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Fathers of the Church

An Exact Exposition of the Orthodox Faith, Books I-II

Description

The first book of The Orthodox Faith treats of the essence and existence of God, the Divine nature, and the Trinity. As evidence of the existence of God he cites the concurrence of opinion among those enlightened by Revelation and those who have only the light of reason to guide them. To the same end he employs the argument drawn from the mutability of created things and that from design. Treating, in the second book, of the physical world, he summarizes all the views of his times, without, however, committing himself to any of them. In the same treatise he discloses a comprehensive knowledge of the astronomy of his day. Here, also, place is given to the consideration of the nature of angels and demons, the terrestrial paradise, the properties of human nature, the foreknowledge of God, and predestination. Treating of man (c.xxvii), he gives what has been aptly called a "psychology in nuce". Contrary to the teachings of Plotinus, the master of Porphyry, he identifies mind and soul. (Catholic Encyclopedia)

Provenance

John of Damascus (676-754) was the last of the Greek Fathers. His genius was not for original theological development, but for compilation of an encyclopedic character. Concerning the Orthodox Faith is the most important of John Damascene's writings and one of the most notable works of Christian antiquity. Its authority has always been great among the theologians of the East and West. Here, again, the author modestly disavows any claim of originality — any purpose to essay a new exposition of doctrinal truth. He assigns himself the less pretentious task of collecting in a single work the opinions of the ancient writers scattered through many volumes, and of systematizing and connecting them in a logical whole. It is no small credit to John of Damascus that he was able to give to the Church in the eighth century its first summary of connected theological opinions. At the command of Eugenius III it was rendered into Latin by Burgundio of Pisa, in 1150, shortly before Peter Lombard's Book of Sentences appeared. This translation was used by Peter Lombard and St. Thomas Aquinas, as well as by other theologians, till the Humanists rejected it for a more elegant one. The author follows the same order as does Theodoret of Cyrus in his Epitome of Christian Doctrine. But, while he imitates the general plan of Theodoret, he does not make use of his method. He quotes, not only form the pages of Holy Writ, but also from the writings of the Fathers. As a result, his work is an inexhaustible thesaurus of tradition which became the standard for the great Scholastics who followed. In particular, he draws generously from Gregory of Nazianzus, whose works he seems to have absorbed, from Basil, Gregory of Nyssa, Cyril of Alexandria, Leo the Great, Athanasius, John Chrysostum, and Epiphanius. The work is divided into four books. This division, however, is an arbitrary one neither contemplated by the author nor justified by the Greek manuscript. It is probably the work of a Latin translator seeking to accommodate it to the style of the four books of Lombard's Sentences. (Catholic Encyclopedia)

by John of Damascus in Unknown | translated by S. D. F. Salmond, D.d

BOOK I.

CHAPTER I.

That the Deity is incomprehensible, and that we ought not to pry into and meddle with tire things which have not been delivered to us by the holy Prophets, and Apostles, and Evangelists.

No one hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him. The Deity, therefore, is ineffable and incomprehensible. For no one knoweth the Father, save the Son, nor the Son, save the Father. And the Holy Spirit, too, so knows the things of God as the spirit of the man knows the things that are in him. Moreover, after the first and blessed nature no one, not of men only, but even of supramundane powers, and the Cherubim, I say, and Seraphim themselves, has ever known God, save he to whom He revealed Himself.

God, however, did not leave us in absolute ignorance. For the knowledge of God's existence has been implanted by Him in all by nature. This creation, too, and its maintenance, and its government, proclaim the majesty of the Divine nature. Moreover, by the Law and the Prophets in former times and afterwards by His Only-begotten Son, our Lord and God and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as that was possible for us. All things, therefore, that have been delivered to us by Law and Prophets and Apostles and Evangelists we receive, and know, and honour, seeking for nothing beyond these. For God, being good, is the cause of all good, subject neither to envy nor to any passion. For envy is far removed from the Divine nature, which is both passionless and only good. As knowing all things, therefore, and providing for what is profitable for each, He revealed that which it was to our profit to know; but what we were unable to bear He kept secret. With these things let us be satisfied, and let us abide by them, not removing everlasting boundaries, nor overpassing the divine tradition.

CHAPTER II.

Concerning things utterable and things unutterable, and things knowable and thinks unknowable.

It is necessary, therefore, that one who wishes to speak or to hear of God should understand clearly that alike in the doctrine of Deity and in that of the Incarnation, neither are all things unutterable nor all utterable; neither all unknowable nor all knowable. But the knowable belongs to one order, and the utterable to another; just as it is one thing to speak and another thing to know. Many of the things relating to God, therefore, that are dimly understood cannot be put into fitting terms, but on things above us we cannot do else than express ourselves according to our limited capacity; as, for instance, when we speak of God we use the terms sleep, and wrath, and regardlessness, hands, too, and feet, land such like expressions.

We, therefore, both know and confess that God is without beginning, without end, eternal and everlasting, uncreate, unchangeable, invariable, simple, uncompound, incorporeal, invisible, impalpable, uncircumscribed, infinite, incognisable, indefinable, incomprehensible, good, just, maker of all things created, almighty, all-ruling, all-surveying, of all overseer, sovereign, judge; and that God is One, that is to say, one essences; and that He is known, and has His being in three subsistences, in Father, I say, and Son and Holy Spirit; and that the Father and the Son and the Holy Spirit are one in all respects, except in that of not being begotten, that of being begotten, and that of procession; and that the Only-begotten Son and Word of God and God, in His bowels of mercy, for our salvation, by the good pleasure of God and the co-operation of the Holy Spirit, being conceived without seed, was born uncorruptedly of the Holy Virgin and Mother of God, Mary, by the Holy Spirit, and became of her perfect Man; and that the Same is at once perfect God and perfect Man, of two natures, Godhead and Manhood, and in two natures possessing intelligence, will and energy, and freedom, and, in a word, perfect according to the measure and proportion proper to each, at once to the divinity, I say, and to the humanity, yet to one composite persons; and that He suffered hunger and thirst and weariness, and was crucified, and for three days submitted to the experience of death and burial, and ascended to heaven, from which also He came to us, and shall come again. And the Holy Scripture is witness to this and the whole choir of the Saints.

But neither do we know, nor can we tell, what the essence of God is, or how it is in all, or how the Only-begotten Son and God, having emptied Himself, became Man of virgin blood, made by another law contrary to nature, or how He walked with dry feet upon the waters. It is not within our capacity, therefore, to say anything about God or even to think of Him, beyond the things which have been divinely revealed to us, whether by word or by manifestation, by the divine oracles at once of the Old Testament and of the New.

CHAPTER III.

Proof that there is a God.

That there is a God, then, is no matter of doubt to those who receive the Holy Scriptures, the Old Testament, I mean, and the New; nor indeed to most of the Greeks. For, as we said, the knowledge of the existence of God is implanted in us by nature. But since the wickedness of the Evil One has prevailed so mightily against man's nature as even to drive some into denying the existence of God, that most foolish and woefulest pit of destruction (whose folly David, revealer of the Divine meaning, exposed when he said, The fool said in his heart, There is no God), so the disciples of the Lord and His Apostles, made wise by the Holy Spirit and working wonders in His power and grace, took them captive in the net of miracles and drew them up out of the depths of ignorance to the light of the knowledge of God. In like manner also their successors in grace and worth, both pastors and teachers, having received the enlightening grace of the Spirit, were wont, alike by the power of miracles and the word of grace, to enlighten those walking in darkness and to bring back the wanderers into the way. But as for us who are not recipients either of the gift of miracles or the gift of teaching (for indeed we have rendered ourselves unworthy of these by our passion for pleasure), come, let us in connection with this theme discuss a few of those things which have been delivered to us on this subject by the expounders of grace, calling on the Father, the Son, and the Holy Spirit.

All things, that exist, are either created or uncreated. If, then, things are created, it follows that they are also wholly mutable. For things, whose existence originated in change, must also be subject to change, whether it be that they perish or that they become other than they are by act of wills. But if things are uncreated they must in all consistency be also wholly immutable. For things which are opposed in the nature of their existence must also be opposed in the mode of their existence, that is to say, must have opposite properties: who, then, will refuse to grant that all existing things, not only such as come within the province of the senses, but even the very angels, are subject to change and transformation and movement of various kinds? For the things appertaining to the rational world, I mean angels and spirits and demons, are subject to changes of will, whether it is a progression or a retrogression in goodness, whether a struggle or a surrender; while the others suffer changes of generation and destruction, of increase and decrease, of quality and of movement in space. Things then that are mutable are also wholly created. But things that are created must be the work of some maker, and the maker cannot have been created. For if he had been created, he also must surely have been created by some one, and so on till we arrive at something uncreated. The Creator, then, being uncreated, is also wholly immutable. And what could this be other than Deity?

And even the very continuity of the creation, and its preservation and government, teach us that there does exist a Deity, who supports and maintains and preserves and ever provides for this universe. For how could opposite natures, such as fire and water, air and earth, have combined with each other so as to form one complete world, and continue to abide in indissoluble union, were there not some omnipotent power which bound them together and always is preserving them from dissolution?

What is it that gave order to things of heaven and things of earth, and all those things that move in the air and in the water, or rather to what was in existence before these, viz., to heaven and earth and air and the elements of fire and water? What was it that mingled and distributed these? What was it that set these in motion and keeps them in their unceasing and unhindered course? Was it not the Artificer of these things, and He Who hath implanted in everything the law whereby the universe is carried on and directed? Who then is the Artificer of these things? Is it not He Who created them and brought them into existence. For we shall not attribute such a power to the spontaneous. For, supposing their coming into existence was due to the spontaneous; what of the power that put all in orders? And let us grant this, if you please. What of that which has preserved and kept them in harmony with the original laws of their existence? Clearly it is something quite distinct from the spontaneous.And what could this be other than Deity ?

CHAPTER IV.

Concerning the nature of Deity: that it is incomprehensible.

It is plain, then, that there is a God. But what He is in His essence anti nature is absolutely incomprehensible and unknowable. For it is evident that He is incorporeal. For how could that possess body which is infinite, and boundless, and formless, and intangible and invisible, in short, simple and not compound? How could that be immutable which is circumscribed and subject to passion? And how could that be passionless which is composed of elements and is resolved again into them? For combination is the beginning of conflict, and conflict of separation, and separation of dissolution, and dissolution is altogether foreign to God.

Again, how will it also be maintained that God permeates and fills the universe? as the Scriptures say, Do not I fill heaven and earth, saith the Lords? For it is an impossibility that one body should permeate other bodies without dividing and being divided, and without being enveloped and contrasted, in the same way as all fluids mix and commingle.

But if some say that the body is immaterial, in thee same way as the fifth body of which the Greek philosophers speak (which body is an impossibility), it will be wholly subject to motion like the heaven. For that is what they mean by the fifth body. Who then is it that moves it? For everything that is moved is moved by another thing. And who again is it that moves that? and so on to infinity till we at length arrive at something motionless. For the first mover is motionless, and that is the Deity. And must not that which is moved be circumscribed in space? The Deity, then, alone is motionless, moving the universe by immobility. So then it must be assumed that the Deity is incorporeal.

But even this gives no true idea of His essence, to say that He is unbegotten, and without beginning, changeless and imperishable, and possessed of such other qualities as we are wont to ascribe to God and His environments. For these do not indicate what He is, but what He is not. But when we would explain what the essence of anything is, we must not speak only negatively. In the case of God, however, it is impossible to explain what He is in His essence, and it befits us the rather to hold discourse about His absolute separation from all things. For He does not belong to the class of existing things: not that He has no existence, but that He is above all existing things, nay even above existence itself. For if all forms of knowledge have to do with what exists, assuredly that which is above knowledge must certainly be also above essence: and, conversely, that which is above essence will also be above knowledge.

God then is infinite and incomprehensible and all that is comprehensible about Him is His infinity and incomprehensibility. But all that we can affirm concerning God does not shew forth God's nature, but only the qualities of His nature. For when you speak of Him as good, and just, and wise, and so forth, you do not tell God's nature but only the qualities of His nature. Further there are some affirmations which we make concerning God which have the force of absolute negation: for example, when we use the term darkness, in reference to God, we do not mean darkness itself, but that He is not light but above light: and when we speak of Him as light, we mean that He is not darkness.

CHAPTER V.

Proof that God is one and not many.

We have, then, adequately demonstrated that there is a God, and that His essence is incomprehensible. But that God is one and not many is no matter of doubt to those who believe in the Holy Scriptures. For the Lord says in the beginning of the Law: I am the Lord thy God, which have brought thee out of the land of Egypt. Thou shall have no other Gods before Me. And again He says, Hear, O Israel, the Lord our God is one Lord. And in Isaiah the prophet we read For I am the first God and I am the last and beside Me there is no God. Before Me there was not any God, nor after Me will there be any God, and beside Me there is no God. And the Lord, too, in the holy gospels speaketh these words to His Father, And this is life eternal, that they may know Thee the only true God. But with those that do not believe in the Holy Scriptures we will reason thus.

The Deity is perfect, and without blemish in goodness, and wisdom, and power, without beginning, without end, everlasting, uncircumscribed, and in short, perfect in all things. Should we say, then, that there are many Gods, we must recognise difference among the many. For if there is no difference among them, they are one rather than many. But if there is difference among them, what becomes of the perfectness? For that which comes short of perfection, whether it be in goodness, or power, or wisdom, or time, or place, could not be God. But it is this very identity in all respects that shews that the Deity is one and not many.

Again, if there are many Gods, how can one maintain that God is uncircumscribed? For where the one would be, the other could not be.

Further, how could the world be governed by many and saved from dissolution and destruction, while strife is seen to rage between the rulers? For difference introduces strife. And if any one should say that each rules over a part, what of that which established this order and gave to each his particular realm? For this would the rather be God. Therefore, God is one, perfect, uncircumscribed, maker of the universe, and its preserver and governor, exceeding and preceding all perfection.

Moreover, it is a natural necessity that duality should originate in unity.

CHAPTER VI.

Concerning the Word and the San of God: a reasoned proof.

So then this one and only God is not Wordless. And possessing the Word, He will have it not as without a subsistence, nor as having had a beginning, nor as destined to cease to be. For there never was a time when God was not Word: but He ever possesses His own Word, begotten of Himself, not, as our word is, without a subsistence and dissolving into air, but having a subsistence in Him and life and perfection, not proceeding out of Himself but ever existing within Himself. For where could it be, if it were to go outside Him? For inasmuch as our nature is perishable and easily dissolved, our word is also without subsistence. But since God is everlasting and perfect, He will have His Word subsistent in Him, and everlasting trod living, and possessed of all the attributes of the Begetter. For just as our word, proceeding as it floes out of the mind, is neither wholly identical with the mind nor utterly diverse from it (for so far as it proceeds out of the mind it is different from it, while so far as it reveals the mind, it is no longer absolutely diverse from the mind, but being one in nature with the mind, it is yet to the subject diverse from it), so in the same manner also the Word of Gods in its independent subsistence is differentiated froth Him from Whom it derives its subsistence: but inasmuch as it displays in itself the same attributes as are seen in God, it is of the same nature as God. For just as absolute perfection is contemplated in the Father, so also is it contemplated in the Word that is begotten of Him.

CHAPTER VII.

Concerning the Holy Spirit, a reasoned proof.

Moreover the Word must also possess Spirit. For in fact even our word is not destitute of spirit; but in our case the spirit is something different from our essence. For there is an attraction and movement of the air which is drawn in and poured forth that the body may be sustained. And it is this which in the moment of utterance becomes the articulate word, revealing in itself the force of the word. But in the case of the divine nature, which is simple and uncompound, we must confess in all piety that there exists a Spirit of God, for the Word is not more imperfect than our own word. Now we cannot, in piety, consider the Spirit to be something foreign that gains admission into God from without, as is the case with compound natures like us. Nay, just as, when we heard of the Word of God, we considered it to be not without subsistence, nor the product of learning, nor the mere utterance of voice, nor as passing into the air and perishing, but as being essentially subsisting, endowed with free volition, and energy, and omnipotence: so also, when we have learnt about the Spirit of God, we contemplate it as the companion of the Word and the revealer of His energy, and not as mere breath without subsistence. For to conceive of the Spirit that dwells in God as after the likeness of our own spirit, would be to drag down the greatness of the divine nature to the lowest depths of degradation. But we must contemplate it as an essential power, existing in its own proper and peculiar subsistence, proceeding from the Father anti resting in the Word, and shewing forth the Word, neither capable of disjunction from God in Whom it exists, and the Word Whose companion it is, nor poured forth to vanish into nothingness, but being in subsistence in the likeness of the Word, endowed with life, free volition, independent movement, energy, ever willing that which is good, and having power to keep pace with the will in all its decrees, having no beginning and no end. For never was the Father at any time lacking in the Word, nor the Word in the Spirit.

Thus because of the unity in nature, the error of the Greeks in holding that God is many, is utterly destroyed: and again by our acceptance of the Word and the Spirit, the dogma of the Jews is overthrown: and there remains of each party only what is profitable. On the one hand of the Jewish idea we have the unity of God's nature, anti on the other, of the Greek, we have the distinction in subsistences and that only.

But should the Jew refuse to accept the Word and the Spirit, let the divine Scripture confute him and curb his tongue. For concerning the Word, the divine David says, For ever, O Lord, Thy Word is settled in heaven. And again , He sent His Word and healed them. But the word that is uttered is not sent, nor is it for ever settled. And concerning the Spirit, the same David says, Thou sendest forth Thy Spirit, they are created. And again, By the word of the Lord were the heavens made: and all the host of them by the breath of His mouth. Job, too, says, The Spirit of God hath made me, and the breath of the Almighty hath given me life. Now the Spirit which is sent and makes and stablishes and conserves, is not mere breath that dissolves, any more than the mouth of God is a bodily member. For the conception of both must be such as harmonizes with the Divine nature.

