Chapitre |
[4] |
ἐστὶν
ἀγαθότητος,
ἐξ
ἧς
καὶ
|
τὸ |
ἀγαθοειδὲς
αὐταῖς
ἐδωρήθη
καὶ
τὸ |
[4] |
θεῖος
ἔρως
ἀγαθὸς
ἀγαθοῦ
διὰ
|
τὸ |
ἀγαθόν.
Αὐτὸς
γὰρ
ὁ
ἀγαθοεργὸς |
[4] |
ἀληθές;
Πολλαὶ
γὰρ
αὐτῶν
εἰς
|
τὸ |
ἀγαθὸν
βλέπουσιν.
Καίτοι
πῶς
ἐγίνετο |
[4] |
γένεσις
δὲ
καὶ
οὐσία
διὰ
|
τὸ |
ἀγαθὸν
γίγνεται,
καὶ
ἔσται
τὸ |
[4] |
ἐκ
τοῦ
ἀγαθοῦ
ἔσται
ἢ
|
τὸ |
ἀγαθὸν
ἐκ
τοῦ
κακοῦ
ἤ, |
[4] |
οὖσι,
τὸ
δὲ
μικτὸν
διὰ
|
τὸ |
ἀγαθὸν
ἐν
τοῖς
οὖσι
καὶ |
[4] |
οὐκ
ὤν.
Εἰ
δὲ
μεθέξει
|
τὸ |
ἀγαθὸν
ἔχει,
καὶ
ἐξ
ἑτέρου |
[2] |
θεολήπτων
προφητῶν
ὑμνεῖ
τὸ
πνεῦμα
|
τὸ |
ἀγαθόν.
Καὶ
αὖθις
τό·
Ἐγώ |
[4] |
δι᾿
ἑαυτό,
γενεσιουργὸν
δὲ
διὰ
|
τὸ |
ἀγαθὸν
καί,
ᾗ
μὲν
κακόν, |
[4] |
οὔτε
δύναται.
Καὶ
γὰρ
εἰ
|
τὸ |
ἀγαθὸν
καὶ
ὄν
ἐστι
καὶ |
[4] |
οὔτε
ὄντων
ποιητικόν,
διὰ
δὲ
|
τὸ |
ἀγαθὸν
καὶ
ὂν
καὶ
ἀγαθὸν |
[4] |
ἀρχῆς
καὶ
αἰτίας
ἔσται
καὶ
|
τὸ |
ἀγαθὸν
καὶ
τὸ
κακόν.
Πᾶσα |
[4] |
Καίτοι
φιλίας
πᾶσι
τοῖς
οὖσι
|
τὸ |
ἀγαθὸν
μεταδίδωσι
καὶ
αὐτοειρήνη
καὶ |
[4] |
τι
τὸ
κακὸν
τῇ
πρὸς
|
τὸ |
ἀγαθὸν
μίξει;
Τὸ
γὰρ
πάντη |
[4] |
καὶ
γὰρ
καὶ
ταῦτα
πράττομεν
|
τὸ |
ἀγαθὸν
ποθοῦντες,
οὐδεὶς
γὰρ
εἰς |
[4] |
οὐσιοῖ
καὶ
τὴν
ἑαυτοῦ
στέρησιν
|
τὸ |
ἀγαθὸν
τῇ
ὅλως
αὐτοῦ
μεθέξει. |
[2] |
ὧν
καὶ
τὰ
αἰτιολογικὰ
πάντα,
|
τὸ |
ἀγαθόν,
τὸ
καλόν,
τὸ
ὄν, |
[4] |
κακῶν
ἀρχὴ
καὶ
τέλος
ἔσται
|
τὸ |
ἀγαθόν,
τοῦ
γὰρ
ἀγαθοῦ
ἕνεκα |
[4] |
ἀγαθοῦ
ἂν
εἴη,
καὶ
ἢ
|
τὸ |
ἀγαθὸν
τοῦ
κακοῦ
ποιητικὸν
ἢ |
[4] |
τοῦ
ἀγαθοῦ
ποιητικὸν
ἢ
καὶ
|
τὸ |
ἀγαθὸν
ὡς
ἐκ
τοῦ
κακοῦ |
[4] |
μέθεξιν
δευτέρως,
ὅπερ
κατ᾿
αἰτίαν
|
τὸ |
ἀγγελλόμενον
πρώτως,
εἰκών
ἐστι
τοῦ |
[1] |
Θεολογικὰς
ὑποτυπώσεις
ἐξετιθέμεθα,
τὸ
ἕν,
|
τὸ |
ἄγνωστον,
τὸ
ὑπερούσιον,
αὐτὸ
τ᾿ |
[4] |
ἀλλὰ
τοῦτο
τῇ
φύσει
κακὸν
|
τὸ |
ἀδυνατεῖν
τὰ
τῆς
οἰκείας
φύσεως |
[4] |
τὸ
ἀνούσιον
οὐσίας
ὑπερβολὴ
καὶ
|
τὸ |
ἄζωον
ὑπερέχουσα
ζωὴ
καὶ
τὸ |
[6] |
ὅτι
μὴ
παρ᾿
ἑαυτῶν
ἔχουσι
|
τὸ |
ἀθανάτως
εἶναι
καὶ
αἰωνίως
ζῆν, |
[4] |
μὲν
τὸ
καλόν,
πρὸς
δὲ
|
τὸ |
αἰσχρὸν
οὔτε
ἔνθα
μέν,
ἔνθα |
[4] |
τοῦ
ἀγαθοῦ
εἶναι.
~Τῶν
ἀγαθῶν
|
τὸ |
αἴτιον
ἕν.
Εἰ
τῷ
ἀγαθῷ |
[9] |
ἡ
τὰ
παραγόμενα
πάντα
πρὸς
|
τὸ |
αἴτιον
ἐπιστρέφουσα.
Ταῦτα
γοῦν
ῥητέον |
[2] |
φῶς
καὶ
τὸ
θεοποιὸν
καὶ
|
τὸ |
αἴτιον
καὶ
πάντα,
ὅσα
τῆς |
[9] |
ὑμνῆσαι.
Καὶ
τὸ
μὲν
εὐθὺ
|
τὸ |
ἀκλινὲς
νοητέον
καὶ
τὴν
ἀπαρέγκλιτον |
[4] |
μὲν
τὸ
οἰκεῖον,
ἀπελαύνειν
δὲ
|
τὸ |
ἀλλότριον.
Ὥστε
τὸ
μὴ
φθείρεσθαι |
[7] |
ἐπὶ
θεοῦ
τακτέον
ὥσπερ
καὶ
|
τὸ |
ἄλογον
ἀνατίθεμεν
τῷ
ὑπὲρ
λόγον |
[9] |
ἑαυτοῦ
πάντως
ὑπάρχειν
καὶ
κατὰ
|
τὸ |
ἀμετακίνητον
αὐτὸ
καὶ
ὁλικῶς
ἀκίνητον |
[9] |
καὶ
ὡσαύτως
ἐνεργεῖν
καὶ
κατὰ
|
τὸ |
ἀμετάστατον
αὐτὸν
ἐξ
ἑαυτοῦ
πάντως |
[4] |
πῶς
τὸ
κακὸν
ἀναγκαῖον
ἢ
|
τὸ |
ἀναγκαῖον
κακόν;
Ἀλλ᾿
οὐδὲ
τοῦτο, |
[4] |
γὰρ
τὸ
κακὸν
καὶ
ἄλλο
|
τὸ |
ἀναγκαῖον.
Πῶς
δὲ
ὁ
ἀγαθὸς |
[1] |
ὑπερούσιον
ἐπιστήμην
ἀναθετέον,
τοσοῦτον
ἐπὶ
|
τὸ |
ἄναντες
ἀνανεύοντας,
ὅσον
ἑαυτὴν
ἐνδίδωσιν |
[4] |
καρποὺς
πονηροὺς
ποιεῖν
οὐδὲ
μὴν
|
τὸ |
ἀνάπαλιν.
Εἰ
δὲ
οὐκ
ἐξ |
[4] |
ὥσπερ
οὖν
ἐστι,
τἀγαθόν,
καὶ
|
τὸ |
ἀνείδεον
εἰδοποιεῖ.
Καὶ
ἐν
αὐτῷ |
[9] |
λέγειν;
Αὐτὴ
γὰρ
ἡ
θεολογία
|
τὸ |
ἀνόμοιον
αὐτὸν
εἶναι
πρεσβεύει
καὶ |
[9] |
ἕτερον
καὶ
τὸ
ὅμοιον
καὶ
|
τὸ |
ἀνόμοιον
καὶ
ἡ
στάσις
καὶ |
[4] |
τὸ
ἄζωον
ὑπερέχουσα
ζωὴ
καὶ
|
τὸ |
ἄνουν
ὑπεραίρουσα
σοφία
καὶ
ὅσα |
[4] |
Καὶ
ἐν
αὐτῷ
μόνῳ
καὶ
|
τὸ |
ἀνούσιον
οὐσίας
ὑπερβολὴ
καὶ
τὸ |
[6] |
ἀγγέλων
ζωὴ
καὶ
ἀθανασία
καὶ
|
τὸ |
ἀνώλεθρον
αὐτὸ
τῆς
ἀγγελικῆς
ἀεικινησίας |
[6] |
Ἐξ
αὐτῆς
καὶ
αἱ
ψυχαὶ
|
τὸ |
ἀνώλεθρον
ἔχουσι,
καὶ
ζῷα
πάντα |
[1] |
καὶ
ὑπὲρ
πάντα
οὔσῃ
καὶ
|
τὸ |
ἀνώνυμον
ἐφαρμόσει
καὶ
πάντα
τὰ |
[1] |
ὄνομα,
τὸ
ὑπὲρ
πᾶν
ὄνομα,
|
τὸ |
ἀνώνυμον,
τὸ
παντὸς
ὑπεριδρυμένον
ὀνόματος |
[4] |
οὐδὲ
τὸ
κολάζεσθαι
κακόν,
ἀλλὰ
|
τὸ |
ἄξιον
γενέσθαι
κολάσεως,
οὐδὲ
τὸ |
[4] |
ποιόν,
τὸ
ποσόν,
τὸ
πηλίκον,
|
τὸ |
ἄπειρον,
αἱ
συγκρίσεις,
αἱ
διακρίσεις, |
[11] |
οὐκ
ἐᾷ
διαιρεθέντα
χυθῆναι
πρὸς
|
τὸ |
ἄπειρον
καὶ
ἀόριστον,
ἄτακτα
καὶ |
[4] |
συνέλιξις
ὥσπερ
ἔν
τινι
κύκλῳ
|
τὸ |
ἀπλανὲς
αὐτῇ
δωρουμένη
καὶ
ἀπὸ |
[9] |
ἀμιμήτου
μίμησιν,
τὸ
δὲ
κατὰ
|
τὸ |
ἀποδέον
τῶν
αἰτιατῶν
τοῦ
αἰτίου |
[11] |
μίαν
ὁμοφυῆ
συζευγνύμενα
φιλίαν
καὶ
|
τὸ |
ἀπολαύειν
αὑτῆς
δωρουμένη
καὶ
ταῖς |
[8] |
νοερὰς
καὶ
ἀθανάτους
ἀεικινησίας
καὶ
|
τὸ |
ἀῤῥεπὲς
αὐτὸ
καὶ
τὴν
ἀνελάττωτον |
[10] |
ὅσον
καὶ
ἰδιότης
αἰῶνός
ἐστι
|
τὸ |
ἀρχαῖον
καὶ
ἀναλλοίωτον
καὶ
τὸ |
[4] |
ὑμνεῖται
τἀγαθὸν
ὡς
ἐν
εἰκόνι
|
τὸ |
ἀρχέτυπον
ἐκφαινόμενον.
Ὡς
γὰρ
ἡ |
[4] |
Κακοὶ
δὲ
εἶναι
λέγονται
διὰ
|
τὸ |
ἀσθενεῖν
περὶ
τὴν
κατὰ
φύσιν |
[4] |
ἀπουσίᾳ
παντελεῖ
τοῦ
ἀγαθοῦ
καὶ
|
τὸ |
ἀτελὲς
καὶ
τὸ
τέλειον
ἀγαθὸν |
[4] |
χρόνῳ
ἔχει
τὸ
τέλειον,
οὐδὲ
|
τὸ |
ἀτελὲς
πάντη
παρὰ
πᾶσαν
φύσιν. |
[4] |
τἀγαθὸν
ἐπιστρεφομένην.
Ἐν
ᾧ
καὶ
|
τὸ |
ἀτελεύτητον
ἑαυτοῦ
καὶ
ἄναρχον
ὁ |
[7] |
ἁπλουστέραν
καὶ
θειοτέραν,
μᾶλλον
δὲ
|
τὸ |
αὐτὴν
εἶναι
τὴν
μόνην
ἀληθῆ |
[4] |
καὶ
γένεσις
ἡ
αὐτὴ
κατὰ
|
τὸ |
αὐτὸ
δύναμις
οὔτε
αὐτοδύναμις
ἢ |
[5] |
μὴ
ἔστιν
οὐσία
καὶ
αἰὼν
|
τὸ |
αὐτὸ
εἶναι.
