CHAPTER V: Appendix.--Sketch of the History of the Genesis of the Orthodox System.

Appendix.--Sketch of the History of the Genesis of the Orthodox System.

Origen had drawn up a system of Christian theology based on the four principles, God, the world, freedom, and Holy Scripture, and depending on the old Catholic Church doctrine. It is the only original scientific system ever produced by the Greek Church. The conception of a scientific system of truth is in itself philosophical; it has not come from religion which consists rather in faith in revelation. But the science of the time had conceded a lofty place within itself to this very belief in revelation, and, on the other hand, it was an innate instinct of the Christian faith to give an account of itself.

Origen's undertaking and the manner in which he carried it out contained as many repellent as attractive features for his Christian contemporaries and the future. As a whole it held its ground only in the narrow circle of friends and followers; [601] but its effects were nevertheless incalculable. If Origen had recast the whole faith (Pistis) into a science (Gnosis) the immediate consequence, by no means intended by him, was that some of his gnostic (theological) propositions were introduced into the faith, and that conversely others were amended in accordance with the language of the antignostic Catholic Kerygma. The system was thus dislocated, and with good reason; for it was a system, simply because in spite of its scrupulous regard for the Bible, history, and freedom, it had transformed history into a natural process. In opposing the notoriously heterodox points of the system--the pre-existence of souls, pre-temporal fall of souls, eternal creation of the world, the doctrine of the transfigured body, and Apokatastasis--an attack was made, if not always consciously, on its principles which became conspicuous in these points. For the above doctrines were not appendages which could be deleted; they rather expressed most clearly the fundamental thought of the system, that God is all in all, and that the doctrine of the Church was dealing with wholly inadequate symbols in concerning itself with the conceptions of the creation of the world in time, the historical fall and redemption, the judgment, and a twofold final destiny. Men desired science, and there was, as in all ages, only one science; then it was simply that which Origen had represented. But at the same time none would abandon the traditional tenets as absolutely valid truths, partly in the interest of conservatism, partly because it was vaguely felt that scientific theology did not do justice to the distinctive character of Christian faith. That was the dilemma; but in one point all thinkers were agreed with Origen, viz., that the final aim of faith and of the theology accompanied by asceticism, was participation in the knowledge and consequently the life of the Deity. They were all intellectualists, even, so far as we are acquainted with them, the earliest opponents of Origen, including Methodius. [602] And theology brought about in the case of nearly all of them a loss to faith incalculable in its consequences--the fading of moral responsibility and of the conception of the judgment. No doubt the "Judgment" was maintained as before, and that against Origen; but the thought had lost and continued more and more to lose its all-commanding position in doctrine.

At the beginning of the fourth century, [603] Christianity was, again in consequence of the theology, on the point of disruption. Eusebius has himself admitted the danger in the outward organisation, and it was a result of the cleavage in thought. Bishops spoke authoritatively in the East who had learned from Origen all sorts of ideas that put the doctrine of the Church in danger of running to seed. A compact school was in the field that, while it considered itself very scientific and genuinely biblical, yet without knowing or intending it, secularised Christianity. Constantine on the one hand, and Athanasius on the other, saved Christendom. Athanasius was no follower of Origen; he was more akin to Irenæus. In giving the central place to the thought of Christ's essential unity with God, and in carrying it out, he also set the theology of the future, as it seems, on a new, or rather on the old Irenæan basis. But he was no theologian, or, better, he ceased to be one from the moment when he perceived the central significance of the above conception of faith. He hardly touched, let alone solved, the problem of correlating it with all the other results of contemporary knowledge, with the whole of natural theology. He had enough to do in showing that a conception still alien, at any rate to the majority, and clothed in an unfamiliar word, was scriptural, traditional, and fundamental, and in obviating objections. A kind of system was rather constructed by the strict Arians--Aëtius and Eunomius--by means of Aristotelian philosophy. Every professed system up till past the middle of the fourth century was heterodox, with the sole exception of that of Marcellus; but while he made a bold front against the whole doctrine of Origen, he seemed to fall into long refuted errors. His fate itself proves that one thing, in whose assertion orthodox and Arians were agreed, was already inseparably bound up with the Christianity of the cultured, viz., the Neo-platonic doctrine of God and his revelation. The one party--the Arians--might supplement it with Aristotelianism, the other might give the widest scope to the conception of salvation embodied in Jesus Christ, but in the above fundamental thought both were agreed, and the common veneration of Origen is proof of this.
[604] Cyril's catechisms show the procedure followed in the catechetic instruction of the cultured. They are based on the Symbol, and its separate points are proved from Scripture. Agreement with Scripture is sufficient; it also guarantees, so to speak, the unity, or, better, it suppresses the craving for strict unity. Revelation, as contained in the oracles of Scripture, was to satisfy all wants. The catechist did not indeed renounce rational argument in support of separate points of doctrine, but he did not offer anything like a system. On the other hand, traditionalism and the mysticism of the cultus were already strongly marked. Nor was the latter unconnected with Origen; on the contrary, no theologian of early times did so much to further it as he.

The transference of Athanasius' thought into the scientific theology, i.e., into Origenism, was the work of the Cappadocians. Among them Gregory of Nyssa was the most thorough adherent of Origen. Though not without some reservations, yet it can be said that he represented the fundamental conception of Origen. [605] His "Great Catechism" is the only writing of the fourth century which can be compared to the work "De principiis"; but it contains a much narrower range of ideas, and is by no means, even in Gregory's own view, a complete work on dogma.
[606] Next to the Cappadocians, Didymus of Alexandria is to be named as a disciple of Origen. It was of immense importance that, just before complete traditionalism settled on the Church, these men took up the cause of theological science in Origen's sense, further, that at this very time men were found in the West to communicate the views of the Cappadocians and Didymus to their native land, and, finally, that the Byzantine Church never ventured to condemn the works of the Cappadocians--of Gregory of Nyssa. The last is especially a fact which cannot fail to excite astonishment; but what would have been left to the Greek Church from the sixth century down, if to the condemned doctors of the Church and their writings we had further to add the main works of Gregory of Nyssa. Since, however, the Church has steadily acknowledged the orthodoxy of the Cappadocians, [607] Origen himself has after all been always looked at as only half a heretic. Up to the present day the members of the two Catholic Churches do not know exactly how they ought really to regard him. He has remained a thorn in the flesh of the Church.

At the close of the fourth century it was settled that the dogmas of the Trinity and the Incarnation constituted the faith; for they were most intimately connected, and the former was fixed in terms of the Incarnation. The great Apollinaris, a systematic theologian and besides an opponent of Origen's method, and the Cappadocians established this conviction. By this means an immense gain was made on the one hand, but on the other not much; for what good did it do to confess these doctrines, as long as it was possible by means of philosophy to furnish very different versions of them, or while the infinite number of other tenets, which fell within the range of theology and required absolutely to be discussed in terms of the Symbol or of Holy Scripture, were destitute of any fixed form? We must again, or, rather still conceive the state of matters during the whole of the fourth century on to its close as being mutatis mutandis the same as when Gnosticism flourished, though a consensus of opinion was not wanting in the Church. There was no recognised conception of the nature of the Incarnation, after the bold and sanguine attempt of Apollinaris had been rejected as heretical, and the hundred and one "doctrines" which floated round the Trinitarian and Christological dogma were as fickle and uncertain as the waves of the sea. It was not known what belonged to the "faith", whether to include psychology, or natural science. Everything offered itself, and nothing could be declared indifferent without danger; it was uncertain, too, in what form it did belong to faith. No one knew how the Bible was to be interpreted, whether literally, or typically, or spiritually; no form of interpretation could be wholly accepted or wholly rejected. It was not known what was to be expected in a future state; and as much doubt prevailed about the beginning as about the end of things. Conceptions still existed of God, the earth, heaven, Christ, the glories of Paradise and the horrors of the judgment, like those prevalent among the old "Saints" of the second century, and they were firmly held with less sanctity, but the same fanaticism, by the new saints, the monks.

On the other hand, both among monks and others, conceptions existed such as Origen cherished from which the many-coloured pictures and dramatic scenes had disappeared: men believed in eternal worlds, the original affinity of the human spirit with God, in the one unfolding itself into the many, and the many necessarily returning into the one. And in the fourth century Christians, and even clerics, went beyond Origen. To them the coverings and masks into which he had transformed the realistic doctrines of the Church were still more transparent. A man was now a Christian because every one was or was becoming one; but he would not cease being a philosopher. It was hardly necessary to come to terms with the doctrine of the Trinity, for, one or two points being set aside, it was held to be correct, rational, and Platonic. The Incarnation caused greater difficulty, but the Cappadocians themselves had shown how it could be under-stood rationally. A still further step was taken; the humanity assumed by God was dealt with in a free and easy manner. Speculation found plenty of expedients by which to pare down the paradox and to reduce it to the level of the intelligible. But once one had formulated, somehow or other, his assent to the Trinity and Incarnation he was really free and could apply Greek learning (Hellenike paideia) as much as he pleased to Christian truth, interpreting its myths. [608] Moreover, there were Christianised philosophers who succeeded by an artifice in uniting the sublimest spiritualism with superstition; they inculcated a ritualistic immanence of the pneumatic in material, if consecrated, things, and transformed the whole world and history into a descending series of types and symbols, which appeared at the same time as effective vehicles of the divine. Creation was the evolution of the one into a world of ideas, symbols and types--every potency being the copy of a higher, and the pattern for a lower one; and redemption was completed in the mysteries of thought and the cultus, which led from type to type, from potency to potency, up to the all-embracing One. Thus Iamblichus had taught; Neoplatonic philosophers of the fourth and fifth centuries followed him, and as they were in a position to conserve heathen mythologies and cults by this view, Christians transferred the conception and method to Christianity. To them the Incarnation no longer appeared as an isolated paradox; it was a special instance, or the verification, or necessary result, of the cosmical process. The great Unknown, who probably belonged to Alexandria, and who is called Pseudo-Dionysius, "in an elaborate conception of the world, smuggled into the Greek Church and its theology the Neoplatonism into which the other doctors of the Church had only dipped timidly, (?) and on this foundation he constructed his theory of the heavenly hierarchy, and its copy, the hierarchy of the Church." [609] Dionysius seems to be a realist in the sense of the Church; he lets everything realistic stand; but it is all in fact simply a wrapping; nothing is and nothing happens which is not self-evolved in the process of the Cosmos. At the same time it is unmistakable that, though the form by which it is expressed is not satisfactory, the nature of the good is perceived--it consists in inner union with God. [610] It was of inexpressible importance that from and after the sixth century the writings of the Unknown, which also betrayed the influence of Aristotle, were held to be the works of an Apostolic personage. Neoplatonism and the mysticism of the Cultus were thus declared to be part of classic Christianity.

The representatives of the "common sense" of the Church at the end of the fourth century were quite aware of the heterodoxies which existed in spite of, and side by side with, the confession of the Trinity and Incarnation; some of them indeed were themselves not content with the generally received doctrine. They desired a God with eyes, ears and limbs, a resurrection of the identical body, and a visible glorious kingdom of Christ at the end of the world. Even an exceedingly cultured exegete like Apollinaris made common cause with them in the last point. A founder was sought for heterodoxies; it was impossible to blame Manichæism for everything. Hellenike paideia was held to be the culprit, and therefore also Origen, the man who was said, not without reason, to have introduced it into Christian theology. A passionate opposition was raised in Egypt among the Scetian monks, and in Palestine where Origen had many admirers. It was, above all, the narrow but honest Epiphanius who saw in Origen the father of Arianism and many other heresies. The comprehensive chapter against him in the former's Panarion (H. 64) is the first polemical writing we possess of ecclesiastical traditionalism against Origen; it is by no means unskilful; it does not confine itself to details, but disputes e fundamento the title to a place in the Church of a theology such as Origen offered. [611] The "Expositio fidei catholicæ ecclesiæ" appended to the Panarion shows, indeed, the complete inability of Epiphanius to give an account of the faith; it loses itself as usual in irrelevant discussions, and the positive contents are extraordinarily scanty. But the attack on Origen (compare also the somewhat earlier "Ancorates") opened the first great controversy over the question whether scientific theology as understood by Origen was legitimate or not. Walch has described the history of this controversy with his usual thoroughness. It is acknowledged how disagreeably the action of Epiphanius disturbed the circle of Origen's monkish admirers, who were congregated in Palestine under the protection of the like-minded John, Bishop of Jerusalem. The dream that one might be both a pillar of the Church and a theologian like Origen was dissipated. Jerome preferred to remain a pillar and to abandon Origen. After his desertion and his betrayal of his friend Rufinus, he became the father of the "science of the Church." To some extent he is a type of this "science" up to the present day. It lives on fragments of the men whom it declares to be heretics. It accepts just as much from them as circumstances permit, and retains of the old what it can maintain with decency. It cultivates a little literalness, a little allegory, and a little typology. It attacks all questions with a parade of freedom from prejudice; but anything inconvenient it surrounds with a thousand invented difficulties. It is proud of its free-thought in matters of no importance, and hides itself finally, when hot pressed, behind a brazen stare. It characterises its friends as "well-disposed", homines boni, and slanders its opponents. Where evasion is no longer possible, it states the inexorable historical fact as a major premise; to this it adds a minor taken from its prejudices, and then it solves the syllogistic problem by the aid of piquant conceits. [612] It can be incredibly frivolous and again pedantically learned, just as it suits. Only one question does not occur in its catechism, and it is always hard to drive it home, viz., what is historical truth? That is the science of--Jerome.

Epiphanius' breach with John led to the intervention of the Alexandrian Bishop Theophilus, who, at the time, still refused to yield to the "anthropomorphists", and adhered to Origen's party. Rome also took part in the dispute which, settled as between the bishops, broke out anew between the two scholars. Rufinus was only able to defend Origen's orthodoxy by the doubtful assumption that "heretics" had corrupted his works But that helped neither him nor Origen. Origen was condemned and Rufinus censured in Rome in A.D. 399 by the ignorant Anastasius. The errors charged against Origen (see Hieron. ad Pammach.) were, a subordinationist doctrine of the Trinity, the doctrine of the preexistence of souls and their condemnation to enter into bodies, the view of the future conversion of the devil and the demons, the interpretation of the skins in Gen. III. to mean the body, the spiritualising of the doctrine of the resurrection of the body, the explanation of Paradise as spiritual, and the too extensive use of the allegorical method, etc. Not only, however, did Rome renounce Origen, but Alexandria also. Theophilus saw that his power in Egypt would be shaken if he did not rely upon the masses of stupid and fanatical Coptic monks, the anthropomorphists, in whose circles a material God was defended in doggerel rhymes, and the ancient apocalyptic literature was greedily read. Theophilus wheeled round, abandoned, and that with strong personal feeling, the admirers of Origen among the monks, and, with the approval of Rome, hurled his anathemas against him. Jerome, ever on the alert to blot out the stain that attached to him from having once venerated the great theologian, translated into Latin Theophilus' slanderous Easter epistle against Origenism, although he must have seen through its calumnies. In Constantinople, however, the fight waged by Theophilus against his former friends, the Nitrian monks, was followed by that agitation of which Chrysostom was a victim. It was the first violent attempt of the Alexandrian Patriarch, who by his alliance with the masses had won a secure position in his own diocese, to get possession of the Constantinopolitan patriarchate, the capital, and whole Church of the East.

Meanwhile it was only in the West that the influence of Origen was really deeply shaken by these endeavours. Jerome persuaded the Western Church that Origen was the father of Pelagianism; Vincentius of Lerinum held him up as an example along with Apollinaris and other heretics; Leo I. considered him a heretic, and Gelasius insisted that Jerome's criticism should be maintained in dealing with his works. [613] Orthodoxy held its ground unshaken as regards all the points of doctrine touching on the dogmas of the Trinity and Incarnation, which in the West were hardly ever subjects of controversy. Jerome now became the standard theologian and exegete. Everything ancient and distinctive, even where it did not lie in the direction of Origenism, disappeared more and more in the West. The Western Church became the Church of Jerome; but it became also--to its lasting benefit--the Church of Augustine (see Vol. V.).

It was different in the East. The transformation of the controversy about Origen into a conflict between two great Patriarchs, in which Origen was soon lost sight of, and the rehabilitation, belated indeed, of Chrysostom, favoured the impugned reputation of the great theologian. But even apart from this, his influence was too deeply rooted to be upset by a single bishop, no matter how powerful. His individuality represented the Hellenike paideia, with which men would not dispense. They were willing to recognise the dogma of the Church, i.e., the doctrines of the Trinity and Incarnation; but they sought besides freedom to interest themselves in (theological) science. The Church History of Socrates shows the undiminished influence of Origen--see above Vol. III., p. 146 and elsewhere; even before Socrates, the celebrated Evagrius of Pontus had sturdily defended him, and Sozomen himself, monkish and narrow as he was, was no opponent of Origen. The outbreak of the Nestorian and Monophysite controversies as to the nature of the Incarnation soon thrust everything else into the background, and procured for Origen's cause a temporary peace.

It is fitting that we should here take a glance at the Patriarchate of Antioch and its neighbouring territories. The circumstances there were wholly peculiar. The East swarmed with old and new sects. All sorts betook themselves thither, and,. beside the official Christianity only to be met with in Greek cities, there existed an assortment of the most varied Christian communions. Even in the fifth century the Bishops had to face conflicts there which had almost died out in Rome, Byzantium, and Alexandria, as early as the third century. Therefore the Bishops living in or sprung from that quarter still possessed the lofty conviction that they were constantly fighting the battles of the Lord, and hastening from victory to victory. Nestorius, Theodoret, and others plume themselves in their correspondence with their Western brethren on their merits as antagonists of heretics; [614] even Chrysostom was their inexorable enemy. As a matter of fact, the continuance of these conflicts was of vast consequence to the whole Church. Gnosticism and Manicheism dogged the steps of the Eastern Bishops, and compelled them to adhere strictly to the ancient regula fidei with its antignostic impress. They could not, as in Alexandria and Constantinople, confine their interest to the Incarnation. They had to defend the doctrine, point by point, in its whole extent,. and were thus prevented from casting themselves into the arms of one transcendent idea. They were pious after the monkish fashion, like the Egyptians; nay, their Bishops outdid those of Egypt in asceticism; they were not less realistic in what belonged to the Cultus than the rest; they were as much to the front when it was necessary to defend an old doctrine. But their scientific theologians--Palestine stands by itself--were not followers of Origen, and in their fights with heretics they could not use his teaching. They used a more liberal and, again, a more rational, a less flighty, exegesis, and a sober philosophy. Both these were given them by Lucian, and it was, lastly, one and the same school which extended from Lucian to Theodoret, and stretched far beyond the latter into the Christian schools of the Persian kingdom.

The character and significance of this school have been discussed above in various chapters--see especially Vol. III., ch. 3. It sharply contested Origen's hermeneutics, but did not vilify the great man. Its own exegetical and biblical-theological method, with some admirable features, indeed, omitted, and a little of the literal and allegorical added, gradually became, in consequence of its appropriateness and thanks to the influence of Chrysostom, the ruling one. And the use of Aristotelian philosophy in the Antiochene school was an indication for the future. But the ablest of the Antiochenes finally came under censure on account of his Christology, and, over and above his Christology, he was charged with various heresies, especially Pelagianism. In fact, his whole system, and he possessed a system to a greater extent than any other after Origen, was a rational one; it was natural theology without any transcendentalism. He is therefore a source of great difficulty to the Church up to the present time; it declines to go further in condemning him than the fifth Council, indeed it only recognises conditionally the censure of the "chapters". Theodoret's work is without the boldness of Theodore, his anthropology and his doctrine of grace as well as his Christology approximating to the traditional teaching. Among other things, he appended to his compendium of heretical fables a fifth book, "theion dogmaton epitme" (an epitome of divine dogmas), which must be described as the first attempt at a system after Origen, and which apparently exercised great influence on John of Damascus. This "epitome" has a lofty significance. It combines the Trinitarian and Christological dogma with the whole circle of the doctrines connected with the symbol. It reveals an attitude as markedly biblical as it is ecclesiastical and rational. It throughout observes the "just mean". It is almost complete, the Last Supper being omitted, and it especially takes realistic Eschatology once more into account. [615] It has adopted none of the obnoxious doctrines of Origen, and yet he himself is not treated as a heretic.
[616] An actual system this epitome is not; but the consistent sobriety and lucidity in the discussion of details, and the careful biblical proof lend to the whole a stamp of unity. It could not yet indeed give satisfaction, firstly, because of the personality of its author, and, secondly, because there was an entire absence of mysticism and Neoplatonism from his doctrinal conception.

