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they were both condemned and cast out. 30.15 Having then spoken the truth, confessing him to be the Son of God, that is, 30.15 genuine and consubstantial, he heard something similar: Bar-Jonah, which is interpreted: son of Jonah. 30.16 And Peter was certainly not of a different substance from him who begot him. 30.17 In addition to this he received authority, or rather all through him, not to forbid sinners, but to receive them when they repent. 30.18 For no one is without sin, except the one who entrusted this authority to Peter, for this is: "whatever you loose on earth shall be loosed in heaven." 30.19 Since then he cast down the inhumanity of Novatus and Sabbatius; 30.20 Paul also follows what has been set forth, writing to the Galatians: "But when God, who had set me apart from my mother's womb, was pleased to reveal his Son in me," 30.21 and to the Colossians: "giving thanks to the Father who has qualified us to share in the inheritance of the saints in light. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins," 30.22 and to the Corinthians: "God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord," 30.23 and to the Ephesians: "and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father."

31.v Concerning the kingdom of the only-begotten not having an end.

31.1 And so that heretics who say that after the general resurrection the Son is going to hand over the kingdom to the Father may be put to shame, they proclaim the Son's rule to be endless, in this way: 31.2 Gabriel, for one, in Luke, evangelizing the Mother of God: "and the Lord God," he says, "will give him the throne of David his father, and he will reign over the house of Israel forever, and of his kingdom there will be no end." 31.3 And very truly; for if he restores it, in what kingdom of his and when will we reign with him? 31.4 Paul, writing to the Ephesians: "Every fornicator or unclean person or covetous man, who is an idolater, has no inheritance in the kingdom of Christ and God." And he is certainly speaking of that which is after the resurrection. 31.5 When then, according to them, does he hand over the kingdom? 31.6 And to Timothy in the second epistle: "I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word." 31.7 And it is clear that he means the kingdom which he holds indivisible and without successor with the Father and the Holy Spirit both now and into the age to come. 31.8 And to the Hebrews: "And of the angels he says: 'He makes his angels winds, and his ministers a flame of fire.' But of the Son: 'Your throne, O God, is for ever and ever.'" 31.9 And David in the 44th Psalm: "Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated iniquity. Therefore God, your God, has anointed you with the oil of gladness beyond your companions." 31.10 See again his kingdom boundless and his divinity without beginning. 31.11 And because of his ineffable incarnation he added "your God." 31.12 And in the 144th: "Your kingdom is a kingdom of all ages, and your dominion is in every generation and generation." 31.13 and in the 10th psalm: "The Lord will reign for ever and ever." 31.14 And to Peter the Son, as Lord, gave the keys of the kingdom—not of the present age, for we do not yet obtain it, but of the age to come, in which heretics infer that he hands it over—so that those who believe his kingdom to be without beginning and without end might be admitted, but those thrust out, as a little

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κατεψέχθησάν τε καὶ ἀπεβλήθησαν. 30.15 Ἀληθεύσας δὴ οὖν υἱὸν τοῦ θεοῦ διωμολογηκὼς αὐτόν, τουτέστιν 30.15 γνήσιον καὶ ὁμοούσιον, παραπλήσια ἤκουσεν· Βὰρ Ἰωνᾶ, ὁ ἑρμηνεύεται· υἱὲ Ἰωνᾶ. 30.16 οὐκ ἦν δὲ πάντως ἑτεροούσιος τῷ τεκόντι αὐτὸν ὁ Πέτρος. 30.17 Πρὸς τούτοις ἔλαβεν ἐξουσίαν, μᾶλλον δὲ καὶ πάντες δι' αὐτοῦ, μὴ ἀπαγορεύειν τοῖς πταίουσιν, ἀλλὰ δέχεσθαι μετανοοῦντας. 30.18 οὐδεὶς γὰρ ἀναμάρτητος, εἰ μὴ ὁ ταύτην ἐπιτρέψας τῷ Πέτρῳ τὴν αὐθεντείαν, τοῦτο γάρ ἐστιν· «ὃ ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς». 30.19 ἔρριψεν ἔκτοτε τὴν Ναυάτου καὶ Σαββατίου ἀπανθρωπίαν· 30.20 Τοῖς προκειμένοις δὲ αὖ ἕπεται καὶ Παῦλος Γαλάταις γράφων· «ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί», 30.21 καὶ Κολοσσαεῦσιν· «εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί· ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν», 30.22 καὶ Κορινθίοις· «πιστὸς ὁ θεός, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν», 30.23 καὶ Ἐφεσίοις· «καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς, ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα».

