PG 26 · cols. 1048–1070

Athanasius, Letter to Epictetus

Editors' preface

Editors' notes and page, col. 1048

Editors' prose

IN EPISTOLAM AD EPICTETUM ADMONITIO.

Admonition on the Letter to Epictetus.

I. Celeberrima apud antiquos scriptores exstitit ⟨h⟩aec ⟨e⟩pistola: eam quippe integram affert Epiphanius haeresi LXXVII; hujus item meminit Cyrillus in epistola ad Joannem Antiochenum et aliis in locis: ⟨a⟩itque jam olim ipsam ab haereticis fuisse vitiatam, quod in illa cernerent errores convelli suos; a se tamen collatis exemplaribus pristinae integritati restitutam. Verum depravata ejusmodi exempla ad nostram usque aetatem non pervenere: est enim ea, quae jam in Athanasianis exstat editis, et plane orthodoxa, et ei quae apud Epiphanium legitur consimillima. Cyrilli autem locum citat Rusticus diaconus, Contra Acephalos, cap. 2. Epistolam ad Epictetum memorant item, et loca inde excerpta afferunt synodi Ephesina et Chalcedonensis, Leo papa, Theodoretus, Gelasius libro De duabus in Christo naturis, infra suis omnes notandi locis. Item apud Leontium Byzantinum multa hinc afferuntur loca lib. II, sub finem. Ipseque Apollinarius ⟨v⟩aferrimus sane homo, in fragmento epist⟨o⟩lae ad Serapionem apud Leontium Byzantinum, ait, se epistolam

I. This letter was very celebrated among the ancient writers: for Epiphanius cites it whole in heresy LXXVII; Cyril likewise mentions it in the letter to John of Antioch and in other places, and says that it had long ago been corrupted by heretics, because they saw their errors overthrown in it, but that by comparing copies he had restored it to its original integrity. The corrupted copies of this kind, however, have not come down to our age: for the one that already stands among the published works of Athanasius is both plainly orthodox and very closely alike to the one read in Epiphanius. Cyril's passage, moreover, is cited by Rusticus the deacon, Against the Acephali, chap. 2. The Letter to Epictetus is likewise mentioned, and passages excerpted from it are adduced, by the synods of Ephesus and Chalcedon, Pope Leo, Theodoret, and Gelasius in the book On the Two Natures in Christ, all of which are to be noted below in their places. Likewise in Leontius of Byzantium many passages from it are adduced, book II, towards the end. And Apollinarius himself, a most crafty man indeed, in a fragment of a letter to Serapion in Leontius of Byzantium, says that the letter […]

Page

running head: 1047 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1048 (shared with col 1047)
marginal letters: (none for this unit; the letters A, B, C on p. 540 belong to the previous work)
old-edition numerals: 719 before ‹I. Celeberrima›, at the head of the Admonitio
signature: (none)
other: p. 540 is shared with the previous work: above a rule, both columns and the note band (notes (87)–(90) and a scripture note) close the preceding work and belong to its own unit. Below the rule the heading IN EPISTOLAM AD EPICTETUM ADMONITIO and section I of the Admonitio are printed full width across the page foot (set here whole, with the Greek column); the text runs on, mid-sentence after ‹se epistolam›, at the head of p. 541 (see n1049). Damaged type supplied in ⟨ ⟩: ⟨h⟩aec, ⟨e⟩pistola, ⟨a⟩itque, ⟨v⟩aferrimus, epist⟨o⟩lae (the last printed like a c; read as a worn o). Scan watermark at the foot.

PG 26:1049

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΠΡΟΣ ΕΠΙΚΤΗΤΟΝ ΚΟΡΙΝΘΟΥ, ΚΑΤΑ ΤΩΝ ΑΙΡΕΤΙΚΩΝ ΕΠΙΣΤΟΛΗ.

Of our father among the saints Athanasius, archbishop of Alexandria, letter to Epictetus of Corinth, against the heretics.

Κυρίω μου ἀγαπητῶ ἀδελφῶ καὶ ποθεινοτάτω συλλειτουργῶ Ἐπικτήτω· Ἀθανάσιος ἐν Κυρίω χαίρειν.

To my lord, my beloved brother and most longed-for fellow-minister Epictetus: Athanasius [sends] greeting in the Lord.

1. Ἐγὼ μὲν ἐνόμιζον πᾶσαν ματαιολογίαν πάντων, ὅσοι δηποτοῦν εἰσιν αἱρετικοί, πεπαῦσθαι ἐκ

1. I for my part used to think that all the idle talk of all, whoever they may be that are heretics, had ceased from

Editors' notes and page, col. 1049

Footnotes

(91) ‹ΚΑΤΑ ΤΩΝ ΑΙΡΕΤΙΚΩΝ ΕΠΙΣΤΟΛΗ› · printed under col 1049, continued under col 1050

Scripta anno circiter 371. Seguer. Gobler. et Felck. 1, τοῦ αὐτοῦ ἐπιστολὴ γραφεῖσα (γραφεῖσα deest in Gobler. et Felck. 1) πρὸς Ἐπίκτητον ἐπίσκοπον Κορίνθου κατὰ αἱρετικῶν. Ibid. Gobler., λόγος κατὰ αἱρετικῶν. Basiliens. et Ang., τοῦ αὐτοῦ πρὸς Ἐπίκτητον ἐπίσκοπον Κορίνθου κατὰ αἱρετικῶν. Felck. 2, nullum habet titulum, codex Jesuit. Latinus habet ad Epictitum, et inferius, Epictito.

Written about the year 371. Seguier's, Gobler's and Felckmann's first [manuscripts]: τοῦ αὐτοῦ ἐπιστολὴ γραφεῖσα (γραφεῖσα is lacking in Gobler's and Felckmann's first) πρὸς Ἐπίκτητον ἐπίσκοπον Κορίνθου κατὰ αἱρετικῶν. In the same place Gobler's: λόγος κατὰ αἱρετικῶν. The Basel and the English [manuscripts]: τοῦ αὐτοῦ πρὸς Ἐπίκτητον ἐπίσκοπον Κορίνθου κατὰ αἱρετικῶν. Felckmann's second has no title; the Latin Jesuit codex has "ad Epictitum", and further on "Epictito".

(92) ‹Κυρίῳ μου› · printed under col 1050, continued at the head of the note band under col 1051

Ita Seguer. Gobler. Felck. 1, et Basiliens. in quo tamen μου deest. Editi sic habent, τῷ ἀγαπητῷ . . . . συλλειτουργῷ καὶ συμμύστη Ἀθανάσιος, etc., quae ex aliquone deprompta sint codice ignoratur. In Anglicano et Felck. 2, horum nihil. In appendice ad divi Leonis opera tom. II, p. 198, sic titulus : Epistola Athanasii episcopi ad Epictetum Corinthi episcopum, contra eos qui de Domini incarnatione spiritu blasphemiae diversa senserunt. Deinde : Dilectissimo fratri et amabili consacerdoti Epicteto, Athanasius in Domino salutem.

So Seguier's, Gobler's, Felckmann's first and the Basel [manuscript], in which, however, μου is lacking. The printed editions have thus: τῷ ἀγαπητῷ . . . . συλλειτουργῷ καὶ συμμύστη Ἀθανάσιος, etc., and whether these were drawn from some codex is not known. In the English [manuscript] and Felckmann's second, none of this. In the appendix to the works of St Leo, vol. II, p. 198, the title is thus: "Letter of Athanasius the bishop to Epictetus, bishop of Corinth, against those who in a spirit of blasphemy have held divergent views about the incarnation of the Lord." Then: "To his most beloved brother and amiable fellow priest Epictetus, Athanasius, greeting in the Lord."

Editors' prose

(Continuation of IN EPISTOLAM AD EPICTETUM ADMONITIO, which begins full width at the foot of p. 540 under cols 1047–1048 (its heading, the numeral 719 and the opening of section I are printed there and set in n1048; the text runs on here without a break after ‹se epistolam›). The part below is printed full width across the top of p. 541, above both cols 1049 and 1050; it is set here, with the Greek column.) domini sui (scilicet Athanasii) Corinthum missam summopere approbare, et eorum qui dicunt carnem Deo consubstantialem magnam insaniam damnare. Nimirum id sedulo curavit haeresiarcha ille, ut omnem pravae sententiae suspicionem a se, cum Athanasio agens, amoveret, quod sane, ad tempus saltem, ex voto illi cessisse videtur; etenim in hac epistola et in subsequentibus contra Apollinarium libris, nulla Apollinarii mentio. Vide item supra p. 618.

[…] of his lord (that is, of Athanasius), sent to Corinth, he greatly approves, and condemns the great madness of those who say that the flesh is consubstantial with God. That heresiarch evidently took pains, in his dealings with Athanasius, to remove from himself every suspicion of wrong opinion; and this, for a time at least, seems indeed to have turned out for him as he wished, for in this letter and in the books against Apollinarius that follow there is no mention of Apollinarius. See also above, p. 618.

II. Occasione autem ductus Commentariorum, quae sibi transmiserat Epictetus Corinthi episcopus, hanc ad illum rescripsit epistolam. Erant quippe Corinthi, referente Epicteto, quidam homines, qui sententias de fide impiissimas proposuissent agitassentque; aiebant scilicet 1° corpus ex Maria genitum consubstantiale esse Verbi deitati; 2° Verbum in carnem, ossa et capillos et in totum corpus mutatum fuisse. Quae sententia Marcionitis ascribitur in Dialogo qui Origenis nomine circumfertur. 3° Dominum fictione non natura gestasse corpus. Qui sane error antiquissimus fuit; ab Ignatio namque memoratur epistola ad Trallianos, cap. 10, et ab omnibus deinde Patribus; 4° Ipsam deitatem circumcisam et cruci affixam fuisse; 5° Verbum nequaquam ex Maria, sed ex sua ipsius substantia sibi corpus efformasse; 6° Qui ait Domini corpus ex Maria esse, non Trinitatem, sed quaternitatem admittere. Maximam harumce sententiarum partem Apollinario ascribit Gregorius Nazianzenus orat. 46, pag. 722. Nec tamen hic comparet ille Apollinaristarum error, quo negabant mentem humanam inesse Christo, quae videtur fuisse sectae illius quasi tessera; sed ea duntaxat hic tangit Athanasius, quae Corinthi in controversiam venerant. Nec leviter objurgat Epictetum quod talia vel proponi concesserit. Iisque omnibus sententiis brevissime confutatis, claudens epistolam, sese multum gaudere testatur, quod eo demum res cesserit, ut quisque disputantium in catholica consisteret fide.

II. Prompted by the memoranda which Epictetus, bishop of Corinth, had sent him, he wrote this letter back to him. For there were at Corinth, as Epictetus reported, certain men who had put forward and stirred up most impious opinions concerning the faith. They said, namely: 1° that the body born of Mary was consubstantial with the deity of the Word; 2° that the Word had been changed into flesh, bones and hair, and into the whole body (this opinion is ascribed to the Marcionites in the Dialogue that circulates under the name of Origen); 3° that the Lord bore a body in appearance, not in nature (this error was indeed very ancient, for it is mentioned by Ignatius in the letter to the Trallians, ch. 10, and afterwards by all the Fathers); 4° that the deity itself was circumcised and fixed to the cross; 5° that the Word formed a body for Himself, not at all from Mary, but from His own substance; 6° that whoever says that the Lord's body is from Mary admits not a Trinity but a quaternity. Gregory Nazianzen, Oration 46, p. 722, ascribes the greatest part of these opinions to Apollinarius. Yet that error of the Apollinarists by which they denied that there was a human mind in Christ, which seems to have been as it were the badge of that sect, does not appear here; Athanasius touches here only on the matters that had come into dispute at Corinth. And he rebukes Epictetus not lightly for allowing such things even to be put forward. Having refuted all these opinions very briefly, in closing the letter he declares that he rejoices greatly that the matter has at last so turned out that each of the disputants has taken his stand in the catholic faith.

III. Dimoeritarum porro nomine Apollinaristas insectatur Epiphanius haeresi LXXVII, cujus appellationis causam aperit Gregorius Nazianzenus cum ait orat. 46, pag. 722: corpus et animam esse in Christo τὸ τριτημόριον, tertiam partem. Apollinaristae quippe aiebant, in Christo partem unam hominis, νοῦν scilicet, seu mentem, a Verbo suppleri, solumque Verbum junctum corpori et animae (nempe sensitivae, ut dictitabant illi) totum constituere Christum. Quamobrem, cum ex Catholicorum sententia, tribus constaret Christus, Verbo scilicet, mente humana, et corpore animato; qui unam ex illis demerent partem, mentem scilicet, a duabus aliis, διμοιρῖται audiebant: nam δίμοιρον Graecis est, duae tertiae partes, cujus significationis exempla saepius advertere est in Analectis nostris Graecis, pag. 319 et seq. Caeterum hanc epistolam in annum conferri posse putamus circiter 371, ut fusius in Vita Athanasii.

III. Further, Epiphanius, in heresy LXXVII, attacks the Apollinarists under the name of Dimoeritae; the reason for this name Gregory Nazianzen discloses when he says, Oration 46, p. 722, that the body and the soul are in Christ τὸ τριτημόριον, the third part. For the Apollinarists said that in Christ one part of the man, namely the νοῦς or mind, was supplied by the Word, and that the Word alone, joined to a body and a soul (the sensitive soul, that is, as they used to say), made up the whole Christ. Therefore, since in the view of the Catholics Christ consisted of three [elements], namely the Word, a human mind and an animated body, those who took one part of them, namely the mind, away from the other two were called διμοιρῖται; for δίμοιρον in Greek is two third parts, and examples of this meaning may be noticed rather often in our Analecta Graeca, p. 319 ff. For the rest, we think that this letter can be assigned to about the year 371, as [is set out] more fully in the Life of Athanasius.

Page

running head: 1049 EPISTOLA AD EPICTETUM. 1050 (shared with col 1050)
marginal letters: A ‹Κυρίῳ μου ἀγαπητῷ› (the only letter on this page)
old-edition numerals: (none); 720 stands in the Latin column, see n1050
signature: (none)
other: p. 541 holds, from the top, the close of the Admonitio (full width, set above under Editors' prose), then the Greek title (full width, three lines, set as layer 1 at the head of this column, imported), then Migne's Latin title (full width, recorded in n1050), then the two columns: Greek address and the opening of section 1 here, Latin facing in col 1050; the note band shares (91) and (92) across both halves. Scan watermark at the foot of the right half.

PG 26:1050

Editors' notes and page, col. 1050

Footnotes

(none) — the note band under this column holds the end of (91) (from "tinus habet ad Epictitum") and the opening of (92); both are called in the Greek of col 1049 and are set whole in n1049.

Editors' prose

(none) — the close of the Admonitio, printed full width across the top of this page, is set in n1049 with the Greek column.

Latin title (Migne's translation, untranslated)

S. P. N. ATHANASII ARCHIEPISCOPI ALEXANDRIAE AD EPICTETUM EPISCOPUM CORINTHI CONTRA HAERETICOS EPISTOLA.

Footnotes

50 ‹opera manuum hominum› · printed under col 1051 Psal. CXIII, 4.

Ps. 113:4.

51 ‹ut scriptum est› · printed under col 1051 Habacuc II, 15.

Hab. 2:15.

52 ‹Verbum Domini de Jerusalem› · printed under col 1051 Isa. II, 3.

Isa. 2:3.

(The note band under this column opens with the end of (92), called in col 1049 and set whole in n1049; notes (93)–(95) printed below it are called in the Greek of col 1052 and set in n1052.)

Page

running head: 1051 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1052 (shared with col 1052)
marginal letters: A ‹Nicaena synodo compressam›; B ‹paeum est, atque in primis›; C ‹aliquam utilitatem, sed ad›; D ‹Epistola Athanasii episcopi› (beside the note band)
old-edition numerals: 721 after "divinitati"
signature: (none)
other: Migne's Latin translation facing col 1052; not set, per UNIT.md.