CHAPTER VIII.

Concerning the Holy Trinity.

We believe, then, in One God, one beginning, having no beginning, uncreate, unbegotten, imperishable and immortal, everlasting, infinite, uncircumscribed, boundless, of infinite power, simple, uncompound, incorporeal, without flux, passionless, unchangeable, unalterable, unseen, the fountain of goodness and justice, the light of the mind, inaccessible; a power known by no measure, measurable only by His own will alone (for all things that He wills He can), creator of all created things, seen or unseen, of all the maintainer and preserver, for all the provider, master and lord and king over all, with an endless and immortal kingdom: having no contrary, filling all, by nothing encompassed, but rather Himself the encompasser and maintainer and original possessor of the universe, occupying all essences intact and extending beyond all things, and being separate from all essence as being super-essential and above all things and absolute God, absolute goodness, and absolute fulness: determining all sovereignties and ranks, being placed above all sovereignty and rank, above essence and life and word and thought: being Himself very light and goodness and life and essence, inasmuch as He does not derive His being from another, that is to say, of those things that exist: but being Himself the fountain of being to all that is, of life to the living, of reason to those that have reason; to all the cause of all good: perceiving all things even before they have become: one essence, one divinity, one power, one will, one energy, one beginning, one authority, one dominion, one sovereignty, made known in three perfect subsistences anti adored with one adoration, believed in and ministered to by all rational creation, united without confusion and divided without separation (which indeed transcends thought). (We believe) in Father and Son and Holy Spirit whereinto also we have been baptized. For so our Lord commanded the Apostles to baptize, saying, Baptizing them in the name of the Father, Son, and Holy Spirit.

(We believe) in one Father, the beginning, and cause of all: begotten of no one: without cause or generation, alone subsisting: creator of all: but Father of one only by nature, His Only-begotten Son and our Lord and God and Saviour Jesus Christ, and Producer of the most Holy Spirit. And in one Son of God, the Only-begotten, our Lord, Jesus Christ: begotten of the Father, before all the ages: Light of Light, true God of true God: begotten, not made, consubstantial with the Father, through Whom all things are made: and when we say He was before all the ages we shew that His birth is without time or beginning: for the Son of God was not brought into being out of nothing, He that is the effulgence of the glory, the impress of the Father's subsistence, the living wisdom and power, the Word possessing interior subsistence, the essential and perfect and living image s of the unseen God. But always He was with the Father and in Him, everlastingly and without beginning begotten of Him. For there never was a time when the Father was and the Son was not, but always the Father and always the Son, Who was begotten of Him, existed together. For He could not have received the name Father apart from the Son: for if He were without the Son, He could not be the Father: and if He thereafter had the Son, thereafter He became the Father, not having been the Father prior to this, and He was changed from that which was not the Father and became the Father. This is the worst form of blasphemy. For we may not speak of God as destitute of natural generative power: and generative power means, the power of producing from one's self, that is to say, from one's own proper essence, that which is like in nature to one's self.

In treating, then, of the generation of the Son, it is an act of impiety to say that time comes into play and that the existence of the Son is of later origin than the Father. For we hold that it is from Him, that is, from the Father's nature, that the Son is generated. And unless we grant that the Son co-existed from the beginning with the Father, by Whom He was begotten, we introduce change into the Father's subsistence, because, not being the Father, He subsequently became the Father. For the creation, even though it originated later, is nevertheless not derived from the essence of God, but is brought into existence out of nothing by His will and power, and change does not touch God's nature. For generation means that the begetter produces out of his essence offspring similar in essence. But creation and making mean that the creator and maker produces from that which is external, and not out of his own essence, a creation of an absolutely dissimilar nature.

Wherefore in God, Who alone is passionless and unalterable, and immutable, and ever so continueth, both begetting and creating are passionless. For being by nature passionless and not liable to flux, since He is simple and uncompound, He is not subject to passion or flux either in begetting or in creating, nor has He need of any co-operation. But generation in Him is without beginning and everlasting, being the work of nature and producing out of His own essence, that the Begetter may not undergo change, and that He may not be God first and God last, nor receive any accession: while creation in the case of God, being the work of will, is not co-eternal with God. For it is not natural that that which is brought into existence out of nothing should be co-eternal with what is without beginning and everlasting. There is this difference in fact between man's making and God's. Man can bring nothing into existence out of nothing, but all that he makes requires pre-existing matter for its basis, and he does not create it by will only, but thinks out first what it is to be and pictures it in his mind, and only then fashions it with his hands, undergoing labour and troubles, and often missing the mark and failing to produce to his satisfaction that after which he strives. But God, through the exercise of will alone, has brought all things into existence out of nothing. Now there is the same difference between God and man in begetting and generating. For in God, Who is without time and beginning, passionless, not liable to flux, incorporeal, alone and without end, generation is without time and beginning, passionless and not liable to flux, nor dependent on the union of two: nor has His own incomprehensible generation beginning or end. And it is without beginning because He is immutable: without flux because He is passionless and incorporeal: independent of the union of two again because He is incorporeal but also because He is the one and only God, and stands in need of no co-operation: and without end or cessation because He is without beginning, or time, or end, and ever continues the same. For that which has no beginning has no end: but that which through grace is endless is assuredly not without beginning, as, witness, the angels.

Accordingly the everlasting God generates His own Word which is perfect, without beginning and without end, that God, Whose nature and existence are above time, may not engender in time. But with man clearly it is otherwise, for generation is with him a matter of sex, and destruction and flux and increase and body clothe him round about, and he possesses a nature which is male or female. For the male requires the assistance of the female. But may He Who surpasses all, and transcends all thought and comprehension, be gracious to us.

The holy catholic and apostolic Church, then, teaches the existence at once of a Father: and of His Only-begotten Son, born of Him without time and flux and passion, in a manner incomprehensible and perceived by the God of the universe alone: just as we recognise the existence at once of fire and the light which proceeds from it: for there is not first fire and thereafter light, but they exist together. And just as light is ever the product of fire, and ever is in it and at no time is separate from it, so in like manner also the Son is begotten of the Father and is never in any ways separate from Him, but ever is in Him. But whereas the light which is produced from fire without separation, and abideth ever in it, has no proper subsistence of its own distinct from that of fire (for it is a natural quality of fire), the Only-begotten Son of God, begotten of the Father without separation and difference and ever abiding in Him, has a proper subsistence of its own distinct froth that of the Father.

The terms, 'Word' and 'effulgence,' then, are used because He is begotten of the Father without the union of two, or passion, or time, or flux, or separation: and the terms 'Son' and 'impress of the Father's subsistence,' because He is perfect and has subsistence s and is in all respects similar to the Father, save that the Father is not begotten: and the term 'Only-begotten' because He alone was begotten alone of the Father alone. For no other generation is like to the generation of the Son of God, since no other is Son of God. For though the Holy Spirit proceedeth from the Father, yet this is not generative in character but processional. This is a different mode of existence, alike incomprehensible and unknown, just as is the generation of the Son. Wherefore all the qualities the Father has are the Son's, save that the Father is unbegotten, and this exception involves no difference in essence nor dignity, but only a different mode of coming into existence. We have an analogy in Adam, who was not begotten (for God Himself moulded him), and Seth, who was begotten (for he is Adam's son), and Eve, who proceeded out of Adam's rib (for she was not begotten). These do not differ from each other in nature, for they are human beings: but they differ in the mode of coming into existence.

For one must recognise that the word age'nhton with only one 'n' signifies "uncreate" or "not having been made," while age'nnhton written with double 'n' means "unbegotten." According to the first significance essence differs from essence: for one essence is uncreate, or age'nhton with one 'n,' and another is create or genhth'. But in the second significance there is no difference between essence and essence. For the first subsistence of all kinds of living creatures is age'nnhtos but not age'nhtos. For they were created by the Creator, being brought into being by His Word, but they were not begotten, for there was no pre-existing form like themselves from which they might have been born.

So then in the first sense of the word the three absolutely divine subsistences of the Holy Godhead agree: for they exist as one in essence and uncreate. But with the second signification it is quite otherwise. For the Father alone is ingenerate, no other subsistence having given Him being. And the Son alone is generate, for He was begotten of the Father's essence without beginning and without time. And only the Holy Spirit proceedeth from the Father's essence, not having been generated but simply proceeding. For this is the doctrine of Holy Scripture. But the nature of the generation and the procession is quite beyond comprehension.

And this also it behoves us to know, that the names Fatherhood, Sonship and Procession, were not applied to the Holy Godhead by us: on the contrary, they were communicated to us by the Godhead, as the divine apostle says, Wherefore I bow the knee to the Father, from Whom is every family in heaven and on earth. But if we say that the Father is the origin of the Son and greater than the Son, we do not suggest any precedence in time or superiority in nature of the Father over the Son (for through His agency He made the ages), or superiority in any other respect save causation. And we mean by this, that the Son is begotten of the Father and not the Father of the Son, and that the Father naturally is the cause of the Son: just as we say in the same way not that fire proceedeth from light, but rather light from fire. So then, whenever we hear it said that the Father is the origin of the Son and greater than the Son, let us understand it to mean in respect of causation. And just as we do not say that fire is of one essence and light of another, so we cannot say that the Father is of one essence and the Son of another: but both are of one and the same essence. And just as we say that fire has brightness through the light proceeding from it, and do not consider the light of the fire as an instrument ministering to the fire, but rather as its natural force: so we say that the Father creates all that He creates through His Only-begotten Son, not as though the Son were a mere instrument serving the Father's ends, but as His natural and subsistential force. And just as we say both that the fire shines and again that the light of the fire shines, So all things whatsoever the Father doeth, these also doeth the Son likewise(9a). But whereas light possesses no proper subsistence of its own, distinct from that of the fire, the Son is a perfect subsistence, inseparable from the Father's subsistence, as we have shewn above. For it is quite impossible to find in creation an image that will illustrate in itself exactly in all details the nature of the Holy Trinity. For how could that which is create and compound, subject to flux and change, circumscribed, formed and corruptible, clearly shew forth the super-essential divine essence, unaffected as it is in any of these ways? Now it is evident that all creation is liable to most of these affections, and all from its very nature is subject to corruption.

Likewise we believe also in one Holy Spirit, the Lord and Giver of Life: Who proceedeth from the Father and resteth in the Son: the object of equal adoration and glorification with the Father and Son, since He is co- essential and co-eternal: the Spirit of God, direct, authoritative, the fountain of wisdom, and life, and holiness: God existing and addressed along with Father and Son: uncreate, full, creative, all-ruling, all- effecting, all-powerful, of infinite power, Lord of all creation and not under any lord: deifying, not deified: filling, not filled: shared in, not sharing in: sanctifying, not sanctified: the intercessor, receiving the supplications of all: in all things like to the Father and Son: proceeding from the Father and communicated through the Son, and participated in by all creation, through Himself creating, and investing with essence and sanctifying, and maintaining the universe: having subsistence, existing in its own proper and peculiar subsistence, inseparable and indivisible from Father and Son, and possessing all the qualities that the Father and Son possess, save that of not being begotten or born. For the Father is without canst and unborn: for He is derived from nothing, but derives from Himself His being, nor does He derive a single quality from another. Rather He is Himself the beginning and cause of the existence of all things in a definite and natural manner. But the Son is derived from the Father after the manner of generation, and the Holy Spirit likewise is derived from the Father, yet not after the manner of generation, but after that of procession. And we have learned that there is a difference between generation and procession, but the nature of that difference we in no wise understand. Further, the generation of the Son from the Father and the procession of the Holy Spirit are simultaneous.

All then that the Son and the Spirit have is from the Father, even their very being: and unless the Father is, neither the Son nor the Spirit is. And unless the Father possesses a certain attribute, neither the Son nor the Spirit possesses it: and through the Father, that is, because of the Father's existence, the Son and the Spirit exist, and through the Father, that is, because of the Father having the qualities, the Son and the Spirit have all their qualities, those of being unbegotten, and of birth and of procession being excepted. For in these hypostatic or personal properties alone do the three holy subsistences differ from each other, being indivisibly divided not by essence but by the distinguishing mark of their proper and peculiar subsistence.

Further we say that each of the three has a perfect subsistence, that we may understand not one compound perfect nature made up of three imperfect elements, but one simple essence, surpassing and preceding perfection, existing in three perfect subsistences. For all that is composed of imperfect elements must necessarily be compound. But from perfect subsistences no compound can arise. Wherefore we do not speak of the form as from subsistences, but as in subsistences. But we speak of those things as imperfect which do not preserve the form of that which is completed out of them. For stone and wood and iron are each perfect in its own nature, but with reference to the building that is completed out of them each is imperfect: for none of them is in itself a house.

The subsistences then we say are perfect, that we may not conceive of the divine nature as compound. For compoundness is the beginning of separation. And again we speak of the three subsistences as being in each other, that we may not introduce a crowd and multitude of Gods. Owing to the three subsistences, there is no compoundness or confusion: while, owing to their having the same essence and dwelling in one another, and being the same in will, and energy, and power, and authority, and movement, so to speak, we recognise the indivisibility and the unity of God. For verily there is one God, and His word and Spirit.

Marg. MS. Concerning the distinction of the three subsistences: and concerning the thing itself and our reason and thought in relation to it.

One ought, moreover, to recognise that it is one thing to look at a matter as it is, and another thing to look at it in the light of reason and thought. In the case of all created things, the distinction of the subsistences is observed in actual fact. For in actual fact Peter is seen to be separate from Paul. But the community and connection and unity are apprehended by reason and thought. For it is by the mind that we perceive that Peter and Paul are of the same nature and have one common nature. For both are living creatures, rational and mortal: and both are flesh, endowed with the spirit of reason and understanding. It is, then, by reason that this community of nature is observed. For here indeed the subsistences do not exist one within the other. But each privately and individually, that is to say, in itself, stands quite separate, having very many points that divide it from the other. For they are both separated in space and differ in time, and are divided in thought, and power, and shape, or form, and habit, and temperament and dignity, and pursuits, and all differentiating properties, but above all, in the fact that they do not dwell in one another but are separated. Hence it comes that we can speak of two, three, or many men.

And this may be perceived throughout the whole of creation, but in the case of the holy and superessential and incomprehensible Trinity, far removed from everything, it is quite the reverse. For there the community and unity are observed in fact, through the co-eternity of the subsistences, and through their having the same essence and energy and will and concord of mind, and then being identical in authority and power and goodness—I do not say similar but identical—and then movement by one impulse. For there is one essence, one goodness, one power, one will, one energy, one authority, one and the same, I repeat, not three resembling each other. But the three subsistences have one and the same movement. For each one of them is related as closely to the other as to itself: that is to say that the Father, the Son, and the Holy Spirit are one in all respects, save those of not being begotten, of birth and of procession. But it is by thought that the difference is perceived. For we recognise one God: but only in the attributes of Fatherhood, Sonship, and Procession, both in respect of cause and effect and perfection of subsistence, that is, manner of existence, do we perceive difference. For with reference to the uncircumscribed Deity we cannot speak of separation in space, as we can in our own case. For the subsistences dwell in one another, in no wise confused but cleaving together, according to the word of the Lord, I am in the father, and the father in Me: nor can one admit difference in will or judgment or energy or power or anything else whatsoever which may produce actual and absolute separation in our case. Wherefore we do not speak of three Gods, the Father, the Son, and the Holy Spirit, but rather of one God, the holy Trinity, the Son and Spirit being referred to one cause, and not compounded or coalesced according to the synaeresis of Sabellius. For, as we said, they are made one not so as to commingle, but so as to cleave to each other, and they have their being in each other without any coalescence or commingling. Nor do the Son and the Spirit stand apart, nor are they sundered in essence according to the diaeresis of Arias. For the Deity is undivided amongst things divided, to put it concisely: and it is just like three suns cleaving to each other without separation and giving out light mingled and conjoined into one. When, then, we turn our eyes to the Divinity, and the first cause and the sovereignty and the oneness anti sameness, so to speak, of the movement and will of the Divinity, and the identity in essence and power and energy and lordship, what is seen by us is unity. But when we look to those things in which the Divinity is, or, to put it more accurately, which are the Divinity, and those things which are in it through the first cause without time or distinction in glory or separation, that is to say, the subsistences of the Son and the Spirit, it seems to us a Trinity that we adore. The Father is one Father, and without beginning, that is, without cause: for He is not derived from anything. The Son is one Son, but not without beginning, that is, not without cause: for He is derived from the Father. But if you eliminate the idea of a beginning from time, He is also without beginning: for the creator of times cannot be subject to time. The Holy Spirit is one Spirit, going forth from the Father, not in the manner of Sonship but of procession; so that neither has the Father lost His property of being unbegotten because He hath begotten, nor has the Son lost His property of being begotten because He was begotten of that which was unbegotten (for how could that be so?), nor does the Spirit change either into the Father or into the Son because He hath proceeded and is God. For a property is quite constant. For how could a property persist if it were variable, moveable, and could change into something else? For if the Father is the Son, He is not strictly the Father: for there is strictly one Father. And if the Son is the Father, He is not strictly the Son: for there is strictly one Son and one Holy Spirit.

Further, it should be understood that we do not speak of the Father as derived from any one, but we speak of Him as the Father of the Son. And we do not speak of the Son as Cause or Father, but we speak of Him both as from the Father, and as the Son of the Father. And we speak likewise of the Holy Spirit as from the Father, and call Him the Spirit of the Father. And we do not speak of the Spirit as from the Son: s but yet we call Him the Spirit of the Son. For if any one hath not the Spirit of Christ, he is none of His, saith the divine apostle. And we confess that He is manifested and imparted to us through the Son. For He breathed upon His Disciples, says he, and said, Receive ye the Holy Spirit. It is just the same as in the case of the sun from which come both the ray and the radiance (for the sun itself is the source of both the ray and the radiance), and it is through the ray that the radiance is imparted to us, and it is the radiance itself by which we are lightened and in which we participate. Further we do not speak of the Son of the Spirit, or of the Son as derived from the Spirit.

