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do they worship with the honor of God? And again, if the definition concerning God holds, that he is powerful in all things, and that nothing has power over him, but he has power over and is master of all things; how do those who deify creation not see that it is outside of such a definition of God? For when the sun goes under the earth, the earth shadows its light so that it is not seen; and during the day the sun conceals the moon with the brilliance of its light. And often hail damages the fruits of the earth; and fire, if some flood of waters should occur, is extinguished. And spring pushes winter aside, but summer does not permit spring to overstep its bounds, and it in turn is prevented by autumn from leaving its own season. If therefore they were gods, they ought not to be overcome and concealed by one another, but always to be together with one another, and to carry out their activities jointly and at the same time; sun and moon and the rest of the choir of stars ought to have equal light during the day and during the night, and this ought to shine for all, and all things ought to be illuminated by them; summer and winter and spring and autumn ought to exist unchangeably and at the same time; the sea ought to mix with the springs and provide a common drink for men; calms and the blasts of the winds ought to occur at the same time; fire and water ought together to provide a common and single service for men. For no one would have suffered any harm from them, if they were gods according to them, doing nothing for harm, but rather doing all things for benefit. But if it is impossible for these things to happen on account of their opposition to one another, how is it possible to still call these things, which are opposed and at war with one another, and unable to coexist with one another, gods, or to worship them with the honors of God? And how could things that have a nature discordant with themselves provide peace for others who pray, and become for them sovereigns of concord? Therefore, neither sun reasonably, nor moon, nor any other part of creation, and much more so neither the statues in stones and gold and other materials, nor those mythologized by the poets, Zeus and Apollo and the others, could be truly gods, as the argument has shown; but some of them are parts of creation, some of them happen to be lifeless, and some were only mortal men. Wherefore also the worship and deification of these things is not an introduction to piety, but to godlessness and all impiety, and a proof of great error away from