον … ἀλλὰ παρεχώρει τούτῳ τὴν οἰκείαν ἐπιδεῖξαι φύσιν, … δὴ καὶ μετὰ τρεῖς ἡμέρας εἰργάσατο), καὶ παθεῖν, … οἰκονομίας μυστήριον οὕτως ἐνεδίδου καὶ πεινῆν, … ἐδήλωσεν, ὡς τὴν αὐτὴν ἡμῖν περιεδάλετο φύσιν. Εἰ δέ τις τὴν περιθολὴν δυσχεραίνει, ἀκουσάτω τοῦ πατριάρχου προλέγοντος Ἰαχώδ" « Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὑτοῦ, καὶ ἐν αἴματι σταφυλῆς τὴν περιθολὴν αὑτοῦ. » ᾿Ακουσάτω ὃὲ καὶ τοῦ θείου Παύλου βοῶντος: ε« Ἔχοντες οὖν ἀδελφοὶ παῤῥησίαν πρὸς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αίματι Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοντέστι τῆς σαρκὸς αὖὗτοῦ, καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ, προσἐρχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ τῆς πίστεως, ν καὶ τὰ ἑξῆς. Καταπέτασμα γὰρ τὴν σάρκα αὐτοῦ προαηγάρευσεν, ὡς ὁ πατριάρ-χῆς Ἰαχὼδ στολὴν καὶ περιδολῆν. ᾿Αλλὰ γὰρ περιττὸν τὸν περὶ τούτου λόνον εὑρύνειν, καὶ τῆς Καινῆς. καὶ τῆς Παλακῖὶς Διαθήκης σαφῶς ἐπιδειχνυούσης τοῦ. Κυρίου τὸ σῶμα.
epeita de to boutyron, kai to meli, ho prophētēs … tēn asōmaton physin, all’ ou peinan heurēseis … anendees katastę̄sai to sōma (ho gar mikron hysteron pasi tois sōmasi tēn athanasian dōrēsamenos, rhąon … alla parechōrei toutǭ tēn oikeian epideixai physin, … dē kai meta treis hēmeras eirgasato), kai pathein, … oikonomias mystērion houtōs enedidou kai peinēn, … edēlōsen, hōs tēn autēn hēmin periedaleto physin. Ei de tis tēn peritholēn dyscherainei, akousatō tou patriarchou prolegontos Iachōd" « Plynei en oinǭ tēn stolēn hautou, kai en aimati staphylēs tēn peritholēn hautou. » ᾿Akousatō hoe kai tou theiou Paulou boōntos: e« Echontes oun adelphoi parrhēsian pros tēn eisodon tōn hagiōn en tǭ aimati Iēsou, hēn enekainisen hēmin hodon prosphaton kai zōsan dia tou katapetasmatos, tontesti tēs sarkos auytou, kai hierea megan epi ton oikon tou Theou, proserchōmetha meta alēthinēs kardias en plērophorią tēs pisteōs, n kai ta hexēs. Katapetasma gar tēn sarka autou proaēgareusen, hōs ho patriar-chēs Iachōd stolēn kai peridolēn. ᾿Alla gar peritton ton peri toutou lonon heurynein, kai tēs Kainēs. kai tēs Palakiis Diathēkēs saphōs epideichnyousēs tou. Kyriou to sōma.
… then the butter and the honey, the prophet … the bodiless nature, but you will not find hunger …; [he could have] made the body free of need (for he who a little later granted immortality to all bodies [could] more easily …), but he allowed it to show its own nature, as indeed he did after three days, and to suffer …; so he yielded the mystery of the dispensation, and let himself hunger …, [and the Apostle] showed that he put on the same nature as ours. If anyone is vexed at the word “garment,” let him hear the patriarch Jacob foretelling: “He will wash his robe in wine, and his garment in the blood of the grape.” Let him hear also the divine Paul crying: “Having therefore, brothers, confidence to enter the holy place by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, his flesh, and a great priest over the house of God, let us draw near with a true heart in full assurance of faith,” and so on. He called his flesh a curtain, as the patriarch Jacob called it a robe and a garment. But it is superfluous to broaden the account of this, since both the New and the Old Testament clearly show the Lord's body.
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Ὅτι δὲ καὶ ψυχὴν ἀνέλαθε λογικὴν ἐνανθρωπήσας ὁ μονογενὴς Υἱὰς τοῦ Θεοῦ, διδάσκει ὁ εὐαγγελιστῆς Δουχᾶς λέγων " ε« Ἰησοῦς δὲ προέκοπτεν ἡλικία καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. ν» Προκόπτει δὲ ἡλικίᾳ μὲν σῶμα, σοφίᾳ δὲ ψυχή. Θεότῃης γὰρ οὐδε ετέραν ἐπίδοσιν ἐπιδέχεται " παντέλειος γὰρ ὁ τοῦ Θεοῦ Λόγος. Εἰκότως δὲ συνέζευξε τῇ τῆς ἡλικέας αὐξήσει τὴν τῆς σοφίας ἐπίδοσ". Πρὸς γὰρ τὰ μέ-τρον τῆς τοῦ σώματος ἡλικίας ἀπεκάλυπτεν ἥ θεία φύσις τὴν οἰκείαν σοφίαν. Σαφέατερον δὲ τῆς ψυχῆς τὴν πρόσληψιν ὁ Δεσπότης διδάαχε!. Τοῖς γὰρ τοπάζουσιν ἀκούσιον εἶναι τὸ πάθος, ἔλεγε πρὸ τοῦ πάθους " « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαδεῖν αὐτήν. Οὐδεὶς αἴρει αὑτὴν ἀπ᾽ ἐμοῦ - ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυτοῦ, ἵνα πάλιν λάδω αὐτήν. » Ἑναργῶς δὲ διὰ τούτων δεδήλωκεν, ὡς ἄλλη μὲν ἡ τιθεμένη καὶ λαμὔανομένη Ψυχὴ, ἄλλη δὲ ἡ τιθεῖσα καὶ λαμδάνουσα θεότῆς. Ἄλλην δὲ καὶ ἄλλην ἔφην, οὐκ εἰς δύο πρόσωπα διαιρῶν, ἀλλὰ τῶν φύσεων δεικνὺς τὸ διάφορον. Θύτω καὶ ἑτέρωθι ἔφη" ε Διὰ τοῦτο ὁ Πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου ὑπὲρ τῶν προδάτων . » Ἐν ἄλλῳ δὲ χωρίῳ, καὶ ἣν ὑπἐμεινεν ἡ ψυχὴ ταραχὴν παρὰ τὸν τοῦ πάθους καιρὸν. διαῤῥήδην ἐπέδειξεν, Ἔφη γάρ’ « Νῦν ἡ ψυχή μου τετάρακται" καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης, ἀλλὰ διὰ τοῦτο ἐλήλυθα εἰς τὴν. ὥραν ταύτην.»Διὰ δὲ τούτων τῶν λογισμῶν ἐδήλωσεν ἀγωνίαν, νῦν μὲν τὸ πάθος ὑφορωμένων, νῦν δὲ τὸ δέος ἀπωθουμένων. Σαφέστερον δὲ τοῦτο τὸ δέος ἐδίδαξεν ὁ Λουκᾶς, Οὕτω γὰρ αὐτὸν ἔφησεν ἀγωνιάσαι τὸ πάθος, ὡς ὕφαιμον γενέσθαι τὸν ἱδρῶτα τοῦ σώματος. « Ἐγένετο γὰρ, φησὶν, ὁ ἱδρὼς αὐτοῦ, ὡς … ἄγγελος ἐλθὼν ὑπεστήρισεν αὐτόν. Διὰ πάντων δέ μοι ὅρα τῆς ἀνθρωπείας φύσεως τὴν ἀσθένειαν. ᾿Ανθ᾽ ὅτου γὰρ καὶ τῆς τοῦ Μονογενοῦ: θεότητος, καὶ ὡς χρίσματος παρόντος τοῦ Πνεύματος, ἄγγελος ὑπερείδει καὶ τῆς ψυχῆς καὶ τοῦ σώμᾶτος τὴν ἀσθένειαν; Ἧ δῆλον, ὅτι τῆς θείας φύσεως ᾿ συγχωρούσης ταῦτα πάντα ἐγένετο, ὥστε τῶν ὕστερὸν ἐσομένων, τοὺς μὲν πιστεύοντας τῇ προσλέψει τῆς ψυχῆς καὶ τοῦ σώματος, βεδαιωθῆναι ταῖς ἀποδείξεσι, τοὺς δὲ ἀντιλέγοντας τοῖς ἐναργέσι μαρτυρίοις, ἐλεγχθῆναι;
Hoti de kai psychēn anelathe logikēn enanthrōpēsas ho monogenēs Huias tou Theou, didaskei ho euangelistēs Douchas legōn " e« Iēsous de proekopten hēlikia kai chariti para Theǭ kai anthrōpois. n» Prokoptei de hēlikią men sōma, sophią de psychē. Theotę̄ēs gar oude eteran epidosin epidechetai " panteleios gar ho tou Theou Logos. Eikotōs de synezeuxe tę̄ tēs hēlikeas auxēsei tēn tēs sophias epidos". Pros gar ta me-tron tēs tou sōmatos hēlikias apekalypten hē theia physis tēn oikeian sophian. Sapheateron de tēs psychēs tēn proslēpsin ho Despotēs didaache!. Tois gar topazousin akousion einai to pathos, elege pro tou pathous " « Exousian echō theinai tēn psychēn mou, kai exousian echō palin ladein autēn. Oudeis airei hautēn ap᾽ emou - egō tithēmi autēn ap᾽ emautou, hina palin ladō autēn. » Henargōs de dia toutōn dedēlōken, hōs allē men hē tithemenē kai lamyanomenē Psychē, allē de hē titheisa kai lamdanousa theotēs. Allēn de kai allēn ephēn, ouk eis dyo prosōpa diairōn, alla tōn physeōn deiknys to diaphoron. Thytō kai heterōthi ephē" e Dia touto ho Patēr me agapą, hoti egō tithēmi tēn psychēn mou hyper tōn prodatōn . » En allǭ de chōriǭ, kai hēn hypemeinen hē psychē tarachēn para ton tou pathous kairon. diarrhēdēn epedeixen, Ephē gar’ « Nyn hē psychē mou tetaraktai" kai ti eipō? Pater, sōson me ek tēs hōras tautēs, alla dia touto elēlytha eis tēn. hōran tautēn.»Dia de toutōn tōn logismōn edēlōsen agōnian, nyn men to pathos hyphorōmenōn, nyn de to deos apōthoumenōn. Saphesteron de touto to deos edidaxen ho Loukas, Houtō gar auton ephēsen agōniasai to pathos, hōs hyphaimon genesthai ton hidrōta tou sōmatos. « Egeneto gar, phēsin, ho hidrōs autou, hōs … angelos elthōn hypestērisen auton. Dia pantōn de moi hora tēs anthrōpeias physeōs tēn astheneian. ᾿Anth᾽ hotou gar kai tēs tou Monogenou: theotētos, kai hōs chrismatos parontos tou Pneumatos, angelos hypereidei kai tēs psychēs kai tou sōmatos tēn astheneian? Hē dēlon, hoti tēs theias physeōs ᾿ synchōrousēs tauta panta egeneto, hōste tōn hysteron esomenōn, tous men pisteuontas tę̄ proslepsei tēs psychēs kai tou sōmatos, bedaiōthēnai tais apodeixesi, tous de antilegontas tois enargesi martyriois, elenchthēnai?
That the only-begotten Son of God, in becoming man, also took a rational soul, the evangelist Luke teaches, saying: “And Jesus advanced in stature and in grace before God and men.” The body advances in stature, the soul in wisdom; for the Godhead admits no increase, since the Word of God is all-perfect. Fittingly he joined the advance in wisdom to the growth in stature; for the divine nature revealed its own wisdom in proportion to the measure of the body's stature. The Master taught the assumption of the soul more clearly. To those who suppose the passion was involuntary he said before the passion: “I have authority to lay down my soul, and I have authority to take it again. No one takes it from me; I lay it down of myself, that I may take it again.” By these words he clearly showed that the soul laid down and taken up is one thing, and the Godhead that lays down and takes up is another. I said “one” and “another,” not dividing into two persons, but showing the difference of the natures. So too elsewhere he said: “For this reason the Father loves me, because I lay down my soul for the sheep.” In another passage he expressly showed the disturbance the soul endured at the time of the passion. For he said: “Now my soul is troubled; and what shall I say? Father, save me from this hour? But for this purpose I have come to this hour.” By these thoughts he showed the struggle, now shrinking from the passion, now thrusting away the fear. Luke taught this fear more clearly; for he said he was in such anguish at the passion that the sweat of his body became like blood: “His sweat became,” he says, “like … an angel came and strengthened him.” See through all this the weakness of the human nature. For why, when the Godhead of the Only-begotten was present and the Spirit was present as anointing, did an angel support the weakness of soul and body? It is clear that all this happened by the permission of the divine nature, so that of those who would come later, those who believe in the assumption of soul and body might be confirmed by the proofs, and those who contradict might be refuted by plain testimonies.
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Διὰ δὲ τοῦτο, καὶ ἄνθρωπον ἑαυτὸν, καὶ Υἱὸν … πολλάκις ἔφη" ε Μέλλει ὁ Υἱὸς τοῦ ἀνθρώπου παρ’δίδοσθαι εἰς χεῖρας ἀνθρώπων, καὶ ἀποχτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. Τῷ δὲ ἀκολουθῇσαι βουληθέντι, ε« Αἱ ἀλώπεκες, ἔφη, φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ χατασχηνώσεις" ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλῖναι. » Τοῖς δὲ Ἰουδαίοις ἄντικρυς εἴρηκε " Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός μου; ν Ὁ δὲ θεῖος ᾿Απόστολος βοᾷ. « Εἷς Θεὸς. εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων.» Καὶ πάλιν « Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν. ν Τούτου δὴ χάριν, καὶ σπέρμα ᾿Αδραὰμ, καὶ υἱὸς Δαδὶδ ὠνομάσθη. Ἐπειδὴ γὰρ ὑπέσχετο τῷ ᾿Αὐραὰμ. ὁ τῶν ὅλων Θεὸς, ἐν τῷ σπέρματι αὐτοῦ εὐλογεῖν πάντα τὰ ἔθνη, καὶ τὴν ὑπόσχεσιν καὶ τῷ Ἰσχὰχ καὶ τῷ Ἶακὼδ δέδωκεν, εἰκότως ὃ θεῖος ᾿Απόστολος Γαλάταις ἐπιστέλλων ἔφη" « Τῷ δὲ ᾿Αὐραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. » Καὶ διδάσκων τίνα προσηγόρευσε σπέρμα, ἐπήγαγεν᾽ « Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν" ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅ ἐστιν ὁ Χριστός. » Καὶ Ἑδραίοις γράφων οὕτως ἔφη "ε Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμδάνεται, ἀλλὰ σπέρματος ᾿Αδραὰμ ἐπιλαμβάνεται, ὅθεν ὥφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν. » Ἐπειδὴ δὲ … Ἰαχὼδ ὁ πατριάρχης εὐλογίαν ἀπένειμεν, εἰρηκώς" « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν σου, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν ἔσται" » καὶ Μικαίας δὲ ὁ προφήτης ἀνανεοῦται τὴν πρόῤῥησιν. εἰπών’ ε Καὶ σὺ, Βηθλεὲμ, γῇ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα' ἐκ σοῦ γὰρ ἐξελεύσεταί μοι ἡγούμενος, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἀφ᾽ ἡμερῶν αἰῶνος. ν Καὶ πάλιν ὁ θεῖος ᾿Απόστολος δέδειχε τὸ τῶν προῤῥήσεων τέλος, καὶ ἐπήγαγε" ε« Πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν. » Ταύτας φήτης παρὰ τοῦ Θεοῦ τῶν ὅλων ἐδέξατο. Ἔφη γὰρ πρὸς αὐτόν’ ε« Ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα αὑτοῦ, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. » Καὶ πάλιν" « Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ, ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. ν Καὶ μετ᾽ ὀλίγα᾽ « “Δπαξ ὥμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαδὶδ ψεύσομαι" Τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὁ θρόνος αὑτοῦ ὡς ἥλιος ἐναντίον καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός. » Ταύτας δὲ τὸς δὴς Δεσπότης ἀνενεώσατο. ε 'Βξελεύσεται γὰρ, φησὶ, ῥάδδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης … τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεδείας, πνεῦμα φόδου Θεοῦ ἐμπλήσει αὐτόν" ν καὶ τὰ ἑξῆς οἱ τῆς αὐτῆς ἐχόμενα διανοίας. Καὶ πάλιν" ε« Ἔσται … ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν: ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσι, καὶ ἔσται ἡ ἀνάπαυσις αὑτοῦ τιμή. » Καὶ ἐν ἑτέρῳ χωρίῳ’ « Καὶ μαι, φησὶν, ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαδὶδ τὰ πιστά. “Ἃ γὰρ ὑπεσχόμην ἐκείνῳ πληρώσω, καὶ διὰ τοῦ σπέρματος ἐχείνου σώσω τὴν οἰκουμένην. ““ Πιστὴ γάρ μοι καὶ ἀψευδὴς ἡ ὑπόσχεσις. » Τούτων τῶν ὑποσχέσεων ἐπιδεικνὺς τὴν ἀλήθειαν ὁ ᾿εὐαγγελιστὴς Ματθαῖος, ἐν τῷ προοιμίῳ, αὐτῷ τῆς συγγραφῖς εὐαγγελίζεται τῇ οἰκουμένῃ, ὡς ἡ τῶν … σεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαδὶδ, υἱοῦ. ᾿Αδραάμ. ν Πρὸς ἀμφοτέρους γὰρ αἱ περὶ τοῦ σπέρματος ὑποσχέσεις ἐγένοντο. Καὶ μέντοι καὶ ὁ θεῖος ᾿Απόστος λος ἐπιστέλλων Ῥωμαίοις, ἐν τῇ τῆς Ἐπιστολῆ: ἀρχῇ, … τῆς πρὸς τὸν Δαδὶδ ἐπαγγελίας τὸ τέλος ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ, ὃ προπερὶ τοῦ Υἱοῦ αὐτοῦ. τοῦ γενομένου ἐκ σπέρματος … χὼς, δεδήλωκεν ὡς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, … νεχρῶν τοῦ Κυρίου ἡμῶν Ἰησοῦ. Χριστοῦ. » … ματος χάριτος τοὺς ἀποστόλους μκλήσας, διὰ τῶν ὄπ’ ἐχείνων γενομένων θαυμάτων ἀπεφάνθη Θεός. Ἐν τῷ ὀνόματι γὰρ αὐτοῦ τὰς μεγίστας ἐπετέλουν θαυματουργίας. Ἵν δὲ γε τῷ μέσῳ τἧς ᾿Επιστολῆς, τῶν πάλαι δεδομένων τοῖς Ἰουδαίαις ἀγαϑῶν μνημονεύσας, ἐπήγαγεν’ ε« Ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ Χατὰ σάβχα, ὁ ὧν ἐπὶ πάντων Θεός. ν Καὶ ἐν τῷ ἑνὶ προσώπῳ τῶν δύο φύσφων τὸ διάφορον ἔδειξεν ἐξ Ἰονδαίων μὲν κατὰ δάρχα γεγενημένον, ἐπὶ πάντων δὲ Θεὸν ὡς Θεὸν, καὶ εἰς τοὺς αἰῶνας εὑλογητόν. Τῷ ὃὲ μᾳκᾳρίῳ Τιμοθέῳ παρεγγνυᾷ, λέγων' ε« Μνημόνευς Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαδὶδ κατὰ τὸ Εὐαγγέλιόν μον, ἐν ᾧ καχοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος. » καὶ ἄλλας δὲ παμπόλλας ἔστιγ εὑρεῖν μαρτυρίας ἐν ἑκατέρᾳ Γραφῇ, τὴν κατὰ σάρκα τοῦ Σωτῆρος ἡμῶν χηρυττούσας συγγένειαν. ᾿Απόχρη δὲ καὶ ταῦτα διδάξαι ὡς τελείαν τὴν ἀνθρωπείαν φύσιν ἀνέλαδς; καὶ τούτου χάριν καὶ υἱὸς Δαδὶδ, καὶ υἱὸς ᾿Αδρᾳὰμ, καὶ υἱὸς ἀνθρώπου, καὶ ἄνθρωπος, καὶ ᾿Αδὰμ, καὶ Ἰακὼόδ, καὶ Ἰσραὴλ ὠνομάσθη. “Ὥσπερ γὰρ τέλειος ἦν Θεὸς, οὕτω δὴ καὶ τέλειος ἄνθρωπος τελείαν τοῖς ἀνθρώποις παρέσχεν τὴν σωτηρίαν.
Dia de touto, kai anthrōpon heauton, kai Huion … pollakis ephē" e Mellei ho Huios tou anthrōpou par’didosthai eis cheiras anthrōpōn, kai apochtenousin auton, kai tę̄ tritę̄ hēmerą anastēsetai. Tǭ de akolouthę̄sai boulēthenti, e« Hai alōpekes, ephē, phōleous echousi, kai ta peteina tou ouranou chataschēnōseis" ho de Huios tou anthrōpou ouk echei pou tēn kephalēn klinai. » Tois de Ioudaiois antikrys eirēke " Ti me zēteite apokteinai, anthrōpon, hos tēn alētheian hymin lelalēka, hēn ēkousa para tou Patros mou? n Ho de theios ᾿Apostolos boą. « Heis Theos. heis kai mesitēs Theou kai anthrōpōn.» Kai palin « Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾿ anthrōpou anastasis nekrōn. n Toutou dē charin, kai sperma ᾿Adraam, kai huios Dadid ōnomasthē. Epeidē gar hypescheto tǭ ᾿Auraam. ho tōn holōn Theos, en tǭ spermati autou eulogein panta ta ethnē, kai tēn hyposchesin kai tǭ Ischach kai tǭ Iakōd dedōken, eikotōs ho theios ᾿Apostolos Galatais epistellōn ephē" « Tǭ de ᾿Auraam errhethēsan hai epangeliai, kai tǭ spermati autou. » Kai didaskōn tina prosēgoreuse sperma, epēgagen᾽ « Ou legei, Kai tois spermasin, hōs epi pollōn" all᾽ hōs eph᾽ henos, Kai tǭ spermati sou, ho estin ho Christos. » Kai Hedraiois graphōn houtōs ephē "e Ou gar dēpou angelōn epilamdanetai, alla spermatos ᾿Adraam epilambanetai, hothen hōpheile kata panta tois adelphois homoiōthēnai, hina eleēmōn genētai kai pistos archiereus ta pros ton theon. » Epeidē de … Iachōd ho patriarchēs eulogian apeneimen, eirēkōs" « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn sou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn estai" » kai Mikaias de ho prophētēs ananeoutai tēn prorrhēsin. eipōn’ e Kai sy, Bēthleem, gę̄ Iouda, oudamōs elachistē ei en tois hēgemosin Iouda' ek sou gar exeleusetai moi hēgoumenos, kai hai exodoi autou ap' archēs aph᾽ hēmerōn aiōnos. n Kai palin ho theios ᾿Apostolos dedeiche to tōn prorrhēseōn telos, kai epēgage" e« Prodēlon gar hoti ex Iouda anatetalken ho Kyrios hēmōn. » Tautas phētēs para tou Theou tōn holōn edexato. Ephē gar pros auton’ e« Heōs tou aiōnos hetoimasō to sperma hautou, kai oikodomēsō eis genean kai genean ton thronon sou. » Kai palin" « Kai thēsomai eis ton aiōna tou aiōnos to sperma autou, kai ton thronon autou, hōs tas hēmeras tou ouranou. n Kai met᾽ oliga᾽ « “Dpax hōmosa en tǭ hagiǭ mou, ei tǭ Dadid pseusomai" To sperma autou eis ton aiōna menei, kai ho thronos hautou hōs hēlios enantion kai ho martys en ouranǭ pistos. » Tautas de tos dēs Despotēs aneneōsato. e 'Bxeleusetai gar, phēsi, rhaddos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs … tou theou, pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusedeias, pneuma phodou Theou emplēsei auton" n kai ta hexēs hoi tēs autēs echomena dianoias. Kai palin" e« Estai … hē rhiza tou Iessai, kai ho anistamenos archein ethnōn: ep᾿ autǭ ethnē elpiousi, kai estai hē anapausis hautou timē. » Kai en heterǭ chōriǭ’ « Kai mai, phēsin, hymin diathēkēn aiōnion, ta hosia Dadid ta pista. “Ha gar hypeschomēn ekeinǭ plērōsō, kai dia tou spermatos echeinou sōsō tēn oikoumenēn. ““ Pistē gar moi kai apseudēs hē hyposchesis. » Toutōn tōn hyposcheseōn epideiknys tēn alētheian ho ᾿euangelistēs Matthaios, en tǭ prooimiǭ, autǭ tēs syngraphis euangelizetai tę̄ oikoumenę̄, hōs hē tōn … seōs Iēsou Christou, huiou Dadid, huiou. ᾿Adraam. n Pros amphoterous gar hai peri tou spermatos hyposcheseis egenonto. Kai mentoi kai ho theios ᾿Apostos los epistellōn Rhōmaiois, en tę̄ tēs Epistolē: archę̄, … tēs pros ton Dadid epangelias to telos apostolos, aphōrismenos eis Euangelion Theou, ho properi tou Huiou autou. tou genomenou ek spermatos … chōs, dedēlōken hōs ho Kyrios hēmōn Iēsous Christos, … nechrōn tou Kyriou hēmōn Iēsou. Christou. » … matos charitos tous apostolous mklēsas, dia tōn op’ echeinōn genomenōn thaumatōn apephanthē Theos. En tǭ onomati gar autou tas megistas epeteloun thaumatourgias. Hin de ge tǭ mesǭ tēs ᾿Epistolēs, tōn palai dedomenōn tois Ioudaiais agaϑōn mnēmoneusas, epēgagen’ e« Hōn hoi pateres, kai ex hōn ho Christos to Chata sabcha, ho hōn epi pantōn Theos. n Kai en tǭ heni prosōpǭ tōn dyo physphōn to diaphoron edeixen ex Iondaiōn men kata darcha gegenēmenon, epi pantōn de Theon hōs Theon, kai eis tous aiōnas heulogēton. Tǭ hoe mąkąriǭ Timotheǭ parengnyą, legōn' e« Mnēmoneus Iēsoun Christon egēgermenon ek nekrōn ek spermatos Dadid kata to Euangelion mon, en hǭ kachopathō mechri desmōn hōs kakourgos. » kai allas de pampollas estig heurein martyrias en hekaterą Graphę̄, tēn kata sarka tou Sōtēros hēmōn chēryttousas syngeneian. ᾿Apochrē de kai tauta didaxai hōs teleian tēn anthrōpeian physin anelads? kai toutou charin kai huios Dadid, kai huios ᾿Adrąam, kai huios anthrōpou, kai anthrōpos, kai ᾿Adam, kai Iakōod, kai Israēl ōnomasthē. “Hōsper gar teleios ēn Theos, houtō dē kai teleios anthrōpos teleian tois anthrōpois pareschen tēn sōtērian.
For this reason he often called himself man and Son [of man]: “The Son of man is about to be delivered into the hands of men, and they will kill him, and on the third day he will rise.” To one who wished to follow him he said: “The foxes have holes, and the birds of the sky nests; but the Son of man has nowhere to lay his head.” To the Jews he said plainly: “Why do you seek to kill me, a man who has told you the truth which I heard from my Father?” The divine Apostle cries: “One God, and one mediator between God and men.” And again: “For since death came through a man, the resurrection of the dead also came through a man.” For this reason he was named seed of Abraham and son of David. For since the God of all promised Abraham to bless all the nations in his seed, and gave the promise also to Isaac and Jacob, the divine Apostle, writing to the Galatians, fittingly said: “The promises were spoken to Abraham and to his seed.” And teaching what he called seed, he added: “It does not say, ‘and to seeds,’ as of many, but as of one, ‘and to your seed,’ which is Christ.” And writing to the Hebrews he said thus: “For surely it is not angels that he takes hold of, but he takes hold of the seed of Abraham; therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in matters relating to God.” And since the patriarch Jacob gave [Judah] a blessing, saying, “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up, and he will be the expectation of the nations,” the prophet Micah too renews the prediction, saying: “And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah; for from you shall come forth for me a leader, and his goings forth are from the beginning, from the days of eternity.” And again the divine Apostle showed the fulfilment of the predictions, adding: “For it is evident that our Lord has sprung from Judah.” These [promises the] prophet [David] received from the God of all. For he said to him: “I will prepare his seed forever, and build your throne to generation and generation.” And again: “And I will set his seed forever and ever, and his throne as the days of heaven.” And a little later: “Once I have sworn by my holiness, if I will lie to David: his seed remains forever, and his throne as the sun before me …, and the witness in heaven is faithful.” These [promises] the Master renewed [through Isaiah]: “There shall come forth,” he says, “a rod from the root of Jesse, and a flower from the root …; [the Spirit] of God, 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 will fill him,” and what follows, keeping to the same sense. And again: “There shall be … the root of Jesse, and he who rises to rule the nations; in him the nations will hope, and his rest will be honor.” And in another passage: “And I will make,” he says, “an everlasting covenant with you, the sure holy things of David.” What I promised him I will fulfil, and through his seed I will save the world; “for my promise is faithful and unfailing.” Showing the truth of these promises, the evangelist Matthew, in the opening of his writing, announces to the world that the [book of the] genesis of Jesus Christ, son of David, son of Abraham …; for the promises about the seed were made to both. And the divine Apostle, writing to the Romans, at the beginning of the Letter … the fulfilment of the promise to David: “[Paul, a servant of Jesus Christ, called to be an] apostle, set apart for the gospel of God, which he promised beforehand … concerning his Son, who was born of the seed [of David according to the flesh] …” he showed that our Lord Jesus Christ … [by the resurrection] from the dead of our Lord Jesus Christ. … [of the Spirit's] grace he filled the apostles, and through the miracles done by them he was shown to be God; for in his name they worked the greatest miracles. In the middle of the Letter, having mentioned the good things given long ago to the Jews, he added: “Theirs are the fathers, and from them, according to the flesh, is the Christ, who is God over all.” In the one person he showed the difference of the two natures: born of the Jews according to the flesh, but God over all as God, and blessed forever. And he charges the blessed Timothy, saying: “Remember Jesus Christ, raised from the dead, of the seed of David, according to my gospel, for which I suffer hardship even to chains as a criminal.” One can find very many other testimonies in both Scriptures proclaiming our Savior's kinship according to the flesh. These suffice to teach that he took human nature complete, and for this reason was named son of David, son of Abraham, son of man, man, Adam, Jacob and Israel. For as he was perfect God, so too, being perfect man, he gave human beings perfect salvation.