CHAPTER IX.

Concerning what is affirmed about God.

The Deity is simple and uncompound. But that which is composed of many and different elements is compound. If, then, we should speak of the qualities of being uncreate and without beginning and incorporeal and immortal and everlasting and good and creative and so forth as essential differences in the case of God, that which is composed of so many qualities will not be simple but must be compound. But this is impious in the extreme. Each then of the affirmations about God should be thought of as signifying not what He is in essence, but either something that it is impossible to make plain, or some relation to some of those things which are contrasts or some of those things that follow the nature, or an energy.

It appears then(9a) that the most proper of all the names given to God is "He that is," as He Himself said in answer to Moses on the mountain, Say to the sons of Israel, He that is hath sent Me. For He keeps all being in His own embrace, like a sea of essence infinite and unseen. Or as the holy Dionysius says, "He that is good." For one cannot say of God that He has being in the first place and goodness in the second.

The second name of God is ho Theo's, derived from the'ein, to run, because He courses through all things, or from ai'thein, to burn: For God is a fire consuming all evils: or from thea^sthai, because He is all- seeing: for nothing can escape Him, and over all He keepeth watch. For He saw all things before they were, holding them timelessly in His thoughts; and each one conformably to His voluntary anti timeless thought, which constitutes predetermination and image and pattern, comes into existence at the predetermined time.

The first name then conveys the notion of His existence and of the nature of His existence: while the second contains the idea of energy. Further, the terms 'without beginning,' 'incorruptible,' 'unbegotten,' as also 'uncreate,' 'incorporeal,' 'unseen,' and so forth, explain what He is not: that is to say, they tell us that His being had no beginning, that He is not corruptible, nor created, nor corporeal, nor visible. Again, goodness and justice and piety and such like names belong to the nature, but do not explain His actual essence. Finally, Lord and King and names of that class indicate a relationship with their contrasts: for the name Lord has reference to those over whom the lord rules, and the name King to those under kingly authority, and the name Creator to the creatures, and the name Shepherd to the sheep he tends.

CHAPTER X.

Concerning divine union and separation.

Therefore all these names must be understood as common to deity as a whole, and as containing the notions of sameness and simplicity and indivisibility and union: while the names Father, Son and Spirit, and cause, less and caused, and unbegotten and begotten, and procession contain the idea of separation: for these terms do not explain His essence, but the mutual relationship and manner of existence.

When, then, we have perceived these things and are conducted from these to the divine essence, we do not apprehend the essence itself but only the attributes of the essence: just as we have not apprehended the essence of the soul even when we have learnt that it is incorporeal and without magnitude and form: nor again, the essence of the body when we know that it is white or black, but only the attributes of the essence. Further, the true doctrine teacheth that the Deity is simple and has one simple energy, good and energising in all things, just as the sun's ray, which warms all things and energises in each in harmony with its natural aptitude and receptive power, having obtained this form of energy from God, its Maker.

But quite distinct is all that pertains to the divine and benignant incarnation of the divine Word. For in that neither the Father nor the Spirit have any part at all, unless so far as regards approval and the working of inexplicable miracles which the God-Word, having become man like us, worked, as unchangeable God and son of God.

CHAPTER XI.

Concerning what is affirmed about God as though He had body.

Since we find many terms used symbolically in the Scriptures concerning God which are more applicable to that which has body, we should recognise that it is quite impossible for us men clothed about with this dense covering of flesh to understand or speak of the divine and lofty and immaterial energies of the Godhead, except by the use of images and types and symbols derived from our own life. So then all the statements concerning God, that imply body, are symbols, but have a higher meaning: for the Deity is simple and formless. Hence by God's eyes and eyelids and sight we are to understand His power of overseeing all things and His knowledge, that nothing can escape: for in the case of us this sense makes our knowledge more complete and more full of certainty. By God's ears and hearing is meant His readiness to be propitiated and to receive our petitions: for it is this sense that renders us also kind to suppliants, inclining our ear to them more graciously. God's mouth and speech are His means of indicating His will; for it is by the mouth and speech that we make clear the thoughts that are in the heart: God's food and drink are our concurrence to His will, for we, too, satisfy the necessities of our natural appetite through the sense of taste. And God's sense of smell is His appreciation of our thoughts of and good will towards Him, for it is through this sense that we appreciate sweet fragrance. And God's countenance is the demonstration and manifestation of Himself through His works, for our manifestation is through the countenance. And God's hands mean the effectual nature of His energy, for it is with our own hands that we accomplish our most useful and valuable work. And His right hand is His aid in prosperity, for it is the right hand that we also use when making anything of beautiful shape or of great value, or where much strength is required. His handling is His power of accurate discrimination and exaction, even in the minutest and most secret details, for those whom we have handled cannot conceal from us aught within themselves. His feet and walk are His advent and presence, either for the purpose of bringing succour to the needy, or vengeance against enemies, or to perform any other action, for it is by using our feet that we come to arrive at any place. His oath is the unchangeableness of His counsel, for it is by oath that we confirm our compacts with one another. His anger and fury are His hatred of and aversion to all wickedness, for we, too, hate that which is contrary to our mind and become enraged thereat. His forgetfulness and sleep and slumbering are His delay in taking vengeance on His enemies and the postponement of the accustomed help to His own. And to put it shortly, all the statements made about God that imply body have some hidden meaning and teach us what is above us by means of something familiar to ourselves, with the exception of any statement concerning the bodily sojourn of the God- Word. For He for our safety took upon Himself the whole nature of man, the thinking spirit, the body, and all the properties of human nature, even the natural and blameless passions.

CHAPTER XII.

Concerning the Same.

The following, then, are the mysteries which we have learned from the holy oracles, as the divine Dionysius the Areopagite said: that God is the cause and beginning of all: the essence of all that have essence: the life of the living: the reason of all rational beings: the intellect of all intelligent beings: the recalling and restoring of those who fall away from Him: the renovation and transformation of those that corrupt that which is natural: the holy foundation of those who are tossed in unholiness: the steadfastness of those who have stood firm: the way of those whose course is directed to Him and the hand stretched forth to guide them upwards. And I shall add He is also the Father of all His creatures (for God, Who brought us into being out of nothing, is in a stricter sense our Father than are our parents who have derived both being and begetting from Him): the shepherd of those who follow and are tended by Him: the radiance of those who are enlightened: the initiation of the initiated: the deification of the deified: the peace of those at discord: the simplicity of those who love simplicity: the unity of those who worship unity: of all beginning the beginning, super-essential because above all beginnings: and the good revelation of what is hidden, that is, of the knowledge of Him so far as that is lawful for and attainable by each.

Further and more accurately concerning divine names.

The Deity being incomprehensible is also assuredly nameless. Therefore since we know not His essence, let us not seek for a name for His essence. For names are explanations of actual things. But God, Who is good and brought us out of nothing into being that we might share in His goodness, and Who gave us the faculty of knowledge, not only did not impart to us His essence, but did not even grant us the knowledge of His essence. For it is impossible for nature to understand fully the supernatural. Moreover, if knowledge is of things that are, how can there be knowledge of the super-essential? Through His unspeakable goodness, then, it pleased Him to be called by names that we could understand, that we might not be altogether cut off from the knowlege of Him but should have some notion of Him, however vague. Inasmuch, then, as He is incomprehensible, He is also unnameable. But inasmuch as He is the cause of all and contains in Himself the reasons and causes of all that is, He receives names drawn from all that is, even from opposites: for example, He is called light and darkness, water and fire: in order that we may know that these are not of His essence but that He is super-essential and unnameable: but inasmuch as He is the cause of all, He receives names from all His effects.

Wherefore, of the divine names, some have a negative signification, and indicate that He is super-essential: such are "non-essential," "timeless," "without beginning," "invisible": not that God is inferior to anything or lacking in anything (for all things are His and have become from Him and through Him and endure in Him), but that He is pre- eminently separated from all that is. For He is not one of the things that are, but over all things. Some again have an affirmative signification, as indicating that He is the cause of all things. For as the cause of all that is and of all essence, He is called both Ens and Essence. And as the cause of all reason and wisdom, of the rational and the wise, He is called both reason and rational, and wisdom and wise. Similarly He is spoken of as Intellect and Intellectual, Life and Living, Power and Powerful, and so on with all the rest. Or rather those names are most appropriate to Him which are derived from what is most precious and most akin to Himself. That which is immaterial is more precious and more akin to Himself than that which is material, and the pure than the impure, and the holy than the unholy: for they have greater part in Him. So then, sun and light will be more apt names for Him than darkness, and day than night, and life than death, and fire and spirit and water, as having life, than earth, and above all, goodness than wickedness: which is just to say, being more than not being. For goodness is existence and the cause of existence, but wickedness is the negation of goodness, that is, of existence. These, then, are the affirmations and the negations, but the sweetest names are a combination of both: for example, the super-essential essence, the Godhead that is more than God, the beginning that is above beginning and such like. Further there are some affirmations about God which have in a pre-eminent degree the force of denial: for example, darkness: for this does not imply that God is darkness but that He is not light, but above light.

God then is called Mind and Reason and Spirit and Wisdom and Power, as the cause of these, and as immaterial, and maker of all, and omnipotent(9b). And these names are common to the whole Godhead, whether affirmative or negative. And they are also used of each of the subsistences of the Holy Trinity in the very same and identical way and with their full significance. For when I think of one of the subsistences, I recognise it to be perfect God and perfect essence: but when I combine and reckon the three together, I know one perfect God. For the Godhead is not compound but in three perfect subsistences, one perfect indivisible and uncompound God. And when I think of the relation of the three subsistences to each other, I perceive that the Father is super-essential Sun, source of goodness, fathomless sea of essence, reason, wisdom, power, light, divinity: the generating and productive source of good hidden in it. He Himself then is mind, the depth of reason, begetter of the Word, and through the Word the Producer of the revealing Spirit. And to put it shortly, the Father has no reason, wisdom, power, will, save the Son Who is the only power of the Father the immediate cause of the creation of the universe: as perfect subsistence begotten of perfect subsistence in a manner known to Himself, Who is and is named the Son. And the Holy Spirit is the power of the Father revealing the hidden mysteries of His Divinity, proceeding from the Father through the Son in a manner known to Himself, but different from that of generation. Wherefore the Holy Spirit is the perfecter of the creation of the universe. All the terms, then, that are appropriate to the Father, as cause, source, begetter, are to be ascribed to the Father alone: while those that are appropriate to the caused, begotten Son, Word, immediate power, will, wisdom, are to be ascribed to the Son: and those that are appropriate to the caused, processional, manifesting, perfecting power, are to be ascribed to the Holy Spirit. The Father is the source and cause of the Son and the Holy Spirit: Father of the Son alone and producer of the Holy Spirit. The Son is Son, Word, Wisdom, Power, Image, Effulgence, Impress of the Father and derived from the Father. But the Holy Spirit is not the Son of the Father but the Spirit of the Father as proceeding from the Father. For there is no impulse without Spirit. And we speak also of the Spirit of the Son, not as through proceeding from Him, but as proceeding through Him from the Father. For the Father alone is cause.

CHAPTER XIII.

Concerning the place of God: and that the Deity alone is uncircumscribed.

Bodily place is the limit of that which contains, by which that which is contained is contained: for example, the air contains but the body is contained. But it is not the whole of the containing air which is the place of the contained body, but the limit of the containing air, where it comes into contact with the contained body: and the reason is clearly because that which contains is not within that which it contains.

But there is also mental place where mind is active, and mental and incorporeal nature exists: where mind dwells and energises and is contained not in a bodily but in a mental fashion. For it is without form, and so cannot be contained as a body is. God, then, being immaterial and uncircumscribed, has not place. For He is His own place, filling all things and being above all things, and Himself maintaining all things. Yet we speak of God having place and the place of God where His energy becomes manifest. For He penetrates everything without mixing with it, and imparts to all His energy in proportion to the fitness and receptive power of each: and by this I mean, a purity both natural and voluntary. For the immaterial is purer than the material, and that which is virtuous than that which is linked with vice. Wherefore by the place of God is meant that which has a greater share in His energy and grace. For this reason the Heaven is His throne. For in it are the angels who do His will and are always glorifying Him. For this is His rest and the earth is His footstool. For in it He dwelt in the flesh among men. And His sacred flesh has been named the foot of God. The Church, too, is spoken of as the place of God: for we have set this apart for the glorifying of God as a sort of consecrated place wherein we also hold converse with Him. Likewise also the places in which His energy becomes manifest to us, whether through the flesh or apart from flesh, are spoken of as the places of God.

But it must be understood that the Deity is indivisible, being everywhere wholly in His entirety and not divided up part by part like that which has body, but wholly in everything and wholly above everything. Marg. MS. Concerning the place of angel and spirit, and concerning the uncircumscribed.

The angel, although not contained in place with figured form as is body, yet is spoken of as being in place because he has a mental presence and energises in accordance with his nature, and is not elsewhere but has his mental limitations there where he energises. For it is impossible to energise at the same time in different places. For to God alone belongs the power of energising everywhere at the same time. The angel energises in different places by the quickness of his nature and the promptness and speed by which he can change his place: but the Deity, Who is everywhere and above all, energises at the same time in diverse ways with one simple energy.

Further the soul is bound up with the body. whole with whole and not part with part: and it is not contained by the body but contains it as fire does iron, and being in it energises with its own proper energies.

That which is comprehended in place or time or apprehension is circumscribed: while that which is contained by none of these is uncircumscribed. Wherefore the Deity alone is uncircumscribed, being without beginning and without end, and containing all things, and in no wise apprehended. For He alone is incomprehensible and unbounded, within no one's knowledge and contemplated by Himself alone. But the angel is circumscribed alike in time (for His being had commencement) and in place (but mental space, as we said above) and in apprehension. For they know somehow the nature of each other and have their bounds perfectly defined by the Creator. Bodies in short are circumscribed both in beginning and end, and bodily place and apprehension.

Marg. MS. From various sources concerning God and the father, and the Son, and the Holy Spirit. And concerning the Word and the Spirit.

The Deity, then, is quite unchangeable and invariable. For all things which are not in our hands He hath predetermined by His foreknowledge, each in its own proper and peculiar time and place. And accordingly the Father judgeth no one, but hath given all judgment to the Son. For clearly the Father and the Son and also the Holy Spirit judged as God. But the Son Himself will descend in the body as man, and will sit on the throne of Glory (for descending and sitting require circumscribed body), and will judge all the world in justice.

All things are far apart from God, not in place but in nature. In our case, thoughtfulness, and wisdom, and counsel come to pass and go away as states of being. Not so in the case of God: for with Him there is no happening or ceasing to be: for He is invariable and unchangeable: and it would not be right to speak of contingency in connection with Him. For goodness is concomitant with essence. He who longs alway after God, he seeth Him: for God is in all things. Existing things are dependent on that which is, and nothing can be unless it is in that which is. God then is mingled with everything, maintaining their nature: and in His holy flesh the God-Word is made one in subsistence and is mixed with our nature, yet without confusion.

No one seeth the Father, save the Son and the Spirit.

The Son is the counsel and wisdom and power of the Father. For one may not speak of quality in connection with God, from fear of implying that He was a compound of essence and quality.

The Son is from the Father, and derives from Him all His properties: hence He cannot do ought of Himself. For He has not energy peculiar to Himself and distinct from the Father.

That God Who is invisible by nature is made visible by His energies, we perceive from the organisation and government of the world.

The Son is the Father's image, and the Spirit the Son's, through which Christ dwelling in man makes him after his own image.

The Holy Spirit is God, being between the unbegotten and the begotten, and united to the Father through the Son. We speak of the Spirit of God, the Spirit of Christ, the mind of Christ, the Spirit of the Lord, the very Lord, the Spirit of adoption, of truth, of liberty, of wisdom (for He is the creator of all these): filling all things with essence, maintaining all things, filling the universe with essence, while yet the universe is not the measure of His power.

God is everlasting and unchangeable essence, creator of all that is, adored with pious consideration.

God is also Father, being ever unbegotten, for He was born of no one, but hath begotten His co-eternal Son: God is likewise Son, being always with the Father, born of the Father timelessly, everlastingly, without flux or passion, or separation from Him. God is also Holy Spirit, being sanctifying power, subsistential, proceeding from the Father without separation, and resting in the Son, identical in essence with Father and Son.

Word is that which is ever essentially present with the Father. Again, word is also the natural movement of the mind, according to which it is moved and thinks and considers, being as it were its own light and radiance. Again, word is the thought that is spoken only within the heart. And again, word is the utterance that is the messenger of thought. God therefore is Word essential and enhypostatic: and the other three kinds of word are faculties of the soul, and are not contemplated as having a proper subsistence of their own. The first of these is the natural offspring of the mind, ever welling up naturally out of it: the second is the thought: and the third is the utterance.

The Spirit has various meanings. There is the Holy Spirit: but the powers of the Holy Spirit are also spoken of as spirits: the good messenger is also spirit: the demon also is spirit: the soul too is spirit: and sometimes mind also is spoken of as spirit. Finally the wind is spirit and the air is spirit.

CHAPTER XIV.

The properties of the divine nature.

Uncreate, without beginning, immortal, infinite, eternal, immaterial, good, creative, just, enlightening, immutable, passionless, uncircumscribed, immeasurable, unlimited, undefined, unseen, unthinkable, wanting in nothing, being His own rule and authority, all-ruling, life- giving, omnipotent, of infinite power, con-raining and maintaining the universe and making provision for all: all these and such like attributes the Deity possesses by nature, not having received them from elsewhere, but Himself imparting all good to His own creations according to the capacity of each.

