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therefore time before the Son, since the Son did not come to be through times, but through the Son times and the angels and all other created things. There was never a time when the Son was not, nor was there ever a time when the Spirit was not. 75.1 But some, misreading and not understanding, think to punctuate the reading when saying "all things were made through him, and without him was made nothing," ending the saying here, so as to entertain a suspicion of blasphemy against the Holy Spirit; but they err in the reading, and from the error of the reading they stumble, 75.2 turning to blasphemy. But the reading is as follows: "All things were made through him, and without him was made nothing that was made in him," 75.3 that is, that if anything has been made, it was made through him. Therefore, the Father always was, and the Son always was, and the Spirit proceeds from the Father and the Son, and neither is the Son created nor is the Spirit created; but all things after the Father and Son and Holy Spirit, being created and generated, once not existing, came to be from the Father and the Son and the Holy Spirit through the ever-existing 75.4 Word with the ever-existing Spirit. Through him, therefore, the Word, all created things have come to be, through the heavenly king, the hypostatic 75.5 Word, our savior and benefactor. For the holy savior himself, who came down from heaven, who deigned to effect our salvation in a virginal workshop, who was born of Mary, conceived by the Holy Spirit, who took on flesh, the Word become flesh, who was not changed in nature, who with his divinity took on humanity, who being perfect from the Father, who fulfilled the perfect economy, came into the world for us and for our 75.6 salvation; who took on human flesh and soul, being perfect from the Father, became man among us not in appearance, but in truth, having formed for himself a perfect man from Mary the 75.7 Theotokos through the Holy Spirit; not dwelling in a man, as he was accustomed to speak in the prophets and to dwell in power and to work, but the Word himself became flesh, not being changed from being God, not altering his divinity into humanity, but with the proper fullness of his own divinity and in the proper hypostasis of God the Word and hypostatic, he encompassed being a man and whatever a man is. 75.8 And by man I mean a perfect one, having all that is in a man and such as a man is; this the only-begotten came and took, so that in the perfect man, being God, he might perfectly work out the whole of salvation, leaving out nothing of man, lest the part left out should again become a portion for the devil's consumption. 76.1 And if some should say that he took on only flesh, but not a soul, mythically interweaving and turning scripture into myths, from the saying "But we have the mind of Christ," let them understand from this very saying that those who say "But we have the mind of Christ" had their own mind and did not cast it out. And if they had their own along with the mind of Christ, they were filled with both, the mind of Christ being able to improve, and their own mind thinking 76.2 correctly. And let them know the same also in Christ's case, that being God and being mind in himself, he had the mind of man * with the 76.3 flesh and has taken a soul. Therefore, the human mind did not lead him astray, but he himself became the adorner and corrector and improver of the mind. For just as he took on flesh without being defeated by flesh, so also having taken on a 76.4 mind he is not defeated by mind. On the contrary, therefore, and to a greater degree, such men grievously fall into contradiction. For up and down the divine scriptures explicitly cry out, not speaking harsh things against the mind, 76.5 but