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Ὅτι δὲ καὶ ἔν ἀνέλαδεν ἀνέστησε φύσιν, μαρτυρεῖ μὲν αὐτὸς, καὶ τὰς χεῖρας τοῖς ἀποστόλοις, καὶ τοὺς πόδα: ἐπιδεικνύς" μαρτυροῦσι δὲ καὶ οἱ τοῦ Θωμᾶ δάκτυλοι τῶν ὠτειλῶν ἁψάμενοι καὶ τοῦτο δὲ καὶ οἱ λοιποὶ δεδράκασιν ἀπόστολοι τοῦ Κυρίου προστεταχότος. ε« Ῥηλαφήσατε γὰρ, ἔφη, καὶ ἴδετε ὅτι πνεῦμα σάρκα καὶ ὁστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε. ἔχοντα. » Βοᾷ δὲ καὶ ὁ θεῖος ἀπόστολος Ἰωάννης ἐν «ἢ τῆς Ἐπιστολῆς ἀρχῇ" « Ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν. » Ὁ δὲ μέγας Πέτρος ἐν προῤῥήσεως, ἣν περὶ τῆς Δεσποτιχῆς προεθέσπισεν ἀναστάσεως, καὶ ταῦτα ἔφη" ε ΓΑνδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαδὶδ, ὅτι καὶ ἐτελεύτησε, καὶ ἐτάφη, καὶ τὸ μνῆμα αὑτοῦ ἔστιν ἐν ἡμῖν ἄκρι τῆς σήμερον. Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὄρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προεδήλωσεν, εἰπὼν περὶ τῆς ἀναστάσεως αὑτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ἄδου ἡ Ψυχὴ αὐτοῦ, οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν. » Δύο τοίνυν κατὰ ταὐτὸν ἡμᾶς διδάσκουσι μάρτυρες, ὁ μὲν ἀπόστολος, ὁ δὲ προφήτης, ὁ μὲν προαγορεύων, ὁ δὲ μετὰ τὸ τέλος ἑρμηνεύοιν τὴν πρόῤῥησιν, ὅτι οὗ οὗ τῆς ψυχῆς συναναιρεθείσης τῷ σώματι (ἀθάνατοι γὰρ καὶ αἱ τῶν ἀνθρώπων ψυκαὶ), ἀλλ᾽ ὡς τῷ χωρισμῷ τῆς ψυχῆς τοῦ σώματος δεξαμένου τὴν τελευτήν. Ἢ δὲ θεότης οὐ κεχώρισται μὲν τῆς ἀνθρωπότητος, οὔτε ἐν τῷ σταυρῷ, οὔτε ἐν τῷ τάφῳ" ἀθάνατος δὲ οὖσα καὶ ἄξρεπτος, οὔτε θάναταν, οὔτε πάθος ὑπέμεινεν. Εἰ γὰρ ἡ ψυχὴ διὰ τὴν ἔμφυτον ἀθανασίαν οὐ κεκοινώνηκε τῆς τοῦ σώματος τελευτῆς, πῶς οἷόν τε ἦν τὴν ἀπερίγραφον φύαιν, ἣ ξύλῳ προσηλωθῆναι, ἣ τάφῳ παραδοθῆναι; Τοῦτο δηλοῦντες οἱ τέσσαρες εὐαγγελισταὶ, Ἰωσὴφ τοῦ ἀπὸ ᾿Αριμαθέας ται, καί φασιν αὐτὸν προσεληλυθέναι τῷ Πιλάτῳ, καὶ ἡτηχέναι τὸ σῶμα τοῦ Ἰησοῦ, καὶ τοῦ Πιλάτου δεδωκότος, καθελεῖν ἀπὸ τοῦ ξύλου τὸ αὥμα,, καὶ ἐνειλῆσαι σινδόνι, καὶ παρᾳδρῦναι φῶμα τῷ τάφῳ. Καὶ πολλάκις τὸ τοῦ σῴμᾳτος τεθείκᾳσιν ὄνομα, τὸ ἀναίσχυντὸν τῶν βλασφημούντων ταῖς ἐναργέσι καὶ προ-
Hoti de kai en aneladen anestēse physin, martyrei men autos, kai tas cheiras tois apostolois, kai tous poda: epideiknys" martyrousi de kai hoi tou Thōma daktyloi tōn ōteilōn hapsamenoi kai touto de kai hoi loipoi dedrakasin apostoloi tou Kyriou prostetachotos. e« Rhēlaphēsate gar, ephē, kai idete hoti pneuma sarka kai hostea ouk echei, kathōs eme theōreite. echonta. » Boą de kai ho theios apostolos Iōannēs en «ē tēs Epistolēs archę̄" « Ho etheasametha, kai hai cheires hēmōn epsēlaphēsan. » Ho de megas Petros en prorrhēseōs, hēn peri tēs Despotichēs proethespisen anastaseōs, kai tauta ephē" e GAndres adelphoi, exon eipein meta parrhēsias pros hymas peri tou patriarchou Dadid, hoti kai eteleutēse, kai etaphē, kai to mnēma hautou estin en hēmin akri tēs sēmeron. Prophētēs oun hyparchōn, kai eidōs hoti orkǭ hōmosen autǭ ho Theos, ek karpou tēs osphyos autou to kata sarka anastēsein ton Christon, kathisai epi tou thronou autou, proedēlōsen, eipōn peri tēs anastaseōs hautou, hoti ouk enkateleiphthē eis adou hē Psychē autou, oude hē sarx autou eide diaphthoran. » Dyo toinyn kata tauton hēmas didaskousi martyres, ho men apostolos, ho de prophētēs, ho men proagoreuōn, ho de meta to telos hermēneuoin tēn prorrhēsin, hoti hou hou tēs psychēs synanairetheisēs tǭ sōmati (athanatoi gar kai hai tōn anthrōpōn psykai), all᾽ hōs tǭ chōrismǭ tēs psychēs tou sōmatos dexamenou tēn teleutēn. Ē de theotēs ou kechōristai men tēs anthrōpotētos, oute en tǭ staurǭ, oute en tǭ taphǭ" athanatos de ousa kai axreptos, oute thanatan, oute pathos hypemeinen. Ei gar hē psychē dia tēn emphyton athanasian ou kekoinōnēke tēs tou sōmatos teleutēs, pōs hoion te ēn tēn aperigraphon phyain, hē xylǭ prosēlōthēnai, hē taphǭ paradothēnai? Touto dēlountes hoi tessares euangelistai, Iōsēph tou apo ᾿Arimatheas tai, kai phasin auton proselēlythenai tǭ Pilatǭ, kai hētēchenai to sōma tou Iēsou, kai tou Pilatou dedōkotos, kathelein apo tou xylou to haōma,, kai eneilēsai sindoni, kai parądrynai phōma tǭ taphǭ. Kai pollakis to tou sǭmątos tetheikąsin onoma, to anaischynton tōn blasphēmountōn tais enargesi kai pro-
That he raised the nature he assumed, he himself bears witness, showing his hands and feet to the apostles; and Thomas's fingers bear witness, which touched the wounds; and the other apostles did this too at the Lord's command. “Handle me,” he said, “and see; for a spirit does not have flesh and bones, as you see that I have.” The divine apostle John too cries at the beginning of his Letter: “What we have beheld, and our hands have handled.” The great Peter, [interpreting] the prediction that [David] prophesied about the Lord's resurrection, said this: “Brothers, I may speak freely to you about the patriarch David, that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins, according to the flesh, he would raise up the Christ to sit on his throne, he foresaw and spoke of his resurrection, that his soul was not abandoned to Hades, nor did his flesh see corruption.” Two witnesses, then, teach us the same thing, the one an apostle, the other a prophet, the one foretelling, the other interpreting the prediction after its fulfilment: that … not as though the soul perished together with the body (for human souls too are immortal), but as the body received its end by the separation of the soul. The Godhead was not separated from the humanity, either on the cross or in the tomb; but being immortal and unchangeable, it endured neither death nor suffering. For if the soul, because of its innate immortality, did not share in the death of the body, how could the uncircumscribed nature be nailed to wood or handed over to a tomb? The four evangelists show this when they [mention] Joseph of Arimathea, and say that he came to Pilate and asked for the body of Jesus, and when Pilate gave it, took the body down from the wood, wrapped it in a linen cloth and handed the body over to the tomb. And they often put the word “body,” [to refute] the shamelessness of the blasphemers by clear and …
5.16PG 83
Ἐπειδὴ δὲ Μαρκίων ὁ βδελυρὸς ἕτερον λέγει τὸν δίκαιον, ὃν καὶ Δημιουργὸν ὀνομάζει ἕτερον δὲ τὸν ἀγαθὸν, ὅν Χριστὸν Ἰησοῦν εἶναί φησι, φέρε καὶ περὶ τούτου μικρὸν διεξέλθωμεν, καὶ δείξωμεν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ Δημιουργὸν καὶ, Σωτῆρα, καὶ ἀγαθὸν τὸν αὐτὸν καὶ δίκαιον. Ἐπειδὴ γὰρ ἤκουσεν ὁ παμμίαρος τοῦ νόμου διαγορεύοντος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ἀντὶ μώλωπος, τοῦ ὃὲ Κυρίου ἐγγυῶντος τῷ παίοντι τὴν σιαγόνα τὴν δεξιὰν στρέψαι καὶ τὴν ἄλλην, καὶ τῷ βουλομένῳ κριθῆναι καὶ τὸν χιτῶνα λαδεῖν, προσδοῦναι καὶ τὸ ἱμάτιον, ὑπέλαδεν ὁ ἐμδρόντητος, δίκαιον μὲν ἐκεῖνον, ἀγαθὸν δὲ τοῦτον. Καὶ οὐ συνεῖδεν, ὡς ἡ τῶν εὐαγγελικῶν νόμων ἀχρίδεια τῆς Μωσαϊχῆς φοδερωτέρα νομοθεσίας. Ἐκεῖνος μὲν γὰρ ὁ νόμος ἀπαγορεύει τὸν φόνον, ὁ δὲ τῶν εὐαγγελικῶν, καὶ τῷ μωρὸν καλοῦντι τὸν ἀδελφὸν τὴν γέενναν ἀπειλεῖ. «Πᾶς γὰρ, φησὶν, ὁ λέγων τῷ ἀδελφῷ αὐτοῦ, Μωρὲ, ἕνοχός ἐστιν εἰς τὴν γέενναν τοῦ πυρός. νθὕτω πάλιν ὁ παλαιὸς νόμο: τῆς μοιχείας κατηγορεῖ, ὁ εὐαγγελικὸς δὲ καὶ τὴν αἰσχρὰν ἐπιθυμίαν, τὴν δι’ μὲν παλαιὸς ἀπαγορϑβύει τὸ ψεῦδος, ὁ δέ γε νέος καὶ τὸν ὄρκον. Καὶ ὁ μὲν παλαιὸς τὸν ἀπεχθανόμενον πρὸς τὴν γυναῖκα, ταύτην ἀπολύειν ἐχέλευσεν' ὁ δὲ νέος μοιχείαν καλεῖ τὴν δίχα πορνείας ἀπόλυσιν. Πᾶς γὰρ, φησὶν, ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεχτὰς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὁ ἀπολελυμένην γαμῶν μοιχᾶται. Πρὸς δὲ τούτοις καὶ ὑπὲρ ἀργοῦ λόγου λόγον ἀπαιτήσειν ἠπείλησε, καὶ κόλασιν αἰώνιον, καὶ σκότος ἐξώτερον, καὶ γέενναν πυρὸς, καὶ ἕτερα τοιαῦτα πολλά. Ἐκ δὲ τούτων, εὑρεθήσεται ὁ μὲν παρ᾽ αὐτῷ καλούμενος δίκαιος ἀγαθὸς, ὁ δὲ ἀγαθὸς ὀνομαζόμενος δίκαιος. Καὶ γὰρ νόμους ἀχριυ- Θεστέρους τέθεικε, καὶ τιμωρίας χαλεπωτέρας ἣπείλησεν. ᾿Αλλὰ καὶ τὸ ταῦτα λέγειν, μανία σαφῆς. Ὁ γὰρ ἐν τοῖς Εὐαγγελίοις διαγορεύσας τοὺς ἐχϑροὺς ἀγαπᾷν, καὶ ἐν τῷ παλαιῷ προσέταξε νόμῳ μὴ παριδεῖν τοῦ ἐχθροῦ τὸ κτῆνος πεπτωκὸς ὑπὸ τὸν γόμον, … τοὺς διαλανθάνοντας βότρυς δὶς συλλέγειν … γίγνεσθαι καρπῶν. ε Οὐκ ἐπανατρυγήσεις γὰρ, φησὶ, σθαι συγχωρεῖ, οὔτε δουλεύειν ἐᾷ, ἀλλ᾽ ἐλευθέραν ἀφιέναι διαγορεύει, τὴν γεγενημένην κοινωνίαν ἀντὶ τῆς τιμῆς ὑπολογιζόμενον. Ποίαν τοίνυν τίσαντες τιμωρίαν ἀξίαν δώσουσι δίκην τῆς βλασφημίας, οἱ τὸν οὕτως ἀγαθὸν νομοθέτην οὐ μόνον οὐ δίκαιον, ἀλλὰ καὶ πονηρὸν ὀνομάσαι τετολμηκότες.
Epeidē de Markiōn ho bdelyros heteron legei ton dikaion, hon kai Dēmiourgon onomazei heteron de ton agathon, hon Christon Iēsoun einai phēsi, phere kai peri toutou mikron diexelthōmen, kai deixōmen ton Kyrion hēmōn Iēsoun Christon kai Dēmiourgon kai, Sōtēra, kai agathon ton auton kai dikaion. Epeidē gar ēkousen ho pammiaros tou nomou diagoreuontos, ophthalmon anti ophthalmou, kai odonta anti anti mōlōpos, tou hoe Kyriou engyōntos tǭ paionti tēn siagona tēn dexian strepsai kai tēn allēn, kai tǭ boulomenǭ krithēnai kai ton chitōna ladein, prosdounai kai to himation, hypeladen ho emdrontētos, dikaion men ekeinon, agathon de touton. Kai ou syneiden, hōs hē tōn euangelikōn nomōn achrideia tēs Mōsaïchēs phoderōtera nomothesias. Ekeinos men gar ho nomos apagoreuei ton phonon, ho de tōn euangelikōn, kai tǭ mōron kalounti ton adelphon tēn geennan apeilei. «Pas gar, phēsin, ho legōn tǭ adelphǭ autou, Mōre, henochos estin eis tēn geennan tou pyros. nthytō palin ho palaios nomo: tēs moicheias katēgorei, ho euangelikos de kai tēn aischran epithymian, tēn di’ men palaios apagorϑbyei to pseudos, ho de ge neos kai ton orkon. Kai ho men palaios ton apechthanomenon pros tēn gynaika, tautēn apolyein echeleusen' ho de neos moicheian kalei tēn dicha porneias apolysin. Pas gar, phēsin, ho apolyōn tēn gynaika autou parechtas logou porneias, poiei autēn moicheuthēnai, kai ho apolelymenēn gamōn moichatai. Pros de toutois kai hyper argou logou logon apaitēsein ēpeilēse, kai kolasin aiōnion, kai skotos exōteron, kai geennan pyros, kai hetera toiauta polla. Ek de toutōn, heurethēsetai ho men par᾽ autǭ kaloumenos dikaios agathos, ho de agathos onomazomenos dikaios. Kai gar nomous achriy- Thesterous tetheike, kai timōrias chalepōteras hēpeilēsen. ᾿Alla kai to tauta legein, mania saphēs. Ho gar en tois Euangeliois diagoreusas tous echϑrous agapąn, kai en tǭ palaiǭ prosetaxe nomǭ mē paridein tou echthrou to ktēnos peptōkos hypo ton gomon, … tous dialanthanontas botrys dis syllegein … gignesthai karpōn. e Ouk epanatrygēseis gar, phēsi, sthai synchōrei, oute douleuein eą, all᾽ eleutheran aphienai diagoreuei, tēn gegenēmenēn koinōnian anti tēs timēs hypologizomenon. Poian toinyn tisantes timōrian axian dōsousi dikēn tēs blasphēmias, hoi ton houtōs agathon nomothetēn ou monon ou dikaion, alla kai ponēron onomasai tetolmēkotes.
Since the loathsome Marcion says that the just one, whom he also names Demiurge, is one, and the good one, whom he says is Christ Jesus, another, come, let us go through this briefly too, and show that our Lord Jesus Christ is both Creator and Savior, and the same one good and just. Since the utterly foul man heard the law prescribing eye for eye and tooth for tooth … [stripe] for stripe, and the Lord charging one to turn the other cheek also to him who strikes the right, and to give the cloak also to him who wishes to go to law and take the tunic, the thunderstruck man supposed the former just and the latter good. He did not see that the strictness of the gospel laws is more fearsome than the Mosaic legislation. That law forbids murder; but the gospel law threatens hell even to one who calls his brother a fool: “For whoever says to his brother, ‘Fool,’” he says, “is liable to the hell of fire.” So again the old law condemns adultery, but the gospel law also the shameful desire through [the eyes] …. The old law forbids falsehood, but the new one also the oath. The old law ordered the man who hated his wife to put her away; but the new calls putting away apart from sexual immorality adultery: “For everyone,” he says, “who puts away his wife except on the ground of sexual immorality makes her commit adultery, and whoever marries a woman who has been put away commits adultery.” Besides this he threatened to demand an account even for an idle word, and eternal punishment, outer darkness, the hell of fire and many other such things. From these the one Marcion calls just will be found good, and the one named good just; for he laid down stricter laws and threatened harsher punishments. But even to say this is plain madness. For he who in the Gospels commanded us to love our enemies also commanded in the old law not to overlook the enemy's beast fallen under its load, … and [to leave] the grapes that escape notice, [not] to gather twice …: “You shall not glean again,” he says, … [the captive woman, he does not allow her to be sold], nor lets her be a slave, but orders her to be set free, counting the fellowship that has taken place in place of the price. What penalty, then, will they pay worthy of their blasphemy, who have dared to call so good a lawgiver not only not just but even evil?
5.17PG 83
Ἡμεῖς δὲ ἕνα ἴσμεν καὶ Παλαιᾶς καὶ Καινῆς Δια… τῷ οἴκῳ Ἰσραὴλ, καὶ τῷ Ἰούδα, διαθήκην καινὴν, … αὐτῶν, ἐν ἡμέρᾳ ἐπιλαδομένου μου τῆς χειρὸς αὖ… Καὶ Δαδὶδ ὡσαύτως ὁ προφήτης βοᾷ" ε ᾿Ανάστηθι, ξνώπιόν σου’ κατάστησον, Κύριε, νομοθέτην ἐπὶ αὖ- «ούς. ν Εἰ δὲ ἀπιστοῦσι ταῖς προφητείαις, ἀκουσάτωσαν τοῦ νομοθετοῦντος, καὶ τοὺς παλαιοὺς οὐκ ἀνατρέπόντος, ἀλλ᾽ ἐπισφίγγοντος νόμους. ᾿Ανατρέποντος γὰρ ἣν εἰπεῖν, ᾿Εῤῥέθη τοῖς ἀρκαίοις" Οὐ μοιχεύσεις" ἐγὼ δὲ λέγω ὑμῖν’ Μοίχευσον " καὶ ἐῤῥέθη τοῖς ἀρκαίοις" Οὐ φονεύσεις" ἐγὼ δὲ λέγω ὑμῖν, Φόνευσον. Τοῦτο γὰρ οἱ συγγενεῖς Μαρκίωνος. ᾿Αντιτάχται ποιοῦσιν. Ὃ δὲ Κύριος δι᾽ ὧν νομοθετεῖ διαῤῥήδην διδάσκει, ὡς οὐκ ἀνατρέπει τὰ παλαιὰ, ἀλλ᾽ ἀχριδεστέραν πολιτείαν εἰσάγει. Καὶ καθάπερ ὁ γραμματιστὴς, τοὺς μὲν τῆς μαθήσεως ἀρχομένους, τῶν στοιχείων διδάσκει τοὺς χαρακτῆρας" τοῖς δὲ ταῦτα μεμαθηκόσι τῶν συλλαδῶν προσφέρει τὰς συμπλοκάς" ἄλλους δὲ τὴν τῶν ὀνομάτων ἐχπαιδεύων συνθήκην, καὶ ἑτέρους τὴν τῆς ἀναγνώσεως ἁρμονίαν, οὐκ ἐναντίους νόμους διδασκαλίας εἰσφέρει, ἀλλὰ σύμμετρα ταῖς ἧλικίαις προσφέρει παιδεύματα’ οὕτως ὁ Δεσπότης Χριστὸς ἑκάστῃ γενεᾷ τοὺς ἀρμοδίους ἔδωκε νόμους. Τοὺς μὲν γὰρ ἀναγκαίους καὶ πρώτους, ἐν τῇ φύσει τῶν ἀνθρώπων ἐνέγραψεν. Ἔχει γὰρ ἕχαστος ἀγαθοῦ καὶ κακοῦ τὴν διάκρισιν᾽ καὶ δρῶντες ἃ πάσχειν οὐ θέλομεν, ταύτῃ κηρύττομεν ὡς ἴσμεν, ὅτι κακὸν τὸ γινόμενον. Τοιγάρτοι φονεύων τις, ἣ μοιχεύων, οἷδεν ὅτι κακὸν τὸ γινόμενον. Σφαγῆναι γὰρ οὐ μόνον οὗ βούλεται, ἀλλὰ καὶ πάντα μηχανᾶται τρόπον ὥστε μὴ τοῦτο παθεῖν, καὶ τῆς γυναικὸς δὲ μοιχευθείσης, τοῦ τὴν εὐνὴν σεσυληχότος κατηγορεῖ, καὶ λοιδορίας δεξάμενος ὕδρεως εἰσφέρει γραφήν. Καὶ τἄλλα δὲ τοῦτον ἐξετάσαντες τρόπον, εὑρήσομεν πάν τας ἀνθρώπους εἰδότας, ὅτι κακὸν τὸ κακόν. Τούτοὺς μὲν οὖν ἐν τῇ φύσει τέθεικεν ὁ δημιουργήσας ἡμᾶς Θεός" τοὺς δὲ ἄλλους διαφόρως ἐν ἑκάστῃ δέδωκε γενεᾷ. Τῷ μὲν γὰρ ᾿Αδὰμ τὸν περὶ τοῦ φυτοῦ τέθεικε νόμον᾽ τῷ δὲ Νῶε, τὸν περὶ τῆς χρεωφαγίας" τὴν δὲ περιτομὴν τῷ πατριάρχῃ νενομοθέτηχε" τοὺς δὲ ἄλλους διὰ Μωῦσῃ τοῦ μεγάλου προφήτου συνἐγραψεν. Ἐν δέ γε τοῖς θείοις Εὐαγγελίοις, τὰς περὶ τῶν μικρῶν πραγμάτων νομοθεσίας οἷόν τινων στοιχείων καταπαύσας μελέτην, τοὺς τελεωτάτους ἔδωκε νόμους. Καὶ καθάπερ αἱ μητέρες τοῖς μὲν ἀρτιτόχοῖς προσφέρουσι βρέφεσι τὴν θηλὴν, μετ᾽ ὁλίγον δὲ τὴν τοῖς ὁδοῦσι λεπτυνομένην τροφὴν, εἶτα παι… τως ὁ τῶν ὅλων Θεὸς τοῖς ἐκεῖνα παιδευθεῖσι τὰ τελεώτερα προσφέρει μαθήματα. Περιέπομεν δὲ ὅμως καὶ τὴν Παλαιὰν Διαθήκην, ὡς μητρῴαν θηλήν᾽ τοῦ δὲ γάλακτος οὐ μεταλαμδάνομεν. Περιττὸν γὰρ τοῖς τελείοις τῆς θρεψαμένης τὸ γάλα" τιμῶσι δ ὅμως τὴν τιθὴν, ὡς ὑπ᾽ ἐκείνης τραφέντες. Οὕτω δὴ καὶ ἡμεῖς, τὴν μὲν περιτομὴν, καὶ τὸ Σάόδδατον, καὶ τὰς θυσίας, καὶ τὰ περιῤῥαντήρια φυλάττειν οὐκ ἀνεχόμεθα, τὴν δ᾽ ἄλλην ὠφέλειαν τῆς Παλαιᾶς Διαθήκῆς χαρπούμεθα. Καὶ γὰρ εὑὐσέδειαν, καὶ τὴν εἰς Θεὸν πίστιν, καὶ τὴν περὶ τὸν πέλας ἀγάπην, καὶ σωφροσύνην, καὶ δικαιοσύνην, καὶ ἀνδρείαν, ἀχριδῷς ἐχπαιδεύει, καὶ προτίθησιν εἰς μίμησιν τὰ τῶν παλαιῶν ἁγίων ἀρχέτυπα.
Hēmeis de hena ismen kai Palaias kai Kainēs Dia… tǭ oikǭ Israēl, kai tǭ Iouda, diathēkēn kainēn, … autōn, en hēmerą epiladomenou mou tēs cheiros au… Kai Dadid hōsautōs ho prophētēs boą" e ᾿Anastēthi, xnōpion sou’ katastēson, Kyrie, nomothetēn epi au- «ous. n Ei de apistousi tais prophēteiais, akousatōsan tou nomothetountos, kai tous palaious ouk anatrepontos, all᾽ episphingontos nomous. ᾿Anatrepontos gar hēn eipein, ᾿Errhethē tois arkaiois" Ou moicheuseis" egō de legō hymin’ Moicheuson " kai errhethē tois arkaiois" Ou phoneuseis" egō de legō hymin, Phoneuson. Touto gar hoi syngeneis Markiōnos. ᾿Antitachtai poiousin. Ho de Kyrios di᾽ hōn nomothetei diarrhēdēn didaskei, hōs ouk anatrepei ta palaia, all᾽ achridesteran politeian eisagei. Kai kathaper ho grammatistēs, tous men tēs mathēseōs archomenous, tōn stoicheiōn didaskei tous charaktēras" tois de tauta memathēkosi tōn sylladōn prospherei tas symplokas" allous de tēn tōn onomatōn echpaideuōn synthēkēn, kai heterous tēn tēs anagnōseōs harmonian, ouk enantious nomous didaskalias eispherei, alla symmetra tais hēlikiais prospherei paideumata’ houtōs ho Despotēs Christos hekastę̄ geneą tous armodious edōke nomous. Tous men gar anankaious kai prōtous, en tę̄ physei tōn anthrōpōn enegrapsen. Echei gar hechastos agathou kai kakou tēn diakrisin᾽ kai drōntes ha paschein ou thelomen, tautę̄ kēryttomen hōs ismen, hoti kakon to ginomenon. Toigartoi phoneuōn tis, hē moicheuōn, hoiden hoti kakon to ginomenon. Sphagēnai gar ou monon hou bouletai, alla kai panta mēchanatai tropon hōste mē touto pathein, kai tēs gynaikos de moicheutheisēs, tou tēn eunēn sesylēchotos katēgorei, kai loidorias dexamenos hydreōs eispherei graphēn. Kai talla de touton exetasantes tropon, heurēsomen pan tas anthrōpous eidotas, hoti kakon to kakon. Toutous men oun en tę̄ physei tetheiken ho dēmiourgēsas hēmas Theos" tous de allous diaphorōs en hekastę̄ dedōke geneą. Tǭ men gar ᾿Adam ton peri tou phytou tetheike nomon᾽ tǭ de Nōe, ton peri tēs chreōphagias" tēn de peritomēn tǭ patriarchę̄ nenomothetēche" tous de allous dia Mōysę̄ tou megalou prophētou synegrapsen. En de ge tois theiois Euangeliois, tas peri tōn mikrōn pragmatōn nomothesias hoion tinōn stoicheiōn katapausas meletēn, tous teleōtatous edōke nomous. Kai kathaper hai mēteres tois men artitochois prospherousi brephesi tēn thēlēn, met᾽ holigon de tēn tois hodousi leptynomenēn trophēn, eita pai… tōs ho tōn holōn Theos tois ekeina paideutheisi ta teleōtera prospherei mathēmata. Periepomen de homōs kai tēn Palaian Diathēkēn, hōs mētrǭan thēlēn᾽ tou de galaktos ou metalamdanomen. Peritton gar tois teleiois tēs threpsamenēs to gala" timōsi d homōs tēn tithēn, hōs hyp᾽ ekeinēs traphentes. Houtō dē kai hēmeis, tēn men peritomēn, kai to Saoddaton, kai tas thysias, kai ta perirrhantēria phylattein ouk anechometha, tēn d᾽ allēn ōpheleian tēs Palaias Diathēkēs charpoumetha. Kai gar heuysedeian, kai tēn eis Theon pistin, kai tēn peri ton pelas agapēn, kai sōphrosynēn, kai dikaiosynēn, kai andreian, achridǭs echpaideuei, kai protithēsin eis mimēsin ta tōn palaiōn hagiōn archetypa.
We know one [lawgiver] of both the Old and the New [Testament] …: “[I will make] with the house of Israel and with Judah a new covenant, [not like the covenant I made with their fathers] … in the day when I took them by the hand ….” And the prophet David likewise cries: “Arise, [O Lord; let the nations be judged] before you; set a lawgiver over them, O Lord.” If they disbelieve the prophecies, let them listen to the lawgiver himself, who does not overturn the old laws but tightens them. If he were overturning them, he would have said: “It was said to those of old, ‘You shall not commit adultery’; but I say to you, ‘Commit adultery’”; and, “It was said to those of old, ‘You shall not murder’; but I say to you, ‘Murder.’” For this is what Marcion's kinsmen the Antitactae do. But the Lord teaches expressly by his legislation that he does not overturn the old things, but introduces a stricter way of life. Just as a schoolmaster teaches beginners the shapes of the letters, gives those who have learned these the combinations of syllables, trains others in the composition of words and others again in the harmony of reading, and does not bring in contrary laws of teaching but offers lessons suited to their ages, so Christ the Master gave each generation the appropriate laws. The necessary and first ones he wrote in human nature; for everyone has the discernment of good and evil, and when we do what we do not wish to suffer, we proclaim by this that we know that what is done is evil. So one who murders or commits adultery knows that what is done is evil. For he not only does not wish to be slaughtered but contrives every means not to suffer this; and when his wife has been seduced into adultery, he accuses the one who has robbed his bed, and when he receives insults he brings a charge of outrage. Examining the other things in this way, we shall find that all people know that evil is evil. These laws, then, God who created us placed in nature; the others he gave variously in each generation. To Adam he gave the law about the plant; to Noah, the one about eating meat; he legislated circumcision for the patriarch; and he wrote the others through Moses the great prophet. In the divine Gospels, having stopped the study of the laws about small matters, as of elementary letters, he gave the most perfect laws. And as mothers give the breast to newborn infants, a little later food softened by their teeth, then … [so] the God of all offers more perfect lessons to those trained in those. Yet we cherish the Old Testament as a mother's breast, though we do not partake of the milk. For the nurse's milk is superfluous to grown men; yet they honor the nurse, as having been nourished by her. So we too do not bear to keep circumcision, the Sabbath, the sacrifices and the sprinklings, but we reap the other benefit of the Old Testament. For it trains us accurately in godliness, faith in God, love of neighbor, self-control, justice and courage, and sets before us for imitation the models of the saints of old.
5.18PG 83
᾿Αντὶ δὲ τῶν περιῤῥαντηρίων ἐχείνων ἀπόχρη τοῖς. πιστεύουσιν ἡ τοῦ παναγίου βαπτίσματος δωρεά. Οὐ γὰρ μόνον τῶν παλαιῶν ἁμαρτημάτων δωρεῖται τὴν ἄφεσιν, ἀλλὰ καὶ τὴν ἐλπίδα τῶν ἐπηγγελμένων ἐντίθησιν ἀγαθῶν, καὶ τοῦ Δεσποτικοῦ θανάτου, καὶ τῆς ἀναστάσεως καθίστησι κοινωνοὺς, καὶ τῆς τοῦ Πνεύματος δωρεᾶς τὴν μετουσίαν χαρίζεται, καὶ υἱοὺς ἀποφαίνει Θεοῦ, καὶ οὗ μόνον υἱοὺς, ἀλλὰ καὶ κληρονόμους Θεοῦ, καὶ συγκληρονόμους Χριστοῦ. Οὐ σι, ξυρὸν μόνον μιμεῖται τὸ βάπτισμα, τὰς ἐκ περιουσίας χαρίζεται. Εἰ γὰρ τοῦτο μόνον ἔργον ἦν τοῦ βαπτίσματος, ἀνθ᾽ ὅτου τὰ βρέφη Οὐδὲ γὰρ τοῦτο μόνον ἐπαγγέλλεται τὸ μυστήριον, ἀλλὰ τὰ τούτων μείζω καὶ τελεώτερα " ἀῤῥαδὼν γάρ ἔστι τῶν μελλόντων ἀγαθῶν, καὶ τῆς ἐσομένης ἀναστάσεως τύπος, καὶ κοινωνία τῶν Δεσποτιχῶν παθημάτων, καὶ μετουσία τῆς Δεσποτιχῇς ἀναστάσεως, καὶ ἱμάτιον σωτηρίου, καὶ χιτὼν εὐφροσύ-νης, καὶ στολὴ φωτοειδὴς, μᾶλλον δὲ αὐτὸ φῶς. « Ὅσοι γὰρ εἰς Χριστὸν ἐδαπτίσθητε, Χριστὸν ἐνεδύσασθε, » Καί: ε« “Ὅσοι εἰς Χριστὸν ἐδαπτίσθημεν, εἰς τὸν θάνατον αὐτοῦ ἐδαπτίσθημεν" ἵνα ὥσπερ ἢγέρθη Χριστὸς διὰ τῆς … ζωῆς περιπατήσωμεν. Εἰ γὰρ σύμφυτοι γεγότῆς ἀναστάσεως ἐσόμεθα. »Ταῦτα φρονεῖν ἡμᾶς περὶ τοῦ παναγίου βαπτίσματος ἐδίδαξεν ὁ θεῖος ᾿Απόστολος, ὅτι συνθαπτόμενοι τῷ Χριστῷ, τῆς ἀναστάσεως χοινωνήσομεν. ᾿Αλλὰ γὰρ μυστικωτέρων δεῖ λόγων ἐνταῦθα" ἄλλως τε δέκα καὶ δύο λόγους συγγράψαντες μυστικοὺς, εἰς ἐκεῖνα τοὺς φιλομαθεῖς ἀναπέμψομεν, ἡμεῖς ὃὲ τῶν λειπομένων ποιησόμεθα τὴν ἐξέτασιν.
᾿Anti de tōn perirrhantēriōn echeinōn apochrē tois. pisteuousin hē tou panagiou baptismatos dōrea. Ou gar monon tōn palaiōn hamartēmatōn dōreitai tēn aphesin, alla kai tēn elpida tōn epēngelmenōn entithēsin agathōn, kai tou Despotikou thanatou, kai tēs anastaseōs kathistēsi koinōnous, kai tēs tou Pneumatos dōreas tēn metousian charizetai, kai huious apophainei Theou, kai hou monon huious, alla kai klēronomous Theou, kai synklēronomous Christou. Ou si, xyron monon mimeitai to baptisma, tas ek periousias charizetai. Ei gar touto monon ergon ēn tou baptismatos, anth᾽ hotou ta brephē Oude gar touto monon epangelletai to mystērion, alla ta toutōn meizō kai teleōtera " arrhadōn gar esti tōn mellontōn agathōn, kai tēs esomenēs anastaseōs typos, kai koinōnia tōn Despotichōn pathēmatōn, kai metousia tēs Despotichę̄s anastaseōs, kai himation sōtēriou, kai chitōn euphrosy-nēs, kai stolē phōtoeidēs, mallon de auto phōs. « Hosoi gar eis Christon edaptisthēte, Christon enedysasthe, » Kai: e« “Hosoi eis Christon edaptisthēmen, eis ton thanaton autou edaptisthēmen" hina hōsper ēgerthē Christos dia tēs … zōēs peripatēsōmen. Ei gar symphytoi gegotēs anastaseōs esometha. »Tauta phronein hēmas peri tou panagiou baptismatos edidaxen ho theios ᾿Apostolos, hoti synthaptomenoi tǭ Christǭ, tēs anastaseōs choinōnēsomen. ᾿Alla gar mystikōterōn dei logōn entautha" allōs te deka kai dyo logous syngrapsantes mystikous, eis ekeina tous philomatheis anapempsomen, hēmeis hoe tōn leipomenōn poiēsometha tēn exetasin.
In place of those sprinklings, the gift of all-holy baptism suffices for believers. For it not only grants forgiveness of former sins, but also implants the hope of the promised good things, makes us sharers in the Lord's death and resurrection, grants participation in the gift of the Spirit, and makes us sons of God, and not only sons but heirs of God and fellow heirs with Christ. Baptism does not, as [some] say, merely imitate a razor …; it grants [gifts] in abundance. For if this were the only work of baptism, why [do we baptize] infants …? For the mystery does not promise this only, but greater and more perfect things: it is a pledge of the good things to come, a type of the resurrection to be, a sharing in the Lord's sufferings, a participation in the Lord's resurrection, a garment of salvation, a tunic of gladness, a robe of light, or rather light itself. “For as many of you as were baptized into Christ have put on Christ.” And: “As many of us as were baptized into Christ were baptized into his death, so that as Christ was raised through the [glory of the Father, we too might] walk in newness of life. For if we have become united with [him in the likeness of his death, we shall also be united with him in the likeness] of his resurrection.” The divine Apostle taught us to think this about all-holy baptism: that being buried with Christ we shall share in the resurrection. But mystical words are needed here; and besides, having written twelve mystical discourses, we shall send the studious to them, and ourselves examine the remaining chapters.
