It is the mindset of a diligent person. (2)At any rate, after the things said as in a training exercise against the heretics, he immediately adds his own words, saying thus: (If he is "the image of the invisible God," he is an invisible image; but I would dare to add that, being also the "likeness" of the Father, there was not a time when he was not. For when did God, who according to John is called "light" (for "God is light"), not have the "radiance" of his own "glory," so that someone might dare to give a beginning to the Son's existence, who previously was not? And when was the "image" of the ineffable and unnamable and unutterable subsis-tence of the Father, the "imprint," <ὁ> Word who "knows the Father," not? For let him who dares to say, "there was a time when the Son was not," understand that he will also say this: Wisdom once was not, and Word was not, and Life was not.) 34 Athan. De decr. Nic. syn. 27, 3 (p. 23, 30-24, 3 Opitz): And again in other places he speaks thus: (But it is not right nor without danger, because of our weakness, as far as it is in our power, to deprive God of the only-begotten Word who is always with him, being Wisdom, "in whom he rejoiced;" for thus he will not be conceived of as always rejoicing.) 36Theoph. Al. Ep. pasch. II bei Theodoret Eranistes, dial. II (PG 83, 197 C): ... for he writes thus: (For surely the soul which was "troubled" and "sorrowful" was not the "only-begotten" and "firstborn of all creation." For God the Word, being superior to the soul, the Son himself says: "I have authority to lay it down, and I have authority to take it up again.") if, then, the Son is superior to his own soul, as indeed he is also confessed to be superior, how is his soul "equal to God" and "in his form"? For by saying that it was this that "emptied itself" and "took the form of a servant," he became more notorious than the other heretics by the excesses of his impieties, as we have noted. For if the Word "exists in the form of God" and he considers the soul of the Savior "equal to God," having dared to write thus, how is that which is equal superior? 37 Theoph. Al., am gleichen Ort (PG 83, 197 AB): ... and saying in these very words thus: (Just as "the Son and the Father are one," so also the soul which the Son has taken and he himself are one.) 38 Just. Ep. ad Menam(p. 209, 7-10 Schw.): From the fourth book of the same work. (Let no one be offended by the argument, if we impose measures even on the power of God. For to comprehend infinite things is by nature impossible. But since the things which God himself grasps are finite, there must be a limit as to how many finite things he suffices for.) 39 Just. Ep. ad Menam(p. 209, 16-23 Schw.): That the Son is also contained by the Father along with the