31.ν Περὶ τοῦ μὴ εἶναι τέλος τῆς βασιλείας τοῦ μονογενοῦς.

31.1 Καὶ ὥστε αἱρετικοὺς λέγοντας, ὅτι μετὰ τὴν γενικὴν ἀνάστασιν ὁ υἱὸς παραδιδόναι μέλλει τὴν βασιλείαν τῷ πατρί, καταισχύνεσθαι, κηρύττουσι τὸ κράτος τοῦ υἱοῦ εἶναι ἀτελεύτητον οὑτωσί· 31.2 Γαβριὴλ μὲν παρὰ Λουκᾷ εὐαγγελιζόμενος τὴν θεοτόκον· «καὶ δώσει», φησίν, «αὐτῷ κύριος ὁ θεὸς τὸν θρόνον ∆αυῒδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰσραὴλ εἰς τοὺς αἰῶνας, καὶ τῆς βασι λείας αὐτοῦ οὐκ ἔσται τέλος». 31.3 καὶ μάλα ἀληθῶς· εἰ γὰρ ἀποκαθίστησιν, ἐν ποίᾳ αὐτοῦ βασιλείᾳ καὶ πότε συμβασιλεύσομεν αὐτῷ; 31.4 Παῦλος δὲ γράφων πρὸς Ἐφεσίους μέν· «πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ». πάντως δὲ λέγει τὴν μετὰ τὴν ἀνάστασιν. 31.5 πότε οὖν λοιπὸν κατ' ἐκείνους παραδίδωσι τὴν βασιλείαν; 31.6 Πρὸς δὲ Τιμόθεον τῇ δευτέρᾳ ἐπιστολῇ· «διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρί νειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ· κήρυξον τὸν λόγον». 31.7 σαφὲς δέ, ὅτι βασιλείαν λέγει ἣν ἔχει ἀδιαίρετον καὶ ἀδιάδοχον μετὰ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος νῦν τε καὶ εἰς τὸν μέλλοντα αἰῶνα. 31.8 Πρὸς δὲ Ἑβραίους· «καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει· ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα· πρὸς δὲ τὸν υἱόν· ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος». 31.9 ∆αυῒδ δὲ ἐν μδʹ ψαλμῷ· «ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν. διὰ τοῦτο ἔχρισέν σε, θεέ, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου». 31.10 ἄθρει καὶ αὖθις τὴν βασιλείαν αὐτοῦ ἀπέραντον καὶ τὴν θεότητα ἄναρχον. 31.11 διὰ δὲ τὴν ἄρρητον αὐτοῦ ἐνανθρώπησιν ἐπήγαγεν τό «ὁ θεός σου». 31.12 Καὶ ἐν ρμδʹ. «ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων καὶ ἡ δεσποτεία σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ». 31.13 καὶ ἐν τῷ ιʹ ψαλμῷ· «βασιλεύσει κύριος εἰς τὸν αἰῶνα τοῦ αἰῶνος». 31.14 Καὶ Πέτρῳ δὲ ὁ υἱὸς τὰς κλεῖς ὡς κύριος δέδωκεν τῆς βασιλείας-οὐ τοῦ νῦν αἰῶνος, οὔπω γὰρ τυγχάνομεν αὐτῆς, ἀλλὰ τοῦ μέλλοντος, ἐν ᾧ καὶ παραδιδόναι αὐτὸν τεκμαίρονται αἱρετικοί-ἐπὶ τὸ εἰσδεχθῆναι μὲν τοὺς ἄναρχον αὐτοῦ καὶ ἀπέραντον τὴν βασιλείαν εἶναι πιστεύοντας, ἀπωσθῆναι δέ, ὡς μικρῷ