Πάντων
οὖν
εἰκότως |
[4] |
γὰρ
ἔσται
τὸ
αὐτὸ
κατὰ
|
τὸ |
αὐτὸ
καὶ
ἀγαθὸν
καὶ
κακόν, |
[5] |
πανταχοῦ
καὶ
κατὰ
ἑν
καὶ
|
τὸ |
αὐτὸ
καὶ
κατὰ
τὸ
αὐτὸ |
[4] |
καὶ
ἐν
ταὐτῷ
καὶ
κατὰ
|
τὸ |
αὐτὸ
καὶ
προιὼν
ἀεὶ
καὶ |
[9] |
κατὰ
τὰ
αὐτὰ
καὶ
περὶ
|
τὸ |
αὐτὸ
καὶ
ὡσαύτως
ἐνεργεῖν
καὶ |
[4] |
καὶ
πάντη
τὰ
αὐτὰ
κατὰ
|
τὸ |
αὐτὸ
κακά.
Δαίμονι
κακὸν
τὸ |
[4] |
Μᾶλλον
δὲ
οὐδὲ
γὰρ
ἔσται
|
τὸ |
αὐτὸ
κατὰ
τὸ
αὐτὸ
καὶ |
[5] |
καὶ
τὸ
αὐτὸ
καὶ
κατὰ
|
τὸ |
αὐτὸ
πᾶν
καὶ
ἐπὶ
πάντα |
[13] |
Ἰησοῦς
Χριστὸς
καὶ
ἑν
καὶ
|
τὸ |
αὐτὸ
πνεῦμα
διὰ
τὴν
ὑπερβάλλουσαν |
[11] |
ὑπερουσίως.
Τί
δὲ
ὅλως,
φῄς,
|
τὸ |
αὐτοεῖναι
λέγομεν
ἢ
τὴν
αὐτοζωὴν |
[11] |
ἐπύθου,
τί
ποτε
ἄρα
φημὶ
|
τὸ |
αὐτοεῖναι,
τὴν
αὐτοζωήν,
τὴν
αὐτοσοφίαν, |
[11] |
εἰρήνης,
καὶ
τί
βούλεται
αὐτῶ
|
τὸ |
αὐτοεῖναι,
τίς
ἡ
αὐτοζωή,
τίς |
[11] |
θείαν
ἢ
ἀγγελικὴν
εἶναί
φαμεν
|
τὸ |
αὐτοεῖναι
τοῦ
εἶναι
τὰ
ὄντα |
[2] |
φαίη
τὴν
αὐτοζωὴν
ἢ
φωτίζεσθαι
|
τὸ |
αὐτοφῶς,
οὐκ
ὀρθῶς
ἐρεῖ
κατὰ |
[2] |
ταὐτότης,
ἡ
ὑπὲρ
ἑναρχίαν
ἑνότης,
|
τὸ |
ἄφθεγκτον,
τὸ
πολύφωνον,
ἡ
ἀγνωσία, |
[4] |
ἀεὶ
ὡσαύτως
ἔχουσιν,
οὐ
κακοί,
|
τὸ |
γὰρ
ἀεὶ
ταὐτὸν
τοῦ
ἀγαθοῦ |
[4] |
ἡμᾶς
ἐπὶ
τὴν
ἀρετὴν
ἄγειν,
|
τὸ |
γὰρ
φθεῖραι
φύσιν
οὐκ
ἔστι |
[4] |
οὐκ
ἐξ
ἀρχῆς
οἰκείας.
Ὥστε
|
τὸ |
γιγνόμενον
ὀρθὸν
μὲν
εἶναι
δοκεῖν, |
[4] |
οὔτε
ἄλλο
οὐδέν.
Ὥστε
καὶ
|
τὸ |
γίνεσθαι
ἐκ
φθορᾶς
γένεσιν
οὐκ |
[4] |
τὸ
κακόν,
ᾗ
κακόν.
Καὶ
|
τὸ |
γίνεσθαι
τὸ
κακὸν
οὐ
κατὰ |
[4] |
ἄλλο
τὸ
ἐφετὸν
καὶ
ἄλλο
|
τὸ |
γινόμενον.
Οὐκοῦν
τὸ
κακὸν
παρὰ |
[4] |
ζῴου
φύσιν.
Οὐκ
ἄρα
κακὸν
|
τὸ |
δαιμόνιον
φῦλον,
ᾗ
ἔστι
κατὰ |
[4] |
δὲ
ὅλως
ἐκ
τἀγαθοῦ
παραχθὲν
|
τὸ |
δαιμόνιον
φῦλον
οὐκ
ἔστιν
ἀγαθοειδὲς |
[4] |
οὔτε
ὄντων
καὶ
ἀγαθῶν
ποιητικόν,
|
τὸ |
δὲ
ἀγαθόν,
ἐν
οἷς
μὲν |
[4] |
καὶ
ὥσπερ
προβολεὺς
καὶ
ἀπογεννήτωρ,
|
τὸ |
δὲ
αὐτός
ἐστι.
Καὶ
τῷ |
[9] |
ἐξ
αὐτοῦ
τῶν
ὅλων
γένεσιν,
|
τὸ |
δὲ
ἑλικοειδὲς
τὴν
σταθερὰν
πρόοδον |
[4] |
μιᾶς
καὶ
τῆς
ὅλης
αἰτίας,
|
τὸ |
δὲ
κακὸν
ἐκ
πολλῶν
καὶ |
[4] |
καὶ
τὸ
μὴ
ὂν
ὄν,
|
τὸ |
δὲ
κακὸν
οὔτε
ὄν
ἐστιν, |
[9] |
πρόοδον
καὶ
τὴν
γόνιμον
στάσιν,
|
τὸ |
δὲ
κατὰ
κύκλον
τὸ
ταὐτὸν |
[4] |
τὰ
ὄντα
καὶ
ὑφίστασθαι
δύναται,
|
τὸ |
δὲ
κατὰ
πάντα
τρόπον
τοῦ |
[9] |
τὴν
ἐνδεχομένην
τοῦ
ἀμιμήτου
μίμησιν,
|
τὸ |
δὲ
κατὰ
τὸ
ἀποδέον
τῶν |
[4] |
ὂν
οὔτε
ἐν
τοῖς
οὖσι,
|
τὸ |
δὲ
μικτὸν
διὰ
τὸ
ἀγαθὸν |
[4] |
τὸ
μὲν
κατὰ
φύσιν
ἔσται,
|
τὸ |
δὲ
οὐ
κατὰ
φύσιν.
Ἄλλῃ |
[6] |
ἑαυτὴν
ἐπιστρέφουσα
καὶ
ἀνακαλουμένη
καὶ
|
τὸ |
δὴ
θειότερον
ὅτι
καὶ
ὅλους |
[9] |
ἀσύντακτον
ὡς
πάντων
ἕτερον
καὶ
|
τὸ |
δὴ
παραδοξότερον,
ὅτι
μηδὲ
εἶναί |
[9] |
ὄγκου
καὶ
διαστήματος
ἐκβεβηκὸς
καὶ
|
τὸ |
διὰ
πάντων
ἀκωλύτως
χωροῦν.
Καίτοι |
[4] |
οὐκ
ἔστι.
Καὶ
οὐκ
ἠλλοιώθη
|
τὸ |
δοθὲν
αὐτοῖς
ὅλον
ἀγαθόν,
ἀλλ᾿ |
[4] |
καὶ
πάντα,
ὅσα
ποιεῖ,
διὰ
|
τὸ |
δοκοῦν
ἀγαθὸν
ποιεῖ
καὶ
πᾶς |
[8] |
εἶναι
τοὺς
ἀνταγωνιστὰς
ὑποθέμενοι
κατὰ
|
τὸ |
δοκοῦν
ἑαυτοῖς
καὶ
πρὸς
ἀπόντας |
[4] |
ἦν
οἰηθῆναι
τοὺς
χαμαιζήλους,
κατὰ
|
τὸ |
δοκοῦν
εὐφημότερον·
Ἐπέπεσε,
τίς
φησιν, |
[4] |
ἐφίεσθαι
τὰ
δοκοῦντα
κακὰ
πρὸς
|
τὸ |
δοκοῦν
καλὸν
ἀνορθοῦν
καὶ
ἐπιστρέφειν. |
[8] |
ὑπερούσιον
καὶ
πᾶσι
τοῖς
οὖσι
|
τὸ |
δύνασθαι
εἶναι
καὶ
τόδε
εἶναι |
[8] |
ἐφίεσθαι
ἀεὶ
εἶναι
καὶ
αὐτὸ
|
τὸ |
δύνασθαι
ἐφίεσθαι
τοῦ
ἀεὶ
δύνασθαι. |
[8] |
δυνάμεως
εἰλήφασιν
αὐτῆς
ἐφιείσης
αὐτοῖς
|
τὸ |
δύνασθαι
καὶ
εἶναι
ταῦτα
καὶ |
[4] |
συγγνωστόν.
Εἰ
μὲν
οὐκ
ἐξῆν
|
τὸ |
δύνασθαι,
καλῶς
ἂν
εἶχεν
ὁ |
[4] |
λόγος.
Εἰ
δὲ
ἐκ
τἀγαθοῦ
|
τὸ |
δύνασθαι
τοῦ
διδόντος
κατὰ
τὰ |
[2] |
τοῖς
λογίοις
θεωνυμιῶν
ὑμνῆσαι
κατὰ
|
τὸ |
δυνατὸν
πειρασόμεθα
τούτου,
καθάπερ
εἴρηται, |
[5] |
ἔστι
καὶ
τὸ
ἔσται
καὶ
|
τὸ |
ἐγένετο
καὶ
γίνεται
καὶ
γενήσεται |
[4] |
αὐτῷ
εἶναι,
καὶ
αὐτό
ἐστι
|
τὸ |
εἰδοποιὸν
καὶ
τῶν
ἀνειδέων,
καὶ |
[8] |
διακόσμων
δυνάμεις,
ἐξ
αὐτῆς
καὶ
|
τὸ |
εἶναι
ἀμεταπτώτως
ἔχουσι
καὶ
πάσας |
[4] |
οὕτως;
Εἰ
μὲν
φύσει
καὶ
|
τὸ |
εἶναι
αὐτῆς
κακόν,
καὶ
πόθεν |
[8] |
αὐτὸ
δέ,
εἰ
θέμις
εἰπεῖν,
|
τὸ |
εἶναι
δύναμιν
εἰς
τὸ
εἶναι |
[5] |
οὐδέποτε
ἀπολείπεται.
Καὶ
αὐτὸ
δὲ
|
τὸ |
εἶναι
ἐκ
τοῦ
προόντος,
καὶ |
[8] |
εἰπεῖν,
τὸ
εἶναι
δύναμιν
εἰς
|
τὸ |
εἶναι
ἔχει
παρὰ
τῆς
ὑπερουσίου |
[6] |
δωρεῖται
μὲν
πρῶτα
τῇ
αὐτοζωῇ
|
τὸ |
εἶναι
ζωὴ
καὶ
πάσῃ
ζωῇ |
[6] |
αἰτίας,
ἀλλ᾿
ἐξ
αὐτῆς
καὶ
|
τὸ |
εἶναι
ζωὴ
καὶ
τὴν
διαμονὴν |
[4] |
αὐτῆς
κακόν,
καὶ
πόθεν
αὐτῇ
|
τὸ |
εἶναι;
Ἦ
ἐκ
τῆς
δημιουργικῆς |
[4] |
οὐχ
ἑαυτοῦ
γινόμενον.
Τῷ
κακῷ
|
τὸ |
εἶναι
θετέον
κατὰ
συμβεβηκὸς
καὶ |
[5] |
καὶ
ἐν
αὐτῇ
καὶ
αὐτὸ
|
τὸ |
εἶναι
καὶ
αἱ
τῶν
ὄντων |
[5] |
εἶναι,
καὶ
οὐκ
αὐτὸς
ἔχει
|
τὸ |
εἶναι.
Καὶ
αὐτός
ἐστι
τοῦ |
[4] |
τὴν
οὐσιώδη
ζωὴν
ἀνώλεθρον
αὐτὸ
|
τὸ |
εἶναι
καὶ
δύνασθαι
πρὸς
τὰς |
[5] |
εἶναι,
καὶ
ἐν
αὐτῷ
ἔστι
|
τὸ |
εἶναι
καὶ
οὐκ
αὐτὸς
ἐν |
[5] |
τῷ
εἶναι,
καὶ
αὐτὸν
ἔχει
|
τὸ |
εἶναι,
καὶ
οὐκ
αὐτὸς
ἔχει |
[5] |
τοῦ
προόντος,
καὶ
αὐτοῦ
ἐστι
|
τὸ |
εἶναι
καὶ
οὐκ
αὐτὸς
τοῦ |
[5] |
ὄντων,
ἀφ᾿
ἧς
καὶ
αὐτὸ
|
τὸ |
εἶναι
καὶ
πάντα
τὰ
ὁπωσοῦν |
[4] |
ἀγαθῶν,
καὶ
αὐτῆς
ἐφιέμεναι
καὶ
|
τὸ |
εἶναι
καὶ
τὸ
εὖ
εἶναι |
[5] |
κατὰ
τὸν
αὐτὸν
λόγον
καὶ
|
τὸ |
εἶναι
καὶ
τὸ
εὖ
εἶναι |
[5] |
εὖ
ἔστιν
ἐκ
τοῦ
προόντος
|
τὸ |
εἶναι
καὶ
τὸ
εὖ
εἶναι |
[5] |
αὐτῆς
καὶ
ἐν
αὐτῇ
καὶ
|
τὸ |
εἶναι
καὶ
τὸ
θεοειδῶς
εἶναι |
[5] |
ἐν
ἑαυτῷ
προειληφὼς
καὶ
πᾶσι
|
τὸ |
εἶναι
κατὰ
μίαν
καὶ
ὑπερηνωμένην |
[8] |
κοινωνίαν
καὶ
τὰ
διακεκριμένα
πρὸς
|
τὸ |
εἶναι
κατὰ
τὸν
οἰκεῖον
ἕκαστα |
[4] |
καλοῦ
τούτου
πᾶσι
τοῖς
οὖσι
|
τὸ |
εἶναι
κατὰ
τὸν
οἰκεῖον
λόγον |
[10] |
καὶ
ἀναλλοίωτον
καὶ
τὸ
καθόλου
|
τὸ |
εἶναι
μετρεῖν.
