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ἀλλὰ μετὰ τοῦ νοῦ, καὶ ἐν τῷ νῷ, καὶ σὺν τῷ νῷ· καὶ τὸ θέλειν ἐκ τοῦ θέλοντός ἐστι, καὶ οὔτε ἐκτὸς τοῦ θέλοντος, οὔτε μετὰ τὸν θέλοντα, ἀλλὰ μετὰ τοῦ θέλοντος, καὶ ἐν τῷ θέλοντι, καὶ σὺν τῷ θέλοντι· καὶ ἡ σοφία ἐκ τοῦ σοφοῦ ἐστι, καὶ οὔτε μετὰ τὸν σοφὸν, οὔτε ἐκτὸς τοῦ σοφοῦ, ἀλλὰ μετὰ τοῦ σοφοῦ, καὶ ἐν τῷ σοφῷ, καὶ σὺν τῷ σοφῷ· καὶ ἡ δύναμις ἐκ τοῦ δυνατοῦ, καὶ οὔτε μετὰ τὸν δυνατὸν, οὔτε ἐκτὸς τοῦ δυνατοῦ, ἀλλ' ἐν τῷ δυνατῷ, καὶ μετὰ τοῦ δυνατοῦ, καὶ σὺν τῷ δυνατῷ. Οὕτω τοίνυν καὶ τὸν Υἱὸν τοῦ Θεοῦ ἐκ τοῦ Θεοῦ νοοῦμεν, καὶ οὐ μετὰ τὸν Θεὸν, οὔτε ἐκτὸς τοῦ Θεοῦ, ἀλλὰ μετὰ τοῦ Θεοῦ, καὶ ἐν τῷ Θεῷ, καὶ σὺν τῷ Θεῷ. Ἀνόμ. Ἀλλὰ τὸ ἀπαύγασμα, καὶ τὸ νοεῖν, καὶ τὸ θέλειν, καὶ ἡ σοφία, καὶ ἡ δύναμις, οὐκ ἔστιν οὐσία ἐνυπόστατος· ὁ δὲ Υἱὸς τοῦ Θεοῦ οὐσία ἐστὶν ἐν ἰδίᾳ ὑποστάσει. Ὀρθ. Καὶ ἐν τούτῳ τῶν σωματικῶν υἱῶν τὸ ἀσύγκριτον ἔχει, ὅτι ἐγὼ μὲν, υἱὸς ὢν τοῦ πατρός μου, οὐκ εἰμὶ αὐτοῦ σοφία, οὐκ εἰμὶ αὐτοῦ δύναμις, οὐκ εἰμὶ αὐτοῦ θέλημα, οὐκ εἰμὶ αὐτοῦ λόγος, οὐκ εἰμὶ αὐτοῦ ἀπαύγασμα, οὐκ εἰμὶ ἐν αὐτῷ τῷ πατρί μου. Οὐκ αὐτὸς ὁ πατήρ μου ἐν ἐμοὶ, οὐ καθὼς ὁ πατήρ μου ἐργάζεται, κἀγὼ ἐρ γάζομαι· ὁ δὲ τοῦ Θεοῦ Υἱὸς οὐ μόνον ἐστὶν Υἱὸς, ἀλλὰ καὶ δύναμις, καὶ σοφία, καὶ Λόγος, καὶ θέλημα, καὶ ἀπαύγασμα, ἵνα ἀπὸ τοῦ εἶναι Υἱὸς, τὸ ἐνυπό στατον νοηθῇ· καὶ ἀπὸ τοῦ εἶναι σοφία, καὶ δύναμις, καὶ Λόγος, καὶ θέλημα, καὶ ἀπαύγασμα, τὸ μετὰ τοῦ Πατρὸς, καὶ ἐν τῷ Πατρὶ, καὶ σὺν τῷ Πατρὶ νοηθῇ, καὶ οὐ δεύτερος, οὐδὲ μετὰ τὸν Πατέρα, οὐδὲ ἐκτὸς τοῦ Πατρός. ∆ιὰ γὰρ τοῦτο βοᾷ ὁ προφήτης, λέγων· «Κύριε, ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν. Κύριε, ὁ Θεὸς ἡμῶν, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν.» Οὐ γὰρ ἐκτὸς τοῦ Πατρὸς Υἱὸς γνωρίζεται, ἀλλ' ἐν τῷ Πατρὶ, καὶ σὺν τῷ Πατρὶ, καὶ ἅμα τῷ Πατρὶ, ὡς ἀπαύγασμα δόξης, ὡς χαρακτὴρ ὑποστάσεως, ὡς σοφία σοφοῦ, ὡς δύνα μις δυνατοῦ, ὡς Λόγος νοῦ. Ἀνόμ. Ἀλλὰ τὸ ἀπαύγασμα τοῦ φωτὸς υἱὸς οὐκ ἔστιν· ὁ χαρακτὴρ τῆς