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you guided me and with glory you received me,” and in the 29th: “for there is wrath in his anger, and life in his will,” and in: “Lord, in your will grant power to my beauty,” and in the 17th: “he will deliver me, because he delighted in me.” 9.33 For in the same way that the Father, being both immortal and good, wills to be these things and in willing is these things, not having his will as a cause, so to speak, nor yet being so unwillingly; so also his will is not the cause of his begetting. 9.34 but regarding us, it is that we have some things from the energy of God, and some things from the will which is in our power; 9.35 for not by our own will, but by God's will we possess our constitution of soul and body and our being rational; 9.36 for how could we who never existed have a will or not have a will? 9.37 But by our own choice we have it to be good or bad, and knowledgeable through aptitude or ignorant through laziness. 9.38 But they have come to this main point, not accepting with an accurate consideration the saying, “This is my beloved Son, in whom I am well pleased,” since they would have had at once a firm anchor of the right faith. 9.39 But now they assert that “in whom I am well pleased” shows the Son to be a creature. 9.40 And yet the whole meaning points toward his incarnation. 9.41 For since, when he said, “I am the Son of God,” they retorted, “You blaspheme,” the Father decreed for him that “this one alone is my genuine Son.” 9.42 For “this” and “beloved” and being named “Son” with the article denotes this: in this one, he says, I was well pleased for your salvation to be provided through his incarnation. 9.43 And even if one should take “I was well pleased” with respect to his divinity, their sophism is annulled; since not every word spoken by God, and especially concerning the Word of God, produces a meaning of worldly custom. 9.44 Then if he said “in whom I was well pleased” about the Son who already existed, the good pleasure is not found to be the cause of his existence. 9.45 So that what is signified by such a phrase may become clearer, let us use as a witness the one who psalms in the 149th psalm: “for the Lord is well pleased in his people.” 9.46 But the good pleasure did not come before the people, but after them. 9.47 For then he was well pleased in them and sent peace and grace, when they served him rightly; but when not rightly, the contrary, as he now prophesies: “When he slew them, then they sought him”; and in the 43rd psalm: “their own arm did not save them, but your right hand and your arm and the light of your countenance, because you were well pleased in them,” having called the Son “the right hand and arm of God” and “the light of his countenance”; 9.48 and in the 105th psalm: “remember us, Lord, in the good pleasure of your people.”

10.50 Concerning the saying: “If the unbegotten God is entirely generative, not

did he beget essentially” and that “If his substance was changed into an offspring, the substance of God is not unchangeable.” 10.1 This too is their vain and faulty argument, put in such words: 10.2 “if the unbegotten God is entirely generative, the one begotten was not begotten essentially, since his whole substance has the property of begetting, but not of being begotten.” 10.3 But let them hear that “if the light is entirely generative, it does not generate its radiance essentially, but receives it from without, since its whole substance has the property of begetting, but not of being begotten.” 10.4 But if the light does not receive its radiance from without, but generates it from its whole substance without separation, neither did God acquire the Son from without, but begot him from his whole hypostasis without separation, since he is incorporeal. Hence he is truly Father. 10.5 They add again, everywhere pursuing an order contrary to Scripture: “if the substance of God, having been transformed, is called an offspring, his substance is not unchangeable, since the change effected the appropriation of the Son.” 10.6 But no one allows them to say this either. For the Scripture that has been mentioned proves that these things are foreign to Christians, to every

