Ὁ μὲν δὴ περὶ τοῦ υἱοῦ λόγος τοιοῦτος· καὶ οὕτω διαπέφευγε τοὺς λιθάζοντας, διελθὼν διὰ μέσου αὐτῶν. ὁ λόγος γὰρ οὐ λιθάζεται, λιθοβολεῖ δέ, ὅταν ἐθέλῃ, καὶ σφενδονᾷ θηρία, λόγους κακῶς τῷ ὄρει προσβαίνοντας. τί δ’ ἂν εἴποις, φασί, περὶ τοῦ ἁγίου πνεύματος ; πόθεν ἡμῖν ἐπεισάγεις ξένον θεὸν καὶ ἄγραφον ; τοῦτο ἤδη καὶ οἱ περὶ τὸν υἱὸν μετριάζοντες. ὅπερ γὰρ ἐπὶ τῶν ὁδῶν εὑρεῖν ἐστὶ καὶ τῶν ποταμῶν, σχίζονταί τε ἀπ’ ἀλλήλων, καὶ εἰς ἄλληλα συνάγονται· τοῦτο κἀνταῦθα συμβαίνει διὰ τὸν πλοῦτον τῆς ἀσεβείας, καὶ τοὺς τὰ ἄλλα διεστῶτας ἐν ἄλλοις συμφέρεσθαι, ὥστε μηδὲ γινώσκειν καθαρῶς δύνασθαι τὸ συμφέρον ἢ τὸ μαχόμενον.

Desunt omnia in a usque ad c. 6 medium 1. 1 τοιοῦτος] τοσοῦτος be ’ Or. 1 ’ || 2 om διελθὼν δία μέσου ἀυτῶν d || 6 επεισαξεις d 1. So the Son has escaped your slotting; but even among those who shrink from extremes in their opposition to the Son, there are some who think there is no scriptural authority for calling the Holy Spirit God. They part company with the extreme men, and then rejoin them, like roads or rivers that divide and then meet again. 2. διελθὼν διὰ μ.] St John viii 59. This ref. should be added to those given by Tischendorf in loco. 3. λιθοβολεῖ] cp. ii. 2. 6. ἄγραφον] i.e. not so called in Scripture. 7. περὶ τ. υἱ. μετριάζοντες] Ath. ad Serap. i 1 makes the same complaint: ἐξελθόντων μὲν τινῶν ἀπὸ τῶν Ἀρειανῶν διὰ τὴν κατὰ τοῦ υἱοῦ τοῦ θεοῦ βλασφημίαν, φρονούντων δὲ κατὰ τοῦ ἃγ ἴου πνεύματος. See Swete in Diet. Chr. Biogr., s.v. ‘Holy Ghost,' p. 121, 122. ib. ἐπὶ τῶν ὁδῶν evp. ἐ.] Roads and rivers sometimes divide, and then the divergent portions inert again lower down. So here, people differ on most points but agree on others, so that you never can be sure where they agree and where they are at issue.

ἔχει μὲν οὖν τι καὶ δυσχερὲς ὁ περὶ τοῦ πνεύματος λόγος, οὐ μόνον ὅτι ἐν τοῖς περὶ τοῦ υἱοῦ λόγοις ἀποκαμόντες οἱ ἄνθρωποι θερμότερον τῷ πνεύματι προσπαλαίουσι· χρὴ γάρ τι πάντως αὐτοὺς ἀσεβεῖν, ἢ οὐδὲ βιωτός ἐστιν αὐτοῖς ὁ βίος· ἀλλ’ ὅτι καὶ ἡμεῖς τῷ πλήθει τῶν ζητημάτων ἀποκναισθέντες ταὐτὸ πάσχομεν τοῖς κακοσίτοις, οἱ ἐπειδὰν πρός τι τῶν βρωμάτων ἀηδισθῶσι, πρὸς πάντα λόγον ὁμοίως, ὥσπερ ἐκεῖνοι πρὸς τροφήν, δυσχεραίνομεν. ὅμως διδότω τὸ πνεῦμα, καὶ ὁ λόγος δραμεῖται, καὶ ὁ θεὸς δοξασθήσεται. τὸ μὲν οὖν ἐπιμελῶς ἐξετάζειν καὶ διαιρεῖσθαι, ποσαχῶς ἢ τὸ πνεῦμα ἢ τὸ ἅγιον παρὰ τῇ θείᾳ γραφῆ νοεῖται καὶ λέγεται, μετὰ τῶν προσφόρων τῇ θεωρίᾳ μαρτυριῶν, καὶ ὅ τι παρὰ ταῦτα 2. 2 του υἱοῦ] OM του cd || 3 om οἱ e || 5 αὐτοῖς ἐστιν ce || 7 βρωμάτων] ζητηματων b 2. The enquiry about the Holy Ghost is difficult. Controversialists defeated over the Son attack the Holy Ghost the more eagerly. Good Christians, sick of argument, wish the enquiry left alone. But we must try. I shall not discuss the meaning of ‘ holy ’ and of ‘ Spirit, ’ of of the two words together. That has been done by others. 3. οἱ ἄνθρωποι] The clause χρὴ γάρ τι κτλ., as well as the opposed ἀλλ’ ὅτι καὶ ἡμεῖς, shows that Gr. does not mean 'men,' including good Christians who dislike controversy, but ’the men,' i.e. his opponents. Their very failure, and the exhaustion of their arguments about the Son ἀποκαμόντες), make them the more keen in their attack upon the Spirit. 6. ἀποκναισθέντες] Cp. i 2. 7. κακοσίτοις] ’squeamish about their diet.’ ib. ot ἐπειδὰν κτλ.] The MSS. appear to give no sign of any other reading, but the grammar is in hopeless confusion. The simplest remedy would be to strike out οἳ before ἐπειδάν, and to insert it before πρὸς πάντα. Otherwise we must suppose that some words have fallen out after ἀηδισθῶσι, such as πάντα ἀποστρέφονται, followed by ἡμεῖς οὖν to begin a new sentence. The required sense is plain, though it cannot be got out of the present text : that as people of delicate stomach, who have had something offered them which they dislike, turn against food in general, so we, disgusted with the Eunomian arguments about the Son, are disinclined to listen to arguments of any kind about the Spirit, or indeed on any religious subject. 9. ὁ λόγος δραμεῖται] 1 Thess. iii 1. As, however, ὁ λόγος is here ’the ’ and not directly ’the word of ’ Gr. shrinks from making it the subject of δοξασθήσεται, as in St Paul. 11. ποσαχῶς] in how many different senses the words πνεῦμα and ἄγιος are used in Scripture. 13. μαρτυριῶν] ’ the texts that bear upon the investigation.’ ἰδιοτρόπως τὸ ἐξ ἀμφοῖν συνημμένον, λέγω δὲ τὸ πνεῦμα τὸ ἅγιον, ἑτέροις παρήσομεν, οἲ καὶ ἑαυτοῖς καὶ ἡμῖν ταῦτα πεφιλοσοφήκασιν, ἐπεὶ καὶ ἡμεῖς ταῦτα ἐκείνοις. αὐτοὶ δὲ πρὸς τὰ ἑξῆς τοῦ λόγου τρεψόμεθα.

Οἱ μὲν οὖν, ὡς ξένον τινὰ θεὸν καὶ παρέγγραπτον εἰσαγόντων ἡμῶν τὸ πνεῦμα τὸ ἅγιον, δυσχεραίνοντες, καὶ σφόδρα προπολεμοῦντες τοῦ γράμματος, ἴστωσαν ἐκεῖ φοβούμενοι φόβον, οὗ μὴ ἔστι φόβος, καὶ σαφῶς γινωσκέτωσαν ὅτι ἔνδυμα τῆς ἀσεβείας ἐστὶν αὐτοῖς ἡ φιλία τοῦ γράμματος, ὡς δειχθήσεται μικρὸν ὕστερον, ἐπειδὰν τὰς ἐνστάσεις αὐτῶν εἰς δύναμιν διελέγξωμεν. ἡμεῖς δὲ τοσοῦτον θαρροῦμεν τῇ θεότητι τοῦ πνεύματος, ὃ πρεσβεύομεν, ὥστε καὶ τῆς θεολογίας ἐντεῦθεν ἀρξόμεθα, τὰς αὐτὰς τῇ τριάδι φωνὰς ἐφαρμόζοντες, κἄν τισι δοκῇ 2 ταυτα...ταυτα] ταὐτὰ . . . ταὐτὰ ceg || 4 τρεψώμεθα eg 3. 5 θέον τινα b || 12 0] ω ‘ Reg. a, Or. 1’ 3. ἐπεὶ καὶ ἡμεῖς] The use of ἐπεί, where perh. we might have expected ὡς, seems to be in favour of the reading ταὐτά, which would thus be taken to mean, ’since we agree with ’ But the mss. are not of very great value in matters of this kind (and it must be remembered that the principal MS. fails us at this point) ; and it would be difficult to supply a verb that would suit ταὐτά, which the obvious φιλοσοφοῦμεν would not do. Ἐπεὶ will therefore indicate that the proposed division of labour is a fair one : the ἔτεροι (by whom Gr. prob. means, not Basil, but students who wer still living to profit by his labours), have worked at that particular study for our advantage as well as their own, and we will leave it to them, since we are labouring at this other for theirs as well as ours. 3. Zeal for the letter ὁ Scripture is sometimes a cloak for My confidence in the Godhead of the Holy Ghost is absolute. He ἲς the Light that lighteneth every man, equally with the Father and the Son. I will fearlessly proclaim Him. 5. παρέγγραπτον] wrongly entered on the list ; cp. iii 18. 7. πρόπολεμοῦντες τ. γρ] Gr. will not say τῆς γραφῆς ; cp. iv 1 οἱ τοῦ γράμματος ἱερόσυλοι. ib. ἐκεῖ φοβούμενοι φ.] Ps. Iii 6 (Hii 5). 11. εἰς δύναμιν] ’ to the best ὁ our power.’ 12. θαρροῦμεν τῆ θ.] ‘have such confidence ’ not merely in the sense of believing that the thing is so, but in that of resting upon it for support. ib. πρεσβεύομεν] ’revere’; cp. i 5. 13. τῆς θεολογίας] ‘of θὶς account of the Godhead. ’ For numerous exx. of the use of the word, see Suicer s.v. ib. ἐντεῦθεν] explained by the clause τὰς αὐτὰς . . . ἐφαρμόζοντες. τολμηρότερον. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ πατήρ. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ υἱός. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ ἄλλος παράκλητος. ἦν, καὶ ἢν, καὶ ἦν· ἀλλ’ ἓν ἦν. φῶς, καὶ φῶς, καὶ φῶς· ἀλλ’ ἓν φῶς, εἷς θεός. τοῦτό ἐστιν ὃ καὶ Δαβὶδ πρότερον, λέγων· Ἐν τῷ φωτί σου ὀψόμεθα φῶς. καὶ νῦν ἡμεῖς καὶ τεθεάμεθα καὶ κηρύσσομεν, ἐκ φωτὸς τοῦ πατρὸς φῶς καταλαμβάνοντες τὸν υἱὸν ἐν φωτὶ τῷ πνεύματι, σύντομον καὶ ἀπέριττον τῆς τριάδος θεολογίαν. ὁ ἀθετῶν ἀθετείτω, ὁ ἀνομῶν ἀνομείτω · ἡμεῖς ὂ νενοήκαμεν, καὶ κηρύσσομεν. ἐπ’ ὄρος ὑψηλὸν ἀναβησόμεθα καὶ βοήσομεν, εἰ μὴ κάτωθεν ἀκουοίμεθα. ὑψώσομεν τὸ πνεῦμα, οὐ φοβηθησόμεθα. εἰ δὲ καὶ φοβηθησόμεθα, ἡσυχάζοντες, οὐ κηρύσσοντες·

Εἰ ἦν ὅτε οὐκ ἦν ὁ πατήρ, ἦν ὅτε οὐκ ἦν ὁ υἱός. 7 πρότερον ἐφαντάσθη dg || 11 θεολογίαν] ὁμολογίαν b || 13 καὶ κηρύσσομεν] om καὶ f || 15 ησυχαζοντες] ἡσυχάσομεν f 1. ἢν τὸ φῶς] John i 9. There is no need to suppose that Gr. intends to make ἦν into a mere copula ; ‘ the true light was the Father.' Ὁ πατὴρ would more naturally be in apposition to τὸ φῶς. 8. ἐν τῷ φωτί σου] Ps. xxxv 10 (xxxvi 9). Both parts of the verse are frequently quoted by the Fathers as containing the doctrine of the Trinity. For the first half cp. Ambr. de Sp. S. i 15. 9. τεθεάμεθα κτλ.] The passage is influenced by 1 John i 3, 5. ib. ἐκ φωτὸς τοῦ πατρός] This is implied in the word ’Thy ’; the Holy Ghost is the ’s light, which implies that the Source from which He proceeds is light also. 12. ὁ ἀθετῶν κτλ] Is. xxi 2; with possibly a reminiscence of Ez. iii 27. 13. ἐπ’ ὄρος ὑψηλόν κτλ.] Is. xl. 9 ἐπ’ ὄρος ὑψ. ἀνάβηθι ὑψώσατε, μὴ φοβεῖσθε· εἰπόν . . . Ἴδου ὁ θεὸς ἡμῶν. 14, εἰ μὴ κάτωθεν ἀκ.] Gr. prob. thinks of his favourite reference to Moses on Sinai, and of the unpre- pared people who were forbidden to go up with him. 15. εἰ δὲ καὶ φοβ.] ’and if we should be afraid at all, it will be for holding our peace , not for proclaim- ing Him? 4. There never was α time when He was not. No one person of the Trinity can be imagined to exist or to have ever existedwithoutthe others ; for an imperfect Godhead is unthinkable; able; especially a Godhead holiness. If He ever began to exist, He is on a level with us. How could He raise us, as He does, to Godhead? εἰ ἦν ὅτε οὐκ ἦν ὁ υἱός, ἦν ὅτε οὐδὲ τὸ πνεῦμα τὸ ἅγ ἴον. εἰ τὸ ἓν ἢν ἀπ’ ἀρχῆς, καὶ τὰ τρία. εἰ τὸ ἓν κάτω βάλλεις, τολμῶ, καὶ λέγω, μηδὲ τὰ δύο θῇς ἄνω. τίς γὰρ ἀτελοῦς θεότητος ὄνησις ; μᾶλλον δὲ τίς θεότης, εἰ μὴ τελεία ; τελεία δὲ πῶς, ᾗ λείπει τι πρὸς τελείωσιν ; λείπει δέ πὼς, μὴ ἐχούσῃ τὸ ἅγ ἴον· ἔχοι δ’ ἂν πῶς, μὴ τοῦτο ἔχουσα ; ἢ γὰρ ἄλλη τις παρὰ τοῦτο ἡ ἁγιότης ’ καὶ ἥ τις αὕτη νοεῖται, λεγέτω τις· ἢ εἴπερ ἡ αὐτή, πῶς οὐκ ἀπ’ ἀρχῆς ; ὥσπερ ἄμεινον ὂν τῷ θεῷ εἶναί ποτε ἀτελεῖ, καὶ δίχα πνεύματος. εἰ μὴ ἀπ’ ἀρχῆς ἢν, μετ’ ἐμοῦ τέτακται, καὶ εἰ μικρὸν πρὸ ἐμοῦ. χρόνῳ γὰρ ἀπὸ θεοῦ τεμνόμεθα. εἰ τέτακται μετ’ ἐμοῦ, πῶς ἐμὲ ποιεῖ θεόν, ἢ πῶς συνάπτει θεότητι;

Μαλλὸν δὲ φιλοσοφήσω σοι περὶ αὐτοῦ μικρὸν ἄνωθεν. περὶ τριάδος γὰρ καὶ πρότερον διειλήφαμεν. τὸ πνεῦμα τὸ ἅγιον Σαδδουκαῖοι μὲν οὐδὲ εἶναι τὸ παράπαν 4. 1 om τὸ ἄγιον cef2g || 1 τρια] + ἢν f || 4 θεότης εἰ μὴ τελεια] θεοτητος ἡμιτέλεια b : θεότητος εἰ μὴ τέλεια d : θεότης ἦ εἰ suprascr.) μὴ τέλεια c || δ’ av] ’δε c || 7 η γαρ] εἰ γὰρ dfg || η αγιοτης] om η e || 8 η αυτη] αὔτη ceg || 10 δίχα] + TOudfg || 11 ἄπο] + του ’duo Colb.’ 3. μηδὲ τὰ δύο θῆς ἄνω] ‘Ι veilture to tell you not to set the other two up ’ because it is useless and illogical to attempt it. 4. εἰ μὴ τελεία] I retain this reading in the text, as it has most authority and makes good sense ; but I have little doubt that the true reading, which would account for the variants, is ἡ μὴ τελεία. 6. μὴ τοῦτο ἔχουσα] By τοῦτο Gr. means the Holy Ghost. 7. ἢ γὰρ ἄλλη τις] Besides the superior Ms. authority for ἢ, it accords better with the καἰ before ἤ τις, which would be unintelligible with εἰ. It is quite in ’s style to interpose the question with λαὶ before passing on to the second horn of the dilemma. ‘ Either the holiness of the Godhead is independent of the Holy Spirit, — and in that case I should like to be informed what it is supposed to be; or if ’ etc. 10. μετ’ ἐμοῦ] in company with creatures like us. 5. The Sadducees denied His existence. Some of the best Greek thinkers had glimpses of Him, but there was no agreement among them on the point. Christians likewise are divided. While some believe Him to be God, some think Him α Divine operation, or even α creature; some make nice distinctions between His nature and those of the Father and Son. 14. μικρὸν ἄνωθεν] ‘a little farther back’; the same comparative use which we observed iu πόρρωθεν ii 2. 15. διειλήφαμεν] ’ have discussed’; cp. iv 16. ἐνόμισαν· οὐδὲ γὰρ ἀγγέλους, οὐδὲ ἀνάστασιν· οὐκ οἶδ’ ὅθεν τὰς τοσαύτας περὶ αὐτοῦ μαρτυρίας ἐν τῇ παλαιᾷ διαπτύσαντες. Ἑλλήνων δὲ οἱ θεολογικώτεροι, καὶ μᾶλλον ἡμῖν προσεγγίσαντες, ἐφαντάσθησαν μέν, ὡς ἐμοὶ δοκεῖ· περὶ δὲ τὴν κλῆσιν διηνέχθησαν, νοῦν τοῦ παντός, καὶ τὸν θύραθεν νοῦν, καὶ τὰ τοιαῦτα προσαγορεύσαντες. τῶν δὲ καθ’ ἡμᾶς σοφῶν οἱ μὲν ἐνέργειαν τοῦτο ὑπέλαβον, οἱ δὲ κτίσμα, οἱ δὲ θεόν, οἱ δὲ οὐκ ἔγνωσαν ὁπότερον τούτων, αἰδοῖ τῆς γραφῆς, ὥς φασιν, ὡς οὐδέτερον σαφῶς δηλωσάσης. καὶ διὰ τοῦτο οὔτε σέβουσιν, οὔτε ἀτιμάζουσι, μέσως πὼς περὶ αὐτοῦ διακείμενοι, μᾶλλον δὲ καὶ λίαν ἀθλίως. καὶ τῶν θεὸν ὑπειληφότων οἱ μὲν ἄχρι διανοίας εἰσὶν εὐσεβεῖς, οἱ δὲ τολμῶσιν εὐσεβεῖν καὶ τοῖς χείλεσιν. ἄλλων δὲ ἤκουσα μετρούντων θεότητα σοφωτέρων, οἳ τρία μὲν εἶναι καθ’ ἡμᾶς ὁμολογοῦσι τὰ νοούμενα, τοσοῦτον δὲ ἀλλήλων διέστησαν, ὡς τὸ μὲν καὶ οὐσία καὶ δυνάμει 5, 9 οὐδέτερον] οὐδὲν ἕτερον f ΙΙ 11 πέρι αὐτοῦ] πέρι αὐτὸ c2 || 14 σοφὼ. τερῶν] σοφώτερον ’in nonnull.’ 1. οὐδὲ γὰρ ἀγγ.] Acts xxiii 8. Gr.'s remark is not exactly logical γάρ) ; the denial of angels would not involve the denial of the Holy Spirit. It looks as if he had carelessly taken πνεῦμα in that passage to = ἅγιον πν. 3. διαπτύσαντες] Cp. τοσαύτας Gr. prob. means, as De Billy interprets, tot ac tanta. id. Ἑλλήνων δὲ οἱ θ.] no doubt esp. Plato and Aristotle. If the actual expression νοῦς τοῦ παντός does not occur in Plato, the thought is there, and prob. the expression itself in some of the Neo- Platonists. The phrase τὸν θύραθεν νοῦν comes from Arist. de Gen. An. ii 3. 5. διηνέχθησαν] ’’they differed,' i.e. from one another. 6. τῶν δέ καθ’ ἤμ’. σ.] ‘of our own clever people,' as opp. to Ἑλλήνων. There is an ironical tone in σοφῶν, because, although orthodox divines are included in the phrase, Gr. is thinking most of the heretical doctors. 11. μέσως πως...διακ.] ‘ hold a kind of neutral position with regard Him.’ 12. Βy τὰς 12. ἄχρι διανοίας] Like the μέχρι which has occurred several times in these Orations, ἄχρι means ‘in thought and no father.’ They have not the courage to express it. 14. ἄλλων δὲ ἤ·κουσα] 1 1 have heard others, still cleverer, meting out Godfrequently head? It is not known whom he means. 15. τὰ νοούμενα] ‘that our notion is that of three existences.’ The is used throughout to avoid undue handling of personal language. 16. διέστησαν] 1st aor., ‘ they put them at such a distance from each other, as to make the first’ etc. ποιεῖν ἀόριστον· τὸ δὲ δυνάμει μέν, οὐκ οὐσίᾳ δέ· τὸ δὲ ἀμφοτέροις περιγραπτόν· ἄλλον τρόπον μιμούμενοι τοὺς δημιουργόν, καὶ συνεργόν, καὶ λειτουργὸν ὀνομάζοντας, καὶ τὴν ἐν τοῖς ὀνόμασι τάξιν καὶ χάριν τῶν πραγμάτων ἀκολουθίαν εἶναι νομίζοντας.

