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of the earth; he has made lightnings for the rain; who brings forth winds out of his treasuries." And again: "Who calls for the water of the sea, and pours it out upon the face of the earth." And again: "His spirit shall blow, and the waters shall flow." And elsewhere: "Watering the mountains from his upper chambers; the earth shall be satisfied with the fruit of your works. Who makes grass to grow for the cattle, and green herb for the service of men, to bring forth bread out of the earth." And one can find countless other things in the divine Scripture, showing the providence of God. But having already written ten discourses on providence, I think it superfluous now to expand this argument. XI. - Concerning the economy of the Savior. It is necessary to show what we think concerning the divine incarnation. For this argument proclaims more clearly the forethought of the God of all. Valentinus, therefore, in the myths he fabricated, said that the Only-begotten was one, the Word another, the Christ within the pleroma another, Jesus yet another, and again another Christ who is outside. And he said that Jesus became incarnate, having put on the Christ who is outside, and having taken a body from the psychic substance; and that he made only a passage through the Virgin, having taken nothing from human nature. And Basilides likewise said the Only-begotten was one, the Word another, and Sophia another. But Cerdon, and Marcion, and Manes said that Christ appeared as a man, having nothing human. But 83.489 Cerinthus said that Jesus was born of Joseph and Mary according to the common law of men, but that the Christ from above had descended upon Jesus. But the Ebionites, and Theodotians, and Artemonians, and Photinians have said that Christ born of the Virgin was a mere man. But Arius and Eunomius said that he had taken a body, but that the divinity performed the function of the soul. But Apollinarius said that the Savior's body was ensouled, but did not have a rational soul; for the mind, he says, was superfluous, since the Word of God was present. I have set forth the opinions of most of the heresies, wishing to show the truth of the Church. For the Church names the same one, both Son, and Only-begotten, and God the Word, and Savior Lord, and Jesus Christ. But he was named only-begotten Son, and God the Word, and Lord both before the incarnation, and after the incarnation is likewise called so. But the same one was named Jesus Christ after the incarnation, having received the titles from the facts. For Jesus is interpreted as Savior, and of this Gabriel is a witness, saying to the Virgin: "You shall call his name Jesus, for he will save his people from their sins." And he was called Christ, because of the anointing of the Spirit. For the hymnist David says: "Therefore God, your God, has anointed you with the oil of gladness beyond your companions." And through the tongue of Isaiah the prophet the Lord himself said: "The Spirit of the Lord is upon me; because of which the Lord has anointed me." And the Lord himself taught us to understand the prophecy in this way. For having entered into the synagogue and taken the prophetic book, he read the aforementioned passage, and said to those present: "Today this Scripture has been fulfilled in your ears." And the great Peter preached in harmony with the prophets. For showing the mystery to those with Cornelius, he spoke thus: "You know the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit and with power." It is clear, therefore, from what has been said, that because of the

