Εἰ μὲν οὖν οὗτος αὐτάρκης ὁ λόγος, ἐνταῦθα στησόμεθα, καὶ μηδὲν πλέον ἐπιζητείσθω· εἰ δὲ μή, τό γε δεύτερον, ὥσπερ τῶν ἄλλων ἕκαστον, οὕτω δὲ καὶ ἡ γνῶσις τῶν μεγίστων ἐπὶ τὴν αἰτίαν ἀναφερέσθω τιμῇ τοῦ γεννήτορος. δοκεῖ δέ μοί τις, μηδ’ ἂν ἐκείνως ἀναγνούς, ὡς τῶν καθ’ ἡμᾶς φιλολόγων τις, μικρὸν ἐννοῆσαι, ὅτι οὐδὲ ὁ υἱὸς ἄλλως οἶδε τὴν ἡμέραν ἢ τὴν ὥραν, ἢ ὡς ὅτι ὁ πατήρ. τὸ γὰρ συναγόμενον ὁποῖον ; ἐπειδὴ ὁ πατὴρ γινώσκει, διὰ τοῦτο καὶ ὁ υἱός, ὡς δῆλον, ὅτι μηδενὶ 2 του τινος ’Or. i ’ 16, 6 στησωμεθαc2 || 7 ’δε] δε] δη de2f || 10 om οτι cdfg 16. Or perhaps He only means to refer this knowledge, like everything else which the Son possesses, to its absolute source in the Father. All expressions about His obedience and the cost of it evidently apply only to the nature which He assumed. We pass to the consideration of His many titles. 8. ἐπὶ τὴν αἰτίαν] ’ referred back to the primary Cause? i.e. the Father. ther. This has already been done in the case of the Son's power ; it holds good of ’everything else' which the Son possesses ; they are not His, but the Father's, inasmuch as the Father alone is the source of them. So it may be, Gr. says. with our Lord's knowledge of great matters. 10. τῶν καθ’ ἡμᾶς φ. τις] He means Basil, who tells Amphilochius (Epist. ccxxxvi) that this was the interpretation which he had heard ἐκ παιδὸς παρὰ τῶν πατέρων. The same is found in the Disp. c. Arium printed with the works of Athanasius § 27). ib. μικρὸν ἐννοῆσαι] ‘ would see to some extent.' The observation holds true, even if we do not accept Basil's account of the particular passage μηδὲ ἐκείνως ἀναγνούς). 11. ἢ ὡς δ́τι ö π.] ’ except in so far as He does so because the Father does.’ 12. τὸ συναγόμενον] Cp. § 12. The rgument is not very clear ; but the ὡς δῆλον appears to give the reason, not for the Son's knowing, but for the Son's knowing it from the Father. Nothing but the πρώτη φύσις can know, therefore the incarnate Son could not obtain the knowledge in any other way than from the Father. γνωστὸν τοῦτο μηδὲ ληπτόν, πλὴν τῆς πρώτης φύσεως. ἐλείπετο περὶ τοῦ ἐντετάλθαι, καὶ τετηρηκέναι τὰς ἐντολάς, καὶ τὰ ἀρεστὰ αὐτῷ πάντοτε πεποιηκέναι, διαλαβεῖν ἡμᾶς· ἔτι δὲ τελειώσεως, καὶ ὑψώσεως, καὶ τοῦ μαθεῖν ἐξ ὧν ἔπαθε τὴν ὑπακοήν, ἀρχιερωσύνης τε καὶ προσφορᾶς, καὶ παραδόσεως, καὶ δεήσεως τῆς πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, καὶ ἀγωνίας, καὶ θρόμβων, καὶ προσευχῆς, καὶ εἴ τι ἄλλο τοιοῦτον· εἰ μὴ πᾶσι πρόδηλον ἦν, ὅτι περὶ τὸ πάσχον τὰ τοιαῦτα τῶν ὀνομάτων, οὐ τὴν ἄτρεπτον φύσιν καὶ τοῦ πάσχειν ὑψηλοτέραν. ὁ μὲν οὖν περὶ τῶν ἀντιθέτων λόγος τοσοῦτον, ὅσον ῥίζα τις εἶναι καὶ ὑπόμνημα τοῖς ἐξεταστικωτέροις τῆς τελεωτέρας ἐξεργασίας. ἄξιον δὲ ἴσως, καὶ τοῖς προειρημένοις ἀκόλουθον, μηδὲ τὰς προσηγορίας τοῦ υἱοῦ παρελθεῖν αθεωρήτους, πολλάς τε οὔσας, καὶ κατὰ πολλῶν κειμένας τῶν περὶ αὐτὸν νοουμένων, ἀλλ’ ἑκάστην αὐτῶν ὅ τί ποτε βούλεται παραστῆσαι, καὶ δεῖξαι τὸ τῶν ὀνομάτων μυστήριον.