Ἡμῖν δὲ πρὸς μὲν τοὺς οὐδὲ εἶναι ὑπειληφότας οὐδεὶς λόγος, ἢ τοὺς ληροῦντας ἐν Ἕλλησιν. μηδὲ γὰρ ἁμαρτωλῶν ἐλαίῳ πιανθείημεν εἰς τὸν λόγον. πρὸς δὲ τοὺς ἄλλους οὕτω διαλεξόμεθα. τὸ πνεῦμα τὸ ἅγιον ἢ τῶν καθ’ ἑαυτὸ ὑφεστηκότων πάντως ὑποθετέον, ἢ τῶν ἐν ἑτέρῳ θεωρουμένων· ὧν τὸ μὲν οὐσίαν καλοῦσιν οἱ περὶ ταῦτα δεινοί, τὸ δὲ συμβεβηκός. εἰ μὲν οὖν συμβέβηκεν, ἐνέργεια τοῦτο ἂν εἴη θεοῦ. τί γὰρ ἕτερον, ἢ τίνος ; τοῦτο 5 νομιζοντας] -τες b 6. 7 ουδεις] ουδεις ο b: ουδε εις ce ‘duo Reg.’ || 9 διαλεξωμεθα b 2. ἄλλον τρόπον μιμ.] ‘imitating, though in a somewhat different form, those,‘ etc. He seems to mean Arius. 4. τάξιν καὶ χάριν] The word χάρις appears to be used in the sense which Lidd. and Scott put as iv 2 viz. ‘homage due,’ ‘majesty’; and τάξις accordingly will be, not exactly the order in which the names stand in the Bible, but the rank which is inherent in each. ‘Who think that the rank and dignity of the respective names denotes a gradation of the realities which they represent.’ The πράγματα, of course, are the three Blessed Persons themselves. 6. Against Sadducee and Greek I shall not indulge myself to argue, but only against the others. The Holy Ghost is either a contingent or a substantive existence. If contingent, He must be a Divine operation or influence; but this does not agree with the personal language of Scripture. If He is a substantive existence, He is either God or a creature; there is no betwixt and between. If He is a creature, how can we ‘believe in’ Him? He must be God. 8. ἁμαρτ. ἐλαίῳ] Ps. cxl (cxli) 5. It may be asked, why it would be an anointing of himself with the oil of sinners for his oration to enter into controversy with such persons, while he feels himself at liberty to argue with the Macedonians. The answer is, that the ἁμαρτωλοὶ are not opponents (as the Donatists might have said) too bad even to be argued with. He means that, although it might add a richness and profusion to his discourse, there would be a kind of sinful self-indulgence in demolishing opinions with which he was not practically confronted. 9. τῶν καθ’ ἑατυτὸ ὑφ.] ‘either an independent subsistence, or a thing observed in something else.’ 12. συμβεβηκός] something contingent, ‘a contingency’; a thing which happens to be so, but might have been otherwise. 13. ἐνέργεια τοῦτο ἂν εἴη θ.] ‘it (the Holy Spirit so conceived of) will be an operation of God’— an influence, an inspiration, or the like—‘for what else could it be, or from whom besides could it come?’ γάρ πως μᾶλλον καὶ φεύγει σύνθεσιν. καὶ εἰ ἐνέργεια, ἐνεργηθήσεται δῆλον ὅτι, οὐκ ἐνεργήσει, καὶ ὁμοῦ τῷ ἐνεργηθῆναι παύσεται. τοιοῦτον γὰρ ἡ ἐνέργεια. πῶς οὖν ἐνεργεῖ, καὶ τάδε λέγει, καὶ ἀφορίζει, καὶ λυπεῖται, καὶ παροξύνεται, καὶ ὅσα κινουμένου σαφῶς ἐστίν, οὐ κινήσεως; εἰ δὲ οὐσία τις, οὐ τῶν περὶ τὴν οὐσίαν, ἤτοι κτίσμα ὑποληφθήσεται, ἢ θεός. μέσον γάρ τι τούτων, ἤτοι μηδετέρου μετέχον, ἢ ἐξ ἀμφοῖν σύνθετον, οὐδ’ ἂν οἱ τοὺς τραγελάφους πλάττοντες ἐννοήσαιεν. ἀλλ᾿ εἰ μὲν κτίσμα, πῶς εἰς αὐτὸ πιστεύομεν, ἢ ἐν αὐτῷ τελειούμεθα ; οὐ γὰρ ταὐτόν ἐστι πιστεύειν εἴς τι, καὶ περὶ αὐτοῦ πιστεύειν. τὸ μὲν γάρ ἐστι θεότητος, τὸ δὲ παντὸς πράγματος. εἰ δὲ θεός, ἀλλ᾿ οὐ κτίσμα, οὐδὲ ποίημα, οὐδὲ σύνδουλον, οὐδ᾿ ὅλως τι τῶν ταπεινῶν ὀνομάτων.

1 και ει] om ει b || 2 τω] το b || 7 υπολειφθησεται ‘Or. 1’ 1. φεύγει σύνθεσιν] It is assumed that all will agree that the simpler the account, the better. 2. ἐνεργηθήσεται . . . παύσεται] The fut. is logical, not temporal. It is of the very nature of an ‘operation ’ to be incapable of independent action, or to continue when the operator stops. 3. πῶς οὖν ἐνεργεῖ] The Bible, however, attributes to the Holy Spirit operations of His own, such as ‘saying’ this and that (τάδε), ‘separating’ (an inexact reminiscence of Acts xiii 2). 4. λυπεῖται] Eph. iv 30. 5. παροξύνεται] Is. lxiii 10. ib. κινουμένου] middle voice. These are notes, Gr. says, not of a motion in the abstract (such as an ἐνέργεια is), but of the thing which is in motion. 6. τῶν περὶ τὴν οὐ.] ‘an existence, and not an attribute of existence.’ 9. τραγελάφους] the typical fabulous compound. 10. τελειούμεθα] in baptism; cp. § 29. ib. οὐ γὰρ ταὐτόν] ‘it is not the same thing to believe in anything, and to believe statements about it; the first is peculiar to God, the second can be done with any thing.’ See Pearson on the Creed I believe in God; who rightly says that the distinction is more characteristic of Western than of Eastern theology. 13. οὐδὲ ποίημα] sc. ἐστί. The apodosis begins at this point, not at ἀλλ᾿ οὐ κτίσμα. 7. Now it is your turn. ‘Is He begotten, or unbegotten? If begotten, of whom ? If of the Father, there are two Sons; if of the Son, He is a grandson.’ Your names do not terrify me. Because we are obliged to speak of ‘Sonship’ in the Godhead, it does not follow that all earthly nomenclature would apply; or at that rate you will have to say ali manner of strange things.

Ἑνταῦθα σὸς ὁ λόγος ’ αἱ σφενδόναι πεμπέσθωσαν, οἱ συλλογισμοὶ πλεκέσθωσαν. ἢ ἀγέννητον πάντως, ἢ γεννητόν. καὶ εἰ μὲν ἀγέννητον, δύο τὰ ἄναρχα. εἰ δὲ γεννητόν, ὑποδιαίρει πάλιν· ἢ ἐκ τοῦ πατρὸς τοῦτο, ἢ ἐκ τοῦ υἱοῦ. καὶ εἰ μὲν ἐκ τοῦ πατρός, υἱοὶ δύο καὶ ἀδελφοί. σὺ δέ μοι πλάττε καὶ διδύμους, εἰ βούλει, ἢ τὸν μὲν πρεσβύτερον, τὸν δὲ νεώτερον ’ ἐπειδὴ λίαν εἶ φιλοσώματος. εἰ δὲ ἐκ τοῦ υἱοῦ, πέφηνέ, φησι, καὶ υἱωνὸς ἡμῖν θεός· οὗ τί ἂν γένοιτο παραδοξότερον ; ταῦτα μὲν οὖν οἱ σοφοὶ τοῦ κακοποιῆσαι, τὰ δὲ ἂγ ἀθ’ ἁ γράφειν οὐ θέλοντες. ἐγὼ δὲ εἰ μὲν ἑώρων ἀναγκαίαν τὴν διαίρεσιν, ἐδεξάμην ἂν τὰ πράγματα, οὐ φοβηθεὶς τὰ ὀνόματα. οὐ γάρ, ἐπειδὴ κατά τινα σχέσιν ὑψηλοτέραν υἱὸς ὁ υἱός, οὐ δυνηθέντων ἡμῶν ἄλλως ἢ οὕτως ἐνδείξασθαι τὸ ἐκ τοῦ θεοῦ καὶ ὁμοούσιον, ἤδη καὶ πάσας οἰητέον ἀναγκαῖον εἶναι τὰς κάτω κλήσεις, καὶ τῆς ἡμετέρας συγγενείας, μεταφέρειν ἐπὶ τὸ θεῖον. ἢ τάχα ἃν σύ γε καὶ ἄρρενα τὸν θεὸν ἡμῖν ὑπολάβοις, κατὰ τὸν λόγον τοῦτον, ὅτι θεὸς ὀνομάζεται, καὶ πατήρ ; καὶ θῆλύ τι τὴν θεότητα, ὅσον ἐπὶ ταῖς κλήσεσι ; καὶ τὸ πνεῦμα οὐδέτερον, ὅτι μὴ γεννητικόν ; εἰ δέ σοι καὶ τοῦτο παιχθείη, τῇ ἑαυτοῦ 7, 4 υποδιαιρησει ’Reg. Copr.' || 15 τῆς] τὰς b ΙΙ 18 omn ’Reg. a’ 1. ἐνταῦθα σὸς 6 λ.] ‘now for your say’ It begins at ἢ ἀγέννητον. 3. δύο τὰ ἄναρχα] viz. the Father and the Spirit. 6. σὺ δέ μοι πλ.] This is Gr.'s interpolation into his adversary's argument. 7. φιλοσώματος] i.e. determined to refer everything to material standards. 9. σοφοὶ τοῦ κακ’.] Jer. iv 22. It is hard to see why Gr. balances this clause by ‘ and will not write what is good.' It is not a reference to anything in Scripture. No doubt the Eunomian literature was as extensive as its oral polemic. 11. τὰ πράγματα] much as at the end of § 5. The ’names’ which he says would not scare him ὅσ’ are such as that of υἱωνός. Not that he admits that such a name would necessarily be applicable, even if the ‘ facts ’ were as suggested. is shewn in the next sentence. 12. κατά τινα σχ. ὑψ.] ‘according to sonic relationship too lofty for us to understand' the Son is Son. No other language would express at once His derivation from the Father and His being of one substance with Him. It does not follow, however, that all the nomenclature of our earthly relationships is to be trans- ferred straightway to the Godhead. 20. εἰ δέ σοι κ· τοῦτο π·] ’and if you like to carry the gamt farther i cp. iii 7 προσπαιξω τὸν π. θελήσει τὸν θεὸν συγγενόμενον, κατὰ τοὺς παλαιοὺς λήρους καὶ μύθους, γεννήσασθαι τὸν υἱόν, εἰσήχθη τις ἡμῖν καὶ Μαρκίωνος καὶ Οὐαλεντίνου θεὸς ἀρρενόθηλυς, τοῦ τοὺς καινοὺς αἰῶνας ἀνατυπώσαντος.

Ἐπεὶ δέ σου τὴν πρώτην διαίρεσιν οὐ δεχόμεθα, τὴν μηδὲν ἀγεννήτου καὶ γεννητοῦ μέσον ὑπολαμβάνουσαν, αὐτίκα οἰχήσονταί σοι μετὰ τῆς σεμνῆς διαιρέσεως οἱ ἀδελφοὶ καὶ οἱ υἱωνοί, ὥσπερ τινὸς δεσμοῦ πολυπλόκου τῆς πρώτης ἀρχῆς λυθείσης συνδιαλυθέντες, καὶ τῆς θεολογίας ὑποχωρήσαντες. ποῦ γὰρ θήσεις τὸ ἐκπορευτόν. εἰπέ μοι, μέσον ἀναφανὲν τῆς σῆς διαιρέσεως, καὶ παρὰ κρείσσονος ἢ κατὰ σὲ θεολόγου, τοῦ σωτῆρος ἡμῶν, εἰσαγόμενον; εἰ μὴ τὴν φωνὴν ἐκείνην τῶν σῶν ἐξεῖλες εὐαγγελίων, διὰ τὴν τρίτην σου διαθήκην, Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ’ ὅσον μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα· καθ’ ὅσον δὲ οὐ γεννητόν, οὐχ 3 om καὶ Οὐαλεντίνου aceg 8, 8 οἱ υἱωνοὶ] om οι df || 9 λυθεισης] διαλυθείσης bdf || 16 om ἐκπορεύεται f 1. συγγενόμενον] ‘ by intercourse with His own ’; cp. iii 6. The ’ancient ’ are prob. those of heathen mythology, not of Gnosticism. 3. Μαρκίωνος] Marcion's system has really nothing to do with Gnosticism and its fantastic inventions, although he is usually reckoned among the Gnostics. Perh. therefore Gr. uses his name with that of Valentinus to denote in contemptuous indifference Gnosticism in general ; or perh. he confuses Marcion with Marcus, the disciple of Val., from whom the Marcosians take their name. ib. θεὸς ἀρρενόθηλυς] Gr. does not mean that Val. taught that God was ἀρρ., but only compares the God who has just been imagined with the bisexual beings of the Valentinian system. See Iren. I i 1 εἶναι γὰρ αὐτῶν ἕκαστον ἀρρενόθηλυν, οὔτως· τως· πρῶτον rbv Προπάτορα ἡνῶσθαι κατὰ συζυγίαν τῆ ἑαυτοῦ Ἐννοίᾳ κτλ. 4. αἰῶνας] ’who devised those strange Acons.’ 8. I do not admit thai He must be either begotten or unbegotten. Christ says that He ’proceeds? You ask what that means. Our powers are insufficient to explain. 9. ἀρχῆς] as in ii 25, an ‘ end? Δεσμός seems to be used in the sense of a hnot. ib. τῆς θ. ὑποχωρήσαντες] ‘retiring ing from your account of the God- head.’ 14. διὰ τὴν τρίτην σ. δ.] ‘ to suit your Third Testament? or, as we might say, ’your Newest Testament.’ ib. τὸ πν.... ἐκπορεύεται] John xv 26. 15. ἐκεῖθεν] from such a source as the Father. υἱός· καθ’ ὅσον δὲ ἀγεννήτου καὶ γεννητοῦ μέσον, θεός. καὶ οὕτω σου τὰς τῶν συλλογισμῶν ἄρκυς διαφυγὸν θεὸς ἀναπέφηνε, τῶν σῶν διαιρέσεων ἰσχυρότερος. τίς οὖν ἡ ἐκπόρευσις; εἰπὲ σὺ τὴν ἀγεννησίαν τοῦ πατρός, κἀγὼ τὴν γέννησιν τοῦ υἱοῦ φυσιολογήσω, καὶ τὴν ἐκπόρευσιν τοῦ πνεύματος, καὶ παραπληκτίσωμεν ἄμφω εἰς θεοῦ μυστήρια παρακύπτοντες· καὶ ταῦτα τίνες; οἱ μηδὲ τὰ ἐν ποσὶν εἰδέναι δυνάμενοι, μηδὲ ψάμμον θαλασσῶν, καὶ σταγόνας ὑετοῦ, καὶ ἡμέρας αἰῶνος ἐξαριθμεῖσθαι, μὴ ὅτι γε θεοῦ βάθεσιν ἐμβατεύειν, καὶ λόγον ὑπέχειν τῆς οὕτως ἀρρήτου καὶ ὑπὲρ λόγον φύσεως.

Τί οὖν ἐστί, φησιν, ὃ λείπει τῷ πνεύματι, πρὸς τὸ εἶναι υἱόν; εἰ γὰρ μὴ λεῖπόν τι ἦν, υἱὸς ἃν ἦν. οὐ λείπειν φαμέν· οὐδὲ γὰρ ἐλλειπὴς θεός· τὸ δὲ τῆς ἐκφάνσεως, ἵν οὕτως εἴπω, ἢ τῆς πρὸς ἄλληλα σχέσεως διάφορον διάφορον αὐτῶν καὶ τὴν κλῆσιν πεποίηκεν. οὐδὲ γὰρ τῷ υἱῷ λείπει τι πρὸς τὸ εἶναι πατέρα, οὐδὲ γὰρ ἔλλειψις ἡ υἱότης, ἀλλ’ οὐ παρὰ τοῦτο πατήρ. ἢ οὕτω γε καὶ τῷ πατρὶ λείψει τι πρὸς τὸ εἶναι υἱόν· οὐ γὰρ υἱὸς ὁ πατήρ. ἀλλ’ οὐκ 2 διαφυγὼν d || 3 ισχυροτεροσ] υφηλοτερος ’tres Colb.' || 6 παραπληκτισομεν bedf 9, 13 υιον] υιω b || 14 ἐλλιπὴς cd2f2 || 15 om διάφορον sec. loco e || 17 om τι b || ουδε] οὐ c || 18 λειψει] λείπει c || 19 υἱὸν] υἱὼ b 1. ἀγενν. κ. γενν. μέσον] Theterm ἐκπορεύεσθαι denotes a relationship to the Unbegotten Father which is at least not more distant than that of Generation, and therefore implies the essential Deity of Him who so proceeds. 5. φυσιολογήσω] ‘ will tell you the natural history of.’ 6. παραπληκriσωμεν] ‘ and let us both go mad for prying into the secrets of God' ; a well-known superstition. 7. καἰ ταῦτα τίνες] ‘ and who are we that we should pry into them ?' 8. ψάμμον θαλασσῶν κτλ.] Ecclus. i 2. 10. θεοῦ βάθεσιν] ι Cor. ii 10. ib. λόγον πἐχειν] ‘ to submit’ ’present an account.’ 9. ‘Where does He come short of being a Son ? yon ask. . It is no defect, any more than it is a defect in the Son not to ἠ’ Father, or in the Father not to be Son. The names ’denote unalterable relationships within a single nature. 14. ἐκφάνσεως] The difference of designation corresponds to B real difference in the mode of Their coming forth into existence, and of Their mutual relation. Ἔκφανσις does not mean Their manifestation to us, but Their eternal issuing forth from the First Source. 19. ἀλλ’ οὐκ ἐλλ. τ. ποθεν] ’but this language does not indicate a in any direction, nor the inferiority of essence.' The ταῦτα not refer only to what has immediately preceded, viz. that the Father is not Son ; this would not suggest any thought of ὕφεσις. It refers also to the ’s not being Father, nor the Spirit Son. ἐλλείψεως ταῦτά ποθεν, οὐδὲ τῆς κατὰ τὴν οὐσίαν ὑφέσεως · αὐτὸ δὲ τὸ μὴ γεγεννῆσθαι, καὶ τὸ γεγεννῆσθαι, καὶ τὸ ἐκπορεύεσθαι, τὸν μὲν πατέρα, τὸν δὲ υἱόν, τὸ δὲ τοῦθ’ ὅπερ λέγεται πνεῦμα ἅγιον προσηγόρευσεν, ἵνα τὸ ἀσύγχυτον σώζηται τῶν τριῶν ὑποστάσεων ἐν τῇ μιᾷ φύσει τε καὶ ἀξίᾳ τῆς θεότητος. οὔτε γὰρ ὁ υἱὸς πατήρ, εἷς γὰρ πατήρ, ἀλλ’ ὅπερ ὁ πατήρ· οὔτε τὸ πνεῦμα υἱὸς ὅτι ἐκ τοῦ θεοῦ, εἷς γὰρ ὁ μονογενής, ἀλλ’ ὅπερ ὁ υἱός· ἓν τὰ τρία τῇ θεότητι, καὶ τὸ ἓν τρία ταῖς ἰδιότησιν· ἵνα μήτε τὸ ἓν Σαβέλλιον ᾖ, μήτε τὰ τρία τῆς πονηρᾶς νῦν διαιρέσεως.

