The first part of my contentions against Eunomius has with God’s help been sufficiently established in the preceding work, as all who will may see fro

 And let no one suppose that it is through pride or desire of human reputation that I go down to this truceless and implacable warfare to engage with t

 First of all, however, I think it advisable to run briefly over our own doctrinal views and our opponent’s disagreement with them, so that our review

 But to the best of my ability I will raise my voice to rebut our enemies’ argument. They say that God is declared to be without generation, that the G

 Now if the term ungenerate did not signify the being without origin, but the idea of simplicity entered into the meaning of such a term, and He were c

 But, saith he, He is without both quantity and magnitude. Granted: for the Son also is unlimited by quantity and magnitude, and yet is He the Son. But

 But this thing he leaves untold, and only says that ungeneracy should not be predicated of God as a mere conception. For what is so spoken, saith he,

 But before we examine what he has written, it may be better to enquire with what purpose it is that he refuses to admit that ungenerate can be predica

 For after saying that the Only-begotten God is not the same in essence with the true Father, and after sophistically inferring this from the oppositio

 Accordingly, enveloping his former special-pleading in the mazy evolutions of his sophistries, and dealing subtly with the term ungenerate, he steals

 Seeing, then, the mischief resulting to the dupes of this fallacious reasoning—that to assent to His not being very God is a departure from our confes

 It will presently be time to bring to their own recollection the method of this argument. Suffice it first to say this. There is no faculty in human n

 If, then, the lower creation which comes under our organs of sense transcends human knowledge, how can He, Who by His mere will made the worlds, be wi

 How pitiable are they for their cleverness! how wretched, how fatal is their over-wise philosophy! Who is there who goes of his own accord to the pit

 This, then, was the meaning of his safe guidance on the way to what he sought—that he was not blindly led by any of the means ready to hand for his in

 He shows, I think, by the relation of these elements to each other, or rather by their distance, how far the divine nature is above the speculations o

 Knowing, then, how widely the Divine nature differs from our own, let us quietly remain within our proper limits. For it is both safer and more revere

 And on other accounts also it may be called safe to let alone the Divine essence, as unspeakable, and beyond the scope of human reasoning. For the des

 Wherefore Holy Scripture omits all idle inquiry into substance as superfluous and unnecessary. And methinks it was for this that John, the Son of Thun

 But, nevertheless, with only such a nature for their base of operations, they open their mouths wide against the unspeakable Power, and encompass by o

 I have said, then (for I make my master’s words my own), that reason supplies us with but a dim and imperfect comprehension of the Divine nature neve

 But although our great master has thus cleared away all unworthy notions respecting the Divine nature, and has urged and taught all that may be revere

 And yet it is plain to every one who has given any attention to the uses of words, that the word incorruption denotes by the privative particle that n

 While, however, we strenuously avoid all concurrence with absurd notions in our thoughts of God, we allow ourselves in the use of many diverse appella

 And if any one would distinguish such notions by words, he would find it absolutely necessary to call that which admits of no changing to the worse un

 I say, then, that men have a right to such word-building, adapting their appellations to their subject, each man according to his judgment and that t

 For God is not an expression, neither hath He His essence in voice or utterance. But God is of Himself what also He is believed to be, but He is named

 But in applying such appellations to the Divine essence, “which passeth all understanding,” we do not seek to glory in it by the names we employ, but

 But let us hear how, “in the way most needed, and the form that preceded” (for with such rhymes he again gives us a taste of the flowers of style), le

 If, then, the creation is of later date than its Creator, and man is the latest in the scale of creation, and if speech is a distinctive characteristi

 He says that God was what He is, before the creation of man. Nor do we deny it. For whatsoever we conceive of God existed before the creation of the w

 But that we might gain some sort of comprehension of what with reverence may be thought respecting Him, we have stamped our different ideas with certa

 They say that God is ungenerate, and in this we agree. But that ungeneracy itself constitutes the Divine essence, here we take exception. For we maint

 With such gibes at the term “conception,” he shows, to the best of his ability, that it is useless and unprofitable for the life of man. What, then, w

 But why enumerate the greater and more splendid results of this faculty? For every one who is not unfriendly to truth can see for himself that all els

 Now that He did not teach us such things by some visible operation, Himself presiding over the work, as we may see in matters of bodily teaching, no o

 For that one who proposes to himself to terrify or charm an audience should have plenty of conception to effect such a purpose, and should display to

