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saving, causing bodies to grow, providing for all things, governing, healing, royal, judging, proclaiming the piety of the Father. 4.5.1 Therefore, over all created things in general one must marvel at one divine power, and not consider there to be many. For one is the universal world-creating power and one is the Word, the creator of all things, in the beginning with God, for "in the beginning was the Word, and the Word was with God, and the Word was God"; 4.5.2 whom one must truly not be ignorant of, but worship and honor worthily, because indeed "all things through him" not only were established in the beginnings of all things, but also forever both have been and are, "and without him was not anything made that was made." For whether there is any life in existing things, "that which has been made, in him was life," for "from him" and "through him" is both the giving of life and soul to all things, whether rhythm or beauty or harmony or order or mixture or substance or quality or magnitude, one Word of all things holds together and orders all things, and one world-creating power of God governs all things. 4.5.4 For just as in the case of our own body the difference of the parts is great and varied, but the creative power of the whole is one—for the nature of the head did not come to be by one power of God, and that of the eyes by another, and of the ears by another, and of the feet by another, so also of the entire universe one universal divine power presides, the same would be the creator of heaven and of the stars, and of the creatures in the air and on the earth and in the sea, and of the elements both universal and particular, and also of all kinds of natures, both of genera and of species. 4.5.5 and there is not one creative power for fire and another for water, and again another for earth and for air; but one and the same is the "artificer" and "wisdom" of all things, and the world-creator is this very one spoken of by us as God, the creator of all things, the Word of God. 4.5.6 And the friendship of the elements toward one another bears witness to these things, proving by the intermingling of their combinations that the nature of all things is kindred and sisterly, and as it were the work of one architect. For the earth, the heavy element, being borne upon the waters, and not being drawn to the depths by the solidity of its nature, but being ever borne aloft and not sinking, bears witness to the word of God and the will of God and the power of God. 4.5.7 And again, the communion of the moist substance with the dry, showing no destructiveness, nor suddenly flooding everything, but being bound by the unspeakable will of God, again presents the one and the same Word of God. 4.5.8 And what of this? Fire, although