other creatures, and that in all things the Father is greater than the Son, and is invisible to him, from the same fourth book of *On First Principles*. (But if the Father contains all things, and the Son is of all things, it is clear that he also contains the Son. But someone else will ask whether it is true that God is known by himself in the same way as he is known by the Only-begotten, and he will declare that the saying "the Father who sent me is greater than I" is true in all respects; so that also in knowing the Father is greater, since he is known more clearly and more perfectly by himself than by the Son.) 40 Just. Ep. ad Menam(p. 212, 15-19 Schw.): From the fourth book. (It is necessary that the nature of bodies is not primary, but that it subsists at intervals on account of certain eventualities happening concerning rational beings needing bodies, and again, when the restoration is completely accomplished, these are dissolved into non-being, so that this happens always.) Max. Conf. Schol. in lib. De eccl. hier. 6, 6 (PG 4, 173): Let none of Origen's initiates therefore think that the present saying supports his faithless opinion, saying that there is always a fall and a restoration and a change of the heavenly minds, as Origen says in the first book of *On First Principles* thus: (The entire argument, I think, therefore shows that any rational being whatsoever can come to be from any rational being whatsoever.) And after a little he adds, saying: (After the end of all things, there is again a flowing away and a fall.) Epiph. Haer. 64, 4, 6: (For soul, he says, we call it this, because it has been cooled down from above.) 3 Epiph. Haer. 64, 4,

φιλοπόνου τὸ φρόνημά ἐστι. (2)μετὰ γοῦν τὰ ὡς ἐν γυμνασίᾳ λεγόμενα πρὸς τοὺς αἱρετικοὺς εὐθὺς αὐτὸς ἐπιφέρει τὰ ἴδια λέγων οὕτως· (Εἰ ἔστιν «εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου», ἀόρατος εἰκών· ἐγὼ δὲ τολμήσας προσθείην ἄν, ὅτι καὶ «ὁμοιότης» τυγχάνων τοῦ πατρὸς οὐκ ἔστιν ὅτε οὐκ ἦν. πότε γὰρ ὁ θεὸς ὁ κατὰ τὸν Ἰωάννην «φῶς» λεγόμενος («ὁ θεὸς» γὰρ «φῶς ἐστιν») «ἀπαύγασμα» οὐκ εἶχε τῆς ἰδίας «δόξης», ἵνα τολμήσας τις ἀρχὴν δῷ εἶναι υἱοῦ πρότερον οὐκ ὄντος; πότε δὲ ἡ τῆς ἀρρήτου καὶ ἀκατονομάστου καὶ ἀφθέγκτου ὑποστά-σεως τοῦ πατρὸς «εἰκών», ὁ «χαρακτήρ», <ὁ> λόγος ὁ «γινώσκων τὸν πατέρα» οὐκ ἦν; κατανοείτω γὰρ ὁ τολμῶν καὶ λέγων· «ἦν ποτε ὅτε οὐκ ἦν ὁ υἱός», ὅτι ἐρεῖ καὶ τό· σοφία ποτὲ οὐκ ἦν καὶ λόγος οὐκ ἦν καὶ ζωὴ οὐκ ἦν.) 34 Athan. De decr. Nic. syn. 27, 3 (p. 23, 30-24, 3 Opitz): Καὶ πάλιν ἐν ἑτέροις οὕτω λέγει· (Ἀλλ' οὐ θέμις ἐστὶν οὐδὲ ἀκίνδυνον διὰ τὴν ἀσθένειαν ἡμῶν τὸ ὅσον ἐφ' ἡμῖν ἀποστερεῖσθαι τὸν θεὸν τοῦ ἀεὶ συνόντος αὐτῷ λόγου μονογενοῦς, σοφίας ὄντος, «ᾗ προσέχαιρεν»· οὕτω γὰρ οὐδὲ ἀεὶ χαίρων νοηθήσεται.) 