The subsistences dwell and are established firmly in one another. For they are inseparable and cannot part from one another, but keep to their separate courses within one another, without coalescing or mingling, but cleaving to each other. For the Son is in the Father and the Spirit: and the Spirit in the Father and the Son: and the Father in the Son and the Spirit, but there is no coalescence or commingling or confusion And there is one and the same motion: for there is one impulse and one motion of the three subsistences, which is not to be observed in any created nature.

Further the divine effulgence and energy, being one anti simple and indivisible, assuming many varied forms in its goodness among what is divisible and allotting to each the component parts of its own nature, still remains simple and is multiplied without division among the divided, and gathers and converts the divided into its own simplicity. For all things long after it and have their existence in it. It gives also to all things being according to their several natures, and it is itself the being of existing things, the life of living things, the reason of rational beings, the thought of thinking beings. But it is itself above mind and reason and life and essence.

Further the divine nature has the property of penetrating all things without mixing with them and of being itself impenetrable by anything else. Moreover, there is the property of knowing all things with a simple knowledge and of seeing all things, simply with His divine, all-surveying, immaterial eye, both the things of the present, and the things of the past, and the things of the future, before they come into being. It is also sinless, and can cast sin out, and bring salvation: and all that it wills, it can accomplish, but does not will all it could accomplish. For it could destroy the universe but it does not will so to do.

BOOK II.

CHAPTER I.

Concerning aeon or age.

HE created the ages Who Himself was. before the ages, Whom the divine David thus addresses, From age to age Than art. The divine apostle also says, Through Whom He created the ages.

It must then be understood that the word age has various meanings, for it denotes many things. The life of each man is called an age. Again, a period of a thousand years is called an age. Again, the whole course of the present life is called an age: also the future life, the immortal life after the resurrection, is spoken of as an age. Again, the word age is used to denote, not time nor yet a part of time as measured by the movement and course of the sun, that is to say, composed of days and nights, but the sort of temporal motion and interval that is co-extensive with eternity. For age is to things eternal just what time is to things temporal.

Seven ages of this world are spoken of, that is, from the creation of the heaven and earth till the general consummation and resurrection of men. For there is a partial consummation, viz., the death of each man: but there is also a general and complete consummation, when the general resurrection of men will come to pass. And the eighth age is the age to come.

Before the world was formed, when there was as yet no sun dividing day from night, there was not an age such as could be measured, but there was the sort of temporal motion and interval that is co-extensive with eternity. And in this sense there is but one age, and God is spoken of as aiw'nios and proaiw'nios, for the age or aeon itself is His creation. For God, Who alone is without beginning, is Himself the Creator of all things, whether age or any other existing thing. And when I say God, it is evident that I mean the Father and His Only. begotten Son, our Lord, Jesus Christ, and His all-holy Spirit, our one God.

But we speak also of ages of ages, inasmuch as the seven ages of the present world include many ages in the sense of lives of men, and the one age embraces all the ages, and the present and the future are spoken of as age of age. Further, everlasting (i.e. aiw'nios) life and everlasting punishment prove that the age or neon to come is unending. For time will not be counted by days and nights even after the resurrection, but there will rather be one day with no evening, wherein the Sun of Justice will shine brightly on the just, but for the sinful there will be night profound and limitless. In what way then will the period of one thousand years be counted which, according to Origen, is required for the complete restoration? Of all the ages, therefore, the sole creator is God Who hath also created the universe and Who was before the ages.

CHAPTER II.

Concerning the creation.

Since, then, God, Who is good and more than good, did not find satisfaction in self-contemplation, but in fits exceeding goodness wished certain things to come into existence which would enjoy His benefits and share in His goodness, He brought all things out of nothing into being and created them, both what is invisible and what is visible. Yea, even man, who is a compound of the visible and the invisible. And it is by thought that He creates, and thought is the basis of the work, the Word filling it and the Spirit perfecting it.

CHAPTER III

Concerning angels.

He is Himself the Maker and Creator of the angels: for He brought them out of nothing into being and created them after His own image, an incorporeal race, a sort of spirit or immaterial fire: in the words of the divine David, He maketh His angels spirits, and His ministers a flame of fire: and He has described their lightness and the ardour, and heat, and keenness and sharpness with which they hunger for God and serve Him, and how they are borne to the regions above and are quite delivered from all material thought.

An angel, then, is an intelligent essence, in perpetual motion, with free-will, incorporeal, ministering to God, having obtained by grace an immortal nature: and the Creator alone knows the form and limitation of its essence. But all that we can understand is, that it is incorporeal and immaterial. For all that is compared with God Who alone is incomparable, we find to be dense and material. For in reality only the Deity is immaterial and incorporeal.

The angel's nature then is rational, and intelligent, and endowed with free-will, change. able in will, or fickle. For all that is created is changeable, and only that which is un-created is unchangeable. Also all that is rational is endowed with free-will. As it is, then, rational and intelligent, it is endowed with free-will: and as it is created, it is changeable, having power either to abide or progress in goodness, or to turn towards evil.

It is not susceptible of repentance because it is incorporeal. For it is owing to the weakness of his body that man comes to have repentance.

It is immortal, not by natures but by grace. For all that has had beginning comes also to its natural end. But God alone is eternal, or rather, He is above the Eternal: for He, the Creator of times, is not under the dominion of time, but above time.

They are secondary intelligent lights derived from that first light which is without beginning, for they have the power of illumination; they have no need of tongue or hearing, but without uttering words they communicate to each other their own thoughts and counsels.

Through the Word, therefore, all the angels were created, and through the sanctification by the Holy Spirit were they brought to perfection, sharing each in proportion to his worth and rank in brightness and grace.

They are circumscribed: for when they are in the Heaven they are not on the earth: and when they are sent by God down to the earth they do not remain in the Heaven. They are not hemmed in by walls and doors, and bars and seals, for they are quite unlimited. Unlimited, I repeat, for it is not as they really are that they reveal themselves to the worthy men to whom God wishes them to appear, but in a changed form which the beholders are capable of seeing. For that alone is naturally and strictly unlimited which is uncreated. For every created thing is limited by God Who created it.

Further, apart from their essence they receive the sanctification from the Spirit: through the divine grace they prophesy: they have no need of marriage for they are immortal.

Seeing that they are minds they are in mental places, and are not circumscribed after the fashion of a body. For they have not a bodily form by nature, nor are they tended in three dimensions. But to whatever post they may be assigned, there they are present after the manner of a mind and energise, and cannot be present and energise in various places at the same time.

Whether they are equals in essence or differ from one another we know not. God, their Creator, Who knoweth all things, alone knoweth. But they differ from each other in brightness and position, whether it is that their position is dependent on their brightness, or their brightness on their position: and they impart brightness to one another, because they excel one another in rank and nature. And clearly the higher share their brightness and knowledge with the lower.

They are mighty and prompt to fulfil the will of the Deity, and their nature is endowed with such celerity that wherever the Divine glance bids them there they are straightway found. They are the guardians of the divisions of the earth: they are set over nations and regions, allotted to them by their Creator: they govern all our affairs and bring us succour. And the reason surely is because they are set over us by the divine will and command and are ever in the vicinity of God.

With difficulty they are moved to evil, yet they are not absolutely immoveable: but now they are altogether immoveable, not by nature but by grace and by their nearness to the Only Good.

They behold God according to their capacity, and this is their food.

They are above us for they are incorporeal, and are free of all bodily passion, yet are not passionless: for the Deity alone is passionless.

They take different forms at the bidding of their Master, God, and thus reveal themselves to men and unveil the divine mysteries to them.

They have Heaven for their dwelling-place, and have one duty, to sing God's praise and carry out His divine will.

Moreover, as that most holy, and sacred, and gifted theologian, Dionysius the Areopagite, says, All theology, that is to say, the holy Scripture, has nine different names for the heavenly essences. These essences that divine master in sacred things divides into three groups, each containing three. And the first group, he says, consists of those who are in God's presence and are said to be directly and immediately one with Him, viz., the Seraphim with their six wings, the many-eyed Cherubim and those that sit in the holiest thrones. The second group is that of the Dominions, and the Powers, and the Authorities; and the third, and last, is that of the Rulers and Archangels and Angels

Some, indeed, like Gregory the Theologian, say that these were before the creation of other things. He thinks that the angelic and heavenly powers were first and that thought was their function. Others, again, hold that they were created after the first heaven was made. But all are agreed that it was before the foundation of man. For myself, I am in harmony with the theologian. For it was fitting that the mental essence should be the first created, and then that which can be perceived, and finally man himself, in whose being both parts are united.

But those who say that the angels are creators of any kind of essence whatever are the mouth of their father, the devil. For since they are created things they are not creators. But He Who creates and provides for and maintains all things is God, Who alone is uncreate and is praised and glorified in the Father, the Son, and the Holy Spirit.

CHAPTER IV.

Concerning the devil and demons.

He who from among these angelic powers was set over the earthly realm, and into whose hands God committed the guardianship of the earth, was not made wicked in nature but was good, and made for good ends, and received from his Creator no trace whatever of evil in himself. But he did not sustain the brightness and the honour which the Creator had bestowed on him, and of his free choice was changed from what was in harmony to what was at variance with his nature, and became roused against God Who created him, and determined to rise in rebellion against Him: and he was the first to depart from good and become evil. For evil is nothing else than absence of goodness, just as darkness also is absence of light. For goodness is the light of the mind, and, similarly, evil is the darkness of the mind. Light, therefore, being the work of the Creator and being made good (for God saw all that He made, and behold they were exceeding good) produced darkness at His free-will. But along with him an innumerable host of angels subject to him were torn away and followed him and shared in his fall. Wherefore, being of the same nature as the angels, they became wicked, turning away at their own free choice from good to evil

Hence they have no power or strength against any one except what God in His dispensation hath conceded to them, as for instance, against Job and those swine that are mentioned in the Gospels. But when God has made the concession they do prevail, and are changed and transformed into any form whatever in which they wish to appear.

Of the future both the angels of God and the demons are alike ignorant: yet they make predictions. God reveals the future to the angels and commands them to prophesy, and so what they say comes to pass. But the demons also make predictions, sometimes because they see what is happening at a distance, and sometimes merely making guesses: hence much that they say is false and they should not be believed, even although they do often, in the way we have said, tell what is true. Besides they know the Scriptures.

All wickedness, then, and all impure passions are the work of their mind. But while the liberty to attack man has been granted to them, they have not the strength to over master any one: for we have it in our power to receive or not to receive the attack. Wherefore there has been prepared for the devil and his demons, and those who follow him, fire unquenchable and everlasting punishment.

Note, further, that what in the case of man is death is a fall in the case of angels. For after the fall there is no possibility of repentance for them, just as after death there is for men no repentance.

CHAPTER V.

Concerning the visible creation.

Our God Himself, Whom we glorify as Three in One, created the heaven and the earth and all that they contain, and brought all things out of nothing into being: some He made out of no pre-existing basis of matter, such as heaven, earth, air, fire, water: and the rest out of these elements that He had created, such as living creatures, plants, seeds. For these are made up of earth, and water, and air, and fire, at the bidding of the Creator.

CHAPTER VI.

Concerning the Heaven.

The heaven is the circumference of things created, both visible and invisible. For within its boundary are included and marked off both the mental faculties of the angels and all the world of sense. But the Deity alone is uncircumscribed, filling all things, and surrounding all things, and hounding all things, for He is above all things, and has created all things.

Since, therefore, the Scripture speaks of heaven, and heaven of heaven, and heavens of heavens, and the blessed Paul says that he was snatched away to the third heaven, we say that in the cosmogony of the universe we accept the creation of a heaven which the foreign philosophers, appropriating the views of Moses, call a starless sphere. But further, God called the firmament also heaven, which He commanded to be in the midst of the waters, setting it to divide the waters that are above the firmament from the waters that are below the firmament. And its nature, according to the divine Basilius, who is versed in the mysteries of divine Scripture, is delicate as smoke. Others, however, hold that it is watery in nature, since it is set in the midst of the waters: others say it is composed of the four elements: and lastly, others speak of it as a filth body, distinct from the four elements.

Further, some have thought that the heaven encircles the universe and has the form of a sphere, and that everywhere it is the highest point, and that the centre of the space enclosed by it is the lowest part: and, further, that those bodies that are light and airy are allotted by the Creator the upper region: while those that are heavy and tend to descend occupy the lower region, which is the middle. The element, then, that is lightest and most inclined to soar upwards is fire, and hence they hold that its position is immediately after the heaven, and they call it ether, and after it comes the lower air. But earth and water, which are heavier and have more of a downward tendency, are suspended in the centre. Therefore, taking them in the reverse order, we have in the lowest situation earth and water: but water is lighter than earth, and hence is more easily set in motion: above these on all hands, like a covering; is the circle of air, and all round the air is the circle of ether, and outside air is the circle of the heaven.

Further, they say that the heaven moves in a circle and so compresses all that is within it, that they remain firm and not liable to fall asunder.

They say also that there are seven zones of the heaven, one higher than the other. And its nature, they say, is of extreme fineness, like that of smoke, and each zone contains one of the planets. For there are said to be seven planets: Sol, Luna, Jupiter, Mercury, Mars, Venus and Saturn. But sometimes Venus is called Lucifer and sometimes Vesper. These are called planets because their movements are the reverse of those of the heaven. For while the heaven and all other stars move from east to west, these alone move from west to east. And this can easily be seen in the case of the moon, which moves each evening a little backwards.

All, therefore, who hold that the heaven is in the form of a sphere, say that it is equally removed and distant from the earth at all points, whether above, or sideways, or below. And by 'below' and ' sideways' I mean all that comes within the range of our senses. For it follows from what has been said, that the heaven occupies the whole of the upper region and the earth the whole of the lower. They say, besides, that the heaven encircles the earth in the manner of a sphere, and bears along with it in its most rapid revolutions sun, moon and stars, and that when the sun is over the earth it becomes day there, and when it is under the earth it is night. And, again, when the sun goes under the earth it is night here, but day yonder.

Others have pictured the heaven as a hemisphere. This idea is suggested by these words of David, the singer of God, Who stretchest out the heavens like a curtain, by which word he clearly means a tent: and by these from the blessed Isaiah, Who hath established the heavens like a vault: and also because when the sun, moon, and stars set they make a circuit round the earth from west to north, and so reach once more the east. Still, whether it is this way or that, all things have been made and established by the divine command, and have the divine will and counsel for a foundation that cannot be moved. For He Himself spoke and they were made: He Himself commanded and they were created. He hath also established them for ever and ever: He hath made a decree which will not pass.

The heaven of heaven, then, is the first heaven which is above the firmament. So here we have two heavens, for God called the firmament also Heaven. And it is customary in the divine Scripture to speak of the air also as heavens, because we see it above us. Bless Him, it says, all ye birds of the heaven, meaning of the air. For it is the air and not the heaven that is the region in which birds fly. So here we have three heavens, as the divine Apostle said. But if you should wish to look upon the seven zones as seven heavens there is no injury done to the word of truth. For it is usual in the Hebrew tongue to speak of heaven in the plural, that is, as heavens, and when a Hebrew wishes to say heaven of heaven, he usually says heavens of heavens, and this clearly means heaven of heaven, which is above the firmament, and the waters which are above the heavens, whether it is the air and the firmament, or the seven zones of the firmament, or the firmament itself which are spoken of in the plural as heavens according to the Hebrew custom.

All things, then, which are brought into existence are subject to corruption according to the law of their nature, and so even the heavens themselves are corruptible. But by the grace of God they are maintained and preserved. Only the Deity, however, is by nature without beginning and without end. Wherefore it has been said, They will perish, but Thou dost endure: nevertheless, the heavens will not be utterly destroyed. For they will wax old and be wound round as a covering, and will be changed, and there will be a new heaven and a new earth.

For the great part the heaven is greater than the earth, but we need not investigate the essence of the heaven, for it is quite beyond our knowledge.

It must not be supposed that the heavens or the luminaries are endowed with life. For they are inanimate and insensible. So that when the divine Scripture saith, Let the heavens rejoice and the earth be glad, it is the angels in heaven and the men on earth that are invited to rejoice. For the Scripture is familiar with the figure of personification, and is wont to speak of inanimate things as though they were animate: for example, The sea saw it and fled: Jordan was driven back. And again, What ailed thee, O thou sea, that thou fleddest? thou, O Jordan, that thou was driven back? Mountains, too, and hills are asked the reason of their leaping in the same way as we are wont to say, the city was gathered together, when we do not mean the buildings, but the inhabitants of the city: again, the heavens declare the glory of God, does not mean that they send forth a voice that can be heard by bodily ears, but that from their own greatness they bring before our minds the power of the Creator: and when we contemplate their beauty we praise the Maker as the Master- Craftsman.

CHAPTER VII.

Concerning light, fire, the luminaries, sun, moon and stars.

Fire is one of the four elements, light and with a greater tendency to ascend than the others. It has the power of burning and also of giving light, and it was made by the Creator on the first day. For the divine Scripture says, And God said, Let there be light, and there was light. Fire is not a different thing from what light is, as some maintain. Others again hold that this fire of the universe is above the air and call it ether. In the beginning, then, that is to say on the first day, God created light, the ornament and glory of the whole visible creation. For take away light and all things remain in undistinguishable darkness, incapable of displaying their native beauty. And God called the light day, but the darkness He called night. Further, darkness is not any essence, but an accident: for it is simply absence of light. The air, indeed, has not light in its essence. It was, then, this very absence of light from the air that God called darkness: and it is not the essence of air that is darkness, but the absence of light which clearly is rather an accident than an essence. And, indeed, it was not night, but day, that was first named, so that day is first and after that comes night. Night, therefore, follows day. And from the beginning of day till the next day is one complete period of day and night. For the Scripture says, And the evening and the morning were one day.

