PG 26 · cols. 525–676

Athanasius, Letters to Serapion

Editors' preface

Editors' notes and page, col. 525

Footnotes

(none)  (printed under page 279)

Editors' prose

MONITUM

IN SEQUENTES SANCTI ATHANASII AD SERAPIONEM EPISTOLAS.

ON THE FOLLOWING LETTERS OF SAINT ATHANASIUS TO SERAPION.

512-515. I. Quae sequuntur S. Athanasii ad Serapionem Thmuitanum episcopum epistolae, invitante et flagitante ipso Serapione, a sancto Doctore in eremo conscriptae sunt, ut ex prima patet epistola, num. 1 et 33, et quidem post Orationes contra Arianos, ut conjicere est ex his primae epistolae verbis, num. 2: Τῶν μὲν οὖν Ἀρειανῶν οὐκ ἀλλότριον καὶ τοῦτο ἐνθύμημα. Ἅπαξ γὰρ ἀρνούμενοι τὸν τοῦ Θεοῦ Λόγον, εἰκότως τὰ αὐτὰ καὶ κατὰ τοῦ Πνεύματος αὐτοῦ δυσφημοῦσι. Διὸ καὶ οὐ χρὴ πλέον τι πρὸς αὐτοὺς εἰπεῖν· ἀρκεῖ γὰρ τὰ πρὸ τούτων εἰρημένα κατ' αὐτῶν. Itaque Arianorum quidem nequaquam aliena est hujusmodi sententia. Postquam enim semel Dei Verbum negare ausi sunt, merito eadem quoque de ejus Spiritu impie mentiuntur. Quocirca nec plura adversus illos necesse est dicere: nam satis esse debent quae antea contra ipsos dicta sunt. In his itaque epistolis contra quosdam disputat S. Athanasius, qui ab Arianis quidem discesserant, fatebanturque Filium vere Deum esse, sed iidem de Spiritu sancto impie sentiebant, quem nimirum rem creatam esse vellent, et unum ex administris spiritibus, soloque gradu ab angelis differre, ut numero 1 primae epistolae habetur. Unde optime ait Athanasius fictam illorum esse cum Arianis pugnam, at revera eos piae fidei adversari. Utrumque enim errorem propugnabant Ariani, et Filium videlicet et Spiritum rem creatam esse, uti modo vidimus, passimque alibi declarat S. Doctor, verbi gratia, Oratione III contra Arianos, pag. 447, num. 15. Inde autem effectum est ut illi et ab Arianis odio habiti sint, quod Filium nollent rem creatam esse, quemadmodum num. 32 ejusdem primae epistolae narratur, nec ab orthodoxis fuerint admissi, quod Spiritum sanctum negarent Deum vere esse. Tropici porro dicti iidem sunt, uti saepe eos vocat S. Athanasius, ut numeris 10 et 32 primae epistolae, quod nempe sacrae Scripturae loca, quibus in vindicanda sancti Spiritus divinitate utebantur orthodoxi, metaphoris et tropis vellent esse interpretanda. Caeterum hi non iidem videntur esse qui Macedoniani. Illos enim recte de Filio sentire numero 1 et alibi indicatur: at Macedoniani nolebant Filium Patri esse consubstantialem, sed similem duntaxat, ut refert Theodoretus Haereticarum fabularum lib. IV, numero 5, et Historiae ecclesiasticae lib. II, c. 6.

512–515. I. The letters of St Athanasius to Serapion, bishop of Thmuis, which follow were written by the holy Doctor in the desert at the invitation and urging of Serapion himself, as is plain from the first letter, nos. 1 and 33; and indeed after the Orations against the Arians, as may be conjectured from these words of the first letter, no. 2: "This notion, then, is not foreign to the Arians either. For having once denied the Word of God, they fittingly utter the same blasphemies against His Spirit also. Wherefore there is no need to say anything more to them; for what was said against them before is enough." That is: "Thus a view of this kind is by no means alien to the Arians. For once they have dared to deny the Word of God, they rightly also tell the same impious lies about His Spirit. Wherefore it is not necessary to say more against them either: for what was said against them before ought to suffice." In these letters, then, St Athanasius disputes against certain persons who had indeed departed from the Arians and confessed that the Son is truly God, but who nonetheless held impious views about the Holy Spirit, whom, to be sure, they would have to be a created thing and one of the ministering spirits, differing from the angels only in degree, as is found in no. 1 of the first letter. Hence Athanasius says excellently that their fight with the Arians is a pretence, but that in truth they oppose the godly faith. For the Arians championed both errors, namely that both the Son and the Spirit are a created thing, as we have just seen and as the holy Doctor declares here and there elsewhere, for example in Oration III against the Arians, p. 447, no. 15. From this, moreover, it came about that these men were both held in hatred by the Arians, because they would not have the Son be a created thing, as is related in no. 32 of the same first letter, and were not admitted by the orthodox, because they denied that the Holy Spirit is truly God. They were further called Tropici, as St Athanasius often calls them, as in nos. 10 and 32 of the first letter, because, namely, they would have the places of sacred Scripture which the orthodox used in vindicating the divinity of the Holy Spirit interpreted by metaphors and tropes. For the rest, these do not seem to be the same as the Macedonians. For that those men think rightly of the Son is indicated in no. 1 and elsewhere; but the Macedonians would not have the Son be consubstantial with the Father, but only like Him, as Theodoret reports, Compendium of Heretical Fables, bk IV, no. 5, and Ecclesiastical History, bk II, c. 6.

II. Perturbato admodum et praepostero ordine exstant illae epistolae in editis antea operibus S. Athanasii. Nam quae prima esse debet, secunda est; quae contra secunda debet esse, primum occupat locum. Imo pars secundae epistolae posterior in secundo exstat tomo, cum pars ejusdem prior sit in primo tomo. Similiter pars ultimae epistolae posterior in primo collocata est tomo, pars autem prior in secundo. Sed codicum manuscriptorum ope singulas in proprium restituimus ordinem, prout sequitur. Prima nempe ea est quae incipit, Τὰ γράμματα τῆς σῆς, etc., quam cum nonnulli fratrum cuperent in epitomen redigi, petiit ab Athanasio Serapion, ut id efficere non gravaretur. Haecque causa fuit sancto Doctori secundam ad eumdem scribendi epistolam, cujus initium, Ἐγὼ μὲν ἐνόμιζον, etc. Hujus in priori parte breviter contra Arianos Verbi divinitatem tuetur: in altera autem parte, quam his verbis exorditur, Ἴσως θαυμάσεις, etc., primam contrahit epistolam. Videtur enim omnino non diversas esse epistolas, sed duas duntaxat ejusdem epistolae partes, quas postmodum distinctas veluti epistolas divisere amanuenses. Nec enim posteriorem partem quasi aliam epistolam exorditur: sed se excusat quod, rogatus ut primam de Spiritu sancto epistolam contraheret, prius de Filii divinitate disseruerit. Praeterea secundae epistolae initio se in ea praestitisse scribit quod postularat Serapion, ut scilicet primam, quae paulo fusior videbatur, verbis paucioribus vellet comprehendere: quod cum nonnisi in hac, quam dicimus, secunda parte praestiterit, clarum est ipsam non novam esse epistolam, sed partem tantum secundae epistolae posteriorem. Hinc etiam in plerisque et praestantioribus manuscriptis codicibus, secundae epistolae initio eam primae esse epitomen adnotatur, quod sane veri esset alienum, si pars ejus altera distincta esset epistola.

II. In the previously published works of St Athanasius these letters stand in a very confused and inverted order. For the one which ought to be first is second; the one which, on the contrary, ought to be second occupies the first place. Indeed, the latter part of the second letter stands in the second volume, while the former part of the same is in the first volume. Likewise the latter part of the last letter has been placed in the first volume, but the former part in the second. But with the help of the manuscript codices we have restored each to its proper order, as follows. The first, namely, is the one which begins "The letter of your [piety]," etc.; and since some of the brethren wished it to be reduced to an epitome, Serapion asked Athanasius not to be unwilling to do this. And this was the cause of the holy Doctor's writing the second letter to the same man, whose beginning is "I indeed thought," etc. In the former part of this he briefly defends the divinity of the Word against the Arians; but in the other part, which he begins with these words, "Perhaps you will wonder," etc., he abridges the first letter. For it seems that these are not at all different letters, but only two parts of the same letter, which the copyists afterwards divided as though they were separate letters. For he does not begin the latter part as if it were another letter; rather, he excuses himself because, having been asked to abridge the first letter on the Holy Spirit, he had first discoursed on the divinity of the Son. Moreover, at the beginning of the second letter he writes that he has accomplished in it what Serapion had requested, namely that he would comprise in fewer words the first, which seemed somewhat too diffuse; and since he accomplished this only in this which we call the second part, it is clear that it is not a new letter, but only the latter part of the second letter. Hence also in most, and the better, manuscript codices it is noted at the beginning of the second letter that it is an epitome of the first, which would surely be far from the truth if its other part were a distinct letter.

III. Nec vero soli secundae accidit evistolae ut in duas disjungeretur, sed idem quoque in ultima contigit, quae

III. Nor indeed did it befall the second letter alone to be split into two, but the same also happened in the last, which

Footnotes

(printed under page 280)

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Matth. XVIII, 32.

Matt. 18:32.

(printed under page 280)

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Vide item pag. 267, n. 3

Editors' prose

videlicet in codicibus Globeriano et Felckmanni primo in duas pariter distracta est epistolas. Verum etiamsi exploratum nobis videatur ita se rem habere, tamen cum in omnibus, quos vidimus, manuscriptis codicibus secunda epistola in duas veluti epistolas distincta sit, non ausi sumus simul conjungere, sed eam prout in ipsis manuscriptis habetur, divisimus.

namely, in the Gobler codex and Felckmann's first, has likewise been torn apart into two letters. But even though it seems to us established that the matter stands so, nevertheless, since in all the manuscript codices that we have seen the second letter is distinguished as though into two letters, we have not dared to join them together, but have divided it as it is found in the manuscripts themselves.

IV. Felckmannus secundam epistolam, sive primam ejus partem, quae de Filio disserit (70), synopsin esse Orationum contra Arianos est arbitratus. At huic opinioni refragantur cum manuscripti codices, qui eam epitomen esse primae ad Serapionem epistolae observant, tum vero ipsum ejusdem exordium, ubi primae tantum meminit S. Athanasius, quam se ait in secunda ista, rogatu Serapionis, nullisque optantibus fratribus, contraxisse. Non diffitemur tamen praecipua quae in Orationibus contra Arianos fusius exponuntur argumenta, strictim hic presseque tractari: at contendimus illud opus, quod secundae epistolae principio, ait se in epitomen redegisse, aliud nullum esse quam epistolam primam ad Serapionem.

IV. Felckmann judged that the second letter, or its first part, which discourses on the Son (70), is a synopsis of the Orations against the Arians. But this opinion is opposed both by the manuscript codices, which note that it is an epitome of the first letter to Serapion, and above all by its very opening, where St Athanasius mentions only the first letter, which he says he has abridged in this second one at the request of Serapion and [of] not a few brethren who wished it. We do not deny, however, that the chief arguments which are set out more fully in the Orations against the Arians are treated here briefly and concisely; but we maintain that the work which, at the beginning of the second letter, he says he has reduced to an epitome is none other than the first letter to Serapion.

V. Ultima denique epistola ita orditur, Ἐνέτυχον καὶ τῇ, etc. Hujus autem pars postrema, sive veluti appendix est tractatus in Matthaei verba, Quicunque dixerit ⁴⁴, etc., qui male in hactenus editis ab illa est divulsus. Siquidem non solum in omnibus manuscriptis codicibus hanc statim subsequitur epistolam, sed etiam in optimae notae Regio et Segueriano recte cum ipsa absque ullo titulo conjungitur, tantumque in margine verba ipsa Matthaei afferuntur, uti fit et aliis in locis. In Gobleriano autem et Felckmanni primo haec novae quasi epistolae praeponitur inscriptio, Πρὸς τὸν αὐτὸν Σεραπίωνα. Nempe cum in prima epistola, 516 num. 3, et in fine partis posterioris secundae haec Evangelii verba contra adversarios adduxisset S. Athanasius, ipsum rogavit Serapion, ut locum illum interpretaretur, explicaretque cur qui in Spiritum sanctum peccaverit, gravius puniendus sit quam qui in Filium; cui postulationi, multum licet, ut scribit, reluctans, in fine ultimae hujus epistolae satisfecit.

V. Finally, the last letter begins thus: "I have come upon also the …," etc. Its final part, or as it were its appendix, is a treatise on the words of Matthew, "Whosoever shall speak" ⁴⁴, etc., which in the editions hitherto has been wrongly torn away from it. For not only does it immediately follow this letter in all the manuscript codices, but in the Royal and the Séguier codices, of the best repute, it is rightly joined with the letter itself without any title, and only in the margin are the very words of Matthew brought forward, as is done in other places too. But in the Gobler codex and Felckmann's first this inscription is set before it, as though before a new letter: "To the same Serapion." Namely, since St Athanasius had adduced these words of the Gospel against his adversaries in the first letter, 516 no. 3, and at the end of the latter part of the second, Serapion asked him to interpret that passage and explain why he who has sinned against the Holy Spirit is to be punished more heavily than he who [has sinned] against the Son; and this request, though much reluctant, as he writes, he satisfied at the end of this last letter.

VI. Non multum immorabimur in refellendo praecipiti et iniquo admodum Erasmi de prima ad Serapionem epistola judicio. Salvo, inquit ille, et integro doctorum judicio, ego censeo hoc opus esse hominis otiosi, nulloque ingenio praediti, qui voluerit imitari divi Athanasii libellos ad Serapionem. Hic mira congeries locorum et rationum confusio, molestissimaque semel dictorum iteratio. Eidem sententiae temere subscribunt Scultetus et Rivetus, nullis aliis adductis argumentis, nisi quod addat Rivetus citari ea epistola locum Michaeae, qui nusquam reperitur, nimirum, Domus Jacob exacerbavit Spiritum Domini. Verum valde ille hallucinatur; nam is est versus septimus capitis secundi Michaeae juxta Graecam versionem.

VI. We shall not dwell long on refuting Erasmus's hasty and very unjust judgement on the first letter to Serapion. "Saving," he says, "the sound and entire judgement of the learned, I think this work to be that of an idle man, endowed with no talent, who wished to imitate the little books of the divine Athanasius to Serapion. Here there is an extraordinary heap of passages and a confusion of reasonings, and a most tiresome repetition of things once said." Scultetus and Rivet rashly subscribe to the same opinion, bringing forward no other arguments, save that Rivet adds that in that letter a passage of Micah is cited which is found nowhere, namely, "The house of Jacob hath provoked the Spirit of the Lord." But he is greatly deceived; for it is the seventh verse of the second chapter of Micah according to the Greek version.

VII. Quam vana et temeraria sit hujusmodi illorum opinatio, ex omnibus omnino manuscriptis codicibus convincitur, in quibus videlicet, magno consensu, S. Athanasio attribuitur. Praeterea qui in lectione S. Athanasii vel paulum versatus fuerit, ea in epistola methodum, dictiones, verbaque ipsa S. Doctoris facile agnoscet. Nec enim aliter hic disserit quam aliis in operibus, verbi gratia, in Orationibus contra Arianos, in quibus Scripturae testimonia undique accumulat, ut Filii divinitatem tueatur. Cum enim et Ariani et Tropici easdem admitterent Scripturas ac orthodoxi, undenam, quaeso, validiora posset proferre argumenta quam ex divinis his libris? Nec etiam crebrius hic eadem repetit quam alibi, quod quidem molestum nemini esse debere ipse solet praemonere. Denique cum iidem illi secundae epistolae partem posteriorem, quae primae est epitome, Athanasii esse consentiant, permirum sane est quod hanc audeant repudiare. Sed de his satis superque. Ita enim perspicuum est vere Athanasii esse primam hanc epistolam, ut nemini rem serio examinanti ulla possit oboriri suspicio id in dubium revocandi.

VII. How vain and rash this opinion of theirs is, is proved from absolutely all the manuscript codices, in which, namely, with great agreement, it is attributed to St Athanasius. Moreover, anyone who is even a little versed in the reading of St Athanasius will easily recognize in that letter the method, the expressions, and the very words of the holy Doctor. For he does not discourse here otherwise than in other works, for example in the Orations against the Arians, in which he heaps up testimonies of Scripture from every side in order to defend the divinity of the Son. For since both the Arians and the Tropici admitted the same Scriptures as the orthodox, whence, I ask, could he bring forth stronger arguments than from these divine books? Nor again does he repeat the same things here more often than elsewhere, something which he himself is wont to warn beforehand ought to be tiresome to no one. Finally, since those same men agree that the latter part of the second letter, which is an epitome of the first, is Athanasius's, it is truly most strange that they should dare to reject this one. But of these things enough and more than enough. For it is so evident that this first letter is truly Athanasius's that no one seriously examining the matter could have any suspicion arise of calling it into doubt.

VIII. Cardinalis Perronius lib. II De Eucharistia, aliique nonnulli postremam quoque partem sive appendicem epistolae ultimae, nempe Tractatum in verba Matthaei, Quicunque dixerit, etc., negarunt verum esse S. Athanasii opus. At germanum ejus fetum esse, ea quae paulo ante, num. III et V, dicta sunt, apertissime ostendunt. Adde in Concilio Lateranensi sub Martino I, pag. 304, tres locos ex hoc tractatu, tanquam ex vero S. Athanasii opere, adduci.

VIII. Cardinal du Perron, in book II On the Eucharist, and some others have denied that the last part also, or appendix, of the last letter, namely the Treatise on the words of Matthew, "Whosoever shall speak," etc., is a genuine work of St Athanasius. But that it is his genuine offspring is shown most plainly by what was said a little before, nos. III and V. Add that in the Lateran Council under Martin I, p. 304, three passages from this treatise are adduced as from a genuine work of St Athanasius.

Page

running head: [S. ATHANASII OPP.] PARS I. — HISTORICA ET DOGMATICA. 528
marginal letters: (none visible)
old-edition numerals: 516 after 'in prima epistola,' (inside the Monitum)
other: editors' prose: right half of the full-width MONITUM (end of III, paragraphs IV–VIII); not set. No author's text on this page

PG 26:529

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ

OF OUR FATHER AMONG THE SAINTS

ΑΘΑΝΑΣΙΟΥ

ATHANASIUS

ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ

ARCHBISHOP OF ALEXANDRIA

ΕΠΙΣΤΟΛΗ

LETTER

ΠΡΟΣ ΣΕΡΑΠΙΩΝΑ ΘΜΟΥΕΩΣ ΕΠΙΣΚΟΠΟΝ

TO SERAPION, BISHOP OF THMUIS

Κατὰ τῶν βλασφημούντων καὶ λεγόντων κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον.

Against those who blaspheme and say that the Holy Spirit is a creature.

1. Τὰ γράμματα τῆς σῆς ἱερᾶς διαθέσεως ἀπεδόθη μοι ἐν τῇ ἐρήμῳ. Καὶ εἰ καὶ πικρός τις ἦν ὁ καθ' ἡμῶν διωγμὸς ἐπικείμενος, καὶ πολλὴ ἔρευνα τῶν ζητούντων ἡμᾶς ἀνελεῖν· ἀλλ' « ὁ Πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλήσεως, » παρεκάλεσεν ἡμᾶς καὶ ἐν τοῖς γράμμασί σου. Ἀναμιμνησκόμενος γὰρ τῆς σῆς διαθέσεως καὶ πάντων τῶν γνησίων, ἔδοξα τούτους σὺν ἐμοὶ τότε παρεῖναι. Ἐπιπολὺ μὲν οὖν ἔχαιρον κατέχων τὰ γράμματα· ὡς δὲ τούτοις ἐνέτυχον, ἠρξάμην πάλιν ἀθυμεῖν διὰ τοὺς ἅπαξ μελετήσαντας μάχεσθαι πρὸς τὴν ἀλήθειαν. Ἔγραφες γὰρ, ἀγαπητὲ καὶ ἀληθῶς ποθεινότατε, λυπούμενος καὶ αὐτὸς, ὡς ἐξελθόντων μέν τινων ἀπὸ τῶν Ἀρειανῶν διὰ τὴν κατὰ τοῦ Υἱοῦ

1. The letter of your sacred affection was delivered to me in the desert. And although the persecution pressing upon us was a bitter one, and there was a great search by those seeking to do away with us, yet "the Father of mercies and God of all comfort" (2 Cor. 1:3) comforted us also through your letter. For as I called to mind your affection and that of all our true friends, I seemed to have them present with me then. For a long while, then, I rejoiced as I held the letter; but when I had read it, I began again to be disheartened on account of those who have once made it their study to fight against the truth. For you wrote, beloved and truly most longed-for, being grieved yourself, that while certain men had gone out from the Arians on account of their blasphemy against the Son

Editors' notes and page, col. 529

Footnotes

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Sic primus codex Regius, Seguerianus, Goblerianus et Felckmanni primus; sed duo postremi habent Σεραπίωνα. In Regio secundo, in quo haec una ad Serapionem exstat epistola, is est titulus, Τοῦ αὐτοῦ μεγάλου Ἀθανασίου ἐπιστολὴ πρὸς Σεραπίωνα ἐπίσκοπον περὶ τοῦ ἁγίου Πνεύματος. In codice manuscripto eminentissimi D. cardinalis Ottoboni, ac in Basil. Anglic. et Felckm. secundo, Ἐπιστολὴ πρὸς Σεραπίωνα ἐπίσκοπον περὶ τοῦ ἁγίου Πνεύματος. Sed in Felckm. 2 deest ἐπίσκοπον. In titulum Commelinianae editionis, quo Parisina item editio utitur, sic habentem. Ἐπιστολὴ πρὸς Σεραπίωνα τὸν ἐπίσκοπον, κατὰ τῶν λεγόντων ὅτι τὸ Πνεῦμα τὸ ἅγιον κτίσμα ἐστίν, haec notat Felckm.: Titulus porro in G. et I. ἐπιστολὴ πρὸς Σεραπίωνα ἐπίσκοπον Θμουέως κατὰ τῶν βλασφημούντων καὶ λεγόντων κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον. Unde Interpres reddidit: Epistola ad Serapionem episcopum Thmueos, contra eos qui dicunt Sp. S., etc. Verum cum ineptus nescio quis emendator in codice II, quem operae secutae sunt, nec solummodo inveniret, quae etiam in Basiliensi et Anglicano totidem verbis habentur: Ἐπιστολὴ πρὸς Σεραπίωνα περὶ τοῦ ἁγίου Πνεύματος, ipse satis audacter eum qui nunc praefixus legitur ex suo cerebro titulum excudit et praeposuit.

So the first Royal codex, the Seguier, the Gobler and Felckmann's first; but the last two have Σεραπίωνα. In the second Royal, in which this single letter to Serapion is found, the title is: "Of the same great Athanasius, letter to Serapion, bishop, on the Holy Spirit." In the manuscript codex of the most eminent Lord Cardinal Ottoboni, and in the Basel, the English and Felckmann's second: "Letter to Serapion, bishop, on the Holy Spirit." But in Felckmann's 2, "bishop" is wanting. On the title of the Commelin edition, which the Paris edition also uses, which reads thus: "Letter to Serapion the bishop, against those who say that the Holy Spirit is a creature," Felckmann notes this: "The title, moreover, in G. and I. is 'Letter to Serapion, bishop of Thmuis, against those who blaspheme and say that the Holy Spirit is a creature.' Hence the Interpreter rendered: 'Letter to Serapion, bishop of Thmuis, against those who say the Holy Spirit, etc.'" But since some inept corrector or other, in codex II, which the printers followed, did not find only what is also found in the Basel and the English in exactly these words, "Letter to Serapion on the Holy Spirit," he himself, boldly enough, forged out of his own head the title that is now read prefixed, and set it at the head.

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Eminent. cardin. Ottoboni codex, ἀπεδόθησάν μοι. Ibidem uterque Regius καὶ εἰ καί. Caeteri et editi καὶ εἰ tantum. Ibidem Ottobon., ὁ καθ' ἡμᾶς διωγμός. Paulo post, manuscripti omnes nostri, ἀλλ' ὁ Πατὴρ τῶν οἰκτιρμῶν, etc. Manuscripti vero Felckmanni, ἀλλ' ὁ Πατὴρ τῆς παρακλήσεως, omissis intermediis. Mox καὶ ante ἐν τοῖς deest in Gobl. et Felckm. 1.

The codex of the most eminent Cardinal Ottoboni: ἀπεδόθησάν μοι ("were delivered to me"). In the same place both Royal codices have καὶ εἰ καί; the others and the printed editions only καὶ εἰ. In the same place Ottoboni's has ὁ καθ' ἡμᾶς διωγμός. A little after, all our manuscripts: ἀλλ' ὁ Πατὴρ τῶν οἰκτιρμῶν ("but the Father of mercies"), etc. But Felckmann's manuscripts have ἀλλ' ὁ Πατὴρ τῆς παρακλήσεως ("but the Father of consolation"), the words between being omitted. Next, καί before ἐν τοῖς is wanting in Gobler's and Felckmann's 1.

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Anglicanus, ἐκ τῶν Ἀρειανῶν. Macedonianos et Pneumatomachos ab Arianis ortum duxisse vulgaris et trita omnium sententia est, Macedoniumque esse Pneumatomachorum antesignanum. Quamobrem miretur fortasse quispiam nullam in hisce disputationibus Macedonii mentionem occurrere. Verum ut quid hac de re sentiam paucis efferam; (continues)

The English codex: ἐκ τῶν Ἀρειανῶν ("out of the Arians"). That the Macedonians and Pneumatomachi took their origin from the Arians is the common and well-worn opinion of everyone, and that Macedonius was the standard-bearer of the Pneumatomachi. Someone may therefore perhaps wonder that no mention of Macedonius occurs in these disputations. But to set out in a few words what I think on this matter: (continues)

(printed under page 281)

Footnotes

(65) ‹anchor: totius consolationis› · call in col 530

II Cor. I, 3.

2 Cor. 1:3.

(printed under page 281)

Footnotes

(printed under page 282)

(66) ‹anchor: not visible› · call in col 531

Hebr. I, 14.

Heb. 1:14.

(printed under page 282)

(74) ‹anchor: modo sive› · call in col 531

Tropis nimirum illi et metaphoris depravabant ea sacrae Scripturae loca, quibus orthodoxi Spiritum sanctum probabant Deum esse: hincque Tropici dicti sunt. Vide infra num. 10.

That is, by tropes and metaphors they distorted those passages of sacred Scripture by which the orthodox proved that the Holy Spirit is God; and hence they were called Tropici. See below, no. 10.

(printed under page 282)

Page

running head: 531 S. ATHANASII OPP. PARS. I. — HIST[ORICA ET DOGMATICA.]
marginal letters: (the A, B, C, D letters stand in the gutter beside the Greek, recorded under col. 532)
old-edition numerals: 518 in the Latin after 'discessisse,'
other: facing Latin version, not set

PG 26:532

τοῦ Θεοῦ βλασφημίαν, φρονούντων δὲ κατὰ τοῦ ἁγίου Πνεύματος, καὶ λεγόντων αὐτὸ μὴ μόνον κτίσμα, ἀλλὰ καὶ τῶν λειτουργικῶν πνευμάτων ἓν αὐτὸ εἶναι, καὶ βαθμῷ μόνον αὐτὸ διαφέρειν τῶν ἀγγέλων. Τοῦτο δέ ἐστι πρὸς μὲν τοὺς Ἀρειανοὺς προσποιητὸς μάχη· ἀληθὴς δὲ ἀντιλογία πρὸς τὴν εὐσεβῆ πίστιν. Ὥσπερ γὰρ ἐκεῖνοι, ἀρνούμενοι τὸν Υἱὸν, ἀρνοῦνται καὶ τὸν Πατέρα· οὕτω καὶ οὗτοι, δυσφημοῦντες εἰς τὸ Πνεῦμα τὸ ἅγιον, δυσφημοῦσι καὶ εἰς τὸν Υἱόν. Καὶ ἀμφότερα τὰ μέρη διείλοντο τὴν πρὸς τὴν ἀλήθειαν ἀντίστασιν, ἵν' οἱ μὲν κατὰ τοῦ Λόγου, οἱ δὲ κατὰ τοῦ Πνεύματος φρονοῦντες, τὴν αὐτὴν ἔχωσιν εἰς τὴν ἁγίαν Τριάδα βλασφημίαν. Ταῦτ' οὖν συνορῶν καὶ πολλὰ λογιζόμενος, ἐν ἀθυμίᾳ γέγονα, ὅτι πάλιν εὗρε παίζειν ὁ διάβολος ἐν τοῖς ὑποκρινομένοις τὴν μανίαν αὐτοῦ· καὶ κρίνας μὲν ἤμην σιωπᾷν ἐν τοιούτῳ καιρῷ· διὰ δὲ τὴν προτροπὴν τῆς σῆς ὁσιότητος, ἕνεκά τε τῆς ἐκείνων ἀλλοδοξίας καὶ σατανικῆς προπετείας, δι' ὀλίγων ἔγραψα τὴν ἐπιστολὴν, μόγις καὶ ταῦτα δυνηθεὶς, ἵνα μόνον καὶ σὺ, πρόφασιν ἐκ τούτων λαβὼν, κατὰ τὴν προσοῦσάν σοι σύνεσιν τὰ λείποντα προσθῇς, καὶ πλήρης ὁ κατὰ τῆς δυσσεβοῦς αἱρέσεως ἔλεγχος γένηται.

of God, yet thought against the Holy Spirit, and said that it is not only a creature, but even one of the ministering spirits (Heb. 1:14), and differs from the angels only in degree. Now this is a feigned battle against the Arians, but a real opposition to the pious faith. For just as they, by denying the Son, deny the Father also, so these too, by speaking evil of the Holy Spirit, speak evil of the Son also. And the two parties have divided between them their resistance to the truth, so that, the one thinking against the Word and the other against the Spirit, they may hold the same blasphemy against the holy Trinity. Seeing these things, then, and pondering them much, I fell into dejection, because the devil has again found sport among those who play out his madness; and I had resolved to keep silence at such a time. But because of the urging of your holiness, and on account of those men's false belief and satanic rashness, I have written the letter in few words, and was barely able to do even this, only so that you too, taking occasion from these things, may according to the understanding that is in you add what is lacking, and the refutation of the impious heresy may be made complete.

2. Τῶν μὲν οὖν Ἀρειανῶν οὐκ ἀλλότριον καὶ τοῦτο ἐνθύμημα. Ἅπαξ γὰρ ἀρνούμενοι τὸν τοῦ Θεοῦ Λόγον, εἰκότως τὰ αὐτὰ καὶ κατὰ τοῦ Πνεύματος αὐτοῦ δυσφημοῦσι. Διὸ καὶ οὐ χρὴ πλέον τι πρὸς αὐτοὺς εἰπεῖν· ἀρκεῖ γὰρ τὰ πρὸ τούτων εἰρημένα κατ' αὐτῶν. Πρὸς δὲ τοὺς περὶ τοῦ Πνεύματος ἀπατηθέντας, τρόπῳ τινὶ, ὡς ἂν αὐτοὶ φαῖεν, προσήκει διερευνῶντας εἰπεῖν. Τούτων γὰρ καὶ θαυμάσειεν ἄν τις τὴν ἄνοιαν, ὅτι τὸν Υἱὸν τοῦ Θεοῦ μὴ θέλοντες κτίσμα εἶναι, καὶ καλῶς γε κατὰ τοῦτο φρονοῦντες, πῶς τὸ Πνεῦμα τοῦ Υἱοῦ κτίσμα κἂν ἀκοῦσαι

2. Now to the Arians this notion too is not foreign. For having once denied the Word of God, they naturally speak the same evil against His Spirit also. Therefore there is no need to say anything more to them; for what has been said against them before is enough. But to those who have been deceived concerning the Spirit it is fitting to speak, examining the matter "in some trope", as they themselves would say. For one might well wonder at the folly of these men, that, while they will not have the Son of God be a creature, and in this at least think rightly, how they could so much as bear to hear

Editors' notes and page, col. 532

Footnotes

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Ita Regii ambo manuscripti, Seguerianus item, Basil. Gobl. et Felckm. secundus, atque eodem modo legitur in Epistola divi Pauli ad Hebraeos I, 14. Alii et editi, λειτουργῶν. Βαθμῷ μόνῳ. Paulo post, Anglicanus codex solus, προσποιητὸς ἡ μάχη.

So both Royal manuscripts, likewise the Seguier, the Basel, Gobler's and Felckmann's second; and it is read the same way in St Paul's Epistle to the Hebrews 1:14. The others and the printed editions: λειτουργῶν. Βαθμῷ μόνῳ ("in rank only"). A little after, the English codex alone: προσποιητὸς ἡ μάχη ("the fight is feigned").

(printed under page 282)

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Hic et infra post δυσφημοῦσι particula καὶ in manuscripto Regio primo et Segueriano omnium optimis codicibus legitur, in aliis omittitur. Iidem mox, διείλαντο. Editi, διείλοντο. Ibidem Basiliensis codex manuscriptus solus, πρὸς τῆς ἀληθείας.

Here and below, after δυσφημοῦσι, the particle καί is read in the first Royal manuscript and the Seguier, the best codices of all; in the others it is omitted. The same, shortly after: διείλαντο. The printed editions: διείλοντο. In the same place the Basel manuscript codex alone: πρὸς τῆς ἀληθείας.

(printed under page 282)

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In editis et in quibusdam manuscriptis hic perperam legebatur σιωπῶν. Verum Regii ambo codices, Anglicanus item et Basiliensis, σιωπᾷν recte habent. Mox aliqui codices cum editis habent ὁσιότητος, ἕνεκά τε. Regius autem primus, Seg. Basil. Gobl. et Felckm. primus habent γνησιότητος ἕνεκά γε. Nannius quoque γνησιότητος legit: nam vertit sinceritatis; tantilli momenti res est.

In the printed editions and in some manuscripts σιωπῶν was wrongly read here. But both Royal codices, likewise the English and the Basel, rightly have σιωπᾷν. Next, some codices with the printed editions have ὁσιότητος, ἕνεκά τε; but the first Royal, the Seguier, the Basel, Gobler's and Felckmann's first have γνησιότητος ἕνεκά γε. Nannius too reads γνησιότητος, for he translates "sinceritatis"; the matter is of very slight weight.

(printed under page 282)

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Regius primus et Seguerianus, λειπόμενα.

The first Royal and the Seguier: λειπόμενα.

(printed under page 282)

(79) ‹anchor: διερευνῶντας εἰπεῖν› · call in col 532

Regius et Seguerianus, ὀλίγα προσήκει διερωτῶντας αὐτοὺς εἰπεῖν. Ibidem mox εὐθὺς post ἄν τις addunt.

The Royal and the Seguier: ὀλίγα προσήκει διερωτῶντας αὐτοὺς εἰπεῖν ("it is fitting to say a few things, questioning them"). In the same place, shortly after, they add εὐθύς after ἄν τις.

(printed under page 282)

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Sic Reg. 1, Seg. Anglic. Gobl. et Felckm. 1. Caeteri vero et editi κατά omittunt. Mox Ottobon., τὸ Πνεῦμα τοῦ Θεοῦ.

So Royal 1, the Seguier, the English, Gobler's and Felckmann's 1. But the others and the printed editions omit κατά. Next, Ottoboni's: τὸ Πνεῦμα τοῦ Θεοῦ.

(printed under page 282)

Page

running head: [S. ATHANASII OPP. PA]RS. I. — HISTORICA ET DOGMATICA. 532
marginal letters: A ‹τοῦ Θεοῦ βλασφημίαν, φρονούντων›; B ‹μανίαν αὐτοῦ· καὶ κρίνας›; C ‹αὐτῶν. Πρὸς δὲ τοὺς›; D (beside footnote 76 at the page foot, no text line)
old-edition numerals: (none in the Greek column; 518 stands in the facing Latin, col. 531)

PG 26:533

ἠνέσχοντο; Καὶ γὰρ εἰ διὰ τὴν πρὸς τὸν Πατέρα τοῦ Λόγου ἑνότητα, οὐ θέλουσιν εἶναι τῶν γενητῶν αὐτὸν τὸν Υἱὸν, ἀλλ', ὅπερ ἐστὶν ἀληθῶς, δημιουργὸν αὐτὸν εἶναι τῶν ποιημάτων φρονοῦσι· διὰ τί τὸ Πνεῦμα τὸ ἅγιον τὸ τὴν αὐτὴν ἔχον ἑνότητα πρὸς τὸν Υἱὸν, ἣν αὐτὸς ἔχει πρὸς τὸν Πατέρα, κτίσμα λέγουσι, καὶ ἠγνόησαν, ὅτι, ὥσπερ μὴ διαιροῦντες τὸν Υἱὸν ἀπὸ τοῦ Πατρὸς, σώζουσι τὸ ἕνα Θεὸν εἶναι, οὕτω, διαιροῦντες ἀπὸ τοῦ Λόγου τὸ Πνεῦμα, οὐκέτι μίαν τὴν ἐν Τριάδι θεότητα σώζουσι, σχίζοντες αὐτὴν καὶ ἐπιμίσγοντες αὐτῇ ἀλλοτρίαν καὶ ἑτεροειδῆ φύσιν, καὶ τοῖς κτίσμασι συνεξισοῦντες αὐτήν; Τοῦτο δὲ πάλιν οὐκέτι ἓν εἶναι δείκνυσι τὴν Τριάδα, ἀλλὰ ἐκ δύο καὶ διαφόρων φύσεων συγκειμένην αὐτὴν, διὰ τὸ ἑτεροούσιον τοῦ Πνεύματος, ὡς αὐτοὶ ἑαυτοῖς ἀνεπλάσαντο. Ποία οὖν αὕτη θεολογία ἐκ δημιουργοῦ καὶ κτίσματος συγκειμένη; Ἢ γὰρ οὐ Τριάς ἐστιν, ἀλλὰ δυὰς, καὶ λοιπὸν ἡ κτίσις, ἢ, εἰ Τριάς ἐστιν, ὥσπερ οὖν καὶ ἔστι, πῶς τοῖς μετὰ τὴν Τριάδα κτίσμασι συντάττουσι τὸ τῆς Τριάδος Πνεῦμα; Τοῦτο γάρ ἐστι πάλιν διαιρεῖν καὶ διαλύειν τὴν Τριάδα. Οὐκοῦν, κακῶς φρονοῦντες περὶ τοῦ Πνεύματος τοῦ ἁγίου, οὐδὲ περὶ τοῦ Υἱοῦ καλῶς φρονοῦσιν. Εἰ γὰρ ἐφρόνουν ὀρθῶς περὶ τοῦ Λόγου, ἐφρόνουν ὑγιῶς καὶ περὶ τοῦ Πνεύματος, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, καὶ τοῦ Υἱοῦ ἴδιον ὂν, παρ' αὐτοῦ δίδοται τοῖς μαθηταῖς καὶ πᾶσι τοῖς πιστεύουσιν εἰς αὐτόν. Οὕτω δὲ πλανώμενοι, οὐδὲ περὶ τοῦ Πατρὸς ὑγιῆ τὴν πίστιν ἔχουσιν. Οἱ γὰρ ἀντικείμενοι τῷ Πνεύματι, ὡς εἶπεν ὁ μέγας μάρτυς Στέφανος, οὗτοι καὶ τὸν Υἱὸν ἀρνοῦνται. Τὸν δὲ Υἱὸν ἀρνούμενοι, οὐδὲ τὸν Πατέρα ἔχουσι.

that the Spirit of the Son is a creature? For if, because of the unity of the Word with the Father, they will not have the Son Himself be one of the things that have come into being, but rightly think Him to be, what He truly is, the Maker of the things that are made, why do they call the Holy Spirit a creature, which has the same unity with the Son as He Himself has with the Father? And they have not understood that, just as by not dividing the Son from the Father they preserve the truth that God is one, so, by dividing the Spirit from the Word, they no longer preserve the one Godhead in the Trinity, rending it and mingling with it a nature alien and of another kind, and making it level with the creatures. And this again shows the Trinity to be no longer one, but compounded of two different natures, because of the Spirit's being of another essence, as they have fashioned it for themselves. What sort of theology, then, is this, compounded of Maker and creature? For either it is not a Trinity but a dyad, and the creation besides; or, if it is a Trinity, as indeed it is, how do they rank the Spirit of the Trinity with the creatures that come after the Trinity? For this again is to divide and dissolve the Trinity. Therefore, thinking ill concerning the Holy Spirit, they do not think rightly concerning the Son either. For if they thought rightly concerning the Word, they would think soundly concerning the Spirit also, who proceeds from the Father and, being proper to the Son, is given by Him to the disciples and to all who believe in Him. And straying thus, they do not hold a sound faith concerning the Father either. For those who resist the Spirit, as the great martyr Stephen said (Acts 7:51), these deny the Son also. And denying the Son, they do not have the Father either (1 John 2:23).

Editors' notes and page, col. 533

Footnotes

(printed under page 283)

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Regius secundus, αὐτὸν εἶναι. Caeteri et editi εἶναι omittunt. Ibidem Reg. 1, Seg. Anglican., φρονοῦσι. Alii vero et editi, φρονοῦντες.

The second Royal: αὐτὸν εἶναι. The others and the printed editions omit εἶναι. In the same place Royal 1, the Seguier and the English: φρονοῦσι. But the others and the printed editions: φρονοῦντες.

(printed under page 283)

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Sic Reg. 1, Seg., Basil. Alii vero et editi, τόν.

So Royal 1, the Seguier and the Basel. But the others and the printed editions: τόν.

(printed under page 283)

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Sic Reg. 1, Seg. et mox δηλιουργοῦ. Caeteri et editi, ἐπλάσαντο et δημιουργίου.

So Royal 1 and the Seguier, and shortly after δηλιουργοῦ [sic, for δημιουργοῦ]. The others and the printed editions: ἐπλάσαντο and δημιουργίου.

(printed under page 283)

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Sic Reg. 1 et 2, Seg. Gobl. et Felckm. 1. In Reg. 2 tamen εἰ deest. Alii et editi, ἡ κτίσις, εἰς Τριάδα ἐστὶν, ὅπερ οὐκ ἔστι, καὶ πῶς, etc.

So Royal 1 and 2, the Seguier, Gobler's and Felckmann's 1. In Royal 2, however, εἰ is wanting. The others and the printed editions: ἡ κτίσις, εἰς Τριάδα ἐστὶν, ὅπερ οὐκ ἔστι, καὶ πῶς, etc.

(printed under page 283)

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Haec verba usque ad καλῶς inclusive desunt in Reg. 2.

These words, up to and including καλῶς, are wanting in Royal 2.

(printed under page 283)

(86) ‹anchor: καλῶς φρονοῦσιν› · call in col 533

Ne pigeat annotare, in haec verba: Εἰ γὰρ ἐφρόνουν ὀρθῶς περὶ τοῦ Λόγου, ἐφρόνουν ὑγιῶς καὶ περὶ τοῦ Πνεύματος, haec observari a Felckm.: Est in Bibliotheca Archipalatina codex manuscriptus Graecus, in quo praeter illos V Dialogos Athanasii, quos supra tom. II habes (jam vero infra tom. II) tum Maximi illius magni Monotheletarum adversarii, tum D. Augustini Soliloquia et Damasceni quaedam: tum denique nescio cujus alterius monachi complura opuscula, qui circa annum Domini 1170 vixit. Siquidem fol. 214, col. 3, exstat ejus quoddam opusculum ad Manuelem Comnenum imperatorem de astrologia, ubi fol. 2, col. 2, Judaeos refutans inquit: Λέγει λοιπὸν, ὦ Ἰουδαῖε, τίς ἡ αἰτία δι' ἣν νῦν ἐν αἰχμαλωσίᾳ διατρίβεις τοσοῦτον καιρόν; Ἰδοὺ γὰρ ὡσεὶ χίλια πρὸς τοῖς ἑκατὸν ἔτη διῆλθοσαν, καὶ ὁ νῶτος ὑμῶν κατὰ τὴν τοῦ Δαβὶδ πρόῤῥησιν ἔτι συγκάμπτεται. Hoc est: Dic igitur, o Judaee, quae causa est quod nunc in captivitate verseris et quidem a tam diuturno tempore? Enimvero ab annis circiter centum supra mille qui praeterierunt, dorsum vestrum, juxta Davidis prophetiam, adhuc incurvatur. Hic ergo quisquis est in opusculo, Quod Spiritus sanctus a solo Patre procedat, ad Maximum Smeniotam scribens, et fol. 179, col. 3, praesentem hunc locum citans, sic praefatur: Αὐτίκα γὰρ ὁ μέγας Ἀθανάσιος, ὅθεν τε τὴν ὕπαρξιν κέκτηται, καὶ τίνα τρόπον ἐκλάμπει τὸ Πνεῦμα τὸ ἅγιον, καὶ ὅπως τοῖς ἀξίας (sic mss., forte ἀξίοις) αὐτοῦ διαδίδοται, ἐν τῇ πρὸς Σαραπίωνα ἐπίσκοπον ἐπιστολῇ σαφῶς οὕτω διείληφεν· Εἰ καλῶς ἐφρόνουν περὶ τοῦ Λόγου, ὑγιῶς ἂν ἐφρόνουν καὶ περὶ τοῦ Πνεύματος ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται. Hoc est: Enimvero magnus ille Athanasius opportune in Epistola ad Serapionem episcopum, ac disertis verbis edisserit, undenam Spiritus sanctus exsistentiam mutuetur, et qua ratione illucescat, necnon quo pacto detur iis qui digni sunt, his verbis: Si recte de Verbo sentirent, sanam quoque doctrinam tenerent de Spiritu sancto qui ex Patre procedit. Haec Felckm.

It is worth noting that on these words, "For if they thought rightly about the Word, they would think soundly about the Spirit too," Felckmann observes the following: "There is in the Archipalatine Library a Greek manuscript codex in which, besides those five Dialogues of Athanasius which you have above in vol. II" (but now below, vol. II), "there are works of Maximus, that great adversary of the Monothelites, the Soliloquies of St Augustine and some pieces of Damascene, and finally several opuscula of some other monk, I know not whom, who lived about the year of the Lord 1170. For at fol. 214, col. 3, there stands an opusculum of his to the emperor Manuel Comnenus on astrology, where, at fol. 2, col. 2, refuting the Jews, he says: 'Tell us then, O Jew, what is the reason why you now pass so long a time in captivity? For behold, about a thousand and a hundred years have gone by, and your back, according to David's prophecy, is still bowed down.' That is: 'Say then, O Jew, what is the cause that you are now in captivity, and that for so long a time? For about eleven hundred years have passed, and your back, according to David's prophecy, is still bent.' This man, then, whoever he is, writing to Maximus Smeniotes in the opusculum That the Holy Spirit proceeds from the Father alone, and citing the present passage at fol. 179, col. 3, introduces it thus: 'For the great Athanasius, in the letter to Serapion the bishop, has clearly set out thus whence the Holy Spirit has his existence, and in what manner he shines forth, and how he is imparted to those worthy' (ἀξίας, so the manuscripts; perhaps ἀξίοις) 'of him: If they thought well about the Word, they would think soundly also about the Spirit, who proceeds from the Father.' That is: 'Indeed that great Athanasius, in the Letter to Serapion the bishop, fittingly and in express words sets out whence the Holy Spirit derives his existence, and in what way he shines forth, and also how he is given to those who are worthy, in these words: If they thought rightly about the Word, they would hold sound doctrine also about the Holy Spirit, who proceeds from the Father.'" Thus far Felckmann.

(printed under page 283)

(87) ‹anchor: παρ' αὐτοῦ› · call in col 533

Sic Reg. 1, Seg. Gobl. Felckm. 1, Ottobon. et incertus auctor qui hunc locum citat epistola ad Maximum Smeniotam ex mss. Graec. biblioth. Archipal., ut testatur Felckm. Alii et editi, ὃ παρ' αὐτοῦ. Mox Regius 2, πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ. Mox item omnes mss. περὶ τοῦ Πατρὸς habent: editi male, περὶ τοῦ Πνεύματος.

So Royal 1, the Seguier, Gobler's, Felckmann's 1, Ottoboni's, and the unknown author who cites this passage in the letter to Maximus Smeniotes, from the Greek manuscripts of the Archipalatine library, as Felckmann attests. The others and the printed editions: ὃ παρ' αὐτοῦ. Next, Royal 2: πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ. Next likewise all the manuscripts have περὶ τοῦ Πατρός; the printed editions wrongly have περὶ τοῦ Πνεύματος.

(printed under page 283)

Footnotes

(67) ‹anchor: Stephanus dixit› · call in col 534

Act. VII, 51.

Acts 7:51.

(printed under page 283)

(68) ‹anchor: profecto habuerint› · call in col 534

I Joan. II, 23.

1 John 2:23.

(printed under page 283)

Footnotes

(printed under page 284)

(69) ‹anchor: not visible› · call in col 535

Matth. XII, 32; Marc. III, 29.

Matt. 12:32; Mark 3:29.

(printed under page 284)

(70) ‹anchor: not visible› · call in col 535

Joan. III, 31.

John 3:31.

(printed under page 284)

(71) ‹anchor: not visible› · call in col 535

Amos IV, 13.

Amos 4:13.

(printed under page 284)

(72) ‹anchor: not visible (the Latin quotes « Creavit me »)› · call in col 535

Prov. VIII, 22.

Prov. 8:22.

(printed under page 284)

Page

other: facing Latin version, not set

PG 26:536

3. Πόθεν τοίνυν ὑμῖν, ὦ οὗτοι, τῆς τοσαύτης τόλμης ἡ πρόφασις, ὥστε μὴ φοβηθῆναι τὸ ὑπὸ τοῦ Κυρίου εἰρημένον· « Ὃς δ' ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν οὔτε ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐν τῷ μέλλοντι; » Οἱ μὲν γὰρ Ἀρειανοὶ, καίτοι τὴν ἔνσαρκον παρουσίαν τοῦ Λόγου καὶ τὰ δι' αὐτὴν εἰρημένα μὴ νοήσαντες, ὅμως ἐξ αὐτῶν πρόφασιν λαβόντες εἰς τὴν ἑαυτῶν αἵρεσιν, καὶ οὕτως ἠλέγχθησαν θεομάχοι καὶ ὡς ἀληθῶς ἀπὸ γῆς κενολογοῦντες. Ὑμεῖς δὲ πόθεν ἠπατήθητε; παρὰ τίνων ἀκούσαντες, ἢ τίς ὁ τρόπος τῆς τοιαύτης ὑμῶν πλάνης; Ἀνέγνωμεν, φασὶν, ἐν τῷ προφήτῃ Ἀμὼς, λέγοντος τοῦ Θεοῦ, « Ὅτι Ἰδοὺ ἐγὼ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ· ποιῶν ὄρθρον καὶ ὀμίχλην, καὶ ἐπιβαίνων ἐπὶ τὰ ὑψηλὰ τῆς γῆς, Κύριος ὁ Θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ. » Καὶ ἔνθεν ἐπείσθημεν τοῖς Ἀρειανοῖς λέγουσι κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον. Εἶτα τὸ μὲν παρὰ τῷ Ἀμὼς ἀνέγνωτε· τὸ δὲ ἐν ταῖς Παροιμίαις λεγόμενον, « Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, » οὐκ ἀνέγνωτε, ἢ ἀνέγνωτε; Καὶ τοῦτο μὲν, ὡς ἔχει ἀληθείας, ἑρμηνεύετε, ἵνα μὴ εἴπητε κτίσμα τὸν Λόγον· τὸ δὲ ἐν τῷ προφήτῃ οὐχ ἑρμηνεύετε, ἀλλὰ ἁπλῶς ἀκούοντες « πνεῦμα, » ἐνομίσατε λέγεσθαι κτίσμα τὸ Πνεῦμα τὸ ἅγιον; Καίτοι ἐν μὲν ταῖς Παροιμίαις φανερῶς ἡ Σοφία λέγουσά ἐστι τὸ, « ἔκτισέ με· » καὶ ὅμως καλῶς γε ποιοῦντες, ἑρμηνεύετε τὸ ῥητὸν, ἵνα μὴ τὴν δημιουργὸν Σοφίαν ἐν τοῖς κτίσμασι συναριθμῆτε. Τὸ δὲ ἐν τῷ προφήτῃ ῥητὸν οὐκ ἔχει γνώρισμα περὶ τοῦ ἁγίου Πνεύματος, ἀλλ' ἁπλῶς εἴρηται περὶ πνεύματος. Πῶς οὖν, καίτοι πλείστης οὔσης διαφορᾶς ἐν ταῖς Γραφαῖς περὶ πνευμάτων, καὶ δυναμένου τοῦ ῥητοῦ τὴν ἰδίαν διάνοιαν ἔχειν ὀρθὴν, ὑμεῖς, ὡς φιλονεικοῦντες ἢ ὡς ὑπὸ δήγματος τοῦ Ἀρειανοῦ ὄφεως βλαβέντες, τὸ Πνεῦμα τὸ ἅγιον εἰρῆσθαι παρὰ τοῦ Ἀμὼς νομίζετε, ἵνα μόνον τοῦ φρονεῖν κτίσμα μὴ ἐπιλάθησθε;

3. Whence then, you people, comes your pretext for such great audacity, that you do not fear what was said by the Lord: "Whoever blasphemes against the Holy Spirit has no forgiveness, neither in this age nor in the one to come"? For the Arians, although they did not understand the Word's coming in the flesh and the things said on account of it, nevertheless took from them a pretext for their own heresy, and so were proved fighters against God and truly men speaking emptily from the earth. But you, whence were you deceived? From whom did you hear it, or what was the manner of this error of yours? "We read," they say, "in the prophet Amos, where God says: 'For behold, I am He Who makes firm the thunder and creates spirit, and announces to men His Christ; Who makes the dawn and the mist, and treads upon the high places of the earth; the Lord God Almighty is His name.' And from this we were persuaded by the Arians, who say that the Holy Spirit is a creature." Well then, you read what is in Amos; but what is said in the Proverbs, "The Lord created me a beginning of His ways for His works", did you not read it, or did you read it? And this you interpret as it truly stands, so that you may not call the Word a creature; but what is in the prophet you do not interpret, but simply hearing "spirit" you supposed that the Holy Spirit is called a creature? And yet in the Proverbs it is plainly Wisdom who is saying "created me"; and nevertheless, doing well indeed, you interpret the saying, so that you may not number creative Wisdom among the creatures. But the saying in the prophet carries no mark of reference to the Holy Spirit; it is simply said about spirit. How then, although there is very great difference in the Scriptures concerning spirits, and the saying is able to have its own right meaning, do you, as men bent on contention, or as men harmed by the bite of the Arian serpent, suppose that the Holy Spirit is spoken of by Amos, only so that you may not forget to think of Him as a creature?

4. Εἴπατε γοῦν εἴ που τῆς θείας Γραφῆς εὑρίσκετε τὸ Πνεῦμα τὸ ἅγιον ἁπλῶς εἰρημένον πνεῦμα, χωρὶς προσθήκης τοῦ λέγεσθαι ἢ τοῦ Θεοῦ, ἢ τοῦ

4. Tell us, then, whether anywhere in the divine Scripture you find the Holy Spirit called simply "spirit", without the addition of His being called either "of God", or "of the

Editors' notes and page, col. 536

Footnotes

(88) ‹anchor: τῆς τοσαύτης› · call in col 536

Sic Reg. 1, Seg. Anglic. Gobl. Felckm. 1. Caeteri autem et editi, τοιαύτης. Regius primus et Seguerianus mox pro Κυρίου, habent Σωτῆρος.

So Royal 1, the Seguier, the English, Gobler's and Felckmann's 1. But the others and the printed editions: τοιαύτης. The first Royal and the Seguier, shortly after, have Σωτῆρος ("Saviour") for Κυρίου ("Lord").

(printed under page 284)

(89) ‹anchor: ἐν τῷ αἰῶνι› · call in col 536

Regius secundus, ἐν τῷ νῦν αἰῶνι. Ibidem Gobl. et Felckm. primus pro μέλλοντι, habent ἐρχομένῳ. Mox Regius primus, Seg. Gobl. et Felckm. primus, Ἀρειανοὶ, καίτοι. Caeteri et editi καίτοι omittunt. Mox item Regius primus, Seguer., ὅμως ἐξ αὐτῶν, et paulo post, καὶ οὕτως ἠλέγχθησαν. Alii et editi, et καὶ ὅμως, οὕτως omittunt.

The second Royal: ἐν τῷ νῦν αἰῶνι ("in this present age"). In the same place Gobler's and Felckmann's first have ἐρχομένῳ for μέλλοντι. Next, the first Royal, the Seguier, Gobler's and Felckmann's first: Ἀρειανοὶ, καίτοι. The others and the printed editions omit καίτοι. Next likewise the first Royal and the Seguier: ὅμως ἐξ αὐτῶν, and a little after, καὶ οὕτως ἠλέγχθησαν. The others and the printed editions omit both καὶ ὅμως and οὕτως.

(printed under page 284)

(90) ‹anchor: κενολογοῦντες› · call in col 536

Sic Regius primus et Seguerianus. At Goblerianus et Felckmanni primus, κενοφωνοῦντες. Caeteri et editi, καινολογοῦντες. Mox Reg. 1, Seg. Gobl. et Felckm. 1 sic habent: ἠπατήθητε παρ' αὐτῶν; Τί ἀκούσαντες, ἢ τίς ὁ τρόπος τῆς τοιαύτης ὑμῶν πλάνης; Ἀλλ' ὡς γραφεῖσαν αὐτὴν φασὶν ἐν τῷ, etc. Regius et Seguerianus αὐτὴν omittunt. Ibidem iidem habent διότι ἐγώ.

So the first Royal and the Seguier. But Gobler's and Felckmann's first: κενοφωνοῦντες ("babbling emptily"). The others and the printed editions: καινολογοῦντες ("talking novelties"). Next, Royal 1, the Seguier, Gobler's and Felckmann's 1 read thus: "Were you deceived by them? What did you hear, or what is the manner of this error of yours? But as written, they say, in the," etc. The Royal and the Seguier omit αὐτήν. In the same place the same have διότι ἐγώ.

(printed under page 284)

(91) ‹anchor: τὰ ὑψηλὰ τῆς γῆς› · call in col 536

Reg. 1, Seg. Gobl. Felckm. 1, τὰ ὕψη. Quae sequuntur καὶ ἔνθεν usque ad τὸ Πνεῦμα τὸ ἅγιον, desunt in ms. Basil.

Royal 1, the Seguier, Gobler's and Felckmann's 1: τὰ ὕψη ("the heights"). What follows, from καὶ ἔνθεν to τὸ Πνεῦμα τὸ ἅγιον, is wanting in the Basel manuscript.

(printed under page 284)

(92) ‹anchor: παρὰ τῷ Ἀμὼς› · call in col 536

Regius secundus, παρὰ τοῦ Ἀμώς. Mox Seg., ὁ Κύριος ἔκτισε, etc.

The second Royal: παρὰ τοῦ Ἀμώς ("by Amos"). Next, the Seguier: ὁ Κύριος ἔκτισε ("the Lord created"), etc.

(printed under page 284)

(93) ‹anchor: Καὶ τοῦτο μὲν› · call in col 536

Sic primus codex Regius. Caeteri vero et editi, Τὸ δὲ ἐν ταῖς Παροιμίαις λεγόμενον, τοῦτο μέν. Item mox primus codex Reg. Anglican. Gobl. et Felckm. 1, ὡς ἔχει ἀληθείας. Alii et editi, ὡς ἔχει ἡ ἀλήθεια.

So the first Royal codex. But the others and the printed editions: Τὸ δὲ ἐν ταῖς Παροιμίαις λεγόμενον, τοῦτο μέν ("But what is said in the Proverbs, this indeed"). Likewise, shortly after, the first Royal codex, the English, Gobler's and Felckmann's 1: ὡς ἔχει ἀληθείας. The others and the printed editions: ὡς ἔχει ἡ ἀλήθεια ("as the truth is").

(printed under page 284)

(94) ‹anchor: ταῖς Παροιμίαις φανερῶς› · call in col 536

Sic Reg. 1 et 2, Seg. Basil. Anglican. et Ottobon. Caeteri et editi, φανερόν. Mox Reg. 2, ἔκτισέ με. Alii et editi με omittunt.

So Royal 1 and 2, the Seguier, the Basel, the English and Ottoboni's. The others and the printed editions: φανερόν. Next, Royal 2: ἔκτισέ με ("he created me"). The others and the printed editions omit με.

(printed under page 284)

(95) ‹anchor: Σοφίαν› · call in col 536

Ἐν abest a Gobl. et Felckm. 1.

Ἐν is absent from Gobler's and Felckmann's 1.

(printed under page 284)

(96) ‹anchor: περὶ πνευμάτων› · call in col 536

Sic Regius primus. Caeteri et editi, Πνεύματος.

So the first Royal. The others and the printed editions: Πνεύματος.

(printed under page 284)

(97) ‹anchor: εὑρίσκετε› · call in col 536

Sic Reg. 1, Seg. Gobl. Alii et editi, εὑρίσκεται.

So Royal 1, the Seguier and Gobler's. The others and the printed editions: εὑρίσκεται.

(printed under page 284)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 536
marginal letters: A ‹3. Πόθεν τοίνυν ὑμῖν›; B ‹ὀμίχλην, καὶ ἐπιβαίνων›; C ‹ἐν (95) τοῖς κτίσμασι›; D ‹footnote (91)›
old-edition numerals: (none)

PG 26:537

Πατρὸς, ἢ ὅτι ἐμοῦ, ἢ αὐτοῦ τοῦ Χριστοῦ καὶ τοῦ Υἱοῦ, ἢ παρ' ἐμοῦ, ὅ ἐστι παρὰ τοῦ Θεοῦ, ἢ μετὰ τοῦ ἄρθρου, ἵνα μὴ ἁπλῶς λέγηται πνεῦμα, ἀλλὰ τὸ Πνεῦμα· ἢ αὐτὸ τοῦτο τὸ Πνεῦμα τὸ ἅγιον, ἢ Παράκλητον, ἢ ἀληθείας, ὅ ἐστι τοῦ Υἱοῦ, τοῦ λέγοντος, « Ἐγώ εἰμι ἡ ἀλήθεια· » ἵνα, ἀκούσαντες ἁπλῶς « πνεῦμα, » ὑπονοήσητε εἶναι τὸ Πνεῦμα τὸ ἅγιον; Ἐξῃρήσθωσαν δὲ τοῦ Λόγου νῦν οἵτινες ἤδη λαβόντες, πάλιν ὀνομάζονται, καὶ ὅσοι, προμαθόντες περὶ τοῦ ἁγίου Πνεύματος, ὕστερον ὡς ἐν ἐπαναλήψει καὶ ὑπομνήσει, καὶ μόνον λεγομένου « τοῦ πνεύματος, » οὐκ ἀγνοοῦσι περὶ τίνος ἀκούουσι· καὶ μάλιστα, ὅτι καὶ οὕτω μετὰ τοῦ ἄρθρου λέγεται. Καὶ ὅλως ἄνευ τοῦ ἄρθρου, ἢ τῆς προειρημένης προσθήκης, οὐκ ἂν εἴη σημαινόμενον τὸ Πνεῦμα τὸ ἅγιον· οἷά ἐστιν ἃ γράφει Παῦλος τοῖς Γαλάταις· « Τοῦτο μόνον θέλω μαθεῖν ἀφ' ὑμῶν, ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; » Ποῖον δὲ ἦσαν λαβόντες ἢ τὸ Πνεῦμα τὸ ἅγιον, τὸ διδόμενον τοῖς πιστεύουσι καὶ ἀναγεννωμένοις διὰ λουτροῦ παλιγγενεσίας; Καὶ Θεσσαλονικεῦσι δὲ γράφων· « Τὸ Πνεῦμα μὴ σβέννυτε· » εἰδόσι καὶ αὐτοῖς ὅπερ ἔλαβον ἔλεγεν, ἵνα μὴ σβέσωσιν ἐξ ἀμελείας τὴν ἐν αὐτοῖς ἀναφθεῖσαν τοῦ Πνεύματος χάριν. Ἐν δὲ τοῖς Εὐαγγελίοις περὶ τοῦ Σωτῆρος ἀνθρωπίνως διὰ τὴν σάρκα ἣν προσέλαβεν, ἐὰν λέγωσιν οἱ εὐαγγελισταὶ, « Ἰησοῦς δὲ, πλήρης Πνεύματος ὢν, ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου· » καὶ τὸ, « Τότε ὁ Ἰησοῦς ἀνήχθη ὑπὸ τοῦ Πνεύματος εἰς τὴν ἔρημον· » τὸν αὐτὸν ἔχει νοῦν. Προείρητο γὰρ ὑπὸ τοῦ Λουκᾶ· « Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν, καὶ Ἰησοῦ βαπτισθέντος, καὶ προσευχομένου, ἀνεωθῆναι τὸν οὐρανὸν, καὶ καταβῆναι τὸ Πνεῦμα τὸ ἅγιον σωματικῷ εἴδει, ὡσεὶ περιστερὰν, ἐπ' αὐτόν. » Καὶ δῆλον ἦν, ὅτι, λεγομένου τοῦ Πνεύματος, τὸ Πνεῦμα τὸ ἅγιον ἦν σημαινόμενον. Οὕτω μὲν οὖν παρ' οἷς ἐστι τὸ Πνεῦμα τὸ ἅγιον κἂν μόνον τὸ Πνεῦμα λέγηται χωρὶς τῆς ἐπ' αὐτῷ προσθήκης, οὐκ ἀμφίβολον, ὅτι τὸ Πνεῦμα τὸ ἅγιον σημαίνεται, ἔχον μάλιστα τὸ ἄρθρον.

Father", or "My", or "of Christ Himself and of the Son", or "from Me", that is, from God; or with the article, so that it is not simply "spirit" that is said but "the Spirit"; or this very name, "the Holy Spirit", or "Paraclete", or "of truth", that is, of the Son, Who says, "I am the truth"; so that, hearing simply "spirit", you should take it to be the Holy Spirit? Let those be excepted now from this account who, having already received Him, name Him again, and all who, having learned beforehand about the Holy Spirit, afterwards, as by way of repetition and reminder, even when only "the spirit" is said, are not ignorant of Whom they are hearing; and especially since even so it is said with the article. And altogether, without the article or the addition mentioned before, it could not be the Holy Spirit that is signified; as is what Paul writes to the Galatians: "This only I wish to learn from you: did you receive the Spirit by works of the law, or by the hearing of faith?" For what [spirit] had they received but the Holy Spirit, Who is given to those who believe and are reborn through the washing of regeneration? And writing to the Thessalonians also, "Do not quench the Spirit", he was speaking to men who themselves knew what they had received, so that they should not through neglect quench the grace of the Spirit kindled in them. And in the Gospels, concerning the Saviour, speaking humanly because of the flesh which He took, if the evangelists say, "And Jesus, being full of the Spirit, returned from the Jordan", and, "Then Jesus was led up by the Spirit into the desert", it has the same sense. For it had been said beforehand by Luke: "Now it came to pass, when all the people were baptized, and Jesus had been baptized and was praying, that the heaven was opened, and the Holy Spirit descended in bodily form, like a dove, upon Him." And it was plain that, when "the Spirit" was said, it was the Holy Spirit that was signified. So then, among those in whom the Holy Spirit is, even if only "the Spirit" is said without the addition to it, it is not doubtful that the Holy Spirit is signified, especially when it has the article.

5. Ὑμεῖς δὲ εἴπατε τὸ προταθὲν ὑμῖν, εἰ εὑρήκατέ που τῆς θείας Γραφῆς τὸ Πνεῦμα τὸ ἅγιον

5. But you, answer the question put to you: whether you have found anywhere in the divine Scripture the Holy Spirit

Editors' notes and page, col. 537

Footnotes

(printed under page 285)

(98) ‹anchor: not visible› · call in col 537

Reg. 1, Seg., ἢ τοῦ Χριστοῦ, etc.

Royal 1 and the Seguier: ἢ τοῦ Χριστοῦ ("or of Christ"), etc.

(printed under page 285)

(99) ‹anchor: not visible› · call in col 537

Regius secundus omittit, ἀλλὰ τὸ Πνεῦμα. Ibidem τό bis mox seq. deest in Reg. 1 et Seg.

The second Royal omits ἀλλὰ τὸ Πνεῦμα. In the same place τό, twice in what immediately follows, is wanting in Royal 1 and the Seguier.

(printed under page 285)

(1) ‹anchor: not visible› · call in col 537

Regii et Seg., τοῦ λέγοντος. Caeteri et editi τοῦ omittunt. Mox Ottobon., ὑπονοῆτε τὸ Πνεῦμα.

The Royal codices and the Seguier: τοῦ λέγοντος. The others and the printed editions omit τοῦ. Next, Ottoboni's: ὑπονοῆτε τὸ Πνεῦμα.

(printed under page 285)

(2) ‹anchor: not visible› · call in col 537

Sic Reg. 1 et Seguerian. Caeteri et editi, ἀναλήψει.

So Royal 1 and the Seguier. The others and the printed editions: ἀναλήψει.

(printed under page 285)

(3) ‹anchor: not visible› · call in col 537

Sic Regii et Seg. Caeteri vero et editi, σημαῖνον. Mox Regius secundus et Seguerian., ὁ Παῦλος. Ibid. τοῖς abest a Gobl. et Felckm. 1.

So the Royal codices and the Seguier. But the others and the printed editions: σημαῖνον. Next, the second Royal and the Seguier: ὁ Παῦλος. In the same place τοῖς is absent from Gobler's and Felckmann's 1.

(printed under page 285)

(4) ‹anchor: not visible› · call in col 537

Sic Regii et Seguer. Caeteri et editi καί omittunt. Ibid. Goblerian. et Felckm. 1, δὲ πάλιν γράφων.

So the Royal codices and the Seguier. The others and the printed editions omit καί. In the same place Gobler's and Felckmann's 1: δὲ πάλιν γράφων.

(printed under page 285)

(5) ‹anchor: οἱ εὐαγγελισταί› · call in col 537

Gobler. et Felckm. 1, προσέλαβεν, λέγουσιν εὐαγγελισταί.

Gobler's and Felckmann's 1: προσέλαβεν, λέγουσιν εὐαγγελισταί.

(printed under page 285)

(6) ‹anchor: Ἰησοῦς δὲ, πλήρης› · call in col 537

Luc. IV, 1, ex omnibus etiam mss. edit. Oxon., ann. 1675, legitur, Ἰησοῦς δὲ Πνεύματος ἁγίου πλήρης. At vocem ἁγίου non legisse Athanasium ex hoc loco patet. Mox ibid. Reg. et Seg. habent τὸ τότε. Gobl. et Felckm. 1, καὶ ὁ Ἰησοῦς. Alii et editi, καὶ τό τε. Mox item Reg. et Seg. habent προείρητο, ut et Anglican. et Felckm. 1, et Ottobon. Alii vero, προείρηται. Item ibid. Reg. 1, Seg., ὅτι ἐγένετο δέ, etc.

At Luke 4:1, from all the manuscripts too, the Oxford edition of 1675 reads Ἰησοῦς δὲ Πνεύματος ἁγίου πλήρης ("Jesus, full of the Holy Spirit"). But it is plain from this passage that Athanasius did not read the word ἁγίου. Next, in the same place, the Royal and the Seguier have τὸ τότε; Gobler's and Felckmann's 1, καὶ ὁ Ἰησοῦς; the others and the printed editions, καὶ τό τε. Next likewise the Royal and the Seguier have προείρητο, as do the English, Felckmann's 1 and Ottoboni's; but the others, προείρηται. Likewise in the same place Royal 1 and the Seguier: ὅτι ἐγένετο δέ, etc.

(6*) ‹anchor: ἀνεωθῆναι› · call in col 537 Forte leg. ἀνεῳχθῆναι. Edit. Patrol.

Perhaps read ἀνεῳχθῆναι ("to be opened"). Editor of the Patrologia.

(printed under page 285)

(7) ‹anchor: σωματικῷ εἴδει, ὡσεὶ› · call in col 537

Reg. 1, Seg., ὡς. Ibid. quae sequuntur verba, καὶ δῆλον usque ad σημαινόμενον, absunt a Reg. 2, Gobl. et Felckm. 1, Anglic., ἦν item deest in Reg. 1.

Royal 1 and the Seguier: ὡς. In the same place the words that follow, from καὶ δῆλον to σημαινόμενον, are absent from Royal 2, Gobler's, Felckmann's 1 and the English; ἦν is likewise wanting in Royal 1.

(printed under page 285)

(8) ‹anchor: ἐπ' αὐτῷ προσθήκης› · call in col 537

Sic primus codex Regius, Seg. Goblerian. et Felckm. 1. Caeteri et editi, κἂν ὅταν. Mox Reg. 1, Seg., τῆς ἐν αὐτῷ προσθήκης. Paulo post Anglican. Basil., ἔχον. Caeteri et editi, ἔχων.

So the first Royal codex, the Seguier, Gobler's and Felckmann's 1. The others and the printed editions: κἂν ὅταν. Next, Royal 1 and the Seguier: τῆς ἐν αὐτῷ προσθήκης. A little after, the English and the Basel: ἔχον. The others and the printed editions: ἔχων.

(printed under page 285)

(9) ‹anchor: τὸ προταθὲν ὑμῖν› · call in col 537

Seg., προταθέν. Reg. 1, προσταθέν. Reg. 2, προτεθέν. Alii et editi, προστεθέν. Mox Reg. 1, Seg., ηὕρετε. Reg. 2, γὰρ ηὕρατε, item Anglican. Basil. sed sine particul. γάρ. Paulo post, ἐπ' deest in Regio 2, πλὴν a Gobl. et Felckm. 1, et γε a Reg. 1, Seg.

The Seguier: προταθέν. Royal 1: προσταθέν. Royal 2: προτεθέν. The others and the printed editions: προστεθέν. Next, Royal 1 and the Seguier: ηὕρετε. Royal 2: γὰρ ηὕρατε, and likewise the English and the Basel, but without the particle γάρ. A little after, ἐπ' is wanting in Royal 2, πλήν in Gobler's and Felckmann's 1, and γε in Royal 1 and the Seguier.

(printed under page 285)

Footnotes

(73) ‹anchor: not visible› · call in col 538

Joan. XIV, 6.

John 14:6.

(printed under page 285)

(74) ‹anchor: not visible› · call in col 538

Galat. III, 2.

Gal. 3:2.

(printed under page 285)

(75) ‹anchor: exstinguere (call at the top edge of the crop)› · call in col 538

I Thess. V, 19.

1 Thess. 5:19.

(printed under page 285)

(76) ‹anchor: a Jordane› · call in col 538

Luc. IV, 1.

Luke 4:1.

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Matth. IV, 1.

Matt. 4:1.

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Luc. III, 21, 22.

Luke 3:21–22.

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Footnotes

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Gen. I, 2.

Gen. 1:2.

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Gen. VI, 3.

Gen. 6:3.

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Num. XI, 29.

Num. 11:29.

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Judic. III, 10.

Judg. 3:10.

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Judic. XI, 29.

Judg. 11:29.

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Judic. XIII, 24, 25.

Judg. 13:24–25.

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Judic. XV, 14.

Judg. 15:14.

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Psal. L, 13.

Ps. 50:13 (Vulgate numbering; Heb. 51:11).

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Psal. CXLII, 10.

Ps. 142:10 (Vulgate numbering; Heb. 143:10).

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Isa. LXI, 1.

Isa. 61:1.

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Isa. XXX, 1.

Isa. 30:1.

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Isa. XLVIII, 16.

Isa. 48:16.

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Isa. LIX, 21.

Isa. 59:21.

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Page

other: facing Latin version, not set

PG 26:540

λεγόμενον ἁπλῶς Πνεῦμα, χωρὶς τῆς προειρημένης ἐπ' αὐτῷ προσθήκης, καὶ πλὴν τῆς παρατηρήσεως ἧς γε ἐμνημονεύσαμεν. Ἀλλ' οὐκ ἂν εἴποιτε· οὐ γὰρ εὑρήσετε γεγραμμένον. Ἀλλ' ἐν μὲν τῇ Γενέσει γέγραπται, « Καὶ Πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος· » καὶ μετ' ὀλίγα· « Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας· » ἐν δὲ τοῖς Ἀριθμοῖς λέγει Μωϋσῆς πρὸς τὸν τοῦ Ναυῆ, « Μὴ ζηλοῖς σὺ ἐμέ· καὶ τίς ἂν δῷ τὸν λαὸν Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ Πνεῦμα αὐτοῦ ἐπ' αὐτοὺς, » Καὶ ἐν ταῖς Κριταῖς ἐπὶ μὲν Γοθονιήλ· « Καὶ ἐγένετο ἐπ' αὐτὸν Πνεῦμα Κυρίου, καὶ ἔκρινε τὸν Ἰσραήλ. » Καὶ πάλιν· « Καὶ ἐγένετο ἐπὶ Ἰεφθάε Πνεῦμα Κυρίου. » Περὶ δὲ Σαμψών· « Ἡδρύνθη, φησὶ, τὸ παιδάριον καὶ ηὐλόγησεν αὐτὸ Κύριος· » Καὶ, « Ἤρξατο Πνεῦμα Κυρίου συνεκπορεύεσθαι αὐτῷ· » Καὶ, « Ἥλατο ἐπ' αὐτὸν Πνεῦμα Κυρίου. » Καὶ ὁ μὲν Δαβὶδ ψάλλει· « Τὸ Πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ· » Καὶ πάλιν ἐν τῷ ἑκατοστῷ τεσσαρακοστῷ δευτέρῳ ψαλμῷ· « Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ, ἕνεκεν τοῦ ὀνόματός σου, Κύριε, ζήσεις με. » Ἐν δὲ τῷ Ἡσαΐᾳ γέγραπται· « Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με. » Ἐλέγετο δὲ πρὸ τούτου· « Οὐαὶ, τέκνα ἀποστάται. Τάδε λέγει Κύριος· Ἐποιήσατε βουλὴν οὐ δι' ἐμοῦ, καὶ συνθήκας οὐ διὰ τοῦ Πνεύματός μου, προσθεῖναι ἁμαρτίας ἐφ' ἁμαρτίαις· » καὶ πάλιν· « Ἀκούσατε ταῦτα· Οὐκ ἀπ' ἀρχῆς ἐν κρυφῇ λελάληκα· ἡνίκα ἐγένετο, ἐκεῖ ἤμην· καὶ νῦν Κύριος ἀπέστειλέ με, καὶ τὸ Πνεῦμα αὐτοῦ. » Μετ' ὀλίγα δὲ οὕτω φησί· « Καὶ αὕτη αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη, εἶπε Κύριος, τὸ Πνεῦμα τὸ ἐμὸν, ὅ ἐστιν ἐπὶ σοί· » καὶ αὖθις ἐν τοῖς ἑξῆς ἐπιφέρει λέγων· « Οὐ πρέσβυς, οὐδὲ ἄγγελος, ἀλλ' αὐτὸς ὁ Κύριος ἔσωσεν αὐτοὺς, διὰ τὸ ἀγαπᾶν αὐτοὺς, καὶ φείδεσθαι αὐτῶν· αὐτὸς ἐλυτρώσατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς, καὶ ὕψωσεν αὐτοὺς πάσας τὰς

called simply "Spirit", without the addition to it mentioned before, and apart from the observation which we have recalled. But you could not say so; for you will not find it written. On the contrary, in Genesis it is written: "And the Spirit of God was borne above the water"; and a little after: "My Spirit shall not remain in these men, because they are flesh"; and in Numbers Moses says to the son of Nave: "Are you jealous for me? And who will grant that the Lord's people be prophets, when the Lord gives His Spirit upon them?" And in Judges, of Gothoniel: "And the Spirit of the Lord came upon him, and he judged Israel." And again: "And the Spirit of the Lord came upon Jephthah." And of Samson: "The child grew, it says, and the Lord blessed him"; and, "The Spirit of the Lord began to go forth with him"; and, "The Spirit of the Lord leapt upon him." And David sings: "Take not Thy Holy Spirit from me"; and again in the hundred and forty-second psalm: "Thy good Spirit shall lead me in an upright land; for Thy name's sake, O Lord, Thou shalt quicken me." And in Isaiah it is written: "The Spirit of the Lord is upon me, because of which He has anointed me." And before this it was said: "Woe, apostate children. Thus says the Lord: You have taken counsel, not through Me, and made covenants, not through My Spirit, to add sins to sins"; and again: "Hear these things: I have not spoken in secret from the beginning; when it came to pass, I was there; and now the Lord has sent me, and His Spirit." And a little after he says thus: "And this is My covenant with them, said the Lord: My Spirit, which is upon you"; and once more, in what follows, he goes on, saying: "Not an envoy, nor an angel, but the Lord Himself saved them, because He loved them and spared them; He Himself redeemed them, and took them up, and lifted them up all the

Editors' notes and page, col. 540

Footnotes

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Τούτοις omittit Reg.

The Royal omits τούτοις.

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Τοῦ deest in Reg. 1, Seg. Gobl. et Felckm. 1. Ibid. Seg., σύ με. Item ibid. Gobl. et Felckm. 1. Μὴ ζηλοῦ. Mox ἂν abest a Reg. 1, Seg., nec legitur num. 11, 29. Iidem et Gobl. et Felckm. 1, δώη. Seg. Gobl. et Felckm. 1, ibid., τῷ λαῷ. Artic. τόν, quem Regii habent, ab aliis et editis abest. Ibidem mox, αὐτοῦ Reg. 2 omittit.

Τοῦ is wanting in Royal 1, the Seguier, Gobler's and Felckmann's 1. In the same place the Seguier: σύ με. Likewise in the same place Gobler's and Felckmann's 1: Μὴ ζηλοῦ ("Do not be jealous"). Next, ἄν is absent from Royal 1 and the Seguier, nor is it read at Num. 11:29. The same, and Gobler's and Felckmann's 1: δώη. The Seguier, Gobler's and Felckmann's 1, in the same place: τῷ λαῷ. The article τόν, which the Royal codices have, is absent from the others and the printed editions. In the same place, shortly after, Royal 2 omits αὐτοῦ.

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Goblerian. et Felck. 1, Καὶ ἐν τοῖς Κριταῖς, Ἐγένετο Πνεῦμα Κυρίου ἐπὶ Γοθονιήλ, καὶ ἔκρινε, etc. Ibid. pro ἐπ' αὐτόν, Reg. 2 habet ἐπὶ Γοθονιήλ. In Seguerian. et Regiis deest ἐπ' αὐτόν, et καί ante ἐγένετο in Seguer. et Regio 1, ut et mox seq. καὶ πάλιν. Ibid. mox Gobler. et Felc. 1, Ἰέφθ.

Gobler's and Felckmann's 1: "And in Judges: The Spirit of the Lord came upon Othniel, and he judged," etc. In the same place Royal 2 has ἐπὶ Γοθονιήλ for ἐπ' αὐτόν. In the Seguier and the Royal codices ἐπ' αὐτόν is wanting, and καί before ἐγένετο in the Seguier and Royal 1, as also καὶ πάλιν just after. In the same place, shortly after, Gobler's and Felckmann's 1: Ἰέφθ.

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Seguer. Gobl. et Felc. 1, ἐπί. Et paulo post, iidem et Regius 1, ηὐλόγησεν αὐτό, ut legitur quoque Jud. XIII, 24. Alii et editi, αὐτόν. Ibid. Gobler. et Felc. 1, συμπορεύεσθαι.

The Seguier, Gobler's and Felckmann's 1: ἐπί. And a little after, the same and Royal 1: ηὐλόγησεν αὐτό, as is also read at Judg. 13:24. The others and the printed editions: αὐτόν. In the same place Gobler's and Felckmann's 1: συμπορεύεσθαι.

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Gobl. et Felc. 1, καὶ Δαβίδ· Τὸ Πνεῦμα, etc., et mox, καὶ πάλιν· Τὸ Πνεῦμά σου, etc. Vox ψαλμῷ deest in Reg. 2. Editi post vocem ψαλμῷ, addunt, λέγει, καί, quod a Regiis mss. Seguer. Gobler. et Felckm. 1, abest. Ibid. omnes mss., γῇ εὐθείᾳ, ubi editi, τῇ εὐθείᾳ, ut apud LXX legitur. Sequentia verba usque ad ζήσεις με desunt in Gobl. et Felc. 1. Haec ultima, ζήσεις με, exstant tantum in Reg. 1, Seguer.

Gobler's and Felckmann's 1: καὶ Δαβίδ· Τὸ Πνεῦμα, etc., and shortly after, καὶ πάλιν· Τὸ Πνεῦμά σου, etc. The word ψαλμῷ is wanting in Royal 2. The printed editions add λέγει, καί after the word ψαλμῷ, which is absent from the Royal manuscripts, the Seguier, Gobler's and Felckmann's 1. In the same place all the manuscripts have γῇ εὐθείᾳ, where the printed editions have τῇ εὐθείᾳ, as is read in the Septuagint. The words following, up to ζήσεις με, are wanting in Gobler's and Felckmann's 1. These last, ζήσεις με, are found only in Royal 1 and the Seguier.

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Γέγραπται deest in Gobl. et Felc. 1; iidem omittunt, Ἐλέγετο δὲ πρὸ τούτου, cujus loco part. καί habent. Mox καί ante οὐ δι' ἐμοῦ, et διὰ Πνεύματός μου, addunt Anglic. Basil. Felc. 2, et editi. Ibid. Reg. 2, δι' ἐμέ.

Γέγραπται is wanting in Gobler's and Felckmann's 1; the same omit Ἐλέγετο δὲ πρὸ τούτου, having the particle καί in its place. Next, the English, the Basel, Felckmann's 2 and the printed editions add καί before οὐ δι' ἐμοῦ, and διὰ Πνεύματός μου. In the same place Royal 2: δι' ἐμέ.

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Sic Reg. 1, Seguer. et Graecus Scripturae textus. Editi, ἁμαρτίαν. Mox Reg. 1, Seguer. Gobl. Felc. 1, Ottob. et textus Scripturae Graecus, ἀκούσατε ταῦτα. Caeteri et editi, ἀκούσατε πάντα ταῦτα. Mox item ὑμῖν post λελάληκα addunt editi, sed abest a mss. Regiis et Seguer., ut et a Graeco Scripturae textu, in quo item mox et in Reg. 1, Seguer. legitur ἀπέστειλε. In aliis vero et editis, ἀπέσταλκε.

So Royal 1, the Seguier and the Greek text of Scripture. The printed editions: ἁμαρτίαν. Next, Royal 1, the Seguier, Gobler's, Felckmann's 1, Ottoboni's and the Greek text of Scripture: ἀκούσατε ταῦτα ("hear these things"). The others and the printed editions: ἀκούσατε πάντα ταῦτα ("hear all these things"). Next likewise the printed editions add ὑμῖν after λελάληκα, but it is absent from the Royal manuscripts and the Seguier, as also from the Greek text of Scripture, in which likewise, shortly after, as in Royal 1 and the Seguier, ἀπέστειλε is read. But in the others and the printed editions, ἀπέσταλκε.

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Reg. 2, καί hic addit. Idem mox habet αὕτη ἐστὶν ἡ παρ' ἐμοῦ, etc. Paulo post Reg. 1, Seguer. Gobler. et Felc. 1, et Graecus Scripturae textus, τὸ Πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί, etc. Caeteri et editi ὅ omittunt. Ibid. Goblerianus, καὶ πάλιν· Οὐ πρέσβυς, etc.

Royal 2 adds καί here. The same, shortly after, has αὕτη ἐστὶν ἡ παρ' ἐμοῦ, etc. A little after, Royal 1, the Seguier, Gobler's, Felckmann's 1 and the Greek text of Scripture: τὸ Πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί, etc. The others and the printed editions omit ὅ. In the same place Gobler's: καὶ πάλιν· Οὐ πρέσβυς, etc.

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Sic Reg. 1, Seguer. Gobler. Felc. 1, et Graecus Script. textus. Alii et editi omittunt καὶ ἀνέλα- (continues)

So Royal 1, the Seguier, Gobler's, Felckmann's 1 and the Greek text of Scripture. The others and the printed editions omit καὶ ἀνέλα[βεν] (continues)

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Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 540
marginal letters: A ‹λεγόμενον ἁπλῶς Πνεῦμα›; B ‹καὶ ηὐλόγησεν (13) αὐτὸ›; C ‹ἤμην· καὶ νῦν Κύριος›; D ‹footnote (15), "omittunt, Ἐλέγετο"›
old-edition numerals: (none)

PG 26:541

ἡμέρας τοῦ αἰῶνος· αὐτοὶ δὲ ἠπείθησαν, καὶ παρώξυναν τὸ Πνεῦμα τὸ ἅγιον αὐτοῦ, καὶ ἐστράφη αὐτοῖς εἰς ἔχθραν. » Ἰεζεχιὴλ δὲ οὕτω λέγει· « Καὶ ἀνέλαβέ με Πνεῦμα, καὶ ἤγαγέ με εἰς γῆν Χαλδαίων εἰς τὴν αἰχμαλωσίαν, ἐν ὁράσει, ἐν Πνεύματι Θεοῦ. » Ἐν δὲ τῷ Δανιήλ· « Ἐξήγειρεν ὁ Θεὸς τὸ Πνεῦμα τὸ ἅγιον παιδαρίου νεωτέρου, ᾧ ὄνομα Δανιὴλ, καὶ ἀνεβόησε φωνῇ μεγάλῃ· Καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος ταύτης. » Καὶ ὁ μὲν Μιχαίας φησίν· « Οἶκος Ἰακὼβ παρώξυνε Πνεῦμα Κυρίου. » Καὶ διὰ τοῦ Ἰωὴλ ὁ Θεός φησι· « Καὶ ἔσται μετὰ ταῦτα, καὶ ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα. » Καὶ διὰ τοῦ Ζαχαρίου δὲ πάλιν, Θεοῦ φωνή ἐστι λέγοντος· « Πλὴν τοὺς λόγους μου καὶ τὰ νόμιμά μου δέχεσθε, ὅσα ἐγὼ ἐντέλλομαι ἐν Πνεύματί μου τοῖς δούλοις μου, τοῖς προφήταις. » Ὅτε καὶ αἰτιώμενος ὁ προφήτης τὸν λαὸν, μετ' ὀλίγα ἔλεγε· « Καὶ τὴν καρδίαν αὐτῶν ἔταξαν ἀπειθῆ τοῦ μὴ εἰσακούειν τοῦ νόμου μου, καὶ τοὺς λόγους οὓς ἐξαπέστειλε Κύριος παντοκράτωρ ἐν Πνεύματι αὐτοῦ ἐν χερσὶ τῶν προφητῶν τῶν ἔμπροσθεν. » Καὶ ταῦτα μὲν ἐκ τῶν Παλαιῶν ἀναλέξαντες, εἰρήκαμεν ὀλίγα.

days of the age; but they disobeyed, and provoked His Holy Spirit, and He was turned to enmity against them." And Ezekiel speaks thus: "And the Spirit took me up, and brought me into the land of the Chaldeans, into the captivity, in a vision, in the Spirit of God." And in Daniel: "God stirred up the holy spirit of a young boy, whose name was Daniel, and he cried out with a loud voice: I am clean of the blood of this woman." And Micah says: "The house of Jacob provoked the Spirit of the Lord." And through Joel God says: "And it shall be after these things, that I will pour out of My Spirit upon all flesh." And through Zechariah again it is the voice of God saying: "But receive My words and My ordinances, all that I command by My Spirit to My servants the prophets." When, too, the prophet, blaming the people, said a little after: "And they made their heart disobedient, so as not to hearken to My law and to the words which the Lord Almighty sent forth by His Spirit by the hands of the former prophets." These few things, then, we have gathered from the Old [Testament] and spoken.

6. Ἐρωτήσατε δὲ καὶ ὑμεῖς περὶ τῶν ἐν τοῖς Εὐαγγελίοις, καὶ ὧν ἔγραψαν οἱ ἀπόστολοι, καὶ ἀκούσεσθε πῶς κἀκεῖ, πλείστης οὔσης διαφορᾶς πνευμάτων, κατ' ἐξαίρετον τὸ Πνεῦμα τὸ ἅγιον οὐχ ἁπλῶς Πνεῦμα, ἀλλὰ μετὰ προσθήκης, ἧς εἴπομεν, ὀνομάζεται. Ὁ μὲν οὖν Κύριος ἡνίκα, καθὰ προεῖπον, ἀνθρωπίνως ἐβαπτίζετο, δι' ἣν ἐφόρει σάρκα, λέγεται καταβεβηκέναι ἐπ' αὐτὸν τὸ Πνεῦμα τὸ ἅγιον· τοῦτο διδοὺς μὲν τοῖς μαθηταῖς, ἔλεγε· « Λάβετε Πνεῦμα ἅγιον· » ἐδίδασκε δὲ αὐτούς· « Ὁ Παράκλητος τὸ Πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα. » Καὶ μετ' ὀλίγα περὶ τοῦ αὐτοῦ ἔλεγεν· « Ὅταν ἔλθῃ ὁ Παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρὸς, τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· » καὶ πάλιν· « Οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα

6. But you too, ask about what is in the Gospels and what the apostles wrote, and you will hear how there also, though there is very great difference of spirits, the Holy Spirit in a special way is named not simply "Spirit", but with the addition of which we spoke. So the Lord, when, as I said before, He was baptized in human fashion because of the flesh which He wore, the Holy Spirit is said to have descended upon Him; and giving Him to the disciples, He said: "Receive the Holy Spirit"; and He taught them: "The Paraclete, the Holy Spirit, Whom the Father will send in My name, He will teach you all things." And a little after He said concerning the same: "When the Paraclete comes, Whom I will send you from the Father, the Spirit of truth, Who proceeds from the Father, He will bear witness concerning Me"; and again: "For it is not you who speak, but the Spirit

Editors' notes and page, col. 541

Footnotes

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Sic Reg. 1, Seguer. In Gobler. autem et Felckm. 1, Καὶ Ἰεζεχιὴλ, καὶ ἀνέλαβε, etc. Alii et editi, Καὶ ὁ Ἐζεχιὴλ οὕτω λέγει, etc. Mox Gobler. et Felck. 1, ἀνήγαγε. Mox item Regii mss. et Seg. edit. Commel. nec non Graecus Script. textus, γῆν Χαλδαίων. Alii τήν pro γῆν. Iidem Regii, Seguer. et Graecus Script. textus, εἰς τὴν αἰχμαλωσίαν, quae omittunt Reg. 2, Ottob. et edit. Commel. Ab aliis solus art. τήν abest.

So Royal 1 and the Seguier. But in Gobler's and Felckmann's 1: Καὶ Ἰεζεχιὴλ, καὶ ἀνέλαβε ("And Ezekiel: and he took up"), etc. The others and the printed editions: Καὶ ὁ Ἐζεχιὴλ οὕτω λέγει ("And Ezekiel says thus"), etc. Next, Gobler's and Felckmann's 1: ἀνήγαγε. Next likewise the Royal manuscripts, the Seguier, the Commelin edition, and also the Greek text of Scripture: γῆν Χαλδαίων ("the land of the Chaldaeans"). The others have τήν for γῆν. The same Royal codices, the Seguier and the Greek text of Scripture have εἰς τὴν αἰχμαλωσίαν, which Royal 2, Ottoboni's and the Commelin edition omit. From the others the article τήν alone is absent.

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Sic Reg. 1, Seguer. Basil. et Graecus Script. textus: caeteri et editi, αὐτῆς. Mox Reg. 1, μέν omittit: Gobler. et Felckm. 1, ὁ μέν. Ibid. Graec. Script. textus, παρώργιζε. Paulo post, Reg. 1, Seguer. Gobl. Felc. 1, Graecus Scripturae textus, καὶ ἐκχεῶ. Alii et editi καί omittunt.

So Royal 1, the Seguier, the Basel and the Greek text of Scripture; the others and the printed editions: αὐτῆς. Next, Royal 1 omits μέν; Gobler's and Felckmann's 1: ὁ μέν. In the same place the Greek text of Scripture: παρώργιζε. A little after, Royal 1, the Seguier, Gobler's, Felckmann's 1 and the Greek text of Scripture: καὶ ἐκχεῶ. The others and the printed editions omit καί.

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Sic Reg. 1, Seguer. At Gobler. et Felc. 1 δέ omittunt, et Reg. 2, τοῦ. Alii autem et editi, Διὰ δὲ τοῦ Ζαχαρίου πάλιν. Paulo post has voces ἐν Πνεύματί μου habent Reg. 1, Seguer. Gobler. Felck. 1, et Graecus Scripturae textus: alii et editi omittunt. Ibid. ὅτε ev mox μετ' ὀλίγα desunt in Goblerian. et Felckm. 1.

So Royal 1 and the Seguier. But Gobler's and Felckmann's 1 omit δέ, and Royal 2 omits τοῦ. The others and the printed editions: Διὰ δὲ τοῦ Ζαχαρίου πάλιν ("And again through Zechariah"). A little after, Royal 1, the Seguier, Gobler's, Felckmann's 1 and the Greek text of Scripture have the words ἐν Πνεύματί μου ("in my Spirit"); the others and the printed editions omit them. In the same place ὅτε and [printed "ev", for et], shortly after, μετ' ὀλίγα are wanting in Gobler's and Felckmann's 1.

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Sic Reg. 1 et 2, Seguer. Gobler. Felckm. 1. Graecus Scripturae textus. Caeteri et editi, σου.

So Royal 1 and 2, the Seguier, Gobler's and Felckmann's 1, and the Greek text of Scripture. The others and the printed editions: σου.

(printed under page 287)

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Sic Reg. 1, Seg. Gobl., Felc. 1. At Reg. 2, καὶ τῶν Εὐαγγελίων καὶ ὧν, etc. Ottob., ἐκ τῶν Εὐαγγελίων καὶ ὧν. Alii et editi, περὶ τῶν Εὐαγγελίων, ὧν, etc.

So Royal 1, the Seguier, Gobler's and Felckmann's 1. But Royal 2: καὶ τῶν Εὐαγγελίων καὶ ὧν, etc. Ottoboni's: ἐκ τῶν Εὐαγγελίων καὶ ὧν. The others and the printed editions: περὶ τῶν Εὐαγγελίων, ὧν, etc.

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Μέν abest a Gobler. et Felckm. 1, qui iidem paulo post, ἐδίδασκε δὲ λέγων· Τὸ Πνεῦμα τὸ ἅγιον, ἐκεῖνο, etc.

Μέν is absent from Gobler's and Felckmann's 1, which likewise, a little after, have ἐδίδασκε δὲ λέγων· Τὸ Πνεῦμα τὸ ἅγιον, ἐκεῖνο ("and he taught, saying: The Holy Spirit, that one"), etc.

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(25) ‹anchor: ὁ Παράκλητος› · call in col 541

Sic Reg. 1, Seguer. Alii et editi ἔλεγεν omittunt. Ibid. pro μετ' ὀλίγα, Gobl. et Felck. 1, habent πάλιν. Item haec verba ὅταν ἔλθῃ, etc., usque ad παρὰ τοῦ Πατρός, habent Reg. 1, Seguer. Gobler. Felck. 1, Anglic., omittunt vero alii et ed. Commel. Ibid. Anglic. addit καί ante τὸ Πνεῦμα τῆς ἀληθείας.

So Royal 1 and the Seguier. The others and the printed editions omit ἔλεγεν. In the same place Gobler's and Felckmann's 1 have πάλιν for μετ' ὀλίγα. Likewise these words, from ὅταν ἔλθῃ, etc., to παρὰ τοῦ Πατρός, are had by Royal 1, the Seguier, Gobler's, Felckmann's 1 and the English, but the others and the Commelin edition omit them. In the same place the English adds καί before τὸ Πνεῦμα τῆς ἀληθείας.

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(26) ‹anchor: Οὐ γὰρ ὑμεῖς› · call in col 541

Reg. 1, Seg., οὐχ ὑμεῖς. Haec autem verba, καὶ πάλιν· Οὐ γὰρ ὑμεῖς, etc., usque ad sequentia ἡ βασιλεία τοῦ Θεοῦ, in mss. Reg. 1, Seguer. Gobl. Felc. 1, exstant post ista quae infra sequuntur, καὶ τοῦ ἁγίου Πνεύματος.

Royal 1 and the Seguier: οὐχ ὑμεῖς. These words, moreover, from καὶ πάλιν· Οὐ γὰρ ὑμεῖς, etc., up to the following ἡ βασιλεία τοῦ Θεοῦ, stand in the manuscripts Royal 1, the Seguier, Gobler's and Felckmann's 1 after the words that follow below, καὶ τοῦ ἁγίου Πνεύματος.

(printed under page 287)

Footnotes

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Isa. LXIII, 9, 10.

Isa. 63:9–10.

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Ezech. XI, 24.

Ezek. 11:24.

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Dan. XIII, 45.

Dan. 13:45 (Susanna 45).

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Mich. II, 7.

Mic. 2:7.

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Joel II, 28.

Joel 2:28.

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Zachar. I, 6.

Zech. 1:6.

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Zachar. VII, 12.

Zech. 7:12.

(printed under page 287)

(99) ‹anchor: descendisse Spiritus sanctus› · call in col 542

Joan. I, 32.

John 1:32.

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(1) ‹anchor: Accipite Spiritum sanctum› · call in col 542

Joan. XX, 22.

John 20:22.

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(2) ‹anchor: docebit omnia› · call in col 542

Joan. XIV, 26.

John 14:26.

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(3) ‹anchor: perhibebit de me› · call in col 542

Joan. XV, 26.

John 15:26.

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(4) ‹anchor: loquitur in vobis› · call in col 542

Matth. X, 20.

Matt. 10:20.

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Footnotes

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Luc. XI, 20.

Luke 11:20.

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Matth. XXVIII, 19.

Matt. 28:19.

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Act. I, 4.

Acts 1:4.

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Act. II, 1-5.

Acts 2:1–5.

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Act. VIII, 17.

Acts 8:17.

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Act. XXI, 11.

Acts 21:11.

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Act. XX, 28.

Acts 20:28.

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(12) ‹anchor: rapuit Philippum› · call in col 543

Act. VIII, 39.

Acts 8:39.

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(13) ‹anchor: posteriores glorias› · call in col 543

I Petr. I, 9-11.

1 Pet. 1:9–11.

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(14) ‹anchor: dedit nobis› · call in col 543

I Joan. IV, 13.

1 John 4:13.

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Page

other: facing Latin version, not set

PG 26:544

τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν· » καὶ μετ' ὀλίγα· « Εἰ δὲ ἐν Πνεύματι Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. » Καὶ τὴν μὲν πᾶσαν θεολογίαν καὶ τὴν ἡμῶν τελείωσιν, ἐν ᾗ συνῆπτεν ἡμᾶς ἑαυτῷ καὶ δι' ἑαυτοῦ τῷ Πατρὶ, ἐν τούτῳ συμπληρῶν, παρήγγειλε τοῖς μαθηταῖς· « Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος· » ἐπαγγειλάμενος δὲ αὐτοῖς αὐτὸ πέμψειν, « παρήγγειλεν ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι· » καὶ μεθ' ἡμέρας ὀλίγας, « Ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς, ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό· καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσεν ὅλον τὸν οἶκον, οὗ ἦσαν καθήμενοι· καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, καὶ ἐκάθισαν ἐφ' ἕνα ἕκαστον αὐτῶν· καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. » Ἔνθεν οὖν καὶ διὰ μὲν τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων ἐδίδοτο τοῖς ἀναγεννωμένοις τὸ Πνεῦμα τὸ ἅγιον· Ἄγαβος δέ τις προεφήτευσεν ἐν τούτῳ λέγων· « Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον· » ὁ δὲ Παῦλος· « Ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν τὴν Ἐκκλησίαν τοῦ Θεοῦ, ἣν περιεποιήσατο διὰ τοῦ ἰδίου αἵματος· » τοῦ τε εὐνούχου βαπτισθέντος, « Ἥρπασε Πνεῦμα Κυρίου τὸν Φίλιππον. » Καὶ Πέτρος ἔγραψε· « Κομιζόμενοι τὸ τέλος τῆς πίστεως, σωτηρίαν ψυχῶν· περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύνησαν προφῆται, οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, ἐρευνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδηλοῦτο ἐν αὐτοῖς Πνεῦμα Χριστοῦ, προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα, καὶ τὰς μετὰ ταῦτα δόξας. » Καὶ ὁ μὲν Ἰωάννης ἐπέστειλεν· « Ἐν τούτῳ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ ἔδωκεν ἡμῖν· » ὁ δὲ Παῦλος γράφει Ῥωμαίοις μέν· « Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν

of your Father that speaks in you"; and a little after: "But if I cast out the demons by the Spirit of God, then the kingdom of God has come upon you." And the whole of theology, and our perfecting, in which He joined us to Himself and through Himself to the Father, He completed in this when He charged the disciples: "Go, make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit"; and having promised to send Him to them, "He charged them not to depart from Jerusalem"; and after a few days, "When the day of Pentecost was being fulfilled, they were all together in the same place; and suddenly there came from heaven a sound, as of a violent wind rushing, and it filled the whole house where they were sitting; and there appeared to them tongues as of fire, parting asunder, and it sat upon each one of them; and they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance." From that time, then, through the laying on of the apostles' hands the Holy Spirit was given to those who were reborn; and a certain Agabus prophesied by Him, saying: "Thus says the Holy Spirit"; and Paul: "In which the Holy Spirit has made you bishops, to shepherd the Church of God, which He purchased through His own blood"; and when the eunuch had been baptized, "The Spirit of the Lord caught away Philip." And Peter wrote: "Receiving the end of your faith, the salvation of souls; concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that was to come to you, searching what time or what manner of time the Spirit of Christ in them was signifying, when it testified beforehand the sufferings of Christ and the glories that should follow." And John wrote in his letter: "By this we know that we abide in Him, and He in us, because He has given us of His Spirit"; and Paul writes to the Romans: "But you are not in the flesh but in the spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not His. But if Christ is in you, the body indeed is dead

Editors' notes and page, col. 544

Footnotes

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Sic Regii, Seguer. Ottob. Editi autem et alii, ἡμᾶς.

So the Royal codices, the Seguier and Ottoboni's. But the printed editions and the others: ἡμᾶς.

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Regii et Seguerian., μαθηταῖς τά· Πορευθέντες, etc.

The Royal codices and the Seguier: μαθηταῖς τά· Πορευθέντες ("to the disciples the words: Go"), etc.

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Reg. 1, Seguer. τοῖς μαθηταῖς. Haec autem verba ἐπαγγειλάμενος usque ad μεθ' ἡμέρας ὀλίγας omittunt Gobler. et Felckm. 1, quorum loco solam partic. καί hoc modo habent: καὶ ἐν τῷ συμπληροῦσθαι, etc.

Royal 1 and the Seguier: τοῖς μαθηταῖς. These words, from ἐπαγγειλάμενος to μεθ' ἡμέρας ὀλίγας, Gobler's and Felckmann's 1 omit, having in their place only the particle καί, in this manner: καὶ ἐν τῷ συμπληροῦσθαι, etc.

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Reg. 1, Seguer. Gobler. et Felc. 1, ὁμοθυμαδόν.

Royal 1, the Seguier, Gobler's and Felckmann's 1: ὁμοθυμαδόν ("with one accord").

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Reg. 1, Seguer. ἐκάθισεν, qui iidem mox, πάντες.

Royal 1 and the Seguier: ἐκάθισεν; the same, shortly after, πάντες.

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Reg. 1, Seguerianus, Ἔνθεν λοιπὸν μὲν διὰ τῆς, etc.

Royal 1 and the Seguier: Ἔνθεν λοιπὸν μὲν διὰ τῆς, etc.

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(33) ‹anchor: Ἐν ᾧ ὑμᾶς› · call in col 544

Ἐν ᾧ ὑμᾶς omittunt Reg. 1, Seguer. Gobler. et Felc. 1.

Royal 1, the Seguier, Gobler's and Felckmann's 1 omit Ἐν ᾧ ὑμᾶς.

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(34) ‹anchor: τὴν Ἐκκλησίαν τοῦ Θεοῦ› · call in col 544

Reg. 1, Κυρίου. At Seguer. Gobl. et Felc. 1, Χριστοῦ.

Royal 1: Κυρίου ("of the Lord"). But the Seguier, Gobler's and Felckmann's 1: Χριστοῦ ("of Christ").

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(35) ‹anchor: Πνεῦμα Κυρίου› · call in col 544

Κυρίου abest a Reg. 2. Mox idem et Reg. 1, Seg., ἔγραφε.

Κυρίου is absent from Royal 2. Next, the same and Royal 1 and the Seguier: ἔγραφε.

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(36) ‹anchor: τῆς εἰς ὑμᾶς› · call in col 544

Regii et Seguer., ἡμᾶς.

The Royal codices and the Seguier: ἡμᾶς.

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(37) ‹anchor: Πνεῦμα Χριστοῦ› · call in col 544

Sic omnes mss. praeter Felc. 2 et Reg. 2, qui, ut Graecus Scripturae textus, ἐδήλου τὸ ἐν αὐτοῖς. Mox Regii, Seguer. Gobler. et Felck. 1, προμαρτυρούμενον. Ibid. Gobler. et Felc. 1, παθήματα, Καὶ Ἰωάννης· Ἐν τούτῳ, etc. Item ibidem Basili., ἐπέστελλεν.

So all the manuscripts except Felckmann's 2 and Royal 2, which, like the Greek text of Scripture, have ἐδήλου τὸ ἐν αὐτοῖς. Next, the Royal codices, the Seguier, Gobler's and Felckmann's 1: προμαρτυρούμενον. In the same place Gobler's and Felckmann's 1: παθήματα, Καὶ Ἰωάννης· Ἐν τούτῳ, etc. Likewise in the same place the Basel: ἐπέστελλεν.

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(38) ‹anchor: οἰκεῖ ἐν ὑμῖν› · call in col 544

Basiliensis, Anglic., ἐνοικεῖ. Quae ibidem sequuntur usque ad Χριστὸς ἐν ὑμῖν habent Regii, Seguer. Anglic. Gobler. et Felc. 1, et vertit Nannius: caeteri et editi omittunt. Ibid. mox Regii et Seguer. nec non Graecus Scripturae textus, δι' ἁμαρτίαν. Alii et editi, διὰ τὴν ἁμαρτίαν.

