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being fitted to things, just as20 again 20the same things are to the same things, it is necessary for one of two things to be the case: either the thing signified is entirely different 2.1.482 or the signifying word is not different20. These and many other such things in addition to these he goes through for the construction of the goal he has set before himself, having cast out of the account certain relations and juxtapositions and form and measure and part and time and place, so that through the removal of these, unbegottenness might become indicative of substance. The construction is of this manner, but I will state the meaning in my own 2.1.483 words. 20Not something other20, he says, 20is life apart from substance, so that no composition might be conceived with respect to the simple nature, with the concept being divided into that which partakes and that which is partaken of; but that very thing20, he says, 20which is life, is substance20, philosophizing well on such matters. For no one who has sense would dispute that these things are so. 2.1.484 But how did he bring his argument to its conclusion? 20If in signifying what is without beginning20, he says, 20we signified life, and the word of truth compels us to say this life is substance, then the unbegotten20 he says 20is significative of the divine substance itself20. But as for the divine life not being begotten from another, which is what the concept of "without beginning" signifies, we ourselves also agree; but to consider that which is signified by the word "not begotten" to be substance, we think is characteristic only of those who are 2.1.485 carried away by madness. For who is so out of his mind as to declare "not being begotten" a definition of substance? For just as begetting is proper to what is begotten, so clearly also will "not being begotten" apply to what is unbegotten. That, therefore, which is not about the Father when unbegottenness is indicated, how do we posit the indication of what is not present as substance? But having granted to himself that which is conceded to him neither by us nor from the consequence of the propositions laid down, he 2.1.486 concluded that the unbegottenness of God is significative of the divine life. And so that his nonsense on this point might become most manifest, let us examine the argument in this way. For by means of those arguments by which he traced the account of substance back to unbegottenness in the case of the Father, let us examine whether we shall not equally by the same arguments trace the substance of the Son also back to unbegottenness. 