PG 26:1052

τῆς γενομένης ἐν Νικαίᾳ συνόδου· ἡ γὰρ ἐν αὐτῇ παρὰ τῶν Πατέρων κατὰ τὰς θείας Γραφὰς ὁμολογηθεῖσα πίστις αὐτάρκης ἐστὶ πρὸς ἀνατροπὴν μὲν πάσης ἀσεβείας, πρὸς σύστασιν δὲ τῆς εὐσεβοῦς ἐν Χριστῷ πίστεως. Διὰ τοῦτο γοῦν καὶ νῦν διαφόρων γενομένων συνόδων ἔν τε τῇ Γαλλίᾳ, καὶ Σπανίᾳ, καὶ τῇ μεγάλῃ Ῥώμῃ, πάντες οἱ συνελθόντες τοὺς μὲν ἔτι κρυπτομένους καὶ φρονοῦντας τὰ Ἀρείου, Αὐξέντιον δὴ λέγω τὸν ἐν Μεδιολάνῳ, καὶ Οὐρσάκιον, καὶ Οὐάλεντα, καὶ Γάϊον ἀπὸ τῆς Παννονίας παμψηφεί, ὡς ἀφ' ἑνὸς Πνεύματος κινούμενοι, ἀνεθεμάτισαν· ἔγραψάν τε πανταχοῦ (διὰ τὸ τοὺς τοιούτους ἐπινοεῖν ἑαυτοῖς ὀνόματα συνόδων), μηδεμίαν ἐν τῇ Καθολικῇ Ἐκκλησίᾳ σύνοδον ὀνομάζεσθαι, εἰ μὴ μόνην τὴν ἐν Νικαίᾳ σύνοδον γενομένην, τρόπαιον οὖσαν πάσης μὲν αἱρέσεως, ἐξαιρέτως δὲ τῆς Ἀρειανῆς, δι' ἣν μάλιστα καὶ ἡ σύνοδος τότε συνήχθη. Πῶς τοίνυν ἔτι μετὰ τοσαῦτα ἀμφισβητεῖν, ἢ ζητεῖν τινες ἐπιχειροῦσιν; Εἰ μὲν οὖν ἐκ τῶν Ἀρειανῶν εἰσιν, οὐδὲν θαυμαστὸν, εἰ τὰ κατ' αὐτῶν γραφέντα διαβάλλουσιν, ὥσπερ Ἕλληνες ἀκούοντες· Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον, ἔργα χειρῶν ἀνθρώπων, μωρίαν ἡγοῦνται τὴν περὶ τοῦ θείου σταυροῦ διδασκαλίαν· εἰ δὲ τῶν δοκούντων ὀρθως πιστεύειν καὶ ἀγαπᾷν τὰ δηλωθέντα παρὰ τῶν Πατέρων εἰσὶν οἱ διὰ τοῦ ζητεῖν ἀνασκευάζειν θέλοντες, οὐδὲν ἕτερον ποιοῦσιν ἢ κατὰ τὸ γεγραμμένον, τὸν μὲν πλησίον ποτίζουσιν ἀνατροπὴν θολερὰν, λογομαχοῦσι δὲ ἐπ' οὐδενὶ χρησίμῳ ἢ ἐπὶ καταστροφῇ τῶν ἀκεραίων.

the synod held at Nicaea; for the faith confessed in it by the Fathers according to the divine Scriptures is sufficient for the overthrow of all impiety, and for the establishment of the pious faith in Christ. For this reason, indeed, now also, when various synods have been held in Gaul, and Spain, and great Rome, all who came together, as if moved by one Spirit, anathematized by a unanimous vote those who were still concealing themselves and holding the [opinions] of Arius (I mean Auxentius of Milan, and Ursacius, and Valens, and Gaius from Pannonia); and they wrote everywhere (because such men devise for themselves the names of synods) that no synod be named in the Catholic Church except only the synod held at Nicaea, which is a trophy over every heresy, and especially over the Arian, on account of which above all the synod was then assembled. How then, after so much, do some still attempt to dispute or to inquire? If they are of the Arians, it is nothing to wonder at if they slander what was written against them, just as the Greeks, hearing 'The idols of the nations are silver and gold, works of the hands of men' [Ps. 113:4], consider the teaching about the divine cross foolishness. But if those who wish by inquiring to overturn it are of those who seem to believe rightly and to love the things declared by the Fathers, they do nothing other than, according to what is written, give their neighbour a turbid overthrow to drink [Hab. 2:15], and they fight about words to no useful end, unless it be for the subversion of the simple.

2. Ταῦτα δὲ οὕτω γράφω, ἐντυχὼν τοῖς παρὰ τῇ σῇ θεοσεβείᾳ προσαχθεῖσιν ὑπομνήμασιν, ἃ μηδὲ γραφῆναι ὤφελον, ἵνα μηδὲ μνήμη τις τούτων τοῖς μετὰ ταῦτα γένηται. Τίς γὰρ ἤκουσε τοιαῦτα πώποτε; τίς ὁ διδάξας, ἢ μαθών; Ἐκ μὲν γὰρ Σιὼν ἐξελεύσεται νόμος Θεοῦ, καὶ Λόγος Κυρίου ἐξ Ἱερουσαλήμ· ταῦτα δὲ, πόθεν ἐξῆλθε; Ποῖος ᾅδης ἠρεύξατο ὁμοούσιον εἰπεῖν τὸ ἐκ Μαρίας σῶμα τῇ τοῦ Λόγου θεότητι; ἢ, ὅτι ὁ Λόγος εἰς σάρκα, καὶ ὀστέα, καὶ τρίχας, καὶ ὅλον σῶμα μεταβέβληται,

2. These things I write thus, having come upon the memoranda brought before your godliness, which ought not even to have been written, so that not even any memory of them might remain for those after us. For who ever heard such things? Who was the one who taught, or who learned them? For 'out of Sion shall go forth the law of God, and the Word of the Lord out of Jerusalem' [Isa. 2:3]; but these things, whence did they go forth? What hell has belched out the saying that the body from Mary is consubstantial with the Godhead of the Word? Or that the Word, into flesh, and bones, and hair, and a whole body,

Editors' notes and page, col. 1052

Footnotes

(93) ‹ἀσεβείας, πρὸς› · printed under col 1051

Sic Epiph. Seguer. Gobler. et Felckm. 1, in editis vero et in aliis manuscriptis πρός deest. Infra Seguerianus, secunda manu, Ἰσπανίᾳ. Goblerianus et Felckm. 1, τῇ Ἰσπανίᾳ καὶ Ῥώμῃ. Mox ἔτι deest in Epiph. qui habet ἐπικρυπτομένους.

So Epiphanius, Seguier's, Gobler's and Felckmann's first; but in the printed editions and in the other manuscripts πρός is lacking. Below, Seguier's [manuscript], in a second hand, [has] Ἰσπανίᾳ. Gobler's and Felckmann's first, τῇ Ἰσπανίᾳ καὶ Ῥώμῃ. Next, ἔτι is lacking in Epiphanius, who has ἐπικρυπτομένους.

(94) ‹ἀπὸ τῆς Παννονίας› · printed under col 1051

Seguer. Basil. et Gobler., Πανονίας. Nannius male verterat, Gaium Pannonem, cum vertendum fuisset, ex Pannonia. Nam illud, ἀπὸ Πανονίας, intelligitur de Ursacio, Valente et Gaio. Ibid. Epiph., παμψηφί, Seguerian., παμψήφως, in quo ibidem ὡς deest. Gobler. et Felck. 1, παμψήφους. Mox Epiph., ἔγραψαν δέ.

Seguier's, the Basel and Gobler's, Πανονίας. Nannius had wrongly translated "Gaius the Pannonian", when it ought to have been translated "from Pannonia"; for that ἀπὸ Πανονίας is understood of Ursacius, Valens and Gaius. In the same place Epiphanius [has] παμψηφί; Seguier's, παμψήφως, in which ὡς is also lacking in the same place. Gobler's and Felckmann's first, παμψήφους. Next, Epiphanius, ἔγραψαν δέ.

(95) ‹ἐν Νικαίᾳ σύνοδον› · printed under col 1051

Σύνοδον deest in Seguerian. Gobler. Felck. 1, et Epiph.

Σύνοδον is lacking in Seguier's, Gobler's, Felckmann's first and Epiphanius.

(96) ‹Πῶς τοίνυν ἔτι μετὰ› · printed under col 1052

Sic Seguer. Gobler. Felck. 1, et Epiph. Editi, Πῶς οὖν μετά. Infra Epiphan., καθ' ἑαυτῶν γραφέντα. Mox Seguer., ὥσπερ καί.

So Seguier's, Gobler's, Felckmann's first and Epiphanius. The printed editions, Πῶς οὖν μετά. Below, Epiphanius, καθ' ἑαυτῶν γραφέντα. Next, Seguier's, ὥσπερ καί.

(97) ‹περὶ τοῦ θείου› · printed under col 1052

Epiphanius solus, περὶ τοῦ ἁγίου Πνεύματος, minus recte. Nam respicit Athanasius illud Pauli, 1 Cor. I, 23: Ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν.

Epiphanius alone [has] περὶ τοῦ ἁγίου Πνεύματος, less correctly. For Athanasius has in view that [saying] of Paul, 1 Cor. 1:23: "But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness."

(98) ‹ἀνατροπὴν θολεράν› · printed under col 1052

Ποτίζουσιν ἀνατ. In haec verba haec Fronto Duc.: Locus exstat Habacuc. II, 15. Docet Hieronymus veterem editionem Graecam reddidisse, ἔκστασιν ὀχλουμένην, amentiam turbidam.

Ποτίζουσιν ἀνατ. On these words Fronton du Duc [writes] this: "The passage is found in Habakkuk 2:15. Jerome teaches that the old Greek edition rendered ἔκστασιν ὀχλουμένην, a troubled madness."

(99) ‹τίς ὁ› · printed under col 1052

Sic Seguer. et Theodoret., apud quem haec leguntur dial. 1. Editi vero et alii ἢ τίς ὁ. Paulo post Epiph., νόμος Κυρίου καὶ λόγος Θεοῦ. Editi, νόμος καὶ λόγος Θεοῦ. Seguer. Gobler. et Felck. 1, ut in textu.

So Seguier's and Theodoret, in whom these words are read, Dialogue 1. But the printed editions and others, ἢ τίς ὁ. A little after, Epiphanius, νόμος Κυρίου καὶ λόγος Θεοῦ. The printed editions, νόμος καὶ λόγος Θεοῦ. Seguier's, Gobler's and Felckmann's first, as in the text.

(1) ‹εἰς σάρκα› · printed under col 1052, continued under col 1053

Sic omnes pene mss. In editis, εἰς deest. Mox post τρίχα, Seguer. solus addit, καὶ νεῦρα. Paulo post, ἐν Ἐκκλησίᾳ deest in Epiph. Ibid. Theod., παρὰ Χριστιανοῖς. Gobler. et Felck. 1, ἢ παρὰ Χριστιανῶν. Ibid. Gobler. et Felckm. 1, ὁ Θεὸς Λόγος. Epiph., ὁ Υἱός.

So almost all the manuscripts. In the printed editions, εἰς is lacking. Next, after τρίχα, Seguier's alone adds καὶ νεῦρα. A little after, ἐν Ἐκκλησίᾳ is lacking in Epiphanius. In the same place Theodoret, παρὰ Χριστιανοῖς. Gobler's and Felckmann's first, ἢ παρὰ Χριστιανῶν. In the same place Gobler's and Felckmann's first, ὁ Θεὸς Λόγος. Epiphanius, ὁ Υἱός.

Page

running head: 1051 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1052 (shared with col 1051)
marginal letters: A ‹τῆς γενομένης ἐν Νικαίᾳ›; B ‹οδον γενομένην, τρόπαιον›; C ‹λογομαχοῦσι δὲ ἐπ' οὐδενὶ›; D ‹(96) Sic Seguer.› (beside the note band)
old-edition numerals: (none)
signature: (none)
other: the column ends with "σῶμα μετα-", completed at the head of col 1053; set whole at the end of this column (imported). Notes (93)–(95) are printed under col 1051, (96)–(1) under this column.

PG 26:1053

καὶ ἠλλάγη τῆς ἰδίας φύσεως; Τίς δὲ ἤκουσεν ἐν Ἐκκλησίᾳ, ἢ ὅλως παρὰ Χριστιανῶν, ὅτι θέσει καὶ οὐ φύσει σῶμα πεφόρηκεν ὁ Κύριος; Ἢ τίς τοσοῦτον ἠσέβησεν, ὥστε εἰπεῖν ἅμα καὶ φρονεῖν, ὅτι ἡ θεότης αὐτὴ ἡ ὁμοούσιος τῷ Πατρὶ περιετμήθη καὶ ἀτελὴς ἐκ τελείου γέγονεν· καὶ ὅτι τὸ ἐν ξύλῳ καθηλούμενον, οὐχ ἦν τὸ σῶμα, ἀλλ' αὐτὴ ἡ δημιουργὸς οὐσία τῆς σοφίας; Τίς δὲ ἀκούων, ὅτι οὐκ ἐκ Μαρίας, ἀλλ' ἐκ τῆς ἑαυτοῦ οὐσίας, μετεποίησεν ἑαυτῷ σῶμα παθητὸν ὁ Λόγος, εἴποι ἂν Χριστιανὸν τὸν λέγοντα ταῦτα; Τίς δὲ τὴν ἀθέμιτον ταύτην ἐπενόησεν ἀσέβειαν, ὥστε κἂν εἰς ἐνθύμησιν ἐλθεῖν, καὶ εἰπεῖν, ὅτι ὁ λέγων ἐκ Μαρίας εἶναι τὸ Κυριακὸν σῶμα οὐκέτι τριάδα, ἀλλὰ τετράδα ἐν τῇ θεότητι φρονεῖ; ὡς διὰ τοῦτο τοὺς οὕτω διακειμένους τῆς οὐσίας τῆς Τριάδος λέγειν εἶναι τὴν σάρκα, ἣν ἐνεδύσατο ἐκ Μαρίας ὁ Σωτήρ. Πόθεν δὲ πάλιν ἠρεύξαντό τινες ἴσην ἀσέβειαν τοῖς προειρημένοις, ὥστε εἰπεῖν μὴ νεώτερον εἶναι τὸ σῶμα τῆς τοῦ Λόγου θεότητος, ἀλλὰ συναΐδιον αὐτῷ διαπαντὸς γεγενῆσθαι, ἐπειδὴ ἐκ τῆς οὐσίας τῆς σοφίας συνέστη; Πῶς δὲ καὶ ἀμφιβάλλειν ἐτόλμησαν οἱ λεγόμενοι Χριστιανοὶ, εἰ ὁ ἐκ Μαρίας προελθὼν Κύριος Υἱὸς μὲν τῇ οὐσίᾳ καὶ φύσει τοῦ Θεοῦ ἐστι, τὸ δὲ κατὰ σάρκα ἐκ σπέρματός ἐστι Δαβὶδ, σαρκὸς δὲ τῆς ἁγίας Μαρίας; Τίνες δὲ ἄρα οὕτω τολμηροὶ γεγόνασιν, ὥστε εἰπεῖν τὸν Χριστὸν τὸν σαρκὶ παθόντα καὶ ἐσταυρωμένον μὴ εἶναι Κύριον, καὶ Σωτῆρα, καὶ Θεὸν, καὶ Υἱὸν τοῦ Πατρός; Ἢ πῶς Χριστιανοὶ θέλουσι ὀνομάζεσθαι οἱ λέγοντες εἰς ἄνθρωπον ἅγιον ὡς ἐπὶ ἕνα τῶν προφητῶν ἐληλυθέναι τὸν Λόγον, καὶ μὴ αὐτὸν ἄνθρωπον γεγονέναι, λαβόντα ἐκ Μαρίας τὸ σῶμα, ἀλλ' ἕτερον εἶναι τὸν Χριστὸν, καὶ ἕτερον τὸν τοῦ Θεοῦ Λόγον, τὸν πρὸ Μαρίας καὶ πρὸ αἰώνων Υἱὸν ὄντα τοῦ Πατρός; Ἢ πῶς εἶναι Χριστιανοὶ δύνανται οἱ λέγοντες ἄλλον εἶναι τὸν Υἱὸν καὶ ἄλλον τὸν τοῦ Θεοῦ Λόγον;

was changed, and altered from His own nature? And who ever heard in the Church, or at all from Christians, that the Lord wore a body by attribution and not by nature? Or who has been so impious as both to say and to think that the Godhead itself, which is consubstantial with the Father, was circumcised, and became imperfect from perfect; and that what was nailed on the wood was not the body, but the very creative essence of Wisdom? And who, hearing that the Word made over for Himself a passible body, not from Mary but from His own essence, would call the one who says these things a Christian? And who devised this unlawful impiety, so that it should even come into [anyone's] thought, and [he should] say that he who says the Lord's body is from Mary no longer holds a Triad, but a Tetrad, in the Godhead? as though, on this account, those so disposed said that the flesh which the Saviour put on from Mary is of the essence of the Triad. And whence again have some belched out an impiety equal to those aforesaid, so as to say that the body is not later than the Godhead of the Word, but has been co-eternal with it always, since it was compounded from the essence of Wisdom? And how did men called Christians dare even to doubt whether the Lord Who came forth from Mary is Son of God in essence and nature, but according to the flesh is of the seed of David, and of the flesh of the holy Mary? And who then have become so rash as to say that the Christ Who suffered in the flesh and was crucified is not Lord, and Saviour, and God, and Son of the Father? Or how do they wish to be named Christians who say that the Word came upon a holy man as upon one of the prophets, and did not Himself become man, taking the body from Mary, but that the Christ is one, and the Word of God, Who before Mary and before the ages was Son of the Father, is another? Or how can they be Christians who say that the Son is one and the Word of God another?