5.19PG 83
Οὕτω τελοῦντες τὸ μυστήριον τοῦ βαπτίσματος, τὴν περὶ τῆς ἀναστάσεως ἐλπίδα δεχόμεθα, ἀνάστασιν δὲ σω μάτων περιμένομεν. Τοῦτο γὰρ καὶ ἣ προσηγορία δηλοῖ, ᾿Ανάστασις γὰρ ἣ ἄνωθεν στάσις. Τὸ σῶμα δέ ἐστι τὸ φθειρόμενον καὶ διαλυόμενον, καὶ εἰς χοῦν μεταδαλλόμενον.« Ἐξελεύσεται γὰρ, φησὶ, τὸ πνεῦμα ἐπιστρέψει εἰς τὸν χοῦν αὑτοῦ. »Καὶ πάλιν «… τὸν χοῦν αὑτῶν ἐπιστρέψουσ.. "Καὶ αὐτὸς δὲ ὁ Ποιητὴς πρὸς τὸν ᾿Αδὰμ ἔφη, ὅτι ε Γῆ εἶ, καὶ εἰς γῆν ἀπἐλεύσῃ. » Τούτου τοίνυν ἡ ἄνωθεν σύστασις, εἰκότως καλεῖται ἀνάστασις. Τῆς γὰρ δὴ ἀθανάτου ψυχῆς οὐκ ἀνάστασις, ἀλλ᾽ ἐπάνοδος γίγνεται πρὸς τὸ σῶμα... Μαρκίων δὲ, καὶ Κέρδων, καὶ ὁ Μάνης, καὶ ὅσοι τῶν σωμάτων οὐκ ἐδέξαντο τὴν ἀνάστασιν, ὡς ἀδύνατον παντελῶς τόνδε τὸν βίον ἐξέδαλον. "Ὥσπερ Ἱὰρ φήθησαν ὕλης δίχα μὴ δύνασθαι δημιουργεῖν τὸν Θεὸν, οὕτως αὐτὸν ἐνόμισαν ἤκιστα δύνασθαι τὸ καθάπαξ διαλυθὲν, καὶ εἰς κόνιν ὀλίγην μεταδληθὲν, καὶ τῷ χρόνῳ δαπανηθὲν, εἰς τὴν προτέραν ἐπαναγαγεῖν αὖθις ἰδέαν. Καὶ μὴν καὶ αὐτοί φασι μίαν βῶλον ἂκ τῆς γῆς τὸν Θεὸν εἰληφότα διαπλᾶσαι τὸν ἄνθρωπον. Καὶ ἐχρῆν συν:δεῖν, ὅτι καθάπερ τότε τὴν βῶλον ἐχείνην ῥᾷστα εἰς σῶμα μετέδαλεν ὁ τῶν ὅλων Θεὸς, καὶ. πολλὰ καὶ διάφορα πεποίηκε μόρια, οὕτως αὐτῷ ῥάδιον ἐκ τῶν ὀλίγων τούτων λειψάνκον τὴν σὐσίαν χατασχουάσαι τοῦ σώματος. Τοῦτο γὰρ δὴ καὶ νῦν κατὰ παλαιὰν δημιουργίαν ὁρῶμεν ἐν τῇ ιῆτρᾳ γιγνόμενον. Ἔκ γὰρ τῆς ὀλίγης ὕλης τοῦ σπέρματος, καὶ ὁπτᾶ φύεται, καὶ ὑμένες, καὶ νξῦρα, καὶ φλέδες, καὶ ἀρτηρίαι, καὶ δέρμα, καὶ πιμελὴ, καὶ σάρκες, καὶ τἄλλα πάντα ἐξ ὧν τὸ σῶμα συνέστηχα. Κατὰ γὰρ δὴ τὸν θεῖον ὄρον ἡ φύσις ὁδεύει, καὶ οἷόν τις ἀγαλματοποιὸς, τὸ ἔμψυχον ἄγαλμα διαπλάττει, καὶ οὔτε ἡ τῆς ὕλης σμικρότης, οὔτε ἡ τοῦ χωρίου στενότης, οὗτε ὁ περικείμενος ζόφος τὴν δημιουργίαν περιέχει. ᾿Αγοίας τοίνυν ἐσχάτης τὸ τοῖς ὁρωμένοις διαπιστεῖν, καὶ μάλιστα ὑπισχνουμένου Θεοῦ. Αὐτὸς γὰρ εἴοηχεν ὁ Χριστὸς, ὅτι ε« ᾿Ακούσονται οἱ ἐν τοῖς μνημείοις τῆς φωνῇς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ ἐξελεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς" οἱ δὲ τὰ φαῦλα κράξαντες, εἰς ἀνάστασιν χρίσεως. » Ἔν δὲ τοῖς ᾿ μνημείοις οὐ τὰς ψυχὰς διάγειν εἴποι τις ἂν εὖ φρογῶν’ τὰ σώματα γὰρ ἐν τούτοις χατάχεινται. αὶ τοῖς Σαδδουκαίοις δὲ οὐ προησιεμένοις τὸν περὶ τῆς ἀναστάσεως. λόγον ἐπιτιμῶν ὁ Κύριος, ἔφη ταῦτα" «. Περὶ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνἐγνωτε τὸ ῥηθὲν ὑπὸ τοῦ Θεοῦ, λέγοντος, Ἐγώ εἰμι ὅ Θεὸς ᾿Αὐραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ θεὸς Ἰαχώδ; Καὶ ἐπήγαγεν" Οὐκ ἔστιν ὁ Θεὸς, Θεὸς νεκρῶν, ἀλλὰ ζώντων. » Καὶ τῇ Μάρθᾳ δὲ ἔφη στήσεται ὁ ἀδελφός σου. » Ἐκείνη δὲ ἐκ τῆς Παλαιᾶς τοῦτο δεδιδαγμένη Γραφῆς, ἀπεχρίνατο᾽ ε Οἶδα ὅτι ἀναστήσεται ὁ ἀδελφός μου ἐν τῇ ἀναστάσει, ἐν τῇ ἐσχάτῃ ἡμέρᾳ. » Εἶτα ὑπολαδὼν ὁ Κύριος, εἶπεν « Ἐγώ εἶμι ἡ ἀνάστασις καὶ ἡ ζωήϊ ὁ πιστεύων εἰς ἐμὲ, χἂᾶν ἀποθάνῃ ζήσεται.» Ὥσπερ τοίνυν τηνικαῦτα εἰπών’ «᾿Αναστήσεται ὁ ἀδελφός σου,». οὐ τὴν ψυχὴν μόνην ἀνέστησε τοῦ Λαζάρου, ἀλλὰ. ταύτην μὲν ἐπανήγαγε, τὸ δὲ σῶμα δυσῶδες καὶ διαλελυμένον ἀνέστησεν" οὔτω δὴ καὶ τὴν κοινὴν ἀνάστασιν ὑποσχόμενος, τὰ διαλυθέντα σώματα συνἐστῶτα πάλιν ταῖς ψυχαῖς ἀποδώσει, ἐλεύθερα θανάτου καὶ φθορᾶς ἀποφήνας. Καὶ τοῦτο διαῤῥήδην ἐδίδαξεν ὁ θεῖος ᾿Απόστολος" ε Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι: ἀφθαρσίαν. » Καὶ πάλιν" « Ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. ν» Καὶ αὖθις - «Σπείρετᾶι ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει" σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. ν Καὶ πάλιν' « Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι. » Τέθεικε δὲ τὴν τῶν ἀπιστούντων ἀντίθεσιν " « ᾿Αλλ’ ἐρεΐ τις Πῶς ἐγείρονται οἱ νεκροί: ποίῳ δὲ σώματι ἔρχονται; Καὶ πρῶτον μὲν ἄφρονας αὐτοὺς προσηγό.ρευσεν, ὡς ὁρῶντας ἐν τοῖς σπέρμασι τὸν τῶν ἀναστάσεων τύπον, καὶ μὴ ποδηγουμένους ἐντεῦθεν εἰς τὴν τῶν σωμάτων ἀνάστασιν. ἼΑφρον, γὰρ ἔφη, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ, καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου, ἢ τινος τῶν λοιπῶν. » ᾿Απόδλεψον, φησὶν, εἰς τὰ καθ᾽ ἡμέραν γιγνόμενα. Οὐδὲν γὰρ διενηνόχασι τῶν τάφων αἱ αὔλαχες. Ἐν γὰρ ταύταις ὡς ἐν τάφοις τὰ σπέρματα καταχώννυνται, ὁ δὲ τῶν ὅλων Δημιουργὸς τὸν ὑετὸν χορηγῶν, καὶ ῥίζας ταῦτα φῦσαι παρασχενάζει, καὶ φύλλα, καὶ καλάμην, καὶ τοὺς ἀθέρας, καὶ τοὺς ἀστάχυς " καὶ τῶν γηπόνων οὐδὲν ἕτερον δρώντων ἣ θαπτόντων τὰ σπέρματα, ὁ τοῦ τὰ πάντα τεχτηναμένου ὄρος ἐργάζεται τὰ λοιπά. Τοῦτο γὰρ καὶ ὁ θεῖος εἶπεν ᾿Απόστολος " ε« ὋὉ δὲ Θεὸς δίδωσιν αὐτῷ; σῶμα καθὼς ἠθέλησεν. » Καὶ ἵνα μή τις ὑπολάδῃ ἕτερον διαπλάττεσθαι σῶμα, ἀναγκαίως προστέθεικε" « Καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα. » Καὶ Φιλιππησίοις δὲ ἐπιστέλλων βοᾷ « Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ Σωτῆρα σει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. » Μετασχηματισμὸν δὲ κέκληκεν, οὐ τὴν εἰς ἕτερον εἶδος ἐναλλαγὴν, ἀλλὰ τὴν ἐκ φθορᾶς εἰς ἀφθαρσίαν μεταδολήν. Καὶ Θεσσαλονικεῦσι δὲ λίαν ἐπὶ τοῖς τελευτῶσιν ἀθυμοῦσι ψυχαγωγῶν, τὸν περὶ τῆς ἀναστάσεως αὐτοῖς προσενήνοχε λόγον. « Οὐ θέλω γὰρ, φη τὶν, ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἷνὰ μὴ λυπῆσθε, ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Εΐ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπἔθανε καὶ ἀνέστη, οὕτως ὁ θεὸς καὶ τοὺς κοιμηθέντας … αὐτὸν ὑπολάδῃ ταῦτα λέγειν οἰκείοις χρώμενον λογισμοῖς, ἐπήγαγε" ε« Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίον, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἐν τῇ παρουσίᾳ τοῦ Κυρίον, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας. » Καὶ μυρίας δὲ ἑτέρας ἔστιν εὑρεῖν παρὰ τούτῳ μαρτυρίας ἐναργῶς τὴν ἀνάστασιν χηρυττούσας. Ἀὰν τοῖς Ἱεροσολύμοις δὲ ὡς παραθάτης τοῦ νόμον κρινόμενος ἐθόα " ε« Ὑπὲρ ἀναστάσεως νεκρῶν ἐγὼ χρίνομαι σήμερον. » Καὶ τί λέγω τοὺς ἀποστόλους, τοὺς σαφεστέραν παρὰ τοῦ Κυρίου περὶ τῆς ἀναστάσεως δεξαμένους διδασκαλίαν; Καὶ γὰρ οἱ θεσπέσιοι προφῆται ταύτην ἔχοντες διετέλεσαν τὴν ἐλπίδα. ᾿Ακούομεν γὰρ τοῦ ελεῖς τὸ πνεῦμα αὐτῶν καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὑτῶν ἐπιστρέψουσιν " ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον “ἧς γῆς. » ᾿Ακούομεν δὲ καὶ Ἡσαΐου τοῦ θεσπεσίου βοῶντος " « ᾿Αναστήσονται οἱ νεκροὶ, καὶ ἐγερθήσονται οὗ ἐν τοῖς μνημείοις. Ὃ δὲ τρισμαχάριος Ἱεζεοχιὴλ, καὶ αὐτὸν εἶπεν ἑωρακέναι τὸν τρόπον τῆς ἀναστάσεως πάμπολλα γὰρ ὁστᾶ θεασάμενος, αὐτὸς ἐκελεύσθη παρεγγνῇσαι τούτηις, καὶ σάρκα φῦσαι, καὶ νεῦρα, καὶ δέρματα. « Καὶ ἐγένετο, φησὶν, ἐν τῷ ἐμὲ προφητεῦσαι, καὶ ἰδοὺ σεισμὸς, καὶ προσήγαγεν ὀστᾶ, ὀστέον πρὸς ὀστέον, ἔκαστον πρὸς ἁρμονίαν αὑτοῦ. Καὶ εἶδον, καὶ ἰδοὺ ἐπεγένοντο αὐτοῖς νεῦρα, καὶ σάρκες ἀνεφύοντο, καὶ ἀνέδαινον ἐπ᾽ αὐτὰ, καὶ περιετάθη ἐπ᾽ αὐτοῖς δέρμα ἐπάνωθεν. » Εἶτα διδάσκει, πῶς χελευσθέντα πανταχόθεν ἐπανῖλθε τὰ πνεύματα, καὶ ὡς τούτων τούτοις συναφθέντων, ὁ τῆς μελλούσης ἀναστάσεως προδιεγράφη τύπος. Εἰ δὲ καὶ πρὸ τῆς τοῦ Σωτῆρος ἐπιφανείας ταῦτα προὔλεγον οἱ προφῆται, ποίαν οὐκ ἂν εἰκότως τίσαιεν δίκην οἱ μετὰ τὴν τοῦ Σωτῆρος ἀνάστασιν, καὶ τὰ τῶν ἀποστόλων κηρύγματα, διαπιστοῦντες τῷ λόγῳ τῆς ἀναστάσεως;
Houtō telountes to mystērion tou baptismatos, tēn peri tēs anastaseōs elpida dechometha, anastasin de sō matōn perimenomen. Touto gar kai hē prosēgoria dēloi, ᾿Anastasis gar hē anōthen stasis. To sōma de esti to phtheiromenon kai dialyomenon, kai eis choun metadallomenon.« Exeleusetai gar, phēsi, to pneuma epistrepsei eis ton choun hautou. »Kai palin «… ton choun hautōn epistrepsous.. "Kai autos de ho Poiētēs pros ton ᾿Adam ephē, hoti e Gē ei, kai eis gēn apeleusę̄. » Toutou toinyn hē anōthen systasis, eikotōs kaleitai anastasis. Tēs gar dē athanatou psychēs ouk anastasis, all᾽ epanodos gignetai pros to sōma... Markiōn de, kai Kerdōn, kai ho Manēs, kai hosoi tōn sōmatōn ouk edexanto tēn anastasin, hōs adynaton pantelōs tonde ton bion exedalon. "Hōsper Hiar phēthēsan hylēs dicha mē dynasthai dēmiourgein ton Theon, houtōs auton enomisan ēkista dynasthai to kathapax dialythen, kai eis konin oligēn metadlēthen, kai tǭ chronǭ dapanēthen, eis tēn proteran epanagagein authis idean. Kai mēn kai autoi phasi mian bōlon ak tēs gēs ton Theon eilēphota diaplasai ton anthrōpon. Kai echrēn syn:dein, hoti kathaper tote tēn bōlon echeinēn rhąsta eis sōma metedalen ho tōn holōn Theos, kai. polla kai diaphora pepoiēke moria, houtōs autǭ rhadion ek tōn oligōn toutōn leipsankon tēn sysian chataschouasai tou sōmatos. Touto gar dē kai nyn kata palaian dēmiourgian horōmen en tę̄ iētrą gignomenon. Ek gar tēs oligēs hylēs tou spermatos, kai hopta phyetai, kai hymenes, kai nxyra, kai phledes, kai artēriai, kai derma, kai pimelē, kai sarkes, kai talla panta ex hōn to sōma synestēcha. Kata gar dē ton theion oron hē physis hodeuei, kai hoion tis agalmatopoios, to empsychon agalma diaplattei, kai oute hē tēs hylēs smikrotēs, oute hē tou chōriou stenotēs, houte ho perikeimenos zophos tēn dēmiourgian periechei. ᾿Agoias toinyn eschatēs to tois horōmenois diapistein, kai malista hypischnoumenou Theou. Autos gar eioēchen ho Christos, hoti e« ᾿Akousontai hoi en tois mnēmeiois tēs phōnę̄s tou Huiou tou Theou, kai exeleusontai hoi ta agatha poiēsantes eis anastasin zōēs" hoi de ta phaula kraxantes, eis anastasin chriseōs. » En de tois ᾿ mnēmeiois ou tas psychas diagein eipoi tis an eu phrogōn’ ta sōmata gar en toutois chatacheintai. ai tois Saddoukaiois de ou proēsiemenois ton peri tēs anastaseōs. logon epitimōn ho Kyrios, ephē tauta" «. Peri tēs anastaseōs tōn nekrōn ouk anegnōte to rhēthen hypo tou Theou, legontos, Egō eimi ho Theos ᾿Auraam, kai ho Theos Isaak, kai ho theos Iachōd? Kai epēgagen" Ouk estin ho Theos, Theos nekrōn, alla zōntōn. » Kai tę̄ Marthą de ephē stēsetai ho adelphos sou. » Ekeinē de ek tēs Palaias touto dedidagmenē Graphēs, apechrinato᾽ e Oida hoti anastēsetai ho adelphos mou en tę̄ anastasei, en tę̄ eschatę̄ hēmerą. » Eita hypoladōn ho Kyrios, eipen « Egō eimi hē anastasis kai hē zōēï ho pisteuōn eis eme, chaan apothanę̄ zēsetai.» Hōsper toinyn tēnikauta eipōn’ «᾿Anastēsetai ho adelphos sou,». ou tēn psychēn monēn anestēse tou Lazarou, alla. tautēn men epanēgage, to de sōma dysōdes kai dialelymenon anestēsen" outō dē kai tēn koinēn anastasin hyposchomenos, ta dialythenta sōmata synestōta palin tais psychais apodōsei, eleuthera thanatou kai phthoras apophēnas. Kai touto diarrhēdēn edidaxen ho theios ᾿Apostolos" e Dei gar to phtharton touto endysasthai: aphtharsian. » Kai palin" « Eph᾽ hǭ ou thelomen ekdysasthai, all᾽ ependysasthai, hina katapothę̄ to thnēton hypo tēs zōēs. n» Kai authis - «Speiretai en phthorą, egeiretai en aphtharsią" speiretai en astheneią, egeiretai en dynamei" speiretai en atimią, egeiretai en doxę̄" speiretai sōma psychikon, egeiretai sōma pneumatikon. n Kai palin' « Salpisei gar, kai hoi nekroi egerthēsontai aphthartoi. » Tetheike de tēn tōn apistountōn antithesin " « ᾿All’ ereï tis Pōs egeirontai hoi nekroi: poiǭ de sōmati erchontai? Kai prōton men aphronas autous prosēgo.reusen, hōs horōntas en tois spermasi ton tōn anastaseōn typon, kai mē podēgoumenous enteuthen eis tēn tōn sōmatōn anastasin. IAphron, gar ephē, sy ho speireis ou zōopoieitai ean mē apothanę̄, kai ho speireis, ou to sōma to genēsomenon speireis, alla gymnon kokkon ei tychoi sitou, ē tinos tōn loipōn. » ᾿Apodlepson, phēsin, eis ta kath᾽ hēmeran gignomena. Ouden gar dienēnochasi tōn taphōn hai aulaches. En gar tautais hōs en taphois ta spermata katachōnnyntai, ho de tōn holōn Dēmiourgos ton hyeton chorēgōn, kai rhizas tauta physai paraschenazei, kai phylla, kai kalamēn, kai tous atheras, kai tous astachys " kai tōn gēponōn ouden heteron drōntōn hē thaptontōn ta spermata, ho tou ta panta techtēnamenou oros ergazetai ta loipa. Touto gar kai ho theios eipen ᾿Apostolos " e« HoO de Theos didōsin autǭ? sōma kathōs ēthelēsen. » Kai hina mē tis hypoladę̄ heteron diaplattesthai sōma, anankaiōs prostetheike" « Kai hekastǭ tōn spermatōn to idion sōma. » Kai Philippēsiois de epistellōn boą « Hēmōn gar to politeuma en ouranois hyparchei, ex hou kai Sōtēra sei to sōma tēs tapeinōseōs hēmōn, eis to genesthai auto symmorphon tǭ sōmati tēs doxēs autou. » Metaschēmatismon de keklēken, ou tēn eis heteron eidos enallagēn, alla tēn ek phthoras eis aphtharsian metadolēn. Kai Thessalonikeusi de lian epi tois teleutōsin athymousi psychagōgōn, ton peri tēs anastaseōs autois prosenēnoche logon. « Ou thelō gar, phē tin, hymas agnoein, adelphoi, peri tōn kekoimēmenōn, hina mē lypēsthe, hōs kai hoi loipoi hoi mē echontes elpida. Eï gar pisteuomen hoti Iēsous apethane kai anestē, houtōs ho theos kai tous koimēthentas … auton hypoladę̄ tauta legein oikeiois chrōmenon logismois, epēgage" e« Touto gar hymin legomen en logǭ Kyrion, hoti hēmeis hoi zōntes hoi perileipomenoi en tę̄ parousią tou Kyrion, ou mē phthasōmen tous koimēthentas. » Kai myrias de heteras estin heurein para toutǭ martyrias enargōs tēn anastasin chēryttousas. Aan tois Hierosolymois de hōs parathatēs tou nomon krinomenos ethoa " e« Hyper anastaseōs nekrōn egō chrinomai sēmeron. » Kai ti legō tous apostolous, tous saphesteran para tou Kyriou peri tēs anastaseōs dexamenous didaskalian? Kai gar hoi thespesioi prophētai tautēn echontes dietelesan tēn elpida. ᾿Akouomen gar tou eleis to pneuma autōn kai ekleipsousi, kai eis ton choun hautōn epistrepsousin " exaposteleis to pneuma sou kai ktisthēsontai, kai anakainieis to prosōpon “hēs gēs. » ᾿Akouomen de kai Hēsaïou tou thespesiou boōntos " « ᾿Anastēsontai hoi nekroi, kai egerthēsontai hou en tois mnēmeiois. Ho de trismacharios Hiezeochiēl, kai auton eipen heōrakenai ton tropon tēs anastaseōs pampolla gar hosta theasamenos, autos ekeleusthē parengnę̄sai toutēis, kai sarka physai, kai neura, kai dermata. « Kai egeneto, phēsin, en tǭ eme prophēteusai, kai idou seismos, kai prosēgagen osta, osteon pros osteon, ekaston pros harmonian hautou. Kai eidon, kai idou epegenonto autois neura, kai sarkes anephyonto, kai anedainon ep᾽ auta, kai perietathē ep᾽ autois derma epanōthen. » Eita didaskei, pōs cheleusthenta pantachothen epanilthe ta pneumata, kai hōs toutōn toutois synaphthentōn, ho tēs mellousēs anastaseōs prodiegraphē typos. Ei de kai pro tēs tou Sōtēros epiphaneias tauta proulegon hoi prophētai, poian ouk an eikotōs tisaien dikēn hoi meta tēn tou Sōtēros anastasin, kai ta tōn apostolōn kērygmata, diapistountes tǭ logǭ tēs anastaseōs?
Celebrating the mystery of baptism in this way, we receive the hope of the resurrection, and we await the resurrection of bodies. The very name shows this: for resurrection (anastasis) is a standing up again. The body is what is corrupted and dissolved and changed into dust: “His spirit will go forth,” it says, “[and he] will return to his dust.” And again: “… they will return to their dust.” The Maker himself said to Adam: “Earth you are, and to earth you will go.” The putting together again of this, then, is fittingly called resurrection. For of the immortal soul there is no resurrection, but a return to the body. Marcion, Cerdo, Mani and all who did not accept the resurrection of bodies threw out this teaching as wholly impossible. For as they thought that God cannot create without matter, so they supposed that he is quite unable to bring back to its former form what has once been dissolved, changed into a little dust and consumed by time. Yet they themselves say that God took one clod from the earth and formed man. They should have seen that, as the God of all then most easily changed that clod into a body and made many different parts, so it is easy for him to construct the substance of the body from these few remains. We see this happening now too in the womb, by the ancient work of creation. From the small material of the seed grow bones, membranes, sinews, veins, arteries, skin, fat, flesh and all the rest of which the body is composed. Nature travels according to the divine rule, and like a sculptor forms the living statue; neither the smallness of the material, nor the narrowness of the place, nor the surrounding darkness hinders the work. It is the height of folly, then, to disbelieve what is seen, especially when God promises. For Christ himself said: “Those in the tombs will hear the voice of the Son of God and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” No one in his right mind would say that souls dwell in the tombs; it is the bodies that lie in them. Rebuking the Sadducees, who did not accept the teaching about the resurrection, the Lord said this: “As for the resurrection of the dead, have you not read what was said by God: ‘I am the God of Abraham, the God of Isaac and the God of Jacob’?” And he added: “He is not the God of the dead but of the living.” And to Martha he said: “Your brother will rise.” She, taught this by the Old Scripture, answered: “I know that my brother will rise in the resurrection on the last day.” Then the Lord replied: “I am the resurrection and the life; whoever believes in me, though he die, will live.” As then, having said, “Your brother will rise,” he raised not only Lazarus's soul but brought it back and raised the foul-smelling, decomposed body; so too, having promised the common resurrection, he will give back to the souls the dissolved bodies put together again, making them free from death and corruption. The divine Apostle taught this expressly: “For this corruptible must put on incorruption.” And again: “Not that we wish to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life.” And again: “It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonor, it is raised in glory; it is sown a natural body, it is raised a spiritual body.” And again: “For the trumpet will sound, and the dead will be raised incorruptible.” He also set out the objection of unbelievers: “But someone will say, How are the dead raised? With what kind of body do they come?” And first he called them foolish, since they see in seeds the type of the resurrection and are not led by it to the resurrection of bodies: “You fool,” he said, “what you sow does not come to life unless it dies; and what you sow is not the body that is to be, but a bare grain, perhaps of wheat or of something else.” Look, he means, at what happens every day. Furrows do not differ from tombs; in them, as in tombs, the seeds are buried, and the Creator of all, supplying the rain, makes them put forth roots, leaves, stalk, awns and ears; and while the farmers do nothing but bury the seeds, the rule of him who fashioned all things does the rest. For this the divine Apostle said: “But God gives it a body as he willed.” And lest anyone suppose that another body is formed, he necessarily added: “And to each of the seeds its own body.” Writing to the Philippians he cries: “For our citizenship is in heaven, from which we also [await] a Savior, [the Lord Jesus Christ, who will trans]form the body of our humiliation to be conformed to the body of his glory.” He called it transformation, not a change into another kind, but the change from corruption to incorruption. Consoling the Thessalonians, who grieved greatly over the dead, he offered them the doctrine of the resurrection: “For I do not want you to be ignorant, brothers, about those who have fallen asleep, so that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, so God [will bring with him] those who have fallen asleep ….” [And lest anyone] suppose that he said this using his own reasonings, he added: “For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.” Countless other testimonies can be found in him plainly proclaiming the resurrection. At Jerusalem, tried as a transgressor of the law, he cried: “It is for the resurrection of the dead that I am on trial today.” And why do I speak of the apostles, who received clearer teaching about the resurrection from the Lord? The inspired prophets too continued to hold this hope. We hear [David saying]: “You will take away their spirit, and they will fail and return to their dust; you will send forth your Spirit, and they will be created, and you will renew the face of the earth.” We hear also the inspired Isaiah crying: “The dead will rise, and those in the tombs will be raised.” And the thrice-blessed Ezekiel said that he saw the very manner of the resurrection. Seeing very many bones, he was ordered to command them to grow flesh, sinews and skin: “And it happened,” he says, “as I prophesied, behold, an earthquake, and the bones came together, bone to bone, each to its joint. And I looked, and behold, sinews came upon them, and flesh grew and came up on them, and skin was stretched over them above.” Then he teaches how the spirits returned from every side when commanded, and how, when these were joined to those, the type of the future resurrection was sketched beforehand. If the prophets foretold these things before the Savior's appearance, what penalty would those not fittingly pay who, after the Savior's resurrection and the preaching of the apostles, disbelieve the doctrine of the resurrection?