Ἀρκτέον δὲ ἡμῖν ἐντεῦθεν. τὸ θεῖον ἀκατονόμαστον· καὶ τοῦτο δηλοῦσιν, οὐχ οἱ λογισμοὶ μόνον, ἀλλὰ καὶ Ἐβραίων οἱ σοφώτατοι καὶ παλαιότατοι, ὅσον εἰκάζειν 5 υπακοην] + και cdg || 9 ου] + περι dfg || 11 τοσουτον] τοσουτος d || 16 περι αυτον] περι αυτων a 2. ἐλείπετο] supply ἄν. ib. ἐντετάλθαι] e.g. John xii 49 ; τετηρ. τὰς ἐντ. xv 10; τὰ ἀρεστά viii 29. 3. διαλαβεῖν] ‘to consider,’ ‘discuss.’ Cp. v 5. 4. τελειώσεως] e.g. Heb. ii 10 ; ὑψώσεως Acts ii 33 ; μαθεῖν Heb. v 8; ἀρχιερωσ. Heb. ii 17; προσφορᾶς Heb. viii 3; παραδόσ. Gal. ii 20; δεήσεως Heb. v 7; ἀγωνίας κτλ. Luke xxii 44. 9. τὸ πάσχον] the part, or nature, that is subject to suffering. 11. τοσοῦτον] used with a backward glance ; not to be taken too closely with ὅσον. 11. ὅσον ῥίζα τις] ‘Brief as it is, it will serve as a basis and a rough draft for α more complete treatment.’ 15. κατὰ πολλῶν κ.] ‘and applying to many different aspects of His person.’ 17. We must premise that God cannot be named. The reticence of the Hebrews testifies to this. No name that we can give can express all that God is. 19. ἀκατονόμαστον] ‘can have no name.’ 21. ὅσον εἰκ. ἔδοσαν] We are not directly informed what was the original purpose of the custom to which Gr. is about to refer ; we can only conjecture. ἔδοσαν. οἱ γὰρ χαρακτῆρσιν ἰδίοις τὸ θεῖον τιμήσαντες, καὶ οὐδὲ γράμμασιν ἀνασχόμενοι τοῖς αὐτοῖς ἄλλο τι γράφεσθαι τῶν μετὰ θεὸν καὶ θεόν, ὡς δέον ἀκοινώνητον εἶναι καὶ μέχρι τούτου τὸ θεῖον τοῖς ἡμετέροις, πότε ἂν δέξαιντο λυομένῃ φωνῇ δηλοῦσθαι τὴν ἄλυτον φύσιν καὶ ἰδιάζουσαν ; οὔτε γὰρ ἀέρα τις ἔπνευσεν ὅλον πώποτε, οὔτε οὐσίαν θεοῦ παντελῶς ἢ νοῦς κεχώρηκεν, ἢ φωνὴ περιέλαβεν. ἀλλ’ ἐκ τῶν περὶ αὐτὸν σκιαγραφοῦντες τὰ κατ’ αὐτόν, ἀμυδράν τινα καὶ ἀσθενῆ καὶ ἄλλην ἀπ’ ἄλλου φαντασίαν συλλέγομεν. καὶ οὗτος ἄριστος ἡμῖν θεολόγος, οὐχ ὃς εὗρε τὸ πᾶν, οὐδὲ γὰρ δέχεται τὸ πᾶν ὁ δεσμός, ἁλλ’ ὃς ἐὰν ἄλλου φαντασθῇ πλέον, καὶ πλεῖον ἐν ἑαυτῷ συναγάγῃ τὸ τῆς ἁληθείας ἴνδαλμα, ἢ ἀποσκίασμα, ἢ ὅ τι καὶ ὀνομάσομεν.

