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David and the race from David is pre-conceived insofar as he is David, since the particularity of David begins from David and he himself is the foundation of all who come from him, but since these things fall short, inasmuch as there are other communities of all men to one another, such as those of brothers; but in the case of the Father and the Son there is nothing of the sort, but the whole is Father as beginning and Son from the beginning. Therefore there is no division of the first into the second as in the case of bodies, but a begetting. For neither is the particularity of the Father divided, as it were, into the Son, but that of the Son has shone forth from that of the Father; the same in otherness and the other in sameness, inasmuch as it is said that the Father is in the Son and the Son in the Father. For neither will otherness simply preserve the truth of the sonship, nor again will sameness preserve the indivisibility of the hypostasis, but each is intertwined and of a single form; the same otherwise and the other likewise, so that one might force the words, not reaching the meaning, the Lord confirming for us the concept both in presenting the Father as greater in equality, and the Son as having equality in subordination; which he taught us to understand in a light of the same form, but subordinate, not altering the substance, but contemplating the same thing as transcendent and in subordination. For some, having accepted the substance in no sameness, bring the likeness from without and add it to the Son, which indeed extends even to men who are made like God. But others, knowing that likeness is fitting for creatures, unite the Son to the Father in sameness, but in a subordinate sameness, so that He is not the Father Himself nor a part of the Father, which things are powerfully represented by "another is the Son," thus God, not as that one, but as from that one, not the prototype, but the image. This one is consubstantial exceptionally beyond all things and in a unique way, not as things of the same kind, not as things that are divided off, but as from the one kind and form of divinity, one and only offspring by an indivisible and incorporeal procession, by which the begetter, remaining in the begetting particularity, came forth into the begotten particularity.

363. To Apollinaris

363.1 To my master, the most revered brother Apollinaris, Basil.

We have missed the opportunities through which it was possible to address your reverence, although we would have gladly written in addition to those letters. For we were pleased that you kept silent your pleasure in those matters. For truly you seemed to us to be one who is wise, while the interpreters are but flitting shadows, so securely do you guide the explanation of the thought. And now indeed a greater love for the knowledge of the divine oracles takes hold of my soul. Therefore I hesitate to propose to you some of the difficult questions, lest I seem to be filled with boldness beyond measure. But again, I cannot endure to be silent, being in travail and desiring to gain yet more. Therefore it seemed best to me to ask you whether you permit us, O wonderful one, to ask something of the difficult questions, or whether we must keep silent. Whichever you answer, we will observe this for the future. May we have you in good health and cheerful and praying for us always.

364. To Basil, Apollinaris

364.1 To my master, the most desired brother Basil, Apollinaris in

the Lord, greetings. Where was I myself, master, and where is the most desired voice and the customary letter? Why do you not defend us when present, or exhort us when absent, when so great a war has broken out against piety and we are crying out as if in the midst of battle to our comrades because of the violence of the enemy? But as for you, not even how we might seek

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∆αβὶδ καὶ τοῦ γένους τοῦ ἐκ ∆αβὶδ προεπινοεῖται καθὸ ∆αβίδ, ἐπείπερ ἡ τοῦ ∆αβὶδ ἰδιότης ἀπὸ τοῦ ∆αβὶδ ἄρχεται καὶ ἡ ὑπόθεσις τῶν ἐξ αὐτοῦ πάντων αὐτός, ἀλλ' ἐπειδὴ ταῦτα ἀπολείπεται καθό εἰσιν ἕτεραι κοινότητες ἀνθρώπων ἁπάντων πρὸς ἀλλήλους, οἷαι ἂν ἀδελφῶν· ἐπὶ δὲ Πατρὸς καὶ Υἱοῦ τοιοῦ τον οὐκ ἔστιν, ἀλλὰ τὸ ὅλον Πατὴρ ἀρχὴ καὶ Υἱὸς ἐκ τῆς ἀρχῆς. Οὐκοῦν οὐδὲ ἀπομερισμὸς τοῦ προτέρου εἰς τὸ δεύ τερον ὥσπερ ἐπὶ σωμάτων, ἀλλ' ἀπογέννησις. Οὐδὲ γὰρ ἡ Πατρὸς ἰδιότης καθάπερ εἰς Υἱὸν ἀπομεμέρισται, ἀλλ' ἡ τοῦ Υἱοῦ ἐκ τῆς τοῦ Πατρὸς ἐκπέφηνε· ταὐτὸν ἐν ἑτερότητι καὶ ἕτερον ἐν ταὐτότητι, καθὸ λέγεται Πατέρα εἶναι ἐν Υἱῷ καὶ Υἱὸν ἐν Πατρί. Οὔτε γὰρ ἡ ἑτερότης ἁπλῶς φυλάξει τὴν ἀλήθειαν τῆς υἱότητος οὔτε ἡ ταὐτότης αὖ τὸ ἀμέρισ τον τῆς ὑποστάσεως, ἀλλ' ἑκάτερον σύμπλοκον καὶ ἑνοειδές· ταὐτὸν ἑτέρως καὶ ἕτερον ὡσαύτως, ἵνα τις τὰ ῥήματα, μὴ ἐφικνούμενα τῆς δηλώσεως, ἐκβιάσηται, βεβαιοῦντος ἡμῖν τοῦ Κυρίου τὴν ἔννοιαν καὶ ἐν τῷ μείζων μὲν ἰσότητι παρι στάναι τὸν Πατέρα, τὸν δὲ Υἱὸν ἐν ὑποβάσει τὸ ἴσον ἔχοντα· ὅπερ ἐδίδαξεν ἐν ὁμοειδεῖ μέν, ὑφειμένῳ δὲ φωτὶ νοεῖν τὸν Υἱὸν μὴ τὴν οὐσίαν ἐξαλλάττοντας, ἀλλὰ τὸ αὐτὸ ὑπερβε βληκὸς καὶ ἐν ὑφέσει θεωροῦντας. Οἱ μὲν γὰρ τὴν οὐσίαν ἐν οὐδεμιᾷ ταὐτότητι παραδεξάμενοι τὴν ὁμοίωσιν ἔξωθεν φέροντες τῷ Υἱῷ προστιθέασιν, ὃ δὴ καὶ ἕως ἀνθρώπων διαβαίνει τῶν ὁμοιουμένων τῷ Θεῷ. Οἱ δὲ τὴν ὁμοίωσιν τοῖς ποιήμασι πρέπουσαν εἰδότες ἐν ταὐτότητι μὲν τὸν Υἱὸν συνάπτουσι Πατρί, ὑφειμένῃ δὲ τῇ ταὐτότητι, ἵνα μὴ αὐτὸς ὁ Πατὴρ ἢ μέρος Πατρός, ἃ δυνατῶς παρίσταται τῷ «ἄλλος Υἱός», οὕτω Θεός, οὐχ ὡς ἐκεῖνος, ἀλλ' ὡς ἐξ ἐκεί νου, οὐ τὸ πρωτότυπον, ἀλλ' εἰκών. Οὗτος ὁμοούσιος ἐξῃρη μένως παρὰ πάντα καὶ ἰδιαζόντως, οὐχ ὡς τὰ ὁμογενῆ, οὐχ ὡς τὰ ἀπομεριζόμενα, ἀλλ' ὡς ἐκ τοῦ ἑνὸς γένους καὶ εἴδους τῆς θεότητος ἓν καὶ μόνον ἀπογέννημα ἀδιαιρέτῳ καὶ ἀσωμάτῳ προόδῳ, καθ' ἣν μένον τὸ γεννῶν ἐν τῇ γεννη τικῇ ἰδιότητι προῆλθεν εἰς τὴν γεννητικὴν ἰδιότητα.