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Πῶς δὲ καὶ ἡ χρίδις ἐνδίκως γενήσεται, ἥκιστα μὲν τῶν σωμάτων κατὰ τὸν τῶν ἀπίστων λόγον ἀνισταμένων, μόνων δὲ τῶν ψυχῶν εἰσπραττομένων τὰς τῶν πεπλημμελημένων εὐθύνας; Οὐδὲ γὰρ δίκαιον, τὴν μετὰ σώματος ἡμαρτηκυῖαν ψυχὴν, καὶ διὰ τῶν ὀφθαλμῶν καὶ φθόνον, καὶ πόθους ἐκτόπους εἰσδεξα-μένην, διὰ δὲ τῶν ἀκοῶν λόγοις παρανόμοις χαταθελχθεῖσαν, καὶ δι᾽ ἑκάστου μορίου τοῦ σώματος ἐρεθισμούς τινας οὐκ ἀγαθοὺς δεξαμένην, μόνην εἰσπράττεσθαι τὴν ὑπὲρ τῶν πεπλημμελημένων ποινὴν, καὶ τοῦτο ὑπομένειν, οὐκ ἐν σμικρῷ τινι χρόνῳ, ἀλλ᾽ ἐν ἀπείροις αἰῶσιν; τοῦτο γὰρ ὑπὸ τῆς θείας Γραφῆς ἐδιδάχθημεν. «ε Οὗτοι γὰρ ἀπελεύσονται, φησὶν, εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιον. » Πῶς δ᾽ αὖ πάλιν ὅσιον, τὰς τῶν ἁγίων ψυχὰς μόνας τῶν ἐπηγγελμένων ἀγαθῶν ἀπολαύειν μετὰ τῶν σωμάτων χατωρθωχνίας τὴν ἀρετήν; Ὀφθαλμοὶ μὲν γὰρ τὰ τῆς κατανύξεως προχέουσι δάκρυα, αἱ δὲ ἀκοαὶ τὰ θεΐα λόγια διαπορθμεύουσι τῇ ψυχῇ, ἡ δὲ γλῶττα καὶ ὑμνεῖ τὸν εὐεργέτην καὶ διηνεκῶς προσφέρει τὴν προσευχὴν, αἱ δὲ χεῖρες ὑπουργοῦσι τῇ θεραπείᾳ τῶν δεομένων, καὶ οἱ πόδες νῦν μὲν εἷς εὐκττρίους θέρυσιν οἴκους, νῦν δὲ στάσιν ἕν προσευχαῖς, καὶ πλεῖστον ὅσον ὑπομέὕουσι πόνον. Πῶς οὖν δίκαιον, τὸ σῶμα μετὰ τῆς Ψυχῆς συναϑροῖσαν τὸν πλοῦτον τῆς ἀρετῆς, χύνιν εἶναι καὶ παρεῤῥίφθαι, μόνην δὲ τὴν ψυχὴν ὡς νοξήφόρον ἀναχηρύττεσϑαι : Εἰ δὲ τοῦτο σχέτλιον, δίκαιον ἄρα πρότερον ἀναστῆναι τὰ σώμχτα, εἴθ᾽ οὕτως κοινῇ δοῦναι τὰς τῶν πεπολιτευμένων εὐθύνας. Τοῦτο γὰρ καὶ ὁ θεῖος εἶπεν ᾿Απόστολος. «Πάντες γὰρ, φησὶ, παραστησόμεθχα τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἔκαστος τὰ διὰ τοῦ σώὠματὸς πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. ν Συνῳδὰ δὰ λέγει καὶ ὁ μακάριος Δαδίδ" ε Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ν» Πυθαγόρας μὲν οὖν τὰς μετενσωματώσε!:ς ξ μυθολόγησε τῶν ψυχῶν, οὐκ εἰς ἀλόγων σώματα μόνον, ἀλλὰ καὶ εἰς φυτὰ μεταθαίνειν ταύτας εἰπών. Ἠκολούθησε δὲ οὕτω πως καὶ ὁ Πλάτων τῷδε τῷ μύθῳ. ᾿Εντεῦθεν ὁ Μάνης, καὶ πρό γε τούτου, ὁ τῶν καλουμένων Γνωστικῶν δυσσεδὴς ὁρμαθὸς, τὰς ἀφορμὰς εἰληφότες, ταύτην ἔφασαν εἶναι κόλασιν. Οἱ δὲ παμμίαροι, Καρποκράτὴς καὶ Ἐπιψάνης, καὶ Πρόδικος, καὶ οἱ Κατηνοὶ, Τὸν συώδη βίον νομοθετοῦντες, εἶπον εἰς σώματα ᾿ μεταπέμπεσθαι τὰς ψυχὰς, ὥστε διὰ λαγνείας, καὶ ἐ πάσης ἀκολασίας, τῶν κοσμοποιῶν ἀγγέλων ἔχαοστον θεραπεῦσαι. Ἢ δὲ τῶν εὐσεδῶν Ἐκκλησία τούτους μὲν καὶ τοὺς τοιούτους μύθους μυσάττεται, τοῖς δὲ θείοις ἑπομένη λόγοις, ἀνίστασθαι πιστεύει τὰ σώμᾶτα, καὶ σὺν τούτοις κρίνεσθαι τὰς ψυχὰς, καὶ τὸὐὺς μὲν κακίᾳ συνεζηχότας κολάζεσθαι, τοὺς δὲ
Pōs de kai hē chridis endikōs genēsetai, hēkista men tōn sōmatōn kata ton tōn apistōn logon anistamenōn, monōn de tōn psychōn eisprattomenōn tas tōn peplēmmelēmenōn euthynas? Oude gar dikaion, tēn meta sōmatos hēmartēkuian psychēn, kai dia tōn ophthalmōn kai phthonon, kai pothous ektopous eisdexa-menēn, dia de tōn akoōn logois paranomois chatathelchtheisan, kai di᾽ hekastou moriou tou sōmatos erethismous tinas ouk agathous dexamenēn, monēn eisprattesthai tēn hyper tōn peplēmmelēmenōn poinēn, kai touto hypomenein, ouk en smikrǭ tini chronǭ, all᾽ en apeirois aiōsin? touto gar hypo tēs theias Graphēs edidachthēmen. «e Houtoi gar apeleusontai, phēsin, eis zōēn aiōnion, kai houtoi eis kolasin kai aischynēn aiōnion. » Pōs d᾽ au palin hosion, tas tōn hagiōn psychas monas tōn epēngelmenōn agathōn apolauein meta tōn sōmatōn chatōrthōchnias tēn aretēn? Ophthalmoi men gar ta tēs katanyxeōs procheousi dakrya, hai de akoai ta theïa logia diaporthmeuousi tę̄ psychę̄, hē de glōtta kai hymnei ton euergetēn kai diēnekōs prospherei tēn proseuchēn, hai de cheires hypourgousi tę̄ therapeią tōn deomenōn, kai hoi podes nyn men heis eukttrious therysin oikous, nyn de stasin hen proseuchais, kai pleiston hoson hypomeuousi ponon. Pōs oun dikaion, to sōma meta tēs Psychēs synaϑroisan ton plouton tēs aretēs, chynin einai kai parerrhiphthai, monēn de tēn psychēn hōs noxēphoron anachēryttesϑai : Ei de touto schetlion, dikaion ara proteron anastēnai ta sōmchta, eith᾽ houtōs koinę̄ dounai tas tōn pepoliteumenōn euthynas. Touto gar kai ho theios eipen ᾿Apostolos. «Pantes gar, phēsi, parastēsomethcha tǭ bēmati tou Christou, hina komisētai ekastos ta dia tou sōōmatos pros ha epraxen, eite agathon, eite kakon. n Synǭda da legei kai ho makarios Dadid" e Hoti sy apodōseis hekastǭ kata ta erga autou. n» Pythagoras men oun tas metensōmatōse!:s x mythologēse tōn psychōn, ouk eis alogōn sōmata monon, alla kai eis phyta metathainein tautas eipōn. Ēkolouthēse de houtō pōs kai ho Platōn tǭde tǭ mythǭ. ᾿Enteuthen ho Manēs, kai pro ge toutou, ho tōn kaloumenōn Gnōstikōn dyssedēs hormathos, tas aphormas eilēphotes, tautēn ephasan einai kolasin. Hoi de pammiaroi, Karpokratēs kai Epipsanēs, kai Prodikos, kai hoi Katēnoi, Ton syōdē bion nomothetountes, eipon eis sōmata ᾿ metapempesthai tas psychas, hōste dia lagneias, kai e pasēs akolasias, tōn kosmopoiōn angelōn echaoston therapeusai. Ē de tōn eusedōn Ekklēsia toutous men kai tous toioutous mythous mysattetai, tois de theiois hepomenē logois, anistasthai pisteuei ta sōmata, kai syn toutois krinesthai tas psychas, kai touys men kakią synezēchotas kolazesthai, tous de
How could the judgment be just if the bodies, according to the unbelievers' account, do not rise at all, and the souls alone are made to render account for their offenses? It is not just that the soul which sinned with the body, which through the eyes took in … envy and unnatural longings, was charmed through the ears by lawless words, and received through each part of the body incitements that were not good, should alone pay the penalty for the offenses, and endure it not for a short time but for infinite ages; for this we have been taught by the divine Scripture: “These will go away,” it says, “into eternal life, and these into punishment and eternal shame.” And how again would it be holy for the souls of the saints alone to enjoy the promised good things, when they achieved virtue with their bodies? For the eyes shed the tears of compunction, the ears convey the divine oracles to the soul, the tongue praises the benefactor and offers prayer continually, the hands serve in caring for the needy, and the feet now carry us to houses of prayer, now stand in prayers, and endure very much toil. How then is it just that the body, which gathered the wealth of virtue together with the soul, should be dust and cast aside, while the soul alone is proclaimed victor? If this is cruel, then it is just that the bodies rise first, and then render together the accounts of the life they lived. For this the divine Apostle said: “For we shall all stand before the judgment seat of Christ, so that each may receive according to what he has done in the body, whether good or evil.” In harmony with this the blessed David says: “For you will repay each according to his works.” Pythagoras told the myth of the transmigrations of souls, saying that they pass not only into the bodies of irrational animals but even into plants; and Plato followed this myth in some way. From this Mani, and before him the impious string of the so-called Gnostics, took their starting points and said that this is the punishment. The utterly foul Carpocrates, Epiphanes, Prodicus and the Cainites, legislating a swinish life, said that souls are sent into bodies to serve each of the world-making angels through lust and every licentiousness. But the church of the godly abhors these and such myths, and, following the divine words, believes that the bodies rise, that the souls are judged together with them, and that those who lived with wickedness are punished, and those …
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Ἐπηγγείλατο δὲ δώσειν ὁ μεγαλόδωρος, ἐπίκηρον μὲν οὐδὲν οὐδὲ πρόσκαιρον, "αἰώνιον δὲ ἀπόλαυσιν τῶν ἀγαθῶν " οὐ γάρ, κατὰ τὴν Κηρίνθον, καὶ τῶν ἐκείνῳ παραπλησίων, ἐπίγειος ἔσται τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἡ βασιλεία, οὐ χρόνῳ περιγεγραμμένη ῥητῷ. Ἐκεῖνοι γὰρ φανταζέσθωσαν τῶν χιλίων ἑτῶν τὴν περίοδον, καὶ τὴν φθειρομένην χλιδὴν, καὶ τὰς ἄλλας ἡδυπαθείας, καὶ πρὸς τούτοις τὰς θυσίας, καὶ τὰς Ἰουδαϊκὰς πανηγύρεις " ἡμεῖς γὰρ τὴν ἀγήρω προσμένομεν βιοτήν. « Οὗτοι γὰρ, φησὶν ὁ Κύριος, ἀναστήσονται εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιόν. ν»ν Καὶ πάλιν᾽ ε Δεῦτε, οἵ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ καταθολῆς ὅτι αὐτῶν ἔστιν ἡ βασιλεία τῶν οὐρανῶν. » Καί" « Μακάριοἱ οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. » Καὶ τοῖς θείοις δὲ ἀποστόλοις κηρύττουσι λέγειν ἐχέλευσεν" « Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. » Καὶ ἐτέρωθι πρὸς αὑτοὺς εἴρηκεν" ε Ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσῳ πρὸς ἐμαντόν..» Καὶ αὖθις" « Πολλαὶ μοναὶ παρὰ τῷ Πατοί μον" εἰ δὲ μὴ γε, εἶπον ἂν ὑμῖν ὅτι πορεύσομαι καὶ ὃτοιμάδω τόκον ὑμῖν. ν Καί’ ε« Πάλιν ἐλεύσομαι, γαὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵν᾽ ὅπου ἐγώ εἰμι, ἦτε καὶ ὑμεῖς. » Καὶ πάλιν « Ὁ ἐσθίων μοι τὴν αάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζῳωὴν αἰώνιον. κ Καὶ μέντοι καὶ πρὸς τὸν Πατέρα διαλεγόμενοσ, οὕτως ἔφη « Πάτερ, οὃὗς ἔδωκάς μοι, θέλῳ ἵν᾽ ὅπαυ ἐγώ εἶμι, καὶ ἐκεῖνοι ὦσι μετ᾽ ἐμοῦ, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν ἣν ἔδωκάς μοι, ὅτι ἡγάπησάς με πρὸ χαταὀολῇς κόσμου.» Ταῦτα μεμαθηκὼς ὁ θεῖο; ᾿Απόατολος., ἔλεγεν" « ἱΑρπαγῃσόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίον, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. » Καὶ πάλιν" ε Πιστὸς ὁ λόγος εἰ γὰρ σνναπεθάνομεν, καὶ συζήσομεν᾽ εἰ ὑπομένομεν, καὶ συμδασιλεύσομεν. » Καὶ Ῥωμαίοις δὲ ἐπιστέλλων ἔφη" « Εἰ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐδασίλευσε διὰ. τοῦ ἑνὸς, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς καὶ τῆς δικαιοσύνης λαμθάνοντες, ἂν ζωῇ βασιχεύσουσι διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. » Καὶ πάλιν ε« Τὸ γὰρ παραντίχα, ἐλαφρὸν τῆς θλίψεως. ἡμῶν, καθ᾽ ὑπερβολὴν εἰς ὑπερδολὴν αἰώνιαν βάρος δόξης κατεργάζεται ἡμῖν, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Τὰ γὰρ βλεπόμενα, πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα, αἰών'α. » Ὁ δὲ: τῶν ἀγαθῶν χολοφὼν, τὸ ἁμαρτίας ἐλευθέραν εἶναι τὴν ἐπηγγελμένην ζωήν. ᾿Αφθάρτων γὰρ τῶν σωμάτων ἀνισταμένων καὶ τῶν ψυχῶν τὸ ἄτρεπτον δεχομένων, οὐδὲ μίαν λοιπὸν ἕξει χώραν ἡ ἁμαρτία. Τῆς δὲ ἁμαρτίας ἐκποδὼν γενομένης, καὶ τοῦ διαδόλου μετὰ τῶν δαιμόνων τῇ γεέννῃ παραδοθέντος, παὺυθήσονται καὶ τῶν ἀγώνων οἱ πόνοι, καὶ τῆς ἥττης τὸ δέος, καὶ ἡ περὶ τῆς νίκης φροντίς. Αλυπος δὲ βίος καὶ θυμήρης τοῖς ἀξίοις δοθήσεται, καὶ φωτὸς ἀπολαύσουσι νοεροῦ τε καὶ θείου, μᾶλλον δὲ αὐτοὶ φωτοειδεῖς γενήσονται. ε Τότε γὰρ, φησὶν ὁ Κύριος, ἐκλάμψουσιν οἱ δίκαιοι ὡς ὁ ἥλιος. »
Epēngeilato de dōsein ho megalodōros, epikēron men ouden oude proskairon, "aiōnion de apolausin tōn agathōn " ou gar, kata tēn Kērinthon, kai tōn ekeinǭ paraplēsiōn, epigeios estai tou Theou kai Sōtēros hēmōn hē basileia, ou chronǭ perigegrammenē rhētǭ. Ekeinoi gar phantazesthōsan tōn chiliōn hetōn tēn periodon, kai tēn phtheiromenēn chlidēn, kai tas allas hēdypatheias, kai pros toutois tas thysias, kai tas Ioudaïkas panēgyreis " hēmeis gar tēn agērō prosmenomen biotēn. « Houtoi gar, phēsin ho Kyrios, anastēsontai eis zōēn aiōnion, kai houtoi eis kolasin kai aischynēn aiōnion. n»n Kai palin᾽ e Deute, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian pro katatholēs hoti autōn estin hē basileia tōn ouranōn. » Kai" « Makarioi hoi dediōgmenoi heneken dikaiosynēs, hoti autōn estin hē basileia tōn ouranōn. » Kai tois theiois de apostolois kēryttousi legein echeleusen" « Ēngiken hē basileia tōn ouranōn. » Kai eterōthi pros hautous eirēken" e Hotan hypsōthō ek tēs gēs, pantas helkysǭ pros emanton..» Kai authis" « Pollai monai para tǭ Patoi mon" ei de mē ge, eipon an hymin hoti poreusomai kai hotoimadō tokon hymin. n Kai’ e« Palin eleusomai, gai paralēpsomai hymas pros emauton, hin᾽ hopou egō eimi, ēte kai hymeis. » Kai palin « Ho esthiōn moi tēn aarka, kai pinōn mou to haima, echei zǭōēn aiōnion. k Kai mentoi kai pros ton Patera dialegomenos, houtōs ephē « Pater, hoous edōkas moi, thelǭ hin᾽ hopau egō eimi, kai ekeinoi ōsi met᾽ emou, hina theōrōsi tēn doxan tēn emēn hēn edōkas moi, hoti hēgapēsas me pro chataoolę̄s kosmou.» Tauta memathēkōs ho theio? ᾿Apoatolos., elegen" « hiArpagę̄sometha en nephelais eis apantēsin tou Kyrion, kai houtō pantote syn Kyriǭ esometha. » Kai palin" e Pistos ho logos ei gar snnapethanomen, kai syzēsomen᾽ ei hypomenomen, kai symdasileusomen. » Kai Rhōmaiois de epistellōn ephē" « Ei tǭ tou henos paraptōmati ho thanatos edasileuse dia. tou henos, pollǭ mallon hoi tēn perisseian tēs charitos kai tēs dōreas kai tēs dikaiosynēs lamthanontes, an zōę̄ basicheusousi dia tou henos Iēsou Christou. » Kai palin e« To gar paranticha, elaphron tēs thlipseōs. hēmōn, kath᾽ hyperbolēn eis hyperdolēn aiōnian baros doxēs katergazetai hēmin, mē skopountōn hēmōn ta blepomena, alla ta mē blepomena. Ta gar blepomena, proskaira, ta de mē blepomena, aiōn'a. » Ho de: tōn agathōn cholophōn, to hamartias eleutheran einai tēn epēngelmenēn zōēn. ᾿Aphthartōn gar tōn sōmatōn anistamenōn kai tōn psychōn to atrepton dechomenōn, oude mian loipon hexei chōran hē hamartia. Tēs de hamartias ekpodōn genomenēs, kai tou diadolou meta tōn daimonōn tę̄ geennę̄ paradothentos, pauythēsontai kai tōn agōnōn hoi ponoi, kai tēs hēttēs to deos, kai hē peri tēs nikēs phrontis. Alypos de bios kai thymērēs tois axiois dothēsetai, kai phōtos apolausousi noerou te kai theiou, mallon de autoi phōtoeideis genēsontai. e Tote gar, phēsin ho Kyrios, eklampsousin hoi dikaioi hōs ho hēlios. »
The munificent one promised to give nothing perishable or temporary, but the eternal enjoyment of good things. For the kingdom of our God and Savior will not be earthly, according to [the teaching] of Cerinthus and those like him, nor bounded by a fixed time. Let them imagine the period of a thousand years, the perishable luxury and the other pleasures, and besides these the sacrifices and the Jewish festivals; we await the ageless life. “For these,” says the Lord, “will rise to eternal life, and these to punishment and eternal shame.” And again: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation [of the world]” … “for theirs is the kingdom of heaven.” And: “Blessed are those persecuted for righteousness' sake, for theirs is the kingdom of heaven.” And he ordered the divine apostles to say as they preached: “The kingdom of heaven has come near.” And elsewhere he said to them: “When I am lifted up from the earth, I will draw all to myself.” And again: “In my Father's house are many dwellings; if it were not so, I would have told you that I go to prepare a place for you.” And: “I will come again and take you to myself, that where I am you also may be.” And again: “Whoever eats my flesh and drinks my blood has eternal life.” And speaking with the Father he said thus: “Father, I desire that those you have given me may be with me where I am, so that they may behold my glory which you have given me, because you loved me before the foundation of the world.” Having learned these things, the divine Apostle said: “We shall be caught up in the clouds to meet the Lord, and so we shall always be with the Lord.” And again: “The saying is trustworthy: for if we have died with him, we shall also live with him; if we endure, we shall also reign with him.” Writing to the Romans he said: “If by the trespass of the one death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one Jesus Christ.” And again: “For our momentary light affliction is producing for us an eternal weight of glory beyond all measure, as we look not to the things that are seen but to the things that are unseen; for the things that are seen are temporary, but the things that are unseen are eternal.” The crown of the good things is that the promised life is free from sin. For when the bodies rise incorruptible and the souls receive unchangeableness, sin will no longer have any place. When sin has been removed, and the devil with the demons handed over to hell, the toils of the contests, the fear of defeat and the anxiety for victory will cease. A life without grief and full of delight will be given to the worthy, and they will enjoy spiritual and divine light, or rather they themselves will become radiant with light. “For then,” says the Lord, “the righteous will shine like the sun.”
5.22PG 83
Ἔπται δὲ ταῦτα μενὰ τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειάν. Οὕτω γΤὰρ καὶ τοῖς ἀποστόλοις ὑπέσχετο" « Ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. » Καὶ αὖθ΄:᾽ ε« Πάλιν ἐλεύσομαι πρὸς ὑμᾶς καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτόν. ν Καὶ ἐν ἑτέρῳ χωρίῳ " « Τότε ὄψεσθε τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ὃ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἐν. τῇ δόξῃ αὑτοῦ, καὶ πάντες οἱ ἅγιος, ἄγγελοι μετ᾽ αὐτοῦ. Τότε χαθέσοι ἐπὶ θρόνου δόξης αὑτοῦ, καὶ αυναχθῆσεται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορι… ορίζει τὰ πρόδατα ἀπὸ τῶν ἐρίφων, καὶ στήσει τὰ μὲν πρόθατα ἐκ δεξιῶν αὑτοῦ, τὰ δὲ ἐρίφια ἐξ εὑὠνύμων. » Ταύτην δὲ αὐτοῦ τὴν ἐπιφάνειαν καὶ ὃ θεῖος ἐθεάσατο Δανιήλ. ε Ἐθεώρουν, φησὶν, ἕως οὗ θρόνοι ἐτέθησαν, καὶ ὁ Παλαιὸς ἡμερῶν ἐκάθισε " τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιὼν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν" ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον, ποταμὸς πυρὸς πορευόμενος εἶλκεν ἔμπροσθεν αὐτοῦ. Χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Κριτήριον ἐκάθισε, καὶ βέὅλοι ἠνεῴχθησαν.᾽»--- «Καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἤρχετο ὡς Υἱὸς ἀνθρώπου, καὶ ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ αὐτῷ ἐδόθη ἡ ἐξουσία καὶ ἡ βασιλεία. Ἡ ἐξουσία αὑτοῦ ἐξουσία αἰώνιος, καὶ ἡ βασιλεία αὐτοῦ εἰς τὸν αἰῶνα ἔσται .» Καὶ, ε« Μετεστάθη ἡ ἀρχὴ τῶν θηρίων, καὶ ἐδόθη ἡ βασιλεία ἁγίοις ὙΨίστου. » Τοσαύτη συμφωνία των εὐαγγελικῶν κηρυγμάτων καὶ τῶν προφητικῶν θεσπισμάτων. Ἑνὸς γὰρ Θεοῦ ταῦτα κἀκεῖνα τὰ λόγια. Περὶ τούτου τοῦ πυρὸς καὶ Ἡσαῖας ὁ προφήτης φησί" ε« Τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; » -- Καὶ ἐν τῷ τέλει τῆς προφητείας φησίν" ε« Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σδεσθήσεται. » Ταύτὴν καὶ ὁ θεῖος Δαδὶδ θεσπίζων τὴν ἐπιφάνειαν ἔφη « Θεὸς, θεῶν Κύριος, ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν. Ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. Ὃ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. Πὺρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. » Καὶ ἐν ἑτέρῳ δὲ τῷ ψαλμῷ " « Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ, δικαιοσύνη καὶ κρῖμα κατόρθωσις τοῦ θρόνου αὐτοῦ " πὺρ ἐναντίον αὑτοῦ προπορεύσεται, καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. ν» Καὶ πάλιν " « Ὅτι ἤχει κρῖναι τὴν ἦν, κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν εὐθύτητι. » Καὶ διὰ Μαλαχίου τοῦ προφήτου αὐτὸς ὁ τῶν ὅλων Θεός -" ε« Ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσδίτην, ἵνα μὴ ἐλθὼν πατάξω τὴν γῆν ἄρδην. » Καὶ ὁ θεῖος ᾿Απόστολος τῷ μακαρίῳ Τίτῳ γράφων, τῇ προτέρᾳ τοῦ Σωτῆρος ἡμῶν ἐπιφανείᾳ καὶ τὴν δευτέραν συνέταξεν: « Ἐπεφάνη γὰρ, φησὶν, ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν ἀσέθειαν, καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεδῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλον θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ν» Ἔδειξε δὲ διὰ τούτων καὶ τὴν προτέραν ἐπιφάνειαν διὰ τὴν δευτέραν γεγενημένην. Τούτον γὰρ ἕνεκα, φησὶν, ἐπεφάνη, ἵνα ἀσεθδείας ἡμᾶς καὶ παρανομίας ξλευθερώσας, καὶ πᾶσαν ἀρετὴν ἔχπαιδεύσας, μετὰ θυμηδίας τὴν δευτέραν ἐπιφάνειαν θαυμάζει, ὅτι τῆς τῶν εἰδώλων πλάνης ἀπαλλαγέντες εἴλοντο δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ, καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ νεκρῶν, Ἰησοῦν τὸν ῥνόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. Καὶ ἙἬ ὁραίοις δὲ γράφων, τήνδε τὴν παρλυσίαν ἐμήνυσε προφητικῇ χρησάμενος μαρτυρίᾳ. ε« Ἔτι γὰρ, φησὶν, ὅσον ὅσον, ὁ ἐρχόμενος ἧξει καὶ οὐ χρονιεῖ. ) Ταῦτα δὲ καὶ Φιλιππησίους ἐδίδαξεν " « Ἡμῶν γὰρ, ἔφη, τὸ πολίτευμα Κύριον Ἰησοῦν. » Ὡσαύτως δὲ καὶ Θεσσαλονιχέας " ε« Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχατγέλου καὶ ἐν σάλπιγγι Θεοῦ καταδήσεται ἀπ᾽ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτοι, ν καὶ τὰ ἑξῆς. Ράδιον δὲ καὶ ἄλλας παραγαγεῖν μαρτυρίας, τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν χηρυττούσας, ἀλλ᾽ ἀποχρῶσι καὶ αὗται πεῖσαι καὶ τοὺς λίαν ἐριστιχούς,
Eptai de tauta mena tēn deuteran tou Sōtēros hēmōn epiphaneian. Houtō gTar kai tois apostolois hypescheto" « Hypagō kai erchomai pros hymas. » Kai auth΄:᾽ e« Palin eleusomai pros hymas kai paralēpsomai hymas pros emauton. n Kai en heterǭ chōriǭ " « Tote opsesthe ton Huion tou anthrōpou erchomenon ho epi tōn nephelōn tou ouranou en. tę̄ doxę̄ hautou, kai pantes hoi hagios, angeloi met᾽ autou. Tote chathesoi epi thronou doxēs hautou, kai aunachthēsetai emprosthen autou panta ta ethnē, kai aphori… orizei ta prodata apo tōn eriphōn, kai stēsei ta men prothata ek dexiōn hautou, ta de eriphia ex heuōnymōn. » Tautēn de autou tēn epiphaneian kai ho theios etheasato Daniēl. e Etheōroun, phēsin, heōs hou thronoi etethēsan, kai ho Palaios hēmerōn ekathise " to endyma autou leukon hōsei chiōn, kai hē thrix tēs kephalēs autou hōsei erion katharon" ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon, potamos pyros poreuomenos eilken emprosthen autou. Chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ. Kritērion ekathise, kai beoloi ēneǭchthēsan.᾽»--- «Kai idou epi tōn nephelōn tou ouranou ērcheto hōs Huios anthrōpou, kai heōs tou Palaiou tōn hēmerōn ephthase, kai autǭ edothē hē exousia kai hē basileia. Hē exousia hautou exousia aiōnios, kai hē basileia autou eis ton aiōna estai .» Kai, e« Metestathē hē archē tōn thēriōn, kai edothē hē basileia hagiois HyPsistou. » Tosautē symphōnia tōn euangelikōn kērygmatōn kai tōn prophētikōn thespismatōn. Henos gar Theou tauta kakeina ta logia. Peri toutou tou pyros kai Hēsaias ho prophētēs phēsi" e« Tis anangelei hymin ton topon ton aiōnion? » -- Kai en tǭ telei tēs prophēteias phēsin" e« Ho skōlēx autōn ou teleutēsei, kai to pyr autōn ou sdesthēsetai. » Tautēn kai ho theios Dadid thespizōn tēn epiphaneian ephē « Theos, theōn Kyrios, elalēse, kai ekalese tēn gēn, apo anatolōn hēliou mechri dysmōn. Ek Siōn hē euprepeia tēs hōraiotētos autou. Ho Theos emphanōs hēxei, ho Theos hēmōn, kai ou parasiōpēsetai. Pyr enōpion autou kauthēsetai, kai kyklǭ autou kataigis sphodra. » Kai en heterǭ de tǭ psalmǭ " « Nephelē kai gnophos kyklǭ autou, dikaiosynē kai krima katorthōsis tou thronou autou " pyr enantion hautou proporeusetai, kai phlogiei kyklǭ tous echthrous autou. n» Kai palin " « Hoti ēchei krinai tēn ēn, krinai tēn oikoumenēn en dikaiosynę̄, kai laous en euthytēti. » Kai dia Malachiou tou prophētou autos ho tōn holōn Theos -" e« Idou egō apostellō hymin Ēlian ton Thesditēn, hina mē elthōn pataxō tēn gēn ardēn. » Kai ho theios ᾿Apostolos tǭ makariǭ Titǭ graphōn, tę̄ proterą tou Sōtēros hēmōn epiphaneią kai tēn deuteran synetaxen: « Epephanē gar, phēsin, hē charis tou Theou hē sōtērios pasin anthrōpois, paideuousa hēmas, hina arnēsamenoi tēn asetheian, kai tas kosmikas epithymias, sōphronōs kai dikaiōs kai eusedōs zēsōmen en tǭ nyn aiōni, prosdechomenoi tēn makarian elpida, kai epiphaneian tēs doxēs tou megalon theou kai Sōtēros hēmōn Iēsou Christou. n» Edeixe de dia toutōn kai tēn proteran epiphaneian dia tēn deuteran gegenēmenēn. Touton gar heneka, phēsin, epephanē, hina asethdeias hēmas kai paranomias xleutherōsas, kai pasan aretēn echpaideusas, meta thymēdias tēn deuteran epiphaneian thaumazei, hoti tēs tōn eidōlōn planēs apallagentes eilonto douleuein Theǭ zōnti kai alēthinǭ, kai anamenein ton Huion autou ek tōn ouranōn, hon ēgeiren ek nekrōn, Iēsoun ton rhnomenon hēmas apo tēs orgēs tēs erchomenēs. Kai HeĒ horaiois de graphōn, tēnde tēn parlysian emēnyse prophētikę̄ chrēsamenos martyrią. e« Eti gar, phēsin, hoson hoson, ho erchomenos hēxei kai ou chroniei. ) Tauta de kai Philippēsious edidaxen " « Hēmōn gar, ephē, to politeuma Kyrion Iēsoun. » Hōsautōs de kai Thessalonicheas " e« Autos gar, phēsin, ho Kyrios en keleusmati, en phōnę̄ archatgelou kai en salpingi Theou katadēsetai ap᾽ ouranou, kai hoi nekroi en Christǭ anastēsontai prōtoi, n kai ta hexēs. Radion de kai allas paragagein martyrias, tēn deuteran tou Sōtēros hēmōn epiphaneian chēryttousas, all᾽ apochrōsi kai hautai peisai kai tous lian eristichous,
These things will be after the second appearance of our Savior. For so he promised the apostles: “I am going away and I am coming to you.” And again: “I will come again to you and take you to myself.” And in another place: “Then you will see the Son of man coming on the clouds of heaven in his glory, and all the holy angels with him. Then he will sit on the throne of his glory, and all the nations will be gathered before him, and he will separate … separates the sheep from the goats, and he will set the sheep at his right hand and the goats at his left.” This appearance of his the divine Daniel also beheld: “I watched,” he says, “until thrones were set, and the Ancient of Days sat; his garment was white as snow and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire; a river of fire flowed before him. Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and books were opened.” … “And behold, on the clouds of heaven came one like a son of man, and he reached the Ancient of Days, and to him was given the authority and the kingdom. His authority is an eternal authority, and his kingdom will be forever.” And: “The rule of the beasts was removed, and the kingdom was given to the saints of the Most High.” Such is the agreement of the gospel preaching and the prophetic oracles; for these words and those are of one God. About this fire the prophet Isaiah too says: “Who will tell you of the eternal place?” And at the end of the prophecy he says: “Their worm will not die, and their fire will not be quenched.” Prophesying this appearance the divine David said: “God, the Lord of gods, has spoken and called the earth from the rising of the sun to its setting. Out of Zion is the beauty of his comeliness. God will come openly, our God, and will not keep silent; fire will burn before him, and around him a mighty tempest.” And in another psalm: “Cloud and darkness are around him; righteousness and judgment are the establishment of his throne; fire will go before him and burn up his enemies round about.” And again: “For he comes to judge the earth, to judge the world in righteousness and the peoples in uprightness.” And through the prophet Malachi the God of all himself [says]: “Behold, I will send you Elijah the Tishbite, lest I come and strike the earth utterly.” And the divine Apostle, writing to the blessed Titus, joined the second appearance of our Savior to the first: “For the saving grace of God has appeared to all people, training us to renounce ungodliness and worldly desires and to live soberly, justly and godly in the present age, awaiting the blessed hope and the appearance of the glory of our great God and Savior Jesus Christ.” By these words he showed that the first appearance happened for the sake of the second. For this reason, he means, he appeared: that, having freed us from ungodliness and lawlessness and trained us in every virtue, [he might bring us] with joy to the second appearance. … He admires [the Thessalonians] because, freed from the error of idols, they chose to serve the living and true God and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. Writing to the Hebrews too, he announced this coming, using a prophetic testimony: “For yet a very little while, and the one who is coming will come and will not delay.” He taught the Philippians this too: “For our citizenship,” he said, “[is in heaven, from which we also await a Savior, the] Lord Jesus.” And likewise the Thessalonians: “For the Lord himself,” he says, “will descend from heaven with a command, with the voice of an archangel and with the trumpet of God, and the dead in Christ will rise first,” and so on. It is easy to bring forward other testimonies proclaiming the second appearance of our Savior, but these suffice to persuade even the very contentious.
