16

is; 'who is our lord 1.4.48?'; through which it is shown, as I said at the beginning of the treatise, that he attacked the writing out of excessive enmity and hatred of the brethren. And moving on from these things, he again dramatizes Asterius, extending a long narrative about him, both how he travels abroad, and where and when and to whom. And leaving him, he turns again to the man of God, Paulinus, writing these things in these very words 1.4.49 And persuaded by these sayings, his father Paulinus does not hesitate to say and write the same things, sometimes calling Christ 20a second god20 20and that this one had become a more human god20, and at other times defining him 20to be a creature20. And that this is so, once when he was passing through Ancyra, he said to us that 20Christ was a creature20. 1.4.50 And again fabricating, he says that he has conversed with Paulinus. Then he slanders the blessed one 20as having spoken of many gods20, and leaving Paulinus, he again occupies himself with Eusebius, saying thus: so also Eusebius of Caesarea has written, he too holding the same opinion as Paulinus and the pagans concerning the gods 1.4.51. For he has written not as of the only God existing, 20but of one 1.4.51 existing who is the only true God20. Whence, therefore, having learned, Asterius's father Paulinus also thought there 20to be younger gods20. And in these matters he accuses them of introducing opinions of gods, while he himself denies the divinity of the Son. And quoting the saying of Eusebius, he does not understand that the voice teaching that the Father is 20the only true 1.4.52 God20 was not his, but that of our Savior who said, "that they may know you, the only true God." And after other things he adds, saying: For from where will they be able to show us from the divine sayings that there is 20one unbegotten, and one begotten20 in such a way, as they themselves have believed him to be begotten, when neither prophets nor evangelists nor apostles have said this? 1.4.53 Then, as if having enlisted in the games to contend with all at once, he moves on to Narcissus and says: so that if anyone should say that, constructing there 20to be a first and second god20, as Narcissus has written in these very words 1.4.54 For he who says, "Let us make man in our image and after our likeness," does not allow it, that he and his Father are two, we have heard in part from the Lord himself testifying and from the holy scriptures. If, therefore, Narcissus should wish on this account to divide in power the Word from the Father, let him know that the prophet who wrote that God said, "Let us make man in our image and after our likeness," himself wrote, "And God made man." 1.4.55 And moving from Narcissus to Asterius, he writes these things: For Asterius declared the Father and the Son to be one and the same only in this respect, that they are in agreement in all things. For thus he said: 20and because of the exact agreement in all words and deeds, "I and the Father are one"20. And again he attacks Eusebius, saying: For they wish the Savior to be a man; and this is clear from how Eusebius craftily transferred the sayings of the apostle to his 1.4.56 own purpose. For as if wishing to bring forth the greatest blasphemy from some ancient travail, he "poured out from his own treasure," according to the saying of the Savior, "what is evil." 1.4.57 For wishing to show that the Savior is only a man, as if uncovering for us the greatest secret mystery of the apostle, he spoke thus: 20Wherefore most clearly the divine apostle also, handing down to us the ineffable and mystical theology, cries out and has proclaimed, "one God," then after the one God he says, "one mediator between God and men, the man Christ Jesus."20 1.4.58 If, therefore, he says that he is a man, attending only to his economy according to the flesh, he certainly agrees also with this, that one should not even have hope in him. For "Cursed," said the prophet Jeremiah, "is the man who has his hope in man." 1.4.59