Χρόνον
δὲ
καλεῖ |
[6] |
ζωῇ
καὶ
τῇ
καθ᾿
ἕκαστα
|
τὸ |
εἶναι
οἰκείως
ἑκάστην,
ὃ
εἶναι |
[13] |
πάντα
τὰ
ὄντα
καὶ
αὐτὸ
|
τὸ |
εἶναι
ὁρίζον
καὶ
πάντων
καὶ |
[5] |
καὶ
ὑπερεῖναι
προέχων
καὶ
ὑπερέχων
|
τὸ |
εἶναι
πᾶν,
αὐτό
φημι
καθ᾿ |
[6] |
δαιμονίαν
ζωήν,
οὐδὲ
γὰρ
ἐκείνη
|
τὸ |
εἶναι
παρ᾿
ἄλλης
αἰτίας,
ἀλλ᾿ |
[5] |
τοῖς
οὖσι
καὶ
τοῖς
αἰῶσι
|
τὸ |
εἶναι
παρὰ
τοῦ
προόντος.
Καὶ |
[1] |
τῶν
ὄντων,
ἐπειδὴ
πάντα
πρὸς
|
τὸ |
εἶναι
παρήχθη
διὰ
τὴν
αὐτῆς |
[5] |
καὶ
ἔστιν
αὐτὸ
καθ᾿
αὑτὸ
|
τὸ |
εἶναι
πρεσβύτερον
τοῦ
αὐτοζωὴν
εἶναι |
[5] |
πρὸ
τῶν
ἄλλων
αὐτοῦ
μετοχῶν
|
τὸ |
εἶναι
προβέβληται,
καὶ
ἔστιν
αὐτὸ |
[5] |
πᾶν,
αὐτό
φημι
καθ᾿
αὑτὸ
|
τὸ |
εἶναι,
προϋπεστήσατο
καὶ
τῷ
εἶναι |
[5] |
καὶ
ἀπεριορίστως
ὅλον
ἐν
ἑαυτῷ
|
τὸ |
εἶναι
συνειληφὼς
καὶ
προειληφώς.
Διὸ |
[1] |
αἰτία
διὰ
τὴν
αὐτῆς
εἰς
|
τὸ |
εἶναι
τὰ
ὄντα
παρακτικὴν
καὶ |
[11] |
πάντα
τὰ
ὄντα
καὶ
αὐτὸ
|
τὸ |
εἶναι
τὸ
ὑπερούσιον
ἀρχὴ
καὶ |
[5] |
τῶν
ὄντων,
χρόνος
τῶν
γινομένων,
|
τὸ |
εἶναι
τοῖς
ὁπωσοῦν
οὖσι,
γένεσις |
[5] |
οὔτε
ἐστίν.
Ἀλλ᾿
αὐτός
ἐστι
|
τὸ |
εἶναι
τοῖς
οὖσι
καὶ
οὐ |
[2] |
ὁ
θεὸς
ὑπερουσίως,
δωρεῖται
δὲ
|
τὸ |
εἶναι
τοῖς
οὖσι
καὶ
παράγει |
[5] |
ὄντα
μόνον,
ἀλλὰ
καὶ
αὐτὸ
|
τὸ |
εἶναι
τῶν
ὄντων
ἐκ
τοῦ |
[13] |
ἀναθετέον
τὸν
δωρούμενον
πρῶτον
αὐτὸ
|
τὸ |
εἰπεῖν,
ἔπειτα
τὸ
εὖ
εἰπεῖν. |
[9] |
ψυχικήν,
οὐ
τὴν
φυσικήν,
ἀλλὰ
|
τὸ |
εἰς
οὐσίαν
ἄγειν
τὸν
θεὸν |
[4] |
τὸ
ἀγαθοειδὲς
αὐταῖς
ἐδωρήθη
καὶ
|
τὸ |
ἐκφαίνειν
ἐν
ἑαυταῖς
τὴν
κρυφίαν |
[4] |
καὶ
φιλίᾳ
χαίρει.
Καὶ
οὐδὲ
|
τὸ |
ἔλαττον
ἀγαθὸν
τῷ
μείζονι
ἐναντίον, |
[3] |
τὴν
πέτραν
προσήγομεν.
Ὥσπερ
καὶ
|
τὸ |
ἔμπαλιν,
εἴ
τις
τὴν
παραλίαν |
[4] |
καὶ
ἀπόπτωσις.
Ἄλλως
τε
τί
|
τὸ |
ἐν
δαίμοσι
κακόν;
Θυμὸς
ἄλογος, |
[4] |
πάντα
καὶ
πάντων
ἐξῃρημένου
πρὸς
|
τὸ |
ἐν
πᾶσι
κατάγεται
κατ᾿
ἐκστατικὴν |
[3] |
εἰς
ἕτερα
μεταβῇ.
Ἀλλὰ
καὶ
|
τὸ |
ἐν
πᾶσι
τοῖς
οὖσιν
αὐτὴν |
[9] |
αὐτῆς
τῆς
αὐτοομοιότητος
ὑποστάτης.
Καὶ
|
τὸ |
ἐν
πᾶσιν
ὅμοιον
ἴχνει
τινὶ |
[13] |
ὁρίζον,
ἐπείπερ
τὸ
ὂν
ἑν
|
τὸ |
ἐν
τοῖς
οὖσιν
ἐνάριθμόν
ἐστιν, |
[4] |
πάντων
ἀφαίρεσιν
ὑπερουσίως
ὑμνεῖται.
Τοῦτο
|
τὸ |
ἑν
ἀγαθὸν
καὶ
καλὸν
ἑνικῶς |
[13] |
ἔσται.
Πάντα
γὰρ
ἐν
ἑαυτῷ
|
τὸ |
ἑν
ἑνοειδῶς
προείληφέ
τε
καὶ |
[2] |
τὰς
ὅλας
οὐσίας,
πολλαπλασιάζεσθαι
λέγεται
|
τὸ |
ἑν
ὂν
ἐκεῖνο
τῇ
ἐξ |
[13] |
ἑνικῶς
αἴτιον
καὶ
ὑπὲρ
αὐτὸ
|
τὸ |
ἑν
ὂν
καὶ
αὐτὸ
τὸ |
[13] |
τὸ
ἑν
ὂν
καὶ
αὐτὸ
|
τὸ |
ἑν
ὂν
ὁρίζον,
ἐπείπερ
τὸ |
[13] |
ἑνὸς
μετέχει,
καὶ
τῷ
εἶναι
|
τὸ |
ἑν
πάντα
ἔστι
τὰ
ὄντα. |
[13] |
τὰ
ἡνωμένα,
καὶ
πάντων
ἐστὶ
|
τὸ |
ἑν
στοιχειωτικόν.
Καὶ
εἰ
ἀνέλῃς |
[7] |
τῇ
δὲ
τῶν
πολλῶν
εἰς
|
τὸ |
ἑν
συνελίξει
καὶ
τῶν
ἰσαγγέλων |
[13] |
ἡμᾶς
ἀπὸ
τῶν
πολλῶν
ἐπὶ
|
τὸ |
ἑν
τῇ
δυνάμει
τῆς
θεικῆς |
[13] |
πλῆθος,
ἄνευ
δὲ
πλήθους
ἔσται
|
τὸ |
ἑν
ὡς
καὶ
μονὰς
πρὸ |
[13] |
ἑν
στοιχειωτικόν.
Καὶ
εἰ
ἀνέλῃς
|
τὸ |
ἕν,
οὔτε
ὁλότης
οὔτε
μόριον |
[1] |
ἡνίκα
τὰς
Θεολογικὰς
ὑποτυπώσεις
ἐξετιθέμεθα,
|
τὸ |
ἕν,
τὸ
ἄγνωστον,
τὸ
ὑπερούσιον, |
[2] |
δὲ
τούτων
ἕν
ἐστιν
ὑπὲρ
|
τὸ |
ἕν,
τοῖς
οὖσιν
ἑν
καὶ |
[4] |
ἀξίαν
ἀπείργεσθαι
τῶν
ἱερῶν,
ἀλλὰ
|
τὸ |
ἐναγῆ
καὶ
ἀνίερον
γενέσθαι
καὶ |
[4] |
καὶ
δραστήριον,
πῶς
δυνήσεταί
τι
|
τὸ |
ἐναντίον
τἀγαθῷ
τὸ
οὐσίας
καὶ |
[4] |
καθόλου
φύσεως,
οὐδὲν
ἔστιν
αὐτῇ
|
τὸ |
ἐναντίον.
Τῇ
καθ᾿
ἕκαστον
δὲ |
[8] |
καὶ
τῆς
στερήσεως
ἀπολυτροῦται
πληροῦσα
|
τὸ |
ἐνδεὲς
καὶ
πατρικῶς
τὴν
ἀτονίαν |
[4] |
Ἀχώρητον
γάρ
ἐστι
τῷ
πλήθει
|
τὸ |
ἑνιαῖον
τοῦ
θείου
καὶ
ἑνὸς |
[4] |
ὑμνουμένου
τὰ
πλήθη
μὴ
χωρήσαντα
|
τὸ |
ἑνοειδὲς
τῆς
ἐρωτικῆς
θεωνυμίας
οἰκείως |
[13] |
καὶ
τοῦτο
ἰστέον,
ὅτι
κατὰ
|
τὸ |
ἑνὸς
ἑκάστου
προεπινοούμενον
εἶδος
ἡνῶσθαι |
[4] |
Εἴπερ
εἴη
τι
καὶ
αὐτῷ
|
τὸ |
ἐνοχλοῦν,
ἔπειτα
ἔσται
πάντα
ἄτακτα |
[10] |
τὸν
ἀγήρω
σημαίνοντος
ἢ
ἀμφοῖν
|
τὸ |
ἐξ
ἀρχῆς
διὰ
πάντων
ἄχρι |
[4] |
ἥλιον
ὡς
ὑπὲρ
ἀμυδρὰν
εἰκόνα
|
τὸ |
ἐξῃρημένως
ἀρχέτυπον
αὐτῇ
τῇ
ὑπάρξει |
[7] |
θείων
αὐτοῦ
παραδειγμάτων
ἐχούσης
εἰς
|
τὸ |
ἐπέκεινα
πάντων
ὁδῷ
καὶ
τάξει |
[4] |
τοῦ
καλοῦ
καὶ
ἀγαθοῦ
ἐστι
|
τὸ |
ἐραστὸν
καὶ
ὁ
ἔρως
καὶ |
[5] |
αὐτοῦ
καὶ
τὸ
ἔστι
καὶ
|
τὸ |
ἔσται
καὶ
τὸ
ἐγένετο
καὶ |
[5] |
τὸ
ἦν
ἐπ᾿
αὐτοῦ
καὶ
|
τὸ |
ἔστι
καὶ
τὸ
ἔσται
καὶ |
[5] |
τὸ
ὑφειμένως
καὶ
αἱ
ἔσχαται
|
τὸ |
ἐσχάτως
ὡς
πρὸς
ἀγγέλους,
ὡς |
[9] |
αἰτίῳ
καὶ
τὸ
ταὐτὸν
καὶ
|
τὸ |
ἕτερον
καὶ
τὸ
ὅμοιον
καὶ |
[5] |
λόγον
καὶ
τὸ
εἶναι
καὶ
|
τὸ |
εὖ
εἶναι
ἔχει
καὶ
ἔστι |
[5] |
τοῦ
προόντος
τὸ
εἶναι
καὶ
|
τὸ |
εὖ
εἶναι
ἔχοντα
καὶ
ἐν |
[4] |
ἐφιέμεναι
καὶ
τὸ
εἶναι
καὶ
|
τὸ |
εὖ
εἶναι
ἔχουσι
καὶ
πρὸς |
[13] |
πρῶτον
αὐτὸ
τὸ
εἰπεῖν,
ἔπειτα
|
τὸ |
εὖ
εἰπεῖν.
Καὶ
εἴ
τι |
[4] |
μόνον
δὲ
κακύνει
καὶ
φθείρει
|
τὸ |
ἐφ᾿
αὑτῷ
τὴν
τῶν
ὄντων |
[4] |
ἀγαθὸν
ἀγαθὸν
οἰόμεθα.
