401

These things of the Godhead being poured out, so that we may not introduce a populace of gods, nor being defined within these things, so that we may not be condemned for a poverty of Godhead. This, therefore, is not a giving of a reason for the super-essential cause of beings, but a demonstration of pious opinion concerning it, since the Godhead is a Monad, but not a dyad, and a Triad, but not a multitude, as being without beginning, incorporeal, and without internal strife. For the Monad is truly a Monad; for it is not the principle of things after it, by a contraction of a distinction, so that it should be poured out naturally, proceeding to a multitude, but the hypostatic beingness of the consubstantial Triad. And the Triad is truly a Triad, not completed by a dissoluble number (for it is not a composition of monads, so as to suffer division), but the uni-essential existence of a tri-hypostatic Monad. For the Triad is truly a Monad, because it is so, and the Monad is truly a Triad, because it so subsists; since it is also one Godhead, both being monadically, and subsisting triadically. But if, having heard of motion, you have wondered how the infinitely boundless Godhead is moved, the affection is ours, not its, as we are first illumined by the logos of its being, and thus enlightened as to the mode of its subsistence, since "to be" is in every way pre-conceived before "how to be." The motion of the Godhead, therefore, which comes about through manifestation concerning both its being and how it subsists is established as knowledge for those receptive of it.

From the same author, from the same first discourse, on the text: "In a word, assign the higher things to the Godhead and to the nature (1037) superior to passions and to body, but the more humble things to the composite and to the one who for your sake was emptied and made flesh, and, what is no worse to say, also humanized."

The Logos of God, being wholly full essence, for He is God, and wholly complete hypostasis, for He is Son, having been emptied, became the seed of His own flesh, and having been composed with it by an ineffable conception, He became the hypostasis of the assumed flesh. And by this new mystery, having truly and unchangeably become wholly man, of two natures, uncreated and created, impassible and passible, He was the same hypostasis, admitting completely all the natural principles of which He was the hypostasis. But if He essentially admitted all the natural principles of which He was the hypostasis, the teacher quite rightly assigns to Him, who became composite in hypostasis by the assumption of the flesh—lest they be considered mere names—the things of His own flesh which belong to Him, being truly God and passible according to it against sin. Therefore, of the essence, according to which the Logos remained simple even when incarnate, and of the hypostasis, according to which He became composite by the assumption of flesh and was economically designated passible God, the teacher, showing the difference, says these things: "So that we do not, by predicating the things of the hypostasis in ignorance of the nature, inadvertently, like the Arians, worship a God who is by nature passible." "And, what is no worse to say, also humanized," he added, not only on account of the Arians, with the Godhead in place of the soul, and the Apollinarians, dogmatizing that the soul was without a mind, and in this way circumscribing the perfection of the Logos' human nature and making Him passible by nature as Godhead, but also so that the only-begotten God might be shown to have become truly a perfect man for us, Himself working out our salvation through a flesh that is naturally active and animated with a mind and reason, since in all things except sin alone (of which absolutely no principle is sown in nature), but not without a natural energy, He truly became man, the principle of which is the definition of the essence, naturally characterizing all those things in which it is essentially inherent. For that which is predicated of things both commonly and generally is the definition of their

401

ταῦτα τῆς θεότητος χεομένης, ἵνα μή δῆμον θεῶν εἰσαγάγωμεν, οὔτε ἐντός τούτων ὁριζομένης, ἵνα μή πενίαν θεότητος κατακριθῶμεν. Οὐκ ἔστιν οὖν αἰτιολογία τοῦτο τῆς ὑπερουσίου τῶν ὄντων αἰτίας, ἀλλ᾿ εὐσεβοῦς περί αὐτῆς δόξης ἀπόδειξις, εἴπερ μονάς, ἀλλ᾿ οὐ δυάς, καί Τριάς, ἀλλ᾿ οὐ πλῆθος, ἡ θεότης, ὡς ἄναρχος, ἀσώματός τε καί ἀστασίαστος. Μονάς γάρ ἀληθῶς ἡ μονάς· οὐ γάρ ἐστιν ἀρχή τῶν μετ᾿ αὐτήν, κατά διαστολῆς συστολήν, ἵνα χεθῇ φυσικῶς εἰς πλῆθος ὁδεύουσα, ἀλλ᾿ ἐνυπόστατος ὀντότης ὁμοουσίου Τριάδος. Καί Τριάς ἀληθῶς ἡ Τριάς, οὐκ ἀριθμῷ λυομένῳ συμπληρουμένη (οὐ γάρ ἐστι μονάδων σύνθεσις, ἵνα πάθῃ διαίρεσιν) , ἀλλ᾿ ἑνούσιος ὕπαρξις τρισυποστάτου μονάδος. Μονάς γάρ ἀληθῶς ἡ Τριάς, ὅτι οὕτως ἐστί, καί Τριάς ἀληθῶς ἡ μονάς, ὅτι οὕτως ὑφέστηκεν· ἐπειδή καί μία θεότης οὖσά τε μοναδικῶς, καί ὑφισταμένη τριαδικῶς. Εἰ δέ κίνησιν ἀκούσας ἐθαύμασας πῶς ὑπεράπειρος κινεῖται θεότης, ἡμῶν, οὐκ ἐκείνης τό πάθος, πρῶτον τόν τοῦ εἶναι λόγον αὐτῆς ἐλλαμπομένων, καί οὕτω τόν τοῦ πῶς αὐτήν ὑφεστάναι τρόπον φωτιζομένων, εἴπερ τό εἶναι τοῦ πῶς εἶναι πάντως προεπινοεῖται. Κίνησις οὖν θεότητος ἡ δι᾿ ἐκφάνσεως γινομένη περί τε τοῦ εἶναι αὐτήν καί τοῦ πῶς αὐτήν ὑφεστάναι τοῖς αὐτῆς δεκτικοῖς καθέστηκε γνῶσις.

Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ πρώτου λόγου εἰς τό· " Ἑνί δέ κεφαλαίῳ, τά μέν ὑψηλότερα πρόσαγε τῇ θεότητι καί τῇ κρείττονι φύσει (1037) παθῶν καί σώματος, τά δέ ταπεινοτερα τῷ συνθέτῳ καί διά σέ κενωθέντι καί σαρκωθέντι, οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι. "

Ὁ τοῦ Θεοῦ Λόγος ὅλος οὐσία πλήρης ὑπάρχων, Θεός γάρ, καί ὑπόστασις ὅλος ἀνελλιπής, Υἱός γάρ, κενωθείς μέν σπορά γέγονε τῆς οἰκείας σαρκός, ἀῤῥήτῳ δέ συλλήψει συντεθείς αὐτῆς ὑπόστασις γέγονε τῆς προσληφθείσης σαρκός. Καί τούτῳ τῷ καινῷ μυστηρίῳ κατ᾿ ἀλήθειαν ἀτρέπτως ὅλος γενόμενος ἄνθρωπος, δύο φύσεων ἀκτίστου τε καί κτιστῆς, ἀπαθοῦς τε καί παθητῆς, ὁ αὐτός ὑπόστασις ἦν, πάντας ἀνελλιπῶς τούς φυσικούς, ὧν ὑπόστασις, ἦν λόγους ἐπιδεχόμενος. Εἰ δέ πάντας οὐσιωδῶς ὧν ὑπόστασις ἦν τούς φυσικούς ἐπεδέχετο λόγους, αὐτῷ συνθέτῳ γενομένῳ τῇ προσλήψει τῆς σαρκός κατά τήν ὑπόστασιν πάνυ ὁ διδάσκαλος, ἵνα μή ψιλά νομισθῇ, τά τῆς οἰκείας σαρκός ὑπαρχούσης καί κατ᾿ αὐτήν ἀληθῶς ὄντι Θεῷ παθητῷ κατά τῆς ἁμαρτίας. Οὐσίας τοίνυν, καθ᾿ ἥν καί σαρκωθείς ἁπλοῦς ὁ Λόγος μεμένηκε, καί ὑποστάσεως, καθ᾿ ἥν προσλήψει σαρκός γέγονε σύνθετος, καί Θεός παθητός οἰκονομικῶς ἐχρημάτισε, δεικνύς τήν διαφοράν ὁ διδάσκαλος ταῦτά φησιν· " Ἵνα μή τά τῆς ὑποστάσεως κατηγοροῦντες ἐξ ἀγνοίας τῆς φύσεως λάθωμεν κατά τούς Ἀρειανούς Θεῷ φύσει παθητῷ προσκυνοῦντες." " Οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι," προσέθηκεν, οὐ μόνον διά τούς Ἀρειανούς ἀντί ψυχῆς τήν θεότητα, καί τούς Ἀπολιναριστάς ἄνουν τήν ψυχή δογματίζοντας, καί τούτῳ τῷ τρόπῳ τό τέλειον τῆς καθ᾿ ἡμᾶς τοῦ Λόγου περιτέμνοντας φύσεως, καί φύσει θεότητος παθητόν αὐτόν ποιουμένου, ἀλλ᾿ ἵνα καί δειχθῇ τέλειος ἡμῖν γεγονώς κατά ἀλήθειαν ἄνθρωπος ὁ μονογενής Θεός, ὡς δι᾿ ἐνεργοῦς φύσει σαρκός νοερῶς τε καί λογικῶς ἐψυχωμένης, αὐτουργῶν τήν ἡμῶν σωτηρίαν, εἴπερ κατά πάντα χωρίς μόνης ἁμαρτίας, ἧς οὐδείς τῇ φύσει παντελῶς ἐνέσπαρται λόγος, ἀλλ᾿ οὐ χωρίς φυσικῆς ἐνεργείας, ἀληθῶς γέγονεν ἄνθρωπος, ἧς ὁ λόγος, ὅρος τῆς οὐσίας ἐστί, πάντας χαρακτηρίζων φυσικῶς οἷς κατ᾿ οὐσίαν ἐμπέφυκε. Τό γάρ κοινῶς τε καί γενικῶς τινων κατηγορούμενον ὅρος τῆς αὐτῶν