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onka, by the excess of its beauty dazzling the eyes of our mind, of what sort is the holy of holies? and who is able to venture into the sanctuary? or who will look upon the unutterable things? For even the sight of them is inaccessible, and the account of what is understood is altogether difficult to interpret. But since, with the just judge, even for only choosing what is right, the appointed rewards are not to be despised, let us not shrink from the investigation. For even if we fall short of what is worthy, yet if we do not fall away from the intention of Scripture with the help of the Spirit, we ourselves will not be judged completely rejected, and by the cooperation of grace we shall provide some edification to the Church of God. But the earth, he says, was invisible and unfinished. How is it that, when both heaven and earth came into being at the same time, the heaven was perfected, but the earth is still incomplete and unadorned? Or in general, what is the unfinished state of the earth? And for what reason was it invisible? Now, the complete adornment of the earth is its own abundance: the sprouting of all kinds of plants; the shoots of the tallest trees, both fruitful and fruitless; the beautiful colors and sweet smells of flowers; and all that, a little later, at the command of God, was to spring up on the earth and adorn its mother. Since none of these things yet existed, the account reasonably called it unfinished. And we might say these same things about heaven: that it too was not yet finished, nor had it received its proper adornment, since it was not yet illuminated by moon or sun, nor crowned with the choirs of the stars. For these things had not yet come into being. So you will not err from the truth if you call heaven unfinished as well. He called the earth invisible for two reasons: either because its spectator, man, did not yet exist, or because, being submerged, it could not be seen on account of the water overflowing its surface. For the waters had not yet been gathered into their own assemblies, which God later gathered together and named seas. What, then, is invisible? On the one hand, that which is not by nature seen by eyes of flesh, like our mind; on the other hand, that which, while being visible by nature, is hidden by the superposition of a body lying over it, like iron in the deep. According to this meaning, we now think the earth was called invisible, being covered by the water. Then again, since light had not yet come into being, it was not at all surprising that the earth, lying in darkness because the air above it was unlit, was for this reason also called invisible by Scripture. 