In the second half of the fifth century everyone was occupied with the decree of Chalcedon. Cyril of Alexandria, the Christologian whom bishops and monks had understood best, had to reconquer his whole influence side by side with the creed of Chalcedon. The only two great theologians whom the Eastern Church has possessed--Origen and Theodore, the former a follower of Plato, the latter of Aristotle, both biblicists though in very different ways,--were discredited, but not condemned. It was on the soil of Palestine, and among the monks there, that admiration for Origen came into collision with that for Theodore. We are well informed as to the living spiritual movements in the cloisters of Palestine at the beginning of the sixth century. Origenism experienced a regular renaissance, although it had never died out.
[617] Its "peculiar doctrines", which had sprung from rational mysticism, were in particular taken up again, or at least declared to be arguable. The Cappadocians were appealed to in support of their validity. Origenism was defended under very different shades. There was an extreme right, and even pillars of orthodoxy were found on this side, [618] and there was a left, which surpassed even Origen in daring. He led some of his admirers over to the Areopagite and the Neo-Platonists. The works of the Unknown were brought out, studied, and, as it appears, edited. Some went the length of undisguised Pantheism, like Stephen bar Sudaili, or the author of the book of Hierotheus, "On the hidden mysteries of the Deity." [619] No Gnostic of the second century had erected a nihilistic philosophy on the ground of Christianity so boldly as this writer. [620]

But the admirers of Origen met with opponents in Palestine, not only among the dull herd of monks and the traditionalists, but also among the adherents of the sober science and Christology of Theodore of Mopsuestia. And, in addition, there was rising up a new power, Aristotelian scholasticism, which took possession of the monophysite as well as the orthodox dogma, but only concluded a firm alliance with the latter, through Leontius, the great opponent of Nestorianism and of Theodore--see above, p. 232 f. The Antiochene school was smitten with its own weapons. The great dogmas of the Church, hallowed by age, seemed to receive their sanction from the re-invigorated rated Aristotelianism, because they were peculiarly adapted for dialectical treatment. Thus the age of Justinian shows the Church of the East in a state of the liveliest spiritual agitation. All the great powers of the past, Neoplatonist and Aristotelianism, Origen and Theodore, were again living forces; a new combination was drawing near, and all efforts to stifle by conciliar decrees the living spirit in the Church seemed to have been vain. But the movements were but limited in extent and energy; the "new combination" was in truth the death of real science--a thinking which started in the middle of its subject, and for which that which was alone worth reflection was held to be beyond the range of discussion. Trifling monks, who excommunicated and denounced each other, talked big; and there sat at Constantinople an emperor who, himself a theologian, thirsted for the fame of creating a uniform science as well as a uniform belief. The dispute of the Palestinian monks and the scholasticism of a theologian like Leontius gave him his chance. The Emperor did not need to publish an edict requiring the followers of Origen and Theodore to annihilate one another; they took care of that for themselves. The spectacle of the two "sciences", of Origen and the Antiochenes, tearing each other to pieces, in the age of Justinian, has something tragi-comical about it, recalling the tale of the two lions. The fifth Council confirmed this, after the Emperor had himself, in his epistle to Mennas, declared, and Vigilius--with other Patriarchs--had repeated, the condemnation of Origen. The fifteen anathemas against Origen, [621] on which his condemnation at the Council was based, contained the following points. (1) The preexistence of souls and Apokatastasis; (2) the doctrine of the upper world of spirits, their original equality, and their fall; (3) the view that sun, moon, and stars belonged to this world of spirits, and had also fallen; (4) the doctrine that the differences in the bodies of the spirits was a consequence of this fall; (5) the opinion that the higher spirits become lower ones, or men, and vice versâ; (6) Origen's doctrine of creation, and that it was not accomplished by the Trinity; (7) the Christology which taught that Christ became for all grades of spirits--each in its own form--that which he had become for men through the Incarnation, so that he assumed different bodies and received different names; (8) the contention that the Logos was only to be called Christ by a misuse of language (katachristikos), that accordingly a distinction was to be drawn between them; (9) the opinion that not the Logos, but a creaturely mind (nous) which he had assumed became man; (10) the assertion of the spherical and ethereal form of the resurrection-body, and of the annihilation of the material body; (11) the interpreting of the judgment to mean this annihilation, and the view that at the end of the world there would only exist non-material nature (spirit); (12) the view that the Logos united with every man and spirit as he had done with the vouc he had assumed: heresy of the Isochristians who appealed to Origen, see, besides, Methodius; (13) the assertion of the similarity of the nous, called Christ, to all other rational beings; (14) the view of the ultimate cessation of all plurality of persons and of multiplicity of knowledge (gnosis), the doctrine of reversion to unity and of apokatastasis; (15) the view of the identity of the pretemporal with the final life of spirits.

Since the "Three Chapters" were condemned at the same time, Origen and Theodore were both got rid of. [622] The latter found more energetic defenders than the former; but the majority of his admirers held aloof. The fact that the Augustinian West took up his cause best shows that we must not over-value this championship. The condemnation of the "peculiar doctrines" of Origenism meant much more. Henceforth buoys were laid down, which marked off the Neo-platonic channel in which men moved under the guidance of the "apostolic" Dionysius. Origen's doctrines of the consummation, and of spirits and matter might no longer be maintained. The judgment was restored to its place, and got back even its literal meaning. The mysticism of the Cultus was carried continually further; it received a new impetus; but it adhered much more closely to tradition. The anti-gnostic regula fidei was finally restored, and the great cultus-mystic of the seventh century not only respected it, but worked within its lines. Maximus Confessor held the same relation to the Areopagite, as did the Cappadocians to Origen, and Theodoret to Theodore. [623] But he was not only a mystic; he was also a scholastic and dialectician. There were no longer any theologians who reflected independently "de principiis." God, the world, freedom, Christ, and Scripture were no longer the first principles, but, instead, the fixed doctrines regarding them drawn from tradition. Science took for granted the foundations guarded by the Church, and passing to the upper story went on building there. A latent free thought, indeed, still remained. If everything was symbolical and figurative, then, no matter how closely the spiritual might be combined with the material, the idea could not perish that the theologian who was in a position to grasp the subject matter did not require figures. While mysticism and scholasticism might not shrink from a figurative philosophy in the most daring sense of the term, they could not stifle the view that took every sort of figure and all history as a covering, nor could they blame the self-criticism of the Christian who was ashamed of being confined in this body. [624]

For learning (mathesis) the Cappadocians (the two Gregorys, next to them Athanasius and Cyril) were regarded as the principal authorities; for mystagogy (mustagogia), the Areopagite and Maximus; for philosophy, Aristotle; and for homiletics (homilia), Chrysostom. The man, however, who embraced all that, who had transferred the scholastic dialectic method, which had been brought by Leontius to bear on the dogma of the Incarnation, to the whole sphere of the "divine dogma" as that had been fixed by Theodoret, was John of Damascus. Through him the Greek Church gained the orthodox system, but not the Greek Church alone. John's work was no less important to the West. [625] "He was the cope-stone of antiquity and the transition to a new age, because his writings, translated into Latin, became confessedly a foundation of the mediæval theology of the West." He was above all a scholastic. To him each difficulty was but an incitement to split up notions artificially, and to find a new one to which nothing in the world corresponds except that very difficulty which the new notion was meant to remove. John even put the fundamental question of mediæval science, that as to nominalism and realism; and he solved it by a modified Aristotelianism. All doctrines were in his view given already; he took them from findings of the Councils and the works of recognised Fathers. He held it to be the task of science to edit them. In this way the two chief dogmas were introduced into the circle of the doctrines of the old antignostically interpreted Symbol. A very modest use was made of the allegorical explanation of Holy Scripture. The letter ruled wholesale, at any rate much more thoroughly than in the case of the Cappadocians. In consequence of this, natural theology was shut out from sight; it was hedged round by extremely realistic Bible narratives confidingly accepted. [626] But the most serious fact was that the close connection which in Athanasius, Apollinaris, and Cyril of Alexandria had united the Trinity and Incarnation, or dogma in general, with the thought of salvation, was completely loosened. This process had begun with the Council of Chalcedon, and John had a mass of dogmas which it was necessary to believe; but they had ceased to be clearly subordinate to a uniform conception of their purpose. The object which dogma once served as the means remained; but the means had changed. Instead of dogma, we have the Cultus, the mysteries, into which Book IV. enters (IV. 17-25 are to be regarded as appendices). In consequence of this the system is destitute of inner vital unity. [627] It is really not an account of faith, but of its presuppositions, and its unity depends on the form of treatment, the high antiquity of its doctrine, and Holy Scripture. The dogmas had become the sacred inheritance from the classic antiquity of the Church, but they had, as it were, fallen to the ground. The worship of images, mysticism, and scholasticism ruled the Church. The two latter bore much fair fruit in after times; for the spirit which strives towards God cannot be stifled by anything, and is capable even of constructing a restricted science. But the history of dogma came to an end in the Greek Church a thousand years ago, and its reanimation cannot easily be conceived. A reformation could only set in in the cultus. The adoption of a few Catholic or Protestant theologumena in later catechisms and books of doctrine has hitherto been without effect, and will in the future hardly obtain any.

Independent theology had been extinguished in the churches of the East; but alongside these churches there arose all the more energetically, from the seventh century, the sects, old enemies in new forms, Marcionites (as Paulicians) and Manichæans, and in addition many other curious bodies, the necessary products of religious movements among tribes falling into barbarism, and but little trained by the Church. On the shaping of the dogmas of the Church these sects exerted not the slightest influence; and for that very reason they do not belong to the history of dogma. [628]

Again, this history has nothing to say about the scientific life of the Byzantine Church, or the many theories and disputes which arose out of it, and, on the other hand, from mystical speculations; for all that had little or no effect on dogma. No doubt an isolated theological question was decided at this or that Synod; or individual theologians elaborated in a praise-worthy fashion theological conceptions, as e.g., in reference to the crucifixion of Christ, atonement, and substitution; no doubt another rather important dispute--the Hesychastic controversy--agitated the Church in the fourteenth century; but dogma, and to some extent the Church itself, remained ultimately unaffected. For centuries the intellectual work of the Church consisted in the development of Church legislation, and its theologians either wrote on exegesis, history, and biography, following traditional patterns, or composed ascetic books.

Finally, to the history of dogma belongs neither the development of the schism with the West, nor the silent process, in which the Eastern Church has taken over, since the thirteenth and fourteenth centuries, a great deal from the ecclesiastically more vigorous West. Apart from the "filioque" discussed above, the development of the schism was not determined by dogmatic factors, and the silent process [629] which lasted up to the end of the seventeenth century, and to which the Church owes, e.g., the settling of its Canon of the Bible, the doctrine of the seven sacraments, a kind of doctrine of transubstantiation, a more certain doctrine of purgatory, development of the doctrines of sin and grace, a more sharply defined theory and practice of the sacrament of penance etc., has come to an end at a time when we have accurate knowledge, and will perhaps never be fully explained. The only definite dogmatic interests shown in it are anti-protestant. __________________________________________________________________

[601] Theognostus, Origen's disciple, made a new attempt at constructing a system, see Vol. III., p. 96.

[602] Besides him the earliest opponents--after Demetrius--were Peter of Alexandria and Eustathius of Antioch. Pamphilus and Eusebius wrote against Origen's enemies.

[603] See the details in Vol. III., pp. 121-162.
[604] On Arians and orthodox, see Chap. I.

[605] The reservations are, certainly, not unimportant. If Gregory also shared Origen's starting-point, viz., the antithesis of the spiritually divine and the sensuous, yet he had a more distinct grasp of the notion of creation, and attempted to understand the sensuous as a necessary side of human nature. Finally, however, he also regards the whole development explored by Christian theology as a cosmical process; only the process does not appear so manifest as in Origen, who besides had also, judging from Clement of Alex., introduced ideas alien to it.

[606] Everything in the "Great Catechism" is rational. The author begins by expounding the doctrine of the Trinity as the just mean between Jewish monotheism and heathen polytheism. He also shows that it occurs in the Old Testament (c. 1-4). Then follows the account of the doctrine of the Incarnation (c. 5-32), which forms the subject proper of the Catechism. It is treated from the most varied sides; the reason, nature, and result of the incarnation are discussed. It is proved from the essential attributes of God as well as the state of men; and it is shown that on the one hand it corresponds to the goodness, justice, wisdom, and power of God, and on the other presupposes the condition of evil, death, and freedom in man. Christ became man for all, but he is the physician only for the virtuous. The old question why he appeared so late is also (c. 29) discussed. The conclusion is taken up with expositions of Baptism, the Last Supper, and faith, which constitute the new birth, i.e., virtuous life (c. 33-40). Origen's conceptions, though grouped round a new centre in that of Athanasius, run through the whole; this is still more conspicuous in some of the other writings by the same author.

[607] The Cappadocians were always held to be the foremost among theologians. Thus Theodore of Studion says (Antirrhet II. adv. Iconom., p. 123, edit. Sirmond.): kai de akousometha ton koruphaiotaton pateron, Gregoriou men tou theologou . . . Basileiou de tou megalou, and of the former (Iamb. 67, p. 766): Bronthon ta theia te boe ton dogmaton, Echesas ontos ten hupouranion, makar; Kai pasas aprix moranas tas haireseis, Ton kosmon esterixas en tois sois logois. From the sixth century Gregory of Nyssa put his admirers in a precarious position by his manifestly heterodox doctrines. They were hushed up; yet their author is not placed by the Greeks of to-day on quite the same high level as Basilius and Gregory of Nazianzus.

[608] Nothing is more instructive here than the study of the noble Synesius. Thousands must have held the same views as he at the transition from the fourth to the fifth century; but few possessed the honesty of this Bishop or the clearness of his mind; see above all his letter to his brother Euoptius, when confronted by the question whether he should or should not accept the bishopric offered him. He was then still a Neoplatonist, and, though he afterwards modified his views to some extent, he never ceased to be one. But he openly declared that while he would not give up science, he would accept outwardly the mythical wrapping (ta d' exo philomuthon), since the people did not endure the clear light.--Even at the end of the fourth century, Church Fathers found it necessary to oppose the idea first broached by Celsus, that Christ had borrowed from Plato.

[609] Steitz, Jahrhb. XI., p. 195.

[610] On the system of Dionysius, see Steitz l.c., pp. 197-229. The fundamental thought of Dionysius is the absolute transcendence of God; but God is to him, at the same time, absolute causality; as causality he still stands outside of the world (the many), but yet the forces emanating from him can on the other hand be regarded as a self-reduplication (pollaplasiazesthai). Thus the attempt was made to combine the thought of the transcendence of the One with Pantheism. This One is force and movement in virtue of the eros (agape) dwelling in it, and thus it issues from itself in order to return to itself. This emanation, however, is identical with the fixing of proorismoi and paradeigmata; i.e., the finite conceived as pure forms exists from eternity in God himself, nay, treated and conceived as one, it is himself. In him and belonging to him the forces are always immaterial, undivided, identical. From the standpoint of God, accordingly, the whole process of the world is simply pure self-movement; but viewed from beneath it is one of unfolding, division, and descent, and again of ascent, unification, and return to the One. We must always maintain both, rest and movement, transcendence and immanence, unity and multiplicity. To this correspond the kataphatic and the apophatic theologies. The former descends from God to things in order from the effects to draw conclusions as to the absolute, inexhaustible, nature of the One. The latter rises from things to God, in order to deny regarding him all that may be conceived, and to find him exalted above the antithesis of error and truth, of not-being and being. The latter is to Dionysius the more appropriate, but the two methods ought not to contradict each other; for the Deity is placed even above the antithesis formed by the statements of the apophatic and kataphatic theology. In his fifth Epistle, Dionysius says (I., p. 594, ed. Corder): ho theios gnophos esti to aprositon phos--how often since that has been repeated by mystics!--en ho katoikein ho Theos legetai; kai aorato ge onti dia ten huperechousan phanoteta kai aprosito to auto dia ten uperbolen tes huperousiou photochusias, en touto gignetai pas ho Theon gnonai kai idein axioumenos auto to me horan mede ginoskein, alethos en to huper horasin kai gnosin gignomenos. The thought of God's transcendence was the decisive point. To the unmoved mover every spirit, nay, everything in its own way strives to rise. "A nameless longing passes through all the veins of nature;" God himself comes not nearer but men can force themselves up to him. Evil consists in being separated from hum; it is a pure negation; it does not exist in relation to God for it is a negative in the sphere of the many, which yet in view of God constitute a non-material unity: it is the unnatural, that which does not correspond to the nature of the various beings and things, each taken in its distinctive character. In so far as these are, they are good; but in so far as they are not what they ought to be, they contain evil in themselves. It remains obscure, however, how they cannot he what they ought. Is it due to the multiplication in itself, or to an unknown hindrance? In any case the good is union with God. At this point begins the most characteristic work of Dionysius, its mystical and scholastic feature. This union, like everything else, has its stages; it is consummated by purification, illumination, and perfecting. As the sun dispels darkness, then fills everything with light, and brings it to perfection, so also does the Deity. And everything in the Cosmos contributes to this process; it is the object and agent of redemption; it is a universe of symbols which lead to God, but which cannot be entirely transcended in this world; for we only see through a mirror in a dark saying. The process itself is no pure process of thought; thinking is only its accompaniment; it is a process of the action of being upon being; therefore the symbol and the rite which offer themselves to the feeling of the soul that is passive and yields itself up to them. Accordingly we have, at the close, the passive intuition, in which man no longer participates in anything external, is no longer conscious of anything positive, but negativing all things, loses himself in the inscrutable. Yet there is no negation from which it would not be necessary to separate the Deity by a huper; the imagination must cast anchor before the portals of the inscrutable and incomprehensible. The purifying, illuminating, and perfecting rites are imparted to men by the heavenly and ecclesiastical hierarchies. But between these and the Deity Dionysius has placed the Church doctrines of the Trinity and the Incarnation. The former has been outwardly treated orthodoxly on the whole, yet in such a way that it after all merely assumes the form of a Trinity in revelation i i.e., the persons are regarded as the first stages in the multiplication of the Deity which is continued in the heavenly hierarchy; however, this way of looking at the matter is disguised from view. As regards the Incarnation, the system has naturally no room for it; for regard for the transcendence of the Deity prevents it from recognising any incarnation, and in consequence of his immanence the whole process of the Cosmos itself is the materialising and manifestation of the Deity in the world. Yet the Incarnation is maintained; but, since this was impossible, it is not made the central point, but serves as the foundation of various speculations, and the illustration of valuable thoughts. The result of the Incarnation in Jesus is conceived as a raising of human nature to its highest power, and not properly as a fusion of two natures (yet we have the expression: kaine theandrike energeia); for even in the manifestation of Jesus the Deity remains concealed and incomprehensible. Like all symbols and phenomena the Incarnation is in a certain sense a disguising of the Deity. With Jesus Dionysius also connects a few realistic Church doctrines as to redemption, victory over the demons, and theogenesia; but the Incarnation really is the representation of God's unfolding of himself in general. As regards the actual redemption of individuals the main stress is placed in this system on the two hierarchies and the mysteries. These hierarchies are genuinely Neo-platonic. The heavenly was formed by the graded choirs of angels (Triads, see Vol. III., Chap.
4) which themselves consecrated severally by the higher, consecrate severally the lower; the historical Christ even had his place among them. The ecclesiastical hierarchy consisted of the bishops, priests, and deacons; and the means which acted from beneath upwards were the six mysteries (see Chap. IV.). In the work on the ecclesiastical hierarchy these mysteries are minutely explained. Every openly heterodox opinion is, as generally, once more avoided. "The Areopagite has given the Church an exposition of all the mystic rites, such as it had not possessed till then, in which every act of the cultus has its peculiar, deeper reference and secret meaning. His exposition attaches itself in form to Christian dogma, and could therefore serve as a pattern to the Church theologians of the following centuries. As regards the matter, indeed, the case is different; for the Christian dogmas themselves merely appear as the dress of Neo-platonic ideas, to which the inflexible form offers a stubborn resistance."

[611] H. 64 c. 73; Su, Origene, apo tes Hellenikes paideias tuphlotheis ton noun exemesas ton ion tois peitheisi soi, kai gegonas autois eis broma deleteriou, di' hon autos hedikesai adikesas tous pleious.

[612] For a parallel to this characterisation compare Luther, Vom Papstthum zu Rom wider den hochberühmten Romanisten zu Leipzig (Weimarer Ausgabe, Vol. VI. 304): Lieber Romanist, wer hat daran gezweiffelt, dass das alt Gesetz and seine Figuren mussen ym Neuen erfullet werden? man durfft deiner Meisterschaft hirynnen nichts Aber hie soltestu dich lassen sehen and beweysen deine hohe Kunst, das die selb Erfulling durch Petrum odder denn Bapst gescheh: Da schweygestu wie eiu Stock, da zu reden ist, and schwetzist da nit not zu redenn ist. Hastu dein logica nit bass gelernet? Du probirst die minores, die niemant anficht, and nympst fur gewiss die minores, die ydermann anficht, and schleussist was Du wilt.

