De Filio (Orat. 29)

Ἡμεῖς μὲν γὰρ ἐκ μεγάλων καὶ ὑψηλῶν τῶν τοῦ υἱοῦ τὴν θεότητα καὶ κατειλήφαμεν, καὶ κηρύσφωνῶν σομεν. τίνων τούτων; τῆς θεός, τῆς λόγος, ὁ ἐν ἀρχῇ, ὁ μετὰ τῆς ἀρχῆς, ἡ ἀρχή· Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος· καί, Μετά σου ἡ ἀρχή· καί, ‘Ο καλῶν αὐτὴν ἀπὸ γενεῶν ἀρχήν. ἐπειδὴ υἱὸς μονογενής· ‘Ο μονογενὴς υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο. ὁδός, ἁλήθεια, ζωή, φῶς· Ἐγώ εἰμι ἡ ὁδός, καὶ ἡ ἁλήθεια, καὶ ἡ ζωή· καί, Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. σοφία, δύναμις· Χριστὸς θεοῦ δύναμις, καὶ θεοῦ σοφία. ἀπαύγασμα, χαρακτήρ, εἰκών, σφραγίς· Ὅς ὣν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· καί, Εἰκὼν τῆς ἀγαθότητος· καί, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. κύριος, βασιλεύς, ὁ ὤν, ὁ παντοκράτωρ· Ἔβρεξε κύριος πῦρ παρὰ κυρίου· καί, [*](17. 4 καὶ κατειλ.] om καὶ e ΙΙ 16 om ο πατὴρ ce) [*](2. δέξη κἀντ’. πείθειν] ‘if from that quarter you can find means to persuade tis?) [*](17. The titles given to the Son in Scripture clearly shew His Godhead.) [*](5. τῆς θεός] sc. φωνῆς.) [*](6. ἐν ἀρχῇ ἢν] John i 1.) [*](7. μετὰ σοῦ ἡ ἁ.] Ps. cix (ex) 3 where Swete reads μ. σοῦ ἀρχή. As the Ps. addresses Christ, the statement agrees with Gr.'s allusion to the passage just above; for if the ἀρχή (sc. the Father) is with Him, He is with the ἀρχή. In the Ps. the word ἀρχή was prob. intended to mean ‘rule.’ ‘authority,’ not (as Gr. seems to think) ‘beginning.’) [*](8. ὁ καλῶν αὐτήν] Is. xli 4 where the true text is ἀπὸ γενεῶν ἀρχῆς, the αὐτήν prob. being repeated from the δικαιοσύνην of the previous vs. I cannot find that any other father uses the text in the same manner as Gr.) [*](ib. ἐπειδὴ υἱὸς μ.] gives a justification for the text just used, — or perhaps for the orig. statement τὴν θεότητα...κηρύσσομεν. The verb ἐστίν, or καλεῖται, must be supplied: ’for He is the only begotten Son.’) [*](9. ὁ μονογ. υἱός] John i 18. Hort Two Dissertations p. 20 mentions that the phrase μονογενὴς θεός is once used by Gr. (Ep. 202 p. 168 C). It seems, however, from our present passage that Gr. considered υἱός to be the right reading in St John.) [*](10. ἐγώ εἰμι ἢ ὁδ.] John xiv 6.) [*](11. τὸ φῶς τ. κόσμου] John viii 12.) [*](12. X. θεοῦ δύν.] 1 Cor. i 24.) [*](14. ὃς ὢν ἀπαύγασμα] Hob. i 3.) [*](15. εἰκὼν τῆς ἂγ.] Wisd. vii 26.) [*](ib. τοῦτον γὰρ b π. ἐσφρ.] John vi 27.) [*](17. ἔβρεξε κύριος] Gen. xix 24.)

Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου· καί, ‘O ὤν, καὶ ὁ ἢν, καὶ ὁ ἐρχόμενος, καὶ ὁ παντοκράτωρ. σαφῶς περὶ τοῦ υἱοῦ λεγόμενα, καὶ ὅσα τῆς αὐτῆς τούτοις ἐστὶ δυνάμεως ὧν οὐδὲν ἐπίκτητον, οὐδὲ ὕστερον τῷ υἱῷ προσ- γενόμενον, ἢ τῷ πνεύματι, ὥσπερ οὐδὲ αὐτῷ τῷ πατρί. οὐ γὰρ ἐκ προσθήκης τὸ τέλειον. οὐ γὰρ ἦν ὅτε ἄλογος ἦν, οὐδὲ ἦν ὅτε οὐ πατήρ, οὐδὲ ἦν ὅτε οὐκ ἀληθής, ἢ ἄσοφος, ἢ ἀδύνατος, ἢ ζωῆς ἐνδεής, ἢ λαμπρότητος, ἢ ἀγαθότητος.