The Basel and the English: ἐνοικεῖ. What follows in the same place, up to Χριστὸς ἐν ὑμῖν, the Royal codices, the Seguier, the English, Gobler's and Felckmann's 1 have, and Nannius translated it; the others and the printed editions omit it. In the same place, shortly after, the Royal codices, the Seguier and also the Greek text of Scripture: δι' ἁμαρτίαν. The others and the printed editions: διὰ τὴν ἁμαρτίαν.

(printed under page 288)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 544
marginal letters: A ‹μα τοῦ Πατρὸς ὑμῶν›; B ‹οὗ ἦσαν καθήμενοι›; C ‹τέλος τῆς πίστεως›; D ‹footnote (34)›
old-edition numerals: (none)

PG 26:545

δι' ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος Ἰησοῦν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν Ἰησοῦν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν· » Κορινθίοις δέ· « Τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ. Τίς γὰρ οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ Πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ, ἵνα ἴδωμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν· » καὶ μετ' ὀλίγα· « Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; » Καὶ πάλιν· « Ἀλλ' ἀπελούσασθε, ἀλλ' ἡγιάσθητε, ἀλλ' ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι Θεοῦ ἡμῶν· » καὶ πάλιν· « Ταῦτα δὲ πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται· » καὶ πάλιν· « Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν· οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. » Ὅρα δὲ πῶς καὶ Γαλάταις ἐπιστέλλει λέγων· « Ἵνα ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως· » καὶ πάλιν· « Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον· Ἀββᾶ ὁ Πατήρ. Ὥστε οὐκέτι εἶ δοῦλος, ἀλλὰ υἱός. Εἰ δὲ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. » Τοῖς δὲ Ἐφεσίοις οὕτως ἔλεγε· « Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως· » καὶ πάλιν· « Σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ Πνεύματος, ἐν τῷ συνδέσμῳ τῆς εἰρήνης. » Πρὸς δὲ Φιλιππησίους ἐπαῤῥησιάζετο γράφων· « Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ εἴτε προφάσει, εἴτε ἀληθείᾳ Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι. Οἶδα γὰρ, ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ, κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ

because of sin, but the spirit is life because of righteousness. And if the Spirit of Him Who raised Jesus dwells in you, He Who raised Christ Jesus from the dead will give life also to your mortal bodies through His Spirit Who dwells in you.” And to the Corinthians: “For the Spirit searches all things, even the depths of God. For who knows the things of a man except the spirit of the man which is in him? So also no one has known the things of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit which is from God, that we may see the things freely given to us by God”; and a little after: “Do you not know that you are God’s temple, and that the Spirit of God dwells in you?” And again: “But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God”; and again: “All these things the one and the same Spirit works, dividing to each one individually as He wills”; and again: “Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom.” And see how he writes to the Galatians too, saying: “That the blessing of Abraham might come in Christ Jesus, that we might receive the promise of the Spirit through faith”; and again: “And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying: Abba, Father. So you are no longer a slave, but a son. And if a son, then an heir of God through Christ.” And to the Ephesians he spoke thus: “And do not grieve the Holy Spirit of God, in Whom you were sealed for the day of redemption”; and again: “Eager to keep the unity of the Spirit in the bond of peace.” And to the Philippians he spoke out boldly, writing: “What then? Only that in every way, whether in pretence or in truth, Christ is proclaimed, and in this I rejoice, yes, and I shall rejoice. For I know that this will turn out for my salvation through your prayer and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope that in nothing

Editors' notes and page, col. 545

Footnotes

(printed under page 289)

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Sic Regii, Seguer. Basiliensis, Anglic. nec non Graecus Scripturae textus: alii et edit. Commel., ἐγείροντος. Ibid. Basil., ἐνοικεῖ. Mox Ἰησοῦν abest a Reg. 1, Seguer.

So the Royal codices, the Seguier, the Basel, the English, and also the Greek text of Scripture; the others and the Commelin edition: ἐγείροντος. In the same place the Basel: ἐνοικεῖ. Next, Ἰησοῦν is absent from Royal 1 and the Seguier.

(printed under page 289)

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Reg. 1, Seguer. Τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ, etc. Haec autem usque ad ἐν αὐτῷ absunt a Gobler. et Felc. 1.

Royal 1 and the Seguier: Τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ("For who among men knows the things of"), etc. These words, up to ἐν αὐτῷ, are absent from Gobler's and Felckmann's 1.

(printed under page 289)

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Τὸ ἐκ deest in Reg. 1, Seguer.

Τὸ ἐκ is wanting in Royal 1 and the Seguier.

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Haec quae sequuntur Οὐκ οἴδατε usque ad Θεοῦ ἡμῶν, καὶ πάλιν, omittunt Regius 2, Ottob. Felck. 2, Basil. et editio Commel.; sed ea habent Regius 1, Seguer. Gobler. et Felck. 1. Leguntur quoque in Anglic. usque ad οἰκεῖ ἐν ὑμῖν.

What follows, from Οὐκ οἴδατε to Θεοῦ ἡμῶν, καὶ πάλιν, Royal 2, Ottoboni's, Felckmann's 2, the Basel and the Commelin edition omit; but Royal 1, the Seguier, Gobler's and Felckmann's 1 have it. It is read also in the English, as far as οἰκεῖ ἐν ὑμῖν.

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Seguer. Gobler. et Felck. 1, ὀνόματι, ut etiam habet Regius 1, sed emendatum est, Πνεύματι.

The Seguier, Gobler's and Felckmann's 1: ὀνόματι ("name"), as Royal 1 also has, but it has been corrected to Πνεύματι ("Spirit").

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Regius 1, μετ' ὀλίγα.

Royal 1: μετ' ὀλίγα.

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Καὶ πάλιν, etc., usque ad ὅρα δὲ πῶς, absunt a Gobler. et Felck. 1, qui ibid. habent καὶ Γαλάταις πάλιν· Ἵνα, etc. Ibid. pro his verbis, οὗ δὲ τὸ Πνεῦμα Κυρίου, Regius 2 habet οὗ δὲ Κύριος. Item ibid. Regius 1 et Seguer. ἐκεῖ omittunt. Mox iidem, Ὅρα δὲ πῶς. Alii et editi, Ὁρᾶτε πῶς.

From Καὶ πάλιν, etc., to ὅρα δὲ πῶς is absent from Gobler's and Felckmann's 1, which have in the same place καὶ Γαλάταις πάλιν· Ἵνα, etc. In the same place, for the words οὗ δὲ τὸ Πνεῦμα Κυρίου ("where the Spirit of the Lord is"), Royal 2 has οὗ δὲ Κύριος ("where the Lord is"). Likewise in the same place Royal 1 and the Seguier omit ἐκεῖ. Next, the same: Ὅρα δὲ πῶς. The others and the printed editions: Ὁρᾶτε πῶς.

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Καὶ πάλιν abest a Regio 1, Seguer. Gobler. et Felck. 1. Ibid. Regius 2, ἔστε νήπιοι.

Καὶ πάλιν is absent from Royal 1, the Seguier, Gobler's and Felckmann's 1. In the same place Royal 2: ἔστε νήπιοι.

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Regius 2, ἡμῶν. Ibid. Gobler. et Felck. 1, ὁ Πατήρ. Καὶ πάλιν Ἐφεσίοις· Μὴ λυπῆτε, etc. Ibid. εἶ abest ab Anglic. Mox Regius 2, Anglic., διὰ Ἰησοῦ Χριστοῦ. Paulo post Seguer. Gobler. et Felck. 1, λυπῆτε.

Royal 2: ἡμῶν. In the same place Gobler's and Felckmann's 1: ὁ Πατήρ. Καὶ πάλιν Ἐφεσίοις· Μὴ λυπῆτε ("Father. And again to the Ephesians: Do not grieve"), etc. In the same place εἶ is absent from the English. Next, Royal 2 and the English: διὰ Ἰησοῦ Χριστοῦ. A little after, the Seguier, Gobler's and Felckmann's 1: λυπῆτε.

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Gobl. et Felck. 1, Καὶ Φιλιππησίοις· τί, etc. Ibidem iidem et Regius 1, Seguer., Τί γάρ; πλὴν ὅτι, ut et Graecus Scripturae textus. Ottob., Τί γὰρ ὅτι. Alii et editi, τί δὲ ὅτι, etc. Mox Goblerianus et Felck. 1, Seguer., ἀληθείᾳ· Χριστὸς γὰρ καταγγέλλεται.

Gobler's and Felckmann's 1: Καὶ Φιλιππησίοις· τί ("And to the Philippians: what"), etc. In the same place the same, and Royal 1 and the Seguier: Τί γάρ; πλὴν ὅτι, as also the Greek text of Scripture. Ottoboni's: Τί γὰρ ὅτι. The others and the printed editions: τί δὲ ὅτι, etc. Next, Gobler's, Felckmann's 1 and the Seguier: ἀληθείᾳ· Χριστὸς γὰρ καταγγέλλεται.

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Sic Regius 1, Seguer. Gobler. et Felck. 1, Anglic. At Regius 2, Basil. Felck. 2, χαραδοκίαν. Editi, παραδοκίαν. Mox haec verba, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, desunt in Gobler. et Felck. 1, qui iidem infra habent: Καὶ Θεσσαλονικεῦσι· Ὁ δὲ ἀθετῶν, etc. Ottob. mox, οἱ ἐν Πνεύματι Θεοῦ. Ibid., δέ ante διαμαρτυρεῖται, et post τοιγαροῦν abest a Regio 1, Seguer.

So Royal 1, the Seguier, Gobler's, Felckmann's 1 and the English. But Royal 2, the Basel and Felckmann's 2: χαραδοκίαν. The printed editions: παραδοκίαν. Next, these words, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι ("that in nothing shall I be ashamed"), are wanting in Gobler's and Felckmann's 1, which below have: Καὶ Θεσσαλονικεῦσι· Ὁ δὲ ἀθετῶν ("And to the Thessalonians: He who rejects"), etc. Ottoboni's, shortly after: οἱ ἐν Πνεύματι Θεοῦ. In the same place δέ before διαμαρτυρεῖται, and after τοιγαροῦν, is absent from Royal 1 and the Seguier.

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Footnotes

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Rom. VIII, 9-11.

Rom. 8:9–11.

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I Cor. II, 10-12.

1 Cor. 2:10–12.

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I Cor. III, 16.

1 Cor. 3:16.

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I Cor. VI, 11.

1 Cor. 6:11.

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I Cor. XII, 11.

1 Cor. 12:11.

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II Cor. III, 17.

2 Cor. 3:17.

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Galat. III, 14.

Gal. 3:14.

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Galat. IV, 6, 7.

Gal. 4:6–7.

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(23) ‹anchor: redemptionis› · call in col 546

Ephes. IV, 30.

Eph. 4:30.

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ibid. 3.

Ibid. [Eph. 4:]3.

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Philipp. I, 18-20.

Phil. 1:18–20.

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Philipp. III, 3.

Phil. 3:3.

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Footnotes

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I Thess. IV. 8.

1 Thess. 4:8.

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Hebr. IX, 8.

Heb. 9:8.

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Hebr. X, 29.

Heb. 10:29.

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Hebr. IX, 13, 14.

Heb. 9:13–14.

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II Thess. II, 8.

2 Thess. 2:8.

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Psal. LXXVI, 7.

Ps. 76:7 (Vulgate numbering; Heb. 77:6).

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Baruch III, 1.

Bar. 3:1.

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Dan. III, 86.

Dan. 3:86 (Song of the Three Young Men).

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Rom. VIII, 16, 17.

Rom. 8:16–17.

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PG 26:548

αἰσχυνθήσομαι· » καὶ πάλιν· « Ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ Πνεύματι Θεοῦ λατρεύοντες, καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ. » Καὶ Θεσσαλονικεῦσι δὲ διαμαρτυρεῖται· « Τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν Θεὸν τὸν διδόντα τὸ Πνεῦμα τὸ ἅγιον αὐτοῦ εἰς ὑμᾶς· » καὶ πρὸς Ἑβραίους δὲ οὕτω· « Δηλοῦντος τοῦ Πνεύματος τοῦ ἁγίου μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν· » καὶ πάλιν· « Πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς Διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας; » Καὶ πάλιν· « Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα· πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαρίσει τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων; » καὶ πρὸς Θεσσαλονικεῖς δέ· « Καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ Κύριος Ἰησοῦς ἀνελεῖ τῷ Πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ. »

I shall be put to shame”; and again: “For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus.” And to the Thessalonians too he testifies: “Therefore he who rejects this rejects not man but God, Who gives His Holy Spirit to you”; and to the Hebrews thus: “The Holy Spirit showing this, that the way of the holies has not yet been made manifest while the first tabernacle still has its standing”; and again: “How much worse punishment, do you think, will he be thought worthy of who has trampled underfoot the Son of God, and counted the blood of the covenant, by which he was sanctified, a common thing, and outraged the Spirit of grace?” And again: “For if the blood of bulls and goats, and the ashes of a heifer sprinkling those who have been defiled, sanctify for the purity of the flesh, how much more will the blood of Christ, Who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works?” And to the Thessalonians: “And then the lawless one will be revealed, whom the Lord Jesus will slay with the Spirit of His mouth, and will bring to nought by the manifestation of His coming.”

7. Ἰδοὺ πῶς τὸ Πνεῦμα τὸ ἅγιον ἐν πάσῃ τῇ θείᾳ Γραφῇ γνωρίζεται. Τί τοίνυν ὑμεῖς τοιοῦτον ἐν τῷ προφήτῃ ἐθεωρήσατε; Οὐδὲ γὰρ οὐδὲ κἂν τὸ ἄρθρον ἔχει τὸ παρὰ τοῦ προφήτου λεγόμενον νῦν « πνεῦμα, » ἵνα κἂν πρόφασιν ἔχητε. Ἀλλ' ἁπλῶς ἐτολμήσατε τρόπους ἑαυτοῖς ἐπινοεῖν, καὶ εἰπεῖν τὸ λεγόμενον κτίζεσθαι πνεῦμα, αὐτὸ εἶναι τὸ Πνεῦμα τὸ ἅγιον, καίτοι δυνάμενοι μαθεῖν καὶ παρὰ φιλολόγων ἀνδρῶν περὶ διαφορᾶς πνευμάτων. Λέγεται γὰρ καὶ ἀνθρώπου πνεῦμα, ὡς ψάλλει Δαβίδ· « Νυκτὸς μετὰ τῆς καρδίας μου ἠδολέσχουν, καὶ ἤσχαλλε τὸ πνεῦμά μου. » Ὁ δὲ Βαροὺχ ἐπευχόμενός φησι· « Ψυχὴ ἐν στενοῖς καὶ πνεῦμα ἀκηδιῶν κέκραγε πρὸς σέ. » Καὶ ἐν μὲν τῇ ᾠδῇ τῶν τριῶν παίδων· « Εὐλογεῖτε, πνεύματα » καὶ « ψυχαὶ δικαίων, τὸν Κύριον. » Ὁ δὲ Ἀπόστολος γράφει· « Αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ. Εἰ δὲ τέκνα, καὶ κληρονόμοι· » καὶ πάλιν· « Οὐδεὶς οἶδε τὰ τοῦ

7. See how the Holy Spirit is made known in all the divine Scripture. What, then, have you observed of this kind in the prophet? For the “spirit” now spoken of by the prophet does not even have the article, so that you might at least have a pretext. But you have simply dared to devise tropes for yourselves, and to say that the spirit which is said to be created is the Holy Spirit itself, although you could have learned from learned men too about the difference between spirits. For a man’s spirit too is spoken of, as David sings: “By night I communed with my heart, and my spirit was vexed.” And Baruch, praying, says: “A soul in straits and a spirit in anguish has cried out to Thee.” And in the song of the three children: “Bless the Lord, you spirits” and “souls of the righteous.” And the Apostle writes: “The Spirit Himself bears witness with our spirit that we are children of God. And if children, then heirs”; and again: “No one knows the things of

Editors' notes and page, col. 548

Footnotes

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Regius 1, Seguer., τοῦτο. Paulo post pro ἔτι, Reg. 2 et Basil., ἐπί. Item paulo post Regius 1, Seguer., ἀξιωθήσεσθαι.

Royal 1 and the Seguier: τοῦτο. A little after, for ἔτι, Royal 2 and the Basel: ἐπί. Likewise a little after, Royal 1 and the Seguier: ἀξιωθήσεσθαι.

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Regius 1, Seguer., καθαρίσει τὴν συνείδησιν ὑμῶν.

Royal 1 and the Seguier: καθαρίσει τὴν συνείδησιν ὑμῶν ("will cleanse your conscience").

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Sic Regii mss. et Ottob. Seguer. Gobler. et Felck. 1. Ita etiam legitur in cod. ms. Alexandr. Novi Testamenti ex edit. Oxon. 1675. Alii et editi, ἀποκτενεῖ. Caeteri autem mss. Novi Testamenti edit. Oxon., ἀναλώσει, qui et vocem Ἰησοῦς omittunt. Basil., Ἰησοῦς Χριστὸς ἀποκτενεῖ, ad quem locum Δοξαπατρῆς haec notat: Σημ. Ὅτι τὸ ῥητὸν οὐ κεῖται νῦν οὕτως ἐν τῷ Ἀποστόλῳ, ἀλλ', Ὁ Κύριος ἀνελεῖ τῷ Πνεύματι τοῦ στόματος αὐτοῦ. Ἔοικε δὲ ὑπό τινων τὸ, Ἰησοῦς Χριστὸς, ἐκβεβλῆσθαι, οὐκ οἶδ' ὅ τι βουλομένων. Τοῦ δ' οὕτως ἐξ ἀρχῆς παρὰ τοῦ Ἀποστόλου γεγράφθαι σημεῖόν ἐστι ἐναργὲς τά τε ἐνταῦθα παρὰ τοῦ ἁγίου τούτου Πατρὸς εἰρημένα, καὶ τὸ ὁμοίως προσενεγκεῖν τὸ ῥητὸν τοῦτο τόν τε θεῖον Χρυσόστομον ἐν τῇ πρὸς Θεσσαλονικεῖς ἐπιστολῇ, καὶ τὸν μέγαν Βασίλειον ἐν τῷ α' λόγῳ τῶν Ἀσκητικῶν. Ἀλλὰ καὶ παρὰ Ῥωμαίοις οὕτω κεῖται τὸ ῥητὸν ἐν τῷ ὕφει τῆς θείας Γραφῆς. Ὅρα δὲ, ὅτι καὶ ἐφ' αὐτοῦ τοῦ ἁγίου Πνεύματος τὸ ῥητὸν ὁ μέγας Ἀθανάσιος ἐδέξατο, ἀλλ' οὐκ ἐπί τινος τῶν ἄλλων πνευμάτων. Nota hunc locum ita nunc non exstare apud Apostolum, sed, Dominus interficiet Spiritu oris sui. Videtur vero has voces, Jesus Christus, nescio qua ratione, ab aliquibus rejectas esse. Quod autem ita ab initio scripserit Apostolus, argumento sunt tum quae hic a sancto Patre sunt dicta, tum quod hunc locum similiter proferant divus Chrysostomus in Epist. ad Thessalonicenses, et magnus Basilius libro primo Asceticorum. Verum etiam apud Latinos sic exstat hic locus in contextu divinae Scripturae. Attende porro magnum Athanasium hunc locum intellexisse de ipso sancto Spiritu, non autem de aliquo aliorum spirituum.

So the Royal manuscripts, Ottoboni's, the Seguier, Gobler's and Felckmann's 1. It is so read also in the Alexandrian manuscript codex of the New Testament, from the Oxford edition of 1675. The others and the printed editions: ἀποκτενεῖ ("will kill"). The other manuscripts of the New Testament in the Oxford edition have ἀναλώσει ("will consume"), and they also omit the word Ἰησοῦς. The Basel: Ἰησοῦς Χριστὸς ἀποκτενεῖ, on which passage Doxapatres notes this: "Note. That the saying does not now stand thus in the Apostle, but 'The Lord will slay with the Spirit of his mouth.' It seems that 'Jesus Christ' was thrown out by some, I know not with what purpose. That it was written thus from the beginning by the Apostle, there is clear evidence both in what is said here by this holy Father, and in the fact that the divine Chrysostom, in the letter to the Thessalonians, and the great Basil, in the first discourse of the Ascetica, adduce this saying in the same way. Moreover among the Romans too the saying stands thus in the text of divine Scripture. Observe also that the great Athanasius took the saying of the Holy Spirit himself, and not of any of the other spirits." [The Latin version follows:] Note that this passage does not now stand thus in the Apostle, but "The Lord will slay with the Spirit of his mouth." It seems that these words, "Jesus Christ," were for some reason or other rejected by certain persons. That the Apostle wrote it so from the beginning is shown both by what is said here by the holy Father, and by the fact that St Chrysostom, on the Epistle to the Thessalonians, and the great Basil, in the first book of the Ascetica, cite this passage in the same way. Indeed among the Latins too this passage stands thus in the text of divine Scripture. Note further that the great Athanasius understood this passage of the Holy Spirit himself, and not of any of the other spirits.

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(53) ‹anchor: λεγόμενον νῦν› · call in col 548

Sic Regii et Ottobon. Seguer. Ibid. Gobler. et Felck. 1, haec verba, παρὰ τοῦ προφήτου λεγόμενον νῦν, omittunt. Alii et editi, οὐκ ἂν τὸ ἄρθρον ἔχῃ.

So the Royal codices, Ottoboni's and the Seguier. In the same place Gobler's and Felckmann's 1 omit these words, παρὰ τοῦ προφήτου λεγόμενον νῦν ("now spoken by the prophet"). The others and the printed editions: οὐκ ἂν τὸ ἄρθρον ἔχῃ.

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Primus codex Regius, ἐν τῷ Δανιὴλ γέγραπται. Gobler. et Felck. 1, καὶ Δανιήλ. Iidem mox, Ὁ δὲ Ἀπόστολος· αὐτό, etc. Ibidem Regii et Seg. Gobler. et Felck. 1, αὐτὸ τὸ Πνεῦμα. Caeteri et editi τό omittunt.

The first Royal codex: ἐν τῷ Δανιὴλ γέγραπται ("it is written in Daniel"). Gobler's and Felckmann's 1: καὶ Δανιήλ. The same, shortly after: Ὁ δὲ Ἀπόστολος· αὐτό, etc. In the same place the Royal codices, the Seguier, Gobler's and Felckmann's 1: αὐτὸ τὸ Πνεῦμα. The others and the printed editions omit τό.

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Page

running head: 548 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A ‹αἰσχυνθήσομαι· » καὶ πάλιν›; B ‹πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ›; C ‹διαφορᾶς πνευμάτων. Λέγεται γὰρ›; D ‹beside footnote text "apud Apostolum", in the apparatus›
old-edition numerals: (none in the Greek; 524 printed in the facing Latin)

PG 26:549

ἀνθρώπου εἰ μὴ τὸ Πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ. » Ἐν δὲ τῇ πρὸς Θεσσαλονικεῖς ἐπιστολῇ ἐπευχόμενος λέγει· « Ὁλόκληρον ὑμῶν τὸ Πνεῦμα, καὶ ἡ ψυχὴ, καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. » Λέγεται δὲ καὶ ἀνέμων πνεύματα οὕτως ἐν μὲν τῇ γενέσει· « Καὶ ἐπήγαγεν ὁ Θεὸς πνεῦμα ἐπὶ τὴν γῆν, καὶ ἐκόπασε τὸ ὕδωρ· » ἐπὶ δὲ τοῦ Ἰωνᾶ· « Καὶ Κύριος ἐξήγειρε πνεῦμα ἐπὶ τὴν θάλασσαν, καὶ ἐγένετο κλύδων μέγας ἐν τῇ θαλάσσῃ· καὶ τὸ πλοῖον ἐκινδύνευε τοῦ συντριβῆναι. » Καὶ ἐν μὲν τῷ ἑκατοστῷ ἕκτῳ ψαλμῷ γέγραπται· « Εἶπε, καὶ ἔστη πνεῦμα καταιγίδος, καὶ ὑψώθη τὰ κύματα αὐτῆς. » Ἐν δὲ τῷ ἑκατοστῷ τεσσαρακοστῷ ὀγδόῳ ψαλμῷ· « Αἰνεῖτε τὸν Κύριον ἐκ τῆς γῆς, δράκοντες καὶ πᾶσαι ἄβυσσοι, πῦρ, χάλαζα, χιὼν, κρύσταλλος, πνεῦμα καταιγίδος, τὰ ποιοῦντα τὸν λόγον αὐτοῦ· » καὶ ἐν τῷ Ἰεζεχιὴλ ἐπὶ τοῦ θρήνου Σόρ· « Ἐν καρδίᾳ θαλάσσης, ἐν ὕδατι πολλῷ ἦγόν σε οἱ κωπηλάται σου· τὸ πνεῦμα τοῦ νότου συνέτριψέ σε. »

the man except the spirit of the man which is in him.” And in the letter to the Thessalonians he says in prayer: “May your spirit and soul and body be kept whole and blameless at the coming of our Lord Jesus Christ.” And the blasts of winds too are called spirits, thus in Genesis: “And God brought a wind upon the earth, and the water abated”; and in the case of Jonah: “And the Lord raised a wind upon the sea, and there arose a great tempest on the sea, and the ship was in danger of being broken up.” And in the hundred and sixth psalm it is written: “He spoke, and the wind of the storm stood, and its waves were lifted up.” And in the hundred and forty-eighth psalm: “Praise the Lord from the earth, you dragons and all deeps, fire, hail, snow, ice, wind of storm, which perform His word”; and in Ezekiel, in the lament for Tyre: “In the heart of the sea, in many waters, your rowers brought you; the south wind has shattered you.”

8. Ἐντυγχάνοντες δὲ καὶ ὑμεῖς ταῖς ἁγίαις Γραφαῖς, εὑρήσετε λεγόμενον πνεῦμα καὶ τὸν ἐν αὐτοῖς τοῖς θείοις λόγοις νοῦν, γράφοντος τοῦ Παύλου· « Ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους Καινῆς Διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος. Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. » Τὸ μὲν γὰρ ῥητὸν γράμματι κεχάρακται· ὁ δὲ νοῦς ὁ ἐν αὐτῷ πνεῦμα λέγεται. Οὕτως καὶ « ὁ νόμος πνευματικός ἐστιν, » ἵν' ὡς πάλιν εἴρηκε, μὴ δουλεύωμεν ἐν παλαιότητι γράμματος, ἀλλ' ἐν καινότητι πνεύματος. Καὶ αὐτὸς μὲν εὐχαριστῶν ἔλεγεν· « Ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας· οὐδὲν νῦν ἄρα κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ. Ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέ με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας· » ὁ δὲ Φίλιππος, τὸν εὐνοῦχον ἀπὸ τοῦ γράμματος εἰς τὸ πνεῦμα θέλων ἐπιστρέφειν, ἔλεγεν· « Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; » τοιοῦτον ἐσχηκὼς μαρτυρεῖται καὶ ὁ Χάλεβ ἐν τοῖς Ἀριθμοῖς, τοῦ Θεοῦ λέγοντος· « Ὁ δὲ παῖς μου Χάλεβ, ὅτι ἐγενήθη ἕτερον πνεῦμα ἐν αὐτῷ, καὶ ἐπηκολούθησέ μοι· εἰσάξω αὐτὸν εἰς τὴν γῆν εἰς ἣν εἰσῆλθεν ἐκεῖ. » Ἄλλῃ γὰρ διανοίᾳ παρὰ τὴν ἐκείνων αὐτὸς λαλήσας, εὐάρεστος τῷ Θεῷ γέγονε. Τοιαύτην ἔχειν προέτρεψεν ὁ Θεὸς τὸν λαὸν καρδίαν διὰ Ἰεζεκιὴλ

8. And you too, reading the holy Scriptures, will find that the sense in the divine words themselves is called spirit, as Paul writes: “Who has also made us competent as ministers of a New Covenant, not of the letter but of the spirit. For the letter kills, but the spirit gives life.” For the wording is engraved in letters, but the sense in it is called spirit. So also “the law is spiritual,” in order that, as he has said again, we may not serve in the oldness of the letter but in the newness of the spirit. And he himself, giving thanks, said: “So then I myself with the mind serve the law of God, but with the flesh the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the spirit of life in Christ Jesus has set me free from the law of sin”; and Philip, wishing to turn the eunuch from the letter to the spirit, said: “Do you understand what you are reading?” Caleb too is attested in Numbers to have had such a spirit, God saying: “But My servant Caleb, because another spirit was in him and he followed Me, I will bring him into the land into which he went.” For, having spoken with another mind than theirs, he became well-pleasing to God. God urged the people to have such a heart through Ezekiel,

Editors' notes and page, col. 549

Footnotes

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Sic primus codex Regius, Seguer. et Graecus Scripturae textus in omnibus mss. edit. Oxon. Alii et editi, ὑμῶν. Ibidem Seguer. omittit Ἰησοῦ Χριστοῦ. Mox idem Seguer., pro πνεύματα, habet Πνεῦμα. Paulo post Regius 2, τὸ Πνεῦμα.

So the first Royal codex, the Seguier, and the Greek text of Scripture in all the manuscripts of the Oxford edition. The others and the printed editions: ὑμῶν. In the same place the Seguier omits Ἰησοῦ Χριστοῦ. Next, the same Seguier has Πνεῦμα for πνεύματα. A little after, Royal 2: τὸ Πνεῦμα.

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Τοῦ deest in mss. Regiis et Seguer. Ibidem Reg. 1, ἐκινδύνευσε. Paulo post Regius 1, Seguer. Gobler. et Felck. 1. Graecus Scripturae textus, ἔστη. Caeteri et editi, ἦλθε.

Τοῦ is wanting in the Royal manuscripts and the Seguier. In the same place Royal 1: ἐκινδύνευσε. A little after, Royal 1, the Seguier, Gobler's and Felckmann's 1, and the Greek text of Scripture: ἔστη. The others and the printed editions: ἦλθε.

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Sic Regius 1, Seguer. At alii et editi, male, θρόνου σου. Ibid. Reg. 1, καρδίαις θαλασσῶν.

So Royal 1 and the Seguier. But the others and the printed editions, wrongly: θρόνου σου ("of your throne"). In the same place Royal 1: καρδίαις θαλασσῶν ("in the hearts of the seas").

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Sic Regius 1, Seguer. Caeteri vero et editi, θείαις. Mox Regius 2, πνεῦμα καὶ τὸ ἐν αὐτοῖς.

So Royal 1 and the Seguier. But the others and the printed editions: θείαις. Next, Royal 2: πνεῦμα καὶ τὸ ἐν αὐτοῖς.

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(59) ‹anchor: Ὃς› · call in col 549

Ὅς abest a Gobler. Felck. 1. Paulo post Regius 1, Seguer., ἀποκτένει, forte pro ἀποκτενεῖ, ut habet Regius 2. Ibidem γάρ deest in Gobleriano et Felck. 1.

Ὅς is absent from Gobler's and Felckmann's 1. A little after, Royal 1 and the Seguier: ἀποκτένει, perhaps for ἀποκτενεῖ, as Royal 2 has. In the same place γάρ is wanting in Gobler's and Felckmann's 1.

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(60) ‹anchor: πάλιν εἴρηκε› · call in col 549

Sic primus codex Regius, Seguer. Gobler. et Felck. 1. Alii vero et editi ὡς solum habent. Mox iidem ἐν παλαιότητι habent: caeteri et editi ἐν omittunt.

So the first Royal codex, the Seguier, Gobler's and Felckmann's 1. But the others and the printed editions have ὡς alone. Next, the same have ἐν παλαιότητι; the others and the printed editions omit ἐν.

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(61) ‹anchor: νῦν ἄρα› · call in col 549

Seguer., pro νῦν ἄρα, οὖν habet. Paulo post Regius 2, τῆς ζωῆς τῆς ἐν Χριστῷ.

The Seguier has οὖν for νῦν ἄρα. A little after, Royal 2: τῆς ζωῆς τῆς ἐν Χριστῷ ("of the life which is in Christ").

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(62) ‹anchor: ὁ Χάλεβ› · call in col 549

Sic Regius 1, Seguer. Anglic. Gobler. et Felck. 1. Editi, Ὁ δὲ παῖς Χαλὲβ, ὅτι, etc., aliis omissis.

So Royal 1, the Seguier, the English, Gobler's and Felckmann's 1. The printed editions: Ὁ δὲ παῖς Χαλὲβ, ὅτι ("But the servant Caleb, because"), etc., the rest being omitted.

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(63) ‹anchor: εἰσῆλθεν ἐκεῖ› · call in col 549

Sic Regius 1, Seguerian. et LXX. Caeteri et editi, ἐκλήθη.

So Royal 1, the Seguier and the Septuagint. The others and the printed editions: ἐκλήθη.

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Footnotes

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I Cor. II, 11.

1 Cor. 2:11.

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I Thess. V, 23.

1 Thess. 5:23.

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Gen. VIII, 1.

Gen. 8:1.

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Jon. I, 4.

Jonah 1:4.

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Psal. CVI, 25.

Ps. 106:25 (Vulgate numbering; Heb. 107:25).

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Psal. CXLVIII, 7, 8.

Ps. 148:7–8.

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Ezech. XXVII, 25.

Ezek. 27:25.

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(43) ‹anchor: spiritus autem vivificat› · call in col 550

I Cor. III, 6.

1 Cor. 3:6 [so printed; the verse quoted is 2 Cor. 3:6].

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(44) ‹anchor: lex spiritualis est› · call in col 550

Rom. VII, 14.

Rom. 7:14.

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ibid. 6.

Ibid. [Rom. 7:]6.

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ibid. 25; VIII, 1, 2.

Ibid. [Rom. 7:]25; 8:1–2.

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Act. VIII, 30.

Acts 8:30.

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Num. XIV, 24.

Num. 14:24.

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(49) ‹anchor: spiritum novum› · call in col 550

Ezech. XVIII, 31.

Ezek. 18:31.

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Footnotes

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Isa. VII, 2.

Isa. 7:2.

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Jon. I, 4.

Jonah 1:4.

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III Reg. XVIII, 45.

3 Kgs 18:45 (1 Kgs. 18:45).

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Amos IV, 13.

Amos 4:13.

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Isa. VII, 14.

Isa. 7:14.

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Page

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PG 26:552

λέγων· « Ποιήσατε ἑαυτοῖς καρδίαν καινὴν καὶ πνεῦμα καινόν. » Τούτων τοίνυν οὕτως ὄντων, καὶ τοσαύτης διαφορᾶς περὶ τῶν πνευμάτων δεικνυμένης, βελτίους ἂν ἦτε, εἰ, περὶ κτιζομένου πνεύματος ἀκούοντες, περὶ ἑνὸς τῶν προειρημένων ἐφρονεῖτε, οἷον ἦν περὶ οὗ ἐν Ἡσαΐᾳ γέγραπται· « Συνεφώνησεν Ἀρὰμ πρὸς τὸν Ἐφραῒμ, καὶ ἐξέστη ἡ ψυχὴ αὐτοῦ, καὶ ἡ ψυχὴ τοῦ λαοῦ αὐτοῦ, ὃν τρόπον ἐν δρυμῷ ξύλον ὑπὸ πνεύματος σαλευθῇ. » Τοιοῦτον δὲ ἦν καὶ, « Ὃ ἐξήγειρε Κύριος πνεῦμα ἐπὶ τὴν θάλασσαν » διὰ τὸν Ἰωνᾶν. Ἀκολουθεῖ γὰρ τῇ βροντῇ καὶ τὰ τῶν ἀνέμων πνεύματα, ὡς ἐπὶ τοῦ ὑετοῦ τοῦ κατὰ τὸν Ἀχαὰβ, ὡς γέγραπται· « Καὶ ἐγένετο ὧδε, καὶ ἕως ὧδε, καὶ ὁ οὐρανὸς συνεσκότασε νεφέλαις καὶ πνεύματι. »

saying: “Make for yourselves a new heart and a new spirit.” These things, then, being so, and so great a difference being shown concerning spirits, you would do better if, on hearing of a spirit being created, you thought of one of those mentioned before, such as that of which it is written in Isaiah: “Aram agreed with Ephraim, and his soul was amazed, and the soul of his people, as a tree in a thicket is shaken by the wind.” Of this kind too was “the wind which the Lord raised upon the sea” on account of Jonah. For the blasts of the winds also follow upon thunder, as in the case of the rain in the time of Ahab, as it is written: “And it came to pass hither and thither, and the heaven grew black with clouds and wind.”

9. Ἀλλ' ἐπείπερ Χριστοῦ, φησὶ, μνημονεύει τὸ Λόγιον, ἀκολούθως καὶ τὸ λεγόμενον πνεῦμα οὐδὲν ἕτερον ἢ τὸ Πνεῦμα τὸ ἅγιον χρὴ νοεῖν. Εἶτα τὸ μὲν συνονομάζεσθαι τῷ Χριστῷ τὸ Πνεῦμα τὸ ἅγιον ἐθεωρήσατε· τὸ δὲ διαιρεῖν αὐτὸ τῇ φύσει, καὶ ἀποξενίζειν ἀπὸ τοῦ Υἱοῦ, ποῦ κατενοήσατε, ὅτι τὸν μὲν Χριστὸν λέγετε μὴ εἶναι κτίσμα, τὸ δὲ ἅγιον Πνεῦμα κτίσμα λέγετε; Καὶ ἄτοπόν ἐστι τὰ ἀνόμοια τῇ φύσει συνονομάζειν, καὶ συνδοξάζειν. Ποία γὰρ κοινωνία, ἢ ποία ὁμοιότης τῷ κτίσματι πρὸς τὸν κτίστην; Ἐπεὶ ὥρα ὑμᾶς καὶ τῷ Υἱῷ συναριθμεῖν καὶ συνάπτειν τὰ δι' αὐτοῦ γενόμενα κτίσματα. Ἤρκει μὲν οὖν περὶ πνεύματος ἀνέμων νοεῖν τὸ γεγραμμένον, ὥσπερ εἴρηται· ἐπειδὴ δὲ προφασίζεσθε τὴν ἐν τῷ ῥητῷ περὶ τοῦ Χριστοῦ μνήμην, ἀναγκαῖον ἰδεῖν ἀκριβῶς τὸ λεγόμενον, μὴ ἄρα καὶ περὶ τοῦ λεγομένου κτίζεσθαι πνεύματος οἰκειοτέραν εὕρωμεν τὴν διάνοιαν. Τί τοίνυν ἐστὶ τὸ ἀπαγγέλλειν εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ, ἢ τὸ γίνεσθαι αὐτὸν ἄνθρωπον, καὶ ἴσον εἶναι τοῦτο τῷ φάναι· « Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν· καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· » καὶ τὰ ἄλλα, ὅσα περὶ τῆς ἐπιδημίας αὐτοῦ γέγραπται; τῆς δὲ ἐνσάρκου παρουσίας ἀπαγγελλομένης περὶ τοῦ Λόγου, ποῖον χρὴ πνεῦμα κτιζόμενον νοεῖν, εἰ μὴ τὸ ἀνακτιζόμενον τῶν ἀνθρώπων καὶ ἀνακαινιζόμενον πνεῦμα; Τοῦτο γὰρ καὶ διὰ Ἰεζεκιὴλ ἐπηγγείλατο ὁ Θεὸς λέγων· « Καὶ δώσω ὑμῖν καρδίαν καινὴν, καὶ

9. “But since,” he says, “the Oracle mentions Christ, it follows that the spirit spoken of must be understood as nothing other than the Holy Spirit.” So then you have observed that the Holy Spirit is named together with Christ; but where have you perceived that He is divided from the Son in nature and estranged from Him, so that you say Christ is not a creature, but say the Holy Spirit is a creature? It is absurd to name together and glorify together things unlike in nature. For what fellowship, or what likeness, has the creature with the Creator? Otherwise it is time for you to number with the Son, and join to Him, the creatures made through Him as well. It would indeed have been enough to understand what is written as concerning the wind, as has been said; but since you put forward as a pretext the mention of Christ in the text, it is necessary to look closely at what is said, lest perhaps we find a more fitting sense for the spirit which is said to be created. What, then, is the announcing of His Christ to men, but His becoming man, and this is equal to saying: “Behold, the virgin shall conceive in the womb and bear a son, and they shall call His name Emmanuel,” and the other things that are written about His coming among us? And when the coming of the Word in the flesh is being announced, what spirit being created should one understand, if not the spirit of men that is created anew and renewed? For this too God promised through Ezekiel, saying: “And I will give you a new heart, and

Editors' notes and page, col. 552

Footnotes

(64) ‹anchor: βελτίους ἂν ἦτε› · call in col 552

Sic Regius 1, Seguer. Gobler. et Felck. 1. At alii et editi, εἴητε. Paulo post iidem, οἷον ἦν, περὶ οὗ ἐν Ἡσαΐᾳ. Caeteri et editi, οἷον ἦν ὅπερ ἐν τῷ Ἡσαΐᾳ.

So Royal 1, the Seguier, Gobler's and Felckmann's 1. But the others and the printed editions: εἴητε. A little after, the same: οἷον ἦν, περὶ οὗ ἐν Ἡσαΐᾳ ("such as it was, concerning which, in Isaiah"). The others and the printed editions: οἷον ἦν ὅπερ ἐν τῷ Ἡσαΐᾳ.

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(65) ‹anchor: ὃν τρόπον› · call in col 552

Primus codex Regius, Seguer. hic addunt ὅταν. Mox Reg. 1 et 2, Seguer. Gobler. et Felck. 1, Τοιοῦτον δὲ ἦν καὶ ὅ, etc. Alii et editi, Τοιοῦτο δὲ ἦν καὶ τό, etc.

The first Royal codex and the Seguier add ὅταν here. Next, Royal 1 and 2, the Seguier, Gobler's and Felckmann's 1: Τοιοῦτον δὲ ἦν καὶ ὅ, etc. The others and the printed editions: Τοιοῦτο δὲ ἦν καὶ τό, etc.

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(66) ‹anchor: τοῦ ὑετοῦ τοῦ› · call in col 552

Sic Regius 1, Seguer. Caeteri et editi τοῦ omittunt. Mox iidem, Gobler. et Felck. 1, nec non Graecus Scripturae textus habent, ἕως ὧδε καὶ ἕως ὧδε. Alii et editi semel tantum ἕως ὧδε. Ibidem primus codex Regius, Seguer. et Graecus Scripturae textus, συνεσκότασε νεφέλαις. Alii et editi, συνεσκότασεν ἐν νεφέλαις.

So Royal 1 and the Seguier. The others and the printed editions omit τοῦ. Next, the same, Gobler's and Felckmann's 1, and also the Greek text of Scripture have ἕως ὧδε καὶ ἕως ὧδε ("hither and thither"). The others and the printed editions have ἕως ὧδε only once. In the same place the first Royal codex, the Seguier and the Greek text of Scripture: συνεσκότασε νεφέλαις. The others and the printed editions: συνεσκότασεν ἐν νεφέλαις.

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(67) ‹anchor: φησὶ› · call in col 552

Regius 1, Seguer., ἐπεὶ περὶ, φασί, etc.

Royal 1 and the Seguier: ἐπεὶ περὶ, φασί ("since concerning, they say"), etc.

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(68) ‹anchor: χρὴ νοεῖν› · call in col 552

Quae sequuntur χρὴ νοεῖν, etc., usque ad τὸ Πνεῦμα τὸ ἅγιον, habent primus codex Regius, Seguer. Gobler. et Felck. 1; desunt vero in aliis et editis.

What follows, from χρὴ νοεῖν, etc., to τὸ Πνεῦμα τὸ ἅγιον, the first Royal codex, the Seguier, Gobler's and Felckmann's 1 have; but it is wanting in the others and the printed editions.

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(69) ‹anchor: Εἶτα τὸ μὲν› · call in col 552

Αὐτό post ἀποξενίζειν abjiciunt Regii et Seguer. Basil. Anglic., at alii et editi habent. Mox primus Regius, Seguer. Gobler. et Felck. 1, οὐ κατενοήσατε, ὅτι, etc.

The Royal codices, the Seguier, the Basel and the English drop αὐτό after ἀποξενίζειν, but the others and the printed editions have it. Next, the first Royal, the Seguier, Gobler's and Felckmann's 1: οὐ κατενοήσατε, ὅτι ("did you not perceive that"), etc.

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(70) ‹anchor: τὸ δὲ ἅγιον› · call in col 552

Ἅγιον et mox λέγετε desunt in Regio 1, Seguer. Paulo post iidem, Gobler. et Felck. 1. Anglic. Reg. 2, συνδοξάζειν addunt. Alii et editio Commel. abjiciunt.

Ἅγιον and, shortly after, λέγετε are wanting in Royal 1 and the Seguier. A little after, the same, Gobler's, Felckmann's 1, the English and Royal 2 add συνδοξάζειν. The others and the Commelin edition drop it.

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(71) ‹anchor: Ἤρκει μὲν οὖν› · call in col 552

Post οὖν, Reg. 1 et Seguer. καί addunt.

After οὖν, Royal 1 and the Seguier add καί.

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(72) ‹anchor: τοῦτο τῷ› · call in col 552

Sic Reg. 1, Seguer. At Gobler. et Felck. 1, τοῦτο τὸ (forte pro τῷ) φάναι· Ἰδού, etc. Anglic., τούτῳ φάναι τό, Ἰδού, etc. Edit. Commel. et Reg. 2, τούτῳ φάναι· Ἰδού, etc. Paulo post pro ἐπιδημίας, Felck. 2 et editio Commel., δημιουργίας.

So Royal 1 and the Seguier. But Gobler's and Felckmann's 1: τοῦτο τὸ (perhaps for τῷ) φάναι· Ἰδού, etc. The English: τούτῳ φάναι τό, Ἰδού, etc. The Commelin edition and Royal 2: τούτῳ φάναι· Ἰδού, etc. A little after, for ἐπιδημίας ("coming"), Felckmann's 2 and the Commelin edition: δημιουργίας ("making").

(printed under page 292)

(73) ‹anchor: εἰ μὴ τὸ› · call in col 552

Primus codex Regius, Seguer., ἢ τό, etc.

The first Royal codex and the Seguier: ἢ τό, etc.

(printed under page 292)

Page

running head: 552 [PA]RS I. — HISTORICA ET DOGMATICA. (start of head on the facing page)
marginal letters: A ‹κιὴλ λέγων· « Ποιήσατε›; B ‹9. Ἀλλ' ἐπείπερ Χριστοῦ›; C ‹ἰδεῖν ἀκριβῶς τὸ λεγόμενον›; D ‹beside footnote (68) continuation, in the apparatus›
old-edition numerals: (none in the Greek)

PG 26:553

πνεῦμα καινὸν δώσω ὑμῖν· καὶ ἀφελῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν· καὶ δώσω ὑμῖν καρδίαν σαρκίνην· καὶ τὸ Πνεῦμά μου δώσω ἐν ὑμῖν. » Πότε δὴ τοῦτο πεπλήρωται, εἰ μὴ ὅτε παραγενόμενος ὁ Κύριος ἀνεκαίνισε τὰ πάντα τῇ χάριτι; Ἰδοὺ γὰρ καὶ ἐν τῷ ῥητῷ τούτῳ ἡ διαφορὰ τῶν πνευμάτων δείκνυται· καὶ τὸ μὲν πνεῦμα τὸ ἡμῶν ἀνακαινιζόμενόν ἐστι· τὸ δὲ Πνεῦμα τὸ ἅγιον οὐχ ἁπλῶς πνεῦμα, ἀλλ' ἑαυτοῦ φησιν αὐτὸ εἶναι ὁ Θεὸς, ἐν ᾧ καὶ τὰ ἡμῶν ἀνακαινίζεται· ὡς καὶ ὁ ψάλλων ἐν τῷ ἑκατοστῷ καὶ τρίτῳ ψαλμῷ λέγει· « Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν. Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. » Εἰ δὲ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἀνακαινιζόμεθα· οὐκ ἄρα τὸ Πνεῦμα τὸ ἅγιόν ἐστι τὸ νῦν λεγόμενον πνεῦμα κτίζεσθαι, ἀλλὰ τὸ ἡμέτερον. Καὶ εἴπερ, διὰ τὸ πάντα γενέσθαι διὰ τοῦ Λόγου, φρονεῖτε καλῶς μὴ εἶναι κτίσμα τὸν Υἱόν· πῶς οὐ βλάσφημόν ἐστι λέγειν ὑμᾶς κτίσμα τὸ Πνεῦμα, ἐν ᾧ τὰ πάντα ὁ Πατὴρ διὰ τοῦ Λόγου τελειοῖ καὶ ἀνακαινίζει; Καὶ εἰ, διὰ τὸ γεγράφθαι ἁπλῶς πνεῦμα κτίζεσθαι, ἀνεπλάσαντο ἑαυτοῖς εἶναι τοῦτο τὸ Πνεῦμα τὸ ἅγιον· πεισθῆναι λοιπὸν ὀφείλουσιν, ὅτι μὴ τὸ Πνεῦμα τὸ ἅγιόν ἐστι τὸ κτιζόμενον, ἀλλὰ τὸ ἡμέτερόν ἐστι τὸ ἐν αὐτῷ ἀνακαινιζόμενον· περὶ οὗ καὶ ὁ Δαβὶδ ηὔχετο ψάλλων· « Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. » Ὧδε μὲν γὰρ λέγεται κτίζειν· πρότερον δὲ ἔπλασεν, ὁ Ζαχαρίας φησίν· « Ἐκτείνων τὸν οὐρανὸν, καὶ θεμελιῶν τὴν γῆν, καὶ πλάσσων πνεῦμα ἀνθρώπου ἐν αὐτῷ· » ὃ γὰρ πρότερον ἔπλασε, τοῦτο πεπτωκὸς ἀνέκτισε, γενόμενος αὐτὸς ἐν τῷ κτίσματι, ὅτε ὁ Λόγος σὰρξ ἐγένετο, « ἵνα, » ὡς ὁ Ἀπόστολος εἶπε, « τοὺς δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον, τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. » Οὐ γὰρ ὡς ἑτέρου δημιουργηθέντος παρὰ τὸν ἐξ ἀρχῆς κατ' εἰκόνα γενόμενον ἄνθρωπον ἔλεγεν· ἀλλὰ τὸν ἐν Χριστῷ κτισθέντα καὶ ἀνακαινισθέντα νοῦν συνεβούλευεν ἀναλαβεῖν· ὅπερ καὶ διὰ Ἰεζεκιὴλ πάλιν δηλοῦται, λέγοντος αὐτοῦ· « Ποιήσατε ἑαυτοῖς καρδίαν καινὴν καὶ πνεῦμα καινόν· καὶ ἵνα τί ἀποθνήσκετε, οἶκος Ἰσραήλ; Διότι οὐ θέλω τὸν θάνατον τοῦ ἀποθνήσκοντος, λέγει Ἀδωναΐ Κύριος. »

a new spirit I will give you; and I will take away the heart of stone out of your flesh, and I will give you a heart of flesh; and I will put My Spirit within you.” When, then, has this been fulfilled, if not when the Lord came and renewed all things by grace? For see, in this text too the difference of the spirits is shown: our spirit is the one being renewed, but the Holy Spirit is not simply called spirit; God says that He is His own, the Spirit in Whom our things too are renewed; as the psalmist too says in the hundred and third psalm: “Thou wilt take away their spirit, and they shall fail, and return to their dust. Thou wilt send forth Thy Spirit, and they shall be created, and Thou wilt renew the face of the earth.” But if we are renewed in the Spirit of God, then it is not the Holy Spirit that is now said to be created, but ours. And if, because all things came into being through the Word, you rightly hold that the Son is not a creature, how is it not blasphemous for you to call the Spirit a creature, in Whom the Father through the Word perfects and renews all things? And if, because it is written simply that a spirit is created, they have imagined for themselves that this is the Holy Spirit, they must henceforth be persuaded that what is created is not the Holy Spirit, but that it is our spirit which is renewed in Him; for which David too prayed in his psalm: “Create a clean heart in me, O God, and renew a right spirit within me.” Here it is said to create; but before, He formed it, as Zechariah says: “He Who stretches out the heaven and lays the foundations of the earth, and forms the spirit of man within him.” For what He formed before, this, when it had fallen, He created anew, having Himself come to be in the creature when the Word became flesh, “so that,” as the Apostle said, “He might create the two into one new man, created after God in righteousness and holiness of the truth.” For he did not speak as of another man fashioned besides the one made in the image at the beginning; but he counselled them to take up the mind created and renewed in Christ. This is shown again through Ezekiel too, when he says: “Make for yourselves a new heart and a new spirit; and why will you die, O house of Israel? For I do not desire the death of him who dies, says Adonai the Lord.”

10. Οὐκοῦν τοῦ κτιζομένου πνεύματος τοιαύτην

10. Therefore, of the spirit that is created, such

Editors' notes and page, col. 553

Footnotes

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Anglic., Πότε δὲ τοῦτο. Paulo post Regius 1 et 2, Seguer. Basil. Gobler. Felck. 1, ὁ Κύριος... ἡ διαφορά. Alii et editi omittunt ὁ, iidemque cum Basil., ἡ. Ibid., ante ἐν τῷ ῥητῷ, καί abest a Basil.

The English: Πότε δὲ τοῦτο ("But when [was] this"). A little after, Royal 1 and 2, the Seguier, the Basel, Gobler's and Felckmann's 1: ὁ Κύριος... ἡ διαφορά. The others and the printed editions omit ὁ, and the same, with the Basel, omit ἡ. In the same place καί before ἐν τῷ ῥητῷ is absent from the Basel.

(printed under page 293)

(75) ‹anchor: not visible› · call in col 553

Sic Regius 1 et 2, Seguer. Gobler. Felck. 1. Alii, αὐτοῦ. Ibid. Reg. 1 et 2, Seguer., αὐτὸ εἶναι. Caeteri et editi αὐτό omittunt.

So Royal 1 and 2, the Seguier, Gobler's and Felckmann's 1. The others: αὐτοῦ. In the same place Royal 1 and 2 and the Seguier: αὐτὸ εἶναι. The others and the printed editions omit αὐτό.

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Primus codex Regius, Seguer., γεγενῆσθαι.

The first Royal codex and the Seguier: γεγενῆσθαι.

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(77) ‹anchor: λοιπὸν ὀφείλουσιν› · call in col 553

Sic Regius 1, Anglic. At alii et editio Commel., γνώτωσαν, ὅτι, etc. Ibidem quae sequuntur, ita exstant in Regio 1, Seguer. Gobler. et Felck. 1. At caeteri et editi, τὸ ἅγιον Πνεῦμα οὐκ ἔστι κτιζόμενον.

So Royal 1 and the English. But the others and the Commelin edition: γνώτωσαν, ὅτι ("let them know that"), etc. In the same place what follows stands thus in Royal 1, the Seguier, Gobler's and Felckmann's 1. But the others and the printed editions: τὸ ἅγιον Πνεῦμα οὐκ ἔστι κτιζόμενον ("the Holy Spirit is not what is created").

(printed under page 293)

(78) ‹anchor: περὶ οὗ καὶ ὁ› · call in col 553

Gobler. et Felck. primus, Regius primus, Seguer. ὁ omittunt. Gobler. et Felck. primus, ibidem ηὔχετο λέγων.

Gobler's, Felckmann's first, the first Royal and the Seguier omit ὁ. Gobler's and Felckmann's first, in the same place: ηὔχετο λέγων ("prayed, saying").

(printed under page 293)

(79) ‹anchor: ἐν ἐμοί, ὁ Θεός› · call in col 553

Regius 1 et 2, Seguer. addunt ὁ Θεός: alii et editi omittunt.

Royal 1 and 2 and the Seguier add ὁ Θεός; the others and the printed editions omit it.

(printed under page 293)

(80) ‹anchor: πεπτωκὸς ἀνέκτισε› · call in col 553

Primus codex Regius, Seguer., ἀνέστησε.

The first Royal codex and the Seguier: ἀνέστησε ("raised up").

(printed under page 293)

(81) ‹anchor: ἄνθρωπον ἔλεγεν› · call in col 553

Sic Regius 1, Seguer. Caeteri et editi omittunt ἔλεγεν. Ibidem quae sequuntur, ita jacent in Regio 1, Seguer. Gobler. et Felck. 1. Alii autem et editio Commel. omittunt, καὶ ἀνακαινισθέντα νοῦν. Vox συνεβούλευεν abest a Gobler. et Felck. 1. At Ottob. habet συνεβούλευσεν.

So Royal 1 and the Seguier. The others and the printed editions omit ἔλεγεν. In the same place what follows stands thus in Royal 1, the Seguier, Gobler's and Felckmann's 1. But the others and the Commelin edition omit καὶ ἀνακαινισθέντα νοῦν ("and the renewed mind"). The word συνεβούλευεν is absent from Gobler's and Felckmann's 1. But Ottoboni's has συνεβούλευσεν.

(printed under page 293)

Footnotes

(55) ‹anchor: not visible› · call in col 554

Ezech. XXXVI, 26.

Ezek. 36:26.

(printed under page 293)

(56) ‹anchor: not visible› · call in col 554

Psal. CIII, 29, 30.

Ps. 103:29–30 (Vulgate numbering; Heb. 104:29–30).

(printed under page 293)

(57) ‹anchor: in visceribus meis› · call in col 554

Psal. L, 12.

Ps. 50:12 (Vulgate numbering; Heb. 51:10).

(printed under page 293)

(58) ‹anchor: hominis in ipso› · call in col 554

Zachar. XII, 1.

Zech. 12:1.

(printed under page 293)

(59) ‹anchor: sanctitate veritatis› · call in col 554

Ephes. II, 15; IV, 24.

Eph. 2:15; 4:24.

(printed under page 293)

(60) ‹anchor: Adonai Dominus› · call in col 554

Ezech. XVIII, 31, 32.

Ezek. 18:31–32.

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Footnotes

(printed under page 294)

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Marc. III, 17.

Mark 3:17.

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Joan. I, 1.

John 1:1.

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Joan. IV, 26.

John 4:26.

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I Timoth. V, 21.

1 Tim. 5:21.

(printed under page 294)

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Agg. II, 7; Hebr. XII, 26-28.

Hag. 2:7; Heb. 12:26–28.

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Psal. XCII, 1.

Ps. 92:1 (Vulgate numbering; Heb. 93:1).

(printed under page 294)

Page

other: facing Latin version, not set

PG 26:556

ἔχοντος τὴν διάνοιαν, πρεπόντως ἂν νοηθείη καὶ ἡ στερεουμένη βροντὴ ὁ πιστὸς λόγος, καὶ ἀσάλευτος τοῦ πνεύματος ὁ νόμος. Τούτου γὰρ ὑπηρέτας εἶναι θέλων τὸν Ἰακὼβ καὶ τὸν Ἰωάννην, ἐκάλεσεν ὁ Κύριος Βοανεργὲς, ὅ ἐστιν, υἱοὶ βροντῆς· ὅ γ' οὖν Ἰωάννης ἀληθῶς ἀπ' οὐρανοῦ βοᾷ· «Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος.» Πρότερον μὲν γὰρ σκιὰν εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν· ὅτε δὲ ὁ Χριστὸς ἀπηγγέλη τοῖς ἀνθρώποις καὶ παρεγένετο λέγων· «Αὐτὸς ὁ λαλῶν πάρειμι· τότε,» ὡς εἶπεν ὁ Παῦλος, «ἡ τούτου φωνὴ τὴν γῆν ἐσάλευσεν, ἐπαγγειλαμένου πρότερον· Ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ ἔτι ἅπαξ δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν, ἵνα μείνῃ τὰ μὴ σαλευόμενα. Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες, ἔχομεν χάριν, δι' ἧς λατρεύομεν εὐαρέστως τῷ Θεῷ.» Ἣν δὲ λέγει βασιλείαν οὗτος ἀσάλευτον, ταύτην στερεωθεῖσαν ψάλλει Δαβίδ· «Ὁ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο· ἐνεδύσατο Κύριος δύναμιν καὶ περιεζώσατο. Καὶ γὰρ ἐστερέωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται.» Τὸ ἄρα παρὰ τῷ προφήτῃ ῥητὸν τὴν ἐπιδημίαν τοῦ Σωτῆρος σημαίνει, ἐν ᾗ καὶ ἡμεῖς ἀνεκαινίσθημεν, καὶ ὁ νόμος τοῦ πνεύματος ἀσάλευτος διαμένει. Ἀλλ' οἱ τῷ ὄντι τροπικοὶ, συνθέμενοι τοῖς Ἀρειανοῖς, καὶ μερισάμενοι μετ' αὐτῶν τὴν εἰς τὴν θεότητα βλασφημίαν, ἵνα ἐκεῖνοι μὲν τὸν Υἱὸν, οὗτοι δὲ τὸ Πνεῦμα κτίσμα λέγωσιν· ἐτόλμησαν, ὡς αὐτοί φασι, τρόπους πάλιν ἑαυτοῖς ἐφευρεῖν καὶ παρεξηγεῖσθαι καὶ τὸ τοῦ Ἀποστόλου ῥητὸν, ὃ καλῶς μὲν αὐτὸς ἔγραφε Τιμοθέῳ λέγων· «Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Ἰησοῦ Χριστοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλησιν.» Ἐκεῖνοι δὲ φάσκουσιν, ἐπειδὴ τὸν Θεὸν καὶ τὸν Χριστὸν ὠνόμασεν, εἶτα τοὺς ἀγγέλους, ἀνάγκη τοῖς ἀγγέλοις συναριθμεῖσθαι τὸ Πνεῦμα, τῆς τε αὐτῶν εἶναι συστοιχίας καὶ αὐτὸ, καὶ ἄγγελον εἶναι μείζονα τῶν ἄλλων. Πρῶτον μὲν οὖν τῆς ἀσεβείας ἐστὶν Οὐαλεντίνου τοῦτο τὸ εὕρημα· καὶ οὐκ ἔλαθον οὗτοι τὰ ἐκείνου φθεγγόμενοι. Ἐκεῖνος γὰρ ἔφησεν

having the meaning, the thunder that is made firm might fittingly be understood as the faithful word, and the unshaken law of the spirit. For, wishing James and John to be its ministers, the Lord called them Boanerges, that is, sons of thunder; John at any rate truly cries from heaven: "In the beginning was the Word, and the Word was with God, and the Word was God." For formerly the law had a shadow of the good things to come; but when Christ was announced to men and came, saying, "I Who speak am here," then, as Paul said, "His voice shook the earth, He having promised before: Yet once more I will shake not only the earth but also heaven. And this 'yet once more' signifies the removal of the things that are shaken, so that the things that are not shaken may remain. Therefore, receiving a kingdom that cannot be shaken, we have grace, through which we serve God acceptably." And the kingdom which he calls unshaken, this David sings of as made firm: "The Lord has reigned, He has put on comeliness; the Lord has put on strength and girded Himself. For He has made firm the world, which shall not be shaken." The saying in the prophet, then, signifies the coming of the Saviour, in which we too were renewed, and the law of the spirit remains unshaken. But those who are in truth Tropici, having made common cause with the Arians, and having divided with them the blasphemy against the Godhead, so that those call the Son a creature and these the Spirit, have dared, as they themselves say, again to invent tropes for themselves, and to misinterpret also the saying of the Apostle, which he himself wrote well to Timothy, saying: "I charge you before God and Jesus Christ and the elect angels, that you keep these things without prejudgement, doing nothing by partiality." But they assert that, since he named God and Christ and then the angels, the Spirit must be numbered with the angels, and Himself be of their rank, and be an angel greater than the others. First, then, this invention belongs to the impiety of Valentinus; and these men, uttering his words, have not escaped notice. For he said

Editors' notes and page, col. 556

Footnotes

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Primus codex Regius, Seguer., σείω.

The first Royal codex and the Seguier: σείω ("I shake").

(printed under page 294)

(83) ‹anchor: not visible› · call in col 556

Regius 2, εὐαρεστοῦντες. Mox Regius primus, Seguer. Basil., ἀσάλευτον, et Regius 1, Seguer., οὗτος. Alii et editi, αὐτὸς ἀτελεύτητον. Ibidem Regius 1, Seguer. Gobler. et Felck. 1, στερεωθεῖσαν. Caeteri et editi, ἑτέρωθι οὖσαν.

Royal 2: εὐαρεστοῦντες. Next, the first Royal, the Seguier and the Basel: ἀσάλευτον ("unshaken"), and Royal 1 and the Seguier: οὗτος. The others and the printed editions: αὐτὸς ἀτελεύτητον ("he, without end"). In the same place Royal 1, the Seguier, Gobler's and Felckmann's 1: στερεωθεῖσαν ("made firm"). The others and the printed editions: ἑτέρωθι οὖσαν ("being elsewhere").

(printed under page 294)

(84) ‹anchor: τοῦ πνεύματος› · call in col 556

Sic Regii et Seguer., ut et legit Nannius. At alii et editi, Πατρός.

So the Royal codices and the Seguier, as Nannius also read. But the others and the printed editions: Πατρός.

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(85) ‹anchor: οἱ τῷ ὄντι τροπικοί› · call in col 556

Ad hanc vocem, τροπικοί, in cod. ms. Basil. Δοξαπατρῆς haec non inepte notat: Σημείωσαι, ὅτι, διὰ τὸ λέγειν ἑαυτοὺς τρόπους ἐφευρίσκειν παρεξηγήσεων, ἐκλήθησαν οἱ Πνευματομάχοι τροπικοὶ ἐν ἀρχῇ· ὕστερον δὲ ἀπὸ Μακεδονίου Μακεδονιανοί. Id est: Nota S. Spiritus hostes, quia varios tropos in pravis suis interpretationibus se excogitare dicerent, initio vocatos fuisse tropicos; postea vero a Macedonio, Macedonianos. Vide p. 516.

On this word, τροπικοί, in the Basel manuscript codex, Doxapatres notes, not unaptly: "Note that because they said that they devised tropes of misinterpretation, the Pneumatomachi were at first called Tropici, and later, from Macedonius, Macedonians." That is: "Note that the enemies of the Holy Spirit, because they said that they devised various tropes in their perverse interpretations, were at first called Tropici, but afterwards, from Macedonius, Macedonians." See p. 516.

(printed under page 294)

(86) ‹anchor: καλῶς μὲν αὐτὸς› · call in col 556

Sic Regius 1, Seguer. Anglican. Gobler. et Felck. 1. Caeteri vero et editi αὐτός omittunt, et habent ἔγραψε. Reg. 2 tamen ἔγραφε quoque habet.

So Royal 1, the Seguier, the English, Gobler's and Felckmann's 1. But the others and the printed editions omit αὐτός and have ἔγραψε. Royal 2, however, also has ἔγραφε.

(printed under page 294)

(87) ‹anchor: Ἰησοῦ Χριστοῦ› · call in col 556

Sic Regius 1 et Seguer. In Gobl. et Felck. 1 ita legitur, τοῦ Θεοῦ Χριστοῦ Ἰησοῦ. In Anglic., τοῦ Θεοῦ καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Editio Commel. et Regius 2, τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ.

So Royal 1 and the Seguier. In Gobler's and Felckmann's 1 it is read thus: τοῦ Θεοῦ Χριστοῦ Ἰησοῦ. In the English: τοῦ Θεοῦ καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ("of God and our Lord Jesus Christ"). The Commelin edition and Royal 2: τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ.

(printed under page 294)

(88) ‹anchor: κατὰ πρόσκλησιν› · call in col 556

Sic omnes mss. et edit. Commel., uti etiam habent 4 mss. codices Novi Testamenti edit. Oxon. 1675. At alii πρόσκλισιν, quemadmodum quoque legit interpres Latinus, in alteram partem declinando. Ibid. Regii et Ottobon. Seg. Basil. Angl., φάσκουσιν. Alii et editi, φάσκωσιν.

So all the manuscripts and the Commelin edition, as also four manuscript codices of the New Testament in the Oxford edition of 1675 have it. But others have πρόσκλισιν ("partiality"), as the Latin interpreter also read: "in alteram partem declinando" ("by leaning to one side"). In the same place the Royal codices, Ottoboni's, the Seguier, the Basel and the English: φάσκουσιν. The others and the printed editions: φάσκωσιν.

(printed under page 294)

(89) ‹anchor: καὶ αὐτό› · call in col 556

Sic Regii et Seg. Ottobon. Basil. Anglican. Goblerian. et Felckm. 1. Editi vero et alii καί ante αὐτό omittunt.

So the Royal codices, the Seguier, Ottoboni's, the Basel, the English, Gobler's and Felckmann's 1. But the printed editions and the others omit καί before αὐτό.

(printed under page 294)

(90) ‹anchor: τὰ ἐκείνου› · call in col 556

Gobl. et Felckm. primus, Seg. Ottobon., τὰ ἐκείνων. Paulo post Reg. 1 et 2, Basil. Seg. Gobl. et Felckm. 1, ἔφησεν. Alii et editi, φησίν.

Gobler's, Felckmann's first, the Seguier and Ottoboni's: τὰ ἐκείνων. A little after, Royal 1 and 2, the Basel, the Seguier, Gobler's and Felckmann's 1: ἔφησεν. The others and the printed editions: φησίν.

(printed under page 294)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A ‹ἔχοντος τὴν διάνοιαν›; B ‹λείαν ἀσάλευτον παραλαμβάνοντες›; C ‹καὶ παρεξηγεῖσθαι καὶ τὸ τοῦ Ἀποστόλου›; D ‹beside the footnotes (Felck. 1. Cæteri vero…)›
old-edition numerals: (none)

PG 26:557

σεν, ὅτι, πεμφθέντος τοῦ Παρακλήτου, συναπεστάλησαν αὐτῷ οἱ ἡλικιῶται αὐτοῦ ἄγγελοι· ἔπειτα δὲ τὸ Πνεῦμα κατάγοντες εἰς τοὺς ἀγγέλους εἰς τὴν Τριάδα συντάσσοντες. Εἰ γὰρ μετὰ Πατέρα καὶ Υἱὸν κατ' αὐτοὺς οἱ ἄγγελοι, δηλονότι τὴν Τριάδος εἰσὶν οἱ ἄγγελοι, καὶ οὐκ ἔτι «λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενοι,» οὐδὲ ἁγιαζόμενοι, ἀλλ' αὐτοὶ μᾶλλον ἁγιάζοντες ἄλλους ἂν εἶεν.

that, when the Paraclete was sent, his coeval angels were sent along with him; and next, bringing the Spirit down to the angels, they are ranking [the angels] into the Triad. For if, according to them, the angels come after the Father and the Son, plainly the angels are of the Triad, and are no longer "ministering spirits sent forth for service," nor are they sanctified, but would rather themselves be sanctifying others.

11. Τί οὖν ἡ τοσαύτη τούτων ἀπόνοια; Ποῦ τῶν Γραφῶν πάλιν εὗρον ἄγγελον τὸ Πνεῦμα λεγόμενον; Τὰ αὐτὰ δέ μοι τοῖς προειρημένοις εἰπεῖν ἀνάγκη. Παράκλητος ἐλέχθη καὶ πνεῦμα υἱοθεσίας, καὶ πνεῦμα ἁγιασμοῦ, καὶ πνεῦμα Θεοῦ, καὶ πνεῦμα Χριστοῦ ἐλέχθη· οὐδαμοῦ δὲ ἄγγελος, οὐδὲ ἀρχάγγελος, οὐδὲ πνεῦμα διακονίας; οἷοί εἰσιν οἱ ἄγγελοι· ἀλλὰ μᾶλλον σὺν τῷ Υἱῷ καὶ αὐτὸ διακονεῖται παρὰ τοῦ Γαβριὴλ λέγοντος τῇ Μαρίᾳ· «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ· καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι.» Τῶν δὲ Γραφῶν μὴ λεγουσῶν ἄγγελον τὸ Πνεῦμα, ποία τούτοις ἀπολογία γένοιτ' ἂν τῆς τοσαύτης ἀλογίστου τόλμης; ὅπου γε καὶ ὁ τὴν τοιαύτην αὐτοῖς κακόνοιαν ἐπισπείρας Οὐαλεντῖνος τὸ μὲν Παράκλητον, τοὺς δὲ ἀγγέλους ὠνόμασεν· εἰ καὶ ἐν τῷ ἴσῳ χρόνῳ, ἡλικιώτην τοῖς ἀγγέλοις συντάσσει καὶ αὐτὸς τὸ Πνεῦμα ὁ ἀφρονέστατος. Ἀλλ' ἰδοὺ, φασὶν, ἐν τῷ προφήτῃ Ζαχαρίᾳ γέγραπται· «Τάδε λέγει ὁ ἄγγελος, ὁ λαλῶν ἐν ἐμοί.» Καὶ δῆλόν ἐστιν, ὅτι ἄγγελον εἶναι τὸ Πνεῦμα σημαίνει τὸν ἐν αὐτῷ λαλοῦντα. Τοῦτο δὲ οὐκ ἂν εἶπον, εἰ τῇ ἀναγνώσει προσέχοντες ἦσαν. Αὐτὸς γὰρ ὁ Ζαχαρίας, ἡνίκα τὴν ὀπτασίαν περὶ τῆς λυχνίας ἑώρακε, φησί· «Καὶ ἀπεκρίθη ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ, καὶ εἶπεν· Οὐ γινώσκεις τί ἐστι ταῦτα; Καὶ εἶπον· Οὐχὶ Κύριε. Καὶ ἀπεκρίθη, καὶ εἶπε πρός με λέγων· Οὗτος ὁ λόγος Κυρίου πρὸς Ζοροβάβελ, λέγων· Οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ἰσχύϊ, ἀλλ' ἐν Πνεύματί μου, λέγει Κύριος παντοκράτωρ.» Εὔδηλον οὖν, ὡς ὁ λαλῶν ἄγγελος τῷ προφήτῃ οὐκ ἦν τὸ Πνεῦμα τὸ ἅγιον, ἀλλ' αὐτὸς μὲν ἄγγελος, τὸ δὲ τὸ Πνεῦμα τοῦ Θεοῦ ἐστι τοῦ παντοκράτορος· καὶ διακονεῖται μὲν παρ' ἀγγέλου, ἀδιαίρετον δὲ τῆς θεότητός ἐστι, καὶ ἴδιον τοῦ λόγου. Ἐπεὶ εἰ τὸ ἀποστολικὸν προφασίζονται ῥητὸν, διὰ τὸ εἰρῆσθαι μετὰ

11. What, then, is this great madness of theirs? Where in the Scriptures, again, did they find the Spirit called an angel? I must needs say the same things as I said before. He was called Paraclete, and spirit of adoption, and spirit of sanctification, and Spirit of God, and He was called Spirit of Christ; but nowhere angel, nor archangel, nor ministering spirit, such as the angels are; but rather, together with the Son, He too is ministered to by Gabriel, who says to Mary: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you." And since the Scriptures do not call the Spirit an angel, what defence could these men have for so great and so senseless a daring? when even Valentinus, who sowed this ill-mindedness in them, named the one Paraclete and the others angels, even if he too, most senseless as he is, ranks the Spirit with the angels as their coeval, in equal time. But look, they say, it is written in the prophet Zechariah: "Thus says the angel who speaks in me." And it is plain that he means the one speaking in him, the Spirit, to be an angel. But they would not have said this, had they been attentive to the reading. For Zechariah himself, when he had seen the vision concerning the lampstand, says: "And the angel who spoke in me answered and said: Do you not know what these things are? And I said: No, lord. And he answered, and said to me, saying: This is the word of the Lord to Zerubbabel, saying: Not by great power, nor by strength, but by My Spirit, says the Lord Almighty." It is quite plain, then, that the angel speaking to the prophet was not the Holy Spirit; but he was an angel, while the Spirit is of God the Almighty; and He is ministered to by an angel, but is indivisible from the Godhead, and proper to the Word. For if they plead the apostolic saying as a pretext, because after

Editors' notes and page, col. 557

Footnotes

(printed under page 295)

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Sic Regii et Seguerian. Editi et alii, καταγαγόντες.

So the Royal codices and the Seguier. The printed editions and the others: καταγαγόντες.

(printed under page 295)

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Regius secundus οἱ omittit, qui idem infra habet ἀποστελλόμενα, ut et Ottobon., ac ἀνιαζόμενα.

The second Royal omits οἱ; the same has below ἀποστελλόμενα, as does Ottoboni's, and ἀνιαζόμενα.

(printed under page 295)

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Sic primus codex Regius, Seg. Basil. Anglican. Gobl. et Felckm. 1, sed Anglican. ἄγγελος habet. Alii et editi, ποῦ τῶν Γραφῶν ηὗρον λεγόμενον κτίσμα τὸ Πνεῦμα.

So the first Royal codex, the Seguier, the Basel, the English, Gobler's and Felckmann's 1, but the English has ἄγγελος. The others and the printed editions: ποῦ τῶν Γραφῶν ηὗρον λεγόμενον κτίσμα τὸ Πνεῦμα ("where in the Scriptures did they find the Spirit called a creature").

(printed under page 295)

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Sic omnes mss. Editi vero, οἵ.

So all the manuscripts. But the printed editions: οἵ.

(printed under page 295)

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Regius primus, Seg. Basil. Anglican., τὸ μέν, Παράκλητον. Alii et editi, τὸν μέν, etc. Mox Regius primus, Seg., εἰ καί, etc. Caeteri autem et editi εἰ omittunt. Paulo post Regius primus, Seg. Gobl. et Felckm. primus, συντάσσει καὶ αὐτός, etc. At alii et editi καὶ αὐτός non habent.

The first Royal, the Seguier, the Basel and the English: τὸ μέν, Παράκλητον. The others and the printed editions: τὸν μέν, etc. Next, the first Royal and the Seguier: εἰ καί, etc. But the others and the printed editions omit εἰ. A little after, the first Royal, the Seguier, Gobler's and Felckmann's first: συντάσσει καὶ αὐτός, etc. But the others and the printed editions do not have καὶ αὐτός.

(printed under page 295)

(96) ‹anchor: προφήτῃ Ζαχαρίᾳ› · call in col 557

Gobl. et Felckm. primus, φασὶν, παρὰ τῷ Ζαχαρίᾳ. Iidem mox et Regius primus, Seg., δῆλόν ἐστιν, ὅτι. Anglican. Regius 2, δῆλον ὅτι. Caeteri et editi, δηλονότι.

Gobler's and Felckmann's first: φασὶν, παρὰ τῷ Ζαχαρίᾳ ("they say, in Zechariah"). The same, shortly after, and the first Royal and the Seguier: δῆλόν ἐστιν, ὅτι. The English and Royal 2: δῆλον ὅτι. The others and the printed editions: δηλονότι.

(printed under page 295)

(97) ‹anchor: Καὶ εἶπον› · call in col 557

Primus codex Regius, Seg., εἶπα.

The first Royal codex and the Seguier: εἶπα.

(printed under page 295)

(98) ‹anchor: ἀλλ' ἐν› · call in col 557

Regius primus, Seg. Gobl. Felckm. 1, ἀλλ' ἢ ἐν, etc.

The first Royal, the Seguier, Gobler's and Felckmann's 1: ἀλλ' ἢ ἐν ("but rather in"), etc.

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(99) ‹anchor: Εὔδηλον› · call in col 557

Sic mss. omnes. Editio Commel. male, ἄδηλον. Ibid. Regius primus, Seg., οὖν omittunt.

So all the manuscripts. The Commelin edition wrongly: ἄδηλον ("unclear"). In the same place the first Royal and the Seguier omit οὖν.

(printed under page 295)

(1) ‹anchor: τοῦ παντοκράτορος› · call in col 557

Sic Regius primus, Seg. Gobl. Anglic. Felck primus. Attamen Gobl. Felckm. primus τοῦ omittunt. Alii et editi, τὸ δὲ Πνεῦμα τὸ ἅγιόν ἐστι τὸ Πνεῦμα τοῦ παντοκράτορος.

So the first Royal, the Seguier, Gobler's, the English and Felckmann's first. Gobler's and Felckmann's first, however, omit τοῦ. The others and the printed editions: τὸ δὲ Πνεῦμα τὸ ἅγιόν ἐστι τὸ Πνεῦμα τοῦ παντοκράτορος ("but the Holy Spirit is the Spirit of the Almighty").

(printed under page 295)

(2) ‹anchor: ἴδιον τοῦ λόγου› · call in col 557

Sic Regius primus, Seg. Gobl. et Felckm. primus. Caeteri vero et editi, ἰσχύος τοῦ λόγου. Ibid. Regius primus, Seg., Ἐπεὶ, εἰ τό, etc. Gobl. et Felckm. primus, Ἐπειδή, εἰ τό, etc. Alii et editi, Ἐπειδὴ δὲ τό, etc.

So the first Royal, the Seguier, Gobler's and Felckmann's first. But the others and the printed editions: ἰσχύος τοῦ λόγου ("of the strength of the Word"). In the same place the first Royal and the Seguier: Ἐπεὶ, εἰ τό, etc. Gobler's and Felckmann's first: Ἐπειδή, εἰ τό, etc. The others and the printed editions: Ἐπειδὴ δὲ τό, etc.

(printed under page 295)

Footnotes

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Hebr. I, 14.

Heb. 1:14.

(printed under page 295)

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Luc. I, 35.

Luke 1:35.

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(69) ‹anchor: qui loquitur in me› · call in col 558

Zach. IV, 5.

Zech. 4:5.

(printed under page 295)

(70) ‹anchor: Dominus omnipotens› · call in col 558

ibid. 5, 6.

Ibid. [Zech. 4:]5–6.

(printed under page 295)

Footnotes

(printed under page 296)

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Dan. VII, 10.

Dan. 7:10.

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Matth. XIII, 41.

Matt. 13:41.

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Matth. IV, 11.

Matt. 4:11.

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Matth. XIII, 49.

Matt. 13:49.

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Joan. XX, 22.

John 20:22.

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Matth. XXVIII, 19.

Matt. 28:19.

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Joan. XV, 26; XVI, 14.

John 15:26; 16:14.

(printed under page 296)

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Exod. XXXIII, 1, 2.

Exod. 33:1–2.

(printed under page 296)

(79) ‹anchor: ex isto loco educas› · call in col 559

ibid. 15.

Ibid. [Exod. 33:]15.

(printed under page 296)

(80) ‹anchor: prae omnibus› · call in col 559

ibid. 17, 18.

Ibid. [Exod. 33:]17–18.

(printed under page 296)

Page

other: facing Latin version, not set

PG 26:560

τὸν Χριστὸν τοὺς ἐκλεκτοὺς ἀγγέλους, εἰπάτωσαν τίς ἐκ πάντων τούτων ἐστὶν ὁ τῇ Τριάδι συντασσόμενος; Οὐ γὰρ δὴ πάντες εἷς εἰσι τῷ ἀριθμῷ· ἢ τίς αὐτῶν ἐστιν ὁ κατελθὼν εἰς τὸν Ἰορδάνην ἐν εἴδει περιστερᾶς; Χίλιαι γὰρ χιλιάδες εἰσὶ καὶ μύριαι μυριάδες οἱ λειτουργοῦντες. Ἢ διὰ τί, ἀνοιγομένων τῶν οὐρανῶν, οὐκ εἴρηται, Καὶ κατῆλθεν ἐκ τῶν ἐκλεκτῶν ἀγγέλων, ἀλλὰ, τὸ Πνεῦμα τὸ ἅγιον; Ἢ διὰ τί αὐτὸς ὁ Κύριος περὶ μὲν τῆς συντελείας διαλεγόμενος τοῖς μαθηταῖς, διαστέλλων μὲν ἔλεγεν· «Ἀποστελεῖ ὁ Υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ;» Καὶ πρὸ τούτων εἴρητο· «Οἱ ἄγγελοι διηκόνουν αὐτῷ.» Καὶ πάλιν αὐτὸς λέγει· «Ἐξελεύσονται οἱ ἄγγελοι.» Τοῖς δὲ μαθηταῖς διδοὺς ἔλεγε «Λάβετε Πνεῦμα ἅγιον·» ἀποστέλλων τε αὐτοὺς ἔλεγε· «Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος.» Οὐ γὰρ ἄγγελον συνέτασσε τῇ θεότητι, οὐδὲ ἐν κτίσματι συνῆπτεν ἡμᾶς ἑαυτῷ τε καὶ τῷ Πατρὶ, ἀλλ' ἐν τῷ Πνεύματι τῷ ἁγίῳ, ὅπερ αὐτὸς ἐπαγγελλόμενος οὐκ εἴρηκεν ἄγγελον ἀποστέλλειν, ἀλλὰ «τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται,» καὶ ἐκ τοῦ αὐτοῦ λαμβάνει καὶ δίδοται.

Christ, the elect angels, let them say which of all these it is that is ranked with the Triad. For surely they are not all one in number. Or which of them is it that came down into the Jordan in the form of a dove? For those who minister are thousands of thousands and myriads of myriads. Or why, when the heavens were opened, is it not said, And there came down one of the elect angels, but, the Holy Spirit? Or why did the Lord Himself, when discoursing to the disciples about the consummation, say distinctly, "The Son of Man will send His angels"? And before this it had been said: "The angels ministered to Him." And again He Himself says: "The angels will go forth." But when giving to the disciples He said, "Receive the Holy Spirit"; and sending them out He said: "Go and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." For He was not ranking an angel with the Godhead, nor was He joining us to Himself and to the Father in a creature, but in the Holy Spirit, Whom He Himself, when He promised it, did not say that He would send as an angel, but "the Spirit of truth, Who proceeds from the Father," and receives from Him and is given.

12. Καὶ Μωσῆς γ' οὖν, γινώσκων τοὺς μὲν ἀγγέλους κτίσματα, τὸ δὲ Πνεῦμα τὸ ἅγιον ἡνωμένον τῷ Υἱῷ καὶ τῷ Πατρὶ, λέγοντος αὐτῷ τοῦ Θεοῦ· «Πορεύου, ἀνάβηθι ἐντεῦθεν σὺ καὶ ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου εἰς τὴν γῆν, ἣν ὤμοσα τῷ Ἀβραὰμ, καὶ τῷ Ἰσαὰκ, καὶ τῷ Ἰακὼβ λέ⟨γ⟩ων· Τῷ σπέρματι ὑμῶν δώσω αὐτήν· καὶ συναποστελῶ πρὸ προσώπου σου τὸν ἄγγελόν μου, καὶ ἐκβαλεῖ τὸν Χαναναῖον·» παραιτεῖται λέγων· «Εἰ μὴ αὐτὸς συμπορεύῃ μεθ' ἡμῶν, μή με ἀναγάγῃς ἐντεῦθεν.» Οὐκ ἐβούλετο γὰρ κτίσμα προηγεῖσθαι τοῦ λαοῦ, ἵνα μὴ μάθωσι λατρεύειν τῇ κτίσει παρὰ τὸν κτίσαντα τὰ πάντα Θεόν. Ἀμέλει, τὸν ἄγγελον παραιτησάμενος, παρεκάλει αὐτὸν τὸν Θεὸν καθηγεῖσθαι αὐτῶν. Τοῦ δὲ Θεοῦ ἐπαγγειλαμένου καὶ εἰπόντος πρὸς αὐτόν· «Καὶ τοῦτόν σου τὸν λόγον, ὃν εἴρηκας, ποιήσω· εὕρηκας γὰρ χάριν ἐνώπιόν μου, καὶ οἶδά σε παρὰ πάντας·» γέγραπται ἐν τῷ Ἡσαΐᾳ· «Ὁ ἀναβιβάσας ἐκ τῆς γῆς τὸν ποιμένα τῶν προβάτων· ποῦ

12. Moses at any rate, knowing that the angels are creatures, but that the Holy Spirit is united to the Son and to the Father, when God said to him: "Go, go up from here, you and your people, whom you brought out of the land of Egypt, into the land which I swore to Abraham, and to Isaac, and to Jacob, saying: To your seed I will give it; and I will send My angel along before your face, and he will drive out the Canaanite," declines, saying: "Unless You Yourself go with us, do not bring me up from here." For he did not wish a creature to lead the people, lest they should learn to worship the creature beside God, Who created all things. Indeed, having declined the angel, he besought God Himself to lead them. And when God promised and said to him: "This word of yours too, which you have spoken, I will do; for you have found grace before Me, and I know you beyond all," it is written in Isaiah: "He Who brought up from the earth the shepherd of the sheep; where

Editors' notes and page, col. 560

Footnotes

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Sic Regii 1 et 2, Seg. Gobl. et Felckm. primus. Caeteri autem et editi, ἐν τῇ, etc.

So Royal 1 and 2, the Seguier, Gobler's and Felckmann's first. But the others and the printed editions: ἐν τῇ, etc.

(printed under page 296)

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Gobl. et Felckm. primus, Πνεῦμα ἅγιον, καὶ, πορευθέντες μαθητεύσατε, etc.

Gobler's and Felckmann's first: Πνεῦμα ἅγιον, καὶ, πορευθέντες μαθητεύσατε ("Holy Spirit; and, Go and make disciples"), etc.

(printed under page 296)

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Sic Regius primus, Seg. Gobl. et Felckm. primus. Alii et editi, ἐπαγγειλάμενος. Ibid. Regii 1 et 2, Seg. Gobl. Felckm. primus, Anglic. Basil. Ottob., οὐκ εἴρηκεν ἄγγελον ἀποστέλλειν, ἀλλὰ τὸ Πνεῦμα, etc., ubi tamen Basil., ἐπιστέλλειν. Caeteri et editi, mendose, οὐκ εἴρηκε Πνεῦμα ἀποστέχειν. Mox ibid. Gobl. et Felckm. primus, Regius primus, Seg., ἐκπορεύεται καὶ ἐκ τοῦ αὐτοῦ λαμβάνει, etc. in Gobl. et Felckm. primo καί deest post δίδοται. Anglicanus, ἐκπορεύεται. Καὶ Μωϋσῆς γ' οὖν γινώσκων. Caeteri et editi, ἐκπορεύεται. Καὶ γινώσκων, etc. Ibid. Regii 1 et 2, Seg., κτίσματα. Alii et editi, κτίσμα.

So the first Royal, the Seguier, Gobler's and Felckmann's first. The others and the printed editions: ἐπαγγειλάμενος. In the same place Royal 1 and 2, the Seguier, Gobler's, Felckmann's first, the English, the Basel and Ottoboni's: οὐκ εἴρηκεν ἄγγελον ἀποστέλλειν, ἀλλὰ τὸ Πνεῦμα ("he did not say that he would send an angel, but the Spirit"), etc., where, however, the Basel has ἐπιστέλλειν. The others and the printed editions, faultily: οὐκ εἴρηκε Πνεῦμα ἀποστέχειν. Next, in the same place, Gobler's, Felckmann's first, the first Royal and the Seguier: ἐκπορεύεται καὶ ἐκ τοῦ αὐτοῦ λαμβάνει ("proceeds, and receives from the same"), etc. In Gobler's and Felckmann's first, καί is wanting after δίδοται. The English: ἐκπορεύεται. Καὶ Μωϋσῆς γ' οὖν γινώσκων. The others and the printed editions: ἐκπορεύεται. Καὶ γινώσκων, etc. In the same place Royal 1 and 2 and the Seguier: κτίσματα. The others and the printed editions: κτίσμα.

(printed under page 296)

(6) ‹anchor: ἀνάβηθι ἐντεῦθεν σὺ› · call in col 560

Seg., ἐνταῦθα σύ, etc. Mox Ottobon., ἐκ τῆς Αἰγύπτου.

The Seguier: ἐνταῦθα σύ, etc. Next, Ottoboni's: ἐκ τῆς Αἰγύπτου.

(printed under page 296)

(7) ‹anchor: παραιτεῖται› · call in col 560

Primus codex Regius, Seg., παραιτεῖται. Gobl. et Felckm. primus, Ottobon., παραιτεῖτο. Editi et alii, παρῃτήσατο. Mox Regius primus, Seg. Gobl. et Felckm. primus, συμπορεύῃ ut et LXX. Alii et editi, συμπορεύσῃ.

The first Royal codex and the Seguier: παραιτεῖται. Gobler's, Felckmann's first and Ottoboni's: παραιτεῖτο. The printed editions and the others: παρῃτήσατο. Next, the first Royal, the Seguier, Gobler's and Felckmann's first: συμπορεύῃ, as the Septuagint also has. The others and the printed editions: συμπορεύσῃ.

(printed under page 296)

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Sic Regii 1 et 2, Seg. Basil. Anglican. Gobl. Felckm. primus, Ottobon. Caeteri et editi, κτίσματα.

So Royal 1 and 2, the Seguier, the Basel, the English, Gobler's, Felckmann's first and Ottoboni's. The others and the printed editions: κτίσματα.

(printed under page 296)

(9) ‹anchor: πρὸς αὐτόν› · call in col 560

Regius 2 et Felckm. 2, cum editis, πρὸς αὐτούς.

Royal 2 and Felckmann's 2, with the printed editions: πρὸς αὐτούς.

(printed under page 296)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A ‹τὸν Χριστὸν τοὺς ἐκλεκτοὺς ἀγγέλους›; B ‹τες μαθητεύσατε πάντα τὰ ἔθνη›; C ‹τῷ Ἀβραὰμ, καὶ τῷ Ἰσαὰκ›; D ‹βιβάσας ἐκ τῆς γῆς›
old-edition numerals: (none)

PG 26:561

ἐστιν ὁ θεὶς ἐν αὐτοῖς τὸ Πνεῦμα τὸ ἅγιον, ὁ ἀναγαγὼν τῇ δεξιᾷ Μωσῆν;» καὶ μετ' ὀλίγα φησί· «Κατέβη Πνεῦμα παρὰ Κυρίου καὶ ὡδήγησεν αὐτούς. Οὕτως ἤγαγες τὸν λαόν σου ποιήσας σεαυτῷ ὄνομα δόξης·» τίς ἐκ τούτων οὐ συνορᾷ τὴν ἀλήθειαν; Τοῦ γὰρ Θεοῦ ἐπαγγειλαμένου καθηγεῖσθαι, ἰδοὺ οὐκ ἔτι ἄγγελον ἐπαγγέλλεται πέμπειν, ἀλλὰ τὸ Πνεῦμα αὐτοῦ, ὅ ἐστιν ὑπὲρ τοὺς ἀγγέλους, καὶ αὐτὸ καθηγούμενόν ἐστι τοῦ λαοῦ. Καὶ δείκνυται, ὅτι οὐ τῶν κτισμάτων, οὐδὲ ἄγγελός ἐστι τὸ Πνεῦμα, ἀλλὰ ἄνω τῆς κτίσεώς ἐστιν, ἡνωμένον τῇ θεότητι τοῦ Πατρός. Αὐτὸς γὰρ ὁ Θεὸς διὰ τοῦ Λόγου ἐν Πνεύματι καθηγεῖτο τοῦ λαοῦ· ὅθεν καὶ διὰ πάσης τῆς Γραφῆς φησιν· «Ἐγὼ ἀνήγαγον ὑμᾶς ἐκ γῆς Αἰγύπτου· μάρτυρες ὑμεῖς ἐστε, εἰ Θεὸς ἦν ἀλλότριος ἐν ὑμῖν πλὴν ἐμοῦ.» Καὶ οἱ ἅγιοι δὲ προσφωνοῦσι τῷ Θεῷ· «Ὡδήγησας ὡς πρόβατα τὸν λαόν σου·» καὶ, «Ὡδήγησεν αὐτοὺς Κύριος ἐπ' ἐλπίδι, καὶ οὐκ ἐδειλίασαν.» Τούτῳ καὶ τὸν ὕμνον ἀνατιθέασι λέγοντες· «Τῷ διαγαγόντι τὸν λαὸν αὐτοῦ ἐν τῇ ἐρήμῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.» Ὁ δὲ μέγας Μωσῆς συνεχῶς διηγεῖται· «Κύριος ὁ Θεὸς ὁ προπορευόμενος πρὸ προσώπου ὑμῶν.» Τὸ ἄρα τοῦ Θεοῦ Πνεῦμα οὐκ ἂν εἴη ἄγγελος, οὐδὲ κτίσμα, ἀλλ' ἴδιον τῆς θεότητος αὐτοῦ. Τοῦ γὰρ Πνεύματος ὄντος ἐν τῷ λαῷ, ὁ Θεὸς δι' Υἱοῦ ἐν Πνεύματι ἦν ἐν αὐτοῖς.

is He Who put the Holy Spirit in them, Who brought up Moses by the right hand?" and a little after he says: "The Spirit came down from the Lord and guided them. So You led Your people, making for Yourself a name of glory." Who does not see the truth from these words? For when God had promised to lead them, see, He no longer promises to send an angel, but His Spirit, Who is above the angels, and it is He Himself Who leads the people. And it is shown that the Spirit is not of the creatures, nor an angel, but is above creation, united to the Godhead of the Father. For God Himself, through the Word, in the Spirit, led the people; whence throughout the whole of Scripture He says: "I brought you up out of the land of Egypt; you are witnesses whether there was a strange god among you besides Me." And the saints too cry out to God: "Thou didst lead Thy people like sheep"; and, "The Lord led them in hope, and they were not afraid." To Him also they offer the hymn, saying: "To Him Who led His people through the wilderness, for His mercy is for ever." And the great Moses continually relates: "The Lord God Who goes before your face." The Spirit of God, then, would not be an angel, nor a creature, but proper to His Godhead. For when the Spirit was in the people, God, through the Son, in the Spirit, was in them.

13. Ἀλλ' ἔστω ταῦτα, φασὶ καὶ αὐτοί· διὰ τί οὖν ὁ Ἀπόστολος μετὰ τὸν Χριστὸν οὐκ ὠνόμασε τὸ Πνεῦμα τὸ ἅγιον, ἀλλὰ τοὺς ἐκλεκτοὺς ἀγγέλους; Τὸ αὐτὸ δ' ἄν τις αὐτοὺς ἐρωτήσειε· Διὰ τί μὴ ἀρχαγγέλους, μηδὲ χερουβὶμ, μηδὲ σεραφὶμ, μηδὲ κυριότητας, μηδὲ θρόνους, μηδὲ ἕτερόν τι, ἀλλ' ἐκλεκτοὺς μόνους ἀγγέλους ὠνόμασεν ὁ Παῦλος; Ἆρ' οὖν, ἐπεὶ μὴ οὕτως ὠνόμασεν, οἱ ἄγγελοι ἀρχάγγελοί εἰσιν, ἢ μόνοι ἄγγελοί εἰσι, καὶ οὔτε σεραφὶμ, ἢ χερουβὶμ, οὐκ ἀρχάγγελοι, οὐδὲ κυριότητες, οὐ θρόνοι, οὐκ ἀρχαὶ, οὐχ ἕτερόν τι ἐστίν; Ἀλλὰ τοῦτό ἐστιν ἀνάγκην μὲν ἐπιβάλλειν τῷ Ἀποστόλῳ, διὰ τί μὴ οὕτως, ἀλλ' οὕτως ἔγραψεν, ἀγνοεῖν δὲ τὰς θείας Γραφὰς, καὶ διὰ τοῦτο πλανᾶσθαι περὶ τὴν ἀλήθειαν. Ἰδοὺ γὰρ παρὰ μὲν τῷ Ἡσαΐᾳ γέγραπται· «Προσαγάγετε πρὸς μὲ, καὶ ἀκούσατε ταῦτα· Οὐκ ἀπ' ἀρχῆς ἐν κρυφῇ

13. But let these things be so, they too say; why then did the Apostle, after Christ, not name the Holy Spirit, but the elect angels? One might ask them the same: Why did Paul name not archangels, nor cherubim, nor seraphim, nor dominions, nor thrones, nor anything else, but the elect angels only? Are the angels, then, archangels, since he did not name them so, or are they angels only, and is there neither seraphim nor cherubim, nor archangels, nor dominions, nor thrones, nor principalities, nor anything else? But this is to lay constraint on the Apostle, as to why he wrote not thus but thus, while being ignorant of the divine Scriptures, and for this reason going astray concerning the truth. For see, in Isaiah it is written: "Draw near to me, and hear these things: Not from the beginning in secret

Editors' notes and page, col. 561

Footnotes

(printed under page 297)

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Regius primus, Seg. Gobl. et Felckm. 1, ἀγχγιῶν.

The first Royal, the Seguier, Gobler's and Felckmann's 1: ἀγχγιῶν [so printed, broken across the line; the intended word is unclear].

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Regius primus, Seg., ποιῆσαι. Ibid. iidem et Gobl. et Felckm. primus, σεαυτῷ. Alii et editi, ἑαυτῷ.

The first Royal and the Seguier: ποιῆσαι. In the same place the same, and Gobler's and Felckmann's first: σεαυτῷ ("for yourself"). The others and the printed editions: ἑαυτῷ.

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Sic Regii 1 et 2, Seg. Caeteri et editi ἐστίν omittunt.

So Royal 1 and 2 and the Seguier. The others and the printed editions omit ἐστίν.

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Gobl. Felckm. primus, ὅθεν καί φησιν· Ἐγὼ ἀνήγαγον, etc. Ibid. iidem et Regius primus, Seg. Basil. ὑμᾶς addunt, quae vox ab aliis et editis abest.

Gobler's and Felckmann's first: ὅθεν καί φησιν· Ἐγὼ ἀνήγαγον ("whence he also says: I brought up"), etc. In the same place the same, and the first Royal, the Seguier and the Basel add ὑμᾶς, a word absent from the others and the printed editions.

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Sic Regius primus, Seg. Anglican. Gobl. et Felckm. primus. Alii autem et editi vocem Κύριος omittunt, habentque ἐν ἐλπίδι. Paulo post pro λέγοντες, Regius primus, Seg. habent, ψάλλοντες. Ottobon., λέγοντα.

So the first Royal, the Seguier, the English, Gobler's and Felckmann's first. But the others and the printed editions omit the word Κύριος and have ἐν ἐλπίδι ("in hope"). A little after, for λέγοντες, the first Royal and the Seguier have ψάλλοντες ("singing"). Ottoboni's: λέγοντα.

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Συνεχῶς διηγεῖται omittunt Gobl. et Felckm. primus. Mox ibid. iidem et Regii 1 et 2, Seg., ὑμῶν. Alii et editi, ἡμῶν. Item paulo post, Regius primus, Seg. habent, ἀλλ' ἴδιον τῆς θεότητος, etc. At caeteri et editi, ἀλλὰ μᾶλλον τῆς θεότητος.

Gobler's and Felckmann's first omit Συνεχῶς διηγεῖται ("he recounts continually"). Next, in the same place, the same and Royal 1 and 2 and the Seguier: ὑμῶν. The others and the printed editions: ἡμῶν. Likewise a little after, the first Royal and the Seguier have ἀλλ' ἴδιον τῆς θεότητος ("but proper to the Godhead"), etc. But the others and the printed editions: ἀλλὰ μᾶλλον τῆς θεότητος ("but rather of the Godhead").

(printed under page 297)

(16) ‹anchor: μηδὲ› · call in col 561

Pro μηδέ et in sequentib. Gobl. et Felckm. primus ἤ habent. Ibid. Regius primus, Seg., ἐκλεκτοὺς μόνους ἀγγέλους. Editi vero et alii vocem μόνους omittunt. Mox vox Παῦλος deest in Gobl. et Felckm. 1, qui iidem paulo post, ἄγγελοί εἰσι, καὶ οὔτε αἱ προειρημέναι δυνάμεις εἰσίν. Ἀλλὰ τοῦτό ἐστι, etc.

For μηδέ, here and in what follows, Gobler's and Felckmann's first have ἤ. In the same place the first Royal and the Seguier: ἐκλεκτοὺς μόνους ἀγγέλους ("the elect angels only"). But the printed editions and the others omit the word μόνους. Next, the word Παῦλος is wanting in Gobler's and Felckmann's 1, which a little after have ἄγγελοί εἰσι, καὶ οὔτε αἱ προειρημέναι δυνάμεις εἰσίν. Ἀλλὰ τοῦτό ἐστι ("are angels, and neither are the powers named before. But this is"), etc.

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Sic Regius primus, Seg. Alii autem et editi, παρά. Paulo post iidem Reg. et Seguer., προσάγαγε.

So the first Royal and the Seguier. But the others and the printed editions: παρά. A little after, the same Royal and the Seguier: προσάγαγε.

(printed under page 297)

Footnotes

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Isa. LXIII, 11, 12.

Isa. 63:11–12.

(printed under page 297)

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ibid. 14.

Ibid. [Isa. 63:]14.

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Levit. XI, 45; Deut. XXXII, 39; Isa. XLV, 21; Ose. XIII, 4.

Lev. 11:45; Deut. 32:39; Isa. 45:21; Hos. 13:4.

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Psal. LXXVI, 21.

Ps. 76:21 (Vulgate numbering; Heb. 77:20).

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Psal. LXXVII, 53.

Ps. 77:53 (Vulgate numbering; Heb. 78:53).

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Psal. CXXXV, 16.

Ps. 135:16 (Vulgate numbering; Heb. 136:16).

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Deut. I, 30, 33.

Deut. 1:30, 33.

(printed under page 297)

Footnotes

(printed under page 298)

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Isa. XLVIII, 16.

Isa. 48:16.

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Agg. II, 5, 6.

Hag. 2:5–6.

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Luc. XVIII, 2.

Luke 18:2.

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I Tim. VI, 13.

1 Tim. 6:13.

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Exod. XIV, 31.

Exod. 14:31.

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Page

other: facing Latin version, not set

PG 26:564

λελάληκα· ἡνίκα ἐγένετο, ἐκεῖ ἤμην· καὶ νῦν Κύριος ἀπέσταλκέ με, καὶ τὸ Πνεῦμα αὐτοῦ·» παρὰ δὲ τῷ Ἀγγαίῳ· «Καὶ νῦν κατίσχυε Ζοροβάβελ, λέγει Κύριος, καὶ κατίσχυε Ἰησοῦ ὁ τοῦ Ἰωσεδὲκ, ὁ ἱερεὺς ὁ μέγας, λέγει Κύριος. Καὶ κατισχυέτω πᾶς ὁ λαὸς τῆς γῆς, λέγει Κύριος· καὶ ποιεῖτε, διότι μεθ' ὑμῶν ἐγώ εἰμι, λέγει Κύριος παντοκράτωρ, καὶ τὸ Πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν.» Καὶ παρ' ἀμφοτέροις τοῖς προφήταις περὶ μόνου τοῦ Κυρίου καὶ τοῦ Πνεύματος μνήμη γέγονε. Τί τοίνυν καὶ περὶ τούτου φήσουσιν; Εἰ γὰρ, ἐπειδὴ τοῦ Χριστοῦ μνημονεύσας ὁ Παῦλος περὶ μὲν τοῦ Πνεύματος ἐσιώπησε, τῶν δὲ ἐκλεκτῶν ἀγγέλων ἐμνημόνευσε, διὰ τοῦτο ἐν ἀγγέλοις τὸ Πνεῦμα συντάττουσιν· ὥρα, καὶ τοῖς προφητικοῖς τούτοις ἐντυγχάνοντας, τολμηρότερον αὐτοὺς διαλογίζεσθαι καὶ περὶ τοῦ σεσιωπημένου. Ἄν τε γὰρ τὸν Κύριον εἶναι, φήσουσιν εἶναι τὸν Υἱὸν, τί ἂν εἴποιεν περὶ τοῦ Πατρός; ἄν τε τὸν Πατέρα εἴπωσι, τί ἂν εἴποιεν περὶ τοῦ Υἱοῦ; Τὴν γὰρ ἀκολουθοῦσαν κατ' ἐκείνους δυσφημίαν μηδὲ λογίσασθαί τινα γένοιτο· ἀνάγκη γὰρ αὐτοὺς εἰπεῖν, ἢ ὅτι οὐκ ἔστιν, ἢ τοῖς ποιήμασι συναριθμεῖν τὸ σεσιωπημένον.

I have spoken; when it came to pass, I was there; and now the Lord has sent me, and His Spirit"; and in Haggai: "And now be strong, Zerubbabel, says the Lord, and be strong, Jesus the son of Josedech, the great priest, says the Lord. And let all the people of the land be strong, says the Lord; and do it, for I am with you, says the Lord Almighty, and My Spirit stands in your midst." And in both prophets mention is made only of the Lord and of the Spirit. What, then, will they say about this too? For if, because Paul, having mentioned Christ, kept silence about the Spirit but mentioned the elect angels, they for this reason rank the Spirit among the angels, it is time that they, on reading these prophetic words too, should reason more boldly about the one passed over in silence as well. For if they say that the Lord is the Son, what would they say about the Father? and if they say the Father, what would they say about the Son? For may no one so much as think of the blasphemy that follows on their reasoning; since they must needs say either that the one passed over in silence does not exist, or number Him among the things made.

14. Τί δ' ἂν εἴποιεν, ἐὰν ἀκούσουσι καὶ τοῦ Κυρίου λέγοντος· «Κριτής τις ἦν ἔν τινι χώρᾳ, τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον μὴ ἐντρεπόμενος.» Ἆρα, ἐπειδὴ μετὰ τὸν Θεὸν ὠνόμασεν ἄνθρωπον, ὁ Υἱός ἐστιν οὗτος ὁ ἄνθρωπος, ὃν οὐκ ἐνετράπη ὁ ἄδικος κριτής; Ἢ ἐπειδὴ μετὰ τὸν Θεὸν ὠνόμασε τὸν ἄνθρωπον, τρίτος ἐστὶν ὁ Υἱὸς μετὰ τὸν ἄνθρωπον, καὶ τέταρτον τὸ Πνεῦμα τὸ ἅγιον; Τί δὲ ἄρα, ἐὰν καὶ τοῦ Ἀποστόλου ἐν τῇ αὐτῇ ἐπιστολῇ πάλιν λέγοντος ἀκούσωσι· «Παραγγέλλω σοι ἐνώπιον τοῦ Θεοῦ τοῦ ζωογονοῦντος τὰ πάντα, καὶ Κυρίου Ἰησοῦ Χριστοῦ, τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου, τὴν καλὴν ὁμολογίαν, τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον, ἀνεπίληπτον;» Ἆρα οὖν, ἐπειδὴ σεσιώπηκε νῦν περὶ ἀγγέλων καὶ Πνεύματος, ἀμφιβάλλουσι περὶ Πνεύματος, εἰ ἔστι, καὶ περὶ ἀγγέλων, εἴ εἰσι; Ναὶ ἀμφιβάλλουσιν ἕως τοιαῦτα δυσφημεῖν περὶ τοῦ Πνεύματος μεμελετήκασιν. Ἐὰν δὲ ἀκούσωσι τῆς Γραφῆς λεγούσης ἐν τῇ Ἐξόδῳ, «Ἐφοβήθη

14. And what would they say if they hear the Lord too saying: "There was a judge in a certain country, who did not fear God, and did not respect man"? Is it, then, because after God He named a man, that the Son is this man whom the unjust judge did not respect? Or, because after God He named the man, is the Son third after the man, and the Holy Spirit fourth? And what, then, if they hear the Apostle too, in the same epistle, saying again: "I charge you before God, Who gives life to all things, and the Lord Jesus Christ, Who bore witness under Pontius Pilate to the good confession, that you keep the commandment spotless, irreproachable"? Do they then, since he has here kept silence about angels and the Spirit, doubt about the Spirit, whether He exists, and about angels, whether they exist? Yes, they doubt, so long as they have practised such blasphemy against the Spirit. But if they hear the Scripture saying in Exodus: "Feared

Editors' notes and page, col. 564

Footnotes

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Gobl. et Felckm. primus, καὶ Ἀγγαῖος· καὶ νῦν, etc. Mox καί seq. habent Regii 1 et 2, Seg. Editi et alii omittunt. Item abest a Reg. 1, Seg., λέγει Κύριος.

