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us to turn away from error and points out the truth which he himself constructs. 20The Word who was in the beginning20, he says, 20and was God, this one the apostle Peter teaches was made20. But if he were interpreting dreams for us and promising dream-divination, there would perhaps be no danger in allowing him to bring forward the riddles of his fantasy as seemed good to him; but since he claims to be interpreting the divine words, it is no longer safe for us to give him authority to misinterpret the sayings. What does the Scripture say? That God has made both Lord and Christ this Jesus whom you 3.4.54 crucified. Therefore, since all these things concur—the demonstrative word of him who was named in a human way, the accusation of the murderers, the suffering on the cross—the mind of necessity looks to what is visible. But he says that Peter says these things, but signifies through the word 'made' the pre-eternal substance. But it is harmless to allow nurses or little old women to play with children and to shift the appearances of dreams as they see fit; but when the God-breathed voice is set before us for interpretation, the great apostle forbids us to accept 3.4.55 old wives' empty chatter. For hearing 'cross,' I understand the cross, and being taught a human name, I see the nature signified by the name. Therefore, having learned from Peter that this one who appeared before our eyes was made Lord and Christ, I do not doubt that he says this, since the saints also agree with one another on all other points and on this part as well. For just as he says the crucified one was made Lord, so also Paul says he was highly exalted after the passion and resurrection, not insofar as he is God, being exalted in 3.4.56 that respect (for what is higher than the divine height, that one could say God is exalted to it?) but he says that the lowliness of the human nature was highly exalted, the word showing, I think, the assimilation and union of the man who was assumed to the height of the divine nature. This, then, we have believed the great Peter to mean in saying that he who was on the cross became Lord, by becoming through union in all things with the divine that which the divine is. But even if one were to grant him to misinterpret the divine voice, not even so will the argument conclude in favor of the purpose 3.4.57 of the heresy. For let it be granted that Peter speaks about the one who was in the beginning, that He made him Lord and Christ, this Jesus whom you crucified; for we find that not even through this does the blasphemy gain any strength against the truth. Lord, he says, and