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τοίνυν χρόνος πρὸ υἱοῦ, ἐπειδὴ οὐ διὰ χρόνων ὁ υἱὸς γέγονεν, ἀλλὰ διὰ υἱοῦ χρόνοι καὶ οἱ ἄγγελοι καὶ τὰ ἄλλα πάντα κτίσματα. οὐκ ἦν χρόνος ποτὲ ὅτε οὐκ ἦν ὁ υἱός, οὐδὲ ἦν ποτε ὅτε οὐκ ἦν πνεῦμα. 75.1 Νομίζουσι δὲ παραναγινώσκοντες καὶ μὴ νοοῦντες διαστέλλειν τὴν ἀνάγνωσίν τινες ἐν τῷ εἰπεῖν «πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν», ἕως ὧδε ἀποτιθέντες τὸ ῥητόν, ὑπόνοιαν βλασφημίας εἰς τὸ πνεῦμα τὸ ἅγιον λαμβάνειν· σφάλλονται δὲ περὶ τὴν ἀνάγνωσιν καὶ ἀπὸ τοῦ σφάλματος τῆς ἀναγνώσεως σκάζουσιν, 75.2 εἰς βλασφημίαν τρεπόμενοι. ἡ δὲ ἀνάγνωσις οὕτως ἔχει· «πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν, ὃ γέγονεν ἐν αὐτῷ», 75.3 τουτέστιν ὅτι εἴ τι γέγονε, δι' αὐτοῦ ἐγένετο. τοίνυν πατὴρ ἦν ἀεὶ καὶ υἱὸς ἦν ἀεὶ καὶ τὸ πνεῦμα ἐκ πατρὸς καὶ υἱοῦ πνέει, καὶ οὔτε ὁ υἱὸς κτιστὸς οὔτε τὸ πνεῦμα κτιστόν· τὰ δὲ μετὰ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα πάντα κτιστὰ καὶ γενητὰ ὄντα, οὐκ ὄντα ποτέ, ἐγένετο ἀπὸ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος διὰ τοῦ ἀεὶ ὄντος 75.4 Λόγου σὺν τῷ ἀεὶ ὄντι πνεύματι. δι' αὐτοῦ τοίνυν τοῦ Λόγου πάντα τὰ κτιστὰ γέγονε, τοῦ βασιλέως τοῦ ἐπουρανίου, τοῦ ἐνυποστάτου 75.5 Λόγου, τοῦ σωτῆρος ἡμῶν καὶ εὐεργέτου. αὐτὸς γὰρ ὁ σωτὴρ ὁ ἅγιος ὁ ἀπ' οὐρανῶν κατελθών, ὁ ἐν ἐργαστηρίῳ παρθενικῷ καταξιώσας τὴν ἡμετέραν ποιήσασθαι σωτηρίαν, ὁ ἐκ Μαρίας αὖθις γεγεννημένος διὰ πνεύματος ἁγίου συλληφθείς, ὁ τὴν σάρκα λαβών, ὁ Λόγος σὰρξ γενόμενος, ὁ μὴ τραπεὶς τὴν φύσιν, ὁ σὺν τῇ θεότητι λαβὼν τὴν ἀνθρωπότητα, ὁ τέλειος ὢν ἀπὸ πατρός, ὁ τὴν τελείαν οἰκονομίαν πληρώσας, ἦλθεν εἰς τὸν κόσμον δι' ἡμᾶς καὶ διὰ τὴν 75.6 ἡμετέραν σωτηρίαν· ὁ τὴν σάρκα καὶ ψυχὴν τὴν ἀνθρωπίνην λαβών, τέλειος ὢν παρὰ πατρός, ἐνανθρωπήσας ἐν ἡμῖν οὐ δοκήσει, ἀλλ' ἀληθείᾳ, τέλειον εἰς ἑαυτὸν ἀναπλάσας ἄνθρωπον ἀπὸ Μαρίας τῆς 75.7 θεοτόκου διὰ πνεύματος ἁγίου· οὐκ ἐν ἀνθρώπῳ οἰκήσας, ὡς εἴωθεν ἐν προφήταις λαλεῖν κατοικεῖν τε ἐν δυνάμει καὶ ἐνεργεῖν, ἀλλ' αὐτὸς ὁ Λόγος σὰρξ γενόμενος, οὐ τραπεὶς τοῦ εἶναι θεός, οὐ μεταβαλὼν τὴν θεότητα εἰς ἀνθρωπότητα, ἀλλὰ σὺν τῷ ἰδίῳ πληρώματι τῆς αὐτοῦ θεότητος καὶ τῇ ἰδίᾳ ὑποστάσει τοῦ θεοῦ Λόγου καὶ ἐνυποστάτου συμπεριλαβὼν τὸ εἶναι ἄνθρωπος καὶ εἴ τι ἐστιν ἄνθρωπος. 75.8 ἄνθρωπον δὲ λέγω τέλειον ἔχοντα ὅσα ἐν ἀνθρώπῳ καὶ οἷα ἄνθρωπος· τοῦτον ἦλθε καὶ ἔλαβεν ὁ μονογενής, ἵνα ἐν τῷ τελείῳ ἀνθρώπῳ τελείως τὸ πᾶν τῆς σωτηρίας θεὸς ὢν ἐργάσηται, μηδὲν ἀπολείψας τοῦ ἀνθρώπου, ἵνα μὴ τὸ ἀπολειφθὲν μέρος εἰς μέρος πάλιν γένηται βρώματος διαβόλου. 76.1 Καὶ ἐὰν εἴπωσί τινες ὅτι σάρκα μόνην εἴληφε, ψυχὴν δὲ οὔ, παραπλέκοντες μυθωδῶς καὶ τὴν γραφὴν εἰς μύθους ἐκτρέποντες, ἀπὸ τοῦ ῥητοῦ τοῦ «ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν», ἀπ' αὐτοῦ τοῦ ῥητοῦ καταλάβωσιν ὅτι οἱ λέγοντες «ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν» τὸν αὐτῶν νοῦν εἶχον καὶ τοῦτον οὐκ ἐξεπτύκασιν. εἰ δὲ τὸν ἴδιον ἔχοντες ἦσαν σὺν τῷ τοῦ Χριστοῦ νῷ, ἀμφοτέρων ἐνεφοροῦντο, τοῦ μὲν νοῦ Χριστοῦ βελτιοῦν δυναμένου, τοῦ δ' αὐτῶν ὀρθῶς 76.2 νοοῦντος. τὸ δ' αὐτὸ καὶ ἐπὶ τοῦ Χριστοῦ γινωσκέτωσαν, ὅτι ὢν θεὸς καὶ ἐν αὑτῷ ὢν νοῦς, εἶχε τὸν τοῦ ἀνθρώπου νοῦν * μετὰ τῆς 76.3 σαρκὸς καὶ ψυχὴν εἴληφεν. οὔκουν ὡς ἄνθρωπος αὐτὸν ἐξέτρεπεν, ἀλλ' αὐτὸς τοῦ νοῦ κοσμήτωρ καὶ ὀρθωτὴς καὶ βελτιωτὴς ἐγίνετο. ὡς γὰρ τὴν σάρκα ἔλαβε μὴ ὑπὸ σαρκὸς ἡττηθείς, οὕτω καὶ τὸν 76.4 νοῦν εἰληφὼς οὐχ ὑπὸ νοὸς ἥττηται. τοὐναντίον τοίνυν καὶ μεῖζον οἱ τοιοῦτοι χαλεπῶς εἰς ἐναντιότητα ἐμπίπτουσιν. ἄνω γὰρ καὶ κάτω αἱ θεῖαι γραφαὶ διαρρήδην βοῶσιν οὐ κατὰ τοῦ νοῦ τὰ χαλεπὰ 76.5 διαγορεύουσαι, ἀλλὰ