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Ἑκεῖνο μέντοι ἀναγχαῖΐον προσθεῖναι τοῖς εἰρηςμένοις, ὡς πρὸ τῆς Δεσποτιχῆῇς ἐπιφανείας ἧξει φύσιν ἀνθρωπείαν ὑποδὺς ὁ τῶν ἀνθρώπων ἀλάστωρ, ὁ ἀντίθεος δαίμων, ὁ τῆς θείας προσηγορίας λῃστής. Καὶ καθάπερ πάλαι τὸ Θεός ὄνομα χεχλοφὼς ἐπιτέθειχεν ἑαυτῷ, καὶ τοῖς τῆς πονηρίας αὑτοῦ συνεργοῖς, καὶ πέπεικε τοὺς ἀνθρώπους διὰ τῶν χειροτμήτῶν ξοάνων τὸ θεῖον αὐτῷ σέόας προσενεγκεῖν, οὕτω τὴν τοῦ Δεσπότου Χριστοῦ προσηγορίαν σφετερισάμενο;, πάντας μὲν, ὡς ἕπος εἰπεῖν, ἐξαπατήσει, φεναχίσει δὲ καὶ τῶν σεπτὸν ὄνομα περικειμένων πολλοὺς, ἑαυτὸν εἶναι λέγων Χριστὸν, ὃν οἱ θεῖοι Δελεάσει δὲ καὶ τοὺς εὐαλώτους, θαυματουργίαις τισὶν ἀπατηλαΐῖς κεχρημένος " καὶ τοῦτο πολλοὶ μὲν τῶν προφητῶν αἰνιγματωδῶς προεῖπον ἐν τῇ Παλαιᾷ. Εὐρύτερον δὲ καὶ σαφέστερον τὰ περὶ τούτον τεθέσπιχεν ὁ θεῖος Δανιήλ. Εἰ δέ τινα τούτων καὶ σαφηνίσαι δεῖ, προανεπτύξαμεν ταῦτα, πᾶσαν κατὰ λέξιν ἡρμηνευχότες τὴν προφητείαν. Καὶ τὰ Θεσσαλονικεῦσι δὲ ὑπὸ τοῦ θείου Παύλον γραφέντα μετὰ τῶν ἄλλων ἐπιστολῶν ἑρμηνεύσαντες, μαχροτέροις ἣ κατὰ τὸ εἰωθὸς ἐχρησάμεθα λόγοις τὸ περὶ τοῦ ἀναγκαίως ὁ θεῖος ᾿Απόστηλος ἐξεπαίδευσεν, ὡς χρὴ ποότερον ταῖς -ἧς θεογνωσίας ἀκτῖσι χαταυγασθῆναι τὴν οἰκουμένην, καὶ δήλους γενέσθα: τοὺς τροφίμους τῆς πίστεως, καὶ ἀποκριθῆναι τῶν πεπιστευκότων ποὺς ἀντιλέγοντας, εἶθ᾽ οὕτω πρότερον ἐπιφανῆναι τὴν τοῦ Ψεύδους τεχνίτην, εἰς ἔλεγχον τῶν τῆς ἀληθείας μὴ δεξαμένων τὸ κήρυγμα. Τοῦτο γὰρ καὶ … « Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐ λαμδάνετέ με. Ἔρχεται ἄλλος ἐν τῷ ἰδίῳ ὀνόματι, κἀκεῖνον λῆψεσθε. » Ταὐτὸ δὲ τοῦτο καὶ ὁ θεῖος ᾿Απόστολος ἔφη" «᾿Ανθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὰ σωθῆναι αὐτούς " καὶ διὰ τοῦτο πέμψει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει, ἵνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλ᾽ εὐδοκήσαντες τῇ ἀδικίᾳ εἰς ἔλεγχον . ν Τοιγαροῦν τῶν ἥπιστη,κότων τῷ τῆς ἀληθείας κηρύγματι ἥξει τῆς πονηρίας ὁ πατὴρ καὶ διδάσκαλος. Ἐπειδὴ γὰρ Ἰουδαῖοι, τοῦ Θεοῦ δῆθεν ὑπερμαχοῦντες, ὡς ἀντίθεον τῷ σταυρῷ τὸν Δεσπότην προσήλωσαν, μέγιστος αὐτῶν ἔλεγχος τῆς ἀσεδείας γενήσεται τοῦ ᾿Αντιχρίστον ἡ παρουσία. Ὁ μὲν γὰρ Δεσπότης Χριστὸς, Θεὸς ὧν ἀληθινὸς, καὶ τοῦ ἀληθινοῦ Θεοῦ Υἱὸς, Υἱὸν ἀνθρώπου ἑαυτὸν καὶ ἄνθρωπον προσηγόρευσεν, ἀπὸ τῆς ὁρωμένης φύσεως τὰς προσηγορίας τιθεὶς, ὀλιγάκις δὲ Θεοῦ Υἱὸν ὠνόμασεν ἑαυτόν. Ὁ δὲ παμπόνηρος δαίμων, θεὸν μέγιστον ἑαυτὸν ὀνομάσει. Τοῦτο γὰρ καὶ ὁ ἅγιος ἄγγελος τὸν προφήτην ἐδίδαξε Δανιήλ ε« Ἐπὶ θεοὺς γὰρ, ἔφη, τῶν πατέρων αὑτοῦ οὐ συνήσει, καὶ θεὸν Μαζουρὶμ ἐπὶ τόπῳ ἑαυτοῦ δοξάσει» «πουτέστιν, ἰσχυρὸν καὶ δυνατὸν ἑαυτὸν προσαγορεύσει θεόν. ᾿᾽Αλλ᾽ ὅμως οἱ τὸν Δεσπότην ἐσταυρωχότες, ὡς Υιὸν Θεοῦ ἑαυτὸν ὀνομάσαντα, τούτῳ φανησομένῳ πιστεύσουσι, καὶ ταύτῃ δεικνύντες, ὡς ἔχθιστοι μὲν εἰσὶ τῆς ἀληθείας, ἐργάται δὲ τοῦ ψεύδους. Τούτου δὴ χάριν ἐνδίδωσιν ὁ πάνσοφος ἐπιφανῆναι τὸν ἁλιτήριον. Εὔδηλον γὰρ ὡς οὐκ ἂν ὥφθη μὴ βουλομένου Θεοῦ. Οὐ μὴν ἐνέργειαν καλοῦμεν τὴν βούλησιν. Κακῶν γὰρ ἀναίτιος ὁ θεὸς, καὶ κατὰ τοὺς ἔξω σοφούς. Οὐδὲ γὰρ τὸν Κάϊν αὐτὸς ἀνδροφόνον ἀπέφηγεν, ἐπειδὴ βουληθέντα τὸν ἀδελφὸν ἀνελεῖν οὐκ ἐκώλυσεν, Οὐδὲ τοῦ Ἰαχὼδ τοὺς παῖδας αὑτὸς ἀποδόσθαι τὸν Ἰωσὴφ παρεσκεύασεν, ἐπειδήπερ αὑτῶν οὐκ ἔπαυσε τὴν ἐγχείρησιν. Ἔστ' γὰρ εὑρεῖν, κἀκείνους μὲν κακῶς χρησαμένους τῷ αὐθαιρέτῳ τῆς Ὑνώμης, τὸν δὲ πάνσοφον Δεσπότην διὰ τῆς ἐχείνων πονηρίας δείξαντα τὴν τῶν ὀνείρων ἀλήθειαν. Οὕτω ποιγαροῦν καὶ τοῦτον συγχωρεῖ φανῆναι, τὴν ἐχείνου πονηρίαν γυμνῶν, καὶ τὴν τῶν Ἰουδαίων μοχθηρίαν ἐλέγχων. Ἐπιφέρει δὲ ὅτι τάχιστα, τούτῳ μὲν παν… ἐκείνον, καὶ τὴν σωτήριον αὐτοῦ προμηνύοντα παρουσίαν.» Ὁ μέντοι τῆς ἀληθείας ἀντίπαλος τὴν Δεσποτικὴν ὡς ἐπίπαν μιμήσεται παρονσίαν, καὶ αχεῦος ἀνθρώπειον ἐκλεξάμενος τῆς οἰκείας ἄξιον ἐνεργείας, οὕτω παραχρήσεται τοῖς ἀνθρώποις, ταῖς ῥήδην ἐδίδαξεν ὁ θεῖος ᾿Απόστολος δι᾽ ὧν θεσσαλονιχεῦσιν ἐπέστειλε. Λέγει ὃὲ οὕτως" ε« Ἐρωτῶμεν δὲ ὑμᾶς, ὦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡμῶν ἐπιτυναγωγῆς ἐπ᾽ αὐτὸν, εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὺς, μηδὲ θροεῖσθαι, μήτε διὰ πνεύματος, μῆτε διὰ λόγων, μῆτε δι᾽ ἐπιότολῆς ὡς δι᾽ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα Κυρίου. » Διὰ δὲ τούτων δεδήλωκεν, ὥς τινες αὐτοὺς ἐξηπάξησαν, εἰρηκότες τὸν ᾿Απόστολον φάναι πελάσαὶϊ τοῦ Κυρίον τὴν παρουσίαν. “Ὅθεν ὁὺ μόνον τὴν διὰ ῥημάτων καὶ διὰ γραμμάτων ἀπηγόρευσεν ἀπάτην, ἀλλὰ χὰϊ διὰ τῆς νομιζομένης προφητικῆς προῤῥήσεως. Τοῦτο γὰρ εἶπε’ ε Μῆτε διὰ πνεύματος. » Εἶτα ἐπάγει " ε δὴ τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον, ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ὑπερἀιρόμενος ἐπὶ πάντα λεγόμενον θεὸν. ἢ σέδασμα, ὥστε αὐτὸν καὶ εἰς τὸν ναὸν τοῦ θεοῦ ὡς θεὸν καθίδαι, ἀποδειχνύοντα ἑαυτὸν ὅτι ἔστι θεός. ν 'Δποστασίαν αὐτὴν τοῦ ᾿Ἀντιχρίστου καλεῖ τὴν παρουσίαν. Πολλοὶ γὰρ ὑπὸ τῶν ἐσομένων τεράτων ἐξαπατώενοι τῆς ἀληθείας ἀποστήσονται, καὶ τὸ Ψεῦδος ἀσπάσονται. “Αθρωπον δὲ αὐτὸν ἁμαρτίας, καὶ υἱὸν ἀπω.λείας ἐκάλεσε, καὶ τὴν ὁρωμένην φύσιν ἐπιδεικνὺς, καὶ τὴν παντοδαπὴν τῆς ἀμαρτίας ἀποκαλύπτων ἐνέργειαν. Ἐδήλωσε δὲ αὐτοῦ καὶ τὴν τυραννίδα, καὶ τὸν τύφον, καὶ τὴν ἀλαζονείαν, ἂντικείβμενον καὶ ὑπεραιρόμενγον καλέσας, καὶ δείξας, ὡς οὐ μόνον τῶν ψευδωνύμων θεῶν ἑαυτὸν ὑπέρτερον ὀνομάσει, ἀλλὰ κἀν τῷ θείῳ νεῷ ὡς Θεὸς προσεδρεύσει. Θεῖον δὲ γεὼν τὰς ἐκκλησίας καλεῖ. Εἶτα αὐτοὺς ἀναμιμνήσκων ἃ πολλάκις ἐδίδαξεν" ὁ Οὐ μνημονεύετε, φησὶ, ὅτι ἔτι ὧν πρὸς ὑυᾶς ταῦτα ἔλεγον ὑμῖν; Καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῇναι αὐτὸν τῷ ἑαυτοῦ καιρῷ. » "Ἤδη ἂν ὥφθη, φησὶν, εἴπερ αὐτὸν μὴ ἡ θεία διεκώλυσε χάρις, καὶ τῷ ἀρμοδίῳ τὴν ἐκείνου παρουσίαν ἀπε κλήρου χαιρῷ. ε Τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας.» Διὰ δὲ τούτων αἰνίττεται τὰς τηνικαῦτα φυείσας αἱρέσεις. Μόνον ὁ κατέχων ἄρτι, ἕως ἐκ μέσου γένηται. Ὁ θεῖος αὐτὸν, φησὶν, ὄρος ἐπἔχει φανῆναι. Δεῖ γὰρ, κἀτὰ τὴν θείαν πρόῤῥησιν, εἰς πάντα τὰ ἔθνη κηρυχθῆναι τὸ Εὐαγγέλιον, εἶθ᾽ οὕτως ἑκεῖνον ὀφθῆναι. ε Καὶ τότε ἀποκαλυφθήσεται᾽ ὁ ἄνομος, ὃν ὁ Κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὑτοῦ, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς καρουσίας αὑτοῦ. » Σαφῶς ἔδειξεν, ὡς εὐθὺς ὁ Δεσπότης ἐπιφανεὶς, φροῦδον ἀποφανεὶ τὸν ἀλάστορα, καὶ τοῖς αἰωνίοις παραδώϑει κολαστηρίοις, οὗ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾷ ἐν πάσῃ δυνάμει, καὶ σημείοις, καὶ τέρασι Ψεύδους, καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας ἐν τοῖς ἀπολλομένοις. Οὐ γὰρ πάντας ἀγρεύσει πρὸς ὄλεθρον, ἀλλὰ τοὺς εὑρίπιστον καὶ εὐεξαπάτητον κεκτημένους τὴν γνώμην. Ἐδίδαξε δὲ, ὡς καὶ Σατᾶν τοῦ διαδόλον τὴν ἐνέργειαν δέξεται. Καθάπερ γὰρ ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, τοῖς μὲν ἁγίοις προφήταις, καὶ τοῖς ἱεροῖς ἀποστόλοις, καὶ μέντοι καὶ τοῖς. ἄλλοις ἁγίοις, διένειμε τοῦ παναγίου Πνεύματος τὰ χαρίσματα, ἐνανθρωπήσας δὲ οὐ μερικήν τινα τῇ ληφθείσῃ φύσει δέδωκε χάριν, ἀλλὰ πᾶν τὸ πλήρωμα τῆς θεότητος, κατὰ τὸν ᾿Απόστολον, ηὐδόκησεν ἐν αὐτῷ κατοικῆσαι" οὕτως ὁ διάδολος, τοῖς μὲν ἄλλοις ἀνθρώποις, ὅσοις ἔπεισεν ἐργάτας γενέσθαι πονηρίας, οὐ πάσας ἐντέθειχε τὰς τῆς κακίας ἰδέας" τούτῳ δὲ ὅλος αὐτὸς συναφθεὶς, τὰς παντοδαπὰς αὑτοῦ τῆς πονηρίας δι᾽ αὐτοῦ μηχανὰς ἐπιδείξει. Εἶτα λέγει καὶ τῆς συγχωρήσεως τὴν αἰτίαν " εἾΑνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο, εἰς τὸ σωθῆναι αὐτούς. Καὶ διὰ τοῦτο πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει" ἕνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλ᾽ εὐδοκήσαντες τῇ ἀδικίᾳ . ν Ταῦτα καὶ περὶ τοῦ ἀντιχρίστου παρὰ τῆς θείας Γραφῖς ἐδιδάχθημεν. Ἐν κεφαλαίῳ δὲ καὶ τὰ περὶ τούτου γεγράφαμεν, ἐπειδήπερ καὶ τὸν προφήτην Δανιὴλ, καὶ τὸν ᾿Απόστολον ἑρμηνεύοντες, μαχροτέροις τοῖς περὶ τῆς τούτου παρουσίας ἐχρησάμεθα λόγοις, καὶ ῥάδιον τῷ βουλομένῳ τοῖς ὑποδείγμασιν ἐντυχεῖν ἐκείνοις, καὶ εἴ τι παραλελοίπαμεν ἐν τούτοις, ἐν ἐκείνοις εὑρεῖν. Ταῦτα καρὰ τῶν θεοφόρων ἀνδρῶν, προφητῶν, φημὶ, καὶ ἀποστόλων, καὶ τῶν ἐκείνους διαδεξαμένων, παρεΐίλογισμοῖς, ἀλλὰ θείοις λόγοις πιστεύσασα. Ἐπειδὴ δὲ καὶ τὴν ἠθικὴν διδασκαλίαν διέφθειραν οἱ παμμίαροι, καὶ ἐναντίας ἀλλήλοις ἐπενόησαν ἀτραπούς" οἱ μὲν γὰρ τὸν γάμον πορνείαν ὠνόμασαν, οἱ δὲ πᾶδαν ἔχθεσμον καὶ ἀθέμιτον ἀκολασίαν ἡ σπάσαντο" φέρε καὶ τὸ ἐν τοῖς ἐθιχοῖς τῆς Ἐκκλησίας ἐπιδεί-
Hekeino mentoi ananchaiïon prostheinai tois eirēsmenois, hōs pro tēs Despotichēę̄s epiphaneias hēxei physin anthrōpeian hypodys ho tōn anthrōpōn alastōr, ho antitheos daimōn, ho tēs theias prosēgorias lę̄stēs. Kai kathaper palai to Theos onoma chechlophōs epitetheichen heautǭ, kai tois tēs ponērias hautou synergois, kai pepeike tous anthrōpous dia tōn cheirotmētōn xoanōn to theion autǭ seoas prosenenkein, houtō tēn tou Despotou Christou prosēgorian spheterisameno?, pantas men, hōs hepos eipein, exapatēsei, phenachisei de kai tōn septon onoma perikeimenōn pollous, heauton einai legōn Christon, hon hoi theioi Deleasei de kai tous eualōtous, thaumatourgiais tisin apatēlaïis kechrēmenos " kai touto polloi men tōn prophētōn ainigmatōdōs proeipon en tę̄ Palaią. Euryteron de kai saphesteron ta peri touton tethespichen ho theios Daniēl. Ei de tina toutōn kai saphēnisai dei, proaneptyxamen tauta, pasan kata lexin hērmēneuchotes tēn prophēteian. Kai ta Thessalonikeusi de hypo tou theiou Paulon graphenta meta tōn allōn epistolōn hermēneusantes, machroterois hē kata to eiōthos echrēsametha logois to peri tou anankaiōs ho theios ᾿Apostēlos exepaideusen, hōs chrē pooteron tais -hēs theognōsias aktisi chataugasthēnai tēn oikoumenēn, kai dēlous genestha: tous trophimous tēs pisteōs, kai apokrithēnai tōn pepisteukotōn pous antilegontas, eith᾽ houtō proteron epiphanēnai tēn tou Pseudous technitēn, eis elenchon tōn tēs alētheias mē dexamenōn to kērygma. Touto gar kai … « Egō ēlthon en tǭ onomati tou Patros mou, kai ou lamdanete me. Erchetai allos en tǭ idiǭ onomati, kakeinon lēpsesthe. » Tauto de touto kai ho theios ᾿Apostolos ephē" «᾿Anth᾽ hōn tēn agapēn tēs alētheias ouk edexanto eis ta sōthēnai autous " kai dia touto pempsei autois ho theos energeian planēs eis to pisteusai autous tǭ pseudei, hina krithōsi pantes hoi mē pisteusantes tę̄ alētheią, all᾽ eudokēsantes tę̄ adikią eis elenchon . n Toigaroun tōn hēpistē,kotōn tǭ tēs alētheias kērygmati hēxei tēs ponērias ho patēr kai didaskalos. Epeidē gar Ioudaioi, tou Theou dēthen hypermachountes, hōs antitheon tǭ staurǭ ton Despotēn prosēlōsan, megistos autōn elenchos tēs asedeias genēsetai tou ᾿Antichriston hē parousia. Ho men gar Despotēs Christos, Theos hōn alēthinos, kai tou alēthinou Theou Huios, Huion anthrōpou heauton kai anthrōpon prosēgoreusen, apo tēs horōmenēs physeōs tas prosēgorias titheis, oligakis de Theou Huion ōnomasen heauton. Ho de pamponēros daimōn, theon megiston heauton onomasei. Touto gar kai ho hagios angelos ton prophētēn edidaxe Daniēl e« Epi theous gar, ephē, tōn paterōn hautou ou synēsei, kai theon Mazourim epi topǭ heautou doxasei» «poutestin, ischyron kai dynaton heauton prosagoreusei theon. ᾿᾽All᾽ homōs hoi ton Despotēn estaurōchotes, hōs Uion Theou heauton onomasanta, toutǭ phanēsomenǭ pisteusousi, kai tautę̄ deiknyntes, hōs echthistoi men eisi tēs alētheias, ergatai de tou pseudous. Toutou dē charin endidōsin ho pansophos epiphanēnai ton halitērion. Eudēlon gar hōs ouk an hōphthē mē boulomenou Theou. Ou mēn energeian kaloumen tēn boulēsin. Kakōn gar anaitios ho theos, kai kata tous exō sophous. Oude gar ton Kaïn autos androphonon apephēgen, epeidē boulēthenta ton adelphon anelein ouk ekōlysen, Oude tou Iachōd tous paidas hautos apodosthai ton Iōsēph pareskeuasen, epeidēper hautōn ouk epause tēn encheirēsin. Est' gar heurein, kakeinous men kakōs chrēsamenous tǭ authairetǭ tēs Hynōmēs, ton de pansophon Despotēn dia tēs echeinōn ponērias deixanta tēn tōn oneirōn alētheian. Houtō poigaroun kai touton synchōrei phanēnai, tēn echeinou ponērian gymnōn, kai tēn tōn Ioudaiōn mochthērian elenchōn. Epipherei de hoti tachista, toutǭ men pan… ekeinon, kai tēn sōtērion autou promēnyonta parousian.» Ho mentoi tēs alētheias antipalos tēn Despotikēn hōs epipan mimēsetai paronsian, kai acheuos anthrōpeion eklexamenos tēs oikeias axion energeias, houtō parachrēsetai tois anthrōpois, tais rhēdēn edidaxen ho theios ᾿Apostolos di᾽ hōn thessalonicheusin epesteile. Legei hoe houtōs" e« Erōtōmen de hymas, ō Kyriou hēmōn Iēsou Christou, kai hēmōn epitynagōgēs ep᾽ auton, eis to mē tacheōs saleuthēnai hymas apo tou nous, mēde throeisthai, mēte dia pneumatos, mēte dia logōn, mēte di᾽ epiotolēs hōs di᾽ hēmōn, hōs hoti enestēken hē hēmera Kyriou. » Dia de toutōn dedēlōken, hōs tines autous exēpaxēsan, eirēkotes ton ᾿Apostolon phanai pelasaiï tou Kyrion tēn parousian. “Hothen hou monon tēn dia rhēmatōn kai dia grammatōn apēgoreusen apatēn, alla chaï dia tēs nomizomenēs prophētikēs prorrhēseōs. Touto gar eipe’ e Mēte dia pneumatos. » Eita epagei " e dē tis hymas exapatēsę̄ kata mēdena tropon, hoti ean mē elthę̄ hē apostasia prōton, kai apokalyphthę̄ ho anthrōpos tēs hamartias, ho huios tēs apōleias, ho antikeimenos kai hyperairomenos epi panta legomenon theon. ē sedasma, hōste auton kai eis ton naon tou theou hōs theon kathidai, apodeichnyonta heauton hoti esti theos. n 'Dpostasian autēn tou ᾿Antichristou kalei tēn parousian. Polloi gar hypo tōn esomenōn teratōn exapatōenoi tēs alētheias apostēsontai, kai to Pseudos aspasontai. “Athrōpon de auton hamartias, kai huion apō.leias ekalese, kai tēn horōmenēn physin epideiknys, kai tēn pantodapēn tēs amartias apokalyptōn energeian. Edēlōse de autou kai tēn tyrannida, kai ton typhon, kai tēn alazoneian, antikeibmenon kai hyperairomengon kalesas, kai deixas, hōs ou monon tōn pseudōnymōn theōn heauton hyperteron onomasei, alla kan tǭ theiǭ neǭ hōs Theos prosedreusei. Theion de geōn tas ekklēsias kalei. Eita autous anamimnēskōn ha pollakis edidaxen" ho Ou mnēmoneuete, phēsi, hoti eti hōn pros hyyas tauta elegon hymin? Kai nyn to katechon oidate, eis to apokalyphthę̄nai auton tǭ heautou kairǭ. » "Ēdē an hōphthē, phēsin, eiper auton mē hē theia diekōlyse charis, kai tǭ armodiǭ tēn ekeinou parousian ape klērou chairǭ. e To gar mystērion ēdē energeitai tēs anomias.» Dia de toutōn ainittetai tas tēnikauta phyeisas haireseis. Monon ho katechōn arti, heōs ek mesou genētai. Ho theios auton, phēsin, oros epechei phanēnai. Dei gar, kata tēn theian prorrhēsin, eis panta ta ethnē kērychthēnai to Euangelion, eith᾽ houtōs hekeinon ophthēnai. e Kai tote apokalyphthēsetai᾽ ho anomos, hon ho Kyrios Iēsous anelei tǭ pneumati tou stomatos hautou, kai katargēsei tę̄ epiphaneią tēs karousias hautou. » Saphōs edeixen, hōs euthys ho Despotēs epiphaneis, phroudon apophanei ton alastora, kai tois aiōniois paradōϑei kolastēriois, hou estin hē parousia kat᾽ energeian tou Sataną en pasę̄ dynamei, kai sēmeiois, kai terasi Pseudous, kai en pasę̄ apatę̄ adikias en tois apollomenois. Ou gar pantas agreusei pros olethron, alla tous heuripiston kai euexapatēton kektēmenous tēn gnōmēn. Edidaxe de, hōs kai Satan tou diadolon tēn energeian dexetai. Kathaper gar ho monogenēs tou Theou Huios, tois men hagiois prophētais, kai tois hierois apostolois, kai mentoi kai tois. allois hagiois, dieneime tou panagiou Pneumatos ta charismata, enanthrōpēsas de ou merikēn tina tę̄ lēphtheisę̄ physei dedōke charin, alla pan to plērōma tēs theotētos, kata ton ᾿Apostolon, ēudokēsen en autǭ katoikēsai" houtōs ho diadolos, tois men allois anthrōpois, hosois epeisen ergatas genesthai ponērias, ou pasas entetheiche tas tēs kakias ideas" toutǭ de holos autos synaphtheis, tas pantodapas hautou tēs ponērias di᾽ autou mēchanas epideixei. Eita legei kai tēs synchōrēseōs tēn aitian " eIAnth᾽ hōn tēn agapēn tēs alētheias ouk edexanto, eis to sōthēnai autous. Kai dia touto pempsei autois ho Theos energeian planēs, eis to pisteusai autous tǭ pseudei" hena krithōsi pantes hoi mē pisteusantes tę̄ alētheią, all᾽ eudokēsantes tę̄ adikią . n Tauta kai peri tou antichristou para tēs theias Graphis edidachthēmen. En kephalaiǭ de kai ta peri toutou gegraphamen, epeidēper kai ton prophētēn Daniēl, kai ton ᾿Apostolon hermēneuontes, machroterois tois peri tēs toutou parousias echrēsametha logois, kai rhadion tǭ boulomenǭ tois hypodeigmasin entychein ekeinois, kai ei ti paraleloipamen en toutois, en ekeinois heurein. Tauta kara tōn theophorōn andrōn, prophētōn, phēmi, kai apostolōn, kai tōn ekeinous diadexamenōn, pareïilogismois, alla theiois logois pisteusasa. Epeidē de kai tēn ēthikēn didaskalian diephtheiran hoi pammiaroi, kai enantias allēlois epenoēsan atrapous" hoi men gar ton gamon porneian ōnomasan, hoi de padan echthesmon kai athemiton akolasian hē spasanto" phere kai to en tois ethichois tēs Ekklēsias epidei-
It is necessary, however, to add to what has been said that before the Lord's appearance the scourge of humankind, the God-opposing demon, the robber of the divine name, will come, having put on human nature. As long ago he stole the name God and put it on himself and the workers of his wickedness, and persuaded people to offer him divine worship through hand-carved images, so, appropriating the name of Christ the Master, he will deceive practically everyone, and will cheat many even of those who bear the venerable name, saying that he is Christ, whom the divine … He will entice the easily caught, using certain deceitful wonders. Many of the prophets foretold this in riddles in the Old [Testament]; the divine Daniel prophesied about him more broadly and clearly. If any of these things need clarifying, we have already unfolded them, having interpreted the whole prophecy word by word. And having interpreted what the divine Paul wrote to the Thessalonians together with the other letters, we used longer words than usual about …. The divine Apostle necessarily taught that the world must first be lit up by the rays of the knowledge of God, the nurslings of the faith become manifest, and those who contradict be separated from those who have believed; and then the craftsman of falsehood will appear, to convict those who did not receive the preaching of the truth. For this [the Lord also said to the Jews]: “I have come in my Father's name, and you do not receive me; another comes in his own name, and him you will receive.” The divine Apostle said the same thing: “Because they did not receive the love of the truth so as to be saved, therefore God will send them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness.” So the father and teacher of wickedness will come to convict those who disbelieved the preaching of the truth. For since the Jews, supposedly fighting for God, nailed the Master to the cross as opposed to God, the coming of the Antichrist will be the greatest conviction of their impiety. For Christ the Master, though true God and Son of the true God, called himself Son of man and man, giving himself titles from the visible nature, and only rarely named himself Son of God. But the all-wicked demon will name himself the greatest god. For this the holy angel taught the prophet Daniel: “He will not regard the gods of his fathers, and he will glorify the god Maozim in his place,” that is, he will call himself the strong and mighty god. Yet those who crucified the Master for naming himself Son of God will believe this one when he appears, showing by this that they are the bitterest enemies of the truth and workers of falsehood. For this reason the all-wise one permits the accursed one to appear; for it is clear that he would not appear if God did not will it. We do not, however, call the will an activity; for God is not the cause of evils, as even the wise men outside agree. He did not himself make Cain a murderer because he did not prevent him when he wished to kill his brother; nor did he himself bring Jacob's sons to sell Joseph because he did not stop their attempt. One can find that they misused the free choice of their will, while the all-wise Master, through their wickedness, showed the truth of the dreams. So too he permits this one to appear, exposing his wickedness and convicting the depravity of the Jews. And he brings on very swiftly … for this one, and [sends the forerunner] announcing his saving coming. The adversary of the truth will imitate the Lord's coming in every respect, and choosing a human vessel worthy of his own working, he will thus deceive people …. The divine Apostle taught this expressly in what he wrote to the Thessalonians. He speaks thus: “We ask you, brothers, concerning the coming of our Lord Jesus Christ and our gathering to him, not to be quickly shaken in mind or alarmed, either by spirit, or by word, or by letter as from us, as though the day of the Lord had come.” By these words he showed that some had deceived them, saying that the Apostle had said that the Lord's coming was near. Hence he forbade not only deceit through words and letters, but also through supposed prophetic prediction; for this is what he meant by “nor by spirit.” Then he adds: “Let no one deceive you in any way; for unless the apostasy comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself against everything called god or object of worship, so that he sits in the temple of God as God, proclaiming himself that he is God.” He calls the coming of the Antichrist itself apostasy; for many, deceived by the wonders to come, will depart from the truth and embrace falsehood. He called him man of sin and son of perdition, both showing the visible nature and revealing the manifold working of sin. He showed also his tyranny, conceit and boastfulness, calling him the one who opposes and exalts himself, and showing that he will name himself higher not only than the falsely named gods, but will also sit in the divine temple as God. He calls the churches the divine temple. Then he reminds them of what he had often taught: “Do you not remember that while I was still with you I told you these things? And now you know what restrains, so that he may be revealed in his own time.” He would already have appeared, he means, had not divine grace prevented him and allotted his coming to the fitting time. “For the mystery of lawlessness is already at work.” By these words he hints at the heresies that had sprung up at that time. “Only the one who now restrains, until he is out of the way.” The divine decree, he means, holds him back from appearing; for, according to the divine prediction, the gospel must be preached to all the nations, and then he will be seen. “And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of his mouth and destroy by the appearance of his coming.” He showed clearly that the Master, as soon as he appears, will make the destroyer vanish and hand him over to eternal punishments; “whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness among those who are perishing.” For he will not catch all for destruction, but those whose minds are fickle and easily deceived. He taught too that he will receive the working of Satan the devil. For as the only-begotten Son of God distributed the gifts of the all-holy Spirit to the holy prophets, the sacred apostles and the other saints, but when he became man gave the nature he assumed not some partial grace, but, according to the Apostle, all the fullness of the Godhead was pleased to dwell in him; so the devil did not put every form of wickedness into the other people he persuaded to become workers of wickedness, but, wholly joined to this one, he will display through him all the devices of his wickedness. Then he states the reason for the permission: “Because they did not receive the love of the truth so as to be saved. Therefore God will send them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness.” This is what we have been taught by the divine Scripture about the Antichrist. We have written about him in summary, since in interpreting the prophet Daniel and the Apostle we used longer words about his coming, and it is easy for anyone who wishes to read those commentaries and find there anything we have left out here. These things the church [has learned] from the God-inspired men, I mean the prophets and apostles and their successors, [believing not human] reasonings but divine words. But since the utterly foul men also corrupted moral teaching and devised paths opposed to one another (for some called marriage sexual immorality, while others embraced every lawless and unholy licentiousness), come, let us show the [moderation] in the church's moral teaching too ….