2.1.487 20It is necessary20, he says, 20for the same life and that which is truly one, that there be one and the same account, even if it appears different in names and in manner and in order; for since true accounts receive their determination from the underlying and signified things, and different accounts are fitted to different things, just as again the same to the same, it is necessary for one of two things to be the case: either the thing signified is entirely different, or the signifying account is not different, with no underlying thing besides the20 life of the Son, 20on which one might either base the concept 2.1.488 or to which one might apply the different account20. Is there any inconsistency in what has been said, as if it were not proper to say or write such things about the Only-begotten? Is not the Son himself also 20a truly one life20? Is it not also fitting that in his case there be 20one and the same20 20account, even if it appears different in names or in manner and in order20? Will not also in his case 20one of the two20 of 20necessity20 hold true, 20either the thing signified is entirely different, or the signifying account is not different, with no underlying thing besides his life, on which one might either base the concept or to which one might apply the different account20? 2.1.489 Nothing from us has been mixed in with what was said by Eunomius about the Father, but we have come to the same confession and consequence, only inserting the name "1of the Son"2. If, therefore, he too is one sincere life, separated from all composition and doubleness, and no thing underlies besides the life of the Son (for how could a mixture of a foreign thing be suspected in that which is simple? For that which is conceived with another would no longer be simple), and the substance of the Father is also a simple life, and of a simple life, according to the very account of life and of simplicity, there is no difference whatever, neither

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πράγμασι συν αρμοζομένων ὥσπερ20 αὖ 20καὶ τῶν αὐτῶν τοῖς αὐτοῖς, ἐξ ἀνάγκης δεῖν δυοῖν εἶναι θάτερον, ἢ καὶ τὸ πρᾶγμα τὸ δηλούμενον πάντως ἕτερον 2.1.482 ἢ μηδὲ τὸν δηλοῦντα λόγον ἕτερον20. ταῦτα καὶ πολλὰ ἐπὶ τούτοις ἄλλα τοιαῦτα πρὸς τὴν τοῦ προτεθέντος αὐτῷ σκοποῦ κατασκευὴν διεξέρχεται, ἐκβαλὼν τοῦ λόγου σχέσεις τινὰς καὶ παραθέσεις καὶ εἶδος καὶ μέτρον καὶ μέρος καὶ χρόνον καὶ τόπον, ὡς διὰ τῆς τούτων ὑπεξαι ρέσεως τῆς οὐσίας ἐνδεικτικὴν τὴν ἀγεννησίαν γενέσθαι. ἡ δὲ κατασκευὴ τοῦτον ἔχει τὸν τρόπον, λέξω δὲ τῇ ἐμαυτοῦ 2.1.483 λέξει τὸ νόημα. 20οὐκ ἄλλη τις20, φησίν, 20ἡ ζωὴ παρὰ τὴν οὐσίαν ἐστίν, ὡς ἂν μή τις σύνθεσις περὶ τὴν ἁπλῆν νοοῖτο φύσιν, πρὸς τὸ μετέχον καὶ μετεχόμενον τῆς ἐννοίας μεριζομένης· ἀλλ' αὐτό20, φησίν, 20ὅπερ ἐστὶν ἡ ζωή, οὐσία ἐστί20, κα λῶς τὰ τοιαῦτα φιλοσοφῶν. οὐ γὰρ ἄν τις ἀντείποι τῶν νοῦν ἐχόντων μὴ ταῦτα οὕτως ἔχειν. 