or the denial to be true, how did the respondent posit both for the generation of the world, both the affirmation and the denial, saying it is both created and uncreated? Furthermore, if, as he said in the third response, God, being uncreated, makes all things in an uncreated way, not coming into being but co-subsisting, but since everything that co-subsists is saved by the salvation of that with which it co-subsists, needing no other protection than the salvation of that one (for when that one is saved, it too is saved), for this reason, if there is need of protection for salvation, that one needs protection with whose substance the co-subsistent things co-subsist, not the co-subsistent things. But if these things are so, then the world which co-subsists with God does not need protection, but God himself with whom the world co-subsists. But if this is absurd, then it is also absurd to say that the world co-subsists with God. One must therefore say that the world subsists by the will of God, and by the will of God it remains the same, even if not forever. Likewise, things that co-subsist with the substance of something remain through its permanence, not their own; for example, with the composition of lines, the angles co-subsist, and while the composition remains, the angles also remain, and when the composition is undone, the angles are also undone; and if it is necessary for the angles to remain, it is necessary to give protection to the composition of the lines, not to the angles in themselves, but accidentally to the angles, and essentially to the composition of the lines. In this way one must understand the world, if it co-subsists with God in an uncreated way, as the respondent says. Third Christian question to the Greeks. If God creates by being and not by willing, just as fire heats by being, how is it that He himself is one and simple and uniform, yet is the maker of different substances? Greek response to the Christians. One must not suppose that, just as in us to be is one thing and to will another, so it is also in God; but on the contrary to be and to will in God are the very same. For what He is, He also wills, and what He wills, He is; and there is no division in God, because God is self-sufficient. Therefore the division of being from willing in God must be rejected. But indeed, not even so must one suppose that God creates by being in the way that fire heats; for fire, even if not essentially, nevertheless has heat as an accident, but in God nothing is an accident, neither essentially nor accidentally. Since, therefore, nothing is an accident to Him, and to be and to will are the same for God, and He is simple and uniform, He is the maker of beings in an uncreated way. For just as we see that generated things, for example, a certain man, having come into being in a generated way and being generative, makes generated things, and in general generated things, having come into being in a generated way, make generated things and make them out of themselves, in the same way God also, being uncreated, makes all things in an uncreated way, not coming into being but co-subsisting, and on the one hand by the infin- of power