Τί οὖν ; θεὸς τὸ πνεῦμα ; πάνυ γε. τί οὖν, ὁμοούσιον ; εἴπερ θεός. δὸς οὖν μοί, φησιν, ἐκ τοῦ αὐτοῦ 2 τὸ γεγεννησθαι] το γεγενῆσθαι a: om καὶ τὸ γεγεννῆσθαι f || 3 εκπεπορευσθαι αἰ ’Reg. Cypr.' || 6 αξια] εξουσια e || 7 ὑίος] ο ὑίος a || 8 o ὑίος] om ο d || om τὰ f || 9 om τῆ bed || 10 νυν] σου νυν b ’Reg. Cypr.' : om νυν c : νυνι e 4. προσηγόρευσεν] The abovementioned facts ’proclaim Them ’ respectively Father, Son, and Holy Spirit. The aor. takes us back to the moment when these titles were first assigned in Scripture. 5. ποστάσεων] here used in the recognised ’personal’ sense. 7. δπερ ὁ πατήρ] He is not the Father, but He is all that the Father is. ib. δτι ἐκ τοῦ θ.] The fact that He is of the Father's essence (1 Cor. ii 12) does not make Him Son. 8. ἐν τὰ τρία τῆ θ.] The Three (Gr. again avoids the masc.) are One — an undivided unit — in their nature; the One is Three — a Trinity — in the ineffaceable distinction between the persons. The latter observation removes the Sabellian conception of the unity ; the former removes the Eunomian division of the natures. In the construction of the last clause, τῆς π. ν. διαιρέσεως is the predicate after ἦ understood, like οὐκ ἐλλείψεως above. 10 You are surprised at our calling Him God, consubstantial with the Father. He must be so if there is only God God and one Godhead. I am ashamed to use earthly illustrations; but even in natural history there are very different modes of reproduction which it might help you to consider. 12. δὸς οὖν μοι] The word διδόναι is not used here in its frequent sense of a logical concession ; for it would be no concession to the Eunomians to ’give’ what is here required. It means rather, ’shew me’ ‘convince me that it is so.’ The Eunomian offers, if convinced that two consubstantial persons issue from the same Divine Source, to acknow- ledge each of them to be a God. Gr. illustrates the illogical character of the offer by a counter-paralogism. ‘Shew me,’ he says, ‘that there is than one sort of God, and I will shew you the same Trinity that we now believe in, name and thing.’ It is as unreasonable to deduce ditheism or tritheism from the Catholic doctrine of the relation of the Son and Spirit to the Father, as it would be to deduce the Catholic doctrine of the Trinity from a belief in Godheads of varying quality. τὸ μὲν υἱόν, τὸ δὲ οὐχ υἱόν, εἶτα ὁμοούσια, καὶ δέχομαι θεὸν καὶ θεόν. δός μοι καὶ σὺ θεὸν ἄλλον, καὶ Φύσιν θεοῦ, καὶ δώσω σοι τὴν αὐτὴν τριάδα μετὰ τῶν αὐτῶν ὀνομάτων τε καὶ πραγμάτων. εἰ δὲ εἰς θεὸς μία φύσις ἡ ἀνωτάτω, πόθεν παραστήσω σοι τὴν ὁμοίωσιν; ἢ ζητεῖς πάλιν ἐκ τῶν κάτω καὶ τῶν περὶ σέ; λίαν μὲν αἰσχρόν, καὶ οὐκ αἰσχρὸν μόνον, ἁλλὰ καὶ μάταιον ἐπιεικῶς, ἐκ τῶν κάτω τῶν ἄνω τὴν εἰκασίαν λαμβάνειν, καὶ τῶν ἀκινήτων ἐκ τῆς ῥευστῆς φύσεως, καί, ὅ Φησιν Ἠσαίας, ἐκζητεῖσθαι τὰ ζῶντα ἐν τοῖς νεκροῖς· ὅμως δὲ πειράσομαι, σὴν χάριν, κἀντεῦθεν δοῦναί τινα τῷ λόγῳ βοήθειαν. τὰ μὲν οὖν ἄλλα παρήσειν μοι δοκῶ, πολλὰ ἃν ἔχων ἐκ τῆς περὶ ζώων ἱστορίας εἰπεῖν, τὰ μὲν ἡμῖν γνώριμα, τὰ δὲ τοῖς ὀλίγοις, ὅσα περὶ τὰς τῶν ζώων γενέσεις ἡ Φύσις ἐφιλοτεχνήσατο. γεννᾶσθαι γὰρ λέγεται, οὐκ ἐκ τῶν αὐτῶν τὰ αὐτὰ μόνον, οὐδὲ ἐξ ἑτέρων ἕτερα, ἀλλὰ καὶ ἐξ ἑτέρων τὰ αὐτά, καὶ ἐκ τῶν αὐτῶν ἕτερα. εἰ δέ τῳ πιστὸς ὁ λόγος, καὶ ἄλλος ἐστὶ τρόπος γεννήσεως, αὐτό τι ὑφ’ ἑαυτοῦ δαπανώμενον καὶ τικτόμενον. ἔστι δὲ ἃ καὶ 10. 1 δεχομαι] + καὶ c || 2 ἄλλον θέον dfg || 4 εἰς θεὸς μία φυσις] εἰς ο θεὸς καὶ μία φύσις b ’Reg. Cypr.’: εἰς θεὸς καὶ μία φύσις f ‘ plures Reg. et Colb.’: εἰς θεὸς τε καὶ μία Φυσις de || 6 η] εἰ ’δε ‘ Reg. Cypr.’ || το τα ζωντα] τον ὄντα ‘Or. 1’ 9. ῤευστῆς] ‘changeable,’ ‘transitory’ tory’; cp. ii 22 πῶς κάτω μῶ. 10. ἐκζητεῖσθαι τὰ ζ.] Is. viii 19; cp. Luke xxiv 5. 13. ἡμῖν γνώριμα] known to us all by direct observation; opp. to what only few have had the opportunity of noting. Gr.’s lore on subject is derived from Aristotle. 16. ἐξ ἑτέρων τὰ αὐτά κτλ.] instance given by Elias is that of frogs, some of which are the off- spring of frogs, and others the spontaneous product of the marsh, and yet equally frogs. His instance of the converse is more true to nature, but a less exact illustration of his subject. 19.δαπανώμενον] ‘consumed,’ cp. iv 6. The ref. of course is to the phoenix (Herod, ii 73); see Lightfoot's note on Clem, ad cor. § 25. Gr. himself evidently does not quite believe the fable. ἐξίσταταί πὼς ἑαυτῶν, ἐξ ἄλλων ζώων εἰς ἄλλα μεθιστάμενά τε καὶ μεταποιούμενα, Φιλοτιμίᾳ Φιλοτιμίᾳ ἤδη δὲ καὶ τοῦ αὐτοῦ, τὸ μὲν οὐ γέννημα, τὸ δὲ γέννημα, πλὴν ὁμοούσια· ὃ καὶ τῷ παρόντι πὼς μᾶλλον προσέοικεν. ἓν δέ τι τῶν ἡμετέρων εἰπών, ὃ καὶ πᾶσι γνώριμον, ἐφ’ ἕτερον μεταβήσομαι λόγον.

Ὁ Ἀδὰμ τί ποτε ἦν ; πλάσμα θεοῦ. τί δὲ ἡ Εὖα; τμῆμα τοῦ πλάσματος. τί δὲ ὁ Σήθ; γέννημα. ἆρ’ οὖν ταὐτόν σοι φαίνεται πλάσμα, καὶ τμῆμα, καὶ γέννημα; πῶς οὔ; ὁμοούσια δὲ ταῦτα, ἢ τί; πῶς δ’ οὔ; ὡμολόγηται οὖν καὶ τὰ διαφόρως ὑποστάντα τῆς αὐτῆς εἶναι οὐσίας ἐνδέχεσθαι. λέγω δὲ ταῦτα, οὐκ ἐπὶ τὴν θεότητα φέρων τὴν πλάσιν, ἢ τὴν τομήν, ἤ τι τῶν ὅσα σώματος, μή μοί τις ἐπιφυέσθω πάλιν τῶν λογομάχων, ἐπὶ δὲ τούτων θεωρῶν, ὡς ἐπὶ σκηνῆς, τὰ νοούμενα. οὐδὲ γὰρ οἷόν τε τῶν εἰκαζομένων οὐδὲν πρὸς πᾶσαν ἐξικνεῖσθαι καθαρῶς τὴν ἀλήθειαν. καὶ τί ταῦτά, φασιν; οὐ γὰρ τοῦ ἑνὸς τὸ μὲν γέννημα, τὸ δὲ ἄλλο τι. τί οὖν; ἡ Eὖα καὶ Σήθ, οὐχὶ τοῦ αὐτοῦ τοῦ Ἀδάμ; τίνος γὰρ ἄλλου; ἢ καὶ 11. 9 ταὐτὸν] ταύτα acg || ΙΙ τὰ] τὸ e || 1 7 φασιν] φησιν c 1. εἰς ἄλλα μεθιστάμενα] Elias very properly instances gnats, as out of larvae. It was prob. not known that such larvae invariably developed into gnats, or that all gnats had been such larvae. 2. φιλοτιμίᾳ φ] ‘in nature's eagerness to excel’; cp. ἢ φ. ἐφιλοτεχνήσατο above. ib. ἤδη δὲ καὶ τοῦ αὖ] The same creature produces offspring in more than one way, by generation and otherwise; and both kinds of off- spring have the same nature as the parent. Gr. is prob. thinking of the way in which some low forms of animal life appear (like plants) to be propagated by ‘cuttings’ as well as by ‘seed.’ 4. τῷ παρόντι] ‘the case in point,’ i.e. of the Holy Spirit. 11. Human history, however, presents a better, if still an incomplete, illustration. Adam, Eve, and Seth came into being in very different ways; yet they are consubstantial. 9. ταὐτόν σοι φ.] ‘to have the same nature.’ 14. ἐπιφυέσθω] Cp. i 4. 15. θεωρῶν ὡς ἐπὶ σκ] These earthly illustrations form a kind of stage upon which the higher things are represented for our study. 17. οὐ γὰρ τοῦ ἑνός] This is part of the objection, not of Gr.’s reply. From the one person of the Father, they say, there cannot issue two others, one by generation, the other in some other way. ἀμφότεροι γεννήματα ; οὐδαμῶς. ἀλλὰ τί; τὸ μὲν τμῆμα, τὸ δὲ γέννημα. καἰ μὴν ἀμφότεροι ταὐτὸν ἀλλήλοις· ἄνθρωποι γάρ· οὐδεὶς ἀντερεῖ. παύσῃ οὖν ἀπομαχόμενος πρὸς τὸ πνεῦμα, ὡς ἢ γέννημα πάντως, ἢ μὴ ὁμοούσιον, μηδὲ θεόν, καὶ ἐκ τῶν ἀνθρωπίνων τὸ δυνατὸν λαβὼν τῆς ἡμετέρας ὑπολήψεως; ἐγὼ μὲν οἶ μαί σοι καλῶς ἔχειν, εἰ μὴ λίαν ἔγνωκας φιλονεικεῖν, καὶ πρὸς τὰ δῆλα μάχεσθαι.

Ἀλλὰ τίς προσεκύνησε τῷ πνεύματί, φησιν ; τίς ἢ τῶν παλαιῶν, ἢ τῶν νέων ; τίς δὲ προσηύξατο ; ποῦ δὲ τὸ χρῆναι προσκυνεῖν ἢ προσεύχεσθαι γέγραπται ; καὶ πόθεν τοῦτο ἔχεις λαβών ; τὴν μὲν τελεωτέραν αἰτίαν ἀποδώσομεν ὕστερον, ἡνίκα ἂν περὶ τοῦ ἀγράφου διαλεγώμεθα. νῦν δὲ τοσοῦτον εἰπεῖν ἐξαρκέσει· τὸ πνεῦμά ἐστιν, ἐν ᾧ προσκυνοῦμεν, καὶ δι’ οὗ προσευχόμεθα. Πνεῦμα γάρ, φησιν, ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καἰ ἀληθείᾳ προσκυνεῖν δεῖ. καὶ πάλιν· Τὸ γὰρ τί προσευξώμεθα, καθ’ ὃ δεῖ, οὐκ οἴδαμεν, ἁλλ’ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. καί, Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοί, 3 παύση] παύσαι b ‘Or. I’ || 6 σοι] σε ace ‘quinque Reg.’ || 7 τὰ δηλα] ἄδηλα e1. 12. II λαβὼν ἔχεις df || 16 ’δει προσκυνεῖν bdf || 17 προσευξόμεθα acdefg || 18 υπερεντυγχανει] εντυγχ. c || 19 προσεύξομαι primo loco] + δε b: -ξωμαι (et in secundo) a 5. καἰ ἐκ τῶν ἄνθρωπ’] ‘even human experience has shewn you the possibility of what we hold.’ 6. καλώς ἔχειν] ‘that that you had better,’ i.e. leave off contending. 7. ἔγνωκας] ‘have made up your mind.’ 12. You say that the Spirit is not, in Scripture, an object of worship. It is at least ‘in in the spirit’ that we worship, and that which we worship ‘is Spirit.’ He is so entirely one with the object of worship, that worship addressed to the Father is equally addressed to the Holy Ghost. Again, you object that ‘all things were made through the Son,’ and therefore the Holy Ghost among them. No more, I answer, than the Father was. He was made at all. Accept humbly the docmind.’ trine of the unity of the Divine persons. 12. ἀποδώσομεν ὕστερον] in the whole argument, beginning with § 21 and culminating in § 28. 14. πνεῦμα γάρ, φησιν] John iv 24. 16. τὸ γὰρ τί προσευξ.] Kom. viii 26. 19. προσεύξ. τῷ πν.] I Cor. xiv 15. τοῦτ’ ἐστίν, ἐν νοὶ καὶ πνεύματι. τὸ οὖν προσκυνεῖν τῷ πνεύματι, ἢ προσεύχεσθαι, οὐδὲν ἄλλο εἶναί μοι φαίνεται, ἢ αὐτὸ ἑαυτῷ τὴν εὐχὴν προσάγειν καὶ τὴν προσκύνησιν. ὃ τίς οὐκ ἂν ἐπαινέσειε τῶν ἐνθέων, καὶ τῶν εὖ εἰδότων ὅτι καὶ ἡ τοῦ ἑνὸς προσκύνησις τῶν τριῶν ἐστὶ προσκύνησις, διὰ τὸ ἐν τοῖς τρισὶν ὁμότιμον τῆς ἀξίας καὶ τῆς θεότητος ; καὶ μὴν οὐδὲ ἐκεῖνο φοβηθήσομαι τὸ πάντα διὰ τοῦ υἱοῦ γεγονέναι λέγεσθαι, ὡς ἑνὸς τῶν πάντων ὄντος καὶ τοῦ ἁγίου πνεύματος. πάντα γὰρ ὅσα γέγονεν, εἴρηται, οὐχ ἁπλῶς ἅπαντα· οὐδὲ γὰρ ὁ πατήρ, οὐδ’ ὅσα μὴ γέγονεν. δείξας οὖν ὅτι γέγονε, τότε τῷ υἱῷ δός, καὶ τοῖς κτίσμασι συναρίθμησον. ἕως δ’ ἂν μὴ τοῦτο δεικνύῃς, οὐδὲν τῷ περιληπτικῷ βοηθῇ πρὸς ἀσέβειαν. εἰ μὲν γὰρ γέγονε, διὰ χριστοῦ πάντως· οὐδὲ αὐτὸς ἀρνήσομαι. εἰ δὲ οὐ γέγονε, πῶς ἢ τῶν πάντων ἕν, ἢ διὰ χριστοῦ ; παῦσαι οὖν καὶ τὸν πατέρα κακῶς τιμῶν κατὰ τοῦ μονογενοῦς, — κακὴ δὲ τιμὴ κτίσμα διδόντα τὸ τιμιώτερον υἱὸν ἀποστερεῖν, — καὶ τὸν υἱὸν κατὰ τοῦ πνεύματος. οὐ γὰρ ὁμοδούλου δημιουργός, ἀλλ’ ὁμοτίμῳ συνδοξαζόμενος. μηδὲν μετὰ σεαυτοῦ θῇς τῆς τριάδος, μὴ τῆς τριάδος ἐκπέσῃς. μηδενὶ περικόψῃς τὴν μίαν φύσιν καὶ ὁμοίως σεβάσμιον, ὡς ὅ τι ἂν 6 om τοῖς c || 7 φοβήσομαι a || II δείξας] δεῖξον df || τότε] καὶ τότε cdf || 14 ἀρνήσωμαι d || 17 ἀποστερεῖν υἱὸν de2f 1. τὸ προσκ. τῷ πν] Gr. thinks that ‘worshipping or praying in or by the Spirit,’ which are clearly commanded, are in fact the bringing of prayer and worship by the Spirit to Himself. This is based upon the text first quoted, in which the object of the worship πνεῦμά ἐστιν. Not that Gr. definitely takes the first πνεῦμα in that text to be the Holy Ghost ; but on the principle that worship offered to one person of the Trinity is offered to all, his reasoning is correct, if his premisses are accepted. It must be owned, however, that he somewhat begs the question. 7. πάντα διὰ τοῦ υἱ.] John i 3. 11. τῳ υἱῷ δός] ‘assign assign Him to the Son’ as one of the things which were made through Him. 12. τῷ περιληπτικῷ] ‘your comprehensive phrase will not help you.’ 16. κακῶς τιμῶν κατὰ] ‘wrongly honouring the Father at the expense of the Only-begotten.’ 18. οὐ γὰρ ὁμ. δῆμ’.] sc. τοῦ πνεύματος ὁ υἱός. 19. μετὰ σεαυτοῦ] Cp. § 4 μετ’ ἐμοῦ. τῶν τριῶν καθέλῃς, τὸ πᾶν ἔσῃ καθῃρηκώς, μᾶλλον δὲ τοῦ παντὸς ἐκπεπτωκώς. βέλτιον μικρὰν τῆς ἑνώσεως φαντασίαν λαβεῖν, ἢ παντελῆ τολμῆσαι δυσσέβειαν.

Ἥκει δὲ ἡμῖν ὁ λόγος ἐπ’ αὐτὸ τὸ κεφάλαιον· καὶ στένω μέν, ὅτι πάλαι τεθνηκὸς ζήτημα, καὶ τῆ πίστει παραχωρῆσαν, νῦν ἀνακαινίζεται· στῆναι δὲ ὅμως ἀναγκαῖον πρὸς τοὺς λογολέσχας, καὶ μὴ ἐρήμην ἁλῶναι, λόγον ἔχοντας, καὶ συνηγοροῦντας πνεύματι. εἰ θεός, φησι, καὶ θεός, καὶ θεός, πῶς οὐχὶ τρεῖς θεοί; ἢ πῶς οὐ πολυαρχία τὸ δοξαζόμενον ; ταῦτα τίνες; οἱ τελεώτεροι τὴν ἀσέβειαν, ἢ καὶ οἱ τῆς δευτέρας μερίδος, λέγω δὲ τοὺς περὶ τὸν υἱόν πὼς εὐγνώμονας ; ὁ μὲν γὰρ κοινός μοι πρὸς ἀμφοτέρους λόγος, ὁ δὲ πρὸς τούτους ἴδιος. ὁ μὲν οὖν πρὸς τούτους τοιοῦτος. τί φατε τοῖς τριθείταις ἡμῖν οἱ τὸν υἱὸν σέβοντες, 13, 8 φησι] φασι cdf 1. τὸ πᾶν ἔσῃ καθ’.] Cp. § 4. 2. βέλτιον μικράν] ‘Better to have a notion of the union, incomplete, than to venture upon such thorough-going ungodliness.’ 13. It is painful to revive a long-dead controversy; but I must defend myself against the charge of Tritheism. It is brought against us both by those who go all lengths in unbelief, and by some who are fairly orthodox with regard to the Son. To the latter I would say that they are equally open to the charge of Ditheism. 4. ἐπ’ αὐτὸ κεφ.] ‘to the fundamental question itself,’ viz. how reconcile the Godhead of the Three Persons with the unity of God. 5. τῆ πίστει παραχ.] ‘that had yielded to faith.’ 7. λογολέσχας] like ἀδολέσχας, ‘praters.’ ib. μὴ ἐρ. ἁλῶναι] a law term, freq. in Demosth., ‘to have judgment given against us by default.’ agrees with δίκην understood, which is a kind of cognate ace. alter ἁλῶναι. ib. λόγον ἔχ.] used m a kind of double sense, which after all is but one; ‘to have the Word,’ and have reason.’ 9. πολυαρχία τὸ δ.] ‘how can the object which you glorify not be polytheistic?’ Cp. iii 2. 10. ταῦτα τίνες·] ‘who is it that says this? Is it those who go the whole length of ungodliness?’ i.e. Arians and the Eunomians? ‘or is it, as may well be the case (καί), who belong to the second division, and are more or less right-minded with regard to the Son?’ Cp. § 1 περὶ τὸν υἱὸν μετριάζοντες. Gr. asks, because part of his argument will apply to both sections, and part — that which comes next — only to the latter. 14. τί φατε] ‘What do you say to us Tritheists?’ i.e. What argument can you urge against us, whom you call Tritheists, which will not equally apply to yourselves, who worship the Son, even if you have departed from the Spirit? εἰ καὶ τοῦ πνεύματος ἀφεστήκατε ; ὑμεῖς δὲ οὐ διθεῖται ; εἰ μὲν γὰρ ἀρνεῖσθε καὶ τοῦ μονογενοῦς τὴν προσκύνησιν, σαφῶς τέταχθε μετὰ τῶν ἐναντίων· καὶ τί φιλανθρωπευόμεθα πρὸς ὑμᾶς ὡς οὐ πάντῃ νενεκρωμένους ; εἰ δὲ σέβεσθε, καὶ μέχρι τούτου διάκεισθε σωτηρίως, ὑμᾶς ἐρωτήσομεν· τίς ὁ λόγος τῆς διθείασ ὑμῖν, ἂν τοῦτο ἐγκαλῆσθε ; εἰ ἔστι λόγος συνέσεως, ἀποκρίθητε, δότε καὶ ἡμῖν ὁδὸν ἀποκρίσεως. οἷς γὰρ ἂν ὑμεῖς τὴν διθείαν ἀποκρούσησθε λόγοις, οὗτοι καὶ ἡμῖν κατὰ τῆς τριθείασ ἀρκέσουσι. καὶ οὕτω νικῶμεν, ὑμῖν τοῖς κατηγόροις συνηγόροις χρώμενοι· οὗ τί γενναιοτερον ;