2.1.484 Ἀλλὰ πῶς τὸν λόγον ἐπὶ τὸν σκοπὸν συνεπέρανεν; 20εἰ τὸ ἄναρχον σημαίνοντες20, φησί, 20τὴν ζωὴν ἐση μήναμεν, ταύτην δὲ τὴν ζωὴν οὐσίαν λέγειν ὁ τῆς ἀληθείας ἀναγκάζει λόγος, αὐτῆς εἶναι τῆς θείας οὐσίας20 φησὶ 20σημαντικὸν τὸ ἀγέννη τον20. ἡμεῖς δὲ τὸ μὲν μὴ γεγεννῆσθαι παρ' ἑτέρου τὴν θείαν ζωήν, ὅπερ σημαίνει ἡ τοῦ ἀνάρχου διάνοια, καὶ αὐτοὶ συντιθέμεθα, αὐτὸ δὲ τὸ διὰ τῆς τοῦ μὴ γεγεννῆσθαι λέξεως σημαινόμενον οὐσίαν νομίζειν μόνων τῶν ἐκ μανίας 2.1.485 παραφερομένων οἰόμεθα. τίς γὰρ οὕτως ἐξέστηκεν ὡς ὁρισμὸν οὐσίας τὴν μὴ γέννησιν ἀποφήνασθαι; ὡς γὰρ οἰκείως ἔχει πρὸς τὸ γεννητὸν ἡ γέννησις, οὕτω δηλαδὴ καὶ τῷ ἀγεννήτῳ ἐφαρμοσθήσεται ἡ μὴ γέννησις. ὃ οὖν οὐκ ἔστι περὶ τὸν πατέρα τῆς ἀγεννησίας ἐνδεικνυμένης, πῶς ἡμεῖς εἰς οὐσίαν τὴν τοῦ μὴ προσόντος ἔνδειξιν συντι θέμεθα; ἀλλ' ἑαυτῷ δοὺς τὸ μήτε παρ' ἡμῶν μήτε ἐκ τῆς τῶν τεθέντων ἀκολουθίας αὐτῷ συγχωρούμενον, τὸ σημαντικὸν τῆς θείας ζωῆς τὴν ἀγεννησίαν εἶναι τοῦ θεοῦ 2.1.486 συνεπέρανεν. ὡς δ' ἂν μάλιστα καταφανὴς ὁ περὶ τὸν τόπον τοῦτον αὐτοῦ γένοιτο λῆρος, οὑτωσὶ τὸν λόγον διασκο πήσωμεν. δι' ὧν γὰρ ἐπὶ τοῦ πατρὸς εἰς τὴν ἀγεννησίαν τὸν τῆς οὐσίας περιήγαγε λόγον, ἐξετάσωμεν εἰ μὴ κατὰ τὸ ἴσον διὰ τῶν αὐτῶν ἐπιχειρημάτων καὶ τοῦ υἱοῦ τὴν οὐσίαν εἰς τὴν ἀγεννησίαν ἀνάξομεν. 2.1.487 20∆εῖ20, φησί, 20τῆς αὐτῆς ζωῆς καὶ τῆς εἰλικρι νῶς μιᾶς ἕνα καὶ τὸν αὐτὸν εἶναι λόγον, κἂν τοῖς ὀνόμασι καὶ τῷ τρόπῳ καὶ τῇ τάξει φαί νηται διάφορος· τῶν γὰρ ἀληθῶν λόγων ἐκ τῶν ὑποκειμένων καὶ δηλουμένων πραγμάτων λαμβανόντων τὴν ἐπίκρισιν καὶ τῶν ἑτέρων ἑτέροις πράγμασι συναρμοζομένων, ὥσπερ αὖ καὶ τῶν αὐτῶν τοῖς αὐτοῖς, ἐξ ἀνάγκης δεῖν δυοῖν εἶναι θάτερον, ἢ καὶ τὸ πρᾶγμα τὸ δη λούμενον πάντως ἕτερον ἢ μηδὲ τὸν δηλοῦντα λόγον ἕτερον, μηδενὸς ὑποκειμένου πράγματος παρὰ τὴν20 τοῦ υἱοῦ 20ζωήν, ᾧ τις ἂν ἢ τὴν διάνοιαν 2.1.488 ἐπερείσειεν ἢ τὸν ἕτερον λόγον ἐπιρρίψειε20. μή τίς ἐστιν ἐν τοῖς εἰρημένοις ἀναρμοστία, ὡς οὐ δέον ἐπὶ τοῦ μονογενοῦς τὰ τοιαῦτα λέγειν ἢ γράφειν; οὐχὶ καὶ ὁ υἱὸς αὐτός ἐστι 20ζωὴ εἰλικρινῶς μία20; οὐχὶ καὶ ἐπ' αὐτοῦ 20ἕνα καὶ τὸν αὐτὸν εἶναι20 προσήκει 20λόγον, κἂν τοῖς ὀνόμασιν ἢ τῷ τρόπῳ καὶ τῇ τάξει φαίνηται διάφορος20; οὐχὶ καὶ ἐπ' ἐκείνου 20τῶν δύο20 τὸ 20ἕτερον ἐξ ἀνάγκης20 στήσεται, 20ἢ καὶ τὸ πρᾶγμα τὸ δηλούμενον πάντως ἕτερον ἢ μηδὲ τὸν δη λοῦντα λόγον, μηδενὸς ὑποκειμένου πράγματος παρὰ τὴν ζωὴν αὐτοῦ, ᾧ τις ἂν ἢ τὴν διάνοιαν ἐπερείσειεν ἢ τὸν ἕτερον λόγον ἐπιρρίψειεν20; 2.1.489 οὐδὲν παρ' ἡμῶν τοῖς περὶ τοῦ πατρὸς εἰρημένοις παρὰ τοῦ Εὐνομίου ἐμμέμικται, ἀλλ' ἐπ' αὐτῆς ἤλθομεν τῆς ὁμολογίας καὶ τῆς ἀκολουθίας, μόνον "1τοῦ υἱοῦ"2 παρεν θέντες τὸ ὄνομα. εἰ οὖν καὶ αὐτὸς μία ζωὴ εἰλικρινὴς πάσης συνθέσεως καὶ διπλόης κεχωρισμένη καὶ οὐδὲν ὑπό κειται πρᾶγμα παρὰ τὴν τοῦ υἱοῦ ζωήν (πῶς γὰρ <ἂν> ἐν τῷ ἁπλῷ μίξις ἀλλοτρίου πράγματος ὑποπτεύοιτο; οὐ γὰρ ἂν ἔτι ἁπλοῦν εἴη τὸ μεθ' ἑτέρου νοούμενον), ἁπλῆ δὲ ζωὴ καὶ ἡ τοῦ πατρὸς οὐσία, ἁπλῆς δὲ ζωῆς κατ' αὐτὸν τόν τε τῆς ζωῆς καὶ τὸν τῆς ἁπλότητος λόγον οὐδεμία τίς ἐστι διαφορά, οὔτε