3. Ταῦτα ἦν ἐν τοῖς Ὑπομνήμασι, διαφόρως μὲν εἰρημένα, μίαν δὲ τὴν διάνοιαν καὶ τὴν αὐτὴν ἔχοντα πρὸς ἀσέβειαν βλέπουσαν δύναμιν. Διὰ ταῦτα διεκρίνοντο καὶ διεμάχοντο πρὸς ἀλλήλους οἱ αὐχοῦντες ἐπὶ τῇ ὁμολογίᾳ τῶν Πατέρων τῇ ἐν Νικαίᾳ γενομένῃ. Ἐγὼ δὲ, τὴν σὴν ἐθαύμασα θεοσέβειαν ἀνασχομένην, καὶ ὅτι μὴ τούτους ἔπαυσε μὲν ταῦτα λέγοντας, τὴν δὲ εὐσεβῆ πίστιν παρέθηκεν αὐτοῖς·

3. These things were in the memoranda, said in different ways, but having one meaning, and the same force looking towards impiety. On account of these things those who boast of the confession of the Fathers made at Nicaea were at variance and fighting with one another. But I marvelled that your godliness bore with it, and did not stop these men from saying these things and set the pious faith before them;

Editors' notes and page, col. 1053

Footnotes

(2) ‹πεφόρηκεν ὁ Κύριος› · printed under col 1053

Haec apud Theod. dial. 3, p. 159. Mox, θεότης αὐτή. Epiphan., αὐτοῦ. In editis et in quibusdam mss., περιετμήθη τραπεῖσα καὶ ἀτελής. Sed vocem τραπεῖσα, Epiph. Theod. et Seguer. secuti, expunximus. Infra Theod. Gobl. et Felck. 1, καθηλωμένον.

These [words are found] in Theodoret, Dialogue 3, p. 159. Next, θεότης αὐτή. Epiphanius, αὐτοῦ. In the printed editions and in some manuscripts, περιετμήθη τραπεῖσα καὶ ἀτελής. But, following Epiphanius, Theodoret and Seguier's, we have struck out the word τραπεῖσα. Below, Theodoret, Gobler's and Felckmann's first, καθηλωμένον.

(3) ‹ἡ οὐσία τῆς σοφίας› · printed under col 1053

Epiphanius solus, δημιουργὸς οὐσία τῆς φύσεως. Quae sequuntur autem, Τίς δὲ ἀκούων, a Theodoreto citantur dialog. ibid.

Epiphanius alone, δημιουργὸς οὐσία τῆς φύσεως. What follows, however, Τίς δὲ ἀκούων, is cited by Theodoret in the same dialogue.

(4) ‹τὸν λέγοντα ταῦτα› · printed under col 1053

Theod. et Seguer., εἰπόντα ἢ λέγοντα.

Theodoret and Seguier's, εἰπόντα ἢ λέγοντα.

(5) ‹τῆς σοφίας συνέστη› · printed under col 1053, continued under col 1054

Locus frequentissime citatus, nempe in synodo Ephesina, act. 1, et alibi. Item apud Cyrillum defens. anathem. 2, synod. Chalcedon. act. 1, Leonis papae epistola ad Leonem imperatorem, item apud Mercatorem erud. Baluzii p. 177 et 226, et apud Gelasium. Ibidem, λεγόμενοι in editis deerat, in omnibus pene manuscriptis legitur. Ibidem Anglicanus, ὅτι, εἰ ὁ ἐκ Μαρίας. Mox Seguer. solus, Θεὸς μὲν τῇ οὐσίᾳ καὶ φύσει Υἱὸς τοῦ Θεοῦ. Alii et editi, Υἱὸς μὲν τῇ οὐσίᾳ καὶ φύσει τοῦ Θεοῦ. Ubi Epiphanius, καὶ τῇ φύσει τοῦ Θεοῦ.

A passage very frequently cited, namely in the Synod of Ephesus, act 1, and elsewhere; also in Cyril, Defence of Anathema 2, the Synod of Chalcedon, act 1, the letter of Pope Leo to the Emperor Leo, also in Mercator, [in the edition] of the learned Baluze, pp. 177 and 226, and in Gelasius. In the same place, λεγόμενοι was lacking in the printed editions; it is read in almost all the manuscripts. In the same place the English [manuscript], ὅτι, εἰ ὁ ἐκ Μαρίας. Next, Seguier's alone, Θεὸς μὲν τῇ οὐσίᾳ καὶ φύσει Υἱὸς τοῦ Θεοῦ. Others and the printed editions, Υἱὸς μὲν τῇ οὐσίᾳ καὶ φύσει τοῦ Θεοῦ. Where Epiphanius [has] καὶ τῇ φύσει τοῦ Θεοῦ.

(6) ‹λέγοντες εἰς ἄνθρωπον› · printed under col 1054

Ἄνθρωπον, in editis deerat; ex praedictis auctoribus et ex Seguer. restituimus.

Ἄνθρωπον was lacking in the printed editions; we have restored it from the aforesaid authors and from Seguier's.

(7) ‹τὸν τοῦ Θεοῦ Λόγον› · printed under col 1054

Mss. alii Λόγον, alii Υἱόν habent. Mox πρὸ αἰώνων. Sic mss. fere omnes, in editis, ἀπὸ αἰώνων.

Some manuscripts have Λόγον, others Υἱόν. Next, πρὸ αἰώνων: so almost all the manuscripts; in the printed editions, ἀπὸ αἰώνων.

(8) ‹ἄλλον εἶναι τὸν Υἱόν› · printed under col 1054

Υἱόν restituimus ex mss. Seguer. Gobler. et Felck. 1, et ex praedictis auctoribus, uno excepto Epiph. qui habet Θεόν. Editi, Χριστόν.

We have restored Υἱόν from the manuscripts Seguier's, Gobler's and Felckmann's first, and from the aforesaid authors, except only Epiphanius, who has Θεόν. The printed editions, Χριστόν.

(9) ‹βλέπουσαν δύναμιν› · printed under col 1054

Sic Seguer. Felck 1, et Epiph.; sed δύναμιν deest in quibusdam. Editi, ῥέπουσαν δύναμιν.

So Seguier's, Felckmann's first and Epiphanius; but δύναμιν is lacking in some. The printed editions, ῥέπουσαν δύναμιν.

(The note band under this column opens with the end of (1), called in col 1052 and set whole in n1052.)

Footnotes

(none) — the note band under this column holds the end of (5) and notes (6)–(9), all called in the Greek of col 1053 and set whole in n1053.

Footnotes

(none) — notes (10)–(13), printed under this column, are called in the Greek of col 1056 and set in n1056.

Page

running head: 1055 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1056 (shared with col 1056)
marginal letters: A ‹obtemperantes acquiescerent›; B ‹dere : Haec catholicae›; C ‹etiam Patres qui Nicaeae›; D ‹Patrem rebus creatis›
old-edition numerals: 722 after "contentiosis"
signature: (none)
other: Migne's Latin translation facing col 1056; not set, per UNIT.md.

PG 26:1056

ἵνα ἢ ἀκούσαντες ἠρεμήσωσιν, ἢ ἀντιλέγοντες ὡς αἱρετικοὶ νομισθῶσι. Τὰ γὰρ εἰρημένα οὔτε λεκτὰ οὔτε ἀκουστὰ παρὰ Χριστιανοῖς, ἀλλὰ ἀλλότρια κατὰ πάντα τρόπον τῆς ἀποστολικῆς διδασκαλίας. Διὰ τοῦτο γοῦν κἀγὼ τὰ παρ' ἐκείνων, ὡς προείρηται, ἐγγραφῆναι γυμνῶς πεποίηκα τῇ ἐπιστολῇ, ἵνα καὶ μόνον ὁ ἀκούων θεωρῇ τὴν ἐν αὐτοῖς αἰσχύνην καὶ ἀσέβειαν. Καὶ εἰ καὶ ἔδει διὰ πλειόνων κατηγορεῖν καὶ διελέγχειν τὴν ἀφροσύνην τῶν τὰ τοιαῦτα νοησάντων· ἀλλὰ καλὸν ἕως τούτων εἶναι τὴν ἐπιστολὴν, καὶ μηδὲν πλεῖον γράφειν· τὰ γὰρ οὕτω φανερῶς δεικνύμενα φαῦλα γυμνάζειν ἐπὶ πλεῖον καὶ περιεργάζεσθαι οὐ δεῖ, ἵνα μὴ τοῖς φιλονεικοῦσιν ὡς ἀμφίβολα νομισθῇ· ἢ τοῦτο μόνον ἀποκρίνασθαι πρὸς τὰ τοιαῦτα, καὶ εἰπεῖν· Ἀρκεῖ, ὅτι οὐκ ἔστι ταῦτα τῆς Καθολικῆς Ἐκκλησίας, οὐδὲ ταῦτα οἱ Πατέρες ἐφρόνησαν. Ἵνα δὲ μὴ ἐκ τῆς τέλεον σιωπῆς πρόφασιν ἀναισχυντίας ἑαυτοῖς οἱ τῶν κακῶν ἐφευρεταὶ πορίσωνται, καλὸν ἐκ τῶν θείων Γραφῶν ὀλίγα μνημονεῦσαι· τάχα κἂν οὕτως αἰδεσθέντες παύσωνται ἀπὸ τῶν ῥυπαρῶν τούτων ἐπινοιῶν.

so that, having heard, they might either be quiet, or, if they gainsay, be accounted heretics. For the things said are neither to be spoken nor to be heard among Christians, but are in every way foreign to the apostolic teaching. For this reason, indeed, I too have had what comes from them written nakedly into the letter, as has been said before, so that he who merely hears may see the shame and impiety in them. And although it were right to accuse and to refute at greater length the folly of those who have conceived such things, yet it is good that the letter go no further than these things, and write nothing more; for things so plainly shown to be base ought not to be exercised further and laboured over, lest to the contentious they be thought doubtful; or [it is enough] only to answer this to such things, and to say: It is enough that these things are not of the Catholic Church, nor did the Fathers hold these things. But lest the inventors of evils procure for themselves out of complete silence a pretext for shamelessness, it is good to recall a few things from the divine Scriptures; perhaps even so, put to shame, they will cease from these filthy notions.

4. Πόθεν ὑμῖν ἐπῆλθεν εἰπεῖν, ὦ οὗτοι, ὁμοούσιον εἶναι τὸ σῶμα τῆς τοῦ Λόγου θεότητος (ἀπὸ γὰρ τούτου καλόν ἐστιν ἄρξασθαι, ἵνα, τούτου δεικνυμένου σαθροῦ, καὶ πάντα τὰ ἄλλα τοιαῦτα δειχθῇ); Ἀπὸ μὲν οὖν τῶν θείων Γραφῶν οὐκ ἔστιν εὑρεῖν, Θεὸν γὰρ ἐν ἀνθρωπίνῳ σώματι λέγουσι γεγονέναι. Ἀλλὰ γὰρ καὶ οἱ Πατέρες, οἱ ἐν Νικαίᾳ συνελθόντες οὐ τὸ σῶμα, ἀλλ' αὐτὸν τὸν Υἱὸν ὁμοούσιον εἰρήκασι τοῦ Πατρὸς, καὶ τοῦτον μὲν ἐκ τῆς οὐσίας τοῦ Πατρὸς, τὸ δὲ σῶμα ἐκ Μαρίας ὡμολόγησαν εἶναι πάλιν κατὰ τὰς Γραφάς. Ἢ τοίνυν ἀρνήσασθε τὴν ἐν Νικαίᾳ σύνοδον, καὶ ὡς αἱρετικοὶ παρεισφέρετε ταῦτα· ἢ, εἰ βούλεσθε τέκνα τῶν Πατέρων εἶναι, μὴ φρονεῖτε παρ' ἐκεῖνα, ἅπερ ἔγραψαν αὐτοί. Καὶ γὰρ καὶ ἐκ τούτου τὸ ἄτοπον θεωρεῖν ὑμᾶς ἔξεστιν· εἰ ὁμοούσιος ὁ Λόγος τῷ σώματι ἐκ γῆς ἔχοντι τὴν φύσιν, ὁμοούσιος δὲ ὁ Λόγος τῷ Πατρὶ κατὰ τὴν τῶν Πατέρων ὁμολογίαν· ὁμοούσιος ἔσται καὶ αὐτὸς ὁ Πατὴρ τῷ σώματι τῷ ἐκ γῆς γενομένῳ. Καὶ τί ἔτι μέμφεσθε τοῖς Ἀρειανοῖς λέγουσι τὸν Υἱὸν κτίσμα, λέγοντες αὐτοὶ καὶ τὸν Πατέρα ὁμοούσιον τοῖς κτίσμασι; καὶ εἰς ἑτέραν ἀσέβειαν μετερχόμενοι, φάσκοντες εἰς σάρκα, καὶ ὀστέα, καὶ τρίχας, καὶ νεῦρα, καὶ ὅλον τὸ σῶμα μεταβεβλῆσθαι τὸν Λόγον, καὶ ἠλλάχθαι τῆς ἰδίας φύσεως. Ὥρα γὰρ ὑμᾶς φανερῶς εἰπεῖν ἐκ γῆς αὐτὸν

4. Whence has it come upon you, O you men, to say that the body is consubstantial with the Godhead of the Word (for it is good to begin from this, so that, when this is shown to be unsound, all the other such things also may be shown [to be so])? From the divine Scriptures, then, it is not to be found, for they say that God came to be in a human body. But indeed the Fathers too, who came together at Nicaea, have said that not the body, but the Son Himself is consubstantial with the Father; and they confessed that He is from the essence of the Father, but the body, again according to the Scriptures, from Mary. Either then deny the synod at Nicaea, and bring these things in as heretics; or, if you wish to be children of the Fathers, do not think contrary to what they themselves wrote. For from this too you can see the absurdity: if the Word is consubstantial with the body, which has its nature from earth, and the Word is consubstantial with the Father according to the confession of the Fathers, then the Father Himself also will be consubstantial with the body that came to be from earth. And why do you still blame the Arians, who say that the Son is a creature, when you yourselves say that the Father too is consubstantial with creatures, and, passing over to another impiety, assert that the Word has been changed into flesh, and bones, and hair, and sinews, and the whole body, and altered from His own nature? For it is time for you to say openly that He

Editors' notes and page, col. 1056

Footnotes

(10) ‹Τὰ γὰρ εἰρημένα› · printed under col 1055

Seguer. et Epiph., ὀνομασθῶσι. Τὰ γὰρ προειρημένα.

Seguier's and Epiphanius, ὀνομασθῶσι. Τὰ γὰρ προειρημένα.

(11) ‹ὡς προείρηται› · printed under col 1055

Sic Seguer. Gobler. et Felckm. 1. In editis, εἴρηται.

So Seguier's, Gobler's and Felckmann's first. In the printed editions, εἴρηται.

(12) ‹κατηγορεῖν καὶ διελέγχειν› · printed under col 1055

Quidam mss., κατηγορῆσαι καὶ ἐλέγχειν. Mox, τῶν ταῦτα διανοηθέντων. Gobler. Felck. 1, Seguer. et Epiph., τὴν τῶν ταῦτα διανοηθέντων αἰσχύνην. Mox Epiph. Seguer. Basil. Gobler. et Felc. 1, πλέον. Editi et alii, πλεῖον. Infra Seguer. solus, ἀποκρίνεσθαι.

Some manuscripts, κατηγορῆσαι καὶ ἐλέγχειν. Next, τῶν ταῦτα διανοηθέντων. Gobler's, Felckmann's first, Seguier's and Epiphanius, τὴν τῶν ταῦτα διανοηθέντων αἰσχύνην. Next, Epiphanius, Seguier's, the Basel, Gobler's and Felckmann's first, πλέον. The printed editions and others, πλεῖον. Below, Seguier's alone, ἀποκρίνεσθαι.

(13) ‹ἀναισχυντίας› · printed under col 1055

Seguer. solus ἀναισχυντίας. Alii, ἀναίσχυντον.

Seguier's alone, ἀναισχυντίας. Others, ἀναίσχυντον.

(14) ‹ἐπῆλθεν εἰπεῖν› · printed under col 1056

Seguerian., Πόθεν ὑμῖν, ὦ οὗτοι, εἰπεῖν. In eodem infra post καλόν, non legitur, ἐστιν.

Seguier's, Πόθεν ὑμῖν, ὦ οὗτοι, εἰπεῖν. In the same [manuscript], below, after καλόν, ἐστιν is not read.

(15) ‹Ἀλλὰ γὰρ› · printed under col 1056

Γάρ deest in editis. Ex mss. Seguer. Basil. et Anglic. restituimus.

Γάρ is lacking in the printed editions. We have restored it from the manuscripts Seguier's, the Basel and the English.

(16) ‹κατὰ τὰς Γραφάς› · printed under col 1056

Θείας Γραφάς, in Seguer. Basil. Gobler. et Felckm. 1.

Θείας Γραφάς, in Seguier's, the Basel, Gobler's and Felckmann's first.

(17) ‹ἔγραψαν αὐτοί› · printed under col 1056

Locus citatus in dial. Theoriani adv. Armenos, tom. I Bibl. Graec. PP. p. 447, Epiph. Καὶ γὰρ ἐκ τούτου.

The passage is cited in the Dialogue of Theorianus against the Armenians, vol. I of the Bibliotheca Graecorum Patrum, p. 447. Epiphanius, Καὶ γὰρ ἐκ τούτου.

(18) ‹ὁ Λόγος τῷ σώματι› · printed under col 1056

Gobler. Felckm. 1, εἰ ὁμοούσιον τῷ Λόγῳ τὸ σῶμα.

Gobler's and Felckmann's first, εἰ ὁμοούσιον τῷ Λόγῳ τὸ σῶμα.

(19) ‹λέγοντες αὐτοὶ καὶ› · printed under col 1056

Καί deest in Basil.

Καί is lacking in the Basel [manuscript].

Page

running head: 1055 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1056 (shared with col 1055)
marginal letters: A ‹ἵνα ἢ ἀκούσαντες›; B ‹Ἀρκεῖ, ὅτι οὐκ ἔστι›; C ‹συνελθόντες οὐ τὸ σῶμα›; D ‹ἀσέβειαν μετερχόμενοι›
old-edition numerals: (none)
signature: (none)
other: notes (10)–(13) are printed under col 1055, (14)–(19) under this column.

PG 26:1057

γεγενῆσθαι· ἐκ γῆς γὰρ τῶν ὀστέων καὶ ὅλου τοῦ σώματος φύσις. Τίς οὖν ἡ τοσαύτη παραφροσύνη, ἵνα καὶ πρὸς ἑαυτοὺς διαμάχησθε; ὁμοούσιον μὲν γὰρ λέγοντες τὸν Λόγον τῷ σώματι, ἕτερον πρὸς ἕτερον σημαίνετε· τὸ δὲ εἰς σάρκα μεταβεβλῆσθαι αὐτοῦ τοῦ Λόγου τροπὴν φαντάζεσθε. Καὶ τίς ἔτι λοιπὸν ὑμῶν ἀνέξεται ταῦτα καὶ μόνον φθεγγομένων; Πάσης γὰρ αἱρέσεως πλέον εἰς ἀσέβειαν ἐξεκλίνατε. Εἰ γὰρ ὁμοούσιος ὁ Λόγος τῷ σώματι, περιττὴ τῆς Μαρίας ἡ μνήμη καὶ ἡ χρεία, δυναμένου τοῦ σώματος εἶναι καὶ πρὸ Μαρίας ἀΐδιος, ὥσπερ οὖν ἐστι καὶ αὐτὸς ὁ Λόγος· εἴ γε καθ' ὑμᾶς ὁμοούσιός ἐστι τῷ σώματι. Τίς δὲ καὶ ἡ χρεία τῆς ἐπιδημίας τοῦ Λόγου, ἵνα ἢ τὸ ἑαυτοῦ ὁμοούσιον ἐνδύσηται, ἢ, τραπεὶς ἀπὸ τῆς ἰδίας φύσεως, σῶμα γένηται; Οὐ γὰρ ἑαυτῆς ἡ θεότης ἐπιλαμβάνεται, ἵνα καὶ τὸ ὁμοούσιον ἑαυτῆς ἐνδύσηται. Ἀλλ' οὐδὲ ἥμαρτεν ὁ τὰς ἄλλων ἁμαρτίας λυτρούμενος Λόγος, ἵνα, τραπεὶς εἰς σῶμα, ἑαυτὸν ὑπὲρ ἑαυτοῦ εἰς θυσίαν προσενέγκῃ, καὶ ἑαυτὸν λυτρώσηται.

was born from earth; for the nature of the bones and of the whole body is from earth. What then is this great derangement, that you fight even against yourselves? For in saying that the Word is consubstantial with the body, you signify one thing in relation to another; but in [saying] that he has been changed into flesh, you imagine an alteration of the Word Himself. And who henceforth will any longer bear with you, even when you only utter these things? For you have swerved into impiety further than every heresy. For if the Word is consubstantial with the body, the mention and the need of Mary are superfluous, since the body could be eternal even before Mary, as indeed the Word Himself also is, if, as you say, He is consubstantial with the body. And what need, too, was there of the sojourn of the Word, that He should either put on what is consubstantial with Himself, or, turned from His own nature, become a body? For the Godhead does not take hold of itself, so as to put on what is consubstantial with itself. Nor did the Word, Who redeems the sins of others, sin, so that, turned into a body, He should offer Himself as a sacrifice for Himself, and redeem Himself.

5. Ἀλλ' οὐκ ἔστιν οὕτως, μὴ γένοιτο! Σπέρματος γὰρ Ἀβραὰμ ἐπιλαμβάνεται, ὡς εἶπεν ὁ Ἀπόστολος· ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, καὶ λαβεῖν ὅμοιον ἡμῖν σῶμα. Διὰ τοῦτο γοῦν καὶ ὑπόκειται ἀληθῶς ἡ Μαρία, ἵν' ἐξ αὐτῆς τοῦτο λάβῃ, καὶ ὡς ἴδιον ὑπὲρ ἡμῶν αὐτὸ προσενέγκῃ. Καὶ ταύτην ὁ μὲν Ἡσαΐας προφητεύων, ἐδείκνυε λέγων· Ἰδοὺ ἡ Παρθένος· ὁ δὲ Γαβριὴλ ἀποστέλλεται πρὸς αὐτὴν οὐχ ἁπλῶς πρὸς παρθένον, Ἀλλὰ πρὸς παρθένον μεμνηστευμένην ἀνδρί· ἵν' ἐκ τοῦ μνηστῆρος δείξῃ τὴν Μαρίαν ἀληθῶς ἄνθρωπον οὖσαν. Διὸ καὶ τοῦ τίκτειν μνημονεύει ἡ Γραφή, καί φησιν· Ἐσπαργάνωσε· καὶ ἐμακαρίζοντο μαστοί, οὓς ἐθήλασε, καὶ προσηνέχθη θυσία, ὡς διανοίξαντος τοῦ τεχθέντος τὴν μήτραν· ταῦτα δὲ πάντα, τικτούσης ἦν Παρθένου γνωρίσματα. Καὶ ὁ Γαβριὴλ δὲ ἀσφαλῶς εὐηγγελίζετο αὐτῇ, λέγων οὐχ ἁπλῶς, τὸ γεννώμενον ἐν σοί, ἵνα μὴ ἔξωθεν ἐπεισαγόμενον αὐτῇ σῶμα νομισθῇ· ἀλλ' ἐκ σοῦ, ἵν' ἐξ αὐτῆς φύσει τὸ γεννώμενον εἶναι πιστευθῇ, φανερῶς καὶ τοῦτο τῆς φύσεως δεικνυούσης, ὡς ἀδύνατον παρθένον φέρειν γάλα μὴ τεκοῦσαν, καὶ ἀδύνατον γάλακτι τραφῆναι σῶμα καὶ σπαργανωθῆναι, μὴ πρότερον φύσει τεχθέν. Τοῦτό ἐστι τὸ περιτμηθὲν ὀκταήμερον· τοῦτο Συμεὼν εἰς τὰς ἀγκάλας ἐδέξατο· τοῦτο γέγονε παιδίον καὶ ηὔξησε, δωδεκαετὲς

5. But it is not so, far from it! For He takes hold of the seed of Abraham, as the Apostle said; whence it behoved Him in all things to be made like unto His brethren [Heb. 2:16, 17], and to take a body like ours. For this reason, indeed, Mary is truly presupposed, in order that He might take this [body] from her, and offer it on our behalf as His own. And her Isaiah, prophesying, pointed out, saying: Behold the Virgin [Isa. 7:14]; and Gabriel is sent to her, not simply to a virgin, But to a virgin betrothed to a man [Luke 1:27], that by the betrothed he might show Mary to be truly a human being. Wherefore also the Scripture makes mention of her giving birth, and says: She wrapped Him in swaddling clothes [Luke 2:7]; and the breasts which He sucked were called blessed [Luke 11:27], and a sacrifice was offered, as [for one] Whose birth had opened the womb [Luke 2:23]; and all these were tokens of a Virgin who gave birth. And Gabriel too brought her the good tidings with care, saying not simply, that which is born in you, lest a body brought in upon her from without should be supposed; but of you [Luke 1:35], that what was born might be believed to be from her by nature; nature too plainly showing this, that it is impossible for a virgin to give milk who has not given birth, and impossible for a body to be nourished with milk and wrapped in swaddling clothes that has not first been born by nature. This is what was circumcised on the eighth day; this Simeon received into his arms [Luke 2:21–42]; this became a little child and grew, [and] twelve

Editors' notes and page, col. 1057

Footnotes

(20) ‹ἐκ γῆς γὰρ› · printed under col 1057

Ἐκ γῆς γάρ, Gobler. Felckm. 1, Seguer. et Epiph. Editi, Ἐκ τῆς γὰρ γῆς πρὸς αὐτοὺς διαμάχησθε, ὁμοούσιον γάρ. Ibidem γάρ deest in Epiph.

Ἐκ γῆς γάρ, Gobler's, Felckmann's first, Seguier's and Epiphanius. The printed editions, Ἐκ τῆς γὰρ γῆς πρὸς αὐτοὺς διαμάχησθε, ὁμοούσιον γάρ. In the same place γάρ is lacking in Epiphanius.

(21) ‹ἕτερον σημαίνετε› · printed under col 1057

Sic Anglic. Basil. Seguer. et Epiph. in editis, σώματι ἕτερον σημαι-. Quae sequuntur autem, τὸ δὲ εἰς σάρκα, a Gelasio citantur in lib. De duabus naturis, sed paulo diverse.

So the English, the Basel, Seguier's and Epiphanius; in the printed editions, σώματι ἕτερον σημαι-. What follows, however, τὸ δὲ εἰς σάρκα, is cited by Gelasius in the book On the Two Natures, but somewhat differently.

(22) ‹ἡ μνήμη καὶ ἡ› · printed under col 1057

Sic Seguerianus et Epiphan., atque ita legit Nannius. Alii et editi, καὶ τίς ἡ.

So Seguier's and Epiphanius, and so Nannius read. Others and the printed editions, καὶ τίς ἡ.

(23) ‹τραπεὶς ἀπὸ› · printed under col 1057, continued under col 1058

Ita Seguer. Anglic. Gobler. Felck. 1, et Epiph. Editi, male τραπεῖσα πρό.

So Seguier's, the English, Gobler's, Felckmann's first and Epiphanius. The printed editions, wrongly, τραπεῖσα πρό.

(24) ‹τραπεὶς εἰς σῶμα› · printed under col 1058

Sic Seguerian. Epiph., et ita legit Nannius. Editi, εἰς σάρκα. Mox Seguer., εἰς θυσίαν. In aliis, εἰς deest. Infra, κατὰ πάντα, deest in Seguer.

So Seguier's and Epiphanius, and so Nannius read. The printed editions, εἰς σάρκα. Next, Seguier's, εἰς θυσίαν; in others εἰς is lacking. Below, κατὰ πάντα is lacking in Seguier's.

(25) ‹οὐχ ἁπλῶς πρὸς› · printed under col 1058

Epiph. et Seguer., πρός, sed deest in editis.

Epiphanius and Seguier's, πρός; but it is lacking in the printed editions.

(26) ‹ἐκ τοῦ μνηστῆρος› · printed under col 1058

Gobler. Felck. 1, Seguer., μνήστορος. Editi et alii, μνηστῆρος. Mox editi, Διὸ καὶ τοῦ τίκτειν in Epiph. et in Seguer., διό deest. Paulo post Gobler. et Felck. 1, οἱ μαστοί.

Gobler's, Felckmann's first and Seguier's, μνήστορος. The printed editions and others, μνηστῆρος. Next, the printed editions [have] Διὸ καὶ τοῦ τίκτειν; in Epiphanius and in Seguier's, διό is lacking. A little after, Gobler's and Felckmann's first, οἱ μαστοί.

Page

running head: 1057 EPISTOLA AD EPICTETUM 1058 (shared with col 1058)
marginal letters: A ‹γεγενῆσθαι· ἐκ γῆς›; B ‹γένηται; Οὐ γὰρ ἑαυτῆς›; C ‹ἀποστέλλεται πρὸς αὐτὴν›; D ‹τον γάλακτι τραφῆναι›
old-edition numerals: (none)
signature: (none)
other: the column ends with "δωδε-", completed at the head of the next Greek column, col 1060; set whole at the end of this column (imported). A blank space stands in this column between the end of section 4 and the start of section 5 (the Greek runs shorter than the facing Latin). Notes (20)–(23) are printed under this column, (23) running on and (24)–(26) printed under col 1058.

PG 26:1058

Editors' notes and page, col. 1058

Footnotes

52* ‹per omnia fratribus similari› · printed under col 1057 Hebr. II, 16, 17.

Heb. 2:16–17.

53 ‹Isaias quidem indicavit dicens› · printed under col 1057 Isa. VII, 14.

Isa. 7:14.

54 ‹desponsatam viro› · printed under col 1057 Luc. I, 27.

Luke 1:27.

55 ‹Pannis eum involvit› · printed under col 1058 Luc. II, 7.

Luke 2:7.

56 ‹quibus ipse lactatus est› · printed under col 1058 Luc. XI, 27.

Luke 11:27.

57 ‹oblatum est sacrificium› · printed under col 1058 Luc. II, 23.

Luke 2:23.

58 ‹sed, ex te› · printed under col 1057 (second line of the scripture band) Luc. I, 35.

Luke 1:35.

59 ‹annorum factum est› · printed under col 1057 (second line of the scripture band) Luc. II, 21-42.

Luke 2:21–42.

(The scripture band runs across both halves of the page. The superscript numbers are tiny: read at zoom 8 as 52* (with an asterisk, repeating 52 of col 1051), 53, 54 … 59; the sequence is confirmed by 50–52 on p. 542 and 60 on p. 546. In 57 the verse figure could be read 23 or 25; 23 is taken, as 3 and 5 look alike in this type and Luke 2:23 is the verse the Latin cites. The note band below holds the end of (23) and notes (24)–(26), called in the Greek of col 1057 and set in n1057.)

Footnotes

60 ‹tricesimum usque pervenit annum› · printed under col 1059 Luc. III, 23.

Luke 3:23.

61 ‹et non mutor› · printed under col 1059 Malach. III, 6.

Mal. 3:6.

62 ‹et in saecula› · printed under col 1059 Hebr. XIII, 8.

Heb. 13:8.

63 ‹ut ait Petrus› · printed under col 1060 I Petr. III, 19.

1 Pet. 3:19.

64 ‹in Golgotha deposuit› · printed under col 1060 Marc. XV, 46.

Mark 15:46.

65 ‹in illo conspexit› · printed under cols 1060 and 1059 (runs over the line) Joan. XX, 25.

John 20:25.

66 ‹Quid me caedis› · printed under col 1059 Joan. XVIII, 23.

John 18:23.

67 ‹a probro sputorum› · printed under col 1059 Isa. L, 6.

Isa. 50:6.

(The scripture band runs across both halves of the page; all its calls stand in this Latin column. Notes (27) onwards, printed below it, are called in the Greek of col 1060 and belong to that column.)

Page

running head: 1059 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1060 (shared with col 1060)
marginal letters: A ‹tricesimum usque pervenit›; B ‹dicunt, Verbum in ossa›; C ‹circa cum a ministro›; D ‹(27) Seguer.› (beside the note band)
old-edition numerals: (none)
signature: (none)
other: Migne's Latin translation facing col 1060; not set, per UNIT.md.

PG 26:1060

γενόμενον, καὶ εἰς τὸν τριακοστὸν ἐνιαυτὸν ἦλθεν. Οὐ γάρ, ὥς τινες ὑπενόησαν, ἡ οὐσία αὐτὴ τοῦ Λόγου τραπεῖσα περιετμήθη, ἀναλλοίωτος οὖσα καὶ ἄτρεπτος· λέγοντος μὲν αὐτοῦ τοῦ Σωτῆρος· Ἴδετε, ἴδετε, ὅτι ἐγώ εἰμι, καὶ οὐκ ἠλλοίωμαι· τοῦ δὲ Παύλου γράφοντος· Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας· ἀλλ' ἐν τῷ περιτμηθέντι σώματι, καὶ βασταχθέντι, καὶ φαγόντι, καὶ πιόντι, καὶ καμόντι, καὶ ἐν ξύλῳ καθηλωθέντι καὶ παθόντι, ἦν ὁ ἀπαθὴς καὶ ἀσώματος τοῦ Θεοῦ Λόγος. Τοῦτο ἦν τὸ ἐν μνημείῳ τεθέν, ὅτε αὐτὸς ἐπορεύθη, μὴ χωρισθεὶς αὐτοῦ, κηρῦξαι καὶ τοῖς ἐν φυλακῇ πνεύμασιν, ὡς εἶπεν ὁ Πέτρος.

years old, and came to his thirtieth year [Luke 3:23]. For it was not, as some have supposed, the very essence of the Word that was changed and circumcised, being unalterable and unchangeable; for the Saviour Himself says: See, see, that I am, and I am not altered [Mal. 3:6]; and Paul writes: Jesus Christ yesterday and today the same, and unto the ages [Heb. 13:8]; but in the body that was circumcised, and carried, and that ate, and drank, and was weary, and was nailed on the wood and suffered, was the impassible and incorporeal Word of God. This [body] it was that was laid in the tomb, when He Himself went, not separated from it, to preach also to the spirits in prison, as Peter said [1 Pet. 3:19].