[613] The so-called decree of Gelasius, which obtained a far-reaching importance in the West is also otherwise important from the condemnation it passed on the whole of earlier Christian literature. The orthodox Church was determined to vilify and then to bury its own past in order to maintain undisputed the fiction that it had always remained the same.

[614] The later antignostic writings and compendiums, those of Ephraem, Epiphanies, Theodoret, Esnik, etc., are all, in so far as they are not mere extracts from. older works, from the East. Mohammedans, besides the later Nestorian and Jacobite scholars, confessedly turned their attention to the Christian sects still existing in the East, to one of which Islam owes the best of its teaching. Theodoret is full of self-praise over his actions, and sports them over and over again to prop up his imperilled orthodoxy. In Ep. 81 (IV., p. 1141, ed. Schulze) he writes: komas okto tes Markionos kai tas perix keimenas, asmenas pros ten aletheian ephodegesa; allen komen Eunomianon--we see that the sects are tabulated according to their origin--pepleromenen kai allen Areianon to photi tes theognosias prosegagon. kai dia ten theian charin oude hen par' hemin hairetikon hupeleiphthe zizanion. Ep. 145 (IV., p.
1246) he tells how he fought steadily against Greeks, Jews, Arians, Eunomians, Apollinarians, and Marcionites ibid, p. 1252: pleious e murious ton tou Markionos peisas prosegagon to panagio baptismati. In Hæret. fab. I. 20 he records that he had confiscated more than 200 copies of the Diatessaron.

[615] Theodoret discusses (1) the First Principle and the Father, (2) the Son, (3) the Holy Spirit and the divine names, (4-9) creation, matter, ions, angels, demons, and man, (10) providence, (11-15) the Incarnation, and that in general as well as in reference to separate points of doctrine, e.g., the assumption of a real body of a soul, and generally of the complete human nature, and the resuscitation of this nature, (16) the identity of the just and beneficent God, (17) God is the author of both Testaments, (18) Baptism, (19) the resurrection, (20) the judgment, (21) the promises, (22) the second advent of Christ, (23) Antichrist, (24) virginity, (25) marriage, (26) second marriage, (27-29) fornication, penitence and continence.

[616] Theodoret has not introduced him into his catalogue of heretics.

[617] Walch l.c., p. 618 ff.; Möller in the R.-Encykl. XI., p. 512 f.; Loofs, Leontius, p. 274 ff.; Bigg, l.c.

[618] Leontius, as Loofs has shown.

[619] See the analysis of this extraordinarily interesting work, not yet printed, in Frothingham's Stephen bar Sudaili, 1886, p. 92 f.; the writer ably calls attention also to the connection with the renaissance of Origenism.

[620] Frothingham rightly says, p. 49 f.: "His system was openly pantheistic, or, to speak more philosophically, Pan-nihilistic; for, according to him, all nature even to the lowest forms of animal creation, being simply an emanation from the Divinity-Chaos, finally returns to it; and, when the consummation has taken place, God himself passes away and everything is swallowed up in the indefinite chaos, which he conceives to be the first principle and the end of being and which admits of no distinction." The contents of the five books are according to Fr. as follows: I.--On God, the Universal Essence and distinct existences. II.--The various species of motion, the ascent of the mind towards God, during which it must endure the sufferings of Christ. III.--The resurrection of the mind, the vicissitudes of its conflict with the powers of evil, and its final identification with Christ. IV.--The mind becomes one, first with Christ, then with the Spirit and the Father, and finally becomes absorbed. V.--All nature becomes confounded with the Father; all distinct existence and God himself passes away; Essence alone remains.

[621] Compare with this the ten anathemas in the epistle to Mennas and the Vitæ Sabæ, Euthymii and Cyriaci, Loofs l.c., p, 290 f.

[622] The religious policy of Justinian and the fifth Council had accordingly the same significance for the (orthodox) East as the so-called Gelasian decree for the West. In the former as in the latter history was extinguished and theology fettered.

[623] See on him the Art. of Wagenmann in the R.-Encykl. and Steitz XI., p. 209; on the Cultus-mystics Sophronius of Jerusalem and Germanus of Constantinople, see Steitz XI., pp. 238 f. and 246 f.

[624] The saying is due to Porphyry who has used it of Plotinus (Vita I.): Plotinos ho philosophos eokei men aischunomeno hoti en somati eie.

[625] See Bach, Dogmengesch. des Mittelalters I., p. 49 ff. Bach begins with good reason, pp. 6-49, with Dionysius and Maximus.

[626] Yet the rational method was by no means given up; on the contrary, it was retained; see, e.g., the rational arguments for the Trinity, I. 6, 7.

[627] The plan of the work is as follows: Book I. discusses the Deity, the Trinity and the attributes of God; Book II. the creation, angels, paradise, and man, giving an elaborate psychology; Book III. the Incarnation, the two natures, and Christology--see above, Chap. 3, conclusion; Book IV. continues the Christology up to Chap. 8 and then discusses--very characteristically--baptism, including the muron, faith, the sign of the cross and faith, adoration towards the East, the mysteries (the Eucharists), Mary the mother of God and the genealogy of Christ, the veneration of the saints and their relics, pictures and, only then, Scripture. To the chapter on Scripture a series of chapters are appended containing hermeneutical rules for the exposition of Scripture, dealing with the statements regarding Christ--where we have a precise distinction made between the tropoi of the hypostatic union--those concerning God in his relation to evil, the apparent existence of two principles, the law of God, and the law of sin and the Sabbath. The conclusion consists of chapters on virginity, circumcision--the position of these headings is reversed--on Anti-Christ and the resurrection.

[628] Besides the old researches of Engelhardt (1827), Gieseler (1829, 1846, 1849), see now Döllinger, Beitr. z. Sectengesch. des Mittelalters (1890) and Karapet Ter Mkrttschian, Die Paulikianer (1893).

[629] Compare as to this Kattenbusch, Vergleichende Confessionskunde I. passim. The general intellectual life in Eastern Rome is best discussed in the excellent work of Krumbacher, Gesch. d. Byzant. Litteratur, München, 1891. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis
[1]3:3 [2]3:21
Deuteronomy
[3]6:4 [4]32:39
Judges
[5]4 [6]5 [7]11
Esther
[8]13:8
Psalms

[9]2:7 [10]2:7 [11]35:10 [12]45:2 [13]45:2 [14]45:8 [15]87:5 [16]102:28 [17]110:3 [18]110:3 [19]145:13

Proverbs

[20]8 [21]8:22 [22]8:22-23 [23]8:30 [24]8:30

Isaiah
[25]40:28 [26]53:8
Lamentations
[27]4:20
Malachi
[28]3:6
Matthew

[29]3:14 [30]3:17 [31]3:17 [32]4:4 [33]6:25 [34]10:29
[35]11:27 [36]12:28 [37]12:31 [38]16:17 [39]17:5 [40]19:6
[41]26:39 [42]26:39 [43]26:41 [44]27:46 [45]27:46 [46]28:18
[47]28:19 [48]28:19

Mark
[49]13:32
Luke
[50]1:31 [51]2:52 [52]28:19
John

[53]1:1 [54]1:1 [55]1:1-3 [56]1:3 [57]1:8 [58]1:13
[59]1:18 [60]1:18 [61]3:13 [62]5 [63]10:15 [64]10:30
[65]10:30 [66]10:30 [67]11:34 [68]12:27 [69]12:28 [70]12:30
[71]13:21 [72]14:8-9 [73]14:9-10 [74]14:10 [75]14:28
[76]14:28 [77]14:28 [78]17:3 [79]19:34

Acts
[80]2:1-47 [81]2:36
Romans

[82]1:3 [83]1:20 [84]8:3 [85]8:32 [86]8:32 [87]9:5

1 Corinthians
[88]1:24 [89]1:24 [90]15:28 [91]15:28
2 Corinthians
[92]5:19
Ephesians
[93]7
Philippians
[94]2:6 [95]2:6
Colossians
[96]1:5 [97]1:15-16 [98]554 [99]572
1 Timothy
[100]3:16
Hebrews

