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it is. The first, therefore, is indicative of His very being, and not of what He is, but the second, of His energy; but 'without beginning' and 'incorruptible' and 'unbegotten' or 'uncreated' and 'bodiless' and 'invisible' and the like, declare what He is not, that is, that He did not begin to be, nor is He corruptible, nor is He created, nor is He a body, nor is He seen. But 'good' and 'just' and 'holy' and the like follow upon His nature, but do not declare His very substance. And 'Lord' and 'King' and the like declare a relation to their opposites; for He is called Lord of those over whom He has dominion, and King of those over whom He rules, Creator of things created, and Shepherd of those who are shepherded.

10 Concerning divine union and distinction All these things, therefore, are to be understood commonly of

the whole Godhead, and identically and simply and indivisibly and unitedly, but distinctly 'Father' and 'Son' and 'Spirit', and 'uncaused' and 'caused', and 'unbegotten' and 'begotten' and 'proceeding', which do not declare substance, but the relation to one another and the mode of existence. Knowing these things, therefore, and being led by them to the divine substance, we do not apprehend the substance itself but what is about the substance, just as, if we know that the soul is bodiless and without quantity and without form, we have not yet apprehended its substance, nor that of the body, if we should know that it is white or black, but what is about the substance. But the true doctrine teaches that the Godhead is simple and has one simple energy, which is good, working all things in all, like the sun's ray, which warms all things and works in each according to its natural fitness and receptive power, having received such an energy from God the Creator. But distinct also are all things pertaining to the divine and man-loving incarnation of God the Word; for in these neither the Father nor the Spirit has partaken in any way, except by good-pleasure and by the ineffable wonder-working, which God the Word, having become man for our sakes, worked as unchangeable God and Son of God.

11 Concerning the things spoken corporeally of God Since we find very many things concerning God

in a rather corporeal way in the divine Scripture spoken symbolically, it is necessary to know that for us, being human and clothed in this dense flesh, it is impossible to conceive or to speak of the divine and lofty and immaterial energies of the Godhead, unless we use images and types and symbols suited to ourselves. Therefore, whatever is said about God in a rather corporeal way, is spoken symbolically, and has a higher meaning; for the Godhead is simple and without form. Therefore, by the eyes of God and eyelids and sight let us understand His power of overseeing all things and the unerring quality of His knowledge, from the fact that among us a more perfect knowledge and certainty comes about through this sense. By ears and hearing, His propitiousness and receptiveness to our supplication; for we too become favorable to those who offer supplications through this sense, inclining our ear more genuinely to them. By mouth and speech, that which is indicative of His will, from the fact that among us the thoughts of the heart are signified through mouth and speech. By food and drink, our concurrence with His will; for we too through the sense of taste fulfill the necessary appetite of nature. By smell, the acceptance of our thought and good will toward Him, from the fact that among us the acceptance of a sweet smell comes about through this sense. By face, the indication and manifestation of Himself through His works, from the fact that our manifestation occurs through the face. By hands, the effective power of His energy; for we too accomplish necessary and especially precious things through our own hands. And by right hand

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γίνεται. Τὸ μὲν οὖν πρότερον αὐτοῦ τοῦ εἶναι παραστατικόν ἐστι καὶ οὐ τοῦ τί εἶναι, τὸ δὲ δεύτερον ἐνεργείας· τὸ δὲ ἄναρχον καὶ ἄφθαρτον καὶ ἀγένητον ἤτοι ἄκτιστον καὶ ἀσώματον καὶ ἀόρατον καὶ τὰ τοιαῦτα, τί οὐκ ἔστι, δηλοῖ, τουτέστιν ὅτι οὐκ ἤρξατο τοῦ εἶναι οὐδὲ φθείρεται οὐδὲ ἔκτισται οὐδέ ἐστι σῶμα οὐδὲ ὁρᾶται. Τὸ δὲ ἀγαθὸν καὶ δίκαιον καὶ ὅσιον καὶ τὰ τοιαῦτα παρέπονται τῇ φύσει, οὐκ αὐτὴν δὲ τὴν οὐσίαν δηλοῖ. Τὸ δὲ κύριος βασιλεύς τε καὶ τὰ τοιαῦτα σχέσιν πρὸς τὰ ἀντιδιαστελλόμενα δηλοῖ· τῶν γὰρ κυριευομένων λέγεται κύριος καὶ τῶν βασιλευομένων βασιλεύς, τῶν δημιουργουμένων δημιουργὸς καὶ τῶν ποιμαινομένων ποιμήν.

