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making. Paul and Silvanus and Timothy, three persons here being mentioned according to the will of the one mentioning them, did the numbering 1.1.203 show that Silvanus, placed second after Paul, was something other than a man? Or was Timothy, placed third, thus suspected of some otherness of nature from the sequence of the one mentioning him? These things are not so. For each of these is a man, both before the numbering and after it; but the account, since it was impossible to indicate the three at the same time with one utterance, mentions each one separately according to the order that seemed best, and joins the names by the intervening conjunctions, so that, I think, it might indicate the one 1.1.204 accord of the three through the connection of the names. But this does not please the new dogmatist, and he legislates against the arrangement of the divine utterance, and having severed that which was ordered by the Lord himself to the Father and the Son from its proper and natural order and connection, he has numbered it among the subordinate things and says it is the work of each, of the Father as having supplied the cause of the creation, and of the only-begotten as having himself crafted its hypostasis, and he defines this to be the cause of the subjection, without yet having revealed the meaning of the subjection itself. 1.1.205 Then he says: 20including of course also the energies that follow the essences and the names naturally belonging to them20. The meaning of these things is not very easy to see, being covered by much darkness of obscurity, but as one might conjecture and suppose, 1.1.206 it is as follows: he calls 20energies of essences20 the effective powers, as I think, of the Son and of the Holy Spirit, by which the first essence produced the second and the second the third, and he says that 20the names20 of the effected works were 20naturally20 constructed along with the works. But we have already examined the mischief concerning the names as far as possible, and when we come to that part of the examination, if the argument requires it, we will set it forth again. 1.1.207 For now, however, it is worthwhile to consider how the energies 20follow20 the essences, what they are according to their own nature, whether something other than the essences they accompany, or a part of them and of the same nature; and if other, how or from whom they came to be, but if the same, how they are cut off and, instead of "1co-existing with"2 them, 20accompany20 them from without. 