2.2 But the counterfeiters of the truth, who do not teach their own mind to follow Scripture, but rather distort the meaning of the Scriptures to their own will, say that matter is signified by these words. For this, they say, is both invisible by nature and unformed, being without quality in its own essence, and devoid of all kind and shape, which the craftsman took and formed by his own wisdom, and brought into order, and thus through it gave substance to the things that are seen. If, then, this is unbegotten, first of all it is of equal honor with God, being deemed worthy of the same privileges. What could be more impious than this, that the qualityless, the formless, the utmost shapelessness, the unconfigured disgrace (for I have used their very own terms) should be deemed worthy of the same preeminence as the wise and powerful and all-beautiful maker and creator of all things? Then, if it is so great as to receive the whole of God's knowledge; in this way too, in a sense, they set its substance up as a rival to the unsearchable power of God, if indeed it is sufficient to measure out the whole of God's intelligence through itself; but if matter is less than God's energy, in this way too their argument will be turned into a more absurd blasphemy, as they hold God to be idle and inactive in his own works for lack of matter. But the poverty of human nature has deceived them. And since among us each art is occupied with some specific matter, for example, blacksmithing with the

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ογκα, τῇ ὑπερβολῇ τοῦ κάλλους τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν περιαστράπτοντα, ποταπὰ τὰ ἅγια τῶν ἁγίων; καὶ τίς ἱκανὸς κατατολμῆσαι τῶν ἀδύτων; ἢ τίς ἐπόψεται τὰ ἀπόρρητα; Ἀπρόσιτος μὲν γὰρ αὐτῶν καὶ ἡ θέα, δυσερμήνευτος δὲ παντελῶς τῶν νοηθέντων ὁ λόγος. Πλὴν ἀλλ' ἐπειδὴ παρὰ τῷ δικαίῳ κριτῇ, καὶ ὑπὲρ μόνου τοῦ προελέσθαι τὰ δέοντα, οὐκ εὐκαταφρόνητοί εἰσιν ἀφω ρισμένοι μισθοὶ, μὴ ἀποκνήσωμεν πρὸς τὴν ἔρευναν. Εἰ γὰρ καὶ τῆς ἀξίας ἀπολειπόμεθα, ἀλλ' ἐὰν τοῦ βουλή ματος τῆς Γραφῆς μὴ ἐκπέσωμεν τῇ βοηθείᾳ τοῦ Πνεύματος, καὶ αὐτοὶ οὐκ ἀπόβλητοι παντελῶς κριθησόμεθα, καὶ τῇ συνεργίᾳ τῆς χάριτος οἰκοδομήν τινα τῇ Ἐκκλησίᾳ τοῦ Θεοῦ παρεξόμεθα. Ἡ δὲ γῆ ἦν, φησὶν, ἀόρατος καὶ ἀκατασκεύαστος. Πῶς ἀμφοτέρων ὁμοτίμως γενομένων οὐρανοῦ καὶ γῆς, ὁ μὲν οὐρανὸς ἀπηρτίσθη, ἡ δὲ γῆ ἔτι ἀτελής ἐστι καὶ ἀνεξέργαστος; Ἢ ὅλως, τί τὸ ἀκατάσκευον τῆς γῆς; καὶ διὰ ποίαν αἰτίαν ἀόρατος ἦν; Ἔστι μὲν οὖν τελεία κατασκευὴ γῆς ἡ ἀπ' αὐτῆς εὐθηνία· φυτῶν παντο δαπῶν βλαστήσεις· δένδρων ὑψηλοτάτων προβολαὶ καρπίμων