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Κέρδων μὲν οὖν καὶ Μαρκίων τὴν παρθενίαν ἕνομοθέτησαν τῷ Δημιουργῷ πολεμοῦντες, ἵνα μὴ διὰ τοῦ γάμον τὴν ἐχείνου δημιουργίαν αὐξήσωσιν. Ὃ δὲ Μάνης τὸν γάμον τῆς ὕλης ὠνόμασε συνεργὸν. καὶ τούτου χάριν παρθενεύειν ἐκέλευσε. Σατορνῖλος δὲ καὶ Τατιανὺς προφανῶς τὸν γάμον τοῦ διαδόλου ὠνόμᾶσαν. Ὁ Δεσπότης δὲ Θεὸς νόμους μὲν περὶ πλρθενίας οὐ τέθεικεν᾽ οἷδε γὰρ ὑπὲρ φύσιν τὸ χρῆμα " ταῖς δὲ ταύτης εὐφημίαις ἐπὶ τὸν ἀγῶνα τοὺς βουλομένους προέτρεψεν. Ἑϊρηκότων γὰρ τῶν ἀποστόλων" « Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνδρὸς μετὰ γυναικὸς, οὐ συμφέρει γῆμαι, » ὑπολαδὼν ὁ Κύριος εἶπεν: « Οὐ πάντες χωροῦσι τὸν λόγον τοῦτον, ἀλλ᾽ οἷς δέδοται. Εἰσὶ γὰρ εὐνοῦχοι, οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων᾽ καί εἰσιν εὐνοῦχοι, οἵἴτίνες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τοῦ Θεου. » Τοῦτο δὲ οὐ περὶ τῆς τῶν μορίων, ἀλλὰ περὶ τῆς τῶν ἀτόπων λογισμῶν εἴρηκεν ἐκτομῆς. Εἶτα ἐπήγαγεν' « Ὁ δυνάμενος χωρεῖν, χωρείτω. » Οὗ δὴ χάριν καὶ ὁ θεῖος ᾿Απόστολος περὶ παρθενίας εἰσφέρων φησίν" « Ἐπιταγὴν Κυρίου οὐκ ἔχω" νόμον γὰρ περὶ παρθενίας ὃ Κύριος οὐ τέθεικε" γνώμην δὲ δίδωμι ὡς ἢλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. » Συμδουλεύω δὲ, φησὶν, οὐ νομοθετῶ, καὶ τοῦτο, οὐ θρασύτητι χρώμενος, ἀλλὰ ψήφῳ θείᾳ τὴν τοῦ κηρύγματος ὑπουργίαν δεξάμενος. ε« Νομίζω οὖν τοῦτο καλὸν ὑπάρχειν ἀνθρώπῳ τὸ οὕτως εἶνα!. » Τὸ δὲ γομέζω τέθεικεν, οὐκ ἐνδοιάζων περὶ ὧν συνεθούλευεν, ἀλλὰ κολάζων τὸν λόγον, ἵνα μὴ γένηται νόμος. Ὃ γὰρ νόμος καὶ παράδασιν ἔχει, ἡ δὲ παράθδασις ἐπιφέρει καὶ τιμωρίαν. Τούτου δὲ ἕνεκα τὸ γομίζω προστέθειχεν, ἵνα δείξῃ συμδουλὴν, ἀλλ᾽ οὐ νόμον, ὄντα τὸν λόγον. Εἶτα δείκνυσι, τί χαλὸν προσηγόρευσεν « Δέδεσαι γυναικί;; μὴ ζήτει λύσιν. Λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. » Τῶν γὰρ αἶρετιχῶν τὰ δηλητήρια φάρμακα προορῶν, κατασκευάζει τὴν προφυλαχτιχὴν θεραπείαν. Διὸ δὴ πρότερον ἐδεδαίωσε τοῦ γάμου τὸν νόμον, εἶθ᾽ οὕτως τὰς περὶ τῆς παρθενίας ὑποθήκας εἰσήνεγκεν. Ἵνα γὰρ μὴ τις αὐτὸν ὑπολάδῃ τοῦ γάμου κατηγοροῦντα τὴν ἁγνείαν νομοθετεῖν, ἀναγκαίως τοῦ γάμου τὸν νόμον ἐχράτυνεν, εἰπών" « Μὴ ζήτει λύσιν" » ταὐτὸ δὲ τοῦτο τεθεικὼς ἐπὶ τῆς ἁγνείας, καὶ εἰπών" « Μὴ ζήτει γυναΐῖχα, » οὐκ ἐνέμεινε τῷ ὅρῳ, ἀλλ᾽ ἐπήγαγεν’ « Ἐὰν δὲ καὶ γήμῃς, οὐκ ἥμαρτες, καὶ ἐὰν γήμῃ ἡ παρθένος, οὐκ ἥμαρτεν. » Οὐ γὰρ ὡς παρανομίαν παραινῶ φεύγειν τὸν γάμον, ἀλλ᾽ ὡς ἐπ κρείττονα βίον προτρέπων. Ἐπιδείκνυσι δὲ καὶ τὸ κέρδος τῆς παρθενίας. Περὶ γὰρ τῶν γαμούντων ἔφη" « θλίψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι. » Εἰς πολλὰς γὰρ ὁ γεγαμηχὼς περισπᾶται φροντίδας, οὐ μόνον γυναικὸς, ἀλλὰ καὶ παίδων, καὶ οἰκετῶν, καὶ θεραπαινίδων ἐπιμελούμενος " καὶ τοῦτο σημαίνων ἔφη" « Θλῖψιν δὲ τῇ σαρκὶ ξἔξουσιν οἱ τοιοῦτοι. ν Γυμνοῖ δὲ καὶ τὴν οἰκείαν φιλοστοργίαν: ἔρη γάρ᾽ ε« Ἐγὼ δὲ ὑμῶν φείδομαι. » Καὶ μετ᾽ ὀλίγα" ε« θέλω δὲ ἀμερίμνους ὑμᾶς εἶναι. » Εἶτα σύγκρισιν ᾿ ποιεῖ καὶ παρεξέτασιν τοῦ γεγαμηχότος καὶ τοῦ τὴν ἀγαμίαν ἀσπαζομένου. « Ὁ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ" ὁ δὲ γαμῆσας, μεριμνᾷ τὰ τοῦ χόσμηυ, πῶς ἀρέσει τῇ γυναικί. Μεμέρισται καὶ ἢ γυνὴ καὶ ἣ παρθένος. Ἢ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ, ἵνα ἧ ἁγία καὶ σώματι καὶ πνεύματι. Ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί. ν Διαῤῥήδην δὲ ἐδίδαξεν ἐν τούτοις τῆς παρθενίας τὴν χρείαν. Οὐ γὰρ ὡς παράνομον κελεύει φεύγειν τὸν … παρθενίαν. Εἰς πολλὰ γὰρ ἢ τῶν γεγαμηκότων μεριζομένη διάνοια, τὸν ἀχριδῇ καὶ τέλειον κατορθῶσαι βίον κωλύεται" οἱ δὲ τὴν μοναδικὴν ζωὴν προολόμε-γοι πᾶσαν ἀπονέμουφι τοῖς θείοις τὴν μέριμναν. Ἐπιμένει δὲ, καὶ τὸ συμφέρον ἐπιδεικνὺς,. καὶ τὴν νομικὴν ἀνάγκην ἐχθαλὼν τοῦ λόγου ε« Τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον λέγω, οὐκ ἵνα βρόχον ὑμῖν ἐπιδάλω. » Οὐ γὰρ ἀνάγκῃ τὸν οὐ βουλόμενον τοῦτο γὰρ ἐπήγαγεν" ε« ᾿Αλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ Κυρίῳ ἀπερισπάστως. » Ὁ γὰρ τῆς γαμικής ζεύγλης ἐλεύθερος, οὐπετῶς ἕλκει τὸν τούποὺ ζυγὸν, οὐδενὸς αὐτὸν ἑτέρου τῆς ἀγαθῇς προσμων αἱρετιχῶν διελέγχων νομοθεσίαν" φησὶ γάρ᾽ « Εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὑτοῦ νομίζει, ἐὰν ἧ ὑπέραχμος, καὶ οὕτως ὀφείλει γίγνεσθαι, ὃ θέλει ποιείτω, οὐκ ἁμαρτάνει, γαμείτωααν. » Τοῦτο δὲ λέγει περὶ τῶν μηδέπω τὰς περὶ τῆς παρθενίας πεποιημένων συνθήκας. ε« Ὃς δὲ ἔστηκεν ἑδραῖος ἐν τῇ καρδίᾳ μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτα χέχριχεν ἐν τῇ καρδίᾳ αὑτοῦ, τηρεῖν τὴν ἑαντοῦ παρθένον, καλῶς ποιεῖ. ν Τὸ οὐκ ἔχων ἀγάγχην, ἀντὶ τοῦ, μὴ ὑπ᾽ ἄλλου τελῶν ἐξουσίαν, Τοὺς γὰρ οἰκέτας δρᾶν ἃ θέλουσιν οἱ δεσπόται κωλύουσιν. Οὕτω καὶ τῷ χατεγγυᾷν βουλομένῳ, καὶ τῷ φυλάττειν ἀγνὴν τὴν γεν" ε Ὥστε καὶ ὁ ἐχγαμίζων καλῶς ποιεῖ, ὁ ὁὲ μὴ ἐχγαμίζων, χρεΐῖσσον ποιεῖ. » Τοιούτους περὶ παρθενίας ὅρους παρὰ τῶν θεολόγων ἀνδρῶν ἐδεξάμεθα, οὐ τοῦ γάμου κατηγοροῦντας, ἀλλ᾽ ἐπὶ τὸν
Kerdōn men oun kai Markiōn tēn parthenian henomothetēsan tǭ Dēmiourgǭ polemountes, hina mē dia tou gamon tēn echeinou dēmiourgian auxēsōsin. Ho de Manēs ton gamon tēs hylēs ōnomase synergon. kai toutou charin partheneuein ekeleuse. Satornilos de kai Tatianys prophanōs ton gamon tou diadolou ōnomasan. Ho Despotēs de Theos nomous men peri plrthenias ou tetheiken᾽ hoide gar hyper physin to chrēma " tais de tautēs euphēmiais epi ton agōna tous boulomenous proetrepsen. Heïrēkotōn gar tōn apostolōn" « Ei houtōs estin hē aitia tou andros meta gynaikos, ou sympherei gēmai, » hypoladōn ho Kyrios eipen: « Ou pantes chōrousi ton logon touton, all᾽ hois dedotai. Eisi gar eunouchoi, hoitines eunouchisthēsan hypo tōn anthrōpōn᾽ kai eisin eunouchoi, hoiitines eunouchisan heautous dia tēn basileian tou Theou. » Touto de ou peri tēs tōn moriōn, alla peri tēs tōn atopōn logismōn eirēken ektomēs. Eita epēgagen' « Ho dynamenos chōrein, chōreitō. » Hou dē charin kai ho theios ᾿Apostolos peri parthenias eispherōn phēsin" « Epitagēn Kyriou ouk echō" nomon gar peri parthenias ho Kyrios ou tetheike" gnōmēn de didōmi hōs ēleēmenos hypo Kyriou pistos einai. » Symdouleuō de, phēsin, ou nomothetō, kai touto, ou thrasytēti chrōmenos, alla psēphǭ theią tēn tou kērygmatos hypourgian dexamenos. e« Nomizō oun touto kalon hyparchein anthrōpǭ to houtōs eina!. » To de gomezō tetheiken, ouk endoiazōn peri hōn synethouleuen, alla kolazōn ton logon, hina mē genētai nomos. Ho gar nomos kai paradasin echei, hē de parathdasis epipherei kai timōrian. Toutou de heneka to gomizō prostetheichen, hina deixę̄ symdoulēn, all᾽ ou nomon, onta ton logon. Eita deiknysi, ti chalon prosēgoreusen « Dedesai gynaiki?? mē zētei lysin. Lelysai apo gynaikos? mē zētei gynaika. » Tōn gar airetichōn ta dēlētēria pharmaka proorōn, kataskeuazei tēn prophylachtichēn therapeian. Dio dē proteron ededaiōse tou gamou ton nomon, eith᾽ houtōs tas peri tēs parthenias hypothēkas eisēnenken. Hina gar mē tis auton hypoladę̄ tou gamou katēgorounta tēn hagneian nomothetein, anankaiōs tou gamou ton nomon echratynen, eipōn" « Mē zētei lysin" » tauto de touto tetheikōs epi tēs hagneias, kai eipōn" « Mē zētei gynaïicha, » ouk enemeine tǭ horǭ, all᾽ epēgagen’ « Ean de kai gēmę̄s, ouk hēmartes, kai ean gēmę̄ hē parthenos, ouk hēmarten. » Ou gar hōs paranomian parainō pheugein ton gamon, all᾽ hōs ep kreittona bion protrepōn. Epideiknysi de kai to kerdos tēs parthenias. Peri gar tōn gamountōn ephē" « thlipsin de tę̄ sarki hexousin hoi toioutoi. » Eis pollas gar ho gegamēchōs perispatai phrontidas, ou monon gynaikos, alla kai paidōn, kai oiketōn, kai therapainidōn epimeloumenos " kai touto sēmainōn ephē" « Thlipsin de tę̄ sarki xexousin hoi toioutoi. n Gymnoi de kai tēn oikeian philostorgian: erē gar᾽ e« Egō de hymōn pheidomai. » Kai met᾽ oliga" e« thelō de amerimnous hymas einai. » Eita synkrisin ᾿ poiei kai parexetasin tou gegamēchotos kai tou tēn agamian aspazomenou. « Ho agamos merimną ta tou Kyriou, pōs aresei tǭ Kyriǭ" ho de gamēsas, merimną ta tou chosmēu, pōs aresei tę̄ gynaiki. Memeristai kai ē gynē kai hē parthenos. Ē agamos merimną ta tou Kyriou, pōs aresei tǭ Kyriǭ, hina hē hagia kai sōmati kai pneumati. Hē de gamēsasa merimną ta tou kosmou, pōs aresei tǭ andri. n Diarrhēdēn de edidaxen en toutois tēs parthenias tēn chreian. Ou gar hōs paranomon keleuei pheugein ton … parthenian. Eis polla gar ē tōn gegamēkotōn merizomenē dianoia, ton achridę̄ kai teleion katorthōsai bion kōlyetai" hoi de tēn monadikēn zōēn proolome-goi pasan aponemouphi tois theiois tēn merimnan. Epimenei de, kai to sympheron epideiknys,. kai tēn nomikēn anankēn echthalōn tou logou e« Touto de pros to hymōn autōn sympheron legō, ouk hina brochon hymin epidalō. » Ou gar anankę̄ ton ou boulomenon touto gar epēgagen" e« ᾿Alla pros to euschēmon kai euparedron tǭ Kyriǭ aperispastōs. » Ho gar tēs gamikēs zeuglēs eleutheros, oupetōs helkei ton toupou zygon, oudenos auton heterou tēs agathę̄s prosmōn hairetichōn dielenchōn nomothesian" phēsi gar᾽ « Ei de tis aschēmonein epi tēn parthenon hautou nomizei, ean hē hyperachmos, kai houtōs opheilei gignesthai, ho thelei poieitō, ouk hamartanei, gameitōaan. » Touto de legei peri tōn mēdepō tas peri tēs parthenias pepoiēmenōn synthēkas. e« Hos de estēken hedraios en tę̄ kardią mē echōn anankēn, exousian de echei peri tou idiou thelēmatos, kai touta chechrichen en tę̄ kardią hautou, tērein tēn heantou parthenon, kalōs poiei. n To ouk echōn aganchēn, anti tou, mē hyp᾽ allou telōn exousian, Tous gar oiketas dran ha thelousin hoi despotai kōlyousin. Houtō kai tǭ chatengyąn boulomenǭ, kai tǭ phylattein agnēn tēn gen" e Hōste kai ho echgamizōn kalōs poiei, ho hoe mē echgamizōn, chreïisson poiei. » Toioutous peri parthenias horous para tōn theologōn andrōn edexametha, ou tou gamou katēgorountas, all᾽ epi ton
Cerdo and Marcion legislated virginity in their war against the Creator, so as not to increase his creation through marriage. Mani called marriage a helper of matter and for this reason ordered virginity. Satornilus and Tatian openly named marriage the devil's. But the Lord God laid down no laws about virginity, for he knows the thing is beyond nature; but by praising it he urged those who wish to the contest. For when the apostles said, “If such is the case of a man with his wife, it is better not to marry,” the Lord answered: “Not all can receive this saying, but those to whom it is given. For there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the kingdom of God.” He said this not of cutting off parts of the body, but of cutting off unseemly thoughts. Then he added: “Let him who is able to receive it receive it.” For this reason the divine Apostle too, introducing the subject of virginity, says: “I have no command of the Lord” (for the Lord laid down no law about virginity) “but I give my opinion as one who by the Lord's mercy is trustworthy.” I counsel, he means, I do not legislate; and this not out of boldness, but having received the ministry of preaching by divine vote. “I think, then, that this is good for a person, to remain as he is.” He put “I think” not doubting about what he counseled, but tempering his word, lest it become a law. For a law admits transgression, and transgression brings punishment. For this reason he added “I think,” to show that his word was counsel and not law. Then he shows what he called good: “Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife.” Foreseeing the poisonous drugs of the heretics, he prepares the preventive remedy. That is why he first confirmed the law of marriage and only then introduced the counsels about virginity. So that no one might suppose that he was legislating chastity by accusing marriage, he necessarily strengthened the law of marriage, saying, “Do not seek release”; and having laid down the same about chastity, saying, “Do not seek a wife,” he did not stop at that rule but added: “But if you marry, you have not sinned; and if the virgin marries, she has not sinned.” I do not urge you to flee marriage as lawlessness, he means, but exhort you to a better life. He also shows the gain of virginity. For of those who marry he said: “Such will have affliction in the flesh.” For the married man is distracted by many cares, looking after not only his wife but also children, servants and maids; and indicating this he said, “Such will have affliction in the flesh.” He also lays bare his own affection, for he said: “But I spare you.” And a little later: “I want you to be free from care.” Then he makes a comparison and examination of the married man and the one who embraces celibacy: “The unmarried man cares for the things of the Lord, how to please the Lord; but the married man cares for the things of the world, how to please his wife. The wife and the virgin are divided. The unmarried woman cares for the things of the Lord, how to please the Lord, that she may be holy in body and spirit; but the married woman cares for the things of the world, how to please her husband.” In these words he taught expressly the usefulness of virginity. For he does not order flight from [marriage] as lawless, …. For the mind of the married, divided among many things, is hindered from achieving the exact and perfect life, while those who choose the solitary life give all their care to divine things. He continues, showing the advantage and removing legal compulsion from his word: “I say this for your own benefit, not to lay a noose upon you.” For [he does not] by compulsion [bind] the unwilling …; for this he added: “but for what is seemly and for undivided devotion to the Lord.” For one free of the marriage yoke easily draws the yoke of Christ, with nothing else [hindering] him from the good …, refuting the legislation of the heretics; for he says: “If anyone thinks he is behaving unseemly toward his virgin, if she is past her prime and it must be so, let him do as he wishes; he does not sin; let them marry.” He says this of those who have not yet made the commitments of virginity. “But whoever stands firm in his heart, having no necessity but having authority over his own will, and has determined this in his heart, to keep his own virgin, does well.” “Having no necessity” means not being under another's authority; for masters prevent servants from doing what they wish. So too to the one who wishes to betroth and the one who wishes to keep [his virgin] pure he [gave approval], adding: “So then he who gives in marriage does well, and he who does not give in marriage does better.” Such are the rules about virginity we have received from the men who spoke of God, not accusing marriage, but [urging] to the …
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Προὔργου δὲ οἶμαι, καὶ τοὺς περὶ τοῦ γάμου νόμους διεξελθεῖν, καὶ τῶν τούτου κατηγορούντων διελέγξαι τὸ θράσος. ᾿Απόχρη δὲ καὶ ἡ τοῦ γένους διᾶφορὰ, δεῖξαι τὴν τῆς δημιουργίας αἰτίαν. Τούτον γὰρ δὴ χάριν γυναῖκα διέπλασε τῶν ὅλων ὁ Ποιητὴς, ἀνθ ὅτου καὶ αὐτὴν βοηθὸν προσηγόρευσεν. ε« Ποιήσωμεν γὰρ, ἔφη, τῷ ᾿Αδὰμ βοηθὸν κατ᾽ αὑτόν. » Οὐ μόνον δὲ διέπλασεν, ἀλλὰ καὶ συνέζενξε. τῷ ἀνδρὶ, καὶ κατὰ τὸν νῦν πολιτευόμενον νόμον, ἀπήγαγε πρὸς τὸν ἄνδρα, καὶ αὐτὸς ἐγένετο νυμφοστόλος καὶ νυμφευφὴς, αὐτὸς οἷόν τι δῶρον τῷ γάμῳ τῆνδς τὴν εὐλογίαν προσήνεγκεν, ε Αὐξάνεσθε, λέγων, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς.» Ταύτην πρώτην τῶν ἀνθρώπων τὸ γένος παρὰ τοῦ Θεοῦ τῶν ὅλων τὴν εὐλογίαν ἐδέξατο. Καὶ πολλοῖς … ταγαγὼν, οὐκ ἄνδρας μόνους, ἀλλὰ καὶ γυναϊκὰς ἰσαρίθμους τοῖς ἀνδράσιν εἰσελθεῖν εἰς τὴν τιμωρίάς, τὴν προτέραν εὐλογίαν ἀνενεῶσατο. Καὶ πούτοις γὰρ εἶπεν" « Αὐξάένεσθε, καὶ πληθύνεσθε ς καὶ πληρώϑφατε τὴν γῆν. » Καὶ ᾿Αδραὰμ δὲ τὸν πατριάρχην ἐκ τῆς πατρῴα: ἐξαγαγὼν γῆς, ἐχέλευσεν ἰδεῖν τοὺς ἁστέρας τοῦ οὐρανοῦ, καὶ ὑπέσχετο τούτων ἰσαρίθμους ἀποφῆναι τοὺς ἀνθρώπους « Ποιήσω γὰρ, ἔφη. τὸ ὁπέρμα σον, ὡς χοὺς ἀστέρας τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡς τῇ» ἄμμμσν τὴν πάφὰ τὸ χεῖλος τῆς θαλάσσης. » Εῤ δὲ κπονηῤὸς ἣν ὃ γάμος, οὐκ ἂν τοῦτον ἐξ ἀρχῆς ἐνομοθέτησεν ὁ Δεσπότης Θεὸς, οὐκ ἂν εὐλογίαν τὴν παιδογονίὰν ἐκάλεσε. Διὰ γὰρ δὴ τοῦτο καὶ πλείους ἔχειν Ὑυναῖκας τοὺς παλαιοὺς οὐκ ἐκώλυσεν, ἵνα αὐξηθῇ κῶν ἀνθρώδτων χὸ γένος. Ταύτης ἕνεκα τῆς αἰτίας, καὶ οἱ θεοφιλεῖς ἄνδρες, καὶ δυσὶ, καὶ τρισὶ, καὶ πλξίουσι συνήπτοντο γυναιξὶ, πλειόνων γενέσθαι πατέρες παΐδων ἐπιθυμοῦντες. Ὅτι γὰρ οὐκ ἡδυπαθείᾳ τὰς πολλὰς τῆς Σάῤῥας παρακλήσεις τῇ Αγαρ ὧμιληχὼς, εἶτα μετὰ τὸν τόκον οὐκ ἔτι ταύτῃ πελάσας. Μαρτυρεῖ δὲ καὶ ὁ κάνσοφος Ἰαχὼδ, ὁ παρὰ γνώμην μὲν σὴν Λείαν λαδὼν, διὰ δὲ τὴν τῶν ὁμοζύγων ζη»λοτυπίαν, τῇς τῶν παιδισκῶν ἀνάσχόμενος κοινωνίας: ξ ἀχεῖναι δὲ, οὐκ ἡδονῇ δουλεύουσαι, ἀλλὰ πλειόνων παίδων ἀπιϑυμοῦσαι γενέσθαι μητέρες, τὴν ἔριν πρὸς ἀλλήλας ἐσχήχαάσιν. Τοὺς μὲν οὖν τροφίμονς τῆς πίστεως καὶ ἡ Παλαιὰ διδάσκει Γραφῇ τοῦ γάμον τὸν σκοπόν. Οἱ δὲ «τοὺς παλαιοὺς οὐ δεχόμενοι νόμους, ἐκ τῆς Καινῇς διδασχέτθωσαν τὰ ὅμοια, Πάντως γὰρ κἀνταῦθα τῶν ἐπαινουμένων ὁ γάμος. Τῶν γὰρ ἀποστόλων ὁ πρῶτος ἐκ τῆς τῶν γεγαμηκότων ἐκλήθη δην διδάσκοντες ὡς τὴν τούτον πενθερὰν πυρέττουσαν ὁ Δεσπότης ἰάσατο. Αὐτὸς δὲ ὁ Κύριος, οὐ μόνον οὐκ ἀπηγόρευσε γάμον, ἀλλὰ καὶ εἰστιάθη ἐν γάμῳ, καὶ τὸν ἀγεώργητον οἶνον δῶρον τῷ γάμῳ προσἥνεγκεν. θὕτω δὲ τοῦ γάμου τὸν νόμον ἐχράτυνεν, ὅτι χὰὶ τὸν διαλῦσαι τὸν γάμον δίχα πορνείας βουλόμενον ἑξέρῳ νόμῳ κωλύει. ε Πᾶς γὰῤ, φησὶν, ὁ ἀπολύων τὴν γυναῖκα αὑτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχᾶσθαι. » Εἶτα τῶν Φαρισαίων εἰρηκότων τὸν παλαιὸν προστεταχέναι νόμον δοῦναι βιδλίον ἀποστασίου, ἡρμήνευσεν αὐτοῖς τὸν … δίαν ὑμῶν ἔγῥαψεν ὑμῖν τὴν ἐντολὴν ταύτην ἀπὸ δὲ ἀρχὴς κτίσεως ἄρσεν καὶ θήλυ ἐποίησεν αὐτοὺς ὃ Θεός. ν --- ε« Ἔνεχεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὑτοῦ καὶ τὴν μητόρα, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὑτοῦ, καὶ ἕ… ἀναγνοὺς ὃν αὐτὸς ἐδεδώκει, ἐπήγαγεν" « Ὥστε οὐχἐτι εἰσὶ δύο. Ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. » Ταῦτα δὲ πάντα τοῦ γάμου τὸ ἔννομον δείκνυσι. Καὶ ὁ μέγας δὲ Πέτρος τὸν ᾿Ανανίαν καὶ τὴν Σάπφειραν συνημμένους μὲν οὐ διέστησε, χεχλοφότας δὲ θερμῶς ἄγαν διήλεγξε. Τὸ μὲν γὰρ ἔννομον ἦν, τὸ δὲ λίαν παράνομον. Ὁ δὲ θεῖος ἀπόστολος Παῦλος, τῷ Φιλήμονι καὶ τῇ ᾿Απφίᾳ, νόμῳ γάμου συνεζευγμένοις, ἔγραψε τελείαν ἐπιστολήν. Κορινθίοις δὲ μαθεῖν θελήσασιν, εἰ δεξ τοὺς τῷ Κυρίῳ πεπιστευκότας προτιμῆσαι τὴν ἁγνείαν τοῦ γάμου, ταῦτα δεδήλωκε " « Περὶ δὲ ὧν ἐγράψατέ μοι, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι" διὰ δὲ τὰς πορνείας ἕχαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω. » Οὔτω ταῦτα νομοθετήσας, τὴν περὶ ἀλλήλους εὔνοιαν βεδαίαν ἔχειν παρεγγυᾷ᾽ « Τῇ γνναιχὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. » Ἐπειδὴ δὲ εἰκὸς ἣν, ἣ τὸν ἄνδρα, ἣ τὴν γυναῖκα, τῆς συναφείας τὴν ἐγκράτειαν προτιμῆσαι, πούτου δὲ συμφώνως οὐ γιγνομένου, εἰς πορνείαν συνέδαινεν ἐκπεσεῖν τὸν καρτερεῖν οὐ δυνάμενον, ἀπαγορεύει τὴν δίχα συμφωνίας ἐγκράτειαν, χαΐ φησιν’ ε Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ᾽ ὁ ἀνὴρ, καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ᾽ ἡ γυνή. » Ὑπὸ τὴν ἀλλήλων, φησὶν, ἐξουσίαν τελεῖτε. Οὐ δύνασαι δρᾷν ὃ βούλει, δίχα τοῦ συνέλχοντος τὸν ζυγόν. Καὶ κρατύνων τὸν νόμον, ἐπήγαγε" ε« Μὴ ἀποστερεῖτε ἀλλήλους, εἰ μὴ τι ἂν ἐκ συμφώνου πρὸς καιρὸν, ἵνα σχολάξητε τῇ νηστείᾳ καὶ τῇ προσευχῇ, καὶ πάλιν ἐπὶ τὸ, αὐτὸ συνέρχεσθε. ν Στέρησιν δὲ κέκληκε, τὴν παρὰ γνώμην γιγνομένην παῦλαν τῆς ὁμιλίας. Θατέρου γὰρ ἐγχρατευομένου θάτερον νομίζει μέρος ἀποστερεἶῖσθαι τῆς κοινωνίας. Διδάσκει δὲ καὶ τίνος ἕνεκα μετὰ τὴν προσευχὴν καὶ τὴν νηστείαν συνελθεῖν πάλιν ἐχέλευσεν' ἐπήγαγε γάρ « Ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς. » Καὶ δεικνὺς ὡς ἐξ ἡμῶν ἐκεῖνος «οὔ πολέμου λαμδάνει τὰς ἀφορμὰς. ἀναγκαίως προστέθεικε" ε Διὰ τὴν ἀκρασίαν ὑμῶν.» Ὑμῶν γὰρ, φησὶν, ἀγωνιζομένων, οὐδαμῶς ἐκεῖνος ἰσχύσει. Εἶτα προτρέπων ἐπὶ τὰ κρείττονα, φησί" ε« Ἰοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ κατ᾽ ἐπιταγήν. Θέλω γὰρ πάντας ἀνθρώπους εἶναι, ὡς καὶ ἐμαυτὸν, ὃν ἐγκρατείᾳ, ἀλλ᾽ ἔκαστος ἴδιον χάρισμα ἔχει ἐκ τοῦ Θεοῦ, ὃς μὲν οὕτως, ὃς δὲ οὕτως. » Εἰ δὲ ὁ τρισμαχάριος Παῦλος Θεοῦ χάρισμα τὸν μετὰ σωφροσύνης ὠνόμασε γάμον, δῆλοι τῶν δυσωνύμων αἱρετιχῶν οὗ παράνομοι νόμοι., Καὶ τὰ ἑξῆς δὲ τῆς αὐτῆς ἔχεται διανοίας" « Τοῖς δὲ γεγαμηκότι, φησὶ, παραγγέλλω οὔκ ἐγὼ, ἀλλ᾽ ὁ Κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι " ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος, ἣ τῷ ἀνδρὶ χαταλλαγήτω᾽ καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. » Τοσοῦτον ἀπέχει τοῦ κωλύσαι τὸν γάμον, ὅτι καὶ τὸν διασπώμενον δεσποτιχοῖς νόμοις συνέχει. Οὐ γὰρ ἐγὼ, φησὶ, «οὔτον τὸν νόμον γράφω, ἀλλ᾽ ὁ Δεσπότης Θεὸς, ὅς ἐν τοῖς Εὐαγγελίοις προστέθεικε τοῖς θείοις, καὶ τὴν χωρισθεῖσαν δὲ μεῖναι ἄγαμον διηγόρευσε, ταύτῃ βιαζόμενος ἀνελθεῖν πρὸς τὸν ἄνδρα. Καὶ μὴν καὶ ταῖς ἀπίστους ἐχούσαις ἄνδρας, καὶ τοὺς ἀπίστοις γυναιξὶ συνημμένους, παραγγέλλει μὴ διαλύσαι τὸν γάμον. « Εἴ τις γὰρ, φησὶν, ἀδελφὸς γυναῖκα ' ' ἔχει ἄπιττον, καὶ αὐτὴ συνευδοχεῖ οἰκεῖν μετ᾽ αὐτοῦ, ᾿ μὴ ἀφιέτω αὐτὴν " καὶ γυνὴ, εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ αὐτὸς συνευδοχεῖ οἰκεῖν μετ᾽ αὐτῆς, μὴ ἀφιέτω αὐτόν. » Εἰ δὲ τὸν οὗὐχ ἔχοντα τὴν τῆς πίστεως συμφωνίαν οὐ διέλυσε γάμον, δῆλον ὅτι τὸν γάμον ἕννομον, ἀλλ᾽ οὐ παράνομον οἶδεν.
Prourgou de oimai, kai tous peri tou gamou nomous diexelthein, kai tōn toutou katēgorountōn dielenxai to thrasos. ᾿Apochrē de kai hē tou genous diaphora, deixai tēn tēs dēmiourgias aitian. Touton gar dē charin gynaika dieplase tōn holōn ho Poiētēs, anth hotou kai autēn boēthon prosēgoreusen. e« Poiēsōmen gar, ephē, tǭ ᾿Adam boēthon kat᾽ hauton. » Ou monon de dieplasen, alla kai synezenxe. tǭ andri, kai kata ton nyn politeuomenon nomon, apēgage pros ton andra, kai autos egeneto nymphostolos kai nympheuphēs, autos hoion ti dōron tǭ gamǭ tēnds tēn eulogian prosēnenken, e Auxanesthe, legōn, kai plēthynesthe, kai plērōsate tēn gēn, kai katakyrieusate autēs.» Tautēn prōtēn tōn anthrōpōn to genos para tou Theou tōn holōn tēn eulogian edexato. Kai pollois … tagagōn, ouk andras monous, alla kai gynaïkas isarithmous tois andrasin eiselthein eis tēn timōrias, tēn proteran eulogian aneneōsato. Kai poutois gar eipen" « Auxaenesthe, kai plēthynesthe s kai plērōϑphate tēn gēn. » Kai ᾿Adraam de ton patriarchēn ek tēs patrǭa: exagagōn gēs, echeleusen idein tous hasteras tou ouranou, kai hypescheto toutōn isarithmous apophēnai tous anthrōpous « Poiēsō gar, ephē. to hoperma son, hōs chous asteras tou ouranou tǭ plēthei, kai hōs tę̄» ammmsn tēn papha to cheilos tēs thalassēs. » Er de kponēros hēn ho gamos, ouk an touton ex archēs enomothetēsen ho Despotēs Theos, ouk an eulogian tēn paidogonian ekalese. Dia gar dē touto kai pleious echein Hyynaikas tous palaious ouk ekōlysen, hina auxēthę̄ kōn anthrōdtōn cho genos. Tautēs heneka tēs aitias, kai hoi theophileis andres, kai dysi, kai trisi, kai plxiousi synēptonto gynaixi, pleionōn genesthai pateres païdōn epithymountes. Hoti gar ouk hēdypatheią tas pollas tēs Sarrhas paraklēseis tę̄ Agar hōmilēchōs, eita meta ton tokon ouk eti tautę̄ pelasas. Martyrei de kai ho kansophos Iachōd, ho para gnōmēn men sēn Leian ladōn, dia de tēn tōn homozygōn zē»lotypian, tę̄s tōn paidiskōn anaschomenos koinōnias: x acheinai de, ouk hēdonę̄ douleuousai, alla pleionōn paidōn apiϑymousai genesthai mēteres, tēn erin pros allēlas eschēchaasin. Tous men oun trophimons tēs pisteōs kai hē Palaia didaskei Graphę̄ tou gamon ton skopon. Hoi de «tous palaious ou dechomenoi nomous, ek tēs Kainę̄s didaschetthōsan ta homoia, Pantōs gar kantautha tōn epainoumenōn ho gamos. Tōn gar apostolōn ho prōtos ek tēs tōn gegamēkotōn eklēthē dēn didaskontes hōs tēn touton pentheran pyrettousan ho Despotēs iasato. Autos de ho Kyrios, ou monon ouk apēgoreuse gamon, alla kai eistiathē en gamǭ, kai ton ageōrgēton oinon dōron tǭ gamǭ prosēnenken. thytō de tou gamou ton nomon echratynen, hoti chai ton dialysai ton gamon dicha porneias boulomenon hexerǭ nomǭ kōlyei. e Pas gar, phēsin, ho apolyōn tēn gynaika hautou parektos logou porneias poiei autēn moichasthai. » Eita tōn Pharisaiōn eirēkotōn ton palaion prostetachenai nomon dounai bidlion apostasiou, hērmēneusen autois ton … dian hymōn egrhapsen hymin tēn entolēn tautēn apo de archēs ktiseōs arsen kai thēly epoiēsen autous ho Theos. n --- e« Enechen toutou kataleipsei anthrōpos ton patera hautou kai tēn mētora, kai proskollēthēsetai pros tēn gynaika hautou, kai he… anagnous hon autos ededōkei, epēgagen" « Hōste oucheti eisi dyo. Ho oun ho Theos synezeuxen, anthrōpos mē chōrizetō. » Tauta de panta tou gamou to ennomon deiknysi. Kai ho megas de Petros ton ᾿Ananian kai tēn Sappheiran synēmmenous men ou diestēse, chechlophotas de thermōs agan diēlenxe. To men gar ennomon ēn, to de lian paranomon. Ho de theios apostolos Paulos, tǭ Philēmoni kai tę̄ ᾿Apphią, nomǭ gamou synezeugmenois, egrapse teleian epistolēn. Korinthiois de mathein thelēsasin, ei dex tous tǭ Kyriǭ pepisteukotas protimēsai tēn hagneian tou gamou, tauta dedēlōke " « Peri de hōn egrapsate moi, kalon anthrōpǭ gynaikos mē haptesthai" dia de tas porneias hechastos tēn heautou gynaika echetō, kai hekastē ton idion andra echetō. » Outō tauta nomothetēsas, tēn peri allēlous eunoian bedaian echein parengyą᾽ « Tę̄ gnnaichi ho anēr tēn opheilomenēn eunoian apodidotō, homoiōs de kai hē gynē tǭ andri. » Epeidē de eikos hēn, hē ton andra, hē tēn gynaika, tēs synapheias tēn enkrateian protimēsai, poutou de symphōnōs ou gignomenou, eis porneian synedainen ekpesein ton karterein ou dynamenon, apagoreuei tēn dicha symphōnias enkrateian, chaï phēsin’ e Hē gynē tou idiou sōmatos ouk exousiazei, all᾽ ho anēr, kai ho anēr tou idiou sōmatos ouk exousiazei, all᾽ hē gynē. » Hypo tēn allēlōn, phēsin, exousian teleite. Ou dynasai drąn ho boulei, dicha tou synelchontos ton zygon. Kai kratynōn ton nomon, epēgage" e« Mē apostereite allēlous, ei mē ti an ek symphōnou pros kairon, hina scholaxēte tę̄ nēsteią kai tę̄ proseuchę̄, kai palin epi to, auto synerchesthe. n Sterēsin de keklēke, tēn para gnōmēn gignomenēn paulan tēs homilias. Thaterou gar enchrateuomenou thateron nomizei meros apostereiisthai tēs koinōnias. Didaskei de kai tinos heneka meta tēn proseuchēn kai tēn nēsteian synelthein palin echeleusen' epēgage gar « Hina mē peirazę̄ hymas ho Satanas. » Kai deiknys hōs ex hēmōn ekeinos «ou polemou lamdanei tas aphormas. anankaiōs prostetheike" e Dia tēn akrasian hymōn.» Hymōn gar, phēsin, agōnizomenōn, oudamōs ekeinos ischysei. Eita protrepōn epi ta kreittona, phēsi" e« Iouto de legō kata syngnōmēn, ou kat᾽ epitagēn. Thelō gar pantas anthrōpous einai, hōs kai emauton, hon enkrateią, all᾽ ekastos idion charisma echei ek tou Theou, hos men houtōs, hos de houtōs. » Ei de ho trismacharios Paulos Theou charisma ton meta sōphrosynēs ōnomase gamon, dēloi tōn dysōnymōn hairetichōn hou paranomoi nomoi., Kai ta hexēs de tēs autēs echetai dianoias" « Tois de gegamēkoti, phēsi, parangellō ouk egō, all᾽ ho Kyrios, gynaika apo andros mē chōristhēnai " ean de kai chōristhę̄, menetō agamos, hē tǭ andri chatallagētō᾽ kai andra gynaika mē aphienai. » Tosouton apechei tou kōlysai ton gamon, hoti kai ton diaspōmenon despotichois nomois synechei. Ou gar egō, phēsi, «outon ton nomon graphō, all᾽ ho Despotēs Theos, hos en tois Euangeliois prostetheike tois theiois, kai tēn chōristheisan de meinai agamon diēgoreuse, tautę̄ biazomenos anelthein pros ton andra. Kai mēn kai tais apistous echousais andras, kai tous apistois gynaixi synēmmenous, parangellei mē dialysai ton gamon. « Ei tis gar, phēsin, adelphos gynaika ' ' echei apitton, kai autē syneudochei oikein met᾽ autou, ᾿ mē aphietō autēn " kai gynē, ei tis echei andra apiston, kai autos syneudochei oikein met᾽ autēs, mē aphietō auton. » Ei de ton houych echonta tēn tēs pisteōs symphōnian ou dielyse gamon, dēlon hoti ton gamon hennomon, all᾽ ou paranomon oiden.