[101]1:2 [102]1:3 [103]1:3 [104]1:4 [105]2:10 [106]3:2 [107]13:8

1 John
[108]4:2-3 [109]5:1 [110]5:20
Revelation

[111]1:4 __________________________________________________________________

Index of Greek Words and Phrases

* Meros: [112]1 * hule: [113]1 * . . . gennesanta huion monogene pro chronon aionon, di' hou kai tous aionas kai ta hola pepoieke . . . ktisma tou Theou teleion . . . thelemati tou Theou pro chronon kai pro aionon ktisthenta, kai to zen kai to einai para tou patros eilephota kai tas doxas sunupostesantos auto tou patros. Ou gar ho pater dous auto panton ten kleronomian esteresen heauton hon agennetos echei en heauto. pege gar esti panton, hoste treis eisin hupostaseis . . . Ho huios achronos gennetheis ouk en pro tou gennethenai oude gar estin aidios e sunaidios e sunagenetos to patri oude hama to patri to einai echei . . . Arche autou estin ho Theos, archei gar autou hos Theos autou kai pro autou hon.: [114]1 * Bronthon ta theia te boe ton dogmaton, Echesas ontos ten hupouranion, makar; Kai pasas aprix moranas tas haireseis, Ton kosmon esterixas en tois sois logois.: [115]1 * Diati oun hoi Areianoi toiauta logizomenoi kai noountes ou sunarithmousin heautous meta ton Hellenon; kai gar kakeinoi, hosper kai outoi, te ktisei latreuousi para ton ktisanta ta panta Theon; alla to men onoma to Hellenikon pheugousi, dia ten ton anoeton apaten, ten de homoian ekeinois dianoian hupokrinontai. kai gar kai to sophon auton, hoper eiothasin legein, ou legomen duo agenneta, phainontai pros apaten ton akeraion legontes; phaskontes gar; "ou legomen duo agenneta," legousi duo Theous kai toutous diaphorous echontas tas phuseis, to men geneten, to de agenetoi. Ei de hoi men Hellenes heni ageneto kai pollois genetois latreuousin. houtoi de heni ageneto kai heni geneto, oud' houto diapherousin Hellenon.:
[116]1 * Dittou ontos tou kat' auton tropou, kai tou men somatos eoikotos kephale he Theos epinoeitai, tou de posi paraballomenou, he ton en hemin anthropon homoiopathe tes hemon auton heneken hupedu soterias, genoit' an hemin: [117]1 * Diokometha: [118]1 * Dia tes tou pneumatos energeias to aistheton hudor pros theian tina kai aporreton metastoicheioutai dunamin, hagiazei de loipon tous en hois an genoito: [119]1 * Dio meta tas ekklesias kai oikoi eukterioi to Theo tes proegorias humon (scil. of the angels) eponumoi, ho euarestos xunoris archangelon, ouk en monais tais polesin, alla kai stenopois idia kai oikiais kai agrois hidruthesan, chruso kai arguro e kai elephanti kosmethentes; iasin te hoi anthropoi kai eis ta apotero tes enenkamenes autous choria ta echonta hoion hos prutania epiteugmaton ta eukteria probeblemena, ouk oknountes kai pelagos dialabein en deoi makron . . . hos peirathesomenoi pleionos eunoias men tes peri ten presbeian apo humon, metousias de tes ton philotimoumenon huper tou eu agathon para tou Theou.: [120]1 * Dioskoros eipen; oute sunchusin legomen oute tomen oute tropen. anathema to legonti sunchusin e tropen e anakrasin: [121]1 * Dioskoros panta akathosiotos pratton, nomizon te anotero panton einai, oute tous theious tupous oute tas megistas apophaseis sunechoresen ekbibasthenai, heautou ten choran mallon e ton kratounton einai legon: [122]1 * Delon oun hos eudokia legein ginesthai ten enoikesin prosekei, eudokia de legetai he ariste kai kalliste thelesis tou Theou hen an poiesetai arestheis tois anakeisthai auto espoudakosin apo tou eu kai kala dokein auto peri auton . . . apeiros men gar on ho Theos kai aperigraphos ten phusin parestin tois pasin; te de eudokia ton men estin makran, ton de engus: [123]1 * Ei gar pneuma ho pater, pneuma kai ho huios, pneuma kai to hagion pneuma, ou noeitai pater ho huios; huphesteke de kai to pneuma, ho ou noeitai huios, ho kai ouk esti . . . Tas idiotetas prosopon huphestoton hupostaseis onomazousin hoi anatolikoi, ouchi tas treis hupostaseis treis archas e treis theous legontes . . . Homologousi gar mian einai theoteta . . . homos ta prosopa en tais idiotesi ton hupostaseon eusebos gnorizousi, ton patera en te patrike authentia huphestota noountes, kai ton huiou meros onta tou patros, alla katharos ek patros teleion ek teleiou gegennemenon kai huphestota homologountes, kai to pneuma to hagion, ho he theia graphe parakleton onomazei, ek patros di' huiou huphestota gnorizontes . . . Oukoun en pneumati hagio huion axios nooumen, en huio de monogenei patera eusebos kai axios doxazomen: [124]1 * Ei duo aitiai en te thearchike kai huperousio triadi kathoratai, pou to tes monarchias poluumneton kai theoprepes kratos: [125]1 * Ei to; Hek gastros, kai to; Ek patros exelthon kai heko, hos meros tou homoousiou kai hos probole hupo tinon noeitai, sunthetos estai ho pater kai diairetos kai treptos kai soma . . . kai ta akoloutha somati paschon ho asomatos Theos.: [126]1 * Ei anthropo teleio sunephthe Theos teleios, duo an esan, heis men phusei huios Theou, heis de thetos: [127]1 * Eirene he Athenaia autokrateira Rhomaion: [128]1 * Hei kai heteron estin hos gennema ho huios, alla tauton estin hos Theos; kai hen eisin autos kai ho pater te idioteti kai oikeioteti tes phuseos kai te tautoteti tes mias theotetos: [129]1 * Theou thelesei ho huios helikos kai hosos estin, ex hote kai aph' hou kai apo tote ek tou Theou hupeste, ischuros Theos on: [130]1 * Theon teleion ek Theou teleiou: [131]1 * Theon alethinon ek Theou alethinou, gennethenta, ou poiethenta, di' hou ta panta egeneto : [132]1 * Theon ek Theou: [133]1 * Theos deuteros: [134]1 * Theos logos: [135]1 [136]2 * Theos xenos kai agraphos: [137]1 * Theos pantokrator: [138]1 * Theos sarkotheis di' hemas: [139]1 * Theos staurotheis: [140]1 * Theon: [141]1 * Theos: [142]1 * Theos homoousios: [143]1 * Theotes, ousia, hupostasis, idiotes tes ousias, oikeiotes tes ousias (hupostaseos): [144]1 * Koinon to me gegonenai kai he theotes. Idion de patros men he agennesia, huiou de he gennesis, pneumatos de he ekpempsis: [145]1 * Luxanontos en helikia tou somatos, sunepedidoto en auto kai e tos theotetos phanerosis . . . to anthropinon proekopten, huperanabainon kat' oligon ten anthropinen phusin kai theopoioumenon kai organon tes sophias pros ten energeian tes theotetos kai ten eklampsin autes genomenon: [146]1 * Logos sarx egeneto--entautha to "egeneto" oudamos heteros legesthai dunamenon heurekamen e kata to dokein . . . to dokein ou kata to me eilephenai sarka alethe, alla kata to me gegenesthai: hotan men gar "elaben" lege ou kata to dokein alla kata to alethes legei; hotan de "egeneto", tote kata to dokein; ou gar metepoiethe eis sarka:
[147]1 * Mia ousia (mia theotes) en trisin hupostasesin: [148]1 * Nekuia: [149]1 * Oti heis ho Christos: [150]1 * Ou sozetai to anthropinon genos di' analepseos nou kai holou anthropou, alla dia proslepseos sarkos: [151]1 * Oudemia diairesis tou logou kai tes sarkos autou en theiais pheretai graphais; all' esti mia phusis, mia hupostasis, mia energeia: [152]1 * Ouden estin ek tes ousias tou Theou, panta de boulemati autou genomena: [153]1 * Ouk ara katabas ebeltiothe alla mallon ebeltiosen autos ta deomena beltioseos; kai ei tou beltiosai charin katabebeken, ouk ara misthon esche to legesthai, huios kai Theos, alla mallon autos huiopoiesen hemas to patri kai etheopoiese tous anthropous genomenos autos anthropos. Ouk ara anthropos on husteron gegone Theos, alla Theos on husteron gegonen anthropos, hina mallon hemas theopoiese: [154]1 * Ouk esti tupos ho artos kai ho oinos tou somatos kai haimatos Christou; me genoito, all' auto to soma tou kuriou tetheomenon:
[155]1 * Ouk esti phusis anupostatos: [156]1 * Oukoun dia tes pros philippesious epistoles edidaxen hemas pos he hupostasis tou huiou homoia esti te hupostasei tou patros; pneuma gar ek patros. Kai kata men ten tou pneumatos ennoian: [157]1 * Ousia: [158]1 * Para tou huiou: [159]1 * Pisteuomen eis hena Theon patera pantokratora, panton horaton te kai aoraton poieten, kai eis hena kurion Iesoun Christon, ton huion tou Theou, gennethenta ek tou patros monogene--tout' estin ek tes ousias tou patros--Theon ek Theou, phos ek photos, Theon alethinon ek Theou alethinou, gennethenta ou poiethenta--homoousion to patri--di' hou ta panta egeneto, ta de en to ourano kai ta en te ge, ton di' hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta, enanthropesanta, pathonta, kai anastanta te trite hemera, anelthonta eis [tous]ouranous, erchomenon krinai zontas kai nekrous, kai eis to hagion pneuma:
[160]1 * Pisteuomen eis hena Theon patera pantokratora, ton ton hapanton horaton te kai aoraton poieten, kai eis hena kurion Iesoun Christon, ton tou Theou logon, Theon ek Theou, phos ek photos, zoen ek zoes, huion monogene, prototokon pases ktiseos, pro panton ton aionon ek tou patros gegennemenon, di' hou kai egeneto ta panta, ton dia ten hemeteran soterian sarkothenta kai en anthropois politeusamenon kai pathonta kai anastanta te trite hemera kai anelthonta pros ton patera kai hexonta palin en doxe krinai zontas kai nekrous, kai ei en pneuma hagion: [161]1 * Plotinos ho philosophos eokei men aischunomeno hoti en somati eie:
[162]1 * Prin genethe etoi ktisthe etoi horisthe e themeliothe, ouk en, agenetos gar ouk en: [163]1 * Prosopon: [164]1 * Peponthe ti deinon: [165]1 * Pos gar, ei me he monas adiairetos ousa eis triada platunoito, enchorei, auton peri tou pneumatos pote men legein, hoti ek tou patros ekporeuetai, pote de legein, ekeinos ek tou emou lepsetai kai anangelei humin: [166]1 * Pos an periergasaito tis ten tou Theou logou hupostasin, ektos ei me melancholike diathesei lephthei tunchanoi.: [167]1 * Sarkos men kainoteta Christos epidedeiktai kath' homoiosin, tou de phronountos en hemin ten kainoteta dia mimeseos kai homoioseos kai apoches tes hamartias hekastos en heauto epideiknutai: [168]1 * Sulloukianistes: [169]1 * Su, Origene, apo tes Hellenikes paideias tuphlotheis ton noun exemesas ton ion tois peitheisi soi, kai gegonas autois eis broma deleteriou, di' hon autos hedikesai adikesas tous pleious.: [170]1 * Soma estin alethos henomenon theoteti, to ek tes hagias parthenou soma, ouch hoti to analephthen soma ex ouranou katerchetai, all' hoti autos ho artos kai oinos metapoiountai eis soma kai haima Theou. ei de ton tropon epizeteis, pos ginetai, arkei soi akousai, hoti dia pneumatos hagiou, hosper kai ex tes hagias theotokou dia pneumatos hagiou heauto kai en heauto ho kurios sarka hupestesato:
[171]1 * Tautes huph' hemon ektetheises tes pisteos oudeis paren antilogias topos, all' autos te protos ho theophilestatos hemon basileus orthotata periechein auten emarturesen. houto te kai heauton phronein sunomologese; kai taute tous pantas sunkatatithesthai, hupographein te tois dogmasi kai sumphonein toutois autois parekeleueto: [172]1 * Tous de legontas; En pote hote en kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai [e ktiston] e trepton e alloioton ton huion tou Theou [toutous] anathematizei he katholike [kai apostolike] ekklesia: [173]1 * Touton hekaston einai kai huparchein pisteuontes, patera alethinos patera, kai huion alethinos huion, pneuma te hagion alethinos pneuma hagion, katha kai ho kurios hemon apostellon eis to kerugma tous heautou mathetas eipe; : [174]1 * Tou Hellenismou lexantos ho tou Areianismou polemos ischuros ekratei: [175]1 * Ten palai gar autou kakonoian ten chrono siopetheisan nun dia touton (by letters) ananeosai boulomenos, schematizetai men hos huper touton graphon; ergo de deiknusin, hos hoti huper heautou spoudazon touto poiei: [176]1 * Ton mentoi Konstantinoupoleos episkopon echein ta presbeia tes times meta ton tes Rhomes episkopon, dia to einai auten nean Rhomen: [177]1 * Tes anthropotetos estin he hupsosis: [178]1 * Christos ouk estin alethinos Theos: [179]1 * Christos treptos: [180]1 * agen[n]eta: [181]1 * agennetoi.: [182]1 * aitiata: [183]1 * hai diaphoroi phuseis kai ta diaphora prosopa hena kai monon henoseos echousi tropon ten kata thelesin sumbasin, ex hes he kata energeian epi ton houtos sumbibasthenton allelois anaphainetai monas: [184]1 * hai eikones kai ta sumbola parastatika onta heteron pragmaton kalos eginonto, mechri me paren he aletheia; parouses de tes aletheias ta tes aletheias dei poiein, ou ta eikonos: [185]1 * aitios homoias autou ousias: [186]1 * auge, aktis, helios: [187]1 * autexousia: [188]1 [189]2 * autexousion: [190]1 * autoi: [191]1 * autou tou huiou metechontes tou Theou metechein legometha, kai touto estin ho elegen ho Petros hina genesthe theias koinonoi phuseos: [192]1 * auten tou huiou theoteta ex arches anthropon einai: [193]1 * autos ho Theos: [194]1 * autos ho logos sarx egeneto, kai en morphe Theou huparchon elabe doulou morphen, ek te tes Marias to kata sarka gegenetai anthropos di' hemas, kai houto teleios kai holokleros to anthropinon genos eleutheroumenon apo tes hamartias en auto kai zoopoioumenon ek ton nekron eisagetai eis ten basileian ton ouranon: [195]1 * haute eikonos phusis mimema einai tou archetupou kai hou legetai:
[196]1 * baptizomen eis triada homoousion: [197]1 * basileus kai hiereus eimi: [198]1 * blepe ten ktisin: [199]1 * beltion oikonomethenai ten aletheian: [200]1 * gennethenta ou poiezenta: [201]1 * gennethenta ek tou patros monogene Theon ek Theou: [202]1 * gennesia: [203]1 [204]2 * gennetoi: [205]1 * gennetos: [206]1 [207]2 [208]3 [209]4 * gennan, gignesthai, ktizein: [210]1 * gnesios gegennemeno: [211]1 * gnorizetai ho huios kai ho pater charakterizetai. To gar apaugasma tes doxes me einai legein sunanairei kai to prototupon phos, hou estin apaugasma . . . to me einai ton tes hupostaseos tou Theou charaktera sunanaireitai kakeinos, ho pantos par autou charakterizomenos: [212]1 * gnesios: [213]1 * gnome: [214]1 * gnorisma: [215]1 * gumnastikos: [216]1 * gumne phone: [217]1 * gegone toinun idia men tou logou ta tes anthropotetos, idia de palin tes anthropotetos ta autou logou: [218]1 * genesis kai poiesis: [219]1 * gennema: [220]1 [221]2 [222]3 * gennema tou patros: [223]1 * deutera ousia: [224]1 * delonoti ton phuseon diakekrimenon; hotan men gar tas phuseis diakrinomen, teleian ten phusin tou Theou logou phamen, kai teleion to prosopon; oude gar aprosopon estin hupostasin eipein; teleian de kai ten tou anthropou phusin kai to prosopon homoios; hotan mentoi epi ten sunapheian apidomen, hen prosopon tote phamen: [225]1 * diamenonta basilea kai Theon eis tous aionas: [226]1 * dia tou huiou: [227]1 [228]2 * dia touto gar hupostaseis hoi anatolikoi legousin, hina tas idiotetas ton prosopon huphestosas kai huparchousas gnorisosin:
[229]1 * dia ti duo phuseis onomazonton auton henescheto e kai epenese ho tes Alexandreias: [230]1 * dia to ton Theon logon sarkothenai kai enanthropesai, kai ex autes tes sullepseos henosai heauto ton ex autes lephthenta naon. Tas de euangelikas kai apostolikas peri tou kuriou phonas ismen tous theologous andras tas men koinopoiountas, hos eph' henos prosopou, tas de diairountas, hos epi duo phuseon: [231]1 * dia to ex amphoin hena kai ton auton einai ton kurion hemon I. ton Chr. Tous de duo huious e duo hupostaseis: [232]1 * dia tes auxeseos tes helikias ten enuparchousan auto sophian eis phanerosin agon: [233]1 * dia: [234]1 * diastema: [235]1 * dio kan patera monon onomazomen, echomen to onomati tou patros sunupakouomenen ten ennoian tou huiou, pater gar huiou pater legetai; kan huion monon onomasomen, echomen ten ennoian tou patros, hoti huios patros legetai: [236]1 * di' eikonos he gnosis tou archetupou ginetai: [237]1 [238]2 * di' hou: [239]1 * di' huiou ten huparxin: [240]1 * di' hemas kai huper hemon touto palin peri autou gegraptai. hosper gar hos anthropos ho Christos apethane kai hupsothe, houtos hos anthropos legtai lambanein hoper eichen aei hos Theos, hina eis hemas phthase kai he toiaute dotheisa charis: [241]1 * di' es ta hola ex ouk onton epoiesen ho pater tou Theou logou, e ex autou tou ontos patros gegennetai: [242]1 * dous to huio kai tes idias aidiotetos ennoian kai gnosin, hina ten tautoteta sozon k.t.l.: [243]1 * dunamei: [244]1 * dunameis: [245]1 * dechetai ten para pases tes ktiseos proskunesin, hos achoriston pros ten theian phusin echon ten sunapheian, anaphora Theou kai ennoia pases tes ktiseos ten proskunesin aponemouses. Kai oute duo phamen huious oute duo kurious . . . kurios kat' ousian ho Theos logos, ho sunemmenos te kai metechon theotetos koinonei tes huiou prosegorias te kai times; kai phia touto oute duo phamen huious oute duo kurious.: [246]1 * dogmata: [247]1 * dunamis drastike: [248]1 * duo gar phuseon henosis gegone; dio hena Christon, hena huion, hena kurion homologoumen. Kata tauten ten tes asunchutou henoseos ennoian homologoumen ten hagian parthenon theotokon: [249]1 * duo men eisin, hoti ho pater parer esti kai ouch ho autos huios esti; kai ho huios esti kai ouch ho autos pater esti; mia de he phusis: [250]1 * duo ousiai: [251]1 * duo sophias einai. mian men ten idian kai sunuparchousan to Theo, ton de huion en taute te sophia gegenesthai kai tautes metechonta honomasthai monon sophian kai logon; he sophia gar te sophia huperxe sophou Theou thelesei. Ohuto kai logon heteron einai legei para ton huion en to Theo kai touton metechonta ton huion honomasthai palin kata charin logon kai huion . . . Pollai dunameis eisi, kai he men mia tou Theou estin idia phusei kai aidios, ho de Christos palin ouk estin alethone dunamis tou Theou, alla mia ton legomenon dunameon esti kai autos, hon mia kai he akris kai he kampe k.t.l.: [252]1 * duo teleia hen genesthai ou dunatai: [253]1 * duo phuseis: [254]1 [255]2 [256]3 [257]4 [258]5 [259]6 [260]7 * duo phuseis, duo ousiai, mia phusis, sarkosis, enanthropesis, theanthropos, henosis ousiodes, henosis phusike, henosis kata metousian, sunkrasis, mixis, sunapheia, metousia, enoikesis: [261]1 * duo achorista pragmata: [262]1 * duo e kai pleionon poioteton peri ta somata metabole eis heteras diapherouses touton poiotetos genesin: [263]1 * duo e kai pleionon somaton antiparektasis di holon, hupomenouson ton sumphuon peri auta poioteton: [264]1 * duo hupostaseis: [265]1 [266]2 * ei de tapeinois, ouk oikonomikoi: [267]1 * ei de hos apaxion ho Theos ta alla ergasasthai, ton men huion monon eirgasato, ta da alla to huio anecheirisen hos boetho; kai touto men anaxion Theou; ouk esti gar en theo tuphos: [268]1 * ei ktisma de en to pneuma to hagion, ouk an tis en auto metousia tou Theou genoito hemin; all' e ara ktismati men suneptometha, allotrioi de tes theias phuseos eginometha, hos kata meden autes metechontes . . . ei de te tou pneumatos metousia ginometha koinonoi theias phuseos, mainoit' an tis legon to pneuma tes ktistes phuseos, kai me tes tou Theou; dia touto gar kai en hois ginetai houtoi theopoiountai; ei de theopoiei, ouk amphibolon, hoti he toutou phusis Theou esti: [269]1 * eikones: [270]1 [271]2 * eikones acheiropoietoi: [272]1 * eikon: [273]1 [274]2 [275]3 * eis allela ton meron perichoresis: [276]1 * ei tis en duo phusesi legon, me hos en theoteti kai anthropoteti ton hena kurion hemon Iesoun Christon gnorizesthai homologei, hina dia toutou semane ten diaphoran ton phuseon, ex hon asunchutos he aphrastos henosis gegonen, houte tou logou eis ten tes sarkos metapoiethentos phusin, oute tes sarkos pros tou logou phusin metachoresases--menei gar hekateron hoper esti te phusei, kai genomenes tes henoseos kath' hupostasin--, all' epi diairesei te ana meros ten toiauten lambanei phonen epi tou kata Christon musteriou, e ton arithmon ton phuseon homologon epi tou autou enos kuriou hemon Iesou tou Theou logou sarkothentos, me te theoria mone ten diaphoran touton lambanei, ex hon kai sunetethe, ouk anairoumenen dia ten henosin--heis gar ex amphoin, kai di enos amphotera--all' epi touto kechretai to arithmo, hos kechorismenas kai idioupostatous echei tas phuseis; ho toioutos anathema esto:
