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dispositions and the cooperation of time and the need for place and above all, matter, without all of which the lower generation from 94 nature does not subsist. But when every such concept, both material and spatial, is not included in the meaning of the Son, nature alone was left, and for this reason, by the term 'Son', the proper and genuine character of the manifestation from the Father is interpreted in the case of the Only-begotten. And since this kind of generation was not sufficient to produce in us an adequate conception of the ineffable existence of the Only-begotten, it also takes up the other kind of generation for the meaning of the theology of the Son, that from material effluence, and says 'radiance of glory' and 'fragrance of myrrh' and 'vapor of God,' which things, in the systematic account set forth by us, our custom calls a material effluence 95. But just as in the things said before, neither the generation of creation nor the meaning of Son admitted either time or matter or place or passion, so also here, having purged the meaning of 'radiance' and of the other things mentioned of all material conception, the word, taking up only what is divinely fitting from such a kind of generation, indicates the necessity of his being conceived both from him and with him at the same time through the emphasis of this expression. For neither does the 'vapor' present the diffusion into the air from the underlying matter, nor the 'fragrance' the transition into the air that comes from the quality of the myrrh, nor the 'radiance' the effluence of the solar body that comes through the rays, but this alone from all things, as has been said, is shown through such a mode of generation: that he is both from him and is conceived with him, with no interval mediating between the Father and the one from him96. And since, through greater love for humanity, the grace of the Holy Spirit arranged for the divine concepts concerning the Only-begotten to arise in us from many sources, it added also the remaining kind of things observed in generation, that from the mind and the word. But in this, the lofty John uses greater forethought, so that the hearer might not, from weakness and faint-heartedness, fall down to the common notion of 'word', so as to think the Son is the utterance of the Father; for this reason he testifies that the Word exists according to essence in the first and blessed nature itself, having thus proclaimed the message that 'In the beginning was the Word, and with God, and was God,' and light and life and all things that the beginning is, he himself also was.

97 Since, therefore, these modes of generation, that is, of those subsisting from a cause, are known both in our custom, and are also taken from holy scripture for the teaching of transcendent things, in such a way that it is fitting for each of these to be piously adapted for the presentation of divine conceptions, it would be the right time to understand also the statement of Eunomius, in what sense he accepts the emphasis of generation. a true Son, he says, not unbegotten, and truly begotten before the ages. Therefore, the sequence which was maliciously crafted in the distinction, since it is known to everyone, I think it is proper to pass over 98. For who does not know