I think it to the point to go through the laws about marriage too, and to refute the audacity of those who accuse it. The very difference of the sexes suffices to show the reason for the creation. For this reason the Maker of all formed woman, and that is why he called her a helper: “Let us make,” he said, “for Adam a helper like him.” He not only formed her but also joined her to the man, and, according to the law now in force, brought her to the man; he himself became the one who escorts the bride and prepares the bridal chamber, and he himself offered this blessing to the marriage as a kind of gift, saying: “Increase and multiply and fill the earth and have dominion over it.” This was the first blessing the human race received from the God of all. And many [years later, bringing Noah into the ark …], not men only but women equal in number to the men to enter …, [after the] punishment he renewed the former blessing; for to them too he said: “Increase and multiply and fill the earth.” And bringing the patriarch Abraham out of his ancestral land, he ordered him to look at the stars of heaven and promised to make his descendants equal to them in number: “For I will make,” he said, “your seed like the stars of heaven in multitude, and like the sand on the shore of the sea.” If marriage were evil, the Lord God would not have legislated it from the beginning, nor called the begetting of children a blessing. For this very reason he did not prevent the men of old from having more wives, so that the human race might increase. For this reason the God-loving men were joined to two, three and more wives, desiring to become fathers of more children. That it was not from love of pleasure [that they took more wives is witnessed by Abraham, who], after Sarah's many entreaties, had relations with Hagar, and after the birth approached her no more. The all-wise Jacob also bears witness, who took Leah against his will, and because of his wives' rivalry put up with intercourse with the maidservants; and they, not slaves to pleasure but desiring to become mothers of more children, had their quarrel with one another. So the Old Scripture teaches the nurslings of the faith the purpose of marriage. Let those who do not accept the old laws learn the same from the New; for there too marriage is altogether among the things praised. The first of the apostles was called from the company of the married, [the evangelists] expressly teaching that the Master healed his mother-in-law of a fever. The Lord himself not only did not forbid marriage but was entertained at a wedding, and offered as a gift to the wedding wine that no vine had grown. He so strengthened the law of marriage that by another law he prevents even one who wishes to dissolve the marriage apart from sexual immorality: “For everyone,” he says, “who puts away his wife except on the ground of sexual immorality makes her commit adultery.” Then, when the Pharisees said that the old law had commanded to give a certificate of divorce, he interpreted the [law] for them: “[Because of] your [hardness of heart he] wrote you this commandment; but from the beginning of creation God made them male and female.” “For this reason a man shall leave his father and his mother and be joined to his wife, and [the two shall become one flesh].” And having read out [the law] which he himself had given, he added: “So they are no longer two. What therefore God has joined together, let man not separate.” All this shows that marriage is lawful. The great Peter did not separate Ananias and Sapphira, who were joined in marriage, but he refuted them very sharply for their theft; for the one was lawful, the other utterly lawless. The divine apostle Paul wrote a whole letter to Philemon and Apphia, joined by the law of marriage. To the Corinthians, who wished to learn whether those who had believed in the Lord should prefer chastity to marriage, he made this plain: “Now concerning the matters about which you wrote to me: it is good for a man not to touch a woman; but because of sexual immoralities let each man have his own wife and each woman her own husband.” Having laid down this law, he charges them to keep their goodwill toward one another firm: “Let the husband render to the wife the goodwill due to her, and likewise also the wife to the husband.” Since it was likely that either husband or wife would prefer continence to union, and, if this did not happen by agreement, that the one unable to endure would fall into sexual immorality, he forbids continence without agreement, and says: “The wife does not have authority over her own body, but the husband; and likewise the husband does not have authority over his own body, but the wife.” You are under each other's authority, he means; you cannot do what you wish without the one who draws the yoke with you. And strengthening the law, he added: “Do not deprive one another, except perhaps by agreement for a time, so that you may devote yourselves to fasting and prayer, and come together again.” He called deprivation the cessation of intercourse that happens against the other's will; for when one practices continence, the other thinks himself deprived of the fellowship. He teaches also why he ordered them to come together again after prayer and fasting, for he added: “so that Satan may not tempt you.” And showing that he takes the occasions of his war from us, he necessarily added: “because of your lack of self-control.” For if you struggle, he means, he will have no power at all. Then, urging them to better things, he says: “I say this by way of concession, not of command. I wish that all people were as I myself am, in continence; but each has his own gift from God, one of one kind and one of another.” If the thrice-blessed Paul named marriage with self-control a gift of God, the lawless laws of the ill-named heretics are exposed. What follows keeps to the same sense: “To the married,” he says, “I give charge, not I but the Lord, that the wife should not be separated from her husband; but if she is separated, let her remain unmarried or be reconciled to her husband; and that the husband should not put away his wife.” So far is he from forbidding marriage that he holds together by the Lord's laws even the marriage being torn apart. For it is not I, he means, who write this law, but the Lord God, who added it in the divine Gospels; and he ordered the woman who is separated to remain unmarried, by this compelling her to return to her husband. Moreover, he charges women who have unbelieving husbands, and men joined to unbelieving wives, not to dissolve the marriage: “For if any brother,” he says, “has an unbelieving wife, and she consents to live with him, let him not put her away; and if any woman has an unbelieving husband, and he consents to live with her, let her not put him away.” If he did not dissolve a marriage lacking agreement in faith, it is clear that he knows marriage to be lawful, not unlawful.
5.26PG 83
Καὶ τί λέγω τὸν πρῶτον γάμον; καὶ δευτέραν ἐνομοθέτησε συνάφειαν. « Λέγω γὰρ, ἔφη, τοῖς ἀγάμοις, καὶ ταῖς χήραις " χαλὸν αὐτοῖς ἔστιν ἐὰν μείνωσιν ὡς χἀγώ᾽ εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν᾽ κρεῖσσον γάρ ἔστι γαμῇῆσαι, ἣ πυροῦσθα!.» Πύρωσιν δὲ, οὐ τὴν ἐνόχλησιν τῆς ἐπιθυμίας, ἀλλὰ τὴν ἧτταν ὠνόμασε. Καὶ μετ᾽ ὀλίγα δὲ βεδαιοῖ τὸν νόμον" λέγει δὲ οὕτως " ε Γυνὴ ξέδεται νόμῳ ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς " ἐὰν δὲ καὶ κοιμηθῇ ὁ ἀνὴρ αὐτῆς, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ τουτέστι σωφρόνως τε καὶ ἐννόμως, εὐσεθεῖ ἀνδρὶ καὶ πιστῷ. Καὶ περὶ ἐγκρατείας συμθουλεύε:" ε« Μακαριωτέρα δέ ἔστιν, ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην. ν Καὶ τῇ γὰρ, ἔφη, χἀγὼ Πνεῦμα Θεοῦ ἔχειν. » Οὐ τοῖς λογισμοῖς ἀνθρωπίνοις κεχρημένος νομοθετῶ; ἀλλ᾽ δρμένασθαι δὲ χρὴ, ὡς οὐ μακαρίαν, ἀλλὰ μαχαριωτέραν εἶπε τὴν ἐγχρατενομένην, ταύτῃ διδάσκων, ὡς καὶ ἡ τὸν δεύτερον γάμον ἀσπαζομένη, οὐ παντάπᾶσι τῆς μακαριότητος ἔρημος, εἴπερ ἄρα κατὰ τὸν κείμενον νόμον δέξαιτο τὸν ζυγόν. Καὶ Ῥωμαίοις δὲ γράφων, καὶ νόμου καὶ χάριτος διδάσκων διαφορὰν, τοῦ δευτέρου γάμου τέθεικε τὸ παράδειγμα. « Ἢ ἀγνοεῖτε γὰρ. φησὶν, ἀδελφοί (γινώσκουσι γὰρ νόμον λαλῶ)᾽ ὅτι ὁ νόμος χυριξύει τοῦ ἀνθρώπου ἐφ᾽ ὅσον χρόνον ζῇ;." Εἶτα τὸ παράδειγμα" « Ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι: ἀνδρὶ δέδεται νόμῳ. ᾽Εὰν δὲ ἀποθάνῃ ὁ ἀνὴρ. κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. “Δρα οὖν ζῶντος τοῦ ἀνδρὸς, μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ" ἐχν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ. ν Κἀνταῦθα τοίνυν κατασκευάζων ἕτερον, ἔδειξε τὸν δεύτερον οὐκ ἀπόδλητον γάμον. Καὶ τῷ μακαρίῳ δὲ Τιμοθέῳ γράφων, καὶ περὶ τῶν ἐκκλησιαστικῶν ταγμάτων νομο- … θὼν, ἐπήγαγε εΝεωτέρας δὲ χήρας παραίτου. » Καὶ τὰς αἰτίας δὲ εἰπὼν, ἐπάγει " ε Βούλομαι οὖν νεωτέρας γἀμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν. ν ᾿Αλλὰ Παύλου λέγοντος, Βούλομαι, Ναύατος τολμᾷ λέγειν, Θὺ βούνομαι. "Αλλ' ἡμεῖς τοῖς Παύλου νόμοις ἀκολουθῶμεν, Ναυάτου δὲ τὴν ἀλαζο-
Kai ti legō ton prōton gamon? kai deuteran enomothetēse synapheian. « Legō gar, ephē, tois agamois, kai tais chērais " chalon autois estin ean meinōsin hōs chagō᾽ ei de ouk enkrateuontai, gamēsatōsan᾽ kreisson gar esti gamę̄ēsai, hē pyroustha!.» Pyrōsin de, ou tēn enochlēsin tēs epithymias, alla tēn hēttan ōnomase. Kai met᾽ oliga de bedaioi ton nomon" legei de houtōs " e Gynē xedetai nomǭ eph᾽ hoson chronon zę̄ ho anēr autēs " ean de kai koimēthę̄ ho anēr autēs, eleuthera estin hǭ thelei gamēthēnai, monon en Kyriǭ toutesti sōphronōs te kai ennomōs, eusethei andri kai pistǭ. Kai peri enkrateias symthouleue:" e« Makariōtera de estin, ean houtōs meinę̄, kata tēn emēn gnōmēn. n Kai tę̄ gar, ephē, chagō Pneuma Theou echein. » Ou tois logismois anthrōpinois kechrēmenos nomothetō? all᾽ drmenasthai de chrē, hōs ou makarian, alla machariōteran eipe tēn enchratenomenēn, tautę̄ didaskōn, hōs kai hē ton deuteron gamon aspazomenē, ou pantapasi tēs makariotētos erēmos, eiper ara kata ton keimenon nomon dexaito ton zygon. Kai Rhōmaiois de graphōn, kai nomou kai charitos didaskōn diaphoran, tou deuterou gamou tetheike to paradeigma. « Ē agnoeite gar. phēsin, adelphoi (ginōskousi gar nomon lalō)᾽ hoti ho nomos chyrixyei tou anthrōpou eph᾽ hoson chronon zę̄?." Eita to paradeigma" « Hē gar hypandros gynē tǭ zōnti: andri dedetai nomǭ. ᾽Ean de apothanę̄ ho anēr. katērgētai apo tou nomou tou andros. “Dra oun zōntos tou andros, moichalis chrēmatisei ean genētai andri heterǭ" echn de apothanę̄ ho anēr, eleuthera estin apo tou nomou, tou mē einai autēn moichalida genomenēn andri heterǭ. n Kantautha toinyn kataskeuazōn heteron, edeixe ton deuteron ouk apodlēton gamon. Kai tǭ makariǭ de Timotheǭ graphōn, kai peri tōn ekklēsiastikōn tagmatōn nomo- … thōn, epēgage eNeōteras de chēras paraitou. » Kai tas aitias de eipōn, epagei " e Boulomai oun neōteras gamein, teknogonein, oikodespotein, mēdemian aphormēn didonai tǭ antikeimenǭ loidorias charin. n ᾿Alla Paulou legontos, Boulomai, Nauatos tolmą legein, Thy bounomai. "All' hēmeis tois Paulou nomois akolouthōmen, Nauatou de tēn alazo-
And why do I speak of the first marriage? He also legislated a second union. “For I say,” he said, “to the unmarried and to the widows: it is good for them if they remain as I am; but if they do not exercise self-control, let them marry; for it is better to marry than to burn.” By burning he meant not the troubling of desire but defeat by it. And a little later he confirms the law; he says thus: “A wife is bound by law as long as her husband lives; but if her husband falls asleep, she is free to be married to whom she wishes, only in the Lord,” that is, chastely and lawfully, to a godly and believing man. And he counsels about continence: “But she is more blessed if she remains as she is, in my judgment.” “For I think,” he said, “that I too have the Spirit of God.” I do not legislate using human reasonings, he means, but …. One must note that he called the woman who remains continent not blessed but more blessed, teaching by this that the woman who embraces a second marriage is not wholly without blessedness, provided she accepts the yoke according to the established law. Writing to the Romans too, and teaching the difference between law and grace, he set down the example of a second marriage: “Or do you not know, brothers (for I speak to those who know the law), that the law has dominion over a person as long as he lives?” Then the example: “For the married woman is bound by law to her husband while he lives; but if the husband dies, she is released from the law of the husband. So then, if while her husband lives she becomes another man's, she will be called an adulteress; but if the husband dies, she is free from the law, so that she is not an adulteress though she becomes another man's.” Here too, then, while arguing something else, he showed that a second marriage is not to be rejected. And writing to the blessed Timothy and legislating about the orders of the church, he added: “But refuse younger widows.” And having stated the reasons, he adds: “So I wish younger widows to marry, bear children, manage their households, and give the adversary no occasion for reproach.” But when Paul says “I wish,” Novatus dares to say “I do not wish.” But let us follow Paul's laws, and [reject] the arrogance of Novatus ….
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Τὴν δὲ πορνείαν, καὶ πᾶσαν ἀκολασίαν, ὡς παρανόμους ἀπαγορεύομεν πράξεις. ᾿Ακούομεν γὰρ τοῦ θειοτάτου Παύλου βοῶντος " ε Πορνεία δὲ, καὶ ἀκαθαρῤτία, μηδξ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις.» Καὶ πάλιν" « Μή τις πόρνος, ἣ βέδηλος ὡς Ἤσαῦ.» Καί’ « Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ ᾿ κοίτη ἀμίαντος ᾿ πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. » Καὶ ἐν τῇ πρὸς Κορινθίους Ἔπιστολῇ ε Ἐάν τις ἀδελφὸς ὀνομαζόμενος ἢ πόῤνος, ἢ πλεονέκτης, ἣ εἰδωλολάτρης, ἢ λοίδορος, ἢ "έθυσος, ἢ ἄρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν. » Διὰ τῆνδε τὴν ἀκολασίαν, καὶ τὸν κεπορνευχότα παρέδωκε τῷ Σατἀνᾷ, καὶ διάῤῥήδὴν βοᾷ " «ε Εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεΐῖ τοῦτον ὁ Θεός. Ὁ γὰρ ναὺς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἔστε ὑμεῖς. » Ταύτῃτοι κάλ προτροπάδην ἀποδιδράσκέιν τὴν ἀκολασίαν κελεύει. ε Οὐκ οἴδατε γὰρ, φησὶν, ὅτι ὁ κολλώμενος τῇ πόρνῃ ἕν Ι σῶμά ἐστιν; Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. ὍὋ δὲ κολλώμενος τῷ Κυρίῳ, ὃν πνεῦμά ἔστι. Φεύγετε τὴν πορνείαν. Πᾶν ἁμάρτημα, ὃ ἐὰν ποιήσῃ … εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. ν Καὶ Γαλάταις δὲ τὴν αὐτὴν διδασκαλίαν προσήνεγκε" ὁ Φανερὰ γάρ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία, φαρμακεία, ἔχθραι, ἔρις, ζῆλοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις. Ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσι. » Ταῦτα δὲ Βασιλίδης, καὶ Καρποκράτης, καὶ Ἐπιφάνης,. καὶ ἸΙρόδιχκος, καὶ οἱ λοιποὶ τῆς ἀσελγείας καὶ τῆς παρανομίας διδάσκαλοι, ἀνέγνωσαν μὲν, ἐναντίαν δὲ νομοθεσίαν εἰσήνεγκαν, ἀναφανδὸν ἄντιταξάμενοι τοῖς νόμοις τοῦ Πνεύματος. Συνῳδὰ δὲ καὶ '᾿Εφεσίοις ἐπέστειλε" ε Λέγω γὰρ, ἔφη, καὶ διαμαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ λοϊπκὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὑτῶν, ἐσκοτισμένοι τὴν διάνηιαν ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ Θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν" οἵτινες ἀπηλγηκότες, ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ ἐὶς ἐργασίαν ἀχαθαρσίας ἐν πλεονεξίλ. Ὑμεῖς δὲ οὐκ οὕτως ἐμάθετε τὸν Χριστὸν, εἴ γε αὐτὸν ἢκούσατε καὶ ἐν αὑτῷ ἐδιδάχθητε καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς κατὰ τὴν προιέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωξον, τὸν φθειρόμενον κατὰ τὰ: ἐπιθυμίας τῆς ἀπάτης" » καὶ τὰ τούτων ἀκόλουθα. Καὶ μετ᾽ ὀλίγα" « Τοῦτο γάρ. ἐστε γιγνώσχοντες, ὅτι πᾶς πόρνος, ἢ ἀκάθαρτος, ἣ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ.» Ταῦτα καὶ Φιλιππησίοις ἐπέστειλε" «ε Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα ἀγαθὰ, ὅσα δίκαια, ὅσα ἁγνὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε, ἃ καὶ ἐμάθετε, καὶ παρελάδετε, καὶ εἴδετε ἐν ἐμοί. » Ωααύτως δὲ καὶ Κολοσσαεῦσι γράφει" εΝεχρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἧτις ἐστὶν εἰδωλολατρεία, δι᾽ ἃ ἔρχεται ἣ ἀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.» Καὶ ἡ Παλαιὰ δὲ Γραφὴ σγνῳδὰ νενομοθέτηχε τῇ Καινῇ. Καὶ γὰρ αὐτός φησιν ὁ Θεάς " ς ἼΔγιοι γίγνεσθε καθὼς χἀγὼ ἁγιός εἰμι.» Καί" ε« Μὴ πρόσεχε φαύλῃ γυναικί" μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, ἢ πρὰς καιρὸν μὲν γλυκαίνει τὸν σὸν φάρυγγα, ὕστεραν δὲ πικρότερον χολῆς εὑρήσεις.» Καὶ ἄλλᾳ δὲ μύρια ἔστιν εὑρεῖν ταυτησὶ τῆς ἀχολααίας κατηγοροῦντα, Οἱ δὲ παμμίαροι καὶ δυσώνυμος, καὶ μνστιχὴν χοιγωνίαν ὠνόμασαν τὴν ἀσέλγειαν.
Tēn de porneian, kai pasan akolasian, hōs paranomous apagoreuomen praxeis. ᾿Akouomen gar tou theiotatou Paulou boōntos " e Porneia de, kai akatharrtia, mēdx onomazesthō en hymin, kathōs prepei hagiois.» Kai palin" « Mē tis pornos, hē bedēlos hōs Ēsau.» Kai’ « Timios ho gamos en pasi, kai hē ᾿ koitē amiantos ᾿ pornous de kai moichous krinei ho Theos. » Kai en tę̄ pros Korinthious Epistolę̄ e Ean tis adelphos onomazomenos ē pornos, ē pleonektēs, hē eidōlolatrēs, ē loidoros, ē "ethysos, ē arpax, tǭ toioutǭ mēde synesthiein. » Dia tēnde tēn akolasian, kai ton keporneuchota paredōke tǭ Sataną, kai diarrhēdēn boą " «e Ei tis ton naon tou Theou phtheirei, phthereïi touton ho Theos. Ho gar naus tou Theou hagios estin, hoitines este hymeis. » Tautę̄toi kal protropadēn apodidraskein tēn akolasian keleuei. e Ouk oidate gar, phēsin, hoti ho kollōmenos tę̄ pornę̄ hen I sōma estin? Esontai gar, phēsin, hoi dyo eis sarka mian. HoO de kollōmenos tǭ Kyriǭ, hon pneuma esti. Pheugete tēn porneian. Pan hamartēma, ho ean poiēsę̄ … eis to idion sōma hamartanei. n Kai Galatais de tēn autēn didaskalian prosēnenke" ho Phanera gar esti ta erga tēs sarkos, hatina esti moicheia, porneia, akatharsia, aselgeia, eidōlolatreia, pharmakeia, echthrai, eris, zēloi, thymoi, eritheiai, dichostasiai, haireseis, phonoi, methai, kōmoi, kai ta homoia toutois. Ha prolegō hymin, kathōs kai proeipon, hoti hoi ta toiauta prassontes basileian Theou ou klēronomēsousi. » Tauta de Basilidēs, kai Karpokratēs, kai Epiphanēs,. kai IIrodichkos, kai hoi loipoi tēs aselgeias kai tēs paranomias didaskaloi, anegnōsan men, enantian de nomothesian eisēnenkan, anaphandon antitaxamenoi tois nomois tou Pneumatos. Synǭda de kai '᾿Ephesiois epesteile" e Legō gar, ephē, kai diamartyromai en Kyriǭ, mēketi hymas peripatein, kathōs kai ta loïpka ethnē peripatei en mataiotēti tou noos hautōn, eskotismenoi tēn dianēian ontes, apēllotriōmenoi tēs zōēs tou Theou, dia tēn agnoian tēn ousan en autois, dia tēn pōrōsin tēs kardias autōn" hoitines apēlgēkotes, heautous paredōkan tę̄ aselgeią eis ergasian achatharsias en pleonexil. Hymeis de ouk houtōs emathete ton Christon, ei ge auton ēkousate kai en hautǭ edidachthēte kathōs estin alētheia en tǭ Iēsou, apothesthai hymas kata tēn proieran anastrophēn ton palaion anthrōxon, ton phtheiromenon kata ta: epithymias tēs apatēs" » kai ta toutōn akoloutha. Kai met᾽ oliga" « Touto gar. este gignōschontes, hoti pas pornos, ē akathartos, hē pleonektēs, hos estin eidōlolatrēs, ouk echei klēronomian en tę̄ basileią tou Christou kai Theou.» Tauta kai Philippēsiois epesteile" «e To loipon, adelphoi, hosa estin alēthē, hosa semna, hosa agatha, hosa dikaia, hosa hagna, hosa prosphilē, hosa euphēma, ei tis aretē, kai ei tis epainos, tauta logizesthe, ha kai emathete, kai pareladete, kai eidete en emoi. » Ōaautōs de kai Kolossaeusi graphei" eNechrōsate oun ta melē hymōn ta epi tēs gēs, porneian, akatharsian, pathos, epithymian kakēn, kai tēn pleonexian, hētis estin eidōlolatreia, di᾽ ha erchetai hē argē tou Theou epi tous huious tēs apeitheias.» Kai hē Palaia de Graphē sgnǭda nenomothetēche tę̄ Kainę̄. Kai gar autos phēsin ho Theas " s IDgioi gignesthe kathōs chagō hagios eimi.» Kai" e« Mē proseche phaulę̄ gynaiki" meli gar apostazei apo cheileōn gynaikos pornēs, ē pras kairon men glykainei ton son pharynga, hysteran de pikroteron cholēs heurēseis.» Kai allą de myria estin heurein tautēsi tēs acholaaias katēgorounta, Hoi de pammiaroi kai dysōnymos, kai mnstichēn choigōnian ōnomasan tēn aselgeian.
Sexual immorality and all licentiousness we forbid as lawless deeds. For we hear the most divine Paul crying: “But sexual immorality and impurity must not even be named among you, as is fitting for saints.” And again: “Let no one be sexually immoral or profane like Esau.” And: “Let marriage be honored among all and the marriage bed be undefiled; for God will judge the sexually immoral and adulterers.” And in the Letter to the Corinthians: “If anyone named a brother is sexually immoral, or greedy, or an idolater, or a reviler, or a drunkard, or a robber, do not even eat with such a one.” Because of this licentiousness he also handed over to Satan the man who had committed sexual immorality, and he cries expressly: “If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, which you are.” For this reason he orders them to flee licentiousness headlong: “Do you not know,” he says, “that he who is joined to a harlot is one body with her? For the two, it says, shall become one flesh. But he who is joined to the Lord is one spirit. Flee sexual immorality. Every sin that a man commits … sins against his own body.” He offered the same teaching to the Galatians: “Now the works of the flesh are evident: adultery, sexual immorality, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, fits of anger, rivalries, dissensions, heresies, murders, drunkenness, carousing and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.” These things Basilides, Carpocrates, Epiphanes, Prodicus and the other teachers of licentiousness and lawlessness read, but brought in an opposing legislation, openly setting themselves against the laws of the Spirit. In harmony he wrote to the Ephesians: “I say this,” he said, “and testify in the Lord, that you no longer walk as the other Gentiles walk, in the futility of their mind, being darkened in understanding, alienated from the life of God because of the ignorance that is in them, because of the hardness of their heart; who, having become callous, have given themselves up to licentiousness for the practice of every impurity with greed. But you did not so learn Christ, if indeed you heard him and were taught in him, as the truth is in Jesus, to put off, concerning your former way of life, the old man, corrupted according to the desires of deceit,” and what follows. And a little later: “For this you know, that no sexually immoral or impure person, or greedy person, who is an idolater, has any inheritance in the kingdom of Christ and of God.” He wrote this to the Philippians too: “Finally, brothers, whatever is true, whatever is honorable, whatever is good, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any virtue and if there is any praise, think on these things, which you also learned and received and saw in me.” Likewise he writes to the Colossians: “Put to death, therefore, your members that are on earth: sexual immorality, impurity, passion, evil desire and greed, which is idolatry, on account of which the wrath of God comes upon the sons of disobedience.” The Old Scripture too legislated in harmony with the New. For God himself says: “Be holy, as I am holy.” And: “Do not give heed to a worthless woman; for honey drips from the lips of a harlot, which for a time sweetens your throat, but afterwards you will find it more bitter than gall.” Countless other passages can be found condemning this licentiousness. But the utterly foul and ill-named men even called licentiousness a mystical communion.
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Ἧ δὲ θεία Γραφὴ οὐ μόνον ἀπαγορεύει παρανομίας, ἀλλὰ καὶ θεραπεύει τοὺς τὰ τούτων τραύματα δεξαμένους. Τὴν γὰρ Ναυάτου θηριωδίαν «εται, καὶ κατηγορεῖ τῶν. ποιμένων, ὅσοι ταύτην οὐκ ἀποιήσαντο τῶν προδάτων τὴν ἐπιμέλειαν. Καί φησιν αὐτὸς ὁ θεός" ε« Ὧ οἱ ποιμένες, τὸ ἡσθενηκὸς οὐκ ἐνισχύσατε, καὶ τὰ ἄῤῥωστον οὐκ ἰάσασθε, καὶ τὸ κακῶς ἔχον οὐκ ἐσωματοποιήσατε, καὶ τὸ πλανώμενον οὐκ ἐπεστρέψατε, καὶ τὸ ἀπολωλὸς οὐκ ἐπεζητήσατε.» Ὁ δὲ τῶν. ταύτην μὴ πεποιημένων τὴν τῷομήθειαν χατηγαρῶν, δῆλον ὅτι βούλεται θεραπείας ἀξιοῦσθαι τὰ ἀσθενῆ τῶν προδάτων᾽ διά τοι τοῦτο πρὸς τὸν αὐτὰν ἔφη προφήτην " ε Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου λόγον, καὶ προφυλάξεις αὐτὸν παρ' ἐμοῦ. Ἐν τῷ εἰπεῖν με τῷ ἁμαρτωλῷ, Θανάτῳ ἀποθανῇ, καὶ μὴ διαστείλῃ τῷ ἁμαρτωλῷ … ἀπὸ τῆς ὁδοῦ αὑτοῦ τῇς πονηρᾶς τοῦ ζῆσαι αὐτὸν, αὐτὸς ὁ ἄνομος ἐν τῇ ἀνομίᾳ αὑτοῦ ἀποθανεῖται, τὸ δὲ αἷμα αὐτοῦ ἐκ τῆς χειρός σου ἐκζητήσω. » Καὶ μετ᾽ ὀλίγα " «Ζῶ ἐγὼ, λέγει ᾿Αδωναῖ Κύριος, ὅτι οὗ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ πονηρᾶς, καὶ ζῇν αὐτόν. » Εἶτα παραινετιχῶς ' ε« Ἐπιστροφῇ ἐπιστρέψατε ἀπὸ νἧῆς ὁδοῦ ὑμῶν τῆς πονηρᾶς, καὶ ἱνατί ἀποθνήσκετε, οἶκος Ἰσραὴλ.» Ἔπειτα κελεύει τῷ προφήτῃ, καὶ τοῦτον πρὸς αὐτοὺς διαπορθμεῦσαι τὸν "λόγον " «ε Καὶ σὺ, υἱὲ ἀνθρώπου, εἰπὲ πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου Δικαιοσύνη δικαίου οὐ μὴ ἐξἕληται αὐτὸν ἐν ἧ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνομία ἀνόμου οὐ μὴ ἀποκτείνῃ αὐτὸν ἐν ἦ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὑτοῦ, καὶ ποιήσῃ κρῖμα καὶ δικαιοσύνην, καὶ ἐνεχυριασμὸν τος ἀποδῷ, καὶ ἅρπαγμα ἀποτίσει. Εἰ ὁ ἄνομος ἐν τοῖς προστάγμασι τῆς ζωῆς διαπεπόρευται τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. πᾶσαι αἱ ἁμαρτίαι αὐτοῦ ἃ: ἥμαρτεν οὐ μὴ μνησθήσονται αὐτοῦ, ὅτι κρῖμα καὶ δικαιοσύνην ἐποίγσεν, ἐν αὑτοῖς ζήσεται.» Καὶ τῷ Ναδουχοδονόσορ ὃ μακάριος Δανιὴλ τὰ τῇς μετανοίας προσενή νοχε φάρμακα. « Καὶ νῦν γὰρ, φησὶ, βασιλεῦ, ἧ βουλὴ μου ἀρεδάτω σοι" καὶ ἐν ἐλεημοσύνῃ ἀπόλουσαι τὰς ἀνομίας σου, καὶ τὰς ἀδικίας δου ἐν οἰκτιρμοῖς πενήτων.» Ἢ δὲ τοῦ θείου Ἱερεμίου προφητεία ταυτησὶ τῆς διδασκαλίας ἀνάπλεως. Νῦν μὲν γάρ φησιν)" ε« Ἐπιστράφητε, υἱοὶ ἀφεστηκότες, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς, λέγει Κύριος ὁ Θεός.» Νὺν δέ «᾿Απόπλυνε ἀπὸ κακίας τὴν καρδίαν σου, Ἰσραὴλ, ἵνα σωθῇς, μήποτε εὑρεθῶσιν ἐν σοὶ διαλογισμοὶ πόνων σου. » Καὶ πάλιν" ε« Μὴ ὁ πίπτων οὐκ ἀνίσταται, ἣ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; » Καὶ ἄλλας δὲ πλείστας ἔστιν εὑρεῖν τοιαύτας παρ᾽ αὐτῷ νουθεσίας. Καὶ ὁ πάνσοφος δὲ Ἡσαῖας βοᾷ « Ὅταν ἀποστραφεὶς στενάξῃς, τότε σωθήσῃ, καὶ γνώσῃ ποῦ ἧσθα. ὅτε ἐπεποίθεις ἐπὶ τοῖς μα.ταίοις. » Κὰν τῷ προοιμίῳ δὲ παμπόλλας τοῦ λαοῦ. παρανομίας διεξελθὼν, καὶ δείξας τὸ τῆς νόσου ὄναἰατυον, « Οὐκ ἔστι γὰρ, ἔφη, μάλαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὔτε καταδέσμους.» Μετ᾿ ὀλίγα, τὴν τῆς μετανοίας αὑτοῖς προσήγαγε θεραπείαν, πρὸς ἣν ἔλεγε" «Λούσασθε, καθαροὶ γίνεσθε, ἀφέλετε τὰς πονηρίας ὑμῶν ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου. Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε χαλὸν ποιεῖν, ἐκζητήσατε χρίσιν, ῥύσασθε ἀδικούμενον ἐκ χειρὸς ἀδιχοῦντος αὐτόν. ν Εἶτα ὑπισχνεῖται ἐρίῳ λευκῷ καὶ χιόνι παραπλησίους αὑτοὺς ἀποφαίνειν, εἰ καὶ κόκκινον καὶ φοινικὴν ἔχοιεν χροιάν" Τοῦτο δὲ μόνῳ τῷ Θεῷ δυνατόν" οἱ γὰρ δευσοποιοὶ εἰς μὲν ἄλλα χρώματα τὸ λευκὸν μεταδάλλουσιν, ἄλλο δέ τι τῶν χρωμάτων λεῖν εἰς λευκὸν οὐκ ἰσχύουσι " τῷ δὲ Ποιητῇ πάντα ῥάδια. ᾿Αλλὰ γὰρ πέρα τοῦ μέτρου μηχυνοῦμεν τὸν λόγον, εἰ πάσας τὰς τῶν προφητῶν παραινέσεις μελῳδία, καὶ τῶν ἄλλων προφητῶν τὰ θεσπίσματα. ᾿Αλλ᾽ οἱ τὸν Νανάτου διαδεξάμενοι τῦφον, μετὰ τὸ βάπτισμά φασι μὴ χρῆναι τοῖς ἁμαρτάνουσι θεραπείαν προσφέρειν. Ἔδει δὲ αὐτοὺς συνιδεῖν, ὡς καὶ οἱ παλαιοὶ τύπον εἶχον τῶν ἱερῶν μυστηρίων τὰ περιῤῥαντήρια, καὶ τὰς θείας ἱερουργίας. ἵνα δὲ ἐκ πολλοῦ τοῦ περιόντος τὴν ἄνοιαν αὐτὴν διελέγξωμεν, τὸν ᾿Ααρὼν εἰς μέσον ἀγάγωμεν. Οὗτος γὰρ χρι… θείου Πνεύματος τὴν χάριν δεξάμενος, εἶξε μὲν ταῖς εσχεύασς δὲ τὴν εἰκόνα τοῦ μόσχου, καὶ θυσίας μετὰ αἱ τῶν ἄλλων προσενήνοχε Λευϊτῶν" ἀλλ᾽ ὄμως συγτοῦ θείου Πνεύματος τὴν χάριν ἕνοικον κεκτημένος, δύο χαλεπὰς παρανομίας εἰργάσατο, ἀλλὰ τὰ τραύματα διὰ μετανοίας ἰάσατο, καὶ οὐκ ἐγυμνώθη τῆς τοῦ Πνεύματος χάριτος, ἀλλὰ καὶ μετὰ τὴν … ἐν Κορίνθῳ πεπορνευκότος τί ἂν εἴποιεν, ὃς οὐ μόνον θείων μυστηρίων ἠξίωτο, ἀλλὰ καὶ διδασχαλι… καὶ πεπαιδευμένῳ μέγα φρονούντων τῶν ὑπ᾽ ἐκείνῳ τελούντων, ὁ θεῖος Ἀπόστολος κατηγόρησεν εἰπών’ « Καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ, καὶ οὐκὶ μᾶλλον … τοῦτο ποιήσας. » ᾿Αλλ᾽ ὅμως καὶ διδάσκαλον ὄντα, καὶ … Σατανᾷ, πάλιν αὐτὸν ἐξήρπασε τῶν ἐχείνου χειρῶν, ζεσθε, καὶ ἐγώ. Καὶ γὰρ ἐγὼ εἴ τι ᾧ χεχάρισμαι, δι᾽ ὑμᾶς. » Καὶ ἵνα μή τις αὐ ναι, προστέθειχεν. ε« Ἐν προσώπῳ Χριστοῦ, τουτ ἐστιν ὡς ὁρῶντος τοῦ Δεσπότου τῶν ὅλων, ὡς; ἐπι… Ὅθεν καὶ τὴν αἰτίαν ἐπάγει" ε« Ἵνα μὴ πλεονεχτηθῶμεν ὑπὸ τοῦ Σατανᾶ οὗ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. » --- « Ὥστε ὑμᾶς μᾶλλον χαρίσασθαι, καὶ παρακαλέσαι, μήπως τῇ περισσοτέρᾳ λύπῃ χαταποθῇ ὁ τοιοῦτος. » Τοιαύτην εἶχον εὐσπλαγχνίαν οἱ τῆς Ἐκκλησίας διδάσκαλοι " ἰατροὶ γὰρ ἧσαν … νοντες. Ἔοῦτο πραγματευόμενος, καὶ ταῦτα τοῖς πρὸς τούτοις ἐντέθειχϑθ γράμμασι" ε« Μὴ πάλιν ἐλθόντα με ταπεινώσῃ ὁ Θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηχότων, καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ καὶ ἀσελγείᾳ ἧ ἔπραξαν. » Οὕτως Γαλάτας παρατραπέντας τῆς πίστεως, καὶ μετὰ τὴν κλῆσιν τῆς χάριτος καὶ τὴν τῶν θείων μυστηρίων ἀπόλαυσιν, τὴν περιτομὴν δεξαμένους, καὶ τῶν νομικῶν παρατηρήσεων ἀσπασαμένους τὴν φυλακὴν, ἐπανάγει πρὸς τὴν σωτηρίαν, καὶ τὰ τῆς μετανοίας αὐτοῖς ἐπιτίθησι φάρμακα, καὶ ἀφίησι μητρὸς φιλοστόργου φωνήν « Τεκνία μου, οὖς πάλιν ὠδίνω, ἄκρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. » Ταύτην δὲ ἡμῖν τὴν διδασκαλίαν καὶ ὁ Δεσπότης Χριστὸς διὰ τῶν οἰκείων παραθδολῶν προσενήνοχε. Καὶ γὰρ τὸ ἀπολωλὸς πρόθδατον, καὶ ἡ ἐκπεσοῦσα δραχμὴ, τῶν ἡμαρτηκότων. ἐπιμέλεσθαι διδάσκουσιν. Ὁ δὲ ἄσωτος υἱὸς ἄντειχρυς τὴν μετὰ τὸ βάπτισμα γεγενημένην παράἄασιν δηλοῖ. Τῆς γὰρ πατρῴας οὐσίας τὴν προσἤκουσαν μοῖραν λαδὼν, καὶ ταύτην ἀσώτως χατεδηδοχὼς, ἐπανῆλθεν ἀλλ᾽ ὅμως τῆς πρώτης ἠξιώθη στολῆς, καὶ διὰ τοῦ δακτυλίον τὴν εἰκόνα τὴν θείαν ἀπέλαδε, καὶ τοῦ σιτευτοῦ ἀπήλαυσε μόσχου, καὶ ἑορτὴν μεγίστην ἐσχεδίαδε τῷ πατρί. Καὶ πᾶσα δὲ τοῦ Κυρίου διδασκαλία καὶ πρᾶξις, τὴν τῶν ἁμαρτω» λῶν ἰατρείαν διδάσκουσι, καὶ οἱ κληθέντες τελῶναι, καὶλ ἡ προσελθοῦσα πόρνη, καὶ ὁ πιστεύσας ληστῆς, σαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. Οὺ γὰρ χρείαν ἔχουσιν᾽ οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ χα. χῶς ἔχοντες. » Εἰ δὲ ταῦτα πρὸ τοῦ βαπτίσματος λέγουσι γεγενῆσθαι, τὸν πρῶτον τῆς Ἐκκλησίας θεμέλιον χαταμάθωσι χλονούμενον, καὶ ὑπὸ τῆς θείας. χάριτος βεδαιούμενον. Τρὶς: γὰρ ὁ μέγας ἀρνησάμενος Πέτρος ἔμεινε. πρῶτος, τοῖς δάκρυσι τοῖς οἰκείοις θϑραπευθείς. Ταύτην αὐτῷ. καὶ τοῖς ἀδελφοῖς προφέρειν τὴν θεραπείαν. ὁ Δεσπότης ἐκέλευσε᾽ ε Καὶ σὺ γὰρ, φησὶν, ἐπιστρέψας στῆριξον τοὺς ἀδελφούς σον. » Καὶ προσευχῆς δὲ τύπον τοῖς μαθηταὶς δεδωχνὼς, προσέταξε λέγειν “ « ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. » Ταύτην δὲ τὴν προσευχὴν οὐ τοὺς ἀμυήτους, ἀλλὰ τοὺς. μυσταγωγουμένους διδάσκομεν. Οὐδεὶς γὰρ τῶν ἀμυήτων λέγφοιν τολμᾷ " « Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς, ν» μήπω δεξάμενος τῆς υἱοθεσίας τὸ χάρισμα. Ὃ δὲ τῆς τοῦ βαπτίσματος τετυχηχὼς δωρεᾶς, Πατέρα καλεῖ τὸν Θεὸν, ὡς εἰς τοὺς υἱοὺς τελέσας τῆς χάριτος. Οὗτοι τοίνυν προσετάχθησαν λέγειν " λήματα ἡμῶν. » Ἰάσιμα τοιγαροῦν καὶ τὰ. μετὰ οὐ βάπτισμα γενόμενα τραύματα" εἴΑφες ἡμῖν τὰ ὀφειἰάσιμα δὲ, οὐκ ὡς ᾿ πάλαι διὰ πίστεως. μόνης τῆς ἀφέσεως διδομένης - ἀλλὰ διὰ δακρύων πολλῶν, διά τε ὀδυρμῶν, καὶ χλαυθμῶν, καὶ νηστείας, καὶ. “προσευχῆς, καὶ πόνου «τῇ ποσότητι τῆς γεγονυίας ἁμαρτίας συμμετρουμένου. Οὔτε γὰρ ἀπαγορεύειν ἐδιδάχθημεν τοὺς μὲν οὕτω διακειμένους, οὔτε προχείρως μεταδιδόναι τῶν θείων. « Μὴ βάλλετε γὰρ, φησὶ, ἅγιον τοῖς κυσὶ, μηδὲ ῥίψητε τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων. » Τούτους ἡ Ἐκκλησία καὶ περὶ μετανοίας ἔχει τοὺς νόμους.