Ὁ δὲ κοινὸς ἡμῖν πρὸς ἀμφοτέρους τίς ἀγών τε καὶ λόγος; ἡμῖν εἷς θεός, ὅτι μία θεότης· καὶ πρὸς ἓν τὰ ἐξ αὐτοῦ τὴν ἀναφορὰν ἔχει, κἂν τρία πιστεύηται. οὐ γὰρ τὸ μὲν μᾶλλον, τὸ δὲ ἦττον θεός· οὐδὲ τὸ μὲν πρότερον, τὸ δὲ ὕστερον· οὐδὲ βουλήσει τέμνεται, οὐδὲ δυνάμει μερίζεται,, 4 νενεκρωμένων b || 5 ἐρωτήσωμεν ab 14. 13 λόγος] + ἐστιν b || 14 πιστεύητε a 3. φιλάνθρωπ’.] ‘deal tenderly with you.’ 6. ὁ λόγος τῆς διθ. ὑμῖν] ‘what defence do you offer for your ditheism, if you are charged with it?’ 7. λόγος συνέσεως] an expression formed on the model of λόγος σοφίας, γνώσεως, 1 Cor. xii 8. 10. ὑμῖν τοῖς κ. σ. χρ.] ‘by the of you our accusers.’ 14. To both parties I answer thus. There is but one God, and one Godhead; and though there are three Persons, there is but one Source from which all that belongs to the Godhead issues. Between these three Persons there is no kind οἱ division or inequality, as there is between the specimens of a limited class. 13. εἷς θεός, ὅτι μ. θ.] ‘There is but one God, because there is only one thing that can be called Godhead.’ If there could be different kinds of Godhead, we might imagine many Gods; but as the thing is necessarily unique, we cannot conceive of it as the possession of several personages independent each other. This argument, of course, is based on philosophical grounds, not on divine revelation ; but it bears witness to the reasonadvocacy ableness of that revelation. ib. πρὸς ἐν τὰ ἐξ αὐτοῦ] Cp. iii 2 πρὸς τὸ ἐν τῶν ἐξ αὐτοῦ σύννευσις. The personalities issuing from a single source are referred back to that source so as to be but one with it, although we recognise that they are three. The αὐτοῦ is neuter. It refers to ἔν. 15. τὸ μὲν μᾶλλον] The Benedictine editors compare Leo Serm. viii in Nat. Chr. ‘gradus in uera diuinitate esse non possunt. quidquid deo minus est, deus non est. οὐδέ τι τῶν ὅσα τοῖς μεριστοῖς ὑπάρχει, κἀνταῦθα λαβεῖν ἐστίν· ἀλλὰ ἀμέριστος ἐν μεμερισμένοις, εἰ δεῖ συντόμως εἰπεῖν, ἡ θεότης· καὶ οἷον ἐν ἡλίοις τρισὶν ἐχομένοις ἀλλήλων, μία τοῦ φωτὸς σύγκρασις. ὅταν μὲν οὖν πρὸς τὴν θεότητα βλέψωμεν, καὶ τὴν πρώτην αἰτίαν, καὶ τὴν μοναρχίαν, ἓν ἡμῖν τὸ φανταζόμενον· ὅταν δὲ πρὸς τὰ ἐν οἷς ἡ θεότης, καὶ τὰ ἐκ τῆς πρώτης αἰτίας ἀχρόνως ἐκεῖθεν ὄντα καὶ ὁμοδόξως, τρία τὰ προσκυνούμενα.

Τί δέ, οὐχὶ καὶ παρ’ Ἕλλησι, φαῖεν ἄν, μία θεότης, ὡς οἱ τὰ τελεώτερα παρ’ ἐκείνοις φιλοσοφοῦντες, καὶ παρ’ ἡμῖν ἀνθρωπότης μία, τὸ γένος ἅπαν ; ἀλλ’ ὅμως πολλοὶ θεοί, καὶ οὐχ εἷς, ὡς δὲ καὶ ἄνθρωποι; ἀλλ’ ἐκεῖ μὲν ἡ κοινότης τὸ ἓν ἔχει μόνον ἐπινοίᾳ θεωρητόν· τὰ δὲ I μεριστοις] μερισταῖς b 15. 12 θέοι πολλοὶ df || δε] δὴ df 1. οὐδέ τι τῶν ὅσα] ‘nor are any of the distinguishing marks of separate individualities to be found there,’ in the Godhead. 2. ἀμέριστος ἐν μεμ.] ‘ but as the Persons are, the entire and undivided Godhead is in each. ’ The passage is incorporated without comment by Jo. Damasc. de Fide Orth. viii. 3. ἐν ἡλίοις τρίσιν] The illustration tration only shews the impossibility of illustration. ‘There suns joined to each other’ might appear to us one, but their relation to each other would be very different from that of the Three Divine Persons. 6. τὸ φανταζόμενον] The word does not imply that our observation is untrue, but only that it is (necessarily) inadequate. Cp. e.g. ii 6 18, 19. ib. πρὸς τὰ ἐν οἷς ἢ θ.] ‘ at the Persons in which the Divine nature resides, and which issue from the First Cause, deriving from it Their existence above all time and with an equality of glory, there are Three objects for our adoration.’ avoids saying τρεῖς οἱ προσκ., not only, as so freq., for the sake of reverence, but because it sounds at first as if the three were ‘separate individualities’ like ourselves. also has its dangers, as possibly suggesting differences of nature ; but in the context this danger is removed. It is possible that Gr. here means to speak of the Father Himself as ἐκ τῆς πρώτης αἰτίας; but. if so, that πρώτη αἰτία is within Himself. He is the source of His own being. 15. The Greeks, it is true, spoke of α single Divine nature, compatible with plurality ; ἃς is the case also with human nature. But in these cases, each individual has but a fragment of the whole nature, varies, not only from all other partakers of it, but from himself also, by change. This holds true even of angels. 13. μόνον ἐπινοίᾳ θ.] In the case of the heathen polytheism, the common Godhead exists only as a conception or generalisation of the philosopher; it has no existence in fact. Each individual deity differs greatly from the other in history, and character, and capacities. The same holds true of the specimen man in relation to the human genus. καθ’ ἕκαστον πλεῖστον ἀλλήλων καὶ τῷ χρόνῳ καὶ τοῖς πάθεσι καὶ τῇ δυνάμει μεμερισμένα. ἡμεῖς τε γὰρ οὐ σύνθετοι μόνον, ἀλλὰ καὶ ἀντίθετοι καὶ ἀλλήλοις καὶ ἡμῖν αὐτοῖς, οὐδὲ ἐπὶ μιᾶς ἡμέρας οἱ αὐτοὶ καθαρῶς μένοντες, μὴ ὅτι τὸν ἅπαντα βίον, ἀλλὰ καὶ σώμασι καὶ ψυχαῖς ἀεὶ ῥέοντές τε καὶ μεταπίπτοντες. οὐκ οἶδα δέ, εἰ μὴ καὶ ἄγγελοι καὶ πᾶσα φύσις ἡ ἄνω μετὰ τὴν τριάδα, κἂν ἁπλοῖ τινὲς ὦσι, καὶ πρὸς τὸ καλὸν παγιώτεροι τῆ πρὸς τὸ ἄκρον καλὸν ἐγγύτητι.

Οἵ τε παρ’ Ἑλλήνων σεβόμενοι θεοί τε καὶ δαίμονες, ὡς αὐτοὶ λέγουσιν, οὐδὲν ἡμῶν δέονται κατηγόρων, ἀλλὰ τοῖς σφῶν αὐτῶν ἁλίσκονται θεολόγοις, ὡς μὲν ἐμπαθεῖς, ὡς δὲ στασιώδεις, ὅσων δὲ κακῶν γέμοντες καὶ μεταβολῶν, καὶ οὐ πρὸς ἀλλήλους μόνον ἀλλὰ καὶ πρὸς τὰς πρώτας αἰτίας ἀντιθέτως ἔχοντες, οὓς δὴ ᾿Ωκεανούς, καὶ Τηθύας, καὶ Φάνητας, καὶ οὐκ οἶδα οὕς 4 καθαρῶς μένοντες οἱ αὐτοὶ df || 7 ἄνω) + καὶ bdf 16. 15 ovs] + καὶ e || 16 ὠκεανοὺς] + τε b 2, οὐ σύνθετοι μόνον] We are not only composite beings, made up of body and soul, and each of these factors again resoluble into different component parts ; we are beings of opposite characteristics, — not only as compared with each other, but as compared with our own fluctuating and inconstant selves. 5. μὴ ὅτι] Cp. i 4. 6. ῥέοντες] Cp. § 10 ῥευστῆς. ib. καὶ ἄγγελοι] They, though comparatively ἁπλοῖ, not σύνθετοι, and though less liable than we are to change and inconsistency, are yet not one, like the Persons of the Godhead. They are independent of each other, and vary in powers and in character. 7. φύσις ἢ ἄνω μετὰ τ. τ.] Cp. ii 31 ταῖς πρώταις μετὰ θεὸν φύσεσι. The whole section should be compared with this passage. 16. The divisions among the many ‘Gods’ of the Greeks are notorious. They are at shameful variance. Their empire is partitioned out. Not so with our God. Each of the three Persons is absolutely one with Himself and no less absolutely one with the others. 12. ἁλίσκονται] Cp. ἑ 13 ἁλῶναι, ‘to be convicted. ’ ib. θεολόγοις] Cp. ii 4. The ref. is, no doubt, esp. to Plato’s denuntiation of the poets in Rep. ii, iii. 15. οὓς δὴ ᾿Ωκ.] The ‘First Cayses,’ i.e. the original against which the others turn, are called Oceanus, and Tethys, and so on. See Horn. Il. xiv 201. 16. φάνητας] “A mystic in the Orphic rites, representing the first principle of the world, cf. Orph. Arg. 15 ” (Lidd. and Sc). τινας ὀνομάζουσι· καὶ τελευταῖόν τινα θεὸν μισότεκνον διὰ φιλαρχίαν, πάντας καταπίνοντα τοὺς ἄλλους ἐξ ἀπληστίας, ἵνα γένηται πάντων ἀνδρῶν τε θεῶν τε πατήρ, δυστυχῶς ἐσθιομένων καὶ ἐμουμένων. εἰ δὲ ταῦτα μῦθοι καὶ ὑπόνοιαί τινες, ὡς αὐτοί φασι, τὸ αἰσχρὸν τοῦ λόγου διαδιδράσκοντες, τί φήσουσι πρὸς τό, Τριχθὰ δὲ πάντα δέδασται, καὶ τὸ ἄλλον ἄλλῳ τινὶ τῶν ὄντων ἐπιστατεῖν, διῃρημένους καὶ ταῖς ὕλαις καὶ τοῖς ἀξιώμασι; τὸ δὲ ἡμέτερον οὐ τοιοῦτον· οὐδὲ αὕτη μερὶς τῷ Ἰακώβ, φησιν ὁ ἐμὸς θεολόγος· ἀλλὰ τὸ ἓν ἕκαστον αὐτῶν ἔχει πρὸς τὸ συγκείμενον οὐχ ἧττον ἢ πρὸς ἑαυτό, τῷ ταὐτῷ τῆς οὐσίας καὶ τῆς δυνάμεως. καὶ οὗτος ὁ τῆς ἑνώσεως λόγος, ὅσον ἐφ᾿ οἷς ἡμεῖς κατειλήφαμεν. εἰ μὲν οὖν οὗτος ἰσχυρὸς ὁ λόγος, τῷ θεῷ χάρις τῆς θεωρίας· εἰ δὲ μή, ζητῶμεν τὸν ἰσχυρότερον.

Τοὺς δὲ σοὺς λόγους οὐκ οἶδα πότερον παίζοντος εἶναι φήσομεν, ἢ σπουδάζοντος, οἷς ἀναιρεῖς ἡμῶν τὴν ἕνωσιν. τίς γὰρ δὴ καὶ ὁ λόγος ; τὰ ὁμοούσια συναριθμεῖταl, φησι· συναρίθμησιν λέγων τὴν εἰς ἀριθμὸν ἕνα 4 υπονοια (sic) και μυθοι τινες df || 13 εφ οις] εν οις d || ισχυρος ουτος df 17. 17 φησομεν] φησαιμεν b || 19 φησι] φης f 1. θεὸν μισότεκνον] Saturn. 5. ὑπόνοιαί τινες] ‘a sort of allegoriest.’ 6. τριχθὰ δὲ πάντα δ.] Hom. II. xv 189. 8. ταῖς ὕλαις κ. τ. ἀξ.] ‘having separate elements under them, and holding different ranks.’ ib. τὸ ἡμέτερον] ‘what we believe.’ 9. μερὶς τῷ Ἰακώβ] Jer. x 16. 10. τὸ ἓν ἕκαστον κτλ] ‘but each of the Three Persons is as entirely one with Those with whom He is connected, as He is with Himself, because of the identity of essence and of power that is between Them.’ 14. χάρις τῆς θεωρίας] ‘thanks be to God for the line of thought.’ 17. It is said that things of the same nature are numbered together, so that if the three Persons are consubstantial they must be three Gods. For fear of saying this, you deny the Godhead of two of them, which is like cutting your throat for fear of dying. 18. τὰ ὀμ. συναριθμεῖται] Things of the same nature, like men, trees, or horses, come under a number which sums them up, as three trees, four horses, five men ; you cannot, acc. to the disputant, apply them to heterogeneous things, and class a tree, a horse, and a man together as being three. Cp. Bas. de Sp. S. 17. συναίρεσιν· οὐ συναριθμεῖται δὲ τὰ μὴ ὁμοούσια· ὥστε ὑμεῖς μὲν οὐ φεύξεσθε τὸ τρεῖς λέγειν θεοὺς κατὰ τὸν λόγον τοῦτον· ἡμῖν δὲ οὐδὲ εἷς κίνδυνος· οὐ γὰρ ὁμοούσια λέγομεν. σὺ μὲν οὖν ἀπήλλαξας σεαυτὸν πραγμάτων μιᾷ φωνῇ, καὶ τὴν κακὴν νίκην νενίκηκας· ὅμοιόν τι ποιήσας τοῖς διὰ θανάτου φόβον ἀπαγχομένοις. ἵνα γὰρ μὴ κάμῃς τῇ μοναρχίᾳ συνιστάμενος, ἠρνήσω θεότητα, καὶ προδέδωκας τοῖς ἐχθροῖς τὸ ζητούμενον. ἐγὼ δὲ κἄν τι δέῃ καμεῖν, οὐ προήσομαι τὸ προσκυνούμενον. ἐνταῦθα δὲ οὐδὲ ὁρῶ τίς ο πόνος.

Συναριθμεῖται, φής, τὰ ὁμοούσια· τὰ δὲ μὴ οὕτως ἔχοντα μοναδικὴν ἔχει τὴν δήλωσιν. πόθεν σοι τοῦτο, καὶ παρὰ τίνων δουματιστῶν καὶ μυθολόγων ; ἢ ἀγνοεῖς, ὅτι πᾶς ἀριθμὸς τῆς ποσότητος τῶν ὕπο κε ὑποκειμένων μέν ὢν ἐστὶ δηλωτικός, οὐ τῆς φύσεως τῶν πραγμάτων ; ἐγὼ δὲ οὕτως ἀρχαίως ἔχω, μᾶλλον δὲ ἀμαθῶς, ὥστε τρία μὲν ὀνομάζω τὰ τοσαῦτα τῷ ἀριθμῷ, κἂν διέστηκε τὴν φύσιν· ἓν δέ, καὶ ἕν, καὶ ἕν, ἄλλως τὰς τοσαύτας μονάδας, κἂν τῇ οὐσία 1 λεγειν τρεῖς df. 18. 11 μὴ] οὐχ bdf || 13 καὶ] η b 1. ὥστε ὑμεῖς μέν] These are still the words of the opponent, down to λέγομεν. On the principle just laid down, he says, if the Father, the Son, and the Spirit can be called three at all, it can only be as three Gods ; that is, your doctrine is incurably tritheistic Ours is not, he adds ; for we deny the identity of essence, and make no at bringing those beings together under a number. 4. πραγμάτων] ‘of trouble’; not τῶν πρ., ‘the facts.’ 7. τῆ μ. συνιστάμενος] ‘to save yourself labour in maintaining monotheism you have denied the Godhead, and abandoned to the enemy the very thing which you are seeking to establish.’ 18. I do not know zvhere you get your rule from. To To me, a number only says how many things there are, and tells anothing about their nature. Certainly in the Bible, things of different natures are summed up under a common number. 12. μοναδικὴν ἔχει τ. δ.] ‘can only be designated singly’; e.g. a and a man, and a tree. 13. δόγμ’. καὶ μυθ.] a kind of hendiadys, ‘makers of fabidous deattempt crees.’ 14. τῆς πόσ’. τῶν ὑποκ.] ‘denotes the quantity, or sum, of the and not their nature.’ 15. οὕτως ἀρχ’. ἔχω] ‘am am old- fashioned enough ’ to say ‘three’ when there are three things, even when they are not of the same kind, and to name them singly, if I choose, even when they thinking only of their number and not of their nature. 18. ἄλλως] carries on the irony of ἀρχαίως, ἀμαθῶς. It is used in the idiomatic sense of ‘idlt,’ ‘vainly.’ συνάπτωνται, οὐ πρὸς τὰ πράγματα μᾶλλον ἀφορῶν, ἢ τὸ πόσον τῶν πραγμάτων, καθ’ ὧν ἡ ἀρίθμησις. ἐπεὶ δὲ λίαν περιέχῃ τοῦ γράμματος, καίτοι γε πολεμῶν τῷ γράμματι, ἐκεῖθέν μοι λάβε τὰς ἀποδείξεις. τρία ἐν ταῖς παροιμίαις ἐστίν, ἃ εὐόδως πορεύεται, λέων, καὶ τράγος, καὶ ἁλεκτρυών· καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον· ἵνα μὴ λέγω τὰς ἄλλας ἐκεῖ τετράδας ἀριθμουμένας, τῆ φύσει δὲ διῃρημένας. καὶ δύο τῷ Μωυσεῖ χερουβὶμ εὑρίσκω μοναδικῶς ἀριθμούμενα. πῶς οὖν ἢ ἐκεῖνα τρία, κατὰ τὴν σὴν τεχνολογίαν, τοσοῦτον ἀλλήλων ἀπερρηγμένα ταῖς φύσεσιν· ἢ ταῦτα μοναδικά, τοσοῦτον ἀλλήλοις ὁμοφυῆ καὶ συγκείμενα ; εἰ γὰρ λέγοιμι θεὸν καὶ μαμωνᾶν δύο κυρίους εἰς ἓν ἀριθμουμένους, τοσούτῳ μακρὰν ὄντας ἀλλήλων, τάχα ἃν καὶ μᾶλλον γελασθείην τῆς συναριθμήσεως.

