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he employed for successful results, it is not possible in this case properly to say that 20a connatural20 order follows upon the things done by him; for according to the will of the one choosing and according to the usefulness of the thing being accomplished, the order is introduced by those 1.1.416 who effect each particular thing. Here, therefore, since the argument of the heresy separates the Son from the natural affinity of the Father, and it thinks the same things also about the Spirit, as being alienated from the union both with the Son and the Father, and in the whole argument it is constructed that the Son is the work of the Father, and again the Spirit is the work of the Son, and all works are results of choice, not of nature, how does this man define the work of the will to be a certain 20connatural20 order of things, I do not know what he means in his argument. Is it as though the God of all created this nature in the Son and the Holy Spirit and made that which transcends substances to be such, 1.1.417 so that the one is subject to the other? And if he means these things, why did he not clarify what was said, according to what reason does he preconceive to know these things about God? Is it that in the inferiority of the works his greater power would be displayed? And who will agree with this, that a great cause and power is contemplated in the inferiority of the results? But is it then that he was not able to cause the perfect to subsist in all respects in that which is from him? And how does the 20highest and most supreme20 testify for him, if indeed he will show his power to be less than his 1.1.418 choice? Or does he say that He did not even propose for the principle of the perfect to be in that which is from him, so that the honor and glory of the one who is honored for his preeminence should not be entirely diminished. And who is so wretched as to reckon that not even the divine and blessed nature is pure from the passion of envy? What, then, is the specious reason for these things to have been so ordained by the God of all concerning the Only-begotten and the Spirit? 1.1.419 But not from there, he says. From where else, then, if not because they have an affinity according to nature, that 20the connatural20 20order20 is contemplated in them? But perhaps he calls the inferiority of substance in the Son and the Spirit the connatural aspect of the order. But I ask to learn the reason for this very thing, for which the Son is diminished in substance, since the substance and energy are found in equal and the same character- 1.1.420 istics and properties. But if the account of the substance and of the energy is not the same, but the meaning is