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announces and accomplishes for him his arrival to him. The causes of the hatred—for it is necessary to speak also about these things—were some other things, of which there is not much to say, but the worst was that those around the bishop of Ephesus and many of the hierarchs, having suffered much to accept the peace, thus were scarcely brought to yield and seemed to be at peace, soothing their conscience not so much from the scriptures—for there was not time for this—but from the fact that many such things had often been arranged by the church for the sake of greater goods, as one of the orators might say antithetically, when something not good happens and through that very deed a greater good results; for thus Paul had his head shaved and purified himself and circumcised Timothy, thus Theodore of Mopsuestia was not anathematized by the third council, thus before this the great Basil accepted the gifts of Valens brought to the church, thus this and that, so that one might not speak of each one, were done, having been approved by those then in charge of affairs. Thus, therefore, these men also accepted the peace, so as to even confess that a mistake had been made by them, if one were to examine it for security, and that the apostates were being treated piously, as if they were very precise in regard to the orthodox faith. But to him it was not pleasing thus, but unless he could show from the scriptures that the former were in error, who indeed did not accept the peace with them, he did not consider life worth living. Therefore he also established frequent synods and summoned many even from outside and unrolled books and set forth many others, showing that the peace had security, and he greedily gathered most things. For it was necessary that Damascene and the divine Maximus 609 and in addition to these the divine Tarasius, and to say the same thing, also the entire seventh council, because they all undersigned his confession, the one sent to the Easterns, and through the addition there on such a theology—for we are taught by them to say "proceeding from the Father through the Son"—it was necessary, therefore, holding these forth, both to be healed and to heal as far as the addition was concerned and to attempt no explanations, but he brought together many things from the scriptures. And finding the great Basil adapting the 'from' the Son into 'through', as if the prepositions were interchangeable, as in "I have gotten a man through God," that is, "from God," and "born of a woman," that is, "through a woman," lest, he says, the divine apostle should hint at the heresy of 'as through a channel', collecting these and similar things daily, he adduced many things of 'from' for 