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being both monadically, and subsisting triadically. But if, having heard of motion, you wondered how the utterly infinite divinity is moved, the experience is ours, not its, we first being illumined by the principle of its being, and thus enlightened as to the mode of its subsistence, since 'to be' is in every way preconceived before 'how to be'. The motion of the divinity, therefore, which comes about through manifestation, has been established as knowledge concerning both its being and how it subsists for those receptive of it.

B'. From the same author, from the first oration, 'Attribute the higher things to the

Divinity...'." From the same author, from the same first oration, on the text: "'In a word, the more

exalted things attribute to the divinity and to the nature superior 1037 to passions and body, but the more lowly things to the composite and to him who for your sake was emptied and made flesh, and, it is no worse to say, also made man'."

The Word of God, being wholly full substance, for he is God, and wholly

complete hypostasis, for he is Son, having been emptied, became the seed of his own flesh, and having been composed by an ineffable conception, he became the hypostasis of the assumed flesh. And by this new mystery, having truly and unchangeably become wholly man, he himself was the hypostasis of two natures, uncreated and created, impassible and passible, admitting completely all the natural principles of which he was the hypostasis. And if he essentially admitted all the natural principles of which he was the hypostasis, to him who became composite in hypostasis by the assumption of the flesh, the teacher most wisely, lest they be thought mere appearances, attributed the passions of his own flesh, since the flesh (14∆_020> was his own and in it he was truly passible God against sin.

Therefore, showing the difference between the substance, according to which the Word remained simple even when incarnate, and the hypostasis, according to which by the assumption of flesh he became composite, and was economically named passible God, the teacher says these things: "'Lest in ignorance of the nature we, predicating the things of the hypostasis, unwittingly worship, like the Arians, a God passible by nature'." "'And it is no worse to say, also made man'," he added, not only on account of the Arians, [who say] the divinity [is] in place of the soul, and the Apollinarians, who dogmatize that the soul is without a mind, and in this way curtail the perfection of the Word's human nature, and make him passible by nature of his divinity, but also that the only-begotten God might be shown to have truly become a perfect man for us, effecting our salvation himself through flesh that is naturally active and endowed with an intellectual and rational soul, since he truly became man in all things except sin alone, of which no principle is sown in nature at all, but not without natural energy, the principle of which is a definition of the substance, naturally characterizing all those things in which it is essentially inherent. For that which is predicated of certain things commonly and generically is a definition of their substance, the privation of which in every case works the destruction of nature, since nothing that exists, when deprived of what it has by nature, remains preserved as what it was.

C'. From the same author, from the same oration, 'For this one who now by you

is despised...'." From the same author, from the same oration, on the text: "'For this one who now by you

is despised, was when he was also above you; he who is now man was also uncomposite; 1040 what he was, he remained; what he was not, he assumed; in the beginning he was without a cause (for what is the cause of God?); but also (14∆_022> later he came to be for a cause; and it was that you

3

οὖσά τε μοναδικῶς, καί ὑφισταμένη τριαδικῶς. Εἰ δέ κίνησιν ἀκούσας ἐθαύμασας πῶς ὑπεράπειρος κινεῖται θεότης, ἡμῶν, οὐκ ἐκείνης τό πάθος, πρῶτον τόν τοῦ εἶναι λόγον αὐτῆς ἐλλαμπομένων, καί οὕτω τόν τοῦ πῶς αὐτήν ὑφεστάναι τρόπον φωτιζομένων, εἴπερ τό εἶναι τοῦ πῶς εἶναι πάντως προεπινοεῖται. Κίνησις οὖν θεότητος ἡ δι᾿ ἐκφάνσεως γινομένη περί τε τοῦ εἶναι αὐτήν καί τοῦ πῶς αὐτήν ὑφεστάναι τοῖς αὐτῆς δεκτικοῖς καθέστηκε γνῶσις.

Β' ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΠΡΩΤΟΥ ΛΟΓΟΥ, "ΤΑ ΜΕΝ ΥΨΗΛΟΤΕΡΑ ΠΡΟΣΑΓΕ ΤΗ

ΘΕΟΤΗΤΙ ..». Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ πρώτου λόγου εἰς τό· «Ἑνί δέ κεφαλαίῳ, τά μέν

ὑψηλότερα πρόσαγε τῇ θεότητι καί τῇ κρείττονι φύσει 1037 παθῶν καί σώματος, τά δέ ταπεινότερα τῷ συνθέτῳ καί διά σέ κενωθέντι καί σαρκωθέντι, οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι».