1.1.208 For it is not possible to learn simply from what has been said whether the energy, whatever it may be, follows the essence involuntarily by the force of some natural necessity, as burning follows fire and vapors and fumes the bodies from which they come—but I do not think he would say this, so as to consider the essence of God a varied and composite thing, having its energy inseparably and contemplated along with itself, shown as some accident in a subject—but he says the essences, being moved with choice and free will, 1.1.209 accomplish what seems good to them on their own. And who says that what happens voluntarily by forethought 20follows20 as one of the things that accompanies from without? For not even according to common usage have we known this word to be used for such things, so as to say that the energy of one laboring at something follows the one laboring; for it is not possible, having separated the one from the other, to apprehend what remains by itself, but he who speaks of the energy includes in his account that which is moved according to it, and he who mentions the one who energizes has certainly signified the energy along with him in what is unspoken. 1.1.210 But what is said will be clearer through examples. We say that someone is working as a smith or a carpenter or energizing in some other such way. Therefore, with one utterance the account has presented both the work and the one practicing the craft at the same time, so that if the one were separated, the 1.1.211 remaining one could not subsist. If, then, the two are conceived with each other, both the energy itself and the one moved according to it, how here is it said to 20follow20 the first essence, the one that

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ποιούμενος. Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος, τριῶν προσώπων ἐνταῦθα μνημονευθέντων κατὰ τὸ τοῦ μνημονεύ σαντος βούλημα, ἆρα τὸν Σιλουανὸν ἐν δευτέροις ταχθέντα μετὰ τὸν Παῦλον ἄλλο τι καὶ οὐχὶ ἄνθρωπον ὁ ἀριθμὸς 1.1.203 ἐνεδείξατο; ἢ καὶ ὁ Τιμόθεος ἐν τρίτοις ταχθεὶς εἰς ἑτε ρότητά τινα φύσεως ἐκ τῆς ἀκολουθίας τοῦ μνημονεύσαντος οὕτως ὑπενοήθη; οὐκ ἔστι ταῦτα. ἄνθρωπος γὰρ τούτων ἕκαστος καὶ πρὸ τοῦ ἀριθμοῦ καὶ μετὰ τοῦτο· ὁ δὲ λόγος ἐπειδὴ μιᾷ φωνῇ τοὺς τρεῖς κατὰ ταὐτὸν ἦν ἀδύνατον ἐν δείξασθαι, μέμνηται μὲν διῃρημένως ἑκάστου κατὰ τὴν ἀρέσασαν τάξιν, συνάπτει δὲ τὰ ὀνόματα διὰ τῶν διὰ μέσου συνδέσμων, ὡς ἂν οἶμαι τὴν τῶν τριῶν πρὸς τὸ ἓν σύμ 1.1.204 πνοιαν διὰ τῆς τῶν ὀνομάτων συναφείας ἐνδείξηται. ἀλλ' οὐχ οὕτως ἀρέσκει τῷ καινῷ δογματιστῇ, ἀντινομοθετεῖ δὲ τῇ διατάξει τῆς θείας φωνῆς, καὶ τὸ συντεταγμένον ὑπ' αὐτοῦ τοῦ κυρίου πατρὶ καὶ υἱῷ τῆς οἰκείας αὐτῷ καὶ κατὰ φύσιν τάξεως καὶ συναφείας ἀποσχοινίσας ἐν τοῖς ὑποτεταγ μένοις ἠρίθμησε καὶ ἔργον ἑκατέρων εἶναί φησι, τοῦ μὲν πατρὸς ὡς τὴν αἰτίαν τῆς κατασκευῆς ὑποβαλόντος, τοῦ δὲ μονογενοῦς ὡς αὐτουργήσαντος αὐτοῦ τὴν ὑπόστασιν, καὶ ταύτην αἰτίαν εἶναι τῆς ὑποταγῆς διορίζεται, αὐτῆς μήπω τῆς ὑποταγῆς ἐκκαλύψας τὸ σημαινόμενον. 