10 Περὶ θείας ἑνώσεως καὶ διακρίσεωσ Πάντα μὲν οὖν ταῦτα κοινῶς ἐπὶ

πάσης τῆς θεότητος ἐκληπτέον καὶ ταυτῶς καὶ ἁπλῶς καὶ ἀμερῶς καὶ ἡνωμένως, διακεκριμένως δὲ τὸ πατὴρ καὶ τὸ υἱὸς καὶ τὸ πνεῦμα καὶ τὸ ἀναίτιον καὶ τὸ αἰτιατὸν καὶ τὸ ἀγέννητον καὶ τὸ γεννητὸν καὶ ἐκπορευτόν, ἅτινα οὐκ οὐσίας εἰσὶ δηλωτικά, ἀλλὰ τῆς πρὸς ἄλληλα σχέσεως καὶ τοῦ τῆς ὑπάρξεως τρόπου. Ταῦτα οὖν εἰδότες καὶ ἐκ τούτων ἐπὶ τὴν θείαν οὐσίαν χειραγωγούμενοι οὐκ αὐτὴν τὴν οὐσίαν καταλαμβάνομεν ἀλλὰ τὰ περὶ τὴν οὐσίαν, ὥσπερ οὐδέ, ἐὰν γνῶμεν, ὅτι ἡ ψυχὴ ἀσώματός ἐστι καὶ ἄποσος καὶ ἀσχημάτιστος, ἤδη καὶ τὴν οὐσίαν αὐτῆς κατειλήφαμεν, οὐδὲ τοῦ σώματος, εἴπερ γνῶμεν, ὅτι λευκὸν ἢ μέλαν ἐστίν, ἀλλὰ τὰ περὶ τὴν οὐσίαν. Ὁ δὲ ἀληθὴς λόγος διδάσκει ἁπλοῦν εἶναι τὸ θεῖον καὶ μίαν ἁπλῆν ἔχειν ἐνέργειαν, ἀγαθήν, πᾶσι τὰ πάντα ἐνεργοῦσαν κατὰ τὴν τοῦ ἡλίου ἀκτῖνα, ἥτις πάντα θάλπει καὶ ἐν ἑκάστῳ κατὰ τὴν φυσικὴν ἐπιτηδειότητα καὶ δεκτικὴν δύναμιν ἐνεργεῖ ἐκ τοῦ δημιουργήσαντος θεοῦ τὴν τοιαύτην εἰληφὼς ἐνέργειαν. ∆ιακέκριται δὲ καί, ὅσα τῆς θείας καὶ φιλανθρώπου τοῦ θεοῦ λόγου σαρκώσεως· ἐν τούτοις γὰρ οὔτε ὁ πατὴρ οὔτε τὸ πνεῦμα κατ' οὐδένα λόγον κεκοινώνηκεν εἰ μὴ κατ' εὐδοκίαν καὶ κατὰ τὴν ἄρρητον θαυματουργίαν, ἣν καὶ καθ' ἡμᾶς ἄνθρωπος ὁ θεὸς λόγος γενόμενος εἰργάζετο ὡς ἀναλλοίωτος θεὸς καὶ θεοῦ υἱός.

11 Περὶ τῶν σωματικῶς ἐπὶ θεοῦ λεγομένων Ἐπεὶ δὲ πλεῖστα περὶ θεοῦ

σωματικώτερον ἐν τῇ θείᾳ γραφῇ συμβολικῶς εἰρημένα εὑρίσκομεν, εἰδέναι χρή, ὡς ἀνθρώπους ὄντας ἡμᾶς καὶ τὸ παχὺ τοῦτο σαρκίον περικειμένους τὰς θείας καὶ ὑψηλὰς καὶ ἀύλους τῆς θεότητος ἐνεργείας νοεῖν ἢ λέγειν ἀδύνατον, εἰ μὴ εἰκόσι καὶ τύποις καὶ συμβόλοις τοῖς καθ' ἡμᾶς χρησαίμεθα. Ὅσα τοίνυν περὶ θεοῦ σωματικώτερον εἴρηται, συμβολικῶς ἐστι λελεγμένα, ἔχει δέ τινα ὑψηλοτέραν διάνοιαν· ἁπλοῦν γὰρ τὸ θεῖον καὶ ἀσχημάτιστον. Ὀφθαλμοὺς μὲν οὖν θεοῦ καὶ βλέφαρα καὶ ὅρασιν τὴν τῶν ἁπάντων ἐποπτικὴν αὐτοῦ δύναμιν καὶ τὸ ἀλάθητον τῆς αὐτοῦ γνώσεως ἐννοήσωμεν ἀπὸ τοῦ παρ' ἡμῖν διὰ ταύτης τῆς αἰσθήσεως ἐντελεστέραν γνῶσίν τε καὶ πληροφορίαν ἐγγίνεσθαι. Ὦτα δὲ καὶ ἀκοὴν τὸ ἐξιλεωτικὸν αὐτοῦ καὶ τῆς ἡμετέρας δεκτικὸν δεήσεως· καὶ γὰρ ἡμεῖς τοῖς τὰς ἱκεσίας ποιουμένοις διὰ ταύτης τῆς αἰσθήσεως εὐμενεῖς γινόμεθα γνησιώτερον αὐτοῖς τὸ οὖς ἐπικλίνοντες. Στόμα δὲ καὶ λαλιὰν τὸ ἐνδεικτικὸν τῆς βουλήσεως αὐτοῦ ἐκ τοῦ παρ' ἡμῖν διὰ στόματος καὶ λαλιᾶς σημαίνεσθαι τὰ ἐγκάρδια νοήματα. Βρῶσιν δὲ καὶ πόσιν τὴν ἡμετέραν πρὸς τὸ αὐτοῦ θέλημα συνδρομήν· καὶ γὰρ ἡμεῖς διὰ τῆς γευστικῆς αἰσθήσεως τὴν τῆς φύσεως ἀναπληροῦμεν ὄρεξιν ἀναγκαίαν. Ὄσφρησιν δέ, τὸ ἀποδεκτικὸν τῆς πρὸς αὐτὸν ἡμῶν ἐννοίας τε καὶ εὐνοίας ἐκ τοῦ παρ' ἡμῖν διὰ ταύτης αἰσθήσεως τὴν τῆς εὐωδίας ἀποδοχὴν ἐγγίνεσθαι. Πρόσωπον δὲ τὴν δι' ἔργων αὐτοῦ ἔνδειξίν τε καὶ ἐμφάνειαν ἐκ τοῦ τὴν ἡμετέραν ἐμφάνειαν διὰ προσώπου γίνεσθαι. Χεῖρας δὲ τὸ ἀνυστικὸν τῆς ἐνεργείας αὐτοῦ· καὶ γὰρ ἡμεῖς τὰ χρειώδη καὶ μάλιστα τιμιώτερα διὰ τῶν οἰκείων κατορθοῦμεν χειρῶν. ∆εξιὰν δὲ