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man into a living soul." But that inbreathing, we do not say is some part of the divine substance, according to the madness of Cerdon and Marcion; but we say that the nature of the soul is signified by this, that the soul is a spirit, both rational and intelligent. And in the laws, again, the same prophet taught us more clearly that first the body is formed, then the soul is breathed into it. For concerning one who struck a pregnant woman, he said: "If the embryo comes out formed, he shall pay an eye for an eye, a tooth for a tooth," 83.484 and what follows. But if it does not come out formed, he shall be fined; teaching by this that what has been formed has a soul, but what has not been formed is without a soul. And the all-praised Job thus spoke to the Lord: "Remember that you formed me as clay, and to earth you will make me return again. Did you not milk me like milk, and curdle me like cheese? You clothed me with skin and flesh, and wove me with bones and sinews." And having shown through these things the prior formation of the body, he thus added the hymn concerning ensoulment: "For life, he says, and mercy you have placed with me." And he also recalls the care after these things: "And your visitation has preserved my spirit." Then he proclaims the omnipotence of God. "Having these things in yourself, I know that you can do all things, and nothing is impossible for you." But with the honors of time God has honored the body, bestowing equality. For since He made the soul immortal, but the body mortal, He assigned to the body the privileges of time, so that the soul might not boast against it, having an advantage both in nature and in time. 10. - Concerning Providence. The Church was taught this doctrine concerning soul and body from the divine oracles. And it knows the God of all not only as creator, but also as guardian and ruler, and governor of all things. For it is among the most absurd things to say that he made the universe, not for his own need, but out of philanthropy alone, and then neglects what he made, and overlooks creation like some vessel without ballast and without a pilot, sent hither and thither by contrary winds, and dashed against reefs and shoals. For we abhor the atheism of Diagoras and his school; and we loathe Epicurus, who, while admitting that God exists, says that he is turned in upon himself, and is aware of none of the things that happen in creation. And we also accuse the providence of Aristotle; for he set a limit for it at the moon, accusing it of one of two things, either powerlessness or sloth; for either it does not have sufficient power for the care of all things, or being able, but slothful, it has left our affairs ungoverned. But each of these is full of blasphemy. For He who willed to create even the smallest parts of creation, how could he be called powerless? And how could he through sloth neglect these things, which he made because of the abyss of his goodness? But the providence of Plato sufficiently refutes their folly. For he said, and indeed those who think his thoughts, that the God of all provides for all things. And since God provides, the myth of fate with the destinies and the threads is driven away. For it is of the utmost folly, when God is governing, to bring in another governor for the vessel of the world. But it is necessary to distinguish in our account what things depend on the rudders of Providence, what things are assigned to the rational part of the soul, what things are natural, and what things are homonymously 83.485 called evils, not being so, but considered to be so. Of human affairs, therefore, the things good by nature are prudence, and temperance, and justice, and courage, and the other parts of virtue; but the evils are folly, and intemperance, and injustice, and cowardice, and the others, as many as are similar to these. But wealth, and poverty, and slavery, and lordship, and health, and sickness, and the other things of human