Gobler's and Felckmann's first: καὶ Ἀγγαῖος· καὶ νῦν ("and Haggai: and now"), etc. Next, the following καί is had by Royal 1 and 2 and the Seguier; the printed editions and the others omit it. Likewise λέγει Κύριος is absent from Royal 1 and the Seguier.

(printed under page 298)

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Regius primus, Seg., περὶ τούτων.

The first Royal and the Seguier: περὶ τούτων.

(printed under page 298)

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Sic Regii 1 et 2, Seg. Alii et editi mendose, ἐντυγχάνοντες. Paulo post Regius primus, Seg., habent, τὸν Κύριον εἶναι φήσουσιν εἶναι τὸν Υἱόν. Alii et editi, τὸν Κύριον φήσωσιν εἶναι τὸν Υἱόν. Regius 2, Gobl. et Felckm. primus habent tamen φήσουσιν. Quae mox sequuntur τί ἂν εἴποιεν usque ad περὶ τοῦ Υἱοῦ desunt in Seg. Ibid. mox Regius primus, Seg. Gobl. et Felckm. primus, καὶ ἐκείνους et λογίσασθαι. Alii et editi, κατ' ἐκείνου et λογίζεσθαι. Ἔτι sequens abest a Reg. 1, Seg.

So Royal 1 and 2 and the Seguier. The others and the printed editions, faultily: ἐντυγχάνοντες. A little after, the first Royal and the Seguier have τὸν Κύριον εἶναι φήσουσιν εἶναι τὸν Υἱόν. The others and the printed editions: τὸν Κύριον φήσωσιν εἶναι τὸν Υἱόν. Royal 2, Gobler's and Felckmann's first nevertheless have φήσουσιν. What follows shortly, from τί ἂν εἴποιεν to περὶ τοῦ Υἱοῦ, is wanting in the Seguier. In the same place, shortly after, the first Royal, the Seguier, Gobler's and Felckmann's first: καὶ ἐκείνους and λογίσασθαι. The others and the printed editions: κατ' ἐκείνου and λογίζεσθαι. The following ἔτι is absent from Royal 1 and the Seguier.

(printed under page 298)

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Sic Regius primus, Seg. Gobl. et Felckm. primus, ubi tamen Seg., ἀκούσωσι. Caeteri et editi, τί δ' ἂν εἴποιεν οἱ κατ' ἐκείνους· Κριτής τις ἦν ἔν τινι πόλει.

So the first Royal, the Seguier, Gobler's and Felckmann's first, where, however, the Seguier has ἀκούσωσι. The others and the printed editions: τί δ' ἂν εἴποιεν οἱ κατ' ἐκείνους· Κριτής τις ἦν ἔν τινι πόλει ("what would those of their kind say: There was a judge in a certain city").

(printed under page 298)

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Verbum ὠνόμασεν habent Regii 1 et 2, Seg. Gobl. Felckm. primus, Ottobon.; omittunt vero alii et editi. Mox Regius primus, Seg. Gobl. et Felckm. primus addunt καὶ τέταρτον τὸ Πνεῦμα τὸ ἅγιον, quae in aliis et editis deficiunt. Paulo post iidem post πάλιν addunt λέγοντος, quam vocem alii et editi omittunt.

The word ὠνόμασεν is had by Royal 1 and 2, the Seguier, Gobler's, Felckmann's first and Ottoboni's; but the others and the printed editions omit it. Next, the first Royal, the Seguier, Gobler's and Felckmann's first add καὶ τέταρτον τὸ Πνεῦμα τὸ ἅγιον ("and the Holy Spirit fourth"), which is lacking in the others and the printed editions. A little after, the same add λέγοντος after πάλιν, a word the others and the printed editions omit.

(printed under page 298)

(23) ‹anchor: εἰ ἔστι› · call in col 564

Sic primus codex Reg. Seg. Caeteri et editi omittunt εἰ ἔστι. Mox iidem et Gobl., Felckmanni primus, post ἀμφιβάλλουσιν, habent ut hic sequitur. Anglicanus vero et Ottobon., Τοιαῦτα γὰρ δυσφημεῖν περὶ τοῦ Πνεύματος μεμελετήκασιν. Alii et editi, Τοιαῦτα γὰρ μεμελετήκασιν. Gobl. et Felckman. primus pro ναί habent καί.

So the first Royal codex and the Seguier. The others and the printed editions omit εἰ ἔστι ("whether he exists"). Next, the same, and Gobler's and Felckmann's first, have after ἀμφιβάλλουσιν what follows here. But the English and Ottoboni's: Τοιαῦτα γὰρ δυσφημεῖν περὶ τοῦ Πνεύματος μεμελετήκασιν ("for they have practised such slanders against the Spirit"). The others and the printed editions: Τοιαῦτα γὰρ μεμελετήκασιν. Gobler's and Felckmann's first have καί for ναί.

(printed under page 298)

(24) ‹anchor: λεγούσης ἐν› · call in col 564

Primus codex Regius, λεγούσης καί. Gobl. et Felckm. primus, Ἐὰν δὲ ἀκούσωσι τὸ ἐν Ἐξόδῳ· ἐφοβήθη, etc. Paulo post iidem Gobl. et Felckm. primus, Τί δέ, ἐὰν ἀκούσωσι τοῦ Ἰακώβ, etc.

The first Royal codex: λεγούσης καί. Gobler's and Felckmann's first: Ἐὰν δὲ ἀκούσωσι τὸ ἐν Ἐξόδῳ· ἐφοβήθη ("But if they hear the words in Exodus: [the people] feared"), etc. A little after, the same Gobler's and Felckmann's first: Τί δέ, ἐὰν ἀκούσωσι τοῦ Ἰακώβ ("And what if they hear Jacob"), etc.

(printed under page 298)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA
marginal letters: A ‹λελάληκα· ἡνίκα ἐγένετο›; B ‹τερον αὐτοὺς διαλογίζεσθαι›; C ‹ἄνθρωπον, καὶ τέταρτον›; D ‹beside footnote (22)›
old-edition numerals: (none)

PG 26:565

δὲ ὁ λαὸς τὸν Κύριον, καὶ ἐπίστευσαν τῷ Θεῷ, καὶ Μωσῇ, τῷ θεράποντι αὐτοῦ, » ἆρα συναριθμήσουσι τῷ Θεῷ τὸν Μωσῆν, καὶ μετὰ τὸν Θεὸν οὐ νοήσουσι τὸν Υἱὸν, ἀλλὰ μόνον τὸν Μωσῆν; Τί δὲ, ἐὰν ἀκούσωσι καὶ τοῦ πατριάρχου Ἰακὼβ εὐλογοῦντος τὸν Ἰωσὴφ καὶ λέγοντος· « Ὁ Θεὸς ὁ τρέφων με ἐκ νεότητός μου ἕως τῆς ἡμέρας ταύτης· ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν εὐλογήσαι τὰ παιδία ταῦτα »; Ἆρα, ἐπειδὴ μετὰ τὸν Θεὸν ὠνόμασεν ἄγγελον, πρῶτός ἐστιν ὁ ἄγγελος τοῦ Υἱοῦ, ἢ ἀγγέλοις συναριθμεῖται ὁ Υἱός; Ναὶ, πάλιν οὕτω νοήσουσι, διεφθαρμένην ἔχοντες τὴν καρδίαν. Ἀλλ' οὐχ ἡ ἀποστολικὴ πίστις ἐστὶ τοιαύτη, οὐδ' ὅλως Χριστιανὸς ἀνάσχοιτο ἂν τούτων. Ἡ γὰρ ἁγία καὶ μακαρία Τριὰς, ἀδιαίρετος καὶ ἡνωμένη πρὸς ἑαυτήν ἐστι· καὶ λεγομένου τοῦ Πατρὸς, πρόσεστι καὶ ὁ τούτου Λόγος καὶ τὸ ἐν τῷ Υἱῷ Πνεῦμα. Ἐὰν δὲ καὶ ὁ Υἱὸς ὀνομάζηται, ἐν τῷ Υἱῷ ἐστιν ὁ Πατὴρ, καὶ τὸ Πνεῦμα οὐκ ἔστιν ἐκτὸς τοῦ Λόγου. Μία γάρ ἐστιν ἐκ τοῦ Πατρὸς χάρις δι' Υἱοῦ ἐν Πνεύματι ἁγίῳ πληρουμένη· καὶ μία θεότης ἐστὶ, καὶ εἷς Θεός ἐστιν ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν. Οὕτω γὰρ καὶ ὁ Παῦλος, εἰρηκὼς, « Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Ἰησοῦ Χριστοῦ, » ἐγίνωσκεν, ὅτι οὐ διῃρεῖτο τοῦ Υἱοῦ τὸ Πνεῦμα, ἀλλ' ἐν Χριστῷ ἦν καὶ αὐτὸ, ὥσπερ ὁ Υἱὸς ἐν τῷ Πατρί· τοὺς δὲ ἐκλεκτοὺς ἀγγέλους συνεπήγαγεν εἰκότως, ἵνα, ἐπειδὴ διαμαρτυρία ἦν τῷ μαθητῇ λεγομένη, γινώσκων, ὡς τὰ μὲν λεγόμενα παρὰ Θεοῦ διὰ Χριστοῦ ἐν Πνεύματι λελάληται, οἱ δὲ ἄγγελοι διακονοῦσι τὰ παρ' ἡμῶν, ἐπισκοποῦντες τὰς ἑκάστου πράξεις, φυλάξῃ τὰς τοῦ διδασκάλου παραινέσεις, ὡς ἔχων τοὺς ἐφορῶντας τῶν λεγομένων μάρτυρας. Ἢ τάχα καὶ διὰ τοὺς διὰ παντὸς θεωροῦντας τὸ πρόσωπον τοῦ Πατρὸς, τοῦ ἐν τοῖς οὐρανοῖς, διαμαρτύρεται νῦν ἀγγέλους, ἕνεκά γε τῶν ἐν τῇ Ἐκκλησίᾳ μικρῶν, ἵνα, γινώσκων ὁ μαθητὴς τοὺς κηδεμόνας τῶν λαῶν, μὴ ἀμελήσῃ τῶν παραινέσεων τοῦ Ἀποστόλου.

the people [feared] the Lord, and they believed God and Moses His servant" (Exod. 14:31), will they then number Moses with God, and after God think not of the Son but only of Moses? And what if they hear the patriarch Jacob too, blessing Joseph and saying: "The God who has fed me from my youth until this day, the angel who delivers me from all evils, bless these children" (Gen. 48:15–16)? Because he named an angel after God, is the angel then before the Son, or is the Son numbered with angels? Yes, so again they will think, having a corrupted heart. But such is not the apostolic faith, nor would any Christian at all endure these things. For the holy and blessed Trinity is indivisible and united to Itself; and when the Father is spoken of, His Word is present too, and the Spirit who is in the Son. And if the Son is named, the Father is in the Son, and the Spirit is not outside the Word. For there is one grace from the Father, fulfilled through the Son in the Holy Spirit; and there is one Godhead, and one God, who is over all, and through all, and in all. For so Paul too, having said, "I charge you before God and Jesus Christ" (2 Tim. 4:1), knew that the Spirit was not divided from the Son, but was itself also in Christ, as the Son is in the Father; and he fittingly brought in the elect angels as well, so that, since the charge was being spoken to a disciple, he, knowing that the things spoken by God are spoken through Christ in the Spirit, while the angels minister to our affairs, overseeing the deeds of each one, might keep the exhortations of his teacher, as having for witnesses those who watch over what is said. Or perhaps it is also on account of those who always behold the face of the Father who is in heaven that he now calls the angels to witness, for the sake of the little ones in the Church, so that the disciple, knowing the guardians of the peoples, might not neglect the exhortations of the Apostle.

15. Τῶν μὲν οὖν θείων λογίων τοιοῦτος ὁ νοῦς ἐμοὶ φαίνεται, διελέγχων τὴν τῶν ἀλόγων κατὰ τοῦ Πνεύματος δυσφημίαν· αὐτοὶ δὲ τὴν φιλονεικίαν ἔμμονον ἔχοντες πρὸς τὴν ἀλήθειαν, ὡς γράφεις, οὐκέτι μὲν ἀπὸ τῶν Γραφῶν (οὐχ εὑρίσκουσι γὰρ), ἀπὸ δὲ τοῦ περισσεύματος τῆς καρδίας τῆς ἰδίας ἐρευγόμενοι, πάλιν φάσκουσιν· Εἰ μὴ κτίσμα ἐστὶ, μηδὲ τῶν ἀγγέλων εἷς ἐστιν, ἀλλ' ἐκ τοῦ Πατρὸς ἐκπορεύεται·

15. Such, then, appears to me to be the sense of the divine oracles, refuting the slander of the irrational against the Spirit. But they, holding fast to their contentiousness against the truth, as you write, no longer belching forth from the Scriptures (for they find nothing there) but from the abundance of their own heart, say again: If it is not a creature, nor one of the angels, but proceeds from the Father,

Editors' notes and page, col. 565

Footnotes

(23) ‹anchor: not visible› · call in col 565 (scripture reference)

Gen. XLVIII, 15.

Genesis 48:15.

(printed under page 299)

(24) ‹anchor: not visible› · call in col 565 (scripture reference)

II Timoth. IV, 1.

2 Timothy 4:1.

(printed under page 299)

(25) ‹anchor: not visible› · call in col 565

Sic Regius primus, Seg. et LXX. Editi vero et alii, εὐλογήσει. Porro supra oratione tertia contra Arianos, pag. 444, num. 12, hoc in Scripturae loco, angeli nomine, Verbum Dei indicari docet. At cum ea observatio nihil hic ad rem pertineat, ad sola attendit Scripturae verba.

So the first Royal manuscript, the Seguier manuscript and the Septuagint. But the editions and others read εὐλογήσει. Further, above, in the third oration against the Arians, page 444, number 12, he teaches that in this place of Scripture the Word of God is indicated by the name of angel. But since that observation is not to the point here, he attends to the words of Scripture alone.

(printed under page 299)

(26) ‹anchor: not visible› · call in col 565

Primus codex Regius, Seg., ἐστιν addunt: alii et editi omittunt. Mox Gobl. et Felckm. 1, συναριθμεῖται ὁ Θεὸς καὶ Υἱός. Ibid. pro ναί Regius primus et Seguerian. habent καί, et Regius primus praeterea νοήσωσι, et paulo post διάνοιαν pro καρδίαν.

The first Royal codex and the Seguier add ἐστιν; others and the editions omit it. Next, the Goblerian and Felckmann's first read συναριθμεῖται ὁ Θεὸς καὶ Υἱός. In the same place, for ναί the first Royal and the Seguierian have καί, and the first Royal besides has νοήσωσι, and a little after, διάνοιαν for καρδίαν.

(printed under page 299)

(27) ‹anchor: not visible› · call in col 565

Seg., συνέστη. Regius primus, Anglicanus, σύνεστι.

The Seguier reads συνέστη; the first Royal and the English manuscript, σύνεστι.

(printed under page 299)

(28) ‹anchor: not visible› · call in col 565

Ἐστιν deest in Regio primo et Seg.

Ἐστιν is missing in the first Royal and the Seguier.

(printed under page 299)

(29) ‹anchor: γινώσκων, ὡς› · call in col 565

Felckm. 2 et editi, γινώσκοντι, ὅτι. Reg. 2 et Ottobon. habent γινώσκων, ὅτι. Alii ut hic exstat.

Felckmann's second and the editions read γινώσκοντι, ὅτι. The second Royal and the Ottobonian have γινώσκων, ὅτι. Others as it stands here.

(printed under page 299)

(30) ‹anchor: τοῦ διδασκάλου παραινέσεις› · call in col 565

Basil., παρατηρήσεις. Paulo post διά post τάχα καί omittunt Reg. 1 et 2, et Seg. Ibid., pro θεωροῦντας, Basil., ἐφορῶντας.

The Basle manuscript reads παρατηρήσεις. A little after, the first and second Royal and the Seguier omit διά after τάχα καί. In the same place, for θεωροῦντας, the Basle manuscript has ἐφορῶντας.

(printed under page 299)

(31) ‹anchor: διαμαρτύρεται νῦν› · call in col 565

Sic Regius primus, Seg. Basil. Gobl. et Felckm. primus. Caeteri et editi νῦν omittunt, habentque art. τούς. Ibid. Regius primus, Seg., ἕνεκά γε. Particul. γε in aliis et editis deest. Paulo post Regius primus, Seg. Anglic. Gobl. et Felckm. primus, κηδομένους.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The rest and the editions omit νῦν and have the article τούς. In the same place the first Royal and the Seguier read ἕνεκά γε; the particle γε is missing in the others and the editions. A little after, the first Royal, the Seguier, the English, the Goblerian and Felckmann's first read κηδομένους.

(printed under page 299)

Footnotes

(25) ‹anchor: not visible› · call in col 567 (scripture reference)

Tit. III, 10.

Titus 3:10.

(printed under page 300)

Page

other: facing Latin version, not set. Greek is the right column (568) on this page. Old-edition numeral 531 appears in this Latin column after "illo".

PG 26:568

οὐκοῦν Υἱός ἐστι καὶ αὐτὸ, καὶ δύο ἀδελφοί εἰσιν αὐτό τε καὶ ὁ Λόγος. Καὶ εἰ ἀδελφός ἐστι, πῶς μονογενὴς ὁ Λόγος, ἢ πῶς οὐκ ἴσοι, ἀλλ' ὁ μὲν μετὰ τὸν Πατέρα, τὸ δὲ μετὰ τὸν Υἱὸν ὀνομάζεται; Πῶς δὲ, εἰ ἐκ τοῦ Πατρός ἐστιν, οὐ λέγεται καὶ αὐτὸ γεγεννῆσθαι, ἢ ὅτι Υἱός ἐστιν, ἀλλ' ἁπλῶς Πνεῦμα ἅγιον; Εἰ δὲ τοῦ Υἱοῦ ἐστι τὸ Πνεῦμα, οὐκοῦν πάππος ἐστὶν ὁ Πατὴρ τοῦ Πνεύματος. Τοιαῦτα παίζουσιν οἱ ἄτιμοι, περιεργαζόμενοι καὶ θέλοντες ἐρευνᾶν τὰ βάθη τοῦ Θεοῦ, ἃ μηδεὶς οἶδεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ τὸ δυσφημούμενον ὑπ' αὐτῶν. Ἔδει μὲν οὖν μηκέτι τούτοις ἀποκρίνασθαι, κατὰ δὲ τὴν ἀποστολικὴν παραγγελίαν, μετὰ τὴν ἐκ τῶν προειρημένων νουθεσίαν ὡς αἱρετικοὺς αὐτοὺς παραιτεῖσθαι, ἢ ἄξια ὧν ἐρωτῶσιν ἐρωτᾶν αὐτοὺς, καὶ ἀπαιτεῖν παρ' αὐτῶν ἀπόκρισιν, οἵαν αὐτοὶ παρ' ἡμῶν ἀπαιτοῦσιν. Εἰπάτωσαν τοίνυν· εἰ ὁ Πατὴρ ἐκ πατρός ἐστι, καὶ εἰ ἄλλος σὺν αὐτῷ γεγέννηται, καί εἰσιν ἀδελφοὶ ἐξ ἑνὸς, καὶ τί ὄνομα αὐτοῖς, καὶ τίς ὁ καὶ τούτων Πατὴρ καὶ πάππος, κἀκείνων οἱ πρόγονοι; Ἀλλ' οὐκ εἶναι φήσουσι. Πῶς οὖν Πατὴρ, λεγέτωσαν, αὐτὸς μὴ γενόμενος ἐκ Πατρός; Ἢ πῶς ἠδυνήθη Υἱὸν ἔχειν, μὴ πρότερον αὐτὸς Υἱὸς γεννηθείς; Οἶδα, ὅτι ἀσεβὴς ἡ ἐρώτησις· ἀλλὰ τοιαῦτα παίζοντας αὐτοὺς παίζειν δίκαιον, ἵνα κἂν ἐκ τῆς τοιαύτης ἀτοπίας καὶ ἀσεβοῦς ἐρωτήσεως αἰσθάνεσθαι τῆς ἰδίας ἀφροσύνης δύνωνται. Οὐκ ἔστι γὰρ ταῦτα· μὴ γένοιτο! οὐδ' οὕτως ἐρωτᾶν περὶ τῆς θεότητος πρέπει. Οὐκ ἔστι γὰρ ὡς ἄνθρωπος ὁ Θεὸς, ἵνα καὶ ἀνθρώπινα περὶ αὐτοῦ τις τολμήσῃ ἐρωτᾶν.

then it too is a Son, and the two are brothers, it and the Word. And if it is a brother, how is the Word only-begotten, or how are they not equal, but the one is named after the Father, the other after the Son? And how, if it is from the Father, is it not also said to have been begotten, or that it is a Son, but simply Holy Spirit? But if the Spirit is the Son's, then the Father is the grandfather of the Spirit. Such are the jests of these dishonourable men, who busy themselves and wish to search the depths of God, which no one knows except the Spirit of God, the very Spirit they slander. It would be right, then, to answer them no further, but, according to the apostolic charge, after the admonition given in what has been said already, to avoid them as heretics (Titus 3:10); or else to ask them questions worthy of those they ask, and to demand from them an answer such as they themselves demand of us. Let them say, then: whether the Father is from a father, and whether another was begotten together with Him, and whether they are brothers from one, and what their name is, and who is the father and grandfather of these too, and who the forefathers of those? But they will say that there are none. How then, let them say, is He Father, not Himself having come to be from a Father? Or how was He able to have a Son, not having first been Himself begotten a Son? I know that the question is impious; but it is just to jest with those who jest in such a way, so that from such absurdity and an impious question they may at least be able to perceive their own folly. For these things are not so; God forbid! Nor is it fitting so to question concerning the Godhead. For God is not as a man, that anyone should dare to ask human questions about Him.

16. Σιωπᾶν μὲν οὖν, ὡς προεῖπον, ἐπὶ τούτοις, καὶ μὴ προσποιεῖσθαι τοὺς τοιούτους ἔδει· ἵνα δὲ μὴ ἡ ἡμῶν σιωπὴ πρόφασιν ἀναισχυντίας αὐτοῖς ἐμποιήσῃ, ἀκουέτωσαν· Ὥσπερ οὐκ ἔστιν ἐπὶ τοῦ Πατρὸς εἰπεῖν πατέρα, οὕτως οὐκ ἔστιν ἐπὶ τοῦ Υἱοῦ εἰπεῖν ἀδελφόν. Τοῦ μὲν γὰρ Πατρὸς, ὡς γέγραπται ἔμπροσθεν, ἄλλος Θεὸς οὐ γέγονεν· Υἱὸς δὲ οὐκ ἔστιν ἄλλος· μονογενὴς γάρ ἐστι· διὸ καὶ μόνος καὶ εἷς ὁ Πατὴρ, μόνου καὶ ἑνὸς Υἱοῦ Πατήρ ἐστι· καὶ ἐπὶ μόνης τῆς θεότητος τὸ Πατὴρ καὶ τὸ Υἱὸς ἕστηκεν ἀεὶ καὶ ἔστι. Τῶν μὲν γὰρ ἀνθρώπων εἰ πατὴρ λέγεταί τις, ἀλλ' ἑτέρου γέγονεν υἱός·

16. It would have been right, then, as I said before, to keep silence on these matters and to pay no heed to such men; but lest our silence give them a pretext for shamelessness, let them hear: Just as one cannot speak of a father in the case of the Father, so one cannot speak of a brother in the case of the Son. For, as has been written above, there has come to be no other God before the Father; and there is no other Son, for He is only-begotten. Therefore the Father, being alone and one, is Father of an only and one Son; and in the Godhead alone do "the Father" and "the Son" stand always, and are. For among men, if anyone is called a father, yet he has become the son of another;

Editors' notes and page, col. 568

Footnotes

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Sic Regius primus, Gobl. et Felckm. primus. Mox iidem et Seg. αὐτό similiter habent. Editi et alii in utroque loco et Seg. in priori, αὐτός.

So the first Royal, the Goblerian and Felckmann's first. Next, the same and the Seguier likewise have αὐτό. The editions and others in both places, and the Seguier in the former, read αὐτός.

(printed under page 300)

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Sic Regius primus, Seg. At Anglic., ἀλλ' ὁ μὲν ἐκ τοῦ Πατρὸς γεγέννηται, ut et vertit Nannius. Alii vero et editi, ἀλλ' ὁ μὲν μετὰ τὸν Πατέρα γεγέννηται.

So the first Royal and the Seguier. But the English manuscript reads ἀλλ' ὁ μὲν ἐκ τοῦ Πατρὸς γεγέννηται, as Nannius also translated. Others and the editions read ἀλλ' ὁ μὲν μετὰ τὸν Πατέρα γεγέννηται.

(printed under page 300)

(34) ‹anchor: not visible› · call in col 568

Regius primus, Seg., τὸ Πνεῦμα. Articulum τό alii et editi omittunt.

The first Royal and the Seguier read τὸ Πνεῦμα. Others and the editions omit the article τό.

(printed under page 300)

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Sic Regius primus, Seg. Basil. Gobl. Felck. primus. Editi et alii, ὑπὸ τούτων. Reg. 2 ibid., omissis ἃ μηδεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ, habet τὸ δυσφημούμενον ὑπὸ τούτων οἶδεν αὐτά.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The editions and others read ὑπὸ τούτων. In the same place the second Royal, omitting ἃ μηδεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ, has τὸ δυσφημούμενον ὑπὸ τούτων οἶδεν αὐτά.

(printed under page 300)

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Sic Regius primus, Seg. Basil. Anglicanus. Editi et alii, ὡς ἄν. Gobl. vero et Felckm. primus haec usque ad ἀπαιτοῦσιν omittunt. Mox Regius primus, Seg. Anglican. Gobl. et Felckm. primus, ἐκ Πατρός ἐστι. Caeteri et editi, ἐκ τοῦ Πατρός, omisso verbo ἐστί. Ibid. Ottobon., καὶ ἄλλος ἐξ αὐτοῦ, καί εἰσιν.

So the first Royal, the Seguier, the Basle and the English. The editions and others read ὡς ἄν. But the Goblerian and Felckmann's first omit these words as far as ἀπαιτοῦσιν. Next, the first Royal, the Seguier, the English, the Goblerian and Felckmann's first read ἐκ Πατρός ἐστι; the rest and the editions ἐκ τοῦ Πατρός, omitting the verb ἐστί. In the same place the Ottobonian reads καὶ ἄλλος ἐξ αὐτοῦ, καί εἰσιν.

(printed under page 300)

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Regius primus, Seg. Basil. Anglican., τούτοις et mox τούτου. Editi et alii, αὐτοῖς et τούτων.

The first Royal, the Seguier, the Basle and the English read τούτοις and next τούτου. The editions and others, αὐτοῖς and τούτων.

(printed under page 300)

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Regius primus, Seg., γεννώμενος. Mox iidem et Basil. Anglic. Ottobon., πρότερον. Alii et editi, πρότερος. Paulo post Regius primus et Seg. τοιαῦτα habent: alii et editi, τοσαῦτα.

The first Royal and the Seguier read γεννώμενος. Next, the same and the Basle, the English and the Ottobonian read πρότερον; others and the editions, πρότερος. A little after, the first Royal and the Seguier have τοιαῦτα; others and the editions, τοσαῦτα.

(printed under page 300)

(39) ‹anchor: καὶ εἷς ὁ Πατήρ› · call in col 568

Sic Regius primus, Seg., et paulo post, μόνης τῆς θεότητος. Caeteri et editi articul. ὁ et τῆς abjiciunt. Mox Anglicanus, ἕστηκεν ἀεὶ καὶ ἔστι ἀεί. Τις seq. abest a Regio primo et Seg.

So the first Royal and the Seguier, and a little after, μόνης τῆς θεότητος. The rest and the editions drop the articles ὁ and τῆς. Next, the English manuscript reads ἕστηκεν ἀεὶ καὶ ἔστι ἀεί. The following τις is absent from the first Royal and the Seguier.

(printed under page 300)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 568
marginal letters: A ‹οὐκοῦν Υἱός ἐστι καὶ αὐτὸ›; B ‹ἀπαιτεῖν παρ' αὐτῶν ἀπόκρισιν›; C ‹ἀνθρώπινα περὶ αὐτοῦ τις›; D ‹πων εἰ πατὴρ λέγεταί τις›
old-edition numerals: (none)

PG 26:569

καὶ εἰ υἱὸς λέγεται, ἀλλ' ἑτέρου γέγονε πατήρ· ὥστε ἐπ' ἀνθρώπων μὴ σώζεσθαι κυρίως τὸ πατρὸς καὶ υἱοῦ ὄνομα. Ἀβραὰμ γοῦν, υἱὸς ὢν τοῦ Θάῤῥου, πατὴρ γέγονε τοῦ Ἰσαάκ· καὶ Ἰσαὰκ, υἱὸς ὢν τοῦ Ἀβραὰμ, πατὴρ γέγονε τοῦ Ἰακώβ· καὶ τοῦτον τὸν τρόπον ἡ φύσις τῶν ἀνθρώπων ἔχει· μέρη γάρ εἰσιν ἀλλήλων· καὶ ἕκαστος γεννώμενος ἔχει τοῦ πατρὸς μέρος, ἵνα καὶ αὐτὸς ἑτέρου γένηται πατήρ. Ἐπὶ δὲ τῆς θεότητος οὐκ ἔστιν οὕτως. Οὐ γὰρ ὡς ἄνθρωπος ὁ Θεὸς, οὐδὲ μεριζομένην ἔχει φύσιν· διὸ οὐδὲ γεννᾷ Υἱὸν μεριζόμενος, ἵνα καὶ αὐτὸς γένηται Πατὴρ ἑτέρου, ἐπεὶ μηδ' αὐτός ἐστιν ἐκ Πατρός· οὔτε ὁ Υἱὸς δὲ μέρος ἐστὶ τοῦ Πατρός· διὸ καὶ οὐδὲ γεννᾷ, ὥσπερ γεγέννηται αὐτὸς, ἀλλὰ ὅλος ἐστὶν ὅλου εἰκὼν καὶ ἀπαύγασμα· καὶ ἐπὶ τῆς θεότητος μόνης ὁ Πατὴρ κυρίως ἐστὶ Πατήρ· καὶ ὁ Υἱὸς, κυρίως Υἱός ἐστιν· καὶ ἐπὶ τούτων ἕστηκε τὸ Πατὴρ ἀεὶ Πατὴρ, καὶ τὸ Υἱὸς ἀεὶ Υἱός. Καὶ ὥσπερ οὐκ ἂν εἴη ποτὲ ὁ Πατὴρ Υἱὸς, οὕτως οὐκ ἄν ποτε γένοιτο ὁ Υἱὸς Πατήρ. Καὶ ὥσπερ οὐ παύσεταί ποτε ὁ Πατὴρ μόνος ὢν Πατὴρ, οὕτως οὐ παύσεταί ποτε ὁ Υἱὸς μόνος ὢν Υἱός. Μανία ἄρα κἂν ὅλως ἐνθυμεῖσθαι καὶ λέγειν ἐπὶ μὲν Υἱοῦ ἀδελφὸν, ἐπὶ δὲ Πατρὸς τὸ πάππου ὄνομα. Οὐδὲ γὰρ ὠνομάσθη ἐν ταῖς Γραφαῖς υἱὸς τὸ Πνεῦμα, ἵνα μὴ ἀδελφὸς νομισθῇ· οὐδὲ υἱὸς τοῦ Υἱοῦ, ἵνα μὴ πάππος νοοῖτο ὁ Πατήρ· ἀλλ' ὁ Υἱὸς, τοῦ Πατρὸς υἱὸς, καὶ τὸ Πνεῦμα τοῦ Πατρὸς πνεῦμα εἴρηται· καὶ οὕτως τῆς ἁγίας Τριάδος μία ἡ θεότης καὶ πίστις ἐστίν.

and if he is called a son, yet he has become the father of another; so that among men the name of father and son is not preserved in the proper sense. Abraham, for instance, being the son of Terah, became the father of Isaac; and Isaac, being the son of Abraham, became the father of Jacob. And in this way the nature of men holds; for they are parts of one another, and each one, being begotten, has a part of his father, so that he too may become the father of another. But in the Godhead it is not so. For God is not as a man, nor has He a nature that is divided; therefore He does not beget a Son by being divided, so that He too should become the Father of another, since He Himself is not from a Father either; nor is the Son a part of the Father; therefore He does not beget either, as He Himself has been begotten, but He is the whole image and radiance of the whole. And in the Godhead alone is the Father properly Father, and the Son properly Son; and in Them "the Father" stands always Father, and "the Son" always Son. And just as the Father could never be Son, so the Son could never become Father. And just as the Father will never cease being alone Father, so the Son will never cease being alone Son. It is madness, therefore, even to think at all, or to speak, of a brother in the case of the Son, or of the name of grandfather in the case of the Father. For neither was the Spirit named son in the Scriptures, lest He be thought a brother; nor son of the Son, lest the Father be thought a grandfather; but the Son is called Son of the Father, and the Spirit is called Spirit of the Father; and so there is one Godhead and one faith of the holy Trinity.

17. Οὐκοῦν καὶ κατὰ τοῦτο μανία τὸ λέγειν αὐτὸ κτίσμα. Εἰ γὰρ κτίσμα ἦν, οὐ συνετάσσετο τῇ Τριάδι. Ὅλη γὰρ εἷς Θεός ἐστι. Καὶ ἀρκεῖ γινώσκειν, ὅτι μὴ κτίσμα ἐστὶ τὸ Πνεῦμα, μηδὲ τοῖς ποιήμασι συναριθμεῖται· οὐ γὰρ ἀλλότριον ἐπιμίγνυται τῇ Τριάδι, ἀλλ' ἀδιαίρετός ἐστι καὶ ὁμοία ἑαυτῇ. Ἀρκεῖ ταῦτα τοῖς πιστοῖς· μέχρι τούτων ἐν ἀνθρώποις ἡ γνῶσις φθάνει· ἕως τούτων τὰ χερουβὶμ καλύπτει ταῖς πτέρυξιν. Ὁ δὲ περιττὰ τούτων ζητῶν καὶ θέλων ἐρευνᾶν παρακούει τοῦ λέγοντος· « Μὴ σοφίζου περισσὰ, ἵνα μὴ ἐκπλαγῆς. » Τὰ γὰρ πίστει παραδοθέντα, ταῦτα οὐκ ἐν ἀνθρωπίνῃ σοφίᾳ, ἀλλ' ἐν ἀκοῇ πίστεως διανοεῖσθαι πρέπει. Ποῖος γὰ⟨ρ⟩

17. So on this ground too it is madness to call Him a creature. For if He were a creature, He would not be ranked with the Trinity. For the whole [Trinity] is one God. And it is enough to know that the Spirit is not a creature, nor numbered among the things made; for nothing alien is mingled with the Trinity, but It is indivisible and like Itself. These things are enough for the faithful; thus far does knowledge reach among men; up to this point the cherubim cover with their wings. But he who seeks more than these and wishes to search them out disobeys him who says: "Do not be over-wise, lest you be dumbfounded" (Eccl. 7:17). For what has been handed down by faith ought to be understood not by human wisdom but in the hearing of faith. For what

Editors' notes and page, col. 569

Footnotes

(40) ‹anchor: ἑτέρου γέγονε› · call in col 569

Regius primus, Seg., γέγονε. Editi et alii, λέγεται. Quae sequuntur, ὥστε, etc., ad υἱοῦ ὄνομα, desunt in Ottobon. Reg. 2 et Felckm. 2. Ibid. Regius primus, Seg., habent υἱοῦ ὄνομα. Editi et alii, Κυρίου ὄνομα. Mox ibid. Anglic., τοῦ Θάῤῥα. Gobl. et Felckm. 1, Reg. 1, τοῦ Ναχώρ.

The first Royal and the Seguier read γέγονε; the editions and others, λέγεται. What follows, ὥστε etc., as far as υἱοῦ ὄνομα, is missing in the Ottobonian, the second Royal and Felckmann's second. In the same place the first Royal and the Seguier have υἱοῦ ὄνομα; the editions and others, Κυρίου ὄνομα. Next, in the same place, the English manuscript reads τοῦ Θάῤῥα; the Goblerian, Felckmann's first and the first Royal, τοῦ Ναχώρ.

(printed under page 301)

(41) ‹anchor: φύσιν· διὸ› · call in col 569

Haec verba, οὐδὲ μεριζομένην ἔχει φύσιν, διό, desunt in editione Commeliniana.

These words, οὐδὲ μεριζομένην ἔχει φύσιν, διό, are missing in the Commelin edition.

(printed under page 301)

(42) ‹anchor: διὸ καὶ› · call in col 569

Καί abest a Regio primo, Seg. Bas. Ibidem Gobl. et Felckm. primus, ὅλως. Ottobon., ὁ Λόγος. Paulo post Reg. 1, Seg. Bas. Gobl. et Felckm. 1, τῆς θεότητος μόνης. Caeteri et editi μόνης omittunt. Ibid. Reg. 2. θείας φύσεως pro θεότητος.

Καί is absent from the first Royal, the Seguier and the Basle. In the same place the Goblerian and Felckmann's first read ὅλως; the Ottobonian, ὁ Λόγος. A little after, the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first read τῆς θεότητος μόνης; the rest and the editions omit μόνης. In the same place the second Royal has θείας φύσεως for θεότητος.

(printed under page 301)

(43) ‹anchor: καὶ τὸ Υἱὸς› · call in col 569

Sic Regius 1, Seg. Bas. Gobl. et Felckm. 1, At alii et editi, ἕστηκεν ὁ Πατὴρ ἀεὶ πατὴρ, καὶ ὁ Υἱός, etc. Mox Regius primus, Seg., post εἴη, et παύσεται, ποτέ addunt: alii et editi omittunt.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. But others and the editions read ἕστηκεν ὁ Πατὴρ ἀεὶ πατὴρ, καὶ ὁ Υἱός, etc. Next, the first Royal and the Seguier add ποτέ after εἴη and after παύσεται; others and the editions omit it.

(printed under page 301)

(44) ‹anchor: τὸ πάππου› · call in col 569

Sic Regius primus, Seg. Basil. Gobl. et Felckm. primus. Caeteri et editi, πάππος.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The rest and the editions read πάππος.

(printed under page 301)

(45) ‹anchor: πάππος νοοῖτο› · call in col 569

Νοοῖτο abest a Regio primo, Seg. Bas. Gobl. et Felckm. primus. Ibid. Regius primus, Seg., ἀλλ' ὁ Υἱὸς, τοῦ Πατρὸς υἱός. Gobl. et Felckm. primus articul. ὁ omittunt. Editi et alii, ἀλλ' υἱὸς τοῦ Πατρὸς ὁ Υἱός. Et mox Regius primus, Seg. Gobl. et Felckm. primus, καὶ τὸ Πνεῦμα, τοῦ Πατρὸς πνεῦμα εἴρηται. Caeteri et editi, καὶ τὸ Πνεῦμα τοῦ Πατρός, τοῦ Υἱοῦ Πνεῦμα εἴρηται. Ibid. Regius primus, Seg., μία post οὕτως habent, et vocem ἁγίας omittunt.

Νοοῖτο is absent from the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. In the same place the first Royal and the Seguier read ἀλλ' ὁ Υἱὸς, τοῦ Πατρὸς υἱός; the Goblerian and Felckmann's first omit the article ὁ; the editions and others read ἀλλ' υἱὸς τοῦ Πατρὸς ὁ Υἱός. And next, the first Royal, the Seguier, the Goblerian and Felckmann's first read καὶ τὸ Πνεῦμα, τοῦ Πατρὸς πνεῦμα εἴρηται; the rest and the editions, καὶ τὸ Πνεῦμα τοῦ Πατρός, τοῦ Υἱοῦ Πνεῦμα εἴρηται. In the same place the first Royal and the Seguier have μία after οὕτως, and omit the word ἁγίας.

(printed under page 301)

(46) ‹anchor: καὶ ὁμοία› · call in col 569

Regius primus, ὁμοουσία. Mox Regius primus, Seg., ἀπίστοις. Alii et editi., πιστοῖς. Mox Gobl et Felckm. primus omittunt ἐν ἀνθρώποις.

The first Royal reads ὁμοουσία. Next, the first Royal and the Seguier read ἀπίστοις; others and the editions, πιστοῖς. Next, the Goblerian and Felckmann's first omit ἐν ἀνθρώποις.

(printed under page 301)

(47) ‹anchor: σοφίζου περισσά› · call in col 569

Sic Regius primus et Graecus Scripturae textus. Caeteri et editi, πολλά.

So the first Royal and the Greek text of Scripture. The rest and the editions read πολλά.

(printed under page 301)

Footnotes

(26) ‹anchor: ne obstupescas› · call in col 570 (scripture reference)

Eccle. VII, 17.

Ecclesiastes 7:17.

(printed under page 301)

Footnotes

(27) ‹anchor: not visible› · call in col 571 (scripture reference)

Rom. XI, 33.

Romans 11:33.

(printed under page 302)

(28) ‹anchor: not visible› · call in col 571 (scripture reference)

Rom. IV, 3.

Romans 4:3.

(printed under page 302)

(29) ‹anchor: not visible› · call in col 571 (scripture reference)

Hebr. III, 5.

Hebrews 3:5.

(printed under page 302)

Page

other: facing Latin version, not set. Greek is the right column (572) on this page. The full-width line closing §17 on this page is Latin ("dem nec is mentis compos esse aestimabitur, qui haec eadem").

PG 26:572

λόγος ἐπαξίως διερμηνεῦσαι δυνήσεται τὰ ὑπὲρ τὴν γενητὴν ὄντα φύσιν; Ἢ ποία τις ὅλως ἀκοὴ συνιέναι δύναται, ἃ μὴ ἔξεστιν ἀνθρώποις μήτε ἀκούειν, μήτε λαλεῖν; Περὶ μὲν οὖν ὧν ἤκουσεν ὁ Παῦλος, οὕτως εἴρηκε· περὶ δὲ αὐτοῦ τοῦ Θεοῦ· « Ὡς ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ! Τίς γὰρ ἔγνω νοῦν Κυρίου; Ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; » Ὁ γοῦν Ἀβραὰμ οὔτε περιειργάσατο, οὐδὲ ἀνέκρινε τὸν λαλοῦντα, ἀλλ' « ἐπίστευσε, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην· » οὕτω Μωσῆς πιστὸς ἐκλήθη θεράπων· Εἰ δὲ οἱ τὰ Ἀρείου φρονοῦντες, ἐπεὶ εἰς τὴν κακότεχνον αὐτῶν ψυχὴν οὐκ εἰσελεύσεται σοφία, οὐ δύνανται νοεῖν οὐδὲ πιστεύειν περὶ τῆς ἀδιαιρέτου καὶ ἁγίας Τριάδος, μὴ διὰ τοῦτο καὶ τὴν ἀλήθειαν παρεξηγείσθωσαν, μηδὲ ἅπερ αὐτοὶ μὴ δύνανται νοεῖν, ταῦτα λεγέτωσαν μηδὲ εἶναι δύνασθαι. Πρᾶγμα γὰρ πάσχουσιν ἀτοπώτατον· ὅτι, μὴ δυνάμενοι νοεῖν, πῶς ἀδιαίρετός ἐστιν ἡ ἁγία Τριὰς, ποιοῦσιν οἱ μὲν Ἀρειανοὶ ἓν τὸν Υἱὸν μετὰ τῆς κτίσεως· οἱ δὲ τροπικοὶ τὸ Πνεῦμα καὶ αὐτοὶ τοῖς κτίσμασι συναριθμοῦσιν. Ἔδει δὲ αὐτοὺς ἢ καθόλου μὴ νοοῦντας σιωπᾶν, καὶ μὴ συντάσσειν, μήτε ἐκείνους τὸν Υἱὸν, μήτε τούτους τὸ Πνεῦμα τοῖς κτίσμασιν· ἢ τὸ γεγραμμένον ἐπιγινώσκειν, καὶ τῷ Πατρὶ συνάπτειν τὸν Υἱὸν, καὶ τὸ Πνεῦμα μὴ διαιρεῖν ἀπὸ τοῦ Υἱοῦ, ἵνα τὸ ἀδιαίρετον καὶ ὁμοφυὲς ἀληθῶς τῆς ἁγίας Τριάδος διαμένῃ. Ταῦτα μαθόντας αὐτοὺς ἔδει μὴ τολμᾶν, μηδ' ἀμφιβάλλοντας ἐρωτᾶν, πῶς ταῦτα γένοιτο, ἵνα, κἂν ὁ ἐρωτώμενος ἀπορῇ λέγειν, μὴ ἐπινοῶσιν αὐτοὶ κακονοίας ἑαυτοῖς. Ἔστι μὲν γὰρ πᾶσι τοῖς γενητοῖς, μάλιστα δὲ ἡμῖν τοῖς ἀνθρώποις ἀδύνατον ἐπαξίως εἰπεῖν περὶ τῶν ἀποῤῥήτων. Τολμηρότερον δὲ πάλιν, μὴ δυναμένους λέγειν, ἐπινοεῖν ἐπὶ τούτων καινοτέρας λέξεις παρὰ τὰς τῶν Γραφῶν. Ἄλλως τε καὶ μανιώδης ἡ τοιαύτη ἐπιχείρησις τοῦ τε ἐρωτῶντος καὶ τοῦ κἂν ὅλως ἐνθυμουμένου ἀποκρίνασθαι. Οὐδὲ γὰρ οὐδὲ περὶ τῶν γενητῶν οὕτω τις ἐρωτῶν νομισθείη νοῦν ἔχειν ὀρθόν.

word will be able worthily to interpret the things that are above created nature? Or what hearing at all can understand the things which it is not lawful for men either to hear or to speak? Concerning the things he heard, then, Paul spoke so; and concerning God Himself: "How unsearchable are His ways! For who has known the mind of the Lord? Or who has been His counsellor?" (Rom. 11:33–34). Abraham, at any rate, neither pried nor questioned Him who spoke, but "believed, and it was reckoned to him as righteousness" (Rom. 4:3); so Moses was called a faithful servant (Heb. 3:5). But if those who hold the opinions of Arius, since wisdom will not enter into their crafty soul, are unable to understand or believe concerning the indivisible and holy Trinity, let them not on that account misinterpret the truth as well, nor say that what they themselves cannot understand cannot even be. For they suffer a most absurd thing: because they cannot understand how the holy Trinity is indivisible, the Arians make the Son one with the creation, and the Tropici for their part number the Spirit with the creatures. They ought either, not understanding at all, to keep silence, and not rank with the creatures, the former the Son, the latter the Spirit; or else to acknowledge what is written, and join the Son to the Father, and not divide the Spirit from the Son, so that the indivisibility and the oneness of nature of the holy Trinity might truly abide. Having learnt these things, they ought not to be bold, nor in doubt to ask how these things could be, lest, even if the one asked is at a loss to say, they devise evil thoughts for themselves. For it is impossible for all created things, and most of all for us men, to speak worthily of things unspeakable. And it is more audacious again, being unable to speak, to devise for them newer words beside those of the Scriptures. And besides, such an attempt is mad, both on the part of him who asks and of him who so much as thinks of answering. For not even someone who asked in this way about created things would be thought to have a right mind.

18. Ἢ τολμησάτωσαν ἀποκρίνασθαι οἱ πάντα λέγοντες εὐχερῶς, πῶς ὁ οὐρανὸς συνέστη, καὶ ἐκ ποίας ὕλης, καὶ τίς ἡ τούτου μίξις, ἢ πῶς ὁ ἥλιος, καὶ ἕκαστος τῶν ἀστέρων; Τί δὲ θαυμαστὸν ἐκ τῶν ὑπερκειμένων, αὐτῶν ἐλέγχειν τὴν ἀφροσύνην, ὅπου γε οὐδὲ πῶς τῶν ὧδε κάτω ξύλων ἡ φύσις, καὶ τῶν ὑδάτων τὰ συστήματα, πῶς τε τῶν ζώων ἡ πλάσις

18. Or let those who say everything so readily dare to answer how the heaven was constituted, and from what matter, and what its composition is, or how the sun and each of the stars [were made]? And what wonder is it to convict their folly from the things above, when not even how the nature of the trees here below [came to be], and the gatherings of the waters, and how the fashioning of living creatures

Editors' notes and page, col. 572

Footnotes

(48) ‹anchor: not visible› · call in col 572

Regius primus, Seg. Gobl. et Felckm. primus, συνεῖναι.

The first Royal, the Seguier, the Goblerian and Felckmann's first read συνεῖναι.

(printed under page 302)

(49) ‹anchor: not visible› · call in col 572

Sic Regius primus. Alii vero et editi, οἱ δὲ τά, etc., omissa particul. εἰ. Idem Regius primus paulo post ut et Seg. Bas. Gobl. et Felckm. 1, σοφία, οὐ δύνανται νοεῖν οὐδὲ πιστεύειν περὶ τῆς, etc. Editi vero et alii, σοφία, οὐδὲ πιστεύουσιν περὶ τῆς, etc.

So the first Royal. But others and the editions read οἱ δὲ τά, etc., omitting the particle εἰ. The same first Royal a little after, as also the Seguier, the Basle, the Goblerian and Felckmann's first, reads σοφία, οὐ δύνανται νοεῖν οὐδὲ πιστεύειν περὶ τῆς, etc. But the editions and others read σοφία, οὐδὲ πιστεύουσιν περὶ τῆς, etc.

(printed under page 302)

(50) ‹anchor: not visible› · call in col 572

Reg. 2, ἀληθινὴν ὁδόν. Ibid. Regius primus, Seg. Basil., μηδέ. Alii et editi, μήτε. Mox post λεγέτωσαν, Regius primus, Seg. Gobl. et Felckmanni primus. μηδέ, ubi alii et editi, μή.

The second Royal reads ἀληθινὴν ὁδόν. In the same place the first Royal, the Seguier and the Basle read μηδέ; others and the editions, μήτε. Next, after λεγέτωσαν, the first Royal, the Seguier, the Goblerian and Felckmann's first read μηδέ, where others and the editions read μή.

(printed under page 302)

(51) ‹anchor: not visible› · call in col 572

Sic Regius primus, Seg. Gobl. et Felckman. primus. Editi et alii, ἕνα. Paulo post Gobl. et Felc. primus, μετὰ τοῖς κτίσμασι.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. The editions and others read ἕνα. A little after, the Goblerian and Felckmann's first read μετὰ τοῖς κτίσμασι.

(printed under page 302)

(52) ‹anchor: τῶν ἀπορρήτων› · call in col 572

Sic Regius primus, Seg. Gobl. Felckm. primus et Basil.; sed Basil. habet ἀρρήτων. Alii et editi habent ἀρρήτων et τολμηρόν.

So the first Royal, the Seguier, the Goblerian, Felckmann's first and the Basle; but the Basle has ἀρρήτων. Others and the editions have ἀρρήτων and τολμηρόν.

(printed under page 302)

(53) ‹anchor: καὶ τοῦ κἂν ὅλως› · call in col 572

Reg. 2 et Felckm. primus, τοῦ τε ὅλως, etc.

The second Royal and Felckmann's first read τοῦ τε ὅλως, etc.

(printed under page 302)

(54) ‹anchor: ὕλης, καί› · call in col 572

Regius primus, Seg., ἤ.

The first Royal and the Seguier read ἤ.

(printed under page 302)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 572
marginal letters: A ‹λόγος ἐπαξίως διερμηνεῦσαι›; B ‹νανται νοεῖν, ταῦτα λεγέτωσαν›; C ‹γειν, μὴ ἐπινοῶσιν αὐτοὶ›; D ‹καὶ ἕκαστος τῶν ἀστέρων›
old-edition numerals: (none)

PG 26:573

καὶ ἡ σύστασις, γινώσκεται. Ἀλλ' οὐκ ἂν εἴποιεν, ὅπου γε καὶ Σολομὼν, ὁ περισσότερον πάντων σοφίας μετασχὼν, ὁρῶν ἀδύνατον ἀνθρώποις περὶ τούτων εὑρεῖν, ἔλεγε· « Καί γε σύμπαντα τὸν αἰῶνα ἔδωκεν ἐν καρδίᾳ αὐτῶν, ὅπως μὴ εὕρῃ ἄνθρωπος τὸ ποίημα, ὃ ἐποίησεν ὁ Θεὸς ἀπ' ἀρχῆς καὶ μέχρι τέλους. » Ἆρ' οὖν, ἐπεὶ μὴ δύνανται εὑρεῖν, οὐδὲ εἶναι αὐτὰ ὁμολογοῦσι; Ναὶ ὁμολογήσουσιν ἐφθαρμένην ἔχοντες τὴν διάνοιαν. Οὐκοῦν εἰκότως ἄν τις αὐτοῖς εἴποι· Ὦ ἀνόητοι καὶ πάντα τολμηροὶ, διὰ τί μὴ μᾶλλον ἐπὶ τῆς ἁγίας Τριάδος παύεσθε περιεργαζόμενοι, καὶ μόνον πιστεύετε, ὅτι ἔστιν· ἔχοντες εἰς τοῦτο διδάσκαλον τὸν Ἀπόστολον λέγοντα· « Πιστεῦσαι γὰρ δεῖ πρῶτον Θεῷ, ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται; » Οὐ γὰρ, πῶς ἐστιν, εἴρηκεν, ἀλλὰ μόνον, « ὅτι ἔστιν. » Εἰ δὲ μηδὲ οὕτω καταδύονται, εἰπάτωσαν πῶς ἐστιν ὁ Πατὴρ, ἵν' οὕτω μάθωσι, πῶς ἐστι καὶ ὁ τούτου Λόγος. Ἀλλ' ἄτοπον, φήσουσι, περὶ τοῦ Πατρὸς οὕτως ἐρωτᾶν. Ἄτοπον οὖν ἀκουέτωσαν καὶ περὶ τοῦ Λόγου αὐτοῦ οὕτως ἐρωτᾶν.

and its constitution, is known. But they could not say, since even Solomon, who had a share of wisdom beyond all, seeing that it is impossible for men to find out about these things, said: "And indeed He has set the whole age in their heart, so that man may not find out the work which God has made from the beginning even to the end" (Eccl. 3:11). Since, then, they cannot find them out, will they also confess that these things do not exist? Yes, they will confess it, having a corrupted mind. So someone might fittingly say to them: O senseless and all-daring men, why do you not rather cease prying into the holy Trinity, and only believe that It is, having as your teacher in this the Apostle, who says: "For one must first believe God, that He is, and that He becomes the rewarder of those who seek Him out" (Heb. 11:6)? For he did not say how He is, but only "that He is." But if even so they do not shrink back, let them say how the Father is, so that thus they may learn how His Word is too. But it is absurd, they will say, to ask such questions about the Father. Let them hear, then, that it is absurd to ask such questions about His Word as well.

19. Περιττῆς τοιγαροῦν καὶ πλέον μανίας οὔσης τῆς τοιαύτης ἐπιχειρήσεως, μηκέτι τοιαῦτά τις ἐρωτάτω, ἢ μόνον τὰ ἐν ταῖς Γραφαῖς μανθανέτω. Αὐτάρκη γὰρ καὶ ἱκανὰ τὰ ἐν ταύταις κείμενα περὶ τούτου παραδείγματα. Πηγὴ τοίνυν καὶ φῶς λέγεται ὁ Πατήρ· « Ἐμὲ » γὰρ, φησὶν, « ἐγκατέλιπον πηγὴν ὕδατος ζῶντος. » Καὶ πάλιν ἐν τῷ Βαρούχ· « Τί ἐστιν, Ἰσραὴλ, ὅτι ἐν τῇ γῇ τῶν ἐχθρῶν εἶ; ἐγκατέλιπες τὴν πηγὴν τῆς σοφίας· » καὶ κατὰ τὸν Ἰωάννην· « Ὁ Θεὸς ἡμῶν φῶς ἐστι. » Λέγεται δὲ καὶ ὁ Υἱὸς ὡς μὲν πρὸς τὴν πηγὴν ποταμός· « Ὁ ποταμὸς » γὰρ « τοῦ Θεοῦ ἐπληρώθη ὑδάτων· » πρὸς δὲ τὸ φῶς ἀπαύγασμα, λέγοντος τοῦ Παύλου· « Ὃς ὢν ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. » Τοῦ τοίνυν Πατρὸς φωτὸς ὄντος, τοῦ δὲ Υἱοῦ ἀπαυγάσματος αὐτοῦ (τὰ αὐτὰ γὰρ περὶ τούτων μάλιστα· οὐκ ὀκνητέον λέγειν πολλάκις), ἔξεστιν ὁρᾶν καὶ ἐν τῷ Υἱῷ τὸ Πνεῦμα, ἐν ᾧ φωτιζόμεθα· « Ἵνα » γὰρ, φησὶ, « δώη ὑμῖν Πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας. » Τῷ δὲ Πνεύματι φωτιζομένων ἡμῶν, ὁ Χριστός ἐστιν ὁ ἐν αὐτῷ φωτίζων· « Ἦν » γὰρ, φησὶ, « τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. » Πάλιν τε τοῦ Πατρὸς ὄντος πηγῆς, τοῦ δὲ Υἱοῦ ποταμοῦ λεγομένου, πίνειν λεγόμεθα τὸ Πνεῦμα· γέγραπται γὰρ,

19. Since, then, such an attempt is superfluous, and more than madness, let no one ask such questions any longer, or else let him learn only what is in the Scriptures. For the illustrations set down in them concerning this are sufficient and adequate. The Father, then, is called fountain and light: "Me," He says, "they have forsaken, the fountain of living water" (Jer. 2:13). And again in Baruch: "How is it, Israel, that you are in the land of your enemies? You have forsaken the fountain of wisdom" (Bar. 3:10, 12); and according to John: "Our God is light" (1 John 1:5). And the Son, in relation to the fountain, is called river: for "the river of God is filled with waters" (Ps. 64:10); and in relation to the light, radiance, as Paul says: "Who, being the radiance of His glory and the impress of His substance" (Heb. 1:3). Since, then, the Father is light, and the Son His radiance (for we must not shrink from saying the same things often about these matters especially), one may see in the Son the Spirit too, in whom we are enlightened: "That He may give you," he says, "the Spirit of wisdom and of revelation in the knowledge of Him, the eyes of your heart having been enlightened" (Eph. 1:17–18). And when we are enlightened by the Spirit, it is Christ who in Him enlightens; for, it says, "He was the true light, which enlightens every man coming into the world" (John 1:9). And again, since the Father is fountain and the Son is called river, we are said to drink the Spirit; for it is written,

Editors' notes and page, col. 573

Footnotes

(55) ‹anchor: not visible› · call in col 573

Ἀλλ' οὐκ ἄν deest in Reg. 2, Felckm. 2 et editione Commel.

Ἀλλ' οὐκ ἄν is missing in the second Royal, Felckmann's second and the Commelin edition.

(printed under page 303)

(56) ‹anchor: not visible› · call in col 573

Regius primus et Anglicanus, λέγειν.

The first Royal and the English manuscript read λέγειν.

(printed under page 303)

(57) ‹anchor: not visible› · call in col 573

Sic Regius primus, Seg. Basil. Gobl. et Felckm. primus. Caeteri, πιστεύοντες.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The rest read πιστεύοντες.

(printed under page 303)

(58) ‹anchor: not visible› · call in col 573

Οὖν abest a Regio primo, Seg. Gobl. et Felckm. primo, Basil.

Οὖν is absent from the first Royal, the Seguier, the Goblerian, Felckmann's first and the Basle.

(printed under page 303)

(59) ‹anchor: ἐν ταύταις› · call in col 573

Sic Regius primus, Seg. Gobl. et Felckman. primus. Alii autem et editi, αὐταῖς. Ibid. Regius primus, περὶ τούτου τοῦ παραδείγματος.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But others and the editions read αὐταῖς. In the same place the first Royal reads περὶ τούτου τοῦ παραδείγματος.

(printed under page 303)

(60) ‹anchor: τῶν ἐχθρῶν εἶ› · call in col 573

Sic Anglicanus et Graecus Scripturae textus. Editi et caeteri εἶ omittunt. Reg. 2 vero habet, εἶναι; εἰ ἐγκατέλιπες, etc.

So the English manuscript and the Greek text of Scripture. The editions and the rest omit εἶ. But the second Royal has εἶναι; εἰ ἐγκατέλιπες, etc.

(printed under page 303)

(61) ‹anchor: Πατρὸς φωτὸς ὄντος› · call in col 573

Ὄντος deest in Anglicano et edit. Commel.

Ὄντος is missing in the English manuscript and the Commelin edition.

(printed under page 303)

(62) ‹anchor: Τῷ δὲ Πνεύματι› · call in col 573

Regius primus, Πατρί.

The first Royal reads Πατρί.

(printed under page 303)

Footnotes

(1) ‹anchor: not visible› · call in col 574 (scripture reference)

Eccle. III, 11.

Ecclesiastes 3:11.

(printed under page 303)

(2) ‹anchor: not visible› · call in col 574 (scripture reference)

Hebr. XI, 6.

Hebrews 11:6.

(printed under page 303)

(3) ‹anchor: fontem aquae viventis› · call in col 574 (scripture reference)

Jerem. II, 13.

Jeremiah 2:13.

(printed under page 303)

(4) ‹anchor: fontem sapientiae› · call in col 574 (scripture reference)

Baruch III, 10, 12.

Baruch 3:10, 12.

(printed under page 303)

(5) ‹anchor: lux est› · call in col 574 (scripture reference)

I Joan. I, 5.

1 John 1:5.

(printed under page 303)

(6) ‹anchor: repletum est aquis› · call in col 574 (scripture reference)

Psal. LXIV, 10.

Psalm 64 (65):10.

(printed under page 303)

(7) ‹anchor: substantiae ejus› · call in col 574 (scripture reference)

Hebr. I, 3.

Hebrews 1:3.

(printed under page 303)

(8) ‹anchor: illuminatos oculos cordis› · call in col 574 (scripture reference)

Ephes. I, 17.

Ephesians 1:17.

(printed under page 303)

(9) ‹anchor: venientem in mundum› · call in col 574 (scripture reference)

Joan. I, 9.

John 1:9.

(printed under page 303)

PG 26:575

Editors' notes and page, col. 575

Footnotes

(10) ‹anchor: not visible› · call in col 575 (scripture reference)

I Cor. XII, 13.

1 Corinthians 12:13.

(printed under page 304)

(11) ‹anchor: not visible› · call in col 575 (scripture reference)

I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 304)

(12) ‹anchor: not visible› · call in col 575 (scripture reference)

Rom. VIII, 15.

Romans 8:15.

(printed under page 304)

(13) ‹anchor: not visible› · call in col 575 (scripture reference)

Joan. I, 12.

John 1:12.

(printed under page 304)

(14) ‹anchor: not visible› · call in col 575 (scripture reference)

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 304)

(15) ‹anchor: not visible› · call in col 575 (scripture reference)

Psal. CXLV, 7.

Psalm 145 (146):7.

(printed under page 304)

(16) ‹anchor: not visible› · call in col 575 (scripture reference)

Joan. XX, 22.

John 20:22.

(printed under page 304)

(17) ‹anchor: dedit nobis› · call in col 575 (scripture reference)

I Joan. IV, 12, 13.

1 John 4:12, 13.

(printed under page 304)

(18) ‹anchor: apud eum faciemus› · call in col 575 (scripture reference)

Joan. XIV, 23.

John 14:23.

(printed under page 304)

(19) ‹anchor: Ego sum vita› · call in col 575 (scripture reference)

ibid. 6.

The same, verse 6.

(printed under page 304)

(20) ‹anchor: Spiritum in vobis› · call in col 575 (scripture reference)

Rom. VIII, 11.

Romans 8:11.

(printed under page 304)

(21) ‹anchor: in me Christus› · call in col 575 (scripture reference)

Galat. II, 19, 20.

Galatians 2:19, 20.

(printed under page 304)

(22) ‹anchor: ipsa credite mihi› · call in col 575 (scripture reference)

Joan. XIV, 10, 11.

John 14:10, 11.

(printed under page 304)

(23) ‹anchor: Spiritus sancti› · call in col 575 (scripture reference)

Rom. XV, 18, 19.

Romans 15:18, 19.

(printed under page 304)

Page

other: facing Latin version, not set

PG 26:576

ὅτι «Ἡμεῖς πάντες ἓν Πνεῦμα ἐποτίσθημεν.» Τὸ δὲ Πνεῦμα ποτιζόμενοι, τὸν Χριστὸν πίνομεν· «Ἔπινον» γὰρ «ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός.» Καὶ πάλιν τοῦ Χριστοῦ ὄντος ἀληθινοῦ Υἱοῦ, ἡμεῖς τὸ Πνεῦμα λαμβάνοντες, υἱοποιούμεθα· «Οὐ γὰρ ἐλάβετε,» φησὶ, «Πνεῦμα δουλείας πάλιν εἰς φόβον· ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας.» Υἱοποιούμενοι δὲ τῷ Πνεύματι, δῆλον, ὅτι ἐν τῷ Χριστῷ χρηματίζομεν τέκνα Θεοῦ· «Ὅσοι» γὰρ «ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι.» Εἶτα τοῦ Πατρὸς, ὡς ὁ Παῦλος εἶπε, μόνου σοφοῦ ὄντος, ὁ Υἱός ἐστιν ἡ σοφία αὐτοῦ. «Χριστὸς» γὰρ «Θεοῦ δύναμις καὶ Θεοῦ σοφία.» Τοῦ δὲ Υἱοῦ ὄντος τῆς σοφίας, ἡμεῖς Πνεῦμα σοφίας λαμβάνοντες, τὸν Υἱὸν ἔχομεν, καὶ ἐν αὐτῷ σοφοὶ γινόμεθα. Οὕτω γὰρ καὶ γέγραπται ἐν τῷ ἑκατοστῷ τεσσαρακοστῷ πέμπτῳ ψαλμῷ· «Κύριος λύει πεπεδημένους· Κύριος σοφοῖ τυφλούς.» Καὶ τοῦ Πνεύματος δὲ διδομένου εἰς ἡμᾶς («Λάβετε γὰρ Πνεῦμα ἅγιον,» ἔλεγεν ὁ Σωτὴρ), ὁ Θεὸς ἐν ἡμῖν ἐστιν· οὕτω γὰρ ὁ Ἰωάννης ἔγραψεν· «Ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ Θεὸς ἐν ἡμῖν μένει. Ἐν τούτῳ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ ἔδωκεν ἡμῖν.» Τοῦ δὲ Θεοῦ ὄντος ἐν ἡμῖν, ἔστι καὶ ὁ Υἱὸς ἐν ἡμῖν, λέγοντος αὐτοῦ τοῦ Υἱοῦ· «Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρ' αὐτῷ ποιήσομεν.» Ἔπειτα ζωῆς οὔσης τοῦ Υἱοῦ, «Ἐγὼ» γὰρ, φησὶν, «εἰμὶ ἡ ζωὴ,» ζωοποιεῖσθαι λεγόμεθα ἐν τῷ Πνεύματι· «Ὁ» γὰρ «ἐγείρας,» φησὶ, «Χριστὸν Ἰησοῦν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ἡμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν.» Ζωοποιουμένων δὲ ἡμῶν ἐν τῷ Πνεύματι, ζῆν αὐτὸς ὁ Χριστὸς ἐν ἡμῖν λέγεται. «Χριστῷ» γὰρ, φησὶ, «συνεσταύρωμαι. Ζῶ δὲ οὐκέτι ἐγώ· ζῇ δὲ ἐν ἐμοὶ Χριστός.» Καὶ πάλιν ὥσπερ ὁ Υἱὸς, ἅπερ ἐποίει ἔργα, ἔλεγε τὸν Πατέρα ἐργάζεσθαι· «Ὁ Πατὴρ» γὰρ, φησὶν, «ὁ μένων ἐν ἐμοὶ, αὐτὸς ποιεῖ τὰ ἔργα. Πιστεύετέ μοι, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Εἰ δὲ μὴ, διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι.» Οὕτως, ἅπερ ἐν δυνάμει Πνεύματος εἰργάζετο ὁ Παῦλος, ἔλεγε τοῦ Χριστοῦ εἶναι τὰ ἔργα· «Οὐ γὰρ τολμήσω τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν ἐθνῶν ἐν λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος ἁγίου.»

that “We have all been made to drink of one Spirit.” And when we are given the Spirit to drink, we drink Christ; for “they drank of the spiritual rock that followed them, and the rock was Christ.” And again, since Christ is the true Son, we, receiving the Spirit, are made sons: “For you have not received,” he says, “the spirit of bondage again unto fear, but you have received the Spirit of adoption.” And being made sons by the Spirit, it is plain that in Christ we are called children of God; for “as many as received Him, to them He gave power to become children of God.” Then, since the Father, as Paul said, is alone wise, the Son is His wisdom; for “Christ” is “the power of God and the wisdom of God.” And since the Son is the wisdom, we, receiving the Spirit of wisdom, have the Son, and in Him are made wise. For so too it is written in the hundred and forty-fifth psalm: “The Lord looses those who are fettered; the Lord makes the blind wise.” And when the Spirit is given to us (for “Receive the Holy Spirit,” the Saviour said), God is in us; for so John wrote: “If we love one another, God abides in us. In this we know that we abide in Him, and He in us, because He has given us of His Spirit.” And since God is in us, the Son too is in us, as the Son Himself says: “I and the Father will come, and make our abode with him.” Then, since the Son is the life (for “I,” He says, “am the life”), we are said to be quickened in the Spirit; for “He who raised up,” he says, “Christ Jesus from the dead will quicken also our mortal bodies through His Spirit that dwells in you.” And when we are quickened in the Spirit, Christ Himself is said to live in us; for “I am crucified with Christ,” he says; “and I live no longer, but Christ lives in me.” And again, just as the Son said that the works which He did the Father worked (for “The Father,” He says, “who abides in me, Himself does the works. Believe me, that I am in the Father, and the Father in me; or else believe me for the very works’ sake”), so the works that Paul wrought in the power of the Spirit he said were the works of Christ: “For I will not dare to speak of anything which Christ has not wrought through me for the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Holy Spirit.”

20. Τοιαύτης δὲ συστοιχίας καὶ ἑνότητος τῆς ἐν τῇ ἁγίᾳ Τριάδι οὔσης, τίς ἂν διέλοι ἢ τὸν Υἱὸν

20. Since, then, there is such correspondence and unity in the holy Triad, who could divide either the Son

Editors' notes and page, col. 576

Footnotes

(63) ‹anchor: not visible› · call in col 576

Sic Regius primus, Seg. Anglicanus. Alii et editi, δηλονότι.

So the first Royal, the Seguier and the English manuscript. Others and the editions read δηλονότι.

(printed under page 304)

(64) ‹anchor: not visible› · call in col 576

Sic Regius primus, Seg. Caeteri et editi hic vocem Θεοῦ addunt. Mox Seg. omittit δύναμις καὶ Θεοῦ.

So the first Royal and the Seguier. The rest and the editions add the word Θεοῦ here. Next, the Seguier omits δύναμις καὶ Θεοῦ.

(printed under page 304)

(65) ‹anchor: not visible› · call in col 576

Sic Reg. 1 et 2, Seg. Basil. Anglican. Editi et alii καί abjiciunt. Ibid. sic habent Gobl. et Felc. primus, οὕτω γάρ φησι Δαβίδ· Κύριος, etc.

So the first and second Royal, the Seguier, the Basle and the English. The editions and others drop καί. In the same place the Goblerian and Felckmann's first have thus: οὕτω γάρ φησι Δαβίδ· Κύριος, etc.

(printed under page 304)

(66) ‹anchor: not visible› · call in col 576

Δέ hic habent Regius primus, Seg. Alii et editi omittunt. Paulo post Gobl. et Felckm. 1, οὕτω γὰρ καὶ Ἰωάννης γράφει· Ἐὰν γὰρ ἀγαπῶμεν, etc.

The first Royal and the Seguier have δέ here; others and the editions omit it. A little after, the Goblerian and Felckmann's first read οὕτω γὰρ καὶ Ἰωάννης γράφει· Ἐὰν γὰρ ἀγαπῶμεν, etc.

(printed under page 304)

(67) ‹anchor: συνεσταύρωμαι› · call in col 576

Reg. 2, συσταυροῦμαι.

The second Royal reads συσταυροῦμαι.

(printed under page 304)

(68) ‹anchor: διὰ τὰ ἔργα αὐτά› · call in col 576

Sic Reg. 2 et Graecus Scripturae textus. Regius primus, Seguerian. et editi, αὐτοῦ. Ibid. Regius primus Seg., paulo ante, post ἔργα, addunt item αὐτοῦ.

So the second Royal and the Greek text of Scripture. The first Royal, the Seguierian and the editions read αὐτοῦ. In the same place the first Royal and the Seguier, a little before, after ἔργα, likewise add αὐτοῦ.

(printed under page 304)

(69) ‹anchor: ἐθνῶν ἐν› · call in col 576

Ἐν abest a Regio primo, Segueriano.

Ἐν is absent from the first Royal and the Seguierian.

(printed under page 304)

(70) ‹anchor: τῇ ἁγίᾳ Τριάδι› · call in col 576

Regius primus, Seg., habent ἐν τῇ ἁγίᾳ Τριά- (continues)

The first Royal and the Seguier have ἐν τῇ ἁγίᾳ Τριά- (continues)

(printed under page 304)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 576
marginal letters: A ὅτι «Ἡμεῖς πάντες; B ἐν αὐτῷ σοφοὶ γινόμεθα; C ἐν τῷ Πνεύματι· «Ὁ» γὰρ; D ἐν λόγῳ καὶ ἔργῳ
old-edition numerals: (none in the Greek column; 534 printed in the facing Latin after 'faciemus', answering to ποιήσομεν)

PG 26:577

ἀπὸ τοῦ Πατρὸς, ἢ τὸ Πνεῦμα ἀπὸ τοῦ Υἱοῦ, ἢ αὐτοῦ τοῦ Πατρός; ἢ τίς οὕτω τολμηρὸς, ὡς εἰπεῖν ἀνόμοιον καὶ ἑτεροφυῆ τὴν Τριάδα πρὸς ἑαυτὴν, ἢ ἀλλοτριοούσιον τοῦ Πατρὸς τὸν Υἱὸν, ἢ ξένον τὸ Πνεῦμα τοῦ Υἱοῦ; Πῶς δὲ ταῦτά ἐστιν; ἄν τις πάλιν ἐρωτήσειε ζητῶν· πῶς τοῦ Πνεύματος ὄντος ἐν ἡμῖν, λέγεται ὁ Υἱὸς εἶναι ἐν ἡμῖν, τοῦ τε Υἱοῦ ὄντος ἐν ἡμῖν, λέγεται ὁ Πατὴρ εἶναι ἐν ἡμῖν; ἢ πῶς ὅλως Τριάδος οὔσης, ἐν ἑνὶ σημαίνεται ἡ Τριάς; ἢ πῶς τοῦ ἑνὸς ὄντος ἐν ἡμῖν, ἡ Τριὰς ἐν ἡμῖν λέγεται; διελέτω πρῶτον αὐτὸς τὸ ἀπαύγασμα τοῦ φωτὸς, ἢ τὴν σοφίαν τοῦ σοφοῦ· ἢ εἰπάτω, πῶς ἐστι ταῦτα. Εἰ δὲ μὴ τοῦτο δύναται, πολλῷ πλέον περὶ Θεοῦ τοιαῦτα ζητεῖν μαινομένων ἐστὶ τὸ τόλμημα· ἡ γὰρ θεότης οὐκ ἐν ἀποδείξει λόγων, ὥσπερ εἴρηται, παραδίδοται, ἀλλ' ἐν πίστει καὶ εὐσεβεῖ λογισμῷ μετ' εὐλαβείας. Εἰ γὰρ καὶ τὰ περὶ τοῦ σωτηριώδους σταυροῦ, «οὐκ ἐν σοφίᾳ λόγων, ἀλλ' ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,» ἐκήρυττεν ὁ Παῦλος, «καὶ ἀῤῥήτων δὲ ῥημάτων ἤκουσεν» ἐν τῷ παραδείσῳ, «ἃ μὴ ἐξὸν ἀνθρώπῳ λαλῆσαι·» περὶ αὐτῆς τῆς ἁγίας Τριάδος τίς ἐξειπεῖν δύναται; Ὅμως δ' οὖν τὴν τοιαύτην ἀπορίαν δυνήσεταί τις θεραπεύειν προηγουμένως μὲν τῇ πίστει, ἔπειτα δὲ καὶ ἐκ τῶν προειρημένων, φημὶ δὴ, τῆς εἰκόνος καὶ τοῦ ἀπαυγάσματος, καὶ πηγῆς, καὶ ποταμοῦ, καὶ ὑποστάσεως, καὶ χαρακτῆρος. Ὥσπερ γὰρ ἐν ἰδίᾳ εἰκόνι ἐστὶν ὁ Υἱὸς ἐν τῷ Πνεύματι, οὕτω καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ. Καὶ γὰρ τὸ ἀδύνατον τῆς διὰ λόγων ἑρμηνείας, καὶ τοῦ καταλαβεῖν τὰ τοιαῦτα παραμυθουμένη ἡ θεία Γραφὴ, τοιαῦτα καὶ τὰ παραδείγματα δέδωκεν ἡμῖν, ἵν' οὕτω διὰ τὴν ἀπιστίαν τῶν τολμηρῶν λέγειν ἁπλούστερον, καὶ λέγειν ἀκινδύνως, καὶ μετὰ συγγνώμης νοεῖν ἐξῇ, καὶ πιστεύειν ἕνα εἶναι τὸν ἁγιασμὸν, τὸν ἐκ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι ἁγίῳ γινόμενον. Καὶ γὰρ ὥσπερ μονογενὴς ὁ Υἱός ἐστιν· οὕτω καὶ τὸ Πνεῦμα παρὰ

from the Father, or the Spirit from the Son or from the Father Himself? Or who is so rash as to say that the Triad is unlike and of different nature with itself, or that the Son is alien in essence from the Father, or the Spirit foreign to the Son? But how can these things be? someone may ask again, enquiring: how, when the Spirit is in us, is the Son said to be in us, and when the Son is in us, is the Father said to be in us? Or how, when it is wholly a Triad, is the Triad signified in one? Or how, when the one is in us, is the Triad said to be in us? Let him first divide the radiance from the light, or the wisdom from the wise; or let him say how these things are. And if he cannot do this, much more is it the daring of madmen to enquire such things about God; for the Godhead is not handed down, as has been said, in demonstration of arguments, but in faith and in reverent reasoning with godly fear. For if Paul preached even the things concerning the saving cross “not in wisdom of words, but in demonstration of the Spirit and of power,” and in paradise “heard unspeakable words, which it is not lawful for a man to utter,” who can speak out concerning the holy Triad itself? Nevertheless, one will be able to remedy such a difficulty first of all by faith, and then also from the things said before, I mean the image and the radiance, and fountain and river, and substance and impress. For as the Son is in the Spirit as in His own image, so also the Father is in the Son. For the divine Scripture, consoling us for the impossibility of interpreting such things in words and of comprehending them, has given us such examples as these, so that, because of the unbelief of the rash, it may be permitted to speak more simply, and to speak without danger, and to think with indulgence, and to believe that the sanctification is one, which comes about from the Father through the Son in the Holy Spirit. For indeed, just as the Son is only-begotten, so also the Spirit, given

Editors' notes and page, col. 577

Footnotes

(71) ‹anchor: not visible› · call in col 577

Sic Regius primus, Seg. Basil. Editi et alii, οὕτως. Sed utrumque abest a Reg. 2.

So the first Royal, the Seguier and the Basle. The editions and others read οὕτως. But both are absent from the second Royal.

(printed under page 305)

(72) ‹anchor: not visible› · call in col 577

Sic Regius primus, Seg. Gobl. et Felckm. primus, Basil., qui et infra habent εἰπάτω, et δύναται. Editi vero et alii sic habent: ἡ Τριὰς λέγεται; ἢ διελέτωσαν πρῶτον αὐτοὶ τοῦ ἀπαυγάσματος τὸ φῶς, et infra, εἰπάτωσαν et δύνανται. Tamen Basil. Gobl. et Felckm. primus, pro αὐτός, habent αὐτό, et Seg., pro τοῦτο ante δύναται, habet ταῦτα.

So the first Royal, the Seguier, the Goblerian, Felckmann's first and the Basle, which also have εἰπάτω and δύναται below. But the editions and others have thus: ἡ Τριὰς λέγεται; ἢ διελέτωσαν πρῶτον αὐτοὶ τοῦ ἀπαυγάσματος τὸ φῶς, and below, εἰπάτωσαν and δύνανται. Yet the Basle, the Goblerian and Felckmann's first have αὐτό for αὐτός, and the Seguier has ταῦτα for τοῦτο before δύναται.

(printed under page 305)

(73) ‹anchor: not visible› · call in col 577

Anglicanus, ἄῤῥητα δὲ ῥήματα. Hic item Gobl. et Felckm. primus δέ omittunt. Paulo post Regius primus, Seg. Basil. Gobl. et Felckm. primus habent, περὶ αὐτῆς τῆς ἁγίας Τριάδος τίς ἐξειπεῖν δύναται; Caeteri et editi, πῶς περὶ αὐτῆς τῆς ἁγίας Τριάδος τις ἐξειπεῖν δυνήσεται; In Goblerian. Felckman. primus et Basil. vox ἁγίας deest. Item Gobl. et Felckm. primus, δυνήσεται. Anglic. autem cum Regio primo, Seg. Basil., δύναται. Mox Regius primus, Seg. Gobl. et Felckm. primus, θεραπεύειν. Alii et editi, θεραπεῦσαι.

The English reads ἄῤῥητα δὲ ῥήματα. Here likewise the Goblerian and Felckmann's first omit δέ. A little after, the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first have περὶ αὐτῆς τῆς ἁγίας Τριάδος τίς ἐξειπεῖν δύναται; the rest and the editions, πῶς περὶ αὐτῆς τῆς ἁγίας Τριάδος τις ἐξειπεῖν δυνήσεται; in the Goblerian, Felckmann's first and the Basle the word ἁγίας is missing. Likewise the Goblerian and Felckmann's first read δυνήσεται, but the English, with the first Royal, the Seguier and the Basle, δύναται. Next, the first Royal, the Seguier, the Goblerian and Felckmann's first read θεραπεύειν; others and the editions, θεραπεῦσαι.

(printed under page 305)

(74) ‹anchor: φημὶ δή› · call in col 577

Regius primus, Seg., φημὶ δέ, etc.

The first Royal and the Seguier read φημὶ δέ, etc.

(printed under page 305)

(75) ‹anchor: ἐν τῷ Πνεύματι› · call in col 577

Sic Reg. primus, Seg. Alii vero et editi, Πατρί, sed mendose, ut evidens est. Nec enim Pater sed Spiritus sanctus imago est Filii, ut ipse Filius imago est Patris, idque passim docet sanctus Athanasius.

So the first Royal and the Seguier. But others and the editions read Πατρί, wrongly, as is evident. For not the Father but the Holy Spirit is the image of the Son, as the Son himself is the image of the Father; and Saint Athanasius teaches this throughout.

(printed under page 305)

(76) ‹anchor: δέδωκεν› · call in col 577

Sic Regius primus, Seg. Anglicanus. Iidem Regius primus, Seg., ibid., δέδωκεν. Item iidem et Basil. mox, ἵν' οὕτως. Alii et editi articul. τά et ἵν' omittunt, habentque ἔδωκεν.

So the first Royal, the Seguier and the English. The same first Royal and Seguier, in the same place, read δέδωκεν. Likewise the same and the Basle, next, read ἵν' οὕτως. Others and the editions omit the article τά and ἵν', and have ἔδωκεν.

(printed under page 305)

(77) ‹anchor: νοεῖν ἐξῇ› · call in col 577

Sic Regius primus, Anglicanus. At Basil. et Felckm. 2, ἐξ ἧς. Utrumque abest a Gobl. et Felc. primus. Editi vero et alii, ἑξῆς. Paulo post Regius primus, Seg., habent ἐκ Πατρὸς δι' Υἱοῦ. Editi et alii, ἐκ Πατρὸς καὶ Υἱοῦ. Item iidem et Basil. ibid. γινόμενον. Alii et editi, γενόμενον. Mox item Seg. Gobl. et Felckm. primus habent μονογενὴς ὁ Υἱός. Alii et editi, γέννημα μονογενὲς ὁ Υἱός.

So the first Royal and the English. But the Basle and Felckmann's second read ἐξ ἧς. Both are absent from the Goblerian and Felckmann's first. But the editions and others read ἑξῆς. A little after, the first Royal and the Seguier have ἐκ Πατρὸς δι' Υἱοῦ; the editions and others, ἐκ Πατρὸς καὶ Υἱοῦ. Likewise the same and the Basle, in the same place, read γινόμενον; others and the editions, γενόμενον. Next, likewise, the Seguier, the Goblerian and Felckmann's first have μονογενὴς ὁ Υἱός; others and the editions, γέννημα μονογενὲς ὁ Υἱός.

(printed under page 305)

Footnotes

(24) ‹anchor: not visible› · call in col 578 (scripture reference)

I Cor. I, 17; II, 4.

1 Corinthians 1:17; 2:4.

(printed under page 305)

(25) ‹anchor: licet homini loqui› · call in col 578 (scripture reference)

II Cor. XII, 4.

2 Corinthians 12:4.

(printed under page 305)

Footnotes

(26) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. III, 16.

John 3:16.

(printed under page 306)

(27) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. XVI, 7.

John 16:7.

(printed under page 306)

(28) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. XVII, 4.

John 17:4.

(printed under page 306)

(29) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. XVI, 14.

John 16:14.

(printed under page 306)

(30) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. VIII, 26.

John 8:26.

(printed under page 306)

(31) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. XVI, 14.

John 16:14.

(printed under page 306)

(32) ‹anchor: not visible› · call in col 579 (scripture reference)

Joan. XIV, 26.

John 14:26.

(printed under page 306)

Page

other: facing Latin version, not set

PG 26:580

τοῦ Υἱοῦ διδόμενον καὶ πεμπόμενον, καὶ αὐτὸ ἕν ἐστι καὶ οὐ πολλὰ, οὐδὲ ἐκ πολλῶν ἓν, ἀλλὰ μόνον αὐτὸ Πνεῦμα. Ἑνὸς γὰρ ὄντος τοῦ Υἱοῦ, τοῦ ζῶντος Λόγου, μίαν εἶναι δεῖ τελείαν καὶ πλήρη τὴν ἁγιαστικὴν καὶ φωτιστικὴν ζῶσαν ἐνέργειαν αὐτοῦ καὶ δωρεὰν, ἥτις ἐκ Πατρὸς λέγεται ἐκπορεύεσθαι, ἐπειδὴ παρὰ τοῦ Λόγου τοῦ ἐκ Πατρὸς ὁμολογουμένου ἐκλάμπει, καὶ ἀποστέλλεται, καὶ δίδοται. Ἀμέλει ὁ μὲν Υἱὸς παρὰ τοῦ Πατρὸς ἀποστέλλεται· «Οὕτω» γὰρ, φησὶν, «ὁ Θεὸς ἠγάπησε τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέστειλεν.» Ὁ δὲ Υἱὸς τὸ Πνεῦμα ἀποστέλλει· «Ἐὰν» γὰρ, φησὶν, «ἐγὼ ἀπέλθω, ἀποστελῶ τὸν Παράκλητον.» Καὶ ὁ μὲν Υἱὸς τὸν Πατέρα δοξάζει, λέγων· «Πάτερ, ἐγώ σε ἐδόξασα·» τὸ δὲ Πνεῦμα δοξάζει τὸν Υἱόν· «Ἐκεῖνος» γὰρ, φησὶν, «ἐμὲ δοξάσει.» Καὶ ὁ μὲν Υἱός φησιν· «Ἃ ἤκουσα παρὰ τοῦ Πατρὸς, ταῦτα καὶ λαλῶ εἰς τὸν κόσμον·» τὸ δὲ Πνεῦμα ἐκ τοῦ Υἱοῦ λαμβάνει· «Ἐκ τοῦ ἐμοῦ» γὰρ «λήψεται καὶ ἀναγγελεῖ ὑμῖν,» φησί. Καὶ ὁ μὲν Υἱὸς ἐν τῷ ὀνόματι τοῦ Πατρὸς ἦλθε· «Τὸ δὲ Πνεῦμα τὸ ἅγιον,» φησὶν ὁ Υἱὸς, «ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου.»

from the Son, is itself one and not many, nor one out of many, but the Spirit Himself alone. For since the Son, the living Word, is one, His sanctifying and enlightening living activity and gift must be one, perfect and full; which is said to proceed from the Father, since it shines forth from the Word, who is confessed to be from the Father, and is sent and is given. Indeed, the Son is sent from the Father: “For God so loved the world,” He says, “that He sent His only-begotten Son.” And the Son sends the Spirit: “If I go away,” He says, “I will send the Paraclete.” And the Son glorifies the Father, saying, “Father, I have glorified Thee”; and the Spirit glorifies the Son: “He,” He says, “shall glorify me.” And the Son says, “The things which I have heard from the Father, these I speak also to the world”; and the Spirit receives from the Son: “For He shall take of mine,” He says, “and shall declare it to you.” And the Son came in the name of the Father; “and the Holy Spirit,” says the Son, “whom the Father will send in my name.”

21. Τοιαύτην δὲ τάξιν καὶ φύσιν ἔχοντος τοῦ Πνεύματος πρὸς τὸν Υἱὸν, οἵαν ὁ Υἱὸς ἔχει πρὸς τὸν Πατέρα, πῶς ὁ τοῦτο κτίσμα λέγων οὐ τὸ αὐτὸ καὶ περὶ τοῦ Υἱοῦ ἐξ ἀνάγκης φρονήσει; Εἰ γάρ ἐστι τὸ Πνεῦμα τοῦ Υἱοῦ κτίσμα, ἀκόλουθον ἂν εἴη λέγειν αὐτοὺς καὶ τὸν Λόγον τοῦ Πατρὸς εἶναι κτίσμα. Τοιαῦτα γὰρ οἱ Ἀρειανοὶ φαντασθέντες, εἰς τὸν κατὰ Καϊάφαν Ἰουδαϊσμὸν πεπτώκασιν. Εἰ δὲ τὰ Ἀρείου μὴ προσποιοῦνται φρονεῖν οἱ περὶ τοῦ Πνεύματος τοιαῦτα λέγοντες, φευγέτωσαν καὶ τὰ ἐκείνου ῥήματα, καὶ μὴ ἀσεβείτωσαν εἰς τὸ Πνεῦμα. Ὥσπερ γὰρ ὁ Υἱὸς, ὁ ἐν τῷ Πατρὶ ὢν, ἐν ᾧ καὶ ὁ Πατήρ ἐστιν, οὐκ ἔστι κτίσμα, ἀλλ' ἴδιος τῆς τοῦ Πατρὸς οὐσίας (τοῦτο γὰρ καὶ ὑμεῖς προσποιεῖσθε λέγειν)· οὕτως καὶ τὸ Πνεῦμα τὸ ἐν τῷ Υἱῷ, ἐν ᾧ καὶ ὁ Υἱός ἐστιν, οὐ θέμις τοῖς κτίσμασι συντάσσειν, οὐδὲ διαιρεῖν αὐτὸ ἀπὸ τοῦ Λόγου, καὶ ἀτελῆ τὴν Τριάδα κατασκευάζειν. Τῶν μὲν οὖν ῥητῶν τοῦ τε προφητικοῦ καὶ τοῦ ἀποστολικοῦ χάριν, ὧν τὴν διάνοιαν παραποιοῦντες, ἠπάτησαν ἑαυτοὺς, ἀρκεῖ διὰ τούτων διελέγξαι τὴν ἐκ τῆς ἀμαθίας τῶν τροπικῶν δυσφημίαν.

21. Since, then, the Spirit has such an order and nature towards the Son as the Son has towards the Father, how will he who calls the Spirit a creature not of necessity think the same of the Son also? For if the Spirit of the Son is a creature, it would follow that they say the Word of the Father too is a creature. For it is by imagining such things that the Arians have fallen into the Judaism of Caiaphas. But if those who say such things about the Spirit pretend not to hold the opinions of Arius, let them also flee his words, and not be impious towards the Spirit. For as the Son, who is in the Father and in whom the Father is, is not a creature, but proper to the essence of the Father (for this you too profess to say), so too it is not lawful to rank with the creatures the Spirit who is in the Son and in whom the Son is, nor to divide Him from the Word, and so make the Triad imperfect. As regards, then, the sayings of the prophet and of the apostle, whose meaning they falsified and so deceived themselves, it is enough by these things to refute the slander of the Tropici, which springs from their ignorance.

Editors' notes and page, col. 580

Footnotes

(78) ‹anchor: not visible› · call in col 580

Verbum ἐστι restituimus ex Regio primo, Seg. Ibid. iidem et Reg. 2, Basil., αὐτὸ Πνεῦμα. Alii et editi, αὐτὸ τὸ Πνεῦμα.

We have restored the word ἐστι from the first Royal and the Seguier. In the same place the same and the second Royal and the Basle read αὐτὸ Πνεῦμα; others and the editions, αὐτὸ τὸ Πνεῦμα.

(printed under page 306)

(79) ‹anchor: not visible› · call in col 580

Τοῦ Υἱοῦ, deest in Regio primo, Seg. Paulo post iidem et Basil. Gobl. et Felckm. primus habent, ζῶσαν. Editi et alii, ζωὴν, οὖσαν. Γε item particul. post ἥτις ab aliis et editis addita, ab iisdem abest.

Τοῦ Υἱοῦ is missing in the first Royal and the Seguier. A little after, the same and the Basle, the Goblerian and Felckmann's first have ζῶσαν; the editions and others, ζωὴν, οὖσαν. Likewise the particle γε after ἥτις, added by the others and the editions, is absent from the same.

(printed under page 306)

(80) ‹anchor: not visible› · call in col 580

Sic Regius primus. Seguer. Basil. Gobl. et Felckm. primus. Editi et alii, ἔδωκεν.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The editions and others read ἔδωκεν.

(printed under page 306)

(81) ‹anchor: not visible› · call in col 580

Regius primus, Seg. omittunt ἐκ τοῦ ἐμοῦ λήψεται, qui iidem ibidem, Ἀναγγελεῖ γάρ, φησιν, ὑμῖν.

The first Royal and the Seguier omit ἐκ τοῦ ἐμοῦ λήψεται; the same, in the same place, read Ἀναγγελεῖ γάρ, φησιν, ὑμῖν.

(printed under page 306)

(82) ‹anchor: not visible› · call in col 580

Sic Regius primus, Seguer. Basil. Gobl. et Felckm. primus. Caeteri et editi ὁ Υἱός omittunt.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The rest and the editions omit ὁ Υἱός.

(printed under page 306)

(83) ‹anchor: πρὸς τὸν Υἱόν› · call in col 580

Regius secundus, Πατρός, et mox πρὸς τὸ Πνεῦμα.

The second Royal reads Πατρός, and next πρὸς τὸ Πνεῦμα.

(printed under page 306)

(84) ‹anchor: ἀκόλουθον ἂν εἴη› · call in col 580

Regius primus, Seg. Basil. Anglicanus εἴη habent: alii et editi omittunt.

The first Royal, the Seguier, the Basle and the English have εἴη; others and the editions omit it.

(printed under page 306)

(85) ‹anchor: μὴ προσποιοῦνται φρονεῖν› · call in col 580

Sic Regius primus, Seg. Gobl. et Felckm. primus, qui tamen Gobl. et Felckm. primus φωνεῖν pro φρονεῖν habent. Alii vero et editi sic habent: Οἱ μὲν τὰ Ἀρείου μὲν προσποιούμενοι μὴ φρονεῖν, περὶ δὲ τοῦ Πατρὸς τὰ αὐτὰ λέγοντες, etc. Regius 2, pro Πατρός, bene habet, Πνεύματος. Anglican. item et Regius 2, pro τὰ αὐτά, habent τοιαῦτα. Ibid. Regius primus, Seg., et infra, ῥημάτα.

So the first Royal, the Seguier, the Goblerian and Felckmann's first; of these, however, the Goblerian and Felckmann's first have φωνεῖν for φρονεῖν. But others and the editions have thus: Οἱ μὲν τὰ Ἀρείου μὲν προσποιούμενοι μὴ φρονεῖν, περὶ δὲ τοῦ Πατρὸς τὰ αὐτὰ λέγοντες, etc. The second Royal rightly has Πνεύματος for Πατρός. Likewise the English and the second Royal have τοιαῦτα for τὰ αὐτά. In the same place the first Royal and the Seguier, and below, read ῥημάτα.

(printed under page 306)

(86) ‹anchor: ὁ Υἱός, ὁ› · call in col 580

Sic Regius primus, Seg. In aliis autem et editis articul. ὁ deest.

So the first Royal and the Seguier. But in others and the editions the article ὁ is missing.

(printed under page 306)

Page

running head: — HISTORICA ET DOGMATICA. 580 (left part cut off in image)
marginal letters: A τοῦ Υἱοῦ διδόμενον; B νος» γὰρ, φησὶν, «ἐμὲ δοξάσει; C Τοιαῦτα γὰρ οἱ Ἀρειανοὶ; D διελέγξαι τὴν ἐκ τῆς ἀμαθίας
old-edition numerals: (none)

PG 26:581

μίαν. Ἴδωμεν δὲ λοιπὸν καὶ αὐτὰ καθ' αὐτὰ τὰ ἐν ταῖς θείαις Γραφαῖς περὶ τοῦ Πνεύματος τοῦ ἁγίου λεγόμενα, καὶ ὡς δόκιμοι τραπεζῖται διακρίνωμεν, εἰ ἴδιόν τι πρὸς τὰ κτίσματα ἔχει τὸ Πνεῦμα, ἢ ἴδιον τοῦ Θεοῦ ἐστιν, ἵνα ἢ κτίσμα αὐτὸ εἴπωμεν, ἢ ἄλλο μὲν τῶν κτισμάτων, ἴδιον δὲ καὶ ἓν τῆς ἐν Τριάδι θεότητος. Τάχα κἂν οὕτως ἐντραπῶσι, μαθόντες, ὅσον ἀπᾴδει τῶν θείων λογίων τὰ ἐφευρεθέντα παρ' αὐτῶν τῆς βλασφημίας ῥήματα.

(the column opens on the last syllables of “slander,” completed in col. 580.) Let us now see also the things said in the divine Scriptures concerning the Holy Spirit in themselves, and like approved money-changers let us judge whether the Spirit has anything proper in relation to the creatures, or is proper to God, so that we may either call Him a creature, or other than the creatures, proper to, and one in, the Godhead in the Triad. Perhaps even so they may be put to shame, when they learn how far the words of blasphemy invented by them are out of tune with the divine oracles.

22. Τὰ κτίσματα τοίνυν ἐξ οὐκ ὄντων γέγονεν, ἀρχὴν ἔχοντα τοῦ γίνεσθαι· ἐν ἀρχῇ γὰρ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς. Ἐκ δὲ τοῦ Θεοῦ λέγεται τὸ Πνεῦμα τὸ ἅγιον· «Οὐδεὶς» γὰρ, φησὶν, «οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τοῦ ἐν αὐτῷ· οὕτως καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ἡμεῖς δὲ οὐ τὸ Πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ.» Ποία τοίνυν ἐκ τῶν προειρημένων συγγένεια τῷ Πνεύματι πρὸς τὰ κτίσματα; Τὰ μὲν γὰρ κτίσματα οὐκ ἦν· ὁ δὲ Θεὸς ὢν ἐστιν, ἐξ οὗ καὶ τὸ Πνεῦμα. Τὸ δὲ ἐκ τοῦ Θεοῦ οὐκ ἂν εἴη ἐκ τοῦ μὴ ὄντος, οὐδὲ κτίσμα, ἵνα μὴ κατ' ἐκείνους καὶ ὁ ἐξ οὗ ἐστι τὸ Πνεῦμα, κτίσμα εἶναι νομισθῇ. Τίς οὖν τῶν τοιούτων ἀφρόνων ἀνέξεται, λεγόντων καὶ αὐτῶν ἐν καρδίᾳ μὴ εἶναι Θεόν; Καὶ γὰρ εἰ ὥσπερ οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ Πνεῦμα τὸ ἐν αὐτῷ, οὕτως καὶ τὰ τοῦ Θεοῦ εἰ μὴ τὸ ἐν αὐτῷ Πνεῦμα· πῶς οὐ δύσφημον ἂν εἴη λέγειν κτίσμα τὸ ἐν τῷ Θεῷ Πνεῦμα, τὸ καὶ τὰ βάθη τοῦ Θεοῦ ἐρευνῶν; Μαθήσεται γὰρ ἐκ τούτων εἰπεῖν ὁ τοιοῦτος τὸ μὲν τοῦ ἀνθρώπου πνεῦμα ἔξωθεν αὐτοῦ τοῦ ἀνθρώπου εἶναι, τὸν δὲ ἐν τῷ Πατρὶ Λόγον εἶναι κτίσμα. Πάλιν τε Πνεῦμα ἁγιωσύνης καὶ ἀνακαινώσεώς ἐστί τε καὶ λέγεται τὸ Πνεῦμα· γράφει γὰρ ὁ Παῦλος· «Τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.» Καὶ πάλιν φησίν· «Ἀλλ' ἡγιάσθητε, ἀλλ' ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν·» ὅτε καὶ πρὸς Τίτον

22. The creatures, then, have come to be out of things that were not, having a beginning of their coming to be; for “in the beginning God made the heaven and the earth” and all things in them. But the Holy Spirit is said to be from God: “For no one,” he says, “knows the things of a man except the spirit of the man which is in him; so too no one knows the things of God except the Spirit of God. And we have received not the spirit of the world, but the Spirit which is from God.” What kinship, then, on the strength of what has been said, has the Spirit with the creatures? For the creatures were not; but God is He who is, and from Him is the Spirit. And what is from God could not be from what is not, nor a creature; lest, according to them, He also from whom the Spirit is should be thought a creature. Who then will bear with such fools, who themselves also say in their heart that there is no God? For if, as no one knows the things of a man except the spirit that is in him, so too no one knows the things of God except the Spirit that is in Him, how would it not be slander to call the Spirit who is in God, who searches even the deep things of God, a creature? For from this such a man will learn to say that the spirit of a man is outside the man himself, and that the Word who is in the Father is a creature. Again, the Spirit both is and is called the Spirit of sanctification and renewal; for Paul writes: “Who was declared Son of God in power according to the Spirit of sanctification by the resurrection from the dead, Jesus Christ our Lord.” And again he says: “But you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God”; and when also to Titus

Editors' notes and page, col. 581

Footnotes

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Regius primus, τροπικὴν δυσφημίαν. Mox Regius primus, Seg. Basil., αὐτὰ καθ' αὐτὰ τὰ ἐν ταῖς, etc. Anglicanus, Regius 2 et Ottobon., τὰ αὐτὰ καθ' ἑαυτὰ τά, etc. Editi et caeteri, αὐτὰ τὰ ἐν ταῖς. Paulo post Gobl. et Felckm. primus, διακρινόμεναι pro διακρίνωμεν.

The first Royal reads τροπικὴν δυσφημίαν. Next, the first Royal, the Seguier and the Basle read αὐτὰ καθ' αὐτὰ τὰ ἐν ταῖς, etc.; the English, the second Royal and the Ottobonian, τὰ αὐτὰ καθ' ἑαυτὰ τά, etc.; the editions and the rest, αὐτὰ τὰ ἐν ταῖς. A little after, the Goblerian and Felckmann's first read διακρινόμεναι for διακρίνωμεν.

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Sic Regius primus, Seg. Gobl. et Felc. 1, ἕν item legitur in Basil. Caeteri vero et editi, ἴδιον καὶ ἐν τῇ ἀγεννήτῳ (Regius 2, ἀγενήτῳ) Τριάδι τῆς θεότητος.

So the first Royal, the Seguier, the Goblerian and Felckmann's first; ἕν is likewise read in the Basle. But the rest and the editions read ἴδιον καὶ ἐν τῇ ἀγεννήτῳ (the second Royal, ἀγενήτῳ) Τριάδι τῆς θεότητος.

(printed under page 307)

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Sic Reg. 1 et 2, Seg. Gobl. et Felckm. primus, sed Gobl. et Felckm. primus articul. τοῦ omittunt. In aliis et editione Commel. non habetur ἐκ τοῦ. Ibid. Regius primus, Seg. Gobl. et Felckmanni primus, Ποία νῦν. Paulo post Regius 2 sic habet, ὁ δὲ Θεὸς ὤν ἐστιν, ἐξ οὐκ ὄντων τὰ πάντα παραγαγών. Ὤν ἐστι, φημὶ, ἐξ οὗ καί, etc.

So the first and second Royal, the Seguier, the Goblerian and Felckmann's first, but the Goblerian and Felckmann's first omit the article τοῦ. In others and the Commelin edition ἐκ τοῦ is not found. In the same place the first Royal, the Seguier, the Goblerian and Felckmann's first read Ποία νῦν. A little after, the second Royal has thus: ὁ δὲ Θεὸς ὤν ἐστιν, ἐξ οὐκ ὄντων τὰ πάντα παραγαγών. Ὤν ἐστι, φημὶ, ἐξ οὗ καί, etc.

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Ὁ abest a Regio primo et Seg.

Ὁ is absent from the first Royal and the Seguier.

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(91) ‹anchor: Καὶ γὰρ εἰ› · call in col 581

Sic Regius primus, Seg. Gobl. et Felckm. primus. Caeteri et editi εἰ abjiciunt. Mox iidem et Reg. 2, Basil., habent ut hic exstat. Alii et editi omittunt οὕτως καὶ τὰ τοῦ Θεοῦ, εἰ μὴ τὸ ἐν αὐτῷ Πνεῦμα. Ibid. Regius primus, Seg. Basil. Anglican. particulam οὖν abjiciunt, quam alii et editi post vocem πῶς addunt. Item ibid., pro οὐ δύσφημον, Regius primus, οὐκ ἄνουν. Abest quoque ab Anglican. ἂν εἴη.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. The rest and the editions drop εἰ. Next, the same and the second Royal and the Basle have it as it stands here; others and the editions omit οὕτως καὶ τὰ τοῦ Θεοῦ, εἰ μὴ τὸ ἐν αὐτῷ Πνεῦμα. In the same place the first Royal, the Seguier, the Basle and the English drop the particle οὖν, which others and the editions add after the word πῶς. Likewise in the same place, for οὐ δύσφημον, the first Royal reads οὐκ ἄνουν. Ἂν εἴη is also absent from the English.

(printed under page 307)

(92) ‹anchor: Πατρὶ Λόγον› · call in col 581

Sic Regius primus, Seg. Alii autem et editi hic post Λόγον addunt καὶ τὸ Πνεῦμα. Ibid. Regius primus, Seg. et Reg. 2 mox, κτίσμα. Alii autem et editi, κτίσματα.

So the first Royal and the Seguier. But others and the editions add καὶ τὸ Πνεῦμα here after Λόγον. In the same place the first Royal, the Seguier and the second Royal next read κτίσμα; but others and the editions, κτίσματα.

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(93) ‹anchor: καὶ ἀνακαινώσεως› · call in col 581

Gobl. et Felckm. 1, Seg., hic et infra, ἀνακαινίσεως.

The Goblerian, Felckmann's first and the Seguier read ἀνακαινίσεως, here and below.

(printed under page 307)

Footnotes

(33) ‹anchor: not visible› · call in col 582 (scripture reference)

Gen. I, 1.

Genesis 1:1.

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(34) ‹anchor: not visible› · call in col 582 (scripture reference)

I Cor. II, 11, 12.

1 Corinthians 2:11, 12.

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(35) ‹anchor: non esse Deum› · call in col 582 (scripture reference)

Psal. XIII, 1.

Psalm 13 (14):1.

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(36) ‹anchor: ex resurrectione mortuorum› · call in col 582 (scripture reference)

Rom. I, 4.

Romans 1:4.

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(94) ‹anchor: mortuorum› · call in col 582

In Vulgata habetur, Jesu Christi Domini nostri: quae quo referenda sint, varia est auctorum sententia. Plerique tamen haec verba Ἰησοῦ Χριστοῦ, etc., ad illa referri volunt v. 3, περὶ τοῦ Υἱοῦ. Sed hic non posse commode referri nisi ad haec verba, τοῦ ὁρισθέντος Υἱοῦ, cuivis perspicuum est.

The Vulgate has "Jesu Christi Domini nostri"; to what these words should be referred, authors' opinion varies. Most, however, would refer these words, Ἰησοῦ Χριστοῦ etc., to those of verse 3, περὶ τοῦ Υἱοῦ. But that here they can fitly be referred only to these words, τοῦ ὁρισθέντος Υἱοῦ, is plain to anyone.

(printed under page 307)

Footnotes

(37) ‹anchor: not visible› · call in col 583 (scripture reference)

I Cor. VI, 11.

1 Corinthians 6:11.

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(38) ‹anchor: not visible› · call in col 583 (scripture reference)

Tit. III, 4.

Titus 3:4.