of a caustic and destructive nature, yet lurking in wood and mingled in the bodies of all kinds of animals, and conjoined with earth and water and air, and then supplying to all things by reason and measure what is needful, as much as might be for the benefit of each, having forgotten its own power, does it not seem to you to serve again the word and power of God? And when you see the alternating motions of day and night, and the increases and decreases of hours and seasons, and the cycles of years and periods of time, and the whirlings of the stars, and the courses of the sun, and the turnings of the moon, and the sympathies and antipathies of all things, and one order from all these things, is it right for you to declare irrationality and chance and randomness to be the cause of all things, or rather to praise the true Word of God and the wisdom of God and the power of God, and this as one and not many? 4.5.9 Since even in a human being one soul and one rational power might become the creator of many things at once, by which the same power, having learned many things, might set about farming and shipbuilding and steering and building; and one mind and reason in a human being might at some time receive the knowledge of ten thousand things, the same person will do geometry and astronomy, and will teach the principles of grammar, and will preside over medicine both in its studies and in its practical applications; and yet no one has ever considered there to be more than one soul in one body, nor marveled at many powers of a human being on account of the reception of many kinds of knowledge. 4.5.10 And if someone, finding formless clay matter, and then softening it with his hands, imposes the form of an animal, the head in one shape, and hands and feet in another, and

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σωτήριον, σωμάτων αὐξητικόν, πάντων προνοητικόν, κυβερνητικὸν θεραπευτικὸν βασιλικὸν κριτικόν, πατρὸς εὐσεβείας ἀπαγγελτικόν. 4.5.1 ∆ιὸ καὶ ἐπὶ πάντων καθόλου τῶν δημιουργημάτων μίαν χρεὼν θείαν δύναμιν ἀποθαυμάζειν, ἀλλ' οὐ πολλὰς ἡγεῖσθαι. μία γὰρ ἡ καθόλου κοσμοποιὸς δύναμις καὶ εἷς ὁ τῶν ὅλων δημιουργὸς λόγος ἐν ἀρχῇ πρὸς τὸν θεόν, ὅτι «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος»· 4.5.2 ὃν δεῖ ἀληθῶς μὴ ἀγνοεῖν, σέβειν δὲ καὶ τιμᾶν ἐπαξίως, ὅτι δὴ «πάντα δι' αὐτοῦ» οὐ μόνον ἐν ἀρχαῖς τῶν ὅλων συνέστη, ἀλλὰ καὶ εἰς ἀεὶ γέγονέν τε καὶ γίνεται, «καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν». εἴτε γὰρ ζωή τίς ἐστιν ἐν τοῖς οὖσιν, «ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν», «ἐξ αὐτοῦ» γὰρ καὶ «δι' αὐτοῦ» ἡ τῶν ὅλων ζώωσίς τε καὶ ψύχωσις, εἴτε ῥυθμὸς εἴτε κάλλος εἴτε ἁρμονία εἴτε τάξις εἴτε σύγκρασις εἴτε οὐσία εἴτε ποιότης εἴτε μέγεθος, πάντα εἷς ὁ τῶν ὅλων συνέχει καὶ διακοσμεῖ λόγος καὶ μία θεοῦ δύναμις κοσμοποιὸς ἡγεῖται ἁπάντων. 