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in later times through love for humanity was ineffably born, revealing all the Father's things in himself; and to have ascended to him who has comprehended all things in glory, in which he always was with God. 27.57 And he himself, of whom the discourse is, is also trustworthy, testifying to his own divinity and lordship, and saying in Matthew to the devil: “You shall not tempt the Lord your God,” and in John to the apostles: “You call me, ‘the Lord’ and ‘the Teacher’; and you say well, for so I am.” 27.58 And Thomas, having touched the imprints of the nails which the Savior received for us from us, as one who loves humanity, was not disturbed nor did he abandon the highest opinion of him; 27.59 for he knew that it belonged to the sovereign, infinitely powerful, and most good nature alone, and not indeed to a created one, not only to suffer for its own creatures, but also to bestow what we call a universal and general salvation, and this eternally. 27.60 Therefore, taking more courage from this, he offers to him in return his steadfast faith and proclaims: “My Lord and my God.” 27.61 And in the catholic epistles too, as was said before, they wrote, speaking of the Son as God equally and in like manner to the Father, John, the great among theologians: “And we know,” he says, “that the Word of God has come and has given us understanding, that we may know the true God; and we are in the true one, in the Son of God, Jesus Christ. This is the true God and eternal life.” 27.62 “Seek no other,” he says, “God in essence than the Son of God.” 27.63 For twice I have told you the truth concerning him, that he is both “true Son” and “true God,” having given understanding to those worthy to receive it; so that they may know that he is truly begotten and is truly consubstantial with God who begot him. 27.64 And Jude, one of the twelve, defined him as sole master, as having inherited the Father's divinity which is over all and through all and in all, writing thus to those everywhere: “For certain men have crept in unnoticed, who were long ago marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Master and Lord, Jesus Christ.” 27.65 But Peter also, the chief among the apostles, is seen to have said in the Acts: “The word which he sent to the sons of Israel, preaching peace through Jesus Christ—he is Lord of all.” 27.66 Therefore of what, or how, or when could he be introduced as unlike, having been honored with so many clear and similar and unvarying oracles of the Father? 28.v Concerning the Son's causing every good thing to arise and being the "sun of righteousness and healing" and "treasure of wisdom and knowledge" and "light," and that those who believe and "are not offended in him" "become sons of light." 28.1 Those therefore who have variously hymned him, showing us his divinity and that he perfectly presides over his own works, teach that he is the provider of every good and a light in the form of good and beneficent and an intelligible sun, illuminating with his own unceasing light the eyes of unerring and receptive souls and leading them into the intelligible eminence and making them see what they were not by nature able to see before on account of sin, or even making the whole perfect man full of light, as the sun makes sun-like the bodies it comes upon; and further that he is also healing and an inexhaustible and all-sufficient "treasure of wisdom and knowledge." 28.2 And those who are sincerely disposed toward him, as also toward his Father, become sons of light just as they are sons of God the Father, as when Malachi proclaims: “But for you who fear my name, the sun of righteousness shall rise, with healing in its wings”; 28.3 and Peter in his second epistle: “until the day dawns and the morning star rises in your hearts”; 28.4 and he meant, I think, the illumination that is to arise for souls from his second appearing and that brightens all things held by darkness; 28.5 and elsewhere: “and the glory of the Lord has risen upon you”; 28.6

