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with evangelical teachings the prophetic proclamations. Moses proclaims the "I AM"; or rather, God the Word Himself says of Himself the "I AM"; and Paul often says "being," and also adds "existing," which has the same meaning as "being"; he also says "is," equivalent in meaning to those; likewise also John the theologian sows "being" in many places in the treatise of the Gospels, and he adorns the very prologue with these words, proclaiming "was" not once, nor twice, nor thrice, but many times.

8. That some things are fitting for God the Word, and others for the assumed nature. Of the

preachers of the truth teaching such things, who is so exceedingly bold and audacious, as instead 75.1157 of "was," to say "was not"? and instead of "being" and "existing," to call a creature him who was begotten of the Father timelessly and impassibly, and is established in the bosom of the Father? For he who is is not created, he who exists is not made; for "became," and "took," and such things, those entrusted with the mysteries of the knowledge of God said, not theologizing, but proclaiming the economy. And first, the blessed John said, "And the Word became flesh;" having said, "In the beginning was the Word," and having many times given the "was" to the Godhead, when he came to the economy of the incarnation, he necessarily put "became"; for the first-fruit taken from us by God the Word was not always, but at the end of the ages it came to be and was assumed by God the Word. The blessed Paul does this too; for having said, "who, being in the form of God," and having added, "did not consider it robbery to be equal with God," he added, "emptied Himself, taking the form of a servant;" fitting "taking" to the "form of a servant," but yoking "being" to the "form of God." Therefore the form of God, pre-existing, or rather, always existing, took the form of a servant; therefore God the Word is not a creature, nor a thing made, nor from things that are not, but being begotten of the Father is always with the Father, and receives worship with the Father from the right-minded.

9. Concerning the generation from God. Let no one, hearing of generation, in his thoughts

receive the passions of our generation, such as division, and flow, and birth-pangs, and all other such things. For these are sufferings of bodies; but God is incorporeal, and impassible, and immutable, and unchangeable, always being the same; but if anyone thinks generation is not free from passion, let him receive these thoughts also in the discussions about creation; for just as there is division and flow, so here there is care, and labor, and sweat, and tools, and pre-existing matter, and failures, and the other things that accompany creations; but if will alone sufficed for God for the creation of the universe, and by willing he immediately showed things that were not as being, let the one who contradicts accept also that the generation of God is free from all passion. And just as he did not create in the same way as men, so neither did he beget in the same way.

10. What is the meaning of the Lord's names. Wherefore the Word is also named the Son

as having been begotten impassibly, according to the word impassibly generated from the mind. And he is called Son as having come forth from the Father generatively 75.1160. And he is addressed as God as partaking of the paternal nature, and being an exact image of God who begot him. And Only-begotten, as alone from the alone, and begotten in a unique manner; radiance of glory, as showing the Father in himself, and always being with the one who begot him, just as radiance is with light; impress of his substance, so that you may not believe God the Word to be a mere energy, but a living substance, showing the whole of the one who begot him in itself; but firstborn is not of the divine nature, but of the economy

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εὐαγγελικοῖς διδάγμασιν τὰ προφη τικὰ κηρύγματα. Μωϋσῆς κηρύττει τὸ ὤν· μᾶλλον δὲ αὐτὸς ὁ Θεὸς Λόγος περὶ ἑαυτοῦ λέγει τὸ ὤν· Παῦλος δὲ πολλάκις λέγει τὸ ὢν, προστίθησι δὲ καὶ τὸ ὑπάρχων, ταὐτὸν δυνάμενον τῷ ὤν· λέγει καὶ τὸ ἔστιν, ἰσοδυναμοῦν ἐκείνοις κατὰ τὴν ἔννοιαν· ὡσαύ τως δὲ καὶ ὁ θεολόγος Ἰωάννης πολλαχοῦ τὸ ὢν τῇ τῶν Εὐαγγελίων πραγματείᾳ ἐνσπείρει, καὶ αὐτὸ δὲ τὸ προοίμιον ταύταις ταῖς φωναῖς ἀγλαΐζει, οὐχ ἅπαξ, οὐδὲ δὶς, οὐδὲ τρὶς, ἀλλὰ πολλάκις κηρύττων τὸ ἦν.