different for each, how are the proofs for the things being sought introduced through foreign and alien things? Just as if someone, when human substance is being investigated and it is being sought whether man is a laughing animal or capable of grammar, for proof of the proposition were to adduce the construction of a house or a ship, which the builder or the shipwright constructed, then were to contend with this wise argument, that we know substances by their energies, and the energy of 1.1.421 man is the house and the ship. From these things, then, do we comprehend that man has broad nails and is laughing, O most simple one? But this, one might say, is not what is being sought, whether man has some motion and energy, but what the agent itself is according to nature; which I am far from learning from the answer. 1.1.422 For if I wished to learn something about the wind, you would not have given a complete account of what is sought by showing a pile of sand gathered by the wind or a heap of chaff or a scattering of dust. For the account of the wind is one thing, and these things shown instead of what is sought are another. How then does this man show substances by their energies and represent the reason of being of the being itself from the things that have come to be from the being? 1.1.423 Then let us also examine this: what is the 20work20 of the Father, through which he says the substance of the one who acted is comprehended? He will surely say the Son, if he were to say his usual things. But he, O most wise one, according to your argument, 20being measured by the energy that produced him20, shows only that, but what is sought is no less in

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κατορθουμένων μετεχειρίσατο, οὐκ ἔστιν ἐπὶ τούτου κυρίως λέγειν ὅτι 20συμφυής20 τις τοῖς παρ' αὐτοῦ πεπραγμένοις ἔπεστι τάξις· κατὰ γὰρ τὸ βούλημα τοῦ προαιρουμένου καὶ κατὰ τὸ χρήσιμον τοῦ ἐπιτελουμένου πράγματος ἡ τάξις παρὰ τῶν 1.1.416 τὰ καθ' ἕκαστον ἐνεργούντων ἐπάγεται. ἐνταῦθα τοίνυν ἐπειδὴ ἀποσχίζει τῆς φυσικῆς οἰκειότητος τοῦ πατρὸς τὸν υἱὸν ὁ τῆς αἱρέσεως λόγος, τὰ αὐτὰ δὲ καὶ περὶ τοῦ πνεύ ματος οἴεται, ὡς ἀπεξενωμένου τῆς τε πρὸς τὸν υἱὸν καὶ τὸν πατέρα ἑνώσεως, ἐν παντὶ δὲ τῷ λόγῳ κατασκευάζεται τὸ ἔργον εἶναι τοῦ πατρὸς τὸν υἱόν, ἔργον δὲ πάλιν τοῦ υἱοῦ τὸ πνεῦμα, πάντα δὲ τὰ ἔργα προαιρέσεως, οὐ φύσεως ἀποτελέσματα, πῶς οὗτος τὸ τοῦ θελήματος ἔργον 20συμ φυῆ20 τινα τάξιν πραγμάτων εἶναι ὁρίζεται, οὐκ οἶδα τί νοῶν ἐν τῷ λόγῳ. ὡς ταύτην τοῦ θεοῦ τῶν ὅλων τὴν φύσιν ἐπὶ τοῦ υἱοῦ καὶ τοῦ πνεύματος τοῦ ἁγίου δημιουργήσαντος καὶ τὸ ὑπερβεβηκὸς τῶν οὐσιῶν τοιοῦτον εἶναι ποιήσαντος, 1.1.417 ὥστε ὑποχειρίως ἔχειν τῷ ἑτέρῳ τὸ ἕτερον; καὶ εἰ ταῦτα νοεῖ, διὰ τί τὸ εἰρημένον οὐ διεσάφησε, κατὰ τίνα λόγον προεπινοεῖται