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ὑστέροις καιροῖς διὰ φιλανθρωπίαν ἀφράστως ἐτέχθη, τὰ πατρικὰ πάντα ἐκφήνας ἐν ἑαυτῷ· ἀναβεβηκέναι τε πρὸς τὸν πάντα περιειληφότα ἐν δόξῃ, ᾗ ἀεὶ ἐτύγχανεν ὢν μετὰ τοῦ θεοῦ. 27.57 Ἀξιόπιστος δὲ καὶ αὐτός, περὶ οὗ ὁ λόγος, τῇ ἰδίᾳ μαρτυρῶν θεότητι καὶ κυριότητι καὶ λέγων παρὰ Ματθαίῳ μὲν πρὸς τὸν διάβολον· «οὐ μὴ πειράσῃς κύριον τὸν θεόν σου», παρὰ Ἰωάννῃ πρὸς τοὺς ἀποστόλους· «ὑμεῖς φωνεῖτε με· ὁ κύριος καὶ ὁ διδάσκαλος· καὶ καλῶς λέγετε· εἰμὶ γάρ». 27.58 Θωμᾶς δὲ καὶ τύπους ἥλων, οὓς ἔσχεν δι' ἡμᾶς παρ' ἡμῶν ὁ σωτὴρ ὡς φιλάνθρωπος, ψηλαφήσας οὐκ ἐταράχθη οὐδὲ καθυφῆκεν τῆς περὶ αὐτοῦ ἀνωτάτω δόξης· 27.59 ἠπίστατο γάρ, ὡς μόνης τῆς αὐτοκρατορικῆς ἀπειροδυνάμου καὶ ἀγαθωτάτης φύσεως ἦν, οὐ μὴν δὲ κτιστῆς, τὸ μόνον οὐχ ὑπὲρ ἰδίων κτισμάτων παθεῖν, ἀλλὰ καὶ καθολικὴν ἥν φαμεν καὶ γενικὴν σωτηρίαν, καὶ ταύτην αἰωνίως, δωρήσασθαι. 27.60 τοιγάρτοι κἀντεῦθεν μᾶλλον ἐπιθαρσήσας ἀντεισφέρει αὐτῷ τὴν βεβαίαν πίστιν καὶ ἀνευφημεῖ· «ὁ κύριός μου καὶ ὁ θεός μου». 27.61 Καὶ ἐν ταῖς καθολικαῖς δὲ ἐπιστολαῖς ἐξ ἴσου καὶ ὁμοιολέκτως τὸν υἱὸν τῷ πατρὶ θεολογοῦντες ἔγραψαν, ὡς προελέχθη, Ἰωάννης μὲν ὁ πολὺς ἐν θεολόγοις· «καὶ οἴδαμεν», φησίν, «ὅτι ὁ λόγος τοῦ θεοῦ ἥκει καὶ ἔδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀληθινὸν θεόν· καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, τῷ υἱῷ τοῦ θεοῦ Ἰησοῦ Χριστοῦ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος». 27.62 ἄλλον, φησίν, μὴ ζήτει τῇ οὐσίᾳ θεὸν ἢ υἱὸν θεοῦ. 27.63 δὶς γὰρ εἶπόν σοι ἐπὶ αὐτοῦ τὸ ἀληθινόν, ὅτι τε «υἱὸς ἀληθινὸς» καὶ «θεὸς ἀληθινός», δεδωκὼς διάνοιαν τοῖς λαβεῖν ἀξίοις· ὥστε ἔχειν εἰδέναι ὡς ἀληθῶς γεγέννηται καὶ ἀληθῶς ἐστι τῷ τεκόντι θεῷ ὁμοούσιος. 27.64 Ἰούδας δὲ ὁ εἰς τοὺς δυοκαίδεκα μονοκτήτορα ὡρίσατο αὐτὸν ὡς τὴν ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν πατρικὴν διακληρωσάμενον θεότητα, οὑτωσί που τοῖς ἁπανταχοῦ γράψας· «παρεισέδυσαν γάρ τινες ἄνθρωποι πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον Ἰησοῦν Χριστὸν ἀρνούμενοι». 27.65 Ἀλλὰ καὶ Πέτρος ὁ ἐν ἀποστόλοις κορυφαῖος ἐν ταῖς πράξεσιν φαίνεται εἰπών· «τὸν λόγον, ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραήλ, εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστι πάντων κύριος». 27.66 τοῦ οὖν ἢ πῶς ἢ πότε τοσαύταις ἐναργέσι τε καὶ ἰσοτρόποις καὶ ἀπαραλλάκτοις τοῦ πατρὸς τετιμημένος χρῃσμωδίαις ἀνόμοιος εἰσκομισθείη; 28.ν Περὶ τοῦ τὸν υἱὸν πᾶν ἀγαθὸν ἀνατέλλειν καὶ εἶναι «ἥλιον δικαιοσύνης καί ἴασιν» καί «θησαυρὸν σοφίας καὶ γνώσεως» καί «φῶς», καὶ τοὺς πιστεύ οντας καί «μὴ σκανδαλιζομένους εἰς αὐτόν» «υἱοὺς φωτὸς γίνεσθαι». 28.1 Οἱ γοῦν περὶ αὐτοῦ ὑμνηκότες διαφόρως ἡμῖν τὴν θεότητα αὐτοῦ καὶ τὸ τελέως αὐτὸν προεστάναι τῶν οἰκείων ἔργων ἐπιδεικνύντες διδάσκουσιν, ὅτι αὐτός ἐστι παντὸς ἀγαθοῦ παρεκτικὸς καὶ φῶς ἀγαθοειδὲς καὶ ἀγαθοποιὸν καὶ ἥλιος νοητός, τῷ ἀφ' ἑαυτοῦ ἀλήκτῳ φωτὶ ἀπολαμπρύνων τὰ ὄμματα τῶν ἀπλανῶν καὶ δεκτικῶν ψυχῶν καὶ εἴσω τῆς νοητῆς ἄγων περιωπῆς καὶ ποιῶν ὁρᾶν, ἃ μὴ πρότερον δι' ἁμαρτίας ὁρᾶν καθ' αὑτὰ ἐπεφύκει, ἢ καὶ ὅλον τὸν ἄρτιον ἄνθρωπον φωτοειδῆ ποιῶν, ὡς ὁ ἥλιος ἡλιοειδῆ τὰ σώματα τὰ ἐν οἷς παραγίνεται· ἔτι δὲ ὅτι καὶ ἴασις καί «θησαυρὸς σοφίας καὶ γνώσεως» ἀδαπάνητος καὶ πανταρκὴς τυγχάνει. 28.2 Καὶ οἱ περὶ αὐτὸν εἰλικρινῶς διακείμενοι ὡς καὶ περὶ τὸν πατέρα αὐτοῦ υἱοὶ φωτὸς γίνονται καθὰ υἱοὶ τοῦ θεοῦ πατρός, ὡς ἡνίκα διακηρύττουσιν Μαλαχίας μέν· «ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ»· 28.3 Πέτρος δὲ ἐν τῇ δευτέρᾳ ἐπιστολῇ· «ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν»· 28.4 ἔλεγεν δέ, οἶμαι, τὸν ἀπὸ τῆς δευτέρας αὐτοῦ ἐπιφανείας ἀνίσχειν μέλλοντα ταῖς ψυχαῖς φωτισμὸν καὶ πάντα καταφαιδρύνοντα τὰ σκότῳ κεκρατημένα· 28.5 καὶ ἑτέρωθι· «καὶ ἡ δόξα κυρίου ἐπὶ σὲ ἀνατέταλκεν»· 28.6