Ἀλλ’ ἐμοί, φησιν, ἐκεῖνα συναριθμούμενα λέγεται, καὶ τῆς αὐτῆς οὐσίας, οἷς συνεκφωνεῖται καταλλήλως καὶ 3 γραμματι] πράγματι b || 5 λέων και] om καὶ g || 6 ενδημηγορων e || 7 τῆ ’δε φύσει bdf 3. περιέχῃ τοῦ γρ.] ‘you are so attached to the letter of Scripture.’ The emendation τῷ πράγματι in the next clause is ingenious and tempting; but τῷ γράμματι will mean that in this instance they have the very letter of Scripture against them, — as he proceeds to shew. 4. λάβε] seems to be an ironical invitation to prove the point, not= δέξαι i.e. ‘listen to my proofs.’ 5. εὐόδως πορεύεται] Pro v. xxx 29. 8. δύο Χερουβὶμ] Ex. xxv 18, 19. If τῷ M. = ‘ by Moses,’ perh. the ref. is rather to Ex. xxxvii 7 ; but it may be the strict dat., ‘reckoned up singly to Moses.’ 10. ἀπερρηγμένα] ’so completely severed.’ 14. καἰ μᾶλλον γελ.] The same irony continued ; ‘I should be still more laughed at for my mode of numbering things together. ’ Matt. vi 24. Gr. does not observe that God and Mammon are not actually described as two masters, and that if they were, it would be ἃς masters that they would be numbered together, in which respect they are alike. 19. If you tell me that numbers denote things of one nature and those only, then I will deny that you can say ‘three men,’ unless each three is an exact repetition of the others. St John was certainly not bound by your rule when he spoke of the three witnesses nor will it when you come to speak of things of different natures but bearing the same name. 16. οἷς συνεκφ. καταλλ. κ. τ. ὀ.] The opponent explains that things ranged under a number, because they are of the same nature. he means cases where the noun is expressed and the numeral agrees with it (oἷς i.e. συναριθμουμένοις practically = ‘ the numeral’), like ‘three men,’ ‘three God.’ He does not mean that you can never lump together under a neuter numeral heterogeneous objects as so many ‘things.’ This, he says, is not a connumeration. τὰ ὀνόματα· οἷον, ἄνθρωποι τρεῖς, καὶ θεοὶ τρεῖς, οὐχὶ τρία τάδε καὶ τάδε. τίς γὰρ ἢ ἀντίδοσις ; τοῦτο νομοθετοῦντός ἐστι τοῖς ὀνόμασιν, οὐκ ἀληθεύοντος. ἐπεὶ κἀμοὶ Πέτρος, καὶ Παῦλος, καὶ Ἰωάννης, οὐ τρεῖς, οὐδὲ ὁμοούσιοι, ἕως ἂν μὴ τρεῖς Παῦλοι, καὶ τρεῖς Πέτροι, καὶ Ἰωάνναι τοσοῦτοι λέγωνται. ὃ γὰρ σὺ τετήρηκας ἐπὶ τῶν γενικωτέρων ὀνομάτων, τοῦτο καὶ ἡμεῖς ἀπαιτήσομεν ἐπὶ τῶν εἰδικωτέρων κατὰ τὴν σὴν ἀνάπλασιν. ἢ ἀδικήσεις, μὴ διδοὺς ὅπερ εἴληφας ; τί δὲ ὁ Ἰωάννης, τρεῖς εἶναι τοὺς μαρτυροῦντας λέγων ἐν ταῖς καθολικαῖς, τὸ πνεῦμα, τὸ ὕδωρ, τὸ αἷμα ; ἆρά σοι ληρεῖν φαίνεται, πρῶτον μὲν ὅτι τὰ μὴ ὁμοούσια συναριθμῆσαι τετόλμηκεν, ὃ τοῖς ὁμοουσίοις σὺ δίδως, — τίς γὰρ ἂν εἴποι ταῦτα μιᾶς οὐσίασ ; — δεύτερον δὲ ὅτι μὴ καταλλήλως ἔχων ἀπήντησεν, ἀλλὰ τὸ τρεῖς ἀρρενικῶς προθείς, τὰ τρία οὐδετέρως ἐπήνεγκε, παρὰ τοὺς σοὺς καὶ τῆς σῆς γραμματικῆς ὅρους καὶ νόμους ; καίτοι τί διαφέρει, ἢ τρεῖς προθέντα ἓν καὶ ἓν καὶ ἓν ἐπενεγκεῖν, ἢ ἕνα καὶ 19. 1 καὶ θεοι] om καὶ b || 5 παυλοι... πέτροι transp. def || 6 λέγονται ace || 7 ἀπαιτήσωμεν a || 10 ἐν] ἔπι f || πνεῦμα] + καὶ b || ὕδωρ] + καὶ b || 15 προθεις] προσθεὶς e || 16 om σὴς aeg 2. τίς γὰρ ἢ ἀντίδοσις;] This is explained by the words below, ἀδικήσεις, μὴ διδοὺς ὅπερ εἴληφας; It is Gr.’s reply to the objector. ‘What,’ he asks, ‘shall I make you give me in return?’ The γὰρ implies a suppressed ‘Take care!’ ib. τοῦτο νομοθ. ἐστι] ‘This,’ Gr. retorts, ‘is to legislate for Ian- guage, not to state the facts with regard to it.’ At that rate, he can refuse to admit that Peter and Paul and John are three beings of the same nature ; he may say that unless all the peculiarities of are exactly reproduced, so that there are three Peters, there is not sufficient correspondence between Peter and the others to warrant their being brought under a single number as three men. 6. γενικωτέρων] ‘generic’ as opexplanied posed to εἰδικός ‘specific.’ Gr. puts both words in the comp., because he does not use them in a strict sense. 9. τρεῖς εἶναι τοὺς μ.] I John v 8. 13. μὴ καταλλ. ἔχων ἀπ’. ] he coines forward without putting his words in grammatical agreement.’ ᾿Αρρενικῶς, ‘in the ’; οὐδετέρως, ‘in the meut.’ ἕνα καὶ ἕνα λέγοντα μὴ τρεῖς ἀλλὰ τρία προσαγορεύειν ; ὅπερ αὐτὸς ἀπαξιοῖς ἐπὶ τῆς θεότητος. τί δέ σοι ὁ καρκίνος τό τε ζῶον, τό τε ὄργανον, ὅ τε ἀστήρ ; τί δὲ ὁ κύων, ὅ τε χερσαῖος, καὶ ὁ ἔνυδρος, καὶ ὁ οὐράνιος ; οὐ τρεῖς λέγεσθαί σοι δοκοῦσι καρκίνοι καὶ κύνες ; πάντως γε. ἆρα οὖν παρὰ τοῦτο καὶ ὁμοούσιοι ; τίς φήσει τῶν νοῦν ἐχόντων ; ὁρᾷς ὅπως σοι διαπέπτωκεν ὁ περὶ τῆς συναριθμήσεως λόγος, τοσούτοις ἐληλεγμένος ; εἰ γὰρ μήτε τὰ ὁμοούσια πάντως συναριθμεῖται, καὶ συναριθμεῖται τὰ μὴ ὁμοούσια, ἥ τε τῶν ὀνομάτων συνεκφώνησις ἐπ’ ἀμφοῖν, τί σοι πλέον ὧν ἐδογμάτισας ;

Σκοπῶ δὲ κἀκεῖνο, καὶ ἴσως οὐκ ἔξω λόγου. τὸ ἓν καὶ τὸ ἓν οὐκ εἰς δύο συντίθεται ; τὰ δύο δὲ οὐκ εἰς ἓν καὶ ἓν ἀναλύεται ; δῆλον ὅτι. εἰ οὖν ὁμοούσια μὲν τὰ συντιθέμενα κατὰ τὸν σὸν λόγον, ἑτεροούσια δὲ τὰ τεμνόμενα, τί συμβαίνει ; τὰ αὐτὰ ὁμοούσιά τε εἶναι καὶ ἑτεροούσια. γελῶ σου καὶ τὰς προαριθμήσεις, καὶ τὰς ὑπαριθμήσεις, 20. 16 om τε f 3. τό τε ὄργανον] a pair of tongs. 8. ἐληλεγμένος] from ἐλέγχω. 10. ἢ τε τῶν ὁ. συνεκφ.] ‘and the nouns are expressed in both cases, along with the numeral,’ i.e. not merely ‘understood.’ Or. means both in the case of ὁμοούσια which are not numbered together, and in that of οὐχ ὁμοούσια which are. 20. It will not bear the simplest test of addition or division. Your rules about the order of enumeration, and about the use of prepositions, are just as ridiculous. We will now proceed to give you the coup de grace. 13. οὐκ εἰς δύο συντ.] ‘one and one make two,’ although ace. to the heretic’s logic ‘one and one’ would only be said of things of different nature, such as could never be united under a common numeral. Conversely ‘two is divided into one and οne,’ although ‘two’ can only be said of things of the same nature, which it would be unnatural to describe in that single fashion. The upshot is that the same things proved to be of the same nature and of different natures. Of course the argument is more or less of a piece of banter. 17. προαριθμ. κ. ὑπαριθμ.] Elias says, probably without historical grounds, that this system of numbering (δεύτερος θεός, τρίτος θεός) was derived from the way in which the Neoplatonic writers arranged existences according to a scale, from the First Cause to the lowest. The phraseology is fully discussed by Basil l. c. (de Sp. S. 17.)῾Υπαριθμεῖν’, as distinguished from συναριθμ., is to reckon in a secondary position. αἷς σὺ μέγα φρονεῖς, ὥσπερ ἐν τῇ τάξει τῶν ὀνομάτων κειμένων τῶν πραγμάτων. εἰ γὰρ τοῦτο, τί κωλύει κατὰ τὸν αὐτὸν λόγον, ἐπειδὴ τὰ αὐτὰ καὶ προαριθμεῖται καὶ ὑπαριθμεῖται παρὰ τῇ γραφῇ διὰ τὴν ἰσοτιμίαν τῆς φύσεως, αὐτὰ ἑαυτῶν εἶναι τιμιώτερά τε καὶ ἀτιμότερα ; ὁ δὲ αὐτός μοι καὶ περὶ τῆς Θεὸς φωνῆς καὶ Κύριος λόγος· ἔτι δὲ τῶν προθέσεων, τῆς ἐξ οὗ, καὶ δι’ οὗ, καὶ ἐν ᾧ, αἷς σὺ κατατεχνολογεῖς ἡμῖν τὸ θεῖον, τὴν μὲν τῷ πατρὶ διδούς, τὴν δὲ τῷ υἱῷ, τὴν δὲ τῷ ἁγίῳ πνεύματι. τί γὰρ ἂν ἐποίησας, παγίως ἑκάστου τούτων ἑκάστῳ νενεμημένου· ὁπότε πάντων πᾶσι συντεταγμένων, ὡς δῆλον τοῖς φιλοπόνοις, τοσαύτην σὺ διὰ τούτων εἰσάγεις καὶ τῆς ἀξίας καὶ τῆς φύσεως ἀνισότητα; ἀπόχρη καὶ ταῦτα τοῖς μὴ λίαν ἀγνώμοσιν. ἐπεὶ δέ σε τῶν χαλεπῶν ἐστίν, ἅπαξ ἐπιπηδήσαντα τῷ πνεύματι, τῆς φορᾶς σχεθῆναι, ἁλλὰ μή, καθάπερ τῶν συῶν τοὺς θρασυτέρους, εἰς τέλος φιλονεικεῖν, καὶ πρὸς τὸ ξίφος ὠθίζεσθαι, μέχρις ἂν πᾶσαν εἴσω τὴν πληγὴν ὑπολάβῃς , φέρε, σκεψώμεθα τίς ἔτι σοι λείπεται λόγος.

4 τῆ] + θεια bdf || 14 ἔπει] ἐπειδὴ dt || 18 ὑπολάβοις c 1. ὥσπερ...πραγμάτων] ‘as as if the realities themselves (i.e. the Persons of the Trinity) depended upon the order in which they are named.’ 3. καὶ προαριθμ. καὶ ὑπαριθμ.] ‘are sometimes enumerated in one order and sometimes in another’; e.g. 2 Cor. xiii 14. 6. π. τῆς θεὸς φ. καὶ κύριος] ‘The same observation holds good’ of these, not in regard to the order in which they are placed, but to the way in which they are applied to the Divine Persons as it were indiscriminately. 7. τῶν προθέσεων] ‘the prepositions.’ 8. κατατεχνολογεῖς ἤμ’. τὸ θ.] ‘tie down the Godhead with your canons.’ Basil de Sp. S. 2 ascribes the canon to Aetius. 9. τί γὰρ ἂγ ἐποίησας] Α very ironical argument. If, when these prepositions are used interchangeably, you contrive to get such inequality out of them, what would you not have done if the use of them had been constant and able? Ὁπότε is used here like ὅστις with an inferential shade of meaning. 13. καὶ ταῦτα] ‘even even these things,’ i.e. without going further. 14. τῶν χαλεπῶν ἐστίν] ‘is a difficulty.’ 15. τῆς φορᾶς σχεθῆναι] ‘to stop short in your impetus.’ 21. You speak of the silence of Scripture on the Godhead of the Ghost. Scholars have often shown hoto false this is; but I too will do my best to help you out of your difficulty.

Πάλιν καὶ πολλάκις ἀνακυκλεῖς ἡμῖν τὸ ἄγραφον. ὅτι μὲν οὖν οὐ ξένον τοῦτο, οὐδὲ παρείσακτον, ἀλλὰ καὶ τοῖς πάλαι καὶ τοῖς νῦν γνωριζόμενον καὶ παραγυμνούμενον, δέδεικται μὲν ἤδη πολλοῖς τῶν περὶ τούτου διειληφότων, ὅσοι μὴ ῥᾳθύμως μηδὲ παρέργως ταῖς θείαις γραφαῖς ἐντυχόντες, ἀλλὰ διασχόντες τὸ γράμμα καὶ εἴσω παρακύψαντες, τὸ ἀπόθετον κάλλος ἰδεῖν ἠξιώθησαν, καὶ τῷ φωτισμῷ τῆς γνώσεως κατηυγάσθησαν. δηλώσομεν δὲ καἰ ἡμεῖς ἐξ ἐπιδρομῆς, ὅσον ἐνδέχεται, τοῦ μὴ δοκεῖν εἶναι περιττοί τινες, μηδὲ φιλοτιμότεροι τοῦ δέοντος, ἐποικοδομοῦντες ἐπὶ θεμέλιον ἀλλότριον. εἰ δὲ τὸ μὴ λίαν σαφῶς γεγράφθαι θεὸν μηδὲ πολλάκις ὀνομαστί, ὥσπερ τὸν πατέρα πρότερον καὶ τὸν υἱὸν ὕστερον, αἴτιόν σοι γίνεται βλασφημίας, καὶ τῆς περιττῆς ταύτης γλωσσαλγίας καὶ ἀσεβείας, ἡμεῖς σοι λύσομεν ταύτην τὴν βλάβην, μικρὰ περὶ πραγμάτων καὶ ὀνομάτων καὶ μάλιστα παρὰ τῆ τῆς γραφῆς συνηθείᾳ φιλοσοφήσαντες.

21. 1 ανακυκλοις b ‘Reg. b’ || 5 εντυχοντες] ἐντυγχάνοντες b ‘Colb. 3’ || 8 δηλώσωμεν aef || 10 εποικοδομουντες] οἰκοδομοῦντες acg 1. τὸ ἄγραφον] Cp. § 1. 2. οὐ ξένον τοῦτο] τοῦτο seems by comparison with § 1 to mean the Holy Spirit Himself, not the doctrine of His Godhead. So also περὶ τού. του below. 3. τοῖς πάλαι] the O.T. writers; τοῖς νῦν, the Christian Church. ib. παραγυμνούμενον] ‘revealed,’ ‘disclosed.’ 4. διειληφότων] ‘have discussed.’ Cp. iv 16, v 5. 5. ἐντυχόντες] to ‘meet with,’ ‘come across’; so to ‘read.’ The word does not necessarily imply a casual, hasty perusal; cp. § 26. 6. διασχόντες] Cp. ii 3, 31, ‘have penetrated beyond the letter.’ 7. ἀπόθετον] ‘put away,’ so ‘hidden’ like a treasure, = ἀπόκρυφον. See Thompson’s note on Plat. Phaedr. 252 B. 9. ἐξ ἐπιδρομῆς] lit. ‘at a rush,’ i.e. ‘hastily.’ ib. τοῦ μὴ δοκεῖν] explains why Gr. will not attempt to go into the question at greater length. 11. ἐπὶ θέμ’. ἀλλ’] Rom. xv 20. Because Basil and others had gone over the ground before. 12. ὀνομαστί] The word appears to belong to both σαφῶς and πολλά. κὶς, and to qualify the word not τὸ ἄγ. πνεῦμα understood; ‘the fact that He is not very clearly, often, described in Scripture by title of “God”.’ But the expression is somewhat redundant. 13. πρότερρον] under the earlier dispensation; ὕστ., under the later. 15. λύσομεν…βλάβην] ‘will remove this disadvantage’; said a kind of irony, as if the opponent would recognise that it was a βλάβη.

τῶν πραγμάτων τὰ μὲν οὐκ ἔστι, λέγεται δέ· τὰ δὲ ὄντα οὐ λέγεται· τὰ δὲ οὔτε ἔστιν, οὔτε λέγεται· τὰ δὲ ἄμφω, καὶ ἔστι, καὶ λέγεται. τούτων ἀπαιτεῖς με τὰς ἀποδείξεις ; παρασχεῖν ἕτοιμος. ὑπνοῖ τῆ γραφῇ θεός, καὶ γρηγορεῖ, καὶ ὀργίζεται, καὶ βαδίζει, καὶ θρόνον ἔχει τὰ χερουβίμ· καίτοι πότε γέγονεν ἐμπαθής ; πότε δὲ σῶμα θεὸν ἀκήκοας ; τοῦτο οὐκ ὂν ἀνεπλάσθη. ὠνομάσαμεν γάρ, ὡς ἡμῖν ἐφικτόν, ἐκ τῶν ἡμετέρων τὰ τοῦ θεοῦ. τὸ μὲν ἠρεμεῖν αὐτὸν ἀφ’ ἡμῶν, καὶ οἷον ἀμελεῖν, δι’ ἃς αὐτὸς οἶδεν αἰτίας, ὑπνοῦν. τὸ γὰρ ἡμέτερον ὑπνοῦν τοιοῦτον, ἀνενέργητόν τε καὶ ἄπρακτον. τὸ δὲ ἀθρόως εὖ ποιεῖν ἐκ μεταβολῆς, γρηγορεῖν. ὕπνου γὰρ λύσις ἐγρήγορσις, ὥσπερ ἀποστροφῆς ἐπίσκεψις. τὸ δὲ κολάζειν ὀργίζεσθαι πεποιήκαμεν· οὕτω γὰρ ἡμῖν ἐξ ὀργῆς ἡ κόλασις. τὸ δὲ νῦν μὲν τῇδε, νῦν δὲ τῇδε ἐνεργεῖν, βαδίζειν. ἡ γὰρ ἀπ’ ἄλλου πρὸς ἄλλο μετάβασις, βαδισμός. τὸ δὲ ἐναναπαύεσθαι ταῖς ἁγίαις δυνάμεσι, καὶ οἷον ἐμφιλοχωρεῖν, καθέζεσθαι καὶ θρονίζεσθαι. καὶ τοῦτο ἡμέτερον. οὐδενὶ γὰρ οὕτως ὡς τοῖς ἁγίοις τὸ θεῖον ἐναναπαύεται. τὸ δὲ 22. 9 αὐτὸς αἰτίας οἶδεν c: οἶδεν αὐτὸς αἰτίας e ΙΙ 10 om ὕπνουν secundo loco b || 16 εναναπαυεσθαι] εναπαυεσθαι (sic) c: ἀναπαύεσθαι df ΙΙ 19 εναναπαυεται] ἐπαναπαύεται be2 ‘Or. 1’ 22. There are four heads under which we may arrange the phenomena of Scripture language, (I) There are things said which are not literally true. Of this kind are all the anthropomorphic expressions concerning God. 1. λέγεται δέ] sc. in Scripture. 4. ὑπνοῖ] Ps. xliii 24 (xliv 23). 5. γρηγορεῖ] Jer. xxxi 28. id. ὀργίζεται] e.g. Ps. lxxviii (lxxix) 5. ib. βαδίζει] The word does not seem to be used of God in LXX. The ref. is doubtless to passages like Gen. iii 8. ib. θρόνον ἔχει] Ps. lxxix 2 (lxxx 1); Ezek. i 26. 6. ἐμπαθής] in ref. to ὑπνοῖ, γρηγορεῖ, ὀργίζεται; σῶμα, to βαδίζει, θρόνον. 9. ἠρεμεῖν … ἀφ’ ἠμ’.] ‘letting alone’ (lit. ‘keeping quiet from us’). 11. ἀθρόως] ‘suddenly; cp. ii 2. 15. τῇδε. … τῇδε] ‘in this direction and in that.’ 17. ταῖς ἃγ. δυνάμεσι] sc. τοῖς χερουβίμ. ‘Resting in those holy Powers and, as it were, being fond of the place, is “sitting” and “being enthroned”.’ 18. οὐδενὶ γάρ] The γάρ explains, not the καὶ τοῦτο ἠμ’., but the choice of the expression ‘resting’ etc. God is in everything; but there is nothing in which He ‘rests’ as He does in the saints (and angelic beings). 19. τὸ δέ ὀξυκ.] more instances of metaphorical language. God ‘flies,’ Ps. xvii li (xviii 10); we speak of His ‘face,’ e.g. Ps. iv 7 (6); His ‘hand,’ e.g. Ps. cxliv (cxlv) 16. ὀξυκίνητον, πτῆσιν· τὴν δὲ ἐπισκοπήν, πρόσωπον· τὸ διδόναι δὲ καὶ προσίεσθαι, χεῖρα· καὶ ἄλλη τις ὅλως τῶν τοῦ θεοῦ δυνάμεων ἢ ἐνεργειῶν ἄλλο τι τῶν σωματικῶν ἡμῖν ἀνεζωγράφησεν.