ἢ τὴν ἀπόφασιν εἶναι ἀληθῆ, πῶς ὁ ἀποκρινάμενος ἀμφότερα ἔθηκεν ἐπὶ τῆς τοῦ κόσμου γενέσεως, καὶ τὴν φάσιν καὶ τὴν ἀπόφασιν, λέγων αὐτὸν εἶναι γενητὸν καὶ ἀγένητον; Ἔτι δὲ εἰ, καθὰ εἶπεν ἐν τῇ τρίτῃ ἀποκρίσει, ἀγένητος ὢν ὁ θεὸς ἀγε νήτως ποιεῖ πάντα, οὐ γινόμενα ἀλλὰ συνυφιστάμενα, ἀλλ' ἐπειδὴ πᾶν συνυφιστάμενον τῇ τοῦ ᾧ συνυφίσταται σωτηρίᾳ σώζεται, μὴ χρῇζον ἑτέρας φρουρᾶς πλὴν τῆς ἐκείνου σωτη ρίας (σωζομένου γὰρ ἐκείνου σέσωσται καὶ αὐτό), διὰ τοῦτο, εἰ χρεία ἐστὶ φρουρᾶς πρὸς σωτηρίαν, ἐκεῖνο χρῄζει φρουρᾶς οὗ ὑφισταμένου συνυφίσταται τὰ συνυφιστάμενα, οὐχὶ τὰ συν υφιστάμενα. Ἀλλ' εἰ ταῦτα οὕτως ἔχει, οὐκ ἄρα ὁ κόσμος χρῄζει φρουρᾶς ὁ συνυφιστάμενος τῷ θεῷ, ἀλλ' αὐτὸς ὁ θεὸς ᾧ συνυφίσταται ὁ κόσμος. Eἰ δὲ τοῦτο ἄτοπον, ἄτοπον ἄρα καὶ τὸ τὸν κόσμον λέγειν συνυφιστάμενον τῷ θεῷ. Χρὴ οὖν λέγειν βουλήσει τοῦ θεοῦ ὑφίστασθαι τὸν κόσμον, καὶ βουλήσει τοῦ θεοῦ διαμένει ὁ αὐτός, εἰ καὶ μὴ ἀεί. Ὡσαύτως τὰ τῇ ὑποστάσει τινὸς συνυφιστάμενα τῇ ἐκείνου διαμονῇ διαμένει, οὐχὶ ἑαυτῶν· οἷον τῇ συνθέσει τῶν γραμμῶν συνυφίστανται αἱ γωνίαι, καὶ μενούσης τῆς συνθέσεως μένουσι καὶ αἱ γω νίαι, καὶ ἀναιρουμένης τῆς συνθέσεως ἀναιροῦνται καὶ αἱ γω νίαι· καὶ εἰ χρεία ἐστὶ τοῦ διαμένειν τὰς γωνίας, ἀνάγκη δοῦναι φρουρὰν τῇ συνθέσει τῶν γραμμῶν, οὐχὶ ταῖς γω νίαις καθ' ἑαυτάς, ἀλλὰ κατὰ συμβεβηκὸς μὲν ταῖς γωνίαις, καθ' ἑαυτὸ δὲ τῇ συνθέσει τῶν γραμμῶν. Κατὰ ταῦτα χρὴ νοεῖν τὸν κόσμον, εἰ ἀγενήτως συνυφίσταται τῷ θεῷ, καθά φησιν ὁ ἀποκρινάμενος. Τρίτη ἐρώτησις χριστιανικὴ πρὸς τοὺς Ἕλληνας. Eἰ τῷ εἶναι καὶ οὐ τῷ βούλεσθαι ποιεῖ ὁ θεός, οἷον θερ μαίνει τὸ πῦρ τῷ εἶναι, πῶς αὐτὸς μὲν ἕν ἐστί τε καὶ ἁπλοῦν καὶ μονοειδές, διαφόρων δὲ οὐσιῶν ἐστι ποιητής; Ἀπόκρισις ἑλληνικὴ πρὸς τοὺς Χριστιανούς. Oὐκ οἰητέον, ὥσπερ ἐν ἡμῖν ἄλλο μὲν ἔστι τὸ εἶναι, ἄλλο δὲ τὸ βούλεσθαι, οὕτω καὶ ἐν τῷ θεῷ· ἀλλὰ τὸ αὐτὸ ἄντικρυς ὑπάρχει τὸ εἶναι καὶ τὸ βούλεσθαι ἐν τῷ θεῷ. Ὃ γὰρ ἔστι καὶ βούλεται, καὶ ὃ βούλεται ἔστι· καὶ οὐδεμία διαίρεσις ἐπὶ τοῦ θεοῦ, διὰ τὸ αὐτοπάρακτον εἶναι τὸν θεόν. Ὥστε καὶ τὴν διαίρεσιν τοῦ εἶναι πρὸς τὸ βούλεσθαι ἐπὶ τοῦ θεοῦ ἀποῤῥιπτέον. Ἀλλὰ μὴν οὐδ' οὕτως τὸν θεὸν τῷ εἶναι ποι εῖν ὑποθετέον ὡς τὸ πῦρ θερμαίνει· τὸ γὰρ πῦρ, εἰ καὶ οὐ σιωδῶς, ἀλλ' ὅμως συμβεβηκυῖαν ἔχει τὴν θερμότητα, παρὰ δὲ τῷ θεῷ οὐδὲν οὔτε οὐσιωδῶς συμβέβηκεν οὔτε συμβεβηκό τως. Ἐπεὶ οὖν συμβέβηκε μὲν αὐτῷ οὐδέν, τὸ δὲ εἶναι καὶ τὸ βούλεσθαι ταὐτὸν ὑπάρχει τῷ θεῷ, ἁπλοῦν τέ ἐστι καὶ μονο ειδές, ποιητικὸν ἀγενήτως τῶν ὄντων. Ὥσπερ γὰρ ὁρῶμεν ὅτι τὰ γεννητά, οἷον ἄνθρωπος ὁ δεῖνα γεννητῶς γενόμενος γεννητικός τε ὤν, γεννητὰ ποιεῖ, καὶ καθόλου τὰ γεννητὰ γεν νητῶς γενόμενα γεννητὰ ποιεῖ καὶ ἐξ αὑτῶν ποιεῖ, τὸν αὐτὸν τρόπον καὶ ὁ θεός, ἀγένητος ὤν, ἀγενήτως ποιεῖ πάντα, οὐ γινόμενα ἀλλὰ συνυφιστάμενα, καὶ τῇ μὲν τῆς δυνάμεως ἀπει