When, therefore, in the first three days the light was poured forth and reduced at the divine command, both day and night came to pass. But on the fourth day God created the great luminary, that is, the sun, to have rule and authority over the day: for it is by it that day is made: for it is day when the sun is above the earth, and the duration of a day is the course of the sun over the earth from its rising till its setting. And He also created the lesser luminaries, that is, the moon and the stars, to have rule and authority over the night, and to give light by night. For it is night when the sun is under the earth, and the duration of night is the course of the sun under the earth from its rising till its setting. The moon, then, and the stars were set to lighten the night: not that they are in the daytime under the earth, for even by day stars are in the heaven over the earth but the sun conceals both the stars and the moon by the greater brilliance of its light and prevents them from being seen.

On these luminaries the Creator bestowed the first-created light: not because He was in need of other light, but that that light might not remain idle. For a luminary is not merely light, but a vessel for containing light.

There are, we are told, seven planets amongst these luminaries, and these move in a direction opposite to that of the heaven: hence the name planets. For, while they say that the heaven moves from east to west, the planets move from west to east; but the heaven bears the seven planets along with it by its swifter motion. Now these are the names of the seven planets: Luna, Mercury, Venus, Sol, Mars, Jupiter, Saturn, and in each zone of heaven is, we are told, one of these seven planets:

In the first and highest: Saturn [symbol]

In the second: Jupiter [symbol]

In the third: Mars [symbol]

In the fourth: Sol [symbol]

In the fifth: Venus [symbol]

In the sixth: Mercury [symbol]

In the seventh and lowest: Luna [symbol]

The course which the Creator appointed for them to run is unceasing and remaineth fixed as He established them. For the divine David says, The moan and the stars which Thou establishedst, and by the word 'establishedst,' he referred to the fixity and unchangeableness of the order and series granted to them by God. For He appointed them for seasons, and signs, and days and years. It is through the Sun that the four seasons are brought about. And the first of these is spring: for in it God created all things, and even down to the present time its presence is evidenced by the bursting of the flowers into bud, and this is the equinoctial period, since day and night each consist of twelve hours. It is caused by the sun rising in the middle, and is mild and increases the blood, and is warm and moist, and holds a position midway between winter and summer, being warmer and drier than winter, but colder and moister than summer. This season lasts from March 21st till June 24th. Next, when the rising of the sun moves towards more northerly parts, the season of summer succeeds, which has a place midway between spring and autumn, combining the warmth of spring with the dryness of autumn: for it is dry and warm, and increases the yellow bile. In it falls the longest day, which has fifteen hours, and the shortest night of all, having only nine hours. This season lasts from June 24th till September 25th. Then when the sun again returns to the middle, autumn takes the place of summer. It has a medium amount of cold and heat, dryness and moisture, and holds a place midway between summer and winter, combining the dryness of summer with the cold of winter. For it is cold and dry, and increases the black bile. This season, again, is equinoctial, both day and night consisting of twelve hours, and it lasts from September 25th till December 25th. And when the rising of the sun sinks to its smallest and lowest point, i.e. the south, winter is reached, with its cold and moisture. It occupies a place midway between autumn and spring, combining the cold of autumn and the moisture of spring. In it falls the shortest day, which has only nine hours, and the longest night, which has fifteen: and it lasts from December 25th till March 21st. For the Creator made this wise provision that we should not pass from the extreme of cold, or heat, or dryness, or moisture, to the opposite extreme, and thus incur grievous maladies. For reason itself teaches us the danger of sudden changes.

So, then, it is the sun that makes the seasons, and through them the year: it likewise makes the days and nights, the days when it rises and is above the earth, and the nights when it sets below the earth: and it bestows on the other luminaries, both moon and stars, their power of giving forth light.

Further, they say that there are in the heaven twelve signs made by the stars, and that these move in an opposite direction to the sun and moon, and the other five planets, and that the seven planets pass across these twelve signs. Further, the sun makes a complete month in each sign and traverses the twelve signs in the same number of months. These, then, are the names of the twelve signs and their respective months:—

The Ram, which receives the sun on the 21st of March.

The Bull, on the 23rd of April.

The Twins, on the 24th of May.

The Crab, on the 24th of June.

The Virgin, on the 25th of July.

The Scales, on the 25th of September.

The Scorpion, on the 25th of October.

The Archer, on the 25th of November.

Capricorn, on the 25th of December.

Aquarius, on the 25th of January.

The Fish, on the 24th of February.

But the moon traverses the twelve signs each month, since it occupies a lower position and travels through the signs at a quicker rate. For if you draw one circle within another, the inner one will be found to be the lesser: and so it is that owing to the moon occupying a lower position its course is shorter and is sooner completed

Now the Greeks declare that all our affairs are controlled by the rising and setting and collision of these stars, viz., the sun and moon: for it is with these matters that astrology has to do. But we hold that we get from them signs of rain and drought, cold and heat, moisture and dryness, and of the various winds, and so forth, but no sign whatever as to our actions. For we have been created with free wills by our Creator and are masters over our own actions. Indeed, if all our actions depend on the courses of the stars, all we do is done of necessity: and necessity precludes either virtue or vice. But if we possess neither virtue nor vice, we do not deserve praise or punishment, and God, too, will turn out to be unjust, since He gives good things to some and afflicts others. Nay, He will no longer continue to guide or provide for His own creatures, if all things are carried and swept along in the grip of necessity. And the faculty of reason will be superfluous to us: for if we are not masters of any of our actions, deliberation is quite superfluous. Reason, indeed, is granted to us solely that we might take counsel, and hence all reason implies freedom of will.

And, therefore, we hold that the stars are not the causes of the things that occur, nor of the origin of things that come to pass, nor of the destruction of those things that perish. They are rather signs of showers and changes of air. But, perhaps, some one may say that though they are not the causes of wars, yet they are signs of them. And, in truth, the quality of the air which is produced by sun, and moon, and stars, produces in various ways different temperaments, and habits, and dispositions. But the habits are amongst the things that we have in our own hands, for it is reason that rules, and directs, and changes them.

It often happens, also, that comets arise. These are signs of the death of kings, and they are not any of the stars that were made in the beginning, but are formed at the same tithe by divine command and again dissolved. And so not even that star which the Magi saw at the birth of the Friend and Saviour of man, our Lord, Who became flesh for our sake, is of the number of those that were made in the beginning. And this is evidently the case because sometimes its course was from east to west, and sometimes from north to south; at one moment it was hidden, and at the next it was revealed: which is quite out of harmony with the order and nature of the stars.

It must be understood, then, that the moon derives its light from the sun; not that God was unable to grant it light of its own, but in order that rhythm and order may be unimpressed upon nature, one part ruling, the other being ruled, and that we might thus be taught to live in community and to share our possessions with one another, and to be under subjection, first to our Maker and Creator, our God and Master, and then also to the rulers set in authority over us by Him: and not to question why this man is ruler and not I myself, but to welcome all that comes from God in a gracious and reasonable spirit.

The sun and the moon, moreover, suffer eclipse, and this demonstrates the folly of those who worship the creature in place of the Creator, and teaches us how changeable and alterable all things are For all things are changeable save God, and whatever is changeable is liable to corruption in accordance with the laws of its own nature.

Now the cause of the eclipse of the sun is that the body of the moon is interposed like a partition-wall and casts a shadow, and prevents the light from being shed down on us: and the extent of the eclipse is proportional to the size of the moon's body that is found to conceal the sun. But do not marvel that the moon's body is the smaller. For many declare that the sun is many times larger even than the earth, and the holy Fathers say that it is equal to the earth: yet often a small cloud, or even a small hill or a wall quite conceals it.

The eclipse of the moon, on the other hand, is due to the shadow the earth casts on it when it is a fifteen days' moon and the sun and moon happen to be at the opposite poles of the highest circle, the sun being under the earth and the moon above the earth. For the earth casts a shadow and the sun's light is prevented from illuminating the moon, and therefore it is then eclipsed.

It should be understood that the moon was made full by the Creator, that is, a fifteen days' moon: for it was fitting that it should be made complete. But on the fourth day, as we said, the sun was created. Therefore the moon was eleven days in advance of the sun, because from the fourth to the fifteenth day there are eleven days. Hence it happens that in each year the twelve months of the moon contain eleven days fewer than the twelve months of the sun. For the twelve months of the sun contain three hundred and sixty-five and a quarter days, and so because the quarter becomes a whole, in four years an extra day is completed, which is called bissextile. And that year has three hundred and sixty-six days. The years of the moon, on the other hand, have three hundred and fifty-four days. For the moon wanes from the time of its origin, or renewal, till it is fourteen and three-quarter days' old, and proceeds to wane till the twenty-ninth and a half day, when it is completely void of light And then when it is once more connected with the sun it is reproduced and renewed, a memorial of our resurrection. Thus in each year the moon gives away eleven days to the sun, and so in three years the intercalary month of the Hebrews arises, and that year comes to consist of thirteen months, owing to the addition of these eleven days.

It is evident that both sun and moon and stars are compound and liable to corruption according to the laws of their various natures. But of their nature we are ignorant. Some, indeed, say that fire when deprived of matter is invisible, and thus, that when it is quenched it vanishes altogether. Others, again, say that when it is quenched it is transformed into air.

The circle of the zodiac has an oblique motion and is divided into twelve sections called zodia, or signs: each sign has three divisions of ten each, i.e. thirty divisions, and each division has sixty very minute subdivisions. The heaven, therefore, has three hundred and sixty-five degrees: the hemisphere above the earth and that below the earth each having one hundred and eighty degrees.

The abodes of the planets.

The Ram and the Scorpion are the abode of Mars: the Bull and the Scales, of Venus: the Twins and the Virgin, of Mercury: the Crab, of the Moon: the Lion, of the Sun: the Archer and the Fish, of Jupiter: Capricorn and Aquarius, of Saturn.

Their altitudes.

The Ram has the altitude of the Sun: the Bull, of the Moon: the Crab, of Jupiter: the Virgin, of Mars: the Scales, of Saturn: Capricorn, of Mercury: the Fish, of Venus.

The phases of the moon.

It is in conjunction whenever it is in the same degree as the sun: it is born when it is fifteen degrees distant from the sun: it rises when it is crescent-shaped, and this occurs twice, at which times it is sixty degrees distant from the sun: it is half-full twice, when it is ninety degrees from the sun: twice it is gibbous, when it is one hundred and twenty degrees from the sun: it is twice a full moon, giving full light, when it is a hundred and fifty degrees from the sun: it is a complete moon when it is a hundred and eighty degrees distant from the sun. We say twice, because these phases occur both when the moon waxes and when it wanes. In two and a half days the moon traverses each sign.

CHAPTER VIII.

Concerning air and winds.

Air is the most subtle element, and is moist and warm: heavier, indeed, than fire: but lighter than earth and water: it is the cause of respiration and voice: it is colourless, that is, it has no colour by nature: it is clear and transparent, for it is capable of receiving light: it ministers to three of our senses, for it is by its aid that we see, hear and smell: it has the power likewise of receiving heat and cold, dryness and moisture, and its movements in space are up, down, within, without, to the right and to the left, and the cyclical movement.

It does not derive its light from itself, but is illuminated by sun, and moon, and stars, and fire. And this is just what the Scripture means when it says, And darkeness was upon the deep; for its object is to shew that the air has not derived its light from itself, but that it is quite a different essence from light.

And wind is a movement of air: or wind is a rush of air which changes its name as it changes the place whence it rushes.

Its place is in the air. For place is the circumference of a body. But what is it that surrounds bodies but air? There are, moreover, different places in which the movement of air originates, and from these the winds get their names. There are in all twelve winds. It is said that air is just fire after it has been extinguished, or the vapour of heated water. At all events, in its own special nature the air is warm, but it becomes cold owing to the proximity of water and earth, so that the lower parts of it are cold, and the higher warm.

These then are the winds: Caecias, or Meses, arises in the region where the sun rises in summer. Subsolanus, where the sun rises at the equinoxes. Eurus, where it rises in winter. Africus, where it sets in winter. Favonius, where it sets at the equinoxes, and Corns, or Olympias, or Iapyx, where it sets in summer. Then come Auster and Aquilo, whose blasts oppose one another. Between Aquilo and Caecias comes Boreas: and tween Eurus and Auster, Phoenix or Euronotus; between Auster and Africus, Libonotus or Leucouotus: and lastly, between Aquilo and Corus, Thrascias, or Cercius, as it is called by the inhabitants of that region.

[These, then, are the races which dwell at the ends of the world: beside Subsolanus are the Bactriani: beside Eurus, the Indians: beside Phoenix, the Red Sea and Ethiopia: beside Libonotus, the Garamantes, who are beyond Systis: beside Africus, the Ethiopians and the Western Mauri: beside Favonius, the columns of Hercules and the beginnings of Libya and Europe: beside Corus, Iberia, which is now called Spain: beside Thrascia, the Gauls and the neighbouring nations: beside Aquilo, the Scythians who are beyond Thrace: beside Boreas, Pontus, Maeotis and the Sarmatae: beside Caecias, the Caspian Sea and the Sacai.]

CHAPTER IX.

Concerning the waters.

Water also is one of the four elements, the most beautiful of God's creations. It is both wet and cold, heavy, and with a tendency to descend, and flows with great readiness. It is this the Holy Scripture has in view when it says, And darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. For the deep is nothing else than a huge quantity of water whose limit man cannot comprehend. In the beginning, indeed, the water lay all over the surface of the earth. And first God created the firmament to divide the water above the firmament from the water below the firmament. For in the midst of the sea of waters the firmament was established at the Master's decree. And out of it God bade the firmament arise, and it arose. Now for what reason was it that God placed water above the firmament? It was because of the intense burning heat of the sun and ether. For immediately under the firmament is spread out the ether, and the sun and moon and stars are in the firmament, and so if water had not been put above it the firmament would have been consumed by the heat.

Next, God bade the waters be gathered together into one mass. But when the Scripture speaks of one mass it evidently does not mean that they were gathered together into one place: for immediately it goes on to say, And the gatherings of the waters He called seas: but the words signify that the waters were separated off in a body from the earth into distinct groups. Thus the waters were gathered together into their special collections and the dry land was brought to view. And hence arose the two seas that surround Egypt, for it lies between two seas. These collections contain various seas and mountains, and islands, and promontories, and harbours, and surround various bays and beaches, and coastlands. For the word beach is used when the nature of the tract is sandy, while coastland signifies that it is rocky and deep close into shore, getting deep all on a sudden In like manner arose also the sea that lies where the sun rises, the name of which is the Indian Sea: also the northern sea called the Caspian. The lakes also were formed in the same manner.

The ocean, then, is like a river encircling the whole earth, and I think it is concerning it that the divine Scripture says, A river went ant of Paradise. The water of the ocean is sweet and potable. It is it that furnishes the seas with water which, because it stays a long time in the seas and stands unmoved, becomes bitter: for the sun and the waterspouts draw up always the finer parts. Thus it is that clouds are formed and showers take place, because the filtration makes the water sweet.

This is parted into four first divisions, that is to say, into four rivers. The name of the first is Pheison, which is the Indian Ganges; the name of the second is Geon, which is the Nile flowing from Ethiopia down to Egypt: the name of the third is Tigris, and the name of the fourth is Euphrates. There are also very many other mighty rivers of which some empty themselves into the sea and others are used up in the earth. Thus the whole earth is bored through and mined, and has, so to speak, certain veins through which it sends up in springs the water it has received from the sea. The water of the spring thus depends for its character on the quality of the earth. For the sea water is filtered and strained through the earth and thus becomes sweet. But if the place from which the spring arises is bitter or briny, so also is the water that is sent up. Moreover, it often happens that water which has been closely pent up bursts through with violence, and thus it becomes warm. And this is why they send forth waters that are naturally warm.

By the divine decree hollow places are made in the earth, and so into these the waters are gathered. And this is how mountains are formed. God, then, bade the first water produce living breath, since it was to be by water and the Holy Spirit that moved upon the waters in the beginning, that man was to be renewed. For this is what the divine Basilius said: Therefore it produced living creatures, small and big; whales and dragons, fish that swim in the waters, and feathered fowl. The birds form a link between water and earth and air: for they have their origin in the water, they live on the earth and they fly in the air. Water, then, is the most beautiful element and rich in usefulness, and purifies from all filth, and not only from the filth of the body but from that of the soul, if it should have received the grace of the Spirit.

Concerning the seas.

The Aegean Sea is received by the Hellespont, which ends at Abydos and Sestus: next, the Propontis, which ends at Chalcedon and Byzantium: here are the straits where the Pontus arises. Next, the lake of Maeotis. Again, from the beginning of Europe and Libya it is the Iberian Sea, which extends from the pillars of Hercules to the Pyrenees mountain. Then the Ligurian Sea as far as the borders of Etruria. Next, the Sardinian Sea, which is above Sardinia and inclines downwards to Libya. Then the Etrurian Sea, which begins at the extreme limits of Liguria and ends at Sicily. Then the Libyan Sea. Then the Cretan, and Sicilian, and Ionian, and Adriatic Seas, the last of which is poured out of the Sicilian Sea, which is called the Corinthian Gulf, or the Alcyonian Sea. The Saronic Sea is surrounded by the Sunian and Scylaean Seas. Next is the Myrtoan Sea and the Icarian Sea, in which are also the Cyclades. Then the Carpathian, and Pamphylian, and Egyptian Seas: and, thereafter, above the Icarian Sea, the Aegean Sea pours itself out. There is also the coast of Europe from the mouth of the Tanais River to the Pillars of Hercules, 609,709 stadia: and that of Libya from the Tigris, as far as the mouth of the Canobus, 209,252 stadia: and lastly, that of Asia from the Canobus to the Tanais, which, including the Gulf, is 4,111 stadia. And so the full extent of the seaboard of the world that we inhabit with the gulfs is 1,309,072 stadia.

CHAPTER X.

Concerning earth and its products.