 For it is not the case that, while the intelligence implanted in us by the Giver is fully competent to conjure up non-realities, it is endowed with no

 But as far as possible to elucidate the idea, I will endeavour to illustrate it by a still plainer example. Let us suppose the inquiry to be about som

 This example being understood, it is time to go on to the thing which it illustrates. This much we comprehend, that the First Cause has His existence

 Such are his charges against us not indeed his notions as expressed in his own phraseology, for we have made such alterations as were required to cor

 If, then, God gives things their names as our new expositor of the Divine record assures us, naming germ, and grass, and tree, and fruit, He must of n

 Such is the nature of this new-fangled Deity, as deducible from the words of our new God-maker. But he takes his stand on the Scriptures, and maintain

 But it may be said that the voice of the Father was addressed to the Holy Spirit. But neither does the Holy Spirit require instruction by speech, for

 But, says he, the record of Moses does not lie, and from it we learn that God spake. No! nor is great David of the number of those who lie, and he exp

 What, then, do we think of this passage? For it may be that, if we understand it, we shall also understand the meaning of Moses. It often happens that

 But to return to the matter in question. We assert that the words “He said” do not imply voice and words on the part of God but the writer, in showin

 For the case is different from that of men endowed by nature with practical ability, where you may look at capability and execution apart from each ot

 But if any one would give a more sensuous interpretation to the words “God said,” as proving that articulate speech was His creation, by a parity of r

 And the futility of such assertions may be seen also by this. For as the natures of the elements, which are the work of the Creator, appear alike to a

 And if any one cites the confusion of tongues that took place at the building of the tower, as contradicting what I have said, not even there is God s

 But some who have carefully studied the Scriptures tell us that the Hebrew tongue is not even ancient like the others, but that along with other mirac

 For to suppose that God used the Hebrew tongue, when there was no one to hear and understand such a language, methinks no reasonable being will consen

 But this is denied by Eunomius, the author of all this contumely with which we are assailed, and the companion and adviser of this impious band. For,

 On these passages it is probable that our opponents will take their stand. And I will agree for them with what is said, and will myself take advantage

 But since the nature of most things that are seen in Creation is not simple, so as to allow of all that they connote being comprehended in one word, a

 In like manner before him Jacob, having taken hold of his brother’s heel, was called a supplanter , from the attitude in which he came to the birth. F

 But I will pass over his other babblings against the truth, possessing as they do no force against our doctrines, for I deem it superfluous to linger

 To pass on, then, to what remains. He brings forward once more some of the Master’s words, to this effect: “And it is in precisely the same manner tha

 But to return. Such names are used of our Lord, and no one familiar with the inspired Scriptures can deny the fact. What then? Does Eunomius affirm th

 But, like a mighty wrestler, he will not relinquish his irresistible hold on us, and affirms in so many words, that “these names are the work of human

 “But God,” he says, “gave the weakest of terrestrial things a share in the most honourable names, though not giving them an equal share of dignity, an

 This it is that our strong-minded opponent, who accuses us of dishonesty, and charges us with being irrational in judgment,—this it is that he pretend

 But what is our author’s meaning, and what is the object of this argument of his? For no one need imagine that, for lack of something to say, in order

 He does not, in fact, partake of that dignity which the meaning of those names indicates and whereas wise Daniel, in setting right the Babylonians’ e

 But in dwelling on such nonsense I fear that I am secretly gratifying our adversaries. For in setting the truth against their vain and empty words, I

 But I fear that all we shall find in the discourse of Eunomius will turn out to be mere tumours and sea lungs, so that what has been said must necessa

 Basil, he says, asserts that after we have obtained our first idea of a thing, the more minute and accurate investigation of the thing under considera

 And Moses, seeing God in the light, and John calling Him the true Light , and in the same way Paul, when our Lord first appeared to him, and a Light s

 I have deluged my discourse with much nonsense of his, but I trust my hearers will pardon me for not leaving unnoticed even the most glaring of his in

 Then going farther, as if his object were thus far attained, he takes up other charges against us, more difficult, as he thinks, to deal with than the

 But all this is beside our purpose. Would that our charges against him were limited to this, and that he could be thought to err only in his delivery,

 But it is time to examine the argument that leads to this profanity, and see how, as regards itself, it is logically connected with his whole discours

 But in His very essence, he says, God is indestructible. Well, what other conceivable attribute of God does not attach to the very essence of the Son,