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ἄνθρωπος εἰς ψυχὴν ζῶσαν." Ἐκεῖνο δὲ τὸ ἐμφύσημα, οὐ μέρος τι τῆς θείας οὐ σίας φαμὲν, κατὰ τὴν Κέρδωνος καὶ Μαρκίωνος λύτταν· ἀλλὰ τῆς ψυχῆς τὴν φύσιν διὰ τούτου ση μαίνεσθαι λέγομεν, ὅτι πνεῦμά ἐστιν ἡ ψυχὴ, λογι κόν τε καὶ νοερόν. Κἀν τοῖς νόμοις δὲ πάλιν ὁ αὐτὸς προφήτης σαφέστερον ἡμᾶς ἐδίδαξεν, ὡς πρό τερον τὸ σῶμα διαμορφοῦται, εἶθ' οὕτως ἐμφύεται ἡ ψυχή. Περὶ γὰρ τοῦ τὴν ἐγκύμονα τετυπτηκότος ἔφη· "Ἐὰν ἐξέλθῃ ἐξεικονισμένον τὸ ἔμβρυον, ἀποτίσει ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόν 83.484 τος," καὶ τὰ ἑξῆς. Ἐὰν δὲ μὴ ἐξέλθῃ ἐξεικονισμέ νον, ἐπιζήμιον ἔσται· ταύτῃ διδάσκων, ὡς τὸ μὲν διαμεμορφωμένον ἔμψυχον, τὸ δὲ μὴ μορφωθὲν ἄψυχον. Καὶ ὁ πανεύφημος δὲ Ἰὼβ οὕτως ἔφη πρὸς τὸν Κύριον· "Μνήσθητι ὅτι πηλόν με ἔπλασας, εἰς δὲ γῆν με πάλιν ἀποστρέφεις. Ἢ οὐχὶ ὡς γάλα με ἤμελξας, ἔπηξας δέ με ἴσα τυρῷ; ∆έρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις ἐνεῖράς με." Καὶ δείξας διὰ τούτων προτέραν τοῦ σώματος τὴν διάπλασιν, οὕτως τὴν περὶ τῆς ψυχώσεως προσ τέθεικεν ὑμνῳδίαν· "Ζωὴν γὰρ, φησὶ, καὶ ἔλεον ἔθου παρ' ἐμοί." Μέμνηται δὲ καὶ τῆς μετὰ ταῦτα κηδεμονίας· "Ἡ δὲ ἐπισκοπή σου ἐφύλαττέ μου τὸ πνεῦμα." Εἶτα κηρύττει τὸ τοῦ Θεοῦ παντοδύναμον. "Ταῦτα ἔχων ἐν σεαυτῷ, οἶδα ὅτι πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐδέν." Τοῖς δὲ τοῦ χρόνου πρε σβείοις τὸ σῶμα τετίμηκεν ὁ Θεὸς, τὴν ἰσότητα πρυτανεύων. Ἐπειδὴ γὰρ ἀθάνατον ἐποίησε τὴν ψυχὴν, τὸ δὲ σῶμα θνητὸν, ἀπένειμε τῷ σώματι τὰ τοῦ χρόνου προνόμια, ἵνα ἡ ψυχὴ μὴ μεγαλαυχῇ κατὰ τούτου, καὶ κατὰ τὴν φύσιν, καὶ κατὰ τὸν χρόνον πλεονεκτοῦσα. Ιʹ. - Περὶ Προνοίας. Ταύτην ἡ Ἐκκλησία περὶ ψυχῆς καὶ σώματος παρὰ τῶν θείων λογίων ἐδιδάχθη τὴν δόξαν. Οὐ μό νον δὲ δημιουργὸν οἶδε τὸν τῶν ὅλων Θεὸν, ἀλλὰ καὶ κηδεμόνα καὶ πρύτανιν, καὶ κυβερνήτην τῶν ὅλων. Τῶν γὰρ ἄγαν ἀτοπωτάτων, πεποιηκέναι μὲν αὐτὸν τὰ σύμπαντα λέγειν, οὐ διὰ χρείαν οἰκείαν, ἀλλὰ μό νην φιλανθρωπίαν, ἀμελεῖν δὲ ὧν ἐποίησε, καὶ πε ριορᾷν τὴν κτίσιν οἷόν τι σκάφος ἀνερμάτιστόν τε καὶ ἀκυβέρνητον ὑπὸ τῶν ἐναντίων ἀνέμων τῇδε κἀκεῖσε πεμπόμενον, καὶ σκοπέλοις καὶ ῥάχεσι προσρηγνύμενον. Μυσαττόμεθα γὰρ τῶν περὶ ∆ιαγόραν τὸ ἄθεον· βδελυττόμεθα δὲ καὶ τὸν Ἐπίκουρον, εἶναι μὲν Θεὸν συγχωροῦντα, τοῦτον δὲ ἐπεστράφθαι πρὸς ἑαυτὸν λέγοντα, καὶ μηδενὸς τῶν ἐν τῇ κτίσει γινομένων αἰσθάνεσθαι. Καὶ τῆς Ἀριστοτέλους δὲ προνοίας κατηγοροῦμεν· ὅρον γὰρ αὐτῇ τέθεικε τὴν σελήνην, δυοῖν θάτερον, ἢ ἀδυνα μίαν αὐτῆς, ἢ ὄκνον κατηγορῶν· ἢ γὰρ οὐκ ἔχει δύναμιν πρὸς τὴν τῶν ὅλων ἐπιμέλειαν ἐξαρκοῦσαν, ἢ δυναμένη, ὀκνοῦσα δὲ τὰ καθ' ἡμᾶς ἀκυβέρνητα καταλέλοιπεν. Ἀλλ' ἑκάτερον βλασφημίας μεστόν. Ὁ γὰρ καὶ τὰ σμικρότατα τῆς κτίσεως μόρια δη μιουργῆσαι θελήσας, πῶς ἂν ἀδύνατος κληθείη; Πῶς δ' ἂν ἀμελήσοι δι' ὄκνον τούτων, ἃ πεποίηκε διὰ τὴν τῆς ἀγαθότητος ἄβυσσον; Ἀλλ' ἱκανῶς τὴν τούτων ἄνοιαν διελέγχει ἡ Πλάτωνος πρόνοια. Πάντων γὰρ ἔφησεν ἐκεῖνος, καὶ μὲν δὴ καὶ οἱ τὰ ἐκείνου φρο νοῦντες, προμηθεῖσθαι τὸν τῶν ὅλων Θεόν. Θεοῦ δὲ προμηθουμένου, τῆς εἱμαρμένης ὁ μῦθος μετὰ τῶν μοιρῶν καὶ τῶν νημάτων ἐλήλαται. Ἀνοίας γὰρ ἐσχάτης, τοῦ Θεοῦ κυβερνῶντος, ἕτερον τῷ σκάφει τῆς οἰκουμένης ἐπεισαγαγεῖν κυβερνήτην. Χρὴ δὲ διαιρεθῆναι τῷ λόγῳ, τίνα μὲν τῶν τῆς Προνοίας πηδαλίων ἐξήρτηται, τίνα δὲ τῷ τῆς ψυχῆς ἀπονενέ μηται λογικῷ, καὶ τίνα μὲν φυσικὰ, τίνα δὲ ὁμωνύ 83.485 μως καλεῖται, οὐκ ὄντα μὲν, νομιζόμενα δὲ εἶναι κακά. Τῶν ἀνθρωπίνων τοίνυν πραγμάτων, φύσει μὲν ἀγαθὰ, φρόνησις, καὶ σωφροσύνη, καὶ δικαιο σύνη, καὶ ἀνδρεία, καὶ τὰ ἄλλα μόρια τῆς ἀρετῆς· κακὰ δὲ, ἀφροσύνη, καὶ ἀκολασία, καὶ ἀδικία, καὶ δειλία, καὶ τὰ ἄλλα, ὅσα τούτοις προσόμοια. Πλοῦτος δὲ, καὶ πενία, καὶ δουλεία, καὶ δεσποτεία, καὶ ὑγεία, καὶ νόσος, καὶ αἱ ἄλλαι τοῦ ἀνθρωπίνου