Δέδεικται
ἄλλο
|
τὸ |
ἐφετὸν
καὶ
ἄλλο
τὸ
γινόμενον. |
[4] |
ἀρίστης
αὐτῷ
δοκούσης
κατ᾿
αὐτὸ
|
τὸ |
ἐφίεσθαι
καὶ
ζωῆς
ἐφίεσθαι
καὶ |
[8] |
Ἡμεῖς
δὲ
τοῦ
θεολόγου
κατὰ
|
τὸ |
ἐφικτὸν
στοχαζόμενοι
τὸν
ὑπερδύναμον
θεὸν |
[4] |
ἀγαθότητα
τὸ
νοερὰς
αὐτὰς
εἶναι,
|
τὸ |
ἔχειν
τὴν
οὐσιώδη
ζωὴν
ἀνώλεθρον |
[8] |
τῶν
ὄντων,
ὃ
παντελῶς
ἀφῄρηται
|
τὸ |
ἔχειν
τινὰ
δύναμιν,
ἀλλ᾿
ἢ |
[6] |
ἔσχατον
ἀπήχημα
τῆς
ζωῆς
ἔχουσι
|
τὸ |
ζῆν.
Ἧς
ἀνταναιρουμένης
κατὰ
τὸ |
[6] |
πάντα
τὰ
ὁπωσοῦν
ζωῆς
μετέχοντα
|
τὸ |
ζῆν
οἰκείως
ἑκάστῳ
διασπείρεται.
Καὶ |
[2] |
ἀγαθόν,
τὸ
καλόν,
τὸ
ὄν,
|
τὸ |
ζωογόνον,
τὸ
σοφὸν
καὶ
ὅσα |
[2] |
καὶ
ὅτι
Τὸ
πνεῦμά
ἐστι
|
τὸ |
ζωοποιοῦν;
Ὅτι
δὲ
καὶ
τὴν |
[2] |
διακρίσεως
τῆς
θείας
ὀνόματα
κατὰ
|
τὸ |
ἡμῖν
ἐφικτὸν
ἀνελίττοντες.
Καὶ
ἵνα |
[5] |
τῶν
ὄντων
ἐπίνοιαν
πολλαπλασιάζεται,
καὶ
|
τὸ |
ἦν
ἐπ᾿
αὐτοῦ
καὶ
τὸ |
[4] |
τῷ
μείζονι
ἐναντίον,
οὔτε
γὰρ
|
τὸ |
ἧττον
θερμὸν
ἢ
ψυχρὸν
τῷ |
[1] |
Ἢ
οὐχὶ
τοῦτο
ὄντως
ἐστὶ
|
τὸ |
θαυμαστὸν
ὄνομα,
τὸ
ὑπὲρ
πᾶν |
[4] |
ποίησιν
ἐξασθενοῦντας
καὶ
τοὺς
εἰδότας
|
τὸ |
θέλημα
καὶ
μὴ
ποιοῦντας,
τοὺς |
[1] |
ἀρχὴ
καὶ
τοῦ
κρυφίου
κατὰ
|
τὸ |
θεμιτὸν
ἀγαθὴ
μεταδότις
καί,
ἁπλῶς |
[1] |
εἰς
τὴν
ὑπερούσιον
ἀκτῖνα
κατὰ
|
τὸ |
θεμιτὸν
ἐπιβάλλομεν,
ἐν
ᾗ
πάντα |
[13] |
καὶ
τὸ
ὑπερηνωμένον
αὐτῆς
καὶ
|
τὸ |
θεογόνον
ἀληθῶς
ὑμνήσωμεν,
τῇ
τριαδικῇ |
[5] |
αὐτῇ
καὶ
τὸ
εἶναι
καὶ
|
τὸ |
θεοειδῶς
εἶναι
ἔχουσι
καὶ
μετ᾿ |
[2] |
ὑμνεῖται,
καὶ
τὸ
φῶς
καὶ
|
τὸ |
θεοποιὸν
καὶ
τὸ
αἴτιον
καὶ |
[9] |
οὖν
ὁ
θεὸς
ὀνομάζεται
κατὰ
|
τὸ |
ἰδίως
αὑτοῦ
μέγα
τὸ
πᾶσι |
[2] |
τῆς
ἀγαθοπρεποῦς
εἰς
ἡμᾶς
θεουργίας
|
τὸ |
καθ᾿
ἡμᾶς
ἐξ
ἡμῶν
ὁλικῶς |
[13] |
δὴ
τοῦτο
ταῖς
νοηταῖς
θεωνυμίαις
|
τὸ |
καθ᾿
ἡμᾶς
πέρας.
Ἐπὶ
δὲ |
[8] |
πάντη
ἀνήκοον
οὐδὲ
ἀκοὴ
καὶ
|
τὸ |
καθόλου
μὴ
βλέπον
οὐδὲ
ὅρασις. |
[4] |
μὴ
ὄν,
οὐδὲν
γὰρ
ἔσται
|
τὸ |
καθόλου
μὴ
ὄν,
εἰ
μὴ |
[10] |
τὸ
ἀρχαῖον
καὶ
ἀναλλοίωτον
καὶ
|
τὸ |
καθόλου
τὸ
εἶναι
μετρεῖν.
Χρόνον |
[1] |
τὰς
ἱερὰς
ὑμνολογίας
τυπούμενοι
πρὸς
|
τὸ |
καὶ
ὁρᾶν
τὰ
συμμέτρως
ἡμῖν |
[4] |
τὸ
φῶς
ἀεὶ
φῶς
ἐστι
|
τὸ |
καὶ
τὸ
σκότος
φωτίζον.
Οὐκ |
[4] |
οὐδὲ
τὸ
κακύνεσθαι
τῷ
καὶ
|
τὸ |
κακὸν
ἀγαθύνοντι.
Εἰ
δὲ
ἔσται, |
[4] |
καὶ
ἐκ
τἀγαθοῦ
τοῦ
καὶ
|
τὸ |
κακὸν
ἀγαθύνοντος.
Εἰ
δὲ
τὸ |
[4] |
κακῶν
δυνάμεις
εἰσὶν
ἀγαθοποιοί.
Εἰ
|
τὸ |
κακὸν
ἀΐδιον
καὶ
δημιουργεῖ
καὶ |
[4] |
ἐκτελεῖν.
Ἀλλ᾿
οὐδὲ
ἐν
σώμασι
|
τὸ |
κακόν.
Αἶσχος
γὰρ
καὶ
νόσος |
[4] |
οὐκ
ἐξ
ὕλης
ἐν
ψυχαῖς
|
τὸ |
κακόν,
ἀλλ᾿
ἐξ
ἀτάκτου
καὶ |
[4] |
οὐκ
ἐκβάλλει
τοῦτο
τοῦ
εἶναι
|
τὸ |
κακόν,
ἀλλ᾿
ἔσται
καὶ
αὐτὸ |
[4] |
μὴ
τοῦτο,
οὐ
πάντη
κακὸν
|
τὸ |
κακόν,
ἀλλ᾿
ἔχει
τινὰ
τἀγαθοῦ, |
[4] |
πᾶσιν
ἀδύνατον.
Οὐκ
ἄρα
ὂν
|
τὸ |
κακόν.
~Ἀλλὰ
οὐδὲ
ἐν
τοῖς |
[4] |
ποιεῖ.
Διὸ
οὔτε
ὑπόστασιν
ἔχει
|
τὸ |
κακόν,
ἀλλὰ
παρυπόστασιν
τοῦ
ἀγαθοῦ |
[4] |
ἄρα
οὐδὲ
ἐν
ἀγγέλοις
ἐστὶ
|
τὸ |
κακόν.
Ἀλλὰ
τῷ
κολάζειν
τοὺς |
[4] |
ἑαυτῶν
ἱδρῦσθαι
μὴ
δυναμένοις,
πῶς
|
τὸ |
κακὸν
ἀναγκαῖον
ἢ
τὸ
ἀναγκαῖον |
[4] |
ἐξ
αἰτίας
ὡρισμένης
γεννᾶται.
Εἰ
|
τὸ |
κακὸν
ἀναίτιον
καὶ
ἀόριστον,
οὐ |
[4] |
ἀγαθὸν
ποθοῦντες,
οὐδεὶς
γὰρ
εἰς
|
τὸ |
κακὸν
ἀποβλέπων
ποιεῖ,
ἃ
ποιεῖ. |
[4] |
τις.
Εἰ
γὰρ
μὴ
ἔστι
|
τὸ |
κακόν,
ἀρετὴ
καὶ
κακία
ταὐτὸν |
[4] |
ἀγαθοειδοῦς
αὐτῆς
γινομένης;
Λείπεται
ἄρα
|
τὸ |
κακὸν
ἀσθένεια
καὶ
ἔλλειψις
τοῦ |
[4] |
οἱ
δαίμονες,
ἀεὶ
κακοί.
Καίτοι
|
τὸ |
κακὸν
ἄστατόν
ἐστιν.
Οὐκοῦν,
εἰ |
[4] |
μικτὸν
οὔτε
αὐτοκακόν.
Εἰ
γὰρ
|
τὸ |
κακὸν
ἀτελές
ἐστιν
ἀγαθόν,
ἀπουσίᾳ |
[4] |
οὐδὲ
ἐν
ζῴοις
ἀλόγοις
ἐστὶ
|
τὸ |
κακόν.
Εἰ
γὰρ
ἀνέλῃς
θυμὸν |
[4] |
Ἀλλ᾿
οὔτε
ἐν
ἀγγέλοις
ἐστὶ
|
τὸ |
κακόν.
Εἰ
γὰρ
ἐξαγγέλλει
τὴν |
[4] |
οὐδὲ
ἐν
τῇ
ὅλῃ
φύσει
|
τὸ |
κακόν.
Εἰ
γὰρ
οἱ
πάντες |
[4] |
οὐδὲ
ἐν
τοῖς
οὖσίν
ἐστι
|
τὸ |
κακόν.
Εἰ
γὰρ
πάντα
τὰ |
[4] |
ἔσται,
πῶς
ἔσται
ἐν
τἀγαθῷ
|
τὸ |
κακόν;
Εἰ
μὲν
ἐξ
αὐτοῦ, |
[4] |
κακοῦ.
Καὶ
οὐδὲ
αὐτὸ
ἔσται
|
τὸ |
κακόν,
εἴπερ
καὶ
ἑαυτῷ
κακὸν |
[4] |
καὶ
ἀνουσιώτερον.
Πόθεν
οὖν
ἐστι
|
τὸ |
κακόν;
Εἴποι
τις.
Εἰ
γὰρ |
[4] |
τοῦδε
γίγνεται
γένεσις;
Καὶ
ἔσται
|
τὸ |
κακὸν
εἰς
τὴν
τοῦ
παντὸς |
[4] |
καὶ
αἰτίας.
Καὶ
γὰρ
ἢ
|
τὸ |
κακὸν
ἐκ
τοῦ
ἀγαθοῦ
ἔσται |
[4] |
ποιεῖ,
ἃ
ποιεῖ,
πῶς
ἔσται
|
τὸ |
κακὸν
ἐν
τοῖς
οὖσιν
ἢ |
[4] |
περιέχει
τἀγαθόν,
ἢ
οὐκ
ἔσται
|
τὸ |
κακὸν
ἐν
τοῖς
οὖσιν
ἢ |
[4] |
αἴτιον
ἕν.
Εἰ
τῷ
ἀγαθῷ
|
τὸ |
κακὸν
ἐναντίον,
τοῦ
κακοῦ
τὰ |
[4] |
κακῦναν
αὐτὸ
καὶ
ὅλως
τί
|
τὸ |
κακόν
ἐστι,
καὶ
ἐκ
τίνος |
[4] |
τῆς
ὕλης
πάντως
αὐτὰς
εἰς
|
τὸ |
κακὸν
ἐφελκομένης;
Ὥστε
οὐκ
ἐξ |
[4] |
ἔνθεον.
Ἀλλ᾿
οὐδὲ
ἐκ
θεοῦ
|
τὸ |
κακόν.
Ἢ
γὰρ
οὐκ
ἀγαθὸς |
[4] |
δὲ
καὶ
προνοίας
οὔσης
ἔστι
|
τὸ |
κακὸν
ἢ
γινόμενον
ὅλως
ἢ |
[4] |
μερικῶν
ἐλλείψεων.
Οἶδεν
ὁ
θεὸς
|
τὸ |
κακόν,
ᾗ
ἀγαθόν,
καὶ
παρ᾿ |
[4] |
οὖσι
τὸ
κακόν.
Οὐδαμοῦ
γὰρ
|
τὸ |
κακόν,
ᾗ
κακόν.
Καὶ
τὸ |
[4] |
ταῦτα
ὁ
ἀληθὴς
λόγος,
ὅτι
|
τὸ |
κακόν,
ᾗ
κακόν,
οὐδεμίαν
οὐσίαν |
[4] |
κακὰ
προνοίας
οὔσης;
Οὐκ
ἔστι
|
τὸ |
κακόν,
ᾗ
κακόν,
οὔτε
ὂν |
[4] |
τότε
μόνον
ἔσται
καὶ
ὀφθήσεται
|
τὸ |
κακόν,
ἡνίκα
τοῖς
μέν
ἐστι |
[4] |
ἡ
ὕλη
κακόν;
Ἄλλο
γὰρ
|
τὸ |
κακὸν
καὶ
ἄλλο
τὸ
ἀναγκαῖον. |
[4] |
καὶ
ἀντιτέθειται
καὶ
ἠναντίωται
τἀγαθῷ
|
τὸ |
κακόν.
Καὶ
εἰ
φθορὰ
ἔστι |
[4] |
τὴν
ὑπόστασιν.
Στέρησις
ἄρα
ἐστὶ
|
τὸ |
κακὸν
καὶ
ἔλλειψις
καὶ
ἀσθένεια |
[4] |
ἀλλήλοις.