ταῦτα περὶ θεοῦ γινώσκειν; ὡς ἐν τῇ βρα χύτητι τῶν ἔργων μείζονος ἐπιδειχθησομένης αὐτοῦ τῆς δυνάμεως; καὶ τίς τούτῳ συνθήσεται, τῷ μεγάλην αἰτίαν καὶ δύναμιν τῇ τῶν ἀποτελεσμάτων ἐνθεωρεῖσθαι βραχύ τητι; ἀλλ' ὡς οὖν οὐ δυναμένου τὸ τέλειον ἐν πᾶσι τῷ ἐξ αὐτοῦ συνυποστῆσαι; καὶ πῶς αὐτῷ συμμαρτυρεῖ τὸ 20ἀνώ τατόν τε καὶ κυριώτατον20, εἴπερ ἐλάττονα τῆς προ 1.1.418 αιρέσεως ἐπιδείξει τὴν δύναμιν; ἢ οὐδὲ προτεθεῖσθαι λέγει τὸν τοῦ τελείου λόγον τῷ ἐξ αὐτοῦ ἐγγενέσθαι, ἵνα μὴ πάντως ἡ τιμὴ καὶ ἡ δόξα τοῦ διὰ τὸ ὑπερέχον τιμωμένου κατασμικρύνηται. καὶ τίς οὕτως ἄθλιος ὥστε μηδὲ τὴν θείαν τε καὶ μακαρίαν φύσιν καθαρεύειν ἀπὸ τοῦ κατὰ τὸν φθόνον πάθους ὑπολογίζεσθαι; ποία οὖν εὐπρεπὴς αἰτία τοῦ ταῦτα οὕτω παρὰ τοῦ θεοῦ τῶν ὅλων ἐπὶ τοῦ μονο γενοῦς καὶ τοῦ πνεύματος διατετάχθαι; 1.1.419 Ἀλλ' οὐκ ἐκεῖθεν, φησίν. πόθεν οὖν ἄλλοθεν, εἰ μὴ κατὰ τὴν φύσιν οἰκείως ἔχουσιν 20ἡ συμφυὴς20 αὐτοῖς 20τάξις20 ἐνθεωρεῖται; ἀλλ' ἴσως τὸ ὑφειμένον τῆς οὐσίας ἐπὶ τοῦ υἱοῦ καὶ τοῦ πνεύματος τὸ συμφυὲς ὀνομάζει τῆς τάξεως. ἀλλ' ἐγὼ καὶ αὐτοῦ τούτου δέομαι τὴν αἰτίαν μαθεῖν, δι' ἣν ὁ υἱὸς κατὰ τὴν οὐσίαν ἠλάττωται, τῆς οὐσίας καὶ ἐνεργείας ἐν τοῖς ἴσοις καὶ τοῖς αὐτοῖς γνωρί 1.1.420 σμασί τε καὶ ἰδιώμασιν εὑρισκομένων. εἰ δὲ οὐχ ὁ αὐτὸς τῆς τε οὐσίας καὶ τῆς ἐνεργείας ὁ λόγος, ἀλλὰ διάφορον ἐφ' ἑκατέρου τὸ σημαινόμενον, πῶς διὰ τῶν ξένων καὶ ἀλλο τρίων αἱ ἀποδείξεις τοῖς ζητουμένοις ἐπάγονται; ὥσπερ ἂν εἴ τις, πολυπραγμονουμένης τῆς ἀνθρωπίνης οὐσίας καὶ ζητουμένου εἰ γελαστικὸν ζῷον ὁ ἄνθρωπος ἢ γραμματικῆς δεκτικόν, εἰς ἀπόδειξιν τοῦ προτεθέντος παραλαμβάνοι οἰκίας ἢ πλοίου κατασκευήν, ἣν ὁ οἰκοδόμος ἢ ὁ ναυπηγὸς ἐτεκτήνατο, ἔπειτα ἰσχυρίζοιτο τῷ σοφῷ τούτῳ λόγῳ, ὅτι ταῖς ἐνεργείαις τὰς οὐσίας γνωρίζομεν, ἐνέργεια δὲ τοῦ 1.1.421 ἀνθρώπου ἡ οἰκία καὶ τὸ πλοῖον. ἐκ τούτων ἄρα κατα λαμβάνομεν τὸ πλατυώνυχον καὶ γελαστικὸν εἶναι τὸν ἄν θρωπον, ἁπλούστατε; ἀλλ' οὐ τοῦτο, φαίη τις ἄν, τὸ ζητούμενόν ἐστιν, εἴ τινα κίνησιν καὶ ἐνέργειαν ὁ ἄν θρωπος ἔχει, ἀλλ' αὐτὸ τὸ ἐνεργοῦν τί ποτε κατὰ τὴν φύσιν ἐστίν· ὃ πολλοῦ δέω μαθεῖν ἐκ τῆς ἀποκρίσεως. 1.1.422 καὶ γὰρ εἰ περὶ ἀνέμου τι μαθεῖν ἐβουλόμην, οὐκ ἂν ψάμμου σωρείαν ἐξ ἀνέμου συστᾶσαν ἢ ἀχύρου θημῶνα ἢ κόνεως διάχυσιν δείξας ἐντελῆ ἂν τοῦ ζητουμένου τὸν λόγον ἀπέδωκας. ἕτερος γὰρ τοῦ ἀνέμου ὁ λόγος καὶ ἄλλα ταῦτα τὰ ἀντὶ τοῦ ζητουμένου δεικνύμενα. πῶς οὖν οὗτος ταῖς ἐνεργείαις τὰς οὐσίας δείκνυσι καὶ τὸν τοῦ εἶναι λόγον αὐτοῦ τοῦ ὄντος ἐκ τῶν γενομένων παρὰ τοῦ ὄντος παρίστησιν; 1.1.423 Εἶτα κἀκεῖνο σκοπήσωμεν, τί <τὸ> 20ἔργον20 τοῦ πατρός, δι' οὗ καταλαμβάνεσθαι λέγει τὴν οὐσίαν τοῦ ἐνεργήσαντος; τὸν υἱὸν λέξει πάντως, εἴπερ τὰ συν ήθη λέγοι. ἀλλ' οὗτος, ὦ σοφώτατε, κατὰ τὸν σὸν λόγον 20τῇ ἐργασαμένῃ αὐτὸν ἐνεργείᾳ παραμετρού μενος20 ἐκείνην δεικνύει μόνην, τὸ δὲ ζητούμενον οὐδὲν ἧττον ἐν