'through' and from there, supposedly, he cured the 'from'. But finding the saying of the divine Damascene which says, "Projector through the Word of the manifesting Spirit" and taking "projector" as "cause," he did not say the Son was the cause of the Spirit, but he confessed the Father to be the cause of the Spirit through the Son, since the Father is also called the projector, or rather cause, of the Spirit through the Word. Some did not accept this saying as a spurious offspring of the father Damascene; but some who did accept it changed "projector" to "provider" and they did not take the "manifesting" as referring to existence, but to the eternal manifestation. Nevertheless, such things also provided occasions for great scandals to those who came later, just as indeed also the saying of the father Gregory of Nyssa, that which is put forward by way of division and speaking somehow thus: "we believe in the cause, and in that which is from the cause, and in that which is from the cause, we conceive again another difference; for the one is immediately from the first, the other is through that which is immediately from the first, the mediation of the Son both preserving for himself the state of being only-begotten and not excluding the Spirit from the relation to the Father." These things the one acting as patriarch introduced, showing that the mediation of the Son necessarily introduces the 'through' and through this accepting the 'from' of the Italians, 611 as if the prepositions were interchangeable. But those around the bishop of Ephesus and Meletius of Athens and many others were scandalized, a lesser evil than the greater evil of seeming to disturb dogmas the

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ναγγέλλει καί οἱ ἀνύει τὴν πρὸς ἐκεῖνον ἄφιξιν. Τὰ δὲ τῆς ἀπεχθείας αἴτια ἀναγκαῖον γὰρ καὶ περὶ τούτων εἰπεῖνἦσαν μέν τινα καὶ ἄλλα, ὧν οὐ πολὺς λόγος, τὸ δὲ χείριστον ὅτι οἱ περὶ τὸν Ἐφέσου καὶ πολλοί τινες τῶν ἀρχιερέων, πολλὰ παθόντες πρὸς τὸ καταδέξασθαι τὴν εἰρήνην, οὕτω μόλις καθυπεκλίθησαν καὶ τῷ δοκεῖν εἰρήνευον, θεραπεύοντες τὴν συνείδησιν οὐκ ἀπὸ γραφῶν μᾶλλονοὐ γὰρ ἦν ἐκ τούτων καιρός, ἀλλ' ἐκ τοῦ πολλὰ τοιαῦτα πολλάκις οἰκονομηθῆναι τῇ ἐκκλησίᾳ χάριν μειζόνων καλῶν, ἀντιστατικῶς εἴποι ἄν τις τῶν ῥητορευόντων, ὅταν τι τῶν οὐ καλῶν γένηται καὶ δι' αὐτοῦ τοῦ πεπραγμένου μεῖζον ἀπαντήσῃ καλόν· οὕτω γὰρ καὶ Παῦλον ξυρίσασθαι καὶ ἁγνεῦσαι καὶ περιτεμεῖν Τιμόθεον, οὕτω τὸν Μοψουεστίας μὴ ἐκκηρυχθῆναι παρὰ τῆς τρίτης συνόδου Θεόδωρον, οὕτω πρὸ τούτου τὸν μέγαν Βασίλειον τὰ τοῦ Οὐάλεντος δῶρα τῇ ἐκκλησίᾳ προσα γόμενα δέχεσθαι, οὕτω τὰ καὶ τά, ἵνα μὴ καθ' ἕκαστον λέγοι τις, δοκιμα σάντων τῶν ἐπὶ τῶν πραγμάτων τότε, πεπρᾶχθαι. Οὕτω τοίνυν καὶ οὗτοι τὴν εἰρήνην ἐδέχοντο, ὥστε καὶ προσομολογεῖν ἡμαρτῆσθαι σφίσιν, ἤν