Πάλιν σὺ πόθεν τὸ ἀγέννητον λαβὼν ἔχεις, ἢ τὸ ἄναρχον, τὰς σὰς ἀκροπόλεις, ἢ καὶ ἡμεῖς τὸ ἀθάνατον ; δεῖξον ταῦτα ὀνομαστί, ἢ διαγράψομεν, καὶ τέθνηκας ἐκ τῶν σῶν ὑποθέσεων, καθαιρεθέντων σοι τῶν ὀνομάτων, καὶ τοῦ τείχους τῆς καταφυγῆς ἐφ’ ᾧ ἐπεποίθεις. 23. 6 om η e2 || 7 ὀνομαστὶ] + καὶ η ἀθετήσομεν ἐπειδὴ οὐ γέγραπται bed, nisi quod om καὶ cd || 9 ἐφ’ ω] ἐφ’ ο ac2 2. προσίεσθαι] ‘to welcome’; ii 119. ib. ὅλως] ‘in short.’ 4. ἀνεζωγράφησεν] ‘has depicted,’ i.e. ‘has suggested the form of.’ should almost have expected the inversion of the sentence, — that bodily things depict the powers and operations of God; but either way is intelligible. 23. (2) There are th ings not said which are nevertheless true, — among them facts of which you make a deal. (3) Things neither said nor true. (4) Things both true and said. 5. πάλιν] Instances of true things not found in Scripture. 6. τὰς σὰς ἀκροπ.] ‘those fortresses of yours’; cp. below τοῦ τῆς καταφυγῆς. 7. ἢ διαγράψομεν] Cp. iii 8. The words ἢ ἀθετήσομεν, ἐπειδὴ οὐ γέγραπται seem to be an ancient gloss to explain ἢ διαγράψομεν. They offer no real alternative to it ; and the variation of the mss. which contain them between ἢ and καὶ ἢ indicates the uncertainty of their footing. If they are to be retained, the only sense that can be got out of them would be this: — Shew us the words ἀγέννητον, ἄναρχον in the Bible, and we will either reject the Holy Ghost’s Divinity for not being found there, or (if we can prove that it is there) we will erase both it and your two words together. But this would be very cumbrous. Omitting the words, the sense is plain. Gr. retaliates ; — Shew us ἀγένν., ἄναρχ. in the Bible, or we will discard them, and you will die by your own rules. The perf. τέθνηκας gives vividness to the argument. Probably the gloss was introduced because Gr. ’s word διαγράψομεν seemed itself to imply that the words ἀγέννητον etc. were to be found written in Scripture. How can that be erased which was never written? The scribe wished to substitute for διαγρ. the more general word ἀθετήσομεν, ‘because the expressions in question are not written.’ It may be that the correction might be due to Gr. himself; but (1) its place in the MSS. is against it; it ought to have followed διαγρ.; (2) by διαγρ. Gr. intended no reference to being found in Scripture ; he meant, if conscious of the metaphor at all, an erasure from the theological writings in which the expressions occurred. 8. τῶν ὀνομάτων] sc. ἀγέννητον, ἄναρχον. ἢ δῆλον ὅτι ἐκ τῶν ταῦτα συναγόντων, κἂν μὴ ταῦτα λέγηται ; τίνων τούτων ; Ἐγώ εἰ μί’ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα. καί, Πρὸ ἐμοῦ οὐκ ἔστιν ἄλλος θεός, καὶ μετ’ ἐμὲ οὐκ ἔσται. ὅλον γὰρ τὸ ἔστιν ἐμόν· οὔτε ἠργμένον, οὔτε παυσόμενον. ταῦτα λαβών, τὸ μὲν μὴ εἶναί τι πρὸ αὐτοῦ, μηδὲ πρεσβυτέραν αἰτίαν ἔχειν, ἄναρχον προσηγόρευσας, καὶ ἀγέννητον· τὸ δὲ μὴ στήσεσθαι τοῦ εἶναι, ἀθάνατον καὶ ἀνώλεθρον. αἱ μὲν δὴ πρῶται συζυγίαι τοιαῦται, καὶ οὕτως ἔχουσαι. τίνα δὲ οὔτε ἔστιν, οὔτε λέγεται; πονηρὸν τὸ θεῖον, ἡ σφαῖρα τετράγωνος, τὸ παρελθὸν ἐνέστηκεν, οὐ σύνθετον ὁ ἄνθρωπος. τίνα γὰρ εἰς τοσοῦτόν ποτε ἐμπληξίας ἀφικόμενον ἔγνως, ὥστε τι τοιοῦτον ἢ ἐννοῆσαι τολμῆσαι, ἢ ἀποφήνασθαι ; λείπεται δεῖξαι τίνα καὶ ἔστι καὶ λέγεται· θεός, ἄνθρωπος, ἄγγελος, κρίσις· ματαιότης οἱ τοιοῦτοι συλλογισμοί, καὶ τῆς πίστεως ἀνατροπή, καὶ τοῦ μυστηρίου κένωσις.

3 μετ’ ἐμὲ] μετ’ ἐμοῦ a || ΙΙ σύνθετον] σύνθετος b || 12 ἐμπληξίας ποτε df || 15 ματαιότης] ἀνταπόδοσις ‘Reg. Cypr.’ 1. ἢ δῆλον] The ellipsis is, (Have you any other interpretation) or is it evident? ib. ἐκ τῶν τ. σύναγ’.] Supply ἐστίν, or λαμβάνεται : ‘that they are deduced from passages which imply them.’ 2. ἐγώ εἰμι πρῶτος] Is. xliv 6. 3. πρὸ ἐμοῦ] Is. xliii 10. 4. ὅλον γὰρ τὸ ἐστιν ἐμόν] God is represented as still speaking ; ‘all that is included in the word Is is Mine, without beginning and without end.’ 5. ταῦτα λαβών] You have taken these facts, and have (rightly) deduced from them the appellations which you give to God, of ἀγέννητον, ἀθάνατον, and the rest. 8. αἱ…πρῶται σῦς.] viz. things that are said and are not, and things that are and are not said. 10. τὸ παρελθὸν ἔνεστ’.] ‘past is present.’ 12 ἐμπληξίας] ‘so daft.’ 13. ἀποφήνασθαι] ‘to declare his opinion that it is so.’ The ἢ mean ‘or at any rate.’ 14. θεός, ἄνθρ., κτλ.] Gr. first names four substantives, and then certain propositions ; ‘such syllo- gisms are vanity, and a of faith, and an emptying of the mystery? See 1 Cor. i 17 foll. 24. This being so, we must not make too much of the reticence Scripture. When you hear of twice five, you are justified in saying ten ; so whatever is clearly implied in Scripture may rightly be affirmed, even if it is not explicitly stated there. I will give you the reason for the reticence of Scripture.

τοσαύτης οὖν οὔσης διαφορᾶς ἐν τοῖς ὀνόμασι καὶ τοῖς πράγμασι, πῶς οὕτω σὺ λίαν δουλεύεις τῷ γράμματι, καὶ γίνῃ μετὰ τῆς Ἰουδαικῆς σοφίας, καὶ συλλαβαῖς ἀκολουθεῖς, ἀφεὶς τὰ πράγματα ; εἰ δὲ σοῦ τὰ δὶς πέντε λέγοντος, ἢ τὰ δὶς ἑπτά, τὰ δέκα συνῆγον, ἢ τέσσαρες καὶ δέκα ἐκ τῶν λεγομένων· ἢ ἐκ τοῦ ζῶον λογικόν, θνητόν, τὸν ἄνθρωπον, ἆρα ἄν σοι ληρεῖν ἐνομίσθην ; καὶ πῶς, τὰ σὰ λέγων; οὐ γὰρ τοῦ λέγοντος μᾶλλον οἱ λόγοι, ἢ τοῦ λέγειν συναναγκάζοντος. ὥσπερ οὖν ἐνταῦθα οὐκ ἂν τὰ λεγόμενα μᾶλλον ἐσκόπουν, ἢ τὰ νοούμενα· οὕτως οὐδὲ εἴ τι ἄλλο τῶν μὴ λεγομένων, ἢ μὴ σαφῶς, ἐκ τῆς γραφῆς νοούμενον ηὕρισκον, ἔφυγον ἂν τὴν ἐκφώνησιν, φοβούμενος σὲ τὸν συκοφάντην τῶν ὀνομάτων. οὕτω μὲν οὖν στησόμεθα πρὸς τοὺς ἐξ ἡμισείας εὐγνώμονας. σοὶ γὰρ οὐδὲ τοῦτο ἔξεστι λέγειν. ὁ γὰρ τὰς τοῦ υἱοῦ προσηγορίας οὕτως ἐναργεῖς οὔσας καὶ τοσαύτας ἀρνούμενος, οὐδ’ ἂν ταύτας ᾐδέσθης δῆλον ὅτι, καὶ εἰ πολλῷ σαφεστέρας καὶ πλείους ἐγίνωσκες. ἤδη δὲ καὶ τὴν αἰτίαν δηλώσω τῆς 24. 3 συλλαβαις] ταῖς συλλ. c || 4 ακολουθης f || 5 τεσσαπες] τὰ τεσσαπεσ cdf || 10 εἰ] + μὴ ‘Or. I’ || 12 νοουμένων bede. 1. ἐν τοῖς ὂν. καἰ τοῖς πρ.] ‘diversity in names and things.’ 3. τῆς ᾿Ιουδ. σοφίας] because the Jews were ‘slaves to the letter.’ ib. συλλαβαῖς] Basil, on the other hand, de Sp. S. 1, points out the extreme importance of noticing ‘syllables. 8. τὰ σὰ λέγων] ‘for saying what you said? For words belong as much to him who forces them to be said (i.e. in this case to you who gave me the data for my conclusion) as to him who said them ’ (i.e. to me who that you meant ‘ten,’ ‘man’). 9. ἐνταῦθα] in the case just supposed. 10. οὐδὲ εἴ τι ἄλλο κτλ.] lif I found anything else intended in Scripture (lit. found out of Scripture anything else intended), though not stated, or not stated clearly, I should not have shrunk from expressing it for fear ’ etc. 13. συκοφ. τῶν ὂν.] The word denotes one who is on the watch for words to denounce them. ib. στησόμεθα πρός] ‘will take our stand against.’ The οὕτω to the argument from the beginning of § 21 to this point. 14. σοὶ γάρ] i.e. the Eunomian ; oὐδὲ τοῦτο means the foregoing ment, which he says would for them be without force. This seems to have more point than to suppose it to mean ἐξ ἤμ’. εύγν. εἶναι. 17. ταύτας] the προσηγορίαι of the Spirit. πάσης ἐπικρύψεψς, καίπερ σοφοῖς οὖσιν ὑμῖν, βραχύ τι τὸν λόγον ἀναγαγών.

Δύο γεγόνασι μεταθέσεις βίων ἐπιφανεῖς ἐκ τοῦ παντὸς αἰῶνος, αἳ καὶ δύο διαθῆκαι καλοῦνται, καὶ σεισμοὶ γῆς, διὰ τὸ τοῦ πράγματος περιβόητον· ἡ μὲν ἀπὸ τῶν εἰδώλων ἐπὶ τὸν νόμον, ἡ δὲ ἀπὸ τοῦ νόμου πρὸς τὸ εὐαγγέλιον. καὶ τρίτον σεισμὸν εὐαγγελιζόμεθα, τὴν ἐντεῦθεν ἐπὶ τὰ ἐκεῖσε μετάστασιν, τὰ μηκέτι κινούμενα, μηδὲ σαλευόμενα. ταὐτὸν δὲ αἱ δύο διαθῆκαι πεπόνθασι. τί τοῦτο ; οὐκ ἀθρόως μετεκινήθησαν, οὐδὲ ὁμοῦ τῇ πρώτῃ κινήσει τῆς ἐγχειρήσεως. τίνος ἕνεκεν ; εἰδέναι γὰρ ἀναγκαῖον ἵνα μὴ βιασθῶμεν, ἀλλὰ πεισθῶμεν. τὸ μὲν γὰρ ἀκούσιον οὐδὲ μόνιμον· ὥσπερ ἃ βίᾳ κατέχεται τῶν ῥευμάτων ἢ τῶν φυτῶν· τὸ δὲ ἑκούσιον μονιμώτερόν τε καὶ ἀσφαλέστερον. καὶ τὸ μὲν τοῦ βιασαμένου, τὸ δὲ ἡμέτερον· καὶ τὸ μὲν ἐπιεικείας θεοῦ, τὸ δὲ τυραννικῆς 25. 9 μηδε] μήτε ag ‘duo Reg.’ || 11 ἕνεκεν] ἕνεκα df 1. ἐπικρύψεως] the reticence of the Bible on the subject of the Spirit’s Godhead. ib. σοφοῖς] of course ironical, ‘although you are so wise as to need no instruction.’ 2. ἀναγαγών] ‘going some distance back’; not back over the preargument, but to principles somewhat remote from the conclusion. 25. Two great changes have occurred in the history of religion, when inert passed under the first and second Covenants respectively. In neither case was the change violently made. Like a skilled teacher or physician, God made the new order agreeable by permitting for a while something from the old, until mem were ready to give it up of themselves. 3. μεταθέσεις βίων] He calls two dispensations by this title, because he is about to dwell on the practical difficulties attending such transitions. 4. σεισμοὶ γῆς] The ref. is to Heb. xii 26. 5. διὰ τὸ...περιβόητον] ‘because of the celebrity of the thing,’ cause the change was so great and on such a scale as to compel wide attention. 7. ἐντεῦθεν ... ἐκεῖσε] from the present order to that which is beyond. 9. μήδε’ σαλευόμενα] Heb. xii 28. 10. ἀθρόως] Cp. § 22. 12. τὸ μὲν γὰρ ἅκ. οὐδὲ μόνιμον] ‘for what is not voluntary is not lasting either.’ 15. τὸ μὲν τοῦ βίας.] In the one instance, the change would be the work of him who forced it on ; in the other, it is our own. The one kind of change is in keeping with the the considerateness of God ; the other would be a mark of tyrannical power. ἐξουσίς. οὔκουν ᾤετο δεῖν ἄκοντας εὖ ποιεῖν, ἀλλ’ ἑκόντας εὐεργετεῖν. διὰ τοῦτο παιδαγωγικῶς τε καὶ ἰατρικῶς τὸ μὲν ὑφαιρεῖ τῶν πατρίων, τὸ δὲ συγχωρεῖ, μικρόν τι τῶν πρὸς ἡδονὴν ἐνδιδούς· ὥσπερ οἱ ἰατροὶ τοῖς ἀρρωστοῦσιν, ἵνα ἡ φαρμακεία παραδεχθῇ διὰ τῆς τέχνης φαρματτομένη τοῖς χρηστοτέροις. οὐ γὰρ ῥᾴστη τῶν ἐν ἔθει καὶ μακρῷ χρόνῳ τετιμημένων ἡ μετάθεσις. λέγω δὲ τί ; ἡ πρώτη τὰ εἴδωλα περικόψασα τὰς θυσίας συνεχώρησεν· ἡ δευτέρα τὰς θυσίας περιελοῦσα τὴν περιτομὴν οὐκ ἐκώλυσεν· εἶτα ὡς ἅπαξ ἐδέξαντο τὴν ὑφαίρεσιν, καὶ τὸ συγχωρηθὲν συνεχώρησαν· οἱ μὲν τὰς θυσίας, οἱ δὲ τὴν περιτομήν· καὶ γεγόνασιν, ἀντὶ μὲν ἐθνῶν, Ἰουδαῖοι· ἀντὶ δὲ τούτων, Χριστιανοί, ταῖς κατὰ μέρος μεταθέσεσι κλαπέντες ἐπὶ τὸ εὐαγγέλιον. πειθέτω σὲ τοῦτο Παῦλος, ἐκ τοῦ περιτέμνειν καὶ ἁγνίζεσθαι προελθὼν ἐπὶ τὸ λέγειν· Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν κηρύσσω, τί ἔτι διώκομαι ; ἐκεῖνο τῆς οἰκονομίας, τοῦτο τῆς τελειότητος.

7 μακρω] τῶν μακρῶ b : τὼ μακρῶ def 2. τὸ μὲν ὑφαῖρει] ‘like α school- master or physician, He withdraws some parts of the hereditary system, and leaves others as α concession, giving in upon some small points which tend to keep men happy.’ 5. φαρματτ. τοῖς χρηστ.] ‘being seasoned with something nicer’ than itself. The rhythm of the sentence is in favour of joining διὰ τῆς τέχνης to παραδεχθῇ rather than to φαρμ. 6. ῥᾴστη] used as an equivalent to the simple ῥᾳδία. 7. μακρῷ χρόνω Cp. ii 14. 8. τὰς θυσίας σνεχ.] This, which is the usual patristic view of the legal sacrifices, is well expressed by Cyr. Al. c. Iul. iv p. 126 (Aubert) ; and by Greg, the Great in his letter to Mellitus (Bede Hist. Eccl. i 30). 10. ἐδέξαντο τὴν ὑφ.] ‘as soon as they were reconciled to the with- drawal, they conceded the concession that had been made to them.’ It is not clear at what point Gr. means that the Jews ‘conceded’ the sacrifaces. It ought, ace. to the parallelism, to mean when ‘they became Jews instead of heathens,’ as gave up circumcision when they ‘became Christians instead of Jews.’ This, however, would only be of special representatives of the race, like Samuel and other prophets and psalmists, who taught that obedi- ence was better than sacrifice. If Gr. is not thinking of these, we must suppose that the time when they gave up the sacrifices was practically the same as when they gave up circumcision, i.e. not when they first became ‘Jews,’ but when they became Christians. 13. κλαπέντες] For the use of κλέπτειν cp. i 2. 14. ἐκ τοῦ περιτ. καἰ ἅγν’.] Acts xvi 3, xxi 26. 16. ἐγὼ δέ, ἀδελφοί] Gal. v. 11. Probably Gr. does not mean that this was an advance in St Paul’s views. He can hardly have failed to know that the Ep. to the Gal. was written before the incident in Acts xxi 26. He only means we see St Paul sometimes acting on the principle of οἰκονομία, i.e. departure from what is absolutely best, out of consideration for the circumstances of others, and sometimes on the principle of τελειότης.

τούτῳ τὸ τῆς θεολογίας εἰκάζειν ἔχω, πλὴν ὅσον ἐκ τῶν ἐναντίων. ἐκεῖ μὲν γὰρ ἐκ τῶν ὑφαιρέσεων ἡ μετάθεσις· ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἢ τελείωσις. ἔχει γὰρ οὕτως. ἐκήρυσσε φανερῶς ἡ παλαιὰ τὸν πατέρα, τὸν υἱὸν ἀμυδρότερον. ἐφανέρωσεν ἡ καινὴ τὸν υἱόν, ὑπέδειξε τοῦ πνεύματος τὴν θεότητα. ἐμπολιτεύεται νῦν τὸ πνεῦμα, σαφεστέραν ἡμῖν παρέχον τὴν ἑαυτοῦ δήλωσιν. οὐ γὰρ ἦν ἀσφαλές, μήπω τῆς τοῦ πατρὸς θεότητος ὁμολογηθείσης, τὸν υἱὸν ἐκδήλως κηρύττεσθαι· μηδὲ τῆς τοῦ υἱοῦ παραδεχθείσης, τὸ πνεῦμα τὸ ἅγιον, ἵν εἴπω τι καὶ τολμηρότερον, ἐπιφορτίζεσθαι· μὴ καθάπερ τροφῆ τῇ ὑπὲρ δύναμιν βαρηθέντες, καὶ ἡλιακῷ φωτὶ σαθροτέραν ἔτι προσβαλόντες τὴν ὄψιν, καὶ εἰς τὸ κατὰ δύναμιν κινδυνεύσωσι· ταῖς δὲ κατὰ μέρος προσθήκαις, καί, ὡς εἶπε Δαβίδ, ἀναβάσεσι, καὶ ἐκ δόξης εἰς δόξαν προόδοις καὶ προκοπαῖς, 26. 13 προσβαλόντες] προσβάλλοντες be : προβαλόντες ‘Or. 1’ 26. So it was with the doctrine of God, except that the successive changes have been in the direction of believing more truths, not fewer. When the doctrine of the Father was well established, that of the Son was revealed, and when that was accepted, then the doctrine of the Spirit. The Spirit Himself came by degrees. Christ Himself revealed Him only by slow advances. 1. τῆς τῆς θεολογίας] ‘the doctrine of God.’ ib. πλὴν ὅσον ἐκ τῶν ἐν.] ‘except that it follows the opposite order.’ The change of practical system consists in dropping things; the doctrinal change consists in learning additional truths. 6. ἐμπολιτεύεται] ‘is resident and active among us.’ Gr. that the Church learns by experience how to interpret the slight indications of the Holy Ghost’s Divinity given by the N.T. It does not follow that he thought doctrinal advance possible in other directions also. 11. ἐπιφορτίζεσθαι] ‘to be piled on the top of it,’ as an additional to be carried. ib. καθάπερ τροφῆ κτλ.] Cp. i 3. 15. ἀναβάσεσι] Ps. lxxxiii 6 (lxxxiv 5). It is prob. that the words ἐκ δυνάμεως εἰς δύναμιν in ν. 8 (7) suggested the ἐκ δόξης εἰς δόξαν which follows (2 Cor. iii 18). ib. προόδοις] Cp. ii 20. τὸ τῆς τριάδος φῶς ἐκλάμψῃ τοῖς λαμπροτέροις. διὰ ταύτην, οἶμαι, τὴν αἰτίαν καὶ τοῖς μαθηταῖς κατὰ μέρος ἐπιδημεῖ, τῆ τῶν δεχομένων δυνάμει παραμετρούμενον, ἐν ἀρχῇ τοῦ εὐαγγελίου, μετὰ τὸ πάθος, μετὰ τὴν ἄνοδον, τὰς δυνάμεις ἐπιτελοῦν, ἐμφυσώμενον, ἐν γλώσσαις πυρίναις φαινόμενον. καὶ ὑπὸ Ἰησοῦ κατ’ ὀλίγον ἐκφαίνεται, ὡς ἐπιστήσεις καὶ αὐτὸς ἐντυγχάνων ἐπιμελέστερον· ᾿Ερωτήσω, φησί, τὸν πατέρα, καὶ ἄλλον παράκλητον πέμψει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας· ἵνα μὴ ἀντίθεος εἶναι δόξῃ τις, καὶ ὡς ἀπ’ ἄλλης τινὸς ἐξουσίας ποιεῖσθαι τοὺς λόγους. εἶτα, Πέμψει μέν, ἐν δὲ τῷ ὀνόματί μου. τὸ ᾿Ερωτήσω παρείς, τὸ Πέμψει τετήρηκεν. εἶτα, Πέμψω, τὸ οἰκεῖον ἀξίωμα· εἶτα, Ἥξει, ἡ τοῦ πνεύματος ἐξουσία.