Ὅσον δ’ οὖν ἐκ τῶν ἡμῖν ἐφικτῶν, ὁ μὲν ὤν, καὶ 17, 1 ἔδοσαν] ἔδωκαν f || 6 πώποτε ὀλὸν f || 7 παντελῶς θεοῦ eg || 9 ἄλλου] ἄλλης b ΙΙ 12 ἔαν] ἀν’ def || 14 ὀνομάσωμεν ag ’tres Reg.’ 1. χαρακτῆρσιν ἰδίοις] ‘ with special and peculiar characters.' Gr.'s account of the matter somewhat confused. While it is well known that the Jews never pronounced the name, there seems to be no ground for saying that it was written in a peculiar script. 3. ἀκοινώνητον] ‘ not right that God should be put on a level us. ’ 5. λυομένη] Cp. ii 13. The sound is uttered and melts away and perishes ; it is therefore unsuitable for expressing the indissoluble, imperishable nature of God. 6. ἰδιάζουσαν] This epithet is added in a not strictly logical position. The fact that God's nature is unique is no reason why it should not be expressed in fleeting sounds. The word is added in ref. to the custom mentioned, of using a special character. 8. περὶ αὐτόν] contrasted with κατ’ αὐτόν. For Gr.'s use of περί with ace. see iii 10, 12. Certain facts in connexion with God are known to us, and from these we dimly and tentatively draw for ourselves pictures of what He actually is. 9. ἄλλην ἀπ’ ἄλλου] We put our mental image together, deriving part of it from one quarter, part from another. 11. ὁ δεσμός] Elias is, no doubt, right in understanding the bond which binds the soul to the body. Cp. iii 8. 12. φαντασθῇ πλόον] Cp. ii 17. 13. ἴνδαλμα] Cp. ii 20. 18. Two names come neatest to expressing His nature, I AM, and GOD. Of these, however, God, and Lord also, is after all a relative term, I AM is a less inadequate name, because it is positive and absolute. 15. ἐκ τῶν ἡμ. ἐφικτῶν] sc. ὀνομάτων. ὁ θεός, μᾶλλόν πὼς τῆς οὐσίας ὀνόματα· καὶ τούτων μᾶλλον ὁ ὤν· οὐ μόνον ὅτι τῷ Μωυσεῖ χρηματίζων ἐπὶ τοῦ ὄρους, καὶ τὴν κλῆσιν ἀπαιτούμενος, ἥ τίς ποτε εἴη, τοῦτο προσεῖπεν ἑαυτόν, ’Ο ὢν ἀπέσταλκέ με, τῷ λαῷ κελεύσας εἰπεῖν· ἀλλ’ ὅτι καὶ κυριωτέραν ταύτην εὐρίσκομεν. ἢ μὲν γὰρ τοῦ θεοῦ, κἂν ἀπὸ τοῦ θέειν, ἢ αἴθειν, ἠτυμολόγηται τοῖς περὶ ταῦτα κομψοῖς, διὰ τὸ ἀεικίνητον καὶ δαπανητικὸν τῶν μοχθῇρῶν ἕξεων, — καὶ γὰρ πῦρ καταναλίσκον ἐντεῦθεν λέγεται, — ἀλλ’ οὖν τῶν πρός τι λεγομένων ἐστί, καὶ οὐκ ἄφετος· ὥσπερ καὶ ἡ κύριος φωνή, ὄνομα εἶναι θεοῦ καὶ αὐτὴ λεγομένη· Ἐγὼ γάρ, φησι, κύριος ὁ θεός σου· τοῦτό μού ἐστιν ὄνομα. καί, κύριος ὄνομα αὐτῷ. ἡμεῖς δὲ φύσιν ἐπιζητοῦμεν, ᾗ τὸ εἶναι καθ’ ἑαυτό, καὶ οὐκ ἄλλῳ συνδεδεμένον· τὸ δὲ ὂν ἴδιον ὄντως θεοῦ, 18, 3 η] ει ’unus Reg.' || 11 ἀυτὴ] αὕτη ac || 12 μου] μοι b ‘ Reg. Cypr.’ || 13 η] ἢ f || 14 ἄλλω] ἄλλο af || ὂν] ὢν b 1. τῆς οὐσίας] as contrasted with τῆς ἐξουσίας etc. § 19. 