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diff --git a/37641-0.txt b/37641-0.txt new file mode 100644 index 0000000..e2c6927 --- /dev/null +++ b/37641-0.txt @@ -0,0 +1,1085 @@ +The Project Gutenberg EBook of In Illud: Omnia mihi tradita sunt a Patre, by +Saint Athanasius Archbishop of Alexandria + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: In Illud: Omnia mihi tradita sunt a Patre + A Homily on Matthew 11:27 + +Author: Saint Athanasius Archbishop of Alexandria + +Release Date: October 6, 2011 [EBook #37641] + +Language: Greek + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK IN ILLUD: OMNIA MIHI TRADITA *** + + + + +Produced by Michael Gray, Diocese of San Jose + + + + +In Illud: Omnia mihi tradita sunt a Patre + +A Homily on Matthew 11:27 + +In Latin and the Original Greek + + +By Saint Athanasius + +Bishop of Alexandria +Doctor of the Church +Who Attended the First Council of Nicaea +And Fought Courageously Against the Arian Heresy + + + +ΕΙΣ ΤΟ, + +_Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου, καὶ οὐδεὶς +γινώσκει [1], τίς ἐστιν ὁ Υἱὸς εἰ μὴ ὁ Πατήρ· καὶ τίς +ἐστιν ὁ Πατὴρ εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς +ἀποκαλῦψαι._ + +1. Καὶ τοῦτο οὐ νοήσαντες οἱ τῆς αἱρέσεως Ἀρείου +Εὐσέβιός τε καὶ οἱ σὺν αὐτῷ, ἀσεβοῦσιν εἰς τὸν Κύριον· +φασὶ γάρ· Εἰ τὰ πάντα παρεδόθη (_πάντα_ λέγοντες τὴν +κυριότητα τῆς κτίσεως), ἦν ποτε, ὅτε οὐκ εἶχεν αὐτά. Εἰ +δὲ οὐκ εἶχεν, οὐκ ἔστιν ἐκ τοῦ Πατρός· Εἰ γὰρ ἦν, εἶχεν +ἂν αὐτὰ ἀεὶ ἐξ αὐτοῦ ὤν, καὶ χρείαν οὐκ εἶχε τοῦ λαβεῖν +αὐτά. Ἀλλὰ καὶ [2] ἐκ τούτου μᾶλλον ἡ ἄνοια αὐτῶν +ἐλεγχθήσεται. Οὐ γὰρ τοῦ ἄρχειν τῆς κτίσεως, ἢ τοῦ +ἐπιστατεῖν τῶν ποιημάτων, σημαντικόν ἐστι τὸ ῥητὸν, +ἀλλά τινα νοῦν τῆς οἰκονομίας δηλῶσαι θέλει. Εἰ γὰρ, +ὅτε ἔλεγε, παρεδόθη αὐτῷ, δῆλον [3] ὅτι πρὸ τοῦ λάβῃ, +κενὴ ἦν ἡ κτίσις τοῦ Λόγου. Καὶ ποῦ τὸ, _Τὰ πάντα ἐπ᾽ +αὐτῷ συνέστηκεν_; Εἰ δὲ, ἅμα τῷ γενέσθαι τὴν κτίσιν, +παρεδόθη αὐτῷ πᾶσα [4]· χρεία οὐκ ἦν παραδόσεως· πάντα +γὰρ δι᾽ αὐτοῦ ἐγένετο, καὶ περιττὸν τὸ παραδίδοσθαι τῷ +Κυρίῳ ταῦτα, ὧν αὐτός ἐστι δημιουργός. Κύριος γὰρ ἦν +τῶν γινομένων ἐν τῷ ποιεῖν αὐτά. Ἀλλὰ καὶ εἰ [5] μετὰ +τὸ γενέσθαι παρεδόθη αὐτῷ, σκόπει τὸ ἄτοπον. Εἰ γὰρ +παρεδόθη, καὶ ἀνεχώρησεν ὁ Πατὴρ λαβόντος τούτου· καὶ +κινδυνεύομεν εἰς τάς τινων μυθολογίας ἐμπεσεῖν, ὅτι, +τούτῳ παραδοὺς, αὐτὸς ἀπέστη. Ἢ εἰ τοῦ Υἱοῦ ἔχοντος, +ἔχει καὶ ὁ Πατὴρ, ἔδει μὴ εἰπεῖν, _παρεδόθη_, ἀλλ᾽ ὅτι +προσελάβετο κοινωνὸν, ὡς Παῦλος τὸν Σιλουανόν. Ἀλλὰ καὶ +μᾶλλον ἄτοπον τοῦτο· οὐ γὰρ ἐνδεὴς ὁ Θεὸς, οὐδὲ διὰ +χρείαν προσελάβετο τὸν Υἱὸν εἰς βοήθειαν· ἀλλὰ, Πατὴρ +ὢν τοῦ Λόγου, πάντα δι᾽ αὐτοῦ ποιεῖ, καὶ οὐ παραδίδωσιν +αὐτῷ κτίσιν, ἀλλὰ δι᾽ αὐτοῦ καὶ ἐν αὐτῷ τῆς κτίσεως +προνοεῖ, ὥστε μηδὲ στρουθίον ἄνευ τοῦ Πατρὸς πεσεῖν εἰς +τὴν γῆν, μηδὲ τὸν χόρτον ἀμφιέννυσθαι ἄνευ τοῦ Θεοῦ, +ἀλλὰ καὶ ἐργαζομένου τοῦ Πατρὸς, ἐργάζεσθαι καὶ τὸν +Υἱὸν ἕως ἄρτι. Οὐκοῦν τῶν ἀσεβῶν τὸ φρόνημα μάταιον. Οὐ +γὰρ, ὡς νοοῦσιν, ἔστιν, ἀλλὰ τῆς κατὰ σάρκα οἰκονομίας +ἐστὶ δηλωτικὸν τὸ ῥητόν. + +2. Ἐπειδὴ γὰρ ἥμαρτε καὶ πέπτωκεν ὁ ἄνθρωπος, καὶ +πεσόντος αὐτοῦ τὰ πάντα τετάρακται, ὁ θάνατος ἴσχυεν +ἀπὸ Ἀδὰμ μέχρι Μωϋσέως [6], ἡ γῆ κεκατήραται, ὁ ᾅδης +ἠνοίγη, ὁ παράδεισος ἐκλείσθη, ὁ οὐρανὸς ἐθυμώθη, καὶ +τέλος ἐφθάρη ὁ ἄνθρωπος καὶ ἀπεκτηνώθη, ὁ δὲ [7] +διάβολος ἐνήλλετο καθ᾽ ἡμῶν. Τότε δὴ ὁ Θεὸς φιλάνθρωπος +ὢν καὶ μὴ θέλων ἀπολέσθαι τὸν κατ᾽ εἰκόνα ἄνθρωπον, +ἔλεγε· _Τίνα ἀποστελῶ, καὶ τίς πορεύσεται_; Πάντων τε +σιωπώντων, ὁ Υἱὸς ἔλεγεν·_ Ἰδοὺ ἐγὼ, ἀπόστειλόν με_· +καὶ δὴ τότε λέγων, _βάδιζε_, παρέδωκεν αὐτῷ τὸν +ἄνθρωπον, ἵνα γένηται αὐτὸς ὁ Λόγος σὰρξ, καὶ παραλαβὼν +τὴν σάρκα κατὰ πάντα διορθώσηται. Παρεδόθη γὰρ αὐτῷ, ὡς +ἰατρῷ, θεραπεῦσαι τὸ δῆγμα τοῦ ὄφεως· ὡς ζωῇ, ἀνεγεῖραι +τὸ νεκρόν [8]· ὡς φωτὶ, καταυγάσαι τὸ σκότος· καὶ λόγῳ +ὄντι, ἀνακαινίσαι τὸ λογικόν. Ὡς γοῦν παρεδόθη αὐτῷ τὰ +πάντα, καὶ γέγονεν ἄνθρωπος, εὐθὺς διορθώθη καὶ +ἐτελειώθη τὰ ὅλα· ἡ γῆ ἀντὶ κατάρας εὐλόγηται, ὁ +παράδεισος ἠνοίγη τῷ λῃστῇ [9], ὁ ᾅδης ἔπτηξε, καὶ τὰ +μνημεῖα ἠνοίγη, ἐγειρομένων τῶν νεκρῶν, αἱ πύλαι τοῦ +οὐρανοῦ ἐπήρθησαν, ἵν᾽ ὁ ἐξ Ἐδὼμ παραγένηται. Ἀμέλει τὸ +πῶς παρεδόθη αὐτῷ πάντα, σημᾶναι θέλων αὐτὸς ὁ Σωτὴρ, +ἐπήγαγεν εὐθὺς [10], ὡς ὁ Ματθαῖός φησιν· _Δεῦτε πρὸς +μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ +ἀναπαύσω ὑμᾶς_· παρεδόθητε γάρ μοι, ἵνα κοπιάσαντας +[11] ἀναπαύσω, καὶ νεκρωθέντας ζωοποιήσω. Συνᾴδει δὲ +τούτῳ καὶ τὸ παρὰ τῷ Ἰωάννῃ κείμενον· _Ὁ Πατὴρ ἀγαπᾷ +τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ_. Δέδωκε +γὰρ, ἵν᾽, ὥσπερ δι᾽ αὐτοῦ τὰ πάντα γέγονεν, οὕτως ἐν +αὐτῷ τὰ πάντα ἀνακαινισθῆναι δυνηθῇ. Οὐ γὰρ, ἵν᾽ ἐκ +πτωχοῦ πλούσιος γένηται, παρεδόθη αὐτῷ [12], οὐδ᾽ ἵνα, +ὡς μὴ ἔχων ἐξουσίαν, λάβῃ ἐξουσίαν, παρέλαβε τὰ πάντα, +μὴ γένοιτο! ἀλλ᾽ ἵνα μᾶλλον, ὡς Σωτὴρ, τὰ πάντα +διορθώσηται [13]. Ἔπρεπε μὲν γὰρ τὴν μὲν ἀρχὴν τῆς +δημιουργίας _δι᾽ αὐτοῦ_ γενέσθαι εἰς τὸ εἶναι αὐτὰ, τὴν +δὲ διόρθωσιν _ἐν αὐτῷ_, ἐχουσῶν διαφορὰν τῶν λέξεων. Ἐν +ἀρχῇ μὲν γὰρ δι᾽ αὐτοῦ γέγονεν εἰς τὸ εἶναι· ὕστερον +δὲ, πεσόντων πάντων, γέγονεν ὁ Λόγος σὰρξ, καὶ +ἐνεδύσατο αὐτὴν, ἵν᾽ ἐν αὐτῷ τὰ ὅλα κατορθωθῇ. Πάσχων +γὰρ αὐτὸς ἡμᾶς ἀνέπαυσε [14], καὶ πεινῶν αὐτὸς ἡμᾶς +ἔτρεφε, καὶ εἰς τὸν ᾅδην καταβαίνων ἡμᾶς ἀνέφερε. Τότε +γοῦν γινομένων πάντων πρόσταγμα ἦν τὸ γενέσθαι, οἶον +τὸ, _ἐξαγαγέτω_, καὶ, _γενέσθω_· ἐπὶ δὲ τῇ διορθώσει +παραδοθῆναι πάντα ἔπρεπεν, ἵν᾽ αὐτὸς γένηται ἄνθρωπος, +καὶ ἐν αὐτῷ τὰ πάντα ἀνακαινισθῇ. Ἐν αὐτῷ γὰρ ὢν ὁ +ἄνθρωπος, ἐζωοποιεῖτο· διὰ τοῦτο γὰρ συνεπλάκη ὁ Λόγος +τῷ ἀνθρώπῳ, ἵνα ἡ κατάρα μηκέτι ἰσχύσῃ κατὰ τοῦ +ἀνθρώπου. Διὰ τοῦτο γὰρ καὶ ἐν ἑβδομηκοστῷ πρώτῳ ψαλμῷ +τοὺς ἀξιοῦντάς φασι [15] τὸν Θεὸν περὶ τοῦ ἀνθρωπείου +γένους, Ὁ Θεὸς, _τὸ κρῖμά σου τῷ βασιλεῖ δὸς_, ἵνα καὶ +τὸ καθ᾽ ἡμῶν κρῖμα τοῦ θανάτου, ὅπερ ἦν καθ᾽ ἡμῶν, +παραδοθῇ τῷ Υἱῷ, καὶ λοιπὸν αὐτὸς ἐν αὐτῷ αὐτὸ +ἐξαφανίσῃ, ἀποθανὼν ὑπὲρ ἡμῶν. Τοῦτο γὰρ σημαίνων καὶ +αὐτὸς ἔλεγεν ἐν τῷ ὀγδοηκοστῷ ἑβδόμῳ ψαλμῷ· _Ἐπ᾽ ἐμὲ +ἐπεστηρίχθη ὁ θυμός σου_. Τὸν γὰρ καθ᾽ ἡμῶν θυμὸν αὐτὸς +ἐβάσταζεν, ὡς [16] καὶ ἐν τῷ ἑκατοστῷ τριακοστῷ ἑβδόμῳ +φησί· _Κύριος ἀνταποδώσει ὑπὲρ ἐμοῦ_. + +3. Οὕτω μὲν οὖν πάντα παραδεδόσθαι τῷ Σωτῆρι νοεῖν +ἔξεστι, καὶ εἰ δεῖ νοήσαντα πάλιν εἰπεῖν [17], +παραδέδοται αὐτῷ ἅπερ οὐκ εἶχεν. Οὐ γὰρ ἦν ἄνθρωπος πρὸ +τούτου, ἀλλὰ γέγονε διὰ τὸ σῶσαι τοῦτον. Καὶ οὐκ ἦν ἐν +ἀρχῇ σὰρξ ὁ Λόγος, ἀλλ᾽ ὕστερον γέγονε σὰρξ, ἐν ᾗ καὶ +τὴν πρὸς ὑμᾶς ἔχθραν διήλλαξε κατὰ τὸν Ἀπόστολον, καὶ +τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι κατήργησεν, ἵνα τοὺς +δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ +ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι πρὸς τὸν +Πατέρα. Ἃ μέντοι ἔχει ὁ Πατὴρ, ταῦτα [18] καὶ τοῦ Υἱοῦ +ἐστιν, ὡς ἐν τῷ Ἰωάννῃ φησί· _Πάντα, ὅσα ἔχει ὁ Πατὴρ, +ἐμά ἐστι_, πάνυ γε καλῶς ἐχόντων τῶν ῥημάτων. Ὅτε μὲν +γὰρ ὅπερ οὐκ ἦν ἐγίνετο, παραδίδοται αὐτῷ τὰ πάντα· ὅτε +δὲ τὴν πρὸς τὸν Πατέρα ἑνότητα σημᾶναι βούλεται, οὐ +κρύπτει, ἀλλὰ διδάσκει λέγων· _Πάντα, ὅσα ἔχει ὁ Πατὴρ, +ἐμά ἐστι_. Καὶ τὴν ἀκρίβειαν χρὴ θαυμάζειν τοῦ λόγου. +Οὐ γὰρ εἴρηκε, _Πάντα ὅσα ἔχει ὁ Πατὴρ_, δέδωκέ [19] +μοι, ἵνα μὴ, ὥς ποτε μὴ ἔχων, δειχθῇ· ἀλλ᾽ ὅτι ἐμά +ἐστιν. Ὄντων γὰρ ἐν τῇ τοῦ Πατρὸς ἐξουσίᾳ τούτων, ἔστιν +ὁμοίως ἐν τῇ τοῦ Υἱοῦ. Τί δὲ ἔχει ὁ Πατὴρ, ἐξεταστέον +πάλιν. Εἰ μὲν γὰρ τὴν κτίσιν σημαίνει, οὐδὲν ἄρα εἶχε +πρὸ τῆς κτίσεως, καὶ φαίνεται προσλαμβάνων ἀπὸ τῆς +κτίσεως. Ἀλλὰ μὴ γένοιτο τοῦτο νοεῖν! Ὡς γάρ ἐστιν +αὐτὸς πρὸ τῆς κτίσεως, οὕτω καὶ πρὸ τῆς κτίσεως ἔχει +ἅπερ ἔχει, ἅτινα καὶ τοῦ Υἱοῦ εἶναι πιστεύομεν. Εἰ γὰρ +ἐν τῷ Πατρὶ ὁ Υἱὸς, ἄρα ἂν τὰ πάντα, ὅσα ἔχει ὁ Πατὴρ, +τοῦ Υἱοῦ ἐστιν. Ἀνατρέπον δὲ τὸ ῥητόν ἐστι τοῦτο τὴν +τῶν κακοδόξων πονηρίαν λεγόντων· «Εἰ πάντα παραδέδοται +τῷ Υἱῷ, ἄρα πέπαυται ὁ Πατὴρ τῆς τῶν παραδοθέντων +ἐξουσίας, ἐπειδὴ κατέστησεν ἀνθ᾽ ἑαυτοῦ τὸν Υἱόν· _Καὶ +γὰρ ὁ Πατὴρ οὐδένα κρίνει, πᾶσαν δὲ τὴν κρίσιν δέδωκε +τῷ Υἱῷ_.» Ἀλλ᾽ ἐμφραττέσθω τὰ στόματα τῶν λαλούντων τὰ +ἄδικα· οὐ γὰρ, ἐπειδὴ πᾶσαν τὴν κρίσιν δέδωκε τῷ Υἱῷ, +αὐτὸς τῆς δεσποτείας ἐψίλωται· οὐδ᾽ ὅτι πάντα +παραδεδόσθαι τῷ Υἱῷ παρὰ τοῦ Πατρὸς εἴρηται, αὐτὸς οὐκ +ἔστιν ἐπὶ πάντων· χωριζόντων δὲ σαφῶς τὸν Μονογενῆ τοῦ +Θεοῦ τὸν ἀχώριστον [20] τῇ φύσει, εἰ καὶ τοῖς λόγοις +οὗτοι μεμηνότες χωρίζουσιν, οὐ νοοῦντες οἱ δυσσεβεῖς, +ὡς οὐκ ἂν χωρισθείη ποτὲ τὸ φῶς τοῦ ἡλίου, ἀλλ᾽ ἔστιν +ἐν αὐτῷ φυσικῶς. Ἀπὸ γὰρ τῶν ἐν χερσὶ καὶ [21] συνήθων +εἰκόνι πτωχῇ χρησαμένους, τὸ νοούμενον παραστῆσαι τῷ +λόγῳ δεῖ, ἐπειδὴ τολμηρὸν ἐμβατεύειν τὴν ἀπερινόητον +φύσιν. + +4. Ὡς οὐκ ἂν τοίνυν ποτὲ τὸ ἐξ ἡλίου φῶς τὴν οἰκουμένην +καταλάμπον χωρὶς αὐτοῦ περιλάμπειν δυνατὸν νοηθῆναι +παρὰ τοῖς ἐῤῥωμένοις τὸν νοῦν, ἐπειδὴ ἥνωται τῇ φύσει +τοῦ ἡλίου τὸ ἐξ αὐτοῦ φῶς, καὶ ὡς εἰ λέγοι τὸ φῶς· +Πάντα καταλάμπειν παρείληφα παρὰ τοῦ ἡλίου, καὶ πάντα +αὔξειν καὶ ἐνισχύειν διὰ τῆς ἐν ἐμοὶ θερμότητος· οὐ +χωρίζειν τις μεμηνὼς νοήσει τὴν τοῦ ἡλίου ὀνομασίαν τῆς +ἐξ αὐτοῦ φύσεως, ἥ ἐστι τὸ φῶς· οὕτω νοεῖν εὐσεβὲς καὶ +τὴν θείαν οὐσίαν τοῦ Λόγου ἡνωμένην φύσει τῷ ἑαυτοῦ +Πατρί. Καὶ γὰρ τὸ ἐν χερσὶ ῥητὸν τὴν σαφήνειαν παρέξει +τοῦ ζητουμένου σαφεστάτην, εἰπόντος τοῦ Σωτῆρος· +_Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν_, ὃ δηλοῖ αὐτὸν ἀεὶ +εἶναι σὺν τῷ Πατρί· τὸ γὰρ, _ὅσα ἔχει_, τὴν δεσποτείαν +κρατεῖν δείκνυσι τὸν Πατέρα· τὸ δὲ, _ἐμά ἐστι_, τὴν +ἀχώριστον ἕνωσιν. Ἀνάγκη τοίνυν νοεῖν ἡμᾶς ὅτι ἔστιν ἐν +τῷ Πατρὶ τὸ ἀΐδιον, τὸ αἰώνιον, τὸ ἀθάνατον· ἔστι δὲ ἐν +αὐτῷ οὐχ ὡς ἀλλότρια αὐτοῦ, ἀλλ᾽ ὡς ἐν πηγῇ ἐστιν ἐν +αὐτῷ ἀναπαυόμενα καὶ ἐν τῷ Υἱῷ. Ὅταν τοίνυν περὶ Υἱοῦ +νοεῖν ἐθέλῃς [22] μαθὼν τίνα ἐστὶ τὰ ἐν τῷ Πατρὶ, ταῦτα +καὶ ἐν τῷ Υἱῷ εἶναι πίστευε. Εἰ μὲν οὖν κτίσμα ἐστὶν ὁ +Πατὴρ ἢ ποίημα, ἔστι ταῦτα καὶ ἐν τῷ Υἱῷ· καὶ εἰ +θεμιτὸν εἰπεῖν ἐπὶ τοῦ Πατρὸς, ἦν ποτε, ὅτε οὐκ ἦν, ἡ +ἐξ οὐκ ὄντων· λεγέσθω τοῦτο καὶ ἐπὶ τοῦ Υἱοῦ. Εἰ δὲ +ἀσεβές ἐστι ταῦτα λέγειν ἐν τῷ Πατρὶ εἶναι, ἀσεβὲς ἔστω +καὶ ἐν τῷ Υἱῷ ταῦτα νοεῖν. Τὰ γὰρ τοῦ Πατρὸς, ταῦτα τοῦ +Υἱοῦ ἐστιν. Ὁ γὰρ τιμῶν τὸν Υἱὸν τιμᾷ τὸν Πατέρα τὸν +πέμψαντα αὐτὸν, καὶ ὁ δεχόμενος τὸν Υἱὸν, δέχεται σὺν +αὐτῷ τὸν Πατέρα· ὁ γὰρ ἑωρακὼς τὸν Υἱὸν ἑώρακε τὸν +Πατέρα. Ὡς οὖν οὐκ ἔστι κτίσμα ὁ Πατὴρ, οὕτως οὐδὲ ὁ +Υἱός [23]· καὶ ὡς οὐκ ἔστιν εἰπεῖν ἐπ᾽ αὐτοῦ, ἦν ποτε, +ὅτε οὐκ ἦν, ἢ ἐξ οὐκ ὄντων· οὕτως οὐχ ἁρμόζει, οὐδ᾽ ἐπὶ +τοῦ Υἱοῦ λέγειν τὸ αὐτό. Ἀλλὰ μᾶλλον ὡς ἐν τῷ Πατρὶ τὸ +ἀΐδιον, τὸ ἀθάνατον, τὸ ἀεὶ, τὸ μὴ κτίσμα· οὕτω καὶ +περὶ Υἱοῦ φρονεῖν ἀκόλουθον. Κατὰ γὰρ τὸ γεγραμμένον, +_Καθὼς ὁ Πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ +Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ_. _Δέδωκε_ δὲ εἴρηκεν, ἵνα τὸν +διδόντα Πατέρα δείξῃ. Ὡς δὲ ἐν τῷ Πατρὶ, οὕτω καὶ ἐν τῷ +Υἱῷ ἐστιν ἡ ζωὴ, ἵνα τὸ ἀδιαίρετον καὶ ἀΐδιον διδάξῃ. +Διὰ τοῦτο γὰρ καὶ ἀκριβῶς εἴρηκεν, Ὅσα ἔχει ὁ Πατὴρ, +ἵνα, καὶ ὧδε λέγων τὸν Πατέρα, μὴ καὶ αὐτὸς Πατὴρ +νομισθῇ. Οὐ γὰρ εἴρηκεν, Ἐγώ εἰμι ὁ Πατὴρ, ἀλλ᾽, _Ὅσα +ἔχει ὁ Πατήρ_. + +5. Πατὴρ μὲν γὰρ, ὦ Ἀρειανοὶ, παρὰ τοῦ Πατρὸς +χρηματίζοι ὁ μονογενὴς Υἱὸς αὐτοῦ, οὐ μὴν ὡς ὑμεῖς +πλανώμενοι ἴσως ἂν ὑπολάβοιτε, ἀλλ᾽ Υἱὸς μὲν τοῦ +γεννήσαντος Πατρὸς, πατὴρ δὲ τοῦ μέλλοντος αἰῶνος. Δεῖ +γὰρ ὑμῶν πάσας τὰς ὑπονοίας περιελεῖν. Φησὶ γοῦν διὰ +τοῦ προφήτου· _Ἐγεννήθη ἡμῖν Υἱὸς, καὶ ἐδόθη ἡμῖν, οὗ ἡ +ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ +Μεγάλης βουλῆς ἄγγελος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, +πατὴρ τοῦ μέλλοντος αἰῶνος_. Οὐκοῦν καὶ πατὴρ τοῦ +μέλλοντος αἰῶνος ὁ Μονογενὴς, καὶ Θεὸς ἰσχυρὸς, καὶ +ἐξουσιαστὴς ὁ Υἱὸς ὑπάρχει τοῦ Θεοῦ· καὶ σαφῶς +δέδεικται, ὅτι πάντα, ὅσα ἔχει ὁ Πατὴρ, αὐτοῦ ἐστι, καὶ +καθὼς ζωὴν δίδωσιν ὁ Πατὴρ, καὶ τῷ Υἱῷ ὁμοίως πάρεστιν +οὓς θέλει ζωοποιεῖν [24]. _Ἀκούσονται γὰρ_, φησὶ, _τῆς +φωνῆς τοῦ Υἱοῦ οἱ νεκροὶ, καὶ ζήσονται_. Καὶ ἓν θέλημα +Πατρὸς καὶ Υἱοῦ καὶ βούλημα, ἐπεὶ καὶ ἡ φύσις μία καὶ +ἀδιαίρετος. Καὶ περισσῶς οἱ Ἀρειανοὶ κόπτουσιν ἑαυτοὺς, +μὴ νοοῦντες τὸ εἰρημένον πρὸς [25] τοῦ Σωτῆρος ἡμῶν, +τὸ, _Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν_. Ἐκ γὰρ +τούτου, καὶ ἡ Σαβελλίου ἀνατρέπεται παραφροσύνη, καὶ +τῶν νῦν Ἰουδαίων ἐλέγξει τὴν ἄνοιαν. Διὰ γὰρ τοῦτο ζωὴν +ἔχων ἐν ἑαυτῷ ὁ Μονογενὴς, ὡς ὁ Πατὴρ ἔχει, καὶ μόνος +οἶδε τίς ἐστιν ὁ Πατὴρ, ἐν τῷ Πατρὶ ὢν, καὶ ἔχων ἐν +ἑαυτῷ τὸν Πατέρα. Εἰκὼν γάρ ἐστι, καὶ ἀκολούθως, ὡς ἐν +εἰκόνι, πάντα τὰ τοῦ Πατρὸς ἐν αὐτῷ [26] ἐστι. Σφραγὶς +γάρ ἐστιν ἰσότυπος ἐν αὐτῷ δεικνὺς τὸν Πατέρα, Λόγος +ζῶν, ἀληθινὸς, δύναμις, σοφία, ἁγιασμὸς, καὶ +ἀπολύτρωσις ἡμῶν. _Ἐν αὐτῷ γὰρ καὶ ζῶμεν, καὶ +κινούμεθα, καί ἐσμεν_· καὶ, _Οὐδεὶς γινώσκει τίς ἐστιν +ὁ Πατὴρ εἰ μὴ ὁ Υἱὸς, καὶ τίς ἐστιν ὁ Υἱὸς εἰ μὴ ὁ +Πατήρ_. + +6. Καὶ πῶς