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σου ὡδήγησάς με καὶ μετὰ δόξης προσελάβου με», καὶ ἐν κθʹ· «ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ», καί ἐν· «κύριε, ἐν τῷ θελήματί σου παράσχου τῷ κάλλει μου δύναμιν», καὶ ἐν ιζʹ· «ῥύσεταί με, ὅτι ἠθέλησέν με». 9.33 Καὶ γὰρ ὃν τρόπον, ὑπάρχων ὁ πατὴρ ἀθάνατός τε καὶ ἀγαθός, βούλεται εἶναι ταῦτα καὶ βουλόμενός ἐστιν ταῦτα, οὐκ αἰτίαν, ἵν' οὕτω φράσω, τὴν βούλησιν ἔχων οὔτε μὴν ἀνεθελήτως ὤν· οὕτως οὐδὲ τοῦ γεννῆσαι ἡ βούλησις αἰτία. 9.34 περὶ ἡμᾶς δὲ τὸ τινὰ μὲν ἐκ τῆς τοῦ θεοῦ ἐνεργείας, τινὰ δὲ ἐκ τοῦ ἐφ' ἡμῖν θελήματος ἔχειν· 9.35 καὶ γὰρ οὐ βουλήσει μὲν τῇ ἑαυτῶν, ἀλλὰ τῇ τοῦ θεοῦ κτώμεθα τὸ συνεστάναι ἐκ ψυχῆς καὶ σώματος καὶ τὸ εἶναι λογικοί· 9.36 οἱ γὰρ οὔποτε ὄντες πῶς εἴχομεν βούλεσθαι ἢ μὴ βούλεσθαι; 9.37 προαιρέσει δὲ ἰδίᾳ ἔχομεν τὸ εἶναι καλοὺς ἢ κακούς, ἐπιστήμονάς τε κατ' ἐπιτηδειότητα ἢ ἀνεπιστήμονας κατὰ ῥαθυμίαν. 9.38 Ἐληλύθασιν δὲ ἐπὶ τὸ κεφάλαιον τοῦτο οὐκ ἀτρεκεῖ θεωρήματι παραδεχόμενοι τό «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα», ἐπεὶ ἂν αὐτόθεν εἶχον τῆς ὀρθῆς πίστεως ἄγκυραν βεβαίαν. 9.39 νυνὶ δὲ φάσκουσιν, ὅτι τό «ἐν ᾧ εὐδόκησα» δείκνυσι κτίσμα τὸν υἱόν. 9.40 καὶ μὴν πρὸς τὴν ἐνανθρώπησιν αὐτοῦ ὅλον νένευκε τὸ νόημα. 9.41 ἐπειδὴ γὰρ λέγοντι αὐτῷ· «υἱὸς θεοῦ εἰμι» ἀντεφθέγγοντο· «βλασφημεῖς», ἐπεψηφίσατο αὐτῷ ὁ πατὴρ ὅτι «οὗτος μόνος ἐστὶν ὁ υἱός μου γνήσιος». 9.42 Τὸ γάρ «οὗτος» καὶ τό «ἀγαπητός» καὶ τὸ μετὰ ἄρθρου ὠνομάσθαι «υἱός» τοῦτο δηλοῖ· ἐν τούτῳ, φησίν, εὐδόκησα διὰ τῆς ἐνανθρωπήσεως αὐτοῦ τὴν σωτηρίαν ὑμῖν πορισθῆναι. 9.43 κἂν περὶ τῆς θεότητος δὲ ἐκλάβῃ τις τό «εὐδόκησα», τὸ σόφισμα αὐτῶν ἀκυροῦται· ἐπείπερ οὐ πᾶσα λέξις ῥηθεῖσα παρὰ τοῦ θεοῦ καὶ μάλιστα περὶ τοῦ θεοῦ λόγου κοσμικοῦ ἔθους ἀποτελεῖ νόημα. 9.44 Ἔπειτα εἰ ἐπὶ τῷ ἤδη ὄντι υἱῷ ἔλεγεν· «ἐν ᾧ εὐδόκησα», οὐκ αἰτία ἡ εὐδοκία τῆς ὑπάρξεως αὐτοῦ εὑρίσκεται. 9.45 Ὥστε δὲ σαφέστερον τὸ ὑπὸ τῆς τοιαύτης λέξεως δηλούμενον γενέσθαι, μάρτυρι χρησώμεθα τῷ ψάλλοντι ἐν ρμθʹ ψαλμῷ· «ὅτι εὐδοκεῖ κύριος ἐν τῷ λαῷ αὐτοῦ». 9.46 οὐ γέγονεν δὲ ἡ εὐδοκία πρὸ τοῦ λαοῦ, ἀλλὰ μετ' αὐτόν. 9.47 τότε γὰρ εὐδόκει ἐν αὐτῷ καὶ εἰρήνην καὶ χάριν ἔπεμπεν, ὅτε ὀρθῶς αὐτῷ ἐλάτρευεν· ὅτε δὲ μὴ ὀρθῶς, τοὐναντίον ἢ νῦν προφητεύει· «ὅταν ἀπέκτεννεν αὐτούς, τότε ἐξεζήτουν αὐτόν»· καὶ ἐν μγʹ ψαλμῷ· «ὁ βραχίων αὐτῶν οὐκ ἔσωσεν αὐτούς, ἀλλ' ἡ δεξιά σου καὶ ὁ βραχίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου, ὅτι εὐδόκησας ἐν αὐτοῖς», «δεξιὰν καὶ βραχίονα τοῦ θεοῦ» καί «φωτισμὸν τοῦ προσώπου αὐτοῦ» τὸν υἱὸν ἀνειπών· 9.48 καὶ ἐν ρεʹ ψαλμῷ· «μνήσθητι ἡμῶν, κύριε, ἐν τῇ εὐδοκίᾳ τοῦ λαοῦ σου».