Ὁρᾷς φωτισμοὺς κατὰ μέρος ἡμῖν ἐλλάμποντας, 1 εκλαμψη] ἐκλάμψει ab : σαφῶς ἐκλάμπειν ‘Reg. Cypr.’ || 3 παραμετρούμενον] μετρούμενον df || 5 ἐμφυσώμενον] εκφ. cd || 6 ιησου] υἱοῦ ‘Coisl. 2 et sex Colb.’: χρίστου ‘Reg. Cypr.’ || 7 επιστηση b 27. 14 ημιν κατα μέρος b 1. ἐκλάμψῃ τοῖς λ.] On the principle that ‘he that hath, to him shall be given.’ The subjunctive must be explained as depending upon the ἵνα implied in μή. 2. κ. τοῖς μαθηταῖς κ. μ. ἐπ’.] ‘why the Spirit sojourns with the disciples by degrees, dealing Himself out to them in proportion to the capacity of the recipients.’ 3. ἐν ἀρχῇ τοῦ εὑ.] The two series, of three members each, cor respond. ’In the beginning of the Gospel,’ He ‘performs miracles through the disciples (Luke ix Ι) ‘after the Passion,’ He is ’breathed upon’ the disciples (John χχ 22) ‘after after the going up,’ He ‘revealed Himself in fiery tongues’ (Acts ii 3) The same profectus apostolicus is traced in or. xli 11, and by Gr.’s secretary Jerome ad Hedib. 7. ἐντυγχάνων] ‘perusing’; cp. § 21. The progress in our Lord’s statements about the Holy Ghost is traced in four sayings. ib. ἐρωτήσω] John xiv 16. 9. ἀντίθεος] Cp. iv 5. Jesus might have seemed to be setting Himself up as a kind of rival God, and to speak as if by some independent authority, if He had not in the first instance referred the mission of the Holy Ghost entirely to the Father. 10. εἶτα, Πέμψει μέν] John xiv 26. Here, though the ‘mission’ is still referred to the Father, the Son’s request is dropped, and the Spirit is said to be sent ‘in His name.’ 12. εἶτα, Πέμψω] John xv 26. Here the Son’s personal dignity is revealed, as Himself the sender of the Spirit. Gr. of course is not directly rectly speaking of the Eternal Procession. ib. εἶτα, Ἥξει] John xvi 7 (ἔλθῃ). Here the Spirit’s own freedom brought out. It is a correct and useful observation. καὶ τάξιν θεολογίας, ἢν καὶ ἡμᾶς τηρεῖν ἄμεινον, μήτε ἀθρόως ἐκφαίνοντας, μήτε εἰς τέλος κρύπτοντας. τὸ μὲν γὰρ ἄτεχνον, τὸ δὲ ἄθεον· καὶ τὸ μὲν τοὺς ἀλλοτρίους πλῆξαι δυνάμενον, τὸ δὲ ἀλλοτριῶσαι τοὺς ἡμετέρους. ὃ δὲ ἴσως μὲν ἤδη τισὶν ἦλθεν ἐπὶ νοῦν καὶ τῶν ἄλλων, ἐγὼ δὲ τῆς ἐμαυτοῦ διανοίας ὑπολαμβάνω καρπόν, προσθήσω τοῖς εἰρημένοις. ἦν τινὰ τῷ σωτῆρι, καὶ εἰ πολλῶν ἐνεπίμπλαντο μαθημάτων, ἃ μὴ δύνασθαι τότε βασταχθῆναι τοῖς μαθηταῖς ἐλέγετο, δι’ ἃς εἶπον ἴσως αἰτίας, καὶ διὰ τοῦτο παρεκαλύπτετο· καὶ πάλιν πάντα διδαχθήσεσθαι ἡμᾶς ὑπὸ τοῦ πνεύματος ἐνδημήσαντος. τούτων ἓν εἶναι νομίζω καὶ αὐτὴν τοῦ πνεύματος τὴν θεότητα, τρανουμένην εἰς ὕστερον, ὡς τηνικαῦτα ὡρίμου καὶ χωρητῆς ἤδη τυγχανούσης τῆς γνώσεως, μετὰ τὴν τοῦ σωτῆρος ἀποκατάστασιν, οὐκέτι ἀπιστουμένου τῷ θαύματι. τί γὰρ ἂν τούτου μεῖζον ἢ ἐκεῖνος ὑπέσχετο, ἢ τὸ πνεῦμα ἐδίδαξεν ; εἴπερ τι μέγα 2 om τὸ μὲν γὰρ ἄτεχνον τὸ ’δε ἄθεον καὶ b || 5 ἦλθε τισιν ἔπι νοῦν ἤδη d : ἦλθεν ἤδη τισιν ἔπι νοῦν f || 6 ἐμαυτοῦ] ἐμῆς b ‘in nonnull.’ || 9 αιτιας] αἰτίαις a || 11 τούτων] τοῦτον a || 12 eis] + τοῖς ‘Reg. Cypr.’ || 15 απιστομενην] απιστομενην ‘Reg. a’ || τούτου] τοῦτο f1 27. That is still the right method, — not to keep things back, but not to teach them till people are prepared. Perhaps one of the things which the disciples could not bear while Christ was with them, but were to learn afterwards from the Spirit, was this very doctrine of the Spirit’s Godhead. 1. καὶ ἡμᾶς] as well as our Saviour. τάξιν is ace. after δρᾷς, and ἐκφαίνοντας, κρύπτοντας, agree with ἡμᾶς, not with φωτισμούς, ‘you see light shining upon us by degrees, and an order in the revelation of God.’ 2. ἀθρόως] Cp. § 22. 3. ἄτεχνον] ‘unworkmanlike.’ 4. πλῆξαι] to astonish, and so keep them away from us ; ἀλλότρι’· ὦσαι, because they naturally expect to hear the doctrine taught at the proper time. ib. ὃ δὲ ἴσως μὲν κτλ.] ‘I will add, what may perhaps have occurred to others also before now, but what I take to be the result of my independent thought.’ 8. μὴ δύνασθαι βαστ. ] John xvi 12. 9. δι’ ἃς εἶπον ἴ’. αἴτ’.] in § 26. 10. πάντα διδαχθ.] John xiv 26. 12. τρανουμένην] Cp. ii 4. The pres. part, combines the thought of the revelation as then in the future with the fact of its subsequent ac- complishment. 13. ὡρίμου] Cp. iii I. ‘The knowledge then being timely and capable of being received, after our Saviour’s restoration, when He was no longer disbelieved in for wonder.’ Luke xxiv 41. 16. εἴπερ τι μέγα οἴ. χρὴ] ‘if we may call anything which is promised or taught great.’ It implies a of appreciation, greater than we perhaps possess, to determine the degrees of greatness in what God promises or reveals. οἴεσθαι χρή, καὶ θεοῦ μεγαλοπρεπείας ἄξιον, τὸ ὑπισχνούμενον, ἢ τὸ διδασκόμενον.

Ἔχω μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ ὅς τις ἐμοὶ φίλος — σέβειν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ πνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξῃ, καὶ τιμῇ, καὶ οὐσίᾳ, καὶ βασιλείᾳ μὴ μεριζομένην, ὥς τις τῶν μικρῷ πρόσθεν θεοφόρων ἐφιλοσόφησεν· ἢ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν λαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συμφέρεται τοῖς καιροῖς, ἄλλοτε ἄλλος γινόμενος, καὶ περὶ τῶν μεγίστων σαθρῶς βουλευόμενος. εἰ μὲν γὰρ οὐδὲ προσκυνητόν, πῶς ἐμὲ θεοῖ διὰ τοῦ βαπτίσματος ; εἰ δὲ προσκυνητόν, πῶς οὐ σεπτόν; εἰ δὲ σεπτόν, πῶς οὐ θεός ; ἓν ἤρτηται τοῦ ἑνός, ἡ χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος. καὶ παρὰ μὲν τοῦ 28. 7 μικρῶ πρόσθεν] μικρῶν ἔμπροσθεν b μικρὸν ἔμπροσθεν ‘tres Colb.’ || 14 χρυσῆ τις] χρυσῖτις a 28. Let this be our position then, to worship in one Godhead three undivided Persons. Woe to him zoho does not hold it, or who shifts with the public opinion of the times. If the Holy Ghost gives us the divine nature, He must needs be an object of worship, and in the full sense divine. 3. ἔχω μὲν οὕτω] ‘That is how I stand’: explained, with no construction, by σέβειν. 4. θεὸν τὸν πατέρα] ‘the Father as God.’ Our familiar ‘God Father, God the Son,’ is a of expression peculiar to English Christianity. 6. τῶν μικρῷ πρ. θεοφόρων] ACC. to Elias, the ref. is to Greg. Thaumaturgus, who, he says, uses these words in his ‘Apocalypse.’ The work is not now extant. Θεοφόρων, ‘inspired’ (2 Pet. 121). 7. μὴ ἴδοι ἑωσφ. ἀν’. ] Job iii 9. The imprecation must be considered in the same sense as the anathemas of the Councils. 8. ἐκεῖθεν] of heaven. 9. συμφ. τοῖς καιροῖς] ‘goes with the current of the times.’ 11. σαθρῶς] prob. means (in accordance with συμφ. τοῖς καιροῖς) ‘weakly,’ not ‘corruptly.’ Cp. i 3. The timeserver ‘has but weak resolution in regard to the things of most importance.’ 12. θεοῖ] ‘make make α God of me’; iii 19. ib. εἰ δὲ προσκ., πῶς οὐ σεπτόν] Evidently Gr. feels σφιν to be a higher word than the mere external προσκ.; it is already implied in οὐδὲ προσκ. in the line above; but the distinction is not always observed. 14. ἢ χρυσῆ τις] in rough apposition to ἐν. It is difficult to decide between this reading and χρυσῖτις, which has the authority of the best MS. The pronuntialion being identical, it seems natural to choose the rarer word ; but on the other hand the scribe of ‘a’ may have been thrown out by the somewhat unusual combination of ἢ with τις. Cp. ii 19 ἢ αὔρα τις ὀλίγη. πνεύματος ἡμῖν ἡ ἀναγέννησις· παρὰ δὲ τῆς ἀναγεννήσεως ἢ ἀνάπλασις· παρὰ δὲ τῆς ἀναπλάσεως ἡ ἐπίγνωσις τῆς ἀξίας τοῦ ἀναπλάσαντος.

ταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέμενος· ἤδη δὲ ἥξει σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν, ὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης τοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος. σκόπει δὲ οὕτως· γεννᾶται Χριστός, προτρέχει· βαπτίζεται, μαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ· ἀνέρχεται, διαδέχεται. τί γὰρ οὐ δύναται τῶν μεγάλων, καὶ ὧν θεός ; τί δὲ οὐ προσαγορεύεται ὧν θεός, πλὴν ἀγεννησίας καὶ γεννήσεως ; ἔδει γὰρ τὰς ἰδιότητας μεῖναι πατρὶ καὶ υἱῷ, ἵνα μὴ σύγχυσις ἦ παρὰ θεότητι, τῆ καὶ τἄλλα εἰς τάξιν ἀγούσῃ καὶ εὐκοσμίαν. ἐγὼ μὲν 29. 4 ὑποτιθέμενος ‘Reg. a’ || 13 πάρα] + τῆ df 2. ἀνάπλασις] that work of reconstruction of the character, in which ἀναγέννησις is the initial movement. It is only by deepening experience of the Spirit’s upon ourselves that we become convinced of the greatness of the Spirit Himself. 29. Turn to the direct testimony of Scripture. What things are said of the Holy Ghost! 4. ὑποθέμενος] ‘assuming,’ as the basis of discussion’; it does not in itself imply ‘admitting.’ 5. μαρτυριῶν] ‘Scripture testimonies’; cp. § 2. 7. μὴ λ. σκαιοῖς] ‘to those who are not too dense, or altogether strangers to the Spirit.’ 8. γεννᾶται Xp., προτρέχει] In the series which follows, the subject of the first verb of each pair is Christ, the subject of the second is the Holy Ghost. Προτρέχει, Luke i 35, Matt, i 20. 9. μαρτυρεῖ] John i 32 foll. ib. ἀνάγει] Matt, iv 1. ib. συμπαρομαρτεῖ] ‘accompanies Him,’ Luke iv 14 foll., Matt, xii Cp. Or. xli 11 ᾧ παρῆν, οὐχ ὡς 28. ἐνεργοῦν, ἀλλ’ ὡς ὁμοτίμῳ συμπαρομαρτουν. 10. διαδέχεται] John xiv 16 etc. ib. τί γὰρ οὐ δύν. κτλ.] ‘What mighty thing, peculiar to God, is there that He cannot do? What title, peculiar to God, is there which is not applied to Him, except those of Unbegotten and Begotten?’ The phrase ὧν θεός means, ‘which go to make up our conception of God.’ seems strange to add καὶ γεννήσεως as one of those things ὧν θεός, as those with whom Gr. is arguing would not admit it. Gr. means, no doubt, that to orthodox Christians the Godhead cannot be conceived of without it. 12. ἰδιότητας] as in § 28. φρίττω τὸν πλοῦτον ἐννοῶν τῶν κλήσεων, καὶ καθ’ ὅσων ὀνομάτων ἀναισχυντοῦσιν οἱ τῷ πνεύματι ἀντιπίπτοντες. πνεῦμα θεοῦ λέγεται, πνεῦμα χριστοῦ, νοῦς Χριστοῦ, πνεῦμα κυρίου, αὐτὸ κύριος· πνεῦμα υἱοθεσίας, ἐλευθερίας· πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος, γνώσεως, εὐσεβείας, φοβοῦ θεοῦ· καὶ γὰρ ποιητικὸν τούτων ἁπάντων· πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον αυνέχον· πληρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ τὴν δύναμιν· ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει οὐ θέσει· ἁγιάζον, οὐχ ἁγιαζόμενον, μετροῦν, οὐ μετρούμενον, μετεχόμενον, οὐ μετέχον, πληροῦν, οὐ πληρούμενον, συνέχον, οὐ συνεχόμενον συνεχόμενον· κληρονομούμενον, δοξαζόμενον, συναριθμούμενον, ἐπαπειλούμενον· δάκτυλος θεοῦ, πῦρ ὡς θεός, εἰς 1 ὅσων] ὅσον e2 1. καθ’ ὅσων ὂν. ἀναισχ.] ‘and how many names they outrage,’ ‘against how many names they are impudent.’ 3. πνεῦμα θεοῦ] e.g. 1 Cor. ii 11 ; Χριστοῦ, Rom. viii 9 ; νοῦς Χρ., 1 Cor. ii 16; πν. κυρίου, 2 Cor. iii 17; αὐτὸ κ., ibid. 4. πν. υἱοθεσίας] Rom. viii 15 ἀληθείας, John xiv 17, xv 26, xvi 13, 1 John iv 6; ἐλευθερίας (by implication), 2 Cor. iii 17. 5. πν. σοφίας κτλ.] Is. xi 2 foll. 7. πάντα τῇ οὖσ’. πλ.] Wisd. i 7. Πληρωτικὸν κόσμου κ. τ. οὖσ’. is scarcely more than a repetition, but is introduced as an antithesis to ἀχώρητον κτλ., which is Gr.’s of the συνέχον τὰ πάντα of Wisdom. 9. ἀγαθόν] Doubtless Gr.’s in Ps. cxlii (cxliii) 10 ; εὐθές, Ps. 1 12 (li 10); ἡγεμ., ibid. 14 (12). ib. φύσει οὐ θέσει] These words qualify the preceding adjectives, and esp. ἡγεμ. The Holy Spirit is ‘good, right, sovereigh,’ by and not by an act that involved a change in Him. Θέσις seems to be used in the sense of ‘agreement,’ ‘arrangement,’ in which sense it is contrasted with φύσις by other writers. From this general sense of ‘agreement,’ it comes to be used of ‘adoption’ into a family, or ‘admission’ to the citizenship of a city. 10. ἁγιάζον] e.g. Rom. xv 16 μετροῦν, ι Cor. xii 1 1 (for οὐ μετρούμενον cp. iv 12); μετεχόμενον, e.g. Phil, ii 1 ; πληροῦν, συνέχον, Wisd. i 7. 12. κληρονομούμενον] not a scriptural phrase, but perh. derived from more general expressions, like 1 Pet. iii 9 εὐλογίαν κλ., or Gal. iii 14 compared with 18; or from the usual language of Scripture about ‘habing,’ ‘receiving,’ the Spirit. Δοξαζόμενον, perh. ι Pet. iv 14; συναριθμ., e.g. Matt, xxviii 19, 2 Cor. xiii 14 ; ἐπαπειλούμενον, ‘used as a threat,’ Matt. xii 31 (cp. 2 Thess. ii 8). 13. δάκτυλος θ.] Luke xi 20 compared with Matt, xii 28 ; πῦρ, Acts ii 3 (cp. 1 Thess. v 19, 2 Tim. i 6); ὡς θεός, Hob. xii 29. ἔμφασιν, οἴμαι, τοῦ ὁμοουσίου· πνεῦμα τὸ ποιῆσαν, τὸ ἀνακτίζον διὰ βαπτίσματος, δι’ ἀναστάσεως· πνεῦμα τὸ γινῶσκον ἅπαντα, τὸ διδάσκον, τὸ πνέον ὅπου θέλει καὶ ὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνόμενον, πειραζόμενον· ἀποκαλυπτικόν, φωτιστικόν, ζωτικόν, μᾶλλον δὲ αὐτοφῶς καὶ ζωή· ναοποιοῦν, θεοποιοῦν, τελειοῦν, ὥστε καὶ προλαμβάνειν τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ τὸ βάπτισμα· ἐνεργοῦν ὅσα θεός, μεριζόμενον ἐν γλώσσαις πυρίναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προφήτας, εὐαγγελιστάς, ποιμένας, καὶ διδασκάλους· νοερόν, πολυμερές, σαφές, τρανόν, ἀκώλυτον, ἀμόλυντον· ᾧπερ ἴσον δύναται τὸ σοφώτατον καὶ πολύτροπον ταῖς ἐνεργείαις, 4 πειραζόμενον παροξυνόμενον e2 || 11 ἀμόλυντον ἀκώλυτον df || ωπερ] ὅπερ abceg ‘plures Reg. etc.’ || 12 το] τὼ acg ‘duo Reg.’ 1. τὸ ποιῆσαν] Prob. a ref. to Gen. i 2 ; ἄνακτ’. διὰ β., John iii 5 (2 Cor. v 17); δι’ ἀναστ., Rom. viii 11. 2. τὸ γινῶσκον ἅπ.] i Cor. ii 10 (cp. Ps. exxxviii (exxxix) 7); διδάσκον, John xiv 26, 1 John ii 27 πνέον, John iii 8 ; ὁδηγοῦν, John xvi 13; λαλοῦν, ἀποστ., ἀφορ., Acts xiii 2 foil. (cp. Acts xx 23, 1 Tim. iv 1 ; Is. xlviii 16). 4. παροξυνόμενον] Is. lxiii 10 ; πειραζ., Acts v 9. 5."/> ἀποκαλυπτικόν] I Cor. ii 10 φωτιστ., ζωτ., perh. Ps. xxxv 10 (xxxvi 9) as in § 3 (cp. John vi 63 Rom. viii 10). 6. ναοποιοῦν] I Cor. iii 16, vi 19 θεοποιοῦν, constructively deduced from the Sourut’s action in baptism ; τελειοῦν, in the ‘mystical’ sense of ‘initiating.’ All three words have ref. to ‘baptism,’ in the larger sense of the word ; and the ὥστε prob. belongs to all three. It is more difficult to say what Gr. means by this use of ὥστε. Prob. it is intended to shew that the Spirit’s part in baptism is an active, and not a passive part, so as to justify Gr.’s attribution to Him of work of ‘making’ us temples etc. His independence with respect to the sacrament is a proof of this. He is able to ‘anticipate baptism’ (Acts x 44) ; and ‘baptism’ may be received and His indwelling be yet to seek (Acts viii 16). 8. ἐνεργοῦν] 1 Cor. xii 11; μερὶ. ζόμενον, Acts ii 3 ; διαιροῦν, I Cor. xii n; ποιοῦν ἀπ’. κτλ., Eph. iv 11 compared with 1 Cor. xii 4 foll., Rom. xii 6, Acts xx 28. 10. νοερὸν κτλ.] The following list is taken from Wisd. vii 22 foll., which describes the ‘spirit’ which ‘is in Wisdom.’ Gr. does not all the epithets there used, some of which, esp. μονογενές, would have been troublesome for him to expound. Each epithet from νοερὸν to ἀμόλυντον is explained. Νοερόν = σοφώτατον ; πολυμερές = ταῖς ἐνεργ. ; σαφές = σαφηνιστικὸν πάντων (neut.) ; τρανόν = τρανωτικόν ; ἀκώλυτον = αὐτεξούσιον (this shews the order of df to be wrong) ; ἀμόλυντον = ἀναλλοίωτον (since change in the Holy Ghost must be a change for the worse). καὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν, καὶ αὐτεξούσιον καὶ ἀναλλοίωτον· παντοδύναμον, παντεπίσκοπον, διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, ἀγγελικῶν, οἶμαι, δυνάμεων, ὥσπερ καὶ προφητικῶν καὶ ἀποστολικῶν, κατὰ ταὐτό, καὶ οὐκ ἐν τοῖς αὐτοῖς τόποις, ἄλλων δὲ ἀλλαχοῦ νενεμημένων, ᾧ δηλοῦται τὸ ἀπερίγραπτον.

