12

making not-suffering an art, but practicing conquering in suffering, TITLE 47. -Concerning God being inescapable and uncircumscribable; and that He sees all things around, and oversees, and nothing is hidden from Him. Of Eustathius, Bishop of Antioch. -God fills all things, being limited by nothing. For He who is not limited by place will certainly be in every place, according to the hymnology of David. For if He were said to be outside of some place, it would be necessary for Him to be limited by that in which He is established. Therefore, being whole in everything, He in no way passes from some places to others, filling all things. Of Saint Diadochus. -God alone beholds things not yet existing as present. If that divine and ineffable nature existed in form, it would not behold things not yet existing as existing. Of the same. -It is a unique property of the incarnate God the Word alone, who both appears on this earth without image and does not depart from the heavens, but as always contains all things because of the uncircumscribable nature of the divine essence; but least of all angels. For at the time when they are sent into the world, it is not possible for them to be in the same place and above heaven. Of Irenaeus, from the fourth book of the Refutation and Overthrow of Knowledge Falsely So-Called. -All things by measure, etc. Of the same (Philo), from the last of the Questions on Exodus. -He contains all things, being contained by nothing. For as place is the container and refuge of bodies, so also the divine Word contains and has filled all things. TITLE 48. -Concerning God and His works being incomprehensible. Of Saint Irenaeus, from the 4th book of the Refutation and Overthrow of Knowledge Falsely So-Called. -The Lord taught us, etc. From the 2nd book of the same. -The sound and safe mind, etc. Of Saint Cyril, from the 18th book of Against Julian. -I think it is necessary to honor the things above us with unexamined faith. For the human mind is somehow weak, at least in being able to comprehend all things. Of Saint Dionysius of Alexandria, On Nature. -Not simply of the divisible things of the world, and of those under it, and of the number of the age, but of all things, even the smallest, the knowledge among men is infinite and incomplete. Of Eustathius, Bishop of Antioch, from On the Soul. -The Divine is not subject to the explicit descriptions of laws and times. Of Athenodorus. -One kind of theology is fitting for those whose intellect is completely purified, which is most 96.480 true. Another is for the many, which is able to summon their intellect to piety and righteous action, in their communion with one another delivering them from