Τί γέννησιν ἀκούει θεοῦ καὶ κτίσιν, καὶ θεὸν
οὐκ ὄντων, καὶ τομὴν καὶ διαίρεσιν καὶ ἀνάλυσιν, ὁ πικρὸς
τῶν λεγομένων ἀκροατής ; τί δικαστὰς τοὺς κατηγόρους
καθίζομεν; τί τὰ ξίφη τοῖς ἐχθροῖς ἐγχειρίξομεν ; πῶς,
 οἴει, δέξεται τὸν περὶ τούτων λόγον, ἢ μεθ’ οἵας τῆς διανοίας,
ὁ τὰς μοιχείας ἐπαινῶν καὶ τὰς παιδοΦθορίας, καὶ προσκυνῶν
τὰ πάθη, καὶ μηδὲν ὑπὲρ τὸ σῶμα διανοηθῆναι
δυνάμενος, ὁ χθὲς καὶ πρώην ἑαυτῷ στήσας θεούς, καὶ
τούτους ἐπὶ τοῖς αἰσχίστοις γνῶ γνωριξομένους ; οὐχ ὑλικῶς ;
 οὐκ αἰσχρῶς; οὐκ ἀμαθῶς ; οὐχ ὡς εἴωθεν ; οὐ συνήγορον
τῶν οἰκείων θεῶν καὶ παθῶν τὴν σὴν θεολογίαν ποιήσεται ;
εἰ γὰρ αὐτοὶ ταῖς φωναῖς ταύταις ἐπηρεάζομεν, σχολῇ γ
ἂν ἐκείνους πείσαιμεν φιλοσοφεῖν ἐν τοῖς ἡμετέροις· καὶ εἰ
 6. 3 ακροατης] εξεταστης b 
 1. γέννησιν. . .κ. κτίσιν] The one
is an orthodox word and the other
a heretical one ; but Gr. deprecates
the using of both alike before a promiscuous
public. 
 ib. θεὸν ἐξ οὐκ ὄντων] The Arians
affirmed that the Son ἐξ οὐκ ὄντων
ἐγένετο, but of course denied that
He was in the full sense θεός. Gr.,
however, is speaking of the effect
produced upon the heathen by the
varying language of professing
Christians. 
 2. τομὴν κ. διαίρεσιν κ. ἀνάλυσιν]
These are not to be taken (as Elias
and others take them) as technical
terms of theology ; nor are they
strictly parallel to the first three
accusatives after ἀκούει. The ἀκροατής
hears οf ‘ begetting ’ and ‘creation’;
he hears ’dissection and division
and analysis.’ 
 4. καθίζομεν] as in I Cor. v 4. 
 6. ἐπαινῶν] inasmuch as he attributes
such actions to the gods. 
 8. ὁ χθὲς κτλ.] Gr. does not
mean that he no longer worships
those gods, but rather that he has
not worshipped them very long. The
heathen is accustomed to making new
gods. 
 9. οὐχ ὑλικῶς] He cannot but
put a material construction upon
such language. Ἀμαθῶς will mean
‘grossly.’ 
 10. συνήγορον] He will turn what
you say about God into an advocacy
of his own deified passions. 
 12. ταῖς φωναῖς τ. ἐπηρεάζομεν]
The Eunomians ‘ maltreated these
’ by maintaining that,
because the Son is begotten, the
Father must have existed before
Him. At the same time Gr. does
not acquit his own party of a similar
misuse of terms, as is seen by what
follows, though in their case the
misuse lay in a different direction. 
 13. φίλ’. ἐν τοῖς ἡμετέροις] τοῖς ἤμ’.
is prob. neuter, ‘ in our quarters ’
’ in our ’; but it may be masc.,
‘ among our ’ In either
case, of course, it means, ’to adopt
and use our system of ’ The
term φιλοσοφία was early applied to
Christianity. See Melito ap. Eus.
Hist. Eccl. iv xxvi 7 ἢ καθ’ ἡμᾶς
φιλοσοφία. 

 
παρ’ ἑαυτῶν εἰσὶν ἐφευρεταὶ κακῶν, πότε ἂν τῶν διδομένων
ἀπόσχοιντο ; ταῦτα ἡμῖν ὁ πρὸς ἀλλήλους πόλεμος. ταῦτα
οἱ πλεῖον ὑπὲρ τοῦ λόγου μαχόμενοι, ἢ ὅσον ἀρέσκει τῷ
Λόγῳ, καὶ ταὐτὸν πάσχοντες τοῖς μαινομένοις, οἲ τοὺς
ἰδίους οἴκους ἀνάπτουσιν, ἢ τοὺς παῖδας σπαράττουσιν, 
ἢ τοὺς γονέας περιωθοῦσιν, ὡς ἀλλοτρίους νομίζοντες.