6. Ὃ μάλιστα δείκνυσι τὴν ἄνοιαν τῶν λεγόντων, εἰς ὀστέα καὶ σάρκα τετράφθαι τὸν Λόγον. Εἰ γὰρ τοῦτο ἦν, οὐκ ἦν χρεία μνημείου· αὐτὸ γὰρ ἂν ἐπορεύθη δι' ἑαυτοῦ τὸ σῶμα, κηρῦξαι τοῖς ἐν τῷ ᾅδῃ πνεύμασι. Νῦν δὲ αὐτὸς μὲν ἐπορεύθη κηρῦξαι, τὸ δὲ σῶμα εἱλίξας ὁ Ἰωσὴφ σινδόνι, ἀπέθετο ἐν τῷ Γολγοθᾷ· καὶ δέδεικται πᾶσιν, ὅτι μὴ τὸ σῶμα ἦν ὁ Λόγος, ἀλλὰ σῶμα ἦν τοῦ Λόγου. Καὶ τοῦτο Θωμᾶς ἀναστὰν ἐκ νεκρῶν ἐψηλάφησε, καὶ εἶδεν ἐν αὐτῷ τοὺς τύπους τῶν ἥλων, οὓς ὑπέμεινεν αὐτὸς ὁ Λόγος, ὁρῶν καθηλουμένους ἐν τῷ ἰδίῳ σώματι, καί, δυνάμενος κωλύειν, οὐκ ἐκώλυσεν· ἀλλὰ καὶ ἰδιοποιεῖτο τὰ τοῦ σώματος ἴδια, ὡς ἑαυτοῦ ὁ Λόγος ὁ ἀσώματος. Ἀμέλει τοῦ σώματος τυπτομένου παρὰ τοῦ ὑπηρέτου, ὡς αὐτὸς πάσχων ἔλεγε· Τί με δέρεις; Καὶ ἄψαυστος ὢν ὁ Λόγος τῇ φύσει, ὅμως ἔλεγε· Τὸν νῶτόν μου ἔδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα· καὶ τὸ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων. Ἃ γὰρ τὸ ἀνθρώπινον ἔπασχε σῶμα τοῦ Λόγου, ταῦτα, συνὼν αὐτῷ ὁ Λόγος, εἰς ἑαυτὸν ἀνέφερεν, ἵνα τῆς τοῦ Λόγου θεότητος μετασχεῖν δυνηθῶμεν. Καὶ ἦν παράδοξον, ὅτι αὐτὸς ἦν ὁ πάσχων καὶ μὴ πάσχων· πάσχων μέν, ὅτι τὸ ἴδιον αὐτοῦ ἔπασχε σῶμα, καὶ ἐν αὐτῷ τῷ πάσχοντι ἦν· μὴ πάσχων δέ, ὅτι τῇ φύσει Θεὸς ὢν ὁ Λόγος, ἀπαθής ἐστι. Καὶ αὐτὸς μὲν ὁ ἀσώματος ἦν ἐν τῷ παθητῷ σώματι· τὸ δὲ σῶμα εἶχεν ἐν ἑαυτῷ τὸν ἀπαθῆ Λόγον, ἀφανίζοντα αὐτοῦ τοῦ σώματος τὰς ἀσθενείας. Ἐποίει δὲ τοῦτο

6. Which shows above all the folly of those who say that the Word was changed into bones and flesh. For if this were so, there would have been no need of a tomb; for the body would have gone by itself to preach to the spirits in Hades. But as it is, He Himself went to preach, while the body Joseph wrapped in a linen cloth and laid in Golgotha [Mark 15:46]; and it has been shown to all that the body was not the Word, but the body was the Word's. And Thomas handled this [body] when it had risen from the dead, and saw in it the prints of the nails [John 20:25], which the Word Himself had endured, seeing them nailed into His own body, and, though able to prevent it, did not prevent it; but the incorporeal Word made His own the properties of the body, as His own. Thus, when the body was struck by the servant, He said as if suffering Himself: Why do you smite me? [John 18:23]. And the Word, being by nature not to be touched, nevertheless said: I gave my back to scourges, and my cheeks to blows; and I turned not my face from the shame of spittings [Isa. 50:6]. For what the human body of the Word suffered, the Word, being joined with it, referred to Himself, in order that we might be able to partake of the Godhead of the Word. And it was a paradox, that He Himself was the one suffering and not suffering: suffering, because His own body suffered, and He was in that very [body] that suffered; not suffering, because the Word, being God by nature, is impassible. And He, the incorporeal, was in the passible body; but the body had in itself the impassible Word, making away with the weaknesses of the body itself. And this He did

Editors' notes and page, col. 1060

Footnotes

(27) ‹γενόμενον› · printed under col 1059

Seguer., τρισκαιδεκαετὴς γενόμενος. Epiph., δεκαετὴς γενόμενος. In Nannii versione haec deerant, ut in veteribus editis cernere est.

Seguer. [has] τρισκαιδεκαετὴς γενόμενος ("having become thirteen years"). Epiph. [has] δεκαετὴς γενόμενος ("having become ten years"). In Nannius's version these words were missing, as can be seen in the old editions.

(28) ‹Ἴδετε, ἴδετε› · printed under col 1059

Epiph. et Seguer., semel tantum habet, ἴδετε, addito με.

Epiph. and Seguer. have ἴδετε only once, with με ("me") added.

(29) ‹καὶ πιόντι› · printed under col 1059

In editis post, φαγόντι, legitur, καὶ πιόντι, quod abest ab Epiphanio, Segueriano, Gobleriano et Felckm. 1, et a Nanni; versione.

In the editions, after φαγόντι, one reads καὶ πιόντι ("and having drunk"), which is absent from Epiphanius, the Seguerianus, the Goblerianus and Felckm. 1, and from Nannius's version.

(30) ‹χωρισθεὶς αὐτοῦ› · printed under col 1059

Μὴ χωρισθεὶς αὐτοῦ. Haec verba absunt a Segueriano, Gobleriano, Felckm. 1, Epiph., sed in quibusdam mss. cum reperiantur, ea retinuimus.

Μὴ χωρισθεὶς αὐτοῦ ("not having been separated from it"). These words are absent from the Seguerianus, the Goblerianus, Felckm. 1 and Epiph., but since they are found in some manuscripts, we have retained them.

(31) ‹σῶμα εἰλίξας› · printed under col 1059

Anglic., ἐλίξας. Seguer. Gobler. et Felck. 1, ἑλίξας cum aspero.

Anglic. [has] ἐλίξας. Seguer., Gobler. and Felck. 1 [have] ἑλίξας, with the rough breathing.

(32) ‹ὁρῶν καθηλουμένους› · printed under col 1059, continued under col 1060

Sic Seguer. Editi vero et alii, καθηλωμένους. Paulo post Seguer., οὐκ ἐκώλυεν. Infra in edit., ὁ Λόγος ὁ ἀσώματος. Sed, ὁ Λόγος abest ab Epiphan. Gobler. Felck. 1, Seguer. Mox, Ἀμέλει τοῦ σώματος. Epiph. Basil. Gobler. Felck. 1, Seguer. Nann. At in edit., διὰ τοῦτο τοῦ σώματος.

So Seguer. But the editions and others [have] καθηλωμένους. A little after, Seguer. [has] οὐκ ἐκώλυεν. Below, in the editions, ὁ Λόγος ὁ ἀσώματος ("the incorporeal Word"); but ὁ Λόγος is absent from Epiphan., Gobler., Felck. 1, Seguer. Next, Ἀμέλει τοῦ σώματος: [so] Epiph., Basil., Gobler., Felck. 1, Seguer., Nann.; but in the editions, διὰ τοῦτο τοῦ σώματος ("for this reason, of the body").

(33) ‹ὅμως ἔλεγε› · printed under col 1060

Seguer., τῇ φύσει ὁ Λόγος, ὅμως ἔλεγεν. In Epiph. deest ὁ Λόγος. Editi, ὢν τῇ φύσει, ἔλεγε. Mox Seguer., δέδωκα. Paulo post idem, τὸ δὲ πρόσωπον.

Seguer. [has] τῇ φύσει ὁ Λόγος, ὅμως ἔλεγεν. In Epiph. ὁ Λόγος is missing. The editions [have] ὢν τῇ φύσει, ἔλεγε. Next, Seguer. [has] δέδωκα. A little after, the same [has] τὸ δὲ πρόσωπον.

(34) ‹ἀπὸ αἰσχύνης› · printed under col 1060

Αἰσχύνης deest in Epiph. Mox, Ἃ γὰρ τὸ ἀνθρώπινον. Haec citantur a Theodor. dial. 3, p. 159, postea Seguer., ἔπασχε σῶμα, ταῦτα συν-. Theod. vero ταῦτα συνομολόγος εἰς ἑαυτὸν ὁ Λόγος. Infra Seguer. Anglic. Gobler. et Felckm. 1, Theod., ἵνα ἡμεῖς.

Αἰσχύνης ("shame") is missing in Epiph. Next, Ἃ γὰρ τὸ ἀνθρώπινον: these words are cited by Theodor., dial. 3, p. 159. Afterwards Seguer. [has] ἔπασχε σῶμα, ταῦτα συν-; but Theod. [has] ταῦτα συνομολόγος εἰς ἑαυτὸν ὁ Λόγος. Below, Seguer., Anglic., Gobler. and Felckm. 1, Theod. [have] ἵνα ἡμεῖς.

(35) ‹μέν, ὅτι› · printed under col 1060

Sic Seguer. et Theod., quos secuti sumus. Editi, ἦν ὁ πάσχων μὲν, ὅτι, etc. Infra Seguer. Gobler. et Felck. 1, Θεὸς, ὢν Λόγος.

So Seguer. and Theod., whom we have followed. The editions [have] ἦν ὁ πάσχων μὲν, ὅτι, etc. Below, Seguer., Gobler. and Felck. 1 [have] Θεὸς, ὢν Λόγος.

(36) ‹τοῦ σώματος τὰς ἀσθενείας› · printed under col 1060

Gobler. Felck. 1, ἀφανίζοντα μὲν τὰς ἑαυτοῦ ἀσθενείας. Seguer. et Theod., ἀφανίζοντα μὲν τὰς ἀσθενείας αὐτοῦ τοῦ σώματος. Editi, ἀφανίζοντα αὐτοῦ τοῦ σώματος τὰς ἀσθενείας.

Gobler., Felck. 1 [have] ἀφανίζοντα μὲν τὰς ἑαυτοῦ ἀσθενείας. Seguer. and Theod. [have] ἀφανίζοντα μὲν τὰς ἀσθενείας αὐτοῦ τοῦ σώματος. The editions [have] ἀφανίζοντα αὐτοῦ τοῦ σώματος τὰς ἀσθενείας.

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καὶ ἐγένετο οὕτως, ἵνα, τὰ ἡμῶν αὐτὸς δεχόμενος, καὶ προσενεγκὼν εἰς θυσίαν, ἐξαφανίσῃ, καὶ λοιπὸν τοῖς ἑαυτοῦ περιβαλὼν ἡμᾶς, ποιήσῃ τὸν Ἀπόστολον εἰπεῖν· Δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.

and so it came to pass, in order that He, receiving what is ours and offering it as a sacrifice, might make away with it, and thereafter, clothing us with what is His, might cause the Apostle to say: This corruptible must put on incorruption, and this mortal must put on immortality [1 Cor. 15:53].

7. Οὐ θέσει δὲ ταῦτα ἐγίνετο, μὴ γένοιτο! ὥς τινες πάλιν ὑπέλαβον· ἀλλ' ὄντως ἀληθείᾳ ἀνθρώπου γενομένου τοῦ Σωτῆρος, ὅλου τοῦ ἀνθρώπου σωτηρία ἐγίνετο. Εἰ γὰρ θέσει ἦν ἐν τῷ σώματι ὁ Λόγος, κατ' ἐκείνους, τὸ δὲ θέσει λεγόμενον φαντασία ἐστί, δοκήσει εὑρίσκεται καὶ ἡ σωτηρία καὶ ἡ ἀνάστασις τῶν ἀνθρώπων λεγομένη, κατὰ τὸν ἀσεβέστατον Μανιχαῖον. Ἀλλὰ μὴν οὐ φαντασία ἡ σωτηρία ἡμῶν, οὐδὲ σώματος μόνου, ἀλλ' ὅλου τοῦ ἀνθρώπου, ψυχῆς καὶ σώματος ἀληθῶς, ἡ σωτηρία γέγονεν ἐν αὐτῷ τῷ Λόγῳ. Ἀνθρώπινον ἄρα φύσει τὸ ἐκ τῆς Μαρίας κατὰ τὰς θείας Γραφάς, καὶ ἀληθινὸν ἦν τὸ σῶμα τοῦ Κυρίου· ἀληθινὸν δὲ ἦν, ἐπεὶ ταυτὸν ἦν τῷ ἡμετέρῳ· ἀδελφὴ γὰρ ἡμῶν ἡ Μαρία, ἐπεὶ καὶ πάντες ἐκ τοῦ Ἀδάμ ἐσμεν. Καὶ τοῦτο οὐκ ἄν τις ἀμφιβάλοι, μνησθεὶς ὧν ἔγραψεν ὁ Λουκᾶς. Μετὰ γὰρ τὸ ἀναστῆναι ἐκ τῶν νεκρῶν, δοκούντων τινῶν μὴ ἐν τῷ ἐκ Μαρίας σώματι βλέπειν τὸν Κύριον, ἀλλ' ἀντὶ τούτου πνεῦμα θεωρεῖν, ἔλεγεν· Ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, καὶ τοὺς τύπους τῶν ἥλων, ὅτι ἐγώ εἰμι αὐτός. Ψηλαφήσατέ με, καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα. Καὶ τοῦτο εἰπών, ἐπέδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας. Ἐξ ὧν καὶ ἐλέγχεσθαι δύνανται πάλιν οἱ τολμήσαντες εἰπεῖν εἰς σάρκα καὶ ὀστέα ἠλλοιῶσθαι τὸν Κύριον. Οὐ γὰρ εἶπε, Καθὼς ἐμὲ θεωρεῖτε σάρκα καὶ ὀστᾶ ὄντα, ἀλλ' ἔχοντα· ἵνα μὴ αὐτὸς ὁ Λόγος εἰς ταῦτα τραπεὶς νομισθῇ, ἀλλ' αὐτὸς ἔχων αὐτὰ καὶ πρὸ τοῦ θανάτου καὶ μετὰ τὴν ἀνάστασιν εἶναι πιστευθῇ.

7. But these things did not come about by attribution, far from it! as some again have supposed; but, the Saviour having in very truth become man, the salvation of the whole man came about. For if the Word was in the body by attribution, as they [hold], and what is said to be by attribution is an appearance, then the salvation and the resurrection of men that is spoken of is found to be in seeming, according to the most impious Manichaeus. But indeed our salvation is not an appearance, nor [the salvation] of the body only, but of the whole man, soul and body truly: the salvation has come about in the Word Himself. Human, then, by nature was that which was from Mary, according to the divine Scriptures, and real was the body of the Lord; and it was real, since it was the same as ours; for Mary is our sister, since we all are from Adam. And this no one would doubt, remembering what Luke wrote. For after He had risen from the dead, when some thought that they did not see the Lord in the body from Mary, but were beholding a spirit instead of it, He said: See my hands and my feet, and the prints of the nails, that it is I myself. Handle me, and see, for a spirit has not flesh and bones, as you behold me having. And having said this, He showed them His hands and His feet [Luke 24:39, 40]. By which those also can be refuted again who dared to say that the Lord had been changed into flesh and bones. For He did not say, As you behold me being flesh and bones, but having; in order that the Word Himself might not be thought to have been changed into these, but might be believed to have them Himself, both before the death and after the resurrection.

8. Τούτων δὲ οὕτως ἐχόντων τὴν ἀπόδειξιν, περιττὸν ἔτι τῶν ἄλλων ἅπτεσθαι, καὶ γυμνάζειν τι περὶ αὐτῶν, τοῦ σώματος, ἐν ᾧ ἦν ὁ Λόγος, μὴ ὄντος ὁμοουσίου τῇ θεότητι, ἀλλ' ἐκ Μαρίας ἀληθῶς τεχθέντος· καὶ αὐτοῦ δὲ τοῦ Λόγου μὴ τραπέντος εἰς ὀστέα καὶ σάρκα, ἀλλ' ἐν σαρκὶ γενομένου. Τὸ γὰρ παρὰ τῷ Ἰωάννῃ λεγόμενον· Ὁ Λόγος σὰρξ ἐγένετο, ταύτην ἔχει τὴν διάνοιαν, καθὼς καὶ ἐκ τοῦ ὁμοίου

8. These things having their proof thus, it is superfluous still to touch on the other [points] and to exercise ourselves at all about them, since the body in which the Word was is not consubstantial with the Godhead, but was truly born of Mary; and the Word Himself was not changed into bones and flesh, but came to be in flesh. For what is said in John, The Word became flesh [John 1:14], has this meaning, as also from a like

Editors' notes and page, col. 1061

Footnotes

(37) ‹Οὐ θέσει› · printed under col 1061

Haec in synod. Ephes. Act. 1. Item Synod. Chalc. et apud Mercatorem p. 177, θέσει, Synod. Chalcedon. habet, appositive; Mercator, putatione; alii, adoptione; nos cum Petavio, fictione, et sic vertendum esse patet. Mox Basil. ὑπέβαλον. Mox, ὄντως ἀληθῆ. Gobler. Felckm. 1, Seguer. Paulo post Gobler. et Felckm. 1, ὅλως τοῦ ἀνθρώπου. Ibidem, ἐγένετο, Ephes. Infra Ephes., φαντασίας.