2. χρηματίζων] ‘ dealing with'; or perh. ’delivering His oracles to.’ Cp. Or. xxxviii 7. 4. ö ὢν ἄπεστ’. με] Ex. iii 14. 5. κυριωτέραν] The word is used in the sense of ‘ proper ’ literally correct,' as distinguished from τροπικός. Cp. κυρίως in iii 14. 6. ἀπὸ τοῦ θ. ἢ αἴθ’.] The first is ’s etymology (Crat. 397 c). It is not known whence Gr. took the second. The tract de Definitionibus, printed among the works of Athanasius from which it is quoted by Suicer, is of later date. 8. δαπανητικόν] Cp. § 6. ib. πῦρ καταναλ.] Heb. xii 29 ; Deut. iv 24. 9. ἀλλ’ οὖν τῶν πρός τι λ. ἑ.] ’ is nevertheless a relative word, not absolute one.' Cp. iii 12. 11. ἐγὼγάρ...ὄνομα] Α combination of Ex. xx 2 and Is. xlii 8. 12. κύριος ὄν. αὐτῷ] Ex. xv 3. 13. φύσιν ἐπιζ. κτλ.] ‘are in quest of a nature (i.e. of a which will properly denote a nature) ; and a nature is a thing dependent upon connexion with something else.' Gr. does not in these words mean to describe a property which distinguishes the divine nature from others. It is a common property of all natures. ‘Man,’ for ex., is not the name of a relationship, but of a substantive thing ; while ’husband,’ ’slave,’ 'Cappadocian, ’ which express a relationship, are not the names of a nature. 14. ἴδιον ὄντως θεοῦ] so ἐστίν. What we are in quest of, we find in the name ὁ ὤν ; for τὸ ὂν is the special property of God, and belongs to Him in its entirety, not partially, as it does to other beings, who only have a share in existence. It is a little surprising that Gr. does not say τὸ δὲ εἶναι, instead of τὸ δὲ ὄν. Perhaps it is because he has used τὸ εἶναι immediately before in a somewhat different sense (viz. of what a thing is, rather than that it is) ; and whereas τὸ εἶναι represents existence as a purely conceptual thing, τὸ ὂν represents it as actually existing, and so is better suited to denote the fulness of the divine nature. καὶ ὅλον, μήτε τῷ πρὸ αὐτοῦ, μήτε τῷ μετ’ αὐτόν, οὐ γὰρ ἢν, ἢ ἔσται, περατούμενον ἢ περικοπτόμενον.

τῶν δ’ ἄλλων προσηγοριῶν αἱ μὲν τῆς ἐξουσίας εἰσὶ προφανῶς, αἱ δὲ τῆς οἰκονομίας, καὶ ταύτης διττῆς· τῆς μὲν ὑπὲρ τὸ σῶμα, τῆς δὲ ἐν σώματι· οἷον ὁ μὲν παντοκράτωρ, καὶ ὁ βασιλεύς, ἢ τῆς δόξης, ἢ τῶν αἰώνων, ἢ τῶν δυνάμεων τοῦ ἀγαπητοῦ, ἢ τῶν βασιλευόντων · καὶ ὁ κύριος, ἢ σαβαώθ, ὅπερ ἐστὶ στρατιῶν, ἢ τῶν δυνάμεων, ἢ τῶν κυριευόντων. ταῦτα μὲν σαφῶς τῆς ἐξουσίας· ὁ δὲ θεός, ἢ τοῦ σώζειν, ἢ ἐκδικήσεων, ἢ εἰρήνης, ἢ δικαιοσύνης, ἢ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ 1 τὼ προ] το προ f 19. 7 τῶν δυνάμεων] + η ag || 8 η σαβαὼθ] om η df 1. οὐ γὰρ ἦν, ἢ ἔσται] ‘for there never was or will be stick a thing. 