 Now that the idea of ungeneracy and the belief in the Divine essence are quite different things may be seen by what he himself has put forward. God, h

 But it will be well, I think, to pass over his nauseating observations (for such we must term his senseless attacks on the method of conception), and

 But if it were in any way possible by some other means to lay bare the movements of thought, abandoning the formal instrumentality of words, we should

 All his argument, then, in opposition to the doctrine of conception I think it best to pass over, though he charge with madness those who think that t

 But, like some viscous and sticky clay, the nonsense he has concocted in contravention of our teaching of conception seems to hold us back, and preven

 But I will pass over both this and their reading of Epicurus’ nature-system, which he says is equivalent to our conception, maintaining that the doctr

 But, says he, since God condescends to commune with His servants, we may consequently suppose that from the very beginning He enacted words appropriat

 But our pious opponent will not allow of God’s using our language, because of our proneness to evil, shutting his eyes (good man!) to the fact that fo

 But most people, perhaps, will think this too far removed from the scope of our present inquiry. This, however, no one will regard as out of keeping w

 Since, then, it is improper to regard God as the inventor of such names, lest the names even of these idol gods should seem to have had their origin f

 And if we set forth the opinion of most commentators on these words of the Psalmist, that of Eunomius regarding them will be still more convicted of f

 But the names which the Lord gives to such stars we may plainly learn from the prophecy of Esaias, which says, “I have called thee by thy name thou a

 I will pass over, then, the abuse with which he has prefaced his discussion of these matters, as when he uses such terms as “alteration of seed,” and

 I pass in silence his blasphemy in reducing God the Only-begotten to a level with all created things, and, in a word, allowing to the Son of God no hi

 For, proceeding with his discourse, he asks us what we mean by the ages. And yet we ourselves might more reasonably put such questions to him. For it

 But I think we must pass over this and all that follows. For it is the mere trifling of children who amuse themselves with beginning to build houses i

 Such is our position our adversary’s, with regard to the precise meaning of this term , is such as can derive no help from any reasonings he only sp

 He says, “The Life that is the same, and thoroughly single, must have one and the same outward expression for it, even though in mere names, and manne

 But why do we linger over these follies, when we ought rather to put Eunomius’ book itself into the hands of the studious, and so, apart from any exam

 But if he should still answer with regard to this opposition (of the Divine names), that it is only the term Father, and the term Creator, that are ap

 But let us examine a still more vehement charge of his against us it is this: “If one must proceed to say something harsher still, he does not even k

 What, then, does Eunomius say to this? “If He is imperishable only by reason of the unending in His Life, and ungenerate only by reason of the unbegin

 What, then, out of all that we have said, has stirred him up to this piece of childish folly, in which he returns to the charge and repeats himself in

 Such are the clever discoveries of Eunomius against the truth. For what need is there to go through all his argument with trifling prolixity? For in e

 Either, he says, that which is endless is distinct in meaning from that which is imperishable, or else the two must make one. But if he call both one,

 But that he himself also may be brought to the knowledge of his own trifling, we will convict him from his own statements. For in the course of his ar

 Thus far our argument goes with him. But the riddle with which he accompanies his words we must leave to those trained in the wisdom of Prunicus to in

 But let us leave this, and along with it the usual foul deluge of calumny in his words and let us go on to his subsequent quotations (of Basil). But

 But who, pray, is so simple as to be harmed by such arguments, and to imagine that if names are once believed to be an outcome of the reasoning facult

 But I do not think that we need linger on this, nor minutely examine that which follows. To the more attentive reader, the argument elaborated by our

 But now I do not know which it is best to do to pursue step by step this subject, or to put an end here to our contest with such folly. Well, as in t

 When, then, he is on the point of introducing this treatment of terms of “privation,” he takes upon himself to show “the incurable absurdity,” as he c

 Every term—every term, that is, which is really such—is an utterance expressing some movement of thought. But every operation and movement of sound th

 Well, then, if God did not exist formerly, or if there be a time when He will not exist, He cannot be called either unending or without beginning and

 Thus much, then, is known to us about the names uttered in any form whatever in reference to the Deity. We have given a simple explanation of them, un

 How it is possible, then, to assign one’s gratuities to the non-subsistent, let this man, who claims to be using words and phrases in their natural fo

 Well, if the term imperishable or indestructible is not considered by this maker of an empty system to be privative of destruction, then by a stern ne

 “But I do not see,” he rejoins, “how God can be above His own works simply by virtue of such things as do not belong to Him .” And on the strength of