Ὥστε
οὐκ
ἐν
θεῷ
|
τὸ |
κακόν,
καὶ
τὸ
κακὸν
οὐκ |
[4] |
ἐνέργειαν.
Παρατροπὴ
οὖν
ἐστιν
αὐτοῖς
|
τὸ |
κακὸν
καὶ
τῶν
προσηκόντων
αὐτοῖς |
[4] |
ὄντων
ἀπρονόητον,
οὐδὲ
γάρ
ἐστι
|
τὸ |
κακὸν
ὂν
ἀμιγὲς
ὑπάρχον
τοῦ |
[4] |
ᾗ
κακόν.
Καὶ
τὸ
γίνεσθαι
|
τὸ |
κακὸν
οὐ
κατὰ
δύναμιν,
ἀλλὰ |
[4] |
κακόν,
οὐδὲ
ἐν
τοῖς
οὖσι
|
τὸ |
κακόν.
Οὐδαμοῦ
γὰρ
τὸ
κακόν, |
[4] |
προνοητικὰς
ἀγαθότητας.
Οὐκ
ἄρα
ὂν
|
τὸ |
κακόν,
οὐδὲ
ἐν
τοῖς
οὖσι |
[4] |
ἐν
θεῷ
τὸ
κακόν,
καὶ
|
τὸ |
κακὸν
οὐκ
ἔνθεον.
Ἀλλ᾿
οὐδὲ |
[4] |
ἀγαθοῦ.
Καὶ
οὐκ
ἔστι
καθόλου
|
τὸ |
κακὸν
οὔτε
ἀγαθὸν
οὔτε
ἀγαθοποιόν, |
[4] |
ἕξει.
Οὐκ
ἄρα
ἐκ
θεοῦ
|
τὸ |
κακὸν
οὔτε
ἐν
θεῷ
οὔτε |
[4] |
ἔρωτος,
ἐκστάσεως,
ζήλου,
καὶ
ὅτι
|
τὸ |
κακὸν
οὔτε
ἐξ
ὄντος,
οὔτε |
[4] |
καὶ
ἄλλο
τὸ
γινόμενον.
Οὐκοῦν
|
τὸ |
κακὸν
παρὰ
τὴν
ὁδὸν
καὶ |
[4] |
ἔσται
καὶ
τὸ
ἀγαθὸν
καὶ
|
τὸ |
κακόν.
Πᾶσα
γὰρ
δυὰς
οὐκ |
[4] |
γὰρ
τὴν
τοῦ
ἀγαθοῦ
φύσιν
|
τὸ |
κακόν.
Πῶς
δὲ
γεννᾷ
καὶ |
[4] |
ὄν.
Πῶς
ὅλως
δύναταί
τι
|
τὸ |
κακὸν
τῇ
πρὸς
τὸ
ἀγαθὸν |
[4] |
Καὶ
εἰ
ἐξ
ἄλλης
αἰτίας
|
τὸ |
κακόν,
τίς
ἑτέρα
τοῖς
οὖσι |
[4] |
αὐτοῦ
διακρατεῖται
καὶ
διασώζεται.
Καὶ
|
τὸ |
κακὸν
τὸ
μὲν
πάντη
τοῦ |
[4] |
τοῦ
ἀγαθοῦ
ὂν
ἀγαθὸν
ἢ
|
τὸ |
κακὸν
τοῦ
ἀγαθοῦ
ποιητικὸν
ἢ |
[4] |
τὸ
ἀγαθὸν
γίγνεται,
καὶ
ἔσται
|
τὸ |
κακὸν
φθορὰ
μὲν
δι᾿
ἑαυτό, |
[4] |
ἀγαθὸν
τοῦ
κακοῦ
ποιητικὸν
ἢ
|
τὸ |
κακὸν
ὡς
ἐκ
τοῦ
ἀγαθοῦ |
[4] |
ἐν
δαίμοσιν
οὔτε
ἐν
ἡμῖν
|
τὸ |
κακὸν
ὡς
ὂν
κακόν,
ἀλλ᾿ |
[4] |
ἀσθένειαν
τῆς
βουλήσεως.
Καὶ
ὅλως
|
τὸ |
κακόν,
ὡς
πολλάκις
εἰρήκαμεν,
ἀσθένεια |
[4] |
οὐδὲ
τὸ
πολυθρύλητον·
Ἐν
ὕλῃ
|
τὸ |
κακόν,
ὥς
φασι,
καθ᾿
ὃ |
[4] |
τἀγαθοῦ
γεγονὸς
ἠλλοιώθη;
Καὶ
τί
|
τὸ |
κακῦναν
αὐτὸ
καὶ
ὅλως
τί |
[4] |
ἐν
πυρὶ
τὸ
ψυχρὸν
οὐδὲ
|
τὸ |
κακύνεσθαι
τῷ
καὶ
τὸ
κακὸν |
[4] |
τὸ
κακὸν
ἀγαθύνοντος.
Εἰ
δὲ
|
τὸ |
κακύνεσθαι
ψυχάς
φαμεν,
ἐν
τίνι |
[4] |
διαιροῦντες
καλὸν
μὲν
εἶναι
λέγομεν
|
τὸ |
κάλλους
μετέχον,
κάλλος
δὲ
τὴν |
[4] |
λόγον
ἕκαστα
καλά,
καὶ
διὰ
|
τὸ |
καλὸν
αἱ
πάντων
ἐφαρμογαὶ
καὶ |
[2] |
κύριος
τὸ
πνεῦμά
ἐστιν.
Καὶ
|
τὸ |
καλὸν
δὲ
καὶ
τὸ
σοφὸν |
[4] |
τοῦ
καλοῦ
καὶ
ἀγαθοῦ
διὰ
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
ἐκδιδομένης
καὶ |
[4] |
καὶ
ἀγαθῷ
ἔστι
καὶ
εἰς
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
ἐπιστρέφεται.
Καὶ |
[4] |
φαίη
τις·
Εἰ
πᾶσίν
ἐστι
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
ἐραστὸν
καὶ |
[4] |
ὅσα
ἔστι
καὶ
γίνεται,
διὰ
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
ἔστι
καὶ |
[4] |
καὶ
ἀγαθῷ
προΐδρυται
καὶ
διὰ
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
ἔστι
καὶ |
[4] |
ἱερὸς
λόγος.
Πᾶσιν
οὖν
ἐστι
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
ἐφετὸν
καὶ |
[4] |
τῷ
καλῷ
καὶ
ἀγαθῷ
διὰ
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
προϋφεστώσης
καὶ |
[4] |
ἐστι
καὶ
συνοχικὸν
καὶ
πέρας
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
τὸ
ὑπὲρ |
[4] |
ἡνωμέναις
δυνάμεσι
καὶ
οὕτως
ἐπὶ
|
τὸ |
καλὸν
καὶ
ἀγαθὸν
χειραγωγοῦσα
τὸ |
[4] |
Διὸ
καὶ
ταὐτόν
ἐστι
τἀγαθῷ
|
τὸ |
καλόν,
ὅτι
τοῦ
καλοῦ
καὶ |
[4] |
δὲ
οὔ,
οὐδὲ
πρὸς
μὲν
|
τὸ |
καλόν,
πρὸς
δὲ
τὸ
αἰσχρὸν |
[2] |
τὰ
αἰτιολογικὰ
πάντα,
τὸ
ἀγαθόν,
|
τὸ |
καλόν,
τὸ
ὄν,
τὸ
ζωογόνον, |
[4] |
πάντα
ἥνωται,
καὶ
ἀρχὴ
πάντων
|
τὸ |
καλὸν
ὡς
ποιητικὸν
αἴτιον
καὶ |
[13] |
λοιπόν,
εἰ
δοκεῖ,
τῷ
λόγῳ
|
τὸ |
καρτερώτατον
χωρῶμεν.
Καὶ
γὰρ
ἡ |
[4] |
τὸ
ἄξιον
γενέσθαι
κολάσεως,
οὐδὲ
|
τὸ |
κατ᾿
ἀξίαν
ἀπείργεσθαι
τῶν
ἱερῶν, |
[10] |
ἐν
χρόνῳ,
τοῦ
νεωτέρου
δὲ
|
τὸ |
κατ᾿
ἀριθμὸν
ἀρχαιότερον
ἔχοντος,
ἐπείπερ |
[4] |
τοῦτο
γάρ,
ὡς
ἔφην,
ἐστὶ
|
τὸ |
κατὰ
κύκλον,
ἀλλὰ
πρὸς
τὰ |
[5] |
γὰρ
πάντα
τοῖς
θεοπρεπῶς
ὑμνοῦσι
|
τὸ |
κατὰ
πᾶσαν
αὐτὸν
ἐπίνοιαν
ὑπερουσίως |
[9] |
μονίμως
πεπηγέναι
καὶ
ὑπεριδρῦσθαι
καὶ
|
τὸ |
κατὰ
τὰ
αὐτὰ
καὶ
περὶ |
[4] |
ἀμφοῖν
ἐξ
ἄλλης
αἰτίας;
Πᾶν
|
τὸ |
κατὰ
φύσιν
ἐξ
αἰτίας
ὡρισμένης |
[1] |
θεοφανείας
ἀδυνάτως
ἀπαυθαδιζομένους
μήτε
πρὸς
|
τὸ |
κάταντες
ἐκ
τῆς
ἐπὶ
τὸ |
[4] |
θυμὸς
μετέχει
τἀγαθοῦ
κατ᾿
αὐτὸ
|
τὸ |
κινεῖσθαι
καὶ
ἐφίεσθαι
τὰ
δοκοῦντα |
[4] |
θείων
μυστηρίων
ἀπείργοντες.
Καίτοι
οὐδὲ
|
τὸ |
κολάζεσθαι
κακόν,
ἀλλὰ
τὸ
ἄξιον |
[12] |
κῦρος
καὶ
τὸ
κύριον
καὶ
|
τὸ |
κυριεῦον.
Θεότης
δὲ
ἡ
πάντα |
[12] |
κυριότης
παρὰ
τὸ
κῦρος
καὶ
|
τὸ |
κύριον
καὶ
τὸ
κυριεῦον.
Θεότης |
[2] |
ἐπὶ
πατρὸς
καὶ
υἱοῦ
διαθρυλεῖται
|
τὸ |
κύριος.
Ἀλλὰ
καὶ
κύριος
τὸ |
[12] |
βεβαιότης.
Διὸ
καὶ
κυριότης
παρὰ
|
τὸ |
κῦρος
καὶ
τὸ
κύριον
καὶ |
[7] |
τὴν
θείαν
σοφίαν
καὶ
ψυχαὶ
|
τὸ |
λογικὸν
ἔχουσι
διεξοδικῶς
μὲν
καὶ |
[6] |
τὸ
ζῆν.
Ἧς
ἀνταναιρουμένης
κατὰ
|
τὸ |
λόγιον
ἐκλείπει
πᾶσα
ζωή,
καὶ |
[1] |
λήξεως,
πάντοτε
σὺν
κυρίῳ
κατὰ
|
τὸ |
λόγιον
ἐσόμεθα
τῆς
μὲν
ὁρατῆς |
[1] |
πέρατος
ἐξηρτημένα
καὶ
αὐτὴ
κατὰ
|
τὸ |
λόγιον
ᾖ
τὰ
πάντα
ἐν |
[7] |
γνωστέον·
αὕτη
γάρ
ἐστι
κατὰ
|
τὸ |
λόγιον
ἡ
πάντων
ποιητικὴ
καὶ |
[7] |
ἄγων.
Καὶ
τοῦτο
οἶμαι
παραδιδόναι
|
τὸ |
λόγιον,
ὁπόταν
φησίν·
Ὁ
εἰδὼς |
[4] |
οὔτε
ἀγαθὸν
οὔτε
ἀγαθοποιόν,
ἀλλὰ
|
τὸ |
μᾶλλον
ἢ
ἧττον
τῷ
ἀγαθῷ |
[9] |
κινήσεως,
ἰσότητος.
Ἐπειδὴ
δὲ
καὶ
|
τὸ |
μέγα
καὶ
τὸ
μικρὸν
ἀνατέθειται |
[4] |
ἁπλῶς
τῇ
ἑαυτῶν
φύσει
κακά,
|
τὸ |
μὲν
ἁδρὸν
καὶ
γαῦρον
ὁ |
[2] |
πρωτίστῳ
τῶν
πρεσβυτάτων
ἀγγέλων.
Καὶ
|
τὸ |
μὲν
ἀνδρικῶς
αὐτὸν
οὐσιωθῆναι
μυστικῶς |
[9] |
τῷ
λόγῳ
συγχωρητέον
ὑμνῆσαι.
Καὶ
|
τὸ |
μὲν
εὐθὺ
τὸ
ἀκλινὲς
νοητέον |
[9] |
καὶ
ὅμοια
θεῷ
καὶ
ἀνόμοια,
|
τὸ |
μὲν
κατὰ
τὴν
ἐνδεχομένην
τοῦ |
[4] |
ἐναντίον.
Τῇ
καθ᾿
ἕκαστον
δὲ
|
τὸ |
μὲν
κατὰ
φύσιν
ἔσται,
τὸ |
[4] |
καὶ
διασώζεται.