The earth is one of the four elements, dry, cold, heavy, motionless, brought into being by God, out of nothing on the first day. For in the beginning, he said, God created the heaven and the earths: but the seat and foundation of the earth no man has been able to declare. Some, indeed, hold that its seat is the waters: thus the divine David says, To Him Who established the earth on the waters. Others place it in the air. Again some other says, fare Who hangeth the earth on nothing. And, again, David, the singer of God, says, as though the representative of God, I bear up the pillars of it, meaning by "pillars" the force that sustains it. Further, the expression, He hath rounded it upon the seas, shews clearly that the earth is on all hands surrounded with water. But whether we grant that it is established on itself, or on air or on water, or on nothing, we must not turn aside from reverent thought, but must admit that all things are sustained and preserved by the power of the Creator.

In the beginning, then, as the Holy Scripture says, it was hidden beneath the waters, and was unwrought, that is to say, not beautified. But at God's bidding, places to hold the waters appeared, and then the mountains came into existence, and at the divine command the earth received its own proper adornment, and was dressed in all manner of herbs and plants, and on these, by the divine decree, was bestowed the power of growth and nourishment, and of producing seed to generate their like. Moreover, at the bidding of the Creator it produced also all manner of kinds of living creatures, creeping things, and wild beasts, and cattle. All, indeed, are for the seasonable use of man: but of them some are for food, such as stags, sheep, deer, and such like: others for service such as camels, oxen, horses, asses, and such like: and others for enjoyment, such as apes, and among birds, jays and parrots, and such like. Again, amongst plants and herbs some are fruit bearing, others edible, others fragrant and flowery, given to us for our enjoyment, for example, the rose and such like, and others for the healing of disease. For there is not a single animal or plant in which the Creator has not implanted some form of energy capable of being used to satisfy man's needs. For He Who knew all things before they were, saw that in the future man would go forward in the strength of his own will, and would be subject to corruption, and, therefore, He created all things for his seasonable use, alike those in the firmament, and those on the earth, and those in the waters.

Indeed, before the transgression all things were under his power. For God set him as ruler over all things on the earth and in the waters. Even the serpent was accustomed to man, and approached him more readily than it did other living creatures, and held intercourse with him with delightful motions. And hence it was through it that the devil, the prince of evil, made his most wicked suggestion to our first parents. Moreover, the earth of its own accord used to yield fruits, for the benefit of the animals that were obedient to man, and there was neither rain nor tempest on the earth. But after the transgression, when he was compared with the unintelligent cattle and became like to them, after he had contrived that in him irrational desire should have rule over reasoning mind and had become disobedient to the Master's command, the subject creation rose up against him whom the Creator had appointed to be ruler: and it was appointed for him that he should till with sweat the earth from which he had been taken.

But even now wild beasts are not without their uses, for, by the terror they cause, they bring man to the knowledge of his Creator and lead him to call upon His name. And, further, at the transgression the thorn sprung out of the earth in accordance with the Lord's express declaration and was conjoined with the pleasures of the rose, that it might lead us to remember the transgression on account of which the earth was condemned to bring forth for us thorns and prickles.

That this is the case is made worthy of belief from the fact that their endurance is secured by the word of the Lord, saying, Be fruitful and multiply, and replenish the earth.

Further, some hold that the earth is in the form of a sphere, others that it is in that of a cone. At all events it is much smaller than the heaven, and suspended almost like a point in its midst. And it will pass away and be changed. But blessed is the man who inherits the earth promised to the meek.

For the earth that is to be the possession of the holy is immortal. Who, then, can fitly marvel at the boundless and incomprehensible wisdom of the Creator? Or who can render sufficient thanks to the Giver of so many blessings ?

[There are also provinces, or prefectures, of the earth which we recognise: Europe embraces thirty four, and the huge continent of Asia has forty-eight of these provinces, and twelve canons as they are called.]

CHAPTER XI.

Concerning Paradise.

Now when God was about to fashion man oat of the visible and invisible creation in His own image and likeness to reign as king and ruler over all the earth and all that it contains, He first made for him, so to speak, a kingdom in which he should live a life of happiness and prosperity. And this is the divine paradise, planted in Eden by the hands of God, a very storehouse of joy and gladness of heart (for "Eden" means luxuriousness). Its site is higher in the East than all the earth: it is temperate and the air that surrounds it is the rarest and purest: evergreen plants are its pride, sweet fragrances abound, it is flooded with light, and in sensuous freshness and beauty it transcends imagination: in truth the place is divine, a meet home for him who was created in God's image: no creature lacking reason made its dwelling there but man alone, the work of God's own hands.

In its midst God planted the tree of life and the tree of knowledge. The tree of knowledge was for trial, and proof, and exercise of man's obedience and disobedience: and hence it was named the tree of the knowledge of good and evil, or else it was because to those who partook of it was given power to know their own nature. Now this is a good thing for those who are mature, but an evil thing for the immature and those whose appetites are too strong, being like solid food to tender babes still in need of milk. For our Creator, God, did not intend us to be burdened with care and troubled about many things, nor to take thought about, or make provision for, our own life. But this at length was Adam's fate: for he tasted and knew that he was naked and made a girdle round about him: for he took fig-leaves and girded himself about. But before they took of the fruit, They were both naked. Adam and Eve, and were not ashamed. For God meant that we should be thus free from passion, and this is indeed the mark of a mind absolutely void of passion. Yea, He meant us further to be free from care and to have but one work to perform, to sing as do the angels, without ceasing or intermission, the praises of the Creator, and to delight in contemplation of Him and to cast all our care on Him. This is what the Prophet David proclaimed to us when He said, Cast thy burden on the Lord, and He will sustain thee. And, again, in the Gospels, Christ taught His disciples saying, Take no thought for your life what ye shall eat, nor for your body what ye shall put on. And further, Seek ye first the Kingdom of God and His righteousness and all these things shall be added unto you. And to Martha He said, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her, meaning, clearly, sitting at His feet and listening to His words.

The tree of life, on the other hand, was a tree having the energy that is the cause of life, or to be eaten only by those who deserve to live and are not subject to death. Some, indeed, have pictured Paradise as a realm of sense, and others as a realm of mind. But it seems to me, that, just as man is a creature, in whom we find both sense and mind blended together, in like manner also man's most holy temple combines the properties of sense and mind, and has this twofold expression: for, as we said, the life in the body is spent in the most divine and lovely region, while the life in the soul is passed in a place far more sublime and of more surpassing beauty, where God makes His home, and where He wraps man about as with a glorious garment, and robes him in His grace, and delights and sustains him like an angel with the sweetest of all fruits, the contemplation of Himself. Verily it has been filly named the tree of life. For since the life is not cut short by death, the sweetness of the divine participation is imparted to those who share it. And this is, in truth, what God meant by every tree, saying, Of every tree in Paradise thou mayest freely eat. For the 'every' is just Himself in Whom and through Whom the universe is maintained. But the tree of the knowledge of good and evil was for the distinguishing between the many divisions of contemplation, and this is just the knowledge of one's own nature, which, indeed, is a good thing for those who are mature and advanced in divine contemplation (being of itself a proclamation of the magnificence of God), and have no fear of falling, because they have through time come to have the habit of such contemplation, but it is an evil tiring to those still young and with stronger appetites, who by reason of their insecure bold on the better part, and because as yet they are not firmly established in the seat of the one and only good, are apt to be torn and dragged away from this to the care of their own body.

Thus, to my thinking, the divine Paradise is twofold, and the God- inspired Fathers handed down a true message, whether they taught this doctrine or that. Indeed, it is possible to understand by every tree the knowledge of the divine power derived from created things. In the words of the divine Apostle, For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made. But of all these thoughts and speculations the sublimest is that dealing with ourselves, that is, with our own composition. As the divine David says, The knowledge of Thee from me, that is from my constitution, was made a wonder. But for the reasons we have already mentioned, such knowledge was dangerous for Adam who had been so lately created.

The tree of life too may be understood as that more divine thought that has its origin in the world of sense, and the ascent through that to the originating and constructive cause of all. And this was the name He gave to every tree, implying fulness and indivisibility, and conveying only participation in what is good. But by the tree of the knowledge of good and evil, we are to understand that sensible and pleasurable food which, sweet though it seems, in reality brings him who partakes of it into communion with evil. For God says, Of every tree in Paradise thou mayest freely eat. It is, me-thinks, as if God said, Through all My creations thou art to ascend to Me thy creator, and of all the fruits titan mayest pluck one, that is, Myself who ant the true life: let every thing bear for thee the fruit of life, and let participation in Me be the support of your own being. For in this way than wilt be immortal. But of the tree of the knowledge of good and evil, thou shall not eat of it: for in the day that thou eatest thereof thou shall surely die s. For sensible food is by nature for the replenishing of that which gradually wastes away and it passes into the drought and perisheth: and he cannot remain incorruptible who partakes of sensible food.

CHAPTER XII.

Concerning Man.

IN this way, then, God brought into existence mental essence, by which I mean, angels and all the heavenly orders. For these clearly have a mental and incorporeal nature: "incorporeal" I mean in comparison with the denseness of matter. For the Deity alone in reality is immaterial and incorporeal. But further He created in the same way sensible essence, that is heaven and earth and the intermediate region; and so He created both the kind of being that is of His own nature (for the nature that has to do with reason is related to God, and apprehensible by mind alone), and the kind which, inasmuch as it clearly falls under the province of the senses, is separated from Him by the greatest interval. And it was also fit that there should be a mixture of both kinds of being, as a token of still greater wisdom and of the opulence of the Divine expenditure as regards natures, as Gregorius, the expounder of God's being and ways, puts it, and to be a sort of connecting link between the visible and invisible natures. And by the word "fit" I mean, simply that it was an evidence of the Creator's will, for that will is the law and ordinance most meet, and no one will say to his Maker, "Why hast Thou so fashioned me?" For the potter is able at his will to make vessels of various patterns out of his clay, as a proof of his own wisdom.

Now this being the case, He creates with His own hands man of a visible nature and an invisible, after His own image and likeness: on the one hand man's body He formed of earth, and on the other his reasoning and thinking soul He bestowed upon him by His own inbreathing, and this is what we mean by "after His image." For the phrase "after His image" clearly refers to the side of his nature which consists of mind and free will, whereas "after His likeness "means likeness in virtue so far as that is possible.

Further, body and soul were formed at one and the same time, not first the one and then the other, as Origen so senselessly supposes.

God then made man without evil, upright, virtuous, free from pain and care, glorified with every virtue, adorned with all that is good, like a sort of second microcosm within the great world. another angel capable of worship, compound, surveying the visible creation and initiated into the mysteries of the realm of thought, king over the things of earth, but subject to a higher king, of the earth and of the heaven, temporal and eternal, belonging to the realm of sight and to the realm of thought, midway between greatness and lowliness, spirit and flesh: for he is spirit by grace, but flesh by overweening pride: spirit that he may abide and glorify his Benefactor, and flesh that he may suffer, and suffering may be admonished and disciplined when he prides himself in his greatness: here, that is, in the present life, his life is ordered as an animal's, but elsewhere, that is, in the age to come, he is changed and—to complete the mystery—becomes deified by merely inclining himself towards God; becoming deified, in the way of participating in the divine glory and not in that of a change into the divine being.

But God made him by nature sinless, and endowed him with free will. By sinless, I mean not that sin could find no place in him (for that is the case with Deity alone), bat that sin is the result of the free volition he enjoys rather than an integral part of his nature; that is to say, he has the power to continue and go forward in the path of goodness, by co- operating with the divine grace, and likewise to turn from good and take to wickedness, for God has conceded this by conferring freedom of will upon him. For there is no virtue in what is the result of mere force.

The soul, accordingly, is a living essence, simple, incorporeal, invisible in its proper nature to bodily eyes, immortal, reasoning and intelligent, formless, making use of an organised body, and being the source of its powers of life, and growth, and sensation, and generation, mind being but its purest part and not in any wise alien to it; (for as the eye to the body, so is the mind to the soul); further it enjoys freedom and volition and energy, and is mutable, that is, it is given to change, because it is created. All these qualities according to nature it has received of the grace of the Creator, of which grace it has received both its being and this particular kind of nature.

Marg. The different applications of "incorporeal." We understand two kinds of what is incorporeal and invisible and formless: the one is such in essence, the other by free gift: and likewise the one is such in nature, and the other only in comparison with the denseness of matter. God then is incorporeal by nature, but the angels and demons and souls are said to be so by free gift, and in comparison with the denseness of matter.

Further, body is that which has three dimensions, that is to say, it has length and breadth and depth, or thickness. And every body is composed of the four elements; the bodies of living creatures, moreover, are composed of the four humours.

Now there are, it should be known, four elements: earth which is dry and cold: water which is cold and wet: air which is wet and warm: fire which is warm and dry. In like manner there are also four humours, analogous to the four elements: black bile, which bears an analogy to earth, for it is dry and cold: phlegm, analogous to water, for it is cold and wet: blood, analogous to air, for it is wet and warm: yellow bile, the analogue to fire, for it is warm and city. Now, fruits are composed of the elements, and the humours are composed of the fruits, and the bodies of living creatures consist of the humours and dissolve back into them. For every thing that is compound dissolves back into its elements.

Marg. That man has community alike with inanimate things and animate creatures, whether they are devoid of or possess the faculty of reason.

Man, it is to be noted, has community with things inanimate, and participates in the life of unreasoning creatures, and shares in the mental processes of those endowed with reason. For the bond of union between man and inanimate things is the body and its composition out of the font elements: and the bond between man and plants consists, in addition to these things, of their powers of nourishment and growth and seeding, that is, generation: and finally, over and above these links man is connected with unreasoning animals by appetite, that is anger and desire, and sense and impulsive movement.

There are then five senses, sight, hearing, smell, taste, touch. Further, impulsive movement consists in change from place to place, and in the movements of the body as a whole and in the emission of voice and the drawing of breath. For we have it in our power to perform or refrain from performing these actions.

Lastly, man's reason unites him to incorporeal and intelligent natures, for he applies his reason and mind and judgment to everything, and pursues after virtues, and eagerly follows after piety, which is the crown of the virtues. And so man is a microcosm.

Moreover, it should be known that division and flux and change are peculiar to the body alone. By change, I mean change in quality, that is in heat and cold and so forth: by flux, I mean change in the way of depletion, for dry things and wet things and spirit s suffer depletion, and require repletion: so that hunger and thirst are natural affections. Again, division is the separation of the humours, one from another, and the partition into form and matter.

But piety and thought are the peculiar properties of the soul. And the virtues are common to soul and body, although they are referred to the soul as if the soul were making use of the body.

The reasoning part, it should be understood, naturally bears rule over that which is void of reason. For the faculties of the soul are divided into that which has reason, and that which is without reason. Again, of that which is without reason there are two divisions: that which does not listen to reason, that is to say, is disobedient to reason, and that which listens and obeys reason. That which does not listen or obey reason is the vital or pulsating faculty, and the spermatic or generative faculty, and the vegetative or nutritive faculty: to this belong also the faculties of growth and bodily formation. For these are not under the dominion of reason but under that of nature. That which listens to and obeys reason, on the other hand is divided into anger anti desire. And the unreasoning part of the soul is called in common the pathetic and the appetitive. Further, it is to be understood, that impulsive movement s likewise belongs to the part that is obedient to reason.

The part which does not pay heed to reason includes the nutritive and generative and pulsating faculties: and the name "vegetative(9a)" is applied to the faculties of increase and nutriment and generation, and the name "vital" to the faculty of pulsation.

Of the faculty of nutrition, then, there are four forces: an attractive force which attracts nourishment: a retentive force by which nourishment is retained and not suffered to be immediately excreted: an alterative force by which the food is resolved into the humours: and an excretive force, by which the excess of food is excreted into the draught and cast forth.

The forces again, inherent in a living creature are, it should be noted, partly psychical, partly vegetative, partly vital. The psychical forces are concerned with free volition, that is to say, impulsive movement and sensation. Impulsive movement includes change of place and movement of the body as a whole, and phonation and respiration. For it is in our power to perform or refrain from performing these acts. The vegetative and vital forces, however, are quite outside the province of will. The vegetative, moreover, include the faculties of nourishment and growth, and generation, and the vital power is the faculty of pulsation. For these go on energising whether we will it or not.

Lastly, we must observe that of actual things, some are good, and some are bad. A good thing in anticipation constitutes desire: while a good thing in realisation constitutes pleasure. Similarly an evil thing in anticipation begets fear, and in realisation it begets pain. And when we speak of good in this connection we are to be understood to mean both real and apparent good: and, similarly, we mean real and apparent evil.

CHAPTER XIII.

Concerning Pleasures.

There are pleasures of the soul and pleasures of the body. The pleasures of the soul are those which are the exclusive possession of the soul, such as the pleasures of learning and contemplation. The pleasures of the body, however, are those which are enjoyed by soul and body in fellowship, and hence are called bodily pleasures: and such are the pleasures of food and intercourse and the like. But one could not find any class of pleasures belonging solely to the body.

Again, some pleasures are true, others false. And the exclusively intellectual pleasures consist in knowledge and contemplation, while the pleasures of the body depend upon sensation. Further, of bodily pleasures, some are both natural and necessary, in the absence of which life is impossible, for example the pleasures of food which replenishes waste, and the pleasures of necessary clothing. Others are natural but not necessary, as the pleasures of natural and lawful intercourse. For though the function that these perform is to secure the permanence of the race as a whole, it is still possible to live a virgin life apart from them. Others, however, are neither natural nor necessary, such as drunkenness, lust, and surfeiting to excess. For these contribute neither to the maintenance of our own lives nor to the succession of the race, but on the contrary, are rather even a hindrance. He therefore that would live a life acceptable to God must follow after those pleasures which are both natural and necessary: and must give a secondary place to those which are natural but not necessary, and enjoy them only in fitting season, and manner, and measure; while the others must be altogether renounced.

Those then are to be considered moral pleasures which are not bound up with pain, and bring no cause for repentance, and result in no other harm and keep within the bounds of moderation, and do not draw us far away from serious occupations, nor make slaves of us.