 He declares that God surpasses mortal beings as immortal, destructible beings as indestructible, generated beings as ungenerate, just in the same degr

 Therefore let us again handle this dictum of his: “God is not called immortal by virtue of the absence of death.” How are we to accept this statement,

 Still I cannot see what profit there is in deigning to examine such nonsense. For a man like myself, who has lived to gray hairs , and whose eyes are

 But it is time now to expose that angry accusation which he brings against us at the close of his treatise, saying that we affirm the Father to be fro

 “The evangelist Luke, when giving the genealogy according to the flesh of our God and Saviour Jesus Christ, and stepping up from the last to the first

 With what eyes will you now dare to gaze upon your guide? I speak to you, O flock of perishing souls! How can you still turn to listen to this man who

 Such, to use your own words, is the “evil,” as one might expect, not indeed “of valuing the character for being clever before one is really such” (for

But this is denied by Eunomius, the author of all this contumely with which we are assailed, and the companion and adviser of this impious band. For, changing insolence into courtesy, I will present him with his own words. He maintains, in so many words, that he has the testimony of Moses himself to his assertion that men were endowed with the use of the things named, and of their names, by the Creator of nature, and that the naming of the things given was prior in time to the creation of those who should use them. Now, if he is in possession of some Moses of his own, from whom he has learned this wisdom, and, making this his base of operations, relies on such statements as these, viz. that God, as he himself says, lays down the laws of human speech, enacting that things shall be called in one way and not in another, let him trifle as much as he pleases, with his Moses in the background to support his assertions. But if there is only one Moses whose writings are the common source of instruction to those who are learned in the Divine Word, we will freely accept our condemnation if we find ourselves refuted by the law of that Moses. But where did he find this law respecting verbs and nouns? Let him produce it in the very words of the text. The account of the Creation, and the genealogy of the successive generations, and the history of certain events, and the complex system of legislation, and various regulations in regard to religious service and daily life, these are the chief heads of the writings of Moses. But, if he says that there was any legislative enactment in regard to words, let him point it out, and I will hold my tongue. But he cannot; for, if he could, he would not abandon the more striking evidences of the Deity, for such as can only procure him ridicule, and not credit, from men of sense. For to think it the essential point in piety to attribute the invention of words to God, Whose praise the whole world and the wonders that are therein are incompetent to celebrate—must it not be a proceeding of extreme folly so to neglect higher grounds of praise, and to magnify God on such as are purely human? His fiat preluded Creation, but it was recorded by Moses after human fashion, though Divinely issued. That will of God, then, which brought about the creation of the world by His Divine power, consisted, says our careful student of the Scriptures, in the teaching of words. And as though God had said, “Let there be a word,” or, “Let speech be created,” or, “Let this or that have such or such an appellation,” so, in advocacy of his trifling, he brings forward the fact that it was by the impulse of the Divine will that Creation took place. For with all his study and experience in the Scriptures he knows not even this, that the impulse of the mind is frequently spoken of in Scripture as a voice. And for this we have the evidence of Moses himself, whose meaning he frequently perverts, but whom on this point he simply ignores. For who is there, however slightly acquainted with the holy volume, who does not know this, that the people of Israel who had just escaped61    ἀποδράντες. So also the Paris editt. The Munich ms. has ἀποδράσαντες, which form of the aorist is not found at all in classic Greek, and is only used as Oehler notices by Epiphanius (e.g. Panar. liv. 1; lxviii. 4) and a few other writers of a debased style. from Egypt were suddenly affrighted in the wilderness by the pursuit of the Egyptians, and when dangers encompassed them on all sides, and on one side the sea cut off their passage as by a wall, while the enemy barred their flight in the rear, the people coming together to the Prophet charged him with being the cause of their helpless condition? And when he comforted them in their abject terror, and roused them to courage, a voice came from God, addressing the Prophet by name, “Wherefore criest thou unto Me?62    Exod. xiv. 15.” And yet before this the narrative makes no mention of any utterance on the part of Moses. But the thought which the Prophet had lifted up to God is called a cry, though uttered in silence in the hidden thought of his heart. If, then, Moses cries, though without speaking, as witnessed by Him Who hears, those “groanings which cannot be uttered63    Rom. viii. 26.,” is it strange that the Prophet, knowing the Divine will, so far as it was lawful for him to tell it and for us to hear it, revealed it by known and familiar words, describing God’s discourse after human fashion, not indeed expressed in words, but signified by the effects themselves? “In the beginning,” he says, “God created,” not the names of heaven and earth, but, “the heaven and the earth64    Gen. i. 1, sqq..” And again, “God said, Let there be light,” not the name Light: and having divided the light from the darkness, “God called,” he says, “the light Day, and the darkness He called Night.”