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(39) ‹anchor: not visible› · call in col 583 (scripture reference)

Psal. CIII, 30.

Psalm 103 (104):30.

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(40) ‹anchor: not visible› · call in col 583 (scripture reference)

Hebr. VI, 4.

Hebrews 6:4.

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(41) ‹anchor: Spiritum in vobis› · call in col 583 (scripture reference)

Rom. VIII, 11.

Romans 8:11.

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(42) ‹anchor: ut ait Petrus› · call in col 583 (scripture reference)

Act. III, 15.

Acts 3:15.

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(43) ‹anchor: in vitam aeternam› · call in col 583 (scripture reference)

Joan. IV, 14.

John 4:14.

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(44) ‹anchor: credentes in eum› · call in col 583 (scripture reference)

Joan. VII, 39.

John 7:39.

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(45) ‹anchor: de omnibus› · call in col 583 (scripture reference)

I Joan. II, 27.

1 John 2:27.

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(46) ‹anchor: unxit me› · call in col 583 (scripture reference)

Isa. LXI, 1.

Isaiah 61:1.

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Page

other: facing Latin version, not set

PG 26:584

γράφων ἔλεγεν· «Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ, οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν, ἵνα, δικαιωθέντες τῇ ἐκείνου χάριτι, κληρονόμοι κατ' ἐλπίδα γενηθῶμεν ζωῆς αἰωνίου.» Τὰ δὲ κτίσματα ἁγιαζόμενά εἰσι καὶ ἀνακαινιζόμενα. «Ἐξαποστελεῖς» γὰρ «τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.» Καὶ ὁ Παῦλος δέ φησιν· «Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γεν⟨η⟩θέντας Πνεύματος ἁγίου.»

wrote, he said: “But when the kindness and the love towards man of God our Saviour appeared, not by works done in righteousness which we did, but according to His mercy He saved us, through the washing of regeneration and renewal of the Holy Spirit, which He poured out upon us richly through Jesus Christ our Saviour, that, being justified by His grace, we might become heirs according to the hope of eternal life.” But the creatures are things sanctified and renewed: “For Thou shalt send forth Thy Spirit, and they shall be created, and Thou shalt renew the face of the earth.” And Paul too says: “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and were made partakers of the Holy Spirit.”

23. Τὸ τοίνυν μὴ ἁγιαζόμενον παρ' ἑτέρου, μηδὲ μετέχον ἁγιασμοῦ, ἀλλ' αὐτὸ μεθεκτὸν ὂν, ἐν ᾧ καὶ τὰ κτίσματα πάντα ἁγιάζεται, πῶς ἂν εἴη ἓν τῶν πάντων, ἴδιον τῶν μετεχόντων αὐτοῦ; Ἀνάγκη γὰρ τοῖς τοῦτο λέγουσιν εἰπεῖν καὶ τὸν Υἱὸν, δι' οὗ τὰ πάντα γέγονεν, ἕνα τῶν πάντων εἶναι. Πνεῦμα ζωοποιὸν λέγεται· «Ὁ ἐγείρας» γὰρ, φησὶν, «Ἰησοῦν Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν.» Καὶ ὁ μὲν Κύριός ἐστιν ἡ αὐτοζωὴ, καὶ «ἀρχηγὸς τῆς ζωῆς,» ὡς εἶπεν ὁ Πέτρος· Ἔλεγε δὲ αὐτὸς ὁ Κύριος· «Τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον» Τοῦτο δὲ ἔλεγε περὶ τοῦ Πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν.» Τὰ δὲ κτίσματα, ὡς εἴρηται, ζωοποιούμενά ἐστι δι' αὐτοῦ. Τὸ δὲ μὴ μετέχον ζωῆς, ἀλλ' αὐτὸ μετεχόμενον καὶ ζωοποιοῦν τὰ κτίσματα, ποίαν ἔχει συγγένειαν πρὸς τὰ γενητά; Ἢ πῶς ὅλως ἂν εἴη τῶν κτισμάτων, ἅπερ ἐν ἐκείνῳ παρὰ τοῦ Λόγου ζωοποιεῖται; Χρίσμα λέγεται τὸ Πνεῦμα, καὶ ἔστι σφραγίς. Ὁ μὲν γὰρ Ἰωάννης γράφει· «Καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε παρ' αὐτοῦ, μένει ἐν ὑμῖν. Καὶ οὐ χρείαν ἔχετε, ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ' ὡς τὸ αὐτοῦ χρίσμα,» τὸ Πνεῦμα αὐτοῦ, «διδάσκει ὑμᾶς περὶ πάντων.» Ἐν δὲ τῷ προφήτῃ Ἡσαΐᾳ γέγραπται· «Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με.» Ὁ δὲ Παῦλός φησιν· «Ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.» Τὰ δὲ κτίσματα τούτῳ σφραγίζεται καὶ χρίεται, καὶ

23. That, then, which is not sanctified by another, nor partakes of sanctification, but is itself partaken, in whom all the creatures are sanctified, how could it be one of all things, proper to those who partake of it? For those who say this must say that the Son also, through whom all things came to be, is one of all things. The Spirit is called life-giving; for “He who raised up,” he says, “Jesus Christ from the dead will quicken also your mortal bodies through His Spirit that dwells in you.” And the Lord is life itself, and “the author of life,” as Peter said; and the Lord Himself said: “The water which I shall give him shall become in him a fountain of water springing up into eternal life. This He said of the Spirit, whom those who believed in Him were to receive.” But the creatures, as has been said, are quickened through Him. And that which does not partake of life, but is itself partaken and quickens the creatures, what kinship has it with things originated? Or how could it be at all among the creatures, which in it are quickened by the Word? The Spirit is called unction, and is a seal. For John writes: “And as for you, the unction which you received from Him abides in you. And you have no need that anyone teach you; but as His unction,” His Spirit, “teaches you concerning all things.” And in the prophet Isaiah it is written: “The Spirit of the Lord is upon me, because of which He has anointed me.” And Paul says: “In whom also, having believed, you were sealed unto the day of redemption.” But the creatures are sealed and anointed by Him, and

Editors' notes and page, col. 584

Footnotes

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Regius primus, Seg. Basil. Gobl. et Felckm. primus, ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν, etc. Anglicanus, ἐξ ἔργων τῶν ἐκ δικαιοσύνης ὧν, etc. Editi vero et caeteri, ἐξ ἔργων δικαιοσύνης ἃ ἐποιήσαμεν.

The first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first read ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν, etc.; the English, ἐξ ἔργων τῶν ἐκ δικαιοσύνης ὧν, etc. But the editions and the rest read ἐξ ἔργων δικαιοσύνης ἃ ἐποιήσαμεν.

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Vox κληρονόμοι abest a Regio primo, Seg. Ibid. Seg., γεννηθῶμεν. Item mox Regius primus, τὰ ἁγιαζόμενα. Caeteri et editi τά omittunt. Mox item haec verba, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς, desunt in Reg. 2, Felckm. 2 et editione Commeliniana.

The word κληρονόμοι is absent from the first Royal and the Seguier. In the same place the Seguier reads γεννηθῶμεν. Likewise next, the first Royal reads τὰ ἁγιαζόμενα; the rest and the editions omit τά. Next, likewise, these words, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς, are missing in the second Royal, Felckmann's second and the Commelin edition.

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Sic Regius primus et Anglicanus. At Gobl. et Felckm. primus, μετέχων. Alii vero et editi, μέτοχον. Regius primus, Seg., mox, ἁγιάζονται.

So the first Royal and the English. But the Goblerian and Felckmann's first read μετέχων; others and the editions, μέτοχον. The first Royal and the Seguier, next, read ἁγιάζονται.

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Reg. 2, Felckm. 2 et editi, ζωοποιοῦν. Mox Regius primus, Seg., vocem Ἰησοῦν omittunt.

The second Royal, Felckmann's second and the editions read ζωοποιοῦν. Next, the first Royal and the Seguier omit the word Ἰησοῦν.

(printed under page 308)

(99) ‹anchor: δὲ αὐτός› · call in col 584

Sic Regius primus, Seg. Basil. Alii et editi, αὐτοῖς.

So the first Royal, the Seguier and the Basle. Others and the editions read αὐτοῖς.

(printed under page 308)

(1) ‹anchor: ὡς εἴρηται› · call in col 584

Regius primus, Seg. Gobl. et Felckm. primus, ὥσπερ. Item Regius primus, Seg., post εἴρηται, addunt καί.

The first Royal, the Seguier, the Goblerian and Felckmann's first read ὥσπερ. Likewise the first Royal and the Seguier add καί after εἴρηται.

(printed under page 308)

(2) ‹anchor: περὶ πάντων› · call in col 584

Sic Regius primus, Seg. Basil. Anglicanus. In aliis autem et editis haec ἀλλ' ὡς usque ad περὶ πάντων desunt. Basiliens. ibid. habet ἀλλὰ τοῦ αὐτοῦ, etc.

So the first Royal, the Seguier, the Basle and the English. But in others and the editions these words, from ἀλλ' ὡς as far as περὶ πάντων, are missing. The Basle manuscript in the same place has ἀλλὰ τοῦ αὐτοῦ, etc.

(printed under page 308)

(3) ‹anchor: Τὰ δὲ κτίσματα› · call in col 584

Sic Regius primus, Seguer. Basil. Gobl. et (continues)

So the first Royal, the Seguier, the Basle, the Goblerian and (continues)

(printed under page 308)

Page

running head: — HISTORICA ET DOGMATICA. 584 (left part cut off in image)
marginal letters: A γράφων ἔλεγεν; B ἁγίου.» (the line before 23.); C οὗ ἔμελλον λαμβάνειν; D (beside the page-foot notes, not the text)
old-edition numerals: (none in the Greek column; 537 printed in the facing Latin col. 583 at "Qui … igitur")

PG 26:585

περὶ πάντων διδάσκεται. Εἰ δὲ τὸ Πνεῦμα χρίσμα καὶ σφραγίς ἐστιν, ἐν ᾧ χρίει καὶ σφραγίζει πάντα ὁ Λόγος· ποία ὁμοιότης ἢ ἰδιότης τοῦ χρίσματος καὶ τῆς σφραγῖδος πρὸς τὰ χριόμενα καὶ σφραγιζόμενα; Οὐκοῦν καὶ κατὰ τοῦτο οὐκ ἂν εἴη τῶν πάντων αὐτό. Οὐ γὰρ ἂν εἴη ἡ σφραγὶς ἐκ τῶν σφραγιζομένων, οὐδὲ τὸ χρίσμα ἐκ τῶν χριομένων· ἀλλ' ἴδιόν ἐστι τοῦτο τοῦ χρίοντος καὶ σφραγίζοντος Λόγου. Τὸ μὲν γὰρ χρίσμα τὴν εὐωδίαν καὶ πνοὴν τοῦ χρίοντος ἔχει, καὶ οἱ χριόμενοι τούτου μεταλαμβάνοντες λέγουσι· « Χριστοῦ εὐωδία ἐσμέν· » ἡ δὲ σφραγὶς τὴν μορφὴν Χριστοῦ τοῦ σφραγίζοντος ἔχει, καὶ ταύτης οἱ σφραγιζόμενοι μετέχουσι, μορφούμενοι κατ' αὐτὴν, λέγοντος τοῦ Ἀποστόλου· « Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. » Οὕτω δὲ σφραγιζόμενοι, εἰκότως καὶ κοινωνοὶ θείας φύσεως γινόμεθα, ὡς εἶπεν ὁ Πέτρος, καὶ οὕτω μετέχει πᾶσα ἡ κτίσις τοῦ Λόγου ἐν τῷ Πνεύματι.

is taught concerning all things. But if the Spirit is an unction and a seal, in which the Word anoints and seals all things, what likeness or kinship has the unction and the seal with the things anointed and sealed? So on this ground too it could not be one of the "all things". For the seal could not be from the things sealed, nor the unction from the things anointed; rather, it is proper to the Word who anoints and seals. For the unction has the fragrance and breath of Him who anoints, and those anointed, partaking of it, say: "We are the fragrance of Christ"; and the seal has the form of Christ who seals, and those sealed partake of it, being formed according to it, as the Apostle says: "My little children, of whom I am in travail again, until Christ be formed in you." And being thus sealed, we fittingly become partakers also of the divine nature, as Peter said; and so the whole creation partakes of the Word in the Spirit.

24. Καὶ διὰ τοῦ Πνεύματος λεγόμεθα πάντες μέτ⟨οχ⟩οι τοῦ Θεοῦ· « Οὐκ οἴδατε, γάρ φησιν, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ ἐν ὑμῖν οἰκεῖ; Εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός. Ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. » Εἰ κτίσμα δὲ ἦν τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἄν τις ἐν αὐτῷ μετουσία τοῦ Θεοῦ γένοιτο ἡμῖν· ἀλλ' ἢ ἄρα κτίσματι μὲν συνηπτόμεθα, ἀλλότριοι δὲ τῆς θείας φύσεως ἐγινόμεθα, ὡς κατὰ μηδὲν αὐτῆς μετέχοντες. Νῦν δὲ, ὅτε λεγόμεθα μέτοχοι Χριστοῦ καὶ μέτοχοι Θεοῦ, δείκνυται τὸ ἐν ἡμῖν χρίσμα καὶ ἡ σφραγὶς μὴ οὖσα τῆς τῶν γενητῶν φύσεως, ἀλλὰ τῆς τοῦ Υἱοῦ, διὰ τοῦ ἐν αὐτῷ Πνεύματος συνάπτοντος ἡμᾶς τῷ Πατρί. Τοῦτο γὰρ ὁ Ἰωάννης, ὡς ἐν τοῖς ἔμπροσθεν εἴρηται, διδάσκων ἔγραψεν· « Ἐν τούτῳ γινώσκομεν, ὅτι ἐν τῷ Θεῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ αὐτὸς ἔδωκεν ἡμῖν. » Εἰ δὲ τῇ τοῦ Πνεύματος μετουσίᾳ γινόμεθα κοινωνοὶ θείας φύσεως, μαίνοιτ' ἄν τις λέγων τὸ Πνεῦμα τῆς κτιστῆς φύσεως, καὶ μὴ

24. And through the Spirit we are all said to be partakers of God: "Do you not know," he says, "that you are the temple of God, and the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him. For the temple of God is holy, which you are." But if the Holy Spirit were a creature, there would be for us no participation of God in Him; rather, we should then be joined to a creature, and become strangers to the divine nature, as partaking of it in nothing. But now, since we are called partakers of Christ and partakers of God, it is shown that the unction and the seal in us is not of the nature of things originated, but of that of the Son, who through the Spirit that is in Him joins us to the Father. For this is what John taught when he wrote, as was said above: "Hereby we know that we abide in God, and He in us, because He has given us of His Spirit." But if by participation of the Spirit we become partakers of the divine nature, one would be mad to say that the Spirit is of created nature, and not

Editors' notes and page, col. 585

Footnotes

(4) ‹anchor: not visible› · call in col 585

Regius 2, Felckm. 2 et editi, αὐτός. Mox Regius primus, Seg., ἡ σφραγίς, etc., ut hic exstat. In aliis ἡ ante σφραγίς, et ἐκ post χρίσμα deest; praeterea Regius 2 et Felckm. 2, Ottobon. et editio Commeliniana omittunt, οὐδὲ τὸ χρίσμα ἐκ τῶν χριομένων.

The second Royal, Felckmann's second and the editions read αὐτός. Next, the first Royal and the Seguier read ἡ σφραγίς, etc., as it stands here. In others ἡ before σφραγίς and ἐκ after χρίσμα are missing; besides, the second Royal, Felckmann's second, the Ottobonian and the Commelin edition omit οὐδὲ τὸ χρίσμα ἐκ τῶν χριομένων.

(printed under page 309)

(5) ‹anchor: not visible› · call in col 585

Felckm. 2 vocem μορφήν omittit, et pro ἔχει habet ἐστί.

Felckmann's second omits the word μορφήν, and for ἔχει has ἐστί.

(printed under page 309)

(6) ‹anchor: not visible› · call in col 585

Regius 2, ὠδίνον. Ibid. Regius primus, Seg. Basil., μέχρις οὗ.

The second Royal reads ὠδίνον. In the same place the first Royal, the Seguier and the Basle read μέχρις οὗ.

(printed under page 309)

(7) ‹anchor: γένοιτο ἡμῖν› · call in col 585

Regius primus, Seg. Gobl. et Felckm. 1, μετουσία τοῦ Υἱοῦ ἐγίνετο ἐν ὑμῖν. Gobl. et Felckm. primus, ἡμῖν. Mox μέν seq. deest in Seg. Ibidem Anglicanus, ἀλλ' ἢ ἄρα, etc. Alii et editi, ἀλλ' εἰ ἄρα.

The first Royal, the Seguier, the Goblerian and Felckmann's first read μετουσία τοῦ Υἱοῦ ἐγίνετο ἐν ὑμῖν; the Goblerian and Felckmann's first, ἡμῖν. Next, the following μέν is missing in the Seguier. In the same place the English reads ἀλλ' ἢ ἄρα, etc.; others and the editions, ἀλλ' εἰ ἄρα.

(printed under page 309)

(8) ‹anchor: αὐτῆς μετέχοντες› · call in col 585

Regius primus, Seg., αὐτοῦ. Mox Regius primus, Seg. Basil. Gobl. et Felckm. primus, ὅτε. Caeteri et editi, ὁπότε.

The first Royal and the Seguier read αὐτοῦ. Next, the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first read ὅτε; the rest and the editions, ὁπότε.

(printed under page 309)

(9) ‹anchor: ἀλλὰ τῆς› · call in col 585

Sic Regius primus, Seg. Bas. Anglican. Alii et editi articul. τῆς omittunt. Ibid. Regius primus, Seg. Basil., pro ἐν αὐτῷ, habent ἐν αὐτῇ. Item Regius primus, Seg. vocem Πνεύματος abjiciunt. Mox iidem et Regius 2, Basil. Anglicanus, ἡμᾶς τῷ Πατρί. Ottobon., τῷ Πνεύματι. Alii et editi, ἡμᾶς Πατρί. Iidem, Anglican. excepto, articul. ὁ ante Ἰωάννης habent. Regius primus, Seg. εἴρηται omittunt, et habent ἔγραφε. Gobl. et Felckm. primus sic habent: Ἰωάννης γράφει· Ἐν τούτῳ, etc. Paulo post Reg. 1 et 2, Seg. Basil. Gobl. et Felckm. 1, αὐτὸς ἐν ἡμῖν. Editi et alii, ὁ Θεὸς ἐν ἡμῖν.

So the first Royal, the Seguier, the Basle and the English. Others and the editions omit the article τῆς. In the same place the first Royal, the Seguier and the Basle have ἐν αὐτῇ for ἐν αὐτῷ. Likewise the first Royal and the Seguier drop the word Πνεύματος. Next, the same and the second Royal, the Basle and the English read ἡμᾶς τῷ Πατρί; the Ottobonian, τῷ Πνεύματι; others and the editions, ἡμᾶς Πατρί. The same, the English excepted, have the article ὁ before Ἰωάννης. The first Royal and the Seguier omit εἴρηται and have ἔγραφε. The Goblerian and Felckmann's first have thus: Ἰωάννης γράφει· Ἐν τούτῳ, etc. A little after, the first and second Royal, the Seguier, the Basle, the Goblerian and Felckmann's first read αὐτὸς ἐν ἡμῖν; the editions and others, ὁ Θεὸς ἐν ἡμῖν.

(printed under page 309)

Footnotes

(47) ‹anchor: not visible› · call in col 586 (scripture reference)

Ephes. I, 13.

Ephesians 1:13.

(printed under page 309)

(48) ‹anchor: not visible› · call in col 586 (scripture reference)

II Cor. II, 15.

2 Corinthians 2:15.

(printed under page 309)

(49) ‹anchor: not visible› · call in col 586 (scripture reference)

Galat. IV, 19.

Galatians 4:19.

(printed under page 309)

(50) ‹anchor: not visible› · call in col 586 (scripture reference)

II Petr. I, 4.

2 Peter 1:4.

(printed under page 309)

(51) ‹anchor: quod estis vos› · call in col 586 (scripture reference)

I Cor. III, 16, 17.

1 Corinthians 3:16, 17.

(printed under page 309)

(52) ‹anchor: dedit nobis› · call in col 586 (scripture reference)

I Joan. IV, 13.

1 John 4:13.

(printed under page 309)

Footnotes

(53) ‹anchor: not visible› · call in col 587 (scripture reference)

Psal. CIII, 29, 30.

Psalm 103 (104):29, 30.

(printed under page 310)

(54) ‹anchor: not visible› · call in col 587 (scripture reference)

Tit. III, 5.

Titus 3:5.

(printed under page 310)

(55) ‹anchor: not visible› · call in col 587 (scripture reference)

Rom. VIII, 29.

Romans 8:29.

(printed under page 310)

Page

other: facing Latin version, not set

PG 26:588

τῆς τοῦ Θεοῦ. Διὰ τοῦτο γὰρ καὶ ἐν οἷς γίνεται, οὗτοι θεοποιοῦνται· εἰ δὲ θεοποιεῖ, οὐκ ἀμφίβολον, ὅτι ἡ τούτου φύσις Θεοῦ ἐστι. Καὶ ἔτι δὲ φανερώτερον εἰς ἀναίρεσιν τῆς αἱρέσεως ταύτης ἐν τῷ ἑκατοστῷ τρίτῳ ψαλμῷ ᾄδεται, ὡς ἔμπροσθεν εἴπομεν· « Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν. Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. » Ὁ δὲ Παῦλος γράφει Τίτῳ· « Διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ. » Εἰ δὲ ὁ Πατὴρ διὰ τοῦ Λόγου ἐν Πνεύματι ἁγίῳ κτίζει τὰ πάντα, καὶ ἀνακαινίζει· ποία ὁμοιότης ἢ συγγένεια τῷ κτίζοντι πρὸς τὰ κτίσματα; Ἢ ὅλως πῶς ἂν εἴη, ἐν ᾧ κτίζεται τὰ πάντα, κτίσμα; Ἀκολουθεῖ γὰρ τῇ τοιαύτῃ δυσφημίᾳ καὶ ἡ εἰς τὸν Υἱὸν βλασφημία· ὥστε τοὺς λέγοντας τὸ Πνεῦμα κτίσμα εἰπεῖν, ὅτι καὶ ὁ Λόγος, δι' οὗ τὰ πάντα κτίζεται, κτίσμα ἐστίν. Εἰκὼν τοῦ Υἱοῦ λέγεται καὶ ἔστι τὸ Πνεῦμα· « Οὓς » γὰρ « προέγνω καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ. » Οὐκοῦν τοῦ Υἱοῦ καὶ κατ' ἐκείνους ὁμολογουμένου μὴ εἶναι κτίσματος, οὐκ ἂν εἴη οὐδὲ ἡ τούτου εἰκὼν κτίσμα. Ὁποία γὰρ ἂν εἴη ἡ εἰκὼν, τοιοῦτον ἀνάγκη καὶ τὸν, οὗ ἐστιν ἡ εἰκὼν, εἶναι. Ὅθεν εἰκότως καὶ πρεπόντως ὁ Λόγος ὁμολογεῖται μὴ ὢν κτίσμα, εἰκὼν τοῦ Πατρὸς ὑπάρχων· ὁ ἄρα τοῖς κτίσμασι συναριθμῶν τὸ Πνεῦμα πάντως που καὶ τὸν Υἱὸν ἐν τούτοις συναριθμήσει, δυσφημῶν ἐν τούτῳ καὶ τὸν Πατέρα διὰ τὴν εἰς τὴν εἰκόνα τούτου δυσφημίαν.

of God. For this is why those in whom He comes to be are made gods; and if He makes gods, there is no doubt that His nature is of God. And more clearly still, for the overthrow of this heresy, it is sung in the hundred and third psalm, as we said before: "Thou shalt take away their spirit, and they shall fail, and return to their dust. Thou shalt send forth Thy Spirit, and they shall be created, and Thou shalt renew the face of the earth." And Paul writes to Titus: "Through the washing of regeneration and renewal of the Holy Spirit, whom He poured out upon us richly through Jesus Christ." But if the Father creates all things and renews them through the Word in the Holy Spirit, what likeness or kinship has the Creator with the creatures? Or how at all could that in which all things are created be a creature? For upon such evil-speaking follows blasphemy against the Son as well, so that those who call the Spirit a creature must say that the Word too, through whom all things are created, is a creature. The Spirit is called, and is, the image of the Son: for "whom He foreknew, He also predestined to be conformed to the image of His Son." So, since even by their own admission the Son is not a creature, neither could His image be a creature. For whatever the image is, such of necessity is he also whose image it is. Hence the Word is fittingly and rightly confessed not to be a creature, being the image of the Father; he, then, who numbers the Spirit with the creatures will surely number the Son among them too, and in this he speaks evil of the Father as well, through his evil-speaking against His image.

25. Ἄλλο ἄρα τῶν κτισμάτων ἐστὶ τὸ Πνεῦμα, καὶ δέδεικται μᾶλλον ἴδιον εἶναι τοῦ Υἱοῦ, καὶ οὐ ξένον τοῦ Θεοῦ. Καὶ γὰρ κἀκεῖνο τὸ σοφὸν αὐτῶν ἐρώτημα· Εἰ ἐκ τοῦ Θεοῦ ἐστι τὸ Πνεῦμα, διὰ τί μὴ λέγεται καὶ αὐτὸ Υἱός; Δέδεικται μὲν ἐν τοῖς ἔμπροσθεν ἤδη προπετὲς καὶ τολμηρὸν, δείκνυται δὲ καὶ νῦν οὐδὲν ἧττον. Εἰ γὰρ καὶ μὴ Υἱὸς ἐλέχθη ἐν ταῖς Γραφαῖς, ἀλλὰ Πνεῦμα τοῦ Θεοῦ, ἐν αὐτῷ τῷ Θεῷ καὶ ἐξ αὐτοῦ τοῦ Θεοῦ εἴρηται, ὡς ὁ Ἀπόστολος ἔγραψεν. Εἰ δὲ ὁ Υἱὸς, ἐπειδὴ ἐκ τοῦ Πατρός ἐστιν, ἴδιος τῆς οὐσίας αὐτοῦ ἐστιν, ἀνάγκη καὶ

25. The Spirit, then, is other than the creatures, and has been shown rather to be proper to the Son, and not foreign to God. And indeed that clever question of theirs, "If the Spirit is from God, why is He too not called Son?", has already been shown above to be rash and audacious, and is shown now no less. For even though He was not called Son in the Scriptures, but Spirit of God, He is said to be in God Himself and from God Himself, as the Apostle wrote. And if the Son, since He is from the Father, is proper to His essence, it is necessary that

Editors' notes and page, col. 588

Footnotes

(10) ‹anchor: οὗτοι θεοποιοῦνται› · call in col 588

Ita Regius primus, Seg. Basil. Gobl. et Felckm. primus. Sic autem Anglicanus habet: καὶ ἐν ἀνθρώποις γίνεται, καὶ ἐν οἷς γίνεται, οὗτοι θεοποιοῦνται. Caeteri et editio Commel., καὶ ἐν ἀνθρώποις γίνεται, καὶ δι' αὐτοῦ θεοποιοῦνται.

Thus the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. But the English has thus: καὶ ἐν ἀνθρώποις γίνεται, καὶ ἐν οἷς γίνεται, οὗτοι θεοποιοῦνται. The rest and the Commelin edition, καὶ ἐν ἀνθρώποις γίνεται, καὶ δι' αὐτοῦ θεοποιοῦνται.

(printed under page 310)

(11) ‹anchor: Καὶ ἔτι δὲ› · call in col 588

Δέ deest in Reg. 2, Felckman. 2 et edit. Commel. Mox Gobl. et Felckm. primus, ἐν τῷ ψαλμῷ ᾄδεται· Ἀνατελεῖς, etc.

Δέ is missing in the second Royal, Felckmann's second and the Commelin edition. Next, the Goblerian and Felckmann's first read ἐν τῷ ψαλμῷ ᾄδεται· Ἀνατελεῖς, etc.

(printed under page 310)

(12) ‹anchor: γράφει Τίτῳ› · call in col 588

Regius primus, Seg., ἔγραφε. Gobl. et Felc. primus, καὶ Παῦλος Τίτῳ. Mox Seg. Gobl. et Felc. primus, ἀνακαινίσεως. Paulo post, πλουσίως abest a Gobler. et Felckm. primo.

The first Royal and the Seguier read ἔγραφε; the Goblerian and Felckmann's first, καὶ Παῦλος Τίτῳ. Next, the Seguier, the Goblerian and Felckmann's first read ἀνακαινίσεως. A little after, πλουσίως is absent from the Goblerian and Felckmann's first.

(printed under page 310)

(13) ‹anchor: Πνεύματι ἁγίῳ› · call in col 588

Regius primus, Seg., ἁγίῳ omittunt.

The first Royal and the Seguier omit ἁγίῳ.

(printed under page 310)

(14) ‹anchor: εἰς τὸν Υἱὸν βλασφημία› · call in col 588

Sic Regius primus, Seg. Alii et editi ἡ tollunt. Regius secundus, ἡ τοιαύτη δυσφημία καὶ εἰς τὸν Υἱόν.

So the first Royal and the Seguier. Others and the editions remove ἡ. The second Royal reads ἡ τοιαύτη δυσφημία καὶ εἰς τὸν Υἱόν.

(printed under page 310)

(15) ‹anchor: τοῦ Υἱοῦ αὐτοῦ› · call in col 588

Sic Regius primus, Seg. Basil. Gobler. et Felckm. primus. Caeteri et editio Commelin. ἔγνω. Paulo post καί ante κατ' ἐκείνους habent Regius primus, Seg., omittunt vero alii et editi.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The rest and the Commelin edition read ἔγνω. A little after, the first Royal and the Seguier have καί before κατ' ἐκείνους, but others and the editions omit it.

(printed under page 310)

(16) ‹anchor: συναριθμῶν τὸ Πνεῦμα› · call in col 588

Ὁ post κτίσμασιν habent Regius 2, Felck. primus et editio Commel.

The second Royal, Felckmann's first and the Commelin edition have ὁ after κτίσμασιν.

(printed under page 310)

(17) ‹anchor: εἰκόνα τούτου› · call in col 588

Regius primus, Seg. Basil., τούτου. Alii vero et editi, αὐτοῦ. Mox Regius primus, Seg. Basil. Gobl. et Felckm. primus, Ἄλλο ἄρα τῶν κτισμάτων. Caeteri et editi, Ἆρα οὖν οὐ τῶν κτισμάτων.

The first Royal, the Seguier and the Basle read τούτου; but others and the editions, αὐτοῦ. Next, the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first read Ἄλλο ἄρα τῶν κτισμάτων; the rest and the editions, Ἆρα οὖν οὐ τῶν κτισμάτων.

(printed under page 310)

(18) ‹anchor: αὐτὸ Υἱός› · call in col 588

Sic Regius primus, Seguer. Alii et editi, αὐτός.

So the first Royal and the Seguier. Others and the editions read αὐτός.

(printed under page 310)

(19) ‹anchor: Πνεῦμα τοῦ Θεοῦ› · call in col 588

Sic Regius primus, Seg. In aliis et editis τοῦ deest.

So the first Royal and the Seguier. In others and the editions τοῦ is missing.

(printed under page 310)

(20) ‹anchor: οὐσίας αὐτοῦ ἐστιν› · call in col 588

Sic Regius primus, Seg. Gobl. Felckm. primus et Basil. At Anglicanus, ἐκ τοῦ Θεοῦ καὶ Πατρός ἐστιν. Ottobon. Ὁ δὲ Υἱὸς ἐπειδὴ ἐκ τοῦ Θεοῦ ἐστιν. Caeteri et editio Commeliniana, ἐκ τοῦ Θεοῦ ἐστιν.

So the first Royal, the Seguier, the Goblerian, Felckmann's first and the Basle. But the English reads ἐκ τοῦ Θεοῦ καὶ Πατρός ἐστιν; the Ottobonian, Ὁ δὲ Υἱὸς ἐπειδὴ ἐκ τοῦ Θεοῦ ἐστιν; the rest and the Commelin edition, ἐκ τοῦ Θεοῦ ἐστιν.

(printed under page 310)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 588 (the head runs across the page; the left part over 587 cropped in that image)
marginal letters: A ‹τῆς τοῦ Θεοῦ. Διὰ τοῦτο›; B ‹πάντα, κτίσμα; Ἀκολουθεῖ›; C ‹του δυσφημίαν.›; D ‹(beside the footnotes, not the text)›
old-edition numerals: (none)

PG 26:589

τὸ Πνεῦμα, ἐκ τοῦ Θεοῦ λεγόμενον, ἴδιον εἶναι κατ' οὐσίαν τοῦ Υἱοῦ. Ἀμέλει τοῦ Κυρίου ὄντος Υἱοῦ, αὐτὸ τὸ Πνεῦμα εἴρηται Πνεῦμα υἱοθεσίας. Καὶ πάλιν τοῦ Υἱοῦ ὄντος σοφίας καὶ ἀληθείας, γέγραπται τὸ Πνεῦμα εἶναι Πνεῦμα σοφίας καὶ ἀληθείας. Πάλιν τε ὁ μὲν Υἱός ἐστι δύναμις Θεοῦ, καὶ Κύριος τῆς δόξης· τὸ δὲ Πνεῦμα λέγεται Πνεῦμα δυνάμεως, καὶ Πνεῦμα τῆς δόξης, οὕτως ἐφ' ἑκάστου τῆς Γραφῆς λεγούσης· τοῦ μὲν Παύλου γράφοντος Κορινθίοις· « Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν· » καὶ ἐν ἑτέροις· « Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον· ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας· » καὶ αὖθις· « Ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κρᾶζον· Ἀββᾶ, ὁ Πατήρ. » Ὁ δὲ Πέτρος ἔγραφεν· « Εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι· ὅτι τὸ τῆς δόξης καὶ δυνάμεως καὶ τὸ τοῦ Θεοῦ Πνεῦμα ἐφ' ὑμᾶς ἀναπέπαυται. » Ὁ δὲ Κύριος εἴρηκε Πνεῦμα τῆς ἀληθείας καὶ Παράκλητον εἶναι τὸ Πνεῦμα· ἐξ οὗ δείκνυται τελείαν εἶναι ἐν τούτῳ τὴν Τριάδα. Ἐν τούτῳ γ' οὖν ὁ Λόγος τὴν κτίσιν δοξάζει, θεοποιῶν δὲ καὶ υἱοποιῶν προσάγει τῷ Πατρί. Τὸ δὲ συνάπτον τῷ Λόγῳ τὴν κτίσιν οὐκ ἂν εἴη αὐτὸ τῶν κτισμάτων· καὶ τὸ υἱοποιοῦν δὲ τὴν κτίσιν, οὐκ ἂν εἴη ξένον τοῦ Υἱοῦ· ἐπεὶ ζητεῖν ἕτερον ἀνάγκη Πνεῦμα, ἵνα καὶ τοῦτο ἐν ἐκείνῳ συναφθῇ τῷ Λόγῳ. Ἀλλ' ἄτοπον τοῦτο. Οὐκ ἄρα τῶν γενητῶν ἐστι τὸ Πνεῦμα, ἀλλ' ἴδιον τῆς τοῦ Πατρὸς θεότητος, ἐν ᾧ καὶ τὰ γενητὰ ὁ Λόγος θεοποιεῖ. Ἐν ᾧ δὲ θεοποιεῖται ἡ κτίσις, οὐκ ἂν εἴη ἐκτὸς αὐτὸ τῆς τοῦ Πατρὸς θεότητος.

the Spirit too, being said to be from God, is proper in essence to the Son. Indeed, since the Lord is Son, the Spirit Himself has been called the Spirit of adoption. And again, since the Son is wisdom and truth, it is written that the Spirit is the Spirit of wisdom and of truth. And again, the Son is the power of God and the Lord of glory, and the Spirit is called Spirit of power and Spirit of glory, Scripture speaking thus of each: Paul writing to the Corinthians, "For had they known, they would not have crucified the Lord of glory"; and elsewhere, "For you did not receive the spirit of bondage again unto fear, but you received the Spirit of adoption"; and again, "God has sent forth the Spirit of His Son into your hearts, crying: Abba, Father." And Peter wrote: "If you are reproached in the name of Christ, blessed are you, because the Spirit of glory and of power, and that of God, rests upon you." And the Lord said that the Spirit is the Spirit of truth and the Paraclete; from which it is shown that the Triad is complete in Him. In Him, then, the Word glorifies the creation, and, making it divine and making it sons, brings it to the Father. But that which joins the creation to the Word could not itself be one of the creatures; and that which makes the creation sons could not be foreign to the Son; otherwise another Spirit must be sought, so that this one too may be joined to the Word in it. But that is absurd. The Spirit, then, is not of things originated, but proper to the Godhead of the Father, in whom the Word makes things originated divine. And He in whom the creation is made divine could not Himself be outside the Godhead of the Father.

26. Ὅτι δὲ ἄνω τῆς κτίσεώς ἐστι τὸ Πνεῦμα, καὶ ἄλλο μὲν παρὰ τὴν τῶν γενητῶν φύσιν, ἴδιον δὲ τῆς θεότητος, ἔξεστι καὶ ἐκ τούτου πάλιν συνιδεῖν. Ἄτρεπτον καὶ ἀναλλοίωτόν ἐστι τὸ Πνεῦμα τὸ ἅγιον· « Ἅγιον, γάρ φησι, Πνεῦμα παιδείας φεύξεται δόλον, καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτων. » Καὶ ὁ μὲν Πέτρος φησίν· « Ἐν τῷ ἀφθάρτῳ τοῦ πραέος καὶ ἡσυχίου Πνεύματος· » καὶ πάλιν ἐν τῇ Σοφίᾳ· « Τὸ γὰρ ἄφθαρτόν σου Πνεῦμά ἐστιν ἐν πᾶσι· » καὶ

26. That the Spirit is above creation, and other than the nature of things originated, but proper to the Godhead, may again be seen from this also. The Holy Spirit is unchangeable and unalterable: "For the holy Spirit of discipline," it says, "will flee deceit, and will withdraw from senseless thoughts." And Peter says: "In the incorruptible [adornment] of the meek and quiet Spirit"; and again in Wisdom: "For Thy incorruptible Spirit is in all things"; and

Editors' notes and page, col. 589

Footnotes

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Sic Regius primus, Seg. Gobl. et Felckm. primus. Caeteri et editi τό abjiciunt.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. The rest and the editions drop τό.

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In editione Commel. et Felckm. 2, pro δυνάμεως, legitur Θεοῦ.

In the Commelin edition and Felckmann's second, Θεοῦ is read for δυνάμεως.

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Regii mss. et Seg., ἡμῶν. Paulo post Regius primus, Seg. Basil. habent ὀνειδίζεσθε ut et in Graeco Scripturae textu legitur. Editi et alii, ὀνειδιζόμεθα. Ibid. post δυνάμεως, Regius primus, Seg. addunt καὶ τὸ τοῦ Θεοῦ, quae verba ab aliis et editis absunt. item iidem ibid. habent ὑμᾶς· alii et editi. ἡμᾶς.

The Royal manuscripts and the Seguier read ἡμῶν. A little after, the first Royal, the Seguier and the Basle have ὀνειδίζεσθε, as is also read in the Greek text of Scripture; the editions and others, ὀνειδιζόμεθα. In the same place, after δυνάμεως, the first Royal and the Seguier add καὶ τὸ τοῦ Θεοῦ, words absent from the others and the editions. Likewise the same, in the same place, have ὑμᾶς; others and the editions, ἡμᾶς.

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Sic Reg. 1 et 2, Seg. Anglic. Basil. Gobl. et Felckm. primus. Editi vero et alii omittunt ἐν τούτῳ. Mox Reg. 2, δοξάζων. Idem et Seg. δέ seq. omittunt. Basil. Anglic. Gobl. et Felckm. primus sic habent: δοξάζει θεοποιῶν· καὶ υἱοποιῶν δέ, etc. Ibid. pro συνάπτον, in Anglic. Reg. 1 et Felckm. 2, Ottobon. legitur συνδοξάζον. Reg. 2, mendose habet συνδοξάζων.

So the first and second Royal, the Seguier, the English, the Basle, the Goblerian and Felckmann's first. But the editions and others omit ἐν τούτῳ. Next, the second Royal reads δοξάζων. The same and the Seguier omit the following δέ. The Basle, the English, the Goblerian and Felckmann's first have thus: δοξάζει θεοποιῶν· καὶ υἱοποιῶν δέ, etc. In the same place, for συνάπτον, the English, the first Royal, Felckmann's second and the Ottobonian read συνδοξάζον; the second Royal wrongly has συνδοξάζων.

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Regius 2, Ottobon., ἐν Χριστῷ συνάψῃ τῷ Θεῷ. Mox ante τῶν γενητῶν, Anglic. Felckm. 2 et editi ἕν addunt: Regius 2 post γενητῶν. Paulo post haec sequentia desunt in Reg. 2, Felckm. 2 et editis. ἐν ᾧ καὶ τὰ γενητὰ ὁ Λόγος θεοποιεῖ.

The second Royal and the Ottobonian read ἐν Χριστῷ συνάψῃ τῷ Θεῷ. Next, before τῶν γενητῶν, the English, Felckmann's second and the editions add ἕν; the second Royal, after γενητῶν. A little after, the following words are missing in the second Royal, Felckmann's second and the editions: ἐν ᾧ καὶ τὰ γενητὰ ὁ Λόγος θεοποιεῖ.

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Sic Regius primus, Seg. Basiliens. Gobl. et Felckm. primus. Alii vero et editi, ἐκ τούτων. Paulo post iidem mss. Regius primus, Seg. Basil. Gobl. et Felckm. primus, ut et Graecus Scripturae textus, habent, παιδείας. Alii et editi, σοφίας.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. But others and the editions read ἐκ τούτων. A little after, the same manuscripts, the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first, as also the Greek text of Scripture, have παιδείας; others and the editions, σοφίας.

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Anglic. Basil. Reg. 2, Felckm. 2, et editi hic addunt καὶ ἡσυχίῳ, quod ab aliis et Seg. ac Scripturae textu abest; seq. πάλιν deest in Gobl. et Felckm. primo.

The English, the Basle, the second Royal, Felckmann's second and the editions add καὶ ἡσυχίῳ here, which is absent from the others, the Seguier and the text of Scripture; the following πάλιν is missing in the Goblerian and Felckmann's first.

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Footnotes

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I Cor. II, 12.

1 Corinthians 2:12.

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Isa. XI, 2.

Isaiah 11:2.

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Joan. XV, 26.

John 15:26.

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I Cor. I, 24.

1 Corinthians 1:24.

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I Cor. II, 8.

1 Corinthians 2:8.

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ibid.

The same place.

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Rom. VIII, 15.

Romans 8:15.

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Galat. IV, 6.

Galatians 4:6.

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I Petr. IV, 14.

1 Peter 4:14.

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Joan. XIV, 16.

John 14:16.

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Sap. I, 5.

Wisdom 1:5.

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I Petr. III, 4.

1 Peter 3:4.

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Sap. XII, 1.

Wisdom 12:1.

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Footnotes

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I Cor. II, 11.

1 Corinthians 2:11.

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Jac. I, 17.

James 1:17.

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Psal. CXV, 11.

Psalm 115 (116):11.

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Rom. III, 23.

Romans 3:23.

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Jud. 6.

Jude 6.

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Job IV, 18.

Job 4:18.

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Job XXV, 5.

Job 25:5.

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I Cor. VI, 3.

1 Corinthians 6:3.

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Ezech. XXVIII, 12.

Ezekiel 28:12.

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Psal. CXXXVIII, 7.

Psalm 138 (139):7.

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Sap. XII, 1.

Wisdom 12:1.

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Act. XVII, 26.

Acts 17:26.

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Job I, 6.

Job 1:6.

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Genes. XXVIII, 12.

Genesis 28:12.

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Page

other: facing Latin version, not set

PG 26:592

εἰ « οὐδεὶς οἶδε τὰ τοῦ Θεοῦ, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἐν αὐτῷ· » οὐκ ἔστι δὲ παρὰ τῷ Θεῷ, ὡς εἶπεν ὁ Ἰάκωβος, « παραλλαγὴ ἢ τροπῆς ἀποσκίασμα· » ἐν τῷ Θεῷ ὂν τὸ Πνεῦμα τὸ ἅγιον, εἰκότως ἂν εἴη ἄτρεπτον καὶ ἀπαράλλακτον καὶ ἄφθαρτον. Ἡ δὲ τῶν γενητῶν καὶ τῶν κτιστῶν φύσις ἐστὶ τρεπτὴ, ἅτε δὴ ἔξωθεν οὖσα τῆς τοῦ Θεοῦ οὐσίας, καὶ ἐξ οὐκ ὄντων ὑποστᾶσα· « πᾶς » μὲν γὰρ « ἄνθρωπος, » φησὶ, « ψεύστης. » Καὶ, « πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Ἀγγέλους δὲ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν, ἀλλ' ἀπολιπόντας τὸ ἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν. » Ἐν δὲ τῷ Ἰώβ· « Εἰ κατὰ ἁγίων ἀγγέλων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν· ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ· » ὁ δὲ Παῦλος γράφει· « Οὐκ οἴδατε, ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; » Ἀλλὰ γὰρ καὶ ἠκούσαμεν, ὅτι ὁ διάβολος, ἐν μέσῳ τῶν χερουβὶμ ὢν, καὶ ἀποσφράγισμα ὁμοιώσεως γενόμενος, ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὡς ἀστραπή. Εἰ δὲ τὰ μὲν κτίσματα τοιαύτην ἔχει φύσιν, καὶ γέγραπται περὶ ἀγγέλων τοιαῦτα· τὸ δὲ Πνεῦμα τὸ αὐτό ἐστι καὶ ἀναλλοίωτον, καὶ τῆς τοῦ Υἱοῦ ἀτρεψίας ἐστὶ, μένον ἀεὶ σὺν αὐτῷ ἄτρεπτον· ποία ὁμοιότης τῷ ἀτρέπτῳ πρὸς τὰ τρεπόμενα; Δῆλον γὰρ ἂν εἴη, ὡς οὔτε κτίσμα ἐστὶν, οὔτε ὅλως τῆς τῶν ἀγγέλων οὐσίας ἐστὶ, διὰ τὸ ἐκείνους εἶναι τρεπτούς· ἀλλ' εἰκὼν τοῦ Λόγου, καὶ τοῦ Πατρὸς ἴδιόν ἐστι. Πάλιν τε τὸ μὲν Πνεῦμα Κυρίου πεπλήρωκε τὴν οἰκουμένην. Οὕτω γὰρ καὶ ὁ Δαβὶδ ψάλλει· « Ποῦ πορευθῶ ἀπὸ τοῦ Πνεύματός σου; » Καὶ πάλιν ἐν τῇ Σοφίᾳ γέγραπται· « Τὸ γὰρ ἄφθαρτόν σου Πνεῦμά ἐστιν ἐν πᾶσι. » Τὰ δὲ γενητὰ πάντα ἐν μεμερισμένοις τόποις εἰσὶν, ἥλιος μὲν, καὶ σελήνη, καὶ ἀστέρες ἐν τῷ στερεώματι, νεφέλαι δὲ ἐν τῷ ἀέρι· καὶ τοῖς ἀνθρώποις ἔστησεν ὅρια ἐθνῶν· οἵ τε ἄγγελοι ἀποστέλλονται εἰς διακονίας· « Καὶ ἦλθον οἱ ἄγγελοι παραστῆναι ἐνώπιον τοῦ Κυρίου, » ὡς ἐν τῷ Ἰὼβ γέγραπται· καὶ, « ἐνυπνιάσθη δὲ Ἰακὼβ ὁ πατριάρχης· καὶ, ἰδοὺ κλίμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανὸν, καὶ οἱ ἄγγελοι τοῦ Θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ' αὐτῆς. » Εἰ δὲ τὸ μὲν Πνεῦμα πάντα πληροῖ, καὶ ἐν τῷ Λόγῳ πάρεστιν ἐν μέσῳ πάντων, οἱ δὲ ἄγγελοι ἐλαττοῦνται

if "no one knows the things of God except the Spirit of God who is in Him", and with God there is not, as James said, "variation or shadow of turning", then the Holy Spirit, being in God, would fittingly be unchangeable and invariable and incorruptible. But the nature of things originated and created is changeable, since it is outside the essence of God and came to subsist from things that were not. For "every man," it says, "is a liar." And: "All have sinned, and fall short of the glory of God. And the angels who did not keep their own principality, but forsook their proper dwelling, He has kept in everlasting bonds under darkness unto the judgement of the great day." And in Job: "If He puts no trust in His holy angels, and devised something crooked against His angels; and the stars are not pure before Him"; and Paul writes: "Do you not know that we shall judge angels, not to speak of the things of this life?" Indeed, we have also heard that the devil, being in the midst of the cherubim, and having been made a seal of likeness, fell from heaven like lightning. But if the creatures have such a nature, and such things are written about angels, while the Spirit is the same and unalterable, and belongs to the unchangeableness of the Son, remaining ever unchangeable with Him, what likeness has the unchangeable with things that change? For it would be plain that He is neither a creature, nor at all of the essence of the angels, since they are changeable; but He is the image of the Word, and proper to the Father. And again, the Spirit of the Lord has filled the world. For so David too sings: "Whither shall I go from Thy Spirit?" And again it is written in Wisdom: "For Thy incorruptible Spirit is in all things." But all originated things are in divided places: sun and moon and stars in the firmament, and clouds in the air; and for men He set the bounds of the nations; and the angels are sent forth on ministries: "And the angels came to stand before the Lord," as is written in Job; and, "Jacob the patriarch dreamed; and behold, a ladder set up on the earth, whose top reached to heaven, and the angels of God were going up and coming down upon it." But if the Spirit fills all things, and in the Word is present in the midst of all, while the angels are inferior

Editors' notes and page, col. 592

Footnotes

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Sic Regius primus, Seg. Gobl. et Felckm. primus. Alii vero et editi εἰ omittunt. Paulo post pro τροπῆς. Seg. habet τροπικῶς, Ottobon., προτροπῆς. Mox Regius primus, Seg. post ἐν τῷ Θεῷ omittunt τοίνυν quod in aliis et editis legitur.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But others and the editions omit εἰ. A little after, for τροπῆς the Seguier has τροπικῶς, the Ottobonian προτροπῆς. Next, the first Royal and the Seguier omit, after ἐν τῷ Θεῷ, τοίνυν, which is read in others and the editions.

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Felckm. 2 et edit. Commel. mendose, οὐδὲ δὴ ἔξωθεν.

Felckmann's second and the Commelin edition wrongly read οὐδὲ δὴ ἔξωθεν.

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Sic Regius primus, Seg. Gobl. et Felckm. Alii vero et editi, ἀγγέλους τε. Mox pro ἑαυτῶν, Felckm. 2, et editi habent ἰδίαν.

So the first Royal, the Seguier, the Goblerian and Felckmann's. But others and the editions read ἀγγέλους τε. Next, for ἑαυτῶν, Felckmann's second and the editions have ἰδίαν.

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Regius 2, ἀγγέλων omittit. Basil. post πιστεύει habet. Felckm. 2 et editio Commel. sic habet: εἰ κατὰ ἁγίων αὐτοῦ οὐ πιστεύει, ἄστρα δέ, etc., intermediis omissis.

The second Royal omits ἀγγέλων; the Basle has it after πιστεύει. Felckmann's second and the Commelin edition have thus: εἰ κατὰ ἁγίων αὐτοῦ οὐ πιστεύει, ἄστρα δέ, etc., the intervening words omitted.

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Sic Regius primus, Seg. et Basil. At Gobl. et Felckm. primus, ἀλλὰ καὶ ὁ διάβολος Anglicanus et Regius 2, Ἀλλὰ γὰρ καὶ ὁ διάβολος. Alii et editi, Ἀλλὰ γὰρ ὁ διάβολος. Paulo post iidem, Regius primus, Seg. et Basil. habent ἐκ τοῦ οὐρανοῦ. Caeteri et editi, ἐκ τῶν οὐρανῶν.

So the first Royal, the Seguier and the Basle. But the Goblerian and Felckmann's first read ἀλλὰ καὶ ὁ διάβολος; the English and the second Royal, Ἀλλὰ γὰρ καὶ ὁ διάβολος; others and the editions, Ἀλλὰ γὰρ ὁ διάβολος. A little after, the same, the first Royal, the Seguier and the Basle, have ἐκ τοῦ οὐρανοῦ; the rest and the editions, ἐκ τῶν οὐρανῶν.

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Regius primus et Seg., τρεπτὴν ἔχει τὴν φύσιν. Mox iidem et Basil. ac Anglicanus, τὸ δὲ Πνεῦμα τὸ αὐτό ἐστι καί, etc. Gobl. et Felckm. primus, anonymus, τὸ δὲ Πνεῦμα τὸ ἅγιον αὐτό ἐστι καί, etc. Alii et editi, τὸ δὲ Πνεῦμα ἕν ἐστι καί, etc.

The first Royal and the Seguier read τρεπτὴν ἔχει τὴν φύσιν. Next, the same and the Basle and the English read τὸ δὲ Πνεῦμα τὸ αὐτό ἐστι καί, etc.; the Goblerian, Felckmann's first and the anonymous manuscript, τὸ δὲ Πνεῦμα τὸ ἅγιον αὐτό ἐστι καί, etc.; others and the editions, τὸ δὲ Πνεῦμα ἕν ἐστι καί, etc.

(printed under page 312)

(34) ‹anchor: ἐν μέσῳ πάντων› · call in col 592

Sic Regius primus, Seg. Basil. Goblerian. et Felckm. primus. Caeteri et editi, ἐστίν. Mox iidem mss. habent ἐλαττοῦνται τούτῳ. Caeteri et editi, ἐλάττους ὄντες ἐν τόπῳ εἰσί. Iidem item manuscripti codices particulam οὖν, quam alii et editi habent (continues)

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The rest and the editions read ἐστίν. Next, the same manuscripts have ἐλαττοῦνται τούτῳ; the rest and the editions, ἐλάττους ὄντες ἐν τόπῳ εἰσί. The same manuscript codices likewise [omit] the particle οὖν, which others and the editions have (continues)

(printed under page 312)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 592 (the head runs across the page; the left part over 591 cropped in that image)
marginal letters: A ‹εἰ « οὐδεὶς οἶδε›; B ‹καθαρὰ ἐνώπιον αὐτοῦ›; C ‹κουμένην. Οὕτω γὰρ›; D ‹(beside the footnotes, not the text)›
old-edition numerals: (none)

PG 26:593

τούτῳ, καὶ ἔνθα ἀποστέλλονται, ἐκεῖ πάρεισιν· οὐκ ἀμφίβολον οὖν, ὅτι οὔτε τῶν γενητῶν, οὔτε ὅλως ἄγγελός ἐστιν, ὡς ὑμεῖς λέγετε, τὸ Πνεῦμα, ἀλλ' ἄνω τῆς τῶν ἀγγέλων φύσεώς ἐστιν.

in this, and wherever they are sent, there they are present: it is not doubtful, then, that the Spirit is neither of things originated, nor at all an angel, as you say, but is above the nature of the angels.

27. Πάλιν γὰρ καὶ ἐκ τούτων ἄν τις ἴδοι τὸ Πνεῦμα τὸ ἅγιον, ὡς μεθεκτόν ἐστι καὶ οὐ μετέχον (τὰ αὐτὰ γὰρ λέγειν οὐκ ὀκνητέον). « Ἀδύνατον γὰρ, » φησὶ, « τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους Πνεύματος ἁγίου γενομένους, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, » καὶ τὰ ἑξῆς. Οἱ δὲ ἄγγελοι, καὶ τὰ ἄλλα κτίσματα μετέχοντά ἐστιν αὐτοῦ τοῦ Πνεύματος· διὰ τοῦτο γὰρ ταῦτα μὲν καὶ ἐκπίπτειν οὗ μετέσχον δύναται· τὸ δὲ Πνεῦμα ἀεὶ τὸ αὐτό ἐστιν· οὐ γὰρ τῶν μετεχόντων ἐστὶν, ἀλλ' αὐτοῦ τὰ πάντα μετέχει. Εἰ δὲ τοῦτο μὲν ἀεὶ τὸ αὐτό ἐστι καὶ μεθεκτὸν, τὰ δὲ κτίσματα μετέχοντά ἐστιν αὐτοῦ· οὐκ ἂν εἴη τὸ Πνεῦμα τὸ ἅγιον οὔτε ἄγγελος, οὔτε ὅλως κτίσμα, ἀλλ' ἴδιον τοῦ Λόγου, παρ' οὗ διδόμενον μετέχεται παρὰ τῶν κτισμάτων· ἐπεὶ ὥρα λέγειν αὐτοὺς καὶ τὸν Υἱὸν κτίσμα, οὗ πάντες ἐν τῷ Πνεύματι μέτοχοι γεγόναμεν. Καὶ πάλιν ἓν ἐστι τὸ Πνεῦμα τὸ ἅγιον· τὰ δὲ κτίσματα πολλά. Ἄγγελοι μὲν γὰρ χίλιαι χιλιάδες καὶ μύριαι μυριάδες· φωστῆρες δὲ πολλοὶ, καὶ θρόνοι, καὶ κυριότητες, καὶ οὐρανοὶ, καὶ χερουβὶμ, καὶ σεραφὶμ, καὶ ἀρχάγγελοι πολλοί· καὶ ἁπλῶς οὐκ ἔστι τὰ κτίσματα ἓν, ἀλλὰ πάντα πολλὰ καὶ διάφορα. Εἰ δὲ τὸ μὲν Πνεῦμα τὸ ἅγιον ἕν ἐστι, τὰ δὲ κτίσματα πολλὰ, καὶ ἄγγελοι πολλοί· ποία ὁμοιότης τῷ Πνεύματι πρὸς τὰ γενητά; Καὶ οὐκ ἄδηλον, ὅτι οὐκ ἔστι τῶν πολλῶν τὸ Πνεῦμα, ἀλλ' οὐδὲ ἄγγελος, ἀλλ' ἓν ὂν, μᾶλλον δὲ τοῦ Λόγου ἑνὸς ὄντος ἴδιον, καὶ τοῦ Θεοῦ ἑνὸς ὄντος ἴδιον καὶ ὁμοούσιόν ἐστι. Ταῦτα μὲν οὖν καὶ μόνα καθ' ἑαυτὰ λεγόμενα περὶ τοῦ ἁγίου Πνεύματος δείκνυσιν αὐτὸ μηδὲν κοινὸν μηδὲ ἴδιον ἔχειν τι τῇ φύσει καὶ τῇ οὐσίᾳ πρὸς τὰ κτίσματα, ἀλλ' ἄλλο μὲν εἶναι τῶν γενητῶν, ἴδιον δὲ καὶ οὐ ξένον τῆς τοῦ Υἱοῦ οὐσίας καὶ θεότητος, δι' ἣν καὶ τῆς ἁγίας Τριάδος ὂν, καταισχύνει τὴν ἐκείνων ἀναισθησίαν.

27. For again, from these things too one may see that the Holy Spirit is partaken of, and does not partake (for one must not shrink from saying the same things). "For it is impossible," he says, "for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God" [Heb. 6:4], and what follows. But the angels and the other creatures are partakers of the Spirit Himself; for this reason these can even fall away from that of which they partook; but the Spirit is always the same; for He is not of those that partake, but all things partake of Him. But if He is always the same and is partaken of, while the creatures partake of Him, the Holy Spirit would be neither an angel nor a creature at all, but proper to the Word, by Whom He is given and partaken of by the creatures; otherwise it is time for them to call the Son too a creature, of Whom we have all become partakers in the Spirit. And again, the Holy Spirit is one; but the creatures are many. For angels are a thousand thousands and ten thousand times ten thousand; and the luminaries are many, and thrones, and dominions, and heavens, and cherubim, and seraphim, and archangels, many; and, in a word, the creatures are not one, but all are many and diverse. But if the Holy Spirit is one, while the creatures are many, and the angels many, what likeness has the Spirit to things originated? And it is not unclear that the Spirit is not of the many, nor yet an angel, but, being one, or rather being proper to the Word, Who is one, is proper to God, Who is one, and consubstantial [with Him]. These things, then, even said alone by themselves concerning the Holy Spirit, show that He has nothing common with, nor proper to, the creatures in nature and in essence, but is other than things originated, and proper to and not foreign from the essence and Godhead of the Son, on account of which, being also of the holy Trinity, He puts to shame the insensibility of those men.

28. Ἴδωμεν δὲ ὅμως καὶ πρὸς τούτοις καὶ αὐτὴν τὴν ἐξ ἀρχῆς παράδοσιν καὶ διδασκαλίαν καὶ πίστιν τῆς καθολικῆς Ἐκκλησίας, ἣν ὁ μὲν Κύριος ἔδωκεν, οἱ δὲ ἀπόστολοι ἐκήρυξαν, καὶ οἱ πατέρες

28. But let us look, nevertheless, beyond these [things], at the very tradition, teaching and faith of the Catholic Church from the beginning, which the Lord gave, the apostles preached, and the fathers

Editors' notes and page, col. 593

Footnotes

(34, continued) ‹continuation of note (34), called in col 592› · call in col 592 post ἀμφίβολον omittunt: iidemque post οὔτε sequens addunt ὅλως, quae vox ab aliis et editis abest.

[omit] after ἀμφίβολον; and the same add ὅλως after the following οὔτε, a word absent from others and the editions.

(printed under page 313)

(35) ‹anchor: φησί› · call in col 593

Sic Regius primus et Seg. In Gobl. et Felck. primo deest particula γάρ. Alii et editi pro φησί, habent ἐστί. Regius 2 et ἐστί et φησί omittit.

So the first Royal and the Seguier. In the Goblerian and Felckmann's first the particle γάρ is missing. Others and the editions have ἐστί for φησί. The second Royal omits both ἐστί and φησί.

(printed under page 313)

(36) ‹anchor: ἁγίου γενομένους› · call in col 593

Sic omnes manuscripti codices praeter Regium 2 et Felckm. 2, qui habent γεννηθέντας. Mox Reg. 1 et 2, Seg. Gobl. et Felck. primus habent Οἱ δὲ ἄγγελοι. Alii vero et editi, εἰ δὲ οἱ ἄγγελοι.

So all the manuscript codices except the second Royal and Felckmann's second, which have γεννηθέντας. Next, the first and second Royal, the Seguier, the Goblerian and Felckmann's first have Οἱ δὲ ἄγγελοι; but others and the editions, εἰ δὲ οἱ ἄγγελοι.

(printed under page 313)

(37) ‹anchor: μετέσχον δύναται› · call in col 593

Sic omnes manuscripti, quorum tamen tres, nempe Regius 2, Seg. et Felckm. 2 anonymus, οὐ sic mendose scribunt. Editi sic habent ταῦτα μὲν ἐκπίπτειν μετέχοντα δύναται. Regius quoque secundus μετέχοντα habet.

So all the manuscripts, though three of them, namely the second Royal, the Seguier and Felckmann's second, the anonymous one, write οὐ in this faulty way. The editions have thus: ταῦτα μὲν ἐκπίπτειν μετέχοντα δύναται. The second Royal also has μετέχοντα.

(printed under page 313)

(38) ‹anchor: οὐ γάρ› · call in col 593

Sic Regius primus, Seg. Anglican. Gobl. et Felckm. primus, quae etiam vertit Nannius. Alii et editio Commel. omittunt οὐ γάρ, etc., usque ad τὸ αὐτό ἐστι.

So the first Royal, the Seguier, the English, the Goblerian and Felckmann's first, which Nannius also translated. Others and the Commelin edition omit οὐ γάρ, etc., as far as τὸ αὐτό ἐστι.

(printed under page 313)

(39) ‹anchor: καὶ θρόνοι› · call in col 593

Particul. καί hic et in sequent. deest in Gobler. et Felckm. primo, anonymo, ἁπλῶς ibid. abest a Regio 2 et Felck. 2, anonymo.

The particle καί, here and in what follows, is missing in the Goblerian and Felckmann's first, the anonymous; ἁπλῶς in the same place is absent from the second Royal and Felckmann's second, the anonymous.

(printed under page 313)

(40) ‹anchor: ἀλλ' ἓν ὄν› · call in col 593

Sic Regius, Seg. Bas. Gobl. et Felckm. primus. Iidem mox et Anglicanus habent ut hic exstat. Alii et editi ὄν omittunt, et, τοῦ Θεοῦ ἑνὸς ὄντος ἴδιον καί.

So the Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. The same next, and the English, have it as it stands here. Others and the editions omit ὄν, and also τοῦ Θεοῦ ἑνὸς ὄντος ἴδιον καί.

(printed under page 313)

(41) ‹anchor: καὶ πρὸς τούτοις› · call in col 593

Καὶ πρὸς τούτοις desunt in Regio secundo, καί in Regio primo et Seg.

Καὶ πρὸς τούτοις are missing in the second Royal; καί in the first Royal and the Seguier.

(printed under page 313)

Footnotes

(83) ‹anchor: not visible› · call in col 594 (scripture reference)

Hebr. VI, 4.

Hebrews 6:4.

(printed under page 313)

Footnotes

(84) ‹anchor: not visible› · call in col 595 (scripture reference)

Ephes. IV, 6.

Ephesians 4:6.

(printed under page 314)

(85) ‹anchor: Spiritus sancti› · call in col 595 (scripture reference)

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 314)

Page

other: facing Latin version, not set

PG 26:596

ἐφύλαξαν. Ἐν ταύτῃ γὰρ ἡ Ἐκκλησία τεθεμελίωται, καὶ ὁ ταύτης ἐκπίπτων οὔτ' ἂν εἴη, οὔτ' ἂν ἔτι λέγοιτο Χριστιανός.

kept. For upon this the Church has been founded, and he who falls away from it would neither be, nor any longer be called, a Christian.

Τριὰς τοίνυν ἁγία καὶ τελεία ἐστὶν, ἐν Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι θεολογουμένη, οὐδὲν ἀλλότριον ἢ ἔξωθεν ἐπιμιγνύμενον ἔχουσα, οὐδὲ ἐκ δημιουργοῦ καὶ γενητοῦ συνισταμένη, ἀλλ' ὅλη τοῦ κτίζειν καὶ δημιουργεῖν οὖσα· ὁμοία δὲ ἑαυτῇ καὶ ἀδιαίρετός ἐστι τῇ φύσει, καὶ μία ταύτης ἡ ἐνέργεια. Ὁ γὰρ Πατὴρ διὰ τοῦ Λόγου ἐν Πνεύματι ἁγίῳ τὰ πάντα ποιεῖ· καὶ οὕτως ἡ ἑνότης τῆς ἁγίας Τριάδος σώζεται· καὶ οὕτως εἷς Θεὸς ἐν τῇ Ἐκκλησίᾳ κηρύττεται, « ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν. » « Ἐπὶ πάντων » μὲν ὡς Πατὴρ, ὡς ἀρχὴ, καὶ πηγή· « διὰ πάντων » δὲ διὰ τοῦ Λόγου· « ἐν πᾶσι » δὲ ἐν τῷ Πνεύματι τῷ ἁγίῳ.

There is, then, a Trinity, holy and perfect, confessed as God in Father and Son and Holy Spirit, having nothing foreign or mixed in from outside, nor composed of creator and created, but wholly [a Trinity] of creating and making; and it is like itself and indivisible in nature, and its activity is one. For the Father makes all things through the Word in the Holy Spirit; and thus the unity of the holy Trinity is preserved; and thus one God is preached in the Church, "Who is over all, and through all, and in all" [Eph. 4:6]. "Over all" as Father, as beginning and source; "through all" through the Word; "in all" in the Holy Spirit.

Τριὰς δέ ἐστιν οὐχ ἕως ὀνόματος μόνον καὶ φαντασίας λέξεως, ἀλλὰ ἀληθείᾳ καὶ ὑπάρξει Τριάς. Ὥσπερ γὰρ ὁ ὢν ἐστιν ὁ Πατὴρ, οὕτως ὁ ὢν ἐστι καὶ ἐπὶ πάντων Θεὸς ὁ τούτου Λόγος. Καὶ τὸ Πνεῦμα τὸ ἅγιον οὐκ ἀνύπαρκτόν ἐστιν, ἀλλ' ὑπάρχει καὶ ὑφέστηκεν ἀληθῶς.

And it is a Trinity not merely as far as a name and an imagining of speech, but a Trinity in truth and in real existence. For just as the Father is He Who is, so His Word is He Who is and God over all. And the Holy Spirit is not without real existence, but exists and subsists truly.

Καὶ οὔτε ἔλαττον τούτων φρονεῖ ἡ καθολικὴ Ἐκκλησία, ἵνα μὴ εἰς τοὺς νῦν κατὰ Καϊάφαν Ἰουδαίους καὶ εἰς Σαβέλλιον ἐμπέσῃ· οὔτε πλεῖον ἐπινοεῖ, ἵνα μὴ εἰς τὴν Ἑλλήνων πολυθεότητα κυλισθῇ.

And the Catholic Church neither thinks less than these [three], lest she fall in with the present-day Jews after the manner of Caiaphas and with Sabellius; nor does she devise more, lest she roll down into the polytheism of the Greeks.

Καὶ ὅτι αὕτη ἡ πίστις τῆς Ἐκκλησίας ἐστὶ, μαθέτωσαν πῶς ὁ μὲν Κύριος ἀποστέλλων τοὺς ἀποστόλους παρήγγειλε τοῦτον θεμέλιον τιθέναι τῇ Ἐκκλησίᾳ λέγων· « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. » Οἱ δὲ ἀπόστολοι, πορευθέντες, οὕτως ἐδίδαξαν· καὶ τοῦτό ἐστιν εἰς πᾶσαν τὴν ὑπ' οὐρανὸν Ἐκκλησίαν τὸ κήρυγμα.

And that this is the faith of the Church, let them learn how the Lord, sending out the apostles, charged them to lay this foundation for the Church, saying: "Going, make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit" [Matt. 28:19]. And the apostles, having gone, taught thus; and this is the preaching to the whole Church under heaven.

29. Οὐκοῦν τοῦτον ἐχούσης τῆς Ἐκκλησίας τὸν θεμέλιον τῆς πίστεως, εἰπάτωσαν πάλιν ἡμῖν ἐκεῖνοι καὶ ἀποκρινάσθωσαν· Τριάς ἐστιν, ἢ δυάς; Εἰ μὲν οὖν δυάς ἐστι, συναριθμείσθω παρ' ὑμῶν τοῖς κτίσμασι τὸ Πνεῦμα. Οὐκ ἔστι μὲν τὸ τοιοῦτον ὑμῶν φρόνημα εἰς ἕνα Θεὸν, τὸν « ἐπὶ πάντων, » καὶ « διὰ πάντων, » καὶ « ἐν πᾶσι. »

29. Since, then, the Church has this foundation of the faith, let those men tell us again and answer: is it a Trinity, or a dyad? If then it is a dyad, let the Spirit be numbered by you with the creatures. [But] such a mind of yours is not [directed] towards one God, the one "over all," and "through all," and "in all."

Τὸ γὰρ, « ἐν πᾶσιν, » οὐκ ἔχετε, διαιροῦντες καὶ ἀποξενοῦντες ἀπὸ τῆς θεότητος τὸ Πνεῦμα· καὶ ἡ τελείωσις δὲ ὑμῶν, ἣν νομίζετε ποιεῖν, οὕτω φρονοῦντες, οὐκ ἔστιν ὁλόκληρος εἰς θεότητα γινομένη. Ἐπιμίγνυται γὰρ ταύτῃ

For the "in all" you do not have, since you divide the Spirit off and estrange it from the Godhead; and your perfecting [i.e. baptismal initiation], which you suppose you perform while thinking thus, is not made entire into the Godhead. For there is mixed into it

Editors' notes and page, col. 596

Footnotes

(42) ‹anchor: εἴη, οὔτ'› · call in col 596

Sic Regius primus et Seg. Caeteri et editi ἔτι omittunt.

So the first Royal and the Seguier. The rest and the editions omit ἔτι.

(printed under page 314)

(43) ‹anchor: ἔξωθεν ἐπιμιγνύμενον› · call in col 596

Regius secundus et Ottobon., ἐπισυνηγμένον.

The second Royal and the Ottobonian read ἐπισυνηγμένον.

(printed under page 314)

(44) ‹anchor: ὀνόματος μόνον› · call in col 596

Sic Reg. 1 et 2, Seg. Basil. Gobl. et Felck. primus, Basil. tamen et Seg. habent μόνου. Alii et editi habent et μόνου et φαντασίᾳ.

So the first and second Royal, the Seguier, the Basle, the Goblerian and Felckmann's first; the Basle and the Seguier, however, have μόνου. Others and the editions have both μόνου and φαντασίᾳ.

(printed under page 314)

(45) ‹anchor: ὁ ὢν ἐστι› · call in col 596

Sic Regius primus et Seg. qui ibid. ὁ ante ὤν omittunt. Ab aliis et editis καί abest.

So the first Royal and the Seguier, which in the same place omit ὁ before ὤν. Καί is absent from the others and the editions.

(printed under page 314)

(46) ‹anchor: ἀληθῶς. Καί› · call in col 596

Sic Regius primus, Seg. Basil. Gobl. et Felckm. primus. Alii cum editis καί omittunt. Ibid. Reg. 1 et 2, Seg. Gobl. et Felckm. 1 habent τούτων. Ottobonus, τούτου. Alii vero et editi habent τι.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. Others, with the editions, omit καί. In the same place the first and second Royal, the Seguier, the Goblerian and Felckmann's first have τούτων; the Ottobonian, τούτου; but others and the editions have τι.

(printed under page 314)

(47) ‹anchor: Σαβέλλιον ἐμπέσῃ› · call in col 596

Sic Regius primus, Seg. Basil. Goblerian. et Felckm. primus, qui iidem infra habent κυλισθῇ. Editi et alii, περιπέσῃ, et infra, κατακυλισθαιῇ. Ibid. Regius primus et Seg. πλέον habent: alii et editi, πλεῖον. Regius secundus pro πολυθεότητα, habet πολυθεΐαν.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first, which likewise have κυλισθῇ below. The editions and others read περιπέσῃ, and below, κατακυλισθαιῇ. In the same place the first Royal and the Seguier have πλέον; others and the editions, πλεῖον. The second Royal has πολυθεΐαν for πολυθεότητα.

(printed under page 314)

(48) ‹anchor: εἰς τὸ ὄνομα› · call in col 596

Articulos τό et τοῦ ter sequentes omittunt Regius et Seg.

The Royal and the Seguier omit the articles τό and the following τοῦ, three times.

(printed under page 314)

(49) ‹anchor: παρ' ὑμῶν› · call in col 596

Basil., παρ' ὑμῖν. Mox idem et Regius primus, Seg. Gobl. et Felckm. primus habent τὸ τοιοῦτον ὑμῶν. etc. Alii autem et editi, τοι οὕτω τὸ ὑμῶν. etc. Regius 2, ὑμέτερον pro ὑμῶν.

The Basle reads παρ' ὑμῖν. Next, the same and the first Royal, the Seguier, the Goblerian and Felckmann's first have τὸ τοιοῦτον ὑμῶν, etc.; but others and the editions, τοι οὕτω τὸ ὑμῶν, etc. The second Royal has ὑμέτερον for ὑμῶν.

(printed under page 314)

(50) ‹anchor: ἀποξενοῦντες› · call in col 596

Sic Regius primus, Seg. Basil. Goblerian. et Felckm. primus. At alii et editi, ἀποξενίζοντες. Paulo post iidem ὁλόκληρος habent: alii et editi, ὁλοκλήρως.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. But others and the editions read ἀποξενίζοντες. A little after, the same have ὁλόκληρος; others and the editions, ὁλοκλήρως.

(printed under page 314)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 596 (the head runs across the page; the left part over 595 cropped in the column image)
marginal letters: A ‹ἐφύλαξαν. Ἐν ταύτῃ›; B ‹οὐχ ἕως ὀνόματος›; C ‹τρὸς καὶ τοῦ Υἱοῦ›; D ‹(below the last line, ρος εἰς θεότητα)›
old-edition numerals: 541 (in the Latin column's right margin, level with ἔχουσα, οὐδὲ ἐκ δημιουργοῦ)

PG 26:597

κτίσμα· καὶ θεολογεῖτε καὶ ὑμεῖς, ὡς οἱ Ἀρειανοὶ καὶ Ἕλληνες, τὴν κτίσιν μετὰ τοῦ κτίσαντος αὐτὴν Θεοῦ διὰ τοῦ ἰδίου Λόγου. Οὕτω δὲ διακείμενοι, ποίας ἐλπίδος ἐστέ; Ἢ τίς ὑμᾶς συνάψει τῷ Θεῷ, μὴ ἔχοντας τὸ Πνεῦμα αὐτοῦ τοῦ Θεοῦ, ἀλλὰ τὸ τῆς κτίσεως;

a creature; and you too, like the Arians and the Greeks, ascribe godhead to the creation together with God Who created it through His own Word. Being so disposed, what hope do you have? Or who will join you to God, since you have not the Spirit of God Himself, but that of the creation?

Ποία δὲ ὑμῶν τόλμα καὶ ἀπροσεξία, ὅτι τὸν Πατέρα καὶ τὸν τούτου Λόγον εἰς τὰ κτίσματα κατάγετε, καὶ πάλιν τὸ κτίσμα συνεξισοῦτε τῷ Θεῷ; Τοῦτο γὰρ ποιεῖτε φανταζόμενοι περὶ τοῦ Πνεύματος ὡς κτίσματος, καὶ συντάσσοντες αὐτὸ εἰς Τριάδα.

And what daring and heedlessness is yours, that you bring down the Father and His Word to the creatures, and again make the creature equal with God? For this you do when you imagine the Spirit to be a creature and yet rank it into the Trinity.

Τί δὲ καὶ τὸ μανιῶδες ὑμῶν, ὥστε φρονεῖν ἀδικίαν κατὰ τοῦ Θεοῦ, ὅτι μὴ πάντες ἄγγελοι, ἢ πάντα τὰ κτίσματα, ἀλλ' εἷς ἐκ τούτων συναριθμεῖται τῷ Θεῷ καὶ τῷ Λόγῳ αὐτοῦ; Ἔδει γὰρ καθ' ὑμᾶς, ἅπαξ ἀγγέλου καὶ κτίσματος ὄντος τοῦ Πνεύματος, καὶ συντασσομένου εἰς Τριάδα, μὴ ἕνα, ἀλλὰ καὶ πάντας τοὺς κτισθέντας ἀγγέλους συντάσσεσθαι ταύτῃ· καὶ μηκέτι Τριάδα, ἀλλὰ πληθύν τινα θεότητος ἀναρίθμητον εἶναι·

And what is this madness of yours, that you think injustice against God, in that not all the angels, or all the creatures, but one out of these is numbered with God and His Word? For on your showing, once the Spirit is an angel and a creature and is ranked into the Trinity, not one only but all the created angels ought to be ranked with it; and it should no longer be a Trinity, but some countless multitude of godhead;

ἵνα καὶ ἡ ἐν τούτῳ πάλιν δοκοῦσα τελείωσις ὑμῶν γίνεσθαι, διαιρουμένη ὧδε κἀκεῖσε, ἀβέβαιος τῇ ποικιλίᾳ γένηται. Τοιαῦτα γὰρ τὰ τέλη ὑμῶν τε καὶ τῶν Ἀρειανῶν λογιζομένων κατὰ τῆς θεότητος, καὶ τῇ κτίσει λατρευόντων παρὰ τὸν κτίσαντα τὰ πάντα Θεόν.

so that your perfecting, which again seems to take place in this [name], being divided hither and thither, becomes unstable through its variety. For such is the end both of you and of the Arians, who reason against the Godhead and worship the creation rather than God Who created all things.

30. Τοιαῦτα μὲν οὖν ὑμῖν ἄτοπα ἐκ τοῦ δυάδα λέγειν ἀπαντᾷ. Εἰ δὲ Τριάς ἐστιν, ὥσπερ οὖν καὶ ἔστι, δέδεικται δὲ ἀδιαίρετος οὖσα καὶ οὐκ ἀνόμοιος· ἀνάγκη μίαν ταύτης εἶναι τὴν ἁγιότητα, καὶ μίαν ταύτης τὴν ἀϊδιότητα, καὶ τὴν τῆς ἀτρεψίας φύσιν.

30. Such, then, are the absurdities that meet you from calling it a dyad. But if it is a Trinity, as indeed it is, and it has been shown to be indivisible and not unlike itself, then its holiness must be one, and its eternity one, and [one] its nature of unchangeableness.

Ὥσπερ γὰρ ἡ ὡς αὐτὴν παραδεδομένη πίστις μία ἐστὶ, καὶ αὕτη συνάπτει τῷ Θεῷ, ὁ δὲ ὑπεξαιρούμενός τι τῆς Τριάδος, καὶ ἐν μόνῳ τῷ τοῦ Πατρὸς ὀνόματι βαπτιζόμενος, ἢ ἐν μόνῳ τῷ ὀνόματι τοῦ Υἱοῦ, ἢ χωρίς γε τοῦ Πνεύματος ἐν Πατρὶ καὶ Υἱῷ, οὐδὲν λαμβάνει, ἀλλὰ κενὸς καὶ ἀτελὴς αὐτός τε καὶ ὁ δοκῶν διδόναι διαμένει· ἐν τῇ Τριάδι γὰρ ἡ τελείωσίς ἐστιν·

For as the faith delivered [as directed] towards it is one, and this [faith] joins us to God; and he who takes away anything from the Trinity, and is baptized in the name of the Father alone, or in the name of the Son alone, or in Father and Son without the Spirit, receives nothing, but both he and the one who seems to give it remain empty and uninitiated; for the perfecting is in the Trinity;

οὕτως ὁ διαιρῶν τὸν Υἱὸν ἀπὸ τοῦ Πατρὸς, ἢ τὸ Πνεῦμα κατάγων εἰς τὰ κτίσματα, οὔτε τὸν Υἱὸν ἔχει οὔτε τὸν Πατέρα, ἀλλ' ἔστιν ἄθεος καὶ ἀπίστου χείρων, καὶ πάντα μᾶλλον ἢ Χριστιανός· καὶ δικαίως γε. Καθάπερ γὰρ ἕν ἐστι τὸ βάπτισμα ἐν Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι διδόμενον, καὶ μία πίστις ἐστὶν εἰς αὐτὴν, ὡς εἶπεν ὁ Ἀπόστολος·

so he who divides the Son from the Father, or brings down the Spirit to the creatures, has neither the Son nor the Father, but is godless and worse than an unbeliever, and anything rather than a Christian; and justly so. For just as the baptism given in Father and Son and Holy Spirit is one, and the faith towards it is one, as the Apostle said [Eph. 4:5];

Editors' notes and page, col. 597

Footnotes

(51) ‹anchor: ταύτῃ (the tail τῃ printed at the head of col 597; the word is set whole at the end of col 596)› · call in col 597

Sic Regius primus, Seg. Gobl. et Felckm. primus. Alii autem et editi, αὐτῇ.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But others and the editions read αὐτῇ.

(printed under page 315)

(52) ‹anchor: συνάψει τῷ Θεῷ› · call in col 597

Sic Regius primus, Seg. Gobl. et Felckm. primus. Editi vero et alii articul. τῷ omittunt, qui et iidem mox habent αὐτὸ τὸ Πνεῦμα τοῦ Θεοῦ. At Regius primus, Seg. Gobl. et Felckm. primus habent ut hic exstat.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But the editions and others omit the article τῷ, and the same next have αὐτὸ τὸ Πνεῦμα τοῦ Θεοῦ. But the first Royal, the Seguier, the Goblerian and Felckmann's first have it as it stands here.

(printed under page 315)

(53) ‹anchor: κτίσματα κατάγετε› · call in col 597

Sic Regius primus, Seg. Basil. Goblerian. et Felckm. primus. Caeteri vero cum editis, κατηγάγετε. Mox Reg. 2, συνεξισοῦται.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first. But the rest, with the editions, read κατηγάγετε. Next, the second Royal reads συνεξισοῦται.

(printed under page 315)

(54) ‹anchor: ἀλλὰ καί› · call in col 597

Regius primus, Seg. Gobl. et Felckm. primus, anonymus, particulam καί hic addunt et paulo post ταύτῃ habent: alii vero et editi partic. καί omittunt, et pro ταύτῃ habent τῇ θεότητι.

The first Royal, the Seguier, the Goblerian and Felckmann's first, the anonymous, add the particle καί here, and a little after have ταύτῃ; but others and the editions omit the particle καί, and have τῇ θεότητι for ταύτῃ.

(printed under page 315)

(55) ‹anchor: ὑμῶν τε› · call in col 597

Sic Regius primus et Seg. Editi vero et alii particul. τε omittunt.

So the first Royal and the Seguier. But the editions and others omit the particle τε.

(printed under page 315)

(56) ‹anchor: μὲν οὖν ὑμῖν› · call in col 597

In Seg. Gobl. et Felckm. primo, vox ὑμῖν abest. Iidem et Regius primus post τοιαῦτα particulam μέν addunt, quae ab aliis et editis abest.

In the Seguier, the Goblerian and Felckmann's first the word ὑμῖν is absent. The same and the first Royal add the particle μέν after τοιαῦτα, which is absent from the others and the editions.

(printed under page 315)

(57) ‹anchor: ὡς αὐτήν› · call in col 597

Regius primus, Seg. Gobl. et Felckm. 1, ἡ εἰς ταύτην (Gobl. et Felckm. primus, αὐτήν) παραδιδομένη φύσις. Regius 2 et Ottobon. sic habent, ἡ εἰς αὐτὴν παραδεδομένη πίστις συνάπτει τῷ Θεῷ. Ibid. Regius primus, Seg. Gobl. et Felckm. primus, anonymus, habent ὑπεξαιρούμενος. Alii vero et editi, ὑφαιρούμενος. Mox pro καί Regius 2 ἤ habet.

The first Royal, the Seguier, the Goblerian and Felckmann's first read ἡ εἰς ταύτην (the Goblerian and Felckmann's first, αὐτήν) παραδιδομένη φύσις. The second Royal and the Ottobonian have thus: ἡ εἰς αὐτὴν παραδεδομένη πίστις συνάπτει τῷ Θεῷ. In the same place the first Royal, the Seguier, the Goblerian and Felckmann's first, the anonymous, have ὑπεξαιρούμενος; but others and the editions, ὑφαιρούμενος. Next, for καί the second Royal has ἤ.

(printed under page 315)

(58) ‹anchor: οὐδέν› · call in col 597

Gobl. et Felckm. primus οὐδέν omittunt.

The Goblerian and Felckmann's first omit οὐδέν.

(printed under page 315)

(59) ‹anchor: καὶ δικαίως γε› · call in col 597

Regius primus, Seg. Gobl. et Felckm. 1, εἰκότως. Paulo post pro διδόμενον, Basil. habet διαδιδόμενον, et Regius 2, τελειούμενον.

The first Royal, the Seguier, the Goblerian and Felckmann's first read εἰκότως. A little after, for διδόμενον, the Basle has διαδιδόμενον, and the second Royal τελειούμενον.

(printed under page 315)

Footnotes

(86) ‹anchor: docet Apostolus› · call in col 598 (scripture reference)

Ephes. IV, 5.

Ephesians 4:5.

(printed under page 315)

Footnotes

(87) ‹anchor: not visible› · call in col 599 (scripture reference)

I Cor. XII, 4-6.

1 Corinthians 12:4–6.

(printed under page 316)

(88) ‹anchor: apud eum faciemus› · call in col 599 (scripture reference)

Joan. XIV, 23.

John 14:23.

(printed under page 316)

(89) ‹anchor: cum omnibus vobis› · call in col 599 (scripture reference)

II Cor. XIII, 13.

2 Corinthians 13:13.

(printed under page 316)

Page

other: facing Latin version, not set

PG 26:600

οὕτως ἡ ἁγία Τριὰς, ἡ αὐτὴ οὖσα ἑαυτῇ, καὶ ἡνωμένη πρὸς ἑαυτὴν, οὐδὲν ἔχει ἐν ἑαυτῇ τῶν γενητῶν· καὶ αὕτη τῆς Τριάδος ἡ ἀδιαίρετος ἑνότης, καὶ μία ἡ εἰς ταύτην πίστις ἐστίν.

so the holy Trinity, being the same with itself and united to itself, has in itself nothing of things originated; and this is the indivisible unity of the Trinity, and the faith towards it is one.

Εἰ δὲ κατὰ τὴν ὑμῶν τῶν Τροπικῶν ἐπεξεύρεσιν οὐχ οὕτως ἐστὶν, ἀλλ' ἐνυπνιάσθητε κτίσμα λέγειν τὸ Πνεῦμα τὸ ἅγιον· οὐκέτι μία πίστις ἐστὶν ὑμῶν, οὐδὲ ἓν βάπτισμα, ἀλλὰ δύο· ἓν μὲν εἰς Πατέρα καὶ Υἱόν· ἕτερον δὲ εἰς ἄγγελον κτίσμα ὄντα· καὶ οὐδὲν λοιπὸν ὑμῶν ἀσφαλὲς οὐδὲ ἀληθές.

But if, according to the contrivance of you Tropici, it is not so, but you have dreamed of calling the Holy Spirit a creature, then your faith is no longer one, nor your baptism one, but two: one into Father and Son, and another into an angel who is a creature; and nothing of yours any longer is secure or true.

Ποία γὰρ κοινωνία γενητῷ καὶ δημιουργῷ; Ἢ ποία ἑνότης τοῖς κάτω κτίσμασι καὶ τῷ ταῦτα δημιουργήσαντι Λόγῳ; Τοῦτο εἰδὼς ὁ μακάριος Παῦλος, οὐ διαιρεῖ τὴν Τριάδα, ὥσπερ ὑμεῖς, ἀλλὰ τὴν ἑνότητα ταύτης διδάσκων ἔγραψε Κορινθίοις περὶ τῶν πνευματικῶν, καὶ τὰ πάντα εἰς ἕνα Θεὸν τὸν Πατέρα ἀνακεφαλαιοῖ λέγων·

For what fellowship [has] the originated with the Creator? Or what unity [have] the creatures below with the Word Who made them? Knowing this, the blessed Paul does not divide the Trinity, as you do, but, teaching its unity, he wrote to the Corinthians concerning spiritual things, and recapitulates all things into one God, the Father, saying:

« Διαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. » Ἃ γὰρ τὸ Πνεῦμα ἑκάστῳ διαιρεῖ, ταῦτα παρὰ τοῦ Πατρὸς διὰ τοῦ Λόγου χορηγεῖται. Πάντα γὰρ τὰ τοῦ Πατρὸς, τοῦ Υἱοῦ ἐστι· διὸ καὶ τὰ παρὰ τοῦ Υἱοῦ ἐν Πνεύματι διδόμενα τοῦ Πατρός ἐστι χαρίσματα.

"Now there are divisions of gifts, but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of workings, but the same God Who works all things in all" [1 Cor. 12:4–6]. For what the Spirit distributes to each, these things are supplied from the Father through the Word. For all things that are the Father's are the Son's; wherefore also the things given from the Son in the Spirit are the Father's gifts.

Καὶ τοῦ Πνεύματος δὲ ὄντος ἐν ἡμῖν, καὶ ὁ Λόγος ὁ τοῦτο διδούς ἐστιν ἐν ἡμῖν, καὶ ἐν τῷ Λόγῳ ἐστὶν ὁ Πατήρ· καὶ οὕτως ἐστὶ τὸ, « Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρ' αὐτῷ ποιήσομεν, » καθάπερ εἴρηται. Ἔνθα γὰρ τὸ φῶς, ἐκεῖ καὶ τὸ ἀπαύγασμα· καὶ ἔνθα τὸ ἀπαύγασμα, ἐκεῖ καὶ ἡ τούτου ἐνέργεια καὶ αὐγοειδὴς χάρις.

And when the Spirit is in us, the Word also, Who gives it, is in us, and in the Word is the Father; and so it is as has been said: "I and the Father will come, and will make our abode with him" [John 14:23]. For where the light is, there also is the radiance; and where the radiance is, there also is its activity and its radiant grace.

Καὶ τοῦτο πάλιν διδάσκων ὁ Παῦλος ἔγραφεν αὖθις Κορινθίοις καὶ ἐν τῇ δευτέρᾳ Ἐπιστολῇ λέγων· « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν. » Ἡ γὰρ διδομένη χάρις καὶ δωρεὰ ἐν Τριάδι δίδοται παρὰ τοῦ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι ἁγίῳ.

And teaching this again, Paul wrote once more to the Corinthians, in the second Epistle as well, saying: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all" [2 Cor. 13:13]. For the grace and gift that is given is given in the Trinity, from the Father through the Son in the Holy Spirit.

Ὥσπερ γὰρ ἐκ τοῦ Πατρός ἐστι δι' Υἱοῦ ἡ διδομένη χάρις, οὕτως οὐκ ἂν γένοιτο κοινωνία τῆς δόσεως ἐν ἡμῖν, εἰ μὴ ἐν τῷ Πνεύματι τῷ ἁγίῳ. Τούτου γὰρ μετέχοντες, ἔχομεν τοῦ Πατρὸς τὴν ἀγάπην, καὶ τοῦ Υἱοῦ τὴν χάριν, καὶ αὐτοῦ τοῦ Πνεύματος τὴν κοινωνίαν.

For as the grace given is from the Father through the Son, so there could be no communion of the gift in us except in the Holy Spirit. For partaking of Him, we have the love of the Father, and the grace of the Son, and the communion of the Spirit Himself.

31. Μία ἄρα καὶ ἐκ τούτων ἡ τῆς Τριάδος ἐνέργεια δείκνυται. Οὐ γὰρ ὡς παρ' ἑκάστου διάφορα καὶ διῃρημένα τὰ διδόμενα σημαίνει ὁ Ἀπόστολος· ἀλλ'

31. One, then, is the activity of the Trinity, as is shown from these things also. For the Apostle does not signify the things given as different and divided, as though from each; but

Editors' notes and page, col. 600

Footnotes

(60) ‹anchor: οὖσα ἑαυτῇ› · call in col 600

Sic Regius primus, Seg. Gobl. et Felckm. primus. Caeteri vero et editi, ἡ ἁγία Τριὰς ἐν αὐτῇ οὖσα, καί, etc.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But the rest and the editions read ἡ ἁγία Τριὰς ἐν αὐτῇ οὖσα, καί, etc.

(printed under page 316)

(61) ‹anchor: ἀδιαίρετος ἑνότης› · call in col 600

Gobl. et Felckm. primus, ἕνωσις. Mox Regius primus et Seg., ταύτην. Alii et editi, αὐτήν.

The Goblerian and Felckmann's first read ἕνωσις. Next, the first Royal and the Seguier read ταύτην; others and the editions, αὐτήν.

(printed under page 316)

(62) ‹anchor: ἐνυπνιάσθητε κτίσμα› · call in col 600

Ex mss. Reg. 1 et 2, necnon Seg. vocem κτίσμα in aliis et editis omissam restituimus.

From the manuscripts, the first and second Royal and also the Seguier, we have restored the word κτίσμα, omitted in others and the editions.

(printed under page 316)

(63) ‹anchor: ὁ δὲ αὐτὸς Κύριος› · call in col 600

Reg. 1, Seg. Anglic. Gobl. et Felckm. 1, καὶ ὁ αὐτὸς Κύριος.

The first Royal, the Seguier, the English, the Goblerian and Felckmann's first read καὶ ὁ αὐτὸς Κύριος.

(printed under page 316)

(64) ‹anchor: ἐστιν ἐν ἡμῖν› · call in col 600

Sic Regius primus, Seg. Gobl. et Felckm. primus. Editi autem et alii, Καὶ τοῦ Πνεύματος δὲ ὄντος ἐν ἡμῖν, καὶ ἐν τούτῳ αὐτῷ ἐστιν ὁ Πατήρ, omissis quae intermedia sunt. Ibid. art. ὁ ante Πατήρ Basil. ms. et editi omittunt.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But the editions and others read Καὶ τοῦ Πνεύματος δὲ ὄντος ἐν ἡμῖν, καὶ ἐν τούτῳ αὐτῷ ἐστιν ὁ Πατήρ, omitting the intervening words. In the same place the Basle manuscript and the editions omit the article ὁ before Πατήρ.

(printed under page 316)

(65) ‹anchor: ἐκεῖ καί› · call in col 600

Sic Reg. et Seg. Editi vero et alii καί omittunt.

So the Royal and the Seguier. But the editions and others omit καί.

(printed under page 316)

(66) ‹anchor: ἔγραφεν αὖθις› · call in col 600

Sic Regius, Seg. Gobl. et Felckm. primus. Attamen hi duo ultimi omittunt, πάλιν, αὖθις et καί. Alii et editi, Ἀπόστολος διδάσκων ἔγραφεν. Regius 2, ἔγραφεν. Ibid. Basil. Felckm. 2 et editio Commel. vocem ἡμῶν omittunt. Gobl. et Felckm. primus, anonymus, post Θεοῦ addunt, καὶ Πατρός, et post Πνεύματος, εἴη.

So the Royal, the Seguier, the Goblerian and Felckmann's first. Yet these last two omit πάλιν, αὖθις and καί. Others and the editions read Ἀπόστολος διδάσκων ἔγραφεν; the second Royal, ἔγραφεν. In the same place the Basle, Felckmann's second and the Commelin edition omit the word ἡμῶν. The Goblerian and Felckmann's first, the anonymous, add καὶ Πατρός after Θεοῦ, and εἴη after Πνεύματος.

(printed under page 316)

(67) ‹anchor: δι' Υἱοῦ› · call in col 600

Sic Regius primus et secundus, Basil. Gobl. et Felc. primus anonymus. Alii autem et editi ἐπὶ δὲ Υἱοῦ.

So the first and second Royal, the Basle, the Goblerian and Felckmann's first, the anonymous. But others and the editions read ἐπὶ δὲ Υἱοῦ.

(printed under page 316)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 600 (the head runs across the page; the left part over 599 cropped in the column image)
marginal letters: A ‹οὕτως ἡ ἁγία Τριάς›; B ‹καὶ τὰ πάντα εἰς ἕνα Θεόν›; C ‹ἐνέργεια καὶ αὐγοειδὴς χάρις›; D ‹διῃρημένα τὰ διδόμενα›
old-edition numerals: 543 (inside the Latin column, between "Gratia" and "enim", level with ὑμῶν. Ἡ γὰρ διδομένη)

PG 26:601

ὅτι τὰ διδόμενα ἐν Τριάδι δίδοται, καὶ τὰ πάντα ἐξ ἑνὸς Θεοῦ ἐστι. Τὸ τοίνυν μὴ ὂν κτίσμα, ἀλλ' ἡνωμένον τῷ Υἱῷ, ὡς ὁ Υἱὸς ἥνωται τῷ Πατρὶ, τὸ συνδοξαζόμενον Πατρὶ καὶ Υἱῷ, καὶ θεολογούμενον μετὰ τοῦ Λόγου, ἐνεργοῦν τε ἅπερ ὁ Πατὴρ διὰ τοῦ Υἱοῦ ἐργάζεται, πῶς ὁ λέγων κτίσμα οὐκ ἄντικρυς εἰς αὐτὸν τὸν Υἱὸν ἀσεβεῖ; Οὐδὲν γάρ ἐστιν ὃ μὴ διὰ τοῦ Λόγου ἐν τῷ Πνεύματι γίνεται καὶ ἐνεργεῖται. Τοῦτο καὶ ἐν Ψαλμοῖς ᾄδεται· « Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν· » καὶ ἐν τῷ ἑκατοστῷ τεσσαρακοστῷ ἑβδόμῳ ψαλμῷ· « Ἀποστελεῖ τὸν Λόγον αὐτοῦ, καὶ τήξει αὐτά· πνεύσει τὸ Πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα. » Καὶ ἐδικαιώθημεν δὲ, ὡς εἶπεν ὁ Ἀπόστολος, « ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. » Ἀδιαίρετον γάρ ἐστι τοῦ Λόγου τὸ Πνεῦμα. Ἀμέλει λέγοντος τοῦ Κυρίου, « Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, » συνεισέρχεται τὸ Πνεῦμα οὐκ ἄλλως ἢ ὡς ὁ Υἱὸς ἐν ἡμῖν οἰκήσων, γράφοντος Ἐφεσίοις τοῦ Παύλου· « Ἵνα δώῃ ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστόν. » Τοῦ δὲ Υἱοῦ ἐν ἡμῖν ὄντος, ἔτι καὶ ὁ Πατὴρ, λέγοντος τοῦ Υἱοῦ· « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. » Διὸ καὶ, γινομένου τοῦ Λόγου ἐν τοῖς προφήταις, ἐν αὐτῷ τῷ Πνεύματι τῷ ἁγίῳ προφητεύουσι. Τῆς γοῦν Γραφῆς λεγούσης, « Καὶ ἐγένετο Λόγος Κυρίου » πρὸς τόνδε τὸν προφήτην, δείκνυται προφητεύων ἐν τῷ Πνεύματι τῷ ἁγίῳ. Ἐν μὲν γὰρ τῷ Ζαχαρίᾳ γέγραπται· « Πλὴν τοὺς λόγους μου καὶ τὰ νόμιμά μου δέχεσθε, ὅσα ἐγὼ ἐντέλλομαι ἐν Πνεύματί μου τοῖς δούλοις μου τοῖς προφήταις· » ὅτε καὶ μετ' ὀλίγα αἰτιώμενος τὸν λαὸν ἔλεγε· « Καὶ τὴν καρδίαν αὐτῶν ἔταξαν ἀπειθῆ, τοῦ μὴ εἰσακούειν τοὺς νόμους μου καὶ τοὺς λόγους. οὓς ἐξαπέστειλε Κύριος παντοκράτωρ ἐν Πνεύματι αὐτοῦ ἐν χερσὶ τῶν προφητῶν αὐτοῦ τῶν ἔμπροσθεν· » ὁ δὲ Πέτρος ἐν ταῖς Πράξεσιν ἔλεγεν· « Ἄνδρες ἀδελφοὶ, ἔδει πληρωθῆναι τὴν Γραφὴν, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον. » Καὶ κοινῇ δὲ οἱ ἀπόστολοι ἐβόων οὕτως· « Δέσποτα, ὁ ποιήσας τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ Πνεύματος ἁγίου στόματος

that the things given are given in the Trinity, and all things are from one God. That, then, which is not a creature, but is united to the Son as the Son is united to the Father, which is glorified together with Father and Son, and is confessed as God with the Word, and works what the Father works through the Son: how does he who calls it a creature not commit impiety outright against the Son Himself? For there is nothing that does not come to be and is not worked through the Word in the Spirit. This is sung in the Psalms too: "By the Word of the Lord the heavens were established, and by the Spirit of His mouth all their power" [Ps. 32:6]; and in the hundred and forty-seventh psalm: "He shall send out His Word, and melt them; He shall breathe His Spirit, and the waters shall flow" [Ps. 147:18]. And we were justified, as the Apostle said, "in the name of our Lord Jesus Christ, and in the Spirit of our God" [1 Cor. 6:11]. For the Spirit is indivisible from the Word. Indeed, when the Lord says, "I and the Father will come" [John 14:23], the Spirit comes in with them, to dwell in us no otherwise than as the Son does, as Paul writes to the Ephesians: "That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit into the inner man, that Christ may dwell [in you]" [Eph. 3:16–17]. And when the Son is in us, the Father too is there besides, as the Son says: "I in the Father, and the Father in me" [John 14:10]. Wherefore also, when the Word comes to be in the prophets, they prophesy in the Holy Spirit Himself. So, when the Scripture says, "And the Word of the Lord came" to this or that prophet, he is shown prophesying in the Holy Spirit. For in Zacharias it is written: "But receive my words and my statutes, all that I command in my Spirit to my servants the prophets" [Zech. 1:6]; when also, a little after, finding fault with the people, he said: "And they set their heart disobedient, so as not to hearken to my laws and my words, which the Lord Almighty sent forth in His Spirit by the hands of His prophets of former times" [Zech. 7:12]; and Peter said in the Acts: "Men, brethren, the Scripture had to be fulfilled, which the Holy Spirit spoke before" [Acts 1:16]. And in common the apostles cried out thus: "Lord, Who didst make the heaven, and the earth, and the sea, and all that is in them, Who through the Holy Spirit, by the mouth of our father

Editors' notes and page, col. 601

Footnotes

(68) ‹anchor: τὰ διδόμενα› · call in col 601

Regius primus, Seguer. et Anglic. τὸ διδόμενον. Mox Regius primus, et Seguer. habent Θεοῦ ἐστι Alii et editi, Θεοῦ εἰσι.

The first Royal, the Seguier and the English read τὸ διδόμενον. Next, the first Royal and the Seguier have Θεοῦ ἐστι; others and the editions, Θεοῦ εἰσι.

(printed under page 317)

(69) ‹anchor: Ἀποστελεῖ› · call in col 601

Gobler. et Felc. 1, καὶ αὖθις· Ἀποστελεῖ τὸν Λόγον αὐτοῦ, etc. Regius item primus et secundus, Seguer. Basiliensis et Anglic. habent ἀποστελεῖ. Caeteri et editi, ἐξαποστελεῖ. Mox Regius primus, Seguer. Gobler. et Felc. 1, ῥυήσεται, ubi alii et ed. ῥυήσονται. Mox item Regius 2 et edit. Commel. omittunt Ἰησοῦ Χριστοῦ.

The Goblerian and Felckmann's first read καὶ αὖθις· Ἀποστελεῖ τὸν Λόγον αὐτοῦ, etc. Likewise the first and second Royal, the Seguier, the Basle and the English have ἀποστελεῖ; the rest and the editions, ἐξαποστελεῖ. Next, the first Royal, the Seguier, the Goblerian and Felckmann's first read ῥυήσεται, where others and the editions read ῥυήσονται. Next, likewise, the second Royal and the Commelin edition omit Ἰησοῦ Χριστοῦ.

(printed under page 317)

(70) ‹anchor: λέγοντος τοῦ Κυρίου› · call in col 601

Sic Reg. 1, Seguer. Gobler. et Felc. 1. At alii et editi, τοῦ Χριστοῦ.

So the first Royal, the Seguier, the Goblerian and Felckmann's first. But others and the editions read τοῦ Χριστοῦ.

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(71) ‹anchor: ὡς ὁ Υἱός› · call in col 601

Art. ὁ ante Υἱός deest in Seguer. Ibidem, Reg. 1, Seguer. Anglic. Gobler. et Felc. 1, necnon catena ms. in Lucam, cujus meminit Felc. habent, οἰκῆσαι. Videtur tamen legendum, οἰκήσων, ut in aliis et editis exstat. Mox Reg. 1, Seguer. Gobler. et Felc. 1, et catena ms. habent, δῷ. Reg. 2, δώσῃ. Editi vero et alii, δώῃ, ut et legitur in Graeco Scripturae textu. Ibid. Anglic. et Basil. habent κατὰ τὸ πλοῦτος, ut et legitur in ms. Alexandrino Novi Testamenti. Editi Oxon. 1675. Basil. praeterea pro τῆς δόξης, habet, τῆς χάριτος.

The article ὁ before Υἱός is missing in the Seguier. In the same place the first Royal, the Seguier, the English, the Goblerian and Felckmann's first, and also the manuscript catena on Luke which Felckmann mentions, have οἰκῆσαι. It seems, however, that οἰκήσων should be read, as it stands in others and the editions. Next, the first Royal, the Seguier, the Goblerian, Felckmann's first and the manuscript catena have δῷ; the second Royal, δώσῃ; but the editions and others, δώῃ, as is also read in the Greek text of Scripture. In the same place the English and the Basle have κατὰ τὸ πλοῦτος, as is also read in the Alexandrian manuscript of the New Testament, edited at Oxford, 1675. The Basle besides has τῆς χάριτος for τῆς δόξης.

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(72) ‹anchor: Καὶ ἐγένετο› · call in col 601

Καί abest a Gobler. et Felc. 1.

Καί is absent from the Goblerian and Felckmann's first.

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(73) ‹anchor: Ἐν μὲν γάρ› · call in col 601

Regius primus, et Seguer. γάρ hic addunt: alii et editi omittunt. Iidem Regius 1, et Seguer. paulo post omittunt, τοῖς δούλοις μου.

The first Royal and the Seguier add γάρ here; others and the editions omit it. The same first Royal and Seguier, a little after, omit τοῖς δούλοις μου.

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(74) ‹anchor: τοὺς νόμους› · call in col 601

Regius primus, et Seguer. ut et Graecus Scripturae textus, τοῦ νόμου.

The first Royal and the Seguier, as also the Greek text of Scripture, read τοῦ νόμου.

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(75) ‹anchor: αὐτοῦ τῶν› · call in col 601

Αὐτοῦ τῶν deest in Regio secundo, Basil. et Felc. 2, anon. Mox ἄνδρες ἀδελφοί omittunt Gobl. et Felc. 1, anon.

Αὐτοῦ τῶν is missing in the second Royal, the Basle and Felckmann's second, the anonymous. Next, the Goblerian and Felckmann's first, the anonymous, omit ἄνδρες ἀδελφοί.

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Footnotes

(90) ‹anchor: not visible› · call in col 602 (scripture reference)

Psal. XXXII, 6.

Psalm 32 (33):6.

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(91) ‹anchor: not visible› · call in col 602 (scripture reference)

Psal. CXLVII, 18.

Psalm 147:18.

(printed under page 317)

(92) ‹anchor: not visible› · call in col 602 (scripture reference)

I Cor. VI, 11.

1 Corinthians 6:11.

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(93) ‹anchor: not visible› · call in col 602 (scripture reference)

Joan. XIV, 23.

John 14:23.

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(94) ‹anchor: not visible› · call in col 602 (scripture reference)

Ephes. V, 16.

Ephesians 5:16 [as printed].

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(95) ‹anchor: Pater in me› · call in col 602 (scripture reference)

Joan. XIV, 10.

John 14:10.

(printed under page 317)

(96) ‹anchor: servis meis prophetis› · call in col 602 (scripture reference)

Zach. I, 6.

Zechariah 1:6.

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(97) ‹anchor: prophetarum ejus priorum› · call in col 602 (scripture reference)

Zach. VII, 12.

Zechariah 7:12.

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(98) ‹anchor: Spiritus sanctus› · call in col 602 (scripture reference)

Act. I, 16.