2. περικοπτόμενον] The meaning of the verb is illustrated by the subst. περικοπή, a passage in a book with its beginning and ending marked. 19. Other titles signify His power, like Almighty, King, Lord ; others belong to His revelation of Himself in history, such as God of vengeance, of salvation, of righteousness. All these are common to the Three Persons, each of whom has His special appellation. Those of the Son arc as follows. 4. οἰκονομίας] Cp. iii 18. They are ’dispensational’ names, whether proper to the ’dispensation’ of the Incarnation, or independent of it. 5. οἶον ὁ μὲν π.] Titles of ἐξουσία: ‘ the Almighty, and King, — whether οφ Glory, or θ’ etc. Παντοκράτωρ, as is evident from the context, is correctly used as= ’Master of all.’ 6. τῆς δόξης] Ps. xxiii (xxiv) 7. ib. τῶν αἰώνων] 1 Tim. i 17 (cp. Tobit xiii 6, 10). 7. τῶν δὺν. τοῦ ἀγαπ.] Ps. lxvii 13 (lxviii 12) ὁ βασιλεὺς τῶν δυνάμενων του ἀγαπητοῦ, του ἂγἀπῃτοῦ. The reading ἢ τοῦ ἀγαπητοῦ in the mss. of Gr. may be a trace of a longer reading τῶν δυνάμεων τοῦ ἀγαπητοῦ, ἢ τοῦ ἀγαπητοῦ, which would treat the second τοῦ ἂγ. in the Ps. as parallel to τῶν δὺν., not to the first τοῦ ἂγ. ib. τῶν βασιλ.] 1 Tim. vi 15. 8. ὀ κύριος, ἢ σαβαώθ] ’and the Lord, of Sabaoth, i.e. of Hosts, or of etc. Σαβαώθ is used about fifty times in Isaiah (LXX.), four times in 1 Kings (1 Sam.), and once in Zech.; cp. Rom. ix 29, James v 4. ib. ἢ τῶν δὺν.] Ps. xxiii (xxiv) 10. The art. shews that Gr. is not offering δὺν. as an alternative translation of σαβαώθ, but as a fresh title, depending directly upon κύριος. Needless to say that κ. τ. δὺν. (and παντοκράτωρ) represent the same Heb. as κ. σαβαώθ. 9. τῶν κυρ.] 1 Tim. vi 15. 10. ὁ δὲ θεός, ἢ τοῦ σ.] Ps. lxvii 21 (lxviii 20). These are titles of ‘dispensation.’ ib, ἐκοδικήσεων] Ps. xciii (xciv) 1. ib. εἰρήνης] Rom. xv 33 etc. 11. δικαιοσύνης] Mai. ii 17, cp. IV iv 1. ib. ἢ Ἀβραάμ κτλ] Ex. iii 6. παντὸς Ἰσραὴλ τοῦ πνευματικοῦ καὶ ὁρῶντος θεόν· ταῦτα δὲ τῆς οἰκονομίας. ἐπειδὴ γὰρ τρισὶ τούτοις διοικούμεθα, δέει τε τιμωρίας, καὶ σωτηρίας ἐλπίδι, πρὸς δὲ καὶ δόξης, καὶ ἀσκήσει τῶν ἀρετῶν, ἐξ ὧν ταῦτα· τὸ μὲν τῶν ἐκδικήσεων ὄνομα οἰκονομεῖ τὸν φόβον· τὸ δὲ τῶν σωτηρίων τὴν ἐλπίδα· τὸ δὲ τῶν ἀρετῶν τὴν ἄσκησιν· ἵν᾿ ὡς τὸν θεὸν ἐν ἑαυτῷ φέρων ὁ τούτων τι κατορθῶν μᾶλλον ἐπείγηται πρὸς τὸ τέλειον, καὶ τὴν ἐξ ἀρετῶν οἰκείωσιν. ταῦτα μὲν οὖν ἔτι κοινὰ θεότητος τὰ ὀνόματα. ἴδιον δὲ τοῦ μὲν ἀνάρχου, πατήρ· τοῦ δὲ ἀνάρχως γεννηθέντος, υἱός· τοῦ δὲ ἀγεννήτως προελθόντος, ἢ προιόντος, τὸ πνεῦμα τὸ ἅγιον. ἀλλ’ ἐπὶ τὰς τοῦ υἱοῦ κλήσεις ἔλθωμεν, ὅπερ ὡρμήθη λέγειν ὁ λόγος.