These words [are cited] in the Synod of Ephesus, Act 1; likewise in the Synod of Chalcedon and in Mercator, p. 177. For θέσει the Synod of Chalcedon has appositive ("by apposition"); Mercator, putatione ("by supposition"); others, adoptione ("by adoption"); we, with Petavius, fictione ("by fiction"), and it is plain that it ought to be translated so. Next, Basil. [has] ὑπέβαλον. Next, ὄντως ἀληθῆ: Gobler., Felckm. 1, Seguer. A little after, Gobler. and Felckm. 1 [have] ὅλως τοῦ ἀνθρώπου. In the same place, ἐγένετο: Ephes. Below, Ephes. [has] φαντασίας.

(38) ‹Μανιχαῖον› · printed under col 1061

Haec a Gelasio citantur lib. De duabus naturis.

These words are cited by Gelasius in the book On the Two Natures.

(39) ‹Ἀνθρώπινον ἄρα φύσει› · printed under col 1061

Haec a Theodoreto citantur dialogo primo pag. 40. Ephes., Ἀνθρώπινον γὰρ φύσει. Ibidem Theodoretus, τὸ ἐκ τῆς Μαρίας σῶμα, κατά.

These words are cited by Theodoret in the first dialogue, page 40. Ephes. [has] Ἀνθρώπινον γὰρ φύσει. In the same place Theodoret [has] τὸ ἐκ τῆς Μαρίας σῶμα, κατά.

(40) ‹τὸ σῶμα› · printed under col 1061, continued under col 1062

Sic Gobler. Felck. 1, Seguer. Editi et alii, τοῦ Σωτῆρος. Theodoret., καὶ ἀληθινὸν τὸ σῶμα τοῦ Σωτ-. Mox Seguer. Theodoret. Gobler. et Felck. 1, ἐπειδή. Editi vero et alii, ἐπεί. Paulo post Seguer., solus, ἐπειδή.

So Gobler., Felck. 1, Seguer. The editions and others [have] τοῦ Σωτῆρος. Theodoret. [has] καὶ ἀληθινὸν τὸ σῶμα τοῦ Σωτ-. Next, Seguer., Theodoret., Gobler. and Felck. 1 [have] ἐπειδή; but the editions and others, ἐπεί. A little after, Seguer. alone [has] ἐπειδή.

(41) ‹ἐπέδειξεν› · printed under col 1062

Gobler. Felckm. 1, Seguer., ἔδειξεν. Editi et alii, ἐπέδειξεν. Epiphan., ὑπέδειξεν. Mox, ἐλέγχεσθαι, Goblerian. Felck. 1, Seguerian. et Epiphan. Edit., διελέγχεσθαι.

Gobler., Felckm. 1, Seguer. [have] ἔδειξεν. The editions and others, ἐπέδειξεν. Epiphan., ὑπέδειξεν. Next, ἐλέγχεσθαι: the Goblerianus, Felck. 1, the Seguerianus and Epiphan. The editions [have] διελέγχεσθαι.

(42) ‹ἔχων αὐτά› · printed under col 1062

Sic Epiph. Nann. et Editi. Sed Gobler. Felck. 1, εἰς ταῦτα, minus bene. Mox Seguer., περιττόν ἐστι. Idem, γυμνάζεσθαι.

So Epiph., Nann. and the editions. But Gobler., Felck. 1 [have] εἰς ταῦτα, less well. Next, Seguer. [has] περιττόν ἐστι. The same [has] γυμνάζεσθαι.

(43) ‹τοῦ σώματος› · printed under col 1062

Epiph. Gobler. Felckm. 1, Seguer., τοῦ γὰρ σώματος, sed male, ut ex serie liquet.

Epiph., Gobler., Felckm. 1, Seguer. [have] τοῦ γὰρ σώματος, but wrongly, as is clear from the sequence.

(44) ‹σαρκὶ γενομένου› · printed under col 1062

Haec apud Theod. dial. 1.

These words [are cited] in Theod., dial. 1.

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marginal letters: A ‹καὶ ἐγένετο οὕτως›; B ‹τῶν ἀνθρώπων λεγομένη›; C ‹καθὼς ἐμὲ θεωρεῖτε›; D ‹καὶ σάρκα, ἀλλ' ἐν σαρκὶ› (standing between this line and the next)
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PG 26:1062

Editors' notes and page, col. 1062

Footnotes

68 ‹hoc induere immortalitatem› · printed under col 1061 (scripture line across the page) I Cor. XV, 53.

1 Cor. 15:53.

69 ‹manus et pedes› · printed under col 1061 (scripture line across the page) Luc. XXIV, 39, 40.

Luke 24:39, 40.

70 ‹Verbum caro factum est› · printed under col 1062 (scripture line across the page) Joan. I, 14.

John 1:14.

Greek notes (40, continued), (41)–(44) printed under this column belong to col 1061, where they are called; set in n1061.

Footnotes

71 ‹pro nobis maledictum› · printed under col 1063 Galat. III, 13.

Gal. 3:13.

72 ‹super omnem carnem› · printed under col 1063 Joel II, 28.

Joel 2:28.

73 ‹secundum Scripturas› · printed under col 1063 I Cor. XV, 3.

1 Cor. 15:3.

Greek notes (45)–(48) printed under this column belong to col 1064, where they are called; set in n1064.

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marginal letters: A ‹dere licet›; B ‹fuisse carnem ex ea›; C ‹est ut cum corpus sit› (standing between this line and the one above); D (in the footnote band)
old-edition numerals: 725 after ‹Dominus homo›
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other: Migne's Latin translation of the Greek in cols 1061 and 1064, not set (layer 1 is the Greek)

PG 26:1064

τοῦτο δυνατὸν εὑρεῖν· γέγραπται γὰρ παρὰ τῷ Παύλῳ· Χριστὸς ὑπὲρ ἡμῶν γέγονε κατάρα. Καὶ ὥσπερ οὐκ αὐτὸς γέγονε κατάρα, ἀλλ' ὅτι τὴν ὑπὲρ ἡμῶν ἀνεδέξατο κατάραν, εἴρηται κατάρα γεγονέναι· οὕτω καὶ σὰρξ γέγονεν οὐ τραπεὶς εἰς σάρκα, ἀλλ' ὅτι σάρκα ζῶσαν ὑπὲρ ἡμῶν ἀνέλαβε, καὶ γέγονεν ἄνθρωπος. Καὶ γὰρ τὸ εἰπεῖν· Ὁ Λόγος σὰρξ ἐγένετο, ἴσον πάλιν ἐστὶν εἰπεῖν· Ὁ Λόγος ἄνθρωπος γέγονε, κατὰ τὸ εἰρημένον ἐν τῷ Ἰωήλ· Ἐκχεῶ ἀπὸ το Πνεύματός μου ἐπὶ πᾶσαν σάρκα· οὐ γὰρ ἕως τῶν ἀλόγων ζώων ἦν ἡ ἐπαγγελία, ἀλλ' εἰς ἀνθρώπους ἐστὶν, ὧν ἕνεκα καὶ ἄνθρωπος γέγονεν ὁ Κύριος. Τούτου δὲ τοῦ ῥητοῦ ταύτην ἔχοντος τὴν ἔννοιαν, εἰκότως καταγνώσονται ἑαυτῶν πάντες οἱ νομίσαντες πρὸ τῆς Μαρίας εἶναι τὴν ἐξ αὐτῆς σάρκα, καὶ πρὸ ταύτης τινὰ ἐσχηκέναι ψυχὴν ἀνθρωπίνην τὸν Λόγον, καὶ ἐν αὐτῇ πρὸ τῆς ἐπιδημίας ἀεὶ γεγενῆσθαι. Παύσονται δὲ καὶ οἱ εἰπόντες μὴ εἶναι δεκτικὴν θανάτου τὴν σάρκα, ἀλλὰ τῆς ἀθανάτου φύσεως εἶναι ταύτην. Εἰ γὰρ μὴ ἀπέθανε, πῶς ὁ Παῦλος παρεδίδου Κορινθίοις, ὃ καὶ παρέλαβεν· Ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς Γραφάς; Πῶς δὲ ὅλως καὶ ἀνέστη, εἰ μὴ καὶ ἀπέθανεν; Ἐρυθριάσουσι δὲ μεγάλως οἱ ὅλως ἐνθυμηθέντες δύνασθαι ἀντὶ τῆς Τριάδος γενέσθαι τετράδα, εἰ λέγοιτο ἐκ Μαρίας εἶναι τὸ σῶμα. Ὁμοούσιον γὰρ ἐὰν εἴπωμεν, φασὶ, τὸ σῶμα τῷ Λόγῳ, μένει ἡ Τριὰς Τριὰς, οὐδὲν ξένον εἰς αὐτὴν ἐπιφερομένου τοῦ Λόγου· ἐὰν δὲ ἀνθρώπινον εἴπωμεν τὸ ἐκ Μαρίας σῶμα, ἀνάγκη, ξένου ὄντος κατ' οὐσίαν τοῦ σώματος, καὶ ὄντος ἐν αὐτῷ τοῦ Λόγου, τετρὰς ἀντὶ Τριάδος γίνεται διὰ τὴν τοῦ σώματος προσθήκην.

[example] it is possible to find this; for it is written in Paul: Christ became a curse for us [Gal. 3:13]. And just as He did not Himself become a curse, but is said to have become a curse because He took upon Himself the curse on our behalf, so also He has become flesh, not by being changed into flesh, but because He took up living flesh on our behalf and became man. For indeed to say, The Word became flesh, is again equal to saying, The Word became man, according to what is said in Joel: I will pour out of my Spirit upon all flesh [Joel 2:28]; for the promise did not extend to the irrational animals, but is unto men, for whose sake also the Lord became man. And this saying having this sense, all those will fittingly condemn themselves who have supposed that the flesh from Mary existed before Mary, and that before her the Word had some human soul, and had always been in it before the sojourn [among us]. And those too will cease who said that the flesh is not receptive of death, but is of the immortal nature. For if He did not die, how did Paul deliver to the Corinthians what he also received: That Christ died for our sins according to the Scriptures [1 Cor. 15:3]? And how did He rise at all, if He did not also die? And they will blush greatly who have at all conceived that a tetrad could come to be instead of the Triad, if the body were said to be from Mary. For if we say, they say, that the body is consubstantial with the Word, the Triad remains a Triad, the Word bringing nothing foreign into it; but if we say that the body from Mary is human, it is necessary, since the body is foreign in essence and the Word is in it, that a tetrad comes to be instead of a Triad through the addition of the body.

9. Ταῦτα οὕτω λέγοντες, οὐ νοοῦσιν, ὅπως ἑαυτοῖς περιπίπτουσι. Καὶ γὰρ κἂν μὴ ἐκ Μαρίας λέγωσι τὸ σῶμα, ἀλλὰ ὁμοούσιον αὐτὸ τῷ Λόγῳ, οὐδὲν ἧττον (ὅπερ ὑποκρίνονται, μὴ ἄρα ὥσπερ φρονοῦντες νομισθῶσι) τοῦτο κατὰ τὴν αὐτῶν ἔννοιαν δειχθήσονται λέγοντες τετράδα. Ὡς γὰρ ὁ Υἱὸς κατὰ τοὺς Πατέρας, ὁμοούσιος ὢν τῷ Πατρί, οὐκ ἔστιν αὐτὸς ὁ Πατήρ, ἀλλὰ Υἱὸς πρὸς Πατέρα λέγεται ὁμοούσιος· οὕτω τὸ ὁμοούσιον σῶμα τοῦ Λόγου οὐκ ἔστιν αὐτὸς ὁ Λόγος, ἀλλ' ἕτερον πρὸς τὸν Λόγον.

9. Saying these things, they do not perceive how they fall foul of themselves. For even if they say that the body is not from Mary, but consubstantial with the Word, none the less (which they pretend [to avoid], lest they be thought to hold it) they will be shown, according to their own notion, to be saying a tetrad. For as the Son, according to the Fathers, being consubstantial with the Father, is not Himself the Father, but is called Son, consubstantial in relation to the Father; so the body consubstantial with the Word is not the Word Himself, but other in relation to the Word.

Editors' notes and page, col. 1064

Footnotes

(45) ‹δυνατὸν εὑρεῖν› · printed under col 1063, continued under col 1064

Gobler. Felckm. 1, τούτου δυνατὸν εὑρεῖν ὡς Παῦλός φησι· Χρ., etc.

Gobler., Felckm. 1 [have] τούτου δυνατὸν εὑρεῖν ὡς Παῦλός φησι· Χρ., etc. ("it is possible to find this, as Paul says: Chr[ist], etc.").

(46) ‹κατάρα. Καί› · printed under col 1063

Καί deest in Seguer. Mox Epiph., οὐχ αὐτὸς γέγονε κατάρα. Theod., οὐχ ὅτι αὐτὸς γέγονε. Editi autem, οὐχ αὐτὸ τοῦτο γέγονε κατάρα. Seguer. Gobler. et Felck. 1, οὐχ αὐτῷ τούτῳ αὐτὸς κατ-. Mox Theodor., ἐδέξατο. In eodem mox, κατάρα deest. Ibidem Seguer., κατάρα γέγονεν· οὕτω καὶ σὰρξ ἐγένετο. Theodor., οὕτω καὶ τὸ, Σάρξ. Mox, omnes fere mss., ἀλλ' ὅτι. Editi, ἀλλ' ἔτι.

Καί is missing in Seguer. Next, Epiph. [has] οὐχ αὐτὸς γέγονε κατάρα; Theod., οὐχ ὅτι αὐτὸς γέγονε; but the editions, οὐχ αὐτὸ τοῦτο γέγονε κατάρα; Seguer., Gobler. and Felck. 1, οὐχ αὐτῷ τούτῳ αὐτὸς κατ-. Next, Theodor. [has] ἐδέξατο. In the same, next, κατάρα is missing. In the same place Seguer. [has] κατάρα γέγονεν· οὕτω καὶ σὰρξ ἐγένετο; Theodor., οὕτω καὶ τὸ, Σάρξ. Next, almost all the manuscripts [have] ἀλλ' ὅτι; the editions, ἀλλ' ἔτι.

(47) ‹σάρκα ζῶσαν› · printed under col 1063

Ζῶσαν deest in Ep. Theod. et Seguer. In Seguer., καί sequens deest. Paulo post, πάλιν deest in Gobler. et Felck. 1. Ibidem ὁ Λόγος deest in Seg. Infra Seguer. ἀλόγων ζώων. In aliis, ζώων deest.

Ζῶσαν ("living") is missing in Ep., Theod. and Seguer. In Seguer. the following καί is missing. A little after, πάλιν is missing in Gobler. and Felck. 1. In the same place ὁ Λόγος is missing in Seg. Below, Seguer. [has] ἀλόγων ζώων; in the others ζώων is missing.

(48) ‹ὁ Κύριος› · printed under col 1063, continued under col 1064

Haec citantur tom. V Conc. p. 653. Mox Gobler. Felck. 1, Seguer. Epiph., διάνοιαν. Ibidem Seguer., πάντες. Alii, πάντως. Ibide⟨m⟩, νομίζοντες. Epiph. Gobler. Felck. 1, Seguerian.

These words are cited in vol. V of the Councils, p. 653. Next, Gobler., Felck. 1, Seguer., Epiph. [have] διάνοιαν. In the same place Seguer. [has] πάντες; others, πάντως. In the same place, νομίζοντες: Epiph., Gobler., Felck. 1, the Seguerianus.

(49) ‹τὸν Λόγον› · printed under col 1064

Seguer., Θεὸν Λόγον.

Seguer. [has] Θεὸν Λόγον ("God the Word").

(50) ‹Ἐρυθριάσουσι› · printed under col 1064

Epiph., ἐρυθριῶσι. Gobler. Felckm. 1. Editi, ἐρυθριάσωσι. Seguer., ἐρυθριάσουσι quae lectio sane praeferenda. Mox Seguer. Gobler. Felck. 1, κἂν ὅλως. Editi et alii, καὶ ὅλως. Ibidem, Seguerian. Gobler. Fel⟨c⟩km. 1, γίγνεσθαι. Epiphanius, γίνεσθαι. Editi, γενέσθαι. Infra Seguer., Ὁμοούσιον μὲν γὰρ, φησὶν, ἐὰν εἴπωμεν.