τολμῶσιν οἱ δυσσεβεῖς φλυαρεῖν, ἃ μὴ θέμις, +ἄνθρωποι ὄντες, καὶ τὰ ἐπὶ γῆς οὐχ εὑρίσκοντες +διηγήσασθαι; Τί δὲ λέγω τὰ ἐπὶ γῆς; τὰ ἑαυτῶν ἡμῖν +εἰπάτωσαν, εἰ ἄρα εὑρεῖν δυνήσονται τὴν ἑαυτῶν +ἐξιχνιάσαι φύσιν. Τολμηροὶ ὄντως καὶ αὐθάδεις, δόξας οὐ +τρέμοντες, ἔνθα ἐπιθυμοῦσιν ἄγγελοι παρακῦψαι, καὶ +τοσούτῳ καὶ τὴν φύσιν καὶ τὴν τάξιν ἀνώτεροι. Τί γὰρ +ἐγγύτερον τῶν χερουβὶμ ἢ τῶν σεραφίμ; καὶ ὅμως οὐδὲ +ὁρῶντα, ἢ ποσὶν ἑστῶτα, ἀλλ᾽ οὐδὲ γυμνοῖς, +κεκαλυμμένοις δὲ ὥσπερ καὶ τοῖς προσώποις τὴν +δοξολογίαν προσφέρουσιν, ἀπαύστοις τοῖς χείλεσιν οὐδὲν +ἕτερον ἢ τὴν θείαν καὶ ἄφραστον φύσιν τῇ τρισαγιότητι +δοξάζοντα. Καὶ οὐδαμοῦ τις τῶν θεσπεσίων προφητῶν, τῶν +μάλιστα καταξιωθέντων τῆς τοιαύτης θέας, ἀπήγγειλεν +ἡμῖν, ὅτι ἐν μὲν τῷ ἅπαξ εἰπεῖν τὸ, _ἅγιος_, μεγάλῃ τῇ +φωνῇ, ἐν δὲ τῷ δευτερῶσαι, ἧσσον, ἐν δὲ τῷ τρισσεῦσαι, +ὑποβεβηκότως· καὶ μετὰ τοῦτο τὸν πρῶτον ἁγιασμὸν +κυριολογοῦντα, τὸν δὲ δεύτερον ὑποτάσσοντα, καὶ τὸν +τρίτον κατώτερον τιθέντα. Ἀλλ᾽ ἄπαγε τῆς ἀνοίας τῶν +θεοστυγῶν καὶ ἀφρόνων [27]! Ἡ γὰρ πανύμνητος καὶ +σεβάσμιος καὶ προσκυνητὴ Τριὰς μία καὶ ἀδιαίρετος καὶ +ἀσχημάτιστος. Συνάπτεται δὲ ἀσυγχύτως, ὥσπερ καὶ +ἀτμήτως ἡ μονὰς χωρίζεται. Τὸ γὰρ τρίτον τὰ τίμια ζῶα +ταῦτα προσφέρειν τὴν δοξολογίαν _Ἅγιος, ἅγιος, ἅγιος_ +λέγοντα, τὰς τρεῖς [28] ὑποστάσεις τελείας δεικνύντα +ἐστὶν, ὡς καὶ ἐν τῷ λέγειν τὸ [29], _Κύριος_, τὴν μίαν +οὐσίαν δηλοῦσιν. Οἱ τοίνυν ἐλασσοῦντες τὸν μονογενῆ τοῦ +Θεοῦ Υἱὸν εἰς Θεὸν βλασφημοῦσι, τὴν τελειότητα +κακοδοξοῦντες, καὶ ἀτελῆ διαβάλλοντες· καὶ κολάσεως +μεγίστης ἑαυτοὺς ὑπευθύνους καθιστῶσιν. Ὁ γὰρ εἰς +ὁποτέραν τῶν ὑποστάσεων βλασφημιῶν οὐχ ἕξει ἄφεσιν οὔτε +ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐν τῷ μέλλοντι. Δυνατὸς δέ +ἐστιν ὁ Θεὸς ἀνοῖξαι τοὺς ὀφθαλμοὺς τῆς καρδίας αὐτῶν +πρὸς κατανόησιν τοῦ ἡλίου τῆς δικαιοσύνης· ἵν᾽, +ἐπιγνόντες ὃν πάλαι ἠθέτουν, συντόνῳ τῷ τῆς εὐσεβείας +λογισμῷ σὺν ἡμῖν αὐτὸν δοξάσωσιν, ὅτι αὐτοῦ ἐστιν ἡ +βασιλεία, τοῦ [30] Πατρὸς, καὶ Υἱοῦ, καὶ τοῦ ἁγίου +Πνεύματος νῦν καὶ εἰς τοὺς αἰῶνας. Ἀμήν. + + + +IN ILLUD: + +_Omnia mihi tradita sunt a Patre, et nemo novit quis +sit Filius, nisi Pater, et quis sit Pater, nisi Filius, +et cui voluerit Filius revelare (1)_ + +1. Id quoque non intelligentes Arii hæresis secatores +Eusebius ejusque gregales, impie in Dominum agunt. Si +quidem illi hac voce _omnia_ rerum creatarum dominatum +comprehendentes, ad hunc modum argumentantur: Si omnia +ei tradita sunt, fuit ergo aliquando tempus, cum illa +non habuerit. Quod si aliquando non habuit, non est ex +Patre. Nam si ex Patre esset, illa profecto semper +habuisset, quippe qui esset ex Patre, nec proinde ea +accipere illi fuisset necesse. Verum inde etiam +facilius eorum insipientiam convincere licebit. Nec +enim rerum creatarum sive factarum dominatum et +principatum denotat vox illa, sed quemdam +dispensationis sensum includit. Si enim cum verba illa +protulit, omnia tunc ei sunt tradita, manifestum est +Verbi inutilem fuisse creationem, antequam ea +acciperet. Quod si ita est, qui verum potest esse, quod +de illo dicitur: _Omnia in ipso constant_ (2)? si vero +tunc cum fiebant res creatæ, omnes illi traditas fuisse +dicatur, id sane non necesse fuit, siquidem omnia per +ipsum facta sunt; ac proinde supervacaneum fuit illa +Domino tradi, quorum ipse erat opifex. Nam vere rerum, +quæ fiebant, Dominus erat cum eas ipse faceret. Quod si +illas postquam factæ sunt traditas ei esse contendant, +vide quam id sit absurdum. Si enim illi traditæ sunt, +eoque accipiente recessit Pater, periculum sane est ne +in quorumdam fabulas incidamus, ut scilicet putemus +Patrem, postquam omnia Verbo tradidit, ab iisdem ipsum +discessisse. Vel si habente Filio, habet quoque Pater, +non dicendum erat, _Tradita sunt_: sed quod Filium +socium assumpsit, uti Paulus Silvanum. Verum hoc etiam +magis absurdum est, nec enim ulla re indiget Deus, nec +inopiæ causa Filium socium sibi et adjutorem adjunxit: +sed quia Pater Verbi est, omnia per ipsum facit; neque +illi res creatas tradit, sed per ipsum et in ipso rebus +creatis providet, ita ut nec passerculus sine Patre +cadat super terram (3), nec