Δοκεῖ γάρ μοι λέγεσθαι υἱὸς μέν, ὅτι ταὐτόν ἐστι 1 θέον] + και b || 2 επειδη] επει b || 9 om ουν b 1. παντὸς Ἰσραήλ] Ps. lxvii 9, 36 (lxviii 8, 35). The epithets are Gr.'s own addition, intended to interpret the phrase. Ὁρῶντος θεόν seems to be introduced in ref. to the circumstances in which Jacob’s name was changed (Gen. xxxii 30). 2. τρισὶ τούτοις] The three things are (1) fear of punishment, (2) hope of salvation and of glory, (3) practice of virtues. It might seem a more logical classification to make the third the ‘hope of glory,’ the ‘practice of virtues’ being added to shew how the motives which Gr. has mentioned act. But this is forbidden by the τὸ δὲ τῶν ἀρετῶν below. Διοικούμεθα therefore is used in a somewhat different sense with ἀσκήσει from what it is with δέει and ἐλπίδι. We are governed by two great prevailing motives, and on one great moral principle. 4. ἀσκ. τῶν ἀρ. ἐξ ὧν τ.] ‘the practice of the virtues which result in these.’ Ταῦτα sc. σωτηρία and δόξα. 5. τῶν σωτηρίων] Ps. xxvii (xxviii) 8, lxvii 20 (lxviii 19), lxxxiv 5 (lxxxv 4). It is prob. the plur. of σωτήριον, and not to be written σωτηριῶν. 6. τῶν ἀρετῶν] sc. δικαιοσύνης, εἰρήνης. ib. ἵν᾿ ὡς τὸν θεόν κτλ.] Α comparison of what is said of Enos in ii 18 would suggest that τούτων τι means the φόβος and the ἐλπίς. Α man who carries within him the presence of the God of vengeance and of salvation, and thus attains to some measure of fear and hope, is spurred on to seek moral perfection and the kinship with God which comes of it. This gives more point to the sentence than if ἄσκησις itself is included in τούτων τι. 8. οἰκείωσιν] Cp. ii 17 τῷ οἰκείῳ. 9. ἔτι] ‘so far.’ 13. ὡρμήθη λέγειν] ‘meant at the outset to say.’ Cp. ii 11. 20. He is the Son, Only begotten, Word, Wisdom, Power, Truth, Image, Light, Life, Righteousness, Sanctification, Redemption, Resurrection. τῷ πατρὶ κατ’ οὐσίαν ’ καὶ οὐκ ἐκεῖνο μόνον, ἀλλὰ κἀκεῖθεν. μονογενὴς δέ, οὐχ ὅτι μόνος ἐκ μόνου καὶ μόνον, ἀλλ’ ὅτι καὶ μονοτρόπως, οὐχ ὡς τὰ σώματα. λόγος δέ, ὅτι οὕτως ἔχει πρὸς τὸν πατέρα, ὡς πρὸς νοῦν λόγος· οὐ μόνον διὰ τὸ ἀπαθὲς τῆς γεννήσεως, ἁλλὰ καὶ τὸ συναφές, καὶ τὸ ἐξαγγελτικόν. τάχα δ’ ἃν εἴποι τις, ὅτι καὶ ὡς ὅρος πρὸς τὸ ὁριζόμενον, ἐπειδὴ καὶ τοῦτο λέγεται λόγος. ὁ γὰρ νενοηκώς, φησι, τὸν υἱόν, τοῦτο γάρ ἐστι τὸ ἑωρακώς, νενόηκε τὸν πατέρα· καὶ σύντομος ἀπόδειξις καὶ ῥᾳδία τῆς τοῦ πατρὸς φύσεως ὁ υἱός. γέννημα γὰρ ἅπαν τοῦ γεγεννηκότος κότος σιωπῶν