Καὶ
τὸ
κακὸν
|
τὸ |
μὲν
πάντη
τοῦ
ἀγαθοῦ
ἀποπεπτωκὸς |
[2] |
εὐσύνοπτος
ὁ
πᾶς
ἐγγένηται
λόγος
|
τὸ |
μὲν
ποικίλον
ἅπαν
καὶ
ἀσαφὲς |
[13] |
ἀμέτοχόν
πῃ
τοῦ
ἑνός,
ἀλλὰ
|
τὸ |
μὲν
πολλὰ
τοῖς
μέρεσιν
ἑν |
[1] |
τῶν
ὑπερουρανίων
οὐσιῶν
ἁγίας
διακοσμήσεις,
|
τὸ |
μὲν
ὑπὲρ
νοῦν
καὶ
οὐσίαν |
[9] |
Τί
δὲ
ἄλλο
γε
παρὰ
|
τὸ |
μένειν
αὐτὸν
ἐν
ἑαυτῷ
τὸν |
[11] |
Διὸ
καὶ
πάντα
αὐτῆς
ἐφίεται
|
τὸ |
μεριστὸν
αὐτῶν
πλῆθος
ἐπιστρεφούσης
εἰς |
[6] |
καὶ
τὰ
ἐκλελοιπότα
τῇ
πρὸς
|
τὸ |
μετέχειν
αὐτῆς
ἀσθενείᾳ
πάλιν
ἐπιστρεφόμενα |
[4] |
πυρὸς
τὸ
ψύχειν
οὔτε
ἀγαθοῦ
|
τὸ |
μὴ
ἀγαθὰ
παράγειν.
Καὶ
εἰ |
[4] |
δὲ
οὐκ
ὀρθὸν
εἶναι,
διότι
|
τὸ |
μὴ
ἀγαθὸν
ἀγαθὸν
οἰόμεθα.
Δέδεικται |
[4] |
συμπλήρωσιν
συντελοῦν
καὶ
τῷ
ὅλῳ
|
τὸ |
μὴ
ἀτελὲς
εἶναι
δι᾿
ἑαυτὸ |
[6] |
καὶ
ταῦτα
σοφὸν
οἰόμενον
εἶναι
|
τὸ |
μὴ
δεῖν
τὸν
εὐφρονοῦντα
τῷ |
[8] |
ἔστιν,
ὡς
ἄν
τις
φαίη,
|
τὸ |
μὴ
δύνασθαι
οὐ
δύναται
καὶ |
[8] |
μὴ
δύνασθαι
οὐ
δύναται
καὶ
|
τὸ |
μὴ
εἰδέναι
κατὰ
στέρησιν
οὐκ |
[8] |
ἐᾷ
τὰ
ὄντως
ὄντα
πρὸς
|
τὸ |
μὴ
εἶναι
διαπεσεῖν
καὶ
καθ᾿ |
[8] |
ὁ
θεὸς
οὐ
δύναται,
καὶ
|
τὸ |
μὴ
εἶναι
οὐκ
ἔστιν,
ὡς |
[8] |
ἐστι
τῆς
θείας
δικαιοσύνης
ἴδιον
|
τὸ |
μὴ
θέλγειν
καὶ
ἀπολλύειν
τῶν |
[4] |
ἀγαπητόν,
ἐφίεται
γὰρ
αὐτοῦ
καὶ
|
τὸ |
μὴ
ὄν,
ὡς
εἴρηται,
καὶ |
[4] |
καὶ
τὸ
ὅλως
εἶναι
καὶ
|
τὸ |
μὴ
ὂν
αὐτοῦ
διακρατεῖται
καὶ |
[4] |
πάντα
τὰ
ὄντα
καὶ
αὐτὸ
|
τὸ |
μὴ
ὂν
ἐφίεται
καὶ
φιλονεικεῖ |
[4] |
εἰπεῖν
ὁ
λόγος,
ὅτι
καὶ
|
τὸ |
μὴ
ὂν
μετέχει
τοῦ
καλοῦ |
[4] |
ἔστι
μὲν
ἐν
τἀγαθῷ
καὶ
|
τὸ |
μὴ
ὂν
ὄν,
τὸ
δὲ |
[4] |
ἀνειδέων,
καὶ
ἐπ᾿
αὐτοῦ
καὶ
|
τὸ |
μὴ
ὂν
ὑπερουσίως
λέγεται
καὶ |
[4] |
ἄλογον,
ὡς
οἶμαι,
καὶ
σκαιὸν
|
τὸ |
μὴ
τῇ
δυνάμει
τοῦ
σκοποῦ |
[4] |
ἀπελαύνειν
δὲ
τὸ
ἀλλότριον.
Ὥστε
|
τὸ |
μὴ
φθείρεσθαι
τὴν
φύσιν
οὐ |
[4] |
καὶ
ἐπὶ
τοῦ
αὐτὸ
εἶναι
|
τὸ |
μηδαμῆ
μηδαμῶς
ὂν
οὔτε
ἔσται. |
[3] |
διὰ
περισσὴν
εὐλάβειαν
ἐληλύθαμεν
εἰς
|
τὸ |
μηδόλως
ἀκούειν
ἢ
λέγειν
τι |
[9] |
δὲ
καὶ
τὸ
μέγα
καὶ
|
τὸ |
μικρὸν
ἀνατέθειται
τῷ
πάντων
αἰτίῳ |
[7] |
ἀληθῆ
πίστιν
ἑστίας,
ἐφ᾿
ᾗ
|
τὸ |
μόνιμον
ἕξει
τῆς
ἀκινήτου
καὶ |
[4] |
ἀναγωγὸν
δύναμιν
ὄντα
ἐφ᾿
ἑαυτόν,
|
τὸ |
μόνον
αὐτὸ
δι᾿
ἑαυτὸ
καλὸν |
[7] |
τὴν
μὲν
ἔχειν
δύναμιν
εἰς
|
τὸ |
νοεῖν,
δι᾿
ἧς
τὰ
νοητὰ |
[4] |
διὰ
τὴν
ὑπεράγαθον
ἔστιν
ἀγαθότητα
|
τὸ |
νοερὰς
αὐτὰς
εἶναι,
τὸ
ἔχειν |
[8] |
παντὸς
τάξεις
καὶ
εὐθημοσύνας
εἰς
|
τὸ |
οἰκεῖον
ἀγαθὸν
διασώζει
καὶ
τὰς |
[2] |
ὑπεξαγάγοι
τοῦ
δωματίου,
συνεξελεύσεται
καὶ
|
τὸ |
οἰκεῖον
ἅπαν
φῶς
οὐδέν
τι |
[4] |
φυλακτικὸν
καὶ
τὸ
προσίεσθαι
μὲν
|
τὸ |
οἰκεῖον,
ἀπελαύνειν
δὲ
τὸ
ἀλλότριον. |
[11] |
καὶ
ἀδιαστάτως
ὅμως
ἀκραιφνῆ
κατὰ
|
τὸ |
οἰκεῖον
ἕκαστα
εἶδος
ἕστηκεν
οὐκ |
[4] |
τὴν
ἑαυτοῦ
στέρησιν
δυναμοῖ
κατὰ
|
τὸ |
ὅλως
αὐτοῦ
μετέχειν.
Καὶ
εἰ |
[4] |
μετείληφε,
κατὰ
τοσοῦτον
ἔστι
καὶ
|
τὸ |
ὅλως
εἶναι
καὶ
τὸ
μὴ |
[9] |
γὰρ
μόνοις
τοῖσδε
ἢ
τοῖσδε
|
τὸ |
ὁμοίοις
εἶναι
δωρεῖται,
πᾶσι
δὲ |
[9] |
ταὐτὸν
καὶ
τὸ
ἕτερον
καὶ
|
τὸ |
ὅμοιον
καὶ
τὸ
ἀνόμοιον
καὶ |
[2] |
καί
Τὸ
πνεῦμα
τῆς
ἀληθείας
|
τὸ |
ὄν,
ὃ
παρὰ
τοῦ
πατρὸς |
[2] |
πάντα,
τὸ
ἀγαθόν,
τὸ
καλόν,
|
τὸ |
ὄν,
τὸ
ζωογόνον,
τὸ
σοφὸν |
[13] |
Τὸ
δὲ
ὑπερούσιον
ἑν
καὶ
|
τὸ |
ὂν
ἑν
καὶ
πάντα
ἀριθμὸν |
[13] |
τὸ
ἑν
ὂν
ὁρίζον,
ἐπείπερ
|
τὸ |
ὂν
ἑν
τὸ
ἐν
τοῖς |
[5] |
εἶναι
τἀγαθόν
φησι
καὶ
ἄλλο
|
τὸ |
ὂν
καὶ
ἄλλο
τὴν
ζωὴν |
[1] |
φάναι
καί·
Ἵνα
τί
ἐρωτᾷς
|
τὸ |
ὄνομά
μου;
καί·
Τοῦτο
ἔστι |
[1] |
ὁράσεων
ἐπιπλῆξαι
τῷ
φήσαντι·
Τί
|
τὸ |
ὄνομά
σου;
καὶ
ὥσπερ
ἀπὸ |
[4] |
τελειωτικὴ
καὶ
ἔτι
ἐπιστρεπτικὴ
πρὸς
|
τὸ |
ὄντως
ὂν
ἀπὸ
τῶν
πολλῶν |
[5] |
καὶ
τῷ
εἶναι
αὐτῷ
πᾶν
|
τὸ |
ὁπωσοῦν
ὂν
ὑπεστήσατο.
Καὶ
γοῦν |
[4] |
δυνήσεταί
τι
τὸ
ἐναντίον
τἀγαθῷ
|
τὸ |
οὐσίας
καὶ
βουλήσεως
καὶ
δυνάμεως |
[7] |
καὶ
ἀόρατόν
φησι
τὰ
λόγια
|
τὸ |
παμφαὲς
φῶς
καὶ
τὸν
πολυύμνητον |
[10] |
περισφίγγουσαν
καὶ
ἀῤῥαγὲς
ἐν
ἑαυτῇ
|
τὸ |
πᾶν
ἀποτελοῦσαν
καὶ
ἐξ
ἑαυτῆς |
[2] |
ἄφθεγκτον,
τὸ
πολύφωνον,
ἡ
ἀγνωσία,
|
τὸ |
παννόητον,
ἡ
πάντων
θέσις,
ἡ |
[4] |
νοητὸν
ὁ
ἀγαθὸς
λέγεται
διὰ
|
τὸ |
πάντα
μὲν
ὑπερουράνιον
νοῦν
ἐμπιμπλάναι |
[13] |
ἀοριστίας
καὶ
πέρατος
καὶ
ἀπειρίας,
|
τὸ |
πάντα
τὰ
ὄντα
καὶ
αὐτὸ |
[9] |
ἤτοι
λεπτὸν
ἐπ᾿
αὐτοῦ
λέγεται
|
τὸ |
παντὸς
ὄγκου
καὶ
διαστήματος
ἐκβεβηκὸς |
[1] |
ὑπὲρ
πᾶν
ὄνομα,
τὸ
ἀνώνυμον,
|
τὸ |
παντὸς
ὑπεριδρυμένον
ὀνόματος
ὀνομαζομένου,
εἴτε |
[5] |
ἄτοπον
ἐξ
ἀμυδρῶν
εἰκόνων
ἐπὶ
|
τὸ |
πάντων
αἴτιον
ἀναβάντας
ὑπερκοσμίοις
ὀφθαλμοῖς |
[13] |
τὰ
ὄντα.
Καὶ
οὐκ
ἔστι
|
τὸ |
πάντων
αἴτιον
ἑν
τῶν
πολλῶν |
[13] |
τὴν
ὅλην
καὶ
μίαν
Θεότητα,
|
τὸ |
πάντων
αἴτιον
ἕν,
τὸ
πρὸ |
[1] |
οὔτε
ὅλως
πως
θεωρῆσαι
διὰ
|
τὸ |
πάντων
αὐτὴν
ἐξῃρημένην
εἶναι
καὶ |
[10] |
παλαιὸς
ὁ
θεὸς
ὑμνεῖται
διὰ
|
τὸ |
πάντων
αὐτὸν
εἶναι
καὶ
αἰῶνα |
[10] |
Τὸ
μὲν
γὰρ
λέγεται
διὰ
|
τὸ |
πάντων
αὐτὸν
εἶναι
παντοκρατορικὴν
ἕδραν |
[4] |
καὶ
ἀλλοίωσιν
καὶ
περὶ
αὐτὸ
|
τὸ |
πάντων
θειότατον
τὴν
αἰτίαν.
Εἰ |
[2] |
ἀφθέγκτου
κενώσεως,
ἀλλ᾿
ὅτι
καὶ
|
τὸ |
πάντων
καινῶν
καινότατον
ἐν
τοῖς |
[13] |
ἀλλὰ
καὶ
ὡς
ὑπερτελὲς
κατὰ
|
τὸ |
πάντων
ὑπερέχον
καὶ
πᾶσαν
μὲν |
[4] |
τὸν
ἀγαθοειδῆ
νοῦν
εἶναι,
ψυχῇ
|
τὸ |
παρὰ
λόγον,
σώματι
τὸ
παρὰ |
[4] |
τὸ
αὐτὸ
κακά.
Δαίμονι
κακὸν
|
τὸ |
παρὰ
τὸν
ἀγαθοειδῆ
νοῦν
εἶναι, |
[6] |
Καὶ
τοῦτο
ἔστι
ῥητέον
αὐτῷ
|
τὸ |
παρὰ
φύσιν
εἰπεῖν,
αὐτῇ
γὰρ |
[4] |
παρὰ
φύσιν.
