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7.Pin.t Z THIS THE SEVENTH WRITING OF THE EVANGELICAL CONTAINS

PREPARATION

7.Pin.1 I. Concerning the life of the ancient Hebrews, and how with good reason we preferred their inspired scriptures to the traditions of our fathers II. A summary of the theology among the other nations, and of what evils it proved to be the cause in life III. A statement of the manner of the Hebrews, and what their doctrine was concerning the maker and creator of the universe IV. How they thought concerning the immortality of the soul, and concerning the substance of their bodies V. How, having become lovers of God, they were counted worthy of the recorded theophanies and oracles VI. That they were outside of Judaism before Moses came to be, having shone with piety VII. That Moses himself has recorded the lives of the Hebrews before his own time in his own writing VIII. That with reasonable judgment and sound reasoning we have accepted the history concerning these men IX. A review of the lives mentioned, of the God-loving men before the flood and of those after these events who continued down to the generation of Moses X. Concerning the doctrinal principles among the Hebrews XI. Concerning universal providence XII. Concerning the constitution and creation of the world XIII. The doctrines of the Hebrews concerning God, who is indeed also the first cause of all things XIV. Concerning the theology of the second cause XV. Concerning the constitution of rational beings XVI. Concerning the adverse power XVII. Concerning the nature of man XVIII. Concerning matter not being uncreated XIX. That matter is not uncreated nor the cause of evils Z 7.1.1 I. CONCERNING THE LIFE OF THE ANCIENT HEBREWS AND HOW WITH GOOD REASON WE PREFERRED THEIR INSPIRED SCRIPTURES TO THE TRADITIONS OF OUR FATHERS

It remains then concerning the Hebrews and of their philosophy and piety, which we have preferred to all the traditions of our fathers, it is time to describe their way of life. 7.1.2 For since we have established that not with irrational, but with discriminate and sound reasoning we have made our departure from the altogether false theology of all Greeks and Barbarians, it is time then to solve the second point, by giving the reason for our adoption of the Hebrew doctrines. 7.1.3 Now, that it brings no blame on us to have received what is profitable from barbarians, we shall set forth at the proper opportunity, showing that for the Greeks, even for their own celebrated philosophers, all their philosophical studies, and their other common knowledge, and things useful for the needs of civil life have been procured from barbarians; but that nothing yet at all has been found among any of the nations like the good which has been provided for us by the Hebrews would become manifest in this way:

7.2.1 II. A SUMMARY OF THE THEOLOGY AMONG THE OTHER NATIONS

AND OF WHAT EVILS IT PROVED TO BE THE CAUSE IN LIFE Now, all the rest of mankind, from the very first constitution of life and into the time that followed, having given their attention only to the senses of their bodies, because they had apprehended nothing about the soul within them, and believing that nothing existed among beings beyond what was seen, assigned the beautiful and the expedient and the only good to the pleasure of their bodies; and this alone, as being the only good and agreeable and pleasant

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7.Pin.t Ζ ΤΑ∆Ε ΤΟ ΕΒ∆ΟΜΟΝ ΠΕΡΙΕΧΕΙ ΣΥΓΓΡΑΜΜΑ ΤΗ ΕΥΑΓΓΕΛΙΚΗΣ

ΠΡΟΠΑΡΑΣΚΕΥΗΣ

7.Pin.1 αʹ. Τὰ περὶ τοῦ τῶν ἀνέκαθεν ἑβραίων βίου καὶ ὡς εὐλόγως τὰς ἐνθέους αὐτῶν γραφὰς τῶν πατρίων λόγων προετιμήσαμεν βʹ. Ἀνακεφαλαίωσις τῆς παρὰ τοῖς ἄλλοις ἔθνεσι θεολογίας καὶ οἵων κακῶν αἰτία συνέστη τῷ βίῳ γʹ. Παράθεσις τοῦ τῶν ἑβραίων τρόπου καὶ ὅπως ἐδόξαζον περὶ τοῦ ποιητοῦ καὶ δημιουργοῦ τῶν ὅλων δʹ. Ὅπως ἐφρόνουν περὶ ἀθανασίας ψυχῆς καὶ περὶ τῆς τῶν σωμάτων οὐσίας εʹ. Ὅπως φιλόθεοι γεγονότες τῶν ἀναγράπτων θεοφανειῶν καὶ χρησμῶν ἠξιώθησαν ʹ. Ὡς ἐκτὸς ἦσαν Ἰουδαϊσμοῦ πρόσθεν ἢ Μωσέα γενέσθαι ἐπ' εὐσεβείᾳ διαλάμψαντες ζʹ. Ὡς αὐτὸς ὁ Μωσῆς Ἑβραίων τῶν πρὸ τῆς ἡλικίας αὐτοῦ τῇ οἰκείᾳ καταβέβληται γραφῇ τοὺς βίους ηʹ. Ὡς εὐλόγῳ κρίσει καὶ σώφρονι λογισμῷ τὴν περὶ τῶνδε ἱστορίαν παρεδεξάμεθα θʹ. Ἐπιδρομὴ τῶν κατὰ τοὺς δηλουμένους βίων τῶν τε πρὸ τοῦ κατακλυσμοῦ θεοφιλῶν ἀνδρῶν καὶ τῶν μετὰ ταῦτα μέχρι τῆς Μωσέως γενεᾶς διαρκεσάντων ιʹ. Περὶ τῶν παρ' Ἑβραίοις δογματικῶν θεωρημάτων ιαʹ. Περὶ τῆς καθόλου προνοίας ιβʹ. Περὶ τῆς συστάσεως καὶ δημιουργίας τοῦ κόσμου ιγʹ. Ἑβραίων δόξαι περὶ τοῦ θεοῦ, τοῦ δὴ καὶ πρώτου τῶν ὅλων αἰτίου ιδʹ. Περὶ τῆς τοῦ δευτέρου αἰτίου θεολογίας ιεʹ. Περὶ τῆς τῶν λογικῶν συστάσεως ιʹ. Περὶ τῆς ἐναντίας δυνάμεως ιζʹ. Περὶ τῆς τἀνθρώπου φύσεως ιηʹ. Περὶ τοῦ μὴ ἀγένητον εἶναι τὴν ὕλην ιθʹ. Ὅτι μὴ ἀγένητος ἡ ὕλη μηδὲ κακῶν αἰτία Ζ 7.1.1 αʹ. ΤΑ ΠΕΡΙ ΤΟΥ ΤΩΝ ΑΝΕΚΑΘΕΝ ΕΒΡΑΙΩΝ ΒΙΟΥ ΚΑΙ ΩΣ ΕΥΛΟΓΩΣ ΤΑΣ ΕΝΘΕΟΥΣ ΑΥΤΩΝ ΓΡΑΦΑΣ ΤΩΝ ΠΑΤΡΙΩΝ ΛΟΓΩΝ ΠΡΟΕΤΙΜΗΣΑΜΕΝ