that, while the contrast is of Son to Father, and of begotten to unbegotten, this man, leaving aside the Father, contrasts the unbegotten with the Son, when it was necessary, if he cared for the truth, not to pervert the logic of the relative sequence, but to say that "1a true Son, not a Father"2, and thus piety would have been preserved together with the sequence of the statement, since the nature would not have been divided along with the distinction of the persons. But having substituted the true and scriptural use of 'Father,' which was handed down by the Word himself in the statement of faith, he named him 'unbegotten' instead of 'Father,' in order that, having separated him from the affinity naturally perceived in the title of 'Father' in relation to the 'Son,' he might make him common to all things that appear in creation, to which the contrast with the 'unbegotten' is equal. 99 Truly, he says, begotten before the ages. From whom, let him say. From the

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διαθέσεις καὶ τὴν ἐκ τοῦ χρόνου συνεργίαν καὶ τὴν τοῦ τόπου χρείαν καὶ πρὸ πάν των τὴν ὕλην, ὧν ἄνευ πάντων ἡ κάτω γέννησις ἐκ τῆς 94 φύσεως οὐ συνίσταται. πάσης δὲ τῆς τοιαύτης ἐννοίας ὑλικῆς τε καὶ διαστηματικῆς μὴ συμπαραληφθείσης ἐν τῇ τοῦ υἱοῦ σημασίᾳ, μόνη ὑπελείφθη ἡ φύσις, καὶ διὰ τοῦτο τῇ τοῦ υἱοῦ φωνῇ τὸ οἰκεῖον καὶ γνήσιον τῆς ἐκ τοῦ πα τρὸς ἀναδείξεως ἐπὶ τοῦ μονογενοῦς ἑρμηνεύεται. καὶ ἐπειδὴ οὐχ ἱκανὸν ἦν τὸ τοιοῦτον τῆς γεννήσεως εἶδος ἀρκοῦσαν ἡμῖν ἐμποιῆσαι τῆς ἀρρήτου τοῦ μονογενοῦς ὑπάρξεως τὴν φαντασίαν, συμπαραλαμβάνει καὶ τὸ ἕτερον τῆς γεννήσεως εἶδος πρὸς σημασίαν τῆς τοῦ υἱοῦ θεολογίας τὸ ἐκ τῆς ὑλικῆς ἀπορροίας, καί φησιν ἀπαύγασμα δόξης καὶ ὀσμὴν μύρου καὶ ἀτμίδα θεοῦ, ἅπερ ἐν τῇ ἐκτεθείσῃ παρ' ἡμῶν τεχνολογίᾳ ἡ καθ' ἡμᾶς συνήθεια ὑλικὴν ἀπόρ 95 ροιαν ὀνομάζει. ἀλλ' ὥσπερ ἐν τοῖς προειρημένοις οὔτε ἡ τῆς κτίσεως γένεσις οὔτε ἡ τοῦ υἱοῦ σημασία ἢ χρόνον ἢ ὕλην ἢ τόπον ἢ πάθος συμπαρεδέξατο, οὕτως καὶ ἐνταῦθα πάσης τῆς ὑλικῆς ἐννοίας ἐκκαθάρας τὴν τοῦ ἀπαυγάσματος καὶ τῶν λοιπῶν τῶν μνημονευθέντων σημασίαν, μόνον τὸ θεο πρεπὲς τοῦ τοιούτου τῆς γεννήσεως εἴδους ὁ λόγος παραλαβὼν ἐνδείκνυται τὸ δεῖν ἐξ αὐτοῦ τε καὶ μετ' αὐτοῦ κατὰ ταὐ τὸν νοεῖσθαι διὰ τῆς κατὰ τὴν λέξιν ταύτην ἐμφάσεως. οὔτε γὰρ ἡ ἀτμὶς τὴν εἰς ἀέρα διάχυσιν ἐκ τῆς ὑποκει μένης ὕλης παρίστησιν οὔτε ἡ ὀσμὴ τὴν ἐκ τῆς ποιότητος τοῦ μύρου γινομένην πρὸς τὸν ἀέρα μετάστασιν οὔτε τὸ ἀπαύγασμα τὴν τοῦ ἡλιακοῦ σώματος διὰ τῶν ἀκτίνων γινομένην ἀπόρροιαν, ἀλλὰ τοῦτο μόνον ἐκ πάντων, καθὼς εἴρηται, διὰ τοῦ τοιούτου τῆς γεννήσεως τρόπου δηλοῦται, τὸ ἐξ ἐκείνου τε εἶναι καὶ μετ' ἐκείνου νοεῖσθαι, μηδενὸς διαστήματος μεταξὺ τοῦ πατρὸς καὶ τοῦ ἐξ αὐτοῦ μεσιτεύοντος96. ἐπειδὴ δὲ διὰ πλείονα φιλανθρωπίαν ἡ τοῦ ἁγίου πνεύματος χάρις πολλαχόθεν ἡμῖν ἐγγενέσθαι τὰς θείας περὶ τοῦ μονογενοῦς ὑπολήψεις ᾠκονομήσατο, προσέθηκε καὶ τὸ λειπόμενον τῶν ἐν γεννήσει θεωρουμένων εἶδος, τὸ ἐκ τοῦ νοῦ καὶ τοῦ λόγου. ἀλλ' ἐν τούτῳ πλείονι χρῆται τῇ προμηθείᾳ ὁ ὑψηλὸς Ἰωάννης, ὥστε μὴ ὑπὸ ἀτονίας τε καὶ μικροψυχίας καταπεσεῖν τὸν ἀκούοντα πρὸς τὴν κοινὴν ἔννοιαν τοῦ λόγου, ὡς φθόγγον τοῦ πατρὸς τὸν υἱὸν νομισθῆναι· διὰ τοῦτο προσμαρτυρεῖ τῷ λόγῳ τὸ κατ' οὐ σίαν εἶναι ἐν αὐτῇ τῇ πρώτῃ καὶ μακαρίᾳ φύσει, οὕτως ἀναβοήσας τὸ κήρυγμα ὅτι ἐν ἀρχῇ ἦν ὁ λόγος καὶ πρὸς τὸν θεὸν καὶ θεός, καὶ φῶς καὶ ζωὴ καὶ πάντα ὅσα ἐστὶν ἡ ἀρχὴ καὶ αὐτὸς ἦν.