τε καὶ ἀκάρπων· ἀνθῶν εὔχροιαι καὶ εὐωδίαι· καὶ ὅσα μικρὸν ὕστερον μέλλει τῷ προστάγματι τοῦ Θεοῦ ἐπανα τείλαντα τῇ γῇ τὴν γεννησαμένην κατακοσμεῖν. Ὧν ἐπειδὴ οὐδὲν οὔπω ἦν, ἀκατάσκευον αὐτὴν εἰκότως ὁ λόγος ὠνόμασε. Τὰ αὐτὰ δὲ ταῦτα κἂν περὶ οὐρανοῦ εἴποιμεν· ὅτι οὐκ ἐξείργαστο οὔπω οὐδὲ αὐτὸς, οὐδὲ τὸν οἰκεῖον ἀπειλήφει κόσμον, ἅτε μήπω σελήνῃ μήτε ἡλίῳ περι λαμπόμενος, μηδὲ τοῖς χοροῖς τῶν ἄστρων κατεστεμμένος. Οὔπω γὰρ ταῦτα ἐγεγόνει. Ὥστε οὐχ ἁμαρτήσεις τῆς ἀληθείας, κἂν τὸν οὐρανὸν ἀκατάσκευον εἴπῃς. Ἀόρατον δὲ τὴν γῆν προσεῖπε διὰ δύο αἰτίας· ἢ ὅτι οὔπω ἦν αὐτῆς ὁ θεατὴς ἄνθρωπος, ἢ ὅτι ὑποβρύχιος οὖσα ἐκ τοῦ ἐπιπο λάζοντος τῇ ἐπιφανείᾳ ὕδατος οὐκ ἠδύνατο καθορᾶσθαι. Οὔπω γὰρ ἦν συναχθέντα τὰ ὕδατα εἰς τὰ οἰκεῖα συστήματα, ἅπερ ὕστερον ὁ Θεὸς συναγαγὼν προσηγόρευσε θαλάσσας. Ἀόρατον οὖν τί ἐστι; Τὸ μὲν, ὃ μὴ πέφυκεν ὀφθαλμοῖς σαρκὸς καθορᾶσθαι, ὡς ὁ νοῦς ὁ ἡμέτερος· τὸ δὲ, ὃ τῇ φύσει ὁρατὸν ὑπάρχον, διὰ τὴν ἐπιπρόσθεσιν τοῦ ἐπικειμένου αὐτῷ σώματος ἀποκρύπτεται, ὡς ὁ ἐν τῷ βυθῷ σίδηρος. Καθ' ὃ σημαινόμενον νῦν ἀόρατον ἡγούμεθα προσειρῆσθαι τὴν γῆν καλυπτομένην ὑπὸ τοῦ ὕδατος. Ἔπειτα μέντοι, καὶ μήπω τοῦ φωτὸς γενηθέντος, οὐδὲν ἦν θαυμαστὸν τὴν ἐν σκότῳ κειμένην, διὰ τὸ ἀφώτιστον εἶναι τὸν ὑπὲρ αὐτῆς ἀέρα, ἀόρατον καὶ κατὰ τοῦτο παρὰ τῆς Γραφῆς προσειρῆσθαι. 2.2 Ἀλλ' οἱ παραχαράκται τῆς ἀληθείας, οἱ οὐχὶ τῇ Γραφῇ τὸν ἑαυτῶν νοῦν ἀκολουθεῖν ἐκδιδάσκοντες, ἀλλὰ πρὸς τὸ οἰκεῖον βούλημα τὴν διάνοιαν τῶν Γραφῶν διαστρέφοντες, τὴν ὕλην φασὶ διὰ τῶν λέξεων τούτων παραδηλοῦσθαι. Αὕτη γὰρ, φησὶ, καὶ ἀόρατος τῇ φύσει καὶ ἀκατα σκεύαστος, ἄποιος οὖσα τῷ ἑαυτῆς λόγῳ, καὶ παντὸς εἴδους καὶ σχήματος κεχωρισμένη, ἣν παραλαβὼν ὁ τεχνίτης τῇ ἑαυτοῦ σοφίᾳ ἐμόρφωσε, καὶ εἰς τάξιν ἤγαγε, καὶ οὕτω δι' αὐτῆς οὐσίωσε τὰ ὁρώμενα. Εἰ μὲν οὖν ἀγέννητος αὕτη, πρῶτον μὲν ὁμότιμος τῷ Θεῷ, τῶν αὐτῶν πρεσβείων ἀξιουμένη. Οὗ τί ἂν γένοιτο ἀσεβέστερον, τὴν ἄποιον, τὴν ἀνείδεον, τὴν ἐσχάτην ἀμορφίαν, τὸ ἀδιατύπωτον αἶσχος (τοῖς γὰρ αὐτῶν ἐκείνων προσρήμασι κέχρημαι) τῆς αὐτῆς προεδρίας ἀξιοῦσθαι τῷ σοφῷ καὶ δυνατῷ καὶ παγκάλῳ δημιουργῷ καὶ κτίστῃ τῶν ὅλων; Ἔπειτα εἰ μὲν τοσαύτη ἐστὶν, ὥστε ὅλην ὑποδέχεσθαι τοῦ Θεοῦ τὴν ἐπιστήμην· καὶ οὕτω, τρόπον τινὰ, τῇ ἀνεξιχνιάστῳ τοῦ Θεοῦ δυνάμει ἀντιπαρεξάγουσιν αὐτῆς τὴν ὑπόστασιν, εἴπερ ἐξαρκεῖ ὅλην τοῦ Θεοῦ τὴν σύνεσιν δι' ἑαυτῆς ἐκμετρεῖν· εἰ δὲ ἐλάττων ἡ ὕλη τῆς τοῦ Θεοῦ ἐνεργείας, καὶ οὕτως εἰς ἀτοπωτέραν βλασφημίαν αὐτοῖς ὁ λόγος περιτραπήσεται, δι' ἔνδειαν ὕλης ἄπρακτον καὶ ἀνενέργητον τῶν οἰκείων ἔργων τὸν Θεὸν κατεχόντων. Ἀλλ' ἐξηπάτησε γὰρ αὐτοὺς τῆς ἀνθρωπίνης φύσεως ἡ πενία. Καὶ ἐπειδὴ παρ' ἡμῖν ἑκάστη τέχνη περί τινα ὕλην ἀφωρισμένως ἠσχόληται, οἷον χαλευτικὴ μὲν περὶ τὸν