16

ἐστιν· τίς ἡμῶν κύριός 1.4.48 ἐστιν»; δι' ὧν δείκνυται, καθὼς ἀρχόμενος ἔφην τοῦ συγγράμματος, ἐξ ὑπερβαλλούσης ἔχθρας τε καὶ μισαδελφίας ἐπιπηδήσας τῇ γραφῇ. μεταβὰς δ' ἐκ τούτων Ἀστέριον αὖθις τραγῳδεῖ, μακρὰν ἀποτείνων καὶ περὶ αὐτοῦ διήγησιν, ὅπως τε ἀποδημεῖ, καὶ ποῖ καὶ πότε καὶ πρὸς τίνας. καὶ τούτου δὲ ἀφέμενος αὖθις ἐπὶ τὸν τοῦ θεοῦ ἄνδρα Παυλῖνον τρέπεται, ταῦτα γράφων αὐτοῖς ῥήμασιν 1.4.49 τούτοις δὲ τοῖς ῥητοῖς καὶ ὁ τούτου πατὴρ πειθόμενος Παυλῖνος, ταὐτὰ λέγειν τε καὶ γράφειν οὐκ ὀκνεῖ, ποτὲ μὲν 20δεύ τερον θεὸν20 λέγων τὸν Χριστὸν 20καὶ τοῦτον ἀνθρωπικώτε ρον γεγενῆσθαι θεόν20, ποτὲ δὲ 20κτίσμα αὐτὸν εἶναι20 διορι ζόμενος. ὅτι δὲ τοῦθ' οὕτως ἔχει, καὶ πρὸς ἡμᾶς ποτε, τὴν Ἀγκύραν διιών, 20κτίσμα εἶναι τὸν Χριστὸν ἔφασκεν20. 1.4.50 καὶ πάλιν μυθολογῶν διειλέχθαι τῷ Παυλίνῳ φησίν. ἔπειτα διαβάλλει τὸν μακάριον 20ὡς θεοὺς πολλοὺς εἰρηκότα20, καὶ καταλιπὼν τὸν Παυλῖνον πάλιν τῷ Εὐσεβίῳ σχολάζει φάσκων οὕτω δὲ καὶ Εὐσέβιος ὁ τῆς Καισαρείας γέγραφεν καὶ αὐτὸς τὴν αὐτὴν ἔχων Παυλίνῳ τε καὶ τοῖς ἔξωθεν περὶ θεῶν 1.4.51 δόξαν. γέγραφεν γὰρ οὐχ ὡς ὄντος μόνου θεοῦ, 20ἀλλ' ἑνὸς 1.4.51 ὄντος τοῦ μόνου ἀληθινοῦ θεοῦ20. ὅθεν τοίνυν μαθὼν καὶ ὁ Ἀστερίου πατὴρ Παυλῖνος 20νεωτέρους θεοὺς εἶναι20 ᾤετο. καὶ ἐν τούτοις δὲ ὡς θεῶν δόξας εἰσάγοντας αἰτιᾶται, ἀρνούμενος αὐτὸς τὴν θεότητα τοῦ υἱοῦ. καὶ παραθέμενος τὴν Εὐσεβίου λέξιν οὐ συνίησιν ὡς οὐκ ἦν αὐτοῦ ἡ τὸν πατέρα 20μόνον ἀλη1.4.52 θινὸν θεὸν20 διδάσκουσα φωνή, τοῦ δὲ σωτῆρος ἡμῶν τοῦ εἰρηκότος «ἵνα γινώσκωσίν σε τὸν μόνον ἀληθινὸν θεόν». καὶ μεθ' ἕτερα προστίθησιν λέγων ἐπεὶ πόθεν ἡμῖν ἐκ τῶν θείων δυνήσονται δεῖξαι ῥητῶν, ὅτι 20εἷς μὲν ἀγέννητος, εἷς δὲ γεννητὸς20 οὕτως, ὡς αὐτοὶ γεγεννῆσθαι αὐτὸν πεπιστεύκασιν, οὔτε προφητῶν οὔτε εὐαγγε λιστῶν ἢ ἀποστόλων τοῦτ' εἰρηκότων; 1.4.53 εἶθ', ὥσπερ ἐν ἄθλοις ἀπογραψάμενος ὁμοῦ πρὸς ἅπαντας διαπληκτίσασθαι, μεταβαίνει ἐπὶ τὸν Νάρκισσον καί φησιν ὥστε κἂν ἐκεῖνό τις λέγῃ, κατασκευάζων 20πρῶτον εἶναι θεὸν καὶ δεύτερον20, ὡς Νάρκισσος αὐταῖς λέξεσιν γέγραφεν 1.4.54 οὐδὲ γὰρ συγχωρεῖ ὁ λέγων «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», ὅτι μὲν αὐτὸς καὶ ὁ πατὴρ αὐτοῦ δύο εἰσίν, αὐτοῦ τοῦ κυρίου μαρτυροῦντος καὶ τῶν ἁγίων γραφῶν ἐκ μέρους ἠκούσαμεν. εἰ τοίνυν Νάρκισσος διὰ τοῦτο διαιρεῖν δυνάμει τὸν λόγον τοῦ πατρὸς ἐθέλοι, γνώτω ὅτι ὁ γράψας προφήτης ὡς τοῦ θεοῦ εἰρηκότος «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», αὐτὸς γέγραφεν «καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον». 1.4.55 καὶ μεταβὰς ἀπὸ Ναρκίσσου ἐπὶ τὸν Ἀστέριον ταῦτα γράφει ἓν γὰρ εἶναι καὶ ταὐτὸν Ἀστέριος κατὰ τοῦτο ἀπε φήνατο μόνον τὸν πατέρα καὶ τὸν υἱόν, καθ' ὃ ἐν πᾶσιν συμφωνοῦσιν. οὕτω γὰρ ἔφη· 20καὶ διὰ τὴν ἐν πᾶσιν λόγοις τε καὶ ἔργοις ἀκριβῆ συμφωνίαν «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν»20. καὶ πάλιν τοῦ Εὐσεβίου καθάπτεται λέγων ἄνθρωπον γὰρ τὸν σωτῆρα εἶναι βούλονται· δῆλον δὲ ἀφ' ὧν πανούργως τὰ τοῦ ἀποστόλου ῥητὰ Εὐσέβιος πρὸς τὸ 1.4.56 ἑαυτοῦ μετήνεγκεν βούλημα. ὡς γὰρ ἐκ παλαιᾶς τινος ὠδῖνος μεγίστην ἀποκυῆσαι βουλόμενος βλασφημίαν, «ἐξέχεεν ἀπὸ τοῦ ἰδίου θησαυροῦ» κατὰ τὴν τοῦ σωτῆρος ῥῆσιν «τὸ πονηρόν». 1.4.57 ἄνθρωπον γὰρ μόνον τὸν σωτῆρα δεῖξαι βουλόμενος, ὡς μέγιστον ἡμῖν ἀπόρρητον τοῦ ἀποστόλου ἀνακαλύπτων μυστήριον, οὕτως ἔφη· 20διὸ σαφέστατα καὶ ὁ θεῖος ἀπόστολος τὴν ἀπόρ ρητον ἡμῖν καὶ μυστικὴν παραδιδοὺς θεολογίαν βοᾷ καὶ κέκραγεν «εἷς ὁ θεός», εἶτα μετὰ τὸν ἕνα θεόν φησιν «εἷς μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς». 1.4.58 εἰ τοίνυν ἄνθρωπον αὐτὸν εἶναί φησιν τῇ κατὰ σάρκα αὐτοῦ μόνῃ προσέχων οἰκονομίᾳ, πάντως κἀκεῖνο συνομολογεῖ, τὸ μηδὲ ἔχειν ἐλπίδα ἐπ' αὐτόν. «ἐπικατάρατος» γὰρ «ἄνθρωπος» ὁ προ φήτης Ἱερεμίας ἔφη «ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον». 1.4.59