Excerpta ex Theodoto

 the one believed being testified to. But the one on the River, to those about to believe for which reason the voice was also neglected by them, being

 1.10.1 But neither the spiritual and intellectual things, nor the Archangels, nor the First-created, nor indeed he himself, is without form or figure

 heavenly, 1.13.5 a blessed assembly. Perhaps because the elect are of the same substance in respect to their substrate, and because they will attain

 of all creation, because having been born impassibly, He became creator and originator of the whole of creation and of substance for in him the Fa

 is also of power for the one who acted proximately according to the old covenant. 1.25.1 The followers of Valentinus defined the angel as a word havin

 2.31.3 For then they knew that what they are, they are by the grace of the Father a Name unnameable, Form and Knowledge. But the Aeon who willed to

 2.39.1 The Mother, having put forth the Christ whole and having been left behind by him, thereafter no longer put forth anything whole, but held fast

 3.46.1 First, then, from an incorporeal passion and accident, she poured them out and changed them into a still incorporeal matter then thus into com

 3.52.1 This flesh the Savior called an adversary and Paul a law warring against the law of my mind and the Savior advises to bind and to seize

 spiritual, and that from the economy, the psychic, which he saved and brought up what he had assumed, and through them also those things consubstan 3.

 But the Friend of the Bridegroom, standing before the bridal chamber, hearing the voice 3.65.2 of the Bridegroom, rejoices with joy. This is his Ful

 4.75.1 That Fate exists, they say, for others, the foretold results show and a clear 4.75.2 proof is the theory of astrology. For example, the Magi n

 of lions is saved wherefore also temptations immediately arise from those who are indignant from whom he was taken away and even if one bears it wi

of lions" is saved; wherefore also temptations immediately arise from those who are indignant from whom he was taken away; and even if one bears it with foreknowledge, external things are at least shaken.

Immediately the Lord after baptism is shaken, as a type for us, and is first "with the wild beasts" in the wilderness; then having prevailed over these and their Ruler, as if now a true king, "He was already ministered to by 4.85.2 Angels". For He who in the flesh prevailed over angels is reasonably served already by Angels. 4.85.3 It is necessary therefore to be armed with the Lord's weapons, having the body and the soul invulnerable, "with weapons able to quench the darts of the Devil," as the Apostle says. 4.86.1 Concerning the coin that was brought, the Lord did not say: "Whose property is it?" but: "Whose is the image and the inscription? Caesar's"; so that it might be given to him whose it is. 4.86.2 So also the faithful one: he has as an inscription through Christ the Name of God, and the Spirit as an image. And irrational animals show by a seal whose each one is; and by the seal it is claimed. So also the faithful soul, having received the seal of truth, bears about "the marks of Christ". 4.86.3 These are "the children already resting together in the bed" and "the wise Virgins," with whom the others who were to come did not enter into the "prepared good things," "into which things Angels desire to look."

λεόντων" ἀνασῴζεται· διὸ καὶ πειρασμοὶ εὐθέως ἀγανακτούντων τῶν ἀφ' ὧν ἀφῃρέθη· κἄν τις φέρῃ προειδώς, τά γε ἔξω σαλεύουσιν.

Αὐτίκα ὁ Κύριος μετὰ τὸ βάπτισμα σαλεύεται, εἰς ἡμέτερον τύπον, καὶ γίνεται πρῶτον "μετὰ θηρίων" ἐν τῇ ἐρήμῳ· εἶτα κρατήσας τούτων καὶ τοῦ Ἄρχοντος αὐτῶν, ὡς ἂν ἤδη βασιλεὺς ἀληθής, "ὑπ' 4.85.2 Ἀγγέλων ἤδη διακονεῖται". Ὁ γὰρ Ἀγγέλων ἐν σαρκὶ κρατήσας εὐλόγως ὑπ' Ἀγγέλων ἤδη δουλεύεται. 4.85.3 ∆εῖ οὖν ὡπλίσθαι τοῖς κυριακοῖς ὅπλοις, ἔχοντας τὸ σῶμα καὶ τὴν ψυχὴν ἄτρωτον, "ὅπλοις σβέσαι τὰ βέλη τοῦ ∆ιαβόλου δυναμένοις", ὥς φησιν ὁ Ἀπόστολος. 4.86.1 Ἐπὶ τοῦ προσκομισθέντος νομίσματος ὁ Κύριος εἶπεν οὐ· "Τίνος τὸ κτῆμα;" ἀλλά· "Τίνος ἡ εἰκὼν καὶ ἡ ἐπιγραφή; Καίσαρος"· ἵνα οὗ ἐστιν, 4.86.2 ἐκείνῳ δοθῇ. Οὕτως καὶ ὁ πιστός· ἐπιγραφὴν μὲν ἔχει διὰ Χριστοῦ τὸ Ὄνομα τοῦ Θεοῦ, τὸ δὲ Πνεῦμα ὡς εἰκόνα. Καὶ τὰ ἄλογα ζῷα διὰ σφραγῖδος δείκνυσι τίνος ἐστὶν ἕκαστον· καὶ ἐκ τῆς σφραγῖδος ἐκδικεῖται. Οὕτως καὶ ἡ ψυχὴ ἡ πιστή, τὸ τῆς ἀληθείας λαβοῦσα σφράγισμα, "τὰ στίγματα τοῦ Χριστοῦ" περιφέρει. 4.86.3 Οὗτοί εἰσιν "τὰ παιδία τὰ ἤδη ἐν τῇ κοίτῃ συναναπαυόμενα" καὶ "αἱ Παρθένοι αἱ φρόνιμοι", αἷς αἱ λοιπαὶ αἱ μέλλουσαι οὐ συνεισῆλθον εἰς τὰ "ἡτοι μασμένα ἀγαθά", "εἰς ἃ ἐπιθυμοῦσιν Ἄγγελοι παρακύψαι".