Οἱ ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρός ἄλλον παράκλητον, οἷον ἄλλον θεόν, ὀνομάζοντες, οἱ τὴν εἰς αὐτὸ βλασφημίαν μόνην εἰδότες ἀσυγχώρητον, οἱ τὸν Ἀνανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες, ἐπειδὴ ἐψεύσαντο τὸ πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαμένους, οὐκ ἄνθρωπον· οὗτοι τί σοι δοκοῦσι, πότερον θεὸν τὸ πνεῦμα κηρύσσειν, ἢ ἄλλο τι; ὡς λίαν ὄντως παχύς τις εἰ, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέῃ τοῦ διδάξοντος. αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως 5 ταὐτὸ] ταὐτὸν cdef: τοῦτο ‘Or. Ι’ 30. 8 πρὸς γε] προσέτι γε b: προσέτι ‘Reg. a’ || 10 αὐτὸ] αὐτὸν def || 14 κηρύσσειν] κηρύττουσι b ‘Reg. a’ || 16 διδαξοντος] δικάζοντος ‘Reg. Cypr.’ 2. παντοδύναμον ... λεπτοτάτων] Wisd. vii 23. The ‘understanding, pure, and most subtle spirits’ in Wisd. ‘through’ which the Spirit ‘goes,’ are, in Gr.’s opinion (no doubt correct), not only ‘the angelic Powers,’ but also the spirits of prophets and apostles. These the Holy Spirit penetrates κατὰ ταὐτό, ‘simultabeously,’ although they are distributed in many different places, which is a proof that He is infinite. 30. Such sayings involve His Godhead. All language of α different kind is explained by the principle of referring all to the Father as the First Cause. 8. οἱ ταῦτα λέγοντες] viz. the sacred writers who used such Ianguage about the Holy Spirit. ib. πρός γε] adv. ‘besides.’ 9. οἶον ἄλλον θ.] The words have a dangerous sound; ‘as it were another God.’ But Gr. does not mean to call Him so. He means that to call Him a Paraclete at all, in the same sense as is equivalent to calling Him God. 10. μόνην εἰδότες ἀσυγχ] Matt. xii 31 foll. 11. στηλιτεύσαντες] The Greek method of proclaiming something to the honour or infamy of a person was to ‘post’ it on a στήλη or post in some publc place. Hence a person subjected to such infamy is described in class. Greek as στηλίτῆς; from whence comes the στηλιτεύειν. 12. ἐψεύσ…ὡς θεόν] Acts v 3 foll. 14. ὡς λίαν] ‘since you really are a very stupid person. 15. πόρρω τοῦ πν] like ἀλλότριοι τοῦ πν. in § 29, ‘unspiritual.’ ἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας παρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον, τὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ μερίζεσθαι, τὸ χάρισμα, τὸ δώρημα, τὸ ἐμφύσημα, ἡ ἐπαγγελία, ἡ ὑπερέντευξις, εἴτε τι ἄλλο τοιοῦτον, ἵνα μὴ καθ’ ἕκαστον λέγω, ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ τρεῖς ἀρχαὶ μεμερισμέναι πολυθέως παραδεχθῶσιν. ἴσον γὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς διαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν.

῾Ως ἔγωγε πολλὰ διασκεψάμενος πρὸς ἐμαυτὸν τῇ φιλοπραγμοσύνῃ τοῦ νοῦ, καὶ πανταχόθεν τὸν λόγον εὐθύνας, καὶ ζητῶν εἰκόνα τινὰ τοῦ τοσούτου πράγματος, οὐκ ἔσχον ᾧ τινὶ χρὴ τῶν κάτω τὴν θείαν φύσιν παραβαλεῖν. κἂν γὰρ μικρά τις ὁμοίωσις εὑρεθῇ, φεύγει τὸ πλεῖον, ἀφέν με κάτω μετὰ τοῦ ὑποδείγματος. ὀφθαλμόν 1 ἔπι] ἐκ ‘Reg. Cypr.’ || 5 μὴ] + τα be2 || 7 παραδειχθωσιν ‘Reg. Cypr.’ || 9 τὸ μεν...το ’δε] τὼ μεν...τω ’δε ‘tres Colb.’ 31. 10 om πρὸς εμαιυτον ‘Reg. a’ || 12 om του d || 13 παραβαλεῖν] παραλαβεῖν b || 14 om γὰρ b || φεύγει] + με cdfg || 15 πλεῖον] πλέον cde2f || om με df 1. ἔμψυχοι] ‘vivid,’ ‘striking.’ ib. τὰς ἐπὶ τῶν ῥ. μ.] ‘the texts in so many words.’ In § 29 they for the most part only given allusively. What Gr. means by ἐπὶ τῶν ῥ may be seen in iii 17. 2. ὅσα δὲ κἀνταῦθα] i.e. as well as in the case of the Son. See iii 18. 3. δίδοσθαι] e.g. Luke xi 13 ἀποστ., Luke xxiv 49, Gal. iv 6 μερίς., Heb. ii 4; χάρισμα, 2 Tim. i 6; δώρημα (δωρεά), John iv 10, Acts viii 20; ἐμφύς., John xx 22; ἐπαγγ. Luke xxiv 49, Acts i 4 ; ὑπερέντευξις (cp. iv 14), Rom. viii 26. 6. ἀνενεκτέον] from ἀναφέρω, ‘must be referred to the primal Cause, in order that it may be shewn from whom He proceeds.’ 7. παραδεχθῶσιν] the correlative to παραδίδοσθαι ; ‘that men might not receive the polytheistic doctrine of three separate Sources, or First Principles.’ 9. τὸ μὲν τῷ προσώπῳ] lit. ‘it counts for the same in impiety, whether you join like Sabellius, or disjoin like the Arians, — the former in the person, the latter in the natures.’ Gr. seems instinctively to say τῷ προσώπῳ, not τοῖς προσώποις, because Sabellianism reduces the persons to one, — if indeed any personality can be said to remain. 31. Illustrations of the doctrine of the Trinity are wholly inadequate ; like mouth, spring, and stream. 10. ὡς ἔγ. π.] ‘How many things!’ 11. πανταχόθεν] Cp. πολυπρ. ii 9. ib. πανταχόθεν] where the English mode of thought would have expected πανταχόσε. 13. ᾦ τινὶ χρὴ τῶν κ.] ‘to what earthly thing I might compare.’ 14. τὸ πλεῖον] ‘the the most improtant part escapes me, leaving me below with my illustration.’ 15. ὀφθαλμόν] The context makes it unquestionable that Elias is right in interpreting the word to mean what is called ὀπή in James iii 11, — the ‘mouth’ out of which the spring issues. No other example of this usage seems to be known; but Gr.’s own language in his poem about the Holy Ghost (iii 60) leaves no room for doubt. He there rejects the same comparison of πόρος, πηγή, ποταμὸς μέγας, ἐν τε ῥέεθρον. It is just possible that Gr. was aware that an ‘eye’ is the ordinary word in Hebrew for a spring; but in any case the metaphor is so natural that it is prob. an accident that we do not find it oftener. τινα, καὶ πηγήν, καὶ ποταμὸν ἐνενόησα, καὶ γὰρ καὶ ἄλλοι, μὴ τῷ μὲν ὁ πατήρ, τῇ δὲ ὁ υἱός, τῷ δὲ τὸ πνεῦμα τὸ ἅγιον ἀναλόγως ἔχη. ταῦτα γὰρ οὔτε χρόνῳ διέστηκεν, οὔτε ἀλλήλων ἀπέρρηκται τῇ συνεχείᾳ· κἂν δοκεῖ πὼς τρισὶν ἰδιότησι τέμνεσθαι. ἀλλ’ ἔδεισα, πρῶτον μὲν ῥύσιν τινὰ θεότητος παραδέξασθαι στάσιν οὐκ ἔχουσαν· δεύτερον δὲ μὴ τὸ ἓν τῷ ἀριθμῷ διὰ τῆς εἰκασίας ταύτης εἰσάγηται. ὀφθαλμὸς γάρ, καὶ πηγή, καὶ ποταμὸς ἕν ἐστιν ἀριθμῷ, διαφόρως σχηματιζόμενα.

Πάλιν ἥλιον ἐνεθυμήθην, καὶ ἀκτῖνα, καὶ φῶς. ἁλλὰ κἀνταῦθα δέος, πρῶτον μὲν μὴ σύνθεσίς τις ἐπινοῆται τῆς ἀσυνθέτου φύσεως, ὥσπερ ἡλίου καὶ τῶν ἐν ἡλίῳ· 1 καὶ αλλοι] om καὶ d1 ‘Or. Ι’ || 2 τῆ ’δε] τὼ ’δε de || 3 ἄη] ἔχει b ‘Reg. a et b’ || 4 κὰν] καὶ g || δοκει] δοκὴ b ‘Reg. a’ || 5 τρισὶν] τισιν g || 8 ἀριθμῶ] τὼ ἀριθμῶ e2 32. 10 παλιν] η πάλιν ‘tres Reg.’ 1. καἰ γὰρ καἰ ἄλλοι] Elias suggests the Clementine passage which is given by Cotelierp. 528 (ed. 1672). Cp. Tert. adv. Prax. 8. 2. μὴ τῷ μέν] ‘to to see whether.’ 3. ταῦτα γὰρ κτλ.] The mouth, the spring, and the stream are not divided by time, nor is their continuity with each other severed; and yet the three have eacli their special characteristics. 5. ῥύσιν] ‘an incessant waste, or dissipation, of Godhead.’ as in § 30. 8. ἐν ἐστιν ἀριθμῶ They are not really three distinct things, Gr. thinks ; they are only various forms or phases of the same thing, and therefore they are inadequate to express the Trinity, which is essentially three in number. 32. So with sun, ray, and light ; or with the flickering sunshine reflected from water upon a wall. 10. ἤλιον κτλ] Cp. Tert. adv. Prax. 8. 11. κἀνταῦθα δέος] This illustration likewise had its dangers. It might have suggested that the Trinity is a Trinity by some kind of composition or combination, such as the science of Gr.’s time between the su itself and the ray and the light which were ‘in’ the sun. Cp. Or. xliv 4. And secondly there was the opposite danger of suggesting that the Father alone has true positive being, while the Son and Spirit are but faculties of His, without personal subsistence, such being in Gr.’s view the character the ray and the light. δεύτερον δὲ μὴ τὸν πατέρα μὲν οὐσιώσωμεν, τἄλλα δὲ μὴ ὑποστήσωμεν, ἀλλὰ δυνάμεις θεοῦ ποιήσωμεν ἐνυπαρχούσας, οὐχ ὑφεστώσας, — οὔτε γὰρ ἀκτίς, οὔτε φῶς, ἄλλος ἥλιος, ἀλλ’ ἡλιακαί τινες ἀπόρροιαι, καὶ ποιότητες οὐσιώδεις — καὶ ἅμα τὸ εἶναι καὶ τὸ μὴ εἶναι τῷ θεῷ δῶμεν ἐν τούτοις, ὅσον ἐκ τοῦ ὑποδείγματος, ὃ καὶ τῶν εἰρημένων ἀτοπώτερον. ἤκουσα δέ τινος καὶ τοιοῦτον ὑπογράφοντος λόγον, — μαρμαρυγήν τινα ἡλιακὴν τοίχῳ προσαστράπτουσαν, καὶ περιτρέμουσαν ἐξ ὑδάτων κινήσεως, ἢν ἡ ἀκτὶς 5 θέω] + μόνω τὼ πατρὶ ‘Reg. a’: + μόνω ‘duo Coisl.’ || 6 ειρημενων] προειρημένων ‘duo Coisl.’ || 9 η ἀκτὶς] om η cd1f 2. ἐνυπαρχούσας] Existing only in Him, as attributes of His. The word is freq. in this sense in Aristtle. 3. ἄλλος ἥλιος] This, ace. to Gr., would be necessary to make the illustration complete. Cp. § 14, and § 30 ἄλλον θεόν. The ray is not the equal of the luminous body which gives it off; whereas in the Trinity there is, as it were, a sun giving off a sun. 4. ἡλιακαί τ. ἀπόρρ.] ‘solar effluences’; Gr. will not even ἡλίου ἀπόρρ., because it might suggest that, once flowing forth, the effluence has some kind of independent existence, whereas his point is that the ray and the light are but properties of the sun. This is further brought out by the addition καὶ ποιότ. οὖσ’. ‘and essential qualities.’ By οὐσιώδεις Gr. seems from the context to mean ’belonging to the nature of the sun.’ Elsewhere, the word is used in a way that would give an almost opposite meaning ; e.g. Or. xli 11 οὐκέτι ἐνεργείᾳ παρὸν ὡς πρότερον, οὐσιωδῶς δέ, ὡς ἂν εἴποι τις, συγγινόμενον ; Cyr. Hier. Cat. Myst. iii 1 πνεύματος ἁγίου οὐσιώδης ἐπιφοίτησις. Ace. to these examples, ποιότητες οὐσιώδεις would rather mean ‘real, substantive qualities.’ In order to suit context, we should then have to understand οὐσιώδεις to have something of a concessive force, ‘qualities after all, however real and substantive.’ 5. καὶ ἄμα τὸ εἶναι κτλ.] The gloss μόνῳ τῷ πατρί gives the right direction for understanding the passage: it means that if we are content with the illustration, we attribute τὸ εἶναι only to the Father, and withhold it from the Son and Spirit. Ἐν τούτοις = in the Persons so conceived of. Thus to ‘God’ (in the sense of ὅλος θεός iv 6) we should ‘attribute at the same time existence and non-existence.’ 7. ἤκουσα δέ τινος] ‘I once heard a man offering the following It is unknown who the man was. 8. μαρμαρυγήν τινα] The illustration, tration, though attractive to the poetical imagination of Gr., is not immediately clear. It seems at first as if the trinity were the sunbeam, the water, and the wall, which combine to produce the παλμός, the dancing and quivering reflexion. The point, however, appears to lie rather in the junction of unity with multiplicity (the number three being for the moment lost sight of) displayed in the vibrations of the sunbeam. ὑπολαβοῦσα διὰ τοῦ ἐν μέσῳ ἀέρος, εἶτα σχεθεῖσα τῷ ἀντιτύπῳ, παλμὸς ἐγένετο καὶ παράδοξος. ἄττει γὰρ πολλαῖς καὶ πυκναῖς ταῖς κινήσεσιν, οὐχ ἓν οὖσα μᾶλλον ἢ πολλά, οὐδὲ πολλὰ μᾶλλον ἢ ἕν, τῷ τάχει τῆς συνόδου καὶ τῆς διαστάσεως, πρὶν ὄψει κρατηθῆναι, διαδιδράσκουσα.

Ἀλλ’ οὐδὲ τοῦτο θέσθαι δυνατὸν ἐμοί, δι’ ἓν μέν, ὅτι τὴν μὲν τὸ κινῆσαν καὶ πάνυ δῆλον· θεοῦ δὲ οὐδὲν πρεσβύτερον, ἵν ᾖ τι τὸ τοῦτον κεκινηκός. αὐτὸς μὲν γὰρ πάντων αἰτία, αἰτίαν δὲ πρεσβυτέραν οὐκ ἔχει. δεύτερον δέ, ὅτι κἀνταῦθα τῶν αὐτῶν ὑπόνοια, συνθέσεως, χύσεως, ἀστάτου καὶ οὐ παγίας φύσεως, ὧν οὐδὲν ἐννοητέον περὶ θεότητος. καὶ ὅλως οὐδὲν ἔστιν ὅ μοι τὴν διάνοιαν ἵστησιν ἐπὶ τῶν ὑποδειγμάτων θεωροῦντι τὸ φανταζόμενον, πλὴν 1 σχεθεισα] χεθεισα ῾El.’ 33. 6 τουτο] τουτω ag ‘tres Colb.’ || 11 ἐννοητέον] cetera desunt in a 1. ὑπολαβοῦσα] ῾assuming,’ ῾catching.’ ib. διὰ τοῦ ἐν μ. ἀέρος] ῾by means of the intervening air.’ Ace. Gr.’s theory, it is the air the water and the wall which communicates to the sunbeam the motion of the water. Cp. ii 12, 13, 22. ib. σχεθεῖσσ τῷ ἀντ’.] ῾arrested by the resisting substance.’ Cp. ii 26 ἀντιτυπούμεναι. 2. παλμὸς ἐγ. καἰ παράδ.] ῾becomes (gnom. aor.) α quivering that quite surprises you.’ ib. ἄττει] = ἀίσσει, ῾vibrates.’ 33. It is α misleading comparison. We do best to content ourselves with the few words given us by revelation for our guidance, and so to press on through life, endeavouring to bring all to join in worshipping Father, Son, and Holy Ghost, in one Godhead. 6. θέσθαι] ῾to lay down as my own.’ 7. τὴν μὲν τὸ κ.] ῾it is very clear what moves the sumbeam.’ contrasted phrase would strictly have run θεὸν δὲ οὐδὲν κινεῖ οὐδόν ἐστι τὸ κινοῦν). 10. τῶν αὐτῶν ὑπ’.] ῾there is a suspicion (or perh. a notion) of the same things.’ things’ as in the case former illustrations. ib. χύσεως] might seem to be in favour of Elias’ reading above. But the point of the illustration there does not lie in that word, whether χεθ. be read, or σχέθ’. Χύσις represents the ῾shedding,’ whether of light or of water, which implies dissipation. 11. ἀστάτου] repeats the στάσιν οὐκ ἔχουσαν of § 31. Cp. Poem. iii 64 οὔτε τις ἐξ ὑδάτων κινήμασιν ἡλιακοῖσι μαρμαρυγή, τοίχοισι περίτρομος, ἀστατέουσα, πρὶν πελάσαι φεύγουσα, πάρος φυγέειν πελάουσα. οὐδὲ γὰρ ἄστατός ἐστι θεοῦ φύσις, ἠὲ μούσα ἠὲ πάλιν συνιοῦσα· τὸ δ’ ἐμπεδόν ἐστι θεοῖο. 12. τὴν διάνοιαν ἵστησιν] ῾nothing to satisfy my mind (lit. which brings it to a stop) when I contemplate illustrations the image which I form.’ εἴ τις ἕν τι λαβὼν τῆς εἰκόνος, ὑπ’ εὐγνωμοσύνης τὰ λοιπὰ ῥίψειε. τέλος οὖν ἔδοξέ μοι κράτιστον εἶναι τὰς μὲν εἰκόνας χαίρειν ἐᾶσαι καὶ τὰς σκιάς, ὡς ἀπατηλὰς καὶ τῆς ἀληθείας πλεῖστον ἀποδεούσας, αὐτὸν δὲ τῆς εὐσεβεστέρας ἐννοίας ἐχόμενον, ἐπ’ ὀλίγων ῥημάτων ἱστάμενον, ὁδηγῷ τῷ πνεύματι χρώμενον, ἢν ἐντεῦθεν ἔλλαμψιν ἐδεξάμην, ταύτην εἰς τέλος διαφυλάσσοντα, ὡς γνησίαν κοινωνὸν καὶ συνόμιλον, τὸν αἰῶνα τοῦτον διαπορεύεσθαι διατέμνοντα, καὶ τοὺς ἄλλους πείθειν εἰς δύναμιν προσκυνεῖν πατέρα, καὶ υἱόν, καὶ πνεῦμα ἅγιον, τὴν μίαν θεότητά τε καὶ δύναμιν· ὅτι αὐτῷ πᾶσα δόξα, τιμή, κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν.

8 διαπορεύεσθαι] διαπορθμεύεσθαι e || 9 om διατέμνοντα ῾tres Colb.’ : τεμνοντα d1 (ut videtur) || 11 καὶ] + βασίλειαν καὶ ῾Reg. a’ || 12 om αἰώνων ce 1. ὑπ’ εὐγνωμοσύνης] The rhythm is in favour of joining these words to those which follow ; ῾have the good sense to throw the rest away.’ For the use of the prep. cp. iv 7. 4. τῆς ἅλ’. πλ. ἀποδεούσας] ῾quite inadequate to express the truth.’ ib. τῆς ἐύς. ἐνν. ἐχόμενον] ῾clinging to the most reverent of views.’ Cp. iv 15 sub fin. 5. ἐπ’ ὀλίγων ῥ’. ἴστ’.] ῾satisfied with a few (not with few) words. The clause is contrasted with ἵστησιν ἐπὶ τῶν ὑποδειγμάτων θ. above. ῾A few words’ of Scripture are all that we have to go upon. 6. ἐντεῦθεν] = ἀπὸ τοῦ πνεύματος. 8. διαπ. διατέμνοντα] ῾to journey through this world, cleaving my way as I go? There is a ref. to the usual expression τέμνειν ὁδόν. Gr. alludes to the difficulties that beset a faith which will not acquiesce in poor substitutes for knowledge.