Acts 1:16.

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(99) ‹anchor: dixisti› · call in col 602 (scripture reference)

Act. IV, 24, 25.

Acts 4:24, 25.

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Footnotes

(1) ‹anchor: not visible› · call in col 603 (scripture reference)

Act. XXVIII, 25.

Acts 28:25.

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(2) ‹anchor: not visible› · call in col 603 (scripture reference)

I Tim. IV, 1.

1 Timothy 4:1.

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(3) ‹anchor: not visible› · call in col 603 (scripture reference)

Joel II, 28.

Joel 2:28.

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(4) ‹anchor: not visible› · call in col 603 (scripture reference)

Philipp. I, 19.

Philippians 1:19.

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(5) ‹anchor: not visible› · call in col 603 (scripture reference)

II Cor. XIII, 3.

2 Corinthians 13:3.

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Act. XX, 22, 23.

Acts 20:22, 23.

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(7) ‹anchor: not visible› · call in col 603 (scripture reference)

Act. XXI, 11.

Acts 21:11.

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Page

other: facing Latin version, not set

PG 26:604

ματος Δαβὶδ τοῦ παιδός σου εἰπών. » Καὶ ὁ Παῦλος, ἐν μὲν τῇ Ῥώμῃ γενόμενος, ἐπαῤῥησιάζετο τοῖς ἐλθοῦσι πρὸς αὐτὸν Ἰουδαίοις· « Καλῶς τὸ Πνεῦμα τὸ ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν. » Τιμοθέῳ δὲ ἔγραφε· « Τὸ δὲ Πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς ὑγιαινούσης πίστεως, προσέχοντες πνεύμασι πλάνης. » Διὸ καὶ ὅταν λέγηται ἔν τισι τὸ Πνεῦμα γενέσθαι, νοεῖται ὁ Λόγος ἐν αὐτῷ διδοὺς τὸ Πνεῦμα. Τῆς γοῦν προφητείας πληρουμένης, « Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, » ὁ Παῦλος ἔλεγε· « Κατὰ τὴν ἐπιχορηγίαν τοῦ Πνεύματος Ἰησοῦ Χριστοῦ εἰς ἐμέ· » καὶ πρὸς Κορινθίους δὲ ἔγραφεν· « Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; » Εἰ δὲ Χριστὸς ἦν ὁ λαλῶν ἐν αὐτῷ, δῆλον, ὅτι Χριστοῦ ἦν τὸ Πνεῦμα τὸ λαλοῦν ἐν αὐτῷ· καὶ γὰρ τοῦ Χριστοῦ λαλοῦντος ἐν αὐτῷ ἐν ταῖς Πράξεσιν ἔλεγε πάλιν· « Καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῷ Πνεύματι, πορεύομαι εἰς Ἱερουσαλὴμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδώς· πλὴν ὅτι τὸ Πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον, ὅτι δεσμὰ καὶ θλίψεις μένουσί με. » Ὅθεν, ἐὰν οἱ ἅγιοι λέγωσι· Τάδε λέγει Κύριος, οὐκ ἄλλως ἢ ἐν τῷ Πνεύματι τῷ ἁγίῳ λαλοῦσι· καὶ ἐν τῷ Πνεύματι λαλοῦντες, ἐν Χριστῷ ταῦτα λέγουσιν· ἐὰν δὲ καὶ ὁ Ἄγαβος ἐν ταῖς Πράξεσι λέγῃ· « Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον· » οὐκ ἄλλως ἢ τοῦ Λόγου γενομένου πρὸς αὐτὸν, τὸ Πνεῦμα ἐχορήγει λαλεῖν ἐν αὐτῷ καὶ διαμαρτύρασθαι τὰ μένοντα τὸν Παῦλον εἰς Ἱερουσαλήμ. Ἀμέλει, τοῦ Πνεύματος πάλιν διαμαρτυρουμένου τῷ Παύλῳ, ὁ αὐτὸς Χριστὸς ἐλάλει ἐν αὐτῷ, ὡς

David Thy servant didst say" [Acts 4:24, 25]. And Paul, when he was in Rome, spoke boldly to the Jews who came to him: "Well did the Holy Spirit speak through Esaias the prophet to your fathers" [Acts 28:25]. And to Timothy he wrote: "But the Spirit says expressly, that in the latter times some shall depart from the sound faith, giving heed to spirits of error" [1 Tim. 4:1]. Wherefore also, when the Spirit is said to come to be in any, the Word is understood to be in him, giving the Spirit. So, when the prophecy "I will pour out of my Spirit upon all flesh" [Joel 2:28] was being fulfilled, Paul said: "According to the supply of the Spirit of Jesus Christ to me" [Phil. 1:19]; and to the Corinthians he wrote: "Or do you seek a proof of Christ that speaks in me?" [2 Cor. 13:3]. But if it was Christ Who spoke in him, it is plain that the Spirit that spoke in him was Christ's; for indeed, with Christ speaking in him, he said again in the Acts: "And now, behold, I, bound in the Spirit, go to Jerusalem, not knowing the things that shall meet me there; save that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me" [Acts 20:22, 23]. Hence, when the saints say, Thus says the Lord, they speak in no other way than in the Holy Spirit; and speaking in the Spirit, they say these things in Christ; and when Agabus too in the Acts says, "Thus says the Holy Spirit" [Acts 21:11], it was in no other way than that, the Word having come to him, the Spirit supplied him to speak in him and to testify to what awaited Paul in Jerusalem. Indeed, when the Spirit again testified to Paul, the same Christ was speaking in him, so that

Editors' notes and page, col. 604

Footnotes

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Sic Reg. 1, Seguer. Basil. Gobler. Felc. 1, quibus consonant mss. codices Novi Testamenti Alexandrinus et Oxoniensis unus. Videtur tamen corruptus esse locus, transpositaque verba, ac omissa praepositio διά, forteque possit ita restitui: ὁ διὰ Πνεύματος ἁγίου διὰ στόματος τοῦ πατρὸς ἡμῶν Δαβίδ, etc. Mira autem hoc in loco est varietas mss. codicum Novi Testamenti, ut patet ex editione Oxoniensi 1675. Alii enim sic habent: ὁ Πνεύματι ἁγίῳ διὰ τοῦ πατρὸς ἡμῶν Δαβίδ, etc. Alii ὁ ἐν Πνεύματι ἁγίῳ διὰ στόματος Δαβὶδ τοῦ παιδός σου, etc. Alii post παιδός σου habent, ἐν Πνεύματι ἁγίῳ. Cantabrigiensis, ὁ διὰ Πνεύματος ἁγίου διὰ τοῦ στόματος λαλήσας Δαβὶδ τοῦ παιδός σου. Vulgata versio habet ut hic vertimus. Ottobon. sic habet ἐν αὐτοῖς, ἡμῶν διὰ Πνεύματος ἁγίου στόματος Δαβὶδ παιδός σου. Caeterum alii mss. et editi hunc S. Athanasii locum sic exhibent: ὁ διὰ στόματος Δαβὶδ παιδός σου εἰπών. Aliam autem lectionem, licet paulum corrupta videatur, selegimus, cum quia plures et melioris notae mss. codices eam habent; tum quia constat S. Athanasium nomen S. Spiritus hic non omisisse, cum hunc ipsum locum afferat ad probandum Deum in prophetis per Spiritum S. locutum fuisse. Reg. 1, Seguerian. et Basil. ante παιδός, art. τοῦ omittunt.

So the first Royal, the Seguier, the Basle, the Goblerian and Felckmann's first, with which agree the manuscript codices of the New Testament, the Alexandrian and one Oxford manuscript. Yet the place seems to be corrupt, the words transposed and the preposition διά omitted, and perhaps it could be restored thus: ὁ διὰ Πνεύματος ἁγίου διὰ στόματος τοῦ πατρὸς ἡμῶν Δαβίδ, etc. In this place, moreover, the variety among the manuscript codices of the New Testament is remarkable, as appears from the Oxford edition of 1675. For some have thus: ὁ Πνεύματι ἁγίῳ διὰ τοῦ πατρὸς ἡμῶν Δαβίδ, etc.; others, ὁ ἐν Πνεύματι ἁγίῳ διὰ στόματος Δαβὶδ τοῦ παιδός σου, etc.; others have ἐν Πνεύματι ἁγίῳ after παιδός σου; the Cambridge manuscript, ὁ διὰ Πνεύματος ἁγίου διὰ τοῦ στόματος λαλήσας Δαβὶδ τοῦ παιδός σου. The Vulgate version has it as we have translated here. The Ottobonian has thus: ἐν αὐτοῖς, ἡμῶν διὰ Πνεύματος ἁγίου στόματος Δαβὶδ παιδός σου. For the rest, other manuscripts and the editions present this place of Saint Athanasius thus: ὁ διὰ στόματος Δαβὶδ παιδός σου εἰπών. But we have chosen the other reading, though it seems a little corrupt, both because more manuscript codices, and of better note, have it, and because it is certain that Saint Athanasius did not omit the name of the Holy Spirit here, since he brings forward this very place to prove that God spoke in the prophets through the Holy Spirit. The first Royal, the Seguierian and the Basle omit the article τοῦ before παιδός.

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Primus codex Regius et Seguerianus, μέν post ἐν habent: alii et editi minus bene post ὁ. Ibid. Goblerian. et Felc. 1, anon. προσελθοῦσι Ἰουδαίοις λέγων

The first Royal codex and the Seguierian have μέν after ἐν; others and the editions, less well, after ὁ. In the same place the Goblerian and Felckmann's first, the anonymous, read προσελθοῦσι Ἰουδαίοις λέγων.

(printed under page 318)

(78) ‹anchor: not visible› · call in col 604

Sic primus codex Regius, Seguerianus, Goblerianus, et Felc. 1. Alii vero et editi, γράφων. Ibidem Reg. 2, τὸ Πνεῦμα τὸ ἅγιον.

So the first Royal codex, the Seguierian, the Goblerian and Felckmann's first. But others and the editions read γράφων. In the same place the second Royal reads τὸ Πνεῦμα τὸ ἅγιον.

(printed under page 318)

(79) ‹anchor: not visible› · call in col 604

Regius primus et Seguerianus, πλάνοις.

The first Royal and the Seguierian read πλάνοις.

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(80) ‹anchor: not visible› · call in col 604

Sic Regius primus, Seguerianus, Anglican. Goblerian. et Felc. 1, et quidem recte. Alii autem et editi, καὶ ὁ Παῦλος ἔλεγε Κορινθίοις. Ibid. Reg. 2, χορηγίαν. Mox iidem illi sex mss. sic habent: καὶ πρὸς Κορινθίους δὲ ἔγραφεν. Editi vero et alii, καὶ πάλιν πρὸς αὐτοὺς ὁ αὐτὸς ἔγραφεν. Ibidem Regius primus et Seguerianus habent ἢ δοκιμήν, ut et legisse videtur Vulgatae Novi Testamenti versionis auctor. Alii et editi, εἰ δοκιμήν. Graecus vero Novi Testamenti textus, ἐπεὶ δοκιμήν, sine ulla mss. edit. Oxon. discrepantia.

So the first Royal, the Seguierian, the English, the Goblerian and Felckmann's first, and rightly. But others and the editions read καὶ ὁ Παῦλος ἔλεγε Κορινθίοις. In the same place the second Royal reads χορηγίαν. Next, those same six manuscripts have thus: καὶ πρὸς Κορινθίους δὲ ἔγραφεν. But the editions and others, καὶ πάλιν πρὸς αὐτοὺς ὁ αὐτὸς ἔγραφεν. In the same place the first Royal and the Seguierian have ἢ δοκιμήν, as the author of the Vulgate version of the New Testament also seems to have read. Others and the editions, εἰ δοκιμήν. But the Greek text of the New Testament reads ἐπεὶ δοκιμήν, without any disagreement among the manuscripts of the Oxford edition.

(printed under page 318)

(81) ‹anchor: not visible› · call in col 604

Sic Regius secundus, Seguerianus et Anglicanus. Caeteri et editi, δηλονότι.

So the second Royal, the Seguierian and the English. The rest and the editions read δηλονότι.

(printed under page 318)

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Sic Regius primus, Seguerian. Anglic. et Felc. 1. At Reg. 2 et Basiliens., ἐγώ omittunt. Alii et editi habent, δεδεμένος ἐν τῷ Πνεύματι.

So the first Royal, the Seguierian, the English and Felckmann's first. But the second Royal and the Basle omit ἐγώ. Others and the editions have δεδεμένος ἐν τῷ Πνεύματι.

(printed under page 318)

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Regius primus, et Seguerian., συμβησόμενά μοι. Mox Reg. 2, ὅτι omittit. Paulo post Regius primus, et Seguer., διεμαρτύρατό μοι, ut et legitur in ms. codice Alexand. Novi Testamenti editionis Oxoniensis. Mox iidem Regius primus, et Seguer, ἐάν habent: alii et editi ἄν.

The first Royal and the Seguierian read συμβησόμενά μοι. Next, the second Royal omits ὅτι. A little after, the first Royal and the Seguier read διεμαρτύρατό μοι, as is also read in the Alexandrian manuscript codex of the New Testament in the Oxford edition. Next, the same first Royal and Seguier have ἐάν; others and the editions, ἄν.

(printed under page 318)

(84) ‹anchor: ταῦτα› · call in col 604

Reg. 1, Goblerian. et Felc. 1, τὰ αὐτοῦ.

The first Royal, the Goblerian and Felckmann's first read τὰ αὐτοῦ.

(printed under page 318)

(85) ‹anchor: λαλεῖν ἐν αὐτῷ› · call in col 604

Sic Seguerianus, Anglicanus, Goblerianus et Felck. 1. At Regius primus, ἐχορήγει λαλεῖν αὐτῷ. Regius secundus, ἐπιχορηγεῖ καὶ λαλεῖ αὐτῷ. Basil., ἀποχορηγεῖν καὶ λαλεῖν ἐν αὐτῷ. Alii et editi, ἀποχορηγεῖ καὶ λαλεῖν ἐν αὐτῷ. Pauto post Reg. 1 et Seguer., διαμαρτυρομένου τῷ Παύλῳ.

So the Seguierian, the English, the Goblerian and Felckmann's first. But the first Royal reads ἐχορήγει λαλεῖν αὐτῷ; the second Royal, ἐπιχορηγεῖ καὶ λαλεῖ αὐτῷ; the Basle, ἀποχορηγεῖν καὶ λαλεῖν ἐν αὐτῷ; others and the editions, ἀποχορηγεῖ καὶ λαλεῖν ἐν αὐτῷ. A little after, the first Royal and the Seguier read διαμαρτυρομένου τῷ Παύλῳ.

(printed under page 318)

(86) ‹anchor: ἐλάλει ἐν αὐτῷ› · call in col 604

Sic Reg. 1, et Seguer. qui et infra habent, (continues)

So the first Royal and the Seguier, which also have below (continues)

(printed under page 318)

PG 26:605

εἶναι τοῦ Λόγου τὴν ἐκ τοῦ Πνεύματος γινομένην διαμαρτυρίαν. Οὕτω καὶ ἐπὶ τὴν ἁγίαν Παρθένον Μαρίαν ἐπιδημοῦντος τοῦ Λόγου, συνεισήρχετο τὸ Πνεῦμα, καὶ Λόγος ἐν τῷ Πνεύματι ἔπλαττε καὶ ἥρμοζεν ἑαυτῷ τὸ σῶμα, συνάψαι θέλων καὶ προσενεγκεῖν δι' ἑαυτοῦ τὴν κτίσιν τῷ Πατρὶ, καὶ ἀποκαταλλάξαι τὰ πάντα ἐν αὐτῷ, « εἰρηνοποιήσας τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς. »

the testimony which comes about from the Spirit is the Word's. So too, when the Word came to sojourn upon the holy Virgin Mary, the Spirit entered in together [with Him], and the Word in the Spirit fashioned and fitted the body to Himself, wishing to join the creation and offer it through Himself to the Father, and to reconcile all things in Himself, "having made peace for the things in the heavens and the things upon the earth" [Col. 1:20].

32. Συμφώνως ἄρα ἀπὸ τῶν θείων Γραφῶν δείκνυται μὴ εἶναι κτίσμα τὸ Πνεῦμα τὸ ἅγιον, ἀλλὰ ἴδιον τοῦ Λόγου καὶ τῆς τοῦ Πατρὸς θεότητος· οὕτω γὰρ τῶν μὲν ἁγίων ἡ διδασκαλία εἰς τὴν ἁγίαν καὶ ἀδιαίρετον Τριάδα συνάγεται, καὶ μία πίστις αὕτη τῆς καθολικῆς Ἐκκλησίας ἐστί· τῶν δὲ Τροπικῶν ἡ ἀλόγιστος μυθοπλαστία διαφωνεῖ μὲν πρὸς τὰς Γραφὰς, συμφωνεῖ δὲ τῇ τῶν Ἀρειομανιτῶν ἀλογίᾳ· καὶ εἰκὸς αὐτοὺς οὕτως ὑποκρίνασθαι ἀπάτης ἕνεκεν τῶν ἀκεραίων. Ἀλλὰ χάρις τῷ Κυρίῳ, ὅτι, ὡς γράφεις, οὐκ ἔλαθον σκέποντες ἑαυτοὺς τῇ πρὸς τοὺς Ἀρειανοὺς προσποιήτῳ ἀντιλογίᾳ· καὶ γὰρ καὶ παρ' ἐκείνων ἐμισήθησαν, ὅτι μόνον τὸ Πνεῦμα καὶ οὐχὶ καὶ τὸν Λόγον κτίσμα λέγουσι· καὶ παρὰ πάντων δὲ κατεγνώσθησαν, ὡς τῷ ὄντι πνευματομαχοῦντες, καὶ μετ' ὀλίγον γινόμενοι νεκροὶ, ἔρημοι καὶ κενοὶ τοῦ Πνεύματος ὄντες. Κατὰ γὰρ τὸν μακάριον Ἀπόστολον, ψυχικοὶ ἄνθρωποι ὄντες οὐκ ἠδυνήθησαν δέξασθαι τὰ τοῦ Πνεύματος τοῦ Θεοῦ, ὅτι πνευματικῶς ἀνεκρίνοντο· οἱ δὲ τὰ τῆς ἀληθείας φρονοῦντες ἀνακρίνουσι μὲν τὰ πάντα, αὐτοὶ δὲ ὑπ' οὐδενὸς ἀνακρίνονται, ἔχοντες ἐν ἑαυτοῖς τὸν Κύριον ἀποκαλύπτοντα αὐτοῖς ἐν τῷ Πνεύματι ἑαυτόν τε καὶ δι' ἑαυτοῦ τὸν Πατέρα.

32. In agreement, then, with the divine Scriptures it is shown that the Holy Spirit is not a creature, but proper to the Word and to the Godhead of the Father; for thus the teaching of the saints is gathered up into the holy and indivisible Trinity, and this is the one faith of the Catholic Church; but the irrational myth-making of the Tropici is at variance with the Scriptures, and in accord with the unreason of the Ariomaniacs; and it is likely that they have played this part for the sake of deceiving the simple. But thanks be to the Lord that, as you write, they have not escaped notice in covering themselves with their pretended opposition to the Arians; for they were hated by those men too, because they call the Spirit alone, and not the Word as well, a creature; and by all they have been condemned, as in very truth fighting against the Spirit, and as becoming in a little while dead men, being bereft and empty of the Spirit. For, according to the blessed Apostle, being natural men they could not receive the things of the Spirit of God, because these were spiritually discerned [1 Cor. 2:14]; but those who think the things of the truth discern all things, and themselves are discerned by no one, having in themselves the Lord, Who reveals to them in the Spirit both Himself and through Himself the Father.

33. Ἐγὼ μὲν οὖν καίπερ ἐν ἐρήμῳ διάγων, διὰ γοῦν τὴν ἀναίδειαν τῶν ἐκτραπέντων ἀπὸ τῆς ἀληθείας, οὐ φροντίσας τῶν γελᾷν ἐθελόντων διὰ τὸ ἀσθενὲς καὶ ταπεινὸν τῆς διὰ τῶν λόγων ἀποδείξεως, δι' ὀλίγων γράψας, ἀπέστειλα τῇ σῇ εὐλαβείᾳ, πολλὰ παρακαλῶν, ἵνα, ἐντυγχάνων τούτοις, τὰ μὲν διορθώσῃ, ἐπὶ δὲ τοῖς ἀσθενῶς εἰρημένοις συγγινώσκῃς. Κατὰ γὰρ τὴν παραδοθεῖσαν ἡμῖν παρὰ τῶν Πατέρων ἀποστολικὴν πίστιν παρέδωκα, μηδὲν ἔξωθεν ἐπινοήσας, ἀλλ' ὅπερ ἔμαθον ἐνεχάραξα συμφώνως ταῖς ἁγίαις Γραφαῖς. Σύμφωνον γὰρ καὶ τοῦτο τοῖς προαποπεφασμένοις πρὸς βεβαίωσιν ἐκ τῶν ἁγίων Γραφῶν. Καὶ οὐκ ἔξωθεν ἐπινενόηται, ἀλλ' αὐτὸς ὁ Κύριος Ἰησοῦς Χριστὸς δι' αὐτοῦ ἐδίδασκε τὴν Σαμαρεῖτιν, καὶ δι' αὐτῆς ἡμᾶς, τὴν τῆς ἁγίας Τριάδος τελειότητα, ἀδιαίρετον ὑπάρχουσαν καὶ μίαν Θεότητα. Αὐτὴ ἡ ἀλήθεια μαρτυρεῖ, ὥς φησι τῇ Σαμαρείτιδι· « Πίστευέ μοι, γύναι, ὅτι ἔρ-

33. I, then, although passing my life in the desert, yet on account of the shamelessness of those who have turned aside from the truth, not heeding those who wish to laugh at the weakness and lowliness of the demonstration through words, have written briefly and sent it to your Piety, much entreating that, on reading these things, you would set some right, and pardon what has been weakly said. For I have handed on [what I wrote] according to the apostolic faith delivered to us by the Fathers, devising nothing from outside; but what I learned, that I have engraved, in agreement with the holy Scriptures. For this too agrees with what was declared beforehand from the holy Scriptures for confirmation. And it has not been devised from outside, but the Lord Jesus Christ Himself through Himself taught the Samaritan woman, and through her us, the perfection of the holy Trinity, which is indivisible and one Godhead. The Truth Himself bears witness, as He says to the Samaritan woman: "Believe me, woman, that the

Editors' notes and page, col. 605

Footnotes

(86) (continued) ‹anchor: not visible in the page foot› · call in col 605 (Greek only; a variant note on the Greek)

συνεισήρχετο. Alii et editi, λαλεῖ, et infra, συνήρχετο.

(continued) συνεισήρχετο. The other manuscripts and the printed editions have λαλεῖ, and below, συνήρχετο.

(printed under page 319)

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Reg. 1, et Seguer., ἐστὶ addunt : alii cum editis omittunt. Mox iidem Reg. 1, et Seguerian. necnon Gobler. et Felck. 1, habent ἀλόγιστος. Caeteri vero et editi, ἀλλόπιστος.

Regius 1 and the Seguerianus add ἐστί; the others, with the printed editions, omit it. Shortly after, the same Regius 1 and Seguerianus, and also the Goblerianus and Felckmann's 1, have ἀλόγιστος; the rest and the printed editions have ἀλλόπιστος.

(printed under page 319)

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Sic Reg. 1, et Seguerian. Alii vero et editi, εἰκότως.

So Regius 1 and the Seguerianus. The others and the printed editions have εἰκότως.

(printed under page 319)

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Hunc locum ita restituimus ex mss. Reg. 1 Seguerian. Goblerian. et Felc. 1. In aliis et editis desunt ὅτι μόνον, usque ad κατεγνώσθησαν.

We have restored this passage thus from the manuscripts Regius 1, the Seguerianus, the Goblerianus and Felckmann's 1. In the others and in the printed editions the words from ὅτι μόνον to κατεγνώσθησαν are missing.

(printed under page 319)

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Seguerian. Basil. et Anglic., γενόμενοι.

The Seguerianus, the Basel and the English manuscripts have γενόμενοι.

(printed under page 319)

(91) ‹anchor: τῇ σῇ› · call in col 605 (Greek only)

Sic Regius primus, et Ottob. Seguerian. nec non Regius 2, qui tamen τῇ σου habet. Caeteri et editi, τῇ σῇ et τῇ σου et πολλὰ omittunt.

So the first Regius and the Ottobonianus, the Seguerianus, and also Regius 2, which however has τῇ σου. The rest and the printed editions omit τῇ σῇ and τῇ σου and πολλά.

(printed under page 319)

(92) ‹anchor: ἐπινοήσας› · call in col 605 (Greek only)

Regius 1, et Seguerian., ἐπινοῶν, et mox ἅπερ.

Regius 1 and the Seguerianus have ἐπινοῶν, and shortly after ἅπερ.

(printed under page 319)

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Regius secundus, τῇ μιᾷ Θεότητι.

The second Regius has τῇ μιᾷ Θεότητι.

(printed under page 319)

PG 26:606

Editors' notes and page, col. 606

Footnotes

(8) ‹anchor: not visible in the page foot› · call in col 606

Coloss. I, 20.

Colossians 1:20.

(8*) ‹anchor: beatus Apostolus› · call in col 606 I Cor. II, 14.

1 Corinthians 2:14.

(printed under page 319)

Footnotes

(9) ‹anchor: not visible in the page foot› · call in col 607

Joan. IV, 21, 22.

John 4:21–22.

(9*) ‹anchor: not visible in the page foot› · call in col 607 Joan. XIV, 6.

John 14:6.

(printed under page 320)

(10) ‹anchor: not visible in the page foot› · call in col 607

Psal. XLII, 3.

Psalm 42(43):3.

(printed under page 320)

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Joan. XV, 26; xiv, 17.

John 15:26; 14:17.

(printed under page 320)

Page

other: facing Latin version, not set (this page has the Latin on the left; the Greek is column 608)
other: the Latin caption of the next letter (EJUSDEM AD EUMDEM EPISCOPUM SERAPIONEM ADVERSUS EOS QUI FILIUM REM CREATAM ESSE CONTENDUNT) stands in this column; the Greek caption is in 608

PG 26:608

χεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσι τῷ Πατρὶ ἐν Πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ Πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. Πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν Πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. » Δέδεικται τοίνυν ἐντεῦθεν, ὡς ἡ ἀλήθεια μὲν αὐτὸς ὁ Υἱός ἐστιν, ὡς αὐτός φησιν· « Ἐγώ εἰμι ἡ ἀλήθεια· » περὶ οὗ καὶ ὁ προφήτης Δαβὶδ ἐπεκαλεῖτο λέγων· « Ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου. » Οἱ ἀληθινοὶ τοίνυν προσκυνηταὶ προσκυνοῦσι μὲν τῷ Πατρὶ, ἀλλ' ἐν Πνεύματι καὶ ἀληθείᾳ, ὁμολογοῦντες Υἱὸν καὶ ἐν αὐτῷ τὸ Πνεῦμα. Ἀχώριστον γὰρ τοῦ Υἱοῦ τὸ Πνεῦμα, ὡς ἀχώριστος ὁ Υἱὸς τοῦ Πατρός. Αὐτὴ ἡ Ἀλήθεια μαρτυρεῖ ἡ λέγουσα· « Πέμψω ὑμῖν τὸν Παράκλητον, τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, » τουτέστιν οἱ ἀρνούμενοι αὐτὸ ἐκ τοῦ Πατρὸς ἐν τῷ Υἱῷ. Χρὴ τοίνυν κατὰ μίμησιν τῶν ἀληθινῶν ὁμολογεῖν καὶ προσδραμεῖν τῇ ἀληθείᾳ. Ἂν δ' ἄρα καὶ μετὰ ταῦτα μήτε μαθεῖν θέλωσι, μήτε νοεῖν δύνωνται· κἂν τῶν δυσφημιῶν παυέσθωσαν, καὶ μὴ διαιρείτωσαν τὴν Τριάδα, ἵνα μὴ διαιρεθῶσιν ἀπὸ τῆς ζωῆς· μηδὲ τοῖς κτίσμασι συναριθμείτωσαν τὸ Πνεῦμα τὸ ἅγιον, ἵνα μὴ, ὡς οἱ τότε Φαρισαῖοι τῷ Βεελζεβοὺλ τὰ τοῦ Πνεύματος ἀνετίθεσαν, οὕτω καὶ οὗτοι, τὰ ἴσα τολμῶντες, ἀσύγγνωστον καὶ ὧδε καὶ μετὰ ταῦτα τὴν τιμωρίαν μετ' ἐκείνων ὑπομείνωσιν.

hour comes, and now is, when the true worshippers shall worship the Father in Spirit and in truth; for the Father also seeks such to worship Him. God is Spirit, and they that worship Him must worship in Spirit and in truth" [John 4:21, 22]. It has been shown, then, from this, that the Truth is the Son Himself, as He Himself says, "I am the Truth" [John 14:6]; concerning Whom also the prophet David called upon [God], saying, "Send out Thy light and Thy truth" [Ps. 42:3]. The true worshippers, then, worship the Father, but in Spirit and in truth, confessing the Son, and in Him the Spirit. For the Spirit is inseparable from the Son, as the Son is inseparable from the Father. The Truth Himself bears witness, saying, "I will send you the Paraclete, the Spirit of truth, Who proceeds from the Father, Whom the world cannot receive" [John 15:26; 14:17], that is, those who deny that He is from the Father in the Son. We must, then, in imitation of the true [worshippers], confess and run to the truth. But if even after this they neither wish to learn nor are able to understand, let them at least cease from their blasphemies, and not divide the Trinity, lest they be divided from life; nor let them number the Holy Spirit with the creatures, lest, as the Pharisees of that time ascribed to Beelzebub the works of the Spirit, so these too, daring the like, should undergo with them a punishment without pardon, both here and hereafter.

ΤΟΥ ΑΥΤΟΥ ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ ἘΠΙΣΚΟΠΟΝ ΣΕΡΑΠΙΩΝΑ ΚΑΤΑ ΤΩΝ ΛΕΓΟΝΤΩΝ ΚΤΙΣΜΑ ΤΟΝ ΥΙΟΝ.

OF THE SAME, TO THE SAME BISHOP SERAPION, AGAINST THOSE WHO SAY THAT THE SON IS A CREATURE.

1. Ἐγὼ μὲν ἐνόμιζον καὶ οὕτως ὀλίγα γεγραφέναι· καὶ κατηγόρουν ἐμαυτοῦ πολλῆς ἀσθενείας, ὡς μὴ δυνηθέντος τοσοῦτον γράψαι, ὅσον ἀνθρώποις ἔξεστι λέγειν κατὰ τῶν ἀσεβούντων εἰς τὸ Πνεῦμα τὸ ἅγιον· ἐπειδὴ δὲ, ὡς γράφεις, τινὲς τῶν ἀδελφῶν ἠξίωσαν καὶ ταῦτα ἐπιτεμεῖν, ἵνα ἔχωσιν ἐξ ἑτοίμου καὶ δι' ὀλίγων ἀπολογεῖσθαι μὲν τοῖς ἐρωτῶσι περὶ τῆς ἐν ἡμῖν πίστεως, διελέγχειν δὲ τοὺς ἀσεβοῦντας·

1. For my part, I thought that even so I had written but little, and I accused myself of great weakness, as not having been able to write as much as men may say against those who are impious towards the Holy Spirit. But since, as you write, some of the brethren have asked that these things too be abridged, so that they may have ready to hand, and in few words, the means both to make their defence to those who ask about the faith that is in us and to refute the impious,

Editors' notes and page, col. 608

Footnotes

(94) ‹anchor: not visible in the page foot› · call in col 608 (Greek only; a variant note on the Greek)

Reg. 2 et Felc. 2 addunt ὅτι. At haec verba ὅτι Πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτόν, desunt in Anglic. Basiliensi et edit. Commel.

Regius 2 and Felckmann's 2 add ὅτι. But the words ὅτι Πνεῦμα ὁ Θεός, καὶ τοὺς προσκυνοῦντας αὐτόν are missing in the English manuscript, the Basel manuscript and Commelin's edition.

(printed under page 320)

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Gobler. et Felckm. 1, περὶ οὗ καὶ ὁ Δαβὶδ λέγων, etc. Mox post Οἱ ἀληθινοί, particula τοίνυν additur a Regio 1, Seguer. Goblerian. et Felc. 1, sed ab aliis et editis omittitur. Ibidem Regius 1, Gobl. et Felc. 1, προσκυνήσουσι.

The Goblerianus and Felckmann's 1 have περὶ οὗ καὶ ὁ Δαβὶδ λέγων, etc. Shortly after, following Οἱ ἀληθινοί, the particle τοίνυν is added by Regius 1, the Seguerianus, the Goblerianus and Felckmann's 1, but is omitted by the others and the printed editions. In the same place Regius 1, the Goblerianus and Felckmann's 1 have προσκυνήσουσι.

(printed under page 320)

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Verbum μαρτυρεῖ abest a Regio primo, Gobleriano, et Felc. 1, anonymo.

The word μαρτυρεῖ is absent from the first Regius, the Goblerianus, and Felckmann's 1, the anonymous manuscript.

(printed under page 320)

(97) ‹anchor: not visible in the page foot› · call in col 608 (Greek only)

Sic Regius primus, Seguer. Anglican. Gobl. et Felc. 1. At Ottob. ὃ ἐστι. Alii vero et edit. Commel. ὅς ἐστιν, sed mendose. Ib. Reg. 1, et Seguer., αὐτὸ habent : alii et editi, αὐτόν. Item pro ἐν τῷ Υἱῷ, ut legitur in Reg. 1, Seguerian. Goblerian. et Felckm. 1; alii cum editis habent, ἐν τῷ Χριστῷ.

So the first Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's 1. But the Ottobonianus has ὅ ἐστι. The others and Commelin's edition have ὅς ἐστιν, but wrongly. In the same place Regius 1 and the Seguerianus have αὐτό; the others and the printed editions, αὐτόν. Likewise, for ἐν τῷ Υἱῷ, as read in Regius 1, the Seguerianus, the Goblerianus and Felckmann's 1, the others with the printed editions have ἐν τῷ Χριστῷ.

(printed under page 320)

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Seguer. αἱρεθῶσιν. Goblerian. et Felckm. 1, διαιρείσθωσαν. Paulo post Reg. 1 et Seguerian. habent, οἱ τότε. Editi et alii οἵ ποτε.

The Seguerianus has αἱρεθῶσιν; the Goblerianus and Felckmann's 1, διαιρείσθωσαν. A little after, Regius 1 and the Seguerianus have οἱ τότε; the printed editions and the others, οἵ ποτε.

(printed under page 320)

(99) ‹anchor: μετ' ἐκείνων› · call in col 608 (Greek only)

Editi et Felc. 2 omittunt μετ' ἐκείνων.

The printed editions and Felckmann's 2 omit μετ' ἐκείνων.

(printed under page 320)

(1) ‹anchor: τὸν Υἱόν (the title)› · call in col 608 (Greek only)

Sic Ottobon. In Basil. et Anglican. inscribitur ita, Ἐπιστολὴ πρὸς τὸν αὐτὸν Σεραπίωνα κατὰ τῶν λεγόντων κτίσμα τὸν Υἱόν, et ad marginem, Ἐπιστολὴ δευτέρα. Regius autem, Seguer. Gobler. et Felc. 1, pro titulo haec habent verba, Ταῦτα ἐκ τῶν προειρημένων κατ' ἐπιτομὴν ἐγράφη κατ' αὐτῶν πάλιν τῶν λεγόντων κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον. Id est, Haec ex praedictis compendio scripta sunt contra eosdem qui dicunt Spiritum sanctum rem creatam esse. Quae item exstant in margine codicis Basiliensis. In omnibus porro mss. etiam in Felckm. 2, est numero secunda sive sequitur praecedentem. In editis autem primo loco sive ante praecedentem ponitur, cum hujusmodi titulo, Τοῦ ἐν ἁγίοις, κ. τ. λ. Ἐπιστολὴ πρὸς Σεραπίωνα τὸν ἐπίσκοπον κατὰ τῶν λεγόντων, ὅτι ὁ Υἱὸς κτίσμα ἐστίν. Sancti patris, etc. Epistola ad Serapionem episcopum, contra eos qui dicunt Filium esse rem creatam. Vide admonitionem pag. 516, num. 2.

So the Ottobonianus. In the Basel and English manuscripts it is headed thus: Ἐπιστολὴ πρὸς τὸν αὐτὸν Σεραπίωνα κατὰ τῶν λεγόντων κτίσμα τὸν Υἱόν ("Letter to the same Serapion against those who call the Son a creature"), and in the margin, Ἐπιστολὴ δευτέρα ("Second letter"). But the Regius, the Seguerianus, the Goblerianus and Felckmann's 1 have these words for a title: Ταῦτα ἐκ τῶν προειρημένων κατ' ἐπιτομὴν ἐγράφη κατ' αὐτῶν πάλιν τῶν λεγόντων κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον; that is, "These things were written in summary from what was said before, against the same people who say that the Holy Spirit is a created thing." The same words stand also in the margin of the Basel codex. Further, in all the manuscripts, Felckmann's 2 included, this letter is second in number, that is, it follows the preceding one. In the printed editions, however, it is placed first, that is, before the preceding one, with a title of this kind: Τοῦ ἐν ἁγίοις, κ. τ. λ. Ἐπιστολὴ πρὸς Σεραπίωνα τὸν ἐπίσκοπον κατὰ τῶν λεγόντων, ὅτι ὁ Υἱὸς κτίσμα ἐστίν; "Of our holy father, etc. Letter to Serapion the bishop, against those who say that the Son is a created thing." See the introductory notice, page 516, no. 2.

(printed under page 320)

(2) ‹anchor: ἐνόμιζον καὶ› · call in col 608 (Greek only)

Felckm. 2 καὶ omittit. Mox Basil. Anglican. et Felckm. 2, et editi, γεγραφηκέναι. Ibid. Gobler. et Felckm. 1, ἐκατηγόρουν. Item ibid. Anglicanus, πολλὴν ἀσθένειαν. Paulo post Reg. et Seguerianus, γράψαι. Alii et editi, γράφειν.

Felckmann's 2 omits καί. Shortly after, the Basel and English manuscripts, Felckmann's 2 and the printed editions have γεγραφηκέναι. In the same place the Goblerianus and Felckmann's 1 have ἐκατηγόρουν. Also in the same place the English manuscript has πολλὴν ἀσθένειαν. A little after, the Regius and the Seguerianus have γράψαι; the others and the printed editions, γράφειν.

(printed under page 320)

Page

running head: [S. ATHANASII OPP.] PARS I. — HISTORICA ET DOGMATICA. (left part cut off at the image edge)
marginal letters: A ‹χεται ὥρα›; B ‹τον, τὸ Πνεῦμα τῆς ἀληθείας›; C ‹ΤΟΥ ΑΥΤΟΥ (the title)›; D (printed beside the footnotes, not beside this column's text)
old-edition numerals: (none)

PG 26:609

ἐποίησα καὶ τοῦτο θαῤῥῶν, ὅτι συνείδησιν ἔχων ἀγαθὴν, εἴ τι καὶ ἐν τούτοις παραλέλειπται, ἀναπληρώσεις. Οἱ Ἀρειανοὶ, εἰς ἑαυτοὺς στραφέντες, καὶ μηδὲν πλέον ἢ ἔξωθεν ἑαυτῶν νοοῦντες κατὰ τοὺς Σαδδουκαίους, ἀνθρωπίνοις λογισμοῖς ἐξεδέξαντο τὴν θεόπνευστον Γραφήν. Ἀκούοντες γοῦν σοφίαν, καὶ ἀπαύγασμα, καὶ Λόγον εἶναι τοῦ Πατρὸς τὸν Υἱὸν, εἰώθασιν ἐπιλέγειν· Πῶς δύναται τοῦτο εἶναι; ὥσπερ οὐ δυναμένου εἶναι, ὃ μὴ δύνανται αὐτοὶ νοεῖν. Ὥρα γὰρ αὐτοὺς καὶ περὶ τοῦ παντὸς τοιαῦτα διανοεῖσθαι· Πῶς δύναται ἡ κτίσις, μὴ οὖσά ποτε, γενέσθαι; ἢ πῶς δύναται χοῦς γῆς πλασθῆναι λογικὸς ἄνθρωπος; ἢ πῶς τὸ φθαρτὸν ἄφθαρτον γενέσθαι; ἢ πῶς ἡ γῆ ἐπὶ θαλασσῶν τεθεμελίωται, καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτὴν ὁ Θεός; Καὶ λοιπὸν ἐπιλέγειν αὐτοὺς ἑαυτοῖς· « Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν· » ἵνα δηλονότι, φθειρομένων αὐτῶν, συμφθαρῇ καὶ ἡ τῆς αἱρέσεως αὐτῶν μανία.

I have done, and done it with confidence in this too: that, having a good conscience, you will fill up anything that has been left out even in these things. The Arians, having turned in upon themselves and understanding nothing more than what is outside themselves, after the manner of the Sadducees, have taken up the divinely inspired Scripture with human reasonings. So, hearing that the Son is the Wisdom and Radiance and Word of the Father, they are wont to add: "How can this be?", as though what they themselves cannot understand could not be. Then it is time for them to think such things about the universe as well: "How can creation, which once was not, come to be? Or how can dust of the earth be fashioned into a rational man? Or how can the corruptible become incorruptible? Or how is the earth founded upon the seas, and how did God prepare it upon the rivers?" (Ps. 23:2). And in the end it is time for them to add to themselves: "Let us eat and drink, for tomorrow we die" (1 Cor. 15:32), so that plainly, as they perish, the madness of their heresy too may perish along with them.

2. Τῶν μὲν οὖν Ἀρειανῶν θνητὸν καὶ φθαρτὸν τὸ τοιοῦτον φρόνημα· ὁ δὲ τῆς ἀληθείας λόγος, ὅνπερ ἔπρεπε καὶ αὐτοὺς διανοεῖσθαι, τοιοῦτός ἐστιν· Εἰ πηγὴ, καὶ φῶς, καὶ Πατήρ ἐστιν ὁ Θεὸς, οὐ θέμις εἰπεῖν οὔτε τὴν πηγὴν ξηρὰν, οὔτε τὸ φῶς χωρὶς αὐγῆς, οὔτε τὸν Θεὸν χωρὶς Λόγου, ἵνα μὴ ἄσοφος, καὶ ἄλογος, καὶ ἀφεγγὴς ᾖ ὁ Θεός. Ἀϊδίου τοιγαροῦν ὄντος τοῦ Πατρὸς, ἀνάγκη καὶ τὸν Υἱὸν ἀΐδιον εἶναι· ἃ γὰρ ἂν ἐν τῷ Πατρὶ νοήσωμεν, ταῦτα καὶ ἐν τῷ Υἱῷ εἶναι οὐκ ἀμφίβολον, λέγοντος αὐτοῦ τοῦ Κυρίου· « Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι, » καὶ τὰ ἐμὰ πάντα τοῦ Πατρός ἐστιν. Αἰώνιος γοῦν ἐστιν ὁ Πατήρ· αἰώνιός ἐστι καὶ ὁ Υἱός· δι' αὐτοῦ γὰρ οἱ αἰῶνες γεγόνασιν. Ὢν ἐστιν ὁ Πατήρ· ἀνάγκη καὶ ὁ Υἱὸς, « ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμὴν, » ὡς εἶπεν ὁ Παῦλος. Οὐ θέμις εἰπεῖν ἐπὶ Πατρὸς, Ἦν ποτε, ὅτε οὐκ ἦν· ἀθέμιτον εἰπεῖν ἐπὶ Υἱοῦ, Ἦν ποτε, ὅτε οὐκ ἦν. Παντοκράτωρ ἐστὶν ὁ Πατήρ· παντοκράτωρ ἐστὶ καὶ ὁ Υἱὸς, λέγοντος τοῦ Ἰωάννου· « Ὁ ὢν, ὁ ἦν, ὁ ἐρχόμενος, ὁ παντοκράτωρ. » Φῶς ἐστιν ὁ Πατὴρ, ἀπαύγασμα ὁ Υἱὸς καὶ φῶς ἀληθινόν. Ἀληθινὸς Θεὸς ὁ

2. Such, then, is the thinking of the Arians, mortal and corruptible; but the word of the truth, which they too ought to have pondered, is this. If God is fountain, and light, and Father, it is not lawful to say either that the fountain is dry, or that the light is without its brightness, or that God is without the Word, lest God be without wisdom, without reason, and without radiance. Since, therefore, the Father is eternal, the Son too must needs be eternal; for whatever we conceive in the Father, that too is beyond doubt in the Son, since the Lord Himself says: "All things that the Father has are mine" (John 16:15), and all that is mine is the Father's. So the Father is eternal; the Son too is eternal, for through Him the ages came to be. The Father is He Who is; of necessity the Son also is "He Who is over all, God blessed for ever. Amen," as Paul said (Rom. 9:5). It is not lawful to say of the Father, "There was once when He was not"; it is unlawful to say of the Son, "There was once when He was not." The Father is Almighty; the Son too is Almighty, since John says: "He Who is, Who was, Who is to come, the Almighty" (Rev. 1:8). The Father is light; the Son is radiance and true light. True God is the

Editors' notes and page, col. 609

Footnotes

(3) ‹anchor: not visible in the page foot› · call in col 609 (Greek only; a variant note on the Greek)

Sic Regius et Seguerian. At alii et editi, διεδέξαντο.

So the Regius and the Seguerianus. But the others and the printed editions have διεδέξαντο.

(printed under page 321)

(4) ‹anchor: not visible in the page foot› · call in col 609 (Greek only)

Gobler. et Felckm. 1, λέγειν. Mox haec verba, ὥσπερ οὐ δυναμένου εἶναι, absunt ab Anglican. et Ottob.

The Goblerianus and Felckmann's 1 have λέγειν. Shortly after, the words ὥσπερ οὐ δυναμένου εἶναι are absent from the English manuscript and the Ottobonianus.

(printed under page 321)

(5) ‹anchor: not visible in the page foot› · call in col 609 (Greek only)

Regius ἀποθνήσκωμεν. Item ibidem Regius, Seguer. Goblerian. et Felckmanni 1, δηλονότι. Caeteri et editi, δῆλον ἂν εἴη, ὅτι. Mox Regius συμφθαρῇ. Alii editique, συμφθαρήσεται.

The Regius has ἀποθνήσκωμεν. Likewise in the same place the Regius, the Seguerianus, the Goblerianus and Felckmann's 1 have δηλονότι; the rest and the printed editions, δῆλον ἂν εἴη, ὅτι. Shortly after, the Regius has συμφθαρῇ; the others and the printed editions, συμφθαρήσεται.

(printed under page 321)

(6) ‹anchor: καὶ ἀφεγγής› · call in col 609 (Greek only)

Basiliens. Felckm. 2 et editio Commel. ἀφεγγὴς omittunt. Ibidem ἢ abest a Reg. et Seguer.

The Basel manuscript, Felckmann's 2 and Commelin's edition omit ἀφεγγής. In the same place ἤ is absent from the Regius and the Seguerianus.

(printed under page 321)

(7) ‹anchor: τοῦ Πατρός ἐστιν› · call in col 609 (Greek only)

Haec verba, καὶ τὰ ἐμὰ πάντα τοῦ Πατρός ἐστι, quae habent Reg. Seguerian. Anglican. Gobler. et Felc. 1, ac legit Nannius, desunt in aliis et editis. Paulo post καὶ abest a Reg. et Seguerian.

The words καὶ τὰ ἐμὰ πάντα τοῦ Πατρός ἐστι, which the Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's 1 have, and which Nannius read, are missing in the others and the printed editions. A little after, καί is absent from the Regius and the Seguerianus.

(printed under page 321)

(8) ‹anchor: ἐστιν ὁ Πατήρ› · call in col 609 (Greek only)

Haec verba, ὁ Πατήρ· ἀνάγκη καὶ ὁ Υἱὸς, ὁ ὤν, desunt in Regio, et Seguer. Ibidem in Regio, Segueriano, ac editis scribitur, ὧν ἐστι : sed mendum est, ut videtur, scribendumque, ὤν ἐστιν ὁ Πατήρ, ut exigit sensus. Mox Regius, Seguerianus, Goblerianus et Felckmanni primus habent, ὡς εἶπεν ὁ Παῦλος. Alii et editi, ὡς εἶπεν ὁ Ἀπόστολος. Ibidem post θέμις, Regius, Seguerian. Gobler. et Felckm. primus. οὖν omittunt : at alii et editi addunt. Mox item Regius, Seguerian. Goblerian. et Felckm. 1, omittunt haec verba, οὐδὲ ἐπὶ Υἱοῦ, quae in aliis et editis habentur post, ἐπὶ Πατρός. Quae sequuntur ibidem, ἀθέμιτον εἰπεῖν ἐπὶ Υἱοῦ, Ἦν ποτε, ὅτε οὐκ ἦν ex ms. Regio restituimus.

The words ὁ Πατήρ· ἀνάγκη καὶ ὁ Υἱός, ὁ ὤν are missing in the Regius and the Seguerianus. In the same place the Regius, the Seguerianus and the printed editions write ὧν ἐστι; but this seems to be an error, and we should write ὤν ἐστιν ὁ Πατήρ, as the sense requires. Shortly after, the Regius, the Seguerianus, the Goblerianus and Felckmann's first have ὡς εἶπεν ὁ Παῦλος; the others and the printed editions, ὡς εἶπεν ὁ Ἀπόστολος. In the same place, after θέμις, the Regius, the Seguerianus, the Goblerianus and Felckmann's first omit οὖν, but the others and the printed editions add it. Shortly after, likewise, the Regius, the Seguerianus, the Goblerianus and Felckmann's 1 omit the words οὐδὲ ἐπὶ Υἱοῦ, which the others and the printed editions have after ἐπὶ Πατρός. What follows in the same place, ἀθέμιτον εἰπεῖν ἐπὶ Υἱοῦ, Ἦν ποτε, ὅτε οὐκ ἦν, we have restored from the Regius manuscript.

(printed under page 321)

(9) ‹anchor: ἀνάγκη› · call in col 609 (Greek only)

Forte ἀνάγκῃ.

Perhaps ἀνάγκῃ ("of necessity").

(printed under page 321)

(10) ‹anchor: ἐστὶ καί› · call in col 609 (Greek only)

Καὶ deest in Reg. Seguerian. Goblerian. et Felc. 1. Ibidem Goblerianus, et Felckmanni primus, λέγοντος τοῦ Ἰωάννου, Ὁ ὤν, etc. Alii mss., λέγοντος τοῦ Ἰωάννου, τάδε λέγει, Ὁ ὤν, etc. Editi λέγοντος τοῦ Ἰωάννου, τόδε λέγει, Ὁ ὤν, etc.

Καί is missing in the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. In the same place the Goblerianus and Felckmann's first have λέγοντος τοῦ Ἰωάννου, Ὁ ὤν, etc. Other manuscripts have λέγοντος τοῦ Ἰωάννου, τάδε λέγει, Ὁ ὤν, etc. The printed editions have λέγοντος τοῦ Ἰωάννου, τόδε λέγει, Ὁ ὤν, etc.

(printed under page 321)

Footnotes

(12) ‹anchor: not visible in the page foot› · call in col 610

Psal. XXIII, 2.

Psalm 23(24):2.

(printed under page 321)

(13) ‹anchor: not visible in the page foot› · call in col 610

I Cor. XV, 32.

1 Corinthians 15:32.

(printed under page 321)

(14) ‹anchor: mea sunt› · call in col 610

Joan. XVI, 15.

John 16:15.

(printed under page 321)

(15) ‹anchor: facta sunt saecula› · call in col 610

Hebr. I, 2.

Hebrews 1:2.

(printed under page 321)

(16) ‹anchor: ut ait Paulus› · call in col 610

Rom. IX, 5.

Romans 9:5.

(printed under page 321)

Footnotes

(17) ‹anchor: not visible in the page foot› · call in col 611

Apoc. I, 8.

Revelation 1:8.

(printed under page 322)

(18) ‹anchor: not visible in the page foot› · call in col 611

I Joan. V, 20.

1 John 5:20.

(printed under page 322)

(19) ‹anchor: not visible in the page foot› · call in col 611

Joan. X, 30.

John 10:30.

(printed under page 322)

(20) ‹anchor: not visible in the page foot› · call in col 611

Joan. XIV, 9.

John 14:9.

(printed under page 322)

(21) ‹anchor: gloriam Dei› · call in col 611

Psal. XVIII, 2.

Psalm 18(19):2.

(printed under page 322)

(22) ‹anchor: plenitudo ejus› · call in col 611

Psal. XXIII, 1.

Psalm 23(24):1.

(printed under page 322)

(23) ‹anchor: vidit et fugit› · call in col 611

Psal. CXIII, 3.

Psalm 113(114):3.

(printed under page 322)

(24) ‹anchor: faciuntque verbum ejus› · call in col 611

Psal. CII, 20.

Psalm 102(103):20.

(printed under page 322)

(25) ‹anchor: suum non servaverunt› · call in col 611

Jud. 6.

Jude 6.

(printed under page 322)

(26) ‹anchor: in conspectu ejus› · call in col 611

Job xxv, 5.

Job 25:5.

(printed under page 322)

Page

other: facing Latin version, not set (Greek on this page is column 612)

PG 26:612

Πατὴρ, ἀληθινὸς Θεὸς ὁ Υἱός· οὕτω γὰρ ὁ Ἰωάννης ἔγραφεν· « Ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ Υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. Οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς, καὶ ζωὴ ἡ αἰώνιος. » Καὶ ὅλως οὐδέν ἐστιν, ὧν ἔχει ὁ Πατὴρ, ὃ μὴ τοῦ Υἱοῦ ἐστι. Διὰ τοῦτο γὰρ ὁ Υἱὸς ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ· ἐπειδὴ τὰ τοῦ Πατρὸς, ταῦτα ἐν τῷ Υἱῷ ἐστι, καὶ πάλιν ταῦτα ἐν τῷ Πατρὶ νοεῖται. Οὕτω νοεῖται καὶ τὸ, « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· » ἐπειδὴ οὐκ ἄλλα ἐν τούτῳ, καὶ ἄλλα ἐν τῷ Υἱῷ· ἀλλὰ τὰ ἐν τῷ Πατρὶ, ταῦτα ἐν τῷ Υἱῷ ἐστι. Καὶ ἃ βλέπεις δὲ ἐν τῷ Πατρὶ, ἐπειδὴ βλέπεις ἐν τῷ Υἱῷ, νοεῖται καλῶς τὸ, « Ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν Πατέρα. »

Father; true God is the Son. For so John wrote: "We are in Him Who is true, in His Son Jesus Christ. He is the true God, and eternal life" (1 John 5:20). And in a word there is nothing of what the Father has that is not the Son's. For this is why the Son is in the Father and the Father in the Son: because the things of the Father are in the Son, and again these same are understood in the Father. So too is understood the saying, "I and the Father are one" (John 10:30): because there are not some things in this One and other things in the Son, but the things in the Father are the very things in the Son. And since what you see in the Father you see in the Son, the saying is rightly understood, "He who has seen me has seen the Father" (John 14:9).

3. Τούτων δὲ οὕτω δεικνυμένων, ἀσεβής ἐστιν ὁ λέγων κτίσμα εἶναι τὸν Υἱόν. Ἀναγκασθήσεται γὰρ εἰπεῖν κτίσμα καὶ τὴν πηγὴν βρύουσαν, κτίσμα τὴν σοφίαν, τὸν Λόγον, ἐν ᾧ ἐστι πάντα τὰ τοῦ Πατρός. Ἄλλως τε καὶ ἀπὸ τούτων ἄν τις ἴδοι τὸ σαθρὸν τῆς αἱρέσεως τῶν Ἀρειομανιτῶν. Ὧν ἐσμεν ὅμοιοι, καὶ τὴν ταυτότητα ἔχομεν τούτων, καὶ ὁμοούσιοί ἐσμεν· ἄνθρωποι γοῦν ὅμοιοι καὶ ταυτότητα ἔχοντες, ὁμοούσιοί ἐσμεν ἀλλήλων. Τὸ αὐτὸ γὰρ πᾶσι, τὸ θνητὸν, τὸ φθαρτὸν, τὸ τρεπτὸν, τὸ ἐκ μὴ ὄντων. Καὶ ἄγγελοι δὲ πρὸς ἑαυτοὺς, καὶ τὰ ἄλλα πάντα, ὡσαύτως ὁμοφυῆ ἐστιν ἀλλήλων. Οὐκοῦν ἐρευνάτωσαν οἱ περίεργοι, εἰ ἔστι τις ὁμοιότης πρὸς τὸν Υἱὸν τοῖς κτίσμασιν· ἢ τὰ ἐν τῷ Υἱῷ δύνανται εὑρεῖν ἐν τοῖς γενητοῖς, ἵνα καὶ κτίσμα τολμήσωσιν εἰπεῖν τὸν τοῦ Θεοῦ Λόγον. Ἀλλ' οὐκ ἂν εὕροιεν οἱ πάντα προπετεῖς καὶ πλανώμενοι περὶ τὴν εὐσέβειαν. Ἐν μὲν γὰρ τοῖς κτίσμασιν οὐδέν ἐστι παντοκράτωρ, καὶ οὐδὲν παρὰ τοῦ ἑτέρου κρατεῖται. Ἕκαστον γὰρ αὐτοῦ ἐστι τοῦ Θεοῦ. « Οἱ » μὲν γὰρ « οὐρανοὶ διηγοῦνται δόξαν Θεοῦ· ἡ δὲ γῆ τοῦ Κυρίου ἐστὶ καὶ τὸ πλήρωμα αὐτῆς· ἡ θάλασσα εἶδε καὶ ἔφυγε. » Καὶ τὰ πάντα δοῦλα τοῦ πεποιηκότος ἐστὶ, ποιοῦντα τὸν λόγον αὐτοῦ, καὶ ὑπακούοντα τῷ προστάγματι αὐτοῦ. Ὁ δὲ Υἱὸς παντοκράτωρ ἐστὶν, ὡς ὁ Πατήρ· καὶ τοῦτο γέγραπται, καὶ δέδεικται. Πάλιν τε ἐν τοῖς κτίσμασιν οὐδέν ἐστιν ἄτρεπτον τῇ φύσει. Τῶν γὰρ ἀγγέλων τινὲς οὐκ ἐτήρησαν τὴν ἰδίαν τάξιν· καὶ « ἄστρα οὐ καθαρὰ ἐνώπιον αὐτοῦ· » καὶ ὁ μὲν διάβολος ἔπεσεν ἀπ' οὐρανοῦ· ὁ δὲ Ἀδὰμ παρέβη· καὶ πάντα ἀλλοιούμενά ἐστιν. Ὁ δὲ Υἱὸς ἄτρεπτός ἐστι καὶ ἀναλλοίωτος, ὡς ὁ Πατήρ. Καὶ τοῦτο ὁ Παῦλος ὑπέμνησεν ἐκ τοῦ ἑκατοστοῦ καὶ πρώτου ψαλμοῦ

3. These things being thus shown, he is impious who says that the Son is a creature. For he will be forced to call the gushing fountain too a creature, a creature the Wisdom, the Word, in Whom are all the things of the Father. Besides, from these things one may see the rottenness of the heresy of the Ariomaniacs. Those to whom we are like, and whose identity [of nature] we have, with them we are also consubstantial: so we men, being alike and having identity, are consubstantial with one another. For the same things belong to all: the mortal, the corruptible, the changeable, the being from nothing. And angels too among themselves, and all other things likewise, are of one nature with one another. Let the busybodies, then, search out whether creatures have any likeness to the Son, or whether they can find in things that have come to be what is in the Son, so that they may dare to call the Word of God a creature as well. But they would not find it, they who are rash in all things and astray concerning godliness. For among creatures nothing is almighty, and nothing is ruled by another; each belongs to God Himself. For "the heavens declare the glory of God" (Ps. 18:2); and "the earth is the Lord's, and the fulness thereof" (Ps. 23:1); "the sea saw and fled" (Ps. 113:3). And all things are slaves of the One Who made them, doing His word and obeying His command (Ps. 102:20). But the Son is Almighty, as the Father is; and this has been written, and has been shown. Again, among creatures nothing is unchangeable by nature. For some of the angels did not keep their own rank (Jude 6), and "the stars are not pure in His sight" (Job 25:5); the devil fell from heaven, and Adam transgressed; and all things are subject to alteration. But the Son is unchangeable and unalterable, as the Father is. And Paul called this to mind from the hundred and first Psalm

Editors' notes and page, col. 612

Footnotes

(11) ‹anchor: not visible in the page foot› · call in col 612 (Greek only; a variant note on the Greek)

Ἡ deest in Regio, Seguer. Gobler. et Felckmanni primo.

Ἡ is missing in the Regius, the Seguerianus, the Goblerianus and Felckmann's first.

(printed under page 322)

(12) ‹anchor: not visible in the page foot› · call in col 612 (Greek only)

Basil. Felckm. secundus anonymus, et editio Commeliniana, καὶ omittunt.

The Basel manuscript, Felckmann's second, the anonymous one, and the Commelin edition omit καί.

(printed under page 322)

(13) ‹anchor: not visible in the page foot› · call in col 612 (Greek only)

Sic Regius et Seguer. At alii et editi δὲ et ἐπειδὴ omittunt. Ibidem καὶ ante νοεῖται deest in Reg. Seguer. Gobler. et Felc. 1.

So the Regius and the Seguerianus. But the others and the printed editions omit δέ and ἐπειδή. In the same place καί before νοεῖται is missing in the Regius, the Seguerianus, the Goblerianus and Felckmann's 1.

(printed under page 322)

(14) ‹anchor: not visible in the page foot› · call in col 612 (Greek only)

Εἶναι abest a Reg. Seguerian. Goblerian. et Felc. 1. Mox post εἰπεῖν, Reg. et Seguer. omittunt κτίσμα.

Εἶναι is absent from the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. Shortly after, following εἰπεῖν, the Regius and the Seguerianus omit κτίσμα.

(printed under page 322)

(15) ‹anchor: not visible in the page foot› · call in col 612 (Greek only)

Sic Regius et Seguer. At Ottobon., ἀπὸ τούτων ἴδοι τις. Caeteri et editi, ἀπὸ τούτων μάλιστα ἴδοι τό, etc. Ibidem Regius et Seguerian., αἱρέσεως τῶν Ἀρειανῶν.

So the Regius and the Seguerianus. But the Ottobonianus has ἀπὸ τούτων ἴδοι τις; the rest and the printed editions, ἀπὸ τούτων μάλιστα ἴδοι τό, etc. In the same place the Regius and the Seguerianus have αἱρέσεως τῶν Ἀρειανῶν.

(printed under page 322)

(16) ‹anchor: not visible in the page foot› · call in col 612 (Greek only)

Felckm. 2, et editi, τὴν ταυτότητα. Mox τὸ φθαρτὸν abest a Gobler. Felc. 1, Reg. et Seguer.

Felckmann's 2 and the printed editions have τὴν ταυτότητα. Shortly after, τὸ φθαρτόν is absent from the Goblerianus, Felckmann's 1, the Regius and the Seguerianus.

(printed under page 322)

(17) ‹anchor: Καὶ ἄγγελοι› · call in col 612 (Greek only)

Ita Regius, Seguer. Gobl. et Felc. 1. At alii et editi, ἀγγέλοις. Ibid. Reg. et Seguer., τὰ ἄλλα πάντα. Caeteri et editi, τὰ ἄλλα δὲ πάντα.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. But the others and the printed editions have ἀγγέλοις. In the same place the Regius and the Seguerianus have τὰ ἄλλα πάντα; the rest and the printed editions, τὰ ἄλλα δὲ πάντα.

(printed under page 322)

(18) ‹anchor: τοῦ Θεοῦ Λόγον› · call in col 612 (Greek only)

Regius et Seguer., Θεοῦ Υἱόν.

The Regius and the Seguerianus have Θεοῦ Υἱόν.

(printed under page 322)

(19) ‹anchor: Ἕκαστον γὰρ αὐτοῦ› · call in col 612 (Greek only)

Reg. Seguer. Anglican. Gobler. et Felck. 1, ἑαυτοῦ. Iidem (praeter Anglic.) omittunt τοῦ Θεοῦ.

The Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's 1 have ἑαυτοῦ. The same (except the English manuscript) omit τοῦ Θεοῦ.

(printed under page 322)

(20) ‹anchor: Πάλιν τε› · call in col 612 (Greek only)

Sic Reg. et Seguer. In aliis vero et editis deest τε.

So the Regius and the Seguerianus. In the others and the printed editions τε is missing.

(printed under page 322)

Page

running head: [PA]RS I. — HISTORICA ET DOGMATICA. 612 (left end cut off in the image)
marginal letters: A Πατὴρ, ἀληθινὸς Θεὸς ὁ Υἱός; B γὰρ εἰπεῖν κτίσμα καὶ τὴν πηγὴν; C προπετεῖς καὶ πλανώμενοι; D ἐστι καὶ ἀναλλοίωτος
old-edition numerals: (none)

PG 26:613

λέγων· « Καὶ σὺ κατ' ἀρχὰς, Κύριε, τὴν γῆν ἐθεμελίωσας· καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί. Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμενεῖς· καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον ἀλλάξεις αὐτοὺς, καὶ ἀλλαγήσονται· σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. » Καὶ πάλιν λέγει· « Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον· ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας. »

saying: "And Thou, Lord, in the beginning didst found the earth, and the heavens are the works of Thy hands. They shall perish, but Thou shalt remain; and all shall grow old like a garment, and like a cloak Thou shalt change them, and they shall be changed; but Thou art the same, and Thy years shall not fail" (Heb. 1:10–12). And again he says: "Jesus Christ yesterday and today, the same also for ever" (Heb. 13:8).

4. Καὶ πάλιν τὰ γενητὰ πάντα οὐκ ἦν, καὶ γέγονε. Τὴν γὰρ γῆν, ὡς οὐδὲν, ἐποίησε· καὶ, « ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα· » καὶ ποιήματα δέ ἐστι καὶ κτίσματα· διὰ τοῦτο γὰρ καὶ ἀρχὴν ἔχει τοῦ γενέσθαι. « Ἐν ἀρχῇ » γὰρ « ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, » καὶ πάντα τὰ ἐν αὐτοῖς· καὶ πάλιν· « Ἡ χείρ μου ἐποίησε ταῦτα πάντα. » Ὁ δὲ Υἱὸς ὤν ἐστι καὶ ἐπὶ πάντων Θεὸς, ὡς ὁ Πατήρ· καὶ τοῦτο οὕτω δέδεικται· καὶ οὐ ποιούμενός ἐστιν, ἀλλὰ ποιῶν· καὶ οὐ κτιζόμενος, ἀλλὰ κτίζων καὶ ποιῶν τὰ ἔργα τοῦ Πατρός. Δι' αὐτοῦ γὰρ οἱ αἰῶνες γεγόνασι· καὶ πάντα δι' αὐτοῦ ἐγένετο· καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· ὡς δὲ Ἀπόστολος ἐδίδαξε τὸ ἐν τῷ ψαλμῷ, αὐτὸς κατ' ἀρχὰς τὴν γῆν ἐθεμελίωσε, καὶ ἔργα τῶν χειρῶν αὐτοῦ εἰσιν οἱ οὐρανοί. Καὶ πάλιν τῶν κτισμάτων οὐδέν ἐστι τῇ φύσει Θεός· ἀλλ' ἕκαστον τῶν γενομένων ὃ καὶ γέγονε, τοῦτο καὶ ἐκλήθη· τὸ μὲν οὐρανὸς, ἄλλο δὲ γῆ· καὶ οἱ μὲν φωστῆρες, τὰ δὲ ἄστρα· καὶ ἄλλα θάλασσα, καὶ ἄβυσσοι, καὶ τετράποδα· καὶ λοιπὸν, ἄνθρωπος· καὶ πρὸ τούτων ἄγγελοι, καὶ ἀρχάγγελοι, χερουβὶμ, σεραφὶμ, καὶ δυνάμεις, ἀρχαὶ, ἐξουσίαι, κυριότητες, παράδεισος· καὶ οὕτως ἕκαστον διαμένει. Εἰ δὲ καὶ θεοί τινες ἐκλήθησαν, ἀλλ' οὐ τῇ φύσει, ἀλλὰ τῇ μετουσίᾳ τοῦ Υἱοῦ. Οὕτω γὰρ καὶ αὐτὸς εἶπεν· « Εἰ ἐκείνους εἶπε θεοὺς, πρὸς οὓς ὁ Λόγος τοῦ Θεοῦ ἐγένετο. » Διὸ, μὴ ὄντες τῇ φύσει θεοὶ, ἔστιν ὅτε τινὲς τρέπονται, ἀκούοντες· « Ἐγὼ εἶπα· Θεοί ἐστε καὶ υἱοὶ Ὑψίστου πάντες· Ὑμεῖς δὲ, ὡς ἄνθρωποι, ἀποθνήσκετε. » Τοιοῦτος ἦν ὁ ἀκούσας· « Σὺ δὲ εἶ ἄνθρωπος, καὶ οὐ Θεός. » Ὁ δὲ Υἱὸς Θεὸς ἀληθινός ἐστιν, ὡς ὁ Πατήρ. Ἐν αὐτῷ γάρ ἐστιν, καὶ ὁ

4. And again, all things that have come to be once were not, and came to be. For He made the earth as nothing; and He is "the One Who calls the things that are not as though they were" (Rom. 4:17); and they are works and creatures, for this is why they have also a beginning of their coming to be. For "in the beginning God made the heaven and the earth" (Gen. 1:1), and all things in them; and again: "My hand made all these things" (Isa. 66:2). But the Son is He Who is, and God over all, as the Father is; and this has been so shown. And He is not one being made, but One Who makes; not one being created, but One Who creates and does the works of the Father. For through Him the ages came to be, and all things came to be through Him, and without Him not even one thing came to be (John 1:3); and, as the Apostle taught the saying in the Psalm, He in the beginning founded the earth, and the heavens are the works of His hands (Heb. 1:10; Ps. 101:26). And again, none of the creatures is God by nature; but each of the things that have come to be is also called what it has come to be: one heaven, another earth; some luminaries, others stars; and others sea, and deeps, and four-footed beasts; and last, man; and before these, angels and archangels, cherubim, seraphim, and powers, principalities, authorities, dominions, paradise; and so each remains. And if some too were called gods, yet it was not by nature but by participation in the Son. For so He Himself said: "If He called them gods, to whom the Word of God came" (John 10:35). Therefore, not being gods by nature, some at times are changed, hearing: "I said: You are gods, and all sons of the Most High; but you shall die like men" (Ps. 81:6–7). Such was he who heard: "But you are a man, and not God" (Ezek. 28:2). But the Son is true God, as the Father is. For He is in Him, and the

Editors' notes and page, col. 613

Footnotes

(21) ‹anchor: not visible in the page foot› · call in col 613 (Greek only; a variant note on the Greek)

Gobler. et Felc. 1, ἐκ τοῦ Δαβὶδ λαβὼν τὴν χρῆσιν. Paulo post Reg. et Seguer., διαμενεῖς, et infra, ἀλλάξεις, ubi alii et editi, διαμένεις, et ἑλίξεις.

The Goblerianus and Felckmann's 1 have ἐκ τοῦ Δαβὶδ λαβὼν τὴν χρῆσιν. A little after, the Regius and the Seguerianus have διαμενεῖς, and below, ἀλλάξεις, where the others and the printed editions have διαμένεις and ἑλίξεις.

(printed under page 323)

(22) ‹anchor: not visible in the page foot› · call in col 613 (Greek only)

Reg. Seguer. Gobler. et Felck. 1, omittunt Καὶ πάλιν λέγει. Mox pro Καὶ πάλιν, Reg. et Seg. habent Πάλιν τε.

The Regius, the Seguerianus, the Goblerianus and Felckmann's 1 omit Καὶ πάλιν λέγει. Shortly after, for Καὶ πάλιν, the Regius and the Seguerianus have Πάλιν τε.

(printed under page 323)

(23) ‹anchor: not visible in the page foot› · call in col 613 (Greek only)

Sic Reg. et Seguer. In Anglic. καὶ deest : alii et editi δὲ omittunt. Mox ibid. Reg. et Seguer., τοῦ γίνεσθαι.

So the Regius and the Seguerianus. In the English manuscript καί is missing; the others and the printed editions omit δέ. Shortly after, in the same place, the Regius and the Seguerianus have τοῦ γίνεσθαι.

(printed under page 323)

(24) ‹anchor: not visible in the page foot› · call in col 613 (Greek only)

Πάλιν deest in Gobleriano et Felckmanni primo. Ibidem Basil., ἐποίησε τὰ πάντα. Mox Reg. et Seguer., ὢν ἐστιν ἐπὶ πάντων Θεὸς, ὡς Πατήρ.

Πάλιν is missing in the Goblerianus and Felckmann's first. In the same place the Basel manuscript has ἐποίησε τὰ πάντα. Shortly after, the Regius and the Seguerianus have ὢν ἐστιν ἐπὶ πάντων Θεός, ὡς Πατήρ.

(printed under page 323)

(25) ‹anchor: not visible in the page foot› · call in col 613 (Greek only)

Sic Reg. Seguer. Anglic. Gobler. et Felc. 1. In aliis et editis deest τοῦτο. Ibid. Reg. et Seguer., καὶ οὐ ποιούμενος : alii et editi, ὡς οὐ, etc.

So the Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's 1. In the others and the printed editions τοῦτο is missing. In the same place the Regius and the Seguerianus have καὶ οὐ ποιούμενος; the others and the printed editions, ὡς οὐ, etc.

(printed under page 323)

(26) ‹anchor: not visible in the page foot› · call in col 613 (Greek only)

Ita Reg. et Seguer. At Gobler. et Felck. 1, ὡς καὶ ὁ Ἀπόστολος ἔδειξε· Αὐτὸς κατ' ἀρχὰς, Κύριε. Alii et editi pro δέ, habent καί, et τὰ pro τό, et Κύριε post αὐτός, iidemque cum Goblerian. et Felc. 1, habent ἐθεμελίωσας et χειρῶν σου.

So the Regius and the Seguerianus. But the Goblerianus and Felckmann's 1 have ὡς καὶ ὁ Ἀπόστολος ἔδειξε· Αὐτὸς κατ' ἀρχάς, Κύριε. The others and the printed editions have καί for δέ, τά for τό, and Κύριε after αὐτός; and the same, with the Goblerianus and Felckmann's 1, have ἐθεμελίωσας and χειρῶν σου.

(printed under page 323)

(27) ‹anchor: ὃ καὶ γέγονε› · call in col 613 (Greek only)

Regius, Seguerianus, Goblerianus, et Felckmanni primus, καὶ omittunt.

The Regius, the Seguerianus, the Goblerianus and Felckmann's first omit καί.

(printed under page 323)

(28) ‹anchor: ἄλλο δὲ γῆ› · call in col 613 (Greek only)

Sic Reg. et Seguer. Alii vero et editi, τὸ δὲ γῆ, οἱ δὲ φωστῆρες. Mox Reg. et Seguerian., θάλασσαι καὶ ἄβυσσος. Gobler. et Felckm. 1, ἄστρα καὶ θάλασσαι.

So the Regius and the Seguerianus. The others and the printed editions have τὸ δὲ γῆ, οἱ δὲ φωστῆρες. Shortly after, the Regius and the Seguerianus have θάλασσαι καὶ ἄβυσσος; the Goblerianus and Felckmann's 1, ἄστρα καὶ θάλασσαι.

(printed under page 323)

(29) ‹anchor: καὶ ἀρχάγγελοι› · call in col 613 (Greek only)

Regius et Seguer. omittunt, καὶ et σεραφὶμ καί. In Ottob. autem deest, ἀρχάγγελοι et σεραφίμ.

The Regius and the Seguerianus omit καί and σεραφὶμ καί. In the Ottobonianus, however, ἀρχάγγελοι and σεραφίμ are missing.

(printed under page 323)

(30) ‹anchor: τινες ἐκλήθησαν› · call in col 613 (Greek only)

Sic Reg. Seguer. Goblerian. et Felc. 1, ut et legit Nannius. Alii vero et editi, Καὶ θεοὶ δέ τινες. Mox Reg. et Seguer., τῇ μετουσίᾳ. At alii et editi, τῇ omittunt. Ibidem in Reg. et Seguer., καὶ ante αὐτός.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1, as Nannius also read. The others and the printed editions have Καὶ θεοὶ δέ τινες. Shortly after, the Regius and the Seguerianus have τῇ μετουσίᾳ; but the others and the printed editions omit τῇ. In the same place the Regius and the Seguerianus have καί before αὐτός.

(printed under page 323)

(31) ‹anchor: Θεοῦ ἐγένετο› · call in col 613 (Greek only)

Ita Regius et Seguerianus, ut et legitur Joan. X, 35. Caeteri et editi, τοῦ omittunt. Mox post Διό, Regius et Seguerian., καὶ addunt. Ibidem paulo post sic habent Basiliensis, Anglicanus, Regius et Ottobon., ἔστιν ὅτε τινὲς τρέπονται ἀκούοντες. Gobl. vero et Felck. 1, ἔστιν ὅτε τινὲς τρέποντες ἀκούοντες. Sic item Seguerianus, sed ὅτι additum est secunda manu pro ὅτε, quod aberat. Editi, ἔστιν ὅτε τρέπονται ἀκούοντες.

So the Regius and the Seguerianus, as it is also read in John 10:35. The rest and the printed editions omit τοῦ. Shortly after, following Διό, the Regius and the Seguerianus add καί. A little further on in the same place the Basel, the English, the Regius and the Ottobonianus have ἔστιν ὅτε τινὲς τρέπονται ἀκούοντες. The Goblerianus and Felckmann's 1 have ἔστιν ὅτε τινὲς τρέποντες ἀκούοντες. So too the Seguerianus, but there ὅτι has been added by a second hand for ὅτε, which was missing. The printed editions have ἔστιν ὅτε τρέπονται ἀκούοντες.

(printed under page 323)

Footnotes

(27) ‹anchor: not visible in the page foot› · call in col 614

Hebr. I, 10-12.

Hebrews 1:10–12.

(printed under page 323)

(28) ‹anchor: not visible in the page foot› · call in col 614

Hebr. XIII, 8.

Hebrews 13:8.

(printed under page 323)

(29) ‹anchor: not visible in the page foot› · call in col 614

Rom. IV, 17.

Romans 4:17.

(printed under page 323)

(30) ‹anchor: not visible in the page foot› · call in col 614

Genes. i, 1.

Genesis 1:1.

(printed under page 323)

(31) ‹anchor: not visible in the page foot› · call in col 614

Isa. lxvi, 2.

Isaiah 66:2.

(printed under page 323)

(32) ‹anchor: not visible in the page foot› · call in col 614

Hebr. I, 2.

Hebrews 1:2.

(printed under page 323)

(33) ‹anchor: not visible in the page foot› · call in col 614

Joan. I, 3.

John 1:3.

(printed under page 323)

(34) ‹anchor: not visible in the page foot› · call in col 614

Hebr. I, 10; Psal. CI, 26.

Hebrews 1:10; Psalm 101(102):26.

(printed under page 323)

(35) ‹anchor: sermo Dei factus est› · call in col 614

Joan. X, 35.

John 10:35.

(printed under page 323)

(36) ‹anchor: sicut homines, morimini› · call in col 614

Psal. LXXXI, 6.

Psalm 81(82):6.

(printed under page 323)

PG 26:615

Editors' notes and page, col. 615

Footnotes

(37) ‹anchor: not visible in the page foot› · call in col 615

Psal. XLIV, 7.

Psalm 44(45):7.

(printed under page 324)

(38) ‹anchor: not visible in the page foot› · call in col 615

Isa. XLV, 14, 15.

Isaiah 45:14–15.

(printed under page 324)

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Joan. XIV, 10.

John 14:10.

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Joan. XVI, 15.

John 16:15.

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Page

other: facing Latin version, not set

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Πατὴρ ἐν τῷ Υἱῷ· καὶ ὁ μὲν Ἰωάννης ἔγραψεν, ὡς δέδεικται· ὁ δὲ Δαβὶδ ψάλλει· «Ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου·» καὶ ὁ προφήτης δὲ Ἡσαΐας βοᾷ· «Ἐκοπίασεν Αἴγυπτος καὶ ἐμπορία Αἰθιόπων· καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καὶ ἀκολουθήσουσιν οἱ ὀπίσω σου δεδεμένοι χειροπέδαις, καὶ προσκυνήσουσί σοι, ὅτι ἐν σοὶ ὁ Θεός. Σὺ γὰρ εἶ ὁ Θεὸς τοῦ Ἰσραὴλ, καὶ οὐκ ᾔδειμεν.» Τίς δή ἐστιν ὁ Θεὸς, ἐν ᾧ ὁ Θεὸς, εἰ μὴ ὁ Υἱὸς ὁ λέγων· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν;»

the Father in the Son; and John wrote this, as has been shown. And David sings: "Thy throne, O God, is for ever and ever; a sceptre of uprightness is the sceptre of Thy kingdom" (Ps. 44:7); and the prophet Isaiah too cries out: "Egypt has laboured, and the merchandise of the Ethiopians; and the Sabaeans, men of stature, shall pass over to you, and they shall follow behind you bound in fetters, and they shall worship you, because God is in you. For Thou art the God of Israel, and we knew it not" (Isa. 45:14–15). Who, then, is the God in whom God is, if not the Son, who says: "I am in the Father, and the Father is in Me" (John 14:10)?

5. Τίς, τούτων ὄντων καὶ γεγραμμένων, οὐ συνορᾷ, ἐπεὶ τῶν μὲν κτισμάτων οὐδὲν ὅμοιον ὁ Υἱὸς ἔχει, πάντα δὲ τὰ τοῦ Πατρὸς τοῦ Υἱοῦ ἐστιν, ὅτι ὁμοούσιος ἂν εἴη ὁ Υἱὸς τῷ Πατρί; Ὥσπερ γὰρ, εἰ τῶν κτισμάτων τινὰ εἶχεν ὁμοιότητα καὶ πρὸς αὐτά τινα εἶχε συγγένειαν, ὁμοούσιος ἂν αὐτοῖς ἦν· οὕτως ἀλλότριος μὲν ὢν κατ' οὐσίαν τῶν γενητῶν, ἴδιος δὲ τοῦ Πατρὸς Λόγος, οὐκ ἄλλος ὢν οὗτος ἐκείνου· ἐπειδὴ καὶ αὐτοῦ ἐστιν ἴδια πάντα τὰ τοῦ Πατρὸς, ὁμοούσιος εἰκότως ἂν εἴη τῷ Πατρί. Οὕτω γὰρ καὶ οἱ Πατέρες νοήσαντες, ὡμολόγησαν ἐν τῇ κατὰ Νίκαιαν συνόδῳ ὁμοούσιον καὶ ἐκ τῆς οὐσίας τοῦ Πατρὸς τὸν Υἱόν. Συνεῖδον γὰρ καλῶς, ὅτι κτιστὴ οὐσία οὐ δύναται ἄν ποτε εἰπεῖν· «Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν.» Ἀρχὴν γὰρ ἔχουσα τοῦ γίνεσθαι, οὐκ ἔχει τὸ ὢν, καὶ τὸ ἦν ἀϊδίως. Καὶ διὰ τοῦτο, ἐπειδὴ ταῦτ' ἔχει ὁ Υἱὸς, καὶ πάντα δὲ τὰ προειρημένα τοῦ Πατρὸς τοῦ Υἱοῦ ἐστιν, ἀνάγκη μὴ κτιστὴν εἶναι τὴν οὐσίαν τοῦ Υἱοῦ, ἀλλ' ὁμοούσιον τῷ Πατρί. Ἄλλως τε καὶ κατὰ τοῦτο οὐκ ἂν εἴη κτιστὴ οὐσία, δεκτικὴ τῶν ἰδίων τοῦ Θεοῦ. Ἴδια δὲ αὐτοῦ ἐστιν, ἐξ ὧν γινώσκεται ὁ Θεὸς, οἷον τὸ παντοκράτωρ, τὸ ὢν, τὸ ἀναλλοίωτον, καὶ τὰ ἕτερα τὰ προειρημένα, ἵνα μὴ ὁμοούσιος τῶν κτισμάτων αὐτὸς ὁ Θεὸς φαίνηται κατὰ τοὺς ἄφρονας, ἔχων ἅπερ καὶ τὰ κτίσματα ἔχειν δύναται.

5. Who, these things being so and being written, does not see that, since the Son has nothing like the creatures, while all that is the Father's is the Son's, the Son must be consubstantial with the Father? For just as, if He had some likeness to the creatures and some kinship with them, He would be consubstantial with them, so, being foreign in essence to things originated, and being the Father's own Word, not other than He, since all that is the Father's is His own as well, He is fittingly consubstantial with the Father. For so the Fathers too understood it, and confessed at the synod held at Nicaea that the Son is consubstantial and from the essence of the Father. For they rightly perceived that a created essence could never say: "All things that the Father has are Mine" (John 16:15). For having a beginning of its coming to be, it does not have being, and the "was", eternally. And for this reason, since the Son has these things, and all the things said before of the Father are the Son's too, it is necessary that the essence of the Son be not created, but consubstantial with the Father. Besides, on this account too a created essence could not be receptive of what is proper to God. And proper to Him are those things by which God is known, such as "Almighty", "He Who Is", "Unchangeable", and the other things said before, lest God Himself should appear, as the senseless would have it, consubstantial with the creatures, having what the creatures too are able to have.

6. Καὶ οὕτω δ' ἄν τις διελέγξειε τὴν ἀσέβειαν τῶν λεγόντων κτίσμα εἶναι τὸν τοῦ Θεοῦ Λόγον. Ἡ

6. And in this way too one might refute the impiety of those who say that the Word of God is a creature. The

Editors' notes and page, col. 616

Footnotes

(32) ‹anchor: not visible in the page foot› · call in col 616 (Greek only; a variant note on the Greek)

Sic Regius, Seguer. Goblerian. et Felc. 1. At alii et editi, γάρ ἐστιν ὁ Πατήρ, καὶ ὁ Πατήρ, etc.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. But the others and the printed editions have γάρ ἐστιν ὁ Πατήρ, καὶ ὁ Πατήρ, etc.

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Ita Regius et Seguer. et Graecus Scripturae textus. Caeteri et editi, τὸν αἰῶνα τοῦ αἰῶνος.

So the Regius and the Seguerianus, and the Greek text of Scripture. The rest and the printed editions have τὸν αἰῶνα τοῦ αἰῶνος.

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Goblerian. et Felck. 1, καὶ ὁ Ἡσαΐας· Ἐκοπίασεν. Ibid. Basiliens. et Anglican., ἐμπορίαι. Mox Gobler. et Felckm. 1, Σαβαείμ, ut et habet Graecus Scripturae textus. Reg. et Seguer. Σαβαεῖν. Alii et editi, Σαβαΐν. Item mox Reg. et Seguer., ἀκολουθήσουσί σοι ὀπίσω.

The Goblerianus and Felckmann's 1 have καὶ ὁ Ἡσαΐας· Ἐκοπίασεν. In the same place the Basel and English manuscripts have ἐμπορίαι. Shortly after, the Goblerianus and Felckmann's 1 have Σαβαείμ, as the Greek text of Scripture also has; the Regius and the Seguerianus, Σαβαεῖν; the others and the printed editions, Σαβαΐν. Likewise, shortly after, the Regius and the Seguerianus have ἀκολουθήσουσί σοι ὀπίσω.

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Ἔστιν deest in Reg. et Seguer.

Ἔστιν is missing in the Regius and the Seguerianus.

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Regius Seguerian. Gobler. et Felckm. 1, ὅτι ἐπὶ μὲν τῶν, etc.

The Regius, the Seguerianus, the Goblerianus and Felckmann's 1 have ὅτι ἐπὶ μὲν τῶν, etc.

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Ita Regius et Seguerian. At alii et editi, οὐκ omittunt. Ibidem Gobler. Felc. 1, Anglic. Regius et Seguer., οὗτος ἐκείνου. Caeteri et editi, οὗτος ἐκείνων. Mox Regius et Seguerianus, πάντα τὰ τοῦ Πατρός. Alii et editi, τά omittunt.

So the Regius and the Seguerianus. But the others and the printed editions omit οὐκ. In the same place the Goblerianus, Felckmann's 1, the English manuscript, the Regius and the Seguerianus have οὗτος ἐκείνου; the rest and the printed editions, οὗτος ἐκείνων. Shortly after, the Regius and the Seguerianus have πάντα τὰ τοῦ Πατρός; the others and the printed editions omit τά.

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(38) ‹anchor: ἄν ποτε εἰπεῖν› · call in col 616 (Greek only)

Sic Reg. et Seguer. At in aliis et editis, ἂν deest. Paulo post Reg. Seguer. Gobler. Felck. 1 et Anglican. habent τοῦ γίνεσθαι. Caeteri et editi, τοῦ γενέσθαι.

So the Regius and the Seguerianus. But in the others and the printed editions ἄν is missing. A little after, the Regius, the Seguerianus, the Goblerianus, Felckmann's 1 and the English manuscript have τοῦ γίνεσθαι; the rest and the printed editions, τοῦ γενέσθαι.

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(39) ‹anchor: ἐπειδή› · call in col 616 (Greek only)

Ita Regius, Seguer. Anglic. Gobler. et Felck. primus anonymus. At alii et editio Commel., ἀϊδίως· ὁ δὲ Υἱὸς διὰ τοῦτο ἀΐδιος. Ἐπειδή, etc. Mox Gobler. et Felck. primus anonymus, et Anglic. δέ omittunt post πάντα. Ibidem Regius et Seguer., προειρημένα τοῦ Πατρός. Alii et editi, προειρημένα περὶ τοῦ Πατρός.

So the Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's first, the anonymous one. But the others and Commelin's edition have ἀϊδίως· ὁ δὲ Υἱὸς διὰ τοῦτο ἀΐδιος. Ἐπειδή, etc. Shortly after, the Goblerianus, Felckmann's first (the anonymous one) and the English manuscript omit δέ after πάντα. In the same place the Regius and the Seguerianus have προειρημένα τοῦ Πατρός; the others and the printed editions, προειρημένα περὶ τοῦ Πατρός.

(printed under page 324)

(40) ‹anchor: ἀνάγκη μή› · call in col 616 (Greek only)

Sic Regius, Seguer. Gobler. Felck. primus anonymus et Anglic. At alii, οὖν μή. Paulo post Anglic., Ἄλλως τε δὲ καί, etc.

So the Regius, the Seguerianus, the Goblerianus, Felckmann's first (the anonymous one) and the English manuscript. But the others have οὖν μή. A little after, the English manuscript has Ἄλλως τε δὲ καί, etc.

(printed under page 324)

(41) ‹anchor: γινώσκεται ὁ› · call in col 616 (Greek only)

Ita Reg. et Seguer. In aliis et editis ὁ deest.

So the Regius and the Seguerianus. In the others and the printed editions ὁ is missing.

(printed under page 324)

(42) ‹anchor: τῶν κτισμάτων› · call in col 616 (Greek only)

Sic Reg. Seguer. Basil. et Anglic. At alii et editi, αὐτῶν τῶν κτισμάτων.

So the Regius, the Seguerianus, the Basel and the English manuscripts. But the others and the printed editions have αὐτῶν τῶν κτισμάτων.

(printed under page 324)

(43) ‹anchor: Καὶ οὕτω δ'› · call in col 616 (Greek only)

Ita Reg. et Seguer. At alii et editi δέ omittunt. Mox Basil., τὸν τούτου Λόγον.

So the Regius and the Seguerianus. But the others and the printed editions omit δέ. Shortly after, the Basel manuscript has τὸν τούτου Λόγον.

(printed under page 324)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A Πατὴρ ἐν τῷ Υἱῷ; B ὁμοούσιος ἂν εἴη ὁ Υἱὸς; C κτιστὴν εἶναι τὴν οὐσίαν; D τῶν λεγόντων κτίσμα
old-edition numerals: (none) — the old-edition numeral 549 is printed in the facing Latin column only

PG 26:617

πίστις ἡμῶν εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμά ἐστι, λέγοντος αὐτοῦ τοῦ Υἱοῦ τοῖς ἀποστόλοις· «Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος.» Εἶπε δὲ οὕτως, ἵνα ἐξ ὧν οἴδαμεν, ἀπὸ τούτων νοῶμεν καὶ περὶ τῶν προειρημένων. Ὥσπερ οὖν οὐκ ἂν εἴποιμεν τοὺς πατέρας ποιητὰς, ἀλλὰ γεννήτορας, καὶ αὐτοὺς δὲ ἡμᾶς οὐκ ἂν εἴποι τις κτίσμα πατέρων, ἀλλὰ υἱοὺς φύσει, καὶ ὁμοουσίους τῶν πατέρων· οὕτως, εἰ Πατὴρ ὁ Θεὸς, πάντως Υἱοῦ φύσει καὶ ὁμοουσίου ἐστὶ Πατήρ. Ἀβραὰμ γοῦν οὐκ ἔκτισε τὸν Ἰσαὰκ, ἀλλ' ἐγέννησε· Βεσελεὴλ δὲ καὶ Ἐλιὰβ οὐκ ἐγέννησαν, ἀλλ' ἐποίησαν πάντα τὰ ἔργα τὰ ἐν τῇ σκηνῇ. Καὶ ναυπηγὸς δὲ καὶ οἰκοδόμος οὐ γεννῶσιν ἃ ποιοῦσιν, ἀλλ' ἕκαστος ἐργάζεται, ὁ μὲν τὸ σκάφος, ὁ δὲ τὴν οἰκίαν. Ὁ μέντοι Ἰσαὰκ οὐ ποιεῖ, ἀλλὰ γεννᾷ φύσει καὶ ὁμοούσιον τὸν Ἰακώβ· καὶ ὁ Ἰακὼβ δὲ οὕτως τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ. Ὥσπερ οὖν μαίνοιτ' ἄν τις λέγων τὴν οἰκίαν ὁμοούσιον τοῦ οἰκοδόμου, καὶ τὸ σκάφος τοῦ ναυπηγοῦ, οὕτως πρεπόντως ἄν τις εἴποι πάντα Υἱὸν ὁμοούσιον εἶναι τοῦ ἑαυτοῦ Πατρός. Εἰ τοίνυν Πατήρ ἐστι καὶ Υἱὸς, ἀνάγκη τὸν Υἱὸν φύσει καὶ ἀληθείᾳ εἶναι Υἱόν. Τοῦτο δέ ἐστι τὸ ὁμοούσιον εἶναι τῷ Πατρὶ, ὡς ἐκ πολλῶν ἐδείχθη. Ἀμέλει περὶ μὲν τῶν ποιημάτων· «Αὐτὸς εἶπε, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.» Περὶ δὲ τοῦ Υἱοῦ· «Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν.» Ὁ δὲ Δανιὴλ οἶδεν Υἱὸν τοῦ Θεοῦ, οἶδε καὶ τὰ ἔργα τοῦ Θεοῦ· καὶ τὸν μὲν Υἱὸν εἶδε δροσίζοντα τὴν κάμινον· περὶ δὲ τῶν ἔργων εἰρηκὼς, «Εὐλογεῖτε, πάντα τὰ ἔργα Κυρίου, τὸν Κύριον,» ἕκαστον μὲν τῶν κτισμάτων κατέλεξε· τὸν δὲ Υἱὸν οὐ συνηρίθμησε τούτοις, εἰδὼς, ὅτι οὐκ ἔστιν ἔργον, ἀλλὰ δι' αὐτοῦ γέγονε μὲν τὰ ἔργα, ἐν Πατρὶ δὲ ὑμνούμενος καὶ ὑπερυψούμενός ἐστιν. Ὥσπερ οὖν δι' αὐτοῦ ἀποκαλύπτεται ὁ Θεὸς τοῖς γινώσκουσιν, οὕτως δι' αὐτοῦ ἡ εὐλογία, καὶ ὁ ὕμνος, καὶ ἡ δόξα, καὶ τὸ κράτος ὁμολογεῖται τῷ Πατρὶ δι' αὐτοῦ καὶ ἐν αὐτῷ, ἵνα καὶ εὐπρόσδεκτος ἡ τοιαύτη ὁμολογία γένηται, ὡς αἱ Γραφαὶ λέγουσιν. Ἐκ πολλῶν μὲν οὖν καὶ ἐκ τούτων δέδεικται καὶ δείκνυται ἀσεβὴς ὁ λέγων κτίσμα εἶναι τὸν τοῦ Θεοῦ Λόγον.

faith is in Father and Son and Holy Spirit, since the Son Himself says to the apostles: "Go, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19). And He spoke thus so that from the things we know we might understand also about the things spoken of before. As, then, we would not call fathers makers, but begetters, and no one would call us ourselves a creature of our fathers, but sons by nature, and consubstantial with our fathers, so, if God is Father, He is assuredly Father of a Son by nature and consubstantial. Abraham, at any rate, did not create Isaac, but begot him; whereas Bezalel and Oholiab did not beget, but made all the works in the tabernacle (Exod. 36:1). And the shipwright and the builder do not beget what they make, but each fashions it, the one the vessel, the other the house. Isaac, however, does not make, but begets Jacob, by nature and consubstantial; and Jacob in the same way Judah and his brothers. As, then, one would be mad who said that the house is consubstantial with the builder, and the vessel with the shipwright, so one would fittingly say that every son is consubstantial with his own father. If, therefore, there is a Father and a Son, the Son must be Son by nature and in truth. And this is to be consubstantial with the Father, as has been shown from many proofs. Indeed, concerning the things made it says: "He spoke, and they came to be; He commanded, and they were created" (Ps. 148:5). But concerning the Son: "My heart has poured forth a good Word" (Ps. 44:2). And Daniel knows the Son of God, he knows also the works of God; and the Son he saw bedewing the furnace (Dan. 3:49–50); but speaking of the works, "Bless the Lord, all you works of the Lord" (Dan. 3:57), he listed each of the creatures, yet did not number the Son with them, knowing that He is not a work, but that through Him the works came to be, while He is praised and exalted above all in the Father. As, then, God is revealed through Him to those who know, so through Him the blessing and the hymn and the glory and the might are confessed to the Father, through Him and in Him, so that such a confession may also become acceptable, as the Scriptures say. From many things, then, and from these too it has been shown and is shown that he is impious who says that the Word of God is a creature.

Editors' notes and page, col. 617

Footnotes

(44) ‹anchor: not visible in the page foot› · call in col 617 (Greek only; a variant note on the Greek)

Sic Regius et Seguer. Caeteri vero et editi omittunt ἐστι. Mox haec verba, τοῖς ἀποστόλοις, πορευθέντες, habentur in Regio, Seguer. Anglic. Gobler. et Felck. primo, et legit Nannius, sed desunt in aliis et editis. Ibidem Regius et Seguer., εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου, etc.

So the Regius and the Seguerianus. The rest and the printed editions omit ἐστι. Shortly after, the words τοῖς ἀποστόλοις, πορευθέντες are found in the Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's first, and Nannius read them, but they are missing in the others and the printed editions. In the same place the Regius and the Seguerianus have εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου, etc.

(printed under page 325)

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Regius et Seguer., εἰρημένων, iidemque mox et Gobler. ac Felck. primus anonymus, εἴποιμεν, ubi alii et editi; εἴπωμεν. Ibidem post πατέρας, Regius et Seguer. addunt ἑαυτῶν. Ibidem Gobler. et Felck. primus, οὐκ ἂν εἴποι κτίσμα.

The Regius and the Seguerianus have εἰρημένων; and shortly after the same, with the Goblerianus and Felckmann's first (the anonymous one), have εἴποιμεν, where the others and the printed editions have εἴπωμεν. In the same place, after πατέρας, the Regius and the Seguerianus add ἑαυτῶν. In the same place the Goblerianus and Felckmann's first have οὐκ ἂν εἴποι κτίσμα.

(printed under page 325)

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Ita Regius, et Seguer. Gobler. et Felck. primus, ut et legit Nannius; at alii et editi, Υἱόν. Mox Regius et Seguer., καὶ Βεσελεὴλ δέ, etc.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's first, as Nannius also read; but the others and the printed editions have Υἱόν. Shortly after, the Regius and the Seguerianus have καὶ Βεσελεὴλ δέ, etc.

(printed under page 325)

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Sic Regius, Seguer. et Anglic. At Ottobon., φύσει τὸν Ἰακὼβ υἱόν. Caeteri et editio Commel., καὶ τὸν Ἰακώβ. Mox ibid. Gobler. et Felck. 1, ὁ δὲ τὸν Ἰούδα. Ὥσπερ οὖν, etc. Regius habet quoque τὸν Ἰούδα.

So the Regius, the Seguerianus and the English manuscript. But the Ottobonianus has φύσει τὸν Ἰακὼβ υἱόν; the rest and Commelin's edition, καὶ τὸν Ἰακώβ. Shortly after, in the same place, the Goblerianus and Felckmann's 1 have ὁ δὲ τὸν Ἰούδα. Ὥσπερ οὖν, etc. The Regius also has τὸν Ἰούδα.

(printed under page 325)

(48) ‹anchor: εἶναι Υἱόν› · call in col 617 (Greek only)

Sic Regius, Seguer Gobler. Felck. 1, et Anglic., sed a tribus postremis abest ἐστι. Caeteri et editi, Υἱὸν, τουτέστιν ὁμοούσιον.

So the Regius, the Seguerianus, the Goblerianus, Felckmann's 1 and the English manuscript, but ἐστι is absent from the last three. The rest and the printed editions have Υἱόν, τουτέστιν ὁμοούσιον.

(printed under page 325)

(49) ‹anchor: δροσίζοντα› · call in col 617 (Greek only)

Ita Regius, Seguer. Gobler. Felck. 1 et Ottobon. Caeteri autem cum editione Commel., δροσίσαντα. Ibid. Regius et Seguer., εἶδε. Alii et editi οἶδε.

So the Regius, the Seguerianus, the Goblerianus, Felckmann's 1 and the Ottobonianus. The rest, with Commelin's edition, have δροσίσαντα. In the same place the Regius and the Seguerianus have εἶδε; the others and the printed editions, οἶδε.

(printed under page 325)

(50) ‹anchor: οὐκ ἔστιν ἔργον› · call in col 617 (Greek only)

Felck. 2 et editi, οὐκ ἔστι μέν, et mox, γέγονε μὲν πάντα τὰ ἔργα.

Felckmann's 2 and the printed editions have οὐκ ἔστι μέν, and shortly after, γέγονε μὲν πάντα τὰ ἔργα.

(printed under page 325)

(51) ‹anchor: Ὥσπερ οὖν› · call in col 617 (Greek only)

Felck. 2 et editio Commel., Ὥσπερ γάρ.

Felckmann's 2 and Commelin's edition have Ὥσπερ γάρ.

(printed under page 325)

(52) ‹anchor: δι' αὐτοῦ καί› · call in col 617 (Greek only)

Editio Commel. et Felck. 2 καὶ omittunt. Mox Seguer., ἵνα εὐπρόσδεκτος.

Commelin's edition and Felckmann's 2 omit καί. Shortly after, the Seguerianus has ἵνα εὐπρόσδεκτος.

(printed under page 325)

(53) ‹anchor: καὶ δείκνυται› · call in col 617 (Greek only)

Ita Reg. Seguer. Basil. et Anglic. At alii et editi omittunt καὶ δείκνυται

So the Regius, the Seguerianus, the Basel and the English manuscripts. But the others and the printed editions omit καὶ δείκνυται.

(printed under page 325)

Footnotes

(41) ‹anchor: not visible in the page foot› · call in col 618

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 325)

(42) ‹anchor: not visible in the page foot› · call in col 618

Exod. XXXVI, 1.

Exodus 36:1.

(printed under page 325)

(43) ‹anchor: et creata sunt› · call in col 618

Psal. CXLVIII, 5.

Psalm 148:5.

(printed under page 325)

(44) ‹anchor: Verbum bonum› · call in col 618

Psal. XLIV, 2.

Psalm 44(45):2.

(printed under page 325)

(45) ‹anchor: opera Domini, Domino› · call in col 618

Dan. III, 57.

Daniel 3:57.

(printed under page 325)

Footnotes

(46) ‹anchor: not visible in the page foot› · call in col 619

Prov. VIII, 22.

Proverbs 8:22.

(printed under page 326)

(47) ‹anchor: not visible in the page foot› · call in col 619

Psal. LXXXI, 5.

Psalm 81(82):5.

(printed under page 326)

(48) ‹anchor: not visible in the page foot› · call in col 619

Joan. XII, 35.

John 12:35.

(printed under page 326)

(49) ‹anchor: Deus erat Verbum› · call in col 619

Joan. I, 1.

John 1:1.

(printed under page 326)

(50) ‹anchor: Dei sapientia› · call in col 619

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 326)

(51) ‹anchor: caro factum est› · call in col 619

Joan. I, 14.

John 1:14.

(printed under page 326)

(52) ‹anchor: vobis locutus sum› · call in col 619

Joan. VII, 19; viii, 40.

John 7:19; 8:40.

(printed under page 326)

(53) ‹anchor: homo Christus Jesus› · call in col 619

I Tim. II 5.

1 Timothy 2:5.

(printed under page 326)

Page

other: facing Latin version, not set

PG 26:620

7. Ἀλλ' ἐπειδὴ προφασίζονται τὸ ἐν ταῖς Παροιμίαις γεγραμμένον τὸ, «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ,» καὶ ἐπιλέγουσιν ἑαυτοῖς· Ἰδοὺ ἔκτισε, καὶ κτίσμα ἐστίν· ἀναγκαῖόν ἐστι καὶ ἐκ τούτου δεῖξαι ὅσον πλανῶνται, μὴ εἰδότες τὸν σκοπὸν τῆς θείας Γραφῆς. Εἰ μὲν οὖν Υἱός ἐστι, μὴ λεγέσθω κτίσμα· εἰ δὲ κτίσμα, μὴ λεγέσθω Υἱός. Δέδεικται γὰρ ἐν τοῖς ἔμπροσθεν, ὅση διαφορά ἐστι κτίσματος καὶ Υἱοῦ. Καὶ ἐπειδὴ ἡ τελείωσις οὐκ εἰς κτίστην καὶ κτίσμα, ἀλλ' εἰς Πατέρα καὶ Υἱὸν κρατεῖ, ἀνάγκη μὴ λέγεσθαι κτίσμα, ἀλλ' Υἱὸν τὸν Κύριον. Οὐ γέγραπται οὖν; φησί. Ναὶ γέγραπται, καὶ ἀναγκαίως εἴρηται· ἀλλὰ κακῶς νοοῦσι τὸ καλῶς εἰρημένον οἱ αἱρετικοί. Εἰ γὰρ ἐνόουν καὶ ἐγίνωσκον τὸν χαρακτῆρα τοῦ Χριστιανισμοῦ, οὐκ ἂν τὸν Κύριον τῆς δόξης ἔλεγον κτίσμα εἶναι, οὐδὲ προσέκοπτον τῷ γεγραμμένῳ καλῶς. Ἐκεῖνοι μὲν οὖν «οὐκ ἔγνωσαν, οὐδὲ συνῆκαν·» διὰ τοῦτο, ὡς γέγραπται, «ἐν σκότῳ διαπορεύονται·» ἡμᾶς δὲ ὅμως ἀναγκαῖον εἰπεῖν, ἵν' ἐκεῖνοι μὲν καὶ ἐν τούτῳ δειχθῶσιν ἄφρονες, ἡμεῖς δὲ μὴ παραλίπωμεν τὸν κατὰ τῆς ἀσεβείας αὐτῶν ἔλεγχον, ἴσως καὶ αὐτοὶ μεταγνῶσιν. Ὁ χαρακτὴρ τοίνυν τῆς ἐν Χριστῷ πίστεώς ἐστιν οὗτος, τὸν Υἱὸν τοῦ Θεοῦ, Λόγον ὄντα Θεόν («Ἐν ἀρχῇ γὰρ ὁ Λόγος, καὶ Θεὸς ἦν ὁ Λόγος»), σοφίαν ὄντα καὶ δύναμιν τοῦ Πατρός (Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία), τοῦτον ἐπὶ συντελείᾳ τῶν αἰώνων ἄνθρωπον γεγενῆσθαι διὰ τὴν ἡμετέραν σωτηρίαν. Αὐτὸς γὰρ ὁ Ἰωάννης, εἰρηκὼς, «Ἐν ἀρχῇ ἦν ὁ Λόγος,» μετ' ὀλίγα εἶπε· «καὶ ὁ Λόγος σὰρξ ἐγένετο·» ἴσον τῷ εἰπεῖν, ἄνθρωπος γέγονε. Καὶ ὁ μὲν Κύριος περὶ ἑαυτοῦ ἔλεγε· «Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα;» ὁ δὲ Παῦλος, παρ' αὐτοῦ μαθὼν, ἔλεγεν· «Εἷς Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς·» ἄνθρωπος δὲ γενόμενος καὶ οἰκονομήσας τὰ ἀνθρώπινα, τροπώσας τε καὶ καταργήσας τὸν καθ' ἡμῶν θάνατον, κάθηται νῦν ἐν δεξιᾷ τοῦ Πατρὸς, ἐν αὐτῷ ὢν, καὶ τοῦ Πατρὸς ὄντος ἐν αὐτῷ, ὥσπερ ἦν ἀεὶ, καὶ ἔστι διαπαντός.

7. But since they make a pretext of what is written in the Proverbs, "The Lord created me a beginning of His ways for His works" (Prov. 8:22), and add for themselves, "See, He created, and He is a creature", it is necessary to show from this passage too how far they stray, not knowing the scope of the divine Scripture. If, then, He is Son, let Him not be called a creature; and if a creature, let Him not be called Son. For it has been shown in what precedes how great a difference there is between a creature and a Son. And since the perfecting [of baptism] holds not in a creator and a creature, but in Father and Son, it is necessary that the Lord be called not a creature, but Son. "Is it not written, then?" they say. Yes, it is written, and it was said of necessity; but the heretics understand badly what was said well. For if they understood and knew the character of Christianity, they would not call the Lord of glory a creature, nor would they stumble at what is well written. They, then, "have not known, nor understood"; therefore, as it is written, "they walk on in darkness" (Ps. 81:5). But we must speak none the less, so that they may be shown senseless in this too, and that we may not omit the refutation of their impiety; perhaps they too will repent. This, then, is the character of the faith in Christ: that the Son of God, being the Word, God ("For in the beginning was the Word, and the Word was God", John 1:1), being the Wisdom and Power of the Father (for Christ is the Power of God and the Wisdom of God, 1 Cor. 1:24), at the consummation of the ages became man for our salvation. For John himself, having said, "In the beginning was the Word", said a little after: "and the Word became flesh" (John 1:14), which is equal to saying, He became man. And the Lord said of Himself: "Why do you seek to kill Me, a man who has spoken the truth to you?" (John 7:19; 8:40); and Paul, having learnt from Him, said: "One God, one also the mediator of God and men, the man Christ Jesus" (1 Tim. 2:5). And having become man and ordered human things, having routed and abolished the death that was against us, He now sits at the right hand of the Father, being in Him, and the Father being in Him, as He always was and is for ever.