363.τ ΑΠΟΛΙΝΑΡΙΩ

363.1 Τῷ δεσπότῃ μου τῷ αἰδεσιμωτάτῳ ἀδελφῷ Ἀπολιναρίῳ Βασίλειος.

∆ιημάρτομεν τῶν προφάσεων δι' ὧν ἐνῆν προσ ειπεῖν σου τὴν εὐλάβειαν, καίτοιγε ἡδέως ἂν ἐπὶ τοῖς γράμμασιν ἐκείνοις ἐπιστείλαντες. Σὲ γὰρ ἐν σιωπῇ κατέ χειν τὴν ἡδονὴν ἐπ' ἐκείνοις ἥσθημεν. Ὄντως γὰρ ἡμῖν ἔδοξας οἶος πεπνύσθαι, τῶν ἑρμηνευόντων δὲ σκιαὶ ἀΐσσου σιν, οὕτως ἐπ' ἀσφαλοῦς τῆς διανοίας τὴν ἐξήγησιν ἄγων. Καὶ νῦν δὴ πλέον ὁ ἔρως τῆς γνώσεως τῶν θείων λογίων ἅπτεται τῆς ψυχῆς μου. Προβαλεῖν μὲν οὖν σοι τῶν ἀπο ρουμένων τινὰ ἀποκνῶ, μὴ δόξω πέρα τοῦ μέτρου ἐμφορεῖ σθαι τῆς παρρησίας. Σιωπᾶν δὲ πάλιν οὐ καρτερῶ ὠδίνων καὶ ἔτι προσλαβεῖν ἐφιέμενος. Ἄριστον οὖν μοι κατεφάνη πυθέσθαι σου πότερον ἐφίης ἡμῖν, ὦ θαυμάσιε, ἐρωτᾶν τι τῶν ἀπορουμένων ἢ χρὴ τὴν ἡσυχίαν ἄγειν. Ὁπότερον δ' ἂν ἀποκρίνῃ, τοῦτο φυλάξομεν τοῦ λοιποῦ. Ἐρρώμενόν τε καὶ εὔθυμον καὶ ὑπερευχόμενον ἔχοιμέν σε διὰ παντός.

364.τ ΒΑΣΙΛΕΙΩ ΑΠΟΛΙΝΑΡΙΟΣ

364.1 Τῷ δεσπότῃ μου τῷ ποθεινοτάτῳ ἀδελφῷ Βασιλείῳ Ἀπο λινάριος ἐν

Κυρίῳ χαίρειν. Ποῦ μὲν ἤμην αὐτός, δέσποτα, ποῦ δὲ ἡ ποθεινοτάτη φωνὴ καὶ γράμμα τὸ σύνηθες; Τί δὲ οὐ παρὼν ἀμύνεις ἢ καὶ ἀπὼν παρακελεύεις, πολέμου τοσού του κατὰ τῆς εὐσεβείας ἐρρωγότος καὶ ἡμῶν οἷον ἐν μέσῃ παρατάξει βοώντων πρὸς τοὺς ἑταίρους διὰ τὴν ἐκ τῶν πολεμίων βίαν; Σὲ δὲ οὐδ' ὅπως ἂν ζητήσωμεν