36Theoph. Al. Ep. pasch. II bei Theodoret Eranistes, dial. II (PG 83, 197 C): ... γράφει γὰρ οὕτως· (Οὐ δήπου γὰρ ἡ «τεταραγμένη» καὶ «περίλυπος» οὖσα ψυχὴ ὁ «μονογενὴς» καὶ «πρωτότοκος πάσης κτίσεως» ἐτύγ-χανεν οὖσα. ὁ γὰρ θεὸς λόγος, ὡς κρείττων τῆς ψυχῆς τυγχάνων, αὐτὸς ὁ υἱός φησιν· «ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν».) εἰ τοίνυν κρείττων ἐστὶν ὁ υἱὸς τῆς ἑαυτοῦ ψυχῆς, ὥσπερ οὖν καὶ κρείττων ὡμολόγηται, πῶς ἡ ψυχὴ τούτου «ἴσα θεῷ» καὶ «ἐν μορφῇ αὐτοῦ»; αὐτὴν γὰρ εἶναι φάμενος τὴν «κενώσασαν ἑαυτὴν» καὶ «μορφὴν δούλου λαβοῦσαν», ταῖς ὑπερβολαῖς τῶν ἀσεβειῶν ἐπισημότερος τῶν ἄλλων αἱρετικῶν ἐγένετο, ὡς ἐπεσημηνάμεθα. εἰ γὰρ «ἐν μορφῇ θεοῦ ὑπάρχει» ὁ λόγος καὶ «ἴσα θεῷ» τὴν ψυχὴν τοῦ σωτῆρος οἴεται, τολμήσας οὕτω γράψαι, πῶς τὸ ἴσον κρεῖττόν ἐστι; 37 Theoph. Al., am gleichen Ort (PG 83, 197 AB): ... καὶ λέγων αὐτοῖς ῥήμασιν οὕτως· (Ὥσπερ «ὁ υἱὸς καὶ πατὴρ ἕν εἰσιν», οὕτω καὶ ἣν εἴληψεν ὁ υἱὸς ψυχὴν καὶ αὐτὸς ἕν εἰσιν.) 38 Just. Ep. ad Menam(p. 209, 7-10 Schw.): Ἐκ τοῦ τετάρτου λόγου τοῦ αὐτοῦ βιβλίου. (Μηδεὶς προσκοπτέτω τῷ λόγῳ, εἰ μέτρα ἐπιτίθεμεν καὶ τῇ τοῦ θεοῦ δυνάμει. ἄπειρα γὰρ περιλαβεῖν τῇ φύσει ἀδύνατον τυγχάνει. ἅπαξ δὲ πεπερασμένων ὄντων, ὧν περιδράττεται αὐτὸς ὁ θεός, ἀνάγκη ὅρον εἶναι μέχρι πόσων πεπερασμένων διαρκεῖ.) 39 Just. Ep. ad Menam(p. 209, 16-23 Schw.): Ὅτι καὶ περιέχεται μετὰ τῶν ἄλλων κτισμάτων ὁ υἱὸς ὑπὸ τοῦ πατρός, καὶ κατὰ πάντα μείζων ἐστὶν ὁ πατὴρ τοῦ υἱοῦ, καὶ ἀόρατος αὐτῷ τυγχάνει, ἐκ τοῦ αὐτοῦ Περὶ ἀρχῶν τετάρτου λόγου. (Εἰ δὲ ὁ πατὴρ ἐμπεριέχει τὰ πάντα, τῶν δὲ πάντων ἐστὶν ὁ υἱός, δῆλον ὅτι καὶ τὸν υἱόν. ἄλλος δέ τις ζητήσει εἰ ἀληθὲς τὸ ὁμοίως τὸν θεὸν ὑφ' ἑαυτοῦ γινώσκεσθαι τῷ γινώσκεσθαι αὐτὸν ὑπὸ τοῦ μονογενοῦς, καὶ ἀποφανεῖται ὅτι τὸ εἰρημένον «ὁ πατὴρ ὁ πέμψας με μείζων μού ἐστιν» ἐν πᾶσιν ἀληθές· ὥστε καὶ ἐν τῷ νοεῖν ὁ πατὴρ μείζων, ὡς καὶ τρανοτέρως καὶ τελειοτέρως νοεῖται ὑφ' ἑαυτοῦ ἢ ὑπὸ τοῦ υἱοῦ.) 40 Just. Ep. ad Menam(p. 212, 15-19 Schw.): Ἐκ τοῦ τετάρτου λόγου. (Ἀνάγκη μὴ προηγουμένην τυγχάνειν τὴν τῶν σωμάτων φύσιν, ἀλλὰ ἐκ διαλειμμάτων ὑφίστασθαι διά τινα συμπτώματα γινόμενα περὶ τὰ λογικὰ δεόμενα σωμάτων, καὶ πάλιν τῆς ἐπανορθώσεως τελείως γινομένης εἰς τὸ μὴ εἶναι ἀναλύεσθαι ταῦτα, ὥστε τοῦτο ἀεὶ γίνεσθαι.) Max. Conf. Schol. in lib. De eccl. hier. 6, 6 (PG 4, 173): Μὴ οὖν τις τῶν Ὠριγένους μυστῶν οἰέσθω τὸ παρὸν ῥητὸν συνηγορεῖν τῇ κακοπίστῳ αὐτοῦ δόξῃ, φάσκων ὅτι ἀεὶ πτῶσις καὶ ἀνάκλισις καὶ μετάπτωσις τῶν οὐρανίων γίνεται νοῶν, ὥς φησιν Ὠριγένης μὲν ἐν τῷ Περὶ ἀρχῶν πρώτῳ λόγῳ οὕτως· (Ὁ τοίνυν λόγος, οἶμαι, δείκνυσι πᾶς, πᾶν ὅ τι ποτὲ λογικὸν ἀπὸ παντὸς οὑτινοσοῦν λογικοῦ δύνασθαι γενέσθαι.) Καὶ μετὰ βραχέα ἐπάγει λέγων· (Μετὰ τὸ ἐπὶ πᾶσι τέλος πάλιν ἀπόρρευσις καὶ κατάπτωσις γίνεται.) Epiph. Haer. 64, 4, 6: (ψυχὴν γάρ, φησι, διὰ τοῦτο καλοῦμεν, διὰ τὸ ἄνωθεν ἐψῦχθαι.) 3 Epiph. Haer. 64, 4,