the knowledge of the one and only true God, I mean the Father of Christ. Since, therefore, these things are thus refuted, and the idolatry among the Greeks is shown to be full of all godlessness, and to have been introduced not for the benefit but for the destruction of the life of men; come then, as the argument promised from the beginning, now that the error has been refuted, let us travel the way of truth, and let us contemplate the ruler and creator of the universe, the Word of the Father, so that through Him we may understand His Father, God, and the Greeks may know how far they have separated themselves from the truth.

30 The things aforesaid have been proved to be nothing other than an error in life; but the way of truth will have as its goal the truly existing God. But for the knowledge of this and its unerring comprehension, we have need not of others, but of ourselves; nor, just as God Himself is above all things, is the way to him far off or outside of us; but it is in us, and it is possible to find the beginning from ourselves, as Moses also taught, saying: The word of faith is in your heart. which the Savior also, indicating and confirming, said: The kingdom of God is within you. For having faith and the kingdom of God within ourselves, we are able quickly to contemplate and understand the king of the universe, the saving Word of the Father. And let not the Greeks who worship idols make excuses; nor let anyone else simply deceive himself, as not having such a way, and on account of

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χειρὶ θρησκεύουσι τῇ Θεοῦ τιμῇ; καὶ πάλιν, εἰ ὁ περὶ Θεοῦ κρατεῖ λόγος, δυνατὸν αὐτὸν εἶναι κατὰ πάντα, καὶ μηδὲν μὲν αὐτοῦ κρατεῖν, αὐτὸν δὲ τῶν πάντων κρατεῖν καὶ δεσπόζειν· πῶς οἱ τὴν κτίσιν θεοποιοῦντες οὐχ ὁρῶσιν αὐτὴν ἐκτὸς οὖσαν τοῦ τοιούτου περὶ Θεοῦ ὅρου; ἡλίου μὲν γὰρ ὑπὸ γῆν γενομένου, τὸ φῶς ἡ γῆ σκιάζει μὴ ὁρᾶσθαι· σελήνην δὲ μεθ' ἡμέραν ὁ ἥλιος ἐπικρύπτει τῇ τοῦ φωτὸς λαμπηδόνι. καὶ γῆς μὲν τοὺς καρποὺς πολλάκις χάλαζα βλάπτει· τὸ πῦρ δέ, εἰ γένοιτό τις ὑδάτων πλημμύρα, σβέννυται. καὶ χειμῶνα μὲν ἔαρ παραγκωνίζεται, θέρος δὲ τὸ ἔαρ ὑπερβῆναι τοὺς ὅρους οὐκ ἐπιτρέπει, καὶ αὐτὸ πάλιν ὑπὸ τοῦ μετοπώρου κωλυόμενον τὰς ἰδίας ὥρας ἐξέρχεσθαι. εἴπερ οὖν ἦσαν θεοί, ἔδει τούτους μὴ ὑπ' ἀλλήλων ἡττᾶσθαι καὶ ἐπικρύπτε σθαι, ἀλλὰ πάντοτε ἀλλήλοις συνεῖναι, καὶ κοινὰς ἅμα τὰς ἐνεργείας ἐπιτελεῖν· ἔδει μεθ' ἡμέραν καὶ μετὰ νύκτα ἥλιον ὁμοῦ καὶ σελήνην καὶ τὸν ἄλλον τῶν ἀστέρων χορὸν ἴσον ἔχειν τὸ φῶς, καὶ τοῦτο πᾶσι λάμπειν, καὶ πάντα παρ' αὐτῶν καταυγάζεσθαι· ἔδει θέρος ὁμοῦ καὶ χειμῶνα καὶ ἔαρ καὶ μετόπωρον ἀπαραλλάκτως καὶ κατὰ τὸ αὐτὸ συνίστασθαι· ἔδει τὴν θάλασσαν ταῖς πηγαῖς ἐπιμίγνυσθαι καὶ κοινὸν ἀνθρώποις τὸ πόμα παρέχειν· ἔδει νηνεμίας καὶ τῶν ἀνέμων τὰς πνοὰς ἐν ταὐτῷ γίνεσθαι· ἔδει τὸ πῦρ ὁμοῦ καὶ τὸ ὕδωρ κοινὴν καὶ μίαν ἀνθρώποις τὴν χρείαν παρέχειν. οὐδὲ γὰρ οὐδὲ βλάβην ἄν τις ἐξ αὐτῶν ὑπέμεινε, θεῶν ὄντων κατ' αὐτούς, καὶ μηδὲν ἐπὶ βλάβῃ, ἐπ' ὠφελείᾳ δὲ μᾶλλον πάντα ποιούντων. εἰ δὲ ταῦτα γίνεσθαι ἀδύνατον διὰ τὴν πρὸς ἄλληλα ἐναντιότητα, πῶς οἷόν τε ταῦτα ἀλλήλοις ἐναντία καὶ μαχόμενα, καὶ μὴ δυνάμενα ἀλλήλοις συστῆναι, ἔτι θεοὺς ὀνομάζειν ἢ Θεοῦ θρησκεύεσθαι τιμαῖς; τὰ δὲ πρὸς ἑαυτὰ ἀσύμφωνον τὴν φύσιν ἔχοντα πῶς ἂν ἄλλοις εὐχομένοις εἰρήνην παρέχοιεν, καὶ ὁμονοίας αὐτοῖς γένοιντο πρυτάνεις; οὔτε οὖν ἥλιος εἰκότως, οὔτε σελήνην, οὔτε ἄλλο τι μέρος τῆς κτίσεως, πολλῷ δὲ πλέον οὐδὲ τὰ ἐν λίθοις καὶ χρυσῷ καὶ ταῖς ἄλλαις ὕλαις ἀγάλματα, οὐδὲ οἱ παρὰ ποιηταῖς μυθολογούμενοι Ζεὺς καὶ Ἀπόλ λων καὶ οἱ ἄλλοι εἶεν ἀληθῶς θεοί, ὡς ὁ λόγος ἀπέδειξεν· ἀλλὰ τὰ μὲν αὐτῶν μέρη τῆς κτίσεώς ἐστι, τὰ δὲ αὐτῶν ἄψυχα τυγχάνει, τὰ δὲ μόνον ἄνθρωποι θνητοὶ γεγόνασι. διὸ καὶ ἡ περὶ ταῦτα θρησκεία καὶ θεοποιία οὐκ εὐσεβείας, ἀλλὰ ἀθεότητος καὶ πάσης ἀσεβείας ἐστὶν εἰσήγησις, καὶ μεγάλης πλάνης ἔλεγχος ἀπὸ τῆς πρὸς τὸν ἕνα καὶ μόνον ἀληθινὸν Θεὸν γνώσεως, λέγω δὴ τὸν τοῦ Χριστοῦ Πατέρα. Ὅτε τοίνυν ταῦθ' οὕτως ἐλέγχεται καὶ δέδεικται ἡ παρὰ τοῖς Ἕλλησιν εἰδωλολατρεία πάσης ἀθεότητος οὖσα μεστή, καὶ οὐκ ἐπ' ὠφελείᾳ, ἀλλ' ἐπ' ἀπωλείᾳ τῷ βίῳ τῶν ἀνθρώπων εἰσαχθεῖσα· φέρε λοιπόν, ὡς ἐξ ἀρχῆς ὁ λόγος ἐπηγγείλατο, τῆς πλάνης διελεγχθείσης, τὴν τῆς ἀληθείας ὁδὸν ὁδεύσωμεν, καὶ θεωρήσωμεν τὸν ἡγεμόνα καὶ δημιουργὸν τοῦ παντὸς τὸν τοῦ Πατρὸς Λόγον, ἵνα δι' αὐτοῦ καὶ τὸν τούτου Πατέρα Θεὸν κατανοήσωμεν, καὶ γνῶσιν Ἕλληνες ὅσον τῆς ἀληθείας ἑαυτοὺς ἀπεσχοίνισαν.

30 Τὰ μὲν προειρημένα οὐδὲν ἕτερον ἢ πλάνη τῷ βίῳ διηλέγχθη· ἡ δὲ τῆς ἀληθείας ὁδὸς πρὸς τὸν ὄντως ὄντα Θεὸν ἕξει τὸν σκοπόν. πρὸς δὲ τὴν ταύτης γνῶσιν καὶ ἀπλανῆ κατάληψιν οὐκ ἄλλων ἐστὶν ἡμῖν χρεία, ἀλλ' ἡμῶν αὐτῶν· οὐδ', ὥσπερ ἐστὶν αὐτὸς ὁ Θεὸς ὑπεράνω πάντων, οὕτω καὶ ἡ πρὸς τοῦτον ὁδὸς πόρρωθεν ἢ ἔξωθεν ἡμῶν ἐστιν· ἀλλ' ἐν ἡμῖν ἐστι, καὶ ἀφ' ἡμῶν εὑρεῖν τὴν ἀρχὴν δυνατόν, καθὼς καὶ Μωϋσῆς ἐδίδασκε λέγων· Τὸ ῥῆμα τῆς πίστεως ἐντὸς τῆς καρδίας σοῦ ἐστιν. ὅπερ καὶ ὁ Σωτὴρ σημαίνων καὶ βεβαιῶν ἔλεγεν· Ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν ἐστιν. ἔνδον γὰρ ἐν ἑαυτοῖς ἔχοντες τὴν πίστιν καὶ τὴν βασιλείαν τοῦ Θεοῦ, δυνάμεθα ταχέως θεωρῆσαι καὶ νοῆσαι τὸν τοῦ παντὸς βασιλέα, τοῦ Πατρὸς σωτήριον Λόγον. καὶ μὴ προφασι ζέσθωσαν Ἕλληνες οἱ τοῖς εἰδώλοις θρησκεύοντες· μηδὲ ἄλλος τις ἁπλῶς ἑαυτὸν ἀπατάτω, ὡς τὴν τοιαύτην ὁδὸν οὐκ ἔχων, καὶ διὰ