Epiph. [has] ἐρυθριῶσι; [so also] Gobler., Felckm. 1. The editions [have] ἐρυθριάσωσι. Seguer. [has] ἐρυθριάσουσι, a reading certainly to be preferred. Next, Seguer., Gobler., Felck. 1 [have] κἂν ὅλως; the editions and others, καὶ ὅλως. In the same place, the Seguerianus, Gobler., Felckm. 1 [have] γίγνεσθαι; Epiphanius, γίνεσθαι; the editions, γενέσθαι. Below, Seguer. [has] Ὁμοούσιον μὲν γὰρ, φησὶν, ἐὰν εἴπωμεν.

(51) ‹ἡ Τριὰς› · printed under col 1064

Sic Epiph. Seguer. in editis semel, Τριάς. Mox Epiph., ἐπεισφερομένου. Seguer. εἰς ἑαυτὴν εἰσφερομένου.

So Epiph., Seguer.; in the editions Τριάς [stands] once. Next, Epiph. [has] ἐπεισφερομένου; Seguer., εἰς ἑαυτὴν εἰσφερομένου.

(52) ‹ὑποκρίνονται› · printed under col 1064

Sic Epiph. et Seguer. Gobler. Felck. 1. Editi, ἢ ὥσπερ ὑπεκρίναντο μὴ ὦρα οὕτω φρον-. Mox Ep., αὐτῶν ἄνοιαν. Paulo post, Seguer., Ὥσπερ γὰρ ὁ Υἱός. Infra idem cum Gobler. et Felckm. 1, ἀλλὰ ὁ Υἱός. Paulo post iidem, οὐκ ἔστιν αὐτό.

So Epiph. and Seguer., Gobler., Felck. 1. The editions [have] ἢ ὥσπερ ὑπεκρίναντο μὴ ὦρα οὕτω φρον-. Next, Ep. [has] αὐτῶν ἄνοιαν. A little after, Seguer. [has] Ὥσπερ γὰρ ὁ Υἱός. Below, the same, with Gobler. and Felckm. 1, [has] ἀλλὰ ὁ Υἱός. A little after, the same [have] οὐκ ἔστιν αὐτό.

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running head: 1063 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1064 (shared with col 1063)
marginal letters: A ‹τοῦτο δυνατὸν εὑρεῖν›; B ‹τὴν ἐξ αὐτῆς σάρκα›; C ‹θρώπινον εἴπωμεν› (standing between this line and the one above); D ‹Epiph. Gobler. Felck. 1› (in the footnote band)
old-edition numerals: none in this column (bold 725 inline in col 1063)
signature: none
other: layout: Greek column (right) facing Migne's Latin in col 1063 (left); the imported part c1064_a checked against the page for its first and last words: complete

PG 26:1065

ἑτέρου δὲ ὄντος, κατ' αὐτοὺς ἔσται ἡ αὐτῶν Τριὰς τετράς. Οὐ γὰρ ἡ ἀληθινή, καὶ ὄντως τελεία, καὶ ἀδιαίρετος Τριὰς δέχεται προσθήκην, ἀλλ' ἡ παρὰ τούτων ἐπινενοημένη. Καὶ πῶς ἔτι Χριστιανοί, οἱ ἕτερον παρὰ τὸν ὄντα Θεὸν ἐπινοοῦντες; Πάλιν γὰρ καὶ ἐν τῷ ἑτέρῳ αὐτῶν σοφίσματι πολλὴν τὴν ἀφροσύνην ἔξεστιν ὁρᾷν· εἰ, διὰ τὸ εἶναι καὶ λέγεσθαι ἐν ταῖς Γραφαῖς, ἐκ Μαρίας εἶναι καὶ ἀνθρώπινον τὸ σῶμα τοῦ Σωτῆρος, νομίζουσιν ἀντὶ Τριάδος τετράδα λέγεσθαι, ὡς προσθήκης γινομένης διὰ τὸ σῶμα· πολὺ πλανῶνται τὸ ποίημα συνεξισοῦντες τῷ ποιητῇ, καὶ ὑπονοοῦντες δύνασθαι τὴν θεότητα προσθήκην λαμβάνειν· καὶ ἠγνόησαν, ὅτι οὐ διὰ προσθήκην θεότητος γέγονε σὰρξ ὁ Λόγος, ἀλλ' ἵνα ἡ σὰρξ ἀναστῇ· οὐδὲ ἵνα βελτιωθῇ ὁ Λόγος, προῆλθεν ἐκ Μαρίας, ἀλλ' ἵνα τὸ τῶν ἀνθρώπων γένος λυτρώσηται. Πῶς οὖν οἴονται τὸ διὰ τοῦ Λόγου λυτρωθὲν σῶμα καὶ ζωοποιηθὲν προσθήκην εἰς θεότητα τῷ Λόγῳ τῷ ζωοποιήσαντι ποιεῖν; μᾶλλον γὰρ αὐτῷ τῷ ἀνθρωπίνῳ σώματι προσθήκη μεγάλη γέγονεν ἐκ τῆς τοῦ Λόγου πρὸς αὐτὸ κοινωνίας τε καὶ ἑνώσεως· ἀπὸ γὰρ θνητοῦ γέγονεν ἀθάνατον· καὶ ψυχικὸν ὄν, γέγονε πνευματικόν, καὶ ἐκ γῆς γενόμενον, τὰς οὐρανίους διέβη πύλας. Ἡ μέντοι Τριάς, καὶ λαβόντος ἐκ Μαρίας σῶμα τοῦ Λόγου, Τριάς ἐστιν, οὐ δεχομένη προσθήκην, οὐδὲ ἀφαίρεσιν· ἀλλ' ἀεὶ τελεία ἐστί, καὶ ἐν Τριάδι μία θεότης γινώσκεται, καὶ οὕτως ἐν τῇ Ἐκκλησίᾳ εἷς Θεὸς κηρύσσεται, ὁ τοῦ Λόγου Πατήρ.

And it being other, according to them their Triad will be a tetrad. For it is not the true and really perfect and indivisible Triad that receives addition, but the one devised by these men. And how are they still Christians, who devise another besides the God Who is? For again, in their other sophism too one may see much folly: if, because the Saviour's body is, and is said in the Scriptures to be, from Mary and human, they suppose that a tetrad is spoken of instead of a Triad, as though an addition came about through the body, they greatly err, putting the thing made on an equality with the maker, and supposing that the Godhead can receive addition; and they have not known that the Word became flesh not for an addition to the Godhead, but in order that the flesh might rise again; nor did the Word come forth from Mary that He might be bettered, but that He might redeem the race of men. How then do they think that the body redeemed and quickened through the Word makes an addition in Godhead to the Word Who quickened it? For rather a great addition has come about to the human body itself from the communion and union of the Word with it; for from mortal it has become immortal; and being animal, it has become spiritual, and, having come from the earth, it has passed through the heavenly gates. The Triad, however, even when the Word has taken a body from Mary, is a Triad, receiving neither addition nor subtraction; but it is always perfect, and in the Triad one Godhead is known, and thus in the Church one God is preached, the Father of the Word.

10. Ἐκ δὴ τούτου σιωπήσουσι λοιπὸν καὶ οἱ ποτὲ εἰπόντες τὸν ἐκ Μαρίας προελθόντα μὴ εἶναι αὐτὸν τὸν Χριστὸν, καὶ Κύριον, καὶ Θεόν. Εἰ γὰρ μὴ Θεὸς ἦν ἐν τῷ σώματι, πῶς εὐθὺς προελθὼν ἐκ Μαρίας ἐκλήθη Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον Μεθ' ἡμῶν ὁ Θεός; Πῶς δὲ καὶ ὁ Παῦλος, εἰ μὴ ὁ Λόγος ἦν ἐν σαρκὶ, Ῥωμαίοις ἔγραφεν· Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν; Οὐκοῦν ὁμολογείτωσαν καὶ οἱ πρότερον ἀρνούμενοι τὸν ἐσταυρωμένον εἶναι Θεὸν ἐσφάλθαι, πειθόμενοι ταῖς θείαις Γραφαῖς· μάλιστα δὲ τῷ Θωμᾷ, ὅς, μετὰ τὸ ἰδεῖν ἐν αὐτῷ τοὺς τῶν ἥλων τύπους, ἀνεβόησεν· Ὁ Κύριός μου καὶ ὁ Θεός μου. Θεὸς γὰρ καὶ Κύριος τῆς δόξης ὢν ὁ Υἱὸς, ἦν ἐν τῷ ἀδόξως καθηλουμένῳ καὶ ἀτιμαζομένῳ σώματι· τὸ δὲ σῶμα ἔπασχε μὲν νυττόμενον ἐν τῷ ξύλῳ, καὶ ἔῤῥεεν ἀπὸ τῆς τούτου πλευρᾶς αἷμα

10. From this, then, those also will henceforth be silent who once said that He who came forth from Mary is not Himself the Christ, and Lord, and God. For if He was not God in the body, how, as soon as He came forth from Mary, was He called 'Emmanuel, which being interpreted is, God with us' [Matt. 1:23]? And how too did Paul, if the Word was not in flesh, write to the Romans: 'Of whom is Christ according to the flesh, who is over all, God blessed for ever, amen' [Rom. 9:5]? Let those, then, who formerly denied that the crucified is God confess that they have erred, being persuaded by the divine Scriptures, and above all by Thomas, who, after seeing in Him the marks of the nails, cried out: 'My Lord and my God' [John 20:28]. For the Son, being God and Lord of glory, was in the body that was ingloriously nailed and dishonoured; and the body suffered, being pierced on the wood, and from its side there flowed blood

Editors' notes and page, col. 1065

Footnotes

(53) ‹ἡ αὐτῶν Τριάς› · printed under col 1065

Seguer. Gobler. Felc. 1, ἔσται κατ' αὐτοὺς ἡ ἁγία Τριὰς τετ.

Seguer., Gobler., Felc. 1 [have] ἔσται κατ' αὐτοὺς ἡ ἁγία Τριὰς τετ. ("according to them the holy Triad will be a tet[rad]").

(54) ‹Χριστιανοί, οἱ› · printed under col 1065

Sic maxima pars mss. In al. vero et ed. οἱ deest.

So the greatest part of the manuscripts. But in others and in the editions οἱ is missing.

(55) ‹πολλήν› · printed under col 1065

Πολλήν deest in Seguer. Gobler. et Felc. 1. Mox Goblerian. et Felc. 1, 5, καθορᾶν ἢ διά. Epiphan., εἰ δὲ διά. Porro haec a Theodoreto citantur, dial. 2, p. 92.

Πολλήν is missing in Seguer., Gobler. and Felc. 1. Next, the Goblerianus and Felc. 1, 5, [have] καθορᾶν ἢ διά; Epiphan., εἰ δὲ διά. Further, these words are cited by Theodoret, dial. 2, p. 92.

(56) ‹διὰ τὸ σῶμα› · printed under col 1065

Epiphan., ὡς προσθήκης λεγομένης τὸ σῶμα.

Epiphan. [has] ὡς προσθήκης λεγομένης τὸ σῶμα ("as though the body were called an addition").

(57) ‹λυτρωθέν› · printed under col 1065, continued under col 1066

Sic Epiphan. Theod. Anglic. Seguer. Editi, λυτρούμενον. Mox, τῷ ζωοποιήσαντι deest in Seguer. Theodoretus, τῷ ζωοποιήσαντι Λόγῳ. Infra σώματι deest in Epiphanio et Seguer. Paulo post Basiliensis, πρὸς αὐτόν.

So Epiphan., Theod., Anglic., Seguer. The editions [have] λυτρούμενον. Next, τῷ ζωοποιήσαντι is missing in Seguer.; Theodoret [has] τῷ ζωοποιήσαντι Λόγῳ. Below, σώματι is missing in Epiphanius and Seguer. A little after, the Basle [edition has] πρὸς αὐτόν.

(58) ‹διέβη› · printed under col 1066

Gobler. Felc. 1, Seguer., ὑπερέβη.

Gobler., Felc. 1, Seguer. [have] ὑπερέβη ("passed over").

(59) ‹ἐπὶ πάντων› · printed under col 1066

Sic omnes fere mss. Editi vero, ἐπὶ πάντα. Infra Gobler. Felckm. 1, Seguer., τὸν ἐν σταυρῷ. Mox, πάσαις ταῖς θ. Sic Goblerianus, Felck. 1, Seguer. Nicephor.

So almost all the manuscripts. But the editions [have] ἐπὶ πάντα. Below, Gobler., Felckm. 1, Seguer. [have] τὸν ἐν σταυρῷ. Next, πάσαις ταῖς θ.: so the Goblerianus, Felck. 1, Seguer., Nicephor.

(60) ‹ὁ Θεός μου› · printed under col 1066

Exstat hic locus apud Theodoretum, dial. 3, p. 160.

This passage is found in Theodoret, dial. 3, p. 160.

(61) ‹τὸ δὲ σῶμα› · printed under col 1066

Sic Epiphan. Theodor. Gobler. Felckm. 1, Seguerian. Editi, τὸ δὲ σῶμα τοῦ Θεοῦ. Infra Seguer., τυγχάνον, πεπληρωμένον, recte. Alii, τυγχάνων, πεπληρωμένος.

So Epiphan., Theodor., Gobler., Felckm. 1, the Seguerianus. The editions [have] τὸ δὲ σῶμα τοῦ Θεοῦ. Below, Seguer. [has] τυγχάνον, πεπληρωμένον, rightly; others, τυγχάνων, πεπληρωμένος.

Footnotes

74 ‹nobiscum Deus› · printed under col 1065 (scripture line across the page) Matth. I, 23.

Matt. 1:23.

75 ‹in saecula, amen› · printed under col 1065 (scripture line across the page) Rom. IX, 5.

Rom. 9:5.

76 ‹Dominus meus et Deus meus› · printed under col 1066 (scripture line across the page) Joan. XX, 28.

John 20:28.

Greek notes (57, continued), (58)–(61) printed under this column belong to col 1065, where they are called; set in n1065.

Footnotes

77 ‹Et Verbum caro factum est› · printed under col 1067 Joan. I, 14.

John 1:14.

Greek notes (62)–(67) printed under this column belong to col 1068, where they are called; set in n1068.

Page

running head: 1067 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1068 (shared with col 1068)
marginal letters: A ‹vulneribus confossum›; B ‹sania manifestam›; C ‹tum et ex illa genitum›; D ‹secundum carnem autem›
old-edition numerals: none
signature: none
other: Migne's Latin translation of the Greek in cols 1065 and 1068, not set (layer 1 is the Greek)

PG 26:1068

καὶ ὕδωρ· ναὸς δὲ τοῦ Λόγου τυγχάνον, πεπληρωμένον ἦν τῆς θεότητος. Διὰ τοῦτο γοῦν ὁ μὲν ἥλιος, ὁρῶν τὸν δημιουργὸν ἑαυτοῦ ἐν τῷ ὑβριζομένῳ σώματι ἀνεχόμενον, τὰς ἀκτῖνας συνέστειλε, καὶ ἐσκότισε τὴν γῆν· αὐτὸ δὲ τὸ σῶμα, φύσιν ἔχον θνητὴν, ὑπὲρ τὴν ἑαυτοῦ φύσιν ἀνέστη διὰ τὸν ἐν αὐτῷ Λόγον· καὶ πέπαυται μὲν τῆς κατὰ φύσιν φθορᾶς· ἐνδυσάμενον δὲ τὸν ὑπὲρ ἄνθρωπον Λόγον, γέγονεν ἄφθαρτον.

and water; and, being the temple of the Word, it was filled with the Godhead. For this reason, indeed, the sun, seeing its own Creator enduring in the outraged body, drew in its rays, and darkened the earth; and the body itself, having a mortal nature, rose beyond its own nature on account of the Word Who was in it; and it has ceased from its natural corruption, and, having put on the Word Who is above man, it has become incorruptible.

11. Περὶ δὲ τοῦ φαντάζεσθαί τινας καὶ λέγειν, ὅτι, ὥσπερ ἐφ' ἕκαστον τῶν προφητῶν ἐγίνετο, οὕτω καὶ ἐπὶ ἕνα τινὰ ἄνθρωπον ἐκ Μαρίας ἦλθεν ὁ Λόγος, περιττόν ἐστι γυμνάζειν, φανερὰν ἐχούσης τῆς μανίας αὐτῶν τὴν κατάγνωσιν. Εἰ γὰρ οὕτως ἦλθε, διὰ τί οὗτος ἐκ Παρθένου, καὶ μὴ καὶ αὐτὸς ἐξ ἀνδρὸς καὶ γυναικός; Οὕτως γὰρ καὶ ἕκαστος τῶν ἁγίων ἐγεννήθη. Ἢ διὰ τί, οὕτως ἐλθόντος τοῦ Λόγου, οὐχ ὁ ἑκάστου θάνατος λέγεται ὑπὲρ ἡμῶν γεγενῆσθαι, ἀλλ' ὁ τούτου μόνος; Διὰ τί δὲ, καθ' ἕκαστον τῶν προφητῶν ἐπιδημοῦντος τοῦ Λόγου, λέγεται ἐπὶ μόνου τοῦ ἐκ Μαρίας, ὡς ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων ἐπιδημήσαντος; Ἢ διὰ τί, ἐλθόντος αὐτοῦ, ὡς ἦλθεν ἐν τοῖς ἔμπροσθεν ἁγίοις· οἱ μὲν ἄλλοι πάντες, ἀποθανόντες, οὔπω ἀνέστησαν, ὁ δὲ ἐκ Μαρίας μόνος τριήμερος ἀνέστη; Ἢ διὰ τί, ὁμοίως τοῖς ἄλλοις ἐλθόντος τοῦ Λόγου, λέγεται μόνος ὁ ἐκ Μαρίας Ἐμμανουὴλ, ὡς σώματος πεπληρωμένου θεότητος, τεχθέντος ἐξ αὐτῆς; Τὸ γὰρ Ἐμμανουὴλ ἑρμηνεύεται, Μεθ' ἡμῶν ὁ Θεός. Ἢ διὰ τί, εἴπερ οὕτως ἦλθεν, ἐσθίοντος ἑκάστου τῶν ἁγίων, καὶ πίνοντος, καὶ κοπιῶντος, καὶ ἀποθνήσκοντος, οὐ λέγεται ὡς αὐτὸς ἐσθίων, καὶ πίνων, καὶ κοπιῶν, καὶ ἀποθνήσκων, ἀλλ' ἐπὶ μόνου τοῦ ἐκ Μαρίας; Ἃ γὰρ ἔπασχε τοῦτο τὸ σῶμα, ταῦτα ὡς αὐτοῦ πάσχοντος εἴρηται. Καὶ τῶν ἄλλων δὲ πάντων λεγομένων μόνον, ὅτι ἐτέχθησαν καὶ ἐγεννήθησαν, ἐπὶ τοῦ ἐκ Μαρίας μόνου εἴρηται· Καὶ ὁ Λόγος σὰρξ ἐγένετο.

11. As for some imagining and saying that, as [the Word] came upon each of the prophets, so also the Word came upon some one man from Mary, it is superfluous to discuss it, since their madness carries its condemnation plainly. For if He came so, why was this one from a Virgin, and not He too from a man and a woman? For so each of the saints too was begotten. Or why, if the Word came so, is it not the death of each that is said to have come about on our behalf, but that of this one alone? And why, if the Word sojourned with each of the prophets, is it said of Him from Mary alone that He sojourned once, at the consummation of the ages? Or why, if He came as He came in the saints before, did all the others, having died, not yet rise, but He from Mary alone rose on the third day? Or why, if the Word came in like manner to the others, is He from Mary alone called Emmanuel, as a body filled with the Godhead being born of her? For Emmanuel is interpreted, 'God with us.' Or why, if indeed He came so, when each of the saints ate, and drank, and toiled, and died, is it not said as though He Himself were eating, and drinking, and toiling, and dying, but [it is said] in the case of Him from Mary alone? For what this body suffered is spoken of as though He Himself were suffering it. And while of all the others it is said only that they were brought forth and begotten, of Him from Mary alone it is said: 'And the Word became flesh' [John 1:14].

12. Ἐξ ὧν δείκνυται, ὅτι πρὸς μὲν τοὺς ἄλλους ἅπαντας γέγονεν ὁ Λόγος, τοῦ προφητεύειν χάριν· ἐκ δὲ Μαρίας αὐτὸς ὁ Λόγος, σάρκα λαβὼν, προῆλθεν ἄνθρωπος, τῇ μὲν φύσει καὶ τῇ οὐσίᾳ Λόγος ὢν τοῦ Θεοῦ, κατὰ δὲ σάρκα ἐκ σπέρματος Δαβὶδ

12. From which it is shown that to all the others the Word came for the sake of prophesying; but from Mary the Word Himself, having taken flesh, came forth a man, being by nature and essence the Word of God, but according to the flesh, of the seed of

Editors' notes and page, col. 1068

Footnotes

(62) ‹τὸν δημιουργὸν ἑαυτοῦ› · printed under col 1067

Theodoretus, αὐτοῦ. Infra Seguerian., συνέστελλε. Ibid. Theod., ἐσκότασε. Paulo post Seguer. Gobler. Felckm. 1, Epiphan. et Theodor., θνητήν. Editi, γενητήν.

Theodoret [has] αὐτοῦ. Below, the Seguerianus [has] συνέστελλε. In the same place Theod. [has] ἐσκότασε. A little after, Seguer., Gobler., Felckm. 1, Epiphan. and Theodor. [have] θνητήν ("mortal"); the editions, γενητήν ("originated").

(63) ‹κατὰ φύσιν φθορᾶς› · printed under col 1067

Epiph., φθορᾶς· ἔνδυμα δὲ γέγονε τοῦ Λόγου.

Epiph. [has] φθορᾶς· ἔνδυμα δὲ γέγονε τοῦ Λόγου ("of corruption; and it became the garment of the Word").

(64) ‹ἐφ' ἕκαστον› · printed under col 1067

Seguerianus, εἰς ἕκαστον. Infra Seguer., τὸν ἐκ Μαρίας. In editis, τόν deest. Mox Seguerianus, Goblerianus et Felc. 1, περιττόν ἐστι καὶ γυμνάζειν.

The Seguerianus [has] εἰς ἕκαστον. Below, Seguer. [has] τὸν ἐκ Μαρίας; in the editions τόν is missing. Next, the Seguerianus, the Goblerianus and Felc. 1 [have] περιττόν ἐστι καὶ γυμνάζειν.

(65) ‹τῆς μανίας› · printed under col 1067

Seguer. Gobler. et Felc. 1, τῆς ἀνοίας. Mox Seguerian., οὗτος ἐκ Παρθ. Editi et alii, οὕτως ἐκ Παρθ. Mox Anglic. Seguer. Gobler. et Felc. 1, καὶ μὴ καὶ αὐτός· in Seguerian., καί deest ante αὐτός. Editi vero, καὶ μὴ καὶ οὕτως.

Seguer., Gobler. and Felc. 1 [have] τῆς ἀνοίας ("of the folly"). Next, the Seguerianus [has] οὗτος ἐκ Παρθ.; the editions and others, οὕτως ἐκ Παρθ. Next, Anglic., Seguer., Gobler. and Felc. 1 [have] καὶ μὴ καὶ αὐτός; in the Seguerianus καί is missing before αὐτός. But the editions [have] καὶ μὴ καὶ οὕτως.

(66) ‹ἐλθόντος αὐτοῦ› · printed under col 1067

Seguerian., ἢ διὰ τί οὕτως.

The Seguerianus [has] ἢ διὰ τί οὕτως.

(67) ‹ἐκ Μαρίας μόνος› · printed under col 1067, continued under col 1068

Μόνος deest in Basil. Ibidem, τριήμερος deest in Epiphanio. Infra Anglican., post ἐκ Μαρίας Ἐμμανουήλ, addit καὶ ἑρμηνεύεται, Μεθ' ἡμῶν Θεός.

Μόνος is missing in Basil. In the same place, τριήμερος is missing in Epiphanius. Below, the Anglicanus, after ἐκ Μαρίας Ἐμμανουήλ, adds καὶ ἑρμηνεύεται, Μεθ' ἡμῶν Θεός ("and it is interpreted, God with us").

(68) ‹ἑκάστου τῶν ἁγίων› · printed under col 1068

Sic Epiph. Gobler. Felc. 1, Seguer.; in edit., προφητῶν. Infra Seguer. Gobler. Felc. 1, et Epiph., ὡς αὐτός. Editi vero et alii, ὡσαύτως. Mox, ἀποθνήσκων, sic Angl. Gobl. Felck. 1, Seguer. Editi et Epiphan., ἀποθανών.

So Epiph., Gobler., Felc. 1, Seguer.; in the editions, προφητῶν ("prophets"). Below, Seguer., Gobler., Felc. 1 and Epiph. [have] ὡς αὐτός; but the editions and others, ὡσαύτως. Next, ἀποθνήσκων: so Angl., Gobl., Felck. 1, Seguer.; the editions and Epiphan., ἀποθανών.

(69) ‹τῶν ἄλλων δέ› · printed under col 1068

Sic Seguer. Anglic. Gobler. et Felckm. 1. In aliis et in editis, δέ deest. Mox, ὅτι deest in plurimis mss., sed retinendum videtur. Mox Seguer. solus, ἐπὶ δὲ τοῦ ἐκ Μαρίας μόνου. Infra Epiphan. Seguer. Gobler. et Felckm. 1, πάντας. Editi et a⟨l⟩ii, ἅπαντας.

So Seguer., Anglic., Gobler. and Felckm. 1. In others and in the editions δέ is missing. Next, ὅτι is missing in very many manuscripts, but it seems it should be retained. Next, Seguer. alone [has] ἐπὶ δὲ τοῦ ἐκ Μαρίας μόνου. Below, Epiphan., Seguer., Gobler. and Felckm. 1 [have] πάντας; the editions and others, ἅπαντας.

(70) ‹σάρκα λαβών› · printed under col 1068

Seguerianus, ὁ Λόγος ἑαυτῷ σάρκα.

The Seguerianus [has] ὁ Λόγος ἑαυτῷ σάρκα.

Page

running head: 1067 S. ATHANASII OPP. PARS I. — HISTORICA ET DOGMATICA. 1068 (shared with col 1067)
marginal letters: A ‹καὶ ὕδωρ· ναὸς›; B ‹τῆς μανίας›; C ‹ρωμένου θεότητος›; D ‹γος ὢν τοῦ Θεοῦ›
old-edition numerals: none
signature: none
other: layout: Greek column (right) facing Migne's Latin in col 1067 (left); the column ends with Δα- hyphenated into col 1069, already set whole (Δαβίδ) at the end of the imported c1068_a; the imported part checked against the page for its first and last words: complete

PG 26:1069

καὶ τῆς σαρκὸς Μαρίας γενόμενος ἄνθρωπος, ὡς εἶπεν ὁ Παῦλος. Τοῦτον ὁ Πατὴρ ἐδείκνυε, καὶ ἐν Ἰορδάνῃ καὶ ἐν τῷ ὄρει λέγων· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. Τοῦτον οἱ μὲν Ἀρειανοὶ ἠρνήσαντο, ἡμεῖς δὲ ἐπιγινώσκοντες, προσκυνοῦμεν, οὐ διαιροῦντες τὸν Υἱὸν καὶ τὸν Λόγον, ἀλλ' αὐτὸν τὸν Λόγον εἰδότες εἶναι τὸν Υἱὸν, δι' οὗ τὰ πάντα γέγονε, καὶ ἡμεῖς ἐλυτρώθημεν. Διὸ καὶ ἐθαυμάσαμεν, πῶς ὅλως ἐν ὑμῖν περὶ τῶν οὕτω φανερῶν γέγονε φιλονεικία. Ἀλλὰ χάρις τῷ Κυρίῳ, ὅτι, ὅσον ἐλυπήθημεν ἐντυχόντες τοῖς ὑπομνήμασι, τοσοῦτον ἐχάρημεν ἐπὶ τῷ τέλει τούτων. Μετὰ γὰρ συμφωνίας ἀνεχώρησαν, καὶ εἰρήνευσαν ἐπὶ τῇ ὁμολογίᾳ τῆς εὐσεβοῦς καὶ ὀρθοδόξου πίστεως. Τοῦτο γοῦν κἀμὲ, πολλὰ πρότερον σκεψάμενον, πέπεικε γράψαι τὰ ὀλίγα ταῦτα, λογισάμενον, μὴ ἄρα ταῦτα ἐκ τῆς σιωπῆς ἀντὶ χαρᾶς λύπη γένηται τοῖς ἐκ τῆς συμφωνίας πρόφασιν τοῦ χαίρειν παρασχοῦσιν ἡμῖν. Ἀξιῶ τοίνυν προηγουμένως τὴν σὴν εὐλάβειαν, καὶ δεύτερον τοὺς ἀκούοντας, μετὰ συνειδήσεως ἀγαθῆς ταῦτα δέξασθαι· καὶ εἰ μέν τι πρὸς εὐσέβειαν λείπει, τοῦτο διορθώσασθαι καὶ δηλῶσαί μοι· εἰ δὲ ὡς παρὰ ἰδιώτου τῷ Λόγῳ μὴ κατ' ἀξίαν, μηδὲ τελείως γέγραπται, συγγνῶναι πάντας τῇ ἡμετέρᾳ περὶ τὸ λέγειν ἀσθενείᾳ. Προσαγόρευε πάντας τοὺς μετὰ σοῦ ἀδελφούς. Σὲ οἱ σὺν ἡμῖν πάντες προσαγορεύουσιν. Ἐῤῥωμένως ἐν Κυρίῳ διάγοις, ἀγαπητὲ καὶ ἀληθῶς ποθεινότατε.

David and of the flesh of Mary, became man, as Paul said. This one the Father pointed out, both at the Jordan and on the mountain, saying: 'This is my beloved Son, in whom I am well pleased' [Matt. 3:17]. This one the Arians denied, but we, acknowledging Him, worship Him, not dividing the Son and the Word, but knowing that the Word Himself is the Son, through Whom all things came to be, and we were redeemed. Wherefore we also marvelled how there came to be any contention at all among you about things so plain. But thanks be to the Lord that, as much as we were grieved on coming upon the memoranda, so much did we rejoice at their outcome. For they departed in concord, and made peace upon the confession of the pious and orthodox faith. This, indeed, has persuaded me also, after I had first considered much, to write these few things, reckoning lest perhaps, from our silence about these things, grief instead of joy should come to those who by their concord have given us occasion to rejoice. I ask, then, your reverence first, and secondly those who hear, to receive these things with a good conscience; and if anything is lacking with regard to piety, to correct it and make it known to me; but if it has been written, as by one unskilled in speech, not worthily nor perfectly, [I ask] all to pardon our weakness in speaking. Greet all the brethren who are with you. All who are with us greet you. May you continue in health in the Lord, beloved and truly most longed-for [brother].

Editors' notes and page, col. 1069

Footnotes

(71) ‹ὁ Πατήρ› · printed under col 1069 (printed "71)", without the opening parenthesis)

Seguerian. Gobl. et Felc. 1, ὃν ὁ Πατήρ.

The Seguerianus, Gobl. and Felc. 1 [have] ὃν ὁ Πατήρ ("whom the Father").

(72) ‹αὐτὸν τὸν Λόγον› · printed under col 1069

Τὸν Λόγον deest in Seguer.

Τὸν Λόγον is missing in Seguer.

(73) ‹ἐν ὑμῖν› · printed under col 1069

Seguer. ἐν ἡμῖν. Infra ὅτι deest in edit. Col.

Seguer. [has] ἐν ἡμῖν ("among us"). Below, ὅτι is missing in the Cologne edition.

(74) ‹ἐντυχόντες› · printed under col 1069

Sic Epiph. et Fr. D. Editi, εὐτυχόντες. In Seg., Gobl. et Felc. 1, haec, ἐντυχόντες τοῖς ὑπομνήμασι desunt.

So Epiph. and Fr. D. The editions [have] εὐτυχόντες. In Seg., Gobl. and Felc. 1 these words, ἐντυχόντες τοῖς ὑπομνήμασι, are missing.

(75) ‹πέπεικε› · printed under col 1070

Epiph. Gobler. Felc. 1, Seg. πεποίηκε. Mox, ταῦτα deest in Seg. Gobler. et Felc. 1.

Epiph., Gobler., Felc. 1, Seg. [have] πεποίηκε ("has made"). Next, ταῦτα is missing in Seg., Gobler. and Felc. 1.

(76) ‹συγγνῶναι πάντας› · printed under col 1070

Epiph. G. I. S. συγγνώμην ἔχειν πάντας. Ibidem ipsi omittunt προσαγόρευε, etc., quorum loco Epiphanius habet ἔρρωσθε tantum.

Epiph., G., I., S. [have] συγγνώμην ἔχειν πάντας. In the same place they omit προσαγόρευε, etc., in place of which Epiphanius has only ἔρρωσθε ("farewell").

Page

running head: 1069 EPISTOLA AD ADELPHIUM EPISCOPUM. 1070 (shared with col 1070; the head already names the next work)
marginal letters: A ‹βὶδ καὶ τῆς σαρκός›; B ‹ἐκ τῆς σιωπῆς›
old-edition numerals: none in this column (bold 727 inline in col 1070)
signature: none
other: layout: Greek column (left) facing Migne's Latin in col 1070 (right); the column opens with βίδ, the end of Δαβίδ, set whole at the end of col 1068; the Greek of the Letter to Epictetus ends in this column (last word ποθεινότατε), followed by the footnotes; below a full-width rule the ADMONITIO in Epistolam sancti Athanasii ad Adelphium begins across both columns: it belongs to the next work (Letter to Adelphius) and is not set here; the imported part c1069_a checked against the page for its first and last words: complete

PG 26:1070

Editors' notes and page, col. 1070

Footnotes

78 ‹in quo mihi complacui› · printed under col 1069 Matth. III, 17.

Matt. 3:17.

Greek notes (75)–(76) printed under this column belong to col 1069, where they are called; set in n1069.