10.ν Περὶ τοῦ λέγειν· «Εἰ ὅλος ἐστὶ γεννητικὸς ὁ ἀγέννητος θεός, οὐκ

οὐσιωδῶς ἐγέννησεν» καὶ ὅτι «Εἰ μετεβλήθη ἡ οὐσία αὐτοῦ εἰς γέννημα, οὐκ ἀμετάβλητος ἡ οὐσία τοῦ θεοῦ». 10.1 Αὐτῶν καὶ τοῦτό ἐστι τὸ εἰκαῖον καὶ πλημμελὲς λέξεσιν τοιαῖσδε τεθέν· 10.2 «εἰ ὅλος ἐστὶ γεννητικὸς ὁ ἀγέννητος θεός, οὐκ οὐσιωδῶς ὁ γεννηθεὶς ἐγεννήθη, ὅλης ἐχούσης τῆς οὐσίας αὐτοῦ τὸ γεννᾶν, ἀλλ' οὐ τὸ γεννᾶσθαι.» 10.3 ἀλλ' ἀκουέτωσαν ὅτιπερ «εἰ ὅλον ἐστὶ γεννητικὸν τὸ φῶς, οὐκ οὐσιωδῶς τὸ ἀπαύγασμα γεννᾷ, ἀλλ' ἔξωθεν προσλαμβάνει, ὅλης ἐχούσης τῆς οὐσίας αὐτοῦ τὸ γεννᾶν, ἀλλ' οὐ τὸ γεννᾶσθαι». 10.4 εἰ δὲ τὸ φῶς οὐ προσλαμβάνει ἔξωθεν τὸ ἀπαύγασμα, ἀλλ' ἐκ πάσης τῆς οὐσίας αὐτὸ γεννᾷ ἀδιαστάτως, οὐδ' ὁ θεὸς ἐπεκτήσατο ἔξωθεν τὸν υἱόν, ἀλλ' ἐξ ὅλης τῆς ὑποστάσεως ἐγέννησεν ἀδιαστάτως, ἅτε ἀσώματος. ὅθεν ἀληθῶς ἐστι πατήρ. 10.5 Ἐπάγουσι πάλιν, πανταχοῦ τὴν ἐναντίαν τάξιν τῆς γραφῆς διώκοντες· «εἰ μετασχηματισθεῖσα ἡ οὐσία τοῦ θεοῦ γέννημα λέγεται, οὐκ ἀμετάβλητος ἡ οὐσία αὐτοῦ, τῆς μεταβολῆς ἐργασαμένης τὴν τοῦ υἱοῦ ἰδιοποίησιν.» 10.6 Ἀλλ' οὐδεὶς οὐδὲ τοῦτο συγχωρεῖ αὐτοῖς λέγειν. ἀλλότρια γὰρ εἶναι ταῦτα Χριστιανῶν ἡ μνημονευθεῖσα ἐλέγχει γραφή, παντὶ