Ἑβραίων πέρι λοιπὸν καὶ τῆς κατὰ τούτους φιλοσοφίας τε καὶ εὐσεβείας, ἣν τῶν πατρίων ἁπάντων προτετιμήκαμεν, τὸν τοῦ βίου τρόπον 7.1.2 ὑπογράψαι καιρός. ἐπειδὴ γὰρ οὐκ ἀλόγῳ, κεκριμένῳ δὲ καὶ σώφρονι λογισμῷ τῆς διεψευσμένης ὁμοῦ πάντων Ἑλλήνων τε καὶ βαρβάρων θεολογίας τὴν ἀπόλειψιν πεποιημένοι συνέστημεν, ὥρα λοιπὸν τὴν δευτέραν ἐπιλύσασθαι, τὴν αἰτίαν ἀποδιδόντας τῆς τῶν Ἑβραϊκῶν λόγων μεταποιή7.1.3 σεως. τὸ μὲν οὖν μὴ φέρειν τινὰ μέμψιν ἡμῖν τὴν ἀπὸ βαρβάρων τοῦ συμφέροντος μετάληψιν ἐπὶ τῆς δεούσης σχολῆς παραστήσομεν, πάντα τοῖς Ἕλλησι καὶ αὐτοῖς γε τοῖς βοωμένοις αὐτῶν φιλοσόφοις τὰ φιλόσοφα μαθήματα καὶ τὰ ἄλλως κοινὰ καὶ ταῖς πολιτικαῖς λυσιτελοῦντα χρείαις παρὰ βαρβάρων ἐσκευωρῆσθαι ἐπιδείξοντες· τὸ δὲ μηδέν πω μηδ' ὅλως παρά τισιν εὑρῆσθαι τῶν ἐθνῶν οἷον τὸ παρ' Ἑβραίων ἡμῖν ἀγαθὸν πεπορισμένον ὧδε ἂν γένοιτο πρόδηλον·

7.2.1 βʹ. ΑΝΑΚΕΦΑΛΑΙΩΣΙΣ ΤΗΣ ΠΑΡΑ ΤΟΙΣ ΑΛΛΟΙΣ ΕΘΝΕΣΙ ΘΕΟΛΟΓΙΑΣ

ΚΑΙ ΟΙΩΝ ΚΑΚΩΝ ΑΙΤΙΑ ΣΥΝΕΣΤΗ ΤΩΙ ΒΙΩΙ Οἱ μὲν δὴ λοιποὶ πάντες ἄνθρωποι ἄνωθεν ἐκ πρώτης τοῦ βίου συστάσεως καὶ εἰς τὸν μετέπειτα χρόνον μόνῃ τῇ τῶν σωμάτων προσανασχόντες αἰσθήσει τῷ μηδὲν περὶ τῆς ἐν αὐτοῖς ψυχῆς διειληφέναι πλέον τε οὐδὲν τῶν ὁρωμένων ἐν τοῖς οὖσιν ὑπάρχειν ἡγησάμενοι, τὸ καλὸν καὶ συμφέρον καὶ μόνον ἀγαθὸν τῇ τῶν σωμάτων ἀνέθηκαν ἡδονῇ· μόνην τε ταύτην, ὡς τὸ μόνον οὖσαν ἀγαθὸν καὶ προσηνὲς καὶ ἡδὺ