8. Ὁ μὲν χαρακτὴρ οὗτος ἐκ τῶν ἀποστόλων διὰ τῶν Πατέρων· δεῖ δὲ λοιπὸν, ἐντυγχάνοντα τῇ Γραφῇ, δοκιμάζειν καὶ διακρίνειν, πότε μὲν περὶ τῆς θεότητος τοῦ Λόγου λέγει, πότε δὲ περὶ τῶν ἀνθρωπίνων αὐτοῦ·

8. This character, then, comes from the apostles through the Fathers; and it remains for one who reads the Scripture to test and discern when it speaks of the Godhead of the Word, and when of His human things;

Editors' notes and page, col. 620

Footnotes

(54) ‹anchor: not visible in the page foot› · call in col 620 (Greek only; a variant note on the Greek)

Sic Reg. Seguer. Anglic. Gobler. et Felc. 1. Caeteri vero et editio Commel., ἐπεὶ λέγουσιν. Mox Reg. et Seguer., ἔκτισε. Alii et editio Commel., ἐκτίσθη. Editio autem Paris. et Colon., κτίστης. Ibidem post ἀναγκαῖον Regius et Seguer. omittunt ἐστί.

So the Regius, the Seguerianus, the English manuscript, the Goblerianus and Felckmann's 1. The rest and Commelin's edition have ἐπεὶ λέγουσιν. Shortly after, the Regius and the Seguerianus have ἔκτισε; the others and Commelin's edition, ἐκτίσθη; but the Paris and Cologne editions, κτίστης. In the same place, after ἀναγκαῖον, the Regius and the Seguerianus omit ἐστί.

(printed under page 326)

(55) ‹anchor: not visible in the page foot› · call in col 620 (Greek only)

Ita Regius, Seguer. Gobler. et Felck. 1. At Ottobon., ἐκτίσθη καί, etc. Alii et editio Commel., κτίσιν καὶ κτίσμα, male.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. But the Ottobonianus has ἐκτίσθη καί, etc. The others and Commelin's edition have κτίσιν καὶ κτίσμα, wrongly.

(printed under page 326)

(56) ‹anchor: ἄνθρωπον γεγενῆσθαι› · call in col 620 (Greek only)

Sic Regius, Seguer. Gobler. et Felck. 1. Alii et editio Commel., γενέσθαι. Mox post σωτηρίαν Reg. et Seguer. omittunt ἐδέησεν, quae vox ibi in aliis et editis habetur. Ibidem iidem Reg. et Seguer., Αὐτὸς γὰρ ὁ Ἰωάννης εἰρηκὼς, Ἐν ἀρχῇ ἦν ὁ Λόγος, μετ' ὀλίγα, etc. Gobler. et Felck. 1, Ἰωάννης γάρ φησι..... καὶ μετ' ὀλίγα. Alii et editi, Οὕτως γὰρ Ἰωάννης εἴρηκεν..... καὶ μετ' ὀλίγα.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. The others and Commelin's edition have γενέσθαι. Shortly after, following σωτηρίαν, the Regius and the Seguerianus omit ἐδέησεν, a word which the others and the printed editions have there. In the same place the same Regius and Seguerianus have Αὐτὸς γὰρ ὁ Ἰωάννης εἰρηκώς, Ἐν ἀρχῇ ἦν ὁ Λόγος, μετ' ὀλίγα, etc.; the Goblerianus and Felckmann's 1, Ἰωάννης γάρ φησι ….. καὶ μετ' ὀλίγα; the others and the printed editions, Οὕτως γὰρ Ἰωάννης εἴρηκεν ….. καὶ μετ' ὀλίγα.

(printed under page 326)

(57) ‹anchor: Καὶ ὁ μέν› · call in col 620 (Greek only)

Reg. Seguer. Gobler. et Felck. 1 μέν omittunt. Mox in Seguer. τὴν deest ante ἀλήθειαν.

The Regius, the Seguerianus, the Goblerianus and Felckmann's 1 omit μέν. Shortly after, in the Seguerianus, τήν is missing before ἀλήθειαν.

(printed under page 326)

(58) ‹anchor: Εἷς Θεός› · call in col 620 (Greek only)

Gobler. et Felck. 1, ὁ δὲ Παῦλός φησιν· Εἷς Θεός, etc. Ibid. καὶ abest ab editione Commel.

The Goblerianus and Felckmann's 1 have ὁ δὲ Παῦλός φησιν· Εἷς Θεός, etc. In the same place καί is absent from Commelin's edition.

(printed under page 326)

(59) ‹anchor: καθ' ἡμῶν› · call in col 620 (Greek only)

Ottobon., τὸν καθ' ἡμᾶς. Ibid. Reg. et Seguer., κάθηται νῦν, etc. Alii et editio Commel. νῦν omittunt.

The Ottobonianus has τὸν καθ' ἡμᾶς. In the same place the Regius and the Seguerianus have κάθηται νῦν, etc. The others and Commelin's edition omit νῦν.

(printed under page 326)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. (left part cut off at the image edge)
marginal letters: A 7. Ἀλλ' ἐπειδὴ προφασίζονται; B τῆς δόξης ἔλεγον; C μετ' ὀλίγα εἶπε; D (printed beside the footnotes, not beside this column's text)
old-edition numerals: (none)

PG 26:621

ἵνα μὴ ἕτερα ἀνθ' ἑτέρων νοοῦντες παραπαίωμεν, οἷα πεπόνθασιν οἱ Ἀρειανοί. Ὥσπερ τοίνυν, Λόγον αὐτὸν εἰδότες, οἴδαμεν, ὅτι «δι' αὐτοῦ τὰ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν·» καὶ, «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν·» καὶ, «Ἀποστέλλει τὸν Λόγον αὐτοῦ, καὶ ἰᾶται τὰ πάντα·» καὶ σοφίαν δὲ αὐτὸν εἰδότες, οἴδαμεν, ὅτι ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, καὶ πάντα ἐν σοφίᾳ ἐποίησεν ὁ Πατήρ· καὶ Θεὸν δὲ αὐτὸν εἰδότες, πεπιστεύκαμεν, ὅτι αὐτός ἐστιν ὁ Χριστός· «Ὁ θρόνος σου» γὰρ, «ὁ Θεὸς,» ᾄδει Δαβὶδ, «εἰς αἰῶνα αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» Καὶ ἐν μὲν τῷ Ἡσαΐᾳ αὐτὸς περὶ ἑαυτοῦ λέγει· «Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με.» Ὁ δὲ Πέτρος ὡμολόγησεν, ὅτι «Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος·» οὕτως εἰδότες αὐτὸν ἄνθρωπον γενόμενον, οὐκ ἀρνούμεθα τὰ περὶ αὐτοῦ ἀνθρωπίνως λεγόμενα, οἷά ἐστι τὸ πεινᾷν, τὸ διψᾷν, τὸ ῥαπισθῆναι, τὸ δακρῦσαι, τὸ κοιμηθῆναι, καὶ τέλος τῷ σταυρῷ ἀναδέξασθαι τὸν ὑπὲρ ἡμῶν θάνατον· ταῦτα γὰρ πάντα περὶ αὐτοῦ γέγραπται. Οὕτως καὶ τὸ, «ἔκτισεν,» ἀνθρώποις ἁρμόζον οὐκ ἀπέκρυψεν ἡ Γραφὴ, ἀλλ' εἴρηκεν. Ἐκτίσθημεν γὰρ καὶ πεποιήμεθα οἱ ἄνθρωποι. Ἀλλ' ὥσπερ ἀκούοντες, ἐπείνασεν, ἐκοιμήθη, ἐῤῥαπίσθη, οὐκ ἀρνούμεθα αὐτοῦ τὴν θεότητα· οὕτως ἀκούοντας τὸ, «ἔκτισεν,» ἀκόλουθον ἂν εἴη μνημονεύειν, ὅτι, Θεὸς ὢν, ἐκτίσθη ἄνθρωπος. Ἀνθρώπων γὰρ ἴδιον τὸ κτίζεσθαι, ὥσπερ καὶ τὰ προειρημένα, τὸ πεινᾷν, καὶ τὰ ὅμοια.

so that we may not go astray by understanding some things in place of others, as the Arians have suffered. As, then, knowing Him to be the Word, we know that "through Him all things came to be, and without Him not one thing came to be" (John 1:3), and "By the Word of the Lord the heavens were established" (Ps. 32:6), and "He sends His Word, and heals all things" (Ps. 106:20); and knowing Him also to be Wisdom, we know that God by Wisdom founded the earth (Prov. 3:19), and that the Father made all things in Wisdom; and knowing Him also to be God, we have believed that He is the Christ. For "Thy throne, O God," David sings, "is for ever and ever; a sceptre of uprightness is the sceptre of Thy kingdom. Thou hast loved justice and hated injustice; therefore God, Thy God, has anointed Thee with the oil of gladness above Thy fellows" (Ps. 44:7–8). And in Isaiah He says of Himself: "The Spirit of the Lord is upon Me, because of which He has anointed Me" (Isa. 61:1). And Peter confessed: "Thou art the Christ, the Son of the living God" (Matt. 16:16). So, knowing that He became man, we do not deny the things said of Him in human fashion, such as hungering, thirsting, being struck, weeping, sleeping, and at last accepting on the cross the death on our behalf; for all these things are written of Him. So too the Scripture did not hide the word "He created", which befits men, but has said it. For we men were created and made. But just as, hearing "He hungered, He slept, He was struck", we do not deny His Godhead, so, hearing "He created", it would follow to remember that, being God, He was created man. For to be created is proper to men, as are also the things said before, hungering and the like.

9. Καὶ γὰρ κἀκεῖνο πάλιν τὸ καλῶς μὲν εἰρημένον, κακῶς δὲ νοούμενον παρ' αὐτοῖς· φημὶ δὴ τὸ, «Περὶ τῆς ἡμέρας ἢ τῆς ὥρας ἐκείνης οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι, οὐδὲ ὁ Υἱὸς,» καλὸν ἔχει τὸν νοῦν. Ἐκεῖνοι μὲν γὰρ νομίζουσιν ἐκ τοῦ λέγειν, «οὐδὲ ὁ Υἱὸς,» ὅτι ἀγνοῶν δηλοῖ, ὅτι κτίσμα ἐστίν. Οὐκ ἔστι δὲ οὕτως· μὴ γένοιτο! καὶ γὰρ ὥσπερ λέγων, «Ἔκτισέ

9. For that other saying too, again, which was well said but is badly understood by them, I mean, "Of that day or that hour no one knows, not even the angels, nor the Son" (Mark 13:32), has a good sense. For they suppose from His saying "nor the Son" that, being ignorant, He shows that He is a creature. But it is not so: far from it! For just as, saying "He created

Editors' notes and page, col. 621

Footnotes

(60) ‹anchor: not visible in the page foot› · call in col 621 (Greek only; a variant note on the Greek)

Ita Regius et Seguer. Caeteri autem et editi, παραπταίωμεν. Ibidem Regius, Seguer. Gobler. et Felck. 1, Ἀρειανοί. Alii et editi, αἱρετικοί.

So the Regius and the Seguerianus. The rest and the printed editions have παραπταίωμεν. In the same place the Regius, the Seguerianus, the Goblerianus and Felckmann's 1 have Ἀρειανοί; the others and the printed editions, αἱρετικοί.

(printed under page 327)

(61) ‹anchor: not visible in the page foot› · call in col 621 (Greek only)

Regius et Seguer., ἀποστελεῖ, iidemque mox cum Gobler. et Felck. primo, ἰάσεται, et σοφίαν δὲ αὐτόν. Alii et editi, ἀποστέλλει, ἰᾶται, et σοφίαν αὐτήν. Ibidem Gobler. et Felck. 1, ὅτι omisso, habent Ὁ Θεὸς γάρ, etc.

The Regius and the Seguerianus have ἀποστελεῖ, and shortly after the same, with the Goblerianus and Felckmann's first, have ἰάσεται and σοφίαν δὲ αὐτόν. The others and the printed editions have ἀποστέλλει, ἰᾶται and σοφίαν αὐτήν. In the same place the Goblerianus and Felckmann's 1 omit ὅτι and have Ὁ Θεὸς γάρ, etc.

(printed under page 327)

(62) ‹anchor: not visible in the page foot› · call in col 621 (Greek only)

Goblerian. et Felck. primus δέ omittunt, iidemque paulo post habent, Ὁ γὰρ θρόνος σου, φησὶ Δαυΐδ, εἰς αἰῶνα τοῦ αἰῶνος, καὶ τὰ ἑξῆς. Καὶ Ἡσαΐας· Πνεῦμα Κυρίου ἐπ' ἐμέ. Ibidem σου deest in Seguer., idemque et Regius ψάλλει habet pro ᾄδει. Regius addit quoque φησί post γάρ. Item ibidem Regius et Seguer., βασιλείας αὐτοῦ... καὶ ἐμίσησας ἀνομίαν.

The Goblerianus and Felckmann's first omit δέ, and a little after the same have Ὁ γὰρ θρόνος σου, φησὶ Δαυΐδ, εἰς αἰῶνα τοῦ αἰῶνος, καὶ τὰ ἑξῆς. Καὶ Ἡσαΐας· Πνεῦμα Κυρίου ἐπ' ἐμέ. In the same place σου is missing in the Seguerianus, and the same, with the Regius, has ψάλλει for ᾄδει. The Regius also adds φησί after γάρ. Likewise in the same place the Regius and the Seguerianus have βασιλείας αὐτοῦ ... καὶ ἐμίσησας ἀνομίαν.

(printed under page 327)

(63) ‹anchor: ξασθαι (ἀναδέξασθαι)› · call in col 621 (Greek only)

Gobler. et Felck. primus, τὸν σταυρὸν ἀναδέξασθαι καὶ τόν, etc. Paulo post Regius et Seguer., ἔκρυψεν, et ἐκτίσμεθα.

The Goblerianus and Felckmann's first have τὸν σταυρὸν ἀναδέξασθαι καὶ τόν, etc. A little after, the Regius and the Seguerianus have ἔκρυψεν and ἐκτίσμεθα.

(printed under page 327)

(64) ‹anchor: οὐκ ἀρνούμεθα› · call in col 621 (Greek only)

Ita Regius, Seguer. Gobler. et Felck. primus. In aliis et editis deest οἱ. Mox Gobler. et Felck. primus, ἐπείνασε καὶ τὰ λοιπὰ οὐκ ἀρνούμεθα. Paulo post Regius, Seguer. Gobler. Felck. primus et Anglic., οὕτως ἀκούοντες. Alii cum editis, οὕτως ἀκούοντας.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's first. In the others and the printed editions οἱ is missing. Shortly after, the Goblerianus and Felckmann's first have ἐπείνασε καὶ τὰ λοιπὰ οὐκ ἀρνούμεθα. A little after, the Regius, the Seguerianus, the Goblerianus, Felckmann's first and the English manuscript have οὕτως ἀκούοντες; the others, with the printed editions, οὕτως ἀκούοντας.

(printed under page 327)

(65) ‹anchor: καλῶς μέν› · call in col 621 (Greek only)

Sic Regius, Seguer. Gobler. et Felck. primus. At alii et editi μέν omittunt. Ibidem Gobler. et Felck. primus, εἴρηται. Item ibidem Regius et Seguer. ἐκείνης habent post ἡμέρας, non post ὥρας.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's first. But the others and the printed editions omit μέν. In the same place the Goblerianus and Felckmann's first have εἴρηται. Likewise in the same place the Regius and the Seguerianus have ἐκείνης after ἡμέρας, not after ὥρας.

(printed under page 327)

(66) ‹anchor: καλὸν ἔχει› · call in col 621 (Greek only)

Ita Regius, Seguer. Basil. et Anglic. At alii et editio Commel., ἔχειν. Ibidem post μέν Regius et Seguer. γάρ addunt : alii et editi omittunt. Mox pro δηλοῖ, ὅτι, Reg. Seguer. Gobler. Felck. 1 et Anglic. habent δηλονότι.

So the Regius, the Seguerianus, the Basel and the English manuscripts. But the others and Commelin's edition have ἔχειν. In the same place, after μέν, the Regius and the Seguerianus add γάρ; the others and the printed editions omit it. Shortly after, for δηλοῖ, ὅτι, the Regius, the Seguerianus, the Goblerianus, Felckmann's 1 and the English manuscript have δηλονότι.

(printed under page 327)

(67) ‹anchor: ὥσπερ λέγων› · call in col 621 (Greek only)

Sic Regius, Seguer. Gobler. et Felck. primus. At alii et editi, ὡς. Mox haec verba, οὕτως λέγων, οὐδὲ Υἱὸς, ἀνθρωπίνως εἴρηκε, desunt in Basil. Felck. 2, et editione Commel., ut ea quae paulo post sequuntur, Οὐ γὰρ γινώσκουσιν, ἐὰν μὴ ἀκούσωσι καὶ μάθωσι. Vox autem, ἀκούσωσι, abest a Gobler. Felck. primo et Anglic. Haec item verba, ὡς (continues)

So the Regius, the Seguerianus, the Goblerianus and Felckmann's first. But the others and the printed editions have ὡς. Shortly after, the words οὕτως λέγων, οὐδὲ Υἱός, ἀνθρωπίνως εἴρηκε are missing in the Basel manuscript, Felckmann's 2 and Commelin's edition, as are those that follow a little after, Οὐ γὰρ γινώσκουσιν, ἐὰν μὴ ἀκούσωσι καὶ μάθωσι. The word ἀκούσωσι, moreover, is absent from the Goblerianus, Felckmann's first and the English manuscript. Likewise these words, ὡς (continues)

(printed under page 327)

Footnotes

(54) ‹anchor: not visible in the page foot› · call in col 622

Joan. I, 3.

John 1:3.

(printed under page 327)

(55) ‹anchor: not visible in the page foot› · call in col 622

Psal. XXXII, 6.

Psalm 32(33):6.

(printed under page 327)

(56) ‹anchor: not visible in the page foot› · call in col 622

Psal. CVI, 20.

Psalm 106(107):20.

(printed under page 327)

(57) ‹anchor: not visible in the page foot› · call in col 622

Prov. III, 19.

Proverbs 3:19.

(printed under page 327)

(58) ‹anchor: not visible in the page foot› · call in col 622

Psal. CIII, 24.

Psalm 103(104):24.

(printed under page 327)

(59) ‹anchor: not visible in the page foot› · call in col 622

Psal. XLIV, 7, 8.

Psalm 44(45):7–8.

(printed under page 327)

(60) ‹anchor: not visible in the page foot› · call in col 622

Isa. lxi, 1.

Isaiah 61:1.

(printed under page 327)

(61) ‹anchor: not visible in the page foot› · call in col 622

Matth. XVI, 16.

Matthew 16:16.

(printed under page 327)

(62) ‹anchor: neque Filius› · call in col 622

Marc. XIII, 32.

Mark 13:32.

(printed under page 327)

Footnotes

(63) ‹anchor: not visible in the page foot› · call in col 623

Joan. X, 30.

John 10:30.

(printed under page 328)

(64) ‹anchor: not visible in the page foot› · call in col 623

Joan. XIV, 9.

John 14:9.

(printed under page 328)

(65) ‹anchor: Pater in me› · call in col 623

ibid. 10.

The same, verse 10 (John 14:10).

(printed under page 328)

(66) ‹anchor: nisi Pater› · call in col 623

Matth. XI, 27.

Matthew 11:27.

(printed under page 328)

(67) ‹anchor: quia scis omnia› · call in col 623

Joan. XVI. 30.

John 16:30.

(printed under page 328)

Page

other: facing Latin version, not set. The Latin caption of the next letter (EPISTOLA EJUSDEM AD EUMDEM SERAPIONEM EPISCOPUM, DE SPIRITU SANCTO) and the opening of its §1 stand in this column; the Greek caption and text are in col. 624.

PG 26:624

με,» ἀνθρωπίνως εἴρηκεν· οὕτως λέγων, «οὐδὲ ὁ Υἱὸς,» ἀνθρωπίνως εἴρηκε. Καὶ τὸ αἴτιον τοῦ οὕτως εἰρηκέναι ἔχει τὸ εὔλογον. Ἐπειδὴ γὰρ ἄνθρωπος γέγονεν, ὡς γέγραπται, ἀνθρώπων δὲ ἴδιον τὸ ἀγνοεῖν, ὥσπερ καὶ τὸ πεινᾷν, καὶ τὰ ἄλλα (οὐ γὰρ γινώσκουσιν, ἐὰν μὴ ἀκούσωσι καὶ μάθωσι), διὰ τοῦτο καὶ τὴν ἄγνοιαν τῶν ἀνθρώπων, ὡς ἄνθρωπος γεγονὼς, ἐπιδείκνυται· πρῶτον μὲν, ἵνα δείξῃ, ὅτι ἀληθῶς ἀνθρώπινον ἔχει σῶμα· ἔπειτα δὲ, ἵνα καὶ, τὴν ἄγνοιαν τῶν ἀνθρώπων ἐν τῷ σώματι ἔχων, ἀπὸ πάντων λυτρωσάμενος καὶ καθαρίσας, τελείαν καὶ ἁγίαν παραστήσῃ τῷ Πατρὶ τὴν ἀνθρωπότητα. Ποίαν ἔτι πρόφασιν εὑρήσουσιν οἱ Ἀρειανοί; Τί λοιπὸν ἐπινοήσαντες γογγύσουσι; Κατεγνώσθησαν μὴ εἰδότες τὸ, «Κύριος ἔκτισέ με εἰς ἔργα αὐτοῦ.» Καὶ ἐδείχθησαν μὴ νοοῦντες τὸ, «Περὶ δὲ τῆς ἡμέρας ἐκείνης οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι, οὐδὲ ὁ Υἱός.» Καὶ γὰρ ὥσπερ λέγων μὲν τὸ, «ἔκτισε,» τὸ ἀνθρώπινον σημαίνει, ὅτι ἄνθρωπος γέγονε καὶ ἐκτίσθη· λέγων δὲ, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν,» καὶ, «Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα,» καὶ, «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ,» τὴν ἀϊδιότητα καὶ τὸ πρὸς τὸν Πατέρα ὁμοούσιον σημαίνει· οὕτως λέγων, «Οὐδεὶς οἶδεν, οὐδὲ ὁ Υἱὸς,» ὡς ἄνθρωπος πάλιν λέγει· ἀνθρώπων γὰρ ἴδιον τὸ ἀγνοεῖν. Λέγων δὲ, «Οὐδεὶς οἶδε τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, οὐδὲ τὸν Υἱὸν εἰ μὴ ὁ Πατὴρ,» οἶδε πολλῷ πλέον τὰ γενητά. Οἱ μὲν οὖν μαθηταὶ ἐν τῷ κατὰ Ἰωάννην ἔλεγον τῷ Κυρίῳ· «Νῦν οἴδαμεν, ὅτι πάντα οἶδας.» Εὔδηλον οὖν, ὅτι οὐδέν ἐστιν ὃ ἀγνοεῖ, Λόγος ὢν, δι' οὗ τὰ πάντα ἐγένετο. Τῶν δὲ πάντων οὖσα καὶ ἡ ἡμέρα ἐκείνη, πάντως δι' αὐτοῦ γενήσεται, κἂν διαῤῥαγῶσι μυριάκις τῇ ἑαυτῶν ἀγνοίᾳ οἱ Ἀρειανοί.

Me", He has spoken humanly, so in saying "nor the Son" He has spoken humanly. And the reason for His having spoken so is a sound one. For since He became man, as it is written, and to be ignorant is proper to men, as is hungering and the rest (for they do not know unless they hear and learn), therefore He displays also the ignorance of men, as having become man: first, to show that He truly has a human body; and then so that, having the ignorance of men in the body, He might redeem and cleanse humanity from all things and present it perfect and holy to the Father. What pretext will the Arians find any longer? What will they devise next to murmur? They stand condemned for not knowing "The Lord created me for His works". And they have been shown not to understand "But of that day no one knows, not even the angels, nor the Son." For just as, in saying "He created", He signifies what is human, that He became man and was created, while in saying "I and the Father are one" (John 10:30), and "He who has seen Me has seen the Father" (John 14:9), and "I am in the Father, and the Father in Me" (John 14:10), He signifies His eternity and His consubstantiality with the Father, so in saying "No one knows, nor the Son", He speaks again as man; for to be ignorant is proper to men. But He who says, "No one knows the Father but the Son, nor the Son but the Father" (Matt. 11:27), knows far more the things originated. The disciples, then, in the [Gospel] according to John said to the Lord: "Now we know that Thou knowest all things" (John 16:30). It is quite plain, then, that there is nothing He does not know, being the Word through whom all things came to be. And since that day too is among all things, it will surely come to be through Him, though the Arians burst ten thousand times over with their own ignorance.

ΕΠΙΣΤΟΛΗ ΤΟΥ ΑΥΤΟΥ ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ ΣΕΡΑΠΙΩΝΑ ΕΠΙΣΚΟΠΟΝ ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ.

LETTER OF THE SAME TO THE SAME SERAPION, BISHOP, CONCERNING THE HOLY SPIRIT.

1. Ἴσως θαυμάσεις, πῶς ἐντειλάμενον τὴν περὶ τοῦ ἁγίου Πνεύματος γραφεῖσαν ἐπιστολὴν ἐπιτε-

1. Perhaps you will wonder how, when I had been bidden to abri- the letter written concerning the Holy Spirit

Editors' notes and page, col. 624

Footnotes

(68) ‹anchor: not visible in the page foot› · call in col 624 (Greek only)

Sic Regius, Seguer. Gobler. et Felck. 1. At alii et editio Commel., τέλειον καὶ ἅγιον παραστήσῃ τῷ Πατρὶ τὸν ἄνθρωπον.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. But the others and Commelin's edition have τέλειον καὶ ἅγιον παραστήσῃ τῷ Πατρὶ τὸν ἄνθρωπον.

(printed under page 328)

(69) ‹anchor: not visible in the page foot› · call in col 624 (Greek only)

Regius et Seguer. omittunt, εἰς ἔργα αὐτοῦ, nec ea vertit Nannius. Mox iidem Regius et Seguer., Περὶ δὲ τῆς. In aliis et editis δέ deest. Ibidem Basil. et Anglic., τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας. Gobler. et Felck. primus ibidem, οὐδὲ ὁ Υἱὸς οἶδε. Item ibidem, Regius, Seguer. Anglic. Basil. Gobler. Felck. primus et Ottobon., ὥσπερ. Caeteri et editi, ὡς. Rursus ibidem Seguer., λέγον μέν, Regius, λέγομεν, male pro λέγων μέν, ut habent Gobler. Felck. primus, qui iidem, ut et Anglic. et Basil. habent quoque, ἔκτισέ με. Alii et editi, λέγων τὸ, ἔκτισε, τό, etc.

The Regius and the Seguerianus omit εἰς ἔργα αὐτοῦ, and Nannius did not translate them. Shortly after, the same Regius and Seguerianus have Περὶ δὲ τῆς; in the others and the printed editions δέ is missing. In the same place the Basel and English manuscripts have τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας. The Goblerianus and Felckmann's first have, in the same place, οὐδὲ ὁ Υἱὸς οἶδε. Likewise in the same place the Regius, the Seguerianus, the English, the Basel, the Goblerianus, Felckmann's first and the Ottobonianus have ὥσπερ; the rest and the printed editions, ὡς. Again in the same place the Seguerianus has λέγον μέν, the Regius λέγομεν, wrongly for λέγων μέν, which the Goblerianus and Felckmann's first have; and these same, like the English and Basel manuscripts, also have ἔκτισέ με. The others and the printed editions have λέγων τό, ἔκτισε, τό, etc.

(printed under page 328)

(70) ‹anchor: τὰ γενητά› · call in col 624 (Greek only)

Basil., γεννητά. Ibidem Anglic., ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ, quae omnia desunt in Gobler. et Felck. 1.

The Basel manuscript has γεννητά. In the same place the English manuscript has ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ, all of which is missing in the Goblerianus and Felckmann's 1.

(printed under page 328)

(71) ‹anchor: Εὔδηλον› · call in col 624 (Greek only)

Sic manuscripti omnes. Editio Commel., male, ἄδηλον. Ibidem οὖν deest in Regio et Seguer. Mox Ottobon., Λόγος γάρ ἐστι, δι' οὗ, etc.

So all the manuscripts. Commelin's edition wrongly has ἄδηλον. In the same place οὖν is missing in the Regius and the Seguerianus. Shortly after, the Ottobonianus has Λόγος γάρ ἐστι, δι' οὗ, etc.

(printed under page 328)

(72) ‹anchor: μυριάκις τῇ› · call in col 624 (Greek only)

Regius, Seguer. Gobler. et Felck. primus, ἐν τῇ. Caeteri et editi ἐν omittunt. Ibidem Regius et Seguer., αὐτῶν.

The Regius, the Seguerianus, the Goblerianus and Felckmann's first have ἐν τῇ. The rest and the printed editions omit ἐν. In the same place the Regius and the Seguerianus have αὐτῶν.

(printed under page 328)

(73) ‹anchor: ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ (the title)› · call in col 624 (Greek only)

Hanc epistolam, ut monuimus supra, verisimile est esse praecedentis partem, esseque ambas unam ab amanuensibus divisam. Titulus in Regio et Seguer.: Ἐπιστολὴ τοῦ αὐτοῦ πρὸς τὸν αὐτὸν Σαραπίωνα, περὶ τοῦ ἁγίου Πνεύματος. Basiliensis et Gobler. item, Σαραπίωνα. Vox Σέραπις, unde deductum nomen, scribitur etiam Σάραπις apud Clement. Strom. i, p. 322, item apud Origen. contra (continues)

As we noted above, this letter is probably part of the preceding one, and the two were one letter divided by copyists. The title in the Regius and the Seguerianus is Ἐπιστολὴ τοῦ αὐτοῦ πρὸς τὸν αὐτὸν Σαραπίωνα, περὶ τοῦ ἁγίου Πνεύματος ("Letter of the same to the same Sarapion, on the Holy Spirit"). The Basel and the Goblerianus likewise have Σαραπίωνα. The word Σέραπις, from which the name is derived, is also written Σάραπις in Clement, Stromata 1, p. 322, and likewise in Origen, Against (continues)

(printed under page 328)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. (left part cut off at the image edge)
marginal letters: A με, ἀνθρωπίνως εἴρηκεν; B Καὶ ἐδείχθησαν; C λον οὖν, ὅτι οὐδέν; D (printed beside the footnotes, not beside this column's text)
old-edition numerals: (none) — the old-edition numeral 552 is printed in the facing Latin column only

PG 26:625

μεῖν, καὶ δι' ὀλίγων δηλῶσαι, ὁρᾷς ὥσπερ ἀφέντα με τὸν περὶ τούτου λόγον, καὶ γράφοντα κατὰ τῶν ἀσεβούντων εἰς τὸν Υἱὸν τοῦ Θεοῦ, καὶ λεγόντων αὐτὸν κτίσμα· ἀλλ' οὐ μέμψῃ εὖ οἶδ' ὅτι, εἰ μάθοις τὸ αἴτιον, ἀλλὰ καὶ ἀποδέξεταί σου ἡ εὐλάβεια, ὁρῶσα τὸ εὔλογον. Ἐπειδὴ γὰρ, ὡς αὐτὸς ὁ Κύριος εἶπεν· «Οὐ λαλήσει παρ' ἑαυτοῦ ὁ Παράκλητος· ἀλλ' ὅσα ἀκούσει, λαλήσει· ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν·» καὶ ἐμφυσήσας δέδωκεν ἐξ αὐτοῦ τοῦτο τοῖς μαθηταῖς, καὶ οὕτως ἐξέχεεν αὐτὸ ὁ Πατὴρ ἐπὶ πᾶσαν σάρκα κατὰ τὸ γεγραμμένον· διά τοι τοῦτο εἰκότως περὶ τοῦ Υἱοῦ τοῦ Θεοῦ πρῶτον εἴρηταί τε καὶ γέγραπται· ἵν' ἐκ τῆς περὶ τοῦ Υἱοῦ γνώσεως ἔχειν καὶ τὴν περὶ τοῦ Πνεύματος γνῶσιν καλῶς δυνηθῶμεν· οἵαν γὰρ ἔγνωμεν ἰδιότητα τοῦ Υἱοῦ πρὸς τὸν Πατέρα, ταύτην ἔχειν τὸ Πνεῦμα πρὸς τὸν Υἱὸν εὑρήσομεν. Καὶ ὥσπερ ὁ Υἱὸς λέγει, «Πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστιν,» οὕτως ταῦτα πάντα διὰ τοῦ Υἱοῦ εὑρήσομεν ὄντα καὶ ἐν τῷ Πνεύματι. Καὶ ὡς ὁ Πατὴρ ἔδειξε τὸν Υἱὸν λέγων, «Οὗτός ἐστιν ὁ Υἱός] μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα,» οὕτως τοῦ Υἱοῦ ἐστι τὸ Πνεῦμα· «Ἐξαπέστειλε γὰρ,» φησὶν ὁ Ἀπόστολος, «τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ ἐν ταῖς καρδίαις ἡμῶν κράζον· Ἀββὰ, ὁ Πατήρ.» Καὶ τὸ παράδοξον, ὥσπερ ὁ Υἱὸς λέγει, Τὰ ἐμὰ τοῦ Πατρός ἐστιν, οὕτως τοῦ Πατρός ἐστι τὸ Πνεῦμα τὸ ἅγιον, ὅπερ τοῦ Υἱοῦ εἴρηται. Αὐτὸς μὲν γὰρ ὁ Υἱὸς λέγει· «Ὅταν ἔλθῃ ὁ Παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρὸς, τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ·» ὁ δὲ Παῦλος γράφει· «Οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἐν αὐτῷ. Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ, ἵν' εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν.» Καὶ ἐν πάσῃ δὲ τῇ θείᾳ Γραφῇ εὑρήσεις, ὅτι τὸ Πνεῦμα τὸ ἅγιον λεγόμενον τοῦ Υἱοῦ, τοῦτο λέγεται τοῦ Θεοῦ εἶναι· καὶ τοῦτο ἐν τοῖς ἔμπροσθεν ἐγράψαμεν. Οὐκοῦν εἰ ὁ Υἱὸς διὰ τὴν πρὸς τὸν Πατέρα ἰδιότητα, καὶ διὰ τὸ εἶναι αὐτοῦ τῆς οὐσίας ἴδιον γέννημα,

abridge, and to set it out in few words, you see me as it were leaving off the account of this, and writing against those who are impious towards the Son of God and say that He is a creature; but you will not find fault, I know well, if you learn the cause; rather your piety will welcome it, seeing its reasonableness. For since, as the Lord Himself said, "The Paraclete will not speak from Himself; but whatever He hears, He will speak; for He will receive of Mine, and will declare it to you" (John 16:13), and having breathed He gave this from Himself to the disciples (John 20:22), and so the Father poured it out upon all flesh according to what is written (Joel 2:28), for this very reason it was fitting that first concerning the Son of God it should be both said and written; so that from the knowledge concerning the Son we may be well able to have also the knowledge concerning the Spirit; for such a propriety as we have known the Son to have towards the Father, this same we shall find the Spirit to have towards the Son. And just as the Son says, "All things whatever the Father has are Mine" (John 16:15), so we shall find all these things to be, through the Son, also in the Spirit. And as the Father showed forth the Son, saying, "This is My beloved Son, in Whom I am well pleased" (Matt. 3:17), so the Spirit is of the Son: "For God has sent forth," says the Apostle, "the Spirit of His Son into our hearts, crying: Abba, Father" (Gal. 4:6). And, what is wonderful, just as the Son says, My things are the Father's (John 17:10), so the Holy Spirit, which is said to be of the Son, is of the Father. For the Son Himself says: "When the Paraclete comes, Whom I will send you from the Father, the Spirit of truth, Who proceeds from the Father, He will bear witness concerning Me" (John 15:26); and Paul writes: "No one knows the things of a man except the spirit of the man that dwells in him; so also the things of God no one knows except the Spirit of God that is in Him. But we have received not the spirit of the world, but the Spirit that is from God, that we may know the things graciously given to us by God" (1 Cor. 2:11–12). And in all the divine Scripture you will find that the Holy Spirit, said to be of the Son, is likewise said to be of God; and this we wrote in what went before. If then the Son, on account of His propriety towards the Father, and because He is the proper offspring of His essence,

Editors' notes and page, col. 625

Footnotes

(74) ‹anchor: not visible in the page foot› · call in col 625 (Greek only)

Sic editio Commeliniana, et omnes manuscripti. Editio Parisiensis, ἐπιτομεῖν.

So the Commelin edition and all the manuscripts. The Paris edition has ἐπιτομεῖν.

(printed under page 329)

(75) ‹anchor: not visible in the page foot› · call in col 625 (Greek only)

Gobler. et Felck. 1, μάθῃς. Paulo post iidem, Ἐπεὶ γὰρ ὡς ὁ Κύριος. Ibidem Regius et Seguer., εἶπεν. Caeteri et editi, ἔφη.

The Goblerianus and Felckmann's 1 have μάθῃς. A little after, the same have Ἐπεὶ γὰρ ὡς ὁ Κύριος. In the same place the Regius and the Seguerianus have εἶπεν; the rest and the printed editions, ἔφη.

(printed under page 329)

(76) ‹anchor: not visible in the page foot› · call in col 625 (Greek only)

Sic Regius, Seguer. Gobler. et Felck. 1, Basil., ἐμφυσήσας. Editi, εὐφυσήσας.

So the Regius, the Seguerianus, the Goblerianus, Felckmann's 1 and the Basel manuscript: ἐμφυσήσας. The printed editions have εὐφυσήσας.

(printed under page 329)

(77) ‹anchor: not visible in the page foot› · call in col 625 (Greek only)

Editio Paris., εἰκότος, male. Τε post εἴρηται deest in Gobler. et Felck. 1. Mox Regius et Seguer., ἵνα ἐκ τῆς. Ibidem, τοῦ ante Υἱοῦ deest in Gobler. et Felck. 1.

The Paris edition has εἰκότος, wrongly. Τε after εἴρηται is missing in the Goblerianus and Felckmann's 1. Shortly after, the Regius and the Seguerianus have ἵνα ἐκ τῆς. In the same place τοῦ before Υἱοῦ is missing in the Goblerianus and Felckmann's 1.

(printed under page 329)

(78) ‹anchor: ὁ Υἱὸς λέγει› · call in col 625 (Greek only)

Regius et Seguer., ἔλεγε. Paulo post, ὅπερ, sic omnes editi et mss. Erasmus legit ὥσπερ.

The Regius and the Seguerianus have ἔλεγε. A little after, ὅπερ: so all the printed editions and manuscripts. Erasmus reads ὥσπερ.

(printed under page 329)

(79) ‹anchor: Παῦλος γράφει› · call in col 625 (Greek only)

Haec, ὁ δὲ Παῦλος γράφει, absunt a Gobler. et Felck. primo, post quae verba particula καὶ legebatur in editis et quibusdam mss., sed cum desit in Regio, Seguer. et Basiliensi, omissa est. Mox Gobler. et Felck. primus, τὸ Πνεῦμα τὸ κατοικοῦν ἐν αὐτῷ. Editi, τὸ πνεῦμα (τοῦ ἀνθρώπου) τὸ (κατοικοῦν) ἐν αὐτῷ. Reg. vero Seguer. et Basil., quos sequimur, τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν.

The words ὁ δὲ Παῦλος γράφει are absent from the Goblerianus and Felckmann's first. After them the particle καί used to be read in the printed editions and some manuscripts, but since it is missing in the Regius, the Seguerianus and the Basel manuscript, it has been left out. Shortly after, the Goblerianus and Felckmann's first have τὸ Πνεῦμα τὸ κατοικοῦν ἐν αὐτῷ; the printed editions, τὸ πνεῦμα (τοῦ ἀνθρώπου) τὸ (κατοικοῦν) ἐν αὐτῷ; but the Regius, the Seguerianus and the Basel manuscript, whom we follow, τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν.

(printed under page 329)

(80) ‹anchor: ἐκ τοῦ Θεοῦ› · call in col 625 (Greek only)

Τοῦ deest in Seguer. Gobler. et Felck. primo. Mox Regius et Seguer., ἵνα εἴδωμεν. Paulo post, καὶ ante ἐν πάσῃ deerat in editis et in quibusdam mss., sed legitur in Regio et Seguer.

Τοῦ is missing in the Seguerianus, the Goblerianus and Felckmann's first. Shortly after, the Regius and the Seguerianus have ἵνα εἴδωμεν. A little after, καί before ἐν πάσῃ was missing in the printed editions and in some manuscripts, but it is read in the Regius and the Seguerianus.

(printed under page 329)

(81) ‹anchor: καὶ τοῦτο› · call in col 625 (Greek only)

Sic Regius, Seguer. Basil. In quo tamen postremo deest, ἐν τοῖς. Editi, εἶναι· ὅπερ ἐν τοῖς ἔμπροσθεν. Mox Regius, Seguer. Gobler. et Felck. primus, Οὐκοῦν εἰ ὁ Υἱός. Editi, Οὐκ οὖν ὥσπερ ὁ Υἱός.

So the Regius, the Seguerianus and the Basel manuscript, in the last of which, however, ἐν τοῖς is missing. The printed editions have εἶναι· ὅπερ ἐν τοῖς ἔμπροσθεν. Shortly after, the Regius, the Seguerianus, the Goblerianus and Felckmann's first have Οὐκοῦν εἰ ὁ Υἱός; the printed editions, Οὐκ οὖν ὥσπερ ὁ Υἱός.

(printed under page 329)

Footnotes

(68) ‹anchor: not visible in the page foot› · call in col 626

Joan. XVI, 13.

John 16:13.

(printed under page 329)

(69) ‹anchor: not visible in the page foot› · call in col 626

Joan. XX, 22.

John 20:22.

(printed under page 329)

(70) ‹anchor: not visible in the page foot› · call in col 626

Joel ii, 29.

Joel 2:29.

(printed under page 329)

(71) ‹anchor: not visible in the page foot› · call in col 626

Joan. XVI, 15.

John 16:15.

(printed under page 329)

(72) ‹anchor: mihi complacui› · call in col 626

Matth. III, 17.

Matthew 3:17.

(printed under page 329)

(73) ‹anchor: Abba, Pater› · call in col 626

Galat. iv, 6.

Galatians 4:6.

(printed under page 329)

(74) ‹anchor: perhibebit de me› · call in col 626

Joan. XV, 26.

John 15:26.

(printed under page 329)

(75) ‹anchor: donata sunt nobis› · call in col 626

I Cor. II, 11, 12.

1 Corinthians 2:11–12.

(printed under page 329)

Footnotes

(76) ‹anchor: not visible in the page foot› · call in col 627

I Joan. II, 23.

1 John 2:23.

(printed under page 330)

(77) ‹anchor: not visible in the page foot› · call in col 627

Psal. XIII, 1.

Psalm 13(14):1.

(printed under page 330)

(78) ‹anchor: not visible in the page foot› · call in col 627

Gen. I, 1.

Genesis 1:1.

(printed under page 330)

(79) ‹anchor: docet vos de omnibus› · call in col 627

I Joan. II, 27.

1 John 2:27.

(printed under page 330)

(80) ‹anchor: unxerit me› · call in col 627

Isa. LXI, 1.

Isaiah 61:1.

(printed under page 330)

(81) ‹anchor: signati estis› · call in col 627

Ephes. I, 13.

Ephesians 1:13.

(printed under page 330)

(82) ‹anchor: diem redemptionis› · call in col 627

Ephes. IV, 30.

Ephesians 4:30.

(printed under page 330)

Page

other: facing Latin version, not set

PG 26:628

οὐκ ἔστι κτίσμα, ἀλλ' ὁμοούσιος τοῦ Πατρός· οὕτως οὐκ ἂν εἴη οὐδὲ τὸ Πνεῦμα τὸ ἅγιον κτίσμα, ἀλλὰ καὶ ἀσεβὴς ὁ λέγων τοῦτο, διὰ τὴν πρὸς τὸν Υἱὸν ἰδιότητα αὐτοῦ, καὶ ὅτι ἐξ αὐτοῦ δίδοται πᾶσι, καὶ ἃ ἔχει τοῦ Υἱοῦ ἐστιν.

is not a creature, but consubstantial with the Father; so neither would the Holy Spirit be a creature, but rather he who says this is impious, on account of His propriety towards the Son, and because from Him He is given to all, and what He has is the Son's.

2. Ἱκανὰ μὲν οὖν καὶ ταῦτα πεῖσαι καὶ πάντα ὁντινοῦν φιλόνεικον, μηκέτι λέγειν κτίσμα τοῦ Θεοῦ, τὸ ἐν τῷ Θεῷ, καὶ τὰ βάθη ἐρευνῶν τοῦ Θεοῦ, καὶ ἐκ Πατρὸς δι' Υἱοῦ διδόμενον· ἵνα μὴ ἐκ τούτων ἀναγκασθῇ καὶ τὸν Υἱὸν εἰπεῖν κτίσμα, τὸν Λόγον, τὴν σοφίαν, τὸν χαρακτῆρα, τὸ ἀπαύγασμα, ὃν ὁρῶν τις ὁρᾷ τὸν Πατέρα, καὶ λοιπὸν ἀκούσῃ· «Ὁ ἀρνούμενος τὸν Υἱὸν, οὐδὲ τὸν Πατέρα ἔχει.» Λέξει γὰρ κατ' ὀλίγον ὁ τοιοῦτος, ὡς ὁ ἄφρων· «Οὐκ ἔστι Θεός.» Ὅμως δὲ ὑπὲρ τοῦ ἐκ πλειόνων δειχθῆναι τὸν κατὰ τῶν ἀσεβῶν ἔλεγχον καλὸν, ἐξ ὧν ὁ Υἱὸς δείκνυται μὴ ὢν κτίσμα, ἐκ τούτων δεῖξαι καὶ τὸ Πνεῦμα μὴ εἶναι κτίσμα. Ἐξ οὐκ ὄντων ἐστὶ τὰ κτίσματα, καὶ ἀρχὴν ἔχει τοῦ εἶναι· «Ἐν ἀρχῇ» γὰρ «ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν,» καὶ τὰ ἐν αὐτοῖς. Τὸ δὲ Πνεῦμα τὸ ἅγιον ἐκ τοῦ Θεοῦ ἐστι, καὶ λέγεται, ὡς εἶπεν ὁ Ἀπόστολος. Εἰ δὲ ὁ Υἱὸς, ἐπειδὴ ἐξ οὐκ ὄντων οὐκ ἔστιν, ἀλλ' ἐκ τοῦ Θεοῦ, εἰκότως οὐκ ἂν εἴη κτίσμα, ἀνάγκη μηδὲ τὸ Πνεῦμα τὸ ἅγιον εἶναι κτίσμα· ἐπειδὴ ἐκ τοῦ Θεοῦ ὡμολόγηται. Τὰ γὰρ κτίσματα ἐξ οὐκ ὄντων ἐστίν.

2. These things, then, would be enough to persuade even any contentious man whatever no longer to call a creature that which is of God, which is in God, which searches the deep things of God, and which is given from the Father through the Son; lest from these things he be compelled to call the Son also a creature, the Word, the Wisdom, the Express Image, the Radiance, Whom whoever sees sees the Father, and thereafter he hear: "Whoever denies the Son, does not have the Father either" (1 John 2:23). For such a man will by degrees say, like the fool: "There is no God" (Ps. 13:1). Nevertheless, so that the refutation against the impious may be shown to be good from more arguments, it is well to show, from the very things by which the Son is shown not to be a creature, that the Spirit too is not a creature. Creatures are from things that are not, and have a beginning of being; for "In the beginning God made the heaven and the earth" (Gen. 1:1), and the things in them. But the Holy Spirit is from God, and is said to be so, as the Apostle said. And if the Son, since He is not from things that are not but from God, would fittingly not be a creature, it follows of necessity that neither is the Holy Spirit a creature, since He is confessed to be from God. For creatures are from things that are not.

3. Καὶ πάλιν χρίσμα καὶ σφραγὶς λέγεται καὶ ἔστι τὸ Πνεῦμα· ὁ μὲν γὰρ Ἰωάννης γράφει· «Καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε παρ' αὐτοῦ μένει ἐν ὑμῖν· καὶ οὐ χρείαν ἔχετε, ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ' ὡς τὸ αὐτοῦ χρίσμα, τὸ πνεῦμα αὐτοῦ διδάσκει ὑμᾶς περὶ πάντων·» ἐν δὲ τῷ προφήτῃ Ἡσαΐᾳ γέγραπται· «Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με·» καὶ ὁ Παῦλος δὲ γράφει· «Ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε·» καὶ πάλιν· «Μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.» Τὰ δὲ κτίσματα ἐν τούτῳ χρίεται καὶ σφραγίζεται· εἰ δὲ τὰ κτίσματα ἐν τούτῳ χρίεται καὶ σφραγίζεται, οὐκ ἂν εἴη κτίσμα τὸ Πνεῦμα· οὐ γὰρ ὅμοιον τὸ χρίον τῶν χριομένων. Καὶ γὰρ τὸ χρίσμα τοῦτο πνοή ἐστι τοῦ Υἱοῦ· ὥστε τὸν ἔχοντα τὸ Πνεῦμα λέ⟨γ⟩ειν· «Χριστοῦ εὐωδία ἐσμέν.»

3. And again, the Spirit is called and is an anointing and a seal; for John writes: "And you, the anointing which you received from Him abides in you; and you have no need that anyone teach you, but as His anointing, His spirit, teaches you about all things" (1 John 2:27); and in the prophet Isaiah it is written: "The Spirit of the Lord is upon Me, because He has anointed Me" (Isa. 61:1); and Paul too writes: "In Whom also, having believed, you were sealed" (Eph. 1:13); and again: "Do not grieve the Holy Spirit, in Whom you were sealed for the day of redemption" (Eph. 4:30). Now creatures are anointed and sealed in Him; and if creatures are anointed and sealed in Him, the Spirit would not be a creature; for that which anoints is not like the things anointed. For indeed this anointing is the breath of the Son; so that he who has the Spirit says: "We are the fragrance of Christ" (2 Cor. 2:15).

Editors' notes and page, col. 628

Footnotes

(82) ‹anchor: not visible in the page foot› · call in col 628 (Greek only; a variant note on the Greek)

Seguerianus, ὀντιναοῦν. Regius, mendose, ὅτι οὖν. Mox post κτίσμα legebatur in editis τὸ Πνεῦμα, quod cum desit in Regio, Seguer. Gobler. et Felck. primo, et alioqui supervacaneum sit, omissum est. Ibidem editi, καὶ τὰ μὲν βάθη, sed in Reg. Seguer. et Basil. μέν deest. Mox Regius, διὰ Υἱοῦ.

The Seguerianus has ὀντιναοῦν; the Regius, wrongly, ὅτι οὖν. Shortly after, following κτίσμα, the printed editions used to read τὸ Πνεῦμα; since it is missing in the Regius, the Seguerianus, the Goblerianus and Felckmann's first, and is in any case superfluous, it has been left out. In the same place the printed editions have καὶ τὰ μὲν βάθη, but in the Regius, the Seguerianus and the Basel manuscript μέν is missing. Shortly after, the Regius has διὰ Υἱοῦ.

(printed under page 330)

(83) ‹anchor: not visible in the page foot› · call in col 628 (Greek only)

Seguer. et Basil., ἀκούσει.

The Seguerianus and the Basel manuscript have ἀκούσει.

(printed under page 330)

(84) ‹anchor: not visible in the page foot› · call in col 628 (Greek only)

Γάρ deest in Reg. Seguer. et Basil. Mox editi post εἶναι habent, Γέγραπται γὰρ ἐν ἀρχῇ. Regius, Seguer. et Basil., Ἐν ἀρχῇ γάρ, omisso γέγραπται.

Γάρ is missing in the Regius, the Seguerianus and the Basel manuscript. Shortly after, following εἶναι, the printed editions have Γέγραπται γὰρ ἐν ἀρχῇ; the Regius, the Seguerianus and the Basel manuscript have Ἐν ἀρχῇ γάρ, leaving out γέγραπται.

(printed under page 330)

(85) ‹anchor: ἐπειδή› · call in col 628 (Greek only)

Gobler. et Felck. 1, ἐπεί. Iidem paulo post δέ pro μηδέ.

The Goblerianus and Felckmann's 1 have ἐπεί. A little after, the same have δέ for μηδέ.

(printed under page 330)

(86) ‹anchor: ὁ μέν› · call in col 628 (Greek only)

Μέν deest in Gobler. et Felck. 1. Paulo post ὃ ante ἐλάβετε deest in Basil.

Μέν is missing in the Goblerianus and Felckmann's 1. A little after, ὅ before ἐλάβετε is missing in the Basel manuscript.

(printed under page 330)

(87) ‹anchor: διδάσκῃ ὑμᾶς› · call in col 628 (Greek only)

Sic Regius et Seguer. Editi, διδάσκει. Ibidem editi, διδάσκει ὑμᾶς τὸ Πνεῦμα. Reg. et Seguer., τὸ Πνεῦμα αὐτοῦ διδάσκει ὑμᾶς.

So the Regius and the Seguerianus. The printed editions have διδάσκει. In the same place the printed editions have διδάσκει ὑμᾶς τὸ Πνεῦμα; the Regius and the Seguerianus, τὸ Πνεῦμα αὐτοῦ διδάσκει ὑμᾶς.

(printed under page 330)

(88) ‹anchor: τῷ προφήτῃ› · call in col 628 (Greek only)

In Gobleriano et Felckm. primo, deest vox προφήτῃ. Mox Regius et Seguerianus, οὗ εἵνεκεν. Editi, οὗ ἕνεκεν. Ibidem post ὁ Παῦλος, desunt haec, δὲ γράφει, in editis et in quibusdam mss., sed habentur in Regio et Segueriano. Ibidem καὶ ante πιστεύσαντες deest in Gobler. et Felck. 1. Paulo post Seguer., λυπῆτε.

In the Goblerianus and Felckmann's first the word προφήτῃ is missing. Shortly after, the Regius and the Seguerianus have οὗ εἵνεκεν; the printed editions, οὗ ἕνεκεν. In the same place, after ὁ Παῦλος, the words δὲ γράφει are missing in the printed editions and in some manuscripts, but they are found in the Regius and the Seguerianus. In the same place καί before πιστεύσαντες is missing in the Goblerianus and Felckmann's 1. A little after, the Seguerianus has λυπῆτε.

(printed under page 330)

(89) ‹anchor: Τὰ δὲ κτίσματα› · call in col 628 (Greek only)

Basil., χρίσματα, et sic mox.

The Basel manuscript has χρίσματα, and so again shortly after.

(printed under page 330)

(90) ‹anchor: τῶν χριομένων› · call in col 628 (Greek only)

Sic Regius, Seguer. Basiliensis. Editi vero et caeteri, τοῦ χριομένου.

So the Regius, the Seguerianus and the Basel manuscript. The printed editions and the rest have τοῦ χριομένου.

(printed under page 330)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 628
marginal letters: A ‹οὐκ ἔστι κτίσμα, ἀλλ' ὁμοούσιος›; B ‹ναι τὸν κατὰ τῶν ἀσεβῶν›; C ‹ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε›; D ‹beside the footnotes, not in the Greek text›
old-edition numerals: (none)
other: κατὰ τῶν ἀσεβῶν is printed with a stray apostrophe-like mark after κατά (κατά' τῶν); set as κατὰ. λέ⟨γ⟩ειν: the γ is broken in the type and looks like ν. Scripture references in the English are supplied from Migne's foot references (I Joan. II,23; Psal. XIII,1; Gen. I,1; I Joan. II,27; Isa. lxi,1; Ephes. I,13; iv,30) plus 2 Cor 2:15 identified. Page 627/628: Latin on the left (627), Greek on the right (628).

PG 26:629

Καὶ ἡ σφραγὶς δὲ τὸν Υἱὸν ἐκτυποῖ, ὡς τὸν σφραγιζόμενον ἔχειν τὴν τοῦ Χριστοῦ μορφὴν, λέγοντος τοῦ Ἀποστόλου· «Τεκνία μου, οὓς πάλιν ὠδίνω, μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν.» Εἰ δὲ τὸ Πνεῦμα εὐωδία καὶ μορφὴ τοῦ Υἱοῦ ἐστιν, εὔδηλον, ὡς οὐκ ἂν εἴη τὸ Πνεῦμα κτίσμα· ἐπειδὴ καὶ ὁ Υἱὸς, ἐν μορφῇ τοῦ Πατρὸς ὑπάρχων, οὐκ ἔστι κτίσμα. Καὶ γὰρ ὥσπερ ὁ ἑωρακὼς τὸν Υἱὸν ὁρᾷ τὸν Πατέρα, οὕτως ὁ τὸ Πνεῦμα τὸ ἅγιον ἔχων ἔχει τὸν Υἱὸν, καὶ ἔχων αὐτὸν, ναὸς τοῦ Θεοῦ ἐστι, γράφοντος τοῦ μὲν Παύλου· «Οὐκ οἴδατε, ὅτι ναὸς τοῦ Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν·» ὁ δὲ Ἰωάννης φησίν· «Ἐν τούτῳ γινώσκομεν, ὅτι ἐν τῷ Θεῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν.» Εἰ δὲ ὁ Υἱὸς ἐν τῷ Πατρὶ ὢν, ἐν ᾧ ἐστι καὶ ὁ Πατὴρ, ὡμολογήθη μὴ εἶναι κτίσμα, ἀνάγκη πᾶσα μηδὲ τὸ Πνεῦμα εἶναι κτίσμα· ἐν αὐτῷ γάρ ἐστιν ὁ Υἱὸς, καὶ αὐτὸς ἐν τῷ Υἱῷ. Διὸ καὶ ὁ τὸ Πνεῦμα λαμβάνων ναὸς τοῦ Θεοῦ χρηματίζει. Πάλιν δὲ κὰκ τούτου συνιδεῖν καλὸν, εἰ ἔστιν ὁ Υἱὸς τοῦ Θεοῦ Λόγος, ὡς Πατὴρ εἷς ἐστιν. «Εἷς γὰρ Θεὸς, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστός·» διὸ καὶ μονογενὴς Υἱὸς εἴρηται καὶ γέγραπται· τὰ δὲ κτίσματα πολλὰ καὶ διάφορα, ἄγγελοι, ἀρχάγγελοι, χερουβὶμ, ἀρχαὶ, ἐξουσίαι, καὶ τὰ ἄλλα, ὥσπερ εἴρηται. Εἰ δὲ, ὅτι οὐκ ἔστι τῶν πολλῶν ὁ Υἱὸς, ἀλλ' εἷς ἐστιν, ὡς Πατὴρ εἷς ἐστι, καὶ οὐκ ἔστι κτίσμα, πάντως καὶ τὸ Πνεῦμα (χρὴ γὰρ ἀπὸ τοῦ Υἱοῦ λαμβάνειν καὶ τὴν περὶ τοῦ Πνεύματος γνῶσιν) οὐκ ἂν εἴη κτίσμα. Οὐ γὰρ τῶν πολλῶν ἐστιν, ἀλλ' ἕν ἐστι καὶ αὐτό.

And the seal too stamps the image of the Son, so that he who is sealed has the form of Christ, as the Apostle says: "My little children, of whom I am again in labour, until Christ be formed in you" (Gal. 4:19). And if the Spirit is the fragrance and form of the Son, it is plain that the Spirit would not be a creature; since the Son too, being in the form of the Father, is not a creature. For just as he who has seen the Son sees the Father, so he who has the Holy Spirit has the Son, and having Him, he is a temple of God, as Paul writes: "Do you not know that you are the temple of God, and the Spirit of God dwells in you?" (1 Cor. 3:16); and John says: "In this we know that we abide in God, and He in us, because He has given us of His Spirit" (1 John 4:13). And if the Son, being in the Father, in Whom the Father also is, has been confessed not to be a creature, it is altogether necessary that neither is the Spirit a creature; for the Son is in Him, and He in the Son. Therefore also he who receives the Spirit is called a temple of God. Again, it is well to perceive from this also that, if the Son is the Word of God, as the Father is one, He is one. "For there is one God, from Whom are all things, and one Lord Jesus Christ" (1 Cor. 8:6); therefore also He is said and written to be the only-begotten Son; but creatures are many and various, angels, archangels, cherubim, principalities, powers, and the rest, as has been said. And if, because the Son is not one of the many but is one, as the Father is one, He is not a creature, then certainly the Spirit too (for we must take from the Son the knowledge concerning the Spirit as well) would not be a creature. For He is not one of the many, but He too is one.

4. Καὶ τοῦτο οἶδεν ὁ Ἀπόστολος λέγων· «Ταῦτα δὲ πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται·» καὶ μετ' ὀλίγα· «Ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, καὶ πάντες ἓν Πνεῦμα ἐποτίσθημεν·» καὶ πάλιν, ἐπειδὴ ἐκ τοῦ Υἱοῦ δεῖ λαμβάνειν τὴν περὶ τοῦ Πνεύματος γνῶσιν, πρέπον ἂν εἴη ἐξ αὐτοῦ καὶ τὰς ἀποδείξεις προφέρειν. Πανταχοῦ τοίνυν ἐστὶν ὁ Υἱὸς, ἐν Πατρὶ γὰρ ὢν, καὶ τοῦ Πατρὸς ὄντος ἐν αὐτῷ. Πάντα γὰρ κρατεῖ καὶ συνέχει, καὶ γέγραπται, ὅτι «Ἐν αὐτῷ συνέστηκε τὰ πάντα» εἴτε ὁρατὰ εἴτε ἀόρατα, «καὶ αὐτός ἐστι πρὸ πάντων.» Τὰ δὲ κτίσματα ἐν μεμερισμένοις τόποις ἐστίν· ἥλιος μὲν καὶ σελήνη καὶ οἱ ἄλλοι φωστῆρες ἐν τῷ στερεώματι, ἐν οὐρανῷ δὲ ἄγγελοι, καὶ ἄνθρωποι ἐπὶ τῆς

4. And the Apostle knows this, saying: "But all these things the one and the same Spirit works, dividing to each one individually as He wills" (1 Cor. 12:11); and a little after: "In one Spirit we were all baptized into one body, and we were all made to drink of one Spirit" (1 Cor. 12:13); and again, since we must take from the Son the knowledge concerning the Spirit, it would be fitting to bring forward the proofs also from Him. The Son, then, is everywhere, for He is in the Father, and the Father is in Him. For He holds and holds together all things, and it is written that "In Him all things consist," whether visible or invisible, "and He is before all things" (Col. 1:17). But creatures are in places divided off: the sun and moon and the other lights in the firmament, the angels in heaven, and men upon the

Editors' notes and page, col. 629

Footnotes

(91) ‹anchor: not visible in the page foot› · call in col 629 (Greek only; a variant note on the Greek)

Καὶ deest in Gobler. et Felck. 1. Mox editio Paris., mendose, σφράγη, at editio Commel. et omnes mss., σφραγίς.

Καί is missing in the Goblerianus and Felckmann's 1. Shortly after, the Paris edition wrongly has σφράγη, but Commelin's edition and all the manuscripts have σφραγίς.

(printed under page 331)

(92) ‹anchor: not visible in the page foot› · call in col 629 (Greek only)

Basiliensis, ὠδῖνα.

The Basel manuscript has ὠδῖνα.

(printed under page 331)

(93) ‹anchor: not visible in the page foot› · call in col 629 (Greek only)

Sic Regius, Seguerianus, Basiliensis. At editi et alii, καὶ ὁ ἔχων, cum aliquo sententiae discrimine. Mox μέν ante Παῦλον legitur in Regio et Segueriano, in caeteris et editis desideratur.

So the Regius, the Seguerianus and the Basel manuscript. But the printed editions and the others have καὶ ὁ ἔχων, with some difference of sense. Shortly after, μέν before Παῦλον is read in the Regius and the Seguerianus; in the rest and the printed editions it is wanting.

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Gobler. et Felckm. 1, ὁ δὲ Κύριος.

The Goblerianus and Felckmann's 1 have ὁ δὲ Κύριος.

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Regius et Seguerian., καὶ ἐκ τούτου. Ibidem, Εἰ ἔστιν ὁ Υἱὸς τοῦ Θεοῦ Λόγος ὡς Πατὴρ, εἷς ἐστιν. Sic Reg. Seguer. et alii. Editi vero Λόγου habent mendose. Hunc locum probe intellexit Erasmus, qui hoc modo vertit : Si Filius est Dei Verbum, unus est sicuti Pater. Felckm. vero putavit legendum esse Εἰ εἷς ἐστιν ὁ Υἱός. Sed locus bene habet, atque prout liquet ex serie, ut superius vertendus est Infra Reg., χερουβείμ. Ibid. haec, ἄγγελοι, ἀρχάγγελοι, χερουβίμ, ἀρχαί, ἐξουσίαι, καὶ τὰ ἄλλα, ὥσπερ εἴρηται, desunt in Gobler. et Felck. 1.

The Regius and the Seguerianus have καὶ ἐκ τούτου. In the same place, Εἰ ἔστιν ὁ Υἱὸς τοῦ Θεοῦ Λόγος ὡς Πατήρ, εἷς ἐστιν: so the Regius, the Seguerianus and others. The printed editions wrongly have Λόγου. Erasmus understood this passage rightly, translating it thus: "If the Son is the Word of God, he is one, as the Father is." Felckmann, however, thought it should read Εἰ εἷς ἐστιν ὁ Υἱός. But the passage is sound and, as the sequence makes clear, is to be translated as above. Below, the Regius has χερουβείμ. In the same place the words ἄγγελοι, ἀρχάγγελοι, χερουβίμ, ἀρχαί, ἐξουσίαι, καὶ τὰ ἄλλα, ὥσπερ εἴρηται are missing in the Goblerianus and Felckmann's 1.

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(96) ‹anchor: οὐκ ἔστι› · call in col 629 (Greek only)

Sic Reg. et Seguer. Editi perperam, οὐκ ἔτι

So the Regius and the Seguerianus. The printed editions wrongly have οὐκ ἔτι.

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(97) ‹anchor: Ἐν ἑνί› · call in col 629 (Greek only)

Seguerianus, πν. τι, mendose. Mox haec, καὶ πάντες ἓν Πνεῦμα ἐποτίσθημεν, desunt in Regio solo. Paulo post Reg. et Seguer., λαμβάνειν.

The Seguerianus has πν. τι, wrongly. Shortly after, the words καὶ πάντες ἓν Πνεῦμα ἐποτίσθημεν are missing in the Regius alone. A little after, the Regius and the Seguerianus have λαμβάνειν.

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(98) ‹anchor: καὶ γέγραπται› · call in col 629 (Greek only)

Sic omnes mss. et editio Commel.; editio vero Paris., ὡς καὶ γέγραπται.

So all the manuscripts and Commelin's edition; but the Paris edition has ὡς καὶ γέγραπται.

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(99) ‹anchor: τόποις ἐστίν› · call in col 629 (Greek only)

Sic Regius et Seguer. Editi vero, εἰσίν.

So the Regius and the Seguerianus. The printed editions have εἰσίν.

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Footnotes

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II Cor. II, 15.

2 Corinthians 2:15.

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Galat. iv, 19.

Galatians 4:19.

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I Cor. III, 16.

1 Corinthians 3:16.

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I Joan. IV, 13.

1 John 4:13.

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I Cor. VIII, 6.

1 Corinthians 8:6.

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(88) ‹anchor: dividens singulis prout vult› · call in col 630

I Cor xii, 11.

1 Corinthians 12:11.

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(89) ‹anchor: uno Spiritu potati sumus› · call in col 630

ibid. 13.

The same, verse 13 (1 Cor. 12:13).

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Coloss. I, 17.

Colossians 1:17.

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Footnotes

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Sap. I, 7.

Wisdom 1:7.

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Psal. CXXXVIII, 7.

Psalm 138(139):7.

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Joan. V, 19.

John 5:19.

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Joan. I, 3.

John 1:3.

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Psal. CIII, 29, 30.

Psalm 103(104):29–30.

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(96) ‹anchor: omnis virtus eorum› · call in col 631

Psal. XXXII, 6.

Psalm 32(33):6.

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(97) ‹anchor: praedixit Spiritus sanctus› · call in col 631

Act. I, 16.

Acts 1:16.

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Zach. I, 6.

Zechariah 1:6.

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Page

other: facing Latin version, not set. Two full-width Greek lines closing §4 (τοστῷ τρίτῳ ψαλμῷ ... κτισθήσονται, καὶ) run across this column's space; they are set under PG 26:632.

PG 26:632

γῆς. Εἰ δὲ ὁ Υἱὸς, οὐκ ὢν ἐν μεμερισμένοις τόποις, ἀλλ' ἐν Πατρὶ ὢν, πανταχοῦ ἐστι, καὶ ἔξω τῶν πάντων ὢν, οὐκ ἔστι κτίσμα, ἀκολούθως οὐκ ἂν εἴη οὐδὲ τὸ Πνεῦμα κτίσμα, μὴ ὂν ἐν μεμερισμένοις τόποις, ἀλλὰ πάντα πληροῦν καὶ ἔξω τῶν πάντων ὄν. Οὕτω γὰρ καὶ γέγραπται· «Πνεῦμα Κυρίου πεπλήρωκε τὴν οἰκουμένην.» Καὶ Δαβὶδ ψάλλει· «Ποῦ πορευθῶ ἀπὸ τοῦ Πνεύματός σου,» ὡς μὴ ὄντος αὐτοῦ ἐν τόπῳ, ἀλλ' ἔξω μὲν τῶν πάντων, ἐν δὲ τῷ Υἱῷ ὄντος, ὡς ἔστι καὶ ὁ Υἱὸς ἐν τῷ Πατρί. Διὰ τοῦτο γὰρ οὐδ' αὐτὸ κτίσμα ἐστὶν, ὥσπερ δέδεικται. Πρὸς πᾶσι δὲ τούτοις ἔτι μᾶλλον ἐκ τούτου καταγνωσθήσεται μὲν ἡ Ἀρειανὴ αἵρεσις, ἐπιγνωσθήσεται δὲ πάλιν ἐκ τοῦ Υἱοῦ ἡ περὶ τοῦ Πνεύματος γνῶσις. Κτίστης τοίνυν ἐστὶν ὁ Υἱὸς ὡς ὁ Πατήρ· «Ἃ γὰρ βλέπω,» φησὶ, «τὸν Πατέρα ποιοῦντα, ταῦτα κἀγὼ ποιῶ. Πάντα» γοῦν «δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.» Εἰ δὲ, κτίστης ὢν, ὡς ὁ Πατὴρ, ὁ Υἱὸς, οὐκ ἔστι κτίσμα· καὶ εἰ, ὅτι δι' αὐτοῦ κτίζεται τὰ πάντα, οὐκ ἔστι τῶν κτιζομένων· δηλονότι οὐδὲ τὸ Πνεῦμα κτίσμα ἐστίν· ἐπειδὴ καὶ περὶ αὐτοῦ γέγραπται ἐν τῷ ἑκατοστῷ τρίτῳ ψαλμῷ· «Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν· ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.»

earth. And if the Son, not being in places divided off, but being in the Father, is everywhere, and being outside all things, is not a creature, it follows that neither would the Spirit be a creature, since He is not in places divided off, but fills all things and is outside all things. For so too it is written: "The Spirit of the Lord has filled the world" (Wis. 1:7). And David sings: "Whither shall I go from Thy Spirit?" (Ps. 138:7), as though He were not in a place, but outside all things, and yet in the Son, as the Son too is in the Father. For this reason He too is not a creature, as has been shown. And besides all these things, from this still more will the Arian heresy be condemned, and again the knowledge concerning the Spirit will be recognized from the Son. The Son, then, is Creator as the Father is: "For what I see the Father doing," He says, "these things I also do" (John 5:19). "All things," at any rate, "were made through Him, and without Him was made not even one thing" (John 1:3). And if the Son, being Creator as the Father is, is not a creature; and if, because all things are created through Him, He is not of the things created; plainly neither is the Spirit a creature; since concerning Him too it is written in the hundred and third psalm: "Thou wilt take away their spirit, and they will fail, and return to their dust; Thou wilt send forth Thy Spirit, and they will be created, and Thou wilt renew the face of the earth" (Ps. 103:29–30).

5. Τούτου δὲ οὕτως γεγραμμένου, δῆλόν ἐστιν, ὡς οὐκ ἔστι κτίσμα τὸ Πνεῦμα, ἀλλ' ἐν τῷ κτίζειν ἐστίν· ὁ γὰρ Πατὴρ διὰ τοῦ Λόγου ἐν τῷ Πνεύματι κτίζει τὰ πάντα, ἐπεὶ ἔνθα ὁ Λόγος, ἐκεῖ καὶ τὸ Πνεῦμα· καὶ τὰ διὰ τοῦ Λόγου κτιζόμενα ἔχει ἐκ τοῦ Πνεύματος παρὰ τοῦ Λόγου τὴν τοῦ εἶναι ἰσχύν. Οὕτω γὰρ γέγραπται ἐν τῷ τριακοστῷ δευτέρῳ ψαλμῷ· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Ἀμέλει οὕτως ἐστὶ τὸ Πνεῦμα ἀδιαίρετον πρὸς τὸν Υἱὸν, ὡς μὴ ἀμφιβάλλειν ἐκ τοῦ λεγομένου. Ὅτε γὰρ ὁ Λόγος ἐγίγνετο πρὸς τὸν προφήτην, τὰ παρὰ τοῦ Λόγου ἐν τῷ Πνεύματι ἐλάλει ὁ προφήτης. Οὕτω καὶ γέγραπται ἐν μὲν ταῖς Πράξεσι τοῦ Πέτρου λέγοντος· «Ἄνδρες ἀδελφοὶ, ἔδει πληρωθῆναι τὴν Γραφὴν, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον·» ἐν δὲ τῷ Ζαχαρίᾳ, τοῦ Λόγου γενομένου πρὸς αὐτὸν, γέγραπται· «Πλὴν τοὺς λόγους μου καὶ τὰ νόμιμά μου δέχεσθε, ὅσα ἐγὼ ἐντέλλομαι ἐν Πνεύματί μου τοῖς προφήταις.» Καὶ μετ' ὀλίγα, αἰτιώμενος τὸν λαὸν,

5. And since this is so written, it is plain that the Spirit is not a creature, but is in the act of creating; for the Father creates all things through the Word in the Spirit, since where the Word is, there is the Spirit also; and the things created through the Word have from the Spirit, from the Word, the strength to be. For so it is written in the thirty-second psalm: "By the Word of the Lord the heavens were made firm, and by the Spirit of His mouth all their power" (Ps. 32:6). Indeed the Spirit is so undivided from the Son that there can be no doubt from what is said. For when the Word came to the prophet, the prophet spoke in the Spirit the things from the Word. So too it is written in the Acts, when Peter says: "Men, brethren, the Scripture had to be fulfilled which the Holy Spirit foretold" (Acts 1:16); and in Zechariah, when the Word came to him, it is written: "But receive My words and My ordinances, which I command by My Spirit to the prophets" (Zech. 1:6). And a little after, reproaching the people,

Editors' notes and page, col. 632

Footnotes

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Τῶν deest in Gobler. et Felck. 1. Mox haec verba absunt ab iisdem, ἀκολούθως οὐκ ἂν εἴη τὸ Πνεῦμα κτίσμα. Eodem loco in iisdem et in Seguer. ἐν desideratur. In ipsis item Gobleriano et Felckm. primo, mox, τῶν ante πάντων, particula καὶ ante γέγραπται, et paulo post vox ψάλλει deest, incuria amanuensium omissa.

Τῶν is missing in the Goblerianus and Felckmann's 1. Shortly after, the words ἀκολούθως οὐκ ἂν εἴη τὸ Πνεῦμα κτίσμα are absent from the same. In the same place ἐν is wanting in the same and in the Seguerianus. Likewise in the Goblerianus and Felckmann's first themselves, shortly after, τῶν before πάντων, the particle καί before γέγραπται, and a little after the word ψάλλει are missing, left out through the copyists' carelessness.

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Sic Regius et Seguer. Editi vero, οὐκέτι. Paulo post Regius, Seguer. Gobler. et Felck. primus, ἐπειδὴ καί. Editi, ἐπεὶ καί. Mox Gobler. et Felckm. primus, non habent haec, ἐν τῷ ἑκατοστῷ τρίτῳ ψαλμῷ. Mox Regius, Seguerian. Goblerian. et Felckm. primus, τὸ Πνεῦμα αὐτῶν.

So the Regius and the Seguerianus. The printed editions have οὐκέτι. A little after, the Regius, the Seguerianus, the Goblerianus and Felckmann's first have ἐπειδὴ καί; the printed editions, ἐπεὶ καί. Shortly after, the Goblerianus and Felckmann's first do not have the words ἐν τῷ ἑκατοστῷ τρίτῳ ψαλμῷ. Shortly after, the Regius, the Seguerianus, the Goblerianus and Felckmann's first have τὸ Πνεῦμα αὐτῶν.

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(3) ‹anchor: τοῦ Πνεύματος› · call in col 632 (Greek only)

Gobler. et Felckm. 1, παρὰ τοῦ Πατρός, minus recte. Mox Reg. Seguer. Basil., Οὕτω καὶ γέγραπται. Editi et caeteri, Οὕτω γὰρ γέγραπται. Mox haec, ἐν τῷ τριακοστῷ δευτέρῳ ψαλμῷ, absunt a Gobler. et Felckm. 1.

The Goblerianus and Felckmann's 1 have παρὰ τοῦ Πατρός, less correctly. Shortly after, the Regius, the Seguerianus and the Basel manuscript have Οὕτω καὶ γέγραπται; the printed editions and the rest, Οὕτω γὰρ γέγραπται. Shortly after, the words ἐν τῷ τριακοστῷ δευτέρῳ ψαλμῷ are absent from the Goblerianus and Felckmann's 1.

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(4) ‹anchor: Ὅτε› · call in col 632 (Greek only)

Sic editio Commel. et omnes mss.; edit. vero Paris., ὅτι. Mox Regius quem sequi visum est, ἐγίγνετο. Alii et editi, ἐγένετο. Paulo post, καὶ γέγραπται abest a Gobler. et Felck. 1, et mox ab iisdem, μέν.

So Commelin's edition and all the manuscripts; but the Paris edition has ὅτι. Shortly after, the Regius, which it seemed best to follow, has ἐγίγνετο; the others and the printed editions, ἐγένετο. A little after, καὶ γέγραπται is absent from the Goblerianus and Felckmann's 1, and shortly after μέν from the same.

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Haec, τοῦ Λόγου γενομένου πρὸς αὐτόν, desunt in Gobler. et Felck. 1. Ibidem, γέγραπται, deest in editis, sed habetur in Reg. et Seguer.

The words τοῦ Λόγου γενομένου πρὸς αὐτόν are missing in the Goblerianus and Felckmann's 1. In the same place γέγραπται is missing in the printed editions, but is found in the Regius and the Seguerianus.

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(6) ‹anchor: τοῖς προφήταις› · call in col 632 (Greek only)

Gobler. et Felck. 2, τοῖς προφήταις καὶ τὴν καρδίαν, omissis intermediis. Ibid. Reg. et Seguer., ὅτε καὶ μετ' ὀλίγα. Paulo post Reg. et Seguer., τοῦ νόμου. Caeteri et editi, τοὺς νόμους.

The Goblerianus and Felckmann's 2 have τοῖς προφήταις καὶ τὴν καρδίαν, leaving out what lies between. In the same place the Regius and the Seguerianus have ὅτε καὶ μετ' ὀλίγα. A little after, the Regius and the Seguerianus have τοῦ νόμου; the rest and the printed editions, τοὺς νόμους.

(printed under page 332)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 632
marginal letters: A ‹γῆς. Εἰ δὲ ὁ Υἱὸς›; B ‹«Ἃ γὰρ βλέπω,» φησὶ›; C ‹Πνεῦμα· καὶ τὰ διὰ τοῦ Λόγου›; D ‹«Πλὴν τοὺς λόγους μου›.
old-edition numerals: (none)
other: the close of §4 (from τοστῷ τρίτῳ ψαλμῷ to τῆς γῆς.») is printed in two full-width lines spanning both columns of the page; set here under the Greek column. Scripture references in the English supplied from Migne's foot references (Sap. I,7; Psal. CXXXVIII,7; Joan. V,19; Joan. I,3; Psal. CIII,29,30; Psal. XXXII,6; Act. I,16; Zach. I,6). Page 631/632: Latin on the left (631), Greek on the right (632).

PG 26:633

ἔλεγε· «Τὴν καρδίαν αὐτῶν ἔταξαν ἀπειθῆ τοῦ μὴ εἰσακούειν τοὺς νόμους μου, καὶ τοὺς λόγους, οὓς ἐξαπέστειλε Κύριος παντοκράτωρ ἐν Πνεύματι αὐτοῦ, ἐν χερσὶ τῶν προφητῶν τῶν ἔμπροσθεν.» Καὶ τοῦ Χριστοῦ δὲ λαλοῦντος ἐν τῷ Παύλῳ, ὡς αὐτὸς εἶπεν· «Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ;» οὐδὲν ἧττον τὸ Πνεῦμα εἶχεν ἐπιχορηγοῦν αὐτῷ τὸ λαλεῖν. Οὕτω γὰρ αὐτὸς γράφει· «Κατὰ τὴν ἐπιχορηγίαν τοῦ Πνεύματος Ἰησοῦ Χριστοῦ εἰς ἐμέ.» Πάλιν τε τοῦ Χριστοῦ ἐν αὐτῷ λαλοῦντος, ἔλεγε· «Πλὴν ὅτι τὸ Πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτυρεῖταί μοι, λέγον, ὅτι δεσμὰ καὶ θλίψεις με μένουσιν.» Οὐ γὰρ ἐκτός ἐστι τοῦ Λόγου τὸ Πνεῦμα, ἀλλὰ, ἐν τῷ Λόγῳ ὂν, ἐν τῷ Θεῷ δι' αὐτοῦ ἐστιν· ὥστε τὰ χαρίσματα ἐν τῇ Τριάδι δίδοσθαι. Ἐν γὰρ τῇ τούτων διαιρέσει, ὡς Κορινθίοις γράφει, τὸ αὐτὸ Πνεῦμά ἐστι καὶ ὁ αὐτὸς Κύριος, καὶ ὁ αὐτὸς Θεός ἐστιν ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. Αὐτὸς γὰρ ὁ Πατὴρ διὰ τοῦ Λόγου ἐν τῷ Πνεύματι ἐνεργεῖ καὶ δίδωσι τὰ πάντα.

He said: "They made their heart disobedient, so as not to hearken to My laws, and the words which the Lord Almighty sent forth by His Spirit, by the hands of the former prophets" (Zech. 7:12). And when Christ spoke in Paul, as he himself said: "Do you seek a proof of Christ Who speaks in me?" (2 Cor. 13:3), none the less he had the Spirit supplying him with speech. For so he himself writes: "According to the supply of the Spirit of Jesus Christ to me" (Phil. 1:19). And again, as Christ spoke in him, he said: "Except that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me" (Acts 20:23). For the Spirit is not outside the Word, but, being in the Word, is through Him in God; so that the gifts are given in the Trinity. For in the distribution of these, as he writes to the Corinthians, it is the same Spirit and the same Lord, and it is the same God Who works all things in all (1 Cor. 12:4–6). For the Father Himself through the Word in the Spirit works and gives all things.

6. Ἀμέλει, ἐπευχόμενος Κορινθίοις, ἐν τῇ Τριάδι ηὔχετο λέγων· «Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν.» Τοῦ γὰρ Πνεύματος μετέχοντες, ἔχομεν τὴν τοῦ Λόγου χάριν, καὶ ἐν αὐτῷ τὴν τοῦ Πατρὸς ἀγάπην. Ὡς δὲ μία τῆς Τριάδος ἡ χάρις, οὕτως ἀδιαίρετος ἡ Τριάς. Τοῦτο δ' ἄν τις ἴδοι καὶ ἐπ' αὐτῆς τῆς ἁγίας Μαρίας. Ὁ γὰρ ἄγγελος Γαβριὴλ, ἀποσταλεὶς ἀπαγγεῖλαι τὴν ἐπ' αὐτῆς ἐσομένην τοῦ Λόγου κάθοδον, «Πνεῦμα ἅγιον,» εἴρηκεν, «ἐπελεύσεται ἐπὶ σὲ,» εἰδὼς, ὅτι ἐν τῷ Λόγῳ ἦν τὸ Πνεῦμα· εὐθὺς γοῦν συνῆψε· «Καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία.» Τοῦ δὲ Πνεύματος ὄντος ἐν τῷ Λόγῳ, δῆλον ἂν εἴη, ὡς καὶ ἐν τῷ Θεῷ ἦν διὰ τοῦ Λόγου τὸ Πνεῦμα. Οὕτω δὲ καὶ τοῦ Πνεύματος γενομένου ἐν ἡμῖν, ἐλεύσεται ὁ Υἱὸς, καὶ ὁ Πατὴρ, καὶ μονὴν ποιήσουσιν ἐν ἡμῖν. Ἀδιαίρετος γὰρ ἡ Τριὰς, καὶ μία ταύτης ἡ θεότης· καὶ εἷς Θεὸς ἐπὶ πάντων καὶ διὰ πάντων, καὶ ἐν πᾶσιν. Αὕτη τῆς καθολικῆς Ἐκκλησίας ἡ πίστις· ἐν Τριάδι γὰρ αὐτὴν ἐθεμελίωσε καὶ ἐρρίζωσεν ὁ Κύριος, εἰρηκὼς τοῖς μαθηταῖς· «Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος.» Κτίσμα δὲ εἰ ἦν τὸ Πνεῦμα, οὐκ ἂν συνέταξεν αὐτὸ τῷ Πατρί· ἵνα μὴ ᾖ

6. Indeed, when praying for the Corinthians, he prayed in the Trinity, saying: "The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all" (2 Cor. 13:13). For partaking of the Spirit, we have the grace of the Word, and in Him the love of the Father. And as the grace of the Trinity is one, so the Trinity is undivided. This one may see also in the case of holy Mary herself. For the angel Gabriel, sent to announce the descent of the Word that was to be upon her, said, "The Holy Spirit will come upon you," knowing that the Spirit was in the Word; at once, at any rate, he added: "And the power of the Most High will overshadow you" (Luke 1:35). "For Christ is the power of God and the wisdom of God" (1 Cor. 1:24). And since the Spirit is in the Word, it would be plain that the Spirit was also in God through the Word. And so too, when the Spirit has come to be in us, the Son will come, and the Father, and They will make Their abode in us (John 14:23). For the Trinity is undivided, and Its Godhead is one; and there is one God over all and through all, and in all (Eph. 4:6). This is the faith of the Catholic Church; for in the Trinity the Lord founded and rooted it, when He said to the disciples: "Go, make disciples of all the nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit" (Matt. 28:19). And if the Spirit were a creature, He would not have ranked Him with the Father; lest the

Editors' notes and page, col. 633

Footnotes

(7) ‹anchor: not visible in the page foot› · call in col 633 (Greek only; a variant note on the Greek)

Gobler. et Felck. 1, sic, καὶ Παῦλος· Εἰ δοκιμήν, intermediis omissis. Ibidem δέ post Χριστοῦ deerat in editis : sed legitur in Reg. et Seguer.

The Goblerianus and Felckmann's 1 read thus: καὶ Παῦλος· Εἰ δοκιμήν, leaving out what lies between. In the same place δέ after Χριστοῦ was missing in the printed editions, but it is read in the Regius and the Seguerianus.

(printed under page 333)

(8) ‹anchor: not visible in the page foot› · call in col 633 (Greek only)

Gobler. et Felck. 1, εἰς ἐμέ. Καὶ πάλιν τὸ Πνεῦμα, omissis interpositis.

The Goblerianus and Felckmann's 1 have εἰς ἐμέ. Καὶ πάλιν τὸ Πνεῦμα, leaving out what comes between.

(printed under page 333)

(9) ‹anchor: not visible in the page foot› · call in col 633 (Greek only)

Ita Reg. et Seguer., recte. Editi, λέγων.

So the Regius and the Seguerianus, rightly. The printed editions have λέγων.

(printed under page 333)

(10) ‹anchor: not visible in the page foot› · call in col 633 (Greek only)

Sic Regius, Seguer. Basiliensis. Editi vero, ἐστιν μὲν καί. At in Gobler. et Felck. 1 ἐστί deest. Basil. ibidem, καὶ ὁ αὐτὸς Θεός.

So the Regius, the Seguerianus and the Basel manuscript. The printed editions have ἐστιν μὲν καί. But in the Goblerianus and Felckmann's 1 ἐστί is missing. The Basel manuscript in the same place has καὶ ὁ αὐτὸς Θεός.

(printed under page 333)

(11) ‹anchor: not visible in the page foot› · call in col 633 (Greek only)

Gobler. et Felck. 1, τὰ πάντα. Καὶ πάλιν Κορινθίοις, γράφει ἡ χάρις, etc., multis de more omissis. Ibid. post Κυρίου editi ἡμῶν, et post τοῦ Θεοῦ, haec, καὶ Πατρός, habent : at desunt ea in Reg. Seguer. Gobler. et Felck. 1 : statim post μετὰ πάντων, editi habent, ἡμῶν, sed Regius et Seguer., ὑμῶν, rectius.

The Goblerianus and Felckmann's 1 have τὰ πάντα. Καὶ πάλιν Κορινθίοις, γράφει ἡ χάρις, etc., leaving out much, as is their habit. In the same place the printed editions have ἡμῶν after Κυρίου, and after τοῦ Θεοῦ the words καὶ Πατρός; but these are missing in the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. Immediately after μετὰ πάντων the printed editions have ἡμῶν, but the Regius and the Seguerianus, more correctly, ὑμῶν.

(printed under page 333)

(12) ‹anchor: ἁγίας Μαρίας› · call in col 633 (Greek only)

Ita Regius, Seguerianus, Basiliensis, et ita legit Erasmus, quorum tamen primus habet ἀρχάγγελος (ut legit Erasmus), Γαβριὴλ · postremus vero, ἐπὶ τῆς ἁγίας Μαρίας. Editi sic . παρὰ τοῦ Γαβριὴλ τῇ Θεοτόκῳ λέγοντος· Πνεῦμα ἅγιον ἐπελεύσεται, etc. Mox Reg. et Seguer., γοῦν. Editi, οὖν, quae particula penitus abest a Gobler. et Felck. 1.

So the Regius, the Seguerianus and the Basel manuscript, and so Erasmus read; the first of these, however, has ἀρχάγγελος Γαβριήλ (as Erasmus read), and the last ἐπὶ τῆς ἁγίας Μαρίας. The printed editions read thus: παρὰ τοῦ Γαβριὴλ τῇ Θεοτόκῳ λέγοντος· Πνεῦμα ἅγιον ἐπελεύσεται, etc. Shortly after, the Regius and the Seguerianus have γοῦν; the printed editions, οὖν, a particle wholly absent from the Goblerianus and Felckmann's 1.

(printed under page 333)

(13) ‹anchor: ποιήσουσιν ἐν ἡμῖν› · call in col 633 (Greek only)

Sic Reg. et Seguer. Editi et alii, παρ' ἡμῖν.

So the Regius and the Seguerianus. The printed editions and the others have παρ' ἡμῖν.

(printed under page 333)

(14) ‹anchor: πάντα τὰ ἔθνη› · call in col 633 (Greek only)

Haec, Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, desunt in Gobler. et Felck. 1.

The words Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη are missing in the Goblerianus and Felckmann's 1.

(printed under page 333)

(15) ‹anchor: ὄνομα τοῦ Πατρός› · call in col 633 (Greek only)

Reg. et Seguer., εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος.

The Regius and the Seguerianus have εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος.

(printed under page 333)

Page

running head: 633 EPISTOLA III AD SERAPIONEM (right part cut off in the image; numeral printed blurred)
marginal letters: A ‹ἔλεγε· «Τὴν καρδίαν αὐτῶν›; B ‹Ἐν γὰρ τῇ τούτων διαιρέσει›; C ‹γῳ, δῆλον ἂν εἴη›; D ‹Πνεῦμα, οὐκ ἂν συνέταξεν›
old-edition numerals: (none)
other: the close of §5 (from αὐτὸς Θεός ἐστιν to τὰ πάντα.) is printed in two full-width lines spanning both columns; its right-hand part (Πατὴρ διὰ τοῦ Λόγου ἐν τῷ Πνεύματι ἐνερ-) was read from the image of column 634. A stray comma-like mark is printed under διαμαρτυρεῖταί (διαμαρτυρεῖταί¸ μοι); not set. UNSURE: Αὕτη τῆς καθολικῆς — the breathing/accent of Αὕτη is not clear at this resolution. Scripture references in the English supplied from Migne's foot references (Zach. VII,12; II Cor. XIII,3; Philipp. I,19; Act. XX,23; I Cor. XII,4-6; II Cor. XIII,13; Luc. I,35; I Cor. I,24; Joan. XIV,23; Matth. XXVIII,19) and modern identification of Eph 4:6.

PG 26:634

Editors' notes and page, col. 634

Footnotes

(99) ‹anchor: not visible in the page foot› · call in col 634

Zach. VII, 12.

Zechariah 7:12.

(printed under page 333)

(1) ‹anchor: not visible in the page foot› · call in col 634

II Cor. XIII, 3.

2 Corinthians 13:3.

(printed under page 333)

(2) ‹anchor: not visible in the page foot› · call in col 634

Philipp. I, 19.

Philippians 1:19.

(printed under page 333)

(3) ‹anchor: not visible in the page foot› · call in col 634

Act. XX, 23.

Acts 20:23.

(printed under page 333)

(4) ‹anchor: not visible in the page foot› · call in col 634

I Cor. XII, 4-6.

1 Corinthians 12:4–6.

(printed under page 333)

(5) ‹anchor: cum omnibus vobis› · call in col 634

II Cor. XIII, 13.

2 Corinthians 13:13.

(printed under page 333)

(6) ‹anchor: obumbrabit tibi› · call in col 634

Luc. I, 35.

Luke 1:35.

(printed under page 333)

(7) ‹anchor: Dei sapientia est› · call in col 634

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 333)

(8) ‹anchor: apud nos facient› · call in col 634

Joan. XIV, 23.

John 14:23.

(printed under page 333)

(9) ‹anchor: et Spiritus sancti› · call in col 634

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 333)

Footnotes

(10) ‹anchor: not visible in the page foot› · call in col 635

Isa. i, 11.

Isaiah 1:11.

(printed under page 334)

(11) ‹anchor: not visible in the page foot› · call in col 635

Ephes. IV, 5.

Ephesians 4:5.

(printed under page 334)

Page

other: facing Latin version, not set

PG 26:636

ἀνόμοιος ἑαυτῇ ἡ Τριὰς, ξένου τινὸς καὶ ἀλλοτρίου συντασσομένου αὐτῇ. Τί γὰρ ἔλειπε τῷ Θεῷ, ἵνα ἀλλοτριοούσιον προσλάβηται, καὶ σὺν αὐτῷ δοξάζηται; Μὴ γένοιτο! Οὐκ ἔστιν οὕτως. «Πλήρης,» αὐτὸς εἶπεν, «εἰμί.» Διὰ τοῦτο αὐτὸς ὁ Κύριος τῷ ὀνόματι τοῦ Πατρὸς αὐτὸ συνέταξεν· ἵνα δείξῃ, ὅτι οὐκ ἐκ διαφόρων, τουτέστιν ἐκ κτίστου καὶ κτίσματος, συνέστηκεν ἡ ἁγία Τριάς· ἀλλὰ μία ταύτης ἡ θεότης ἐστί. Τοῦτο μαθὼν ὁ Παῦλος, ἐδίδασκε μίαν εἶναι τὴν ἐν αὐτῇ διδομένην χάριν, λέγων· «Εἷς Κύριος, μία πίστις, ἓν βάπτισμα.» Ὥσπερ δὲ ἓν βάπτισμα, οὕτως καὶ μία πίστις· ὁ γὰρ πιστεύων εἰς τὸν Πατέρα οἶδεν ἐν τῷ Πατρὶ τὸν Υἱὸν, καὶ τὸ Πνεῦμα, οὐκ ἐκτὸς τοῦ Υἱοῦ· καὶ διὰ τοῦτο πιστεύει καὶ εἰς τὸν Υἱὸν καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον· ἐπειδὴ καὶ μία τῆς Τριάδος ἡ θεότης, ἐξ ἑνὸς τοῦ Πατρὸς γινωσκομένη.

the Triad would be unlike itself, if something strange and alien were ranked together with it. For what did God lack, that He should take to Himself something of alien essence and be glorified together with it? God forbid! It is not so. "I am full," He Himself said (Isa. 1:11). For this reason the Lord Himself ranked It together with the name of the Father, to show that the holy Triad does not consist of different things, that is, of Creator and creature, but that its Godhead is one. Having learned this, Paul taught that the grace given in it is one, saying: "One Lord, one faith, one baptism" (Eph. 4:5). And as there is one baptism, so also there is one faith; for he who believes in the Father knows the Son in the Father, and the Spirit not outside the Son; and for this reason he believes also in the Son and in the Holy Spirit, since the Godhead of the Triad is also one, being known from the one Father.

7. Τῆς μὲν οὖν καθολικῆς πίστεως ὁ χαρακτὴρ οὗτος. Οἱ δὲ δυσφημοῦντες εἰς τὸ Πνεῦμα, καὶ λέγοντες αὐτὸ κτίσμα, εἰ μὴ ἐκ τῶν εἰρημένων μεταγινώσκουσι, κἂν ἐκ τῶν λεχθησομένων αἰσχυνόμενοι καταδυέτωσαν. Εἰ Τριάς ἐστι, καὶ ἐν Τριάδι ἐστὶν ἡ πίστις, εἰπάτωσαν, εἰ ἀεὶ Τριάς ἐστιν, ἢ ἦν, ὅτε οὐκ ἦν Τριάς. Εἰ μὲν οὖν ἀΐδιός ἐστιν ἡ Τριὰς, οὐκ ἔστι κτίσμα τὸ Πνεῦμα, ἀϊδίως συνὸν τῷ Λόγῳ καὶ ἐν αὐτῷ ὄν. Τὰ γὰρ κτίσματα ἦν, ὅτε οὐκ ἦν. Εἰ δὲ κτίσμα ἐστὶ, τὰ δὲ κτίσματα ἐξ οὐκ ὄντων ἐστὶ, δῆλον, ὅτι ἦν, ὅτε οὐκ ἦν Τριὰς, ἀλλὰ δυάς. Καὶ τί τούτου ἀσεβέστερον ἄν τις εἴποι; Ἐκ μεταβολῆς καὶ προκοπῆς λέγουσι συνίστασθαι τὴν Τριάδα, καὶ δυάδα μὲν εἶναι, ἐκδέχεσθαι δὲ κτίσματος γένεσιν, ἵνα μετὰ Πατρὸς καὶ Υἱοῦ συνταχθῇ καὶ γένηται ἡ Τριάς. Μὴ γένοιτο κἂν εἰς νοῦν ποτε ἐλθεῖν Χριστιανῶν τὸ τοιοῦτον! Ὥσπερ γὰρ ἀεὶ ὢν ὁ Υἱὸς οὐκ ἔστι κτίσμα, οὕτως ἀεὶ οὔσης τῆς Τριάδος, οὐδέν ἐστιν ἐν αὐτῇ κτίσμα· διὸ οὐκ ἔστι κτίσμα τὸ Πνεῦμα. Ὡς γὰρ ἀεὶ ἦν, οὕτως ἐστὶ καὶ νῦν· καὶ ὡς νῦν ἐστιν, οὕτως ἀεὶ ἦν, καὶ ἔστιν ἡ Τριὰς, καὶ ἐν αὐτῇ Πατὴρ, καὶ Υἱὸς, καὶ Πνεῦμα ἅγιον. Καὶ εἷς Θεὸς ὁ Πατὴρ ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσι, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. Ἐγὼ μὲν οὖν, ὡς ἐδήλωσας, δι' ὀλίγων καὶ ταῦτα καταγράψας ἀπέστειλα· σὺ δὲ ὡς συνετὸς, εἴ τι καὶ ἐν τούτοις λείπει, θέλησον πληρῶσαι· καὶ τοῖς μὲν οἰκείοις τῆς πίστεως ἀνάγνωθι, τοὺς δὲ φιλονεικοῦντας δυσφημεῖν ἔλεγχε· τάχα κἂν ὀψέ ποτε μεταγνόντες, ἀπονίψωσιν ἀπὸ τῆς ψυχῆς ἑαυτῶν τὴν προγενομένην ἐν αὐτοῖς κακόνοιαν. Καλὸν γὰρ αὐτοὺς, κατὰ τὸ γεγραμμένον, ἀποπηδῆσαι καὶ μὴ ἐγχρονίσαι· ἵνα μὴ ἐπιμένοντες ἀκούσωσι τὸ εἰρημένον ὑπὸ τοῦ Κυρίου·

7. This, then, is the stamp of the catholic faith. But those who blaspheme against the Spirit and call It a creature, if they do not change their minds on account of what has been said, let them at least sink down in shame at what is about to be said. If there is a Triad, and the faith is in a Triad, let them say whether the Triad always is, or whether there was when there was no Triad. If, then, the Triad is eternal, the Spirit is not a creature, since It exists eternally with the Word and is in Him. For of creatures there was a time when they were not. But if It is a creature, and creatures are from things that are not, it is plain that there was when there was no Triad, but a dyad. And what could anyone say more impious than this? They say that the Triad has come to be by change and advance, and that it was a dyad, but was waiting for the coming into being of a creature, so that this might be ranked with the Father and the Son and the Triad come to be. God forbid that such a thing should ever even enter the minds of Christians! For as the Son, always being, is not a creature, so, since the Triad always is, there is no creature in it; therefore the Spirit is not a creature. For as it always was, so it is also now; and as it is now, so it always was, and is the Triad, and in it the Father, and the Son, and the Holy Spirit. And there is one God, the Father, who is over all, and through all, and in all (Eph. 4:6), who is blessed for ever. Amen. I, then, as you indicated, have written down these things too in few words and sent them; but you, as a man of understanding, if anything is lacking even in these, be willing to fill it out; and read them to those who are of the household of the faith, but refute those who are contentious in blaspheming; perhaps even late they may change their minds and wash from their own souls the malice that was formerly in them. For it is good for them, according to what is written, to leap away and not to linger, lest, persisting, they hear what was said by the Lord:

Editors' notes and page, col. 636

Footnotes

(16) ‹anchor: not visible in the page foot› · call in col 636 (Greek only; a variant note on the Greek)

Reg. et Seguer., ἔλειπε. Editi, ἔλιπε.

The Regius and the Seguerianus have ἔλειπε; the printed editions, ἔλιπε.

(printed under page 334)

(17) ‹anchor: not visible in the page foot› · call in col 636 (Greek only)

Ita Reg. Seguer. et Basil., recte. Editi vero, αὐτοῦ. Paulo post editi cum quibusdam mss. habent τοῦ ante κτίστου, sed articulus deest in Regio, Segueriano et Basiliensi. Ibid. καὶ deest in Gobleriano et Felckm. primo.

So the Regius, the Seguerianus and the Basel manuscript, rightly. The printed editions have αὐτοῦ. A little after, the printed editions with some manuscripts have τοῦ before κτίστου, but the article is missing in the Regius, the Seguerianus and the Basel manuscript. In the same place καί is missing in the Goblerianus and Felckmann's first.

(printed under page 334)

(18) ‹anchor: not visible in the page foot› · call in col 636 (Greek only)

Sic Reg. et Seguer. In editis et aliis καὶ deest. Mox Regius et Seguer., ἐπειδή. Editi et alii, ἐπεί.

So the Regius and the Seguerianus. In the printed editions and the others καί is missing. Shortly after, the Regius and the Seguerianus have ἐπειδή; the printed editions and the others, ἐπεί.

(printed under page 334)

(19) ‹anchor: not visible in the page foot› · call in col 636 (Greek only)

Οὖν deest in Basiliensi, et mox articulus ὁ in Regio

Οὖν is missing in the Basel manuscript, and shortly after the article ὁ in the Regius.

(printed under page 334)

(20) ‹anchor: Τριάς› · call in col 636 (Greek only)

In editis art. ἡ ante Τριάς legitur. Sed deest in Regio.

In the printed editions the article ἡ is read before Τριάς. But it is missing in the Regius.

(printed under page 334)

(21) ‹anchor: εἷς Θεός› · call in col 636 (Greek only)

Sic Gobler. et Felck. 1. In editis et caeteris mss., εἷς ὁ Θεός. Mox ὁ ante ἐπεὶ πάντων desideratur in editis, sed habetur in Reg. et Seguer.

So the Goblerianus and Felckmann's 1. In the printed editions and the other manuscripts, εἷς ὁ Θεός. Shortly after, ὁ before ἐπεὶ [sic, for ἐπί] πάντων is wanting in the printed editions, but is found in the Regius and the Seguerianus.

(printed under page 334)

(22) ‹anchor: καταγράψας› · call in col 636 (Greek only)

Gobler. et Felck. 1, γράψας.

The Goblerianus and Felckmann's 1 have γράψας.

(printed under page 334)

(23) ‹anchor: ἑαυτῶν τήν› · call in col 636 (Greek only)

Sic Regius, Seguer. Gobler. et Felckm. 1. Editi vero, αὐτῶν.

So the Regius, the Seguerianus, the Goblerianus and Felckmann's 1. The printed editions have αὐτῶν.

(printed under page 334)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A ‹ἀνόμοιος ἑαυτῇ ἡ Τριὰς›; B ‹δος ἡ θεότης, ἐξ ἑνὸς›; C ‹εἶναι, ἐκδέχεσθαι δὲ›; D ‹ἔλεγχε· τάχα κἂν ὀψέ›
old-edition numerals: (none)
other: last word looks like "Κυοίου" in the scan, apparently a broken or blurred ρ; set Κυρίου. UNSURE.

PG 26:637

«Ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐν τῷ μέλλοντι.»

"But whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come" (Matt. 12:32).

ΕΠΙΣΤΟΛΗ ΤΟΥ ΑΥΤΟΥ ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ ΣΕΡΑΠΙΩΝΑ ΟΜΟΙΩΣ ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ.

A LETTER OF THE SAME TO THE SAME SERAPION, LIKEWISE ON THE HOLY SPIRIT.

Ἐνέτυχον καὶ τῇ νῦν γραφείσῃ παρὰ τῆς σῆς εὐλαβείας ἐπιστολῇ, καὶ πάνυ θαυμάσας τὴν ἀναίδειαν τῶν αἱρετικῶν, συνεῖδον, ὡς οὐδὲν οὕτως ἁρμόζει περὶ αὐτῶν εἰπεῖν ἢ τὸ τοῦ Ἀποστόλου παράγγελμα· «Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς, ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ ἁμαρτάνει ὢν αὐτοκατάκριτος.» Διεστραμμένην γὰρ ἔχων τὴν διάνοιαν, οὐχ ἵν' ἀκούσας πεισθῇ, οὐδ' ἵνα μαθὼν μεταγνῷ, πυνθάνεται, ἀλλ' ἕνεκά γε τῶν ἀπατηθέντων παρ' αὐτοῦ, μὴ ἄρα σιωπήσας καταγνωσθῇ καὶ παρ' αὐτῶν. Ἤρκει οὖν τὰ προειρημένα· ἤρκει, τοσαύτας ἀποδείξεις λαβόντας αὐτοὺς, παύσασθαι τῆς κατὰ τοῦ ἁγίου Πνεύματος δυσφημίας. Ἀλλ' οὐκ ἠρκέσθησαν· πάλιν δὲ ἀναιδεύονται, ἵνα δείξωσιν, ὅτι λογομαχεῖν μελετήσαντες, καὶ λοιπὸν Πνευματομαχοῦντες, ἔσονται μετ' ὀλίγον νεκροὶ τῇ ἀλογίᾳ. Ἀμέλει κἂν ἀποκρίνηταί τις καὶ πρὸς τὰς νῦν αὐτῶν ἐρωτήσεις, οὐδὲν ἧττον ἐφευρεταὶ κακῶν ἔσονται· μόνον ἵνα ζητοῦντες μὴ εὕρωσιν, ἢ ἀκούοντες μὴ νοήσωσιν. Οἷαι δὲ αὐτῶν αἱ σοφαὶ ἐρωτήσεις; Εἰ οὐκ ἔστι κτίσμα τὸ ἅγιον Πνεῦμα, οὐκοῦν, φασὶν, Υἱός ἐστι, καὶ ἀδελφοὶ δύο ὁ Λόγος καὶ αὐτός. Εἶτα ἐπιλέγουσιν, ὡς γράφεις· Εἰ ἐκ τοῦ Υἱοῦ λήψεται τὸ Πνεῦμα, καὶ παρ' αὐτοῦ δίδοται (οὕτως γὰρ γέγραπται), εὐθὺς ἐπάγουσιν· Οὐκοῦν πάππος ὁ Πατὴρ, καὶ ἔκγονόν ἐστιν αὐτοῦ τὸ Πνεῦμα.