Φύσεως
δὲ
κακία
|
τὸ |
παρὰ
φύσιν,
ἡ
στέρησις
τῶν |
[4] |
οὐδὲ
γὰρ
ἐν
τῇ
φύσει
|
τὸ |
παρὰ
φύσιν,
οὐδὲ
ἀτεχνίας
ἐν |
[4] |
ψυχῇ
τὸ
παρὰ
λόγον,
σώματι
|
τὸ |
παρὰ
φύσιν.
Πῶς
ὅλως
τὰ |
[4] |
τἀγαθοῦ,
φύσις
γὰρ
τῷ
ἀγαθῷ
|
τὸ |
παράγειν
καὶ
σώζειν,
τῷ
δὲ |
[9] |
καὶ
παντοίως
πάντων
προνοεῖν
καὶ
|
τὸ |
παρεῖναι
πᾶσι
τῇ
πάντων
ἀσχέτῳ |
[2] |
πειρασόμεθα
τούτου,
καθάπερ
εἴρηται,
προδιεγνωσμένου
|
τὸ |
πᾶσαν
ἀγαθουργικὴν
θεωνυμίαν,
ἐφ᾿
ᾗπερ |
[2] |
ἕν
ἐστι
τῇ
ὅλῃ
Θεότητι
|
τὸ |
πᾶσαν
αὐτὴν
ὅλην
ὑφ᾿
ἑκάστου |
[9] |
πάντα
νενεμημένην
δόσιν
καὶ
κατὰ
|
τὸ |
πᾶσαν
ἰσότητα
νοητήν,
νοεράν,
λογικήν, |
[2] |
ἐν
ἄλλοις
ἐξετασθὲν
ἡμῖν
ἀποδέδεικται
|
τὸ |
πάσας
ἀεὶ
τὰς
θεοπρεπεῖς
ἐπωνυμίας |
[2] |
αἰτιατῶν
τοῖς
αἰτίοις.
~Ἀλλὰ
καὶ
|
τὸ |
πάσης
θεολογίας
ἐκφανέστατον
ἡ
καθ᾿ |
[9] |
κατὰ
τὸ
ἰδίως
αὑτοῦ
μέγα
|
τὸ |
πᾶσι
τοῖς
μεγάλοις
ἑαυτοῦ
μεταδιδὸν |
[4] |
τι
ἡ
ὕλη
ἡ
μηδὲ
|
τὸ |
πάσχειν
δύνασθαι
καθ᾿
ἑαυτὴν
ἔχουσα; |
[7] |
τῇ
ἑνιαίᾳ
τῶν
Χριστιανῶν
ἀληθογνωσίᾳ
|
τὸ |
πασῶν
αὐτὴν
εἶναι
καὶ
ἁπλουστέραν |
[2] |
αἰτία
κατονομάζεται.
Τὰ
δὲ
διακεκριμένα
|
τὸ |
πατρὸς
ὑπερούσιον
ὄνομα
καὶ
χρῆμα |
[1] |
εἰσὶ
καὶ
εἰς
τὰ
ὄντα
|
τὸ |
πέρας
ἔχουσιν,
ἡ
πάσης
οὐσίας |
[4] |
ὁλοτήτων,
τὸ
ποιόν,
τὸ
ποσόν,
|
τὸ |
πηλίκον,
τὸ
ἄπειρον,
αἱ
συγκρίσεις, |
[8] |
ὅσον,
εἰ
καί
τι
πρὸς
|
τὸ |
πλημμελὲς
καὶ
ἄτακτον
ἀποσφαλείη
καὶ |
[2] |
τὸ
κύριος.
Ἀλλὰ
καὶ
κύριος
|
τὸ |
πνεῦμά
ἐστιν.
Καὶ
τὸ
καλὸν |
[2] |
Τούτοις
γὰρ
ὁ
πατὴρ
καὶ
|
τὸ |
πνεῦμα
κατ᾿
οὐδένα
κεκοινώνηκε
λόγον, |
[2] |
ἐν
αὐτῷ
συνέστηκε
καί
Ἐξαποστελεῖς
|
τὸ |
πνεῦμά
σου,
καὶ
κτισθήσονται.
Καὶ |
[2] |
πατήρ,
ὁ
δὲ
υἱὸς
καὶ
|
τὸ |
πνεῦμα
τῆς
θεογόνου
θεότητος,
εἰ |
[2] |
τις
τῶν
θεολήπτων
προφητῶν
ὑμνεῖ
|
τὸ |
πνεῦμα
τὸ
ἀγαθόν.
Καὶ
αὖθις |
[4] |
ἑνώσεις,
αἱ
τελειότητες
τῶν
ὁλοτήτων,
|
τὸ |
ποιόν,
τὸ
ποσόν,
τὸ
πηλίκον, |
[13] |
εἴδεσιν
ἑν
τῷ
γένει
καὶ
|
τὸ |
πολλὰ
ταῖς
προόδοις
ἑν
τῇ |
[13] |
δυνάμεσιν
ἑν
τῷ
εἴδει
καὶ
|
τὸ |
πολλὰ
τοῖς
εἴδεσιν
ἑν
τῷ |
[13] |
μέρεσιν
ἑν
τῷ
ὅλῳ
καὶ
|
τὸ |
πολλὰ
τοῖς
συμβεβηκόσιν
ἑν
τῷ |
[13] |
συμβεβηκόσιν
ἑν
τῷ
ὑποκειμένῳ
καὶ
|
τὸ |
πολλὰ
τῷ
ἀριθμῷ
ἢ
ταῖς |
[4] |
ἀσθένεια
καὶ
ἀπόπτωσις.
Ἀλλ᾿
οὐδὲ
|
τὸ |
πολυθρύλητον·
Ἐν
ὕλῃ
τὸ
κακόν, |
[2] |
ὑπὲρ
ἑναρχίαν
ἑνότης,
τὸ
ἄφθεγκτον,
|
τὸ |
πολύφωνον,
ἡ
ἀγνωσία,
τὸ
παννόητον, |
[4] |
τελειότητες
τῶν
ὁλοτήτων,
τὸ
ποιόν,
|
τὸ |
ποσόν,
τὸ
πηλίκον,
τὸ
ἄπειρον, |
[13] |
ἀγαθῶν
αἴτιον
|
τὸ |
πρᾶγμα
ἀναθετέον
τὸν
δωρούμενον
πρῶτον |
[4] |
μένειν,
ἐκίνησε
δὲ
αὐτὸν
εἰς
|
τὸ |
πρακτικεύεσθαι
κατὰ
τὴν
ἁπάντων
γενητικὴν |
[13] |
Θεότητα,
τὸ
πάντων
αἴτιον
ἕν,
|
τὸ |
πρὸ
παντὸς
ἑνὸς
καὶ
πλήθους |
[5] |
αὐτοῦ
δωρεῶν
ὑμνεῖται.
Καὶ
γὰρ
|
τὸ |
προεῖναι
καὶ
ὑπερεῖναι
προέχων
καὶ |
[12] |
περὶ
τούτων,
ὅσα
εἰπεῖν
ἔδει,
|
τὸ |
προσῆκον
ἀπείληφεν,
ὡς
οἶμαι,
τέλος, |
[4] |
εἴπερ
κυνὸς
τὸ
φυλακτικὸν
καὶ
|
τὸ |
προσίεσθαι
μὲν
τὸ
οἰκεῖον,
ἀπελαύνειν |
[3] |
καθηκούσης
καὶ
ἀεὶ
αὐτῆς
ἐπὶ
|
τὸ |
πρόσω
χερσὶν
ἀμοιβαίαις
δραττόμενοι
καθέλκειν |
[10] |
θείαν
ὑποδηλοῦντος,
τοῦ
μὲν
πρεσβυτέρου
|
τὸ |
πρῶτον
ἐν
χρόνῳ,
τοῦ
νεωτέρου |
[2] |
οὔτε
ἥδονται
οὔτε
λυποῦνται.
Καὶ
|
τὸ |
πῦρ
θερμαῖνον
καὶ
καῖον
οὐ |
[4] |
ψυχὴ
τῶν
κακῶν
αἰτία
καθάπερ
|
τὸ |
πῦρ
τοῦ
θερμαίνειν
καὶ
πάντα, |
[2] |
καὶ
ἡνωμένως
ἀνατίθησι
τὰς
θεουργίας,
|
τὸ |
σέβας,
τὴν
πηγαίαν
καὶ
ἀνέκλειπτον |
[5] |
ἕνωσιν
συνυφεστήκασι,
καὶ
πάσας
ἔχει
|
τὸ |
σημεῖον
ἐν
ἑαυτῷ
τὰς
εὐθείας |
[7] |
σκότους
προείληφεν
οὐκ
ἄλλοθεν
εἰδὼς
|
τὸ |
σκότος
ἢ
ἀπὸ
τοῦ
φωτός. |
[4] |
ἀεὶ
φῶς
ἐστι
τὸ
καὶ
|
τὸ |
σκότος
φωτίζον.
Οὐκ
ἄρα
οὔτε |
[9] |
κτίσις
ἀφανὴς
ἐνώπιον
αὐτοῦ.
Τοῦτο
|
τὸ |
σμικρὸν
ἄποσόν
ἐστι
καὶ
ἀπήλικον, |
[9] |
ἀμέθεκτον.
Οὕτως
οὖν
ἐπὶ
θεοῦ
|
τὸ |
σμικρὸν
ἐκληπτέον
ὡς
ἐπὶ
πάντα |
[9] |
Καίτοι
καὶ
πάντων
αἴτιόν
ἐστι
|
τὸ |
σμικρόν,
οὐδαμοῦ
γὰρ
εὑρήσεις
τὴν |
[2] |
Καὶ
τὸ
καλὸν
δὲ
καὶ
|
τὸ |
σοφὸν
ἐπὶ
τῆς
ὅλης
θεότητος |
[2] |
καλόν,
τὸ
ὄν,
τὸ
ζωογόνον,
|
τὸ |
σοφὸν
καὶ
ὅσα
ἐκ
τῶν |
[7] |
πλάνη
τίς
ἐστι
κρινομένη
πρὸς
|
τὸ |
σταθερὸν
καὶ
μόνιμον
τῶν
θείων |
[3] |
ἀβοηθήτους
καταλιπεῖν
οὐ
καρτεροῦντες
ἐπὶ
|
τὸ |
συγγράφειν
ἑαυτοὺς
καθήκαμεν
καινὸν
μὲν |
[4] |
τοῦ
ἀγαθοῦ.
Καὶ
ἀβούλητόν
τισι
|
τὸ |
συνιέναι
τοῦ
ἀγαθῦναι
κατὰ
τὴν |
[4] |
οὐδὲ
κακίας
αἴτιον
τῇ
ψυχῇ
|
τὸ |
σῶμα,
δῆλον
ἐκ
τοῦ
δυνατὸν |
[4] |
καὶ
τάξεως,
οἰχήσεται
καὶ
αὐτὸ
|
τὸ |
σῶμα.
Ὅτι
δὲ
οὐδὲ
κακίας |
[9] |
κατὰ
κύκλον
τὸ
ταὐτὸν
καὶ
|
τὸ |
τὰ
μέσα
καὶ
ἄκρα,
περιέχοντα |
[3] |
τελείων
ἐστὶν
ἡ
στερεὰ
τροφή,
|
τὸ |
ταύτην
ἑστιᾶν
ἑτέρους
ὁπόσης
ἂν |
[9] |
μονοειδῶς
καὶ
ταὐτοειδῶς
ἀφοριζόμενον
καὶ
|
τὸ |
ταὐτὸν
ἐξ
ἑαυτοῦ
πᾶσι
τοῖς |
[9] |
ἀνατέθειται
τῷ
πάντων
αἰτίῳ
καὶ
|
τὸ |
ταὐτὸν
καὶ
τὸ
ἕτερον
καὶ |
[9] |
στάσιν,
τὸ
δὲ
κατὰ
κύκλον
|
τὸ |
ταὐτὸν
καὶ
τὸ
τὰ
μέσα |
[4] |
ἀγαθοῦ
καὶ
τὸ
ἀτελὲς
καὶ
|
τὸ |
τέλειον
ἀγαθὸν
ἀπέσται.
Καὶ
τότε |
[8] |
τὴν
ἀθανασίαν
καὶ
τοῖς
ἀτελέσι
|
τὸ |
τέλειον
καὶ
τοῖς
αὐτοκινήτοις
τὴν |
[4] |
διὰ
γενέσεως
ἐν
χρόνῳ
ἔχει
|
τὸ |
τέλειον,
οὐδὲ
τὸ
ἀτελὲς
πάντη |
[4] |
παρὰ
τὴν
ἀρχὴν
καὶ
παρὰ
|
τὸ |
τέλος
καὶ
παρὰ
τὸν
ὅρον |
[4] |
τῇ
ἀνὰ
λόγον
ἢ
οὐδὲ
|
τὸ |
τῇ
ἀρετῇ
μαχόμενον
ἔσται
κακόν. |
[4] |
γὰρ
ἄλλο
παρὰ
φύσιν,
καὶ
|
τὸ |
τῇδε
κατὰ
φύσιν,
τῇδε
παρὰ |
[1] |
ὁ
τῶν
λογίων
θεσμὸς
προδιωρισμένος
|
τὸ |
τὴν
ἀλήθειαν
ἡμᾶς
καταδείσασθαι
τῶν |
[3] |
οὖν
ἡμῖν
καὶ
τοῦτο
εἴρηται
|
τὸ |
τὴν
μὲν
αὐτοπτικὴν
τῶν
νοητῶν |
[13] |
ἀβάτοις
ἐξῄρηται.