Ἀλλ' οὔ φησιν ὁ Εὐνόμιος ὁ τοιαύτας καθ' ἡμῶν τὰς λοιδορίας προφέρων, ὁ τῆς « ἐνθέσμου συνηθείας κληρονόμος τε καὶ συνήγορος »_ὑπαλλάξας γὰρ τὴν ὕβριν εἰς εὐφημίαν τοῖς ἰδίοις αὐτὸν δεξιώσομαι. ἀλλ' « αὐτὸν αὐτῷ μαρτυρεῖν τὸν Μωϋσέα » διϊσχυρίζεται « παρὰ τοῦ δημιουργήσαντος τὴν φύσιν δεδωρῆσθαι τοῖς ἀνθρώποις τῶν τε ὀνομαζομένων καὶ τῶν ὀνομάτων τὴν χρῆσιν, καὶ τήν γε τῶν δεδομένων κλῆσιν ἀνωτέραν εἶναι τῆς τῶν χρωμένων γενέσεως », οὑτωσὶ πάντα κατὰ λέξιν εἰπών. εἰ μὲν οὖν ἴδιον κέκτηταί τινα Μωϋσέα, παρ' οὗ τὰ σοφὰ ταῦτα διδάσκεται, κἀκεῖθεν ὁρμώμενος τοῖς τοιούτοις ἐπιθαρσεῖ τῶν λόγων, ὅτι « θεὸς διαθεσμοθετεῖ », καθὼς οὗτός φησι, « τῶν ἀνθρώπων τὰς ῥήσεις », οὑτωσί τε κελεύων καὶ ἑτέρως ἀπαγορεύων τὰς ἐπὶ τῶν πραγμάτων κεῖσθαι φωνάς, κεχρήσθω πρὸς τὸ δοκοῦν τοῖς λήροις, σύμμαχον ἔχων τὸν κρυπτὸν Μωϋσέα. εἰ δὲ μόνος ἐστὶ Μωϋσῆς οὗ ἡ γραφὴ κοινὸν μάθημα τοῖς τὸν θεῖον λόγον πεπαιδευμένοις ἐστί, δεξόμεθα τὴν κατάγνωσιν, εἰ ὑπὸ τῶν τοῦ Μωϋσέως ἐλεγχόμεθα λόγων. ποῦ τοίνυν τὸν περὶ ῥημάτων τε καὶ ὀνομάτων εὕρατο νόμον, ἐπ' αὐτῶν ἐκθέσθω τῶν γεγραμμένων. κοσμογένεια καὶ τῶν καθεξῆς ἀνθρώπων γενεαλογία καὶ πραγμάτων τινῶν ἱστορία καὶ ἡ ποικίλη νομοθεσία περί τε τῶν κατὰ τὴν λατρείαν καὶ τῶν κατὰ τὸν βίον παρατηρημάτων, ταῦτα τῆς Μωϋσέως γραφῆς τὰ κεφάλαια. εἰ δέ φησιν οὗτος εἶναί τινα ῥημάτων νομοθεσίαν, δειξάτω τὸν νόμον, κἀγὼ σιωπήσομαι: ἀλλ' οὐκ ἂν εἰπεῖν ἔχοι. οὐ γὰρ ἂν τῶν ἐναργεστέρων ἀφέμενος ἀποδείξεων ἐκεῖνα διεξῄει δι' ὧν καταγέλαστος μᾶλλον ἢ πιθανὸς δοκεῖ τοῖς ἀκούουσι. τὸ γὰρ οἴεσθαι τοῦτο εἶναι « τὸ » τῆς εὐσεβείας κεφάλαιον, τὸ ῥημάτων εὕρεσιν προσμαρτυρεῖν τῷ θεῷ, ᾧ μικρὸς εἰς εὐφημίαν ὅλος ὁ κόσμος καὶ τὰ ἐν αὐτῷ θαύματα, πῶς οὐ τῆς ἐσχάτης εὐηθείας ἐστὶ τῶν μεγάλων ἀφέμενον ἐκ τῶν ἀνθρωπίνων σεμνύνειν τὸ θεῖον; πρόσταγμα τῆς κτίσεως καθηγήσατο ῥηθὲν μὲν παρὰ τοῦ Μωϋσέως ἀνθρωπικῶς, θεοπρεπῶς δὲ γενόμενον. τὸ τοίνυν ποιητικὸν τῶν θείᾳ δυνάμει συνεστηκότων θέλημα τοῦτο ῥημάτων διδασκαλίαν ὁ ἀκριβὴς ἐπιΐστωρ τῶν γραφῶν ἀποφαίνεται, καὶ ὥσπερ εἰπόντος τοῦ θεοῦ γενηθήτω ῥῆμα ἢ συστήτω λόγος ἢ τόδε τοιάνδε λαχέτω τὴν κλῆσιν οὗτος εἰς συνηγορίαν προβάλλεται τῶν ἰδίων ῥημάτων τὴν ὑποστατικὴν τῆς κτίσεως ἐν τῷ θείῳ θελήματι κίνησιν, ὑπὸ πολλῆς προσοχῆς τῶν γραφῶν καὶ ἐμπειρίας οὐδὲ τοῦτο εἰδώς, ὅτι καὶ ὁρμὴ διανοίας φωνὴ πολλάκις παρὰ τῆς γραφῆς ὀνομάζεται. καὶ τούτου μάρτυς Μωϋσῆς αὐτός, ὃν πολλαχῆ παρασύρων κατὰ τοῦτο τὸ μέρος ἠγνόησε. τίς γὰρ οὐκ οἶδε τῶν καὶ ὁπωσοῦν καθωμιληκότων τῇ βίβλῳ, ὅτι κατεπλάγησαν μὲν ἀθρόως ἐν τῇ ἐρήμῳ τῶν Αἰγυπτίων τὴν ἔφοδον ὁ Ἰσραηλίτης λαός, ἄρτι τὴν Αἴγυπτον ἀποδράσαντες, πανταχόθεν δὲ προφαινομένων αὐτοῖς τῶν δεινῶν, ἐκεῖθεν τῆς θαλάσσης ἀποτειχιζούσης τὴν πάροδον, κατόπιν τῶν πολεμίων τὴν φυγὴν κωλυόντων, συστάντες πρὸς τὸν προφήτην τῆς ἀμηχανίας ταύτης ἐκεῖνον ἐπῃτιῶντο: τοῦ δὲ παραμυθουμένου τοὺς κατεπτηχότας τῷ φόβῳ καὶ εἰς προθυμίαν παραθαρσύνοντος γίνεται θεόθεν φωνὴ ὀνομαστὶ τὸν προφήτην προσκαλουμένη: Τί βοᾷς πρός με; καίτοι γε πρὸ τῶν εἰρημένων οὐδεμιᾶς ὁ λόγος ἐπιμέμνηται Μωϋσέως φωνῆς, ἀλλ' ἡ πρὸς τὸν θεὸν τοῦ προφήτου διάνοια φωνή τις ὠνομάσθη κατὰ τὸ σιωπώμενον ἐν τῷ κρυπτῷ τῆς καρδίας νοήματι βοωμένη. εἰ δὴ Μωϋσῆς βοᾷ μὴ φθεγγόμενος ὑπὸ μάρτυρι τῷ τῶν ἀλαλήτων στεναγμῶν ἐπαΐοντι, τί καινὸν εἰ καὶ τὸ θεῖον βούλημα γνοὺς ὁ προφήτης, ὡς δυνατὸν ἦν αὐτῷ τε εἰπεῖν καὶ ἡμῖν ἀκοῦσαι, διὰ τῶν γνωρίμων ἡμῖν καὶ συνήθων ἐφανέρωσε λόγων, διάλογον θεοῦ σωματικώτερον διαγράφων οὐ ῥήμασι γινόμενον, ἀλλὰ διὰ τῶν ἔργων αὐτῶν ἐκφωνούμενον; Ἐν ἀρχῇ ἐποίησε, φησίν, ὁ θεὸς οὐ τὸ ὄνομα τοῦ οὐρανοῦ καὶ τῆς γῆς, ἀλλὰ τὸν οὐρανὸν καὶ τὴν γῆν: καὶ εἶπε Γενηθήτω φῶς, οὐχὶ προσηγορία φωτός: Καὶ διακρίνας τὸ φῶς ἀπὸ τοῦ σκότους ἐκάλεσε, φησίν, ὁ θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσε νύκτα.