a beastly life. TITLE 49. -Concerning love and fear towards God; and that they surpass every good. Of Saint Clement, Bishop of Rome. - The love of man for God is self-sufficient for salvation. For it is of gratitude to preserve affection for the cause of our being, by which we are also saved into a second and ageless eternity. Of the same. -God tested Abraham, not ignorant of who he was, but in order to show to those after him, and not to hide such a man, and to stir them to imitation of his faith and endurance, and to persuade them to neglect even affection for children for the fulfillment of a divine command. Whence He arranged for a written history about him to be made. Of Saint Irenaeus, from the 5th book Against Heresies. -Whatever preserves friendship toward God, etc. Of Severian, Bishop of Gabala, from On Heretics. -The beginning of salvation for men is the fear of God, and the root of all good things for us is the law of God. Neither is there God without fear, nor fear without law. For the law has fear as a servant of the things commanded; and fear has the law as a judge of the things prescribed; so he who approaches the law with fear and God who gives the law, lives as a citizen among holy ones, and converses with pious ones. But he who acts boldly against the divine word is neither deemed worthy of grace, but is also cast out from piety. TITLE 51. -Concerning contradiction against God; and that one must not contradict, or justify oneself before Him, or say many words about Him. Of Saint Irenaeus, from the 4th book of the Refutation and

12

τὸ μὴ πάσχειν τέχνην ποιούμενοι, ἀλλὰ τὸ νικᾷν ἐν τῷ πάσχειν ἀσκούμενοι, ΤΙΤΛ. ΜΖʹ. -Περὶ τοῦ ἄφευκτον εἶναι τὸν Θεὸν καὶ ἀπερίγραπτον· καὶ ὅτι πάντα περιδέδρακται, καὶ ἐφορᾷ, καὶ οὐδὲν αὐτῷ λέληθεν. Εὐσταθίου ἐπισκόπου Ἀντιοχείας. -Ὁ Θεὸς τὰ πάντα πληροῖ, ὑπ' οὐδενὸς περιοριζόμενος. Ὁ γὰρ ὑπὸ τόπου μὴ περιοριζόμενος, πάντως ἐν παντὶ τόπῳ, κατὰ τὴν τοῦ ∆αβὶδ ὑμνολογίαν, ἔσται. Εἰ γὰρ ἔξω λέγοιτο τόπου τινὸς, ἀνάγκη περιορίζεσθαι αὐτὸν ὑπ' ἐκείνου, οὗπερ στηρίσκεται. Ὅλος οὖν ἐν παντὶ γενόμενος, οὐδαμῶς ἐξ ἑτέρων εἰς ἑτέρους μεθίσταται τόπους, τὰ πάντα πληρῶν. Τοῦ ἁγίου ∆ιαδόχου. -Τὰ μηδέπω ὄντα ὡς παρόντα μόνος ὁ Θεὸς καθορᾷ. Εἰ ἐν εἴδει ἦν ἡ θεία ἐκείνη καὶ ἄφραστος φύσις, οὐκ ἂν τὰ μηδέπω ὄντα ἐθεώρει ὡς ὄντα. Τοῦ αὐτοῦ. -Μόνου τοῦ ἐνανθρωπήσαντος Θεοῦ Λόγου ὑπάρχει ἴδιον, τοῦ καὶ τῇ γῇ ταύτῃ φαινομένου ἀφαντάστως, καὶ τῶν οὐρανῶν μὴ ἀπολειπομένου, ἀλλὰ πάντα ὡς ἀεὶ περιέχοντος διὰ τὸ τῆς θείας φύσεως ἀπερίγραπτον· ἥκιστα δὲ καὶ ἄγγελοι. Ἐν ᾧ γὰρ χρόνῳ ἐν τῷ κόσμῳ ἀποστελλόμενοι ὦσιν, οὐ δυνατὸν εἶναι αὐτοὺς ἐν τῷ αὐτῷ τόπῳ, καὶ ὑπεράνω τοῦ οὐρανοῦ. Εἰρηναίου, ἐκ τοῦ τετάρτου ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. -Ἅπαντα μέτρῳ, κ. τ. ε. Τοῦ αὐτοῦ (Φίλωνος) ἐκ τοῦ τελευταίου τῶν ἐν Ἐξόδῳ Ζητημάτων. -Περιέχει τὰ πάντα ὑπ' οὐδενὸς περιεχόμενος. Ὡς γὰρ ὁ τόπος περιεκτικὸς σωμάτων ἐστὶ καὶ καταφυγὴ, οὕτω καὶ ὁ θεῖος Λόγος περιέχει τὰ ὅλα καὶ πεπλήρωκεν. ΤΙΤΛ. ΜΗʹ. -Περὶ τοῦ ἀκατάληπτον εἶναι τὸν Θεὸν καὶ τὰ ἔργα αὐτοῦ. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. -Ἐδίδαξεν ἡμᾶς ὁ Κύριος, κ. τ. ε. Ἐκ τοῦ βʹ τῶν αὐτῶν. -Ὁ ὑγιὴς νοῦς καὶ ἀκίνδυνος, κ. τ. ε Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ ιηʹ τῶν κατὰ Ἰουλιανοῦ. -∆εῖν οἶμαι τὰ ὑπὲρ ἡμᾶς ἀβασανίστῳ τῇ πίστει τιμᾷν. Ἀσθενεῖ γάρ πως ἀνθρώπινος νοῦς, εἴς γε τὸ δύνασθαι συνιέναι πάντα. Τοῦ ἁγίου ∆ιονυσίου Ἀλεξανδρείας, περὶ φύσεως. -Οὐχ ἁπλῶς τῶν μεριστῶν τοῦ κόσμου, καὶ τῶν ὑπ' αὐτὸν, καὶ τοῦ ἀριθμοῦ τοῦ αἰῶνος, ἀλλὰ πάντων καὶ τῶν ἐλαχίστων ἄπειρος, ἀτέλεστος τῶν ἐν ἀνθρώποις ἡ γνῶσις. Εὐσταθίου ἐπισκόπου Ἀντιοχείας, ἐκ τοῦ περὶ ψυχῆς. -Οὐ νόμων καὶ χρόνων ῥηταῖς τὸ Θεῖον ὑπόκειται περιγραφαῖς. Ἀθηνοδώρου. -Ἄλλη μὲν τοῖς ἐκκεκαθαρμένοις παντελῶς τὴν διάνοιαν ἁρμόζει θεολογία, ἡ μά 96.480 λιστα ἀληθής. Ἄλλη δὲ τοῖς πολλοῖς ἡ δυναμένη τὴν διάνοιαν αὐτῶν εἰς εὐσέβειαν ἐκκαλεῖσθαι καὶ δικαιοπραγίαν, ἐν τῇ πρὸς ἀλλήλους κοινωνίᾳ ἀπαλλάττουσα τοῦ θηριώδους βίου. ΤΙΤΛ. ΜΘʹ. -Περὶ ἀγάπης καὶ φόβου πρὸς Θεόν· καὶ ὅτι παντὸς ἀγαθοῦ ὑπερέχουσιν. Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης. - Αὐταρκὴς εἰς σωτηρίαν ἡ εἰς Θεὸν ἀνθρώπου ἀγάπη. Εὐγνωμοσύνης γάρ ἐστι τὸ πρὸς τὸν τοῦ εἶναι ἡμᾶς αἴτιον ἀποσώζειν στοργὴν, ὑφ' ἧς καὶ εἰς δεύτερον καὶ ἀγήρω αἰῶνα διασωζόμεθα. Τοῦ αὐτοῦ. -Ἐπείρασεν ὁ Θεὸς τὸν Ἀβραὰμ, οὐκ ἀγνοῶν τίς ἦν, ἀλλ' ἵνα τοῖς μετὰ ταῦτα δείξῃ, καὶ μὴ κρύψῃ τὸν τοιοῦτον, καὶ διεγείρῃ εἰς μίμησιν τῆς ἐκείνου πίστεως καὶ ὑπομονῆς, καὶ πείσῃ, καὶ τέκνων στοργῆς ἀμελεῖν πρὸς ἐκπλήρωσιν θείου προστάγματος. Ὅθεν ἔγγραφον περὶ αὐτοῦ ἱστορίαν γενέσθαι ᾠκονόμησεν. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ κατὰ αἱρέσεων εʹ λόγου. -Ὅσα τὴν πρὸς Θεὸν τηρεῖ φιλίαν, κ. τ. ε. Σευηριανοῦ ἐπισκόπου Γαβάλων, ἐκ τοῦ περὶ αἱρετικῶν. -Ἀρχὴ σωτηρίας ἀνθρώπων ὁ τοῦ Θεοῦ φόβος, καὶ ῥίζα πάντων ἡμῖν ἀγαθῶν ὁ τοῦ Θεοῦ νόμος. Οὔτε δὲ Θεὸς ἄνευ φόβου, οὔτε φόβος ἄνευ νόμου. Ὁ μὲν γὰρ νόμος τῶν ἐπιτεταγμένων ὑπηρέτην ἔχει τὸν φόβου· ὁ δὲ φόβος τῶν προτεταγμένων δικαστὴν ἔχει τὸν νόμον· ὁ μὲν οὖν φόβῳ τῷ νόμῳ προσερχόμενος καὶ τῷ τὸν νόμον διδόντι Θεῷ, ἁγίοις ἐμπολιτεύεται, καὶ ὁσίοις συναναστρέφεται. Ὁ δὲ κατατολμῶν τοῦ θείου λόγου, οὔτε τῆς χάριτος ἀξιοῦται, ἀλλὰ καὶ τῆς εὐσεβείας ἐκβάλλεται. ΤΙΤΛ. ΝΑʹ. -Περὶ ἀντιλογίας πρὸς Θεόν· καὶ ὅτι οὐ δεῖ ἀντιλογεῖν, ἢ δικαιολογεῖσθαι πρὸς αὐτὸν, ἢ πολλὰ ῥήματα περὶ αὐτοῦ λέγειν. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