I have read the letter now written by your Reverence too, and, greatly marvelling at the shamelessness of the heretics, I perceived that nothing is so fitting to say about them as the Apostle's charge: "A man who is a heretic, after a first and a second admonition, avoid, knowing that such a one is perverted, and sins, being self-condemned" (Titus 3:10–11). For having his mind perverted, he asks questions not in order to be persuaded on hearing, nor in order to change his mind on learning, but for the sake of those who have been deceived by him, lest, if he keeps silent, he be condemned by them too. What was said before, then, was enough; it was enough that they, having received so many proofs, should cease from their blasphemy against the Holy Spirit. But they were not content; rather they are again shameless, to show that, having practised fighting about words, and now fighting against the Spirit, they will shortly be dead in their irrationality. Indeed, even if someone answers their present questions too, they will be no less inventors of evil things (Rom. 1:30), only so that seeking they may not find, or hearing they may not understand. And what are these wise questions of theirs? "If the Holy Spirit is not a creature," they say, "then He is a Son, and He and the Word are two brothers." Then they add, as you write: "If the Spirit will receive from the Son, and is given by Him" (for so it is written), they at once infer: "Then the Father is a grandfather, and the Spirit is His grandson."

2. Τίς, τούτων ἀκούων, ἔτι Χριστιανοὺς, καὶ οὐ μᾶλλον Ἕλληνας αὐτοὺς νομίσει; Τοιαῦτα γὰρ Ἕλληνες καθ' ἡμῶν ὁμιλοῦσιν ἑαυτοῖς. Τίς ἀποκρίνασθαι θελήσει πρὸς τὴν τοιαύτην ἀφροσύνην αὐτῶν; Ἐγὼ γοῦν, πολλὰ λογισάμενος, καὶ ζητῶν ἁρμόζουσαν πρὸς αὐτοὺς ἀπόκρισιν, οὐδεμίαν εὗρον ἢ τὴν πρὸς τοὺς Φαρισαίους τότε γενομένην. Ὡς γὰρ ἐκείνους, κακοήθως ἐρωτήσαντας, ἀντηρώτησεν ὁ Σωτὴρ, ἵν' αἴσθωνται τῆς ἰδίας κακονοίας, οὕτως, ἐπειδὴ καὶ οὗτοι τοιαῦτα ἐρωτῶσιν, εἰπάτωσαν ἡμῖν αὐτοὶ, μᾶλλον δὲ ἀποκρινάσθωσαν ἐρωτώμενοι ὡς ἐρωτῶσιν. Ἐπειδὴ γὰρ, λέγοντες, τὰς παρ' αὐτῶν ἐφευρέσεις οὐ νοοῦσι τάχα, κἂν ἀκούοντες, ἐπιγνῶσι τὴν ἑαυτῶν ἀφροσύ

2. Who, hearing this, will still think them Christians, and not rather Greeks? For such are the things the Greeks say among themselves against us. Who will be willing to answer such folly of theirs? I at any rate, after much reflection, and seeking an answer fitting for them, found none but that which was given to the Pharisees then. For as the Saviour, when they had asked Him maliciously, questioned them in return, so that they might perceive their own malice, so, since these too ask such things, let them tell us themselves, or rather let them answer, being asked as they ask. For since, while speaking, they do not understand their own inventions, perhaps, even on hearing, they may recognize their own fol-

Editors' notes and page, col. 637

Footnotes

(24) ‹anchor: not visible in the page foot› · call in col 637 (Greek only; a variant note on the Greek)

Τούτῳ deest in Basil.

Τούτῳ is missing in the Basel manuscript.

(printed under page 335)

(25) ‹anchor: not visible in the page foot› · call in col 637 (Greek only)

In titulo Regio et Seguer., Σαραπίωνα. Ibidem ὁμοίως abest a Basil.

In the title the Regius and the Seguerianus have Σαραπίωνα. In the same place ὁμοίως is absent from the Basel manuscript.

(printed under page 335)

(26) ‹anchor: not visible in the page foot› · call in col 637 (Greek only)

Sic Reg. et Basil., sed in editis γάρ deest.

So the Regius and the Basel manuscript, but in the printed editions γάρ is missing.

(printed under page 335)

(27) ‹anchor: not visible in the page foot› · call in col 637 (Greek only)

Ita Reg. Seguer. Basil. et Gobler. Editi vero, mendose, ἠρχίσθησαν.

So the Regius, the Seguerianus, the Basel manuscript and the Goblerianus. The printed editions wrongly have ἠρχίσθησαν.

(printed under page 335)

(28) ‹anchor: ἀκούσαντες› · call in col 637 (Greek only)

Basil., ἀκούοντες. Paulo post Reg. et Seg., τὸ ἅγιον Πνεῦμα. Editi, τὸ Πνεῦμα τὸ ἅγιον.

The Basel manuscript has ἀκούοντες. A little after, the Regius and the Seguerianus have τὸ ἅγιον Πνεῦμα; the printed editions, τὸ Πνεῦμα τὸ ἅγιον.

(printed under page 335)

(29) ‹anchor: καὶ αὐτός› · call in col 637 (Greek only)

Regius, Seguerian. Basili., καὶ αὐτός. Editi vero, καὶ τὸ Πνεῦμα.

The Regius, the Seguerianus and the Basel manuscript have καὶ αὐτός; the printed editions, καὶ τὸ Πνεῦμα.

(printed under page 335)

(30) ‹anchor: καὶ ἔκγονον› · call in col 637 (Greek only)

Ita Regius et editi. Seguer., ἔγγονον, Gobler. et Felc. 1, ἔγγονος.

So the Regius and the printed editions. The Seguerianus has ἔγγονον; the Goblerianus and Felckmann's 1, ἔγγονος.

(printed under page 335)

(31) ‹anchor: καὶ οὗτοι› · call in col 637 (Greek only)

Οὗτοι deest in Gobler. et Felc. 1. Mox ante αὐτοί in editis οἱ legebatur, sed deest in Reg. Seg. Gobler. et Felc. 1.

Οὗτοι is missing in the Goblerianus and Felckmann's 1. Shortly after, οἱ used to be read in the printed editions before αὐτοί, but it is missing in the Regius, the Seguerianus, the Goblerianus and Felckmann's 1.

(printed under page 335)

(32) ‹anchor: ὡς ἐρωτῶσιν› · call in col 637 (Greek only)

Sic Regius et Seguer. In editis vero et caeteris haec, ὡς ἐρωτῶσιν, desiderantur. Mox Regius, Seguerianus, Basiliensis, τὰς παρ' αὐτῶν. Editi, τὰς (continues)

So the Regius and the Seguerianus. In the printed editions and the rest the words ὡς ἐρωτῶσιν are wanting. Shortly after, the Regius, the Seguerianus and the Basel manuscript have τὰς παρ' αὐτῶν; the printed editions, τάς (continues)

(printed under page 335)

Footnotes

(12) ‹anchor: not visible in the page foot› · call in col 638

Matth. XII, 32.

Matthew 12:32.

(printed under page 335)

(13) ‹anchor: not visible in the page foot› · call in col 638

Tit. III, 10.

Titus 3:10.

(printed under page 335)

Footnotes

(14) ‹anchor: not visible in the page foot› · call in col 639

Joan. XX, 22.

John 20:22.

(printed under page 336)

(15) ‹anchor: not visible in the page foot› · call in col 639

I Cor. II, 12.

1 Corinthians 2:12.

(printed under page 336)

(16) ‹anchor: sapiens esse videatur› · call in col 639

Prov. XXVI, 4.

Proverbs 26:4.

(printed under page 336)

(17) ‹anchor: factum est nihil› · call in col 639

Joan. I, 3.

John 1:3.

(printed under page 336)

(18) ‹anchor: fundavit terram› · call in col 639

Prov. III, 19.

Proverbs 3:19.

(printed under page 336)

(19) ‹anchor: in sapientia fecit› · call in col 639

Psal. CIII, 24.

Psalm 103(104):24.

(printed under page 336)

(20) ‹anchor: et creabuntur› · call in col 639

ibid. 30.

The same, verse 30 (Ps. 103[104]:30).

(printed under page 336)

(21) ‹anchor: per quem omnia› · call in col 639

I Cor. VIII, 6.

1 Corinthians 8:6.

(printed under page 336)

Page

other: facing Latin version, not set

PG 26:640

νην. Εἰ μὴ κτίσμα ἐστὶ τὸ Πνεῦμα τὸ ἅγιον, ὡς ἐν τοῖς ἔμπροσθεν δέδεικται, ἀλλ' ἐν τῷ Θεῷ ἐστι, καὶ ἐκ τοῦ Θεοῦ δίδοται· οὐκοῦν υἱός ἐστι καὶ αὐτὸ, καὶ δύο ἀδελφοὶ, αὐτό τε καὶ ὁ Υἱός· καὶ εἰ τοῦ Υἱοῦ ἐστι τὸ Πνεῦμα, καὶ παρὰ τοῦ Υἱοῦ πάντα δέχεται τὸ Πνεῦμα, ὡς αὐτὸς εἴρηκε, καὶ «ἐμφυσήσας δέδωκεν αὐτὸ τοῖς μαθηταῖς» (ὁμολογεῖτε γὰρ ταῦτα καὶ ὑμεῖς), οὐκοῦν πάππος ἐστὶν ὁ Πατὴρ, καὶ ἔκγονον αὐτοῦ ἐστι τὸ Πνεῦμα. Ἅπερ γὰρ ἐρωτῶντες ἀπαιτεῖτε παρ' ἡμῶν, τὰ αὐτὰ καὶ ὑμᾶς ἐκ τῶν αὐτῶν ἐρωτᾶσθαι δίκαιον. Εἰ μὲν οὖν ἀρνεῖσθε τὰ γεγραμμένα, οὐκ ἔτι μὲν ὑμεῖς Χριστιανοὶ λεχθείητε ἄν· δίκαιον δὲ ἡμᾶς τοὺς Χριστιανοὺς ἐρωτᾶσθαι παρ' ὑμῶν· εἰ δὲ τὰ αὐτὰ ἡμῖν ἀναγινώσκετε, ἀνάγκη καὶ ὑμᾶς περὶ τῶν αὐτῶν οὕτως ἐρωτᾶσθαι παρ' ἡμῶν. Εἴπατε τοίνυν, καὶ μὴ μέλλετε, εἰ Υἱός ἐστι τὸ Πνεῦμα, καὶ πάππος ὁ Πατήρ. Ἂν δὲ διαλογιζόμενοι, ὡς οἱ τότε Φαρισαῖοι πεποιήκασιν, εἴπητε καὶ ὑμεῖς πρὸς ἑαυτούς· Ἐὰν εἴπωμεν, ὅτι Υἱός ἐστιν, ἀκουσόμεθα· Ποῦ γέγραπται; ἐὰν δὲ εἴπωμεν· Οὐκ ἔστιν Υἱὸς, φοβούμεθα μὴ εἴπωσιν ἡμῖν· Πῶς οὖν γέγραπται «Ἡμεῖς οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ»; Τοιαῦτα δὲ διαμαχόμενοι πρὸς ἑαυτοὺς, ἐὰν εἴπητε καὶ ὑμεῖς, Οὐκ οἴδαμεν, ἀνάγκη καὶ τὸν ἐρωτώμενον τοιαῦτα παρ' ὑμῶν σιωπᾶν, πειθόμενον τῷ λέγοντι· «Μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην, ἵνα μὴ ὅμοιος γένῃ αὐτῷ· ἀλλ' ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ, ἵνα μὴ φαίνηται σοφὸς παρ' ἑαυτῷ.» Ἀπόκρισις δὲ ὑμῖν ἁρμόζουσα μάλιστα ἡ σιωπή· ἵνα τὴν ἑαυτῶν ἄγνοιαν ἐπιγνῶτε.

-ly. If the Holy Spirit is not a creature, as has been shown in what precedes, but is in God and is given from God, then It too is a son, and they are two brothers, It and the Son; and if the Spirit is the Son's, and the Spirit receives all things from the Son, as He Himself has said, and "breathing on them He gave It to the disciples" (John 20:22) (for you too confess these things), then the Father is a grandfather, and the Spirit is His grandson. For the very things you demand of us in your questions, it is just that you too should be asked the same things from the same premises. If, then, you deny what is written, you could no longer be called Christians; and it is just that we, the Christians, be questioned by you; but if you read the same things as we do, you too must needs be questioned by us about the same things in the same way. Tell us, then, and do not delay: is the Spirit a Son, and the Father a grandfather? But if, reasoning as the Pharisees of that time did, you too say among yourselves: "If we say that It is a Son, we shall hear: 'Where is it written?' but if we say: 'It is not a Son,' we fear they will say to us: 'How then is it written: "We have received not the spirit of the world, but the Spirit which is from God" (1 Cor. 2:12)?'" — if, contending thus among yourselves, you too say: "We do not know," then he who is asked such things by you must also keep silent, obeying him who says: "Do not answer a fool according to his folly, lest you become like him; but answer a fool according to his folly, lest he seem wise in his own eyes" (Prov. 26:4–5). And the answer most fitting for you is silence, so that you may recognize your own ignorance.

3. Πάλιν οὖν ἐκ τῶν ὑμῶν δίκαιον ὑμᾶς οὕτως ἐρωτᾶσθαι. Ἐπειδὴ οἱ προφῆται ἐν τῷ Πνεύματι τοῦ Θεοῦ λαλοῦσι, καὶ ἐν τῷ Ἡσαΐᾳ τὸ Πνεῦμα τὸ ἅγιον προφητεύει, ὡς ἐν τοῖς ἔμπροσθεν δέδεικται, οὐκοῦν καὶ τὸ Πνεῦμα Λόγος ἐστὶ τοῦ Θεοῦ, καὶ δύο εἰσὶ Λόγοι, τό τε Πνεῦμα καὶ ὁ Υἱός. Καὶ γὰρ οἱ προφῆται τότε ἐπροφήτευον, ὅτε ἐγίνετο ὁ Λόγος τοῦ Θεοῦ πρὸς αὐτούς. Καὶ ἔτι πρὸς τούτοις, ἐπειδὴ πάντα διὰ τοῦ Λόγου ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, καὶ «ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν,» καὶ πάντα ἐν σοφίᾳ ἐποίησε (γέγραπται δὲ, ὡς ἐν τοῖς ἔμπροσθεν δέδεικται· «Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται),» οὐκοῦν ἢ τὸ Πνεῦμα ὁ Λόγος ἐστὶν, ἢ ἐν δυσὶ πεποίηκεν ὁ Θεὸς τὰ πάντα, ἔν τε τῇ Σοφίᾳ καὶ τῷ Πνεύματι. Καὶ πῶς ὁ Παῦλός φησιν «Εἷς Θεὸς, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος, δι' οὗ τὰ πάντα»; Καὶ πάλιν· «Ἐπειδὴ ὁ Υἱὸς εἰκών ἐστι τοῦ Πατρὸς τοῦ

3. Again, then, it is just that you be questioned thus from your own premises. Since the prophets speak in the Spirit of God, and in Isaiah the Holy Spirit prophesies, as has been shown in what precedes, then the Spirit too is a Word of God, and there are two Words, the Spirit and the Son. For indeed the prophets prophesied then, when the Word of God came to them. And further besides these things, since all things came to be through the Word, and without Him not one thing came to be (John 1:3), and "God by wisdom founded the earth" (Prov. 3:19), and made all things in wisdom (Ps. 103:24) (and it is written, as has been shown in what precedes: "Thou wilt send forth Thy Spirit, and they shall be created" (Ps. 103:30)), then either the Spirit is the Word, or God has made all things in two, in Wisdom and in the Spirit. And how then does Paul say: "One God, from whom are all things, and one Lord, through whom are all things" (1 Cor. 8:6)? And again: "Since the Son is the image of the Father who is

Editors' notes and page, col. 640

Footnotes

(33) ‹anchor: not visible in the page foot› · call in col 640 (Greek only)

Haec confer cum superioribus Epist. 1, n. 15.

Compare this with what was said above, Letter 1, no. 15.

(printed under page 336)

(34) ‹anchor: not visible in the page foot› · call in col 640 (Greek only)

Αὐτό abest a Gobler. et Felc. 1. Mox Reg. et Seguer., ὑμεῖς, recte. Editi, ἡμεῖς. Paulo post Seguer. Basil. Gobler. et Felc. 1, ἔγγονον. Ibidem a Seguer. Goblerian. et Felc. 1 ἐστι abest.

Αὐτό is absent from the Goblerianus and Felckmann's 1. Shortly after, the Regius and the Seguerianus have ὑμεῖς, rightly; the printed editions, ἡμεῖς. A little after, the Seguerianus, the Basel manuscript, the Goblerianus and Felckmann's 1 have ἔγγονον. In the same place ἐστι is absent from the Seguerianus, the Goblerianus and Felckmann's 1.

(printed under page 336)

(35) ‹anchor: not visible in the page foot› · call in col 640 (Greek only)

Μέν deest in Gobler. et Felc. 1.

Μέν is missing in the Goblerianus and Felckmann's 1.

(printed under page 336)

(36) ‹anchor: not visible in the page foot› · call in col 640 (Greek only)

Εἴπατε πρὸς αὐτούς· Ἐὰν εἴπ. Sic Gobler. et Felckm. 1, omissis intermediis. Mox in Regio ὅτι deest. Ibid. Seguerian., ὁ Υἱός ἐστιν.

Εἴπατε πρὸς αὐτούς· Ἐὰν εἴπ[ητε]: so the Goblerianus and Felckmann's 1, leaving out what lies between. Shortly after, in the Regius ὅτι is missing. In the same place the Seguerianus has ὁ Υἱός ἐστιν.

(printed under page 336)

(37) ‹anchor: not visible in the page foot› · call in col 640 (Greek only)

Τὸ Πνεῦμα deest in Gobler. et Felckm. 1.

Τὸ Πνεῦμα is missing in the Goblerianus and Felckmann's 1.

(printed under page 336)

(38) ‹anchor: γένῃ αὐτῷ› · call in col 640 (Greek only)

Sic Reg. et Seguer. Editi vero, αὐτοῦ. Ibid. Goblerian. et Felc. 1, ἀλλ' ἀποκρίνου πρὸς τήν.

So the Regius and the Seguerianus. The printed editions have αὐτοῦ. In the same place the Goblerianus and Felckmann's 1 have ἀλλ' ἀποκρίνου πρὸς τήν.

(printed under page 336)

(39) ‹anchor: δὲ ὑμῖν› · call in col 640 (Greek only)

Regius et Seguerian., ὑμῖν, recte. Editi vero, ὑμῶν.

The Regius and the Seguerianus have ὑμῖν, rightly. The printed editions have ὑμῶν.

(printed under page 336)

(40) ‹anchor: τοῦ Θεοῦ› · call in col 640 (Greek only)

Τοῦ Θεοῦ abest Gobler. et Felc 1.

Τοῦ Θεοῦ is absent [from] the Goblerianus and Felckmann's 1.

(printed under page 336)

(41) ‹anchor: ἐπειδή› · call in col 640 (Greek only)

Gobler. et Felc. 1, ἐπεί.

The Goblerianus and Felckmann's 1 have ἐπεί.

(printed under page 336)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A ‹νην. Εἰ μὴ κτίσμα›; B ‹Εἴπατε τοίνυν, καὶ μὴ›; C ‹ἵνα τὴν ἑαυτῶν ἄγνοιαν›; D ‹δυσὶ πεποίηκεν ὁ Θεὸς›
old-edition numerals: (none)
other: the column opens with "νην", the end of ἀφροσύ-νην hyphenated across from col. 637 (where only "ἀφροσύ" could be set); set here as printed. The English "-ly" completes 637's "fol-".
other: the closing quotation mark after κτισθήσονται is printed after the parenthesis, "κτισθήσονται)," — set as printed.

PG 26:641

ἀοράτου,» ἔστι δὲ τὸ Πνεῦμα εἰκὼν τοῦ Υἱοῦ (γέγραπται γάρ· «Οὓς προέγνω καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ»), οὐκοῦν κατὰ τοῦτο πάππος ὁ Πατήρ. Καὶ ἐπειδὴ ὁ μὲν Υἱὸς ἐν τῷ ὀνόματι τοῦ Πατρὸς ἦλθε· «Τὸ δὲ Πνεῦμα τὸ ἅγιον,» φησὶν ὁ Υἱὸς, «ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου·» οὐκοῦν καὶ οὕτω πάππος ὁ Πατήρ. Τί πρὸς ταῦτα, καίτοι πάντα λέγοντες εὐχερῶς; Τί διαλογίζεσθε πρὸς ἑαυτούς; Ἢ ὁρῶντες ἑαυτοὺς ἀποροῦντας, μέμφεσθε τὰς τοιαύτας ἐρωτήσεις; Ἀλλὰ πρότερον ἑαυτῶν κατάγνωτε (ὑμεῖς γὰρ τοιαῦτα ἐρωτᾷν εἰώθατε), καὶ πείθεσθε ταῖς Γραφαῖς, καὶ ἀποροῦντες εἰπεῖν, μάθετε λοιπόν· Υἱὸς μὲν ἐν ταῖς Γραφαῖς τὸ Πνεῦμα οὐκ ὠνομάσθη, ἀλλὰ Πνεῦμα ἅγιον καὶ Πνεῦμα τοῦ Θεοῦ. Ὥσπερ δὲ οὐκ ὠνομάσθη Υἱὸς τὸ Πνεῦμα, οὕτως οὐδὲ περὶ τοῦ Υἱοῦ γέγραπται, ὅτι αὐτός ἐστι τὸ Πνεῦμα τὸ ἅγιον. Ἆρ' οὖν, ἐπειδὴ οὐκ ὠνομάσθη Υἱὸς τὸ Πνεῦμα, οὐδ' ὅτι Υἱός ἐστι τὸ Πνεῦμα, διαφωνεῖ τῆς ἀληθείας ἡ πίστις; Μὴ γένοιτο! Ἀλλὰ καὶ μᾶλλον ἕκαστον τῶν σημαινομένων ἔχει τὴν ἰδίαν γνῶσιν. Καὶ γὰρ ὁ Υἱὸς ἴδιον τῆς οὐσίας καὶ τῆς φύσεως τοῦ Πατρός ἐστι γέννημα, καὶ τοῦτο ἔχει τὸ σημαινόμενον. Καὶ τὸ Πνεῦμα δὲ λεγόμενον τοῦ Θεοῦ, καὶ ἐν αὐτῷ ὂν, οὐ ξένον ἐστὶ τῆς τοῦ Υἱοῦ φύσεως, οὔτε τῆς τοῦ Πατρὸς θεότητος. Διὰ τοῦτο γὰρ ἐν Τριάδι, ἐν Πατρὶ, καὶ ἐν Υἱῷ, καὶ ἐν αὐτῷ τῷ Πνεύματι, μία θεότης ἐστὶ, καὶ ἐν αὐτῇ τῇ Τριάδι ἕν ἐστι τὸ βάπτισμα, καὶ μία ἡ πίστις. Ἀμέλει τοῦ Πατρὸς πέμποντος τὸ Πνεῦμα, ὁ Υἱὸς ἐμφυσῶν δίδωσιν αὐτὸ τοῖς μαθηταῖς· ἐπειδὴ «πάντα ὅσα ἔχει ὁ Πατὴρ, τοῦ Υἱοῦ ἐστι.» Καὶ τοῦ Λόγου γινομένου ἐν τοῖς προφήταις, αὐτοὶ τῷ Πνεύματι ἐπροφήτευον, ὡς γέγραπται καὶ δέδεικται· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.»

invisible" (Col. 1:15), and the Spirit is the image of the Son (for it is written: "Those whom He foreknew He also predestined to be conformed to the image of His Son" (Rom. 8:29)), then by this reckoning the Father is a grandfather. And since the Son came in the name of the Father, "and the Holy Spirit," says the Son, "whom the Father will send in My name" (John 14:26), then in this way too the Father is a grandfather. What do you say to this, you who speak of everything so readily? Why do you reason among yourselves? Or, seeing yourselves at a loss, do you find fault with such questions? Then first condemn yourselves (for it is you who are accustomed to ask such things), and be persuaded by the Scriptures, and, being at a loss for what to say, learn at last: in the Scriptures the Spirit has not been named Son, but Holy Spirit and Spirit of God. And as the Spirit has not been named Son, so neither is it written of the Son that He is the Holy Spirit. Does the faith, then, because the Spirit has not been named Son, nor is it said that the Spirit is a Son, disagree with the truth? God forbid! Rather, each of the things signified has its own proper knowledge. For the Son is the proper offspring of the essence and nature of the Father, and this is what His name signifies. And the Spirit, being called the Spirit of God, and being in Him, is not foreign to the nature of the Son, nor to the Godhead of the Father. For this reason in the Triad, in the Father, and in the Son, and in the Spirit Himself, there is one Godhead, and in the Triad itself there is one baptism and one faith. Indeed, when the Father sends the Spirit, the Son, breathing, gives It to the disciples, since "all things that the Father has are the Son's" (John 16:15). And when the Word came to the prophets, they prophesied by the Spirit, as is written and has been shown: "By the Word of the Lord the heavens were made firm, and by the Spirit of His mouth all their power" (Ps. 32:6).

4. Οὕτως οὐκ ἔστι κτίσμα τὸ Πνεῦμα, ἀλλ' ἴδιον τῆς τοῦ Λόγου οὐσίας, ἴδιον καὶ τοῦ Θεοῦ, καὶ ἐν αὐτῷ λέγεται εἶναι. Πάλιν γὰρ τὰ αὐτὰ λέγειν οὐκ ὀκνητέον. Εἰ καὶ Υἱὸς οὐκ ὠνομάσθη τὸ Πνεῦμα τὸ ἅγιον, ἀλλ' οὐκ ἔστιν ἐκτὸς τοῦ Υἱοῦ· Πνεῦμα γὰρ υἱοθεσίας εἴρηται· καὶ ἐπειδὴ «Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία,» ἀκολούθως εἴρηται περὶ τοῦ Πνεύματος· «Πνεῦμα σοφίας, καὶ Πνεῦμα δυνάμεώς ἐστι.» Τοῦ γὰρ Πνεύματος μετέχοντες, ἔχομεν τὸν Υἱὸν, καὶ τὸν Υἱὸν ἔχοντες, ἔχομεν τὸ Πνεῦμα, κρᾶζον ἐν ταῖς καρδίαις ἡμῶν, «Ἀββᾶ ὁ Πατὴρ,» ὡς ὁ Παῦλος εἴρηκεν. Εἰ δ' ὅτι τὸ Πνεῦμά ἐστι τοῦ Θεοῦ, καὶ ἐν αὐτῷ εἶναι γέγραπται· «Τὰ τοῦ Θεοῦ γὰρ οὐδεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἐν αὐτῷ·» καὶ ὁ Υἱὸς δὲ εἴρηκεν· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·» διὰ τί τὸ αὐτὸ ὄνομα οὐκ ἔστι τούτῳ

4. Thus the Spirit is not a creature, but proper to the essence of the Word, proper also to God, and is said to be in Him. For one must not shrink from saying the same things again. Even if the Holy Spirit has not been named Son, yet It is not outside the Son; for It has been called the Spirit of adoption (Rom. 8:15); and since "Christ is the power of God and the wisdom of God" (1 Cor. 1:24), it is said consistently of the Spirit: "He is the Spirit of wisdom and the Spirit of power" (Isa. 11:2). For partaking of the Spirit, we have the Son, and having the Son, we have the Spirit, crying in our hearts, "Abba, Father," as Paul has said (Gal. 4:6). But if, because the Spirit is God's, it is also written that It is in Him: "For no one knows the things of God except the Spirit of God which is in Him" (1 Cor. 2:11); and the Son too has said: "I am in the Father, and the Father in Me" (John 14:10); why does not the same name belong to this one

Editors' notes and page, col. 641

Footnotes

(42) ‹anchor: not visible in the page foot› · call in col 641 (Greek only; a variant note on the Greek)

Ita Reg. et Seguer. Editi vero, οὕτως.

So the Regius and the Seguerianus. The printed editions have οὕτως.

(printed under page 337)

(43) ‹anchor: not visible in the page foot› · call in col 641 (Greek only)

Goblerian. et Felc. 1, μὴ μέμφεσθε.

The Goblerianus and Felckmann's 1 have μὴ μέμφεσθε.

(printed under page 337)

(44) ‹anchor: not visible in the page foot› · call in col 641 (Greek only)

Goblerian. et Felc. 1, ἐπεί.

The Goblerianus and Felckmann's 1 have ἐπεί.

(printed under page 337)

(45) ‹anchor: not visible in the page foot› · call in col 641 (Greek only)

In Goblerian. et Felc. 1, καί deest.

In the Goblerianus and Felckmann's 1 καί is missing.

(45*) ‹anchor: καὶ ἐν Υἱῷ› · call in col 641 (Greek only) Ἐν deest in Gobleriano et Felckmanni 1, et inferius, ἐν αὐτῷ.

Ἐν is missing in the Goblerianus and Felckmann's 1, and further down, ἐν αὐτῷ.

(printed under page 337)

(46) ‹anchor: Καὶ τοῦ Λόγου› · call in col 641 (Greek only)

Καί deest in edit. Paris., sed habetur in edit. Commel. et in omnibus codicibus. Infra καί ante τῷ Λόγῳ deest in Goblerian. et Felc. 1.

Καί is missing in the Paris edition, but is found in Commelin's edition and in all the codices. Below, καί before τῷ Λόγῳ is missing in the Goblerianus and Felckmann's 1.

(printed under page 337)

(47) ‹anchor: ὡς ὁ Παῦλος› · call in col 641 (Greek only)

Haec, ὡς ὁ Παῦλος εἴρηκεν, desunt in Gobler. et Felc. primo.

The words ὡς ὁ Παῦλος εἴρηκεν are missing in the Goblerianus and Felckmann's first.

(printed under page 337)

(48) ‹anchor: ἔστι τούτῳ› · call in col 641 (Greek only)

Sic Regius, Seguerianus, Basil., et ita legerat Nannius. Editi vero, οὐκ ἔστιν ἀμφοτέροις.

So the Regius, the Seguerianus and the Basel manuscript, and so Nannius had read. The printed editions have οὐκ ἔστιν ἀμφοτέροις.

(printed under page 337)

Footnotes

(22) ‹anchor: not visible in the page foot› · call in col 642

Coloss. I, 15.

Colossians 1:15.

(printed under page 337)

(23) ‹anchor: not visible in the page foot› · call in col 642

Rom. VIII, 29.

Romans 8:29.

(printed under page 337)

(24) ‹anchor: not visible in the page foot› · call in col 642

Joan. XIV, 26.

John 14:26.

(printed under page 337)

(25) ‹anchor: dat illum discipulis› · call in col 642

Joan. XX, 22.

John 20:22.

(printed under page 337)

(26) ‹anchor: Filii sunt› · call in col 642

Joan. XVI, 15.

John 16:15.

(printed under page 337)

(27) ‹anchor: omnis virtus eorum› · call in col 642

Psal. XXXII, 6.

Psalm 32(33):6.

(printed under page 337)

(28) ‹anchor: Dei sapientia est› · call in col 642

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 337)

(29) ‹anchor: Spiritus virtutis est› · call in col 642

Isa. xi, 2.

Isaiah 11:2.

(printed under page 337)

(30) ‹anchor: Abba Pater› · call in col 642

Galat. iv, 6.

Galatians 4:6.

(printed under page 337)

(31) ‹anchor: qui in ipso est› · call in col 642

I Cor. II, 11.

1 Corinthians 2:11.

(printed under page 337)

(32) ‹anchor: Pater in me› · call in col 642

Joan. XIV, 10.

John 14:10.

(printed under page 337)

Footnotes

(33) ‹anchor: not visible in the page foot› · call in col 643

Rom. XI, 34.

Romans 11:34.

(printed under page 338)

(34) ‹anchor: Non est Deus› · call in col 643

Psal. XIII, 1.

Psalm 13(14):1.

(printed under page 338)

(35) ‹anchor: et Spiritus sancti› · call in col 643

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 338)

Page

other: facing Latin version, not set

PG 26:644

καὶ τούτῳ, ἀλλ' ὁ μὲν Υἱὸς, τὸ δὲ Πνεῦμα; Ἄν τις οὕτως ἐρωτᾷ, μαίνοιτο ἂν ὁ τοιοῦτος, ἐρευνῶν τὰ ἀνερεύνητα, καὶ παρακούων τοῦ Ἀποστόλου, λέγοντος· «Τίς γὰρ ἔγνω νοῦν Κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;» Ἄλλως τε ἃ ὁ Θεὸς ὠνόμασε, τίς μετονομάσαι τολμήσει; ἐπεὶ εἰς τὰ τῆς κτίσεως ἐπιχορηγείτω. Εἰπάτωσαν, ἐπειδὴ ἡ κτίσις τῷ αὐτῷ νεύματι γέγονε, διὰ τί ὁ μὲν ἥλιος, ὁ δὲ οὐρανὸς καὶ ἡ γῆ καὶ ἡ θάλασσα καὶ ἀήρ; Εἰ δὲ ἀδύνατον τοῦτό γε τοῖς ἄφροσι (μένει γὰρ ἕκαστον, ὡς γέγονε), πολλῷ μᾶλλον τὰ ἄνω τῆς κτίσεως ἀΐδιον ἔχει τὴν διαμονὴν, καὶ οὐκ ἔστιν ἄλλως, ἢ ὡς ἐστιν ὁ Πατὴρ Πατὴρ, καὶ οὐ πάππος, καὶ ὁ Υἱὸς Υἱός ἐστι τοῦ Θεοῦ, καὶ οὐ Πατὴρ τοῦ Πνεύματος, καὶ τὸ Πνεῦμα τὸ ἅγιον Πνεῦμα ἅγιον, καὶ οὐκ ἔκγονον τοῦ Πατρὸς, οὐδὲ ἀδελφὸς τοῦ Υἱοῦ.

as to that one, but the one is Son and the other Spirit? If anyone asks thus, such a man would be mad, searching into things unsearchable, and refusing to hear the Apostle, who says: "For who has known the mind of the Lord? or who has been His counsellor?" (Rom. 11:34). Besides, the things that God has named, who will dare to rename? Otherwise let him furnish names for the things of creation too. Let them say, since creation came to be by the same nod, why one thing is the sun, and another the heaven, and the earth, and the sea, and air. But if this at least is impossible for the senseless (for each thing remains as it came to be), much more do the things above creation have an eternal permanence, and it is not otherwise than that the Father is Father, and not grandfather, and the Son is Son of God, and not Father of the Spirit, and the Holy Spirit is Holy Spirit, and not grandson of the Father, nor brother of the Son.

5. Τούτων οὕτω δεικνυμένων, μαίνοιτ' ἄν τις ἐρωτῶν, Υἱὸς οὖν ἐστι καὶ τὸ Πνεῦμα; Μηδὲ, ἐπειδὴ μὴ γέγραπται οὕτω, διὰ τοῦτο ἐξαιρείτω τις αὐτὸ τῆς τοῦ Θεοῦ φύσεως καὶ ἰδιότητος· ἀλλ' ὡς γέγραπται, πιστευέτω καὶ μὴ λεγέτω· Διὰ τί οὕτως καὶ μὴ οὕτως; ἵνα μὴ τοιαῦτα διαλογιζόμενος, ἄρξηται μελετᾷν καὶ λέγειν· Ποῦ οὖν ἐστιν ὁ Θεὸς, καὶ πῶς ἐστι; καὶ λοιπὸν ἀκούσει· «Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός.» Τὰ γὰρ τῇ πίστει παραδιδόμενα ἀπεριέργαστον ἔχει τὴν γνῶσιν. Οἱ γοῦν μαθηταὶ, ἀκούσαντες, «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος,» οὐ περιειργάσαντο, διὰ τί δεύτερον ὁ Υἱὸς, καὶ τρίτον τὸ Πνεῦμα, ἢ διὰ τί ὅλως Τριάς· ἀλλ' ὡς ἤκουσαν, ἐπίστευσαν· καὶ οὐχ ὥσπερ ὑμεῖς ἠρώτησαν· Υἱὸς οὖν ἐστι τὸ Πνεῦμα; Οὐδὲ, εἰπόντος τοῦ Κυρίου μετὰ τὸν Υἱὸν τὸ Πνεῦμα, ἠρώτησαν· Πάππος οὖν ὁ Πατήρ; Οὐ γὰρ ἤκουσαν εἰς ὄνομα πάππου, ἀλλ' εἰς ὄνομα Πατρὸς, καὶ ταύτην τὴν πίστιν ἐκήρυξαν πανταχοῦ, λογισάμενοι ὀρθῶς. Οὐ γὰρ ἦν ἄλλως εἰπεῖν, ἢ ὡς εἴρηκεν ὁ Σωτήρ· ἑαυτὸν μὲν Υἱὸν, τὸ δὲ Πνεῦμα ἅγιον· οὐδ' ἐναλλάξαι θέμις ἢ ὡς συντέτακται, ὥσπερ καὶ ἐπὶ τοῦ Πατρός. Ὡς γὰρ οὐκ ἔξεστιν ἄλλως εἰπεῖν περὶ αὐτοῦ, ἢ ὅτι Πατὴρ, οὕτως ἀσεβὲς ἐρωτᾷν, εἰ Υἱός ἐστι τὸ Πνεῦμα, ἢ τὸ Πνεῦμα Υἱός. Διὰ τοῦτο Σαβέλλιος ἀλλότριος τῆς Ἐκκλησίας ἐκρίθη, τολμήσας εἰπεῖν ἐπὶ τοῦ Πατρὸς τὸ Υἱὸς, καὶ ἐπὶ τοῦ Υἱοῦ τὸ τοῦ Πατρὸς ὄνομα. Ἆρ' οὖν ἔτι μετὰ ταῦτα τολμήσει τις ἀκούων Υἱὸν καὶ Πνεῦμα εἰπεῖν· Πάππος οὖν ὁ Πατὴρ, ἢ Υἱὸς οὖν τὸ Πνεῦμα; Ναὶ τολμήσουσιν

5. These things being thus shown, a man would be mad to ask: "Is the Spirit, then, also a Son?" Nor, since it is not so written, let anyone for that reason remove It from the nature and propriety of God; but as it is written, let him believe, and not say: "Why thus, and not thus?" lest, reasoning about such things, he begin to ponder and say: "Where then is God, and how is He?" and at last hear: "The fool said in his heart: There is no God" (Ps. 13:1). For the things handed down to faith have a knowledge free of curious prying. The disciples, at any rate, when they heard, "baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19), did not pry into why the Son is second and the Spirit third, or why there is a Triad at all; but as they heard, so they believed; and they did not ask, as you do: "Is the Spirit, then, a Son?" Nor, when the Lord named the Spirit after the Son, did they ask: "Is the Father, then, a grandfather?" For they did not hear "into the name of a grandfather," but "into the name of the Father," and this faith they preached everywhere, reasoning rightly. For it was not possible to speak otherwise than as the Saviour spoke: Himself the Son, and the Spirit Holy Spirit; nor is it lawful to interchange them otherwise than as they have been ranked, just as in the case of the Father too. For as it is not permitted to say anything else of Him than that He is Father, so it is impious to ask whether the Son is the Spirit, or the Spirit the Son. For this reason Sabellius was judged alien to the Church, having dared to say "Son" of the Father, and the name of the Father of the Son. Will anyone, then, after this still dare, hearing "Son" and "Spirit," to say: "Is the Father, then, a grandfather, or is the Spirit, then, a Son?" Yes, they will dare,

Editors' notes and page, col. 644

Footnotes

(49) ‹anchor: Τίς γὰρ› · call in col 644 (Greek only; a variant note on the Greek)

Γάρ deest in Goblerian. et Felc. 1.

Γάρ is missing in the Goblerianus and Felckmann's 1.

(printed under page 338)

(50) ‹anchor: καὶ ἀήρ› · call in col 644 (Greek only)

Gobler. et Felck. primus, ὁ δὲ οὐρανός, γῆ, θάλασσα, ἀήρ. Mox Reg. et Seguer., τοῖς ἄφροσιν. Editi, ἔμφροσιν. Paulo post, ἀΐδιον deest in Gobler. et Felckmanni primo.

The Goblerianus and Felckmann's first have ὁ δὲ οὐρανός, γῆ, θάλασσα, ἀήρ. Shortly after, the Regius and the Seguerianus have τοῖς ἄφροσιν; the printed editions, ἔμφροσιν. A little after, ἀΐδιον is missing in the Goblerianus and Felckmann's first.

(printed under page 338)

(51) ‹anchor: οὐκ ἔκγονον› · call in col 644 (Greek only)

Seguerian. Gobler. et Felc. 1, ἔγγονον : alii, ἔκγονον.

The Seguerianus, the Goblerianus and Felckmann's 1 have ἔγγονον; the others, ἔκγονον.

(printed under page 338)

(52) ‹anchor: καὶ μὴ λεγέτω› · call in col 644 (Greek only)

Μή deest in Basil.

Μή is missing in the Basel manuscript.

(printed under page 338)

(53) ‹anchor: Οἱ γοῦν› · call in col 644 (Greek only)

Sic Reg. et Seguer. Editi, Εἰ γοῦν, male.

So the Regius and the Seguerianus. The printed editions have Εἰ γοῦν, wrongly.

(printed under page 338)

(54) ‹anchor: εἰς ὄνομα Πατρός› · call in col 644 (Greek only)

Sic Regius, Seguerian. Basil. Editi vero, τοῦ Πατρός.

So the Regius, the Seguerianus and the Basel manuscript. The printed editions have τοῦ Πατρός.

(printed under page 338)

(55) ‹anchor: οὐδ' ἐναλλάξαι› · call in col 644 (Greek only)

Ita Regius et Seguer. Editi autem, οὐδὲν ἀλλάξαι. Paulo post Regius et Seguerian., οὐκ ἔξεστιν. Editi, οὐκ ἔστιν.

So the Regius and the Seguerianus. The printed editions have οὐδὲν ἀλλάξαι. A little after, the Regius and the Seguerianus have οὐκ ἔξεστιν; the printed editions, οὐκ ἔστιν.

(printed under page 338)

(56) ‹anchor: εἰ Υἱός› · call in col 644 (Greek only)

Sic Reg. Seguerian. et Basiliens. Editi vero, ἢ Υἱός.

So the Regius, the Seguerianus and the Basel manuscript. The printed editions have ἢ Υἱός.

(printed under page 338)

(57) ‹anchor: Σαβέλλιος› · call in col 644 (Greek only)

Reg. et Seguer. ad marg., περὶ Σαβελλίου.

The Regius and the Seguerianus have in the margin περὶ Σαβελλίου ("On Sabellius").

(printed under page 338)

(58) ‹anchor: τοῦ Πατρός› · call in col 644 (Greek only)

Regius et Seguerian., Πατρός. Editi, Πνεύματος. Mox ἔτι deest in Goblerian. et Felckm. 1.

The Regius and the Seguerianus have Πατρός; the printed editions, Πνεύματος. Shortly after, ἔτι is missing in the Goblerianus and Felckmann's 1.

(printed under page 338)

(59) ‹anchor: Υἱὸς οὖν› · call in col 644 (Greek only)

Οὖν deest in Seguer. solo. Ibidem Regius et Seguerian., Ναὶ τολμήσουσιν, recte. Editi, καὶ τολμήσουσιν. Mox καὶ ante Εὐδόξιοι deest in Goblerian. et Felckman. 1. Infra Reg. et Seguer., παύσουσι. Editi, παύσωσι. Ibidem Reg. et Seguer., γλῶτταν.

Οὖν is missing in the Seguerianus alone. In the same place the Regius and the Seguerianus have Ναὶ τολμήσουσιν, rightly; the printed editions, καὶ τολμήσουσιν. Shortly after, καί before Εὐδόξιοι is missing in the Goblerianus and Felckmann's 1. Below, the Regius and the Seguerianus have παύσουσι; the printed editions, παύσωσι. In the same place the Regius and the Seguerianus have γλῶτταν.

(printed under page 338)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA.
marginal letters: A ‹καὶ τούτῳ, ἀλλ' ὁ μὲν›; B ‹ἀδελφὸς τοῦ Υἱοῦ.›; C ‹ματος,» οὐ περιειργάσαντο›; D ‹τοῦ Πατρὸς τὸ Υἱὸς, καὶ›
old-edition numerals: (none)
other: "ἐπεὶ εἰς τὰ τῆς κτίσεως ἐπιχορηγείτω" is set as printed; the sense (supply names for created things too) follows the facing Latin. UNSURE.

PG 26:645

Εὐνόμιοι, καὶ Εὐδόξιοι, καὶ Εὐσέβιοι. Ἅπαξ γὰρ ὑποκρινόμενοι τὴν Ἀρειανὴν αἵρεσιν, οὐ μὴ παύσουσι τὴν ἑαυτῶν γλῶσσαν ἀπὸ ἀσεβείας. Τίς γὰρ αὐτοῖς παρέδωκε ταῦτα; Τίς ὁ διδάξας; Ἀλλ' οὐδεὶς ἐκ τῶν θείων Γραφῶν· ἐκ δὲ τοῦ περισσεύματος τῆς καρδίας αὐτῶν ἐξῆλθεν ἡ τοιαύτη παραφροσύνη.

Eunomians, and Eudoxians, and Eusebians. For once they have put on the Arian heresy, they will never stop their tongue from impiety. For who handed these things down to them? Who was it that taught them? No one from the divine Scriptures; but out of the abundance of their heart has such derangement come forth.

6. Εἰ γὰρ, ἐπεὶ μὴ κτίσμα ἐστὶ τὸ Πνεῦμα (τοῦτο γὰρ ἐδείχθη), ἐρωτᾶτε, Υἱὸς οὖν ἐστι τὸ Πνεῦμα; ὥρα, μαθόντας ὑμᾶς, ὅτι μὴ κτίσμα ἐστὶν ὁ Υἱὸς (διὰ τούτου γὰρ τὰ γενητὰ ἐκτίσθη), ἐρωτᾷν, Πατὴρ οὖν ἐστιν ὁ Υἱός; Ἢ καὶ οὕτως· Τὸ Πνεῦμα οὖν ἐστιν ὁ Υἱὸς, καὶ ὁ Υἱὸς αὐτός ἐστι τὸ Πνεῦμα τὸ ἅγιον; Τοιαῦτα δὲ λογιζόμενοι, ἔξω μὲν τῆς ἁγίας Τριάδος ἔσονται, ἄθεοι δὲ κριθήσονται, ἀλλάσσοντες τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος· μεταφέροντές τε αὐτὸ, ὡς θέλουσιν, ἐν ὁμοιώματι γενέσεως ἀνθρωπίνης, ἔκγονα καὶ πάππους ὀνομάζοντες, καὶ τὴν Ἑλλήνων θεογονίαν ἑαυτοῖς ἀναπλασσόμενοι. Οὐκ ἔστι δὲ αὕτη τῆς Ἐκκλησίας ἡ πίστις, ἀλλ' ὡς εἶπεν ὁ Σωτὴρ, εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα· Πατέρα μέντοι, οὐ δυνάμενον λέγεσθαι πάππον, καὶ Υἱὸν οὐ δυνάμενον λέγεσθαι Πατέρα, καὶ Πνεῦμα ἅγιον οὐκ ἄλλως ἢ οὕτως ὀνομαζόμενον. Ἐπὶ ταύτης τῆς πίστεως οὐκ ἔστιν ἐναλλὰξ εἰπεῖν· ἀλλ' ἀεὶ ὁ Πατὴρ Πατὴρ ἐστι, καὶ ὁ Υἱὸς ἀεὶ Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον ἀεὶ Πνεῦμα ἅγιόν ἐστι καὶ λέγεται. Ἐπὶ μὲν γὰρ τῶν ἀνθρωπίνων, οὐκ ἔστιν οὕτως, κἂν οἱ Ἀρειανοὶ τοιαῦτα φαντάζωνται. Ὡς γὰρ γέγραπται, «Οὐχ ὡς ἄνθρωπος ὁ Θεὸς,» οὕτως ἄν τις εἴποι, οὐχ ὡς Θεὸς οἱ ἄνθρωποι. Ἐπὶ γὰρ τῶν ἀνθρώπων, οὐκ ἔστιν ὁ πατὴρ ἀεὶ πατὴρ, οὐδὲ ὁ υἱὸς ἀεὶ υἱός. Ὁ γὰρ αὐτὸς πατὴρ μὲν υἱοῦ γίνεται, αὐτὸς δὲ ἑτέρου γέγονεν υἱὸς, καὶ ὁ υἱὸς πατρὸς ὢν υἱὸς, ἄλλου γίνεται πατήρ. Ἀβραὰμ γοῦν υἱὸς ὢν τοῦ Ναχὼρ, πατὴρ γέγονε τοῦ Ἰσαάκ· καὶ Ἰσαὰκ δὲ υἱὸς ὢν τοῦ Ἀβραὰμ, πατὴρ γέγονε τοῦ Ἰακώβ. Ἕκαστος γὰρ, μέρος ὢν τοῦ γονέως, γεννᾶται μὲν υἱὸς, γίνεται δὲ καὶ αὐτὸς ἑτέρου πατήρ. Ἐπὶ δὲ τῆς θεότητος οὐχ οὕτως, ἐπεὶ μὴ ὡς ἄνθρωπος ὁ Θεός. Ὁ γοῦν Πατὴρ οὐκ ἐκ Πατρός ἐστι· διὸ οὐδὲ γεννᾷ τὸν γενησόμενον ἑτέρου Πατέρα· οὐδὲ ὁ Υἱὸς μέρος ἐστὶ τοῦ Πατρὸς, διὸ οὐδὲ γέννημά ἐστιν εἰς τὸ γεννᾶν Υἱόν. Ὅθεν ἐπὶ τῆς θεότητος μόνης ὁ Πατὴρ κυρίως καὶ μόνος Πατὴρ ὢν, ἔστι καὶ ἦν καὶ ἀεί ἐστι. Καὶ ὁ Υἱὸς κυρίως, καὶ μόνος Υἱός ἐστι. Καὶ ἐπὶ τούτων ἕστηκε τὸ, ὁ Πατὴρ ἀεὶ Πατὴρ, καὶ τὸ, Υἱὸς ἀεὶ Υἱὸς, εἶναί τε καὶ λέγεσθαι· καὶ τὸ Πνεῦμα δὲ τὸ ἅγιον ἀεὶ Πνεῦμα ἅγιόν ἐστι· καὶ τοῦτο τοῦ Θεοῦ εἶναι, καὶ παρὰ τοῦ Πατρὸς δι' Υἱοῦ δίδοσθαι πεπιστεύκαμεν.

6. For if, since the Spirit is not a creature (for this has been shown), you ask, "Is the Spirit then a Son?", it is time that you, having learned that the Son is not a creature (for through Him things that come to be were created), should ask, "Is the Son then a Father?" Or else thus: "Is the Spirit then the Son, and is the Son Himself the Holy Spirit?" But those who reason such things will be outside the Holy Trinity and will be judged godless, exchanging the name of the Father, and of the Son, and of the Holy Spirit, and transferring it, as they please, after the likeness of human generation, naming offspring and grandfathers, and fashioning for themselves the theogony of the Greeks. But this is not the faith of the Church; rather, as the Saviour said, into the Father and the Son and the Holy Spirit: a Father, however, who cannot be called a grandfather, and a Son who cannot be called a Father, and a Holy Spirit named in no other way than so. In this faith it is not possible to speak interchangeably; but the Father is always Father, and the Son always Son, and the Holy Spirit is always Holy Spirit and is so called. For among human things it is not so, even if the Arians imagine such things. For as it is written, "God is not as man" (Num. 23:19), so one might say, men are not as God. For among men the father is not always a father, nor the son always a son. For the same man becomes the father of a son, while he himself has been the son of another; and the son, being the son of a father, becomes the father of another. Abraham, at any rate, being the son of Nahor, became the father of Isaac; and Isaac, being the son of Abraham, became the father of Jacob. For each, being a part of his parent, is begotten a son, and becomes himself also the father of another. But in the Godhead it is not so, since God is not as man. The Father, at any rate, is not from a Father; therefore neither does He beget one who will become the father of another; nor is the Son a part of the Father, and therefore neither is He begotten so as to beget a son. Hence in the Godhead alone the Father, being properly and alone Father, is and was and always is. And the Son is properly and alone Son. And in their case it stands fast that the Father is always Father, and that the Son is always Son, both in being and in being called; and the Holy Spirit too is always Holy Spirit; and we have believed that He is of God, and is given from the Father through the Son.

Editors' notes and page, col. 645

Footnotes

(60) · call in col 645

Iidem, περὶ Εὐνομίου, Εὐδοξίου, καὶ Εὐσεβίου.

The same [manuscripts read] "concerning Eunomius, Eudoxius and Eusebius".

(printed under page 339)

(61) · call in col 645

Seguerianus, διὰ τοῦτο. Mox idem et Reg., τὰ γενητά. Editi, τὰ γεννητά. [γενητά: print not fully legible in the scan]

The Seguier manuscript reads "for this reason". Shortly after, the same and the Regius read "the things made"; the printed editions read "the things begotten".

(printed under page 339)

(62) · call in col 645

Gobler. et Felc. 1, κριθεῖεν. [word not fully legible in the scan]

Gobler's and Felckmann's first manuscript read "they would be judged".

(printed under page 339)

(63) · call in col 645

Regius, Seguerian. Goblerian. et Felck. 1, ἔγγονα. Editi, ἔκγονα.

The Regius, the Seguier manuscript, Gobler's and Felckmann's first read ἔγγονα; the printed editions read ἔκγονα ("offspring").

(printed under page 339)

(64) ‹anchor: καὶ ὁ› · call in col 645

Ὁ abest a Goblerian. et Felc. 1.

"The" is missing from Gobler's manuscript and Felckmann's first.

(printed under page 339)

(65) ‹anchor: τοιαῦτα φαντάζωνται› · call in col 645

Sic Regius, Seguer. et Basiliens. Editi, φαντάζονται.

So the Regius, the Seguier and the Basel manuscripts; the printed editions read φαντάζονται (indicative for subjunctive).

(printed under page 339)

(66) ‹anchor: υἱὸς, ἄλλου› · call in col 645

Sic Regius et Seguerian. Editi vero, ἀλλ' οὐ, male. Mox Regius et Seguerianus, γοῦν. Editi, οὖν. Paulo post δὲ post Ἰσαὰκ deest in editis, sed legitur in Reg. et Seguer.

So the Regius and the Seguier manuscript. The printed editions read "but not", wrongly. Shortly after, the Regius and the Seguier read γοῦν, the printed editions οὖν. A little after, δέ after "Isaac" is missing in the printed editions, but is read in the Regius and the Seguier.

(printed under page 339)

(67) ‹anchor: τοῦ Ναχὼρ› · call in col 645

Memoriae lapsu ponitur pro Thare Nachor.

By a slip of memory Nahor is put for Terah.

(printed under page 339)

(68) ‹anchor: ὁ Πατὴρ κυρίως› · call in col 645

Κυρίως deest in Gobler. et Felckm. 1.

"Properly" is missing in Gobler's manuscript and Felckmann's first.

(printed under page 339)

Footnotes

NOTE: on this page the textual notes (60)–(68) are called in the Greek column (645) only; the scripture note 36 is called in the Latin (646). Notes (60)–(63) are called above the cropped foot, so their anchors are not visible. 36 ‹anchor: ut homo, Deus› · call in col 646 Num. XXIII, 19.

Numbers 23:19.

(printed under page 339)

Footnotes

NOTE: on this page the Latin is col 647 and the Greek col 648. The textual notes (69)–(76) are called in the Greek column (648) only; the calls of (69)–(71) and of the scripture note 37 stand above the cropped foot and are not visible. 37 · call in col 647 Tit. III, 10.

Titus 3:10.

(printed under page 340)

Page

other: facing Latin version, not set. The two full-width Greek lines closing §6 (τικῶν οὐκ ἀσφαλές … γειλεν αὐτὸς, καλόν.) run across this column; they are set under PG 26:648.

PG 26:648

Οὕτω γὰρ ἡ ἁγία Τριὰς ἀναλλοίωτος διαμένει, ἐν μιᾷ θεότητι γινωσκομένη. Οὐκοῦν ὁ ἐρωτῶν, Υἱὸς οὖν ἐστι τὸ Πνεῦμα; ὡς δυναμένου τοῦ ὀνόματος ἀλλάσσεσθαι, φαντάζεται, καὶ μανίαν ἑαυτῷ περιποιεῖται. Καὶ ὁ ἐρωτῶν δὲ, πάππος οὖν ἐστιν ὁ Πατὴρ, ἐπινοῶν ὄνομα τῷ Πατρὶ, πλανᾶται τῇ καρδίᾳ. Ἀποκρίνασθαι μὲν οὖν ἔτι πρὸς τὴν ἀναίδειαν τῶν αἱρετικῶν οὐκ ἀσφαλές· μάχεσθαι γάρ ἐστι τῇ ἀποστολικῇ παραινέσει· συμβουλεύειν δὲ μᾶλλον, ὡς παρήγγειλεν αὐτὸς, καλόν.

For thus the Holy Trinity abides unchangeable, known in one Godhead. So he who asks, "Is the Spirit then a Son?", imagines that the name can be changed, and brings madness upon himself. And he too who asks, "Is the Father then a grandfather?", devising a name for the Father, goes astray in his heart. To answer the shamelessness of the heretics any further, then, is not safe; for it is to fight against the apostolic exhortation (Titus 3:10); but rather to counsel, as he himself enjoined, is good.

7. Ἀρκεῖ ταῦτα πρὸς ἔλεγχον τῆς μωρολογίας ὑμῶν. Μηκέτι παίζετε εἰς τὴν θεότητα. Παιζόντων γὰρ ἴδιον ἐρωτᾷν τὰ μὴ γεγραμμένα καὶ λέγειν· Οὐκοῦν Υἱός ἐστι τὸ Πνεῦμα καὶ πάππος ὁ Πατήρ; Οὕτω γελῶσιν ὁ ἐν Καισαρείᾳ καὶ ὁ ἐν τῇ Σκυθοπόλει. Ἀρκεῖ πιστεύειν ὑμᾶς, ὅτι οὐκ ἔστι κτίσμα τὸ Πνεῦμα, ἀλλὰ Πνεῦμα τοῦ Θεοῦ ἐστι, καὶ ἐν αὐτῷ Τριὰς, Πατὴρ, καὶ Υἱὸς, καὶ Πνεῦμα ἅγιον. Καὶ οὔτε τὸ Πατὴρ ὄνομα ἐπὶ Υἱοῦ ὀνομάζειν χρὴ, οὔτε τὸ Πνεῦμα λέγειν ἔξεστιν αὐτὸ εἶναι τὸν Υἱὸν, οὔτε τὸν Υἱὸν αὐτὸ εἶναι τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' οὕτως ἐστὶν, ὡς εἴρηται, καὶ μία ἡ ἐν ταύτῃ τῇ Τριάδι θεότης ἐστὶ, καὶ μία πίστις, καὶ ἓν βάπτισμά ἐστιν, ἐν αὐτῇ διδόμενον, καὶ ἡ τελείωσις μία, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα καὶ τὸ κράτος σὺν ἁγίῳ Πνεύματι εἰς τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. Ἀμήν.

7. These things suffice to refute your foolish talk. Make sport of the Godhead no longer. For it is the mark of those who make sport to ask about things not written, and to say, "Is the Spirit then a Son, and the Father a grandfather?" So they jest, the man in Caesarea and the man in Scythopolis. It is enough for you to believe that the Spirit is not a creature, but is the Spirit of God, and that in Him is a Trinity, Father, and Son, and Holy Spirit. And neither ought one to give the name Father to the Son, nor is it lawful to say that the Spirit is Himself the Son, nor that the Son is Himself the Holy Spirit; but it is as has been said, and one is the Godhead in this Trinity, and one the faith, and one is the baptism given into it, and one the perfecting, in Christ Jesus our Lord, through Whom and with Whom to the Father be glory and might with the Holy Spirit unto all the ages of ages. Amen.

8. Περὶ δὲ οὗ γράφων ἐδήλωσας εὐαγγελικοῦ ῥητοῦ, συγγίνωσκε, ἀγαπητὲ, συνείδησιν ἔχων ἀγαθήν. Δέδια γὰρ κἂν ὅλως προσελθεῖν αὐτῷ· μὴ καὶ, δύνας εἰς αὐτὸ τῷ λογισμῷ, καὶ ἀρξάμενος ἐρευνᾷν, ἀτονήσω τὴν ἐν αὐτῷ βαθεῖαν διάνοιαν ἑλκῦσαι. Σιωπῆσαι γοῦν περὶ τούτου τέλεον ἐβουλόμην, καὶ μόνον ἀρκεσθῆναι τούτοις τοῖς ἔμπροσθεν γράμμασι. Στοχαζόμενος δὲ μὴ ἄρα καὶ δεύτερον περὶ τούτου γράψαι φιλονεικήσῃς, ἐβιασάμην ἐμαυτὸν, ἣν ἔχω μαθὼν, περὶ αὐτοῦ μετρίαν διάνοιαν γράψαι· θαρρῶν, ὡς, τυχόντας μὲν ἡμᾶς τοῦ σκοποῦ, ἀποδέξῃ διὰ τὸν διδάξαντα· μὴ τυχόντας δὲ, οὐ

8. As for the Gospel saying about which you wrote to me, bear with me, beloved, since you have a good conscience. For I am afraid even to approach it at all, lest, having plunged into it with my reasoning and begun to search it out, I should lack the strength to draw out the deep meaning in it. I had wished, therefore, to keep entirely silent about it, and to be content with these earlier writings alone. But guessing that you might perhaps insist on writing a second time about it, I forced myself to write the modest understanding of it that I have learned; confident that, if we hit the mark, you will accept it on account of Him Who taught it; and if we miss it, not

Editors' notes and page, col. 648

Footnotes

(69) · call in col 648

Ἔστι deest in Gobler. et Felc. 1. Infra post ἀρκεῖ, in editis γάρ legitur, sed cum desit in Reg. Seguer. Basil., optimis scilicet mss., omissum est.

"Is" is missing in Gobler's manuscript and Felckmann's first. Below, after "suffices", the printed editions read "for"; but since it is missing in the Regius, the Seguier and the Basel manuscripts, the best manuscripts, it has been left out.

(printed under page 340)

(70) · call in col 648

Reg. et Seguer., περὶ Εὐσεβίου καὶ Πατροφίλου, male de Eusebio qui jamdiu obierat.

The Regius and the Seguier read "concerning Eusebius and Patrophilus", wrongly as regards Eusebius, who had long since died.

(printed under page 340)

(71) · call in col 648

Sic Regius et Seguerian. recte. Editi, ὁ Υἱός. Infra iidem cum Basil., αὐτὸ εἶναι τὸν Υἱόν. Editi, αὐτόν, etc.

So the Regius and the Seguier, rightly. The printed editions read "the Son". Below, the same with the Basel manuscript read "that the Son is it [himself]"; the printed editions read "him", etc.

(printed under page 340)

(72) ‹anchor: δι' οὗ καὶ› · call in col 648

Haec, δι' οὗ, etc., ad finem usque absunt a Gobler. et Felc. 1. Paulo post Regius, εἰς τοὺς αἰῶνας, omisso σύμπαντας.

These words, "through whom", etc., to the very end, are missing from Gobler's manuscript and Felckmann's first. A little after, the Regius reads "to the ages", omitting "all".

(printed under page 340)

(73) ‹anchor: Περὶ δὲ› · call in col 648

Haec, Περὶ δέ, etc., consequenter annecti debent, ut et codices Regius et Seguerianus habent, et particula adversativa δέ suadetur. In editis primo tomo quasi peculiaris tractatus posita erant sub hoc titulo: Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Ἀθανασίου ἀρχιεπισκόπου Ἀλεξανδρείας εἰς τὸ ῥητὸν τοῦ Εὐαγγελίου· « Ὃς ἂν εἴπῃ λόγον κατὰ τοῦ Υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ αἰῶνι τούτῳ οὔτε ἐν τῷ μέλλοντι, » qui titulus iisdem verbis habetur in Basiliensi et Anglicano. Goblerianus et Felc. primus sic ad modum tituli habent Πρὸς τὸν αὐτὸν Σεραπίωνα. In Felc. secundo, nihil pro titulo habetur. Regius autem ad margine habet Περὶ εὐαγγελικοῦ ῥητοῦ. Seguerianus ad marginem item, Τοῦ αὐτοῦ περὶ τοῦ εὐαγγελικοῦ ῥητοῦ, ἤτοι τῆς εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημίας. Porro haec subtexit Athanasius, ut Serapioni morem gereret, qui postularat ut dictum illud evangelicum, quo clauserat epistolam tertiam ad se scriptam, explanaret sibi.

These words, "But concerning", etc., ought to be joined on in sequence, as the Regius and Seguier manuscripts also have them, and as the adversative particle "but" urges. In the printed editions they had been placed in the first volume as a separate treatise, under this title: "Of our father among the saints Athanasius, archbishop of Alexandria, on the saying of the Gospel: 'Whoever speaks a word against the Son of man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come'"; and this title is found in the same words in the Basel and English manuscripts. Gobler's manuscript and Felckmann's first have, by way of title, "To the same Serapion". In Felckmann's second nothing stands for a title. The Regius has in the margin "On a saying of the Gospel". The Seguier likewise in the margin: "Of the same, on the saying of the Gospel, or on the blasphemy against the Holy Spirit". Athanasius, moreover, appended this to humour Serapion, who had asked him to explain the Gospel saying with which he had closed the third letter written to him.

(printed under page 340)

(74) ‹anchor: προσελθεῖν αὐτῷ› · call in col 648

Sic edit. Commel. Regius, Seguer. Basiliens. Anglic. et Felckm. secundus. Edit. vero Paris. Gobler. et Felc. 1, δέδοικα. Paulo post, edit. Commel., μὴ καὶ, ἐνδύνας. Edit. Paris., μὴ ἐνδύνας, Regius et Seguerian., μὴ καὶ δύνας. Gobler. et Felc. 1, μὴ δύνας. Ibidem Reg. et Seguer. soli, εἰς αὐτά. Ibidem Gobler. et Felck. 1, τῷ λογικῷ. Mox Reg. et Seguerian., τὴν ἐν αὐτῷ διάνοιαν ἀνελκῦσαι. Gobler. et Felc. 1, τὴν ἑαυτῷ διάνοιαν ἀνελκῦσαι.

So the Commelin edition, the Regius, the Seguier, the Basel and English manuscripts and Felckmann's second. But the Paris edition, Gobler's manuscript and Felckmann's first read δέδοικα ("I fear"). A little after, the Commelin edition reads "lest, having entered in"; the Paris edition "lest entering in"; the Regius and the Seguier "lest also, plunging"; Gobler's and Felckmann's first "lest plunging". In the same place the Regius and the Seguier alone read "into them". In the same place Gobler's and Felckmann's first read "with the rational [faculty]". Shortly after, the Regius and the Seguier read "to draw up the meaning in it"; Gobler's and Felckmann's first "to draw up the meaning for himself".

(printed under page 340)

(75) ‹anchor: τούτοις τοῖς› · call in col 648

Regius et Seguer., τούτοις τοῖς. Goblerian., τούτους τοῖς. In editis τοῖς solum.

The Regius and the Seguier read "with these"; Gobler's manuscript τούτους τοῖς. In the printed editions only "the".

(printed under page 340)

(76) ‹anchor: ἔχω μαθὼν› · call in col 648

In Reg. et Seguer. μαθών deest.

In the Regius and the Seguier "having learned" is missing.

(printed under page 340)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. (right page, col. 648; Greek on the right)
marginal letters: A Οὕτω γὰρ ἡ ἁγία Τριὰς; B Οὕτω γελῶσιν ὁ ἐν Καισαρείᾳ; C 8. Περὶ δὲ οὗ γράφων; D printed level with the footnotes, below the last text line
old-edition numerals: (none)

PG 26:649

μέμψῃ, γινώσκων τὴν ἡμετέραν προθυμίαν τε καὶ ἀσθένειαν. Τὸ μὲν οὖν ῥητόν ἐστιν, ὅτε, Τοσούτων σημείων γινομένων ἐν τῷ Εὐαγγελίῳ, οἱ μὲν Φαρισαῖοι ἔλεγον· «Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων· ὁ δὲ Κύριος, εἰδὼς τὰς ἐνθυμήσεις αὐτῶν, εἶπεν αὐτοῖς· Πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυτῆς ἐρημοῦται.» Καὶ εἰρηκώς· «Εἰ δὲ ἐν Πνεύματι Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ·» λοιπὸν ἐπιφέρει· «Διὰ τοῦτο λέγω ὑμῖν, Πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται ὑμῖν τοῖς ἀνθρώποις· ἡ δὲ εἰς τὸ Πνεῦμα βλασφημία οὐκ ἀφεθήσεται· καὶ ὃς ἂν εἴπῃ λόγον κατὰ τοῦ Υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ αἰῶνι τούτῳ οὔτε ἐν τῷ μέλλοντι.» Σὺ δὲ ἐζήτεις, τί δήποτε ἡ μὲν εἰς τὸν Υἱὸν βλασφημία ἀφίεται, ἡ δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον οὐκ ἔχει ἄφεσιν οὔτε ἐν τῷ νῦν αἰῶνι, οὔτε ἐν τῷ μέλλοντι;

will you blame us, knowing both our eagerness and our weakness. The saying, then, is this: when, so many signs being done in the Gospel, the Pharisees said, "This man does not cast out the demons except by Beelzebul, the prince of the demons; but the Lord, knowing their thoughts, said to them: Every kingdom divided against itself is laid waste." And having said, "But if I by the Spirit of God cast out the demons, then the kingdom of God has come upon you," He goes on to add, "Therefore I say to you, Every sin and blasphemy will be forgiven to you men; but the blasphemy against the Spirit will not be forgiven; and whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come" (Matt. 12:24–32). And you were asking why it is that blasphemy against the Son is forgiven, while that against the Holy Spirit has no forgiveness, neither in the present age nor in the one to come.

9. Παλαιοὶ μὲν οὖν ἄνδρες, Ὠριγένης ὁ πολυμαθὴς καὶ φιλόπονος, καὶ Θεόγνωστος ὁ θαυμάσιος καὶ σπουδαῖος (τούτων γὰρ τοῖς περὶ τούτων συνταγματίοις ἐνέτυχον, ὅτε τὴν ἐπιστολὴν ἔγραψας), ἀμφότεροι γὰρ περὶ τούτου γράφουσι, ταύτην εἶναι τὴν εἰς τὸ ἅγιον Πνεῦμα βλασφημίαν λέγοντες, ὅταν οἱ καταξιωθέντες ἐν τῷ βαπτίσματι τῆς δωρεᾶς τοῦ ἁγίου Πνεύματος παλινδρομήσωσιν εἰς τὸ ἁμαρτάνειν. Διὰ τοῦτο γὰρ μηδὲ ἄφεσιν αὐτοὺς λήψεσθαί φασι· καθὰ καὶ ὁ Παῦλος ἐν τῇ πρὸς Ἑβραίους λέγει· «Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν.» Ταῦτα δὲ κοινῇ μὲν λέγουσι, καὶ ἰδίαν δὲ ἕκαστος προστίθησι διάνοιαν.

9. Men of old, then, Origen, the very learned and laborious, and Theognostus, the admirable and earnest (for I came upon their little treatises on these matters when you wrote the letter), both of them write about this, saying that this is the blasphemy against the Holy Spirit: when those who have been counted worthy of the gift of the Holy Spirit in baptism run back to sinning. For this reason, they say, such men will not even receive forgiveness; as Paul too says in the Epistle to the Hebrews: "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and have fallen away, to renew them again to repentance" (Heb. 6:4–6). These things they say in common, but each adds a meaning of his own.

10. Ὁ μὲν γὰρ Ὠριγένης καὶ τὴν αἰτίαν τῆς κατὰ τῶν τοιούτων κρίσεως οὕτω λέγει· «Ὁ μὲν Θεὸς καὶ Πατὴρ εἰς πάντα διήκει καὶ πάντα συνέχει, ἄψυχά τε καὶ ἔμψυχα, λογικά τε καὶ ἄλογα· τοῦ δὲ Υἱοῦ ἡ δύναμις εἰς τὰ λογικὰ μόνα διατείνει, ἐν οἷς εἰσι κατηχούμενοι καὶ Ἕλληνες, οἱ μηδέπω πιστεύσαντες· τὸ δὲ Πνεῦμα τὸ ἅγιον εἰς μόνους ἐστὶ τοὺς

10. For Origen states the reason also for the judgement against such men thus: "God the Father pervades all things and holds all things together, things without soul and things with soul, rational and irrational; but the power of the Son extends to rational beings alone, among whom are catechumens and Greeks, who have not yet believed; but the Holy Spirit is in those alone who

Editors' notes and page, col. 649

Footnotes

(77) · call in col 649

Sic Regius et Seguerianus. Editi vero minus recte, ῥαθυμίαν.

So the Regius and the Seguier. The printed editions, less correctly, read "carelessness".

(printed under page 341)

(78) · call in col 649

Gobler. et Felc. 1, ὁ δὲ Κύριος εἶπεν· Πᾶσα βασιλεία μερισθεῖσα, καὶ τὰ ἑξῆς. Διὰ τοῦτο λέγω ὑμῖν, omissis intermediis.

Gobler's manuscript and Felckmann's first read: "But the Lord said: Every kingdom divided, and so on. Therefore I say to you", the intervening words being omitted.

(printed under page 341)

(79) · call in col 649

Ita Regius, Seguerian. Gobler. et Felc. 1. Editi vero, ἡ δὴ τοῦ Πνεύματος. Gobler. et Felck. 1, ibidem, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ αἰῶνι τούτῳ, etc., omissis intermediis.

So the Regius, the Seguier, Gobler's and Felckmann's first. The printed editions read "that indeed of the Spirit". In the same place Gobler's and Felckmann's first read "it will not be forgiven him either in this age", etc., the intervening words being omitted.

(printed under page 341)

(80) · call in col 649

Οὐκ ἔχει ἄφεσιν. Παλαιοὶ μέν. Sic Gobler. et Felc. 1, multis omissis. Ibid. Felc. 3, Ὡριγένης cum denso spiritu. Mox Regius, Seguer. Gobler. Felck. 1, Θεόγνωστος. Editi et alii, Θεώγνωστος.

"Has no forgiveness. The ancients indeed": so Gobler's manuscript and Felckmann's first, with much omitted. In the same place Felckmann's third has "Origen" with the rough breathing. Shortly after, the Regius, the Seguier, Gobler's and Felckmann's first read Θεόγνωστος; the printed editions and the others Θεώγνωστος (Theognostus).

(printed under page 341)

(81) ‹anchor: συνταγματίοις ἐνέτυχον› · call in col 649

Sic Reg. Seguer. Basil. Alii vero codices mss., περὶ τούτων συγγράμμασιν. Editi, περὶ τούτοις συγγράμμασιν.

So the Regius, the Seguier and the Basel manuscript. The other manuscripts read "in the writings about these things"; the printed editions περὶ τούτοις συγγράμμασιν.

(printed under page 341)

(82) ‹anchor: εἰς τὸ ἅγιον› · call in col 649

Sic Regius, Seguer. Basil. Gobl. et Felc. 1. Editi vero, τοιαύτην εἶναι τὴν εἰς τὸ Πνεῦμα τὸ ἅγιον.

So the Regius, the Seguier, the Basel manuscript, Gobler's and Felckmann's first. The printed editions read "that such is the [blasphemy] against the Holy Spirit".

(printed under page 341)

(83) ‹anchor: τῆς δωρεᾶς› · call in col 649

Reg. Seguer. Gobler. et Felck. 1, τῆς θείας δωρεᾶς. In aliis θείας deest. Mox Reg. et Seguer., παλινδρομήσωσιν una voce, rectius quam editi πάλιν δρομήσωσιν.

The Regius, the Seguier, Gobler's and Felckmann's first read "of the divine gift"; in the others "divine" is missing. Shortly after, the Regius and the Seguier read παλινδρομήσωσιν ("run back") as one word, more correctly than the printed editions' πάλιν δρομήσωσιν.

(printed under page 341)

(84) ‹anchor: ἐπουρανίου, καὶ› · call in col 649

Sic Regius et Seguerianus; καί deerat in editis.

So the Regius and the Seguier; "and" was missing in the printed editions.

(printed under page 341)

(85) ‹anchor: μὲν λέγουσι› · call in col 649

Ita Reg. Seguer. et Anglic. At Goblerian. et Felc. 1, ταῦτα μὲν κοινῇ λέγουσι. In Basiliens. haec desunt usque ad vocem διάνοιαν. Infra Regius et Felc. 2, Ὡριγένης cum denso spiritu. Paulo post in Basil., τοιούτων deest.

So the Regius, the Seguier and the English manuscript. But Gobler's manuscript and Felckmann's first read "these things they say in common". In the Basel manuscript these words are missing up to the word "meaning". Below, the Regius and Felckmann's second have "Origen" with the rough breathing. A little after, in the Basel manuscript "such" is missing.

(printed under page 341)

(86) ‹anchor: πάντα διήκει› · call in col 649

Regius, Seguer. Gobler. et Felck. 1, διήκει. Editi, ἥκει.

The Regius, the Seguier, Gobler's and Felckmann's first read "pervades"; the printed editions "comes".

(printed under page 341)

Footnotes

NOTE: Greek col 649, Latin col 650. The textual notes (77)–(86) are called in the Greek column (649) only; the calls of (77)–(80) and of scripture note 38 stand above the cropped foot. The running foot "PATROL. GR. XXVI." and the signature "21" are page furniture, not notes. 38 · call in col 650 Matth. XII, 24-32.

Matthew 12:24–32.

39 ‹anchor: ad poenitentiam› · call in col 650 Hebr. VI, 4-6.

Hebrews 6:4–6.

(printed under page 341)

Footnotes

NOTE: Latin col 651, Greek col 652. The textual notes (87)–(96) are called in the Greek column (652) only; the calls of (87)–(92) and of scripture note 40 stand above the cropped foot. 40 · call in col 651 Joan. XVI, 12, 13.

John 16:12–13.

(printed under page 342)

Page

other: facing Latin version, not set

PG 26:652

μεταλαβόντας αὐτοῦ ἐν τῇ τοῦ βαπτίσματος δόσει. Ὅταν τοίνυν κατηχούμενοι καὶ Ἕλληνες ἁμαρτάνωσιν, εἰς μὲν τὸν Υἱὸν ἁμαρτάνουσιν, ἐπεὶ ἐν αὐτοῖς ἐστιν, ὥσπερ εἴρηται· δύνανται δὲ ὅμως λαμβάνειν ἄφεσιν, ὅταν καταξιωθῶσι δωρεᾶς τῆς παλιγγενεσίας. Ὅταν δὲ οἱ βαπτισθέντες ἁμαρτάνωσι, τὴν τοιαύτην παρανομίαν εἰς τὸ Πνεῦμα τὸ ἅγιον φθάνειν φησίν· ἐπειδὴ ἐν αὐτῷ γενόμενος ἥμαρτε· καὶ διὰ τοῦτο ἀσύγγνωστον εἶναι τὴν κατ' αὐτοῦ τιμωρίαν.»

have received a share of Him in the giving of baptism. When, therefore, catechumens and Greeks sin, they sin against the Son, since He is in them, as has been said; yet they can receive forgiveness, when they are counted worthy of the gift of regeneration. But when the baptized sin, such lawlessness, he says, reaches to the Holy Spirit, since it was while he was in Him that the man sinned; and for this reason the punishment against him is unpardonable."

11. Ὁ δὲ Θεόγνωστος καὶ αὐτὸς προστιθείς φησι ταῦτα· «Ὁ πρῶτον παραβεβηκὼς ὅρον καὶ δεύτερον ἐλάττονος ἂν ἀξιοῖτο τιμωρίας· ὁ δὲ καὶ τὸν τρίτον ὑπεριδὼν οὐκέτι ἂν συγγνώμης τυγχάνοι. Πρῶτον δὲ ὅρον καὶ δεύτερόν φησι τὴν περὶ Πατρὸς καὶ Υἱοῦ κατήχησιν· τὸν δὲ τρίτον τὸν ἐπὶ τῇ τελειώσει καὶ τῇ τοῦ Πνεύματος μετοχῇ παραδιδόμενον Λόγον· καὶ τοῦτο βεβαιῶσαι θέλων, ἐπάγει τὸ παρὰ τοῦ Σωτῆρος εἰρημένον τοῖς μαθηταῖς· «Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ' οὔπω δύνασθε χωρεῖν. Ὅταν δὲ ἔλθῃ τὸ ἅγιον Πνεῦμα, διδάξει ὑμᾶς.» Εἶτά φησιν· «Ὥσπερ τοῖς μηδέπω χωρεῖν δυναμένοις τὰ τέλεια διαλέγεται ὁ Σωτὴρ, συγκαταβαίνων αὐτῶν τῇ σμικρότητι· τοῖς δὲ τελειουμένοις συγγίνεται τὸ Πνεῦμα τὸ ἅγιον, καὶ οὐ δήπου τις ἐκ τούτων ἂν φαίη τὴν τοῦ Πνεύματος διδασκαλίαν ὑπερβάλλειν τῆς τοῦ Υἱοῦ διδαχῆς· ἀλλ' ὅτι ὁ μὲν Υἱὸς συγκαταβαίνει τοῖς ἀτελέσι, τὸ δὲ Πνεῦμα σφραγίς ἐστι τῶν τελειουμένων· οὕτως οὐ διὰ τὴν ὑπερβολὴν τοῦ Πνεύματος πρὸς τὸν Υἱὸν ἄφυκτός ἐστι καὶ ἀσύγγνωστος ἡ εἰς τὸ Πνεῦμα βλασφημία· ἀλλ' ὅτι ἐπὶ μὲν τοῖς ἀτελέσιν ἐστὶ συγγνώμη· ἐπὶ δὲ τοῖς γευσαμένοις τῆς οὐρανίου δωρεᾶς καὶ τελειωθεῖσιν οὐδεμία περιλείπεται συγγνώμης ἀπολογία καὶ παραίτησις.» Ἐκεῖνοι μὲν οὖν ταῦτα.

11. And Theognostus, for his part, adds this: "He who has transgressed the first boundary and the second would be deemed worthy of a lesser punishment; but he who has also despised the third would no longer obtain pardon." By the first boundary and the second he means the instruction concerning the Father and the Son; and by the third, the Word handed down at the perfecting and at the participation of the Spirit. And wishing to confirm this, he brings in what was said by the Saviour to the disciples: "I have yet many things to say to you, but you cannot yet bear them. But when the Holy Spirit comes, He will teach you" (John 16:12–13). Then he says: "Just as the Saviour converses with those not yet able to bear perfect things, condescending to their littleness, while the Holy Spirit is present with those being perfected, and surely no one would say from this that the teaching of the Spirit surpasses the instruction of the Son, but rather that the Son condescends to the imperfect, while the Spirit is the seal of those being perfected; so it is not because of the Spirit's superiority to the Son that blasphemy against the Spirit is inescapable and unpardonable, but because for the imperfect there is pardon, whereas for those who have tasted the heavenly gift and been perfected there remains no plea or entreaty for pardon." So much, then, for what they say.

12. Ἐγὼ δὲ ἀφ' ὧν ἔμαθον, νομίζω τὴν ἑκατέρου διάνοιαν μετρίας τινὸς δοκιμασίας ἐπιδεῖσθαι καὶ κατανοήσεως· μὴ ἄρα κεκρυμμένος ἐστί τις ἐν αὐτοῖς τοῖς ὑπ' αὐτῶν εἰρημένοις βαθύτερος νοῦς. Δῆλον γὰρ, ὡς, ὁ Υἱὸς ἐν τῷ Πατρὶ ὢν, ἐν τούτοις ἐστὶν, ἐν οἷς καὶ ὁ Πατὴρ ἐστι, καὶ τὸ Πνεῦμα οὐκ ἄπεστιν. Ἀδιαίρετος γάρ ἐστιν ἡ ἁγία καὶ μακαρία, καὶ τελεία Τριάς. Ἔτι δ' οὖν εἰ πάντα διὰ Υἱοῦ γέγονε, καὶ ἐν αὐτῷ τὰ πάντα συνέστηκε, πῶς ἂν ἐκτὸς εἴη τῶν δι' αὐτοῦ γενομένων; Μὴ ὄντων δὲ ἐκείνων αὐτοῦ μακρὰν, ἐν πᾶσιν ἂν καὶ αὐτὸς εἰκότως εἴη· ὡς ἐξ ἀνάγκης τὸν εἰς τὸν Υἱὸν ἁμαρτάνοντα καὶ βλασφημοῦντα ἁμαρτάνειν καὶ εἰς τὸν Πατέρα

12. But I, from what I have learned, think that the meaning of each of them needs some modest examination and consideration, lest perhaps some deeper sense lies hidden in the very things they have said. For it is plain that the Son, being in the Father, is in those in whom the Father also is, and the Spirit is not absent. For the holy and blessed and perfect Trinity is indivisible. Moreover, if all things came to be through the Son, and in Him all things hold together, how could He be outside the things made through Him? And since they are not far from Him, He too would fittingly be in all; so that of necessity he who sins and blasphemes against the Son sins also against the Father

Editors' notes and page, col. 652

Footnotes

(87) · call in col 652

Reg. et Seg., μεταλαμβάνοντας. Alii et editi, μεταλαβόντας.

The Regius and the Seguier read "partaking" (present); the others and the printed editions "having partaken".

(printed under page 342)

(88) · call in col 652

Haec, ὅταν καταξιωθῶσι δωρεᾶς τῆς παλιγγενεσίας, desunt in Goblerian. et Felckman. 1. Infra iidem, ἁμαρτάνουσιν.

These words, "when they are counted worthy of the gift of regeneration", are missing in Gobler's manuscript and Felckmann's first. Below, the same read "they sin".

(printed under page 342)

(89) · call in col 652

Sic Regius et Seguer. Basiliensis vero, τυγχάνῃ. Editi, τύχοι.

So the Regius and the Seguier. The Basel manuscript reads τυγχάνῃ; the printed editions τύχοι.

(printed under page 342)

(90) · call in col 652

Reg. et Seguer., περὶ τοῦ Πατρός.

The Regius and the Seguier read "concerning the Father".

(printed under page 342)

(91) · call in col 652

Τόν deest in Regio et Seguer. Mox Regius, Seguer. Anglic. Gobler. et Felckm. 1, καὶ τῇ τοῦ Πνεύματος. Editi, καὶ τὸν ἐπὶ τῇ τοῦ Πνεύματος.

"The" is missing in the Regius and the Seguier. Shortly after, the Regius, the Seguier, the English manuscript, Gobler's and Felckmann's first read "and to that of the Spirit"; the printed editions "and the one [set] over that of the Spirit".

(printed under page 342)

(92) · call in col 652

Regius et Seguerian., Ἐπεί. Paulo post in iisdem δέ deest post ὅταν. Ibidem Regius, Seguer. Gobler. et Felc. primus, τὸ ἅγιον Πνεῦμα. Editi, τὸ Πνεῦμα τὸ ἅγιον. Hic autem Scripturae locus, quoad sententiam tantum, non ad verbum ab Athanasio affertur.

The Regius and the Seguier read "Since". A little after, "but" after "when" is missing in the same. In the same place the Regius, the Seguier, Gobler's and Felckmann's first read τὸ ἅγιον Πνεῦμα; the printed editions τὸ Πνεῦμα τὸ ἅγιον. This passage of Scripture, moreover, is cited by Athanasius only for its sense, not word for word.

(printed under page 342)

(93) ‹anchor: συγγίνεται› · call in col 652

Regius et Seguerian., συγγίγνεται. [the variant's spelling is not fully legible in the scan]

The Regius and the Seguier read συγγίγνεται.

(printed under page 342)

(94) ‹anchor: τῆς οὐρανίου› · call in col 652

Regius et Seguerian., ἐπουρανίου.

The Regius and the Seguier read "heavenly" (ἐπουρανίου).

(printed under page 342)

(95) ‹anchor: μὴ ἄρα κεκρυμμένος› · call in col 652

Regius et Seguerian., καὶ κεκρυμμένος.

The Regius and the Seguier read "also hidden".

(printed under page 342)

(96) ‹anchor: Ἔτι δ' οὖν› · call in col 652

Sic Reg. et Seguer. Editi vero, Ἔτι δ' ἄν.

So the Regius and the Seguier. The printed editions read Ἔτι δ' ἄν.

(printed under page 342)

Page

running head: S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. (right page, col. 652; Greek on the right)
marginal letters: A μεταλαβόντας αὐτοῦ; B καὶ Υἱοῦ κατήχησιν; C Πνεύματος πρὸς τὸν Υἱὸν; D ἐκτὸς εἴη τῶν δι' αὐτοῦ
old-edition numerals: (none)

PG 26:653

καὶ εἰς τὸ ἅγιον Πνεῦμα. Καὶ τὸ ἅγιον δὲ λουτρὸν εἰ μὲν εἰς τὸ ἅγιον Πνεῦμα μόνον ἐδίδοτο, εἰκότως ἂν ἐλέγετο τοὺς βαπτιζομένους εἰς τὸ Πνεῦμα μόνον ἁμαρτάνειν· ἐπειδὴ δὲ εἰς Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα δίδοται, καὶ οὕτω τελειοῦται τῶν βαπτιζομένων ἕκαστος, ἀνάγκη πάλιν τοὺς μετὰ τὸ βάπτισμα παραβαίνοντας εἰς τὴν ἁγίαν καὶ ἀδιαίρετον Τριάδα τὴν βλασφημίαν ποιεῖσθαι. Καὶ τοῦτο δὲ δίκαιον ἂν εἴη λογίζεσθαι καὶ νοεῖν. Εἰ μὲν πρὸς λαβόντας τὸ λουτρὸν τῆς παλιγγενεσίας, τοὺς Φαρισαίους λέγω, καὶ μετασχόντας αὐτοὺς ἤδη τῆς δωρεᾶς τοῦ ἁγίου Πνεύματος, διελέγετο ὁ Κύριος, πιθανή τις ἦν ἡ τοιαύτη διάνοια, ὡς παλινδρομήσαντας, καὶ πλημμελήσαντας εἰς τὸ ἅγιον Πνεῦμα· εἰ δὲ μήτε τὸ λουτρὸν εἰλήφασιν, ἀλλὰ καὶ τὸ τοῦ Ἰωάννου βάπτισμα ἐξουθενήσαντες ἦσαν, πῶς ἠτιᾶτο τούτους ὡς βλασφημήσαντας εἰς τὸ Πνεῦμα τὸ ἅγιον, οὗ μηδέπω μέτοχοι γεγόνεισαν; Καὶ γὰρ οὐ διδάσκων ἁπλῶς ὁ Κύριος ἐλάλει ταῦτα, οὐδὲ ἐπὶ μέλλουσι τὴν τιμωρίαν ἠπείλει· ἀλλ' εὐθὺς αἰτιώμενος ἀληθῶς τοὺς Φαρισαίους, ὡς ἤδη γενομένους ὑπευθύνους τῆς τηλικαύτης βλασφημίας, εἴρηκε τοῦτο τὸ ῥητὸν ὁ Κύριος. Τῶν δὲ Φαρισαίων οὕτω κατηγορουμένων, καὶ πρὶν λαβεῖν αὐτοὺς τὸ βάπτισμα, οὐκ ἂν εἴη τοῦτο ῥητὸν ἐπὶ τοὺς μετὰ τὸ λουτρὸν παραβαίνοντας· καὶ μάλιστα ὅτι οὐχ ἁπλῶς ἐπὶ ἁμαρτίαις, ἀλλ' ἐπὶ βλασφημίᾳ αὐτοὺς ἠτιᾶτο. Διαφέρει δὲ, ὅτι ὁ μὲν ἁμαρτάνων παραβαίνει νόμον· ὁ δὲ βλασφημῶν εἰς αὐτὴν ἀσεβεῖ τὴν θεότητα. Ἐπὶ πολλαῖς δ' οὖν πρότερον πλημμελείαις αἰτιώμενος αὐτοὺς ὁ Σωτὴρ, ὅτι τὴν ἐντολὴν τοῦ Θεοῦ τὴν περὶ τῶν γονέων διὰ ἀργύριον παρέβαινον, καὶ τὰ τῶν προφητῶν παρεκρούοντο, καὶ τὸν οἶκον τοῦ Θεοῦ ἐποίουν οἶκον ἐμπορίου, ὅμως παρῄνει καὶ μετανοεῖν αὐτοῖς. Ἐπὶ δὲ τῷ λέγειν αὐτοὺς, Ἐν Βεελζεβοὺλ ἐκβάλλει τὰ δαιμόνια, οὐκ ἔτι ταύτην ἁμαρτίαν ἁπλῶς, ἀλλὰ βλασφημίαν εἴρηκεν εἶναι τηλικαύτην, ὥστε ἄφυκτον καὶ ἀσύγγνωστον εἶναι τὴν τιμωρίαν τοῖς τοιαῦτα τολμῶσιν.

and against the Holy Spirit. And if the holy washing were given into the Holy Spirit alone, it might fittingly be said that the baptized sin against the Spirit alone; but since it is given into the Father, and the Son, and the Holy Spirit, and so each of the baptized is perfected, it follows again of necessity that those who transgress after baptism commit their blasphemy against the holy and indivisible Trinity. And this too it would be right to reckon and consider. If the Lord had been speaking to men who had received the washing of regeneration (I mean the Pharisees), and who had already partaken of the gift of the Holy Spirit, such an interpretation would have some plausibility, as though they had run back and offended against the Holy Spirit; but if they had neither received the washing, but had even set at nought the baptism of John, how could He accuse them of having blasphemed against the Holy Spirit, of Whom they had not yet become partakers? For the Lord was not simply teaching when He said these things, nor threatening punishment upon men yet to come; but, truly accusing the Pharisees then and there as already guilty of so great a blasphemy, the Lord spoke this saying. And since the Pharisees were accused thus even before they received baptism, this saying could not apply to those who transgress after the washing; above all because He accused them not simply of sins, but of blasphemy. And there is a difference: he who sins transgresses the law, but he who blasphemes commits impiety against the Godhead itself. At any rate, though the Saviour had earlier accused them of many offences, that they transgressed the commandment of God concerning parents for the sake of money, and set aside the words of the prophets, and made the house of God a house of trade, He nevertheless exhorted them still to repent. But at their saying, "He casts out the demons by Beelzebul", He no longer called this simply a sin, but a blasphemy so great that the punishment of those who dare such things is inescapable and unpardonable.

13. Ἄλλως τε, εἰ τῶν μετὰ τὸ λουτρὸν ἁμαρτανόντων χάριν εἴρηται τοῦτο τὸ ῥητὸν, καὶ τούτοις ἀσύγγνωστός ἐστιν ἡ τῶν πλημμελημάτων δίκη· πῶς τρ μὲν ἐν Κορίνθῳ μετανοοῦντι κυροῖ τὴν αὐτὴν ἀγάπην ὁ Ἀπόστολος, τοὺς δὲ Γαλάτας παλινδρομήσαντας ὠδίνει, ἄχρις οὗ πάλιν μορφωθῇ Χριστὸς ἐν αὐτοῖς; Ἐν δὲ τῷ λέγειν, πάλιν, δείκνυσιν αὐτῶν καὶ τὴν προτέραν ἐν τῷ Πνεύματι τελειότητα. Τί δὲ καὶ Νουάτῳ μεμφόμεθα ἀναιροῦντι μετάνοιαν, καὶ

13. Besides, if this saying was spoken on account of those who sin after the washing, and for them the penalty of their offences is unpardonable, how is it that the Apostle confirms that same love to the penitent man in Corinth (II Cor. 2:8), and is in travail for the Galatians who ran back, until Christ be formed again in them (Gal. 4:19)? And by saying "again" he shows their former perfection in the Spirit too. And why do we also blame Novatus for abolishing repentance, and

Editors' notes and page, col. 653

Footnotes

(97) · call in col 653

Regius, Seguer. Goblerian. et Felckm. 1, τὸ Πνεῦμα τὸ ἅγιον.

The Regius, the Seguier, Gobler's and Felckmann's first read τὸ Πνεῦμα τὸ ἅγιον.

(printed under page 343)

(98) · call in col 653

Sic Regius, Seguer. Anglican. Goblerian. et Felc. 1. In editis, δὲ καὶ εἰς Πατέρα.

So the Regius, the Seguier, the English manuscript, Gobler's and Felckmann's first. The printed editions read "and also against the Father".

(printed under page 343)

(99) · call in col 653

Regius et Seguer., ἐξ ἀνάγκης πάλιν.

The Regius and the Seguier read "of necessity again".

(printed under page 343)

(1) · call in col 653

Seguer., Φαρισσαίους, et infra sic idem. Paulo post Reg. et Seguerian., ὡς προσπαλινδρομήσαντας καὶ πλημμελήσαντας. Anglic., ὡς παλινδρομήσαντας καὶ πλημμ. Editi, ὡς παλινδρομήσαντας αὐτοὺς καὶ πλημμ.

The Seguier reads Φαρισσαίους, and so the same below. A little after, the Regius and the Seguier read "as having run back besides and offended"; the English manuscript "as having run back and offended"; the printed editions "as they having run back and offended".

(printed under page 343)

(2) · call in col 653

Regius, τὸ Ἰωάννου.

The Regius reads "that of John".

(printed under page 343)

(3) · call in col 653

Ita Regius et Seguer. rectius quam editi, γεγόνασι. Infra Seguer., τιμωρίαν ἐλάλει.

So the Regius and the Seguier, more correctly than the printed editions, which read "they have become". Below, the Seguier reads "he spoke of punishment".

(printed under page 343)

(4) ‹anchor: Σωτήρ, ὅτι› · call in col 653

Reg. et Seguer. et edit. Commel., ὅτε. Editi vero Paris. et Basil., ὅτι. Infra iidem, δι' ἀργυρίου.

The Regius, the Seguier and the Commelin edition read "when"; the Paris and Basel editions "that". Below, the same read "for silver".

(printed under page 343)

(5) ‹anchor: μετανοεῖν αὐτοῖς› · call in col 653

Regius et Seguer., αὐτούς. Mox Reg. Seguer. Gobler. Felck. 1, ἐκβάλλει. Editi, ἐκβάλλειν. Paulo post editi habent καί ante βλασφημίαν, quae particula deest in Reg. Seguer. Gobl. et Felc. 1.

The Regius and the Seguier read αὐτούς. Shortly after, the Regius, the Seguier, Gobler's and Felckmann's first read "he casts out"; the printed editions "to cast out". A little after, the printed editions have "and" before "blasphemy", a particle missing in the Regius, the Seguier, Gobler's and Felckmann's first.

(printed under page 343)

(6) ‹anchor: ἐστιν ἡ› · call in col 653

Ἡ deest in Basil. Paulo post αὐτήν abest a Basil.

"The" is missing in the Basel manuscript. A little after, "the same" is absent from the Basel manuscript.

(printed under page 343)

(7) ‹anchor: καὶ Νουάτῳ› · call in col 653

Regius, Seguer. Anglic. Goblerian. et Felc. 1, Ναυάτῳ. Editi et alii, Νουάτῳ. Basil. ad marginem habet Νοουάτῳ. Regius et Seguer. haec ad margi- (continues)

The Regius, the Seguier, the English manuscript, Gobler's and Felckmann's first read Ναυάτῳ; the printed editions and the others Νουάτῳ (Novatus). The Basel manuscript has Νοουάτῳ in the margin. The Regius and the Seguier [have] these words in the margin… (continues)

(printed under page 343)

Footnotes

NOTE: Greek col 653, Latin col 654. A new numbering of the textual notes begins on this page after (99). The textual notes are called in the Greek column (653) only; the calls of (97)–(3) stand above the cropped foot. 41 ‹anchor: confirmat Paulus› · call in col 654 II Cor. II, 8.

2 Corinthians 2:8.

42 ‹anchor: in eis Christus› · call in col 654 Galat. IV, 19.

Galatians 4:19.

(printed under page 343)

Footnotes

NOTE: Latin col 655, Greek col 656. The textual notes are called in the Greek column (656) only; the calls of 43 and of (8)–(12) stand above the cropped foot. 43 · call in col 655 Ephes. IV, 5.

Ephesians 4:5.

44 ‹anchor: habitavit in nobis› · call in col 655 Joan. I, 14.

John 1:14.

45 ‹anchor: mortem autem crucis› · call in col 655 Philipp. II, 6-8.

Philippians 2:6–8.

46 ‹anchor: Pater in me› · call in col 655 Joan. XIV, 11.

John 14:11.

(printed under page 344)

Page

other: facing Latin version, not set

PG 26:656

φάσκοντι μηδεμίαν συγγνώμην ἔχειν τοὺς μετὰ τὸ λουτρὸν ἁμαρτάνοντας, εἰ διὰ τοὺς μετὰ τὸ λουτρὸν ἁμαρτάνοντας εἴρηται τὸ ῥητόν; Καὶ γὰρ τὸ ἐν τῇ πρὸς Ἑβραίους εἰρημένον οὐκ ἐκκλεῖόν ἐστι τῶν ἁμαρτανόντων τὴν μετάνοιαν, ἀλλὰ δεικνύον ἓν εἶναι τὸ τῆς καθολικῆς Ἐκκλησίας βάπτισμα καὶ μὴ δεύτερον. Ἑβραίοις γὰρ ἔγραφε· καὶ ἵνα μὴ νομίσωσι, κατὰ τὴν ἐν τῷ νόμῳ συνήθειαν, προφάσει μετανοίας εἶναι πολλὰ καὶ καθ' ἡμέραν βαπτίσματα, διὰ τοῦτο μετανοεῖν μὲν παραινεῖ, μίαν δὲ εἶναι τὴν ἀνακαίνισιν διὰ τοῦ βαπτίσματος, καὶ μὴ δευτέραν ἀποφαίνεται, ὡς καὶ ἐν ἑτέρᾳ Ἐπιστολῇ φησι· « Μία πίστις, ἓν βάπτισμα. » Οὐδὲ γὰρ, εἶπεν, ἀδύνατον μετανοεῖν· ἀλλ' ἀδύνατον προφάσει μετανοίας ἀνακαινίζειν ἡμᾶς. Ἔχει δὲ πολλὴν τὴν διαφοράν· ὁ μὲν γὰρ μετανοῶν παύεται μὲν τοῦ ἁμαρτάνειν, ἔχει δὲ τῶν τραυμάτων τὰς οὐλάς· ὁ δὲ βαπτιζόμενος τὸν μὲν παλαιὸν ἀπεκδιδύσκεται, ἀνακαινίζεται δὲ, ἄνωθεν γεννηθεὶς τῇ τοῦ Πνεύματος χάριτι.

to one who says that those who sin after the laver have no pardon, whether the saying was spoken on account of those who sin after the laver? For what is said in the Epistle to the Hebrews does not shut out repentance from those who sin, but shows that the baptism of the Catholic Church is one, and not a second. For he was writing to Hebrews; and so that they should not suppose, after the custom in the Law, that under pretext of repentance there are many baptisms, even daily ones, for this reason he urges them to repent, but declares that the renewal through baptism is one, and not a second, as he also says in another Epistle: "One faith, one baptism" (Eph. 4:5). For he did not say that it is impossible to repent, but that it is impossible under pretext of repentance to renew us. And there is a great difference: for he who repents ceases from sinning, but keeps the scars of his wounds; whereas he who is baptized puts off the old [man] and is renewed, born from above by the grace of the Spirit.

14. Τοιαῦτα δὴ οὖν μοι λογιζομένῳ, μεῖζον ἀπαντᾷ τὸ βάθος τῆς ἐν τῷ ῥητῷ διανοίας· καὶ διὰ τοῦτο πολλὰ πρότερον παρακαλέσας τὸν ἐπὶ τὸ φρέαρ καθεσθέντα, καὶ ἐπὶ τὴν θάλασσαν περιπατήσαντα Κύριον, ἐπὶ τὴν οἰκονομίαν λοιπὸν τὴν ἐν αὐτῷ γενομένην ὑπὲρ ἡμῶν ἀνέρχομαι, τάχα πως ἐξ αὐτῆς τὸν ἐν τῷ ἀναγνώσματι νοῦν λαβεῖν δυνηθῶ. Πᾶσα τοίνυν ἡ θεία Γραφὴ ταύτην εὐαγγελίζεται καὶ κηρύττει, μάλιστα δὲ ὁ μὲν Ἰωάννης λέγων· « Ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν· » ὁ δὲ Παῦλος γράφων· « Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἐταπείνωσεν ἑαυτὸν, ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δὲ σταυροῦ. » Διὰ τοῦτο γὰρ Θεὸς ὢν καὶ ἄνθρωπος γενόμενος, ὡς μὲν Θεὸς ἤγειρε νεκροὺς, καὶ λόγῳ πάντας θεραπεύων, μετέβαλε καὶ τὸ ὕδωρ εἰς οἶνον· οὐ γὰρ ἦν ἀνθρώπου ταῦτα ἔργα· ὡς δὲ σῶμα φορῶν, ἐδίψα καὶ ἐκοπία, καὶ ἔπασχεν· οὐ γὰρ ἦν ἴδια ταῦτα τῆς θεότητος. Καὶ ὡς μὲν Θεὸς ἔλεγεν· « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· » ὡς δὲ σῶμα φορῶν,

14. As I reflect, then, on such things, the depth of the meaning in the saying meets me as greater still; and for this reason, having first earnestly besought the Lord Who sat at the well and walked upon the sea, I now go up to the economy wrought in Him on our behalf, if perhaps from it I may be able to grasp the sense of the passage read. The whole divine Scripture, then, proclaims this as good news and preaches it, and most of all John, saying: "The Word became flesh and dwelt among us" (John 1:14); and Paul, writing: "Who, being in the form of God, did not count it robbery to be equal with God, but emptied Himself, taking the form of a servant, and being found in fashion as a man. He humbled Himself, becoming obedient unto death, even the death of the cross" (Phil. 2:6–8). For this reason, being God and having become man, as God He raised the dead, and, healing all by a word, He also changed the water into wine; for these were not the works of a man; but as bearing a body He thirsted and grew weary and suffered; for these things were not proper to the Godhead. And as God He said: "I am in the Father, and the Father in Me" (John 14:11); but as bearing a body,

Editors' notes and page, col. 656

Footnotes

(8) · call in col 656

Regius et Seguer. soli post γάρ habent καί. Mox editi, ῥητὸν εἰρημένον. Sed ῥητόν cum desit in Reg. Seguer. Gobler. et Felckm. 1, et alioqui superefluat, expunctum est. Paulo post τήν ante μετάνοιαν desunt in Gobler. et Felc. 1 et 2.

The Regius and the Seguier alone have "also" after "for". Shortly after, the printed editions read "the saying spoken". But since "saying" is missing in the Regius, the Seguier, Gobler's and Felckmann's first, and is in any case superfluous, it has been struck out. A little after, "the" before "repentance" is missing in Gobler's and Felckmann's first and second.

(printed under page 344)

(9) · call in col 656

Reg. et Seguerian., πολλὰ καὶ καθ' ἡμέραν. Gobler. et Felckm. 1, πολλὰ μεθ' ἡμέραν. Editi et alii, πολλὰ καθ' ἡμέραν.

The Regius and the Seguier read "many things, and daily"; Gobler's and Felckmann's first "many things by day"; the printed editions and the others "many things daily".

(printed under page 344)

(10) · call in col 656

Ita Reg. et Seguerian. Editi, οὐ δυνατόν. Mox post ἡμᾶς, in editis legebatur τινας, quae vox cum desit in Reg. Seguer. Gobler. et Felckm. 1, expuncta est.

So the Regius and the Seguier. The printed editions read "it is not possible". Shortly after, after "us", the printed editions read "some", a word struck out because it is missing in the Regius, the Seguier, Gobler's and Felckmann's first.

(printed under page 344)

(11) · call in col 656

Reg. et Seguerian. soli, τὸ μὲν παλαιόν, non male. Paulo post editi, ὡς ἄνωθεν. Sed in Regio, Seguer. Goblerian. et Felc. 1, ὡς deest.

The Regius and the Seguier alone read "the ancient [one] indeed", not badly. A little after, the printed editions read "as from above"; but in the Regius, the Seguier, Gobler's and Felckmann's first "as" is missing.

(printed under page 344)

(12) · call in col 656

Sic Basil. Anglic. et editi. Reg. vero, Seguer. Gobler. et Felc. 1, μείζονα πάντα τῆς ἐν τῷ ῥητῷ. Mox Goblerian. et Felck. 1, παρακαλέσας τὸν Κύριον, ἐπὶ τὴν οἰκονομίαν. Ibidem Anglican., καθισθέντα.

So the Basel and English manuscripts and the printed editions. The Regius, the Seguier, Gobler's and Felckmann's first read "all things greater than [the meaning] in the saying". Shortly after, Gobler's and Felckmann's first read "having entreated the Lord, to the economy". In the same place the English manuscript reads "seated".

(printed under page 344)

(13) ‹anchor: δούλου λαβών› · call in col 656

Gobler. et Felckm. 1, λαβὼν ὑπήκοος γεν., omissis intermediis.

Gobler's and Felckmann's first read "taking … becoming obedient", the intervening words omitted.

(printed under page 344)

(14) ‹anchor: Διὰ τοῦτο› · call in col 656

Διὰ τοῦτο, etc., haec leguntur in conc. Lateran. tom. VI Conciliorum, pag. 304. Ibidem legitur in Lateran.: Ἄνθρωπος γεγονώς, ὡς μὲν Θεὸς ὢν τὸ ὕδωρ εἰς οἶνον μετέβαλλεν, ὡς δὲ σῶμα φορῶν ἐδίψα, καὶ ἐκοπία, καὶ ἔπασχεν· οὐ γὰρ οὖν ἴδια ταῦτα τῆς θεότητος. Mox Regius et Seguer., πάντα θεραπεύων.

"Therefore", etc.: these words are read in the Lateran council, volume VI of the Councils, page 304. In the same place the Lateran reads: "Having become man, as being God he changed the water into wine, but as bearing a body he thirsted, and laboured, and suffered; for these things were not proper to the Godhead." Shortly after, the Regius and the Seguier read "healing all".

(printed under page 344)

(15) ‹anchor: ταῦτα ἔργα› · call in col 656

Anglic. Gobler. et Felck. 1, ταῦτα τὰ ἔργα.

The English manuscript, Gobler's and Felckmann's first read "these the works".

