37.  For, amid the three infirmities in regard to theology, atheism, Judaism, and polytheism, one of which is patronised by Sabellius the Libyan, another by Arius of Alexandria, and the third by some of the ultra-orthodox among us, what is my position, can I avoid whatever in these three is noxious, and remain within the limits of piety; neither being led astray by the new analysis and synthesis into the atheism86    Atheism.  This term is used of Sabellianism xviii. 16. xx. 6. xxi. 13. xliii. 30, in the sense in which it is here explained.  Cf. Petav. de Trin. I. vi. 3, sqq. of Sabellius, to assert not so much that all are one as that each is nothing, for things which are transferred and pass into each other cease to be that which each one of them is, of that we have an unnaturally compound deity, like those mythical creatures, the subject of a picturesque imagination:  nor again, by alleging a plurality of severed natures, according to the well named madness87    Madness of Arianism, xxi. 13. xxxiv. 8. xliii. 30.  This term is applied in a letter of Constantine after the Council of Nicæa.  It is called Judaism also Orat. xx. 6 as frequently by S. Athanasius.  Cf. Petav. de Trin. I. ix. 8. of Arius, becoming involved in a Jewish poverty, and introducing envy into the divine nature, by limiting the Godhead to the Unbegotten One alone, as if afraid that our God would perish, if He were the Father of a real God of equal nature:  nor again, by arraying three principles in opposition to, or in alliance with, each other, introducing the Gentile plurality of principles from which we have escaped?

ΛΖʹ. Τριῶν γὰρ ὄντων τῶν νῦν περὶ τὴν θεολογίαν ἀῤῥωστημάτων, ἀθεΐας, καὶ Ἰουδαϊσμοῦ, καὶ πολυθεΐας, ὧν τῆς μὲν Σαβέλλιος προστάτης ὁ Λίβυς ἐγένετο, τῆς δὲ Ἄρειος ὁ Ἀλεξανδρεὺς, τῆς δέ τινες τῶν ἄγαν παρ' ἡμῖν ὀρθοδόξων. Τίς ὁ ἐμὸς λόγος; τῶν τριῶν ὅσον ἐστὶ βλαβερὸν διαφυγόντας, ἐν ὅροις μένειν τῆς εὐσεβείας, καὶ μήτε πρὸς τὴν Σαβελλίου ἀθεΐαν ἐκ τῆς καινῆς ταύτης ἀναλύσεως ἢ συνθέσεως ὑπαχθῆναι, μὴ μᾶλλον ἓν τὰ πάντα ἢ μηδὲν ἕκαστον εἶναι ὁριζομένους: φεύγει γὰρ εἶναι ὅπερ ἐστὶν εἰς ἄλληλα μεταχωροῦντα καὶ μεταβαίνοντα: ἢ σύνθετόν τινα καὶ ἄτοπον ἡμῖν Θεὸν, ὥσπερ τὰ μυθώδη τῶν ζώων σκιαγραφοῦντας καὶ ἀναπλάττοντας: μήτε τὰς φύσεις τέμνοντας κατὰ τὴν Ἀρείου καλῶς ὀνομασθεῖσαν μανίαν, εἰς Ἰουδαϊκὴν πενίαν κατακλεισθῆναι, καὶ φθόνον ἐπεισάγειν τῇ θείᾳ φύσει, μόνῳ τῷ ἀγεννήτῳ τὴν θεότητα περιγράφοντας, ὥσπερ δεδοικότας μὴ διαφθείροιτο ἡμῖν ὁ Θεὸς, Θεοῦ Πατὴρ ὢν ἀληθινοῦ καὶ ὁμοτίμου τὴν φύσιν: μήτε τρεῖς ἀρχὰς ἀλλήλαις ἀντεπεξάγοντας ἢ συντάσσοντας πολυαρχίαν εἰσάγειν Ἑλληνικὴν, ἣν πεφεύγαμεν.