CHAPTER XIV.

Concerning Pain.

There are four varieties of pain, viz., anguish, griefs, envy, pity. Anguish is pain without utterance: grief is pain that is heavy to bear like a burden: envy is pain over the good fortune of others: pity is pain over the evil fortune of others.

CHAPTER XV.

Concerning Fear.

Fear is divided into six varieties: viz., shrinking, shame, disgrace, consternation, panic, anxiety(9a). Shrinking(9b) is fear of some act about to take place. Shame is fear arising from the anticipation of blame: and this is the highest form of the affection. Disgrace is fear springing from some base act already done, and even for this form there is some hope of salvation. Consternation is fear originating in some huge prOduct of the imagination. Panic is fear caused by some unusual product of the imagination. Anxiety is fear of failure, that is, of misfortune: for when we fear that our efforts will not meet with success, we suffer anxiety.

CHAPTER XVI.

Concerning Anger.

Anger is the ebullition of the heart's blood produced by bilious exhalation or turbidity. Hence it is that the words cholh' and cho'los are both used in the sense of anger. Anger is sometimes lust for vengeance. For when we are wronged or think that we are wronged, we are distressed, and there arises this mixture of desire and anger.

There are three forms of anger: rage, which the Greeks also call cholh' or cho'los, mh^nis and ko'tos. When anger arises and begins to be roused, it is called rage or cholh' or cho'los. Wrath again implies that the bile endures, that is to say, that the memory of the wrong abides: and indeed the Greek word for it, mh^nisis derived from me'nein, and means what abides and is transferred to memory. Rancour, on the other hand, implies watching for a suitable moment for revenge, and the Greek word for it is ko'tos from kei^sqai.

Anger further is the satellite of reason, the vindicator of desire. For when we long after anything and are opposed in our desire by some one, we are angered at that person, as though we had been wronged: and reason evidently deems that there are just grounds for displeasure in what has happened, in the case of those who, like us, have in the natural course of things to guard their own position.

CHAPTER XVII.

Concerning Imagination.

Imagination is a faculty of the unreasoning part of the soul. It is through the organs of sense that it is brought into action, and it is spoken of as sensation. And further, what is imagined and perceived is that which comes within the scope of the faculty of imagination and sensation. For example, the sense of sight is the visual faculty itself, but the object of sight is that which comes within the scope of the sense of sight, such as a stone or any other such object. Further, an imagination is an affection of the unreasoning part of the soul which is occasioned by some object acting upon the sensation. But an appearance is an empty affection of the unreasoning part of the soul, not occasioned by any object acting upon the sensation. Moreover the organ of imagination is the anterior ventricle of the brain.

CHAPTER XVIII.

Concerning Sensation.

Sensation is that faculty of the soul whereby material objects can be apprehended or discriminated. And the sensoria are the organs or members through which sensations are conveyed. And the objects of sense are the things that come within the province of sensation. And lastly, the subject of sense is the living animal which possesses the faculty of sensation. Now there are five senses, and likewise five organs of sense.

The first sense is sight: and the sensoria or organs of sight are the nerves of the brain and the eyes. Now sight is primarily perception of colour, but along with the colour it discriminates the body that has colour, and its size and form, and locality, and the intervening space and the number: also whether it is in motion or at rest, rough or smooth, even or uneven, sharp or blunt, and finally whether its composition is watery or earthy, that is, wet or dry.

The second sense is hearing, whereby voices and sounds are perceived. And it distinguishes these as sharp or deep, or smooth or loud. Its organs are the soft nerves of the brain, and the structure of the ears. Further, man and the ape are the only animals that do not move their ears.

The third sense is smell, which is caused by the nostrils transmitting the vapours to the brain: and it is bounded by the extreme limits of the anterior ventricle of the brain. It is the faculty by which vapours are perceived and apprehended. Now, the most generic distinction between vapours is whether they have a good or an evil odour, or form an intermediate class with neither a good nor an evil odour. A good odour is produced by the thorough digestion in the body of the humours. When they are only moderately digested the intermediate class is formed, and when the digestion is very imperfect or utterly wanting, an evil odour results.

The fourth sense is taste: it is the faculty whereby the humours are apprehended or perceived, and its organs of sense are the tongue, and more especially the lips, and the palate (which the Greeks call ourani'skos), and in these are nerves that come from the brain and are spread out, and convey to the dominant part of the soul the perception or sensation they have encountered. The so-called gustatory qualities of the humours are these:—sweetness, pungency, bitterness, astringency, acerbity, sourness, saltness, fattiness, stickiness; for taste is capable of discriminating all these. But water has none of these qualities, and is therefore devoid of taste. Moreover, astringency is only a more intense and exaggerated form of acerbity.

The fifth sense is touch, which is common to all living things. Its organs are nerves which come from the brain and ramify all through the body. Hence the body as a whole, including even the other organs of sense, possesses the sense of touch. Within its scope come heat and cold, softness and hardness, viscosity and brittleness, heaviness and lightness: for it is by touch alone that these qualities are discriminated. On the other hand, roughness and smoothness, dryness and wetness, thickness and thinness, up and down, place and size, whenever that is such as to be embraced in a single application of the sense of touch, are all common to touch and sight, as well as denseness and rareness, that is porosity, and rotundity if it is small, and some other shapes. In like manner also by the aid of memory and thought perception of the nearness of a body is possible, and similarly perception of number up to two or three, and such small and easily reckoned figures. But it is by sight rather than touch that these things are perceived.

The Creator, it is to be noted, fashioned all the other organs of sense in pairs, so that if one were destroyed, the other might fill its place. For there are two eyes, two ears, two orifices of the nose, and two tongues, which in some animals, such as snakes, are separate, but in others, like man, are united. But touch is spread over the whole body with the exception of bones, nerves, nails, horns, hairs, ligaments, and other such structures.

Further, it is to be observed that sight is possible only in straight lines, whereas smell and hearing are not limited to straight lines only, but act in all directions. Touch, again, and taste act neither in straight lines, nor in every direction, but only when each comes near to the sensible objects that are proper to it.

CHAPTER XIX.

Concerning Thought.

The faculty of thought deals with judgments and assents, and impulse to action and disinclinations, and escapes from action: and more especially with thoughts connected with what is thinkable, and the virtues and the different branches of learning, and the theories of the arts and matters of counsel and choice. Further, it is this faculty which prophesies the future to us in dreams, and this is what the Pythagoreans, adopting the Hebrew view, hold to be the one true form of prophecy. The organ of thought then is the mid-ventricle of the brain, and the vital spirit it contains.

CHAPTER XX.

Concerning Memory.

The faculty of memory is the cause and storehouse of remembrance and recollection. For memory is a fantasy s that is left behind of some sensation and thought manifesting itself in action; or the preservation of a sensation and thought. For the soul comprehends objects of sense through the organs of sense, that is to say, it perceives, and thence arises a notion: and similarly it comprehends the objects of thought through the mind, and thence arises a thought. It is then the preservation of the types of these notions and thoughts that is spoken of as memory.

Further, it is worthy of remark that the apprehension of matters of thought depends on learning, or natural process of thought, and not on sensation. For though objects of sense are retained in the memory by themselves, only such objects of thought are remembered as we have learned, and we have no memory of their essence.

Recollection is the name given to the recovery of some memory lost by forgetfulness. For forgetfulness is just loss of memory. The faculty of imagination then, having apprehended material objects through the senses, transmits this to the faculty of thought or reason (for they are both the same), and this after it has received and passed judgment on it, passes it on to the faculty of memory. Now the organ of memory is the posterior ventricle of the brain, which the Greeks call the paregkephali's, and the vital spirit it contains.

CHAPTER XXI.

Concerning Conception and Articulation.

Again the reasoning part of the soul is divided into conception and articulation. Conception is an activity of the soul originating in the reason without resulting in utterance. Accordingly, often, even when we are silent we run through a whole speech in our minds, and hold discussions in our dreams. And it is this faculty chiefly which constitutes us all reasoning beings. For those who are dumb by birth or have lost their voice through some disease or injury, are just as much reasoning beings. But articulation by voice or in the different dialects requires energy: that is to say, the word is articulated by the tongue and mouth, and this is why it is named articulation. It is, indeed, the messenger of thought, and it is because of it that we are called speaking beings.

CHAPTER XXII.

Concerning Passion and Energy.

Passion is a word with various meanings. It is used in regard to the body, anti refers to diseases and wounds, and again, it is used in reference to the soul, and means desire anti anger. But to speak broadly and generally, passion is an animal affection which is succeeded by pleasure anti pain. For pain succeeds passion, but is not the same thing as passion. For passion is an affection of things without sense, but not so pain. Pain then is not passion, but the sensation of passion: and it must be considerable, that is to say, it must be great enough to come within the scope of sense.

Again, the definition of passions of the soul is this: Passion is a sensible activity of the appetitive faculty, depending on the presentation to the mind of something good or bad. Or in other words, passion is an irrational activity of the soul, resulting from the notion of something good or bad. For the notion of something good results in desire, and the notion of something bad results in anger. But passion considered as a class, that is, passion in general, is defined as a movement in one thing caused by another. Energy, on the other hand, is a drastic movement, and by "drastic" is meant that which is moved of itself. Thus, anger is the energy manifested by the part of the soul where anger resides, whereas passion involves the two divisions of the soul, and in addition the whole body when it is forcibly impelled to action by anger. For there has been caused movement in one thing caused by another, and this is called passion.

But in another sense energy is spoken of as passion. For energy is a movement in harmony with nature, whereas passion is a movement at variance with nature. According, then, to this view, energy may be spoken of as passion when it does not act in accord with nature, whether its movement is due to itself or to some other thing. Thus, in connection with the heart, its natural pulsation is energy, whereas its palpitation, which is an excessive and unnatural movement, is passion and not energy.

But it is not every activity of the passionate part of the soul that is called passion, but only the more violent ones, and such as are capable of causing sensation: for the minor and unperceived movements are certainly not passions. For to constitute passion there is necessary a considerable degree of force, and thus it is on this account that we add to the definition of passion that it is a sensible activity. For the lesser activities escape the notice of the senses, and do not cause passion.

Observe also that our soul possesses twofold faculties, those of knowledge, and those of life. The faculties of knowledge are mind, thought, notion, presentation, sensation: and the vital or appetitive faculties are will and choice. Now, to make what has been said clearer, let us consider these things more closely, and first let us take the faculties of knowledge.

Presentation and sensation then have already been sufficiently discussed above. It is sensation that causes a passion, which is called presentation, to arise in the soul, and from presentation comes notion. Thereafter thought, weighing the truth or falseness of the notion, determines what is true: and this explains the Greek word for thought, dia'noia, which is derived from dianoei^n, meaning to think and discriminate. That, however, which is judged and determined to be true, is spoken of as mind.

Or to put it otherwise: The primary activity of the mind, observe, is intelligence, but intelligence applied to any object is called a thought, and when this persists and makes on the mind an impression of the object of thought, it is named reflection, and when reflection dwells on the same object and puts itself to the test, and closely examines the relation of the thought to the soul, it gets the name prudence. Further, prudence, when it extends its area forms the power of reasoning, and is called conception, and this is defined as the fullest activity of the soul, arising in that part where reason resides, and being devoid of outward expression: and from it proceeds the uttered word spoken by the tongue. And now that we have discussed the faculties of knowledge, let us turn to the vital or appetitive faculties.

It should be understood that there is implanted in the soul by nature a faculty of desiring that which is in harmony with its nature, and of maintaining in close union all that belongs essentially to its nature: and this power is called will or the'lhsis. For the essence both of existence and of living yearns after activity both as regards mind and sense, and in this it merely longs to realise its own natural and perfect being. And so this definition also is given of this natural will: will is an appetite, both rational and vital, depending only on what is natural. So that will is nothing else than the natural and vital and rational appetite of all things that go to constitute nature, that is, just the simple faculty. For the appetite of creatures without reason, since it is irrational, is not called will.

Again bou'lhsis or wish is a sort of natural will, that is to say, a natural and rational appetite for some definite thing. For there is seated in the soul of man a faculty of rational desire. When, then, this rational desire directs itself naturally to some definite object it is called wish. For wish is rational desire and longing for some definite thing.

Wish, however, is used both in connection with what is within our power, and in connection with what is outside our power, that is, both with regard to the possible and the impossible. For we wish often to indulge lust or to be temperate, or to sleep and the like, and these are within our power to accomplish, and possible. But we wish also to be kings, and this is not within our power, or we wish perchance never to die, and this is an impossibility.

The wish, then, has reference to the end alone, and not to the means by which the end is attained. The end is the object of our wish, for instance, to be a king or to enjoy good health: but the means by which the end is attained, that is to say, the manner in which we ought to enjoy good health, or reach the rank of king, are the objects of deliberation. Then after wish follow inquiry and speculation (zh'thsis and ske'psis), and after these, if the object is anything within our power, comes counsel or deliberation (boulh' or bou'leusis): counsel is an appetite for investigating lines of action lying within our own power. For one deliberates, whether one ought to prosecute any matter or not, and next, one decides which is the better, and this is called judgment (kri'sis). Thereafter, one becomes disposed to and forms a liking for that in favour of which deliberation gave judgment, and this is called inclination (gnw'h). For should one form a judgment and not be disposed to or form a liking for the object of that judgment, it is not called inclination. Then, again, after one has become so disposed, choice or selection (proai'esis and epilogh') comes into play. For choice consists in the choosing and selecting of one of two possibilities in preference to the other. Then one is impelled to action, and this is called impulse (hormh': and thereafter it is brought into employment, and this is called use (chrh^sis). The last stage after we have enjoyed the use is cessation from desire.

In the case, however, of creatures without reason, as soon as appetite is roused for anything, straightway arises impulse to action. For the appetite of creatures without reason is irrational, and they are ruled by their natural appetite. Hence, neither the names of will or wish are applicable to the appetite of creatures without reason. For will is rational, free and natural desire, and in the case of man, endowed with reason as he is, the natural appetite is ruled rather than rules For his actions are free, and depend upon reason, since the faculties of knowledge and life are bound up together in man. He is free in desire, free in wish, free in examination and investigation, free in deliberation, free in judgment, free in inclination, free in choice, free in impulse, and free in action where that is in accordance with nature.

But in the case of God, it is to be remembered, we speak of wish, but it is not correct to speak of choice. For God does not deliberate, since that is a mark of ignorance, and no one deliberates about what he knows. But if counsel is a mark of ignorance, surely choice must also be so. God, then, since He has absolute knowledge of everything, does not deliberate.

Nor in the case of the soul of the Lord do we speak of counsel or choice, seeing that He had no part in ignorance. For, although He was of a nature that is not cognisant of the future, yet because of His oneness in subsistence with God the Word, He had knowledge of all things, and that not by grace, but, as we have said, because He was one in subsistence. For He Himself was both God and Man, and hence He did not possess the will that acts by opinion or disposition. While He did possess the natural and simple will which is to be observed equally in all the personalities of men, His holy soul had not opinion (or, disposition) that is to say, no inclination opposed to His divine will, nor aught else contrary to His divine will. For opinion (or, disposition) differs as persons differ, except m the case of the holy and simple and uncompound and indivisible Godhead. There, indeed, since the subsistences are in nowise divided or separated, neither is the object of will divided. And there, since there is but one nature, there is also but one natural will. And again, since the subsistences are unseparated, the three subsistences have also one object of will, and one activity. In the case of men, however, seeing that their nature is one, their natural will is also one, but since their subsistences are separated and divided from each other, alike in place and time, and disposition to things, and in many other respects, for this reason their acts of will and their opinions are different. But in the case of our Lord Jesus Christ, since He possesses different natures, His natural wills, that is, His volitional faculties belonging to Him as God and as Man are also different. But since the subsistence is one, and He Who exercises the will is one, the object of the will the gnomic will, is also one, His human will evidently following His divine will, and willing that which the divine will willed it to will.

Further note, that will (the'lhsis) and wish (bou'lhsis) are two different things: also the object of will (to` thelhto'n) and the capacity for will (thelhtiko'n), and the subject that exercises will (ho the'lwn), are all different. For will is just the simple faculty of willing, whereas wish is will directed to some definite object. Again, the object of will is the matter underlying the will, that is to say, the thing that we will: for instance, when appetite is roused for food. The appetite pure and simple, however, is a rational will. The capacity for will, moreover, means that which possesses the volitional faculty, for example, man. Further, the subject that exercises will is the actual person who makes use of will.

The word to` thelh'ma, it is well to note, sometimes denotes the will, that is, the volitional faculty, and in this sense we speak of natural will: and sometimes it denotes the object of will, and we speak of will (the'lhma gnwmiko'n) depending on inclination.

CHAPTER XXIII.

Concerning Energy.

All the faculties we have already discussed, both those of knowledge and those of life, both the natural and the artificial, are, it is to be noted, called energies. For energy s is the natural force and activity of each essence: or again, natural energy is the activity innate in every essence: and so, clearly, things that have the same essence have also the same energy, and things that have different natures have also different energies. For no essence can be devoid of natural energy.

Natural energy again is the force in each essence by which its nature is made manifest. And again: natural energy is the primal, eternally-moving force of the intelligent soul: that is, the eternally-moving word of the soul, which ever springs naturally from it. And yet again: natural energy is the force and activity of each essence which only that which is not lacks.

But actions(9a) are also called energies: for instance, speaking, eating, drinking, and such like. The natural affections(9b) also are often called energies, for instance, hunger, thirst, and so forth. And yet again, the result of the force is also often called energy.

Things are spoken of in a twofold way as being potential and actual. For we say that the child at the breast is a potential scholar, for he is so equipped that, if taught, he will become a scholar. Further, we speak of a potential and an actual scholar, meaning that the latter is versed in letters, while the former has the power of interpreting letters, but does not put it into actual use: again, when we speak of an actual scholar, we mean that he puts his power into actual use, that is to say, that he really interprets writings.