97 Τούτων τοίνυν τῶν τῆς γεννήσεως τρόπων ἤτοι τῶν ἐξ αἰτίας ὑφεστώτων ἔν τε τῇ καθ' ἡμᾶς συνηθείᾳ γινωσκο μένων, παραληφθέντων δὲ καὶ παρὰ τῆς ἁγίας γραφῆς πρὸς τὴν τῶν ὑπερκειμένων διδασκαλίαν οὕτως, ὡς εἰκός ἐστι πρὸς παράστασιν τῶν θείων ὑπολήψεων ἕκαστον τού των εὐσεβῶς μεταληφθῆναι, καιρὸς ἂν εἴη κατανοῆσαι καὶ τοῦ Εὐνομίου τὸν λόγον, ἐπὶ ποίου δέχεται σημαινομένου τὴν τῆς γεννήσεως ἔμφασιν. υἱόν, φησίν, ἀληθινόν, οὐκ ἀγέννητον, καὶ ἀληθῶς γεννηθέντα πρὸ αἰώνων. τὴν μὲν οὖν ἐν τῇ διαστολῇ κακουργηθεῖσαν ἀκολουθίαν ὡς παντὶ γνώριμον οὖσαν παραδραμεῖν οἶμαι 98 προσήκει. τίς γὰρ οὐκ οἶδεν ὅτι, τῷ μὲν υἱῷ πρὸς τὸν πατέρα, τῷ δὲ γεννητῷ πρὸς τὸν ἀγέννητον οὔσης τῆς ἀν τιδιαστολῆς οὗτος τὸν πατέρα παρεὶς ἀντιδιαστέλλει τῷ υἱῷ τὸν ἀγέννητον, δέον, εἴπερ ἀληθείας ἐποιεῖτο φρον τίδα, μὴ παρατρέψαι τῆς σχετικῆς ἀκολουθίας τὸν λόγον, ἀλλ' εἰπεῖν ὅτι "1υἱὸν ἀληθινόν, οὐ πατέρα"2, οὕτω δ' ἂν συνδιεσώθη τῇ ἀκολουθίᾳ τοῦ λόγου καὶ ἡ εὐσέβεια, τῇ διακρίσει τῶν προσώπων μὴ συνδιασχισθείσης τῆς φύσεως. ἀλλὰ τὴν ἀληθῆ τε καὶ ἔγγραφον τοῦ πατρὸς χρῆσιν τὴν παρ' αὐτοῦ τοῦ λόγου παραδοθεῖσαν ἐν τῷ λόγῳ τῆς πί στεως ὑπαμείψας ἀγέννητον ἀντὶ τοῦ πατρὸς κατωνό μασεν, ἵνα χωρίσας αὐτὸν τῆς φυσικῶς ἐνθεωρουμένης τῇ τοῦ πατρὸς κλήσει πρὸς τὸν υἱὸν οἰκειότητος κοινοποιήσῃ πρὸς πάντα τὰ ἐν τῇ κτίσει φαινόμενα, οἷς κατὰ τὸ ἴσον ἡ ἀντιδιαστολή ἐστι πρὸς τὸ ἀγέννητον. 99 Ἀληθῶς, φησί, γεννηθέντα πρὸ αἰώνων. παρὰ τίνος, εἰπάτω. παρὰ τοῦ