fenum sine Deo vestiatur +(4), et Patre operante Filius quoque usque modo +operetur (5). Vana itaque et futilis est impiorum +interpretatio. Nec enim verba de quibus agitur, perinde +ut ipsi explicant, debent intelligi, sed humanam Verbi +dispensationem significant. + +2. Postea enim quam peccavit et cecidit homo, eoque +cadente omnia sunt perturbata, mors ab Adam usque ad +Moysem invaluit (6), maledicta est terra, inferi aperti +sunt, clausus est paradisus, cœli infensi nobis sunt +facti, ac denique corruptus est homo et jumentis +similis effectus est (7), quæ quidem diabolo causa +fuit, cur nobis deinceps insultaret. Tunc ergo benignus +Deus hominem ad sui imaginem creatum perire nolens +dixit: _Quem mittam, et quis ibit?_ Cunctis autem +tacentibus dixit Filius: _Ecce ego, mitte me_ (8). Tum +Pater, _vade_ dicens, hominem Filio tradidit, ut +scilicet ipse caro fieret, et assumptam carnem totam +penitus renovaret. Illi, inquam, homo traditus est +tanquam medico, ut morsum quem ipsi serpens inflixerat, +curaret: tanquam vitæ, ut mortuum excitaret: tanquam +luci, ut ejus tenebras illuminaret: tanquam rationi, ut +ejusdem rationem restitueret. Ut igitur cuncta ei sunt +tradita et factus est homo, omnia statim emendata et +perfecta sunt. Terra pro maledictione benedictionem +accepit, latroni reseratus est paradisus, inferi +tremuerunt, et his qui mortui erant excitatis, aperta +sunt monumenta; denique portæ cœli elevatæ sunt (9), ut +ille qui est ex Edom adveniret (10). Certe ipse +Salvator explicans quonam modo omnia sibi tradita +fuerint, mox, ut apud Matthæum legitur, subjecit: +_Venite ad me omnes qui laboratis et onerati estis, et +ego reficiam vos_ (11): mihi enim traditi estis, ut +labore defessos reficiam et mortuos revocem ad vitam. +Cui et illud concinit quod habet Joannes: _Pater +diligit Filium, et omnia dedit in manu ejus_ (12). +Dedit enim ut quemadmodum omnia per ipsum facta sunt, +sic in ipso omnia possent instaurari. Siquidem non +idcirco omnia ei tradita sunt, ut ex paupere dives +fieret, neque omnia accepit, ut potestam quam non +habebat acciperet, absit! sed potius ut omnia, tanquam +Salvator, instauraret. Nempe decebat creationis quidem +exordium _per ipsum_ fieri (13), ut res exsisterent: +earum autem instaurationem, _in ipso_ (14); quæ sane +verba inter se differunt. Nam initio quidem omnia per +ipsum facta sunt ut essent: postea vero, ubi omnia +defecerunt, Verbum caro factum est, quam scilicet +induit, ut in ipso omnia reficerentur. Siquidem ipse +patiendo nos recreavit, esuriendo nutrivit, et ad +inferos descendendo sursum extulit. Tunc ergo cum omnia +fieret, jubentis fiebant imperio, ut hæc verba +indicant, _producant, fiat_ (15). At in rerum +instauratione omnia ei tradi decuit, ut ipse homo +fieret, et omnia in eo renovarentur; homo enim quatenus +in illo erat, vivificabatur. Nam Verbum ideo se homini +conjunxit, ut nihil amplius contra hominem valeret +maledictio. Hinc qui psalmo septuagesimo primo, Deo pro +humano genere supplicant, hæc aiunt: _Deus, judicium +tuum regi da_ (16), ut et judicium mortis contra nos +prolatum Filio detur et ipse pro nobis moriens, illud +in seipso deleat. Hoc enim ipse significans, in +octogesimo septimo psalmo ait: _Super me confirmatus +est furor tuus_ (17). Siquidem ipse furorem portavit, +quo Deus in nos inflammatus erat, ut et in psalmo +centesimo tricesimo septimo dicit: _Dominus retribuet +pro me_ (18). + +3. Itaque eo sensu omnia Salvatori tradita esse licet +intelligere, quæ si rursus explicare opus sit, vere ea +quæ non habebat, ipsi sunt tradita. Nec enim antea homo +erat, sed homo ipse factus est, ut hominem salvum +faceret. Nec in principio Verbum in carne erat, sed +postea caro factum est, in qua Dei in nos inimicitias, +juxta Apostolum, reconciliavit, et legem mandatorum +decretis evacuavit, ut duos conderet in unum novum +hominem, faciens pacem, et ambos Patri in uno corpore +reconciliaret (19). Quæ igitur Pater habet, hæc quoque +ad Filium pertinent, ut ipse apud Joannem testatur: +_Omnia quæcunque habet Pater, mea sunt_ (20): quæ +quidem apposite admodum sunt