It is, therefore, to be observed that in the second sense potentiality and actuality go together; for the scholar is in the one case potential, and in the other actual.

The primal and only true energy of nature is the voluntary or rational and independent life which constitutes our humanity. I know not how those who rob the Lord of this can say that He became man.

Energy is drastic activity of nature: and by drastic is meant that which is moved of itself.

CHAPTER XXIV.

Concerning what is Voluntary and what is Involuntary.

The voluntary implies a certain definite action, and so-called involuntariness also implies a certain definite action. Further, many attribute true involuntariness not only to suffering, but even to action. We must then understand action to be rational energy. Actions are followed by praise or blame, and some of them are accompanied with pleasure and others with pain; some are to be desired by the actor, others are to be shunned: further, of those that are desirable, some are always so, others only at some particular time. And so it is also with those that are to be shunned. Again, some actions enlist pity and are pardonable, others are hateful and deserve punishment. Voluntariness, then, is assuredly followed by praise or blame, and renders the action pleasurable and desirable to the actor, either for all time or for the moment of its performance. Involuntariness, on the other hand, brings merited pity or pardon in its train, and renders the act painful and undesirable to the doer, and makes him leave it in a state of incompleteness even though force is brought to bear upon him.

Further, what is involuntary, depends in part on force and in part on ignorance. It depends on force when the creative beginning in cause is from without, that is to say, when one is forced by another without being at all persuaded, or when one does not contribute to the act on one's own impulse, or does not co-operate at all, or do on one's own account that which is exacted by force. Thus we may give this definition: "An involuntary act is one in which the beginning is from without, and where one does not contribute at all on one's own impulse to that which one is force" And by beginning we mean the creative cause. All involuntary act depends, on the other hand, on ignorance, when one is not the cause of the ignorance one's self, but events just so happen. For, if one commits murder while drunk, it is an act of ignorance, but yet not involuntary: for one was one's self responsible for the cause of the ignorance, that is to say, the drunkenness. But if while shooting at the customary range one slew one's father who happened to be passing by, this would be termed an ignorant and involuntary act.

As, then, that which is involuntary is in two parts, one depending on force, the other on ignorance, that which is voluntary is the opposite of both. For that which is voluntary is the result neither of force nor of ignorance. A voluntary act, then, is one of which the beginning or cause originates in an actor, who knows each individual circumstance through which and in which the action takes place. By "individual" is meant what the rhetoricians call circumstantial elements: for instance, the actor, the sufferer, the action (perchance a murder), the instrument, the place, the time, the manner, the reason of the action.

Notice that there are certain things that occupy a place intermediate between what is voluntary and what is involuntary. Although they are unpleasant and painful we welcome them as the escape from a still greater trouble; for instance, to escape shipwreck we cast the cargo overboard.

Notice also that children and irrational creatures perform voluntary actions, but these do not involve the exercise of choice: further, all our actions that are done in anger and without previous deliberation are voluntary actions, but do not in the least involve free choice. Also, if a friend suddenly appears on the scene, or if one unexpectedly lights on a treasure, so far as we are concerned it is quite voluntary, but there is no question of choice in the matter. For all these things are voluntary, because we desire pleasure from them, but they do not by any means imply choice, because they are not the result of deliberation. And deliberation must assuredly precede choice, as we have said above.

CHAPTER XXV.

Concerning what is in our own power, that is, concerning Free-will.

The first enquiry involved in the consideration of free-will, that is, of what is in our own power, is whether anything is in our power: for there are many who deny this. The second is, what are the things that are in our power, and over what things do we have authority? The third is, what is the reason for which God Who created us endued us with free-will? So then we shall take up the first question, and firstly we shall prove that of those things which even our opponents grant, some are within our power. And let us proceed thus.

Of all the things that happen, the cause is said to be either God, or necessity, or fate, or nature, or chance, or accident. But God's function has to do with essence and providence: necessity deals with the movement of things that ever keep to the same course: fate with the necessary accomplishment of the things it brings to pass (for fate itself implies necessity): nature with birth, growth, destruction, plants and animals; chance with what is rare and unexpected. For chance is defined as the meeting and concurrence of two causes, originating in choice but bringing to pass something other than what is natural: for example, if a man finds a treasure while digging a ditch: for the man who hid the treasure did not do so that the other might find it, nor did the finder dig with the purpose of finding the treasure: but the former hid it that he might take it away when he wished, and the other's aim was to dig the ditch: whereas something happened quite different from what both had in view. Accident again deals with casual occurrences that take place among lifeless or irrational things, apart from nature and art. This then is their doctrine. Under which, then, of these categories are we to bring what happens through the agency of man, if indeed man is not the cause and beginning of action? for it would not be right to ascribe to God actions that are sometimes base and unjust: nor may we ascribe these to necessity, for they are not such as ever continue the same: nor to fate, for fate implies not possibility only but necessity: nor to nature, for nature's province is animals and plants: nor to chance, for the actions of men are not rare and unexpected: nor to accident, for that is used in reference to the casual occurrences that take place in the world of lifeless and irrational things. We are left then with this fact, that the man who acts and makes is himself the author of his own works, and is a creature endowed with free-will.

Further, if man is the author of no action, the faculty of deliberation is quite superfluous for to what purpose could deliberation be put if man is the master of none of his actions? for all deliberation is for the sake of action. But to prove that the fairest and most precious of man's endowments is quite superfluous would be the height of absurdity. If then man deliberates, he deliberates with a view to action. For all deliberation is with a view to and on account of action.

CHAPTER XXVI.

Concerning Events.

Of events, some are in our hands, others are not. Those then are in our hands which we are free to do or not to do at our will, that is all actions that are done voluntarily (for those actions are not called voluntary the doing of which is not in our hands), and in a word, all that are followed by blame or praise and depend on motive and law. Strictly all mental and deliberative acts are in our hands. Now deliberation is concerned with equal possibilities: and an 'equal possibility' is an action that is itself within our power and its opposite, and our mind makes choice of the alternatives, and this is the origin of action. The actions, therefore, that are in our hands are these equal possibilities: e.g. to be moved or not to be moved, to hasten or not to hasten, to long for unnecessaries or not to do so, to tell lies or not to tell lies, to give or not to give, to rejoice or not to rejoice as fits the occasion, and all such actions as imply virtue or vice in their performance, for we are free to do or not to do these at our pleasure. Amongst equal possibilities also are included the arts, for we have it in our power to cultivate these or not as we please.

Note, however, that while the choice of what is to be done is ever in our power, the action itself often is prevented by some dispensation of the divine Providence.

CHAPTER XXVII.

Concerning the reason of our endowment with Free-will.

We hold, therefore, that free-will comes on the scene at the same moment as reason, and that change and alteration are congenital to all that is produced. For all that is produced is also subject to change. For those things must be subject to change whose production has its origin in change. And change consists in being brought into being out of nothing, and in transforming a substratum of matter into something different. Inanimate things, then, and things without reason undergo the aforementioned bodily changes, while the changes of things endowed with reason depend on choice. For reason consists of a speculative and a practical part. The speculative part is the contemplation of the nature of things, and the practical consists in deliberation and defines the true reason for what is to be done. The speculative side is called mind or wisdom, and the practical side is called reason or prudence. Every one, then, who deliberates does so in the belief that the choice of what is to be done lies in his hands, that he may choose what seems best as the result of his deliberation, and having chosen may act upon it. And if this is so, free-will must necessarily be very closely related to reason. For either man is an irrational being, or, if he is rational, he is master of his acts and endowed with free-will. Hence also creatures without reason do not enjoy free-will: for nature leads them rather than they nature, and so they do not oppose the natural appetite, but as soon as their appetite longs after anything they rush headlong after it. But man, being rational, leads nature rather than nature him, and so when he desires aught he has the power to curb his appetite or to indulge it as he pleases. Hence also creatures devoid of reason are the subjects neither of praise nor blame, while man is the subject of both praise and blame.

Note also that the angels, being rational, are endowed with free-will, and, inasmuch as they are created, are liable to change. This in fact is made plain by the devil who, although made good by the Creator, became of his own free-will the inventor of evil, and by the powers who revolted with him, that is the demons, and by the other troops of angels who abode in goodness.

CHAPTER XXVIII.

Concerning what is not in our hands.

Of things that are not in our hands some have their beginning or cause in those that are in our power, that is to say, the recompenses of our actions both in the present and in the age to come, but all the rest are dependent on the divine will. For the origin of all things is from God, but their destruction has been introduced by our wickedness for our punishment or benefit. For God did not create death, neither does He take delight in the destruction of living things. But death is the work rather of man, that is, its origin is in Adam's transgression, in like manner as all other punishments. But all other things must be referred to God. For our birth is to be referred to His creative power; and our continuance to His conservative power; and our government and safety to His providential power; and the eternal enjoyment of good things by those who preserve the laws of nature in which we are formed is to be ascribed to His goodness. But since some deny the existence of Providence, let us further devote a few words to the discussion of Providence.

CHAPTER XXIX.

Concerning Providence.

Providence, then, is the care that God takes over existing things. And again: Providence is the will of God through which all existing things receive their fitting issue. But if Providence is God's will, according to true reasoning all things that come into being through Providence must necessarily be both most fair and most excellent, and such that they cannot be surpassed. For the same person must of necessity be creator of and provider for what exists: for it is not meet nor fitting that the creator of what exists and the provider should be separate persons. For in that case they would both assuredly be deficient, the one in creating, the other in providing. God therefore is both Creator and Provider, and His creative and preserving and providing power is simply His good-will. For whatsoever the Lard pleased that did He in heaven and in earth, and no one resisted His will. He willed that all things should be and they were. He wills the universe to be framed and it is framed, and all that He wills comes to pass.

That He provides, and that He provides excellently, one can most readily perceive thus. God alone is good and wise by nature. Since then He is good, He provides: for he who does not provide is not good. For even men and creatures without reason provide for their own offspring according to their nature, and he who does not provide is blamed. Again, since He is wise, He takes the best care over what exists.

When, therefore, we give heed to these things we ought to be filled with wonder at all the works of Providence, and praise them all, and accept them all without enquiry, even though they are in the eyes of many unjust, because the Providence of God is beyond our ken and comprehension, while our reasonings and actions and the future are revealed to His eyes alone. And by "all" I mean those that are not in our hands: for those that are in our power are outside the sphere of Providence and within that of our Free-will.

Now the works of Providence are partly according to the good-will(of God) and partly according to permission. Works of good-will include all those that are undeniably good, while works of permission are ....... For Providence often permits the just man to encounter misfortune in order that he may reveal to others the virtue that lies concealed within him, as was the case with Job. At other times it allows something strange to be done in order that something great and marvellous might be accomplished through the seemingly-strange act, as when the salvation of men was brought about through the Cross. In another way it allows the pious man to suffer sore trials in order that he may not depart from a right conscience nor lapse into pride on account of the power and grace granted to him, as was the case with Paul.

One man is forsaken for a season with a view to another's restoration, in order that others when they see his state may be taught a lesson, as in the case of Lazarus and the rich man. For it belongs to our nature to be east down when we see persons in distress. Another is deserted by Providence in order that another may be glorified, and not for his own sin or that of his parents, just as the man who was blind from his birth ministered to the glory of the Son of Man. Again another is permitted to suffer in order to stir up emulation in the breasts of others, so that others by magnifying the glory of the sufferer may resolutely welcome suffering in the hope of future glory and the desire for future blessings, as in the case of the martyrs. Another is allowed to fall at times into some act of baseness in order that another worse fault may be thus corrected, as for instance when God allows a man who takes pride in his virtue and righteousness to fall away into fornication in order that he may be brought through this fall into the perception of his own weakness and be humbled and approach and make confession to the Lord.

Moreover, it is to be observed that the choice of what is to be done is in our own hands: but the final issue depends, in the one case when our actions are good, on the cooperation of God, Who in His justice brings help according to His foreknowledge to such as choose the good with a right conscience, and, in the other case when our actions are to evil, on the desertion by God, Who again in His justice stands aloof in accordance with His foreknowledge.

Now there are two forms of desertion: for there is desertion in the matters of guidance and training, and there is complete and hopeless desertion. The former has in view the restoration and safety and glory of the sufferer, or the rousing of feelings of emulation and imitation in others, or the glory of God: but the latter is when man, after God has done all that was possible to save him, remains of his own set purpose blind and uncured, or rather incurable, and then he is handed over to utter destruction, as was Judas. May God be gracious to us, and deliver us from such desertion.

Observe further that the ways of God's providence are many, and they cannot be explained in words nor conceived by the mind.

And remember that all the assaults of dark and evil fortune contribute to the salvation of those who receive them with thankfulness, and are assuredly ambassadors of help.

Also one must bear in mind that God's original wish was that all should be saved and come to His Kingdom. For it was not for punishment that He formed us but to share in His goodness, inasmuch as He is a good God. But inasmuch as He is a just God, His will is that sinners should suffer punishment.

The first then is called God's antecedent will and pleasure, and springs from Himself, while the second is called God's consequent will and permission, and has its origin in us. And the latter is two-fold; one part dealing with matters of guidance and training, and having in view our salvation, and the other being hopeless and leading to our utter punishment, as we said above. And this is the case with actions that are not left in our hands.

But of actions that are in our hands the good ones depend on His antecedent goodwill and pleasure, while the wicked ones depend neither on His antecedent nor on His consequent will, but are a concession to free- will For that which is the result of compulsion has neither reason nor virtue in it. God makes provision for all creation and makes all creation the instrument of His help and training, yea often even the demons themselves, as for example in the cases of Job and the swine.

CHAPTER XXX.

Concerning Prescience and Predestination.

We ought to understand that while God knows all things beforehand, yet He does not predetermine all things. For He knows beforehand those things that are in our power, but He does not predetermine them. For it is not His will that there should be wickedness nor does He choose to compel virtue. So that predetermination is the work of the divine command based on fore-knowledge. But on the other hand God predetermines those things which are not within our power in accordance with His prescience. For already God in His prescience has prejudged all things in accordance with His goodness and justice.

Bear in mind, too, that virtue is a gift from God implanted in our nature, and that He Himself is the source and cause of all good, and without His co-operation and help we cannot will or do any good thing, But we have it in our power either to abide in virtue and follow God, Who calls us into ways of virtue, or to stray from paths of virtue, which is to dwell in wickedness, and to follow the devil who summons but cannot compel us. For wickedness is nothing else than the withdrawal of goodness, just as darkness is nothing else than the withdrawal of light While then we abide in the natural state we abide in virtue, but when we deviate from the natural state, that is from virtue, we come into an unnatural state and dwell in wickedness.

Repentance is the returning from the unnatural into the natural state, from the devil to God, through discipline and effort.

Man then the Creator made male, giving him to share in His own divine grace, and bringing him thus into communion with Himself: and thus it was that he gave in the manner of a prophet the names to living flyings, with authority as though they were given to be his slaves. For having been endowed with reason and mind, and free-will after the image of God, he was filly entrusted with dominion over earthly things by the common Creator and Master of all.

But since God in His prescience knew that man would transgress and become liable to destruction, He made from him a female to be a help to him like himself; a help, indeed, for the conservation of the race after the transgression from age to age by generation. For the earliest formation is called 'making' and not 'generation.' For 'making ' is the original formation at God's hands, while 'generation' is the succession from each Other made necessary by the sentence of death imposed on us 'on account of the transgression.

This man He placed in Paradise, a home that was alike spiritual and sensible. For he lived in the body on the earth in the realm of sense, while he dwelt in the spirit among the angels, cultivating divine thoughts, and being supported by them: living in naked simplicity a life free from artificiality, and being led up through His creations to the one and only Creator, in Whose contemplation he found joy and gladness.

When therefore He had furnished his nature with free-will, He imposed a law on him, not to taste of the tree of knowledge. Concerning this tree, we have said as much as is necessary in the chapter about Paradise, at least as much as it was in our power to say. And with this command He gave the promise that, if he should preserve the dignity of the soul by giving the victory to reason, and acknowledging his Creator and observing His command, he should share eternal blessedness and live to all eternity, proving mightier than death: but if forsooth he should subject the soul to the body, and prefer the delights of the body, comparing himself in ignorance of his true dignity to the senseless beasts, and shaking off Iris Creator's yoke, and neglecting His divine injunction, he will be liable to death and corruption, and will be compelled to labour throughout a miserable life. For it was no profit to man to obtain incorruption while still untried and unproved, lest he should fall into pride and under the judgment of the devil. For through his incorruption the devil, when he had fallen as the result of his own free choice, was firmly established in wickedness, so that there was no room for repentance and no hope of change: just as, moreover, the angels also, when they had made free choice of virtue became through grace immoveably rooted in goodness.

It was necessary, therefore, that man should first be put to the test (for man untried and unproved would be worth nothing), and being made perfect by the trial through the observance of the command should thus receive incorruption as the prize of his virtue. For being intermediate between God and matter he was destined, if he kept the command, to be delivered from his natural relation to existing things and to be made one with God's estate, and to be immoveably established in goodness, but, if he transgressed and inclined the rather to what was material, and tore his mind from the Author of his being, I mean God, his fate was to be corruption, and he was to become subject to passion instead of passionless, and mortal instead of immortal, and dependent on connection and unsettled generation. And in his desire for life he would cling to pleasures as though they were necessary to maintain it, and would fearlessly abhor those who sought to deprive him of these, and transfer his desire from God to matter, and his anger from the real enemy of his salvation to his own brethren. The envy of the devil then was the reason of man's fall. For that same demon, so full of envy and with such a hatred of good, would not suffer us to enjoy the pleasures of heaven, when he himself was kept below on account of his arrogance, and hence the false one tempts miserable man with the hope of Godhead, and leading him up to as great a height of arrogance as himself, he hurls him down into a pit of destruction just as deep.

Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in 1867. (LNPF II/IX, Schaff and Wace). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.