τις σκοποίη πρὸς τἀσφαλές, καὶ τοῖς ἀποστατοῦσιν ὁσίως προσφέρεσθαι, ὡς ἀπηκριβωμένοις μάλα πρὸς τὸ ὀρθόν. Τῷ δὲ οὐκ ἦν ἀρεστὸν οὕτω, ἀλλ' εἰ μὴ δεικνύοι καὶ σφάλλοντας τοὺς προτέρους δῆθεν ἐκ τῶν γραφῶν, οἳ δὴ καὶ τὴν πρὸς ἐκείνους εἰρήνην οὐ κατεδέχοντο, οὐδὲ βιωτὸν εἶχε τὸν βίον. Ὅθεν καὶ συχνὰς συνόδους καθίστα καὶ προσεκαλεῖτο πολλοὺς καὶ τῶν ἔξω καὶ βίβλους ἀνείλιττε καὶ ἄλλας ἐξετίθετο πλείστας, δεικνύων ὡς εἶχε τὴν εἰρήνην τὸ ἀσφαλὲς ἔχουσαν, καὶ τὰ πλεῖστα προσελιχνεύετο. ∆έον γὰρ ∆αμασκηνόν τε καὶ τὸν θεῖον Μάξιμον 609 καὶ ἐπὶ τούτοις τὸν θεῖον Ταράσιον, ταὐτὸν δ' εἰπεῖν καὶ τὴν ἑβδόμην σύνοδον πᾶσαν, ὅτι καὶ πάντες τὴν ἐκείνου ὁμολογίαν, τὴν πρὸς τοὺς ἀνατολικοὺς πεμφθεῖσαν, ὑπεσημήναντο, καὶ διὰ τῆς ἐκεῖσε προσθήκης ἐπὶ τῇ τοιαύτῃ θεολογίᾳἐκ Πατρὸς γὰρ διὰ τοῦ Υἱοῦ ἐκπορεύεσθαι διδασκόμεθα παρ' ἐκείνων λέγειν, δέον οὖν, ταύτας προϊσχόμενον, καὶ αὐτὸν ὅσον ἐπὶ τῇ προσθήκῃ καὶ θεραπεύεσθαι καὶ θεραπεύειν καὶ μηδὲν παρεγχειρεῖν ἐξηγήσε σιν, ὁ δὲ πολλὰς τῶν γραφῶν συνεφόρει. Καὶ τὸν μέγαν Βασίλειον εὑρὼν τὴν ἐπὶ τοῦ Υἱοῦ ἐκ εἰς τὴν διὰ μεθαρμόζοντα, ὡς ὑπαλλαττομένων τῶν προθέ σεων, ὡς τὸ Ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ, τουτέστιν ἐκ τοῦ Θεοῦ, καὶ Γεννώμενον ἐκ γυναικός, τουτέστι διὰ γυναικός, ἵνα μὴ τὴν ὡς διὰ σωλῆνος αἵρεσιν, φησί, παρεμφήνῃ ὁ θεῖος ἀπόστολος, ταῦτα καὶ τὰ τοιαῦτα ὁσημέραι συνερανιζόμενος, πολλὰ καὶ τῶν ἐκ εἰς τὴν διὰ παρεξῆγε κἀντεῦθεν δῆθεν τὴν ἐκ ἐθεράπευε. Τὴν δὲ τοῦ θείου ∆αμασκηνοῦ ῥῆσιν εὑρὼν τὴν ∆ιὰ Λόγου προβολεὺς ἐκφαντορικοῦ Πνεύματος λέγουσαν καὶ τὸ προβολεὺς εἰς τὸ αἴτιος μεταλαμβάνων, αἴτιον μὲν οὐκ ἔλεγε τὸν Υἱὸν τοῦ Πνεύματος, αἴτιον δὲ διὰ τοῦ Υἱοῦ τὸν Πατέρα τοῦ Πνεύματος ὡμολόγει, ἐπεὶ καὶ διὰ Λόγου προβολεύς, εἴτ' οὖν αἴτιος, λέγεται τοῦ Πνεύματος ὁ Πατήρ. Ταύτην τὴν ῥῆσίν τινες μὲν ὡς νόθον γέννημα τοῦ πατρὸς ∆αμασκηνοῦ οὐκ ἐδέχοντο· τινὲς δὲ καὶ δεχόμενοι μετήμειβον τὸ προβολεὺς εἰς τὸ παροχεὺς καὶ τὴν ἐκφαντορίαν οὐκ εἰς τὴν ὕπαρξιν ἐξελαμβάνοντο, ἀλλ' εἰς τὴν ἐς ἀΐδιον ἔκφανσιν. Μέντοι γε καὶ σκανδάλων μεγάλων ἀφορμὰς τὰ τοιαῦτα παρέσχον τοῖς ὕστερον, ὥσπερ δῆτα καὶ τὸ τοῦ Νύσσης Γρηγορίου πατρὸς ῥητόν, τὸ κατὰ διαίρεσιν προαγόμενον καὶ οὕτω πως λέγον ὡς τὸ μὲν αἴτιον πιστεύειν, τὸ δὲ ἐκ τῆς αἰτίας, τοῦ δὲ ἐξ αἰτίας ὄντος, πάλιν ἄλλην διαφορὰν ἐννοοῦμεν· τὸ μὲν γὰρ προσεχῶς ἐκ τοῦ πρώτου, τὸ δὲ διὰ τοῦ προσεχῶς ἐκ τοῦ πρώτου, τῆς τοῦ Υἱοῦ μεσιτείας καὶ ἑαυτῷ τὸ μονογενὲς φυλαττούσης καὶ τὸ Πνεῦμα τῆς τοῦ Πατρὸς σχέσεως μὴ ἀπειργούσης. Ταῦτα μὲν ὁ πατριαρχεύων εἰσῆγε, δεικνὺς τὴν μεσιτείαν τοῦ Υἱοῦ ἐξ ἀνάγκης εἰσάγουσαν τὴν διὰ καὶ διὰ ταύτης τὴν ἐκ τῶν Ἰταλῶν προσιέμενος, 611 ὡς ἀντιπαραχωρουσῶν τῶν προθέσεων. Οἱ δὲ περὶ τὸν Ἐφέσου καὶ τὸν Ἀθηνῶν Μελέτιον καὶ ἄλλοι πλεῖστοι ἐσκανδαλίζοντο, μείζονος κακοῦ τοῦ δοκεῖν παρακινεῖν δόγματα ἔλαττον κακὸν τὸ