Καὶ
οὐδὲ
αὐτὸ
|
τὸ |
τῆς
ἀγαθότητος
ὡς
ἐφαρμόζοντες
αὐτῇ |
[4] |
τάττεται
πρὸς
τῶν
ἱερῶν
θεολόγων
|
τὸ |
τῆς
ἀγάπης
καὶ
τοῦ
ἔρωτος |
[4] |
οἱ
θεολόγοι
κοινὸν
μὲν
ἡγεῖσθαι
|
τὸ |
τῆς
ἀγάπης
καὶ
τοῦ
ἔρωτος |
[4] |
δὲ
ὅμως
τἀγαθοῦ
κατ᾿
αὐτὸ
|
τὸ |
τῆς
ἑνώσεως
καὶ
φιλίας
ἀμυδρὸν |
[4] |
ὁρατῶν,
οὗ
μὴ
ἐφικνεῖται
κατὰ
|
τὸ |
τῆς
οἰκείας
αἴγλης
ὑπερβάλλον
μέγεθος. |
[4] |
ἀνεκφοιτήτως
μένουσιν
ἐν
ταὐτότητι
περὶ
|
τὸ |
τῆς
ταὐτότητος
αἴτιον
καλὸν
καὶ |
[4] |
λέξεσιν
ἀγνώστοις
μὴ
διαβαινούσαις
εἰς
|
τὸ |
τῆς
ψυχῆς
αὐτῶν
νοερόν,
ἀλλ᾿ |
[4] |
φθορὰ
καὶ
ἑαυτῆς
φθορά.
Ὥστε
|
τὸ |
τοιοῦτον
οὐ
κακόν,
ἀλλ᾿
ἐλλειπὲς |
[4] |
πρὸς
γένεσιν;
Ἢ
πῶς
κακὸν
|
τὸ |
τοῦ
ἀγαθοῦ
δεόμενον;
Φεύγει
γὰρ |
[4] |
κάλλους
αὐτῆς.
Ὥστε
τοῦτο
δὴ
|
τὸ |
τοῦ
ἔρωτος
ὄνομα
μὴ
φοβηθῶμεν |
[4] |
ἡμᾶς
ἱερολόγων
καὶ
θειότερον
εἶναι
|
τὸ |
τοῦ
ἔρωτος
ὄνομα
τοῦ
τῆς |
[1] |
καὶ
ἀνάστασις,
τῶν
δὲ
πρὸς
|
τὸ |
τοῦ
θεοειδοῦς
παραφθαρτικὸν
ἀπολισθησάντων
ἀνακαινισμὸς |
[13] |
περὶ
τῆς
ἀῤῥήτου
φύσεως
ἐκείνης
|
τὸ |
τῶν
ὀνομάτων
σεπτότατον
αὐτῇ
πρώτως |
[8] |
ἱστῶσα
ἐν
τῷ
καλῷ
καὶ
|
τὸ |
ὑπεκρυὲν
ἀγαθὸν
ἀναπληροῦσα
καὶ
τάττουσα |
[1] |
Καὶ
πάσαις
διανοίαις
ἀδιανόητόν
ἐστι
|
τὸ |
ὑπὲρ
διάνοιαν
ἕν,
ἄῤῥητόν
τε |
[1] |
ἕν,
ἄῤῥητόν
τε
λόγῳ
παντὶ
|
τὸ |
ὑπὲρ
λόγον
ἀγαθόν,
ἑνὰς
ἑνοποιὸς |
[13] |
θείων
νοήσεων
ὁδεύουσαν,
ὧν
ἐξῄρηται
|
τὸ |
ὑπὲρ
πᾶν
ὄνομα
καὶ
πάντα |
[1] |
ὄντως
ἐστὶ
τὸ
θαυμαστὸν
ὄνομα,
|
τὸ |
ὑπὲρ
πᾶν
ὄνομα,
τὸ
ἀνώνυμον, |
[4] |
ἀναλογίαν.
~Φῶς
οὖν
νοητὸν
λέγεται
|
τὸ |
ὑπὲρ
πᾶν
φῶς
ἀγαθὸν
ὡς |
[4] |
τὸ
καλὸν
καὶ
ἀγαθὸν
χειραγωγοῦσα
|
τὸ |
ὑπὲρ
πάντα
τὰ
ὄντα
καὶ |
[2] |
πάντων
θέσις,
ἡ
πάντων
ἀφαίρεσις,
|
τὸ |
ὑπὲρ
πᾶσαν
καὶ
θέσιν
καὶ |
[4] |
πέρας
τὸ
καλὸν
καὶ
ἀγαθὸν
|
τὸ |
ὑπὲρ
πᾶσαν
στάσιν
καὶ
κίνησιν. |
[4] |
γάρ
ἐστι
πᾶσι
καὶ
κίνησις
|
τὸ |
ὑπὲρ
πᾶσαν
στάσιν
καὶ
πᾶσαν |
[2] |
πλειόνων
ἐκ
τῶν
λογίων
ἀπεδείξαμεν,
|
τὸ |
ὑπεράγαθον,
τὸ
ὑπέρθεον,
τὸ
ὑπερούσιον, |
[4] |
ἔστι
τῆς
τοῦ
ἀγαθοῦ
δυνάμεως
|
τὸ |
ὑπερβάλλον
μέγεθος,
ὅτι
καὶ
τὰ |
[2] |
ὑπεράγαθον,
τὸ
ὑπέρθεον,
τὸ
ὑπερούσιον,
|
τὸ |
ὑπέρζωον,
τὸ
ὑπέρσοφον
καὶ
ὅσα |
[13] |
ὄντων
διεγνωσμένη,
ἀλλὰ
ἵνα
καὶ
|
τὸ |
ὑπερηνωμένον
αὐτῆς
καὶ
τὸ
θεογόνον |
[2] |
τῶν
λογίων
ἀπεδείξαμεν,
τὸ
ὑπεράγαθον,
|
τὸ |
ὑπέρθεον,
τὸ
ὑπερούσιον,
τὸ
ὑπέρζωον, |
[1] |
γίγνεται
τῶν
ἐκθεουμένων
νοῶν
πρὸς
|
τὸ |
ὑπέρθεον
φῶς
ἕνωσις,
ὑμνοῦσιν
αὐτὸ |
[7] |
πάντων
ἐστὶν
ὑπὲρ
πάντα
κατὰ
|
τὸ |
ὑπερούσιον
ἀπολελυμένος.
Οὗτος
ὁ
λόγος |
[11] |
ὄντα
καὶ
αὐτὸ
τὸ
εἶναι
|
τὸ |
ὑπερούσιον
ἀρχὴ
καὶ
οὐσία
καὶ |
[1] |
ἐξετιθέμεθα,
τὸ
ἕν,
τὸ
ἄγνωστον,
|
τὸ |
ὑπερούσιον,
αὐτὸ
τ᾿
ἀγαθόν,
ὅπερ |
[11] |
αἴτιος
ἐπέκεινα
ᾖ
πάντων,
καὶ
|
τὸ |
ὑπερούσιον
καὶ
ὑπερφυὲς
πάντη
ὑπερέχοι |
[4] |
εἰ
μὴ
ἐν
τἀγαθῷ
κατὰ
|
τὸ |
ὑπερούσιον
λέγοιτο.
Τὸ
μὲν
οὖν |
[2] |
Ὑπερφυῶς
ἔχει
τὸ
ὑπερφυές,
ὑπερουσίως
|
τὸ |
ὑπερούσιον.
Ὅθεν
ἐπειδὴ
καὶ
ἕως |
[2] |
ἀπεδείξαμεν,
τὸ
ὑπεράγαθον,
τὸ
ὑπέρθεον,
|
τὸ |
ὑπερούσιον,
τὸ
ὑπέρζωον,
τὸ
ὑπέρσοφον |
[2] |
ἀσυγχύτως
κεκοινώνηκε
μηδὲν
πεπονθὼς
εἰς
|
τὸ |
ὑπερπλῆρες
αὐτοῦ
πρὸς
τῆς
ἀφθέγκτου |
[9] |
πᾶσαν
ἀπειρίαν
διαβαῖνον
καὶ
κατὰ
|
τὸ |
ὑπερπλῆρες
αὑτοῦ
καὶ
μεγαλουργὸν
καὶ |
[2] |
ὑπέρθεον,
τὸ
ὑπερούσιον,
τὸ
ὑπέρζωον,
|
τὸ |
ὑπέρσοφον
καὶ
ὅσα
τῆς
ὑπεροχικῆς |
[1] |
ἱεροπρεπῶς
ἐπιβάλλοντας
καὶ
μήτε
πρὸς
|
τὸ |
ὑπέρτερον
τῆς
ἐναρμονίως
ἐνδιδομένης
θεοφανείας |
[2] |
λόγον
ὑμνούμενα,
κἀν
τούτοις
ἔχει
|
τὸ |
ὑπερφυὲς
καὶ
ὑπερούσιον,
οὐ
μόνον |
[2] |
ζωήν,
ὑπὲρ
οὐσίαν.
Ὑπερφυῶς
ἔχει
|
τὸ |
ὑπερφυές,
ὑπερουσίως
τὸ
ὑπερούσιον.
Ὅθεν |
[4] |
παντελής,
καὶ
τὴν
φθορὰν
καὶ
|
τὸ |
ὑποκείμενον
ἀνεῖλε,
καὶ
ἔσται
ἡ |
[5] |
καὶ
μετ᾿
ἐκείνας
αἱ
ὑφειμέναι
|
τὸ |
ὑφειμένως
καὶ
αἱ
ἔσχαται
τὸ |
[7] |
ἀπόστολος
ὑμνῆσαι
λέγεται
μωρίαν
θεοῦ
|
τὸ |
φαινόμενον
ἐν
αὐτῇ
παράλογον
καὶ |
[7] |
τὰ
θεῖα
παραβάλλοντες
ἀπατώμεθα
κατὰ
|
τὸ |
φαινόμενον
τὸν
θεῖον
καὶ
ἀπόῤῥητον |
[4] |
καὶ
σώζειν,
τῷ
δὲ
κακῷ
|
τὸ |
φθείρειν
καὶ
ἀπολλύειν,
οὐδέν
ἐστι |
[2] |
φρουρούμενοι
καὶ
πρὸς
αὐτῶν
εἰς
|
τὸ |
φρουροῦντας
αὐτὰ
φρουρεῖσθαι
δυναμούμενοι.
Τὰ |
[4] |
οὐκ
ἔσται
κύων,
εἴπερ
κυνὸς
|
τὸ |
φυλακτικὸν
καὶ
τὸ
προσίεσθαι
μὲν |
[4] |
καὶ
ἀπουσίᾳ
φωτός.
Αὐτὸ
δὲ
|
τὸ |
φῶς
ἀεὶ
φῶς
ἐστι
τὸ |
[2] |
οἶμαι,
δύναιτο
τοῦδε
τοῦ
λαμπτῆρος
|
τὸ |
φῶς
ἀπὸ
τῶν
ἄλλων
ἐκ |
[4] |
παντὸς
τοῦ
καθ᾿
ἡμᾶς
χρόνου
|
τὸ |
φῶς.
Αὐτὸ
γάρ
ἐστι
τὸ |
[4] |
τὸ
φῶς.
Αὐτὸ
γάρ
ἐστι
|
τὸ |
φῶς,
εἰ
καὶ
τότε
ἀσχημάτιστον |
[4] |
δύναται,
φωτίζει
καὶ
ὑπερηπλωμένον
ἔχει
|
τὸ |
φῶς
εἰς
πάντα
ἐξαπλῶν
τὸν |
[4] |
ἡλιακῆς
ἀκτῖνος;
Ἐκ
τἀγαθοῦ
γὰρ
|
τὸ |
φῶς
καὶ
εἰκὼν
τῆς
ἀγαθότητος. |
[2] |
τῆς
ὅλης
θεότητος
ὑμνεῖται,
καὶ
|
τὸ |
φῶς
καὶ
τὸ
θεοποιὸν
καὶ |
[7] |
εἰδὼς
καὶ
συνέχων
ὥσπερ
καὶ
|
τὸ |
φῶς
κατ᾿
αἰτίαν
ἐν
ἑαυτῷ |
[1] |
εἰμι
ὁ
ὤν,
ἡ
ζωή,
|
τὸ |
φῶς,
ὁ
Θεός,
ἡ
ἀλήθεια, |
[4] |
τῆς
ἐμφανοῦς
εἰκόνος
λόγον
καὶ
|
τὸ |
φῶς
συνάγει
καὶ
ἐπιστρέφει
πρὸς |
[2] |
χειραγωγός,
ὁ
πολὺς
τὰ
θεῖα,
|
τὸ |
φῶς
τοῦ
κόσμου,
τάδε
φησὶν |
[1] |
τὸ
κάταντες
ἐκ
τῆς
ἐπὶ
|
τὸ |
χεῖρον
ὑφέσεως
ἀπολισθαίνοντας,
ἀλλ᾿
εὐσταθῶς |
[4] |
οὐ
κακόν,
οὐδὲ
γὰρ
πυρὸς
|
τὸ |
ψύχειν
οὔτε
ἀγαθοῦ
τὸ
μὴ |
[4] |
καὶ
γὰρ
οὐδὲ
ἐν
πυρὶ
|
τὸ |
ψυχρὸν
οὐδὲ
τὸ
κακύνεσθαι
τῷ |