Christ, God made him. To which, then, of the things said must one refer the 'made'? To which of the elements in the phrase shall we apply the word? For there are three things set forth: 'this one,' and 'Lord,' and 'Christ'. To which of these will he join the word 'made'? But no one is so bold against the truth as to say that 'made' does not refer to 'Christ' and 'Lord'; for Peter says that he, being whatever he was, was made Christ and Lord by the Father. 3.4.58 The argument is not mine, but his who fights against the argument. For he speaks in these very words set before us for examination, saying thus: 20The blessed Peter discourses concerning the one who was in the beginning and was God, and teaches that this one has become Lord and Christ20. Therefore, Eunomius says that he who was whatever he was became Christ and Lord, just as the story says of David, that being the son of Jesse and a shepherd of the flocks, he was anointed as king, the anointing not making him a man at that time, but transferring him, being by his own nature what he happened to be, 3.4.59 from a private person to a king. How then is the making of the Son's substance established through these things, if, as Eunomius says, God made him Lord and Christ who was in the beginning and was God? For 'lordship' is not a name of substance, but of authority, and the title 'Christ' signifies kingship, and the one is of kingship, and the other is of the

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ἡμῖν μεταθέσθαι τοῦ πλάνου καὶ ὑποδείκνυσιν ἣν αὐτὸς κατασκευάζει ἀλήθειαν. 20τὸν ἐν ἀρχῇ20, φησίν, 20ὄντα λόγον καὶ θεόν, τοῦτον πεποιῆσθαι διδάσκει ὁ ἀπόστολος Πέτρος20. ἀλλ' εἰ μὲν ὀνείρους ἡμῖν ὑπεκρίνετο καὶ τὴν ἐνύπνιον ἐπηγγέλλετο μαντικήν, κίνδυνος ἦν ἴσως οὐδεὶς πρὸς τὸ δοκοῦν συγχωρεῖν αὐτῷ παραγαγεῖν τὰ τῆς φαντασίας αἰ νίγματα· ἐπεὶ δὲ τὰς θείας φωνὰς ἐξηγεῖσθαί φησιν, οὐκέτ' ἀσφαλὲς ἡμῖν κατ' ἐξουσίαν αὐτῷ διδόναι παρερμη νεύειν τὰ ῥήματα. τί φησιν ἡ γραφή; ὅτι Κύριον καὶ Χριστὸν ἐποίησεν ὁ θεὸς τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς 3.4.54 ἐσταυρώσατε. οὐκοῦν πάντων κατὰ ταὐτὸν συνδραμόντων, τῆς δεικτικῆς φωνῆς τοῦ ἀνθρωπίνως ὠνομασμένου, τῆς τῶν μιαιφονησάντων κατηγορίας, τοῦ κατὰ τὸν σταυρὸν πάθοος, ἐξ ἀνάγκης ἡ διάνοια πρὸς τὸ φαινόμενον βλέπει. ὁ δέ φησι ταῦτα μὲν λέγειν Πέτρον, ἐνδείκνυσθαι δὲ διὰ τῆς Ἐποίησε λέξεως τὴν προαιώνιον οὐσίαν. ἀλλὰ τίτθαις μὲν ἢ γραϊδίοις ἀκίνδυνον συγχωρεῖν παίζειν πρὸς τὰ μειράκια καὶ πρὸς τὸ δοκοῦν μετάγειν τὰς τῶν ἐνυπνίων ἐμφάσεις· τῆς δὲ θεοπνεύστου φωνῆς προκειμένης ἡμῖν εἰς ἐξήγησιν, κωλύει ὁ μέγας ἀπόστολος τὰς γραώδεις κενοφωνίας προσ 3.4.55 ίεσθαι. σταυρὸν γὰρ ἀκούσας τὸν σταυρὸν νοῶ, καὶ ἀν θρώπινον