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γῆς, ἀστραπὰς εἰς ὑετὸν πεποίηκεν, ὁ ἐξάγων ἀνέμους ἐκ θησαυρῶν αὑτοῦ." Καὶ πάλιν· "Ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον τῆς γῆς." Καὶ αὖθις· "Πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα." Καὶ ἑτέρωθι· "Ποτίζων ὄρη ἐκ τῶν ὑπερῴων αὑ τοῦ, ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ. Ὁ ἐξανατέλλων χόρτον τοῖς κτήνεσι, καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων, τοῦ ἐξαγαγεῖν ἄρτον ἐκ τῆς γῆς." Καὶ μυρία δὲ ἔστιν εὑρεῖν ἕτερα παρὰ τῇ θείᾳ Γραφῇ, τοῦ Θεοῦ δεικνύοντα τὴν πρό νοιαν. Ἀλλὰ περὶ προνοίας δέκα λόγους ἤδη συγγράψας, Περιττὸν οἶμαι νῦν τοῦτον εὐρῦναι τὸν λόγον. ΙΑʹ. -Περὶ τῆς τοῦ Σωτῆρος οἰκονομίας. Περὶ τῆς θείας ἐνανθρωπήσεως τίνα φρονοῦμεν προὔργου δεῖξαι. Σαφέστερον γὰρ οὗτος ὁ λόγος τοῦ Θεοῦ τῶν ὅλων κηρύττει τὴν προμήθειαν. Ὁ μὲν οὖν Βαλεντῖνος ἐν οἷς ἀνέπλασε μύθοις, ἄλλον μὲν ἔφη τὸν Μονογενῆ, ἄλλον δὲ τὸν Λόγον, καὶ ἄλλον τὸν Χριστὸν τὸν ἐντὸς τοῦ πληρώματος, καὶ ἕτερον τὸν Ἰησοῦν, καὶ ἄλλον πάλιν τὸν ἔξω Χριστόν. Ἐνανθρωπῆσαι δὲ τὸν Ἰησοῦν ἔφη, τὸν ἔξω Χριστὸν ἐνδυσάμε νον, καὶ σῶμα ἐκ τῆς ψυχικῆς οὐσίας ἀνειληφότα· πάροδον δὲ μόνην διὰ τῆς Παρθένου ποιήσασθαι, οὐδὲν ἐκ τῆς ἀνθρωπείας φύσεως εἰληφότα. Καὶ Βα σιλίδης δὲ ὡσαύτως ἄλλον τὸν Μονογενῆ, καὶ ἄλλον τὸν Λόγον, καὶ ἑτέραν εἴρηκε τὴν Σοφίαν. Κέρδων δὲ, καὶ Μαρκίων, καὶ Μάνης, ὡς ἄνθρωπον φανῆναι τὸν Χριστὸν ἔφασαν, οὐδὲν ἀνθρώπειον ἔχοντα. Ὁ δὲ 83.489 Κήρινθος τὸν μὲν Ἰησοῦν ἐξ Ἰωσὴφ καὶ Μαρίας ἔφησε γεννηθῆναι κατὰ τὸν κοινὸν τῶν ἀνθρώπων νόμον, ἄνωθεν δὲ τὸν Χριστὸν κατεληλυθότα ἐπὶ τὸν Ἰησοῦν. Ἐβιωναῖοι δὲ, καὶ Θεοδοτιανοὶ, καὶ Ἀρτεμωνιανοὶ, καὶ Φωτεινιανοὶ, ψιλὸν ἄνθρωπον εἰρήκασιν ἐκ τῆς Παρθένου τὸν Χριστὸν γεγεννῆσθαι. Ἄρειος δὲ καὶ Εὐνόμιος, σῶμα μὲν αὐτὸν ἔφασαν εἰληφέναι, τὴν θεότητα δὲ τῆς ψυχῆς ἐνηργηκέναι τὴν χρείαν. Ὁ δὲ Ἀπολινάριος, ἔμψυχον μὲν ἔφησεν εἶναι τοῦ Σωτῆρος τὸ σῶμα, οὐ μὴν τὴν λογικὴν ἐσχηκέναι ψυχήν· περιττὸς γὰρ ἦν, φησὶν, ὁ νοῦς, τοῦ Θεοῦ Λόγου παρόντος. Τὰς δὲ τῶν πλειόνων αἱρέσεων τέ θεικα δόξας, δεῖξαι βουλόμενος τὴν τῆς Ἐκκλησίας ἀλήθειαν. Τὸν γὰρ αὐτὸν ἡ Ἐκκλησία, καὶ Υἱὸν, καὶ Μονογενῆ, καὶ Θεὸν Λόγον, καὶ Σωτῆρα Κύριον, καὶ Ἰησοῦν Χριστὸν ὀνομάζει. Ἀλλ' Υἱὸς μὲν μονογενὴς, καὶ Θεὸς Λόγος, καὶ Κύριος καὶ πρὸ τῆς ἐνανθρωπήσεως ὠνομάζετο, καὶ μετὰ τὴν ἐνανθρώ πησιν ὡσαύτως καλεῖται. Ἰησοῦς δὲ Χριστὸς μετὰ τὴν ἐνανθρώπησιν ὁ αὐτὸς ὠνομάσθη, ἀπὸ τῶν πρα γμάτων τὰς προσηγορίας δεξάμενος. Ἰησοῦς μὲν γὰρ ὁ Σωτὴρ ἑρμηνεύεται, καὶ τούτου μάρτυς ὁ Γαβριὴλ, πρὸς τὴν Παρθένον εἰπών· "Καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ." Χριστὸς δὲ προσηγορεύθη, διὰ τὸ χρίσμα τοῦ Πνεύματος. Ὁ μὲν γὰρ ὑμνοποιὸς ∆αβὶδ λέγει· "∆ιὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου." ∆ιὰ δὲ τῆς Ἡσαΐου τοῦ προφήτου γλώττης αὐτὸς ὁ ∆εσπότης ἔφη· "Πνεῦμα Κυρίου ἐπ' ἐμέ· οὗ εἵνεκεν ἔχρισέ με Κύριος." Οὕτω δὲ τὴν προφητείαν νοεῖν αὐτὸς ἡμᾶς ὁ ∆εσπότης ἐδίδα ξεν. Εἰς γὰρ τὴν συναγωγὴν εἰσελθὼν, καὶ τὸ προ φητικὸν βιβλίον λαβὼν, ἀνέγνω μὲν τὸ εἰρημένον χωρίον, ἔφη δὲ πρὸς τοὺς παρόντας· "Σήμερον ἐπληρώθη ἡ Γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν." Συνῳδὰ δὲ τοῖς προφήταις καὶ ὁ μέγας ἐκήρυξε Πέ τρος. Τοῖς γὰρ περὶ τὸν Κορνήλιον ἐπιδεικνὺς τὸ μυστήριον οὕτως ἔφη· "Ὑμεῖς οἴδατε τὸ ῥῆμα τὸ γενόμενον καθ' ὅλης τῆς Ἰουδαίας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει." ∆ῆλον τοίνυν ἐκ τῶν εἰρημένων, ὡς διὰ τὸ