1.1.205 Εἶτά φησι· 20συμπεριλαμβανομένων δηλαδὴ καὶ τῶν ταῖς οὐσίαις ἑπομένων ἐνεργειῶν καὶ τῶν ταύταις προσφυῶν ὀνομάτων20. τούτων δὲ ὁ νοῦς ἐστὶ μὲν οὐ λίαν εὐσύνοπτος, πολλῷ τῷ γνόφῳ τῆς ἀσα φείας κεκαλυμμένος, ὡς δ' ἄν τις εἰκάσας ὑπονοήσειε, 1.1.206 τοιοῦτός ἐστιν· 20ἐνεργείας οὐσιῶν20 ὀνομάζει τὰς ἀπο τελεστικάς, ὡς οἶμαι, τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος δυνάμεις, δι' ὧν ἡ πρώτη οὐσία τὴν δευτέραν εἰργάσατο καὶ ἡ δευτέρα τὴν τρίτην, καὶ 20τὰ ὀνόματα20 τῶν ἀπο τελεσθέντων ἔργων 20προσφυῶς20 συγκατεσκευάσθαι τοῖς ἔρ γοις φησίν. ἀλλὰ τὴν μὲν περὶ τὰ ὀνόματα κακουργίαν ἤδη τε κατὰ τὸ δυνατὸν ἐξητάσαμεν, καὶ ὅταν εἰς ἐκεῖνο τὸ μέρος τῆς ἐξετάσεως ἔλθωμεν, ἐὰν ὁ λόγος ἐπιζητῇ, πάλιν προθήσομεν. 1.1.207 Τέως δὲ νῦν ἄξιόν ἐστι λογίσασθαι, πῶς 20ἕπονται20 ταῖς οὐσίαις αἱ ἐνέργειαι, τί οὖσαι κατὰ τὴν ἰδίαν φύσιν, ἄλλο τι παρὰ τὰς οὐσίας αἷς παρέπονται ἢ μέρος ἐκείνων καὶ τῆς αὐτῆς φύσεως· καὶ εἰ μὲν ἄλλο, πῶς ἢ παρὰ τίνος γενόμεναι, εἰ δὲ τὸ αὐτό, πῶς ἀποτεμνόμεναι καὶ ἀντὶ τοῦ "1συνυπάρχειν"2 αὐταῖς ἔξωθεν 20παρεπόμεναι20. 1.1.208 οὐδὲ γὰρ ἁπλῶς οὕτως ἐκ τῶν εἰρημένων ἔστι μαθεῖν, πότερον ἀνάγκης τινὸς φυσικῆς ἀπροαιρέτως τὴν ἐνέργειαν, ἥτις ποτὲ αὕτη ἐστίν, ἀκολουθεῖν τῇ οὐσίᾳ βιαζομένης, ὡς ἕπεται τῷ πυρὶ ἡ καῦσις καὶ οἱ ἀτμοὶ καὶ αἱ ἀναθυμιά σεις τοῖς ἀφ' ὧν ταῦτα γίνονται σώμασιν-ἀλλ' οὐκ ἂν αὐτὸν οἶμαι τοῦτο εἰπεῖν, ὥστε ποικίλον τι χρῆμα καὶ σύν θετον νομίζειν τοῦ θεοῦ τὴν οὐσίαν, ἀχώριστον ἔχουσαν καὶ συνεπιθεωρουμένην ἑαυτῇ τὴν ἐνέργειαν, ὥς τι συμβε βηκὸς ἐν ὑποκειμένῳ δεικνύμενον-ἀλλὰ προαιρετικῶς καὶ αὐτεξουσίως κινουμένας τὰς οὐσίας τὸ δοκοῦν φησι 1.1.209 καθ' ἑαυτὰς ἀπεργάζεσθαι. καὶ τίς τὸ ἐκ προνοίας ἑκου σίως γινόμενον ὥς τι τῶν ἔξωθεν ἐπακολουθούντων 20ἕπε σθαι20 λέγει; οὐδὲ γὰρ κατὰ τὴν κοινὴν συνήθειαν ἐπὶ τῶν τοιούτων ἔγνωμεν τετριμμένην τὴν λέξιν, ὥστε τὴν ἐνέρ γειαν τοῦ περί τι πονοῦντος ἀκολουθεῖν τῷ πονοῦντι λέγειν· οὐδὲ γὰρ ἔστι δυνατὸν τὸ ἕτερον τοῦ ἑτέρου διαζεύξαντα καταλαβεῖν ἐφ' ἑαυτοῦ τὸ λειπόμενον, ἀλλ' ὁ τὴν ἐνέργειαν εἰπὼν τὸ κατ' αὐτὴν κινούμενον τῷ λόγῳ συμπεριέλαβε, καὶ ὁ τοῦ ἐνεργοῦντος μνησθεὶς καὶ τὴν ἐνέργειαν πάντως κατὰ τὸ σιωπώμενον αὐτῷ συνεσήμηνε. 1.1.210 Σαφέστερον δὲ διὰ τῶν ὑποδειγμάτων τὸ λεγόμενον ἔσται. χαλκεύειν τινὰ λέγομεν ἢ τεκταίνεσθαι ἢ ἄλλο τι ἐνεργεῖν τῶν τοιούτων. οὐκοῦν τῇ μιᾷ φωνῇ τήν τε ἐρ γασίαν καὶ τὸν μετιόντα τὴν τέχνην κατὰ ταὐτὸν ὁ λόγος παρέστησεν, ὥστε εἰ χωρισθείη τὸ ἕτερον, μὴ ἂν ὑποστῆναι 1.1.211 τὸ λειπόμενον. εἰ οὖν τὰ δύο μετ' ἀλλήλων νοεῖται, αὐτή τε ἡ ἐνέργεια καὶ ὁ κατ' αὐτὴν κινούμενος, πῶς ἐνταῦθα 20ἕπεσθαι20 λέγεται τῇ οὐσίᾳ τῇ πρώτῃ ἡ τὴν