4.5.4 ὡς γὰρ ἐπὶ τοῦ καθ' ἡμᾶς σώματος πολλὴ μὲν τυγχάνει καὶ ποικίλη τῶν μερῶν ἡ διαφορά, μία δὲ ἡ τοῦ παντὸς δύναμις δημιουργός οὐ γὰρ ἄλλῃ θεοῦ μὲν δυνάμει κεφαλῆς ὑπέστη φύσις, ἄλλῃ δὲ ὀφθαλμῶν, ἑτέρᾳ δὲ ὤτων, ἑτέρᾳ δὲ ποδῶν, οὕτω καὶ τοῦ σύμπαντος κόσμου μία καθόλου θεία δύναμις ἐπιστατοῦσα ἡ αὐτὴ ἂν εἴη καὶ οὐρανοῦ καὶ ἀστέρων, τῶν τε ἐν ἀέρι καὶ γῇ καὶ θαλάττῃ ζῴων, στοιχείων τε τῶν καθόλου καὶ τῶν κατὰ μέρος, καὶ ἔτι φύσεων παντοίων γενικῶν τε καὶ τῶν κατ' εἶδος δημιουργός. 4.5.5 καὶ οὐκ ἄλλη μὲν πυρὸς ἑτέρα δ' ὕδατος καὶ γῆς πάλιν ἄλλη καὶ ἀέρος ποιητικὴ δύναμις· ἀλλὰ μία καὶ ἡ αὐτὴ τῶν ὅλων «τεχνῖτις» «σοφία», καὶ κοσμοποιὸς αὐτὸς οὗτος ἡμῖν ὁ θεολογούμενος τῶν ὅλων ὁ δημιουργὸς τοῦ θεοῦ λόγος. 4.5.6 μαρτυρεῖ δὲ τούτοις ἡ πρὸς ἄλληλα τῶν στοιχείων φιλία, τῇ τῶν συγκράσεων ἐπιμιξίᾳ συγγενῆ καὶ ἀδελφὴν καὶ ὥσπερ ἑνὸς ἀρχιτέκτονος ἔργον τὴν τῶν ὅλων φύσιν ἀπελέγχουσα. γῆ τε γὰρ τὸ βαρὺ στοιχεῖον ἐφ' ὑδάτων ὀχουμένη, καὶ μὴ τῷ στερεμνίῳ τῆς φύσεως κατὰ βάθους ἑλκομένη, μετέωρος δ' ἀεὶ φερομένη καὶ μὴ καταδυομένη, θεοῦ λόγῳ καὶ θεοῦ βουλῇ καὶ δυνάμει μαρτυρεῖ. 4.5.7 ὑγρᾶς τε αὖ πάλιν οὐσίας ἡ πρὸς τὸ ξηρὸν κοινωνία μηδὲν φθόρον ἐπιδεικνυμένη, μηδ' ἀθρόως τὸ πᾶν ἐπιλιμνάζουσα, νεύματι δ' ἀρρήτῳ θεοῦ πεπεδημένη, ἕνα πάλιν καὶ τὸν αὐτὸν λόγον τοῦ θεοῦ παρίστησιν. 4.5.8 τί δέ; τὸ πῦρ, καίτοι καυστικῆς καὶ φθαρτικῆς φύσεως, ἔπειτα ξύλοις φωλεῦον καὶ παντοίοις ζῴων σώμασιν ἀνακεκραμένον, γῇ τε καὶ ὕδατι καὶ ἀέρι συνεστοιχειωμένον, κἄπειτα λόγῳ καὶ μέτρῳ τοῖς πᾶσιν τὸ δέον, ὅσον ἂν ἑκάστῳ γένοιτο πρὸς ὠφελείας, ἐπιχορηγοῦν, τῆς δ' οἰκείας δυνάμεως ἐπιλελησμένον, οὔ σοι δοκεῖ πάλιν θεοῦ λόγῳ καὶ δυνάμει δουλεύειν; ἡμέρας δὲ καὶ νυκτὸς ἀμοιβαίας ὁρῶντι κινήσεις, ὡρῶν τε καὶ καιρῶν τοτὲ μὲν αὐξήσεις τοτὲ δὲ μειώσεις, κύκλους τε ἐνιαυτῶν καὶ περιόδους χρόνων, ἄστρων τε περιδινήσεις, ἡλίου τε δρόμους, καὶ σελήνης τροπάς, συμπαθείας τε καὶ ἀντιπαθείας ἁπάντων, καὶ κόσμον ἕνα τούτων ἐξ ἁπάντων, ἆρά σοι τὴν ἀλογίαν καὶ τὸ εἰκῆ καὶ ὡς ἔτυχεν αἰτίαν εἶναι τῶν ὅλων θεμιτὸν ἀποφαίνεσθαι, ἢ λόγον ὡς ἀληθῶς θεοῦ καὶ θεοῦ σοφίαν καὶ θεοῦ δύναμιν, καὶ ταύτην μίαν ἀλλ' οὐ πολλὰς ἀνυμνεῖν; 4.5.9 Ἐπεὶ καὶ ἐν ἀνθρώπῳ μία ψυχὴ καὶ μία λογικὴ δύναμις πλείστων ὁμοῦ γένοιτ' ἂν δημιουργός, ᾗ καὶ γεωργεῖν ἡ αὐτὴ καὶ ναυπηγεῖν καὶ κυβερνᾶν καὶ οἰκοδομεῖν πολλὰ μαθοῦσα ἐπιβάλλοιτο· καὶ εἷς νοῦς ἐν ἀνθρώπῳ καὶ λογισμὸς δέξαιτ' ἄν ποτε μυρίων ἐπιστήμας, γεωμετρήσει τε ὁ αὐτὸς καὶ ἀστρονομήσει, καὶ λόγους γραμματικῆς παραδώσει, καὶ ἰατρικῆς ἔν τε μαθήμασιν καὶ τοῖς κατὰ χεῖρας προστήσεται· καὶ οὔπω γε οὐδεὶς πώποτε πλείους ἐν ἑνὶ σώματι ψυχὰς ἡγήσατο εἶναι, οὐδὲ πολλὰς ἐθαύμασεν ἀνθρώπου δυνάμεις διὰ τὴν τῶν πολλῶν μαθημάτων ὑποδοχήν. 4.5.10 εἰ δὲ καὶ ἄμορφον ὕλην πηλοῦ τις εὑρὼν κἄπειτα χερσὶν ἁπαλύνας ἐπιθήσει ζῴου μορφήν, ἄλλῳ μὲν σχήματι κεφαλήν, χεῖρας δὲ καὶ πόδας ἑτέρως, καὶ