λόγος. εἰ δὲ καὶ διὰ τὸ ἐνυπάρχειν τοῖς οὖσι λέγοι τις, οὐχ ἁμαρτήσεται τοῦ λόγου. τί γάρ ἐστιν, ὃ μὴ λόγῳ συνέστηκεν ; σοφία δέ, ὡς ἐπιστήμη θείων τε καὶ ἀνθρωπίνων πραγμάτων. πῶς γὰρ οἷόν τε τὸν πεποιηκότα τοὺς λόγους ἀγνοεῖν ὧν πεποίηκεν ; δύναμις δέ, ὡς συντηρητικὸς τῶν γενομένων, καὶ τὴν τοῦ συνέχεσθαι ταῦτα χορηγῶν δύναμιν. ἁλήθεια δέ, ὡς ἕν, οὐ πολλὰ τῇ φύσει· τὸ μὲν γὰρ ἀληθὲς ἕν, τὸ δὲ ψεῦδος πολυσχιδές· καὶ ὡς καθαρὰ τοῦ πατρὸς σφραγίς, καὶ χαρακτὴρ ἀψευδέστατος. εἰκὼν δέ, ὡς ὁμοούσιον, καὶ 20, 2 μονον] μόνος e2 || 13 συνέστηκεν] συνέστη καὶ c 1. ἐκεῖνο] sc. ὄπερ ὁ πατήρ. Kἀκεῖθεν, sc. ἐκ τοῦ πατρός. ib. μόνον] ’nothing but a Son.' Cp. iii 5. 3. μονοτρόπως] ‘by a single process,’ as distinguished from corporeal births, to which various processes contribute through a long space of time. Cp. iii 4. 4. πρὸς νοῦν λόγος] ‘ His relation to the Father is that of word to mind.’ ib. διὰ τὸ ἀπαθές] i.e. to indicate that when He is called Son, there is nothing of ‘ passion ’ in His generation. The title of ’Word’ does more than this; it indicates the abiding connexion between the Word and God, — for mind and word are inseparable, — and also the fact that He gives expression to the mind of God. 6. ὄρος] ‘definition, for λόγος is used in this sense also.' xxxviii 13 ὀ τοῦ πατρὸς ὅρος καὶ λόγος. 7. ὁ γὰρ νεν. . .ἐωρακώς] John xiv 9. 13. λόγφ συνόστηκεν] λόγοςο takes a fresh shade of meaning, that of ’law’ or principle; as in λόγους ἀγνοεῖν immediately below. 15. δύναμις ] 1 Cor. i 24, where it occurs in conjunction with σοφία. 17. ἀλήθεια] John xiv 6. 19. σφραγίς] Cp. iii 17. 20. χαρακτῆρι Heb. i 3. ib. εἰκών] 2 Cor. iv 4, Col. i 15. ὅτι τοῦτο ἐκεῖθεν, ἀλλ’ οὐκ ἐκ τούτου πατήρ. αὕτη γὰρ εἰκόνος φύσις, μίμημα εἶναι τοῦ ἀρχετύπου, καὶ οὗ λέγεται· πλὴν ὅτι καὶ πλεῖον ἐνταῦθα. ἐκεῖ μὲν γὰρ ἀκίνητος κινουμένου· ἐνταῦθα δὲ ζῶντος καὶ ζῶσα, καὶ πλεῖον ἔχουσα τὸ ἀπαράλλακτον, ἢ τοῦ Ἀδὰμ ὁ Σήθ, καὶ τοῦ γεννῶντος παντὸς τὸ γεννώμενον. τοιαύτη γὰρ ἢ τῶν ἁπλῶν φύσις, μὴ τῷ μὲν ἐοικέναι, τῷ δὲ ἀπεοικέναι, ἀλλ’ ὅλον ὅλου τύπον εἶναι, καὶ ταὐτὸν μᾶλλον, ἢ ἀφομοίωμα. φῶς δέ, ὡς λαμπρότης ψυχῶν καὶ λόγῳ καὶ βίῳ καθαιρομένων. εἰ γὰρ σκότος ἡ ἄγνοια καὶ ἡ ἁμαρτία, φῶς ἂν εἴη ἡ γνῶσις, καὶ βίος ὁ ἔνθεος. ζωὴ δέ, ὅτι φῶς, καὶ πάσης λογικῆς φύσεως σύστασις καὶ οὐσίωσις. ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν, κατὰ τὴν διπλῆν τοῦ ἐμφυσήματος δύναμιν, καὶ πνοὴν ἐκεῖθεν ἐμφυσώμενοι πάντες, καὶ πνεῦμα ἅγ ἴον ὅσοι χωρητικοί, καὶ τοσοῦτον, 3 ἀκίνητος κινουμένου ἐνταῦθα] ἀκινήτως νοουμένου ἔκει b || 7 τω μεν...