dicta. Namque cum factus +est quod antea non erat, tunc illi quidem omnia sunt +tradita: cum autem suam cum Patre unitatem indicat, non +obscure sed aperte ait: _Omnia quæcunque habet Pater, +mea sunt_. Quæ quam accurate sint dicta paulum +perpendere nec non admirari operæ pretium fuerit. Non +enim dixit: _Omnia quæcunque habet Pater_, mihi dedit, +ne videretur ea aliquando non habuisse: sed _mea sunt_. +Nam ut illa sunt in potestate Patris, ita et in Filii. +Quid autem habeat Pater, necesse est rursus perquirere. +Nam si his verbis rerum creationem significat: nihil +ergo habuit ante creationem, et quidquid habet, accepit +a creatione. Verum absit ut ita intelligamus. Siquidem +ut ante creationem ipse exsistit, ita et quæcunque +habet, ante creationem habet, quæ eadem Filii quoque +esse credimus. Si enim in Patre est Filius: omnia +igitur quæcunque habet Pater, Filii quoque sunt. Certe +hoc dictum pervicaciam et improbitatem evertit +hæreticorum, quorum nempe hæc sunt verba: «Si omnia +Filio tradita sunt: igitur Pater, eorum, quæ Filio +tradidit, potestate cessit, quippe qui Filium in sui +locum constituerit. _Etenim neminem Pater judicat, sed +omne judicium dedit Filio_ (21).» Verum obstruantur ora +loquentium iniqua (22). Nec enim omnium dominatu +spoliatus est Pater, quia omne judicium dedit Filio: +neque quod dictum est omnia Filio tradita esse a Patre, +ipsum idcirco non omnibus præsidere putandum est. +Obstruantur, inquam, illorum ora, qui unigenitum Dei +Filium, qui quidem ex natura individuus est, audent +dividere: quanquam insani verbis tantum dividant. +Nimirum impii non intelligunt lucem solis a sole +nunquam posse separari, sed semper naturaliter in sole +esse. Liceat enim tenui vulgarium rerum imagine id quod +intelligimus exprimere, quandoquidem nimiæ temeritatis +esset naturam, quam nemo cogitatione potest +comprehendere, curiosius perscrutari. + +4. Quemadmodum ergo lux solis, quæ universum orbem +illuminat, sine sole lucere intelligi non potest ab his +nempe qui sana sunt mente, quia lux solis, ejusdem +naturæ unita est: ac proinde si lux ipsa diceret: +Accepi a sole ut omnia illuminarem, meoque calore +augerem et roborarem: nemo adeo stultus esset ut solem +a natura quæ ex ipso exoritur, quæ nimirum lux ipsa +est, his verbis separari arbitraretur: ita similiter +divinam Verbi substantiam suo Patri ex natura unitam +esse vera pietas jubet intelligere, uti ex hoc ipso +loco quem modo tractamus clarissimum est. Siquidem hæc +Salvatoris verba, _Omnia quæcunque habet Pater, mea +sunt_, eum cum Patre semper esse significant. Nam hæ +quidem voces, _quæcunque habet_, Patris dominatum +ostendunt: istæ vero, _mea sunt_, individuam utriusque +unionem indicant. Necesse est igitur nos intelligere +æternitatem et immortalitatem in Patre esse: esse, +inquam, non tanquam aliena, sed in ipso et in Filio +velut in fonte residere. Cum ergo de Filio cogitare +volueris, disce prius quænam sint in Patre, eaque in +Filio etiam esse credere ne dubites. Itaque si Pater +res est creata vel facta, hæc quoque Filio ascribe. Si +item de Patre licet dicere, fuit aliquando tempus cum +non esset, vel est ex nihilo: id etiam de Filio +dicatur. Sin autem hæc in Patre esse absque impietate +dici non potest, ea quoque Filio affingere impium sane +fuerit. Quæ enim Patris sunt, hæc et ad Filium +pertinent. Nam qui Filium honorat, Patrem qui eum misit +honorat: et qui Filium recipit, Patrem cum eodem +recipit (23). Siquidem qui videt Filium, videt et +Patrem (24). Quocirca ut Pater non est res creata, ita +nec Filius; atque ut de illo dici nequit, fuit +aliquando, cum non esset, vel est ex nihilo; sic nec ea +de Filio dicere convenit. Sed potius ut in Patre est +æternitas et immortalitas, ut idem semper est, nec res +est creata; sic eadem de Filio sentire necesse est. +Nam, uti scriptum est: _Sicut Pater habet vitam in +semetipso, sic dedit et Filio habere vitam in +semetipso_ (25). Porro verbo, _dedit_, usus est +Christus, ut dantem Patrem ostenderet. Ut autem in +Patre est vita, ita et in Filio vitam esse dixit, quo +individuam utriusque naturam et æternitatem indicaret. +Hinc enim caute dixit, _Omnia quæcunque habet Pater_, +ut hic Patrem nominans, idem ipse non esse Pater +crederetur. Namque non dixit, Ego sum Pater, sed, +_Quæcunque habet Pater_. + +5. Equidem ipse unigenitus Dei Filius, o Ariani, pater +quoque a Patre appelletur, sed non eo sensu quem vos +errantes forte suspicamini: at pater futuri sæculi +dicitur. Necesse est enim vestras omnes falsas +suspiciones præcidere. En igitur prophetæ verba: +_Genitus est nobis Filius et datus est nobis, cujus +imperium super humerum ejus, et vocatur nomen ejus, +magni consilii Angelus, Deus fortis, potestatem habens, +Pater futuri sæculi_ (26). Pater ergo futuri sæculi est +unigenitus Dei Filius ut et Deus fortis et summa +potestate præditus: atque dilucide ostensum est omnia +quæcunque Pater habet Filii quoque esse; quemadmodum +Pater vitam impertit, ita et Filium quibus voluerit +vitam tribuere. Nam, ut Scriptura præmonet, _Mortui +audient vocem Filii et vivent_ (27). Una quoque Patris +et Filii est voluntas ac sententia, quia unam et +individuam habent naturam. Frustra igitur seipsos +excruciant Ariani, dum hæc nostri Servatoris verba +minime intelligunt, _Omnia quæcunque habet Pater, mea +sunt_. Siquidem ex his quoque penitus evertitur insanus +Sabellii error, et invicte coarguitur hodiernorum +Judæorum insipientia. Hinc enim vitam in semetipso +habens Unigenitus, quemadmodum Pater habet, solus novit +quis sit Pater, utpote cum ipse sit in Patre, et Patrem +habeat in seipso. Namque imago est, atque adeo omnia +quæ Patris sunt, in ipso quoque sunt sicut in imagine. +Etenim sigillum est eamdem formam referens, et Patrem +in seipso repræsentans, Verbum vivens et verum, virtus, +sapientia, sanctificatio et redemptio nostra. _In ipso +enim vivimus, et movemur, et sumus_ (28). Et: _Nemo +cognoscit quis sit Pater, nisi Filius; et quis sit +Filius, nisi Pater_ (29). + +6. Quid igitur impii his de rebus, quas scrutari nefas +est, effutire non verentur; illi, inquam, qui et +homines sunt, nec vel ipsam rerum terrestrium naturam +possunt evolvere? Imo, quæ vel ipsos spectant, ipsi +explicent nobis, num videlicet suam ipsorum naturam +percipere queant? Temerarii certe illi nimiumque +confidentes, qui divinæ majestatis gloriam absque ullo +tremore scrutantur, in quam angeli cum natura tum +ordine ipsis adeo superiores desiderant prospicere +(30). Quid enim Deo propinquius quam cherubim et +seraphim? et tamen non audent aspicere vel pedibus +stare, imo non nuda sed obtecta veluti facie divinas +laudes labiis nunquam deficientibus celebrant, nihil +aliud quam divinæ et inexplicabilis naturæ gloriam +triplici sanctitatis titulo prædicantes. Nec vero ullus +e sanctis prophetis, qui hujusmodi visione maxime sunt +digni habiti, nobis renuntiavit illos magna voce usos +esse cum _sanctus_ prima vice proferrent; minus clara, +secunda vice; submissa denique, tertia vice: deindeque +prima sanctitate Dominum significari, secunda +subjectionem indicari, tertia demum inferiorem +designari ordinem. Verum apage hominum Deo invisorum +insaniam. Nam laudanda colendaque et adoranda Trinitas, +una et individua est, nec ullam figurant habet, sed +absque confusione conjungitur, quemadmodum ejusdem +unitas distinguitur absque divisione. Nimirum veneranda +illa animalia, trina ista _Sanctus, sanctus, sanctus_ +iteratione tres perfectas denotant hypostases; +quemadmodum cum semel vocem _Dominus_ proferunt, unam +indicant substantiam. Qui ergo unigenitum Dei Filium +minorem faciunt, hi ipsum Deum suis blasphemiis +lacessunt, quippe qui prave de ejus perfectione +sentiant, eumque imperfectum arguant: seipsos autem +gravissimi profecto supplicii reos constituunt. +Quisquis enim blasphemiam in quamlibet hypostasim +audebit proferre, is veniam neque in hoc sæculo neque +in futuro poterit obtinere. Verum potest Deus oculos +cordis ipsorum aperire ad solem justitiæ perspiciendum, +ut illo cognito, eumdem, quem olim repudiabant, +constanti animi pietate nobiscum laudent, quoniam +ipsius est imperium, Patris videlicet et Filii et +Spiritus sancti, nunc et in sæcula. Amen. + + + +Apparatus