[277]1 * eidos: [278]1 * heis kai ho autos: [279]1 * eudelon hoti dia touto eireken heauton men en to patri, en heauto de palin ton patera, epei mete ton logou, hon diexercheto, heautou phesin einai, alla tou patros dedokotos ten dunamin: [280]1 * zeton: [281]1 * zoopoios: [282]1 * zoen ek zoes: [283]1 * theandrike: [284]1 * theleseis e thelemata: [285]1 * theogenesia: [286]1 * theotokos: [287]1 [288]2 [289]3 [290]4 [291]5 [292]6 [293]7 [294]8
[295]9 [296]10 [297]11 [298]12 [299]13 [300]14 [301]15 [302]16 * theotokos gegenneke sarkikos sarka gegonota ton ek Theou logon:
[303]1 * theoria: [304]1 * theoria mone: [305]1 * theike ara sarx, hoti Theo sunephthe kai haute men sozei: [306]1 * theikos: [307]1 * theion dogmaton epitme: [308]1 * theotes: [309]1 * theosis: [310]1 [311]2 * thusia asomatos kai noera: [312]1 * theosis: [313]1 [314]2 [315]3 * k. m. pistis: [316]1 * kath' homoiosin: [317]1 [318]2 * kath' hupostasin: [319]1 * kaine theandrike energeia: [320]1 * kakon kakiston he en to hagio sumbolo prostheke: [321]1 * katabebeken ex ouranou nen te eis ton anthropon enoikesei; estin de en ourano to aperigrapho tes phuseos pasin paron: [322]1 * katapetasma: [323]1 * katachristikos: [324]1 * kata Seuerou: [325]1 * kata meros pistis: [326]1 [327]2 [328]3 * kata pro?gnosin hopoios tis estai: [329]1 * kata panta: [330]1 [331]2 [332]3 * kata panta homoion: [333]1 * kata pistin eklekton Theou, suneton Theou, paidon hagionm orthotomon, hagion Theou pneuma labonton, tade emathon egoge hupo ton sophies mete chonton, asteion, theodidakton, kata panta sophon te; touton kat' ichnos elthon ego bainon homodoxos ho periklutos, ho polla pathon dia ten Theou doxan, hupo te Theou mathon sophian kai gnosin ego egnon: [334]1 * kata sunousiaston: [335]1 * kata tas ton somaton homoiotetas, tais tomais e tais ekdiaireseon aporroiais: [336]1 * kata ten kath' hupostasin oikonomiken henosin: [337]1 * kata ten ousian kai kata ten phusin: [338]1 * kata ten en allelais ton phuseon perichoresin: [339]1 * kata ton tes arches kai aitias logon: [340]1 * kata ton tes enoseos logon: [341]1 * kata ton me boulomenon homologein theotokon ten hagian parthenon:
[342]1 * kata phusin tunchanousa tes patrikes theotetos: [343]1 * kata charin: [344]1 [345]2 [346]3 * kata charin (kat' eudokian): [347]1 * kat' oikonomian: [348]1 [349]2 * kat' ousian: [350]1 * kat' exochen: [351]1 * kat' oikonomian: [352]1 * kai gar en duo phusesin homologountes ton Christon meta ten sarkosin ten ek tes hagias parthenou kai enanthropesin, en mia hupostasei kai en heni prosopo: [353]1 * kai de tautes tes graph~s hup' auton hupagoreutheises: [354]1 * kai de akousometha ton koruphaiotaton pateron, Gregoriou men tou theologou . . . Basileiou de tou megalou: [355]1 * kai eis to pneuma to hagion, to kurion, to zoopoion, to ek tou patros ekporeuomenon, to sun patri kai huio sunproskunoumenon kai sundoxazomenon, to lalesan dia ton propheton: [356]1 * kai eis ton monogene autou huion, ton kurion hemon I. Chr., ton pro panton ton aionon ek tou patros gennethenta, Theon ek Theou, phos ek photos . . . logon onta kai sophian kai dunamin kai zoen kai phos alethinon: [357]1 * kai eis hena kurion Iesoun Christon, ton huion tou Theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, Theon alethinon ek Theou alethinou, gennethenta ou poiethenta, homoousion to patri, di' hou ta panta egeneto.: [358]1 * kai ouk adelon, hoti ouk esti ton pollon to pneuma, all' oude angelos, all' hen on. mallon de tou logou henos ontos idion kai tou Theou henos ontos idion kai homoousion estin: [359]1 * kai tous duo men pro tes henoseos phuseis tou kuriou mutheuontas, mian de meta ten henosin anaplattontas, anathematizei: [360]1 * kai tas men theoprepeis kata ten theoteta tou Christou, tas de tapeinas kata ten anthropoteta autou paradidontas: [361]1 * kai tes phuseos oikeioteta: [362]1 * kai to huio ho pater aoratos huparchei kai oute horan oute gignoskein teleios kai akribos dunatai ho logos ton heautou patera, alla kai ho gignoskei kai ho blepei analogos tois idiois metrois oide kai blepei, hosper kai hemeis gignoskomen kata ten idian dunamin. Ho huios ten heautou ousian ouk oide: [363]1 * kai estai (ho demiourgos) men katadeesteros tou teleiou Theou, hate de kai gennetos on kai ouk agennetos--heis gar estin agennetos ho pater, ex hou ta panta . . . meizon de kai kurioteros tou antikeimenou genesetai kai eteras ousias te kai phuseos pephukos para ten hekateron touton ousian . . . tou de patros ton holon tou agennetou: [364]1 * kephalaia: [365]1 * kerugmata: [366]1 * koinon: [367]1 * krasis: [368]1 [369]2 [370]3 [371]4 [372]5 * krasis (mixis): [373]1 * krasis di holon: [374]1 * krasis, sunchusis, trope: [375]1 * ktiston einai kai themelioton kai geneton te ousia: [376]1 * ktisma: [377]1 [378]2 [379]3 * ktisma pepoietai ex ouk onton kai hen ton panton estin?: [380]1 * ktisma teleion: [381]1 [382]2 * kurios Theos: [383]1 * katharsis: [384]1 * kerugma tes monarchias: [385]1 * kinesis: [386]1 * komas okto tes Markionos kai tas perix keimenas, asmenas pros ten aletheian ephodegesa; allen komen Eunomianon: [387]1 * latreia: [388]1 * lektike energeia: [389]1 * logos endiathetos e prophorikos: [390]1 * legontes men gar ekeinoi ton Theon ageneton ek ton genomenon auton poieten monon legousin, hina kai ton logon poiema semanosi kata ten idian hedonen; ho de ton Theon patera legon heuthus en auto kai ton huion semainei: [391]1 * logia tou Theou: [392]1 * logos sarkotheis: [393]1 [394]2 [395]3 [396]4 * logos anthropon eilephe teleion ek spermatos onta Abraam kai Dauid:
[397]1 * logos homoousios en sarki, (mia phusis sunthetos): [398]1 * logos-ktisma: [399]1 * logus sarkotheis: [400]1 * mathemata: [401]1 * mathemata tes Hellenikes philosophias: [402]1 * mathesis: [403]1 * memeneke hoper en: [404]1 * menouses hekateras phuseos, hoper estin, henosthai sarki nooumen ton logon: [405]1 * mesiteia: [406]1 * mesiteuousa phusis monogenes: [407]1 * mesotes: [408]1 * metabole: [409]1 [410]2 * metabebletai: [411]1 * metapoiein kai metatithenai; metastasis, metastoicheiosis, alloiosis: [412]1 * metapoiesis: [413]1 * metarruthmizein: [414]1 * metaskeuazein: [415]1 * metastoicheiosis: [416]1 [417]2 [418]3 * metepoiethe: [419]1 * metousia: [420]1 * metousia kai anakrasis: [421]1 * metoche kai autos etheopoiethe: [422]1 * metabasis eis allo genos: [423]1 * metadosis: [424]1 * mnemen tou somatos prospherein: [425]1 * monachikes teleioseos: [426]1 * monogenes Theos: [427]1 * monogenes, prototokos: [428]1 * monogene: [429]1 * monogene Theon: [430]1 * monogene Theon, Theon ek Theou, atrepton te kai analloioton, tes theoteros ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, Theon logon: [431]1 * monogene, pro panton ton aionon huparchonta kai sunonta to gegennekoti auton patri: [432]1 * monoousios: [433]1 [434]2 * monas tes theotetos: [435]1 * monada tes theotetos adiaireton kai aschiston; lechtheie mia arche theotetos kai ou duo archai hothen kurios kai monarchia estin:
[436]1 * monas: [437]1 [438]2 * moousios: [439]1 * mustagogia: [440]1 [441]2 [442]3 [443]4 [444]5 [445]6 * musteria epi ton hieros kakoimemenon: [446]1 * musterion: [447]1 * musterion teletes murou: [448]1 * mathema ton dogmaton kai praxeis agathai: [449]1 * mathesis: [450]1 [451]2 [452]3 [453]4 [454]5 [455]6 [456]7 [457]8 * meros tou patros e tou huiou: [458]1 * meros homoousion tou patros: [459]1 * me dein basilea peri pisteos logon poieisthai: [460]1 * mia thelesis: [461]1 [462]2 * mia ousia: [463]1 * mia tes sarkos kai tes theotetos phusis: [464]1 * mia phusis: [465]1 [466]2 [467]3 [468]4 [469]5 [470]6 * mia phusis theou logou sesarkomene: [471]1 * mia phusis sesarkomene: [472]1 [473]2 * mia phusis sunthetos: [474]1 * mia phusis tou Theou logou sesarkomene: [475]1 [476]2 [477]3 * mia phusis tou logou sesarkomene: [478]1 [479]2 * mia phusis tou logou sesarkomenou: [480]1 * mia phusis, duo phiseis: [481]1 * mia arche: [482]1 * mia energeia: [483]1 [484]2 [485]3 * mia henergeia: [486]1 * mia hupustasis: [487]1 * mian de phronoumen dia to ek tes ousias tou patros einai ton huion kai dia ten tautoteta tes phuseos; mian gar theoteta kai mian einai ten tautes phusin pisteuomen: [488]1 * mian einai tes sarkos kai tes theotetos phusin: [489]1 * mian oidamen kai monen theoteta tou patros: [490]1 * mian ousian treis hupostaseis: [491]1 * mian hupostasin, hen autoi hoi hairetikoi ousian prosagoreuousi:
[492]1 * mimesis: [493]1 * monos gennetos: [494]1 * monos agennetos: [495]1 * monos exaireton echon touto en te pros ton Theon logon sunapheia tes te huiotetos kai kuriotetos metechon, anairei men pasan ennoian duados huion te kai kurion: [496]1 * mono to patri to gegennekoti kata panta tropon omoios: [497]1 * mixis: [498]1 [499]2 [500]3 * muron: [501]1 * naos: [502]1 [503]2 * noeton: [504]1 [505]2 * noetos: [506]1 * nomisas ep' auto keisthai ta tes ekklesias: [507]1 * noeton: [508]1 * nous: [509]1 [510]2 [511]3 [512]4 [513]5 [514]6 [515]7 [516]8
[517]9 * nous ensarkos: [518]1 * oikeiosis: [519]1 * oikeiosis, antidosis: [520]1 * oikeion axioma: [521]1 * oikonomethenai ten aletheian: [522]1 * oikonomia: [523]1 * oikonomia kata ton sotera: [524]1 * hoi de: [525]1 [526]2 * hoi de prophasei tes tou homoousiou prosthekes tende ten graphen pepoiekasin: [527]1 * hoi toinun esthiontes tou numphiou ta mele kai pinontes autou to haima tes gamikes autou tunchanousi koinonias: [528]1 * hoi agan par' hemin horthodoxoi: [529]1 * hoi oude ton archaion tinas sunkrinein heautois axiousin, oude hois hemeis ek paidon homilesamen didaskalois exisousthai anechontai; all' oude ton nun pantachou sulleitourgon tina eis metron sophias hegountai; monoi sophoi kai aktemones kai dogmaton heuretai legontes einai, kai autois apokekaluphthai monois, aper oudeni ton hupo ton helion hetero pephuken elthein eis ennoian: [530]1 * oikos: [531]1 * ou boulesei oude thelesei: [532]1 * ou katamerizein ten monada: [533]1 * ou kata tina chresin Helleniken lambanetai tois patrasi to onoma tes ousias: [534]1 * ou kineitai idiazontos: [535]1 * ou kamnei ho Theos prostatton, oude asthenei pros ten ton panton ergasian, hina ton men huion monos monon ktise, eis de ten ton allon demiourgian hupourgou kai boethou chreian eche tou huiou. oude gar oude huperthesin echei, hoper an ethelese genesthai, alla monon hethelese kai hupeste ta panta, kai to boulemati autou oudeis anthesteke. Tinos oun heneka ou gegone ta panta para monou tou Theou to prostagmati, ho gegone kai ho huios . . . alogia men oun pasa par' authois; phasi de homos peri toutou, hos ara thelon ho Theos ten geneten ktisai phusin, epeide heora me dunamenen auten metaschein tes tou patros akrarou cheiros kai tes par' autou demiourgias, poiei kai ktizei protos monon hena kai kalei touton huion kai logon, hina toutou mesou genomenou houtos loipon kai ta panta di autou genesthai dunethe; tauta ou monon eirekasin, alla kai grapsai tetolmekasin Eusebios te kai Areios kai ho thusas Asterios: [536]1 * ou para gnomen: [537]1 * ou tosouton ek tou aidiou gnorizetai kurios, hoson hoti huios esti tou Theou; huios gar on achoristos esti tou patros . . . kai eikon kai apaugasma on tou patros echei kai ten aidioteta tou patros:
[538]1 * oudemia mesotes hekateras echei tas akrotetas ex holoklerou, alla merikos epimemigmenas: [539]1 * oude Theos alethinos estin ho logos: [540]1 * oude gar Platon to deuteron kai to triton aition, hos autos onomazein eiothen, archen huparxeos eiliphenai phesi, kai Origenes sunaidion pantachou homologei ton huion to patri: [541]1 * oude gar meta ton hagiasmon ta mustika sumbola tes oikeias existatai phuseos. menei gar epi tes proteras ousias kai tou schematos kai tou eidous kai horata esti kai hapta, hoia kai proteron en: [542]1 * oud' achri tinos ennoias: [543]1 * ouk aei en ho huios, panton gar genomenon ex ouk onton kai panton onton ktismaton kai poiematon genomenon, kai autos ho tou Theou logos ex ouk onton gegone, kai en pote hote ouk en, kai ouk en prin genetai, all' archen tou ktizesthai esche kai autos . . . En monos ho Theos kai oupo en ho logos kai he sophia, eita thelesis hemas demiourgesai, tote de pepoieken hena tina kai honomasen auton logon kai sophian kai huion, hina hemas di' autou demiourgese: [544]1 * ouk aei ho Theos pater en, all' en hote ho Theos monos en kai oupo pater en, husteron de epigegone pater: [545]1 * ouk energei pote phusis ouch huphestosa: [546]1 * ouk esti phusis anupostatos . . . anupostatos men ou phusis, toutestin ousia, ouk an eie pote: [547]1 * oukoun to agenneto patri oikeion axioma phulakteon, medena tou einai auto ton aition legontas, to de huio ten harmozousan timen aponemeteon, ten anarchon auto para tou patros gennesin anatithentas: [548]1 * ousia: [549]1 [550]2 [551]3 [552]4 [553]5 [554]6 [555]7 [556]8
[557]9 [558]10 [559]11 [560]12 [561]13 [562]14 [563]15 * ousia : [564]1 * ousia koine: [565]1 * ousia akataleptos . . . to; Theos, ouden heteron e ten ousian autou tou ontos semainei: [566]1 * ousia anupostatos: [567]1 * ousia, phusis: [568]1 * ousia, hupostasis: [569]1 [570]2 * ousia, hupostasis, prosopon: [571]1 * ousia, hupostasis, phusis: [572]1 * ousia, hupostasis, hupokeimenon: [573]1 * ousiai, hupostaseis: [574]1 * ousia men oun legein enoikein ton Theon ton aprepestaton estin . . . oute ousia legein oute men energeia hoion te poieisthai ton Theon ten enoikesin: [575]1 * ousia hen estin autos gennesas auton pater: [576]1 * ouch' hos tes ton phuseon diaphoras aneremenes dia ten henosin:
[577]1 * housia: [578]1 * oute men, tria homologountes pragmata kai tria prosopa: [579]1 * oute anthropos holos oute Theos: [580]1 * oute huiopatora phronoumen hos hoi Sabellioi, legontes monoousion kai ouch homoousion kai en touto anairountes to einai huion: [581]1 * hou basileia akatalutos ousa diamenei eis tous apeirous aionas; estai gar kathezomenos en dexia tou patros ou monon en to aioni touto, alla kai en to mellonti: [582]1 * houtos en Nikaia pistin exetheto: [583]1 * houtos en Nikaia pistin exetheto: [584]1 * oikonomia: [585]1 * paradeigmata: [586]1 * parapetasma: [587]1 * para: [588]1 * para: [589]1 * parathesis: [590]1 * parathesis, mixis, krasis: [591]1 * patrike theogonia: [592]1 * patera ouk an tis eipoi, me huparchontos huiou; ho men toi poieten legon ton Theon ou pantos kai ta genomena deloi; esti gar kai pro ton poiematon poietes; ho de patera legon euthus meta tou patros semainei kai ten tou huiou huparxin. dia touto kai ho pisteuon eis ton huion eis ton patera pisteuei; eis gar to idion tes tou patros ousias pisteuei, kai houtos mia estin he pistis eis hena Theon:
[593]1 * pater en to huio, huios en to parti . . . he tou huiou theotes tou patros esti . . . he theotes kai he idiotes tou patros to einai tou huiou esti: [594]1 * pater: [595]1 * pepleromenen kai allen Areianon to photi tes theognosias prosegagon. kai dia ten theian charin oude hen par' hemin hairetikon hupeleiphthe zizanion: [596]1 * pepoiekasi: [597]1 * perichoresis: [598]1 * peri diaphoras ousias kai hupostaseos--peri tou oiesthai legein Theous--pros Hellenas ek ton koinon ennoion: [599]1 * peri t. t. kur; enanth.: [600]1 * peri tou tomou ton Dutikon kai tous en Antiocheia apedexametha tous mian homologountas patros kai huiou kai hagiou pneumatos theoteta:
[601]1 * peri triad.: [602]1 * peri triados: [603]1 [604]2 * peri tes en eidei kai en atomo theoroumenes phuseos kai diaphoras, henoseos te kai sarkoseos kai pos ekklepteon, ten mian phusin tou Theou logou sesarkomenen: [605]1 * peri enanthropeseos: [606]1 [607]2 * peri hierosunes: [608]1 * peri hupotages: [609]1 [610]2 * peri tes tou kuriou enanthropeseos: [611]1 * pege, arche, aitia tes theotetos: [612]1 * pisteuomen eis hena, ton monon alethinon, Theon kai patera, ten monen phusin agenneton kai apatora, hoti medena sebein pephuken hos epanabebekuia; kai eis hena kurion, ton huion, eusebe ek tou sebein ton patera, kai monogene men, kreittona pases tes met' auton ktiseos, prototokon de, hoti to exaireton kai protiston esti ton ktismaton, sarkothenta, ouk enathropesanta, oute gar psuchen anthropinen aneilephen, alla sarx gegonen, hina dia sarkos tois anthropois hos dia parapetasmatos Theos hemin chrematise; ou duo phuseis, epei me teleios en anthropos, all' anti psuches Theos en sarki; mia to holon kata sunthesin phusis; pathetos di' oikonomian; oute gar psuches e somatos pathontos ton kosmon sozein edunato; Apokrinesthosan oun, pos ho pathetos kai thnetos to kreittoni touton Theo, pathous te kai thanatou epekeina, dunatai einai homoousios: [613]1 * pisteuomen kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon: [614]1 * pisteuomen ton parakleton, to hagion pneuma, hoper hemin autos ho kurios kai epengeilato kai hepempsen; kai touto pisteuomen pemphthen, kai touto ou peponthen, all' ho anthropos: [615]1 * platusmos tes ousias estin ho huios: [616]1 * pleious e murious ton tou Markionos peisas prosegagon to panagio baptismati.: [617]1 * pleres Theos monogenes, analloiotos: [618]1 * pneumatikos: [619]1 * pneuma: [620]1 [621]2 [622]3 [623]4 [624]5 [625]6 [626]7 * pneuma zoopoioun he sarx esti tou kuriou, dioti ek pneumatos zoopoiou sunelemphthe: [627]1 * pneuma zoopoion: [628]1 * pneuma sarkothen: [629]1 * pneuma aktiston: [630]1 * pneuma homoousion patri kai huio: [631]1 * poiethenta: [632]1 * poiotetes: [633]1 * poiotetes ousiodeis: [634]1 * pollaplasiazesthai: [635]1 * probole agennetos, eruge, gennema, meros homoousion, ex aporroias tes ousias, monas platuntheisa, hen eis duo dieremenon: [636]1 * probole: [637]1 * probole, aporroia: [638]1 * prokope: [639]1 [640]2 [641]3 [642]4 [643]5 [644]6 [645]7 * proorismoi: [646]1 * proskunesis: [647]1 [648]2 * proskunesis latreias: [649]1 * prospherein ta dora: [650]1 * prospherein ten mnemen tou somatos: [651]1 * prosopike: [652]1 * prophasei tes tou Homoousiou prosthekes tende ten graphen: [653]1 * prouparchei ho anthropos Christos, ouch hos eterou ontos par' auton tou pneumatos, tout' esti tou Theou, all' hos tou kuriou en te tou theanthropou phusei theiou pneumatos ontos: [654]1 * prototokon pases ktiseos: [655]1 * praxeis agathai: [656]1 * pro panton aionon ek tou patros gegennemenon: [657]1 * prodelon de hos to tes henoseos epharmozon; dia gar tautes sunachtheisai hai phuseis hen prosopon kata ten henosin apetelesan:
[658]1 * prosopa: [659]1 * prosopon: [660]1 [661]2 [662]3 [663]4 [664]5 [665]6 * prote ousia: [666]1 * proton kinoun akineton: [667]1 * pathe: [668]1 * pathe sumbebekota: [669]1 * panta: [670]1 * panta theia kai panta anthropina: [671]1 * panton horaton: [672]1 * pistis, mathema: [673]1 * pas pater homoias autou ousias noeitai pater: [674]1 * pasa protasis e genos echei kategoroumenon e eidos e diaphoran e sumbebekos e to ek touton sunkeimenon; ouden de epi hagias triados ton eiremenon esti labein. siope proskuneistho to arreton: [675]1 * pos gar episkopoi ontes akolouthesan presbutero: [676]1 * sarkotheis ouk estin heteros para ton asomaton: [677]1 * sesarkomenen kai enanthropesasan: [678]1 * siope proskuneistho to arreton: [679]1 * sophia anupostatos: [680]1 * stelographia kata pason haireseon: [681]1 * sumbebekota: [682]1 * sunaloiphe: [683]1 * sunanekrathe: [684]1 * suntagmation: [685]1 * suntrechein: [686]1 * sunaxeos eit' oun koinonias: [687]1 * sunaptetthai (sunapheia): [688]1 * sunapheia: [689]1 [690]2 [691]3 [692]4 [693]5 [694]6 * suneleusis duo phuseon kath' henosin adiaspaston asunchutos kai atreptos: [695]1 * sunegoros: [696]1 * schetike: [697]1 * schetikos: [698]1 * schesis: [699]1 * schemata kai poiotetes: [700]1 * somaton sunaphe kata tas epiphaneias: [701]1 * sarx tou kuriou zoopoios,: [702]1 * sarx, Theou sarx genomene, zoon esti meta tauta suntetheisa eis mian phusin: [703]1 * sarkosis tou logou: [704]1 * sarx: [705]1 [706]2 [707]3 [708]4 [709]5 [710]6 [711]7 [712]8
[713]9 [714]10 [715]11 [716]12 [717]13 [718]14 [719]15 [720]16
[721]17 [722]18 [723]19 [724]20 * sunkrasis: [725]1 [726]2 * sunchusis: [727]1 [728]2 [729]3 [730]4 [731]5 [732]6 * sunchusis, sunkrasis, sunousiosis: [733]1 * sunchusos: [734]1 * sumbola: [735]1 * sumbolon: [736]1 * sumphursis: [737]1 * sunapheia: [738]1 * suntagma didaskalias: [739]1 * soma: [740]1 [741]2 * soma anthropinon: [742]1 * soma anthropou: [743]1 * soma apsuchon: [744]1 [745]2 * tautousios: [746]1 * tautotes: [747]1 [748]2 [749]3 [750]4 * tautotes tes phuseos: [751]1 * tautotis tes phuseos: [752]1 * tautoousios: [753]1 * tauton: [754]1 [755]2 * tauton, hos kata ten tes sarkos ennoian tauton. Ou tauton de alla homoion, dioti to pneuma, ho estin ho huios, ouk estin ho pater, kai he sarx, hen ho logos anebalen, ouk estin ek spermatos kai hedones, all' houtos hos to euangelion hemas edidaxen . . . ho pater pneuma on authentikos poiei, ho de huios pneuma on ouk authentikos poiei hos ho pater all' homoios. Oukoun katha men sarx kai sarx tauton, hosper katho pneuma kai pneuma tauton. katho de aneu sporas ou tauton all' homoion, hosper katho aneu aporroias kai pathous ho huios ou tauton all' homoion: [756]1 * tauten ten pistin kai humin kai hemin kai pasi tois me diastrethpusi ton logon tes alethous pisteos sunareskein dei; hen molis pote [sic] presbutaten te ousan kai akolouthon to baptismati kai didaskousan hemas pisteuein eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos, delade theotetos te kai dunameos kai ousias mias tou patros kai tou huiou kai tou hagiou pneumatos pisteuomenes, homotimon te tes axias kai sunaidiou tes basileias, en trisi teleiais hupostasesin egoun trisi teleiais hupostasesin egoun trisi teleiois prosopois, hos mete ten Sabelliou noson choran labein suncheomenon ton hupostaseon, eigoun ton idioteton anairoumenon, me te men ten ton Eunomianon kai Areianon kai Pneumatomachon blasphemian ischuein, tes ousias e tes phuseos e tes theotetos temnomenes kai te aktisto kai homoousio kai sunaidio triadi metagenesteras tinos e ktistes e heteroousiou phuseos epagomenes.: [757]1 * tauta hoi kata ta hesperia mere episkopoi dia to alloglossous einai kai dia to me sunienai ou prosedechonto, arkein ten en Nikaia pistin legontes: [758]1 * teletai: [759]1 * teletes murou: [760]1 * teleian: [761]1 * time kai epiklesis: [762]1 * time schetike: [763]1 * time harmozousa: [764]1 * to gar homoion poiotes estin, hetis te ousia prosgenoit' an: [765]1 * tois par' hemon kai sungrapheisi kai ep' ekklesias keruchtheisin aei: [766]1 * tois politikois kai demosiois topois kai ton ekkklesiastikon paroikion he taxis akoloutheito: [767]1 * tou logou: [768]1 * tou patros kai tou huiou kai tou hagiou pneumatos. Kai ei zetoien, tis tou huiou he hupostasis estin, homologoumen hos haute en he mone tou patros homologoumene: [769]1 * tou patros kai tou huiou kai a. pneumatos kata tas graphas, treis dia touto Theous poioumen: [770]1 * tou huiou metechontes tou Theou metechein legometha . . . he tou huiou ennoia kai katalepsis gnosis esti peri tou patros, dia to ek tes ousias autou idion einai gennema: [771]1 * touto de palin ean heteron e para ten ousian tou huiou to ison atopon apantesei, mesou palin heuriskomenou toutou ek tou patros kai tes ousias tou huiou, hetis pote esti: [772]1 * touto to onoma: [773]1 * tout' estin ek tes ousias tou patros: [774]1 [775]2 * treis merikai ousiai: [776]1 * treis hupostaseis: [777]1 * triada teleian ek teleion trion, monados men kinetheises dia to plousion, duados de huperbatheises, huper gar ten hulen kai to eidos, ex hon ta somata, triados de horistheises dia to teleion, prote gar huperbainei duados sunthesin, hina mete stene mene he theotes mete eis apeiron cheetai; to men gar aphilotimon, to de atakton, kai to men Ioudaikon pantelos, to de Hellenikon kai polutheon.: [778]1 * trope: [779]1 * tria kephalaia: [780]1 * trite diatheke: [781]1 * tropoi: [782]1 [783]2 * tropoi huparxeos: [784]1 [785]2 [786]3 * tropos huparxeos, idioma: [787]1 * ta d' exo philomuthon: [788]1 * ta kratoumena to logo tes phuseos, ouk echei epainon; ta de schesei philias kratoumena huperaineitai: [789]1 * teleion ten phusin: [790]1 * ten ep' ampho rhopen: [791]1 * ten hupostasin ousian: [792]1 * to aition: [793]1 * to aima autou edoken huper hemon Iesous Christos . . . kai ten sarka huper tes sarkos hemon kai ten psuchen huper ton psuchon hemon: [794]1 * to de onoma tes ousias hoper haplousteron enetethe hupo ton pateron, agnooumenon de tois laois skandalon ephere, dia to en tais graphais touto me ekpheresthai, erese periairethenai kai pantelos medemian mnemen ousias tou loipou ginesthai . . . mete me dein epi prosopou patros kai huiou kai hagiou pneumatos mian hupostasin onomazesthai: [795]1 * to eidos touto esti kai en to huio: [796]1 * to kurion, to zoopoion, to ek tou patros ekporeuomenon, to lalesan dia ton propheton: [797]1 * to pepoigmenon ouk en prin genesthai, to genomenon de archen echei tou einai: [798]1 * to soma prospherein: [799]1 * to soma tou huiou anakrathen te theoteti eis to adelotaton kechorekenai: [800]1 * to soma trospherein: [801]1 * to anthropinon en te sophia proekopten: [802]1 * to agion pneuma ou ktisma oude xenon all' idion kai adiaireton tes ousias tou huiou kai tou patros: [803]1 * to hagion pneuma ktisma palin ktismatos phasin einai dia to dia tou huiou ta panta gegenesthai: [804]1 * to idion tes ousias tou patros: [805]1 * to idion tes patrikes hupostaseos: [806]1 * to idion tes tou patros ousias estin ho huios, en ho he ktisis pros ton Theon katellasseto: [807]1 * to on: [808]1 * to holos metechesthai ton Theon ison esti legein hoti kai genna:
[809]1 * to hupokeimenon: [810]1 * ton demiourgon ton holon tois poiemasi sunarithmesosi: [811]1 * ton men Alexandreias episkopon . . . tous de tes Anatoles episkopous . . , phulattomenon ton presbeion te Antiocheon ekklesia . . , tous tes Asianes dioikeseos episkopous . . . tous tes Pontikes . . . tous tes Thrakikes: [812]1 * ton patera monon anarchon onta kai agenneton gegennekenai anephiktos kai pasin akataleptos oidamen; ton de huion gegennesthai pro aionon kaik meketi homoios to patri agenneton einai kai auton, all' archen echein ton gennesanta patera: [813]1 * ton huion en taute te sophia gegenesthai nai tautes metechonta honomasthai monon sophian kai logon . . . Dia touto kai progignoskon ho Theos esesthai kalon auton, prolabon auto tauten ten doxan dedoken, hen anthropos kai ek tes aretes esche meta tauta; hoste ex ergon autou, hon proegno ho Theos, toiouton auton nun gegonenai pepoinke . . . Metoche charitos hosper kai hoi alloi pantes houto kai autos legetai onomati monon Theos . . . Theos enenken eis huion heauto tonde teknopoiesas; idion ouden echei tou Theou kath' hupostasin idiotetos . . . : [814]1 * te hupostasei duo phuseis: [815]1 * tes pneumatikes mesiteuouses agapes kai tou kuriakou phobou, pasan men katastellontos anthropinen proapatheian, ten de ton ekklesion oikodomen protimoteran poiountos tes pros ton kath' hena sumpatheias e charitos: [816]1 * tes akratou cheiros tou agennetou ergasian bastaxai: [817]1 * tes idias hupostaseos theletes: [818]1 * te men phusei hosper pantes houto de autos ho logos esti treptos, to de idio autexousio, heos bouletai, menei kalos; hote men toi thelei dunatai trepesthai kai autos hosper kai hemeis, treptes on phuseos . . .: [819]1 * te phusei tou pragmatos: [820]1 * te anaphora: [821]1 * te homoiosei kai te mimesei sozesthai tous pisteuontas kai ou te anakainisei: [822]1 * ton onomaton ouch haplos oude argos keimenon semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin (N.B. = ousian) kai taxin kai doxan, hos einai te men hupostasei tria, te de sumphonia hen: [823]1 * to dia touton mustagogounti ten theosin, hois se prosagei logos kai bios kai he dia tou pathein katharsis: [824]1 * to idio haimati lutrosamenou hemas tou kuriou kai dontos ten psuchen huper ton hemeteron psuchon kai ten sarka ten heautou anti ton hemeteron sarkon: [825]1 * huion monogene . . . ktisma tou Theou teleion, all' ouch hos hen ton ktismaton, gennema, all' ouch hos hen ton gennematon . . . Pater dous auto panton ten kleronomian . . . Ho huios monos hupo monou tou patros hupeste: [826]1 * huion hupostesanta idio thelemati atrepton kai analloioton: [827]1 * huios: [828]1 * phtheiresthai: [829]1 * phthora tou autexousiou zoou to me einai autexousion; ou phtheiretai de he phusis hupo tou poiesantos auten; ouk ara henoutai ho anthropos Theo: [830]1 * phthora: [831]1 [832]2 [833]3 [834]4 [835]5 * philotheos historia: [836]1 * phusike: [837]1 * phusikos: [838]1 * photismos: [839]1 * photismatos: [840]1 * pharmakon athanasias: [841]1 [842]2 * phusei: [843]1 * phusei kat' ousian tauta: [844]1 * phusei echei ten patriken ousian: [845]1 * phuseis: [846]1 * phusis: [847]1 [848]2 [849]3 [850]4 [851]5 [852]6 [853]7 [854]8
[855]9 [856]10 [857]11 * phusis (mian phusin en trisin idiotesi, noerais teleiais, kath' heautas huphestosais, arithmo diairetais kai ou diairetais theoteti): [858]1 * phusis (ousia): [859]1 * phusis ousia: [860]1 * phusis anupostatos: [861]1 [862]2 * cheiropoieta: [863]1 * christotokos: [864]1 * chre gar eidenai, hoti to ageneton, dia tou henos n graphomenon, to aktiston e to me genomenon semainei, to de agenneton, dia ton duo n graphomenon, deloi to me gennethen: [865]1 * chorizo tas phuseis, heno ten proskunesin: [866]1 * psuche sarkike: [867]1 * psuche: [868]1 * agenetogenes: [869]1 * agennesia: [870]1 [871]2 [872]3 * agennesia, gennesia, ekporeusis: [873]1 * agape: [874]1 * agen[n]etos: [875]1 * ageneta: [876]1 [877]2 * agenetos--diaphora echei ta semainomena. kai hoi men, to on men mete de gennethen, mete holos echon ton aition, legousin agenneton, hoi de to aktiston: [878]1 * agenneton ou legetai gennetou agenneton, oude genneton agennetou genneton: [879]1 * agennetos: [880]1 [881]2 [882]3 [883]4 [884]5 [885]6 [886]7 [887]8 * adiairetos: [888]1 [889]2 * adiairetos henotes: [890]1 * adunaton ton auton kai proskuneton heauton eidenai kai me. Adunaton ara ton auton einai Theon te kai anthropon ex holoklerou, all' en monoteti sunkratou phuseos theikes sesarkomenes: [891]1 * aei: [892]1 * akribesteroi: [893]1 * akribeia tes ton prosopon epignoseos: [894]1 * akephaloi: [895]1 * alethe huion lego ton te phusike gennesei ten huioteta kektemenon; hepomenos de sunepidechomenon te semasia kai ton kata aletheian tes axias metechonta te pros auton henosei: [896]1 * alethos emphaneis eikones eisi ta horata ton aoraton: [897]1 * alloiosis: [898]1 * alla touto esti to poioun tois hairetikois ten planen, to tauto legein ten phusin kai ten hupostasin: [899]1 * allotrios kai anomoios kata panta tes tou patros ousias kai idiotetos. Memerismenai te phusei kai apexenomenai kai apeschoinismenai kai allotrioi kai ametochoi eisin allelon hai ousiai tou patros kai tou huiou kai tou hagiou pneumatos; : [900]1 * ameristos: [901]1 * anekdiegetos hupostasis tou monogenous Theou: [902]1 * anthropotokos: [903]1 [904]2 * anthropinos: [905]1 * anthropou thanatos ou katargei ton thanaton: [906]1 * antimethistasis ton onomaton: [907]1 * antimetastasis ton onomaton: [908]1 * antitupa tou timiou somatos kai haimatos: [909]1 * anupostatis: [910]1 * ananke: [911]1 * ananke kai en touto ten tautoteta pros ton heautou patera sozein, 20: me monon homoion ton huion alla tauton te homoiosei ek tou patros einai . . . ou monon homoios alla kai adiairetos esti tes tou patros ousias, kai hen men eisin autos kai ho pater. 24: henotes kai phusike idiotes . . . ten henoteta tes phuseos kai ten tautoteta tou photos me diairomen: [912]1 * anomoioi pampan allelon tais te ousiais kai doxais ep' apeiron. ton goun logon phesin eis homoioteta doxes kai ousias allotrion einai polutelos hekateron tou te patros kai tou hagiou pneumatos. ho huios dieremenos estin kath' heauton kai ametochos kata panta tou patros: [913]1 * anomoios: [914]1 * anomoios kai kata panta kai kat' ousian: [915]1 * apathes: [916]1 * aparallaktos homoios kat' ousian: [917]1 * apophthegmata: [918]1 * apanton horaton: [919]1 * apo tou somatikou eusebos kai ten peri tou homoiou ennoian hemas kai epi tou asomatou patros te kai huiou didachthenai: [920]1 * apodeixis: [921]1 * arete: [922]1 * archai: [923]1 * arche: [924]1 [925]2 [926]3 * arche : [927]1 * asunchutos: [928]1 [929]2 [930]3 [931]4 [932]5 * asunchutos, atreptos: [933]1 * asunchutos, atreptos, analloiotos, ametabletos: [934]1 * asunchutos: [935]1 * atreptos: [936]1 [937]2 [938]3 * atreptos, asunchutos: [939]1 * aphomoiosis: [940]1 * acheiropoieta: [941]1 [942]2 * acheirpoieta: [943]1 * achoristos: [944]1 * aidios estin ho huios kai sunuparchei to patri: [945]1 * agrapha: [946]1 * alogos: [947]1 * alogos kai asophos: [948]1 * anaimos kai logike kai prosenes thusia: [949]1 * anarchos gennesis para tou patros: [950]1 * anthropos: [951]1 * anthropos entheos: [952]1 [953]2 * asophos: [954]1 * atoma: [955]1 * atreptos: [956]1 [957]2 [958]3 * hagios ho Theos, hagios ischuros, hagios athanatos, ho staurotheis di' hemas: [959]1 * Aei theos, aei huios, hama pater, hama huios, sunuparchei ho huios agennetosLightfoot (S. Ignatius Vol. II., p. 90 ff.) has published a learned discussion on agenetos: [960]1 * Athanasion epainon areten epainesomai: [961]1 * Apistoumen hoi polloi tois peri ton theion mosterion logois; theometha gar monon auta dia ton prospephukoton autois aistheton sumbolon. Dei de kai apoduntas auta eph' heauton gumna kai kathara genomena idein; houto gar an theomenoi sephtheiemen pegen zoes eis heauten cheomenen kai eph' heautes hestosan horontes kai mian tina dunamin, haplen, autokineton autoenergeton, heauten ouk apoleipousan, alla gnosin pason gnoseon huparchousan, kai aei di' heauten heauten theomenen: [962]1 * Apologetikos: [963]1 * Alles kai alles ousias mian einai kai ten auten proskunesin athemiton, toutestin poietou kai poiematos, Theou kai anthropou. Mia de he proskunesis tou Christou, kai kata touto en to heni onomati noeitai Theos kai anthropos. Ouk ara alle kai alle ousia Theos kai anthropos; alla mia kata sunthesin Theou pros soma anthropinon: [964]1 * Arretos Theos ison oude homoion ouch homodoxon echei. ho huios idion ouden echei tou Theou kath' hupostasin idiotetos oude gar estin isos all' oude homoousios auto: [965]1 * enkuklion: [966]1 * enkomion eis ten koimesin: [967]1 * egraphe gar entautha pasan philoneikeian kekinesthai, hoste phlauianon ton episkopon ek ton anthropinon pragmaton eparthenai:
[968]1 * ek: [969]1 * ek duo phuseon heis: [970]1 * ek duo hupostaseon: [971]1 * ek tes ousias tou patros: [972]1 * ek tes autes deleteriou phratrias: [973]1 * ek tes ousias: [974]1 [975]2 [976]3 [977]4 [978]5 [979]6 [980]7
[981]8 [982]9 [983]10 [984]11 * ek tes ousias tou patros: [985]1 * ek tes ousias tou patros: [986]1 [987]2 [988]3 * ek ton koinon ennoion: [989]1 * ek, dia, en: [990]1 * ekporeusis: [991]1 [992]2 [993]3 [994]4 * en allelois: [995]1 * en duo phusesi: [996]1 * en morphe Theou: [997]1 * en mese te ekklesia kai sunedrio pleistakis: [998]1 * en sarki: [999]1 * en tois mustikois sumbolois ho christianismos ten ischon echei:
[1000]1 * en anthropois politeusamenon: [1001]1 * en homoiomati sarkos hamartias: [1002]1 * en homoiomati anthropon: [1003]1 * en ho katoikein ho Theos legetai; kai aorato ge onti dia ten huperechousan phanoteta kai aprosito to auto dia ten uperbolen tes huperousiou photochusias, en touto gignetai pas ho Theon gnonai kai idein axioumenos auto to me horan mede ginoskein, alethos en to huper horasin kai gnosin gignomenos: [1004]1 * enanthropesanta: [1005]1 * enanthropesis: [1006]1 [1007]2 * enoikesis: [1008]1 [1009]2 * energeia drastike: [1010]1 [1011]2 * energeia theandrike: [1012]1 [1013]2 * ex ouk onton: [1014]1 [1015]2 [1016]3 * ex ouk onton; thelemati kai boule hupeste pro chronon kai pro aionon ho huios: [1017]1 * ex huiou: [1018]1 * ex amphoin: [1019]1 * ex hupokeimenou tinos: [1020]1 * epinoia: [1021]1 * epi to pantas eis mimesin agein heautou: [1022]1 * eroteseis toigaroun kai apokriseis enteuthen anekinounto, ebasanizeto ho logos tes dianoias ton eiremenon: [1023]1 * echarisato;: [1024]1 * henos kai tou autou ta te thaumata kai ta pathe, haper hekousios hupemeinen sarki . . . oute tetartou prosopou prostheken epidechetai he hagia trias: [1025]1 * henos monou prosengraphentos rhematos tou Homoousiou, ho kai autos hermeneuse legon hoti me kata somaton pathe legoito Homoousios, oute kata diairesin, oute kata tina apotomen ek tou patros hupostenai . . . theiois de kai aporretois logois prosekei ta toiauta noein: [1026]1 * henotes: [1027]1 [1028]2 * henotes pros ton patera: [1029]1 * henotes homoioseos kata ten ousian kai kata ten phusin: [1030]1 * henosas auton heauto te schesei tes gnomes, meizona tina pareichen auto ten charin, hos tes eis auton charitos eis pantas tous hexes diadothesomenes anthropous; hothen kai ten peri ta kala prothesin akeraion auto diephulatten: [1031]1 * hermeneia: [1032]1 * hermeneia eis to sumbolon: [1033]1 * heteroousion: [1034]1 * heteroousios: [1035]1 * heterophueis: [1036]1 * heterophues: [1037]1 * heterotes: [1038]1 * heterotes kat' ousian: [1039]1 * hen thelema theandrikon: [1040]1 * hen prosopon: [1041]1 * hen prosopon kai mian ten proskunesin tou logou kai tes sarkos:
[1042]1 * ekthesis: [1043]1 * ekpempsis: [1044]1 * exothen haplos homoios: [1045]1 * epathen o logos apathos: [1046]1 * eros : [1047]1 * estin men gar anoeton to ton Theon ek tes parthenou gegennesthai legein: [1048]1 * echeis tou musteriou ta ekphora, kai tais ton pollon akoais ouk aporreta; ta de alla eiso mathese, tes triados charizomenes, ha kai krupheis para seauto sphragidi kratoumena: [1049]1 * hen eidos theotetos: [1050]1 * hen zoon: [1051]1 * hen thelema homologoumen tou kuriou Iesou Christou: [1052]1 * hen kai to auto prosopon tou patros, ex hou ho huios gennatai kai to pneuma to hagion ekporeuetai, dio kai kurios ton hena aition onta ton autou aitiaton hena Theon phamen.: [1053]1 * hen prosopon: [1054]1 [1055]2 * hena Christon, hena huion, hena kurion homologoumen, kai mian men tou Theou logou phusin sesarkomenen mentoi kai enanthropesasan legein ouk arnoumetha: [1056]1 * hena kai ton auton Christon . . . en duo phusesinIt is here that the difficulty occurs which has been so much discussed, namely, that the Greek text gives ek duo phuseon: [1057]1 * hena tes hagias triados peponthenai sarki: [1058]1 * henosis: [1059]1 [1060]2 * henosis kath' hupostasin: [1061]1 * henosis kata sunapheian: [1062]1 * henosis kata phusin: [1063]1 * henosis schetike: [1064]1 * henosis ton prosopon: [1065]1 * henosis phousike: [1066]1 * henosis phusike: [1067]1 [1068]2 [1069]3 [1070]4 [1071]5 [1072]6 * henosis phusike, henosis kath' hupostasin: [1073]1 * Ek kinetou kai akinetou, energetikou te kai pathetikou, ton Christon einai mian ousian kai phusin suntheton, heni te kai mono kinoumenen thelemati; kai mia energeia ta te thaumata pepoiekenai kai ta pathe, monos kai protos ho pater hemon Apollinarios ephthenxato, to kekrummenon pasi kataphotisas musteprion: [1074]1 * Epei oun kai touto to meros [wine, blood] he theodochos ekeine sarx pros tee sustasin heautes paredexato, ho de phanerotheis Theos dia touto katemixen heauton te epikero ton anthropon phusei, hina te tes theotetos koinonia sunapotheothe to anthropinon, toutou charin pasi tois pepisteukosi te oikonomia tes charitos heauton enspeirei dia tes sarkos hes he sustasis ex oinou te kai artou esti, tois somasi ton pepisteukoton katakrinamenos, hos an te pros to athanaton henosei kai ho anthropos tes athanasias metochos genoito. Tauta de didosi te tes eulogias dunamei pros ekeino metastoicheiosas ton phainomenon ten phusin: [1075]1 * Erromenous kai erromenas humas ho on autogenntos Theos, ho kai monos alethinos Theos prosagoreutheis hupo tou apostalentos Iesou Christou, hupostantos te alethos pro aionon kai ontos alethos gennetes hupostaseos, diateresei apo tes asebeias, en Christo Iesou to kurio hemon, di' hou pasa doxa to patri kai nun kai aei kai eis tous aionas ton aionon. Amen.: [1076]1 * Hellenike paideia: [1077]1 [1078]2 * Hellenike paideia: [1079]1 * Hellenon hermeneiai.: [1080]1 * Hepomenoi toinon tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon I. Chr. sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, Theon alethos kai anthropon alethos ton auton:
[1081]1 * Ekthesis pisteos: [1082]1 * Ekthesis pisteos etoi peri triados: [1083]1 * Hen to ageneton, hen de to hup' autou alethos kai ouk ek tes ousias autou gegonos, katholou tes phuseos tes agenetou me metechon, alla gegonos holocheros heteron te phusei k. te dunamei.: [1084]1 * he gar polis humon to megethei kai to topo pleiston hoson diapherei kai periphanos apodedeiktai deutera ton hupo ton helion: [1085]1 * he de hupostasis ousia esti, kai ouden allo semainomenon echei e auto to on, hoper Ieremias huparxin onomazei legon . . . he gar upostasis kai he ousia huparxis estin: [1086]1 * he eis ta ex hon sunetethe to soma stoicheia dialusis: [1087]1 * he theia sarkosis ou ten archen apo tes parthenou eschen: [1088]1 * he kuriake tes orthodoxias: [1089]1 * he men auge ou kata proairesin tou photos eklampei. kata ti de tes ousias sumbebekos achoriston. ho de huios kata gnomen kai proairesin eikon hupeste tou patros. bouletheis gar ho Theos gegonen huiou pater kai phos deuteron kata panta heauto aphomoiomenon hupestesato: [1090]1 * he monas en, he duas de ouk en prin huparxei: [1091]1 * he ousia tou patros estin arche kai rhiza kai pege tou huiou:
[1092]1 * he ousia estin aphtharsia te kai phos autoon, haploun te kai monoeides, he de toutou (scil. tou demiourgou) ousia ditten men tina dunamin proegagen, autos de tou kreittonos estin eikon. mede se ta nun touto thorubeito, thelousan mathein, pos apo mias arches ton holon ouses te kai homologoumenes hemin kai pepisteumenes, tes agennetou kai aphthartou kai agathes, sunestesan kai hautai hai phuseis, he te tes phthoras kai he tes mesotetos, anomoousioi hautai kathestosai, tou agathou phusin echontos ta homoia heauto kai homoousia gennan te gai propherein; mathese gar hexes kai ten toutou archen te kai gennesin: [1093]1 * he sarx tou kuriou proskuneitai katho hen esti prosopon kai hen zoon met' autou: [1094]1 * hegemonikon: [1095]1 * hemeis de ton Iesoun ouk anthropikos aphorizomen; oude gar anthropos monon (oude huperousios e anthropos monon) all' anthropos alethos, ho diapherontos philanthropos huper anthropous kai kata anthropous ek tes ton anthropon ousias ho huperousios ousiomenos . . . kai gar hina sunelontes eipomen oude anthropos en, ouch hos me anthropos, all' hos ex anthropon, anthropon epekeina, kai huper anthropon alethos anthropos gegonos. Kai to loipon ou kata Theon ta theia drasas, ou ta anthropeia kata anthropon, all' androthentos Theou kainen tina ten theandriken energeian hemin pepoliteumenos:
[1096]1 * hemeis to apostoliko throno exakolouthoumen te kai peithometha kai tous koinonikous autou koinonikous echomen, kai tous hup' autou katakrithentas kai hemeis katakrinomen: [1097]1 * henosthai to Theo ton logon: [1098]1 * hen hemeis apo ton progonon paradotheisan opheilomen meta tes prosekouses kathosioseos ekdikein kai tes idias eulabeias ten axian to makario apstolo Petro atroton kai en tois hemeterois chronois diaphulattein, hina ho makariotatos episkopos tes Rhomaion poleos, ho ten hierosunen kata panton he archaiotes paresche, choran kai euporian echein peri te pisteos kai hiereon krinein: [1099]1 * e tautoousios: [1100]1 * en pote hote ouk en ho huios tou Theou: [1101]1 * en pote hote ouk en: [1102]1 * en holos genneton ouden, pater de en monos agennetos . . . epei de en gonimos, edoxen auto pote to kalliston kai teleotaton, ho heichen en auto, gennesai kai proagagein; phileremos gar ouk en; Agape gar, phesin, en holos, he de agape ouk estin agape, ean me e to agpaomenon . . . teleioteros de ho pater, hoti agennetos on monos: [1103]1 * en, aei: [1104]1 * He sarx edeito atreptou nou, me hupopiptontos aute dia epistemosunes astheneian, alla sunarmozontos auten abiastos heauto . . . Ou dunatai sozein ton kosmon ho anthropos men on kai te koine ton anthropon phthora hupokeimenos: [1105]1 * idiopoiesis: [1106]1 * idiotes: [1107]1 [1108]2 * idiotes tes ousias: [1109]1 * idiotetes charakterizousai, exaireta idiomata: [1110]1 * idiotropos anekdiegetos hupostasis: [1111]1 * idian poiein ten sarka oikonomikos: [1112]1 * hieratikon teleioseon: [1113]1 * himation: [1114]1 * idion: [1115]1 * idion tes ousias tou Theou gennema: [1116]1 [1117]2 * idion huiou: [1118]1 * idios: [1119]1 * hina tes men epeisaktou phthoras to geinon hemon apallaxe soma, te kath' henosin oikonomia ten idian auto zoen enieis, psuchen de idian anthropinen poioumenos hamartias auten apophene kreittona, tes idias phuseos to pepegos te kai atrepton, hoiaper erio baphen, enkatachrosas aute.: [1120]1 * hina ho prototokos Theou prototoko anthropo sunaptomenos deichthe:
[1121]1 * I. Chr. anthropinois te au kai tois huper anthropon idiomasin eis hen ti to metaxu sunkeimenos: [1122]1 * I. Chr. onta pros ton Theon en hupostasei . . . menonta eis tous aionas: [1123]1 * Iesous de proekopten . . . chariti para Theo--chariti de, akolouthon te sunesei kai te gnosei ten areten metion, ex hes he para to Theo charis auto ten prostheken elambanen . . . delon de ara kakeino, hos ten areten akribesteron te kai meta pleionos eplerou tes euchereias e tois loipois anthropois en dunaton, hoso kai kata prognosin tou hopoios tis estai henosas auton ho Theos logos heauto en aute diaplaseos arche, meizona pareichen ten par' heautou sunergeian pros ten ton deonton katorthosin . . . henoto men gar ex arches to Theo ho lephtheis kata prognosin; en aute te diaplasei tes metras ten katarchen tes henoseos dexamenos: [1124]1 * ho Theos: [1125]1 [1126]2 * ho Christos treptos men te ge phusei te oikeia: [1127]1 * ho gnesios ton musterion oikonomos: [1128]1 * ho de peri tou pneumatos logos en paradrome keitai, oudemias exergasias axiotheis, dia to medepo tote kekinesthai to zetema:
[1129]1 * ho theios gnophos esti to aprositon phos: [1130]1 * ho kat' ousian Theos to kat' ousian Theo homoousios!: [1131]1 * ho logos meta tes idias sarkos: [1132]1 * ho huios echei ek tou patros ten tautoteta: [1133]1 * ho arithmos ou diaireseos aitios pephuken: [1134]1 * ho en nao Theos logos; : [1135]1 * homilia: [1136]1 * homogeneis: [1137]1 * homoion kata tas graphas, hou ten gennesin oudeis oiden: [1138]1 * homoios: [1139]1 * homoiousios: [1140]1 [1141]2 [1142]3 [1143]4 [1144]5 [1145]6
[1146]7 [1147]8 [1148]9 [1149]10 * homoiousios ek tes ousias: [1150]1 * homoiotes: [1151]1 [1152]2 * homologoumen . . . ou duo phuseis ton hena huion, mian proskuneten kai mian aproskuneton, alla mian phusin tou Theou logou sesarkomenen kai proskunoumenen meta tes sarkos autou mia proskunesei: [1153]1 * homologoumen ton monogene tou Theou huion . . . hena tunchanein kai ou duo; henos gar einai phamen ta te thaumata kai ta pathe haper hekousios hupemeine sarki . . . he sarkosis ek tes theotokou prostheken huiou ou pepoieke. memeneke gar trias he trias kai sarkothentos tou henos tes triados Theou logou . . . panta de ton heteron ti phronesanta e phronounta, e nun e popote e en Kalchedoni e hoia depote suoodo anathematizomen: [1154]1 * homologo ton kurion Iesoun Christon, ex aionos men asarkon Theon logon, ep' eschaton de aionon sarka ex hagias parthenou henosanta heauto, einai Theon kai anthropon, hena kai ton auton, hupostasin mian suntheton kai prosopon hen adiaireton, mesiteuon Theo kai anthropois kai sunapton ta dieremena poiemata to pepoiekoti, homoousion Theo kata ten ek tes patrikes ousias huparchousan auto theoteta, kai homoousion anthropois kata ten ek tes anthropines phuseos henomenen auto sarka, proskunoumenon de kai doxazomenon meta tes idias sarkos; hoti di' autes hemin gegonen lutrosis ek thanatou kai koinonia pros ton athanaton; akros gar henomene he sark to logo kai medepote autou chorizomene, ouk estin anthropou, ou doulou, ou ktistou prosopou, all' autou tou Theou logou, tou demiourgou, tou homoousiou to Theo, toutestin te asomato ousia tou arretpu patros.: [1155]1 * homoousioi: [1156]1 [1157]2 [1158]3 * homoousion: [1159]1 * homoousion to patri: [1160]1 * homoousios: [1161]1 [1162]2 [1163]3 [1164]4 [1165]5 [1166]6 [1167]7
[1168]8 [1169]9 [1170]10 [1171]11 [1172]12 [1173]13 [1174]14
[1175]15 [1176]16 [1177]17 [1178]18 [1179]19 [1180]20 [1181]21
[1182]22 [1183]23 [1184]24 [1185]25 [1186]26 [1187]27 [1188]28
[1189]29 [1190]30 [1191]31 [1192]32 [1193]33 [1194]34 [1195]35
[1196]36 [1197]37 [1198]38 [1199]39 [1200]40 [1201]41 [1202]42
[1203]43 [1204]44 [1205]45 [1206]46 [1207]47 [1208]48 [1209]49 * homoousios to Theo: [1210]1 * homoousios'": [1211]1 * homophueis: [1212]1 [1213]2 * homophues: [1214]1 * homoiais doxais: anepimikta heautais eisin hai hupostaseis auton, mia tes mias endoxotera doxais ep' apeiron. Xenos tou huiou kat' ousian ho pater, hoti anarchos huparchei: [1215]1 * homoioma: [1216]1 [1217]2 [1218]3 * homoiosis tou huiou pros ton patera kata ten ousian kai kata ten phusin: [1219]1 * organon: [1220]1 * ho tois triakosiois eresen episkopois ouden estin eteron e tou Theou gnome, malista ge hopou to hagion pneuma toiouton kai telikouton andron tais dianoiais enkeimenon ten theian boulesin exephotisen: [1221]1 * ho te men dunamei kai umeis phroneite, to de onomati monon arneisthe dia tous anthropous: [1222]1 * hothen tes sarkos paschouses ouk en ektos tautes ho logos; dia touto gar autou legetai to pathos: [1223]1 * hole trias heis Theos estin: [1224]1 * homoia: [1225]1 * homoion: [1226]1 * homoion patri kata tas graphas--homoion kata panta hos hoi hagiai graphai legousin: [1227]1 * homoios: [1228]1 [1229]2 [1230]3 [1231]4 [1232]5 * homoios kata panta kai kata ten ousian: [1233]1 * homoios kata tas graphas: [1234]1 * homoios kat' ousian: [1235]1 [1236]2 * homoios, kata ton homoion tropon kai ho huios pneuma on kai ek tou tatros pneuma gennetheis, kata men to pneuma ek pneumatos einai to auto estin, kata de to aneu aporroias kai pathous kai merismou ek tou patros gennethenai homoios esti to patri: [1237]1 * hoper phesin ho kurios ou patera heauton anagoreuon oude tas te hupostasei duo phuseis mian einai saphenizon, all' hoti ten patriken emphereian akribos pephuken sozein ho huios tou patros, ten kata panta homoioteta autou ek phuseos apomaxamenos kai aparallaktos eikon tou patros tunchanon kai tou prototutou ektupos charakter: [1238]1 * hopou teleios anthropos, ekei hamartia: [1239]1 * horos: [1240]1 [1241]2 * hoti eipomen, Archen echei ho uhuos, ho de Theos anarchos esti. Dia touto diokometha, kai hoti eipomen, Ex ouk onton estin: [1242]1 * Ho de oute huperapelogesato, oute palin pros auton apechthos henechthe, monon de dia tou prosopou meidiasas hupephene , mochtherias me makran auton einai, kai hos apologesamenon eiche:
[1243]1 * Homoiousios: [1244]1 * Homologian einai ten men en te pistei kai politeia, ten de en phone; he men oun en phone homologia kai epi ton exousion ginetai, hen monen homologian hegountai einai hoi polloi, ouch hugios; donantai de tauten ten homologian kai hoi hupokritai homologein.:
[1245]1 * Homoousios: [1246]1 * Homoousios: [1247]1 [1248]2 [1249]3 [1250]4 [1251]5 [1252]6 [1253]7
[1254]8 [1255]9 [1256]10 * Horizomen sun akribeia pase kai emmeleia paraplesios to tupo tou timiou kai zoopoiou staurou anatithesthai tas septas kai hagias eikonas, tas ek chromaton kai psephidos kai heteras hules epitedeios echouses en tais hagiais tou Theou ekklesiais, en hierois skeuesi, kai esthesi, toichois te kai sanisin, oikoi te kai hodois; tes te tou kuriou kai Theou kai soteros hemon Iesou Christou eikonos, kai tes achrantou despoines hemon tes hagias theotokou, timion te angelon, kai panton hagion kai hosion andron; hoso gar sunechos di' eikonikes anatuposeos horontai, tosouton kai hoi tautas theomenoi dianistantai pros ten ton prototupon mnemen te kai epipothesin, kai tautais aspasmon kai timetiken proskunesin aponemein, ou men ten kata pistin hemon alethinen latreian, e prepei mone te theia phusei; all' hon tropon to tupo tou timiou kai zoopoiou staurou kai tois hagiois euangeliois kai tois loipois hierois anathemasi, kai thumiamaton kai photon prosagogen pros ten touton timen poieisthai, kathos kai tois archaiois eusebos eithistai; he gar tes eikonos time epi to prototupon diabainei; kai ho proskunon ten eikona, proskunei en aute tou engraphomenou ten hupostasin.: [1257]1 * Hon tropon gar he arretos autou hupostasis asunkrito huperoche edeichthe huperkeimene panton hois autos to einai echarisato, houtos kai he huiotes autou kata phusin tunchanousa tes patrikes theotetos alekto huperoche diapherei ton di' autou thesei huiotethenton.: [1258]1 * upostasis: [1259]1 * huiopator: [1260]1 [1261]2 [1262]3 * hupostasis: [1263]1 * hupostaseis: [1264]1 * hupostenai en to logo: [1265]1 [1266]2 * huper: [1267]1 * hupostasin: [1268]1 * hupostasin men legomen hegoumenoi tauton einai eipein hupostasin kai ousian: [1269]1 * hupostasis: [1270]1 [1271]2 [1272]3 [1273]4 [1274]5 [1275]6 [1276]7
[1277]8 [1278]9 [1279]10 [1280]11 [1281]12 [1282]13 [1283]14
[1284]15 [1285]16 [1286]17 [1287]18 [1288]19 * hupostasis sunthetos: [1289]1 * huparxis: [1290]1 * husteron-proteron: [1291]1 * Hupostasis: [1292]1 [1293]2 * homologoun gar kai touto, hoti ou soma apsuchon oud' anaistheton oud' anoeton eichen ho soter, oude gar hoion te en, tou kuriou di' hemas anthropou genomenou, anoeton einai to soma autou, oude somatos monou, alla kai psuches en auto to logo soteria gegonen.:
[1294]1 * hos de ezeteito tes pisteos ho tropos, enarges men elenchos to gramma tes Eusebiou prouballeto blasphemias. epi panton de anagnosthen autika sumphoran men astathmeton tes ektropes heneka tois autekoois prouxenei, aischunen d'anekeston to grapsanti pareichen: [1295]1 * hos meden morion en autois einai me metechon panton ton en to migmati: [1296]1 * hos oikeia mele: [1297]1 * hos anthropos: [1298]1 * o tes kaines mixeos, o tes paradoxou kraseos: [1299]1 * hosper antikeitai te boulesei to para gnomen, houtos huperkeitai kai proegeitai tou bouleuesthai to kata phusin. oikian men oun tis bouleuomenos kataskeuazei, huion de genna kata phusin. kai to men boulesei kataskeuazomenon erxato ginesthai kai exothen esti tou poiountos; ho de huios idion esti tes ousias tou patros gennema kai ouk estin exothen autou; dio oude bouleuetai peri autou, hina me kai peri heautou doke bouleuesthai; hoso oun tou ktismatos ho huios huperkeitai, tosouto kai tes bouleseos to to kata phusin: [1300]1 * hoste duo men einai patera kai huion, monada de theotetos adiaireton.: [1301]1 * o kaine ktisis kai mixis thespesia, Theos kai sarx mian apetelesan phusin: [1302]1 * ousia: [1303]1 * rhiza: [1304]1 * rhema: [1305]1 __________________________________________________________________