Ὁ τοῦ Θεοῦ Λόγος ὅλος οὐσία πλήρης ὑπάρχων, Θεός γάρ, καί ὑπόστασις

ὅλος ἀνελλιπής, Υἱός γάρ, κενωθείς μέν σπορά γέγονε τῆς οἰκείας σαρκός, ἀῤῥήτῳ δέ συλλήψει συντεθείς αὐτῆς ὑπόστασις γέγονε τῆς προσληφθείσης σαρκός. Καί τούτῳ τῷ καινῷ μυστηρίῳ κατ᾿ ἀλήθειαν ἀτρέπτως ὅλος γενόμενος ἄνθρωπος, δύο φύσεων ἀκτίστου τε καί κτιστῆς, ἀπαθοῦς τε καί παθητῆς, ὁ αὐτός ὑπόστασις ἦν, πάντας ἀνελλιπῶς τούς φυσικούς, ὧν ὑπόστασις, ἦν λόγους ἐπιδεχόμενος. Εἰ δέ πάντας οὐσιωδῶς ὧν ὑπόστασις ἦν τούς φυσικούς ἐπεδέχετο λόγους, αὐτῷ συνθέτῳ γενομένῳ τῇ προσλήψει τῆς σαρκός κατά τήν ὑπόστασιν πάνυ σοφῶς ὁ διδάσκαλος, ἵνα μή ψιλά νομισθῇ, τά τῆς οἰκείας σαρκός πάθη προσένειμεν, αὐτοῦ τε τῆς (14∆_020> σαρκός ὑπαρχούσης καί κατ᾿ αὐτήν ἀληθῶς ὄντι Θεῷ παθητῷ κατά τῆς ἁμαρτίας.

Οὐσίας τοίνυν, καθ᾿ ἥν καί σαρκωθείς ἁπλοῦς ὁ Λόγος μεμένηκε, καί ὑποστάσεως, καθ᾿ ἥν προσλήψει σαρκός γέγονε σύνθετος, καί Θεός παθητός οἰκονομικῶς ἐχρημάτισε, δεικνύς τήν διαφοράν ὁ διδάσκαλος ταῦτά φησιν· " Ἵνα μή τά τῆς ὑποστάσεως κατηγοροῦντες ἐξ ἀγνοίας τῆς φύσεως λάθωμεν κατά τούς Ἀρειανούς Θεῷ φύσει παθητῷ προσκυνοῦντες». " Οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι», προσέθηκεν, οὐ μόνον διά τούς Ἀρειανούς ἀντί ψυχῆς τήν θεότητα, καί τούς Ἀπολιναριστάς ἄνουν τήν ψυχή δογματίζοντας, καί τούτῳ τῷ τρόπῳ τό τέλειον τῆς καθ᾿ ἡμᾶς τοῦ Λόγου περιτέμνοντας φύσεως, καί φύσει θεότητος παθητόν αὐτόν ποιουμένου, ἀλλ᾿ ἵνα καί δειχθῇ τέλειος ἡμῖν γεγονώς κατά ἀλήθειαν ἄνθρωπος ὁ μονογενής Θεός, ὡς δι᾿ ἐνεργοῦς φύσει σαρκός νοερῶς τε καί λογικῶς ἐψυχωμένης, αὐτουργῶν τήν ἡμῶν σωτηρίαν, εἴπερ κατά πάντα χωρίς μόνης ἁμαρτίας, ἧς οὐδείς τῇ φύσει παντελῶς ἐνέσπαρται λόγος, ἀλλ᾿ οὐ χωρίς φυσικῆς ἐνεργείας, ἀληθῶς γέγονεν ἄνθρωπος, ἧς ὁ λόγος, ὅρος τῆς οὐσίας ἐστί, πάντας χαρακτηρίζων φυσικῶς οἷς κατ᾿ οὐσίαν ἐμπέφυκε. Τό γάρ κοινῶς τε καί γενικῶς τινων κατηγορούμενον ὅρος τῆς αὐτῶν οὐσίας ἐστίν, οὗ πάντως ἡ στέρησις φθοράν ἐργάζεται φύσεως, εἴπερ οὐδέν τῶν ὄντων τοῦ φύσει πεφυκότος στερούμενον ὅπερ ἦν μένει σωζόμενον.

Γ' ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΑΥΤΟΥ ΛΟΓΟΥ, "ΟΥΤΟΣ ΓΑΡ Ο ΝΥΝ ΣΟΙ

ΚΑΤΑΦΡΟΝΟΥΜΕΝΟΣ ..». Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου εἰς τό· " Οὗτος γάρ ὁ νῦν σοι

καταφρονούμενος ἦν ὅτε καί ὑπέρ σέ ἦν· ὁ νῦν ἄνθρωπος καί ἀσύνθετος ἦν· 1040 ὁ μέν ἦν, διέμεινεν, ὁ δέ οὐκ ἦν, προσέλαβεν· ἐν ἀρχῇ ἦν ἀναιτίως (τίς γάρ αἰτία Θεοῦ;)· ἀλλά καί (14∆_022> ὕστερον γέγονε δι᾿ αἰτίαν· ἡ δέ ἦν τό σέ