Hē de theia Graphē ou monon apagoreuei paranomias, alla kai therapeuei tous ta toutōn traumata dexamenous. Tēn gar Nauatou thēriōdian «etai, kai katēgorei tōn. poimenōn, hosoi tautēn ouk apoiēsanto tōn prodatōn tēn epimeleian. Kai phēsin autos ho theos" e« Hō hoi poimenes, to hēsthenēkos ouk enischysate, kai ta arrhōston ouk iasasthe, kai to kakōs echon ouk esōmatopoiēsate, kai to planōmenon ouk epestrepsate, kai to apolōlos ouk epezētēsate.» Ho de tōn. tautēn mē pepoiēmenōn tēn tǭomētheian chatēgarōn, dēlon hoti bouletai therapeias axiousthai ta asthenē tōn prodatōn᾽ dia toi touto pros ton autan ephē prophētēn " e Skopon dedōka se tǭ oikǭ Israēl, kai akousę̄ ek tou stomatos mou logon, kai prophylaxeis auton par' emou. En tǭ eipein me tǭ hamartōlǭ, Thanatǭ apothanę̄, kai mē diasteilę̄ tǭ hamartōlǭ … apo tēs hodou hautou tę̄s ponēras tou zēsai auton, autos ho anomos en tę̄ anomią hautou apothaneitai, to de haima autou ek tēs cheiros sou ekzētēsō. » Kai met᾽ oliga " «Zō egō, legei ᾿Adōnai Kyrios, hoti hou boulomai ton thanaton tou hamartōlou, hōs to epistrepsai auton apo tēs hodou hautou ponēras, kai zę̄n auton. » Eita parainetichōs ' e« Epistrophę̄ epistrepsate apo nēēs hodou hymōn tēs ponēras, kai hinati apothnēskete, oikos Israēl.» Epeita keleuei tǭ prophētę̄, kai touton pros autous diaporthmeusai ton "logon " «e Kai sy, huie anthrōpou, eipe pros tous huious tou laou sou Dikaiosynē dikaiou ou mē exelētai auton en hē an hēmerą planēthę̄, kai anomia anomou ou mē apokteinę̄ auton en ē an hēmerą apostrepsę̄ apo tēs anomias hautou, kai poiēsę̄ krima kai dikaiosynēn, kai enechyriasmon tos apodǭ, kai harpagma apotisei. Ei ho anomos en tois prostagmasi tēs zōēs diapeporeutai tou mē poiēsai adikon, zōę̄ zēsetai, kai ou mē apothanę̄. pasai hai hamartiai autou ha: hēmarten ou mē mnēsthēsontai autou, hoti krima kai dikaiosynēn epoigsen, en hautois zēsetai.» Kai tǭ Nadouchodonosor ho makarios Daniēl ta tę̄s metanoias prosenē noche pharmaka. « Kai nyn gar, phēsi, basileu, hē boulē mou aredatō soi" kai en eleēmosynę̄ apolousai tas anomias sou, kai tas adikias dou en oiktirmois penētōn.» Ē de tou theiou Hieremiou prophēteia tautēsi tēs didaskalias anapleōs. Nyn men gar phēsin)" e« Epistraphēte, huioi aphestēkotes, kai epistraphēsomai pros hymas, legei Kyrios ho Theos.» Nyn de «᾿Apoplyne apo kakias tēn kardian sou, Israēl, hina sōthę̄s, mēpote heurethōsin en soi dialogismoi ponōn sou. » Kai palin" e« Mē ho piptōn ouk anistatai, hē ho apostrephōn ouk epistrephei? » Kai allas de pleistas estin heurein toiautas par᾽ autǭ nouthesias. Kai ho pansophos de Hēsaias boą « Hotan apostrapheis stenaxę̄s, tote sōthēsę̄, kai gnōsę̄ pou hēstha. hote epepoitheis epi tois ma.taiois. » Kan tǭ prooimiǭ de pampollas tou laou. paranomias diexelthōn, kai deixas to tēs nosou onaiatyon, « Ouk esti gar, ephē, malagma epitheinai, oute elaion, oute katadesmous.» Met᾿ oliga, tēn tēs metanoias hautois prosēgage therapeian, pros hēn elege" «Lousasthe, katharoi ginesthe, aphelete tas ponērias hymōn apo tōn psychōn hymōn apenanti tōn ophthalmōn mou. Pausasthe apo tōn ponēriōn hymōn, mathete chalon poiein, ekzētēsate chrisin, rhysasthe adikoumenon ek cheiros adichountos auton. n Eita hypischneitai eriǭ leukǭ kai chioni paraplēsious hautous apophainein, ei kai kokkinon kai phoinikēn echoien chroian" Touto de monǭ tǭ Theǭ dynaton" hoi gar deusopoioi eis men alla chrōmata to leukon metadallousin, allo de ti tōn chrōmatōn lein eis leukon ouk ischyousi " tǭ de Poiētę̄ panta rhadia. ᾿Alla gar pera tou metrou mēchynoumen ton logon, ei pasas tas tōn prophētōn paraineseis melǭdia, kai tōn allōn prophētōn ta thespismata. ᾿All᾽ hoi ton Nanatou diadexamenoi typhon, meta to baptisma phasi mē chrēnai tois hamartanousi therapeian prospherein. Edei de autous synidein, hōs kai hoi palaioi typon eichon tōn hierōn mystēriōn ta perirrhantēria, kai tas theias hierourgias. hina de ek pollou tou periontos tēn anoian autēn dielenxōmen, ton ᾿Aarōn eis meson agagōmen. Houtos gar chri… theiou Pneumatos tēn charin dexamenos, eixe men tais escheuass de tēn eikona tou moschou, kai thysias meta hai tōn allōn prosenēnoche Leuïtōn" all᾽ omōs sygtou theiou Pneumatos tēn charin henoikon kektēmenos, dyo chalepas paranomias eirgasato, alla ta traumata dia metanoias iasato, kai ouk egymnōthē tēs tou Pneumatos charitos, alla kai meta tēn … en Korinthǭ peporneukotos ti an eipoien, hos ou monon theiōn mystēriōn ēxiōto, alla kai didaschali… kai pepaideumenǭ mega phronountōn tōn hyp᾽ ekeinǭ telountōn, ho theios Apostolos katēgorēsen eipōn’ « Kai hymeis pephysiōmenoi este, kai ouki mallon … touto poiēsas. » ᾿All᾽ homōs kai didaskalon onta, kai … Sataną, palin auton exērpase tōn echeinou cheirōn, zesthe, kai egō. Kai gar egō ei ti hǭ checharismai, di᾽ hymas. » Kai hina mē tis au nai, prostetheichen. e« En prosōpǭ Christou, tout estin hōs horōntos tou Despotou tōn holōn, hōs? epi… Hothen kai tēn aitian epagei" e« Hina mē pleonechtēthōmen hypo tou Satana hou gar autou ta noēmata agnooumen. » --- « Hōste hymas mallon charisasthai, kai parakalesai, mēpōs tę̄ perissoterą lypę̄ chatapothę̄ ho toioutos. » Toiautēn eichon eusplanchnian hoi tēs Ekklēsias didaskaloi " iatroi gar hēsan … nontes. Eouto pragmateuomenos, kai tauta tois pros toutois entetheichϑth grammasi" e« Mē palin elthonta me tapeinōsę̄ ho Theos mou pros hymas, kai penthēsō pollous tōn proēmartēchotōn, kai mē metanoēsantōn epi tę̄ akatharsią, kai porneią kai aselgeią hē epraxan. » Houtōs Galatas paratrapentas tēs pisteōs, kai meta tēn klēsin tēs charitos kai tēn tōn theiōn mystēriōn apolausin, tēn peritomēn dexamenous, kai tōn nomikōn paratērēseōn aspasamenous tēn phylakēn, epanagei pros tēn sōtērian, kai ta tēs metanoias autois epitithēsi pharmaka, kai aphiēsi mētros philostorgou phōnēn « Teknia mou, ous palin ōdinō, akris hou morphōthę̄ Christos en hymin. » Tautēn de hēmin tēn didaskalian kai ho Despotēs Christos dia tōn oikeiōn parathdolōn prosenēnoche. Kai gar to apolōlos prothdaton, kai hē ekpesousa drachmē, tōn hēmartēkotōn. epimelesthai didaskousin. Ho de asōtos huios anteichrys tēn meta to baptisma gegenēmenēn paraaasin dēloi. Tēs gar patrǭas ousias tēn prosēkousan moiran ladōn, kai tautēn asōtōs chatedēdochōs, epanēlthen all᾽ homōs tēs prōtēs ēxiōthē stolēs, kai dia tou daktylion tēn eikona tēn theian apelade, kai tou siteutou apēlause moschou, kai heortēn megistēn eschediade tǭ patri. Kai pasa de tou Kyriou didaskalia kai praxis, tēn tōn hamartō» lōn iatreian didaskousi, kai hoi klēthentes telōnai, kail hē proselthousa pornē, kai ho pisteusas lēstēs, sai dikaious, alla hamartōlous eis metanoian. Ou gar chreian echousin᾽ hoi ischyontes iatrou, all᾽ hoi cha. chōs echontes. » Ei de tauta pro tou baptismatos legousi gegenēsthai, ton prōton tēs Ekklēsias themelion chatamathōsi chlonoumenon, kai hypo tēs theias. charitos bedaioumenon. Tris: gar ho megas arnēsamenos Petros emeine. prōtos, tois dakrysi tois oikeiois thϑrapeutheis. Tautēn autǭ. kai tois adelphois propherein tēn therapeian. ho Despotēs ekeleuse᾽ e Kai sy gar, phēsin, epistrepsas stērixon tous adelphous son. » Kai proseuchēs de typon tois mathētais dedōchnōs, prosetaxe legein “ « hēmin ta opheilēmata hēmōn, hōs kai hēmeis aphiemen tois opheiletais hēmōn. » Tautēn de tēn proseuchēn ou tous amyētous, alla tous. mystagōgoumenous didaskomen. Oudeis gar tōn amyētōn legphoin tolmą " « Pater hēmōn, ho en tois ouranois, n» mēpō dexamenos tēs huiothesias to charisma. Ho de tēs tou baptismatos tetychēchōs dōreas, Patera kalei ton Theon, hōs eis tous huious telesas tēs charitos. Houtoi toinyn prosetachthēsan legein " lēmata hēmōn. » Iasima toigaroun kai ta. meta ou baptisma genomena traumata" eiAphes hēmin ta opheiiasima de, ouk hōs ᾿ palai dia pisteōs. monēs tēs apheseōs didomenēs - alla dia dakryōn pollōn, dia te odyrmōn, kai chlauthmōn, kai nēsteias, kai. “proseuchēs, kai ponou «tę̄ posotēti tēs gegonuias hamartias symmetroumenou. Oute gar apagoreuein edidachthēmen tous men houtō diakeimenous, oute procheirōs metadidonai tōn theiōn. « Mē ballete gar, phēsi, hagion tois kysi, mēde rhipsēte tous margaritas emprosthen tōn choirōn. » Toutous hē Ekklēsia kai peri metanoias echei tous nomous.
The divine Scripture not only forbids lawless deeds but also heals those who have received their wounds. It [rejects] the savagery of Novatus and accuses the shepherds who have not taken this care of the sheep. God himself says: “O shepherds, you have not strengthened the weak, nor healed the sick, nor bound up the injured, nor brought back the straying, nor sought the lost.” He who accuses those who have not taken this care clearly wishes the weak sheep to be thought worthy of healing. That is why he said to the same prophet: “I have made you a watchman for the house of Israel; you shall hear a word from my mouth and warn them from me. When I say to the sinner, ‘You shall surely die,’ and you do not warn the sinner … [to turn] from his evil way so that he may live, that lawless man shall die in his lawlessness, but his blood I will require at your hand.” And a little later: “As I live, says the Lord Adonai, I do not desire the death of the sinner, but that he turn from his evil way and live.” Then by way of exhortation: “Turn, turn from your evil way; why will you die, house of Israel?” Then he orders the prophet to carry this word to them too: “And you, son of man, say to the sons of your people: The righteousness of the righteous will not deliver him on the day he goes astray, and the lawlessness of the lawless will not kill him on the day he turns from his lawlessness and does judgment and righteousness, gives back the pledge and repays what he has robbed. If the lawless man walks in the commandments of life so as to do no wrong, he shall surely live and shall not die; none of the sins he has committed shall be remembered against him, for he has done judgment and righteousness; he shall live by them.” And the blessed Daniel offered Nebuchadnezzar the medicines of repentance: “And now, O king,” he says, “let my counsel please you; wash away your lawless deeds with almsgiving and your injustices with compassion on the poor.” The prophecy of the divine Jeremiah is full of this teaching. Now he says: “Return, you apostate sons, and I will turn to you, says the Lord God”; now: “Wash your heart of wickedness, Israel, that you may be saved, lest the thoughts of your toils be found in you.” And again: “Does not the one who falls rise again, or the one who turns away not return?” Very many other such admonitions can be found in him. And the all-wise Isaiah cries: “When you turn and groan, then you will be saved, and you will know where you were when you trusted in vain things.” In his opening too, having gone through very many lawless deeds of the people and shown the incurability of the disease (“There is no plaster to apply,” he said, “nor oil, nor bandages”), a little later he applied to them the healing of repentance, to which he said: “Wash, become clean; remove your wickedness from your souls before my eyes; cease from your wickedness, learn to do good, seek judgment, rescue the one wronged from the hand of the one who wrongs him.” Then he promises to make them like white wool and snow, even if they have the color of scarlet and crimson. This is possible for God alone; for dyers change white into other colors, but cannot make any other color white; but to the Maker all things are easy. But we would lengthen the account beyond measure if [we were to set out] all the exhortations of the prophets, the melody [of David] and the oracles of the other prophets. But those who have taken over the conceit of Novatus say that one should not apply healing to those who sin after baptism. They should have seen that the men of old too had the sprinklings and the divine liturgies as a type of the sacred mysteries. To refute their folly with ample margin, let us bring Aaron forward. He was anointed … [and] having received the grace of the divine Spirit, yielded to the [people's demands], made the image of the calf and offered sacrifices with the other Levites; yet, though he had the grace of the divine Spirit dwelling in him, he committed two grievous transgressions, but healed the wounds through repentance, and was not stripped of the grace of the Spirit, but even after the …. And what would they say of the man at Corinth who committed sexual immorality, who had been thought worthy not only of the divine mysteries but also of teaching … and educated? When those under him were puffed up, the divine Apostle accused them, saying: “And you are puffed up, and have not rather mourned, that the one who did this deed might be removed from among you.” Yet, though he was a teacher, and … [handed over] to Satan, he snatched him again from his hands: “Whom you forgive anything, I also forgive; for what I have forgiven, if I have forgiven anything, has been for your sake.” And lest anyone …, he added: “In the presence of Christ,” that is, as the Master of all sees …. Then he adds the reason: “So that we may not be outwitted by Satan; for we are not ignorant of his designs.” “So that you should rather forgive and comfort him, lest such a one be swallowed up by excessive sorrow.” Such was the compassion of the teachers of the church; for they were physicians …. Seeking this, he also put these words in the letter to them: “Lest when I come again my God humble me before you, and I mourn over many of those who sinned before and have not repented of the impurity, sexual immorality and licentiousness that they practiced.” So too he brings back to salvation the Galatians, who had turned from the faith and, after the call of grace and the enjoyment of the divine mysteries, had received circumcision and embraced the observance of the legal rules; he applies to them the medicines of repentance and utters the voice of a loving mother: “My little children, with whom I am again in labor until Christ is formed in you.” Christ the Master too offered us this teaching through his own parables. For the lost sheep and the fallen drachma teach us to care for those who have sinned; and the prodigal son plainly shows a transgression committed after baptism. For he took the share of his father's property that fell to him, squandered it prodigally and came back; yet he was thought worthy of the first robe, received the divine image through the ring, enjoyed the fatted calf, and gave his father occasion for a very great feast. And the whole teaching and conduct of the Lord teach the healing of sinners: the tax collectors who were called, the harlot who approached, the robber who believed; [and the Lord himself said: “I have not come to call] the righteous, but sinners to repentance. For those who are well have no need of a physician, but those who are sick.” If they say these things happened before baptism, let them learn that the first foundation of the church was shaken and was made firm by divine grace. For the great Peter, after denying three times, remained first, healed by his own tears. The Master ordered him to offer this healing to his brothers as well: “And you,” he says, “when you have turned, strengthen your brothers.” And giving the disciples a pattern of prayer, he ordered them to say: “[Forgive] us our debts, as we also forgive our debtors.” We teach this prayer not to the uninitiated but to those being initiated into the mysteries. For none of the uninitiated dares to say “Our Father in heaven,” not yet having received the gift of adoption; but whoever has obtained the gift of baptism calls God Father, as one who has entered the ranks of the sons of grace. These, then, were ordered to say, “Forgive us our debts.” Wounds incurred after baptism, then, are curable; curable, however, not as of old, when forgiveness was given through faith alone, but through many tears, through wailing and weeping, fasting and prayer, and toil measured to the size of the sin committed. For we have been taught neither to despair of those so disposed, nor to give them a share of the divine things hastily. “For do not give what is holy to the dogs,” he says, “nor throw your pearls before swine.” These are the laws the church has about repentance.
5.29PG 83
Οἵνου δὲ καὶ χρεωφαγίας ἀποχὴν, καὶ τὴν ἄλλην ἐγκράτειαν, οὐ τοῖς αἱρετικοῖς παραπλησίως ἀἁσπάζεται, Οἱ μὲν γὰρ ὡς βδελυκτῶν τούτων νομοθετοῦσιν ἀπέχεσθαι " ἡ δὲ Ἐκκλησία οὐδὲν περὶ τούτων νενομοθέτηχεν᾽ οὐδὲ γὰρ ἀπαγορεύει τὴν τούτων μετάληψιν. Τούτου χάριν ἀδεῶς οἱ μὲν τῶν νενομισμένων ἡδέων ἀπολαύουσιν, οἱ δὲ ἀπέχονται. Κατακρίνει δὲ οὐδεὶς τῶν εὖ φρονούντων τὸν ἐσθίοντα " καὶ ἡ ἀποχὴ γὰρ, καὶ ἡ μετάληψις, ὑπὸ τὴν ἐξουσίαν τελοῦσι τῆς γνώμης, καὶ ὁ μονήρης δὲ βίος οὐκ ἀναγκαστιχὸς, ἀλλ᾽ αὐθαίρετος. Καὶ τοῦτο δὲ παρὰ τῶν φησὶ, τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω. » Καὶ πάλιν" « Πάντα καθαρὰ, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι. » Καὶ τοῦτο δὲ αὐτῶν τῶν ἀνοσίων κατηγορῶν ἐν τῇ πρὸς Τιμόθεον Ἑπιστολῇ ταῦτα γέγραφε" ε Τὸ δὲ Πνεῦμα ῥητῶς λέγει, ὅτι ἐν ἐσχάτοις καιροῖς ἀποπλανηθῶσί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνης, καὶ διδασκαλίαις δαιμόνων, ἐν ὑποκρίσει ψευσιν, κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετ᾽ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν" ὅτι πᾶν κτίσμα Θεοῦ χαλὸν, καὶ οὐδὲν ἀπόθλητον μετ᾽ εὐχαριστίας λαμθδανόμενον" ἁγιάζεται γὰρ διὰ λόγου Θεοῦ καὶ ἐντεύξεως. » Καὶ Κορινθίοις δὲ προσέταξε πᾶν τὸ διὰ τὴν συνείδησιν. Καὶ τὸν ὑπό τινος τῶν ἀπίστων καλούμενον εἰς ἑστίασιν τῶν παρατιθεμένων ἀδεῶς μεταλαμδάνειν ἐχέλευσεν, εἰ μή τις ἄρα μηνύσῃ εἰδωλόθυτα εἶναι τῶν ὄψων τινά. Τοσοῦτον ἀπέσχετο ὁ θεῖος ἐκεῖνος ἀνὴρ κωλύσαι τῶν χρεῶν τὴν μετάληψιν. Καὶ αὑτὸς δὲ ὁ Κύριος ἔφη περὶ ἑαυτοῦ" « Ἦλθεν ὁ Υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν" Ἰδοὺ ἄνθρωπος φάγος, καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. » Καὶ τὸ Πάσχα δὲ ἐπιτελέσας, τὸν ἀμνὸν ἔφαγε, δηλονότι μετὰ τῶν μαθητῶν " καὶ εἰς τὸν γάμον κληθεὶς, οὐ μόνον οὐκ ἀπηγόρευσε τὸ πίνειν, ἀλλὰ καὶ οἶνον τοῖς ἑστιωμένοις παραδόξως ἐδημιούργησε. Τοιγαροῦν καὶ τῶν Ἑγχρατιτῶν τὴν πλάνην τὰ θεῖα δόγματα λαμπρῶς ἀπελέγχουσιν " ἡ δὲ τοῦ Θεοῦ Ἐκκλησία τοῖς μὲν τῶν αἱρετιχῶν ἀντιτάττεται μύθοις, τοῖς δὲ θείοις δόγμασιν ἐπαχολουθεΐζ. Παρακαλῶ τοίνυν τοὺς ἐντευξομένους τῇδε τῇ συγγραφῇ, ἑκάστῳ τῶν πονηρῶν ἐχείνων δογμάτων παραθεῖναι τὰ θεῖα, καὶ τῇ παρὑστέροις. δοῦ θείας τὸ μέσον. ε« Τίς γὰρ κοινωνία φωτὶ πρὸς σκό-τος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαν :» Τῷ ὄντι γὰρ ἐκεῖνα μὲν τῆς διαδολικῆῇς εὑρέματα" ταῦτα δὲ τοῦ θείου Πνεύματος δόγματα" οἷς ἕπεσθαι προσήκει διηνεκῶς, καὶ τὸν τούτων ἀκλινῇ φυλάττειν κανόνα, καὶ τούτῳ τὴν οἰκείαν διευθύνειν ψυχὴν " ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ σὺν τῷ παναγίῳ Πνεύματι δόξα πρέπει, τιμὴ, καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.
Hoinou de kai chreōphagias apochēn, kai tēn allēn enkrateian, ou tois hairetikois paraplēsiōs haaspazetai, Hoi men gar hōs bdelyktōn toutōn nomothetousin apechesthai " hē de Ekklēsia ouden peri toutōn nenomothetēchen᾽ oude gar apagoreuei tēn toutōn metalēpsin. Toutou charin adeōs hoi men tōn nenomismenōn hēdeōn apolauousin, hoi de apechontai. Katakrinei de oudeis tōn eu phronountōn ton esthionta " kai hē apochē gar, kai hē metalēpsis, hypo tēn exousian telousi tēs gnōmēs, kai ho monērēs de bios ouk anankastichos, all᾽ authairetos. Kai touto de para tōn phēsi, ton mē esthionta mē exoutheneitō, kai ho mē esthiōn ton esthionta mē krinetō. » Kai palin" « Panta kathara, alla kakon tǭ anthrōpǭ tǭ dia proskommatos esthionti. » Kai touto de autōn tōn anosiōn katēgorōn en tę̄ pros Timotheon Hepistolę̄ tauta gegraphe" e To de Pneuma rhētōs legei, hoti en eschatois kairois apoplanēthōsi tines tēs pisteōs, prosechontes pneumasi planēs, kai didaskaliais daimonōn, en hypokrisei pseusin, kōlyontōn gamein, apechesthai brōmatōn, ha ho Theos ektisen eis metalēpsin met᾽ eucharistias tois pistois kai epegnōkosi tēn alētheian" hoti pan ktisma Theou chalon, kai ouden apothlēton met᾽ eucharistias lamthdanomenon" hagiazetai gar dia logou Theou kai enteuxeōs. » Kai Korinthiois de prosetaxe pan to dia tēn syneidēsin. Kai ton hypo tinos tōn apistōn kaloumenon eis hestiasin tōn paratithemenōn adeōs metalamdanein echeleusen, ei mē tis ara mēnysę̄ eidōlothyta einai tōn opsōn tina. Tosouton apescheto ho theios ekeinos anēr kōlysai tōn chreōn tēn metalēpsin. Kai hautos de ho Kyrios ephē peri heautou" « Ēlthen ho Huios tou anthrōpou esthiōn kai pinōn, kai legousin" Idou anthrōpos phagos, kai oinopotēs, telōnōn philos kai hamartōlōn. » Kai to Pascha de epitelesas, ton amnon ephage, dēlonoti meta tōn mathētōn " kai eis ton gamon klētheis, ou monon ouk apēgoreuse to pinein, alla kai oinon tois hestiōmenois paradoxōs edēmiourgēse. Toigaroun kai tōn Henchratitōn tēn planēn ta theia dogmata lamprōs apelenchousin " hē de tou Theou Ekklēsia tois men tōn hairetichōn antitattetai mythois, tois de theiois dogmasin epacholoutheïz. Parakalō toinyn tous enteuxomenous tę̄de tę̄ syngraphę̄, hekastǭ tōn ponērōn echeinōn dogmatōn paratheinai ta theia, kai tę̄ parysterois. dou theias to meson. e« Tis gar koinōnia phōti pros sko-tos? tis de symphōnēsis Christǭ pros Belian :» Tǭ onti gar ekeina men tēs diadolikēę̄s heuremata" tauta de tou theiou Pneumatos dogmata" hois hepesthai prosēkei diēnekōs, kai ton toutōn aklinę̄ phylattein kanona, kai toutǭ tēn oikeian dieuthynein psychēn " en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri syn tǭ panagiǭ Pneumati doxa prepei, timē, kai megaloprepeia, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Abstinence from wine and from eating meat, and other continence, the church does not embrace as the heretics do. For they legislate abstinence from these as abominable; but the church has laid down no law about them, for it does not forbid partaking of them. For this reason some enjoy without fear the things considered pleasant, while others abstain. No right-thinking person condemns the one who eats; for both abstinence and partaking fall under the authority of the will, and the solitary life too is not compulsory but freely chosen. This too [we have learned] from the [apostles]: “[Let the one who eats],” he says, “not despise the one who does not eat, and let the one who does not eat not judge the one who eats.” And again: “All things are clean, but it is evil for the man who eats with offense.” Accusing those unholy men themselves, he wrote this in the Letter to Timothy: “The Spirit says expressly that in the last times some will depart from the faith, giving heed to spirits of error and teachings of demons, through the hypocrisy of liars …, forbidding marriage and [commanding] to abstain from foods, which God created to be received with thanksgiving by those who believe and know the truth; for every creature of God is good, and nothing is to be rejected if it is received with thanksgiving; for it is sanctified by the word of God and prayer.” And he commanded the Corinthians [to eat] everything [sold in the market, asking no question] for conscience' sake; and he ordered one invited by an unbeliever to a meal to partake without fear of what was set before him, unless someone should declare that some of the dishes were offered to idols. So far was that divine man from forbidding the eating of meat. And the Lord himself said of himself: “The Son of man came eating and drinking, and they say, Look, a glutton and a drunkard, a friend of tax collectors and sinners.” And when he celebrated the Passover, he ate the lamb, clearly with the disciples; and invited to the wedding, he not only did not forbid drinking, but even created wine wonderfully for the guests. So the divine doctrines brilliantly refute the error of the Encratites; and the church of God sets itself against the myths of the heretics and follows the divine doctrines. I urge those who will read this treatise, then, to set the divine doctrines beside each of those wicked doctrines, and by the comparison [to learn] the distance between the [devil's teaching] and the divine. “For what fellowship has light with darkness? What agreement has Christ with Belial?” For in truth those are the inventions of the devil's [craft], but these are the doctrines of the divine Spirit, which one must follow continually, keeping their rule unswerving and directing one's own soul by it, in Christ Jesus our Lord, with whom to the Father, together with the all-holy Spirit, belong glory, honor and majesty, now and always and to the ages of ages. Amen.