(printed under page 344)

Page

running head: PARS I. — HISTORICA ET DOGMATICA. 656
marginal letters: A ‹φάσκοντι μηδεμίαν›; B ‹γὰρ μετανοῶν παύεται›; C ‹λος γράφων· « Ὃς ἐν μορφῇ›; D ‹(beside the footnotes: post ἡμᾶς, in editis)›
old-edition numerals: (none)

PG 26:657

ἤλεγχε τοὺς Ἰουδαίους· « Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός; » Ἐγίνετο δὲ ταῦτα οὐ διῃρημένως κατὰ τὴν τῶν γινομένων ποιότητα, ὥστε τὰ μὲν τοῦ σώματος χωρὶς τῆς θεότητος, τὰ δὲ τῆς θεότητος χωρὶς τοῦ σώματος δείκνυσθαι· συνημμένως δὲ πάντα ἐγίνετο, καὶ εἷς ἦν ὁ ταῦτα ποιῶν Κύριος παραδόξως τῇ ἑαυτοῦ χάριτι. Ἔπτυε γὰρ ἀνθρωπίνως, καὶ τὸ πτύσμα ἦν ἔνθεον· ἐν αὐτῷ γὰρ ἐποίει τοὺς ὀφθαλμοὺς τοῦ ἐκ γενετῆς τυφλοῦ ἀναβλέπειν. Καὶ δεικνύναι δὲ θέλων ἑαυτὸν Θεὸν, ἀνθρωπίνῃ γλώττῃ τοῦτο σημαίνων ἔλεγεν· « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· » καὶ μόνον δὲ θέλων ἐθεράπευε. Τὴν δὲ ἀνθρωπίνην ἐκτείνων χεῖρα, ἤγειρε τὴν πενθερὰν Πέτρου πυρέσσουσαν, καὶ τὴν τοῦ ἀρχισυναγώγου θυγατέρα ἤδη τελευτήσασαν ἐκ τῶν νεκρῶν ἀνήγειρεν.

He rebuked the Jews: "Why do you seek to kill Me, a man who has spoken to you the truth which I heard from the Father?" (John 8:40) Yet these things were not done separately according to the quality of the deeds, so that the things of the body were shown without the Godhead, and those of the Godhead without the body; rather all things were done conjointly, and the Lord Who did them was one, wonderfully, by His own grace. For He spat in human fashion, and the spittle was divine; for by it He made the eyes of the man blind from birth to see again. And wishing to show Himself God, signifying this with a human tongue He said: "I and the Father are one" (John 10:30); and He healed by merely willing it. But stretching out a human hand, He raised up Peter's mother-in-law who was sick with fever, and raised the daughter of the ruler of the synagogue, already dead, from the dead.

15. Αἱρετικοὶ μὲν οὖν κατὰ τὴν ἰδίαν ἀπαιδευσίαν ἐμάνησαν· καὶ οἱ μὲν τὰ σωματικὰ βλέποντες τοῦ Σωτῆρος ἠρνήσαντο τὸ, « Ἐν ἀρχῇ ἦν ὁ Λόγος· » οἱ δὲ τὰ τῆς θεότητος θεωροῦντες ἠγνόησαν τὸ, « Ὁ Λόγος σὰρξ ἐγένετο. » Ὁ δὲ πιστὸς καὶ ἀποστολικὸς ἀνὴρ, εἰδὼς τὴν τοῦ Κυρίου φιλανθρωπίαν, βλέπων μὲν τὰ τῆς θεότητος σημεῖα, θαυμάζει τὸν ἐν τῷ σώματι Κύριον· θεωρῶν δὲ πάλιν καὶ τὰ τοῦ σώματος ἴδια, ὑπερεκπλήσσεται, κατανοῶν τὴν ἐν αὐτοῖς τῆς θεότητος ἐνέργειαν. Τοιαύτης δὲ οὔσης τῆς ἐκκλησιαστικῆς πίστεως, ὅταν τινὲς εἰς τὰ ἀνθρώπινα βλέποντες, ἴδωσι τὸν Κύριον διψῶντα, ἢ κοπιῶντα, ἢ πάσχοντα, καὶ μόνον φλυαρήσωσιν ὡς κατὰ ἀνθρώπου τοῦ Σωτῆρος, ἁμαρτάνουσι μὲν μεγάλως, δύνανται δὲ ὅμως, ταχέως μεταγινώσκοντες, λαμβάνειν συγγνώμην, ἔχοντες πρόφασιν τὴν τοῦ σώματος ἀσθένειαν (ἔχουσι γὰρ καὶ τὸν Ἀπόστολον συγγνώμην αὐτοῖς νέμοντα, καὶ οἱονεὶ χεῖρα αὐτοῖς ἐν τῷ λέγειν ἐκτείνοντα, ὅτι « Καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον, Θεὸς ἐφανερώθη ἐν σαρκί »). Ὅταν δὲ πάλιν τὰ τῆς θεότητος ἔργα θεωροῦντές τινες, διστάζωσι περὶ τῆς τοῦ σώματος φύσεως, καὶ αὐτοὶ μὲν ἁμαρτάνουσι τὰ μέγιστα, ὅτι, καίτοι βλέποντες ἐσθίοντα καὶ πάσχοντα, φαντάζονται φαντασίαν· συγγινώσκειν δὲ ὅμως καὶ τούτοις ταχέως μεταγινώσκουσιν ὁ Χριστὸς δύναται, διὰ τὸ καὶ αὐτοὺς ἔχειν πρόφασιν τὴν ἐκ τῶν ἔργων ὑπὲρ ἄνθρωπον μεγαλειότητα. Ἐπειδὰν

15. The heretics, then, raved according to their own want of learning: some, looking at the bodily things of the Saviour, denied the words "In the beginning was the Word" (John 1:1); others, beholding the things of the Godhead, ignored the words "The Word became flesh" (John 1:14). But the faithful and apostolic man, knowing the Lord's love for mankind, when he sees the signs of the Godhead, marvels at the Lord in the body; and again, when he beholds the things proper to the body, he is utterly amazed, perceiving in them the working of the Godhead. Since such is the faith of the Church, when some, looking to the human things, see the Lord thirsting, or wearied, or suffering, and merely babble against the Saviour as against a man, they sin greatly, yet they can nevertheless, if they quickly repent, receive pardon, having as their excuse the weakness of the body (for they have the Apostle too granting them pardon and, as it were, stretching out a hand to them when he says: "And confessedly great is the mystery of godliness: God was manifested in the flesh" (1 Tim. 3:16)). But when, again, some, beholding the works of the Godhead, waver about the nature of the body, they too sin most grievously, because, though they see Him eating and suffering, they imagine a phantasm; yet even these, if they quickly repent, Christ can pardon, because they too have as their excuse the greatness of the works, beyond what is human. Whenever

Editors' notes and page, col. 657

Footnotes

(16) · call in col 657

Reg. et Seguer., παρὰ τοῦ Πατρός μου. Ibid. haec: Ἐγίνετο δὲ ταῦτα, etc., usque ad ποιῶν Κύριος inclusive, habentur in concil. Lateran. eodem loco.

The Regius and the Seguier read "from my Father". In the same place these words, "These things came about", etc., up to and including "the Lord doing", are found in the Lateran council at the same place.

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(17) · call in col 657

Reg. Seguer. Anglic. et Felck. 2, γεννητῆς. Editi et alii, γενετῆς.

The Regius, the Seguier, the English manuscript and Felckmann's second read γεννητῆς; the printed editions and the others γενετῆς ("from birth").

(printed under page 345)

(18) · call in col 657

Reg. et Seguer., ἐθεράπευσε. Mox δέ deest in Goblerian. et Felckm. 1. Iidem mox, πυρέσσουσαν, αἱρετικοὶ μέν, omissis intermediis. Haec autem: αἱρετικοὶ μέν, cum sequentibus bene multis habentur in concilio Lateranensi, loco supra citato. Mox Lateran., κατὰ τὴν οἰκείαν ἀπαιδευσίαν. Regius et Seguer., κατὰ τὴν ἰδίαν ἀπαιδευσίαν. Editi et caeteri minus recte, κατὰ τὴν ἰδίαν παίδευσιν. Ibid. edit. Commel. et Felckm. 2, ἐμάνισαν, mendose.

The Regius and the Seguier read "he healed". Shortly after, "but" is missing in Gobler's and Felckmann's first. The same shortly after read "being in a fever, the heretics indeed", the intervening words omitted. These words, "the heretics indeed", with a good many that follow, are found in the Lateran council at the place cited above. Shortly after, the Lateran reads "according to their own ignorance" (οἰκείαν); the Regius and the Seguier "according to their own ignorance" (ἰδίαν); the printed editions and the rest, less correctly, "according to their own instruction". In the same place the Commelin edition and Felckmann's second read ἐμάνισαν, a misprint.

(printed under page 345)

(19) ‹anchor: καὶ τὰ› · call in col 657

Τά deest in Seguer.

"The" is missing in the Seguier.

(printed under page 345)

(20) ‹anchor: Κύριον διψῶντα› · call in col 657

Gobler. et Felckm. 1, ἴδωσι τὸν Κύριον τὰ τοῦ σώματος πάσχοντα, καὶ μόνον φλυαρήσουσιν ὡς, etc.

Gobler's and Felckmann's first read "they see the Lord suffering the things of the body, and only babble as", etc.

(printed under page 345)

(21) ‹anchor: ἔχουσι› · call in col 657

Haec quae uncinis includuntur, usque ad ἐν σαρκί, in nullis codicibus leguntur, praeterquam in Felckm. 2, ubi ad marginem sunt scripta: unde videntur potius glossema cujusdam alius esse, quam Athanasii verba. Placuit tamen ea retinere, cum exploratum omnino non sit, sintne adjectitia, an, cum in aliis codicibus vitio scribarum omissa fuissent, ad hujus codicis marginem restituta sint: quod non semel vidimus. In omnibus editis haec eadem habentur.

The words enclosed in brackets, up to "in the flesh", are read in no manuscript except Felckmann's second, where they are written in the margin; hence they seem rather to be someone else's gloss than Athanasius's words. It was decided, however, to keep them, since it is not at all certain whether they are an addition, or whether, having been omitted in other manuscripts by the scribes' fault, they were restored in the margin of this one, as we have seen happen more than once. In all the printed editions these same words are found.

(printed under page 345)

(22) ‹anchor: διστάζωσι› · call in col 657

Reg. Seguer. Gobler. et Felckm. 1, διστάσωσι. Anglic. et Felckm. 2, διστάξωσι. Basil. et edit. Paris., διστάζωσι. Edit. Commel., διστάξουσι.

The Regius, the Seguier, Gobler's and Felckmann's first read διστάσωσι; the English manuscript and Felckmann's second διστάξωσι; the Basel manuscript and the Paris edition διστάζωσι; the Commelin edition διστάξουσι ("they doubt").

(printed under page 345)

Footnotes

NOTE: Greek col 657, Latin col 658. The textual notes are called in the Greek column (657) only; the calls of (16)–(18) and of scripture notes 47–50 stand above the cropped foot. 47 · call in col 658 Joan. VIII, 40.

John 8:40.

48 · call in col 658 Joan. X, 30.

John 10:30.

49 · call in col 658 Joan. I, 1.

John 1:1.

50 · call in col 658 ibid. 14.

Ibid. [John 1:]14.

51 ‹anchor: est in carne› · call in col 658 I Tim. III, 16.

1 Timothy 3:16.

(printed under page 345)

Footnotes

NOTE: Latin col 659, Greek col 660. The textual notes are called in the Greek column (660) only; the calls of (23)–(26) stand above the cropped foot. 52 ‹anchor: fabri filius› · call in col 659 Matth. XIII, 55.

Matthew 13:55.

53 ‹anchor: non didicerit› · call in col 659 Joan. VII, 15.

John 7:15.

54 ‹anchor: de teipso› · call in col 659 Joan. VI, 30.

John 6:30.

55 ‹anchor: credemus ei› · call in col 659 Matth. XXVII, 42.

Matthew 27:42.

56 ‹anchor: ad pacem› · call in col 659 Luc. XIX, 42.

Luke 19:42.

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Page

other: facing Latin version, not set. The full-width Greek lines closing §15 (spanning both columns of this page) are set under PG 26:660.

PG 26:660

δὲ τὴν ἀμφοτέραν τούτων ἄγνοιαν καὶ πήρωσιν ὑπερβάντες οἱ δοκοῦντες ἔχειν τοῦ νόμου τὴν γνῶσιν (οἷοι ἦσαν οἱ τότε Φαρισαῖοι) εἰς μανίαν τραπῶσι, καὶ αὐτὸν τὸν ἐν τῷ σώματι ὄντα Λόγον τέλεον ἀρνήσωνται, ἢ καὶ τὰ τῆς θεότητος ἔργα τῷ διαβόλῳ καὶ τοῖς τούτου δαίμοσιν ἀναφέρωσιν· εἰκότως ἀσύγγνωστον ἔχουσι τὴν ἐκ τῆς τοιαύτης ἀσεβείας ἐπιτιμίαν. Τόν τε γὰρ διάβολον εἰς Θεὸν ἐλογίσαντο, καὶ τὸν ἀληθινὸν καὶ ὄντως ὄντα Θεὸν, οὐδὲν πλέον ἐν τοῖς ἔργοις ἔχειν τῶν δαιμόνων ἡγήσαντο.

those who seem to have knowledge of the Law (such as were the Pharisees of that time) go beyond the ignorance and blindness of both these, and turn to madness, and utterly deny the very Word Who is in the body, or else ascribe the works of the Godhead to the devil and his demons, they rightly incur an unpardonable penalty for such impiety. For they reckoned the devil as God, and held that the true God, He Who truly is, had nothing more in His works than the demons.

16. Εἰς τοιαύτην τοίνυν ἀσέβειαν πεπτωκότες ἦσαν οἱ τότε Ἰουδαῖοι, καὶ τῶν Ἰουδαίων οἱ Φαρισαῖοι. Τοῦ γὰρ Σωτῆρος δεικνύοντος τὰ τοῦ Πατρὸς ἔργα, (νεκροὺς γὰρ ἤγειρε, τυφλοῖς ἐχαρίζετο τὸ βλέπειν, χωλοὺς ἐποίει περιπατεῖν, κωφῶν ἤνοιγε τὴν ἀκοὴν, ἀλάλους ἐποίει λαλεῖν, καὶ τὴν κτίσιν ὑποτεταγμένην ἐδείκνυεν, ἐπιτάσσων τοῖς ἀνέμοις, καὶ περιπατῶν ἐπ' αὐτῆς τῆς θαλάττης), οἱ μὲν ὄχλοι ἐξεπλήσσοντο καὶ ἐδόξαζον τὸν Θεόν· οἱ δὲ θαυμαστοὶ Φαρισαῖοι ἔλεγον τοῦ Βεελζεβοὺλ εἶναι τὰ τοιαῦτα ἔργα· καὶ οὐκ ᾐσχύνοντο οἱ ἄφρονες τὴν τοῦ Θεοῦ δύναμιν ἐπὶ τὸν διάβολον μεταφέροντες. Ὅθεν ἀκολούθως ὁ Σωτὴρ ἀσύγγνωστα καὶ ἄφυκτα βλασφημεῖν αὐτοὺς ἀπεφήνατο. Ἕως μὲν γὰρ εἰς τὰ ἀνθρώπινα βλέποντες ἐχώλευον τῇ διανοίᾳ, λέγοντες· « Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; » καὶ, « Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς; » καὶ, « Τί σὺ ποιεῖς περὶ σεαυτοῦ σημεῖον; » καὶ, « Καταβήτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσομεν αὐτῷ· » ἔφερεν αὐτοὺς, καὶ, ὡς εἰς Υἱὸν ἀνθρώπου ἁμαρτανόντων αὐτῶν, λυπούμενος ἐπὶ τῇ πωρώσει αὐτῶν ἔλεγεν· « Εἰ ἔγνωτε καὶ ὑμεῖς τὰ εἰς εἰρήνην. » Καὶ γὰρ καὶ τῷ μεγάλῳ Πέτρῳ ὡς περὶ ἀνθρώπου λαλησάσης τῆς θυρωροῦ, καὶ οὕτως ἀποκρινομένῳ, συνέγνω κλαύσαντι ὁ Κύριος. Ὅτε δὲ πεσόντες ἐπιπεπτώκασι, καὶ πλέον ἐμάνησαν, ὥστε τὰ τοῦ Θεοῦ ἔργα λέγειν εἶναι τοῦ Βεελζεβοὺλ, οὐκέτι λοιπὸν αὐτοὺς ἤνεγκεν· εἰς γὰρ τὸ Πνεῦμα αὐτοῦ ἐβλασφήμουν, λέγοντες τὸν ταῦτα ποιοῦντα μὴ εἶναι Θεὸν, ἀλλὰ Βεελζεβούλ. Καὶ διὰ τοῦτο, ὡς ἀφόρητα τολμῶντας, αἰωνίως ἐτιμωρήσατο. Ἴσον γὰρ ἦν αὐτοὺς τολμᾶν καὶ εἰπεῖν,

16. Into such impiety, then, had the Jews of that time fallen, and among the Jews the Pharisees. For when the Saviour was showing the works of the Father (for He raised the dead, granted sight to the blind, made the lame walk, opened the hearing of the deaf, made the dumb speak, and showed creation subject to Him, commanding the winds and walking upon the sea itself), the crowds were astounded and glorified God; but the admirable Pharisees said that such works were Beelzebub's, and the fools were not ashamed to transfer the power of God to the devil. Hence the Saviour, consistently, declared that they were uttering blasphemies unpardonable and inescapable. For so long as, looking at the human things, they were lame in understanding, saying: "Is not this the carpenter's son?" (Matt. 13:55) and "How does this man know letters, having never learned?" (John 7:15) and "What sign do you do concerning yourself?" (John 6:30) and "Let him come down now from the cross, and we will believe him" (Matt. 27:42), He bore with them, and, since they were sinning against the Son of Man, grieving at their hardness of heart He said: "If you too had known the things that make for peace" (Luke 19:42). For the Lord also pardoned the great Peter when he wept, though, when the portress spoke of Him as of a man, he had answered in that way. But when, having fallen, they fell further, and raved yet more, so as to say that the works of God were Beelzebub's, He no longer bore with them; for they were blaspheming against His Spirit, saying that He Who did these things was not God but Beelzebub. And for this reason, as men daring things not to be borne, He punished them eternally. For it was as if they dared even to say,

Editors' notes and page, col. 660

Footnotes

(23) · call in col 660

Seguerian., οἷοι ἦσαν recte. Regius, οἳ ἦσαν. Editi, οἷον ἦσαν. Mox Φαρισαῖοι deest in Felc. 2; in Seguer. scribitur Φαρισσαῖοι, et vulgo alias. Post eam vocem haec sequebantur in editis, καὶ οἱ νῦν Ἀρειανοί, quae cum desint in Reg. Seguer. Basil. Anglic. Gobler. et Felckm. 1, et alioqui superflua videantur, omissa sunt.

The Seguier reads "such as they were", rightly; the Regius "who were"; the printed editions οἷον ἦσαν. Shortly after, "Pharisees" is missing in Felckmann's second; in the Seguier it is written Φαρισσαῖοι, and commonly elsewhere. After that word there followed in the printed editions "and the Arians of today"; these words have been left out, since they are missing in the Regius, the Seguier, the Basel and English manuscripts, Gobler's and Felckmann's first, and seem in any case superfluous.

(printed under page 346)

(24) · call in col 660

Ὄντα deest in Regio, Seguerian. Gobler. et Felckman. 1, sed legitur in caeteris et editis. Mox Reg. Seguer. et Basil., ἀρνήσωνται recte, editi, ἀρνήσονται. Infra item Reg. et Seguer., ἀναφέρωσιν, rectius, quam editi, ἀναφέρουσιν. Mox edit. Comm. cum quibusdam codicibus, τὴν ἐπὶ τῆς τοιαύτης. Edit. Paris. et Reg. Gobler. et Felckm. 1, τὴν ἐκ τῆς τοιαύτης.

"Being" is missing in the Regius, the Seguier, Gobler's and Felckmann's first, but is read in the rest and in the printed editions. Shortly after, the Regius, the Seguier and the Basel manuscript read ἀρνήσωνται ("they deny", subjunctive), rightly; the printed editions ἀρνήσονται. Below, likewise, the Regius and the Seguier read ἀναφέρωσιν, more correctly than the printed editions' ἀναφέρουσιν ("they refer"). Shortly after, the Commelin edition with some manuscripts reads "that upon such"; the Paris edition, the Regius, Gobler's and Felckmann's first "that from such".

(printed under page 346)

(25) · call in col 660

Seg., δεικνύντος. Ibid. Gobl. Felckm. 1, τοῦ Πατρὸς ἔργα τὰ θαύματα, οἱ μὲν ὄχλοι ἐξεπλ., omissis multis. Ibid. Regius et Seg., ἐχαρίσατο. Editi, ἐχαρίζετο.

The Seguier reads δεικνύντος ("showing"). In the same place Gobler's and Felckmann's first read "the works of the Father, the miracles, the crowds indeed were amazed", with much omitted. In the same place the Regius and the Seguier read ἐχαρίσατο ("he granted"); the printed editions ἐχαρίζετο.

(printed under page 346)

(26) · call in col 660

Seg., θαλάσσης. Mox Regius, ἐξεπλήττοντο. Paulo post θαυμαστοί deest in Goblerian. et Felckm. primo.

The Seguier reads "of the sea". Shortly after, the Regius reads "they were amazed". A little after, "wonderful" is missing in Gobler's and Felckmann's first.

(printed under page 346)

(27) ‹anchor: τοῦ τέκτονος› · call in col 660

Τοῦ deest in editis. Sed legitur in Regio et Seguer., et habetur in Evangelio. Mox σύ legitur in Felckm. 2 et in editis, habeturque in Evangelio: sed deest in caeteris omnibus manuscriptis. Paulo post Regius et Seg., ἀπὸ τοῦ σταυροῦ, recte. Editi, ἐπὶ τοῦ σταυροῦ.

"The" is missing in the printed editions; but it is read in the Regius and the Seguier, and stands in the Gospel. Shortly after, "you" is read in Felckmann's second and in the printed editions, and stands in the Gospel; but it is missing in all the other manuscripts. A little after, the Regius and the Seguier read "from the cross", rightly; the printed editions "on the cross".

(printed under page 346)

(28) ‹anchor: μεγάλῳ› · call in col 660

Μεγάλῳ abest a Gobl. et Felckm. primo. Mox Regius, Seg. Gobl. et Felckm. primus, λαλησάσῃ τῇ θυρωρῷ. Editi et alii, λαλησάσης τῆς θυρωροῦ. Goblerian. Anglic. et Felckm. primus mox habent ἀποκριναμένῳ.

"Great" is absent from Gobler's and Felckmann's first. Shortly after, the Regius, the Seguier, Gobler's and Felckmann's first read "to the doorkeeper who spoke" (dative); the printed editions and the others "the doorkeeper having spoken" (genitive). Gobler's, the English manuscript and Felckmann's first shortly after have ἀποκριναμένῳ ("having answered", aorist).

(printed under page 346)

(29) ‹anchor: τοῦ Βεελζεβούλ› · call in col 660

Regius τόν, male. Mox Seg. et alii quidam codices cum editis habent τὸ κατὰ Πνεῦμα. Sed κατά deest in Anglicano, et in Regio deletum est.

The Regius reads τόν, wrongly. Shortly after, the Seguier and some other manuscripts, with the printed editions, have "the [Spirit] according to Spirit"; but "according to" is missing in the English manuscript, and in the Regius it has been deleted.

(printed under page 346)

(30) ‹anchor: καὶ εἰπεῖν› · call in col 660

Καί deest in Felckm. 2.

"And" is missing in Felckmann's second.

(printed under page 346)

Page

running head: PARS I. — HISTORICA ET DOGMATICA. 660
marginal letters: A ‹δὲ τὴν ἀμφοτέραν›; B ‹Τοῦ γὰρ Σωτῆρος δεικνύοντος›; C ‹γράμματα, μὴ μεμαθηκώς›; D ‹ρήσατο. Ἴσον γὰρ ἦν›
old-edition numerals: (none)

PG 26:661

ὁρῶντας τὴν τοῦ κόσμου τάξιν, καὶ τὴν εἰς αὐτὸν πρόνοιαν, ὅτι καὶ ἡ κτίσις ὑπὸ τοῦ Βεελζεβοὺλ γέγονε· καὶ ὁ ἥλιος ὑπακούων τῷ διαβόλῳ ἀνατέλλει, καὶ δι' αὐτὸν περιπολεῖ τὰ ἄστρα ἐν τῷ οὐρανῷ. Καὶ γὰρ ὥσπερ ταῦτα τοῦ Θεοῦ, οὕτω κἀκεῖνα τοῦ Πατρὸς ἦν ἔργα· καὶ εἰ ἐκεῖνα τοῦ Βεελζεβοὺλ, ἐξ ἀνάγκης καὶ ταῦτα τοῦ Βεελζεβούλ. Καὶ ποῦ λοιπὸν αὐτοῖς τό· « Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν; » Ἀλλ' οὐδὲν ξένον τῆς τοιαύτης αὐτῶν μανίας· ἐπεὶ καὶ οἱ τῆς τοιαύτης αὐτῶν γνώμης πατέρες, ἐν τῇ ἐρήμῳ πρὸ ὀλίγου ἐξελθόντες ἀπὸ τῆς Αἰγύπτου, μόσχον πλάσαντες, αὐτῷ τὰς εἰς αὐτοὺς εὐεργεσίας παρὰ Θεοῦ γενομένας ἀνατιθέντες, ἔλεγον· « Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἱ ἀναγαγόντες σε ἐκ γῆς Αἰγύπτου. » Διὰ γοῦν ταύτην τὴν βλασφημίαν καὶ τότε τῶν τοιαῦτα τολμησάντων τὴν μὲν ἀρχὴν οὐκ ὀλίγοι, πολλοὶ δὲ ἀνηρέθησαν· ἐπηγγείλατο δὲ ὁ Θεὸς λέγων· « Ἧ δ' ἂν ἡμέρᾳ ἐπισκέψωμαι, ἐπάξω ἐπ' αὐτοὺς τὴν ἁμαρτίαν αὐτῶν. » Καὶ γὰρ ἕως μὲν κἀκεῖνοι δι' ἄρτους καὶ ὕδωρ ἐγόγγυζον, ἐπὶ τοσοῦτον αὐτοὺς οὕτως ἔφερεν, ὡ, εἴ τις τροφὸς τροφοφορήσειε τὸν ἑαυτῆς υἱόν· ὅτε δὲ πλέον ἐμάνησαν, καὶ ὡς ψάλλει κατ' αὐτῶν τὸ Πνεῦμα· « Ἠλλάξαντο τὴν δόξαν αὐτῶν ἐν ὁμοιώματι μόσχου ἐσθίοντος χόρτον· » τὸ τηνικαῦτα λοιπὸν ἀσύγγνωστα τολμήσαντες, ἐπατάχθησαν, ὡς φησιν ἡ Γραφὴ, περὶ τῆς ποιήσεως τοῦ μόσχου, οὗ ἐποίησεν Ἀαρών.

seeing the order of the world and the providence over it, that creation too was made by Beelzebub, and that the sun rises in obedience to the devil, and that through him the stars circle in heaven. For just as these are works of God, so those too were works of the Father; and if those were Beelzebub's, then of necessity these also are Beelzebub's. And where then is their "In the beginning God made the heaven and the earth" (Gen. 1:1)? But there is nothing strange in such madness of theirs; since the fathers too of this mind of theirs, in the desert, a little after they had come out of Egypt, having fashioned a calf and ascribed to it the benefits done them by God, said: "These are your gods, O Israel, which brought you up out of the land of Egypt" (Exod. 32:4). Because of this blasphemy, then, of those who dared such things even at that time, at first not a few, indeed many, were slain; and God gave warning, saying: "In the day when I visit, I will bring their sin upon them" (Exod. 32:34). For so long as they too murmured over bread and water, He bore with them thus far, as a nurse might carry and feed her own son; but when they raved yet more, and, as the Spirit sings against them, "They changed their glory into the likeness of a calf that eats grass" (Ps. 105:20), then at last, having dared unpardonable things, they were smitten, as the Scripture says, for the making of the calf which Aaron made (Exod. 32:35).

17. Τοιαῦτα καὶ νῦν τολμῶντες οἱ Φαρισαῖοι, τοιαύτην ἐσχήκασι παρὰ τοῦ Σωτῆρος τὴν ἀπόφασιν, οἵαν καὶ ὁ παρ' αὐτῶν ὑπονοηθεὶς Βεελζεβοὺλ ἔσχεν ἤδη καὶ ἔχει· ὥστε αὐτοὺς εἰς τὸ ἡτοιμασμένον πῦρ ἐκείνῳ αἰωνίως συγκατεσθίεσθαι μετ' αὐτοῦ. Οὐ γὰρ δὴ σύγκρισίν τινα ποιούμενος τῆς εἰς ἑαυτὸν καὶ τῆς εἰς τὸ Πνεῦμα τὸ ἅγιον λεγομένης βλασφημίας, καὶ ὡς μείζονος ὄντος τοῦ Πνεύματος, καὶ διὰ τοῦτο μείζονα τὴν αἰτίαν ἐχούσης τῆς εἰς τὸ Πνεῦμα γινομένης, ταῦτ' εἴρηκε· μὴ γένοιτο! Φθάσας γὰρ ἐδίδαξεν, ὅτι πάντα ὅσα ἔχει ὁ Πατὴρ τοῦ Υἱοῦ ἐστι, καὶ ἐκ τοῦ Υἱοῦ τὸ Πνεῦμα λήψεται, καὶ αὐτὸ δοξάσει τὸν Υἱόν. Καὶ οὐχὶ τὸ Πνεῦμα τὸν Υἱὸν δίδωσιν, ἀλλ' ὁ Υἱὸς παρέχει τὸ Πνεῦμα τοῖς μαθηταῖς, καὶ δι' αὐτῶν τοῖς εἰς αὐτὸν πιστεύουσιν. Οὐχ οὕτως οὖν εἴρηκεν ὁ Σωτήρ· ἀλλ' ὡς εἰς αὐτὸν ἐπ' ἀμφοτέροις γινομένης τῆς βλασφημίας, καὶ τῆς

17. The Pharisees, daring such things now also, have received from the Saviour such a sentence as the Beelzebub whom they imagined has already received and holds: so that they are to be consumed together with him for ever in the fire prepared for him. For it was not as making some comparison between the blasphemy spoken against Himself and that spoken against the Holy Spirit, as though the Spirit were greater, and the blasphemy committed against the Spirit therefore bore the greater guilt, that He said these things: God forbid! For He had already taught that all things that the Father has are the Son's, and that the Spirit will receive from the Son, and will glorify the Son (John 16:14–15). And it is not the Spirit Who gives the Son, but the Son Who bestows the Spirit on the disciples, and through them on those who believe in Him. Not in that sense, then, did the Saviour speak; but since the blasphemy in both cases was committed against Himself, and

Editors' notes and page, col. 661

Footnotes

(31) · call in col 661

Τοῦ ante Βεελζεβούλ deest in editis, sed habetur in Regio, Seg. Gobl. et Felckm. primo. Mox in iisdem haec desunt, ἐξ ἀνάγκης καὶ ταῦτα τοῦ Βεελζεβούλ propter ὁμοιοτέλευτον. In iisdem mox τό deest.

"The" before "Beelzebul" is missing in the printed editions, but stands in the Regius, the Seguier, Gobler's and Felckmann's first. Shortly after, in the same, these words are missing, "of necessity these things too [are] of Beelzebul", because of the like ending. In the same, shortly after, "the" is missing.

(printed under page 347)

(32) · call in col 661

Regius et Seg., παρὰ τοῦ Θεοῦ.

The Regius and the Seguier read "from God".

(printed under page 347)

(33) · call in col 661

Goblerianus et Felckm. primus, ἐπισκέψομαι.

Gobler's and Felckmann's first read "I will visit".

(printed under page 347)

(34) · call in col 661

Sic Regius et Seg. recte. Editi, οὗτος. Mox Gobl. et Felckm. primus, τροφοφορήσεις, mendose. Paulo post edit. Commel. et Felckm. 2 male, ἐμάνισαν. Infra Regius, Seg. et Graecus Scripturae textus, δόξαν αὐτῶν. Editi, δόξαν αὐτοῦ. Gobl. et Fele. primus, δόξαν τοῦ Θεοῦ.

So the Regius and the Seguier, rightly. The printed editions read "this one". Shortly after, Gobler's and Felckmann's first read τροφοφορήσεις, a corruption. A little after, the Commelin edition and Felckmann's second wrongly read ἐμάνισαν. Below, the Regius, the Seguier and the Greek text of Scripture read "their glory"; the printed editions "his glory"; Gobler's and Felckmann's first "the glory of God".

(printed under page 347)

(35) ‹anchor: χόρτον· τὸ› · call in col 661

Τό deest in Gobleriano et Felck. primo. Mox pro ἐπατάχθησαν, Anglicanus, ἐμαστίχθησαν. Felc. vero secundus, ἐπεστάχθησαν. Editio Commel., ἐπετάχθησαν.

"The" is missing in Gobler's and Felckmann's first. Shortly after, for "they were struck", the English manuscript reads "they were scourged"; Felckmann's second ἐπεστάχθησαν; the Commelin edition ἐπετάχθησαν.

(printed under page 347)

(36) ‹anchor: τὴν ἀπόφασιν› · call in col 661

Sic Regius et Seg. In editis τήν deest. Mox Regius et Seg., οἵαν, recte. Editi, οἷα. Infra post πῦρ in Felckm. 2 et in editis, ἐκείνῳ. In aliis omnibus, ἐκεῖνο. Utraque lectio quadrare potest, sed praestare videtur prior. Mox post μετ' αὐτοῦ. Regius et Seg., ὑπ' αὐτοῦ.

So the Regius and the Seguier; in the printed editions "the" is missing. Shortly after, the Regius and the Seguier read οἵαν, rightly; the printed editions οἷα. Below, after "fire", Felckmann's second and the printed editions read "for him"; all the others "that". Either reading can fit, but the former seems better. Shortly after, for "with him", the Regius and the Seguier read "by him".

(printed under page 347)

(37) ‹anchor: ἑαυτὸν καὶ› · call in col 661

Sic Reg. Seg. Gobl. et Felckm. 1. Editi, εἰς ἑαυτόν.

So the Regius, the Seguier, Gobler's and Felckmann's first. The printed editions read "against himself".

(printed under page 347)

(38) ‹anchor: λεγομένης βλασφημίας› · call in col 661

Sic Regius, Seg. Anglic. Gobl. Felckm. primus et edit. Paris., in qua tamen deest βλασφημίας post γινομένης, edit. Commel., λεγομένης βλασφημίας ταῦτ' εἴρηκεν, omissis intermediis propter repetitam βλασφημίας vocem. Ibidem Basil., τοιαῦτα εἴρηκεν.

So the Regius, the Seguier, the English manuscript, Gobler's, Felckmann's first and the Paris edition, in which however "blasphemy" is missing after "being made"; the Commelin edition reads "of the blasphemy spoken, he said these things", the intervening words omitted because the word "blasphemy" is repeated. In the same place the Basel manuscript reads "he said such things".

(printed under page 347)

Footnotes

NOTE: Greek col 661, Latin col 662. The textual notes are called in the Greek column (661) only; the calls of (31)–(34) and of scripture notes 57–59 stand above the cropped foot. 57 · call in col 662 Genes. I, 1.

Genesis 1:1.

58 · call in col 662 Exod. XXXII, 4.

Exodus 32:4.

59 · call in col 662 ibid. 34.

Ibid. [Exodus 32:]34.

60 ‹anchor: comedentis fenum› · call in col 662 Psal. CV, 22.

Psalm 105 (106):20 [as printed: CV, 22].

61 ‹anchor: ait Scriptura› · call in col 662 Exod. XXXII, 35.

Exodus 32:35.

(printed under page 347)

PG 26:663

Editors' notes and page, col. 663

Footnotes

NOTE: Latin col 663, Greek col 664. The textual notes are called in the Greek column (664) only; the calls of (39)–(43) and of scripture notes 62–66 stand above the cropped foot. 62 · call in col 663 Matth. XIII, 54.

Matthew 13:54.

63 · call in col 663 Joan. VIII, 57.

John 8:57.

64 · call in col 663 Matth. X, 25.

Matthew 10:25.

65 · call in col 663 Matth. XII, 24.

Matthew 12:24.

66 · call in col 663 ibid. 31.

Ibid. [Matthew 12:]31.

67 ‹anchor: immundum habet› · call in col 663 Marc. III, 29, 30.

Mark 3:29–30.

68 ‹anchor: facere quidquam› · call in col 663 Joan. IX, 32, 33.

John 9:32–33.

(printed under page 348)

Page

other: facing Latin version, not set

PG 26:664

μὲν ἐλάττονος, τῆς δὲ ὑπερβαλλούσης ταῦτα λελάληκεν ὁ Κύριος. Καὶ γὰρ καὶ αὐτοὶ οἱ Φαρισαῖοι ἀμφότερα ἦσαν λέγοντες· καὶ ἄνθρωπον βλέποντες αὐτὸν ἐλοιδόρουν· « Πόθεν τούτῳ ἡ σοφία αὕτη; » καὶ, « Πεντήκοντα ἔτη οὔπω ἔχεις, καὶ Ἀβραὰμ ἑώρακας; » Καὶ τὰ τοῦ Πατρὸς ἔργα θεωροῦντες, οὐ μόνον ἠρνοῦντο τὴν θεότητα αὐτοῦ, ἀλλὰ καὶ ἀντὶ ταύτης ἔλεγον ἐν αὐτῷ εἶναι τὸν Βεελζεβοὺλ, καὶ αὐτοῦ εἶναι τὰ ἔργα. Διὰ τοῦτο, ὡς εἰς αὐτὸν ἀμφοτέρων λεγομένων, καὶ τῆς μὲν ἐλάττονος βλασφημίας οὔσης διὰ τὸ ἀνθρώπινον, τῆς δὲ μείζονος διὰ τὴν θεότητα, ἐπὶ τῇ μείζονι κατ' αὐτῶν τὸ ἄφυκτον τῆς τιμωρίας ἔλεγεν. Ἀμέλει τοὺς μαθητὰς παραθαρσύνων καὶ λέγων, ὅτι « Εἰ τὸν οἰκοδεσπότην Βεελζεβοὺλ ἐπεκάλεσαν, » ἑαυτὸν εἶναι τὸν οἰκοδεσπότην ἔλεγε, τὸν καὶ ὑπὸ τῶν Ἰουδαίων οὕτω βλασφημούμενον.

the one lesser and the other surpassing, the Lord spoke these words. For the Pharisees themselves were saying both: seeing Him as a man, they reviled Him: "Whence has this man this wisdom?" (Matt. 13:54) and "You are not yet fifty years old, and have you seen Abraham?" (John 8:57) And beholding the works of the Father, they not only denied His Godhead, but in its place said that Beelzebub was in Him, and that the works were his. For this reason, since both were spoken against Himself, and the blasphemy was lesser on account of the human [nature], but greater on account of the Godhead, He declared against them, for the greater, that the punishment could not be escaped. Indeed, when He encouraged the disciples and said, "If they have called the master of the house Beelzebub" (Matt. 10:25), He was saying that He Himself was the master of the house, He Who was thus blasphemed by the Jews.

18. Εἰ δὲ οἱ Ἰουδαῖοι λέγοντες, « ἐν Βεελζεβοὺλ, » οὐδένα ἕτερον ἢ τὸν Κύριον ἐλοιδόρουν, δῆλον τοίνυν ἐστὶν, ὡς τὸ λεγόμενον, « Ἡ δὲ τοῦ Πνεύματος βλασφημία, » εἰς αὐτόν ἐστι τὸν Κύριον λεγομένη, καὶ τὸ ῥητὸν ὅλον περὶ ἑαυτοῦ σημαίνων ἔλεγεν ὁ Σωτήρ. Αὐτὸς γάρ ἐστιν ὁ τοῦ παντὸς οἰκοδεσπότης· πάλιν γὰρ ἀσφαλείας ἕνεκα τὸ αὐτὸ εἰπεῖν οὐκ ὀκνητέον. Τὸ διψᾷν, τὸ κοπιᾷν, τὸ κοιμᾶσθαι, τὸ ῥαπίζεσθαι, τὸ ἐσθίειν, ἀνθρώπων ἐστὶν ἴδια· τὰ δὲ ἔργα ἃ ἐποίει ὁ Κύριος, οὐκ ἔτι ἀνθρώπων, ἀλλὰ Θεοῦ ἦν αὐτὰ ποιεῖν. Ὅταν οὖν τινες, καθὰ πρότερον εἶπον, ταῦτα βλέποντες ὡς ἀνθρώπῳ λοιδορῶνται τῷ Κυρίῳ, ἐλάττονος ἂν ἀξιοῖντο τιμωρίας τῶν τὰ τοῦ Θεοῦ ἔργα μεταφερόντων εἰς τὸν διάβολον. Οἱ γὰρ τοιοῦτοι, οὐ μόνον τὰ ἅγια τοῖς κυσὶ ῥίπτουσιν, ἀλλὰ καὶ τὸν Θεὸν τῷ διαβόλῳ συγκρίνουσι, καὶ τὸ φῶς λέγουσιν εἶναι σκότος. Ταύτην γοῦν εἶναι τῶν Φαρισαίων τὴν ἀσύγγνωστον βλασφημίαν ὁ Μάρκος παρετηρήσατο λέγων· « Ὃς δ' ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν, ἀλλ' ἔνοχός ἐστιν αἰωνίου ἁμαρτίας· ὅτι ἔλεγον, Πνεῦμα ἀκάθαρτον ἔχει. » Καὶ ὁ μὲν ἐκ γενετῆς τυφλὸς ἀναβλέψας ἐμαρτύρει· « Ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου. Εἰ μὴ ἦν οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν· » οἵ τε ὄχλοι, θαυμάζοντες ἐπὶ τοῖς γινομένοις ὑπὸ τοῦ Κυρίου, ἔλεγον· « Ταῦτα τὰ ῥή

18. But if the Jews, in saying "by Beelzebub" (Matt. 12:24), were reviling none other than the Lord, it is plain, then, that the saying "But the blasphemy of the Spirit" (Matt. 12:31) is spoken against the Lord Himself, and that the Saviour spoke the whole saying signifying Himself. For He is the master of the house of the universe; for the sake of certainty one must not shrink from saying the same thing again. To thirst, to grow weary, to sleep, to be struck, to eat, are proper to men; but the works which the Lord did were no longer men's: to do them was God's. When, therefore, as I said before, some, seeing these things, revile the Lord as a man, they would deserve a lesser punishment than those who transfer the works of God to the devil. For such men not only throw holy things to the dogs, but even liken God to the devil, and say that the light is darkness. That this was the unpardonable blasphemy of the Pharisees, Mark noted, saying: "But whoever blasphemes against the Holy Spirit has no forgiveness, but is guilty of an eternal sin; because they said: He has an unclean spirit" (Mark 3:29–30). And the man blind from birth, having recovered his sight, bore witness: "Since the world began it has not been heard that anyone opened the eyes of one born blind. If this man were not from God, he could do nothing" (John 9:32–33); and the crowds, marvelling at the things done by the Lord, said: "These words

Editors' notes and page, col. 664

Footnotes

(39) · call in col 664

In Regio et Seg. deest καί secundum. Paulo post Seg. Gobl. et Felckm. primus, ἀμφότεροι. Alii et editi, ἀμφότερα.

In the Regius and the Seguier the second "and" is missing. A little after, the Seguier, Gobler's and Felckmann's first read "both" (masculine); the others and the printed editions "both" (neuter).

(printed under page 348)

(40) · call in col 664

Sic omnes mss. praeter Felckm. 2, qui cum editis habet ἠρνήσαντο.

So all the manuscripts except Felckmann's second, which with the printed editions has "they denied".

(printed under page 348)

(41) · call in col 664

Regius et Seg., τῆς μὲν ἀνθρωπίνης βλασφημίας male. Paulo post haec, τῆς δὲ μείζονος διὰ τὴν θεότητα, desunt in Felckm. 2. Editio Commel., διὰ τῆς θεότητος.

The Regius and the Seguier read "of the human blasphemy on the one hand", wrongly. A little after, these words, "but of the greater because of the Godhead", are missing in Felckmann's second. The Commelin edition reads "through the Godhead".

(printed under page 348)

(42) · call in col 664

Ὅτι deest in Gobl. et Felckm. primo; καί sequens deest in iisdem, et ibidem τῶν deest in iisdem et in Basil.

"That" is missing in Gobler's and Felckmann's first; the "and" following is missing in the same; and in the same place "the" is missing in the same and in the Basel manuscript.

(printed under page 348)

(43) · call in col 664

Regius, Seg. Gobl. et Felckm. primus, Οἱ δὲ Ἰουδαῖοι, omisso εἰ. Infra in iisdem deest τοίνυν. Editi et alii ut in contextu.

The Regius, the Seguier, Gobler's and Felckmann's first read "But the Jews", omitting "if". Below, "therefore" is missing in the same. The printed editions and the others as in the text.

(printed under page 348)

(44) ‹anchor: Τὸ διψᾶν› · call in col 664

Regius et Seg., διψῆν. Gobl. et Felckm. primus, διψεῖν, mendose.

The Regius and the Seguier read διψῆν; Gobler's and Felckmann's first διψεῖν, a corruption ("to thirst").

(printed under page 348)

(45) ‹anchor: ἔτι ἀνθρώπων› · call in col 664

Regius, οὐκ ἔτι ἀνθρώπου. Seguer. Gobl. et Felckm. primus, οὐκ ἔστιν ἀνθρώπου. Editi et alii, οὐκέτι ἀνθρώπων. Mox haec, καθὰ πρότερον εἶπον, desunt in Gobl. et Felckm. primo.

The Regius reads "no longer of a man"; the Seguier, Gobler's and Felckmann's first "it is not of a man"; the printed editions and the others "no longer of men". Shortly after, these words, "as I said before", are missing in Gobler's and Felckmann's first.

(printed under page 348)

(46) ‹anchor: ἐλάττονος ἂν› · call in col 664

Ἄν deest in Regio et Seg.

Ἄν is missing in the Regius and the Seguier.

(printed under page 348)

(47) ‹anchor: τοιοῦτοι, οὐ› · call in col 664

Οὐ deest in Regio.

"Not" is missing in the Regius.

(printed under page 348)

(48) ‹anchor: Ταύτην γοῦν› · call in col 664

Gobl. et Felckm. primus, οὖν. Mox Seguer., Φαρισσαίων. Ibid. Gobl. et Felckm. primus, ἀσύγγνωστον τιμωρίαν καὶ βλασφημίαν. Paulo post παρετηρήσατο, sic edit. Paris. Reg. Seg. Gobl. et Angl. At Basil. Felckm. 1 et 2, παρῃτήσατο. Editio Commel., παρετήρσατο, mendose.

Gobler's and Felckmann's first read οὖν. Shortly after, the Seguier reads Φαρισσαίων. In the same place Gobler's and Felckmann's first read "the unpardonable punishment and blasphemy". A little after, "observed": so the Paris edition, the Regius, the Seguier, Gobler's and the English manuscript. But the Basel manuscript and Felckmann's first and second read παρῃτήσατο ("declined"); the Commelin edition παρετήρσατο, a misprint.

(printed under page 348)

(49) ‹anchor: ἐκ γενετῆς› · call in col 664

Gobl. et Felckm. primus, γενητῆς. Infra Regius, Seg. Basil. et Anglican., γεγεννημένου. Editi, γεγενημένου. Paulo post Gobl. et Felckm. primus, οἱ δὲ ὄχλοι.

Gobler's and Felckmann's first read γενητῆς. Below, the Regius, the Seguier, the Basel and English manuscripts read γεγεννημένου ("born"); the printed editions γεγενημένου. A little after, Gobler's and Felckmann's first read "but the crowds".

(printed under page 348)

(50) ‹anchor: τοῖς γινομένοις› · call in col 664

Seg. Gobl. et Felckm. primus, γενομένοις.

The Seguier, Gobler's and Felckmann's first read γενομένοις ("done", aorist).

(printed under page 348)

Page

running head: [PA]RS I. — HISTORICA ET DOGMATICA. 664
marginal letters: A ‹μὲν ἐλάττονος, τῆς δὲ›; B ‹δεσπότην ἔλεγε, τὸν καὶ›; C ‹ρῶνται τῷ Κυρίῳ›; D ‹νοις ὑπὸ τοῦ Κυρίου›
old-edition numerals: (none)

PG 26:665

ματα οὐκ ἔστι δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοίγειν; » οἱ δὲ νομιζόμενοι ἀδροὶ τοῦ νόμου, οἱ Φαρισαῖοι, οἱ τὰ κράσπεδα πλατύνοντες, καὶ κομπάζοντες ὡς πλέον τι τῶν ἄλλων γινώσκοντες, οὐδ' οὕτως ᾐσχύνοντο· κατὰ δὲ τὸ γεγραμμένον, ἔθυον οἱ τάλανες δαιμονίῳ καὶ οὐ Θεῷ, λέγοντες δαιμόνιον ἔχειν τὸν Κύριον, καὶ δαιμόνων εἶναι τὰ τοῦ Θεοῦ ἔργα. Ἔπασχον δὲ τοῦτο δι' οὐδὲν ἕτερον, ἢ ἵνα μόνον ἀρνήσωνται τὸν ταῦτα ποιοῦντα Θεὸν εἶναι, καὶ τοῦ Θεοῦ Υἱόν. Εἰ γὰρ τὸ ἐσθίειν καὶ τοῦ σώματος ἡ ὄψις ἐδείκνυεν αὐτὸν καὶ ἄνθρωπον, διὰ τί μὴ ἐκ τῶν ἔργων ἐθεώρουν αὐτὸν εἶναι ἐν τῷ Πατρὶ, καὶ τὸν Πατέρα ἐν αὐτῷ; Ἀλλ' οὐκ ἤθελον· μᾶλλον δὲ αὐτοὶ τὸν Βεελζεβοὺλ εἶχον ἐν ἑαυτοῖς φθεγγόμενον, ὡς ἐκ μὲν τῶν ἀνθρωπίνων ἄνθρωπον αὐτὸν μόνον ὀνομάζειν· ἐκ δὲ τῶν ἔργων, ἃ ἦν ἴδια Θεοῦ, μηκέτι Θεὸν αὐτὸν ὁμολογεῖν, ἀλλὰ τὸν ἐν αὐτοῖς Βεελζεβοὺλ ἀντ' ἐκείνου θεοποιεῖν, ἵνα σὺν αὐτῷ λοιπὸν αἰωνίως ἐν τῷ πυρὶ κολάζωνται.

words are not those of one possessed by a demon; can a demon open the eyes of the blind?” (John 10:21) But those who were reckoned the stalwarts of the law, the Pharisees, who broaden their fringes and boast as though they knew something more than the rest, were not ashamed even so; but, as it is written, the wretches sacrificed to a demon and not to God (Deut. 32:17), saying that the Lord had a demon and that the works of God were the demons’. And they suffered this for no other reason than only that they might deny that He who did these things was God and the Son of God. For if the eating and the sight of the body showed Him to be man also, why did they not perceive from the works that He was in the Father, and the Father in Him? But they would not; rather, they themselves had Beelzebub speaking within themselves, so that from the human things they named Him only man, but from the works, which were proper to God, they no longer confessed Him God, but deified instead of Him the Beelzebub who was in them, that with him they might henceforth be punished eternally in the fire.

19. Καὶ αὐτὴ δὲ ἡ τοῦ ἀναγνώσματος παρατήρησις τοιαύτην ἔμφασίν τινα παρέχειν μοι δοκεῖ, καὶ δεικνύειν εἰς αὐτὸν φθάνειν ἀμφοτέρας τὰς βλασφημίας, καὶ περὶ ἑαυτοῦ εἰρηκέναι τὸ, « Υἱὸς ἀνθρώπου, » καὶ τὸ, « Πνεῦμα· » ἵν' ἐκ τούτου μὲν τὸ σωματικὸν ἑαυτοῦ δείξῃ, ἐκ δὲ τοῦ πνεύματος τὴν πνευματικὴν ἑαυτοῦ καὶ νοητὴν καὶ ἀληθεστάτην θεότητα δηλώσῃ. Καὶ γὰρ τὸ μὲν λαβεῖν δυνάμενον συγγνώμην ἐπὶ τοῦ Υἱοῦ τοῦ ἀνθρώπου συνέταξεν, ἵνα τὸ σωματικὸν ἑαυτοῦ σημάνῃ· τὴν δὲ ἀσύγγνωστον βλασφημίαν εἰς τὸ Πνεῦμα φθάνειν δεδήλωκεν· ἵνα, πρὸς ἀντιδιαστολὴν τοῦ σωματικοῦ τοῦτο λέγων, τὴν ἑαυτοῦ θεότητα δείξῃ. Τοῦτον δὲ τὸν χαρακτῆρα καὶ ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ ἑώρακα· ὁπηνίκα, περὶ τῆς τοῦ σώματος βρώσεως διαλεγόμενος, καὶ διὰ τοῦτο πολλοὺς ἑωρακὼς τοὺς σκανδαλισθέντας, φησὶν ὁ Κύριος· « Τοῦτο ὑμᾶς σκανδαλίζει; Ἐὰν οὖν θεωρῆτε τὸν Υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα, ὅπου ἦν τὸ πρότερον; Τὸ Πνεῦμά ἐστι τὸ ζωοποιοῦν· ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν. Τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν, πνεῦμά ἐστι καὶ ζωή. » Καὶ ἐνταῦθα γὰρ ἀμφότερα περὶ ἑαυτοῦ εἴρηκε, σάρκα καὶ πνεῦμα· καὶ τὸ πνεῦμα πρὸς τὸ κατὰ σάρκα διέστειλεν, ἵνα μὴ μόνον τὸ φαινόμενον, ἀλλὰ καὶ τὸ ἀόρατον αὐτοῦ πιστεύσαντες μάθωσιν, ὅτι καὶ ἃ λέγει οὐκ ἔστι σαρκικὰ, ἀλλὰ πνευματικά. Πόσοις γὰρ ἤρκει τὸ σῶμα πρὸς βρῶσιν, ἵνα καὶ τοῦ κόσμου παντὸς τοῦτο τροφὴ γένηται; Ἀλλὰ διὰ τοῦτο τῆς εἰς

19. And the very observation of the reading seems to me to give some such indication, and to show that both blasphemies reach to Him, and that He spoke of Himself both “Son of man” and “Spirit”, in order that by the former He might show what is bodily in Himself, and by the Spirit make known His own spiritual and intelligible and most true Godhead. For He ranged the [blasphemy] that can receive pardon with the Son of man, that He might signify what is bodily in Himself; but He declared that the unpardonable blasphemy reaches to the Spirit, so that, saying this by way of distinction from the bodily, He might show His own Godhead. And this same manner I have seen also in the Gospel according to John, when, discoursing of the eating of the body, and having seen that many were scandalized on that account, the Lord says: “Does this scandalize you? What then if you behold the Son of man ascending where He was before? It is the Spirit that gives life; the flesh profits nothing. The words that I have spoken to you are spirit and life.” (John 6:62–64) For here too He spoke of both concerning Himself, flesh and spirit; and He distinguished the spirit from what is according to the flesh, in order that, believing not only what is seen of Him but also what is invisible, they might learn that what He says also is not fleshly but spiritual. For for how many would the body have sufficed as food, that it should become nourishment even for the whole world? But it is for this reason that, of the

Editors' notes and page, col. 665

Footnotes

(51) · call in col 665

Sic Regius quem sequimur. Seg., ἑαυτοῖς, omisso ἐν. Editi et alii, ἐν αὐτοῖς. Ibid. Regius, Seguer. Basil., ὥς. Editi et caeteri, ὡς. Infra Regius et Seguerianus, ἴδια Θεοῦ. Editi et alii, ἴδια τοῦ Θεοῦ.

So the Regius, which we follow. The Seguier reads "themselves", omitting "in"; the printed editions and the others "in them". In the same place the Regius, the Seguier and the Basel manuscript read ὥς; the printed editions and the rest ὡς. Below, the Regius and the Seguier read "proper to God"; the printed editions and the others "proper to the God".

(printed under page 349)

(52) · call in col 665

Basil., αἰωνίων πυρί. Anglican., αἰωνίως τῷ πυρί.

The Basel manuscript reads "with fire of the eternal [ones]"; the English manuscript "eternally with the fire".

(printed under page 349)

(53) · call in col 665

In Gobl. et Felckm. primo τινα deest. Iidem mox ἀμφοτέρας ἑαυτὸν φθάνειν, omisso εἰς. Mox Regius et Seg., περὶ αὐτοῦ. Ibid. iidem cum Gobl. et Felckm. primo, τὸ υἱὸς ἀνθρώπου, recte. In Gobleriano et Felckm. primo, τοῦ legitur ante ἀνθρώπου.

In Gobler's and Felckmann's first "some" is missing. The same shortly after read "that he reaches both", omitting "to". Shortly after, the Regius and the Seguier read "concerning him". In the same place the same, with Gobler's and Felckmann's first, read "the 'son of man'", rightly. In Gobler's and Felckmann's first "the" is read before "man".

(printed under page 349)

(54) ‹anchor: ἀληθεστάτην› · call in col 665

Regius, Seg. et Felckm. primus, ἀληθῆ.

The Regius, the Seguier and Felckmann's first read "true".

(printed under page 349)

(55) ‹anchor: τοῦτο λέγων› · call in col 665

Sic Regius et Seg. Editi, τούτου.

So the Regius and the Seguier. The printed editions read "of this".

(printed under page 349)

(56) ‹anchor: θεωρῆτε› · call in col 665

Sic Regius et Seg.; Gobl. autem et Felckm. primus, θεωρεῖτε. Mox ἀναβαίνοντα deest in Regio, Seg. Gobl. et Felckm. primo.

So the Regius and the Seguier; but Gobler's and Felckmann's first read θεωρεῖτε ("you see", indicative). Shortly after, "ascending" is missing in the Regius, the Seguier, Gobler's and Felckmann's first.

(printed under page 349)

(57) ‹anchor: καὶ πνεῦμα› · call in col 665

Iidem, σὰρξ καὶ πνεῦμα.

The same read "flesh and spirit" (nominative).

(printed under page 349)

(58) ‹anchor: ὅτι καὶ› · call in col 665

Regius et Seg., μάθωμεν. Ibid. καί deest in Gobl. et Felckm. primo. Hoc loco abutuntur heterodoxi, qui ex Athanasii verbis confici pugnant, corpus et sanguinem Christi, non reipsa, sed spiri- (continues)

The Regius and the Seguier read "we may learn". In the same place "also" is missing in Gobler's and Felckmann's first. The heterodox misuse this passage, contending that it follows from Athanasius's words that the body and blood of Christ [are], not in reality, but spiri- (continues)

(printed under page 349)

Footnotes

NOTE: Greek col 665, Latin col 666. The textual notes are called in the Greek column (665) only; the calls of (51)–(53) and of scripture notes 69–70 stand above the cropped foot. 69 · call in col 666 Joan. X, 21.

John 10:21.

70 · call in col 666 Deut. XXXII, 17.

Deuteronomy 32:17.

71 ‹anchor: vita sunt› · call in col 666 Joan. VI, 62-64.

John 6:62–64.

(printed under page 349)

Footnotes

NOTE: Latin col 667, Greek col 668. The textual notes are called in the Greek column (668) only; the calls of (59)–(64) and of scripture notes 72–73 stand above the cropped foot. Italics in the note are marked with asterisks. 72 · call in col 667 Joan. VI, 64.

John 6:64.

73 · call in col 667 Thren. IV, 20.

Lamentations 4:20.

74 ‹anchor: ista sapientia› · call in col 667 Matth. XIII, 54.

Matthew 13:54.

(printed under page 350)

PG 26:668

οὐρανοὺς ἀναβάσεως ἐμνημόνευσε τοῦ Υἱοῦ τοῦ ἀνθρώπου, ἵνα τῆς σωματικῆς ἐννοίας αὐτοὺς ἀφελκύσῃ, καὶ λοιπὸν τὴν εἰρημένην σάρκα βρῶσιν ἄνωθεν οὐράνιον, καὶ πνευματικὴν τροφὴν παρ' αὐτοῦ διδομένην μάθωσιν. « Ἃ γὰρ λελάληκα, φησὶν, ὑμῖν, πνεῦμά ἐστι καὶ ζωή· » ἴσον τῷ εἰπεῖν· Τὸ μὲν δεικνύμενον καὶ διδόμενον ὑπὲρ τῆς τοῦ κόσμου σωτηρίας ἐστὶν ἡ σὰρξ ἣν ἐγὼ φορῶ· ἀλλ' αὕτη ὑμῖν καὶ τὸ ταύτης αἷμα παρ' ἐμοῦ πνευματικῶς δοθήσεται τροφή· ὥστε πνευματικῶς ἐν ἑκάστῳ ταύτην ἀναδίδοσθαι, καὶ γίνεσθαι πᾶσι φυλακτήριον εἰς ἀνάστασιν ζωῆς αἰωνίου. Οὕτω καὶ τὴν Σαμαρεῖτιν ἀφέλκων ὁ Κύριος ἀπὸ τῶν αἰσθητῶν, Πνεῦμα εἴρηκε τὸν Θεὸν, ὑπὲρ τοῦ μηκέτι σωματικῶς αὐτὴν, ἀλλὰ πνευματικῶς διανοεῖσθαι περὶ τοῦ Θεοῦ· οὕτω καὶ ὁ προφήτης θεωρῶν τὸν Λόγον τὸν γενόμενον σάρκα εἴρηκε· « Πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος· » ἵνα μὴ ἐκ τοῦ φαινομένου νομίσῃ τις ἄνθρωπον ψιλὸν εἶναι τὸν Κύριον, ἀλλὰ καὶ Πνεῦμα ἀκούων, γινώσκῃ Θεὸν εἶναι τὸν ἐν σώματι ὄντα.

into heaven He made mention of the ascent of the Son of man, that He might draw them away from the bodily notion, and that they might learn henceforth that the flesh He had spoken of was heavenly food from above, and spiritual nourishment given by Him. “For what I have spoken to you,” He says, “is spirit and life” (John 6:64); which is as much as to say: What is shown and given for the salvation of the world is the flesh which I wear; but this, and its blood, shall be given you by Me spiritually as food, so that it is distributed spiritually in each one, and becomes for all a safeguard unto the resurrection of eternal life. So too the Lord, drawing the Samaritan woman away from the things of sense, said that God is Spirit, so that she should no longer think of God bodily, but spiritually. So too the prophet, beholding the Word made flesh, said: “The Spirit of our face, Christ the Lord” (Lam. 4:20), lest anyone, from what appears, should think the Lord a mere man, but, hearing also “Spirit”, might know that He who is in the body is God.

20. Ἑκάτερον οὖν δῆλον ἂν εἴη λοιπὸν, ὅτι ὁ τὸν Κύριον ὁρῶν τὰ περὶ ἑαυτοῦ διαλεγόμενον, ἐὰν μὲν τὰ σωματικὰ αὐτοῦ μόνον βλέπων, καὶ μὴ πιστεύων λέγοι· « Πόθεν τούτῳ ἡ σοφία αὕτη; » ἁμαρτάνει μὲν, καὶ ὡς εἰς Υἱὸν ἀνθρώπου βλασφημεῖ· ἀλλ' ὁ

20. Each, then, will henceforth be plain: that he who sees the Lord discoursing of the things concerning Himself, if, looking only at His bodily things and not believing, he should say, “Whence has this man this wisdom?” (Matt. 13:54), sins indeed, and blasphemes as against the Son of man; but he who

Editors' notes and page, col. 668

Footnotes

(59) · call in col 668

Regius et Seg., εἰς οὐρανόν.

The Regius and the Seguier read "into heaven".

(printed under page 350)

(60) · call in col 668

Gobl. et Felckm. primus, πνευματικῶς. Regius et Seg., πνευματικῶν, minus recte, ni fallor. Ibid. Regius, Seg. Gobl. et Felckm. primus, ὥστε. Editi et caeteri, ὡς.

Gobler's and Felckmann's first read "spiritually"; the Regius and the Seguier "of spiritual things", less correctly, unless I am mistaken. In the same place the Regius, the Seguier, Gobler's and Felckmann's first read ὥστε; the printed editions and the rest ὡς.

(printed under page 350)

(61) · call in col 668

Sic Regius, Seguerianus Gobl. et Felck. 1. Editi vero, ὑπὲρ τοῦ κόσμου δοθήσεται τροφή, omissis multis.

So the Regius, the Seguier, Gobler's and Felckmann's first. The printed editions read "food will be given for the world", with much omitted.

(printed under page 350)

(62) · call in col 668

Gobl. et Felckm. primus, ἐφέλκων.

Gobler's and Felckmann's first read "drawing on".

(printed under page 350)

(63) · call in col 668

Sic Regius et Seg., τόν deest in editis et aliis. Paulo post Regius et Seg., Πνεῦμα πρὸ προσώπου. Felckm. 2, Πνεῦμα προσώπων. Editi et alii, Πνεῦμα προσώπου et sic Graecus Hieremiae textus.

So the Regius and the Seguier; "the" is missing in the printed editions and the others. A little after, the Regius and the Seguier read "Spirit before the face"; Felckmann's second "Spirit of faces"; the printed editions and the others "Spirit of the face", and so the Greek text of Jeremiah [Lamentations].

(printed under page 350)

(64) · call in col 668

Sic editi et quidam cod. recte, Regius vero Seg. Gobl. et Felckm. primus, Ἐκ δὴ τούτου δῆλον ἂν εἴη λοιπὸν (λοιπόν deest in Gobl. et Felckm. primo) τοῖς πᾶσι τὸ εὐαγγελικὸν ῥητόν· ὅτι τὸν Κύριον ὁρῶν ἢ καὶ περὶ (Gobl. et Felckm. primus, ἢ τὰ περί) ἑαυτοῦ διαλεγόμενος. Mox Regius et Seg., εἰς τὰ σωματικά. Ibid. Regius, Seg. Gobl. et Felckm. primus, μόνον ἀποβλέπων, καὶ μὴ (μή deest in Regio et Seg.) προπετευόμενος λαλήσῃ· Πόθεν.

So the printed editions and some manuscripts, rightly. But the Regius, the Seguier, Gobler's and Felckmann's first read: "From this, then, the Gospel saying would henceforth be clear to all (henceforth is missing in Gobler's and Felckmann's first): that seeing the Lord, or also discoursing about (Gobler's and Felckmann's first: or the things about) himself". Shortly after, the Regius and the Seguier read "to the bodily things". In the same place the Regius, the Seguier, Gobler's and Felckmann's first read "looking only, and not (not is missing in the Regius and the Seguier) speaking rashly: Whence".

(printed under page 350)

Page

running head: [S. ATHANASII OPP. PA]RS I. — HISTORICA ET DOGMATICA. 668 (left part cropped in the image)
marginal letters: A οὐρανοὺς ἀναβάσεως ἐμνημόνευσε; B οὕτω καὶ ὁ προφήτης θεωρῶν; C (beside footnote text only); D (beside footnote text only)
old-edition numerals: (none)

PG 26:669

ὁρῶν αὐτοῦ τὰ ἔργα τὰ Πνεύματι ἁγίῳ γινόμενα, καὶ λέγων τὸν τοιαῦτα ποιοῦντα μὴ εἶναι Θεὸν καὶ τοῦ Θεοῦ Υἱὸν, ἀλλὰ τῷ Βεελζεβοὺλ αὐτὰ ἐπιγράφων, φανερῶς βλασφημεῖ, ἀρνούμενος αὐτοῦ τὴν θεότητα. Καὶ γὰρ καὶ ἐν τῷ εὐαγγελικῷ ῥητῷ, καθὰ πολλάκις εἴρηται, λέγων, « Υἱὸν ἀνθρώπου, » τὸ κατὰ σάρκα καὶ ἀνθρώπινον αὐτοῦ δείκνυσιν· ἵνα, « τὸ Πνεῦμα » λέγων, δηλώσῃ αὐτοῦ εἶναι τὸ ἅγιον Πνεῦμα, ἐν ᾧ τὰ πάντα εἰργάζετο. Ὅθεν τὰ μὲν ἔργα ποιῶν ἔλεγεν· « Εἰ ἐμοὶ μὴ πιστεύετε, κἂν τοῖς ἔργοις μου πιστεύετε, ἵνα γνῶτε, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. » Μέλλων δὲ ἑαυτὸν σωματικῶς προσφέρειν ὑπὲρ ἡμῶν, ὁπηνίκα δι' αὐτὸ τοῦτο ἀνέβη εἰς Ἱερουσαλὴμ, ἔλεγε τοῖς μαθηταῖς αὐτοῦ· « Καθεύδετε τὸ λοιπὸν, καὶ ἀναπαύεσθε· ἰδοὺ γὰρ ἤγγικεν ἡ ὥρα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν· » τὰ μὲν γὰρ ἔργα Θεὸν ἀληθινὸν αὐτὸν ἐποίει πιστεύεσθαι· ὁ δὲ θάνατος ἐδείκνυεν αὐτὸν ἀληθῶς ἔχοντα σῶμα. Διὸ εἰκότως Υἱὸν ἀνθρώπου ἔλεγε τὸν παραδιδόμενον· ὁ Λόγος γὰρ, ἀθάνατος καὶ ἄψαυστός ἐστι, καὶ αὐτοζωὴ τυγχάνει ὤν. Ἀλλ' οὔτε τούτοις ἐπίστευον οἱ Φαρισαῖοι, οὔτε ἃ ἐποίουν τούτων οἱ υἱοὶ, βλέπειν ἐβούλοντο· ὅθεν ἠρέμα πάλιν αὐτοὺς ὁ Κύριος ἐλέγχει λέγων· « Εἰ ἐν Βεελζεβοὺλ ἐγὼ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσι; Διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται· εἰ δὲ ἐν Πνεύματι Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. » Καὶ ὧδε δὲ « ἐν Πνεύματι Θεοῦ » ἔλεγεν, οὐχ ὡς ἐλάττων ὢν τοῦ Πνεύματος, οὐδὲ ὡς τοῦ Πνεύματος αὐτὰ ἐνεργοῦντος ἐν αὐτῷ, ἀλλ' ἵνα πάλιν δηλώσῃ, ὅτι αὐτὸς, Λόγος ὢν τοῦ Θεοῦ, αὐτὸς διὰ τοῦ Πνεύματος ἐνεργεῖ τὰ πάντα, καὶ διδάξῃ τοὺς ἀκούοντας, ὅτι ὅσῳ τὰ τοῦ Πνεύματος ἔργα τῷ Βεελζεβοὺλ ἀνατιθέασι, τοσούτῳ τὸν χορηγοῦντα τὸ Πνεῦμα δυσφημοῦσι· καὶ γὰρ καὶ τοῦτο λέγων, δείκνυσιν, ὅτι μὴ ἀγνοοῦντες, ἀλλ' ἑκόντες εἰς τὴν τοιαύτην ἀναπόδραστον βλασφημίαν ἑαυτοὺς περιπείρουσι. Καὶ οὐκ αἰσχύνονται· καίτοι γινώσκοντες τὰ τοιαῦτα ἔργα ὄντα τοῦ Θεοῦ, ὅτι τῷ Βεελζεβοὺλ ἀνατιθέασιν αὐτὰ οἱ παράφρονες, καὶ ἐξ ἀκαθάρτου πνεύματος ἔλεγον γίνεσθαι ταῦτα.

sees His works done by the Holy Spirit, and says that He who does such things is not God and the Son of God, but ascribes them to Beelzebub, manifestly blasphemes, denying His Godhead. For in the Gospel saying too, as has often been said, when He says “Son of man” He shows what is according to the flesh and human in Him; so that, saying “the Spirit”, He might make known that the Holy Spirit is His, in whom He wrought all things. Hence, when doing the works, He said: “If you do not believe Me, at least believe My works, that you may know that I am in the Father, and the Father in Me” (John 10:38). But when He was about to offer Himself bodily for us, at the time when He went up to Jerusalem for this very purpose, He said to His disciples: “Sleep now, and take your rest; for behold, the hour is at hand, and the Son of man is delivered into the hands of sinners” (Matt. 26:45). For the works made Him to be believed true God, while the death showed Him truly to have a body. Therefore He fittingly called him who was delivered up the Son of man; for the Word is immortal and intangible, and is Life itself. But the Pharisees neither believed these things, nor would they look at what their own sons were doing; whence the Lord again gently refutes them, saying: “If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you” (Luke 11:19–20). And here too He said “by the Spirit of God”, not as being less than the Spirit, nor as though the Spirit worked these things in Him, but that He might again make known that He Himself, being the Word of God, Himself works all things through the Spirit, and might teach His hearers that, in so far as they ascribe the works of the Spirit to Beelzebub, so far do they revile Him who supplies the Spirit. For in saying this too He shows that it is not in ignorance but willingly that they impale themselves on such an inescapable blasphemy. And they are not ashamed: although they know that such works are God’s, these madmen ascribe them to Beelzebub, and said that these things were done by an unclean spirit.

Editors' notes and page, col. 669

Footnotes

(65) · call in col 669

Βλασφημεῖ, ἀρνούμενος αὐτοῦ. Sic Gobl. et Felckm. 1 omissis multis ob repetitam vocem βλασφημεῖ. Ibid. Regius et Seg., ἂν δὲ ὁρῶν. Basil., ἀλλ' ὁρῶν, alii et editi, ἀλλ' ὁ ὁρῶν. Mox et Regius et Seg., γινόμενα λέγῃ τὸν ταῦτα, et paulo post iidem, καὶ Υἱὸν Θεοῦ. Mox ii ipsi, ἐπιγράφει.

"Blasphemes, denying him": so Gobler's and Felckmann's first, with much omitted because the word "blasphemes" is repeated. In the same place the Regius and the Seguier read "but if seeing"; the Basel manuscript "but seeing"; the others and the printed editions "but he who sees". Shortly after, the Regius and the Seguier read "says that he who [does] these things [are] done", and a little after the same read "and Son of God". Shortly after, the same read "ascribes".

(printed under page 351)

(66) · call in col 669

Regius et Seg. soli, καθώς. Mox in iisdem post ἀνθρώπου deest εἶναι, quae vox in editis legebatur. Paulo post Basil., ἑαυτοῦ δείκνυσι. Ibid. in editis legitur ἵνα δέ, sed particula δέ deest in Regio et Seg., et superflua est. Infra Regius et Seg., quos sequimur, εἰργάζετο. Editi et alii, εἰργάσατο. Paulo post Regius, πιστεύητε. Ibid. μου post ἔργοις deerat in editis, sed habetur in Regio et Seg. Ibid. Seg., πιστεύητε.

The Regius and the Seguier alone read "just as". Shortly after, in the same, after "of man", "to be" is missing, a word read in the printed editions. A little after, the Basel manuscript reads "shows of himself". In the same place the printed editions read "but in order that", but the particle "but" is missing in the Regius and the Seguier, and is superfluous. Below, the Regius and the Seguier, which we follow, read "he was working"; the printed editions and the others "he worked". A little after, the Regius reads πιστεύητε. In the same place "my" after "works" was missing in the printed editions, but stands in the Regius and the Seguier. In the same place the Seguier reads πιστεύητε.

(printed under page 351)

(67) · call in col 669

Anglicanus, αὐτοῦ. Idem mox post ὁπηνίκα habet καί. Paulo post Regius, Seg. Gobl. et Felc. primus, ἔλεγε κατιδίαν τοῖς μαθηταῖς, omisso αὐτοῦ. Ibid. Regius, Seg. Editio Commel. et alii quidam codices καθεύδετε, et ita legitur in Graeco Evangelii textu. Edit. Paris. Gobl. et Felck. 1, καθεύδεστε. Ibid. τό deest in Regio, Seg. et Basil. In aliis et in editis legitur.

The English manuscript reads "of him". The same shortly after has "and" after "when". A little after, the Regius, the Seguier, Gobler's and Felckmann's first read "he said privately to the disciples", omitting "his". In the same place the Regius, the Seguier, the Commelin edition and some other manuscripts read καθεύδετε ("sleep"), and so it is read in the Greek text of the Gospel; the Paris edition, Gobler's and Felckmann's first καθεύδεστε. In the same place "the" is missing in the Regius, the Seguier and the Basel manuscript; it is read in the others and in the printed editions.

(printed under page 351)

(68) · call in col 669

Sic Regius et Seg. In aliis et editis ἄν deest. Mox edit. Paris. Reg. Seg. et Anglican., οἱ Φαρισαῖοι (sed Seg. de more Φαρισσαῖοι), et ita legit Nannius. Editio Commel., οἱ Ἰουδαῖοι. Mox Regius et Seg. quos sequi visum est, οἱ υἱοί. Alii et editi, οἱ λαοί.

So the Regius and the Seguier; in the others and the printed editions ἄν is missing. Shortly after, the Paris edition, the Regius, the Seguier and the English manuscript read "the Pharisees" (but the Seguier, as usual, Φαρισσαῖοι), and so Nannius read. The Commelin edition reads "the Jews". Shortly after, the Regius and the Seguier, which it seemed best to follow, read "the sons"; the others and the printed editions "the peoples".

(printed under page 351)

(69) ‹anchor: Καὶ ὧδε› · call in col 669

Καί deest in Regio et Seg. In aliis et editis legitur.

"And" is missing in the Regius and the Seguier; it is read in the others and in the printed editions.

(printed under page 351)

(70) ‹anchor: ἐνεργοῦντος ἐν αὐτῷ› · call in col 669

Regius et Seg. soli, αὐτῷ ἐνεργοῦντος, omisso ἐν αὐτῷ.

The Regius and the Seguier alone read "working them", omitting "in him".

(printed under page 351)

(71) ‹anchor: καὶ διδάξῃ› · call in col 669

Anglicanus, διδάξει.

The English manuscript reads διδάξει ("will teach").

(printed under page 351)

(72) ‹anchor: δυσφημοῦσι› · call in col 669

Haec, τοσούτῳ τὸν χορηγοῦντα δυσφημοῦσι, desunt in Basil. Mox Regius et Seg., καὶ γὰρ καὶ τοῦτο. In editis et reliquis καί postremum deest.

These words, "so much the more do they revile him who supplies", are missing in the Basel manuscript. Shortly after, the Regius and the Seguier read "for indeed also this". In the printed editions and the rest the last "also" is missing.

(printed under page 351)

(73) ‹anchor: οὐκ αἰσχύνονται› · call in col 669

Regius, αἰσχύνοντο perperam.

The Regius reads αἰσχύνοντο, wrongly.

(printed under page 351)

(74) ‹anchor: ἔργα ὄντα› · call in col 669

Ὄντα deest in Regio, Seg. Gobl. et Felckm. primo. In editis et aliis legitur. Mox Regius, ἀνετίθεσαν αὐτά, Seg., ἀνετίθεσαν αὐτῷ. Editi et reliqui, ἀνατιθέασιν αὐτά.

"Being" is missing in the Regius, the Seguier, Gobler's and Felckmann's first; it is read in the printed editions and the others. Shortly after, the Regius reads "they ascribed them"; the Seguier "they ascribed to him"; the printed editions and the rest "they ascribe them".

(printed under page 351)

Footnotes

NOTE: Greek col 669, Latin col 670. The textual notes are called in the Greek column (669) only; the calls of (65)–(68) and of scripture notes 75–76 stand above the cropped foot. 75 · call in col 670 Joan. X, 38.

John 10:38.

76 · call in col 670 Matth. XXVI, 45.

Matthew 26:45.

77 ‹anchor: regnum Dei› · call in col 670 Luc. XI, 19, 20.

Luke 11:19–20.

(printed under page 351)

Footnotes

NOTE: Latin col 671, Greek col 672. The textual notes are called in the Greek column (672) only; the calls of (75)–(79) and of scripture note 78 stand above the cropped foot. 78 · call in col 671 Exod. IV, 11.

Exodus 4:11.

79 ‹anchor: coelum et terram› · call in col 671 Gen. I, 1.

Genesis 1:1.

80 ‹anchor: fecit Deus hominem› · call in col 671 ibid. 27.

Ibid. [Genesis 1:]27.

81 ‹anchor: omnis carnis› · call in col 671 Daniel. XIV, 4.

Daniel 14:4 [Bel and the Dragon 5].

(printed under page 352)

Page

other: facing Latin version, not set. The two full-width Greek lines at the foot (σύγκρισιν τῷ Θεῷ … ἀρνήσωνται τὴν τοῦ…) belong to Greek column 672 and are set there.

PG 26:672

21. Πῶς οὖν, ταῦτα τολμῶντες, ἔτι δύνανται τοὺς Ἕλληνας αἰτιᾶσθαι, πλάττοντας εἴδωλα, καὶ θεοὺς ὀνομάζοντας αὐτά; Ὅμοια γὰρ καὶ τὰ αὐτῶν τῆς ἐκείνων μανίας· ἢ τάχα καὶ μείζονα τὰ τούτων τολμήματα τυγχάνει ὄντα· ὅτι, καίπερ νόμον περὶ τούτου λαβόντες, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἠτίμασαν. Τί δὲ τοιαῦτα βλασφημοῦντες ποιήσουσιν, ὅταν ἀναγινώσκωσι τὸν προφήτην Ἠσαΐαν, καὶ ἀκούσωσι, τὰ σημεῖα τῆς τοῦ Χριστοῦ παρουσίας εἶναι τυφλῶν ἀνάβλεψιν, χωλῶν περίπατον, ἀλάλων λαλιὰν, νεκρῶν ἀνάστασιν, λεπρῶν θεραπείαν, καὶ κωφῶν ἀκοῆς ἄνοιξιν; ἆρα γὰρ καὶ τούτων τίνα θελήσουσιν εἶναι τὸν ποιητήν; Τὸν μὲν γὰρ Θεὸν λέγοντες, ἑαυτοὺς διελέγξουσιν ἀσεβήσαντας εἰς τὸν Κύριον· ἃ γὰρ ὁ προφήτης προβλέπων εἴρηκε, ταῦτα παρὼν αὐτὸς ὁ Κύριος πεποίηκεν· ἐὰν δὲ, ὡς προπετείᾳ προληφθέντες, τολμήσωσιν εἰπεῖν κἀκεῖνα ἐν τῷ Βεελζεβοὺλ γίνεσθαι, φοβοῦμαι μὴ, κατ' ὀλίγον ἐν ἀσεβε⟨ί⟩ᾳ προκόπτοντες, καὶ ἀναγινώσκοντες· « Τίς ἔδωκε στόμα ἀνθρώπῳ; Καὶ τίς ἐποίησε δύσκωφον καὶ κωφὸν, βλέποντα καὶ τυφλόν; » καὶ τὰ ὅμοια τούτοις, μανέντες πάλιν εἴπωσι τοῦ Βεελζεβοὺλ εἶναι καὶ ταύτας τὰς φωνάς. Ὧ γὰρ τὴν τοῦ ἀναβλέπειν χάριν διδόασι, τούτῳ καὶ τὴν τοῦ μὴ βλέπειν αἰτίαν αὐτοὺς ἀνάγκη διδόναι· ἀμφότερα γὰρ τὸν αὐτὸν ποιεῖν εἴρηκεν ὁ Λόγος. Πάντως δὲ τοῦτο λέγοντες, φρονήσουσί ποτε καὶ δημιουργὸν εἶναι τὸν Βεελζεβοὺλ τῆς ἀνθρωπίνης φύσεως· τοῦ γὰρ ποιοῦντός ἐστιν ἔχειν καὶ τὴν τῶν γινομένων ἐξουσίαν. Τοῦ γὰρ Μωϋσέως εἰρηκότος· « Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· » καὶ, « ἐν εἰκόνι Θεοῦ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον· » καὶ Δανιὴλ παῤῥησιάζεται τῷ Δαρείῳ λέγων· « Οὐ σέβομαι εἴδωλα χειροποίητα, ἀλλὰ ζῶντα Θεὸν τὸν κτίσαντα τὸν οὐρανὸν καὶ τὴν γῆν, καὶ ἔχοντα πάσης σαρκὸς κυρείαν· » εἰ μὴ ἄρα πάλιν μεταβαλλόμενοι λέγοιεν τὸ μὲν μὴ βλέπειν καὶ χωλεύειν, καὶ τὰ ἄλλα πάθη ἐξ ἐπιτιμίας τοῦ δημιουργοῦ γίνεσθαι· τὴν δὲ λύσιν τούτων καὶ τὴν εἰς τοὺς πάσχοντας εὐεργεσίαν τὸν Βεελζεβοὺλ ἐργάζεσθαι. Ἀλλὰ τοῦτο κἂν ἐξετάζειν, λίαν εὐηθές ἐστι. Μαινομένων γὰρ καὶ πλέον παρεξεστηκότων ἐστὶν ἡ τοιαύτη μετὰ ἀσεβείας μωρολογία· ὅτι μηδὲ τὰ κρείττονα κατὰ σύγκρισιν τῷ Θεῷ, ἀλλὰ τῷ Βεελζεβοὺλ διδόασιν οἱ παράφρονες. Καὶ γὰρ οὐ μέλει τούτοις λυμαίνεσθαι τῶν θείων Γραφῶν τὰ δόγματα, ἵνα μόνον ἀρνήσωνται τὴν τοῦ Χριστοῦ παρουσίαν.

21. How then, daring these things, can they still accuse the Greeks of fashioning idols and calling them gods? For their deeds are like the madness of those; or perhaps the audacities of these are even greater, since, though they had received a law about this, they dishonoured God through the transgression of the law. And what will those who blaspheme thus do, when they read the prophet Isaiah and hear that the signs of the coming of Christ are sight for the blind, walking for the lame, speech for the dumb, resurrection for the dead, healing for lepers, and the opening of hearing for the deaf? Whom, pray, will they have to be the maker of these things too? For if they say God, they will convict themselves of having acted impiously towards the Lord, for what the prophet, foreseeing, spoke, the Lord Himself, being present, has done. But if, overtaken by rashness, they dare to say that those things too came about by Beelzebub, I fear lest, advancing little by little in impiety, and reading, “Who gave a mouth to man? And who made the hard of hearing and the deaf, the seeing and the blind?” (Exod. 4:11), and the like, they may in their madness say again that these words too are Beelzebub’s. For to him to whom they give the grace of recovering sight, they must needs give also the cause of not seeing; for the Word has said that the same One does both. And certainly, saying this, they will at some time think that Beelzebub is also the creator of human nature; for it belongs to the maker to have authority also over the things that come to be. For Moses said, “In the beginning God made the heaven and the earth” (Gen. 1:1), and, “In the image of God God made man” (Gen. 1:27); and Daniel speaks boldly to Darius, saying, “I do not worship idols made with hands, but the living God, who created the heaven and the earth, and has lordship over all flesh” (Dan. 14:4); unless, changing again, they should say that not seeing and being lame and the other afflictions come from the creator’s rebuke, but that the release from them and the benefit to the sufferers is wrought by Beelzebub. But even to examine this is altogether foolish. For such silly talk joined with impiety belongs to men who are mad and beyond themselves, since these senseless ones give even the better things, by comparison, not to God but to Beelzebub. For they do not care to corrupt the doctrines of the divine Scriptures, if only they may deny the coming of Christ.

Editors' notes and page, col. 672

Footnotes

(75) · call in col 672

Regius, Seg. Basil. et Felckm. 2, τοιαῦτα. Alii et editi, ταῦτα. Mox Regius et Seg., πλάττοντες. Sed in postremo correctum est πλάττοντας. Paulo post Seg., ὀνομάζοντες, sed correctum ὀνομάζοντας.

The Regius, the Seguier, the Basel manuscript and Felckmann's second read "such things"; the others and the printed editions "these things". Shortly after, the Regius and the Seguier read πλάττοντες ("fashioning", nominative); but in the latter it has been corrected to πλάττοντας. A little after, the Seguier reads ὀνομάζοντες, but corrected to ὀνομάζοντας ("naming").

(printed under page 352)

(76) · call in col 672

Gobl. et Felckm. primus, ἀνάστασιν, καὶ τὰ λοιπά; Ἆρα γὰρ καί. Ibidem post θεραπείαν deest καί in Regio et Seg.

Gobler's and Felckmann's first read "resurrection, and the rest; for then also". In the same place, after "healing", "and" is missing in the Regius and the Seguier.

(printed under page 352)

(77) · call in col 672

Regius et Seg. soli, βλέπων. Mox Reg. Seg. et Felckman. 1 et 2 post πεποίηκε habent ἄν pro ἐάν.

The Regius and the Seguier alone read "seeing". Shortly after, the Regius, the Seguier and Felckmann's first and second have ἄν for ἐάν after "has made".

(printed under page 352)

(78) · call in col 672

Regius et Seg., λέγεσθαι. Gobl. et Felckm. primus, γίνεσθαι λέγεσθαι. Editi et alii rectius γίνεσθαι tantum.

The Regius and the Seguier read "to be said"; Gobler's and Felckmann's first "to be done, to be said". The printed editions and the others, more correctly, "to be done" only.

(printed under page 352)

(79) · call in col 672

Καὶ βλέποντα Reg. et Seg.

The Regius and the Seguier read "and seeing".

(printed under page 352)

(80) ‹anchor: τοῦ γὰρ› · call in col 672

Seg. Gobl. et Felck. primus, τοῦτο γάρ, minus recte. Mox Reg. Seg. Gobl. et Felck. 1, γενομένων. Editi et caeteri, γινομένων.

The Seguier, Gobler's and Felckmann's first read "for this", less correctly. Shortly after, the Regius, the Seguier, Gobler's and Felckmann's first read γενομένων ("made", aorist); the printed editions and the rest γινομένων.

(printed under page 352)

(81) ‹anchor: Δαρείῳ λέγων› · call in col 672

Goblerian. et Felckm. primus, φησίν pro λέγων.

Gobler's and Felckmann's first read "he says" for "saying".

(printed under page 352)

(82) ‹anchor: σαρκὸς κυρείαν› · call in col 672

Regius et Seg., κυρία. Paulo post Seg. non habet μέν.

The Regius and the Seguier read κυρία. A little after, the Seguier does not have μέν.

(printed under page 352)

(83) ‹anchor: εὐηθές ἐστι› · call in col 672

Gobl. et Felckm. primus sic habent hunc locum: εὐηθές ἐστιν. Ἡ τοιαύτη γὰρ μετὰ ἀσεβείας: [the note ends at the page foot; it may run on to the next page]

Gobler's and Felckmann's first have this passage thus: "it is foolish. For such [babbling] with impiety:"

(printed under page 352)

Page

running head: [S. ATHANASII OPP. PA]RS I. — HISTORICA ET DOGMATICA. 672 (left part cropped in the image)
marginal letters: A 21. Πῶς οὖν, ταῦτα τολμῶντες; B πων εἴρηκε, ταῦτα παρὼν; C τός ἐστιν ἔχειν καὶ τὴν τῶν γινομένων; D (beside footnote text only)
old-edition numerals: (none)

PG 26:673

22. Ἔδει δὲ τοὺς πονηροὺς ἢ μηδὲ ἐκ τῶν σωματικῶν ἐξουθενεῖν αὐτοὺς ὡς ἄνθρωπον τὸν Κύριον, ἢ δηλονότι καὶ ἐκ τῶν ἔργων Θεὸν αὐτὸν ὁμολογεῖν ἀληθινόν. Ἀλλὰ πάντα διεστραμμένως ἔπραττον· ἄνθρωπον μὲν βλέποντες, ὡς ἀνθρώπῳ ἐλοιδοροῦντο· ἔργα δὲ θεϊκὰ θεωροῦντες, ἠρνοῦντο τὴν θεότητα, καὶ προσέτρεχον τῷ διαβόλῳ, οἰόμενοι, ὅτι, ταῦτα τολμῶντες, διαδρᾶναι δυνήσονται, ὥστε μὴ κριθῆναι παρ' αὐτοῦ τοῦ ὑβριζομένου παρ' αὐτῶν Λόγου. Οἱ μὲν οὖν ἐπαοιδοὶ, καὶ μάγοι, καὶ φαρμακοὶ τοῦ Φαραὼ, καίτοι πλεῖστα ἐπιχειρήσαντες, ὅμως βλέποντες τὰ διὰ Μωσέως σημεῖα, καθυφῆκαν, καὶ νῶτα δεδώκασι, λέγοντες δάκτυλον εἶναι Θεοῦ τὸν ταῦτα ποιοῦντα· οἱ δὲ Φαρισαῖοι καὶ οἱ γραμματεῖς, ὅλην τὴν χεῖρα τοῦ Θεοῦ βλέποντες ἐργαζομένην, καὶ πλείονα καὶ μείζονα θεωροῦντες ἐκείνων τὰ δι' αὐτοῦ τοῦ Σωτῆρος γινόμενα, τὸν Βεελζεβοὺλ ἔλεγον ταῦτα ποιεῖν, ὃν καὶ οἱ μάγοι, καίτοι ἴδιον αὐτῶν ὄντα, ὅμως ὡμολόγουν μὴ δύνασθαι μηδὲ τὰ τούτων ἐλάττονα ποιεῖν. Τίς οὖν ὑπερβολὴ τῆς τούτων μανίας εἰπεῖν; ἢ τίς, ὡς εἴρηκεν ὁ προφήτης, ὁμοιῶσαί τι ταῖς τούτων ἀσεβείαις δυνήσεται; Ἐδικαίωσαν γὰρ ἐξ ἑαυτῶν καὶ Σοδομίτας· καὶ νενικήκασι μὲν τὴν Ἑλλήνων ἀγνωσίαν, ὑπερβάλλουσι δὲ καὶ τῶν μάγων τοῦ Φαραὼ τὴν ἀλογίαν, καὶ πρὸς μόνους τοὺς Ἀρειομανίτας ἔχουσι τὴν σύγκρισιν, ἀλλήλοις εἰς τὴν αὐτὴν ἀσέβειαν συμπίπτοντες. Ἰουδαῖοι μὲν γὰρ βλέποντες διὰ τοῦ Υἱοῦ τὰ τοῦ Πατρὸς ἔργα, τῷ Βεελζεβοὺλ ἀνατιθέασιν αὐτά· Ἀρειανοὶ δὲ, καὶ αὐτοὶ τὰ αὐτὰ βλέποντες ἔργα, τοῖς κτίσμασι συναριθμοῦσι τὸν ταῦτα ποιοῦντα Κύριον, φάσκοντες ἐξ οὐκ ὄντων αὐτὸν εἶναι· καὶ, οὐκ ἦν, πρὶν γένηται. Καὶ οἱ μὲν Φαρισαῖοι θεωροῦντες τὸν Κύριον ἐν σώματι διεγόγγυζον λέγοντες· « Διὰ τί σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν; » οἱ δὲ Χριστομάχοι, βλέποντες αὐτὸν πάσχοντα καὶ κοιμώμενον, βλασφημοῦσι λέγοντες· Ὁ ταῦτα ὑπομένων οὐ δύναται Θεὸς ἀληθινὸς καὶ ὁμοούσιος εἶναι τοῦ Πατρός. Καὶ ὅλως ἄν τις ἐξετάζειν ἐκ παραλλήλου βούλοιτο τὰς ἀμφοτέρων κακονοίας, εὑρήσει, καθὰ προεῖπον, εἰς τὴν κοιλάδα τῆς ἀλυκῆς παροινίας συμπίπτοντας αὐτοὺς ἀλλήλοις.

22. But the wicked men ought either not to have despised the Lord as a man on account of the bodily things, or else plainly to have confessed Him true God on account of the works also. But they did everything perversely: seeing a man, they reviled Him as a man; but beholding divine works, they denied the Godhead and ran to the devil, supposing that by daring these things they would be able to escape, so as not to be judged by the very Word whom they insulted. Now the enchanters and magicians and sorcerers of Pharaoh, though they had attempted a great deal, yet, seeing the signs wrought through Moses, gave way and turned their backs, saying that He who did these things was the finger of God (Exod. 8:19); but the Pharisees and the scribes, seeing the whole hand of God at work, and beholding things more and greater than those done through the Saviour Himself, said that Beelzebub did them, whom even the magicians, though he was their own, confessed unable to do even things less than these. What excess, then, of these men’s madness can one name? Or who, as the prophet said, will be able to liken anything to their impieties? For they have justified even the Sodomites in comparison with themselves; and they have surpassed the ignorance of the Greeks, and they outdo even the senselessness of the magicians of Pharaoh, and they bear comparison only with the Ario-maniacs, falling together with one another into the same impiety. For the Jews, seeing the works of the Father done through the Son, ascribe them to Beelzebub; and the Arians, themselves too seeing the same works, number with the creatures the Lord who does them, saying that He is from things that were not, and that He was not before He came to be. And the Pharisees, beholding the Lord in the body, murmured, saying, “Why do you, being a man, make yourself God?” (John 10:33); while the fighters against Christ, seeing Him suffer and sleep, blaspheme, saying: He who undergoes these things cannot be true God and consubstantial with the Father. And in short, if anyone should wish to examine side by side the ill-mindedness of both, he will find, as I said before, that they fall in together with one another into the valley of the salt of drunken folly (cf. Gen. 14:8).

Editors' notes and page, col. 673

Footnotes

(84) · call in col 673

Sic edit. Paris. Reg. Seg. Gobl. et Felckm. primus. Edit. vero Commel., mendose, ἐξασθενεῖν. Paulo post Regius, Seg. Anglic. Gobl. et Felckm. primus, δηλονότι. Editi vero, δῆλον ὅτι. Mox αὐτόν abest ab Anglicano solo.

So the Paris edition, the Regius, the Seguier, Gobler's and Felckmann's first. The Commelin edition, by a misprint, reads ἐξασθενεῖν. A little after, the Regius, the Seguier, the English manuscript, Gobler's and Felckmann's first read δηλονότι ("evidently") as one word; the printed editions δῆλον ὅτι. Shortly after, "him" is absent from the English manuscript alone.

(printed under page 353)

(85) · call in col 673

Editio Commel., Μωϋσέως.

The Commelin edition reads Μωϋσέως.

(printed under page 353)

(86) · call in col 673

Editi, αὐτοῦ Χριστοῦ τοῦ Σωτῆρος. Sed Χριστοῦ deest in omnibus manuscript., excepto Basil. Mox τόν deest in Regio.

The printed editions read "of Christ himself the Saviour". But "Christ" is missing in all the manuscripts except the Basel. Shortly after, "the" is missing in the Regius.

(printed under page 353)

(87) · call in col 673

Sic Regius, Seg. et Basil. Editi vero, μηδὲ τὰ τούτων ἐλάττονα δύνασθαι ποιεῖν. Infra Regius et Seguer., ἥτις. Mox in iisdem τι deest post ὁμοιῶσαι.

So the Regius, the Seguier and the Basel manuscript. The printed editions read "not even to be able to do the things less than these". Below, the Regius and the Seguier read "which". Shortly after, in the same, "anything" is missing after "to liken".

(printed under page 353)

(88) · call in col 673

Regius, Seg. Goblerian. et Felckm. primus, ἐξ αὐτῶν. Editi et alii, ἐξ ἑαυτῶν. Mox καί deest in Gobl. et Felckm. primo.

The Regius, the Seguier, Gobler's and Felckmann's first read "from them"; the printed editions and the others "from themselves". Shortly after, "and" is missing in Gobler's and Felckmann's first.

(printed under page 353)

(89) ‹anchor: πρὸς μόνους› · call in col 673

Regius et Seg., μοναχούς, perperam. Mox Reg. Seg. Gobl. et Felckm. primus, εἰς τὴν αὐτήν, rectius quam editi, εἰς τὴν τοιαύτην.

The Regius and the Seguier read "monks", wrongly. Shortly after, the Regius, the Seguier, Gobler's and Felckmann's first read "into the same", more correctly than the printed editions, "into such".

(printed under page 353)

(90) ‹anchor: ἀνατιθέασιν› · call in col 673

Regius et Seg., ἀνετίθεσαν. Reliqui et editi, ἀνατιθέασιν. Mox Reg. Seg. Basil. Gobl. et Felc. primus, αὐτοὶ τοιαῦτα βλέποντες. Editi et alii, αὐτοὶ τὰ αὐτὰ βλέποντες. Paulo post Reg. et Seg. soli, τὸν τοιαῦτα ποιοῦντα.

The Regius and the Seguier read "they ascribed"; the rest and the printed editions "they ascribe". Shortly after, the Regius, the Seguier, the Basel manuscript, Gobler's and Felckmann's first read "they themselves seeing such things"; the printed editions and the others "they themselves seeing the same things". A little after, the Regius and the Seguier alone read "him who does such things".

(printed under page 353)

(91) ‹anchor: σεαυτὸν› · call in col 673

Sic Regius, Seg. Gobl. Felckm. primus et edit. Paris. Editio Commel. et alii, ἑαυτόν.

So the Regius, the Seguier, Gobler's, Felckmann's first and the Paris edition. The Commelin edition and the others read ἑαυτόν.

(printed under page 353)

(92) ‹anchor: ἀληθινὸς› · call in col 673

Sic Seg. solus, quem tamen sequi visum est. Alii omnes et editi, Υἱὸς ἀληθινός. Mox editi, καὶ Υἱὸς ὁμοούσιος. Sed vox Υἱός deest in Regio, Seg. Anglic. Gobl. Felck. 1 et 2. Mox Reg. et Seg., ὅμως pro ὅλως minus recte.

So the Seguier alone, which nevertheless it seemed best to follow. All the others and the printed editions read "true Son". Shortly after, the printed editions read "and consubstantial Son"; but the word "Son" is missing in the Regius, the Seguier, the English manuscript, Gobler's and Felckmann's first and second. Shortly after, the Regius and the Seguier read "nevertheless" for "altogether", less correctly.

(printed under page 353)

(93) ‹anchor: ἀλυχῆς παροινίας› · call in col 673

Regius et Seg. soli, παρανοίας.

The Regius and the Seguier alone read "of madness".

(printed under page 353)

Footnotes

NOTE: Greek col 673, Latin col 674. The textual notes are called in the Greek column (673) only; the calls of (84)–(88) and of scripture note 82 stand above the cropped foot. Note (83), begun on page 352 (fn_p352.md, flagged there as possibly running on), does continue here. 82 · call in col 674 Exod. VIII, 19.

Exodus 8:19.

83 ‹anchor: teipsum Deum› · call in col 674 Joan. X, 33.

John 10:33.

84 ‹anchor: amarae stultitiae› · call in col 674 Gen. XIV, 8.

Genesis 14:8.

(printed under page 353)

Footnotes

NOTE: Latin col 675, Greek col 676. The textual notes are called in the Greek column (676) only; the calls of (94)–(98) and of scripture notes 85–89 stand above the cropped foot. The letter ends on this page (closing rule below the notes). 85 · call in col 675 Matth. XII, 32.

Matthew 12:32.

86 · call in col 675 Joan. XIV, 6.

John 14:6.

87 · call in col 675 Matth. XI, 28.

Matthew 11:28.

88 · call in col 675 Joan. I, 1, 14.

John 1:1, 14.

89 · call in col 675 Matth. XXV, 46.

Matthew 25:46.

90 ‹anchor: manipulos suos› · call in col 675 Psal. CXXV, 6.

Psalm 125 (126):6.

(printed under page 354)

Page

other: facing Latin version, not set
running head: 675 S. ATHANASII OPP. PARS I. — HISTO[RICA] (cut at image edge)
marginal letters: A ‹23. Quapropter tam illis›; B ‹illud, « In principio erat›; C (beside the full-width line area, Greek side)
old-edition numerals: 571 after ‹Restat tibi› (Latin column)

PG 26:676

23. Διὰ τοῦτο γὰρ κἀκείνοις καὶ τούτοις ἀσύγγνωστον ἔσεσθαι τὴν ἐπὶ τοῖς τοιούτοις τιμωρίαν ὁ Κύριος ἀπεφήνατο λέγων· « Ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐν τῷ μέλλοντι. » Καὶ εἰκότως γε· ὁ γὰρ ἀρνούμενος τὸν Υἱὸν, τίνα παρακαλῶν, ἱλασμὸν δυνήσεται ἔχειν; ἢ ποίαν ζωὴν, ἢ ἀνάπαυσιν προσδοκήσει, ὁ ἀπωσάμενος τὸν λέγοντα· « Ἐγώ εἰμι ἡ ζωή; » καὶ, « Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς; » Τούτων δὲ οὕτω διδόντων δίκας, δῆλον ἂν εἴη, ὡς οἱ εὐσεβοῦντες εἰς τὸν Χριστὸν, καὶ τὸ κατὰ σάρκα καὶ τὸ κατὰ Πνεῦμα προσκυνοῦντες αὐτοῦ, καὶ μήτε Υἱὸν Θεοῦ αὐτὸν ἀγνοοῦντες, μήτε ὅτι καὶ Υἱὸς ἀνθρώπου γέγονεν ἀρνούμενοι· ἀλλὰ καὶ πιστεύοντες, ὅτι « Ἐν ἀρχῇ ἦν ὁ Λόγος, » καὶ, « ὁ Λόγος σὰρξ ἐγένετο, » βασιλεύσουσιν αἰωνίως ἐν τοῖς οὐρανοῖς κατὰ τὰς ἁγίας ἐπαγγελίας αὐτοῦ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ λέγοντος· « Ἀπελεύσονται μὲν ἐκεῖνοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. » Ταῦτά σοι συντόμως, ἐξ ὧν ἔμαθον, ἔγραψα. Σὺ δὲ μὴ ὡς τελείαν διδασκαλίαν, ἀλλὰ μόνην ἀφορμὴν ταῦτα παρ' ἐμοῦ λάμβανε· καὶ λοιπὸν σαυτῷ τὴν ἀκριβεστέραν διάνοιαν ἔκ τε τοῦ εὐαγγελικοῦ ῥητοῦ καὶ τῶν Ψαλμῶν ἀναλαμβάνων, δέσμευε τὰ τῆς ἀληθείας δράγματα· ἵνα καὶ, σοῦ ταῦτα φέροντος, εἴπωσιν οἱ λέγοντες· « Ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα αὐτῶν, » ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

23. For this reason the Lord declared that for those and for these alike the punishment for such things will be unpardonable, saying: "Whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age, nor in the one to come" (Matt. 12:32). And rightly so; for he who denies the Son, whom will he call upon, so as to be able to have propitiation? Or what life or rest will he look for, he who has thrust away Him Who says, "I am the life" (John 14:6), and, "Come to Me, all you who labour and are burdened, and I will give you rest" (Matt. 11:28)? But since these pay the penalty in this way, it would be plain that those who are devout towards Christ, and worship both what is according to the flesh and what is according to the Spirit in Him, and who neither fail to know that He is Son of God, nor deny that He has also become Son of man, but who also believe that "In the beginning was the Word," and, "The Word became flesh" (John 1:1, 14), will reign eternally in the heavens, according to the holy promises of the Lord and our Saviour Jesus Christ Himself, Who says: "Those will go away into eternal punishment, but the righteous into eternal life" (Matt. 25:46). These things I have written to you briefly, out of what I have learned. Do you take them from me not as a complete teaching, but only as a starting-point; and for the rest, taking up for yourself the more exact sense from the Gospel saying and from the Psalms, bind up the sheaves of the truth, so that, as you carry them, those who say may say: "But coming they shall come with exultation, carrying their sheaves" (Ps. 125:6), in Christ Jesus our Lord, through Whom and with Whom to the Father, together with the Holy Spirit, be the glory and the might, unto the ages of ages. Amen.

Editors' notes and page, col. 676

Footnotes

(94) · call in col 676

Gobl. et Felckm. primus, mendose, κἀκείνους, καὶ τούτους.

Gobler's and Felckmann's first read, by a corruption, "both those and these".

(printed under page 354)

(95) · call in col 676

Gobl. et Felckm. primus, ἐν τῷ νῦν αἰῶνι. Mox Reg. Seg. Gobl. et Felckm. primus, ὁ γὰρ ἀρνούμενος. In editis γάρ deest.

Gobler's and Felckmann's first read "in the present age". Shortly after, the Regius, the Seguier, Gobler's and Felckmann's first read "for he who denies"; in the printed editions "for" is missing.

(printed under page 354)

(96) · call in col 676

Anglic. Gobl. et Felckm. primus, οἱ ἀσεβοῦντες, male. Mox Reg. et Seg., καὶ Πνεῦμα, omisso τὸ κατά.

The English manuscript, Gobler's and Felckmann's first read "those who are impious", wrongly. Shortly after, the Regius and the Seguier read "and Spirit", omitting "the [blasphemy] against".

(printed under page 354)

(97) · call in col 676

Sic Reg. Seg. Basil. et Angl. Editi vero, ὁ Υἱός, minus recte. Mox καί post ἀλλά deest in Angl. Paulo post Regius et Seg., βασιλεύσουσι. Editi et alii, βασιλεύουσιν. Ibid. Regius et Seguerian. καί, ante κατά, male. Ibidem Seguerianus solus, ἀπαγγελίας.

So the Regius, the Seguier, the Basel and English manuscripts. The printed editions read "the Son", less correctly. Shortly after, "also" after "but" is missing in the English manuscript. A little after, the Regius and the Seguier read "they will reign"; the printed editions and the others "they reign". In the same place the Regius and the Seguier have "and" before "against", wrongly. In the same place the Seguier alone reads "of the announcement".

(printed under page 354)

(98) · call in col 676

Haec, Ἰησοῦ Χριστοῦ, non sunt in editis et in quibusdam mss., sed habentur in Regio et Seguer. Ibid. Gobl. et Felckm. primus, ἐπαγγελίας τοῦ Σωτῆρος, omissis aliis.

These words, "of Jesus Christ", are not in the printed editions and in some manuscripts, but stand in the Regius and the Seguier. In the same place Gobler's and Felckmann's first read "of the promise of the Saviour", the rest omitted.

(printed under page 354)

(99) ‹anchor: τὴν ἀκριβεστέραν› · call in col 676

Reg. Seg. Gobler. et Felckm. primus, ἀκριβεστέραν. Editi et alii, ἀκριβεστάτην.

The Regius, the Seguier, Gobler's and Felckmann's first read "more exact"; the printed editions and the others "most exact".

(99*) ‹anchor: δι' οὗ καὶ› · call in col 676 Sic Reg. et Seg. In editis et aliis deest δι' οὗ καί. Mox pro ἅμα Regius et Seg. σύν habent.

So the Regius and the Seguier. In the printed editions and the others "through whom and" is missing. Shortly after, for "together with" (ἅμα) the Regius and the Seguier have "with" (σύν).

(printed under page 354)