Criticus: + +[1] Sic Reg. Segeur. et Basil. Alii et editi +ἐπιγινώσκει. Iid mox καί habent; alii vero et editi ἤ. +Præterea in editis consuetus præfigitur titulus, τοῦ ἐν +ἁγίοις, etc., quæ absunt a Reg. et Seguer. + +[2] Sic Reg. et Segeuer. In aliis et editis καί deest. + +[3] Sic Seguer. Alii autem et editi, δηλονότι. Paulo +post ἐπ᾽ αὐτῷ, Basil. habet ἐν αὐτῳ. + +[4] Sic Reg. Seguer. et Basil. Alii vero et editi, +πάντα. + +[5] Basil. καί post εἰ addit: Reg. et Seguer. ante εἰ. + +[6] Sic. Reg. Seguer. et Basil., ut et habetur Rom. V, +14. Alii et editi habent Χριστοῦ. Iidem mss. ἴσχυσεν +ibidem habent; alii et editi ἴσχυεν. + +[7] Reg. Seguer. et Basil., ὅτε. Alii et editi, ὁ δέ. + +[8] Goblerianus, τὸν νεκρόν. + +[9] Τῷ λῃστῇ habent Reg. Seguer. et Basil. editi vero +et alii ommittunt. + +[10] Εὐθύς addunt Reg. et Seguer., sed alii et editi +ommittunt. Mox iidem et Basil. habent φησί. Editi, ἔφη. + +[11] Sic Reg. et Seguer. Alii et editi, κοπιώσαντας. +Paulo post pro τούτῳ, Gobler. et Felckm. 1 anon. habent +τοῦτω. Ibidem hæc verba, παρὰ τῷἸωάννη κείμενον habent +Reg. Seguer. et Basil., quæ alii et editi omitunt. + +[12] Reg. Seguer. et Basil. post γένηται, addunt +παρεδόθη αὐτῷ, quæ alii et editi omittunt. Ibid. Reg. +et Seguer., ὡς μὴ ἔχων ἐξουσίαν, λάβῃ ἐξουσίαν. Alii et +editi, ὡς μὴ ἔχων, ἐξουσίαν, λάβῃ. + +[13] Sic Reg. Seguer. Basil. et Gobler. Alii vero et +editi, διορθώσῃ. + +[14] Sic Seguer. et Gobler. At Reg., ἀνέπαυε. Editi et +alii, ἀνέλαβε. + +[15] Reg. et Seguer., φασί. Editi, ἔφη. + +[16] Reg. et Seg. post ὡς, addunt καί, quod alii +omittunt. Ibid. iidem et Gobler., φησί, editi ἔφη. + +[17] Εἰπεῖν deest in Reg. et Seguer. Iidem et Basil. ac +Gobler., παραδίδοται. + +[18] Hæc verba, ταῦτα usque ad ἐμά ἐστι, leguntur in +Regio., Segueriano et Basiliensi, sed desunt in aliis +et editis. Mox Regius et Seguerianus, ἐγίνετο. Alii et +editi, ἐγένετο. + +[19] Regius et Seguerianus, παραδέδωκε. + +[20] Basil., τοῦ Πατρὸς τὸ ἀχώριστον. + +[21] Καί deest in Segueriano. + +[22] Gobler. et Felckm. 1 anonym., ἐθέλεις. + +[23] Regius, Seguerianus et Basiliensis, οὕτως ἔστι +κτίσμα ὁ Υἱός. Et paulo post iidem pro τὸ αὐτό; habent +ἦν ποτε ὅτε οὐκ ἦν. Et præteria Reg. et Seg. addunt ἢ +ἐξ οὐκ ὄντων. + +[24] Sic Reg. Seg. et Basil. Alii vero et editi, +ζωοποιοῖ. + +[25] Sic Regius et Seguer. Alii vero, περί. + +[26] Regius, Seguerianus, Goblerianus et Basiliensis, +ἐν ἑαυτῷ, ut et paulo post, Basil. excepto. + +[27] Regius et Seguerianus post θεοστυγῶν, addunt καὶ +ἀφρόνων quæ alii et editi omittunt. + +[28] Τρεῖς deest in Regio et Seguer. + +[29] Reg. Seg. et Basil. art. τό addunt, quem alii et +editi omittunt. Mox iidem vocem μίαν omittunt, quam +alii et editi habent. + +[30] Regius, Seguerianus et Basil. art. τοῦ hic et in +sequentibus omittunt. Ibid. Seguerianus νῦν καὶ ἀεὶ, +καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Regius et +Basiliensis νῦν καί omittunt. Regius addit quoque in +fine, ἁμήν. + + + +Citati de Sacra Biblia: + +(1) Matth. XI, 27. +(2) Coloss. I, 17. +(3) Matth. X, 29. +(4) Matth. VI, 30. +(5) Joan. V, 17. +(6) Rom. V, 14. +(7) Psal. XLVIII, 13. +(8) Isa. VI, 8. +(9) Psal. XXIII, 7. +(10) Isa. LXIII, 1. +(11) Matth. XI, 28. +(12) Joan. III, 35. +(13) Joan. I, 3. +(14) Ephes. I, 10. +(15) Genes. I, 3 seqq. +(16) Psal. LXXI, 2. +(17) Psal. LXXXVII, 8. +(18) Psal. CXXXVI, 8. +(19) Ephes. II, 15. +(20) Joan. XVI, 15. +(21) Joan. V, 22. +(22) Psal. LXII, 12. +(23) Matth. X, 40. +(24) Joan. XIV, 9. +(25) Joan. V, 26. +(26) Isa. IX, 6. +(27) Joan. V, 25. +(28) Act. XVII, 28. +(29) Matth. XI, 27. +(30) I Petr. I, 12. + + + + + + +End of the Project Gutenberg EBook of In Illud: Omnia mihi tradita sunt a +Patre, by Saint Athanasius Archbishop of Alexandria + +*** END OF THIS PROJECT GUTENBERG EBOOK IN ILLUD: OMNIA MIHI TRADITA *** + +***** This file should be named 37641-0.txt or 37641-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/7/6/4/37641/ + +Produced by Michael Gray, Diocese of San Jose + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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