ὑποστάσεως υἱὸς οὐκ ἔστιν· ἡ σοφία τοῦ σοφοῦ υἱὸς οὐκ ἔστιν· ἡ δύναμις τοῦ δυνατοῦ υἱὸς οὐκ ἔστιν. Ὀρθ. Τοῦ μὲν δυνατοῦ ἡ δύναμις οὐκ ἔστιν αὐτοῦ υἱός· καὶ ἡ σοφία τοῦ σοφοῦ οὐκ ἔστιν αὐτοῦ υἱός· καὶ ὁ λόγος τοῦ νοῦ οὐκ ἔστιν αὐτοῦ υἱός· καὶ τὸ ἀπαύγασμα τῆς δόξης οὐκ ἔστιν αὐτῆς υἱός· ὁ δὲ τοῦ 28.1161 Θεοῦ Υἱὸς καὶ Υἱός ἐστι τοῦ Θεοῦ καὶ Λόγος αὐτοῦ, καὶ Υἱός ἐστι τοῦ σοφοῦ καὶ σοφία αὐτοῦ, καὶ Υἱός ἐστι τοῦ δυνατοῦ, καὶ δύναμις αὐτοῦ ἐστι. Καὶ διὰ τοῦτο, Υἱὸν ἀκούοντες, τὸ ἐνυπόστατον νοοῦμεν· καὶ δύναμιν ἀκούοντες, καὶ Λόγον, καὶ σοφίαν, τὸ ἀχώριστον καὶ συναΐδιον ἐπαιδεύθημεν. Ἀνόμ. Ἅμα οὖν λέγεις ὑπάρχειν Πατέρα καὶ Υἱόν; Ὀρθ. Ἅμα λέγω. Ἀνόμ. ∆ύο οὖν ἀγένητλέγεις; Ὀρθ. Ἐγὼ Πατέρα καὶ Υἱὸν λέγω· τί δέ ἐστιν ἀγένητον, οὐκ ἐδιδάχθην ἀπὸ τῶν θείων Γραφῶν. Ἀνόμ. Οὐκ ἔστιν οὖν ὁμολογούμενον, ὅτι ὁ Πατὴρ τοῦ Χριστοῦ οὐκ ἔστι γενητός; Ὀρθ. Ὡμολόγηται καὶ παρ' ἐμοῦ. Ἀνόμ. Ὁ δὲ μὴ γεγονὼς καὶ ὑπάρχων ἀγενήτως ὑπάρχει· ἀγένητος ἄρα. Ὀρθ. Ὅτι μὲν οὐκ ἐγένετο, οἶδα· ἀγένητον δὲ αὐτὸν λέγειν, οὐκ ἐδιδάχθην ὑπὸ τῆς θείας Γραφῆς, ἀλλὰ Πατέρα. Ἀνόμ. Εἰ οὐκ ἐγένετο ὁ ὑπάρχων πρὸ τῶν αἰώνων, ἀγενήτως ὑπάρχει· ὁ δὲ ἀγενήτως ὑπάρχων ἀγένητός ἐστιν. Ὀρθ. Ἀλλ' οὐκ εἶπεν ἡ Γραφὴ τὸ ἀγένητον, τὸ δὲ Πατέρα αὐτὸν εἶναι εἶπε. Κἀκεῖνο λέγω, ὃ ἡ Γραφὴ εἶπε, καὶ οὐχὶ ὃ τῇ ἐννοίᾳ τῶν ἀνθρώπων ὑποπίπτει. Καὶ γὰρ ἄλλα πολλά ἐστιν, ἃ ταῖς ἐννοίαις ἡμῶν ὑποπίπτει, καὶ ὡς ἀπρεπῆ λέγειν αὐτὰ περὶ Θεοῦ παραιτούμεθα, ἐπειδὴ οὐδὲ ἡ Γραφὴ εἶπεν. Ἀνόμ. Οἷον; ὡς τί εἰπέ. Ὀρθ. Ὅτι ἡμεῖς εὐχόμεθα προκόπτειν ἐπί τι βέλτιον, δῆλόν ἐστιν· ὁ δὲ Θεὸς οὐ προκόπτει· οὐδὲν γὰρ αὐτῷ λείπει. Ἀνόμ. Οὐδὲν αὐτῷ λείπει. Ὀρθ. Οὐ χρείαν οὖν ἔχει τοῦ προ κόπτειν. Ἀνόμ. Οὐ χρείαν ἔχει. Ὀρθ. Οὐδεὶς ἡμῶν, διὰ τὸ μὴ προκόπτειν αὐτὸν, ἀπρόκοπτον λέγει αὐτὸν, ἀλλ' ὡς ἀναξίαν τοῦ Θεοῦ τὴν φωνὴν παραιτούμεθα. Οὕτως οὐδὲ τὸ ἀγένητον ἄξιον εἶναι τοῦ Θεοῦ λέγομεν· εἰ γὰρ ἦν ἄξιον, εἶπεν ἂν αὐτὸ ἡ θεία Γραφή. Ἀνόμ. Ἐγένετο οὖν ὁ Θεός; εἰπὲ, καὶ ὑπὸ τίνος ἐγένετο; Ὀρθ. Εἰ διὰ τοῦτο