Index of Latin Words and Phrases

* essentia, substantia, natura: [1306]1 * quæ determinatur per formam: [1307]1 * Agit utraque forma quod proprium est: [1308]1 * Angelus diaboli est Samosatenus Paulus, qui purum hominem dicere præsumpsit dominum J. Chr. et negavit existentiam divinitatis unigeniti, quæ est ante sæcula: [1309]1 * Christus crucifixus est in forma servi.: [1310]1 * Christus deus et homo: [1311]1 * Christus in forma dei manens formam servi accepit.: [1312]1 * Corpus cæleste: [1313]1 * Credere in patrem omnipotentem, et in Christum Iesum filium eius unicum dominum nostrum, qui natus est de spiritu sancto et Maria virgine: [1314]1 * Cunctos populos, quos clementiæ nostræ regit temperamentum in tali volumus religione versari, quam divinum Petrum apostolum tradidisse Romanis religio usque ad nunc ab ipso insinuata declarat quamque pontificem Damasum sequi claret et Petrum Alexandriæ episcopum virum apostolicæ sanctitatis, hoc est, ut secundum apostolicam disciplinam evangelicamque doctrinam patris et filii et spiritus sancti unam deitatem sub pari majestate et sub pia trinitate credamus (this is the Western-Alexandrian way of formulating the problem). Hanc legem sequentes Christianorum catholicorum nomen jubemus amplecti, reliquos vere dementes vesanosque judicantes hæretici dogmatis infamiam sustinere, divina primum vindicta, post etiam motus nostri, quem ex cælesti arbitrio sumpserimus, ultione plectendos: [1315]1 * Demonstratio: [1316]1 * Diu apud nos uncertum fuit, quid in ipso Eutyche catholicis displiceret.: [1317]1 * Ea gratia: [1318]1 * Et quia clementissimus imperator pro ecclessiæ pace sollicitus synodum voluit congregari, quamvis evidenter appareat, rem, de qua agitur, nequaquam synodali indigere tractatu: [1319]1 * Ex professo: [1320]1 * Expositio fidei catholicæ ecclesiæ: [1321]1 * Fieri non protest, ut, per quem sunt omnia, sit onus ex nobis.:
[1322]1 * Illud sane miramur: [1323]1 [1324]2 * In necessariis unitas, in dubiis libertas: [1325]1 * Mysterium: [1326]1 * Nicæna synodus auctore Hosio confecta habebatur.: [1327]1 * Non propter me ista vox (John XII. 30: [1328]1 * Non vis eum substantivum habere in re per substantiæ proprietatem, ut res et persona quædam videri possit: [1329]1 * Optime Punici Christiani baptismum ipsum nihil aliud quam salutem' et sacramentum corporis Christi nihil aliud quam vitam' vocant, unde nisi ex antiqua, ut existimo, et apostolica traditione:
[1330]1 * Pro reverenda et catholica religione fidei Christianorum tuam sanctitatem principatum in episcopatu divinæ fidei possidentem sacris litteris in principio justum credimus alloquendam . . . omni impio errore sublato per celebrandam synodum te auctore maxime pax circa omnes episcopos fidei catholicæ fiat!: [1331]1 * Propter hanc unitatem personæ: [1332]1 * Quamvis enim in domino T. Chr. dei et hominis (!) una persona sit, aliud tamen est, unde in utroque communis est contumelia, aliud unde communis est gloria: [1333]1 * Quicunque vult salvus esse.: [1334]1 * Quod erat in causa, apparet in effectu!: [1335]1 * Quod si odit anima mea vocem homousion et nolim ea uti, non ero hæreticus. Quis enim me coget uti, modo rem teneam, quæ in concilio per scripturas definita est? Etsi Ariani male senserunt in fide, hoc tamon optime, sive malo sive bono animo, exegerunt, ne vocem profanam et novam in regulis fidei statui liceret.: [1336]1 * Quot verba, tot scandala!: [1337]1 * Sacramentum: [1338]1 * Sacramentum Chrismatis: [1339]1 * Sacramentum Salis: [1340]1 * Salva igitur proprietate utriusque naturæ et substantiæ (both words should be noted) et in unam coeunte personam suscepta est a maiestate humilitas: [1341]1 * Sancta synodus utrosque sermones (two and one natures) pari honore:
[1342]1 * Sanctorum patrum constitutionem prolatam nulla patiamini temeritate violari vel imminui . . . ac si qui forte civitatum suarum splendore confisi aliquid sibi tentaverint usurpare, hoc qua dignum est constantia retundatis: [1343]1 * Servemus distinctionem divinitatis et carnis.: [1344]1 * Si enim sermo ex transfiguratione et demutatione substantiæ caro factus est, una iam erit substantia ex duabus, ex carne et spiritu, mixtura quædam, ut electrum ex auro et argento et incipit nec aurum esse, id est spiritus, neque argentum, id est caro, dum alterum altero mutatur et tertium quid efficitur.: [1345]1 * Si quis post assumptionem hominis naturaliter dei filium unum esse audet dicere, anathema sit.: [1346]1 * Statuta ecclesiæ antiqua: [1347]1 * Unam offer venerationem.: [1348]1 * Ut transeamus ad sanctorum communionem. Illos hic sententia ista confundit, qui sanctorum et amicorum dei cineres non in honore debere esse blasphemant, qui beatorum martyrum gloriosam memoriam sacrorum reverentia monumentorum colendam esse non credunt. In symbolum prævaricati sunt, et Christo in fonte mentiti sunt, et per hanc infidelitatem in medio sinu vitæ locum morti aperuerunt.:
[1349]1 * Videmus duplicem statum, non confusum sed coniunctum, in una persona, deum et hominem Iesum . . . Et adeo salva est utriusque proprietas substantiæ, ut et spiritus res suas egerit in illo, i.e.: [1350]1 * a patre et filio missus est idem filius, quia verbum patris est ipse filius: [1351]1 * ad nutum papæ: [1352]1 * adhærere deo: [1353]1 * agit utraque forma cum alterius communione, quod proprium est:
[1354]1 * agit utraque forma cum alterius communione, quod proprium est verbo scilicet operante quod verbi est et carne exsequente quod carnis est.: [1355]1 * aliud videtur, aliud intellegitur: [1356]1 * alium autem quomodo accipere debeas jam professus sum, personæ, non substantiæ: [1357]1 * apparet proprietas utriusque personæ: [1358]1 * argumentatio ad absurdum: [1359]1 * assumpsit formam servi sine sorde peccati, humana augens, divina non minuens: [1360]1 * assumptio: [1361]1 [1362]2 [1363]3 * assumptio carnis: [1364]1 * caro (= homo = filius = Jesus): [1365]1 * caro dei: [1366]1 * commonitorium: [1367]1 * conditio: [1368]1 [1369]2 * conjuncti: [1370]1 * conserti et connexi gradus: [1371]1 * consortes substantiæ patris: [1372]1 * contra dei propositum: [1373]1 * contradictio in adjecto: [1374]1 [1375]2 [1376]3 [1377]4 * corruptio: [1378]1 * cottidie oblectabar in persona: [1379]1 * cui inhærent : [1380]1 * cultus: [1381]1 [1382]2 * cum alterius communione: [1383]1 * cum grano salis: [1384]1 * de principiis: [1385]1 * de utraque eius substantia. : [1386]1 * de utroque processit: [1387]1 * dei filius naturæ carnis immixtus: [1388]1 * deificatio: [1389]1 * deitas, virtus, potestas, status: [1390]1 * derivatio: [1391]1 * deus (ex patre) et homo (ex matre): [1392]1 * deus natus et passus: [1393]1 * deus-homo: [1394]1 * dictum est tres personæ' non ut illud diceretur, sed ne taceretur:
[1395]1 * differentia per distinctionem: [1396]1 * disciplina arcana: [1397]1 * dispersio: [1398]1 * distributio, distinctio, dispositio, dispensatio: [1399]1 * diversitas: [1400]1 * divisio: [1401]1 * docta ignorantia: [1402]1 * doctrina: [1403]1 * doctrina de Christo: [1404]1 * doctrina publica: [1405]1 [1406]2 [1407]3 [1408]4 [1409]5 [1410]6
[1411]7 [1412]8 [1413]9 [1414]10 * duarum personarum conjunctio: [1415]1 * duas naturales operationes: [1416]1 * duas naturales voluntates: [1417]1 * duo substantiæ: [1418]1 * duplex status non confusus: [1419]1 * duæ substantiæ: [1420]1 * duæ substantiæ (naturæ) in una persona: [1421]1 * duæ substantiæ in Christo Jesu, divina et humana: [1422]1 * eos, qui pro hominis anima rationabili et intelligibili dicunt dei verbum in humana carne versatum, quum ipse filius sit verbum dei et non pro anima rationabili et intelligibili in suo corpore fuerit, sed nostram id est rationabilem et intelligibilem sine peccato animam susceperit atque salvaverit.: [1423]1 * episcopus Alexandrinus sibi omnia vindicans: [1424]1 * epistola dogmatica: [1425]1 * eundem atque unum dominum nostrum et deum I. Chr. utpote volentem et operantem divine et humane nostram salutem: [1426]1 * ex analogia: [1427]1 * ex necessitate fidei: [1428]1 [1429]2 * ex patre solo: [1430]1 * ex professo: [1431]1 * ex unitate patris: [1432]1 * exinanitio inclinatio fuit miserationis, non defectio potestatis:
[1433]1 * fatendum est, patrem et filium principium esse spiritus sancti, non duo principia.: [1434]1 * fides Athanasii: [1435]1 * fides catholica: [1436]1 * fides implicita: [1437]1 [1438]2 * fides quæ creditur: [1439]1 * filii personam . . . sic et cetera, quæ nunc ad patrem de filio vel ad filium, nunc ad filium de patre vel ad patrem, nunc ad spiritum pronuntiantur, unamquamque personam in sua proprietate constituunt:
[1440]1 * filioque: [1441]1 [1442]2 [1443]3 [1444]4 [1445]5 [1446]6 [1447]7
[1448]8 [1449]9 * filius dei et filius hominis: [1450]1 * filius ex sua persona profitetur patrem: [1451]1 * filius hominis: [1452]1 * forma: [1453]1 * forma dei: [1454]1 [1455]2 * forma servi: [1456]1 [1457]2 * formæ cohærentes: [1458]1 * formæ dei et servi: [1459]1 * gradus: [1460]1 [1461]2 * homines boni: [1462]1 * homo Jesus similiter omnibus hominibus, nihil differens connaturalibus hominibus, quam quia ipsi gratiam dedit; gratia autem data naturam non immutat, sed post mortis destructionem donavit ei deus nomen supra omne nomen . . . o gratia, quæ superavit omnem naturam! . . . sed mei fratres dicunt mihi: "non separa hominem et deum, sed unum eundemque dic, hominem dicens connaturalem mihi deum"; si dicam connaturalem deum, dic quomodo homo et deus unum est? numquid una natura hominis et dei, domini et servi, factoris et facturæ? homo homini consubstantialis est, deus autem deo consubstantialis est. Quomodo igitur homo et deus unum per unitatem esse potest, qui salvificat et qui salvificatur, qui ante sæcula est et qui ex Maria adparuit: [1463]1 * humana et divina substantia: [1464]1 * in bonam partem: [1465]1 * in deo nihil quidem secundum accidens dicitur, quia nihil in eo mutabile est; nec tamen omne quod dicitur, secundum substantiam dicitur. Dicitur enim ad aliquid, sicut pater ad filium et filius ad patrem, quod non est accidens, quia et ille semper pater et ille semper filius: [1466]1 * in dogmaticis: [1467]1 [1468]2 * in duabis naturis: [1469]1 * in duabus naturis: [1470]1 * in integra veri hominis perfectaque natura verus natus est deus, totus in suis, totus in nostris: [1471]1 * in natura Christi corporis infirmitatem naturæ corporeæ non fuisse:
[1472]1 * in praxi: [1473]1 [1474]2 * in susceptione hominis non unius substantiæ, sed unius eiusdemque personæ: [1475]1 * in thesi: [1476]1 * in una persona: [1477]1 * in utraque natura intelligendam et filius hominis legitur descendisse de coelo: [1478]1 * individua permanet: [1479]1 * individui et inseparati a patre: [1480]1 * individuum: [1481]1 [1482]2 [1483]3 * invisibilis factus visibilis: [1484]1 * invitis autoribus: [1485]1 * ita ex utraque neutrum est; aliud longe tertium est quam utrumque.:
[1486]1 * librum valde suasorium, quem pravo sensu patrum testimoniis in tantum roborare conatus est, ut ad decipiendum imperatorem et suam hæresim constituendam pæne Leonem, urbis Romæ pontificem, et Chalcedonensem synodum ac totos occidentales episcopos illorum adminiculo Nestorianos ostenderet.: [1487]1 * locus classicus: [1488]1 * manifesta et personalis distinctio conditionis (this too is a juristic conception) patris et filii: [1489]1 * mediator dei et hominum homo Iesus Christus: [1490]1 * mens ipsa, notitia mentis, amor--memoria, intelligentia, voluntas:
[1491]1 * minores: [1492]1 * mixtio: [1493]1 * modi: [1494]1 * modus vivendi: [1495]1 * mori potest ex uno, mori non potest ex altero: [1496]1 * mutatis mutandis: [1497]1 [1498]2 [1499]3 [1500]4 * mysterium: [1501]1 [1502]2 * nam nec semel sed ter ad singula nomina in personas singulas tinguimur: [1503]1 * nativitas divina: [1504]1 * nativitas temporalis: [1505]1 * natura: [1506]1 [1507]2 * natura inviolabilis unita est naturæ passibili: [1508]1 * natura nostri generis: [1509]1 * naturæ alteri altera miscebatur.: [1510]1 * natus ex femina deus: [1511]1 * necessitas boni: [1512]1 * nefandissimi hæretici: [1513]1 * nomen, species, forma, gradus: [1514]1 * nomina: [1515]1 [1516]2 * non confusus: [1517]1 * non ut illud diceretur: [1518]1 * nulla est discrepantia divinitatis et operis; non igitur in utroque una persona, sed una substantia est"; but on the other hand: "non duo domini, sed unus dominus, quia et pater deus et filius deus, sed unus deus, quia pater in filio et filius in patre--nevertheless--unus deus, quia una deitas: [1519]1 * nullo prolatus et innatus: [1520]1 * nuncupativus: [1521]1 * officiales: [1522]1 * opera: [1523]1 * opus superadditum: [1524]1 * ordo urbium nobilium: [1525]1 * paracletus a patre filioque procedens: [1526]1 * passiones: [1527]1 * pater prima persona, quæ ante filii nomen erat proponenda: [1528]1 * pater, filius et spiritus sanctus--unus deus.: [1529]1 * permutatio nominum: [1530]1 * perpetua virginitas: [1531]1 * persona: [1532]1 [1533]2 [1534]3 [1535]4 [1536]5 [1537]6 [1538]7
[1539]8 [1540]9 [1541]10 [1542]11 [1543]12 [1544]13 * personales substantiæ: [1545]1 [1546]2 * personæ: [1547]1 [1548]2 * pia fracas: [1549]1 * portio dei: [1550]1 * portiones: [1551]1 * primi ordinis: [1552]1 * principium: [1553]1 [1554]2 [1555]3 * pro forma: [1556]1 * pro tribus capitulis: [1557]1 * processio: [1558]1 [1559]2 [1560]3 * proprietas: [1561]1 * proprietas divinæ humanæque naturæ: [1562]1 * proprietas salva: [1563]1 * proximæ personæ: [1564]1 * proximæ personæ officiales: [1565]1 * præcipuum Christo præter ceteros homines non aliquo puro honore ex deo pervenit, sicut in ceteris hominibus, sed per unitatem ad deum verbum, per quam omnis honoris ei particeps est post in coelum ascensum: [1566]1 * præsertim cum tam evidens fidei causa sit, ut rationabilius ab indicenda synodo fuisset abstinendum: [1567]1 * qui duos filios asserunt, unum ante sæcula et alterum post assumptionem carnis ex virgine: [1568]1 * qui episcopus ordinandus est, antes examinetur . . . si incarnationem divinam non in patre neque in spiritu s. factam, sed in filio tantum credat, ut qui erat in divinitate dei patris filius, ipse fieret in homine hominis matris filius, deus verus ex patre, homo verus ex matre, carnem ex matris visceribus habens et animam humanam rationalem, simul in eo ambæ naturæ, i.e.: [1569]1 * qui unus idemque est: [1570]1 * quid pro quo: [1571]1 * quo dicto (Matt. XVI. 17: [1572]1 * quot personæ tibi videntur, Praxea?: [1573]1 * quæcumque ergo substantia sermonis (tou logou: [1574]1 * reductio ad absurdum: [1575]1 * regula fidei: [1576]1 [1577]2 [1578]3 [1579]4 * religio publica: [1580]1 * religiosa clementissimi principis fides sciens ad suam gloriam maxime pertinere, si intra ecclesiam catholicam nullius erroris germen exsurgeret, hanc reverentiam divinis detulit institutis, ut ad sanctæ dispositionis effectum auctoritatem apostolicæ sedis adhiberet, tamquam ab ipso Petro cuperet declarari, quid in eius confessione laudatum sit, quando dicente domino: quem me esse dicunt homines filium hominis?: [1581]1 * res: [1582]1 * sacrifcium intellectus fidei: [1583]1 * salva est utriusque proprietas substantiæ in Christo Jesu: [1584]1 * salva proprietas utriusque substantiæ: [1585]1 * salva utriusque substantiæ proprietate: [1586]1 * secundum aliquid: [1587]1 * secundum carnem: [1588]1 * secundum participationem: [1589]1 * sed conjunctus: [1590]1 * sed quia nostra loquendi consuetudo iam obtinuit, ut hoc intelligatur cum dicimus essentiam, quod intellegitur cum dicimus substantiam, non audemus dicere: unam essentiam tres substantias, sed unam essentiam vel substantiam, tres autem personas, quemadmodum multi Latini ista tractantes et digni auctoritate dixerunt, cum alium modum aptiorem non invenirent, quo enuntiarent verbis quod sine verbis intellegebant: [1591]1 * semper virgo: [1592]1 * sensus, affectus, motus: [1593]1 * separatio: [1594]1 * si Christus personæ paternæ spiritus est, merito spiritus, cujus personæ erat, id est patris, eum faciem suam ex unitate scilicet pronuntiavit: [1595]1 * si per inspirationem misericordiæ dei ad satisfactionem causa perducitur: [1596]1 * si una persona et dei et domini in scripturis inveniretur, etc.:
[1597]1 * sic voluit deus renovare sacramentum, ut nove unus crederetur per filium et spiritum, ut coram iam deus in suis propriis nominibus et personis cognosceretur.: [1598]1 * simplicior: [1599]1 * singula sunt in singulis et omnia in singulis et singula in omnibus et omnia in omnibus et unum omnia.: [1600]1 * singularitas numeri: [1601]1 * sociatus homo et deus: [1602]1 * societas nominum: [1603]1 * solus pater non legitur missus, quoniam solus non habet auctorem, a quo genitus sit vel a quo procedat: [1604]1 * species: [1605]1 * species indivisæ: [1606]1 * species, formæ gradus, res, personæ: [1607]1 * spiritus (= deus = pater = Christus): [1608]1 * spiritus paracletus per filium est: [1609]1 * spiritus personæ ejus Christus dominus: [1610]1 * status: [1611]1 * status, forma: [1612]1 * substantia: [1613]1 [1614]2 [1615]3 [1616]4 [1617]5 [1618]6 * substantia divina: [1619]1 * substantia impersonalis: [1620]1 * substantia materialis: [1621]1 * substantia, status, potestas, virtus: [1622]1 * substantiam: [1623]1 * substantiva res ex ipsius dei substantia: [1624]1 * summum bonum: [1625]1 * sunt semper unicem, neuter solus: [1626]1 * superstitio: [1627]1 [1628]2 [1629]3 * synodus sanctorum: [1630]1 * tenet sine defectu proprietatem suam utraque natura, et sicut formam servi dei forma non adimit, ita formam dei servi forma non minuit: [1631]1 * tertium quid: [1632]1 * tomus: [1633]1 * tres cohærentes: [1634]1 * tres personæ: [1635]1 [1636]2 * tres res et tres species unius et indivisæ substantiæ: [1637]1 * ubique esse: [1638]1 * una essentia tres substantiæ: [1639]1 * una persona: [1640]1 * una persona, duæ substantiæ: [1641]1 * una substantia: [1642]1 * unicus et singularis: [1643]1 * unitas ex semetipsa derivans trinitatem: [1644]1 * unitas substantiæ: [1645]1 * unius substantiæ: [1646]1 [1647]2 [1648]3 [1649]4 * unius substantiæ tres personæ: [1650]1 * uno statu: [1651]1 * unum de trinitate, esse crucifixum--passum carne: [1652]1 * unus deus est ipse trinitas, pater et filius et spiritus s. est unus deus: [1653]1 * unus et idem: [1654]1 [1655]2 * unus ex trinitate: [1656]1 * ut orientales episcopi ab occidentalibus judicarentur: [1657]1 * ut pleniori iudicio omnis possit error aboleri.: [1658]1 * utraque natura: [1659]1 * utraque natura quae per conjunctionem summam et inconfusam in una persona unigeniti adoratur: [1660]1 * utraque substantia: [1661]1 [1662]2 * utriusque naturæ persona: [1663]1 * utrumque iuste filius vocatur, una existente persona, quam adunatio naturarum effecit: [1664]1 * venia ex poenitentia: [1665]1 * verbum et homo: [1666]1 * videmus duplicem statum non confusum sed conjunctum in una persona, deum et hominem Jesum: [1667]1 * vis inertiæ: [1668]1 * visibilem et invisibilem deum deprehendo sub manifesta et personali distinctione: [1669]1 __________________________________________________________________

Index of French Words and Phrases

* Dioscore règne partout.: [1670]1
* du fait: [1671]1
* fait accompli: [1672]1
* parvenu: [1673]1
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Index of Pages of the Print Edition

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[1770]83 [1771]84 [1772]85 [1773]86 [1774]87 [1775]88 [1776]89
[1777]90 [1778]91 [1779]92 [1780]93 [1781]94 [1782]95 [1783]96
[1784]97 [1785]98 [1786]99 [1787]100 [1788]101 [1789]102
[1790]103 [1791]104 [1792]105 [1793]106 [1794]107 [1795]108
[1796]109 [1797]110 [1798]111 [1799]112 [1800]113 [1801]114
[1802]115 [1803]116 [1804]117 [1805]118 [1806]119 [1807]120
[1808]121 [1809]122 [1810]123 [1811]124 [1812]125 [1813]126
[1814]127 [1815]128 [1816]129 [1817]130 [1818]131 [1819]132
[1820]133 [1821]134 [1822]135 [1823]136 [1824]137 [1825]138
[1826]139 [1827]140 [1828]141 [1829]142 [1830]143 [1831]144
[1832]145 [1833]146 [1834]147 [1835]148 [1836]149 [1837]150
[1838]151 [1839]152 [1840]153 [1841]154 [1842]155 [1843]156
[1844]157 [1845]158 [1846]159 [1847]160 [1848]161 [1849]162
[1850]163 [1851]164 [1852]165 [1853]166 [1854]167 [1855]168
[1856]169 [1857]170 [1858]171 [1859]172 [1860]173 [1861]174
[1862]175 [1863]176 [1864]177 [1865]178 [1866]179 [1867]180
[1868]181 [1869]182 [1870]183 [1871]184 [1872]185 [1873]186
[1874]187 [1875]188 [1876]189 [1877]190 [1878]191 [1879]192
[1880]193 [1881]194 [1882]195 [1883]196 [1884]197 [1885]198
[1886]199 [1887]200 [1888]201 [1889]202 [1890]203 [1891]204
[1892]205 [1893]206 [1894]207 [1895]208 [1896]209 [1897]210
[1898]211 [1899]212 [1900]213 [1901]214 [1902]215 [1903]216
[1904]217 [1905]218 [1906]219 [1907]220 [1908]221 [1909]222
[1910]223 [1911]224 [1912]225 [1913]226 [1914]227 [1915]228
[1916]229 [1917]230 [1918]231 [1919]232 [1920]233 [1921]234
[1922]235 [1923]236 [1924]237 [1925]238 [1926]239 [1927]240
[1928]241 [1929]242 [1930]243 [1931]244 [1932]245 [1933]246
[1934]247 [1935]248 [1936]249 [1937]250 [1938]251 [1939]252
[1940]253 [1941]254 [1942]255 [1943]256 [1944]257 [1945]258
[1946]259 [1947]260 [1948]261 [1949]262 [1950]263 [1951]264
[1952]265 [1953]266 [1954]267 [1955]268 [1956]269 [1957]270
[1958]271 [1959]272 [1960]273 [1961]274 [1962]275 [1963]276
[1964]277 [1965]278 [1966]279 [1967]280 [1968]281 [1969]282
[1970]283 [1971]284 [1972]285 [1973]286 [1974]287 [1975]288
[1976]289 [1977]290 [1978]291 [1979]292 [1980]293 [1981]294
[1982]295 [1983]296 [1984]297 [1985]298 [1986]299 [1987]300
[1988]301 [1989]302 [1990]303 [1991]304 [1992]305 [1993]306
[1994]307 [1995]308 [1996]309 [1997]310 [1998]311 [1999]312
[2000]313 [2001]314 [2002]315 [2003]316 [2004]317 [2005]318
[2006]319 [2007]320 [2008]321 [2009]322 [2010]323 [2011]324
[2012]325 [2013]326 [2014]327 [2015]328 [2016]329 [2017]330
[2018]331 [2019]332 [2020]333 [2021]334 [2022]335 [2023]336
[2024]337 [2025]338 [2026]339 [2027]340 [2028]341 [2029]342
[2030]343 [2031]344 [2032]345 [2033]346 [2034]347 [2035]348
[2036]349 [2037]350 [2038]351 [2039]352 [2040]353 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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27. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Lam&scrCh=4&scrV=20#ii.ii.i.ii-p8.38
28. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Mal&scrCh=3&scrV=6#ii.ii.i.i.ii-p19.10
29. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=3&scrV=14#ii.ii.i.iv.ii-p6.36
30. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=3&scrV=17#ii.ii.i.i.ii-p20.9
31. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=3&scrV=17#ii.ii.i.i.ii-p30.4
32. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=4&scrV=4#ii.ii.i.iv.ii-p6.37
33. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=6&scrV=25#ii.ii.i.i.ii-p25.9
34. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=10&scrV=29#ii.ii.i.i.ii-p25.8
35. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=11&scrV=27#ii.ii.i.i.ii-p20.10
36. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=12&scrV=28#ii.ii.i.i.ii-p18.6
37. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=12&scrV=31#ii.ii.i.i.ii-p17.7
38. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=16&scrV=17#ii.ii.i.ii-p8.72
39. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=17&scrV=5#ii.ii.i.i.ii-p30.5
40. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=19&scrV=6#ii.ii.i.iv.ii-p6.28
41. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=26&scrV=39#ii.ii.i.i.ii-p18.24
42. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=26&scrV=39#ii.ii.i.iv.v-p10.22
43. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=26&scrV=41#ii.ii.i.i.ii-p18.8
44. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=27&scrV=46#ii.ii.i.i.ii-p18.25
45. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=27&scrV=46#ii.ii.i.iv.v-p10.23
46. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=28&scrV=18#ii.ii.i.i.ii-p18.9
47. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Matt&scrCh=28&scrV=19#ii.ii.i.i.ii-p30.16
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49. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Mark&scrCh=13&scrV=32#ii.ii.i.i.ii-p18.7
50. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=Luke&scrCh=1&scrV=31#ii.ii.i.iv.ii-p6.34
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53. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=1#ii.ii.i.i.ii-p19.2
54. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=1#ii.ii.i.i.ii-p44.2
55. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=1#ii.ii.i.i.ii-p20.5
56. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=3#ii.ii.i.ii-p2.5
57. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=8#ii.ii.i.ii-p10.2
58. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=13#ii.ii.i.i.ii-p19.2
59. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=1&scrV=18#ii.ii.i.i.ii-p19.2
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67. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=11&scrV=34#ii.ii.i.i.ii-p18.12
68. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=John&scrCh=12&scrV=27#ii.ii.i.i.ii-p18.22
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89. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=1Cor&scrCh=1&scrV=24#ii.ii.i.i.ii-p18.30
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91. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=1Cor&scrCh=15&scrV=28#ii.ii.i.iv.iv-p7.40
92. file:///ccel/h/harnack/dogma4/cache/dogma4.html3?scrBook=2Cor&scrCh=5&scrV=19#ii.ii.i.i.ii-p25.10
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