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clarifying. Cap.4.9 9. Then, having clarified substance and generation, he calls the empty talk and nonsense of Eunomius like a rattle. Cap.4.10 10. Then, having wisely refuted the things said by the great Basil concerning the generation of the only-begotten, which were maliciously slandered by Eunomius, he completes the discourse. Cap.5.1 1. And the fifth discourse promises to speak of the things said by the voice of the apostle Peter, but he postpones it, and first he discusses creation, that nothing in it is venerable, but men, having been deceived by an uninstructed and weak mind and having marveled at its beauty, deified the parts of the world; in which also the saying of Isaiah, "I am the first God," he interpreted most excellently. Cap.5.2 2. Then he goes through the saying of Peter that "God has made him both Lord and Christ"; in which also the objection from Eunomius, which he made against the holy Basil on account of such a saying, and the revilings and insults, he set forth with restraint. Cap.5.3 3. To which is a certain marvelous and strange response, and a proof of the power of the crucified one, and that the exaltation was of the human nature, not of the only-begotten from the Father, and an interpretation of the form of the cross and of the appellation of Christ, and the good things granted to the human by the mingled divinity.Cap.5.4 4. Then he shows to be false the slander of Eunomius, that the great Basil says a man was emptied into a man, and he declares that the emptying of the only-begotten happened for the restoration of suffering man.Cap.5.5 5. After this he demonstrates not two Christs nor two Lords, but one Christ and one Lord; and he set forth most wisely through many points that the divine nature, mingled with the human, preserved unconfused the properties of each nature, and that because of the union the energies are also named in common [he has said], with the divine taking to itself the sufferings of the servant, and the human being glorified together with the master's honor, and the human nature being refashioned into the divine by its power. Cap.6.1 1. And the sixth discourse shows that he who came for the salvation of men was not a mere man, as Eunomius, falsely slandering, said the great Basil had said, but the only-begotten Son of God clothed in human flesh and having become mediator of God and men, passible in the flesh, impassible in the divinity; and having confirmed this, proved Eunomius a slanderer. Cap.6.2 2. Then again he mentions the voice of Peter, "He made," and that from the epistle to the Hebrews which