Ηʹ. Ὅτι τὰ μὲν ἁρμόττει τῷ Θεῷ Λόγῳ, τὰ δὲ τῇ ἀναληφθείσῃ φύσει. Τῶν

κηρύκων δὲ τῆς ἀληθείας τοιαῦτα διδασκόν των, τίς οὕτως ἄγαν θρασὺς καὶ αὐθάδης, ὡς ἀντὶ 75.1157 μὲν τοῦ ἦν, τὸ οὐκ ἦν εἰπεῖν; ἀντὶ δὲ τοῦ ὢν καὶ ὑπάρχων, κτίσμα προσαγορεῦσαι τὸν ἐκ Πατρὸς μὲν ἀχρόνως καὶ ἀπαθῶς γεννηθέντα, ἐν δὲ τοῖς κόλ ποις τοῦ Πατρὸς ἱδρυμένον; ὁ γὰρ ὢν οὐ κτίζεται, ὁ ὑπάρχων οὐ δημιουργεῖται· τὸ γὰρ ἐγένετο, καὶ τὸ ἔλαβε, καὶ ὅσα τοιαῦτα, οὐ θεολογοῦντες, ἀλλὰ τὴν οἰκονομίαν κηρύττοντες ἔλεγον οἱ τὰ τῆς θεογνωσίας ἐγχειρισθέντες μυστήρια. Καὶ πρῶτος μὲν ὁ μακάριος Ἰωάννης, καὶ «Ὁ Λόγος, ἔφη, σὰρξ ἐγένετο·» εἰπὼν τὸ, «Ἐν ἀρχῇ ἦν ὁ Λόγος,» καὶ πολλάκις τὸ ἦν ἐπὶ τῆς Θεότητος δεδωκὼς, εἰς τὴν τῆς ἐνανθρωπήσεως οἰκονομίαν ἐλθὼν, ἀναγκαίως τὸ ἐγένετο τέθεικεν· οὐ γὰρ ἦν ἀεὶ ἡ ἐξ ἡμῶν ληφθεῖσα ὑπὸ τοῦ Θεοῦ Λόγου ἀπαρχὴ, ἀλλὰ πρὸς τῷ τέλει τῶν αἰώνων ἐγένετό τε καὶ ἀνελήφθη ὑπὸ τοῦ Θεοῦ Λόγου. Τοῦτο ποιεῖ καὶ ὁ μακάριος Παῦλος· εἰπὼν γὰρ, «Ἐν μορφῇ Θεοῦ ὑπάρχων,» καὶ προσθεὶς τὸ, «οὐχ ἁρπαγμὸν ἡγήσατο, τὸ εἶναι ἴσα Θεῷ,» ἐπήγαγε τὸ «Ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών·» τῇ «μορφῇ τοῦ δούλου» τὸ «λαβὼν» προσαρμόσας, τῇ δὲ «μορφῇ τοῦ Θεοῦ» τὸ «ὑπάρχων» συζεύξας. Οὐκοῦν ἡ τοῦ Θεοῦ μορφὴ προϋπ άρχουσα, μᾶλλον δὲ ἀεὶ ὑπάρχουσα, ἔλαβε τὴν τοῦ δούλου μορφήν· οὐ τοίνυν κτίσμα, οὐδὲ ποίημα, οὐδὲ ἐξ οὐκ ὄντων ὁ τοῦ Θεοῦ Λόγος, ἀλλ' ἐκ τοῦ Πατρὸς γεννηθεὶς ἀεὶ τῷ Πατρὶ σύνεστι, καὶ τὴν μετὰ Πατρὸς παρὰ τῶν εὐγνωμόνων προσκύνησιν δέχεται.

Θʹ. Περὶ τῆς ἐκ Θεοῦ γεννήσεως. Μηδεὶς δὲ γέννησιν ἀκούων, τοῖς λογισμοῖς

δεχέ σθω τὰ πάθη τῆς ἡμετέρας γεννήσεως, τομὴν, καὶ ῥεῦσιν, καὶ ὠδῖνα, καὶ τὰ ἄλλα ὅσα τοιαῦτα. Σωμάτων γὰρ ταῦτα παθήματα· Θεὸς δὲ ἀσώματος, καὶ ἀπαθὴς, ἄτρεπτός τε, καὶ ἀναλλοίωτος, ἀεὶ ὡσαύ τως ἔχων· εἰ δέ τις οἴεται γέννησιν μὴ εἶναι πά θους ἀπηλλαγμένην, καὶ ἐν τοῖς περὶ κτίσεως λόγοις τούτους δεχέσθω τοὺς λογισμούς· ὥσπερ γὰρ ἐκεῖ τομὴ καὶ ῥεῦσις, οὕτως ἐνταῦθα φροντὶς, καὶ πόνος, καὶ ἱδρὼς, καὶ ὄργανα, καὶ ὕλη προϋποκειμένη, καὶ ἀποτυχίαι, καὶ τὰ ἄλλα ὅσα συμπαρομαρτεῖ τοῖς κτίσμασιν· εἰ δὲ μόνη βούλησις τῷ Θεῷ εἰς τὴν τοῦ παντὸς ἤρκησε δημιουργίαν, καὶ βουληθεὶς πα ραχρῆμα τὰ μὴ ὄντα ἔδειξεν ὄντα, δεξάσθω ὁ ἀντι λέγων καὶ τὴν γέννησιν τοῦ Θεοῦ πάθους ἀπηλλάχθαι παντός. Ὥσπερ δὲ οὐ τοῖς ἀνθρώποις ὁμοίως ἐδη μιούργησεν, οὕτως οὔτε ὁμοίως ἐγέννησεν.

Ιʹ. Τίς ἡ ἔννοια τῶν τοῦ Κυρίου ὀνομάτων. ∆ιὸ καὶ ὁ Λόγος ὁ Υἱὸς ὀνομάζεται

ὡς ἀπαθῶς γεννηθεὶς, κατὰ τὸν ἐκ τοῦ νοῦ γεγενημένον λόγον ἀπαθῶς. Υἱὸς δὲ καλεῖται ὡς ἐκ τοῦ Πατρὸς γεννη 75.1160 τῶς προελθών. Θεὸς δὲ προσαγορεύεται ὡς τῆς πατρικῆς φύσεως μετέχων, καὶ ἀπαράλλακτος εἰκὼν ὑπάρχων τοῦ Θεοῦ γεννήσαντος. Μονογενὴς δὲ, ὡς μόνος ἐκ μόνου, καὶ μονοτρόπως γεννηθείς· ἀπαύ γασμα δόξης, ὡς ἐν αὐτῷ τὸν Πατέρα δεικνὺς, καὶ ἀεὶ συνὼν τῷ γεννήσαντι, ὥσπερ τῷ φωτὶ τὸ ἀπαύ γασμα· χαρακτὴρ ὑποστάσεως, ἵνα μὴ ψιλὴν ἐνέρ γειαν, ἀλλὰ ζῶσαν ὑπόστασιν τὸν Θεὸν Λόγον εἶναι πιστεύσῃς, ὅλον ἐν ἑαυτῇ τὸν γεννήσαντα δεικνῦσαν· τὸ δὲ πρωτότοκος οὐκ ἔστι τῆς θείας φύσεως, ἀλλὰ τῆς οἰκονομίας