ὄνομα διδαχθεὶς ὁρῶ τὴν δηλουμένην ὑπὸ τοῦ ὀνόματος φύσιν. τοῦτον οὖν μαθὼν πεποιῆσθαι παρὰ τοῦ Πέτρου κύριον καὶ Χριστὸν τὸν ἐν ὀφθαλμοῖς ἡμῶν γεγε νημένον λέγειν οὐκ ἀμφιβάλλω, ἐπειδὴ καὶ συμφωνοῦσι πρὸς ἀλλήλους οἱ ἅγιοι τοῖς τε ἄλλοις πᾶσι καὶ περὶ τοῦτο τὸ μέρος. ὡς γὰρ αὐτὸς τὸν ἐσταυρωμένον κύριον πεποι ῆσθαι λέγει, οὕτω καὶ Παῦλός φησιν αὐτὸν ὑπερυψῶσθαι μετὰ τὸ πάθος καὶ τὴν ἀνάστασιν, οὐ καθὸ θεός ἐστι, κατ' 3.4.56 ἐκεῖνο ὑψούμενον (τί γὰρ ὑπέρκειται τοῦ θείου ὕψους ἀνώ τερον, ὥστε πρὸς ἐκεῖνο λέγειν τὸν θεὸν ὑψοῦσθαι;) ἀλλὰ τὸ ταπεινὸν τῆς ἀνθρωπίνης φύσεως ὑπερυψοῦσθαι λέγει, δεικνύντος οἶμαι τοῦ λόγου τὴν τοῦ ἀναληφθέντος ἀνθρώπου πρὸς τὸ ὕψος τῆς θείας φύσεως ἐξομοίωσίν τε καὶ ἕνωσιν. τοῦτο τοίνυν σημαίνειν καὶ τὸν μέγαν πεπιστεύκαμεν Πέτρον ἐν τῷ λέγειν κύριον τὸν ἐπὶ τοῦ σταυροῦ γεγενῆσθαι, διὰ τῆς κατὰ πάντα πρὸς τὸ θεῖον ἑνώσεως ἐκεῖνο γενόμενον ὃ τὸ θεῖόν ἐστιν. εἰ δέ τις καὶ συγχωρήσειεν αὐτῷ παρεξ ηγεῖσθαι τὴν θείαν φωνήν, οὐδὲ οὕτως πρὸς τὸν σκοπὸν 3.4.57 τῆς αἱρέσεως ὁ λόγος συμπερανθήσεται. δεδόσθω γὰρ περὶ τοῦ ἐν ἀρχῇ ὄντος λέγειν τὸν Πέτρον ὅτι Κύριον αὐτὸν καὶ Χριστὸν ἐποίησε, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε· εὑρίσκομεν γὰρ οὐδὲ διὰ τούτου τὴν βλασφη μίαν ἰσχύν τινα κατὰ τῆς ἀληθείας λαμβάνουσαν. Κύριον, φησίν, αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός. εἰς τί τοίνυν τῶν εἰρημένων ἐπαναφέρειν χρὴ τὸ Ἐποίησεν; τίνι τῶν ἐν τῇ φράσει κειμένων τὴν φωνὴν ἐφαρμόσομεν; τρία γάρ εἰσι τὰ προκείμενα, οὗτος καὶ Κύριος καὶ Χριστός. τίνι τούτων τὴν Ἐποίησε συζεύξει φωνήν; ἀλλ' οὐδεὶς οὕτως κατὰ τῆς ἀληθείας θρασὺς ὡς εἰπεῖν ὅτι μὴ πρὸς τὸν Χριστόν τε καὶ κύριον τὸ Ἐποίησεν βλέπει· ὄντα γὰρ αὐτὸν ὅ τι ποτὲ ἦν Χριστὸν καὶ κύριον γεγενῆσθαι παρὰ τοῦ πατρὸς ὁ Πέτρος φησίν. 3.4.58 Οὐκ ἐμὸς ὁ λόγος, ἀλλ' αὐτοῦ τοῦ μαχομένου τῷ λόγῳ. φησὶ γὰρ ἐν αὐτοῖς τούτοις τοῖς προκειμένοις ἡμῖν εἰς ἐξέτασιν οὑτωσὶ τοῖς ῥήμασι λέγων· 20περὶ τοῦ ἐν ἀρχῇ ὄντος καὶ θεοῦ ὄντος ὁ μακάριος δια λέγεται Πέτρος καὶ τοῦτον ἐκδιδάσκει γεγο νέναι κύριον καὶ Χριστόν20. οὐκοῦν τὸν ὄντα ὅ τι ποτὲ καὶ ἦν Χριστὸν γεγονέναι καὶ κύριον ὁ Εὐνόμιος λέγει, οἷα δὴ καὶ περὶ τοῦ ∆αβὶδ ἡ ἱστορία φησίν, ὅτι υἱὸς ὢν τοῦ Ἰεσσαὶ καὶ τῶν ποιμνίων ἐπιστατῶν εἰς βασιλέα ἐχρίσθη, οὐκ ἄνθρωπον αὐτὸν τηνικαῦτα ποιούσης τῆς χρίσεως, ἀλλ' ὄντα κατὰ τὴν αὐτοῦ φύσιν ὅπερ ἐτύγχανεν 3.4.59 ἐξ ἰδιώτου πρὸς βασιλέα μετατιθείσης. τί οὖν μᾶλλον διὰ τούτων τὸ πεποιῆσθαι τοῦ υἱοῦ τὴν οὐσίαν κατασκευάζεται, εἰ, καθώς φησιν ὁ Εὐνόμιος, ἐν ἀρχῇ αὐτὸν ὄντα καὶ θεὸν ὄντα καὶ κύριον καὶ Χριστὸν ὁ θεὸς ἐποίησεν; ἡ γὰρ κυ ριότης οὐχὶ οὐσίας ὄνομα, ἀλλ' ἐξουσίας ἐστί, καὶ ἡ τοῦ Χριστοῦ προσηγορία τὴν βασιλείαν ἐνδείκνυται, ἄλλος δὲ τῆς βασιλείας καὶ ἕτερος ὁ τῆς