τω δε] τὸ μεν...το ’δε c || ΙΙ βίος] ο βίος f ’plures Reg. et Colb.' || ὅτι] + καὶ e || 14 om ἐκεῖθεν aceg 1. τοῦτο] instead of οδτος. 2. καὶ οὗ λέγεται] ‘ and of the thing whose image it is called'; or perh. by ’Attic attraction,' ‘and of the thing which it is called.’ 3. ἐκεῖ] in the case of the material image; ἐνταῦθα, in the case of the Son. Κινουμένου suggests that Gr. understood εἰκών to apply only to pictures or effigies of persons. 5. τὸ ἀπαράλλακτον] Παραλλαγή would express the slight variations that occur in all cases of human copying, or in the course of generations. There is ‘ less ’ of such variation in the ’s representation of His Father, than there was when Adam begat Seth κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ (Gen. v 3). By ’less’ Gr. of course means that there is none. 6. τῶν ἁπλῶν] such as God’s. 7. τῷ μέν...τῷ δέ] not here the dative of comparison, but kin this particular, and in that.’ 8. ταὐτὸν μ. ἢ ἀφομ.] ’ identical rather than like.’ 9. φῶς] John i 9 etc. ib. λόγῳ] Gr. seems to mean rather the reasoning mind, which takes account of truth, than speech; ’ cleansed in mind and life. ’ This is shewn by the parallels ἄγνοια, γνῶσις, which follow. 11. ζωή] John xi 25 etc. He is Life, just because, as has been shewn, He is Light. 12. οὐσί ὦσις] ’ the giving of being. ’ He is that by virtue of which all reasonable creatures have permanence and substantive existence. ib. ἐν αὐτῷ γάρ] Acts xvii 28. The words are not said of the Son. 14. καὶ πνοήν...καὶ πν.ἅγ.] Gen. ii 7, John xx 22. Ἐκεῖθεν in the same way as at the beginning of the § All of us have received from Him the ‘ breath of life ’ ; as many as are capable of it have received the Holy Spirit, in measure proportioned to our receptivity. καθ’ ὅσον ἃν τὸ στόμα τῆς διανοίας ἀνοίξωμεν. δικαιοσύνη δέ, ὅτι τοῦ πρὸς ἀξίαν διαιρέτης, καὶ διαιτῶν δικαίως τοῖς ὑπὸ νόμον καὶ τοῖς ὑπὸ χάριν, ψυχῇ καὶ σώματι, ὥστε τὸ μὲν ἄρχειν, τὸ δὲ ἄρχεσθαι, καὶ τὴν ἡγεμονίαν ἔχειν τὸ κρεῖττον κατὰ τοῦ χείρονος, ὡς μὴ τὸ χεῖρον ἐπανίστασθαι τῷ βελτίονι. ἁγιασμὸς δέ, ὡς καθαρότης, ἵνα χωρῆται τὸ καθαρὸν καθαρότητι. ἀπολύτρωσις δέ, ὡς ἐλευθερῶν ἡμᾶς ὑπὸ τῆς ἁμαρτίας κατεχομένους, καὶ λύτρον ἑαυτὸν ἀντιδιδοὺς ἡμῶν τῆς οἰκουμένης καθάρσιον. ἀνάστασις δέ, ὡς ἐντεῦθεν ἡμᾶς ἀπανιστάς, καὶ πρὸς τὴν ζωὴν ἐπανάγων νενεκρωμένους ὑπὸ τῆς ἁμαρτίας.