says that Jesus became apostle and high priest from God, and having sufficiently defended himself against the accusations brought against him by Eunomius, he shows Eunomius himself agreeing with the words of the great Basil and saying that the only-begotten Son became Lord, having been clothed in flesh. Cap.6.3 3. Then he marvelously recounts what was said by the Lord to Philip: "He who has seen me, being in the changed body, has seen the Father"; in which also the passion of the Lord according to his love for mankind and the impassible, creative, and providential nature of the Father, and the connaturality of men and their dissolution into the elements of which they were composed, he has most excellently gone through. Cap.6.4 4. Then again taking up the saying from Peter that "God has made him both Lord and Christ," and having most wisely clarified this through many arguments, in this he shows Eunomius agreeing with the orthodox dogma; in which, having applied the divine and human names to each nature on account of the mingling of the natures, he completes the discourse. Cap.7.1 1. This seventh discourse demonstrates that the word "Lord" is not a name of substance, according to the exposition of Eunomius, but of dignity, both from various sayings in Corinthians and Hebrews and from the voice of the Lord; and having philosophized marvelously on many things concerning the Spirit and the Lord, he refutes Eunomius from his own sayings, as agreeing, though unwillingly, with the orthodox dogmas and with the

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διασαφῶν. Cap.4.9 θʹ. Ἔπειτα οὐσίαν τε καὶ γέννησιν διασαφήσας τὴν τοῦ Εὐνομίου κενολογίαν καὶ φλυαρίαν κροτάλῳ ἐοικέναι ἀποκαλεῖ. Cap.4.10 ιʹ. Εἶτα τὰ περὶ τῆς τοῦ μονογενοῦς γεννήσεως παρὰ τοῦ μεγάλου Βασιλείου ῥηθέντα ὡς παρὰ Εὐνομίου κακῶς διαβληθέντα σοφῶς διελέγξας τὸν λόγον πληροῖ. Cap.5.1αʹ. Ὁ δὲ πέμπτος λόγος τὰ παρὰ τῆς τοῦ ἀποστόλου Πέτρου φωνῆς ῥηθέντα ἐπαγγέλλεται εἰπεῖν, ἀναβάλλεται δέ, καὶ πρότερον μὲν περὶ τῆς κτίσεως διαλέγεται, ὅτι μηδὲν αὐτῆς ἐστι σεβάσμιον, ἀλλ' ἀπαιδεύτῳ καὶ ἀσθενεῖ διανοίᾳ πλανηθέντες οἱ ἄνθρωποι καὶ τὸ κάλλος αὐτῆς θαυμάσαντες τὰ μέρη τοῦ κόσμου ἐθεοποίησαν· ἐν ᾧ καὶ τὴν Ἠσαΐου ῥῆσιν τὸ Ἐγὼ θεὸς πρῶτος παγκάλως διηρμήνευσεν. Cap.5.2 βʹ. Εἶτα τὴν Πέτρου διέξεισι ῥῆσιν ὅτι Κύριον καὶ Χριστὸν ὁ θεὸς αὐτὸν ἐποίησεν· ἐν ᾧ καὶ τὴν παρὰ Εὐνο μίου ἀντίρρησιν, ἣν κατὰ τοῦ ἁγίου Βασιλείου διὰ τὴν τοι αύτην ῥῆσιν ἐποιήσατο, τάς τε λοιδορίας καὶ ὕβρεις ὑφει μένως ἐξέθετο. Cap.5.3 γʹ. Πρὸς ἃς ἀπάντησις θαυμαστή τις καὶ ξένη καὶ ἀπόδειξις τῆς τοῦ σταυρωθέντος δυνάμεως, καὶ ὅτι τῆς ἀν θρωπίνης φύσεως, οὐ τῆς τοῦ μονογενοῦς παρὰ τοῦ πατρὸς ἡ ὕψωσις γέγονε, καὶ ἑρμηνεία τοῦ σταυρικοῦ σχήματος καὶ τῆς τοῦ Χριστοῦ προσηγορίας καὶ τὰ ἐκ τῆς ἀνακραθείσης θεότητος τῷ ἀνθρωπίνῳ χαρισθέντα ἀγαθά.Cap.5.4 δʹ. Εἶτα τὴν Εὐνομίου συκοφαντίαν, ὡς ἄνθρωπον εἰς ἄνθρωπον κεκενῶσθαι τὸν μέγαν Βασίλειον λέγοντα, ψευδῆ ἀποδείκνυσι, καὶ τὴν τοῦ μονογενοῦς κένωσιν ἐπὶ ἀνακλήσει τοῦ πεπονθότος ἀνθρώπου γεγονέναι ἀποφαίνει.Cap.5.5εʹ. Μετὰ τοῦτο οὐ δύο Χριστοὺς οὐδὲ δύο κυρίους, ἀλλ' ἕνα Χριστὸν καὶ ἕνα κύριον ἀποδείκνυσι, καὶ ὅτι ἡ θεία φύσις τῇ ἀνθρωπίνῃ μιχθεῖσα ἀσυγχύτους ἑκατέρας φύσεως τὰς ἰδιότητας διετήρησε, καὶ διὰ τὴν συμφυΐαν κοινὰς καὶ τὰς ἐνεργείας κατονομάζεσθαι [εἴρηκε], τοῦ τε θείου εἰς ἑαυτὸν καὶ τὰ πάθη τοῦ δούλου ἀναλαμβάνοντος καὶ τοῦ ἀνθρωπίνου τῇ δεσποτικῇ τιμῇ συνδοξαζομένου καὶ τῇ δυ νάμει τῆς ἀνακραθείσης θείας φύσεως εἰς ἑαυτὴν τῆς ἀν θρωπίνης ἀναποιηθείσης, διὰ πολλῶν πανσόφως ἐξέθετο. Cap.6.1αʹ. Καὶ ὁ ἕκτος δὲ λόγος οὐ ψιλὸν ἄνθρωπον τὸν ἐπὶ σωτηρίᾳ τῶν ἀνθρώπων ἐλθόντα, ὡς ὁ Εὐνόμιος τὸν μέγαν Βασίλειον εἶπεν εἰρηκέναι ψευδῶς διαβάλλων, δείκνυσιν, ἀλλὰ τὸν μονογενῆ τοῦ θεοῦ υἱὸν σάρκα ἀνθρωπείαν ἐνδυσάμενον καὶ μεσίτην θεοῦ καὶ ἀνθρώπων γενόμενον, παθητὸν σαρκί, ἀπαθῆ τῇ θεότητι, πιστωσάμενος τὸν Εὐνόμιον συκοφάντην ἀπέδειξεν. Cap.6.2 βʹ. Εἶτα πάλιν τῆς τοῦ Πέτρου μέμνηται φωνῆς τῆς Ἐποίησε, καὶ τῆς ἐκ τῆς πρὸς Ἑβραίους ἥ φησιν ἀπό-στολον καὶ ἀρχιερέα τὸν Ἰησοῦν παρὰ θεοῦ γεγενῆσθαι, ἱκανῶς τε ὑπὲρ τῶν παρὰ Εὐνομίου ἐπαχθέντων αὐτῷ ἐγ κλημάτων ἀπολογησάμενος αὐτὸν τὸν Εὐνόμιον συνηγοροῦντα τοῖς τοῦ μεγάλου ἀποδείκνυσι Βασιλείου λόγοις καὶ κύριον τὸν μονογενῆ υἱὸν σάρκα ἐνδυσάμενον γεγονέναι λέγοντα. Cap.6.3 γʹ. Ἔπειτα τὸ πρὸς τὸν Φίλιππον ῥηθὲν παρὰ τοῦ κυρίου Ὁ ἑωρακὼς ἐμέ, τὸν ἐν τῷ ἀλλοιωθέντι σώματι ὄντα, ἑώρακε τὸν πατέρα, θαυμασίως διέξεισιν· ἐν ᾧ καὶ τὸ κατὰ τὸ φιλάνθρωπον πάθος τοῦ κυρίου καὶ τὸ τοῦ πατρὸς ἀπα θὲς δημιουργικόν τε καὶ προνοητικὸν καὶ τὴν τῶν ἀνθρώ πων συμφυΐαν καὶ εἰς τὰ ἐξ ὧν συνετέθησαν ἀνάλυσιν παγ κάλως διελήλυθεν. Cap.6.4δʹ. Εἶτα πάλιν τὴν παρὰ τοῦ Πέτρου ῥῆσιν ἀναλαβὼν ὅτι Κύριον καὶ Χριστὸν ὁ θεὸς αὐτὸν ἐποίησε, καὶ διὰ πολ λῶν συλλογισμῶν ταύτην πανσόφως διασαφήσας ἐν ταύτῃ τὸν Εὐνόμιον τῷ ὀρθῷ συνηγοροῦντα δείκνυσι δόγματι· ἐν οἷς τά τε θεῖα καὶ ἀνθρώπινα ὀνόματα διὰ τὴν τῶν φύσεων ἀνάκρασιν ἑκατέρᾳ φύσει ἐφαρμόσας τὸν λόγον πληροῖ. Cap.7.1αʹ. Οὗτος δὲ ὁ ζʹ λόγος τὴν κύριος λέξιν οὐκ οὐσίας ὄνομα κατὰ τὴν Εὐνομίου ἔκθεσιν, ἀλλ' ἀξίας ἔκ τε τῶν πρὸς Κορινθίους διαφόρων ῥητῶν καὶ τῶν πρὸς Ἑβραίους τῆς τε τοῦ κυρίου φωνῆς ἀποδείκνυσι, πολλά τε περὶ πνεύ ματος καὶ κυρίου θαυμαστῶς φιλοσοφήσας τὸν Εὐνόμιον ἀπὸ τῶν ἰδίων ἐλέγχει ῥημάτων τοῖς ὀρθοῖς συνηγοροῦντα καὶ μὴ βουλόμενον δόγμασι καὶ τοῖς